|
|
 |
|
| 中文名字 |
英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 米沙利 |
MAZAR |
|
代表
但1:6 但1:7 但1:11但1:19 但2:17 出6:22
|
|
|
|
|
|
| 米煞 |
MESHACH |
|
代表
但1:7 但2:49 但3:13 但3:14 但3:15 但3:16 但3:17 但3:18 但3:19 但3:20 但3:21 但3:22 但3:23 但3:24 但3:25 但3:26 但3:27 但3:28 但3:29 但3:30
|
|
ISBE
me-shak (meshakh): Possibly the Sumerian form of the Babylonian Cil-Asharidu, "the shadow of the prince," just as Shadrach probably means "the servant of Sin," and Abednego the "servant of Ishtar." Meshach was one of the three Hebrew companions of Daniel, whose history is given in the first chapters of the Book of Daniel.
See, further, under SHADRACH.
|
Easton
the title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.
|
HDBN
that draws with force
|
SBD
(guest of a king ), the name given to Mishael, one of the companions of Daniel, who with three others was taught, ( Daniel 1:4 ) and qualified to "stand before" King Nebuchadnezzar, ( Daniel 1:5 ) as his personal attendants and advisers. ( Daniel 1:20 ) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the kings acknowledgement of the God of Shadrach, Meshach and Abednego, with their restoration to office, are written in the third chapter of Daniel, and there the history leaves them.
|
| 米特利達 |
MITHREDATH |
|
|
|
ISBE
mith-re-dath (mithredhath; Persian = "gift of Mithra" or "consecrated to Mithra"):
(1) The Persian treasurer through whom Cyrus restored the sacred vessels to the returning Jewish exiles (Ezr 1:8).
(2) A Persian, perhaps an official, who was associated with Bishlam and Tabeel in corresponding with Artaxerxes concerning the restoration of Jerusalem (Ezr 4:7). In 1 Esdras 2:11,16, the name is written MITHRADATES (which see).
|
Easton
given by Mithra, or dedicated to Mithra, i.e., the sun, the Hebrew form of the Greek name Mithridates. (1.) The "treasurer" of King Cyrus (Ezra 1:8). (2.) Ezra 4:7, a Persian officer in Samaria.
|
|
SBD
(given by Mithra ). The treasurer of Cyrus king of Persia, to whom the king gave the vessels of the temple. ( Ezra 1:8 ) A Persian officer stationed at Samaria. ( Ezra 4:7 )
|
| 米珊 |
MISHAM |
|
|
|
ISBE
mi-sham (mish`am): A Benjamite, son of Elpaal (1 Ch 8:12).
|
Easton
their cleansing or their beholding, a Benjamite, one of the sons of Elpaal (1 Chr. 8:12).
|
HDBN
their savior; taking away
|
SBD
(purification ), a Benjamite, son of Elpaal and descendant of Shaharaim. ( 1 Chronicles 8:12 )
|
| 米瑪 |
MIRMA |
|
|
|
|
|
|
SBD
(fraud ), a Benjamite, born in the land of Moab. ( 1 Chronicles 8:10 )
|
| 米甲 |
MICHAL |
|
代表
撒上14:49 撒上18:20 撒上18:21 撒上18:22 撒上18:23 撒上18:24 撒上18:25 撒上18:26 撒上18:27 撒上18:28 撒上18:29 撒上19:11 撒上19:12 撒上19:13 撒上19:14 撒上19:15 撒上19:16 撒上19:17 撒上25:44 撒上3:12 撒上3:13 撒上3:14 撒上3:15 撒上3:16
|
|
ISBE
mi-kal (mikhal, contracted from mikhael, "Michael" (which see); Melchol): Sauls younger daughter (1 Sam 14:49), who, falling in love with David after his victory over Goliath (1 Sam 18:20), was at last, on the payment of double the dowry asked, married to him (1 Sam 18:27). Her love was soon put to the test. When Saul in his jealousy sent for David, she was quick to discern her husbands danger, connived at his escape, and not only outwitted and delayed the messengers, but afterward also soothed her fathers jealous wrath (1 Sam 19:11-17). When David was outlawed and exiled, she was married to Palti or Paltiel, the son of Laish of Gallim (1 Sam 25:44), but was, despite Paltis sorrowful protest, forcibly restored to David on his return as king (2 Sam 3:14-16). The next scene in which she figures indicates that her love had cooled and had even turned to disdain, for after Davids enthusiastic joy and ecstatic dancing before the newly restored Ark of the Covenant, she received him with bitter and scornful mockery (2 Sam 6:20), and the record closes with the fact that she remained all her life childless (2 Sam 6:23; compare 2 Sam 21:8 where Michal is an obvious mistake for Merab). Michal was evidently a woman of unusual strength of mind and decision of character. She manifested her love in an age when it was almost an unheard-of thing for a woman to take the initiative in such a matter. For the sake of the man whom she loved too she braved her fathers wrath and risked her own life. Even her later mockery of David affords proof of her courage, and almost suggests the inference that she had resented being treated as a chattel and thrown from one husband to another. The modern reader can scarce withhold from her, if not admiration, at least a slight tribute of sympathy.
John A. Lees
|
Easton
rivulet, or who as God?, the younger of Saul's two daughters by his wife Ahinoam (1 Sam. 14:49, 50). "Attracted by the graces of his person and the gallantry of his conduct, she fell in love with David and became his wife" (18:20-28). She showed her affection for him by promoting his escape to Naioth when Saul sought his life (1 Sam. 19:12-17. Comp. Ps. 59. See TERAPHIM
|
|
SBD
(who is like God? ), the younger of Sauls two daughters, ( 1 Samuel 14:49 ) who married David. The price fixed on Michals hand was no less than the slaughter of a hundred Philistines. David by a brilliant feat doubled the tale of victims, and Michal became his wife. Shortly afterward she saved David from the assassins whom her father had sent to take his life. ( 1 Samuel 19:11-17 ) When the rupture between Saul and David had become open and incurable, she was married to another man, Phalti or Phaltiel of Gallim. ( 1 Samuel 25:44 ) After the death of her father and brothers at Gilboa, David compelled her new husband to surrender Michal to him. ( 2 Samuel 3:13-16 ) How Michal comported herself in the altered circumstances of Davids household we are not told; but it is plain from the subsequent occurrences that something had happened to alter the relations of herself and David, for on the day of Davids greatest triumph, when he brought the ark of Jehovah to Jerusalem, we are told that "she despised him in her heart." All intercourse between her and David ceased from that date. ( 2 Samuel 6:20-23 ) Her name appears, ( 2 Samuel 21:8 ) as the mother of five of the grandchildren of Saul.
|
| 米甸 |
MIDIAN |
|
|
|
|
Easton
strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
|
HDBN
judgment; covering; habit
|
SBD
(strife ), a son of Abraham and Keturah, ( Genesis 25:2 ; 1 Chronicles 1:32 ) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus ); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, ( Exodus 2:15 Exodus 2:21 ) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite them. After a lapse of some years, the Midianites appear again as the enemies of the Israelites, oppressing them for seven years, but are finally defeated with great slaughter by Gideon. [GIDEON] The Midianites are described as true Arabs, and possessed cattle and flocks and camels as the sand of the seashore for multitude. The spoil taken in the war of both Moses and of Gideon is remarkable. ( Numbers 31:22 ; Judges 8:21 Judges 8:24-26 ) We have here a wealthy Arab nation, living by plunder, delighting in finery; and, where forays were impossible, carrying ont he traffic southward into Arabia, the land of gold --if not naturally, by trade-- and across to Chaldea, or into the rich plains of Egypt.
|
| 米示薩別 |
MESHEZABEEL |
|
|
|
|
|
|
|
| 米舒利密 |
MESHULLEMETH |
|
|
|
ISBE
me-shul-e-meth (meshullemeth): The wife of King Manasseh and mother of Amon (2 Ki 21:19). She is further designated "daughter of Haruz of Jotbah." This is the earliest instance of the birthplace being added to the designation of the queen mother. The name is properly the feminine of the frequently occurring MESHULLAM (which see).
|
Easton
friend, the wife of Manasseh, and the mother of Amon (2 Kings 21:19), Kings of Judah.
|
|
SBD
(friend ), the daughter of Haruz of Jotbah, wife of Manasseh king of Judah, and mother of his successor, Amon. ( 2 Kings 21:19 )
|
| 米薩合 |
MEZAHAB |
|
|
|
|
Easton
water of gold, the father of Matred (Gen. 36:39; 1 Chr. 1:50), and grandfather of Mehetabel, wife of Hadar, the last king of Edom.
|
|
SBD
(waters of gold ), the father of Matred and grandfather of Mehetabel, who was wife of Hadar or Hadad, the last-named king of Edom. ( Genesis 36:39 ; 1 Chronicles 1:50 )
|
| 米設 |
MESHECH |
|
代表
結27:13 創10:2 代上1:5 代上1:17 創10:23
|
|
|
Easton
drawing out, the sixth son of Japheth (Gen. 10:2), the founder of a tribe (1 Chr. 1:5; Ezek. 27:13; 38:2,3). They were in all probability the Moschi, a people inhabiting the Moschian Mountains, between the Black and the Caspian Seas. In Ps. 120:5 the name occurs as simply a synonym for foreigners or barbarians. "During the ascendency of the Babylonians and Persians in Western Asia, the Moschi were subdued; but it seems probable that a large number of them crossed the Caucasus range and spread over the northern steppes, mingling with the Scythians. There they became known as Muscovs, and gave that name to the Russian nation and its ancient capital by which they are still generally known throughout the East"
|
HDBN
who is drawn by force
|
|
| 米該亞 |
MICHAIAH |
|
代表
代下13:1 代下13:2 王下22:12 代下17:7尼12:35 尼12:41 耶36:11 耶36:12 耶36:13王上22:5 王上22:6 王上22:7 王上22:8 王上22:9 王上22:10 王上22:11 王上22:22 王上22:23 王上22:24 王上22:25 王上22:26 王上22:27 王上22:28 代下18:4 代下18:5 代下18:6 代下18:7 代下18:8 代下18:9 代下18:10 代下18:11 代下18:12 代下18:13 代下18:14 代下18
|
|
ISBE
mi-ka-ya, mi-ki-a.
See MICAIAH.
|
Easton
(1.) The queen-mother of King Abijah (2 Chr. 13:2). (See MAACAH
|
|
SBD
(who is like God? ). Same as MICAH 6. ( 2 Chronicles 34:25 ) Same as MICHA 3. ( 1 Chronicles 9:15 ; Nehemiah 12:35 ) One of the priests at the dedication of the wall of Jerusalem. ( Nehemiah 12:41 ) The daughter of Uriel of Gibeah, wife of Rehoboam and mother of Abijah king of Judah. ( 2 Chronicles 13:2 ) [MAACHAH,3] One of the princes of Jehoshaphat whom he sent to teach the law of Jehovah in the cities of Judah. ( 2 Chronicles 17:7 ) The son of Gemariah. He is only mentioned on one occasion. ( Jeremiah 36:11 Jeremiah 36:13 Jeremiah 36:14 )
|
| 米迦 |
MICAH |
|
代表
士17:1 士17:2 士17:3 士17:4 士17:5 代上5:5 撒下9:12 代上8:34 代上9:40 代上23:20 代上24:24 代下34:22
|
|
|
Easton
a shortened form of Micaiah, who is like Jehovah? (1.) A man of Mount Ephraim, whose history so far is introduced in Judg. 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25). (2.) The son of Merib-baal (Mephibosheth), 1 Chr. 8:34, 35. (3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20). (4.) A descendant of Joel the Reubenite (1 Chr. 5:5). (5.) "The Morasthite," so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14, 15). Very little is known of the circumstances of his life (comp. Jer. 26:18, 19).
|
|
SBD
(who is like God? ), the same name as Micaiah. [MICAIAH] An Israelite whose familiar story is preserved in the 17th and 18th chapters of Judges. Micah is evidently a devout believers in Jehovah, and yet so completely ignorant is he of the law of Jehovah that the mode which he adopts of honoring him is to make a molten and graven image, teraphim or images of domestic gods, and to set up an unauthorized priesthood, first in his own family, ( Judges 17:5 ) and then in the person of a Levite not of the priestly line. ver. ( Judges 17:12 ) A body of 600 Danites break in upon and steal his idols from him. The sixth in order of the minor prophets. He is called the Morasthite, that is, a native of Moresheth, a small village near Eleutheropolis to the east, where formerly the prophets tomb was shown, though in the days of Jerome it had been succeeded by a church. Micah exercised the prophetical office during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah, giving thus a maximum limit of 59 years, B.C. 756-697, from the accession of Jotham to the death of Hezekiah, and a minimum limit of 16 years, B.C. 742-726, from the death of Jotham to the accession of Hezekiah. He was contemporary with Hosea and Amos during the part of their ministry in Israel, and with Isaiah in Judah. A descendant of Joel the Reubenite. ( 1 Chronicles 5:5 ) The son of Meribbaal or Mephibosheth, the son of Jonathan. ( 1 Chronicles 8:34 1 Chronicles 8:35 ; 1 Chronicles 9:40 1 Chronicles 9:41 ) A Kohathite levite, the eldest son of Uzziel the brother of Amram. ( 1 Chronicles 23:30 ) The father of Abdon, a man of high station in the reign of Josiah. ( 2 Chronicles 34:20 )
|
| 米迦 |
MICHAL |
|
代表
尼10:11 代上9:15 尼11:17 尼11:18 尼11:19 尼11:20 尼11:21 尼11:22 尼1235
|
|
ISBE
mi-kal (mikhal, contracted from mikhael, "Michael" (which see); Melchol): Sauls younger daughter (1 Sam 14:49), who, falling in love with David after his victory over Goliath (1 Sam 18:20), was at last, on the payment of double the dowry asked, married to him (1 Sam 18:27). Her love was soon put to the test. When Saul in his jealousy sent for David, she was quick to discern her husbands danger, connived at his escape, and not only outwitted and delayed the messengers, but afterward also soothed her fathers jealous wrath (1 Sam 19:11-17). When David was outlawed and exiled, she was married to Palti or Paltiel, the son of Laish of Gallim (1 Sam 25:44), but was, despite Paltis sorrowful protest, forcibly restored to David on his return as king (2 Sam 3:14-16). The next scene in which she figures indicates that her love had cooled and had even turned to disdain, for after Davids enthusiastic joy and ecstatic dancing before the newly restored Ark of the Covenant, she received him with bitter and scornful mockery (2 Sam 6:20), and the record closes with the fact that she remained all her life childless (2 Sam 6:23; compare 2 Sam 21:8 where Michal is an obvious mistake for Merab). Michal was evidently a woman of unusual strength of mind and decision of character. She manifested her love in an age when it was almost an unheard-of thing for a woman to take the initiative in such a matter. For the sake of the man whom she loved too she braved her fathers wrath and risked her own life. Even her later mockery of David affords proof of her courage, and almost suggests the inference that she had resented being treated as a chattel and thrown from one husband to another. The modern reader can scarce withhold from her, if not admiration, at least a slight tribute of sympathy.
John A. Lees
|
Easton
rivulet, or who as God?, the younger of Saul's two daughters by his wife Ahinoam (1 Sam. 14:49, 50). "Attracted by the graces of his person and the gallantry of his conduct, she fell in love with David and became his wife" (18:20-28). She showed her affection for him by promoting his escape to Naioth when Saul sought his life (1 Sam. 19:12-17. Comp. Ps. 59. See TERAPHIM
|
|
SBD
(who is like God? ), the younger of Sauls two daughters, ( 1 Samuel 14:49 ) who married David. The price fixed on Michals hand was no less than the slaughter of a hundred Philistines. David by a brilliant feat doubled the tale of victims, and Michal became his wife. Shortly afterward she saved David from the assassins whom her father had sent to take his life. ( 1 Samuel 19:11-17 ) When the rupture between Saul and David had become open and incurable, she was married to another man, Phalti or Phaltiel of Gallim. ( 1 Samuel 25:44 ) After the death of her father and brothers at Gilboa, David compelled her new husband to surrender Michal to him. ( 2 Samuel 3:13-16 ) How Michal comported herself in the altered circumstances of Davids household we are not told; but it is plain from the subsequent occurrences that something had happened to alter the relations of herself and David, for on the day of Davids greatest triumph, when he brought the ark of Jehovah to Jerusalem, we are told that "she despised him in her heart." All intercourse between her and David ceased from that date. ( 2 Samuel 6:20-23 ) Her name appears, ( 2 Samuel 21:8 ) as the mother of five of the grandchildren of Saul.
|
| 米迦勒 |
MICHAEL |
|
代表
民13:13 代上5:13 代上5:14 代上6:40 代上7:3 代上8:16 代上12:20 代上27:18 代上21:2 拉8:8
|
|
ISBE
mi-ka-el, mi-kel (mikhael, "who is like God?" Michael):
(1) The father of Sethur the Asherite spy (Nu 13:13).
(2) (3) Two Gadites (1 Ch 5:13,14).
(4) A name in the genealogy of Asaph (1 Ch 6:40 (Hebrew 25)).
(5) A son of Izrahiah of Issachar (1 Ch 7:3).
(6) A Benjamite (1 Ch 8:16).
(7) A Manassite who ceded to David at Ziklag (1 Ch 12:20).
(8) The father of Omri of Issachar (1 Ch 27:18).
(9) A son of King Jehoshaphat (2 Ch 21:2).
(10) The father of Zebediah, an exile who returned with Ezra (Ezr 8:8 parallel 1 Esdras 8:34).
(11) "The archangel" (Jude 1:9). Probably also the unnamed archangel of 1 Thess 4:16 is Michael. In the Old Testament he is mentioned by name only in Daniel. He is "one of the chief princes" (Dan 10:13), the "prince" of Israel (Dan 10:21), "the great prince" (Dan 12:1); perhaps also "the prince of the host" (Dan 8:11). In all these passages Michael appears as the heavenly patron and champion of Israel; as the watchful guardian of the people of God against all foes earthly or devilish. In the uncanonical apocalyptic writings, however, Jewish angelology is further developed. In them Michael frequently appears and excretes functions similar to those which are ascribed to him in Daniel. He is the first of the "four presences that stand before God"--Michael, Gabriel, Raphael and Uriel or Phanuel (En 9:1; 40:9). In other apocryphal books and even elsewhere in En, the number of archangels is given as 7 (En 20:1-7; Tobit 12:15; compare also Rev 8:2). Among the many characterizations of Michael the following may be noted: He is "the merciful and long-suffering" (En 40:9; 68:2,3), "the mediator and intercessor" (Ascension of Isaiah, Latin version 9:23; Testament of the Twelve Patriarchs, Levi 5; Dan 6). It is he who opposed the Devil in a dispute concerning Moses body (Jude 1:9). This passage, according to most modern authorities, is derived from the apocryphal Assumption of Moses (see Charles edition, 105-10). It is Michael also who leads the angelic armies in the war in heaven against "the old serpent, he that is called the Devil and Satan" (Rev 12:7 ff). According to Charles, the supplanting of the "child" by the archangel is an indication of the Jewish origin of this part of the book.
The earlier Protestant scholars usually identified Michael with the preincarnate Christ, finding support for their view, not only in the juxtaposition of the "child" and the archangel in Rev 12, but also in the attributes ascribed to him in Daniel (for a full discussion see Hengstenberg, Offenbarung, I, 611-22, and an interesting survey in English by Dr. Douglas in Fairbairns BD).
John A. Lees
|
Easton
who is like God? (1.) The title given to one of the chief angels (Dan. 10:13, 21; 12:1). He had special charge of Israel as a nation. He disputed with Satan (Jude 1:9) about the body of Moses. He is also represented as warning against "that old serpent, called the Devil, and Satan, which deceiveth the whole world" (Rev. 12:7-9). (2.) The father of Sethur, the spy selected to represent Asher (Num. 13:13). (3.) 1 Chr. 7:3, a chief of the tribe of Issachar. (4.) 1 Chr. 8:16, a Benjamite. (5.) A chief Gadite in Bashan (1 Chr. 5:13). (6.) A Manassite, "a captain of thousands" who joined David at Ziklag (1 Chr. 12:20). (7.) A Gershonite Levite (1 Chr. 6:40). (8.) The father of Omri (1 Chr. 27:18). (9.) One of the sons of king Jehoshaphat (2 Chr. 21:2, 4). He was murdered by his brother Jehoram.
|
|
SBD
(who is like God? ). An Asherite, father of Sethur, one of the twelve spies. ( Numbers 13:13 ) One of the Gadites who settled in the land of Bashan. ( 1 Chronicles 5:13 ) Another Gadite, ancestor of Abihail. ( 1 Chronicles 5:14 ) A Gershionite Levite, ancestor of Asaph. ( 1 Chronicles 6:40 ) One of the five sons of Izrahiah, of the tribe of Issachar. ( 1 Chronicles 7:3 ) A Benjamite of the sons of Beriah. ( 1 Chronicles 8:16 ) One of the captains of the "thousands" of Manasseh who joined David at Ziklag. ( 1 Chronicles 12:20 ) The father or ancestor of Omri, chief of the tribe of Issachar in the reign of David. ( 1 Chronicles 27:18 ) One of the sons of Jehoshaphat who were murdered by their elder brother, Jehoram. ( 2 Chronicles 21:2 2 Chronicles 21:4 ) The father or ancestor of Zebadiah, of the sons of Shephatiah. ( Ezra 8:8 ) "One," or "the first, of the chief princes" or archangels, ( Daniel 10:21 ) as the "prince" of Israel, and in ch. ( Daniel 12:1 ) as "the great prince which standeth" in time conflict "for the children of thy people."
|
| 米達 |
MEDAD |
|
|
|
ISBE
me-dad (medhadh, "affectionate"): One of the 70 elders on whom the spirit of the Lord came in the days of Moses enabling them to prophesy. Medad and one other, Eldad, began to prophesy in the camp, away from the other elders who had assembled at the door of the tabernacle to hear Gods message. Joshua suggested that Eldad and Medad be stopped, but Moses interceded on their behalf, saying, "Would that all Yahwehs people were prophets!" (Nu 11:26-29). The subject-matter of their prophecy has been variously supplied by tradition. Compare the Israel Targums at the place, the apocalyptic Book of Eldad and Modad, and Ba`al ha-Turim (ad loc.).
Ella Davis Isaacs
|
Easton
love, one of the elders nominated to assist Moses in the government of the people. He and Eldad "prophesied in the camp" (Num. 11:24-29).
|
HDBN
he that measures; water of love
|
SBD
(love ). [ELDAD AND MEDAD]
|
| 米雅民 |
MIJMIN |
|
代表
代上24:9 尼12:5 拉110:25 尼10:7 尼12:41
|
|
|
|
|
|
| 米非波設 |
MEPHIBOSHETH |
|
代表
撒下21:8 撒下4:4 撒下21:7 代上8:34
|
|
ISBE
me-fib-o-sheth (mephibhosheth, "idol-breaker," also MERIB-BAAL (which see); Memphibosthe):
(1) Son of Saul by his concubine RIZPAH (which see), daughter of Aiah (2 Sam 21:8).
See also ARMONI.
(2) Grandson of Saul, son of Jonathan, and nephew of Mephibosheth (1) (2 Sam 4:4). He was 5 years old when his father and grandfather were slain. He was living in charge of a nurse, possibly because his mother was dead. Tidings of the disaster at Jezreel and the onsweep of the Philistines terrified the nurse. She fled with her charge in such haste that a fall lamed the little prince in both feet for life. His life is a series of disasters, disappointments, and anxieties. It is a weary, broken, dispirited soul that speaks in all his utterances. The nurse carried him to Lo-debar among the mountains of Gilead, where he was brought up by Machir, son of Ammiel (2 Sam 9:4). There he evidently married, for he had a son Mica when he returned later at Davids request. When David had settled his own affairs and subdued his enemies, he turned his inquiries to Sauls household to see whether there were any survivors to whom he might show kindness for Jonathans sake (2 Sam 9:1). The search caused the appearance of Ziba, a servant of Sauls house (2 Sam 9:2), who had meanwhile grown prosperous by some rapid process which can only be guessed at (2 Sam 9:9,10). From him David learned about Mephibosheth, who was sent for. His humble bearing was consistent with his chronically broken spirit. David put Zibas property (which had belonged to Saul) at Mephibosheths disposal and made Ziba steward thereof. Mephibosheth was also to be a daily guest at Davids table (2 Sam 9:11-13). Seventeen years pass, during which Mephibosheth seems to have lived in Jerusalem. Then came Absaloms rebellion. David determined to flee, so distraught was he by the act of his son. At the moment of flight, in great depression and need, he was opportunely met by Ziba with food, refreshment and even means for travel. Naturally, the king inquired for Zibas master. The treacherous reply was made (2 Sam 16:1-4) that Mephibosheth had remained behind for his own ends, hoping the people would give him, Sauls grandson, the kingdom. David believed this and restored to Ziba the property lost. Not till many days after did the lame prince get his chance to give David his own version of the story. He met David on his return from quelling Absaloms rebellion. He had not dressed his feet, trimmed his beard nor washed his clothes since the hour of Davids departure (2 Sam 19:24). At Davids anxious request Mephibosheth told his story: his servant had deceived him; he wanted to go with David, had even asked for his beast to be saddled; but Ziba had left him, and had slandered him to the king. But he would not plead his cause any more; David is "as an angel of God"; whatever he decides will be well! (2 Sam 19:26,27). Thus characteristically continued the speech of this lame, broken, humble man, son of a proud family (2 Sam 19:28). David wearily settled the matter by dividing the property between the prince and his servant, the prince expressing utmost content that Ziba should take all so long as David remained friendly (2 Sam 19:29,30). That David accepted Mephibosheths explanation and was drawn out in heart toward the character of the broken man is shown by the fact that when some expiation from Sauls household was considered necessary to turn away the famine sent by an offended deity, Mephibosheth is spared when other members of Sauls household were sacrificed (2 Sam 21:7). The character of Mephibosheth well illustrates the effect of continued disaster, suspicion and treachery upon a sensitive mind.
Henry Wallace
|
Easton
exterminator of shame; i.e., of idols. (1.) The name of Saul's son by the concubine Rizpah (q.v.), the daughter of Aiah. He and his brother Armoni were with five others "hanged on a hill before the Lord" by the Gibeonites, and their bodies exposed in the sun for five months (2 Sam. 21:8-10). (2.) The son of Jonathan, and grandson of Saul (2 Sam. 4:4). He was but five years old when his father and grandfather fell on Mount Gilboa. The child's nurse hearing of this calamity, fled with him from Gibeah, the royal residence, and stumbling in her haste, the child was thrown to the ground and maimed in both his feet, and ever after was unable to walk (19:26). He was carried to the land of Gilead, where he found a refuge in the house of Machir, the son of Ammiel, at Lo-debar, by whom he was brought up. Some years after this, when David had subdued all the adversaries of Israel, he began to think of the family of Jonathan, and discovered that Mephibosheth was residing in the house of Machir. Thither he sent royal messengers, and brought him and his infant son to Jerusalem, where he ever afterwards resided (2 Sam. 9). When David was a fugitive, according to the story of Ziba (2 Sam. 16:1-4) Mephibosheth proved unfaithful to him, and was consequently deprived of half of his estates; but according to his own story, however (19:24-30), he had remained loyal to his friend. After this incident he is only mentioned as having been protected by David against the vengeance the Gibeonites were permitted to execute on the house of Saul (21:7). He is also called Merib-baal (1 Chr. 8:34; 9:40). (See ZIBA
|
HDBN
out of my mouth proceeds reproach
|
SBD
(exterminating the idol ), the name borne by two members of the family of Saul --his son and his grandson. Sauls son by Rizpah the daughter of Aiah, his concubine. ( 2 Samuel 21:8 ) He and his brother Armoni were among the seven victims who were surrendered by David to the Gibeonites, and by them crucified to avert a famine from which the country was suffering. The son of Jonathan, grandson of Saul and nephew of the preceding; called also Merib-baal. ( 1 Chronicles 8:34 ) His life seems to have been, from beginning to end, one of trial and discomfort. When his father and grandfather were slain on Gilboa he was an infant but five years old. At this age he met with an accident which deprived him for life of the use of both feet. ( 2 Samuel 4:4 ) After this he is found a home with Machir ben-Ammiel a powerful Gadite, who brought him up, and while here was married. Later on David invited him to Jerusalem, and there treated him and his son Micha with the greatest kindness. From this time forward he resided at Jerusalem, of Mephibosheths behavior during the rebellion of Absalom we possess two accounts--his own, ( 2 Samuel 13:24-30 ) and that of Ziba, ( 2 Samuel 16:1-4 ) They are naturally at variance with each other. In consequence of the story of Ziba, he was rewarded by the possessions of his master. Mephibosheths story --which however, he had not the opportunity of telling until several days later, when he met David returning to his kingdom at the western bank of Jordan --was very different from Zibas. That David did not disbelieve it is shown by his revoking the judgment he had previously given. That he did not entirely reverse his decision, but allowed Ziba to retain possession of half the lands of Mephibosheth, is probably due partly to weariness at the whole transaction, but mainly to the conciliatory frame of mind in which he was at that moment. "Shall there any man be put to death this day?" is the keynote of the whole proceeding.
|
| 米黑 |
MEHIR |
|
|
|
ISBE
me-her (mechir, "price," "hire"): A descendant of Judah, son of Chelub, nephew of Shuah (1 Ch 4:11). Perug, a Chaldee name of equivalent meaning, is given for this person in the Targum of Rabbi Joseph.
|
|
|
SBD
(price ), the son of Chelub the brother of Shuah. ( 1 Chronicles 4:11 )
|
| 約亞 |
JOAH |
|
代表
王下18:18 賽36:3 賽36:11 賽36:22 代上6:21 代下29:12 代上26:4 代下34:8
|
|
ISBE
jo-a (yoach, "Yahweh is brother"):
(1) Son of Asaph and recorder under King Hezekiah (2 Ki 18:18,26; Isa 36:3,11,22); he was one of the 3 officers sent by the king to speak to the Assyrian envoys at the siege of Jerusalem (circa 701 BC).
(2) In 1 Ch 6:21 (Hebrew 6); 2 Ch 29:12, a Levite (son of Zimmah) = "Ethan" of 1 Ch 6:42 (Hebrew 27).
(3) a son of Obed-edom (1 Ch 26:4).
(4) Son of Joahaz and recorder under King Josiah (2 Ch 34:8).
|
Easton
Jehovah his brother; i.e., helper. (1.) One of the sons of Obed-edom (1 Chr. 26:4), a Korhite porter. (2.) A Levite of the family of Gershom (1 Chr. 6:21), probably the same as Ethan (42). (3.) The son of Asaph, and "recorder" (q.v.) or chronicler to King Hezekiah (2 Kings 18:18, 26, 37). (4.) Son of Joahaz, and "recorder" (q.v.) or keeper of the state archives under King Josiah (2 Chr. 34:8).
|
HDBN
fraternity; brother of the Lord
|
SBD
(whose brother (i.e. helper) is Jehovah ). The son of Asaph,a nd chronicler or keeper of the records to Hezekiah. ( Isaiah 36:3 Isaiah 36:11 Isaiah 36:22 ) (B.C. 776.) The son or grandson of Zimmah, a Gershonite. ( 1 Chronicles 6:21 ) The third son of Obed-edom, ( 1 Chronicles 26:4 ) a Korhite, and one of the doorkeepers appointed by David. (B.C. 1014.) A Gershonite, the son of Zeimmah and father of Eden. ( 2 Chronicles 29:12 ) The son of Joahaz, and annalist or keeper of the records to Josiah. ( 2 Chronicles 34:8 ) (B.C. 623.)
|
| 約亞拿 |
JOANNA |
|
|
|
ISBE
jo-an-a (Ioana, or Ioanna): The wife of Chuzas, Herods steward. She was one of the "women who had been healed of evil spirits and infirmities" which "ministered unto him (King James Version, i.e. Jesus, or "them" the Revised Version (British and American), i.e. Jesus and His disciples) of their substance," on the occasion of Jesus tour through Galilee (Lk 8:2,3). Along with other women she accompanied Jesus on His last journey from Galilee to Jerusalem, and was present when His body was laid in the sepulcher (Lk 23:55). She was thus among those who prepared spices and ointments, who found the grave empty, and who "told these things unto the apostles" (Lk 23:56 through 24:10).
C. M. Kerr
|
Easton
whom Jehovah has graciously given. (1.) The grandson of Zerubbabel, in the lineage of Christ (Luke 3:27); the same as Hananiah (1 Chr. 3:19). (2.) The wife of Chuza, the steward of Herod Antipas, tetrarch of Galilee (Luke 8:3). She was one of the women who ministered to our Lord, and to whom he appeared after his resurrection (Luke 8:3; 24:10).
|
HDBN
grace or gift of the Lord
|
|
| 約亞拿 |
JOANNA |
|
|
|
ISBE
jo-an-a (Ioana, or Ioanna): The wife of Chuzas, Herods steward. She was one of the "women who had been healed of evil spirits and infirmities" which "ministered unto him (King James Version, i.e. Jesus, or "them" the Revised Version (British and American), i.e. Jesus and His disciples) of their substance," on the occasion of Jesus tour through Galilee (Lk 8:2,3). Along with other women she accompanied Jesus on His last journey from Galilee to Jerusalem, and was present when His body was laid in the sepulcher (Lk 23:55). She was thus among those who prepared spices and ointments, who found the grave empty, and who "told these things unto the apostles" (Lk 23:56 through 24:10).
C. M. Kerr
|
Easton
whom Jehovah has graciously given. (1.) The grandson of Zerubbabel, in the lineage of Christ (Luke 3:27); the same as Hananiah (1 Chr. 3:19). (2.) The wife of Chuza, the steward of Herod Antipas, tetrarch of Galilee (Luke 8:3). She was one of the women who ministered to our Lord, and to whom he appeared after his resurrection (Luke 8:3; 24:10).
|
HDBN
grace or gift of the Lord
|
|
| 約令 |
JORIM |
|
|
|
ISBE
jor-rim (Ioreim from yehoram, yoram): An ancestor of Jesus in Lukes genealogy (Lk 3:29).
|
|
HDBN
he that exalts the Lord
|
SBD
(whom Jehovah has exalted ), son of Matthat, in the genealogy of Christ. ( Luke 3:29 )
|
| 約以謝 |
JOEZER |
|
|
|
ISBE
jo-e-zer (yo`ezer, "Yahweh is help"): One of Davids Benjamite recruits at Ziklag, though perhaps a Judean (1 Ch 12:6 (Hebrew 7)).
|
Easton
Jehovah is his help, one of the Korhites who became part of David's body-guard (1 Chr. 12:6).
|
|
|
| 約伯 |
JOB |
|
|
|
ISBE
job (iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Ezek 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to have become a potent household word; still, the power and influence of it is due to the masterly vigor and exposition of the story. It was the Job of literature, rather than the Job of legend, who lived in the hearts of men; a character so commanding that, albeit fictitious, it could be referred to as real, just as we refer to Hamlet or Othello. It is not the way of Hebrew writers, however, to evolve literary heroes from pure imagination; they crave an authentic basis of fact. It is probable that such a basis, in its essential outlines, existed under the story of Job. It is not necessary to suppose, however, that the legend or the name was known to Israel from ancient times. Job is introduced (Job 1:1) as if he had not been known before. The writer, who throughout the book shows a wide acquaintance with the world, doubtless found the legend somewhere, and drew its meanings together for an undying message to his and all times.
John Franklin Genung
|
Easton
persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
|
HDBN
he that weeps or cries
|
SBD
(persecuted ), the third son of Issachar, ( Genesis 46:13 ) called in another genealogy JASHUB. ( 1 Chronicles 7:1 )
|
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
|
NIV
靈修
新聞
貼圖
為教會
