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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 |
| 西庇家 |
ZEDEKIAH |
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代表
王上22:11 王上22:12 王上22:13 王上22:14 王上22:15 王上22:16 王上22:17 王上22:18 王上22:19 王上22:20 王上22:1 王上22:22 王上22:23 王上22:24 王上22:25 耶29:21 耶29:22 耶29:23耶36:12 王下24:17 代上36:16 尼10:1
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Easton
righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother's name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet "he did evil in the sight of the Lord" (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke of Babylon, and entered into an alliance with Hophra, king of Egypt. This brought up Nebuchadnezzar, "with all his host" (2 King 25:1), against Jerusalem. During this siege, which lasted about eighteen months, "every worst woe befell the devoted city, which drank the cup of God's fury to the dregs" (2 Kings 25:3; Lam. 4:4, 5, 10). The city was plundered and laid in ruins. Zedekiah and his followers, attempting to escape, were made captive and taken to Riblah. There, after seeing his own children put to death, his own eyes were put out, and, being loaded with chains, he was carried captive (B.C. 588) to Babylon (2 Kings 25:1-7; 2 Chr. 36:12; Jer. 32:4,5; 34:2, 3; 39:1-7; 52:4-11; Ezek. 12:12), where he remained a prisoner, how long is unknown, to the day of his death. After the fall of Jerusalem, Nebuzaraddan was sent to carry out its complete destruction. The city was razed to the ground. Only a small number of vinedressers and husbandmen were permitted to remain in the land (Jer. 52:16). Gedaliah, with a Chaldean guard stationed at Mizpah, ruled over Judah (2 Kings 25:22, 24; jer. 40:1, 2, 5, 6). (2.) The son of Chenaanah, a false prophet in the days of Ahab (1 Kings 22:11, 24; 2 Chr. 18:10, 23). (3.) The son of Hananiah, a prince of Judah in the days of Jehoiakim (Jer. 36:12).
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HDBN
the Lord is my justice; the justice of the Lord
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SBD
(justice of Jehovah ). The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. ( 2 Kings 24:18 ) comp. 2Kin 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in ( 2 Kings 24:17 ; 2 Kings 25:7 ) and, with some trifling variations in ( Jeremiah 39:1-7 ; 62:1-11 ) together with the still shorter summary in ( 1 Chronicles 38:10 ) etc.; and also in Jere 21,24,27,28,29,32,34,37,38 and ( Ezekiel 16:11-21 ) From these it is evident that Zedekiah was a man not so much bad at heart as weak in will. It is evident from Jere 27 and 28 that the earlier portion of Zedekiahs reign was marked by an agitation throughout the whole of Syria against the Babylonian yoke. Jerusalem seems to have taken the lead, since in the fourth year of Zedekiahs reign we find ambassadors from all the neighboring kingdoms --Tyre, Sidon, Edom and Moab --at his court to consult as to the steps to be taken. The first act of rebellion of which any record survives was the formation of an alliance with Egypt, of itself equivalent to a declaration of enmity with Babylon. As a natural consequence it brought on Jerusalem an immediate invasion of the Chaldaeans. The mention of this event in the Bible though indisputable, is extremely slight, and occurs only in ( Jeremiah 37:5-11 ; 34:21 ) and Ezek 17:15-20 but Josephus (x.7,3) relates it more fully, and gives the date of its occurrence, namely, the eighth year of Zedekiah. (B.C. 589.) Nebuchadnezzar at once sent an army to ravage Judea. This was done, and the whole country reduced, except Jerusalem and two strong places in the western plain, Lachish and Azekah, which still held out. ( Jeremiah 34:7 ) Called away for a time by an attack from Pharaoh and the Egyptians, on the tenth day of the tenth month of Zedekiahs ninth year the Chaldeans were again before the walls. ( Jeremiah 52:4 ) From this time forward the siege progressed slowly but surely to its consummation, The city was indeed reduced to the last extremity. The bread had for long been consumed, ( Jeremiah 38:9 ) and all the terrible expedients had been tried to which the wretched inhabitants of a besieged town are forced to resort in such cases. At last, after sixteen dreadful months the catastrophe arrived. It was on the ninth day of the fourth month, about the middle of July at midnight, as Josephus with careful minuteness informs us, that the breach in those strong and venerable walls was effected. The moon, nine days old, had gone down. The wretched remnants of the army acquitted the city in the dead of night; and as the Chaldaean army entered the city at one end, the king and his wives fled from it by the opposite gate. They took the road toward the Jordan. As soon as the dawn of day permitted it, swift pursuit was made. The kings party were overtaken near Jericho and carried to Nebuchadnezzar, who was then at Riblah, at the upper end of the valley of Lebanon. Nebuchadnezzar, with a refinement of barbarity characteristic of those cruel times ordered the sons of Zedekiah to be killed before him, and lastly his own eyes to be thrust out. He was then loaded with brazen fetters, and at a later period taken to Babylon, where he died. Son of Chenaanah, a false prophet at the court of Ahab, head, or, if not head, virtual leader, of the college. (B.C. 896.) He appears but once viz. as spokesman when the prophets are consulted by Ahab on the result of his proposed expedition to Ramoth-gilead. 1Kin 22; 2Chr 18. Zedekiah had prepared himself for the interview with a pair of iron horns, with which he illustrated the manner in which Ahab should drive the Syrians before him. When Micaiah the prophet of the Lord appeared and had delivered his prophecy, Zedekiah sprang forward and struck him a blow on the face, accompanying it by a taunting sneer. The son of Maaseiah, a false prophet in Babylon. ( Jeremiah 29:21 Jeremiah 29:22 ) He was denounced in the letter of Jeremiah for having, with Ahab the son of Kolaiah, buoyed up the people with false hopes, not for profane and flagitious conduct. Their names were to become a by-word, tend their terrible fate a warning. (B.C. 595.) The son of Hananiah, one of the princes of Judah in the time of Jeremiah. ( Jeremiah 38:12 ) (B.C. 605.)
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ZIPH |
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HDBN
this mouth or mouthful; falsehood
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SBD
(battlement ), the name of two towns in Judah. In the south, named between Ithnan and Telem. ( Joshua 15:24 ) It does not appear again in the history, nor has any trace of has been met with. In the highland district, named between Carmel and Juttah. ( Joshua 15:55 ) The place is immortalized by its connection with David. ( 1 Samuel 23:14 1 Samuel 23:15 1 Samuel 23:24 ; 26:2 ) These passages show that at that time it had near it a wilderness (i,e, a waste pasture-ground) and a wood. The latter has disappeared but the former remains. The name of Zif if, found about three miles south of Hebron, attached to a rounded hill of some 100 feet in height, which is called Tell Zif . Son of Jehaleleel. ( 1 Chronicles 4:16 )
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| 西拉 |
SILAS |
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代表
徒15:22 徒15:27 徒15:32 徒17:4 創46:17
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ISBE
si-las (Silas, probably contraction for Silouanos; the Hebrew equivalents suggested are shalish, "Tertius," or shelach (Gen 10:24) (Knowling), or shaul = "asked" (Zahn)): The Silas of Acts is generally identified with the Silvaus of the Epistles. His identification with Titus has also been suggested, based on 2 Cor 1:19; 8:23, but this is very improbable (compare Knowling, Expositors Greek Test., II, 326). Silas, who was probably a Roman citizen (compare Acts 16:37), accompanied Paul during the greater part of his 2nd missionary journey (Acts 15 through 18). At the meeting of the Christian community under James at Jerusalem, which decided that circumcision should not be obligatory in the case of Gentile believers, Silas and Judas Barsabas were appointed along with Paul and Barnabas to convey to the churches in Antioch and Syria and Cilicia the epistle informing them of this decision. As "leading men among the brethren" at Jerusalem, and therefore more officially representative of the Jerusalem church than Paul and Barnabas, Silas and Judas were further commissioned to confirm the contents of the letter by "word of mouth." On arrival at Antioch, the epistle was delivered, and Judas and Silas, "being themselves also prophets, exhorted the brethren with many words, and confirmed them." Their mission being thus completed, the four were "dismissed in peace from the brethren unto those that had sent them forth" (Revised Version), or "unto the apostles" (the King James Version) (Acts 15:22-33).
Different readings now render the immediate movements of Silas somewhat obscure; Acts 15:33 would imply that he returned to Jerusalem. But some texts proceed in 15:34, "Notwithstanding it pleased Silas to abide there still," and others add "and Judas alone proceeded." Of this, the first half is accepted by the King James Version. The principal texts however reject the whole verse and are followed in this by the Revised Version (British and American). It is held by some that he remained in Antioch till chosen by Paul (Acts 15:40). Others maintain that he returned to Jerusalem where John Mark then was (compare Acts 13:13); and that either during the interval of "some days" (Acts 15:36), when the events described in Gal 2:11 ff took place (Wendt), he returned to Antioch along with Peter, or that he and John Mark were summoned thither by Paul and Barnabas, subsequent to their dispute regarding Mark. (For fuller discussion, see Knowling, Expositors Greek Test., II, 330, 332-35.)
Upon Barnabas separation from Paul, Silas was chosen by Paul in his place, and the two missionaries, "after being commended by the brethren (at Antioch) to the grace of the Lord," proceeded on their journey (Acts 15:33 margin through 40). Passing through Syria, Cilicia, Galatia, Phrygia and Mysia, where they delivered the decree of the Jerusalem council and strengthened the churches, and were joined by Timothy, they eventually reached Troas (Acts 15:41 through 16:8). Indications are given that at this city Luke also became one of their party (compare also the apocryphal "Acts of Paul," where this is definitely stated; Budge, Contendings of the Apostles, II, 544).
Upon the call of the Macedonian, the missionary band set sail for Greece, and after touching at Samothrace, they landed at Neapolis (Acts 16:9-11). At Philippi, Lydia, a seller of purple, was converted, and with her they made their abode; but the exorcism of an evil spirit from a sorceress brought upon Silas and Paul the enmity of her masters, whose source of gain was thus destroyed. On being charged before the magistrates with causing a breach of the peace and preaching false doctrine, their garments were rent off them and they were scourged and imprisoned. In no way dismayed, they prayed and sang hymns to God, and an earthquake in the middle of the night secured them a miraculous release. The magistrates, on learning that the two prisoners whom they had so maltreated were Roman citizens, came in person and besought them to depart out of the city (Acts 16:12-39). After a short visit to the house of Lydia, where they held an interview with the brethren, they departed for Thessalonica, leaving Luke behind (compare Knowling, op. cit., 354-55). There they made many converts, especially among the Greeks, but upon the house of Jason, their host, being attacked by hostile Jews, they were compelled to escape by night to Berea (Acts 16:40 through 17:10). There they received a better hearing from the Jews, but the enmity of the Thessalonian Jews still pursued them, and Paul was conducted for safety to Athens, Silas and Timothy being left behind. On his arrival, he dispatched an urgent message back to Bercea for Silas and Timothy to rejoin him at that city (Acts 17:11-15). The narrative of Acts implies, however, that Paul had left Athens and had reached Corinth before he was overtaken by his two followers (18:5). Knowling (op. cit., 363-64) suggests that they may have actually met at Athens, and that Timothy was then sent to Thessalonica (compare 1 Thess 3:1,2), and Silas to Philippi (compare Phil 4:15), and that the three came together again at Corinth. The arrival of Silas and Timothy at that city is probably referred to in 2 Cor 11:9. It is implied in Acts 18:18 that Silas did not leave Corinth at the same time as Paul, but no further definite reference is made to him in the narrative of the 2nd missionary journey.
Assuming his identity with Silvanus, he is mentioned along with Paul and Timothy in 2 Cor 1:19 as having preached Christ among the Corinthians (compare Acts 18:5). In 1 Thess 1:1, and 2 Thess 1:1, the same three send greetings to the church at Thessalonica (compare Acts 17:1-9). In 1 Pet 5:12 he is mentioned as a "faithful brother" and the bearer of that letter to the churches of the Dispersion (compare on this last Knowling, op. cit., 331-32). The theory which assigns He to the authorship of Silas is untenable.
C. M. Kerr
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Easton
wood, a prominent member of the church at Jerusalem; also called Silvanus. He and Judas, surnamed Barsabas, were chosen by the church there to accompany Paul and Barnabas on their return to Antioch from the council of the apostles and elders (Acts 15:22), as bearers of the decree adopted by the council. He assisted Paul there in his evangelistic labours, and was also chosen by him to be his companion on his second missionary tour (Acts 16:19-24). He is referred to in the epistles under the name of Silvanus (2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12). There is no record of the time or place of his death.
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SBD
(contracted form of Silvanus, woody ), an eminent member of the early Christian Church, described under that name in the Acts but as Silvanus in St. Pauls epistles. He first appears as one of the leaders of the church at Jerusalem ( Acts 15:22 ) holding the office of an inspired teacher. ( Acts 15:32 ) His name, derived from the Latin silva , "wood," betokens him a Hellenistic Jew, and he appears to have been a Roman citizen. ( Acts 16:37 ) He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decree of the Council of Jerusalem. ( Acts 15:22 Acts 15:32 ) Having accomplished this mission, he returned to Jerusalem. ( Acts 15:33 ) He must, however, have immediately revisited Antioch, for we find him selected by St. Paul as the companion of his second missionary journey. ( Acts 15:40 ; Acts 17:10 ) At Berea he was left behind with Timothy while St. Paul proceeded to Athens, ( Acts 17:14 ) and we hear nothing more of his movements until he rejoined the apostle at Corinth. ( Acts 18:5 ) His presence at Corinth is several times noticed. ( 2 Corinthians 1:19 ; 1 Thessalonians 1:1 ; 2 Thessalonians 1:1 ) Whether he was the Silvanus who conveyed St. Peters first epistle to Asia Minor, ( 1 Peter 5:12 ) is doubtful the probabilities are in favor of the identity. A tradition of very slight authority represents Silas to have become bishop of Corinth.
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SERAH |
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ISBE
se-ra (serach, "abundance"): Daughter of Asher (Gen 46:17; Nu 26:46, the King James Version "Sarah"; 1 Ch 7:30).
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Easton
abundance; princess, the daughter of Asher and grand-daughter of Jacob (Gen. 46:17); called also Sarah (Num. 26:46; R.V., "Serah").
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HDBN
lady of scent; song; the morning star
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SBD
the daughter of Asher, ( Genesis 46:17 ; 1 Chronicles 7:30 ) called in ( Numbers 26:46 ) SARAH. (B.C. about 1700.)
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| 西拉希雅 |
ZERAHIAH |
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ISBE
zer-a-hi-a (zerachyah, "Yahweh hath risen" or "come forth"; the Septuagint has Zaraia, with variants):
(1) A priest of the line of Eleazar (1 Ch 6:6,51; Ezr 7:4).
(2) A head of a family, who returned with Ezra from Babylon (Ezr 8:4).
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HDBN
the Lord rising; brightness of the Lord
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SBD
(Jehovah has risen ). A priest, son of Uzzi and ancestor of Ezra the scribe. ( 1 Chronicles 6:6 1 Chronicles 6:51 ; Ezra 7:4 ) Father of Elihoenai of the sons of Pahath-moab, whose descendants returned from the captivity with Ezra. ( Ezra 8:4 )
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SENAAH |
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ISBE
se-na-a, sen-a-a (cenaah; Codex Vaticanus Sanana; Sananat; Codex Alexandrinus Sanana, Sennaa, Hasan): The children of Senaah are mentioned as having formed part of the company returning from the captivity with Zerubbabel (Ezr 2:35; Neh 7:38). The numbers vary as given by Ezr (3,630) and Neh (3,930), while 1 Esdras 5:23 puts them at 3,330. In the last place the name is Sanaas, the King James Version "Annaas" (Codex Vaticanus Sama; Codex Alexandrinus Sanaas). In Neh 3:3 the name occurs with the definite article, ha-senaah. The people may be identical with the Benjamite clan Hassenuah (1 Ch 9:7). Eusebius, in Onomasticon, speaks of Magdalsenna a village about 7 miles North of Jericho, which may be the place intended; but the site is not known.
W. Ewing
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Easton
thorny, a place many of the inhabitants of which returned from Babylon with Zerubbabel (Ezra 2:35; Neh. 7:38).
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| 西拿基立 |
SENNACHERIB |
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王下18:13 王下18:14 王下18:15 王下18:16 王下18:17 王下18:18 王下18:19 王下18:20 王下18:21 王下18:22 王下18:23 王下18:24 王下18:25 王下18:26 王下18:27 王下18:28 王下18:29 王下18:30 王下18:31 王下18:32 王下18:33 王下18:34 王下18:35 王下18:36 王下18:37 王下19:1 王下19:2 王下19:3 王下19:4 王下19:5 王下19:6 王下19:7 王下19:
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ISBE
se-nak-er-ib (cancheribh; Sennachereim, Assyrian Sin-akhierba, "the moon-god Sin has increased the brothers"): Sennacherib (704-682 BC) ascended the throne of Assyria after the death of his father Sargon. Appreciating the fact that Babylon would be difficult to control, instead of endeavoring to conciliate the people he ignored them. The Babylonians, being indignant, crowned a man of humble origin, Marduk-zakir-shum by name. He ruled only a month, having been driven out by the irrepressible Merodach-baladan, who again appeared on the scene.
In order to fortify himself against Assyria the latter sent an embassy to Hezekiah, apparently for the purpose of inspiring the West to rebel against Assyria (2 Ki 20:12-19).
Sennacherib in his first campaign marched into Babylonia. He found Merodach-baladan entrenched at Kish, about 9 miles from Babylon, and defeated him; after which he entered the gates of Babylon, which had been thrown open to him. He placed a Babylonian, named Bel-ibni, on the throne.
This campaign was followed by an invasion of the country of the Cassites and Iasubigalleans. In his third campaign he directed his attention to the West, where the people had become restless under the Assyrian yoke. Hezekiah had been victorious over the Philistines (2 Ki 18:8). In preparation to withstand a siege, Hezekiah had built a conduit to bring water within the city walls (2 Ki 20:20). Although strongly opposed by the prophet Isaiah, gifts were sent to Egypt, whence assistance was promised (Isa 30:1-4). Apparently also the Phoenicians and Philistines, who had been sore pressed by Assyria, had made provision to resist Assyria. The first move was at Ekron, where the Assyrian governor Padi was put into chains and sent to Hezekiah at Jerusalem.
Sennacherib, in 701 BC, moved against the cities in the West. He ravaged the environs of Tyre, but made no attempt to take the city, as he was without a naval force. After Elulaeus the king of Sidon fled, the city surrendered without a battle, and Ethbaal was appointed king. Numerous cities at once sent presents to the king of Assyria. Ashkelon and other cities were taken. The forces of Egypt were routed at Eltekeh, and Ekron was destroyed. He claims to have conquered 46 strongholds of Hezekiahs territory, but he did not capture Jerusalem, for concerning the king he said, in his annals, "himself like a bird in a cage in Jerusalem, his royal city, I penned him." He states, also, how he reduced his territory, and how Hezekiah sent to him 30 talents of gold and 800 talents of silver, besides hostages.
The Biblical account of this invasion is found in 2 Ki 18:13 through 19:37; Isa 36; 37. The Assyrian account differs considerably from it; but at the same time it corroborates it in many details. One of the striking parallels is the exact amount of gold which Hezekiah sent to the Assyrian king (see The Expository Times, XII, 225,405; XIII, 326).
In the following year Sennacherib returned to Babylonia to put down a rebellion by Bal-ibni and Merodach-baladan. The former was sent to Assyria, and the latter soon afterward died. Ashurnadin-shum, the son of Sennacherib, was then crowned king of Babylon. A campaign into Cilicia and Cappadocia followed.
In 694 BC Sennacherib attacked the Elamites, who were in league with the Babylonians. In revenge, the Elamites invaded Babylonia and carried off Ashur-nadin-shum to Elam, and made Nergalushezib king of Babylon. He was later captured and in turn carried off to Assyria. In 691 BC Sennacherib again directed his attention to the South, and at Khalute fought with the combined forces. Two years later he took Babylon, and razed it to the ground.
In 681 BC Sennacherib was murdered by his two sons (2 Ki 19:37; see SHAREZER). Esar-haddon their younger brother, who was at the time conducting a campaign against Ararat, was declared king in his stead.
A. T. Clay
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Easton
Sin (the god) sends many brothers, son of Sargon, whom he succeeded on the throne of Assyria (B.C. 705), in the 23rd year of Hezekiah. "Like the Persian Xerxes, he was weak and vainglorious, cowardly under reverse, and cruel and boastful in success." He first set himself to break up the powerful combination of princes who were in league against him. Among these was Hezekiah, who had entered into an alliance with Egypt against Assyria. He accordingly led a very powerful army of at least 200,000 men into Judea, and devastated the land on every side, taking and destroying many cities (2 Kings 18:13-16; comp. Isa. 22, 24, 29, and 2 Chr. 32:1-8). His own account of this invasion, as given in the Assyrian annals, is in these words: "Because Hezekiah, king of Judah, would not submit to my yoke, I came up against him, and by force of arms and by the might of my power I took forty-six of his strong fenced cities; and of the smaller towns which were scattered about, I took and plundered a countless number. From these places I took and carried off 200,156 persons, old and young, male and female, together with horses and mules, asses and camels, oxen and sheep, a countless multitude; and Hezekiah himself I shut up in Jerusalem, his capital city, like a bird in a cage, building towers round the city to hem him in, and raising banks of earth against the gates, so as to prevent escape...Then upon Hezekiah there fell the fear of the power of my arms, and he sent out to me the chiefs and the elders of Jerusalem with 30 talents of gold and 800 talents of silver, and divers treasures, a rich and immense booty...All these things were brought to me at Nineveh, the seat of my government." (Comp. Isa. 22:1-13 for description of the feelings of the inhabitants of Jerusalem at such a crisis.) Hezekiah was not disposed to become an Assyrian feudatory. He accordingly at once sought help from Egypt (2 Kings 18:20-24). Sennacherib, hearing of this, marched a second time into Palestine (2 Kings 18:17, 37; 19; 2 Chr. 32:9-23; Isa. 36:2-22. Isa. 37:25 should be rendered "dried up all the Nile-arms of Matsor," i.e., of Egypt, so called from the "Matsor" or great fortification across the isthmus of Suez, which protected it from invasions from the east). Sennacherib sent envoys to try to persuade Hezekiah to surrender, but in vain. (See TIRHAKAH
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HDBN
bramble of destruction
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SBD
or Sennacherib (sin, the moon, increases brothers ), was the son and successor of Sargon. [SARGON] His name in the original is read as Tsinakki-irib , the meaning of which, as given above indicates that he was not the first-born of his father. Sennacherib mounted the throne B.C. 702. His efforts were directed to crushing the revolt of Babylonia, which he invaded with a large army. Merodach-baladan ventured on a battle, but was defeated and driven from the country. In his third year, B.C. 700, Sennacherib turned his arms toward the west, chastised Sidon, and, having probably concluded a convention with his chief enemy finally marched against Hezekiah, king of Judah. It was at this time that "Sennacherib came up against all the fenced cities of Judah, and took them." ( 2 Kings 18:13 ) There can be no doubt that the record which he has left of his campaign against "Hiskiah" in his third year is the war with Hezekiah so briefly touched in vs. 13-16 of this chapter. In the following year (B.C. 699) Sennacherib made his second expedition into Palestine. Hezekiah had again revolted, and claimed the protection of Egypt. Sennacherib therefore attacked Egypt, and from his camp at Lachish and Libnah he sent an insulting letter to Hezekiah at Jerusalem. In answer to Hezekiahs prayer an event occurred which relieved both Egypt and Judea from their danger. In one night the Assyrians lost, either by a pestilence or by some more awful manifestation of divine power, 185,000 men! The camp immediately broke up; the king fled. Sennacherib reached his capital in safety, and was not deterred by the terrible disaster which had befallen his arms from engaging in other wars, though he seems thenceforward to have carefully avoided Palestine. Sennacherib reigned 22 years and was succeeded by Esar-haddon, B.C. 680. Sennacherib was one of the most magnificent of the Assyrian kings. Seems to have been the first who fixed the seat of government permanently at Nineveh, which he carefully repaired and adorned with splendid buildings. His greatest work is the grand palace Kouyunjik. Of the death of Sennacherib nothing is known beyond the brief statement of Scripture that "as he was worshipping in the house of Nisroch his god, Adrammelech and Sharezer his sons smote him with the sword and escaped into the land of Armenia." ( 2 Kings 19:37 ; Isaiah 37:38 )
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| 西提利 |
ZITHRI |
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SBD
(protection of Jehovah ), properly Sithri; one of the sons of Uzziel the son of Kohath. ( Exodus 6:22 ) In ( Exodus 6:21 ) Zithri should be Zichri, as in Authorized Version of 1611.
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| 西撥 |
ZIPPOR |
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ISBE
zip-or (tsippor; in Nu 22:4; 23:18; tsippor, "bird," "swallow" (HPN, 94)): Father of Balak, king of Moab (Nu 22:2,10,16; Josh 24:9; Jdg 11:25).
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HDBN
bird; sparrow; crown; desert
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SBD
(sparrow ), father of Balak king of Moab. ( Numbers 22:2 Numbers 22:4 Numbers 22:10 Numbers 22:16 ; 23:18 ; Joshua 24:9 ; Judges 11:25 ) Whether he was the "former king of Moab" alluded to in ( Numbers 21:26 ) we are not told. (B.C. 1451.)
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| 西斯買 |
SISAMAI |
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ISBE
sis-a-mi.
See SISMAI.
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| 西比亞 |
ZIBIAH |
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ISBE
zib-i-a (tsibhyah, probably "gazelle"): A woman of Beersheba, mother of King Jehoash (Joash) of Judah (2 Ki 12:1 (Hebrew verse 2); 2 Ch 24:1. Codex Alexandrinus and Codex Vaticanus have Abia).
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Easton
the mother of King Joash (2 Kings 12:1; 2 Chr. 24:1).
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HDBN
the Lord dwells; deer; goat
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SBD
(roe ), a native of Beersheba and mother of King Joash. ( 2 Kings 12:1 ; 2 Chronicles 24:1 ) (B.C. 876)
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| 西比拿 |
ZEBINA |
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ISBE
ze-bi-na (zebhina, "bought"): One of those who had married foreign wives (Ezr 10:43); the name is not in 1 Esdras 9:35, and is omitted by the Septuagints Codex Alexandrinus in Ezra.
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HDBN
flowing now; selling; buying
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SBD
(purchase ), one of the sons of Nebo who had taken foreign wives after the return from Babylon, ( Ezra 10:43 )
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| 西比該 |
SIBBECHAI |
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代表
撒下21:18 代上11:29 代上20:4 代上27:11
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HDBN
bough; cottage; of springs
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| 西法 |
ZIPHAH |
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ISBE
zi-fa (ziphah, a feminine form of "Ziph"): A Judahite, "son" of Jehallelel. The name being feminine may be a dittography of the previous Ziph (1 Ch 4:16).
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SBD
(feminine of Ziph ), another son of Jehaleleel. ( 1 Chronicles 4:16 )
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| 西烈 |
SERED |
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ISBE
se-red (ceredh): Son of Zebulun (Gen 46:14; Nu 26:26).
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Easton
fear, one of the sons of Zebulun (Gen. 46:14).
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SBD
(fear ), the first-born of Zebulun. ( Genesis 46:14 ; Numbers 26:26 ) about 1700.)
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| 西瑪迦 |
SEMACHIAT |
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| 西番亞 |
ZEPHANIAH |
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代表
耶25:24 王下25:18 耶21:1 耶37:3
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ISBE
zef-a-ni-a (tsephanyah, tsephanyahu, "Yah hath treasured"):
(1) The prophet.
See ZEPHANIAH, BOOK OF.
(2) A Levite or priest (1 Ch 6:36 (Hebrew 6:21)), called in some genealogies "Uriel" (1 Ch 6:24; 15:5,11).
(3) Judean father or fathers of various contemporaries of Zechariah, the prophet (Zec 6:10,14).
(4) A priest, the second in rank in the days of Jeremiah. He was a leader of the "patriotic" party which opposed Jeremiah. Nevertheless, he was sent to the prophet as a messenger of King Zedekiah when Nebuchadnezzar was about to attack the city (Jer 21:1) and at other crises (Jer 37:3; compare 29:25,29; 2 Ki 25:18). That he continued to adhere to the policy of resistance against Babylonian authority is indicated by the fact that he was among the leaders of Israel taken by Nebuzaradan before the king of Babylon, and killed at Riblah (2 Ki 25:18 parallel Jer 52:24).
Nathan Isaacs
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Easton
Jehovah has concealed, or Jehovah of darkness. (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of: (a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions. (b) The description of the judgment (1:7-18). (c) An exhortation to seek God while there is still time (2:1-3). (d) The announcement of judgment on the heathen (2:4-15). (e) The hopeless misery of Jerusalem (3:1-7). (f) The promise of salvation (3:8-20). (2.) The son of Maaseiah, the "second priest" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jer. 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jer. 29:25, 26, 29; 37:3; 52:24). He, along with some other captive Jews, was put to death by the king of Babylon "at Riblah in the land of Hamath" (2 Kings 25:21). (3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36). (4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10).
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HDBN
the Lord is my secret
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SBD
(hidden by Jehovah ). The ninth in order of the twelve minor prophets. His pedigree is traced to his fourth ancestor, Hezekiah, ( Zephaniah 1:1 ) supposed to be the celebrated king of that name. The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and dignity of its style, and the rapid and effective alternations of threats and promises. The general tone of the last portion is Messianic, but without any specific reference to the person of our Lord. The date of the book is given in the inscription--viz, the reign of Josiah, from 642 to 611 B.C. It is most probable moreover, that the prophecy was delivered before the eighteenth year of Josiah. The son of Maaseiah, ( Jeremiah 21:1 ) and sagan or second priest in the reign of Zedekiah. (B.C. 588.) He succeeded Jehoida, ( Jeremiah 29:25 Jeremiah 29:26 ) and was probably a ruler of the temple, whose office it was, among others, to punish pretenders to the gift of prophecy. ( Jeremiah 29:29 ) On the capture of Jerusalem he was taken and slain at Riblah. ( Jeremiah 52:24 Jeremiah 52:27 ; 2 Kings 25:18 2 Kings 25:21 ) Father of Josiah, 2, ( Zechariah 6:10 ) and of Hen, according to the reading of the received text of ( Zechariah 6:14 )
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| 西番雅 |
ZEPHANIAH |
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代表
代上6:36 番1:1 代上6:37 亞6:10 亞6:14 耶21:1耶37:3 耶52:24 王下25:18
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ISBE
zef-a-ni-a (tsephanyah, tsephanyahu, "Yah hath treasured"):
(1) The prophet.
See ZEPHANIAH, BOOK OF.
(2) A Levite or priest (1 Ch 6:36 (Hebrew 6:21)), called in some genealogies "Uriel" (1 Ch 6:24; 15:5,11).
(3) Judean father or fathers of various contemporaries of Zechariah, the prophet (Zec 6:10,14).
(4) A priest, the second in rank in the days of Jeremiah. He was a leader of the "patriotic" party which opposed Jeremiah. Nevertheless, he was sent to the prophet as a messenger of King Zedekiah when Nebuchadnezzar was about to attack the city (Jer 21:1) and at other crises (Jer 37:3; compare 29:25,29; 2 Ki 25:18). That he continued to adhere to the policy of resistance against Babylonian authority is indicated by the fact that he was among the leaders of Israel taken by Nebuzaradan before the king of Babylon, and killed at Riblah (2 Ki 25:18 parallel Jer 52:24).
Nathan Isaacs
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Easton
Jehovah has concealed, or Jehovah of darkness. (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of: (a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions. (b) The description of the judgment (1:7-18). (c) An exhortation to seek God while there is still time (2:1-3). (d) The announcement of judgment on the heathen (2:4-15). (e) The hopeless misery of Jerusalem (3:1-7). (f) The promise of salvation (3:8-20). (2.) The son of Maaseiah, the "second priest" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jer. 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jer. 29:25, 26, 29; 37:3; 52:24). He, along with some other captive Jews, was put to death by the king of Babylon "at Riblah in the land of Hamath" (2 Kings 25:21). (3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36). (4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10).
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HDBN
the Lord is my secret
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SBD
(hidden by Jehovah ). The ninth in order of the twelve minor prophets. His pedigree is traced to his fourth ancestor, Hezekiah, ( Zephaniah 1:1 ) supposed to be the celebrated king of that name. The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and dignity of its style, and the rapid and effective alternations of threats and promises. The general tone of the last portion is Messianic, but without any specific reference to the person of our Lord. The date of the book is given in the inscription--viz, the reign of Josiah, from 642 to 611 B.C. It is most probable moreover, that the prophecy was delivered before the eighteenth year of Josiah. The son of Maaseiah, ( Jeremiah 21:1 ) and sagan or second priest in the reign of Zedekiah. (B.C. 588.) He succeeded Jehoida, ( Jeremiah 29:25 Jeremiah 29:26 ) and was probably a ruler of the temple, whose office it was, among others, to punish pretenders to the gift of prophecy. ( Jeremiah 29:29 ) On the capture of Jerusalem he was taken and slain at Riblah. ( Jeremiah 52:24 Jeremiah 52:27 ; 2 Kings 25:18 2 Kings 25:21 ) Father of Josiah, 2, ( Zechariah 6:10 ) and of Hen, according to the reading of the received text of ( Zechariah 6:14 )
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| 西納 |
ZENAS |
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ISBE
ze-nas (Zenas (Tit 3:13); the name in full would probably be Zenodorus, literally, meaning "the gift of Zeus"):
1. A Jewish Lawyer:
Paul calls Zenas "the lawyer." The meaning of this is, that, previous to his becoming a Christian, he had been a Jewish lawyer. The lawyers were that class of Jewish teachers who were specially learned in the Mosaic Law, and who interpreted that Law, and taught it to the people.
They are met with again and again in the Gospels, where they frequently came into contact with Christ, usually in a manner hostile to Him. For example, "A certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life?" (Lk 10:25). our Lord replied to him on his own ground, asking, "What is written in the law? how readest thou?" Regarding this class of teachers as a whole, it is recorded that "the Pharisees and lawyers rejected for themselves the counsel of God" (Lk 7:30). The term nomikos, "lawyer," applied to Zenas, is in the Gospels varied by nomodidakalos, "a teacher of the law," and by grammateus, "a scribe": all three terms describe the same persons. Before his conversion to Christ, Zenas had been a lawyer, one of the recognized expounders of the Law of Moses.
A different view of Zenas occupation is taken by Zahn (Introduction to the New Testament, II, 54), who says that in itself nomikos could denote a rabbi, quoting Ambrosiaster, "Because Zenas had been of this profession in the synagogue, Paul calls him by this name." But Zahn gives his own opinion that "since the Jewish scribe who became a Christian, by that very act separated himself from the rabbinic body, and since the retention of rabbinic methods and ways of thinking was anything but a recommendation in Pauls eyes (1 Tim 1:7), Zenas is here characterized, not as legis (Mosaicae), doctor, but as juris peritus. The word denotes not an office, but usually the practical lawyer, through whose assistance e.g. a will is made, or a lawsuit carried on. Plutarch applies this name to the renowned jurist Mucius Scaevola."
The ordinary meaning seems preferable, which sees in Zenas one who previous to his conversion had been a Jewish rabbi.
2. Pauls Wishes regarding Zenas:
It is not certain where Paul was when he wrote the Epistle to Titus. But he directs Titus to come to him to Nicopolis, where he had resolved to spend the ensuing winter. And he adds the injunction that he desires him to "bring Zenas the lawyer and Apollos"--Pauls old friend from Alexandria--with him "on their journey diligently, that nothing be wanting unto them" (the King James Version). This may mean that Paul wished to have Zenas and Apollos with him at Nicopolis; but, on the other hand, it may not have this meaning. For the King James Version in translating "bring" is in error. The word signifies, as given in the Revised Version (British and American), "set forward" on their journey, that is, furnish them with all that they need for the journey. But even supposing Paul is not instructing Titus to bring Zenas and Apollos to Nicopolis--though this is perhaps what he means--yet it is most interesting to find these two friends of the apostle mentioned in this particular way, and especially at a time so near to the close of his life. Paul was unselfish as ever, solicitous that Zenas and Apollos be comfortably provided for on their intended journey. He is full of affectionate regard for them, interested in their welfare at every step; while he himself is far distant in another country, he remembers them with tender and sympathetic friendship. Doubtless the two friends reciprocated his affection.
Nothing more is known of Zenas than is contained in this passage.
John Rutherfurd
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Easton
a disciple called "the lawyer," whom Paul wished Titus to bring with him (Titus 3:13). Nothing more is known of him.
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|
SBD
a believer, and, as may be inferred from the context, a preacher of the gospel, who is mentioned in ( Titus 3:13 ) in connection with Apollos. He is further described as "the lawyer." It is impossible to determine whether Zenas was a Roman jurisconsult or a Jewish doctor.
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| 西緬 |
SIMEON |
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代表
創29:33 路3:30 路2:25 路2:26 路2:27 路2:28 路2:29 路2:30 路2:31 路2:32 路2:33 路2:34 路2:35 徒13:1
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Easton
hearing. (1.) The second son of Jacob by Leah (Gen. 29:33). He was associated with Levi in the terrible act of vengeance against Hamor and the Shechemites (34:25, 26). He was detained by Joseph in Egypt as a hostage (42:24). His father, when dying, pronounced a malediction against him (49:5-7). The words in the Authorized Version (49:6), "they digged down a wall," ought to be, as correctly rendered in the Revised Version, "they houghed an ox." (2.) An aged saint who visited the temple when Jesus was being presented before the Lord, and uttered lofty words of thankgiving and of prophecy (Luke 2:29-35). (3.) One of the ancestors of Joseph (Luke 3:30). (4.) Surnamed Niger, i.e., "black," perhaps from his dark complexion, a teacher of some distinction in the church of Antioch (Acts 13:1-3). It has been supposed that this was the Simon of Cyrene who bore Christ's cross. Note the number of nationalities represented in the church at Antioch. (5.) James (Acts 15:14) thus designates the apostle Peter (q.v.).
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HDBN
that hears or obeys; that is heard
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SBD
(heard ). The second of Jacobs son by Leah. His birth is recorded in ( Genesis 29:33 ) The first group of Jacobs children consists, besides Simeon, of the three other sons of Leah --Reuben, Levi, Judah. Besides the massacre of Shechem, ( Genesis 34:25 ) the only personal incident related of Simeon is the fact of his being selected by Joseph as the hostage for the appearance of Benjamin. ( Genesis 42:19 Genesis 42:24 Genesis 42:36 ; 43:23 ) The chief families of the tribe of Simeon are mentioned int he lists of ( Genesis 46:10 ) At the census of Sinai Simeon numbered 59,300 fighting men. ( Numbers 1:23 ) When the second census was taken, at Shittim, the numbers had fallen to 22,200, and it was the weakest of all the tribes. This was no doubt partly due to the recent mortality following the idolatry of Peor, but there must have been other causes which have escaped mention. To Simeon was allotted a portion of land out of the territory of Judah, on its southern frontier, which contained eighteen or nineteen cities, with their villages, spread round the venerable well of Beersheba. ( Joshua 19:1-8 ; 1 Chronicles 4:28-33 ) Of these places, with the help of Judah, the Simeonites possessed themselves, ( Judges 1:3 Judges 1:17 ) and there they were found, doubtless by Joab, residing in the reign of David. ( 1 Chronicles 4:31 ) What part of the tribe took at the time of the division of the kingdom we are not told. The only thing which can be interpreted into a trace of its having taken any part with the northern kingdom are the two casual notices of ( 2 Chronicles 15:9 ) and 2Chr 34:6 which appear to imply the presence of Simeonites there in the reigns of Asa and Josiah. On the other hand the definite statement of ( 1 Chronicles 4:41-43 ) proves that at that time there were still some of them remaining in the original seat of the tribe, and actuated by all the warlike, lawless spirit of their progenitor. A devout Jew, inspired by the Holy Ghost, who met the parents of our Lord in the temple, took him in his arms, and gave thanks for what he saw and knew of Jesus. ( Luke 2:25-35 ) There was a Simeon who succeeded his father Hillel as president of the Sanhedrin about A.D. 13, and whose son Gamaliel was the Pharisee at whose feet St. Paul was brought up. ( Acts 22:3 ) It has been conjectured that he may be the Simeon of St. Luke.
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| 西緬 |
SHIMEON |
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ISBE
shim-e-on (shim`on; elsewhere "Simeon"): One of the sons of Harim who had married foreign wives (Ezr 10:31; Codex Vaticanus and Codex Alexandrinus Semeon; Lucian, Sumeon = 1 Esdras 9:32, "Simon Chosameus").
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Easton
hearkening. Ezra 10:31.
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SBD
(hearing (prayer ), a lay man of Israel, of the family of Harim, who had married a foreign wife, and divorced her in the time of Ezra. ( Ezra 10:31 ) (B.C. 458.)
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| 西羅非哈 |
ZELOPHEHAD |
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代表
民26:33 民27:1 民27:2 民27:3 民27:4 民27:5 民27:6 民27:7 民27:8 民27:9 民27:10 民27:11
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ISBE
ze-lo-fe-had (tslophchadh, meaning unknown): Head of a Manassite family who died without male issue (Nu 26:33; 27:1,7; 36:2,6,10,11; Josh 17:3; 1 Ch 7:15). His daughters came to Moses and Eleazar and successfully pleaded for a possession for themselves (Nu 27:1 ff). This became the occasion for a law providing that in the case of a man dying without sons, the inheritance was to pass to his daughters if he had any. A further request is made (Nu 36:2 ff) by the heads of the Gileadite houses that the women who were given this right of inheritance should be compelled to marry members of their own tribe, so that the tribe may not lose them and their property. This is granted and becomes law among the Hebrews.
Gray says (ICC on Nu 26:33) that the "daughters" of Zelophehad are towns or clans.
David Francis Roberts
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Easton
first-born, of the tribe of Manasseh, and of the family of Gilead; died in the wilderness. Having left no sons, his daughters, concerned lest their father's name should be "done away from among his family," made an appeal to Moses, who, by divine direction, appointed it as "a statute of judgment" in Israel that daughters should inherit their father's portion when no sons were left (Num. 27:1-11). But that the possession of Zelophehad might not pass away in the year of jubilee from the tribe to which he belonged, it was ordained by Moses that his daughters should not marry any one out of their father's tribe; and this afterwards became a general law (Num. 36).
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HDBN
the shade or tingling of fear
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SBD
(first-born ), son of Zepher, son of Gilead, son of Machir, son of Manasseh. ( Joshua 17:3 ) (B.C. before 1450.) He was apparently the second son of Hepher. ( 1 Chronicles 7:15 ) Zelophehad came out of Egypt with Moses, but died in the wilderness, as did the whole of that generation. ( Numbers 14:35 ; 27:3 ) On his death without male heirs, his five daughters, just after the second numbering in the wilderness, came before Moses and Eleazar to claim the inheritance of their father in the tribe of Manasseh. The claim was admitted by divine direction. ( Numbers 26:33 ; 27:1-11 )
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| 西美 |
SEMEI |
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ISBE
sem-e-i:
(1) (Codex Alexandrinus Semei; Codex Vaticanus Semeei): One of those who put away their "strange wives" (1 Esdras 9:33) = "Shimei" "of the sons of Hashum" in Ezr 10:33.
(2) the King James Version = the Revised Version (British and American) "Semeias" (Additions to Esther 11:2).
(3) the King James Version form of the Revised Version (British and American) "Semein" (Lk 3:26).
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Easton
mentioned in the genealogy of our Lord (Luke 3:26).
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SBD
(the Greek form of Shimei). SHIMEI, 14. 1 Esd. 9:33. SHIMEI, 16. ( Esther 11:2 ) The father of Mattathias in the genealogy of Jesus Christ. ( Luke 3:26 )
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| 西西拉 |
SISERA |
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代表
士4:1 士4:2 士4:3 士4:4 士4:5 士4:6 士4:7 士4:8 士4:9 士4:10 士4:11 士4:12 士4:13 士4:14 士4:15 士4:16 士4:17 士4:18 士4:19 士4:20 士4:21 士4:22 士4:23 士4:24 士5:1 士5:2 士5:3 士5:4 士5:5 士5:6 士5:7 士5:8 士5:9 士5:10 士5:11 士5:12 士5:13 士5:14 士5:15 士5:16 士5:17 士5:18 士5:19 士5:20 士5:21 士5:
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ISBE
sis-er-a (cicera, of doubtful meaning; S(e)isara):
(1) Given in Judges 4 as the captain of the army of Jabin, king of Hazor. The accounts given of the battle of Sisera with Barak, as found in Judges 4 and 5, have important points of difference. The first is a prose, the second a poetic narrative. In the first only Naphtali and Zebulun are mentioned as being under the command of Barak; in the second 6 tribes are given as being under his command. In Judges 4 Sisera is known as the captain of Jabins forces, while in Judges 5 he seems to have been an independent leader. There is also a difference as to the scene of the battle and as to the manner in which Sisera met his death at the hand of Jael. Because of these points of difference, added to the fact that this is the only account, in these early times, where a king did not lead his own forces, it is thought by many that there is here the combination of two traditions dealing with different and distinct events.
Sisera resided in Harosheth of the Gentiles, a place identified with el-Charithiyeh, on the right bank of the Kishon and commanding the way from the Central Plain to the sea. Taking the versions in the two chapters of Judges as being the account of a single campaign, we find Deborah urging Barak to combine the forces of Israel to wage war with Sisera as the representative of Jabin, the king of Hazor. The scene of the battle was on the plain at the foot of the slopes of Mt. Tabor (Jdg 4:12-14), or at the foot of the Carmel heights (Jdg 5:19). The attack of Barak and Deborah was so furious, animated as it was by the hatred of Sisera and the Canaanites, that the hosts of Sisera were put to rout, and Sisera,
deserting his troops, fled on foot to the Northeast. He took refuge in the tent of Heber, near Kedesh, and here met death at the hands of Jael, the wife of Heber (see JAEL). Siseras name had long produced fear in Israel because of his oppression of the people, his vast army and his 900 chariots of iron. His overthrow was the cause of much rejoicing and was celebrated by the song in which Deborah led the people.
See DEBORAH.
It is interesting to note that the great rabbi Aqiba, who fought so valiantly in the Jewish war for independence as standard bearer to Bar-cocheba, was descended from the ancient warlike Sisera of Harosheth.
(2) In Ezr 2:53 and Neh 7:55 the name Sisera, after a long interval, reappears in a family of the Nethinim. There is no evidence that the latter Sisera is connected by family descent with the former.
C. E. Schenk
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Easton
(Egypt. Ses-Ra, "servant of Ra"). (1.) The captain of Jabin's army (Judg. 4:2), which was routed and destroyed by the army of Barak on the plain of Esdraelon. After all was lost he fled to the settlement of Heber the Kenite in the plain of Zaanaim. Jael, Heber's wife, received him into her tent with apparent hospitality, and "gave him butter" (i.e., lebben, or curdled milk) "in a lordly dish." Having drunk the refreshing beverage, he lay down, and soon sank into the sleep of the weary. While he lay asleep Jael crept stealthily up to him, and taking in her hand one of the tent pegs, with a mallet she drove it with such force through his temples that it entered into the ground where he lay, and "at her feet he bowed, he fell; where he bowed, there he fell down dead." The part of Deborah's song (Judg. 5:24-27) referring to the death of Sisera (which is a "mere patriotic outburst," and "is no proof that purer eyes would have failed to see gross sin mingling with Jael's service to Israel") is thus rendered by Professor Roberts (Old Testament Revision): "Extolled above women be Jael, The wife of Heber the Kenite, Extolled above women in the tent. He asked for water, she gave him milk; She brought him cream in a lordly dish. She stretched forth her hand to the nail, Her right hand to the workman's hammer, And she smote Sisera; she crushed his head, She crashed through and transfixed his temples. At her feet he curled himself, he fell, he lay still; At her feet he curled himself, he fell; And where he curled himself, there he fell dead." (2.) The ancestor of some of the Nethinim who returned with Zerubbabel (Ezra 2:53; Neh. 7:55).
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HDBN
that sees a horse or a swallow
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SBD
(battle array ). Captain of the army of Jabin king of Canaan, who reigned in Hazor. He himself resided in Harosheth of the Gentiles. The particulars of the rout of Megiddo and of Siseras flight and death are drawn out under the heads of BARAK, DEBORAH, JAEL, KISHON. (B.C. 1296.) After a long interval the name appears in the lists of Nethinim who returned from the captivity with Zerubbabel. ( Ezra 2:53 ; Nehemiah 7:55 ) It doubtless tells of Canaanite captives devoted to the lowest offices of the temple. (B.C. before 536.)
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| 西達 |
ZETHAR |
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ISBE
ze-thar (zethar; Oppert, Esther, 25, compares Persian zaitar, "conqueror"; see BDB; Septuagint Abataza): A eunuch of Ahasuerus (Est 1:10).
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HDBN
he that examines or beholds
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SBD
(star ), one of the seven eunuchs of Ahasuerus, ( Esther 1:10 ) (B.C. 453.)
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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
