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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 |
| 羅阿米 |
LO-AMMI |
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ISBE
lo-am-i (lo-`ammi, "not my people"): The 2nd son and 3rd child of Gomer bath-Diblaim, wife of the prophet Hosea (Hos 1:9). An earlier child, a daughter, had been named Lo-ruhamah (lo-ruchamah, "uncompassionated"). The names, like those given by Isaiah to his children, are symbolic, and set forth Hoseas conviction that Israel has, through sin, forfeited Yahwehs compassion, and can no longer claim His protection. Of the bearers of these names nothing further is known; but their symbolism is alluded to in Hos 2:1,23. This latter passage is quoted by Paul (Rom 9:25 f).
See HOSEA; JEZREEL.
John A. Lees
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Easton
not my people, a symbolical name given by God's command to Hosea's second son in token of Jehovah's rejection of his people (Hos. 1:9, 10), his treatment of them as a foreign people. This Hebrew word is rendered by "not my people" in ver. 10; 2:23.
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SBD
(not my people ), the figurative name given by the prophet Hosea to his second son by Gomer the daughter of Diblaim, ( Hosea 1:9 ) to denote the rejection of the kingdom of Israel by Jehovah. Its significance is explained in vs. 9,10
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URBANE |
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ISBE
ur-ban, -ban.
See URBANUS.
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SBD
or Urba-ne (of the city; polite ), the Greek form of the Latin Urbanus, as it is given in the Revised Version. He was a Christian disciple who is in the long list of those whom St. Paul salutes in writing to Rome. ( Romans 16:9 ) (A.D. 55.)
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| 耶何耶大 |
JEHOIADA |
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代表
撒下8:18 撒下20:23 撒下23:20 撒下23:22 王上1:8 代上27:34 王下11:1 王下12:16 代下22:10 代下24:14 耶29:26 尼3:6 尼12:10 尼12:11
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ISBE
je-hoi-a-da (yehoyadha`, "Yahweh knows"; Iodae):
(1) Father of Benaiah, the captain of Davids body-guard (2 Sam 8:18; 20:23; 23:20,22; 1 Ki 1:8, etc.). Jehoiada was "the son of a valiant man of Kabzeel" (2 Sam 23:20), but commentators read with Septuagint and Ewald, "Benaiah (the son of Jehoiada) a man of valor." Kabzeel was a town belonging to Judah on the border of Edom in the South (Josh 15:21). In 1 Ch 27:5, we read "Benaiah, the son of Jehoiada the priest, chief," the Revised Version (British and American), but the Revised Version margin has "chief minister" wrongly. Yet Jehoiada is nowhere else called a priest or even a Levite, though in 1 Ch 12:27 (Hebrew, verse 28) a Jehoiada is mentioned as a military "leader of the house of Aaron," who came to David to Hebron with other members of the house of Levi. In 1 Ch 27:34 there is named among Davids counselors, "Jehoiada the son. of Benaiah," where some commentators would read with two manuscripts, "Benaiah, the son of Jehoiada" though Curtis, Critical and Exegetical Commentary on the Books of Chronicles, 295, keeps the Massoretic Text.
(2) Priest in the reigns of Ahaziah, Queen Athaliah, and Jehoash (Joash) of Judah (2 Ki 11:4-12:16 (Hebrew 17) = 2 Ch 23:1 through 24:14; 2 Ch 22:11; 24:14-16,17-20,22,25). In 2 Ki 12:10 (Hebrew, verse 11) he is called "high priest," and is the first to be given that title, but as the priest lived in the temple, there is no meaning in saying that he "came up," so commentators omit the words, "and the chief priest." According to 2 Ch 22:11, he had married Jehoshabeath (= Jehosheba), the daughter of the king, i.e. Jehoram.
1. Jehoiada and the Revolt against Athaliah:
(a) The account in 2 Ch 23:1-21 differs in many respects from that in 2 Ki 11:4-20, but even the latter has its problems, and Stade (ZATW, 1885, 280 ff) pointed out two sources in it. This view is accepted by many. A reader is struck at once by the double reference to the death of Athaliah (2 Ki 11:16,20), and the construction of the Hebrew for "making a covenant" is different in 2 Ki 11:4 from that in 11:17. Stade holds that there is one narrative in 11:4-12,18b-20 and another in 11:13-18a.
In the first, Jehoiada makes an agreement with the captains of the foreign body-guard, and arranges that both the incoming and outgoing temple-guard shall be kept in the temple at the time when the guard should be changed on the Sabbath, and also that th e young prince, Jehoash, who had been kept in hiding, shall be proclaimed. The captains do this, and the prince is crowned and proclaimed (2 Ki 11:4-12). Then officers are set up in the temple, and Jehoash is taken to the royal palace and enthroned. The revolt proves popular with the people of Jerusalem and those of the district, and Athaliah is slain in the palace.
But there are difficulties in this narrative, though the above gives the trend of events; 2 Ki 11:5 refers to a third of the guard who "came in on the sabbath," and 11:7 to two companies who "go forth on the sabbath"; the Hebrew is, "they that enter the sabbath" and "they that go out of the sabbath." 2 Ki 11:9 makes clear the connection between 11:5 and 7. But 11:6 introduces a difficulty: it seems to denote a division of those who "enter" into three divisions, i.e. the two in 11:6 and one in 11:5. If 11:6 be omitted, as is proposed by many, this difficulty vanishes. But there still remains the question of the change of guards. Commentators say that "they who enter the sabbath" are those who leave the temple and enter their quarters at the beginning of the Sabbath, presumably, while "those who go out" are those who leave their quarters to mount guard. This is not impossible as an explanation of the Hebrew. It is further believed that the guard at the temple on the Sabbath was double that on other days. The other explanation, held by older commentators is that on the Sabbath the guard was only half its usual size; this gives another meaning to the Hebrew phrases. On the other hand, it may be held that the revolt took place at the close of the Sabbath, and that the double-sized guard was kept by Jehoiada even after the usual-sized one had come to take their place. It should be added that Wellhausen proposed to read (tse`adhoth), "armlets" (compare Isa 3:19), for (`edhuth), "testimony," in 2 Ki 11:12; and in 11:19 the words "and all the people of the land" are held to be an addition.
(b) The 2nd narrative (2 Ki 11:13-18a) begins suddenly. Presumably, its earlier part was identical with the earlier part of the 1st narrative, unless 2 Ki 11:6 was a part originally of this 2nd account. Athaliah hears the noise of the people (11:13, where "the guard" is a gloss and so to be omitted), and comes to the temple, where she witnesses the revolt and cries, "Treason! treason!" Jehoiada orders her to be put forth (omit "between the ranks" in 11:15), so that she should not be slain in the temple, and she is murdered at one of the palace entrances (11:16, where the Revised Version (British and American), following Septuagint of 2 Ch 23:15, translates the first sentence wrongly: it should be "So they laid hands on her"). Jehoiada then makes the king and the people enter into a solemn covenant to be Yahwehs people, and the result is the destruction of the temple of Baal, and the death of Mattan, its priest (1 Ki 11:17,18a). This 2nd narrative gives a religious significance to the revolt, but it is incomplete. The other narrative presents a very natural course of events, for it was absolutely necessary for Jehoiada to secure the allegiance of the royal foreign body-guard.
(c) The account in 2 Ch 23:1-21, though following that of 2 Ki in the main, differs from it considerably. The guard is here composed of Levites; it does not mention the foreign body-guard, and relates how the revolt was planned with the Levites of the cities of Judah--a method which would have become known to Athaliah and for which she would have made preparations, no doubt. Ch makes it a wholly religious movement, while 2 Kings gives two points of view. The value of the Chroniclers account depends largely on ones estimate of the Books of Chronicles and ones views as to the development of the Jewish priestly system. A. Van Hoonacker, Lesacerdoce levitique dans la loi et dans lhistoire des Hebreux, 93-100, defends the account in 2 Chronicles.
2. Jehoiada and the Restoration of the Temple:
The part which Jehoiada played in the restoration of the temple buildings is described in 2 Ki 11:21 through 12:16 (Hebrew 12:1-17) parallel 2 Ch 24:1-14. Here again the narratives of 2 Ki and 2 Ch differ to a large extent.
(a) According to 2 Kings, (i) the priests are commanded by Jehoash to devote the dues or free-will offerings of the people to repairing the breaches in the temple. They fail to do so, and (ii) Jehoiada is summoned by the king and rebuked. Then (iii) a new regulation is put into force: the offerings, except the guilt offerings and sin offerings, are no longer to be given to the priests, but to be put into a chest provided in the temple for the purpose. (iv) The money got in this way is devoted to repairing the temple, but (v) none of it is used to provide temple vessels.
(b) Chronicles, on the other hand, (i) relates that the priests and Levites are commanded to go through Judah to collect the necessary money. They "hastened it not." Then (ii) Jehoiada is summoned to account for this disobedience, and (iii) a chest is put outside the temple to receive the tax commanded by Moses. (iv) This the people pay willingly, and the temple is repaired. There is such a surplus that (v) there is money also to provide vessels for the temple.
It is at least questionable whether the additions in 2 Chronicles are trustworthy; the contradictions against 2 Kings are clear, and the latter gives the more likely narrative, although Van Hoonackcr (op. cit., 10114) defends the former.
According to 2 Ch 24:15, Jehoiada lived to be 130 years old, and was buried among the kings--a unique distinction.
(3) The King James Version in Neh 3:6 = JOIADA (which see).
(4) There is a Jehoiada, the priest mentioned in Jer 29:26, in whose stead Zephaniah was declared priest by Shemaiah in a letter.
Giesebrecht takes him to be the same as the priest of Athaliahs time (see (2) above), but Duhm says that nothing is known of him. In any case, Zephaniah could not have been the direct successor of the well-known Jehoiada, and so the reference can scarcely be to him if it is to have any meaning.
David Francis Roberts
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Easton
Jehovah-known. (1.) The father of Benaiah, who was one of David's chief warriors (2 Sam. 8:18; 20:23). (2.) The high priest at the time of Athaliah's usurpation of the throne of Judah. He married Jehosheba, or Jehoshabeath, the daughter of king Jehoram (2 Chr. 22:11), and took an active part along with his wife in the preservation and training of Jehoash when Athaliah slew all the royal family of Judah. The plans he adopted in replacing Jehoash on the throne of his ancestors are described in 2 Kings 11:2; 12:2; 2 Chr. 22:11; 23:24. He was among the foremost of the benefactors of the kingdom, and at his death was buried in the city of David among the kings of Judah (2 Chr. 24:15, 16). He is said to have been one hundred and thirty years old.
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HDBN
knowledge of the Lord
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| 耶何阿達 |
JEHOADAH |
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HDBN
passing over; testimony of the Lord
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SBD
(whom Jehovah adorns ), one of the descendants of Saul. ( 1 Chronicles 8:36 )
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| 耶何雅立 |
JEHOIARIB |
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代表
代上24:7 尼12:6 尼12:7 拉8:16
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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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| 耶利 |
JEHIEL |
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代表
代上9:35 代上11:44 代上15:18 代上15:21 代上16:5 代下20:14 代下26:11 代下35:9 拉10:43 拉10:26
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Easton
God's living one. (1.) The father of Gibeon (1 Chr. 9:35). (2.) One of David's guard (1 Chr. 11:44). (3.) One of the Levites "of the second degree," appointed to conduct the music on the occasion of the ark's being removed to Jerusalem (1 Chr. 15:18, 20). (4.) A Hachmonite, a tutor in the family of David toward the close of his reign (1 Chr. 27:32). (5.) The second of Jehoshaphat's six sons (2 Chr. 21:2). (6.) One of the Levites of the family of Heman who assisted Hezekiah in his work of reformation (2 Chr. 29:14). (7.) A "prince" and "ruler of the house of God" who contributed liberally to the renewal of the temple sacrifices under Josiah (2 Chr. 35:8). (8.) The father of Obadiah (Ezra 8:9). (9.) One of the "sons" of Elam (Ezra 10:26). (10.) Ezra 10:21.
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SBD
(God lives ). One of the Levites appointed by David to assist in the service of the house of God. ( 1 Chronicles 15:18 1 Chronicles 15:20 ; 16:5 ) One of the sons of Jehoshaphat king of Judah, put to death by his brother Jehoram. ( 2 Chronicles 21:2 2 Chronicles 21:4 ) (B.C. 887.) One of the rulers of the house of God at the time of the reforms of Josiah. ( 2 Chronicles 35:8 ) (B.C. 623.) A Gershonite Levite, ( 1 Chronicles 23:8 ) who had charge of the treasures. ch. ( 1 Chronicles 28:8 ) A son of Hachmoni named in the list of Davids officers, ( 1 Chronicles 27:32 ) as "with the kings sons," whatever that may mean. A Levite who took part in the restorations of King Hezekiah. ( 2 Chronicles 29:14 ) (B.C. 726.) Another Levite at the same period. ( 2 Chronicles 31:13 ) Father of Obadiah, of the Bene-Joab. ( Ezra 8:9 ) (B.C. before 459.) One of the Bene-Elam, father of Shechaniah. ( Ezra 10:2 ) A member of the same family, who himself had to part with his wife. ( Ezra 10:26 ) A priest, one of the Bene-Harim, who also had to put away his foreign wife. ( Ezra 10:21 ) (B.C. 459.)
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| 耶利拜 |
JERIBAI |
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ISBE
jer-i-bi, jer-i-ba-i (yeribhay, meaning uncertain): One of Davids mighty men of the armies (1 Ch 11:46); one of the names not found in the list in 2 Sam 23:24-29a.
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| 耶利摩 |
JERIMOTH |
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代表
代上7:7 代上7:8 代上8:14 代上12:5 代上23:23 代上24:30 代上25:4 代上25:22 代上27:19 代下11:18 代下31:13 拉10:26 拉10:27 拉10:29 代上8:14 代下31:13 拉10:26 代下10:27 代下10:29
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ISBE
jer-i-moth (see JEREMOTH, (c)):
(1) A Benjamite (1 Ch 7:7).
(2) A Benjamite who joined David at Ziklag, or perhaps a Judean (1 Ch 12:5 (Hebrew 6)).
(3) In 1 Ch 24:30 = JEREMOTH, (4) (which see).
(4) A Levite musician in Davids time (1 Ch 25:4).
(5) Son of David and father of Mahalath, Rehoboams wife (2 Ch 11:18). He is not mentioned (2 Sam 3:2-5; 5:14-16; 1 Ch 3:1-9; 14:4-7) among the sons of Davids wives, so Curtis (Ch, 369) thinks that he was either the son of a concubine, or possibly the name is a corruption of "Ithream" (yithre`am, 1 Ch 3:3).
(6) A Levite overseer in Hezekiahs time (2 Ch 31:13).
David Francis Roberts
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Easton
heights. (1.) One of the sons of Bela (1 Chr. 7:7). (2.) 1 Chr. 24:30, a Merarite Levite. (3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:5). (4.) A Levitical musician under Heman his father (1 Chr. 25:4). (5.) 1 Chr. 27:19, ruler of Naphtali. (6.) One of David's sons (2 Chr. 11:18). (7.) A Levite, one of the overseers of the temple offerings (2 Chr. 31:13) in the reign of Hezekiah.
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HDBN
he that fears or rejects death
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SBD
(heights ). Son or descendant of Bela. ( 1 Chronicles 7:7 ) He is perhaps the same as who joined David at Ziklag. ( 1 Chronicles 12:5 ) (B.C. 1055.) A son of Beecher, ( 1 Chronicles 7:8 ) and head of a Benjamite house. Son of Mushi, the son of Merari. ( 1 Chronicles 24:30 ) Son of Heman, head of fifteenth ward of musicians. ( 1 Chronicles 25:4 1 Chronicles 25:22 ) (B.C. 1014.) Son of Zariel, ruler of the tribe of Naphtali in the reign of David. ( 1 Chronicles 27:19 ) Son of King David, whose daughter Mahalath was one of the wives of Rehoboam, her cousin Abihail being the other. ( 2 Chronicles 11:18 ) (B.C. before 1014.) A Levite in the reign of Hezekiah. ( 2 Chronicles 31:13 ) (B.C. 726.)
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| 耶利末 |
JEREMOTH |
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ISBE
jer-e-moth ((a) yeremoth and (b) yeremowth, (c) yerimowth, meaning unknown): Of the following (1) has form (b), (5) the form (c), the rest (a).
(1) In 1 Ch 7:8 (the King James Version "Jerimoth"), and
(2) In 1 Ch 8:14, Benjamites. Compare JEROHAM, (2).
(3) In 1 Ch 23:23, and (4) in 1 Ch 25:22 = "Jerimoth," 24:30; heads of Levitical houses.
(5) A Naphtalite, one of Davids tribal princes (1 Ch 27:19); the King James Version "Jerimoth."
(6) (7) (8) Men who had married foreign wives. In Ezr 10:26 (="Hieremoth," 1 Esdras 9:27); Ezr 10:27 (="Jarimoth," 1 Esdras 9:28); Ezr 10:29 (="Hieremoth," 1 Esdras 9:30); the Qere of the last is weramoth, "and Ramoth"; so the Revised Version margin, the King James Version.
David Francis Roberts
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HDBN
eminences; one that fears death
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SBD
(heights ). A Benjamite chief, a son of the house of Beriah of Elpaal. ( 1 Chronicles 8:14 ) comp. 1Chr 8:12-18 (B.C. about 588.) A merarite levite, son of Mushi. ( 1 Chronicles 23:23 ) Son of Heman; head of the thirteenth course of musicians in the divine service. ( 1 Chronicles 25:22 ) (B.C. 1014.) One of the sons of Elam, and, One of the sons of Zattu, who had taken strange wives. ( Ezra 10:26 Ezra 10:27 ) (B.C. 459.) The name which appears in the same list as "and RAMOTH," ver. 29.
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| 耶利米 |
JEREMIAH |
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代表
代上12:4 代上12:10 代上12:13 代上5:24 耶1:1 王下23:30 王下23:31 耶35:3 尼12:1 尼12:7 尼10:2
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Easton
raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10). (2.) A Gadite warrior (1 Chr. 12:13). (3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4). (4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24). (5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah. (6.) One of the "greater prophets" of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah (B.C. 628). He left his native place, and went to reside in Jerusalem, where he greatly assisted Josiah in his work of reformation (2 Kings 23:1-25). The death of this pious king was bewailed by the prophet as a national calamity (2 Chr. 35:25). During the three years of the reign of Jehoahaz we find no reference to Jeremiah, but in the beginning of the reign of Jehoiakim the enmity of the people against him broke out in bitter persecution, and he was placed apparently under restraint (Jer. 36:5). In the fourth year of Jehoiakim he was commanded to write the predictions given to him, and to read them to the people on the fast-day. This was done by Baruch his servant in his stead, and produced much public excitement. The roll was read to the king. In his recklessness he seized the roll, and cut it to pieces, and cast it into the fire, and ordered both Baruch and Jeremiah to be apprehended. Jeremiah procured another roll, and wrote in it the words of the roll the king had destroyed, and "many like words" besides (Jer. 36:32). He remained in Jerusalem, uttering from time to time his words of warning, but without effect. He was there when Nebuchadnezzar besieged the city (Jer. 37:4, 5), B.C. 589. The rumour of the approach of the Egyptians to aid the Jews in this crisis induced the Chaldeans to withdraw and return to their own land. This, however, was only for a time. The prophet, in answer to his prayer, received a message from God announcing that the Chaldeans would come again and take the city, and burn it with fire (37:7, 8). The princes, in their anger at such a message by Jeremiah, cast him into prison (37:15-38:13). He was still in confinement when the city was taken (B.C. 588). The Chaldeans released him, and showed him great kindness, allowing him to choose the place of his residence. He accordingly went to Mizpah with Gedaliah, who had been made governor of Judea. Johanan succeeded Gedaliah, and refusing to listen to Jeremiah's counsels, went down into Egypt, taking Jeremiah and Baruch with him (Jer. 43:6). There probably the prophet spent the remainder of his life, in vain seeking still to turn the people to the Lord, from whom they had so long revolted (44). He lived till the reign of Evil-Merodach, son of Nebuchadnezzar, and must have been about ninety years of age at his death. We have no authentic record of his death. He may have died at Tahpanhes, or, according to a tradition, may have gone to Babylon with the army of Nebuchadnezzar; but of this there is nothing certain.
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HDBN
exaltation of the Lord
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SBD
(whom Jehovah has appointed ) was "the son of Hilkiah of the priests that were in Anathoth." ( Jeremiah 1:1 ) History. --He was called very young (B.C. 626) to the prophetic office, and prophesied forty-two years; but we have hardly any mention of him during the eighteen years between his call and Josiahs death, or during the short reign of Jehoahaz. During the reigns of Jehoiakim and Jehoiachin, B.C. 607-598, he opposed the Egyptian party, then dominant in Jerusalem, and maintained that they only way of safety lay in accepting the supremacy of the Chaldeans. He was accordingly accused of treachery, and men claiming to be prophets had the "word of Jehovah" to set against his. ( Jeremiah 14:13 ; 23:7 ) As the danger from the Chaldeans became more threatening, the persecution against Jeremiah grew hotter. ch. 18. The people sought his life; then follows the scene in ( Jeremiah 19:10-13 ) he was set, however, "as a fenced brazen wall," ch. ( Jeremiah 15:20 ) and went on with his work, reproving king and nobles and people. The danger which Jeremiah had so long foretold at last came near. First Jehoiakim, and afterwards his successor Jehoiachin, were carried into exile, 2Kin 24; but Zedekiah, B.C. 597-586, who was appointed by Nebuchadnezzar, was more friendly to the prophet, though powerless to help him. The approach of an Egyptian army, and the consequent departure of the Chaldeans, made the position of Jeremiah full of danger, and he sought to effect his escape from the city; but he was seized and finally thrown into a prison-pit to die, but was rescued. On the return of the Chaldean army he showed his faith in Gods promises, and sought to encourage the people by purchasing the field at Anathoth which his kinsman Hanameel wished to get rid of. ( Jeremiah 32:6-9 ) At last the blow came. The city was taken, the temple burnt. The king and his princes shared the fate of Jehoiachin. The prophet gave utterance to his sorrow in the Lamentations. After the capture of Jerusalem, B.C. 586, by the Chaldeans, we find Jeremiah receiving better treatment; but after the death of Gedaliah, the people, disregarding his warnings, took refuge in Egypt, carrying the prophet with them. In captivity his words were sharper and stronger than ever. He did not shrink, even there, from speaking of the Chaldean king once more as "the servant of Jehovah." ( Jeremiah 43:10 ) After this all is uncertain, but he probably died in Egypt. Character. --Canon Cook says of Jeremiah, "His character is most interesting. We find him sensitive to a most painful degree, timid, shy, hopeless, desponding, constantly complaining and dissatisfied with the course of events, but never flinching from duty...Timid in resolve, he was unflinching in execution; as fearless when he had to face the whole world as he was dispirited and prone to murmuring when alone with God. Judged by his own estimate of himself, he was feeble, and his mission a failure; really, in the hour of action and when duty called him, he was in very truth a defenced city, and an iron pillar, and brazen walls against the whole land. ch. ( Jeremiah 1:18 ) he was a noble example of the triumph of the moral over the physical nature." (It is not strange that he was desponding when we consider his circumstances. He saw the nation going straight to irremediable ruin, and turning a deaf ear to all warnings. "A reign of terror had commenced (in the preceding reign), during which not only the prophets but all who were distinguished for religion and virtue were cruelly murdered." "The nation tried to extirpate the religion of Jehovah;" "Idolatry was openly established," "and such was the universal dishonesty that no man trusted another, and society was utterly disorganized." How could one who saw the nation about to reap the awful harvest they had been sowing, and yet had a vision of what they might have been and might yet be, help indulging in "Lamentations"? --ED.)
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| 耶利買 |
JEREMAI |
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ISBE
jer-e-mi, jer-e-ma-i (yeremay, meaning unknown): One of those who had married foreign wives (Ezr 10:33).
See JEREMIAS (1 Esdras 9:34).
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HDBN
my height; throwing forth waters
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| 耶利雅 |
JERIAH |
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代表
代上23:19 代上24:23 代上26:31
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ISBE
je-ri-a (yeriyahu, "founded of Yahweh"): In 1 Ch 23:19; 24:23 = "Jerijah" (yeriyah), 26:31, head of a Levitical house: called chief of the Hebronites in 24:23 (compare 24:30).
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SBD
a Kohathite Levite, chief of the great house of Hebron when David organized the service. ( 1 Chronicles 23:19 ; 24:23 ) B.C. 1014. The same man is mentioned again as JERIJAH. ( 1 Chronicles 26:31 )
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| 耶加米 |
JECAMIAH |
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ISBE
jek-a-mi-a: the King James Version for JEKAMIAH (which see).
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SBD
(whom Jehovah gathers ), one of seven who were introduced into the royal line, on the failure of it in the person of Jehoiachin. ( 1 Chronicles 3:18 )
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| 耶加米雅 |
JEKAMIAH |
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ISBE
jek-am-mi-a (yeqamyah, "may Yahweh establish"):
(1) A Judahite, son of Shallum (1 Ch 2:41).
(2) A son of King Jeconiah (Jehoiachin); in the King James Version "Jecamiah" (1 Ch 3:18).
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SBD
(whom Jehovah gathers ), son of Shallum, in the line of Ahlai. ( 1 Chronicles 2:41 ) (B.C. about 588.)
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| 耶加面 |
JEKAMEAM |
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ISBE
jek-a-me-am, je-kam-e-am (yeqam`-am probably "may kinsman establish"): Head of a Levitical house (1 Ch 23:19; 24:23). The meaning of the name depends upon that of (`am) in compound names; see H P N, 46, 51 ff.
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| 耶勒 |
JERIEL |
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ISBE
je-ri-el, jer-i-el (yeriel, "founded of God"; compare JERIAH): A chief of Issachar (1 Ch 7:2).
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| 耶古鐵 |
JEKUTHIEL |
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ISBE
je-ku-thi-el (yeqthiel meaning doubtful): A Judahite (1 Ch 4:18). The meaning may be "preservation of God" or perhaps the same as yoqtheel, "Joktheel," the name of a place in Josh 15:38; 2 Ki 14:7.
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| 耶可利雅 |
JECHOLIAH |
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ISBE
jek-o-li-a (yekholyahu; 2 Ki 15:2 the King James Version = yekholyah, Qere in 2 Ch 26:3, "Yah is able" or "Yah has been able"): The mother of King Uzziah (Azariah) of Judah. The Revised Version (British and American) has "Jecoliah" in 2 Ki and so the King James Version in 2 Ch.
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SBD
(strong through Jehovah ) wife of Amaziah king of Judah, and mother of Azariah or Uzziah his successor. ( 2 Kings 15:2 ) (B.C. 824-807.)
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| 耶哈 |
JARHA |
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ISBE
jar-ha (yarcha`, meaning unknown): An Egyptian slave of Shesham, about Elis time (compare HPN, 235), who married his masters daughter, and became the founder of a house of the Jerahmeelites (1 Ch 2:34 ff).
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SBD
the Egyptian servant of Sheshan, about the time of Eli, to whom his master gave his daughter and heir in marriage; ( 1 Chronicles 2:34 1 Chronicles 2:35 ) (B.C. before 1491.)
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| 耶哈和勒 |
JEHALELEEL |
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Easton
praiser of God. (1.) A descendant of Judah (1 Chr. 4:16). (2.) A Levite of the family of Merari (2 Chr. 29:12).
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| 耶哈多 |
JAHDO |
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ISBE
ja-do (yachdo, meaning uncertain; Kittel suggests yachday = Jahdai): In 1 Ch 5:14, a Gileadite.
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HDBN
I alone; his joy; his sharpness of wit; his newness
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SBD
(united ), a Gadite, ( 1 Chronicles 5:14 ) son of Buz and father of Jeshishai.
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| 耶哥尼雅 |
JECONIAH |
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代表
代上3:16 代上3:17 斯2:6 耶22:24
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ISBE
jek-o-ni-a.
See JEHOIACHIN.
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SBD
(whom Jehovah establishes ). [See JEHOIACHIN]
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| 耶大雅 |
JEDAIAH |
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代表
代上4:37 尼3:10 代上24:7 拉2:36 尼7:39 尼12:6 尼12:7 尼12:7 尼12:21 亞6:10 亞6:14
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ISBE
je-da-ya, je-di-a:
(1) (yedha`yah, "Yah knows"):
(a) A priest in Jerusalem (1 Ch 9:10; 24:7).
(b) Ezr 2:36 = Neh 7:39, where "children of Jedaiah" are mentioned = "Jeddu" in 1 Esdras 5:24.
(c) Jedaiah is among "the priests and the Levites" that returned with Zerubbabel (Neh 11:10; 12:6,19).
(d) Another priest of the same name (Neh 12:7,21).
(e) One of the exiles whom Zechariah was commanded to send with silver and gold to Jerusalem. Septuagint does not take the word as a proper name (Zec 6:10,14)
(2) (yedhayah, "Yah throws" (?)):
(a) Father of a Simeonite prince (1 Ch 4:37).
(b) One of the repairers of the wall of Jerusalem (Neh 3:10).
David Francis Roberts
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Easton
(1.) Invoker of Jehovah. The son of Shimri, a chief Simeonite (1 Chr. 4:37). (2.) One of those who repaired the walls of Jerusalem after the return from Babylon (Neh. 3:10). (3.) Knowing Jehovah. The chief of one of the courses of the priests (1 Chr. 24:7). (4.) A priest in Jerusalem after the Exile (1 Chr. 9:10).
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HDBN
the hand of the Lord; confessing the Lord
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SBD
(praise Jehovah ). Head of the second course of priests, as they were divided in the time of David. ( 1 Chronicles 24:7 ) (B.C. 1014.) some of them survived to return to Jerusalem after the Babylonish captivity, as appears from ( Ezra 2:36 ; Nehemiah 7:39 ) A priest in the time of Jeshua the high priest. ( Zechariah 6:10 Zechariah 6:14 ) (B.C. 536.)
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| 耶孚尼 |
JEPHUNNEH |
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ISBE
je-fun-e (yephunneh, meaning uncertain):
(1) Father of Caleb (Nu 13:6; 14:6,30, etc.).
According to Nu 13:6, he was of the tribe of Judah; according to 32:12; Josh 14:6, a Kenizzite; the Kenizzites were incorporated in Judah (compare 1 Ch 4:13-15).
(2) A son of Jether, an Asherite (1 Ch 7:38).
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Easton
nimble, or a beholder. (1.) The father of Caleb, who was Joshua's companion in exploring Canaan (Num. 13:6), a Kenezite (Josh. 14:14). (2.) One of the descendants of Asher (1 Chr. 7:38).
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SBD
(for whom a way is prepared ). Father of Caleb the spy, appears to have belonged to an Edomitish tribe called Kenezites, from Kenaz their founder. See ( Numbers 13:6 ) etc.; Numb 32:12 etc.; Josh 14:14 etc.; 1Chr 4:15 (B.C. 1530.) A descendant of Asher, eldest of the three sons of Jether. ( 1 Chronicles 7:38 ) (B.C. 1017.)
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| 耶孫 |
JASON |
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代表
徒17:1 徒17:2 徒17:3 徒17:4 徒17:5 徒17:6 徒17:7 徒17:8徒 17:9 羅16:21
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Easton
he that will cure, the host of Paul and Silas in Thessalonica. The Jews assaulted his house in order to seize Paul, but failing to find him, they dragged Jason before the ruler of the city (Acts 17:5-9). He was apparently one of the kinsmen of Paul (Rom. 16:21), and accompanied him from Thessalonica to Corinth.
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SBD
(one who will heal ), called the Thessalonian, entertained Paul and Silas, and was in consequence attacked by the Jewish mob. ( Acts 17:5 Acts 17:6 Acts 17:7 Acts 17:9 ) (A.D. 48.) He is probably the same as the Jason mentioned in ( Romans 16:21 ) It is conjectured that Jason and Secundus, ( Acts 20:4 ) were the same.
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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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