Bible Names A-G
(Akkadian cuneiform: 𒄑𒂆𒈦 [𒂆], Gilgameš, also known as
Bilgames in the earliest text[1]) was the fifth king of Uruk
(Early Dynastic II, first dynasty of Uruk), ruling circa 2700
BC, according to the Sumerian king list. According to the
Tummal Inscription,[2] Gilgamesh, and his son Urlugal, rebuilt
the sanctuary of the goddess Ninlil, in Tummal, a sacred
quarter in her city of Nippur. Gilgamesh is the central
character in the Epic of Gilgamesh, the greatest surviving
work of early Mesopotamian literature. In the epic his father
was Lugalbanda and his mother was Ninsun (whom some call Rimat
Ninsun), a goddess. Gilgamesh is described as two parts god
and one part man. In Mesopotamian mythology, Gilgamesh is
credited with having been a demigod of superhuman strength who
built a great city wall to defend his people from external
threats and travelled to meet Utnapishtim, the sage who had
survived the Great Deluge...
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(Hebrew: גּוֹג וּמָגוֹג; Arabic: يَأْجُوج وَ مَأْجُوج) appear in the Book
of Genesis, the Book of Ezekiel, the Book of Revelation, and
the Qur'an. They are variously presented as men, supernatural
beings (giants or demons), national groups, or lands. Gog and
Magog occur widely in mythology and folklore...
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And the priest said, The sword of Goliath the Philistine,
whom thou slewest in the valley of Elah, behold, it [is here]
wrapped in a cloth behind the ephod: if thou wilt take that,
take [it]: for [there is] no other save that here. And David
said, [There is] none like that; give it me.
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And he enquired of the LORD for him, and gave him victuals,
and gave him the sword of Goliath the Philistine.
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And there was again a battle in Gob with the Philistines,
where Elhanan the son of Jaareoregim, a Bethlehemite, slew
[the brother of] Goliath the Gittite, the staff of whose spear
[was] like a weaver's beam.
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(Hebrew: גָּלְיָת, Modern Golyat Tiberian Golyāṯ; Arabic: جالوت ,
Ǧālūt (Qur’anic term), جليات Ǧulyāt (Christian term)), known
also as Goliath of Gath (one of five city states of the
Philistines), is a figure in the Hebrew bible (Old Testament).
Described as a giant Philistine warrior, he is famous for his
combat with the young David, the future king of Israel. The
battle between them is described in the Hebrew Bible
(Christian Old Testament) and, more briefly, in the Qur'an.
Post-Classical Jewish traditions stressed Goliath’s status as
the representative of paganism, in contrast to David, the
champion of the God of Israel. Christian tradition gave him a
distinctively Christian twist, seeing in David’s battle with
Goliath the Church’s struggle against Satan...
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Gomer, and all his bands; the house of Togarmah of the north
quarters, and all his bands: [and] many people with thee.
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The sons of Japheth; Gomer, and Magog, and Madai, and Javan,
and Tubal, and Meshech, and Tiras.
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So he went and took Gomer the daughter of Diblaim; which
conceived, and bare him a son.
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(גֹּמֶר, Standard Hebrew Gómer, Tiberian Hebrew Gōmer, pronounced
[ɡoˈmeʁ]) is the eldest son of Japheth (and therefore of the
Japhetic line), and father of Ashkenaz, Riphath, and Togarmah,
according to the "Table of Nations" in the Hebrew Bible.
(Genesis 10).
The eponymous Gomer, "standing for the whole family," as the
compilers of the Jewish Encyclopedia expressed it,[citation
needed] is also mentioned in Book of Ezekiel 38:6 as the ally
of Gog, the chief of the land of Magog.
In Islamic folklore, the Persian historian Muhammad ibn Jarir
al-Tabari (c. 915) recounts a Persian tradition that Gomer
lived to the age of 1000, noting that this record equalled
that of Nimrod, but was unsurpassed by anyone else mentioned
in the Torah...
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Then read Baruch in the book the words of Jeremiah in the
house of the LORD, in the chamber of Gemariah the son of
Shaphan the scribe, in the higher court, at the entry of the
new gate of the LORD'S house, in the ears of all the people.
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Then he went down into the king's house, into the scribe's
chamber: and, lo, all the princes sat there, [even] Elishama
the scribe, and Delaiah the son of Shemaiah, and Elnathan the
son of Achbor, and Gemariah the son of Shaphan, and Zedekiah
the son of Hananiah, and all the princes.
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And the sister of Tahpenes bare him Genubath his son, whom
Tahpenes weaned in Pharaoh's house: and Genubath was in
Pharaoh's household among the sons of Pharaoh.
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But when the children of Israel cried unto the LORD, the LORD
raised them up a deliverer, Ehud the son of Gera, a Benjamite,
a man lefthanded: and by him the children of Israel sent a
present unto Eglon the king of Moab.
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And, behold, [thou hast] with thee Shimei the son of Gera, a
Benjamite of Bahurim, which cursed me with a grievous curse in
the day when I went to Mahanaim: but he came down to meet me
at Jordan, and I sware to him by the LORD, saying, I will not
put thee to death with the sword.
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And there went over a ferry boat to carry over the king's
household, and to do what he thought good. And Shimei the son
of Gera fell down before the king, as he was come over Jordan;
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A gerah Hebrew "גרה" is an ancient Hebrew unit of weight and
currency. One gerah is one-twentieth of a shekel. A shekel
being 180 barleycorns or 60 carob divided by 20 = 3 carob.
This is 0.568 grams.
A gerah is in Aramaic a ma'ah "מעה" (pl. ma'ot "מעות" which
means "money"). It was originally a fifth of a Denarius/Zuz as
seen in Exodus ("20 gerah is a shekel"), then became a sixth
of a denar/Zuz, such as the Yehud coins which came in two
denominations, approximately .58 gram as a ma'ah and
approximately .29 gram as a half ma'ah (chatzi ma'ah), and
(.58 X 6 = 3.48) which is about the weight of a Zuz/Denarius
based on a 14 gram Shekel.
The Jerusalem Talmud Shekalim in the Mishnah, debates if a
"kalbon" which was added when giving annually a half shekel to
the Temple in Jerusalem, if it was a "ma'ah" or a "chatzi
ma'ah" (half ma'ah).
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And to the sons of Gershom throughout their families out of
the tribe of Issachar, and out of the tribe of Asher, and out
of the tribe of Naphtali, and out of the tribe of Manasseh in
Bashan, thirteen cities.
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Of the sons of Phinehas; Gershom: of the sons of Ithamar;
Daniel: of the sons of David; Hattush.
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Unto the sons of Gershom [were given] out of the family of the
half tribe of Manasseh, Golan in Bashan with her suburbs, and
Ashtaroth with her suburbs:
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According to the Bible, Gershom (Hebrew: גֵּרְשֹׁם, Modern
Gershom Tiberian Gēršōm ; "a sojourner there"; Latin:
Gersam) was the firstborn son of Moses and Zipporah.[1] The
name appears to mean a sojourner there (גר שם ger sham),
which the text argues was a reference to Moses' flight from
Egypt; biblical scholars regard the name as being
essentially the same as Gershon,[2] and it is Gershom rather
than Gershon who is sometimes listed by the Book of
Chronicles, as a founder of one of the principal Levite
factions.[3] Textual scholars attribute the description of
Gershom to a different source text to the genealogy
involving Gershon.[4]
The passage in Exodus concerning Moses and Zipporah reaching
an inn, contain four of the most ambiguous and awkward
sentences in Biblical text; the text appears to suggest that
something, possibly God or an angel, attacks either Gershom
or Moses, until a circumcision is carried out by Zipporah on
whichever of the two men it was that was being attacked.[5]
The later Books of Chronicles identify Shebuel as being one
of Gershom's "son"s,[6] though this is anachronistic for a
literal interpretation of the bible, since Shebuel is
described as living in the time of King David. The Hebrew
word son, can also mean a descendant, for example
descendants of King David, are called sons of David in the
original Hebrew, in many instances...
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And the tabernacle was taken down; and the sons of Gershon and
the sons of Merari set forward, bearing the tabernacle.
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And the charge of the sons of Gershon in the tabernacle of the
congregation [shall be] the tabernacle, and the tent, the
covering thereof, and the hanging for the door of the
tabernacle of the congregation,
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And the children of Gershon [had] by lot out of the families
of the tribe of Issachar, and out of the tribe of Asher, and
out of the tribe of Naphtali, and out of the half tribe of
Manasseh in Bashan, thirteen cities.
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According to the Torah, Gershon (Hebrew: גרשון) was the
eldest of the sons of Levi,[1] and the patriarchal founder
of the Gershonites, one of the four main divisions among the
Levites in biblical times. The Gershonites were charged with
the care of the outer tabernacle including components such
as the tent and its covering, screens, doors, and hangings.
Biblical scholars regard the name as being essentially the
same as "Gershom" (Hebrew: גֵּרְשֹׁם, Modern Gerəšom Tiberian
Gērəšōm),[2] which appears to mean "a sojourner there" (גר
שם), and it is Gershom rather than Gershon who is sometimes
listed in the Book of Chronicles as a founder of one of the
principal Levite factions.[3] The Torah names Gershon's sons
as Libni and Shimei.[4]
Textual scholars attribute the genealogy to the Book of
Generations, a document originating from a religiopolitical
group similar to that behind the Priestly source, and at a
similar date.[5] According to biblical scholars, the Torah's
genealogy for Levi's descendants is actually an aetiological
myth reflecting the fact that there were four different
groups among the Levites-the Gershonites, the Kohathites,
the Merarites, and the Aaronids.[6][7] In these scholars'
view, Levite was originally just a job title, deriving from
the Minaean word lawi'u, meaning "priest", rather than the
name of a tribe...
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Now it came to pass, when Sanballat, and Tobiah, and Geshem
the Arabian, and the rest of our enemies, heard that I had
builded the wall, and [that] there was no breach left therein;
(though at that time I had not set up the doors upon the
gates;)
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But when Sanballat the Horonite, and Tobiah the servant, the
Ammonite, and Geshem the Arabian, heard [it], they laughed us
to scorn, and despised us, and said, What [is] this thing that
ye do? will ye rebel against the king?
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That Sanballat and Geshem sent unto me, saying, Come, let us
meet together in [some one of] the villages in the plain of
Ono. But they thought to do me mischief.
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(גשם) is one of the Hebrew words for "rain," applied mostly to
the heavy rains which occur in Israel in the fall and winter.
This half of the year is called in the Mishnah "yemot ha-
geshamin" (days of rains). In the liturgy of the German-Polish
ritual "Geshem" stands for the piyyuṭim which in the Mussaf or
additional service for the Eighth Festival Day (Shemini
Aẓeret) are read and sung as an introduction to the first
mention of the "powers of rain," i.e., the words "He causeth
the wind to blow and the rain to descend."
"Geshem" corresponds to the "Tal" (Dew) occurring in the
liturgy for the first day of the Passover, when the above-
quoted passage is omitted as being inapplicable to spring and
summer. These piyyuṭim end with an invocation in six stanzas,
each of which closes either with "for his sake do not withhold
water!" or with "through his merit favor the outflow of
water!" the merits of the Patriarchs, of Moses, of Aaron, and
of the twelve tribes crossing the Red Sea being successively
referred to.
Geshem - used as a male first name - was a Nabatean leader who
opposed Nehemiah (6 ) in the reconstruction of Jerusalem...
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And they took two princes of the Midianites, Oreb and Zeeb;
and they slew Oreb upon the rock Oreb, and Zeeb they slew at
the winepress of Zeeb, and pursued Midian, and brought the
heads of Oreb and Zeeb to Gideon on the other side Jordan.
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And Gideon sent messengers throughout all mount Ephraim,
saying, Come down against the Midianites, and take before them
the waters unto Bethbarah and Jordan. Then all the men of
Ephraim gathered themselves together, and took the waters unto
Bethbarah and Jordan.
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And Gideon said unto them, I will not rule over you, neither
shall my son rule over you: the LORD shall rule over you.
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(Hebrew: גִּדְעוֹן, Modern Gid'on Tiberian Giḏʻôn), which means
"Destroyer," "Mighty warrior," or "Feller (of trees)" was
judge of the Hebrews. His story is recorded in the Book of
Judges and this account is compiled in the Hebrew Bible/Old
Testament. His story is told in chapters 6 to 8 . He is also
named in the Epistle to the Hebrews as an example of a man of
faith...
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And by him [shall be] the tribe of Manasseh: and the captain
of the children of Manasseh [shall be] Gamaliel the son of
Pedahzur.
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And for a sacrifice of peace offerings, two oxen, five rams,
five he goats, five lambs of the first year: this [was] the
offering of Gamaliel the son of Pedahzur.
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Gamaliel the Elder English pronunciation: /ɡəˈmeɪljəl/,[1] or
Rabbi Gamaliel I, was a leading authority in the Sanhedrin in
the mid first century. He was the grandson of the great Jewish
teacher Hillel the Elder, and died twenty years before the
destruction of the second temple in Jerusalem. He fathered a
son, whom he called Simeon, after his father's name[2], and a
daughter, whose daughter (i.e., Gamaliel's granddaughter)
married a priest named Simon ben Nathanael[3]. The name
Gamaliel is the Greek form of the Hebrew name meaning reward
of God.
In the Christian tradition, Gamaliel is celebrated as a
Pharisee doctor of Jewish Law, who was the teacher of Paul the
Apostle[4]; The Book of Acts portrays Gamaliel as a man of
great respect[5]...
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The one and twentieth to Jachin, the two and twentieth to
Gamul,
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(Hebrew: גָמוּל; "rewarded" or "recompense") was head of the
twentieth of twenty-four priestly divisions instituted by King
David. (I Chr. 24:17 )
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And the measuring line shall yet go forth over against it upon
the hill Gareb, and shall compass about to Goath.
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Gibeat Gareb or the Leper's Hill is a hill near Jerusalem
(Jer. 31:39), probably the hill of lepers, and consequently a
place outside the boundary of the city.
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Duke Korah, duke Gatam, [and] duke Amalek: these [are] the
dukes [that came] of Eliphaz in the land of Edom; these [were]
the sons of Adah.
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The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz,
and Timna, and Amalek.
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And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam,
and Kenaz.
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Geber the son of Uri [was] in the country of Gilead, [in] the
country of Sihon king of the Amorites, and of Og king of
Bashan; and [he was] the only officer which [was] in the land.
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The son of Geber, in Ramothgilead; to him [pertained] the
towns of Jair the son of Manasseh, which [are] in Gilead; to
him [also pertained] the region of Argob, which [is] in
Bashan, threescore great cities with walls and brasen bars:
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Then Ishmael carried away captive all the residue of the
people that [were] in Mizpah, [even] the king's daughters, and
all the people that remained in Mizpah, whom Nebuzaradan the
captain of the guard had committed to Gedaliah the son of
Ahikam: and Ishmael the son of Nethaniah carried them away
captive, and departed to go over to the Ammonites.
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Now the pit wherein Ishmael had cast all the dead bodies of
the men, whom he had slain because of Gedaliah, [was] it which
Asa the king had made for fear of Baasha king of Israel: [and]
Ishmael the son of Nethaniah filled it with [them that were]
slain.
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Then Johanan the son of Kareah spake to Gedaliah in Mizpah
secretly, saying, Let me go, I pray thee, and I will slay
Ishmael the son of Nethaniah, and no man shall know [it]:
wherefore should he slay thee, that all the Jews which are
gathered unto thee should be scattered, and the remnant in
Judah perish?
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According to the Hebrew Bible, Gedaliah was appointed by
Nebuchadnezzar as governor of Yehud province,[1] which was
formed after the defeat the Kingdom of Judah and the
destruction of Jerusalem, in a part of the territory that
previously formed the kingdom. He was supported by a Chaldean
guard stationed at Mizpah.[2] On hearing of the appointment,
the Jews that had taken refuge in surrounding countries
returned to Judah.[3]
Gedaliah was the son of Ahikam[4] (who saved the life of the
prophet Jeremiah)[5] and the grandson of Shaphan (who is
mentioned in relation to the discovery of the scroll of
Teaching that scholars identify as the core of the book of
Deuteronomy)[6].
Gedaliah was a wise man, gentle and modest. He zealously began
to encourage the people to cultivate the fields and vineyards,
and thus lay the foundation of security. Many who had fled to
neighboring lands during the war of destruction were attracted
by the news of the revival of the community. They came to
Gedaliah in Mizpah and were warmly welcomed by him...
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And it came to pass, as he was telling the king how he had
restored a dead body to life, that, behold, the woman, whose
son he had restored to life, cried to the king for her house
and for her land. And Gehazi said, My lord, O king, this [is]
the woman, and this [is] her son, whom Elisha restored to
life.
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Then he said to Gehazi, Gird up thy loins, and take my staff
in thine hand, and go thy way: if thou meet any man, salute
him not; and if any salute thee, answer him not again: and lay
my staff upon the face of the child.
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And he called Gehazi, and said, Call this Shunammite. So he
called her. And when she was come in unto him, he said, Take
up thy son.
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Gehazi, Geichazi, or Giezi (Douay-Rheims) (Hebrew: גֵּיחֲזִי;
Tiberian: Gêḥăzî; Standard: Geẖazi; "valley of vision") is a
figure found in the Tanakh Books of Kings. He was Elisha's
servant. He appears in connection with the history of the
Shunammite[1] and of Naaman the Syrian. On this latter
occasion, Gehazi, overcome with avarice, solicited, and
obtained in the prophet's name "a talent of silver and two
changes of garments" from Naaman. Consequently, he was
guilty of duplicity and dishonesty of conduct, causing
Elisha to denounce his crime with righteous sternness, and
pass on him the terrible doom that "the leprosy of Naaman
would cleave to him and his descendants for ever".[2]
Later,[3] he appeared before King Joram, to whom he
recounted the great deeds of his master.[4]
In Rabbinic Literature, Gehazi is identified as one of four
commoners who forfeited his share in Olam haba, the
afterlife, because of his wickedness, especially in the
presence of a upstanding example such as Elisha, and his
consistent refusal to repent.[5]
He is the ostensible subject of Rudyard Kipling's poem
Gehazi, thought to be aimed at Rufus Isaacs, a member of the
British Liberal government at the time the poem was
composed.[6]
Two meanings for the name "Gehazi" have been suggested:
"valley of vision" or "valley of avarice."
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By the hand of Elasah the son of Shaphan, and Gemariah the
son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon
to Nebuchadnezzar king of Babylon) saying,
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Then Festus, when he had conferred with the council, answered,
Hast thou appealed unto Caesar? unto Caesar shalt thou go.
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But after two years Porcius Festus came into Felix' room: and
Felix, willing to shew the Jews a pleasure, left Paul bound.
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Then Agrippa said unto Festus, I would also hear the man
myself. To morrow, said he, thou shalt hear him.
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My love [be] with you all in Christ Jesus. Amen. <[The first
[epistle] to the Corinthians was written from Philippi by
Stephanas and Fortunatus and Achaicus and Timotheus.]>
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I am glad of the coming of Stephanas and Fortunatus and
Achaicus: for that which was lacking on your part they have
supplied.
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And when Gaal saw the people, he said to Zebul, Behold, there
come people down from the top of the mountains. And Zebul said
unto him, Thou seest the shadow of the mountains as [if they
were] men.
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And Gaal the son of Ebed said, Who [is] Abimelech, and who
[is] Shechem, that we should serve him? [is] not [he] the son
of Jerubbaal? and Zebul his officer? serve the men of Hamor
the father of Shechem: for why should we serve him?
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And Gaal the son of Ebed came with his brethren, and went over
to Shechem: and the men of Shechem put their confidence in
him.
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(Hebrew:גַּעַל) is a minor 12th century BCE biblical character,
introduced in the 9th chapter of Judges in the Bible as the
son of Ebed. His story is told in Judges 9:26-41. Gaal had
occupied Shechem and boasted to Zebul, the ruler of Shechem,
that he could defeat Abimelech. Zebul warned Abimelech of
Gaal's plans and offered a plan to defeat Gaal. Abimelech
defeated Gaal and drove him back to the gates of Shechem.
Zebul subsequently drove Gaal and his remaining kinsmen from
Shechem altogether. He is not mentioned thereafter in the
Bible.
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(Hebrew: גד ; "luck") was, according to the Book of Genesis,
the first son of Jacob and Zilpah, the seventh of Jacob
overall, and the founder of the Israelite Tribe of Gad;
however some Biblical scholars view this as postdiction, an
eponymous metaphor providing an aetiology of the
connectedness of the tribe to others in the Israelite
confederation[1]. The text of the Torah argues that the name
of Gad means luck/fortunate, in Hebrew, deriving from a root
meaning cut/divide, in the sense of divided out; classical
rabbinical literature argues that the name was a prophetic
reference to the manna; some Biblical scholars suspect that
refers to a deity originally worshipped by the tribe, namely
Gad[2], the semitic deity of fortune, who, according to the
Book of Isaiah, was still worshipped by certain Hebrews
during the 6th century BC[3].
The Biblical account shows Zilpah's status as a handmaid
change to an actual wife of Jacob Genesis 30:9,11 . Her
handmaid status is regarded by some biblical scholars as
indicating that the authors saw the tribe of Gad as being
not of entirely Israelite origin[2]; many scholars believe
that Gad was a late addition to the Israelite
confederation[4], as implied by the Moabite Stone, which
seemingly differentiates between the Israelites and the
tribe of Gad[5]. Gad by this theory is assumed to have
originally been a northwards-migrating nomadic tribe, at a
time when the other tribes were quite settled in Canaan[6].
According to classical rabbinical literature, Gad was born
on the tenth of Heshwan, and lived 125 years[2]. These
sources go on to state that, unlike his other brothers,
Joseph didn't present Gad to the Pharaoh, since Joseph
didn't want Gad to become one of Pharaoh's guards, an
appointment that would have been likely had the Pharaoh
realised that Gad had great strength[7].
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Of the tribe of Joseph, [namely], of the tribe of Manasseh,
Gaddi the son of Susi.
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Of the tribe of Zebulun, Gaddiel the son of Sodi.
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the son of Sodi of the house of Zebulun, was a scout sent to
Canaan prior to the crossing of the Jordan River according to
Numbers 13:10.
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The children of Giddel, the children of Gahar, the children of
Reaiah,
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The children of Hanan, the children of Giddel, the children
of Gahar,
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And there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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Gaius mine host, and of the whole church, saluteth you.
Erastus the chamberlain of the city saluteth you, and Quartus
a brother.
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And the whole city was filled with confusion: and having
caught Gaius and Aristarchus, men of Macedonia, Paul's
companions in travel, they rushed with one accord into the
theatre.
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And when Paul was now about to open [his] mouth, Gallio said
unto the Jews, If it were a matter of wrong or wicked
lewdness, O [ye] Jews, reason would that I should bear with
you:
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And when Gallio was the deputy of Achaia, the Jews made
insurrection with one accord against Paul, and brought him to
the judgment seat,
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Then all the Greeks took Sosthenes, the chief ruler of the
synagogue, and beat [him] before the judgment seat. And Gallio
cared for none of those things.
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Junius Annaeus Gallio (originally Lucius Annaeus Novatus),
son of the rhetorician Seneca the Elder and the elder
brother of Seneca the Younger, was born at Corduba (Cordova)
about the beginning of the Christian era.
At Rome he was adopted by Lucius Junius Gallio, a
rhetorician of some repute, from whom he took the name of
Junius Gallio. His brother Seneca, who dedicated to him the
treatises De Ira and De Vita Beata, speaks of the charm of
his disposition, also alluded to by the poet Statius
(Silvae, ii.7, 32). It is probable that he was banished to
Corsica with his brother, and that both returned together to
Rome when Agrippina selected Seneca to be tutor to Nero.
Towards the close of the reign of Claudius, Gallio was
proconsul of the newly constituted senatorial province of
Achaea, but seems to have been compelled by ill-health to
resign the post within a few years. During his tenure of
office, according to the Bible, he dismissed the charge
brought by the Jews against the apostle Paul (Acts 18 ). His
behaviour on this occasion ("but Gallio cared for none of
these things", v. 17) shows the impartial attitude of the
Roman officials towards Christianity in its early days. He
survived his brother Seneca, but was subsequently put to
death by order of Nero (in 65) or committed suicide.
Gallio's tenure can be fairly accurately dated to between
51-52 AD or 52-53 AD.[1] The events of Acts 18 can therefore
be dated to this period. This is significant because it is
the most accurately known date in the life of Paul.
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I am verily a man [which am] a Jew, born in Tarsus, [a city]
in Cilicia, yet brought up in this city at the feet of
Gamaliel, [and] taught according to the perfect manner of the
law of the fathers, and was zealous toward God, as ye all are
this day.
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So the Levites appointed Heman the son of Joel; and of his
brethren, Asaph the son of Berechiah; and of the sons of
Merari their brethren, Ethan the son of Kushaiah;
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For he was wiser than all men; than Ethan the Ezrahite, and
Heman, and Chalcol, and Darda, the sons of Mahol: and his fame
was in all nations round about.
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And their brethren the sons of Merari [stood] on the left
hand: Ethan the son of Kishi, the son of Abdi, the son of
Malluch,
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(or Eitan, Eytan or Etan in Hebrew) is a male given name
meaning strong, firm, and safe.
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And there sat in a window a certain young man named Eutychus,
being fallen into a deep sleep: and as Paul was long
preaching, he sunk down with sleep, and fell down from the
third loft, and was taken up dead.
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was a young man tended to by St. Paul. He fell asleep due to
the long nature of the discourse Paul was giving and fell from
his seat out of a three story window. Paul then picked him up,
insisting that he was not dead, and carried him back upstairs;
those gathered then had a meal and a long conversation which
lasts until dawn. After Paul left, Eutychus was found to be
alive. This is related in the New Testament book of Acts 20:9-
12.
It is unclear whether the story intends to relate that
Eutychus was killed by the fall and Paul raised him, or
whether he simply seemed to be dead, with Paul ensuring that
he is still alive. Recent translations of the text differ on
this point.[1][2]
The name Eutychus means "fortunate"...
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And it came to pass in the seven and thirtieth year of the
captivity of Jehoiachin king of Judah, in the twelfth month,
on the seven and twentieth [day] of the month, [that]
Evilmerodach king of Babylon in the year that he began to
reign did lift up the head of Jehoiachin king of Judah out of
prison;
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And it came to pass in the seven and thirtieth year of the
captivity of Jehoiachin king of Judah, in the twelfth month,
in the five and twentieth [day] of the month, [that]
Evilmerodach king of Babylon in the [first] year of his reign
lifted up the head of Jehoiachin king of Judah, and brought
him forth out of prison,
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And Ozias begat Joatham; and Joatham begat Achaz; and Achaz
begat Ezekias;
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And Ezekias begat Manasses; and Manasses begat Amon; and Amon
begat Josias;
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Hezekiah is the common transliteration of a name more properly
transliterated as "Ḥizkiyyahu." (Hebrew: חִזְקִיָּ֫הוּ, יְחִזְקִיָּ֫הוּ,
Modern H̱izkiyyahu, Yeẖizkiyyahu Tiberian Ḥizqiyyā́hû,
Yəḥizqiyyā́hû; Greek: Ἐζεκίας, Ezekias, in the Septuagint;
Latin: Ezechias) was the son of Ahaz and the 14th king of
Judah.[1] Edwin Thiele has concluded that his reign was
between c. 715 and 686 BC.[2] He is also one of the kings
mentioned in the genealogy of Jesus in the Gospel of Matthew.
Hezekiah witnessed the forced resettlement of the northern
Kingdom of Israel by Sargon's Assyrians in c 720 BC and was
king of Judah during the invasion and siege of Jerusalem by
Sennacherib in 701 BC. The siege was lifted by a miraculous
plague that afflicted Sennacherib's army.[3] Even so, the
Assyrians conquered much of Judah, and Hezekiah's people came
to yearn for an ideal king who would restore the golden age of
David.[3]
Notably, Isaiah and Micah prophesied during his reign.[1]
Hezekiah enacted sweeping religious reforms, during which he
removed non-Yahwistic elements from the Jerusalem temple...
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The word of the LORD came expressly unto Ezekiel the priest,
the son of Buzi, in the land of the Chaldeans by the river
Chebar; and the hand of the LORD was there upon him.
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Thus Ezekiel is unto you a sign: according to all that he hath
done shall ye do: and when this cometh, ye shall know that I
[am] the Lord GOD.
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According to religious texts, Ezekiel (Hebrew: יְחֶזְקֵאל,
Y'khizqel, IPA: [jəħ.ezˈqel]), "God will strengthen" (from
חזק, khazaq, [kħaˈzaq], literally "to fasten upon",
figuratively "strong", and אל, el, [ʔel], literally
"strength", figuratively "Almighty"), was a priest in the
Bible who prophesied for 22 years sometime in the 6th century
BC in the form of visions while exiled in Babylon, as recorded
in the Book of Ezekiel.
Christianity regards Ezekiel as a prophet. Judaism considers
the Book of Ezekiel a part of its canon, and regards Ezekiel
as the third of the major prophets. Islam speaks of a prophet
named Dhul-Kifl, who is most commonly identified with
Ezekiel...
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And Ezra opened the book in the sight of all the people; (for
he was above all the people;) and when he opened it, all the
people stood up:
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And Ezra the scribe stood upon a pulpit of wood, which they
had made for the purpose; and beside him stood Mattithiah, and
Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on
his right hand; and on his left hand, Pedaiah, and Mishael,
and Malchiah, and Hashum, and Hashbadana, Zechariah, [and]
Meshullam.
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And Ezra blessed the LORD, the great God. And all the people
answered, Amen, Amen, with lifting up their hands: and they
bowed their heads, and worshipped the LORD with [their] faces
to the ground.
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(Hebrew: עֶזְרָא, Modern Ezra Tiberian ʻEzrâ; Greek: Έσδράς;
Latin: Esdras) was a Jewish priestly scribe who led about
5,000 Israelite exiles living in Babylon to their home city of
Jerusalem in 459 BCE. Ezra reconstituted the dispersed Jewish
community on the basis of the Torah and with an emphasis on
the law. According to the Hebrew Bible, Ezra resolved the
identity threat which arose by the intermarriage between Jews
and foreigners and provided a definite reading of the
Torah.[1][2] Ezra is highly respected in the Jewish tradition.
His knowledge of the Torah is considered to have been equal
with Moses.[3] Like Moses, Enoch, and David, Ezra is given the
honorific title of "scribe" and is referred to as עזרא הסופר,
or "Ezra the scribe" in the Jewish tradition.[4]
Although not mentioned at all in the Qur'an among the Islamic
prophets, he is considered as one of the prophets by some
Muslim scholars, based on Islamic traditions...
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And over them that did the work of the field for tillage of
the ground [was] Ezri the son of Chelub:
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And as he reasoned of righteousness, temperance, and judgment
to come, Felix trembled, and answered, Go thy way for this
time; when I have a convenient season, I will call for thee.
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And when Felix heard these things, having more perfect
knowledge of [that] way, he deferred them, and said, When
Lysias the chief captain shall come down, I will know the
uttermost of your matter.
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And after certain days, when Felix came with his wife
Drusilla, which was a Jewess, he sent for Paul, and heard him
concerning the faith in Christ.
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So he sent into Macedonia two of them that ministered unto
him, Timotheus and Erastus; but he himself stayed in Asia for
a season.
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Erastus abode at Corinth: but Trophimus have I left at Miletum
sick.
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According to the Epistle to the Romans, Erastus was Corinth's
οἰκονόμος (oikonomos),[1] a position of high status. The word
is generally translated as "steward" or, in this context,
"treasurer";[2] KJV uses the translation "chamberlain", NIV
uses "director of public works". An Erastus is also mentioned
in the Second Epistle to Timothy and Acts. It is not certain
if these verses all refer to the one person...
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That the saying of Esaias the prophet might be fulfilled,
which he spake, Lord, who hath believed our report? and to
whom hath the arm of the Lord been revealed?
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And Philip ran thither to [him], and heard him read the
prophet Esaias, and said, Understandest thou what thou
readest?
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And there was delivered unto him the book of the prophet
Esaias. And when he had opened the book, he found the place
where it was written
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And it came to pass, as he was worshipping in the house of
Nisroch his god, that Adrammelech and Sharezer his sons smote
him with the sword: and they escaped into the land of Armenia.
And Esarhaddon his son reigned in his stead.
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And it came to pass, as he was worshipping in the house of
Nisroch his god, that Adrammelech and Sharezer his sons smote
him with the sword; and they escaped into the land of Armenia:
and Esarhaddon his son reigned in his stead.
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Then they came to Zerubbabel, and to the chief of the
fathers, and said unto them, Let us build with you: for we
seek your God, as ye [do]; and we do sacrifice unto him since
the days of Esarhaddon king of Assur, which brought us up
hither.
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(Akkadian: Aššur-ahhe-iddina "Ashur has given a brother to
me"; Aramaic: ܐܵܫܘܿܪ ܐܵܗܐܹ ܐܝܼܕܝܼܢܵܐ; Hebrew: אֵסַר חַדֹּן;[1] Ancient
Greek: Ασαραδδων;[2] Latin: Asor Haddan[3]), was a king of
Assyria who reigned 681 – 669 BC. He was the youngest son of
Sennacherib and the Aramean queen Naqi'a (Zakitu),
Sennacherib's second wife...
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I have loved you, saith the LORD. Yet ye say, Wherein hast
thou loved us? [Was] not Esau Jacob's brother? saith the LORD:
yet I loved Jacob,
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And he commanded the foremost, saying, When Esau my brother
meeteth thee, and asketh thee, saying, Whose [art] thou? and
whither goest thou? and whose [are] these before thee?
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And these [are] the names of the dukes [that came] of Esau,
according to their families, after their places, by their
names; duke Timnah, duke Alvah, duke Jetheth,
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According to the Book of Genesis of the Hebrew Bible, Esau
(pronounced /ˈiːsɔː/) (Hebrew עֵשָׂו, Standard Hebrew Esav,
Tiberian Hebrew ʿĒśāw; Greek: Ἡσαῦ) was the fraternal twin
brother[1][2][3] of Jacob (whom God renamed Israel)-the
patriarch and founder of the Israelites.[4] Esau and Jacob
were the sons of Isaac and Rebekah, and the grandsons of
Abraham and Sarah. Esau was born first and when Jacob was
born, he held onto Esau's heel (Genesis 25:26 ). Isaac was
sixty years old when they were born, but Rebekah is believed
to have been much younger. Abraham was still alive at that
time, though he would have been 160 years old by that stage,
and would live another fifteen years.
As the first born, Esau was entitled to inherit the wealth of
his father Isaac after his death. However, he sold his
birthright to Jacob[4] in exchange for a "mess of pottage"
(meal of lentils) (Genesis 25:29–34 ). According to the
Talmud, the sale of the birthright took place immediately
after Abraham died.[5] The Talmudic dating would give both
Esau and Jacob an age of 15 at the time...
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And Ner begat Kish, and Kish begat Saul, and Saul begat
Jonathan, and Malchishua, and Abinadab, and Eshbaal.
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Ish-bosheth (אִֽישְׁבֹּ֫שֶׁת; Standard: Ishbóshet; Tiberian: ʼΚbṓšeṯ)
also called Eshbaal (אֶשְׁבַּ֫עַל; Standard: Eshbáʻal; Tiberian:
ʼEšbáʻal), Ashbaal or Ishbaal, appears in the Hebrew Bible. He
was born in c. 1047 BC and was one of the four sons of King
Saul with Ahinoam, daughter of Ahimaaz. Ish-bosheth was chosen
as the second king over the Kingdom of Israel, which then
consisted of all the twelve tribes of the Israelites, after
the death of his father and three brothers at the Battle of
Mount Gilboa...
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And there came one that had escaped, and told Abram the
Hebrew; for he dwelt in the plain of Mamre the Amorite,
brother of Eshcol, and brother of Aner: and these [were]
confederate with Abram.
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Save only that which the young men have eaten, and the portion
of the men which went with me, Aner, Eshcol, and Mamre; let
them take their portion.
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For when they went up unto the valley of Eshcol, and saw the
land, they discouraged the heart of the children of Israel,
that they should not go into the land which the LORD had given
them.
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And it came to pass, as if it had been a light thing for him
to walk in the sins of Jeroboam the son of Nebat, that he took
to wife Jezebel the daughter of Ethbaal king of the Zidonians,
and went and served Baal, and worshipped him.
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Ithobaal I (or Ethbaal; Biblical Ethbaal, 1 Kings 16:31) was a
king of Tyre who founded a new dynasty. During his reign, Tyre
expanded its power on the mainland, making all of Phoenicia
its territory as far north as Beirut, including Sidon, and
even a part of the island of Cyprus. At the same time, Tyre
also built new overseas colonies: Botrys (now Batrun) near
Byblos, and Auza in Libya.
Primary information related to Ithobaal comes from Josephus’s
citation of the Phoenician author Menander of Ephesus, in
Against Apion i.18. Here it is said that the previous king,
Phelles, "was slain by Ithobalus, the priest of Astarte, who
reigned thirty-two years, and lived sixty-eight years; he was
succeeded by his son Badezorus (Baal-Eser II)."...
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(Greek: Ἐπαφρᾶς) was a Christian preacher who spread the
Gospel to his fellow Colossian citizens (Col. 1:7; 4:12). When
Paul was a prisoner in Rome, Epaphras came to him with a
favourable account of the Church at Colossae. He remained with
Paul in Rome and was, in a sense, his "fellow prisoner"
(Philemon 1:23). Paul bears witness to the struggling in his
prayers for Colossae and his work of service there and in
Laodicea and Hierapolis. (Colossians 4:12-13)
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But I have all, and abound: I am full, having received of
Epaphroditus the things [which were sent] from you, an odour
of a sweet smell, a sacrifice acceptable, wellpleasing to God.
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Yet I supposed it necessary to send to you Epaphroditus, my
brother, and companion in labour, and fellowsoldier, but your
messenger, and he that ministered to my wants.
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The grace of our Lord Jesus Christ [be] with you all. Amen.
<[To [the] Philippians written from Rome, by Epaphroditus.]>
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is a saint of the Orthodox Church and the Catholic Church,
first Bishop of Philippi, and of Andriaca in Asia Minor, and
first Bishop of Terracina, Italy. There is little evidence
that these were all the same man...
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And thou shalt prepare a meat offering for it every morning,
the sixth part of an ephah, and the third part of an hin of
oil, to temper with the fine flour; a meat offering
continually by a perpetual ordinance unto the LORD.
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Then shall the man bring his wife unto the priest, and he
shall bring her offering for her, the tenth [part] of an ephah
of barley meal; he shall pour no oil upon it, nor put
frankincense thereon; for it [is] an offering of jealousy, an
offering of memorial, bringing iniquity to remembrance.
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But if he be not able to bring two turtledoves, or two young
pigeons, then he that sinned shall bring for his offering the
tenth part of an ephah of fine flour for a sin offering; he
shall put no oil upon it, neither shall he put [any]
frankincense thereon: for it [is] a sin offering.
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was one of Midian's[clarification needed] five sons as listed
in the Hebrew Bible.[1] The son of Abraham, Midian's five sons
were Ephah, Epher, Enoch, Abida,[2] and Eldaah. These five
were the progenitors of the Midianites...
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And these [were] the heads of the house of their fathers,
even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and
Hodaviah, and Jahdiel, mighty men of valour, famous men, [and]
heads of the house of their fathers.
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And the sons of Midian; Ephah, and Epher, and Henoch, and
Abida, and Eldaah. All these [are] the sons of Keturah.
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And the sons of Ezra [were], Jether, and Mered, and Epher,
and Jalon: and she bare Miriam, and Shammai, and Ishbah the
father of Eshtemoa.
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was a grandson of Abraham according to Gen. 25:4, whose
descendants, Jewish historian Flavius Josephus claimed, had
invaded Libya. Josephus also claimed that Epher's name was the
etymological root of the continent Africa. According to the
Bible, he was a son of Midian.
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And he passed through mount Ephraim, and passed through the
land of Shalisha, but they found [them] not: then they passed
through the land of Shalim, and [there they were] not: and he
passed through the land of the Benjamites, but they found
[them] not.
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And Joseph took them both, Ephraim in his right hand toward
Israel's left hand, and Manasseh in his left hand toward
Israel's right hand, and brought [them] near unto him.
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Neither did Ephraim drive out the Canaanites that dwelt in
Gezer; but the Canaanites dwelt in Gezer among them.
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(Hebrew: אֶפְרַיִם/אֶפְרָיִם, Standard Efráyim Tiberian ʾEp̄ráyim/
ʾEp̄rāyim) was, according to the Book of Genesis, the second
son of Joseph and Asenath. Asenath was an Egyptian woman whom
Pharaoh gave to Joseph as wife, and the daughter of
Potipherah, a priest of On. (Genesis 41:50-52 ) Ephraim was
born in Egypt before the arrival of the children of Israel
from Canaan. (Genesis 48:5 )...
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And he spake unto Ephron in the audience of the people of the
land, saying, But if thou [wilt give it], I pray thee, hear
me: I will give thee money for the field; take [it] of me, and
I will bury my dead there.
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And the border was drawn from the top of the hill unto the
fountain of the water of Nephtoah, and went out to the cities
of mount Ephron; and the border was drawn to Baalah, which
[is] Kirjathjearim:
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And the field of Ephron, which [was] in Machpelah, which [was]
before Mamre, the field, and the cave which [was] therein, and
all the trees that [were] in the field, that [were] in all the
borders round about, were made sure
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Gaius mine host, and of the whole church, saluteth you.
Erastus the chamberlain of the city saluteth you, and Quartus
a brother.
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(Hebrew:אֱלְקָנָה) is a Hebrew name meaning "God has purchased".
There are several persons in the Bible called Elkanah:
Elkanah (husband of Hannah), father of Samuel.
A Levite, ancestor of a certain Berechiah. (1 Chronicles 9:
16)
A Levite, son of the rebellious Korah and brother of Abiasaph.
(Exodus 6: 24)
A Levite, descendant of Korah, who "came to David at Ziklag
while he was still under restrictions because of Saul." (1
Chronicles chapter 12)
A Levite, descendant from Korah through Abiasaph, mentioned as
the great grandfather of the next. (1 Chronicles chapter 6)
A Levite, mentioned as the great great great grandfather of
Elkanah, Samuel's father.
One of the gatekeepers of the Ark of the Covenant, when David
transferred it to Jerusalem. (1 Chronicles chapter 15)
An official in king Ahaz' court. (2 Chronicles chapter 28)
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Which was [the son] of Melchi, which was [the son] of Addi,
which was [the son] of Cosam, which was [the son] of Elmodam,
which was [the son] of Er,
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Then he went down into the king's house, into the scribe's
chamber: and, lo, all the princes sat there, [even] Elishama
the scribe, and Delaiah the son of Shemaiah, and Elnathan the
son of Achbor, and Gemariah the son of Shaphan, and Zedekiah
the son of Hananiah, and all the princes.
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And Jehoiakim the king sent men into Egypt, [namely], Elnathan
the son of Achbor, and [certain] men with him into Egypt.
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Jehoiachin [was] eighteen years old when he began to reign,
and he reigned in Jerusalem three months. And his mother's
name [was] Nehushta, the daughter of Elnathan of Jerusalem.
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And after him Elon, a Zebulonite, judged Israel; and he judged
Israel ten years.
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And Esau was forty years old when he took to wife Judith the
daughter of Beeri the Hittite, and Bashemath the daughter of
Elon the Hittite:
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Esau took his wives of the daughters of Canaan; Adah the
daughter of Elon the Hittite, and Aholibamah the daughter of
Anah the daughter of Zibeon the Hivite;
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In the Bible, Elon (or Ahialon in Douay-Rheims and some other
translations) (Hebrew: אֵילֹן, Modern Elon Tiberian ʼÊlōn ;
"Oak"; Latin: Ahialon) was a Judge of Israel.
He followed Ibzan and was succeeded by Abdon. It is said that
he was from the Tribe of Zebulun, led Israel for ten years,
and was buried in Ajalon in Zebulon (Judges 12:11).
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But Elymas the sorcerer (for so is his name by
interpretation) withstood them, seeking to turn away the
deputy from the faith.
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is another name for Bar-Jesus (arc. Bar-Yeshua, lat.
Bariesu), a Jewish magician who appears in the New Testament
in the Acts of the Apostles, chapter 13. [1]
Acts of the Apostles calls him a magus, which the King James
Bible here translates as "sorcerer". He is represented as
opposing Paul of Tarsus and Barnabas on the city of Paphos on
Cyprus, when Sergius Paulus, the Roman Proconsul, wishes to
hear Paul and Barnabas speak about Jesus. Because of this
opposition, Paul states that God has decided to make him
temporarily blind. A cloud of darkness immediately begins
blocking his sight;[2] and after this miracle, Sergius Paulus
is converted to Christianity. These events took place during
Paul's first missionary journey. Elymas means "Wise" in
Arabic, while Bar-Yeshua literally means "son of Jesus" in
Aramaic.
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And unto Enoch was born Irad: and Irad begat Mehujael: and
Mehujael begat Methusael: and Methusael begat Lamech.
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And Jared lived after he begat Enoch eight hundred years, and
begat sons and daughters:
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And Enoch walked with God after he begat Methuselah three
hundred years, and begat sons and daughters:
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(from Hebrew: חֲנוֹךְ, Modern H̱anokh Tiberian Ḥănôḵ; Greek:
Ενώχ, Enōkh; Arabic Name:اخنوخ, "initiated, dedicated,
disciplined") is a Hebrew name.
Hanoch is related to the Hebrew word "chinuch", meaning:
enlightenment, wisdom, spirituality.[citation needed]
The Book of Enoch, which formed part of the Dead Sea Scrolls
collection presents itself as being written by Enoch.
Notably, Enoch as the great grandfather of Noah, through the
Book of Enoch is said to have known of the coming of the great
flood and hence Noah's knowlege of it's coming...
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And Enos lived after he begat Cainan eight hundred and fifteen
years, and begat sons and daughters:
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And Seth lived after he begat Enos eight hundred and seven
years, and begat sons and daughters:
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And to Seth, to him also there was born a son; and he called
his name Enos: then began men to call upon the name of the
LORD.
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Enos or Enosh (Hebrew: אֱנוֹשׁ, Standard Enoš, Tiberian ʼĔnôš;
"mortal man"; Ge'ez: ሄኖስ Henos) is a biblical name in the
genealogies of Adam, and consequently referred to within the
genealogies of Chronicles, and of Jesus in the Gospel of Luke.
He is the son of Seth, father of Kenan, and grandson of Adam
and Eve (Gen. 5:6-11; Luke 3:38). According to the Bible he
lived nine hundred and five years...
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Likewise [greet] the church that is in their house. Salute my
wellbeloved Epaenetus, who is the firstfruits of Achaia unto
Christ.
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may refer to the following persons:
Epaenetus (Greek:Ἐπαίνετος, praised), a Christian at Rome to
whom Paul sent his salutation. Epaenetus was one of the first
Christians and beloved friend of Paul...
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Epaphras, who is [one] of you, a servant of Christ, saluteth
you, always labouring fervently for you in prayers, that ye
may stand perfect and complete in all the will of God.
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As ye also learned of Epaphras our dear fellowservant, who is
for you a faithful minister of Christ;
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There salute thee Epaphras, my fellowprisoner in Christ Jesus;
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(Hebrew: אֱלִיפַז/אֱלִיפָז "My God is strength", Standard Hebrew
Elifaz, Tiberian Hebrew ʾĔlîp̄az / ʾĔlîp̄āz) was the first-
born son of Esau by his wife Adah. He had six sons, one of
whom was Amalek, born to his concubine Timna, who was the
ancestral enemy of the Israelite people (Exodus 17:16;
Deuteronomy 25:19).
The Midrash relates that when Jacob escaped from Esau and fled
to his uncle Laban in Haran, Esau sent Eliphaz to pursue and
kill Jacob. When they met Jacob implored Eliphaz not to kill
him, but Eliphaz challenged that he had his father's
instructions to fulfill. Jacob gave everything he had with him
to Eliphaz and said, "A poor person is as good as dead."
Eliphaz was satisfied and left his uncle naked and penniless,
but still alive.
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And with them their brethren of the second [degree],
Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and
Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and
Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters.
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And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and
Jeiel, and Azaziah, with harps on the Sheminith to excel.
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Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet,
Jeremai, Manasseh, [and] Shimei.
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And of the last sons of Adonikam, whose names [are] these,
Eliphelet, Jeiel, and Shemaiah, and with them threescore
males.
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And the sons of Eshek his brother [were], Ulam his firstborn,
Jehush the second, and Eliphelet the third.
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And it shall come to pass, [that] him that escapeth the sword
of Hazael shall Jehu slay: and him that escapeth from the
sword of Jehu shall Elisha slay.
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And it came to pass, as he was telling the king how he had
restored a dead body to life, that, behold, the woman, whose
son he had restored to life, cried to the king for her house
and for her land. And Gehazi said, My lord, O king, this [is]
the woman, and this [is] her son, whom Elisha restored to
life.
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And it was [so], when Elisha the man of God had heard that the
king of Israel had rent his clothes, that he sent to the king,
saying, Wherefore hast thou rent thy clothes? let him come now
to me, and he shall know that there is a prophet in Israel.
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(Hebrew: אֱלִישַׁע, Modern Elišaʿ Tiberian ʾĔlîšaʿ ; "My God is
salvation", Greek: Ἐλισσαῖος, Elissaios or Ἐλισαιέ, Elisaie,
Arabic: إليسع Elyasaʿ; pronounced /ɨˈlaɪʃə/[1]) is a prophet
of the Hebrew Bible. To many Roman Catholics and Eastern
Orthodox he is known as Saint Eliseus; however, the standard
English form of the name has been "Elisha," at least since the
introduction of the Authorized King James Version. He is also
a prophet in Islam under the name Al-Yasa...
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Fine linen with broidered work from Egypt was that which thou
spreadest forth to be thy sail; blue and purple from the isles
of Elishah was that which covered thee.
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And the sons of Javan; Elishah, and Tarshish, Kittim, and
Dodanim.
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And the sons of Javan; Elishah, and Tarshish, Kittim, and
Dodanim.
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was the son of Javan according to the Book of Genesis (10:4)
as well as the mediaeval, rabbinic Book of Jasher; he is said
in Jasher to have been the ancestor of the "Almanim", possibly
a reference to Germanic tribes (Alamanni). The Greek
Septuagint of Genesis 10 lists Elisa not only as the son of
Javan, but also among the sons of Japheth, possibly a
copyist's error.
The world as known to the Hebrews
The Portuguese orator and mythographer Father António Vieira
refers to him as being the mortal ancestor of Lusus (his
divine ancestor being his father Bacchus), founder and eponym
of Lisbon and Lusitania (when he and his brother Tarshish, the
founder of Tartessos, came to Iberia with their uncle Tubal),
as well as the origin of the name of the mythological Elysium.
Others[who?] have identified Elishah with Cypriots; in ancient
times the island or part of it was known as Alashiya.
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And Shallum begat Jekamiah, and Jekamiah begat Elishama.
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So the king sent Jehudi to fetch the roll: and he took it out
of Elishama the scribe's chamber. And Jehudi read it in the
ears of the king, and in the ears of all the princes which
stood beside the king.
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Then he went down into the king's house, into the scribe's
chamber: and, lo, all the princes sat there, [even] Elishama
the scribe, and Delaiah the son of Shemaiah, and Elnathan the
son of Achbor, and Gemariah the son of Shaphan, and Zedekiah
the son of Hananiah, and all the princes.
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was a son of Ammihud and a prince of the house of Ephraim
according to Numbers 1:10.
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And in the seventh year Jehoiada strengthened himself, and
took the captains of hundreds, Azariah the son of Jeroham, and
Ishmael the son of Jehohanan, and Azariah the son of Obed, and
Maaseiah the son of Adaiah, and Elishaphat the son of Zichri,
into covenant with him.
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Ibhar also, and Elishua, and Nepheg, and Japhia,
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And Ibhar, and Elishua, and Elpalet,
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And Elkanah her husband said unto her, Do what seemeth thee
good; tarry until thou have weaned him; only the LORD
establish his word. So the woman abode, and gave her son suck
until she weaned him.
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And they rose up in the morning early, and worshipped before
the LORD, and returned, and came to their house to Ramah: and
Elkanah knew Hannah his wife; and the LORD remembered her.
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And Eli blessed Elkanah and his wife, and said, The LORD give
thee seed of this woman for the loan which is lent to the
LORD. And they went unto their own home.
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(Hebrew: אֱלִיעֶזֶר, Modern Eliʿézer Tiberian ʾĔlîʿézer,
"Help/Court of my God") was the name of at least three
different individuals in the Bible. Eliezer was Moses and
Zipporah's second son. His name means "God is help" in Hebrew.
The verse in the Book of Exodus (18:4) states:
" The name of the (other) son was Eliezer, because 'My
father's God (Eli) was my helper (ezer), rescuing me from
Pharaoh's sword. "
Both Gershom and Eliezer were born during the time Moses had
taken refuge in Midian and had married Jethro's daughter
Zipporah...
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Then was kindled the wrath of Elihu the son of Barachel the
Buzite, of the kindred of Ram: against Job was his wrath
kindled, because he justified himself rather than God.
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As he went to Ziklag, there fell to him of Manasseh, Adnah,
and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu,
and Zilthai, captains of the thousands that [were] of
Manasseh.
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And Elihu the son of Barachel the Buzite answered and said, I
[am] young, and ye [are] very old; wherefore I was afraid, and
durst not shew you mine opinion.
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is a character in the Hebrew Bible's Book of Job. According
to the Book of Job, Elihu is one of Job's friends, descended
from Nahor (Job 32:2, 34:1). He is said to have descended from
Buz who may be from the line of Abraham (Genesis 22:20-21
mentions Buz as a nephew of Abraham)...
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And Elijah said unto Elisha, Tarry here, I pray thee; for the
LORD hath sent me to Bethel. And Elisha said [unto him, As]
the LORD liveth, and [as] thy soul liveth, I will not leave
thee. So they went down to Bethel.
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And Elijah said unto him, Elisha, tarry here, I pray thee; for
the LORD hath sent me to Jericho. And he said, [As] the LORD
liveth, and [as] thy soul liveth, I will not leave thee. So
they came to Jericho.
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And Elijah answered and said to the captain of fifty, If I
[be] a man of God, then let fire come down from heaven, and
consume thee and thy fifty. And there came down fire from
heaven, and consumed him and his fifty.
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(pronounced /ɨˈlaɪdʒə/)[1] or Elias (pronounced /ɨˈlaɪ.əs/)
(Hebrew: אליהו, Eliyahu; Arabic:إلياس, Ilyās), whose name
(El-i Jahu) means "Jehovah is my God,"[2] was a prophet in
Israel in the 9th century BCE. He appears in the Hebrew
Bible, Talmud, Mishnah, New Testament, and the Qur'an.
According to the Books of Kings, Elijah raised the dead,
brought fire down from the sky, and ascended into heaven in
a whirlwind (accompanied by chariots, not in one).[3] In the
Book of Malachi, Elijah's return is prophesied "before the
coming of the great and terrible day of the Lord,"[4] making
him a harbinger of the Messiah and the eschaton in various
faiths that revere the Hebrew Bible.
In Judaism, Elijah's name is invoked at the weekly Havdalah
ritual that marks the end of Shabbat, and Elijah is invoked
in other Jewish customs, among them the Passover seder and
the Brit milah (ritual circumcision). He appears in numerous
stories and references in the Haggadah and rabbinic
literature, including the Babylonian Talmud.
In Christianity, the New Testament describes how both Jesus
and John the Baptist are compared with Elijah, and on some
occasions, thought by some to be manifestations of Elijah,
and Elijah appears with Moses during the Transfiguration of
Jesus...
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Shammah the Harodite, Elika the Harodite,
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is a village in northern Iran, on the road from Tehran to the
Caspian Sea (Chaloos).It is close to Yoosh, where famous
Iranian Poet Nima Yushij was born. The Elikaee family, a
reputable[citation needed] name in the North of Iran, are
originally from this village. The name Elika appears in the
Bible in 2 Samuel and is said to be the "pelican of God." (see
King David's Warriors.)
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And she went, and came, and gleaned in the field after the
reapers: and her hap was to light on a part of the field
[belonging] unto Boaz, who [was] of the kindred of Elimelech.
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And the name of the man [was] Elimelech, and the name of his
wife Naomi, and the name of his two sons Mahlon and Chilion,
Ephrathites of Bethlehemjudah. And they came into the country
of Moab, and continued there.
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And Naomi had a kinsman of her husband's, a mighty man of
wealth, of the family of Elimelech; and his name [was] Boaz.
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And the sons of Becher; Zemira, and Joash, and Eliezer, and
Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and
Alameth. All these [are] the sons of Becher.
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And the sons of Elioenai [were], Hodaiah, and Eliashib, and
Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani,
seven.
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And the priests; Eliakim, Maaseiah, Miniamin, Michaiah,
Elioenai, Zechariah, [and] Hananiah, with trumpets;
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And Elishama, and Eliada, and Eliphalet.
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And Elishama, and Beeliada, and Eliphalet.
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Eliphalet, son of David, born in Jerusalem
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These [were] dukes of the sons of Esau: the sons of Eliphaz
the firstborn [son] of Esau; duke Teman, duke Omar, duke
Zepho, duke Kenaz,
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These [are] the names of Esau's sons; Eliphaz the son of Adah
the wife of Esau, Reuel the son of Bashemath the wife of Esau.
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And it was [so], that after the LORD had spoken these words
unto Job, the LORD said to Eliphaz the Temanite, My wrath is
kindled against thee, and against thy two friends: for ye have
not spoken of me [the thing that is] right, as my servant Job
[hath].
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And they asked him, What then? Art thou Elias? And he saith, I
am not. Art thou that prophet? And he answered, No.
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And they asked him, and said unto him, Why baptizest thou
then, if thou be not that Christ, nor Elias, neither that
prophet?
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And he answered and told them, Elias verily cometh first, and
restoreth all things; and how it is written of the Son of man,
that he must suffer many things, and be set at nought.
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is the Latin transliteration of the Greek name Ἠλίας,
pronounced [eˈli.as] or [ˈeli.as] in most European languages,
and English pronunciation: /ɨˈlaɪ.əs/ in English. Elias is
also a common name in Lebanon and the Levant. Elias is also
Élie in French.
It is the hellenized form of Elijah, the name of an important
prophet in the Hebrew Bible. Some English translations of the
New Testament, including the King James Version, use this form
of the name. (In the King James Version, Elias appears only in
the Apocrypha and New Testament.) Newer translations usually
translate it as Elijah. Elias is linguistically derived from
Elijah because the Hebrew suffix -yahu, rendered -iah or -jah
in English is consistently replaced with -ias in Greek, as
seen in other names such as Isaiah/Esaias and
Jeremiah/Jeremias. In the Levantine tradition, the name is
actually Eliyya (eh-lee-YUH) as mentioned in Arabic Old
Testaments. The Greeks and Romans added an "s" at the end of
most, if not all, semitic names (e.g. Luca became Lucas)...
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And for a sacrifice of peace offerings, two oxen, five rams,
five he goats, five lambs of the first year: this [was] the
offering of Eliasaph the son of Deuel.
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And the chief of the house of the father of the Gershonites
[shall be] Eliasaph the son of Lael.
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On the sixth day Eliasaph the son of Deuel, prince of the
children of Gad, [offered]:
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was the name of two individuals mentioned in the Bible:
The son of Deuel and the prince of the Tribe of Gad according
to Numbers 1:14.
The son of Lael and the chief of the house of Gershon
according to Numbers 3:24.
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Then Eliashib the high priest rose up with his brethren the
priests, and they builded the sheep gate; they sanctified it,
and set up the doors of it; even unto the tower of Meah they
sanctified it, unto the tower of Hananeel.
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Then Ezra rose up from before the house of God, and went into
the chamber of Johanan the son of Eliashib: and [when] he came
thither, he did eat no bread, nor drink water: for he mourned
because of the transgression of them that had been carried
away.
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The Levites in the days of Eliashib, Joiada, and Johanan, and
Jaddua, [were] recorded chief of the fathers: also the
priests, to the reign of Darius the Persian.
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the High Priest is mentioned in Nehemiah 12:10,22 and 3:1,
20-21,13:28 and possibly the Book of Ezra 10:6 of the Hebrew
Bible. Some also place him in different parts of Nehemiah
including 12:23 and 13:4,7, but this is disputed. Nehemiah
3:20-21 places his home between the area of two working
groups constructing the walls of Jerusalem on the north side
of the city. He helped with the refortification of this wall
(Neh 3:1). The size of his house indicated his wealth and
high socio-economic status (Neh 3:23-21). His grandson was
married to the daughter of Sanballat the Horonite (Neh
13:28). This places him as someone who lived during the time
of Nehemiah, and as a result, probably Ezra also. In the
year 445 B.C.E., Eliashib was the high priest when Nehemiah
returned to Jerusalem in the 20th year of Artaxerxes I
(Nehemiah 1:1, 2:1).[1]
Josephus puts Eliashib as a contemporary of Ezra during the
reign of Xerxes, in Ant. 11.5,6-8. He also dates his reign
as high priest through the reign of Cyrus, also called by
the Greeks, Artaxerxes. This is the Artaxerxes depicted in
the Book of Esther. Josephus outlines this story in
Antiq.11:185- Antiq 11:297. The last quotation of this story
states, "When Eliasib the high priest was dead, his son
Judas succeeded in the high priesthood."(Antiq 11:297)
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Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel,
Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti,
and Romamtiezer, Joshbekashah, Mallothi, Hothir, [and]
Mahazioth:
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The twentieth to Eliathah, [he], his sons, and his brethren,
[were] twelve:
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Of the tribe of Benjamin, Elidad the son of Chislon.
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Elidad Prince of the tribe of Benjamin; one of those appointed
by Moses to superintend the division of Canaan amongst the
tribe (Num. 34:21).
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And these [were] the heads of the house of their fathers, even
Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and
Hodaviah, and Jahdiel, mighty men of valour, famous men, [and]
heads of the house of their fathers.
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And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth,
and Jozabad, and Eliel, and Ismachiah, and Mahath, and
Benaiah, [were] overseers under the hand of Cononiah and
Shimei his brother, at the commandment of Hezekiah the king,
and Azariah the ruler of the house of God.
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And David called for Zadok and Abiathar the priests, and for
the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel,
and Amminadab,
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is a Hebrew name. It can be translated to English as "My God
is God."
Means Angel or Archangel.
The name is formed from two different Hebrew terms for God.
Eli, meaning "my God" and El "God". Therefore the commonly
understood meaning of the name is "my God God" or "my God is
God".
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And the sons of Becher; Zemira, and Joash, and Eliezer, and
Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and
Alameth. All these [are] the sons of Becher.
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Then sent I for Eliezer, for Ariel, for Shemaiah, and for
Elnathan, and for Jarib, and for Elnathan, and for Nathan, and
for Zechariah, and for Meshullam, chief men; also for Joiarib,
and for Elnathan, men of understanding.
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Then Eliezer the son of Dodavah of Mareshah prophesied against
Jehoshaphat, saying, Because thou hast joined thyself with
Ahaziah, the LORD hath broken thy works. And the ships were
broken, that they were not able to go to Tarshish.
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But there remained two [of the] men in the camp, the name of
the one [was] Eldad, and the name of the other Medad: and the
spirit rested upon them; and they [were] of them that were
written, but went not out unto the tabernacle: and they
prophesied in the camp.
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And there ran a young man, and told Moses, and said, Eldad and
Medad do prophesy in the camp.
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Eleazar begat Phinehas, Phinehas begat Abishua,
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And Phinehas the son of Eleazar the priest said unto the
children of Reuben, and to the children of Gad, and to the
children of Manasseh, This day we perceive that the LORD [is]
among us, because ye have not committed this trespass against
the LORD: now ye have delivered the children of Israel out of
the hand of the LORD.
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And they came near before Eleazar the priest, and before
Joshua the son of Nun, and before the princes, saying, The
LORD commanded Moses to give us an inheritance among our
brethren. Therefore according to the commandment of the LORD
he gave them an inheritance among the brethren of their
father.
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(or Elazar), (Hebrew: אֶלְעָזָר, Modern Elʻazar Tiberian Elʻāzār ;
"God has helped") was a Levite priest in the Hebrew Bible, the
second Kohen Gadol (High Priest) - succeeding his father
Aaron...
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And there was again a battle in Gob with the Philistines,
where Elhanan the son of Jaareoregim, a Bethlehemite, slew
[the brother of] Goliath the Gittite, the staff of whose spear
[was] like a weaver's beam.
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And there was war again with the Philistines; and Elhanan the
son of Jair slew Lahmi the brother of Goliath the Gittite,
whose spear staff [was] like a weaver's beam.
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Also the valiant men of the armies [were], Asahel the brother
of Joab, Elhanan the son of Dodo of Bethlehem,
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The Biblical Elhanan was the son of Dodo (2 Samuel 23:24, 1
Chronicles 11:26). He was a member of King David’s elite
fighters known as The Thirty. Some believe he was in fact the
same person as the Elhanan mentioned in 2 Samuel 21:19 and 1
Chronicles 20:5, the son of Jair from Bethlehem, and that the
Bible is crediting him as the killer of Goliath. It should be
pointed out that the Hebrew names, David, and Dodo are very
similar, and originally were written without vowels as, "DVD"
and "DDV" respectively.
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The biblical Elhanan son of Jair (variant forms "Jaare-Oregim"
in 2 Samuel 21:19, "Jesse" in 1 Samuel 17:12) is believed by
conservative Bible scholars to be an earlier name of David,
who later became the second King of Israel. (See also Elhanan
son of Dodo.) In the ancient world it was common for people to
be known by one name at one time in their lives and to be
known by another name or names at later times (see retroactive
nomenclature). The name Elhanan is used in 2 Samuel 21:19
where he is mentioned as killing the Philistine giant Goliath
and in 1 Chronicles 20:5, where in addition to Goliath he is
also mentioned as killing Goliath’s brother Lahmi.
The King James Version of the Bible adds the phrase "the
brother of" before Goliath’s name, in order to avoid
contradicting the better-known story that David killed the
Philistine champion. The insertion is justified by a reference
in Chronicles to Elhanan having killed Goliath’s brother.
Other scholars assert that the omission of "brother of" in
Samuel is likely to be a transcription error.[1]
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(Hebrew: עֵלִי, Modern ʻEli Tiberian ʻĒlî, "Ascent"; Greek: Ηλι;
Latin: Heli) was, according to the Books of Samuel, a Jewish
High Priest of Shiloh, and one of the last Israelite Judges
before the rule of kings in ancient Israel...
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The given name Eli has several origins. All masculine names
are derived from Hebrew:
with spelling עֵלִי, a reference to Eli, the high priest in the
Books of Samuel. Traditional English-speaking Christian uses
of the name are generally based on this Eli. The usual
pronunciation is /ˈiːlaɪ/.[1]
with spelling אלי, an abbreviation of Elijah, Elisha, Eliezer,
Elhanan or Elimelech.
with spelling אלי, an independent Hebrew name meaning "My
God."
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And the sons of Eliab; Nemuel, and Dathan, and Abiram. This
[is that] Dathan and Abiram, [which were] famous in the
congregation, who strove against Moses and against Aaron in
the company of Korah, when they strove against the LORD:
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And Eliab his eldest brother heard when he spake unto the men;
and Eliab's anger was kindled against David, and he said, Why
camest thou down hither? and with whom hast thou left those
few sheep in the wilderness? I know thy pride, and the
naughtiness of thine heart; for thou art come down that thou
mightest see the battle.
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Asaph the chief, and next to him Zechariah, Jeiel, and
Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and
Benaiah, and Obededom: and Jeiel with psalteries and with
harps; but Asaph made a sound with cymbals;
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was the name of at least three individuals mentioned in the
Bible:
The son of Helon and a prince of the house of Zebulun
according to Numbers 1:9.
The son of Pallu and the father of Nemuel, Dathan, and Abiram
according to Numbers 26:8-9.
The eldest son of Jesse, and thus the older brother of King
David. He was apparently tall and had fair features, but not
the proper heart to be king of Israel (1 Samuel 16:7). "Do not
consider his appearance or his height...the Lord looks at the
heart." Some commentators have suggested that it was due to
his temper, as he argued with David before David went to fight
Goliath.
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And of Benjamin; Eliada a mighty man of valour, and with him
armed men with bow and shield two hundred thousand.
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And Elishama, and Eliada, and Eliphalet.
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And Elishama, and Eliada, and Eliphelet, nine.
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And the king of Egypt made Eliakim his brother king over Judah
and Jerusalem, and turned his name to Jehoiakim. And Necho
took Jehoahaz his brother, and carried him to Egypt.
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Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I
pray thee, unto thy servants in the Syrian language; for we
understand [it]: and speak not to us in the Jews' language, in
the ears of the people that [are] on the wall.
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Then said Eliakim the son of Hilkiah, and Shebna, and Joah,
unto Rabshakeh, Speak, I pray thee, to thy servants in the
Syrian language; for we understand [it]: and talk not with us
in the Jews' language in the ears of the people that [are] on
the wall.
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And David sent and enquired after the woman. And [one] said,
[Is] not this Bathsheba, the daughter of Eliam, the wife of
Uriah the Hittite?
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Eliphelet the son of Ahasbai, the son of the Maachathite,
Eliam the son of Ahithophel the Gilonite,
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Edom in the valley of salt twelve thousand.> O God, thou hast
cast us off, thou hast scattered us, thou hast been
displeased; O turn thyself to us again.
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(Hebrew: אֱדוֹם, Modern Edom Tiberian ʼĔḏôm ; "red") is a name
given to Esau in the Hebrew Bible, as well as to the nation
descending from him. The nation's name in Assyrian was Udumi;
in Syriac, ܐܕܘܡ; in Greek, Ἰδουμαία (Idoumaía); in Latin,
Idumæa or Idumea.
The Edomite people were a Semitic-speaking tribal group
inhabiting the Negev Desert and the Arabah valley of what is
now southern Dead Sea and adjacent Jordan. The region has much
reddish sandstone, which may have given rise to the name
"Edom". The nation of Edom is known to have existed back to
the 8th or 9th century BC, and the Bible dates it back several
centuries further. Recent archaeological evidence may indicate
an Edomite nation as long ago as the 11th century BC, but the
topic is controversial and others argue that the 8th or 9th
century dates are correct.[1] The nation ceased to exist as a
settled state with the Jewish-Roman Wars...
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And the children of Israel did evil again in the sight of the
LORD: and the LORD strengthened Eglon the king of Moab against
Israel, because they had done evil in the sight of the LORD.
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But when the children of Israel cried unto the LORD, the LORD
raised them up a deliverer, Ehud the son of Gera, a Benjamite,
a man lefthanded: and by him the children of Israel sent a
present unto Eglon the king of Moab.
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And they did so, and brought forth those five kings unto him
out of the cave, the king of Jerusalem, the king of Hebron,
the king of Jarmuth, the king of Lachish, [and] the king of
Eglon.
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was the king of Moab who suppressed Israel in the time of the
Judges.
He was the head of the confederacy of Moab, Ammon and Amalek
in their assault. One day, Ehud came presenting a customary
tribute and tricked Eglon and stabbed him with his sword, but
when Ehud attempted to draw the sword back out, the obese
king's excess fat prevented its retrieval. Traditionally, it
is said that some form of feces or waste issued from Eglon's
stomach wound in this incident. His servants, believing he was
relieving himself, left him be. Rabbis in the Talmudic
tradition claimed that Ruth was Eglon's daughter. According to
this tradition, Eglon was rewarded for rising out of respect
when Ehud mentioned the Israelite God by having King David as
a descendant. This can also be seen as an attempt to provide a
royal lineage to David. There is, however, no basis in the
actual verses for such an assertion. The Talmud also describes
Eglon as the grandson of Balak. (b. Sanhedrin 105b)...
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But when the children of Israel cried unto the LORD, the LORD
raised them up a deliverer, Ehud the son of Gera, a Benjamite,
a man lefthanded: and by him the children of Israel sent a
present unto Eglon the king of Moab.
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The sons also of Jediael; Bilhan: and the sons of Bilhan;
Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and
Tharshish, and Ahishahar.
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And Ehud escaped while they tarried, and passed beyond the
quarries, and escaped unto Seirath.
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Ehud ben‑Gera (Hebrew: אֵהוּד בֶּן‑גֵּרָא, Standard Ehud ben‑Gera
Tiberian ʾĒhûḏ ben‑Gērāʾ; in the Biblical Book of Judges
(3:12–4:1) was the judge who fought against the Moabite
coalition, led by King Eglon. Ehud was sent to present the
Israelite's annual tribute. He had blacksmiths make a short
double-edged sword about twelve inches long: useful for a
stabbing thrust. He hid the sword on his inner right thigh.
Being left-handed, he could conceal the sword where it was not
expected.
Ehud told Eglon he had a secret thing or word for him. Eglon
dismissed his attendants and allowed Ehud to meet him in
private. Ehud said, "I have a word/thing from God for you",
drew his sword, and stabbed the king. Eglon was eviscerated by
the blow, which punctured his intestines: "and the dirt came
out." ("Dirt" here euphemistically refers to excrement; NOAB,
Judges 3:21–22, footnote.) Eglon was so overweight that the
sword disappeared into the wound and Ehud left it there...
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Duke Aholibamah, duke Elah, duke Pinon,
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And it came to pass in the fourth year of king Hezekiah, which
[was] the seventh year of Hoshea son of Elah king of Israel,
[that] Shalmaneser king of Assyria came up against Samaria,
and besieged it.
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For all the sins of Baasha, and the sins of Elah his son, by
which they sinned, and by which they made Israel to sin, in
provoking the LORD God of Israel to anger with their vanities.
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(Hebrew: אֵלָה; Greek: Ἠλά; Latin: Ela) was a son of Baasha, who
succeeded him as king of Israel. William F. Albright has dated
his reign to 877 BC - 876 BC, while E. R. Thiele offers the
dates 886 BC - 885 BC.[1]
Chapter 16 of 1 Kings relates how Elah was murdered by his
chariot commander Zimri, who became his successor.
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And all the kings of Zimri, and all the kings of Elam, and all
the kings of the Medes,
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With Chedorlaomer the king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar, and Arioch king of
Ellasar; four kings with five.
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There [is] Elam and all her multitude round about her grave,
all of them slain, fallen by the sword, which are gone down
uncircumcised into the nether parts of the earth, which caused
their terror in the land of the living; yet have they borne
their shame with them that go down to the pit.
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was an ancient civilization located in what is now southwest
Iran. Elam was centered in the far west and the southwest of
modern-day Iran, stretching from the lowlands of Khuzestan and
Ilam Province, as well as a small part of southern Iraq.
Situated just to the east of Mesopotamia, Elam was part of the
early urbanization during the Chalcolithic. The emergence of
written records from around 3000 BC also parallels
Mesopotamian history. In the Old Elamite period (Middle Bronze
Age), Elam consisted of kingdoms on the Iranian plateau,
centered in Anshan, and from the mid-2nd millennium BC, it was
centered in Susa in the Khuzestan lowlands. Its culture played
a crucial role in the Gutian Empire, especially during the
Achaemenid dynasty that succeeded it, when the Elamite
language remained among those in official use...
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By the hand of Elasah the son of Shaphan, and Gemariah the son
of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to
Nebuchadnezzar king of Babylon) saying,
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And of the sons of Pashur; Elioenai, Maaseiah, Ishmael,
Nethaneel, Jozabad, and Elasah.
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And the sons of Midian; Ephah, and Epher, and Henoch, and
Abida, and Eldaah. All these [are] the sons of Keturah.
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And the sons of Midian; Ephah, and Epher, and Hanoch, and
Abida, and Eldaah. All these [were] the children of Keturah.
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are mentioned in the Book of Numbers, and are described as
having prophesied among the Israelites, despite the fact that
they had remained in the camp, while 70 elders had gone to the
tabernacle outside the camp to receive the ability to prophecy
from God[1]. According to the narrative, Joshua asked Moses to
forbid Eldad and Medad from prophecy, but Moses argued that it
was a good thing that others could prophesy, and that ideally
all the Israelites would prophesy[2].
In rabbinical tradition, Eldad and Medad are said to have
predicted a war with Gog and Magog, with the king from Magog
uniting the non-Jews and launching war in Palestine against
the Jews, but these non-Jews being defeated and slain by fire
from God's throne[3][4]. Some classical rabbinical literature
argues that the non-Jews would be at the mercy of the Jewish
Messiah[5]; such Messianic connections of Eldad and Medad also
circulated among early Christian groups, and a particularly
popular discussion of such prophecy was even quoted in the
deutero- canonical Shepherd of Hermas[6]...
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And it shall come to pass, when the LORD thy God hath brought
thee in unto the land whither thou goest to possess it, that
thou shalt put the blessing upon mount Gerizim, and the curse
upon mount Ebal.
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The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and
Onam. And the sons of Zibeon; Aiah, and Anah.
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(Arabic: جبل عيبال Jabal Islamiyeh, Hebrew: הר עיבל)is one of
the two mountains in the immediate vicinity of the Palestinian
city of Nablus in the West Bank (biblical Shechem), and forms
the northern side of the valley in which Nablus is situated,
the southern side being formed by Mount Gerizim[1]. The
mountain is one of the highest peaks in the West Bank, as well
as being higher than most mountain peaks in Israel, and rises
to 3084 feet (940 meters) above sea level, some 194 feet (59
meters) higher than Mount Gerizim[2]. Mount Ebal is
approximately 6.5 square miles (18 square kilometers) in
area[3], and is composed primarily of limestone[4]. The slopes
of the mountain contain several large caverns which were
probably originally quarries[5], and at the base towards the
north are several tombs...
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And Gaal the son of Ebed said, Who [is] Abimelech, and who
[is] Shechem, that we should serve him? [is] not [he] the son
of Jerubbaal? and Zebul his officer? serve the men of Hamor
the father of Shechem: for why should we serve him?
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And Gaal the son of Ebed came with his brethren, and went over
to Shechem: and the men of Shechem put their confidence in
him.
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And he sent messengers unto Abimelech privily, saying, Behold,
Gaal the son of Ebed and his brethren be come to Shechem; and,
behold, they fortify the city against thee.
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can refer to:
Ebed (Bible), biblical figure, father of Gaal
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And Ebedmelech the Ethiopian said unto Jeremiah, Put now
[these] old cast clouts and rotten rags under thine armholes
under the cords. And Jeremiah did so.
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Go and speak to Ebedmelech the Ethiopian, saying, Thus saith
the LORD of hosts, the God of Israel; Behold, I will bring my
words upon this city for evil, and not for good; and they
shall be [accomplished] in that day before thee.
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Now when Ebedmelech the Ethiopian, one of the eunuchs which
was in the king's house, heard that they had put Jeremiah in
the dungeon; the king then sitting in the gate of Benjamin;
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(Hebrew: עֶבֶד-מֶלֶךְ, Modern {{{2}}} Tiberian {{{3}}}; Latin:
Abdemelech) is mentioned in the Book of Jeremiah as an
official at the Palace of King Zedekiah,of Judah during the
Siege of Jerusalem. The name is translated as Servant of the
King, and as such may not be his proper name but a hereditary
title. The text relates that he was an Ethiopian and a eunuch
who became Patron for the cause of Ethiopianism of his time
that was reflected in the fruithful intercession he made with
the King on behalf of Jeramiah, the prophet.
Ebed-Melech is notable for rescuing the prophet Jeremiah from
the cistern where he was imprisoned. (Jer. 38:7-13). Later,
Jeremiah informed him that he would be spared after the fall
of the city to the Babylonians (Jer. 39:15-18).
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And Arphaxad begat Salah; and Salah begat Eber.
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And Eber lived after he begat Peleg four hundred and thirty
years, and begat sons and daughters.
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And ships [shall come] from the coast of Chittim, and shall
afflict Asshur, and shall afflict Eber, and he also shall
perish for ever.
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(עֵבֶר, Standard Hebrew Éver, Tiberian Hebrew ʻĒḇer) is an
ancestor of the Israelites, according to the "Table of
Nations" in Genesis 10-11 and 1 Chronicles 1 . He was a
great-grandson of Noah's son Shem and the father of Peleg
born when Eber was 34 years old, and of Joktan. He was the
son of Shelah a distant ancestor of Abraham. According to
the Hebrew Bible, Eber died at the age of 464 (Genesis
11:14-17 ) when Jacob was 20. The Hebrew Calendar
synchronises this date with 1817 BC.
In the Septuagint and other Christian Bibles derived from
it, Eber is called Heber and his father is called Sala. His
son is called Phaleg, born when Heber was 134 years old, and
he had other sons and daughters. Heber lived to an age of
404 years. (Septuagint Genesis 11:14-17 )
In Jewish tradition, Eber, the great-grandson of Shem,
refused to help with the building of the Tower of Babel, so
his language was not confused when it was abandoned. He and
his family alone retained the original human language,
Hebrew, a language named after Eber (Heber), also called
lingua humana in Latin. (There are different religious
positions on this issue; see also Adamic language.)...
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Then the Levites arose, Mahath the son of Amasai, and Joel the
son of Azariah, of the sons of the Kohathites: and of the sons
of Merari, Kish the son of Abdi, and Azariah the son of
Jehalelel: and of the Gershonites; Joah the son of Zimmah, and
Eden the son of Joah:
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Thou hast been in Eden the garden of God; every precious stone
[was] thy covering, the sardius, topaz, and the diamond, the
beryl, the onyx, and the jasper, the sapphire, the emerald,
and the carbuncle, and gold: the workmanship of thy tabrets
and of thy pipes was prepared in thee in the day that thou
wast created.
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For the LORD shall comfort Zion: he will comfort all her waste
places; and he will make her wilderness like Eden, and her
desert like the garden of the LORD; joy and gladness shall be
found therein, thanksgiving, and the voice of melody.
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The Garden of Eden (Hebrew גַּן עֵדֶן, Gan Eden; Arabic: جنة عدن,
Jannat ‘Adn)[1] is described in the Book of Genesis as being
the place where the first man, Adam, and his wife, Eve, lived
after they were created by God. Literally, the Bible speaks
about a garden in Eden (Gen. 2:8). This garden forms part of
the Genesis creation narrative and theodicy of the Abrahamic
religions, often being used to explain the origin of sin and
mankind's wrongdoings. The Archangel Uriel, with his flaming
sword, is said to be guarding the Gate to the Garden of Eden.'
The Genesis creation narrative relates the geographical
location of both Eden and the garden to four rivers (Pishon,
Gihon, Tigris, Euphrates), and three regions (Havilah,
Assyria, and Kush).[2] There are hypotheses that place Eden at
the headwaters of the Tigris and Euphrates (northern
Mesopotamia), in Iraq (Mesopotamia), Africa, and the Persian
Gulf. For many medieval writers, the image of the Garden of
Eden also creates a location for human love and sexuality,
often associated with the classic and medieval trope of the
locus amoenus.[3]...
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The sons also of Mushi; Mahli, and Eder, and Jerimoth. These
[were] the sons of the Levites after the house of their
fathers.
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And the uttermost cities of the tribe of the children of Judah
toward the coast of Edom southward were Kabzeel, and Eder, and
Jagur,
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The sons of Mushi; Mahli, and Eder, and Jeremoth, three.
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Then they went along through the wilderness, and compassed the
land of Edom, and the land of Moab, and came by the east side
of the land of Moab, and pitched on the other side of Arnon,
but came not within the border of Moab: for Arnon [was] the
border of Moab.
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And these [are] the sons of Reuel Esau's son; duke Nahath,
duke Zerah, duke Shammah, duke Mizzah: these [are] the dukes
[that came] of Reuel in the land of Edom; these [are] the sons
of Bashemath Esau's wife.
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There were together Simon Peter, and Thomas called Didymus,
and Nathanael of Cana in Galilee, and the [sons] of Zebedee,
and two other of his disciples.
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But Thomas, one of the twelve, called Didymus, was not with
them when Jesus came.
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Then said Thomas, which is called Didymus, unto his
fellowdisciples, Let us also go, that we may die with him.
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also called Doubting Thomas or Didymus (meaning "Twin") was
one of the Twelve Apostles of Jesus. He is best known for
disbelieving Jesus' resurrection when first told of it, then
proclaiming "My Lord and my God" on seeing Jesus in John 20:28
. He was perhaps the only Apostle who went outside the Roman
Empire to preach the Gospel. He is also believed to have
crossed the largest area, which includes the Persian Empire
and India...
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(Greek Διονύσιος ὁ Ἀρεοπαγίτης) was a judge of the Areopagus
who, as related in the Acts of the Apostles, (Acts 17:34 ),
was converted to Christianity by the preaching of the Apostle
Paul. According to Dionysius of Corinth, quoted by Eusebius,
this Dionysius then became the second Bishop of Athens...
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I wrote unto the church: but Diotrephes, who loveth to have
the preeminence among them, receiveth us not.
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Howbeit certain men clave unto him, and believed: among the
which [was] Dionysius the Areopagite, and a woman named
Damaris, and others with them.
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The sons of Ezer; Bilhan, and Zavan, [and] Jakan. The sons of
Dishan; Uz, and Aran.
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And Dishon, and Ezer, and Dishan: these [are] the dukes of the
Horites, the children of Seir in the land of Edom.
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And over the course of the second month [was] Dodai an
Ahohite, and of his course [was] Mikloth also the ruler: in
his course likewise [were] twenty and four thousand.
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And after Abimelech there arose to defend Israel Tola the son
of Puah, the son of Dodo, a man of Issachar; and he dwelt in
Shamir in mount Ephraim.
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And after him [was] Eleazar the son of Dodo the Ahohite,
[one] of the three mighty men with David, when they defied the
Philistines [that] were there gathered together to battle, and
the men of Israel were gone away:
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was a man mentioned in the (3 John, verses 9–11). His name
means "fed by Jupiter". As Raymond E. Brown comments,
"Diotrephes is not a particularly common name."[1]
In addition to being ambitious, proud, disrespectful of
apostolic authority, rebellious, and inhospitable, the
author of the letter says that Diotrephes tried to hinder
those desiring to show hospitality to the brothers and to
expel these from the congregation. Not even the location of
Diotrephes' church can be determined from the letter. It is
debatable whether the antipathy expressed in 3 John is based
on "a theological dispute, a clash of competing
eccesiastical authorities,a disagreement about financial
responsibilities for the mission, or personal dislike".[2]
Adolf von Harnack was of the view that Diotrephes was the
first monarchical bishop of whom we have the name.
The following is the passage and notes from the New English
Translation.
1:9 I wrote something to the church,[4] but Diotrephes,[5]
who loves to be first among them, does not acknowledge
us.[6] 1:10 Therefore, if I come,[7] I will call attention
to the deeds he is doing[8] – the bringing of unjustified
charges against us with evil words! And not being content
with that, he not only refuses to welcome the brothers
himself, but hinders the people who want to do so and throws
them out of the church! 1:11 Dear friend, do not imitate
what is bad but what is good.[9] The one who does good is of
God; the one who does what is bad has not seen God.
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Duke Dishon, duke Ezer, duke Dishan: these [are] the dukes
[that came] of Hori, among their dukes in the land of Seir.
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Doeg the Edomite came and told Saul, and said unto him, David
is come to the house of Ahimelech.> Why boastest thou thyself
in mischief, O mighty man? the goodness of God [endureth]
continually.
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Also the valiant men of the armies [were], Asahel the brother
of Joab, Elhanan the son of Dodo of Bethlehem,
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Now a certain man of the servants of Saul [was] there that
day, detained before the LORD; and his name [was] Doeg, an
Edomite, the chiefest of the herdmen that [belonged] to Saul.
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And David said unto Abiathar, I knew [it] that day, when Doeg
the Edomite [was] there, that he would surely tell Saul: I
have occasioned [the death] of all the persons of thy father's
house.
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was an Edomite, chief herdsman to Saul, King of Israel. (1
Samuel 21:7 ) He is mentioned in the Hebrew Bible book of
First Samuel, in chapters 21 and 22.
David had fled from Saul's jealous anger to the High Priest
Ahimelech, where David and his men were fed with the
showbread, and David was given the sword of Goliath. Doeg
was at Nob and witnessed Ahimelech's service to David.
Later, Saul asked about the whereabouts of David, and his
herdsman spoke up:
1Sa 22:9 Then answered Doeg the Edomite, which was set over
the servants of Saul, and said, I saw the son of Jesse
coming to Nob, to Ahimelech the son of Ahitub.
However, Doeg omitted to inform King Saul that David had
pretended to be on a secret mission on behalf of the king.
He did not inform the king that Ahimelech was deceived by
David, and that Ahimelech provided support because he
thought he was serving the king.
Therefore Saul, with only part of the story, summoned the
High Priest and his entire company and, in a rage, ordered
them all killed. His officials refused to raise their hands
against the priests and Saul turned to Doeg, who carried out
the executions. Saul followed that up with an attack on the
city of Nob, the city of the priests, and the families of
the priests – men, women, and children – were put to the
sword.
David later showed remorse for his part in the incident:
1Sa 22:22 And David said unto Abiathar, I knew it that day,
when Doeg the Edomite was there, that he would surely tell
Saul: I have occasioned the death of all the persons of thy
father's house.
Also, see Psalm 52, which David wrote at the time Doeg the
Edomite betrayed David's location to Saul...
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The burden of Dumah. He calleth to me out of Seir, Watchman,
what of the night? Watchman, what of the night?
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Mishma, and Dumah, Massa, Hadad, and Tema,
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And all Israel, and their elders, and officers, and their
judges, stood on this side the ark and on that side before the
priests the Levites, which bare the ark of the covenant of the
LORD, as well the stranger, as he that was born among them;
half of them over against mount Gerizim, and half of them over
against mount Ebal; as Moses the servant of the LORD had
commanded before, that they should bless the people of Israel.
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(Artashata) (c. 380–330 BC, Persian داریوش Dāriūš, pronounced
[dɔːriˈuːʃ]) was the last king of the Achaemenid Empire of
Persia from 336 BC to 330 BC. It was under his rule that the
Persian Empire was conquered during the Wars of Alexander the
Great (for more information on the name, see the entry for
Darius I.)...
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And unto Abiathar the priest said the king, Get thee to
Anathoth, unto thine own fields; for thou [art] worthy of
death: but I will not at this time put thee to death, because
thou barest the ark of the Lord GOD before David my father,
and because thou hast been afflicted in all wherein my father
was afflicted.
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And Joab gave the sum of the number of the people unto David.
And all [they of] Israel were a thousand thousand and an
hundred thousand men that drew sword: and Judah [was] four
hundred threescore and ten thousand men that drew sword.
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And the land shall mourn, every family apart; the family of
the house of David apart, and their wives apart; the family of
the house of Nathan apart, and their wives apart;
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(Hebrew: דָּוִד, דָּוִיד, Modern David Tiberian Dāwîḏ ; beloved;
Arabic: دَاوُۥدَ, Dāwud; Greek: Δαβιδ) was the second king of
the united Kingdom of Israel according to the Hebrew Bible.
He is depicted as a righteous king, although not without
fault, as well as an acclaimed warrior, musician and poet,
traditionally credited for composing many of the psalms
contained in the Book of Psalms.
Edwin Thiele dates his life to c.1040–970 BC, his reign over
Judah c.1010–1003 BC, and his reign over the united Kingdom
of Israel c.1003–970 BC.[citation needed] The Books of
Samuel, 1 Kings, and 1 Chronicles are the only source of
information on his life and reign, although the Tel Dan
stele records the existence in the mid-9th century of a
Judean royal dynasty called the "House of David".
David's life is particularly important to Jewish, Christian,
and Islamic culture. In Judaism, David, or Melekh David, is
the eternal King of Israel, and the Jewish people. A direct
descendant of David will be the Mashiach. In Christianity
David is known as an ancestor of Jesus' mother Mary, and in
Islam, he is a considered to be a prophet and the king of a
nation. Christianity and Islam also know him as the young
warrior who slew Goliath before gaining power and ruling his
kingdom. He is remembered for his eloquent speech and the
beautiful recitation of God's word...
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And he took it, and the king thereof, and all the cities
thereof; and they smote them with the edge of the sword, and
utterly destroyed all the souls that [were] therein; he left
none remaining: as he had done to Hebron, so he did to Debir,
and to the king thereof; as he had done also to Libnah, and to
her king.
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And at that time came Joshua, and cut off the Anakims from the
mountains, from Hebron, from Debir, from Anab, and from all
the mountains of Judah, and from all the mountains of Israel:
Joshua destroyed them utterly with their cities.
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Wherefore Adonizedek king of Jerusalem sent unto Hoham king of
Hebron, and unto Piram king of Jarmuth, and unto Japhia king
of Lachish, and unto Debir king of Eglon, saying,
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A Biblical name, Debir may refer to:
The most inner and sacred part of Solomon's Temple, most
commonly known as "Sanctum Sanctorum"; see Most Holy Place.
A Canaanite king of Eglon, slain by Joshua. (Joshua chapter
10) Aided by miracles, Joshua's army routed the Canaanite
military, forcing Debir and the other kings to seek refuge in
a cave. There they were trapped until later executed.
A royal Canaanite city, also known as Kiriath-Sepher and
Kiriath-Sannah. (Joshua 15:15) It became a Levite city.
(Joshua 21:9) Its location is unclear, but today it is
commonly identified with Khirbet Rabud southwest of Hebron.
A site mentioned to be in the low plain of Achor. (Joshua
15:7) Though its exact location is not known, the name may
have survived in Thogheret ed-Debr, southwest of Jericho.
A location in Gilead, at the border of the Tribe of Gad,
commonly believed to be the same as Lo-Debar. (Joshua 13:26)
Some identify the place with Umm ed-Dabar, 16 km (10 miles)
south of Gennesareth Sea.
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Sheba, and Dedan, and the merchants of Tarshish, with all the
young lions thereof, shall say unto thee, Art thou come to
take a spoil? hast thou gathered thy company to take a prey?
to carry away silver and gold, to take away cattle and goods,
to take a great spoil?
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And the sons of Cush; Seba, and Havilah, and Sabtah, and
Raamah, and Sabtecha: and the sons of Raamah; Sheba, and
Dedan.
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And the sons of Cush; Seba, and Havilah, and Sabta, and
Raamah, and Sabtecha. And the sons of Raamah; Sheba, and
Dedan.
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The word Dedan means "low ground". The people are called
Dedanim or Dedanites.
In the Bible, it can refer to either:
A son of Raamah (Genesis 10:7). His descendants are mentioned
in Isaiah 21:13 and Ezekiel 27:15. They probably settled among
the sons of Cush, on the north-west coast of the present
Persian Gulf.
A son of Jokshan, Abraham's son by Keturah (1 Chronicles
1:32). His descendants settled on the Syrian borders about the
territory of Edom. They probably led a pastoral life.
a city of Arabia, modern Al-'Ula...
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Afterward I came unto the house of Shemaiah the son of Delaiah
the son of Mehetabeel, who [was] shut up; and he said, Let us
meet together in the house of God, within the temple, and let
us shut the doors of the temple: for they will come to slay
thee; yea, in the night will they come to slay thee.
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The three and twentieth to Delaiah, the four and twentieth to
Maaziah.
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The children of Delaiah, the children of Tobiah, the children
of Nekoda, six hundred fifty and two.
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is the name of several Biblical persons:
Son of Shemaiah, and officer to King Jehoiakim of Judah. He
was one of the officers present at the delivery of a scroll
sent by Jeremiah, (Jer. 36:12 ) and one of those who asked the
king not to burn the scroll. (ibid. 36:25 )
Son of Elioenai, a descendant of the royal Davidic line
through Jeconiah. (I Chr. 3:24 )
The head of a family that came up from the Babylonian exile
with Zerubbabel, that was unable to give its ancestral
genealogy. (Ezr. 2:60 , Neh. 7:62 )
Son of Mehetabel and father of Shemaiah. (Neh. 6:10 ) He is
probably identical to the previous entry.
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For Demas hath forsaken me, having loved this present world,
and is departed unto Thessalonica; Crescens to Galatia, Titus
unto Dalmatia.
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Luke, the beloved physician, and Demas, greet you.
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Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
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mentioned by the Apostle Paul in the New Testament of the
Bible, appears to have been a man involved in the ministry as
a companion of Paul.[1][2] He was with Paul during his first
imprisonment in Rome,[3] but later when Paul wrote Second
Timothy he said that Demas had forsaken him, "having loved
this present world."
In The Pilgrim's Progress, John Bunyan writes of Demas, a
deceiver, who beckons to pilgrims at the Hill Lucre, urging
them to join in the supposed silver mining being carried out
there.
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Demetrius hath good report of all [men], and of the truth
itself: yea, and we [also] bear record; and ye know that our
record is true.
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For a certain [man] named Demetrius, a silversmith, which made
silver shrines for Diana, brought no small gain unto the
craftsmen;
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Wherefore if Demetrius, and the craftsmen which are with him,
have a matter against any man, the law is open, and there are
deputies: let them implead one another.
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(Greek: Δημήτριος Α`, c. 187 BC - 150 BC), surnamed Soter
(Greek: Σωτήρ - "Savior"), was a ruler of the Hellenistic
Seleucid Empire. He had been sent to Rome as a hostage
during the reign of his father, Seleucus IV Philopator.
After his father's death in 175 BC, Antiochus IV Epiphanes
took advantage of Demetrius' captivity to seize the throne.
Demetrius escaped from confinement and established himself
on the Syrian throne (162 BC) after overthrowing and
murdering King Antiochus V Eupator, his cousin. See Appian,
Roman History: Syrian Wars 8.46.
Demetrius acquired his surname of Soter, or Saviour, from
the Babylonians, whom he delivered from the tyranny of the
Median satrap, Timarchus. Timarchus, who had distinguished
himself by defending Media against the emergent Parthians,
seems to have treated Demetrius' accession as an excuse to
declare himself an independent king and extend his realm
into Babylonia. His forces were however not enough for the
legal Seleucid king: Demetrius defeated and killed Timarchus
in 160 BCE, and dethroned Ariarathes, king of Cappadocia.
The Seleucid empire was temporarily united again.
Demetrius is famous in Jewish history for his victory over
the Maccabees.
Demetrius' downfall is attributed to Heracleides, a
surviving brother of the defeated rebel Timarchus, who
championed the cause of Alexander Balas, a boy he claimed
was a natural son of Antiochus IV Epiphanes. Heracleides
convinced the Roman Senate to support the young pretender
against Demetrius, who was defeated and killed in 150 BC.
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Flavius Julius Crispus, also known as Flavius Claudius
Crispus and Flavius Valerius Crispus was a Caesar of the
Roman Empire. He was the first-born son of Constantine I and
Minervina. Crispus' year and place of birth are uncertain.
He is considered likely to have been born between 299 and
305, somewhere in the Eastern Roman Empire. His mother
Minervina was either a concubine or a first wife to
Constantine. Nothing else is known about Minervina. His
father served as a hostage in the court of Eastern Roman
Emperor Diocletian in Nicomedia. Thus securing the loyalty
of Caesar of the Western Roman Empire Constantius Chlorus,
father of Constantine and grandfather of Crispus.
In 307, Constantine allied to the Italian Augusti, and this
alliance was sealed with the marriage of Constantine to
Fausta, daughter of Maximian and sister of Maxentius.
The marriage of Constantine to Fausta has caused modern
historians to question the status of his relation to
Minervina and Crispus. If Minervina was his legitimate wife,
Constantine would have needed to secure a divorce before
marrying Fausta. This would have required an official
written order signed by Constantine himself, but no such
order is mentioned by contemporary sources...
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And the sons of Cush; Seba, and Havilah, and Sabtah, and
Raamah, and Sabtecha: and the sons of Raamah; Sheba, and
Dedan.
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Cush the Benjamite.> O LORD my God, in thee do I put my trust:
save me from all them that persecute me, and deliver me:
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And it shall come to pass in that day, [that] the Lord shall
set his hand again the second time to recover the remnant of
his people, which shall be left, from Assyria, and from Egypt,
and from Pathros, and from Cush, and from Elam, and from
Shinar, and from Hamath, and from the islands of the sea.
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([And] this taxing was first made when Cyrenius was governor
of Syria.)
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Now therefore, if [it seem] good to the king, let there be
search made in the king's treasure house, which [is] there at
Babylon, whether it be [so], that a decree was made of Cyrus
the king to build this house of God at Jerusalem, and let the
king send his pleasure to us concerning this matter.
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But Zerubbabel, and Jeshua, and the rest of the chief of the
fathers of Israel, said unto them, Ye have nothing to do with
us to build an house unto our God; but we ourselves together
will build unto the LORD God of Israel, as king Cyrus the king
of Persia hath commanded us.
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And the vessels also of gold and silver of the house of God,
which Nebuchadnezzar took out of the temple that [was] in
Jerusalem, and brought them into the temple of Babylon, those
did Cyrus the king take out of the temple of Babylon, and they
were delivered unto [one], whose name [was] Sheshbazzar, whom
he had made governor;
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(Old Persian Kuruš), was King of Anshan in Persia from c.
600 to 580 BC or, according to others, from c. 652 to 600
BC. He should not be confused with his famous grandson Cyrus
the Great, also known as Cyrus II. His name in Modern
Persian is کوروش, while in Greek he was called Κύρος.
Cyrus was an early member of the Achaemenid dynasty. He was
apparently a grandson of its founder Achaemenes and son of
Teispes, king of Anshan. Teispes' sons reportedly divided
the kingdom among them after his death. Cyrus reigned as
king of Anshan while his brother Ariaramnes was king of
Parsa.
The chronological placement of this event is uncertain. This
is due to his suggested but still debated identification
with the monarch known as "Kuras of Parsumas". Kuras is
first mentioned c. 652 BC. At that year Shamash-shum-ukin,
king of Babylon (668 - 648 BC) revolted against his older
brother and overlord Ashurbanipal, of king of Assyria (668 -
627 BC). Cyrus is mentioned being in a military alliance
with the former. The war between the two brothers ended in
648 BC with the defeat and reported suicide of Shamash-shum-
ukin.
Cyrus is mentioned again in 639 BC. At that year
Ashurbanibal managed to defeat Elam and became overlord to
several of its former allies. Kuras was apparently among
them. His elder son "Arukku" was reportedly sent to Assyria
to pay tribute to its King. Kuras then seems to vanish from
historical record. His suggested identification with Cyrus
would help connect the Achaemenid dynasty to the major
events of the 7th century BC...
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(Old Persian:, IPA: [kʰuːruʃ], Kūruš[4], Persian: کوروش بزرگ,
Kūrosh-e-Bozorg) (c. 600 BC or 576 BC – December[5][6] 530
BC), also known as Cyrus II or Cyrus of Persia,[7] was the
first Zoroastrian Persian emperor. He was the founder of the
Persian Empire under the Achaemenid dynasty.[8]
It was under his own rule that the empire embraced all
previous civilized states of the ancient Near East,[8]
expanded vastly and eventually conquered most of Southwest
Asia and much of Central Asia, from Egypt and the Hellespont
in the west to the Indus River in the east, to create the
largest empire the world had yet seen.[9]...
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According to the Book of Genesis, Dan (Hebrew: דָּן, Standard
Dan Tiberian Dān; "judgement" or "he judged") was the
fifth[citation needed] son of Jacob with Bilhah. He was
Bilhah's first son. He was the founder of the Israelite Tribe
of Dan.[1] In the biblical account, Dan's mother is described
as Rachel's handmaid, who becomes one of Jacob's wives.
(Genesis 30:4,6 )...
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Therefore Daniel went in unto Arioch, whom the king had
ordained to destroy the wise [men] of Babylon: he went and
said thus unto him; Destroy not the wise [men] of Babylon:
bring me in before the king, and I will shew unto the king the
interpretation.
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Then Daniel, whose name [was] Belteshazzar, was astonied for
one hour, and his thoughts troubled him. The king spake, and
said, Belteshazzar, let not the dream, or the interpretation
thereof, trouble thee. Belteshazzar answered and said, My
lord, the dream [be] to them that hate thee, and the
interpretation thereof to thine enemies.
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Then I Daniel looked, and, behold, there stood other two, the
one on this side of the bank of the river, and the other on
that side of the bank of the river.
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(Hebrew: דָּנִיֵּאל, Modern Daniyyel Tiberian Dāniyyêl ; Irish or
Gaelic Language Dainéal or Domhnall; Syriac: ܕܢܝܐܝܠ, Daniyel;
Arabic: دانيال, Persian: دانيال, Dâniyal or Danial, also
Dani, داني ; Danyal; Greek: Δανιήλ, Dhanil; Russian: Даниил,
Daniil; Chinese: Protestant:但以理, Dànyǐlǐ/ Catholic:达尼尔,
dáníěr) is the central protagonist of the Book of Daniel.
The name "Daniel" means "God is my judge": Dan means
"judgment" or "he judged", "i" is the hiriq compaginis
meaning "of" (not to be confused with the modern Hebrew
first person possessive suffix -i), and "El" means God.
According to the Biblical book of Daniel, at a young age
Daniel was carried off to Babylon where he was trained in
the service of the court under the authority of Ashpenaz. It
is also written that Daniel became famous for interpreting
dreams and rose to become one of the most important figures
in the court and lived well into the reign of the Persian
conquerors.
Some Christian denominations regard Daniel as a saint and as
prophet. Judaism considers the Book of Daniel a part of its
canon (Jewish Law), but does not regard Daniel as a prophet.
Islam also regards Daniel as a prophet, though he is not
mentioned explicitly in the Quran...
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For he was wiser than all men; than Ethan the Ezrahite, and
Heman, and Chalcol, and Darda, the sons of Mahol: and his fame
was in all nations round about.
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And the elders of the Jews builded, and they prospered through
the prophesying of Haggai the prophet and Zechariah the son of
Iddo. And they builded, and finished [it], according to the
commandment of the God of Israel, and according to the
commandment of Cyrus, and Darius, and Artaxerxes king of
Persia.
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And hired counsellors against them, to frustrate their
purpose, all the days of Cyrus king of Persia, even until the
reign of Darius king of Persia.
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The copy of the letter that Tatnai, governor on this side the
river, and Shetharboznai, and his companions the
Apharsachites, which [were] on this side the river, sent unto
Darius the king:
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Darius I was the third king of kings of the Achaemenid
Empire. Darius held the empire at its peak, then including
Egypt, and parts of Greece. The decay and downfall of the
empire commenced with his death and the coronation of his
son, Xerxes I.[1]
Darius ascended the throne by assassinating the alleged
usurper Gaumata with the assistance of six other Persian
noble families; Darius was crowned the following morning.
The new emperor met with rebellions throughout his kingdom,
and quelled them each time. A major event in Darius' life
was his expedition to punish Athens and Eretria and
subjugate Greece (an attempt which failed). Darius expanded
his empire by conquering Thrace and Macedon, and invading
the Saka, Iranian tribes who had invaded Medes and even
killed Cyrus the Great. [2]
Darius organized the empire, by dividing it into provinces
and placing governors to govern it. He organized a new
monetary system, along with making Aramaic the official
language of the empire. Darius also worked on construction
projects throughout the empire, focusing on Susa, Babylon,
and Egypt. Darius created a codification of laws for Egypt.
He also carved the cliff-face Behistun Inscription, an
autobiography of great modern linguistic significance...
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And what he did unto Dathan and Abiram, the sons of Eliab, the
son of Reuben: how the earth opened her mouth, and swallowed
them up, and their households, and their tents, and all the
substance that [was] in their possession, in the midst of all
Israel:
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The earth opened and swallowed up Dathan, and covered the
company of Abiram.
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(Hebrew: דתן) was an Israelite mentioned in the Old Testament
as a participant of the Exodus.
He was a son of Eliab, the son of Pallu, the son of Reuben.
Together with his brother Abiram, the Levite Korah and others,
he rebelled against Moses and Aaron. The Holy Bible's Book of
Numbers relates that, "the earth opened her mouth, and
swallowed them up, and their houses."...
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(Dārayavahuš), originally called Ochus and often surnamed
Nothus (from Greek νόθος), was king of the Persian Empire
from 423 BC to 404 BC.
Artaxerxes I, who died on December 25, 424 BC, was followed
by his son Xerxes II. After a month and a half Xerxes II was
murdered by his brother Secydianus or Sogdianus (the form of
the name is uncertain). His illegitimate brother, Ochus,
satrap of Hyrcania, rebelled against Sogdianus, and after a
short fight killed him, and suppressed by treachery the
attempt of his own brother Arsites to imitate his example.
Ochus adopted the name Darius (in the chronicles he is
called Nothos"). Neither Xerxes II nor Secydianus occurs in
the dates of the numerous Babylonian tablets from Nippur;
here the reign of Darius II follows immediately after that
of Artaxerxes I.
Prospective tomb of Darius II of Persia in Naqsh-e Rustam
Of Darius's reign historians know very little (a rebellion
of the Medes in 409 BC is mentioned by Xenophon), except
that he was quite dependent on his wife Parysatis. In the
excerpts from Ctesias some harem intrigues are recorded, in
which he played a disreputable part. As long as the power of
Athens remained intact he did not meddle in Greek affairs;
even the support which the Athenians in 413 BC gave to the
rebel Amorges in Caria would not have roused him, had not
the Athenian power been broken in the same year before
Syracuse. He gave orders to his satraps in Asia Minor,
Tissaphernes and Pharnabazus, to send in the overdue tribute
of the Greek towns, and to begin a war with Athens; for this
purpose they entered into an alliance with Sparta. In 408 BC
he sent his son Cyrus to Asia Minor, to carry on the war
with greater energy. In 404 BC Darius II died after a reign
of nineteen years, and was followed by Artaxerxes II...
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Now Korah, the son of Izhar, the son of Kohath, the son of
Levi, and Dathan and Abiram, the sons of Eliab, and On, the
son of Peleth, sons of Reuben, took [men]:
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And the king answered, Chimham shall go over with me, and I
will do to him that which shall seem good unto thee: and
whatsoever thou shalt require of me, [that] will I do for
thee.
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accompanied King David to Gilgal after the death of Absalom.
(2 Samuel 19:37-40)
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(כּוּשַׁן רִשְׁעָתַיִם) was king of Aram Naharaim or Northwest
Mesopotamia. In the book of Judges God delivers the Israelites
into his hand for eight years (Judges 3:8). However, they are
delivered from him by Othniel, son of Kenaz (Judges 3:9).
Rishathaim means double-wickedness.
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And found a certain Jew named Aquila, born in Pontus, lately
come from Italy, with his wife Priscilla; (because that
Claudius had commanded all Jews to depart from Rome:) and came
unto them.
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And there stood up one of them named Agabus, and signified by
the Spirit that there should be great dearth throughout all
the world: which came to pass in the days of Claudius Caesar.
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Claudius Lysias unto the most excellent governor Felix
[sendeth] greeting.
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Tiberius Claudius Caesar Augustus Germanicus (1 August 10 BC –
13 October AD 54; Tiberius Claudius Drusus from birth to AD 4,
then Tiberius Claudius Nero Germanicus until his accession)
was the fourth Roman Emperor and a member of the Julio-
Claudian dynasty, ruling from 24 January AD 41 to his death in
AD 54. Born in Lugdunum in Gaul (modern-day Lyon, France) to
Drusus and Antonia Minor, he was the first Roman emperor to be
born outside Italia.
He was reportedly afflicted with some type of disability, and
his family had virtually excluded him from public office until
his consulship with his nephew Caligula in AD 37. Claudius'
infirmity may have saved him from the fate of many other Roman
nobles during the purges of Tiberius' and Caligula's reigns;
potential enemies did not see him as a serious threat to them.
His very survival led to his being declared emperor
(reportedly at the insistence of the Praetorian Guard) after
Caligula's assassination, at which point he was the last adult
male of his family...
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And I intreat thee also, true yokefellow, help those women
which laboured with me in the gospel, with Clement also, and
[with] other my fellowlabourers, whose names [are] in the book
of life.
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And the one of them, whose name was Cleopas, answering said
unto him, Art thou only a stranger in Jerusalem, and hast not
known the things which are come to pass there in these days?
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(or Cleophas, Greek Κλεόπας) was a figure of early
Christianity, one of the two disciples who encountered Jesus
during the Road to Emmaus appearance in the Gospel of Luke
24:13-32. Cleopas' name is an abbreviated form of Cleopatros,
a common Hellenistic name meaning "son of a renowned father".
Cleopas is remembered on 25 November in the Martyrology of the
Roman Catholic Church...
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Now there stood by the cross of Jesus his mother, and his
mother's sister, Mary the [wife] of Cleophas, and Mary
Magdalene.
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(or Cleophas, Greek Κλεόπας) was a figure of early
Christianity, one of the two disciples who encountered Jesus
during the Road to Emmaus appearance in the Gospel of Luke
24:13-32. Cleopas' name is an abbreviated form of Cleopatros,
a common Hellenistic name meaning "son of a renowned father".
Cleopas is remembered on 25 November in the Martyrology of the
Roman Catholic Church...
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Conaniah also, and Shemaiah and Nethaneel, his brethren, and
Hashabiah and Jeiel and Jozabad, chief of the Levites, gave
unto the Levites for passover offerings five thousand [small
cattle], and five hundred oxen.
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And king Zedekiah the son of Josiah reigned instead of Coniah
the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made
king in the land of Judah.
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[Is] this man Coniah a despised broken idol? [is he] a vessel
wherein [is] no pleasure? wherefore are they cast out, he and
his seed, and are cast into a land which they know not?
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[As] I live, saith the LORD, though Coniah the son of
Jehoiakim king of Judah were the signet upon my right hand,
yet would I pluck thee thence;
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(Hebrew: יְכָנְיָה [jəχonjoː], meaning "God will fortify (his
people)"; Greek: Ιεχονιας; Latin: Joachin), also known as
Coniah and as Jehoiachin (Hebrew: יְהֹויָכִין [jəhoːjɔːxiːn];
Greek: Ιεχονιας; Latin: Joachin), was a king of Judah.
According to 2 Kings 24:8 , he became king upon the death of
his father, Jehoiakim, at the age of eighteen and reigned
for only three months and ten days.[1] However, most Hebrew
versions, some Septuagint manuscripts and Syriac versions of
2 Chronicles 36:9 give the age when he became king as
eight, compared with other versions which give it as
eighteen (e.g., 2 Chronicles 36:9 ). The Vulgate has the
discrepancy, which the Challenor note in the Douay-Rheims
Bible reconciles the discrepancy: "He was associated by his
father to the kingdom, when he was but eight years old; but
after his father's death, when he reigned alone, he was
eighteen years old."[2] Edwin Thiele dates Jeconiah's short
reign to 598/597 BC.[3] He was deposed by the Babylonians at
the end of the first siege of Jerusalem by Nebuchadnezzar II
in 597 BC, after which Jeconiah, his household, and many of
the elite and craftsmen of Judah were exiled to Babylon.
Babylonian records, called Jehoiachin's Rations Tablets,
written in Cuneiform and dating to 592 BC mention him and
his five sons as recipients of food ration in Babylon,[4]
though it would have been difficult for him to have had five
sons in the time frame attributed to him.
Jeconiah was a contemporary of the prophets Jeremiah and
Ezekiel...
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There was a certain man in Caesarea called Cornelius, a
centurion of the band called the Italian [band],
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And they said, Cornelius the centurion, a just man, and one
that feareth God, and of good report among all the nation of
the Jews, was warned from God by an holy angel to send for
thee into his house, and to hear words of thee.
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And Cornelius said, Four days ago I was fasting until this
hour; and at the ninth hour I prayed in my house, and, behold,
a man stood before me in bright clothing,
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Which was [the son] of Melchi, which was [the son] of Addi,
which was [the son] of Cosam, which was [the son] of Elmodam,
which was [the son] of Er,
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For Demas hath forsaken me, having loved this present world,
and is departed unto Thessalonica; Crescens to Galatia, Titus
unto Dalmatia.
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was an individual who appears in the New Testament. He was
said to be a missionary in Galatia and became a companion of
Paul. The name 'Crescens' is the present-active participle
of the Latin word crescere, and means 'increasing'.
Crescens, a companion of St. Paul during his second Roman
captivity, appears but once in the New Testament, when he is
mentioned as having left the Apostle to go into Galatia:
"Make haste to come to me quickly", St. Paul writes to
Timothy, "for Demas hath left me, loving this world, and is
gone to Thessalonica, Crescens into Galatia, Titus into
Dalmatia" (2 Timothy 4:8-10 ). All commentators agree in
ranking Crescens with Titus rather than with Demas, and in
seeing here, therefore, a reference to a missionary journey
into Galatia. This term, in New Testament times, might mean
either Gaul or the Roman province of Galatia in Asia Minor,
where St. Paul had labored so much; and here it has been
interpreted in either sense. In the other passages where it
occurs in the New Testament, however, it denotes Galatia,
and most probably it would be so understood here by Timothy,
especially as the other regions mentioned are likewise to
the east of Rome. Moreover, St. Paul might easily have a
reason for sending a disciple to visit his old Churches in
Galatia, while there is no proof that he had an active
interest in Gaul...
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And Crispus, the chief ruler of the synagogue, believed on the
Lord with all his house; and many of the Corinthians hearing
believed, and were baptized.
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I thank God that I baptized none of you, but Crispus and
Gaius;
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These [be] the heads of their fathers' houses: The sons of
Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and
Carmi: these [be] the families of Reuben.
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And after three months we departed in a ship of Alexandria,
which had wintered in the isle, whose sign was Castor and
Pollux.
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(pronounced /ˈkæstər/; Latin: Castōr; Greek: Κάστωρ, Kastōr,
"beaver") and Pollux (/ˈpɒləks/; Latin: Pollūx) or
Polydeuces (/ˌpɒlɨˈdjuːsiːz/; Greek: Πολυδεύκης, Poludeukēs,
"much sweet wine"[1]) were twin brothers in Greek and Roman
mythology and collectively known as the Dioskouroi. They
were the sons of Leda by Tyndareus and Zeus respectively,
the brothers of Helen of Troy and Clytemnestra, and the
half-brothers of Timandra, Phoebe, Heracles, and Philonoe.
They are known collectively in Greek as the Dioscuri (/daɪ
ˈɒskjəraɪ/; Latin: Dioscūrī; Greek: Διόσκουροι, Dioskouroi,
"sons of Zeus") and in Latin as the Gemini (/ˈdʒɛmɨnaɪ/;
"twins") or Castores (/ˈkæstəriːz/). They are sometimes also
termed the Tyndaridae or Tyndarids (/tɪnˈdɛrɨdiː/ or /
ˈtɪndərɪdz/; Τυνδαρίδαι, Tundaridai), later seen as a
reference to their father and stepfather Tyndareus.
In the myth the twins shared the same mother but had
different fathers which meant that Pollux was immortal and
Castor was mortal. When Castor died, Pollux asked Zeus to
let him share his own immortality with his twin to keep them
together and they were transformed into the Gemini
constellation. The pair were regarded as the patrons of
sailors, to whom they appeared as St. Elmo's fire...
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And he brought him to Jesus. And when Jesus beheld him, he
said, Thou art Simon the son of Jona: thou shalt be called
Cephas, which is by interpretation, A stone.
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Whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come; all are yours;
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And when James, Cephas, and John, who seemed to be pillars,
perceived the grace that was given unto me, they gave to me
and Barnabas the right hands of fellowship; that we [should
go] unto the heathen, and they unto the circumcision.
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Simon Peter (Greek: Πέτρος, Pétros, "stone, rock";[1] c. 1
BC – AD 67), sometimes called Simon Cephas (Greek: Σιμων
Κηφᾶς, Symōn Kēphas; Aramaic: Šimʕōn Kêfâ; Syriac: ܣܡܥܢ ܟܝܦܐ,
Semʕān Kêfâ) after his name in Hellenized Aramaic, was a
leader of the early Christian Church, who is featured
prominently in the New Testament Gospels and the Acts of the
Apostles. Peter was the son of John or of Jonah, and was
from the village of Bethsaida in the province of Galilee.
His brother Andrew was also an apostle. Simon Peter is
venerated in multiple churches and regarded as the first
Pope by the Catholic Church.
After working to establish the church of Antioch for seven
years presiding as the city's bishop[2] and preaching to the
ones who were scattered (i.e., Jews and Hebrew Christians.),
in Pontus, Galatia, Cappadocia, Asia Minor and Bithynia,
Peter went to Rome. In the second year of Claudius, it is
claimed, he overthrew Simon Magus, and held the Sacerdotal
Chair for 25 years. At the hand of Nero, he is said to have
been put to death. He wrote two epistles which are called
Catholic, the second of which, (on account of its difference
in style from the first), is considered by many not to be
his work. The Gospel of Mark is also ascribed to him (as
Mark was his disciple and interpreter). On the other hand,
the following books: his Acts, his Gospel, his Preaching,
his Revelation, his Judgement are rejected as
Apocryphal.[3][4] [5]
According to Biblical accounts, he was one of Twelve
Apostles, chosen by Jesus from his first disciples. He was a
fisherman assigned a leadership role by Jesus and was with
Jesus during events witnessed by only a few apostles, such
as the Transfiguration...
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Then came he out of the land of the Chaldaeans, and dwelt in
Charran: and from thence, when his father was dead, he removed
him into this land, wherein ye now dwell.
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And he said, Men, brethren, and fathers, hearken; The God of
glory appeared unto our father Abraham, when he was in
Mesopotamia, before he dwelt in Charran,
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With Chedorlaomer the king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar, and Arioch king of
Ellasar; four kings with five.
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And it came to pass in the days of Amraphel king of Shinar,
Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal
king of nations;
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And in the fourteenth year came Chedorlaomer, and the kings
that [were] with him, and smote the Rephaims in Ashteroth
Karnaim, and the Zuzims in Ham, and the Emims in Shaveh
Kiriathaim,
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The sons also of Hezron, that were born unto him; Jerahmeel,
and Ram, and Chelubai.
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The sons also of Jediael; Bilhan: and the sons of Bilhan;
Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and
Tharshish, and Ahishahar.
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And Zedekiah the son of Chenaanah made him horns of iron: and
he said, Thus saith the LORD, With these shalt thou push the
Syrians, until thou have consumed them.
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And Zedekiah the son of Chenaanah had made him horns of iron,
and said, Thus saith the LORD, With these thou shalt push
Syria until they be consumed.
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And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
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And his second, Chileab, of Abigail the wife of Nabal the
Carmelite; and the third, Absalom the son of Maacah the
daughter of Talmai king of Geshur;
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According to the Bible, Daniel, also known as Chiliab, was the
second son of David, King of Israel, with Abigail, widow of
Nabal the Carmelite, David's third wife. (1 Chronicles 3:1 ,
cf 2 Samuel 3:3 ) Unlike the other of David's three elder
sons, Amnon, Absalom, and Adonijah who were important
characters in 2 Samuel, Daniel is only named in the list of
David's sons and no further mention is made to him. Though
being the second son, Daniel was not a contender for the
throne of Israel, even after the death of the first-born
Amnon, the third-born Absalom and fourth-born Adonijah. The
throne eventually passed to his younger half brother, Solomon.
Daniel is known as Daluyah in the Septuagint.
According to Rashi, some questioned whether Abigail was
pregnant through David or her first husband, Nabal; therefore,
God arranged that Daniel would resemble David. It is possible
his name "Chiliab," which can be translated "perfection of the
father," is a reference to (or cause of) that legend.
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And the name of the man [was] Elimelech, and the name of his
wife Naomi, and the name of his two sons Mahlon and Chilion,
Ephrathites of Bethlehemjudah. And they came into the country
of Moab, and continued there.
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And Mahlon and Chilion died also both of them; and the woman
was left of her two sons and her husband.
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Mahlon and Chilion were two brothers mentioned in the Book of
Ruth. They were the sons of Elimelech of the tribe of Joseph
and his wife Naomi. Together with their parents, they settled
in the land of Moab during the period of the Israelite Judges.
Mahlon married the Moabite woman Ruth while Chilion married
Orpah (according to the Midrash, Ruth's sister).
Elimelech and his sons all died in Moab, leaving Naomi, Ruth
and Orpah widowed. Naomi returns to Israel, but advises her
daughters-in-law to stay in Moab; while Orpah takes the
advice, Ruth chooses to stay with Naomi and convert to
Judaism. In Israel, she then takes part in levirate marriage--
-marrying a relative of Mahlon's, an act which will ensure
that Mahlon's name is not forgotten, as any child she has will
be considered as if it were Mahlon's child. She marries Boaz,
and her child, Obed (biologically Boaz's but counted as if
Mahlon's), becomes the paternal grandfather of King David.
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Let thy servant, I pray thee, turn back again, that I may die
in mine own city, [and be buried] by the grave of my father
and of my mother. But behold thy servant Chimham; let him go
over with my lord the king; and do to him what shall seem good
unto thee.
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Then the king went on to Gilgal, and Chimham went on with him:
and all the people of Judah conducted the king, and also half
the people of Israel.
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And Annas the high priest, and Caiaphas, and John, and
Alexander, and as many as were of the kindred of the high
priest, were gathered together at Jerusalem.
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Then assembled together the chief priests, and the scribes,
and the elders of the people, unto the palace of the high
priest, who was called Caiaphas,
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Yosef Bar Kayafa (Hebrew יוסף בַּר קַיָּפָא, pronounced [josef baʁ
qaiːofoʔ])[needs stress] (which translates as Joseph, son of
Caiaphas[1]), also known simply as Caiaphas (Greek Καϊάφας) in
the New Testament, was the Roman Empire-appointed Jewish high
priest who organised the plot to kill Jesus. Caiaphas is also
claimed to have been involved in the trial of Jesus after his
arrest in the Garden of Gethsemane.
The Gospels of Matthew and John (though not those of Mark and
Luke) mention Caiaphas in connection with the trial of Jesus.
Because he was the high priest, Caiaphas was also chairman of
the Sanhedrin, the Jewish high court. According to the
Gospels, Jesus was arrested by the Temple guard and a hearing
was organized by Caiaphas and others in which Jesus was
accused of blasphemy. Finding him guilty, the Sanhedrin took
him to the Roman governor Pontius Pilate, where they further
accused him of sedition against Rome.
In the Mishnah, Parah 3:5 refers to him as Ha-Koph (the
monkey), a play on his name for opposing Mishnat Ha-Hasidim...
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And Cain knew his wife; and she conceived, and bare Enoch: and
he builded a city, and called the name of the city, after the
name of his son, Enoch.
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If Cain shall be avenged sevenfold, truly Lamech seventy and
sevenfold.
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Not as Cain, [who] was of that wicked one, and slew his
brother. And wherefore slew he him? Because his own works were
evil, and his brother's righteous.
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In the Hebrew Bible, Cain and Abel (Hebrew: קין ,הבל, Qayin,
Hevel)[1] are two sons of Adam and Eve. The Qur'an also
contains this story, with the names Qabil and Habil.[2]
In the Greek New Testament, Cain is referred to as εκ του
πονηρου. [3] In at least one translation this is rendered
"from the evil one"[4], while others have "of the evil
one."[5] Some interpreters take this to mean that Cain was
literally the son of the serpent in the Garden of Eden. A
parallel idea can be found in Jewish tradition,[6] that the
serpent (Hebrew nahash נחש) from the Garden of Eden was
father to firstborn Cain.
In all versions, Cain is a crop farmer and his younger
brother Abel is a shepherd.[7] Cain is portrayed as sinful,
committing the first murder by killing his brother,[8] after
God[9] has rejected his offerings of produce but accepted
the animal sacrifices brought by Abel.[10]
The oldest known copy of the Biblical narration is from the
1st century Dead Sea Scrolls.[11][12] Cain and Abel also
appear in a number of other texts,[13] and the story is the
subject of various interpretations.[14] Abel, the first
murder victim, is sometimes seen as the first martyr;[15]
while Cain, the first murderer, is sometimes seen as an
ancestor of evil.[16]...
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And Enos lived after he begat Cainan eight hundred and fifteen
years, and begat sons and daughters:
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And Cainan lived after he begat Mahalaleel eight hundred and
forty years, and begat sons and daughters:
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And Enos lived ninety years, and begat Cainan:
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can refer to either:
A variant of the name Kenan in the generations of Adam, the
lists of antediluvian patriarchs given in the Torah;
Cainan, the son of the Arpachshad mentioned in most
manuscripts of the Gospel of Luke 3:36. This reference to
Cainan is present in the Septuagint and Samaritan versions
of the Book of Genesis, as well as in the Book of Jubilees;
however, the early Christian apologists Irenaeus and
Eusebius believed it to be an error, as do many modern
interpreters, mainly on the basis of his omission from the
Masoretic (Hebrew) version.
According to the Book of Jubilees, Cainan, taught the art of
writing by his father, found carved on the rocks by former
generations an inscription preserving the science of
astrology as taught by the rebel angels, the Watchers, who
descended from heaven in the days of Jared and led mankind
away from God.
The Sefer ha-Yashar describes Cainan, the possessor of great
astrological wisdom, which had been inscribed on tables of
stone, as the son of Seth and not of Arpachshad; i.e., the
antediluvian Kenan.
In The Patriarchal Age: or, the History and Religion of
Mankind (1854), George Smith writes[1]:
"It is remarkable that, notwithstanding the omission of the
name of Cainan from the Hebrew text, and the consequent
general rejection of him by historians, there are more
traditions preserved of him than of his son Salah. 'The
Alexandrine Chronicle derives the Samaritans from Cainan*;
Eustachius Antiochenus, the Saggodians; George Syncellus,
the Gaspheni; Epiphanius the Cajani. Besides the particulars
already mentioned, it is said Cainan was the first after the
flood who invented astronomy, and that his sons made a god
of him, and worshiped his image after his death. The
founding of the city of Harran in Mesopotamia is also
attributed to him; which, it is pretended, is so called from
a son he had of that name.' -Anc. Univ. Hist., vol. i, p.
96, note."
(* What the Latin Alexandrine Chronicle actually says is
that "those who live east of the Sarmatians" were derived
from Cainan)
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And the sons of Zerah; Zimri, and Ethan, and Heman, and
Calcol, and Dara: five of them in all.
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And the sons of Caleb the son of Jephunneh; Iru, Elah, and
Naam: and the sons of Elah, even Kenaz.
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And she said unto him, Give me a blessing: for thou hast given
me a south land; give me also springs of water. And Caleb gave
her the upper springs and the nether springs.
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Now the sons of Caleb the brother of Jerahmeel [were], Mesha
his firstborn, which was the father of Ziph; and the sons of
Mareshah the father of Hebron.
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(Hebrew: כָּלֵב, kalev; Tiberian vocalization: Kālēḇ; Hebrew
Academy: Kalev) is a male given name. Caleb, son of Jephunneh,
is an important figure in the Hebrew Bible, noted for his
faith in God when the Hebrews refused to enter the promised
land of Canaan. When the Hebrews came to the outskirts of
Canaan, the land that had been promised to them by God, after
having fled slavery in Egypt, Moses (the Hebrew leader) sent
twelve spies (Hebrew: מרגלים, meraglim) into Canaan to report
on what was there-one spy representing each of the Twelve
Tribes. Ten of the spies returned to say that the land would
be impossible to claim, and that giants lived there who would
crush the Hebrew army. Only two, Joshua (from the tribe of
Ephraim) and Caleb (representing Judah), returned and said
that God would be able to deliver Canaan into the hands of the
Hebrew nation...
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And Joseph said unto his brethren, and unto his father's
house, I will go up, and shew Pharaoh, and say unto him, My
brethren, and my father's house, which [were] in the land of
Canaan, are come unto me;
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Ye shall give three cities on this side Jordan, and three
cities shall ye give in the land of Canaan, [which] shall be
cities of refuge.
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And the children of Reuben and the children of Gad and the
half tribe of Manasseh returned, and departed from the
children of Israel out of Shiloh, which [is] in the land of
Canaan, to go unto the country of Gilead, to the land of their
possession, whereof they were possessed, according to the word
of the LORD by the hand of Moses.
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(Phoenician: or 𐤊𐤍𐤏𐤍, Kanaʻn; Hebrew: כְּנָעַן Kənáʻan;
Arabic: كنعان Kanʻān) is an ancient term for a region
encompassing modern-day Israel, Lebanon, the Palestinian
Territories, plus adjoining coastal lands and parts of
Jordan, Syria and northeastern Egypt. In the Hebrew Bible,
the "Land of Canaan" extends from Lebanon southward across
Gaza to the "Brook of Egypt" and eastward to the Jordan
River Valley, thus including modern Israel and the
Palestinian Territories. In far ancient times, the southern
area included various ethnic groups. The Amarna Letters
found in Ancient Egypt mention Canaan (Akkadian: Kinaḫḫu) in
connection with Gaza and other cities along the Phoenician
coast and into Upper Galilee. Many earlier Egyptian sources
also make mention of numerous military campaigns conducted
in Ka-na-na, just inside Asia.
Various Canaanite sites have been excavated by
archaeologists. Canaanites spoke Canaanite languages,
closely related to other West Semitic languages. Canaanites
are mentioned in the Bible, Mesopotamian and Ancient
Egyptian texts. Although the residents of ancient Ugarit in
modern Syria do not seem to have considered themselves
Canaanite, and did not speak a Canaanite language (but one
that was closely related, the Ugaritic language),
archaeologists have considered the site, which was
rediscovered in 1928, as quintessentially Canaanite.[1] Much
of the modern knowledge about the Canaanites stems from
excavation in this area. Canaanite culture apparently
developed in situ from the Circum-Arabian Nomadic Pastoral
Complex, which in turn developed from a fusion of Harifian
hunter gatherers with Pre-Pottery Neolithic B (PPNB) farming
cultures, practicing animal domestication, during the 6,200
BC climatic crisis...
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And there was a strife between the herdmen of Abram's cattle
and the herdmen of Lot's cattle: and the Canaanite and the
Perizzite dwelled then in the land.
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Yea, every pot in Jerusalem and in Judah shall be holiness
unto the LORD of hosts: and all they that sacrifice shall come
and take of them, and seethe therein: and in that day there
shall be no more the Canaanite in the house of the LORD of
hosts.
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Observe thou that which I command thee this day: behold, I
drive out before thee the Amorite, and the Canaanite, and the
Hittite, and the Perizzite, and the Hivite, and the Jebusite.
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refers to two individuals mentioned in the Bible:
The fourth son of Reuben according to Genesis 46:9, Numbers
26:6, and 1 Chronicles 5:3.
The son of Zabdi, grandson of Zerah of the Tribe of Judah, and
the father of Achan, according to Joshua 7:1. He was present
at the Battle of Jericho.
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But the children of Israel committed a trespass in the
accursed thing: for Achan, the son of Carmi, the son of Zabdi,
the son of Zerah, of the tribe of Judah, took of the accursed
thing: and the anger of the LORD was kindled against the
children of Israel.
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Of Hezron, the family of the Hezronites: of Carmi, the family
of the Carmites.
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the Shuhite was one of Job's three friends. A descendant (or
follower) of Shuah, son of Abraham and Keturah, whose family
lived in the deserts of Arabia.
His intent was consolation, but he became an accuser, asking
Job what he has done to deserve God's wrath.
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The fifteenth to Bilgah, the sixteenth to Immer,
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Of Bilgah, Shammua; of Shemaiah, Jehonathan;
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Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah,
Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.
The number, [I say], of the men of the people of Israel [was
this];
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Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah,
Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah.
The number of the men of the people of Israel:
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[That these] made war with Bera king of Sodom, and with Birsha
king of Gomorrah, Shinab king of Admah, and Shemeber king of
Zeboiim, and the king of Bela, which is Zoar.
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And Herod was highly displeased with them of Tyre and Sidon:
but they came with one accord to him, and, having made Blastus
the king's chamberlain their friend, desired peace; because
their country was nourished by the king's [country].
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was a servant of Herod Agrippa (Acts 12:20), and a mediator
for the Sidonians and Tyrians. Herod was very displeased with
the people of Sidon and Tyre (Lebanon), who made Blastus their
friend. Blastus was a Chamberlain.
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And James the [son] of Zebedee, and John the brother of James;
and he surnamed them Boanerges, which is, The sons of thunder:
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(Βοανηργες)
Mark 3:17
And James, the son of Zebedee, and John, the brother of
James, and he gave them the name Boanerges, which is Sons of
Thunder.
Jesus surnames the brothers James and John to reflect their
impetuosity. The Greek rendition of their name is Βοανηργες
(Boanērges).
There has been much speculation about this name. Given the
Greek translation that comes with it ('Sons of Thunder'), it
seems that the first element of the name is 'bnê', 'sons of'
(the plural of 'bar'), Aramaic (בני). This is represented by
βοανη (boanê), giving two vowels in the first syllable where
one would be sufficient. It could be inferred from this that
the Greek transliteration may not be a good one. The second
part of the name is often reckoned to be 'rğaš' ('tumult')
Aramaic (רגיש), or 'rğaz' ('anger') Aramaic (רגז). Maurice
Casey, however, argues that it is a simple misreading of the
word for thunder, 'r`am' (due to the similarity of s to the
final m). This is supported by one Syriac translation of the
name as 'bnay ra`mâ'. The Peshitta reads "bnay rğešy," which
would fit with a later composition for it, based on a
Byzantine reading of the original Greek.
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And Nahshon begat Salma, and Salma begat Boaz,
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And Boaz begat Obed, and Obed begat Jesse,
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And Boaz answered and said unto her, It hath fully been shewed
me, all that thou hast done unto thy mother in law since the
death of thine husband: and [how] thou hast left thy father
and thy mother, and the land of thy nativity, and art come
unto a people which thou knewest not heretofore.
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(pronounced /ˈboʊ.æz/; Modern Hebrew בועז Bốʿaz; Massoretical
Hebrew בֹּ֫עַז Bṓʿaz; Hebrew pronunciation: [ˈboːʕaz] ) is a major
figure in The Book of Ruth in the Bible. The term is found 24
times on the Scriptures, being two in Greek (in the form
"Booz").[1][2]
The root בעז, just used on the Bible in relation to "Boaz"
(see The Temple), perhaps expresses 'quick(ness)' (cf. Ar.
بَعْ۬زٔ, 'swiftness [of horse]')...
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Which have forsaken the right way, and are gone astray,
following the way of Balaam [the son] of Bosor, who loved the
wages of unrighteousness;
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was an ancient Biblical city and one of the six Cities of
Refuge named in the Mosaic Law. It was located in Gilead, and
was conquered by Judas Maccabeus. It is sometimes identified
with modern-day Busr el-Bariri. Josephus comments on its
conquest.
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The word of the LORD came expressly unto Ezekiel the priest,
the son of Buzi, in the land of the Chaldeans by the river
Chebar; and the hand of the LORD was there upon him.
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(my contempt) was the mother or the father of Ezekiel the
priest. (Ezek. 1:3). Ezekiel, like Jeremiah, is said to have
been a descendant of Joshua by his marriage with the proselyte
Rahab (Talmud Meg. 14b; Midrash Sifre, Num. 78).
Some scholars[who?] claim that Ezekiel actually was Jeremiah
or the son of Jeremiah, who was (also) called "Buzi" because
he was despised by the Jews. In the event Jeremiah and Ezekiel
were indeed the same person, Buzi was the wife of Hilkiah the
priest.
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They say unto him, Caesar's. Then saith he unto them, Render
therefore unto Caesar the things which are Caesar's; and unto
God the things that are God's.
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Now in the fifteenth year of the reign of Tiberius Caesar,
Pontius Pilate being governor of Judaea, and Herod being
tetrarch of Galilee, and his brother Philip tetrarch of
Ituraea and of the region of Trachonitis, and Lysanias the
tetrarch of Abilene,
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But they cried out, Away with [him], away with [him], crucify
him. Pilate saith unto them, Shall I crucify your King? The
chief priests answered, We have no king but Caesar.
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(ca. 140 BC–85 BC) was a Roman senator, supporter and
brother-in-law of Gaius Marius, and father of Julius Caesar,
the later dictator of Rome.
Caesar was married to Aurelia Cotta, a member the of Aurelii
and Rutilii families, and had two daughters, both named
Julia, and a son, Julius Caesar, born in 100 BC.[1] He was
the brother of Sextus Julius Caesar, consul in 91 BC[2] and
the son of Gaius Julius Caesar.
Caesar's progress through the cursus honorum is well known,
although the specific dates associated with his offices are
controversial. According to two elogiae erected in Rome long
after his death, Caesar was a commissioner in the colony at
Cercina, military tribune, quaestor, praetor, and proconsul
of Asia.[3] The dates of these offices are unclear. The
colony is probably one of Marius' of 103 BC.[4] Broughton
dated the praetorship to 92 BC, with the quaestorship
falling towards the beginning of the 90s.[5] Brennan has
dated the praetorship to the beginning of the decade.[6]
Caesar died suddenly in 85 BC, in Rome, while putting on his
shoes one morning. Another Caesar, possibly his father, had
died similarly in Pisa.[7] His father had seen to his
education by one of the best orators of Rome, Marcus
Antonius Gnipho.[8] In his will, he left Caesar the bulk of
his estate, but after Marius's faction had been defeated in
the civil war of the 80s BC, this inheritance was
confiscated by the dictator Sulla
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Then led they Jesus from Caiaphas unto the hall of judgment:
and it was early; and they themselves went not into the
judgment hall, lest they should be defiled; but that they
might eat the passover.
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[Of] the children of Asher after their families: of Jimna, the
family of the Jimnites: of Jesui, the family of the Jesuites:
of Beriah, the family of the Beriites.
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Of the sons of Beriah: of Heber, the family of the Heberites:
of Malchiel, the family of the Malchielites.
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is the name of four different Biblical individuals:
One of Asher's four sons, and father of Heber and Malchiel.
(Gen. 46:17 , Num. 26:44-5 , I Chr. 7:30 )
A son of Ephraim (I Chr. 7:20-23 ), born after the killing of
Ephraim's sons Ezer and Elead, and so called by his father
"because it went badly with his house."
A Benjamite, son of Elpaal. He and his brother Shema expelled
the Gittites, and were patriarchs to the inhabitants of
Ajalon. His sons were Michael, Ishpah and Joha. (I Chr. 8:13 )
A Levite, the son of Shimei. He was jointly patriarch of a
clan with his brother Jeush. (I Chr. 23:10-11 )
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At that time Berodachbaladan, the son of Baladan, king of
Babylon, sent letters and a present unto Hezekiah: for he had
heard that Hezekiah had been sick.
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In his days did Hiel the Bethelite build Jericho: he laid the
foundation thereof in Abiram his firstborn, and set up the
gates thereof in his youngest [son] Segub, according to the
word of the LORD, which he spake by Joshua the son of Nun.
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At that time Merodachbaladan, the son of Baladan, king of
Babylon, sent letters and a present to Hezekiah: for he had
heard that he had been sick, and was recovered.
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Marduk-apla-iddina II (the biblical Merodach-Baladan, also
called Marduk-Baladan, Baladan and Berodach-Baladan. lit.
Marduk has given me an Heir.) (reigned 722 BC – 710 BC, 703 BC
– 702 BC) was a Chaldean prince who usurped the Babylonian
throne in 721 BC. Marduk-apla iddina II was also known as one
of the brave kings who maintained Babylonian independence in
the face of Assyrian military supremacy for more than a
decade.
Sargon of Assyria repressed the allies of Marduk-apla-iddina
II in Aram and Israel and eventually drove (ca. 710 BC) him
from Babylon. After the death of Sargon, Marduk-apla-iddina II
recaptured the throne. In the time of his reign over
Babylonia, he strengthened the Chaldean Empire. He reigned
nine months (703 BC – 702 BC). He returned from Elam and
ignited all the Arameans in Babylonia into rebellion. He was
able to enter Babylon and be declared king again. Nine months
later he was defeated near Kish, but escaped to Elam with the
gods of the south. He died in exile a couple of years later.
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And I asked her, and said, Whose daughter [art] thou? And she
said, The daughter of Bethuel, Nahor's son, whom Milcah bare
unto him: and I put the earring upon her face, and the
bracelets upon her hands.
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And Isaac was forty years old when he took Rebekah to wife,
the daughter of Bethuel the Syrian of Padanaram, the sister to
Laban the Syrian.
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Arise, go to Padanaram, to the house of Bethuel thy mother's
father; and take thee a wife from thence of the daughters of
Laban thy mother's brother.
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(בתואל – Hebrew for "house of God"), in the Hebrew Bible, was
an Aramean man,[1] the youngest son of Nahor and Milcah,[2]
the nephew of Abraham, and the father of Laban and Rebekah.[3]
Bethuel was also a town in the territiory of the tribe of
Simeon, west of the Dead Sea.[4] Some scholars[5] identify it
with Bethul[6] and Bethel in southern Judah,[7] to which David
gives booty...
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And Hur begat Uri, and Uri begat Bezaleel.
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And Bezaleel made the ark [of] shittim wood: two cubits and a
half [was] the length of it, and a cubit and a half the
breadth of it, and a cubit and a half the height of it:
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Then wrought Bezaleel and Aholiab, and every wise hearted man,
in whom the LORD put wisdom and understanding to know how to
work all manner of work for the service of the sanctuary,
according to all that the LORD had commanded.
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In Exodus 31:1-6, Bezalel (Hebrew: בְּצַלְאֵל, also transcribed
as Betzalel and most accurately as Beẓal'el), is the chief
artisan of the Tabernacle.[1] Elsewhere in the Bible the
name occurs only in the genealogical lists of the Book of
Chronicles, but according to cuneiform inscriptions a
variant form of the same, "Ẓil-Bêl," was borne by a king of
Gaza who was a contemporary of Hezekiah and Manasseh.
Apparently it means "in the shadow [protection] of El."
Bezalel is described in the genealogical lists as the son of
Uri (Exodus 31:1), the son of Hur, of the tribe of Judah (I
Chronicles 2:18, 19, 20, 50). He was said to be highly
gifted as a workman, showing great skill and originality in
engraving precious metals and stones and in wood-carving. He
was also a master-workman, having many apprentices under him
whom he instructed in the arts (Exodus 35:30-35). According
to the narrative in Exodus, he was definitely called and
endowed by God to direct the construction of the tent of
meeting and its sacred furniture, and also to prepare the
priests' garments and the oil and incense required for the
service.
He was also in charge of the holy oils, incense and priestly
vestments...
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And on the other side Jordan by Jericho, on the east side of
Jordan, [were given them] out of the tribe of Reuben, Bezer in
the wilderness with her suburbs, and Jahzah with her suburbs,
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And on the other side Jordan by Jericho eastward, they
assigned Bezer in the wilderness upon the plain out of the
tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad,
and Golan in Bashan out of the tribe of Manasseh.
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And out of the tribe of Reuben, Bezer with her suburbs, and
Jahazah with her suburbs,
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was a Biblical city in the desert plateau east of the Jordan
that was designated a 'city of refuge' for the Reubenites by
Moses, to which a person guilty of manslaughter could flee to
avoid being killed in vengeance.
The city is mentioned in Deuteronomy 4:43 , Joshua 20:8 ,
Joshua 21:36 , 1 Chronicles 6:78 and 1 Chronicles 7:37 .
This Christianity-related article is a stub. You can
help Wikipedia by expanding it.
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On the seventh day, when the heart of the king was merry with
wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and
Abagtha, Zethar, and Carcas, the seven chamberlains that
served in the presence of Ahasuerus the king,
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is one of the eunuchs who served King Xerxes in Esther 1:10
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In those days, while Mordecai sat in the king's gate, two of
the king's chamberlains, Bigthan and Teresh, of those which
kept the door, were wroth, and sought to lay hand on the king
Ahasuerus.
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So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar
the Naamathite went, and did according as the LORD commanded
them: the LORD also accepted Job.
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Now when Job's three friends heard of all this evil that was
come upon him, they came every one from his own place; Eliphaz
the Temanite, and Bildad the Shuhite, and Zophar the
Naamathite: for they had made an appointment together to come
to mourn with him and to comfort him.
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Then answered Bildad the Shuhite, and said,
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Then Asa took all the silver and the gold [that were] left in
the treasures of the house of the LORD, and the treasures of
the king's house, and delivered them into the hand of his
servants: and king Asa sent them to Benhadad, the son of
Tabrimon, the son of Hezion, king of Syria, that dwelt at
Damascus, saying,
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And Jehoash the son of Jehoahaz took again out of the hand of
Benhadad the son of Hazael the cities, which he had taken out
of the hand of Jehoahaz his father by war. Three times did
Joash beat him, and recovered the cities of Israel.
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(Aramaic: Bar-Hadad I), was the king of Aram Damascus between
(885-865 BCE). He was the son of Tabrimmon and grandson of
Hezion and a contemporary of Kings Baasha of Israel and Asa of
Judah. Asa called on Ben-Hadad I to aid him in attacking
northern Israel while Baasha was restricting access to
Jerusalem through border fortifications. The plan worked for
Asa as Ben-Hadad took the towns of "Ijon, Dan, Abel-beth-
maachah, and all Chinneroth, with all the land of Naphtali" (1
Kgs. 15:20). This acquisition gave Damascus control of the
trade route to southern Phoenicia. By the reign of Ahab the
area was back in Israelite hands.[1]
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And Benaiah the son of Jehoiada answered the king, and said,
Amen: the LORD God of my lord the king say so [too].
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And the king put Benaiah the son of Jehoiada in his room over
the host: and Zadok the priest did the king put in the room of
Abiathar.
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Asaph the chief, and next to him Zechariah, Jeiel, and
Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and
Benaiah, and Obededom: and Jeiel with psalteries and with
harps; but Asaph made a sound with cymbals;
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son of the priest Jehoiada, was David's general for the army
of the Kingdom of Israel and his chief bodyguard (2 Sam
23:23). In Hebrew, his name means "God has built."
He was one of David's "mighty men" (I Chron. 27:6) who
commanded the Cherethites and Pelethites. He was renowned for
his heroism; with Zadok and Nathan, he kept his position under
Solomon, and was appointed chief of Solomon's army.
In the Bible, Benaiah's story is told primarily in I
Chronicles 27, II Samuel 23, and I Kings 1.
The stories of him follow that he once killed an 8-foot-tall
(2.4 m) Egyptian. Also he was said to have killed a lion in a
snowy pit.
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Of the tribe of Zabulon [were] sealed twelve thousand. Of the
tribe of Joseph [were] sealed twelve thousand. Of the tribe of
Benjamin [were] sealed twelve thousand.
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(Now the children of Benjamin heard that the children of
Israel were gone up to Mizpeh.) Then said the children of
Israel, Tell [us], how was this wickedness?
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And we will take ten men of an hundred throughout all the
tribes of Israel, and an hundred of a thousand, and a thousand
out of ten thousand, to fetch victual for the people, that
they may do, when they come to Gibeah of Benjamin, according
to all the folly that they have wrought in Israel.
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(Hebrew: בִּנְיָמִין, Modern Binyamin Tiberian Binyāmîn בִּנְיָמִין) was
the last-born of Jacob's twelve sons, and the second (and
last) son of Rachel in the Book of Genesis.[1] He was the
founder of the Israelite Tribe of Benjamin. In the Biblical
account, unlike Rachel's first son, Joseph, Benjamin was born
in Canaan. He died in Egypt on the 11th of Cheshvan (which was
also his birthday) 1443 BCE at the age of 111...
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And they slew the kings of Midian, beside the rest of them
that were slain; [namely], Evi, and Rekem, and Zur, and Hur,
and Reba, five kings of Midian: Balaam also the son of Beor
they slew with the sword.
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He sent messengers therefore unto Balaam the son of Beor to
Pethor, which [is] by the river of the land of the children of
his people, to call him, saying, Behold, there is a people
come out from Egypt: behold, they cover the face of the earth,
and they abide over against me:
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Now these [are] the kings that reigned in the land of Edom
before [any] king reigned over the children of Israel; Bela
the son of Beor: and the name of his city [was] Dinhabah.
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[That these] made war with Bera king of Sodom, and with Birsha
king of Gomorrah, Shinab king of Admah, and Shemeber king of
Zeboiim, and the king of Bela, which is Zoar.
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(Heb.: ברע) is the king of Sodom (סדם) in Genesis 14. There
is no mention of this monarch outside this biblical passage,
and no trace of the city of Sodom has ever been found. In the
story, Bera joins other Canaanite city kings in rebelling
against Chedorlaomer, an Elamite king who rules a vast empire.
The huge imperial forces plunder Sodom, taking many people
captive and also much plunder. The people and possessions are
rescued by Abram. Bera comes---he had escaped the battle by
hiding in a hole---and tells Abram he can keep all the
material wealth if only he'll give him back his people. Abram
generously replies that he will not take as much as a shoelace
from Sodom.
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The chief [was] Ahiezer, then Joash, the sons of Shemaah the
Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and
Berachah, and Jehu the Antothite,
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And on the fourth day they assembled themselves in the valley
of Berachah; for there they blessed the LORD: therefore the
name of the same place was called, The valley of Berachah,
unto this day.
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And next unto them repaired Meremoth the son of Urijah, the
son of Koz. And next unto them repaired Meshullam the son of
Berechiah, the son of Meshezabeel. And next unto them repaired
Zadok the son of Baana.
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Upon the four and twentieth day of the eleventh month, which
[is] the month Sebat, in the second year of Darius, came the
word of the LORD unto Zechariah, the son of Berechiah, the son
of Iddo the prophet, saying,
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So the Levites appointed Heman the son of Joel; and of his
brethren, Asaph the son of Berechiah; and of the sons of
Merari their brethren, Ethan the son of Kushaiah;
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is a Jewish name that occurs several times in the Bible. It
is derived from Berakhah, "blessing". In scripture
the father of Zechariah (Hebrew prophet).
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And the sons of Ephraim; Shuthelah, and Bered his son, and
Tahath his son, and Eladah his son, and Tahath his son,
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Wherefore the well was called Beerlahairoi; behold, [it is]
between Kadesh and Bered.
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And the sons of Shimei [were], Jahath, Zina, and Jeush, and
Beriah. These four [were] the sons of Shimei.
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Eluzai, and Jerimoth, and Bealiah, and Shemariah, and
Shephatiah the Haruphite,
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These [are] the sons of Ephraim after their families: of
Shuthelah, the family of the Shuthalhites: of Becher, the
family of the Bachrites: of Tahan, the family of the
Tahanites.
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And the sons of Benjamin [were] Belah, and Becher, and Ashbel,
Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
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[The sons] of Benjamin; Bela, and Becher, and Jediael, three.
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was the name of two individuals mentioned in the Bible:
The second of ten sons of Benjamin according to Genesis 46:21
and 1 Chronicles 7:6
A son of Ephraim according to Numbers 26:35. His descendants
were referred to as Bachrites.
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And the sons of Ulam; Bedan. These [were] the sons of Gilead,
the son of Machir, the son of Manasseh.
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And the LORD sent Jerubbaal, and Bedan, and Jephthah, and
Samuel, and delivered you out of the hand of your enemies on
every side, and ye dwelled safe
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is named as the deliverer of Israelites in 1 Samuel 12:11. He
is not mentioned elsewhere as a judge of Israel. Bp. Patrick
and others hypothesis the name to be a contraction of ben Dan
("the son of Dan") by which they suppose Samson is meant, as
the Targum reads. The LXX, Syriac, and Arabic, however, refer
to the name as Barak, instead of Bedan; and the two latter
versions refer to Samson, instead of Samuel. These readings
are adopted by Houbigant, and appear to be genuine, for it is
not probable that Samuel would enumerate himself.
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And Esau was forty years old when he took to wife Judith the
daughter of Beeri the Hittite, and Bashemath the daughter of
Elon the Hittite:
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The word of the LORD that came unto Hosea, the son of Beeri,
in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of
Judah, and in the days of Jeroboam the son of Joash, king of
Israel.
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was the father of the prophet Hosea.[1] Jewish tradition says
that he only uttered a few words of prophecy, and as they were
insufficient to be embodied in a book by themselves they were
incorporated within the book of Isaiah, viz., verses 19 and 20
of the 8th chapter. As such, Beeri is considered a prophet in
Judaism.[2]
Another Beeri was the father of Judith, one of the wives of
Esau (Genesis 26:34), the same as Adah (Gen. 36:2).
In Hebrew, the word "Be'e'ri" literally means "my well" as in,
a well of water-an important source of life in the desert. He
is also considered holy by Muslims.
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And the sons of Bela were Ard and Naaman: [of Ard], the family
of the Ardites: [and] of Naaman, the family of the Naamites.
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And there went out the king of Sodom, and the king of
Gomorrah, and the king of Admah, and the king of Zeboiim, and
the king of Bela (the same [is] Zoar;) and they joined battle
with them in the vale of Siddim;
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[That these] made war with Bera king of Sodom, and with Birsha
king of Gomorrah, Shinab king of Admah, and Shemeber king of
Zeboiim, and the king of Bela, which is Zoar.
Read More
was the name of three individuals mentioned in the Bible:
Bela ben Beor, an Edomite king according to Genesis 36:32 and
1 Chronicles 1:43
(also Belah) The first of ten sons of Benjamin according to
Genesis 46:21, Numbers 26:38, and 1 Chronicles 7 and 8.
A son of Azaz according to 1 Chronicles 5:8
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Belshazzar, whiles he tasted the wine, commanded to bring the
golden and silver vessels which his father Nebuchadnezzar had
taken out of the temple which [was] in Jerusalem; that the
king, and his princes, his wives, and his concubines, might
drink therein.
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In the first year of Belshazzar king of Babylon Daniel had a
dream and visions of his head upon his bed: then he wrote the
dream, [and] told the sum of the matters.
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Belshazzar the king made a great feast to a thousand of his
lords, and drank wine before the thousand.
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(or Balthazar; Akkadian Bel-sarra-usur) was a prince of
Babylon, the son of Nabonidus, the last king of Babylon
according to the Book of Daniel. Like his father, it is
believed by many scholars that he was an Assyrian. In the Book
of Daniel (chapters 5 and 8) of the Jewish Tanakh or Christian
Old Testament, Belshazzar is the King of Babylon before the
advent of the Medes and Persians...
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This dream I king Nebuchadnezzar have seen. Now thou, O
Belteshazzar, declare the interpretation thereof, forasmuch as
all the wise [men] of my kingdom are not able to make known
unto me the interpretation: but thou [art] able; for the
spirit of the holy gods [is] in thee.
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Forasmuch as an excellent spirit, and knowledge, and
understanding, interpreting of dreams, and shewing of hard
sentences, and dissolving of doubts, were found in the same
Daniel, whom the king named Belteshazzar: now let Daniel be
called, and he will shew the interpretation.
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In the third year of Cyrus king of Persia a thing was
revealed unto Daniel, whose name was called Belteshazzar; and
the thing [was] true, but the time appointed [was] long: and
he understood the thing, and had understanding of the vision.
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And the younger, she also bare a son, and called his name
Benammi: the same [is] the father of the children of Ammon
unto this day.
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And [Benhadad] said unto him, The cities, which my father took
from thy father, I will restore; and thou shalt make streets
for thee in Damascus, as my father made in Samaria. Then [said
Ahab], I will send thee away with this covenant. So he made a
covenant with him, and sent him away.
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(Hebrew: בָּרָק, "Lightning; Shine"), Al-Burāq (Arabic: البُراق
al-Burāq "lightning") the son of Abinoam from Kedesh in
Naphtali, was a military general in the Book of Judges in the
Bible. He was the commander of the army of Deborah, the
prophetess and heroine of the Hebrew Bible. Barak and Deborah
are credited with defeating the Canaanite armies led by
Sisera, who for twenty years had oppressed the Israelites.
The story of the defeat of Canaanites under the prophetic
leadership of Deborah and the military leadership of Barak, is
related in prose (chapter 4) and repeated in poetry (chapter
5, which is known as the Song of Deborah). Chapter 4 makes the
chief enemy Jabin, king of Hazor (present Tell el-Qedah, about
three miles southwest of Hula Basin), though a prominent part
is played by his commander-in-chief, Sisera of Harosheth-ha-
goiim (possibly Tell el-'Amr, approximately 12 miles (19 km)
northwest of Megiddo)...
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And the sons of Shechaniah; Shemaiah: and the sons of
Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and
Shaphat, six.
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The children of Barkos, the children of Sisera, the children
of Thamah,
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The children of Barkos, the children of Sisera, the children
of Tamah,
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Then pleased it the apostles and elders, with the whole
church, to send chosen men of their own company to Antioch
with Paul and Barnabas; [namely], Judas surnamed Barsabas, and
Silas, chief men among the brethren:
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Now there were in the church that was at Antioch certain
prophets and teachers; as Barnabas, and Simeon that was called
Niger, and Lucius of Cyrene, and Manaen, which had been
brought up with Herod the tetrarch, and Saul.
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But the Jews stirred up the devout and honourable women, and
the chief men of the city, and raised persecution against Paul
and Barnabas, and expelled them out of their coasts.
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Saint Barnabas (Ancient Greek: Βαρναβᾶς) of the first
century, born Joseph, was an Early Christian convert, one of
the earliest Christian disciples in Jerusalem.[2][3] Like
almost all Christians at the time (see also Jewish
Christians), Barnabas was one of the Children of Israel,
specifically a Levite. Named an apostle in Acts 14:14 , he
and Saint Paul undertook missionary journeys together and
defended Gentile converts against the demands of stricter
church leaders[2] (see also Judaizers). They gained many
converts in Antioch (c 43-44), traveled together making more
converts (c 45-47), and participated in the Council of
Jerusalem (c 50).[4] Barnabas and Paul successfully
evangelized among the "God-fearing" gentiles who attended
synagogues in various Hellenized cities of Anatolia.[5].
Barnabas' story appears in the Acts of the Apostles, and
Paul mentions him in some of his epistles.[2] Tertullian
named him as the author of the Epistle to the Hebrews,[2]
but this and other attributions are conjecture.[6] Clement
of Alexandria ascribed an early Christian epistle to
Barnabas (Epistle of Barnabas), but that is highly
improbable.[7]
Martyred at Salamis, Cyprus, in AD 61 [2], he is
traditionally identified as the founder of the Cypriot
Church. The feast day of St Barnabas is celebrated on June
11.[2]
Some traditions hold that Aristobulus of Britannia, one of
the Seventy Disciples, was the brother of Barnabas...
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Then pleased it the apostles and elders, with the whole
church, to send chosen men of their own company to Antioch
with Paul and Barnabas; [namely], Judas surnamed Barsabas, and
Silas, chief men among the brethren:
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And they appointed two, Joseph called Barsabas, who was
surnamed Justus, and Matthias.
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Barsabbas or Barsabas is a surname used in the Acts of the
Apostles, to refer to two persons:
Joseph called Barsabbas, who was surnamed Justus. He was a
candidate to fill the vacancy among the Twelve Apostles. Acts
1:23
Judas Barsabbas, an emissary of the Church of Jerusalem to the
Church at Antioch. Acts 15:22
The name denotes either
a literal son of a man called Sabbas
a symbolic name, meaning son of sabbath or rest, or of return
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And when they were come in, they went up into an upper room,
where abode both Peter, and James, and John, and Andrew,
Philip, and Thomas, Bartholomew, and Matthew, James [the son]
of Alphaeus, and Simon Zelotes, and Judas [the brother] of
James.
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Philip, and Bartholomew; Thomas, and Matthew the publican;
James [the son] of Alphaeus, and Lebbaeus, whose surname was
Thaddaeus;
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And Andrew, and Philip, and Bartholomew, and Matthew, and
Thomas, and James the [son] of Alphaeus, and Thaddaeus, and
Simon the Canaanite,
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was one of the Twelve Apostles of Jesus, and is usually
identified with Nathanael,[1] mentioned only in the Gospel of
John. Bartholomew (Greek: Βαρθολομαίος, transliterated
"Bartholomaios") comes from the Aramaic bar-Tôlmay (תולמי-בר),
meaning son of Tolmay (Ptolemy) or son of the furrows (perhaps
a ploughman). Based on this meaning, many have assumed it was
not a given name, but a family name.[2]
The festival of St Bartholomew is celebrated on August 24 in
the western Church and on June 11 in the Eastern churches. The
Armenian Apostolic Church honours Saint Bartholomew, along
with Jude the Apostle (a.k.a. Thaddeus), as its patron saint.
The Coptic Church remembers him on January 1. The festival in
August has been a traditional occasion for markets and fairs,
such as the Bartholomew Fair held in Smithfield, London since
the Middle Ages that served as the scene for Ben Jonson's
homonymous comedy (1614)...
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And they came to Jericho: and as he went out of Jericho with
his disciples and a great number of people, blind Bartimaeus,
the son of Timaeus, sat by the highway side begging.
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Each of the three synoptic gospels tells of Jesus healing the
blind near Jericho, as he passed through that town, shortly
before his passion.
Mark 10:46-52 tells only of a man named Bartimaeus (literally
"Son of Timaeus") being present, as Jesus left Jericho, making
him one of the few named people to be miraculously cured by
Jesus. Matthew 20:29-34 is a similar account of two blind men
being healed outside of Jericho, but gives no names. Luke
18:35-43 also tells of two unnamed blind men, but seems to
place the event instead as when Jesus approached Jericho.
These men together would be the second of two healings of
blind men on Jesus' journey from the start of his travels from
Bethsaida (in Mark 8:22-26 ) to Jerusalem, via Jericho.[1] It
is possible, though not certain, that Bartimaeus heard about
the first healing, and so knew of Jesus' reputation.[2]...
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And they said unto him, Sit down now, and read it in our ears.
So Baruch read [it] in their ears.
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Then took Jeremiah another roll, and gave it to Baruch the
scribe, the son of Neriah; who wrote therein from the mouth of
Jeremiah all the words of the book which Jehoiakim king of
Judah had burned in the fire: and there were added besides
unto them many like words.
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Then read Baruch in the book the words of Jeremiah in the
house of the LORD, in the chamber of Gemariah the son of
Shaphan the scribe, in the higher court, at the entry of the
new gate of the LORD'S house, in the ears of all the people.
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(Hebrew: בָּרוּךְ, Modern Barukh Tiberian Bārûḵ ; "Blessed") has
been a given name among Jews from Biblical times up to the
present, on some occasions also used as surname. It is also
found, though more rarely, among Christians - particularly
among Protestants who use Old Testament names.
Except for its use as a name, this is also related to
"berakhah" or bracha (Hebrew: ברכה; plural ברכות, berakhot),
which is a Jewish blessing. See also: Baraka and Barakah.
The root B-R-K meaning "blessing" is also present in other
Semitic languages. The most common Arabic form is the passive
form Mubarak, but the form Barack is also used...
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But the king took the two sons of Rizpah the daughter of Aiah,
whom she bare unto Saul, Armoni and Mephibosheth; and the five
sons of Michal the daughter of Saul, whom she brought up for
Adriel the son of Barzillai the Meholathite:
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And Barzillai said unto the king, How long have I to live,
that I should go up with the king unto Jerusalem?
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And Barzillai the Gileadite came down from Rogelim, and went
over Jordan with the king, to conduct him over Jordan.
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the Gileadite of Rogelim was 80 years old at the time of
Absalom's revolt against King David. Barzillai supplied
provisions for David's army at Mahanaim (2 Samuel 17:27-29).
After the death of Absalom, Barzillai, being an old man, was
unable to accompany the king back to Jerusalem, but brought
Chimham to David for the return journey (2 Samuel 19:31-37).
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At that time Berodachbaladan, the son of Baladan, king of
Babylon, sent letters and a present unto Hezekiah: for he had
heard that Hezekiah had been sick.
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At that time Merodachbaladan, the son of Baladan, king of
Babylon, sent letters and a present to Hezekiah: for he had
heard that he had been sick, and was recovered.
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And the angel of the LORD said unto Balaam, Go with the men:
but only the word that I shall speak unto thee, that thou
shalt speak. So Balaam went with the princes of Balak.
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And Balak said unto him, Come, I pray thee, with me unto
another place, from whence thou mayest see them: thou shalt
see but the utmost part of them, and shalt not see them all:
and curse me them from thence.
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And Balak said unto Balaam, What hast thou done unto me? I
took thee to curse mine enemies, and, behold, thou hast
blessed [them] altogether.
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was king of Moab around 1200 BC. According to the Bible,
Zippor was the father of Balak and the ruler of Moab around
1350 BC.[citation needed]
Revelation 2:12 - 2:14 says about Balak: 12 `And to the
messenger of the assembly in Pergamos write: These things
saith he who is having the sharp two-edged sword: 13 I
have known thy works, and where thou dost dwell -- where the
throne of the Adversary [is] -- and thou dost hold fast my
name, and thou didst not deny my faith, even in the days in
which Antipas [was] my faithful witness, who was put to
death beside you, where the Adversary doth dwell. 14 `But
I have against thee a few things: That thou hast there those
holding the teaching of Balaam, who did teach Balak to cast
a stumbling-block before the sons of Israel, to eat idol-
sacrifices, and to commit whoredom; (above is quoted from
Young's Literal Translation of the Holy Bible.) And can be
read online via
http://www.ccel.org/bible/ylt/ylt.htm
Other sources detailing the story of Balak.
Numbers 22–24
Judges 11:25
Micah 6:5
Balak died when Joshua began his conquest of Canaan.
Balak is also the name of the weekly parshah or portion in
the annual Jewish cycle of Torah reading that tells the
story of Balak in the Book of Numbers.
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After him repaired the Levites, Rehum the son of Bani. Next
unto him repaired Hashabiah, the ruler of the half part of
Keilah, in his part.
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Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub,
Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad,
Hanan, Pelaiah, and the Levites, caused the people to
understand the law: and the people [stood] in their place.
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Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah,
Sherebiah, Hodijah, Shebaniah, [and] Pethahiah, said, Stand up
[and] bless the LORD your God for ever and ever: and blessed
be thy glorious name, which is exalted above all blessing and
praise.
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And when they had gone through the isle unto Paphos, they
found a certain sorcerer, a false prophet, a Jew, whose name
[was] Barjesus:
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Elymas is another name for Bar-Jesus (arc. Bar-Yeshua, lat.
Bariesu), a Jewish magician who appears in the New Testament
in the Acts of the Apostles, chapter 13. [1]
Acts of the Apostles calls him a magus, which the King James
Bible here translates as "sorcerer". He is represented as
opposing Paul of Tarsus and Barnabas on the city of Paphos on
Cyprus, when Sergius Paulus, the Roman Proconsul, wishes to
hear Paul and Barnabas speak about Jesus. Because of this
opposition, Paul states that God has decided to make him
temporarily blind. A cloud of darkness immediately begins
blocking his sight;[2] and after this miracle, Sergius Paulus
is converted to Christianity. These events took place during
Paul's first missionary journey.
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And Jesus answered and said unto him, Blessed art thou, Simon
Barjona: for flesh and blood hath not revealed [it] unto thee,
but my Father which is in heaven.
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And there was [one] named Barabbas, [which lay] bound with
them that had made insurrection with him, who had committed
murder in the insurrection.
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And [so] Pilate, willing to content the people, released
Barabbas unto them, and delivered Jesus, when he had scourged
[him], to be crucified.
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But the chief priests and elders persuaded the multitude that
they should ask Barabbas, and destroy Jesus.
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In the Christian narrative of the Passion of Jesus,
Barabbas, according to Greek texts Jesus bar-Abbas,[1]
(Aramaic: בר-אבא, Bar-abbâ, "son of the father"), was the
insurrectionary whom Pontius Pilate freed at the Passover
feast in Jerusalem.
The penalty for Barabbas' crime was death by crucifixion,
but according to the four canonical gospels and the Gospel
of Peter there was a prevailing Passover custom in Jerusalem
that allowed or required Pilate, the praefectus or governor
of Judaea, to commute one prisoner's death sentence by
popular acclaim, and the "crowd" (ochlos) - which has become
"the Jews" and "the multitude" in some translations - were
offered a choice of whether to have Barabbas or Jesus Christ
released from Roman custody. According to the closely
parallel gospels of Matthew (27:15-26 ), Mark (15:6-15 ),
and Luke (23:13–25 ), and the more divergent accounts in
John (18:38-19:16 ) and the Gospel of Peter, the crowd chose
Barabbas to be released and Jesus of Nazareth to be
crucified. A passage found only in the Gospel of Matthew[2]
has the crowd saying, "Let his blood be upon us and upon our
children".
The story of Barabbas has special social significances,
partly because it has frequently been used to lay the blame
for the crucifixion of Jesus on the Jews and justify anti-
Semitism, forming the basis for allegations of Jewish
deicide...
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Then was kindled the wrath of Elihu the son of Barachel the
Buzite, of the kindred of Ram: against Job was his wrath
kindled, because he justified himself rather than God.
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And Elihu the son of Barachel the Buzite answered and said, I
[am] young, and ye [are] very old; wherefore I was afraid, and
durst not shew you mine opinion.
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was a Buzite, and was the father of Elihu, an antagonist of
Job, according to Job 32:2.
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That upon you may come all the righteous blood shed upon the
earth, from the blood of righteous Abel unto the blood of
Zacharias son of Barachias, whom ye slew between the temple
and the altar.
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is a Jewish name that occurs several times in the Bible. It is
derived from Berakhah, "blessing". People named Berechiah
In scripture the father of Zechariah (Hebrew prophet).
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And Barak said unto her, If thou wilt go with me, then I will
go: but if thou wilt not go with me, [then] I will not go.
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And, behold, as Barak pursued Sisera, Jael came out to meet
him, and said unto him, Come, and I will shew thee the man
whom thou seekest. And when he came into her [tent], behold,
Sisera lay dead, and the nail [was] in his temples.
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Awake, awake, Deborah: awake, awake, utter a song: arise,
Barak, and lead thy captivity captive, thou son of Abinoam.
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And over the king's treasures [was] Azmaveth the son of Adiel:
and over the storehouses in the fields, in the cities, and in
the villages, and in the castles, [was] Jehonathan the son of
Uzziah:
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And it came to pass the same year, in the beginning of the
reign of Zedekiah king of Judah, in the fourth year, [and] in
the fifth month, [that] Hananiah the son of Azur the prophet,
which [was] of Gibeon, spake unto me in the house of the LORD,
in the presence of the priests and of all the people, saying,
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Moreover the spirit lifted me up, and brought me unto the east
gate of the LORD'S house, which looketh eastward: and behold
at the door of the gate five and twenty men; among whom I saw
Jaazaniah the son of Azur, and Pelatiah the son of Benaiah,
princes of the people.
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One of three uses in the Bible (meaning, he that assists or is
assisted, helpful; also spelled Azzur):
The father of Hananiah, a false prophet of Gibeon (Jeremiah
28:1).
The father of Jaazaniah (Ezek. 11:1).
One of those who sealed the covenant with Jehovah on the
return from Babylon (Neh. 10:17).
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And he put down the idolatrous priests, whom the kings of
Judah had ordained to burn incense in the high places in the
cities of Judah, and in the places round about Jerusalem; them
also that burned incense unto Baal, to the sun, and to the
moon, and to the planets, and to all the host of heaven.
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And it came to pass, as soon as he had made an end of offering
the burnt offering, that Jehu said to the guard and to the
captains, Go in, [and] slay them; let none come forth. And
they smote them with the edge of the sword; and the guard and
the captains cast [them] out, and went to the city of the
house of Baal.
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For the LORD of hosts, that planted thee, hath pronounced evil
against thee, for the evil of the house of Israel and of the
house of Judah, which they have done against themselves to
provoke me to anger in offering incense unto Baal.
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(Arabic: بعل, pronounced [ˈbaʕal]) (Hebrew: בעל, pronounced
[ˈbaʕal]) (also spelled Baal in English) is a Northwest
Semitic title and honorific meaning "master" or "lord"[1] that
is used for various gods who were patrons of cities in the
Levant, cognate to Akkadian Bēlu. A Baalist or Baalite means a
worshipper of Baal.
"Ba‛al" can refer to any god and even to human officials; in
some texts it is used as a substitute for Hadad, a god of the
rain, thunder, fertility and agriculture, and the lord of
Heaven. Since only priests were allowed to utter his divine
name, Hadad, Ba‛al was commonly used. Nevertheless, few if any
Biblical uses of "Ba‛al" refer to Hadad, the lord over the
assembly of gods on the holy mount of Heaven, but rather refer
to any number of local spirit-deities worshipped as cult
images, each called ba‛al and regarded in the Hebrew Bible in
that context as a false god...
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And said unto him, Dost thou certainly know that Baalis the
king of the Ammonites hath sent Ishmael the son of Nethaniah
to slay thee? But Gedaliah the son of Ahikam believed them
not.
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is the name given in the Book of Jeremiah for the king of
Ammon. He instigated the murder of Gedaliah, the Babylonian-
appointed Jewish governor of Jerusalem.
http://www.robert-deutsch.com/en/monographs/m7/
Seal of Ba’alis Surfaces by Robert Deutsch
When the Babylonians conquered Judah in the early 6th century
BCE and destroyed Jerusalem, they made Gedaliah, a member of a
prominent Jerusalem family, governor of Judah. But he was soon
murdered, an event still commemorated in Jewish tradition by
an annual fast. The assassin was sent by none other than
Ba'alis, King of the Ammonites (Jeremiah 40:13 - 41:2).
Ba'alis's seal (shown on the cover of the issue of Biblical
Archaeology Review, where this article was first published) is
made of brown agate with white bands and is in fact quite tiny
(0.5 inches in diameter and 0.2 inches thick). A small hole
was drilled through the center of the scarab-shaped seal for
the setting...
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And next unto them repaired Meremoth the son of Urijah, the
son of Koz. And next unto them repaired Meshullam the son of
Berechiah, the son of Meshezabeel. And next unto them repaired
Zadok the son of Baana.
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Baana the son of Ahilud; [to him pertained] Taanach and
Megiddo, and all Bethshean, which [is] by Zartanah beneath
Jezreel, from Bethshean to Abelmeholah, [even] unto [the place
that is] beyond Jokneam:
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Maharai the Netophathite, Heled the son of Baanah the
Netophathite,
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And Saul's son had two men [that were] captains of bands: the
name of the one [was] Baanah, and the name of the other
Rechab, the sons of Rimmon a Beerothite, of the children of
Benjamin: (for Beeroth also was reckoned to Benjamin:
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Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah,
Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.
The number, [I say], of the men of the people of Israel [was
this];
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the Netophathite was the father of Heleb, one of King David's
Warriors (2 Samuel 23:29, 1 Chronicles 11:30).
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Behold, I will take away the posterity of Baasha, and the
posterity of his house; and will make thy house like the house
of Jeroboam the son of Nebat.
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[There is] a league between me and thee, as [there was]
between my father and thy father: behold, I have sent thee
silver and gold; go, break thy league with Baasha king of
Israel, that he may depart from me.
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Now the pit wherein Ishmael had cast all the dead bodies of
the men, whom he had slain because of Gedaliah, [was] it which
Asa the king had made for fear of Baasha king of Israel: [and]
Ishmael the son of Nethaniah filled it with [them that were]
slain.
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(Hebrew: בַּעְשָׁא, Basha, "Baal hears") was the third king of
the northern Israelite Kingdom of Israel. He was the son of
Ahijah of the Tribe of Issachar. Baasha's story is told in 1
Kings 15:16-16:7 .
Baasha became king of Israel in the third year of Asa, king
of Judah. (1 Kings 15:28 ) William F. Albright has dated his
reign to 900 - 877 BCE, while E. R. Thiele offers the dates
909 - 886 BCE.[1] Baasha came to power by murdering the
previous king, Nadab, followed by the entire House of
Jeroboam (Nadab's father and predecessor). Baasha had
previously been a captain in Nadab's own army. (1 Kings
15:28-29 )
Over the course of his twenty-three year reign, Baasha was
at war with Asa, king of Judah. He allied Israel with Syria
and endeavored to strangle Judah's trade by fortifying
Ramah, a city five miles north of Jerusalem. King Asa of
Judah then bribed King Ben-hadad of Syria to switch sides
and attack Israel, prompting the loss of extensive territory
in Dan and Naphtali northwest of the Sea of Galilee. Baasha
was forced to withdraw from Ramah.
Though Baasha remained in power for life, he was not without
his opponents. The prophet Jehu, the son of Hanani, foretold
the destruction of his dynasty, which came to pass with the
assassination of Baasha's son Elah.
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And they slew the kings of Midian, beside the rest of them
that were slain; [namely], Evi, and Rekem, and Zur, and Hur,
and Reba, five kings of Midian: Balaam also the son of Beor
they slew with the sword.
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Nevertheless the LORD thy God would not hearken unto Balaam;
but the LORD thy God turned the curse into a blessing unto
thee, because the LORD thy God loved thee.
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And God said unto Balaam, Thou shalt not go with them; thou
shalt not curse the people: for they [are] blessed.
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(Hebrew: בִּלְעָם, Standard Bilʻam Tiberian Bilʻām) is a diviner
in the Torah, his story occurring towards the end of the Book
of Numbers. The etymology of his name is uncertain, and
discussed below. Every ancient reference to Balaam considers
him a non-Israelite, a prophet, and the son of Beor, though
Beor is not so clearly identified. Though other sources
describe the apparently positive blessings he delivers upon
the Israelites, he is reviled as a "wicked man" in the major
story concerning him. Balaam attempted to curse God's people.
He failed all three tries, each time producing blessings, not
curses (Numbers 24–10)...
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(Hebrew: אַשּׁוּר; often also transliterated as Asshur to reflect
the pointing of Hebrew letter 'ש' (Shin) in the Masoretic
text, which doubles the 'ש'), was the second son of Shem, the
son of Noah. Ashur's brothers were Elam, Aram, Arpachshad and
Lud.
The Hebrew text of Genesis 10:11 is somewhat ambiguous as to
whether it was Ashur himself (e.g. as reads the KJV), or
Nimrod (as in some other English translations) who built the
cities of Nineveh, Resen, Rehoboth-Ir and Calah in Assyria,
since the name Ashur can refer to either the person or the
country.(Genesis 10:8–10)[1]
The 1st century Judaeo-Roman historian Flavius Josephus
further gives the following statement: "Ashur lived at the
city of Nineve; and named his subjects Assyrians, who became
the most fortunate nation, beyond others" (Antiquities, i, vi,
4).
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And we went before to ship, and sailed unto Assos, there
intending to take in Paul: for so had he appointed, minding
himself to go afoot.
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And when he met with us at Assos, we took him in, and came to
Mitylene.
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(Greek: Άσσος), also known as Behramkale or for short Behram,
is a small historically rich town in Çanakkale Province,
Ayvacık District, Turkey. Aristotle lived here and opened an
Academy. The city was also visited by St. Paul. Today Assos is
a Aegean-coast seaside retreat amid ancient ruins...
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And when it was determined that we should sail into Italy,
they delivered Paul and certain other prisoners unto [one]
named Julius, a centurion of Augustus' band.
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But when Paul had appealed to be reserved unto the hearing of
Augustus, I commanded him to be kept till I might send him to
Caesar.
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But when I found that he had committed nothing worthy of
death, and that he himself hath appealed to Augustus, I have
determined to send him.
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Gaius Julius Caesar Augustus (23 September 63 BC – 19 August
AD 14) was the first ruler of the Roman Empire, which he ruled
alone from January 27 BC until his death in AD 14.[note 1]
Born Gaius Octavius Thurinus, he was adopted posthumously by
his great-uncle Gaius Julius Caesar in 44 BC, and between then
and 31 BC was officially named Gaius Julius Caesar. In 27 BC
the Senate awarded him the honorific Augustus ("the revered
one"), and thus consequently he was Gaius Julius Caesar
Augustus.[note 2] Because of the various names he bore, it is
common to call him Octavius when referring to events between
63 and 44 BC, Octavian (or Octavianus) when referring to
events between 44 and 27 BC, and Augustus when referring to
events after 27 BC. In Greek sources, Augustus is known as
Ὀκτάβιος (Octavius), Καῖσαρ (Caesar), Αὔγουστος (Augustus), or
Σεβαστός (Sebastos), depending on context...
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And ye shall flee [to] the valley of the mountains; for the
valley of the mountains shall reach unto Azal: yea, ye shall
flee, like as ye fled from before the earthquake in the days
of Uzziah king of Judah: and the LORD my God shall come, [and]
all the saints with thee.
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And Obed begat Jehu, and Jehu begat Azariah,
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And Azariah the chief priest of the house of Zadok answered
him, and said, Since [the people] began to bring the offerings
into the house of the LORD, we have had enough to eat, and
have left plenty: for the LORD hath blessed his people; and
that which is left [is] this great store.
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And he returned to be healed in Jezreel because of the wounds
which were given him at Ramah, when he fought with Hazael king
of Syria. And Azariah the son of Jehoram king of Judah went
down to see Jehoram the son of Ahab at Jezreel, because he was
sick.
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(Hebrew: עֲזַרְיָה, meaning "Yah['s] help[ed]"; Latin: Azarias)
is the name of several people in the Hebrew Bible and Jewish
history, including
Abednego, the new name given to an Azariah who is the
companion of Daniel, Hananiah, and Mishael in the Book of
Daniel
Azariah (guardian angel), the subject of the "Book of Azariah"
by Maria Valtorta
Azariah (prophet), a prophet
The grandfather of Ezra as mentioned in the Book of Ezra
Eleazar ben Azaria, the Mishnaic sage
Uzziah of Judah, an Azariah who is the king of Judah in the
Books of Kings
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And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth,
and Jozabad, and Eliel, and Ismachiah, and Mahath, and
Benaiah, [were] overseers under the hand of Cononiah and
Shimei his brother, at the commandment of Hezekiah the king,
and Azariah the ruler of the house of God.
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And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and
Jeiel, and Azaziah, with harps on the Sheminith to excel.
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Of the children of Ephraim, Hoshea the son of Azaziah: of the
half tribe of Manasseh, Joel the son of Pedaiah:
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(az-a-zi'-a) , meaning "whom Jehovah strengthened", may refer
to:
One of the Levitical musicians in the temple (I Chronicles
15:21 ).
The father of Hoshea, who was made ruler over the Ephraimites
(I Chronicles 27:20 ).
A Levite who had charge of the temple offerings in the days of
Hezekiah (II Chronicles 31:13 ).
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And Moza begat Binea: Rapha [was] his son, Eleasah his son,
Azel his son:
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And Azel had six sons, whose names [are] these, Azrikam,
Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan.
All these [were] the sons of Azel.
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And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and
Azmaveth, and Zimri; and Zimri begat Moza,
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The chief [was] Ahiezer, then Joash, the sons of Shemaah the
Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and
Berachah, and Jehu the Antothite,
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And the elders of the Jews builded, and they prospered through
the prophesying of Haggai the prophet and Zechariah the son of
Iddo. And they builded, and finished [it], according to the
commandment of the God of Israel, and according to the
commandment of Cyrus, and Darius, and Artaxerxes king of
Persia.
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Moreover from the time that I was appointed to be their
governor in the land of Judah, from the twentieth year even
unto the two and thirtieth year of Artaxerxes the king, [that
is], twelve years, I and my brethren have not eaten the bread
of the governor.
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And it came to pass in the month Nisan, in the twentieth year
of Artaxerxes the king, [that] wine [was] before him: and I
took up the wine, and gave [it] unto the king. Now I had not
been [beforetime] sad in his presence.
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(Latin; Greek Ἀρταξέρξης; Persian اردشیر یکم (Ardeshir)
corruption of Old Persian 𐎠𐎼𐎭𐎧𐎨𐏁𐎨[1] Artaxšacā, "whose
reign is through arta (truth)"; the name has nothing to do
with Xerxes)[2] was king of the Persian Empire from 465 BC to
424 BC. He was the son of Xerxes I of Persia and Amestris,
daughter of Otanes.
He is also surnamed μακρόχειρ "Macrocheir (Latin =
Longimanus)", allegedly because his right hand was longer than
his left. [3]
After Persia had been defeated at Eurymedon, military action
between Greece and Persia was at a standstill. When Artaxerxes
I took power, he began a new tradition of weakening the
Athenians by funding their enemies in Greece. This indirectly
caused the Athenians to move the treasury of the Delian League
from the island of Delos to the Athenian acropolis. This
funding practice inevitably prompted renewed fighting in 450
BC, where the Greeks attacked at the Battle of Cyprus. After
Cimon's failure to attain much in this expedition, the Peace
of Callias was agreed between Athens, Argos and Persia in 449
BC...
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(Hebrew: אָסָא, Modern Asa Tiberian ʾĀsâ; Greek: Ασα; Latin:
Asa) was the third king of the Kingdom of Judah and the
fifth king of the House of David. He was the son of Abijam,
grandson of Rehoboam, and great-grandson of Solomon. The
Hebrew Bible gives the period of his reign as 41 years.[1]
His reign is dated between 913-910 BCE to 873-869 BCE. He
was succeeded by his son Jehoshaphat, with Azubah.[2]
According to Thiele's chronology,[3] when Asa became very
ill, he made Jehoshaphat coregent. Asa died two years into
the coregency.
Asa was zealous in maintaining the traditional worship of
God, and in rooting out idolatry, with its accompanying
immoralities (1 Kings 15:8-14 ). There was peace in Judah
for the first 35 years of Asa's reign (2 Chronicles 16:1 ).
In his 36th year he was confronted by Baasha, king of
Israel. He formed an alliance with Ben-Hadad I, king of Aram
Damascus, and convinced him to break his peace treaty with
Baasha and invade the Northern Kingdom. (2 Chronicles 16:2-6
) It is also recorded of Asa that in his old age, when
afflicted with a foot disease, he "sought not to the Lord,
but to the physicians".[4] He died greatly honoured by his
people, and was considered for the most part a righteous
king. However, his reign was said to have been marred by his
reliance on Ben-Hadad...
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Howbeit he refused to turn aside: wherefore Abner with the
hinder end of the spear smote him under the fifth [rib], that
the spear came out behind him; and he fell down there, and
died in the same place: and it came to pass, [that] as many as
came to the place where Asahel fell down and died stood still.
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And Abner said to him, Turn thee aside to thy right hand or to
thy left, and lay thee hold on one of the young men, and take
thee his armour. But Asahel would not turn aside from
following of him.
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And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth,
and Jozabad, and Eliel, and Ismachiah, and Mahath, and
Benaiah, [were] overseers under the hand of Cononiah and
Shimei his brother, at the commandment of Hezekiah the king,
and Azariah the ruler of the house of God.
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(Hebrew: עשהאל, Greek: ‘Ασεάλ) (also known as Asael, Asaell,
and Assael) is the youngest son of Zeruiah, daughter of Jesse.
The name means "Made by God." Asahel was the nephew of King
David, as well as the younger brother of both Abishai, David's
General, and of Joab. Asahel is mentioned in II Samuel
Chapters 2 and 3.
Additionally, the name Asahel (under a variant spelling)
appears in Aramaic as was the 10th Watcher of the 20 leaders
of the 200 fallen angels that are mentioned in an ancient work
called the Book of Enoch...
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And a letter unto Asaph the keeper of the king's forest, that
he may give me timber to make beams for the gates of the
palace which [appertained] to the house, and for the wall of
the city, and for the house that I shall enter into. And the
king granted me, according to the good hand of my God upon me.
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Asaph.> Unto thee, O God, do we give thanks, [unto thee] do we
give thanks: for [that] thy name is near thy wondrous works
declare.
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And when the builders laid the foundation of the temple of the
LORD, they set the priests in their apparel with trumpets, and
the Levites the sons of Asaph with cymbals, to praise the
LORD, after the ordinance of David king of Israel.
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also refers to four men from the Old Testament:
Asaph, the father of Joah (2 Kings 18:18, 37)
Asaph, son of Berachiah the Gershonite (2 Chronicles 20:14)
Asaph, a Levite descendant of Kohath (1 Chr. 26:1)
Asaph, the keeper of the king's forest under the Persian king
Artaxerxes I Longimanus (Nehemiah 2:8)
(The Asaph mentioned in the Old Teastament is the same man,
known by different titles. Just as one can see that
Melchisedec is an order of priests as opposed to one man or
Herod being a title for a king, Asaph is the opposite--he was
known by different titles because he had different
responsibilities. He wrote Psalm 77 and has been identified as
David's chief musician also.)
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And Manasseh had in Issachar and in Asher Bethshean and her
towns, and Ibleam and her towns, and the inhabitants of Dor
and her towns, and the inhabitants of Endor and her towns, and
the inhabitants of Taanach and her towns, and the inhabitants
of Megiddo and her towns, [even] three countries.
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And [then] the coast turneth westward to Aznothtabor, and
goeth out from thence to Hukkok, and reacheth to Zebulun on
the south side, and reacheth to Asher on the west side, and to
Judah upon Jordan toward the sunrising.
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And the sons of Asher; Jimnah, and Ishuah, and Isui, and
Beriah, and Serah their sister: and the sons of Beriah; Heber,
and Malchiel.
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(Hebrew: אָשֵׁר, Modern Asher Tiberian ʼĀšēr), in the Book of
Genesis, is the second son of Jacob and Zilpah, and the
founder of the Tribe of Asher. He was born on the 20th of
Shevat 2199 (1562 BCE). According to some accounts 20th of
Shevat is also the date of his passing.
Ashar is also a place in Israel. Asher played a role in the
plot to sell his brother Joseph into slavery.(Gen. 37:23-36)
Asher and his four sons and daughter settled in Canaan.[1]
On his deathbed, Jacob blesses Asher by saying that "his
bread shall be fat, and he shall yield royal
dainties"(Genesis 49:20 [Authorized (King James)Version].
Asher's daughter, Serah (also transliterated as Serach), is
the only granddaughter of Jacob mentioned in the Torah, and
has several legends associated with her. {Gen. 46:17)
The eighth son of the patriarch Jacob, and the traditional
progenitor of the tribe Asher. He is represented as the
younger brother of Gad; these two being the sons of Zilpah,
the handmaid of Leah (Gen. xxx. 10 et seq., xxxv. 26). Four
sons and one daughter were born to Asher in Canaan, who went
down with him to Egypt (Gen. xlvi. 17). See Asher, Tribe and
Territory; and on the general view to be taken of the tribes
of Israel, Tribes, Twelve.J. Jr. J. F. McC....
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And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.
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In the Bible, Ashkenaz is Gomer's first son, brother of
Riphath and Togarmah (Gen. 10:3, 1 Chronicles 1:6), thereby
a Japhetic descendant of Noah. A kingdom of Ashkenaz is
called together with Ararat and Minni against Babylon (Jer.
51:27).
There is a theory that biblical Askhenaz (אשכנז) arose from
Ashkūz (אשכוז) (= the Scythians) by an old misread of נ
(nun) for ו (vav). Ashkenaz is also regarded as the father
of the Scythians, Sarmatians, and other Indo-Aryans, due
largely to the use of the name "Ashkuz" (Saka) for the
Scythians in Assyrian Akkadian inscriptions. It may also
refer to the Phrygians, who according to Homer's Iliad
settled around Lake Ascania.
In rabbinic literature Ashkenaz is believed to be the
ancestor of the Germanic, Scandinavian and Slavic peoples,
probably due to the similarity of the names Gomer and
German, and the similarity of Ashkenaz to the name of Ask,
the first human male in Norse mythology, or Aschanes
(Askanius), mythological progenitor of the Saxons (see also:
Oisc of Kent). For this reason, Ashkenaz is the Medieval
Hebrew name for Germany.
Ashkenazi Jews, also known as Ashkenazic Jews or Ashkenazim
(Standard Hebrew: sing. אַשְׁכֲּנָזִי, pronounced [ˌaʃkəˈnazi], pl.
אַשְׁכֲּנָזִים [ˌaʃkəˈnazim] (this 'z' is pronounced as in English
"zip", not German-fashion as "ts"); also יְהוּדֵי אַשְׁכֲּנָז Yehudei
Ashkenaz, "the Jews of Ashkenaz"), are descended from the
medieval Jewish communities of the Rhineland.
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And the king spake unto Ashpenaz the master of his eunuchs,
that he should bring [certain] of the children of Israel, and
of the king's seed, and of the princes;
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(Akkadian: Aššur-bāni-apli, (Aramaic: "ܐܵܫܘܿܪ ܒܵܢܝܼ ܐܵܦܠܝܼ") "Ashur
is creator of an heir";[1] 685 B.C. – c. 627 B.C.),[2] also
spelled Assurbanipal or Ashshurbanipal, was the son of
Esarhaddon and the last great king of the Neo-Assyrian Empire
(668 B.C. – c. 627 B.C.).[2] He established the first
systematically organized library in the ancient Middle
East,[3] the Library of Ashurbanipal, which survives in part
today at Nineveh.
In the Bible he is called Asenappar (Ezra 4:10 ).[4] Roman
historian Justinus identified him as Sardanapalus...
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And ships [shall come] from the coast of Chittim, and shall
afflict Asshur, and shall afflict Eber, and he also shall
perish for ever.
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Haran, and Canneh, and Eden, the merchants of Sheba, Asshur,
[and] Chilmad, [were] thy merchants.
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Asshur shall not save us; we will not ride upon horses:
neither will we say any more to the work of our hands, [Ye
are] our gods: for in thee the fatherless findeth mercy.
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was the King of the Nabataeans from roughly 9 BC to AD 40.
His full title, as given in the inscriptions, was "Aretas,
King of the Nabataeans, Friend of his People." Being the most
powerful neighbour of Judea, he frequently took part in the
state affairs of that country, and was influential in shaping
the destiny of its rulers. While on not particularly good
terms with Rome - as intimated by his surname, "Friend of his
People", which is in direct opposition to the prevalent
φιλορώμαις ("Friend of the Romans") and φιλόκαισαρ ("Friend of
the Emperor") - and though it was only after great hesitation
that Augustus recognized him as king, nevertheless he took
part in the expedition of Varus against the Jews in the year 4
BC, and placed a considerable army at the disposal of the
Roman general...
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But Pekah the son of Remaliah, a captain of his, conspired
against him, and smote him in Samaria, in the palace of the
king's house, with Argob and Arieh, and with him fifty men of
the Gileadites: and he killed him, and reigned in his room.
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was a biblical character who, along with Argob, was one of the
body-guard slain with Pekahiah at Samaria by the conspirator
Pekah. (2 Kings 15:25 )
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Then sent I for Eliezer, for Ariel, for Shemaiah, and for
Elnathan, and for Jarib, and for Elnathan, and for Nathan, and
for Zechariah, and for Meshullam, chief men; also for Joiarib,
and for Elnathan, men of understanding.
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And the multitude of all the nations that fight against Ariel,
even all that fight against her and her munition, and that
distress her, shall be as a dream of a night vision.
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Woe to Ariel, to Ariel, the city [where] David dwelt! add ye
year to year; let them kill sacrifices.
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In Hebrew, Ariel (pronounced Ari'el), literally means 'Lion of
God'. "Ari" (Lion) in Hebrew is also a synonym for bravery and
courage and it is also the symbol of the tribe of Judah. Ariel
in the Hebrew Bible is one of the names for Jerusalem and the
Temple of Jerusalem (Isaiah 29:1-8)...
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Therefore Daniel went in unto Arioch, whom the king had
ordained to destroy the wise [men] of Babylon: he went and
said thus unto him; Destroy not the wise [men] of Babylon:
bring me in before the king, and I will shew unto the king the
interpretation.
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With Chedorlaomer the king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar, and Arioch king of
Ellasar; four kings with five.
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And it came to pass in the days of Amraphel king of Shinar,
Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal
king of nations;
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is a Hebrew name that means "fierce lion". It originally
appears in the Book of Genesis chapter 14 as the name of the
"King of Ellasar", part of the confederation of kings who
did battle with the kings of Sodom and Gomorrah and with
Abraham in the Battle of the Vale of Siddim. Earlier in the
20th century, it was common to identify him with "Eriaku" -
an alternative reading of either Rim-Sin or his brother
Warad-Sin, who were Elamite rulers over Larsa contemporary
with Hammurabi, although this identification has come under
attack from scholars in more recent years, and is now
largely abandoned, in part due to Nuzu inscriptions
referring to a Hurrian king named Ariukki.
Alternatively Ellasar could have been the site referred to
as Alashiya, now thought to be near Alassa in Cyprus, where
there was a Late Bronze Age palace, destroyed by the Peoples
of the Sea.
The same name later appears in the Book of Daniel as the
person appointed by King Nebuchadnezzar to put all the wise
men of Babylon to death.
Arioch (Arius) was also a grandson of Semiramis in the
classical Ninus legend.
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And there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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And the whole city was filled with confusion: and having
caught Gaius and Aristarchus, men of Macedonia, Paul's
companions in travel, they rushed with one accord into the
theatre.
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And entering into a ship of Adramyttium, we launched, meaning
to sail by the coasts of Asia; [one] Aristarchus, a Macedonian
of Thessalonica, being with us.
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"a Greek Macedonian of Thessalonica" (Acts 27:2), was an early
Christian mentioned in a few passages of the New Testament. He
accompanied Saint Paul on his third missionary journey. Along
with Gaius, another Macedonian, Aristarchus was seized by the
mob at Ephesus and taken into the theater (Acts 19:29). Later,
Aristarchus returned with Paul from Greece to Asia (Acts
20:4). At Caesarea, he embarked with Paul on a ship of Edremit
(Adramyttium) bound for Myra in Lycia (Acts 27:2); whether he
traveled with him from there to Rome is not recorded.
Aristarchus is described as Paul's "fellow prisoner" and
"fellow laborer" in Colossians 4:10 and Philemon 1:24,
respectively.
In Eastern Orthodox and Eastern Catholic tradition,
Aristarchus is identified as one of the Seventy Apostles and
bishop of Apamea. He is commemorated as a saint and martyr on
January 4, April 14, and September 27.
Aristarchus son of Aristarchus, a politarch of Thessalonica
(39/38 BC?)[1] may be the same person with Aristarchus.
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Salute Apelles approved in Christ. Salute them which are of
Aristobulus' [household].
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Judah (Yehudah, Heb. יהודה) Aristobulus I (reigned 104-103
BC) was a king of the Hebrew Hasmonean Dynasty, and the
eldest of the five sons of King John Hyrcanus. He was the
first of the Hasmonean rulers to call himself "king."
According to the Hebrew Scriptures, only descendants of
Judah, or, more specifically, the House of David, were
qualified to be kings of Israel. All of Aristobulus'
predecessors used the title of "nasi"/"president".
Aristobulus I from "Promptuarii Iconum Insigniorum"
According to the directions of John Hyrcanus, the government
of the country after his death was to be placed in the hands
of his wife, and Aristobulus was originally to receive only
the high-priesthood. He was not however satisfied with this,
so he cast his mother into prison and allowed her to starve
there. By this means he came into the possession of the
throne, which, however, he did not long enjoy, as after a
year's reign he died of a painful illness (103 BC). He was
hostile to the Pharisees and pursued them with ruthlessness.
Aristobulus' successor was his eldest brother, Alexander
Jannæus, who, together with his two brothers, was freed from
prison by Queen Shelomit [Salome] Alexandra, the widow of
Aristobulus.
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But the king took the two sons of Rizpah the daughter of Aiah,
whom she bare unto Saul, Armoni and Mephibosheth; and the five
sons of Michal the daughter of Saul, whom she brought up for
Adriel the son of Barzillai the Meholathite:
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was the first-named of the two sons of Saul with his
concubine Rizpah, daughter of Aiah. He and his brother
Mephibosheth were two of the seven descendants of Saul to be
given by David to the Gibeonites to be hanged. (2 Samuel 21:8-
9 )
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And Arphaxad begat Salah; and Salah begat Eber.
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And Arphaxad begat Shelah, and Shelah begat Eber.
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These [are] the generations of Shem: Shem [was] an hundred
years old, and begat Arphaxad two years after the flood:
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Arpachshad or Arphaxad or Arphacsad (Hebrew: אַרְפַּכְשַׁד /
אַרְפַּכְשָׁד, Modern Arpakhshad Tiberian ʾArpaḵšaḏ / ʾArpaḵšāḏ ;
Arabic: 'أرفخشذ', Ārfakhshad; "healer," "releaser") was one
of the five sons of Shem, the son of Noah (Genesis 10:22,
24; 11:10-13; 1 Chron. 1:17-18). His brothers were Elam,
Asshur, Lud and Aram; he is an ancestor of Abraham. He is
said by Gen. 11:10 to have been born two years after the
Flood, when Shem was 100.
Arpachshad's son is called Shelah, except in the Septuagint,
where his son is Cainan (קינן), Shelah being Arpachshad's
grandson. Cainan is also identified as Arpachshad's son in
Luke 3:36 and Jubilees 8:1.
Other ancient Jewish sources, particularly the Book of
Jubilees, point to Arpachshad as the immediate progenitor of
Ura and Kesed, who allegedly founded the city of Ur Kesdim
(Ur of the Chaldees) on the west bank of the Euphrates (Jub.
9:4; 11:1-7) - the same bank where Ur, identified by Leonard
Woolley in 1927 as Ur of the Chaldees, is located[1].
Donald B. Redford has asserted[2] that Arpachshad is to be
identified with Babylon. Until Woolley's identification of
Ur, Arpachshad was understood by many Jewish and Muslim
scholars to be an area in northern Mesopotamia, Urfa of the
Yazidis. This led to the identification of Arpachshad with
Urfa-Kasid (due to similarities in the names ארפ־כשד and
כשדים) - a land associated with the Khaldis, whom Josephus
confused with the Chaldean.
Another Arpachshad is referenced in the deuterocanonical
Book of Judith as being the "king of the Medes" contemporary
with Nebuchadnezzar II, but this is thought to be a
corruption of the historical name Cyaxares (Hvakhshathra).
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The sons of Ezer; Bilhan, and Zavan, [and] Jakan. The sons of
Dishan; Uz, and Aran.
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The children of Dishan [are] these; Uz, and Aran.
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And when the angel stretched out his hand upon Jerusalem to
destroy it, the LORD repented him of the evil, and said to the
angel that destroyed the people, It is enough: stay now thine
hand. And the angel of the LORD was by the threshingplace of
Araunah the Jebusite.
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And Araunah said unto David, Let my lord the king take and
offer up what [seemeth] good unto him: behold, [here be] oxen
for burnt sacrifice, and threshing instruments and [other]
instruments of the oxen for wood.
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And Araunah said, Wherefore is my lord the king come to his
servant? And David said, To buy the threshingfloor of thee, to
build an altar unto the LORD, that the plague may be stayed
from the people.
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is the name given by the Books of Samuel to a Jebusite who
owned the threshing floor on the summit of Mount Moriah that
David purchased and used as the site for assembling an altar
to God. The Book of Chronicles, a later text, renders his name
as Ornan. The narrative concerning Araunah appears at both 2
Samuel 24 and 1 Chronicles 21 . The Samuel version is the
final member of a non-chronologically ordered group of
narratives, which together constitute the "appendix" of the
Books of Samuel. In the Samuel narrative, God incites David to
punish the Israelites by imposing a census upon them, an order
which Joab reluctantly carries out. (In the version of the
narrative presented by the Book of Chronicles, it is Satan,
not God, that incites David to make the census). Yahweh
regarded David's action as a sin, and so punished him, sending
Gad the prophet to offer David the choice of punishment. Gad
gave David three options:...
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And unto Caleb the son of Jephunneh he gave a part among the
children of Judah, according to the commandment of the LORD to
Joshua, [even] the city of Arba the father of Anak, which
[city is] Hebron.
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And they gave them the city of Arba the father of Anak, which
[city is] Hebron, in the hill [country] of Judah, with the
suburbs thereof round about it.
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And the name of Hebron before [was] Kirjatharba; [which Arba
was] a great man among the Anakims. And the land had rest from
war.
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(ארבע) (meaning "four") was a man mentioned in assorted, but
early, Old Testament verses of the Bible. In Joshua 14:15 ,
he is cited as the "greatest man among the Anakites" and the
father of Anak. Arba himself was the father of Anak, whose
descendents went on to be called the Anakites, or "Anakim,"
which is the Hebrew plural. Arba himself was not an Anakite,
since he was the progenitor.
The Anakites were said to have been a mixed race of giant
people. Although the scriptures allude to their being
Nephilim (again, Hebrew plural for Nephal), which were a
crossbreed of fallen angels and humans, as cited in Genesis
6:1-2 and Genesis 6:4 .
No early history of Arba is given in the Old Testament and
little is known of his genealogy, with the exception of his
son, Anak, and three possible grandsons, Sheshai, Ahiman,
and Talmai, which were driven out of the land Caleb
inherited, as cited in Joshua 15:13-14 .
The Bible also mentions that the modern city of Hebron, in
ancient times was know to be called Kirjath-arba or "Kiriath
Arba" (city of Arba) after Arba. Although a modern day
settlement exists east of Hebron named Kiryat Arba, its
relation is not known.
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Hurai of the brooks of Gaash, Abiel the Arbathite,
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Abialbon the Arbathite, Azmaveth the Barhumite,
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was a name given to Abi-albon, or, as elsewhere called, Abiel,
one of David’s warriors (2 Samuel 23:31 ; 1 Chronicles 11:32
), probably as being an inhabitant of Arabah (Joshua 15:61 ),
a town in the wilderness of Judah.
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But when he heard that Archelaus did reign in Judaea in the
room of his father Herod, he was afraid to go thither:
notwithstanding, being warned of God in a dream, he turned
aside into the parts of Galilee:
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(23 BC – c. 18 AD) was the ethnarch of Samaria, Judea, and
Edom from 4 BC to 6 AD. He was the son of Herod the Great and
Malthace, the brother of Herod Antipas, and the half-brother
of Herod Philip I.
Archelaus received the kingdom of Judea by the last will of
his father, though a previous will had bequeathed it to his
brother Antipas. He was proclaimed king by the army, but
declined to assume the title until he had submitted his claims
to Caesar Augustus in Rome. Before setting out, he quelled
with the utmost cruelty a sedition of the Pharisees, slaying
nearly three thousand of them. In Rome he was opposed by
Antipas and by many of the Jews, who feared his cruelty; but
in 4 BC Augustus allotted to him the greater part of the
kingdom (Samaria, Judea, and Idumea) with the title of
ethnarch until 6 AD when Judaea was brought under direct Roman
rule (see Census of Quirinius)...
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And say to Archippus, Take heed to the ministry which thou
hast received in the Lord, that thou fulfil it.
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And to [our] beloved Apphia, and Archippus our fellowsoldier,
and to the church in thy house:
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(Greek for "master of the horse") was an early Christian believer mentioned briefly in the New
Testament epistles of Philemon and Colossians.
Role in the New Testament
In Paul's letter to Philemon (Philemon 1:2 ), Archippus is named once alongside Philemon and
Apphia as a host of the church, and a "fellow soldier." In Colossians 4:17 (ascribed to
Paul), the church is instructed to tell Archippus to "Take heed to the ministry which thou
hast received in the Lord, that thou fulfil it."
Role in tradition
According to the 4th century Apostolic Constitutions (7.46), Archippus was the first bishop of
Laodicea in Phrygia (now part of Turkey). Another tradition states that he was one of the 72
disciples appointed by Jesus Christ in Luke 10:1 . The Roman Catholic Church observes a feast
day for Saint Archippus on March 20.
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And it came to pass, when Hushai the Archite, David's friend,
was come unto Absalom, that Hushai said unto Absalom, God save
the king, God save the king.
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And Absalom and all the men of Israel said, The counsel of
Hushai the Archite [is] better than the counsel of Ahithophel.
For the LORD had appointed to defeat the good counsel of
Ahithophel, to the intent that the LORD might bring evil upon
Absalom.
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And Ahithophel [was] the king's counsellor: and Hushai the
Archite [was] the king's companion:
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was the tenth son of Benjamin in Genesis 46:21. It is
relatively unusual among Hebrew names for ending in a cluster
of two consonants instead of as a segholate.
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And Caleb the son of Hezron begat [children] of Azubah [his]
wife, and of Jerioth: her sons [are] these; Jesher, and
Shobab, and Ardon.
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In Damascus the governor under Aretas the king kept the city
of the Damascenes with a garrison, desirous to apprehend me:
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Who is a liar but he that denieth that Jesus is the Christ? He
is antichrist, that denieth the Father and the Son.
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And every spirit that confesseth not that Jesus Christ is come
in the flesh is not of God: and this is that [spirit] of
antichrist, whereof ye have heard that it should come; and
even now already is it in the world.
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In Islam Masih ad-Dajjal (Arabic: الدّجّال, literally "The
Deceiving Messiah"), is an evil figure in Islamic eschatology.
He is to appear pretending to be God at a time in the future,
before Yawm al-Qiyamah (The Day of Resurrection, Judgment
Day). It is also believed by Muslims that Jesus will return at
the time of the Dajjal and he will be the one to eventually
defeat him.
Prophet Muhammad said: "I warn you against{antichrist(dajaal)}
and every prophet warned his nation against him.But i am
telling you something that no prophet has told his nation
before me that he will be one eyed and Allah(god)is not one
eyed"{sahih bukhari, quoted from Prophet Muhammad SAW}
.That dajaal will only have one eye.and he is evil any one who
follow him, will go to hell.do not follow him.he also told
that...
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may refer to:
Contents [hide]
1 The Seleucid Empire
2 Kingdom of Commagene
2.1 Princes of Commagene
3 Others
4 See also
[edit]The Seleucid Empire
Antiochus (father of Seleucus I Nicator) (born 4th-century
BC), father of Seleucus I Nicator, founder of the Hellenstic
Seleucid Empire
Antiochus I Soter (died 261 BC), king of the Seleucid Empire
Antiochus II Theos (286 BC–246 BC), king of the Seleucid
Empire who reigned 261 BC–246 BC
Antiochus Hierax (died 226 BC), rebel brother of Seleucus II
Callinicus
Antiochus III the Great (241–187 BC, king 222–187 BC),
younger son of Seleucus II Callinicus, became the 6th ruler
of the Seleucid Empire
Antiochus IV Epiphanes (215 BC–164 BC), ruler of the
Seleucid Empire from 175 BC until 164 BC
Antiochus V Eupator (173 BC–162 BC), ruler of the Seleucid
Empire who reigned 164-162 BC
Antiochus VI Dionysus (148–138 BC), king of the Seleucid
Empire, son of Alexander Balas and Cleopatra Thea
Antiochus VII Sidetes (died 129 BC), king of the Seleucid
Empire, reigned from 138 to 129 BC
Antiochus VIII Grypus (died 96 BC), ruler of the Seleucid
Empire, son of Demetrius II Nicator
Antiochus IX Cyzicenus (died 96 BC), ruler of the Seleucid
Empire, son of Antiochus VII Sidetes and Cleopatra Thea,
half-brother of Antiochus VIII
Antiochus X Eusebes (died 83 BC), ruler of the Seleucid
Empire from 95 BC
Antiochus XI Epiphanes (died 92 BC), ruler of the Seleucid
Empire, son of Antiochus VIII Grypus and brother of Seleucus
VI Epiphanes
Antiochus XII Dionysus (Epiphanes/Philopator/Callinicus),
ruler of the Seleucid Empire reigned 87–84 BC; fifth son of
Antiochus VIII Grypus
Antiochus XIII Asiaticus (died 64 BC), one of the last
rulers of the Seleucid Empire
Antiochus, first son of Seleucus IV Philopator...
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I know thy works, and where thou dwellest, [even] where
Satan's seat [is]: and thou holdest fast my name, and hast not
denied my faith, even in those days wherein Antipas [was] my
faithful martyr, who was slain among you, where Satan
dwelleth.
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(short for Antipatros) (before 20 BC – after 39 AD) was a
first century AD ruler of Galilee and Perea, who bore the
title of tetrarch ("ruler of a quarter"). He is best known
today for accounts in the New Testament of his role in
events that led to the executions of John the Baptist and
Jesus of Nazareth, and through their portrayal in modern
media, such as film.
After inheriting his territories when the kingdom of his
father Herod the Great was divided upon his death in 4 BC,
Antipas ruled them as a client state of the Roman Empire. He
was responsible for building projects at Sepphoris and
Betharamphtha, and more important for the construction of
his capital Tiberias on the western shore of the Sea of
Galilee. Named in honor of his patron, the emperor Tiberius,
the city later became a center of rabbinic learning.
Antipas divorced his first wife Phasaelis, the daughter of
King Aretas IV of Nabatea, in favour of Herodias, who had
formerly been married to his brother Herod Philip I.
According to the New Testament Gospels, it was John the
Baptist's condemnation of this arrangement that led Antipas
to have him arrested; John was subsequently put to death.
The Gospel of Luke states that when Jesus was brought before
Pontius Pilate for trial, Pilate handed him over to Antipas,
in whose territory Jesus had been active. However, Antipas
sent him back to Pilate. The legal basis for these events,
and the very historicity of Antipas' involvement in the
trial, have been the subject of scholarly debate. Besides
provoking his conflict with the Baptist, the tetrarch's
divorce added a personal grievance to previous disputes with
Aretas over territory on the border of Perea and Nabatea.
The result was a war that proved disastrous for Antipas; a
Roman counter-offensive was ordered by Tiberius, but
abandoned upon that emperor's death in 37 AD. In 39 AD
Antipas was accused by his nephew Agrippa I of conspiracy
against the new Roman emperor Caligula, who sent him into
exile in Gaul. Accompanied there by Herodias, he died at an
unknown date...
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is referred to in the Book of Revelation (Revelation 2:13) as
the "faithful martyr" of Pergamon. According to Christian
tradition, John the Apostle ordained Antipas as bishop of the
Pergamon during the reign of the Roman emperor Domitian. The
traditional account goes on to say Antipas was martyred in ca.
92 AD by burning in a brazen bull-shaped altar used for
casting out demons worshiped by the local population.
There is a tradition of oil ("manna of the saints") being
secreted from the relics of Saint Antipas.[3] On the calendars
of Eastern Christianity, the feast day of Antipas is April 11.
Some Christians pray to this saint for ailments of the
teeth...
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Salute Apelles approved in Christ. Salute them which are of
Aristobulus' [household].
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Whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come; all are yours;
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As touching [our] brother Apollos, I greatly desired him to
come unto you with the brethren: but his will was not at all
to come at this time; but he will come when he shall have
convenient time.
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And it came to pass, that, while Apollos was at Corinth, Paul
having passed through the upper coasts came to Ephesus: and
finding certain disciples,
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(Απολλως; contracted from Apollonius) was a 1st century
Alexandrian Jewish Christian mentioned several times in the
New Testament. After the Christian couple Priscilla and Aquila
corrected his incomplete Christian doctrine, his special gifts
in preaching Jesus persuasively made him an important person
in the congregation at Corinth, Greece after Paul's first
visit there.[1 Cor. 3:6 ] He was with Paul at a later date in
Ephesus.[16:12 ]...
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The churches of Asia salute you. Aquila and Priscilla salute
you much in the Lord, with the church that is in their house.
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And Paul [after this] tarried [there] yet a good while, and
then took his leave of the brethren, and sailed thence into
Syria, and with him Priscilla and Aquila; having shorn [his]
head in Cenchrea: for he had a vow.
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were a first century Christian missionary couple described in
the New Testament and traditionally listed among the Seventy
Disciples. They became honored and much-loved friends and
missionary partners of the Apostle Paul. Paul was generous in
his recognition and acknowledgment of his indebtedness to
them. They have been called the most famous couple in the
Christian Bible since they are mentioned seven times and are
always named as a couple. Of those seven times, five times
Priscilla's name is mentioned first. They were tentmakers by
trade.
Priscilla and Aquila are regarded as saints by several
Christian churches, including the Lutheran Church - Missouri
Synod, which commemorates them on February 13, with Apollos...
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And the children of the Kenite, Moses' father in law, went up
out of the city of palm trees with the children of Judah into
the wilderness of Judah, which [lieth] in the south of Arad;
and they went and dwelt among the people.
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The king of Hormah, one; the king of Arad, one;
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And [when] king Arad the Canaanite, which dwelt in the south,
heard tell that Israel came by the way of the spies; then he
fought against Israel, and took [some] of them prisoners.
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(Hebrew: עֲרָד (audio) (help·info); Arabic: عراد) is a city
in the South District of Israel. It is located on the border
of the Negev and Judean Deserts, 25 kilometers (15.5 mi)
west of the Dead Sea and 45 kilometers (28.0 mi) east of the
city Beersheba. The city is home to a diverse population of
23,300,[2] including Ashkenazi and Sephardi Jews, both
secular and religious, Bedouins and Black Hebrews, as well
as native-born Israelis and new immigrants. The city is
notable for its clean, dry air and serves as a major
attraction to asthmatics worldwide.[3][4]
Although attempts to settle the area were made as early as
1921, the city was founded only in November 1962 as one of
the last two development towns to be established, and the
first planned city in Israel. Arad's population grew
significantly with the Aliyah from the Commonwealth of
Independent States in the 1990s, and peaked in 2002 at
24,500 residents. The city has seen a decline in population
ever since.
As the second-largest city in Israel in terms of
jurisdiction, Arad contains a number of large public places
and facilities, such as the ruins of Tel Arad, the Arad
Park, an airfield serving domestic flights, and Israel's
first legal race circuit. It is also well-known for its
annual music festival, which was one of the most popular
annual music events in the country until 1995...
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And Aram begat Aminadab; and Aminadab begat Naasson; and
Naasson begat Salmon;
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And Judas begat Phares and Zara of Thamar; and Phares begat
Esrom; and Esrom begat Aram;
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And he took Geshur, and Aram, with the towns of Jair, from
them, with Kenath, and the towns thereof, [even] threescore
cities. All these [belonged to] the sons of Machir the father
of Gilead.
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According to the Table of Nations in Genesis 10 of the
Hebrew Bible, Aram (אֲרָם or ʾĂrām) was a son of Shem, and the
father of Uz, Hul, Gether and Mash.
In older historiographic sources, he is usually regarded as
being the eponymous ancestor of the Aramaean people of
Northern Mesopotamia and Syria. While the historical
Aramaeans do not make their definite appearance until ca.
1300 BC, there are disputed references to a campaign against
"Aram" as early as 2300 BC, in the inscriptions of Naram-Sin
of Akkad.
According to the Book of Jubilees (9:5), the inheritance of
the Earth to be bequeathed to the descendants of Aram
included all of the land between the Tigris and Euphrates
rivers, as far north as the mountains; although
historically, the Aramaeans never at any time occupied the
whole of this territory, which would include all of
Babylonia.
The land of Aram-Naharaim ("Aram of the Two Rivers") that
included Haran, mentioned five times in the Bible, is
traditionally thought to be populated by descendants of
Aram, as is the nearby land of Aram that included Aram
Damascus and Aram Rehob.
Aram son of Shem is also revered as a prophet in Mandaeism.
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And unto Caleb the son of Jephunneh he gave a part among the
children of Judah, according to the commandment of the LORD to
Joshua, [even] the city of Arba the father of Anak, which
[city is] Hebron.
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According to the Book of Numbers, during the conquest of
Canaan by the Israelites, Anak (spelt as both ענק and as
הענק depending upon the reference) was a well known figure,
and a forefather of the Anakites (Heb. Anakim) who have been
considered "strong and tall," they were also said to have
been a mixed race of giant people, descendants of the
Nephilim (Numbers 13:33 ). The use of the word "nephilim" in
this verse describes a crossbreed of God's sons (believers
of God |1 John 3:2|) and the daughters of man, as cited in
(Genesis 6:1-2 ) and (Genesis 6:4 ). The text states that
Anak was a Rephaite (Deuteronomy 2:11 ) and a son of Arba
(Joshua 15:13 ). Etymologically, Anak means [long] neck[1].
The sons of Anak are first mentioned in Numbers 13 . The
Israelite leader Moses sends twelve spies representing the
twelve tribes of Israel to scout out the land of Canaan, and
give a full report to the congregation. The spies enter from
the Negev desert and journey northward through the Judaean
hills until they arrive at the brook of Eshcol near Hebron,
where reside Sheshai, Ahiman, and Talmai, the sons of Anak.
After the scouts have explored the entire land, they bring
back samples of the fruit of the land; most notably a
gigantic cluster of grapes which requires two men to carry
it on a pole between them. The scouts then report to Moses
and the congregation, that "the land indeed is a land
flowing with milk and honey," but ten of the twelve spies
discourage the Israelites from even attempting to possess
the land, for they reported that the men were taller and
stronger than the Israelites, and moreover the sons of Anak
dwell in the land, and that they felt like grasshoppers in
their presence.
The Anakites are later mentioned briefly in the books of
Deuteronomy, Joshua, and Judges. In Joshua, Caleb, one of
the twelve spies sent by Moses into Canaan, later drove out
the descendants of Anak - his three sons - from Hebron, also
called Kirjath Arba.
Anak could be related to the Sumerian god Enki.[citation
needed] Robert Graves, considering the relationship between
the Anakites and Philistia (Joshua 11:21 , Jeremiah 47:5 ),
identifies the Anakim with Anax, the giant ruler of the
Anactorians in Greek mythology.[2]
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And Ananias went his way, and entered into the house; and
putting his hands on him said, Brother Saul, the Lord, [even]
Jesus, that appeared unto thee in the way as thou camest, hath
sent me, that thou mightest receive thy sight, and be filled
with the Holy Ghost.
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But Peter said, Ananias, why hath Satan filled thine heart to
lie to the Holy Ghost, and to keep back [part] of the price of
the land?
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And after five days Ananias the high priest descended with the
elders, and [with] a certain orator [named] Tertullus, who
informed the governor against Paul.
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is the Greek form of Hananiah (Hebrew for "Yahweh is
gracious"), or Ananiah, a name occurring twice in the Tanakh
(Nehemiah 3:23, 1 Chronicles 15:23), and several times in the
New Testament and Apocrypha.
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In the days of Shamgar the son of Anath, in the days of Jael,
the highways were unoccupied, and the travellers walked
through byways.
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And after him was Shamgar the son of Anath, which slew of the
Philistines six hundred men with an ox goad: and he also
delivered Israel.
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And when they were come in, they went up into an upper room,
where abode both Peter, and James, and John, and Andrew,
Philip, and Thomas, Bartholomew, and Matthew, James [the son]
of Alphaeus, and Simon Zelotes, and Judas [the brother] of
James.
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Now the names of the twelve apostles are these; The first,
Simon, who is called Peter, and Andrew his brother; James [the
son] of Zebedee, and John his brother;
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And Jesus, walking by the sea of Galilee, saw two brethren,
Simon called Peter, and Andrew his brother, casting a net into
the sea: for they were fishers.
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In the Christian Bible, Saint Andrew was the earliest disciple
of Jesus and one of the twelve Apostles. The Armenian name
Androosh is most likely derived from the name of Saint
Andrew...
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Salute Andronicus and Junia, my kinsmen, and my
fellowprisoners, who are of note among the apostles, who also
were in Christ before me.
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(Greek: Ανδρόνικος) was a first century Christian mentioned by
the Apostle Paul: According to that verse, Andronicus was a
relative and fellow prisoner of the Apostle Paul, a
particularly well-known Apostle, and had become a follower of
Jesus Christ before Paul's Damascus Road conversion. It is
generally assumed that Junia was his wife...
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And there came one that had escaped, and told Abram the
Hebrew; for he dwelt in the plain of Mamre the Amorite,
brother of Eshcol, and brother of Aner: and these [were]
confederate with Abram.
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And out of the half tribe of Manasseh; Aner with her suburbs,
and Bileam with her suburbs, for the family of the remnant of
the sons of Kohath.
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Save only that which the young men have eaten, and the portion
of the men which went with me, Aner, Eshcol, and Mamre; let
them take their portion.
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(1.) A Canaanitish chief who joined his forces with those of
Abraham in pursuit of Chedorlaomer (Gen. 14:13,24).
(2.) A city of Manasseh given to the Levites of Kohath's
family (1 Chr. 6:55).
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And Annas the high priest, and Caiaphas, and John, and
Alexander, and as many as were of the kindred of the high
priest, were gathered together at Jerusalem.
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Annas and Caiaphas being the high priests, the word of God
came unto John the son of Zacharias in the wilderness.
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And led him away to Annas first; for he was father in law to
Caiaphas, which was the high priest that same year.
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[also Ananus[1] or Ananias[2]], son of Seth (23/22 BC–66 AD),
was appointed by the Roman legate Quirinius as the first High
Priest of the newly formed Roman province of Iudaea in 6 AD;
just after the Romans had deposed Archelaus, Ethnarch of
Judaea, thereby putting Judaea directly under Roman rule.
Annas officially served as High Priest for ten years (6–15
AD), when at the age of 36 he was deposed by the procurator
Gratus 'for imposing and executing capital sentences which had
been forbidden by the imperial government.'[3]. Yet while
having been officially removed from office, he remained as one
of the nations most influential political & social
individuals, aided greatly by the use of his five sons and his
son-in-law as puppet High Priests[4] till his assassination in
66 AD for advocating peace with Rome.[2]
Annas appears in the Gospels and Passion plays as a high
priest before whom Jesus is brought for judgment, prior to
being brought before Pontius Pilate...
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Little children, it is the last time: and as ye have heard
that antichrist shall come, even now are there many
antichrists; whereby we know that it is the last time.
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or Amasias (in the Douay-Rheims) (Hebrew: אֲמַצְיָה, "strengthened
by God"; Latin: Amasias) may refer to:
Amaziah of Judah, the king of Judah
A Levite, son of Hilkiah, of the descendants of Ethan the
Merarite (1 Chronicles 6:45)
A priest of the golden calves at Bethel (Amos 7:10-17)
The father of Joshah, one of the leaders of the tribe of
Simeon in the time of Hezekiah (1 Chr. 4:34)
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(Hebrew: אֲמִתַּי, my truth; Latin: Amathi English: /æˈmɪtaɪ/) was
the father of Jonah the prophet. He was also a native of Gath-
hepher.[1]
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"Ammiel" means "people of God."
One of the twelve spies sent by Moses to search the land of
Canaan (Num. 13:12). He was one of the ten who perished by the
plague for their unfavourable report (Num. 14:37).
The father of Machir of Lo-debar, in whose house Mephibosheth
resided (2 Sam. 9:4, 5; 17:27).
The father of Bathsheba, the wife of Uriah, and afterwards of
David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3.
One of the sons of Obed-edom the Levite (1 Chr. 26:5).
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- people of glory; i.e., "renowned." (1.) The father of the
Ephraimite chief Elishama, at the time of the Exodus (Num.
1:10; 2:18; 7:48, 53).
(2.) Num. 34:20. (3.) Num. 34:28.
(4.) The father of Pedahel, a prince of the Tribe of Naphtali.
(Num. 34:28)
(5.) The father of Talmai, king of Geshur, to whom Absalom
fled after the murder of Amnon (2 Sam. 13:37).
(6.) The son of Omri, and the father of Uthai (1 Chr. 9:4).
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(Hebrew: עמינדב, Aminadav ; "my people are generous") was a
minor character in the Book of Genesis.
According to the genealogies of Genesis and Jesus'
genealogy, he was born of Ram (also known as Aram) during
the Israelite exile in Ancient Egypt. He was also the father
of Nahshon, chief of the tribe of Judah (Numbers 1:7; 2:3;
7:12, 17; 10:14). His daughter Elisheva was Aaron's wife
(Exodus 6:23), making him Aaron's father-in-law.
In Bloodline of the Holy Grail, revisionist historian
Laurence Gardner proposes Amminadab to be Akhenaten,
allegedly the historical basis for Moses. According to
Gardner's speculation, when Thutmose IV died, his son
Amenhotep III married his sister Sitamun. Once he had
secured his pharonic throne, he also married Tiye, the
daughter of Chief Minister Yuya, who many[who?] believe to
be the biblical patriarch Joseph, son of Jacob. Because the
Israelites were gaining too much power in Egypt and because
Yuya, a foreigner, had been governor for so long, it was
decided that no children of Tiye would be allowed inherit
the throne of Egypt, but instead should be killed at birth.
Tiye's family lived in the Land of Goshen, so she went to
have her baby at Zarw, her summer palace. Her son was put in
a reed basket to float downstream to the house of Yuya's
half-brother Levi.
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A person mentioned in the Old Testament in Song of Solomon of
Solomon&verse=6:12&src=! 6:12 , whose chariots were famed for
their swiftness. It is rendered in the margin "my willing
people," and in the Revised Version "my princely people."
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In the Book of Numbers Ammishaddai ("people of the Almighty")
was the father of Ahiezer, who was chief of the Danites at the
time of the Exodus (Num. 1:12; 2:25). This is one of the few
names compounded with the name of God, Shaddai.
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was the son of Benaiah, who was the third and chief captain of
the host under David (1 Chronicles 27:6 ).
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(Hebrew: עַמּוֹן, Modern Ammon Tiberian ʻAmmôn ; "People";
Arabic: عمّون; Transliteration: ʻAmmūn), also referred to as
the Ammonites and children of Ammon, was an ancient nation
which, according to the Old Testament and other
sources[citation needed], occupied an area east of the
Jordan River, Gilead, and the Dead Sea, in present-day
Jordan.[1][2] The chief city of the country was Rabbah or
Rabbath Ammon, site of the modern city of Amman, Jordan's
capital. Milcom and Molech (perhaps one and the same) are
named in the Bible as the gods of Ammon.[3]According to the
biblical account, Genesis 19:37-38 , both Ammon and Moab
were born of an incestuous relationship between Lot and his
two daughters in the aftermath of the destruction of Sodom
and Gomorrah, and the Bible refers to both the Ammonites and
Moabites as the "children of Lot". Throughout the Bible, the
Ammonites and Israelites are portrayed as mutual
antagonists. During the Exodus, the Israelites were
prohibited by the Ammonites from passing through their
lands.[4] In the Book of Judges, the Ammonites work with
Eglon, king of the Moabites against Israel. Attacks by the
Ammonites on Israelite communities east of the Jordan were
the impetus behind the unification of the tribes under
Saul.[5]
According to both 1 Kings 14:21-31 and 2 Chronicles 12:13 ,
Naamah was an Ammonite. She was the only wife of King
Solomon to be mentioned by name in the Tanakh as having
borne a child. She was the mother of Solomon's successor,
Rehoboam.[6]
The Ammonites presented a serious problem to the Pharisees
because many marriages with Ammonite (and Moabite) wives had
taken place in the days of Nehemiah.[7] The legitimacy of
David's claim to royalty was disputed on account of his
descent from Ruth, the Moabite...
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According to the Bible, Amnon (Hebrew: אַמְנוֹן, "faithful") was
the oldest son of David, King of Israel, with his wife,
Ahinoam, who is described as "the Jezreelitess". (1 Chronicles
3:1 , 2 Samuel 3:2 ). Although he was the heir-apparent to
David's throne, Amnon is best remembered for the rape of his
half-sister Tamar, daughter of David with Maachah.
Despite the biblical prohibition to sexual relations between
half-brothers and sisters, (Leviticus 18:11 ) Amnon had an
overwhelming desire for her. He took advice from his cousin,
Jonadab the son of Shimeah, David's brother, to lure Tamar
into his quarters by pretending to be sick and desiring her to
cook a special meal for him. While in his quarters, and
ignoring her protests, he raped her.
Two years later, to avenge his sister, Absalom, Amnon's half-
brother and Tamar's full brother, sent his servants to kill
Amnon at a feast to which he had invited all the king's sons.
(2 Samuel 13 )
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(Hebrew: אָמוֹן, Modern {{{2}}} Tiberian {{{3}}}; Greek: Αμων;
Latin: Amon) was the king of Judah who succeeded his father
Manasseh of Judah on the throne according to the Bible. His
mother was Meshullemeth, daughter of Haruz of Jotbah. He was
married to Jedidah, the daughter of Adaiah of Bozkath.
Amon began his reign at the age of 22, and reigned for two
years. (2 Kings 21:18-19 ) William F. Albright has dated his
reign to 642-640 BC, while E. R. Thiele offers the dates
643/642 – 641/640 BC.[1]
Amon continued his father's practice of idolatry, and set up
the images as his father had done.Zephaniah 1:4 (also 3:4 ,
and 11) describes his reign as marked by moral depravity.
He was assassinated (2 Kings 21:18-26 , 2 Chronicles 33:20-
25 ) by his servants, who conspired against him, and was
succeeded by his son Josiah, who was eight years old. (2
Kings 22:1 )
At the end of Amon's reign, the international situation was
in flux: to the east, the Assyrian Empire was beginning to
disintegrate, the Babylonian Empire had not yet risen to
replace it, and Egypt to the west was still recovering from
Assyrian rule. In this power vacuum, Jerusalem was able to
govern itself without foreign intervention.
He is also one of the kings mentioned in the genealogy of
Jesus in the Gospel of Matthew.
Thiele's dates for Amon are tied to the dates for his son
Josiah, who reigned 31 years (2 Kings 22:1). Josiah's death
at the hands of Pharaoh Necho II occurred in the summer of
609 BC.[2] By Judean reckoning that began regnal years in
the fall month of Tishri, this would be in the year 610/609
BC. Amon's last year, 31 years earlier, then calculates as
641/640 BC and his first year as 643/642 BC.
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(Hebrew:עמוס), is a minor prophet in the Old Testament, and
the author of the Book of Amos. The book of Amos records that
years after Amos received the visions contained therein, (1:1
). Josephus, the Jewish historian, believed that the
earthquake happened at the same time as Uzziah's seizure of
the role of High Priest and his subsequent bout with leprosy.
Amos was a contemporary of Isaiah, Micah and Hosea. Under
Jeroboam II the kingdom of Israel reached the zenith of its
prosperity. The gulf between rich and poor widened at this
time. Amos was called from his rural home to remind the rich
and powerful of God's requirement for justice (e.g. 2:6-16 ).
He proclaimed that cultic observances without moral behaviour
is not pleasing to God (5:21 ff.), and prophesied that the
kingdom of Israel would be destroyed (e.g. 5:1-2 ; 8:2 )...
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(Hebrew: אמוץ amotz; "strong") was the father of the prophet
Isaiah, mentioned in Isaiah 1:1 and 2:1, and in II Kings 19:2,
20; 20:1. Nothing else is known for certain about him.
There is a Talmudic tradition that when the name of a
prophet's father is given, the father was also a prophet, so
that Amoz would have been a prophet like his son. Though it is
mentioned frequently as the patronymic title of Isaiah, the
name Amoz appears nowhere else in the Bible. The rabbis of the
Talmud declared, based upon a rabbinic tradition, that Amoz
was the brother of Amaziah (אמציה),the king of Judah at that
time (and, as a result, that Isaiah himself was a member of
the royal family). According to one tradition, Amoz is the
"man of God" in 2 Chronicles 25:7-9, who cautioned Amaziah to
release the Israelite mercenaries that he had hired.
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(Amplias in the King James Version), was a Roman Christian
mentioned by Paul in one of his letters, where he says, "Greet
Ampliatus, whom I love in the Lord." (Romans 16:8 ) He is
considered one of the Seventy Disciples...
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In the Book of Exodus, Amram (Hebrew: עַמְרָם, Modern Amram
Tiberian ʻAmrām ; Friend of the most high/The people are
exalted), is the father of Aaron, Moses, and Miriam and the
husband of Jochebed[1]In addition to being married to
Jochebed, Amram is also described in the Bible as having
been related to Jochebed prior to the marriage, although the
exact relationship is uncertain; some Greek and Latin
manuscripts of the Septuagint state that Jochebed was
Amram's father's cousin, and others state that Amram was
Jochebed's cousin[2], but the Masoretic text states that he
was Jochebed's nephew[3].
Textual scholars attribute the biblical genealogy to the
Book of Generations, a document originating from a similar
religiopolitical group and date to the priestly source[4].
According to biblical scholars, the Torah's genealogy for
Levi's descendants, is actually an aetiological myth
reflecting the fact that there were four different groups
among the levites – the Gershonites, Kohathites, Merarites,
and Aaronids[5]; Aaron – the eponymous ancestor of the
Aaronids – couldn't be portrayed as a brother to Gershon,
Kohath, and Merari, as the narrative about the birth of
Moses (brother of Aaron), which textual scholars attribute
to the earlier Elohist source, mentions only that both his
parents were Levites (without identifying their names)[6].
Biblical scholars suspect that the Elohist account offers
both matrilinial and patrilinial descent from Levites in
order to magnify the religious credentials of Moses[5]...
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With Chedorlaomer the king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar, and Arioch king of
Ellasar; four kings with five.
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And it came to pass in the days of Amraphel king of Shinar,
Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal
king of nations;
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In the Tanakh or Old Testament, Amraphel was a king of Shinar
(Babylonia, broadly speaking) in Genesis xiv.1 and 9, who
invaded the west along with Chedorlaomer, king of Elam, and
others, and defeated Sodom and the other Cities of the Plain
in the Battle of the vale of siddim.
Beginning with E. Schrader (Cuneiform Inscriptions and the Old
Testament, vol II (1888), pp 299ff) this king was usually
associated with Hammurabi, who ruled in Babylon from 1792 BC
until his death in 1750 BC. However, according to The Oxford
Companion to the Bible, this view has been largely abandoned
in recent years. According to John Van Seters in Abraham in
History and Tradition, the existence of Amraphel is
unconfirmed by any sources outside the Bible.
In the Midrash and the later Rabbinical literature, Amraphel
was identified with Nimrod (this is also attested to in the
11th Book of Jasher).
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And these [are] the sons of Aholibamah Esau's wife; duke
Jeush, duke Jaalam, duke Korah: these [were] the dukes [that
came] of Aholibamah the daughter of Anah, Esau's wife.
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These [are] the dukes [that came] of the Horites; duke Lotan,
duke Shobal, duke Zibeon, duke Anah,
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1 Chronicles 1:41 - The sons of Anah; Dishon. And the sons of
Dishon; Amram, and Eshban, and Ithran, and Cheran.
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In the Book of Genesis, there are two men and one woman named
Anah.
In Genesis 6:2,14,18,25 , Anah is a daughter of Zibeon, and
her daughter Aholibamah is a wife of Esau.
In Genesis 36:20,29 and 1 Chronicles 1:38 , Anah is a son of
Seir and a brother of Zibeon chief of the Horites. Some
authorities claim this is a tribal name, not a personal name.
In Genesis 36:24 and 1 Chronicles 1:40-41 , Anah is a son of
Zibeon, and is famed for discovering hot springs.
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And there we saw the giants, the sons of Anak, [which come]
of the giants: and we were in our own sight as grasshoppers,
and so we were in their sight.
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A people great and tall, the children of the Anakims, whom
thou knowest, and [of whom] thou hast heard [say], Who can
stand before the children of Anak!
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(a-hi'-man) is the name of two persons in the Bible:
One of the three giant sons of Anak (the other two being
Sheshai and Talmai) whom Caleb and the spies saw in Mount
Hebron (Book of Numbers 13:22) when they went in to explore
the land. They were afterwards driven out and slain (Joshua
15:14; Judges 1:10).
A Levite who was one of the guardians of the temple after the
Exile (1 Chronicles 9:17).
Meaning: brother of the right hand / brother of a gift,
liberal
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(Hebrew: אחימלך "the [divine] king is brother"),[1] the son
of Ahitub and father of Abiathar (1 Sam. 22:20-23),
described erroneously in 2 Sam. 8:17 as the son of Abiathar
and in four places in 1 Chronicles.[1] He descended from Eli
in the line of Ithamar. In 1 Chr. 18:16 his name is
Abimelech according to the Masoretic Text,[1] and is
probably the same as Ahiah (1 Sam. 14:3, 18). He was the
twelfth high priest, and officiated at Nob., where he was
visited by David (to whom and his companions he gave five
loaves of the showbread) when he fled from Saul (1 Sam.
21:1-9). He was summoned into Saul's presence, and accused,
on the information of Doeg the Edomite, of disloyalty
because of his kindness to David; whereupon the king
commanded that he, with the other priests who stood beside
him (86 in all), should be put to death. This sentence was
carried into execution by Doeg in the most cruel manner (1
Sam. 22:9-23). Possibly Abiathar had a son also called
Ahimelech, or the two names, as some think, may have been
accidentally transposed in 2 Sam. 8:17; 1 Chr. 18:16, marg.;
24:3, 6, 31. According to the Jewish Encyclopedia on David
descendant Jehoash of Judah: In Rabbinical Literature: As
the extermination of the male descendants of David was a
divine retribution for the extermination of the priests by
David (comp. I Sam. xxii. 17-21), Joash escaped death
because in the latter case one priest, Abiathar, survived
(Sanh. 95b). Part of the curse on the House of Eli-that none
of Eli's male descendants would live to old age-was
fulfilled with the death of Ahimelech; the other part of the
Curse on the House of Eli-that the priesthood would pass out
of his descendants-was fulfilled when Abiathar was deposed
from the office of High Priest.
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is one of the twelve commissariat officers appointed by
Solomon in so many districts of his kingdom to raise supplies
by monthly rotation for his household. He was appointed to the
district of Mahanaim (1 Kings 4:14), east of Jordan.
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One of the sons of Beriah (1 Chr. 8:14).
One of the sons of Jehiel the Gibeonite (1 Chr. 8:31; 9:37).
One of the sons of Abinadab. While his brother Uzzah went by
the side of the Ark of the Covenant, Ahio walked before it
guiding the oxen which drew the cart on which it was carried,
after having brought it from his father's house in Gibeah (1
Chr. 13:7; 2 Sam. 6:3, 4).
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meaning Brother of evil or unlucky or my brother is friend,
was an Old Testament character. He was chief of the tribe of
Naphtali at the Exodus (Numbers 1:15 ; 2:29 ).
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Brother of song = singer, the officer who was "over the
household" of Solomon (1 Kings 4:6 ).
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("Brother of Insipidity", or "Impiety") was a counselor of
King David and a man greatly renowned for his sagacity. At the
time of Absalom's revolt he deserted David (Psalm. 41:9;
55:12-14) and espoused the cause of Absalom (2 Samuel 15:12).
David sent his old friend Hushai back to Absalom, in order
that he might counteract the counsel of Ahitophel (2 Sam.
15:31-37). Ahitophel, seeing that his good advice against
David had not been followed due to Hushai's influence,
correctly predicted that the revolt would fail. He then left
the camp of Absalom at once. He returned to Giloh, his native
place, and after arranging his worldly affairs, hanged
himself, and was buried in the sepulcher of his fathers (2
Sam. 17:1-23).
It would seem from a conjunction of II Sam, 23:34, and 11:3,
that Ahitophel was the grandfather of Bathsheba, and it has
been suggested, as an explanation of his conduct towards
David, that he had kept a secret grudge against the King for
the way he had treated Bathsheba, and her first husband,
Urias. This, or some motive of ambition, would be in keeping
with the haughty character of Ahitophel...
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brother of goodness = good. A few people in the Bible have
this name:
(1.) The son of Phinehas, grandson of Eli, and brother of
Ichabod. On the death of his grandfather Eli he most likely
succeeded to the office of high priest, and would have been
succeeded by his son Ahijah (references to Ahitub as the
father of are in 1 Sam. 14:3; 22:9, 11, 12, 20). Ahijah
(also spelled Ahiah), who is listed as his son in 1 Samuel
14:2-3, 18-19 , may have been the same person as Ahimelech
(1 Samuel 22:9-20 ), or he may have been another son of
Ahitub (probably an elder son if this was the case).
Preceded by
Eli High Priest of Israel Succeeded by
Ahijah
(2.) The father of Zadok (2 Sam. 8:15-17 ). This Ahitub was
the son of Amariah, who was the son of Meraioth, who was the
son of Zerahiah, who was the son of Uzzi, who was the son of
Bukki, who was the son of Abishua, who was the son of
Phinehas, who was the son of Eleazar, who was the son of
Aaron (1 Chronicles 6:3-8 ). There is a faint possibility
that this Ahitub was made high priest by Saul after the
extermination of the family of Ahimelech, but it is very
unlikely as there are apparently no references supporting
this. It is much more likely that Saul had no official high
priest after this incident until the end of his reign (see
Josephus's Antiquities of the Jews, Book VI, Chapter XII,
Paragraph 7 .
(3.) A priestly descendant through the priestly line of the
first Zadok. This Ahitub is mentioned in 1 Chronicles 6:11-
12 . To make matters a bit more confusing, this Ahitub also
had a son (or probably grandson) by the name of Zadok. This
Ahitub may have been high priest in the later time of the
kings, but he also may not have been a high priest. He did
become the ancestor of later high priests, which served
during the fall of Jerusalem and post-exile.
(4.) An ancestor of a person mentioned in Nehemiah 11:11 .
This person might be one of the three prementioned persons,
but probably is not.
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brotherly, one of the sons of Bela, the son of Benjamin (1
Chr. 8:4). He is also called Ahiah (ver. 7) and Iri (1 Chr.
7:7). His descendants were called Ahohites (2 Sam. 23:9, 28).
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In the Hebrew Bible, Aholiab son of Ahisamakh, of the tribe of
Dan, worked under Bezalel as the deputy architect of the
Tabernacle and the implements which it housed. He is described
in Exodus 38:23 as a master of carpentry, weaving, and
embroidery.
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In Ezra 2:45 , Akkub is the head of a family of Nethinim. In 1
Chronicles 3:24 , Akkub is a son of Elionenai, descendant of
Solomon living in the Kingdom of Judah around 420 BC. In 1
Chronicles 9:17 , Ezra 2:42 , and Nehemiah 7:45 , Akkub is a
Levite gatekeeper at the Temple in Jerusalem after the return
from the Babylonian captivity.
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In the Hebrew Bible, Alemeth was:
One of the nine sons of Becher, the son of Benjamin (1
Chronicles 7:8).
One of the sons of Jehoadah, or Jarah, son of Ahaz (1
Chronicles 8:36).
A sacerdotal city of Benjamin (1 Chronicles 6:60), called also
Almon (Joshua 21:18), now Almit, a mile north-east of the
ancient Anathoth.
The word alemeth means covering.
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Etymologically, the name is derived from Αλέξανδρος
Aléxandros, which is a compound of the Greek verb ἀλέξω
(alexō) "protector of men", "god", "to hold off" and the noun
ἀνδρός (andros), genitive of ἀνήρ (anēr) "man". It is an
example of the widespread motif of Greek (or Indo-European
more generally) names expressing "battle-prowess", in this
case the ability to withstand or push back an enemy battle
line.
The earliest attested record of the name is the Mycenaean
Greek of the feminine Alexandra, written in Linear B.[1][2][3]
The name was one of the titles ("epithets") given to the Greek
goddess Hera and as such is usually taken to mean "one who
comes to save warriors". In the Iliad, the character Paris is
known also as Alexander. The name's popularity was spread
throughout the Greek world by the military conquests of King
Alexander III, commonly known as "Alexander the Great". Most
later Alexanders in various countries were directly or
indirectly named for him...
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Alexander III of Macedon (356–323 BC), popularly known as
Alexander the Great (Greek: Μέγας Ἀλέξανδρος, Mégas
Aléxandros), was a Greeki[›] king (basileus) of Macedon. He is
the most celebrated member of the Argead Dynasty and created
one of the largest empires in ancient history. Born in Pella
in 356 BC, Alexander was tutored by the famed philosopher
Aristotle, succeeded his father Philip II of Macedon to the
throne in 336 BC after the King was assassinated and died
thirteen years later at the age of 32. Although both
Alexander's reign and empire were short-lived, the cultural
impact of his conquests lasted for centuries. Alexander was
known to be undefeated in battle and is considered one of the
most successful commanders of all time.[1] He is one of the
most famous figures of antiquity, and is remembered for his
tactical ability, his conquests, and for spreading Greek
culture into the East (marking the beginning of Hellenistic
civilization)...
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(אלון) is a Hebrew language word meaning "oak tree", which
may refer to:
Yigal Allon, an Israeli politician.
Allon Road, named after Yigal Allon.
Allon an Israeli settlement east of Jerusalem, also named
after Yigal Allon.
It may also have Biblical meanings:
Allon - oak. The expression in the Authorized Version of Book
of Joshua 19:33, "from Allon to Zaanannim," is more correctly
rendered in the Revised Version, "from the oak in Zaanannim."
The word denotes some remarkable tree which stood near
Zaanannim, and which served as a landmark.
Allon, the son of Jedaiah, of the family of the Simeonites,
who expelled the Hamites from the valley of Gedor (1 Chr.
4:37).
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was a descendant of Noah and the first named son of Joktan in
Genesis 10:26 and 1 Chronicles 1:20 . While the Bible has no
further history regarding Almodad, this patriarch is
considered to be the founder of an Arabian tribe in "Arabia
Felix".[1] This is based on the identification of Joktan's
other sons, such as Sheba and Havilah, who are both identified
as coming from that region.[2]
According to Easton's Bible Dictionary "Almodad" means
"immeasurable", however it has also been translated as "not
measured",[3] "measurer",[4] "measure of God",[5] "the
beloved," or, "God is beloved",[6] "God is love",[7] and "God
is a friend".[8][9]
Many translations and scholarly works use "Elmodad", including
Josephus,[10] Douay Rheims Bible[11] and the Targum Ps.-
Jonathan, which elaborates Gen 10:26 and says "begot Elmodad,
who measured the earth with cords.
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is mentioned in the New Testament as the father of three of
the Twelve Apostles, namely:
Matthew Levi the Apostle
James, son of Alphaeus
Jude Thaddaeus the Apostle
As the father of an Apostle James, he has been confused with
Clopas, who through his wife Mary is thought by some to have
been stepfather to James the Less (John 19:25 ). He and
Clopas were both Zaddikite priests related to Zechariah the
father of John the Baptist according to the Church fathers.
This identification, and the problem arising from it, is
explained by the Catholic Encyclopedia:
"This name, Clopas, is thought by many to be the Greek
transliteration of an Aramaic Alphaeus. This view is based
on the identification of Mary, the mother of James etc.
(Mark, xv, 40) with Mary, the wife of Clopas, and the
consequent identity of Alphaeus, father of James (Mark, iii,
18), with Clopas. Etymologically, however, the
identification of the two names offers serious difficulties:
(1) Although the letter Heth is occasionally rendered in
Greek by Kappa at the end and in the middle of words, it is
very seldom so in the beginning, where the aspirate is
better protected; examples of this, however, are given by
Levy (Sem. Fremdwörter in Griech.); but (2) even if this
difficulty was met, Clopas would suppose an Aramaic
Halophai, not Halpai. (3) The Syriac versions have rendered
the Greek Clopas with a Qoph, not with a Heth, as they would
have done naturally had they been conscious of the identity
of Clopas and Halpai; Alphaeus is rendered with Heth
(occasionally Aleph). For these reasons, others see in
Clopas a substitute for Cleopas, with the contraction of eo
into w. In Greek, it is true, eo is not contracted into w,
but a Semite, borrowing a name did not necessarily follow
the rules of Greek contraction. In fact, in Mishnic Hebrew
the name Cleopatra is rendered by Clopatra, and hence the
Greek Cleopas might be rendered by Clopas. See also, Chabot,
"Journ. Asiat.", X, 327 (1897). Even if, etymologically, the
two names are different they may have been borne by one
name, and the question of the identity of Alphaeus and
Clopas is still open." [1]
There may have been two separate men named Alphaeus. Though
both Matthew and James are described as being the "son of
Alphaeus" there is no Biblical account of the two being
called brothers, even in the same context where John and
James or Peter and Andrew are described as being brothers.
There is also an Alphaeus named as the father of Levi:
And as he passed by, he saw Levi the son of Alphaeus sitting
at the tax booth, and he said to him, "Follow me." And he
rose and followed him.
-Mark 2:14
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The Amalekites are a people mentioned a number of times in
the Hebrew Bible. They are considered to be descended from
an ancestor Amalek.
According to the Book of Genesis and 1 Chronicles, Amalek
(Hebrew: עֲמָלֵק, Modern Amalek Tiberian ʻĂmālēq), Arabic,
عماليق, was the son of Eliphaz and the grandson of Esau
(Gen. 36:12; 1 Chr. 1:36); the chief of an Edomite tribe
(Gen. 36:16). His mother was a Horite, a tribe whose
territory the descendants of Esau had seized.
According to the genealogy in Gen. 36:12; 1 Chr. 1:36.
Amalek is a son of Esau's son Eliphaz and of the concubine
Timna, a Horite and sister of Lotan. Gen. 36:16 refers to
him as the "chief of Amalek" thus his name can be understood
to be a title derived from that of the clan or territory
over which he ruled. Indeed an extra-Biblical tradition
recorded by Nachmanides relates that the Amalekites were not
descended from the grandson of Esau but from a man named
Amalek after whom this grandson was later named. Such an
eponymous ancestor of the Amalekites is also mentioned in
Old Arabian poetry.
According to Arab historians such as Ibn Khaldun and Ali ibn
al-Athir, Amalek is a name given to the Amorites and the
Canaanites.[citation needed]
The name is sometimes interpreted as "dweller in the valley"
[1] [2] , but most specialists regard the origin to be
unknown (M. Weippert, Semitische Nomaden des zweiten
Jahrtausends. Biblica vol. 55, 1974, 265-280, 427-433).
In (Arabic: عملاق,ʿimlāq) is the singular of giant, and the
plural is (عمالقة, ʿamāliqah) or (عماليق, ʿamālīq),
suggesting the sons of this tribe were known for being
unusually tall...
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means "said by God" in Hebrew. It was commonly used as a name
of priests in the History of ancient Israel and Judah. It
appear several times in the Hebrew Bible:
One of the descendants of Aaron by Eleazar (1 Chr. 6:7,52). He
was probably the last of the high priests of Eleazar's line
prior to the transfer of that office to Eli, of the line of
Ithamar.
A Levite, son of Hebron, of the lineage of Moses (1 Chr.
23:19; 24:23).
A "chief priest" who took an active part in the reformation
under Jehoshaphat (2 Chr. 19:11); probably the same as
mentioned in 1 Chr. 6:9.
1 Chr. 6:11; Ezra 7:3.
One of the high priests in the time of Hezekiah (2 Chr.
31:15).
Zeph. 1:1.
Neh. 11:4.
Neh. 10:3.
Ezra 10:42.
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- burden.
A son of Abigail (2 Sam 17:25 ), who was sister to King
David (1 Chr 2:16,17 ) and Zeruiah, the mother of Joab.
Hence, Amasa was a nephew to David, a cousin to Joab, as
well as a cousin to Absalom.
Absalom, David's mutinous son, revolted and won over the
tribes of Israel (2 Sam 15 ). He appointed Amasa over the
army, in effect replacing Joab, who had been general for his
father David.
After the revolt was crushed, David held out an olive branch
to Amasa (in a likely effort to appease and reunite Judah
with the other 10 tribes of Israel) by offering to appoint
Amasa as his new army commander (2 Sam 19:13 ). While being
fiercely loyal to David, Joab was also suspicious of any
potential rivals for Joab's power or threats to David's
kingdom, and had no qualms about taking the lives of any who
might stand in his way (E.G., Abner: 2 Sam 3:27 , and
Absalom: 2 Sam 18:14 ). So it was not difficult for Joab to
also decide to murder Amasa (2 Sam 20:10 , 1 Kin 2:5,32 ).
A son of Hadlai, and one of the leaders of Ephraim (2 Chr
28:12 ) during the reign of the evil King Ahaz (2 Chr 28:1-4
).
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There were four biblical characters called Amasai (Hebrew:
עֲמָשַׂי "burdensome", pronounced [ˈamasai]).
The name is rarely used in modern Hebrew. Its only known
contemporary appearance is in the first name of the poet and
translator Amasai Levin. It is used less rarely as a Hebrew
family name.
Amasai the Levite, son of Elkanah, of the ancestry of Samuel
(1 Chr. 6:25, 35).
The leader of a body of men who joined David in the
"stronghold," probably of Adullam (1 Chr. 12:18).
Amasai the priest who was appointed to precede the ark with
blowing of trumpets on its removal from the house of Obed-edom
(1 Chr. 15:24).
Amasai, the father of a Levite, one of the two Kohathites who
took a prominent part at the instance of Hezekiah in the
cleansing of the temple (2 Chr. 29:12).
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(Amashai in the King James Version) was a biblical character.
The son of Azareel, he was appointed by Nehemiah to reside at
Jerusalem and do the work of the temple. He merits only one
mention in the whole Bible, in Nehemiah 11:13
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In 2 Chronicles 17:16 , Amasiah (meaning burden of Jehovah)
was the son of Zichri, a captain under King Jehoshaphat.
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(variously transliterated as Adoni-zedec or Adoni-Zedek (in
Hebrew, Adoni-Tzedek) was, according to the Book of Joshua,
king of Jerusalem at the time of the Israelite invasion of
Canaan (Joshua 10:1-3 ). His name means "my lord is
righteousness" in Hebrew.
Adonizedek led a coalition of five of the neighboring Amorite
rulers (Hoham king of Hebron, and unto Piram king of Jarmuth,
and unto Japhia king of Lachish, and unto Debir king of Eglon)
to resist the invasion, but the allies were defeated at
Gibeon, and suffered at Beth-horon, not only from their
pursuers, but also from a great hail-storm. The five allied
kings took refuge in a cave at Makkedah and were imprisoned
there until after the battle, when Joshua commanded that they
be brought before him; whereupon they were brought out,
humiliated, and put to death. The name Adoni-zedek seems to be
corrupted into Adoni-Bezek in Judges 1:5-7 , though they may
refer to two different individuals.
According to the Midrash, the name Adoni-zedek is translated
as "Master of Zedek" - that is, "of Jerusalem," the city of
righteousness (Genesis Rabbah xliii. 6)...
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In the Book of Judges (1:4 - 7), Adoni-Bezek, (simply "lord of
Bezek"), was a Canaanite king who, having subdued seventy of
the chiefs that were around him, was attacked by the armies of
Judah and Simeon. He was defeated...
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was the fourth son of King David according to the book of
Samuel (See: 2 Sam. 3:4), which is contained in the Bible.
[edit]Life
After the death of his elder brothers Amnon and Absalom, he
became heir-apparent to the throne, but Solomon, a younger
brother, was preferred to him. Adonijah, however, when his
father was dying, caused himself to be proclaimed king. But
the prophet Nathan and Bathsheba induced David to give orders
that Solomon should immediately be proclaimed and admitted to
the throne.
Adonijah fled and took refuge at the altar, receiving pardon
for his conduct from Solomon on the condition that he showed
himself "a worthy man" (1 Kings 1:5-53). He afterwards made a
second attempt to gain the throne, by trying to marry David's
last woman, Abishag from Shunem, but Solomon denied
authorization for such an engagement, even though Bathsheba
now pleaded on Adonijah's behalf. He was then seized and put
to death (1 Kings 2:13-25).
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whom the Lord sets up, one of those "which came with
Zerubbabel" (Ezra 2:13). His "children," or retainers, to the
number of 666, came up to Jerusalem (8:13).
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(pronounced /ædəˈnaɪrəm/, rhyming with Hiram[1]) (1 Kings
4:6; 5:14; Hebrew, אדונירם, 'my Lord has exalted'; alternate
form Adoram, 'the Lord has exalted'[2]), the son of Abda, was
the tax collector In the United Kingdom of Israel for over
forty years, from the late years of King David's reign (2
Samuel 20:24) until the reign of Rehoboam. In the language of
the Tanakh, he was "over the tribute," i.e., the levy or
forced labor. He was stoned to death by the people of Israel
when Rehoboam sent him in an attempt to collect taxes (1 Kings
12:18).
Adoniram appears in Masonic rituals. He was in charge of
conscripted timber cutters during the building of King
Solomon's temple. I Kings 5:13,14
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(pronounced /ædəˈnaɪrəm/, rhyming with Hiram[1]) (1 Kings
4:6; 5:14; Hebrew, אדונירם, 'my Lord has exalted'; alternate
form Adoram, 'the Lord has exalted'[2]), the son of Abda, was
the tax collector In the United Kingdom of Israel for over
forty years, from the late years of King David's reign (2
Samuel 20:24) until the reign of Rehoboam. In the language of
the Tanakh, he was "over the tribute," i.e., the levy or
forced labor. He was stoned to death by the people of Israel
when Rehoboam sent him in an attempt to collect taxes (1 Kings
12:18).
Adoniram appears in Masonic rituals. He was in charge of
conscripted timber cutters during the building of King
Solomon's temple. I Kings 5:13,14
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also called Adrammelech, Adramelek or Adar-malik, (Hebrew:
אַדְרַמֶּלֶךְ, Modern Adrammelekh Tiberian ʼAḏramméleḵ; Greek:
Αδραμελεχ Adramelekh; Latin: Adramelech) was a form of sun
god, the centre of his worship was the town of Sepharvaim
(II Kings 17:31 ) and was brought by the Sepharvite
colonists into Samaria. The "melech" from his name means
"King" in Hebrew.
There was also a god called Baal Adramelch his name "Baal"
means "Lord". In Assyrian mythology the title Baal was a
title for many gods and he is described as a son of
Sennacherib, king of Assyria (2 Kings 19:37; Isa. 37:38). In
later times, he is associated with the Moloch of Carthage.
This often leads to the concept that children were
sacrificed to him. The concept of child sacrifice via
burning them or placing them within a heated bronze statue
of the god comes from Greek accounts and is not historically
verifiable as no archaeological proof of such a large,
bronze statue exists.
Like many pagan gods, Adramelech is considered a demon in
some Judeo-Christian tradition. According to Collin de
Plancy's book on demonology, Adramelech became the President
of the Senate of the demons. He is also the Chancellor of
Hell and supervisor of Satan's wardrobe. Being generally
depicted with a human torso and head, and the rest of the
body of a mule (or sometimes as a peacock).
A poet's description of Adramelech can be found in Robert
Silverberg's short story "Basileus". Adramelech is described
as "The enemy of God, greater in ambition, guile and
mischief than Satan. A fiend more curst - a deeper
hypocrite".
In Milton's Paradise Lost, Adramelech is a fallen angel,
vanquished by Uriel and Raphael.
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- flock of God, the son of Barzillai, the Meholathite, to whom
Saul gave in marriage his daughter Merab (1 Sam. 18:19). The
five sons that sprang from this union were put to death by the
Gibeonites (2 Sam. 21:8, 9. Here it is said that Michal
"brought up" [R.V., "bare"] these five sons, either that she
treated them as if she had been their own mother, or that for
"Michal" we should read "Merab," as in 1 Sam. 18:19). Adriel
is one of the Angels of Death in Hebrew mythology.
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(Greek: Ἄγαβος) was an early follower of Christianity
mentioned in the Acts of the Apostles as a prophet. He is
traditionally remembered as one of the Seventy Disciples
described in Luke 10:1-24 . According to Acts 11:27-28 , he
was one of a group of prophets who came to Antioch from
Jerusalem. While there he predicted a severe famine that the
author says came under the reign of the Roman Emperor
Claudius; this is identified with events that happened in AD
45. Acts 21:10-12 records that many years later, in 58, he
met Paul of Tarsus at Caesarea Maritima and warned him of his
coming capture; he bound his own hands and feet with Paul's
belt to demonstrate what the Jews would do if he continued his
journey to Jerusalem, though Paul would not be persuaded.
Agabus is revered as a saint in most branches of Christianity.
The Roman Catholic Church celebrates his feast day on February
13, while the Eastern Christianity celebrates it on March 8.
According to tradition he died a martyr in Antioch.
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(pronounced /ˈeɪɡæɡ/) (Hebrew: אגג ʼĂḡāḡ) was the king of the
Amalekites, mentioned by Balaam in Numbers xxiv.7 in a way
that gives probability to the conjecture that the name was a
standing title of the kings of Amalek. The name or title may
mean "flame" in ancient West Semitic.
Another Amalekite ruler named Agag was taken alive by King
Saul after destroying the Amalekites (I Sam. xv.). His life
was spared by Saul and the Israelites took the best of the
sheep, cattle, fat calves and lambs from the Amalekites.
According to the Bible, the prophet Samuel regarded this
clemency as a defiance of the will of YHWH, which was "to
completely destroy" the Amalekites. Samuel put Agag to death
at Gilgal saying that "[a]s your sword has made women
childless, so will your mother be childless among women." And
so Samuel proceeded to personally cut Agag to pieces.
The story also indicates that this is the last time Samuel and
Saul ever saw each other. As a result of this incident, Samuel
said to Saul that "[y]ou have rejected the word of the Lord,
and the Lord has rejected you as king over Israel."...
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(a'-ge) is a Biblical figure who was the father of Shammah,
who was one of David's mighty men (II Samuel 23:11 ). Based
interpretations of I Chronicles 11:34 and II Samuel 23:32-33
Agee was either the grandfather of Jonathan or his brother.
Meaning: fugitive; a valley, deepness
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also called the Great (10 BC - 44 AD), King of the Jews, was
the grandson of Herod the Great, and son of Aristobulus IV and
Berenice.[1] His original name was Marcus Julius Agrippa, and
he is the king named Herod in the Acts of the Apostles, in the
Bible, "Herod (Agrippa)" (Ἡρώδης Ἀγρίππας). He was, according
to Josephus, known in his time as "Agrippa the Great"...
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(b. AD 27/28),[1] son of Agrippa I, and like him originally
named Marcus Julius Agrippa, was the seventh and last king of
the family of Herod the Great, thus last of the Herodians. He
was the brother of Berenice and Drusilla (second wife of the
Roman procurator Antonius Felix). He is sometimes also called
Herod Agrippa II...
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(Hebrew: אגור בן יקה) was the compiler of a collection of
proverbs found in Proverbs 30 , which is sometimes known as
the Book of Agur or Sayings of Agur. The initial text of the
chapter runs as follows (JPS translation), and bears great
similarity to Isaiah 40:12-14...
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in Douay-Rheims (Hebrew: אַחְאָב, Modern Aẖ'av Tiberian ʼAḥʼāḇ ;
"Brother of the father"; Greek: Αχααβ; Latin: Achab) was king
of Israel and the son and successor of Omri.[1]
Ahab became king of Israel in the thirty-eighth year of Asa,
king of Judah, and reigned for twenty-two years.[2] William F.
Albright dated his reign to 869 – 850 BC, while E. R. Thiele
offered the dates 874 – 853 BC...
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(Persian: خشایارشا Khashayarsha,Hebrew: אֲחַשְׁוֵרוֹשׁ, Modern
Aẖashverosh Tiberian ʼĂḥašwērôš; Greek: Ασουηρος Asouēros in
the Septuagint; Latin: Xerxes or Assuerus in the Vulgate;
commonly transliterated Achashverosh) is a name used several
times in the Hebrew Bible, as well as related legends and
Apocrypha. This name (or title) is applied in the Hebrew
Scriptures to three rulers. The same name (or title) is also
applied uncertainly to a Babylonian official noted in the Book
of Tobit...
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(Hebrew: אָחָז, Modern Aẖaz Tiberian ʼĀḥāz ; "has held"; Greek:
Ἄχαζ Akhaz; Latin: Achaz; an abbreviation of Jehoahaz, "Yahweh
has held") was king of Judah, and the son and successor of
Jotham[1]. He is one of the kings mentioned in the genealogy
of Jesus in the Gospel of Matthew.
Ahaz was twenty when he became king of Judah and reigned for
sixteen years. His reign commenced in the seventeenth year of
the reign of Pekah of Israel.[2] Edwin Thiele concluded that
Ahaz was coregent with Jotham from 736/735 BC, and that his
sole reign began in 732/731 and ended in 716/715 BC.[3]
William F. Albright has dated his reign to 735 – 715 BC...
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(Hebrew: אֲחַזְיָהוּ, "held by Jehovah"; Douay-Rheims: Ochozias)
was the name of two kings:
Ahaziah of Israel
Ahaziah of Judah
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meaning Mother’s brother was an Old Testament character - one
of David’s thirty heroes (2 Samuel 23:33 ; 1 Chronicles 11:35
).
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brother of help; i.e., "helpful." (1.) The chief of the tribe
of Dan at the time of the Exodus (Num. 1:12; 2:25; 10:25).
(2.) The chief of the Benjamite slingers that repaired to
David at Ziklag (1 Chr. 12:3).
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(Hebrew: אֲחִיָּה ; "brother / friend of Jehovah"; Latin and
Douay-Rheims: Ahias) is a name of several Biblical
individuals:
Ahijah the Shilonite, the Biblical prophet who divided the
Kingdoms of Israel and Judah.
One of the sons of Bela (1 Chr. 8:7, RV). In AV (KJV) called
"Ahiah."
One of the five sons of Jerahmeel, who was great-grandson of
Judah (1 Chr. 2:25).
Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; the same
probably as Ahimelech, who was high priest at Nob in the
reign of Saul (1 Sam. 22:11). Some, however, suppose that
Ahimelech was the brother of Ahijah, and that they both
officiated as high priests, Ahijah at Gibeah or Kirjath-
jearim, and Ahimelech at Nob.
Preceded by
Ahitub High Priest of Israel Succeeded by
Ahimelech
A Pelonite, one of David's heroes (1 Chr. 11:36); called
also Eliam (2 Sam. 23:34).
A Levite having charge of the sacred treasury in the temple
(1 Chr. 26:20).
One of Solomon's secretaries (1 Kings 4:3).
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in Hebrew "My brother has risen". One of the five whom Josiah
sent to consult the prophetess Huldah in connection with the
discovery of the book of the law. [1] He was the son of
Shaphan, the royal secretary, and the father of Gedaliah,
governor of Judea after the destruction of Jerusalem by the
Babylonians.[2]
On one occasion he protected Jeremiah against the fury of
Jehoiakim.[3][4] It was in the chamber of another son
(Germariah) of Shaphan that Baruch read in the ears of all the
people Jeremiah's roll.
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"brother of anger", "irascible" in Hebrew.
(1.) The father of Ahinoam, the wife of Saul (1 Samuel 14:50).
(2.) The son and successor of Zadok in the office of high
priest (1 Chronicles 6:8, 53). On the occasion of the revolt
of Absalom he remained faithful to David, and was of service
to him in conveying to him tidings of the proceedings of
Absalom in Jerusalem (2 Sam. 15:24-37; 17:15-21). He was swift
of foot, and was the first to carry to David tidings of the
defeat of Absalom, although he refrained, from delicacy of
feeling, from telling him of his death (2 Sam. 18:19-33).
Preceded by
Zadok High Priest of Israel Succeeded by
Azariah
(3.) A man of Solomon's court. (1 Kings 4:7,15) He was married
to Basemath, daughter of Solomon. Some suggest that he may
have been the same as nr. 2.
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(Hebrew: אֲבִימֶלֶךְ / אֲבִימָלֶךְ, Modern Aviméleḫ / Avimáleḫ Tiberian
ʼĂḇîméleḵ / ʼĂḇîmāleḵ ; "father/leader of a king; my
father/leader, a king") was a common name of the Philistine
kings.
Abimelech was most prominently the name of a king of Gerar who
is mentioned in two of the three wife-sister narratives in
Genesis. The Haggada identifies them as separate people, the
second being the first Abimelech's son, and that his original
name was Benmelech ("son of the King") but changed his name to
his father's. At the time of Abimelech, there was an Egyptian
governor of Tyre named Abimilki. They could possibly be the
same person. Abimilki's name appears on the Amarna tablets...
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A man of Kirjath-jearim widely identified as a Levite (but
possibly a Judahite), in whose house the ark of the covenant
was deposited after having been brought back from the land
of the Philistines (1 Samuel 7:1 ). It remained there twenty
years, until it was at length removed by David (1 Samuel
7:1,2 ; 1 Chronicles 13:7 ).
It has been argued that the ark stayed at Abinadab's home
for much longer than 20 years. After the ark was placed in
Abinadab's home, the Bible counts 20 years before Israel
cried to God and Samuel, asking for a king. Saul was then
installed as king. He ruled for 40 years, and several more
years passed before David took the ark from Abinadab's house
to bring it to Jerusalem.
The second of the eight sons of Jesse (1 Samuel 16:8 ). He
was with Saul in the campaign against the Philistines in
which Goliath was slain (1 Samuel 17:13 ).
One of Saul's sons, who perished with his father in the
battle of Gilboa (1 Samuel 31:2 ; 1 Chronicles 10:2 ).
Ben-abinadab; One of Solomon's officers, who "provided
victuals for the king and his household." He presided, for
this purpose, over the region of Dor and had Taphath a
daughter of Solomon to wife.(1 Kings 4:7-11 ).
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(a-bin'-o-am, ab-i-no'-am), from Kedesh-naphtali, was the
father of Barak who defeated Jabin's army, led by Sisera
(Judges 4:6 ; 5:1 ).
Meaning: father of beauty, father of kindness, father of
pleasantness
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(Hebrew: אֲבִירָם "my father is exalted", compare Abram), also
spelled Abiron,[1] is the name of two people in the Old
Testament:
One of the sons of Eliab, who joined Korah in the conspiracy
against Moses and Aaron. He and all the conspirators, with
their families and possessions, were swallowed up by an
earthquake (Numbers 16:1-40; 26:9-11; Psalms. 106:17).
The eldest son of Hiel the Bethelite, who perished prematurely
in consequence of his father's undertaking to rebuild Jericho
(1 Kings 16:34), according to the words of Joshua (6:26).
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the eldest son of Zeruiah, David's sister, or the Semitic
chief who offers gifts to the lord of Beni-Hassan
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was an early High priest of Israel.
Abishua is mentioned in the books 1 Chronicles (6:35) and Ezra
(7:5) as the son of the High priestPhinehas, son of Eleazar.
As such, he is the great-grandson of Aaron, the brother of
Moses and first High Priest.
According to Josephus and other extrabiblical sources, he
succeeded his father as High Priest.
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(father of the wall; i.e., "mason"). He is one of the two sons
of Shammai of the tribe of Judah. (1 Chr. 2:28,29).
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meaning Father of goodness, was a Benjamite in the Old
Testament (1 Chronicles 8:11 ).
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In the Book of Samuel, Abner (Biblical Hebrew אבנר בן נר
meaning "father of [or is a] light"), is first cousin to Saul
and commander-in-chief of his army (1 Samuel 14:50, 20:25). He
is often referred to as the son of Ner. Biography
Abner is only referred to incidentally in Saul's history (1
Samuel 17:55, 26:5)[1], and is not mentioned in the account of
the disastrous battle of Gilboa when Saul's power was crushed.
Seizing the youngest but only surviving of Saul's sons, Ish-
bosheth, Abner set him up as king over Israel at Mahanaim,
east of the Jordan. David, who was accepted as king by Judah
alone, was meanwhile reigning at Hebron, and for some time war
was carried on between the two parties...
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(Hebrew: אַבְרָהָם, Modern Avraham Tiberian ʼAḇrāhām, Arabic:
إبراهيم, Ibrāhīm, ʼAbrəham, Greek: Ἀβραάμ) is the founding
patriarch of the Israelites, Ishmaelites, Edomites, and the
Midianites and kindred peoples, according to the book of
Genesis.
Judaism, Christianity, and Islam are sometimes referred to
as the "Abrahamic religions" because of the progenitor role
that Abraham plays in their holy books. In both the Jewish
tradition and the Quran, he is referred to as "our
Father".[2] Jews, Christians, and Muslims consider him
father of the people of Israel. For Jews and Christians this
is through his son Isaac,[3] by his wife Sarah; for Muslims,
he is a prophet of Islam and the ancestor of Muhammad
through his other son Ishmael, born to him by Sarah's
handmaiden, Hagar.
The Bible relates that Abraham was originally named Abram
and was the tenth generation from Noah and the twentieth
from Adam.[4] His father's name was Terah, and he had two
brothers, Nahor and Haran. His wife was Sarah, and he was
the uncle of Lot. Abraham was sent by God from his home in
Ur Kaśdim and Haran to Canaan, the land promised to his
descendants by Yahweh...
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Abraham's name first appears as Abram (Hebrew: אַבְרָם, Standard
Avram, Tiberian ʾAḇrām), meaning either "exalted father" or
"my father is exalted" (compare Abiram) or "the father is
exalted". Later in Genesis God renamed him Abraham, a name
which the text glosses as av hamon (goyim) "father of many
(nations)";[10] however, the name does not have any literal
meaning in Hebrew.[11] Many interpretations based on modern
textual and linguistic analysis have been offered, including
an analysis of a first element abr- "chief", which yields a
meaningless second element, however. Johann Friedrich Karl
Keil suggests there was once a word raham (רָהָם) in Hebrew,
meaning "multitude", on analogy with the word ruhâm which has
this meaning in Arabic, but no evidence that this word existed
has been found;[12] and David Rohl suggests the name comes
from Akkadian "the father loves."[13]...
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According to the Bible, Absalom or Avshalom (Hebrew: אַבְשָלוֹם,
Modern Avshalom Tiberian ʼAḇšālôm ; "Father/Leader of/is
peace" or "Salem is my Father") was the third son of David,
King of Israel with Maachah, daughter of Talmai, King of
Geshur. (1 Chronicles 3:2 , 2 Samuel 3:3 )
2 Samuel 14:25 describes him as the most handsome man in the
kingdom. Absalom eventually rebelled against his father and
was killed during the Battle of Ephraim Wood...
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was one of the members of the church of Corinth who, with
Fortunatus and Stephanas, visited Paul while he was at
Ephesus, for the purpose of consulting him on the affairs of
the church (I Corinthians 16:17 ). These three were likely the
bearers of the letter from Corinth to the apostle as mentioned
in I Corinthians 7:1
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(pronounced /ˈeɪkæn/) (Hebrew: עכן), also called Achar, is a
figure mentioned by the Book of Joshua in connection with the
fall of Jericho and conquest of Ai.
According to the narrative of the text, Achan pillaged an
ingot of gold, a quantity of silver, and a costly garment,
from Jericho; the text states "But all the silver, and gold,
and vessels of brass and iron, are consecrated unto the Lord:
they shall come into the treasury of the Lord." The Book of
Joshua claims that this act resulted in the Israelites being
collectively punished by God, in that they failed in their
first attempt to capture Ai, with 36 Israelite lives lost. The
Israelites use cleromancy to decide who was to blame, and
having identified Achan, stoned him to death, as well as his
sheep, other livestock, and, according to many
interpretations, his wife and children. Their remains were
burnt by the Israelites, according to the text, and stones
piled on top...
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(עַכְבּוֹר, Standard Hebrew Akhbor, Tiberian Hebrew ʿAḵbôr) is a
name that means "gnawing" and is, by extension, used as the
word for "mouse". There are at least two persons by this name
in the Hebrew Bible.
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is a name used in the Hebrew Bible for two Philistine rulers
of Gath. It may mean "angry,"[citation needed] and is
perhaps only a general title of royalty, applicable to the
Philistine kings. The two kings of Gath, which is identified
by most scholars as Tell es-Safi, are:
The monarch with whom David sought refuge when he fled from
Saul (1 Sam. 21:10-15). He is called Abimelech (meaning
"father of the king") in the superscription of Ps. 34. It
was probably this same king, or his son with the same name,
to whom David a second time repaired at the head of a band
of 600 warriors. The king assigned David to Ziklag, whence
he carried on war against the surrounding tribes (1 Sam.
27:5-12). Achish had great confidence in the valour and
fidelity of David (1 Sam. 28:1,2), but at the instigation of
his courtiers did not permit him to go up to battle along
with the Philistine hosts (1 Sam. 29:2-11). David remained
with Achish a year and four months.
Another king of Gath, probably grandson of the foregoing, to
whom the two servants of Shimei fled. This led Shimei to go
to Gath in pursuit of them, and the consequence was that
Solomon put him to death (1 Kings 2:39-46).
In the 7th century BC royal inscription from Tel Miqne-Ekron
the name Achish appears, along with four other names of the
local kings of Ekron. A similar name (IKAUSU) appears as a
king of Ekron in 7th century BC Assyrian inscriptions. This
apparently refers to the same king of Ekron.
This appears to indicate that either the name Achish was a
common name for Philistine kings, used both at Gath and
Ekron, or, as Naveh has suggested, that the editor of the
biblical text used a known name of a Philistine king from
the end of the Iron Age (Achish of Ekron) as the name of a
king(s) of Gath in narratives relating to earlier periods...
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(Hebrew: אָדָם, Arabic: آدم) is a prominent figure in Abrahamic
Religions. He is the first man created by God in Judaism,
Christianity, and Islam. He appears in the Hebrew Bible, in
the Old Testament, and in the Qur'an. His wife was Eve. Adam
(Hebrew: אָדָם, Arabic: آدم) in Biblical (as well as modern)
Hebrew is sometimes used as the personal name of an individual
and at other times in a generic sense meaning "mankind", in
the same way as the earlier Canaanite 'adam.[2][3] According
to the Jewish Encyclopedia, its use in Genesis 1 is wholly
generic.[2] In Genesis 2 and 3 the writer weaves together
the generic and the personal senses of the word.[2] In all
that pertains to the first man as the passive subject of
creative and providential action the reference is exclusively
generic.[2] It may also be observed that the writer in Genesis
2-3 always says "the man" instead of "Adam", even when the
personal reference is intended, except after a
preposition.[2]...
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In Genesis 25:13 , Adbeel is the third of the 12 sons of
Ishmael. Some scholars believe Adbeel to also be the name of a
tribe in northwest Arabia.
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(Hebrew: אַדּוֹן)- low, one of the persons named in the Neh. 7:61
who could not "shew their father's house" on the return from
captivity. This, with similar instances (ver. 63), indicates
the importance the Jews attached to their genealogies.
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(Hebrew: עדיאל) - ornament of God. (1.) The father of
Azmaveth, who was treasurer under David and Solomon (1 Chr.
27:25).
(2.) A family head of the tribe of Simeon (1 Chr. 4:36). (3.)
A priest (1 Chr. 9:12).
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Who's Who in the Old Testament together with the Apocrytha by
Joan Comay states that Adin (Heb. 'delicate')1. date unknown.
Ancestor of a family of Judah who returned with Zerubbabel
from Exile in Babylon. Ezra 2:15; 8:6; Nehemiah 7:20.
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is a Biblical Hebrew name meaning delicate, slender, refined
or gentle. Its origins are from I Chronicles 11:42. I
Chronicles 11:42 says it is the name of a reubenite warrior
who was in King David's army known for his bravery.
English: Adina the son of Shiza the Reubenite, the head of the
Reubenites, and with him [were] thirty [men].
Hebrew: עֲדִינָ֨א בֶן־שִׁיזָ֜א הָרֽאוּבֵנִ֗י רֹ֛אשׁ לָרֽאוּבֵנִ֖י וְעָלָ֥יו שְׁלֹושִֽׁים׃
Typically, Adina is the feminine version of the name; the male
forms are Adi or Adin. It is a popular name for Romanian girls
who are, among other things "delicate, slender, refined, and
gentle" in accordance with the name's meaning.
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(ad'-i-no) the Eznite, one of David's "mighty men". Also known
as Joshebbasshebeth the Tachmonite, he was the chief of the
three. He was later called Adino the Eznite, because of the
eight hundred he killed at one time.
References: 2 Samuel 23:8
Meaning: his adorned one
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delight. (1.) A chief of the tribe of Manasseh who joined
David at Ziklag (1 Chr. 12:20). (2.) A general under
Jehoshaphat, chief over 300,000 men (2 Chr. 17:14).
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Abagtha (אבגתא) was a court official (likely a eunuch) of King Ahasuerus. He is mentioned once in the Book of Esther (Esther 1:10). According to this narrative, he and six other officials suggested that Queen Vashti parade before the king and his ministers in the crown jewels. Her refusal led to her demise and the selection of Esther as the new queen of the Persian Empire.
The Hebrew word סָרִיס (sarīs), translated eunuch, can mean a general court official, not only a castrated man. Since Abagtha and the other six officials are spoken of as attending to the king, not to royal women, it is possible that he was not a eunuch in the technical sense.
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servant, or perhaps an abbreviated form of servant of YHWH[1]
(1.) The father of Adoniram, whom Solomon set over the tribute
(1 Kings 4:6); i.e., the forced labour (R.V., "levy").
(2.) A Levite of the family of Jeduthun (Nehemiah 11:17), also
called Obadiah (1 Chronicles 9:16).
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In Jeremiah 36:26 , Abdeel (Ab'dē el) ("Servant of God"),
father of Shelemiah, one of three men that were commanded by
King Jehoiakim to seize the prophet Jeremiah and his secretary
Baruch.[1] The Septuagint omits his name.
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Abdi is also the name of three men in the Hebrew Bible:
In 1 Chronicles 6:44 Abdi is a Levite of the family of
Merari.
In 2 Chronicles 29:12 Abdi is a Levite in the time of King
Hezekiah of Judah. This may be the same man as in 1 Chronicles
6:44.
In Ezra 10:26 Abdi is the son of Elam, and one of a long list
of men who had married foreign wives, and who then sent them
away together with their children.
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Abdiel (Hebrew עֲבְדִּיאֵל "Servant of God") is a biblical name
which has been used as the name for a number of fictional
characters and as a given name for several notable people.
Abdiel is cognate to the Arabic language name ‘Abdullah, which
shares the same meaning.
Abdiel is mentioned a single time in the Bible, in 1
Chronicles 5:15:
Ahi the son of Abdiel, the son of Guni, chief of the house of
their fathers.[1]
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Abdon (Judges), the son of Hillel, a Pirathonite, the tenth
judge of Israel; also probably Bedan
The son of Micah, one of those whom Josiah sent to the
prophetess Huldah; aka Achbor
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In the Biblical book of Daniel, Shadrach, Meshach, and
Abednego (sometimes referred to collectively as The Three
Young Men[citation needed]) were three young men from Judah
brought into the court of King Nebuchadnezzar II during the
first deportation of the Israelites[1]. Their Hebraic names
were Hananiah, Mishael, and Azariah (respectively). Along with
Daniel (His Chaldean name was Belteshazzar) these young men
were said to be from the royal family or nobility of Judah[2]
and were brought into King Nebuchadnezzar's court by Chief
Official Asphenaz. These three are most noted for their part
in the Biblical narrative of the fiery furnace.
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In the Hebrew Bible, Cain and Abel (Hebrew: קין ,הבל, Qayin,
Hevel)[1] are two sons of Adam and Eve. The Qur'an also
contains this story, with the names Qabil and Habil.[2]
In the Greek New Testament, Cain is referred to as εκ του
πονηρου. [3] In at least one translation this is rendered
"from the evil one"[4], while others have "of the evil
one."[5] Some interpreters take this to mean that Cain was
literally the son of the serpent in the Garden of Eden. A
parallel idea can be found in Jewish tradition,[6] that the
serpent (Hebrew nahash נחש) from the Garden of Eden was
father to firstborn Cain.
In all versions, Cain is a crop farmer and his younger
brother Abel is a shepherd.[7] Cain is portrayed as sinful,
committing the first murder by killing his brother,[8] after
God[9] has rejected his offerings of produce but accepted
the animal sacrifices brought by Abel.[10]
The oldest known copy of the Biblical narration is from the
1st century Dead Sea Scrolls.[11][12] Cain and Abel also
appear in a number of other texts,[13] and the story is the
subject of various interpretations.[14] Abel, the first
murder victim, is sometimes seen as the first martyr;[15]
while Cain, the first murderer, is sometimes seen as an
ancestor of evil.[16]...
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(Hebrew "father of strength"[1], "valiant") was one of David's
body-guard of thirty mighty men (2 Samuel 23:31); also called
Abiel (1 Chronicles 11:32).
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Abiasaph (meaning: "father of gathering", from abi, son, and
asaph, to gather) was a son of Korah of the house of Levi
according to Exodus 6:24, born in Egypt.
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Abiathar (אביתר, Ebyathar, Evyatar, the [divine] father is
pre-eminent), in the Hebrew Bible, son of Achimelech or
Ahijah, High Priest at Nob, the fourth in descent from Eli.
The only one of the priests to escape from Saul's massacre,
he fled to David at Keilah, taking with him the ephod (1
Sam. 22:20 f., 23:6, 9). He was of great service to David,
especially at the time of the rebellion of Absalom (2 Sam.
15:24, 29, 35, 20:25). In 1 Kings 4:4 Zadok and Abiathar are
found acting together as priests under Solomon. In 1 Kings
i. 7, 19, 25, however, Abiathar appears as a supporter of
Adonijah, and in 2:22 and 26 it is said that he was deposed
by Solomon and banished to Anathoth. In 2 Sam. 8:17
Abiathar, the son of Achimelech should be read, with the
Syriac, for Achimelech, the son of Abiathar. For a similar
confusion see Gospel of Mark 2:26.[1][2] In reporting Jesus
words the evangelist has confused Abiathar with Ahimelech, a
mistake into which he was led by the constant association of
David‘s name with Abiathar.[2] Suggestions made to evade the
difficulty - e.g. that father and son each bore the same
double name, or that Abiathar officiated during his father's
lifetime and in his father's stead - have been supported by
great names, but are baseless...
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Abida was the son of Midian, and the grandson of Abraham and
his wife Keturah.
Abraham sent his sons by Keturah to live in the east, far from
their half-brother Isaac. Abida was one of Midian's
descendants, the Midianites, settled in the territory east of
the Jordan (Tobit 1:14 ) and also much of the area east of the
Dead Sea (later occupied by Ammonites, Moabites and Edomites),
and southward through the desert wilderness of the Arabah.
or Abi'dah, father of knowledge; knowing, according to the
Bible one of the five sons of Midian, who was the son of
Abraham by Keturah (1 Chr. 1:33), also apparently the chief of
an Arab tribe.
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(a-bi'-dan), son of Gideoni, was a judge and head of the tribe
of Benjamin at the time of the exodus.
References: Numbers 1:11 , Numbers 2:11 , Numbers 2:22 ,
Numbers 7:60 , and Numbers 7:65
Meaning: My father (i.e.) God has judged
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- father of help; i.e., "helpful." (1.) The second of the
three sons of Hammoleketh, the sister of Gilead. He was the
grandson of Manasseh (1 Chr. 7:18). From his family Gideon
sprang (Josh. 17:2; comp. Judg. 6:34; 8:2). He was also called
Jeezer (Num. 26:30).
(2.) One of David's thirty warriors (2 Sam. 23:27; comp. 1
Chr. 27:12) a Benjaminite from Anathoth.
(3.) The prince of the tribe of Dan at the Exodus (Num. 1:12).
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was the name of two individuals mentioned in the Bible:
Son of Zeror, of the tribe of Benjamin, he was the grandfather
of King Saul and of his commander Abner. According to Saul,
his family was the least of the tribe of Benjamin. (1 Samuel
9)
An Arbathite, one of King David's Warriors who was known for
his bravery. (I Chron. 11:32 )
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According to historical and Biblical sources, an Abiezrite was
a descendant of Abiezer, the son of Gilead, not the Abiezer of
King David's day (Judges 6:11).
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may refer to one of five different people mentioned in the
Bible:
Abihail the Levite lived during the time of the wandering of
the Israelites in the wilderness. He was the head of the house
of Merari and Levi's youngest son. (Numbers 3:35)
Abihail was the wife of Abishur of the tribe of Judah. (I
Chronicles 2:29)
Abihail, from Gilead of Bashan, was head of the tribe of Gad.
(I Chronicles 5:14)
Abihail was the daughter of David's brother Eliab. She was
married to David's son Jerimoth and became mother of
Rehoboam's wife Mahalath. (II Chronicles 11:18)
Abihail was the father of Queen Esther and uncle of Mordecai.
(Esther 2:15; Esther 9:29)
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In the Book of Exodus and Book of Numbers, Nadab (Hebrew: נדב,
Nadav ; "generous, giving") and Abihu (Hebrew: אביהוא, Avihu ;
"He God is my father") were respectively the eldest and
second-eldest of the sons of Aaron.[1][2][3] They were
consecrated to the priest's office along with their brothers
Eleazar and Ithamar.[4] With their father, Nadab and Abihu
accompanied the seventy elders part of the way up the mount
with Moses.[5]
Following the inauguration of the Tabernacle, Nadab and Abihu
offered incense in their censers filled with "strange" fire,
i.e., not with holy fire taken from the great brazen
altar,[6][not in citation given] and for this offense they
were immediately consumed by a fire from God, and were taken
out and buried outside the camp.
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- father (i.e., "possessor") of renown. (1.) One of the sons
of Bela, the son of Benjamin (1 Chr. 8:3); called also Ahihud
(ver. 7).
(2.) A descendant of Zerubbabel and father of Eliakim (Matt.
1:13, "Abiud"); called also Juda (Luke 3:26), and Obadiah (1
Chr. 3:21).
The name may also occasionally be romanized as Abioud (Greek)
or 'Abiyhuwd (Hebrew).
Meaning and origin of Abiud
Gender:Male
Ethnic Origin:Biblical
Meaning:
Father of praise
Father of renown
My father is majesty
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is a Biblical unisex name meaning Aviya or "my Father is
Yahweh" in Hebrew.[1] In the Old Testament the name Abijah
was borne by several characters:
A son of Becher, the son of Benjamin. (1 Chr. 7:8)
A wife of Hetzron, one of the grandchildren of Judah. (1
Chr. 2:24)
The second son of Samuel. (1 Samuel 8:2; 1 Chr. 6:28) His
conduct, along with that of his brother, as a judge in Beer-
sheba, to which office his father had appointed him, led to
popular discontent, and ultimately provoked the people to
demand a royal form of government.
A descendant of Eleazar, the son of Aaron, a chief of one of
the twenty-four orders into which the priesthood was divided
by David (1 Chr. 24:10). The order of Abijah was one of
those which did not return from the Captivity. (Ezra 2:36-
39; Nehemiah 7:39-42; 12:1)
A King of Judah, also known as Abijam, who was son of
Rehoboam and succeeded him on the throne of Judah. (1 Chr.
3:10, Matt. 1:7 , 1 Kings 14:31)
A son of Jeroboam, the first king of Israel. On account of
his severe illness when a youth, his father sent his wife to
consult the prophet Ahijah regarding his recovery. The
prophet, though blind with old age, knew the wife of
Jeroboam as soon as she approached, and under a divine
impulse he announced to her that inasmuch as in Abijah alone
of all the house of Jeroboam there was found "some good
thing toward the Lord," he only would come to his grave in
peace. As his mother crossed the threshold of the door on
her return, the youth died, and "all Israel mourned for
him." (1 Kings 14:1-18)
The daughter of Zechariah (2 Chr. 29:1; compare Isaiah 8:2),
who married King Ahaz of Judah. She is also called Abi. (2
Kings 18:2) She was the mother of King Hezekiah. (2 Chr.
29:1 )
The head of the eighth of the twenty-four courses into which
David divided the priests. (1 Chr. 24:10 , Luke 1:5 )
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(Hebrew: אבים ʼĂḇiyyām, "father of the sea" or "my father is
the sea" or "my father is Yah"; Greek: Αβιου; Latin: Abias)
was the fourth king of the House of David and the second of
the Kingdom of Judah. He was the son of Rehoboam, the grandson
of Solomon and the great-grandson of David. The Chronicler
refers to him as "Abijah (Hebrew: אביה, "my father is The
LORD"; Greek: Αβια; Latin: Abia).
Abijah became king of Judah in the eighteenth year of the
reign of Jeroboam, and reigned for three years.[1] William F.
Albright has dated his reign to 915 BC – 913 BC, while E. R.
Thiele offers the dates 914/913 – 911/910 BC. [2] As explained
in the Rehoboam article, Thiele's chronology for the first
kings of Judah contained an internal inconsistency that later
scholars corrected by dating these kings one year earlier, so
that Abijah's dates are taken as 915/914 to 912/911 BC in the
present article.
His mother's name was Maacah, or Micaiah, the granddaughter of
the infamous Abishalom (Absalom). Abijah married fourteen
wives, and had 22 sons and 16 daughters.[3]
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In Genesis 10:28 , Abimael is the ninth of the 13 sons of
Joktan, a descendant of Shem. He is also mentioned in 1
Chronicles 1:22 . Abimael means my father is God.
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(exile). The eldest of the three sons of Levi, born before the
descent of Jacob's family into Egypt. Ge 46:11; Ex 6:16 (B.C.
before 1706.) But, though the eldest born, the families of
Gershon were outstripped in fame by their younger brethren of
Kohath, from whom sprang Moses and the priestly line of Aaron.
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ge'-shem (geshem, gashmu; Gesam, "rain storm"): An Arabian,
probably chief of an Arabian tribe that had either settled in
Southern Israel during the exile in Babylon, or had been
settled in or near Samaria by Sargon (Neh 2:19; 6:1,2,6). He
was a confederate of Sanballat and Tobiah, and strenuously
opposed the building of the wall under Nehemiah. He with the
others mocked at the first efforts to build the wall, and
afterward repeatedly sought to entice Nehemiah to the plains
of Ono. The name also occurs in the form Gashmu, perhaps an
Assyrian form of the same name Geshem.
J. J. Reeve
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Oldest of Levi's three sons, born apparently before Jacob's
going down to Egypt (Genesis 46:11). Kohath and his
descendants Moses and Aaron's priestly line eclipsed
Gershon's line. Gershon's sons were Libni and Shimei (1
Chronicles 6:17; 1 Chronicles 6:20-21; 1 Chronicles 6:39-
43). Some of his descendants took part in the service of the
sanctuary (1 Chronicles 23:7-11). Asaph, the famous sacred
singer and seer, was one of them. Compare also under
Hezekiah (2 Chronicles 29:12). At the Sinai census the males
of the sons of Gershon were 7500 (Numbers 3:21-22). The
serving men were 2,630 (Numbers 4:38-41). They had charge of
the tabernacle, tent, covering, hangings, curtain of the
door, and cords (Numbers 3:25-26; Numbers 4:25-26). They had
two covered wagons and four oxen for the service (Numbers
7:3; Numbers 7:7-8).
The Merarites had twice as many wagons and oxen. The
reason for this unequal division is not expressed; but on
turning to Numbers 2 the reason undesignedly appears (an
unstudied propriety attesting the truth of the narrative);
the Gershonites had the lighter parts to bear, the
"curtains," "tabernacle," i.e. the mishkan or great woven
cloth consisting of ten breadths, the "tent" of goats' hair
cloth, and the "covering" of rams' skins, and badgers
(tachash) skins, the hangings and their cords.
frontBADGERS.) But the Merarites had the heavier and more
solid framework to bear, the boards, bars, pillars, sockets,
pins, their cords and instruments. Their station was "behind
the tabernacle westward" (Numbers 3:23); on march they were
in the rear of the first three tribes. Thirteen of the
Levitical cities were allotted to them; all in the northern
tribes, two of them cities of refuge (Joshua 21:27-33; 1
Chronicles 6:62; 1 Chronicles 6:71-76).
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his banishment; the change of pilgrimage
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=Ger'shom expulsion, the eldest of Levi's three sons (Gen.
46:11; Ex. 6:16).
In the wilderness the sons of Gershon had charge of
the
fabrics of the tabernacle when it was moved from place
to place,
the curtains, veils, tent-hangings (Num. 3: 21-26).
Thirteen
Levitical cities fell to the lot of the Gershonites
(Josh.
21:27-33).
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Also called GASHMU, an Arabian
-Opposed Nehemiah in building Jerusalem
Ne 2:19; 6:1-6
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and Gash'mu (rain), an Arabian, mentioned in Ne 2:19 and Nehe
6:1,2,6 (B.C. 446.) We may conclude that he was an inhabitant
of Arabia Petraea or of the Arabian desert, and probably the
chief of a tribe." Gashum said it" made him a type of those
who create a common report.
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or Gashmu, firmness, probably chief of the Arabs south of
Israel, one of the enemies of the Jews after the
return from
Babylon (Neh. 2:19; 6:1, 2). He united with Sanballat
and Tobiah
in opposing the rebuilding of the wall of Jerusalem.
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An Arab who, with Sanballat of Horonaim, and Tobiah the
servant, the Ammonite, opposed Nehemiah in repairing
Jerusalem. (Nehemiah 2:19; Nehemiah 6:1, etc.) Frustrated in
this as well as in the plot against Nehemiah's life. It was
for the interest of the wandering marauders of the frontier of
Israel to prevent its restoration as a kingdom.
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gid'-e-un (gidh`on, "cutter down," "feller" or "hewer"):
1. His Family and Home:
Also named Jerubbaal (Jdg 6:32) and Jerubbesheth (2 Sam
11:21), youngest son of Joash, of the clan of Abiezer in the
tribe of Manasseh. His home was at Ophrah, and his family an
obscure one. He became the chief leader of Manasseh and the
fifth recorded judge of Israel. The record of his life is
found in Jdg 6 through 8.
Joash was an idolater, and sacrifices to Baal were common
among the entire clan. Gideon seems to have held this
worship in contempt, and to have pondered deeply the causes
of Israel's reverses and the injuries wrought upon his own
family by the hand of the Midianites.
2. The Midianite Oppression:
The Midianites under Zebah and Zalmunna, their two greatest
chiefs, accompanied by other wild tribes of the eastern
desert, had gradually encroached on the territory of Israel
in Central Israel. They came first as marauders and
pillagers at the time of the harvests, but later they
forcibly took possession of lands, and thus inflicted
permanent injury and loss, especially upon Manasseh and
Ephraim. The conflicts became so numerous, the appropriation
of land so flagrant, that the matter of sustenance became a
serious problem (Jdg 6:4). The multitude of these desert
hordes and the cruelty of their depredation rendered defense
difficult, and, lacking in the split of national unity, the
Israelites were driven to dens, caves and rocky strongholds
for safety (Jdg 6:2). After seven years of such invasion and
suffering Gideon comes upon the scene...
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Call of, by an angel
Jud 6:11,14
-His excuses
Jud 6:15
-Promises of the Lord to
Jud 6:16
-Angel attests the call to, by miracle
Jud 6:21-24
-He destroys the altar of Baal, and builds one to the Lord
Jud 6:25-27
-His prayer tests
Jud 6:36-40
-Leads an army against and defeats the Midianites
Jud 6:33-35; 7; 8:4-12
-Reproaches the Ephraimites for not joining in the campaign
against the Midianites
Jud 8:1-3
-Avenges himself upon the people of Succoth
Jud 8:14-17
-Israel desires to make him king; he refuses
Jud 8:22,23
-Makes an ephod which becomes a snare to the Israelites
Jud 8:24-27
-Had seventy sons
Jud 8:30
-Death of
Jud 8:32
-Faith of
Heb 11:32
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(he that cuts down), youngest son of Joash of the
Abiezrites, an undistinguished family who lived at Ophrah, a
town probably on the west of Jordan, Jud 6:15 in the
territory of Manasseh, near Shechem. He was the fifth
recorded judge of Israel, and for many reasons the greatest
of them all. When we first hear of him he was grown up and
had sons, Jud 6:11; 8:20 and from the apostrophe of the
angel, ch. Jud 6:12 we may conclude that he had already
distinguished himself in war against the roving bands of
nomadic robbers who had oppressed Israel for seven years.
When the angel appeared, Gideon was threshing wheat with a
flail in the wine-press, to conceal it from the predatory
tyrants. His call to be a deliverer, and his destruction of
Baal's altar, are related in Judges 6. After this begins the
second act of Gideon's life. Clothed by the Spirit of God,
Jud 6:34 comp. 1Chr 12:18; Luke 24:49
he blew a trumpet, and was joined by Zebulun,
Naphtali and even the reluctant Asher. Strengthened by a
double sign from God, he reduced his army of 32,000 by the
usual proclamation. De 20:8 comp. 1 Macc. 3:56. By a second
test at "the spring of trembling the further reduced the
number of his followers to 300. Jud 7:5 seq. The midnight
attack upon the Midianites, their panic, and the rout and
slaughter that followed are told in Jud 7:1 ... The memory
of this splendid deliverance took deep root in the national
traditions. 1Sa 12:11; Ps 83:11; Isa 9:4; 10:26; Heb 11:32
After this there was a peace of forty years, and we see
Gideon in peaceful possession of his well-earned honors, and
surrounded by the dignity of a numerous household. Jud 8:29-
31 It is not improbable that, like Saul, he owed a part of
his popularity to his princely appearance. Jud 8:18 In this
third stage of his life occur alike his most noble and his
most questionable acts viz., the refusal of the monarchy on
theocratic grounds, and the irregular consecration of a
jewelled ephod formed out of the rich spoils of Midian,
which proved to the Israelites a temptation to idolatry
although it was doubtless intended for use in the worship of
Jehovah.
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called also Jerubbaal (Judg. 6:29, 32), was the first of
the
judges whose history is circumstantially narrated
(Judg. 6-8).
His calling is the commencement of the second period
in the
history of the judges. After the victory gained by
Deborah and
Barak over Jabin, Israel once more sank into
idolatry, and the
Midianites (q.v.) and Amalekites, with other
"children of the
east," crossed the Jordan each year for seven
successive years
for the purpose of plundering and desolating the
land. Gideon
received a direct call from God to undertake the
task of
delivering the land from these warlike invaders. He
was of the
family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of
the little
township of Ophrah (Judg. 6:11). First, with ten of
his
servants, he overthrew the altars of Baal and cut
down the
asherah which was upon it, and then blew the trumpet
of alarm,
and the people flocked to his standard on the crest
of Mount
Gilboa to the number of twenty-two thousand men.
These were,
however, reduced to only three hundred. These,
strangely armed
with torches and pitchers and trumpets, rushed in
from three
different points on the camp of Midian at midnight,
in the
valley to the north of Moreh, with the terrible war-
cry, "For
the Lord and for Gideon" (Judg. 7:18, R.V.). Terror-
stricken,
the Midianites were put into dire confusion, and in
the darkness
slew one another, so that only fifteen thousand out
of the great
army of one hundred and twenty thousand escaped
alive. The
memory of this great deliverance impressed itself
deeply on the
mind of the nation (1 Sam. 12:11; Ps. 83:11; Isa.
9:4; 10:26;
Heb. 11:32). The land had now rest for forty years.
Gideon died
in a good old age, and was buried in the sepulchre
of his
fathers. Soon after his death a change came over the
people.
They again forgot Jehovah, and turned to the worship
of Baalim,
"neither shewed they kindness to the house of
Jerubbaal" (Judg.
8:35). Gideon left behind him seventy sons, a
feeble, sadly
degenerated race, with one exception, that of
Abimelech, who
seems to have had much of the courage and energy of
his father,
yet of restless and unscrupulous ambition. He
gathered around
him a band who slaughtered all Gideon's sons, except
Jotham,
upon one stone. (See OPHRAH -T0002798.)
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("a hewer"), i.e. warrior, or the hewer down of Baal (Isaiah
10:33). Of Manasseh; youngest son of Joash, of the Abiezrite
family at Ophrah (Judges 6:11; Judges 6:15). Fifth of the
judges of Israel, called by the angel of the Lord to deliver
Israel from the seven years' yoke of the Midianite hosts,
which like swarming locusts consumed all their produce except
what they could hide in caves and holes (Judges 6:2; Judges
6:5-6; Judges 6:11). There they fled, and "made" artificial
caves besides enlarging natural caves for their purpose, God
permitting them to be brought so low that their extremity
might be His opportunity. Midian had long before with Moab
besought Balaam to curse Israel, and through his counsel, by
tempting Israel to whoredom with their and the Moabite women,
had brought a plague on Israel, and had then by God's command
been smitten sorely by Israel (Numbers 25:17-18; Numbers 31:1-
16, etc.)...
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he that bruises or breaks; a destroyer
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gog (gogh; Goug):
(1) A son of Joel, and descendant of the tribe of Reuben (1
Ch 5:4).
(2) The prince of Rosh, Meshech and Tubal (Ezek 38:2 f;
39:1-16). His territory was known as the land of Magog, and
he was the chief of those northern hordes who were to make a
final onslaught upon Israel while enjoying the blessings of
the Messianic age. He has been identified with Gagi, ruler
of Sakhi, mentioned by Ashurbanipal, but Professor Sayce
thinks the Hebrew name corresponds more closely to Gyges,
the Lydian king, the Gugu of the cuneiform inscriptions.
According to Ezekiel's account Gog's army included in its
numbers Persia, Cush, Put, Gomer or the Cimmerians, and
Togarmah, from the extreme North. They are represented as a
vast mixed horde from the far-off parts of the North, the
limits of the horizon, completely armed and equipped for
war. They were to come upon the mountains of Israel and
cover the land like a cloud. Their purpose is plunder, for
the people of Israel are rich and dwell in towns and
villages without walls. His coming, which had been
prophesied by the seers of Israel, shall be accompanied by a
theophany and great convulsions in Nature. A panic shall
seize the hosts of Gog, rain, hailstones, pestilence, fire
and brimstone shall consume them. Their bodies shall be food
for the birds, their weapons shall serve as firewood for
seven years and their bones shall be buried East of the
Jordan in Hamon-gog and thus not defile the holy land. The
fulfillment of this strange prophecy can never be literal.
In general it seems to refer to the last and desperate
attempts of a dying heathenism to overturn the true religion
of Yahweh, or make capital out of it, profiting by its great
advantages.
(3) In Rev 20:7 Satan is let loose and goes to the four
corners of the earth, Gog and Magog, to muster his hosts for
the final struggle against God. In Ezekiel the invasion of
Gog occurs during the Messianic age, while in Revelation it
occurs just at the close of the millennium. In Ezekiel, Gog
and Magog are gathered by Yahweh for their destruction; in
Rev they are gathered by Satan. In both cases the number is
vast, the destruction is by supernatural means, and is
complete and final.
See MAGOG.
J. J. Reeve
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-1. A Reubenite
1Ch 5:4
-2. A Scythian prince
Prophecy against
Eze 38; 39; Re 20:8
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(mountain).
1. A Reubenite, 1Ch 5:4 son of Shemaiah.
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(1.) A Reubenite (1 Chr. 5:4), the father of Shimei.
(2.) The name of the leader of the hostile party
described in
Ezek. 38,39, as coming from the "north country" and
assailing
the people of Israel to their own destruction. This
prophecy has
been regarded as fulfilled in the conflicts of the
Maccabees
with Antiochus, the invasion and overthrow of the
Chaldeans, and
the temporary successes and destined overthrow of
the Turks. But
"all these interpretations are unsatisfactory and
inadequate.
The vision respecting Gog and Magog in the
Apocalypse (Rev.
20:8) is in substance a reannouncement of this
prophecy of
Ezekiel. But while Ezekiel contemplates the great
conflict in a
more general light as what was certainly to be
connected with
the times of the Messiah, and should come then to
its last
decisive issues, John, on the other hand, writing
from the
commencement of the Messiah's times, describes there
the last
struggles and victories of the cause of Christ. In
both cases
alike the vision describes the final workings of the
world's
evil and its results in connection with the kingdom
of God, only
the starting-point is placed further in advance in
the one case
than in the other."
It has been supposed to be the name of a district in
the wild
north-east steppes of Central Asia, north of the
Hindu-Kush, now
a part of Turkestan, a region about 2,000 miles
north-east of
Nineveh.
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1. 1 Chronicles 5:4.
2. GOG AND MAGOG. Magog was second son of Japhet,
connected with Gomer (the Cimmerians) and Madai (Medes). In
Ezekiel 38; 39, these two appear in the N. country, their
weapon the bow, their warriors horsemen and notorious for
cruel rapacity; probably the Scythians, the dominant
Japhetic race between the Caucasus (Ghogh and Moghef are
names still applied to its heights) and Mesopotamia from 630
to 600 B.C., who invaded Israel and besieged Ascalon under
Psammeticus.
Gog is the ideal head of Magog the land and people;
also prince of Rosh (Roxolani), Mesech (Moschi), and Tubal
(Tibareni); Ezekiel 38:2, "the chief prince," rather "prince
of Rosh" (the Scythian Tauri). Hengstenberg supports KJV.
The names resemble Russia and Moscow, but Slavi and Wends
were the ancient name of the Russians. In Revelation 20:8
Gog and Magog are both peoples. The Scythians were expelled
596 B.C., just before Ezekiel wrote, after making their name
a terror to Asia. The prophet naturally uses their name
taken from familiar history to represent the anti-Christian
confederacy about, to assail the Jews in the Holy Land
before the millennium; Revelation 20:7-9, to represent the
confederacy headed by Satan, and about to assail the beloved
city after the millennium.
Antiochus Epiphanes, the Old Testament antichrist,
the "little horn" of the third world empire, who defiled
Jehovah's temple and altar with swine sacrifices and set up
Jupiter's altar there, prefigures the "king of fierce
countenance" who, "when the transgressors shall come to the
full, shall destroy the holy people" (Daniel 8:10-26); "the
king of the N." (compare Ezekiel 39:2), who "shall do
according to his will, and exalt and magnify himself above
every god, and speak marvelous things against the God of
gods, and shall enter also into the glorious land and plant
the tabernacles of his palaces between the seas in the
glorious holy mountain, and shall come to his end," through
Michael's interposition, after a "time of trouble such as
never was since there was a nation" (Daniel 11:21-45; Daniel
12:1; Zechariah 13:9; Zechariah 14:2-3). Gog represents
antichrist the beast; Magog the ten kingdoms leagued under
him (Revelation 16-17). Haughty, blasphemous self confidence
is his characteristic (2 Thessalonians 2).
Sheba, Dedan, Tarshish, mercantile peoples, though
not openly joining his invasion of Israel, yet from selfish
love of gain, sympathize with it secretly (Ezekiel 38:13;
Ezekiel 39:6, "the isles"); they shall therefore share
antichrist's doom, the robber shall be robbed in righteous
retribution, the spoiler spoiled, and the slayer slain.
Where antichrist thought to find an inheritance he shall
only find a grave, and that near his prototypes, the fire
blasted cities of the Dead Sea. No weapon formed against
God's people shall prosper (Isaiah 54:17); not a fragment
shall be left to defile the Holy Land.
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go-li'-ath (golyath; Goliath):
(1) The giant of Gath, and champion of the Philistine army
(1 Sam 17:4-23; 21:9; 22:10; 2 Sam 21:19; 1 Ch 20:5 ff). He
defied the armies of Israel, challenging anyone to meet him
in single combat while the two armies faced each other at
Ephesdammim. He was slain by the youthful David. Goliath was
almost certainly not of Philistine blood, but belonged to
one of the races of giants, or aboriginal tribes, such as
the Anakim, Avvim, Rephaim, etc. The Avvim had lived at
Philistia, and most probably the giant was of that race. His
size was most extraordinary. If a cubit was about 21 inches,
he was over 11 feet in height; if about 18 inches, he was
over 9 feet in height. The enormous weight of his armor
would seem to require the larger cubit. This height probably
included his full length in armor, helmet and all. In either
case he is the largest man known to history. His sword was
wielded by David to slay him and afterward carried about in
his wanderings, so it could not have been excessively heavy.
The story of his encounter with David is graphic, and the
boasts of the two champions were perfectly in keeping with
single combats in the Orient.
(2) The Goliath of 2 Sam 21:19 is another person, and quite
probably a son of the first Goliath. He was slain by
Elhanan, one of David's mighty men. The person mentioned in
1 Ch 20:5 is called Lachmi, but this is almost certainly due
to a corruption of the text. "The brother of Goliath" is the
younger Goliath and probably a son of the greater Goliath,
who had four sons, giants, one of them having 24 fingers and
toes.
See ELHANAN; LAHMI.
J. J. Reeve
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-(A giant champion of Gath)
-Defied armies of Israel and is killed by David
1Sa 17; 21:9; 22:10
-His sons
2Sa 21:15-22; 1Ch 20:4-8
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(splendor), a famous giant of Gath, who "morning and evening
for forty days" defied the armies of Israel. 1Sa 17:1 ...
(B.C. 1063.) He was possibly descended from the old Rephaim
[GIANTS], of whom a scattered remnant took refuge with the
Philistines after their dispersion by the Ammonites.
De 2:20,21; 2Sa 21:22 His height was "six cubits and a
span," which taking the cubit at 21 inches, would make him 10
1/2 feet high. The scene of his combat with David, by whom he
was slain, was the "valley of the terebinth," between Shochoh
and Arekah, probably among the western passes of Benjamin. In
2Sa 21:19 we find that another Goliath of Gath was slain by
Elhanan, also a Bethlehemite.
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great. (1.) A famous giant of Gath, who for forty days
openly
defied the armies of Israel, but was at length slain
by David
with a stone from a sling (1 Sam. 17:4). He was
probably
descended from the Rephaim who found refuge among
the
Philistines after they were dispersed by the
Ammonites (Deut.
2:20, 21). His height was "six cubits and a span,"
which, taking
the cubit at 21 inches, is equal to 10 1/2 feet.
David cut off
his head (1 Sam. 17:51) and brought it to Jerusalem,
while he
hung the armour which he took from him in his tent.
His sword
was preserved at Nob as a religious trophy (21:9).
David's
victory over Goliath was the turning point in his
life. He came
into public notice now as the deliverer of Israel
and the chief
among Saul's men of war (18:5), and the devoted
friend of
Jonathan.
(2.) In 2 Sam. 21:19 there is another giant of the
same name
mentioned as slain by Elhanan. The staff of his
apear "was like
a weaver's beam." The Authorized Version
interpolates the words
"the brother of" from 1 Chr. 20:5, where this giant
is called
Lahmi.
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Perhaps a descendant of the old Rephaim, a remnant of whom,
when dispersed by Ammon, took refuge with the Philistines
(Deuteronomy 2:20-21; 2 Samuel 21:22). Hebrew golleh means
"an exile". Simonis derives it from an Arabic root, "stout."
Gath is incidentally mentioned in Samuel as Goliath's city.
Now Moses records the spies' report (Numbers 13:32-33) of
Canaan, "there we saw the giants, the sons of Anak, which
came of the giants; and we were in our own sight as
grasshoppers." Again in Joshua 11:21-22 it is written,
"Joshua cut off the Anakims from the mountains, from Hebron,
... there was none of the Anakims left in the land of
Israel, only in Gath and in Ashdod there remained."
Thus three independent witnesses, Moses, Joshua, and
Samuel, in the most undesigned way confirm the fact that
Goliath was a giant of Gath. His height, six cubits and a
span, would make 9 ft. 2 in. Parisian measure, a height not
unparalleled. But Septuagint and Josephus read four cubits
and a span. His coat of mail, covering chest, back, and
lower parts of the body, was "scale armor," qasqeseth
(compare Leviticus 11:9-10). Keil and Delitzsch for "target
of brass" translated (kidown) "a brazen lance." Goliath
needed no target to cover his back, as this was protected by
the coat of mail. On the scene of battle (See ELAH; on the
battle, etc., (See DAVID and (See ELHANAN.)
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go'-mer (gomer): Given in Gen 10:2 f; 1 Ch 1:5 f as a son of
Japheth. The name evidently designates the people called
Gimirra by the Assyrians, Kimmerians by the Greeks. They were
a barbaric horde of Aryans who in the 7th century BC left
their abode in what is now Southern Russia and poured. through
the Caucasus into Western Asia, causing serious trouble to the
Assyrians and other nations. One division moved eastward
toward Media, another westward, where they conquered
Cappadocia and made it their special abode. They fought also
in other parts of Asia Minor, conquering some portions. The
Armenian name for Cappadocia, Gamir, has come from this
people. In Ezek 38:6 Gomer is mentioned as one of the northern
nations.
George Ricker Berry
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-1. Son of Japheth
Ge 10:2,3; 1Ch 1:5,6
-2. A people descended from Gomer
Eze 38:6
-3. Wife (concubine?) of Hosea
Ho 1:3
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(perfect).
1. The eldest son of Japheth, Ge 10:2,3 the progenitor
of the early Cimmerians, of the later Cimbri and the other
branches of the Celtic family, and of the modern Gael and
Cymri.
2. The wife of Hosea. Ho 1:3
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complete; vanishing. (1.) The daughter of Diblaim, who
(probably
in vision only) became the wife of Hosea (1:3).
(2.) The eldest son of Japheth, and father of
Ashkenaz,
Riphath, and Togarmah (Gen. 10:2, 3), whose
descendants formed
the principal branch of the population of South-
eastern Europe.
He is generally regarded as the ancestor of the
Celtae and the
Cimmerii, who in early times settled to the north of
the Black
Sea, and gave their name to the Crimea, the ancient
Chersonesus
Taurica. Traces of their presence are found in the
names
Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the
seventh
century B.C. they were driven out of their original
seat by the
Scythians, and overran western Asia Minor, whence
they were
afterwards expelled. They subsequently reappear in
the times of
the Romans as the Cimbri of the north and west of
Europe, whence
they crossed to the British Isles, where their
descendants are
still found in the Gaels and Cymry. Thus the whole
Celtic race
may be regarded as descended from Gomer.
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1. Japhet's oldest; son; father of Ashkenaz, Riphath, and
Togarmah (Genesis 10:2-3). A warlike ally of Magog (Scythia)
Gog (Ezekiel 38:6), coming from the N. The Cimmerians warred
in northwestern Asia from 670 to 570 B.C. Originally
dwelling in what is now southern Russia, the Ukraine (the
Crimea betrays their name, the Cimmerian Bosphorus); then
being dispossessed by the Scythians, they fled across the
Caucasus into Armenia and Asia Minor; they warred with
Lydia, and burnt the temple of Diana of Ephesus
They are the stock of the Cymry (as the Welsh call
themselves; the English gave them the name "Welsh," i.e.
foreigners, though originally they occupied the whole of the
British isles but were driven back by succeeding invaders to
the northwestern extremities, which their two divisions, the
Gael of Ireland and Scotland and the Cymry of Wales,
occupy), and gave their name to Cumber-land. They once
occupied the Cimbrie Chersonese (Denmark). The Galatians
were Celts, and so sprung from Gomer.
2. Daughter of Diblaim. Gomer ("completion or
ripeness"), namely, of consummate wickedness; daughter of
doubled layers of grape-cake (Hosea 1:3). One completely
given up to sensuality. Hosea in vision (not in external
act, which would be revolting to purity)takes by God's
command Gomer to wife, though a woman "of whoredoms";
symbolically teaching that out of this world, which
whorishly has departed from the Lord, God takes a church to
be sanctified by communion with Himself in Christ, as Gomer
was sanctified by communion with the prophet, (1 Corinthians
7:14). The Savior unites to Himself the unholy, to make it
holy. But (See HOSEA.)
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ged-a-li'-a (gedhalyah; except in 1 Ch 25:3,9 and Jer 38:1,
where it is gedhalyahu, "Yah(u) is great"):
(1) Gedaliah, the son of Ahikam (the friend and protector of
Jeremiah) and grandson of Shaphan (the scribe in the reign
of Josiah) (2 Ki 25:22-25; Jer 39:14; 40:5-16; 41:1-18).
1. His Appointment as Governor in Judah:
After the destruction of Jerusalem and the carrying away
captive of the Jews to Babylon (586 BC), Gedaliah was
appointed by Nebuchadnezzar governor over the poor Jews who
had been left in the land to be vinedressers and husbandmen
(2 Ki 25:12,22). To his charge were committed also some
royal princesses (Jer 43:6) and courtiers (Jer 41:16) who
had been allowed to remain as unlikely to cause any trouble.
Gedaliah fixed his residence at Mizpah, a few miles
Northwest of Jerusalem. Here he was joined by Jeremiah
(40:6).
2. His Conciliatory Spirit and Wise Rule:
The Jewish soldiers who had escaped capture, having heard
that the Chaldeans had departed, and that Gedaliah, one of
their own nation, had been appointed governor in Judah, came
with Ishmael, Johanan and other officers at their head, to
Gedaliah at Mizpah (2 Ki 25:23,14; Jer 40:7-10). The
governor assured them that they need have no fear of
vengeance from their conquerors, and promised them on oath
protection and security, if they would remain and cultivate
the land and become the peaceful subjects of the king of
Babylon. This assurance led to a general gathering around
Gedaliah of refugees from all the neighboring countries (Jer
40:11,12). For two months (some think longer) Gedaliah's
beneficent and wise rule did much to consolidate affairs in
Judah and to inspire the feeble remnant of his countrymen
with heart and hope...
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1. Governor appointed by Nebucbadnezzar after carrying the
Jews into captivity
2Ki 25:22-24
Jeremiah committed to the care of
Jer 39:14; 40:5,6
Warned of the conspiracy of Ishmael by Johanan, and the
captains of his army
Jer 40:13-16
Killed by Ishmael
2Ki 25:25,26; Jer 41:1-10
-2. A musician
1Ch 25:3,9
-3. A priest, who divorced his Gentile wife after the exile
Ezr 10:18
-4. Ancestor of Zephaniah
Zep 1:1
-5. A prince who caused imprisonment of Jeremiah
Jer 38:1
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(God is my greatness), son of Ahikam (Jeremiah's protector,
Jer 26:24 and grandson of Shaphan the secretary of King
Josiah. After the destruction of the temple, B.C. 588,
Nebuchadnezzar departed from Judea, leaving Gedaliah with a
Chaldean guard, Jer 40:5 at Mizpah to govern the vinedressers
and husbandmen, Jer 52:16 who were exempted from captivity.
Jeremiah jointed Gedaliah; and Mizpah became the resort of
Jews from various quarters. Jer 40:6,11 He was murdered by
Ishmael two months after his appointment.
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made great by Jehovah. (1.) the son of Jeduthum (1 Chr.
25:3,
9). (2.) The grandfather of the prophet Zephaniah,
and the
father of Cushi (Zeph. 1:1). (3.) One of the Jewish
nobles who
conspired against Jeremiah (Jer. 38:1). (4.) The son
of Ahikam,
and grandson of Shaphan, secretary of king Josiah
(Jer. 26:24).
After the destruction of Jerusalem (see ZEDEKIAH
-T0003894),
Nebuchadnezzar left him to govern the country as
tributary to
him (2 Kings 25:22; Jer. 40:5; 52:16). Ishmael,
however, at the
head of a party of the royal family, "Jewish
irreconcilables",
rose against him, and slew him and "all the Jews
that were with
him" (Jer. 41:2, 3) at Mizpah about three months
after the
destruction of Jerusalem. He and his band also
plundered the
town of Mizpah, and carried off many captives. He
was, however,
overtaken by Johanan and routed. He fled with such
of his
followers as escaped to the Ammonites (41:15). The
little
remnant of the Jews now fled to Egypt.
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1. Son of Ahikam, who saved Jeremiah from death (Jeremiah
26:24); grandson of Shaphan, Josiah's secretary, whom the
king sent to inquire concerning the book of Jehovah' s law
recently found (2 Kings 22:12; 2 Kings 22:14). Gedaliah thus
inherited from father and grandfather a legacy of the fear
of God. Left by Nebuchadnezzar, after the destruction of the
temple (588 B.C.), to govern the cities of Judah and the
farmers and vinedressers, who were allowed to remain in the
land (Jeremiah 39:10; Jeremiah 39:14; Jeremiah 40:5-6;
Jeremiah 40:11; Jeremiah 52:16). He was stationed at the
stronghold Mizpah, six miles N. of Jerusalem, with a
Chaldean guard (Jeremiah 41).
Jeremiah, when given his choice by Nebuzaradan where
he should dwell, attached himself to Gedaliah, who was
joined also by a promiscuous multitude of "men, women, and
children, and of the poor of the land"; also by Ishmael of
the blood royal, Johanan and Jonathan, Seraiah, the sons of
Ephai, Jezaniah, and their men; also by the Jews who had
been driven to Moab, Ammon, and Edom, but who now with
reassured confidence began to gather, as formerly, "wine and
summer fruits." This indicates his deserved popularity,
while his words imply his loyalty to the supreme monarch to
whom God by express prophecy had assigned the world
kingdoms, and at the same time his gentleness as a ruler.
"Fear not to be servants of the Chaldees; dwell in the land,
and serve the king of Babylon, and it shall be well with
you."...
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ge-ha'-zi (gechazi, except in 2 Ki 4:31; 5:25; 8:4,5, where
it is gechazi, perhaps "valley of vision"): The confidential
servant of Elisha. Various words are used to denote his
relation to his master. He is generally called Elisha's
"boy" (na`ar), servant or personal attendant; he calls
himself (5:25) his master's servant or slave (`ebhedh), and
if the reference be to him in 4:43 the Revised Version,
margin, he receives the designation "minister" (meshareth),
or chief servant of Elisha.
1. His Ready Service:
Mention is made of him on three different occasions. He is
first brought under notice in the story of the wealthy
Shunammite (2 Ki 4:8-37) who provided in her house special
accommodation for Elisha, which suited his simple tastes,
and of which he availed himself as often as he passed that
way. By command of his master, Gehazi called the Shunammite,
that she might be rewarded by the prophet for her liberal
hospitality. Failing to elicit from the lady a desire for
any particular favor, and being himself at a loss to know
how to repay her kindness, Elisha consulted with his
servant, whose quick perception enabled him to indicate to
his master the gift that would satisfy the great woman's
heart. When on the death of her child the Shunammite sought
out the man of God at Carmel, and in the intensity of her
grief laid hold of the prophet's feet, "Gehazi came near to
thrust her away" (2 Ki 4:27)--perhaps not so much from want
of sympathy with the woman as from a desire to protect his
master from what he considered a rude importunity. Then
Elisha, who had discovered of himself (2 Ki 4:27), from what
the woman had said (2 Ki 4:28), the cause of her sorrow,
directed Gehazi, as a preliminary measure, to go at once to
Shunem and lay his staff upon the face of the dead child.
Gehazi did so, but the child was "not awaked."
In this narrative Gehazi appears in a favorable light, as a
willing, efficient servant, jealous of his master's honor; a
man of quick observation, whose advice was worth asking in
practical affairs...
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Servant of Elisha
2Ki 4:12,29,31
-Covetousness of, and the judgment of leprosy upon
2Ki 5:20-27
-Mentions to King Jehoram the miracles of Elisha, his master
2Ki 8:4,5
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(valley of vision), the servant or boy of Elisha. He was sent
as the prophet's messenger on two occasions to the good
Shunammite, 2Ki 4:1 ... (B.C. 889-887); obtained fraudulently
money and garments from Naaman, was miraculously smitten with
incurable leprosy, and was dismissed from the prophet's
service. 2Ki 5:1 ... Later in the history he is mentioned as
being engaged in relating to King Joram all the great things
which Elisha had done. 2Ki 8:4,5
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valley of vision, Elisha's trusted servant (2 Kings 4:31;
5:25;
8:4, 5). He appears in connection with the history of
the
Shunammite (2 Kings 4:14, 31) and of Naaman the
Syrian. On this
latter occasion he was guilty of duplicity and
dishonesty of
conduct, causing Elisha to denounce his crime with
righteous
sternness, and pass on him the terrible doom that the
leprosy of
Naaman would cleave to him and his for ever (5:20-27).
He afterwards appeared before king Joram, to whom he
recounted
the great deeds of his master (2 Kings 8:1-6).
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Elisha's servant. His messenger to the Shunammite woman (2
Kings 4); suggested the obtaining of a son from the Lord for
her, as a meet reward for her kindness to the prophet.
Trusted by Elisha with his staff to lay on the face of the
lifeless youth. But reanimation was not effected until
Elisha himself came: typifying that Moses the messenger,
with his rod and the law, could not quicken dead souls, that
is reserved for Jesus with His gospel. Gehazi proved himself
lying and greedy of filthy lucre, and with his great
spiritual privileges a sad contrast to Naaman's servants,
who had none (2 Kings 5).
They by wise counsel induced their master to subdue
pride, and humbly to wash in the Jordan, according to the
prophet's word. Gehazi presumptuously stifled conscience
with the plea that a "Syrian" pagan ought not to have been"
spared," as his master had "spared this Naaman," and even
dared to invoke Jehovah's name, as though his obtaining
money by false pretenses from him would be a meritorious
act: "as the Lord liveth, I will take somewhat of him." In
his master's name, under pretense of charity (!), as if
wanting presents for "two sons of the prophets from mount
Ephraim," he obtained from Naaman two talents of silver and
two changes of raiment. Coveting, lying, taking, and hiding,
followed in the order of sin's normal and awful development;
as in Adam's and Achan's cases (Genesis 3; Joshua 7).
Then God's detection: Elisha said, "Whence comest
thou?" The liar was at no loss for a reply: "Thy servant
went no where." Elisha sternly answered, "Went not mine
heart with thee, when the man turned again, (compare Psalm
139)? Is it a time to receive money," etc.? Compare as to
our times 1 Peter 4:3. Naaman from being a leper became
newborn as "a little child" by believing obedience; Gehazi
from being clean, by unbelieving disobedience, became a
leper: if he must have Naaman's lucre, he must have Naaman's
leprosy: "the leprosy of Naaman shall cleave unto thee for
ever."
Still in 2 Kings 8:4 Gehazi appears as "servant of
the man of God," narrating to king Joram the great acts of
Elisha and the restoration to life of the Shunammite's son,
when lo! she herself appeared. Doubtless affliction brought
Gehazi to sincere repentance, and repentance brought removal
of the leprosy, which otherwise would have been "for ever."
Compare Hezekiah's divinely foretold death averted by
penitent prayer (2 Kings 20:1-5). This seems a more likely
solution than supposing that this incident occurred before
Gehazi's leprosy and has been transposed.
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gem-a-ri'-a (gemaryahu, gemaryah, "Yahweh hath accomplished"):
(1) Son of Shaphan the scribe, one of the princes, from whose
chamber Baruch read Jeremiah's prophecies to the people. He,
with others, sought to stay Jehoiakim from burning the roll
(Jer 36:10,11,12,25).
(2) Son of Hilkiah, one of Zedekiah's ambassadors to Babylon,
by whom Jeremiah sent his letter to the captives (Jer 29:3).
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1. Son of Shaphan
Jer 36:10-12,25
-2. An ambassador of Zedekiah to Nebuchadnezzar
Jer 29:3
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(perfected by Jehovah).
1. Son of Shaphan the scribe, and father of Michaiah.
He was one of the nobles of Judah, and had a chamber int he
house of the Lord, from which Baruch read Jeremiah's alarming
prophecy in the ears of all the people, B.C. 606. Jer 36:1 ...
2. Son of Hilkiah, was made the bearer of Jeremiah's
letter to the captive Jews. Jer 29:3 (B.C. 594.)
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Jehovah has made perfect. (1.) The son of Shaphan, and one
of
the Levites of the temple in the time of Jehoiakim
(Jer. 36:10;
2 Kings 22:12). Baruch read aloud to the people from
Gemariah's
chamber, and again in the hearing of Gemariah and
other scribes,
the prophecies of Jeremiah (Jer. 36:11-20), which
filled him
with terror. He joined with others in entreating the
king not to
destroy the roll of the prophecies which Baruch had
read
(21-25).
(2.) The son of Hilkiah, who accompanied Shaphan
with the
tribute-money from Zedekiah to Nebuchadnezzar, and
was the
bearer at the same time of a letter from Jeremiah to
the Jewish
captives at Babylon (Jer. 29:3, 4).
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1. Shaphan the scribe's son, Michaiah's father. From his
chamber in the Lord's house Baruch read Jeremiah's threatening
prophecy in the people's hearing (Jeremiah 36). Michaiah
reported it, anti Baruch being summoned read it again before
the princes seated in council in the scribe's chamber in the
king's house. Gemariah, as the other princes, was "afraid"
thereat, and said, "We will surely tell the king of all these
words" (not a threat, but implying that so momentous a
prophecy ought to be told the king). Gemariah had some fear of
God and moral courage, for he, with Elnathan and Delaiah,
interceded with king Jehoiakim not to burn the roll; but he
would not hear them.
2. Son of Hilkiah, the high priest who found the book
of the law in the Lord's house, and showed it to Shaphan (2
Kings 22:8); sent by king Zedekiah on an embassy to
Nebuchadnezzar; entrusted by Jeremiah with a letter to the
captives in Babylon. Inheriting from his father, like the
former Gemariah, some regard for sacred things (Jeremiah 29:1-
3).
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accomplishment or perfection of the Lord
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ge-nu'-bath (genubhath, "theft"): Son of Hadad, the fugitive
Edomite prince, born and brought up at the court of Egypt,
whither Hadad had fled when David conquered Edom (1 Ki 11:20).
His mother was a sister of Tahpenes, queen of the Pharaoh who
ruled Egypt at that time, and who belonged to the notoriously
weak and uninfluential 21st dynasty.
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the son of Hadad, an Edomite of the royal family, by an
Egyptian princess, the sister of Tahpenes, the queen of the
Pharaoh who governed Egypt in the latter part of the reign of
David. 1Ki 11:20 comp. 1Kin 11:16 (B.C. 1015.)
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theft, the son of Hadad, of the Edomitish royal family. He was
brought up in Pharaoh's household. His mother was a
sister of
Tahpenes, the king of Egypt's wife, mentioned in 1
Kings 11:20.
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Son of Hadad, an Edomite of the king's seed, by an Egyptian
princess, sister of Tahpenes, queen of the Pharaoh who ruled
Egypt in David's reign (1 Kings 11:14-20). Born and weaned by
the queen in the palace, and reckoned in the household among
Pharaoh's sons.
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ge'-ra (gera', "grain"): A family name of the tribe of
Benjamin, hence, not necessarily a separate individual in (3)
and (4) below:
(1) A son of Benjamin (Gen 46:21).
(2) According to 1 Ch 8:3,5,7, son of Bela and grandson of
Benjamin. The name is repeated (8:5) in the list of Bela's
sons.
(3) Father, or ancestor, of the judge Ehud (Jdg 3:15).
(4) Father, or ancestor, of Shimei, the Benjamite, who cursed
David when he fled from Absalom (2 Sam 16:5; 19:16,18; 1 Ki
2:8).
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Possibly the name of three men; more probably of one
-The son of Bela
Ge 46:21; Jud 3:15; 2Sa 16:5; 19:16,18; 1Ki 2:8; 1Ch
8:3,5,7
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(a grain), one of the "sons," i.e. descendants, of Benjamin.
Ge 46:21 Gera, who is named, Jud 3:15 as the ancestor of Ehud,
and in 2Sa 16:5 as the ancestor of Shimei who cursed David, is
probably also the same person (though some consider them
different persons).
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grain. (1.) The son of Bela and grandson of Benjamin (1 Chr.
8:3, 5,7).
(2.) The father of Ehud the judge (Judg. 3:15).
(3.) The father of Shimei, who so grossly abused David
(2 Sam.
16:5; 19:16, 18).
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Son, i.e. descendant, of Benjamin; enumerated in the list when
Jacob went into Egypt (Genesis 46:21); son of Bela (1
Chronicles 8:3, where probably but one Gera is genuine); in
the loins of his grandfather Benjamin then, but not actually
born until after the going to Egypt and before Jacob's death.
Numbers 26 omits Gera as not being head of a family hut being
one of the Belaites; his mention in Genesis implies that
ultimately he became head of a family. Gera, Ehud's ancestor,
and Gera, Shimei's ancestor, is the same person (Judges 3:15;
2 Samuel 16:5).
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ge'-ra (gerah, "grain" or "kernel"): A weight, the 20th part
of a shekel (Ex 30:13; Lev 27:25; Nu 3:47; 18:16; Ezek 45:12).
See WEIGHTS AND MEASURES.
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-A weight equal to thirteen and seven-tenths grains, Paris
-Also a coin equivalent to about three cents American money
and
three half-pence English money
Ex 30:13; Le 27:25; Nu 3:47
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a bean, probably of the carob tree, the smallest weight, and
also the smallest piece of money, among the Hebrews,
equal to
the twentieth part of a shekel (Ex. 30:13; Lev. 27:25;
Num.
3:47). This word came into use in the same way as our
word
"grain," from a grain of wheat.
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gur'-shom (gereshom, from garash, "to cast out"; explained,
however, in Ex 2:22 and 18:3 as from gur, "For he said, I
have been a sojourner in a foreign land"):
(1) Firstborn son of Moses and Zipporah. The only details of
his life contained in the Pentateuch are the account of his
circumcision (Ex 4:25), and his remaining under the care of
Jethro, while Moses was in Egypt leading the Exodus. His
descendants were numbered among the tribes of Levi (1 Ch
23:14). One of them apparently was the Jonathan who
officiated as priest of the idolatrous sanctuary at Dan, and
whose descendants held the office until the captivity. The
Massoretic Text inserts a suspended nun, "n," in the name of
Moses (mosheh), causing it to be lead Manasseh, for the
purpose, according to tradition, of disguising the name out
of respect for the revered Lawgiver. Another descendant
described as a "son" was Shebuel, a ruler over the
treasuries of David.
(2) A son of Levi, so called in 1 Ch 6:16,17,20,43,12,71
(Hebrew 1,2,5,28,47,56); 15:7; elsewhere GERSHON (which
see).
(3) A descendant of Phinehas, the head of a father's house,
who journeyed with Ezra from Babylon to Jerusalem in the
reign of Artaxerxes (Ezr 8:2).
Ella Davis Isaacs
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1. Son of Moses
Ex 2:22; 18:3; 1Ch 23:15,16; 26:24
-2. GERSHOM
See GERSHON
-3. A descendant of Phinehas
Ezr 8:2
-4. A Levite
Jud 18:30
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(a stranger or exile).
1. The first-born son of Moses and Zipporah. Ex 2:22;
18:3 (B.C. 1530.)
2. The form under which the name GERSHON--the eldest
son of Levi--is given in several passages of Chronicles, viz.,
1Ch 6:16,17,20,43,62,71; 15:7
3. The representative of the priestly family of
Phinehas, among those who accompanied Ezra from Babylon. Ezr
8:2 (B.C. 536.)
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expulsion. (1.) The eldest son of Levi (1 Chr. 6:16, 17,
20, 43,
62, 71; 15:7)=GERSHON (q.v.).
(2.) The elder of the two sons of Moses born to him
in Midian
(Ex. 2:22; 18:3). On his way to Egypt with his
family, in
obedience to the command of the Lord, Moses was
attacked by a
sudden and dangerous illness (4:24-26), which
Zipporah his wife
believed to have been sent because he had neglected
to
circumcise his son. She accordingly took a "sharp
stone" and
circumcised her son Gershom, saying, "Surely a
bloody husband
art thou to me", i.e., by the blood of her child she
had, as it
were, purchased her husband, had won him back again.
(3.) A descendant of Phinehas who returned with Ezra
from
Babylon (Ezra 8:2).
(4.) The son of Manasseh (Judg. 18:30), in R.V. "of
Moses."
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Gershon. 1 Chronicles 6:1; 1 Chronicles 6:16. Firstborn of
Moses and Zipporah "a sojourner in a foreign land" (geer),"
sojourner," is common to Hebrew and Egyptian; shom is not
from Hebrew sham "there," as margin, but shem, Coptic, "a
strange land"); alluding to Moses' sojourn in Midian "for,
he said, I have been a stranger in a strange land" (Exodus
2:22; Exodus 18:3). (See CIRCUMCISION and Exodus 4:25.)
Gershom was founder of a family, of which was "Jonathan, son
(descendant) of Gershom," the "young man the Levite," who
became Micah's priest to the image (Judges 17:7; Judges
18:18-30), and subsequently the Danites' priest. His
descendants held this priesthood until the taking of the ark
by the Philistines, which is called "the day of the
captivity of the land."
Gershom in the Hebrew text (kethib) is called "son
of Moses." The name is altered into Manasseh with a hanging
'n' (raised above the line to show it might either be
inserted or omitted) in the Masoretic keri, or margin Hebrew
"He did the deeds of idolatrous Manasseh," says the Talmud
(Baba bathra, 109 b.), "therefore Scripture assigns him to
the family of Manasseh." Rabbabar bar Channa says "it would
have been ignominious to Moses to have had an ungodly son;
he was the son of Manasseh in impiety, of Moses in descent."
But other of Moses' descendants through Gershom reflected
the piety of "the man of God." Shebuel Gershom's descendant
was "ruler of the treasures" dedicated in the sanctuary
under David (1 Chronicles 23:15-17; 1 Chronicles 26:24-28).
One accompanied Ezra from Babylon (Ezra 8:2).
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gur'-shon, gur'-shon-its (gereshon, written also gereshom):
Firstborn of the 3 sons of Levi (Ex 6:16; Nu 3:17; 1 Ch
6:1,16 m; 23:6). He had two sons, Libni, also known as Ladan
(1 Ch 23:7; 26:21), and Shimei (Ex 6:17; Nu 3:18; 1 Ch
6:17,20), and consequently two groups of descendants,
enumerated in the census taken in the Wilderness of Sinai
(Nu 3:21 ff) and that in the Plains of Moab (Nu 26:57). In
the distribution of functions among the Levites, the
Gershonites were charged with the carrying of the curtains,
coverings, screens, hangings, cords and instruments of the
tabernacle and the tent of meeting on the journeys in the
wilderness, under the supervision of Ithamar the son of
Aaron. Their function was thus more exalted than that of the
Merarites, who carried the boards, and less so than that of
the Kohathites, who carried the most holy utensils and
symbols. The Gershonites were given two wagons with four
oxen--half as many as the Merarites, according to their
service (Nu 7:7). Thirteen cities were assigned to the
Gershonites in Northern Israel by Eleazar and Joshua (Josh
21:6,27-33 parallel 1 Ch 6:62,71-76).
Among the Gershonites who achieved distinction in later
Biblical times was the family of Asaph, the singers from the
time of David to the days of the Second Temple (1 Ch 6:31-
47; 25:1-7; 15:7,17,19; 16:5,7; 2 Ch 25:15; Ezr 2:41; 3:10;
Neh 11:17,22; 12:35; 1 Ch 9:15). Other Gershonites named are
the heads of the fathers' houses in the days of David in
connection with the dividing of the Levites into courses (1
Ch 23:7-11); the superintendents of the treasuries of the
house of the Lord of the same time (1 Ch 26:21,22; 29:8);
and, finally, Gershonites are mentioned among those who
cleansed the house of the Lord in the days of Hezekiah (2 Ch
29:12,13).
Ella Davis Isaacs
Read More
-Also called GERSHOM
-Son of Levi
Ge 46:11; Ex 6:16,17; Nu 3:17-26; 4:22-28,38; 7:7;
10:17;
26:57; Jos 21:6; 1Ch 6:1,16,17,20,43,62,71; 15:7; 23:6
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(hiding-place) The Bene-Gahar were among the families of
Nethinim who returned from the captivity with Zerubbabel. Ezr
2:47; Ne 7:49 (B.C. before 536.)
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lurking-place, one of the chief of the Nethinim, whose
descendants returned to Jerusalem under Zerubbabel
(Ezra 2:47).
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ga'-yus (Gaios; Westcott and Hort, The New Testament in
Greek, Gaios):
(1) The Gaius to whom 3 Jn is addressed. He is spoken of as
"the beloved" (3 Jn 1:1,2,5,11), "walking in the truth" (3
Jn 1:3,4), and doing "a faithful work" "toward them that are
brethren and strangers withal" (3 Jn 1:5,6). He has been
identified by some with the Gaius mentioned in the
Apostolical Constitutions (VII, 46), as having been
appointed bishop of Pergamum by John.
(2) Gaius of Macedonia, a "companion in travel" of Paul
(Acts 19:29). He was one of those who were seized by
Demetrius and the other silversmiths in the riot at Ephesus,
during Paul's third missionary journey.
(3) Gaius of Derbe, who was among those who accompanied Paul
from Greece "as far as Asia," during his third missionary
journey (Acts 20:4). In the corresponding list given in the
"Contendings of Paul" (compare Budge, Contendings of the
Twelve Apostles, II, 592), the name of this Gaius is given
as "Gallius."
(4) Gaius, the host of Paul when he wrote the Epistle to the
Roman, and who joined in sending his salutations (Rom
16:23). As Paul wrote this epistle from Corinth, it is
probable that this Gaius is identical with (5).
(5) Gaius, whom Paul baptized at Corinth (1 Cor 1:14).
C. M. Kerr
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1. A Macedonian, and a companion of Paul
Seized at Ephesus
Ac 19:29
-2. A man of Derbe; accompanied Paul from Macedonia
Ac 20:4
-3. A Corinthian, whom Paul baptized
Ro 16:23; 1Co 1:14
-4. Man to whom John's third epistle was addressed
3Jo 1:14
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or Cai'us (lord)--
1. A Macedonian who accompanied Paul in his travels,
and whose life was in danger from the mob at Ephesus. Ac 19:29
(A.D. 54.)
2. Of Derbe. He went with Paul from Corinth in his
last journey to Jerusalem. Ac 20:4 (A.D. 54.)
3. Of Corinth, whom Paul baptized and who was his host
in his second journey in that city. 1Co 1:14; Ro 16:23 (These
are supposed by some to be only one person.)
4. John's third epistle is addressed to Christian of
this name. We may possibly identify him with No. 2.
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(1.) A Macedonian, Paul's fellow-traveller, and his host at
Corinth when he wrote his Epistle to the Romans
(16:23). He with
his household were baptized by Paul (1 Cor. 1:14).
During a
heathen outbreak against Paul at Ephesus the mob
seized Gaius
and Aristarchus because they could not find Paul, and
rushed
with them into the theatre. Some have identified this
Gaius with
No. (2).
(2.) A man of Derbe who accompanied Paul into Asia on
his last
journey to Jerusalem
(3.) A Christain of Asia Minor to whom John addressed
his
third epistle (3 John 1:1).
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(gay' iuhss) Greek form of Latin name Caius meaning, "I am
glad, rejoice." 1. A Macedonian Christian who was one of
Paul's traveling companions (Acts 19:29). Along with
Aristarchus, he was seized during the riot in Ephesus incited
by Demetrius the silversmith. 2. A Christian from Derbe who
accompanied Paul the apostle into Asia (Acts 20:4). 3. Paul
the apostle's host in Corinth (Romans 16:23). According to 1
Corinthians 1:14, he was one of the individuals in Corinth
whom Paul personally had baptized. 4. The Christian John loved
and to whom he addressed 3 John (3 John 1:1).
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gal'-i-o (Gallion): The Roman deputy or proconsul of Achaia,
before whom Paul was haled by his Jewish accusers on the
apostle's first visit to Corinth, during his second
missionary journey (Acts 18:12-17). The trial was not of
long duration. Although Gallio extended his protection to
the Jewish religion as one of the religions recognized by
the state, he contemptuously rejected the claim of the Jews
that their law was binding upon all. In the eyes of the
proconsul, the only law universally applicable was that of
the Roman code and social morality: under neither was the
prisoner chargeable; therefore, without even waiting to hear
Paul's speech in his own defense, he summarily ordered his
lictors to clear the court. Even the subsequent treatment
meted out to Sosthenes, the chief ruler of the synagogue,
was to him a matter of indifference. The beating of
Sosthenes is ascribed by different readings to "Jews" and to
"Greeks," but the incident is referred to by the writer of
Acts to show that the sympathies of the populace lay with
Paul, and that Gallio made no attempt to suppress them.
Gallio has often been instanced as typical of one who is
careless or indifferent to religion, yet in the account
given of him in Acts, he merely displayed an attitude
characteristic of the manner in which Roman governors
regarded the religious disputes of the time (compare also
LYSIAS; FELIX; FESTUS). Trained by his administrative duties
to practical thinking and precision of language, he refused
to adjudicate the squabbles of what he regarded as an
obscure religious sect, whose law was to him a subtle
quibbling with "words and names."
According to extra-canonical references, the original name
of Gallio was Marcus Annaeus Novatus, but this was changed
on his being adopted by the rhetorician, Lucius Junius
Gallio. He was born at Cordova, but came to Rome in the
reign of Tiberius. He was the brother of the philosopher
Seneca, by whom, as also by Statius, reference is made to
the affable nature of his character. As Achaia was
reconstituted a proconsular province by Claudius in 44 AD,
the accession of Gallio to office must have been subsequent
to that date, and has been variously placed at 51-53 AD
(compare also Knowling in The Expositor's Greek Testament,
II, 389-92).
C. M. Kerr
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(Proconsul (governor) of Achaia)
-Dismisses complaint of Jews against Paul
Ac 18:12-17
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(one who lives on milk), Junius Annaeus Gallio, the Roman
proconsul of Achaia when St. Paul was at Corinth, A.D. 53,
under the emperor Claudius. Ac 18:12 He was brother to Lucius
Annaeus Seneca, the philosopher. Jerome in the Chronicle of
Eusebius says that he committed suicide in 65 A.D. Winer
thinks he was put to death by Nero.
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the elder brother of Seneca the philosopher, who was tutor
and
for some time minister of the emperor Nero. He was
"deputy",
i.e., proconsul, as in Revised Version, of Achaia,
under the
emperor Claudius, when Paul visited Corinth (Acts
18:12). The
word used here by Luke in describing the rank of
Gallio shows
his accuracy. Achaia was a senatorial province under
Claudius,
and the governor of such a province was called a
"proconsul." He
is spoken of by his contemporaries as "sweet
Gallio," and is
described as a most popular and affectionate man.
When the Jews
brought Paul before his tribunal on the charge of
persuading
"men to worship God contrary to the law" (18:13), he
refused to
listen to them, and "drave them from the judgment
seat" (18:16).
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Junius Annaeus Gallio, Roman proconsul (Greek, KJV, "deputy
") of Achaia when Paul was at Corinth A.D. 53, under the
emperor Claudius. Brother of L. Annaeus Seneca, the
philosopher. Adopted into the family, and so took the name,
of the rhetorician L. Junins Gallis. His birth name was
Marcus Annaeus Novatus (Pliny H. N., 31:33; Tacitus Ann.,
15:73, 16:17). He left Achaia "when he began in a fever,
often exclaiming that it was not his body, but the place,
that had the disease" (Seneca, Ep. 104). "No mortal was ever
so sweet to one as Gallio was to all," says his brother,
adding: "there is none who does not love Gallio a little,
even if he cannot love him more"; "there is such an amount
of innate good in him without any savor of art or
dissimulation"; "a person proof against plottings." How
exactly and undesignedly this independent testimony
coincides with Acts 18:12-17!
The Jews plotted to destroy Paul by bringing him
before Gallio's judgment seat. But he was not to be
entrapped into persecuting Christians by the Jews' spiteful
maneuver: "if it were a matter of wrong or wicked lewdness,
O ye Jews," said he without waiting even to hear Paul's
defense, just as the apostle was about to open his mouth,
"reason would that I should bear with you; but since it is
(Greek) a question of word and names (namely, whether Jesus
is the Christ) and your law, look ye to it; for I will be no
judge of such matters. And he drove them from the judgment
seat." So the Greeks, sympathizing with the deputy's disgust
at the Jews' intolerance, beat Sosthenes the chief ruler of
the Jews' synagogue "before the judgment seat." And Gallio
winked at it, as the Jewish persecutor was only getting
himself what he had intended for Paul. Thus God fulfilled
His promise (Acts 18:10), "Be not afraid, but speak, for I
am with thee, and no man shall set on thee to hurt thee, for
I have much people in this city."
"Gallio cared for none of these things" does not
mean he was careless about the thirsts of God (that probably
he was from his easy Epicurean-like temper), but with
characteristic indifference to an outbreak provoked by the
spite of the Jews he took no notice of the assault.
Sosthenes himself seems, by Paul's sympathy in trouble, to
have been won to Christ, like Crispus (1 Corinthians 1:1).
Seneca's execution by Nero made Gallio trembling suppliant
for his own life (Tacitus Ann., 15:73). Jerome says he
committed suicide A.D. 65. Seneca dedicated to him his
treatises On Anger and On a Happy Life. The accuracy of
Scripture appears in the title "proconsul" (deputy), for
Achaia was made a senatorial province by Claudius seven or
eight years before Paul's visit, having been previously an
imperial province governed by a legate; and the senatorial
provinces alone had "proconsuls."
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ga-ma'-li-el (gamli'el, "reward or recompense of God";
Gamaliel):
(1) The son of Pedahzur, and "prince of the children of
Manasseh," chosen to aid in taking the census in the
Wilderness (Nu 1:10; 2:20; 7:54,59; 10:23).
(2) A Pharisee who at the meeting of the "council" succeeded
in persuading its members to adopt a more reasonable course
when they were incensed at the doctrine of Peter and the
rest of the apostles and sought to slay them (Acts 5:33-40).
That he was well qualified for this task is attested by the
fact that he was himself a member of the Sanhedrin, a
teacher of the law, and held in high honor among all the
people. In his speech he pointed out to his fellow-
councilors the dire consequences that might ensue upon any
precipitous action on their part. While quoting instances,
familiar to his hearers, of past insurrections or seditions
that had failed, he reminded them at the same time that if
this last under Peter "is of God, ye will not be able to
overthrow them; lest haply ye be found even to be fighting
against God." As a result of his arguments, the apostles,
after being beaten and admonished to speak no longer in the
name of Jesus, were released. In the speech which he was
permitted by Lysias to deliver from the stairs of the palace
after the riot in Jerusalem, Paul referred to Gamaliel as
the teacher of his youth, who instructed him rigidly in the
Mosaic law (Acts 22:3).
The toleration and liberality displayed by Gamaliel upon the
occasion of his speech before the Sanhedrin were all the
more remarkable because of their rarity among the Pharisees
of the period. Although the strict observance by the
Christians of temple worship, and their belief in
immortality, a point in dispute between Pharisees and
Sadducees, may have had influence over him (Knowling), no
credence is to be attached to the view that he definitely
favored the apostles or to the tradition that he afterward
became a Christian. The high place accorded him in Jewish
tradition, and the fact that the title of Rabban, higher
even than Rabbi or Master, was first bestowed upon him,
testify that he remained a Pharisee to the end. His speech
is rather indicative of one who knew the deeper truth in the
Old Testament of the universal fatherhood of God, and who
recognized that the presence of His power was the. deciding
factor in all human enterprise. His social enactments were
permeated by the same broad-minded spirit. Thus his
legislation on behalf of the poor was formulated so as to
include Gentiles as well as Jews. The authenticity of his
speech has been questioned by Wendt and others, chiefly on
account of the alleged anachronism in regard to Theudas (see
THEUDAS); but the internal evidence is against this view
(compare Knowling in The Expositor Greek Test., II, 161). It
has also been objected by Baur and the Tubingen school that
the liberal, peace-loving Gamaliel could not have been the
teacher of the fanatical Saul. To this, reply has been made,
firstly, that the charges against Stephen of destroying the
temple and subverting the laws of Moses were not brought
against Peter and the other apostles, and, secondly, that
the doctrines of any teacher, however moderate he himself
may be, are liable to be carried to extremes by an over-
zealous pupil.
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1. A celebrated teacher
Speech of, before the Sanhedrin
Ac 5:33-40
Paul's teacher
Ac 22:3
-2. A captain of the tribe of Manasseh
Nu 1:10; 2:20; 10:23
Offering of, at dedication of tabernacle
Nu 7:54-59
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(recompense of God).
1. Son of Pedahzur; prince or captain of the tribe of
Manasseh at the census at Sinai, Nu 1:10; 20:20; 7:54,59 and
at starting on the march through the wilderness. ch. Nu 10:23
(B.C. 1490.)
2. A pharisee and celebrated doctor of the law, who
gave prudent worldly advice in the Sanhedrin respecting the
treatment of the followers of Jesus of Nazareth. Ac 5:34 ff.
(A.D. 29.) We learn from Ac 22:3 that he was the preceptor of
St. Paul. He is generally identified with the very celebrated
Jewish doctor Gamaliel, grandson of Hillel, and who is
referred to as authority in the Jewish Mishna.
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reward of God. (1.) A chief of the tribe of Manasseh at the
census at Sinai (Num. 1:10; 2:20; 7:54, 59).
(2.) The son of rabbi Simeon, and grandson of the
famous rabbi
Hillel. He was a Pharisse, and therefore the
opponent of the
party of the Sadducees. He was noted for his
learning, and was
president of the Sanhedrim during the regins of
Tiberius,
Caligula, and Claudius, and died, it is said, about
eighteen
years before the destruction of Jerusalem.
When the apostles were brought before the council,
charged
with preaching the resurrection of Jesus, as a
zealous Pharisee
Gamaliel councelled moderation and calmness. By a
reference to
well-known events, he advised them to "refrain from
these men."
If their work or counsel was of man, it would come
to nothing;
but if it was of God, they could not destroy it, and
therefore
ought to be on their guard lest they should be
"found fighting
against God" (Acts 5:34-40). Paul was one of his
disciples
(22:3).
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1. Numbers 1:10; Numbers 2:20; Numbers 7:54-59; Numbers
10:23.
2. A Pharisee and eminent doctor of the law, who
advised the council wisely to let the apostles alone (Acts
5:34, etc.), "for if this counsel or work be of men it will
come to nought; but if it be of God ye cannot overthrow it,
lest haply ye be found even to fight against God." He was
Paul's teacher, "at whose feet he was brought up and taught
according to the perfect manner of the law of the fathers"
(Acts 22:3). The Jews celebrated him as "the glory of the
law," the first designated Rabban "our master."
Son of rabbi Simeon, and grandson of Hillel;
president of the Sanhedrin under Tiberius, Caligula, and
Claudius; he died 18 years before the fall of Jerusalem. His
counsel as to the apostles was not from any leaning to
Christianity, but from opposition to Sadduceeism in a case
where the resurrection was the point at issue, and from
seeing the folly of unreasoning bigotry (Acts 23:6-9). Saul
his pupil was a leading persecutor when Stephen opposed
Pharisaism; and probably Gamaliel would not altogether
disapprove of his zeal in such a cause, though his own
tendency was to leave the claims of Christianity to be
tested by time.
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ga'-mul (gamul, "weaned"): The head of the 22nd of the 24
courses of priests inaugurated by David (1 Ch 24:17).
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A priest in the time of David
1Ch 24:17
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(weaned), a priest, the leader of the twenty-second course in
the service at the sanctuary. 1Ch 24:17 (B.C. 535.)
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weaned the leader of one of the priestly courses (1 Chr.
24:17).
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ga'-reb (garebh): One of David's "mighty men of the armies" (2
Sam 23:38; 1 Ch 11:40), an "Ithrite," i.e. a member of one of
the families of Kiriath-jearim (1 Ch 2:53). Some, however,
read ha-yattiri for ha-yithri, thus making him a native of
Jattir.
See IRA.
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-1. One of David's mighty men
2Sa 23:38; 1Ch 11:40
-2. A hill
Jer 31:39
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(scabby), one of the heroes of David's army. 2Sa 23:38
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scabby; itch. (1.) One of David's warriors (2 Sam. 23:38), an
Ithrite.
(2.) A hill near Jerusalem (Jer. 31:39), probably the
hill of
lepers, and consequently a place outside the boundary
of the
city.
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1. 2 Samuel 23:38; 1 Chronicles 2:58.
2. The hill near Jerusalem (Jeremiah 31:39). From
Hebrew gaarab "to scrape," Syriac, leprosy, the locality
outside the city to which lepers were removed, on the N.W.
side of the city, W. of the valley of Gihon. Even the
localities whose name implies they are now outside shall at
last be taken within the new Jerusalem (Matthew 8:14; Luke
17:11-19).
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ga'-tam (ga`tam): An Edomite chief, grandson of Esau (Gen
36:11,16; 1 Ch 1:36).
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-Grandson of Esau
Ge 36:11,16; 1Ch 1:36
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(a burnt valley), the fourth son of Eliphaz the son of Esau,
Ge 36:11; 1Ch 1:36 and one of the "dukes" of Eliphaz. Ge 36:16
(B.C. after 1760.)
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Genesis 36:11; Genesis 36:16; 1 Chronicles 1:36.
16;
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ge'-ber (gebher, "man," "strong one"):
(1) According to 1 Ki 4:13 the King James Version the father
of one of the 12 officers who provided food for Solomon and
his household (but here the Revised Version (British and
American) "Ben-geber"). His district lay to the Northeast of
Jordan.
(2) Another, and the last in the list of Solomon's
commissariat officers (1 Ki 4:19). His district was also East
of the Jordan, but probably to the South of that named in
connection with the official of 4:13 (the Revised Version
(British and American) "Ben-geber"). According to the
rendering of English Versions of the Bible, he is said to have
been "the only officer that was in the land." Unless the text,
which presents some difficulties, is corrupt, as some suppose,
it probably means that this large region was assigned to one
official because less able than the others to furnish the
required supplies.
Benjamin Reno Downer
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-Name of two men, officers of Solomon
1Ki 4:13,19
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(manly).
1. The son of Geber resided in the fortress of Ramoth-
gilead, and had charge of Havoth-jair and the district of
Argob. 1Ki 4:13 (B.C. 1013).
2. Geber the son of Uri had a district south of the
former --the "land of Gilead." 1Ki 4:19
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a valiant man, (1 Kings 4:19), one of Solomon's purveyors,
having jurisdiction over a part of Gilead, comprising
all the
kingdom of Sihon and part of the kingdom of Og (Deut.
2; 31).
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1. 1 Kings 4:13.
2. 1 Kings 4:19. Having as his commissariat district
the part of Gilead forming Sihon's and Og's kingdom, now
Belka, the great pasture E. of Jordan. Translated not "he was
the only officer in the land," for there were two others (1
Kings 4:13-14), but "and one (superior) officer (netsitb
'achad) who was in the land," namely, to superintend the three
subordinate officers (compare Hebrew 2 Chronicles 8:10).
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(fee' lihx) The procurator of Judea at the time Paul the
apostle visited Jerusalem for the last time and was arrested
there (Acts 23:24). Antonius Felix became procurator of Judea
in A.D. 52, succeeding Cumanus. He remained in office until
A.D. 60, when the emperor Nero recalled him. He is depicted in
Acts as a man who listened with interest to Paul's defense but
failed to make any decision with regard to the case or with
regard to the personal implications of Paul's message. Rather
he hoped Paul would pay him a bribe (Acts 24:26). Contemporary
historians Tacitus and Josephus paint Felix as a brutal,
incompetent politician who was finally replaced. Compare Acts
24:27. See Paul; Roman Empire
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fes'-tus, por'-shi-us Porkios Phestos): The Roman governor
or procurator who succeeded Felix in the province of Judea
(Acts 24:27), and was thus brought into prominence in the
dispute between Paul and the Sanhedrin which continued after
the retirement of Felix (Acts 25; 26). Upon the arrival of
Festus in Jerusalem, the official capital of his province,
the Jews besought of him to send Paul from Caesarea to
Jerusalem to appear before them, intending to kill him on
the way (Acts 25:3). Festus at first refused their request,
and upon his return to Caesarea proceeded himself to examine
Paul (Acts 25:6). But on finding that the evidence was
conflicting, and reflecting that, as the accused was
apparently charged on religious rather than on political
grounds, the Sanhedrin was a more suitable court for his
case than a Roman tribunal, he asked Paul if he were
agreeable to make the journey to Jerusalem (Acts 25:7-9).
But Paul, who knew well the nefarious use that the Jews
would make of the pleasure which Festus was willing to grant
them, made his appeal unto Caesar (Acts 25:10,11). To this
request of a Roman citizen accused on a capital charge
(compare Acts 25:16), Festus had perforce to give his
consent (Acts 25:12). But the manner of his consent
indicated his pique at the apparent distrust shown by Paul.
By the words "unto Caesar shalt thou go," Festus implied
that the case must now be proceeded with to the end:
otherwise, had it been left in his own hands, it might have
been quashed at an earlier stage (compare also Acts 26:32).
Meantime King Agrippa and Bernice had arrived in Caesarea,
and to these Festus gave a brief explanation of the
circumstances (Acts 25:13-21). The previous audiences of
Festus with Paul and his accusers had, however, served only
to confuse him as to the exact nature of the charge. Paul
was therefore summoned before the regal court, in order both
that Agrippa might hear him, and that the governor might
obtain more definite information for insertion in the report
he was required to send along with the prisoner to Rome
(Acts 25:22-27). The audience which followed was brought to
an abrupt conclusion by the interruption of Paul's speech
(Acts 26:1-23) by Festus: "Paul, thou art mad; thy much
learning is turning thee mad" (Acts 26:24). Yet the meeting
was sufficient to convince both Agrippa and Festus that
"this man doeth nothing worthy of death or of bonds" (Acts
26:31). While Festus displayed a certain contempt for what
he regarded as the empty delusions of a harmless maniac, his
conduct throughout the whole proceeding was marked by a
strict impartiality; and his straightforward dealing with
Paul formed a marked contrast to the dilatoriness of Felix.
The praise bestowed upon the latter by Tertullus (Acts 24:2)
might with better reason have been bestowed on Festus, in
that he freed the country from many robbers (Sicarii:
Josephus, Ant, XX, viii-x; BJ, II, xiv, 1); but his
procuratorship was too short to undo the harm wrought by his
predecessor. The exact date of his accession to office is
uncertain, and has been variously placed at 55-61 AD
(compare Knowling in Expositor's Greek Testament, II, 488-
89; see also FELIX).
C.M. Kerr
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Also called PORCIUS FESTUS, the Roman governor of Judaea, and
successor to Governor Felix
Ac 24:27
-Tries Paul
Ac 25:26
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(Festus means festival), successor of Felix as procurator of
Judea, Ac 24:27 sent by Nero probably in the autumn of A.D.
60. A few weeks after Festus reached his province he heard the
cause of St. Paul, who had been left a prisoner by Felix, in
the presence of Herod Agrippa II and Bernice his sister, Ac
25:11,12 Judea was in the same disturbed state during the
procuratorship of Festus which had prevailed through that of
his predecessor. He died probably in the summer of A.D. 60,
having ruled the province less than two years.
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the successor of Felix (A.D. 60) as procurator of Judea (Acts
24:27). A few weeks after he had entered on his office
the case
of Paul, then a prisoner at Caesarea, was reported to
him. The
"next day," after he had gone down to Caesarea, he
heard Paul
defend himself in the presence of Herod Agrippa II.
and his
sister Bernice, and not finding in him anything worthy
of death
or of bonds, would have set him free had he not
appealed unto
Caesar (Acts 25:11, 12). In consequence of this appeal
Paul was
sent to Rome. Festus, after being in office less than
two years,
died in Judea. (See AGRIPPA -T0000126.)
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Sent by Nero to succeed Felix as procurator of Judaea,
probably in the autumn A.D. 60. To ingratiate himself with
the Jews he asked Paul would he go up to Jerusalem for
judgment there P But Paul, knowing there was little hope of
an impartial trial there, as a Roman citizen appealed to
Caesar (Acts 25-26). A few weeks afterward he gave Paul's
case a hearing before Herod Agrippa II and Bernice his
sister. Paul, spoke with such holy zeal that Festus
exclaimed with a loud voice "Paul, thou art beside thyself,
much learning doth make thee mad" (compare the same charge
against Paul's Master, John 10:20; also 2 Corinthians 5:13-
14); Paul replied, "I am not mad, most noble Festus, but
speak forth the words of truth and soberness." Then he
appealed to Agrippa, "Believest thou the prophets? I know
that thou believest." Agrippa replied, "Almost (or as
Wordsworth, 'on a short notice,' literally, 'in a short'
time; but measure may be understood, which gives the KJV
sense) thou persuadest me to be a Christian."
Paul answered, "I would to God that not only thou,
but also all that hear me this day (including Festus) were
both almost (in a small measure) and altogether (in a great
measure) such as I am, except these bonds" (mark his refined
courtesy in the exception). Had Agrippa yielded himself
"altogether" to the convictions of conscience then, what an
eternal blessing would have ensued to himself, what a reflex
blessing probably to Festus! Compare in Caesar's palace at
Rome, Philemon 1:12-14.
Both certainly were touched; and Festus, forgetting
that it was his own proposal to try Paul at Jerusalem, the
place where already Paul's life had been conspired against
(Acts 23), and virtually to deliver him up to the Jews (Acts
25:11), that drove Paul in self defense to appeal to Rome,
said, "This man doeth nothing worthy of death and bonds"
(why then had he not released him?); and Agrippa, in
compliment to Festus, laid the blame of his detention on
Paul himself instead of on Festus, "This man might have been
set at liberty if he had not appealed to Caesar."
A picture of the world's insincerity. Festus put
down forcibly the Sicarii (assassin zealots), robbers, and
magicians. Festus sided with Agrippa against the Jews as to
the high wall they built to prevent Agrippa seeing from his
dining room in the palace into the temple court, for it
hindered the Roman guard also from seeing the temple from
the castle of Antonia during the great feasts. The Roman
emperor under the influence of Poppaea, a proselyte, decided
on appeal in favor of the Jews. Festus after a
procuratorship of less than two years died in the summer of
A.D. 62.
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for-tu-na'-tus (Phortounatos): A Roman proper name turned into
Gr; same as Latin adjective fortunatus, meaning "blest," or
"fortunate." Found only once in the Bible (1 Cor 16:17).
Fortunatus, with Stephanas and Achaicus, was an amabassador of
the Corinthian church, whose presence at Ephesus refreshed the
spirit of the apostle Paul.
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(fortunate) 1Co 16:17 one of the three Corinthians the others
being Stephanas and Achaicus, who were at Ephesus when St.
Paul wrote his first epistle. There is a Fortunatus mentioned
in the end of Clement's first epistle to the Corinthians, who
was possibly the same person.
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fortunate, a disciple of Corinth who visited Paul at Ephesus,
and returned with Stephanas and Achaicus, the bearers
of the
apostle's first letter to the Corinthians (1 Cor.
16:17).
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(fohr tyoo' na tihss) Latin personal name meaning, "happy."
Christian whose presence with Paul as he wrote 1 Corinthians
pleased and renewed Paul (1 Corinthians 16:7). Fortunatus was
apparently a member of the church at Corinth and brought Paul
news from the church.
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ga'-al (ga`al, "rejection," or "loathing"; according to
Wellhausen, "beetle," HPN, 110): A man of whose antecedents
nothing is known, except that his father's name was Ebed. He
undertook to foment and lead a rebellion on the part of the
inhabitants of Shechem against Abimelech, son of Gideon, and
his rebellion failed (Jdg 9:26-45).
See also ABIMELECH.
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Conspires against and is defeated by Abimelech
Jud 9:26-41
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(contempt), son of Ebed, aided the Shechemites in their
rebellion against Abimelech. Jud 9:1 ... (B.C. 1206.)
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loathing, the son of Ebed, in whom the Shechemites "placed
their
confidence" when they became discontented with
Abimelech. He
headed the revolution, and led out the men of Shechem
against
Abimelech; but was defeated, and fled to his own home
(Judg.
9:26-46). We hear no more of him after this battle.
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(gay' uhl) Personal name meaning, "abhorrence," "neglect,"
or perhaps "dung-beetle." Man who usurped Abimelech's
leadership in Shechem but met sudden defeat from Abimelech
and left the city (Judges 9:26-41). The early translations
spell his name and that of his father in several different
ways, showing perhaps that Israelites intentionally
distorted his name to shame his reputation.would help them
against him. Already they had "set liers in wait for
Abimelech in the tops of the mountains" (Ebal and Gerizim,
between which Shechem was situated), who robbed all passers
by. By organized robbery they brought Abimelech's government
into discredit, and probably sought to waylay and kill
himself. Gaal developed their brigandage into open revolt.
At the vintage ingathering feast they made praise offerings"
(hillulim), KJV made merry, margin songs; compare Isaiah
15:9-10) of their fruits, which newly planted vineyards bore
in the fourth year, eating and drinking in the house of
their god Baal-berith ("Baal in covenant"), answering to
Jehovah's feast (Leviticus 19:2;Leviticus 19:3-35). At the
feast Gaal said, "Who is Abimelech and who is Shechem that
we should serve him? is not he son of Jerubbaal?" i.e., he
is son of the man who pulled down Baal's altar at Shechem
and restored Jehovah's worship, for which the Shechemites
themselves had tried to slay him (Judges 6:27-32). Who is
"Zebul his officer"? explains the previous "who is Shechem?"
The might of Shechem does not consist in the might of Zebul
its prefect, Abimelech's officer. To the one officer of
Abimeleeh Gaal opposes, "serve the men of Hamor the father
of Shechem " the patricians of the ancient line whom the
Shechemites should serve; Humor was the Hivite prince who
founded Shechem (Genesis 33:19; Genesis 34:2; Joshua 24:32).
The rebellion sought to combine the aboriginal Shechemites
with the idolatrous Israelites against the anti-Baalite
family of Gideon. Heated with wine Gaal vaunted that he, if
made leader of the Shechemites, would soon overcome and
"remove Abimelech."
Zebul, jealous of Gaal, privately (literally, with deceit,
i.e. feigning assent to Gaal while planning his overthrow)
sent information to Abimelech, who (margin, Judges 9:37)
came "by way of the wizards' terebinths," and "chased Gaal"
in battle; and "Zebul thrust out him and his brethren that
they should not dwell in Shechem." In Judges 9:39 it is
translated: "Gaal went out in the sight of the lords of
Shechem," not at their head, but leading his own men; not
until the "morrow" did the Shechemites go out. (For the
issue, see ABIMELECH.) We know no more of Gaal. Foolhardy
boasting, which he failed to make good in action, was his
fault.
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(gadh, "fortune"; Gad):
1. The Name:
The seventh son of Jacob, whose mother was Zilpah (Gen
30:11), and whose birth was welcomed by Leah with the cry,
"Fortunate!" Some have sought to connect the name with that
of the heathen deity Gad, of which traces are found in Baal-
gad, Migdal-gad, etc. In the blessing of Jacob (Gen 49:19)
there is a play upon the name, as if it meant "troop," or
"marauding band." "Gad, a troop shall press upon him; but he
shall press upon their heel" (Hebrew gadh, gedhudh,
yeghudhennu, wehu yaghudh `aqebh). Here there is doubtless a
reference to the high spirit and valor that characterized
the descendants of Gad. The enemy who attacked them exposed
himself to grave peril. In the blessing of Moses again (Dt
33:20 ff) it is said that Gad "dwelleth as lioness, and
teareth the arm, yea, the crown of the head." Leonine
qualities are ascribed to the Gadites, mighty men of valor,
who joined David (1 Ch 12:8,14). Their "faces were like the
faces of lions, and they were as swift as the roes upon the
mountain." Among their captains "he that was least was equal
to a hundred, and the greatest to a thousand."...
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1. Jacob's seventh son
Ge 30:11; 35:26; Ex 1:4
Children of
Ge 46:16; Nu 26:15-18; 1Ch 5:11
Prophecy concerning
Ge 49:19
-2. A tribe of Israel
Blessed by Moses
De 33:20
Enumeration of, at Sinai
Nu 1:14,24,25
In the plains of Moab
Nu 26:15-18
In the reign of Jotham
1Ch 5:11-17
Place of, in camp and march
Nu 2:10,14,16
Wealth of, in cattle, and spoils
Jos 22:8; Nu 32:1
Petition for their portion of land east of the Jordan
River
Nu 32:1-5; De 3:12,16,17; 29:8
Boundaries of territory
Jos 13:24-28; 1Ch 5:11
Aid in the conquest of the region west of the Jordan
River
Nu 32:16-32; Jos 4:12,13; 22:1-8
Erect a monument to signify the unity of the tribes east
of
the Jordan River with the tribes west of the river
Jos 22:10-14
Disaffected toward Saul as king, and joined the faction
under David in the wilderness of Hebron
1Ch 12:8-15,37,38
Join the Reubenites in the war against the Hagarites
1Ch 5:10
Struck by the king of Syria
2Ki 10:32,33
Carried into captivity to Assyria
1Ch 5:26
Land of, occupied by the Ammonites, after the tribe is
carried into captivity
Jer 49:1
Reallotment of the territory to, by Ezekiel
Eze 48:27,29
-3. A prophet to David
2Sa 24:11
Bids David leave Adullam
1Sa 22:5
Bears the divine message to David, offering choice
between
three evils, for his presumption in numbering Israel
2Sa 24:11-14; 1Ch 21:9-13
Bids David build an altar on the threshing floor of
Ornan
2Sa 24:18,19; 1Ch 21:18,19
Assists David in arranging the temple service
2Ch 29:25
Writings of
1Ch 29:29
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(a troop).
1. Jacob's seventh son, the first-born of Zilpah,
Leah's maid, and whole-brother to Asher. Ge 30;11-13; 46:16,18
(B.C. 1753-1740.)
2. "The seer," or "the king's seer," i.e. David's 1Ch
29:29; 2Ch 29:25 was a "prophet" who appears to have joined
David when in the old. 1Sa 22:5 (B.C. 1061.) He reappears in
connection with the punishment inflicted for the numbering of
the people. 2Sa 24:11-19; 1Ch 21:9-19 He wrote a book of the
Acts of David, 1Ch 29:29 and also assisted in the arrangements
for the musical service of the "house of God." 2Ch 29:25
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fortune; luck. (1.) Jacob's seventh son, by Zilpah, Leah's
handmaid, and the brother of Asher (Gen. 30:11-13;
46:16, 18).
In the Authorized Version of 30:11 the words, "A
troop cometh:
and she called," etc., should rather be rendered,
"In fortune
[R.V., 'Fortunate']: and she called," etc., or
"Fortune cometh,"
etc.
The tribe of Gad during the march through the
wilderness had
their place with Simeon and Reuben on the south side
of the
tabernacle (Num. 2:14). The tribes of Reuben and Gad
continued
all through their history to follow the pastoral
pursuits of the
patriarchs (Num. 32:1-5).
The portion allotted to the tribe of Gad was on the
east of
Jordan, and comprehended the half of Gilead, a
region of great
beauty and fertility (Deut. 3:12), bounded on the
east by the
Arabian desert, on the west by the Jordan (Josh.
13:27), and on
the north by the river Jabbok. It thus included the
whole of the
Jordan valley as far north as to the Sea of Galilee,
where it
narrowed almost to a point.
This tribe was fierce and warlike; they were "strong
men of
might, men of war for the battle, that could handle
shield and
buckler, their faces the faces of lions, and like
roes upon the
mountains for swiftness" (1 Chr. 12:8; 5:19-22).
Barzillai (2
Sam. 17:27) and Elijah (1 Kings 17:1) were of this
tribe. It was
carried into captivity at the same time as the other
tribes of
the northern kingdom by Tiglath-pileser (1 Chr.
5:26), and in
the time of Jeremiah (49:1) their cities were
inhabited by the
Ammonites.
(2.) A prophet who joined David in the "hold," and
at whose
advice he quitted it for the forest of Hareth (1
Chr. 29:29; 2
Chr. 29:25; 1 Sam. 22:5). Many years after we find
mention made
of him in connection with the punishment inflicted
for numbering
the people (2 Sam. 24:11-19; 1 Chr. 21:9-19). He
wrote a book
called the "Acts of David" (1 Chr. 29:29), and
assisted in the
arrangements for the musical services of the "house
of God" (2
Chr. 29:25). He bore the title of "the king's seer"
(2 Sam.
24:11, 13; 1 Chr. 21:9).
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Israel was more wooded very anciently than afterward; the
celebrated oaks and terebinths here and there were perhaps
relics of a primeval forest on the highlands. But in the
Bible the woods appear in the valleys and defiles leading
from the highlands to the lowlands, so they were not
extensive. "The wood of Ephraim" clothed the sides of the
hills which descend to the plain of Jezreel and the plain
itself near Bethshah (Joshua 17:15-18), and extended once to
Tabor which still has many forest trees. That "of Bethel"
lay in the ravine going down to the plain of Jericho. That
"of Hareth" on the border of the Philistine plain in the S.
of Judah (1 Samuel 22:5). That "of Kirjath Jearim" (1 Samuel
8:2; Psalm 132:6), meaning" town of the woods", on the
confines of Judah and Benjamin; "the fields of the wood"
from which David brought up the ark to Zion mean this forest
town.
That "of Ziph-wilderness," where David hid, S.E. of
Hebron (1 Samuel 23:15, etc.). Ephraim wood, a portion of
the region E. of Jordan near Mahanaim, where the battle with
Absalom took place (2 Samuel 18:6; 2 Samuel 18:23), on the
high lands, a little way from the valley of the Jordan.
frontEPHRAIM WOOD.) "The house of the forest of Lebanon" (1
Kings 7:2) was so-called as being fitted up with cedar, and
probably with forest-like rows of cedar pillars. "Forest"
often symbolizes pride doomed to destruction; (Isaiah 10:18;
Isaiah 32:19) the Assyrian host dense and lifted up as the
trees of the forest; (Isaiah 37:24) "the forest of his
Carmel," i.e., its most luxuriant forest, image for their
proud army.
Forest also symbolizes unfruitfulness as opposed to
cultivated lands (Isaiah 29:17; Isaiah 32:15). Besides
ya'ar, implying "abundance of trees", there is another
Hebrew term, choresh from a root "to cut down," implying a
wood diminished by cutting (1 Samuel 23:15; 2 Chronicles
27:4). In Isaiah 17:9 for "bough" translated "his strong
cities shall be as the leavings of woods," what the axeman
leaves when he cuts down the grove (Isaiah 17:6). In Ezekiel
31:3, "with a shadowing shroud," explain with an
overshadowing thicket. A third term is pardeec, related to
"paradise" (Nehemiah 2:8), "forest") a park, a plantation
under a "keeper." The Persian kings preserved the forests
throughout the empire with care, having wardens of the
several forests, without whose sanction no tree could be
felled.
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gad'-i (gaddi, "my fortune"): One of the twelve spies, son of
Susi, and a chief of Manasseh (Nu 13:11).
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(A chief of the tribe of Manasseh)
-One of the twelve spies who explored Canaan
Nu 13:11
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(fortunate), son of Susi; the Manassite spy sent by Moses to
explore Canaan. Nu 13:11 (B.C. 1490.)
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fortunate, the representative of the tribe of Manasseh among
the
twelve "spies" sent by Moses to spy the land (Num.
13:11).
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(gad' di) Personal name meaning, "my good fortune." Spy from
the tribe of Manasseh sent by Moses to examine the land of
Canaan prior to Israel's conquest (Numbers 13:11).
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gad'-i-el (gaddi'el, "blest of God"): One of the twelve men
sent by Moses from the wilderness of Paran to spy out the land
of Canaan. He represented the tribe of Zebulun (Nu 13:10).
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-(A chief of the tribe of Zebulun)
-One of the twelve spies
Nu 13:10
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(fortune of God) a Zebulunite, one of the twelve spies. Nu
13:10 (B.C. 1490.)
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fortune (i.e., sent) of God, the representative of the tribe
of
Zebulum among the twelve spies (Num. 13:10).
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(gad' dih uhl) Personal name meaning, "God is my good
fortune." Spy from tribe of Zebulun Moses sent to examine
Canaan, the land to be conquered (Numbers 13:10).
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ga'-har (gachar): A family name of the Nethinim who came up
with Zerubbabel to Jerusalem (Ezr 2:47; Neh 7:49); in 1 Esdras
5:30 called Geddur.
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One of the Nethinim
Ezr 2:47; Ne 7:49
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e-thi-o'-pi-an u'-nuk eunouchos): A man who occupied a
leading position as treasurer at the court of Candace, queen
of the Ethiopians, and who was converted and baptized by
Philip the deacon (Acts 8:27-39). Being a eunuch, he was not
in the full Jewish communion (compare Dt 23:1), but had gone
up to Jerusalem to worship, probably as a proselyte at the
gate. During his return journey he spent the time in
studying Isaiah, the text which he used being that of the
Septuagint (compare Professor Margoliouth, article
"Ethiopian Eunuch" in HDB). On meeting with Philip the
deacon, who was on his way to Gaza, he besought of him to
shed light upon the difficulties of the Scripture he was
reading, and through this was converted. The place of his
baptism, according to Jerome and Eusebius, was Bethsura: by
some modern authorities, e.g. G. A. Smith, it has been
located at or near Gaza. The verse containing the confession
of the eunuch, "I believe that Jesus Christ is the Son of
God," is omitted either in whole or in part by some texts,
but Hilgenfeld, Knowling, etc., regard it as quite in
keeping with the context. Tischendorf, Westcott and Hort,
Revised Version (British and American) text, etc., uphold
the omission. The verse occurs in the body of the King James
Version, but is given only as a footnote in the Revised
Version (British and American) and the American Standard
Revised Version. The diligence with which the eunuch pursued
his reading, the earnestness with which he inquired of
Philip, and the promptness with which he asked for baptism--
all testify to the lofty nature of his character.
C. M. Kerr
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a Jewish proselyte, Ac 8:26 etc., who was treasurer of
Candace queen of Ethiopia, but who was converted to
Christianity on a visit to Jerusalem, through philip the
evangelist. Nothing is known of him after his return to
Ethiopia.
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the chief officer or prime minister of state of Candace
(q.v.),
queen of Ethiopia. He was converted to Christianity
through the
instrumentality of Philip (Act 8:27). The northern
portion of
Ethiopia formed the kingdom of Meroe, which for a long
period
was ruled over by queens, and it was probably from
this kingdom
that the eunuch came.
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u'-ti-kus (Eutuchos, "fortunate"): The story of Eutychus
occurs in the "we" section of Acts, and is therefore related
by an eyewitness of the incidents (Acts 20:7-12). On the
first day of the week the Christians of Troas had met for an
evening service in an upper chamber, and were joined by Paul
and his company. As he was to leave in the morning, Paul
"prolonged his speech until midnight." A youth named
Eutychus, who was sitting at the open window, became borne
down with sleep owing to the lateness of the hour, and
ultimately fell through the opening from the third story. He
"was taken up dead." This direct statement is evaded by De
Wette and Olshausen, who translate "for dead." Meyer says
this expresses the judgment of those who took him up.
However, Luke, the physician, is giving his verdict, and he
plainly believes that a miracle was wrought by Paul in
restoring a corpse to life. The intention of Luke in
relating this incident is to relate a miracle. Paul went
down and embraced the youth while comforting the lamenting
crowd, "Make ye no ado; for his life is in him." The
interrupted meeting was resumed, the bread was broken, and
the conversation continued till break of day. "And they
brought the lad alive, and were not a little comforted."
S. F. Hunter
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A young man from Troas, restored to life by Paul
Ac 20:9-11
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(fortunate), a youth at Troas, Ac 20:9 who sitting in a
window, and having fallen asleep while St. Paul was
discoursing, fell from the third story, and being taken up
dead, was miraculously restored to life by the apostle.
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fortunate, (Acts 20:9-12), a young man of Troas who fell
through
drowsiness from the open window of the third floor of
the house
where Paul was preaching, and was "taken up dead." The
lattice-work of the window being open to admit the
air, the lad
fell out and down to the court below. Paul restored
him to life
again. (Comp. 1 Kings 17:21; 2 Kings 4:34.)
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Acts 20:9. A youth who sat in a window and, falling asleep
during Paul's long and late discourse, fell from the third
story, and was restored to life by the apostle, who fell on
the dead body and embraced it, as Elijah of old (1 Kings
17:21), and Elisha (2 Kings 4:34).
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e-vil-me-ro'-dak; -mer'-o-dak 'ewil merodhakh; Septuagint
Eueialmarodek; so B in K, but B in Jeremiah, and A and Q in
both places much corrupted): The name of the son and
immediate successor of Nebuchadnezzar II, king of Babylon.
The Babylonian form of the name is Amelu-Marduk, that is,
"man of Marduk." About 30 contract tablets dated in this
reign have been found. They show that Evil-merodach reigned
for two years and about five months. He is said by Berosus
to have conducted his government in an illegal and improper
manner, and to have been slain by his sister's brother,
Nergalshar-ucur, who then reigned in his stead. Evil-
merodach is said in 2 Ki 25:27-30 and in the parallel
passage in Jer 52:31-34 to have taken Jehoiachin, king of
Judah, from his prison in Babylon, where he seems to have
been confined for 37 years, to have clothed him with new
garments, to have given him a seat above all the other
kings, and to have allowed him to eat at the king's table
all the days of his life. It is an undesigned coincidence,
that may be worthy of mention, that the first dated tablet
from this reign was written on the 26th of Elul, and Jer
52:31 says that Jehoiachin was freed from prison on the 25th
of the same month.
R. Dick Wilson
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(Son and successor of King Nebuchadnezzar)
-Released Jehoiachin from prison
2Ki 25:27-30; Jer 52:31-34
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(the fool of Merodach), 2Ki 25:27 the son and successor of
Nebuchadnezzar. He reigned but a short time, having ascended
the throne on the death of Nebuchadnezzar in B.C. 561, and
being himself succeeded by Neriglissar in B.C. 559. He was
murdered by Neriglissar.
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Merodach's man, the son and successor of Nebuchadnezzar, king
of
Babylon (2 Kings 25:27; Jer. 52:31, 34). He seems to
have
reigned but two years (B.C. 562-560). Influenced
probably by
Daniel, he showed kindness to Jehoiachin, who had been
a
prisoner in Babylon for thirty-seven years. He
released him, and
"spoke kindly to him." He was murdered by
Nergal-sharezer=Neriglissar, his brother-in-law, who
succeeded
him (Jer. 39:3, 13).
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Son and successor of Nebuchadnezzar. During the latter's
exclusion from men among beasts, Evil Merodach administered
the government. On Nebuchadnezzar's resuming it at the end of
seven years, he heard of his son's misconduct and that Evil
Merodach had exulted in his father's calamity. He therefore
cast Evil Merodach into prison, where the prince met
Jehoiachin or Jeconiah, and became his friend. When Evil
Merodach mounted the throne therefore he brought him out of
prison, changed his prison garments, and set his throne above
the throne of the kings with him in Babylon, and "Jehoiachin
did continually eat bread before him all the days of his life"
(Jeremiah 52:31-34). After a two-year reign, 561-559 B.C., he
was murdered by Neriglissar (Nergal Sharezer), a Babylonian
noble (married to his sister), who seized the crown. Evil
Merodach was guilty of lawless government, according to
Berosus, possibly because of his showing greater lenity than
his father.
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the fool of Merodach; the fool grinds bitterly
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ez-e-ki'-as (Ezekias):
(1) the King James Version Greek form of Hezekiah (thus, the
Revised Version (British and American); Mt 1:9,10). A king of
Judah.
(2) the King James Version Ezechiad (1 Esdras 9:14), called
Jahzeiah in Ezr 10:15.
(3) the King James Version Ezecias (1 Esdras 9:43), called
Hilkiah in Neh 8:4.
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Grecized form of Hezekiah (Matt. 1:9, 10).
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I. The Prophet and His Book.
1. The Person of Ezekiel:
The name yehezqe'l, signifies "God strengthens." The
Septuagint employed the form Iezekiel, from which the
Vulgate (Jerome's Latin Bible, 390-405 A.D.) took its
"Ezechiel" and Luther "Hesekiel." In Ezek 1:3 the prophet is
said to be the son of a certain Buzi, and that he was a
priest. This combination of the priestly and prophetic
offices is not accidental at a time when the priests began
to come more and more into the foreground. Thus, too,
Jeremiah (1:1) and Zechariah (1:1; compare Ezr 5:1; 6:14;
Neh 12:4,16, and my article "Zechariah" in Murray's
Illustrated Bible Dictionary) were priests and prophets; and
in Zec 7:3 a question in reference to fasting is put to both
priests and prophets at the same time. And still more than
in the case of Zechariah and Jeremiah, the priestly descent
makes itself felt in the case of Ezekiel. We here already
draw attention to his Levitical tendencies, which appear
particularly prominent in Ezek 40 through 46 (see under II,
2 below), and to the high-priestly character of his picture
of the Messiah (21:25 f; 45:22; see II, 3 below).
We find Ezekiel in Tel-abib (3:15) at the river Chebar
(1:1,3; 3:15) on a Euphrates canal near Nippur, where the
American expedition found the archives of a great business
house, "Murashu and Sons." The prophet had been taken into
exile in 597 BC. This event so deeply affected the fate of
the people and his personal relations that Ezekiel dates his
prophecies from this event. They begin with the 5th year of
this date, in which year through the appearance of the
Divine glory (compare II, 1 below) he had been consecrated
to the prophetic office (1:2) and continued to the 27th year
(29:17), i.e. from 593 to 571 BC. The book gives us an idea
of the external conditions of the exiles. The expressions
"prison," "bound," which are applied to the exiles, easily
create a false impression, or at any rate a one-sided idea.
These terms surely to a great extent are used figuratively.
Because the Jews had lost their country, their capital city,
their temple, their service and their independence as a
nation, their condition was under all circumstances
lamentable, and could be compared with the fate of prisoners
and those in fetters...
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(A priest)
-Time of his prophecy
Eze 1:1-3
-Persecution of
Eze 3:25
-Visions of
Of God's glory
Eze 1; 8; 10; 11:22
Of Jews' abominations
Eze 8:5,6
Of their punishment
Eze 9:10
Of the valley of dry bones
Eze 37:1-14
Of a man with measuring line
Eze 40; 41; 42; 43; 44; 45; 46; 47; 48
-Of the river
Eze 47:1-14
-Teaches by pantomime
Feigns dumbness
Eze 3:26; 24:27; 33:22
Symbolizes the siege of Jerusalem by drawings on a tile
Eze 4
Shaves himself
Eze 5:1-4
Removes his belongings to illustrate the approaching
Jewish
captivity
Eze 12:3-7
Sighs
Eze 21:6,7
Employs a boiling pot to symbolize the destruction of
Jerusalem
Eze 24:1-14
Does not show mourning upon the death of his wife
Eze 24:16-27
Prophesies by parable of an eagle
Eze 17:2-10
-Other parables
Eze 15; 16; 19; 23
-His popularity
Eze 33:31,32
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(the strength of God), one of the four greater prophets, was
the son of a priest named Buzi, and was taken captive in the
captivity of Jehoiachin, eleven years before the destruction
of Jerusalem. He was a member of a community of Jewish
exiles who settled on the banks of the Chebar, a "river' or
stream of Babylonia. He began prophesying B.C. 595, and
continued until B.C. 573, a period of more than twenty-two
years. We learn from an incidental allusion, Eze 24:18 that
he was married, and had a house, Eze 8:1 in his place of
exile, and lost his wife by a sudden and unforeseen stroke.
He lived in the highest consideration among his companions
in exile, and their elders consulted him on all occasions.
He is said to have been buried on the banks of the
Euphrates. The tomb, said to have been built by Jehoiachin,
is shown, a few days journey from Bagdad. Ezekiel was
distinguished by his stern and inflexible energy of will and
character and his devoted adherence to the rites and
ceremonies of his national religion. The depth of his matter
and the marvellous nature of his visions make him
occasionally obscure. Prophecy of Ezekiel. --The book is
divided into two great parts, of which the destruction of
Jerusalem is the turning-point. Chapters 1-24 contain
predictions delivered before that event, and chs. 25-48
after it, as we see from ch. Eze 26:2 Again, chs. 1-32 are
mainly occupied with correction, denunciation and reproof,
while the remainder deal chiefly in consolation and promise.
A parenthetical section in the middle of the book, chs. 25-
32, contains a group of prophecies against seven foreign
nations, the septenary arrangement being apparently
intentional. There are no direct quotations from Ezekiel in
the New Testament, but in the Apocalypse there are many
parallels and obvious allusions to the later chapters 40-48.
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God will strengthen. (1.) 1 Chr. 24:16, "Jehezekel."
(2.) One of the great prophets, the son of Buzi the
priest
(Ezek. 1:3). He was one of the Jewish exiles who
settled at
Tel-Abib, on the banks of the Chebar, "in the land
of the
Chaldeans." He was probably carried away captive
with Jehoiachin
(1:2; 2 Kings 24:14-16) about B.C. 597. His
prophetic call came
to him "in the fifth year of Jehoiachin's captivity"
(B.C. 594).
He had a house in the place of his exile, where he
lost his
wife, in the ninth year of his exile, by some sudden
and
unforeseen stroke (Ezek. 8:1; 24:18). He held a
prominent place
among the exiles, and was frequently consulted by
the elders
(8:1; 11:25; 14:1; 20:1). His ministry extended over
twenty-three years (29:17), B.C. 595-573, during
part of which
he was contemporary with Daniel (14:14; 28:3) and
Jeremiah, and
probably also with Obadiah. The time and manner of
his death are
unknown. His reputed tomb is pointed out in the
neighbourhood of
Bagdad, at a place called Keffil.
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"God will strengthen," Hebrew, Yehezqel. Son of Buzi
(Ezekiel 1:3), a priest. Probably exercised the priestly
office at Jerusalem before his departure in the captivity or
transmigration (galut) of Jehoiachin, which took place 11
years before the city fell (2 Kings 24:15). His priestly
character gave him much weight with his Hebrew fellow
exiles. His priestly service was as real in the spiritual
temple in Chaldaea as it had been in the visible temple at
Jerusalem (Ezekiel 11; Ezekiel 40-48; Ezekiel 4:13-14;
Ezekiel 20:12-13). The priestly tone appears throughout his
book, so that he is the priest among the prophets. Called to
prophesy in the fifth year of Jehoiachin's captivity (595
B.C.) "in the 30th year in the fourth month." i.e. the 30th
from the era of Nabopolassar, Nebuchadnezzar's father (525
B.C.), an era he naturally uses writing in Babylonia
(Farrar).
But elsewhere he dates from Jehoiachin's captivity
alone. This fact, and his expressly calling himself "the
priest" (Ezekiel 1:3), favor the view that his mention of
the 30th fear of his own age is in order to mark his
entering on a priestly ministry to his exiled countrymen
(that being the usual age, Numbers 4:23; Numbers 4:30; "the
heavens being opened" to him, as they were to his Antitype
in beginning His ministry in His 30th year at Jordan, Luke
3:21-23). Thus, he would be 25 when carried away. The best
of the people were apparently the first carried away
(Ezekiel 11:16; Jeremiah 24:2-8; Jeremiah 24:10). Believing
the prophets they obeyed Nebuchadnezzar's first summons to
surrender, as the only path of safety. But the unbelieving
were willing to do anything to remain in their native land;
and despised their exiled brethren as having no share in the
temple sacrifices...
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ez'-ra (Aramaic or Chaldee, `ezra', "help"; a
hypocoristicon, or shortened form of Azariah, "Yahweh has
helped." The Hebrew spells the name `ezrah, as in 1 Ch 4:17,
or uses the Aramaic spelling of the name, as in Ezr 7:1. The
Greek form is Esdras):
(1) A priest who returned with Zerubbabel from Babylon (Neh
12:1). In Neh 10:2, Azariah, the full form of the name, is
found.
(2) A descendant of Judah and father of Jethro and other
sons (1 Ch 4:17).
(3) The distinguished priest who is the hero of the Book of
Ezra and co-worker with Nehemiah.
1. Family:
The genealogy of Ezra is given in Ezr 7:1-6, where it
appears that he was the son of Seraiah, the son of Azariah,
the son of Hilkiah, the son of Shallum, the son of Ahitub,
the son of Amariah, the son of Azariah, the son of Meraioth,
the son of Zerahiah, the son of Uzzi, the son of Bukki, the
son of Abishua, the son of Phinehas, the son of Eleazar, the
son of Aaron, the high priest. Since Seraiah, according to
the Book of Kings, was killed by Nebuchadrezzar at Riblah (2
Ki 25:18-21), and since he was the father of Jehozadak, the
high priest who was carried into captivity by Nebuchadrezzar
(1 Ch 6:14,15 (Hebrew 5:40), etc.) in 588 BC, and since the
return under Ezra took place in 458 BC, the word "son" must
be used in Ezr 7:2 in the sense of descendant. Since,
moreover, Joshua, or Jeshua, the high priest, who returned
from Babylon with Zerubbabel, was the son of Jehozadak and
the grandson of Seraiah, Ezra was probably the great-
grandson or great-great-grandson of Seraiah. Inasmuch as
Jehozadak is never mentioned as one of his forefathers, Ezra
was probably not descended from Jehozadak, but from a
younger brother. He would thus not be a high priest, though
he was of high-priestly descent as far as Seraiah. For the
sake of shortening the list of names, six names are omitted
in Ezr 7:2-7 between Azariah and Meraioth, and one between
Shallum and Ahitub from the corresponding list found in 1 Ch
6:4-14 (Hebrew 5:30-40)...
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1. A famous scribe and priest
Ezr 7:1-5,6,10,21; Ne 12:36
Appoints a fast
Ezr 8:21
Commissioned by Artaxerxes, returns to Jerusalem with a
large group of Jews
Ezr 7:8
His charge to the priests
Ezr 8:29
Exhorts people to put away their heathen wives
Ezr 9; 10:1-17
Reads the law
Ne 8
Reforms corruptions
Ezr 10; Ne 13
Dedicates the wall of Jerusalem
Ne 12:27-43
-2. A leading priest among the colonists under Zerubbabel
Ne 12:1
Probably identical with AZARIAH in
Ne 10:2
And
Ezr 7:1
-3. A descendant of Judah
1Ch 4:17
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(help), called ESDRAS in the Apocrypha, the famous scribe
and priest. He was a learned and pious priest residing at
Babylon in the time of Artaxerxes Longimanus. The origin of
his influence with the king does not appear, but in the
seventh year of his reign he obtained leave to go to
Jerusalem, and to take with him a company of Israelites.
(B.C. 457.) The journey from Babylon to Jerusalem took just
four months; and the company brought with them a large
freewill offering of gold and silver, and silver vessels. It
appears that Ezra's great design was to effect a religious
reformation among the Israel Jews. His first step was to
enforce separation upon all who had married foreign wives.
Ezr 10:1 ... This was effected in little more than
six months after his arrival at Jerusalem. With the detailed
account of this important transaction Ezra's autobiography
ends abruptly, and we hear nothing more of him till,
thirteen years afterwards, in the twentieth of Artaxerxes,
we find him again at Jerusalem with Nehemiah. It seems
probable that after effecting the above reformations he
returned to the king of Persia. The functions he executed
under Nehemiah's government were purely of a priestly and
ecclesiastical character. The date of his death is
uncertain. There was a Jewish tradition that he was buried
in Persia. The principal works ascribed to him by the Jews
are--
1. The instruction of the great synagogue;
2. The settling the canon of Scripture, and
restoring, correcting and editing the whole sacred volume;
3. The introduction of the Chaldee character instead
of the old Hebrew or Samaritan;
4. The authorship of the books of Chronicles, Ezra,
Nehemiah, and, some add, Esther; and, many of the Jews say,
also of the books of Ezekiel, Daniel, and the twelve
prophets;
5. The establishment of synagogues.
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help. (1.) A priest among those that returned to Jerusalem
under
Zerubabel (Neh. 12:1).
(2.) The "scribe" who led the second body of exiles
that
returned from Babylon to Jerusalem B.C. 459, and
author of the
book of Scripture which bears his name. He was the
son, or
perhaps grandson, of Seraiah (2 Kings 25:18-21), and
a lineal
descendant of Phinehas, the son of Aaron (Ezra 7:1-
5). All we
know of his personal history is contained in the
last four
chapters of his book, and in Neh. 8 and 12:26.
In the seventh year of the reign of Artaxerxes
Longimanus (see
DARIUS -T0000975), he obtained leave to go up to
Jerusalem and
to take with him a company of Israelites (Ezra 8).
Artaxerxes
manifested great interest in Ezra's undertaking,
granting him
"all his request," and loading him with gifts for
the house of
God. Ezra assembled the band of exiles, probably
about 5,000 in
all, who were prepared to go up with him to
Jerusalem, on the
banks of the Ahava, where they rested for three
days, and were
put into order for their march across the desert,
which was
completed in four months. His proceedings at
Jerusalem on his
arrival there are recorded in his book.
He was "a ready scribe in the law of Moses," who
"had prepared
his heart to seek the law of the Lord and to do it,
and to teach
in Israel statutes and judgments." "He is," says
Professor
Binnie, "the first well-defined example of an order
of men who
have never since ceased in the church; men of sacred
erudition,
who devote their lives to the study of the Holy
Scriptures, in
order that they may be in a condition to interpret
them for the
instruction and edification of the church. It is
significant
that the earliest mention of the pulpit occurs in
the history of
Ezra's ministry (Neh. 8:4). He was much more of a
teacher than a
priest. We learn from the account of his labours in
the book of
Nehemiah that he was careful to have the whole
people instructed
in the law of Moses; and there is no reason to
reject the
constant tradition of the Jews which connects his
name with the
collecting and editing of the Old Testament canon.
The final
completion of the canon may have been, and probably
was, the
work of a later generation; but Ezra seems to have
put it much
into the shape in which it is still found in the
Hebrew Bible.
When it is added that the complete organization of
the synagogue
dates from this period, it will be seen that the age
was
emphatically one of Biblical study" (The Psalms:
their History,
etc.).
For about fourteen years, i.e., till B.C. 445, we
have no
record of what went on in Jerusalem after Ezra had
set in order
the ecclesiastical and civil affairs of the nation.
In that year
another distinguished personage, Nehemiah, appears
on the scene.
After the ruined wall of the city had been built by
Nehemiah,
there was a great gathering of the people at
Jerusalem
preparatory to the dedication of the wall. On the
appointed day
the whole population assembled, and the law was read
aloud to
them by Ezra and his assistants (Neh. 8:3). The
remarkable scene
is described in detail. There was a great religious
awakening.
For successive days they held solemn assemblies,
confessing
their sins and offering up solemn sacrifices. They
kept also the
feast of Tabernacles with great solemnity and joyous
enthusiasm,
and then renewed their national covenant to be the
Lord's.
Abuses were rectified, and arrangements for the
temple service
completed, and now nothing remained but the
dedication of the
walls of the city (Neh. 12).
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("the helper," as Nehemiah means "the comforter".)
1. A "ready scribe in the law of Moses" (Ezra 7:6;
Ezra 7:11-12); "a scribe of the words of the commandments of
the Lord and of His statutes to Israel"; "a scribe of the
law of the God of heaven"; "priest"; a worthy descendant of
Hilkiah the priest under Josiah, who "found the book of the
law in the house of the Lord" (2 Chronicles 34:14-15); son
or descendant of Seraiah (not the high priest. Seraiah, Ezra
7:1). See Ezra 7-10; also Nehemiah 8; Nehemiah 12:26.
Resided in Babylon under Artaxerxes Longimanus. His
qualification for his work was "he had prepared his heart to
seek the law of the Lord, and to do it, and to teach in
Israel statutes and judgments." By the king's leave, in the
seventh year of his reign, he took to Jerusalem 1,754
persons, including Israelites, priests, Levites, singers,
porters, and Nethinim (Ezra 7:7; Ezra 8).
The journey occupied four months. They brought free
will offerings, gold, silver, and vessels, from the king and
his counselors, as well as from the Jews abroad. Artaxerxes
empowered him also to draw upon the royal treasurers beyond
the river for further supplies if necessary; also the decree
added. "thou Ezra, after the wisdom of thy God that is in
thine hand, set magistrates and judges which may judge all
the people that are beyond the river, all such as know the
laws of thy God; and teach ye them that know them not." He
committed for safety the charge of the gold and silver to 12
priests and 12 Levites (Ezra 8:24 translated "I separated 12
of the chief priests in addition to Sherebiah, Hashabiah,
and ten of their brethren with them": compare Ezra 8:18-19).
These delivered them up "to the chief of the priests,
Levites. and fathers at Jerusalem, in the chambers of the
house of the Lord."...
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ez'-ri (`ezri, "my help"; Ezrai, or Ezdri): "Ezri, the son of
Chelub," appointed by David to be superintendent of
agriculture (1 Ch 27:26).
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An overseer of king David
1Ch 27:26
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(help of Jehovah), son of Chelub, superintendent of King
David's farm-laborers. 1Ch 27:26 (B.C. 1014.).
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help of Jehovah, the son of Chelub. He superintended, under
David, those who "did the work of the field for
tillage" (1 Chr.
27:26).
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fe'-liks, an-to'-ni-us (Phelix, from Latin felix, "happy"):
A Roman procurator of Judea, appointed in succession to
Cumanus by the emperor Claudius. The event which led to the
introduction of Felix into the narrative of Acts was the
riot at Jerusalem (Acts 21:27). There Paul, being attacked
at the instigation of the Asiatic Jews for alleged false
teaching and profanation of the temple, was rescued with
difficulty by Lysias the chief captain. But Lysias, finding
that Paul was a Roman citizen, and that therefore the secret
plots against the life of his captive might entail serious
consequences upon himself, and finding also that Paul was
charged on religious rather than on political grounds, sent
him on to Felix at Caesarea for trial (Acts 21:31 through
23:34). On his arrival, Paul was presented to Felix and was
then detained for five days in the judgment hall of Herod,
till his accusers should also reach Caesarea (Acts 23:33-
35). The trial was begun, but after hearing the evidence of
Tertullus (see TERTULLUS) and the speech of Paul in his own
defense, Felix deferred judgment (Acts 24:1-22). The excuse
he gave for delay was the non-appearance of Lysias, but his
real reason was in order to obtain bribes for the release of
Paul. He therefore treated his prisoner at first with
leniency, and pretended along with Drusilla to take interest
in his teaching. But these attempts to induce Paul to
purchase his freedom failed ignominiously; Paul sought favor
of neither Felix nor Drusilla, and made the frequent
interviews which he had with them an opportunity for
preaching to them concerning righteousness and temperance
and the final judgment. The case dragged on for two years
till Felix, upon his retirement, "desiring to gain favor
with the Jews .... left Paul in bonds" (Acts 24:27).
According to the Bezan text, the continued imprisonment of
Paul was due to the desire of Felix to please Drusilla...
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(The Roman governor of Judaea)
-Paul tried before
Ac 23:24-35; 24
-Trembles under Paul's preaching
Ac 24:25
-Leaves Paul in bonds
Ac 24:26,27; 25:14
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(happy), a Roman procurator of Judea appointed by the emperor
Claudius in A.D. 53. He ruled the province in a mean, cruel
and profligate manner. His period of office was full of
troubles and seditions. St. Paul was brought before Felix in
Caesarea. He was remanded to prison, and kept there two years
in hopes of extorting money from him. Ac 24:26,27 At the end
of that time Porcius Festus [FESTUS] was appointed to
supersede Felix, who, on his return to Rome, was accused by
the Jews in Caesarea, and would have suffered the penalty due
to his atrocities had not his brother Pallas prevailed with
the emperor Nero to spare him. This was probably about A.D.
60. The wife of Felix was Drusilla, daughter of Herod Agrippa
I., who was his third wife and whom he persuaded to leave her
husband and marry him.
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happy, the Roman procurator of Judea before whom Paul
"reasoned"
(Acts 24:25). He appears to have expected a bribe
from Paul, and
therefore had several interviews with him. The
"worthy deeds"
referred to in 24:2 was his clearing the country of
banditti and
impostors.
At the end of a two years' term, Porcius Festus was
appointed
in the room of Felix (A.D. 60), who proceeded to
Rome, and was
there accused of cruelty and malversation of office
by the Jews
of Caesarea. The accusation was rendered nugatory by
the
influence of his brother Pallas with Nero. (See
Josephus, Ant.
xx. 8, 9.)
Drusilla, the daughter of Herod Agrippa, having been
induced
by Felix to desert her husband, the king of Emesa,
became his
adulterous companion. She was seated beside him when
Paul
"reasoned" before the judge. When Felix gave place
to Festus,
being "willing to do the Jews a pleasure," he left
Paul bound.
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the Greek form for Isaiah, constantly used in the Authorized
Version of the New Testament (Matt. 3:3; 4:14), but in
the
Revised Version always "Isaiah."
Read More
e-sar-had'-on ('ecar-chaddon; Assyrian Asur-ach-iddina,
"Ashur hath given a brother"): During his lifetime,
Sennacherib, king of Assyria, made his favorite son,
Esarhaddon (680-668 BC), the viceroy of Babylon; and
although he was not the eldest son, he decreed that he
should become the legal heir to the throne of Assyria.
Sennacherib, having been slain in 681, apparently by two of
his sons, who are called in the Old Testament Adrammelech
and Sharezer (2 Ki 19:37), Esarhaddon proceeded to Nineveh,
where the rebellion which followed the death of his father
collapsed, having existed for about a month and a half. The
Old Testament informs us that the murderers of his father
fled to Armenia. This is corroborated by the inscriptions
which say that at Melid, in the land of Hanirabbat, which
can be said to be in Armenia, Esarhaddon fought the rebels
and defeated them; whereupon he was proclaimed king. His
father had been so displeased with Babylon that he had
attempted to annihilate the city by making it a swamp.
Esarhaddon, however, having been infatuated with the ancient
culture of the Babylonians, adopted a conciliatory attitude
toward the people. Immediately he planned to restore the
city on magnificent proportions. The foundations of his work
were laid with impressive ceremonies, and in every way he
endeavored to ameliorate the inhabitants by his gracious
deeds. Even at Nippur evidences of his work in restoring the
ancient shrine of Ellil are seen. The kings of the West who
became his vassals, among them being Manasseh of Judah, were
required to furnish building materials for his operations in
Babylonia. His work in that land explains why the Judean
king was incarcerated at Babylon (2 Ch 33:11) instead of
Assyria.
Esarhaddon was first compelled to defend the kingdom against
the inroads of the hordes from the North. The Gimirra
(perhaps referring to Gomer of the Old Testament), who were
called Manda, seemed to pour into the land. A decisive
victory was finally gained over them, and they were driven
back into their own country. Afterward, the Medes and the
Chaldeans were also subjugated. He then directed his
attentions toward the West. Sidon having revolted against
Assyria, Esarhaddon laid siege to the city, which after
three years was finally captured and destroyed. He built
another city upon the same site, which he called Kar-
Esarhaddon, and endeavored to revive its commerce. And, as
is mentioned in Ezr 4:2; compare 10, he repopulated the city
(Samaria) with captives from Elam and Babylonia.
The capture of Tyre was also attempted, but, the city being
differently situated, a siege from the land was insufficient
to bring about submission, as it was impossible to cut off
the commerce by sea. The siege, after several years, seems
to have been lifted. Although on a great monolith Esarhaddon
depicts Ba`al, the king of Tyre, kneeling before him with a
ring through his lips, there is nothing in the inscriptions
to bear this out.
His work in Canaan was preparatory to his conquest of Egypt.
Tirhakah, the Ethiopian king of Egypt, was attacked on the
borders, but no victory was gained. Several years later he
crossed the borders and gained a decisive victory at
Iskhupri. He then proceeded to lay siege to Memphis, which
soon capitulated; and Egypt, to the confines of Nubia,
surrendered to Assyria. Esarhaddon reorganized the
government, and even changed the names of the cities. Necoh
was placed over the 22 princes of the land. In 668, Egypt
revolted and Esarhaddon, while on his way to put down the
revolt, died. He had arranged that the kingdom be divided
between two of his sons: Ashurbanipal was to be king of
Assyria, and Shamash-shum-ukin was to reign over Babylonia.
The nobles decreed, however, that the empire should not be
divided, but Shamash-shum-ukin was made viceroy of
Babylonia.
A. T. Clay
Read More
-(King of Assyria)
-Succeeds Sennacherib
2Ki 19:37; Isa 37:38
-Called Asnapper
Ezr 4:2,10
Read More
(victor), one of the greatest of the kings of Assyria, was the
son of Sennacherib, 2Ki 19:37 and the grandson of Sargon, who
succeeded Shalmaneser. He appears by his monuments to have
been one of the most powerful, if not the most powerful, of
all the Assyrian monarchs. He is the only one of them whom we
find to have actually reigned at Babylon, where he built
himself a palace, bricks from which have been recently
recovered bearing his name. His Babylonian reign lasted
thirteen years, from B.C. 680 to B.C. 667; and it was
doubtless within this space of time that Manasseh king of
Judah, having been seized by his captains at Jerusalem on a
charge of rebellion, was brought before him at Babylon, 2Ch
33:11 and detained for a time as prisoner there. As a builder
of great works Esar-haddon is particularly distinguished.
Besides his palace at Babylon, he built at least three others
in different parts of his dominions, either for himself or his
sons, and thirty temples.
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Assur has given a brother, successor of Sennacherib (2 Kings
19:37; Isa. 37:38). He ascended the throne about
B.C. 681.
Nothing further is recorded of him in Scripture,
except that he
settled certain colonists in Samaria (Ezra 4:2). But
from the
monuments it appears that he was the most powerful
of all the
Assyrian monarchs. He built many temples and
palaces, the most
magnificent of which was the south-west palace at
Nimrud, which
is said to have been in its general design almost
the same as
Solomon's palace, only much larger (1 Kings 7:1-12).
In December B.C. 681 Sennacherib was murdered by two
of his
sons, who, after holding Nineveh for forty-two days,
were
compelled to fly to Erimenas of Ararat, or Armenia.
Their
brother Esarhaddon, who had been engaged in a
campaign against
Armenia, led his army against them. They were
utterly overthrown
in a battle fought April B.C. 680, near Malatiyeh,
and in the
following month Esarhaddon was crowned at Nineveh.
He restored
Babylon, conquered Egypt, and received tribute from
Manasseh of
Judah. He died in October B.C. 668, while on the
march to
suppress an Egyptian revolt, and was succeeded by
his son
Assur-bani-pal, whose younger brother was made
viceroy of
Babylonia.
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Sennacherib's younger son, Sargon's grandson (2 Kings
19:37). frontASSYRIA.) After the murder of his father by his
two sons, Esarhaddon the oldest surviving son succeeded, 680
B.C. The Assyrian inscriptions state that for some months
after his accession he warred with his half brothers
(Rawlinson, Ant. Monarchies, 2:186). The Greek Abydenus
states the same. The Scripture is thus confirmed; for
naturally Esarhaddon would seek to avenge his father's
murder, and they would seek the throne. The Armenian records
state that the two assassins, having escaped from the scene
of conflict, took refuge in Armenia, where the king gave
them lands which long continued in possession of their
posterity (Mos. Choren., Hist. Arm., 1:22). Esarhaddon is
famed for his expedition into Arabia. an undertaking with
few parallels in history; for few conquerors have ventured
to pass the barrier of Arabian deserts.
Esarhaddon was perhaps the most potent of the
Assyrian kings, warring in the far East, according to the
monuments, with Median tribes "of which his father had never
heard the name"; extending his power W. to Cilicia and
Cyprus, ten kings of which submitted to him. Southward he
claimed authority over Egypt and Ethiopia; having driven the
Ethiopian Tirhakah out of Egypt. Having conquered Merodach
Baladan's sons, Esarhaddon made Babylon directly subject to
the Assyrian crown, instead of being governed by viceroys,
and as king of each of the two empires resided by turns at
Nineveh and Babylon. He is the only Assyrian king who
reigned at Babylon; the bricks of the palace he built there
still bearing his name. A tablet also bears the date of his
reign. Manasseh king of Judah is mentioned among his
tributaries. Scripture by a striking minute coincidence with
truth represents Manasseh as carried to Babylon, not to the
Assyrian capital Nineveh; which would seem inexplicable but
for the above fact, revealed by the monuments.
Esarhaddon's Babylonian reign lasted from 680 to 667
B.C., the very period when Manasseh was brought up by the
Assyrian king's captains to Babylon on a charge of rebellion
(2 Chronicles 33:11-19). By an unusual clemency on the part
of an oriental king, Manasseh was restored to his throne, a
marvelous proof of the power of prayer. The monuments tell
us of a similar act of Esarhaddon whereby he gave a
territory on the Persian gulf to Merodach Baladan's son, on
his submission as a refugee at his court. Esarhaddon built
three other palaces and 30 temples," shining with silver and
gold," in different parts of his dominions. His S.W. palace
at Nimrud, excavated by Layard, corresponds in plan to
Solomon's temple but is larger, namely, the hall being 220
by 100 ft. and the antechamber 160 by 60. Unfortunately the
sculptured stones and alabaster have been materially injured
by fire.
He boasts of his S.W. palace of Nimrud that it was a
building "such as the kings his fathers before him had never
made." Ptolemy's canon shows he reigned 13 years in Babylon,
and probably reigned in all 20 years, dying about 660 B.C.
Assur-bani-pal, or Sardanapalus II, for whom Esarhaddon
built a palace, succeeded, and caused the tablets to be
collected which furnish us with such information;
comparative vocabularies, lists of deities, records of
astronomical observations, histories, scientific works.
Saracus his son was attacked by the Scythians, then by the
Medes and Cyaxares, and Nabopolassar his own general.
Saracus burnt himself in his palace, and Nineveh was taken.
frontASSYRIA.)
Esarhaddon (as G. Smith reads an inscription) about
672 B.C., marching from Asshur (Kileh Sherghat) to Tyre,
besieged Bahal its king who was in league with Tirhakah,
thence he marched to Aphek at the foot of Lebanon, then to
Raphia S.W. of Judah, thence from Lower Egypt which was in
his hands to Miruha or Meroe. Though distressed on the way
by want of water, he at last drove Tirhakah out of Egypt.
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that closes the point; joy; cheerfulness
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e'-so (`esaw, "hairy"; Esau): Son of Isaac, twin brother of
Jacob. The name was given on account of the hairy covering
on his body at birth: "all over like a hairy garment" (Gen
25:25). There was a prenatal foreshadowing of the relation
his descendants were to sustain to those of his younger
brother, Jacob (Gen 25:23). The moment of his birth also was
signalized by a circumstance that betokened the same destiny
(Gen 25:26).
The young Esau was fond of the strenuous, daring life of the
chase--he became a skillful hunter, "a man of the field"
('ish sadheh). His father warmed toward him rather than
toward Jacob, because Esau's hunting expeditions resulted in
meats that appealed to the old man's taste (Gen 25:28).
Returning hungry from one of these expeditions, however,
Esau exhibited a characteristic that marked him for the
inferior position which had been foretokened at the time of
his birth. Enticed by the pottage which Jacob had boiled, he
could not deny himself, but must, at once, gratify his
appetite, though the calm and calculating Jacob should
demand the birthright of the firstborn as the price (Gen
25:30-34). Impulsively he snatched an immediate and sensual
gratification at the forfeit of a future glory. Thus he lost
the headship of the people through whom God's redemptive
purpose was to be wrought out in the world, no less than the
mere secular advantage of the firstborn son's chief share in
the father's temporal possessions. Though Esau had so
recklessly disposed of his birthright, he afterward would
have secured from Isaac the blessing that appertained, had
not the cunning of Rebekah provided for Jacob. Jacob, to be
sure, had some misgiving about the plan of his mother (Gen
27:12), but she reassured him; the deception was successful
and he secured the blessing. Now, too late, Esau bitterly
realized somewhat, at least, of his loss, though he blamed
Jacob altogether, and himself not at all (Gen 27:34,36).
Hating his brother on account of the grievance thus held
against him, he determined upon fratricide as soon as his
father should pass away (Gen 27:41); but the watchful
Rebekah sent Jacob to Haran, there to abide with her kindred
till Esau's wrath should subside (Gen 27:42-45).
Esau, at the age of forty, had taken two Hittite wives, and
had thus displeased his parents. Rebekah had shrewdly used
this fact to induce Isaac to fall in with her plan to send
Jacob to Mesopotamia; and Esau, seeing this, seems to have
thought he might please both Isaac and Rebekah by a marriage
of a sort different from those already contracted with
Canaanitish women. Accordingly, he married a kinswoman in
the person of a daughter of Ishmael (Gen 28:6,9). Connected
thus with the "land of Seir," and by the fitness of that
land for one who was to live by the sword, Esau was dwelling
there when Jacob returned from Mesopotamia. While Jacob
dreaded meeting him, and took great pains to propitiate him,
and made careful preparations against a possible hostile
meeting, very earnestly seeking Divine help, Esau, at the
head of four hundred men, graciously received the brother
against whom his anger had so hotly burned. Though Esau had
thus cordially received Jacob, the latter was still doubtful
about him, and, by a sort of duplicity, managed to become
separated from him, Esau returning to Seir (Gen 33:12-17).
Esau met his brother again at the death of their father,
about twenty years later (Gen 35:29). Of the after years of
his life we know nothing.
Esau was also called Edom ("red"), because he said to Jacob:
"Feed me, I pray thee, with that same red pottage" (Gen
25:30). The land in which he established himself was "the
land of Seir," so called from Seir, ancestor of the Horites
whom Esau found there; and called also Edom from Esau's
surname, and, it may be, too, from the red sandstone of the
country (Sayce).
"Esau" is sometimes found in the sense of the descendants of
Esau, and of the land in which they dwelt (Dt 2:5; Ob
1:6,8,18,19).
E. J. Forrester
Read More
Older of the twin sons born to Isaac and Rebekah
-Birth of
Ge 25:19-26; 1Ch 1:34
-Called Edom
Ge 36:1,8
-A hunter
Ge 25:27,28
-Beloved by Isaac
Ge 25:27,28
-Sells his birthright for a single meal
Ge 25:29-34; Mal 1:2; Ro 9:13; Heb 12:16
-Marries a Hittite woman
Ge 26:34
-His marriage to, a grief to Isaac and Rebekah
Ge 26:35
-Polygamy of
Ge 26:34; 28:9; 36:2,3
-Is defrauded of his father's blessing by Jacob
Ge 27; Heb 11:20
-Meets Jacob on the return of the latter from Haran
Ge 33:1
-With Jacob, buries his father
Ge 35:29
-Descendants of
Ge 36
-Hostility of descendants of, toward the descendants of
Jacob
Ob 1:10-14
-Ancestor of Edomites
Jer 49:8
-Mount of Edom, called MOUNT OF ESAU
Ob 1:8,9,18-21
-His name used to denote his descendants and their country
De 2:5; Jer 49:8,10; Ob 1:6
-Prophecies concerning
Ob 1:18
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(hairy), the eldest son of Isaac, and twin-brother of Jacob.
The singular appearance of the child at his birth originated
the name. Ge 25:25 Esau's robust frame and "rough" aspect were
the types of a wild and daring nature. He was a thorough
Bedouin, a "son of the desert." He was much loved by his
father, and was of course his heir, but was induced to sell
his birthright to Jacob. Mention of his unhappy marriages may
be found in Ge 26:34 The next episode in the life of Esau is
the loss of his father's covenant blessing, which Jacob
secured through the craft of his mother, and the anger of
Esau, who vows vengeance. Ge 27:1 ... Later he marries a
daughter of Ishmael, Ge 28:8,9 and soon after establishes
himself in Mount Seir, where he was living when Jacob returned
from Padan-aram rich and powerful, and the two brothers were
reconciled. Ge 33:4 Twenty years thereafter they united in
burying Isaac's body in the cave of Machpelah. Of Esau's
subsequent history nothing is known; for that of his
descendants see EDOM.
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hairy, Rebekah's first-born twin son (Gen. 25:25). The name
of
Edom, "red", was also given to him from his conduct
in
connection with the red lentil "pottage" for which
he sold his
birthright (30, 31). The circumstances connected
with his birth
foreshadowed the enmity which afterwards subsisted
between the
twin brothers and the nations they founded (25:22,
23, 26). In
process of time Jacob, following his natural bent,
became a
shepherd; while Esau, a "son of the desert," devoted
himself to
the perilous and toilsome life of a huntsman. On a
certain
occasion, on returning from the chase, urged by the
cravings of
hunger, Esau sold his birthright to his brother,
Jacob, who
thereby obtained the covenant blessing (Gen. 27:28,
29, 36; Heb.
12:16, 17). He afterwards tried to regain what he
had so
recklessly parted with, but was defeated in his
attempts through
the stealth of his brother (Gen. 27:4, 34, 38).
At the age of forty years, to the great grief of his
parents,
he married (Gen. 26:34, 35) two Canaanitish maidens,
Judith, the
daughter of Beeri, and Bashemath, the daughter of
Elon. When
Jacob was sent away to Padan-aram, Esau tried to
conciliate his
parents (Gen. 28:8, 9) by marrying his cousin
Mahalath, the
daughter of Ishmael. This led him to cast in his lot
with the
Ishmaelite tribes; and driving the Horites out of
Mount Seir, he
settled in that region. After some thirty years'
sojourn in
Padan-aram Jacob returned to Canaan, and was
reconciled to Esau,
who went forth to meet him (33:4). Twenty years
after this,
Isaac their father died, when the two brothers met,
probably for
the last time, beside his grave (35:29). Esau now
permanently
left Canaan, and established himself as a powerful
and wealthy
chief in the land of Edom (q.v.).
Long after this, when the descendants of Jacob came
out of
Egypt, the Edomites remembered the old quarrel
between the
brothers, and with fierce hatred they warred against
Israel.
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("hairy, rough"); for at birth he "came out red (from whence
his name EDOM), all over like an hairy garment" (Genesis
25:25). The animal appearance marked his sensual, self
willed, untamed nature, in which the moral, spiritual
elements were low. Secar, "hairy," may have also originated
the designation of his territory, mount Sier, i.e." thickly
wooded," as he was in person "hairy." Jacob took hold of his
twin brother in the womb when the latter was coming out
first, from whence he got his name = supplanter (Hosea
12:3). Esau like Nimrod was "a cunning (skillful) hunter,"
"a man of the field" or "desert," wild, restless, and
selfindulgent, instead of following his fathers' peaceful
pastoral life, "dwelling in tents." Isaac, with the caprice
of affection whereby the quiet, parent loves the opposite to
his own character, "loved Esau because he did eat of his
venison," his selfishness herein bringing its own
punishment.
"Rebekah loved Jacob" as "a plain man," i.e.
upright, steady, and domestic; but her love too was wanting
in regard to high principle. Reckless of the lawfulness of
the means, provided she gained her end, she brought sorrow
on both. From before the birth of both it was foretold her,
"the elder shall serve the younger." Esau's recklessness of
spiritual and future privileges, and care only for the
indulgence of the moment, caused him to sell his birthright
for Jacob's red pottage, made of lentils or small beans,
still esteemed a delicacy in the East. The color was what
most took his fancy; "feed me with that red, that red." "The
lust of the flesh and the lust of the eye" were his snare.
He can hardly have been "at the point, to die" with hunger;
rather his impatience to gratify his appetite made his
headstrong will feel as if his life depended on it; I shall
die if I don't get it, then "what profit shall this
birthright do to me!" Nay, but "what is a man profiled if he
shall gain the whole world and lose his own soul, or what
shall a man give in exchange for his soul?" (Matthew 16:26.)
...
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(Baal's man), 1Ch 8:33; 9:39 the same as Ish-bosheth.
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man of Baal, the fourth son of king Saul (1 Chr. 8:33; 9:39).
He
is also called Ish-bosheth (q.v.), 2 Sam. 2:8.
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("Baal's man".) Saul's youngest son (1 Chronicles 8:33; 1
Chronicles 9:39); Bosheth ("shame") being substituted for Baal
through the believing Israelites' contempt of idols,
Ishbosheth is its equivalent (Isaiah 44:9, etc.; Hosea 9:10),
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esh'-kol ('eshkol, "cluster"; Eschol): The brother of Mamre
and Aner, the Amorite allies of Abraham who took part with him
in the pursuit and defeat of Chedorlaomer's forces (Gen
14:13,14). He lived in the neighborhood of Hebron (Gen 13:18),
and may have given his name to the valley of Eshcol, which lay
a little North of Hebron (Nu 13:23).
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1. An Amorite, and ally of Abraham
Ge 14:13,24
-2. A valley or brook near Hebron
Nu 13:23,24; 32:9; De 1:24
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(cluster of grapes), brother of Mamre the Amorite and of
Aner, and one of Abraham's companions in his pursuit of the
four kings who had carried off Lot. Ge 14:13,24 (B.C. 1912.).
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bunch; brave. (1.) A young Amoritish chief who joined
Abraham in
the recovery of Lot from the hands of Chedorlaomer
(Gen. 14:13,
24).
(2.) A valley in which the spies obtained a fine
cluster of
grapes (Num. 13:23, 24; "the brook Eshcol," A.V.;
"the valley of
Eshcol," R.V.), which they took back with them to
the camp of
Israel as a specimen of the fruits of the Promised
Land. On
their way back they explored the route which led
into the south
(the Negeb) by the western edge of the mountains at
Telilat
el-'Anab, i.e., "grape-mounds", near Beersheba. "In
one of these
extensive valleys, perhaps in Wady Hanein, where
miles of
grape-mounds even now meet the eye, they cut the
gigantic
clusters of grapes, and gathered the pomegranates
and figs, to
show how goodly was the land which the Lord had
promised for
their inheritance.", Palmer's Desert of the Exodus.
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("cluster".)
1. An Amorite chief, Mamre's brother, ally to Abram in
his expedition against Chedorlaomer (Genesis 14:13; Genesis
14:24).
2. Valley or Eshcol. A wady in southern Canaan,
somewhere in the vinebearing district (miles of hill sides and
valleys covered with small stone heaps for training vines)
between Hebron (Genesis 13:18; Genesis 14:13) and Kadesh, but
nearer Kadesh (Ain-el-Gadis) on the northern frontier of the
peninsula, the Negeb or the "south." From Kadesh the spies
went and returned with grapes of Eshcol, which cannot be near
Hebron, for grapes could not well be brought such a distance
as that between Hebron and Kadesh, and the spies would court
secrecy and haste (Numbers 13:24). The Amorite chief's name
originated the designation of the valley Eshcol, which Israel
afterward interpreted in the suitable sense cluster. Most
identify Eshcol with the rich valley N. of Hebron, described
by Robinson as producing the largest grapes in Israel, where a
fount is still called Ain Eskaly (Van de Velde).
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eth-ba'-al, eth'-ba-al ('ethba`al, "with Baal"): "King of the
Sidonians," and father of Jezebel whom Ahab king of Israel
took to wife (1 Ki 16:31).
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(with Baal), king of Sidon and father of Jezebel. 1Ki 16:31
Josephus represents him as a king of the Tyrians as well as of
the Sidonians. We may thus identify him with Eithobalus, who,
after having assassinated Pheles, usurped the throne of Tyre
for thirty-two years. The date of Ethbaal's reign may be given
as about B.C. 940-908.
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with Baal, a king of Sidon (B.C. 940-908), father of Jezebel,
who was the wife of Ahab (1 Kings 16:31). He is said
to have
been also a priest of Astarte, whose worship was
closely allied
to that of Baal, and this may account for his
daughter's zeal in
promoting idolatry in Israel. This marriage of Ahab
was most
fatal to both Israel and Judah. Dido, the founder of
Carthage,
was his granddaughter.
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("with Baal"), namely, for his patron god. Ithobalus ("Baal
with him") in Menander (Josephus, Apion 1:18), king of Sidon,
Jezebel's father (1 Kings 16:31). (See JEZEBEL.) Priest of
Astarte. Murdered Pheles, 50 years after Hiram's death, and
usurped the throne of Tyre for 32 years, 940-908 B.C.
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e'-than ('ethan, "firm," "enduring"; Gaithan):
(1) A wise man with whom Solomon is compared (1 Ki 4:31).
Called there "Ethan the Ezrahite," to whom the title of Ps 89
ascribes the authorship of that poem.
(2) A "son of Kishi," or "Kishaiah," of the Merari branch of
the Levites, and, along with Heman and Asaph, placed by David
over the service of song (1 Ch 6:44; 15:17,19).
See JEDUTHUN.
(3) An ancestor of Asaph of the Gershomite branch of the
Levites (1 Ch 6:42).
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1. A renowned sage
1Ki 4:31
See title
Ps 89
-2. Son of Zerak
1Ch 2:6,8
Two Levites
1Ch 6:42,44; 15:17,19
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(enduring).
1. Ethan the Ezrahite, one of the four sons of Mahol,
whose wisdom was excelled by Solomon. 1Ki 4:31; 1Ch 2:6 His
name is in the title of Ps 89:1
2. Son of Kishi or Kushaiah; a Merarite Levite, head
of that family in the time of King David, 1Ch 6:44 and spoken
of as a "singer." With Heman and Asaph, the heads of the other
two families of Levites, Ethan was appointed to sound with
cymbals. 1Ch 15:17,19
3. A Gershonite Levite, one of the ancestors of Asaph
the singer. 1Ch 6:42 Hebr 27. (B.C. 1420.)
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firm. (1.) "The Ezrahite," distinguished for his wisdom (1
Kings
4:31). He is named as the author of the 89th Psalm. He
was of
the tribe of Levi.
(2.) A Levite of the family of Merari, one of the
leaders of
the temple music (1 Chr. 6:44; 15:17, 19). He was
probably the
same as Jeduthun. He is supposed by some to be the
same also as
(1).
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1. The Ezrahite, one of Mahol's (but Zerah's, of Judah, in 1
Chronicles 2:6 Darda; these Levites being associated with the
house of Zerah of Judah by residence or citizenship, compare
Judges 18:7; 1 Samuel 1:1) four sons, whose wisdom Solomon's
surpassed (1 Kings 4:31); title of Psalm 89:2. (See DARDA.)
2. Son of Kishi or Kushaiah; head of the Merarite
Levites in David's time; a "singer" (1 Chronicles 6:33-44);
with Heman and Asaph, the heads of the other two Levite
families, Ethan was to sound with cymbals (1 Chronicles 15:17;
1 Chronicles 15:19). The three names are given in 1 Chronicles
16:37-41; 1 Chronicles 25:6; 2 Chronicles 5:12, Asaph, Heman,
and Jeduthun. "Heman the Ezrahite" (i.e. of the house of
Zerah) also appears in the title of Psalm 88, of which Psalm
89, is the complement. Thus it is probable that Jeduthun is
another form of Ethan, and that "Ethan the Ezrahite" is the
same as "Ethan the singer," though we can only guess as to why
he is differently designated in different places. (See MAHOL.)
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lovely, spoken of by Paul (Col. 1:7; 4:12) as "his dear
fellow-servant," and "a faithful minister of Christ."
He was
thus evidently with him at Rome when he wrote to the
Colossians.
He was a distinguished disciple, and probably the
founder of the
Colossian church. He is also mentioned in the Epistle
to
Philemon (1:23), where he is called by Paul his
"fellow-prisoner."
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Paul's "dear fellow servant, who is for you (the Colossian
Christians, Colossians 1:7) a faithful minister of Christ,"
perhaps implying Epaphras was the founder of the Colossian
church. In Philemon 1:23, "my fellow prisoner." Apprehended
possibly for his zealous labors in Asia Minor; literally,
"fellow captive" (sunaichmalootos), taken in the Christian
warfare (Philemon 2:25), or else more probably designated so
as Paul's faithful companion in imprisonment. He had been sent
by the Colossians to inquire after and minister to Paul.
Aristarchus is designated Paul's "fellow prisoner" in
Colossians 4:10, and his "fellow laborer" in Philemon 1:24
(both epistles were sent at the same time). But, vice versa,
Epaphras in the Epistle to Philemon is" his fellow prisoner,"
and in the Epistle to the Colossians "his fellow laborer." In
Colossians 4:12 Paul thus commends him, "Epaphras who is one
of you (a native or resident of Colosse), a servant of Christ,
saluteth you, always laboring fervently (agoonizomenos,
'striving as in the agony of a contest') for you in prayers,
that ye may stand perfect and complete in all the will of
God."
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e-paf-ro-di'-tus (Epaphroditos, "lovely"): Mentioned only in
Phil 2:25; 4:18. The name corresponds to the Latin Venustus (=
handsome), and was very common in the Roman period. "The name
occurs very frequently in inscriptions both Greek and Latin,
whether at full length Epaphroditus, or in its contracted form
Epaphras" (Lightfoot, Philippians, 123). Epaphroditus was the
delegate of the Christian community at Philippi, sent with
their gift to Paul during his first Roman imprisonment. Paul
calls him "my brother and fellow-worker and fellow-soldier."
"The three words are arranged in an ascending scale: common
sympathy, common work, common danger and toil and suffering"
(Lightfoot, l.c.). On his arrival at Rome, Epaphroditus
devoted himself to "the work of Christ," both as Paul's
attendant and as his assistant in missionary work. So
assiduously did he labor that he lost his health, and "was
sick nigh unto death." He recovered, however, and Paul sent
him back to Philippi with this letter to quiet the alarm of
his friends, who had heard of his serious illness. Paul
besought for him that the church should receive him with joy
and hold him in honor.
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A messenger of Paul
Php 2:25; 4:18
-Sick at Rome
Php 2:26,27,30
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(lovely), the full name of which Epaphras is a contraction.
Phm 2:25; 4:18
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fair, graceful; belonging to Aphrodite or Venus the messenger
who came from Phillipi to the apostle when he was a
prisoner at
Rome (Phil. 2:25-30; 4:10-18). Paul mentions him in
words of
esteem and affection. On his return to Philippi he was
the
bearer of Paul's letter to the church there.
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Epaphroditus: of which Epaphras is a contraction. But
Epaphroditus of the Philippian church is probably distinct
from Epaphras of the Colossian church. Probably a presbyter
at Philippi. After Tychicus and Onesimus had departed from
Rome carrying the epistles to Ephesians, Colossians, and
Philemon, Paul was cheered by the arrival of Epaphroditus
with the Philippian contribution. But that faithful
"brother, companion in labor, and fellow soldier," being
probably in delicate health in setting out, had brought on
himself a dangerous sickness by the fatigues of the journey
to Rome (Philemon 2:25-26; Philemon 2:30; Philemon 4:18). On
recovery he "longed" to return to his Philippian flock, and
in person relieve their anxiety on his behalf.
So Paul "supposed it necessary to send Epaphroditus"
to them, being "their messenger" (apostle, i.e. one of the
"apostles" or "messengers of the churches " as distinct from
the twelve and Paul commissioned by Christ: Romans 16:7; 2
Corinthians 8:23). Paul charges them, "Receive him in the
Lord with all gladness; and hold such in reputation, because
for the work of Christ he was nigh unto death, not regarding
his life, to supply your lack of service toward me" (their
lack having been not of the will but of the opportunity,
Philemon 4:10). From the marked exhortations to "receive
Epaphroditus with all gladness," etc., Alford conjectures
that the "heaviness" of Epaphroditus was not solely owing to
his strong affection, but that there must have been
something behind respecting him.
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e'-fa (`ephah, "darkness"; Gephar (Gen 25:4), Gaipha (Isa
60:6): The name of three persons in the Old Testament, both
masculine and feminine
(1) The son of Midian, descended from Abraham by his wife
Keturah (Gen 25:4 = 1 Ch 1:33), mentioned again in Isa 60:6 as
a transporter of gold and frankincense from Sheba, who shall
thus bring enlargement to Judah and praise to Yahweh.
According to Fried. Delitzsch, Schrader, and Hommel, `Ephah is
an abbreviation of `Ayappa, the Kha-yappa Arabs of the time of
Tiglath-pileser III and Sargon. See treatment of this view in
Dillmann's Commentary on Gen (25:4).
(2) A concubine of Caleb (1 Ch 2:46).
(3) The son of Jahdai, a descendant of Judah (1 Ch 2:47).
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1. A son of Midian
Ge 25:4; 1Ch 1:33; Isa 60:6
-2. Caleb's concubine
1Ch 2:46
-3. Son of Jahdai
1Ch 2:47
-4. A measure of about three pecks
See MEASURE, DRY
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a.
(gloomy), the first, in order,of the sons of Midian,
Ge 25:4; 1Ch 1:33 afterwards mentioned by Isa 60:6
b.
1. Concubine of Caleb, in the line of Judah. 1Ch 2:46
2. Son of Jahdai; also in the line of Judah. 1Ch 2:47
c.
[WEIGHTS AND MEASURES]
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gloom. (1.) One of the five sons of Midian, and grandson of
Abraham (Gen. 25:4). The city of Ephah, to which he
gave his
name, is mentioned Isa. 60:6, 7. This city, with its
surrounding
territory, formed part of Midian, on the east shore
of the Dead
Sea. It abounded in dromedaries and camels (Judg.
6:5).
(2.) 1 Chr. 2:46, a concubine of Caleb.
(3.) 1 Chr. 2:47, a descendant of Judah.
Ephah, a word of Egyptian origin, meaning measure; a
grain
measure containing "three seahs or ten omers," and
equivalent to
the bath for liquids (Ex. 16:36; 1 Sam. 17:17; Zech.
5:6). The
double ephah in Prov. 20:10 (marg., "an ephah and an
ephah"),
Deut. 25:14, means two ephahs, the one false and the
other just.
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frontWEIGHTS AND MEASURES.)
1. The first of Midian's sons, grandson of Abraham
(Genesis 25:4; 1 Chronicles 1:33; Isaiah 60:6), "the
dromedaries of Ephah" E. of the Dead Sea. Midian abounded in
camels to carry their merchandise (Judges 6:5); the camel is
the ship of the desert.
2. A concubine of Caleb of Judah (1 Chronicles 2:46).
3. Son of Jahdai (1 Chronicles 2:47) of Judah.
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e'-fer (`epher, "calf," "young deer"; Apher, Opher:
(1) The second son of Midian, descended from Abraham by his
wife Keturah (Gen 25:4; 1 Ch 1:33). See further Dillmann's
Commentary on Gen (25:4).
(2) The third son of Ezra, descended from the tribe of Judah
(1 Ch 4:17).
(3) The first of five heads of their fathers' houses, "mighty
men of valor, famous men," in the halftribe of Manasseh, who
dwelt between Bashan and Mt. Hermon (1 Ch 5:23,14).
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1. A son of Midian
Ge 25:4; 1Ch 1:33
-2. Son of Ezra
1Ch 4:17
-3. A chief of Manasseh
1Ch 5:24
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(a calf), the second, in order, of the sons of Midian. Ge
25:4; 1Ch 1:33 (B.C. 1820).
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a calf. (1.) One of the sons of Midian, who was Abraham's son
by
Keturah (Gen. 25:4).
(2.) The head of one of the families of trans-Jordanic
Manasseh who were carried captive by Tiglath-pileser
(1 Chr.
5:24).
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1. Genesis 25:4; 1 Chronicles 1:33.
2. 1 Chronicles 4:17.
3. E. of Jordan (1 Chronicles 5:24). Related to
Ophrah, Gideon's native place in Manasseh W. of Jordan.
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e'-fra-im, e'-fra-im ('ephrayim, "double fruit"):
1. The Patriarch:
The younger of the two sons of Joseph and Asenath, born in
Egypt. He and his brother Manasseh were adopted by Jacob,
and ranked as his own sons, each becoming the ancestor of a
tribe in Israel. In blessing his grandchildren, despite
their father's protest, Jacob preferred the younger,
foreshadowing the future eminence of his descendants (Gen
41:50 ff; 48:20 ff). In the Blessing of Jacob however, the
two are included under the name of Joseph (Gen 49:22 f).
2. The Tribe:
At the first census on leaving Egypt, Ephraim's men of war
numbered 40,500; and at the second census they are given as
32,500 (Nu 1:33; 26:37). See, however, article NUMBERS. The
head of the tribe at the Exodus was Elishama, son of Ammihud
(Nu 1:10). With the standard of the tribe of Ephraim on the
West of the tabernacle in the desert march were Manasseh and
Benjamin (Nu 2:18 ff). The Ephraimite among the spies was
Hoshea (i.e. Joshua), the son of Nun (Nu 13:8). At the
division of the land Ephraim was represented by prince
Kemuel, son of Shiphtan (Nu 34:24). The future power of this
tribe is again foreshadowed in the Blessing of Moses (Dt
33:17). When Moses died, a member of the tribe, Joshua,
whose faith and courage had distinguished him among the
spies, succeeded to the chief place in Israel. It was
natural that the scene of national assemblies, and the
center of the nation's worship, should be chosen within the
land occupied by the children of Joseph, at Shechem and
Shiloh respectively. The leadership of Ephraim was further
emphasized by the rule of Samuel. From the beginning of life
in Israel they enjoyed a certain prestige, and were very
sensitive on the point of honor (Jdg 7:24; 8:1; 12:1 ff).
Their acceptance of and loyalty to Saul, the first king
chosen over Israel, may be explained by his belonging to a
Rachel tribe, and by the close and tender relations existing
between Joseph and Benjamin. But they were never reconciled
to the passing of the scepter to Judah in the person of
David (2 Sam 2:8 f). That Israel would have submitted to the
sovereignty of Absalom, any more than to that of David, is
not to be believed; but his revolt furnished an opportunity
to deal a shrewd blow at the power of the southern tribe (2
Sam 15:13). Solomon's lack of wisdom and the crass folly of
Rehoboam in the management of the northern tribes fanned the
smoldering discontent into a fierce flame. This made easy
the work of the rebel Jeroboam; and from the day of the
disruption till the fall of the Northern Kingdom there was
none to dispute the supremacy of Ephraim, the names Ephraim
and Israel being synonymous. The most distinguished of
Ephraim's sons were Joshua, Samuel and Jeroboam I...
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1. Second son of Joseph
Ge 41:52
Adopted by Jacob
Ge 48:5
Blessed before Manasseh; prophecies concerning
Ge 48:14-20
Descendants of
Nu 26:35-37; 1Ch 7:20-27
Mourned for his sons
1Ch 7:21,22
-2. A tribe of Israel
Prophecy concerning
Ge 49:25,26; Isa 7; 9:18-21; 11:13; 28:1; Jer 31; Ho
5:14;
Zec 9:10; 10:7
Numbered at Mount Sinai and in plains of Moab
Nu 1:33; 26:37
Position in camp and march
Nu 2:18,24; 10:22
Blessed by Moses
De 33:13-17
Territory allotted to, after the conquest of Canaan
Jos 16:5-9; 17:9,10,15-18; 1Ch 7:28,29
Failed to expel the Canaanites
Jos 16:10
Captured Beth-el in battle
Jud 1:22-25
Rebuked Gideon for not summoning them to join the war
against the Midianites
Jud 8:1
Joined Gideon against the Midianites
Jud 7:24,25
Their jealousy of Jephthah
Jud 12:1
Defeated by him
Jud 12:4-6
Received Ish-bosheth as king
2Sa 2:9
Jeroboam set up a golden calf in Beth-el
1Ki 12:29
Revolted from house of David
1Ki 12:25; 2Ch 10:16
Some of tribe joined Judah under Asa
2Ch 15:9
Chastised Ahaz and Judah
2Ch 28:7
Joined Hezekiah in reinstituting the Passover
2Ch 30:18
Joined in the destruction of idolatrous forms in
Jerusalem
2Ch 31:1
Submitted to the scepter of Josiah
2Ch 34:1-6
Envied by other tribes
Isa 11:13; Jer 7:15; Eze 37:16,19; Ho 13:1
Worshiped Baal
Ho 13:1
Sin of, remembered by God
Ho 13:12
Reallotment of territory, to, by Ezekiel
Eze 48:5
Name of, applied to the ten tribes
2Ch 17:2; 25:6,7; Isa 7:8,9; 11:12,13; 17:3; Jer
31:18,20; Ho 4:17; 5:3,5; 6:4,10; 8:11; 12:14
Tribe of, called JOSEPH
Re 7:8
-3. Mount of
A range of low mountains
Jos 17:15-18
Joshua has his inheritance in
Jud 2:9
Residence of Micah
Jud 17:8
A place of hiding for Israelites
1Sa 14:22
Sheba resides in
2Sa 20:21
Noted for rich pastures
Jer 50:19
Prophecy concerning its conversion
Jer 31:6
-4. A forest east of the Jordan River
Absalom killed in
2Sa 18:6-17
-5. A gate of Jerusalem
2Ki 14:13; 2Ch 25:23; Ne 8:16; 12:39
-6. A city in the territory of Ephraim
2Ch 13:19
Jesus escapes to, from the persecution of Caiaphas
Joh 11:54
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(double fruitfulness), the second son of Joseph by his wife
Asenath. (B.C. 1715-1708.) The first indication we have of
that ascendancy over his elder brother Manasseh which at a
later period the tribe of Ephraim so unmistakably possessed is
in the blessing of the children by Jacob. Ge 48:1 ...
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double fruitfulness ("for God had made him fruitful in the
land
of his affliction"). The second son of Joseph, born in
Egypt
(Gen. 41:52; 46:20). The first incident recorded
regarding him
is his being placed, along with his brother Manasseh,
before
their grandfather, Jacob, that he might bless them
(48:10; comp.
27:1). The intention of Joseph was that the right hand
of the
aged patriarch should be placed on the head of the
elder of the
two; but Jacob set Ephraim the younger before his
brother,
"guiding his hands wittingly." Before Joseph's death,
Ephraim's
family had reached the third generation (Gen. 50:23).
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("doubly fruitful".) Joseph's second son by Asenath, named
so, "for," said Joseph, "God hath caused me to be fruitful
in the land of my affliction." Born during the seven
plenteous years; the "doubly fruitful" may refer to both the
fruitfulness vouchsafed to Joseph and the plenty of the
season. As regards Ephraim himself, he was doubly blessed:
(1) in being made, as well as Manasseh, a
patriarchal head of a tribe, like Jacob's immediate sons
(Genesis 48:5); as Judah received the primary birthright
(Reuben losing it by incest, Simeon and Levi by cruelty),
and became the royal tribe from whence king David and the
Divine Son of David sprang, so Ephraim received a secondary
birthright and became ancestor of the royal tribe among the
ten tribes of Israel (Genesis 49:3-10; Genesis 49:22-26).
(2) Ephraim the younger was preferred to Manasseh
the elder, just as Jacob himself was preferred before the
elder Esau. Jacob wittingly guided his hands so as to lay
his right on Ephraim and his left on Manasseh,
notwithstanding Joseph's remonstrance; saying, "Manasseh
shall be great, but his younger brother shall be greater
than he, and his seed shall become a multitude of nations."
Jacob called to mind God's promise at Luz, "I will make thee
fruitful," a Hebrew word related to Ephraim and to Ephrath,
the scene of the death of his darling wife, Ephraim's
grandmother (Genesis 35:11; Genesis 35:16; Genesis 48:4;
Genesis 48:7; Genesis 48:13-19). Ephraim was about 21 when
Jacob blessed him, for he was born before the seven years'
famine, and Jacob came to Egypt toward its closing years,
and lived 17 years afterward (Genesis 47:28)...
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e'-fron ('ephron, "fawnlike"): The Hittite of whom Abraham
bought the field and cave of Machpelah (Gen 23:8 ff; 25:9;
49:30). The transaction was conducted in true oriental
fashion, with excessive courtesy; but the large sum of 400
shekels' weight of silver was in the end required (compare
33:19; 1 Ki 16:24).
See also MONEY; MONEY, CURRENT.
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1. Son of Zohar, the Hittite
Sells to Abraham the field containing the cave Machpelah
Ge 23:8-17; 25:9; 49:29,30; 50:13
-2. A mountain on the boundary line between the tribes of
Judah
and Benjamin
Jos 15:9
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(fawn-like), the son of Zochar, a Hittite, from whom Abraham
bought the field and cave of Machpelah. Ge 23:8-17; 25:9;
49:29,30; 50:13 (B.C. 1860.)
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fawn-like. (1.) The son of Zohar a Hittite, the owner of the
field and cave of Machpelah (q.v.), which Abraham
bought for 400
shekels of silver (Gen. 23:8-17; 25:9; 49:29, 30).
(2.) A mountain range which formed one of the
landmarks on the
north boundary of the tribe of Judah (Josh. 15:9),
probably the
range on the west side of the Wady Beit-Hanina.
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Zohar's son, a Hittite; owner of the field facing Mature or
Hebron, and the cave in the field. Abraham bought it from
Ephron for 400 shekels of silver (Genesis 23; 25; 49).
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ar (`er, "watcher"; Er'):
(1) The eldest son of Judah, the son of Jacob, by Shua the
Canaanite. Judah took for him a wife named Tamar. It is
recorded that Er "was wicked in the sight of Yahweh; and
Yahweh slew him" (Gen 38:3,6,7; 46:12).
(2) "Er the father of Lecah" is mentioned among "the sons of
Shelah the son of Judah" (1 Ch 4:21).
(3) An ancestor of Jesus in Luke's genealogy in the 7th
generation before Zerubbabel (Lk 3:28).
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1. Son of Judah
Ge 38:3,6,7; 46:12; Nu 26:19; 1Ch 2:3
-2. A son of Shelah
1Ch 4:21
-3. An ancestor of, Jesus
Lu 3:28
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(watchful).
1. First-born of Judah. Er "was wicked in the sight of
the Lord; and the Lord slew him." Ge 38:3-7; Nu 26:19
2. Descendant of Shelah the son of Judah. 1Ch 4:21
3. Son of Jose and father of Elmodam. Lu 3:28
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("watchful".)
1. Firstborn of Judah, by Bathshua, a Canaanite; the
marriage with this daughter of a corrupt race producing sin
and sorrow. Tamar was his wife but bore him no son; for "Er
was wicked in the sight of the Lord, and the Lord slew him,"
his sin being probably some abomination connected with the
impure Canaanite idolatry (Genesis 38:3-7). Genesis 38:2. 1
Chronicles 4:21.
3. Genesis 46:16.
4. Luke 3:28.
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e-ras'-tus (Erastos, "beloved"): The name occurs three times,
each time denoting a companion of Paul.
(1) Erastus was sent with Timothy from Ephesus into Macedonia
while Paul remained in Asia for a while. They are designated
"two of them that ministered unto him" (Acts 19:22).
(2) "Erastus the treasurer of the city" sent greetings to the
Christians in Rome (Rom 16:23). He was apparently an important
person in the Corinthian community, and with Gaius probably
represented that church in these fraternal relations with the
Roman community.
(3) Erastus is one who, in 2 Tim 4:20, "remained at Corinth."
We have no means of discovering whether one or more than one
person is meant in these references. A. C. Headlam (HDB, under
the word) thinks it improbable that one who held an office
implying residence in one locality should have been one of
Paul's companions in travel. On the other hand Paul may be
designating Erastus (Rom 16:23) by an office he once held, but
which he gave up to engage in mission work.
S. F. Hunter
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1. A friend of Paul
Ac 19:22; 2Ti 4:20
-2. Convert of Paul's, probably same as preceding
Ro 16:23
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(beloved).
1. One of the attendants of St. Paul at Ephesus, who
with Timothy was sent forward into Macedonia. Ac 19:22 (A.D.
51.) He is probably the same with Erastus who is again
mentioned in the salutations to Timothy. 2Ti 4:20
2. Erastus the chamberlain, or rather the public
treasurer, of Corinth, who was one of the early converts to
Christianity. Ro 16:23 According to the traditions of the
Greek Church, he was first treasurer to the church at
Jerusalem, and afterwards bishop of Paneas.
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beloved. (1.) The "chamberlain" of the city of Corinth (Rom.
16:23), and one of Paul's disciples. As treasurer of
such a city
he was a public officer of great dignity, and his
conversion to
the gospel was accordingly a proof of the wonderful
success of
the apostle's labours.
(2.) A companion of Paul at Ephesus, who was sent by
him along
with Timothy into Macedonia (Acts 19:22). Corinth was
his usual
place of abode (2 Tim. 4:20); but probably he may have
been the
same as the preceding.
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"Chamberlain," i.e. city steward and treasurer of Corinth
(Romans 16:23). The conversion of so prominent a man marks the
great success of Paul's labors there. He ministered to Paul,
accompanying him on his last journey to his second
imprisonment at Rome; but "abode at Corinth," going no
further, as Paul notes (2 Timothy 4:20) to depict his utter
desertion by man. Erastus the missionary is perhaps distinct,
as a chamberlain's office would hardly admit of continued
missionary journeys (Acts 19:22).
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ELMODAM or Almodad. Luke 3:28; Genesis 10:26.
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el-na'-than ('elnathan, "God has given"):
(1) The grandfather of Jehoiachin (2 Ki 24:8).
(2) A courtier of Jehoiakim; he was one of those sent to Egypt
to bring back the prophet Uriah (Jer 26:22), and one of those
who heard the reading of Jeremiah's roll and entreated
Jehoiakim not to burn the roll (Jer 36:12,25)--possibly the
same person as (1) above.
(3, 4, 5) The name of two "chief men"--unless textual
corruption has introduced the name at its second occurrence--
and of one "teacher" sent for by Ezra from the camp at the
river Ahava (Ezr 8:16).
F. K. Farr
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1. Father of Nehushta, the mother of king Jehoiachin
2Ki 24:8; Jer 26:22; 36:12,25
-2. Name of three Levites in the time of Ezra
Ezr 8:16
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(God hath given).
1. The maternal grandfather of Jehoiachin, 2Ki 24:8
the same with Elnathan the son of Achbor. Jer 26:22; 36:12,25
2. The name of three persons, apparently Levites, in
the time of Ezra. Ezr 8:16
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whom God has given. (1.) An inhabitant of Jerusalem, the
father
of Nehushta, who was the mother of king Jehoiachin (2
Kings
24:8). Probably the same who tried to prevent
Jehoiakim from
burning the roll of Jeremiah's prophecies (Jer. 26:22;
36:12).
(2.) Ezra 8:16.
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Elnathan: of Jerusalem. Jehoiachin's maternal grandfather (2
Kings 24:8). Son of Achbor. Jehoiakim's ready tool for evil,
in fetching the prophet Urijah out of Egypt to be killed
(Jeremiah 26:22-23); one of the king's council when Jeremiah's
roll was burned (Jeremiah 36:12; Jeremiah 36:25); he
interceded with the king not to burn it. Compare for three
others Ezra 8:16.
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e'-lon ('elon "terebinth"):
(1) A Zebulunite, who judged Israel ten years, and was buried
in Aijalon (Jdg 12:11,12).
(2) A son of Zebulun (Gen 46:14; Nu 26:26).
(3) A Hittite whose daughter Esau wedded (Gen 26:34; 36:2).
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1. Father-in-law of Esau
Ge 26:34; 36:2
-2. A son of Zebulun
Ge 46:14; Nu 26:26
-3. A town of Dan
Jos 19:43
-4. A Hebrew judge
Jud 12:11,12
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(an oak).
1. A Hittite, whose daughter was one of Esau's wives.
Ge 26:34; 36:2 (B.C. 1797.)
2. The second of the three sons attributed to Zebulun,
Ge 46:14; Nu 26:26 and the founder of the family of the
Elonites. (B.C. 1695.)
3. Elon the Zebulonite, who judged Israel for ten
years, and was buried in Aijalon in Zebulun. Jud 12:11,12
(B.C. 1174-1164).
4. On of the towns in the border of the tribe of Dan.
Jos 19:43
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oak. (1.) A city of Dan (Josh. 19:43). (2.) A Hittite, father
of
Bashemath, Esau's wife (Gen. 26:34). (3.) One of the
sons of
Zebulun (Gen. 46:14). (4.) The eleventh of the Hebrew
judges. He
held office for ten years (Judg. 12:11, 12). He is
called the
Zebulonite.
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1. A Hittite, whose daughter Esau married (Genesis 26:34;
Genesis 36:2). (See BASHEMATH.)
2. Genesis 46:14.
3. The judge who judged Israel ten years: buried in
Aijalon (or Elon) in Zebulun (Judges 12:11-12).
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el'-i-mas (Elumas, "wise"; Acts 13:8).
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A false prophet, punished with blindness
Ac 13:8,10
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(a wise man), the Arabic name of the Jewish magus or sorcerer
Bar-jesus. Ac 13:6 ff. (A.D. 44.)
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magician or sorcerer, the Arabic name of the Jew Bar-jesus,
who
withstood Paul and Barnabas in Cyprus. He was
miraculously
struck with blindness (Acts 13:11).
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Arabic (alim, "wise," related to ulema) for Barjesus, the Jew
sorcerer associated with Sergius Paulus. proconsul of Cyprus
at Paul's visit (Acts 13:6, etc.). Struck blind for "seeking
to turn away the deputy (proconsul) from the faith." As he
opposed the gospel light, in significant retribution he lost
the natural light. Contrast Paul's simultaneously receiving
sight and the Holy Spirit (Acts 9:17). As belief in religion
declined under the Roman empire, belief in eastern magic
increased.
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e'-nok (chanokh, "initiated"; Henoch):
(1) The eldest son of Cain (Gen 4:17,18).
(2) The son of Jared and father of Methuselah, seventh in
descent from Adam in the line of Seth (Jude 1:14). He is said
(Gen 5:23) to have lived 365 years, but the brief record of
his life is comprised in the words, "Enoch walked with God:
and he was not; for God took him" (Gen 5:24). The expression
"walked with God" denotes a devout life, lived in close
communion with God, while the reference to his end has always
been understood, as by the writer of He, to mean, "By faith
Enoch was translated that he should not see death; and he was
not found, because God translated him" (Heb 11:5).
See further, APOCALYPTIC LITERATURE, sec. II, i, 1.
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1. Oldest son of Cain
Ge 4:17,18
-2. A city built by Cain
Ge 4:17
-3. Father of Methuselah. Transporting of
Ge 5:18-24; Lu 3:37; Heb 11:5; Jude 1:14
Called HENOCH
1Ch 1:3
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(dedicated).
1. The eldest son of Cain, Ge 4:17 who called after
his name the city which he built. Ge 4:18 (B.C. 3870.)
2. The son of Jared and father of Methuselah. Ge 5:21
ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude Jude
1:14 he described as "the seventh from Adam;" and the number
is probably noticed as conveying the idea of divine completion
and rest, while Enoch was himself a type of perfected
humanity. After the birth of Methuselah it is said, Ge 5:22-24
that Enoch "walked with God three hundred years... and he was
not; for God took him." The phrase "walked with God" is
elsewhere only used of Noah, Ge 6:9 cf. Gene 17:1 etc., and is
to be explained of a prophetic life spent in immediate
converse with the spiritual world. Like Elijah, he was
translated without seeing death. In the Epistle to the Hebrews
the spring and issue of Enoch's life are clearly marked. Both
the Latin and Greek fathers commonly coupled Enoch and Elijah
as historic witnesses of the possibility of a resurrection of
the body and of a true human existence in glory. Re 11:3
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initiated. (1.) The eldest son of Cain (Gen. 4:17), who
built a
city east of Eden in the land of Nod, and called it
"after the
name of his son Enoch." This is the first "city"
mentioned in
Scripture.
(2.) The son of Jared, and father of Methuselah
(Gen. 5:21;
Luke 3:37). His father was one hundred and sixty-two
years old
when he was born. After the birth of Methuselah,
Enoch "walked
with God three hundred years" (Gen. 5:22-24), when
he was
translated without tasting death. His whole life on
earth was
three hundred and sixty-five years. He was the
"seventh from
Adam" (Jude 1:14), as distinguished from the son of
Cain, the
third from Adam. He is spoken of in the catalogue of
Old
Testament worthies in the Epistle to the Hebrews
(11:5). When he
was translated, only Adam, so far as recorded, had
as yet died a
natural death, and Noah was not yet born. Mention is
made of
Enoch's prophesying only in Jude 1:14.
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("consecrated".)
1. Cain's oldest son; and the city (probably a
village of rude huts) which he built and named after him
(Genesis 4:17-18). The similarity of names in Cain's line
and Seth's line is no proof of the persons being identical,
for many of the seemingly like names are from distract
roots. Moreover, the fewness of names at that early time,
and the relationship and occasional intercourse between the
families, account for the similarity or identity of the
other names. Details are given especially as to Lamech and
Enoch, marking the utter distinctness of those so named in
the two lines.
2. Son of Jared; father of Methuselah. Seventh from
Adam (seven indicating divine completeness, Enoch typifying
perfected humanity). As angels fell to the earth by
transgression, so this man was raised to heaven by pleasing
God (Irenaeus, 4:15, sec. 2). Of Noah and Enoch alone it is
written that they "walked with God" (Genesis 5:24; Genesis
6:9); others "walked before God" (Genesis 17:1). But walking
with God is a relic of the first paradise when man talked
and walked with God in holy familiarity, and an anticipation
of the second (Revelation 21:3; Revelation 22:3-4). The
secret spring of his walk with God was "faith"; faith was
the ground of his" pleasing God" (which answers to "walking
with God" in Genesis 5, compare Amos 3:3); his "pleasing
God" was the ground of his being "translated that he should
not see death" (Hebrews 11:5-6)...
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e'-nos, e'-nosh ('enosh, "mortal"; 'Enos): In the New
Testament (the Revised Version (British and American) and the
King James Version) and the Old Testament (the King James
Version except 1 Ch 1:1), the form is Enos; in the Old
Testament (the Revised Version (British and American) and 1 Ch
1:1 the King James Version), the form is Enosh. The son of
Seth and grandson of Adam (Gen 4:26; 5:6 ff; 1 Ch 1:1; Lk
3:38). Enosh denotes man as frail and mortal. With Enosh a new
religious development began, for "then began men to call upon
the name of Yahweh" (Gen 4:26). There seems to be an implied
contrast to Gen 4:17 ff which records a development in another
department of life, represented by Enoch the son of Cain.
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Son of Seth
Ge 4:26; 5:6-11; Lu 3:38
-Called ENOSH
1Ch 1:1
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(mortal man), the son of Seth, Ge 4:26; 5:6,7,9,10,11; Lu
3:38 properly ENOSH, as in
1Ch 1:1
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man the son of Seth, and grandson of Adam (Gen. 5:6-11; Luke
3:38). He lived nine hundred and five years. In his
time "men
began to call upon the name of the Lord" (Gen. 4:26),
meaning
either (1) then began men to call themselves by the
name of the
Lord (marg.) i.e., to distinguish themselves thereby
from
idolaters; or (2) then men in some public and earnest
way began
to call upon the Lord, indicating a time of spiritual
revival.
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mortal man; sick; despaired of; forgetful
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ep-e'-ne-tus (Epainetos, "praised"): One of the Christians at
Rome to whom greetings are sent by Paul (Rom 16:5). All that
is known of him is told here. Paul describes him as (1) "my
beloved," (2) "who is the firstfruits of Asia unto Christ."
Textus Receptus of the New Testament has "firstfruits of
Achaia" but this wrong reading is due to 1 Cor 16:15. He was
one of the first Christians in the Roman province of Asia.
This salutation brings up the question of the destination of
Rom 16:3-16, for it is argued that they are addressed to the
church in Ephesus owing to the fact that Prisca and Aquila and
Epenetus are known to have dwelt in Asia. On the other hand,
there are more than 20 others in this list who are not known
to have spent any time in Asia. Prisca and Aquila had once
dwelt in Rome (Acts 18:2), and there is nothing unusual in an
Ephesian dwelling in the capital of the empire. An interesting
discovery was made in Rome of an inscription in which was the
name of Epenetus, an Ephesian.
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(praiseworthy), a Christian at Rome, greeted by St. Paul in
Ro 16:5 and designated as his beloved and the first-fruit of
Asia unto Christ.
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commendable, a Christian at Rome to whom Paul sent his
salutation (Rom. 16:5). He is spoken of as "the first
fruits of
Achaia" (R.V., "of Asia", i.e., of proconsular Asia,
which is
probably the correct reading). As being the first
convert in
that region, he was peculiarly dear to the apostle. He
calls him
his "well beloved."
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A Christian at Rome greeted by Paul as "my well beloved, who
is the firstfruits of Achaia (Asia in the Alexandrinus,
Vaticanus, and Sinaiticus manuscripts) unto Christ" (Romans
16:5). "Asia" is used in the restricted sense, Mysia, Lydia,
and Curia.
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ep'-a-fras (Epaphras): A contracted form of Epaphroditus. He
must not, however, be confounded with the messenger of the
Philippian community. He was with Paul during a part of his
1st Roman imprisonment, joining in Paul's greetings to
Philemon (Philem 1:23). Epaphras was the missionary by whose
instrumentality the Colossians had been converted to
Christianity (Col 1:7), and probably the other churches of the
Lycus had been founded by him. In sending his salutation to
the Colossians Paul testified, "He hath much labor for you,
and for them in Laodicea, and for them in Hierapolis" (Col
4:13). Epaphras had brought to Paul good news of the progress
of the gospel, of their "faith in Christ Jesus" and of their
love toward all the saints (Col 1:4). Paul's regard for him is
shown by his designating him "our beloved fellow-servant," "a
faithful minister of Christ" (Col 1:7), and "a bondservant of
Christ Jesus" (Col 4:12 margin) . The last designation Paul
uses several times of himself, but only once of another
besides Epaphras (Phil 1:1).
S. F. Hunter
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A co-laborer with Paul
Col 1:7; 4:12; Phm 1:23
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(lovely), a fellow laborer with the apostle Paul, mentioned
Col 1:7 as having taught the Colossian church the grace of God
in truth, and designated a faithful minister of Christ on
their behalf. He was at that time with St. Paul at Rome. (A.D.
57.) For Paul's estimate of him see Col 1:7,8; 4:12
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God will distinguish him, one of the porters appointed to play
"on the Sheminith" on the occasion of the bringing up
of the ark
to the city of David (1 Chr. 15:18, 21).
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Porter, rather gatekeeper (1 Chronicles 15:18; 1 Chronicles
15:21).
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1. A distinguished warrior
2Sa 23:34
-2. A son of David
1Ch 3:6
Called ELPALET
1Ch 14:5
-3. A son of David, probably identical with number two above
2Sa 5:16; 1Ch 3:8; 14:7
Called ELIPHALET in
2Sa 5:16; 1Ch 14:7
-4. A descendant of Saul
1Ch 8:39
-5. A companion of Ezra
Ezr 8:13
-6. An Israelite, probably identical with number five above
Ezr 10:33
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(the God of deliverance).
1. The name of a son of David, one of the children
born to him after his establishment in Jerusalem. 1Ch 3:6
(B.C. after 1044.)
2. Another son of David, belonging also to the
Jerusalem family, and apparently the last of his sons. 1Ch 3:8
3. One of the thirty warriors of David's guard. 2Sa
23:34
4. Son of Eshek, a descendant of King Saul through
Jonathan. 1Ch 8:39 (B.C. before 536.)
5. One of the leaders of the Bene-Adonikam who
returned from Babylon with Ezra. Ezr 8:13 (B.C. 459.)
6. A man of the Bene-Hushum in the time of Ezra who
had married a foreign wife. Ezr 10:33 (B.C. 458).
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God his deliverance. (1.) One of David's distinguished
warriors
(2 Sam. 23:34); called also Eliphal in 1 Chr. 11:35.
(2.) One of the sons of David born at Jerusalem (1
Chr. 3:6;
14:5); called Elpalet in 1 Chr. 14:5. Also another of
David's
sons (1 Chr. 3:8); called Eliphalet in 2 Sam. 5:16; 1
Chr. 14:7.
(3.) A descendant of king Saul through Jonathan (1
Chr. 8:39).
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(See ELIPHALET.)
1. 2 Samuel 23:34.
2. 1 Chronicles 8:39.
3. 1 Chronicles 8:13.
4. 1 Chronicles 10:33.
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A prophet, the disciple and successor of Elijah. He was the
son of Shaphat, lived at Abel-meholah, at the northern end of
the Jordan valley and a little South of the Sea of Galilee.
Nothing is told of his parents but the father's name, though
he must have been a man of some wealth and doubtless of
earnest piety. No hint is given of Elisha's age or birth-
place, and it is almost certain that he was born and reared at
Abel-meholah, and was a comparatively young man when we first
hear of him. His early life thus was spent on his father's
estate, in a god-fearing family, conditions which have
produced so many of God's prophets. His moral and religious
nature was highly developed in such surroundings, and from his
work on his father's farm he was called to his training as a
prophet and successor of Elijah.
I. His Call and Preparation.
The first mention of him occurs in 1 Ki 19:16. Elijah was at
Horeb, learning perhaps the greatest lesson of his life; and
one of the three duties with which he was charged was to
anoint Elisha, the son of Shaphat of Abelmeholah, as prophet
in his stead...
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(Successor to the prophet Elijah)
-Elijah instructed to anoint
1Ki 19:16
-Called by Elijah
1Ki 19:19
-Ministers unto Elijah
1Ki 19:21
-Witnesses Elijah's transporting, receives a double portion
of
his spirit
2Ki 2:1-15; 3:11
-Mocked by the young men of Beth-el
2Ki 2:23,24
-Causes the king to restore the property of the hospitable
Shunammite woman
2Ki 8:1-6
-Instructs that Jehu be anointed as king of Israel
2Ki 9:1-3
-Life of, sought by Jehoram
2Ki 6:31-33
-Death of
2Ki 13:14-20
-Bones of, restore a dead man to life
2Ki 13:21
-MIRACLES OF
Divides the Jordan
2Ki 2:14
Purifies the waters of Jericho by casting salt into the
fountain
2Ki 2:19-22
Increases the oil of the woman whose sons were to be
sold
for her debt
2Ki 4:1-7
Raises the son of the Shunammite woman from the dead
2Ki 4:18-37
Neutralizes the poison of the stew
2Ki 4:38-41
Increases the bread to feed one-hundred men
2Ki 4:42-44
Heals Naaman the leper
2Ki 5:1-19; Lu 4:27
Sends Naaman's leprosy upon Gehazi as a judgment
2Ki 5:26,27
Recovers the ax that had fallen into a stream by causing
it
to float
2Ki 6:6
Reveals the counsel of the king of Syria
2Ki 6:12
Opens the eyes of his servant to see the hosts of the
Lord
2Ki 6:17
Brings blindness upon the army of Syria
2Ki 6:18
-PROPHECIES OF
Foretells
The birth of a son to the Shunammite woman
2Ki 4:16
Bounty to the starving people in Samaria
2Ki 7:1
The death of the unbelieving prince
2Ki 7:2
Seven years of famine in the land of Canaan
2Ki 8:1-3
The death of Ben-hadad, king of Syria
2Ki 8:7-10
Elevation of Hazael to the throne
2Ki 8:11-15
The victory of Jehoash over Syria
2Ki 13:14-19
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(God his salvation), son of Shaphat of Abel-meholah; the
attendant and disciple of Elijan, and subsequently his
successor as prophet of the kingdom of Israel. The earliest
mention of his name is in the command to Elijah in the cave
at Horeb. 1Ki 19:16,17 (B.C. about 900.) Elijah sets forth
to obey the command, and comes upon his successor engaged in
ploughing. He crosses to him and throws over his shoulders
the rough mantle --a token at once of investiture with the
prophet's office and of adoption as a son. Elisha delayed
merely to give the farewell kiss to his father and mother
and preside at a parting feast with his people, and then
followed the great prophet on his northward road. We hear
nothing more of Elisha for eight years, until the
translation of his master, when he reappears, to become the
most prominent figure in the history of his country during
the rest of his long life. In almost every respect Elisha
presents the most complete contrast to Elijah. Elijah was a
true Bedouin child of the desert. If he enters a city it is
only to deliver his message of fire and be gone. Elisha, on
the other hand, is a civilized man, an inhabitant of cities.
His dress was the ordinary garment of an Israelite, the
beged, probably similar in form to the long abbeyeh of the
modern Syrians. 2Ki 2:12 His hair was worn trimmed behind,
in contrast to the disordered locks of Elijah, and he used a
walking-staff, 2Ki 4:29 of the kind ordinarily carried by
grave or aged citizens. Zec 8:4 After the departure of his
master, Elisha returned to dwell at Jericho, 2Ki 2:18 where
he miraculously purified the springs. We next meet with
Elisha at Bethel, in the heart of the country, on his way
from Jericho to Mount Carmel. 2Ki 2:23 The mocking children,
Elisha's curse and the catastrophe which followed are
familiar to all. Later he extricates Jehoram king of Israel,
and the kings of Judah and Edom, from their difficulty in
the campaign against Moab arising from want of water. 2Ki
3:4-27 Then he multiplies the widow's oil. 2Ki 4:5 The next
occurrence is at Shunem, where he is hospitably entertained
by a woman of substance, whose son dies, and is brought to
life again by Elisha. 2Ki 4:8-37 Then at Gilgal he purifies
the deadly pottage, 2Ki 4:38-41 and multiplies the loaves.
2Ki 4:42-44 The simple records of these domestic incidents
amongst the sons of the prophets are now interrupted by an
occurrence of a more important character. 2Ki 5:1-27 The
chief captain of the army of Syria, Naaman, is attacked with
leprosy, and is sent by an Israelite maid to the prophet
Elisha, who directs him to dip seven times in the Jordan,
which he does and is healed, 2Ki 5:1-14 while Naaman's
servant, Gehazi, he strikes with leprosy for his
unfaithfulness. ch. 2Ki 5:20-27 Again the scene changes. It
is probably at Jericho that Elisha causes the iron axe to
swim. 2Ki 6:1-7 A band of Syrian marauders are sent to seize
him, but are struck blind, and he misleads them to Samaria,
where they find themselves int he presence of the Israelite
king and his troops. 2Ki 6:8-23 During the famine in
Samaria, 2Ki 6:24-33 he prophesied incredible plenty, ch.
2Ki 7:1-2 which was soon fulfilled. ch. 2Ki 7:3-20 We next
find the prophet at Damascus. Benhadad the king is sick, and
sends to Elisha by Hazael to know the result. Elisha
prophesies the king's death, and announces to Hazael that he
is to succeed to the throne. 2Ki 8:7,15 Finally this prophet
of God, after having filled the position for sixty years, is
found on his death-bed in his own house. 2Ki 13:14-19 The
power of the prophet, however, does not terminate with his
death. Even in the tomb he restores the dead to life. ch.
2Ki 13:21
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God his salvation, the son of Shaphat of Abel-meholah, who
became the attendant and disciple of Elijah (1 Kings
19:16-19).
His name first occurs in the command given to Elijah
to anoint
him as his successor (1 Kings 19:16). This was the
only one of
the three commands then given to Elijah which he
accomplished.
On his way from Sinai to Damascus he found Elisha at
his native
place engaged in the labours of the field, ploughing
with twelve
yoke of oxen. He went over to him, threw over his
shoulders his
rough mantle, and at once adopted him as a son, and
invested him
with the prophetical office (comp. Luke 9:61, 62).
Elisha
accepted the call thus given (about four years
before the death
of Ahab), and for some seven or eight years became
the close
attendant on Elijah till he was parted from him and
taken up
into heaven. During all these years we hear nothing
of Elisha
except in connection with the closing scenes of
Elijah's life.
After Elijah, Elisha was accepted as the leader of
the sons of
the prophets, and became noted in Israel. He
possessed,
according to his own request, "a double portion" of
Elijah's
spirit (2 Kings 2:9); and for the long period of
about sixty
years (B.C. 892-832) held the office of "prophet in
Israel" (2
Kings 5:8).
After Elijah's departure, Elisha returned to
Jericho, and
there healed the spring of water by casting salt
into it (2
Kings 2:21). We next find him at Bethel (2:23),
where, with the
sternness of his master, he cursed the youths who
came out and
scoffed at him as a prophet of God: "Go up, thou
bald head." The
judgment at once took effect, and God terribly
visited the
dishonour done to his prophet as dishonour done to
himself. We
next read of his predicting a fall of rain when the
army of
Jehoram was faint from thirst (2 Kings 3:9-20); of
the
multiplying of the poor widow's cruse of oil (4:1-
7); the
miracle of restoring to life the son of the woman of
Shunem
(4:18-37); the multiplication of the twenty loaves
of new barley
into a sufficient supply for an hundred men (4:42-
44); of the
cure of Naaman the Syrian of his leprosy (5:1-27);
of the
punishment of Gehazi for his falsehood and his
covetousness; of
the recovery of the axe lost in the waters of the
Jordan
(6:1-7); of the miracle at Dothan, half-way on the
road between
Samaria and Jezreel; of the siege of Samaria by the
king of
Syria, and of the terrible sufferings of the people
in
connection with it, and Elisha's prophecy as to the
relief that
would come (2 Kings 6:24-7:2).
We then find Elisha at Damascus, to carry out the
command
given to his master to anoint Hazael king over Syria
(2 Kings
8:7-15); thereafter he directs one of the sons of
the prophets
to anoint Jehu, the son of Jehoshaphat, king of
Israel, instead
of Ahab. Thus the three commands given to Elijah
(9:1-10) were
at length carried out.
We do not again read of him till we find him on his
death-bed
in his own house (2 Kings 13:14-19). Joash, the
grandson of
Jehu, comes to mourn over his approaching departure,
and utters
the same words as those of Elisha when Elijah was
taken away:
"My father, my father! the chariot of Israel, and
the horsemen
thereof."
Afterwards when a dead body is laid in Elisha's
grave a year
after his burial, no sooner does it touch the
hallowed remains
than the man "revived, and stood up on his feet" (2
Kings
13:20-21).
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("God for salvation".) ELISEUS in New Testament. Shaphat's
son, of Abel Meholah ("meadow of the dance"), in the Jordan
valley. See his call: ELIJAH. He was engaged at field work,
12 yoke before him, i.e. himself with the 12th while the
other 11 were in other parts of the field; or, as land was
measured by "yokes of oxen," he had plowed land to the
extent of nearly 12 yokes, and was finishing the 12th:
either view marks his being a man of substance. Hengstenberg
regards the twelve as marking him the prophet of the whole
covenant nation, not merely of the ten tribes. Whether
formally "anointed" with oil or not, he was really anointed
with the Spirit, and duly called by his predecessor to the
prophetic office by Elijah's crossing over, and hastily
throwing upon him the rough mantle, the token of
investiture, and then going as quickly as he came. Elisha
was one to act at once on God's first call, at all costs.
So bidding farewell to father and mother (contrast
Matthew 8:21-22; "suffer me first to go and (tend my father
until his death, and then) bury my father"; and Luke 9:61-
62, where the "bidding farewell" involved in that particular
case a division of heart between home relations and Christ,
Luke 14:26; Matthew 10:37; Philemon 3:13), and slaying a
yoke of oxen and boiling the flesh with the wooden
instruments (compare 2 Samuel 24:22), a token of giving up
all for the Lord's sake, he ministered to Elijah henceforth
as Joshua did to Moses. His ministry is once described,
"Elisha who poured water on the hands of Elijah." He was
subordinate; so the sons of the prophets represent it:
"Jehovah will take away thy master (Elijah) from thy head"
(2 Kings 2:3). Yet his ministry made an advance upon that of
his master...
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e-li'-sha ('elishah, "God saves"; Elisa, Eleisai): Mentioned
in Gen 10:4 as the eldest son of Javan, and in Ezek 27:7 as
the source from which the Tyrians obtained their purple dyes.
On the ground of this latter statement attempts have been made
to identify it with Southern Italy or the north of Africa.
Josephus (Ant., I, vi, 1) identified Elisha with the Aeolians.
The Targum on Ezekiel gives "the province of Italy." Other
suggestions include Hellas, Ells, and Alsa; the last named is
a kingdom mentioned in the Tell el-Amarna Letters, but its
precise location is unknown. It is impossible as yet to claim
certainty for any of these conjectures.
A. C. Grant
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A descendant of Noah
Ge 10:4; 1Ch 1:7
-Islands of the Mediterranean bear the name of
Eze 27:7
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(God is salvation), the eldest son of Javan. Ge 10:4 The
residence of his descendants is described in Eze 27:7 as the
isles of Elishah, whence the Phoenicians obtained their purple
and blue dyes. Some connect the race of Elishah with the
AEolians, others with Elishah, and in a more extended sense
Peloponnesus, or even Hellas.
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the oldest of the four sons of Javan (Gen. 10:4), whose
descendants peopled Greece. It has been supposed that
Elishah's
descendants peopled the Peloponnesus, which was known
by the
name of Elis. This may be meant by "the isles of
Elishah" (Ezek.
27:7).
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Javan's oldest son (Genesis 10:4). Ezekiel 27:7; "purple from
the isles of Elishah." As Javan represents the Ionian Greeks;
so Elishah the Aeolians, whose favorite resort was to maritime
situations, in Greece, Thessaly, and Asia Minor, and Lesbos
and Tenedos. Hellas (Greece) and Elis in the Peloponnese are
kindred Bathes.
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it is God; the lamb of God: God that gives help
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e-lish'-a-ma ('elishama`, "God has heard"):
(1) Grandfather of Joshua and son of Ammihud; prince of the
tribe of Ephraim in the Exodus (Nu 1:10; 7:48,53; 1 Ch 7:26).
(2) A son of David, born in Jerusalem (2 Sam 5:16; 1 Ch 3:8).
(3) By textual corruption in 1 Ch 3:6 for Elishua, another of
David's sons; compare 2 Sam 5:15.
(4) A scribe of Jehoiakim (Jer 36:12,20,21).
(5) One "of the seed royal," grandfather of Ishmael, the
slayer of Gedaliah (2 Ki 25:25; Jer 41:1).
(6) A man of the tribe of Judah (1 Ch 2:41).
(7) One of the priests appointed by Jehoshaphat to teach the
law (2 Ch 17:8).
F. K. Farr
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1. Grandfather of Joshua
Nu 1:10; 2:18; 7:48,53; 10:22; 1Ch 7:26
-2. A son of David
2Sa 5:16; 1Ch 3:8; 14:7
-3. Another son of David, elsewhere called ELISHUA, which see
1Ch 3:6
-4. A descendant of Judah
1Ch 2:41
-5. Probably identical with number four
2Ki 25:25; Jer 41:1
-6. A secretary to Jehoiakim
Jer 36:12
-7. A priest sent by Jehoshaphat to teach the law
2Ch 17:8
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(whom God hears).
1. The "prince" or "captain" of the tribe of Ephraim
in the wilderness of Sinai. Nu 1:10; 2:18; 7:48; 10:22 (B.C.
1491.) From 1Ch 7:26 we find that he was grandfather to the
great Joshua.
2. A son of King David. 1Sa 5:16; 1Ch 3:8; 14:7
3. Another son of David, 1Ch 3:6 who in the other
lists is called ELISHUA. (B.C. after 1044.)
4. A descendant of Judah. 1Ch 2:41
5. The father of Nethaniah and grandfather of Ishmael.
2Ki 25:25; Jer 41:1
6. Scribe of King Jehoiakim. Jer 36:12,20,21 (B.C.
605.)
7. A priest in the time of Jehoshaphat. 2Ch 17:8 (B.C.
912).
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whom God hears. (1.) A prince of Benjamin, grandfather of
Joshua
(Num. 1:10; 1 Chr. 7:26). (2.) One of David's sons (2
Sam.
5:16). (3.) Another of David's sons (1 Chr. 3:6). (4.)
A priest
sent by Jehoshaphat to teach the people the law (2
Chr. 17:8).
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1. Numbers 1:10; Numbers 2:18; Numbers 7:48; Numbers 10:22; 1
Chronicles 7:26-27. 1 Chronicles 7:2. 2 Samuel 5:15-16; 1
Chronicles 3:6; 1 Chronicles 3:8; 1 Chronicles 14:7.
3. 1 Chronicles 2:41. According to tradition, father
of Nethaniah and grandfather of Ishmael, "of the seed royal"
at the captivity (2 Kings 25:25; Jeremiah 41:1).
4. Jeremiah 36:12; Jeremiah 36:20-21. Jeremiah 36:5. 2
Chronicles 17:8.
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e-lish'-a-fat ('elishaphat, "God is judge"): This man figures
in the Levitical conspiracy against Athaliah, to make Joash
king. He was one of the "captains of hundreds" employed in the
enterprise by Jehoiada the priest (2 Ch 23:1).
