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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 |
| 約雅斤 |
JEHOIACHIN |
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代表
王下24:8 代上3:17 代下36:9 耶22:24 斯2:6
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ISBE
je-hoi-a-kin (yehoyakhin, "Yahweh will uphold"; called also "Jeconiah" in 1 Ch 3:16; Jer 24:1; yekhonyah, "Yahweh will be steadfast," and "Coniah" in Jer 22:24,28; konyahu, "Yahweh has upheld him"; Ioakeim): A king of Judah; son and successor of Jehoiakim; reigned three months and surrendered to Nebuchadnezzar; was carried to Babylon, where, after being there 37 years a prisoner, he died.
1. Sources:
The story of his reign is told in 2 Ki 24:8-16, and more briefly in 2 Ch 36:9-10. Then, after the reign of his successor Zedekiah and the final deportation are narrated, the account of his release from prison 37 years afterward and the honor done him is given as the final paragraph of 2 Ki (25:27-30). The same thing is told at the end of the Book of Jer (52:31-34). Neither for this reign nor for the succeeding is there the usual reference to state annals; these seem to have been discontinued after Jehoiakim. In Jer 22:24-30 there is a final pronouncement on this king, not so much upon the man as upon his inevitable fate, and a prediction that no descendant of his shall ever have prosperous rule in Judah.
2. His Reign:
Of the brief reign of Jehoiachin there is little to tell. It was rather a historic landmark than a reign; but its year, 597 BC, was important as the date of the first deportation of Jewish captives to Babylon (unless we except the company of hostages carried away in Jehoiakims 3rd (4th) year, Dan 1:1-7). His coming to the throne was just at or near the time when Nebuchadnezzars servants were besieging Jerusalem; and when the Chaldean kings arrival in person to superintend the siege made apparent the futility of resistance, Jehoiachin surrendered to him, with all the royal household and the court. He was carried prisoner to Babylon, and with him ten thousand captives, comprising all the better and sturdier element of the people from prince to craftsman, leaving only the poorer sort to constitute the body of the nation under his successor Zedekiah. With the prisoners were carried away also the most valuable treasures of the temple and the royal palace.
3. The Two Elements:
Ever since Isaiah fostered the birth and education of a spiritually-minded remnant, for him the vital hope of Israel, the growth and influence of this element in the nation has been discernible, as well in the persecution it has roused (see under MANASSEH), as in its fiber of sound progress. It is as if a sober sanity of reflection were curing the people of their empty idolatries. The feeling is well expressed in such a passage as Hab 2:18-20. Hitherto, however, the power of this spiritual Israel has been latent, or at best mingled and pervasive among the various occupations and interests of the people. The surrender of Jehoiachin brings about a segmentation of Israel on an unheard-of principle: not the high and low in wealth or social position, but the weight and worth of all classes on the one side, who are marked for deportation, and the refuse element of all classes on the other, who are left at home. With which element of this strange sifting Jeremiahs prophetic hopes are identified appears in his parable of the Good and Bad Figs (Jer 24), in which he predicts spiritual integrity and upbuilding to the captives, and to the home-staying remainder, shame and calamity. Later on, he writes to the exiles in Babylon, advising them to make themselves at home and be good citizens (Jer 29:1-10). As for the hapless king, "this man Coniah," who is to be their captive chief in a strange land, Jeremiah speaks of him in a strain in which the stern sense of Yahwehs inexorable purpose is mingled with tender sympathy as he predicts that this man shall never have a descendant on Davids throne (Jer 22:24-30). It is as if he said, All as Yahweh has ordained, but--the pity of it!
4. Thirty-seven Years Later:
In the first year of Nebuchadnezzars successor, perhaps by testamentary edict of Nebuchadnezzar himself, a strange thing occurred. Jehoiachin, who seems to have been a kind of hostage prisoner for his people, was released from prison, honored above all the other kings in similar case, and thenceforth to the end of his life had his portion at the royal table (2 Ki 25:27-30; Jer 52:31-34). This act of clemency may have been due to some such good influence at court as is described in the Book of Daniel; but also it was a tribute to the good conduct of that better element of the people of which he was hostage and representative. It was the last event of Judean royalty; and suggestive for the glimpse it seems to afford of a people whom the Second Isaiah could address as redeemed and forgiven, and of a king taken from durance and judgment (compare Isa 53:8), whose career makes strangely vivid the things that are said of the mysterious "Servant of Yahweh."
John Franklin Genung
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Easton
succeeded his father Jehoiakin (B.C. 599) when only eight years of age, and reigned for one hundred days (2 Chr. 36:9). He is also called Jeconiah (Jer. 24:1; 27:20, etc.), and Coniah (22:24; 37:1). He was succeeded by his uncle, Mattaniah = Zedekiah (q.v.). He was the last direct heir to the Jewish crown. He was carried captive to Babylon by Nebuchadnezzar, along with the flower of the nobility, all the leading men in Jerusalem, and a great body of the general population, some thirteen thousand in all (2 Kings 24:12-16; Jer. 52:28). After an imprisonment of thirty-seven years (Jer. 52:31, 33), he was liberated by Evil-merodach, and permitted to occupy a place in the king's household and sit at his table, receiving "every day a portion until the day of his death, all the days of his life" (52:32-34).
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| 約雅立 |
JEHOIARIB |
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代表
代上24:7 尼12:6 拉8:16 尼11:5
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ISBE
je-hoi-a-rib (yehoyaribh, "Yahweh pleads" or "contends"): A priest in Jerusalem (1 Ch 9:10); the name occurs again in 1 Ch 24:7 as the name of a family among. the 24 courses of priests = the family Joiarib (yoyaribh, same meaning as above, Neh 1:2,6), the head of which is Matrenai in Neh 12:19. In Neh 11:10 we should probably read ""Jedaiah and Joiarib" for "Jedaiah the son of Joiarib" (compare 1 Ch 9:10). Jehoiarib = Joarib in 1 Macc 2:1.
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Easton
Jehovah defends, a priest at Jerusalem, head of one of the sacerdotal courses (1 Chr. 9:10; 24:7). His "course" went up from Babylon after the Exile (Ezra 2:36-39; Neh. 7:39-42).
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| 約雅金 |
JOIAKIM |
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ISBE
joi-a-kim (yoyaqim, "Yahweh raises up"; compare JEHOIAKIM; JOKIM): Son of Jeshua and father of Eliashib, the high priest (Neh 12:10,12,26).
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Easton
(whom Jehovah has set up) = Jehoiakim, a high priest, the son and successor of Jeshua (Neh. 12:10, 12, 26).
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| 細亞 |
ZIA |
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ISBE
zi-a (zia`, meaning uncertain): A Gadite, possibly the name of a Gadite clan (1 Ch 5:13).
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Easton
fear, a Gadite (1 Chr. 5:13).
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SBD
(motion ), one of the Gadites who dwelt in Bashan. ( 1 Chronicles 5:13 ) (B.C. 1014.)
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| 細利斯 |
ZERESH |
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ISBE
ze-resh (zeresh, "gold," from the Persian; Sosara): The wife of Haman (Est 5:10,14; 6:13), the vizier of Xerxes.
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Easton
star of Venus, the wife of Haman, whom she instigated to prepare a gallows for Mordecai (Esther 5:10).
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HDBN
misery; strange; dispersed inheritance
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SBD
(gold ), the wife of Haman the Agagite. ( Esther 5:10 Esther 5:14 ; 6:13 ) (B.C. 475.)
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| 細坦 |
ZETHAN |
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代表
代上7:10 王上22:11 代下18:10
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ISBE
ze-than (zethan, perhaps "olive tree"): A Benjamite (1 Ch 7:10), but Curtis holds that he is a Zebulunite (Chron., 145 ff).
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Easton
a Benjamite (1 Chr. 7:10).
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SBD
(olive ), a Benjamite of the sons of Bilhan. ( 1 Chronicles 7:10 ) (B.C. probably 1014.)
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| 細坦 |
ZETHAM |
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ISBE
ze-tham (zetham, meaning unknown): A Gershonite Levite (1 Ch 23:8; 26:22). In the second passage Curtis holds that "the sons of Jehieli" is a gloss; he points the Massoretic Text to read "brethren" instead of "brother," and so has "Jehiel (1 Ch 26:22) and his brethren, Zetham and Joel, were over the treasures."
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Easton
olive planter, a Levite (1 Chr. 23:8).
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SBD
(olive ), the son of Laadan, a Gershonite Levite. ( 1 Chronicles 23:8 ) (B.C. 1043.)
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| 細基利 |
ZICHRI |
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代表
出6:21 代上9:15 代上25:2 代上25:10 尼12:35 代上26:25 代上8:19 代上8:20 代上8:21 代上8:23 代上8:24 代上8:25 代上8:27 尼11:9 代上27:16 代上17:16 代下33:1 代下28:7 尼12:17
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ISBE
zik-ri (zikhri, meaning uncertain):
(1) Levites: (a) grandson of Kohath (Ex 6:21, where some the King James Version editions read wrongly, "Zithri"); (b) an Asaphite (1 Ch 9:15), called "Zabdi" in Neh 11:17, where the Septuagints Codex Alexandrinus has Zechri = Zichri, but the Septuagints Codex Vaticanus other names; see ZABDI, (4); (c) a descendant of Eliezer (1 Ch 26:25).
(2) Benjamites: (a) 1 Ch 8:19; (b) 1 Ch 8:23; (c) 1 Ch 8:27; (d) Neh 11:9.
(3) Father of Eliezer, who was one of Davids tribal princes (1 Ch 27:16).
(4) Father of Amasiah, "who willingly offered himself unto Yahweh" (2 Ch 17:16).
(5) Father of Elishaphat, a captain in Jehoiadas time (2 Ch 23:1).
(6) "A mighty man of Ephraim," who when fighting under Pekah slew the son of Ahaz, the king of Judah (2 Ch 28:7).
(7) A priest in the days of Joiakim (Neh 12:17); the section, Neh 12:14-21, is omitted by the Septuagints Codex Vaticanus with the exception of "of Maluchi" (12:14); Lucian has Zacharias.
David Francis Roberts
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Easton
remembered; illustrious. (1.) A Benjamite chief (1 Chr. 8:19). (2.) Another of the same tribe (1 Chr. 8:23).
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HDBN
that remembers; that is a man
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SBD
(memorable ). Son of Ishar the son of Kohath. ( Exodus 6:21 ) (B.C. 1401.) A Benjamite of the sons of Shimhi. ( 1 Chronicles 8:19 ) (B.C. 1440.) A Benjamite of the sons of Shashak. ( 1 Chronicles 8:23 ) A Benjamite of the sons of Jeroham. ( 1 Chronicles 8:27 ) Son of Asaph, elsewhere called ZABDI and ZACCUB. ( 1 Chronicles 9:15 ) A descendant of Eliezer the son of Moses. ( 1 Chronicles 26:25 ) (B.C. before 1043.) The father of Eliezer, the chief of the Reubenites in the reign of David. ( 1 Chronicles 27:16 ) (B.C. before 1043.) One of the tribe of Judah, father of Amasiah. ( 2 Chronicles 11:16 ) Father of Elishaphat, one of the conspirators with Jehoiada. ( 2 Chronicles 23:1 ) (B.C. before 876.) An Ephraimite hero in the invading army of Pekah the son of Remaliah. ( 2 Chronicles 28:7 ) (B.C. 734.) Father or ancestor of JOEL, 14. ( Nehemiah 11:9 ) A priest of the family of Abijah, in the days of Joiakim the son of Jeshua. ( Nehemiah 12:17 ) (B.C. 480.)
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| 細布業 |
SHEBUEL |
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代表
代上23:16 代上26:24 代上25:4 代上25:20
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ISBE
she-bu-el, sheb-u-el (shebhuel; Soubael):
(1) A son of Gershom and grandson of Moses (1 Ch 23:16). He was "ruler over the treasures" (1 Ch 26:24). In 1 Ch 24:20 he is called "Shubael," which is probably the original form of the name (see Gray, HPN, 310).
(2) A son of Heman (1 Ch 25:4), called in 1 Ch 25:20 "Shubael" (Septuagint as in 25:4).
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Easton
captive of God. (1.) One of the descendants of Gershom, who had charge of the temple treasures in the time of David (1 Chr. 23:16; 26:24). (2.) One of the sons of Heman; one of those whose duty it was to "lift up the horn" in the temple service (1 Chr. 25:4, 5); called also Shubael (ver. 20).
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SBD
or Shebuel (captive of God ). A descendant of Moses, ( 1 Chronicles 23:16 ; 26:24 ) called also SHUBAEL. ( 1 Chronicles 24:20 ) (B.C. 1013). One of the fourteen sons of Heman the minstrel, ( 1 Chronicles 25:4 ) called also SHUBAEL. ( 1 Chronicles 25:20 ) (B.C. 1013.)
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ZINA |
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Easton
ornament, one of the sons of Shimei (1 Chr. 23:10).
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SBD
(abundance ); Zizah, the second son of Shimei the Gershonite. ( 1 Chronicles 23:10 ) comp. 1Chr 23:11
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| 細撒 |
ZIZAH |
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ISBE
zi-za (zizah; see ZIZA): A Gershonite Levite (1 Ch 23:11); in verse 10 the name is "Zina" (zina), while the Septuagint and Vulgate (Jeromes Latin Bible, 390-405 A.D.) have "Ziza" (Ziza) in both verses, and one Hebrew manuscript has ziza in 1 Ch 23:10. We should then probably read ziza in both verses, i.e. "Ziza."
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SBD
a Gershonite Levite, second son of Shimei, ( 1 Chronicles 23:11 ) called ZINA in ver. ( 1 Chronicles 23:10 )
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| 細撒 |
ZIZA |
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ISBE
zi-za (ziza, probably a childish reduplicated abbreviation or a term of endearment (Curtis, Chron., 369, quoting Noldeke in EB, III 3294)):
(1) A Simeonite chief (1 Ch 4:37).
(2) A son of King Rehoboam, his mother being a daughter or grand-daughter of Absalom (2 Ch 11:20).
(3) A probable reading for ZIZAH (which see).
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SBD
(shining ). Son of Shiphi, a chief of the Simeonites in the reign of Hezekiah. ( 1 Chronicles 4:37 ) (B.C. about 725.) Son of Rehoboam by Maachah the granddaughter of Absalom. ( 2 Chronicles 11:20 ) (B.C. after 973.)
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| 細米拉 |
ZEMIRA |
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Easton
vine-dresser, a Benjamite; one of the sons of Becher (1 Chr. 7:8).
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SBD
(a song ), one of the sons of Becher the son of Benjamin. ( 1 Chronicles 7:8 ) (B.C. after 1706.)
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| 縛西 |
VOPHSI |
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ISBE
vof-si (wophci, meaning unknown): Father of Nahbi the Naphtalite spy (Nu 13:14); but the text is doubtful. The Septuagints Codex Vaticanus has Iabei; Codex Alexandrinus, Codex F, and Lucian Iabi.
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HDBN
fragrant; diminution
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SBD
(rich ), father of Nahbi, the Naphtalite spy. ( Numbers 13:14 ) (B.C. before 1490.)
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| 羅以 |
LOIS |
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ISBE
lo-is (Lois (2 Tim 1:5)): The grandmother of Timothy, and evidently the mother of Eunice, Timothys mother. The family lived at Lystra (Acts 16:1). It was on the occasion of Pauls first missionary journey (Acts 14) that Eunice and Timothy were converted to Christ, and it was, in all likelihood, on the same occasion that Lois also became a Christian. Paul speaks of the unfeigned faith that there was in Timothy, and he adds that this faith dwelt at the first in thy grandmother Lois, and thy mother Eunice. This is the only passage where Lois is mentioned; but by comparing 2 Tim 1:5 with 2 Tim 3:15 (the King James Version), where Paul refers to Timothys having "from a child known the holy scriptures," it would appear that Lois was associated with Eunice, both in a reverent faith in God and in the careful instruction in the Old Testament which was given to Timothy.
See EUNICE; TIMOTHY.
John Rutherfurd
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Easton
the maternal grandmother of Timothy. She is commended by Paul for her faith (2 Tim. 1:5).
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SBD
(agreeable ), the grandmother of Timothy, and doubtless the mother of his mother, Eunice. ( 2 Timothy 1:5 ) It seems likely that Lois had resided long at Lystra; and almost certain that from her, as well as from Eunice, Timothy obtained his intimate knowledge of the Jewish Scriptures. ( 2 Timothy 3:15 ) (A.D. before 64.)
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| 羅單 |
RODANIM |
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ISBE
rod-a-nim: The reading of Massoretic Text in 1 Ch 1:7 for the DODANIM (which see) of Gen 10:4, corresponding to the Rhodioi of the Septuagint in both passages. The Rodanim are generally identified as inhabitants of the island of RHODES (which see), well known to the ancient Phoenicians (Homers Iliad).
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| 羅坍 |
LOTAN |
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代表
創36:20 創36:21 創36:22 代上1:38 代上1:39
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ISBE
lo-tan (loTan): Son of Seir, a chief (the King James Version "duke") of Edom (Gen 36:20,22,29; 1 Ch 1:38 f).
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Easton
coverer, one of the sons of Seir, the Horite (Gen. 36:20, 29).
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SBD
(covering ), the eldest son of Seir the Horite. ( Genesis 36:20 Genesis 36:22 Genesis 36:29 ; 1 Chronicles 1:38 1 Chronicles 1:39 ) indicates this entry was also found in Easton's Bible Dictionary
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| 羅大 |
RHODA |
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ISBE
ro-da (Rhode, "rose"): A maid in the house of Mary the mother of John Mark. She came to answer when Peter knocked at Marys door after his miraculous release from prison. On recognizing his voice, she so forgot herself with joy that she neglected to open the door, but ran in to tell the others the glad news. They would not believe her, thinking she was mad; and when she persisted in her statement they said it must be his angel. The Jewish belief was that each man had a guardian angel assigned to him. Peter continued knocking, and was ultimately admitted (Acts 12:12 ff).
S. F. Hunter
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Easton
a rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (Acts 12:12-15).
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SBD
(rose ), the name of a maid who announced Peters arrival at the door of Marys house after his miraculous release from prison. ( Acts 12:13 ) (A.D. 44.)
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| 羅孚 |
RUFUS |
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ISBE
roo-fus (Rhouphos): The name is mentioned twice: (1) Simon of Cyrene, who was compelled to bear the cross of Jesus, is "the father of Alexander and Rufus" (Mk 15:21); (2) Paul sends greetings to Roman Christians, "Rufus the chosen in the Lord, and his mother and mine" (Rom 16:13). Rufus was well known among those for whom Mark primarily wrote his Gospel, and according to tradition this was the Christian community at Rome. There seems no reason to doubt, therefore, that the Rufus of Mark and the Rufus of Paul are the same person. The name, meaning "red," "reddish," was, however, one of the commonest of slave names; the identification of these two is therefore merely a conjecture. The Rufus whom Paul greets is "the chosen in the Lord," i.e. "that choice Christian" (Denhey). Since all Christians are "chosen," this title must express some distinction. The mother of Rufus had played the mothers part to Paul on some occasion of which we are ignorant, hence the phrase "his mother and mine" (compare Mk 10:30).
S. F. Hunter
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Easton
red, the son of Simon the Cyrenian (Mark 15:21), whom the Roman soldiers compelled to carry the cross on which our Lord was crucified. Probably it is the same person who is again mentioned in Rom. 16:13 as a disciple at Rome, whose mother also was a Christian held in esteem by the apostle. Mark mentions him along with his brother Alexander as persons well known to his readers (Mark 15:21).
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SBD
(red ) is mentioned in ( Mark 15:21 ) as a son of Simon the Cyrenian. ( Luke 23:26 ) (A.D. 29.) Again, in ( Romans 16:13 ) the apostle Paul salutes a Rufus whom he designates as "elect in the Lord." This Rufus was probably identical with the one to whom Mark refers.
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| 羅實 |
ROSH |
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Easton
(Ezek. 38:2, 3; 39:1) is rendered "chief" in the Authorized Version. It is left untranslated as a proper name in the Revised Version. Some have supposed that the Russians are here meant, as one of the three Scythian tribes of whom Magog was the prince. They invaded the land of Judah in the days of Josiah. Herodotus, the Greek historian, says: "For twenty-eight years the Scythians ruled over Asia, and things were turned upside down by their violence and contempt." (See BETHSHEAN
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SBD
(head ). In the genealogy of ( Genesis 46:21 ) Rosh is reckoned among the sons of Benjamin.
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| 羅幔提以謝 |
ROMAMTI-EZER |
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ISBE
ro-mam-ti-e-zer, ro-mam-ti-e-zer (romamti `ezer, "highest help"): Son of Heman, appointed chief of the 24th division of singers in Davids time (1 Ch 25:4,31).
See JOSHBEKASHAH.
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Easton
elevation of help, one of the sons of Heman, "the king's seer in the words of God, to lift up the horn." He was head of the "four-and-twentieth" course of singers (1 Chr. 25:4, 31).
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SBD
one of the fourteen sons of Heman. ( 1 Chronicles 25:4 1 Chronicles 25:31 ) (B.C. about 1014.)
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| 羅得 |
LOT |
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代表
創11:24 創13:27 創14:12 創19:16
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Easton
(Heb. goral, a "pebble"), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of the priestly offices of the temple service (1 Chr. 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement (Lev. 16:8). Matthias, who was "numbered with the eleven" (Acts 1:24-26), was chosen by lot. This word also denotes a portion or an inheritance (Josh. 15:1; Ps. 125:3; Isa. 17:4), and a destiny, as assigned by God (Ps. 16:5; Dan. 12:13). Lot, (Heb. lot), a covering; veil, the son of Haran, and nephew of Abraham (Gen. 11:27). On the death of his father, he was left in charge of his grandfather Terah (31), after whose death he accompanied his uncle Abraham into Canaan (12:5), thence into Egypt (10), and back again to Canaan (13:1). After this he separated from him and settled in Sodom (13:5-13). There his righteous soul was "vexed" from day to day (2 Pet. 2:7), and he had great cause to regret this act. Not many years after the separation he was taken captive by Chedorlaomer, and was rescued by Abraham (Gen. 14). At length, when the judgment of God descended on the guilty cities of the plain (Gen. 19:1-20), Lot was miraculously delivered. When fleeing from the doomed city his wife "looked back from behind him, and became a pillar of salt." There is to this day a peculiar crag at the south end of the Dead Sea, near Kumran, which the Arabs call Bint Sheik Lot, i.e., Lot's wife. It is "a tall, isolated needle of rock, which really does bear a curious resemblance to an Arab woman with a child upon her shoulder." From the words of warning in Luke 17:32, "Remember Lot's wife," it would seem as if she had gone back, or tarried so long behind in the desire to save some of her goods, that she became involved in the destruction which fell on the city, and became a stiffened corpse, fixed for a time in the saline incrustations. She became "a pillar of salt", i.e., as some think, of asphalt. (See SALT
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SBD
(veil or covering ), the son of Haran, and therefore the nephew of Abraham. ( Genesis 11:27 Genesis 11:31 ) (B.C. before 1926-1898.) His sisters were Milcah the wife of Nahor, and Iscah, by some identified with Sarah. haran died before the emigration of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was therefore born there. He removed with the rest of his kindred to Charran, and again subsequently with Abraham and Sarai to Canaan. ch. ( Genesis 12:4 Genesis 12:5 ) With them he took refuge in Egypt from a famine,a nd with them returned, first to the "south," ch. ( Genesis 13:1 ) and then to their original settlement between Bethel and Ai. vs. ( Genesis 13:3 Genesis 13:4 ) But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. Accordingly they separated, Lot choosing the fertile plain of the Jordan, and advancing as far as Sodom. ( Genesis 13:10-14 ) The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. ch. ( Genesis 13:14 ) The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom, ( Genesis 19:1 ) ... from which he was rescued by some angels on the day of its final overthrow. he fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. Where this place was situated is not known with certainty. [ZOAR] The end of Lots wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. It cannot be necessary to create the details of the story where none are given. On these points the record is silent. The value and the significance of the story to us are contained in the allusion of Christ. ( Luke 17:32 ) Later ages have not been satisfied so to leave the matter, but have insisted on identifying the "pillar" with some one of the fleeting forms which the perishable rock of the south end of the Dead Sea is constantly assuming in its process of decomposition and liquefaction. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon.
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| 羅波安 |
REHOBOAM |
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代表
王上14:31 代下11:2 代下11:3 代下11:4 代下11:5 代下11:6 代下11:7 代下11:8 代下11:9 代下11:10 代下11:11 代下11:12 代下11:13 代下11:14 代下11:15 代下11:16 代下11:17 王上11:29 王上11:30 王上11:31
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ISBE
re-ho-bo-am (rechabh`am, "the people is enlarged," or perhaps "Am is wide" Rhoboam; "Roboam," Mt 1:7 the King James Version):
1. The Disruption of the Kingdom
2. Underlying Causes of Disruption
3. Shemaiah Forbids Civil War
4. Rehoboams Prosperity
5. Shishaks Invasion
6. His Death
The son and successor of Solomon, the last king to claim the throne of old Israel and the first king of Judah after the division of the kingdom. He was born circa 978 BC. His mother was Naamah, an Ammonitess. The account of his reign is contained in 1 Ki 14:21-31; 2 Ch 10 through 12. The incidents leading to the disruption of the kingdom are told in 1 Ki 11:43 through 12:24; 2 Ch 9:31 through 11:4.
1. The Disruption of the Kingdom:
Rehoboam was 41 years old (2 Ch 12:13) when he began to reign Septuagint 1 Ki 12:24a says 16 years). He ascended the throne at Jerusalem immediately upon his fathers death with apparently no opposition. North Israel, however, was dissatisfied, and the people demanded that the king meet them in popular assembly at Shechem, the leading city of Northern Israel. True, Israel was no longer, if ever, an elective monarchy. Nevertheless, the people claimed a constitutional privilege, based perhaps on the transaction of Samuel in the election of Saul (1 Sam 10:25), to be a party to the conditions under which they would serve a new king and he become their ruler: David, in making Solomon his successor, had ignored this wise provision, and the people, having lost such a privilege by default, naturally deemed their negligence the cause of Solomons burdensome taxes and forced labor. Consequently, they would be more jealous of their rights for the future, and Rehoboam accordingly would have to accede to their demand. Having come together at Shechem, the people agreed to accept Rehoboam as their king on condition that he would lighten the grievous service and burdensome taxes of his father. Rehoboam asked for three days time in which to consider the request. Against the advice of men of riper judgment, who assured him that he might win the people by becoming their servant, he chose the counsel of the younger men, who were of his own age, to rule by sternness rather than by kindness, and returned the people a rough answer, saying: "My father made your yoke heavy, but I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions" (1 Ki 12:14). Rehoboam, however, misjudged the temper of the people, as well as his own ability. The people, led by Jeroboam, a leader more able than himself, were ready for rebellion, and so force lost the day where kindness might have won. The threat of the king was met by the Marseillaise of the people: "What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David" (1 Ki 12:16). Thus the ten tribes dethroned Rehoboam, and elected Jeroboam, their champion and spokesman, their king (see JEROBOAM). Rehoboam, believing in his ability to carry out his threat (1 Ki 12:14), sent Adoram, his taskmaster, who no doubt had quelled other disturbances, to subdue the populace, which, insulted by indignities and enraged by Rehoboams renewed insolence, stoned his messenger to death. Realizing, for the first time, the seriousness of the revolt, Rehoboam fled ignominiously back to Jerusalem, king only of Judah and of the adjacent territory of the tribe of Benjamin. The mistake of Rehoboam, was the common mistake of despots. He presumed too much on privilege not earned by service, and on power for which he was not willing to render adequate compensation.
2. Underlying Causes of Disruption:
It is a mistake, however, to see in the disruption the shattering of a kingdom that had long been a harmonious whole. From the earliest times the confederation of tribes was imperfectly cemented. They seldom united against their common foe. No mention is made of Judah in the list of tribes who fought with Deborah against Sisera. A chain of cities held by the Canaanites, stretching across the country from East to West, kept the North and the South apart. Different physical characteristics produced different types of life in the two sections. Old jealousies repeatedly fanned into new flame intensified the divisions due to natural and artificial causes. David labored hard to break down the old antagonisms, but even in his reign Israel rebelled twice. Northern Israel had produced many of the strongest leaders of the nation, and it was not easy for them to submit to a ruler from the Judean dynasty. Solomon, following Davids policy of unification, drew the tribes closely together through the centralization of worship at Jerusalem and through the general splendor of his reign, but he, more than any other, finally widened the gulf between the North and the South, through his unjust discriminations, his heavy taxes, his forced labor and the general extravagances of his reign. The religion of Yahweh was the only bond capable of holding the nation together. The apostasy of Solomon severed this bond. The prophets, with their profound knowledge of religious and political values, saw less danger to the true worship of Yahweh in a divided kingdom than in a united nation ruled over by Rehoboam, who had neither political sagacity nor an adequate conception of the greatness of the religion of Yahweh. Accordingly, Ahijah openly encouraged the revolution, while Shemaiah gave it passive support.
3. Shemaiah Forbids Civil War:
Immediately upon his return to Jerusalem, Rehoboam collected a large army of 180,000 men (reduced to 120,000 in the Septuagints Codex Vaticanus), for the purpose of making war against Israel. The expedition, however, was forbidden by Shemaiah the prophet on the ground that they should not fight against their brethren, and that the division of the kingdom was from God. Notwithstanding the prohibition, we are informed that "there was war between Rehoboam and Jeroboam continually" (1 Ki 14:30; 2 Ch 12:15).
4. Rehoboams Prosperity:
Rehoboam next occupied himself in strengthening the territory which still remained to him by fortifying a number of cities (2 Ch 11:5-12). These cities were on the roads to Egypt, or on the western hills of the Judean Shephelah, and were doubtless fortifled as a protection against Egypt. According to 2 Ch 11:13-17, Rehoboams prosperity was augmented by an immigration of priests and Levites from Israel, who came to Jerusalem because of their opposition to the idolatrous worship instituted by Jeroboam. All who were loyal to Yahweh in the Northern Kingdom are represented as following the example of the priests and Levites in going to Jerusalem, not simply to sacrifice, but to reside there permanently, thus strengthening Rehoboams kingdom. In view of the fact that Rehoboam added to the innovations of his father, erected pillars of Baal in Jerusalem long before they were common in Northern Israel, and that he permitted other heathen abominations and immoralities, it seems that the true worship of Yahweh received little encouragement from the king himself. As a further evidence of his prosperity, Chronicles gives an account of Rehoboams family. Evidently he was of luxurious habit and followed his father in the possession of a considerable harem (2 Ch 11:18-23). He is said to have had 18 wives and 60 concubines, (2 Ch 11:21; the Septuagints Codex Vaticanus and Josephus, Ant, VIII, x, 1 give "30 concubines").
5. Shishaks Invasion:
One of the direct results of the disruption of the kingdom was the invasion of Israel by Shishak, king of Egypt, in the 5th year of Rehoboam. Shishak is Sheshonk. I, the first king of the XXIId or Bubastite Dynasty. He is the same ruler who granted hospitality to Jeroboam when he was obliged to flee from Solomon (1 Ki 11:40). The Septuagint (1 Ki 12:24e) informs us that Jeroboam married Ano, the sister of Shishaks wife, thus becoming brother-in-law to the king of Egypt. It is therefore easy to suppose that Jeroboam, finding himself in straits in holding his own against his rival, Rehoboam, called in the aid of his former protector. The results of this invasion, however, are inscribed on the temple at Karnak in Upper Egypt, where a list of some 180 (Curtis, "Chronicles," ICC) towns captured by Shishak is given. These belong to Northern Israel as well as Judah, showing that Shishak exacted tribute there as well as in Judah, which seems scarcely reconcilable with the view that he invaded Israel as Jeroboams ally. However, the king of Israel, imploring the aid of Shishak against his rival, thereby made himself vassal to Egypt. This would suffice to make his towns figure at Karnak among the cities subjected in the course of the campaign. The Chronicler saw in Shishak an instrument in the hand of God for the punishment of R. and the people for the national apostasy. According to 2 Ch 12:3, Shishak had a force of 1,200 chariots and 60,000 horsemen to which Josephus adds 400,000 foot-soldiers, composed of Lubim, Sukkum and Ethiopians. No resistance appears to have been offered to the advance of the invading army. Not even Jerusalem seems to have stood a siege. The palace and the temple were robbed of all their treasures, including the shields of gold which Solomon had made. For these Rehoboam later substituted shields of brass (2 Ch 12:9,10).
6. His Death:
Rehoboam died at the age of fifty-eight, after having reigned in Jerusalem for 17 years. His son Abijah became his successor. He was buried in Jerusalem. Josephus says that in disposition he was a proud and foolish man, and that he "despised the worship of God, till the people themselves imitated his wicked actions" (Ant., VIII, x, 2).
S. K. Mosiman
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Easton
he enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah "the Ammonitess," some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon's reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (1 Kings 12:4). After three days, having consulted with a younger generation of courtiers that had grown up around him, instead of following the advice of elders, he answered the people haughtily (6-15). "The king hearkened not unto the people; for the cause was from the Lord" (comp. 11:31). This brought matters speedily to a crisis. The terrible cry was heard (comp. 2 Sam. 20:1): "What portion have we in David? Neither have we inheritance in the son of Jesse: To your tents, O Israel: Now see to thine own house, David" (1 Kings 12:16). And now at once the kingdom was rent in twain. Rehoboam was appalled, and tried concessions, but it was too late (18). The tribe of Judah, Rehoboam's own tribe, alone remained faithful to him. Benjamin was reckoned along with Judah, and these two tribes formed the southern kingdom, with Jerusalem as its capital; while the northern ten tribes formed themselves into a separate kingdom, choosing Jeroboam as their king. Rehoboam tried to win back the revolted ten tribes by making war against them, but he was prevented by the prophet Shemaiah (21-24; 2 Chr. 11:1-4) from fulfilling his purpose. (See JEROBOAM
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HDBN
who sets the people at liberty
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SBD
(enlarger of the people ), son of Solomon by the Ammonite princess Naamah, ( 1 Kings 14:21 1 Kings 14:31 ) and his successor. ( 1 Kings 11:43 ) Rehoboam selected Shechem as the place of his coronation (B.C. 975), probably as an act of concession to the Ephraimites. The people demanded a remission of the severe burdens imposed by Solomon, and Rehoboam, rejecting the advice of his fathers counsellors, followed that of his young courtiers, and returned an insulting answer, which led to an open rebellion among the tribes, and he was compelled to fly to Jerusalem, Judah and Benjamin alone remaining true to him. Jeroboam was made king of the northern tribes. [JEROBOAM] An expedition to reconquer Israel was forbidden by the prophet Shemaiah, ( 1 Kings 12:21 ) still during Rehoboams lifetime peaceful relations between Israel and Judah were never restored. ( 2 Chronicles 12:15 ; 1 Kings 14:30 ) In the fifth year of Rehoboams reign the country was invaded by a host of Egyptians and other African nations under Shishak. Jerusalem itself was taken and Rehoboam had to purchase an ignominious peace by delivering up the treasures with which Solomon had adorned the temple and palace. The rest of Rehoboams life was unmarked by any events of importance. He died B.C. 958, after a reign of 17 years, having ascended the throne B.C. 975, at the age of 41. ( 1 Kings 14:21 ; 2 Chronicles 12:13 ) He had 18 wives, 60 concubines, 28 sons and 60 daughters.
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| 羅路哈瑪 |
LO-RUHAMAH |
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ISBE
lo-roo-ha-ma, lo-roo-ha-ma.
See LO-AMMI.
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Easton
not pitied, the name of the prophet Hosea's first daughter, a type of Jehovah's temporary rejection of his people (Hos. 1:6; 2:23).
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HDBN
not having obtained mercy; not pitied
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SBD
(the uncompassionated ), the name of the daughter of Hosea the prophet, given to denote the utterly ruined condition of the kingdom of Israel. ( Hosea 1:6 )
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| 羅迦 |
ROHGAH |
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ISBE
ro-ga (Kethibh rohaghah, Qere rohgah): A name in the genealogy of Asher (1 Ch 7:34).
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HDBN
filled or drunk with talk
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SBD
(clamor ), an Asherite, of the sons of Shamer. ( 1 Chronicles 7:34 ) (B.C. about 1490.)
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ISBE - 國際標準聖經百科全書 (International Standard Bible Encyclopedia)
Easton - Easton's Bible Dictionary
HBND - Hitchcock's Bible Names Dictionary
SBD - Smith's Bible Dictionary
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NIV
靈修
新聞
貼圖
為教會
