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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 |
| 瑪基疊 |
MAGDILEL |
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| 瑪基蘭 |
MALCHIRAM |
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ISBE
mal-ki-ram (malkiram, "uplifted king"): Son of Jeconiah, descendant of David (1 Ch 3:18).
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| 瑪基雅 |
MALCHIJAHOR MALCHIAH |
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代表
代上6:40 代上24:9 拉10:25 拉10:31 尼3:11 尼3:14 尼3:31 尼8:4 尼10:3 尼11:12 耶21:1 耶38:1 尼12:42 耶38:6
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| 瑪塔 |
MATTHAT |
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ISBE
mat-that (Matthat, Maththat): The name of two ancestors of Jesus in Lukes genealogy (Lk 3:24,29), one being the grandfather of Joseph, the husband of Mary.
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Easton
gift of God. (1.) The son of Levi, and father of Heli (Luke 3:24). (2.) Son of another Levi (Luke 3:29).
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SBD
(gift of God ), a form of the name Matthan. son of Levi, in the genealogy of Christ. ( Luke 3:20 ) (B.C. after 623.) Grandfather of the Virgin Mary. ( Luke 3:21 )
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| 瑪底雅 |
MAADIAH |
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ISBE
ma-a-di-a (ma`adhyah, "whose ornament is Jah"): A priest who returned with Zerubbabel (Neh 12:5). The name also occurs in the form "Moadiah" (Neh 12:17).
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HDBN
pleasantness; the testimony of the Lord
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| 瑪押 |
MAATH |
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ISBE
ma-ath (Maath): An ancestor of Jesus in Lukes genealogy in the 12th generation before Joseph, the husband of Mary (Lk 3:26).
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Easton
small, a person named in our Lord's ancestry (Luke 3:26).
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HDBN
wiping away; breaking; fearing; smiting
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SBD
(small ), son of Mattathias in the genealogy of Jesus Christ. ( Luke 3:26 )
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| 瑪拉 |
MAHLAH |
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ISBE
ma-la (machlah "sickness" or "song," etymology doubtful):
(1) Eldest of Zelophehads 5 daughters (Nu 26:33; 27:1). As Zelophehad, grandson of Manasseh, had no sons, the daughters successfully claimed their fathers inheritance. The law was altered in their favor on condition that they married into their fathers tribe. They agreed and married their cousins (Nu 36:11). The whole chapter should be read and compared with Josh 17:3 ff, because the decision became a precedent.
(2) Another (the King James Version "Mahalah"), same Hebrew name as above, daughter of Hammoleketh, grand-daughter of Manasseh (1 Ch 7:18).
Henry Wallace
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Easton
disease, one of the five daughters of Zelophehad (Num. 27:1-11) who had their father's inheritance, the law of inheritance having been altered in their favour.
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SBD
(disease ), the eldest of the five daughters of Zelophehad the grandson of Manasseh. ( Numbers 27:1-11 )
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| 瑪拉 |
MARA |
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ISBE
ma-ra, mar-a (marah, "bitter"): The term which Naomi applies to herself on her return from Moab to her native country (Ruth 1:20). Changed beyond recognition, she creates astonishment among her former acquaintances, who ask, "Is this Naomi?" She replies, "Call me not Naomi" (i.e. "pleasant" or "sweet"), but "call me Mara" (i.e. "bitter"). In the light of her bitter experience, and her present pitiable plight, the old name has become peculiarly inappropriate.
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Easton
bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes (Ruth 1:20).
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SBD
(sad, bitter ), the name which Naomi adopted in the exclamation forced from her by the recognition of her fellow citizens at Bethlehem. ( Ruth 1:20 )
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| 瑪拉基 |
MALACHI |
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ISBE
mal-a-ki:
1. Name of the Prophet
2. The Prophets Times
3. Contents
4. Style
5. Message
LITERATURE
1. Name of the Prophet:
The last book of the Old Testament. Nothing is known of the person of Malachi. Because his name does not occur elsewhere, some scholars indeed doubt whether "Malachi" is intended to be the personal name of the prophet. But none of the other prophetic books of the Old Testament is anonymous. The form malakhi, signifies "my messenger"; it occurs again in 3:1; compare 2:7. But this form of itself would hardly be appropriate as a proper name without some additional syllable such as Yah, whence malakhiah, i.e. "messenger of Yahweh." Haggai, in fact, is expressly designated "messenger of Yahweh" (Hag 1:13). Besides, the superscriptions prefixed to the book, in both the Septuagint and the Vulgate, warrant the supposition that Malachis full name ended with the syllable -yah. At the same time the Septuagint translates the last clause of Mal 1:1, "by the hand of his messenger," and the Targum reads, "by the hand of my angel, whose name is called Ezra the scribe." Jerome likewise testifies that the Jews of his day ascribed this last book of prophecy to Ezra (V. Praef. in duodecim Prophetas). But if Ezras name was originally associated with the book, it would hardly have been dropped by the collectors of the prophetic Canon who, lived only a century or two subsequent to Ezras time. Certain traditions ascribe the book to Zerubbabel and Nehemiah; others, still, to Malachi, whom they designate as a Levite and a member of the "Great Synagogue." Certain modern scholars, however, on the basis of the similarity of the title (1:1) to Zec 9:1; 12:1, declare it to be anonymous; but this is a rash conclusion without any substantial proof other than supposition. The best explanation is that of Professor G.G. Cameron, who suggests that the termination of the word "Malachi" is adjectival, and equivalent to the Latin angelicus, signifying "one charged with a message or mission" (a missionary). The term would thus be an official title; and the thought would not be unsuitable to one whose message closed the prophetical Canon of the Old Testament, and whose mission in behalf of the church was so sacred in character (1-vol HDB).
2. The Prophets Times:
Opinions vary as to the prophets exact date, but nearly all scholars are agreed that Malachi prophesied during the Persian period, and after the reconstruction and dedication of the second temple in 516 BC (compare Mal 1:10; 3:1,10). The prophet speaks of the peoples governor" (Hebrew pechah, Mal 1:8), as do Haggai and Nehemiah (Hag 1:1; Neh 5:14; 12:26). The social conditions portrayed are unquestionably those also of the period of the Restoration. More specifically, Malachi probably lived and labored during the times of Ezra and Nehemiah. Serious abuses had crept into Jewish life; the priests had become lax and degenerate, defective and inferior sacrifices were allowed to be offered upon the temple altar, the people were neglecting their tithes, divorce was common and Gods covenant was forgotten and ignored; just such abuses as we know from the Book of Neh were common in his day (compare Neh 3:5; 5:1-13). Yet, it is doubtful whether Malachi preached during Nehemiahs active governorship; for in Mal 1:8 it is implied that gifts might be offered to the "governor," whereas Nehemiah tells us that he declined all such (Neh 5:15,18). On the other hand, the abuses which Malachi attacked correspond so exactly with those which Nehemiah found on his 2nd visit to Jerusalem in 432 BC (Neh 13:7 ff) that it seems reasonably certain that he prophesied shortly before that date, i.e. between 445 and 432 BC. As Dr. J.M.P. Smith says, The Book of Mal fits the situation amid which Nehemiah worked as snugly as a bone fits its socket" (ICC, 7). That the prophet should exhort the people to remember the law of Moses, which was publicly read by Ezra in the year 444 BC, is in perfect agreement with this conclusion, despite the fact that Stade, Cornill and Kautzsch argue for a date prior to the time of Ezra. On the other hand, Nagelsbach, Kohler, Orelli, Reuss and Volck rightly place the book in the period between the two visits of Nehemiah (445-432 BC).
3. Contents:
The book, in the main, is composed of two extended polemics against the priests (Mal 1:6 through 2:9) and the people (Mal 2:10 through 4:3), opening with a clear, sharp statement of the prophets chief thesis that Yahweh still loves Israel (Mal 1:2-5), and closing with an exhortation to remember the Law of Moses (Mal 4:4-6). After the title or superscription (Mal 1:1) the prophecy falls naturally into seven divisions:
(1) Malachi 1:2-5, in which Malachi shows that Yahweh still loves Israel because their lot stands in such marked contrast to Edoms. They were temporarily disciplined; Edom was forever punished.
(2) Malachi 1:6 through 2:9, a denunciation of the priests, the Levites, who have become neglectful of their sacerdotal office, indifferent to the Law, and unmindful of their covenant relationship to Yahweh.
(3) Malachi 2:10-16, against idolatry and divorce. Some interpret this section metaphorically of Judah as having abandoned the religion of his youth (2:11). But idolatry and divorce were closely related. The people are obviously rebuked for literally putting away their own Jewish wives in order to contract marriage with foreigners (2:15). Such marriages, the prophet declares, are not only a form of idolatry (2:11), but a violation of Yahwehs intention to preserve to Himself a "godly seed" (2:15).
(4) Malachi 2:17 through 3:6, an announcement of coming judgment. Men are beginning to doubt whether there is longer a God of justice (2:17). Malachi replies that the Lord whom the people seek will suddenly come, both to purify the sons of Levi and to purge the land of sinners in general. The nation, however, will not be utterly consumed (3:6).
(5) Malachi 3:7-12, in which the prophet pauses to give another concrete example of the peoples sins: they have failed to pay their tithes and other dues. Accordingly, drought, locusts, and famine have ensued. Let these be paid and the nation will again prosper, and their land will become "a delightsome land."
(6) Malachi 3:13 through 4:3, a second section addressed to the doubters of the prophets age. In 2:17, they had said, "Where is the God of justice?" They now murmur: "It is vain to serve God; and what profit is it that we have kept his charge?" The wicked and the good alike prosper (3:14,15). But, the prophet replies, Yahweh knows them that are His, and a book of remembrance is being kept; for a day of judgment is coming when the good and the evil will be distinguished; those who work iniquity will be exterminated, while those who do righteously will triumph.
(7) Malachi 4:4-6, a concluding exhortation to obey the Mosaic Law; with a promise that Elijah the prophet will first come to avert, if possible, the threatened judgment by reconciling the hearts of the nation to one another, i.e. to reconcile the ideals of the old to those of the young, and vice versa.
4. Style:
Malachi was content to write prose. His Hebrew is clear and forceful and direct; sometimes almost rhythmical. His figures are as numerous as should be expected in the brief remnants of his sermons which have come down to us, and in every case they are chaste and beautiful (1:6; 3:2,3,17; 4:1-3). His statements are bold and correspondingly effective. The most original feature in his style is the lecture-like method which characterizes his book throughout; more particularly that of question and answer. His style is that of the scribes. It is known as the didactic-dialectic method, consisting first of an assertion or charge, then a fancied objection raised by his hearers, and finally the prophets refutation of their objection. Eight distinct examples of this peculiarity are to be found in his book, each one containing the same clause in Hebrew, "Yet ye say" (1:2,6,7; 2:14,17; 3:7,8,13). This debating style is especially characteristic of Malachi. Ewald called it "the dialogistic" method. Malachi shows the influence of the schools (compare his use of "also" and "again" in 1:13; 2:13, which is equivalent to our "firstly," "secondly," etc.).
5. Message:
Malachis message has a permanent value for us as well as an immediate value for his own time. He was an intense patriot, and accordingly his message was clean-cut and severe. His primary aim was to encourage a disheartened people who were still looking for Haggais and Zechariahs optimistic predictions to be fulfilled. Among the lessons of abiding value are the following: (1) That ritual is an important element in religion, but not as an end in itself. Tithes and offerings are necessary, but only as the expression of sincere moral and deeply spiritual life (Mal 1:11). (2) That a cheap religion avails nothing, and that sacrifices given grudgingly are displeasing to God. Better a temple closed than filled with such worshippers (Mal 1:8-10). (3) That divorce and intermarriage with heathen idolaters thwarts the purpose of God in securing to Himself a peculiar people, whose family life is sacred because it is the nursery of a "godly seed" (Mal 2:15). (4) That there is eternal discipline in the Law. Malachi places the greatest emphasis upon the necessity of keeping the Mosaic Law. The priests, he says, are the custodians and expounders of the Law. At their mouth the people should seek knowledge. "To undervalue the Law is easy; to appraise it is a much harder task" (Welch). With Malachi, no less than with Christ Himself, not one jot or tittle should ever pass away or become obsolete.
LITERATURE.
Driver, "Minor Prophets," II, NewCentury Bible (1906); G. A. Smith, "The Book of the Twelve Prophets," Expositors Bible (1898); Dods, Post-Exilian Prophets: "Hag," "Zec," "Mal"; "Handbooks for Bible Classes"; J. M. P. Smith, ICC (1912). Among the numerous other commentaries on Mal may be mentioned: Eiselen (1907), Marti (1903), Nowack (1903), Orelli (1908), Wellhausen (1898), Van Hoonacker (1908) and Isopeocul (1908). The various Introductions to the Old Testament should also be consulted, notably those by Driver (1910), Strack (1906), Wildeboer (1903), Gautier (1906), Cornill (1907), Konig (1893); and the articles entitled "Malachi" in the various Dicts. and Bible Encs: e.g. in Encyclopedia Biblica (1902), by C. 0. Torrey; in HDB (1901), by A. O. Welch; in 1-vol HDB (1909), by G. G. Cameron; and RE (1905), by Volck.
George L. Robinson
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Easton
messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon (Mal. 4:4, 5, 6). Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet. He was contemporary with Nehemiah (comp. Mal. 2:8 with Neh. 13:15; Mal. 2:10-16 with Neh. 13:23). No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence (Mal. 1:10; 3:1, 10). It is probable that he delivered his prophecies about B.C. 420, after the second return of Nehemiah from Persia (Neh. 13:6), or possibly before his return.
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HDBN
my messenger; my angel
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| 瑪拉干 |
MALCAM |
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ISBE
mal-kam (malkam, "their king"; the King James Version Maleham):
(1) A chief of the Benjamites, son of Shaharaim (1 Ch 8:9).
(2) The name of an idol as well as the possessive pronominal form of melekh, "king" (2 Sam 12:30 the Revised Version margin; Jer 49:1,3 Septuagint Melchol); Zeph 1:5). In Am 1:15 it appears to be best translated "their king," as in both the King James Version and the Revised Version (British and American). Only a careful examination of the context can determine whether the word is the proper name of the idol (Moloch) or the 3rd personal possessive pronoun for king. The idol is also spelt "Milcom" and "Molech."
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Easton
(2 Sam. 12:30, Heb., R.V., "their king;" Jer. 49:1, 3, R.V.; Zeph. 1:5), the national idol of the Ammonites. When Rabbah was taken by David, the crown of this idol was among the spoils. The weight is said to have been "a talent of gold" (above 100 lbs.). The expression probably denotes its value rather than its weight. It was adorned with precious stones.
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| 瑪拿底拜 |
MACHNADEBAI |
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ISBE
mak-nad-e-bi, mak-na-de-bi (makhnaddebhay): Son of Bani, one of those who married foreign wives (Ezr 10:40).
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| 瑪拿西 |
MANASSEH |
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代表
創40:51 王下21:1 王下21:2 王下21:3 王下21:4 王下21:5 王下21:6 王下21:7 王下21:8 王下21:9 王下21:10 王下21:11 王下21:12 王下21:13 王下21:14 王下21:15 王下21:16 拉10:30 拉10:33
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Easton
who makes to forget. "God hath made me forget" (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were "brought up upon Joseph's knees" (Gen. 50:23; R.V., "born upon Joseph's knees") i.e., were from their birth adopted by Joseph as his own children. The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (26:34, 37), and it was at this time the most distinguished of all the tribes. The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (Josh. 13:7-14); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called "the land of Gilead," and is also spoken of as "on the other side of Jordan." The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that "ocean of basaltic rocks and boulders tossed about in the wildest confusion," lay in the midst of this territory. The whole "land of Gilead" having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service (Josh. 22:1-34). Thus dismissed, they returned over Jordan to their own inheritance. (See ED
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HDBN
forgetfulness; he that is forgotten
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SBD
(forgetting ), the eldest son of Joseph, ( Genesis 41:51 ; 46:20 ) born 1715-10 B.C. Both he and Ephraim were born before the commencement of the famine. He was placed after his younger brother, Ephraim, by his grandfather Jacob, when he adopted them into his own family, and made them heads of tribes. Whether the elder of the two sons was inferior in form or promise to the younger, or whether there was any external reason to justify the preference of Jacob, we are not told. In the division of the promised land half of the tribe of Manasseh settled east of the Jordan in the district embracing the hills of Gilead with their inaccessible heights and impassable ravines, and the almost impregnable tract of Argob. ( Joshua 13:29-33 ) Here they throve exceedingly, pushing their way northward over the rich plains of Jaulan and Jedur to the foot of Mount Hermon. ( 1 Chronicles 5:23 ) But they gradually assimilated themselves with the old inhabitants of the country, and on them descended the punishment which was ordained to he the inevitable consequence of such misdoing. They, first of all Israel, were carried away by Pul and Tiglath-pileser, and settled in the Assyrian territories. ( 1 Chronicles 5:25 1 Chronicles 5:26 ) The other half tribe settled to the west of the Jordan, north of Ephraim. ( Joshua 17:1 ) ... For further particulars see EPHRAIM EPHRAIM.
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| 瑪拿轄 |
MANAHATH |
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ISBE
man-a-hath (manachath; Machanathi):
(1) A place to which certain Benjamites, victims, apparently, of intra-tribal jealousy, were carried captive (1 Ch 8:6). Of this town the Manahathites were probably natives. It is possibly denoted by Manocho which Septuagint adds to the list of towns in Judah (Josh 15:59). This place is named along with Bether (Bittir). The name seems to be preserved in that of Malicha, a large village not far from Bittir, Southwest of Jerusalem. The change of "l" to "n", and vice versa, is not uncommon. The same place may be intended by Menuhah (Jdg 20:43 the Revised Version margin), where the King James Version reads "with ease," and the Revised Version (British and American) "at their resting-place."
(2) One of the sons of Shobal, the son of Seir the Horite (Gen 36:23; 1 Ch 1:40), the "name-father" of one of the ancient tribes in Mt. Seir, afterward subdued and incorporated in Edom.
W. Ewing
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SBD
(rest ), a place named in ( 1 Chronicles 8:6 ) only in connection with the genealogies of the tribe of Benjamin.
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| 瑪挪亞 |
MANOAH |
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代表
士13:2 士13:3 士13:4 士13:5 士13:6 士13:7 士13:8 士13:9 士13:10 士13:11 士13:12 士13:13 士13:14 士13:15 士13:16 士13:17 士13:18 士13:19 士13:20 士13:21 士13:22 士13:23 士13:24
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ISBE
ma-no-a (manoach, "rest"): A man of Zorah and of the family of the Danites. Manoah was the father of Samson, and his life-story is but imperfectly told in the history of the conception, birth and early life of his son. No children had been born to Manoah and his wife, and the latter was considered barren (Jdg 13:2). Finally it was revealed to her by an angel of the Lord that she would conceive and bear a child. She was cautioned against strong drink and "unclean" food, for her child was to be born and reared a Nazirite to the end that he might save Israel out of the hands of the Philistines (Jdg 13:3-5). That Manoah was a devout man seems certain in view of the fact that, upon hearing of the angels visit, he offered a prayer for the angels return, in order that he and his wife might be instructed as to the proper care of the child to be born (Jdg 13:8). The request was granted and the angel repeated the visit and the instructions (Jdg 13:9-13). Manoah with true hospitality would have the guest remain and partake of food. The angel refused, but commanded a sacrifice unto Yahweh. When Manoah had prepared the sacrifice and lit it on the altar, the angel ascended in the flame from the altar and appeared no more (Jdg 13:15-21). The child was born according to the promise and was named Samson. Manoah and his wife appear twice in the narrative of Samsons early life--once as they protestingly accompanied him to sue for the hand of a Philistine woman of Timnah in marriage, and again when they went with him to Timnab for the wedding.
Josephus richly embellishes this Scriptural narrative concerning Manoah, but offers no further light upon the occupation or character of Manoah. At the death of Samson, his brothers went down to Gaza and brought back the body and buried it by the side of Manoah in the family tomb near Zorah (Jdg 16:31). In Samson Agonistes Milton gains dramatic effect by having Manoah survive Samson and in deep sorrow assist at his burial.
C. E. Schenk
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Easton
rest, a Danite, the father of Samson (Judg. 13:1-22, and 14:2-4).
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SBD
(rest ), the father of Samson; a Danite, native of the town of Zorah. ( Judges 13:2 ) (B.C. 1161) [SAMSON]
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| 瑪探雅 |
MATTANIAH |
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代表
代上25:4 代上25:5 代上25:16 代下29:13 代上9:15 王下24:17 尼11:17 尼12:25 尼12:35 尼13:13 拉10:26 拉10:27 拉10:30 拉10:37
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ISBE
mat-a-ni-a (mattanyaha, "gift of Yah"):
(1) King Zedekiahs original name, but changed by Nebuchadnezzar when he made him king over Judah instead of his nephew Jehoiachin (2 Ki 24:17).
(2) A descendant of Asaph (1 Ch 9:15), leader of the temple choir (Neh 11:17; 12:8). Mentioned among the "porters," keepers of "the storehouses of the gates" (Neh 12:25), and again in Neh 12:35 as among the "priests sons with trumpets."
(3) May be the same as (2), though in 2 Ch 20:14 he is mentioned as an ancestor of that Jahaziel whose inspired words in the midst of the congregation encouraged Jehoshaphat to withstand the invasion of Moab, Ammon and Seir (20:14 ff).
(4-7) Four others who had foreign wives, (a) the Matthanias of 1 Esdras 9:27 (Ezr 10:26); (b) the Othonias of 1 Esdras 9:28 (Ezr 10:27); (c) the Matthanias of 1 Esdras 9:31 (Ezr 10:30); (d) the fourth of these in 1 Esdras 9:34 the King James Version has had his name blended into that of Mattenai, and the two appear as the composite name Mamnitanemus (Ezr 10:37). He is a son of Bani.
(8) A Levite, father of Zaccur, ancestor of Hanan the under-treasurer of the Levitical offerings under Nehemiah (Neh 13:13).
(9) One of the sons of Heman the singer, whose office it was to blow the horns in the temple-service as David had appointed it (1 Ch 25:4,5). He was head of the 9th division of the 12 Levites (1 Ch 25:16), who were proficient in the Songs of Yahweh (1 Ch 25:7).
(10) One of the sons of Asaph who helped Hezekiah in the fulfilling of his vow to cleanse the house of the Lord (2 Ch 29:13).
Henry Wallace
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Easton
gift of Jehovah. (1.) A Levite, son of Heman, the chief of the ninth class of temple singers (1 Chr. 25:4, 16). (2.) A Levite who assisted in purifying the temple at the reformation under Hezekiah (2 Chr. 29:13). (3.) The original name of Zedekiah (q.v.), the last of the kings of Judah (2 Kings 24:17). He was the third son of Josiah, who fell at Megiddo. He succeeded his nephew Jehoiakin.
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SBD
(gift of Jehovah ). The original name of Zedekiah king of Judah, which was changed when Nebuchadnezzar placed him on the throne. ( 2 Kings 24:17 ) A Levite singer of the sons of Asaph. ( 1 Chronicles 9:15 ) He was leader of the temple choir after its restoration, ( Nehemiah 11:17 ; 12:8 ) in the time of Nehemiah, and took part in the musical service which accompanied the dedication of the wall of Jerusalem. ( Nehemiah 12:25 Nehemiah 12:35 ) A descendant of Asaph, and ancestor of Jahaziel the Levite, in the reign of Jehoshaphat. ( 2 Chronicles 20:14 ) One of the sons of Elam. ( Ezra 10:26 ) One of the sons of Zattu. ( Ezra 10:27 ) A descendant of Pahath-moab, ( Ezra 10:30 ) and One of the sons of Bani. ( Ezra 10:37 ) who all put away their foreign wives at Ezras command. A Levite, father of Zaccur and ancestor of Hanan the under-treasurer who had charge of the offerings for the Levites in the time of Nehemiah. ( Nehemiah 13:13 ) One of the fourteen sons of Heman, whose office it was to blow the horns in the temple service appointed by David. ( 1 Chronicles 25:4 1 Chronicles 25:16 ) A descendant of Asaph the Levite minstrel, who assisted in the purification of the temple in the reign of Hezekiah. ( 2 Chronicles 29:13 )
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| 瑪撒 |
MASSA |
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ISBE
mas-a (massa, "burden"): Descendant of Abraham through Ishmael (Gen 25:14; 1 Ch 1:30). His people may be the Masani of Ptolemy, having Eastern Arabia near Babylon as their habitat. The marginal reading of the heading to Prov 31 mentions Lemuel as king of Massa. If that reading is accepted, it would seem that a tribe and probably a place were named from Ishmaels descendant. The reading is doubtful, however, for where the phrase recurs in Prov 30 (Revised Version (British and American)) it appears to be a gloss.
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Easton
a lifting up, gift, one of the sons of Ishmael, the founder of an Arabian tribe (Gen. 25:14); a nomad tribe inhabiting the Arabian desert toward Babylonia.
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SBD
(burden ), a son of Ishmael. ( Genesis 26:14 ; 1 Chronicles 1:30 ) His descendants were not improbably the Masani , placed by Ptolemy in the east of Arabia, near the borders of Babylonia.
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| 瑪斯 |
MAAZ |
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ISBE
ma-az (ma`ats): A descendant of Judah (1 Ch 2:27).
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| 瑪施 |
MASH |
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ISBE
(mash): Named in Gen 10:23 as one of the sons of Aramaic In the parallel passage in 1 Ch 1:17 the name is given as "Meshech" (meshekh), and the Septuagint (Mosoch) supports this form in both passages. "Meshech," however, is a Japhetic name (Gen 10:2), and "Mash" would seem to be the original reading. It is probably to be identified with the Mons Masius of classical writers (Strabo, etc.), on the northern boundary of Mesopotamia.
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Easton
(= Meshech 1 Chr. 1:17), one of the four sons of Aram, and the name of a tribe descended from him (Gen. 10:23) inhabiting some part probably of Mesopotamia. Some have supposed that they were the inhabitants of Mount Masius, the present Karja Baghlar, which forms part of the chain of Taurus.
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SBD
(drawn out ), one of the sons of Aram. ( Genesis 10:23 ) In ( 1 Chronicles 1:17 ) the name appears as Meshech. The name Mash is probably represented by the Mons Masius of classical writers, a range which forms the northern boundary of Mesopotamia, between the Tigris and Euphrates.
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| 瑪曷 |
MAHOL |
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ISBE
ma-hol (machol, "dance"; compare bene-machol, "sons of dance"): The father of the 4 sages reputed next in wisdom to Solomon (1 Ki 4:31). Their names were Ethan, Heman, Chalcol, Darda.
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Easton
dance, the father of four sons (1 Kings 4:31) who were inferior in wisdom only to Solomon.
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SBD
(dancing ), the father of the four men most famous for wisdom next to Solomon himself. ( 1 Kings 4:31 ; 1 Chronicles 2:6 )
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| 瑪歌珥米撒畢 |
MAGOR-MISSAABIB |
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| 瑪特乃 |
MATTENAI |
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ISBE
mat-e-na-i, mat-e-ni (mattenay, "liberal"):
(1) (2) Two who married foreign wives, one a son of Hashum (Ezr 10:33; in 1 Esdras 9:33 "Altanneus"); the other a son of Bani (Ezr 10:37).
(3) A priest in the days of Joiakim son of Jeshua (Neh 12:19), representing the house of Joiarib.
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SBD
(gift of Jehovah ), a contraction of Mattaniah. Two Israelites who divorced their Gentile wives after the return from the Babylonish captivity. ( Ezra 10:33 Ezra 10:37 ) (B.C. 469.) A priest, son of Joiarib, in the time of Joiakim. ( Nehemiah 12:19 ) (B.C. after 536.)
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| 瑪特列 |
MATRED |
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ISBE
ma-tred (maTredh, "expulsion"): The mother of Mehetabel, wife of Hadar, one of the kings of Edom (Gen 36:39; 1 Ch 1:50, "Hadad"). The Septuagint and Peshitta designate Matred as male, i.e. as son of Mezahab instead of daughter.
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SBD
(pushing forward ) daughter of Mezahab and mother of Mehetabel, who was wife of Hadar or Hadad of Pau, king of Edom. ( Genesis 36:39 ; 1 Chronicles 1:50 )
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MAADAI |
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ISBE
ma-a-da-i, ma-a-di (ma`adhay): Son of Bani; one of those who married foreign wives (Ezr 10:34).
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HDBN
pleasant; testifying
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MALCHIEL |
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ISBE
mal-ki-el (malkiel, "God is king"): Grandson of Asher (Gen 46:17; Nu 26:45; 1 Ch 7:31).
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MALLOTHI |
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ISBE
mal-o-thi, ma-lo-thi (mallothi, "my discourse"): Son of Heman, a Kohathite singer (1 Ch 6:33; 25:4). The song service in the house of the Lord was apportioned by David and the captains of the host to the 3 families of Asaph, Heman, and Jeduthun (1 Ch 25:1). Their place in the "courses" was, however, settled by "lot" (1 Ch 25:8,9). Mallothi was one of Hemans 17 children--14 sons and 3 daughters (1 Ch 25:5)--and was chief of the 19th course of twelve singers into which the temple choir was divided (1 Ch 25:26).
Henry Wallace
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Easton
my fulness, a Kohathite Levite, one of the sons of Heman the Levite (1 Chr. 25:4), and chief of the nineteenth division of the temple musicians (26).
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HDBN
fullness; circumcision
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SBD
(my fullness ), a Kohathite, one of the fourteen sons of Heman the singer. ( 1 Chronicles 25:4 1 Chronicles 25:26 )
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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
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