Bible Names H-M
Herod illustrates well, the need of man for a Savior. His royalty and great wealth allowed him to live a large life. As a magnified cut away of a city map helps us to see the territory in greater detail, the largeness of Herod’s fallen nature can also help us see our own condition. A humble seeker of God may be able to find portions of his own fallen character, that under different circumstances, could also enlarge on a grand scale for all to see and historians to record.
Yet, thankfully, we have a savior to spare us from our own sin, and when we sin, to use His truth to turn us back to Himself, that He might bestow on us His mercy and love, which is larger than all the sin in the world.
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Antipas and Archelaus , Antipas and Jesus , Antipas and John the Baptist ,t Antipas and Rome , Antipas the Tetrarch ,
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BKA 112 – Herod Antipas. This Bible Knowledge Accelerator program contains a very brief overview of the life and history of Herod Antipas.
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Herod Antipas became Tetrarch of Galilee and Peraea (4 B.C.–39 A.D.). He built the purely Hellenistic city of Tiberias over a cemetery and lost favor with the Jews because of this "unclean" capital city. After renouncing his first wife he married Herodias, the former wife of his half brother Herod Philip, who brought her daughter Salome with her to Antipas’ court.
When John the Baptist accused Antipas of adultery, the king, after Salome’s dance and at the instigation of Herodias, had him beheaded in prison. This Herod Antipas was Jesus’ earthly king who Jesus called "that fox", and Pontius Pilate later sent Jesus, during the trial, to Herod, who happened to be in Jerusalem at the time. Herod Antipas ordered his soldiers to mock Jesus and sent him back to the Roman procurator (Luke 23:6-16).
He is the Herod of the gospels and died in exile in the year 39 A.D.
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Herod was the name of a variety of members of the royal dynasty which originated in Edom or Idumea after it had been forced to adopt the Jewish religion by John Hyrcanus in 125 B.C. This family ruled in Palestine as vassals of the Romans. The history of this dynasty, which succeeded that of the Maccabees, largely relates to the political history of Palestine during this whole period.
Herod I (the Great) was son of Antipater and made king by the Romans in 40 B.C. He managed to keep hold of his throne in the face of the many changes in the government at Rome.
His kingdom comprised Judea, Samaria, Galilee, Idumea, Batanea, and Peraea, which was approximately the same size as the kingdom of David and Solomon.
Although Herod had exceptional leadership skills, he was extremely disliked by the Jews. His attitude toward the Maccabean dynasty, to which he was related by marriage, along with his insolence and cruelty, angered them all the more. He even had his brother-in-law and several of his wives and sons executed.
He forced heavy taxes and brutally repressed any rebellions. But it was by his policy of Hellenistic culture that he greatly wounded the Jews. The construction of a race-course, a theater, and an amphitheater in Jerusalem, his wide support of the emperor cult in the East, and the construction of pagan temples in foreign cities at his own expense could not be forgiven, even though he restored and reconstructed the Temple of Jerusalem and continually pleaded the cause of the Jews of the Diaspora to the emperor to his own gains.
There was no close tie between the king and his people; he remained an Edomite and a friend of Rome, only holding on to his power by the use of a merciless military force. This is the same Herod the Great who massacred the children of Bethlehem (Matt. 2).
Herod suddenly died in 4 B.C. After his death, the Emperor Augustus made three of Herod’s sons the rulers of different parts of their father's kingdom.
One son, Archelaus (Matt. 2), obtained Judea and Samaria. He was a tyrant like his father and lacked his fathers ambition and talent. He irritated the Jews and Samaritans so intensely that Augustus deposed him in 6 A.D. and placed a Roman procurator over his kingdom.
Another son, Herod Antipas, became tetrarch of Galilee and Peraea (4 B.C.- 39 A.D.) . He built the purely Hellenistic city of Tiberias. After renouncing his first wife he married Herodias, the former wife of his half brother Herod Philip, who brought her daughter Salome with her to Antipas' court.
When John the Baptist accused Antipas of adultery, the king, after Salome's dance and at the instigation of Herodias, had him beheaded in prison. This Herod was Jesus' earthly ruler, and Pilate sent Jesus, in the course of his trial, to Herod who was in Jerusalem at the time for the Passover. Herod ordered his soldiers to mock Jesus and sent him back to the Roman procurator (Luke 23:6-16). He is the Herod of the Gospels and he died in exile in the year 39.
Herod's third son, Philip, was put in charge of the provinces between the Jordan and Damascus. He is supposed to have been a humane ruler. His capital was Caesarea Philippi. In the year 30 he married Salome, whose father was his half brother and whose mother was his niece. He died in 34 A.D.
Agrippa I, Herodias' brother, succeeded him. Agrippa acquired Antipas' tetrarchy in the year 40 and Samaria and Judea came under his rule in 41, so that he finally reigned over the entire kingdom of his grandfather. He was the only Herod who, though at heart a Hellenist, tried by his policies to win the support of the more orthodox Jews. But in spite of these policies he put James the Apostle to death and imprisoned Peter (Acts 12). His death, which took place in 44, is also mentioned in the New Testament.
His son, Agrippa II (27-100 A.D.), never ruled in Jerusalem. By inheritance and the favor of the Romans he finally acquired a fairly large kingdom to the North of Palestine. The Jews only came in contact with him because he had supervision of the temple and appointed the high priests. In the New Testament he is mentioned as having paid a visit to Festus, the procurator, at Caesarea, where Paul delivered a speech before him (Acts 25). It also says that his sister, Bernice, during the Jewish War, became Titus' mistress. His sister Drusilla, married to the procurator Felix, heard Paul speak (Acts 24). With Agrippa II's death, the Herodian dynasty disappeared from the stage of history.
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Herod Antipas ruled from 4 B.C.-39 A.D. He was the son of Herod and Malthace ( a Samaritan) born 20 B.C. and the younger brother of Archelaus.
Of all the Herodians, Herod Antipas is the most prominent in the New Testament, for he was the tetrarch over Galilee and Perea, the two areas in which John the Baptist and Christ did most of their ministry.
When Antipas returned from Rome to begin his rule in the domains allotted to him by Augustus Caesar, he found much of his new territories in ruin because of the rebellion at the feast of Pentecost in 4 B.C. He had to restore order and rebuild what had been destroyed.
His father Herod the Great was one of the greatest builders of the ancient world and he had also founded cities. Antipas desired to follow in his fathers footsteps. He began by rebuilding Sepphoris which was the largest city in Galilee and his capital city until he built Tiberias. He probably completed the task around 10 A.D. and it is very possible that Joseph, Mary's husband, ran his trade as a carpenter (Matt 13:55; Mark 6:3) during its rebuilding, since Nazareth was only four miles to the south/southwest of Sepphoris.
Antipas then rebuilt the second major city called Livias (or Julias) of Perea in honor of Livia, the wife of Augustus. Antipas completed this city in 13 A.D.
Out of the 12 cities that the Herodian family had built, Tiberias should be considered as one of the most important. It was the first city in Jewish history to be founded within the municipal framework of a Greek polls. It was built in honor of the reigning Emperor Tiberius.
It is important to note that while they were building the city of Tiberias they struck upon a cemetery. Antipas destroyed the cemetery and because of that the Jewish authorities considered it unclean and Antipas had difficulty in getting any Jews to settle there let alone the devout Jews. He offered free houses and lands and exemption from taxes for the first few years if anyone moved into the new city. It was completed 23 A.D. and became Antipas' capital.
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The only significant event that occurred early in Antipas' career was in 6 A.D. when a delegation of Jews and Samaritans as well as Philip and Antipas went to Rome to bring about the downfall of his brother Archelaus.
Although Antipas remained a tetrarch, he at least gained the dynastic title "Herod" which was of great significance both to his subjects and to the political and social circles of the Roman world. This title given by the emperor may have been a replacement of the title king.
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The situation for which Herod Antipas was remembered most was with the imprisonment and death of John the Baptist (Matt 14:3-12; Mark 6:1729; Luke 3:19, 20; Jos. Antiq. xviii. 5. 2 ; 116-119) .
Antipas had married the daughter (name unknown) of Aretas IV, the Nabatean king, which probably was instigated by Augustus who was known to favor intermarriages among the various rulers for the sake of peace in the Roman empire. This marriage would have not only made for peace between the Jews and the Arabs, but also Aretas' territory served as a buffer between Rome and Parthia. Hence they were married around 14 A.D.
Around 15 years later (29 A.D.) Antipas made a journey to Rome. On his way he paid a visit to his half brother Herod (Philip) who had apparently lived in one of the coastal cities of Palestine. Antipas fell in love with his Philip's wife Herodias who was also Philip’s own niece. She seemed was a very ambitious woman and this was her opportunity to become the wife of a tetrarch. She agreed to marry Antipas on his return from Rome upon the condition that Aretas' daughter must be cast out (Jos. Antiq. xviii. 5. 1 ; 109, 110) . Aretas' daughter got wind of the arrangement and quickly fled to her father. This divorce was not only a personal insult to Aretas but also a breach of a political alliance which later led to a retaliation by Aretas.
Not long after Aretas' daughter had departed, Antipas and Herodias were married. John the Baptist spoke boldly against this marriage and therefore Antipas imprisoned him. John's denouncement was that Antipas had married his brother Philip's Wife. The Mosaic law forbad the marriage of a brother's wife (Lev 18:16; 20:21) with the exception of raising children to a deceased childless brother by levirate marriage (Deut 25:5; Mark 12 :19) . Antipas’ brother Philip also had offspring (Salome), and Philip was still alive!
Also see The Question About Philip
Herodias was not satisfied to leave John in prison and so at a suitable time she arranged for a banquet, probably for Antipas' birthday, at Machaerus in Perea in order to get rid of John.
Her daughter Salome danced before Antipas' dignitaries and he promised her with an oath that he would give her anything up to half of his kingdom. Being advised by her mother, she requested John the Baptist's head on a platter.
Antipas was sorry that he had made the promise under oath but due to the presence of his guests he had to follow through with the request. Consequently John the Baptist's ministry had come to an end in around 31-32 A.D.
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Antipas' relationship to Jesus is seen in three events.
The first event is when Herod Antipas first began to hear about Jesus and concluded that this one is "John the Baptist resurrected from the dead" (Matt 14:1, 2; Mark 6:14-16; Luke 9:7-9). It may have been that he was plagued with his own guilt and the possibility that perhaps God had anointed John the Baptist. He is the one that had John beheaded, and forced to do so. Now this new preacher, Jesus, was gaining even more popularity than John and what was he to do?
Antipas wanted to see Jesus but was not able to do so because Jesus not only withdrew from his territories, but also Antipas did not want to use force because he might rouse the people again as with John.
The second event to is when Jesus was on His final journey to Jerusalem. Some of the Pharisees came to Jesus and stated that He had better remove Himself from Herod Antipas' territories because he sought to kill Jesus (Luke 13:31-33).
Jesus replied by saying, "Go tell that fox" that He would continue His ministry of healing the sick and casting out demons for a short time at least, but only after He had finished His work would He go to Jerusalem to perish.
Antipas saw the potential danger of Christ's influence on the people and wanted Him to leave his domains by threatening to kill Him. Antipas did not dare to use force because there was no evidence that Jesus was causing potential trouble and the people had not forgiven Antipas for his treatment of John the Baptist whom they considered a prophet.
But Jesus saw through Antipas' scheme and called him a "fox" (the animal which is weak and uses cunning deceit to achieve its aims), hence a crafty coward. Jesus was to finish His ministry there for a short time and though Antipas killed John the Baptist in his territory, he did not scare Jesus nor control His fate.
The final event was when Jesus was tried by Antipas in 29 A.D. (Luke 23:6-12). Pilate was intimidated by the Jewish leaders who had insisted on Jesus' execution but Pilate found no guilt in Him. He found the easiest solution was to send Jesus to Antipas who was in Jerusalem for the Passover when he heard that Jesus was from Galilee.
Another reason for handing Jesus over to Antipas was for diplomatic courtesy in order to improve his relationship with Antipas which had been damaged by the Galilean massacre (Luke 13 :1) and by the incident over the votive shields being brought into Jerusalem by Pilate (Philo Legatio ad Gaium 299-304). This incident was reported by Antipas (and other Herods) to Tiberius who ordered Pilate to remove the shields immediately. Pilate had overstepped himself and was anxious to appease.
Antipas did not presume on Pilate's gesture but after mocking Jesus, Antipas sent Jesus back. The one thing that was accomplished in this trial was the reconciliation of Antipas and Pilate.
note: Many scholars consider this story as legendary since it is not in the other gospels. Luke probably included it because Theophilus, who was the addressee of the gospel and probably a Roman officer, would have been interested in the reconciliation between Antipas and Pilate (Luke 23 :12).
Certainly if Theophilus were a Roman official he would have been interested in the relationship of the Herods and the prefects of Judea.
Since the other gospels did not have a particular interest in the Herods one can see the reason for the omission of this event, especially since it adds nothing to the progression of the trial of Christ. There are some scholars who think that the source of the story is Acts 4:25, 26 (which quotes Ps 2 :1, 2) but upon close examination the opposite is true.
Other scholars say that the story’s origin is in the Gospel of Peter but if one examines the Gospel of Peter, he will see no real parallel with Luke's account of Antipas' trial of Jesus. In fact the Gospel of Peter holds Antipas responsible for Jesus' death where there is nothing of this in Luke.
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In 36 A.D. Aretas made an attack on Antipas and defeated Antipas' army. The Jews saw this defeat as a divine retribution upon Antipas for his execution of John the Baptist (Jos. Antiq. 5. 1. 2 ; 116, 119) . Tiberius ordered Vitellius, governor of Syria, to help Antipas but before he attacked Aretas he with Antipas went up to Jerusalem to celebrate a feast (probably Pentecost in 37 A.D.). While in Jerusalem Vitellius received the news of Tiberius' death (March 16, 37 A.D.) and consequently called off his expedition against Aretas until he received commands from the new emperor Caligula.
Caligula upon his accession gave his friend Agrippa I, brother of Herodias, the land of Philip as well as the tetrarch of Lysanius with the title of king (Jos. Antiq. xviii. 6. 10 ; 225, 239). Later Agrippa went to Palestine (August of 38 A.D.). Due to Agrippa's acquisition of the title of king, Herodias prodded Antipas to go to Rome to seek the same title.
Finally in A.D. 39 Antipas with Herodias went to Rome but meanwhile Agrippa dispatched one of his freedmen to Rome to bring accusations against Antipas which resulted in Antipas' banishment to exile at Lugdunum Convenarum, now SaintBertrand de Comminges of France.
Although Herodias did not have to go into exile she chose to follow her husband. Antipas' territories were given to Agrippa (Jos. Antiq. 7. 1-2 ; 240-255; War ii. 9. 6 ; 181-183) .
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Luke 3:1-2
3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.
Luke 23:6-18
6 When Pilate heard of Galilee, he asked if the Man were a Galilean. 7 And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. 8 Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. 9 Then he questioned Him with many words, but He answered him nothing. 10 And the chief priests and scribes stood and vehemently accused Him. 11 Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate. 12 That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other. 13 Then Pilate, when he had called together the chief priests, the rulers, and the people, 14 said to them, "You have brought this Man to me, as one who misleads the people. And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; 15 no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him. 16 I will therefore chastise Him and release Him" 17(for it was necessary for him to release one to them at the feast). 18 And they all cried out at once, saying, "Away with this Man"
Matt 14:1-12
14:1 At that time Herod the tetrarch heard the report about Jesus 2 and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him." 3 For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 4 Because John had said to him, "It is not lawful for you to have her." 5 And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod. 7 Therefore he promised with an oath to give her whatever she might ask. 8 So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter." 9 And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her. 10 So he sent and had John beheaded in prison. 11 And his head was brought on a platter and given to the girl, and she brought it to her mother.
Mark 6:14-21
14 Now King Herod heard of Him, for His name had become well known. And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him." 15 Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." 16 But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" 17 For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her. 18 For John had said to Herod, "It is not lawful for you to have your brother's wife." 19 Therefore Herodias held it against him and wanted to kill him, but she could not; 20 for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly.
Luke 9:7-9
7 Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, 8 and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9 And Herod said, "John I have beheaded, but who is this of whom I hear such things?" So he sought to see Him.
Luke 13:31-33
31 On that very day some Pharisees came, saying to Him, "Get out and depart from here, for Herod wants to kill You." 32 And He said to them, "Go, tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.' 33 Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.
Acts 4:27-28
27 "For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 28 to do whatever Your hand and Your purpose determined before to be done.
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40 BC
Herod the Great appointed King of Judea by Marc Anthony in Rome.
20 BC
Herod begins to rebuild the Great Temple in Jerusalem in an attempt to restore it to its former splendor as under Solomon.
20 BC
Antipas is born to Herod the Great (an Idumaean) and Malthace ( a Samaritan)
4 BC Jesus of Nazareth born in Roman Palestine (by some estimates).
4 BC
Herod the Great dies.
4 BC
Herod Antipas becomes Tetrarch of Galilee and Peraea
14 - 37 AD
Tiberius I emperor of Rome, b. 42 BC.
18 AD
Caiaphas become high priest in Jerusalem (until 36).
26 AD
Jesus begins his public ministry.
26 (until 36 AD)
Pontius Pilate is governor of Judea.
26 AD
John the Baptist wanders and preaches.
Jesus baptized. [Luke 3,1-2] (15th year of Tiberius).
27 AD
John the Baptist is beheaded on orders from Herod Antipas.
29 AD
Pontius Pilate sends Jesus to Antipas in Jerusalem
Herod Antipas send Jesus back to Pontius Pilate for trial
Jesus of Nazareth is crucified in Jerusalem.
39 AD
Herod Antipas is banished to Lyons in Gaul.
Herodias comes to join Antipas in exile.
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Political map of Palestine during New Testament times, when Pontius Pilate was procurator of Judea and Herod was Tetrarch of Galilee (Luke 3:1). The primary locations mentioned in the New Testament are listed; those with an underline are not found in the New Testament but were important in Old Testament times.
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This coin of Herod Antipas was struck at Tiberias with the
name of Herod the Tetrarch and a palm-branch (28 A.D.)
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Herod the Great ,
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Herod and the Parthians,
Herod the King 37-25 B.C. ,
Herod the King 25-14 B.C. ,
Herod the King 14-4 B.C. ,
Herod and Octavian ,
King of the Jews,
His Buildings,
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BKA 109 – Herod the Great. This Bible Knowledge Accelerator program contains a very brief overview of the life and history of the Herod I (The Great). Herod, dynasty reigning in Palestine at the time of Christ. As a dynasty the Herods depended largely on the power of Rome. They are usually blamed for the state of virtual anarchy in Palestine at the beginning of the Christian era.
Antipater,. fl. c. 65 B.C., was founder of the family fortune. He was an Idumaean and gave refuge to Hyrcanus II (see Maccabees), thus gaining a stronghold in Palestine. His son Antipater (d. 43 B.C.) was favored by Julius Caesar, who made him (c. 55 B.C.) virtual ruler of all of Palestine.
The son of the second Antipater was Herod the Great. (d. 4 B.C.), who gave the family its name. He was friendly with Marc Antony, who secured him (37–4 B.C.) the title of king of Judaea; after the battle of Actium he made peace with Octavian (later Augustus), who thereafter showed him great favor. He made great efforts to mollify the Jews by publicly observing the Law, by building a temple, and by reestablishing the Sanhedrin. He promoted Hellenization and adorned most of his cities, especially Jerusalem.
Herod married ten times, and the various families in the palace intrigued against each other continually. In his last years Herod was subject to some sort of insanity, and he became bloodthirsty. He executed (6 B.C.) Aristobulus and Alexander, his sons by Mariamne, granddaughter of Hyrcanus II. He executed (4 B.C.) Antipater, son of his first wife, when he found out that Antipater had instigated the intrigues that led to the execution of Aristobulus and Alexander. This was the Herod who was ruling at the time of Jesus' birth and who ordered the massacre of the Innocents (see Mat. 2).
Herod the Great divided his kingdom among his sons Archelaus, Herod Antipas, and Philip. Archelaus. (d. after A.D. 6) ruled Palestine south of the Vale of Jezreel from 4 B.C. to A.D. 6; he was removed by Augustus after complaints by the Jews. Herod Antipas. (d. after A.D. 39), tetrarch of Galilee and Peraea, was the Herod who executed John the Baptist and who was ruling at the time of Jesus' death.
Herod Antipas repudiated his wife, daughter of Aretas, to marry his niece Herodias, wife of his half brother Herod Philip, whom she divorced to marry Herod Antipas. This affair gained Herod Antipas many enemies, and the vaulting ambitions of Herodias eventually ruined him. She drove him to seek a royal title, and he was banished by Caligula in A.D. 39. Philip. (d. A.D. 34) was tetrarch of the region east of Galilee; his kingdom was non-Jewish, and he pursued a successful Romanizing and Hellenizing policy. He was probably the best of his family; his wife was Salome 1. He built Caesarea Philippi.
The eldest son of the executed Aristobulus, Herod Agrippa I. (d. A.D. 44), was a man of some ability. Out of friendship Caligula made him king (A.D. 39) of Philip's tetrarchy; later he was made (A.D. 41) ruler of S Syria and of Palestine east and west of the Jordan. Herod Agrippa I was strongly pro-Jewish, and he built extensively at Berytus (modern Beirut). His son, Herod Agrippa II. (d. c. 100), received only the northern part of his father's kingdom, and that not until c. 52. He was a poor ruler and alienated his subjects. His sister was Berenice (d. c. A.D. 28). After the fall of Jerusalem he went to Rome. He was the last important member of his family.
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King Herod I (The Great).
Herod was the name of a variety of members of the royal dynasty which originated in Edom or Idumea after it had been forced to adopt the Jewish religion by John Hyrcanus in 125 B.C. This family ruled in Palestine as vassals of the Romans. The history of this dynasty, which succeeded that of the Maccabees, largely relates to the political history of Palestine during this whole period.
Herod I (the Great) was son of Antipater and made king by the Romans in 40 B.C. He managed to keep hold of his throne in the face of the many changes in the government at Rome.
His kingdom comprised Judea, Samaria, Galilee, Idumea, Batanea, and Peraea, which was approximately the same size as the kingdom of David and Solomon.
Although Herod had exceptional leadership skills, he was extremely disliked by the Jews. His attitude toward the Maccabean dynasty, to which he was related by marriage, along with his insolence and cruelty, angered them all the more. He even had his brother-in-law and several of his wives and sons executed.
He forced heavy taxes and brutally repressed any rebellions. But it was by his policy of Hellenistic culture that he greatly wounded the Jews. The construction of a race-course, a theater, and an amphitheater in Jerusalem, his wide support of the emperor cult in the East, and the construction of pagan temples in foreign cities at his own expense could not be forgiven, even though he restored and reconstructed the Temple of Jerusalem and continually pleaded the cause of the Jews of the Diaspora to the emperor to his own gains.
There was no close tie between the king and his people; he remained an Edomite and a friend of Rome, only holding on to his power by the use of a merciless military force. This is the same Herod the Great who massacred the children of Bethlehem (Matt. 2).
Herod suddenly died in 4 B.C. After his death, the Emperor Augustus made three of Herod’s sons the rulers of different parts of their father's kingdom.
One son, Archelaus (Matt. 2), obtained Judea and Samaria. He was a tyrant like his father and lacked his fathers ambition and talent. He irritated the Jews and Samaritans so intensely that Augustus deposed him in 6 A.D. and placed a Roman procurator over his kingdom.
Another son, Herod Antipas, became tetrarch of Galilee and Peraea (4 B.C.- 39 A.D.) . He built the purely Hellenistic city of Tiberias. After renouncing his first wife he married Herodias, the former wife of his half brother Herod Philip, who brought her daughter Salome with her to Antipas' court.
When John the Baptist accused Antipas of adultery, the king, after Salome's dance and at the instigation of Herodias, had him beheaded in prison. This Herod was Jesus' earthly ruler, and Pilate sent Jesus, in the course of his trial, to Herod who was in Jerusalem at the time for the Passover. Herod ordered his soldiers to mock Jesus and sent him back to the Roman procurator (Luke 23:6-16). He is the Herod of the Gospels and he died in exile in the year 39.
Herod's third son, Philip, was put in charge of the provinces between the Jordan and Damascus. He is supposed to have been a humane ruler. His capital was Caesarea Philippi. In the year 30 he married Salome, whose father was his half brother and whose mother was his niece. He died in 34 A.D.
Agrippa I, Herodias' brother, succeeded him. Agrippa acquired Antipas' tetrarchy in the year 40 and Samaria and Judea came under his rule in 41, so that he finally reigned over the entire kingdom of his grandfather. He was the only Herod who, though at heart a Hellenist, tried by his policies to win the support of the more orthodox Jews. But in spite of these policies he put James the Apostle to death and imprisoned Peter (Acts 12). His death, which took place in 44, is also mentioned in the New Testament.
His son, Agrippa II (27-100 A.D.), never ruled in Jerusalem. By inheritance and the favor of the Romans he finally acquired a fairly large kingdom to the North of Palestine. The Jews only came in contact with him because he had supervision of the temple and appointed the high priests. In the New Testament he is mentioned as having paid a visit to Festus, the procurator, at Caesarea, where Paul delivered a speech before him (Acts 25). It also says that his sister, Bernice, during the Jewish War, became Titus' mistress. His sister Drusilla, married to the procurator Felix, heard Paul speak (Acts 24). With Agrippa II's death, the Herodian dynasty disappeared from the stage of history.
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The Family of the Herod's. Antipater of Idumaea (67-47 B.C.)
With all of the turmoil that caused the decay of the Hasmonean dynasty, the civil wars and the conversion of Syria and Palestine into a territory ruled by the Romans, the nation of Palestine was undergoing major factions. It was during this time that the dynasty of the Herods became prominent and Rome appointed a man named Antipas as the governor of Idumea (Jos. Antiq. xiv. 1. 3 ; 10). Antipater had a son who Josephus spoke about as being very wealthy and an Idumean by race. (Jos. War i. 6. 2. ; 123; also see Antiq. xiv. 1. 3 ; 9; Justin Martyr Dialogue with Trypho Iii. 3; Euseb. Hist. i. 6. 2; 7. 11; BT: Baba Bathra 3b-4a; Kiddushin 70b). This son was also named Antipater and it was he who was the father of Herod the Great.
Antipater had great influence in Palestine and Judea during the period of Aristobulus, Hyrcanus and Pompey the Great. He acquired great influence because of his father's position. He also became an advisor to the Maccabean Queen Alexandra Salome.
In 67 B.C., Queen Alexandra died, leaving the Kingdom to her oldest son Hyrcanus, and her younger was son, Aristobulus, was eager to have the power. Aristobulus was very strong-willed and self-seeking while Hyrcanus was peaceful and mild. After ruling for about three months he backed out. He never really desired to rule and so he passed all authority on to his younger brother Aristobulus who made himself king and high priest. The two brothers tried to remain peaceful with each other but it turned into a major struggle (Jos. Antiq. xiv. 1. 2 ; 4-7; xv. 6. 4 ; 180; War i. 5. 4 ; 117-119).
Antipater saw a great opportunity and decided to become the primary influence on the life of Hyrcanus. When tension had between the two sons had reached its climax Antipater sided with Hyrcanus, even though Aristobulus was a greater military commander. Antipater encouraged Hyrcanus to flee to Petra and seek help from the Arabian king (King Aretas III), and in 65 B.C. the Arabian army marched on Jerusalem to capture Aristobulus.
It wasn't long before the Roman legions arrived on the scene to put an end to the problems and, the soldiers of Rome marched into Jerusalem under the command of Pompey's lieutenant, M. Scaurus. The Arabians retreated and later Antipater had, realizing that Rome was closely involved with this whole situation, encouraged Hyrcanus to make an appeal to Pompey in Damascus. Aristobulus decided to do the same. Pompey decided to side with Hyrcanus because there was evidence of Aristobulus revolting against Rome (Jos. Antiq. xiv. 3. 3 ; 46, 47).
In 63 B.C. Pompey made war against Aristobulus, besieging the Jerusalem temple for three months. When Pompey won the war he went into the holy of holies but did not plunder it of its valuables (Jos. Antiq. xiv. 4. 4 ; 69-72; War i. 6. 5-7. 6 ; 133-153; Tac. Hist. v. 9; Appian Mithridatic Wars 106, 114; Florus i. 40. 30; Livy 102; Plutarch Pompey xxxix; cf. Dio Cassius xxxvii. 15-17)
Because of Hyrcanus' loyalty, Pompey gave him authority to rule in Judea, not as a king but as "ethnarch", he remained the high priest and Antipater remained in power as the chief minister of state. (Jos. Antiq. xiv. 4. 4 ; 73; War i. 7. 6 ; 153). Jerusalem was made a tributary of Rome and it was placed under Scaurus whom Pompey made legate of the province of Syria.
Antipater proved himself useful to the Romans both in government and in their operations against the Hasmoneans. In 57 B.C. the governor of Syria, Aulus Gabinius, broke Judea apart and Idumaea was given to Antipater. Antipater later joined this governor on an expedition to restore Ptolemy XII of Egypt to his throne.
Antipater married a woman named Cypros, of an illustrious Arabian, by whom he had four sons: Phasael, Herod, Joseph, Pheroras, and a daughter, Salome (Jos. Antiq. xiv. 7. 3 ; 121; War i. 8. 9 ; 181).
It was not long before the Roman civil wars erupted and Hyrcanus, because of Antipater, supported Pompey. Julius Caesar had rescued Aristobulus, who had been exiled, and sent him with two Roman legions to begin a revolt in Judea. Not long after Aristobulus was poisoned and could not follow-through the plan, that's Antipater was spared.
After Pompey was defeated by Julius Caesar in 48 B.C. in Egypt (at Pharsalus), Antipater acted shrewdly. He came to Caesar to aid him when the Roman commander was having serious trouble in Alexandria, and Caesar was so thankful that he rewarded Antipater with the title of chief minister of Judea. Caesar also granted him Roman citizenship, and the right to collect taxes for Rome. Antipater himself was also made exempt for any personal taxes.
Immediately after, Antipater went around the country to put an end to the problems and convince the Judean population to be loyal to Hyrcanus. Deep inside though, he felt that Hyrcanus was an unsuitable leader of Judea so he took the country in his own hands and appointed his son Phasael as governor of Jerusalem and his second son Herod as governor of Galilee (Jos. Antiq. xiv. 9. 1-2 ; 156-158; War i. 10. 4 ; 201-203).
In 44 B.C., Julius Caesar was assassinated, and Cassius, one of the murderers, came to Syria demanding support. Antipater and Hyrcanus had no choice but to assist him and Herod collected many taxes to help Cassius in his war against Marc Antony.
The Jews, however, were extremely angry and bitter of Antipater's pro-Roman policies, a group of anti-Romans, led by a man named Malichus, revolted against Antipater and he was poisoned in 43 B.C.
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Governor of Galilee (47-37 B.C.).
At around 25 years old Herod became governor of Galilee. It wasn't long before the Galilean Jews and the Roman officials in Syria began to admire this young man. Herod was quick to capture and execute the outlaw Ezekias and most of his followers. At one point many people came to Hyrcanus and tried to convince him that Herod was getting too powerful and that he had violated Jewish laws when he executed Ezekias and his followers. They recommended that Herod stand trial before the Sanhedrin.
Around 47 B.C. Hyrcanus was persuaded and ordered Herod to be brought to trial. Herod got the message and came to the trial but when he showed up he appeared as a king dressed in purple and attended by his bodyguard. Sextus Caesar, the governor of Syria, gave the orders to Hyrcanus that Herod should be acquitted or their would be great consequences.
When Herod was released he came to Damascus to join up with Sextus Caesar. Sextus saw Herod as a remarkable man with much popularity and appointed him as governor of Coele-Syria, and Herod became more and more familiar with Roman laws and Customs, especially when dealing with affairs in Syria.
Herod was very angry that Hyrcanus had called him to trial and to avenge himself he marched against Jerusalem, but his father and his brother both persuaded him to refrain from violence.
Caecilius Bassus, an enemy of Julius Caesar and friend of Pompey, murdered Sextus Caesar and became the new leader of Syria. Antipater, who was a friend of Julius Caesar, sent his troops against Bassus with his two sons leading them. This small War lasted for about three years and after Caesar was assassinated by Cassius, Brutus, and their followers in March of 44 B.C., Cassius came to Syria and defeated Bassus and he became the new leader of Syria.
Because Cassius required heavy taxes Antipater chose Herod, Phasael, and Malichus to do the collecting. It wasn't long before Herod became renowned for his collecting of taxes. Cassius was very pleased with Herod and not only appointed him as governor of Coele-Syria (just as he had been under Sextus) but also swore to make him king of Judea after the war that he and Brutus were fighting against Caesar and Antony.
The Herodians were becoming noticeably powerful because of the Romans and Malichus, a man whose life Antipater had once saved, bribed a servant to poison Antipater (43 B.C.). Herod sought revenge and killed Malichus with the sword.
Once Cassius had left Syria and joined up with Brutus in their campaign against Octavius and Antony, Judea was in turmoil again because of Hyrcanus. With some difficulty Herod stopped the revolt and before long another one broke out. Ptolemy, the ruler of the Itureans, gave protection to Antigonus, the son of Aristobulus. In 42 B.C. Herod defeated them and was congratulated by Hyrcanus and the people.
During this period Herod had a wife whose name was Doris. They had a son together whom they named Antipater, after his grandfather. Herod also became betrothed to Mariamne, the granddaughter of Hyrcanus II and the daughter of Aristobulus' son, Alexander. This would mean that she was a niece of Antigonus, who was the arch-rival of Herod.
By marrying Mariamne Herod would be marrying into the royal house of the Hasmoneans and would become the natural Hasmonean heir, and would cause him to win acceptance in Judean circles.
By 42 B.C. Marc Antony had defeated Cassius at Philippi and then advanced to Bithynia of Asia minor. When he arrived he was met by several Jewish leaders who brought accusations against Herod and Phasael (the governor of Jerusalem), saying that they were usurping their power and undermining Hyrcanus.
When Herod was questioned the gave a good defense against the accusations and the charges were dropped.
In the autumn of 41 B.C., when Marc Antony had gone to Antioch, the Jewish leaders came and spoke the same accusations against Herod and Phasael. But this time Hyrcanus was there and Marc Antony came to him personally and asked him who would be the best qualified ruler. Hyrcanus stated that he was in favor of Herod and Phasael. Marc Antony therefore confirmed their authority and appointed them as tetrarchs of Judea.
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It wasn't long before the new tetrarchs of Judea had to deal with the Parthians who had appeared in Syria in 40 B.C. Pacorus, the prince of Parthia, joined forces with Antigonus in order to seize the throne of Hyrcanus and give it to Antigonus. With the invading of Jerusalem by the Parthians a civil war broke out and fighting went on every day in the city.
When the feast of Pentecost was approaching, and thousands of Jews entering Jerusalem, a Parthian cup bearer named Pacorus arrived bringing word, supposedly, from the Parthian king regarding settlement. The proposal seemed good but Herod became suspicious and did not agree to go meet the king in Galilee, although Phasael and Hyrcanus showed up and they were captured and put in chains. Herod fled to Masada with his troops, relatives, and Mariamne. Later he moved to Petra, the capital of the Nabatean kingdom.
At this time the Parthians were sacking all of Jerusalem and parts of Judea. They made Antigonus king. Antigonus had Hyrcanus mutilated and sent to Parthia so that there would be no possibility of him ever being restored as high priest. Phasael either died in battle, was poisoned, or he committed suicide.
Herod had expected help and protection from the Arabian king Malchus, but he was asked to leave. Herod departed for Egypt and finally made his way to Rome where he was welcomed by Marc Antony and Octavius. Herod told them the whole story and after hearing it they established him as the king of Judea. In 39 B.C. he sailed from Italy back to Ptolemais and marched into Galilee. He captured Joppa and then made his way back to Masada where his relatives were. He found them under attack but with the help of the Roman armies he was able to quietly camp on the west side of Jerusalem.
Herod proclaimed that he was the rightful king and made a promise to forgive all past offenses that were made against him. Antigonus countered by proclaiming that Herod was and Idumaean, and a half Jew, and not a legitimate heir to the throne.
In 38 B.C. Herod overcame any armies in Galilee, and because the progress was slow he requested the help of Marc Antony and the Romans. He divided his army and left part of it with his brother Joseph with orders not to fight until reinforcements came, and with the rest of his army he went to Samosata where Antony was besieging Antiochus, king of Commagene, who had sided with the Parthians. Antony was pleased with Herod's help and his loyalty, and after they defeated and Samosata, Marc Antony ordered Sossius, one of his legates, to use the Roman army in support of King Herod.
King Herod returned to Antioch with two legions and crushed the opposition in Galilee. Unfortunately he also received the bad news that his brother Joseph had been killed at Jericho.
In the spring of 37 B.C. Herod moved his troops to Jerusalem and set up for siege. At that time he left the armies in charge and set off for Samaria to marry Mariamne after about five years of betrothal. By marrying Mariamne he would no doubt strengthen his claim to the throne, even though it was a despicable move against Antigonus.
Once he was married he immediately returned to Jerusalem. Antigonus had been in Jerusalem defending the city against the Roman legions of Sossius, but the city finally fell in the summer of 37 B.C.
When Herod showed up he realized that he needed to stop the Roman armies, who were his allies, from defiling the Temple and plundering the city's great wealth. He went to Sossius and pleaded with him to reward each soldier with a sizable gift. Sossius agreed and called his troops in to reward them and they marched away taking Antigonus to Marc Antony in chains.
According to Josephus Herod had paid a large bribe to persuade the Romans to put Antigonus out of the way. He also records that Antigonus fell beneath the axe. This brought an end to the Hasmonean rule of 129 years. Herod was now the undisputed king of Judea.
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During this period we will be looking at the time from Herod's accession as king in 37 B.C. to the execution of his favorite wife Mariamne, and finally the death of the sons of Babas, in 25 B.C., when the last heir of the Hasmonean family was executed.
While Herod was king he had many powerful opponents, namely the Pharisees, the ruling class, the Hasmonean family, and Cleopatra.
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The Pharisees never liked the fact that Herod was the king of Judea, mainly because he was an Idumaean, a half Jew, and a friend of the Romans. One of the problems that Herod always faced when dealing with the Pharisees was there tremendous popularity with the people. They were well-respected and considered very holy. But King Herod had his ways of dealing with the population. Whoever opposed him he quickly punished, and those who were his friends he rewarded with favors and great honors.
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The second group of powerful opponents to King Herod were the aristocratic followers of Antigonus. King Herod dealt with them harshly and one time he executed forty five of the most wealthy and most prominent members of this class. He seized their possessions and replenished his treasury which had been depleted because of all of his bribes.
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The Hasmonean Family
The third group of his powerful opponents were the family of the Hasmoneans. His mother-in-law, Alexandra, was the main source of most of his problems. During this time Hyrcanus had returned from Parthian exile, yet he was mutilated and thus could not serve as high priest. Herod needed someone to replace Hyrcanus as high priest. Herod was a half Jew and therefore he could not serve as high priest. He desired to choose a nonthreatening member of the Zadokite family, who were thought to have descended from Aaron, so he chose Ananel (Hananiel), a priest of the Babylonian exile.
Alexandra, Herod's mother-in-law, was insulted and considered it an intrusion on the Hasmonean line and only the rightful heir could serve as high priest, her sixteen-year-old son Aristobulus, the brother of Mariamne. She wrote to Cleopatra to persuade Marc Antony to force Herod to appoint her son Aristobulus as high priest. Herod immediately removed Ananel, which was unlawful because the high priest was to remain in office for his whole lifetime, and made Aristobulus high priest at 17 years old in 35 B.C.
Alexandra was finally happy but her happiness would be short-lived. King Herod did not trust her and so he had her watched very closely. Alexandra, knowing that she was being watched, accepted an invitation by Cleopatra to escape with her son and flee to Egypt. King Herod heard that she was making and escape with her son and allowed them to carry it out so that he could catch them in the act. At this time he chose to overlook the offense.
At the feast of Tabernacles people were showing great affection for Aristobulus, the officiating high priest. Herod considered this a threat and was determined to get rid of this potential rival. After the feast concluded, when Herod was invited by Alexandra to a feast at Jericho, Herod made a plan. He would act friendly to her and Aristobulus and invite them to go swimming since it was a hot day. He then bribed some men to play sports together in the water and drown Aristobulus by accident. King Herod rose up when this happened and made extreme lamentation. He then arranged the most magnificent funeral and he was not suspected in the least, by anyone except by his mother Alexandra, who decided to devote her life to revenge.
She informed Cleopatra of the murder. Cleopatra persuaded Marc Antony to call Herod to give an account for his actions. King Herod had no choice but to go and stand before Marc Antony and face possible death. Herod asked his uncle Joseph to keep watch over Mariamne during the time that he would answer to Marc Antony. Herod told Joseph in private that if he should be executed, that he was to kill Mariamne, because he did not want her to become someone else's lover.
when Herod appeared before Marc Antony he bribed him and gave an eloquent defense for his actions. When Herod returned, Joseph's wife Salome (Herod's sister) accused Joseph of having unlawful intercourse with Mariamne. When Herod questioned Mariamne she denied everything and he believed her. But somehow she learned about the secret command that Herod had given Joseph, and Herod found out and became outraged and executed Joseph without a trial in 34 B.C. He also had Alexandra bound in chains and put in prison, blaming her for all of his troubles.
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The fourth powerful opponent of King Herod was Cleopatra. As we just saw in the situation with Alexandra and how she went to Cleopatra, who in turn, reported everything to Marc Antony, Herod had serious problems with Cleopatra.
Because of her relationship with Marc Antony her territory was increasing greatly. After his expedition against Armenia in 34 B.C. she persuaded him to give her all of Phoenicia, the coast of Philistia south of the river, a portion of the Arabia, and the district of Jericho with its balsam plantations and many palm trees. The area of Jericho was Herod's most fertile portion of land in his whole kingdom. Is interesting that every time Cleopatra visited her territories King Herod received her with celebration, although he despised her. Whenever she made attempts to trap him he would never give in.
When the famous civil war broke out between Marc Antony and Octavius (later Augustus) Herod desired to take the cause of Marc Antony and help him in any way that he could. Cleopatra persuaded Marc Antony to order King Herod to go and fight against Malchus, the Arabian king. Malchus was late on his tribute and Cleopatra wanted him punished. But it was obvious that her real intent was that they would weakened each other or hopefully kill each other. This way she could easily overcome either of them.
Herod did as Marc Antony ordered him and fight against Malchus. When Herod had achieved the initial victory over the Arabs, Cleopatra came and gave help to the Arabians which resulted in Herod's defeat.
In 31 B.C. to a great earthquake happened in Herod's territory which killed over 30,000 people. At this time Herod made attempts to negotiate with the Arabs and sent an envoy to Arabia to make peace. When they arrived the Arabs slew them. When Herod heard what had happened he immediately gathered his army and attacked the Arabs and defeated them, he then returned home.
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On September 2nd, 31 B.C. Marc Antony was defeated by Octavius at the Battle of Actium. This was devastating to Herod. He knew that he would answer ultimately to Octavius for everything. Herod then made a shrewd move, he murdered Hyrcanus II and accused him of plotting with the king of the Nabatean's. This would eliminate any possible rival who might rule in Judea, and his hopes were that somehow Octavius would allow him to remain as the ruler of Judea.
In the spring of 30 B.C. Herod set out to meet with Octavius in Rhodes. But before he left he gave instructions to two of his friends that if he were to be executed they were to kill Alexandra and Mariamne, so that his sons and his brother Pheroras would rule in his place.
What King Herod arrived in Rhodes to stand before Octavius he played his part well. He admitted right away that he was a loyal friend of Marc Antony and that he did not fight against Octavius because of his war against the Arabs. His argument to Octavius was that if he was loyal to Marc Antony then his loyalty would benefit Octavius. Octavius allowed Herod to remain as the ruler of Judea. Herod returned home.
Later that year, in the summertime, Octavius came to the coast of Phoenicia on his way to Egypt. Herod met him and great him to Ptolemais with great celebration and a gift of 800 talents and supplies for the Roman soldiers during that hot season. Octavius was delighted.
In August of 30 B.C. Octavius marched through Egypt and it was at this time that Marc Antony and Cleopatra committed suicide. When Herod heard this he came to Egypt to congratulate Octavius. Octavius gave him the title of king and returned to him not only Jericho, but also Gadara, Hippos, Samaria, Gaza, Anthedon, Joppa, and Straton's Tower (later became Caesarea). Herod had definitely been given much.
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Herod enjoyed the so-called success of his kingdom, but things in Judea were far from peaceful. While he was at Rhodes, Mariamne had found out from one of Herod's friends named Soemus that Herod gave the order for her to be killed if he was executed. Therefore when Herod returned she was bitter toward him. Herod was very aware of all these things. His sister Salome and their mother Cyprus had always hated Mariamne and they began to spread slanderous stories about Mariamne in order to fill Herod with rage and jealousy. Herod did not listen to the stories.
Salome bribed Herod's cup-bearer to say that Mariamne had prepared some sort of love-potion for the king. When King Herod heard this he desired to know what sort of potion this was. He tortured the cup-bearer and found out nothing about the potion, but he did find out that Mariamne despised him for wanting to put her to death if he was executed. Herod immediately realized that his friends had betrayed him and he ordered them to be executed immediately.
Herod never really wanted to put Mariamne to death while he was alive, and Herod would not kill her but had her put in prison. Because of all this his emotions were so stirred that Salome took advantage of and somehow persuaded King Herod to have her finally executed.
Josephus describes that Herod was never the same after Mariamne's death:
"For he would frequently called for her, and frequently lament for her in a most indecent manner."
Herod had gotten very sick to the point of death and Alexandra began to plot how that when he died she could secure the throne. When she had begun to make plans, they had been reported to King Herod and he immediately had her executed.
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The Death of the Last of the Hasmoneans. After a long period of depression over Mariamne, Herod began his bloodshed once again and executed the last of the male relatives of Hyrcanus, anyone who could dispute his occupancy of the throne.
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We can easily conclude from the writing of Josephus that during this period Herod’s biggest problems were domestic. Herod had married ten wives. His first wife was Doris by whom he had one son, Antipater. Herod renounced Doris and Antipater when he married Mariamne but they were allowed to visit Jerusalem only during the festivals.
In 37 B.C. Herod married Mariamne, the granddaughter of Hyrcanus, who bore him five children. The two daughters were Salampsio and Cypros. The youngest son died during the course of his education in Rome. The older sons were Alexander and Aristobulus, who played an important part during this period of Herod's life. Herod married his third wife Mariamne II in late 24 B.C. by whom he had Herod (Philip). His fourth wife was a Samaritan, Malthace, by whom he had Archelaus and Antipas. His fifth wife, Cleopatra of Jerusalem, was the mother of Philip. Of the other five wives only Pallas, Phaedra, and Elpsis are known by name, and none of these are of significance.
Herod's favorite sons were the sons of Mariamne I, Alexander and Aristobulus. After they had returned from Rome and had married Glaphyra and Berenice, troubles domestically began to come to the forefront. Salome, Herod's sister and mother of Berenice, hated these two sons and tried desperately to establish her own son. It may well be that to a certain degree the arrogance of the two sons of Mariamne I was because of being a part of the Hasmonean dynasty. Salome aggravated them by speaking ill of their mother whom Herod had killed, which caused them to defend her. Salome and Pheroras (brother of Herod and Salome) reported to Herod that his life was in danger because the two sons were not going to leave the murder of their mother unavenged and that Archelaus, king of Cappadocia (father of Glaphyra), would help them to reach the emperor and bring charges against their father.
In order to somehow correct things and to show them that there might be another who could be heir to the throne, he recalled his exiled son Antipater. In the spring of 13 B.C. Herod sent Antipater to Rome in the company of Agrippa (friend of Augustus), who left the east to go to Rome, so that he might present Antipater to the emperor.
But instead of helping correct things, Antipater used every conceivable means to acquire the throne. He used slander against his two half brothers. The problems between Herod and Mariamne's two sons became so great that Herod decided to accuse his two sons before the emperor. In 12 B.C. the two sons went with Herod and they were tried before Augustus in Aquileia.
After the case was heard Augustus was able to reconcile Herod and his sons, and having restored domestic peace, the father, the two sons, and Antipater returned home. When they arrived home Herod named Antipater as his first successor and next after him were to be Alexander and Aristobulus.
Not long after they had arrived home Antipater, being helped by Herod's sister Salome and Herod's brother Pheroras, began to slander the two sons of Mariamne. Alexander and Aristobulus became more hostile in their attitude. Herod became suspicious and became more and more fearful about the situation. Antipater played on Herod's fears. He even caused the friends of Alexander to be tortured so that they might confess any attempt to take Herod's life and one friend made the admission that Alexander, with the help of Aristobulus, had planned to kill him and then flee to Rome to lay claim on his kingdom. For this Alexander was committed to prison.
When the Cappadocian king Archelaus, Alexander's father-in-law, heard of this state of affairs, he began to fear for his daughter and son-in-law and thus made a journey to Jerusalem to see if there could be reconciliation. He appeared before Herod very angry over his good-for-nothing son-in-law and threatened to take his daughter back with him. This was actually a very sly maneuver on the part of Archelaus because, in doing this, Herod defended his son against Archelaus and Archelaus accomplished the reconciliation he desired and then returned to his home. This probably happened in 10 B.C. Thus there was peace once again in Herod's household.
During this same period Herod had troubles with some foreign enemies and with the emperor. Syllaeus, who ruled in the place of the Arabian king Obodas and who was very hostile to Herod, gave shelter to forty rebels of Trachonitis and tried to relieve his country from paying a debt contracted with Herod. Herod demanded that he hand over the rebels and pay the debt.
With the consent of the governor of Syria, Saturninus, Herod invaded Arabia and enforced his rights (around 9 B.C.). This was only to be a disciplinary measure with no intentions of territorial gain, but Syllaeus had meanwhile gone to Rome and distorted the picture with the result that Augustus became suspicious and indicated to Herod that their friendship was at an end and that he would no longer treat him as a friend but as a subject. In order to justify himself Herod sent an embassy to Rome and when this failed he sent a second under the leadership of Nicolas of Damascus (Jos. Antiq. xvi. 9. 1-4 ; 271-299).
Meanwhile the domestic conflicts again came to the forefront. A certain Eurycles from Lacedemon, a man of bad character, inflamed the father against the sons and the sons against the father. As other mischief-makers became involved, Herod's patience was exhausted and he put Alexander and Aristobulus into prison, and laid a complaint against them before the emperor of their being involved in treasonable plots.
Meanwhile Nicolas of Damascus had accomplished his mission and had again won over the emperor to Herod. When the messengers who were bringing the accusations of Herod reached Rome, they found Augustus in a favorable mood and he gave Herod absolute power to proceed in the matter of his sons as he wished but advised him that the trial should take place outside of Herod's territory at Berytus (Beirut), before a court of which Roman officials would form part and to have the charges against his sons investigated.
Herod accepted the advice of the emperor. Although the governor of Syria, Saturninus, and his three sons thought that the sons were guilty but should not be put to death, the court almost unanimously pronounced the death sentence upon the sons. Tiro, an old soldier, publicly proclaimed that the trial had been unjust and the truth suppressed. But he and 300 others were not considered to be friends of Alexander and Aristobulus and thus they were executed. Therefore, at Sebaste (Samaria), where Herod had married Mariamne thirty years before, her two sons were executed by strangling, prob. in 7 B.C.
Antipater, now remaining the sole heir and enjoying the full confidence of his father, was still not satisfied, for he wished to have the government wholly in his own hands. He held secret conferences with Herod's brother Pheroras, tetrarch of Perea, which Salome reported to her brother Herod, stating that they were contriving to kill him. Thus the relationship of Antipater and his father became tense. Antipater knew this and wrote to his friends in Rome to ask if Augustus would instruct Herod to send Antipater to Rome. Herod sent him to Rome and designated in his will that Antipater was his successor to the throne and in the event that Antipater's death might occur before his own, Herod (Philip), son of Mariamne II, the high priest's daughter, was named as his successor.
While Antipater was in Rome, Pheroras died which proved to be the seal of Antipater's fate. Freedmen of Pheroras went to Herod to relate to him that Pheroras had been poisoned and that Herod should investigate the matter more closely. It was found out that the poison was sent by Antipater with the intention not to kill Pheroras but rather that Pheroras might give it to Herod. Herod also learned from the female slaves of Pheroras' household of the complaints that Antipater had made at those secret meetings regarding the king's long life and about the uncertainties of his prospects. Herod immediately recalled Antipater, disguising his real intentions, and Antipater returned with no suspicion. When he arrived he was committed to prison in the king's palace and was tried the very next day before Varus, the governor of Syria. With all of the accusations and proofs against him, Antipater could make no defense. Herod put him in chains and made a report of the matter to the emperor. This occurred in 5 B.C.
Another plot of Antipater against Herod was unveiled and Herod desired to kill him. Herod became very ill with a disease from which he would not recover. Therefore, he drew up a new will in which he by-passed his eldest sons, Archelaus and Philip, because Antipater had poisoned his mind against them. Instead he chose the youngest son, Antipas, as his sole successor.
Shortly before his death the Magi had come to Judea to worship the newborn king of the Jews. Herod summoned these Magi, asking them to report to him the location of the Christ child when they found Him in Bethlehem. Being warned in a dream, the Magi did not return to Herod but departed to the east by another route. The Lord appeared to Joseph in a dream and told him to flee to Egypt because of Herod's intention to kill Jesus. Joseph and Mary fled to Egypt and Herod killed all the male children of Bethlehem who were two years and under.
Herod was now nearly seventy years old and his sickness grew worse. As news spread that he had an incurable disease, two rabbis, Judas, son of Sepphoraeus, and Matthias, son of Margalus, stirred up the people to tear down the Roman eagle from the Temple gate that had been such an offence to the Jews. These rabbis stated that this action would be pleasing to God. Herod, having heard this, seized the offenders and passed sentences of death upon them and had all the chief leaders publicly burned alive.
As Herod's disease grew worse the baths at Callirrhoe no longer benefited him. When he returned to Jericho he commanded all notable Jews from all parts of the nation to come to him and when they arrived he shut them up in the hippodrome, summoned his sister Salome and her husband Alexas, and ordered that all these leaders should be executed at the moment he died so that there would be a national mourning rather than a festival when he died.
At the time he was giving these instructions, he received a letter from Rome in which the emperor gave him permission to execute his son, Antipater, and thus he did so immediately. Herod again changed his mind and nominated Archelaus, the older son of Malthace, as king and his brothers Antipas as tetrarch of Galilee and Perea and Philip as tetrarch of Gaulanitis, Trachonitis, Batanea, and Paneas.
Finally, five days after the execution of Antipater, Herod died at Jericho in the spring of 4 B.C. Salome and Alexas released the Jewish nobles who were imprisoned to the hippodrome.
Ptolemy, who had been entrusted with the king's seal, read Herod's last will in public and the crowd acclaimed Archelaus as their king. A pompous funeral procession accompanied the body from Jericho, a distance of one mile in the direction of the Herodian, where it was finally laid.
Herod's reign lasted around thirty-three years. It was for the most part one of violence. The middle of his reign was by far the most peaceful. It is important to realize that though his reign was characterized by violence, the rulers of that day were not much different than he was. Throughout his reign he was never liked by the Jews because of his lifestyle and his unconcern for their law. Although he was the king of the Jews, many of his subjects would never treat him as truly a Jewish king.
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In his long work, Wars of the Jews, the historian Josephus recounts how Herod, after providing support to Mark Antony in the latter's unsuccessful struggle against Octavius ("Caesar"), gained an audience with Octavius and persuaded him that he could be as good a friend to him as he had been to Antony. Herod is confirmed in his kingdom by caesar, and cultivates a friendship with the emperor by magnificent presents; while caesar returns his kindness by bestowing on him that part of his kingdom which had been taken away from it by cleopatra with the addition of zenodoruss country also.
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We can easily conclude from the writing of Josephus that during this period Herod’s biggest problems were domestic. Herod had married ten wives. His first wife was Doris by whom he had one son, Antipater. Herod renounced Doris and Antipater when he married Mariamne but they were allowed to visit Jerusalem only during the festivals.
In 37 B.C. Herod married Mariamne, the granddaughter of Hyrcanus, who bore him five children. The two daughters were Salampsio and Cypros. The youngest son died during the course of his education in Rome. The older sons were Alexander and Aristobulus, who played an important part during this period of Herod's life. Herod married his third wife Mariamne II in late 24 B.C. by whom he had Herod (Philip). His fourth wife was a Samaritan, Malthace, by whom he had Archelaus and Antipas. His fifth wife, Cleopatra of Jerusalem, was the mother of Philip. Of the other five wives only Pallas, Phaedra, and Elpsis are known by name, and none of these are of significance.
Herod's favorite sons were the sons of Mariamne I, Alexander and Aristobulus. After they had returned from Rome and had married Glaphyra and Berenice, troubles domestically began to come to the forefront. Salome, Herod's sister and mother of Berenice, hated these two sons and tried desperately to establish her own son. It may well be that to a certain degree the arrogance of the two sons of Mariamne I was because of being a part of the Hasmonean dynasty. Salome aggravated them by speaking ill of their mother whom Herod had killed, which caused them to defend her. Salome and Pheroras (brother of Herod and Salome) reported to Herod that his life was in danger because the two sons were not going to leave the murder of their mother unavenged and that Archelaus, king of Cappadocia (father of Glaphyra), would help them to reach the emperor and bring charges against their father.
In order to somehow correct things and to show them that there might be another who could be heir to the throne, he recalled his exiled son Antipater. In the spring of 13 B.C. Herod sent Antipater to Rome in the company of Agrippa (friend of Augustus), who left the east to go to Rome, so that he might present Antipater to the emperor.
But instead of helping correct things, Antipater used every conceivable means to acquire the throne. He used slander against his two half brothers. The problems between Herod and Mariamne's two sons became so great that Herod decided to accuse his two sons before the emperor. In 12 B.C. the two sons went with Herod and they were tried before Augustus in Aquileia.
After the case was heard Augustus was able to reconcile Herod and his sons, and having restored domestic peace, the father, the two sons, and Antipater returned home. When they arrived home Herod named Antipater as his first successor and next after him were to be Alexander and Aristobulus.
Not long after they had arrived home Antipater, being helped by Herod's sister Salome and Herod's brother Pheroras, began to slander the two sons of Mariamne. Alexander and Aristobulus became more hostile in their attitude. Herod became suspicious and became more and more fearful about the situation. Antipater played on Herod's fears. He even caused the friends of Alexander to be tortured so that they might confess any attempt to take Herod's life and one friend made the admission that Alexander, with the help of Aristobulus, had planned to kill him and then flee to Rome to lay claim on his kingdom. For this Alexander was committed to prison.
When the Cappadocian king Archelaus, Alexander's father-in-law, heard of this state of affairs, he began to fear for his daughter and son-in-law and thus made a journey to Jerusalem to see if there could be reconciliation. He appeared before Herod very angry over his good-for-nothing son-in-law and threatened to take his daughter back with him. This was actually a very sly maneuver on the part of Archelaus because, in doing this, Herod defended his son against Archelaus and Archelaus accomplished the reconciliation he desired and then returned to his home. This probably happened in 10 B.C. Thus there was peace once again in Herod's household.
During this same period Herod had troubles with some foreign enemies and with the emperor. Syllaeus, who ruled in the place of the Arabian king Obodas and who was very hostile to Herod, gave shelter to forty rebels of Trachonitis and tried to relieve his country from paying a debt contracted with Herod. Herod demanded that he hand over the rebels and pay the debt.
With the consent of the governor of Syria, Saturninus, Herod invaded Arabia and enforced his rights (around 9 B.C.). This was only to be a disciplinary measure with no intentions of territorial gain, but Syllaeus had meanwhile gone to Rome and distorted the picture with the result that Augustus became suspicious and indicated to Herod that their friendship was at an end and that he would no longer treat him as a friend but as a subject. In order to justify himself Herod sent an embassy to Rome and when this failed he sent a second under the leadership of Nicolas of Damascus (Jos. Antiq. xvi. 9. 1-4 ; 271-299).
Meanwhile the domestic conflicts again came to the forefront. A certain Eurycles from Lacedemon, a man of bad character, inflamed the father against the sons and the sons against the father. As other mischief-makers became involved, Herod's patience was exhausted and he put Alexander and Aristobulus into prison, and laid a complaint against them before the emperor of their being involved in treasonable plots.
Meanwhile Nicolas of Damascus had accomplished his mission and had again won over the emperor to Herod. When the messengers who were bringing the accusations of Herod reached Rome, they found Augustus in a favorable mood and he gave Herod absolute power to proceed in the matter of his sons as he wished but advised him that the trial should take place outside of Herod's territory at Berytus (Beirut), before a court of which Roman officials would form part and to have the charges against his sons investigated.
Herod accepted the advice of the emperor. Although the governor of Syria, Saturninus, and his three sons thought that the sons were guilty but should not be put to death, the court almost unanimously pronounced the death sentence upon the sons. Tiro, an old soldier, publicly proclaimed that the trial had been unjust and the truth suppressed. But he and 300 others were not considered to be friends of Alexander and Aristobulus and thus they were executed. Therefore, at Sebaste (Samaria), where Herod had married Mariamne thirty years before, her two sons were executed by strangling, prob. in 7 B.C.
Antipater, now remaining the sole heir and enjoying the full confidence of his father, was still not satisfied, for he wished to have the government wholly in his own hands. He held secret conferences with Herod's brother Pheroras, tetrarch of Perea, which Salome reported to her brother Herod, stating that they were contriving to kill him. Thus the relationship of Antipater and his father became tense. Antipater knew this and wrote to his friends in Rome to ask if Augustus would instruct Herod to send Antipater to Rome. Herod sent him to Rome and designated in his will that Antipater was his successor to the throne and in the event that Antipater's death might occur before his own, Herod (Philip), son of Mariamne II, the high priest's daughter, was named as his successor.
While Antipater was in Rome, Pheroras died which proved to be the seal of Antipater's fate. Freedmen of Pheroras went to Herod to relate to him that Pheroras had been poisoned and that Herod should investigate the matter more closely. It was found out that the poison was sent by Antipater with the intention not to kill Pheroras but rather that Pheroras might give it to Herod. Herod also learned from the female slaves of Pheroras' household of the complaints that Antipater had made at those secret meetings regarding the king's long life and about the uncertainties of his prospects. Herod immediately recalled Antipater, disguising his real intentions, and Antipater returned with no suspicion. When he arrived he was committed to prison in the king's palace and was tried the very next day before Varus, the governor of Syria. With all of the accusations and proofs against him, Antipater could make no defense. Herod put him in chains and made a report of the matter to the emperor. This occurred in 5 B.C.
Another plot of Antipater against Herod was unveiled and Herod desired to kill him. Herod became very ill with a disease from which he would not recover. Therefore, he drew up a new will in which he by-passed his eldest sons, Archelaus and Philip, because Antipater had poisoned his mind against them. Instead he chose the youngest son, Antipas, as his sole successor.
Shortly before his death the Magi had come to Judea to worship the newborn king of the Jews. Herod summoned these Magi, asking them to report to him the location of the Christ child when they found Him in Bethlehem. Being warned in a dream, the Magi did not return to Herod but departed to the east by another route. The Lord appeared to Joseph in a dream and told him to flee to Egypt because of Herod's intention to kill Jesus. Joseph and Mary fled to Egypt and Herod killed all the male children of Bethlehem who were two years and under.
Herod was now nearly seventy years old and his sickness grew worse. As news spread that he had an incurable disease, two rabbis, Judas, son of Sepphoraeus, and Matthias, son of Margalus, stirred up the people to tear down the Roman eagle from the Temple gate that had been such an offence to the Jews. These rabbis stated that this action would be pleasing to God. Herod, having heard this, seized the offenders and passed sentences of death upon them and had all the chief leaders publicly burned alive.
As Herod's disease grew worse the baths at Callirrhoe no longer benefited him. When he returned to Jericho he commanded all notable Jews from all parts of the nation to come to him and when they arrived he shut them up in the hippodrome, summoned his sister Salome and her husband Alexas, and ordered that all these leaders should be executed at the moment he died so that there would be a national mourning rather than a festival when he died.
At the time he was giving these instructions, he received a letter from Rome in which the emperor gave him permission to execute his son, Antipater, and thus he did so immediately. Herod again changed his mind and nominated Archelaus, the older son of Malthace, as king and his brothers Antipas as tetrarch of Galilee and Perea and Philip as tetrarch of Gaulanitis, Trachonitis, Batanea, and Paneas.
Finally, five days after the execution of Antipater, Herod died at Jericho in the spring of 4 B.C. Salome and Alexas released the Jewish nobles who were imprisoned to the hippodrome.
Ptolemy, who had been entrusted with the king's seal, read Herod's last will in public and the crowd acclaimed Archelaus as their king. A pompous funeral procession accompanied the body from Jericho, a distance of one mile in the direction of the Herodian, where it was finally laid.
Herod's reign lasted around thirty-three years. It was for the most part one of violence. The middle of his reign was by far the most peaceful. It is important to realize that though his reign was characterized by violence, the rulers of that day were not much different than he was. Throughout his reign he was never liked by the Jews because of his lifestyle and his unconcern for their law. Although he was the king of the Jews, many of his subjects would never treat him as truly a Jewish king.
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Herod had high hopes for Hellenization among his Jewish subjects. Of course, Herod considered himself a Jew. Herod knew better than to force Hellenization upon his Jewish subjects.
Gradually he tried introducing them to those Greek habits of life which he himself admired. Jerusalem also benefited from his building activity. He erected a theater and a hippodrome within the city.
Foreign visitors to his capital would feel more at home and would not look down upon him as an insignificant king of a "barbarian" people.
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According to the Greek standards of that day, a good king encouraged games and theaters and was active in building. King Herod was considered one of the greatest builders of the ancient world.
He constructed pagan temples and amphitheaters in various Greek cities within and outside his domain. Athens, Sparta and Rhodes benefited from his liberality and he made large contributions of money to the Olympic games.
Rome was very interested in King Herod's ability to bring peace to the territories on his northeastern frontier and I guess this granted these territories to Herod's kingdom: Trachonitis, Batanea, and Auranitis in 23 B.C. and the territory of Ituraea in 20 B.C.
To make Augustus even more grateful and to further the emperor's cultural policy, Herod invested in vast building enterprises. Many old cities were refounded and new cities were built.
Temples, hippodromes and amphitheaters were constructed, not only in Judea but in foreign cities such as Athens. Within his own kingdom he rebuilt Samaria and renamed it Sebaste, after the emperor (Sebastos is the Greek equivalent of the Latin Augustus).
King Herod also rebuilt Strato's Tower on the beautiful coast of the Mediterranean and built a large artificial harbor. He called the new city Caesarea, also in honor of the emperor. This project lasted some twelve years, from 22 to 10 B.C.
There are many more projects that can be mentioned in these areas and throughout the land, settlements and strongholds, many of which bore names honoring the emperor or members of Herod's own family, such as Antipatris (on the road from Jerusalem to Caesarea), Cypros (at Jericho), and Phasaelis (west of the Jordan).
At Jerusalem he built a royal palace for himself connecting the Western Wall. He rebuilt the Hasmonean fortress of Baris and renamed it Antonia (after Marc Antony).
But the greatest of all of King Herod's building enterprises was his reconstruction of the Temple in Jerusalem. This massive project was begun early in 19 B.C.
If thousand Levites were trained as builders, and they fulfilled their work in such a way that the sacred rituals of the holy place would never interrupted while the work was happening.
The tremendous outer court was enclosed, surrounded by colonnades, and the whole area was splendid and beautiful was awesome gateways and other architectural marvel's. The Temple became world renowned for its magnificence:
"Far off appearing like a Mount of alabaster, topped with golden spires."
Although the majority of the work of reconstruction was completed while Herod was still alive, the final details were not completed until 63 A.D., only seven years before its destruction.
The Jews appreciated much of Herod's buildings and achievements but would never forgive him for his destruction of the Hasmonean family, they would not forget his Edomite ancestry. No matter how much money he spent on the Temple and other projects he could never win the favor of his subjects.
Augustus Caesar and Herod's friend Agrippa said: "Herod's realm was far too small for his liberality."
Herod's Gentile subjects were happy that he liked to please them. To them Herod was "Herod the Great."
Other achievements are worth mentioning, especially in the area of culture. History was being recorded: King Herod's court chronicler, Nicolas of Damascus, wrote a Universal History in 144 books. This work included a detailed record of Herod's reign, which Josephus used as a principal source for this part of Herod's history in his writings.
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From Augustus, Herod obtained the right to intervene on behalf of the Jews wherever in the Roman empire they might be annoyed. But, above all, he tried to prove that Greek temples were not his only concern by undertaking to rebuild and beautify the Temple in Jerusalem.
Almost five hundred years had elapsed since the Second Temple had been built by those who returned from the Babylonian Exile. After that the Temple had no doubt been repaired and enlarged, but it remained essentially the old building, inferior in beauty and grandeur to some of the pagan temples which were around.
Not only was it contrary to Herod's love of architecture to permit the Temple of his own God to remain so modest, but he thought to show his piety to the Jews by making their Temple grander than the rest.
The leading scribes at first opposed his plan being very suspicious of the whole thing. They actually believed that once he pulled the old building down he would never replace it. Herod had to promise that he would not touch the old building until he had built the new one around it.
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Once things commenced, under no circumstances were the services to be interrupted. Herod hired workmen by the thousands. Among them were many priests to build those portions not accessible to ordinary Jews.
The work was started by leveling larger portions of the Temple Mount, so that the new building might be erected on a broader base. It was also made much taller, so that the white stone gleamed in the bright Palestinian sun and could be seen from miles away.
On the northern and southern sides of the building were the enclosed halls or rooms where the priests prepared for the service, and where the Sanhedrin met. The large open court on the east, facing the Temple proper, was divided into several parts.
Closest to the Temple was the portion set aside for the altar and the officiating priests. Next to it was the court for the Israelites who came to watch the service. By the side of that was the gallery for the women, and behind it was the court of the Gentiles.
The whole area was surrounded by a wall. This is the wall, part of which remains to this day, known as "The Wailing Wall," to which Jews have gone on pilgrimage during the recent centuries of exile.
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The Temple took many years to build. Begun in 19 BC, it was not finished till long after Herod's death. The Jews prided in Herod's accomplishment until Herod placed a huge Roman eagle over the most important gate of the new Temple.
Before long there was a conspiracy to pull the eagle down. When rumor circulated that Herod was dying, a group of young men gathered before the gate on which the golden eagle was set and began to pull it down. The soldiers interfered and arrested about forty of them. Herod was so enraged at this sign of insubordination and insult to Rome, that he had the "rebels" burned alive.
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Herod’s Cruelty. Herod's slaughter of the infant boys as accounted in the New Testament vividly reflects the pathological character of the king. He murdered members of his own family- yet scrupulously observed Mosaic dietary laws and would eat no pork. This provoked his Roman master Augustus into jesting:
"I would rather be Herod's pig than Herod's son."
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The historian, Josephus, describes the death of Herod at great length. When Herod's health began to fail him rapidly, he was moved to his winter capital in Jericho. From there he was carried by stretcher to the hot springs on the shores of the Dead Sea. The springs did no good; Herod returned home. Racked by hopelessness, Herod attempted suicide. Rumors of the attempt caused loud wailing throughout the palace. Herod's son, imprisoned by his paranoid father, mistook the cries to mean his father was dead. Immediately, he tried to bribe his jailers, who reported the bribery attempt to Herod. The sick king ordered his son executed on the spot. Now Herod plunged deeper into depression. He was only days away from his own death- and he knew it. What pained him most was the knowledge that his death would be met with joy in Judea. To forestall this, he devised an incredible plan.
Having assembled the most distinguished men from every village from one end of Judea to the other, he ordered them to be locked in the hippodrome at Jericho. Josephus- Jewish Wars
Herod then gave the order to execute them at the very moment he, himself, died. His sick mind reasoned that their death would dispel any joy in Judea over his own death. The order was never carried out.
After Herod's death, his body was carried in procession from Jericho to the Herodium outside Bethlehem for burial. Herod's body was adorned in purple, a crown of gold rested on his head, and a scepter of gold was placed in his hand. The bier bearing his body was made of gold and studded with jewels that sparkled as it was carried along under the desert sun. Following the bier was Herod's household and hundreds of slaves, swinging censers. Slowly, the procession inched its way up the mountainside to the Herodium, where it was laid to rest.
Today, the excavated ruins of the Herodium stand out grandly against the clear blue sky- reminding Bethlehem-bound tourists of the king who sought to kill the child whom they have come so far to honor.
When Herod died, the pagans among them mourned while the Jews rejoiced.
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Looking like a volcano, the Herodium is one of several fortress-palaces built by Herod the Great. It was artificially shaped, with everything placed inside its protected craterlike top.
Josephus wrote of the Herodium:
"Two hundred steps of purest white marble led up to it. Its top was crowned with circular towers; its courtyard contained splendid structures."
In the 1960s archaeologists unearthed the courtyard, fortification towers, and palace. No trace of Herod's remains were found.
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[Are] they not on the other side Jordan, by the way where the
sun goeth down, in the land of the Canaanites, which dwell in
the champaign over against Gilgal, beside the plains of Moreh?
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Moreh is a name of a location, commonly used in the Genesis.
Translators who consider the obscure elon moreh of Genesis
12:6 to be the name of a locality, render it as "the plains
of Moreh". Translators who consider the term to be a sacred
tree or grove, often render it "terebinth," a tree notable
for its size and age in dry landscapes of the region. The
noble terebinth is a member of the pistachio and sumac
family. Thus for them, at Shechem, grew the terebinths,
elone moreh: "Abraham passed through the land as far as the
site of Shechem, at the Terebinths of Moreh. The Caananites
were then in the land" (Genesis 12:6). This tree or grove,
with a name that must mean "teacher," "oracle" was a
landmark in the area called the "plains of Moreh"
(Deuteronomy 11:30) or the "hill of Moreh" (Judges 7:1).
Genesis 35:4: And they gave unto Jacob all the strange gods
which [were] in their hand, and [all their] earrings which
[were] in their ears; and Jacob hid them under the oak which
[was] by Shechem. A neutral reading discovers that the tree,
oak or not, grew above buried idols and dedicated treasure,
the Hebrews remembered, and they associated the burial of
these things with the patriarchal age.
The site of Moreh, a hill by which Gideon camped before he
attacked the Midianites, is sometimes identified with modern
Nebi Dahi, Israel, south of Mount Tabor but this has not
been confirmed on the ground.
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And Moses took of the anointing oil, and of the blood which
[was] upon the altar, and sprinkled [it] upon Aaron, [and]
upon his garments, and upon his sons, and upon his sons'
garments with him; and sanctified Aaron, [and] his garments,
and his sons, and his sons' garments with him.
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And Moses said unto Aaron, Go unto the altar, and offer thy
sin offering, and thy burnt offering, and make an atonement
for thyself, and for the people: and offer the offering of the
people, and make an atonement for them; as the LORD commanded.
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And they said, Hath the LORD indeed spoken only by Moses? hath
he not spoken also by us? And the LORD heard [it].
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Moses (Hebrew: מֹשֶׁה, Modern Moshe Tiberian Mōšé; Greek: Mωϋσῆς
Mōüsēs in both the Septuagint and the New Testament; Arabic:
موسىٰ, Mūsa) was, according to the Hebrew Bible, a religious
leader, lawgiver, and prophet, to whom the authorship of the
Torah is traditionally attributed. Also called Moshe Rabbenu
in Hebrew (Hebrew: מֹשֶׁה רַבֵּנוּ, Lit. "Moses our Teacher/Rabbi"),
is the most important prophet in Judaism,[1][2] and is also
considered an important prophet by Christianity,[1] Islam,[3]
the Bahá'í Faith,[4] Rastafari,[1] and many other faiths.
Moses has also been an important symbol in American history,
from the first settlers up until the present.[5]...
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And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and
Azmaveth, and Zimri; and Zimri begat Moza,
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And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez:
and Haran begat Gazez.
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And Moza begat Binea: Rapha [was] his son, Eleasah his son,
Azel his son:
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Moza can refer to:
in biblical context
a son of Caleb
a descendant of Saul
ancient Motza or modern Motza, near Jerusalem
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The sons of Merari; Mahli, and Mushi. The sons of Mahli;
Eleazar, and Kish.
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The sons of Merari [were] Mahli and Mushi: the sons of
Jaaziah; Beno.
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And the sons of Merari by their families; Mahli, and Mushi.
These [are] the families of the Levites according to the house
of their fathers.
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Mushi was a son of Merari of the house of Levi according to
Exodus 6:19, born in Egypt.
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Even those did Cyrus king of Persia bring forth by the hand of
Mithredath the treasurer, and numbered them unto Sheshbazzar,
the prince of Judah.
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(Hebrew: מִתְרְדָת; Greek: Μιθραδάτης; Latin: Mithridates) Meaning
given by Mithra, or dedicated to Mithra, i.e., the sun, the
Hebrew form of the Persian name Mithridates.
The "treasurer" of King Cyrus (Ezra 1:8 ).
Ezra 4:7 , a Persian officer in Samaria
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Mizpar (also Mispereth) a Jewish exile in Babylon who
accompanied Zerubbabel back to Jerusalem / Judah.
References: Ezra 2:1-2; Nehemiah 7:7
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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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And these [are] the sons of Reuel; Nahath, and Zerah, Shammah,
and Mizzah: these were the sons of Bashemath Esau's wife.
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The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.
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Mizzah was a chief/duke of Edom.
Mizzah was the son of Reuel, who was the son of Esau.
References: Genesis 36:13, 17; I Chronicles 1:37.
Meanings: despair, terror, faint with fear.
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There went with us also [certain] of the disciples of
Caesarea, and brought with them one Mnason of Cyprus, an old
disciple, with whom we should lodge.
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"Reminding, or remembrancer". A Christian of Jerusalem with
whom Paul lodged ((Act 21:16 ). He was apparently a native of
Cyprus, like Barnabas ((Act 11:19-20 ), and was well known to
the Christians of Caesarea ((Act 4:36 ). He was an "old
disciple" (R.V., "early disciple"), i.e., he had become a
Christian in the beginning of the formation of the Church in
Jerusalem.
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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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And the children of Israel did evil again in the sight of the
LORD, and served Baalim, and Ashtaroth, and the gods of Syria,
and the gods of Zidon, and the gods of Moab, and the gods of
the children of Ammon, and the gods of the Philistines, and
forsook the LORD, and served not him.
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Therefore mine heart shall sound for Moab like pipes, and mine
heart shall sound like pipes for the men of Kirheres: because
the riches [that] he hath gotten are perished.
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Moab (Hebrew: מוֹאָב, Modern Mo'av Tiberian Môʼāḇ ; "seed of
father"; Greek Μωάβ Mōav; Arabic مؤاب, Assyrian Mu'aba, Ma'ba,
Ma'ab ; Egyptian Mu'ab) is the historical name for a
mountainous strip of land in modern-day Jordan running along
the eastern shore of the Dead Sea. In ancient times, it was
home to the kingdom of the Moabites, a people often in
conflict with their Israelite neighbors to the west. The
Moabites were a historical people, whose existence is attested
to by numerous archeological findings, most notably the Mesha
Stele, which describes the Moabite victory over an unnamed son
of King Omri of Israel.[1] Their capital was Dibon, located
next to the modern Jordanian town of Dhiban...
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Then were the king's scribes called at that time in the third
month, that [is], the month Sivan, on the three and twentieth
[day] thereof; and it was written according to all that
Mordecai commanded unto the Jews, and to the lieutenants, and
the deputies and rulers of the provinces which [are] from
India unto Ethiopia, an hundred twenty and seven provinces,
unto every province according to the writing thereof, and unto
every people after their language, and to the Jews according
to their writing, and according to their language.
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And Haman told Zeresh his wife and all his friends every
[thing] that had befallen him. Then said his wise men and
Zeresh his wife unto him, If Mordecai [be] of the seed of the
Jews, before whom thou hast begun to fall, thou shalt not
prevail against him, but shalt surely fall before him.
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Then said Zeresh his wife and all his friends unto him, Let a
gallows be made of fifty cubits high, and to morrow speak thou
unto the king that Mordecai may be hanged thereon: then go
thou in merrily with the king unto the banquet. And the thing
pleased Haman; and he caused the gallows to be made.
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Mordecai or Mordechai (Hebrew: מָרְדֳּכַי, Modern Mordekhay
Tiberian Mordŏḵáy) - the son of Jair, of the tribe of
Benjamin, is one of the main personalities in the Book of
Esther in the Hebrew Bible. Mordecai resided in Susa (a.k.a.
Shushan), the metropolis of Persia. He adopted his cousin
Hadassah (Esther), an orphan child, whom he tenderly brought
up as his own daughter. When "young virgins" were sought, she
was brought into the presence of king Ahasuerus and was made
queen in the place of the exiled queen Vashti. Mordecai was
then promoted to a position of royal court advisor as a result
of ingratiating himself to Ahasuerus and was therefore
referred to subsequently as one of those who "sat in the
king's gate" to indicate his position of closeness to the
King. While holding this office, he discovered a plot of
Bigthan and Teresh, the King's Chamberlains eunuchs to put the
king to death, which, by his vigilance, was defeated. His
services to the king in this matter were duly recorded in the
royal chronicles...
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And Abram passed through the land unto the place of Sichem,
unto the plain of Moreh. And the Canaanite [was] then in the
land.
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Then Jerubbaal, who [is] Gideon, and all the people that
[were] with him, rose up early, and pitched beside the well of
Harod: so that the host of the Midianites were on the north
side of them, by the hill of Moreh, in the valley.
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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 they arose out of Midian, and came to Paran: and they took
men with them out of Paran, and they came to Egypt, unto
Pharaoh king of Egypt; which gave him an house, and appointed
him victuals, and gave him land.
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And when Gideon was come, behold, [there was] a man that told
a dream unto his fellow, and said, Behold, I dreamed a dream,
and, lo, a cake of barley bread tumbled into the host of
Midian, and came unto a tent, and smote it that it fell, and
overturned it, that the tent lay along.
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Midian (Hebrew: מִדְיָן), Madyan (Arabic), or Madiam (Greek
Μαδιάμ, Μαδιανίτης for a Midianite) is a geographical place
and a people mentioned in the Bible and in the Qur'an. It is
believed to be in northwest Arabia on the east shore of the
Gulf of Aqaba[1] and the northern Red Sea.[2] Some scholars
say it was not a geographical area but a league of tribes.[3]
The modern Hebrew pronunciation, "Midyan", is the result of a
normal vowel shift changing an "a" sound to an "i" sound
(compare Miryam in Hebrew versus Mariam in Greek or Maryam in
Arabic)...
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And Mikloth begat Shimeam. And they also dwelt with their
brethren at Jerusalem, over against their brethren.
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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 Mikloth begat Shimeah. And these also dwelt with their
brethren in Jerusalem, over against them.
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"Staves" or "Looking Down".
An officer under Dodai, in the time of David and Solomon (Ch1
27:4 ).
A Benjamite (Ch1 8:32 ),(Ch1 9:37 ), (Ch1 9:38 ).
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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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Unto whom the prince of the eunuchs gave names: for he gave
unto Daniel [the name] of Belteshazzar; and to Hananiah, of
Shadrach; and to Mishael, of Meshach; and to Azariah, of
Abednego.
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Then said Daniel to Melzar, whom the prince of the eunuchs had
set over Daniel, Hananiah, Mishael, and Azariah,
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This was the name of two biblical men.
Mishael was a son of Uzziel of the house of Levi according to
Exodus 6:22, born in Egypt. He was a nephew of Amram and a
cousin of Aaron, Miriam, and Moses. He and Elzaphan were asked
by Moses to carry away Nadab’s and Abihu’s bodies to a place
outside the camp. (Leviticus 10:4)
Mishael was one of the three Hebrew youths who were trained
with Daniel in Babylon (Dan. 1:11, 19). He and his companions
were cast into and miraculously delivered from the fiery
furnace for refusing to worship the king's idol (3:13-30).
Mishael's Babylonian name was Meshach.
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The sons of Elpaal; Eber, and Misham, and Shamed, who built
Ono, and Lod, with the towns thereof:
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"Their cleansing" or "their beholding", a Benjamite, one of
the sons of Elpaal ((Ch1 8:12 ).
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Mishma, and Dumah, Massa, Hadad, and Tema,
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And the sons of Mishma; Hamuel his son, Zacchur his son,
Shimei his son.
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Mishmannah the fourth, Jeremiah the fifth,
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"Fatness", one of the Gadite heroes who gathered to David at
Ziklag ((Ch1 12:10 ).
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And in the days of Artaxerxes wrote Bishlam, Mithredath,
Tabeel, and the rest of their companions, unto Artaxerxes king
of Persia; and the writing of the letter [was] written in the
Syrian tongue, and interpreted in the Syrian tongue.
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Micah (Hebrew: מִיכָה, Modern Mikha Tiberian Mîḵā; pronounced /
ˈmaɪkə/ in English) is a given name.
Micah is the name of several people in the Hebrew Bible (Old
Testament), and means "who is like God?", in the sense that
God is unique. The name is sometimes found with theophoric
extensions. Suffix theophory in Yah and in Yahweh results in
Michaiah or Michaihu (Hebrew: מִיכָיְהוּ, Modern Mikhayhu Tiberian
Mîḵā́yhû), meaning who is like Yahweh? [1] Suffix theophory in
El results in Michael (Hebrew: מִיכָאֵל, Modern Mikha'el Tiberian
Mîḵāʼēl), meaning who is like God?, or possibly one who is
like God.
In Dutch, Micah is spelled Micha and the ch in the name is
pronounced either [ʃ] or [x]; the first is more common in
female names, the latter in male names. The name is not as
common as Michael or Michiel.
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Yet he restored the money unto his mother; and his mother took
two hundred [shekels] of silver, and gave them to the founder,
who made thereof a graven image and a molten image: and they
were in the house of Micah.
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And the messenger that was gone to call Micaiah spake unto
him, saying, Behold now, the words of the prophets [declare]
good unto the king with one mouth: let thy word, I pray thee,
be like the word of one of them, and speak [that which is]
good.
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And Micaiah said, Behold, thou shalt see in that day, when
thou shalt go into an inner chamber to hide thyself.
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And the king of Israel said unto Jehoshaphat, [There is] yet
one man, Micaiah the son of Imlah, by whom we may enquire of
the LORD: but I hate him; for he doth not prophesy good
concerning me, but evil. And Jehoshaphat said, Let not the
king say so.
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Micaiah son of Imlah is a prophet in the Hebrew Bible. He is
not the same as the titular prophet of the Book of Micah,
also called "The Morasthite" to distinguish him from
Micaiah. Today Micaiah is a rare name and it is still
debated if it is unisex or for men only. Micaiah's prophecy.
Under duress, Micaiah gave a negative prophecy to Ahab
regarding his fate if Israel's army attacked Ramath Gilead.
The prophecy suggested Ahab would be killed in battle. As a
result of this prophecy, Ahab ordered Micaiah imprisoned (1
Kings 22:8 and 2 Chronicles 18:16). Perhaps concerned about
Micaiah's prophecy, Ahab disguised himself in battle rather
than lead his troops openly as their king. However, Ahab
died in battle true to Micaiah's prophecy, and contrary to
the word of 400 false prophets, all of whom encouraged Ahab
to attack with a prediction of victory.
The prophecy is probably the earliest example in the Hebrew
Bible of a representation of a heavenly throne room. It is
not clear whether the prophecy represents Micaiah's own
belief or a depiction of the beliefs of Ahab's prophets such
as Zedekiah the son of Chenaanah, who struck him after the
prophecy (1 Kings 22:24)[1]
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And Mephibosheth had a young son, whose name [was] Micha. And
all that dwelt in the house of Ziba [were] servants unto
Mephibosheth.
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And Mattaniah the son of Micha, the son of Zabdi, the son of
Asaph, [was] the principal to begin the thanksgiving in
prayer: and Bakbukiah the second among his brethren, and Abda
the son of Shammua, the son of Galal, the son of Jeduthun.
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The overseer also of the Levites at Jerusalem [was] Uzzi the
son of Bani, the son of Hashabiah, the son of Mattaniah, the
son of Micha. Of the sons of Asaph, the singers [were] over
the business of the house of God.
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And there was war in heaven: Michael and his angels fought
against the dragon; and the dragon fought and his angels,
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And he had brethren the sons of Jehoshaphat, Azariah, and
Jehiel, and Zechariah, and Azariah, and Michael, and
Shephatiah: all these [were] the sons of Jehoshaphat king of
Israel.
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And at that time shall Michael stand up, the great prince
which standeth for the children of thy people: and there shall
be a time of trouble, such as never was since there was a
nation [even] to that same time: and at that time thy people
shall be delivered, every one that shall be found written in
the book.
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Michael is a given name that comes from the Hebrew: מִיכָאֵל /
מיכאל (Mikha'el), meaning "Who is like God?"[1] In English, it
is sometimes shortened to Mike, Mikey, or, especially in
Ireland, Mick.
Michael is one of the Archangels.
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And the king commanded Hilkiah the priest, and Ahikam the son
of Shaphan, and Achbor the son of Michaiah, and Shaphan the
scribe, and Asahiah a servant of the king's, saying,
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Also in the third year of his reign he sent to his princes,
[even] to Benhail, and to Obadiah, and to Zechariah, and to
Nethaneel, and to Michaiah, to teach in the cities of Judah.
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He reigned three years in Jerusalem. His mother's name also
[was] Michaiah the daughter of Uriel of Gibeah. And there was
war between Abijah and Jeroboam.
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Micah (Hebrew: מִיכָה, Modern Mikha Tiberian Mîḵā; pronounced /
ˈmaɪkə/ in English) is a given name.
Micah is the name of several people in the Hebrew Bible (Old
Testament), and means "who is like God?", in the sense that
God is unique. The name is sometimes found with theophoric
extensions. Suffix theophory in Yah and in Yahweh results in
Michaiah or Michaihu (Hebrew: מִיכָיְהוּ, Modern Mikhayhu Tiberian
Mîḵā́yhû), meaning who is like Yahweh? [1] Suffix theophory in
El results in Michael (Hebrew: מִיכָאֵל, Modern Mikha'el Tiberian
Mîḵāʼēl), meaning who is like God?, or possibly one who is
like God.
In Dutch, Micah is spelled Micha and the ch in the name is
pronounced either [ʃ] or [x]; the first is more common in
female names, the latter in male names. The name is not as
common as Michael or Michiel.
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And Ibneiah the son of Jeroham, and Elah the son of Uzzi, the
son of Michri, and Meshullam the son of Shephathiah, the son
of Reuel, the son of Ibnijah;
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"Prize of Jehovah" or "Selling", a Benjamite, the father of
Uzzi (Ch1 9:8 ).
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There are certain Jews whom thou hast set over the affairs of
the province of Babylon, Shadrach, Meshach, and Abednego;
these men, O king, have not regarded thee: they serve not thy
gods, nor worship the golden image which thou hast set up.
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Then Daniel requested of the king, and he set Shadrach,
Meshach, and Abednego, over the affairs of the province of
Babylon: but Daniel [sat] in the gate of the king.
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[Then] Nebuchadnezzar spake, and said, Blessed [be] the God of
Shadrach, Meshach, and Abednego, who hath sent his angel, and
delivered his servants that trusted in him, and have changed
the king's word, and yielded their bodies, that they might not
serve nor worship any god, except their own God.
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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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There [is] Meshech, Tubal, and all her multitude: her graves
[are] round about him: all of them uncircumcised, slain by the
sword, though they caused their terror in the land of the
living.
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Therefore, thou son of man, prophesy against Gog, and say,
Thus saith the Lord GOD; Behold, I [am] against thee, O Gog,
the chief prince of Meshech and Tubal:
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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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In the Bible, Meshech (משך [meˈʃex] "price" or "precious") is
named as a son of Japheth in Genesis 10:2 and 1 Chronicles
1:5.
Another Meshech is named as a son of Aram in 1 Chronicles 1:17
(corresponding to the form Mash in Genesis 10)...
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Joel the brother of Nathan, Mibhar the son of Haggeri,
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"Choice", a Hagarene, one of David's warriors (Ch1 11:38 );
called also Bani the Gadite (Sa2 23:36 ).
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And these [are] the names of the sons of Ishmael, by their
names, according to their generations: the firstborn of
Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
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These [are] their generations: The firstborn of Ishmael,
Nebaioth; then Kedar, and Adbeel, and Mibsam,
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Shallum his son, Mibsam his son, Mishma his son.
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"Fragrance"
One of Ishmael's twelve sons, and head of an Arab tribe (Gen
25:13 ).
A son of Simeon (Ch1 4:25 ).
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Duke Kenaz, duke Teman, duke Mibzar,
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Duke Kenaz, duke Teman, duke Mibzar,
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Mibzar was the name of an Edomite clan (possibly the name of
an eponymous chieftain) mentioned in Genesis 36:31-43.
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Micah the Morasthite prophesied in the days of Hezekiah king
of Judah, and spake to all the people of Judah, saying, Thus
saith the LORD of hosts; Zion shall be plowed [like] a field,
and Jerusalem shall become heaps, and the mountain of the
house as the high places of a forest.
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And the children of Dan sent of their family five men from
their coasts, men of valour, from Zorah, and from Eshtaol, to
spy out the land, and to search it; and they said unto them,
Go, search the land: who when they came to mount Ephraim, to
the house of Micah, they lodged there.
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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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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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The sons of Merari; Mahli, and Mushi. The sons of Mahli;
Eleazar, and Kish.
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According to the Torah, Merari was one of the sons of Levi[1],
and the patriarchal founder of the Merarites, one of the four
main divisions among the Levites in Biblical times; the Hebrew
word Merari means sad/bitter. The Merarites were charged with
the care of the boards of the tabernacle & related items as
well as the pillars of the court all around & related
components.
Textual scholars attribute the genealogy to the Book of
Generations, a document originating from a similar
religiopolitical group and date to the priestly source[2].
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[3][4]; according to biblical scholars, Levite was
originally just a job title, deriving from the Minaean word
lawi'u meaning priest, rather than having been the name of a
tribe.
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And his wife Jehudijah bare Jered the father of Gedor, and
Heber the father of Socho, and Jekuthiel the father of Zanoah.
And these [are] the sons of Bithiah the daughter of Pharaoh,
which Mered took.
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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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Mered is a biblical character, who was from the tribe of Judah
and noted as the husband of Bithiah, daughter of Pharaoh.
Bithiah was the foster mother of Moses. See I Chronicles 4:17-
18...
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After him repaired Meremoth the son of Urijah the son of Koz
another piece, from the door of the house of Eliashib even to
the end of the house of Eliashib.
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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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Now on the fourth day was the silver and the gold and the
vessels weighed in the house of our God by the hand of
Meremoth the son of Uriah the priest; and with him [was]
Eleazar the son of Phinehas; and with them [was] Jozabad the
son of Jeshua, and Noadiah the son of Binnui, Levites;
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"Exaltations, heights", a priest who returned from Babylon
with Zerubbabel (Nehemiah 12:3 ), to whom were sent the sacred
vessels (Ezra 8:33 ) belonging to the temple. He took part in
rebuilding the walls of Jerusalem (Neh 3:4).
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And the son of Jonathan [was] Meribbaal; and Meribbaal begat
Micah.
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And the son of Jonathan [was] Meribbaal: and Meribbaal begat
Micah.
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Meaning "Contender with Baal," (Ch1 8:34 ),(Ch1 9:40 ),
elsewhere called Mephibosheth (Sa2 4:4 ), the son of Jonathan.
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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 Mesha king of Moab was a sheepmaster, and rendered unto
the king of Israel an hundred thousand lambs, and an hundred
thousand rams, with the wool.
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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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And their dwelling was from Mesha, as thou goest unto Sephar a
mount of the east.
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The books of Samuel record that Moab was conquered by David
(floruit c.1000-970 BCE) and retained in the territories of
his son Solomon (d. 931 BCE). Later, King Omri of Israel
reconquered Moab after Moab was lost subsequent to King
Solomon's reign. The Mesha Stele, erected by Mesha, indicates
that it was Omri, king of the northern kingdom of Israel, who
conquered his land. The Mesha Stele records Mesha's liberation
of Moab c.850 BCE.
2 Kings 3:4 reports the same events from the point of view of
the Israelites, stating that "King Mesha of Moab ... used to
deliver to the king of Israel one hundred thousand lambs, and
the wool of one hundred thousand rams", before rebelling
against Jehoram (the Mesha Stele does not name the king
against whom Mesha rebelled). 2 Kings and the Mesha Stele
differ in their explanation for the success of the revolt:
according to Mesha, "Israel has been defeated", but 2 Kings
says the Israelites withdrew voluntarily when Mesha sacrificed
his own son to his god Chemosh. Aside from these attestations,
references to Mesha are scanty, if extant.
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And the sons of Micah [were], Pithon, and Melech, and Tarea,
and Ahaz.
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And the sons of Micah [were], Pithon, and Melech, and Tahrea,
[and Ahaz].
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And Memucan answered before the king and the princes, Vashti
the queen hath not done wrong to the king only, but also to
all the princes, and to all the people that [are] in all the
provinces of the king Ahasuerus.
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And the saying pleased the king and the princes; and the king
did according to the word of Memucan:
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And the next unto him [was] Carshena, Shethar, Admatha,
Tarshish, Meres, Marsena, [and] Memucan, the seven princes of
Persia and Media, which saw the king's face, [and] which sat
the first in the kingdom;)
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According to the biblical book of Esther (Esther 1:14, 1:16-
21), Memucan was one of the seven vice-regents of the Persian
King Ahasuerus. It is not stated in the text explicitly, but
it is the generally accepted belief that Memucan and Haman
were the same person.
When Queen Vashti, Ahasuerus' consort, refused his order to
display herself at the king's banquet, Memucan advised the
king to depose her and replace her with a more worthy wife.
Memucan further advised the king to issue a decree throughout
his domain declaring his action, so that all women would learn
a lesson and honor and respect their husbands. The decree was
translated and transcribed into each language and script of
the empire, so that each man would be "master in his own
house." [1]
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And Menahem exacted the money of Israel, [even] of all the
mighty men of wealth, of each man fifty shekels of silver, to
give to the king of Assyria. So the king of Assyria turned
back, and stayed not there in the land.
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[And] Pul the king of Assyria came against the land: and
Menahem gave Pul a thousand talents of silver, that his hand
might be with him to confirm the kingdom in his hand.
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For Menahem the son of Gadi went up from Tirzah, and came to
Samaria, and smote Shallum the son of Jabesh in Samaria, and
slew him, and reigned in his stead.
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Menahem, (Hebrew: מְנַחֵם, Modern Menaẖem Tiberian Menạḥēm, from
a Hebrew word meaning "the consoler" or "comforter"; Greek:
Manaem in the Septuagint, Manaen in Aquila; Latin: Manahem;
full name: Hebrew: מנחם בן גדי, Menahem Ben Gadi [II Kings,
15:17-22]) was a king of the northern Israelite Kingdom of
Israel. He was the son of Gadi, and the founder of the dynasty
known as the House of Gadi or House of Menahem.
Menahem's ten year reign is told in 2 Kings 15:14-22 . When
Shallum conspired against and murdered Zachariah in Samaria,
and set himself upon the throne of the northern kingdom,
Menahem refused to recognize the usurper. Menahem marched from
Tirzah to Samaria, about six miles westwards, laid siege to
Samaria, took it, murdered Shallum a month into his reign (2
Kings 15:13 ), and set himself upon the throne. (2 Kings 15:14
) According to Josephus, he was a general of the army of
Israel. (Ant. 9:11:1)...
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Thou therefore, and thy sons, and thy servants, shall till the
land for him, and thou shalt bring in [the fruits], that thy
master's son may have food to eat: but Mephibosheth thy
master's son shall eat bread alway at my table. Now Ziba had
fifteen sons and twenty servants.
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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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Then said Ziba unto the king, According to all that my lord
the king hath commanded his servant, so shall thy servant do.
As for Mephibosheth, [said the king], he shall eat at my
table, as one of the king's sons.
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Meri-baal - "beloved of Baal"/"beloved of the Lord". In view
of later religious sensibilities, textually later parts of the
Bible rename Meribaal to Mephibosheth - "exterminator of the
shameful one", while textually earlier parts preserve the name
Meribaal. This change from "-Baal" to "-Bosheth" is common
throughout other Biblical names, the exception being Beliah
(Yahweh is Lord/Yahweh is Baal) since this couldn't be allowed
to become Boshethiah or Jebosheth (Yahweh is shameful).
(1.) The name of Saul's son by the concubine Rizpah, daughter
of Aiah. During the reign of King David, some members of
Saul's family were punished for what had been done unto the
Gibeonites. Mephibosheth and his brother Armoni along with
five others, were "hanged on a hill before the Lord" by the
Gibeonites, and their bodies left exposed in the sun for five
months (2 Sam. 21:8-10 )...
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And in the days of Joiakim were priests, the chief of the
fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah;
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And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,
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"Resistance", a chief priest, a contemporary of the high
priest Joiakim (Neh 12:12).
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Meraioth begat Amariah, and Amariah begat Ahitub,
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And Azariah the son of Hilkiah, the son of Meshullam, the son
of Zadok, the son of Meraioth, the son of Ahitub, the ruler of
the house of God;
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"Rebellions",
(Father of Amariah, a high priest of the line of Eleazar (1
Chronicles 6:6-7 ), (Chronicles 6:52 ).
(Nehemiah 12:15 ), a priest who went to Jerusalem with
Zerubbabel. He is called Meremoth in Neh 12:3.
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Now the sons of Keturah, Abraham's concubine: she bare
Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and
Shuah. And the sons of Jokshan; Sheba, and Dedan.
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And she bare him Zimran, and Jokshan, and Medan, and Midian,
and Ishbak, and Shuah.
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According to the Bible, Medan (Hebrew: מְדָ֥ן "contention; to
twist, conflict"); also spelt Madan[1] was the third son of
Abraham, the patriarch of the Israelites, and Keturah whom he
wed after the death of Sarah. [2][3] Medan had five brothers,
Zimran, Jokshan, Midian, Ishbak, and Shuah.[4]
Apparent and approximate emigration patters of Abraham’s
children to Katurah, excepting those of whom insufficient is
known to draw a conclusion.
Josephus tells us that "Abraham contrived to settle them in
colonies; and they took possession of Troglodytis and the
country of Arabia the Happy, as far as it reaches to the Red
Sea."[5] Abraham, in all probability, tried to keep them apart
from Isaac to avoid conflict while fulfilling God's commission
to spread out and inhabit the globe.[6][7][8] Little else is
know about him. [9]
There is no known connection to the Madan people of Iran and
Iraq.
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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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Mehetabeel ("Whom God benefits" or "God causes good") was the
father of Delaiah, and grandfather of Shemaiah, who joined
Sanballat against Nehemiah (Nehemiah 6:10 ).
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And Baalhanan the son of Achbor died, and Hadar reigned in his
stead: and the name of his city [was] Pau; and his wife's name
[was] Mehetabel, the daughter of Matred, the daughter of
Mezahab.
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And when Baalhanan was dead, Hadad reigned in his stead: and
the name of his city [was] Pai; and his wife's name [was]
Mehetabel, the daughter of Matred, the daughter of Mezahab.
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Mehetabel ("Whom God benefits" or "God causes good") was the
wife of Hadad, one of the kings of Edom (Genesis 36:39 ).
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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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In Genesis 4:18 Mehujael is a descendant of Cain, the son of
Irad and the father of Methusael.
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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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Faithful, one of the eunuchs whom Ahasuerus commanded to bring
in Vashti (Ester 1:10 ).
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Which was [the son] of Matthat, which was [the son] of Levi,
which was [the son] of Melchi, which was [the son] of Janna,
which was [the son] of Joseph,
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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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"My king" The son of Addi, and father of Neri (Luke 3:28 ),
(Luke 3:24 ).
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And Melchizedek king of Salem brought forth bread and wine:
and he [was] the priest of the most high God.
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The LORD hath sworn, and will not repent, Thou [art] a priest
for ever after the order of Melchizedek.
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Melchizedek (from Hebrew מַלְכִּי־צֶדֶק melech-i-tzédek, literally
"righteousness is my king") is an enigmatic figure twice
mentioned in the Hebrew Bible, also known as the Old
Testament. Melchizedek is mentioned as the King of Salem, and
priest of God Most High, in the time of the biblical patriarch
Abram. He brought out bread and wine, blessed Abram, and
received tithes from him, Genesis 14:18-20 . Reference is made
to him in Psalm 110:4 where the victorious ruler is declared
to be "priest forever after the order of Melchizedek."
He is commemorated as one of the Holy Forefathers in the
Calendar of Saints of the Armenian Apostolic Church on July
26. He is mentioned in the Roman Canon, the First Eucharistic
Prayer of the Roman rite...
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Which was [the son] of Melea, which was [the son] of Menan,
which was [the son] of Mattatha, which was [the son] of
Nathan, which was [the son] of David,
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Fullness, the son of Menan and father of Eliakim, in the
genealogy of our Lord (Luke 3:31 ).
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Mattathias (Hebrew: מתתיהו בןיחאנן הכהן, Matitiyahu or
Matisyahu ben Yochanan HaCohen in Hebrew) was a Jewish priest
whose role in the Jewish revolt against the Syrian Greeks is
related in the Books of the Maccabees. Mattathias is accorded
a central role in the story of Chanukah and, as a result, is
named in the Al Hanissim prayer Jews add to Grace after meals
and the Amidah during the festival's eight days...
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And Eliud begat Eleazar; and Eleazar begat Matthan; and
Matthan begat Jacob;
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Which was [the son] of Matthat, which was [the son] of Levi,
which was [the son] of Melchi, which was [the son] of Janna,
which was [the son] of Joseph,
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Which was [the son] of Jose, which was [the son] of Eliezer,
which was [the son] of Jorim, which was [the son] of Matthat,
which was [the son] of Levi,
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"Gift of God", possibly also translated as Matthan.
The son of Levi, and father of Heli (Luke 3:24 ), great
grandfather to Jesus
Son of another Levi (Luke 3:29 )
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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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And as Jesus passed forth from thence, he saw a man, named
Matthew, sitting at the receipt of custom: and he saith unto
him, Follow me. And he arose, and followed him.
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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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Matthew the Evangelist (מתי/מתתיהו, "Gift of Yahweh", Standard
Hebrew and Tiberian Hebrew: Mattay or Mattithyahu; Septuagint
Greek: Ματθαῖος, Matthaios) was, according to Christian
tradition, one of the twelve Apostles of Jesus and one of the
four Evangelists.
Matthew, a former tax collector, composed the Gospel of
Christ. It was first published in Judea in Hebrew for Hebrew
Christians. It was later translated into Greek. Moreover the
Hebrew Gospel itself was brought to the Library of Cæsarea by
Pamphilus. The Nazarenes, who used it, had a copy of it
transcribed for Jerome.[2]...
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And they appointed two, Joseph called Barsabas, who was
surnamed Justus, and Matthias.
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And they gave forth their lots; and the lot fell upon
Matthias; and he was numbered with the eleven apostles.
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Saint Matthias (d. 80), according to the Acts of the Apostles,
was the apostle chosen by the remaining eleven apostles to
replace Judas Iscariot following Judas' betrayal of Jesus and
his suicide.[2]...
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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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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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Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and
Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of
their father Jeduthun, who prophesied with a harp, to give
thanks and to praise the LORD.
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Abiezer the Anethothite, Mebunnai the Hushathite,
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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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Eldad and Medad 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].
According to biblical scholars, the real purpose of the
story was to indicate that prophecy was not restricted to a
select few people[7]. However, the text states that Eldad
and Medad were of them that were written down[8], making
them less representative of the general population, although
some textual scholars believe that this is a gloss added to
the original Elohist[7][9] account, by a later editor who
objected to the idea that anyone could become a prophet[7].
The names themselves are hence unimportant to the point of
the story, and may have been chosen simply for the sake of
assonance[7]; they seem to refer to dad, suggesting
polytheism and/or a non-Israelite origin:
if the names are Hebrew, then dad could mean paternal uncle,
with Eldad thus meaning God is the brother of my father or
El is the brother of my father[7], and Medad meaning (one
who is) of my father's brother
if the names are Assyrian, then dad could be a corruption of
daddu, meaning beloved, with Eldad thus meaning God is
beloved or El is beloved[7], and Medad meaning object of
affection
if the names are Akkadian, then dad could be a corruption of
Adad, the name of a deity known to the Aramaeans as Hadad,
with Eldad thus meaning El is Hadad or Hadad is God[7], and
Medad meaning (one who is) of Hadad
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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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Maresha was one of the cities of Judea during the time of the
First Temple and is mentioned among the conquests of the
ancient Israelites in the Book of Joshua and later in the
Books of Chronicles as one of King Rehoboam's fortifications.
In the sixth century BCE, as result of Zedekiah's rebellion
against the Babylonian kingdom and its king Nebuchadnezzar II,
the latter occupied the Judean kingdom and sent many of its
inhabitants into exile. This marked the end of Maresha as a
Jewish (or Judean) city...
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Only Luke is with me. Take Mark, and bring him with thee: for
he is profitable to me for the ministry.
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And the contention was so sharp between them, that they
departed asunder one from the other: and so Barnabas took
Mark, and sailed unto Cyprus;
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Then the king of Israel called all the elders of the land, and
said, Mark, I pray you, and see how this [man] seeketh
mischief: for he sent unto me for my wives, and for my
children, and for my silver, and for my gold; and I denied him
not.
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Mark the Evangelist (Coptic: Ⲙⲁⲣⲕⲟⲥ; Latin: Marcus; Hebrew:
מרקוס; Greek: Μᾶρκος) is the traditional author of the Gospel
of Mark. He is also the founder of the Church of Alexandria,
one of the original four main sees of Christianity.
Tradition identifies him with John Mark mentioned as a
companion of Saint Paul in Acts, who later is said to have
become a companion of Saint Peter.[3][4] About 10 to 20 years
after the ascension of Christ, Saint Mark traveled to
Alexandria and founded the Church of Alexandria, which today
is split into the Coptic Orthodox Church and the Greek
Orthodox Patriarchate of Alexandria and All Africa. Aspects of
the Coptic liturgy can be traced back to Saint Mark himself.
He became the first bishop of Alexandria and he is honored as
the founder of Christianity in Africa.[5] He died in the
eighth year of Nero and was buried there, Annianus succeeding
him.[4][6][7][8][9]
His feast day is celebrated on April 25, and his symbol is the
lion...
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And the children of Aram; Uz, and Hul, and Gether, and Mash.
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Mash was a son of Aram according to Genesis 10:23.
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Mishma, and Dumah, Massa, Hadad, and Tema,
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Which was [the son] of Mathusala, which was [the son] of
Enoch, which was [the son] of Jared, which was [the son] of
Maleleel, which was [the son] of Cainan,
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And all the people of the land went into the house of Baal,
and brake it down; his altars and his images brake they in
pieces thoroughly, and slew Mattan the priest of Baal before
the altars. And the priest appointed officers over the house
of the LORD.
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Then all the people went to the house of Baal, and brake it
down, and brake his altars and his images in pieces, and slew
Mattan the priest of Baal before the altars.
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Then Shephatiah the son of Mattan, and Gedaliah the son of
Pashur, and Jucal the son of Shelemiah, and Pashur the son of
Malchiah, heard the words that Jeremiah had spoken unto all
the people, saying,
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Mattan or Matthan (Hebrew: מַתָּן, today written mostly Matan) is
a Hebrew name, mostly for boys, coming from the word 'gift'
and literally means "giving". It is part of the title of the
Jewish holiday of Shavuot that is also known as "Z'man Mattan
Torah" meaning the "time [of the] giving [of the] Torah."
A Biblical reference for a Mattan as a given name is the story
told in Books of Kings about the Baal priest Mattan, killed by
the people of the Kingdom of Judah. In the Gospel of Matthew,
Matthan is the paternal grandfather of Joseph, father of
Jesus.
According to September 2005 there were 2683 citizens in Israel
with the name Mattan, with only 183 of them are females. Other
popular given names are Mattanel and Mattaniah or Mattaniahu,
all meaning "Gift of God".
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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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And I made treasurers over the treasuries, Shelemiah the
priest, and Zadok the scribe, and of the Levites, Pedaiah: and
next to them [was] Hanan the son of Zaccur, the son of
Mattaniah: for they were counted faithful, and their office
[was] to distribute unto their brethren.
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And the king of Babylon made Mattaniah his father's brother
king in his stead, and changed his name to Zedekiah.
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Which was [the son] of Mattathias, which was [the son] of
Amos, which was [the son] of Naum, which was [the son] of
Esli, which was [the son] of Nagge,
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Which was [the son] of Maath, which was [the son] of
Mattathias, which was [the son] of Semei, which was [the son]
of Joseph, which was [the son] of Juda,
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For his sons carried him into the land of Canaan, and buried
him in the cave of the field of Machpelah, which Abraham
bought with the field for a possession of a buryingplace of
Ephron the Hittite, before Mamre.
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Mamre (Hebrew: מַמְרֵא), full Hebrew name Elonei Mamre
("Oaks/Terebinths of Mamre"), refers to a Canaanite cultic
shrine dedicated to the supreme, sky god of the Canaanite
pantheon, El[1]. Talmudic sources refer to the site as Beth
Ilanim or Botnah. it was one of the three most important
"fairs", market place or caravanserai, in Palestine. It lies
approximately half way between Halhul and Hebron, (heading
north from Hebron to Halhul at the intersection of the
Halhul/Hebron road and the 3507, one turns right on to the
3507 towards Jericho [away from Bayt Jibrin] and Mamre is to
be found some 500 yards further down, on the left)...
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The phrase son of perdition is used in the New Testament to
refer to Judas Iscariot. In John 17:12 , Jesus says that of
all his disciples, none has been lost except the "son of
perdition". The New International Version translates the
phrase as "the one doomed to destruction." D. A. Carson
suggests that this verse refers both to Judas' character and
to his destiny.[1] The phrase is also used in 2 Thessalonians
2:3, where it is equated with the Man of Sin...
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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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Saint Manahen (also Manaen) was a teacher of the Church of
Antioch and the foster brother (Gk. syntrophos, Vulg.
collactaneus) of Herod Antipas.[1]
Little is known of Manahen's life. He is said to be one
those who, under the influence of the Holy Spirit, laid
hands upon Saul and Barnabas and sent the two Apostles on
the first of St. Paul's missionary journeys (Acts 13:3).
Since St. Luke was an Antiochene, it is not unlikely that
Manahen was one of the "the prophets and doctors" of the
Church of Antioch was one of the "eyewitnesses and ministers
of the word" (Luke 1:2), who delivered unto Luke the details
which that sacred writer has in regard to Antipas and other
members of the Herodian family (Luke 3:1, 19, 20; 8:3; 9:7-
9; 13:31, 32; 23:8-12; Acts 12). He may have become a
disciple of Jesus with "Joanna, the wife of Chusa, Herod's
steward" (Luke 8:3).
In A.D. 39, Antipas left for Rome to gain the favor of
Caligula, but instead received an order of perpetual exile.
(Jos., "Ant.", XVIII, vii, 2). During this time, the Church
of Antioch was founded by Jewish Christians, who "had been
dispersed by the persecution that arose on the occasion of
Stephen" and had taught the Gospel also to the Greeks of
Antioch, (Acts 11:19-24). It is quite likely that St.
Manahen was one of these founders of the Antiochene Church.
His feast is celebrated on May 24.
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For the tribe of the children of Reuben according to the house
of their fathers, and the tribe of the children of Gad
according to the house of their fathers, have received [their
inheritance]; and half the tribe of Manasseh have received
their inheritance:
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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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Then the Spirit of the LORD came upon Jephthah, and he passed
over Gilead, and Manasseh, and passed over Mizpeh of Gilead,
and from Mizpeh of Gilead he passed over [unto] the children
of Ammon.
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Manasseh is an Ancient Hebrew male name, meaning "causing to
forget".[1] Manasseh may refer to:
Manasseh (tribal patriarch), a son of Joseph, according to the
Torah
the Tribe of Manasseh, an Israelite tribe
Manasseh of Judah, a king of the kingdom of Judah.
Manasseh (High Priest), the ancestor of a priest named
Jonathan, mentioned in the Book of Judges as being the son of
Gershom, son of Manasseh; there is a scribal oddity in the
text which means it may actually state Moses rather than
Manasseh.
The Bnei Menashe ("Children of Menasseh"), a group from
northeast India who claim descent from one of the Ten Lost
Tribes of Israel.
Manasseh A Jewish-born priest who married a Samaritan and
withdrew from Jerusalem to Mount Gerizim
Menasseh or Manasseh was the name of two Khazar rulers of the
Bulanid dynasty:
Menasseh I, mid to late 9th century CE or A.D.
Menasseh II, late 9th century CE or A.D.
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For it came to pass, when the flame went up toward heaven from
off the altar, that the angel of the LORD ascended in the
flame of the altar. And Manoah and his wife looked on [it],
and fell on their faces to the ground.
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And Manoah said unto the angel of the LORD, I pray thee, let
us detain thee, until we shall have made ready a kid for thee.
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Then his brethren and all the house of his father came down,
and took him, and brought [him] up, and buried him between
Zorah and Eshtaol in the buryingplace of Manoah his father.
And he judged Israel twenty years.
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Manoah is the father of Samson. Manoah means rest or quiet in
Judges 13:1-23 and 14:2-4 of the Hebrew Bible.
Manoah was of the tribe of Dan, and lived in the city of
Zorah. He and his wife were childless, but an angel of the
Lord appeared to Manoah's wife and told her that she would
give birth to a son. The child was to be dedicated from the
womb as a Nazirite, which entailed restrictions on his diet,
which the angel spelled out in detail. The "woman" (for her
name was omitted) told her husband "A man of God came to me",
whose countenance was like the angel of God. Manoah prayed
again and the angel returned to instruct the both of them.
After the angel left, Manoah tells his wife, "We shall surely
die, because we have seen God." (Judges 13:22)
Together with his wife he subsequently tried to dissuade
Samson from marrying a Philistine woman, but travelled with
him to Timnath for the wedding ceremony when they were unable
to do so.
The story gained added importance for Christians, who read
into it parallels with the Annunciation to Mary.
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And David arose, and he passed over with the six hundred men
that [were] with him unto Achish, the son of Maoch, king of
Gath.
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Aristarchus my fellowprisoner saluteth you, and Marcus,
sister's son to Barnabas, (touching whom ye received
commandments: if he come unto you, receive him;)
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The [church that is] at Babylon, elected together with [you],
saluteth you; and [so doth] Marcus my son.
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Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
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The sons of Shelah the son of Judah [were], Er the father of
Lecah, and Laadah the father of Mareshah, and the families of
the house of them that wrought fine linen, of the house of
Ashbea,
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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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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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Heb. "Dance", the father of four sons Kg1. 4:31 who were
inferior in wisdom only to Solomon.
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The burden of the word of the LORD to Israel by Malachi.
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Malachi, Malachias or Mal'achi (Hebrew: מַלְאָכִי, Modern Mal'akhi
Tiberian Malʼāḵî ; "My Messenger", see malakh) was a Jewish
prophet in the Hebrew Bible.
He was the last of the minor prophets of David, and the writer
of the Book of Malachi, the last book of the Christian edition
Old Testament canon (Book of Malachi 4:4-6 ), and is the last
book of the Neviim (prophets) section in the Jewish Tanakh. No
allusion is made to him by Ezra, however, and he does not
directly mention the restoration of the temple. The editors of
the 1906 Jewish Encyclopedia implied that he prophesied after
Haggai and Zechariah (Malachi 1:10 ; 3:1 , 3:10 ) and
speculated that he delivered his prophecies about 420 BC,
after the second return of Nehemiah from Persia (Book of
Nehemiah13:6 ), or possibly before his return, comparing
Malachi 2:8 with Nehemiah 13:15 ; Malachi 2:10-16 with
Nehemiah 13:23 )...
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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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And the Philistines followed hard after Saul, and after his
sons; and the Philistines slew Jonathan, and Abinadab, and
Malchishua, the sons of Saul.
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Heb. "King of help", one of the four sons of Saul I Chronicles
8:33 . He perished along with his father in the battle of
Gilboa Sa1. 31:2
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Then took they Jeremiah, and cast him into the dungeon of
Malchiah the son of Hammelech, that [was] in the court of the
prison: and they let down Jeremiah with cords. And in the
dungeon [there was] no water, but mire: so Jeremiah sunk in
the mire.
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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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But the dung gate repaired Malchiah the son of Rechab, the
ruler of part of Bethhaccerem; he built it, and set up the
doors thereof, the locks thereof, and the bars thereof.
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Malchiah or Melchiah was a figure mentioned in the Bible, in
the Book of Jeremiah, Chapter 21, Verse 1.
Melchiah was a priest in the kingdom of Zedekiah, and the
father of Pashur, the messenger who was charged with taking a
message from the King to Jeremiah asking for God's
intervention in the war against Nebuchadnezzar.
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Then Simon Peter having a sword drew it, and smote the high
priest's servant, and cut off his right ear. The servant's
name was Malchus.
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In the Gospel of John in the New Testament of the Bible,
Malchus is the servant of the Jewish High Priest, Caiaphas,
who participated in the arrest of Jesus. According to John,
one of the disciples, the Apostle Peter, being armed with a
sword, cut off the servant's ear in an attempt to prevent his
Master's arrest.
The story is related in all four gospels, John 18:10–11 ;
Matthew 26:51 ; Mark 14:47 ; and Luke 22:51 , but the servant
and the disciple are named only in John. Also, Luke is the
only gospel that says Jesus healed the ear.
The relevant passage in the Gospel of John, KJV, reads:
Then Simon Peter having a sword drew it, and smote the high
priest's servant, and cut off his right ear. The servant's
name was Malchus. Then said Jesus unto Peter, Put up thy sword
into the scabbard: the cup which my Father hath given me,
shall I not drink it?
The story is often used to illustrate Jesus' rejection of
violence [citation needed] and surrender to God's will.
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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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And of the sons of Bani; Meshullam, Malluch, and Adaiah,
Jashub, and Sheal, and Ramoth.
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Benjamin, Malluch, [and] Shemariah.
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Heb. "Reigned over, or reigning."
A Levite of the family of Merari I Chronicles 6:44
A priest who returned from Babylon (12:2 ),(Ezra 10:29 ),(Ezra
10:32 )
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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 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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Then came the daughters of Zelophehad, the son of Hepher, the
son of Gilead, the son of Machir, the son of Manasseh, of the
families of Manasseh the son of Joseph: and these [are] the
names of his daughters; Mahlah, Noah, and Hoglah, and Milcah,
and Tirzah.
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Machir/Makir - meaning bartered - was the name of two figures
in the Bible.
1. Machir, the son of Manasseh, and father of Gilead.[1]
In the Torah's account of the journey of the Israelites after
the Exodus, Machir (the individual) is portrayed as conquering
the territories known as Gilead and Bashan, which had
previously been occupied by Amorites[2][3]. Machir's
descendants are described as having settled in Gilead and
Bashan[4], and consequently is a key figure in Gilead's
history.
2. According to the Books of Samuel, Machir son of Amiel was
the name of a descendant of the Machir mentioned above, and
resided at Lo-Debar. The text states that here he looked after
Meribaal, the son of Jonathan, until David took over his
care[5], and also looked after David himself, when David found
himself a fugitive[6]
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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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The sons of Japheth; Gomer, and Magog, and Madai, and Javan,
and Tubal, and Meshech, and Tiras.
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Madai (Hebrew: מדי, pronounced [maˈda.i]; Greek: Μηδος, [mɛː
ˈdos]) is a son of Japheth and one of the 16 grandsons of
Noah in the Book of Genesis of the Hebrew Bible. Biblical
scholars have identified Madai with various nations, from
the Mitanni of early records, to the Medes of much later
records. The Medes, reckoned to be his offspring by Josephus
and most subsequent writers, were also known as Madai,
including in both Assyrian and Hebrew sources. The Kurds
still maintain traditions of descent from Madai.
According to the Book of Jubilees (10:35-36), Madai had
married a daughter of Shem, and preferred to live among
Shem's descendants, rather than dwell in Japheth's allotted
inheritance beyond the Black Sea; so he begged his brothers-
in-law, Elam, Asshur and Arphaxad, until he finally received
from them the land that was named after him, Media.
The Medes are thought by scholars to have been Indo-Aryan
peoples, while the Mitanni were an aristocracy from the
Araxes region who moved to Syria in the Bronze Age and
superimposed themselves upon the Hurrians there, adopting
their language. In the oldest writings of the Zoroastrian
religion of the Medes[1], the earliest homeland of the Aryan
race had been a legendary place called "Airyanem Vaejah" -
traditionally (eg., in the Bundahishn 29:12) associated with
Arran and the valley of the Araxes river, which rises next
to Mount Ararat.
Another line in Jubilees (8:5) states that a daughter of
Madai named Milcah married Cainan, who is an ancestor of
Abraham also mentioned in older versions of Genesis.
Madai is also the name of the deified ancestor of the
Kachin, according to the indigenous Kachin religion. The
Kachin are a people of Myanmar and neighboring areas
speaking a Sino-Tibetan language.
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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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And shall go out to deceive the nations which are in the four
quarters of the earth, Gog and Magog, to gather them together
to battle: the number of whom [is] as the sand of the sea.
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Son of man, set thy face against Gog, the land of Magog, the
chief prince of Meshech and Tubal, and prophesy against him,
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Magog, Hebrew מגוג, Greek Μαγωγ, [ ma'gog ], is the second of
the seven sons of Japheth mentioned in the Table of Nations in
Genesis 10. It may represent Hebrew for "from Gog", though
this is far from certain.
Magog is often associated with apocalyptic traditions, mainly
in connection with Ezekiel 38 and 39 which mentions "Gog of
the land of Magog, the chief prince of Meshech and Tubal"
(Ezek 38:2 NIV); on the basis of this mention, "Gog and Magog"
over time became associated with each other as a pair.
Josephus identified the offspring of Magog as the Scythians, a
name used in antiquity for peoples north of the Black Sea.[1]
According to him, the Greeks called Scythia Magogia (Ant., bk.
I, 6)...
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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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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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The son of Zuph, the son of Elkanah, the son of Mahath, the
son of Amasai,
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Hebrew for "Grasping"
A Kohathite Levite, father of Elkanah I Chronicles 6:35
Another Kohathite Levite, of the time of Hezekiah II
Chronicles 29:12
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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 three and twentieth to Mahazioth, [he], his sons, and his
brethren, [were] twelve:
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Heb. "Visions", a Kohathite Levite, chief of the twenty-third
course of musicians I Chronicles 25:4 ,I Chronicles 25:30
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Moreover Ruth the Moabitess, the wife of Mahlon, have I
purchased to be my wife, to raise up the name of the dead upon
his inheritance, that the name of the dead be not cut off from
among his brethren, and from the gate of his place: ye [are]
witnesses this day.
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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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Lysias (Greek: Λυσίας) (born ca. 445 BC; died ca. 380 BC) was
a logographer (speech writer) in Ancient Greece. He was one of
the ten Attic orators included in the "Alexandrian Canon"
compiled by Aristophanes of Byzantium and Aristarchus of
Samothrace in the third century BCE...
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And it came to pass at the end of three years, that two of the
servants of Shimei ran away unto Achish son of Maachah king of
Gath. And they told Shimei, saying, Behold, thy servants [be]
in Gath.
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And Rehoboam loved Maachah the daughter of Absalom above all
his wives and his concubines: (for he took eighteen wives, and
threescore concubines; and begat twenty and eight sons, and
threescore daughters.)
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And at Gibeon dwelt the father of Gibeon; whose wife's name
[was] Maachah:
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Maacah (Codex Alexandrinus: Maacha, KJV: Maachah) is a non-
gender-specific personal name used in the Bible to refer to:
A child of Abraham's brother Nachor, evidently a boy. (Gen.
22:23,24)
The wife of Machir, Manasseh's son. (1. Chr. 7:15-16)
One of the wives of Hezron's son Caleb. (1. Chr 2:48)
A wife of David, and daughter of Talmai, King of Geshur (ib.
iii. 3), a near neighbor of the Maachathites. David begat
Absalom and Tamar with her.
A King of Gath, to whose son, Achish, Shimei's servants fled
early in Solomon's reign (1. Kings 2:39). About a half-
century earlier than this event, David with 600 men had fled
to Achish, son of Maoch, King of Gath (1. Samuel 27:2); but
the identification of Maoch is doubtful, though kinship is
exceedingly probable.
The wife of Rehoboam, King of Judah, and mother of Abijam;
in 1. Kings 15:2 she is called the daughter (or
granddaughter) of Abishalom, but of "Absalom" in 2.
Chronicles 11:20, 21. Hence, she was a granddaughter of King
David's wife Maacah (above). She was removed from her
position as queen mother by her grandson Asa (ib. xv. 16)
because she had been involved in idolatry.
The wife of Jeiel. (1.Chr. 8:29)
The father of Hanan, who was a man in David's army. (1. Chr.
11:43)
The father of Shephatiah, who was an office man in David's
time. (1. Chr. 27:16)
The name is also used to refer to:
A small Aramean kingdom east of the Sea of Galilee (I
Chronicles 19:6). Its territory was in the region assigned
to the half-tribe of Manasseh east of the Jordan. Maacah,
its king, became a mercenary of the Ammonites in their war
against David (II Samuel 10:6). It is probable that the city
Abel of Beth-maachah in Naphtali (ib. xx. 15) derived its
name from its relation to this kingdom and people.
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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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After him repaired Benjamin and Hashub over against their
house. After him repaired Azariah the son of Maaseiah the son
of Ananiah by his house.
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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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One of the Levites whom David appointed as porter for the ark
I Chronicles 15:18 , I Chronicles 15:20
One of the "captains of hundreds" associated with Jehoiada in
restoring king Jehoash to the throne II Chronicles 23:1
The "king's son," probably one of the sons of king Ahaz,
killed by Zichri in the invasion of Judah by Pekah, king of
Israel II Chronicles 28:7
One who was sent by king Josiah to repair the temple Ch2. 34:8
. He was governor (Heb. sar , rendered elsewhere in the
Authorized Version "prince," "chief captain," chief ruler") of
Jerusalem.
The father of the priest Zephaniah Jer. 21:1 ,Jer. 37:3
The father of the false prophet Zedekiah Jer. 29:21
a priest, the father of Neriah Jer. 32:12 , Jer. 51:59
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And Adaiah the son of Jeroham, the son of Pashur, the son of
Malchijah, and Maasiai the son of Adiel, the son of Jahzerah,
the son of Meshullam, the son of Meshillemith, the son of
Immer;
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Hebrew for "Worker of Jehovah", one of the priests resident at
Jerusalem at the Captivity I Chronicles 9:12
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Which was [the son] of Maath, which was [the son] of
Mattathias, which was [the son] of Semei, which was [the son]
of Joseph, which was [the son] of Juda,
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The three and twentieth to Delaiah, the four and twentieth to
Maaziah.
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Maaziah, Bilgai, Shemaiah: these [were] the priests.
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Head of the twenty-fourth priestly course in David's reign. I
Chronicles 24:18
Also, A priest Neh. 10:8
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Jeremiah the tenth, Machbanai the eleventh.
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Hebrew for "Clad with a mantle, or bond of the Lord", one of
the Gadite heroes who joined David in the wilderness I
Chronicles 12:13
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And the chief fathers of the families of the children of
Gilead, the son of Machir, the son of Manasseh, of the
families of the sons of Joseph, came near, and spake before
Moses, and before the princes, the chief fathers of the
children of Israel:
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There was also a lot for the tribe of Manasseh; for he [was]
the firstborn of Joseph; [to wit], for Machir the firstborn of
Manasseh, the father of Gilead: because he was a man of war,
therefore he had Gilead and Bashan.
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The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza
his son,
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The sons of Gershon; Libni, and Shimi, according to their
families.
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Libni was a son of Gershon of the house of Levi according to
Exodus 6:17. He was born in Egypt.
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Then said [God], Call his name Loammi: for ye [are] not my
people, and I will not be your [God].
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The grace of the Lord Jesus Christ, and the love of God, and
the communion of the Holy Ghost, [be] with you all. Amen.
<[The second [epistle] to the Corinthians was written from
Philippi, [a city] of Macedonia, by Titus and Lucas.]>
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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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According to the Bible, Lot (Hebrew: לוֹט, Modern Lot Tiberian
Lôṭ ; "veil"; "hidden, covered"[1]) was the nephew of the
patriarch Abraham, or Abram. He was the son of Abraham's
brother Haran (Gen. 11:27). Abraham's brother Nahor became
Lot's brother in law by marrying Milcah, Lot's sister...
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These [are] the sons of Seir the Horite, who inhabited the
land; Lotan, and Shobal, and Zibeon, and Anah,
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And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah,
and Dishon, and Ezer, and Dishan.
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Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
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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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Timotheus my workfellow, and Lucius, and Jason, and Sosipater,
my kinsmen, salute you.
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Lucius of Cyrene was, according to the Book of Acts, one of
the founders of the Christian Church in Antioch of Syria. He
is mentioned by name as a member of the church there, after
King Herod's Death:
Now there were in the church at Antioch prophets and teachers:
Barnabas, Symeon who was called Niger, Lucius of Cyrene,
Manaen who was a close friend of Herod the tetrarch, and Saul.
[Acts 13:1 NAB].
Lucius is indicated as a founder by an inference in an earlier
passage:
Now those who had been scattered by the persecution that arose
because of Stephen went as far as Phoenicia, Cyprus and
Antioch, preaching the word to no one but Jews. There were
some Cypriots and Cyrenians, among them, however, who came to
Antioch and began to speak to the Greeks as well, proclaiming
the Lord Jesus. [Acts 11:19,20 NAB]
He was supposed to have been the first bishop of Cyrene.[1]
There is a Lucius mentioned also in Romans 16:21, but there is
no way of knowing if this is the same person.
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Lud (לוּד) was a son of Shem and grandson of Noah, according
to Genesis 10 (the "Table of Nations"). Lud should not be
confused with the Ludim, said there to be descended from
Mizraim.
The descendants of Lud are usually, following Josephus,
connected with various Anatolian peoples, particularly Lydia
(Assyrian Luddu) and their predecessors, the Luwians; cf.
geographic references to the 'Mountains of Lud' (Anatolia)
in Jubilees, and Herodotus' assertion (Histories i. 7) that
the Lydians were first so named after their king, Lydus
(Λυδός). However, the chronicle of Hippolytus of Rome (c.
234 AD) identifies Lud's descendants with the Lazones or
Alazonii (names usually taken as variants of the "Halizones"
said by Strabo to have once lived along the Halys) while it
derives the Lydians from the aforementioned Ludim, son of
Mizraim.
It has been conjectured by others[1] that Lud's descendants
spread to areas of the far-east beyond Elam, or that they
were identified with the Lullubi. Some scholars have also
associated the Biblical Lud with the Lubdu of Assyrian
sources, who inhabited certain parts of western Media and
Atropatene[2].
The Muslim historian Muhammad ibn Jarir al-Tabari (c. 915)
recounts a tradition that the wife of Lud was named Shakbah,
daughter of Japheth, and that she bore him "Faris, Jurjan,
and the races of Faris". He further asserts that Lud was the
progenitor of not only the Persians, but also the Amalekites
and Canaanites, and all the peoples of the East, Oman,
Hejaz, Syria, Egypt, and Bahrein.
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Only Luke is with me. Take Mark, and bring him with thee: for
he is profitable to me for the ministry.
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Luke, the beloved physician, and Demas, greet you.
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Luke the Evangelist (Ancient Greek: Λουκᾶς, Loukas) was an
Early Christian writer who the Church Fathers such as Jerome
and Eusebius said was the author of the Gospel of Luke and the
Acts of the Apostles.
The Roman Catholic Church venerates him as Saint Luke, patron
saint of physicians, surgeons, students, butchers, and
artists; his feast day is 18 October...
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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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Claudius Lysias unto the most excellent governor Felix
[sendeth] greeting.
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But the chief captain Lysias came [upon us], and with great
violence took [him] away out of our hands,
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And Methuselah lived after he begat Lamech seven hundred
eighty and two years, and begat sons and daughters:
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Lamech (pronounced /ˈleɪmɛk/) (Hebrew: לֶמֶךְ) is a character in
the genealogies of Adam in the Book of Genesis. One is the
seventh generation descendant of Cain (Genesis 4:18); his
father was named Methusael and he was responsible for the
"Song of the Sword." He is also noted as the first polygamist
mentioned in the Bible, taking two wives, Ada and Tselah. He
is not to be confused with the Lamech in Genesis 5...
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But Abraham said, Son, remember that thou in thy lifetime
receivedst thy good things, and likewise Lazarus evil things:
but now he is comforted, and thou art tormented.
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Then Jesus six days before the passover came to Bethany, where
Lazarus was which had been dead, whom he raised from the dead.
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And he cried and said, Father Abraham, have mercy on me, and
send Lazarus, that he may dip the tip of his finger in water,
and cool my tongue; for I am tormented in this flame.
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Lazarus is a name found in two separate contexts in the New
Testament. Lazarus of Bethany is the subject of a miracle
recounted only in the Gospel of John,[1] in which Jesus
restores him to life four days after Lazarus's death. Another
Lazarus appears as a character in Jesus' parable of Lazarus
and Dives, or Lazarus and the Rich Man, recorded in the Gospel
of Luke.[2]
The English variant of the name comes directly from the Latin,
itself derived from the Greek Lazaros, which in turn came from
the Aramaic Lazar. The ultimate origin is the Hebrew name
Eleazar (אלעזר, Elʿāzār), meaning "God's assistance" or "God
(has) helped".[citation needed]. An alternative proposed
etymology equates the name and story of Lazarus with Osiris,
for instance as mentioned by Gerald Massey in Ancient Egypt:
The Light of the World...
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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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Jude was one of the Twelve Apostles of Jesus. He is generally
identified with Thaddeus, and is also variously called Jude of
James, Jude Thaddaeus, Judas Thaddaeus or Lebbaeus. He is
sometimes identified with Jude, "brother" of Jesus, but is
clearly distinguished from Judas Iscariot, another disciple
and later the betrayer of Jesus.
The Armenian Apostolic Church honors Thaddeus along with Saint
Bartholomew as its patron saints. In the Roman Catholic Church
he is the patron saint of desperate cases and lost causes.
Saint Jude's attribute is a club. He is also often shown in
icons with a flame around his head. This represents his
presence at Pentecost, when he received the Holy Spirit with
the other apostles. Another common attribute is Jude holding
an image of Jesus Christ, in the image of Edessa. In some
instances he may be shown with a scroll or a book (the Epistle
of Jude) or holding a carpenter's rule...
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[It is] not for kings, O Lemuel, [it is] not for kings to
drink wine; nor for princes strong drink:
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The words of king Lemuel, the prophecy that his mother taught
him.
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Lemuel (Hebrew:לְמוּאֵל) is the name of a Biblical king mentioned
in Proverbs 31:1 and 4, but otherwise unknown.[1]
The opening verse reads: "The words of king Lemuel. The vision
wherewith his mother instructed him." The name occurs again in
verse 4: "Give not to kings, O Lemuel, give not wine to kings
..." The discourse, which is an exhortation to chastity and
temperance, appears to end with verse 9, but might continue
through the end of the chapter.(which is the end of proverbs)
Some modern scholars (see Revised Version, Prov. 31:1, margin)
render the first passage thus: "The words of Lemuel, king of
Massa, which his mother taught him." Massa is mentioned in
Genesis 25:14 (cf. 1 Chronicles 1:30), among the sons of
Ishmael, and his kingdom is consequently supposed to have been
in Arabia...
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And Jokshan begat Sheba, and Dedan. And the sons of Dedan were
Asshurim, and Letushim, and Leummim.
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Leummim was the third son of Dedan, son of Jokshan, son of
Abraham by Keturah. (Genesis 25:3 ) It is often conjectured
that he was the head of an Arabian tribe.
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Of the tribe of Simeon [were] sealed twelve thousand. Of the
tribe of Levi [were] sealed twelve thousand. Of the tribe of
Issachar [were] sealed twelve thousand.
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And thy brethren also of the tribe of Levi, the tribe of thy
father, bring thou with thee, that they may be joined unto
thee, and minister unto thee: but thou and thy sons with thee
[shall minister] before the tabernacle of witness.
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Bless the LORD, O house of Levi: ye that fear the LORD, bless
the LORD.
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Levi/Levy, Standard Levy Tiberian Lēwî ; "joining") was,
according to the Book of Genesis, the third son of Jacob and
Leah, and the founder of the Israelite Tribe of Levi (the
levites); 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]. Certain religious and political functions
were reserved for the Levites, and, according to textual
scholars, the early sources of the Torah - the Jahwist and
Elohist - appear to treat the term Levi as just being a word
meaning priest; some scholars suspect that "levi" was
originally a general term for a priest, and had no connection
to ancestry, and that it was only later, for example in the
priestly source and Blessing of Moses, that the existence of a
tribe named Levi became assumed, in order to explain the
origin of the priestly caste[2][3]...
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And these [are] the names of the sons of Gershon by their
families; Libni, and Shimei.
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Our father died in the wilderness, and he was not in the
company of them that gathered themselves together against the
LORD in the company of Korah; but died in his own sin, and had
no sons.
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According to Genesis 36:5 , Korah was the son of Esau and
Aholibamah, and had two brothers, "Jeush, and Jaalam". Genesis
36:14 has Korah's mother, Aholibamah being descended from
Anah, the daughter of Zibeon, making Zibeon, Korah's maternal
grandfather. The same verses, repeats Genesis 36:5 and names
his two brothers again.
Esau had multiple wives, and Korah is also listed as a
grandson of Esau through Eliphaz, causing some confusion. Esau
and his wife Adah, bore Eliphaz. Genesis 36:16 states that
Eliphaz bore a number of sons (called here, dukes) that came
from his son Eliphaz, and one of them is Duke Korah. It is not
unreasonable that Esau had a son and a grandson named Korah.
Korah fought against Israel...
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And Shallum the son of Kore, the son of Ebiasaph, the son of
Korah, and his brethren, of the house of his father, the
Korahites, [were] over the work of the service, keepers of the
gates of the tabernacle: and their fathers, [being] over the
host of the LORD, [were] keepers of the entry.
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These [are] the divisions of the porters among the sons of
Kore, and among the sons of Merari.
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And Kore the son of Imnah the Levite, the porter toward the
east, [was] over the freewill offerings of God, to distribute
the oblations of the LORD, and the most holy things.
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The sons of Shimei; Shelomith, and Haziel, and Haran, three.
These [were] the chief of the fathers of Laadan.
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The sons of Laadan; the chief [was] Jehiel, and Zetham, and
Joel, three.
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Laadan his son, Ammihud his son, Elishama his son,
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And Laban answered and said unto Jacob, [These] daughters
[are] my daughters, and [these] children [are] my children,
and [these] cattle [are] my cattle, and all that thou seest
[is] mine: and what can I do this day unto these my daughters,
or unto their children which they have born?
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And Laban went into Jacob's tent, and into Leah's tent, and
into the two maidservants' tents; but he found [them] not.
Then went he out of Leah's tent, and entered into Rachel's
tent.
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And Laban said to Jacob, What hast thou done, that thou hast
stolen away unawares to me, and carried away my daughters, as
captives [taken] with the sword?
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Laban (Hebrew: לָבָן, Modern Lavan Tiberian Lāḇān ; "White") is
the son of Bethuel, brother of Rebecca and the father of Leah
and Rachel as described in the Book of Genesis. As such he is
brother-in-law to Isaac and both father-in-law and uncle to
Jacob. Laban and his family were described as dwelling in
Paddan-aram, in Mesopotamia.
Laban first appears in Genesis 24:29-60 as the grown spokesman
for his father Bethuel's house; he was impressed by the gold
jewelry given to his sister on behalf of Isaac, and played a
key part in arranging their marriage. Twenty years later,
Laban's nephew Jacob was born to Isaac and Rebecca...
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Then the five men departed, and came to Laish, and saw the
people that [were] therein, how they dwelt careless, after the
manner of the Zidonians, quiet and secure; and [there was] no
magistrate in the land, that might put [them] to shame in
[any] thing; and they [were] far from the Zidonians, and had
no business with [any] man.
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And they called the name of the city Dan, after the name of
Dan their father, who was born unto Israel: howbeit the name
of the city [was] Laish at the first.
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Then answered the five men that went to spy out the country of
Laish, and said unto their brethren, Do ye know that there is
in these houses an ephod, and teraphim, and a graven image,
and a molten image? now therefore consider what ye have to do.
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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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If Cain shall be avenged sevenfold, truly Lamech seventy and
sevenfold.
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And the prince of the tribe of the children of Ephraim, Kemuel
the son of Shiphtan.
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Huz his firstborn, and Buz his brother, and Kemuel the father
of Aram,
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Of the Levites, Hashabiah the son of Kemuel: of the Aaronites,
Zadok:
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Three Kemuels are mentioned in the Bible. One is mentioned in
the Genesis 22:21 as the nephew of Abraham, son of Nahor,
brother of Bethuel (father of Rebekah). The second Kemuel was
ruler of the tribe of Ephraim in Numbers 34:24. The third was
ruler of tribe of Levi or Levite, father of Hashbiah, in the
Book of Chronicles 27:17.
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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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And the sons of Kenaz; Othniel, and Seraiah: and the sons of
Othniel; Hathath.
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And when the children of Israel cried unto the LORD, the LORD
raised up a deliverer to the children of Israel, who delivered
them, [even] Othniel the son of Kenaz, Caleb's younger
brother.
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Kenaz or Knaz - hunter - is the name of several persons in the
Hebrew Bible. קְנָז "Hunter", Standard Hebrew Knaz, Tiberian
Hebrew Qənaz / Qənāz
A son of Eliphaz and a grandson of Esau. He was an Edomite
leader. (Genesis 36:11, 15, 42). He may have been the ancestor
of the Kenezites.
Caleb's younger brother, and father of Othniel (Josh. 15:17),
whose family was of importance in Israel down to the time of
David. (1 Chr. 27:15) Some think that Othniel (Judg. 1:13),
and not Kenaz, was Caleb's brother, Kenaz obviously being
Caleb's stepfather.
Caleb's grandson. (1 Chr. 4:15)
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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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The sons of Merari; Mahli, and Mushi. The sons of Mahli;
Eleazar, and Kish.
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And all that Samuel the seer, and Saul the son of Kish, and
Abner the son of Ner, and Joab the son of Zeruiah, had
dedicated; [and] whosoever had dedicated [any thing, it was]
under the hand of Shelomith, and of his brethren.
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Kish (qish; Kis, Keis, "bow," "power")[1](c.1104 - c.1029 BC)
was the the father of the Israelite King Saul (1 Chronicles
12:1 ), the first king of the Israelites...
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And unto the sons of Kohath, [which were] left of the family
of that tribe, [were cities given] out of the half tribe,
[namely, out of] the half [tribe] of Manasseh, by lot, ten
cities.
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These [are] the families of the Levites: the family of the
Libnites, the family of the Hebronites, the family of the
Mahlites, the family of the Mushites, the family of the
Korathites. And Kohath begat Amram.
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And of Kohath [was] the family of the Amramites, and the
family of the Izeharites, and the family of the Hebronites,
and the family of the Uzzielites: these [are] the families of
the Kohathites.
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According to the Torah, Kohath was one of the sons of Levi[1],
and the patriarchal founder of the Kohathites, one of the four
main divisions among the Levites in Biblical times; in some
apocryphal texts such as the Testament of Levi, and the Book
of Jubilees, Levi's wife, Kohath's mother, is named as Milkah,
a daughter of Aram[2][3]. In the Testament of Levi, Kohath's
birth, occurring when Levi was 35 years old, is accompanied by
a vision of Kohath being on high in the midst of all the
congregation; in the vision, Kohath's name is described as
meaning beginning of majesty and instruction, and is portrayed
as a prophecy of him being raised above his siblings[4], but
according to biblical scholars, the meaning of Kohath's name
is fairly unknown, although it may be related to an Aramaic
word meaning obey[5]...
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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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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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Then stood up upon the stairs, of the Levites, Jeshua, and
Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, [and]
Chenani, and cried with a loud voice unto the LORD their God.
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And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua
the son of Kadmiel, with their brethren over against them, to
praise [and] to give thanks, according to the commandment of
David the man of God, ward over against ward.
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Kadmiel: before God; i.e., his servant, one of the Levites who
returned with Zerubbabel from the Babylonian captivity
(Nehemiah 9:4 , 10:9 , 12:8 ).
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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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Then took Johanan the son of Kareah, and all the captains of
the forces that [were] with him, all the remnant of the people
whom he had recovered from Ishmael the son of Nethaniah, from
Mizpah, after [that] he had slain Gedaliah the son of Ahikam,
[even] mighty men of war, and the women, and the children, and
the eunuchs, whom he had brought again from Gibeon:
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Then they came to Gedaliah to Mizpah, even Ishmael the son of
Nethaniah, and Johanan and Jonathan the sons of Kareah, and
Seraiah the son of Tanhumeth, and the sons of Ephai the
Netophathite, and Jezaniah the son of a Maachathite, they and
their men.
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Kareah (bald)[citation needed]; the father of Johanan and
Jonathan, who for a time were loyal to Gedaliah, the
Babylonian governor of Jerusalem (Jeremiah 40:8 , 40:13
,40:15-16 ).
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And these [are] the names of the sons of Ishmael, by their
names, according to their generations: the firstborn of
Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
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All the flocks of Kedar shall be gathered together unto thee,
the rams of Nebaioth shall minister unto thee: they shall come
up with acceptance on mine altar, and I will glorify the house
of my glory.
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Let the wilderness and the cities thereof lift up [their
voice], the villages [that] Kedar doth inhabit: let the
inhabitants of the rock sing, let them shout from the top of
the mountains.
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Hadar, and Tema, Jetur, Naphish, and Kedemah:
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Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
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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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Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the
same [is] Kelita,) Pethahiah, Judah, and Eliezer.
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And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah,
Hanan,
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Kelita ("dwarf") was a Levite who assisted Ezra in expounding
the law to the people. (Nehemiah 8:7 ,10:10 ) He was also
known as Kelaiah. (Ezra 10:23 )
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And I gave thee thy master's house, and thy master's wives
into thy bosom, and gave thee the house of Israel and of
Judah; and if [that had been] too little, I would moreover
have given unto thee such and such things.
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And he went and sent to Jehoshaphat the king of Judah, saying,
The king of Moab hath rebelled against me: wilt thou go with
me against Moab to battle? And he said, I will go up: I [am]
as thou [art], my people as thy people, [and] my horses as thy
horses.
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Judah/Yehuda (Hebrew: יְהוּדָה, Standard Yəhuda Tiberian
Yəhûḏāh) was, according to the Book of Genesis, the fourth
son of Jacob and Leah, and the founder of the Israelite
Tribe of Judah; 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] With Leah as a matriarch, Biblical
scholars think the text's authors believed the tribe was
part of the original Israelite confederation; however, it is
worthy of note[2] that the tribe of Judah was not purely
Israelite, but contained a large admixture of non-
Israelites, with a number of Kenizzite groups, the
Jerahmeelites, and the Kenites, merging into the tribe at
various points.[3]
The text of the Torah argues that the name of Judah, meaning
to praise, refers to Leah's intent to praise Yahweh, on
account of having achieved four children, and derived from
odeh, meaning I will give praise. In classical rabbinical
literature, the name is interpreted as a combination of
Yahweh and a dalet (the letter d); in Gematria, the dalet
has the numerical value 4, which these rabbinical sources
argue refers to Judah being Jacob's fourth son.[4]...
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Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat
Judas and his brethren;
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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 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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Judas Iscariot, (Hebrew: יהודה איש־קריות, Yehuda, Yəhûḏāh ʾΚ-
qəriyyôṯ) was, according to the New Testament, one of the
twelve original apostles of Jesus. Of the twelve, he alone is
reported to have kept a "money bag" (Greek: γλωσσόκομον),[1]
but he is best known for his role in betraying Jesus into the
hands of the chief priests...
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Jude, the servant of Jesus Christ, and brother of James, to
them that are sanctified by God the Father, and preserved in
Jesus Christ, [and] called:
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Jude was one of the Twelve Apostles of Jesus. He is generally
identified with Thaddeus, and is also variously called Jude of
James, Jude Thaddaeus, Judas Thaddaeus or Lebbaeus. He is
sometimes identified with Jude, "brother" of Jesus, but is
clearly distinguished from Judas Iscariot, another disciple
and later the betrayer of Jesus.
The Armenian Apostolic Church honors Thaddeus along with Saint
Bartholomew as its patron saints. In the Roman Catholic Church
he is the patron saint of desperate cases and lost causes.
Saint Jude's attribute is a club. He is also often shown in
icons with a flame around his head. This represents his
presence at Pentecost, when he received the Holy Spirit with
the other apostles. Another common attribute is Jude holding
an image of Jesus Christ, in the image of Edessa. In some
instances he may be shown with a scroll or a book (the Epistle
of Jude) or holding a carpenter's rule...
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Jude (alternatively Judas or Judah), was an apostle often
called "brother of Jesus of Nazareth", mentioned in the New
Testament. He is traditionally identified as the author of the
Epistle of Jude, a short epistle which is reckoned among the
seven General epistles of the New Testament. Because this
letter quotes from the apocryphal book of Enoch it is rejected
by many. Nevertheless by age and use it has gained authority
and is considered canonical by Christians...
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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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And the next [day] we touched at Sidon. And Julius courteously
entreated Paul, and gave [him] liberty to go unto his friends
to refresh himself.
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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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Junia or Junias was a first century Christian highly regarded
and complimented by the Apostle Paul: Paul describes Junia as
a relative, a fellow prisoner with Paul, and one who had
become a follower of Jesus Christ before Paul's dramatic
Damascus Road conversion. The phrase, "prominent among the
apostles," leads many to the conclusion that she is the only
woman apostle mentioned in the New Testament. It is generally
assumed that Andronicus of Pannonia (Greek: Ανδρόνικος) was
her husband. Both her gender and her apostleship are subjects
of considerable debate. Understandably, this verse has
received and continues to draw a great deal of attention in
scholarly literature...
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And he departed thence, and entered into a certain [man's]
house, named Justus, [one] that worshipped God, whose house
joined hard to the synagogue.
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And they appointed two, Joseph called Barsabas, who was
surnamed Justus, and Matthias.
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And Jesus, which is called Justus, who are of the
circumcision. These only [are my] fellowworkers unto the
kingdom of God, which have been a comfort unto me.
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Then stood Jeshua [with] his sons and his brethren, Kadmiel
and his sons, the sons of Judah, together, to set forward the
workmen in the house of God: the sons of Henadad, [with] their
sons and their brethren the Levites.
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And he cried against the altar in the word of the LORD, and
said, O altar, altar, thus saith the LORD; Behold, a child
shall be born unto the house of David, Josiah by name; and
upon thee shall he offer the priests of the high places that
burn incense upon thee, and men's bones shall be burnt upon
thee.
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And the people of the land slew all them that had conspired
against king Amon; and the people of the land made Josiah his
son king in his stead.
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But the people of the land slew all them that had conspired
against king Amon; and the people of the land made Josiah his
son king in his stead.
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Josiah or Yoshiyahu (Hebrew: יֹאשִׁיָּהוּ, Modern Yošiyyáhu Tiberian
Yôšiyyāhû, "supported of Yahweh (YHWH)"; Greek: Ιωσιας; Latin:
Josias; in English pronounced /dʒɵˈzaɪ.ə/[1]) (c. 649–609 BC)
was a king of Judah (641–609 BC) who instituted major reforms.
Josiah is credited by some historians with having established
or discovered important Jewish scriptures during the
Deuteronomic reform that occurred during his rule.
Josiah became king of Judah at the age of eight, after the
assassination of his father, King Amon, and reigned for
thirty-one years,[2] from 641/640 to 610/609 BC.[3]
He is also one of the kings mentioned in the genealogy of
Jesus in the Gospel of Matthew...
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And Uzziah the king was a leper unto the day of his death, and
dwelt in a several house, [being] a leper; for he was cut off
from the house of the LORD: and Jotham his son [was] over the
king's house, judging the people of the land.
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All these were reckoned by genealogies in the days of Jotham
king of Judah, and in the days of Jeroboam king of Israel.
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And it came to pass in the days of Ahaz the son of Jotham, the
son of Uzziah, king of Judah, [that] Rezin the king of Syria,
and Pekah the son of Remaliah, king of Israel, went up toward
Jerusalem to war against it, but could not prevail against it.
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Jotham (Hebrew: יוֹתָם, "God is perfect" or "God is complete";
Greek: Ιωαθαμ; Latin: Joatham) is the name of two people of
the Hebrew Bible:
1. The youngest of Gideon's seventy sons. He escaped when the
rest were put to death by the order of Abimelech (Judges 9:5).
When "the citizens of Shechem and the whole house of Millo"
were gathered together "by the plain of the pillar" (i.e., the
stone set up by Joshua, 24:26; compare Genesis 35:4) "that was
in Shechem, to make Abimelech king," from one of the heights
of Mount Gerizim he protested against their doing so in the
earliest parable, that of the bramble-king. This parable is
often repeated at Tu Bishvat and is famous in Israel. His
words then spoken were prophetic. There came a recoil in the
feelings of the people toward Abimelech, and then a terrible
revenge, in which many were slain and the city of Shechem was
destroyed by Abimelech (Judg. 9:45). Having delivered his
warning, Jotham fled to Beer from the vengeance of Abimelech
(9:7-21).
2. Jotham of Judah, king of Judah
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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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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 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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For Jozachar the son of Shimeath, and Jehozabad the son of
Shomer, his servants, smote him, and he died; and they buried
him with his fathers in the city of David: and Amaziah his son
reigned in his stead.
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And his brother's name [was] Jubal: he was the father of all
such as handle the harp and organ.
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Jubal (in Hebrew, Yuval יוּבָל) is a character in the Book of
Genesis.
"Yuval", derived from the Biblical character, is a common male
first name in contemporary Israel .
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Of the tribe of Juda [were] sealed twelve thousand. Of the
tribe of Reuben [were] sealed twelve thousand. Of the tribe of
Gad [were] sealed twelve thousand.
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And one of the elders saith unto me, Weep not: behold, the
Lion of the tribe of Juda, the Root of David, hath prevailed
to open the book, and to loose the seven seals thereof.
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Is not this the carpenter, the son of Mary, the brother of
James, and Joses, and of Juda, and Simon? and are not his
sisters here with us? And they were offended at him.
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And he brought the family of Judah; and he took the family of
the Zarhites: and he brought the family of the Zarhites man by
man; and Zabdi was taken:
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And in the fifth year of Joram the son of Ahab king of Israel,
Jehoshaphat [being] then king of Judah, Jehoram the son of
Jehoshaphat king of Judah began to reign.
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But king Joram was returned to be healed in Jezreel of the
wounds which the Syrians had given him, when he fought with
Hazael king of Syria.) And Jehu said, If it be your minds,
[then] let none go forth [nor] escape out of the city to go to
tell [it] in Jezreel.
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But Jehosheba, the daughter of king Joram, sister of Ahaziah,
took Joash the son of Ahaziah, and stole him from among the
king's sons [which were] slain; and they hid him, [even] him
and his nurse, in the bedchamber from Athaliah, so that he was
not slain.
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Joram may refer to:
Jehoram (disambiguation) (meaning "God is exalted" in Biblical
Hebrew)
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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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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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There was also [a lot] for the rest of the children of
Manasseh by their families; for the children of Abiezer, and
for the children of Helek, and for the children of Asriel, and
for the children of Shechem, and for the children of Hepher,
and for the children of Shemida: these [were] the male
children of Manasseh the son of Joseph by their families.
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Joseph of Arimathea was, according to the Gospels, the man who
donated his own prepared tomb for the burial of Jesus after
Jesus' Crucifixion. He is mentioned in all four Gospels. A
native of Arimathea, Joseph of Arimathea was apparently a man
of wealth, and probably a member of the Sanhedrin, which is
the way bouleutēs, literally "counsellor", in Matthew 27:57
and Luke 23:50 is most often interpreted. According to Mark
15:43, Joseph was an "honourable counsellor, who waited (or
"was searching") for the kingdom of God". In John 19:38 he
was secretly a disciple of Jesus: as soon as he heard the news
of Jesus' death, he "went in boldly unto Pilate, and craved
the body of Jesus." R.J. Miller[1] notes this act as
"unexpected… Is Joseph in effect bringing Jesus into his
family?"...
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Saint Joseph (Hebrew יוֹסֵף, also known as Joseph of the House
of David, Joseph the Betrothed, or Joseph the Worker) is,
according to the New Testament, the husband of Mary, mother
of Jesus.[Mt. 1:16 ] Although according to Christian
tradition he was not the biological father of Jesus, he
acted as his foster-father[1][2][3] and as head of the Holy
Family. According to Christian tradition, Jesus was referred
to as the son of Joseph during his public life,[4] though in
Mark he is referred to as Mary's son (Mark 6:3).[5] Joseph
is venerated as a saint in the Roman Catholic, Eastern
Orthodox, Anglican, and Lutheran churches.
Matthew and Luke each have a genealogy that traces Joseph's
lineage back to King David. Matthew says that Joseph's
father was called Jacob,[Mt. 1:16 ] but Luke says he was a
son of Heli.[Lk. 3:23 ] All that is known from them is that
Joseph lived at times in Nazareth in Galilee, before Jesus'
birth[Luke 2:4 ] on return from exile in Egypt after Herod's
death,[Mt. 2:23 ] [Lk. 2:39 ] after the Passover visit to
Jerusalem when Jesus was 12 years old, [2:51 ] stayed for a
couple of years in Bethlehem in Judea,[2:4 ] [Mt. 2:1-14 ]
and was forced into exile for a time in Egypt.[2:14-22 ] In
Matthew, Joseph lives in Bethlehem, the city of David, until
he moves to Nazareth. In Luke, Joseph lives in Nazareth, but
Jesus is born while his parents are temporarily in
Bethlehem...
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Joseph or Yosef (Hebrew: יוֹסֵף , Standard Yosef Tiberian
Yôsēp̄, Arabic: يوسف, Yusuf ; "May Yahweh add"[1]) is an
important character from the Hebrew Bible. The eleventh of
Jacob's twelve sons,[2] Joseph was sold into slavery by his
jealous brothers, but rose to become the most powerful man in
Egypt after Pharaoh. He then brought his entire family down to
Egypt, where they were settled in the land of Goshen. The
story has been of great importance in later Jewish, Islamic
and Western culture...
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Among which was Mary Magdalene, and Mary the mother of James
and Joses, and the mother of Zebedee's children.
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And Mary Magdalene and Mary [the mother] of Joses beheld where
he was laid.
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There were also women looking on afar off: among whom was Mary
Magdalene, and Mary the mother of James the less and of Joses,
and Salome;
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Saint Joses (or Joseph) is the second of the brothers of
Jesus appearing in the New Testament.
Joses is first mentioned in Mark 6:3 , which related people
talking about Jesus:
"Is he not the carpenter, the son of Mary, and the brother
of James and Joses and Judas and Simon? And are not his
sisters here with us? And they took offense at him."
A Joses also appears in Mark 15:40 , which mentions among
the women present at Jesus' crucifixion a "Mary, the mother
of James the Less and Joses".
The Gospel of Matthew closely mirrors these two passages in
Matthew 13:55-57 and Matthew 27:56 and, depending on the
Greek textual tradition, reads Joseph (Alexandrian, Western)
or Joses (Byzantine).
Since Joses is an uncommon variant of Joseph and appears in
no other place in the book or the entire New Testament, it
is likely that both verses refer to the same person.
In the medieveal Legenda Aurea[citation needed], Joses is
also identified with Joseph Barsabbas, also called Justus,
who in the Acts of the Apostles 1:23 is mentioned as a
candidate to fill the vacancy created by the death of Judas
Iscariot. Justus is listed third in the hereditary line of
succession of the Desposyni after James the Just and Simeon
of Jerusalem as Bishops of Jerusalem.
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Yet now be strong, O Zerubbabel, saith the LORD; and be
strong, O Joshua, son of Josedech, the high priest; and be
strong, all ye people of the land, saith the LORD, and work:
for I [am] with you, saith the LORD of hosts:
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And he brought all the priests out of the cities of Judah, and
defiled the high places where the priests had burned incense,
from Geba to Beersheba, and brake down the high places of the
gates that [were] in the entering in of the gate of Joshua the
governor of the city, which [were] on a man's left hand at the
gate of the city.
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Then spake Joshua to the LORD in the day when the LORD
delivered up the Amorites before the children of Israel, and
he said in the sight of Israel, Sun, stand thou still upon
Gibeon; and thou, Moon, in the valley of Ajalon.
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Joshua (Hebrew: יְהוֹשֻׁעַ Yehoshua; Greek: Ἰησοῦς, same as
Jesus; Latin: Josue or Jesus in Hebrew; Arabic: يوشع بن نون
Yusha‘ ibn Nūn), according to the Hebrew Bible, became the
leader of the Israelite tribes after the death of Moses. His
story is told chiefly in the books Exodus, Numbers and
Joshua. According to the Bible, Joshua's name was Hoshea the
son of Nun, of the tribe of Ephraim, but that Moses called
him Joshua, (Numbers 13:16 ) and that is the name by which
he is commonly known. He was born in Egypt prior to the
Exodus, and was probably the same age as Caleb, with whom he
is occasionally associated.
He was one of the twelve spies of Israel sent by Moses to
explore the land of Canaan. (Numbers 13:1-16 ) After the
death of Moses, he led the Israelite tribes in the conquest
of Canaan, and allocated the land to the tribes. The years
in which these events took place is subject to academic
dispute. According to conventional Bible chronology, Joshua
lived between 1450–1370 BC, or sometime in the late Bronze
Age. According to Joshua 24:29 , Joshua died at the age of
110.
Joshua also holds a position of respect to Muslims; the
Shi'ah believe he was an Imam. Despite not being canonized,
he is considered by some to be the Patron Saint of Spies and
intelligence professionals...
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And Jonadab said unto him, Lay thee down on thy bed, and make
thyself sick: and when thy father cometh to see thee, say unto
him, I pray thee, let my sister Tamar come, and give me meat,
and dress the meat in my sight, that I may see [it], and eat
[it] at her hand.
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But they said, We will drink no wine: for Jonadab the son of
Rechab our father commanded us, saying, Ye shall drink no
wine, [neither ye], nor your sons for ever:
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The words of Jonadab the son of Rechab, that he commanded his
sons not to drink wine, are performed; for unto this day they
drink none, but obey their father's commandment:
notwithstanding I have spoken unto you, rising early and
speaking; but ye hearkened not unto me.
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Jonadab is the name of two men in the Hebrew Bible:
In 2 Samuel 13:3 Jonadab son of Shimeah is described as a
'very shrewd man' (NIV). He suggests to Amnon the plan he uses
to seduce Tamar, and is later implicated in the murder of
Amnon by Absalom.
In the Book of Jeremiah, Jonadab is the name given to
Jehonadab.
Jehovah's Witnesses use the terms Jehonadab and Jonadab to
refer to a class of people who survive Armageddon and live
forever on earth.
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But Jonah rose up to flee unto Tarshish from the presence of
the LORD, and went down to Joppa; and he found a ship going to
Tarshish: so he paid the fare thereof, and went down into it,
to go with them unto Tarshish from the presence of the LORD.
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And they said every one to his fellow, Come, and let us cast
lots, that we may know for whose cause this evil [is] upon us.
So they cast lots, and the lot fell upon Jonah.
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So Jonah went out of the city, and sat on the east side of the
city, and there made him a booth, and sat under it in the
shadow, till he might see what would become of the city.
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Jonah (Hebrew: יוֹנָה, Modern Yona Tiberian Yônā ; dove; Arabic:
يونس, Yūnus or يونان, Yūnān; Latin: Ionas) is the name given
in the Hebrew Bible (Tanakh/Old Testament) to a prophet of the
northern kingdom of Israel in about the 8th century BC, the
eponymous central character in the Book of Jonah, famous for
being swallowed by a fish. The Biblical story of Jonah is
repeated in the Qur'an...
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He saith unto him the third time, Simon, [son] of Jonas,
lovest thou me? Peter was grieved because he said unto him the
third time, Lovest thou me? And he said unto him, Lord, thou
knowest all things; thou knowest that I love thee. Jesus saith
unto him, Feed my sheep.
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So when they had dined, Jesus saith to Simon Peter, Simon,
[son] of Jonas, lovest thou me more than these? He saith unto
him, Yea, Lord; thou knowest that I love thee. He saith unto
him, Feed my lambs.
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He saith to him again the second time, Simon, [son] of Jonas,
lovest thou me? He saith unto him, Yea, Lord; thou knowest
that I love thee. He saith unto him, Feed my sheep.
Read More
And Ner begat Kish, and Kish begat Saul, and Saul begat
Jonathan, and Malchishua, and Abinadab, and Eshbaal.
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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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The LORD do so and much more to Jonathan: but if it please my
father [to do] thee evil, then I will shew it thee, and send
thee away, that thou mayest go in peace: and the LORD be with
thee, as he hath been with my father.
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Jonathan was a son of Abiathar the priest (2 Samuel 15:27),
and served as a messenger during Absalom's rebellion. (2
Samuel 15:36, 17:17).
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Jonathan (Hebrew: יְהֹונָתָן Yəhōnāṯān or Yehonatan) is a heroic
figure in 1 Samuel in the Hebrew Bible. He was the son of King
Saul and close friend of King David. The relationship between
David and Jonathan is one of the most notable biblical
relationships.
Jonathan first appears in the biblical narrative as the victor
of Geba, a Philistine stronghold (1 Samuel 13), and dies
tragically at Mount Gilboa along with his father and brothers
(1 Samuel 31). Jonathan was the father of Mephibosheth.
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Jonathan is a figure appearing in the account of Micah's Idol
in the Book of Judges, in which he is appointed as the priest
of a shrine; since the shrine contained an ephod and teraphim,
Jonathan is referred to as an idol-worshipper by traditional
Judaism. The text identifies Jonathan as the son of Gershom,
son of Manasseh[1], but there is a scribal oddity in that the
verse presents the name of Manasseh as מנשה, with the "נ"
superscripted, which does not occur elsewhere in the Bible;
the correct reading may be Moses (Hebrew: משה, Moshe), and
Rashi and other sages suspected as much, arguing that the name
was changed to Manasseh to avoid scandalising Moses[2].
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Joiada, which means "Yahu knows," is a name found from the
form "Jehoidada" in the Old Testament and used alternately in
English versions (Neh 13:28; Neh 3:6 KJV). Joiada is the
fourth high priest after the Babylonian Exile and his name is
only found in the lists of Neh 12:10-11, 22 and in Neh 13:28.
Most historians describe Joiada as the son of Eliashib, ca.
433-410 BCE. However, it is also believed that Joiada may be
the grandson of Eliashib because there is some confusion
within the chronologies of the high priests. The word "son"
may refer to a father-son relationship, but alternatively
refers to a grandson or brother.
The only information given about Joiada is that his son
married the daughter of Sanballat the Horonite for which he
was driven out of the Temple by Nehemiah (Neh 13:28). This is
interesting because the books of Ezra and Nehemiah contain
severe instructions against marrying foreign women. These
foreign marriages led to tension between the Jewish governor
and the high-priestly family.
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These [were] in the days of Joiakim the son of Jeshua, the son
of Jozadak, and in the days of Nehemiah the governor, and of
Ezra the priest, the scribe.
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And in the days of Joiakim were priests, the chief of the
fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah;
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And Jeshua begat Joiakim, Joiakim also begat Eliashib, and
Eliashib begat Joiada,
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The mystery surrounding the identity of Joiakim is rather
convoluted. Biblical texts seem to conflict with one
another, as we will detail. In a similar fashion the history
of Josephus (Antiq. 11:121) mentions Joiakim, but does not
include many details regarding his identity or role.
Biblical Citations
-1 Esdras 3:9; 5:5 (Joiakim is referred to as the son of
Zerubbabel)[1]
-1 Chronicles 3:19 (Does not mention Joiakim as son of
Zerubbabel, and there is no reference to Joiakim's role as a
priest of the David line)[2]
-Judith 4:6-7; 4:8; 4:14; 15:8 (Recognizes Joiakim as a High
Priest that hold religious and military authority)[1]
-Because there is no evidence that a high priest would
exercise such a wide range of powers, some scholars believe
that Joiakim may be a pseudonym for a person from either the
Hasmonean period, the time of Trajan or Hadrian, or as a
"representative figure of the priesthood in general."[3]
-Nehemiah 12:10, 26 (Identifies Joiakim as a High Priest,
the son of Jeshua)[2]
-Susanna 1:1,4,6,28,29,63 (The book of Susanna states that
Joiakim was the husband of Susanna, a very rich man living
in Babylon and the most honored Jew of them all (confirmed
by Josephus))[1]...
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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 Maaseiah the son of Baruch, the son of Colhozeh, the son
of Hazaiah, the son of Adaiah, the son of Joiarib, the son of
Zechariah, the son of Shiloni.
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Of the priests: Jedaiah the son of Joiarib, Jachin.
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Joiarib ("God will contend") is the name of two Biblical
persons:
Ancestor of Maaseiah the son of Baruch, who was one of those
to resettle Jerusalem after the return from Babylonia. (Neh.
11:5 )
The head of a family of priests at the time of the return from
Babylonia. (Neh. 12:6 ) He was one of the "men of
understanding" sent by Ezra to Iddo in order to procure men to
minister in the Temple. (Ezr. 8:16 ) His son was Jedaiah, one
of the priests to resettle Jerusalem. (Neh. 11:10 ) The head
of the family at the time of Joiakim was Mattenai. (Neh. 12:19
)
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And Jokim, and the men of Chozeba, and Joash, and Saraph, who
had the dominion in Moab, and Jashubilehem. And [these are]
ancient things.
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And Jokshan begat Sheba, and Dedan. And the sons of Dedan were
Asshurim, and Letushim, and Leummim.
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And she bare him Zimran, and Jokshan, and Medan, and Midian,
and Ishbak, and Shuah.
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Now the sons of Keturah, Abraham's concubine: she bare Zimran,
and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And
the sons of Jokshan; Sheba, and Dedan.
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Jokshan ("an offense", "hardness", or "a knocking"); most
probably Josephus' Jazar.[1] According to the Bible he was the
second son of Abraham and his concubine[2] Keturah, whom he
wed after the death of Sarah.[3] Jokshan had five other
brothers: Zimran, Medan, Midian, Ishbak and Shuah [4]; as well
as two half brothers: Ismael and Isaac.
Apparent and approximate emigration patters of Abraham’s
children to Katurah, excepting those of whom insufficient is
known to draw a conclusion.
Josephus records that "Abraham contrived to settle them in
colonies; and they took possession of Troglodytis and the
country of Arabia the Happy, as far as it reaches to the Red
Sea."[5] Abraham in all probability, tried to keep them apart
from Isaac to avoid conflict while fulfilling God's commission
to spread out and inhabit the globe.[6][7][8]
Jokshan became the father of Sheba and Dedan. Dedan had three
sons, named Asshurim, Letushim, and Leummim.[9]
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And unto Eber were born two sons: the name of one [was] Peleg;
for in his days was the earth divided; and his brother's name
[was] Joktan.
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And unto Eber were born two sons: the name of the one [was]
Peleg; because in his days the earth was divided: and his
brother's name [was] Joktan.
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And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and
Jerah,
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Joktan or Yoktan (Hebrew: יָקְטָן, Modern Yoqtan Tiberian
Yoqṭān ; literally, "little") was the second of the two sons
of Eber (Gen. 10:25; 1 Chr. 1:19) mentioned in the Hebrew
Bible. His name means "small" or "smallness".
In the Book of Genesis 10:25 it reads: "And unto Eber were
born two sons: the name of one was Peleg; for in his days
was the earth divided; and his brother's name was Joktan."
Joktan's sons in the order provided in Gen. 10:26-29, were:
Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah,
Obal, Abimael, Sheba, Ophir, Havilah, and Jobab.
In Pseudo-Philo's account (ca. 70), Joktan was first made
prince over the children of Shem, just as Nimrod and Phenech
were princes over the children of Ham and Japheth,
respectively.[1]
The Arab peoples comprise numerous clans and tribes. Many
historians trace the peoples of the southern Arabian
Peninsula to Joktan. However, early Biblical ethnographers,
including Josephus and Hippolytus, identified Joktan's sons
with peoples around the Indus river.
One scholar believes Joktan's family separated from his
brother Peleg's near a place called Mesha - see Genesis
10:30 , at or near Mashhad, he theorizes - and went east
over the Silk Road toward the Orient, fathering the Sinitic
peoples.[2]...
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Jobab is the name of at least five men in the Hebrew Bible.
A son of Joktan according to Genesis 10:29 and 1 Chronicles
1:23.
Jobab ben Zerah, a King of Edom according to Genesis 36:33 and
1 Chronicles 1:44.
King of Madon, one of the kings who fought against Israel in
Joshua 11.
A son of Shaharaim and Hodesh according to 1 Chronicles 8:9.
A son of Elpaal according to 1 Chronicles 8:18.
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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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And the sons of Uzzi; Izrahiah: and the sons of Izrahiah;
Michael, and Obadiah, and Joel, Ishiah, five: all of them
chief men.
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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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Joel (Hebrew: יואל) was a prophet of ancient Israel, the
second of the twelve minor prophets and the author of the Book
of Joel.
He is mentioned by name only once in the Hebrew Bible/Old
Testament, in the introduction to his own brief book, as the
son of Pethuel (Joel 1:1 ). The name Joel combines the
covenant name of God, YHWH (sometimes written Jehovah), and el
(god), and has been translated as "one to whom Jehovah is
God," that is, a worshipper of YHWH.[1]
The dates of his life are unknown; he may have lived anywhere
from the 9th century BCE to the 5th century BCE, depending on
the dating of his book. He was from Judah/Judea, and, judging
from its prominence in his prophecy, was quite possibly a
prophet associated with the ritual of the Jerusalem temple.[2]
On the Eastern Orthodox liturgical calendar, his feast day is
October 19. He is commemorated with the other Minor prophets
in the Calendar of saints of the Armenian Apostolic Church on
July 31.
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And Joelah, and Zebadiah, the sons of Jeroham of Gedor.
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Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam,
the Korhites,
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And Ahimaaz begat Azariah, and Azariah begat Johanan,
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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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And when all the captains of the armies, they and their men,
heard that the king of Babylon had made Gedaliah governor,
there came to Gedaliah to Mizpah, even Ishmael the son of
Nethaniah, and Johanan the son of Careah, and Seraiah the son
of Tanhumeth the Netophathite, and Jaazaniah the son of a
Maachathite, they and their men.
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Johanan is a Hebrew name meaning 'the LORD is gracious'. Other
forms of the name include John and Yochanan.
A Johanan, son of Kareah is mentioned in the Hebrew Bible as
the leader who led the remnant of the population of the
Kingdom of Judah to Egypt for safety, after the destruction of
kingdom in 586 BC and the subsequent assassination of
Gedaliah, the Babylon appointed Jewish governor. (2 Kings
25:23-26 , Jeremiah 43:5-7 )
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But I have greater witness than [that] of John: for the works
which the Father hath given me to finish, the same works that
I do, bear witness of me, that the Father hath sent me.
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Then came to him the disciples of John, saying, Why do we and
the Pharisees fast oft, but thy disciples fast not?
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And I John saw these things, and heard [them]. And when I had
heard and seen, I fell down to worship before the feet of the
angel which shewed me these things.
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John the Apostle (Ancient Greek: Ἰωάννης) (c. 6 - c. 100) was
one of the Twelve Apostles of Jesus. He was the son of Zebedee
and Salome, and brother of James also the son of Zebedee,
another of the Twelve Apostles. Christian tradition holds he
was the last surviving of the Twelve Apostles, the only one to
die a natural death and died around the age of 94.
Christian tradition identifies him as the author of several
New Testament works: the Gospel of John, the Epistles of John,
and the Book of Revelation. Some modern scholars believe that
John the Apostle, John the Evangelist, and John of Patmos were
three separate individuals.[2] Certain lines of evidence
suggest that John of Patmos wrote only Revelation, neither the
Gospel of John nor the Epistles of John. For one, the author
of Revelation identifies himself as "John" several times, but
the author of the Gospel of John never identifies himself
directly. Roman Catholic scholars state that "vocabulary,
grammar, and style make it doubtful that the book could have
been put into its present form by the same person(s)
responsible for the fourth gospel."...
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John the Baptist (Hebrew: יוחנן המטביל, Yo-hanan ha-matbil,
Arabic: يحيى Yahyá or يوحنا المعمدان Yūhannā al-mamadan,
Aramaic: ܝܘܚܢܢ Yokhanan) [1] was an itinerant preacher[2] and
a major religious figure[3] who led a movement of baptism at
the Jordan River.[4] John was an historical figure [5] who
followed the example of previous Hebrew prophets, living
austerely, challenging sinful rulers, calling for
repentance, and promising God's justice. John is regarded as
a prophet in Christianity, Islam,[6] the Bahá'í Faith,[7]
and Mandaeism. He baptised Jesus Christ. Some scholars
maintain that he was influenced by the Essenes, who were
semi-ascetic, expected an apocalypse, and practiced rituals
conferring strongly with baptism,[8] although there is no
direct evidence to substantiate this.[9] John's baptism was
a purification rite for repentant sinners, performed in
"living water" (in this case a running river) in accord with
Jewish custom. John anticipated a messianic figure who would
be greater than himself.[10] Jesus may have been a follower
of John.[4][11] Herod Antipas saw John as a threat and had
him executed.[3] Many Christian theologians believe that the
ministry of Jesus followed John's, and some of Jesus' early
followers had previously been followers of John.[12] Both
John and Jesus reportedly preached at times of great
political, social, and religious conflict...
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And Jeshua begat Joiakim, Joiakim also begat Eliashib, and
Eliashib begat Joiada,
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And Joiada begat Jonathan, and Jonathan begat Jaddua.
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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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And Joab said unto him, Thou shalt not bear tidings this day,
but thou shalt bear tidings another day: but this day thou
shalt bear no tidings, because the king's son is dead.
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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 David sent forth a third part of the people under the hand
of Joab, and a third part under the hand of Abishai the son of
Zeruiah, Joab's brother, and a third part under the hand of
Ittai the Gittite. And the king said unto the people, I will
surely go forth with you myself also.
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Joab (Hebrew: יוֹאָב, Modern Yo'av Tiberian Yôʼāḇ ; "Yahweh is
father") was the nephew of King David, the son of Zeruiah in
the Bible. He was made the captain of David's army (2 Samuel
8:16; 20:23; 1 Chronicles 11:6; 18:15; 27:34). He had two
brothers, Abishai and Asahel. Asahel was killed by Abner,
for which Joab took revenge by murdering Abner (2 Samuel
2:13-32; 3:27). However, according to Josephus, in
Antiquities, Book 7, Chapter 1, Joab had forgiven Abner for
the death of his brother, Asahel, the reason being that
Abner had slain Asahel honorably in combat after he had
first warned Asahel and had no other choice but to kill him
out of self defense. This battle was part of a civil war
between David and Ishbosheth, the son of Saul. After this
battle Abner switched to the side of David and granted him
control over the tribe of Benjamin. This act put Abner in
David's favor. The real reason that Joab killed Abner was
that he became a threat to his rank of general. He then
justifies it later by mentioning his brother.
After leading the assault on the fortress of Mount Zion, he
was promoted to the rank of General (1 Chronicles 27:34). He
led the army against Syria, Ammon, Moab and Edom. He also
took part in David's murder of Uriah (2 Samuel 11:14-25)...
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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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Now in the eighteenth year of his reign, when he had purged
the land, and the house, he sent Shaphan the son of Azaliah,
and Maaseiah the governor of the city, and Joah the son of
Joahaz the recorder, to repair the house of the LORD his God.
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Joah (Hebrew: יוֹאָח, Modern {{{2}}} Tiberian {{{3}}}) means
"Jehovah is his brother," "God is his brother," or some
variation. It is derived from the two words "Yahweh" and "ach"
(a Hebrew word broadly meaning "brother"). Joah is the name of
four men in the Bible:[1]
Known as Joahe in the D-R (Latin: Joahe) - The son of Asaph
and recorder under King Hezekiah (2 Kings 18:18, 2 Kings
18:26; Isaiah 36:3, Isaiah 36:11, Isaiah 36:22); he was one of
the 3 officers sent by the king to speak to the Assyrian
envoys at the siege of Jerusalem (circa 701 BC).
Known as Joah in the D-R (Latin: Joah) - In 1 Chronicles 6:21
(Hebrew 6); 2 Chronicles 29:12, a Levite (son of Zimmah) =
"Ethan" of 1 Chronicles 6:42 (Hebrew 27).
Known as Joaha in the D-R (Latin: Joaha) - A son of Obed-edom
(1 Chronicles 26:4).
Known as Joha in the D-R (Latin: Joha) - Son of Joahaz and
recorder under King Josiah (2 Chronicles 34:8).
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Now in the eighteenth year of his reign, when he had purged
the land, and the house, he sent Shaphan the son of Azaliah,
and Maaseiah the governor of the city, and Joah the son of
Joahaz the recorder, to repair the house of the LORD his God.
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But Jehoshabeath, the daughter of the king, took Joash the son
of Ahaziah, and stole him from among the king's sons that were
slain, and put him and his nurse in a bedchamber. So
Jehoshabeath, the daughter of king Jehoram, the wife of
Jehoiada the priest, (for she was the sister of Ahaziah,) hid
him from Athaliah, so that she slew him not.
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And Joash king of Israel sent to Amaziah king of Judah,
saying, The thistle that [was] in Lebanon sent to the cedar
that [was] in Lebanon, saying, Give thy daughter to my son to
wife: and there passed by a wild beast that [was] in Lebanon,
and trode down the thistle.
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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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Jehoash or Joash or Joas (in the Biblical cases) may refer to:
Joash the Abiezrite (fl. 2nd millennium BCE), Hebrew religious
leader
Jehoash of Judah (fl. c. 800 BCE), Hebrew ruler
Jehoash of Israel fl. c. 790 BCE), Hebrew ruler
Yehoash (Blumgarten) (1871–1927), Lithuanian-born poet
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Job (pronounced /ˈdʒoʊb/; Hebrew: אִיּוֹב, Modern Iyyov
Tiberian ʾIyyôḇ, Arabic: أيّوب ʾAyoub) is the central
character of the Book of Job in the Hebrew Bible. The Book
of Job begins with an introduction to Job's character - he
is described as a blessed man who lives righteously. Satan
challenges Job's integrity, proposing to God that Job serves
him simply because God protects him. God removes Job's
protection, allowing Satan to take his wealth, his children,
and his physical health in order to tempt Job to curse God.
Despite his difficult circumstances, he does not curse God,
but rather curses the day of his birth. And although he
protests his plight and pleads for an explanation, he stops
short of accusing God of injustice. Most of the book
consists of conversations between Job and his three friends
concerning Job's condition and its possible reasons, after
which God responds to Job and his friends. God opens his
speech with the famous words, "Brace yourself like a man; I
will question you, and you shall answer me." [1] After God's
reply, Job is overwhelmed and says, "I am unworthy - how can
I reply to you? I put my hand over my mouth." [2] Then Job
is restored to an even better condition than his former
wealthy state, and lives for another 140 years. [3].
The characters in the book of Job consist of Job, his wife,
his friends, God, and Satan. Neither the patriarchs nor any
other biblical characters make an appearance...
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And it came to pass, when Jabin king of Hazor had heard [those
things], that he sent to Jobab king of Madon, and to the king
of Shimron, and to the king of Achshaph,
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And Bela died, and Jobab the son of Zerah of Bozrah reigned in
his stead.
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And Jobab died, and Husham of the land of Temani reigned in
his stead.
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Jether is a name mentioned several times in the Hebrew Bible.
It means: surplus; excellence.
Father-in-law of Moses (Ex. 4:18 marg.), called elsewhere
Jethro.
The oldest of Gideon's seventy sons (Judg. 8:20).
The father of Amasa, David's general (1 Kings 2:5, 32); called
Ithra (2 Sam. 17:25).
1 Chr. 7:38.
1 Chr. 2:32; one of Judah's posterity.
1 Chr. 4:17.
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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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Hadad died also. And the dukes of Edom were; duke Timnah, duke
Aliah, duke Jetheth,
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Jetheth was the name of an Edomite clan (possibly the name of
an eponymous chieftain) mentioned in Genesis 36:31-43.
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And Jethro said, Blessed [be] the LORD, who hath delivered you
out of the hand of the Egyptians, and out of the hand of
Pharaoh, who hath delivered the people from under the hand of
the Egyptians.
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And Jethro, Moses' father in law, took a burnt offering and
sacrifices for God: and Aaron came, and all the elders of
Israel, to eat bread with Moses' father in law before God.
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When Jethro, the priest of Midian, Moses' father in law, heard
of all that God had done for Moses, and for Israel his people,
[and] that the LORD had brought Israel out of Egypt;
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In the Hebrew Bible, Jethro (Hebrew: יִתְרוֹ, Standard Yitro
Tiberian Yiṯrô; "His Excellence/Posterity" ; Arabic شعيب Shu-
ayb) is Moses' father-in-law, a Kenite shepherd and priest of
El Shaddai.[1] In Islam, Jethro is identified with Shuaib or
Shoaib, one of the prophets in the Qur'an. He is also revered
as a prophet in his own right in the Druze religion...
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Hadar, and Tema, Jetur, Naphish, and Kedemah:
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Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
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And they made war with the Hagarites, with Jetur, and Nephish,
and Nodab.
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And of the sons of Zerah; Jeuel, and their brethren, six
hundred and ninety.
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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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And the sons of Shimei [were], Jahath, Zina, and Jeush, and
Beriah. These four [were] the sons of Shimei.
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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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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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Then he wrote a letter the second time to them, saying, If ye
[be] mine, and [if] ye will hearken unto my voice, take ye the
heads of the men your master's sons, and come to me to Jezreel
by to morrow this time. Now the king's sons, [being] seventy
persons, [were] with the great men of the city, which brought
them up.
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And Jonathan, Saul's son, had a son [that was] lame of [his]
feet. He was five years old when the tidings came of Saul and
Jonathan out of Jezreel, and his nurse took him up, and fled:
and it came to pass, as she made haste to flee, that he fell,
and became lame. And his name [was] Mephibosheth.
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And Ahab had seventy sons in Samaria. And Jehu wrote letters,
and sent to Samaria, unto the rulers of Jezreel, to the
elders, and to them that brought up Ahab's [children], saying,
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The seventh to Jesharelah, [he], his sons, and his brethren,
[were] twelve:
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The thirteenth to Huppah, the fourteenth to Jeshebeab,
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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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And Jeshua begat Joiakim, Joiakim also begat Eliashib, and
Eliashib begat Joiada,
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Now in the second year of their coming unto the house of God
at Jerusalem, in the second month, began Zerubbabel the son of
Shealtiel, and Jeshua the son of Jozadak, and the remnant of
their brethren the priests and the Levites, and all they that
were come out of the captivity unto Jerusalem; and appointed
the Levites, from twenty years old and upward, to set forward
the work of the house of the LORD.
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Then stood Jeshua [with] his sons and his brethren, Kadmiel
and his sons, the sons of Judah, together, to set forward the
workmen in the house of God: the sons of Henadad, [with] their
sons and their brethren the Levites.
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Jeshua (יֵשׁ֡וּעַ), a variant of Yehoshua, may refer to:
Jesus in Aramaic
Joshua the High Priest at the time of Ezra
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Then the spirit came upon Amasai, [who was] chief of the
captains, [and he said], Thine [are we], David, and on thy
side, thou son of Jesse: peace, peace [be] unto thee, and
peace [be] to thine helpers; for thy God helpeth thee. Then
David received them, and made them captains of the band.
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And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth;
and Obed begat Jesse;
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And when all Israel [saw] that the king would not hearken unto
them, the people answered the king, saying, What portion have
we in David? and [we have] none inheritance in the son of
Jesse: every man to your tents, O Israel: [and] now, David,
see to thine own house. So all Israel went to their tents.
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Jesse, Eshai or Yishai, (Hebrew: יִשַׁי, Modern Yishay Tiberian
Yīšáy, meaning "God exists" or "God's gift"; Arabic: يسي
Yessi; Greek: Ἰεσσαί Iessai; Latin: Isai, Jesse) is the father
of the Biblical David, who became the king of the nation of
Israel. His son David is sometimes called simply "Son of
Jesse" (ben yishay).
Jesse was the son of Obed and the grandson of Ruth. He was a
Bethlehemite.[1]
Jesse lived in Bethlehem, in Judah, and was a farmer and
breeder of sheep.
Jesse began to be used as an English given name after the
Protestant Reformation.[2] Jesse is important in Judaism
because he was the father of the most famous king of Israel,
David. Jesse is important in Christianity, in part because he
is mentioned in the genealogy of Jesus Christ...
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He saith unto him the third time, Simon, [son] of Jonas,
lovest thou me? Peter was grieved because he said unto him the
third time, Lovest thou me? And he said unto him, Lord, thou
knowest all things; thou knowest that I love thee. Jesus saith
unto him, Feed my sheep.
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That at the name of Jesus every knee should bow, of [things]
in heaven, and [things] in earth, and [things] under the
earth;
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This is he that came by water and blood, [even] Jesus Christ;
not by water only, but by water and blood. And it is the
Spirit that beareth witness, because the Spirit is truth.
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Jesus of Nazareth (c. 5 BC/BCE – c. 30 AD/CE),[3] also known
as Jesus Christ or simply Jesus, is the central figure of
Christianity, which views him as the Messiah foretold in the
Old Testament, with most Christian denominations believing
him to be the Son of God and God incarnate who was raised
from the dead.[6] Islam and the Baha'i Faith consider Jesus
a prophet and also the Messiah.[7][8]
The principal sources of information regarding Jesus' life
and teachings are the four canonical gospels, especially the
Synoptic Gospels,[9][10] though some scholars believe texts
such as the Gospel of Thomas are also relevant.[11]
Most critical scholars in biblical studies believe that some
parts of the New Testament are useful for reconstructing
Jesus' life,[12][13][14][15] agreeing that Jesus was a Jew
who was regarded as a teacher and healer, that he was
baptized by John the Baptist, and was crucified in Jerusalem
on the orders of the Roman Prefect of Judaea, Pontius
Pilate, on the charge of sedition against the Roman
Empire.[16][17][18][19][20][21][22][23][24][25][26][27]
Aside from these few conclusions, academic debate continues
regarding the chronology, the central message of Jesus'
preaching, his social class, cultural environment, and
religious orientation.[11] Critical scholars have offered
competing descriptions of Jesus as a self-described Messiah,
as the leader of an apocalyptic movement, as an itinerant
sage, as a charismatic healer, and as the founder of an
independent religious movement. Most contemporary scholars
of the historical Jesus consider him to have been an
independent, charismatic founder of a Jewish restoration
movement, anticipating an imminent apocalypse.[28] Other
prominent scholars, however, contend that Jesus' "Kingdom of
God" meant radical personal and social transformation
instead of a future apocalypse.[28]...
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And the LORD shall return his blood upon his own head, who
fell upon two men more righteous and better than he, and slew
them with the sword, my father David not knowing [thereof, to
wit], Abner the son of Ner, captain of the host of Israel, and
Amasa the son of Jether, captain of the host of Judah.
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Moreover thou knowest also what Joab the son of Zeruiah did to
me, [and] what he did to the two captains of the hosts of
Israel, unto Abner the son of Ner, and unto Amasa the son of
Jether, whom he slew, and shed the blood of war in peace, and
put the blood of war upon his girdle that [was] about his
loins, and in his shoes that [were] on his feet.
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And Abigail bare Amasa: and the father of Amasa [was] Jether
the Ishmeelite.
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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 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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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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Jerimoth (sometimes spelled Jeremoth) in the Hebrew Bible is
the name of eight men:
In 1 Chronicles 7:7, Jerimoth is a son of Bela.
In 1 Chronicles 7:8, Jerimoth is a son of Becher.
In 1 Chronicles 12:5, Jerimoth is a Benjamite and one of King
David's mighty men.
In 1 Chronicles 23:23, 24:30 Jerimoth is a Levite of the
family of Merari.
In 1 Chronicles 25:4,22 Jerimoth is a descendant of Heman.
In 1 Chronicles 27:19 Jerimoth is a ruler of the tribe of
Naphtali.
In 2 Chronicles 11:18 Jerimoth is a son of King David.
In 2 Chronicles 31:13 Jerimoth is a Levite and an overseer in
the Temple of Jerusalem in the reign of King Hezekiah.
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Moreover the altar that [was] at Bethel, [and] the high place
which Jeroboam the son of Nebat, who made Israel to sin, had
made, both that altar and the high place he brake down, and
burned the high place, [and] stamped [it] small to powder, and
burned the grove.
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And Abijah set the battle in array with an army of valiant men
of war, [even] four hundred thousand chosen men: Jeroboam also
set the battle in array against him with eight hundred
thousand chosen men, [being] mighty men of valour.
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Forasmuch as I exalted thee out of the dust, and made thee
prince over my people Israel; and thou hast walked in the way
of Jeroboam, and hast made my people Israel to sin, to provoke
me to anger with their sins;
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Jeroboam (Hebrew: יָרָבְעָם, yarobh`am, commonly held to have been
derived from riyb and `am, and signifying "the people
contend," or, "he pleads the people's cause" - alternatively
translated to mean "his people are many" or "he increases the
people"; or even "he that opposes the people"; Greek:
Ιεροβοάμ, Hieroboam in the Septuagint;[1] Latin: Jeroboam) was
the first king of the northern Israelite Kingdom of Israel
after the revolt of the ten northern Israelite tribes against
Rehoboam that put an end to the United Monarchy. He reigned
for twenty-two years. William F. Albright has dated his reign
to 922 to 901 BC, while Edwin R. Thiele offers the dates 931
to 910 BC.[2]...
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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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And their brethren that did the work of the house [were] eight
hundred twenty and two: and Adaiah the son of Jeroham, the son
of Pelaliah, the son of Amzi, the son of Zechariah, the son of
Pashur, the son of Malchiah,
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And Adaiah the son of Jeroham, the son of Pashur, the son of
Malchijah, and Maasiai the son of Adiel, the son of Jahzerah,
the son of Meshullam, the son of Meshillemith, the son of
Immer;
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Jeroham is a name that means "cherished" or "one who finds
mercy". A number of people by this name is referenced in the
Bible:
Father of Elkanah, and grandfather of the prophet Samuel - in
1 Samuel 1:1 .
The father of Azareel, the "captain" of the tribe of Dan - in
1 Chronicles 27:22 .
A Benjamite - in Chronicles 12:7 and 1 Chronicles 9:12 .
A man whose son assisted in placing Joash on the throne - in 2
Chronicles 23:1 .
A priest - in 1 Chronicles 9:12 ; (perhaps the same as in
Nehemiah 11:12 ).
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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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Speak, I pray you, in the ears of all the men of Shechem,
Whether [is] better for you, either that all the sons of
Jerubbaal, [which are] threescore and ten persons, reign over
you, or that one reign over you? remember also that I [am]
your bone and your flesh.
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If ye then have dealt truly and sincerely with Jerubbaal and
with his house this day, [then] rejoice ye in Abimelech, and
let him also rejoice in you:
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Who smote Abimelech the son of Jerubbesheth? did not a woman
cast a piece of a millstone upon him from the wall, that he
died in Thebez? why went ye nigh the wall? then say thou, Thy
servant Uriah the Hittite is dead also.
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Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and
Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of
their father Jeduthun, who prophesied with a harp, to give
thanks and to praise the LORD.
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And Hashabiah, and with him Jeshaiah of the sons of Merari,
his brethren and their sons, twenty;
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And his brethren by Eliezer; Rehabiah his son, and Jeshaiah
his son, and Joram his son, and Zichri his son, and Shelomith
his son.
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Jeshaiah may refer to multiple figures in the Bible:
A descendant of David, the father of Rephaiah, and the son of
Hananiah in 1 Chronicles 3:21.
One of eight sons of Jeduthun in 1 Chronicles 25:3.
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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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Moreover Uzziah had an host of fighting men, that went out to
war by bands, according to the number of their account by the
hand of Jeiel the scribe and Maaseiah the ruler, under the
hand of Hananiah, [one] of the king's captains.
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And of the sons of Elizaphan; Shimri, and Jeiel: and of the
sons of Asaph; Zechariah, and Mattaniah:
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Then the Spirit of the LORD came upon Jephthah, and he passed
over Gilead, and Manasseh, and passed over Mizpeh of Gilead,
and from Mizpeh of Gilead he passed over [unto] the children
of Ammon.
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Then Jephthah gathered together all the men of Gilead, and
fought with Ephraim: and the men of Gilead smote Ephraim,
because they said, Ye Gileadites [are] fugitives of Ephraim
among the Ephraimites, [and] among the Manassites.
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And Gilead's wife bare him sons; and his wife's sons grew up,
and they thrust out Jephthah, and said unto him, Thou shalt
not inherit in our father's house; for thou [art] the son of a
strange woman.
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(also spelled Jephtha or Jephte; Hebrew: יפתח, "Yiftach";
Greek: Ιεφθάε; Latin: Jephte) is a character in the Hebrew
Bible's Book of Judges, serving as a judge over Israel for a
period of six years (Judges 12:7). He lived in Gilead and was
a member of the Tribe of Manasseh. His father's name was also
Gilead. The Book of Judges describes Jephthah as leading the
Israelites in battle against Ammon and, as the result of a
rash vow, sacrificing his daughter after defeating the
Ammonites...
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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 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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Save Caleb the son of Jephunneh; he shall see it, and to him
will I give the land that he hath trodden upon, and to his
children, because he hath wholly followed the LORD.
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Jephunneh (יְפֻנֶּה) is a Biblical name which means "for whom a
way is prepared", and may refer to:
Father of Caleb the spy, appears to have belonged to an
Edomitish tribe called Kenezites, from Kenaz their founder.
See (Numbers 13:6 etc.; Num. 32:12 etc.; Josh 14:14 etc.; 1
Chr 4:15.) (B.C.E. 1530.)
A descendant of Asher, eldest of the three sons of Jether. (1
Chronicles 7:38.) (B.C.E. 1017.)
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Concerning Kish: the son of Kish [was] Jerahmeel.
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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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And the sons of Jonathan; Peleth, and Zaza. These were the
sons of Jerahmeel.
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The name Jerahmeel (Hebrew יְרַחְמְאֵל, Greek ιραμεηλ) appears
several times in the Tanakh. It means "He will obtain mercy of
God"[1] or "God pities"[2] or "May God have compassion" There
are probably three distinct persons of that name in the
Tanakh[1][2][3]. In order of their lifetimes they are:
a son of Hezron and great-grandson of Judah, as given in the
extended genealogies in 1 Chronicles 2:9 , 2:25-26 and 2:42 .
a son of Kish, one of the Levites appointed by David to
administer the temple worship, as described in 1 Chronicles
24:29 .
a son of Hammelech (or son of the king) sent with others by
Jehoiakim to arrest Baruch the scribe and Jeremiah the
prophet, as given in Jeremiah 36:26 ...
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Then said the LORD unto me, What seest thou, Jeremiah? And I
said, Figs; the good figs, very good; and the evil, very evil,
that cannot be eaten, they are so evil.
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Now in the first year of Cyrus king of Persia, that the word
of the LORD by the mouth of Jeremiah might be fulfilled, the
LORD stirred up the spirit of Cyrus king of Persia, that he
made a proclamation throughout all his kingdom, and [put it]
also in writing, saying,
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Now in the first year of Cyrus king of Persia, that the word
of the LORD [spoken] by the mouth of Jeremiah might be
accomplished, the LORD stirred up the spirit of Cyrus king of
Persia, that he made a proclamation throughout all his
kingdom, and [put it] also in writing, saying,
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Jeremiah (Hebrew：יִרְמְיָה, Yirmĭyahu, meaning "Yahweh
exalts",[1] in English pronounced /dʒɛrɨˈmaɪ.ə/[2]) was one of
the prophets of the Hebrew Bible (Old Testament). His writings
are put together in the Book of Jeremiah and traditionally,
authorship of the Book of Lamentations is ascribed to him.[3]
God appointed Jeremiah to confront Judah and Jerusalem for the
worship of idols and other violations of the covenant
described in Deuteronomy.[4] According to Jeremiah, the LORD
declared that the covenant was broken and that God would bring
upon Israel and Judah the curses of the covenant.[5]
Jeremiah’s job was to explain the reason for the impending
disaster (destruction by the Babylonian army and captivity),
"And when your people say, 'Why has the LORD our God done all
these things to us?' you shall say to them, 'As you have
forsaken me and served foreign gods in your land, so you shall
serve foreigners in a land that is not yours.'"[6] The LORD
said to Jeremiah:...
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And Jehoash king of Judah took all the hallowed things that
Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of
Judah, had dedicated, and his own hallowed things, and all the
gold [that was] found in the treasures of the house of the
LORD, and in the king's house, and sent [it] to Hazael king of
Syria: and he went away from Jerusalem.
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And the king of Israel said unto Jehoshaphat, I will disguise
myself, and will go to the battle; but put thou on thy robes.
So the king of Israel disguised himself; and they went to the
battle.
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Jehoshaphat (alternately spelled Jehosaphat, Josaphat, or
Yehoshafat; Hebrew: יְהוֹשָׁפָט, Modern Yehoshafat Tiberian
Yəhôšāp̄āṭ ; " Jehovah is the judge"; Greek: Ιωσαφατ; Latin:
Josaphat) was the fourth king of the Kingdom of Judah, and
successor of his father Asa.[1] His children included Jehoram,
who succeeded him as king. His mother was Azubah[2]
Historically, his name has sometimes been connected with the
Valley of Jehosaphat,[3] where, according to Joel 3:2, the God
of Israel will gather all nations for judgment...
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For Jozachar the son of Shimeath, and Jehozabad the son of
Shomer, his servants, smote him, and he died; and they buried
him with his fathers in the city of David: and Amaziah his son
reigned in his stead.
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Moreover the sons of Obededom [were], Shemaiah the firstborn,
Jehozabad the second, Joah the third, and Sacar the fourth,
and Nethaneel the fifth,
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And these are they that conspired against him; Zabad the son
of Shimeath an Ammonitess, and Jehozabad the son of Shimrith a
Moabitess.
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And Azariah begat Seraiah, and Seraiah begat Jehozadak,
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And Jehozadak went [into captivity], when the LORD carried
away Judah and Jerusalem by the hand of Nebuchadnezzar.
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is a character in the Bible, who name means Jehovah-justified.
He was the son of the high priest Seraiah at the time of the
Babylonian exile (1 Chr. 6:14, 15).
He was carried into captivity by Nebuchadnezzar, and probably
died in Babylon. He was the father of Jeshua, or Joshua, who
returned with Zerubbabel.
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Jehu met with the brethren of Ahaziah king of Judah, and said,
Who [are] ye? And they answered, We [are] the brethren of
Ahaziah; and we go down to salute the children of the king and
the children of the queen.
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And Joram said, Make ready. And his chariot was made ready.
And Joram king of Israel and Ahaziah king of Judah went out,
each in his chariot, and they went out against Jehu, and met
him in the portion of Naboth the Jezreelite.
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And Jehu sent through all Israel: and all the worshippers of
Baal came, so that there was not a man left that came not. And
they came into the house of Baal; and the house of Baal was
full from one end to another.
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(Hebrew: יֵהוּא, Modern Yehu Tiberian Yēhû ; "Yahweh is He")
was a king of Israel. He was the son of Jehoshaphat [1], and
grandson of Nimshi.
William F. Albright has dated his reign to 842-815 BC, while
E. R. Thiele offers the dates 841-814 BC.[2] The principal
source for the events of his reign comes from 2 Kings 9-10...
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And Zedekiah the king sent Jehucal the son of Shelemiah and
Zephaniah the son of Maaseiah the priest to the prophet
Jeremiah, saying, Pray now unto the LORD our God for us.
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Jehucal or Jucal [heb. יְהוּכַל] is mentioned in chapters 37 and
38 of the Book of Jeremiah:
King Zedekiah sent Jehucal son of Shelemiah and the priest
Zephaniah son of Maaseiah to the prophet Jeremiah saying
`Please pray for us to the Lord our God` [1]
In excavation conducted by the Ir David Foundation in the City
of David, a Bulla (clay seal) bearing his name was found.[
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Therefore all the princes sent Jehudi the son of Nethaniah,
the son of Shelemiah, the son of Cushi, unto Baruch, saying,
Take in thine hand the roll wherein thou hast read in the ears
of the people, and come. So Baruch the son of Neriah took the
roll in his hand, and came unto them.
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And it came to pass, [that] when Jehudi had read three or four
leaves, he cut it with the penknife, and cast [it] into the
fire that [was] on the hearth, until all the roll was consumed
in the fire that [was] on the hearth.
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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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And Jehoiakim gave the silver and the gold to Pharaoh; but he
taxed the land to give the money according to the commandment
of Pharaoh: he exacted the silver and the gold of the people
of the land, of every one according to his taxation, to give
[it] unto Pharaohnechoh.
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Which Nebuchadnezzar king of Babylon took not, when he carried
away captive Jeconiah the son of Jehoiakim king of Judah from
Jerusalem to Babylon, and all the nobles of Judah and
Jerusalem;
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The LORD shewed me, and, behold, two baskets of figs [were]
set before the temple of the LORD, after that Nebuchadrezzar
king of Babylon had carried away captive Jeconiah the son of
Jehoiakim king of Judah, and the princes of Judah, with the
carpenters and smiths, from Jerusalem, and had brought them to
Babylon.
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(Hebrew: יְהוֹיָקִים, Modern Tiberian "he whom Jehovah has set
up", also sometimes spelled Jehoikim; Greek: Ιωακιμ; Latin:
Joakim), c. 635-597 BC, reign 608-597 BC, was king of Judah.
He was the second son of king Josiah by Zebidah the daughter
of Pedaiah of Rumah.[1] His birth name was Eliakim (Hebrew:
אֶלְיָקִים, Modern {{{2}}} Tiberian {{{3}}}; Greek: Ελιακιμ;
Latin: Eliakim).
On Josiah's death, Jehoiakim's younger brother Jehoahaz (or
Shallum) was proclaimed king, but after three months (608 BC)
pharaoh Necho II deposed him and replaced him with the eldest
son, Eliakim,[2] who adopted the name Jehoiakim and became
king at the age of twenty-five [1] in the same year. In the
meantime, Jehoahaz was exiled to Egypt, where he died.[3]
Jehoiakim was twenty-five years old when he became king, and
reigned for eleven years to 598 BC [1][4] and was succeeded by
this son Jeconiah, (also known as Jehoiachin), who reigned for
only three months...
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And of the priests; Jedaiah, and Jehoiarib, and Jachin,
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Now the first lot came forth to Jehoiarib, the second to
Jedaiah,
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Jehoiarib ("God will contend") was the head of a family of
priests, which was made the first of the twenty-four priestly
divisions organized by King David. According to Seder Olam
Zuta, he was one of the High Priests of Israel.(I Chr. 24:7 )
This family lived in Jerusalem. (I Chr. 9:10 )
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And Jehu went, and Jehonadab the son of Rechab, into the house
of Baal, and said unto the worshippers of Baal, Search, and
look that there be here with you none of the servants of the
LORD, but the worshippers of Baal only.
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And when he was departed thence, he lighted on Jehonadab the
son of Rechab [coming] to meet him: and he saluted him, and
said to him, Is thine heart right, as my heart [is] with thy
heart? And Jehonadab answered, It is. If it be, give [me]
thine hand. And he gave [him] his hand; and he took him up to
him into the chariot.
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Jehonadab (Hebrew: יְהוֹנָדָב; meaning Jehovah is willing; Latin:
Jonadab) was the son of Rechab. He is mentioned in the Hebrew
Bible at 2 Kings 10:15-31. Though not a Jew himself, he was a
supporter of Jehu, son of Nimshi, in the elimination of the
house of Ahab and in suppressing worship of Baal throughout
Samaria. In the Book of Jeremiah he is called Jonadab.
He prohibited his followers from drinking alcohol, and is
credited with founding the Rechabites. He also commanded that
they live in tents, rather than houses. At Jeremiah 35:6-19,
his followers are commended for adhering to his instructions,
and God promises that his lineage will continue...
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And with them [he sent] Levites, [even] Shemaiah, and
Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and
Jehonathan, and Adonijah, and Tobijah, and Tobadonijah,
Levites; and with them Elishama and Jehoram, priests.
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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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Of Bilgah, Shammua; of Shemaiah, Jehonathan;
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And Jehoash king of Judah took all the hallowed things that
Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of
Judah, had dedicated, and his own hallowed things, and all the
gold [that was] found in the treasures of the house of the
LORD, and in the king's house, and sent [it] to Hazael king of
Syria: and he went away from Jerusalem.
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But Jehoshabeath, the daughter of the king, took Joash the son
of Ahaziah, and stole him from among the king's sons that were
slain, and put him and his nurse in a bedchamber. So
Jehoshabeath, the daughter of king Jehoram, the wife of
Jehoiada the priest, (for she was the sister of Ahaziah,) hid
him from Athaliah, so that she slew him not.
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And in the fifth year of Joram the son of Ahab king of Israel,
Jehoshaphat [being] then king of Judah, Jehoram the son of
Jehoshaphat king of Judah began to reign.
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Jehoram (meaning "Jehovah is exalted" in Biblical Hebrew) was
the name of several individuals in the Tanakh. The female
version of this name is Athaliah.
Jehoram of Israel or Joram, the King of Israel
Jehoram of Judah, the King of Judah
The son of Toi, King of Hamath who was sent by his father to
congratulate David on the occasion of his victory over
Hadadezer (2 Books of Samuel 8:10)
A Levite of the family of Gershom (1 Chronicles 26:25)
A priest sent by Jehoshaphat to instruct the people in Judah
(2 Chronicles 17:8)
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And he went and sent to Jehoshaphat the king of Judah, saying,
The king of Moab hath rebelled against me: wilt thou go with
me against Moab to battle? And he said, I will go up: I [am]
as thou [art], my people as thy people, [and] my horses as thy
horses.
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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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In the second year of Joash son of Jehoahaz king of Israel
reigned Amaziah the son of Joash king of Judah.
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Jehoahaz or Joachaz (Hebrew: יְהוֹאָחָז, Modern Yeho'aẖaz Tiberian
Yəhôʼāḥāz ; "Yahweh has held"; Greek: Ιωαχαζ Iōakhaz; Latin:
Joachaz) was the name of several people mentioned in the
Hebrew Bible.
Jehoahaz of Israel, king of Israel
Jehoahaz of Judah, king of Judah
The youngest son of Jehoram, king of Judah (2 Chronicles
21:17; 22:1, 6, 8, 9), more commonly known as Ahaziah.
The full name of Ahaz of Judah, by which he is mentioned in
the annals of Tiglath-Pileser III
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And Jehoash king of Judah took all the hallowed things that
Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of
Judah, had dedicated, and his own hallowed things, and all the
gold [that was] found in the treasures of the house of the
LORD, and in the king's house, and sent [it] to Hazael king of
Syria: and he went away from Jerusalem.
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And Jehoash said to the priests, All the money of the
dedicated things that is brought into the house of the LORD,
[even] the money of every one that passeth [the account], the
money that every man is set at, [and] all the money that
cometh into any man's heart to bring into the house of the
LORD,
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And Jehoash the king of Israel sent to Amaziah king of Judah,
saying, The thistle that [was] in Lebanon sent to the cedar
that [was] in Lebanon, saying, Give thy daughter to my son to
wife: and there passed by a wild beast that [was] in Lebanon,
and trode down the thistle.
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Jehoash or Joash or Joas (in the Biblical cases) may refer to:
Joash the Abiezrite (fl. 2nd millennium BCE), Hebrew religious
leader
Jehoash of Judah (fl. c. 800 BCE), Hebrew ruler
Jehoash of Israel fl. c. 790 BCE), Hebrew ruler
Yehoash (Blumgarten) (1871–1927), Lithuanian-born poet
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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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And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and
Jehohanan, and Malchijah, and Elam, and Ezer. And the singers
sang loud, with Jezrahiah [their] overseer.
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Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, [and]
Athlai.
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Jehohanan (Yehohanan) was a man put to death by crucifixion
in the 1st Century CE, whose ossuary was found in 1968 when
building contractors working in Giv'at ha-Mivtar, a Jewish
neighborhood in northern East Jerusalem, Israel,
accidentally uncovered a Jewish tomb.[1] The Jewish stone
ossuary had the Hebrew inscription "Jehohanan the son of
Hagkol". In his initial anthropological observations in 1970
at Hebrew University, Nicu Haas, concluded Jehohanan was
crucified with his arms stretched out with his forearms
nailed, supporting crucifixion on a two-beamed latin
cross.[2] However, the 1985 reappraisal by Joseph Zias of
the Israel Department of Antiquities and Museums and Dr.
Eliezer Sekeles at the Hebrew University - Hadassah Medical
School discovered multiple errors in Haas's observations:
the heel nail was shorter than Haas reported and the nail
pierced only one heel, pieces of bone had been misidentified
and some of the bone fragments were from another
individual[3], the lack of traumatic injury to the forearm
and metacarpals of the hand suggested the arms were tied
rather than nailed to the cross[4] and Jehohanan may have
extended his arms upward on a crux simplex (simple upright
stake).
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And he carried away Jehoiachin to Babylon, and the king's
mother, and the king's wives, and his officers, and the mighty
of the land, [those] carried he into captivity from Jerusalem
to Babylon.
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And Jehoiachin the king of Judah went out to the king of
Babylon, he, and his mother, and his servants, and his
princes, and his officers: and the king of Babylon took him in
the eighth year of his reign.
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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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Jeconiah (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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But Jehoshabeath, the daughter of the king, took Joash the son
of Ahaziah, and stole him from among the king's sons that were
slain, and put him and his nurse in a bedchamber. So
Jehoshabeath, the daughter of king Jehoram, the wife of
Jehoiada the priest, (for she was the sister of Ahaziah,) hid
him from Athaliah, so that she slew him not.
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Also Jehoiada appointed the offices of the house of the LORD
by the hand of the priests the Levites, whom David had
distributed in the house of the LORD, to offer the burnt
offerings of the LORD, as [it is] written in the law of Moses,
with rejoicing and with singing, [as it was ordained] by
David.
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And Jehoiada made a covenant between the LORD and the king and
the people, that they should be the LORD'S people; between the
king also and the people.
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(Hebrew: יהוידע) is the name of two priests in the Hebrew
Bible: First Jehoiada. The first Jehoiada lived around the
time of Kings Saul and David. A priest, he is mentioned as
the father of Benaiah, a warrior in David's army who
eventually became the head of the army under Solomon. Second
Jehoiada. Jehoiada was the High priest during the reigns of
Ahaziah, Athaliah, and Joash. By his arranged (by King
Ahaziah) marriage with the princess Jehosheba (alternately
Jehoshabeath), he became the brother-in-law of King Ahaziah
(2 Chron 22:11 ). King Ahaziah died shortly thereafter in
battle at Megiddo and the throne was usurped by Queen
Athaliah.
About ninety years old at the time of this marriage to the
young princess, he was instrumental in the staging of the
coup that dethroned and killed the ultra wicked Queen
Athaliah. Jehosheba and Jehoiada had rescued the infant
Joash from Athaliah's slaughter of the royal children. For
six years, they hid the sole surviving heir to the throne
within the temple. Jehoiada guided much younger King Joash
in a righteous rule for about 35 years which included
restoration of the temple (2 Kings 12:4-15 ). Jehoida is
also noteworthy for the national covenant that he made
"between him, and between all the people, and between the
king, that they should be the LORD's people" (2 Chronicles
23:16 ).
Jehoiada lived 130 years and was buried very honorably among
the kings in the city of David (2 Chronicles 24:16 ).
Jehoiada's son, Zechariah, was later martyred by King Joash.
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was a priest of ancient Israel after the order of Aaron,
during the reign of King David in the 10th century BCE.
Jedaiah lead the second of the 24 priestly divisions. The
biblical passage of 1 Chronicles 24 documents the division
of the priests during the reign of King David. These priests
were all descendants of Aaron, who had four sons: Nadab,
Abihu, Eleazar and Ithamar. However, Nadab and Abihu died
before Aaron and only Eleazar and Ithamar had sons. One
priest, Zadok, from Eleazar's descendants and another
priest, Ahimelech, from Ithamar's descendants were
designated to help create the various priestly orders.
Sixteen of Eleazar's descendants were selected to head
priestly orders while only eight of Ithamar's descendants
were so chosen. The passage states that this was done
because of the greater number of leaders among Eleazar's
descendants. Lots were drawn to designate the order of
ministering for the heads of the priestly orders when they
entered the temple. Since each order was responsible for
ministering during a different week, Jedaiah's order was
stationed as a watch at the Tabernacle during the second
week of the year on the Hebrew calendar.
The descendants of Jedaiah were regarded as one of the
"families of Israel." Another priest named Jedaiah,
presumably a descendant, is also named in a genealogy at 1
Chronicles 9:10. Jedaiah, son of Joiarib is mentioned in
Nehemiah 11:10 among those who settled in Jerusalem and two
priests named Jedaiah are listed in Nehemiah 12:6-7 among
the priests who returned from the Babylonian exile. Nehemiah
3:10 mentions Jedaiah, son of Harumaph, as one who made
repairs in the wall at Jerusalem near his own house.
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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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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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All these the sons of Jediael, by the heads of their fathers,
mighty men of valour, [were] seventeen thousand and two
hundred [soldiers], fit to go out for war [and] battle.
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And he sent by the hand of Nathan the prophet; and he called
his name Jedidiah, because of the LORD.
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Solomon (Hebrew: שְׁלֹמֹה, Modern Shlomo Tiberian Šəlōmō, Turkish:
Süleyman; Arabic: سليمان Sulaymān; Greek: Σολομών Solomōn;
Latin: Salomon) was, according to the Hebrew Bible, a King of
Israel. The biblical accounts identify Solomon as the son of
David.[1] He is also called Jedidiah in 2 Samuel 12:25, and is
described as the third king of the United Monarchy, and the
final king before the northern Kingdom of Israel and the
southern Kingdom of Judah split; following the split his
patrilineal descendants ruled over Judah alone.
The Hebrew Bible credits Solomon as the builder of the First
Temple in Jerusalem,[1] and portrays him as great in wisdom,
wealth, and power, but ultimately as a king whose sin,
including idolatry and turning away from God, leads to the
kingdom being torn in two during the reign of his son
Rehoboam.[2] Solomon is the subject of many other later
references and legends...
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And the singers the sons of Asaph [were] in their place,
according to the commandment of David, and Asaph, and Heman,
and Jeduthun the king's seer; and the porters [waited] at
every gate; they might not depart from their service; for
their brethren the Levites prepared for them.
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Also the Levites [which were] the singers, all of them of
Asaph, of Heman, of Jeduthun, with their sons and their
brethren, [being] arrayed in white linen, having cymbals and
psalteries and harps, stood at the east end of the altar, and
with them an hundred and twenty priests sounding with
trumpets:)
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Moreover David and the captains of the host separated to the
service of the sons of Asaph, and of Heman, and of Jeduthun,
who should prophesy with harps, with psalteries, and with
cymbals: and the number of the workmen according to their
service was:
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- lauder; praising - the name of one or two men in the Bible.
A Levite of the family of Merari, and one of the three masters
of music appointed by David. (1 Chr. 16:41, 42; 25:1-6) His
office was generally to preside over the music of the temple
service, Jeduthun’s name stands at the head of the 39th, 62d
and 77th Psalms, indicating probably that they were to be sung
by his choir.
A Levite whose son or descendant Obed-Edom was a gatekeeper at
the time David brought the Ark of the Covenant to Jerusalem.
(1. Chr 16:1)
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And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and
Asareel.
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And the rest of the sons of Levi [were these]: Of the sons of
Amram; Shubael: of the sons of Shubael; Jehdeiah.
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Over the camels also [was] Obil the Ishmaelite: and over the
asses [was] Jehdeiah the Meronothite:
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And he had brethren the sons of Jehoshaphat, Azariah, and
Jehiel, and Zechariah, and Azariah, and Michael, and
Shephatiah: all these [were] the sons of Jehoshaphat king of
Israel.
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And his princes gave willingly unto the people, to the
priests, and to the Levites: Hilkiah and Zechariah and Jehiel,
rulers of the house of God, gave unto the priests for the
passover offerings two thousand and six hundred [small
cattle], and three hundred oxen.
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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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Yechiel (Hebrew: יְחִיאֵל) is a Hebrew masculine given name
meaning "May God live" or "God shall live" in Hebrew. It
appears in the Bible as a Jewish leader during the Babylonian
exile (Ezra 8:9). There are several people in the Bible called
Yechiel, most of which are Levites.
Other Yehiels in the bible include the second of Jehoshaphat's
six sons, one of the Levites of the family of Heman who
assisted Hezekiah in his work of reformation, the father of
Obadiah, and one of the sons of Elam.
Alternative spellings of Yechiel include Jehiel, Yehiel,
Yechi'el. Yiddish variants include Ichel, Ychel, and Echiel.
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Then certain of the heads of the children of Ephraim, Azariah
the son of Johanan, Berechiah the son of Meshillemoth, and
Jehizkiah the son of Shallum, and Amasa the son of Hadlai,
stood up against them that came from the war,
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And Joash the king of Israel took Amaziah king of Judah, the
son of Joash, the son of Jehoahaz, at Bethshemesh, and brought
him to Jerusalem, and brake down the wall of Jerusalem from
the gate of Ephraim to the corner gate, four hundred cubits.
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Now the sons of Issachar [were], Tola, and Puah, Jashub, and
Shimron, four.
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Job or Jashub was a son of Issachar according to Genesis 46:13
and Numbers 26:24. He was one of the 70 souls to migrate to
Egypt with Jacob.
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But the Jews which believed not, moved with envy, took unto
them certain lewd fellows of the baser sort, and gathered a
company, and set all the city on an uproar, and assaulted the
house of Jason, and sought to bring them out to the people.
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And when they found them not, they drew Jason and certain
brethren unto the rulers of the city, crying, These that have
turned the world upside down are come hither also;
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Whom Jason hath received: and these all do contrary to the
decrees of Caesar, saying that there is another king, [one]
Jesus.
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And I will set a sign among them, and I will send those that
escape of them unto the nations, [to] Tarshish, Pul, and Lud,
that draw the bow, [to] Tubal, and Javan, [to] the isles afar
off, that have not heard my fame, neither have seen my glory;
and they shall declare my glory among the Gentiles.
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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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The sons of Japheth; Gomer, and Magog, and Madai, and Javan,
and Tubal, and Meshech, and Tiras.
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(Hebrew יָוָן, Standard Hebrew Yavan, Tiberian Hebrew Yāwān)
was the fourth son of Noah's son Japheth according to the
"Table of Nations" (Genesis chapter 10) in the Hebrew Bible.
Flavius Josephus states the traditional view that this
individual was the ancestor of the Greek people.
The world as known to the Hebrews
Also serving as the Hebrew name for Greece or Greeks in
general, Yavan or (Tiberian) Yāwān (יָוָן) is probably cognate
with the name of the eastern Greeks, the Ionians (Greek
Iōnes, earlier Ia(w)ones). The Greek race has been known by
cognate names throughout the Eastern Mediterranean and
beyond-even in Sanskrit (yavana). In Greek mythology, the
eponymous forefather of the Ionians is similarly called Ion,
a son of Apollo.
Javan is also found in apocalyptic literature in the Book of
Daniel, 8:21-22 and 11:2, in reference to the King of Greece
(יון)-most commonly interpreted as a reference to Alexander
the Great.[1]
While Javan is generally associated with the ancient Greeks
and Greece (cf. Gen. 10:2, Dan. 8:21, Zech. 9:13, etc.), his
sons (as listed in Genesis 10) are usually associated with
locations in the Northeastern Mediterranean Sea and
Anatolia: Elishah ( Έλληνες), Tarshish (modern southern
Turkey), Kittim (modern Cyprus), and Dodanim (alt. 1 Chron.
1:7 'Rodanim,' the island of Rhodes, west of modern Turkey
between Cyprus and the mainland of Greece).[2]
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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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And after they were brought to Babylon, Jechonias begat
Salathiel; and Salathiel begat Zorobabel;
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And Josias begat Jechonias and his brethren, about the time
they were carried away to Babylon:
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Which Nebuchadnezzar king of Babylon took not, when he carried
away captive Jeconiah the son of Jehoiakim king of Judah from
Jerusalem to Babylon, and all the nobles of Judah and
Jerusalem;
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The LORD shewed me, and, behold, two baskets of figs [were]
set before the temple of the LORD, after that Nebuchadrezzar
king of Babylon had carried away captive Jeconiah the son of
Jehoiakim king of Judah, and the princes of Judah, with the
carpenters and smiths, from Jerusalem, and had brought them to
Babylon.
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Who had been carried away from Jerusalem with the captivity
which had been carried away with Jeconiah king of Judah, whom
Nebuchadnezzar the king of Babylon had carried away.
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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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And next unto them repaired Jedaiah the son of Harumaph, even
over against his house. And next unto him repaired Hattush the
son of Hashabniah.
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Sallu, Amok, Hilkiah, Jedaiah. These [were] the chief of the
priests and of their brethren in the days of Jeshua.
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Take of [them of] the captivity, [even] of Heldai, of Tobijah,
and of Jedaiah, which are come from Babylon, and come thou the
same day, and go into the house of Josiah the son of
Zephaniah;
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And Shem and Japheth took a garment, and laid [it] upon both
their shoulders, and went backward, and covered the nakedness
of their father; and their faces [were] backward, and they saw
not their father's nakedness.
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And Noah was five hundred years old: and Noah begat Shem, Ham,
and Japheth.
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(Hebrew יפת, Yafet, Greek Ἰάφεθ, Iapheth, Latin Iafeth or
Iapetus, Turk Yafes, Arabic يافث) is one of the sons of Noah
in the Hebrew Bible. In Arabic citations, his name is normally
given as Yafeth bin Nuh (Japheth son of Noah). Japheth is
often regarded as the youngest son, though some traditions
regard him as the eldest. They are listed in the order Shem,
Ham, and Japheth in Genesis 5:32 and 9:18, but treated in the
reverse order in chapter 10...
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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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And turned from Sarid eastward toward the sunrising unto the
border of Chislothtabor, and then goeth out to Daberath, and
goeth up to Japhia,
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Ibhar also, and Elishua, and Nepheg, and Japhia,
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And Mahalaleel lived after he begat Jared eight hundred and
thirty years, and begat sons and daughters:
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And Jared lived after he begat Enoch eight hundred years, and
begat sons and daughters:
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And Jared lived an hundred sixty and two years, and he begat
Enoch:
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is a proper name that is a very common first name (in various
Western countries) of Biblical derivation, etymologically from
the Hebrew language, and one of the names by which Moses was
known. Translated it means "descent" derived from Miriam who
had "descended to the Nile" to find out what happened to her
brother. In the Hebrew it is written ירד / יֶרֶד / יָרֶד,
pronounced yĕ\yā́-rĕḏ. When transliterated into the English
language, variations include Jared / Jarred / Jarrad / Jaryd /
Jarod / Jered /Jeredd /Jeryd / Jerad / Jerrad / Jurd / Jerid
(among other variations), being generally pronounced as dʒĕ-
rĕd\rəd; according to classic Biblical pronunciation (denoted
by syllabic stress accenting) it can be rendered dʒā\dʒē-rĕd.
The name can be phonetically transcribed from Hebrew to
English as Yared(h) / Yered(h) / Yored (h).
Jared is a typical Hebrew name that is very common across the
Western world. The dead sea scrolls also have records of the
name "Yah-rod" meaning "the perpetual leader"...
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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 among the sons of the priests there were found that had
taken strange wives: [namely], of the sons of Jeshua the son
of Jozadak, and his brethren; Maaseiah, and Eliezer, and
Jarib, and Gedaliah.
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The sons of Simeon [were], Nemuel, and Jamin, Jarib, Zerah,
[and] Shaul:
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Eliahba the Shaalbonite, of the sons of Jashen, Jonathan,
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And this [is] the number of the mighty men whom David had;
Jashobeam, an Hachmonite, the chief of the captains: he lifted
up his spear against three hundred slain [by him] at one time.
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Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam,
the Korhites,
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Over the first course for the first month [was] Jashobeam the
son of Zabdiel: and in his course [were] twenty and four
thousand.
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Of Jashub, the family of the Jashubites: of Shimron, the
family of the Shimronites.
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And of the sons of Bani; Meshullam, Malluch, and Adaiah,
Jashub, and Sheal, and Ramoth.
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And, behold, there cometh one of the rulers of the synagogue,
Jairus by name; and when he saw him, he fell at his feet,
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The words of Agur the son of Jakeh, [even] the prophecy: the
man spake unto Ithiel, even unto Ithiel and Ucal,
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The eleventh to Eliashib, the twelfth to Jakim
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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 one of four sons of Ezrah, and the uncle of Miriam,
Shammai and Ishbah (father of Eshtemoa). (I Chr. 4:17 )
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Now as Jannes and Jambres withstood Moses, so do these also
resist the truth: men of corrupt minds, reprobate concerning
the faith.
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Among which was Mary Magdalene, and Mary the mother of James
and Joses, and the mother of Zebedee's children.
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James, son of Zebedee (died 44) or Yaakov Ben-Zebdi/Bar-Zebdi,
was one of the Twelve Apostles of Jesus. He was a son of
Zebedee and Salome, and brother of John the Apostle. He is
also called James the Greater to distinguish him from James,
son of Alphaeus, who is also known as James the Less. James is
described as one of the first disciples to join Jesus. The
Synoptic Gospels state that James and John were with their
father by the seashore when Jesus called them to follow
him.[Matt. 4:21-22 ] [Mk. 1:19-20 ] According to the Gospel of
Mark, James and John were called Boanerges, or the "Sons of
Thunder" and also the "Saintly Brothers of Martyrdom".[Mark
3:17 ] James was one of only three apostles whom Jesus
selected to bear witness to his Transfiguration.[1] The Acts
of the Apostles records that Agrippa I had James executed by
sword.[Acts 12:1-2 ]...
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Jude, the servant of Jesus Christ, and brother of James, to
them that are sanctified by God the Father, and preserved in
Jesus Christ, [and] called:
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And Judas [the brother] of James, and Judas Iscariot, which
also was the traitor.
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Saint James, son of Alphaeus (Ἰάκωβος, Jacobos in Greek) was
one of the Twelve Apostles of Jesus Christ. He is often
identified with James the Less and commonly known by that name
in church tradition.[2]
James, the son of Alphaeus, is rarely mentioned in the New
Testament, but he is sometimes identified with James the Just,
an important leader in the New Testament church. He is clearly
distinguished from James, son of Zebedee, another one of the
Twelve Apostles...
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James the Less is a figure of early Christianity.[1] He might
have been a person separate from James the Great and James the
Just. In the New Testament, James appears only in connection
with his mother "Mary" in Mark 15:40 , Mark 16:1 , Matthew
27:56 . In Mark 15:40 and Matthew 27:56 he is accompanied by
a brother called Joses or Joseph...
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Which was [the son] of Matthat, which was [the son] of Levi,
which was [the son] of Melchi, which was [the son] of Janna,
which was [the son] of Joseph,
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Now as Jannes and Jambres withstood Moses, so do these also
resist the truth: men of corrupt minds, reprobate concerning
the faith.
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Jannes and Jambres, or sometimes Johanai and Mamre, or Iannes
and Mambres, or Janis and Jamberes, are names given to the
magicians who contended with Moses and Aaron and were
discomfited by the Hebrew leaders in the Hebrew Bible Book of
Exodus. These names were not given in the book of Exodus
itself, but they appear in 2 Timothy 3:8 in the New Testament.
Origen says that there was an apocryphal book called The Book
of Jannes and Jambres, containing details of their exploits,
and that St Paul's epistle was quoting from it. This book has
not been rediscovered. Jannes and Jambres are mentioned in the
Old Testament Targum Jonathan Exodus 7:11-8:19.[1]
They also appear in Pliny the Elder's Natural History,
together with Moses, as famous magicians of antiquity; Pliny's
citation is also referred to in Apuleius. Numerius, a
Pythagorean philosopher, calls them sacred Egyptian scribes...
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In the selfsame day entered Noah, and Shem, and Ham, and
Japheth, the sons of Noah, and Noah's wife, and the three
wives of his sons with them, into the ark;
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And Ismaiah the Gibeonite, a mighty man among the thirty, and
over the thirty; and Jeremiah, and Jahaziel, and Johanan, and
Josabad the Gederathite,
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Then upon Jahaziel the son of Zechariah, the son of Benaiah,
the son of Jeiel, the son of Mattaniah, a Levite of the sons
of Asaph, came the Spirit of the LORD in the midst of the
congregation;
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Of the sons of Hebron; Jeriah the first, Amariah the second,
Jahaziel the third, and Jekameam the fourth.
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Jahaziel or Chaziel the Levite was a prophet in the Hebrew
Bible. The name means "Beheld of God".
2 Chronicles 20 recounts a joint attack on Judah by the
nations of Moab, Ammon, and Edom in the time of King
Jehoshaphat. The King declared a fast to the LORD and prayed
for his help before the assembled nation.
Then the Spirit of the LORD came upon Jahaziel son of
Zechariah, the son of Benaiah, who declared the word of the
LORD, "The battle is not yours, but God’s", and concluding,
"Do not be afraid; do not be discouraged. Go out to face them
tomorrow, and the LORD will be with you."
The next morning, Jehosaphat led his people out, calling them
to have faith in the LORD, and leading them in praise. They
saw their enemies turn on each other, and returned to
Jerusalem in joy. After that, the kingdom of Jehoshaphat was
at peace, for his God had given him rest on every side.
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And the sons of Jahdai; Regem, and Jotham, and Geshan, and
Pelet, and Ephah, and Shaaph.
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Jahdai is a biblical figure that according to 1 Chron 2:47 is
either a concubine or a descendant of Caleb. the text is
ambiguous on the matter. 1 Chronicles 2:46-48 (Young's Literal
Translation) reads:
46And Ephah concubine of Caleb bare Haran, and Moza, and
Gazez; and Haran begat Gazez. 47And sons of Jahdai: Regem, and
Jotham, and Geshem, and Pelet, and Ephah, and Shaaph. 48The
concubine of Caleb, Maachah, bare Sheber and Tirhanah
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[Of] the sons of Naphtali after their families: of Jahzeel,
the family of the Jahzeelites: of Guni, the family of the
Gunites:
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And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and
Shillem.
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And Adaiah the son of Jeroham, the son of Pashur, the son of
Malchijah, and Maasiai the son of Adiel, the son of Jahzerah,
the son of Meshullam, the son of Meshillemith, the son of
Immer;
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And their coast was from Mahanaim, all Bashan, all the kingdom
of Og king of Bashan, and all the towns of Jair, which [are]
in Bashan, threescore cities:
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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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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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(Hebrew יאיר Ya'ir) was a man from Gilead (Tribe of Manasseh,
east of the River Jordan), who judged Israel for twenty-two
years, after the death of Tola. His inheritance was in Gilead
through the line of Machir, the son of Manasseh. Jair was the
son of Segub, the son of Hezron the Jew through the daughter
of Machir (1 Chronicles 2). According to Judges 10:3-5, Jair
had thirty sons, who rode thirty ass colts, and thirty
'cities' in Gilead which came to be known as Havoth-Jair. The
word chawwoth ('tent encampments') occurs only in this context
(Numbers 32:41; Deuteronomy 3:14; Judges 10:4), and is a
legacy word remaining from the early nomadic stage of Hebrew
culture. W. Ewing suggests that Kamon probably corresponds to
Kamun taken by the Seleucid king Antiochus III, on his march
from Pella to Gephrun (Polybius Book V.70:12).
Jair died and was buried in Kamon.
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And, behold, there came a man named Jairus, and he was a ruler
of the synagogue: and he fell down at Jesus' feet, and
besought him that he would come into his house:
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And Jacob said unto Pharaoh, The days of the years of my
pilgrimage [are] an hundred and thirty years: few and evil
have the days of the years of my life been, and have not
attained unto the days of the years of the life of my fathers
in the days of their pilgrimage.
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Then will I remember my covenant with Jacob, and also my
covenant with Isaac, and also my covenant with Abraham will I
remember; and I will remember the land.
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(pronounced /ˈdʒeɪkəb/; Hebrew: יַעֲקֹב, Standard Yaʿakov;
Septuagint Greek: Ἰακώβ; "heel" or "leg-puller", Arabic:
يعقوب Yaʿqūb), also known as Israel (Hebrew: יִשְׂרָאֵל, Standard
Yisraʾel, Isrāʾīl; Septuagint Greek: Ἰσραήλ; "persevere with
God"[1]), as described in the Bible, was the third patriarch
of the Jewish people, and ancestor of the tribes of Israel,
named after his descendants. Islam sees Jacob (Ya'qub) as a
Prophet of Islam and Muslims believe that he preached the
same monotheistic faith as his forefathers Abraham, Isaac
and Ishmael.
In the Hebrew Bible he is the son of Isaac and Rebecca, the
grandson of Abraham and Sarah and of Bethuel, and the twin
brother of Esau. He had twelve sons and several daughters,
by his two wives, Leah and Rachel, and their maidservants,
Bilhah and Zilpah. The children were Reuben, Simeon, Levi,
Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun,
daughter Dinah, Joseph, and Benjamin. Jacob had other
daughters, whose names are not mentioned.[2][3] Before the
birth of Benjamin, Jacob is renamed "Israel" by an angel,
the name after which the modern nation of Israel is named.
As a result of a severe drought in Canaan, Jacob moved to
Egypt at the time when his son Joseph was viceroy. Jacob
died there 17 years later, and Joseph carried Jacob's
remains to the land of Canaan, where he gave them stately
burial in the same Cave of Machpelah as were buried Abraham,
Sarah, Isaac, Rebecca and Jacob's wife Leah (Genesis 49:29-
50:14 )...
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And Joiada begat Jonathan, and Jonathan begat Jaddua.
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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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was a the son of Jonathan and a high priest during the
postexilic period. Reference to Jaddua may be found in
Nehemiah verses 12:11,22. When reading Josephus' accounts of
Jaddua's priestly position, it is unclear whether or not
Jaddua was the sole high priest or if he shared the office
with Manasseh. The other possibility (which is difficult to
discern from Josephus' accounts) is that Manasseh was
Jaddua's assistant or sagan. (Anchor Bible Dictionary).
Jaddua’s brother, Manasseh, married into the gubernatorial
Samarian family; there are elders in Jerusalem who have the
ability and authority to force Manasseh to "either to
divorce his faith or not to approach the altar."
(Vanderkam). In this dispute, Jaddua himself took the side
of the elders of Jerusalem. Although the elders exercised
authority, Jaddua was the top authority. In an account of
the Jewish historian Josephus, it is speculated that the
reason the elders opposed Manasseh’s marriage was that they
resented "the fact that the brother of the high priest
Jaddua was sharing the high priesthood while married to a
foreigner." This marriage could possibly be the beginning of
an office known as a sagan which later became the second
highest priestly position. Because the high priest was the
supreme civil and religious head of the Jewish people and
the only competing authority would be the elders, naturally
Alexander targeted Jaddua.
Josephus included an account about Alexander reading the
book of Daniel and believed that the prophecy regarding the
destruction of the Persian Empire was talking about him and
his future conquests. The account details about Alexander's
visit to Jerusalem. However, this account has later been
regarded as "a historical myth designed to bring the king
into direct contact with the Jews, and to speak of both in
laudatory terms. The story has been said to demonstrate "the
Jews' surrender to Alexander."
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And next unto them repaired Melatiah the Gibeonite, and Jadon
the Meronothite, the men of Gibeon, and of Mizpah, unto the
throne of the governor on this side the river.
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is a Hebrew name meaning "thankful" (according to Strong's
Concordance) or "he will judge"[1]. It appears in the Hebrew
Bible or Old Testament as the name of Jadon the Meronothite,
one of the builders of the wall of Jerusalem in the Book of
Nehemiah (Nehemiah 3:7). The Prophet Jadon. According to
Flavius Josephus, Jadon is the name of a minor prophet in his
Antiquities of the Jews VIII,8,5. In the Hebrew Bible it is
referred to as the man of God (1 Kings 13:1 ). In the Lives of
the Prophets he is called Joad. A Rabbinic tradition
identifies him with Iddo.
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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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And the men did the work faithfully: and the overseers of them
[were] Jahath and Obadiah, the Levites, of the sons of Merari;
and Zechariah and Meshullam, of the sons of the Kohathites, to
set [it] forward; and [other of] the Levites, all that could
skill of instruments of musick.
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Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath.
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And Jabez was more honourable than his brethren: and his
mother called his name Jabez, saying, Because I bare him with
sorrow.
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In the I Book of Chronicles Jabez is a well-respected man
(ancestor in the lineage of the kings' tribe of Judah) whose
prayer to God for blessing was answered, see 1 Chronicles
4:9-10. Moreover the author paused in this long list to give
Jabez a place of honour in the long list of Kings and
lineage.
This short passage of scripture came to the attention of
millions of Christians following the publication of the book
The Prayer of Jabez by Bruce Wilkinson, in which he
encouraged Christians to pray the way Jabez did.[1]
The name Jabez Hebrew (ya bes) for 'he makes sorrowful'[2]
[3]His Mother stated 'I gave birth to him in pain'.[4] It is
speculated that, because Jabez was named by his mother, that
there was no father in his life. Therefore, such birth out
of wedlock would have been the source of pain and shame in
Hebrew culture of the time. Hence the name. Whatever the
interpretation, the prayer of Jabez has served both as a
puzzle and also as an inspiration and model for some
Christians. Jabez quite probably overcame adverse
circumstances of birth to achieve a place of honor in his
ancient society.[original research?]
Jabez is also mentioned in 1 Chronicles. 2:55, possibly as a
place name.
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Howbeit Sisera fled away on his feet to the tent of Jael the
wife of Heber the Kenite: for [there was] peace between Jabin
the king of Hazor and the house of Heber the Kenite.
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And it came to pass, when Jabin king of Hazor had heard [those
things], that he sent to Jobab king of Madon, and to the king
of Shimron, and to the king of Achshaph,
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And the LORD sold them into the hand of Jabin king of Canaan,
that reigned in Hazor; the captain of whose host [was] Sisera,
which dwelt in Harosheth of the Gentiles.
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Jabin (ja'-bin) is a Biblical name meaning 'discerner', or
'the wise'. It may refer to:
A king of Hazor, at the time of the entrance of Israel into
Canaan (Joshua 11:1-14), whose overthrow and that of the
northern chief with whom he had entered into a confederacy
against Joshua was the crowning act in the conquest of the
land (11:21-23; comp 14:6-15). This great battle, fought at
Lake Merom, was the last of Joshua's battles of which we have
any record. Here for the first time the Israelites encountered
the iron chariots and horses of the Canaanites.
Another king of Hazor, called "the king of Canaan," who
overpowered the Israelites of the north one hundred and sixty
years after Joshua's death, and for twenty years held them in
painful subjection. The whole population were paralyzed with
fear, and gave way to hopeless despondency (Judges 5:6-11),
till Deborah and Barak aroused the national spirit, and
gathering together ten thousand men, gained a great and
decisive victory over Jabin in the plain of Esdraelon (Judges
4:10-16; Compare Psalms 83:9). This was the first great
victory Israel had gained since the days of Joshua.
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And their brethren of the house of their fathers [were],
Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and
Zia, and Heber, seven.
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And he set up the pillars in the porch of the temple: and he
set up the right pillar, and called the name thereof Jachin:
and he set up the left pillar, and called the name thereof
Boaz.
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And he reared up the pillars before the temple, one on the
right hand, and the other on the left; and called the name of
that on the right hand Jachin, and the name of that on the
left Boaz.
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The one and twentieth to Jachin, the two and twentieth to
Gamul,
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Jachin, a minor Biblical figure
The pillar in front of Solomon's Temple named after Jachin;
see Boaz and Jachin
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And Eliud begat Eleazar; and Eleazar begat Matthan; and
Matthan begat Jacob;
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And there stood before them seventy men of the ancients of the
house of Israel, and in the midst of them stood Jaazaniah the
son of Shaphan, with every man his censer in his hand; and a
thick cloud of incense went up.
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The sons of Merari [were] Mahli and Mushi: the sons of
Jaaziah; Beno.
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The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur,
and Ibri.
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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 Adah bare Jabal: he was the father of such as dwell in
tents, and [of such as have] cattle.
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Jabal (or Yabal) is a character mentioned in the Hebrew Bible,
in Genesis 4:20. Jabal was a descendant of Cain, the son of
Lamech and Adah, and the brother of Jubal, half-brother of
Tubal-cain and Naamah. He is described as the "ancestor of all
who live in tents and raise livestock." Theories. Francis
Nigel Lee interprets Genesis 4:20 to mean that Jabal was both
the "father of all cattle ranchers" and the "father of all
tent-dwellers", and as such as the "pioneer of all livestock
and agricultural technology" as well as the "pioneer of all
architecture." Lee notes that Jabal was probably also a
weaver, and thus "the pioneer of the clothing industry."[1]
Gordon Wenham, on the other hand, understands the verse to
indicate Jabal was the first "dweller with herds." That is, he
was the "father of the Bedouin lifestyle." He notes that
whereas Abel "merely lived off his flocks," Jabal could "trade
with his beasts of burden," and that this "represents cultural
advance."
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And, behold, Saul came after the herd out of the field; and
Saul said, What [aileth] the people that they weep? And they
told him the tidings of the men of Jabesh.
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For Menahem the son of Gadi went up from Tirzah, and came to
Samaria, and smote Shallum the son of Jabesh in Samaria, and
slew him, and reigned in his stead.
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Then Nahash the Ammonite came up, and encamped against
Jabeshgilead: and all the men of Jabesh said unto Nahash, Make
a covenant with us, and we will serve thee.
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in the Bible is the name of the father of king Shallum of the
northern kingdom of ten tribes.
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And Jabez called on the God of Israel, saying, Oh that thou
wouldest bless me indeed, and enlarge my coast, and that thine
hand might be with me, and that thou wouldest keep [me] from
evil, that it may not grieve me! And God granted him that
which he requested.
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And the families of the scribes which dwelt at Jabez; the
Tirathites, the Shimeathites, [and] Suchathites. These [are]
the Kenites that came of Hemath, the father of the house of
Rechab.
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According to the Torah, Izhar (Hebrew: יִצְהָר, Modern Yits'har
Tiberian Yiṣhār ; "(one who) sparkles"/oil[1]) was the father
of Korah, Nepheg, and Zichri, and was a son of Kohath and
grandson of Levi[2], consequently being the brother of Amram
and uncle of Aaron, Miriam, and Moses[3]. No further details
of his life are given by the Bible, and according to biblical
scholars the genealogy for Levi's descendants is actually an
aetiological myth, reflecting popular perception of the
connections between different Levite factions[4]; textual
scholars attribute the genealogy to the Book of Generations, a
document originating from a similar religiopolitical group and
date to the priestly source)[5].
Despite twice listing Izhar as being among the sons of
Kohath[6][7], the Book of Chronicles subsequently goes on
state, only a few verses later, that it was the (previously
unmentioned) son of Kohath named Amminadab that became the
father of Korah[8]. Later in the Book of Chronicles, Amminadab
is given as the name of the leader of the Uzzielites[9], a
clan which the biblical genealogy proclaims as being descended
from Uzziel, Izhar's brother.
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The fifth captain for the fifth month [was] Shamhuth the
Izrahite: and in his course [were] twenty and four thousand.
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And the children of Israel took their journey from Beeroth of
the children of Jaakan to Mosera: there Aaron died, and there
he was buried; and Eleazar his son ministered in the priest's
office in his stead.
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(ja'-a-kan) was one of the sons of Ezer, the son of Seir the
Horite (I Chronicles 1:42 ).
Meaning: he twists
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And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and
Adiel, and Jesimiel, and Benaiah,
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was one of the descendants of Simeon (I Chronicles 4:36 ).
The name Jaakobath is a form of the name Jacob, literally
meaning "heel-catcher".
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The children of Jaala, the children of Darkon, the children of
Giddel,
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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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And these were the sons of Aholibamah, the daughter of Anah
the daughter of Zibeon, Esau's wife: and she bare to Esau
Jeush, and Jaalam, and Korah.
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And Aholibamah bare Jeush, and Jaalam, and Korah: these [are]
the sons of Esau, which were born unto him in the land of
Canaan.
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is a name from the Bible and also a Hebrew boy's name. It has
many meanings including to be hidden, a young man, counselor,
heir. The name is transliterated in a variety of ways in
English including Yalam, Jalam and Yaalam.
In the Bible, Jaalam was born to Oholibamah and Esau in
Canaan. He had two brothers, Jeush and Korah. This story is
described in the Genesis 36:5.
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Joel the chief, and Shapham the next, and Jaanai, and Shaphat
in Bashan.
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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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Of the half [tribe] of Manasseh in Gilead, Iddo the son of
Zechariah: of Benjamin, Jaasiel the son of Abner:
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And when all the captains of the armies, they and their men,
heard that the king of Babylon had made Gedaliah governor,
there came to Gedaliah to Mizpah, even Ishmael the son of
Nethaniah, and Johanan the son of Careah, and Seraiah the son
of Tanhumeth the Netophathite, and Jaazaniah the son of a
Maachathite, they and their men.
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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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King Agrippa, believest thou the prophets? I know that thou
believest.
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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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Of whom I have no certain thing to write unto my lord.
Wherefore I have brought him forth before you, and specially
before thee, O king Agrippa, that, after examination had, I
might have somewhat to write.
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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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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...
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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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(ca. 27 BC - 33 AD)[1] was the son of Herod the Great and
Mariamne II, the daughter of Simon Boethus the High Priest
(Mark 6:17). For a brief period he was his father's heir.
Herod was the first husband of Herodias, and because the
Gospel of Mark states that Herodias was married to Philip,
some scholars have argued that his name was actually Herod
Philip. Many scholars dispute this, however, and believe the
Gospel writer was in error, a suggestion supported by the fact
that the later Gospel of Luke drops the name Philip.[2][3]
Because he was the grandson of the high priest Simon Boethus
he is sometimes described as Herod Boethus, but there is no
evidence he was actually called this...
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Salute Herodion my kinsman. Greet them that be of the
[household] of Narcissus, which are in the Lord.
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Herodium or Herodion (from Ancient Greek: Ἡρώδειον; Hebrew:
הרודיון, Arabic: هيروديون, Jabal al-Fraidees) is a volcano-
like hill with a truncated cone located 12 kilometres (7.5 mi)
south of Jerusalem, and it is part of Gush Etzion Regional
Council. Herod the Great built a fortress and palace on the
top of Herodium, and may have been buried there. Herodium is
758 meters (2,487 ft) above sea level...
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Where [is] the king of Hamath, and the king of Arpad, and the
king of the city of Sepharvaim, of Hena, and Ivah?
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Where [is] the king of Hamath, and the king of Arphad, and the
king of the city of Sepharvaim, Hena, and Ivah?
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Where [are] the gods of Hamath, and of Arpad? where [are] the
gods of Sepharvaim, Hena, and Ivah? have they delivered
Samaria out of mine hand?
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was a city in Assyria, it lies on the Euphrates river between
the cities of Sepharvaim and Henah. Meaning:Gods great gift.
2 Kings 18:34 and 19:13 it is mentioned in a group of cities
regarding the Assyrian Gods whose gods did not rescue Samaria.
Ivah has also been thought to have been the Ahava in Ezra
8:15.
It is also the name of a district in Babylon.
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And the sons of Kohath; Amram, and Izhar, and Hebron, and
Uzziel: and the years of the life of Kohath [were] an hundred
thirty and three years.
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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 sons of Kohath; Amram, Izhar, and Hebron, and Uzziel.
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And the singers the sons of Asaph [were] in their place,
according to the commandment of David, and Asaph, and Heman,
and Jeduthun the king's seer; and the porters [waited] at
every gate; they might not depart from their service; for
their brethren the Levites prepared for them.
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Also the Levites [which were] the singers, all of them of
Asaph, of Heman, of Jeduthun, with their sons and their
brethren, [being] arrayed in white linen, having cymbals and
psalteries and harps, stood at the east end of the altar, and
with them an hundred and twenty priests sounding with
trumpets:)
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Moreover David and the captains of the host separated to the
service of the sons of Asaph, and of Heman, and of Jeduthun,
who should prophesy with harps, with psalteries, and with
cymbals: and the number of the workmen according to their
service was:
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The name 'Heman' is a Jewish name, meaning 'Faithful'. It is
found sixteen times in the New International Version of the
Bible.[1]
The title of Psalm 88 ascribes it to a certain Heman. This
Psalm seems to have been written in a state of despair.
According to Martin Marty, a professor of church history at
the University of Chicago, Psalm 88 is "a wintry landscape of
unrelieved bleakness."
Psalm 88 ends by saying:
You have taken my companions and loved ones from me; the
darkness is my closest friend. (Psalm 88:18, NIV).
Indeed, in Hebrew, the last word of the Psalm 88 is
"darkness".
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But, behold, I will raise up against you a nation, O house of
Israel, saith the LORD the God of hosts; and they shall
afflict you from the entering in of Hemath unto the river of
the wilderness.
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And the families of the scribes which dwelt at Jabez; the
Tirathites, the Shimeathites, [and] Suchathites. These [are]
the Kenites that came of Hemath, the father of the house of
Rechab.
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So David gathered all Israel together, from Shihor of Egypt
even unto the entering of Hemath, to bring the ark of God from
Kirjathjearim.
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Then stood Jeshua [with] his sons and his brethren, Kadmiel
and his sons, the sons of Judah, together, to set forward the
workmen in the house of God: the sons of Henadad, [with] their
sons and their brethren the Levites.
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After him repaired Binnui the son of Henadad another piece,
from the house of Azariah unto the turning [of the wall], even
unto the corner.
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After him repaired their brethren, Bavai the son of Henadad,
the ruler of the half part of Keilah.
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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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There was also [a lot] for the rest of the children of
Manasseh by their families; for the children of Abiezer, and
for the children of Helek, and for the children of Asriel, and
for the children of Shechem, and for the children of Hepher,
and for the children of Shemida: these [were] the male
children of Manasseh the son of Joseph by their families.
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Then came the daughters of Zelophehad, the son of Hepher, the
son of Gilead, the son of Machir, the son of Manasseh, of the
families of Manasseh the son of Joseph: and these [are] the
names of his daughters; Mahlah, Noah, and Hoglah, and Milcah,
and Tirzah.
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The king of Tappuah, one; the king of Hepher, one;
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Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the
brethren which are with them.
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Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the
brethren which are with them.
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This thou knowest, that all they which are in Asia be turned
away from me; of whom are Phygellus and Hermogenes.
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Take of [them of] the captivity, [even] of Heldai, of Tobijah,
and of Jedaiah, which are come from Babylon, and come thou the
same day, and go into the house of Josiah the son of
Zephaniah;
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Heleb the son of Baanah, a Netophathite, Ittai the son of
Ribai out of Gibeah of the children of Benjamin
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Maharai the Netophathite, Heled the son of Baanah the
Netophathite,
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There was also [a lot] for the rest of the children of
Manasseh by their families; for the children of Abiezer, and
for the children of Helek, and for the children of Asriel, and
for the children of Shechem, and for the children of Hepher,
and for the children of Shemida: these [were] the male
children of Manasseh the son of Joseph by their families.
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These [are] the sons of Gilead: [of] Jeezer, the family of the
Jeezerites: of Helek, the family of the Helekites:
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The helek (Hebrew חלק, meaning "portion", plural halakim
חלקים) is a unit of time used in the calculation of the Hebrew
calendar. The hour is divided into 1080 halakim. A helek is
31/3 seconds or 1/18 minute. The helek derives from a small
Babylonian time period called a she, meaning '"barleycorn",
itself equal to 1/72 of a Babylonian time degree (1° of
celestial rotation).
360 degrees x 72 shes per degree / 24 hours = 1080 shes per
hour.
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And the crowns shall be to Helem, and to Tobijah, and to
Jedaiah, and to Hen the son of Zephaniah, for a memorial in
the temple of the LORD.
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And the sons of his brother Helem; Zophah, and Imna, and
Shelesh, and Amal.
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The seventh [captain] for the seventh month [was] Helez the
Pelonite, of the children of Ephraim: and in his course [were]
twenty and four thousand.
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Helez the Paltite, Ira the son of Ikkesh the Tekoite,
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Shammoth the Harorite, Helez the Pelonite,
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And Jesus himself began to be about thirty years of age, being
(as was supposed) the son of Joseph, which was [the son] of
Heli,
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Heli (Bible), listed as an ancestor of Jesus
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Of Harim, Adna; of Meraioth, Helkai;
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And they caught every one his fellow by the head, and [thrust]
his sword in his fellow's side; so they fell down together:
wherefore that place was called Helkathhazzurim, which [is] in
Gibeon.
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[Then] the tribe of Zebulun: and Eliab the son of Helon [shall
be] captain of the children of Zebulun.
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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 Eliab the son of Helon.
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On the third day Eliab the son of Helon, prince of the
children of Zebulun, [did offer]:
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(Hebrew: חֲזָהאֵל; Aramaic, from the triliteral Semitic root h-
z-y, "to see"; his full name meaning, "God has seen") was a
court official and later an Aramean king who is mentioned in
the Bible.[1][2] Under his reign, Aram-Damascus became an
empire that ruled over large parts of Syria and Palestine.[3]
Hazael is first referred to by name in 1 Kings 19:15 when God
told the prophet Elijah to anoint him king over Syria. Years
after this, the Syrian king Hadadezer was ill and sent his
court official Hazael with gifts to Elijah's successor Elisha.
Elisha asked Hazael to tell Hadadezer that he would recover,
and he revealed to Hazael that the king would recover but
would die of other means. The day after he returned to
Hadadezer in Damascus, Hazael suffocated him and seized power
himself...
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And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and
Jerah,
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And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and
Jerah,
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is the third of thirteen sons of Joktan, who was a son of
Eber, son of Shem in the table of the Sons of Noah in Genesis
chapter 10 and 1 Chronicles chapter 1 in the Bible. This
"Table of Nations" lists purported founders of neighboring
ethnic groups or "nations".
Genesis 10:26 "...And Joktan hath begotten Almodad, and
Sheleph, and Hazarmaveth, and Jerah..."
Hazarmaveth, also transcribed Hazarmaueth, means "dwelling of
death" (Hitchcock's Bible Dictionary) and is composed of two
parts in Hebrew: hazar/ḥaṣar ("dwelling" or "court") and
maveth/mawet ("death"). (There are alternative systems for
transliterating Hebrew into Latin letters.)
Scholars of Semitic languages have related the name to the
ancient region of Hadramaut in the modern Southern Arabian
nation of Yemen, and indeed, one of the other sons of Joktan
is Sheba, the name of an ancient Southern Arabian kingdom.
However, the etymology of Hadramaut may be from the Graeco-
Roman period.
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And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
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was the son of Nahor and Milcah (Genesis 22:22 ).
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Blessed above women shall Jael the wife of Heber the Kenite
be, blessed shall she be above women in the tent.
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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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And his wife Jehudijah bare Jered the father of Gedor, and
Heber the father of Socho, and Jekuthiel the father of Zanoah.
And these [are] the sons of Bithiah the daughter of Pharaoh,
which Mered took.
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One of the Minor characters in the Book of Genesis
Heber the Kenite, mentioned in the Book of Judges 4:17 of the
Hebrew Bible as Jael's husband
"Heber" (Hebrew spelling עבר), found once in Luke in the New
Testament, referring to Eber of the Old Testament
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All these men of war, that could keep rank, came with a
perfect heart to Hebron, to make David king over all Israel:
and all the rest also of Israel [were] of one heart to make
David king.
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And they brought the head of Ishbosheth unto David to Hebron,
and said to the king, Behold the head of Ishbosheth the son of
Saul thine enemy, which sought thy life; and the LORD hath
avenged my lord the king this day of Saul, and of his seed.
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And Abner also spake in the ears of Benjamin: and Abner went
also to speak in the ears of David in Hebron all that seemed
good to Israel, and that seemed good to the whole house of
Benjamin.
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According to the Torah, Hebron was a son of Kohath and
grandson of Levi[1], consequently being the brother of Amram
and uncle of Aaron, Miriam, and Moses[2]. Hebron is portrayed
in the text as the founder of the Hebronite faction of
Levites[3]; however, on some occasions, the Book of Chronicles
treats the Hebronites as being distinct from the descendants
of Kohath[4].
No further details of Hebron's life are given by the Bible,
and according to biblical scholars the genealogy for Levi's
descendants is actually an aetiological myth, reflecting
popular perception of the connections between different Levite
factions[5]; textual scholars attribute the genealogy to the
Book of Generations, a document originating from a similar
religiopolitical group and date to the priestly source)[6].
Biblical scholars believe that the Hebronites gained their
name as a result of originating at the Levite-dominated city
named Hebron, meaning league[7].
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Now when the turn of Esther, the daughter of Abihail the uncle
of Mordecai, who had taken her for his daughter, was come to
go in unto the king, she required nothing but what Hegai the
king's chamberlain, the keeper of the women, appointed. And
Esther obtained favour in the sight of all them that looked
upon her.
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So it came to pass, when the king's commandment and his decree
was heard, and when many maidens were gathered together unto
Shushan the palace, to the custody of Hegai, that Esther was
brought also unto the king's house, to the custody of Hegai,
keeper of the women.
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is a character from the Biblical Book of Esther, verses 8 &
15. He is an eunuch placed in charge of Ahasuerus's harem.
" So it came to pass, when the king's commandment and
his decree was heard, and when many maidens were gathered
together unto Shushan the palace, to the custody of Hegai,
that Esther was brought also unto the king's house, to the
custody of Hegai, keeper of the women.....Now when the turn of
Esther, the daughter of Abihail the uncle of Mordecai, who had
taken her for his daughter, was come to go in unto the king,
she required nothing but what Hegai the king's chamberlain,
the keeper of the women, appointed. And Esther obtained favour
in the sight of all them that looked upon her.[1]
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The twelfth [captain] for the twelfth month [was] Heldai the
Netophathite, of Othniel: and in his course [were] twenty and
four thousand.
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Again Esther spake unto Hatach, and gave him commandment unto
Mordecai;
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And the sons of Kenaz; Othniel, and Seraiah: and the sons of
Othniel; Hathath.
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The children of Neziah, the children of Hatipha.
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The children of Neziah, the children of Hatipha.
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The children of the porters: the children of Shallum, the
children of Ater, the children of Talmon, the children of
Akkub, the children of Hatita, the children of Shobai, [in]
all an hundred thirty and nine.
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The porters: the children of Shallum, the children of Ater,
the children of Talmon, the children of Akkub, the children of
Hatita, the children of Shobai, an hundred thirty and eight.
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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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Of the sons of Phinehas; Gershom: of the sons of Ithamar;
Daniel: of the sons of David; Hattush.
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And next unto them repaired Jedaiah the son of Harumaph, even
over against his house. And next unto him repaired Hattush the
son of Hashabniah.
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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 they dwelt from Havilah unto Shur, that [is] before Egypt,
as thou goest toward Assyria: [and] he died in the presence of
all his brethren.
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And Saul smote the Amalekites from Havilah [until] thou comest
to Shur, that [is] over against Egypt.
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(literally meaning "Stretch of Sand") is the name of various
lands and/or people mentioned in the Bible. The first
mention is in Genesis 2:11 in relation to the Garden of
Eden: "The name of the first [river] is the Pishon; it is
the one that winds through the whole land of Havilah, where
there is gold". Havilah is known for its abundance. In
addition to gold, Havilah is reported as having bdellium (a
resin similar to myrrh and produced by related plants) and
onyx stone - Genesis 2:12.
In addition to the region described in Genesis 2, two
individuals named Havilah are listed in the Table of Nations
which lists the descendants of Noah, who are considered
eponymous ancestors of nations. They are mentioned in
Genesis 10:7,29, 1 Chronicles 1:9,23. One is the son of
Cush, the son of Ham; the other, a son of Joktan and
descendant of Shem.[1] The former is listed with names
associated with the region of the Gulf of Aden while the
latter is listed with names associated with the Arabian
desert. Such a land in the Arabian desert is mentioned in
Genesis 25:18, where it defines the border of the territory
inhabited by the Ishmaelites, and in 1 Samuel 15:7, which
states that king Saul of Israel attacked the Amalekites who
were living there[2].
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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 Jehoash king of Judah took all the hallowed things that
Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of
Judah, had dedicated, and his own hallowed things, and all the
gold [that was] found in the treasures of the house of the
LORD, and in the king's house, and sent [it] to Hazael king of
Syria: and he went away from Jerusalem.
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And Hazael said, Why weepeth my lord? And he answered, Because
I know the evil that thou wilt do unto the children of Israel:
their strong holds wilt thou set on fire, and their young men
wilt thou slay with the sword, and wilt dash their children,
and rip up their women with child.
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The sons of Zophah; Suah, and Harnepher, and Shual, and Beri,
and Imrah,
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The children of Bazluth, the children of Mehida, the children
of Harsha,
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The children of Bazlith, the children of Mehida, the children
of Harsha,
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And Coz begat Anub, and Zobebah, and the families of Aharhel
the son of Harum.
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Amon [was] twenty and two years old when he began to reign,
and he reigned two years in Jerusalem. And his mother's name
[was] Meshullemeth, the daughter of Haruz of Jotbah.
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And Hashubah, and Ohel, and Berechiah, and Hasadiah,
Jushabhesed, five.
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And of the sons of Benjamin; Sallu the son of Meshullam, the
son of Hodaviah, the son of Hasenuah,
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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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Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and
Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of
their father Jeduthun, who prophesied with a harp, to give
thanks and to praise the LORD.
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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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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 next unto them repaired Jedaiah the son of Harumaph, even
over against his house. And next unto him repaired Hattush the
son of Hashabniah.
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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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After him repaired Benjamin and Hashub over against their
house. After him repaired Azariah the son of Maaseiah the son
of Ananiah by his house.
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Malchijah the son of Harim, and Hashub the son of Pahathmoab,
repaired the other piece, and the tower of the furnaces.
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Also of the Levites: Shemaiah the son of Hashub, the son of
Azrikam, the son of Hashabiah, the son of Bunni;
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And Hashubah, and Ohel, and Berechiah, and Hasadiah,
Jushabhesed, five.
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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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Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet,
Jeremai, Manasseh, [and] Shimei.
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The children of Hashum, two hundred twenty and three.
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And Hilkiah, and [they] that the king [had appointed], went to
Huldah the prophetess, the wife of Shallum the son of Tikvath,
the son of Hasrah, keeper of the wardrobe; (now she dwelt in
Jerusalem in the college:) and they spake to her to that
[effect].
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The Nethinims: the children of Ziha, the children of Hasupha,
the children of Tabbaoth,
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Then called Esther for Hatach, [one] of the king's
chamberlains, whom he had appointed to attend upon her, and
gave him a commandment to Mordecai, to know what it [was], and
why it [was].
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So Hatach went forth to Mordecai unto the street of the city,
which [was] before the king's gate.
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Prince of the tribe of Manasseh; one of those appointed by
Moses to superintend the division of Canaan amongst the tribe
(Num. 34:23).
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Reuben, the eldest son of Israel: the children of Reuben;
Hanoch, [of whom cometh] the family of the Hanochites: of
Pallu, the family of the Palluites:
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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 the sons of Midian; Ephah, and Epher, and Hanoch, and
Abida, and Eldaah. All these [were] the children of Keturah.
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Then said David, I will shew kindness unto Hanun the son of
Nahash, as his father shewed kindness unto me. And David sent
to comfort him by the hand of his servants for his father. And
David's servants came into the land of the children of Ammon.
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And the princes of the children of Ammon said unto Hanun their
lord, Thinkest thou that David doth honour thy father, that he
hath sent comforters unto thee? hath not David [rather] sent
his servants unto thee, to search the city, and to spy it out,
and to overthrow it?
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The valley gate repaired Hanun, and the inhabitants of Zanoah;
they built it, and set up the doors thereof, the locks
thereof, and the bars thereof, and a thousand cubits on the
wall unto the dung gate.
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Hanun was a king of Ammon described in 2 Samuel. Upon the
death of his father Nahash, Hanun ascended to the throne of
the Ammonites. When King David sent ambassadors to convey his
condolences, Hanun reversed his father's pro-David policy and
humiliated the emissaries, stripping them of their clothes and
shaving half of their beards. He joined with Hadadezer of
Damascus against Israel but was defeated and deposed. His
brother Shobi was made king in his stead and became a loyal
vassal of David's.
Hanun was also the name of a Jew who returned from the
Babylonian Exile and, with the people of Zanoah, repaired the
valley gate in the wall of Jerusalem. (Nehemiah iii. 13)
Hanun ben Zalaph was the sixth son of Zalaph, who also
assisted in the repairing of the wall (ib. iii. 30).
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And Abram and Nahor took them wives: the name of Abram's wife
[was] Sarai; and the name of Nahor's wife, Milcah, the
daughter of Haran, the father of Milcah, and the father of
Iscah.
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So Abram departed, as the LORD had spoken unto him; and Lot
went with him: and Abram [was] seventy and five years old when
he departed out of Haran.
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And Abram took Sarai his wife, and Lot his brother's son, and
all their substance that they had gathered, and the souls that
they had gotten in Haran; and they went forth to go into the
land of Canaan; and into the land of Canaan they came.
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In the Bible, Haran is the name of two men and of a place.
Though usually spelled identically in English, they are not in
Hebrew.
Genesis records that a man named Haran (Hebrew: הָרָן) was born
and died in Ur of the Chaldees. He was a son of Terah and
brother of Nahor and Abram (later Abraham). Haran was the
father of Lot, Milcah, and Iscah (Genesis 11:27, 29).
According to Genesis, sometime after Haran's death Terah set
out with Abram, Abram's wife Sarai, and Lot towards Canaan,
along the way settling in the place called Haran (also spelled
Harran, Charan, and Charran; Hebrew: חָרָן). After the death of
Terah in Haran (also related in Acts 7:4), Abram, Sarai and
Lot continued on to (southern) Canaan, current-day Israel.
The city of Harran, in modern southern Turkey (32 km/20 mi
southeast of Şanlıurfa, formerly Edessa) near the border with
Syria, is probably the Haran of the Biblical accounts.
Another Haran is mentioned in 1 Chronicles 2:46. He is a son
of Caleb (great-grandson of Judah son of Jacob) and father of
Gazez.
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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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Next unto him repaired Uzziel the son of Harhaiah, of the
goldsmiths. Next unto him also repaired Hananiah the son of
[one of] the apothecaries, and they fortified Jerusalem unto
the broad wall.
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So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan,
and Asahiah, went unto Huldah the prophetess, the wife of
Shallum the son of Tikvah, the son of Harhas, keeper of the
wardrobe; (now she dwelt in Jerusalem in the college;) and
they communed with her.
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The children of Bakbuk, the children of Hakupha, the children
of Harhur,
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The children of Bakbuk, the children of Hakupha, the children
of Harhur,
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Malchijah the son of Harim, and Hashub the son of Pahathmoab,
repaired the other piece, and the tower of the furnaces.
Read More
And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah,
and Jehiel, and Uzziah.
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And [of] the sons of Harim; Eliezer, Ishijah, Malchiah,
Shemaiah, Shimeon,
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"Harim" redirects here. For the city in Syria, see Harem,
Syria.
Harim (Hebrew: חָרִם; "destroyed" or "dedicated to God") was the
name of three Biblical patriarchs:
Head of the third of twenty-four priestly divisions instituted
by King David. (I Chr. 24:8 )
Head of a non-priestly family, with 320 members, which
returned with Zerubbabel. (Ezr. 2:32 , Neh. 7:35 ) Eight
members of this family were found to have married gentile
women, whom they divorced. (Ezr. 10:31 ) Harim's son Malchijah
was one of those who helped repair the walls of Jerusalem,
including the Tower of the Furnaces. (Neh. 3:11 ) His seal was
on the renewed covenant with God made by the Babylonian
returnees. (Neh. 10:28 )
Head of a priestly family, with 1017 members, which returned
with Zerubbabel. (Ezr. 2:39 , Neh. 7:42 ) Five members of this
family were found to have married gentile women, whom they
divorced. (Ezr. 10:21 ) His seal was also on the renewed
covenant. (Neh. 10:6 ) The head of his family at the time of
the return was Adna. (Neh. 12:152 )
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The children of Hariph, an hundred and twelve.
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And said, If it please the king, and if I have found favour in
his sight, and the thing [seem] right before the king, and I
[be] pleasing in his eyes, let it be written to reverse the
letters devised by Haman the son of Hammedatha the Agagite,
which he wrote to destroy the Jews which [are] in all the
king's provinces:
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After these things did king Ahasuerus promote Haman the son of
Hammedatha the Agagite, and advanced him, and set his seat
above all the princes that [were] with him.
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Then took they Jeremiah, and cast him into the dungeon of
Malchiah the son of Hammelech, that [was] in the court of the
prison: and they let down Jeremiah with cords. And in the
dungeon [there was] no water, but mire: so Jeremiah sunk in
the mire.
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But the king commanded Jerahmeel the son of Hammelech, and
Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to
take Baruch the scribe and Jeremiah the prophet: but the LORD
hid them.
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And the bones of Joseph, which the children of Israel brought
up out of Egypt, buried they in Shechem, in a parcel of ground
which Jacob bought of the sons of Hamor the father of Shechem
for an hundred pieces of silver: and it became the inheritance
of the children of Joseph.
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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 unto Hamor and unto Shechem his son hearkened all that
went out of the gate of his city; and every male was
circumcised, all that went out of the gate of his city.
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And the sons of Judah; Er, and Onan, and Shelah, and Pharez,
and Zerah: but Er and Onan died in the land of Canaan. And the
sons of Pharez were Hezron and Hamul.
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And the sons of Pharez were; of Hezron, the family of the
Hezronites: of Hamul, the family of the Hamulites.
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The sons of Pharez; Hezron, and Hamul.
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So Hanameel mine uncle's son came to me in the court of the
prison according to the word of the LORD, and said unto me,
Buy my field, I pray thee, that [is] in Anathoth, which [is]
in the country of Benjamin: for the right of inheritance [is]
thine, and the redemption [is] thine; buy [it] for thyself.
Then I knew that this [was] the word of the LORD.
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Behold, Hanameel the son of Shallum thine uncle shall come
unto thee, saying, Buy thee my field that [is] in Anathoth:
for the right of redemption [is] thine to buy [it].
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And I gave the evidence of the purchase unto Baruch the son of
Neriah, the son of Maaseiah, in the sight of Hanameel mine
uncle's [son], and in the presence of the witnesses that
subscribed the book of the purchase, before all the Jews that
sat in the court of the prison.
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And at that time Hanani the seer came to Asa king of Judah,
and said unto him, Because thou hast relied on the king of
Syria, and not relied on the LORD thy God, therefore is the
host of the king of Syria escaped out of thine hand.
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And also by the hand of the prophet Jehu the son of Hanani
came the word of the LORD against Baasha, and against his
house, even for all the evil that he did in the sight of the
LORD, in provoking him to anger with the work of his hands, in
being like the house of Jeroboam; and because he killed him.
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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 word Hanani means "God has gratified me", or "God is
gracious".
Hanani is the name of three men in the Hebrew Bible
One of the sons of Heman (1 Chr. 25:4, 25).
A prophet who was sent to rebuke king Asa of Judah for
entering into a league with Benhadad I, king of Syria, against
Judah (2 Chr. 16:1-10). This Hanani was also probably the
father of the prophet Jehu (1 Kings 16:7).
Probably a brother of Nehemiah (Neh. 1:2; 7:2), who reported
to him the melancholy condition of Jerusalem. Nehemiah
afterwards appointed him to have charge of the city gates.
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Then the word of the LORD came unto Jeremiah [the prophet],
after that Hananiah the prophet had broken the yoke from off
the neck of the prophet Jeremiah, saying,
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And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of
Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of
Shechaniah.
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And the sons of Pedaiah [were], Zerubbabel, and Shimei: and
the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith
their sister:
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The prince of the children of Joseph, for the tribe of the
children of Manasseh, Hanniel the son of Ephod.
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Likewise from Tibhath, and from Chun, cities of Hadarezer,
brought David very much brass, wherewith Solomon made the
brasen sea, and the pillars, and the vessels of brass.
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And when all the kings [that were] servants to Hadarezer saw
that they were smitten before Israel, they made peace with
Israel, and served them. So the Syrians feared to help the
children of Ammon any more.
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And when the Syrians saw that they were put to the worse
before Israel, they sent messengers, and drew forth the
Syrians that [were] beyond the river: and Shophach the captain
of the host of Hadarezer [went] before them.
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Hadadezer ("Hadad helps") the son of Rehob (Heb. Hadadezer ben
Rehob; Aram. Hadadezer bar Rehob) was king of the Aramaean
kingdom of Zobah during the early tenth century BCE. According
to II Samuel, Hadadezer allied with the Ammonites against King
David of Israel but was defeated. Hadadezer's kingdom may have
dominated the Aramaean states; after his defeat Damascus began
its rise to prominence and states like Hamath sent grateful
missives to David.
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Then certain of the heads of the children of Ephraim, Azariah
the son of Johanan, Berechiah the son of Meshillemoth, and
Jehizkiah the son of Shallum, and Amasa the son of Hadlai,
stood up against them that came from the war,
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Then king Rehoboam sent Hadoram that [was] over the tribute;
and the children of Israel stoned him with stones, that he
died. But king Rehoboam made speed to get him up to [his]
chariot, to flee to Jerusalem.
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He sent Hadoram his son to king David, to enquire of his
welfare, and to congratulate him, because he had fought
against Hadarezer, and smitten him; (for Hadarezer had war
with Tou;) and [with him] all manner of vessels of gold and
silver and brass.
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is the son of Joktan mentioned in the Book of Genesis of the
Hebrew Bible. Noah had three sons: Shem, Ham, and Japheth. One
of Shem's sons was Arpachshad. One of Arpachshad's sons was
Eber. Eber had two sons: Peleg and Joktan.
Joktan had many sons including Hadoram as the Book of Genesis
(10:26-30) states:
Yoktan (Joktan) was the father of Almodad, Shelef,
Chatzarmaveth, Yerach, Hadoram, Uzal, Diklah, Obhal, Abhimael,
Sh'bha, Ophir, Havilah, and Yovav. All these were the sons of
Yoktan. Their settlements extended from Meshah toward Sepher,
the eastern mountain. [1]
Accodirng to Rabbi Aryeh Kaplan's footnotes: "Hadarom: Some
interpret this as denoting 'the south.' This was a fortress to
the south of (Yemen's) Sanaa (Kesseth HaSofer). See 1
Chronicles 18:10; Zechariah 12:11."
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Then Zerubbabel the son of Shealtiel, and Joshua the son of
Josedech, the high priest, with all the remnant of the people,
obeyed the voice of the LORD their God, and the words of
Haggai the prophet, as the LORD their God had sent him, and
the people did fear before the LORD.
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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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Then said Haggai, If [one that is] unclean by a dead body
touch any of these, shall it be unclean? And the priests
answered and said, It shall be unclean.
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(Hebrew: חַגַּי, Ḥaggay or "Hag-i", Koine Greek: Ἀγγαῖος;
Latin: Aggeus) was a Jewish prophet during the building of
the Second Temple in Jerusalem, and one of the twelve minor
prophets in the Hebrew Bible and the author of the Book of
Haggai. His name means "my holiday". He was the first of
three prophets (with Zechariah, his contemporary, and
Malachi, who lived about one hundred years later), who
belonged to the period of Jewish history which began after
the return from captivity in Babylon.
Scarcely anything is known of his personal history. He may
have been one of the captives taken to Babylon by
Nebuchadnezzar. He began his ministry about sixteen years
after the return of the Jews to Judah (ca. 520 BCE). The
work of rebuilding the temple had been put to a stop through
the intrigues of the Samaritans. After having been suspended
for eighteen years, the work was resumed through the efforts
of Haggai and Zechariah.[1] They exhorted the people, which
roused them from their lethargy, and induced them to take
advantage of a change in the policy of the Persian
government under Darius the Great.
The name Haggai, with various vocalizations, is also found
in the Book of Esther, as a eunuch servant of the Queen...
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The seventh to Hakkoz, the eighth to Abijah,
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is the name of two or three Biblical individuals:
Head of the seventh of twenty-four priestly divisions created
by King David. (I Chr. 24:10 )
Head of a family of priests after the Babylonian exile. Unable
to prove their lineage, the family lost its priesthood status.
(Ezr. 2:61 , Neh. 7:63 )
Father of Uriah and grandfather of Meremoth, who assisted
Nehemiah in rebuilding the walls of Jerusalem. (Neh. 3:4 ,
3:21 ) He is probably identical to the previous entry.
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And Haman told Zeresh his wife and all his friends every
[thing] that had befallen him. Then said his wise men and
Zeresh his wife unto him, If Mordecai [be] of the seed of the
Jews, before whom thou hast begun to fall, thou shalt not
prevail against him, but shalt surely fall before him.
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Then were the king's scribes called on the thirteenth day of
the first month, and there was written according to all that
Haman had commanded unto the king's lieutenants, and to the
governors that [were] over every province, and to the rulers
of every people of every province according to the writing
thereof, and [to] every people after their language; in the
name of king Ahasuerus was it written, and sealed with the
king's ring.
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In the first month, that [is], the month Nisan, in the
twelfth year of king Ahasuerus, they cast Pur, that [is], the
lot, before Haman from day to day, and from month to month,
[to] the twelfth [month], that [is], the month Adar.
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(Also known as Haman the Agagite המן האגגי, or Haman the evil
המן הרשע) is the main antagonist in the Book of Esther, who,
according to Old Testament tradition, was a 5th Century BC
Persian noble and vizier of the empire under Persian King
Ahasuerus, traditionally identified as Artaxerxes II . Haman
is described as the son of Hammedatha the Agagite.[2] In the
story, Haman and his wife Zeresh instigate a plot to kill all
of the Jews of ancient Persia. Haman attempts to convince
Ahasuerus to order the killing of Mordecai and all the Jews of
the lands he ruled. The plot is foiled by Queen Esther, the
king's recent wife, who is herself a Jew. Haman is hanged from
the gallows that had originally been built to hang Mordechai.
The dead bodies of his ten sons are also hanged after they die
in battle trying to kill the Jews (Esther 9:5-14)...
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Because Haman the son of Hammedatha, the Agagite, the enemy of
all the Jews, had devised against the Jews to destroy them,
and had cast Pur, that [is], the lot, to consume them, and to
destroy them;
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A prayer of Habakkuk the prophet upon Shigionoth.
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The burden which Habakkuk the prophet did see.
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Habakkuk or Havakuk (Hebrew: חֲבַקּוּק, Standard Ḥavaqquq
Tiberian Ḥăḇaqqûq) was a prophet in the Hebrew Bible. The
etymology of the name of Habakkuk is not clear.[1] The name
is possibly related to the Akkadian khabbaququ, the name of
a fragrant plant,[1] or the Hebrew root חבק, meaning
"embrace". He is the eighth of the twelve minor prophets and
likely the author of the Book of Habakkuk, which bears his
name.[1]
Practically nothing is known about Habakkuk's personal
history, except for what can be inferred from the text of
his book, which consists of five oracles about the Chaldeans
(Babylonians) and a song of praise to God. Since the
Chaldean rise to power is dated c. 612 BC, it is assumed he
was active about that time, making him an early contemporary
of Jeremiah and Zephaniah. Jewish sources, however, do not
group him with those two prophets, who are often placed
together, so it is possible that he was slightly earlier
than they. Because the final chapter of his book is a song,
it is sometimes assumed in Jewish tradition that he was a
member of the tribe of Levi, which served as musicians in
Solomon's Temple. According to the Zohar (Volume 1, page 8b)
Habakkuk is the boy born to the Shunamite woman through
Elisha's blessing...
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And Hadad found great favour in the sight of Pharaoh, so that
he gave him to wife the sister of his own wife, the sister of
Tahpenes the queen.
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Hadad died also. And the dukes of Edom were; duke Timnah, duke
Aliah, duke Jetheth,
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And when Baalhanan was dead, Hadad reigned in his stead: and
the name of his city [was] Pai; and his wife's name [was]
Mehetabel, the daughter of Matred, the daughter of Mezahab.
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(Ugaritic 𐎅𐎄𐎆 Haddu) was a northwest Semitic storm and rain
god, cognate in name and origin with the Akkadian god Adad.
Hadad was often called simply Ba‘al (Lord), but this title was
also used for other gods. Hadad was equated with the Anatolian
storm-god Teshub, the Egyptian god Set, the Greek god Zeus,
and the Roman god Jupiter...
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And when the Syrians of Damascus came to succour Hadadezer
king of Zobah, David slew of the Syrians two and twenty
thousand men.
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Of Syria, and of Moab, and of the children of Ammon, and of
the Philistines, and of Amalek, and of the spoil of Hadadezer,
son of Rehob, king of Zobah.
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David smote also Hadadezer, the son of Rehob, king of Zobah,
as he went to recover his border at the river Euphrates.
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("Hadad is my help"); also known as Adad-Idri (Assyr.) and
possibly the same as Bar-Hadad II (Aram.); Ben-Hadad II
(Heb.), was the king of Aram Damascus at the time of the
battle of Qarqar against the Assyrian king Shalmaneser III in
853 BCE. He and Irhuleni of Hamath led a coalition of eleven
kings (listed as twelve) at Qarqar (including Ahab of Israel).
He fought Shalmaneser six other times, twice more with the aid
of Irhuleni and possibly the rest of the coalition that fought
at Qarqar.
He is mentioned in the inscriptions on the Tel Dan Stele; he
seems most likely to be the unknown author's father. He was
succeeded by Hazael after he was suffocated in the night by
him. Some accounts claim that Hazael was in fact his son.
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And Baalhanan the son of Achbor died, and Hadar reigned in his
stead: and the name of his city [was] Pau; and his wife's name
[was] Mehetabel, the daughter of Matred, the daughter of
Mezahab.
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Hadar, and Tema, Jetur, Naphish, and Kedemah:
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Multiple Biblical characters with the names Hadad or Hadar
existed. Ishmael had a son that is referred to by both names;
the last king of Edom also has both alternative names. One
Hadad ben Bedad was an earlier king of Edom.
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(teacher).
1. The plain or plains (or, as it should rather be
rendered, the oak or oaks) of Moreh. The oak of Moreh was the
first recorded halting-place of Abram after his entrance into
the land of Canaan. Ge 12:6 It was at the "place of Shechem,"
ch. Ge 12:6 close to the mountains of Ebal and Gerizim. De
11:30
2. The hill of Moreh, at the foot of which the
Midianites and Amalekites were encamped before Gideon's attack
upon them. Jud 7:1 It lay in the valley of Jezreel, rather on
the north side of the valley, and north also of the eminence
on which Gideon's little band of heroes was clustered. These
conditions are most accurately fulfilled if we assume Jebel
ed-Duhy, the "Little Hermon" of the modern travellers, 1815
feet above the Mediterranean, to be Moreh, the Ain-Jalood to
be the spring of Harod, and Gideon's position to have been on
the northeast slope of Jebel Fukua (Mount Gilboa), between the
village of Nuris and the last-mentioned spring.
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an archer, teacher; fruitful. (1.) A Canaanite probably who
inhabited the district south of Shechem, between
Mounts Ebal and
Gerizim, and gave his name to the "plain" there (Gen.
12:6).
Here at this "plain," or rather (R.V.) "oak," of
Moreh, Abraham
built his first altar in the land of Israel; and here
the
Lord appeared unto him. He afterwards left this plain
and moved
southward, and pitched his tent between Bethel on the
west and
Hai on the east (Gen. 12:7, 8).
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1. "The plains," rather "the oaks" or "terebinths" of Moreh.
Abram's first halting place in Canaan, near Shechem and Ebal
and Gerizim mountains (Genesis 12:6); here he erected his
first altar. "Morthia," on ancient coins, a title of Shechem,
preserves the name Moreh. Under the same "oak" Jacob hid his
household's idols (Genesis 35:4). Here Joshua set up a great
stone by the sanctuary of Jehovah (Joshua 24:26, compare
Deuteronomy 11:30).
2. THE HILL OF MOREH. At its foot Midian and Amalek
encamped before Gideon's attack (Judges 6:33; Judges 7:1). On
the northern side of the valley of Jezreel, and of the height
where Gideon's 300 were; jebel ed Duhy, "little Hermon,"
answers to Moreh. Two or three miles intervene (enough for
Midian's and Amalek's hosts) between Moreh and ain Jalood, the
spring of "Harod" at the foot of Gideon's hill, jebel Fukua
(Gilboa).
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mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born";
Septuagint Mouse(s)). The great Hebrew national hero,
leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the
Christian church, that Moses was a person and that the
narrative with which his life-story is interwoven is real
history, is in the main sustained by commentators and
critics of all classes.
It is needless to mention the old writers among whom these
questions were hardly under discussion. Among the advocates
of the current radical criticism may be mentioned Stade and
Renan, who minimize the historicity of the Bible narrative
at this point. Renan thinks the narrative "may be very
probable." Ewald, Wellhausen, Robertson Smith, and Driver,
while finding many flaws in the story, make much generally
of the historicity of the narrative...
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-A Levite and son of Amram
Ex 2:1-4; 6:20; Ac 7:20; Heb 11:23
-Hidden in a small basket
Ex 2:3
-Discovered and adopted by the daughter of Pharaoh
Ex 2:5-10
-Learned in all the wisdom of Egypt
Ac 7:22
-His loyalty to his race
Heb 11:24-26
-Takes the life of an Egyptian taskmaster; flees from Egypt;
finds refuge among the Midianites
Ex 2:11-22; Ac 7:24-29
-Joins himself to Jethro, priest of Midian; marries his
daughter Zipporah; has one son, Gershom
Ex 2:15-22
-Is a herdsman for Jethro in the desert of Horeb
Ex 3:1
-Has the vision of the burning bush
Ex 3:2-6
-God reveals to him his purpose to deliver the Israelites
and
bring them into the land of Canaan
Ex 3:7-10
-Commissioned as leader of the Israelites
Ex 3:10-22; 6:13
-His rod miraculously turned into a serpent, and his hand
was
made leprous, and then restored
Ex 4:1-9,28...
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(Heb. Mosheh, "drawn," i.e. from the water; in the Coptic it
means "saved from the water"), the legislator of the Jewish
people, and in a certain sense the founder of the Jewish
religion. The immediate pedigree of Moses is as follows:
Levi was the father of:
1. "The song which Moses and the children of Israel
sung" (after the passage of the Red Sea). Ex 15:1-19
2. A fragment of the war-song against Amalek. Ex
17:16
3. A fragment of lyrical burst of indignation. Ex
32:18
4. The fragments of war-songs, probably from either
him or his immediate prophetic followers, in Nu 21:14,15,27-
30 preserved in the "book of the wars of Jehovah," Nu 21:14
and the address to the well. ch. Nu 21:14 and the address to
the well. ch. Nu 21:16,17,18
5. The song of Moses, De 32:1-43 setting forth the
greatness and the failings of Israel.
6. The blessing of Moses on the tribes, De 33:1-29
7. The 90th Psalm, "A prayer of Moses, the man of
God." The title, like all the titles of the psalms, is of
doubtful authority, and the psalm has often been referred to
a later author. Character. --The prophetic office of Moses
can only be fully considered in connection with his whole
character and appearance. Ho 12:13 He was in a sense
peculiar to himself the founder and representative of his
people; and in accordance with this complete identification
of himself with his nation is the only strong personal trait
which we are able to gather from his history. Nu 12:3 The
word "meek" is hardly an adequate reading of the Hebrew
term, which should be rather "much enduring." It represents
what we should now designate by the word "disinterested."
All that is told of him indicates a withdrawal of himself, a
preference of the cause of his nation to his own interests,
which makes him the most complete example of Jewish
patriotism. (He was especially a man of prayer and of faith,
of wisdom, courage and patience.) In exact conformity with
his life is the account of his end...
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drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On
the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his
sons went
down into Egypt. This immigration took place
probably about 350
years before the birth of Moses. Some centuries
before Joseph,
Egypt had been conquered by a pastoral Semitic race
from Asia,
the Hyksos, who brought into cruel subjection the
native
Egyptians, who were an African race. Jacob and his
retinue were
accustomed to a shepherd's life, and on their
arrival in Egypt
were received with favour by the king, who assigned
them the
"best of the land", the land of Goshen, to dwell in.
The Hyksos
or "shepherd" king who thus showed favour to Joseph
and his
family was in all probability the Pharaoh Apopi (or
Apopis).
Thus favoured, the Israelites began to "multiply
exceedingly"
(Gen. 47:27), and extended to the west and south. At
length the
supremacy of the Hyksos came to an end. The
descendants of Jacob
were allowed to retain their possession of Goshen
undisturbed,
but after the death of Joseph their position was not
so
favourable. The Egyptians began to despise them, and
the period
of their "affliction" (Gen. 15:13) commenced. They
were sorely
oppressed. They continued, however, to increase in
numbers, and
"the land was filled with them" (Ex. 1:7). The
native Egyptians
regarded them with suspicion, so that they felt all
the hardship
of a struggle for existence...
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(See AARON; EGYPT; EXODUS.) Hebrew Mosheh, from an Egyptian
root, "son" or "brought forth," namely, out of the water. The
name was also borne by an Egyptian prince, viceroy of Nubia
under the 19th dynasty. In the part of the Exodus narrative
which deals with Egypt, words are used purely Egyptian or
common to Hebrew and Egyptian. Manetho in Josephus (contrast
Apion 1:26, 28, 31) calls him Osarsiph, i.e. "sword of Osiris
or saved by Osiris". "The man of God" in the title Psalm 90,
for as Moses gave in the Pentateuch the key note to all
succeeding prophets so also to inspired psalmody in that the
oldest psalm. "Jehovah's slave" (Numbers 12:7; Deuteronomy
34:5; Joshua 1:2; Psalm 105:26; Hebrews 3:5). "Jehovah's
chosen" (Psalm 106:23). "The man of God" (1 Chronicles 23:14).
Besides the Pentateuch, the Prophets and Psalms and New
Testament (Acts 7:9; Acts 7:20-38; 2 Timothy 3:8-9; Hebrews
11:20-28; Judges 1:9) give details concerning him. His
Egyptian rearing and life occupy 40 years, his exile in the
Arabian desert 40, and his leadership of Israel from Egypt to
Moab 40 (Acts 7:23; Acts 7:30; Acts 7:36)...
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mo'-za (motsah):
(1) Son of Caleb and Ephah (1 Ch 2:46).
(2) A descendant of Saul (1 Ch 8:36,37; 9:42,43).
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-1. A son of Caleb
1Ch 2:46
-2. A Benjamite
1Ch 8:36,37; 9:42,43
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(fountain).
1. Son of Caleb the son of Hezron. 1Ch 2:46
2. Son of Zimri and descendant of Saul. 1Ch 8:36,37;
9:42,43
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a going forth. (1.) One of the sons of Caleb (1 Chr. 2:46).
(2.) The son of Zimri, of the posterity of Saul (1
Chr. 8:36,
37; 9:42, 43).
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1. 1 Chronicles 2:46.
2. 1 Chronicles 8:36-37; 1 Chronicles 9:42-43.
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mu'-shi (mushi): Son of Merari (Ex 6:19; Nu 3:20; 1 Ch 6:19
(Hebrew 4); 23:21; 24:26). There is found also the patronymic
"Mushites" (Nu 3:33; 26:58).
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-Of the sons of Merari
Ex 6:19; 1Ch 6:19,47
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(yielding), the son of Merari the son of Kohath. Ex 6:19; Nu
3:20; 1Ch 6:19,47; 23:21,23; 24:26,30
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receding, the second of the two sons of Merari (Ex. 6:19; Num.
3:20). His sons were called Mushites (Num. 3:33;
26:58).
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number, one of the Jews who accompanied Zerubbabel from
Babylon
(Ezra 2:2); called also Mispereth (Neh. 7:7).
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miz'-a (mizzah, "strong," "firm"): Grandson of Esau, one of
the "dukes" of Edom (Gen 36:13,17; 1 Ch 1:37).
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-Son of Reuel
Ge 36:13,17; 1Ch 1:37
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despair, one of the four sons of Reuel, the son of Esau (Gen.
36:13, 17).
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The Phrat-Misan at the head of the Persian gulf probably
retains the name.
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na'-son, m'-na'-son (Mnason): All that we know of Mnason is
found in Acts 21:16. (1) He accompanied Paul and his party
from Caesarea on Paul's last visit to Jerusalem; (2) he was
a Cyprian; (3) "an early disciple," an early convert to
Christianity, and (4) the one with whom Paul's company was
to lodge. The "Western" text of this passage is very
interesting. Blass, following Codex Bezae (D), the Syriac,
reads, for "bringing," etc., "And they brought us to those
with whom one should lodge, and when we had come into a
certain village we stayed with Mnason a Cyprian, an early
disciple, and having departed thence we came to Jerusalem
and the brethren," etc. Meyer-Wendt, Page and Rendell render
the accepted text, "bringing us to the house of Mnason,"
etc. However, giving the imperfect transitive of
anebainomen, "we were going up" to Jerusalem (21:15), we
might understand that the company lodged with Mnason on the
1st night of their journey to Jerusalem, and not at the city
itself. "Acts 21:15, they set about the journey; 21:16, they
lodged with Mnason on the introduction of the Cesarean
disciples; 21:17, they came to Jerus" (Expositor's Greek
Testament, in the place cited.).
S. F. Hunter
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-A native and Christian of Cyprus who hosted Paul
Ac 21:16
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(remembering) is honorably mentioned in Scripture. Ac 21:16
It is most likely that his residence at this time was not
Caesarea, but Jerusalem. He was a Cyprian by birth, and may
have been a friend of Barnabas. Ac 4:36
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reminding, or remembrancer, a Christian of Jerusalem with
whom
Paul lodged (Acts 21:16). He was apparently a native
of Cyprus,
like Barnabas (11:19, 20), and was well known to the
Christians
of Caesarea (4:36). He was an "old disciple" (R.V.,
"early
disciple"), i.e., he had become a Christian in the
beginning of
the formation of the Church in Jerusalem.
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Of Cyprus; possibly converted through Barnabas a Cypriote, and
one of those Cypriotes scattered abroad after Stephen's
martyrdom who preached to the Greeks at Antioch (Acts 4:36;
Acts 11:15; Acts 11:19-20). "An old disciple," perhaps one
from "the beginning" (as archaios in derivation means), i.e.
from the day of Pentecost. Translated Acts 21:16 "bringing us
to Mnason with whom we should lodge" at Jerusalem, Mnason
having a house there; the Caesarean brethren went to introduce
Paul and his company to Mnason at Jerusalem. As an "elder"
Mnason was "given to hospitality"
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mo'-ab, mo'-ab-its (Moab, mo'abh, Moabite Stone, M-'-B;
Greek (Septuagint) Moab, he Moabeitis, Moabitis; Moabite,
mo'abhi; Moabites, bene mo'abh):
1. The Land:
Moab was the district East of the Dead Sea, extending from a
point some distance North of it to its southern end. The
eastern boundary was indefinite, being the border of the
desert which is irregular. The length of the territory was
about 50 miles and the average width about 30. It is a high
tableland, averaging some 3,000 ft. above the level of the
Mediterranean and 4,300 ft. above that of the Dead Sea. The
aspect of the land, as one looks at it from the western side
of the Dead Sea, is that of a range of mountains with a very
precipitous frontage, but the elevation of this ridge above
the interior is very slight. Deep chasms lead down from the
tableland to the Dead Sea shore, the principal one being the
gorge of the river Arnon, which is about 1,700 ft. deep and
2 or more miles in width at the level of the tableland, but
very narrow at the bottom and with exceedingly precipitous
banks. About 13 miles back from the mouth of the river the
gorge divides, and farther back it subdivides, so that
several valleys are formed of diminishing depth as they
approach the desert border. These are referred to in Nu
21:14 as the "valleys of the Arnon." The "valley of Zered"
(Nu 21:12), which was on the southern border, drops down to
the southern end of the Dead Sea, and although not so long
or deep as the Arnon, is of the same nature in its lower
reaches, very difficult to cross, dividing into two
branches, but at a point much nearer the sea. The stream is
not so large as the Arnon, but is quite copious, even in
summer. These gorges have such precipitous sides that it
would be very difficult for an army to cross them, except in
their upper courses near the desert where they become
shallow. The Israelites passed them in that region, probably
along the present Hajj road and the line of the Mecca
Railway. The tableland is fertile but lacks water. The
fountains and streams in the valleys and on the slopes
toward the Dead Sea are abundant, but the uplands are almost
destitute of flowing water. The inhabitants supply
themselves by means of cisterns, many of which are ancient,
but many of those used in ancient times are ruined. The
population must have been far greater formerly than now. The
rainfall is usually sufficient to mature the crops, although
the rain falls in winter only. The fertility of the country
in ancient times is indicated by the numerous towns and
villages known to have existed there, mentioned in Scripture
and on the Moabite Stone, the latter giving some not found
elsewhere. The principal of these were: Ar (Nu 21:15);
Ataroth, Dibon, Jazer, Nimrah, Nebo (Nu 32:3); Beth-peor (Dt
3:29); Beth-diblaim, Bozrah, Kerioth (Jer 48:22-24); Kir
(Isa 15:1); Medeba, Elealeh, Zoar (Isa 15:2,4,5); Kirheres
(Isa 16:11); Sibmah (Josh 13:19); in all, some 45 place-
names in Moab are known, most of the towns being in ruins.
Kir of Moab is represented in the modern Kerak, the most
important of all and the government center of the district.
Madeba now represents the ancient Medeba, and has become
noted for the discovery of a medieval map of Israel, in
mosaic, of considerable archaeological value. Rabbath-moab
and Heshbon (modern Rabba and Hesban) are miserable
villages, and the country is subject to the raids of the
Bedouin tribes of the neighboring desert, which discourages
agriculture. But the land is still good pasture ground for
cattle and sheep, as in ancient times (Nu 32:3,4)...
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-1. Son of Lot
Ge 19:37
-2. Plains of
Israelites come in
De 2:17,18
Military forces numbered in
Nu 26:3,63
The law rehearsed in, by Moses
Nu 35; 36; De 29; 30; 31; 32; 33
The Israelites renew their covenant in
De 29:1
The land of promise allotted in
Jos 13:32
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(of his father), Mo'abites. Moab was the son of the Lot's
eldest daughter, the progenitor of the Moabites. Zoar was
the cradle of the race of Lot. From this centre the brother
tribes spread themselves. The Moabites first inhabited the
rich highlands which crown the eastern side of the chasm of
the Dead Sea, extending as far north as the mountain of
Gilead, from which country they expelled the Emims, the
original inhabitants, De 2:11 but they themselves were
afterward driven southward by the warlike Amorites, who had
crossed the Jordan, and were confined to the country south
of the river Arnon, which formed their northern boundary. Nu
21:13; Jud 11:18 The territory occupied by Moab at the
period of its greatest extent, before the invasion of the
Amorites, divided itself naturally into three distinct and
independent portions:-- (1) The enclosed corner or canton
south of the Arnon was the "field of Moab." Ru 1:1,2,6 etc.
(2) The more open rolling country north of the Arnon,
opposite Jericho, and up to the hills of Gilead, was the
"land of Moab." De 1:5; 32:49 etc. (3) The sunk district in
the tropical depths of the Jordan valley. Nu 22:1 etc. The
Israelites, in entering the promised land, did not pass
through the Moabites, Jud 11:18 but conquered the Amorites,
who occupied the country from which the Moabites had been so
lately expelled. After the conquest of Canaan the relations
of Moab with Israel were of a mixed character, sometimes
warlike and sometimes peaceable. With the tribe of Benjamin
they had at least one severe struggle, in union with their
kindred the Ammonites. Jud 3:12-30 The story of Ruth, on the
other hand, testifies to the existence of a friendly
intercourse between Moab and Bethlehem, one of the towns of
Judah. By his descent from Ruth, David may be said to have
had Moabite blood in his veins. He committed his parents to
the protection of the king of Moab, when hard pressed by
Saul. 1Sa 22:3,4 But here all friendly relations stop
forever. The next time the name is mentioned is in the
account of David's war, who made the Moabites tributary. 2Sa
8:2; 1Ch 18:2 At the disruption of the kingdom Moab seems to
have fallen to the northern realm. At the death of Ahab the
Moabites refused to pay tribute and asserted their
independence, making war upon the kingdom of Judah. 2Ch 22:1
... As a natural consequence of the late events, Israel,
Judah and Edom united in an attack on Moab, resulting in the
complete overthrow of the Moabites. Falling back into their
own country, they were followed and their cities and farms
destroyed. Finally, shut up within the walls of his own
capital, the king, Mesha, in the sight of the thousands who
covered the sides of that vast amphitheater, killed and
burnt his child as a propitiatory sacrifice to the cruel
gods of his country. Isaiah, chs. Isa 15,16,25:10-12
predicts the utter annihilation of the Moabites; and they
are frequently denounced by the subsequent prophets. For the
religion of the Moabites see CHEMOSH; MOLECH; PEOR.
See also Tristram's "Land of Moab." Present
condition. --(Noldeke says that the extinction of the
Moabites was about A.D. 200, at the time when the Yemen
tribes Galib and Gassara entered the eastern districts of
the Jordan. Since A.D. 536 the last trace of the name Moab,
which lingered in the town of Kir-moab, has given place to
Kerak, its modern name. Over the whole region are scattered
many ruins of ancient cities; and while the country is
almost bare of larger vegetation, it is still a rich
pasture-ground, with occasional fields of grain. The land
thus gives evidence of its former wealth and power. --ED.)
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the seed of the father, or, according to others, the
desirable
land, the eldest son of Lot (Gen. 19:37), of
incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-
14; Judg.
3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the
"country
of Moab" (Ruth 1:2, 6; 2:6), on the east of Jordan
and the Dead
Sea, and south of the Arnon (Num. 21:13, 26). In a
wider sense
it included the whole region that had been occupied
by the
Amorites. It bears the modern name of Kerak.
In the Plains of Moab, opposite Jericho (Num. 22:1;
26:63;
Josh. 13:32), the children of Israel had their last
encampment
before they entered the land of Canaan. It was at
that time in
the possession of the Amorites (Num. 21:22). "Moses
went up from
the plains of Moab unto the mountain of Nebo, to the
top of
Pisgah," and "died there in the land of Moab,
according to the
word of the Lord" (Deut. 34:5, 6). "Surely if we had
nothing
else to interest us in the land of Moab, the fact
that it was
from the top of Pisgah, its noblest height, this
mightiest of
the prophets looked out with eye undimmed upon the
Promised
Land; that it was here on Nebo, its loftiest
mountain, that he
died his solitary death; that it was here, in the
valley over
against Beth-peor, he found his mysterious
sepulchre, we have
enough to enshrine the memory in our hearts."
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("from father"), i.e. the incestuous offspring of Lot's older
daughter, near Zoar, S.E. of the Dead Sea (Genesis 19:37).
Originally the Moabites dwelt due E. of the Dead Sea, from
whence they expelled the Emims. Their territory was 40 miles
long, 12 wide, the modern Belka or Kerak (Deuteronomy 2:10-
11). Afterward, Sihon king of the Amorites drove them S. of
the river Amon, now wady el Mojib (Numbers 21:13; Numbers
21:26-30; Judges 11:13; Judges 11:18), which thenceforward was
their northern boundary. Israel was forbidden to meddle with
them (Judges 11:9; Judges 11:19) on account of the tie of
blood through Lot, Abraham's nephew, for Jehovah gave Ar unto
the children of Lot, having dispossessed the giant Emims. It
was only when Moab seduced Israel to idolatry and impurity
(Numbers 25), and hired Balaam to curse them, that they were
excluded from Jehovah's congregation to the tenth generation
(Deuteronomy 23:3-4). Ammon was more roving than Moab and
occupied the pastures to the N.E. outside the mountains...
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mor'-de-ki, mor-de-ka'-i (mordekhay; Mardochaios): An
Israelite of the tribe of Benjamin, whose fate it has been
to occupy a distinguished place in the annals of his people.
His great-grandfather, Kish, had been carried to Babylon
along with Jeconiah, king of Judah (Est 2:5-6). For nearly
60 years before the scenes narrated in Esther, in which
Mordecai was greatly concerned, took place, the way to
Israel had been open to the Israelites; but neither his
father, Jair, nor afterward himself chose to return to the
ancient heritage. This seems to have been the case also with
the rest of his house, as it was with the vast majority of
the Israelite people; for his uncle died in Persia leaving
his motherless daughter, Hadassah, to the care of Mordecai.
Employed in the royal palace at Susa, he attracted, through
the timely discovery of a plot to assassinate the king, the
favorable notice of Xerxes, and in a short time became the
grand vizier of the Persian empire. He has been believed by
many to have been the author of the Book of Esther; and in
the earliest known notice of the Feast of Purim, outside of
the book just mentioned, that festival is closely associated
with his name. It is called "the day of Mordecai" (2 Macc
15:36). The apocryphal additions to Esther expatiate upon
his greatness, and are eloquent of the deep impression which
his personality and power had made upon the Jewish people.
Lord Arthur Hervey has suggested the identification of
Mordecai with Matacas, or Natacas, the powerful favorite and
minister of Xerxes who is spoken of by Ctesias, the Greek
historian. Few have done more to earn a nation's lasting
gratitude than Mordecai, to whom, under God, the Jewish
people owe their preservation.
John Urquhart
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-A Jewish captive in Persia
Es 2:5,6
-Foster father of Esther
Es 2:7
-Informs Ahasuerus of a conspiracy against his life and is
rewarded
Es 2:21-23; 6:1-11
-Promoted in Haman's place
Es 8:1,2,15; 10:1-3
-Intercedes with Ahasuerus for the Jews; establishes the
festival of Purim in commemoration of their
deliverance
Es 8; 9
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(little man, or worshipper or Mars), the deliverer, under
divine Providence, of the Jews from the destruction plotted
against them by Haman the chief minister of Xerxes; the
institutor of the feast of Purim. The incidents of his history
are too well known to need to be dwelt upon. [ESTHER] Three
things are predicated of Mordecai in the book of Esther:
(1) That he lived in Shushan; (2) That his name was
Mordecai, son of Jair, son of Shimei, son of Kish the
Benjamite who was taken captive with Jehoiachin; (3) That he
brought up Esther.
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the son of Jair, of the tribe of Benjamin. It has been
alleged
that he was carried into captivity with Jeconiah,
and hence that
he must have been at least one hundred and twenty-
nine years old
in the twelfth year of Ahasuerus (Xerxes). But the
words of
Esther do not necessarily lead to this conclusion.
It was
probably Kish of whom it is said (ver. 6) that he
"had been
carried away with the captivity."
He resided at Susa, the metropolis of Persia. He
adopted his
cousin Hadassah (Esther), an orphan child, whom he
tenderly
brought up as his own daughter. When she was brought
into the
king's harem and made queen in the room of the
deposed queen
Vashti, he was promoted to some office in the court
of
Ahasuerus, and was one of those who "sat in the
king's gate"
(Esther 2:21). While holding this office, he
discovered a plot
of the eunuchs to put the king to death, which, by
his
vigilance, was defeated. His services to the king in
this matter
were duly recorded in the royal chronicles.
Haman (q.v.) the Agagite had been raised to the
highest
position at court. Mordecai refused to bow down
before him; and
Haman, being stung to the quick by the conduct of
Mordecai,
resolved to accomplish his death in a wholesale
destruction of
the Jewish exiles throughout the Persian empire
(Esther 3:8-15).
Tidings of this cruel scheme soon reached the ears
of Mordecai,
who communicated with Queen Esther regarding it, and
by her wise
and bold intervention the scheme was frustrated. The
Jews were
delivered from destruction, Mordecai was raised to a
high rank,
and Haman was executed on the gallows he had by
anticipation
erected for Mordecai (6:2-7:10). In memory of the
signal
deliverance thus wrought for them, the Jews to this
day
celebrate the feast (9:26-32) of Purim (q.v.).
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A Persian name according to Gesenius, "worshipper of
Merodach". But a Babylonian idol's name would not have been
given him under the Persian dynasty, which rejected idols.
It is rather Matacai. Ctesias (Prideaux Connect. 1:231-233),
who probably saw the Medo-Persian chronicles mentioned in
Esther 10:2, names a Matacas, Xerxes' chief favorite, the
most powerful of the eunuchs. Xerxes sent Matacas to spoil
Apollo's temple at Delphi (Miletus?) a work congenial to a
Jew, as the order was to the iconoclastic king. Mordecai had
neither wife nor child, brought up his cousin Esther in his
own house, and had access to the court of the women, all
which circumstances accord with his being a eunuch as
Matacas was, a class from whom the king had elevated many to
the highest posts.
Xerxes delighted in extravagant acts; and Haman, who
knew his weakness, naturally suggested the extraordinary
honors exceeding all that a king ought, in respect for his
own dignity, to grant to a subject, because he thought it
was for himself they were intended. Mordecai was a Benjamite
at Shushan who reared his uncle's daughter Esther: Esther
2:5-7. (See ESTHER.) The instrument under Providence in
saving the Jews from extermination by Haman, as his not
bowing to that Amaleldte was the occasion of Haman's
murderous spite against the chosen race. Xerxes' prime
minister, or vizier. Instituted the feast Purim. (See
HAMAN.)
Probably wrote the book of Esther. Esther's
favorable reception by Ahasuerus when she ventured at the
risk of death, unasked, to approach him, and his reading in
the Medo-Persian chronicles the record of Mordecai's
unrewarded service in disclosing the conspiracy, on the very
night before Haman came, and Haman's being constrained to
load with kingly honors the man whom he had come to ask
leave to hang, and then being hanged on the gallows he made
for Mordecai, are most remarkable instances of the working
of Providence, and of God's secret moral government of the
world, in spite of all appearances to the contrary. (See
AHASUERUS.)
Mordecai was great grandson of Kish the Benjamite
taken captive in Jeconiah's captivity, 599 B.C. Four
generations thence, or 120 years, bring Mordecai exactly
down to 479, the sixth year of Xerxes, thus proving
Ahasuerus' identity and Mordecai's own date. At Xerxes'
death, or even before, Mordecai probably led to Jerusalem a
body of Jews, as recorded in Ezra 2:2; Nehemiah 7:7. The
rabbis designate him "the just." His tomb and Esther's are
shown at Hamadan or Ecbatana (?). Others place his tomb at
Susa. The palace at Shushan, begun by Darius Hystaspes,
Loftus (Chaldaea, 28) discovered remains of; the bases of
the great colonnade remain, and accord with the description
in Esther 1.
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mo'-re (gibh`ath ha-moreh, "hill of the teacher"; Codex
Vaticanus Gabaathamora; Codex Alexandrinus, tou bomou tou
Abor): The Hebrew moreh is derived from the verb yarah, "to
teach," "to direct," and indicates one who directs, or gives
oracular answers. We might therefore read "hill of the
teacher," the height being associated with such a person who
had his seat here. The hill is named only in describing the
position of the Midianites before Gideon's attack (Jdg 7:1).
If the identification of the Well of Harod with `Ain Jalud
is correct, Gideon must have occupied the slopes to the East
of Jezreel. The Midianite camp was in the valley of Jezreel
(Jdg 6:33). The Hebrew text in Jdg 7:1, which has probably
suffered some corruption, seems to mean that the Midianites
lay North of the position held by Gideon, their lines
running from the hill of Moreh in the plain. The hill can
hardly have been other than Jebel ed-Duchy, often called
Little Hermon, which rises boldly from the northern edge of
the vale of Jezreel, with Shunem (Solam) lying at its
western foot. Moore ("Judges," ICC, 200) would lay the scene
in the neighborhood of Shechem, but there is no good reason
to doubt the accuracy of the tradition which places it at
the eastern end of the plain of Esdraelon.
W. Ewing
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-1. A plain near Shechem and Gilgal
Ge 12:6; De 11:30
-2. A hill on the plain of Jezreel where the Midianites
encamped
Jud 7:1,12
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(purification), a Benjamite, son of Elpaal and descendant of
Shaharaim. 1Ch 8:12
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their cleansing or their beholding, a Benjamite, one of the
sons
of Elpaal (1 Chr. 8:12).
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The sons of Elpaal were Eber, Misham, and Shemed, who built
Ono and Lod, with its towns.
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mish'ma (mishma`):
(1) A son of Ishmael (Gen 25:14; 1 Ch 1:30).
(2) A Simeonite (1 Ch 4:25).
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-1. Son of Ishmael
Ge 25:14; 1Ch 1:30
-2. Of the tribe of Simeon
1Ch 4:25,26
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(a hearing).
1. A son of Ishmael and brother of Mibsam. Ge 25:14;
1Ch 1:30
2. A son of Simeon, 1Ch 4:25 brother of Mibsam.
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hearing. (1.) One of the sons of Ishmael (Gen. 25:14), and
founder of an Arab tribe.
(2.) A Simeonite (1 Chr. 4:25, 26).
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1. Son of Ishmael (Genesis 25:14); Masamani: Ptolemy 6:7, 21).
There is an Arab tribe now, Renee Misma.
2. Simeon's son (1 Chronicles 4:25).
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mish-man'-a (mishmannah): A Gadite warrior who joined David at
Ziklag (1 Ch 12:10).
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-A Gadite who joined David at Ziklag
1Ch 12:10
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(fatness), the fourth of the twelve lion-faced Gadites who
joined David at Ziklag. 1Ch 12:10
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fatness, one of the Gadite heroes who gathered to David at
Ziklag (1 Chr. 12:10).
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Mishmannah the fourth, Jeremiah the fifth.
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mith'-re-dath (mithredhath; Persian = "gift of Mithra" or
"consecrated to Mithra"):
(1) The Persian treasurer through whom Cyrus restored the
sacred vessels to the returning Jewish exiles (Ezr 1:8).
(2) A Persian, perhaps an official, who was associated with
Bishlam and Tabeel in corresponding with Artaxerxes concerning
the restoration of Jerusalem (Ezr 4:7). In 1 Esdras 2:11,16,
the name is written MITHRADATES (which see).
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-1. Treasurer of Cyrus
Ezr 1:8
-2. A Persian officer who joined in writing a letter which was
deadly opposed to the Jews
Ezr 4:7
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(given by Mithra).
1. The treasurer of Cyrus king of Persia, to whom the
king gave the vessels of the temple. Ezr 1:8
2. A Persian officer stationed at Samaria. Ezr 4:7
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given by Mithra, or dedicated to Mithra, i.e., the sun, the
Hebrew form of the Greek name Mithridates. (1.) The
"treasurer"
of King Cyrus (Ezra 1:8).
(2.) Ezra 4:7, a Persian officer in Samaria.
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("given by Mithra") (the Iranian god associated with the sun).
1. Treasurer of Cyrus king of Persia; to Mithredath
Cyrus gave the temple vessels for Sheshbazzar (Ezra 1:8).
2. A Persian officer in Samaria under Artaxerxes or
Smerdis the Magian, who with others influenced him by letter
to interrupt the building of the temple (Ezra 4:7).
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(number); properly Mispar, the same as MISPERETH.
Ezr 2:2
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strife, the fourth son of Abraham by Keturah, the father of
the
Midianites (Gen. 25:2; 1 Chr. 1:32).
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("strife".) Abraham's son by Keturah (Genesis 25:2). The
race occupied the desert N. of Arabia, and southwards the E.
of the Elanitic gulf of the Red Sea; northwards, along the
E. of Israel. The oases of Sinai too were included in their
"land," because they had pasturage stations there. As
merchants passing through Israel from Gilead to Egypt, they
bought Joseph from his brethren (Genesis 37:28). They are
there called Ismaelites, though Ishmael was Hagar's son not
Keturah's. frontISMAELITES.) But being close neighbors, and
related on their common father Abraham's side, and joined in
caravans and commercial enterprises, Ishmael, the name of
the more powerful tribe, was given as a general name for
both and for several smaller associated tribes (compare
Judges 8:1 with Judges 8:24). Moses fled to the land of
Midian (Exodus 2:15-16; Exodus 2:21; Exodus 3:1), in the
pastures near Horeb, and married a daughter of the priest of
Midian.
They were joined with Moab in desiring Balsam to
curse Israel (Numbers 22:4; Numbers 22:7; Numbers 25:6;
Numbers 25:15; Numbers 25:17-18), and then in tempting
Israel at Shittim to whoredom and idolatry with Baal Peor.
So, by Jehovah's command, 1,000 warriors of every tribe,
12,000 in all, of Israel "vexed and smote" their five kings
(Zur included, father of Cozbi the Midianite woman slain
with Zimri by Phinehas in the act of sin) and Balaam the
giver of the wicked counsel which brought Jehovah's wrath on
Israel for the sin (Numbers 31:2-17). Their males and any
women that knew man carnally were slain, and their cities
and castles burnt. Their inferior position as tributary
dependents on Moab accounts for their omission from Balaam's
prophecy. (On Israel's oppression by Midian (Judges 6-8),
and deliverance, see GIDEON.)
A considerable time must have elapsed to admit of
their recovery from the blow inflicted by Moses. Midian by
its consanguinity was more likely to corrupt Israel than the
abhorred Canaanites. The defeat by Gideon was so decisive
that Midian never afterward appears in arms against Israel;
symbolizing Messiah's, Israel's, and the church's final
triumph over the world: Isaiah 9:4; Habakkuk 3:7 "the
curtains (tents) of Midian tremble." Though nomadic as the
Bedouins they yet settled in the land of Moab, occupying
Sihon's "cities" and "goodly castles," which they did not
build (probably the more ancient ones in the Lejah are as
old as Sihon and Midian), and retaining beeves, sheep, and
asses, but not camels, which are needless and unhealthy in a
settled state.
In their next raids on Israel in Gideon's days they
appear as nomads with countless camels. The "gold, silver,
brass, iron, tin, and lead" (Numbers 31:22) taken by Moses,
along with the vast number of cattle and flocks, accord with
the picture of their wealth in Judges (Judges 6:4-5; Judges
8:21-26), partly pastoral, partly gold, and the metals
obtained either by plunder or by traffic with Arabia. (See
MINES.) Traces of the name Midian appear in Modiana E. of
the Elanitic gulf, mentioned by Ptolemy (vi. 7). Also the
Muzeiny Arabs W. of the gulf of Akabah. Moses' entreaty of
Hobab illustrates their wandering habits. (See PARAN;
KENITE.)
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mik'-loth, mik'-loth (miqloth):
(1) A Benjamite, son of Jeiel (1 Ch 8:32; 9:37,38). A
comparison of the two passages shows that the name Mikloth has
been dropped at the end of 1 Ch 8:31.
(2) An officer designated "the ruler," appointed in the
priestly course for the 2nd month (1 Ch 27:4).
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-1. A Benjamite of Jerusalem
1Ch 8:32; 9:37,38
-2. A leader during the reign of David
1Ch 27:4
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(staves).
1. One of the sons of Jehiel, the father or prince of
Gibeon, by his wife Maachah. 1Ch 8:32; 9:37,38
2. The leader of the second division of David's army.
1Ch 27:4
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staves. (1.) An officer under Dodai, in the time of David and
Solomon (1 Chr. 27:4).
(2.) A Benjamite (1 Chr. 8:32; 9:37, 38).
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1. 1 Chronicles 8:29; 1 Chronicles 8:32; 1 Chronicles 9:37-38.
1 Chronicles 9:2. "Ruler or commander" (nagid) of the second
division of David's army under Dodai (1 Chronicles 13:1; 1
Chronicles 27:4).
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little wants; little voices; looking downward
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mil-a-la'-i, mil'-a-li (milalay): A Levite musician (Neh
12:36).
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-A priest who took part in the dedication of the walls of
Jerusalem
Ne 12:36
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(eloquent), probably a Gershonite Levite of the sons of Asaph,
who assisted at the dedication of the walls of Jerusalem. Ne
12:36
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eloquent, a Levitical musician (Neh. 12:36) who took part in
the
dedication of the wall of Jerusalem.
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Nehemiah and some of the sons of the priests with trumpets;
and Zechariah the son of Jonathan, the son of Shemaiah, the
son of Mattaniah, the son of Micaiah, the son of Zaccur, the
son of Asaph,
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mish'-a-el, mi'-sha-el (misha'el, perhaps = "who is equal to
God?"):
(1) A Kohathite, 4th in descent from Levi (Ex 6:22). He and
his brother Elzaphan carried out Moses' order to remove from
the sanctuary and the camp the corpses of Nadab and Abihu (Lev
10:4 f).
(2) A supporter of Ezra at the reading of the Law (Neh 8:4).
(3) The Hebrew name of one of Daniel's 3 companions (Dan
1:6,7,11,19; 2:17). His Babylonian name was MESHACH (which
see).
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-1. A son of Uzziel, helps carry the bodies of Nadab and Abihu
out of the camp
Ex 6:22; Le 10:4
-2. A Jew who stood by Ezra when he read the law to the people
Ne 8:4
-3. Also called MESHACH
One of three Hebrew young men trained with Daniel at the
court of Babylon
Da 1:6,7,11-20
Assists Daniel in interpreting Nebuchadnezzars dream
Da 2:17-23
Thrown into the fiery furnace
Da 3:13-30
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(who is what God is?).
1. One of the sons of Uzziel, the uncle of Aaron and
Moses. Ex 6:22 when Nadab and Abihu were struck dead for
offering strange fire, Mishael and his brother Elzaphan, at
the command of Moses, removed their bodies from the sanctuary,
and buried them without the camp, their loose-fitting tunics
serving for winding-sheets. Le 10:4,5
2. One of those who stood at Ezra's left hand when he
read the law to the people. Ne 8:4 [MESHACH]
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who is like God! (1.) A Levite; the eldest of the three sons
of
Uzziel (Ex. 6:22).
(2.) One of the three Hebrew youths who were trained
with
Daniel in Babylon (Dan. 1:11, 19), and promoted to the
rank of
Magi. He and his companions were afterwards cast into
the
burning fiery furnace for refusing to worship the idol
the king
had set up, from which they were miraculously
delivered
(3:13-30). His Chaldean name was Meshach (q.v.).
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1. Mishael and Elzaphan, sons of Uzziel, Aaron's uncle, buried
Nadab and Abihu in their loose tunics or "coats" (Leviticus
10:4-5). Thereby being defiled, six days before the Passover
(Numbers 9:15; Exodus 40:2-3; Leviticus 8:33), they probably
were the men prevented from keeping the second Passover
(Numbers 9:6; Numbers 1:46-49; Numbers 26:62; Exodus 38:26).
(Blunt, Undesigned Coincidences, 15, 66-68.)
2. Nehemiah 8:4.
3. One of Daniel's three companions at Babylon (Daniel
1:6-19; Daniel 2:17; Daniel 3). (See DANIEL; ANANIAH; AZARIAH;
MESHACH; ABEDNEGO.)
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mi'-sham (mish`am): A Benjamite, son of Elpaal (1 Ch 8:12).
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(who is like God?), the same name as Micaiah. [MICAIAH]
1. An Israelite whose familiar story is preserved in
the 17th and 18th chapters of Judges. Micah is evidently a
devout believers in Jehovah, and yet so completely ignorant
is he of the law of Jehovah that the mode which he adopts of
honoring him is to make a molten and graven image, teraphim
or images of domestic gods, and to set up an unauthorized
priesthood, first in his own family, Jud 17:5 and then in
the person of a Levite not of the priestly line. ver. Jud
17:12 A body of 600 Danites break in upon and steal his
idols from him.
2. The sixth in order of the minor prophets. He is
called the Morasthite, that is, a native of Moresheth, a
small village near Eleutheropolis to the east, where
formerly the prophet's tomb was shown, though in the days of
Jerome it had been succeeded by a church. Micah exercised
the prophetical office during the reigns of Jotham, Ahaz and
Hezekiah, kings of Judah, giving thus a maximum limit of 59
years, B.C. 756-697, from the accession of Jotham to the
death of Hezekiah, and a minimum limit of 16 years, B.C.
742-726, from the death of Jotham to the accession of
Hezekiah. He was contemporary with Hosea and Amos during the
part of their ministry in Israel, and with Isaiah in Judah.
3. A descendant of Joel the Reubenite. 1Ch 5:5
4. The son of Meribbaal or Mephibosheth, the son of
Jonathan. 1Ch 8:34,35; 9:40,41
5. A Kohathite levite, the eldest son of Uzziel the
brother of Amram. 1Ch 23:30
6. The father of Abdon, a man of high station in the
reign of Josiah. 2Ch 34:20
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a shortened form of Micaiah, who is like Jehovah? (1.) A
man of
Mount Ephraim, whose history so far is introduced in
Judg. 17,
apparently for the purpose of leading to an account
of the
settlement of the tribe of Dan in Northern Israel,
and for
the purpose also of illustrating the lawlessness of
the times in
which he lived (Judg. 18; 19:1-29; 21:25).
(2.) The son of Merib-baal (Mephibosheth), 1 Chr.
8:34, 35.
(3.) The first in rank of the priests of the family
of
Kohathites (1 Chr. 23:20).
(4.) A descendant of Joel the Reubenite (1 Chr.
5:5).
(5.) "The Morasthite," so called to distinguish him
from
Micaiah, the son of Imlah (1 Kings 22:8). He was a
prophet of
Judah, a contemporary of Isaiah (Micah 1:1), a
native of
Moresheth of Gath (1:14, 15). Very little is known
of the
circumstances of his life (comp. Jer. 26:18, 19).
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1. Of Mount Ephraim. (See JONATHAN.) The date of the event
is implied as before Samson, for the origin of the name
Mahaneh Dan occurs in this narrative (Judges 18:12) and it
is mentioned as already so named in Samson's childhood
(Judges 13:25, margin). Josephus places the synchronous
narrative of the Levite and his concubine at the beginning
of the judges. Phinehas, Aaron's grandson, is mentioned
(Judges 20:28). The narrative was written after the monarchy
had begun (Judges 18:1; Judges 19:1), while the tabernacle
was still at Shiloh, not yet moved by David to Jerusalem
(Judges 18:81).
2. MICAH THE PROPHET. The oldest form of the name
was Mikaiahuw, "who is as Jah?" (compare MICHAEL.) In Micah
7:18 Micah alludes to the meaning of his name as embodying
the most precious truth to a guilty people such as he had
painted the Jews, "who is a God like unto Thee that pardon
iniquity," etc. Sixth of the minor prophets in the Hebrew
canon, third in the Septuagint. The Morasthite, i.e. of
Moresheth, or Moresheth Gath (near Gath in S.W. of Judaea),
where once was his tomb, but in Jerome's (Ep. Paulae 6) days
a church, not far from Eleutheropolis. Micah prophesied in
the reigns of Jotham, Ahaz, and Hezekiah somewhere between
756 and 697 B.C. Contemporary with Isaiah in Judah, with
whose prophecies his have a close connection (compare Micah
4:1-3 with Isaiah 2:2-4, the latter stamping the former as
inspired), and with Hosea and Amos during their later
ministry in Israel...
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mi-ka'-ya, mi-ki'-a (mikhayahu, "who is like Yah?";
Meichaias): A frequently occurring Old Testament name
occasionally contracted to MICA or MICAH (which see). In the
King James Version it is usually spelled "Michaiah."
(1) The mother of Abijah (2 Ch 13:2, the King James Version
"Michaiah"). The parallel passage (1 Ki 15:2; compare 2 Ch
11:20) indicates that Michaiah here is a corruption of
MAACAH (which see) (so the Septuagint).
(2) The father of Achbor (2 Ki 22:12, the King James Version
"Michaiah").
See MICAH, (5).
(3) A prince of Judah sent by Jehoshaphat to teach in the
cities of Judah (2 Ch 17:7, the King James Version
"Michaiah").
(4) The son of Zaccur, a priestly processionist at the
derivation of the wall (Neh 12:35, the King James Version,
"Michaiah").
(5) A priestly processionist at the dedication of the wall
(Neh 12:41; wanting in the Septuagint (Septuagint)).
(6) The canonical prophet.
See MICAH, (7), and special article...
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-A prophet who reproved King Ahab
1Ki 22:8-28; 2Ch 18:4-27
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(who is like God?). Micahiah, the son of Imlah, was a prophet
of Samaria, who in the last year of the reign of Ahab king of
Israel predicted his defeat and death, B.C. 897. 1Ki 22:1-35;
2Ch 18:1 ...
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who is like Jehovah?, the son of Imlah, a faithful prophet
of
Samaria (1 Kings 22:8-28). Three years after the
great battle
with Ben-hadad (20:29-34), Ahab proposed to
Jehoshaphat, king of
Judah, that they should go up against Ramoth-Gilead
to do battle
again with Ben-hadad. Jehoshaphat agreed, but
suggested that
inquiry should be first made "at the word of
Jehovah." Ahab's
prophets approved of the expedition; but
Jehoshaphat, still
dissatisfied, asked if there was no other prophet
besides the
four hundred that had appeared, and was informed of
this
Micaiah. He was sent for from prison, where he had
been
confined, probably on account of some prediction
disagreeable to
Ahab; and he condemned the expedition, and
prophesied that it
would end, as it did, in disaster. We hear nothing
further of
this prophet. Some have supposed that he was the
unnamed prophet
referred to in 1 Kings 20:35-42.
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MICAIAH or MICHAIAH. Son of Imlah (1 Kings 22:8). Consulted
by Ahab at Jehoshaphat's request when undertaking the joint
expedition against Ramoth Gilead, which Benhadad had engaged
to restore (1 Kings 20:34). The 400 prophets whom Ahab
gathered together to "inquire the word of Jehovah" (1 Kings
22:5) were prophets of Jeroboam's symbolic calf worship of
Jehovah not of Baal. (See JEROBOAM.) Jehoshaphat begged for
some "prophet of Jehovah besides," unconnected with the calf
symbolism forbidden by the second commandment. Ahab
mentioned Micaiah, adding "I hate him, for he doth not
prophesy good concerning me but evil" (compare 1 Kings
21:20; Jeremiah 36:28).
Ahab had Micaiah already in prison, as 1 Kings 22:26
implies, "carry him back ... prison." Josephus (Ant. 8:15,
sec. 6) says that it was Micaiah who predicted ("in the word
of Jehovah," Haggai 1:13) death by a lion to the neighbor
who would not smite him, and who, disguised with ashes,
under the parable of one letting go a prisoner entrusted to
him made Ahab in his hour of triumph, when the mortification
would be the greater, condemn himself out of his own mouth,
to lose his life for letting Benhadad escape (1 Kings 20:35-
43). Zedekiah, one of the 400, at the gate of Samaria where
the two kings sat in state, symbolically putting horns or
iron spikes on his head, foretold the transfer of Ephraim's
blessing (Deuteronomy 33:17) to Ahab; "with the horns of the
buffalo (or wild ox, reem) he shall push the people."...
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-See MICAH, number three
-2. A Levite
Ne 10:11; 11:17,22
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(who is like God?).
1. The son of Mephibosheth. 2Sa 9:12
2. A Levite who signed the covenant with Nehemiah. Ne
10:11
3. The father of Mattaniah, a Gershonite Levite and
descendant of Ashaph. Ne 11:17,22
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(1.) 2 Sam. 9:12 =MICAH (2).
(2.) The son of Zabdi, a Levite of the family of Asaph
(Neh.
11:17, 22).
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1. Mephibosheth's son. (See MICAH.)
2. Nehemiah 10:11.
3. Nehemiah 11:17; Nehemiah 12:35; 1 Chronicles 9:15.
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mi'-ka-el, mi'-kel (mikha'el, "who is like God?" Michael):
(1) The father of Sethur the Asherite spy (Nu 13:13).
(2) (3) Two Gadites (1 Ch 5:13,14).
(4) A name in the genealogy of Asaph (1 Ch 6:40 (Hebrew
25)).
(5) A son of Izrahiah of Issachar (1 Ch 7:3).
(6) A Benjamite (1 Ch 8:16).
(7) A Manassite who ceded to David at Ziklag (1 Ch 12:20).
(8) The father of Omri of Issachar (1 Ch 27:18).
(9) A son of King Jehoshaphat (2 Ch 21:2).
(10) The father of Zebediah, an exile who returned with Ezra
(Ezr 8:8 parallel 1 Esdras 8:34).
(11) "The archangel" (Jude 1:9). Probably also the unnamed
archangel of 1 Thess 4:16 is Michael. In the Old Testament
he is mentioned by name only in Daniel. He is "one of the
chief princes" (Dan 10:13), the "prince" of Israel (Dan
10:21), "the great prince" (Dan 12:1); perhaps also "the
prince of the host" (Dan 8:11). In all these passages
Michael appears as the heavenly patron and champion of
Israel; as the watchful guardian of the people of God
against all foes earthly or devilish. In the uncanonical
apocalyptic writings, however, Jewish angelology is further
developed. In them Michael frequently appears and excretes
functions similar to those which are ascribed to him in
Daniel. He is the first of the "four presences that stand
before God"--Michael, Gabriel, Raphael and Uriel or Phanuel
(En 9:1; 40:9). In other apocryphal books and even elsewhere
in En, the number of archangels is given as 7 (En 20:1-7;
Tobit 12:15; compare also Rev 8:2). Among the many
characterizations of Michael the following may be noted: He
is "the merciful and long-suffering" (En 40:9; 68:2,3), "the
mediator and intercessor" (Ascension of Isaiah, Latin
version 9:23; Testament of the Twelve Patriarchs, Levi 5;
Dan 6). It is he who opposed the Devil in a dispute
concerning Moses' body (Jude 1:9). This passage, according
to most modern authorities, is derived from the apocryphal
Assumption of Moses (see Charles' edition, 105-10). It is
Michael also who leads the angelic armies in the war in
heaven against "the old serpent, he that is called the Devil
and Satan" (Rev 12:7 ff). According to Charles, the
supplanting of the "child" by the archangel is an indication
of the Jewish origin of this part of the book.
The earlier Protestant scholars usually identified Michael
with the preincarnate Christ, finding support for their
view, not only in the juxtaposition of the "child" and the
archangel in Rev 12, but also in the attributes ascribed to
him in Daniel (for a full discussion see Hengstenberg,
Offenbarung, I, 611-22, and an interesting survey in English
by Dr. Douglas in Fairbairn's BD).
John A. Lees
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-1. An Asherite
Nu 13:13
-2. Two Gadites
1Ch 5:13,14
-3. A Gershonite Levite
1Ch 6:40
-4. A descendant of Issachar
1Ch 7:3
-5. A Benjamite
1Ch 8:16
-6. A captain of the thousands of Manasseh who joined David
at
Ziklag
1Ch 12:20
-7. Father of Omri
1Ch 27:18
-8. Son of Jehoshaphat
Killed by his brother, Jehoram
2Ch 21:2-4
-9. Father of Zebadiah
Ezr 8:8
-10. The Archangel
His message to Daniel
Da 10:13,21; 12:1
Contention with the devil
Jude 1:9
Fights with the dragon
Re 12:7
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(who is like God?).
1. An Asherite, father of Sethur, one of the twelve
spies. Nu 13:13
2. One of the Gadites who settled in the land of
Bashan. 1Ch 5:13
3. Another Gadite, ancestor of Abihail. 1Ch 5:14
4. A Gershionite Levite, ancestor of Asaph. 1Ch 6:40
5. One of the five sons of Izrahiah, of the tribe of
Issachar. 1Ch 7:3
6. A Benjamite of the sons of Beriah. 1Ch 8:16
7. One of the captains of the "thousands" of
Manasseh who joined David at Ziklag. 1Ch 12:20
8. The father or ancestor of Omri, chief of the
tribe of Issachar in the reign of David. 1Ch 27:18
9. One of the sons of Jehoshaphat who were murdered
by their elder brother, Jehoram. 2Ch 21:2,4
10. The father or ancestor of Zebadiah, of the sons
of Shephatiah. Ezr 8:8
11. "One," or "the first, of the chief princes" or
archangels, Da 10:21 as the "prince" of Israel, and in ch.
Da 12:1 as "the great prince which standeth" in time
conflict "for the children of thy people."
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who is like God? (1.) The title given to one of the chief
angels
(Dan. 10:13, 21; 12:1). He had special charge of
Israel as a
nation. He disputed with Satan (Jude 1:9) about the
body of
Moses. He is also represented as warning against
"that old
serpent, called the Devil, and Satan, which
deceiveth the whole
world" (Rev. 12:7-9).
(2.) The father of Sethur, the spy selected to
represent Asher
(Num. 13:13).
(3.) 1 Chr. 7:3, a chief of the tribe of Issachar.
(4.) 1 Chr. 8:16, a Benjamite.
(5.) A chief Gadite in Bashan (1 Chr. 5:13).
(6.) A Manassite, "a captain of thousands" who
joined David at
Ziklag (1 Chr. 12:20).
(7.) A Gershonite Levite (1 Chr. 6:40).
(8.) The father of Omri (1 Chr. 27:18).
(9.) One of the sons of king Jehoshaphat (2 Chr.
21:2, 4). He
was murdered by his brother Jehoram.
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("who is like unto God?")
1. Numbers 13:13.
2. 1 Chronicles 5:13.
3. 1 Chronicles 5:14.
4. 1 Chronicles 6:40.
5. 1 Chronicles 7:3.
6. 1 Chronicles 8:16.
7. 1 Chronicles 12:20.
8. 1 Chronicles 27:18.
9. 2 Chronicles 21:2-4.
10. Ezra 8:8. The ARCHANGEL (Daniel 10:13; Daniel
10:21; Daniel 12:1; 2 Peter 2:11; Revelation 12:7). On the
meaning compare Exodus 15:11; Psalm 89:6-8. Contrast "who is
like unto the beast?" (Revelation 13:4.) Some think that
Michael is the Son of God. Certainly the Angel of Jehovah,
or Jehovah the Second Person, in pleading for Joshua the
high priest representing the Jewish church, uses the same
rebuke to Satan as Michael does in Judges 1:9; Zechariah
3:1-5. Michael will usher in the coming resurrection by
standing up for God's people, as their unique champion
(Daniel 12:1-2; Daniel 10:21), "your prince."
"Michael when contending with the devil about the
body of Moses (which Jehovah buried, but which was probably
translated shortly afterward, for 'no man knoweth of his
sepulchre'; hence, he appeared in a body, as did Elijah, at
the transfiguration; Satan, the accuser of the brethren,
probably opposed his translation on the ground of his sins,
but Michael contended with him and prevailed) durst not
(from reverence to Satan's former dignity, Daniel 10:8)
bring against him a railing accusation, but said The Lord
rebuke thee." This language suits an archangel rather than
the divine Son. But the connection of Michael with the Son
of God in name and some functions is intimate. The angel in
Daniel 10:13 says that Michael (apparently distinct from the
divine Son described Daniel 10:5-6; Revelation 1:13-15) as
patron of Israel before God "helped" him, while "he was
detained with the (angel of the) kings of Persia."
Gesenius translates notartiy "I gained the
ascendancy," namely, against the adverse angel of Persia, so
as to influence the Persian kings to permit the Jews' return
to Jerusalem. Daniel 10:21, "none holdeth with me in these
things, but Michael your prince," means that Michael alone,
with the angelic speaker, had the office of protecting
Israel, the world powers were all against Israel. In the
captivity, during the withholding of God's regular
manifestations to Israel, those visions of angels come
precisely when most needed. When the world powers seemed to
have overwhelmed the kingdom of God so utterly, Israel
needed to have her faith in God's promises of restoration
reinvigorated by a glimpse into the background of history in
the world of spirits, and to see there the mighty angelic
champions who are on her side under the Son of God (2 Kings
6:17).
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-1. Father of Achbor
2Ki 22:12
-2. MICHAIAH
See MAACHAH, number four
-3. A prince sent by Jehoshaphat to teach the law in the
cities
of Judah
2Ch 17:7
-4. A priest of the family of Asaph
Ne 12:35,41
-5. Son of Gemariah
Who expounds to the prophecies of Jeremiah read by to the
people
Jer 36:11-14
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(who is like God?).
1. Same as MICAH 6.
2Ch 34:25
2. Same as MICHA 3.
1Ch 9:15; Ne 12:35
3. One of the priests at the dedication of the wall of
Jerusalem. Ne 12:41
4. The daughter of Uriel of Gibeah, wife of Rehoboam
and mother of Abijah king of Judah. 2Ch 13:2 [MAACHAH,3]
5. One of the princes of Jehoshaphat whom he sent to
teach the law of Jehovah in the cities of Judah. 2Ch 17:7
6. The son of Gemariah. He is only mentioned on one
occasion. Jer 36:11,13,14
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(1.) The queen-mother of King Abijah (2 Chr. 13:2). (See
MAACAH
(2.) One of those sent out by Jehoshaphat to instruct
the
people in the law (2 Chr. 17:7).
(3.) 2 Kings 22:12.
(4.) The son of Gemariah. He reported to the king's
officers
Jeremiah's prediction, which he had heard Baruch read
(Jer.
36:11, 13) from his father Gemariah's chamber in the
temple.
(5.) A Levite (Neh. 12:35).
(6.) A priest (Neh. 12:41).
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(See MICAH; MICHA.)
1. Nehemiah 12:41.
2. 2 Chronicles 17:7.
3. Son of Gemariah. (See GEMARIAH; BARUCH; JEREMIAH.)
(Jeremiah 36:11-14). On hearing all the Lord's words, through
Jeremiah, read by Baruch Michaiah went down to the king's
house, into the scribe's chamber where sat all the princes,
and declared unto them all the words. It was to his
grandfather Shaphan, Josiah's scribe, that Hilkiah delivered
the book of the law just found (2 Kings 22:10). (See HILKIAH.)
4. Same as Maachah, Rehoboam's wife, Abijah's mother
(2 Chronicles 13:2).
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mik'-ri (mikhri): A Benjamite dweller in Jerusalem (1 Ch 9:8).
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(worthy of price), ancestor of Elah, one of the heads of the
fathers of Benjamin. 1Ch 9:8
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prize of Jehovah, a Benjamite, the father of Uzzi (1 Chr.
9:8).
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mid'-i-an, mid'-i-an-its (midhyan, midhyanim; Madiam,
Madienaioi):
1. The Seed of Abraham to the Time of the Judges:
Midian was a son of Abraham by his concubine Keturah. To him
were born 5 sons, Ephah, Epher, Hanoch, Abida and Eldaah
(Gen 25:2,4; 1 Ch 1:32 f). Bearing gifts from Abraham, he
and his brothers, each with his own household, moved off
from Isaac into "the east country" (Gen 25:6). The first
recorded incident in the history of the tribe is a defeat
suffered "in the field of Moab" at the hands of Hadad, king
of Edom. Of this nothing beyond the fact is known (Gen
36:35; 1 Ch 1:46). The Midianites next appear as merchantmen
traveling from Gilead to Egypt, with "spicery and balm and
myrrh," with no prejudice against a turn of slave-dealing
(Gen 37:25 ff). Moses, on fleeing from Egypt, found refuge
in the land of Midian, and became son-in-law of Jethro, the
priest of Midian (Ex 2:15,21). In Midian Moses received his
commission to Israel in Egypt (Ex 4:19). A Midianite,
familiar with the desert, acted as guide ("instead of eyes")
to the children of Israel in their wilderness wanderings (Nu
10:29 ff). The friendly relations between Israel and Midian,
which seem to have prevailed at first, had been ruptured,
and we find the elders of Midian acting with those of Moab
in calling Balaam to curse Israel (Nu 22:4-7). Because of
the grievous sin into which they had seduced Israel on the
shrewd advice of Balaam, a war of vengeance was made against
the Midianites in which five of their chiefs perished; the
males were ruthlessly slain, and Balaam also was put to
death (Nu 25:15,17; 31:2 ff). We next hear of Midian as
oppressing Israel for 7 years. Along with the Amalekites and
the children of the East they swarmed across the Jordan, and
their multitudinous beasts swept up the produce of the
earth. Overwhelming disaster befell this horde at the onset
of Gideon's chosen men. In the battle and pursuit "there
fell a hundred and twenty thousand men that drew sword";
their kings, Zebah and Zalmunna, and their princes, Oreb and
Zeeb, sharing the common fate (Jdg 6--8). Echoes of this
glorious victory--"the day of Midian"--are heard in later
literature (Ps 83:9; Isa 9:4; 10:26; Hab 3:7)...
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-Son of Abraham by Keturah
Ge 25:2,4; 1Ch 1:32,33
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(strife), a son of Abraham and Keturah, Ge 25:2; 1Ch 1:32
progenitor of the Midianites, or Arabians dwelling
principally in the desert north of the peninsula of Arabia.
Southward they extended along the eastern shore of the Gulf
of Eyleh (Sinus AElaniticus); and northward they stretched
along the eastern frontier of Israel. The "land of Midian,"
the place to which Moses fled after having killed the
Egyptian, Ex 2:15,21 or the portion of it specially referred
to, was probably the peninsula of Sinai. The influence of
the Midianties on the Israelites was clearly most evil, and
directly tended to lead them from the injunctions of Moses.
The events at Shittim occasioned the injunction to vex
Midian and smite them. After a lapse of some years, the
Midianites appear again as the enemies of the Israelites,
oppressing them for seven years, but are finally defeated
with great slaughter by Gideon. [GIDEON] The Midianites are
described as true Arabs, and possessed cattle and flocks and
camels as the sand of the seashore for multitude. The spoil
taken in the war of both Moses and of Gideon is remarkable.
Nu 31:22; Jud 8:21,24-26 We have here a wealthy Arab
nation, living by plunder, delighting in finery; and, where
forays were impossible, carrying ont he traffic southward
into Arabia, the land of gold --if not naturally, by trade--
and across to Chaldea, or into the rich plains of Egypt.
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(freedom).
1. The name of one of the geographical limits of the
Joktanites when they first settled in Arabia. Ge 10:30
2. The king of Moab who was tributary to Ahab, 2Ki
3:4 but when Ahab fell at Ramoth-gilead, Mesha refused to
pay tribute to his successor, Jehoram. When Jehoram
succeeded to the throne of Israel, one of his first acts was
to secure the assistance of Jehoshaphat, his father's ally,
in reducing the Moabites to their former condition of
tributaries. The Moabites were defeated, and the king took
refuge in his last stronghold, and defended himself with the
energy of despair. With 700 fighting men he made a vigorous
attempt to cut his way through the beleaguering army, and
when beaten back, he withdrew to the wall of his city, and
there, in sight of the allied host, offered his first-born
son, his successor in the kingdom, as a burnt offering to
Chemosh, the ruthless fire-god of Moab. His bloody sacrifice
had so far the desired effect that the besiegers retired
from him to their own land. (At Dibon in Moab has lately
been discovered the famous Moabite Stone, which contains
inscriptions concerning King Mesha and his wars, and which
confirms the Bible account. --ED.)
3. The eldest son of Caleb the son of Hezron by his
wife Azubah, as Kimchi conjectures. 1Ch 2:42
4. A Benjamite, son of Shabaraim by his wife Hodesh,
who bore him in the land of Moab. 1Ch 8:9
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middle district, Vulgate, Messa. (1.) A plain in that part
of
the boundaries of Arabia inhabited by the
descendants of Joktan
(Gen. 10:30).
(2.) Heb. meysh'a, "deliverance," the eldest son of
Caleb (1
Chr. 2:42), and brother of Jerahmeel.
(3.) Heb. id, a king of Moab, the son of Chemosh-
Gad, a man of
great wealth in flocks and herds (2 Kings 3:4).
After the death
of Ahab at Ramoth-Gilead, Mesha shook off the yoke
of Israel;
but on the ascension of Jehoram to the throne of
Israel, that
king sought the help of Jehoshaphat in an attempt to
reduce the
Moabites again to their former condition. The united
armies of
the two kings came unexpectedly on the army of the
Moabites, and
gained over them an easy victory. The whole land was
devastated
by the conquering armies, and Mesha sought refuge in
his last
stronghold, Kir-harasheth (q.v.). Reduced to
despair, he
ascended the wall of the city, and there, in the
sight of the
allied armies, offered his first-born son a
sacrifice to
Chemosh, the fire-god of the Moabites. This fearful
spectacle
filled the beholders with horror, and they retired
from before
the besieged city, and recrossed the Jordan laden
with spoil (2
Kings 3:25-27).
The exploits of Mesha are recorded in the Phoenician
inscription on a block of black basalt found at
Dibon, in Moab,
usually called the "Moabite stone" (q.v.).
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1. King of Moab. frontDIBON on his victorious campaign
against Israel, and confirmation of Scripture.) Revolted at
Ahab's death (2 Kings 1:1; 2 Kings 3:4-5). Being
"sheepmasters" the Moabites had rendered tribute to Israel
ever since David's days (2 Samuel 8:2) in flocks, 100,000
lambs, and 100,000 rams with the wool. Isaiah (Isaiah 16:1)
counsels Moab to resume payment, "send the lamb to the ruler
... from Sela unto ... Zion." frontJEHORAM, JEHOSHAPHAT,
ELISHA, ENGEDI, CHEMOSH, on the confederacy against Mesha
and the superstitions indignation raised against Israel
because of their reducing him to such desperation that he
sacrificed his own son (Micah 6:7), so that the allies
departed to their own land.)
2. Firstborn of Jerahmeel's brother Caleb; father,
i.e. founder, of Ziph (1 Chronicles 2:42).
3. A descendant of Benjamin, born in Moab, son of
Shaharaim and Hodesh (1 Chronicles 8:8-9). 1 Chronicles 8:4.
Joktan's descendants "dwelt from Mesha, as thou goest unto
Sephar a mount of the East." The western port of Arabia;
Muss (Bothart), Mesene ("a fluviatile island") at the mouth
of the Tigris and Euphrates, near Bassora (Gesenius)
(Genesis 10:30); Beishe in the N. of Yemen (Knobel).
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me'-shak (meshakh): Possibly the Sumerian form of the
Babylonian Cil-Asharidu, "the shadow of the prince," just as
Shadrach probably means "the servant of Sin," and Abednego the
"servant of Ishtar." Meshach was one of the three Hebrew
companions of Daniel, whose history is given in the first
chapters of the Book of Daniel.
See, further, under SHADRACH.
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-A name given by the chief eunuch to Mishael, one of the three
Hebrew young men
Da 1:7; 2:49; 3:12-30
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(guest of a king), the name given to Mishael, one of the
companions of Daniel, who with three others was taught, Da 1:4
and qualified to "stand before" King Nebuchadnezzar, Da 1:5 as
his personal attendants and advisers. Da 1:20 But
notwithstanding their Chaldeans education, these three young
Hebrews were strongly attached to the religion of their
fathers; and their refusal to join in the worship of the image
on the plain of Dura gave a handle of accusation to the
Chaldeans. The rage of the king, the swift sentence of
condemnation passed upon the three offenders, their miraculous
preservation from the fiery furnace heated seven times hotter
than usual, the king's acknowledgement of the God of Shadrach,
Meshach and Abednego, with their restoration to office, are
written in the third chapter of Daniel, and there the history
leaves them.
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the title given to Mishael, one of the three Hebrew youths who
were under training at the Babylonian court for the
rank of Magi
(Dan. 1:7; 2:49; 3:12-30). This was probably the name
of some
Chaldean god.
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me'-shek, me'-sek (meshekh, "long," "tall"; Mosoch): Son of
Japheth (Gen 10:2; 1 Ch 1:5; 1:17 is a scribal error for
"Mash"; compare Gen 10:22,23). His descendants and their
dwelling-place (probably somewhere in the neighborhood of
armenia (Herodotus iii.94)) seem to be regarded in Scripture
as synonyms for the barbaric and remote (Ps 120:5; compare
Isa 66:19, where Meshech should be read instead of "that
draw the bow"). It is thought that the "Tibareni and Moschi"
of the classical writers refer to the same people. Doubtless
they appear in the annals of Assyria as enemies of that
country under the names Tabali and Mushki--the latter the
descendants of Meshech and the former those of Tubal to whom
the term "Tibareni" may refer in the clause above. This
juxtaposition of names is in harmony with practically every
appearance of the word in Scripture. It is seldom named
without some one of the others--Tubal, Javan, Gog and Magog.
It is this which forms a good justification for making the
suggested change in Isa 66:19, where Meshech would be in the
usual company of Tubal and Javan. Ezekiel mentions them
several times, first, as engaged in contributing to the
trade of Tyre (Tiras of Gen 10:2?), in "vessels of brass"
and--very significantly--slaves; again there is the
association of Javan and Tubal with them (Ezek 27:13);
second, they are included in his weird picture of the under-
world: "them that go down into the pit" (Ezek 32:18,26).
They are mentioned again with Gog and Magog twice as those
against whom the prophet is to "set his face" (Ezek 38:2,3;
39:1).
Henry Wallace
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-1. Also called MESECH
Son of Japheth
Ge 10:2; 1Ch 1:5
-2. Son of Shem
1Ch 1:17
-3. A tribe
Ps 120:5
-4. The Moschi
Eze 27:13; 32:26; 38:2,3
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drawing out, the sixth son of Japheth (Gen. 10:2), the
founder
of a tribe (1 Chr. 1:5; Ezek. 27:13; 38:2,3). They
were in all
probability the Moschi, a people inhabiting the
Moschian
Mountains, between the Black and the Caspian Seas.
In Ps. 120:5
the name occurs as simply a synonym for foreigners
or
barbarians. "During the ascendency of the
Babylonians and
Persians in Western Asia, the Moschi were subdued;
but it seems
probable that a large number of them crossed the
Caucasus range
and spread over the northern steppes, mingling with
the
Scythians. There they became known as Muscovs, and
gave that
name to the Russian nation and its ancient capital
by which they
are still generally known throughout the East"
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Japheth's sixth son. The Moschi, a warlike race in the
mountainous region between Armenia, Iberia, and Colchis.
Associated with Tubal, the Tibareni of Pontus. Psalm 120:5, I
dwell among people lawless and fierce as "Mesech" at one
extremity of the world and "Kedar" at the other. Gog's chief
vassal, ideal representative of the pagan barbarian world.
Ezekiel 27:13," they traded the persons of men" as slaves, and
"vessels of copper," Ezekiel 32:26; Ezekiel 39:1. Moscow and
Tobolsk may derive their names from Mesech and Tubal. Magog
was Gog's original kingdom; he acquired also Mesech and Tubal,
becoming their "chief prince" ("rest"; the Scythian Tauri and
the Araxes were called Rhos, from whence Russia). Mesech was
once one of the most powerful nations of western Asia. The
Assyrians were frequently warring with them, from 1100 to 700
B.C.; then living E. of Taurus range and in Cappadocia. The
inscriptions call them Muskai, the Tibareni Tuplai (Tubal).
Caesarea Mazacha was the great Moschian capital.
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mib'-har (mibhchar, "choice"(?)): According to 1 Ch 11:38, the
name of one of David's heroes. No such name, however, occurs
in the parallel passage (2 Sam 23:36). A comparison of the two
records makes it probable that mibhchar is a corruption of
mitstsbhah = "from Zobah," which completes the designation of
the former name, Nathan of Zobah. The concluding words of the
verse, Ben-Hagri = "the son of Hagri," will then appear as a
misreading of Bani ha-gadhi = "Bani, the Gadite," thus
bringing the two records into accord.
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-One of David's valiant men
1Ch 11:38
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(choicest), one of David's heroes in the list given in 1Ch
11:38
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choice, a Hagarene, one of David's warriors (1 Chr. 11:38);
called also Bani the Gadite (2 Sam. 23:36).
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Son of Haggert (1 Chronicles 11:38), probably a corruption for
2 Samuel 23:36, "of Zobah, Bani the Gadite." Septuagint
seemingly read, "Igal the brother of Nathan, flower of the
host; Bani the Gadite."
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mib'-sam (mibhsam, "perfume"(?)):
(1) A son of Ishmael (Gen 25:13; 1 Ch 1:29).
(2) A Simeonite (1 Ch 4:25).
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-1. Son of Ishmael
Ge 25:13; 1Ch 1:29
-2. Son of Shallum
1Ch 4:25
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(sweet odor).
1. A son of Ishmael. Ge 25:13; 1Ch 1:29
2. A son of Simeon. 1Ch 4:25
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fragrance. (1.) One of Ishmael's twelve sons, and head of an
Arab tribe (Gen. 25:13).
(2.) A son of Simeon (1 Chr. 4:25).
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("sweet odor".)
1. Son of Ishmael (Genesis 25:13). Progenitor probably
of a tribe dwelling in the part of Arabia yielding balsam and
perfumes.
2. Son of Simeon; named as his brother Mishma from the
Ishmaelite Mibsam (1 Chronicles 4:25.)
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mib'-zar (mibhtsar, "a fortress"): An Edomite chief, the King
James Version "duke" (Gen 36:42; 1 Ch 1:53). According to
Eusebius, Mibzar is connected with Mibsara, a considerable
village subject to Petra and still existing in his time.
Compare Holzinger and Skinner in respective commentaries on
Genesis.
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(fortress), one of the "dukes" of Edom. Ge 36:42; 1Ch 1:53
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fortress, one of the Edomitish "dukes" descended from Esau
(Gen.
36:42; 1 Chr. 1:53).
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Duke or tribe prince of Edom of Esau (Genesis 36:42) at
Hadar's death, ("fortress"). Compare "the strong city"
(mibzar), Psalm 108:10l 9:9; Jeremiah 49:16.
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mi'-ka (mikhah, contracted from mikhayahu, "who is like Yah?
"; Codex Vaticanus, Meichaias; Codex Alexandrinus, Micha;
sometimes in the King James Version spelled Michah):
(1) The chief character of an episode given as an appendix
to the Book of Judges (Jdg 17; 18). Micah, a dweller in Mt.
Ephraim, was the founder and owner of a small private
sanctuary with accessories for worship (17:1-5), for which
he hired as priest a Judean Levite (17:7-13). Five men sent
in quest of new territory by the Danites, who had failed to
secure a settlement upon their own tribal allotment, visited
Micah's shrine, and obtained from his priest an oracle
favoring their quest (Jdg 18:1-6). They then went on until
they reached the town of Laish in the extreme North, and
deeming it suitable for the purpose, they returned to report
to their fellow-tribesmen. These at once dispatched thither
600 armed men, accompanied by their families (Jdg 18:7-12).
Passing Micah's abode, they appropriated his idols and his
priest, and when their owner pursued, he was insulted and
threatened (Jdg 18:13-26). They took Laish, destroyed it
with its inhabitants and rebuilt it under the name of Dan.
There they established the stolen images, and appointed
Micah's Levite, Jonathan, a grandson of Moses (the King
James Version "Manasseh"), priest of the new sanctuary,
which was long famous in Israel (Jdg 18:27-31)...
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-1. An Ephraimite
His robbery and idolatry
Jud 17; 18
-2. Head of a family of Reuben
1Ch 5:5
-3. Also called MICHA
Son of Mephibosheth
2Sa 9:12; 1Ch 8:34,35; 9:40,41
-4. Also called MICHAH
A Kohathite
1Ch 23:20; 24:24,25
-5. Father of Abdon
2Ch 34:20
-6. One of the minor prophets
Jer 26:18,19; Mic 1:1,14,15
Denounces the idolatry of his times
Mic 1
The oppressions of the covetous
Mic 2:1-11
Foretells the restoration of Israel
Mic 2:12,13
The injustice of judges and falsehoods of false prophets
Mic 3
Prophesies the coming of the Messiah
Mic 4; 5
Denounces the oppressions
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rebellions. (1.) Father of Amariah, a high priest of the line
of
Eleazar (1 Chr. 6:6, 7, 52).
(2.) Neh. 12:15, a priest who went to Jerusalem with
Zerubbabel. He is called Meremoth in Neh. 12:3.
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1. Sprung from Eleazar, Aaron's son; ancestor of Zadok and
Ezra (1 Chronicles 6:6). Lightfoot (Temple Serv. 4:1) thought
that he was next before Eli, and that at his death the high
priesthood passed from Eleazar's to Ithamar's line. Meraioth
and Ahitub are perhaps transposed in Azariah's genealogy (1
Chronicles 9:11; Nehemiah 11:11).
2. Nehemiah 12:15; MEREMOTH in Nehemiah 12:3.
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me-ra'-ri (merari, "bitter"; Mararei):
(1) The 3rd son of Levi, his brothers, Gershon and Kohath,
being always mentioned together with him (Gen 46:11; Ex 6:16
ff). He was among those 70 who went down to Egypt with Jacob
(Gen 46:8,11; compare 46:26 and Ex 1:5).
(2) The family of Merari, descendants of above, and always
(with one exception, for which see MERARITES) spoken of as
"sons of Merari" in numerous references, such as 1 Ch
6:1,16,19,29, which only repeat without additional
information the references to be found in the body of this
article. We early find them divided into two families, the
Mahli and Mushi (Ex 6:19; Nu 3:17,20,33). At the exodus they
numbered, under their chief Zuriel, 6,200, and they were
assigned the north side of the tabernacle as a tenting-place
(Nu 3:34,35), thus sharing in the honor of those who
immediately surrounded the tabernacle--the south side being
given to the Kohathites, the west to the Gershonites, and
the east--toward the sun-rising--being reserved for Moses,
Aaron and his sons (Nu 3:23,29,35,38). To the Merarites was
entrusted the care of the boards, bars, pillars, sockets,
vessels, pins and cords of the tabernacle (Nu 3:36,37; 4:29-
33). They and the Gershonites were "under the hand" of
Ithamar, son of Aaron, the sons of Gershon having charge of
the softer material of the tabernacles --curtains, covers,
hangings, etc. (Nu 3:25,26). When reckoned by the number fit
for service, i.e. between 30 and 50 years, the sons of
Merari were 3,200 strong (Nu 4:42-45). Because of the weight
of the material in their charge they were allowed 4 wagons
and 8 oxen for carriage (Nu 7:8). In marching, when the
tabernacle was taken down, the standard of Judah went first
(Nu 10:14); then followed the Merarites bearing the
tabernacle (Nu 10:17), and after them came the standard of
Reuben (Nu 10:18). After the settlement in Canaan they had
12 cities assigned them out of Gad, Reuben and Zebulun (Josh
21:7,34-40; 1 Ch 6:63,77-81), just as the other two branches
of Levi's family had their 12 cities respectively assigned
out of the other tribes (Josh 21). The names of these
Merarite cities are given (loc. cit.), and among them is
Ramoth-gilead, one of the cities of refuge (Josh 21:38). It
is evident from 1 Ch 6:44-47; 16:41; 25:1,3,6,9,11,15,19,21
f; compare 15:6,17-19 that they had charge under Ethan or
Jeduthun of the temple music in the service. In David's time
Asaiah was their chief (1 Ch 15:6). Himself and 220 of the
family helped David to bring up the Ark. David divided the
Levites into courses among the Gershonites, Kohathites and
Merarites (1 Ch 23:6; compare 23:21-23; 24:26-30). The
functions of certain Merarites are described in 1 Ch 26:10-
19. They also took part in cleansing the temple in
Hezekiah's time (2 Ch 29:12) as well as in the days of
Josiah (2 Ch 34:12), helping to repair the house of the
Lord. Among the helpers of Ezra, too, we find some of them
numbered (Ezr 8:18,19). The family seems to have played a
very important part in keeping steady and true such
faithfulness as remained in Israel.
(3) The father of Judith (Judith 8:1; 16:7).
Henry Wallace
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-Son of Levi
Ge 46:11
-Head the Merarite Levites
Nu 3:17,33-35
-See LEVITES
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(bitter, unhappy), third son of Levi and head of the third
great division of the Levites, the Merarites. Ge 46:8,11 At
the time of the exodus and the numbering in the wilderness,
the Merarites consisted of two families, the Mahlites and the
Mushites, Mahli and Mushi being either the two sons of the son
and grandson of Merari. 1Ch 6:19,47 Their chief at that time
was Zuriel. Their charge was the cords of the tabernacle and
the court, and all the tools connected with setting them up.
In the division of the land by Joshua, the merarites had
twelve cities assigned to them, out of Reuben, Gad and
Zebulun. Jos 21:7, 34-40; 1Ch 6:63, 77-81 In the days of
Hezekiah the Merarites were still flourishing. 2Ch 29:12,15
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sad; bitter, the youngest son of Levi, born before the descent
of Jacob into Egypt, and one of the seventy who
accompanied him
thither (Gen. 46:11; Ex. 6:16). He became the head of
one of the
great divisions of the Levites (Ex. 6:19). (See
MERARITES
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("sorrowful"), because of the anguish attending his birth
(Genesis 46:8; Genesis 46:11). (See LEVITES.) Third of
Levi's sons, Gershon, Kohath, and Merari. Born before
Jacob's going down to Egypt; of the 70 who accompanied him.
The Mahlites and Mushites were the two families of Merarites
at the Exodus and in the wilderness (1 Chronicles 6:19; 1
Chronicles 6:47; Numbers 3:20; Numbers 3:33-37; Numbers
4:29-33; Numbers 4:42-45; Numbers 7:8; Numbers 10:17-21).
They followed after Judah's standard, and before Reuben's in
the march, to set up the tabernacle against the Kohathites'
arrival. Their charge was the tabernacle boards, pillars,
etc., four wagons and eight oxen being assigned them. Joshua
assigned them 12, cities out of Reuben, Gad, and Zebulun
(Joshua 21:7; Joshua 21:34-40).
They shared with the Gershonites and Kohathites the
offices of singers, doorkeepers, etc., under David (1
Chronicles 15:1-6; 1 Chronicles 23:5-6; 1 Chronicles 23:21-
23; 1 Chronicles 26:10; 1 Chronicles 26:19); in Nehemiah's
time also (Nehemiah 11:15-16). Lord A. Hervey (Smith's
Dictionary) supposes Jeduthun the patronymic title of the
house, Ethan the head in David's time, and that Jeduthnn was
brother of an ancestor of Ethan before Hashabiah (1
Chronicles 6:45; 1 Chronicles 25:3; 1 Chronicles 25:19) and
son of Hilkiah or Amaziah. Thus, the "sons of Ethan" are
distinct from "sons of Jeduthun," and the difficulty is
explained how in David's time there could be sons of "sons
of Jeduthun" above 30 years of age for they filled offices
(1 Chronicles 26:10; 1 Chronicles 16:38), at the same time
that Jeduthun is said to be" chief of the singers."
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me'-red (meredh, "rebellion"; Septuagint has at least four
variants in 1 Ch 4:17,18): A descendant of Judah through
Caleb, and mentioned as a "son of Ezrah" (1 Ch 4:17).
Revised Version, rightly following the orthography of the
Hebrew which has here the Hebrew letter he (h) instead of
'aleph (') , as in the name of the well-known Ezra, saves us
from confusing this Ezrah with the other by giving him the
correct terminal letter. Moreover, even if the question of
spelling were waived, the absence of the mention of children
in any known passages of the life of the scribe Ezra should
settle the question, since this passage (1 Ch 4:17) is
associated with progeny.
A difficulty meets us in 1 Ch 4:18, where Mered is mentioned
as taking to wife "Bithiah the daughter of Pharaoh." That
Pharaoh is not the proper name of some individual but the
official title of Egypt's sovereign seems evident from the
fact that the King James Version margin and the Revised
Version (British and American) text agree in translating the
other wife of Mered as "the Jewess," rather than as a proper
name Jehudijah, as if to distinguish the "Jewess" from the
Egyptian. Probably "Hodiah" also is a corruption of
Jehudijah in 1 Ch 4:19, and should be translated again "the
Jewess." Targums and traditions have so changed and
transposed and "interpreted" this passage that a
sufficiently confused text has become worse confounded, and
the only solid fact that emerges is that once a
comparatively obscure Judahite (though the founder of
several towns--Gedor, Soco, Eshtemoa, etc., 4:18) married an
Egyptian princess, whether as a captive or a freewoman we do
not know.
See BITHIAH.
Henry Wallace
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(rebellion). This name occurs in a fragmentary genealogy in
1Ch 4:17,18 as that of one of the sons of Ezra. Tradition
identifies him with Caleb and Moses.
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rebellion, one of the sons of Ezra, of the tribe of Judah (1
Chr. 4:17).
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Son of Ezra of Judah; married Pharaoh's daughter (See
BITHIAH.) (1 Chronicles 4:17-18.)
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(elevations),
1. Son of Uriah or Urijah the priest, of the family of
Koz or Hakkoz, the head of the seventh course of priests as
established by David. In Ezr 8:33 Meremoth is appointed to
weigh and register the gold and silver vessels belonging to
the temple. In the rebuilding of the wall of Jerusalem under
Nehemiah we find Meremoth taking an active part. Ne 3:4
2. A layman of the sons of Bani, who had married a
foreign wife. Ezr 10:36
3. A priest, or more probably a family of priests, who
sealed the covenant with Nehemiah. Ne 10:5
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exaltations, heights, a priest who returned from Babylon with
Zerubbabel (Neh. 12:3), to whom were sent the sacred
vessels
(Ezra 8:33) belonging to the temple. He took part in
rebuilding
the walls of Jerusalem (Neh. 3:4).
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1. Son of Urijah the priest. He weighed and registered the
golden and silver vessels of the temple, which Ezra had
brought from Babylon (Ezra 8:24-30; Ezra 8:33; Nehemiah 3:4).
2. Ezra 10:36.
3. (See MERAIOTH); Nehemiah 12:3; Nehemiah 12:15.
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mer'-e-moth, me-re'-moth (meremoth, "heights"; Mereimoth):
(1) Son of Uriah (Ezr 8:33), who was head of the 7th course
of priests appointed by David (1 Ch 24:10, Hakkoz = Koz;
compare Neh 3:4,21). The family of Koz were among those
unable to prove their pedigree on the return from Babylon,
and were therefore deposed as polluted (Ezr 2:61,62).
Meremoth's division of the family must, however, have been
scatheless, for he is employed in the temple after the
return as weigher of the gold and the vessels (Ezr 8:33), a
function reserved for priests alone (Ezr 8:24-28). He takes
a double part in the reconstruction under Nehemiah, first as
a builder of the wall of the city (Neh 3:4), then as a
restorer of that part of the temple abutting on the house of
Eliashib the priest (Neh 3:21); "Marmoth" in 1 Esdras 8:62.
(2) A member of the house of Bani, and, like so many of that
house, among those who married and put away foreign wives
(Ezr 10:36). He seems to be named Carabasion (!) in the
corresponding list of 1 Esdras 9:34.
(3) The name occurs in Neh 10:5 among those who "seal the
covenant" with Nehemiah (Neh 10:1). It may there be the name
of an individual (in which case there were 4 of the name),
or it may be a family name. Certainly a "Meremoth" came back
under Zerubbabel 100 years before (Neh 12:3), and the
signatory in question may be either a descendant of the same
name or a family representative. The name recurs later in
the same list (Neh 12:15) as "Meraioth" through a scribal
error confusing the two Hebrew letters yodh (y) and cholem
(o) for mem (m). A comparison of Neh 12:1-3 and 12:12-15
shows clearly that it is the same person. Note that in 12:15
"Helkai" is the name of the contemporary leader.
(4) For Meremoth (1 Esdras 8:2 the King James Version).
See MEMEROTH.
Henry Wallace
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-1. A priest who was appointed to weigh and register gold and
silver vessels brought to Jerusalem
Ezr 8:33; Ne 3:4,21
-2. A Jew who divorced his Gentile wife after the captivity
Ezr 10:36
-3. A priest who sealed the covenant with Nehemiah
Ne 10:5; 12:3
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mer-ib-ba'-al (meribhba`al; also meri-bha`al, "Baal
contends"): The spelling varies in a single verse; 1 Ch 9:40
contains the name twice: first, in the first form above;
second, in the second form. The name is given also in 1 Ch
8:34. It is the other name of MEPHIBOSHETH (2) (which see).
In Jer 11:13 and Hos 9:10 the terms "Baal" and "Bosheth" seem
to stand in apposition, the latter form being a slightly
contemptuous alternative rendered "shame." This is akin to
other like changes, such as Esh-baal for Ish-bosheth, Jerub-
besheth for Jerub-baal, etc. The change in the first part of
the name could occur through a clerical confusion of the
Hebrew aspirate pe (p) and resh (r) in Hebrew.
Henry Wallace
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(contender against Baal). 1Ch 8:34; 9:40 [See MEPHIBOSHETH].
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contender with Baal, (1 Chr. 8:34; 9:40), elsewhere called
Mephibosheth (2 Sam. 4:4), the son of Jonathan.
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me-ro'-dak-bal'-a-dan, mer'-o-dak-b. (mero'dhakh bal'adhan;
Marodach Baladan): The son of Baladan, is mentioned in Isa
39:1, as a king of Babylon who sent an embassy to Hezekiah,
king of Judah, apparently shortly after the latter's
illness, in order to congratulate him on his recovery of
health, and to make with him an offensive and defensive
alliance. This Merodach-baladan was a king of the Chaldeans
of the house of Yakin, and was the most dangerous and
inveterate foe of Sargon and his son Sennacherib, kings of
Assyria, with whom he long and bitterly contested the
possession of Babylon and the surrounding provinces.
Merodach-Baladan seems to have seized Babylon immediately
after the death of Shalmaneser in 721 BC; and it was not
till the 12th year of his reign that Sargon succeeded in
ousting him. From that time down to the 8th campaign of
Sennacherib, Sargon and his son pursued with relentless
animosity Merodach-Baladan and his family until at last his
son Nabushumishkun was captured and the whole family of
Merodach-Baladan was apparently destroyed. According to the
monuments, therefore, it was from a worldly point of view
good politics for Hezekiah and his western allies to come to
an understanding with Merodach-Baladan and the Arameans,
Elamites, and others, who were confederated with him. From a
strategical point of view, the weakness of the allied powers
consisted in the fact that the Arabian desert lay between
the eastern and western members of the confederacy, so that
the Assyrian kings were able to attack their enemies when
they pleased and to defeat them in detail.
R. Dick Wilson
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-Called BERODACH-BALADAN, King of Persia
-Sends congratulatory letters and a present to Hezekiah
2Ki 20:12; Isa 39:1
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(worshipper of Baal) is mentioned as king of Babylon in the
days of Hezekiah both in the second hook of Kings, ch. 2Ki
20:12 and in Isaiah. ch. Isa 39:1 In the former place he is
called Berodach-baladan. The name of Merodach-baladan has been
recognized in the Assyrian inscriptions. It appears there were
two reigns of this king, the first from B.C. 721 to B.C. 709,
when he was deposed; and the second after his recovery of the
throne in B.C. 702, which lasted only half a year. There is
some doubt as to the time at which he went his ambassadors to
Hezekiah, for the purpose of inquiring as to the astronomical
marvel of which Judea had been the scene, 2Ch 32:31 but it
appears to have been B.C. 713.
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Merodach has given a son, (Isa. 39:1), "the hereditary chief
of
the Chaldeans, a small tribe at that time settled in
the marshes
at the mouth of the Euphrates, but in consequence of
his
conquest of Babylon afterwards, they became the
dominant caste
in Babylonia itself." One bearing this name sent
ambassadors to
Hezekiah (B.C. 721). He is also called Berodach-
baladan (2 Kings
20:12; 2 Chr. 20:31). (See HEZEKIAH -T0001771.)
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From the idol Merodach and Baladan ("Bel is his lord"). Read
in the Assyrian inscriptions Mardoc Erapad, or Empalin
Ptolemy's canon, Merodach Baldan in Polyhistor (Eusebius,
Chron. Can. 1; 5:1). Reigned twice in Babylon with an
interval between. Warred with Sargon and Sennacherib
successively, having thrown off allegiance to them; so
naturally drawn to Hezekiah who also had cast off the
Assyrian yoke. Inquiry about the astronomical wonder, the
recession of the dial shadow, was the pretext; an alliance
between Egypt (Isaiah 20:1;Isaiah 20:1-6), Babylon, and
Judaea was the motive of the embassy (2 Chronicles 32:31).
Hezekiah's display was to show his ability to support a war.
G. Rawlinson (Hist. Illustr. Old Testament) thinks his
embassy after Hezekiah's sickness, if in 713 B.C. as the
Hebrew numbers make it (the 14th year of Hezekiah; Isaiah
38:5; 2 Kings 18:13), was in his first reign (721-709 B.C.)
contemporary with Sargon.
His second reign was in 703 B.C., lasting six months
and followed by Belibus in 702 B.C. It is an undesigned
coincidence confirming Scripture that precisely at the time
that Babylon revolted, though before and afterwards subject
to Assyria, it mentions Merodach Baladan. (See BABEL;
BABYLON; HEZEKIAH.) Sargon in the inscriptions says that in
the 12th year of his reign he drove Merodach Baladan from
Babylon after ruling 12 years. Sennacherib says in his first
year he drove him out (Merodach Baladan fleeing to
Nagitiraggus, an island in the sea: Isaiah 20:6), setting up
Belib. Merodach Baladan it seems headed the popular party in
seeking national independence. Baladan was his ancestor; but
his father according to the inscriptions was Yagin or
Jugaeus in Ptolemy's canon.
His sons, supported by the king of Elam, continued
the struggle against Assyria under Esarhaddon, Sennacherib's
son, and his grandsons against Asshur-bani-pal, Esarhaddon's
son. Inscriptions say that Merodach Baladan, having been
conquered in battle by Sargon, and Babylonia having been
ravaged, fled to "the islands at the mouth of the
Euphrates." Belib put him to death (Polyhistor, Eusebius
Chron. Can. 1:5). Hincks suggests reasonably that
"Sennacherib" should be omitted after "king of Assyria" (2
Kings 18:13), Sargon reigning "in the 14th year of
Hezekiah." Thus, Hezekiah's sickness and the embassy of
Merodach Baladan would be at this time, in the first reign
of Merodach Baladan.
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me'-sha:
(1) (mesha`; Codex Vaticanus, Marisa; Codex Alexandrinus,
Marisas): Caleb's firstborn son, the father of Ziph,
probably the ancestor of the Ziphites (1 Ch 2:42).
(2) (mesha'; Codex Vaticanus, Misa; Codex Alexandrinus,
Mosa): A Benjamite, son of Shaharaim by his wife Hodesh,
born in the land of Moab (1 Ch 8:9).
(3) (mesha`; Mosa): A king of Moab. All the Biblical
information regarding this monarch is contained in 2 Ki 3.
Here we gather that Mesha was contemporary with Ahab,
Ahaziah and Jehoram. He was tributary to Israel, his annual
contribution consisting of 100,000 lambs and 100,000 rams.
after the death of Ahab he asserted his independence.
Jehoshaphat, king of Judah, and the king of Edom joined
forces with Jehoram in an attempt to quell the rebellion at
the instance of Elisha, who accompanied the host, water was
miraculously provided when the army of the allies was ready
to perish of thirst. Mesha came out against them and fell
upon the camp. His attack was repulsed with heavy slaughter,
and the defeated king was chased by the victors until he
took refuge in the great fortress of Kir-hareseth. A
vigorous siege was begun. Seeing that his case was
desperate, Mesha attempted, with 700 men, to break through
the lines. Failing in this, he offered his firstborn as a
burnt offering upon the wall. Then "there came great wrath
upon Israel" (by which, probably, panic is meant), and the
besiegers retired, leaving their conquest incomplete.
In his inscription (see MOABITE STONE) Mesha gives an
account of his rebellion, naming the places captured and
fortified by him. It is not surprising that he says nothing
of his defeat by Jehoram and his allies. There is, however,
one serious discrepancy. The time Moab was under the
supremacy of Israel, during the reign of Omri and half the
reign of Ahab, he puts at 40 years. According to Biblical
chronology, Omri and Ahab together reigned only 34 years.
If, with Mesha, we deduct half the reign of Ahab, the period
is reduced to 23 years. It is impossible to add to the
length of either reign. So great a difference cannot be
explained by the use of round numbers. Why Mesha should wish
to increase the time of his people's subjection is not
clear, unless, indeed, he thought in this way to magnify the
glory of their deliverer.
In Mesha the sentiment of patriotism was wedded to some
measure of military capacity. Judging by his inscription, he
was also a deeply religious man according to his lights.
Substitute "Yahweh" for "Chemosh," and his phraseology might
be that of a pious Hebrew king. The sacrifice of his son is
at once the mark of the heathen and an index of the strength
of his devotion.
(4) (mesha'; Masse): This appears to mark the western
boundary of the land occupied by the descendants of Joktan
(Gen 10:30). No certain identification is possible, but
several more or less probable have been suggested: e.g. (a)
The Greek Mesene, on the Persian Gulf, not far from the
mouth of the Tigris and the Euphrates; (b) the Syro-Arabian
desert, called Mashu in the Assyrian inscriptions; the name
here, however, could hardly cover such a vast tract as this;
more probably it denoted a place; (c) Dillmann would alter
the vowels and identify it with Massa', a branch of the
Ishmaelite stock (Gen 25:14; 1 Ch 1:30). This, however,
furnishes no clue to the locality, the territory of that
tribe being also unidentified.
W. Ewing
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-1. King of Moab
Tributary to Ahab
2Ki 3:4,5
-2. Son of Caleb
1Ch 2:42
-3. A place in possession of the Joktanites
Ge 10:30
-4. A Benjamite
1Ch 8:9
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me'-lek (melekh, "king"): Great-grandson of Jonathan, son of
Saul, grandson of Mephibosheth or Meribbaal (1 Ch 8:35; 9:41).
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the second son of Micah, the son of Merib-baal or
Mephibosheth. 1Ch 8:35; 9:41
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king, the second of Micah's four sons (1 Chr. 8:35), and thus
grandson of Mephibosheth.
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The sons of Micah were Pithon, Melech, Tahrea and R124 Ahaz.
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me-mu'-kan (memukhan; derivation unknown but probably of
Persian origin (Est 1:14,16,21)): One of "the seven princes of
Persia and Media, who saw the king's face, and sat first in
the kingdom." Ahasuerus consults these men, as those "that
knew law and judgment," as to the proper treatment of the
rebellious Vashti. Memucan is the spokesman of the reply. He
recommends Vashti's deposition so that "all the wives will
give to their husbands honor, both to great and small." This
advice is adopted and incorporated into a royal decree--with
what success is not said.
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-One of the seven princes of Ahasuerus who counsels the king
to
divorce Queen Vashti
Es 1:14-21
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(dignified), one of the seven princes of Persia in the reign
of Ahasuerus, who "saw the king's face," and sat first in the
kingdom. Es 1:14,16,21
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dignified, one of the royal counsellors at the court of
Ahasuerus, by whose suggestion Vashti was divorced
(Esther 1:14,
16, 21).
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One of the seven princes who "saw the king's face and sat
first in the kingdom" (Esther 1:13-14); "wise men who knew the
times and law and judgment." Ahasuerus accordingly consulted
them, "what shall we do unto Vashti according to law?" Memucan
as president of the council owing to his wisdom and age, or
else as an obsequious courtier knowing his master's mind, gave
his opinion first, that Vashti should be disgraced; and his
counsel the king followed.
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impoverished; to prepare; certain; true
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men'-a-hem (menachem, "one who comforts"; Manaem; 2 Ki
15:14-22):
1. Accession and Reign:
Son of Gadi and 16th king of Israel. He reigned 10 years.
Menahem was probably the officer in charge of the royal
troops in Tirzah, one of the king's residences, at the time
of the murder of Zechariah by Shallum. Hearing of the deed,
he brought up his troops and avenged the death of his master
by putting Shallum to death in Samaria. He then seized the
vacant throne. His first full year may have been 758 BC
(others, as seen below, put later).
2. Early Acts:
The country at this time, as depicted by Hosea and Amos, was
in a deplorable condition of anarchy and lawlessness.
Menahem, with a strong hand, enforced his occupation of the
throne. One town only seems to have refused to acknowledge
him. This was Tiphsah, a place 6 miles Southwest of Shechem,
now the ruined village of Khurbet Tafsah. As Menahem is said
to have attacked this enclosed city from Tirzah, lying to
its North, it is probable that he took it on the way to
Samaria, before proceeding to do battle with Shallum. If
this was so, it is some explanation of the cruelty with
which he treated its inhabitants (2 Ki 15:16). One such
instance of severity was enough. The whole kingdom was at
his feet. He proved to be a strong and determined ruler, and
during the 9 or 10 years of his governorship had no further
internecine trouble to contend with...
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(comforter), son of Gadi, who slew the usurper Shallum, and
seized the vacant throne of Israel. B.C. 772. His reign, which
lasted ten years, is briefly recorded in 2Ki 15:14-22 He
maintained the calf-worship of Jeroboam. The contemporary
prophets Hosea and Amos have left a melancholy picture of the
ungodliness, demoralization and feebleness of Israel. Menahem
reigned B.C. 771-760.
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conforting, the son of Gadi, and successor of Shallum, king of
Israel, whom he slew. After a reign of about ten years
(B.C.
771-760) he died, leaving the throne to his son
Pekahiah. His
reign was one of cruelty and oppression (2 Kings
15:14-22).
During his reign, Pul (q.v.), king of Assyria, came
with a
powerful force against Israel, but was induced to
retire by a
gift from Menahem of 1,000 talents of silver.
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Son of Gadi. Slew Shallum, and seized the throne of Israel,
772 B.C.; reigned ten years. The words (2 Kings 15:14; 2
Kings 15:16) "from Tirzah" imply that Menahem was a general
under Zechariah, stationed at Tirzah (now Tallusa), and that
he marched thence with some troops to Samaria, and avenged
his master's murder by Shallum. He then, proceeding "from
Tirzah" (2 Kings 15:16) where Israel's main army was posted,
smote Tiphsach (Thapsacus on the Euphrates), Israel's
northeastern border city under Solomon (1 Kings 4:24),
restored by Jeroboam II (2 Kings 14:25; 2 Kings 14:28), but
having probably revolted again during the anarchy at his
death. Situated on the western bank of the Euphrates on the
great trade road from Egypt, Syria, and Phoenicia to
Mesopotamia, it was important for Menahem to secure it.
With savage cruelty, "because they opened not to
him," and to strike terror into all opponents, Menahem
"smote it and ripped up the women with child," copying the
unscrupulous Syrian Hazael's cruelty (2 Kings 8:12). In
religion "he departed not all his days from the sins of
Jeroboam who made Israel to sin." Hosea and Amos depict
Israel's demoralization at the time. In his reign first
appear the Assyrians as invaders of Israel from the N.E.
under Israel. Menahem, at the cost of 1,000 talents of
silver (400,000 British pounds, reckoning the silver talent
400 British pounds), induced him to "confirm the kingdom in
his hand." By exacting 50 shekels a head from 60,000 wealthy
men of Israel, Menahem raised the money. The name Pal
appears in an Assyrian inscription as "Phallukha," who took
tribute from "the house of Omri" (Beth Khumri), i.e.
Samaria. Tiglath Pileser II, the first monarch of the new
dynasty, mentions Menahem in another inscription. Menahem
died in peace; Pekahiah his son succeeded him.
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comforter; who conducts them; preparation of heat
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me'-ni: Destiny, a god of Good Luck, possibly the Pleiades
(Isa 65:11 margin).
See ASTROLOGY, 10; GAD.
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(fate, fortune). Isa 65:11 This word is a proper name, and is
also the proper name of an object of idolatrous worship
cultivated by the Jews in Babylon.
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Isa. 65:11, marg. (A.V., "that number;" R.V., "destiny"),
probably an idol which the captive Israelites
worshipped after
the example of the Babylonians. It may have been a
symbol of
destiny. LXX., tuche.
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("numbered"), Chaldee. The first word of the mysterious
handwriting (Daniel 5:25-26), "God hath numbered thy kingdom
and finished it," i.e. fixed its number of years, and that
number is now complete. The doubling of "Mene" marks its awful
certainty.
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me-fib'-o-sheth (mephibhosheth, "idol-breaker," also MERIB-
BAAL (which see); Memphibosthe):
(1) Son of Saul by his concubine RIZPAH (which see),
daughter of Aiah (2 Sam 21:8).
See also ARMONI.
(2) Grandson of Saul, son of Jonathan, and nephew of
Mephibosheth (1) (2 Sam 4:4). He was 5 years old when his
father and grandfather were slain. He was living in charge
of a nurse, possibly because his mother was dead. Tidings of
the disaster at Jezreel and the onsweep of the Philistines
terrified the nurse. She fled with her charge in such haste
that a fall lamed the little prince in both feet for life.
His life is a series of disasters, disappointments, and
anxieties. It is a weary, broken, dispirited soul that
speaks in all his utterances. The nurse carried him to Lo-
debar among the mountains of Gilead, where he was brought up
by Machir, son of Ammiel (2 Sam 9:4). There he evidently
married, for he had a son Mica when he returned later at
David's request. When David had settled his own affairs and
subdued his enemies, he turned his inquiries to Saul's
household to see whether there were any survivors to whom he
might show kindness for Jonathan's sake (2 Sam 9:1). The
search caused the appearance of Ziba, a servant of Saul's
house (2 Sam 9:2), who had meanwhile grown prosperous by
some rapid process which can only be guessed at (2 Sam
9:9,10). From him David learned about Mephibosheth, who was
sent for. His humble bearing was consistent with his
chronically broken spirit. David put Ziba's property (which
had belonged to Saul) at Mephibosheth's disposal and made
Ziba steward thereof. Mephibosheth was also to be a daily
guest at David's table (2 Sam 9:11-13). Seventeen years
pass, during which Mephibosheth seems to have lived in
Jerusalem. Then came Absalom's rebellion. David determined
to flee, so distraught was he by the act of his son. At the
moment of flight, in great depression and need, he was
opportunely met by Ziba with food, refreshment and even
means for travel. Naturally, the king inquired for Ziba's
master. The treacherous reply was made (2 Sam 16:1-4) that
Mephibosheth had remained behind for his own ends, hoping
the people would give him, Saul's grandson, the kingdom.
David believed this and restored to Ziba the property lost.
Not till many days after did the lame prince get his chance
to give David his own version of the story. He met David on
his return from quelling Absalom's rebellion. He had not
dressed his feet, trimmed his beard nor washed his clothes
since the hour of David's departure (2 Sam 19:24). At
David's anxious request Mephibosheth told his story: his
servant had deceived him; he wanted to go with David, had
even asked for his beast to be saddled; but Ziba had left
him, and had slandered him to the king. But he would not
plead his cause any more; David is "as an angel of God";
whatever he decides will be well! (2 Sam 19:26,27). Thus
characteristically continued the speech of this lame,
broken, humble man, son of a proud family (2 Sam 19:28).
David wearily settled the matter by dividing the property
between the prince and his servant, the prince expressing
utmost content that Ziba should take all so long as David
remained friendly (2 Sam 19:29,30). That David accepted
Mephibosheth's explanation and was drawn out in heart toward
the character of the broken man is shown by the fact that
when some expiation from Saul's household was considered
necessary to turn away the famine sent by an offended deity,
Mephibosheth is spared when other members of Saul's
household were sacrificed (2 Sam 21:7). The character of
Mephibosheth well illustrates the effect of continued
disaster, suspicion and treachery upon a sensitive mind.
Henry Wallace
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-1. Son of Saul by Rizpah, whom David surrendered to the
Gibeonites to be killed
2Sa 21:8,9
-2. Son of Jonathan
2Sa 4:4
Called MERIB-BAAL
1Ch 8:34; 9:40
Was lame
2Sa 4:4
David entertains him at his table
2Sa 9:1-7; 21:7
Property restored to
2Sa 9:9,10
His ingratitude to David at the time of Absolom's
usurpation
2Sa 16:1-4; 19:24-30
Property of, confiscated
2Sa 16:4; 19:29,30
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(exterminating the idol), the name borne by two members of
the family of Saul --his son and his grandson.
1. Saul's son by Rizpah the daughter of Aiah, his
concubine. 2Sa 21:8 He and his brother Armoni were among the
seven victims who were surrendered by David to the
Gibeonites, and by them crucified to avert a famine from
which the country was suffering.
2. The son of Jonathan, grandson of Saul and nephew
of the preceding; called also Merib-baal. 1Ch 8:34 His life
seems to have been, from beginning to end, one of trial and
discomfort. When his father and grandfather were slain on
Gilboa he was an infant but five years old. At this age he
met with an accident which deprived him for life of the use
of both feet. 2Sa 4:4 After this he is found a home with
Machir ben-Ammiel a powerful Gadite, who brought him up, and
while here was married. Later on David invited him to
Jerusalem, and there treated him and his son Micha with the
greatest kindness. From this time forward he resided at
Jerusalem, of Mephibosheth's behavior during the rebellion
of Absalom we possess two accounts--his own, 2Sa 13:24-30
and that of Ziba, 2Sa 16:1-4 They are naturally at variance
with each other. In consequence of the story of Ziba, he was
rewarded by the possessions of his master. Mephibosheth's
story --which however, he had not the opportunity of telling
until several days later, when he met David returning to his
kingdom at the western bank of Jordan --was very different
from Ziba's. That David did not disbelieve it is shown by
his revoking the judgment he had previously given. That he
did not entirely reverse his decision, but allowed Ziba to
retain possession of half the lands of Mephibosheth, is
probably due partly to weariness at the whole transaction,
but mainly to the conciliatory frame of mind in which he was
at that moment. "Shall there any man be put to death this
day?" is the keynote of the whole proceeding.
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exterminator of shame; i.e., of idols. (1.) The name of
Saul's
son by the concubine Rizpah (q.v.), the daughter of
Aiah. He and
his brother Armoni were with five others "hanged on
a hill
before the Lord" by the Gibeonites, and their bodies
exposed in
the sun for five months (2 Sam. 21:8-10). (2.) The
son of
Jonathan, and grandson of Saul (2 Sam. 4:4). He was
but five
years old when his father and grandfather fell on
Mount Gilboa.
The child's nurse hearing of this calamity, fled
with him from
Gibeah, the royal residence, and stumbling in her
haste, the
child was thrown to the ground and maimed in both
his feet, and
ever after was unable to walk (19:26). He was
carried to the
land of Gilead, where he found a refuge in the house
of Machir,
the son of Ammiel, at Lo-debar, by whom he was
brought up.
Some years after this, when David had subdued all
the
adversaries of Israel, he began to think of the
family of
Jonathan, and discovered that Mephibosheth was
residing in the
house of Machir. Thither he sent royal messengers,
and brought
him and his infant son to Jerusalem, where he ever
afterwards
resided (2 Sam. 9).
When David was a fugitive, according to the story of
Ziba (2
Sam. 16:1-4) Mephibosheth proved unfaithful to him,
and was
consequently deprived of half of his estates; but
according to
his own story, however (19:24-30), he had remained
loyal to his
friend. After this incident he is only mentioned as
having been
protected by David against the vengeance the
Gibeonites were
permitted to execute on the house of Saul (21:7). He
is also
called Merib-baal (1 Chr. 8:34; 9:40). (See ZIBA
-T0003919.)
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1. Saul's son by Rizpah (2 Samuel 21:8); "crucified" (yaqah;
not talah, which would mean "hanged up") with six others
before Jehovah by the Gibeonites to avert the famine; from
barley harvest until the rains of October the bodies
remained exposed to the sun (compare Numbers 25:4), but
watched by Rizpah's pious care, and finally were committed
to Kish's sepulchre.
2. Saul's grandson, son of Jonathan. Originally
Merib-baal, an ancestor being named Baal (1 Chronicles 8:30;
1 Chronicles 8:33; 1 Chronicles 8:24; 1 Chronicles 9:36).
(See ISHBOSHETH; JERUBBAAL.) When Saul and Jonathan fell at
Gilboa Mephibosheth was but five years old. His nurse at the
sad tidings took him up and fled; in her haste she let him
fall from her shoulders (Josephus Ant., vii. 5, section 5),
whereon children in the East are carried, and he became lame
of both feet (2 Samuel 4:4; 2 Samuel 9:13). He had been for
a considerable time living in obscurity with Machir in
Lodebar beyond Jordan, near Mahanaim, his uncle Ishbosheth's
seat of government, when David through Ziba heard of him,
and for the sake of Jonathan, and his promise respecting
Jonathan's seed (1 Samuel 20:15; 1 Samuel 20:42), restored
to him all the land of Saul and admitted him to eat bread at
his table at Jerusalem continually. (See MACHIR.)...
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me-ra'-ya, me-ri'-a (merayah, "contumacious"): A priest in the
time of Joiakim son of Jeshua, and head of the priestly house
of Seraiah to which Ezra belonged (Neh 12:12; compare Ezr
7:1).
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(rebellion), a priest in the day of Joiakim. Ne 12:13
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resistance, a chief priest, a contemporary of the high priest
Joiakim (Neh. 12:12).
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me-ra'-yoth, me-ri'-oth (merayoth): The name varies much in
the Greek.
(1) A Levite, a descendant of Aaron (1 Ch 6:6 f; Ezr 7:3),
called "Memeroth" in 1 Esdras 8:2; and "Marimoth" in 2 Esdras
1:2.
(2) The son of Ahitub and father of Zadok (1 Ch 9:11).
(3) A priestly house of which, in the days of Joiakim, Helkai
was head (Neh 12:15). In Neh 12:3 the name is given as
"Meremoth."
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-1. A high priest of the line of Eleazar
1Ch 6:6,7,52; Ezr 7:3
Probably identical with the priest of same name in
1Ch 9:11; Ne 11:11
-2. A priest in the time of Joiakim
Ne 12:15
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(rebellious).
1. A descendant of Eleazar the son of Aaron and head
of a priestly house. 1Ch 6:61; 7:62 It is apparently another
Meraioth who comes in between Zadok and Ahitub in the
genealogy of Azariah. 1Ch 9:11; Ne 11:11
2. The head of one of the houses of priests, which in
the time of Joiakim the son of Jeshua was represented by
helkai. Ne 12:15
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me-het'-a-bel, me-het'-a-bel (mehetah'el, "whom God makes
happy"):
(1) Daughter of Matred, wife of Hadad or Hadar, the 8th and
apparently last of the kings of Edom (Gen 36:39; 1 Ch 1:50).
(2) Grandfather of that Shemaiah who played a treacherous part
against Nehemiah at the suggestion of Tobiah and Sanballat, by
trying to persuade Nehemiah to commit sacrilege (Neh 6:10-13).
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-A person whose grandson tried to intimidate Nehemiah
Ne 6:10
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(favored of God), another and less correct form of
Mehetabel. The ancestor of Shemaiah the prophet who was hired
against Nehemiah by Tobiah and Sanballat. Ne 6:10
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whose benefactor is God, the father of Delaiah, and
grandfather
of Shemaiah, who joined Sanballat against Nehemiah
(Neh. 6:10).
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1. Genesis 36:39.
2. MEHETABEL: Nehemiah 6:10.
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me-het'-a-bel, me-het'-a-bel (mehetah'el, "whom God makes
happy"):
(1) Daughter of Matred, wife of Hadad or Hadar, the 8th and
apparently last of the kings of Edom (Gen 36:39; 1 Ch 1:50).
(2) Grandfather of that Shemaiah who played a treacherous part
against Nehemiah at the suggestion of Tobiah and Sanballat, by
trying to persuade Nehemiah to commit sacrilege (Neh 6:10-13).
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(favored of God), the daughter of Matred, and wife of Hadad
king of Edom. Ge 36:39
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wife of Hadad, one of the kings of Edom (Gen. 36:39).
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me-hu'-ja-el (mechuya'el, mechiya'el, "smitten of God"): A
descendant of Cain through Enoch and Irad (Gen 4:18). The list
in Gen 5:12 ff is a working-over of the same material of
genealogy by another hand at a different date of spelling
(compare spelling of Chaucer and that of today). In that ease,
Mehalalel would be the correspondent name to Mehujael (see
Expository Times, X, 353).
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(smitten by God), the son of Irad, and fourth in descent from
Cain. Ge 4:18
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smitten by God, the son of Irad, and father of Methusael (Gen.
4:18).
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me-hu'-man (me`human (Est 1:10)): A eunuch of Ahasuerus, the
first of the seven chamberlains.
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-A chamberlain of Ahasuerus
Es 1:10
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(faithful), one of the seven eunuchs of Ahasuerus. Es 1:10
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faithful, one of the eunchs whom Ahasuerus (Xerxes) commanded
to
bring in Vashti (Esther 1:10).
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On the seventh day, when the heart of the king was merry R10
with wine, he commanded Mehuman, Biztha, Harbona, Bigtha,
Abagtha, Zethar and Carkas, the seven eunuchs who served in
the presence of King Ahasuerus,
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mel'-ki (Tischendorf, Tregelles, Westcott and Hort, The New
Testament in Greek, Melchei; Textus Receptus of the New
Testament, Melchi): The name of two ancestors of Jesus
according to Luke's genealogy, one being in the 4th generation
before Joseph, the husband of Mary, the other being in the 3rd
generation before Zerubbabel (Lk 3:24,28).
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-1. Ancestor of Jesus
Lu 3:24
2. Remote ancestor of Jesus
Lu 3:28
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(my king, my counsel).
1. The son of Janna, and ancestor of Joseph in the
genealogy of Jesus Christ. Lu 3:24
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my king. (1.) The son of Addi, and father of Neri (Luke
3:28).
(2.) Luke 3:24.
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mel-kiz'e-dek, and (the King James Version in the book of
Hebrews) (malki-tsedheq, "Tsedheq, or Tsidhiq is my king" (Gen
14:18 ff; Ps 110:4); Melchisedek (Heb 5:6,10; 6:20;
7:1,10,11,15,17)): The name is explained in Heb 7:2 as "king
of righteousness," with "-i" as the old genitive ending; but
the correct explanation is no doubt the one given above;
compare Adoni-zedek in Josh 10:1, where Septuagint with Jdg
1:5-7 has Adonibezek. Melchizedek was king of Salem (=
Jerusalem) and "a priest unto 'El `Elyon" (Gen 14:18). He
brought bread and wine to Abraham after the latter's victory
over the kings, and also bestowed upon him the blessing of 'El
`Elyon. Abraham gave him "a tenth of all," i.e. of the booty
probably, unless it be of all his possessions. Gen 14:22
identifies Yahweh with 'El `Elyon, the title of the Deity as
worshipped at Jerusalem; and so Heb 7:1 ff, following
Septuagint of Gen 14:18 ff, calls Melchizedek. "priest of God
Most High," i.e. Yahweh.
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-King of Salem
Ge 14:18-20; Ps 110:4
-A priest and type of Christ
Heb 5:6,10; 6:20; 7:1-21
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(king of righteousness), king of Salem and priest of the
most high God, who met Abram in the valley of Shaveh, which
is the king's valley, bought out bread and wine, blessed
him, and received tithes from him. Ge 14:18-20 The other
places in which Melchizedek is mentioned are Ps 110:4 where
Messiah is described as a priest forever, "after the order
of Melchizedek," and Heb 5:1 ..., 6:1 ..., 7:1 ... where
these two passages of the Old Testament are quoted, and the
typical relation of Melchizedek to our Lord is stated at
great length. There is something surprising and mysterious
in the first appearance of Melchizedek, and in the
subsequent reference to him. Bearing a title which Jews in
after ages would recognize as designating their own
sovereign, bearing gifts which recall to Christians the
Lord's Supper, this Canaanite crosses for a moment the path
of Abram, and is unhesitatingly recognized as a person of
higher spiritual rank than the friend of God. Disappearing
as suddenly as he came, he is lost to the sacred writings
for a thousand years. Jewish tradition pronounces
Melchizedek to be a survivor of the deluge, the patriarch
Shem. The way in which he is mentioned in Genesis would
rather lead to the inference that Melchizedek was of one
blood with the children of Ham, among whom he lived, chief
(like the king od Sodom) of a settled Canaanitish tribe. The
"order of Melchizedek," in Ps 110:4 is explained to mean
"manner" = likeness in official dignity = a king and priest.
The relation between Melchizedek and Christ as type and
antitype is made in the Epistle to the Hebrews to consist in
the following particulars: Each was a priest, (1) not of the
Levitical tribe; (2) superior to Abraham; (3) whose
beginning and end are unknown; (4) who is not only a priest,
but also a king of righteousness and peace. A fruitful
source of discussion has been found in the site of Salem.
[SALEM]
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king of righteousness, the king of Salem (q.v.). All we
know of
him is recorded in Gen. 14:18-20. He is subsequently
mentioned
only once in the Old Testament, in Ps. 110:4. The
typical
significance of his history is set forth in detail
in the
Epistle to the Hebrews, ch. 7. The apostle there
points out the
superiority of his priesthood to that of Aaron in
these several
respects, (1) Even Abraham paid him tithes; (2) he
blessed
Abraham; (3) he is the type of a Priest who lives
for ever; (4)
Levi, yet unborn, paid him tithes in the person of
Abraham; (5)
the permanence of his priesthood in Christ implied
the
abrogation of the Levitical system; (6) he was made
priest not
without an oath; and (7) his priesthood can neither
be
transmitted nor interrupted by death: "this man,
because he
continueth ever, hath an unchangeable priesthood."
The question as to who this mysterious personage was
has given
rise to a great deal of modern speculation. It is an
old
tradition among the Jews that he was Shem, the son
of Noah, who
may have survived to this time. Melchizedek was a
Canaanitish
prince, a worshipper of the true God, and in his
peculiar
history and character an instructive type of our
Lord, the great
High Priest (Heb. 5:6, 7; 6:20). One of the Amarna
tablets is
from Ebed-Tob, king of Jerusalem, the successor of
Melchizedek,
in which he claims the very attributes and dignity
given to
Melchizedek in the Epistle to the Hebrews.
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("king of righteousness".) King of Salem (Jerusalem) and
priest of the most high God (Elion; used by Balaam, Numbers
24:16. The Phoenicians so named their chief god according to
Sanchoniathon in Enseb. Praep. Event., doubtless from
primitive revelation. After the slaughter of Chedorlaomer
Melchizedek met Abram in the valley of Shaveh (level), the
king's dale (Genesis 14:17-20; 2 Samuel 18:18), namely, the
valley of the upper Kedron, where Absalom long afterward
reared a pillar; adjoining Jerusalem. Salem was the oldest,
the poetic name (Psalm 76:2), Jebus was the next name, and
Jerusalem is the most recent name. This favors the view that
Siddim, Sodom, and Gomorrah were to the S. of the Dead Sea.
Abram in returning from Dan to Hebron would naturally take the
route by Jerusalem (Thomson, Land and Book, 2:31). Adonizedek
("lord of righteousness") corresponds; being also the name of
a king of Jerusalem (Joshua 10:1)...
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me'-le-a, mel'-e-a (Melea): An ancestor of Jesus in Luke's
genealogy (Lk 3:31).
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the son of Menan, and ancestor of Joseph in the genealogy of
Jesus Christ. Lu 3:31
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fulness, the son of Menan and father of Eliakim, in the
genealogy of our Lord (Luke 3:31).
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The son of Melea, the son of Menna, the son of Mattatha, the
son of Nathan, the son of David.
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(gift of God), a form of the name Matthan.
1. son of Levi, in the genealogy of Christ. Lu 3:20
(B.C. after 623.)
2. Grandfather of the Virgin Mary. Lu 3:21
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gift of God. (1.) The son of Levi, and father of Heli (Luke
3:24).
(2.) Son of another Levi (Luke 3:29).
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math'-u: Matthew the apostle and evangelist is mentioned in
the 4 catalogues of the apostles in Mt 10:3; Mk 3:18; Lk
6:15; Acts 1:13, though his place is not constant in this
list, varying between the 7th and the 8th places and thus
exchanging positions with Thomas. The name occurring in the
two forms Matthaios, and Maththaios, is a Greek reproduction
of the Aramaic Mattathyah, i.e. "gift of Yahweh," and
equivalent to Theodore. Before his call to the apostolic
office, according to Mt 9:9, his name was Levi. The identity
of Matthew and Levi is practically beyond all doubt, as is
evident from the predicate in Mt 10:3; and from a comparison
of Mk 2:14; Lk 5:27 with Mt 9:9. Mark calls him "the son of
Alpheus" (Mk 2:14), although this cannot have been the
Alpheus who was the father of James the Less; for if this
James and Matthew had been brothers this fact would
doubtless have been mentioned, as is the case with Peter and
Andrew, and also with the sons of Zebedee. Whether Jesus, as
He did in the case of several others of His disciples, gave
him the additional name of Matthew is a matter of which we
are not informed. As he was a customs officer (ho telones,
Mt 10:3) in Capernaum, in the territory of Herod Antipas,
Matthew was not exactly a Roman official, but was in the
service of the tetrarch of Galilee, or possibly a
subordinate officer, belonging to the class called
portitores, serving under the publicani, or superior
officials who farmed the Roman taxes. As such he must have
had some education, and doubtless in addition to the native
Aramaic must have been acquainted with the Greek His ready
acceptance of the call of Jesus shows that he must have
belonged to that group of publicans and sinners, who in
Galilee and elsewhere looked longingly to Jesus (Mt 11:19;
Lk 7:34; 15:1). Just at what period of Christ's ministry he
was called does not appear with certainty, but evidently not
at once, as on the day when he was called (Mt 9:11,14,18; Mk
5:37), Peter, James and John are already trustworthy
disciples of Jesus. Unlike the first six among the apostles,
Matthew did not enter the group from among the pupils of
John the Baptist. These are practically all the data
furnished by the New Testament on the person of Matthew, and
what is found in post-Biblical and extra-Biblical sources is
chiefly the product of imagination and in part based on
mistaking the name of Matthew for Matthias (compare Zahn,
Introduction to the New Testament, chapter liv, note 3).
Tradition states that he preached for 15 years in Israel and
that after this he went to foreign nations, the Ethiopians,
Macedonians, Syrians, Persians, Parthians and Medea being
mentioned. He is said to have died a natural death either in
Ethiopia or in Macedonia. The stories of the Roman Catholic
church that he died the death of a martyr on September 21
and of the Greek church that this occurred on November 10
are without any historical basis. Clement of Alexandria
(Strom., iv.9) gives the explicit denial of Heracleon that
Matthew suffered martyrdom.
G. H. Schodde
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-Also called LEVI
-(A receiver of customs (taxes for the Romans))
-Becomes a disciple of Jesus
Mt 9:9,10; 10:3; Mr 2:14,15; 3:18; Lu 5:27-29; 6:15;
Ac
1:13
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(gift of Jehovah). (A contraction, as is also Matthias, of
Mattathias. His original name was Levi, and his name Matthew
was probably adopted as his new apostolic name was a Jew.
His father's name was Alphaeus. His home was at Capernaum
His business was the collection of dues and customs from
persons and goods crossing the Sea of Galilee, or passing
along the great Damascus road which ran along the shore
between Bethsaida, Julius and Capernaum. Christ called him
from this work to he his disciple. He appears to have been a
man of wealth, for he made a great feast in his own house,
perhaps in order to introduce his former companions and
friends to Jesus. His business would tend to give him a
knowledge of human nature, and accurate business habits, and
of how to make a way to the hearts of many publicans and
sinners not otherwise easily reached. He is mentioned by
name, after the resurrection of Christ, only in Ac 1:15 but
he must have lived many years as an apostle, since he was
the author of the Gospel of Matthew which was written at
least twenty years later. There is reason to believe that he
remained for fifteen years at Jerusalem, after which he went
as missionary to the Persians, Parthians and Medes. There is
a legend that he died a martyr in Ethiopia. --ED.)
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gift of God, a common Jewish name after the Exile. He was
the
son of Alphaeus, and was a publican or tax-gatherer
at
Capernaum. On one occasion Jesus, coming up from the
side of the
lake, passed the custom-house where Matthew was
seated, and said
to him, "Follow me." Matthew arose and followed him,
and became
his disciple (Matt. 9:9). Formerly the name by which
he was
known was Levi (Mark 2:14; Luke 5:27); he now
changed it,
possibly in grateful memory of his call, to Matthew.
The same
day on which Jesus called him he made a "great
feast" (Luke
5:29), a farewell feast, to which he invited Jesus
and his
disciples, and probably also many of old associates.
He was
afterwards selected as one of the twelve (6:15). His
name does
not occur again in the Gospel history except in the
lists of the
apostles. The last notice of him is in Acts 1:13.
The time and
manner of his death are unknown.
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("the gift of Jehovah"), contracted from Mattathias. The
evangelist and apostle. Son of Alphaeus (not the father of
James the Less, for Matthew and James are never coupled as
brothers). Mark (Mark 2:14, compare Mark 3:18) and Luke
(Luke 5:27, compare with Luke 6:15) veil his former less
honorable occupation of a publican under his original name
Levi; but Matthew himself gives it, and humbly puts himself
after Thomas, an undesigned mark of genuineness; whereas
Mark (Mark 3:18) and Luke (Luke 6:15) put Matthew before
Thomas in the list of apostles. (See PUBLICAN.) As
subordinate to the head farmers of the Roman revenues he
collected dues at Capernaum on the sea of Galilee, the route
by which traffic passed between Damascus and the Phoenician
seaports. But Matthew is not ashamed to own his identity
with "the publican" in order to magnify Christ's grace
(Matthew 9:9), and in his catalogue of the apostles (Matthew
10:3).
Christ called him at "the receipt of custom," and he
immediately obeyed the call. Desiring to draw others of his
occupation with him to the Savior he made in His honor a
great feast (Matthew 9:9-13; Luke 5:29; Mark 2:14). "Many
publicans and sinners" thus had the opportunity of hearing
the word; and the murmuring of the Pharisee, and the reply
of our Lord "they that be whole need not a physician but
they that are sick ... I am not come to call the righteous
but sinners to repentance," imply that his effort was
crowned with success. With the undesigned propriety which
marks genuineness Matthew talks of Jesus' sitting down in
"the house" without telling whose house it was, whereas Mark
mentions it as Levi's. He was among those who met in the
upper room at Jerusalem after our Lord's ascension (Acts
1:13). Eustathius (H. E. iii. 24) says that after our Lord's
ascension Matthew preached in Judaea and then in foreign
nations (Ethiopia, according to Socrates Scholasticus, H. E.
i. 19).
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ma-thi'-as (Matthias, or Maththias; Mattithyah, "given of
Yah"): Matthias was the one upon whom the lot fell when he,
along with Joseph Barsabbas, was put forward to fill up the
place in the apostleship left vacant by Judas Iscariot (Acts
1:15-26). This election was held at Jerusalem, and the
meeting was presided over by Peter. The conditions demanded
of the candidates were that they should "have companied with
us all the time that the Lord Jesus went in and went out
among us, beginning from the baptism of John, unto the day
that he was received up from us," and that the one chosen
should "become a witness with us of his resurrection" (Acts
1:21,22). The mode of procedure was by lot, and with prayer
was the election made (compare Acts 1:24).
Hilgenfeld identifies Matthias with Nathanael (compare
NATHANAEL). He was traditionally the author of the "Gospel
of Matthias," a heretical work referred to by Origen (Hom.
on Lk, i), by Eusebius (Historia Ecclesiastica, III, 25, 6)
and by Hieronymus (Proem in Matth.). No trace of it is left.
The Gnostic Basilides (circa 133 AD) and his son Isidor
claimed to ground their doctrine in the "Gospel of
Basilides" on the teaching Matthias received directly from
the Saviour (Hippol., vii.20) (compare Hennecke,
Neutestamentliche Apokryphen, 167). Various parts of the
apocryphal "Contendings of the Apostles" deal with the
imprisonment and blinding of Matthias by the Ethiopian
cannibals, and his rescue by Andrew (compare Budge,
Contendings of the Apostles, II, 163, 164, 267-88; see also
ANDREW). According to the Martyrdom of Matthias (Budge, II,
289-94) he was sent to Damascus, and died at Phalaeon, a
city of Judea. Other sources mention Jerusalem as the place
of Matthias' ministry and burial.
C. M. Kerr
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-Surnamed JUSTUS
-Chosen as an apostle in the place of Judas
Ac 1:15-26
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(gift of God), the apostle elected to fill the place of the
traitor Judas. Ac 1:26 All beyond this that we know of him for
certainty is that he had been a constant attendant upon the
Lord Jesus during the whole course of his ministry; for such
was declared by St. Peter to be the necessary qualification of
one who was to be a witness of the resurrection. It is said
that he preached the gospel and suffered martyrdom in
Ethiopia.
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mat-i-thi'-a (mattithyah, or mattithyahu, "gift of Yah"):
(1) The Mattithiah of Neh 8:4 (1st spelling) was one of those
who stood at Ezra's right hand while he read the law (compare
1 Esdras 9:43). He may be the individual set over "things that
were baked in pans" (1 Ch 9:31).
(2) One of those appointed by David to minister before the
ark, and to "celebrate and to thank and praise Yahweh, the God
of Israel" (1 Ch 16:4,5).
(3) One of those who had foreign wives (Ezr 10:43). In 1
Esdras 9:35, "Mazitias."
(4) One of the Levites who ministered before the ark with
harps 1 Ch 15:18,21; 25:3,11, 2nd spelling).
Henry Wallace
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-1, A Levite who had charge of the baked offerings
1Ch 9:31
-2. A Levite musician
1Ch 15:18,21; 16:5
-3. A chief of the fourteenth division (shift) of temple
musicians
1Ch 25:3,21
-4. An Israelite who divorced his Gentile wife after the
captivity
Ezr 10:43
-5. A prince who stood beside Ezra when he read the law aloud
to the people
Ne 8:4
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(gift of God).
1. A Levite who presided over the offerings made in
the pans. 1Ch 9:31 comp. Levi 6:20 ( Levi 6:12 ) etc.
2. One of the Levites appointed by David to minister
before the ark in the musical service, 1Ch 16:5 "with harps
upon Sheminith," comp. 1Ch 16:21 to lead the choir. 1Ch
15:18,21; 26:3,21
3. One of the family of Nebo who had married a foreign
wife, in the days of Ezra. Ezr 10:43
4. Probably a priest, who stood at the right hand of
Ezra when he read the law to the people. Ezr 8:4
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gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chr.
25:3,
21).
(2.) The eldest son of Shallum, of the family of Korah
(1 Chr.
9:31).
(3.) One who stood by Ezra while reading the law (Neh.
8:4).
(4.) The son of Amos, and father of Joseph, in the
genealogy
of our Lord (Luke 3:25).
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1. 1 Chronicles 9:31.
2. 1 Chronicles 15:18; 1 Chronicles 15:21; 1
Chronicles 16:5; 1 Chronicles 25:3; 1 Chronicles 25:21.
3. Ezra 10:48.
4. Nehemiah 8:4.
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me-bun'-i, me-bun'-a-i (mebhunnay, "well-built"): One of
David's "braves" (2 Sam 23:27). In 2 Sam 21:18 he is named
"Sibbechai" (the Revised Version (British and American)
"Sibbecai"), and is there mentioned as the slayer of a
Philistine giant. The Revised Version (British and American)
spelling occurs in 1 Ch 11:29, the King James Version
"Sibbechai" in 1 Ch 20:4 (compare 2 Sam 21:18); and in 1 Ch
27:11 the Revised Version (British and American) spelling
recurs, where this person is mentioned as captain of the 8th
course of the 12 monthly courses that served the king in rota.
Scribal error, and the similarity in Hebrew spelling of the
two forms accounts for the difference in spelling. the Revised
Version (British and American) consistently tries to keep this
right.
Henry Wallace
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(building of Jehovah). In this form appears, In one passage
only --2Sam 23:27
--the name of one of David's guard, who is elsewhere called
SIBBECHAI,
2Sa 21:18; 1Ch 20:4 or SIBBECAI,
1Ch 11:29; 27:11 in the Authorized Version.
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construction, building of Jehovah, one of David's bodyguard
(2
Sam. 23:27; comp. 21:18); called Sibbechai and
Sibbecai (1 Chr.
11:29; 27:11).
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2 Samuel 23:27. Elsewhere Sibbechai (2 Samuel 21:18), Sibbecai
(1 Chronicles 20:4; 1 Chronicles 11:29; 1 Chronicles 27:11).
An error of transcribers.
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me'-dad (medhadh, "affectionate"): One of the 70 elders on
whom the spirit of the Lord came in the days of Moses enabling
them to prophesy. Medad and one other, Eldad, began to
prophesy in the camp, away from the other elders who had
assembled at the door of the tabernacle to hear God's message.
Joshua suggested that Eldad and Medad be stopped, but Moses
interceded on their behalf, saying, "Would that all Yahweh's
people were prophets!" (Nu 11:26-29). The subject-matter of
their prophecy has been variously supplied by tradition.
Compare the Israel Targums at the place, the apocalyptic Book
of Eldad and Modad, and Ba`al ha-Turim (ad loc.).
Ella Davis Isaacs
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-One of the seventy elders who did not go to the tabernacle
with Moses, but prophesied in the camp
Nu 11:26-29
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love, one of the elders nominated to assist Moses in the
government of the people. He and Eldad "prophesied in
the camp"
(Num. 11:24-29).
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me'-dan (medhan, "strife"): One of the sons of Abraham by
Keturah (Gen 25:2; 1 Ch 1:32). The tribe and its place remain
unidentified, and the conjecture that the name may be
connected with the Midianites is unlikely from the fact that
in the list of the sons of Abraham and Keturah Midian is
mentioned alongside of Medan.
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-Son of Abraham and Keturah
Ge 25:2; 1Ch 1:32
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(contention), a son of Abraham and Keturah. Ge 23:5; 1Ch 1:42
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contention, the third son of Abraham by Keturah (Gen. 25:2).
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("strife".) Genesis 25:2. Son of Abraham and Keturah.
Identified with Midian in Genesis 37:28; Genesis 37:36. The
Keturahites early merged into the Ishmaelite tribes.
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(= Meshech 1 Chr. 1:17), one of the four sons of Aram, and the
name of a tribe descended from him (Gen. 10:23)
inhabiting some
part probably of Mesopotamia. Some have supposed that
they were
the inhabitants of Mount Masius, the present Karja
Baghlar,
which forms part of the chain of Taurus.
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Son of Aram, Shem's son (Genesis 10:28). Josephus (Ant. 1:6)
says, "Mash founded the Mesanaeans," i.e. the inhabitants of
Mesene near Bassera where the Tigris and Euphrates fall into
the Persian gulf; this however seems too far from the other
Aramaic settlements. Gesenius identifies the descendants of
Mash with the inhabitants of Mount Masius, a range N. of
Mesopotamia, above Nisibis. Knobel reconciles this with
Josephus by supposing a migration from northern to southern
Babylonia, which however is the reverse of the direction which
the population usually took, namely from S. to N. In 1
Chronicles 1:17 the reading is Meshech, which the Septuagint
reads perhaps correctly; also in Genesis 10:23. Meshech
occurred in Genesis 10:2, among the sons of Japheth; but here
(Genesis 10:23) among Shem's descendants. Cappadocia was the
original home of the Moschi (Meshech); its population was a
mixed one, and a portion connected with Aram (Syria). Thus the
name occurring in Japheth's line and also in Shem's line
points to the mixture of Aramaic Moschi with Japhetic Moschi
in Cappadocia (G. Rawlinson).
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mas'-a (massa', "burden"): Descendant of Abraham through
Ishmael (Gen 25:14; 1 Ch 1:30). His people may be the Masani
of Ptolemy, having Eastern Arabia near Babylon as their
habitat. The marginal reading of the heading to Prov 31
mentions Lemuel as king of Massa. If that reading is accepted,
it would seem that a tribe and probably a place were named
from Ishmael's descendant. The reading is doubtful, however,
for where the phrase recurs in Prov 30 (Revised Version
(British and American)) it appears to be a gloss.
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(burden), a son of Ishmael. Ge 26:14; 1Ch 1:30 His
descendants were not improbably the Masani, placed by Ptolemy
in the east of Arabia, near the borders of Babylonia.
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a lifting up, gift, one of the sons of Ishmael, the founder
of
an Arabian tribe (Gen. 25:14); a nomad tribe
inhabiting the
Arabian desert toward Babylonia.
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Son of Ishmael (Genesis 25:14). (See LEMUEL.) The Masani,
placed by Ptolemy the geographer E. of Arabia, may have sprung
from Massa.
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