Bible Names N-Z
A limestone block was discovered among the ruins of a theatre
at the site of ancient Caesarea in Israel. It contained 4 lines
of writing in Latin which revealed a dedicatory inscription
from Pontius Pilate of Judea to Tiberias Caesar in Rome. It is
now in the Israel Museum (Jerusalem).
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A limestone block was discovered among the ruins of a theatre
at the site of ancient Caesarea in Israel. It contained 4 lines
of writing in Latin which revealed a dedicatory inscription
from Pontius Pilate of Judea to Tiberias Caesar in Rome. It is
now in the Israel Museum (Jerusalem).
Read More
According to the Bible, Zoheth was a son of Ishi. He is
mentioned in the Book of Chronicles.
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And the sons of his brother Helem; Zophah, and Imna, and
Shelesh, and Amal.
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The sons of Zophah; Suah, and Harnepher, and Shual, and Beri,
and Imrah,
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Zophah is one of the descendants of Issachar, one of the sons
of the Patriarch Jacob, as found in First Chronicles 7:35-36,
in the Hebrew Bible:
And the sons of his brother Helem; Zophah, and Imna, and
Shelesh, and Amal.
The sons of Zophah; Suah, and Harnepher, and Shual, and Beri,
and Imrah
A wiki list of Biblical names says it means "viol; honeycomb".
While the patriarchs of ancient Israel did not have viols, but
this is the word King James' translators used.
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So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar
the Naamathite went, and did according as the LORD commanded
them: the LORD also accepted Job.
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Now when Job's three friends heard of all this evil that was
come upon him, they came every one from his own place; Eliphaz
the Temanite, and Bildad the Shuhite, and Zophar the
Naamathite: for they had made an appointment together to come
to mourn with him and to comfort him.
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Then answered Zophar the Naamathite, and said,
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In the Hebrew Bible/Old Testament Book of Job, Zophar or
Tzofar (צוֹפַר "Chirping; rising early", Standard Hebrew Ẓofar,
Tiberian Hebrew Ṣôp̄ar) the Naamathite is one of the friends
of Job who visits to comfort him during his illness. His
comments can be found in chapters 11 and 20. He suggests that
Job's suffering could be divine punishment, and goes into
great detail about the consequences of living a life of sin.
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[And] when they were come to the land of Zuph, Saul said to
his servant that [was] with him, Come, and let us return; lest
my father leave [caring] for the asses, and take thought for
us.
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Now there was a certain man of Ramathaimzophim, of mount
Ephraim, and his name [was] Elkanah, the son of Jeroham, the
son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:
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The son of Zuph, the son of Elkanah, the son of Mahath, the
son of Amasai,
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Zuph meaning honeycomb in Hebrew - is the Biblical name of:
A Kohathite Levite, ancestor of Elkanah and Samuel (1 Sam.
1:1); called also Zophai and Ziph.
Land of Zuph (1 Sam. 9:5, 6), a district in which lay Samuel's
city, Ramathaim-Zophim. It was probably so named after Zuph (1
Chr. 6:26). Zuph and the city of Ramathaim-Zophim are
mentioned in the bible together with Mount Ephraim, suggesting
that they shared a similar locality.
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Zur occurs five times in the King James Bible.
The first mention is Cozbi, the daughter of Zur. She was
slain in Numbers 25:15. This is the pericope where Numbers
25:1 tells us that Israel abode in Shittim, and the people
began to commit whoredom with the daughters of Moab:
And the name of the Midianitish woman that was slain was
Cozbi, the daughter of Zur; he was head over a people, and
of a chief house in Midian.
The second mention is Numbers 31:8-9. Here, the nation of
Israel is warring against the Midianites, and a body-count
is given:
And they slew the kings of Midian, beside the rest of them
that were slain; namely, Evi, and Rekem, and Zur, and Hur,
and Reba, five kings of Midian: Balaam also the son of Beor
they slew with the sword.
And the children of Israel took all the women of Midian
captives, and their little ones, and took the spoil of all
their cattle, and all their flocks, and all their goods.
The third mention is a recapitulation of the second, at the
pericope of Joshua's death-scene, Joshua 13:21:
And all the cities of the plain, and all the kingdom of
Sihon king of the Amorites, which reigned in Heshbon, whom
Moses smote with the princes of Midian, Evi, and Rekem, and
Zur , and Hur, and Reba, which were dukes of Sihon, dwelling
in the country.
The fourth mention is in the begats at First Chronicles
8:30:
And his firstborn son Abdon, and Zur, and Kish, and Baal,
and Nadab
The fifth mention is about the servers at the temple, First
Chronicles 9:35-36:
And in Gibeon dwelt the father of Gibeon, Jehiel, whose
wife's name was Maachah:
And his firstborn son Abdon, then Zur, and Kish, and Baal,
and Ner, and Nadab.
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And the chief of the house of the father of the families of
Merari [was] Zuriel the son of Abihail: [these] shall pitch on
the side of the tabernacle northward.
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And those which pitch by him [shall be] the tribe of Simeon:
and the captain of the children of Simeon [shall be] Shelumiel
the son of Zurishaddai.
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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 Shelumiel the son of Zurishaddai.
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On the fifth day Shelumiel the son of Zurishaddai, prince of
the children of Simeon, [did offer]:
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In Numbers 1:2 , Zurishaddai ("Shaddai is my rock," i.e. my
strength) was the father of Shelumiel, the prince of the Tribe
of Simeon. He is mentioned in this context five times in the
Book of Numbers.
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In the Hebrew Bible:
A son of Jehaleleel (1 Chronicles 4:16).
A city in the south of the Tribe of Judah (Joshua 15:24),
named between Ithnan and Telem.
A city in the mountains of Judah (Joshua 15:55), south-east of
Hebron. Here David hid himself from Saul (1 Samuel 23:19;
Psalm 54). The name of Zif is found about four miles south of
Hebron, attached to a rounded hill of some 100 feet in height,
which is called Tell Zif.
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And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and
Asareel.
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In I Chronicles 4:16 , Ziphah (zī´fe) is mentioned as a son of
Jehaleleel, a descendant of Judah.
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And they came to Balaam, and said to him, Thus saith Balak the
son of Zippor, Let nothing, I pray thee, hinder thee from
coming unto me:
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And Moab said unto the elders of Midian, Now shall this
company lick up all [that are] round about us, as the ox
licketh up the grass of the field. And Balak the son of Zippor
[was] king of the Moabites at that time.
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Then Balak the son of Zippor, king of Moab, arose and warred
against Israel, and sent and called Balaam the son of Beor to
curse you:
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And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
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In Exodus 6:22 , Zithri ("the Lord protects"), a Levite, was
the son of Uzziel.
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And after her he took Maachah the daughter of Absalom; which
bare him Abijah, and Attai, and Ziza, and Shelomith.
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And Ziza the son of Shiphi, the son of Allon, the son of
Jedaiah, the son of Shimri, the son of Shemaiah;
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And Jahath was the chief, and Zizah the second: but Jeush and
Beriah had not many sons; therefore they were in one
reckoning, according to [their] father's house.
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Surely the princes of Zoan [are] fools, the counsel of the
wise counsellors of Pharaoh is become brutish: how say ye unto
Pharaoh, I [am] the son of the wise, the son of ancient kings?
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And they ascended by the south, and came unto Hebron; where
Ahiman, Sheshai, and Talmai, the children of Anak, [were].
(Now Hebron was built seven years before Zoan in Egypt.)
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The princes of Zoan are become fools, the princes of Noph are
deceived; they have also seduced Egypt, [even they that are]
the stay of the tribes thereof.
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And the sons of Simeon; Jemuel, and Jamin, and Ohad, and
Jachin, and Zohar, and Shaul the son of a Canaanitish woman:
these [are] the families of Simeon.
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And his sons Isaac and Ishmael buried him in the cave of
Machpelah, in the field of Ephron the son of Zohar the
Hittite, which [is] before Mamre;
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And the sons of Simeon; Jemuel, and Jamin, and Ohad, and
Jachin, and Zohar, and Shaul the son of a Canaanitish woman.
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And the sons of Shimon [were], Amnon, and Rinnah, Benhanan,
and Tilon. And the sons of Ishi [were], Zoheth, and Benzoheth.
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Ziha, brightness; whiteness; drought[62]
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As he went to Ziklag, there fell to him of Manasseh, Adnah,
and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu,
and Zilthai, captains of the thousands that [were] of
Manasseh.
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And Elienai, and Zilthai, and Eliel,
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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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Of Gershom; Libni his son, Jahath his son, Zimmah his son,
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The son of Ethan, the son of Zimmah, the son of Shimei,
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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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Zimran (Hebrew: זִמְרָן ; "vine dresser; celebrated; song;"),
also known as Zambran.[1] was according to the Hebrew Bible
the first son of Abraham, the patriarch of the Israelites, and
Keturah whom he wed after the death of Sarah.[2][3] Zimran had
five other brothers, Jokshan, Medan, Midian, Ishbak, and
Shuah.[4]
Josephus tells us that "Abraham contrived to settle them in
colonies; and they took possession of Troglodytis[5] and the
country of Happy Arabia, as far as it reaches to the Red
Sea."[6] 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.[7][8][9] For such reasons
Zimran has also been tentatively identified by some with the
Arabian town of Zabran, between Meeca and Medina.[10]
According to the Book of Jasher, the children of Zimran were
Abihen, Molich and Narim.
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And the people [that were] encamped heard say, Zimri hath
conspired, and hath also slain the king: wherefore all Israel
made Omri, the captain of the host, king over Israel that day
in the camp.
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And all the kings of Zimri, and all the kings of Elam, and all
the kings of the Medes,
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And it came to pass, when Zimri saw that the city was taken,
that he went into the palace of the king's house, and burnt
the king's house over him with fire, and died,
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Zimri or Zambri (Hebrew: זִמְרִי, Zimrī ; praiseworthy; Latin:
Zambri) was a king of Israel for seven days. William F.
Albright has dated his reign to 876 BCE, while E. R. Thiele
offers the date 885 BCE.[1] His story is told in 1 Kings,
Chapter 16.
He was a commander who murdered king Elah at Tirzah, and
succeeded him as king. However, Zimri reigned only seven days,
because the army elected Omri as king, and with their support
laid siege to Tirzah. Finding his position untenable, Zimri
set fire to the palace and perished.
Omri became king only after four years of war with Tibni,
another claimant to the throne of Israel.
The name Zimri became a byword for a traitor who murdered his
master. When Jehu led a bloody military revolt to seize the
throne of Israel, killed both Jehoram king of Israel and
Ahaziah king of Judah, and entered the citadel of Jezreel to
execute Queen Jezebel, she greeted him with the words: "Is it
peace, Zimri, you murderer of your master?" (2 Kings 9:31). In
John Dryden's Absalom and Achitophel, the character of Zimri
stands for the Duke of Buckingham.
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Zimri was the Prince of the Tribe of Simeon during the time of
the Israelites in the desert. At Shittim (Num. 25:6-15) he
took part in the Heresy of Peor, taking as a paramour a
Midianite woman, Cozbi. Zimri openly defied Moses before the
people who were standing at the entrance of the Tabernacle by
going in to the Midianite, but Phinehas, grandson of Aaron,
killed them both by impaling them on a spear.
The modern Phineas Priesthood believe the story of Phinehas
and Zimri provides divine mandate for the murder of race
traitors; although the previous rebuke of Miriam in Num. 12
for criticising Moses for marrying an Ethiopian woman
confounds this reading.
Zimri was also known as Shelumiel son of Zurishaddai.
It is also interesting to mention that according to The
Revelations of Saint Bridget, after his death, his soul was
condemned to hell (Book 7, Chapter 19).
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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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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 David abode in the wilderness in strong holds, and
remained in a mountain in the wilderness of Ziph. And Saul
sought him every day, but God delivered him not into his hand.
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And David saw that Saul was come out to seek his life: and
David [was] in the wilderness of Ziph in a wood.
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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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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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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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And when David was a little past the top [of the hill],
behold, Ziba the servant of Mephibosheth met him, with a
couple of asses saddled, and upon them two hundred [loaves] of
bread, and an hundred bunches of raisins, and an hundred of
summer fruits, and a bottle of wine.
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Ziba was a servant of Saul and later of Saul's grandson
Mephibosheth. (2 Samuel 9, 16, 19)
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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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Esau took his wives of the daughters of Canaan; Adah the
daughter of Elon the Hittite, and Aholibamah the daughter of
Anah the daughter of Zibeon the Hivite;
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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 he begat of Hodesh his wife, Jobab, and Zibia, and Mesha,
and Malcham,
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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 Zichri, a mighty man of Ephraim, slew Maaseiah the king's
son, and Azrikam the governor of the house, and Elkanah [that
was] next to the king.
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Furthermore over the tribes of Israel: the ruler of the
Reubenites [was] Eliezer the son of Zichri: of the Simeonites,
Shephatiah the son of Maachah:
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Zichri was a son of Izhar of the house of Levi according to
Exodus 6:21, born in Egypt. He was a nephew of Amram and a
cousin of Aaron, Miriam, and Moses.
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Now those that sealed [were], Nehemiah, the Tirshatha, the son
of Hachaliah, and Zidkijah,
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The Nethinims: the children of Ziha, the children of Hasupha,
the children of Tabbaoth,
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The Nethinims: the children of Ziha, the children of Hashupha,
the children of Tabbaoth,
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But the Nethinims dwelt in Ophel: and Ziha and Gispa [were]
over the Nethinims.
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Bring Zenas the lawyer and Apollos on their journey
diligently, that nothing be wanting unto them.
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And the captain of the guard took Seraiah the chief priest,
and Zephaniah the second priest, and the three keepers of the
door:
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And the captain of the guard took Seraiah the chief priest,
and Zephaniah the second priest, and the three keepers of the
door:
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Thus speaketh the LORD of hosts, the God of Israel, saying,
Because thou hast sent letters in thy name unto all the people
that [are] at Jerusalem, and to Zephaniah the son of Maaseiah
the priest, and to all the priests, saying,
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Zephaniah or Tzfanya (Hebrew: צְפַנְיָה, Modern Tsfanya Tiberian
Ṣəp̄anyā ; "Concealed of/is Lord") is the name of several
people in the Bible Old Testament and Jewish Tanakh. He is
also called Sophonias as in the New Catholic Encyclopaedia and
in Easton's [Bible] Dictionary. The name might mean "Yah(weh)
has concealed", "[he whom] Yah(weh) has hidden", or ""Yah(weh)
lies in wait"". The most well-known Biblical figure bearing
the name Zephaniah is the son of Cushi, and great-grandson of
Hezekiah, ninth in the literary order of the minor prophets.
He prophesied in the days of Josiah, king of Judah (B.C. 641-
610), and was contemporary with Jeremiah, with whom he had
much in common. The only primary source from which we obtain
our scanty knowledge of the personality and the rhetorical and
literary qualities of this individual is the short book of the
Old Testament (containing only three chapters), which bears
his name. The scene of his activity was the city of Jerusalem.
(Zeph 1:4-10; 3:1, 14)...
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The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz,
and Timna, and Amalek.
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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 Eliphaz were Teman, Omar, Zepho, and Gatam,
and Kenaz.
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In the Book of Enoch, Zephon, also Zepho (Heb. צפון "hidden")
was an angel, sent by the archangel Gabriel together with
Ithuriel, to find out the location of Satan after his Fall.
In Canaanite Religion Zephon was also identified with Jebel
Aqra, the home of the Elohim, from which Yahu was cast out.
According to John Milton's Paradise Lost Zephon is a cherub
and a guardian prince of Paradise.
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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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But the children of Israel committed a trespass in the
accursed thing: for Achan, the son of Carmi, the son of Zabdi,
the son of Zerah, of the tribe of Judah, took of the accursed
thing: and the anger of the LORD was kindled against the
children of Israel.
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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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Zerah or Zérach (זֶרַח / זָרַח "Sunrise", Standard Hebrew Zéraḥ /
Záraḥ, Tiberian Hebrew Zéraḥ / Zāraḥ) refers to five different
people in the Hebrew Bible. Zerah the Cushite, is an
individual mentioned by the Book of Chronicles as having
invaded the Kingdom of Judah with an enormous army, in the
days of Asa.[1] According to the text, when Zerah's army
reached that of Asa at Zephathah,[2] Zerah's army was utterly
defeated, by divine intervention,[3] and Asa's forces
collected a large volume of spoils of war.[4]...
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In that day, saith the LORD of hosts, will I take thee, O
Zerubbabel, my servant, the son of Shealtiel, saith the LORD,
and will make thee as a signet: for I have chosen thee, saith
the LORD of hosts.
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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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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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Zerubbabel (Hebrew: זְרֻבָּבֶל, Modern Zrubbavel Tiberian
Zərubbāḇél; Greek: Ζοροβαβελ, Zorobabel; Latin: Zorobabel) was
a governor of the Persian Province of Judah (Haggai 1:1 ) and
the grandson of Jehoiachin, penultimate king of Judah.
Zerubbabel led the first band of Jews, numbering 42,360, who
returned from the Babylonian Captivity in the first year of
Cyrus, King of Persia (Ezra)(538 BC). Zerubbabel also laid the
foundation of the Second Temple in Jerusalem the next year.
Muslim historian Ya'qubi attributed the recovery of the Torah
and the Books of the Prophets to him instead of Ezra.[1] The
Seder Olam Zutta lists him as the Exilarch in Babylon to
succeed Shealtiel. The texts are conflicting as to whether
Zerubbabel was the son of Shealtiel or his nephew. His son
Meshullam succeeded him as Exilarch, and was followed by
another son Hananiah. His other sons were Hashubah, Ohel,
Berechiah, Hasadiah and Jushab-hesed (1 Chronicles 3:20 ). He
also had a daughter called Shelomith (1 Chronicles 3:19 ).
Little else is known about him...
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The sons of Jehieli; Zetham, and Joel his brother, [which
were] over the treasures of the house of the LORD.
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The sons of Laadan; the chief [was] Jehiel, and Zetham, and
Joel, three.
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Zebulun (also Zebulon, Zabulon or Zaboules,[1] Hebrew: זְבֻלוּן
or זְבוּלֻן or זְבוּלוּן, Tiberian Hebrew Zəḇūlūn, Standard Hebrew
Zəvulun, commonly זבולון Zvulun in Israel) was, according to
the Books of Genesis and Numbers,[2][3] the sixth son of Jacob
and Leah, and the founder of the Israelite Tribe of Zebulun.
Some Biblical scholars believe this to be an eponymous
metaphor providing an aetiology of the connectedness of the
tribe to others in the Israelite confederation.[4] With Leah
as a matriarch, Biblical scholars believe the tribe to have
been regarded by the text's authors as a part of the original
Israelite confederation.[5]...
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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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And at Jerusalem dwelt [certain] of the children of Judah, and
of the children of Benjamin. Of the children of Judah; Athaiah
the son of Uzziah, the son of Zechariah, the son of Amariah,
the son of Shephatiah, the son of Mahalaleel, of the children
of Perez;
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Zechariah (Hebrew: זְכַרְיָה, Modern Zekharya Tiberian Zəḵaryā,
"YHWH has remembered"; Greek: Ζαχαριας Zakharias; Latin:
Zacharias, for more information see Zechariah (given name))
was a person in the Hebrew Bible (Jewish Tanakh) and Christian
Old Testament. He was the author of the Book of Zechariah, the
eleventh of the twelve minor prophets...
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In the Bible, Zechariah (Ζαχαρίας in Greek, Zacharias in KJV,
Zachary in the Douay-Rheims Bible, and زكريا in Arabic), was
the father of John the Baptist, and a relative by marriage of
Jesus...
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And afterward, saith the LORD, I will deliver Zedekiah king of
Judah, and his servants, and the people, and such as are left
in this city from the pestilence, from the sword, and from the
famine, into the hand of Nebuchadrezzar king of Babylon, and
into the hand of their enemies, and into the hand of those
that seek their life: and he shall smite them with the edge of
the sword; he shall not spare them, neither have pity, nor
have mercy.
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Thus saith the LORD; Behold, I will give Pharaohhophra king of
Egypt into the hand of his enemies, and into the hand of them
that seek his life; as I gave Zedekiah king of Judah into the
hand of Nebuchadrezzar king of Babylon, his enemy, and that
sought his life.
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And Zedekiah king of Judah shall not escape out of the hand of
the Chaldeans, but shall surely be delivered into the hand of
the king of Babylon, and shall speak with him mouth to mouth,
and his eyes shall behold his eyes;
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Zedekiah or Tzidkiyahu (Hebrew: צִדְקִיָּהוּ, Modern Tsidkiyyahu
Tiberian Ṣiḏqiyyā́hû ; "My righteousness is Yahweh"; Greek:
Ζεδεκίας, Zedekías; Latin: Sedecias) was the last king of
Judah before the destruction of the kingdom by Babylon. He was
installed as king of Judah by Nebuchadnezzar II, king of
Babylon, after a siege of Jerusalem to succeed his nephew,
Jeconiah, who was overthrown as king after a reign of only
three months and ten days.[1]
William F. Albright dates the reign of Zedekiah to 597 – 587
BC, while E. R. Thiele to 597 – 586 BC.[2] On that reckoning,
he was born c. 618 BC, being twenty-one on becoming king.
The prophet Jeremiah was his counselor, yet "he did evil in
the sight of the Lord" (2 Kings 24:19-20 ; Jeremiah 52:2-3
)...
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God hath delivered into your hands the princes of Midian, Oreb
and Zeeb: and what was I able to do in comparison of you? Then
their anger was abated toward him, when he had said that.
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Make their nobles like Oreb, and like Zeeb: yea, all their
princes as Zebah, and as Zalmunna:
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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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Zelek the Ammonite, Naharai the Beerothite, armourbearer to
Joab the son of Zeruiah,
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Zelek the Ammonite, Naharai the Berothite, the armourbearer of
Joab the son of Zeruiah,
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And they said, The LORD commanded my lord to give the land for
an inheritance by lot to the children of Israel: and my lord
was commanded by the LORD to give the inheritance of
Zelophehad our brother unto his daughters.
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The daughters of Zelophehad speak right: thou shalt surely
give them a possession of an inheritance among their father's
brethren; and thou shalt cause the inheritance of their father
to pass unto them.
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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 Daughters of Zelophehad (Hebrew: בְּנוֹת צְלָפְחָד) were five
sisters in the Hebrew Bible who lived during the Exodus of the
Israelites from Egypt, and who raised before Moses the case of
a woman’s right and obligation to inherit property in the
absence of a male heir in the family. Zelophehad (possibly
meaning "first born"), a man of the Tribe of Manasseh, had
five daughters: Mahlah, Noa, Hoglah, Milcah, and Tirzah; but
no sons, and thus no male heirs. (Num. 26:33 27:3, Josh.
17:3. ) The text tells little of Zelophehad himself, save that
he died during the 40 years when the Israelites were wandering
in the wilderness. (Num. 27:3. )...
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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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The fourth [captain] for the fourth month [was] Asahel the
brother of Joab, and Zebadiah his son after him: and in his
course [were] twenty and four thousand.
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Zebadiah ("gift of God"; "Jehovah has bestowed"; cf. Zebedee)
A son of Asahel, Joab's brother (1 Chr. 27:7).
A Levite who took part as one of the teachers in the system of
national education instituted by Jehoshaphat (2 Chr. 17:7, 8).
The son of Ishmael, "the ruler of the house of Judah in all
the king's matters" (2 Chr. 19:8-11).
A son of Beriah (1 Chr. 8:15).
A Korhite porter of the Lord's house (1 Chr. 26:2). Three or
four others of this name are also mentioned.
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Now Zebah and Zalmunna [were] in Karkor, and their hosts with
them, about fifteen thousand [men], all that were left of all
the hosts of the children of the east: for there fell an
hundred and twenty thousand men that drew sword.
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And the princes of Succoth said, [Are] the hands of Zebah and
Zalmunna now in thine hand, that we should give bread unto
thine army?
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And he said unto the men of Succoth, Give, I pray you, loaves
of bread unto the people that follow me; for they [be] faint,
and I am pursuing after Zebah and Zalmunna, kings of Midian.
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Zebah - man-killer, or sacrifice, one of the two kings (the
other being Zalmunna) who led the vast host of the Midianites
who invaded the land of Israel, and over whom Gideon gained a
great and decisive victory (Judg. 8). Zebah and Zalmunna had
succeeded in escaping across the Jordan with a remnant of the
Midianite host, but were overtaken at Karkor, probably in the
Hauran, and routed by Gideon. The kings were taken alive and
brought back across the Jordan; and confessing that they had
personally taken part in the killing of Gideon's brothers,
they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps.
83:11).
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The children of Shephatiah, the children of Hattil, the
children of Pochereth of Zebaim, the children of Ami.
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The children of Shephatiah, the children of Hattil, the
children of Pochereth of Zebaim, the children of Amon.
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And so [was] also James, and John, the sons of Zebedee, which
were partners with Simon. And Jesus said unto Simon, Fear not;
from henceforth thou shalt catch men.
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Now the names of the twelve apostles are these; The first,
Simon, who is called Peter, and Andrew his brother; James [the
son] of Zebedee, and John his brother;
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And James the [son] of Zebedee, and John the brother of James;
and he surnamed them Boanerges, which is, The sons of thunder:
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Zebedee (zibhdi, "the gift of God"; cf. Zebadiah) is a name
which may refer to: In the Gospel of Matthew (4:21, 27:56),
Zebedee was a Jewish fisherman, the husband of Salome, and the
father of James and John, two of the Apostles of Jesus.
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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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Then said Zebul unto him, Where [is] now thy mouth, wherewith
thou saidst, Who [is] Abimelech, that we should serve him?
[is] not this the people that thou hast despised? go out, I
pray now, and fight with them.
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And when Zebul the ruler of the city heard the words of Gaal
the son of Ebed, his anger was kindled.
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Zebul (ze´bel) ("habitation"), ruler of Shechem under
Abimelech
He informed his master of the intention of the people of
Shechem to transfer their allegiance to the Hivite tribe of
Hamor. This led to Abimelech's destroying the city, when he
put its entire population to the sword, and sowed the ruins
with salt.
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And [then] the coast turneth westward to Aznothtabor, and
goeth out from thence to Hukkok, and reacheth to Zebulun on
the south side, and reacheth to Asher on the west side, and to
Judah upon Jordan toward the sunrising.
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Moreover they that were nigh them, [even] unto Issachar and
Zebulun and Naphtali, brought bread on asses, and on camels,
and on mules, and on oxen, [and] meat, meal, cakes of figs,
and bunches of raisins, and wine, and oil, and oxen, and sheep
abundantly: for [there was] joy in Israel.
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There [is] little Benjamin [with] their ruler, the princes of
Judah [and] their council, the princes of Zebulun, [and] the
princes of Naphtali.
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And king David sent to Zadok and to Abiathar the priests,
saying, Speak unto the elders of Judah, saying, Why are ye the
last to bring the king back to his house? seeing the speech of
all Israel is come to the king, [even] to his house.
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These likewise cast lots over against their brethren the sons
of Aaron in the presence of David the king, and Zadok, and
Ahimelech, and the chief of the fathers of the priests and
Levites, even the principal fathers over against their younger
brethren.
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Zadok or Zadoq (Hebrew: צדוק, Tzadok meaning "Righteous") was
a Jewish High Priest in the tenth century BC. A son of Ahitub,
of the line of Eleazar (2 Samuel 8:17; 1 Chronicles 24:3),
high priest in the time of David (2 Sam. 20:25) and Solomon (1
Kings 4:4) (1 Kings 4:2). He is first mentioned as coming to
take part with David at Hebron (1 Chr. 12:27, 28). He was
probably on this account made ruler over the Aaronites
(27:17).
During the rebellion of Absalom, Zadok gained still greater
prominence. He and the Levites wished to accompany the fleeing
David with the Ark of the Covenant, but the king begged them
to remain at Jerusalem, where they could do him better service
(II Sam. xv. 24-29; comp. 35), so that it actually happened
that Ahimaaz, the son of Zadok, and Jonathan, the son of
Abiathar, brought the king an important message (ib. xvii.
21). In all these passages Zadok is mentioned before
Abiathar...
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And Abimelech gat him up to mount Zalmon, he and all the
people that [were] with him; and Abimelech took an axe in his
hand, and cut down a bough from the trees, and took it, and
laid [it] on his shoulder, and said unto the people that
[were] with him, What ye have seen me do, make haste, [and] do
as I [have done].
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Zalmon the Ahohite, Maharai the Netophathite,
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Now Zebah and Zalmunna [were] in Karkor, and their hosts with
them, about fifteen thousand [men], all that were left of all
the hosts of the children of the east: for there fell an
hundred and twenty thousand men that drew sword.
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And the princes of Succoth said, [Are] the hands of Zebah and
Zalmunna now in thine hand, that we should give bread unto
thine army?
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And he said unto the men of Succoth, Give, I pray you, loaves
of bread unto the people that follow me; for they [be] faint,
and I am pursuing after Zebah and Zalmunna, kings of Midian.
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And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave
him to wife Asenath the daughter of Potipherah priest of On.
And Joseph went out over [all] the land of Egypt.
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Zaphnath-Paaneah is the name stated by the Bible (Genesis,
41:45) as given by Pharaoh to Joseph. It seems to be an
Egyptian name, but its etymology is in doubt. Targum Onkelos
gives the meaning of the name as "the man to whom mysteries
are revealed"; pseudo-Jonathan, "one who reveals mysteries";
Josephus ("Ant." ii. 6, § 1), "a finder of mysteries." The
Authorised Version has in the margin: "Which in the Coptic
signifies, 'A revealer of secrets,' or 'The man to whom
secrets are revealed.'" There is, however, no Egyptian
etymology by which these guesses can be supported. Jerome
claims that his suggestion, "savior of the world," rests on
the Egyptian. This interpretation is also accepted by
Jablonski.
Modern Egyptologists have tried a great many etymologies for
the element "Zaphnath," but have mostly agreed that
"paaneah" contains the Egyptian "p-ônḫ," meaning "the life".
Steindorff's explanation,[1] differs somewhat; it is "ṣe(d)-
p-nute(r)-ef-onḫ" = "the god speaks, [and] he lives." This
has become popular, and is philologically possible; however,
it does not convey the allusion to Joseph's office or merits
which we should expect. The Septuagint (Ψον[or Ψομ]θομφανήχ)
and the Hexaplaric versions, however, differ so widely from
the Hebrew in the first half of the name that it may have
been disfigured by copyists.
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And afterward came out his brother, that had the scarlet
thread upon his hand: and his name was called Zarah.
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The chief of the people; Parosh, Pahathmoab, Elam, Zatthu,
Bani
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And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and
Jeremoth, and Zabad, and Aziza.
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The children of Zattu, nine hundred forty and five.
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The children of Zattu, eight hundred forty and five.
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Zattu, [uncertain derivation]; olive tree[62]
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And the sons of Jonathan; Peleth, and Zaza. These were the
sons of Jerahmeel.
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And, behold, Amariah the chief priest [is] over you in all
matters of the LORD; and Zebadiah the son of Ishmael, the
ruler of the house of Judah, for all the king's matters: also
the Levites [shall be] officers before you. Deal courageously,
and the LORD shall be with the good.
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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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The children of Zaccai, seven hundred and threescore.
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The children of Zaccai, seven hundred and threescore.
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And Zacchaeus stood, and said unto the Lord; Behold, Lord, the
half of my goods I give to the poor; and if I have taken any
thing from any man by false accusation, I restore [him]
fourfold.
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And when Jesus came to the place, he looked up, and saw him,
and said unto him, Zacchaeus, make haste, and come down; for
to day I must abide at thy house.
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And, behold, [there was] a man named Zacchaeus, which was the
chief among the publicans, and he was rich.
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Zacchaeus (Greek Ζακχαῖος, "Zakchaios" Hebrew זכי, which means
pure [1]), according to chapter 19 of the gospel of Luke, was
a superintendent of customs; a chief tax-gatherer (Latin:
publicanus) at Jericho (Luke 19:1-10 ). Tax collectors were
hated by many of their fellow Jews, who saw them as traitors
for working for the Roman Empire.
Because the lucrative production and export of balsam was
centered in Jericho, his position would have carried both
importance and wealth[2][3]. In the account, he arrived before
the crowd who were later to meet with Jesus, who was passing
through Jericho on his way to Jerusalem. Described as a short
man, the Zacchaeus climbed up a sycamore fig tree so that he
might be able to see Jesus. When Jesus reached the spot he
looked up into the branches, addressed Zacchaeus by name, and
told him to come down, for he intended to visit his house. The
crowd was shocked that Christ would sully himself by being a
guest of a tax collector...
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Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and
Asarelah, the sons of Asaph under the hands of Asaph, which
prophesied according to the order of the king.
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And next unto him builded the men of Jericho. And next to them
builded Zaccur the son of Imri.
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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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Zaccur of the house of Reuben was the father of Shammua, a
scout sent to Canaan prior to the crossing of the Jordan River
according to Numbers 13:4.
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Twenty and five years old was he when he began to reign; and
he reigned twenty and nine years in Jerusalem. His mother's
name also [was] Abi, the daughter of Zachariah.
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In the thirty and eighth year of Azariah king of Judah did
Zachariah the son of Jeroboam reign over Israel in Samaria six
months.
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And the rest of the acts of Zachariah, behold, they [are]
written in the book of the chronicles of the kings of Israel.
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That upon you may come all the righteous blood shed upon the
earth, from the blood of righteous Abel unto the blood of
Zacharias son of Barachias, whom ye slew between the temple
and the altar.
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From the blood of Abel unto the blood of Zacharias, which
perished between the altar and the temple: verily I say unto
you, It shall be required of this generation.
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But the angel said unto him, Fear not, Zacharias: for thy
prayer is heard; and thy wife Elisabeth shall bear thee a son,
and thou shalt call his name John.
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And Azariah the chief priest of the house of Zadok answered
him, and said, Since [the people] began to bring the offerings
into the house of the LORD, we have had enough to eat, and
have left plenty: for the LORD hath blessed his people; and
that which is left [is] this great store.
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And Zabad his son, and Shuthelah his son, and Ezer, and Elead,
whom the men of Gath [that were] born in [that] land slew,
because they came down to take away their cattle.
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Zabad is the name of seven men in the Hebrew Bible. Zabad
means gift or endowment.[citation needed]
In 1 Chronicles 2:36-37, Zabad is a member of the Tribe of
Judah, the family of Hezron and the house of Jahahmeel. He was
the son of Nathan and the father of Ephlal.
In 1 Chronicles 7:21, Zabad is an Ephraimite of the family of
Shuthelah. He was the son of Tanath and the father of
Suthelah.
In 1 Chronicles 11:41, Zabad is one of King David's mighty
men. He is the son of Ahlai.
In 2 Chronicles 24:26, Zabad is one of two servants of King
Joash who kill him in his bed. He is the son of Shimeath, an
Amonite woman. In 2 Kings 12:21 this same man seems to be
called Jozachar (Hebrew: יוֹזָכָר; Latin: Josachar). His fellow
conspirator is Jehozabad (Hebrew: יהוֹזָבָד; Latin: Jozabad), the
son of Shomer (Hebrew: שֹׁמֵר; Latin: Somer).
In Ezra 10:27,33,34, three men named Zabad are listed as
having taken foreign wives, whom Ezra persuades them to send
away.
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After him Baruch the son of Zabbai earnestly repaired the
other piece, from the turning [of the wall] unto the door of
the house of Eliashib the high priest.
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Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, [and]
Athlai.
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Zabbai is a name that means "wanderer" or "pure."
It appears in the bible in Ezra 10:28, and in Nehemiah 3:20,
where Zabbie is given as the father of Baruch, who "earnestly
repaired" part of the wall of Jerusalem.
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Of the sons also of Bigvai; Uthai, and Zabbud, and with them
seventy males.
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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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But the children of Israel committed a trespass in the
accursed thing: for Achan, the son of Carmi, the son of Zabdi,
the son of Zerah, of the tribe of Judah, took of the accursed
thing: and the anger of the LORD was kindled against the
children of Israel.
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And over the vineyards [was] Shimei the Ramathite: over the
increase of the vineyards for the wine cellars [was] Zabdi the
Shiphmite:
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Zabdi, son of Zerah, of the Tribe of Judah, was the father of
Carmi and the grandfather of Achan, according to Joshua 7:1.
He was present at the Battle of Jericho.
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And their brethren, mighty men of valour, an hundred twenty
and eight: and their overseer [was] Zabdiel, the son of [one
of] the great men.
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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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And Azariah the son of Nathan [was] over the officers: and
Zabud the son of Nathan [was] principal officer, [and] the
king's friend:
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Zabud (zā´ bed, meaning "gift"), son of Nathan, a priest and
friend of King Solomon, according to 1 Kings 4:5.
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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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The land of Zabulon, and the land of Nephthalim, [by] the way
of the sea, beyond Jordan, Galilee of the Gentiles;
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And leaving Nazareth, he came and dwelt in Capernaum, which is
upon the sea coast, in the borders of Zabulon and Nephthalim:
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Zebulun (also Zebulon, Zabulon or Zaboules,[1] Hebrew: זְבֻלוּן
or זְבוּלֻן or זְבוּלוּן, Tiberian Hebrew Zəḇūlūn, Standard Hebrew
Zəvulun, commonly זבולון Zvulun in Israel) was, according to
the Books of Genesis and Numbers,[2][3] the sixth son of Jacob
and Leah, and the founder of the Israelite Tribe of Zebulun.
Some Biblical scholars believe this to be an eponymous
metaphor providing an aetiology of the connectedness of the
tribe to others in the Israelite confederation.[4] With Leah
as a matriarch, Biblical scholars believe the tribe to have
been regarded by the text's authors as a part of the original
Israelite confederation.[5]...
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And Abishua begat Bukki, and Bukki begat Uzzi,
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And Uzzi begat Zerahiah, and Zerahiah begat Meraioth,
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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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Uzzi is a biblical name meaning "the Lord is my strength".
There were several:
(Greek: Οζι in 1 Chr., Σαουια in Ezra; Latin: Ozi) The son of
Bukki, and a descendant of Aaron (1 Chr. 6:5, 51; Ezra 7:4).
(Greek: Οζι; Latin: Ozi) A grandson of Issachar (1 Chr. 7:2,
3).
(Greek: Οζι; Latin: Ozi) A son of Bela, and grandson of
Benjamin (1 Chr. 7:7).
(Greek: Οζι; Latin: Ozi) A Benjamite, a chief in the tribe (1
Chr. 9:8).
(Greek: Οζι; Latin: Azzi) A son of Bani. He had the oversight
of the Levites after the return from captivity (Neh. 11:22).
(Greek: Οζι; Latin: Azzi) The head of the house of Jedaiah,
one of "the chief of the priests" (Neh. 12:19).
(Greek: Οζι; Latin: Azzi) A priest who assisted in the
dedication of the walls of Jerusalem (Neh. 12:42).
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And at Jerusalem dwelt [certain] of the children of Judah, and
of the children of Benjamin. Of the children of Judah; Athaiah
the son of Uzziah, the son of Zechariah, the son of Amariah,
the son of Shephatiah, the son of Mahalaleel, of the children
of Perez;
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And ye shall flee [to] the valley of the mountains; for the
valley of the mountains shall reach unto Azal: yea, ye shall
flee, like as ye fled from before the earthquake in the days
of Uzziah king of Judah: and the LORD my God shall come, [and]
all the saints with thee.
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Then Uzziah was wroth, and [had] a censer in his hand to burn
incense: and while he was wroth with the priests, the leprosy
even rose up in his forehead before the priests in the house
of the LORD, from beside the incense altar.
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Uzziah (Hebrew: עֻזִּיָּהוּ, Modern {{{2}}} Tiberian {{{3}}},
meaning Yahweh is my strength[1]; Greek: Οζίας; Latin: Ozias),
also known as Azariah (Hebrew: עֲזַרְיָה, Modern {{{2}}} Tiberian
{{{3}}}; Greek: Αζαρις; Latin: Azarias), was the king of the
ancient Kingdom of Judah, and one of Amaziah's sons, whom the
people appointed to replace his father (2 Kings 14:21 ; 2
Chronicles 26:1). (According to the Catholic Encyclopedia, the
second form of his name most likely results from a copyist's
error.[2]) He is one of the kings mentioned in the genealogy
of Jesus in the Gospel of Matthew.
Uzziah was sixteen when he became king of Judah[3] and reigned
for fifty-two years. William F. Albright has dated his reign
to 783 – 742 BC. Edwin R. Thiele's chronology has Uzziah
becoming coregent with his father Amaziah in 792/791 BC, with
his sole reign starting on the death of his father in 768/767
BC. Thiele dates Uzziah's being struck with leprosy to 751/750
BC, at which time his son Jotham took over the government,
with Uzziah living on until 740/739 BC.[4] Pekah became king
of Israel in the last year of Uzziah's reign. The Catholic
Encyclopedia dates his reign from 809-759 B.C.[5]...
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[Of] the sons of Uzziel; Michah: of the sons of Michah;
Shamir.
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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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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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According to the Torah, Uzziel (Hebrew: עוּזִיאֵל, ʿÛzîʾēl,
meaning El is my strength or God is my strength[1]) was the
father of Mishael, Elzaphan, and Zithri, 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]. Uzziel is
portrayed in the text as the founder of the Uzzielite faction
of Levites[4]; however, despite Uzziel supposedly being
Kohath's son, and Elzaphan's father, on some occasions the
Book of Chronicles treats the Uzzielites as being quite
distinct from the descendants of Kohath, and from those of
Elzaphan[5]...
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And Parmashta, and Arisai, and Aridai, and Vajezatha,
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Vajezatha, sprinkling the chamber[1]
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Xerxes I of Persia (English: /ˈzɜrksiːz/; Old Persian:
خشایارشا (Ḫšayāršā), IPA: [xʃajaːrʃaː]; also known as Xerxes
the Great, was the fourth Zoroastrian king of kings of the
Achamenid Empire...
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The children of Ezer [are] these; Bilhan, and Zaavan, and
Akan.
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Zaavan (za'-a-van or za'-awan) ("terror, trembling"), son of
Ezer, was a Horite chief in the Land of Edom. (Gen. 36:27 , I
Chr. 1:42 )
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And Attai begat Nathan, and Nathan begat Zabad,
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And Zabad begat Ephlal, and Ephlal begat Obed,
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And Uriah said unto David, The ark, and Israel, and Judah,
abide in tents; and my lord Joab, and the servants of my lord,
are encamped in the open fields; shall I then go into mine
house, to eat and to drink, and to lie with my wife? [as] thou
livest, and [as] thy soul liveth, I will not do this thing.
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And the shooters shot from off the wall upon thy servants; and
[some] of the king's servants be dead, and thy servant Uriah
the Hittite is dead also.
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Uriah the Hittite (Hebrew: אוריה החתי) was a soldier in King
David’s army mentioned in the Hebrew Bible. He was the husband
of Bathsheba, and was murdered by order of David by having the
soldiers retreat from him in battle. Uriah's wife was pregnant
by King David through an adulterous affair. Although under
David's order to return home and see his wife, Uriah
repeatedly refused to leave his post or leave the King's
presence to see her. Contact between the couple could have
hidden the adulterous nature of her pregnancy by David. As a
result of this murder, David was rebuked by the prophet
Nathan; furthermore, later turmoil in David's household and
throughout the kingdom of Israel, including the death of
Bathsheba's baby and the insurrection of prince Absalom, was
contemporarily explained as punishment for the sins of
adultery and murder...
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And David called for Zadok and Abiathar the priests, and for
the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel,
and Amminadab,
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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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Of the sons of Kohath; Uriel the chief, and his brethren an
hundred and twenty:
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Saint Uriel (אוּרִיאֵל "El/God is my light]", Auriel/Oriel (god
is my light) Standard Hebrew Uriʾel, Tiberian Hebrew ʾÛrîʾēl)
is one of the archangels of post-Exilic Rabbinic tradition,
and also of certain Christian traditions. His name may have
analogies with Uriah.
In apocryphal, kabbalistic and occult works Uriel has been
equated or confused with Nuriel, Uryan, Jeremiel, Vretil,
Sariel, Suriel, Puruel, Phanuel, Jehoel, Jacob, Ezrail/Azrael
and Israfil/Raphael...
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And king Ahaz commanded Urijah the priest, saying, Upon the
great altar burn the morning burnt offering, and the evening
meat offering, and the king's burnt sacrifice, and his meat
offering, with the burnt offering of all the people of the
land, and their meat offering, and their drink offerings; and
sprinkle upon it all the blood of the burnt offering, and all
the blood of the sacrifice: and the brasen altar shall be for
me to enquire [by].
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And king Ahaz went to Damascus to meet Tiglathpileser king of
Assyria, and saw an altar that [was] at Damascus: and king
Ahaz sent to Urijah the priest the fashion of the altar, and
the pattern of it, according to all the workmanship thereof.
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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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According to the Table of nations of Genesis 10 in the Hebrew
Bible, Uz is one of the sons of Aram, son of Shem.[1] This
makes him the great-grandson of Noah.
He may have given his name to an area of the Middle East,
later inhabited by the Old Testament character Job. Flavius
Josephus (Ant. 1.6.4) states the tradition that he founded the
cities of Trachonitis and Damascus.
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Hadoram also, and Uzal, and Diklah,
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Uzal in the Hebrew Bible, descendant of Joktan whose clan
supposedly settled in Saudi Arabia. He was believed to be the
founder of an Arabian tribe.
Joktan became the father of Almodad and Sheleph and
Hazarmaveth and Jerah and Hadoram and Uzal and Diklah (Genesis
10:26-27)
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And they set the ark of God upon a new cart, and brought it
out of the house of Abinadab that [was] in Gibeah: and Uzzah
and Ahio, the sons of Abinadab, drave the new cart.
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And David was displeased, because the LORD had made a breach
upon Uzzah: and he called the name of the place Perezuzzah to
this day.
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And when they came to Nachon's threshingfloor, Uzzah put forth
[his hand] to the ark of God, and took hold of it; for the
oxen shook [it].
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According to the Tanakh, Uzzah[1] (fl. 1010 BC) was an
Israelite whose death is associated with touching the Ark of
the Covenant. He was the son of Abinadab, in whose house the
men of Kirjath-jearim placed the Ark when it was brought back
from the land of the Philistines.[2] With his brother Ahio, he
drove the cart on which the ark was placed when David sought
to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in
direct violation of the divine law,[3] steadied the ark with
his hand, and was immediately killed. The place where this
occurred was then called Perez-uzzah.[4] David feared to
proceed further, and placed the ark in the house of Obed-edom
the Gittite.[5]
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Erastus abode at Corinth: but Trophimus have I left at Miletum
sick.
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Trophimus, meaning a foster-child, was an Ephesian who
accompanied Paul during a part of his third missionary journey
(Acts 20:4; 21:29). He was with Paul in Jerusalem, and the
Jews, supposing that the apostle had brought him with him into
the temple, raised a tumult which resulted in Paul’s
imprisonment. (See Herod's Temple). In writing to Timothy, the
apostle says, "Trophimus have I left at Miletus sick" (2 Tim.
4:20). This must refer to some event not noticed in the Acts.
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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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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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Tubal, תובל IPA [ tʷu'bal ] or תבל [ tu'bal ], "Thou shalt be
brought",[citation needed] in Genesis 10 (the Table of
Nations), was the name of a son of Japheth, son of Noah.
Many authors, following the Romanized Jewish author Josephus
(1st century AD), related the name to Iber. Concerning the
question of the ethnic affinity of the population of Tubal,
Josephus wrote: "Tobal gave rise to the Thobeles, who are now
called Iberes". This version was repeated by Patriarch
Eustathius of Antioch, Bishop Theodoret, and others. However,
Jerome, Isidore of Seville, and the Welsh historian Nennius
stated another tradition that Tubal was ancestor to the
Iberians, 'Italians' [i.e., Italic tribes] and 'Spanish' [who
were also called Iberians]. A divergent tradition recorded by
Hippolytus of Rome lists Tubal's descendants as the
"Hettali"...
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And Zillah, she also bare Tubalcain, an instructer of every
artificer in brass and iron: and the sister of Tubalcain [was]
Naamah.
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Tubalcain is a character mentioned in the Hebrew Bible, in
Genesis 4:22 . He was a descendant of Cain, the son of Lamech
and Zillah, and the brother of Naamah...
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And there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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The salutation by the hand of me Paul. Remember my bonds.
Grace [be] with you. Amen. <[Written from Rome to Colossians
by Tychicus and Onesimus.]>
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Grace [be] with all them that love our Lord Jesus Christ in
sincerity. Amen. <[To [the] Ephesians written from Rome, by
Tychicus.]>
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In Christianity, Tychicus was a biblical disciple (one of
seventy disciples) and companion of Paul of Tarsus. "He was a
native of the Roman province of Asia (Acts of Apostles 20:4),
born, probably, at Ephesus. About his conversion nothing is
known."[1]
From Acts 20 we learn that Tychicus joined Paul towards the
end of his third missionary journey from Corinth through
Macedonia and Asia Minor to Jerusalem remaining with the
Apostle to the final point of the journey...
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But when divers were hardened, and believed not, but spake
evil of that way before the multitude, he departed from them,
and separated the disciples, disputing daily in the school of
one Tyrannus.
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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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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 Zechariah, and Aziel, and Shemiramoth, and Jehiel, and
Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on
Alamoth;
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Also Bakbukiah and Unni, their brethren, [were] over against
them in the watches.
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Wherefore hast thou despised the commandment of the LORD, to
do evil in his sight? thou hast killed Uriah the Hittite with
the sword, and hast taken his wife [to be] thy wife, and hast
slain him with the sword of the children of Ammon.
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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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Tobias (Τοβίας) is a Greek version of the Hebrew biblical name
"Tobijah" (טוביה), meaning "God is good". It is a popular male
given name in Germany, Scandinavia, the United States and
amongst Jewish people. In English-speaking countries it is
often shortened to Toby. Other diminutives are Tobi (English,
Germany), Tobsen (Germany) and Tobbe (Sweden). Tobias has also
been a surname.
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Gomer, and all his bands; the house of Togarmah of the north
quarters, and all his bands: [and] many people with thee.
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They of the house of Togarmah traded in thy fairs with horses
and horsemen and mules.
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And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.
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Togarmah (Hebrew: תּוגרמה/Togarmah ; Armenian: Թորգոմ/T’orgom ;
Georgian: თარგამოს/T’argamos) third son of Gomer, and grandson
of Japheth, brother of Ashkenaz and Riphat (Genesis 10:3 ). He
is held to be the ancestor of the peoples of the South
Caucasus (the Georgians and the Armenians)...
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Now there was a certain man of Ramathaimzophim, of mount
Ephraim, and his name [was] Elkanah, the son of Jeroham, the
son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:
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King Tou or Toi is the name of a king of Hamath, a city
located in Syria. He is only mentioned in 2 Samuel 8:9-10 and
1 Chronicles 18:9-10. 9 Now when Tou king of Hamath heard how
David had smitten all the host of Hadarezer king of Zobah;
10 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. The text tells that King David successfully
defeated an enemy of Tou's, Hadarezer, the king of Zobah. To
congratulate David (and remind him that he was friendly to
David), he sent his son Hadoram as an ambassador and with him
a (presumably) large tribute, made mostly up of vessels of
gold and silver and brass. David added them to the Temple
treasury, after rededicating them.
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[Of] the sons of Issachar after their families: [of] Tola, the
family of the Tolaites: of Pua, the family of the Punites:
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And after Abimelech there arose to defend Israel Tola the son
of Puah, the son of Dodo, a man of Issachar; and he dwelt in
Shamir in mount Ephraim.
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Now the sons of Issachar [were], Tola, and Puah, Jashub, and
Shimron, four.
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Tola (Hebrew: תּוֹלָע, Modern Tola Tiberian Tôlāʻ ; "Worm; grub")
was one of the Judges of Israel whose career is documented in
Judges 10:1-2. Tola, the son of Puah and the grandson of Dodo
from the tribe of Issachar, judged Israel for twenty-three
years after Abimelech died and lived at Shamir in Mount
Ephraim, where he was also buried.
Of all the Biblical judges, the least is written about Tola.
None of his deeds are recorded. The entire account from Judges
10:1-2 (KJV) follows:
1And after Abimelech there arose to defend Israel Tola the son
of Puah, the son of Dodo, a man of Issachar; and he dwelt in
Shamir in mount Ephraim.
2And he judged Israel twenty and three years, and died, and
was buried in Shamir.
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And there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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(For they had seen before with him in the city Trophimus an
Ephesian, whom they supposed that Paul had brought into the
temple.)
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O Timothy, keep that which is committed to thy trust, avoiding
profane [and] vain babblings, and oppositions of science
falsely so called:
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Timothy (Greek: Τιμόθεος; Timótheos, meaning "honouring
God"[1]) was a first-century Christian bishop who died about
AD 80. The New Testament indicates that Timothy traveled with
Saint Paul, who was also his mentor. He is addressed as the
recipient of two Pauline epistles...
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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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Tiras was, according to Genesis 10 and Chronicles 1, the
last-named son of Japheth who is otherwise unmentioned in
the Hebrew Bible. According to the Book of Jubilees, the
inheritance of Tiras consisted of four large islands in the
ocean. Some scholars have speculated his descendants to have
been among the components of the Sea Peoples known to
Ancient Egypt as Tursha and to the Greeks as Tyrsenoi[1][2].
Josephus wrote that Tiras became ancestor of the
"Thirasians" (Thracians). These were the first fair-haired
people mentioned in antiquity according to Xenophanes, and
were later known as the Getae according to historians
beginning with Herodotus (4.93, 5.3). Tiras or Tyras in
antiquity was also the name of the Dniester river, and of a
Greek colony situated near its mouth.
Some, including Noah Webster, have suggested that Tiras was
worshiped by his descendants as Thor, the god of thunder,
equating both these forms with the Θουρος (Thouros)
mentioned by Homer as the "Mars of the Thracians". The
earliest Norse sagas name Thor as an ancestral chieftain,
and trace his origins to Thrace.
According to tractate Yoma, in the Talmud, Tiras is the
ancestor of Persia.
The medieval rabbinic text Book of Jasher (7:9) records the
sons of Tiras as Benib, Gera, Lupirion, and Gilak, and in
10:14, it asserts that Rushash, Cushni, and Ongolis are
among his descendants. An earlier (950 AD) rabbinic
compilation, the Yosippon, similarly claims Tiras'
descendants to be the Rossi of Kiv, i.e. Kievan Rus, listing
them together with his brother Meshech's supposed
descendants as "the Rossi; the Saqsni and the Iglesusi".
Another mediaeval Hebrew compilation, the Chronicles of
Jerahmeel, aside from quoting Yosippon as above, also
provides a separate tradition of Tiras' sons elsewhere,
naming them as Maakh, Tabel, Bal’anah, Shampla, Meah, and
Elash. This material was ultimately derived from Pseudo-
Philo (ca. 75 AD), extant copies of which list Tiras' sons
as Maac, Tabel, Ballana, Samplameac, and Elaz.
The Persian historian Muhammad ibn Jarir al-Tabari (c. 915)
recounts a tradition that Tiras had a son named Batawil,
whose daughters Qarnabil, Bakht, and Arsal became the wives
of Cush, Put, and Canaan, respectively.
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And he heard say concerning Tirhakah king of Ethiopia, He is
come forth to make war with thee. And when he heard [it], he
sent messengers to Hezekiah, saying,
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And when he heard say of Tirhakah king of Ethiopia, Behold, he
is come out to fight against thee: he sent messengers again
unto Hezekiah, saying,
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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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For if I have boasted any thing to him of you, I am not
ashamed; but as we spake all things to you in truth, even so
our boasting, which [I made] before Titus, is found a truth.
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All that are with me salute thee. Greet them that love us in
the faith. Grace [be] with you all. Amen. <[It was written to
Titus, ordained the first bishop of the church of the
Cretians, from Nicopolis of Macedonia.]>
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Titus Flavius Vespasianus, commonly known as Titus (December
30, 39 – September 13, 81), was the tenth Roman Emperor, who
reigned from 79 until his death in 81. Titus was the second
emperor of the Flavian dynasty, which ruled the Roman Empire
between 69 and 96, encompassing the reigns of Titus's father
Vespasian (69–79), Titus himself (79–81) and his younger
brother Domitian (81–96).
Prior to becoming emperor, Titus gained renown as a military
commander, serving under his father in Judaea during the First
Jewish-Roman War, which was fought between 67 and 70. The
campaign came to a brief halt with the death of emperor Nero
on June 9, 68, launching Vespasian's bid for the imperial
power during the Year of the Four Emperors. When Vespasian was
declared emperor on July 1, 69, Titus was left in charge of
ending the Jewish rebellion, which he did in 70, successfully
besieging and destroying the city and the Temple of Jerusalem.
For this achievement Titus was awarded a triumph; the Arch of
Titus commemorates his victory to this day...
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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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Tob-adonijah, my good God; the goodness of the foundation of
the Lord[1]
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The children of Delaiah, the children of Tobiah, the children
of Nekoda, six hundred fifty and two.
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The children of Delaiah, the children of Tobiah, the children
of Nekoda, six hundred forty and two.
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Now it came to pass, when Sanballat, and Tobiah, and Geshem
the Arabian, and the rest of our enemies, heard that I had
builded the wall, and [that] there was no breach left therein;
(though at that time I had not set up the doors upon the
gates;)
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Tobiah was an Ammonite official[1] (possibly a governor of
Ammon) who incited the Ammonites to hinder Ezra and
Nehemiah's efforts to rebuild Jerusalem.[2][3] He, along
with Sanballat and Geshem the Arab, resorted to a stratagem,
and, pretending to wish a conference with Nehemiah, invited
him to meet them at Ono, Benjamin. Four times they made the
request, and every time Nehemiah refused to come. Their
object was to frighten him from completing the restoration
of Jerusalem's walls and to do him some kind of harm.[4]
Tobiah also had married a daughter of Shecaniah, a Judahite
leader,[5] and had given his son, Jehohanan, in marriage to
the daughter of Meshullam, another Judahite leader,[6] for
ostensibly political purposes. Because of this, he somehow
gained enough of a Judahite coalition to use the Judahites
themselves to send letters to Nehemiah, telling him of
Tobiah's "good deeds" in an apparent attempt to weaken
Nehemiah's resolve to keep Tobiah out of the rebuilding
effort. Tobiah meanwhile sent intimidating letters directly
to Nehemiah.[7]
Additionally, Tobiah had established a close relationship
with Eliashib, the Israelite high priest, such that Eliashib
emptied a room of the temple filled with the Israelite's
grain offerings, incense, temple articles, and the tithes of
grain, new wine and oil meant for the work of the temple and
the temple workers themselves so that Tobiah could put his
own household goods in the newly constructed temple. Upon
hearing this, Nehemiah, who was then in Babylon serving
Artaxerxes II (as there was no work at the Temple during the
reigns of Darius the Great, Ahasuerus (probably Xerxes), or
Artaxerxes I,[8] ) requested permission to return to Judah.
After returning, he promptly threw all of Tobiah's
belongings out of the temple room, purified the room, and
put back all that had originally been there.[9]
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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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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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Tiglath-Pileser I (from the Hebraic form[1] of Akkadian:
Tukultī-apil-Ešarra, "my trust is in the son of Esharra")
(ܬܲܟܲܠܬܝܼ ܐܵܦܸܠ ܥܝܼܫܵܪܵܐ) was a king of Assyria during the Middle
Assyrian period (1114–1076 BC). According to Georges Roux,
Tiglath-Pileser was, "one of the two or three great Assyrian
monarchs since the days of Shamshi-Adad I".[2] From his
surviving inscriptions, he seems to have carefully cultivated
a fear of himself in his subjects and in his enemies alike...
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Tiglath-Pileser III (from the Hebraic form[1] of Akkadian:
Tukultī-apil-Ešarra, "my trust is in the son of Esharra") was
a prominent king of Assyria in the 8th century BC (ruled 745–
727 BC)[2][3] and is widely regarded as the founder of the
Neo-Assyrian Empire.[4][5] He is considered to be one of the
most successful military commanders in world history,
conquering most of the world known to the Assyrians before his
death...
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And they came to Jericho: and as he went out of Jericho with
his disciples and a great number of people, blind Bartimaeus,
the son of Timaeus, sat by the highway side begging.
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Timaeus, mentioned in the Mark 10:46 as the father of
Bartimaeus
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And Timna was concubine to Eliphaz Esau's son; and she bare to
Eliphaz Amalek: these [were] the sons of Adah Esau's wife.
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The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz,
and Timna, and Amalek.
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And the children of Lotan were Hori and Hemam; and Lotan's
sister [was] Timna.
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The Philistines also had invaded the cities of the low
country, and of the south of Judah, and had taken Bethshemesh,
and Ajalon, and Gederoth, and Shocho with the villages
thereof, and Timnah with the villages thereof, Gimzo also and
the villages thereof: and they dwelt there.
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And the border compassed from Baalah westward unto mount Seir,
and passed along unto the side of mount Jearim, which [is]
Chesalon, on the north side, and went down to Bethshemesh, and
passed on to Timnah:
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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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Biblical Timnah is identified with the modern archeological
site of Tel Batash, in the Sorek Valley of Israel, near
Kibbutz Tal Shahar.
The site was first settled in the Middle Bronze Age by
creating an earthen rampart that enclosed the 10 acre / 40
hectare site. Excavations under the leadership of Amihai Mazar
and George L. Kelm during the 1980s-1990s uncovered twelve
strata of continuous settlement at the site through the
Hellenistic period, with sparse settlement nearby during the
Byzantine period.
Strategically located in the Sorek Valley that allows access
from the Coastal Plain through the Shephelah and into the
Central Hill Country of Judah, Timnah is mentioned in the
Hebrew Bible in the Genesis story of Tamar. More important,
the site is featured in the Book of Judges (Chapter 14) in the
Samson saga. Samson marries a "girl of the Philistines" from
Timnah.
The site is not to be confused with the copper smelting site
of Timna in the Arabah near the modern Israeli city of Eilat.
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And the saying pleased the whole multitude: and they chose
Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch:
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Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians [which is] in God the Father and [in] the Lord
Jesus Christ: Grace [be] unto you, and peace, from God our
Father, and the Lord Jesus Christ.
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Paul and Timotheus, the servants of Jesus Christ, to all the
saints in Christ Jesus which are at Philippi, with the bishops
and deacons:
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The Lord Jesus Christ [be] with thy spirit. Grace [be] with
you. Amen. <[The second [epistle] unto Timotheus, ordained the
first bishop of the church of the Ephesians, was written from
Rome, when Paul was brought before Nero the second time.]>
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This charge I commit unto thee, son Timothy, according to the
prophecies which went before on thee, that thou by them
mightest war a good warfare;
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Which some professing have erred concerning the faith. Grace
[be] with thee. Amen. <[The first to Timothy was written from
Laodicea, which is the chiefest city of Phrygia Pacatiana.]>
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Philip, and Bartholomew; Thomas, and Matthew the publican;
James [the son] of Alphaeus, and Lebbaeus, whose surname was
Thaddaeus;
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And Andrew, and Philip, and Bartholomew, and Matthew, and
Thomas, and James the [son] of Alphaeus, and Thaddaeus, and
Simon the Canaanite,
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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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And his concubine, whose name [was] Reumah, she bare also
Tebah, and Gaham, and Thahash, and Maachah.
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Thahash, that makes haste; that keeps silence[1]
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It seemed good to me also, having had perfect understanding of
all things from the very first, to write unto thee in order,
most excellent Theophilus,
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The former treatise have I made, O Theophilus, of all that
Jesus began both to do and teach,
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Theophilus is the name of a person or an honorary title to
whom the Gospel of Luke and the Acts of the Apostles are
addressed (Luke 1:3, Acts 1:1). Most scholars agree that both
Luke and Acts were originally written in Koine Greek, and that
"θεόφιλος" ("Theophilos"), as it appears therein, means friend
of God[1] or (be)loved by God or loving God[2] in the Greek
language. No one knows the true identity of Theophilos and
there are several conjectures and traditions around an
identity. In English Theophilos is also written "Theophilus",
both a common name and an honorary title among the learned
(academic) Romans and Jews of the era. Their life would
coincide with the writing of Luke and the author of Acts,
sometime between 60-110 AD, depending on which tradition one
subscribes to...
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For before these days rose up Theudas, boasting himself to be
somebody; to whom a number of men, about four hundred, joined
themselves: who was slain; and all, as many as obeyed him,
were scattered, and brought to nought.
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Theudas (thyū'dăs) (died c. 46 AD) was a Jewish rebel of the
1st Century AD. His name, if a Greek compound, may mean "gift
of God", although other scholars believe its etymology is
Semitic[1] and might mean "flowing with water".[2] At some
point between 44 and 46 AD, Theudas led his followers in a
short-lived revolt...
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Jesus saith unto him, Thomas, because thou hast seen me, thou
hast believed: blessed [are] they that have not seen, and
[yet] have believed.
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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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Then saith he to Thomas, Reach hither thy finger, and behold
my hands; and reach hither thy hand, and thrust [it] into my
side: and be not faithless, but believing.
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Thomas the Apostle, also called Doubting Thomas or Didymus
(meaning "Twin") was one of the Twelve Apostles of Jesus. He
is best known for disbelieving Jesus' resurrection when first
told of it, then proclaiming "My Lord and my God" on seeing
Jesus in John 20:28 . He was perhaps the only Apostle who went
outside the Roman Empire to preach the Gospel. He is also
believed to have crossed the largest area, which includes the
Persian Empire and India[5]...
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Now in the fifteenth year of the reign of Tiberius Caesar,
Pontius Pilate being governor of Judaea, and Herod being
tetrarch of Galilee, and his brother Philip tetrarch of
Ituraea and of the region of Trachonitis, and Lysanias the
tetrarch of Abilene,
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Tiberius Julius Caesar Augustus, born Tiberius Claudius Nero
(November 16, 42 BC – March 16, AD 37), was the second Roman
Emperor, from the death of Octavian Augustus in AD 14 until
his own death in 37. Tiberius was by birth a Claudian, son of
Tiberius Claudius Nero and Livia Drusilla. His mother divorced
his father and was remarried to Augustus in 39 BC, making him
a step-son of Octavian. Tiberius would later marry Augustus'
daughter Julia the Elder (from his marriage to Scribonia) and
even later be adopted by Augustus, by which act he officially
became a Julian, bearing the name Tiberius Julius Caesar. The
subsequent emperors after Tiberius would continue this blended
dynasty of both families for the next forty years; historians
have named it the Julio-Claudian dynasty. In relations to the
other Roman Emperors of this dynasty, Tiberius was the stepson
of the Emperor Augustus, great-uncle of the Emperor Caligula,
paternal uncle of the Emperor Claudius, and great-great uncle
of the Emperor Nero...
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Then were the people of Israel divided into two parts: half of
the people followed Tibni the son of Ginath, to make him king;
and half followed Omri.
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But the people that followed Omri prevailed against the people
that followed Tibni the son of Ginath: so Tibni died, and Omri
reigned.
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Tibni was a claimant to the throne of the Israel, and the son
of Ginath, a man of some position. Albright has dated his
reign to 876 - 871 BC, while Thiele offers the dates 885 - 880
BC.
Following the death of Zimri, a considerable number of the
people chose Tibni as monarch, and he contended for the throne
against Omri over the next few years (1 Kings 16:21, 22), only
to be defeated. Tibni's death is recorded but not explained.
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The inhabitants of the land of Tema brought water to him that
was thirsty, they prevented with their bread him that fled.
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The troops of Tema looked, the companies of Sheba waited for
them.
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Hadar, and Tema, Jetur, Naphish, and Kedemah:
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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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Duke Kenaz, duke Teman, duke Mibzar,
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Therefore hear the counsel of the LORD, that he hath taken
against Edom; and his purposes, that he hath purposed against
the inhabitants of Teman: Surely the least of the flock shall
draw them out: surely he shall make their habitations desolate
with them.
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Teman was the name of an Edomite clan and its Biblical
eponym,[1], traditionally equated with Yemenite Jews.
Job's friend Eliphaz was a Temanite.[2]
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And Naarah bare him Ahuzam, and Hepher, and Temeni, and
Haahashtari. These [were] the sons of Naarah.
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And Joshua said unto all the people, Thus saith the LORD God
of Israel, Your fathers dwelt on the other side of the flood
in old time, [even] Terah, the father of Abraham, and the
father of Nachor: and they served other gods.
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And Terah took Abram his son, and Lot the son of Haran his
son's son, and Sarai his daughter in law, his son Abram's
wife; and they went forth with them from Ur of the Chaldees,
to go into the land of Canaan; and they came unto Haran, and
dwelt there.
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And Nahor lived after he begat Terah an hundred and nineteen
years, and begat sons and daughters.
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Terah or Térach (Hebrew: תֶּרַח / תָּרַח, Modern Téraḥ / Táraḥ
Tiberian Téraḥ / Tāraḥ ; "Ibex, wild goat", or "Wanderer;
loiterer") was the father of Abraham mentioned in the Hebrew
Bible. According to the Book of Genesis 11, Terah was the son
of Nahor, who was the son of Serug, who was the son of Reu,
who was the son of Peleg, who was the son of Eber, who was the
son of Shelah, who was the son of Arpachshad, who was the son
of Shem, who was one of the sons of Noah.
According to Genesis 11 Terah had three sons: Abram; Haran;
and Nahor; according to Genesis 20:12, Sarah, Abraham's wife,
was his half-sister (Terah's daughter by a wife other than
Abraham's mother). He lived in "Ur of the Chaldees," where his
son Haran died, leaving behind his son Lot. Terah later
migrated with Abraham (probably his youngest son) and Lot (his
grandson), together with their families, from Ur. He intended
to go with them to Canaan but he stayed in Harran, where he
died at the age of 205 years (Genesis 11:24-32). Abram moved
his family out of Harran when Terah was 145 years old (Gen
11:31,32; Acts 7:4). The Book of Joshua reports that Terah
worshipped other gods (Josh. 24:2)...
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In those days, while Mordecai sat in the king's gate, two of
the king's chamberlains, Bigthan and Teresh, of those which
kept the door, were wroth, and sought to lay hand on the king
Ahasuerus.
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And it was found written, that Mordecai had told of Bigthana
and Teresh, two of the king's chamberlains, the keepers of the
door, who sought to lay hand on the king Ahasuerus.
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I Tertius, who wrote [this] epistle, salute you in the Lord.
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And after five days Ananias the high priest descended with the
elders, and [with] a certain orator [named] Tertullus, who
informed the governor against Paul.
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And when he was called forth, Tertullus began to accuse [him],
saying, Seeing that by thee we enjoy great quietness, and that
very worthy deeds are done unto this nation by thy providence,
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In the Bible, Tertullus (a modification of "Tertius") was a
Roman advocate, who was employed by the Jews to state their
case against Paul in the presence of Felix (Acts 24:1-9).
The charges he raised against the apostle were "First, that he
created disturbances among the Romans throughout the empire,
an offence against the Roman government (crimen majestatis).
Secondly, that he was a ringleader of the sect of the
Nazarenes; disturbed the Jews in the exercise of their
religion, guaranteed by the state; introduced new gods, a
thing prohibited by the Romans. And thirdly, that he attempted
to profane the temple, a crime which the Jews were permitted
to punish."
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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 porters [were], Shallum, and Akkub, and Talmon, and
Ahiman, and their brethren: Shallum [was] the chief;
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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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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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Tanhumeth, consolation; repentance[1]
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Sheba, and Dedan, and the merchants of Tarshish, with all the
young lions thereof, shall say unto thee, Art thou come to
take a spoil? hast thou gathered thy company to take a prey?
to carry away silver and gold, to take away cattle and goods,
to take a great spoil?
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And he prayed unto the LORD, and said, I pray thee, O LORD,
[was] not this my saying, when I was yet in my country?
Therefore I fled before unto Tarshish: for I knew that thou
[art] a gracious God, and merciful, slow to anger, and of
great kindness, and repentest thee of the evil.
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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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Tarshish occurs in the Hebrew Bible with these meanings:
One of the sons of Javan (Gen 10:4 ).
In the Bible Solomon setup a trade with Tarshish and
received ivory, apes, and peacocks [9:21 ] [10:22 ] from
Tarshish which are all native to the jungles in India.
India's state bird for example is the peacock [1]. The Bible
also indicates that Jonah also attempted to sail to Tarshish
[1:3 ]. His rebellion against the LORD led to his being
tossed overboard by sailors, swallowed by a large fish, and
vomited out onto dry land by God's command. He then made his
way to Ninevah, now known as Mosul, in Iraq.
Flavius Josephus (Antiquitates Iudaicae i. 6, § 1) reads
"Tarshush", identifying it as the city of Tarsus in southern
Asia Minor which was referred to in Assyrian records from
the reign of Esarhaddon as Tarsisi. Prior to this time, the
Assyrians referred to Tarsus as Tarzi. Modern research has
shown that the metals the Old Testament associates with
Tarshish existed in the Taurus Mountains north of
Tarsus.[citation needed] In addition, Phoenician
inscriptions have been found at Karatepe in Cilicia[2].
Bunsen and Sayce [3] follow Josephus...
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And the king of Assyria sent Tartan and Rabsaris and Rabshakeh
from Lachish to king Hezekiah with a great host against
Jerusalem. And they went up and came to Jerusalem. And when
they were come up, they came and stood by the conduit of the
upper pool, which [is] in the highway of the fuller's field.
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In the year that Tartan came unto Ashdod, (when Sargon the
king of Assyria sent him,) and fought against Ashdod, and took
it;
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The copy of the letter that Tatnai, governor on this side the
river, and Shetharboznai, and his companions the
Apharsachites, which [were] on this side the river, sent unto
Darius the king:
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Now [therefore], Tatnai, governor beyond the river,
Shetharboznai, and your companions the Apharsachites, which
[are] beyond the river, be ye far from thence:
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At the same time came to them Tatnai, governor on this side
the river, and Shetharboznai, and their companions, and said
thus unto them, Who hath commanded you to build this house,
and to make up this wall?
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Tattenai (or Tatnai or Sisinnes) was a Biblical character and
a Persian governor of the province west of the Euphrates River
during the time of Zerubbabel and the reign of Darius I.[1]
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Of the singers also; Eliashib: and of the porters; Shallum,
and Telem, and Uri.
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Telem can be any of the following:
In the Hebrew Bible:
a porter of the temple in the time of Ezra (10:24).
a town in the southern border of Judah (Josh. 15:24); probably
the same as Telaim.
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Now they which were scattered abroad upon the persecution that
arose about Stephen travelled as far as Phenice, and Cyprus,
and Antioch, preaching the word to none but unto the Jews
only.
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Saint Stephen (Koine Greek: Στέφανος, Stephanos), known as the
protomartyr of Christianity, is venerated as a saint in the
Roman Catholic, Anglican, Lutheran and Eastern Orthodox
Churches. Stephen means "wreath" or "crown" in Greek...
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Of the tribe of Joseph, [namely], of the tribe of Manasseh,
Gaddi the son of Susi.
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Susi of the house of Manasseh was the father of Gaddi, a scout
sent to Canaan prior to the crossing of the Jordan River
according to Numbers 13:11.
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Thus saith the LORD; They also that uphold Egypt shall fall;
and the pride of her power shall come down: from the tower of
Syene shall they fall in it by the sword, saith the Lord GOD.
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Behold, therefore I [am] against thee, and against thy rivers,
and I will make the land of Egypt utterly waste [and]
desolate, from the tower of Syene even unto the border of
Ethiopia.
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The Nethinims: the children of Ziha, the children of Hasupha,
the children of Tabbaoth,
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The Nethinims: the children of Ziha, the children of Hashupha,
the children of Tabbaoth,
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Let us go up against Judah, and vex it, and let us make a
breach therein for us, and set a king in the midst of it,
[even] the son of Tabeal:
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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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Then Asa took all the silver and the gold [that were] left in
the treasures of the house of the LORD, and the treasures of
the king's house, and delivered them into the hand of his
servants: and king Asa sent them to Benhadad, the son of
Tabrimon, the son of Hezion, king of Syria, that dwelt at
Damascus, saying,
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Tabrimmon, also as Tabrimon, also as Tabremon in Douay-Rheims,
was an Aramaean king, but there is little known about him.[1]
According to the Bible, he is the son of Hezion and the father
of Ben-Hadad I:[2]
Then Asa took all the silver and the gold that were left in
the treasures of the house of the LORD, and the treasures of
the king's house, and delivered them into the hand of his
servants: and king Asa sent them to Benhadad, the son of
Tabrimon, the son of Hezion, king of Syria, that dwelt at
Damascus, saying, ......
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And they ascended by the south, and came unto Hebron; where
Ahiman, Sheshai, and Talmai, the children of Anak, [were].
(Now Hebron was built seven years before Zoan in Egypt.)
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And Judah went against the Canaanites that dwelt in Hebron:
(now the name of Hebron before [was] Kirjatharba:) and they
slew Sheshai, and Ahiman, and Talmai.
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And Caleb drove thence the three sons of Anak, Sheshai, and
Ahiman, and Talmai, the children of Anak.
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Talmai (תלמי) is a name in the Bible referring to a number of
minor people. Its Aramaic version was connected to the Greek
Ptolemy (see for the list of corresponding names and
surnames), and, later, to the Italian Bartolomeo, English
Bartholomew etc...
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Sisera (Heb. סיסרא) is mentioned in the Judges 4:2 in the
Hebrew Bible. In the times of the Israelite Judges, Sisera
was the captain of the army of Jabin, king of Canaan.
According to Judges 4:3 , Sisera had nine hundred iron
chariots and oppressed the Israelites for twenty years. The
leadership of the Israelite tribes at the time fell to the
prophetess Deborah. She persuaded Barak to face Sisera in
battle. This he did and Sisera was routed and destroyed by
an Israelite force of ten thousand under Barak on the plain
of Esdraelon. (Judges 4:10-13 )
His name is usually regarded as Philistine, Hittite or
Hurrian. Some speculated that its origins were Egyptian
(Ses-Ra, "servant of Ra").The Israeli scholar Zertal
identifies Sisera with the town of Sassari, arguing that he
came from the people of Shardana , or Sardinia.
After all was lost, he fled to the settlement of Heber the
Kenite in the plain of Zaanaim. Jael, Heber's wife, received
him into her tent with apparent hospitality and "gave him
milk" "in a lordly dish." Having drunk the refreshing
beverage, he lay down and soon sank into the sleep of the
weary. While he lay asleep, Jael crept stealthily up to him
and, taking in her hand one of the tent pegs, with a mallet
she drove it with such force through his temples that it
entered into the ground where he lay, and "at her feet he
bowed, he fell; where he bowed, there he fell down dead." (
Judges 4:18-21 and Judges 5:25-27 )...
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And Solomon begat Roboam; and Roboam begat Abia; and Abia
begat Asa;
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And God said to Solomon, Because this was in thine heart, and
thou hast not asked riches, wealth, or honour, nor the life of
thine enemies, neither yet hast asked long life; but hast
asked wisdom and knowledge for thyself, that thou mayest judge
my people, over whom I have made thee king:
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And Solomon said, Thou hast shewed unto thy servant David my
father great mercy, according as he walked before thee in
truth, and in righteousness, and in uprightness of heart with
thee; and thou hast kept for him this great kindness, that
thou hast given him a son to sit on his throne, as [it is]
this day.
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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 there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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Sopater (so'-pa-ter, sop'-a-ter[2] (gr Σωπατρoς; Sopatros,
"saviour of his father"[3], Easton's reads "The father who
saves"[4], Holman's reads "sound parentage"[5]) was the son of
Pyrhus[6], a man from the city of Berea, he accompanied Paul
along with Aristarchus and Secundus the Thessalonians, Gaius
of Derbe, Timothy, and Trichicus and Tromphimus of Asia, out
of Macedonia after a group of Jews began to plot against him.
They sailed from Philippi to Alexandria Troas where they met
Paul who had gone by land.
It is commonly accepted that Sopater is the kinsman of Paul
noted in Romans 16:21 as Sosipater[7]. He is hounored as
Saint Sosipater, in 29th of April by the Eastern Orthodox
Church [1]
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Timotheus my workfellow, and Lucius, and Jason, and Sosipater,
my kinsmen, salute you.
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Then all the Greeks took Sosthenes, the chief ruler of the
synagogue, and beat [him] before the judgment seat. And Gallio
cared for none of those things.
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Paul, called [to be] an apostle of Jesus Christ through the
will of God, and Sosthenes [our] brother,
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Sosthenes (Greek, "safe in strength") was the chief ruler of
the synagogue at Corinth, who, according to the New Testament,
was seized and beaten by the mob in the presence of Gallio,
the Roman governor, when he refused to proceed against Paul at
the instigation of the Jews (Acts 18:12-17). The motives of
this assault against Sosthenes (an assault made by the Greeks
according to Acts 18:17) are not recorded.
Some identify him with one whom Paul calls "Sosthenes our
brother," a convert to the faith and co-author of the First
Epistle to the Corinthians (1 Corinthians 1:1). It is not
clear whether this identification is tenable. It has also been
alleged that Sosthenes is a later name of Crispus, who is
mentioned in Acts 18:8 and 1 Corinthians 1:14. [1]
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Salute Urbane, our helper in Christ, and Stachys my beloved.
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Stachys the Apostle (Greek: Στάχυς "ear-spike"), was the first
bishop of Byzantium, from AD 38 to AD 54. He seemed to be
closely connected to Saint Andrew and Saint Paul. Eusebius
quotes Origen as saying that Andrew had preached in Asia Minor
and in Scythia, along the Black Sea as far as the Volga and
Kiev, hence he became a patron saint of Romania and Russia.
According to tradition, he founded the See of Byzantium in 38,
installing Stachys as bishop (the only bishopric in that
neighbourhood before that time had been established at
Heraclea). This See would later develop into the Patriarchate
of Constantinople, having Apostle Andrew as its Patron Saint.
It was not clear if Stachys was the same person as the one
Paul calls "dear" in the Epistle to the Romans (Rom. 16:9).
His feast day is on October 31.
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And I baptized also the household of Stephanas: besides, I
know not whether I baptized any other.
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My love [be] with you all in Christ Jesus. Amen. <[The first
[epistle] to the Corinthians was written from Philippi by
Stephanas and Fortunatus and Achaicus and Timotheus.]>
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I beseech you, brethren, (ye know the house of Stephanas, that
it is the firstfruits of Achaia, and [that] they have addicted
themselves to the ministry of the saints,)
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Then there arose certain of the synagogue, which is called
[the synagogue] of the Libertines, and Cyrenians, and
Alexandrians, and of them of Cilicia and of Asia, disputing
with Stephen.
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And the saying pleased the whole multitude: and they chose
Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch:
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The eighth [captain] for the eighth month [was] Sibbecai the
Hushathite, of the Zarhites: and in his course [were] twenty
and four thousand.
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Sibbecai the Hushathite, Ilai the Ahohite,
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Then pleased it the apostles and elders, with the whole
church, to send chosen men of their own company to Antioch
with Paul and Barnabas; [namely], Judas surnamed Barsabas, and
Silas, chief men among the brethren:
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And some of them believed, and consorted with Paul and Silas;
and of the devout Greeks a great multitude, and of the chief
women not a few.
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And the brethren immediately sent away Paul and Silas by night
unto Berea: who coming [thither] went into the synagogue of
the Jews.
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Saint Silas or Saint Silvanus (flourished 1st century) was a
leading member of the early Christian community, who later
accompanied Paul in some of his missionary journeys.
There is some disagreement over the proper form of his name:
he is consistently called "Silas" in Acts, but the Latin
Silvanus, which means "of the forest", is always used by
Paul and in the First Epistle of Peter; it may be that
"Silvanus" is the Romanized version of the original "Silas",
or that "Silas" is the Greek nickname for "Silvanus".
Fitzmyer points out that Silas is the Greek version of the
Aramaic "Seila", a version of the Hebrew "Saul", which is
attested in Palmyrene inscriptions.[1] The name Latin
"Silvanus" may be derived from pre-Roman Italian languages
(see, e.g., the character "Asilas", an Etruscan leader and
warrior-prophet who plays a prominent role in assisting
Aeneas in Virgil's epic poem the Aeneid).[citation needed]
St. Silas is currently commemorated in the Calendar of
Saints of the Evangelical Lutheran Church in America on
January 26 with Timothy and the Apostle Titus, and
separately on July 13 by the Roman Catholic Church and
February 10 by the Lutheran Church - Missouri Synod.
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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 they gave by lot out of the tribe of the children of
Judah, and out of the tribe of the children of Simeon, and out
of the tribe of the children of Benjamin, these cities, which
are called by [their] names.
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And now thy two sons, Ephraim and Manasseh, which were born
unto thee in the land of Egypt before I came unto thee into
Egypt, [are] mine; as Reuben and Simeon, they shall be mine.
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Simeon, or Shimon is a given name, from the Hebrew שמעון
(Biblical Šimʿon, Tiberian Šimʿôn), pronounced /ˈsɪmiən/. In
Greek, it is written Συμεών, hence the Latinized spelling
Symeon. The name is derived from Simeon, son of Jacob and
Leah, patriarch of the Tribe of Simeon. The text of Genesis
(29:33) argues that the name of Simeon refers to Leah's belief
that God had heard that she was hated by Jacob, in the sense
of not being as favoured as Rachel...
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And Simon Peter followed Jesus, and [so did] another disciple:
that disciple was known unto the high priest, and went in with
Jesus into the palace of the high priest.
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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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And he turned to the woman, and said unto Simon, Seest thou
this woman? I entered into thine house, thou gavest me no
water for my feet: but she hath washed my feet with tears, and
wiped [them] with the hairs of her head.
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According to the Book of Genesis, Simeon (Hebrew: שִׁמְעוֹן,
Shim'on) was, the second son of Jacob and Leah, and the
founder of the Israelite Tribe of Simeon. However, some
Biblical scholars view this as postdiction, an eponymous
metaphor providing an etiology of the connectedness of the
tribe to others in the Israelite confederation[1]. With Leah
as a matriarch, Biblical scholars regard the tribe as having
been believed by the text's authors to have been part of the
original Israelite confederation[2], however, the tribe is
absent from the parts of the Bible which textual scholars
regard as the oldest (for example, the ancient Song of
Deborah), and some scholars think that Simeon was not
originally regarded as a distinct tribe[3]...
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Simon is a common name, from Hebrew שִׁמְעוֹן Šimʻôn, meaning "he
[God] has heard."
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Also Hosah, of the children of Merari, had sons; Simri the
chief, (for [though] he was not the firstborn, yet his father
made him the chief;)
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Have they not sped? have they [not] divided the prey; to every
man a damsel [or] two; to Sisera a prey of divers colours, a
prey of divers colours of needlework, of divers colours of
needlework on both sides, [meet] for the necks of [them that
take] the spoil?
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She put her hand to the nail, and her right hand to the
workmen's hammer; and with the hammer she smote Sisera, she
smote off his head, when she had pierced and stricken through
his temples.
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The children of Barkos, the children of Sisera, the children
of Thamah,
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Shobab, returned; turned back; a spark[1]
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And the Syrians fled before Israel; and David slew [the men
of] seven hundred chariots of the Syrians, and forty thousand
horsemen, and smote Shobach the captain of their host, who
died there.
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And Hadarezer sent, and brought out the Syrians that [were]
beyond the river: and they came to Helam; and Shobach the
captain of the host of Hadarezer [went] before them.
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Shobach, your bonds; your chains[1]
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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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These [are] the dukes [that came] of the Horites; duke Lotan,
duke Shobal, duke Zibeon, duke Anah,
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And Reaiah the son of Shobal begat Jahath; and Jahath begat
Ahumai, and Lahad. These [are] the families of the Zorathites.
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The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and
Onam. And the sons of Zibeon; Aiah, and Anah.
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Shobal was a Horite chief in the hill country of Seir during
the days of Esau. He was a son of Seir the Horite, and his
sons were Alvas, Manahath, Ebal, Shepho and Onam. He is
mentioned in Genesis 36:20-29 .
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And it came to pass, when David was come to Mahanaim, that
Shobi the son of Nahash of Rabbah of the children of Ammon,
and Machir the son of Ammiel of Lodebar, and Barzillai the
Gileadite of Rogelim,
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Shobi ben Nahash was the son of King Nahash of Ammon and
brother of his successor Hanun. When Hanun was deposed by the
Israelites under King David, Shobi was made king of Ammon in
Hanun's place and became a loyal vassal of David's.
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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 Heber begat Japhlet, and Shomer, and Hotham, and Shua
their sister.
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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 in process of time the daughter of Shuah Judah's wife
died; and Judah was comforted, and went up unto his
sheepshearers to Timnath, he and his friend Hirah the
Adullamite.
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And she bare him Zimran, and Jokshan, and Medan, and Midian,
and Ishbak, and Shuah.
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Shuah (Hebrew: שוח "ditch; swimming; humiliation"[1]), also known as
Sous,[2] was, according to the Bible, the sixth son of Abraham, the
patriarch of the Israelites, and Keturah whom he wed after the death of
Sarah.[3][4] He was the youngest of Keturah's sons; the others were
Zimran, Jokshan, Medan, Midian, and Ishbak.[3]
Josephus writes of the brothers that "Abraham contrived to settle them
in colonies; and they took possession of Troglodytis[5], and the
country of Arabia the Happy, as far as it reaches to the Red Sea."[2]
In all probability, Abraham tried to keep them apart from Isaac to
avoid conflict while fulfilling God's commission to spread out and
inhabit the globe.[6][7] But unlike his brothers, Shuah seems to have
turned northward and travelled into northern Mesopotamia, in what is
now the northern region of modern day Syria. As evidenced by cuneiform
texts, the land seems to have been named after him, being known as the
land of Sûchu which lies to the south of ancient Hittite capital of
Carchemish on the Euphrates river.[8]
The Bible also records that the character Job had a friend who was a
Shuhite.[9]
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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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And Ziza the son of Shiphi, the son of Allon, the son of
Jedaiah, the son of Shimri, the son of Shemaiah;
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Jediael the son of Shimri, and Joha his brother, the Tizite,
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[Then] sent the king an answer unto Rehum the chancellor, and
[to] Shimshai the scribe, and [to] the rest of their
companions that dwell in Samaria, and [unto] the rest beyond
the river, Peace, and at such a time.
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Then [wrote] Rehum the chancellor, and Shimshai the scribe,
and the rest of their companions; the Dinaites, the
Apharsathchites, the Tarpelites, the Apharsites, the
Archevites, the Babylonians, the Susanchites, the Dehavites,
[and] the Elamites,
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Now when the copy of king Artaxerxes' letter [was] read before
Rehum, and Shimshai the scribe, and their companions, they
went up in haste to Jerusalem unto the Jews, and made them to
cease by force and power.
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Shimshai was a scribe who was represented the peoples listed
in Ezra 4:9-10 in a letter to King Artaxerxes.
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[That these] made war with Bera king of Sodom, and with Birsha
king of Gomorrah, Shinab king of Admah, and Shemeber king of
Zeboiim, and the king of Bela, which is Zoar.
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And the prince of the tribe of the children of Ephraim, Kemuel
the son of Shiphtan.
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Shiphtan was the father of Kemuel, a prince of the Tribe of
Ephraim. (Num. 34:24).
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Solomon sought therefore to kill Jeroboam. And Jeroboam arose,
and fled into Egypt, unto Shishak king of Egypt, and was in
Egypt until the death of Solomon.
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So Shishak king of Egypt came up against Jerusalem, and took
away the treasures of the house of the LORD, and the treasures
of the king's house; he took all: he carried away also the
shields of gold which Solomon had made.
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And when the LORD saw that they humbled themselves, the word
of the LORD came to Shemaiah, saying, They have humbled
themselves; [therefore] I will not destroy them, but I will
grant them some deliverance; and my wrath shall not be poured
out upon Jerusalem by the hand of Shishak.
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Shishak or Sesac (Hebrew: שישק, Tiberian: IPA: [ʃiʃaq]) or
Shishaq is the biblical Hebrew form of the first ancient
Egyptian name of a pharaoh mentioned in the Bible. He is best
known for his campaign through Israel and Judah, as recorded
in the Hebrew Bible (1 Kings 14:25 ;2 Chronicles 12:1-12 ).
Shishak had provided refuge to Jeroboam during the later years
of Solomon's reign, and upon Solomon's death, Jeroboam became
king of the breakaway tribes in the north, which became the
Kingdom of Israel. In the fifth year of Rehoboam's reign
(commonly dated between 926 and 917 BC), Shishak swept through
the kingdom of Judah with a powerful army, in support of his
ally. According to 2 Chronicles 12:3 , he was supported by
"the Lubim, the Sukkiim, and the Kushites," the latter being
called "Ethiopians" in the Septuagint...
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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 these were born unto him in Jerusalem; Shimea, and Shobab,
and Nathan, and Solomon, four, of Bathshua the daughter of
Ammiel:
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And these [be] the names of those that were born unto him in
Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
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She bare also Shaaph the father of Madmannah, Sheva the father
of Machbenah, and the father of Gibea: and the daughter of
Caleb [was] Achsah.
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And Sheva [was] scribe: and Zadok and Abiathar [were] the
priests:
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And the children of Reuben and the children of Gad and the
half tribe of Manasseh returned, and departed from the
children of Israel out of Shiloh, which [is] in the land of
Canaan, to go unto the country of Gilead, to the land of their
possession, whereof they were possessed, according to the word
of the LORD by the hand of Moses.
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And Jeroboam said to his wife, Arise, I pray thee, and
disguise thyself, that thou be not known to be the wife of
Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah
the prophet, which told me that [I should be] king over this
people.
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And when the children of Israel heard [of it], the whole
congregation of the children of Israel gathered themselves
together at Shiloh, to go up to war against them.
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Shiloh (šīlō Hebrew: שִׁיל֔וֹ or šīlōh Hebrew: שילה[1]) is a
figure mentioned in the Hebrew Bible in Genesis 49:10 as part
of the benediction given by Jacob to his son Judah. Jacob
states that "the scepter will not depart from Judah... until
Shiloh comes...".
The translation and interpretation of this verse is subject to
some controversy...
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And his brother Asaph, who stood on his right hand, [even]
Asaph the son of Berachiah, the son of Shimea,
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And these were born unto him in Jerusalem; Shimea, and
Shobab, and Nathan, and Solomon, four, of Bathshua the
daughter of Ammiel:
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And when he defied Israel, Jonathan the son of Shimea the
brother of David slew him.
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And Jonadab, the son of Shimeah David's brother, answered and
said, Let not my lord suppose [that] they have slain all the
young men the king's sons; for Amnon only is dead: for by the
appointment of Absalom this hath been determined from the day
that he forced his sister Tamar.
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But Amnon had a friend, whose name [was] Jonadab, the son of
Shimeah David's brother: and Jonadab [was] a very subtil man.
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And Mikloth begat Shimeah. And these also dwelt with their
brethren in Jerusalem, over against them.
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Shimeah or Shammah was a son of Jesse, a brother of David (1
Samuel 16:9}, and the father of Jonadab (2 Samuel 13:3).
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The family of the house of Levi apart, and their wives apart;
the family of Shimei apart, and their wives apart;
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The king said moreover to Shimei, Thou knowest all the
wickedness which thine heart is privy to, that thou didst to
David my father: therefore the LORD shall return thy
wickedness upon thine own head;
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And the king sent and called for Shimei, and said unto him,
Did I not make thee to swear by the LORD, and protested unto
thee, saying, Know for a certain, on the day thou goest out,
and walkest abroad any whither, that thou shalt surely die?
and thou saidst unto me, The word [that] I have heard [is]
good.
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Shimei is the name of a number of persons referenced in the
Hebrew Bible and Rabbinical literature.
The second son of Gershon and grandson of Levi (Ex. vi. 17;
Numbers 3:18; I Chronicles 6:17). The family of the Shimeites,
as a branch of the tribe of Levi, is mentioned in Numbers
3:18, 21; I Chronicles 23:7, 10, 11 ("Shimei" in verse 9 is
evidently a scribal error); and in Zechariah 12:13...
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And [of] the sons of Harim; Eliezer, Ishijah, Malchiah,
Shemaiah, Shimeon,
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And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi;
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And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi;
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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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Sherebiah, singing with the Lord[1]
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And Maachah the wife of Machir bare a son, and she called his
name Peresh; and the name of his brother [was] Sheresh; and
his sons [were] Ulam and Rakem.
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When they had sent unto the house of God Sherezer and
Regemmelech, and their men, to pray before the LORD,
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And they ascended by the south, and came unto Hebron; where
Ahiman, Sheshai, and Talmai, the children of Anak, [were].
(Now Hebron was built seven years before Zoan in Egypt.)
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And Judah went against the Canaanites that dwelt in Hebron:
(now the name of Hebron before [was] Kirjatharba:) and they
slew Sheshai, and Ahiman, and Talmai.
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And Caleb drove thence the three sons of Anak, Sheshai, and
Ahiman, and Talmai, the children of Anak.
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Sheshai was a clan of Anakim living in Hebron named for a son
of Anak in the Holy Bible (Numbers 13:22). The clans were
driven out of the city by Caleb (Joshua 15:14) and the Tribe
of Judah (Judges 1:10).
The two brothers of Sheshai were Ahiman and Talmai.
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And the vessels also of gold and silver of the house of God,
which Nebuchadnezzar took out of the temple that [was] in
Jerusalem, and brought them into the temple of Babylon, those
did Cyrus the king take out of the temple of Babylon, and they
were delivered unto [one], whose name [was] Sheshbazzar, whom
he had made governor;
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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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All the vessels of gold and of silver [were] five thousand and
four hundred. All [these] did Sheshbazzar bring up with [them
of] the captivity that were brought up from Babylon unto
Jerusalem.
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I shall see him, but not now: I shall behold him, but not
nigh: there shall come a Star out of Jacob, and a Sceptre
shall rise out of Israel, and shall smite the corners of Moab,
and destroy all the children of Sheth.
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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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The copy of the letter that Tatnai, governor on this side the
river, and Shetharboznai, and his companions the
Apharsachites, which [were] on this side the river, sent unto
Darius the king:
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Now [therefore], Tatnai, governor beyond the river,
Shetharboznai, and your companions the Apharsachites, which
[are] beyond the river, be ye far from thence:
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At the same time came to them Tatnai, governor on this side
the river, and Shetharboznai, and their companions, and said
thus unto them, Who hath commanded you to build this house,
and to make up this wall?
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Shethar-boznai, that makes to rot; that seeks those who
despise me[1]
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Therefore thus saith the LORD; Behold, I will punish Shemaiah
the Nehelamite, and his seed: he shall not have a man to dwell
among this people; neither shall he behold the good that I
will do for my people, saith the LORD; because he hath taught
rebellion against the LORD.
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And when the LORD saw that they humbled themselves, the word
of the LORD came to Shemaiah, saying, They have humbled
themselves; [therefore] I will not destroy them, but I will
grant them some deliverance; and my wrath shall not be poured
out upon Jerusalem by the hand of Shishak.
Read More
Sh'maya is a Hebrew from "shem" and "aya": Sky,
figuratively, the height or farthest extent of anything.
From the particle shem, deriving from the ancient Semitic
root ShM -name, light, sound, vibration, atmosphere. The -
aya ending indicates that it is without limit. Another more
common meaning is "Listen to God". It has been referred to
otherwise as:
Sh'maya, a rabbinic sage who was leader of the Pharisees in
the 1st century BC
in the Hebrew Bible/Christian Old Testament:
Shemaiah, a prophet in the reign of Rehoboam (I Kings 12:22-
24)
Neh. 3:29
a Simeonite (I Chr. 4:37)
a priest (Neh. 12:42)
a Levite (I Chr. 9:16)
I Chr. 9:14; Neh. 11:15
a Levite in the time of David, who with 200 of his brethren
took part in the bringing up of the ark from Obed-edom to
Hebron (I Chr. 15:8)
a reference to Moses the Levite (I Chr. 24:6)
the eldest son of Obed-edom (I Chr. 26:4-8)
a Levite (II Chr. 29:14)
a false prophet who hindered the rebuilding of Jerusalem
(Neh. 6:10)
a prince of Judah who assisted at the dedication of the wall
of Jerusalem (Neh. 12:34-36)
Nehelamite (Dweller of Nehelam) The designation of Shemaiah,
a false prophet who went with the captives to Babylon and
who opposed Jeremiah (Jer. 29:24, 31-32).
one of the Levites whom Jehoshaphat appointed to teach the
law (II Chr. 17:8)
a Levite appointed to "distribute the oblations of the Lord"
(II Chr. 31:15)
a Levite (II Chr. 35:9)
the father of Urijah the prophet (Jer. 26:20)
the father of a prince in the reign of Jehoiakim (Jer.
36:12)
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Eluzai, and Jerimoth, and Bealiah, and Shemariah, and
Shephatiah the Haruphite,
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Benjamin, Malluch, [and] Shemariah.
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[That these] made war with Bera king of Sodom, and with Birsha
king of Gomorrah, Shinab king of Admah, and Shemeber king of
Zeboiim, and the king of Bela, which is Zoar.
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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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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 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 of the tribe of the children of Simeon, Shemuel the son of
Ammihud.
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And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and
Jahmai, and Jibsam, and Shemuel, heads of their father's
house, [to wit], of Tola: [they were] valiant men of might in
their generations; whose number [was] in the days of David two
and twenty thousand and six hundred.
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And these [are] they that waited with their children. Of the
sons of the Kohathites: Heman a singer, the son of Joel, the
son of Shemuel,
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The children of Shephatiah, the children of Hattil, the
children of Pochereth of Zebaim, the children of Ami.
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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 Jerusalem dwelt [certain] of the children of Judah, and
of the children of Benjamin. Of the children of Judah; Athaiah
the son of Uzziah, the son of Zechariah, the son of Amariah,
the son of Shephatiah, the son of Mahalaleel, of the children
of Perez;
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Shephatiah was the son of David and Abital, David's fifth son,
according to II Samuel 3:4.
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Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub,
Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad,
Hanan, Pelaiah, and the Levites, caused the people to
understand the law: and the people [stood] in their place.
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Then 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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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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According to the Bible, Shelah/Shela (Hebrew: שֵׁלָה, Modern
Shela Tiberian Šēlā ; Petition) was the youngest brother among
Judah's first three sons, and was born at Chezib.[1]...
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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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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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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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Shelemiah, God is my perfection; my happiness; my peace[1]
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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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Which Shelomith and his brethren [were] over all the treasures
of the dedicated things, which David the king, and the chief
fathers, the captains over thousands and hundreds, and the
captains of the host, had dedicated.
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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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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 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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Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath.
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And Noah was five hundred years old: and Noah begat Shem, Ham,
and Japheth.
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Shem (Hebrew: שם, Modern Shem Tiberian Šēm ; Greek: Σημ Sēm;
Arabic: سام Sām; Ge'ez: ሴም, Sēm; "renown; prosperity; name")
was one of the sons of Noah in the Hebrew Bible. He is most
popularly regarded as the eldest son, though some traditions
regard him as the second son. Genesis 10:21 refers to relative
ages of Shem and his brother Japheth, but with sufficient
ambiguity in each to have yielded different translations. The
verse is translated in the KJV as "Unto Shem also, the father
of all the children of Eber, the brother of Japheth the elder,
even to him were children born.". However, the New American
Standard Bible gives, "Also to Shem, the father of all the
children of Eber, and the older brother of Japheth, children
were born."...
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And Ezra the scribe stood upon a pulpit of wood, which they
had made for the purpose; and beside him stood Mattithiah, and
Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on
his right hand; and on his left hand, Pedaiah, and Mishael,
and Malchiah, and Hashum, and Hashbadana, Zechariah, [and]
Meshullam.
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And Shema begat Raham, the father of Jorkoam: and Rekem begat
Shammai.
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Beriah also, and Shema, who [were] heads of the fathers of the
inhabitants of Aijalon, who drove away the inhabitants of
Gath:
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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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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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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 Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and
Zechariah, and Benaiah, and Eliezer, the priests, did blow
with the trumpets before the ark of God: and Obededom and
Jehiah [were] doorkeepers for the ark.
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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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Then came Eliakim the son of Hilkiah, which [was] over the
household, and Shebna the scribe, and Joah the son of Asaph
the recorder, to Hezekiah with [their] clothes rent, and told
him the words of Rabshakeh.
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Shebna (Hebrew: שֶׁבְנָא, Modern Shevna Tiberian Šeḇnā ; "tender
youth") was "treasurer over the house" (meaning comptroller or
governor of the palace) in the reign of king Hezekiah of
Judah.
Because of his pride he was ejected from his office, and
replaced by Eliakim the son of Hilkiah as recorded in (Isaiah
22:15-25). Shebna also appears to have been the leader of the
party who favored an alliance with Egypt against Assyria.
Shebna may or may not have been "Shebna the scribe", who was
sent by the king to confer with the Assyrian ambassador
recorded in the (2 Kings 18:18, 26, 37; 19:2; Isa. 36:3, 11,
22; 37:2)...
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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 Shebuel the son of Gershom, the son of Moses, [was] ruler
of the treasures.
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Of the sons of Gershom, Shebuel [was] the chief.
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Shebuel, turning, or captivity, or seat, of God[1]
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And next him [were] Eden, and Miniamin, and Jeshua, and
Shemaiah, Amariah, and Shecaniah, in the cities of the
priests, in [their] set office, to give to their brethren by
courses, as well to the great as to the small:
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The ninth to Jeshua, the tenth to Shecaniah,
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Shecaniah - "one intimate with God".
(1.) A priest to whom the tenth lot came forth when David
divided the priests (1 Chr. 24:11).
(2.) One of the priests who were set "to give to their
brethren by courses" of the daily portion (2 Chr. 31:15).
Shechani'ah, id. (1.) A priest whose sons are mentioned in 1
Chr. 3:21, 22.
(2.) Ezra 8:5.
(3.) Ezra 10:2-4.
(4.) The father of Shemaiah, who repaired the wall of
Jerusalem (Neh. 3:29).
(5.) The father-in-law of Tobiah (Neh. 6:18).
(6.) A priest who returned from the Captivity with Zerubbabel
(Neh. 12:3; marg., or Shebaniah).
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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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And their possessions and habitations [were], Bethel and the
towns thereof, and eastward Naaran, and westward Gezer, with
the towns thereof; Shechem also and the towns thereof, unto
Gaza and the towns thereof:
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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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Shechem ('Sichem, Shkhem or Shachmu'Sh-chea-mm, Hebrew: שְׁכֶם /
שְׁכָם, Standard Šəḫem Tiberian Šəḵem; "Shoulder", modern Tell
Balatah (Balata al-Balad) West Bank, present-day Salim and 6
km east of present-day Nablus) was a Canaanite city mentioned
in the Amarna letters, and later became an Israelite city in
the tribe of Manasseh. It was the first capital of the Kingdom
of Israel...
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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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Then said Judah to Tamar his daughter in law, Remain a widow
at thy father's house, till Shelah my son be grown: for he
said, Lest peradventure he die also, as his brethren [did].
And Tamar went and dwelt in her father's house.
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Shaphan is a scribe mentioned in the Old Testament (II Kings
22:8-10). When the chief Temple priest Hilkiah discovers an
ancient Torah scroll, he gives it to the scribe Shaphan, who
in turn brings in to King Josiah. Josiah reads it aloud to a
crowd in Jerusalem, resulting in a great religious revival.
Many scholars believe this was either a copy of the Book of
Deuteronomy or a text that became a part of Deuteronomy as we
have it; as a result the event is known as the Deuteronomic
reform.
According to the Bible, Shaphan had a son named Ahikam.[1]...
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And Jehu the son of Nimshi shalt thou anoint [to be] king over
Israel: and Elisha the son of Shaphat of Abelmeholah shalt
thou anoint [to be] prophet in thy room.
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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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But Jehoshaphat said, [Is there] not here a prophet of the
LORD, that we may enquire of the LORD by him? And one of the
king of Israel's servants answered and said, Here [is] Elisha
the son of Shaphat, which poured water on the hands of Elijah.
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Shaphat (Hebrew: שָׁפָט; Latin and Douay-Rheims Saphat) of Abel-
meholah: a character in the Bible, father of Elisha and son of
Adlai.
And Jehu the son of Nimshi shalt thou anoint to be king over
Israel: and Elisha the son of Shaphat of Abelmeholah shalt
thou anoint to be prophet in thy room. 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. Yet I have left me seven thousand in Israel, all
the knees which have not bowed unto Baal, and every mouth
which hath not kissed him. So he departed thence, and found
Elisha the son of Shaphat, who was plowing with twelve yoke of
oxen before him, and he with the twelfth: and Elijah passed by
him, and cast his mantle upon him.
1 Kings 19:16-19
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And it came to pass, as he was worshipping in the house of
Nisroch his god, that Adrammelech and Sharezer his sons smote
him with the sword: and they escaped into the land of Armenia.
And Esarhaddon his son reigned in his stead.
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And it came to pass, as he was worshipping in the house of
Nisroch his god, that Adrammelech and Sharezer his sons smote
him with the sword; and they escaped into the land of Armenia:
and Esarhaddon his son reigned in his stead.
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And Zadok the son of Ahitub, and Abimelech the son of
Abiathar, [were] the priests; and Shavsha was scribe;
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In that day, saith the LORD of hosts, will I take thee, O
Zerubbabel, my servant, the son of Shealtiel, saith the LORD,
and will make thee as a signet: for I have chosen thee, saith
the LORD of hosts.
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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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And the LORD stirred up the spirit of Zerubbabel the son of
Shealtiel, governor of Judah, and the spirit of Joshua the son
of Josedech, the high priest, and the spirit of all the
remnant of the people; and they came and did work in the house
of the LORD of hosts, their God,
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Shealtiel (Hebrew: שְׁאַלְתִּיאֵל, Shə’altî’ēl) or Greek-derived
variant Salathiel (Greek: Σαλαθιηλ, Salăthiēl) is a
significant but problematic member in the genealogies of the
kings of Judah, all of whom belong to the Davidic Dynasty,
being the descendants of King David through his son King
Solomon.
In Hebrew, the name Shealtiel means, Shə’altî ’Ēl, "I asked El
(for this child)". The name acknowledges that the son is an
answer to the parents' prayer to God (El) to help them
conceive and birth a child. Many Hebrew names similarly
express the importance of, difficulty of, and thankfulness for
a successful pregnancy.
In the Deuterocanonical apocalyptic work 2 Esdras, the author
claims to be "Ezra, who is also called Shealtiel" (3:1). For
this reason, this work is also sometimes known as Ezra
Shealtiel. However, the priestly prophet Ezra could not be the
same Shealtiel of the royal genealogies, since his own lineage
is given in Book of Ezra 7:1, and in 2 Esdras 1:1 (Latin
version), which agree in making him the son of Seraiah, and a
Levite...
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Then said the LORD unto Isaiah, Go forth now to meet Ahaz,
thou, and Shearjashub thy son, at the end of the conduit of
the upper pool in the highway of the fuller's field;
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Shearjashub, the first-mentioned son of Isaiah according to
Isaiah 7:3. His name means "the remnant shall return" and was
prophetic; offering hope to the people of Israel, that
although they were going to be sent into exile, and their
temple destroyed, God remained faithful and would deliverance
"a remnant" from Babylon and bring them back to their land.
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And she gave the king an hundred and twenty talents of gold,
and of spices very great store, and precious stones: there
came no more such abundance of spices as these which the queen
of Sheba gave to king Solomon.
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Sheba, and Dedan, and the merchants of Tarshish, with all the
young lions thereof, shall say unto thee, Art thou come to
take a spoil? hast thou gathered thy company to take a prey?
to carry away silver and gold, to take away cattle and goods,
to take a great spoil?
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And when the queen of Sheba heard of the fame of Solomon, she
came to prove Solomon with hard questions at Jerusalem, with a
very great company, and camels that bare spices, and gold in
abundance, and precious stones: and when she was come to
Solomon, she communed with him of all that was in her heart.
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Sheba (Arabic: سبأ, Sabaʼ, Hebrew: שבא, Sh'va, Ge'ez, Amharic,
Tigrinya: ሳባ, Saba) was a kingdom mentioned in the Jewish
scriptures (Old Testament) and the Qur'an. The actual location
of the historical kingdom is disputed, with modern evidence
tending toward Yemen in southern Arabia,[1][2][3] but other
scholars argue for a location in either present-day Eritrea or
Ethiopia...
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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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Against him came up Shalmaneser king of Assyria; and Hoshea
became his servant, and gave him presents.
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Shalmaneser V (Akkadian: Šulmanu-ašarid; Hebrew: שַׁלְמַנְאֶסֶר,
Modern Shalman'eser Tiberian Šalmanʼéser; Greek:
Σαλαμανασσαρ Salamanassar; Latin: Salmanasar) was king of
Assyria from 727 to 722 BC. He first appears as governor of
Zimirra in Phoenicia in the reign of his father, Tiglath-
Pileser III.
On the death of Tiglath-Pileser, he succeeded to the throne
of Assyria on the 25th day of Tebet 727 BC, and changed his
original name of Ululayu to "Shalmaneser". While it has been
suggested that he continued to use Ululayu for his throne
name as king of Babylonia, this has not been found in any
authentic official sources.[1] The revolt of Samaria
(Israel) took place during his reign, and while he was
besieging the rebel city, he died on the 12th of Tebet 722
BC and the crown was seized by Sargon II.
The name Shalmaneser is used for him in the Bible, which
attributes to him and his father the deportation of the "Ten
Lost Tribes" of Israel. In the 17th and 18th chapters of 2
Kings he is described as the conqueror of Samaria and as
sending its inhabitants into exile. In the book of Tobit,
chapter 1, the exiled Tobit is shown finding favor in
Shalmaneser's court, only to lose influence under
Sennacherib.
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In the days of Shamgar the son of Anath, in the days of Jael,
the highways were unoccupied, and the travellers walked
through byways.
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And after him was Shamgar the son of Anath, which slew of the
Philistines six hundred men with an ox goad: and he also
delivered Israel.
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Shamgar, son of Anath (Hebrew שמגר בן־ענת) is the name of one
or possibly two individuals named in the Book of Judges. The
name occurs twice; at the first mention[1] Shamgar is
identified as a Biblical Judge, who repelled Philistine
incursions into Israelite regions, and slaughtered 600 of the
invaders with an ox goad (a formidable weapon sometimes ten
feet long); the other mention[2] is within the Song of
Deborah, where Shamgar is described as having been one of the
prior rulers, in whose days roads were abandoned, with
travelers taking winding paths, and village life collapsing...
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[Of] the sons of Uzziel; Michah: of the sons of Michah;
Shamir.
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And after Abimelech there arose to defend Israel Tola the son
of Puah, the son of Dodo, a man of Issachar; and he dwelt in
Shamir in mount Ephraim.
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And he judged Israel twenty and three years, and died, and was
buried in Shamir.
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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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Shammah the Harodite, Elika the Harodite,
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And the three eldest sons of Jesse went [and] followed Saul to
the battle: and the names of his three sons that went to the
battle [were] Eliab the firstborn, and next unto him Abinadab,
and the third Shammah.
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In the Bible, Shammah (Hebrew: שַׁמָּה) was the son of Agee, a
Haratite, and one of King David's three legendary "mighty
men".
His greatest deed was the defeat of a troop of Philistines.
After the Israelites fled from the troop of Philistines,
Shammah stood alone and defeated them himself.
He is referenced in only a few verses of the second book of
Samuel in the Hebrew Bible 23:11-12.
There are other people named Shammah in the Bible who are
mentioned only in passing.
Shammah is best noted as David's Mighty Man who, single
handedly, defeated an entire army of 300-800 men over a lentil
patch.
Jehovah-Shammah - 'The Lord is Present' is one of the Hebrew
names for God.
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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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And these [be] the names of those that were born unto him in
Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
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Now these [are] the names of [his] children which he had in
Jerusalem; Shammua, and Shobab, Nathan, and Solomon,
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Shammua, the son of Zaccur of the house of Reuben, was a scout
sent to Canaan prior to the crossing of the Jordan River
according to Numbers 13:4.
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Now while he was not yet gone back, [he said], Go back also to
Gedaliah the son of Ahikam the son of Shaphan, whom the king
of Babylon hath made governor over the cities of Judah, and
dwell with him among the people: or go wheresoever it seemeth
convenient unto thee to go. So the captain of the guard gave
him victuals and a reward, and let him go.
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And Shaphan the scribe came to the king, and brought the king
word again, and said, Thy servants have gathered the money
that was found in the house, and have delivered it into the
hand of them that do the work, that have the oversight of the
house of the LORD.
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By the hand of Elasah the son of Shaphan, and Gemariah the son
of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to
Nebuchadnezzar king of Babylon) saying,
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Of the tribe of Asher, Sethur the son of Michael.
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Sethur, the son of Michael of the house of Asher, was a scout
sent to Canaan prior to the crossing of the Jordan River
according to Numbers 13:13.
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In the evening she went, and on the morrow she returned into
the second house of the women, to the custody of Shaashgaz,
the king's chamberlain, which kept the concubines: she came in
unto the king no more, except the king delighted in her, and
that she were called by name.
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Shaashgaz, he that presses the fleece; that shears the
sheep[1]
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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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Only Jonathan the son of Asahel and Jahaziah the son of Tikvah
were employed about this [matter]: and Meshullam and
Shabbethai the Levite helped them.
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And Shabbethai and Jozabad, of the chief of the Levites, [had]
the oversight of the outward business of the house of God.
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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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And Eleasah begat Sisamai, and Sisamai begat Shallum,
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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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Shallum ("retribution") was the name of several people of the
Old Testament.
Shallum of Israel, the king of Israel
King of Judah also known as Jehoahaz
Keeper of the temple vestments in the reign of Josiah (2 Kings
22:14)
One of the posterity of Judah (1 Chronicles 2:40, 41)
A descendant of Simeon (1 Chr. 4:25)
A descendant of Levi, and one of the line of the high priests
(1 Chr. 6:13)
One of the sons of Naphtali (1 Chr. 7:13)
A keeper of the gate in the reign of David (1 Chr. 9:17)
A Levite porter (1 Chr. 9:19, 31; Jeremiah 35:4)
An Ephraimite chief (2 Chronicles 28:12)
The uncle of the prophet Jeremiah (Jer. 32:7)
Shallum son of Hallohesh, ruler of a half-district of
Jerusalem, repaired a section of the wall of Jerusalem with
the help of his daughters.(Nehemiah. 3:12)
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Therefore shall a tumult arise among thy people, and all thy
fortresses shall be spoiled, as Shalman spoiled Betharbel in
the day of battle: the mother was dashed in pieces upon [her]
children.
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Shalmaneser is documented by The Bible as an Assyrian king
(Hosea 10:14), identified with Shalmaneser II (by Archibald
Sayce) or IV (by François Lenormant), the successor of Pul on
the throne of Assyria (728 BC). He made war against Hoshea ,
the king of Israel, whom he subdued and compelled to pay an
annual tribute. Hoshea, however, soon after rebelled against
his Assyrian conqueror. Shalmaneser again marched against
Samaria, which, after a siege of three years, was taken (2
Kings 17:3-5; 18:9) by Sargon. A revolution meantime had
broken out in Assyria, and Shalmaneser was deposed. Sargon
usurped the vacant throne. Eberhard Schrader thought that this
is probably the name of a king of Moab mentioned on an
inscription of Tiglath-Pileser as Salamanu.
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And it came to pass in the fourth year of king Hezekiah, which
[was] the seventh year of Hoshea son of Elah king of Israel,
[that] Shalmaneser king of Assyria came up against Samaria,
and besieged it.
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Sennacherib (Akkadian: Sîn-ahhī-erība "Sîn has replaced (lost)
brothers for me"; Aramaic: ܣܝܼܢ ܐܵܗܝܼ ܐܹܪܝܼܒܵܐ) was the son of Sargon
II, whom he succeeded on the throne of Assyria (704 – 681
BC)...
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The third to Harim, the fourth to Seorim,
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Seorim was a priest of ancient Israel after the order of
Aaron, during the reign of King David in the 10th century
BCE. Seorim lead the fourth 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, Seorim's order was
stationed as a watch at the Tabernacle during the fourth
week of the year on the Hebrew calendar.
While Easton's Bible Dictionary translates Seorim as barley,
Hitchcock's Dictionary of Bible Names ascribes the meaning
of gates, hairs, or tempests to the Hebrew name Seorim.
An R. Seorim is also mentioned in the Babylonian Talmud in
the Ebel Rabbathi 3rd Chapter discussing pain at the time of
death.
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And the sons of Kenaz; Othniel, and Seraiah: and the sons of
Othniel; Hathath.
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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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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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Seraiah or Sraya (שְׂרָיָה "Soldier/Prince of/is the LORD",
Standard Hebrew Səraya, Tiberian Hebrew Śərāyāh) is the name
of several people mentioned in the Hebrew Bible:
The father of Joab (1 Chronicles 4:13, 14).
The grandfather of Jehu (1 Chr. 4:35).
One of David's scribes or secretaries (2 Samuel 8:17).
A Netophathite (Jer. 40:8), a chief priest of the time of
Zedekiah. He was carried captive by Nebuchadnezzar to
Babylon, and there put to death (2 Kings 25:18, 23).
Ezra 2:2.
Father or ancestor of Ezra the scribe (Book of Ezra 7:1),
understood by many as the same person as Seraiah (4)[1]
A ruler of the temple (Nehemiah 11:11).
A priest of the days of Jehoiakim (Neh. 12:1, 12).
Seraiah ben Neriah. The son of Neriah. When Zedekiah made a
journey to Babylon to do homage to Nebuchadnezzar, Seraiah
had charge of the royal gifts to be presented on that
occasion. Jeremiah took advantage of the occasion, and sent
with Seraiah a word of cheer to the exiles in Babylon, and
an announcement of the doom in store for that guilty city.
The roll containing this message (Jeremiah 50:1-8) Seraiah
was to read to the exiles, and then, after fixing a stone to
it, was to throw it into the Euphrates, uttering, as it
sank, the prayer recorded in Jer. 51:59-64. Babylon was at
this time in the height of its glory, the greatest and most
powerful monarchy in the world. Scarcely seventy years
elapsed when the words of the prophet were all fulfilled.
Jer. 51:59 is rendered in the Revised Version, "Now Seraiah
was chief chamberlain," instead of "was a quiet prince," as
in the Authorized Version.
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[Of] the sons of Zebulun after their families: of Sered, the
family of the Sardites: of Elon, the family of the Elonites:
of Jahleel, the family of the Jahleelites.
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And the sons of Zebulun; Sered, and Elon, and Jahleel.
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Which was with the deputy of the country, Sergius Paulus, a
prudent man; who called for Barnabas and Saul, and desired to
hear the word of God.
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Lucius Sergius Paullus was a Proconsul of Cyprus under
Claudius (1st century AD). He appears in Acts (13:6-13),
where in Paphos Paul, accompanied by Barnabas and John,
overcame the attempts of Bar-Jesus or Elymas and converted
Sergius to Christianity.
A boundary stone of Claudius mentioning Sergius was
discovered at Rome in 1887. It records the appointment (AD
47) of the Curators of the banks and the channel of the
river Tiber, one of whom was Sergius. Since Paul's journey
to Cyprus is usually dated to the first half of the 40s (and
some scholars would date his visit even earlier), it is
thought Sergius first served his three years as Proconsul at
Cyprus, then returned to Rome, where he was appointed
curator. As he is not greeted in Paul's Epistle to the
Romans, it is possible he died before it was written.
Some mediæval legends have anachronistically identified him
with Paul of Narbonne.
He was the first of six successive Senators named Lucius
Sergius Paullus, of Antioch, Pisidia, including one Consul
Suffect in 94 and another Consul in 168, the last of whom
was Lucius Sergius Paullus, Senator, father of Sergia
Paulla, who married Quintus Anicius Faustus, Legate of
Numidia and Consul in 198, and had Quintus Anicius Faustus
Paulinus, Legate of Moesia Inferior between 229 and 230 or
c. 230 to 232.[1]
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And Reu lived after he begat Serug two hundred and seven
years, and begat sons and daughters.
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And Serug lived after he begat Nahor two hundred years, and
begat sons and daughters.
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And Serug lived thirty years, and begat Nahor:
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Serug (Hebrew: שְׂרוּג, S'rug ; "branch") was the son of Reu and
the father of Nahor, according to Genesis 11:20-23. He is also
the great-grandfather of Abraham.
In the Masoretic text that modern Bibles are based on, he was
30 when Nahor was born, and lived to the age of 230. The
Septuagint and Samaritan Pentateuch texts state that he was
130 on fathering Nahor, and the Septuagint accordingly gives
his age at death as 330.
He is called Saruch in the Greek version of Luke 3:35.
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And Seth lived after he begat Enos eight hundred and seven
years, and begat sons and daughters:
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And Adam knew his wife again; and she bare a son, and called
his name Seth: For God, [said she], hath appointed me another
seed instead of Abel, whom Cain slew.
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And Adam lived an hundred and thirty years, and begat [a son]
in his own likeness, after his image; and called his name
Seth:
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Seth (Hebrew: שֵׁת, Standard Šet, Tiberian Šēṯ; Arabic: شيث
Shith or Shiyth; "Placed; appointed"), in the Book of Genesis
of the Hebrew Bible, is the third listed son of Adam and Eve
and brother of Cain and Abel, and is the only other of their
children mentioned by name. Traditionally, Adam had 33 sons
and 23 daughters. According to Genesis 4:25, Seth was born
after the slaying of Abel by Cain, and Eve believed God had
appointed him as replacement for Abel because Cain had killed
him...
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Saul (Hebrew: שָׁאוּל, Modern Sha'ul Tiberian Šāʼûl ; "asked
for"; Arabic: طالوت, Ṭālūt; Greek: Σαούλ Saoul; Latin: Saul)
(1079 - 1007 BC) was the first king of the united Kingdom of
Israel (reigned 1047 - 1007) according to the Hebrew Bible. He
was anointed by the prophet Samuel and reigned from Gibeah. He
committed suicide during a battle with the Philistines at
Mount Gilboa, during which three of his sons were also killed.
The succession to his throne was contested by Ish-bosheth, his
only surviving son, and David, who eventually prevailed.
The main account of Saul's life and reign is found in the
Books of Samuel...
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And there were seven sons of [one] Sceva, a Jew, [and] chief
of the priests, which did so.
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Sceva, or Scevas, apparently related to the Greek word skeuos
meaning a vessel or implement, a Jew called a "chief priest"
(archiereus in Greek) in Acts 19:14 . There was no high priest
in Jerusalem by this name--some speculate that he was the head
of one of the twenty-four courses of the house of Levi. He had
seven sons, who in Ephesus "took upon them to call over them
which had evil spirits the name of the Lord Jesus," in
imitation of Paul. They tried their method of exorcism on a
fierce demon, and failed. His answer to them was "Jesus I
know, and Paul I know; but who are ye?" (Acts 19:15 ) This has
been interpreted as, "The Jesus whom you invoke is One whose
authority I acknowledge; and the Paul whom you name I
recognize to be a servant or messenger of God; but what sort
of men are ye who have been empowered to act as you do by
neither?" (Thomas Lindsay on the Acts of the Apostles.)
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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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The kings of Tarshish and of the isles shall bring presents:
the kings of Sheba and Seba shall offer gifts.
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For I [am] the LORD thy God, the Holy One of Israel, thy
Saviour: I gave Egypt [for] thy ransom, Ethiopia and Seba for
thee.
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Seba was a son of Cush according to Genesis 10:7, 1 Chronicles
1:9.
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And there accompanied him into Asia Sopater of Berea; and of
the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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In his days did Hiel the Bethelite build Jericho: he laid the
foundation thereof in Abiram his firstborn, and set up the
gates thereof in his youngest [son] Segub, according to the
word of the LORD, which he spake by Joshua the son of Nun.
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And afterward Hezron went in to the daughter of Machir the
father of Gilead, whom he married when he [was] threescore
years old; and she bare him Segub.
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And Segub begat Jair, who had three and twenty cities in the
land of Gilead.
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And I gave unto Isaac Jacob and Esau: and I gave unto Esau
mount Seir, to possess it; but Jacob and his children went
down into Egypt.
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Duke Dishon, duke Ezer, duke Dishan: these [are] the dukes
[that came] of Hori, among their dukes in the land of Seir.
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And the border compassed from Baalah westward unto mount Seir,
and passed along unto the side of mount Jearim, which [is]
Chesalon, on the north side, and went down to Bethshemesh, and
passed on to Timnah:
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Seir (Hebrew: שֵׂעִיר, Modern Se'ir Tiberian Śēʻîr, "Rough,
hairy"). It is sometimes used as an alternative term for a
goat, as in "Seir La'Azazel" (שעיר לעזאזל - Scapegoat).
Ancestor of the "dukes of the Horites" in the land of Seir,
later Edom (Gen. 36:20-30).
Mount Seir, a mountainous region occupied by the Edomites,
extending along the eastern side of the Arabah from the south-
eastern extremity of the Dead Sea to near the Akabah, or the
eastern branch of the Red Sea. It was originally occupied by
the Horites (Gen. 14:6), who were afterwards driven out by the
Edomites (Gen. 32:3; 33:14, 16). It was allotted to the
descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10;
Isa. 21:11; Exek. 25:8).
Seir (demon), prince of Hell in demonology.
A mountain range (not the Edomite range, Gen. 32:3) lying
between the Wady Aly and the Wady Ghurab (Josh. 15:10).
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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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LORD, bow down thine ear, and hear: open, LORD, thine eyes,
and see: and hear the words of Sennacherib, which hath sent
him to reproach the living God.
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Incline thine ear, O LORD, and hear; open thine eyes, O LORD,
and see: and hear all the words of Sennacherib, which hath
sent to reproach the living God.
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After this did Sennacherib king of Assyria send his servants
to Jerusalem, (but he [himself laid siege] against Lachish,
and all his power with him,) unto Hezekiah king of Judah, and
unto all Judah that [were] at Jerusalem, saying,
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And Samson called unto the LORD, and said, O Lord GOD,
remember me, I pray thee, and strengthen me, I pray thee, only
this once, O God, that I may be at once avenged of the
Philistines for my two eyes.
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And Delilah said unto Samson, Hitherto thou hast mocked me,
and told me lies: tell me wherewith thou mightest be bound.
And he said unto her, If thou weavest the seven locks of my
head with the web.
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Then his father and his mother said unto him, [Is there] never
a woman among the daughters of thy brethren, or among all my
people, that thou goest to take a wife of the uncircumcised
Philistines? And Samson said unto his father, Get her for me;
for she pleaseth me well.
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Samson, Shimshon (Hebrew: שמשון, Standard Šimšon Tiberian
Šimšôn, meaning "of the sun" – perhaps proclaiming he was
radiant and mighty – or "[One who] Serves [God]") or Shamshoun
شمشون (Arabic) or Sampson Σαμψών (Greek) is the third to last
of the Judges of the ancient Children of Israel mentioned in
the Tanakh (the Hebrew bible), and the Talmud. He is described
in the Book of Judges chapters 13 to 16.[1][2][3]
The exploits of Samson also appear in Josephus's Antiquities
of the Jews, written in the last decade of the 1st Century AD,
as well as in works by Pseudo-Philo, written slightly earlier.
Samson is a Herculean figure, who is granted tremendous
strength by God to combat his enemies and perform heroic feats
unachievable by ordinary humans:[4] wrestling a
lion,[3][5][6][7] slaying an entire army with only a donkey
jawbone,[2][3][6][7][8] and destroying a temple.[1][3][7]
He is believed to have been buried in Tel Tzora in Israel
overlooking the Sorek valley. There reside two large
gravestones of Samson and his father Manoah. Nearby stands
Manoah’s altar (Judges 13:19-24).[9] It is located between the
cities of Zorah and Eshtaol.[10]...
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Therefore came all the elders of Israel to the king to Hebron;
and David made a covenant with them in Hebron before the LORD;
and they anointed David king over Israel, according to the
word of the LORD by Samuel.
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And the LORD appeared again in Shiloh: for the LORD revealed
himself to Samuel in Shiloh by the word of the LORD.
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But the LORD said unto Samuel, Look not on his countenance, or
on the height of his stature; because I have refused him: for
[the LORD seeth] not as man seeth; for man looketh on the
outward appearance, but the LORD looketh on the heart.
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Samuel (Hebrew: שְׁמוּאֵל, Modern Shmu'el Tiberian Šəmûʼēl; Greek:
Σαμουηλ Samouēl; Latin: Samuel; Arabic: شموئيل Šomoʼel) is a
leader of ancient Israel in the Book(s) of Samuel in the
Hebrew Bible.
His status, as viewed by rabbinical literature, is that he was
the last of the Hebrew Judges and the first of the major
prophets who began to prophesy inside the Land of Israel. He
was thus at the cusp between two eras.
According to the text of the Book(s) of Samuel, he also
anointed the first two kings of the Kingdom of Israel: Saul
and David...
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Now it came to pass, when Sanballat, and Tobiah, and Geshem
the Arabian, and the rest of our enemies, heard that I had
builded the wall, and [that] there was no breach left therein;
(though at that time I had not set up the doors upon the
gates;)
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But when Sanballat the Horonite, and Tobiah the servant, the
Ammonite, and Geshem the Arabian, heard [it], they laughed us
to scorn, and despised us, and said, What [is] this thing that
ye do? will ye rebel against the king?
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But it came to pass, [that] when Sanballat, and Tobiah, and
the Arabians, and the Ammonites, and the Ashdodites, heard
that the walls of Jerusalem were made up, [and] that the
breaches began to be stopped, then they were very wroth,
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Sanballat the Horonite or Sanballat I (in Neo-Assyrian
Aramaic, Sinballidh or "The god Sin has vivified") was a
Samaritan leader and official of the Persian Achaemenid Empire
who lived in the mid to late fifth century BC. He is best
known from the Book of Nehemiah, which casts him as one of the
chief opponents of the Jewish governor Nehemiah during the
latter's efforts to rebuild the walls of Jerusalem and
carrying out his reforms among the Jews. He was called "the
Horonite," and was associated with Tobiah the Ammonite and
Geshem the Arabian.[1] His home was evidently at Samaria, from
whatever "Horon" he may have come...
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And it came to pass after this, that there was again a battle
with the Philistines at Gob: then Sibbechai the Hushathite
slew Saph, which [was] of the sons of the giant.
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In the year that Tartan came unto Ashdod, (when Sargon the
king of Assyria sent him,) and fought against Ashdod, and took
it;
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Sargon II ( Akkadian Šarru-kên "legitimate king", reigned 722
– 705 BC) was an Assyrian king. Sargon II became co-regent
with Shalmaneser V in 722 BC, and became the sole ruler of the
kingdom of Assyria in 722 BC after the death of Shalmaneser V.
It is not clear whether he was the son of Tiglath-Pileser III
or a usurper unrelated to the royal family. In his
inscriptions, he styles himself as a new man, rarely referring
to his predecessors; however he took the name Sharru-kinu
("true king"), after Sargon of Akkad - who had founded the
first Semitic Empire in the region some 16 centuries
earlier.[1] Sargon is the Biblical form of the name...
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And Saul built an altar unto the LORD: the same was the first
altar that he built unto the LORD.
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Then said Saul unto his servants, Seek me a woman that hath a
familiar spirit, that I may go to her, and enquire of her. And
his servants said to him, Behold, [there is] a woman that hath
a familiar spirit at Endor.
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And moreover in time past, even when Saul was king, thou
[wast] he that leddest out and broughtest in Israel: and the
LORD thy God said unto thee, Thou shalt feed my people Israel,
and thou shalt be ruler over my people Israel.
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Sabtechah was a son of Cush according to Genesis 10:7, 1
Chronicles 1:9.
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Sachar was the name of two individuals mentioned in the Bible:
One of David's heroes 1 Chronicles 11:35; also called Sharar 2
Samuel 23:33.
A son of Obed-edom the Gittite, and a temple porter 1
Chronicles 26:4.
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And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat
Eliud;
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Which was [the son] of Saruch, which was [the son] of Ragau,
which was [the son] of Phalec, which was [the son] of Heber,
which was [the son] of Sala,
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Which was [the son] of Joanna, which was [the son] of Rhesa,
which was [the son] of Zorobabel, which was [the son] of
Salathiel, which was [the son] of Neri,
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And the sons of Jeconiah; Assir, Salathiel his son,
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And after they were brought to Babylon, Jechonias begat
Salathiel; and Salathiel begat Zorobabel;
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Shealtiel (Hebrew: שְׁאַלְתִּיאֵל, Shə’altî’ēl) or Greek-derived
variant Salathiel (Greek: Σαλαθιηλ, Salăthiēl) is a
significant but problematic member in the genealogies of the
kings of Judah, all of whom belong to the Davidic Dynasty,
being the descendants of King David through his son King
Solomon.
In Hebrew, the name Shealtiel means, Shə’altî ’Ēl, "I asked El
(for this child)". The name acknowledges that the son is an
answer to the parents' prayer to God (El) to help them
conceive and birth a child. Many Hebrew names similarly
express the importance of, difficulty of, and thankfulness for
a successful pregnancy.
In the Deuterocanonical apocalyptic work 2 Esdras, the author
claims to be "Ezra, who is also called Shealtiel" (3:1). For
this reason, this work is also sometimes known as Ezra
Shealtiel. However, the priestly prophet Ezra could not be the
same Shealtiel of the royal genealogies, since his own lineage
is given in Book of Ezra 7:1, and in 2 Esdras 1:1 (Latin
version), which agree in making him the son of Seraiah, and a
Levite...
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And after him Gabbai, Sallai, nine hundred twenty and eight.
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And these [are] the sons of Benjamin; Sallu the son of
Meshullam, the son of Joed, the son of Pedaiah, the son of
Kolaiah, the son of Maaseiah, the son of Ithiel, the son of
Jesaiah.
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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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And of the sons of Benjamin; Sallu the son of Meshullam, the
son of Hodaviah, the son of Hasenuah,
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And Aram begat Aminadab; and Aminadab begat Naasson; and
Naasson begat Salmon;
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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 Amminadab begat Nahshon, and Nahshon begat Salmon,
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Salmon is a person in the Hebrew Bible.
His name can be pronounced Salmon or Salmah.
He is the son of Nahshon, and married with Rahab of Jericho,
by whom he had Boaz. Salmon is mentioned in 1 Chronicles 2:10-
11; Ruth 4:20,21.Matthew 1:4
According to The Exodus, of those who were at least twenty
years of age when leaving Egypt, only Caleb and Joshua would
cross the Jordan River.
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And all the princes of the king of Babylon came in, and sat in
the middle gate, [even] Nergalsharezer, Samgarnebo, Sarsechim,
Rabsaris, Nergalsharezer, Rabmag, with all the residue of the
princes of the king of Babylon.
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At that time Rezin king of Syria recovered Elath to Syria, and
drave the Jews from Elath: and the Syrians came to Elath, and
dwelt there unto this day.
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Which was [the son] of Joanna, which was [the son] of Rhesa,
which was [the son] of Zorobabel, which was [the son] of
Salathiel, which was [the son] of Neri,
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All the land shall be turned as a plain from Geba to Rimmon
south of Jerusalem: and it shall be lifted up, and inhabited
in her place, from Benjamin's gate unto the place of the first
gate, unto the corner gate, and [from] the tower of Hananeel
unto the king's winepresses.
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King Rezin of Aram or Rasin of Syria in DRB (Hebrew: רְצִין,
Modern {{{2}}} Tiberian {{{3}}}; Latin: Rasin) ruled from
Damascus during the 8th century BC. During his reign he was a
tributary of King Tiglath-pileser III of Assyria.[1] Rezin's
reign ended around 732 BC when Tiglath-pileser sacked Damascus
and annexed Aram.[2] According to the Bible, the sack of
Damascus was instigated by King Ahaz of Judah and ended in
Rezin's execution (2 Kings 16:7-9 ). The execution of Rezin is
neither confirmed nor disconfirmed by independent evidence.[3]
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And God stirred him up [another] adversary, Rezon the son of
Eliadah, which fled from his lord Hadadezer king of Zobah:
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And they turned and fled toward the wilderness unto the rock
of Rimmon: and they gleaned of them in the highways five
thousand men; and pursued hard after them unto Gidom, and slew
two thousand men of them.
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And Saul's son had two men [that were] captains of bands: the
name of the one [was] Baanah, and the name of the other
Rechab, the sons of Rimmon a Beerothite, of the children of
Benjamin: (for Beeroth also was reckoned to Benjamin:
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Rimmon (Hebrew "pomegranate") is the proper name for a
number of people or objects in the Hebrew Bible:
Torah with rimmonim
A man of Beeroth (2 Samuel 4:2), one of the four Gibeonite
cities. (See Joshua 9:17.)
A Syrian cult image, mentioned only in 2 Kings 5:18. In
Syria this deity was known as "Baal" ("the Lord" par
excellence), in Assyria as "Ramanu" ("the Thunderer").
One of the "uttermost cities" of Judah, afterwards given to
Simeon (Josh. 15:21, 32; 19:7; 1 Chronicles 4:32). In Josh.
15:32 Ain and Rimmon are mentioned separately, but in 19:7
and 1 Chr. 4:32 the two words are probably to be combined,
as forming together the name of one place, Ain-Rimmon = "the
spring of the pomegranate" (compare Nehemiah 11:29). It has
been identified with Um er-Rumamin, about 13 miles south-
west of Hebron.
The Rock of Rimmon was where the Benjamites fled (Judges
20:45, 47; 21:13), and where they maintained themselves for
four months after the fearful battle at Gibeah, in which
they were almost exterminated, 600 only surviving out of
about 27,000. It is the present village of Rammun, "on the
very edge of the hill country, with a precipitous descent
toward the Jordan valley," supposed to be the site of Ai.
(pl.Rimmonim) The ornaments of the Torah scroll.
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And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.
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And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
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Riphath (ree-fath)- a crusher, Gomer's second son (Gen. 10:3,
1 Chronicles 1:6), supposed by Josephus to have been the
ancestor of the Paphlagonians. Pliny calls Riphath Riphaci and
mentions a group of mountains named after him, the Riphæan
range. Melo calls him Riphaces, and Solinus: Piphlataci.
Some Irish traditions say Riphath is the ancestor of the
Celts.It is also thought that Riphath may have lived among his
brother. Last name would be Redpath, Ridpath or Reidpath.
Alternate spelling: Diphath (In Hebrew, D's and R's are often
confused with each other because of orthographic similarity)
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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 four and twentieth to Romamtiezer, [he], his sons, and his
brethren, [were] twelve.
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Romamti-ezer, exaltation of help[1]
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And they compel one Simon a Cyrenian, who passed by, coming
out of the country, the father of Alexander and Rufus, to bear
his cross.
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Salute Rufus chosen in the Lord, and his mother and mine.
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And the sons of Cush; Seba, and Havilah, and Sabtah, and
Raamah, and Sabtecha: and the sons of Raamah; Sheba, and
Dedan.
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And the sons of Cush; Seba, and Havilah, and Sabtah, and
Raamah, and Sabtecha: and the sons of Raamah; Sheba, and
Dedan.
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And the sons of Cush; Seba, and Havilah, and Sabta, and
Raamah, and Sabtecha. And the sons of Raamah; Sheba, and
Dedan.
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And they slew the kings of Midian, beside the rest of them
that were slain; [namely], Evi, and Rekem, and Zur, and Hur,
and Reba, five kings of Midian: Balaam also the son of Beor
they slew with the sword.
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And all the cities of the plain, and all the kingdom of Sihon
king of the Amorites, which reigned in Heshbon, whom Moses
smote with the princes of Midian, Evi, and Rekem, and Zur, and
Hur, and Reba, [which were] dukes of Sihon, dwelling in the
country.
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And Shema begat Raham, the father of Jorkoam: and Rekem begat
Shammai.
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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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In the second year of Pekah the son of Remaliah king of Israel
began Jotham the son of Uzziah king of Judah to reign.
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Then Rezin king of Syria and Pekah son of Remaliah king of
Israel came up to Jerusalem to war: and they besieged Ahaz,
but could not overcome [him].
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The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad,
whose brethren [were] strong men, Elihu, and Semachiah.
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In I Chronicles 26:7–8 , Rephael (Hebrew: רְפָאֵל, Modern Refaʾel
Tiberian Rəp̄āʾēl ; "healed of God") was one of Shemaiah's
sons. He and his brethren, on account of their "strength for
service," formed one of the divisions of the temple porters.
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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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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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Now the children of Reuben and the children of Gad had a very
great multitude of cattle: and when they saw the land of
Jazer, and the land of Gilead, that, behold, the place [was] a
place for cattle;
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According to the Book of Genesis, Reuben or Re'uven (Hebrew:
רְאוּבֵן, Standard Rəʾuven Tiberian Rəʾûḇēn) was the first
(eldest) son of Jacob with Leah. He was the founder of the
Israelite Tribe of Reuben...
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These [are] the names of Esau's sons; Eliphaz the son of Adah
the wife of Esau, Reuel the son of Bashemath the wife of Esau.
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And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;
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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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Reuel or Raguel (Hebrew: רְעוּאֵל, Modern Rəʻuʼel Tiberian
Rəʻûʼēl ; "Friend of El") is a Hebrew name associated with
several Biblical and/or religious figures.
Biblical persons with this name are:
Jethro, Moses' father-in-law, who also went by the name
"Reuel" (Exodus 2:18; Numbers 10:29). It has been suggested
that Reuel was his proper name, and "Jether" or "Jethro" was
his official title (i.e., "excellency").
A son of Esau. (Genesis 36:4,10; I Chronicles 1:35)
A Gadite (Numbers 2:14), called also Deuel (Hebrew: דְּעוּאֵל,
Modern Dəʻuʼel Tiberian Dəʻûʼēl) (1:14; 7:42); the father of
the Gadite prince Eliasaph.
A Benjaminite. (I Chronicles 9:3.7,8)
Father-in-law of Tobias (Tobit 7:1,15)
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The children of Rezin, the children of Nekoda, the children of
Gazzam,
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The children of Reaiah, the children of Rezin, the children of
Nekoda,
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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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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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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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Rechab is the name of three men in the Bible:
One of the two "captains of bands" whom Saul's son Ish-bosheth
took into his service, and who conspired to kill him. (2
Samuel 4:2)
The father of Malchiah, ruler of part of Beth-haccerem.
(Nehemiah 3:14)
A Kenite, mentioned as the father of Jehonadab at King Jehu's
time, from whom the tribe of the Rechabites derived their
name.[1] Jehonadab and his people had all along become
worshippers of God.
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When they had sent unto the house of God Sherezer and
Regemmelech, and their men, to pray before the LORD,
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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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And the sons of Eliezer [were], Rehabiah the chief. And
Eliezer had none other sons; but the sons of Rehabiah were
very many.
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Concerning Rehabiah: of the sons of Rehabiah, the first [was]
Isshiah.
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Rehabiah, breadth, or extent, of the Lord[1]
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And Hukok with her suburbs, and Rehob with her suburbs:
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Helkath with her suburbs, and Rehob with her suburbs; four
cities.
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Neither did Asher drive out the inhabitants of Accho, nor the
inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of
Helbah, nor of Aphik, nor of Rehob:
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So they strengthened the kingdom of Judah, and made Rehoboam
the son of Solomon strong, three years: for three years they
walked in the way of David and Solomon.
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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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Then came Shemaiah the prophet to Rehoboam, and [to] the
princes of Judah, that were gathered together to Jerusalem
because of Shishak, and said unto them, Thus saith the LORD,
Ye have forsaken me, and therefore have I also left you in the
hand of Shishak.
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According to the Hebrew Bible, Rehoboam (Hebrew: רְחַבְעָם,
Rehav'am, meaning "he who enlarges the people"; Greek: Ροβοαμ;
Latin: Roboam) was a king of the United Monarchy of Israel and
later of the Kingdom of Judah after the ten northern tribes of
Israel rebelled in 932/931 BC to form the independent Kingdom
of Israel.
He was a son of Solomon and a grandson of David. His mother
was Naamah the Ammonite.[1]...
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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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[Then] sent the king an answer unto Rehum the chancellor, and
[to] Shimshai the scribe, and [to] the rest of their
companions that dwell in Samaria, and [unto] the rest beyond
the river, Peace, and at such a time.
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Then [wrote] Rehum the chancellor, and Shimshai the scribe,
and the rest of their companions; the Dinaites, the
Apharsathchites, the Tarpelites, the Apharsites, the
Archevites, the Babylonians, the Susanchites, the Dehavites,
[and] the Elamites,
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So Nebuzaradan the captain of the guard sent, and Nebushasban,
Rabsaris, and Nergalsharezer, Rabmag, and all the king of
Babylon's princes;
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Rabsaris (Hebrew: רַב-סָרִיס, Modern {{{2}}} Tiberian {{{3}}}),
possibly means "Chief of officers," is the name or title of
two individuals mentioned in the Bible.
Rabasaris (in the D-R and the Vulgate; Greek: Ραφις)[1] - One
of the three officers whom the King of Assyria (Sennacherib)
sent from Lachish with a threatening message to Jerusalem (2
Kings 18:17 ).
Rabsares (in the D-R and the Vulgate)[2]A prince of
Nebuchadnezzar (Jeremiah 39:3,13 ). While originally
translated to be the name of the persons it referred to,
Rabsaris is now thought to be the name of an office or rank,
not an individual[3].
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It may be the LORD thy God will hear all the words of
Rabshakeh, whom the king of Assyria his master hath sent to
reproach the living God; and will reprove the words which the
LORD thy God hath heard: wherefore lift up [thy] prayer for
the remnant that are left.
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It may be the LORD thy God will hear the words of Rabshakeh,
whom the king of Assyria his master hath sent to reproach the
living God, and will reprove the words which the LORD thy God
hath heard: wherefore lift up [thy] prayer for the remnant
that is left.
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And the king of Assyria sent Tartan and Rabsaris and Rabshakeh
from Lachish to king Hezekiah with a great host against
Jerusalem. And they went up and came to Jerusalem. And when
they were come up, they came and stood by the conduit of the
upper pool, which [is] in the highway of the fuller's field.
Read More
Rabshakeh, also Rab-shakeh and Rabsaces (Hebrew: רַבְשָׁקֵה, Modern
Ravshake Tiberian Raḇšāqē; Greek: Ραψακης Rapsakēs; Latin:
Rabsaces) Neo-Aramaic: (ܪܵܒܫܵܩܹܐ) This name meaning chief of the
princes was given to the chief cup-bearer or the vizier of the
Assyrian royal court.
The Bible mentions it for one of Sennacherib's messengers to
Hezekiah. See the speech he delivered, in the Hebrew language,
in the hearing of all the people, as he stood near the wall on
the north side of the city (2 Kings 18:17-37 and Isaiah 36).
He and the other envoys returned to their master and reported
that Hezekiah and his people were obdurate, and would not
submit.
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And Moses said unto Hobab, the son of Raguel the Midianite,
Moses' father in law, We are journeying unto the place of
which the LORD said, I will give it you: come thou with us,
and we will do thee good: for the LORD hath spoken good
concerning Israel.
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Reuel or Raguel (Hebrew: רְעוּאֵל, Modern Rəʻuʼel Tiberian
Rəʻûʼēl ; "Friend of El") is a Hebrew name associated with
several Biblical and/or religious figures.
Biblical persons with this name are:
Jethro, Moses' father-in-law, who also went by the name
"Reuel" (Exodus 2:18; Numbers 10:29). It has been suggested
that Reuel was his proper name, and "Jether" or "Jethro" was
his official title (i.e., "excellency").
A son of Esau. (Genesis 36:4,10; I Chronicles 1:35)
A Gadite (Numbers 2:14), called also Deuel (Hebrew: דְּעוּאֵל,
Modern Dəʻuʼel Tiberian Dəʻûʼēl) (1:14; 7:42); the father of
the Gadite prince Eliasaph.
A Benjaminite. (I Chronicles 9:3.7,8)
Father-in-law of Tobias (Tobit 7:1,15)
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And Shema begat Raham, the father of Jorkoam: and Rekem begat
Shammai.
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Raham, a biblical character, was mentioned in the genealogical
lists of 1 Chronicles, in 1 Chronicles 2:44 . He was a
descendant of Caleb and Hezron, a son of Shema, and the father
of Jorkeam.
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And Moza begat Binea: Rapha [was] his son, Eleasah his son,
Azel his son:
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Nohah the fourth, and Rapha the fifth.
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Of the tribe of Benjamin, Palti the son of Raphu.
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Raphu of the house of Benjamin was the father of Palti, a
scout sent to Canaan prior to the crossing of the Jordan River
according to Numbers 13:9.
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And they slew the kings of Midian, beside the rest of them
that were slain; [namely], Evi, and Rekem, and Zur, and Hur,
and Reba, five kings of Midian: Balaam also the son of Beor
they slew with the sword.
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And all the cities of the plain, and all the kingdom of Sihon
king of the Amorites, which reigned in Heshbon, whom Moses
smote with the princes of Midian, Evi, and Rekem, and Zur, and
Hur, and Reba, [which were] dukes of Sihon, dwelling in the
country.
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Reba was one of five Midianite kings killed during the time of
Moses by an Israelite expedition led by Phinehas, son of
Eleazar according to Numbers 31:8 and Joshua 13:21.
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Saint Pudens was an early Christian saint and martyr.
He is mentioned as a layman of the Roman Church in 2 Timothy
4:21.[1] According to tradition, he lodged Saint Peter and was
baptised by him, and was martyred under Nero (reigned 54-68).
He is commemorated on April 14 in the Eastern Orthodox Church
calendar and May 19 according to the Dominican Martyrology.
He is said to have been the son of Quintus Cornelius Pudens, a
Roman Senator. He is said to have had two sons, Novatus and
Timotheus, and two daughters, Praxedes and Pudentiana, all
saints, but if Pudens life is documented, those of his
daughters is derived only by the existence of two ancient
churches, Santa Prassede and Santa Pudenziana in Rome.
The acts of the synod of Pope Symmachus (499) show the
existence of a titulus Pudentis, a church with the authority
to administer sacraments. It is possible that a wrong
interpretation of the titulus led to the creation of the
figure of Pudentiana, and that the "church of Santa
Pudenziana" was actually a "church of Pudens".
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They of Persia and of Lud and of Phut were in thine army, thy
men of war: they hanged the shield and helmet in thee; they
set forth thy comeliness
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And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.
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Phut or Put (Hebrew: פוט pûṭ; Septuagint Greek Φουδ Phoud)
is the third son of Ham (one of the sons of Noah), in the
biblical Table of Nations (Genesis 10:6; cf. 1 Chronicles
1:8).
Put (or Phut) is associated with Ancient Libya by many early
writers. Josephus writes: "Phut also was the founder of
Libya, and called the inhabitants Phutites (Phoutes), from
himself: there is also a river in the country of Moors which
bears that name; whence it is that we may see the greatest
part of the Grecian historiographers mention that river and
the adjoining country by the appellation of Phut (Phoute):
but the name it has now has been by change given it from one
of the sons of Mezraim, who was called Lybyos." (AotJ Book
1:6/2). Pliny the Elder Nat. Hist. 5.1 and Ptolemy Geog.
iv.1.3 both place the river Phuth on the west side of
Mauretania (modern Morocco). Ptolemy also mentions a city
Putea in Libya (iv.3.39).
A Libyan connection has likewise been inferred from Nahum
3:9, where it is said that "Put and Lubim" were the helpers
of Egypt. Other biblical verses consistently refer to the
descendants of Put as warriors. In Jeremiah 46:9, they are
again described as being supporters of Egypt. Ezekiel
mentions them three times - in 27:10, as supporters of Tyre
(Phoenicia), in 30:5 again as supporting Egypt, and in 38:5,
as supporters of Gog. The Septuagint Greek (LXX) substitutes
Libues in Ezekiel where the Hebrew Bible refers to Put.
However, the LXX reads Put in Isaiah 66:19, in place of Pul
in the Hebrew.
The Persian historian Muhammad ibn Jarir al-Tabari (c. 915)
recounts a tradition that the wife of Put was named Bakht, a
daughter of Batawil son of Tiras, and that she bore him the
"Copts".
The Libyan tribe of pỉdw shows up in Egyptian records by the
22nd dynasty, while a Ptolemaic text from Edfu refers to the
t3 n n3 pỉt.w "the land of the Pitu". The word was later
written in Demotic as Pỉt, and as Phaiat in Coptic, a name
for Libya Aegypti, northwestern Egypt.
A fragment of Nebuchadnezzar II's annals mentions his
campaign in 567 in Egypt, and defeating the soldiers of Putu
Yavan, ie. Greek Libya (Cyrene). A multilingual stele from
al-Kabrīt, dating to the reign of Darius I refers to the Put
as the province of Putiya (Old Persian) and Puṭa (Neo-
Babylonian), where the equivalent text written in Egyptian
has t3 ṯmḥw "Libya".
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Gaius mine host, and of the whole church, saluteth you.
Erastus the chamberlain of the city saluteth you, and Quartus
a brother.
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Quartus (Latin "fourth") was a Corinthian Christian who sent
messages to friends in Rome through Paul of Tarsus. He is
mentioned in Rom. 16:23.
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Publius Sulpicius Quirinius (Greek Κυρήνιος - Kyrenios or
Cyrenius, c. 51 BC - AD 21) was a Roman aristocrat. As
governor of Syria, he carried out a famous census in Judea...
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The merchants of Sheba and Raamah, they [were] thy merchants:
they occupied in thy fairs with chief of all spices, and with
all precious stones, and gold.
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And the sons of Cush; Seba, and Havilah, and Sabtah, and
Raamah, and Sabtecha: and the sons of Raamah; Sheba, and
Dedan.
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And the sons of Cush; Seba, and Havilah, and Sabta, and
Raamah, and Sabtecha. And the sons of Raamah; Sheba, and
Dedan.
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Raamah or Rama is a name found in the Bible (Hebrew: רעמה,
Ra‛mâh), means "lofty, exalted, that also may mean
"thunder".
The name is first mentioned as the fourth son of Cush, who
is the son of Ham, who is the son of Noah in Gen. 10:7, and
later appears as a country that traded with the Phoenician
city-state of Tyre, in Ezek. 27:22. It has been connected
with Rhammanitae mentioned by Strabo in the southwest
Arabian peninsula, and with an Arabian city of Regmah at the
head of Persian Gulf. He is the brother of Nimrod, who
founded several cities in Mesopotamia, including Babylon and
Nineveh. We know from the inscriptions of ancient Sheba that
Raamah's descendants settled near to the land of Havilah to
the east of Ophir.
This country of Raamah is usually assumed to be somewhere in
the region of Yemen; Sheba was a son of Raamah, and his
descendants are often held to be included among the Sabeans.
The Yemenites are dark-skinned as are the descendants of
their progenitor's eponymous grandfather, Kush or Cush,
commonly translated in the Bible as Ethiopia, meaning dark.
Dedan, son of Raamah. Apparently a region of the Tabuk
Province of Saudi Arabia.
However, there was also an Israelite city called Ramah,
somewhat closer to Tyre.
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Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah,
Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.
The number, [I say], of the men of the people of Israel [was
this];
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Raamiah ("thunder of the Lord") is one of the princes who
returned from the Exile (Neh. 7:7). He is also called Reelaiah
in Ezra 2:2.
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And all the princes of the king of Babylon came in, and sat in
the middle gate, [even] Nergalsharezer, Samgarnebo, Sarsechim,
Rabsaris, Nergalsharezer, Rabmag, with all the residue of the
princes of the king of Babylon.
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So Nebuzaradan the captain of the guard sent, and Nebushasban,
Rabsaris, and Nergalsharezer, Rabmag, and all the king of
Babylon's princes;
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Rabmag is the name of two figures in the Bible:
The Assyrian "Rab-mugi" - a "chief physician" who was attached
to the king of Babylon (Jeremiah 39:3,13).
The title of one of Sennacherib's officers sent with messages
to Hezekiah and the people of Jerusalem demanding the
surrender of the city. He was accompanied by a "great army;"
but his mission was unsuccessful (II Kings 18:17-19:13 and
Isaiah 36:12-37:13).
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And all the princes of the king of Babylon came in, and sat in
the middle gate, [even] Nergalsharezer, Samgarnebo, Sarsechim,
Rabsaris, Nergalsharezer, Rabmag, with all the residue of the
princes of the king of Babylon.
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And the king of Assyria sent Tartan and Rabsaris and Rabshakeh
from Lachish to king Hezekiah with a great host against
Jerusalem. And they went up and came to Jerusalem. And when
they were come up, they came and stood by the conduit of the
upper pool, which [is] in the highway of the fuller's field.
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For of a truth against thy holy child Jesus, whom thou hast
anointed, both Herod, and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered together,
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I give thee charge in the sight of God, who quickeneth all
things, and [before] Christ Jesus, who before Pontius Pilate
witnessed a good confession;
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But after two years Porcius Festus came into Felix' room: and
Felix, willing to shew the Jews a pleasure, left Paul bound.
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Porcius Festus was procurator of Judea from about AD 58 to 62,
succeeding Antonius Felix. His exact time in office is not
known. He inherited all of the problems of his predecessor in
regard to the Roman practice of creating civic privileges for
Jews. Only one other issue bedeviled his administration, the
controversy between Agrippa II and the priests in Jerusalem
regarding the wall erected at the temple to break the view of
the new wing of Agrippa's palace.
During his administration, Jewish hostility to Rome was
greatly inflamed by the civic privileges issue. Feelings were
aroused which played an important part in the closely
following Jewish War of AD 66.
In the New Testament, the Apostle Paul had his final hearing
before Festus. In Acts 25:12, Festus sought to induce Paul to
go to Jerusalem for trial; Paul appealed to the Emperor. the
appeal resulted in Paul being deported to Rome in the autumn
of AD 58. Acts 25-26
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And Joseph was brought down to Egypt; and Potiphar, an officer
of Pharaoh, captain of the guard, an Egyptian, bought him of
the hands of the Ishmeelites, which had brought him down
thither.
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And the Midianites sold him into Egypt unto Potiphar, an
officer of Pharaoh's, [and] captain of the guard.
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Potiphar (or Potifar) (Hebrew: פּוֹטִיפַר / פּוֹטִיפָר, Modern Potifar
Tiberian Pôṭîp̄ar / Pôṭîp̄ār ; Arabic: العزيز ; Egyptian
origin: p-di-p-rʿ ; "he whom Ra gave.") is a person in the
Book of Genesis's account of Joseph.
Joseph, sold into slavery by his brothers, is taken to Egypt
where he is sold to Potiphar as a household slave. Potiphar
makes Joseph the head of his household, but Potiphar's wife,
furious at Joseph for resisting her attempts to seduce him
into sleeping with her, accuses him falsely of attempting to
rape her. Potiphar casts Joseph into prison, where he comes to
the notice of Pharaoh through his ability to interpret the
dreams of other prisoners.
Potiphar's wife is not named in either the Yahwist or Elohist
stories. The mediaeval Sefer HaYashar, a commentary on the
Torah, gives it as Zuleika, as does the Persian poem called
Yusuf and Zulaikha (from Jami's Haft Awrang ("Seven
thrones")). For more on the nameless in the Holy Bible, please
see List of names for the Biblical nameless...
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And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave
him to wife Asenath the daughter of Potipherah priest of On.
And Joseph went out over [all] the land of Egypt.
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And unto Joseph in the land of Egypt were born Manasseh and
Ephraim, which Asenath the daughter of Potipherah priest of On
bare unto him.
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And unto Joseph were born two sons before the years of famine
came, which Asenath the daughter of Potipherah priest of On
bare unto him.
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Potipherah was a priest of the ancient Egypt town of On,
mentioned in the Genesis 41:45 and 41:50 of the Hebrew
Bible.
He was the father of Asenath, who was given to Joseph as his
wife by Pharaoh, (41:45 ) and who bore Joseph two sons:
Manasseh and Ephraim. (41:50 )
His name means "he whom Ra has given".
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And after Abimelech there arose to defend Israel Tola the son
of Puah, the son of Dodo, a man of Issachar; and he dwelt in
Shamir in mount Ephraim.
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And the king of Egypt spake to the Hebrew midwives, of which
the name of the one [was] Shiphrah, and the name of the other
Puah:
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Now the sons of Issachar [were], Tola, and Puah, Jashub, and
Shimron, four.
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Puah (meaning "splendid") is a name given to two persons in
the Bible:
One of the two midwives who feared God, and helped prevent
the genocide of Hebrew male children by the Egyptians,
according to Exodus 1:15-21. Her colleague was Shiphrah.
In Midr. Tadshe (on Ex. i. 15) it is assumed that Puah, as
well as the other midwife, was a proselyte, and was not
identical with Miriam.
The son of Dodo and a descendant of Issachar. He had a son
named Tola, who rose to become a Biblical judge. (Judges
10:1)
Rashi: Jochebed, she is called Shifrah. Rashi sees Shifrah
as the mother, and Puah as the daughter. Since the Torah
reveals rather than conceals, they must be the mother and
daughter mentioned elsewhere in the story, namely, Yochebed
and Miriam (Gur Aryeh; Sifsei Chachamim).
The name Puah is an expression of crying out (Isaiah 42:14).
And Hashem did good to the midwives. Shemos (Exodus) 1:20
The verb is the causitive hiphil. He, (Ha Kodesh Baruch Hu)
did good to them.
Shemos 1:21 He made houses for them. the houses of kehunah,
and leviyah, and royalty. Both Kohanim and Levites live in
the Beis HaMigdash. Royalty from Miriam Tractate Sotah 11b;
Shemos Rabbah 1:17
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And it came to pass, that the father of Publius lay sick of a
fever and of a bloody flux: to whom Paul entered in, and
prayed, and laid his hands on him, and healed him.
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In the same quarters were possessions of the chief man of the
island, whose name was Publius; who received us, and lodged us
three days courteously.
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Saint Publius (in Maltese, San Publju) is venerated as the
first Bishop of Malta. Publius' conversion led to Malta being
the first Christian nation in the West, and one of the first
in the world.
It was the same Publius who received the Apostle Paul during
his shipwreck on the island as recounted in the Acts of the
Apostles. According to the Acts of the Apostles, St. Paul
cured Publius' dysentery-afflicted father.
"In the vicinity of that place were lands belonging to a man
named Publius, the chief of the island. He welcomed us and
received us cordially as his guests for three days. It so
happened that the father of Publius was sick with a fever and
dysentery. Paul visited him and, after praying, laid his hands
on him and healed him. After this had taken place, the rest of
the sick on the island came to Paul and were cured. They paid
us great honor and when we eventually set sail they brought us
the provisions we needed." - Acts 28:7-10, New American
Bible...
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Do thy diligence to come before winter. Eubulus greeteth thee,
and Pudens, and Linus, and Claudia, and all the brethren.
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Nathanael saith unto him, Whence knowest thou me? Jesus
answered and said unto him, Before that Philip called thee,
when thou wast under the fig tree, I saw thee.
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Philip was one of the Twelve Apostles of Jesus. Later
Christian traditions describe Philip as the apostle who
preached in Greece, Syria, and Phrygia.
In the Roman Catholic Church, the feast day of Saint Philip,
along with that of James the Just, was traditionally observed
on 1 May, the anniversary of the dedication of the church
dedicated to them in Rome (now called the Church of the Twelve
Apostles). When Pope Pius XII instituted the feast of Saint
Joseph the Workman in 1955, for celebration on 1 May, he moved
the feast day of Saints Philip and James (which was then a
Double of the 2nd Class and became a Second-Class Feast in
1960) to the nearest free day, which was then 11 May, which is
its place in the General Roman Calendar of 1962. With the 1969
revision of the calendar, 3 May became free for the Feast of
the two Apostles. The Eastern Orthodox Church celebrates St
Philip's feast day on 14 November...
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And Phinehas the son of Eleazar the priest said unto the
children of Reuben, and to the children of Gad, and to the
children of Manasseh, This day we perceive that the LORD [is]
among us, because ye have not committed this trespass against
the LORD: now ye have delivered the children of Israel out of
the hand of the LORD.
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And Phinehas the son of Eleazar the priest, and the princes,
returned from the children of Reuben, and from the children of
Gad, out of the land of Gilead, unto the land of Canaan, to
the children of Israel, and brought them word again.
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Phinehas, the son of Eleazar, the son of Aaron the priest,
hath turned my wrath away from the children of Israel, while
he was zealous for my sake among them, that I consumed not the
children of Israel in my jealousy.
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Phinehas or Pinhas (Hebrew: פִּינְחָס, Modern Pinəḥas Tiberian
Pînəħās) was a Jewish High Priest, the grandson of Aaron, and
son of Eleazar the High Priest (Exodus 6:25 ), who
distinguished himself as a youth at Shittim by his zeal
against the Heresy of Peor: the immorality with which the
Moabites and Midianites had successfully tempted the people
(Numbers 25:1-9 ) to worship Baal-peor. He is commemorated as
a saint in the Eastern Orthodox Church on September 2...
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Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the
brethren which are with them.
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Phlegon of Marathon (Greek: Φλέγων, meaning "aflaming"; gen.:
Φλέγοντος) is numbered among the Seventy Disciples. He was
bishop of Marathon in Thrace. He is referenced in Romans
16:14, and his feast day is on April 8...
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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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Then said the chief priests of the Jews to Pilate, Write not,
The King of the Jews; but that he said, I am King of the Jews.
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Then saith Pilate unto him, Speakest thou not unto me? knowest
thou not that I have power to crucify thee, and have power to
release thee?
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Pilate therefore said unto him, Art thou a king then? Jesus
answered, Thou sayest that I am a king. To this end was I
born, and for this cause came I into the world, that I should
bear witness unto the truth. Every one that is of the truth
heareth my voice.
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Pontius Pilate (pronounced /ˈpɒntʃəs ˈpaɪlət/; Latin: Pontius
Pilatus, Greek: Πόντιος Πιλᾶτος) was the fifth Prefect of the
Roman province of Judaea from AD 26–36.[1][2][3] Typically
referenced as the fifth Prefect of Judaea, he is best known as
the judge at Jesus' trial and the man who authorized his
crucifixion.
Pilate appears in all four canonical Christian Gospels. In
Matthew, Pilate washes his hands of Jesus and reluctantly
sends him to his death.[4] Mark, depicting Jesus as innocent
of plotting against Rome, portrays Pilate as extremely
reluctant to execute Jesus, blaming the Jewish priestly
hierarchy for his death.[4] In Luke, Pilate not only agrees
that Jesus did not conspire against Rome, but Herod Antipas,
the tetrarch, also finds nothing treasonable in Jesus'
actions.[4] In John, Jesus' claim to be the Son of Man or the
Messiah to Pilate and the Sanhedrin is not portrayed at
all.[4]...
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Pontius Pilate (pronounced /ˈpɒntʃəs ˈpaɪlət/; Latin: Pontius
Pilatus, Greek: Πόντιος Πιλᾶτος) was the fifth Prefect of the
Roman province of Judaea from AD 26–36.[1][2][3] Typically
referenced as the fifth Prefect of Judaea, he is best known as
the judge at Jesus' trial and the man who authorized his
crucifixion.
Pilate appears in all four canonical Christian Gospels. In
Matthew, Pilate washes his hands of Jesus and reluctantly
sends him to his death.[4] Mark, depicting Jesus as innocent
of plotting against Rome, portrays Pilate as extremely
reluctant to execute Jesus, blaming the Jewish priestly
hierarchy for his death.[4] In Luke, Pilate not only agrees
that Jesus did not conspire against Rome, but Herod Antipas,
the tetrarch, also finds nothing treasonable in Jesus'
actions.[4] In John, Jesus' claim to be the Son of Man or the
Messiah to Pilate and the Sanhedrin is not portrayed at
all.[4]...
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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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Piram is the name given in the Book of Joshua for the king of
Jarmut, a city in the region of Canaan.
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And the sons of Jether; Jephunneh, and Pispah, and Ara.
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Now in the fifteenth year of the reign of Tiberius Caesar,
Pontius Pilate being governor of Judaea, and Herod being
tetrarch of Galilee, and his brother Philip tetrarch of
Ituraea and of the region of Trachonitis, and Lysanias the
tetrarch of Abilene,
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Phallu or Pallu was a son of Reuben according to Genesis 46:9,
Exodus 6:14 and Numbers 26:5. He was one of the 70 souls to
migrate to Egypt with Jacob.
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But Saul had given Michal his daughter, David's wife, to
Phalti the son of Laish, which [was] of Gallim.
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Phalti Palti, deliverance, flight[1]
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And there was one Anna, a prophetess, the daughter of Phanuel,
of the tribe of Aser: she was of a great age, and had lived
with an husband seven years from her virginity;
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Phanuel He was the father of Anna Phanuel is mentioned only
once in Luke 2:36. He was from the Tribe of Asher and his name
means "Face of God".
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Which was [the son] of Aminadab, which was [the son] of Aram,
which was [the son] of Esrom, which was [the son] of Phares,
which was [the son] of Juda,
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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 the sons of Judah after their families were; of Shelah,
the family of the Shelanites: of Pharez, the family of the
Pharzites: of Zerah, the family of the Zarhites.
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And let thy house be like the house of Pharez, whom Tamar bare
unto Judah, of the seed which the LORD shall give thee of this
young woman.
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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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According to the Book of Genesis, Pharez/Pיrez (Hebrew: פֶּרֶץ /
פָּרֶץ, Modern Péreẓ / Páreẓ Tiberian Péreṣ / Pāreṣ ; "Breach")
was the son of Tamar and of Judah, and was the twin of
Zerah[1]. The text argues that he was called Perez because he
was the first twin to be born, and thus had breached the
womb[2]. According to biblical scholars, the birth narrative
here is an eponymous aetiological myth concerning the
ethnological origin of parts of the tribe of Judah[3][4].
The book of Ruth lists Perez as being part of the ancestral
genealogy of King David[5], and the Book of Matthew
consequently mentions him when specifying the genealogy of
Jesus[6]
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Phicol, also spelled Phichol (KJV) or Phikol, (Hebrew: פִיכֹל,
meaning "great"; Latin: Phicol) was a Philistine military
leader.
Phicol was the chief captain of the army of Abimelech, the
Philistine king of Gerar. He entered into an alliance with
Abraham with reference to a certain well which, from this
circumstance, was called Beersheba, "the well of the oath"
(Genesis 21:22,32; 26:26).[1]
The Phicol mentioned in Genesis 26:26 is in relation to an
agreement between Isaac and Abimelech, whereas the Phicol
mentioned in Genesis 21:22, 32 is in relation to an agreement
between Abraham and Abimelech. Therefore, the name Phicol may
be a namesake handed down through a generation or possibly
even the name of a title (both are referred to as "commander
of the army"), such as Abimelech. [2]
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The grace of our Lord Jesus Christ [be] with your spirit.
Amen. <[Written from Rome to Philemon, by Onesimus a
servant.]>
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Paul, a prisoner of Jesus Christ, and Timothy [our] brother,
unto Philemon our dearly beloved, and fellowlabourer,
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And their word will eat as doth a canker: of whom is Hymenaeus
and Philetus;
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Saint Philetus (d. 121 AD), is along with Saints Lydia,
Macedo(n), Theoprepius (Theoprepides), Amphilochius and
Cronidas (Cronides), venerated as a Christian martyr.
According to the Roman Martyrology, they were martyred in
Illyria during the reign of Hadrian. The Martyrology also
states that Philetus was a senator, that Lydia was his wife,
Macedo and Theoprepius their sons, Amphilochius a captain, and
Cronidas a notary.
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Jesus saith unto him, Have I been so long time with you, and
yet hast thou not known me, Philip? he that hath seen me hath
seen the Father; and how sayest thou [then], Shew us the
Father?
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Now in the fifteenth year of the reign of Tiberius Caesar,
Pontius Pilate being governor of Judaea, and Herod being
tetrarch of Galilee, and his brother Philip tetrarch of
Ituraea and of the region of Trachonitis, and Lysanias the
tetrarch of Abilene,
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And at Jerusalem dwelt [certain] of the children of Judah,
and of the children of Benjamin. Of the children of Judah;
Athaiah the son of Uzziah, the son of Zechariah, the son of
Amariah, the son of Shephatiah, the son of Mahalaleel, of the
children of Perez;
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All the sons of Perez that dwelt at Jerusalem [were] four
hundred threescore and eight valiant men.
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Of the children of Perez [was] the chief of all the captains
of the host for the first month.
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The children of Solomon's servants: the children of Sotai, the
children of Sophereth, the children of Perida,
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The children of Solomon's servants: the children of Sotai, the
children of Sophereth, the children of Peruda,
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And Simon Peter followed Jesus, and [so did] another disciple:
that disciple was known unto the high priest, and went in with
Jesus into the palace of the high priest.
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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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Simon Peter (Greek: Πέτρος, Pétros, "stone, rock";[1] c. 1 BC
– AD 67), sometimes called Simon Cephas (Greek: Σιμων Κηφᾶς,
Symōn Kēphas; Aramaic: Šimʕōn Kêfâ; Syriac: ܫܡܥܘܢ ܟܐܦܐ, Semʕān
Kêfâ) after his name in Hellenized Aramaic, was a leader of
the early Christian Church, who is featured prominently in the
New Testament Gospels and the Acts of the Apostles. Peter was
the son of John or of Jonah, and was from the village of
Bethsaida in the province of Galilee. His brother Andrew was
also an apostle. Simon Peter is venerated in multiple churches
and regarded as the first Pope by the Roman Catholic Church...
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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 Pethahiah the son of Meshezabeel, of the children of
Zerah the son of Judah, [was] at the king's hand in all
matters concerning the people.
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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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The word of the LORD that came to Joel the son of Pethuel.
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Pethuel, the father of Joel, in Joel 1:1.
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Ammiel the sixth, Issachar the seventh, Peulthai the eighth:
for God blessed him.
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Which was [the son] of Saruch, which was [the son] of Ragau,
which was [the son] of Phalec, which was [the son] of Heber,
which was [the son] of Sala,
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And the sons of Reuben; Hanoch, and Phallu, and Hezron, and
Carmi.
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And the sons of Elioenai [were], Hodaiah, and Eliashib, and
Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani,
seven.
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And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah,
Hanan,
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Pelaiah, the Lord's secret or miracle[1]
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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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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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And [some] of them, [even] of the sons of Simeon, five hundred
men, went to mount Seir, having for their captains Pelatiah,
and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.
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Pelatiah, let the Lord deliver; deliverance of the Lord[1]
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And Eber lived after he begat Peleg four hundred and thirty
years, and begat sons and daughters.
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And Peleg lived after he begat Reu two hundred and nine years,
and begat sons and daughters.
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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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Peleg (Hebrew: פֶּלֶג / פָּלֶג, Modern Péleg / Páleg Tiberian
Péleḡ / Pāleḡ ; "division") is mentioned in the Hebrew Bible
as one of the two sons of Eber, an ancestor of the
Israelites, according to the so-called "Table of Nations" in
Genesis 10-11 and 1 Chronicles 1 . Peleg's son was Reu,
born when Peleg was thirty, and he had other sons and
daughters. According to the Hebrew Bible, Peleg lived to the
age of 239 years. (Genesis 11:16-19 )
In the Septuagint and some Christian Bibles derived from it,
Peleg is called Phaleg and his father is called Heber. His
son is called Ragau, born when Phaleg was 130 years old, and
he had other sons and daughters. According to the
Septuagint, Phaleg lived to an age of 339 years. (Septuagint
Genesis 11:16-19 ) Modern translations generally use the
names and dating as in the Masoretic Hebrew text. (compare
Genesis 11:16-19 )
According to Genesis 10:25 and 1 Chronicles 1:19 , it was
during the time of Peleg that "the earth was divided" -
traditionally, this is often assumed to be just before,
during, or after the failure of Nimrod's Tower of Babel. The
meaning of the earth being divided has been speculated to be
a patriarchal division of the world (or possibly just the
eastern hemisphere) among the three sons of Noah for future
occupation, as specifically described in the Book of
Jubilees. Flavius Josephus (among others) also affirms this
interpretation in his Antiquities of the Jews, Book I,
Chapter VI, Paragraph 4 .
Peleg is a common surname in Israel, also being the root
lettering for sailing (lahaflig להפליג) and a military half-
bivouac tent (peleg-ohel פלג אוהל).
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The chief [was] Ahiezer, then Joash, the sons of Shemaah the
Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and
Berachah, and Jehu the Antothite,
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And the sons of Jahdai; Regem, and Jotham, and Geshan, and
Pelet, and Ephah, and Shaaph.
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And the sons of Jonathan; Peleth, and Zaza. These were the
sons of Jerahmeel.
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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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Peleth, of the Tribe of Reuben, was the father of On, a
participant in Korah’s rebellion against Moses according to
Numbers 16:1.
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Paul of Tarsus, also called Paul the Apostle, the Apostle
Paul, and Saint Paul, (Ancient Greek: Σαούλ (Saul), Σαῦλος
(Saulos), and Παῦλος (Paulos); Latin: Paulus or Paullus;
Hebrew: שאול התרסי Šaʾul HaTarsi (Saul of Tarsus)[3] (c. 5 BC
- c. 67 AD ),[2] was a Jew[4] who called himself the "Apostle
to the Gentiles". According to the Acts of the Apostles, his
conversion to faith in Jesus took place in a profound life-
changing experience on the road to Damascus. Together with
Simon Peter and James the Just, he is considered among the
most notable of early Christian leaders.[5] He was also a
Roman citizen-a fact that afforded him a privileged legal
status with respect to laws, property, and
governance.[4][6]...
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And the prince of the tribe of the children of Naphtali,
Pedahel the son of Ammihud.
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Pedahel Prince of the tribe of Naphtali; one of those
appointed by Moses to superintend the division of Canaan
amongst the tribe (Num. 34:28).
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And by him [shall be] the tribe of Manasseh: and the captain
of the children of Manasseh [shall be] Gamaliel the son of
Pedahzur.
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And for a sacrifice of peace offerings, two oxen, five rams,
five he goats, five lambs of the first year: this [was] the
offering of Gamaliel the son of Pedahzur.
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Of the children of Joseph: of Ephraim; Elishama the son of
Ammihud: of Manasseh; Gamaliel the son of Pedahzur.
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Pedahzur was a member of the house of Manasseh according to
Numbers 1:10. He was the father of Gamaliel.
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And Ezra the scribe stood upon a pulpit of wood, which they
had made for the purpose; and beside him stood Mattithiah, and
Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on
his right hand; and on his left hand, Pedaiah, and Mishael,
and Malchiah, and Hashum, and Hashbadana, Zechariah, [and]
Meshullam.
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And the sons of Pedaiah [were], Zerubbabel, and Shimei: and
the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith
their sister:
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Jehoiakim [was] twenty and five years old when he began to
reign; and he reigned eleven years in Jerusalem. And his
mother's name [was] Zebudah, the daughter of Pedaiah of Rumah.
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In the days of Pekah king of Israel came Tiglathpileser king
of Assyria, and took Ijon, and Abelbethmaachah, and Janoah,
and Kedesh, and Hazor, and Gilead, and Galilee, all the land
of Naphtali, and carried them captive to Assyria.
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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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In the second year of Pekah the son of Remaliah king of Israel
began Jotham the son of Uzziah king of Judah to reign.
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Pekah ("open-eyed"; Latin: Phacee) was king of Israel. He
was a captain in the army of king Pekahiah of Israel, whom
he killed to become king.[1] Pekah was the son of Remaliah
(Latin: Romelia).
Pekah became king in the fifty-second and last year of
Azariah, king of Judah, and he reigned twenty years.[2] In
the second year of his reign Jotham became king of Judah,
and reigned for sixteen years.[3] Jotham was succeeded by
his son, Ahaz in the seventeenth year of Pekah's reign.[4]
William F. Albright has dated his reign to 737 – 732 BC,
while E. R. Thiele, following H. J. Cook.[5] Carl
Lederer,[6] held that Pekah set up in Gilead a rival reign
to Menahem's Samaria-based kingdom in Nisan of 752 BC,
becoming sole ruler on his assassination of Menahem's son
Pekahiah in 740/739 BC and dying in 732/731 BC.[7] This
explanation is consistent with evidence of the Assyrian
chronicles, which agree with Menahem being king in 743 BC or
742 BC[8] and Hoshea being king from 732 BC.
When Pekah allied with Rezin, king of Aram to attack Ahaz,
the king of Judah, Ahaz appealed to Tiglath-Pileser III, the
king of Assyria, for help. This the Assyrian king obliged,
but Judah became a tributory of the Assyrian king.[9]...
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In the fiftieth year of Azariah king of Judah Pekahiah the son
of Menahem began to reign over Israel in Samaria, [and
reigned] two years.
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And the rest of the acts of Pekahiah, and all that he did,
behold, they [are] written in the book of the chronicles of
the kings of Israel.
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And Menahem slept with his fathers; and Pekahiah his son
reigned in his stead.
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Pekahiah ("the Lord opened his eyes"; Latin: Phaceia) was a
king of Israel and the son of Menahem, whom he succeeded, and
the second and last king of Israel from the House of Gadi. He
ruled from the capital of Samaria.
Pekahiah became king in the fiftieth year of the reign of
Azariah, king of Judah.[1] William F. Albright has dated his
reign to 738 BC – 737 BC, while E. R. Thiele offers the dates
742 BC – 740 BC.[2]
Pekahiah continued the practices of Jeroboam, which are called
the sins of Jeroboam.[3]
After a reign of two years, Pekahiah was assassinated in the
citadel of the royal palace at Samaria by Pekah, son of
Remaliah, one of his chief officers, with the help of fifty
men of Gilead. Pekah succeeded Pekahiah as king.[4]
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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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Parmenas was one of the Seven Deacons. He is believed to have
preached the gospel in Asia Minor. Parmenas suffered martyrdom
in 98, under the persecution of Trajan[1].
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And the saying pleased the whole multitude: and they chose
Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch:
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And Parshandatha, and Dalphon, and Aspatha,
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Jehoshaphat the son of Paruah, in Issachar:
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Paruah, flourishing; that flies away[1]
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And the sons of Japhlet; Pasach, and Bimhal, and Ashvath.
These [are] the children of Japhlet.
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And thou, Pashur, and all that dwell in thine house shall go
into captivity: and thou shalt come to Babylon, and there thou
shalt die, and shalt be buried there, thou, and all thy
friends, to whom thou hast prophesied lies.
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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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Now Pashur the son of Immer the priest, who [was] also chief
governor in the house of the LORD, heard that Jeremiah
prophesied these things.
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Pashur or Pashhur was the name of at least two priests
contemporary with the prophet Jeremiah and who are mentioned
in the Book of Jeremiah.
(1). Pashur the son of Immer (possibly the same as Amariah,
Nehemiah 10:3; 12:2), was deputy chief priest [Heb. paqid
nagid] of the temple (Jer. 20:1, 2). (At this time, the
nagid, or "governor", of the temple would have been Seraiah
- 1 Chronicles 6:14.) Apparently enraged at the plainness
with which Jeremiah uttered his solemn warnings of coming
judgements because of the abounding iniquity of the times,
Pashur "smote Jeremiah the prophet" (this could mean that he
ordered the temple police to seize him and inflict the
corporal punishment of up to forty stripes found in
Deuteronomy 25:3); then he placed him in the stocks in the
high gate of Benjamin, where he remained all night.
Upon being set free in the morning, Jeremiah went to Pashur
(Jer. 20:3, 5) and announced to him that God had changed his
name to Magor-missabib, i.e., "terror on every side" and
that he would be later carried captive to Babylon and die
there.
(2). Pashur, the son of Malchiah, was another priest, who
was sent by king Zedekiah to Jeremiah to inquire of the Lord
regarding the impending attack of King Nebuchadnezzar II of
Babylon (Jer. 21:1). In Jer. 38:1-6, this Pashur was also
one of four men who advised Zedekiah to put Jeremiah to
death for his prophecies of doom but who ended up throwing
him into a cistern.
(3). Pashur the father of Gedaliah (Jer. 38:1), possibly the
same Pashur as (1) above. Gedaliah was another of the four
men who threw Jeremiah into the cistern.
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Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the
brethren which are with them.
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Parrobus of Pottole, sometimes Patrobos, Patrobus, or Patrobas
(Greek: Πατροβᾶς), is numbered among the Seventy Disciples. He
was Bishop of Neapolis (Naples) or of Pottole (cf. recounting
of Dorotheus below), and is referred to in Scripture when St.
Paul greets him in his letter to the Romans (16:14). The
Church remembers St. Patrobas on November 5, with his fellow
apostles Ss. Hermas, Linus, Gaius, and Philologos.
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Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians [which is] in God the Father and [in] the Lord
Jesus Christ: Grace [be] unto you, and peace, from God our
Father, and the Lord Jesus Christ.
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Paul, an apostle of Jesus Christ by the will of God, according
to the promise of life which is in Christ Jesus,
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Paul, an apostle of Jesus Christ by the will of God, to the
saints which are at Ephesus, and to the faithful in Christ
Jesus:
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And those that encamp by him [shall be] the tribe of Asher:
and the captain of the children of Asher [shall be] Pagiel the
son of Ocran.
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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 Pagiel the son of Ocran.
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On the eleventh day Pagiel the son of Ocran, prince of the
children of Asher, [offered]:
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Pagiel was a son of Ocran and a prince of the house of Asher
according to Numbers 1:13.
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The children of Pahathmoab, of the children of Jeshua [and]
Joab, two thousand eight hundred and twelve.
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The children of Pahathmoab, of the children of Jeshua and
Joab, two thousand and eight hundred [and] eighteen.
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And of the sons of Pahathmoab; Adna, and Chelal, Benaiah,
Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.
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Pahath-moab (Hebrew "governor of Moab") was the ancestor of a
Judahite clan that returned from the Babylonian Exile and
assisted in rebuilding Jerusalem. (Ezra 2:6; 8:4; 10:30)
Whether Pahath-moab was actually an Israelite governor of Moab
is unknown.
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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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The sons, [I say], of Reuben the firstborn of Israel [were],
Hanoch, and Pallu, Hezron, and Carmi.
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Palti (or Paltiel), son of Laish, who was from Gallim, was the
second husband of Michal, Saul's daughter.[1].
Michal was originally David's wife, but Saul gave her to Palti
after she helped David escape from Saul. Later when David
became king of Judah and Ish-bosheth Saul's son (and Michal's
brother) was king of Israel, David demanded her return to him,
in return for peace between them. This Ish-bosheth did.[2]
The account says that Palti "followed her weeping as far as
Bahurim. But Abner said to him 'Go Back!'. And he turned
back."[3]. According to the Talmud, Palti never consummated
his marriage with Michal, but kept a sword between them while
in bed to separate them. The Talmud explains his weeping as
sorrow over the loss of a good deed, and not as weeping for
the loss of Michal herself:
Is it not written (II Samuel 3.16), He went weeping? -This was
for losing the good deed [of self-restraint]. Hence [he
followed her] to [the town called] Bahurim (literally,
youths), implying that they both had remained like unmarried
youths and not tasted the pleasure of marital relations.[4]
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Phallu or Pallu was a son of Reuben according to Genesis 46:9,
Exodus 6:14 and Numbers 26:5. He was one of the 70 souls to
migrate to Egypt with Jacob.
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Of the tribe of Benjamin, Palti the son of Raphu.
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And the prince of the tribe of the children of Issachar,
Paltiel the son of Azzan.
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Palti (or Paltiel), son of Laish, who was from Gallim, was the
second husband of Michal, Saul's daughter.[1].
Michal was originally David's wife, but Saul gave her to Palti
after she helped David escape from Saul. Later when David
became king of Judah and Ish-bosheth Saul's son (and Michal's
brother) was king of Israel, David demanded her return to him,
in return for peace between them. This Ish-bosheth did.[2]
The account says that Palti "followed her weeping as far as
Bahurim. But Abner said to him 'Go Back!'. And he turned
back."[3]. According to the Talmud, Palti never consummated
his marriage with Michal, but kept a sword between them while
in bed to separate them. The Talmud explains his weeping as
sorrow over the loss of a good deed, and not as weeping for
the loss of Michal herself:
Is it not written (II Samuel 3.16), He went weeping? -This was
for losing the good deed [of self-restraint]. Hence [he
followed her] to [the town called] Bahurim (literally,
youths), implying that they both had remained like unmarried
youths and not tasted the pleasure of marital relations.[4]
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And Parmashta, and Arisai, and Aridai, and Vajezatha,
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And the sons of Jerahmeel the firstborn of Hezron were, Ram
the firstborn, and Bunah, and Oren, and Ozem, [and] Ahijah.
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Oren is a Hebrew Old Testament name meaning ash or pine. The
son of Jerahmeel (1 Chronicles 2:25 ).
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And God sent an angel unto Jerusalem to destroy it: and as he
was destroying, the LORD beheld, and he repented him of the
evil, and said to the angel that destroyed, It is enough, stay
now thine hand. And the angel of the LORD stood by the
threshingfloor of Ornan the Jebusite.
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And Ornan said unto David, Take [it] to thee, and let my lord
the king do [that which is] good in his eyes: lo, I give
[thee] the oxen [also] for burnt offerings, and the threshing
instruments for wood, and the wheat for the meat offering; I
give it all.
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Then Solomon began to build the house of the LORD at Jerusalem
in mount Moriah, where [the LORD] appeared unto David his
father, in the place that David had prepared in the
threshingfloor of Ornan the Jebusite.
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The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad,
whose brethren [were] strong men, Elihu, and Semachiah.
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Othni is an Old Testament Hebrew name meaning a lion of
Jehovah. A son of Shemaiah, and one of the temple porters in
the time of David (1 Chronicles 26:7 ). He was a "mighty man
of valour."
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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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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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And Othniel the son of Kenaz, Caleb's younger brother, took
it: and he gave him Achsah his daughter to wife.
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Othniel (Hebrew: עָתְנִיאֵל בֶּן קְנַז, Modern Otni'el Ben Knaz
Tiberian ʻOṯnîʼēl Ben Qənáz ; "lion of God") is the first of
the Biblical Judges...
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And the sons of Jerahmeel the firstborn of Hezron were, Ram
the firstborn, and Bunah, and Oren, and Ozem, [and] Ahijah.
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And Ozias begat Joatham; and Joatham begat Achaz; and Achaz
begat Ezekias;
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Ozem is a Hebrew name meaning strong, which applies to two
people in the Bible.
A brother of David, and the sixth son of Jesse (1 Chronicles
2:15 ).
A son of Jerahmeel (1 Chronicles 2:25 ).
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And Asa begat Josaphat; and Josaphat begat Joram; and Joram
begat Ozias;
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Of Ozni, the family of the Oznites: of Eri, the family of the
Erites:
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Ezbon. A son of Gad (Genesis 46:16 ). In Numbers 26:16 his
name is given as Ozni, whose descendants constitute the Oznite
clan.
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Hezrai the Carmelite, Paarai the Arbite,
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The sons of Judah; Er, and Onan, and Shelah: [which] three
were born unto him of the daughter of Shua the Canaanitess.
And Er, the firstborn of Judah, was evil in the sight of the
LORD; and he slew him.
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And Onan knew that the seed should not be his; and it came to
pass, when he went in unto his brother's wife, that he spilled
[it] on the ground, lest that he should give seed to his
brother.
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And Judah said unto Onan, Go in unto thy brother's wife, and
marry her, and raise up seed to thy brother.
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In the Biblical Book of Genesis, Onan (Hebrew: אוֹנָן, Modern
Onan Tiberian ʼÔnān ; "Strong") was the second son of
Judah.[1] Certain interpretations of the narrative concerning
him have led to the term onanism, which means coitus
interruptus.
According to the text, after God had killed Onan's older
brother Er, Judah told Onan to have sexual intercourse with
and impregnate Tamar, the widow of Er, so that the child or
children could be declared to be Er's heir(s).[1] Onan had sex
with Tamar, but performed coitus interruptus each time,
spilling his "seed" (semen) on the ground, so that there would
not be any offspring which he could not claim as his own.[2]
The passage states that this displeased God, who killed Onan
as punishment for disobedience.[3]...
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The salutation by the hand of me Paul. Remember my bonds.
Grace [be] with you. Amen. <[Written from Rome to Colossians
by Tychicus and Onesimus.]>
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The grace of our Lord Jesus Christ [be] with your spirit.
Amen. <[Written from Rome to Philemon, by Onesimus a
servant.]>
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With Onesimus, a faithful and beloved brother, who is [one] of
you. They shall make known unto you all things which [are
done] here.
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Saint Onesimus (d. ca. 90 AD) (Greek: Ὀνήσιμος, meaning
"useful," also called Onesimus of Byzantium and The Holy
Apostle Onesimus in some Eastern Orthodox churches) was a
slave to Philemon of Colossae, a man of Christian faith.
Eventually, Onesimus transgressed against Philemon and fled to
the site of Paul the Apostle's imprisonment (most probably
Rome or Ephesus) to escape punishment for a theft he had
committed [1] , there, he heard the Gospel from Paul and
converted to Christianity. Paul, having earlier converted
Philemon to Christianity, reconciled with the two and wrote a
letter to Philemon (which today exists in the New Testament as
the Epistle to Philemon [2] ). The letter read (in part):...
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The Lord give mercy unto the house of Onesiphorus; for he oft
refreshed me, and was not ashamed of my chain:
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Salute Prisca and Aquila, and the household of Onesiphorus.
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Onesiphorus (name meaning "bringing profit"[1]) was a
Christian referred to in the New Testament letter of Second
Timothy (2 Tim 1:16-18 and 2 Tim 4:19 ). According to the
letter, sent by St. Paul, Onesiphorus sought out Paul who
was imprisoned at the time in Rome. The persecution of
Christians during Nero’s reign made Rome a dangerous city
for Christians. Paul praises Onesiphorus for his
hospitality, kindness, and courage[2][3]. Onesiphorus is
contrasted with the other Christians in Asia who have
deserted Paul at this time. Paul sends greeting to the man’s
household in Ephesus and makes reference to the help he
showed Paul earlier in Ephesus. Timothy, who led the
Ephesian church is apparently familiar with these acts[4].
Paul's praise of Onesiphorus is significant because it was
written shortly before Paul's death as a final encouragement
to Timothy[5].
Because Paul speaks of Onesiphorus only in the past tense,
wishes present blessings upon his house (family), and mercy
for him "in that day", some scholars believe that
Onesiphorus had at this point died.[4]. If this view is
correct, then we would have evidence of Paul saying a prayer
for the dead. Towards the end of the same letter, in 2
Timothy 4:19 , Paul sends greetings to "Prisca and Aquila,
and the house of Onesiphorus", again apparently
distinguishing the situation of Onesiphorus from that of the
still living Prisca and Aquila.
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[Even] three thousand talents of gold, of the gold of Ophir,
and seven thousand talents of refined silver, to overlay the
walls of the houses [withal]:
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And Huram sent him by the hands of his servants ships, and
servants that had knowledge of the sea; and they went with the
servants of Solomon to Ophir, and took thence four hundred and
fifty talents of gold, and brought [them] to king Solomon.
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And the servants also of Huram, and the servants of Solomon,
which brought gold from Ophir, brought algum trees and
precious stones.
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Ophir (Hebrew: אוֹפִיר, Modern Ofir Tiberian ʼÔp̄îr) is a port
or region mentioned in the Bible, famous for its wealth. King
Solomon is supposed to have received a cargo of gold, silver,
sandalwood, precious stones, ivory, apes and peacocks from
Ophir, every three years...
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And the LORD of hosts shall stir up a scourge for him
according to the slaughter of Midian at the rock of Oreb: and
[as] his rod [was] upon the sea, so shall he lift it up after
the manner of Egypt.
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God hath delivered into your hands the princes of Midian, Oreb
and Zeeb: and what was I able to do in comparison of you? Then
their anger was abated toward him, when he had said that.
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Make their nobles like Oreb, and like Zeeb: yea, all their
princes as Zebah, and as Zalmunna:
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Oreb, a Hebrew Old Testament name meaning raven.
By the time of the Judges, the Midianites, led by two princes
Oreb (Hebrew: עֹרֵב, Orev) and Zeeb (Hebrew: זְאֵב, Z'ev) were
raiding Israel with the use of swift camels, until they were
decisively defeated by Gideon. Oreb was slain along with Zeeb
(Judges 7:20-25 ). Many of the Midianites perished along with
him (Psalm 83:12 ; Isaiah 10:26 ).
The place where Gideon slew Oreb after the defeat of the
Midianites was called the Rock of Oreb. It was probably the
place now called Orbo, on the east of Jordan, near Bethshean.
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But a prophet of the LORD was there, whose name [was] Oded:
and he went out before the host that came to Samaria, and said
unto them, Behold, because the LORD God of your fathers was
wroth with Judah, he hath delivered them into your hand, and
ye have slain them in a rage [that] reacheth up unto heaven.
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In the Bible, there were two prophets called Oded.
The first was Oded, the father of Azariah.
The second was Oded the Samarian.[citation needed]
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And the Spirit of God came upon Azariah the son of Oded:
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According to several books of the Old Testament, Og
(pronounced /ˈɒɡ/, meaning "gigantic"; Hebrew: עוג Arabic:
عوج [ʕoːɣ]) was an ancient Amorite king of Jerusalem who,
along with an army, was slain by Joshua and his men at the
battle of Edrei (probably modern day Daraa, Syria). The
internal chronology of the Deuteronomistic History and the
Torah would suggest Og's overthrow and the conquest of
Canaan by Israel around c. 1500 or 1200 BC, although Bible
critics attest that these books may have been written no
earlier than the 7th-6th centuries BC, and are considered by
some Bible critics to be of uncertain historical
accuracy[original research?] .
Og, the giant of the Amorites, is equally considered a folk
legend, around whom gathered many Jewish legends: according
to some traditions he lived to be 3,000 years old and clung
to Noah's ark during the Deluge.[1] In Islamic lore he is
referred to as ‘Uj ibn Anaq (‘Ûj ibn ‘Anâq عوج بن عنق),
evidently one of the giants mentioned in the Qur'an
(jababirat or jabbirun).
Og is mentioned in Jewish folklore as being alive from the
time of Noah up until the time of his death in battle with
the Jews. It is also written in the Midrash[2] that he had a
special compartment in Noah's Ark just for him. Aggadah
suggests an alternative to this; that he sat upon the top of
the ark, riding out the flood for the duration of the storm
from this location...
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And the sons of Simeon; Jemuel, and Jamin, and Ohad, and
Jachin, and Zohar, and Shaul the son of a Canaanitish woman:
these [are] the families of Simeon.
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And the sons of Simeon; Jemuel, and Jamin, and Ohad, and
Jachin, and Zohar, and Shaul the son of a Canaanitish woman.
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Ohad (Hebrew: אֹהַד) was the third son of Simeon; he is
mentioned in Genesis 46:10.[1] His name means "will
sympathize", or "united" and "power" (both rare
interpretations). It is also a common name for boys in Israel.
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And Hashubah, and Ohel, and Berechiah, and Hasadiah,
Jushabhesed, five.
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Ohel (Hebrew: אהל, "tent" or "house") is the name of the
fourth son of Zerubbabel. His name is mentioned in 1
Chronicles 3:20 .
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Salute Philologus, and Julia, Nereus, and his sister, and
Olympas, and all the saints which are with them.
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Olympas (Greek: Ὀλυμπᾶς, meaning "heavenly"), is the name of a
Roman Christian whom Paul of Tarsus salutes (Romans 16:15 ) in
around 65 A.D.
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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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The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam,
Kenaz, and Timna, and Amalek.
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And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam,
and Kenaz.
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Omar (name meaning "eloquent" and "magnificently handsome")
was the son of Eliphaz, Esau's eldest son in the Bible. His
name is mentioned in Genesis 36:11.
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And the people [that were] encamped heard say, Zimri hath
conspired, and hath also slain the king: wherefore all Israel
made Omri, the captain of the host, king over Israel that day
in the camp.
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Then were the people of Israel divided into two parts: half of
the people followed Tibni the son of Ginath, to make him king;
and half followed Omri.
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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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Omri (Hebrew: עָמְרִי, Modern Omri Tiberian ʻOmrî; short for
Hebrew: עָמְרִיָּה, Modern Omriyya Tiberian ʻOmriyyā ; "The Lord is
my life") was king of Israel and father of Ahab. He was
"commander of the army" of king Elah when Zimri murdered Elah
and made himself king. Instead, the troops at Gibbethon chose
Omri as king, and he led them to Tirzah where they trapped
Zimri in the royal palace. Zimri set fire to the palace and
died after a reign of only seven days. (1 Kings 16:15-18 )
Although Zimri was eliminated, "half of the people" supported
Tibni in opposition to Omri. (1 Kings 16:21-22 ) It took Omri
four years to subdue Tibni and at last proclaim himself
undisputed king of Israel. (1 Kings 16:15 and 16:23 ) For the
first six years, his capital was in Tirzah, after which he
built a new capital of the kingdom in Samaria, on a hill he
bought from Shemer. (1 Kings 16:23-24 )...
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Salute the brethren which are in Laodicea, and Nymphas, and
the church which is in his house.
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Nymphas meaning nymph. A man or a woman, depending on
accenting of the Greek text, in the New Testament saluted by
Paul of Tarsus in his Epistle to the Colossians as a member of
the church of Laodicea (Colossians 4:15 ). Possibly a
contraction of Nymphodorus. The church met in his or her
house.
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So Obadiah went to meet Ahab, and told him: and Ahab went to
meet Elijah.
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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 Uzzi; Izrahiah: and the sons of Izrahiah;
Michael, and Obadiah, and Joel, Ishiah, five: all of them
chief men.
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Ovadyah, (Hebrew: עובדיה) is a Biblical theophorical name,
meaning "servant of Yahweh" or "worshipper of Yahweh."[1] It
is cognate to the Arabic name ‘Abdullah. Another similar name
in Arabic is Obaidullah/ `Ubaydullah (Arabic: عبيد الله) is a
male Arabic given name that means "little servant of Allah".
The form of his name used in the Septuagint is Obdios; in
Latin it is Abdias...
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And Salmon begat Boaz, and Boaz begat Obed,
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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 the women her neighbours gave it a name, saying, There is
a son born to Naomi; and they called his name Obed: he [is]
the father of Jesse, the father of David.
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In the Tanakh, Obed (Hebrew: עובד, Oved) was a son of Boaz and
Ruth [1], the father of Jesse, and the grandfather of David.
In the Christian Scriptures, He is one of Jesus' ancestors
through the aforementioned genealogy found in the gospels.
The name Obed is cognate with Arabic "Abd", meaning "servant,
worshipper".[citation needed]
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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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So David would not remove the ark of the LORD unto him into
the city of David: but David carried it aside into the house
of Obededom the Gittite.
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And [he took] all the gold and the silver, and all the vessels
that were found in the house of God with Obededom, and the
treasures of the king's house, the hostages also, and returned
to Samaria.
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Obed-Edom - servant of Edom.
"The Gittite" (probably so called because he was a native of
Gath-rimmon), a Levite of the family of the Korhites,[1] to
whom was specially entrusted the custody of the ark.[2] When
David was bringing up the ark "from the house of Abinadab,
that was in Gibeah" (probably some hill or eminence near
Kiriath-jearim), and had reached Nachon's threshing-floor, he
became afraid because of the "breach upon Uzzah", and carried
it aside into the house of Obededom.[3] There it remained for
three months[4] and was to him and his house the occasion of
great blessing. David then removed it with great rejoicing to
Jerusalem, and set it in the midst of the Tabernacle he had
pitched for it.
A Merarite Levite, a temple porter, who with his eight sons
guarded the southern gate.[5]
One who had charge of the Temple in Jerusalem's treasures.[6]
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Over the camels also [was] Obil the Ishmaelite: and over the
asses [was] Jehdeiah the Meronothite:
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Obil was an Ishmaelite, a keeper of camels in the time of
David, according to 1 Chronicles 27:30.
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And when Asa heard these words, and the prophecy of Oded the
prophet, he took courage, and put away the abominable idols
out of all the land of Judah and Benjamin, and out of the
cities which he had taken from mount Ephraim, and renewed the
altar of the LORD, that [was] before the porch of the LORD.
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Nimrod (Hebrew: נִמְרוֹד, Modern Nimrod Tiberian Nimrōḏ Aramaic:
ܢܡܪܘܕ Arabic: نمرود) is according to the Book of Genesis, a
great-grandson of Noah and the king of Shinar. He is depicted
in the Bible as both a man of power in the earth and mighty
hunter. He also figures in many legends and folktales outside
the Bible. Extra-Biblical traditions associating him with the
Tower of Babel led to a darkening of his reputation. Several
Mesopotamian ruins (see Nimrud) were given Nimrod's name by
8th century Arabs[1]...
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And Jehu the son of Nimshi shalt thou anoint [to be] king over
Israel: and Elisha the son of Shaphat of Abelmeholah shalt
thou anoint [to be] prophet in thy room.
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So Jehu the son of Jehoshaphat the son of Nimshi conspired
against Joram. (Now Joram had kept Ramothgilead, he and all
Israel, because of Hazael king of Syria.
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And the watchman told, saying, He came even unto them, and
cometh not again: and the driving [is] like the driving of
Jehu the son of Nimshi; for he driveth furiously.
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Nimshi (Hebrew: נִמְשִׁי; Latin and Douay-Rheims: Namsi) was the
grandfather of Jehu, father of Jehoshaphat, and a character in
the Hebrew Bible. Although he is sometimes referred to as the
father is Jehu in the Hebrew Bible,[1] this is usually
regarded by scholars to mean that this means descendant of
father, not that Jehu was the son of Nimshi.[2]
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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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My God, think thou upon Tobiah and Sanballat according to
these their works, and on the prophetess Noadiah, and the rest
of the prophets, that would have put me in fear.
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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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And Noah builded an altar unto the LORD; and took of every
clean beast, and of every clean fowl, and offered burnt
offerings on the altar.
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And Zelophehad the son of Hepher had no sons, but daughters:
and the names of the daughters of Zelophehad [were] Mahlah,
and Noah, Hoglah, Milcah, and Tirzah.
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And Gideon went up by the way of them that dwelt in tents on
the east of Nobah and Jogbehah, and smote the host: for the
host was secure.
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Noah (or Noe, Noyach; Hebrew: נֹחַ, נוֹחַ, Modern Noaẖ Tiberian
Nōăḥ; Arabic: نوح Nūḥ; Greek: Νωέ) was, according to the
Bible, the tenth and last of the antediluvian Patriarchs; and
a prophet and messenger according to the Qur'an. The biblical
story of Noah is contained in the book of Genesis, chapters 6–
9; he is also found in the passage 'Noah's sons", while the
Qur'an has an entire sura named after and devoted to his
story, with other references elsewhere. In the Genesis
account, Noah saves his family and representatives of all
animals in groups of two or seven from the flood. In the
Islamic account, a group of 72 others are also saved.[1] He
receives a covenant from God, and his sons repopulate the
earth.
While the Deluge and Noah's Ark are the best-known elements of
the Noah tradition, Noah is also mentioned in Genesis as the
"first husbandman" and possibly the inventor of wine, as he
planted the first vineyard. The account of Noah is the subject
of much elaboration in the later Abrahamic traditions, and was
immensely influential in Western culture...
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And Nobah went and took Kenath, and the villages thereof, and
called it Nobah, after his own name.
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Nobah, of the Tribe of Manasseh defeated the Amorites, took
the villages of Kenath and renamed it Nobah according to
Numbers 32:42.
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Given name of Jewish females, meaning brightness, glow; also
used in Hebrew to refer to planet Venus (Hebrew: נֹגַהּ,
precisely transliterated Nogah).
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Nun (pronounced /ˈnʊn/), in the Hebrew Bible, was a man from
the Tribe of Ephraim, grandson of Ammihud, son of Elishama,
and father of Joshua. (1 Chronicles 7:26-27 ) He grew up in
and may have lived his entire life in the Israelites' Egyptian
captivity, where the Egyptians "made life bitter for them with
harsh labor at mortar and bricks and with all sorts of tasks
in the field." (Exodus 1:14 ) In Aramaic, "nun" means "fish".
Thus the Midrash tells: "[T]he son of him whose name was as
the name of a fish would lead them [the Israelites] into the
land." (Genesis Rabba 97:3.)
Mark of Nun's grave, Timnat Serah
Tradition places Nun's tomb near that of his son Joshua who,
according to Joshua 24:30 , is buried in Timnat Serah. The
similarly named Palestinian village of Kifl Hares/Timnat
Hares, located northwest of Ariel in the Samarian region of
the West Bank, now encircles both tombs.
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Nero Claudius Caesar Augustus Germanicus (15 December AD 37 –
9 June AD 68),[1] born Lucius Domitius Ahenobarbus, also
called Nero Claudius Caesar Drusus Germanicus, was the fifth
and last Roman emperor of the Julio-Claudian dynasty. Nero was
adopted by his great-uncle Claudius to become heir to the
throne. As Nero Claudius Caesar Augustus Germanicus, he
succeeded to the throne on 13 October 54, following Claudius's
death...
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And Shemaiah the son of Nethaneel the scribe, [one] of the
Levites, wrote them before the king, and the princes, and
Zadok the priest, and Ahimelech the son of Abiathar, and
[before] the chief of the fathers of the priests and Levites:
one principal household being taken for Eleazar, and [one]
taken for Ithamar.
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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 those that do pitch next unto him [shall be] the tribe of
Issachar: and Nethaneel the son of Zuar [shall be] captain of
the children of Issachar.
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Nethaneel - נתנאל "Gift of/is God", Standard Hebrew Nətanʾel,
Tiberian Hebrew Nəṯanʾēl
The son of Zuar, chief of the tribe of Issachar at the Exodus
(Num. 1:8; 2:5).
One of David's brothers (1 Chr. 2:14).
A priest who blew the trumpet before the ark when it was
brought up to Jerusalem (1 Chr. 15:24).
A Levite (1 Chr. 24:6).
A temple porter, of the family of the Korhites (1 Chr. 26:4).
One of the "princes" appointed by Jehoshaphat to teach the law
through the cities of Judah (2 Chr. 17:7).
A chief Levite in the time of Josiah (2 Chr. 35:9).
Ezra 10:22.
Neh. 12:21.
A priest's son who bore a trumpet at the dedication of the
walls of Jerusalem (Neh. 12:36).
The Midrash lists Nethaneel as one of the several names of
Moses.
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Then Ishmael carried away captive all the residue of the
people that [were] in Mizpah, [even] the king's daughters, and
all the people that remained in Mizpah, whom Nebuzaradan the
captain of the guard had committed to Gedaliah the son of
Ahikam: and Ishmael the son of Nethaniah carried them away
captive, and departed to go over to the Ammonites.
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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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Now the pit wherein Ishmael had cast all the dead bodies of
the men, whom he had slain because of Gedaliah, [was] it which
Asa the king had made for fear of Baasha king of Israel: [and]
Ishmael the son of Nethaniah filled it with [them that were]
slain.
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The children of Neziah, the children of Hatipha.
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The children of Neziah, the children of Hatipha.
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And the saying pleased the whole multitude: and they chose
Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch:
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Nicodemus saith unto him, How can a man be born when he is
old? can he enter the second time into his mother's womb, and
be born?
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And there came also Nicodemus, which at the first came to
Jesus by night, and brought a mixture of myrrh and aloes,
about an hundred pound [weight].
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There was a man of the Pharisees, named Nicodemus, a ruler of
the Jews:
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Nicodemus (Greek: Νικόδημος) was a Pharisee and a member of
the Sanhedrin, who, according to the Gospel of John, showed
favour to Jesus. He appears three times in the Gospel: the
first is when he visits Jesus one night to listen to his
teachings (John 3:1-21); the second is when he states the law
concerning the arrest of Jesus during the Feast of Tabernacles
(John 7:45-51); and the last follows the Crucifixion, when he
assists Joseph of Arimathea in preparing the corpse of Jesus
for burial (John 19:39-42)...
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And the saying pleased the whole multitude: and they chose
Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch:
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He was a mighty hunter before the LORD: wherefore it is said,
Even as Nimrod the mighty hunter before the LORD.
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And they shall waste the land of Assyria with the sword, and
the land of Nimrod in the entrances thereof: thus shall he
deliver [us] from the Assyrian, when he cometh into our land,
and when he treadeth within our borders.
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And Cush begat Nimrod: he began to be a mighty one in the
earth.
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Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama,
and Nedabiah.
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Therefore thus saith the LORD; Behold, I will punish Shemaiah
the Nehelamite, and his seed: he shall not have a man to dwell
among this people; neither shall he behold the good that I
will do for my people, saith the LORD; because he hath taught
rebellion against the LORD.
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Send to all them of the captivity, saying, Thus saith the LORD
concerning Shemaiah the Nehelamite; Because that Shemaiah hath
prophesied unto you, and I sent him not, and he caused you to
trust in a lie:
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[Thus] shalt thou also speak to Shemaiah the Nehelamite,
saying,
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And all Israel in the days of Zerubbabel, and in the days of
Nehemiah, gave the portions of the singers and the porters,
every day his portion: and they sanctified [holy things] unto
the Levites; and the Levites sanctified [them] unto the
children of Aaron.
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And Nehemiah, which [is] the Tirshatha, and Ezra the priest
the scribe, and the Levites that taught the people, said unto
all the people, This day [is] holy unto the LORD your God;
mourn not, nor weep. For all the people wept, when they heard
the words of the law.
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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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Nehemiah or Nechemya (English pronunciation: /ˌniː.əˈmaɪ.ə/;
נְחֶמְיָה, "Comforted of/is the LORD (YHWH)," Standard Hebrew
Nəḥemya, Tiberian Hebrew Nəḥemyāh) is a major figure in the
post-exile history of the Jews as recorded in the Bible, and
is believed to be the primary author of the Book of Nehemiah.
He was the son of Hachaliah, (Neh. 1:1) and probably of the
Tribe of Judah. His ancestors resided in Jerusalem before his
service in Persia. (Neh. 2:3)...
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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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The sons of Simeon after their families: of Nemuel, the family
of the Nemuelites: of Jamin, the family of the Jaminites: of
Jachin, the family of the Jachinites:
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The sons of Simeon [were], Nemuel, and Jamin, Jarib, Zerah,
[and] Shaul:
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Nemuel was the name of two individuals mentioned in the Bible:
The son of Eliab of the Tribe of Reuben according to Numbers
26:9.
Jemuel, a son of Simeon.
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Salute Philologus, and Julia, Nereus, and his sister, and
Olympas, and all the saints which are with them.
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So Nebuzaradan the captain of the guard sent, and Nebushasban,
Rabsaris, and Nergalsharezer, Rabmag, and all the king of
Babylon's princes;
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And all the princes of the king of Babylon came in, and sat in
the middle gate, [even] Nergalsharezer, Samgarnebo, Sarsechim,
Rabsaris, Nergalsharezer, Rabmag, with all the residue of the
princes of the king of Babylon.
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Nergal-sharezer or Neriglissar (in Akkadian Nergal-šar-uṣur,
"Oh god Nergal, preserve/defend the king") was King of Babylon
from 560 to 556 BC. He was the son-in-law of Nebuchadrezzar
II, whose son and heir, Amel-Marduk, Nergal-sharezer murdered
and succeeded. A Babylonian chronicle describes his western
war in 557/556.
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The Lord Jesus Christ [be] with thy spirit. Grace [be] with
you. Amen. <[The second [epistle] unto Timotheus, ordained the
first bishop of the church of the Ephesians, was written from
Rome, when Paul was brought before Nero the second time.]>
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Nebaioth (Heb. נְבָיוֹת N'vayot), (also written in English as
Nebajoth or Nbioth), is mentioned at least five times in the
Hebrew Bible according to which he was the firstborn son of
Ishmael, and the name is among the eponyms of wilderness
tribes mentioned in the Book of Genesis 25:13, and in the Book
of Isaiah 60:7...
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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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Behold, I will take away the posterity of Baasha, and the
posterity of his house; and will make thy house like the house
of Jeroboam the son of Nebat.
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For he rent Israel from the house of David; and they made
Jeroboam the son of Nebat king: and Jeroboam drave Israel from
following the LORD, and made them sin a great sin.
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And also let the golden and silver vessels of the house of
God, which Nebuchadnezzar took forth out of the temple which
[is] at Jerusalem, and brought unto Babylon, be restored, and
brought again unto the temple which [is] at Jerusalem, [every
one] to his place, and place [them] in the house of God.
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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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There is a man in thy kingdom, in whom [is] the spirit of the
holy gods; and in the days of thy father light and
understanding and wisdom, like the wisdom of the gods, was
found in him; whom the king Nebuchadnezzar thy father, the
king, [I say], thy father, made master of the magicians,
astrologers, Chaldeans, [and] soothsayers;
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Nebuchadnezzar II (Aramaic): (ܢܵܒܘܼ ܟܲܕܲܪܝܼ ܐܲܨܲܪ) Listen (help·info)
(c 634 – 562 BC) was a ruler of Babylon in the Chaldean
Dynasty, who reigned c. 605 BC – 562 BC. According to the
Bible, he conquered Judah and Jerusalem, and sent the Jews
into exile. He is credited with the construction of the
Hanging Gardens of Babylon. He is featured in the Book of
Daniel and is also mentioned in several other books of the
Bible...
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And afterward, saith the LORD, I will deliver Zedekiah king of
Judah, and his servants, and the people, and such as are left
in this city from the pestilence, from the sword, and from the
famine, into the hand of Nebuchadrezzar king of Babylon, and
into the hand of their enemies, and into the hand of those
that seek their life: and he shall smite them with the edge of
the sword; he shall not spare them, neither have pity, nor
have mercy.
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Thus saith the LORD; Behold, I will give Pharaohhophra king of
Egypt into the hand of his enemies, and into the hand of them
that seek his life; as I gave Zedekiah king of Judah into the
hand of Nebuchadrezzar king of Babylon, his enemy, and that
sought his life.
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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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So Nebuzaradan the captain of the guard sent, and Nebushasban,
Rabsaris, and Nergalsharezer, Rabmag, and all the king of
Babylon's princes;
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Then Ishmael carried away captive all the residue of the
people that [were] in Mizpah, [even] the king's daughters, and
all the people that remained in Mizpah, whom Nebuzaradan the
captain of the guard had committed to Gedaliah the son of
Ahikam: and Ishmael the son of Nethaniah carried them away
captive, and departed to go over to the Ammonites.
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And in the fifth month, on the seventh [day] of the month,
which [is] the nineteenth year of king Nebuchadnezzar king of
Babylon, came Nebuzaradan, captain of the guard, a servant of
the king of Babylon, unto Jerusalem:
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Then Nebuzaradan the captain of the guard carried away captive
into Babylon the remnant of the people that remained in the
city, and those that fell away, that fell to him, with the
rest of the people that remained.
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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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Nevertheless Josiah would not turn his face from him, but
disguised himself, that he might fight with him, and hearkened
not unto the words of Necho from the mouth of God, and came to
fight in the valley of Megiddo.
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After all this, when Josiah had prepared the temple, Necho
king of Egypt came up to fight against Carchemish by
Euphrates: and Josiah went out against him.
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Necho II (sometimes Nekau) was a king of the Twenty-sixth
dynasty of Egypt (610 BCE - 595 BCE).
Necho II is most likely the pharaoh mentioned in several books
of the Bible (see Hebrew Bible / Old Testament). The Book of
Kings states that Necho II met King Josiah of the Kingdom of
Judah at Megiddo and killed him (2 Kings 23:29 ) (see Battle
of Megiddo (609 BC)). Another book called the Book of
Chronicles 2 Chronicles 35:20-27 gives a lengthier account
and 2 Chronicles 35:20 states that when Josiah had prepared
the temple, Necho king of Egypt came up to fight against
Carchemish by the Euphrates River and that King Josiah was
fatally wounded by an Egyptian archer. He was then brought
back to Jerusalem to die. Necho is quoted as saying:...
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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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Neither did Naphtali drive out the inhabitants of Bethshemesh,
nor the inhabitants of Bethanath; but he dwelt among the
Canaanites, the inhabitants of the land: nevertheless the
inhabitants of Bethshemesh and of Bethanath became tributaries
unto them.
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In the days of Pekah king of Israel came Tiglathpileser king
of Assyria, and took Ijon, and Abelbethmaachah, and Janoah,
and Kedesh, and Hazor, and Gilead, and Galilee, all the land
of Naphtali, and carried them captive to Assyria.
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He [was] a widow's son of the tribe of Naphtali, and his
father [was] a man of Tyre, a worker in brass: and he was
filled with wisdom, and understanding, and cunning to work all
works in brass. And he came to king Solomon, and wrought all
his work.
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According to the Book of Genesis, Naphtali (pronounced /
ˈnæftəlaɪ/) (Hebrew: נַפְתָּלִי, Modern Naftali Tiberian Nap̄tālî ;
"My struggle") was the second son of Jacob with Bilhah. He was
the founder of the Israelite Tribe of Naphtali. 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]...
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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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And the land shall mourn, every family apart; the family of
the house of David apart, and their wives apart; the family of
the house of Nathan apart, and their wives apart;
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Now the acts of David the king, first and last, behold, they
[are] written in the book of Samuel the seer, and in the book
of Nathan the prophet, and in the book of Gad the seer,
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And he set the Levites in the house of the LORD with cymbals,
with psalteries, and with harps, according to the commandment
of David, and of Gad the king's seer, and Nathan the prophet:
for [so was] the commandment of the LORD by his prophets.
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Nathan the Prophet (fl. c. 1000 BC) was a court prophet who
lived in the time of King David and Queen Bathsheba. He came
to David to reprimand him over his committing adultery with
Bathsheba while she was the wife of Uriah the Hittite whose
death the King had also arranged to hide his previous
transgression.
His actions are described in the Books of Samuel, Kings, and
Chronicles (see especially, 2 Samuel 7:2-17 , 12:1-25 .)
Nathan wrote histories of the reigns of both David and of
Solomon (see 1 Chronicles 29:29 and 2 Chronicles 9:29 ), and
was involved in the music of the temple (see 2 Chronicles
29:25).
In 1 Kings 1:8-45 it is Nathan who tells the dying David of
the plot of Adonijah to become king, resulting in Solomon
being proclaimed king instead.
The feast day of Nathan the Prophet is on 24 October. In the
Eastern Orthodox Church, and those Eastern Catholic Churches
which follow the Byzantine Rite, he is commemorated as a saint
on the Sunday of the Holy Fathers (i.e., the Sunday before the
Great Feast of the Nativity of the Lord).
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Nathan (Hebrew: נתן, Modern Natan Tiberian Nāṯān) was the
third of four sons born to King David and Bathsheba in
Jerusalem.[1] He was an older brother of Solomon.
In the New Testament, the genealogy of Jesus according to the
Gospel of Luke traces Jesus' lineage back to King David
through the line of Nathan,[2] although the Gospel of Matthew
traces it through Solomon.[3]
Nathan is also mentioned to be the son of David in 2 Samuel
5:14, & 1 Chronicles 3:5 & 14:4.
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Nathanael saith unto him, Whence knowest thou me? Jesus
answered and said unto him, Before that Philip called thee,
when thou wast under the fig tree, I saw thee.
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Nathanael answered and saith unto him, Rabbi, thou art the Son
of God; thou art the King of Israel.
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Philip findeth Nathanael, and saith unto him, We have found
him, of whom Moses in the law, and the prophets, did write,
Jesus of Nazareth, the son of Joseph.
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Nathaniel (alternate spelling: Nathanael) is a male name and
surname. It comes from the Hebrew name Netanel meaning "God
has given" [1][2] (from the Hebrew words natan "has given" +
el "God"). Nathaniel is commonly shortened to Nate or Nat, or
the related name Nathan. In north east United States it can
also be referred to as Nadanyel.
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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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These [are] their generations: The firstborn of Ishmael,
Nebaioth; then Kedar, and Adbeel, and Mibsam,
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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 when ye saw that Nahash the king of the children of Ammon
came against you, ye said unto me, Nay; but a king shall reign
over us: when the LORD your God [was] your king.
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The word nahash is Hebrew for "serpent". According to Antoine
Fabre d'Olivet, the proper translation from Ancient Hebrew of
Nahash is closer to cupidity or original attraction.[1]
According to Eliphas Levi, "The word Nahash, explained by the
symbolical letters of the Tarot signifies rigorously:
14 נNUN.-The power which produces combinations.
5 הHE.-The recipient and passive producer of forms.
21 שׁSHIN.-The natural and central fire equilibrated by double
polarization.
Thus, the word employed by Moses, read kabalistically, gives
the description and definition of that magical Universal
Agent, represented in all theogonies by the serpent;"[2]
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Nahash was the name of a king of Ammon, mentioned in the
Books of Samuel. In the surviving account in the Bible,
Nahash appears abruptly as the attacker of Jabesh-Gilead,
which lay outside the territory he laid claim to. Having
subjected the occupants to a siege, the population sought
terms for surrender, and were told by Nahash that they had a
choice of death (by the sword) or having their right eye
gouged out. Somehow (the passage not explaining the
difficult accomplishment) the population obtained seven days
grace from Nahash, during which they would be allowed to
seek help from the Israelites, after which (if the help
didn't arrive) they would have to submit to the terms of
surrender. In the account, the occupants sought help from
the Kingdom of Israel, sending messengers to Saul, and he
responded by sending an army that decisively defeated Nahash
and his cohorts.
The strangely cruel terms given by Nahash for surrender were
explained by Josephus as being the usual practice of Nahash.
A more complete explanation has more recently come to light;
although not present in either the Septuagint or masoretic
text, an introductory passage, preceding this narrative, was
found in a copy of the Books of Samuel among the Dead Sea
Scrolls[1]:...
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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 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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[As for] Elkanah: the sons of Elkanah; Zophai his son, and
Nahath his son,
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Of the tribe of Naphtali, Nahbi the son of Vophsi.
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Nahbi, the son of Vophsi of the house of Naphtali, was a scout
sent to Canaan prior to the crossing of the Jordan River
according to Numbers 13:14.
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Now these [are] the generations of Terah: Terah begat Abram,
Nahor, and Haran; and Haran begat Lot.
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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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And the servant took ten camels of the camels of his master,
and departed; for all the goods of his master [were] in his
hand: and he arose, and went to Mesopotamia, unto the city of
Nahor.
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Nahor (or Nachor) (Heb. נָחֹור) is the name of two persons in
Torah who were both descended from Arpachshad:
The son of Serug and father of Terah, who was the father of
Abraham. According to Jubilees, his mother was Milcah daughter
of Kaber, and he married 'Iyoska, daughter of Nesteg of the
kin of Ur Kasdim (the son of Arpachshad for whom Ur was
named). Nahor was 29 when his son Terah was born, and lived to
the age of 148.
The son of Terah and grandson of Nahor son of Serug, and the
elder brother of Abraham. He married his niece Milcah, the
daughter of his brother Haran and the sister of his nephew
Lot. This Nahor lived in the land of his nativity on the east
of the river Euphrates at Haran. He was the father of Bethuel
and grandfather of Laban and Rebecca; Rebecca became the wife
of Isaac son of Abraham. Nahor's great-granddaughters through
Laban, Rebecca's nieces Rachel and Leah, became the wives of
Jacob son of Isaac...
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And Nahshon begat Salma, and Salma begat Boaz,
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And Ram begat Amminadab; and Amminadab begat Nahshon, prince
of the children of Judah;
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And on the east side toward the rising of the sun shall they
of the standard of the camp of Judah pitch throughout their
armies: and Nahshon the son of Amminadab [shall be] captain of
the children of Judah.
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Nahshon (Hebrew: נַחְשׁוֹן) or Nachshon ben Aminadav (נחשון בן
עמינדב; "Nahshon son of Aminadav") was, according to the Book
of Exodus, the son of Amminadab; descendant in the fifth
generation of Judah, brother-in-law of Aaron[1] and an
important figure in the Hebrew's Passage of the Red Sea which
according to the Jewish Midrash he initiated by walking in
head deep until the sea split. The popular Yiddish saying "to
be a Nachshon" means to be an "initiator."...
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The burden of Nineveh. The book of the vision of Nahum the
Elkoshite.
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Nahum (Hebrew: נַחוּם Naḥūm) was a minor prophet whose prophecy
is recorded in the Hebrew Bible. His book comes in
chronological order between Micah and Habakkuk in the
Bible.[1] He wrote about the end of the Assyrian Empire, and
its capital city, Nineveh, in a vivid poetic style.[2]
Little is known about Nahum’s personal history. His name means
"comforter," and he was from the town of Alqosh, (Nah 1:1)
which scholars have attempted to identify with several cities,
including the modern `Alqush of Assyria and Capharnaum of
northern Galilee.[3] He was a very nationalistic Hebrew
however and lived amongst the Elkoshites in peace. His
writings could be taken as prophecy or as history. One account
suggests that his writings are a prophecy written in about 615
BC, just before the downfall of Assyria, while another account
suggests that he wrote this passage as liturgy just after its
downfall in 612 BC.[4][5]...
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Naaman (נַעֲמָן "pleasantness") was a commander of the armies of
Ben-Hadad II in the time of Joram, king of Israel. He is
mentioned in 2 Kings 5 of the Tanakh. According to the
narrative, he was afflicted with tzaraath.[1] When the Hebrew
slave-girl who waited on his wife told her of a prophet in
Samaria who could cure her master, he obtained a letter from
Benhadad and proceeded with it to Joram. The king of Israel
suspected in this some evil design against him, and tore his
clothes. When the prophet Elisha heard about this, he sent for
Naaman. Naaman was then cured of leprosy by dipping himself
seven times in the Jordan River, according to the word of
Elisha. Naaman also renounces Rimmon after being cured by
Elisha.[2] He is also mentioned in Luke 4:27 of the New
Testament.
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Hezro the Carmelite, Naarai the son of Ezbai,
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Naarai is one of the thirty military chiefs or "mighty men" of
David.
In 1 Chronicles 11:37 he is mentioned as Naarai son of Ezbai
In 2 Samuel 23:35 he is mentioned as Paarai the Arbite
As a Bible name it means "Youthful"
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Now therefore, my lord, [as] the LORD liveth, and [as] thy
soul liveth, seeing the LORD hath withholden thee from coming
to [shed] blood, and from avenging thyself with thine own
hand, now let thine enemies, and they that seek evil to my
lord, be as Nabal.
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And David sent out ten young men, and David said unto the
young men, Get you up to Carmel, and go to Nabal, and greet
him in my name:
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And Abigail came to Nabal; and, behold, he held a feast in his
house, like the feast of a king; and Nabal's heart [was] merry
within him, for he [was] very drunken: wherefore she told him
nothing, less or more, until the morning light.
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According to the 1st Book of Samuel Chapter 25, Nabal (נבל),
was a rich Calebite[1] who was also described as being harsh
and surly. David (who was not yet king) and his band of men
who had been outlawed by King Saul were living off the
Wilderness of Paran and providing voluntary protection to
the shepherds in the area.[2]
The account states that Nabal lived in the city of Maon, and
owned much land in the Judean town of Carmel, as well as
many sheep and goats;[3] the events it reports are stated as
happening at the time of sheep shearing,[4] which in
Israelite culture was a time for great festivities, owing to
the importance of the wool trade.[5] During this time David
sent a small group of men to Nabal with a request for what
provisions were readily at hand. David told his men exactly
what to say when they approached Nabal. The words David used
were a reminder that Nabal's profit would not have been so
great if his shepherds had not been protected. In addition,
David extends a great deal of honor to Nabal, recognizing
him as a nobleman of high stature. Nabal, who knew who David
was, responded by questioning David's lineage and insulting
his men. David took the insults personally and decided to do
something about it...
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And thou shalt speak unto him, saying, Thus saith the LORD,
Hast thou killed, and also taken possession? And thou shalt
speak unto him, saying, Thus saith the LORD, In the place
where dogs licked the blood of Naboth shall dogs lick thy
blood, even thine.
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And he said unto her, Because I spake unto Naboth the
Jezreelite, and said unto him, Give me thy vineyard for money;
or else, if it please thee, I will give thee [another]
vineyard for it: and he answered, I will not give thee my
vineyard.
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Surely I have seen yesterday the blood of Naboth, and the
blood of his sons, saith the LORD; and I will requite thee in
this plat, saith the LORD. Now therefore take [and] cast him
into the plat [of ground], according to the word of the LORD.
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Naboth (lit. fruits) "the Jezreelite," is the central figure
of a story from the Old Testament. According to the story,
Naboth was the owner of a plot on the eastern slope of the
hill of Jezreel.[1] Described as a small "plat of ground",
the vineyard seems to have been all he possessed and lay
close to the palace of Ahab,[2] who wished to acquire to
"have it for a garden of herbs" (probably as a ceremonial
garden for Baal worship). Naboth, however, had inherited his
land from his father, and, according to Jewish law, could
not alienate it. Accordingly, he refused to sell it to the
king.[3]
Ahab became deeply depressed at not being able to procure
the vineyard, and returned to his palace, lying on his bed,
his face to the wall, and refused to eat. His wife, Jezebel,
after learning the reason for his depression, (in addition
to being irritated at the king's emotional state urging him
to return to his entertainment saying mockingly, "Are you
the king or aren't you?") promised that she would obtain the
vineyard for him. To do so, she plotted to kill Naboth by
mock trial, and then told Ahab to take possession of the
vineyard as the legal heir.[4]
As punishment for this action, the prophet Elijah visited
Ahab while he was in the vineyard, pronouncing doom on him.
Ahab humbled himself at Elijah's words,[5] and was spared
accordingly, with the prophesied destruction being visited
instead on his son Joram.[6]...
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Nachon was the name of the owner of a thrashing-floor, which
was nearby to the place where Uzzah was slain.
2 Samuel 6:6
1 Chronicles 13:9 It is called Kidon's (or Chidon's in some
versions) thrashing-floor
Nachon means prepared
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And the sons of Onam were, Shammai, and Jada. And the sons of
Shammai; Nadab, and Abishur.
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Now [these are] the divisions of the sons of Aaron. The sons
of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.
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And take thou unto thee Aaron thy brother, and his sons with
him, from among the children of Israel, that he may minister
unto me in the priest's office, [even] Aaron, Nadab and Abihu,
Eleazar and Ithamar, Aaron's sons.
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In the Book of Exodus and Book of Numbers, Nadab (Hebrew: נדב,
Nadav ; "generous, giving") and Abihu (Hebrew: אביהוא, Avihu ;
"He God is my father") were respectively the eldest and
second-eldest of the sons of Aaron.[1][2][3] They were
consecrated to the priest's office along with their brothers
Eleazar and Ithamar.[4] With their father, Nadab and Abihu
accompanied the seventy elders part of the way up the mount
with Moses.[5]
Following the inauguration of the Tabernacle, Nadab and Abihu
offered incense in their censers filled with "strange" fire,
i.e., not with holy fire taken from the great brazen
altar,[6][not in citation given] and for this offense they
were immediately consumed by a fire from God, and were taken
out and buried outside the camp.[7][8][not in citation given]
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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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Zelek the Ammonite, Naharai the Beerothite, armourbearer to
Joab the son of Zeruiah,
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Zelek the Ammonite, Naharai the Berothite, the armourbearer of
Joab the son of Zeruiah,
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And David said, I will shew kindness unto Hanun the son of
Nahash, because his father shewed kindness to me. And David
sent messengers to comfort him concerning his father. So the
servants of David came into the land of the children of Ammon
to Hanun, to comfort him.
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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 he brought the letter to the king of Israel, saying, Now
when this letter is come unto thee, behold, I have [therewith]
sent Naaman my servant to thee, that thou mayest recover him
of his leprosy.
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And Naaman said, Shall there not then, I pray thee, be given
to thy servant two mules' burden of earth? for thy servant
will henceforth offer neither burnt offering nor sacrifice
unto other gods, but unto the LORD.
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Now Naaman, captain of the host of the king of Syria, was a
great man with his master, and honourable, because by him the
LORD had given deliverance unto Syria: he was also a mighty
man in valour, [but he was] a leper.
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-1. A Kohathite
1Sa 1:1; 1Ch 6:35
-2. A district northwest of Jerusalem
1Sa 9:5
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(honeycomb), The land of, a district at which Saul and his
servant arrived after passing through the possessions of
Shalisha, of Shalim and of the Benjamites. 1Sa 9:5 only. It
evidently contained the city in which they encountered Samuel,
ver. 6, and that again was certainly not far from the "tomb of
Rachel." It may perhaps be identified with Soba, a well-known
place about seven miles due west of Jerusalem.
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honeycomb, a Kohathite Levite, ancestor of Elkanah and Samuel
(1
Sam. 1:1); called also Zophai (1 Chr. 6:26).
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Samuel's ancestor (1 Samuel 1:1); ZOPHAI in 1 Chronicles 6:26.
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zur (tsur "rock"):
(1) A prince or chief (Nu 25:15; 31:8) of Midian, father of
the woman slain with Zimri by Phinehas. Josh 13:21 describes
him as one of the princes of Sihon, but the reference there is
regarded as a gloss.
(2) An inhabitant of Gibeon (1 Ch 8:30; 9:36), to be connected
probably, according to Curtis, with "Zeror" of 1 Sam 9:1.
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-1. A prince of Midian
Nu 25:15,18; 31:8; Jos 13:21
-2. A Benjamite
1Ch 8:30; 9:36
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(a rock).
1. Father of Cozbi, Nu 25:15 and one of the five
princes of Midian who were slain by the Israelites when Balaam
fell. Nu 31:8 (B.C. 1451.)
2. Son of Jehiel, the founder of Gideon. 1Ch 8:30;
9:36, (B.C. after 1445.)
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rock. (1.) One of the five Midianite kings whom the
Israelites
defeated and put to death (Num. 31:8).
(2.) A Benjamite (1 Chr. 8:30).
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1. One of Midian's five princes, slain with Balaam by Israel
(Numbers 31:8). Father of Cozbi. (See COZBI .) Subject to
Sihon (Joshua 13:21).
2. Son of Jehiel (1 Chronicles 8:30;
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zu'-ri-el (tsuri'-el, "my rock is El (God)"): Prince of the
house of Merari (Nu 3:35).
The word tsur, "rock," occurs also in the compound names
Elizur (Nu 1:5), Zurishaddai (Nu 1:6, etc.) and Pedahzur (Nu
1:10). Gray, Numbers 6, says that a Sabean name Suri'addana is
found in an inscription said to be of the 8th century BC, or
somewhat carrier (Hommel, Ancient Hebrew Tradition, 320), and
bartsur, in a Zinjirli inscription of the 8th century BC
(Panammu Inscr., 1. 1), and that possibly the Old Testament
place-name "Beth-zur" should be added (Josh 15:58; 1 Ch 2:45;
2 Ch 11:7; Neh 3:16).
David Francis Roberts
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(my rock is God) son of Abihail, and chief of the Merarite
Levites at the time of the exodus. Nu 3:35
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rock of God, chief of the family of the Merarites (Num. 3:35)
at
the time of the Exodus.
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Son of Abihail; chief of the Merarite Levites at the Exodus.
(Numbers 3:35).
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zu-ri-shad'-a-i, zu-ri-shad'-i (tsurishadday, "my rock is
Shadday"): Father of Shelumiel the head of the tribe of Simeon
(Nu 1:6; 2:12; 7:36,41; 10:19).
See GOD, NAMES OF, II, 8; ZURIEL.
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-Father of Shelumiel
Nu 1:6; 2:12; 7:36,41; 10:19
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(my rock is the Almighty), father of Shelumiel, the chief of
the tribe of Simeon at the time of the exodus. Nu 1:6; 2:12;
7:36,41; 10:19
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rock of the Almighty, the father of Shelumiel, who was chief
of
the tribe of Simeon when Israel was encamped at Sinai
(Num. 1:6;
2:12).
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Father of Shelumiel. (See SHELUMIEL .) (Numbers 1:6).
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the Almighty is my rock and strength
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-1. Father of Ephron
Ge 23:8; 25:9
-2. Son of Simeon
Ge 46:10; Ex 6:15
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(light).
1. Father of Ephron the Hittite. Ge 23:8; 25:9 (B.C.
before 1860.)
2. One of the sons of Simeon Ge 46:10; Ex 6:15 called
ZERAH in
1Ch 4:24
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brightness. (1.) The father of Ephron the Hittite (Gen. 23:8).
(2.) One of the sons of Simeon (Gen. 46:10; Ex. 6:15).
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1. Father of Ephron (Genesis 23:8; Genesis 25:9).
2. Son of Simeon (Genesis 46:10; Exodus 6:15); Zerah
in 1 Chronicles 4:24.
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zo'-heth (zocheth, meaning unknown): A Judahite (1 Ch 4:20).
The name after "Ben-zoheth" at the end of the verse has fallen
out.
See BEN-ZOHETH.
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son of Ishi of the tribe of Judah. 1Ch 4:20
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snatching (?), one of the sons of Ishi (1 Chr. 4:20).
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Son of Ishi of Judah (1 Chronicles 4:20).
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zo'-fa (tsophach, meaning uncertain): An Asherite (1 Ch
7:35,36).
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(a cruse) son of Helem or Hotham the son of Heber, an
Asherite. 1Ch 7:35,36
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spreading out, a son of Helem (1 Chr. 7:35), a chief of Asher.
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Son of Helem or Hotham (1 Chronicles 7:35-36) of Asher.
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zo'-far (tsphar, meaning doubtful, supposed from root
meaning "to leap"; Sophar): One of the three friends of Job
who, hearing of his affliction, make an appointment together
to visit and comfort him. He is from the tribe of Naamah, a
tribe and place otherwise unknown, for as all the other
friends and Job himself are from lands outside of Israel, it
is not likely that this place was identical with Naamah in
the West of Judah (Josh 15:41). He speaks but twice (Job 11;
20); by his silence the 3rd time the writer seems to
intimate that with Bildad's third speech (Job 25; see under
BILDAD) the friends' arguments are exhausted. He is the most
impetuous and dogmatic of the three (compare Job 11:2,3;
20:2,3); stung to passionate response by Job's presumption
in maintaining that he is wronged and is seeking light from
God. His words are in a key of intensity amounting to
reckless exaggeration. He is the first to accuse Job
directly of wickedness; averring indeed that his punishment
is too good for him (11:6); he rebukes Job's impious
presumption in trying to find out the unsearchable secrets
of God (11:7-12); and yet, like the rest of the friends,
promises peace and restoration on condition of penitence and
putting away iniquity (11:13-19). Even from this promise,
however, he reverts to the fearful peril of the wicked
(11:20); and in his 2nd speech, outdoing the others, he
presses their lurid description of the wicked man's woes to
the extreme (20:5-29), and calls forth a straight
contradiction from Job, who, not in wrath, but in dismay, is
constrained by loyalty to truth to acknowledge things as
they are. Zophar seems designed to represent the wrong-
headedness of the odium theologicum.
John Franklin Genung
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-One of Job's three friends
Job 2:11; 11; 20; 42:7-9
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(sparrow), one of the three friends of Job. Job 2:11; 11:1;
20:1; 42:9
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chirping, one of Job's friends who came to condole with him in
his distress (Job 2:11. The LXX. render here "king of
the
Mineans" = Ma'in, Maonites, Judg. 10:12, in Southern
Arabia). He
is called a Naamathite, or an inhabitant of some
unknown place
called Naamah.
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The Naamathite (some region in Arabia Deserta); one of Job's
three friends (Job 2:11; Job 11:1; Job 20:1; Job 42:9).
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zuf (tsuph, "honeycomb"):
(1) According to 1 Sam 1:1b; 1 Ch 6:35 (Hebrew verse 20) =
"Zophai" of 1 Ch 6:26 (11), an ancestor of Elkanah and Samuel.
But Budde and Wellhausen take it to be an adjective, and so
read tsuphi, in 1 Sam 1:1b: "Tohu a Zuphite, an Ephraimite."
It should probably be read also in 1:1a: "Now there was a
certain man of the Ramathites, a Zuphite of the hill-country
of Ephraim," as the Hebrew construction in the first part of
the verse is otherwise unnatural. The Septuagint's Codex
Alexandrinus has Soup; Lucian has Souph in 1 Sam 1:1b; 1 Ch
6:26 (11); Codex Vaticanus has Souphei; Codex Alexandrinus and
Lucian have Souphi; 6:35 (20), Codex Vaticanus and Codex
Alexandrinus have Souph; Lucian has Souphi; and the Kethibh
has tsiph.
(2) The Septuagint's Codex Vaticanus and Codex Alexandrinus
have Seiph; Lucian has Sipha, "the land of Zuph," a district
in Benjamin, near its northern border (1 Sam 9:5).
David Francis Roberts
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(protection of Jehovah), properly Sithri; one of the sons of
Uzziel the son of Kohath. Ex 6:22 In Ex 6:21 Zithri should be
Zichri, as in Authorized Version of 1611.
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the Lord protects, a Levite, son of Uzziel (Ex. 6:22).
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Hebrew SITHRI. Son of Uzziel, son of Kobath (Exodus 6:22); in
verse 21 for Zithri read Zichri.
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zi'-za (ziza', probably a childish reduplicated abbreviation
or a term of endearment (Curtis, Chron., 369, quoting Noldeke
in EB, III 3294)):
(1) A Simeonite chief (1 Ch 4:37).
(2) A son of King Rehoboam, his mother being a daughter or
grand-daughter of Absalom (2 Ch 11:20).
(3) A probable reading for ZIZAH (which see).
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zi'-za (zizah; see ZIZA): A Gershonite Levite (1 Ch 23:11); in
verse 10 the name is "Zina" (zina'), while the Septuagint and
Vulgate (Jerome's Latin Bible, 390-405 A.D.) have "Ziza"
(Ziza) in both verses, and one Hebrew manuscript has ziza' in
1 Ch 23:10. We should then probably read ziza' in both verses,
i.e. "Ziza."
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-1. A Simeonite
1Ch 4:37
-2. Son of Rehoboam
2Ch 11:20
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(shining).
1. Son of Shiphi, a chief of the Simeonites in the
reign of Hezekiah. 1Ch 4:37 (B.C. about 725.)
2. Son of Rehoboam by Maachah the granddaughter of
Absalom. 2Ch 11:20 (B.C. after 973.)
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splendour; abundance. (1.) A Simeonite prince (1 Chr. 4:37-
43).
(2.) A son of Rehoboam (2 Chr. 11:20).
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1. Son of Shiphi, chief of Simeon; in Hezekiah's time made an
inroad upon the peaceable Hamite shepherds of Gedor (1
Chronicles 4:37, etc.), destroyed them utterly, and dwelt in
their room "because there was pasture there for their flocks."
2. Son of Rehoboam and Maachah (2 Chronicles 11:20).
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-A Gershonite
1Ch 23:11
-Called ZINA in
1Ch 23:10
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a Gershonite Levite, second son of Shimei, 1Ch 23:11 called
ZINA in ver. 1Ch 23:10
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a Gershonite Levite (1 Chr. 23:11).
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zo'-an (tso`an; Tanis):
1. situation
2. Old Testament Notices
3. Early History
4. Hyksos Monuments
5. Hyksos Population
6. Hyksos Age
7. Description of Site
1. Situation:
The name is supposed to mean "migration" (Arabic, tsan). The
site is the only one connected with the history of Israel in
Egypt, before the exodus, which is certainly fixed, being
identified with the present village of San at the old mouth
of the Bubastic branch of the Nile, about 18 miles Southeast
of Damietta. It should be remembered that the foreshore of
the Delta is continually moving northward, in consequence of
the deposit of the Nile mud, and that the Nile mouths are
much farther North than they were even in the time of the
geographer Ptolemy. Thus in the times of Jacob, and of
Moses, Zoan probably lay at the mouth of the Bubastic
branch, and was a harbor, Lake Menzaleh and the lagoons near
Pelusium having been subsequently formed...
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-(A city in Egypt)
-Built seven years after Hebron in the land of Canaan
Nu 13:22
-Prophecies concerning
Eze 30:14
-Wise men from, were counselors of Pharaoh
Isa 19:11,13
-Princes of
Isa 30:4
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(place of departure), an ancient city of lower Egypt,
called Tanis by the Greeks. It stood on the eastern bank of
the Tanitic branch of the Nile. Its name indicates a place
of departure from a country, and hence it has been
identified with Avaris (Tanis, the modern San), the capital
of the Shepherd dynasty in Egypt, built seven years after
Hebron and existing before the time of Abraham. It was taken
by the Shepherd kings in their invasion of Egypt, and by
them rebuilt, and garrisoned, according to Manetho, with
240,000 men. This cite is mentioned in connection with the
plagues in such a manner as to leave no doubt that it is the
city spoken of in the narrative in Exodus as that where
Pharaoh dwelt, Ps 78:42,43 and where Moses wrought his
wonders on the field of Zoan a rich plain extending thirty
miles toward the east. Tanis gave its name to the twenty-
first and twenty-third dynasties and hence its mention in
Isaiah. Isa 19:13 30:4 (The present "field of Zoan" is a
barren waste, very thinly inhabited. "One of the principal
capitals of Pharaoh is now the habitation of fishermen the
resort of wild beasts, and infested with reptiles and
malignant fevers." There have been discovered a great number
of monuments here which throw light upon the Bible history.
Brugsch refers to two statues of colossal size of Mermesha
of the thirteenth dynasty, wonderfully perfect in the
execution of the individual parts and says that memorials of
Rameses the Great lie scattered broadcast like the
mouldering bones of generations slain long ago. The area of
the sacred enclosure of the temple is 1500 feet by 1250.-
ED.)
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(Old Egypt. Sant= "stronghold," the modern San). A city on
the
Tanitic branch of the Nile, called by the Greeks
Tanis. It was
built seven years after Hebron in Israel (Num.
13:22). This
great and important city was the capital of the
Hyksos, or
Shepherd kings, who ruled Egypt for more than 500
years. It was
the frontier town of Goshen. Here Pharaoh was
holding his court
at the time of his various interviews with Moses and
Aaron. "No
trace of Zoan exists; Tanis was built over it, and
city after
city has been built over the ruins of that" (Harper,
Bible and
Modern Discovery). Extensive mounds of ruins, the
wreck of the
ancient city, now mark its site (Isa. 19:11, 13;
30:4; Ezek.
30:14). "The whole constitutes one of the grandest
and oldest
ruins in the world."
This city was also called "the Field of Zoan" (Ps.
78:12, 43)
and "the Town of Rameses" (q.v.), because the
oppressor rebuilt
and embellished it, probably by the forced labour of
the
Hebrews, and made it his northern capital.
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zo'-har (tsochar, meaning uncertain):
(1) Father of Ephron the Hittite (Gen 23:8; 25:9).
(2) "Son" of Simeon (Gen 46:10; Ex 6:15) = "Zerah" of Nu
26:13; 1 Ch 4:24.
See ZERAH, 4.
(3) In 1 Ch 4:7, where the Qere is "and tsochar" for the
Kethibh is yitschar, the Revised Version (British and
American) "Izhar," the King James Version wrongly "Jezoar."
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1. The son of Salu, a Simeonite chieftain, slain by Phinehas
with the Midianitish princess Cozbi. Nu 25:14. (B.C. 1450.)
2. Fifth sovereign of the separate kingdom of Israel,
of which he occupied the throne for the brief period of seven
days, B.C. 930 or 929. Originally in command of half the
chariots in the royal army, he gained the crown by the murder
of King Elah; son of Baasha. But the army made their general,
Omri, king, who marched against Tirzah, where Zimri was. Zimri
retreated into the innermost part of the late king's palace,
set it on fire, and perished in the ruins. 1Ki 16:9-20
3. One of the five sons of Zerah the son of Judah. 1Ch
2:6 (B.C. after 1706.)
4. Son of Jehoadah and descendant of Saul. 1Ch 8:36;
9:42
5. An obscure name, mentioned Jer 25:25 in probable
connection with Dedan, Tema, Buz, Arabia, the "mingled
people." Nothing further is known respecting Zimri, but the
name may possibly be the same as, or derived from, ZIMRAN,
which see.
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praise-worthy. (1.) A son of Salu, slain by Phinehas, the son
of
Eleazar, because of his wickedness in bringing a
Midianitish
woman into his tent (Num. 25:6-15).
(2.) Murdered Elah at Tirzah, and succeeded him on the
throne
of Israel (1 Kings 16:8-10). He reigned only seven
days, for
Omri, whom the army elected as king, laid siege to
Tirzah,
whereupon Zimri set fire to the palace and perished
amid its
ruins (11-20). Omri succeeded to the throne only after
four
years of fierce war with Tibni, another claimant to
the throne.
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1. Numbers 25:8-14. Son of Salu, a chief of Simeon. When
Israel were being plagued for the impure worship of Baal
Peor, and were weeping and craving mercy before the
tabernacle, Zimri shamelessly brought a Midianitess, Cozbi
daughter of Zur, into the dome-shaped tent (qubbah, the al-
cove, or arched inner recess appropriated to the women, or
else a tent appropriated to Peor's vile worship) in sight of
Moses and the congregation. Phinehas gained his "everlasting
priesthood" by his zeal in thrusting both through, so that
the plague was stayed.
2. Fifth sovereign of northern Israel; originally
captain of half Elah's chariots; reigned only seven days,
after having slain Elah son of Baasha, (while drinking
himself drunk in the house of Arza, steward of his house in
Tirzah), and then all the house of Baasha, fulfilling the
prophet Jehu's words: 929, 930 B.C. (1 Kings 16:1-4; 1 Kings
16:8-13; 1 Kings 16:15-20.) But the army then besieging the
Philistine town Gibbethon proclaimed their captain Omri
king; he marched against Tirzah and took it. Then Zimri
burnt the palace over him and died. Thus treason punished
treason; the slayer is slain. As Baasha conspired against
Nadab, so Zimri against his son, and Omri against Zimri
(Revelation 13:10; Matthew 26:52).
3. One of Zerah's five sons (1 Chronicles 2:6).
4. Jehoadah's son; sprung from Saul (1 Chronicles
8:36; 1 Chronicles 9:42).
5. A tribe of "the sons of the East" (Jeremiah
25:25); some identify them with the Zubra between Mecca and
Medina (Genesis 25:2).
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-A son of Shimei
1Ch 23:10
-Called ZIZAH in
1Ch 23:11
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(abundance); Zizah, the second son of Shimei the Gershonite.
1Ch 23:10 comp. 1Chr 23:11
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zif (ziph; Ozeib, or Ziph):
(1) A town in the hill country of Judah, mentioned along with
Maon, Carmel and Jutah (Josh 15:55). It is chiefly celebrated
in connection with the earlier history of David: "David ....
remained in the hill-country in the wilderness of Ziph" (1 Sam
23:14,15,24; 26:2); the Ziphites (1 Sam 23:19; 26:1; compare
Ps 54 title) sought to betray him to Saul, but David escaped.
Ziph was fortified by Rehoboam (2 Ch 11:8). The name also
occurs in 1 Ch 2:42; 4:16. In connection with this last
(compare 4:23) it is noticeable that Ziph is one of the four
names occurring on the Hebrew stamped jar handles with the
added la-melekh, "to the king."
The site is Tell Zif, 4 miles Southeast of Hebron, conspicuous
hill 2,882 ft. above sea-level; there are cisterns and, to the
East, some ruins (PEF, III, 312, 315).
(2) A town in the Negeb of Judah (Josh 15:24), site unknown.
E. W. G. Masterman
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ornament, one of the sons of Shimei (1 Chr. 23:10).
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ZINA or ZIZAH. Second son of Shimei (1 Chronicles 23:10;
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-1. Two cities of the tribe of Judah
Jos 15:24,55; 1Sa 23:14,15,24; 26:2; 2Ch 11:8
-2. Grandson of Caleb
1Ch 2:42
-3. Son of Jehaleleel
1Ch 4:16
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(battlement), the name of two towns in Judah.
1. In the south, named between Ithnan and Telem. Jos
15:24 It does not appear again in the history, nor has any
trace of has been met with.
2. In the highland district, named between Carmel and
Juttah. Jos 15:55 The place is immortalized by its connection
with David. 1Sa 23:14,15,24; 26:2 These passages show that at
that time it had near it a wilderness (i,e, a waste pasture-
ground) and a wood. The latter has disappeared but the former
remains. The name of Zif if, found about three miles south of
Hebron, attached to a rounded hill of some 100 feet in height,
which is called Tell Zif.
3. Son of Jehaleleel. 1Ch 4:16
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flowing. (1.) A son of Jehaleleel (1 Chr. 4:16).
(2.) A city in the south of Judah (Josh. 15:24),
probably at
the pass of Sufah.
(3.) A city in the mountains of Judah (Josh. 15:55),
identified with the uninhabited ruins of Tell ez-Zif,
about 5
miles south-east of Hebron. Here David hid himself
during his
wanderings (1 Sam. 23:19; Ps. 54, title).
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1. In southern Judah ( negeb ) (Joshua 15:24). In the
Imperial Dictionary the name is connected with Sufah, and
the site is supposed to be at the ascent of Akrabbim.
2. A town in the hill country of Judah (Joshua
15:55); mentioned between Carmel and Juttah. David took
refuge in a wood, then in a wilderness ( midbar , an
unenclosed pasture ground) adjoining (1 Samuel 23:14-24; 1
Samuel 26:2). On both occasions the Ziphites discovered him
to Saul. The last interview of David and Jonathan was in the
wood here. A round hill, 100 ft. high, about three miles S.
of Hebron, is still called Tell Zif. Three miles further S.
is Kurmul (Carmel), and between them to the W. of the road
is Yutta (Juttah). Rehoboam fortified Ziph (2 Chronicles
11:8), probably Tell Ziph.
Half a mile off eastward are ruins at the head of
two small wadies running off toward the Dead Sea. Lieut.
Conder disputes the existence of a wood at Ziph; there are
no springs of any size, and the soil is chalky. Septuagint
and Josephus substitute "the new place" for "the wood of
Ziph." The village Khirbet Khoreisa, one mile S. of Ziph,
answers to "the wood of Ziph" as KJV translates; the
difference between the Hebrew choresh and the Septuagint
reading is a difference merely of points; the choresh of
Ziph was a village belonging to the larger town at Tell
Ziph.
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zi'-fa (ziphah, a feminine form of "Ziph"): A Judahite, "son"
of Jehallelel. The name being feminine may be a dittography of
the previous Ziph (1 Ch 4:16).
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(feminine of Ziph), another son of Jehaleleel. 1Ch 4:16
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a descendant of Judah (1 Chr. 4:16).
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zip'-or (tsippor; in Nu 22:4; 23:18; tsippor, "bird,"
"swallow" (HPN, 94)): Father of Balak, king of Moab (Nu
22:2,10,16; Josh 24:9; Jdg 11:25).
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-Father of Balak
Nu 22:2,4,10,16; 23:18; Jos 24:9
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(sparrow), father of Balak king of Moab. Nu 22:2,4,10,16;
23:18; Jos 24:9; Jud 11:25 Whether he was the "former king of
Moab" alluded to in Nu 21:26 we are not told. (B.C. 1451.)
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a little bird, the father of Balak, king of Moab (Num. 22:2,
4).
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("a little bird".) Father of Balak (Numbers 22:2; Numbers
22:4). Tradition makes Moab and Midian one kingdom ruled by a
king chosen alternately from each. Zippor is seemingly related
to the Midianite name Zipporah; thus Balak may have been a
Midianite. The language of Balaam about Balak's "house full of
silver and gold" (Numbers 22:18) harmonizes curiously with the
latest revelations concerning Midian's metallic wealth. (See
METALS ; PARAN .)
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drought. (1.) The name of a family of Nethinim (Ezra 2:43;
Neh.
7:46). (2.) A ruler among the Nethinim (Neh. 11:21).
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1. Chief of the Nethinim in Ophel (Nehemiah 11:21).
2. The children of Ziha were Nethinims who returned
with Zerubbabel (Ezra 2:43; Nehemiah 7:46).
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zil'-thi, zil'-tha-i.
See ZILLETHAI.
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-1. A Benjamite
1Ch 8:20
-2. A captain of the tribe of Manasseh
1Ch 12:20
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(shady).
1. A Benjamite, of the sons of Shimhi. 1Ch 8:20
2. One of the captains of thousands of Manasseh who
deserted to David at Ziklag. 1Ch 12:20 (B.C. 1054.)
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shadow (i.e., protection) of Jehovah. (1.) A Benjamite (1 Chr.
8:20). (2.) One of the captains of the tribe of
Manasseh who
joined David at Ziklag (1 Chr. 12:20).
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1. A Benjamite, of the sons of Shimhi (1 Chronicles 8:20).
2. A captain of thousands of Manasseh; joined David at
Ziklag (1 Chronicles 12:20).
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zim'-a (zimmah, perhaps "device," "plan"): A Gershonite Levite
(1 Ch 6:20 (Hebrew, verse 5); also in 6:42 (Hebrew verse 27);
2 Ch 29:12). See Curtis, Chronicles, 130, 134 ff.
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-1. A son of Jahath
1Ch 6:20
-2. Two Gershonites
1Ch 6:42; 2Ch 29:12
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(purpose).
1. A Gershonite Levite, son of Jahath. 1Ch 6:20 (B.C.
after 1706.)
2. Another Gershonite, son of Shimei, 1Ch 6:42
possibly the same as the preceding.
3. Father of ancestor of Joab, a Gershonite in the
reign of Hezekiah. 2Ch 29:12 (B.C. before 726.) At a much
earlier period we find the same collocation of names, Zimmah
and Joah as father and son. 1Ch 6:20
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mischief. (1.) A Gershonite Levite (1 Chr. 6:20).
(2.) Another Gershonite Levite (1 Chr. 6:42).
(3.) The father of Joah (2 Chr. 29:12).
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1. A Gershonite Levite, son of Jahath (1 Chronicles 6:20).
2. Another, son of Shimei (1 Chronicles 6:42; compare
1).
3. Father or ancestor of Joab (2 Chronicles 29:12);
the same collocation of names is in 1 Chronicles 6:20-21. The
same names are often repeated in one family.
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zim'-ran (zimran, from zemer, "wild sheep" or "wild goat," the
ending -an being gentilic; Skinner, Genesis, 350): Son of
Abraham and Keturah (Gen 25:2; 1 Ch 1:32). The various
manuscripts of the Septuagint give the name in different
forms, e.g. in Gen A, Zebran; Codex Sinaiticus Zemran; Codex
Alexandrinus(1) Zembram; D(sil) Zombran; and Lucian Zemran; in
Chronicles, Codex Vaticanus has Zembran, Codex Alexandrinus
Zemran, Lucian Zemran (compare Brooke and McLean's edition of
the Septuagint for Genesis).
Hence, some have connected the name with Zabram of Ptol.
vi.7,5, West of Mecca; others with the Zamareni of Pliny (Ant.
vi.158) in the interior of Arabia; but according to Skinner
and E. Meyer (see Gunkel, Gen3, 261) these would be too far
south. Curtis (Chronicles, 72) says the name is probably to be
identified with the "Zimri" of Jer 25:25. It would then be the
name of a clan, with the mountain sheep or goat as its totem.
See TOTEMISM.
David Francis Roberts
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-A son of Abraham
Ge 25:2; 1Ch 1:32
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(celebrated), the eldest son of Keturah. Ge 25:2; 1Ch 1:32
His descendants are not mentioned, nor is any hint given that
he was the founder of a tribe. (B.C. 1855.)
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vine-dressers; celebrated, one of the sons of Abraham by
Keturah
(Gen. 25:2).
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Oldest son of Abraham by Keturah (Genesis 25:2). Settled in
the E. country. Zabram, an ancient city between Mecca and
Medina (Ptolemy 6:7, Section 5), and the Zamereni a tribe in
the interior of Africa, are names comparable with Zimran.
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zim'-ri (zimri, "wild sheep" or "wild goat"; in 1 Maccabees,
with the King James Version, has Zambri; Codex Sinaiticus has
Zambrei):
(1) A Simeonite prince (Nu 25:14; 1 Macc 2:26), slain by
Phinehas, Aaron's grandson. Nu 25:1-5 records how the
Israelites, while they were at Shittim, began to consort with
Moabite women and "they (i.e. the Moabite women) called the
people unto the sacrifices of their gods" (25:2), i.e. as
explained by 25:5 to take part in the immoral rites of the god
Baal-peor. Moses is bidden to have the offenders punished. The
next paragraph (25:6-9) relates how the people engage in
public mourning; but while they do this Zimri brings in among
his brethren a Midianitess. Phinehas sees this and goes after
Zimri into the qubbah, where he slays the two together, and
thus the plague is stayed (25:6-9)...
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-1. A chief of Simeon
Nu 25:6-8,14
-2. King of Israel
1Ki 16:9-20; 2Ki 9:31
-3. Son of Zerah
1Ch 2:6
-4. A Benjamite
1Ch 8:36; 9:42
-5. An unknown place
Jer 25:25
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robber; or dyed. (1.) A Hivite (Gen. 36:2).
(2.) A Horite, and son of Seir (Gen. 36:20).
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zib'-i-a (tsibhya', perhaps "gazelle"): A Benjamite (1 Ch
8:9).
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Father of Anah, and grandfather of Aholibamah, Esau's wife.
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(roe), a Benjamite, apparently the son of Shaharaim by his
wife Hodesh. 1Ch 8:9 (B.C. 1440.)
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A Benjamite, son of Shaharaim by Hodesh
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zik'-ri (zikhri, meaning uncertain):
(1) Levites: (a) grandson of Kohath (Ex 6:21, where some the
King James Version editions read wrongly, "Zithri"); (b) an
Asaphite (1 Ch 9:15), called "Zabdi" in Neh 11:17, where the
Septuagint's Codex Alexandrinus has Zechri = Zichri, but the
Septuagint's Codex Vaticanus other names; see ZABDI, (4);
(c) a descendant of Eliezer (1 Ch 26:25).
(2) Benjamites: (a) 1 Ch 8:19; (b) 1 Ch 8:23; (c) 1 Ch 8:27;
(d) Neh 11:9.
(3) Father of Eliezer, who was one of David's tribal princes
(1 Ch 27:16).
(4) Father of Amasiah, "who willingly offered himself unto
Yahweh" (2 Ch 17:16).
(5) Father of Elishaphat, a captain in Jehoiada's time (2 Ch
23:1).
(6) "A mighty man of Ephraim," who when fighting under Pekah
slew the son of Ahaz, the king of Judah (2 Ch 28:7).
(7) A priest in the days of Joiakim (Neh 12:17); the
section, Neh 12:14-21, is omitted by the Septuagint's Codex
Vaticanus with the exception of "of Maluchi" (12:14); Lucian
has Zacharias.
David Francis Roberts
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-1. Son of Izhar
Ex 6:21
-2. Three Benjamites
1Ch 8:19,23,27
-3. A Levite
1Ch 9:15
-4. Two chiefs in the days of David
1Ch 26:25; 27:16
-5. Father of Amasiah
2Ch 17:16
-6. Father of Elishaphat
2Ch 23:1
-7. An Ephraimite
2Ch 28
-8. Father of Joel
Ne 11:9
-9. A priest
Ne 12:17
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(memorable).
1. Son of Ishar the son of Kohath. Ex 6:21 (B.C.
1401.)
2. A Benjamite of the sons of Shimhi. 1Ch 8:19 (B.C.
1440.)
3. A Benjamite of the sons of Shashak. 1Ch 8:23
4. A Benjamite of the sons of Jeroham. 1Ch 8:27
5. Son of Asaph, elsewhere called ZABDI and ZACCUB.
1Ch 9:15
6. A descendant of Eliezer the son of Moses. 1Ch
26:25 (B.C. before 1043.)
7. The father of Eliezer, the chief of the
Reubenites in the reign of David. 1Ch 27:16 (B.C. before
1043.)
8. One of the tribe of Judah, father of Amasiah. 2Ch
11:16
9. Father of Elishaphat, one of the conspirators
with Jehoiada. 2Ch 23:1 (B.C. before 876.)
10. An Ephraimite hero in the invading army of Pekah
the son of Remaliah. 2Ch 28:7 (B.C. 734.)
11. Father or ancestor of JOEL, 14.
Ne 11:9
12. A priest of the family of Abijah, in the days of
Joiakim the son of Jeshua. Ne 12:17 (B.C. 480.)
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remembered; illustrious. (1.) A Benjamite chief (1 Chr. 8:19).
(2.) Another of the same tribe (1 Chr. 8:23).
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("famous"; not as KJV, ZITHRI).
1. Son of Izhar (Exodus 6:21).
2. A Benjamite, of the sons of Shimhi (1 Chronicles
8:19).
3. A Benjamite, of the sons of Shashak (1 Chronicles
8:23).
4. Of the sons of Jeroham (1 Chronicles 8:27).
5. Son of Asaph (1 Chronicles 9:15).
6. Descended from Moses' son Eliezer (1 Chronicles
26:25).
7. Father of Eliezer, the chief of Reuben under
David (1 Chronicles 27:16).
8. Of Judah; his son Amasiah commanded 200,000 under
Jehoshaphat (2 Chronicles 17:16).
9. Father of Elishaphat, Jehoiada's helper against
Athaliah.
10. An Ephraimite mighty man under Pekah, who slew
in battle Maaseiah Ahaz' son, Azrikam prefect of the palace,
and Elkanah next to the king (2 Chronicles 28:7).
11. Father of Joel (Nehemiah 11:9).
12. A priest of Abijah's family, contemporary of
Joiakim, Jeshua's son (Nehemiah 12:17).
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-A chief prince of the exiles who returned to Jerusalem
Ne 10:1
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(justice of Jehovah) a priest or family of priests who signed
the covenant with Nehemiah. Ne 10:1 (B.C. 410.)
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the Lord is righteous, one who sealed the covenant with
Nehemiah
(Neh. 10:1).
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That is, ZEDEKIAH, a priest who signed the covenant (Nehemiah
10:1).
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zi'-ha (tsicha', tsicha' (Neh 7:46), meaning unknown): An
overseer of Nethinim (Neh 11:21) who are called (Ezr 2:43; Neh
7:46) "the children (or sons) of Ziha." The Septuagint's Codex
Vaticanus and Alexandrinus omit Neh 11:20 f; the Septuagint
has Sial, Lucian Siaau; in Neh 7:46; the Septuagint Codex
Vaticanus Sea; Codex Alexandrinus has Oiaa; Lucian has Soulai;
in Ezr 2:43 the Septuagint's Codex Vaticanus has Southia;
Codex Alexandrinus has Souaa; Lucian has Souddaei.
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-1. One of the Nethinim
Ezr 2:43; Ne 7:46
-2. A ruler of the Nethinim
Ne 11:21
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(parched).
1. The children of Ziha were a family of Nethinim who
returned with Zerubbabel. Ezr 2:43; Ne 7:46 (B.C. 536.)
2. Chief of the Nethinim in Ophel. Ne 11:21 The name
is probably identical with the preceding.
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olive planter, a Levite (1 Chr. 23:8).
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ze'-than (zethan, perhaps "olive tree"): A Benjamite (1 Ch
7:10), but Curtis holds that he is a Zebulunite (Chron., 145
ff).
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Son of Laadan, a Gershonite Levite (1 Chronicles 23:8); in 1
Chronicles 26:21-22 the son of Jehieli, and so Laadan's
grandson.
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(olive), a Benjamite of the sons of Bilhan. 1Ch 7:10 (B.C.
probably 1014.)
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(olive), a Benjamite of the sons of Bilhan. 1Ch 7:10 (B.C.
probably 1014.)
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zi'-a (zia`, meaning uncertain): A Gadite, possibly the name
of a Gadite clan (1 Ch 5:13).
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(motion), one of the Gadites who dwelt in Bashan. 1Ch 5:13
(B.C. 1014.)
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zi'-ba (tsibha', tsibha' (2 Sam 16:4a), meaning unknown;
Seiba): A former servant or probably dependent of Saul's
house (2 Sam 9:1 ff), who was brought to David when the king
inquired if there was not a member of Saul's family that he
could show kindness to (compare David's oath to Jonathan in
1 Sam 20:14 ff). Ziba tells David of Mephibosheth
(Meribbaal), Jonathan's son, who is thereupon taken to the
king from Lodebar, East of the Jordan, and given Saul's
estate. Ziba is also bidden to till the land and bring in
its produce, and "it shall be food for thy master's son,"
according to Massoretic Text in 2 Sam 9:10b; but the
Septuagint and Lucian have a better reading, "thy master's
household." Mephibosheth himself is to eat at David's table.
Ziba is to be assisted in this by his sons and servants; he
had 15 sons and 20 servants (9:10).
When David has to leave Jerusalem at the time of Absalom's
revolt, Ziba (2 Sam 16:1-4) takes two asses for members of
the king's household to ride on, and 200 loaves and 100
clusters of raisins as provisions for the youths. When asked
where Mephibosheth is, he accuses his master of remaining
behind purposely in hopes that his father's kingdom would be
restored to him. David then confers upon Ziba his master's
estate.
After Absalom's death, David sets out to return to Jerusalem
from Mahanaim, East of Jordan. Ziba with his sons and
servants, as we are told in a parenthesis in 2 Sam 19:17,18a
(Hebrew verses 18,19a), by means of a ferry-boat goes
backward and forward over Jordan, and thus enables the
king's household to cross. But he has wrongly accused his
master of treacherous lukewarmness toward David, for
Mephibosheth meets the king on his return journey to
Jerusalem (2 Sam 19:24-30 (Hebrew verses 25-31)) with signs
of grief. When he is asked why he had not joined the king at
the time of the latter's flight, he answers that Ziba
deceived him, "for thy servant said to him, Saddle me (so
read in 2 Sam 19:26 (Hebrew text, verse 27) with Septuagint
and Syriac for Massoretic Text `I will have saddled me') the
ass." He then accuses Ziba of falsehood, and David divides
the estate between the two, although Mephibosheth is quite
willing that Ziba should retain the whole of it.
David Francis Roberts
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-(King Saul's servant)
-His fidelity to Mephibosheth
2Sa 9
-His faithfulness to David
2Sa 16:1-4; 19:17,26-29
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(statue), a servant of Saul whom David made steward of Saul's
son Mephibosheth. 2Sa 9:2-18; 16:1-4; 19:17,29 [MEPHIBOSHETH]
(B.C. 1023.)
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post; statue, "a servant of the house of Saul" (2 Sam. 9:2),
who
informed David that Mephibosheth, a son of Jonathan,
was alive.
He afterwards dealt treacherously toward Mephibosheth,
whom he
slanderously misrepresented to David.
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A servant of Saul's house, according to Josephus (Ant. 7:5,
Section 5) a freedman of Saul. He had 15 sons and 20 servants
(2 Samuel 9:10; 2 Samuel 16:1-4; 2 Samuel 19:17; 2 Samuel
19:29). (For the rest (See MEPHIBOSHETH).
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zib'-e-on (tsibh`on, "hyena"; HPN, 95; Sebegon): A Horite
chief (Gen 36:2,14,20,24,29; 1 Ch 1:38,40); he is called the
"Hivite" in Gen 36:2 where "Horite" should be read with
36:20,29. In Gen 36:2,14 Anah is said to be "the daughter of
Zibeon," whereas the Septuagint, the Samaritan Pentateuch, the
Syriac, and Lucian have "the son of Zibeon"; compare 1 Ch
1:38,40, where also Anah is Zibeon's son.
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-1. A Hivite
Ge 36:2,14
-2. Son of Seir
Ge 36:20,24,29; 1Ch 1:38,40
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(robber), father of Anah, whose daughter Aholibamah was Esau's
wife. Ge 36:2 (B.C. 1797.) Although called a Hivite, he is
probably the same as Zibeon the son of Seir the Horite. Ge
36:20,24,29; 1Ch 1:38,40
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ze'-fi, ze'-fo (tsephi, perhaps "gaze," or "gazing," in 1 Ch
1:36; tspho, the same meaning in Gen 36:11,15): A duke of
Edom. Septuagint has Sophar, which Skinner (Genesis, 431) says
may be the original of Job's kind friend. In Gen 36:43 the
Septuagint has Zaphoei (= tsepho, i.e. Zepho), for Iram.
Skinner holds it probable that the two names, Zepho and Iram,
were in the original text, thus making the number 12 (compare
Lagarde, Septuagint-Stud., II, 10, 1. 178; 37, 1. 270; Nestle,
Margin., 12). Lucian has Sophar, in Gen 36:11,15; Sepphoue, in
1 Ch 1:37, and Saphoin, in Gen 36:43.
David Francis Roberts
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Son of Eliphaz, son of Esau; "duke," i.e. tribe chief, of
Edom.
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ze'-fi, ze'-fo (tsephi, perhaps "gaze," or "gazing," in 1 Ch
1:36; tspho, the same meaning in Gen 36:11,15): A duke of
Edom. Septuagint has Sophar, which Skinner (Genesis, 431) says
may be the original of Job's kind friend. In Gen 36:43 the
Septuagint has Zaphoei (= tsepho, i.e. Zepho), for Iram.
Skinner holds it probable that the two names, Zepho and Iram,
were in the original text, thus making the number 12 (compare
Lagarde, Septuagint-Stud., II, 10, 1. 178; 37, 1. 270; Nestle,
Margin., 12). Lucian has Sophar, in Gen 36:11,15; Sepphoue, in
1 Ch 1:37, and Saphoin, in Gen 36:43.
David Francis Roberts
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-Also called ZEPHI
-Son of Eliphaz
Ge 36:11,15; 1Ch 1:36
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(watch-tower), son of Eliphaz, son of Esau, Ge 36:11 and one
of the "dukes" or phylarchs of the Edomites. ver. Ge 36:15 In
1Ch 1:36 he is called ZEPHI. (B.C. after 1760.)
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ze'-ra (zerach, meaning uncertain):
(1) In Gen 38:30; 46:12; Nu 26:20; Josh 7:1,18,24; 22:20; 1 Ch
2:4,6; 9:6; Neh 11:24; Mt 1:3, younger twin-son of Judah and
Tamar, and an ancestor of Achan. In Nu 26:20; Josh 7:17 f he
is the head of the Zerahites (also 1 Ch 27:11,13). the King
James Version has "Zarah" in Gen 38:30; 46:12, and "Zarhites"
for "Zerahites" in Numbers, Joshua and 1 Chronicles. See
Curtis (Chronicles, 84 f) for identification of Ezrahite with
Zerahite.
(2) Edomites: (a) an Edomite chief (Gen 36:13,17; 1 Ch 1:37);
(b) father of an Edomite king (Gen 36:33; 1 Ch 1:44).
(3) Levites: (a) 1 Ch 6:21 (Hebrew verse 6); (b) 1 Ch 6:41
(Hebrew verse 26).
(4) Head of the Zerahites (Nu 26:13, the King James Version
"Zarhites"; 1 Ch 4:24). In Nu 26:13 = "Zohar" of Gen 46:10; Ex
6:15.
See ZOHAR, (2).
(5) Cushite king (2 Ch 14:9). See the next article
David Francis Roberts
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-1. Son of Reuel
Ge 36:13,17; 1Ch 1:37
-2. Father of Jobab
Ge 36:33; 1Ch 1:44
-3. ZERAH
See ZARAH
-4. Son of Simeon
Nu 26:13; 1Ch 4:24
-5. A Gershonite
1Ch 6:21
-6. A Levite
1Ch 6:41
-7. King of Ethiopia
2Ch 14:9-15
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(rising (of the sun)).
1. A son of Reuel, son of Esau, Ge 36:13; 1Ch 1:37
and one of the "dukes" or phylarchs of the Edomites. Ge
36:17 (B.C. after 1760.)
2. Less properly, Zarah, twin son, with his elder
brother Pharez, of Judah and Tamar. Ge 38:30; 1Ch 2:4; Mt
1:3 (B.C. about 1728.) His descendants were called Zarhites,
Ezrahites and Izrahites. Nu 26:20; 1Ki 4:31; 1Ch 27:8,11
3. Son of Simeon, 1Ch 4:24 called ZOHAR in Ge 46:10
(B.C. 1706.)
4. A Gershonite Levite, son of Iddo or Adaiah. 1Ch
6:21,41 (B.C. 1043.)
5. The Ethiopian or Cushite, an invader of Judah,
defeated by Asa about B.C. 941. [ASA] Zerah is probably the
Hebrew name of Usarken I., second king of the Egyptian
twenty-second dynasty; or perhaps more probably Usarken II
his second successor. In the fourteenth year of Asa, Zerah
the Ethiopian, with a mighty army of or million, invaded his
kingdom, and advanced unopposed in the field as far as the
valley of Zephathah at Mareshah. The Egyptian monuments
enable us to picture the general disposition of Zerah's
army. The chariots formed the first corps in a single or
double line; behind them, massed in phalanxes, were heavy-
armed troops; probably on the flanks stood archers and
horsemen in lighter formations. After a prayer by Asa, his
army attacked the Egyptians and defeated them. The chariots,
broken by the charge and with horses made unmanageable by
flights of arrows must have been forced back upon the
cumbrous host behind. So complete was the overthrow that the
Hebrews could capture and spoil the cities around Gerah
which must have been in alliance with Zerah. The defeat of
the Egyptian army is without parallel in the history of the
Jews. On no other occasion did an Israelite army meet an
army of one of the great powers and defeat it.
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sunrise. (1.) An "Ethiopian," probably Osorkon II., the
successor of Shishak on the throne of Egypt. With an
enormous
army, the largest we read of in Scripture, he
invaded the
kingdom of Judah in the days of Asa (2 Chr. 14:9-
15). He reached
Zephathah, and there encountered the army of Asa.
This is the
only instance "in all the annals of Judah of a
victorious
encounter in the field with a first-class heathen
power in full
force." The Egyptian host was utterly routed, and
the Hebrews
gathered "exceeding much spoil." Three hundred years
elapsed
before another Egyptian army, that of Necho (B.C.
609), came up
against Jerusalem.
(2.) A son of Tamar (Gen. 38:30); called also Zara
(Matt.
1:3).
(3.) A Gershonite Levite (1 Chr. 6:21, 41).
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1. Younger twin son with Pharez of Judah and Tamar (Genesis
38:30; 1 Chronicles 2:6; Matthew 1:3).
2. Son of Simeon (1 Chronicles 4:24). (See ZOHAR in
Genesis 46:10.
3. A Gershonite Levite, son of Iddo or Adaiah (1
Chronicles 6:21; 1 Chronicles 6:41).
4. The Ethiopian (Cushite) invader defeated by ASA .
About this very time there reigned a king Azerch Amar in
Ethiopia, whose monuments are found at Napata. The Hebrew
abbreviated the name into Zerah. Also an Ozorchon occupied
the throne from 956 to 933 B.C. Ozorchon II. succeeded to
the throne in right of his wife, sister of the previous
king, and so may have been an Ethiopian; but the former is
more probable. The defeat of the army of such a great world
power as Egypt or Ethiopia is unparalleled in Israel's
history, and could only have been through the divine aid.
"Jehovah smote the Ethiopians before Asa and before
Judah, and the Ethiopians fled, and Asa pursued them unto
Gerar, and the Ethiopians were overthrown that they could
not recover themselves, for they were destroyed before
Jehovah and before His host, and they carried away much
spoil" (2 Chronicles 14:9-13). The greatness of Egypt which
Shishak had caused diminished at his death. His immediate
successors were of no note in the monuments. Hence Asa was
able in the first ten years of his reign to recruit his
forces and guard against such another invasion as that of
Shishak had been. Zerah seems to have taken advantage of
Egypt's weakness to extort permission to march his enormous
force, composed of the same nationalities (Ethiopians and
Lubims: 2 Chronicles 16:8; 2 Chronicles 12:3) as those of
the preceding invader Shishak, through Egypt, into Judah.
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ze-rub'-a-bel (zerubbabhel, probably a transliteration of
the Babylonian name Zeru-Babili, "seed of Babylon";
Zorobabel):
1. Name:
Is commonly called the son of Shealtiel (Ezr 3:2,8; 5:2; Neh
12:1; Hag 1:1,12,14; Mt 1:12; Lk 3:27); but in 1 Ch 3:19 he
is called the son of Pedaiah, the brother apparently of
Shealtiel (Salathiel) and the son or grandson of Jeconiah.
It is probable that Shealtiel had no children and adopted
Zerubbabel; or that Zerubbabel was his levirate son; or
that, Shealtiel being childless, Zerubbabel succeeded to the
rights of sonship as being the next of kin.
2. Family:
Whatever may have been his blood relationship to Jeconiah,
the Scriptures teach that Zerubbabel was his legal
successor, of the 3rd or 4th generation. According to 1 Ch
3:19, he had one daughter, Shelomith, and seven sons,
Meshullam, Hananiah, Hashubah, Ohel, Berechiah, Hasadiah and
Jushab-hesed. In Mt 1:13 he is said to have been the father
of Abiud (i.e. Abi-hud). As it is the custom in Arabia today
to give a man a new name when his first son is born, so it
may have been, in this case, that Meshullam was the father
of Hud, and that his name was changed to Abiud as soon as
his son was named Hud. In Lk 3:27, the son of Zerubbabel is
called Rhesa. This is doubtless the title of the head of the
captivity, the resh gelutha', and would be appropriate as a
title of Meshullam in his capacity as the official
representative of the captive Jews. That Zerubbabel is said
in the New Testament to be the son of Shealtiel the son of
Neri instead of Jeconiah may be accounted for on the
supposition that Shealtiel was the legal heir or adopted son
of Jeconiah, who according to Jer 36:30 was apparently to
die childless...
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-Also called SHESHBAZZAR
-Directs the rebuilding of the altar and temple after his
return from captivity in Babylon
Ezr 3:2-8; 4:2,3; 5:2,14-16; Hag 1:12-14
-Leads the Emancipated Jews back from Babylon
Ezr 1:8-11; 2; Ne 12
-Appoints the Levites to inaugarate the rebuilding of the
temple
Ezr 3:2-8
-Prophecies relating to
Hag 2:2; Zec 4:6-10
-Called ZOROBABEL in the genealogy of Joseph
Mt 1:12; Lu 3:27
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(born at Babel, i.e. Babylon), the head of the tribe of
Judah at the time of the return from the Babylonish
captivity in the first year of Cyrus. The history of
Zerabbabel in the Scriptures is as follows: In the first
year of Cyrus he was living at Babylon, and was the
recognized prince of Judah in the captivity, --what in later
times was called "the prince of the captivity," or "the
prince." On the issuing of Cyrus' decree he immediately
availed himself of it, and placed himself at the head of
those of his countrymen "whose spirit God had raised to go
up to build the house of the Lord which is in Jerusalem." It
is probable that he was in the king of Babylon's service,
both from his having, like Daniel and the three children,
received a Chaldee name, Sheshbazzar, and from the fact that
he was appointed by the Persian king to the office of
governor of Judea. On arriving at Jerusalem, Zerubbabel's
great work, which he set about immediately, was the
rebuilding of the temple. In the second month of the second
year of the return the foundation was laid with all the pomp
which could be commanded. The efforts of the Samaritans were
successful in putting a stop to the work during the seven
remaining years of the reign of Cyrus and through the eight
years of Cambyses and Smerdis. Nor does Zerubbabel appear
quite blameless for this long delay. The difficulties in the
way of building the temple were not such as need have
stopped the work and during this long suspension of sixteen
years Zerubbabel and the rest of the people had been busy in
building costly houses for themselves. But in the second
year of Darius, light dawned upon the darkness of the colony
from Babylon. In that year --it was the most memorable event
in Zerabbabel's life --the spirit of prophecy suddenly
blazed up with a most brilliant light among the returned
captives. Their words fell like sparks upon tinder. In a
moment Zerubbabel roused from his apathy, threw his whole
strength into the work. After much opposition [see NEHEMIAH]
and many hindrances find delays, the temple was at length
finished, in the sixth pear of Darius, and was dedicated
with much pomp and rejoicing. [TEMPLE] The only other works
of Zerubbabel of which we learn from Scripture are the
restoration of the courses of priests and Levites and of the
provision for their maintenance, according to the
institution of David
Ezr 6:18; Ne 12:47 the registering the returned
captives according to their genealogies, Ne 7:5 and the
keeping of a Passover in the seventh year of Darius, with
which last event ends all that we know of the life of
Zerubbabel, His apocryphal history is told in 1 Esdr. 3-7.
The exact parentage of Zerubbabel is a little obscure, from
his being always called the son of Shealtiel, Ezr 3:2,8; 5:2
etc.; Hag 1:1,12,14 etc., end appearing as such in the
genealogies of Christ Mt 1:12; Lu 3:27 whereas in 1Ch 3:19
he is represented as the son of Pedaiah, Shealtiel or
Salathiel's brother, and consequently as Salathiel's nephew.
Zerubbabel was the legal successor and heir of Jeconiah's
royal estate, the grandson of Neri and the lineal descendant
of Nathan the son of David. In the New Testament the name
appears in the Greek form of Zorobabel.
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the seed of Babylon, the son of Salathiel or Shealtiel (Hag.
1:1; Zorobabel, Matt. 1:12); called also the son of
Pedaiah (1
Chr. 3:17-19), i.e., according to a frequent usage
of the word
"son;" the grandson or the nephew of Salathiel. He
is also known
by the Persian name of Sheshbazzar (Ezra 1:8, 11).
In the first
year of Cyrus, king of Persia, he led the first band
of Jews,
numbering 42,360 (Ezra 2:64), exclusive of a large
number of
servants, who returned from captivity at the close
of the
seventy years. In the second year after the Return,
he erected
an altar and laid the foundation of the temple on
the ruins of
that which had been destroyed by Nebuchadnezzar
(3:8-13; ch.
4-6). All through the work he occupied a prominent
place,
inasmuch as he was a descendant of the royal line of
David.
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("dispersed to Babylon".) Head of Judah in the Jews' return
in the first year of Cyrus. Son of Shealtiel (Salathiel)
(Ezra 3:2; Ezra 3:8; Ezra 5:2; Haggai 1:1; Haggai 1:12;
Matthew 1:12; Luke 3:27); but in 1 Chronicles 3:19 "son of
Pedaiah," Shealtiel's brother. "Son" probably means next
heir, the direct line failing; by the Levirate law
Shealtiel's widow would marry her brother-in-law Pedaiah,
who would raise seed to his brother Shealtiel (Deuteronomy
25:5-10; Matthew 22:24-28). Matthew deduces his line from
Jechonias and Solomon, Luke deduces it through Neri and
Nathan, because Zerubbabel was the legal successor and heir
of Jeconiah's royalty and at the same time the grandson of
Neri and lineal descendant of Nathan the son of David.
At Babylon he bore the Babylonian or Persian name
Shesh-bazzar, being governor or tirshatha there (Nehemiah
8:9; Nehemiah 10:1; Ezra 1:8-11; Ezra 5:14-16; Nehemiah
7:65). His name Zerubbabel occurs in Ezra 2:2; Ezra 3:2;
"prince (nasi') of Judah," Ezra 1:8. Sheshbazzar laid the
foundation of the temple (Ezra 5:16), answering to
Zerubbabel (Zechariah 4:9); "governor of Judah" (Haggai 1:1;
Haggai 1:14; Haggai 2:2). To him Cyrus, by the hand of
Mithredath the treasurer, had committed the precious vessels
of the temple to bring to Jerusalem; at the same time he,
Zerubbabel, with the chief of the fathers, the priests, and
the Levites whose spirit God had raised, led back from
Babylon the first caravan, consisting of 42,360 besides
servants, etc...
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a stranger at Babylon; dispersion of confusion
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ze'-tham (zetham, meaning unknown): A Gershonite Levite (1 Ch
23:8; 26:22). In the second passage Curtis holds that "the
sons of Jehieli" is a gloss; he points the Massoretic Text to
read "brethren" instead of "brother," and so has "Jehiel (1 Ch
26:22) and his brethren, Zetham and Joel, were over the
treasures."
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(olive), the son of Laadan, a Gershonite Levite. 1Ch 23:8
(B.C. 1043.)
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An Ammonite, of David's guard (2 Samuel 23:37).
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the shadow or noise of him that licks or laps
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ze-lo'-fe-had (tslophchadh, meaning unknown): Head of a
Manassite family who died without male issue (Nu 26:33;
27:1,7; 36:2,6,10,11; Josh 17:3; 1 Ch 7:15). His daughters
came to Moses and Eleazar and successfully pleaded for a
possession for themselves (Nu 27:1 ff). This became the
occasion for a law providing that in the case of a man dying
without sons, the inheritance was to pass to his daughters if
he had any. A further request is made (Nu 36:2 ff) by the
heads of the Gileadite houses that the women who were given
this right of inheritance should be compelled to marry members
of their own tribe, so that the tribe may not lose them and
their property. This is granted and becomes law among the
Hebrews.
Gray says (ICC on Nu 26:33) that the "daughters" of Zelophehad
are towns or clans.
David Francis Roberts
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-(Grandson of Gilead)
-His daughters petition for his inheritance
Nu 27:1-11; 36; Jos 17:3-6; 1Ch 7:15
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(first-born), son of Zepher, son of Gilead, son of Machir,
son of Manasseh. Jos 17:3 (B.C. before 1450.) He was
apparently the second son of Hepher. 1Ch 7:15 Zelophehad came
out of Egypt with Moses, but died in the wilderness, as did
the whole of that generation. Nu 14:35; 27:3 On his death
without male heirs, his five daughters, just after the second
numbering in the wilderness, came before Moses and Eleazar to
claim the inheritance of their father in the tribe of
Manasseh. The claim was admitted by divine direction. Nu
26:33; 27:1-11
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first-born, of the tribe of Manasseh, and of the family of
Gilead; died in the wilderness. Having left no sons,
his
daughters, concerned lest their father's name should
be "done
away from among his family," made an appeal to Moses,
who, by
divine direction, appointed it as "a statute of
judgment" in
Israel that daughters should inherit their father's
portion when
no sons were left (Num. 27:1-11). But that the
possession of
Zelophehad might not pass away in the year of jubilee
from the
tribe to which he belonged, it was ordained by Moses
that his
daughters should not marry any one out of their
father's tribe;
and this afterwards became a general law (Num. 36).
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Son of Hepher; descendant of Manasseh by Machir (Joshua 17:3).
Died in the wilderness without male issue. He had no share in
Korah's rebellion. His five daughters at the close of the
second numbering came to Moses begging for their father's
inheritance (Numbers 26:33; Numbers 26:27). Their petition was
granted, and subsequently it was ordained that they and
females under like circumstances should marry in their own
tribe, that the tribal inheritances might not be confounded
(Numbers 36).
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ze-mi'-ra (zemirah, meaning uncertain; Septuagint Codex
Vaticanus Amarias; Codex Alexandrinus Zamarias; the King James
Version Zemira): A descendant of Benjamin (1 Ch 7:8), but more
probably of Zebulun (Curtis, Chronicles, 145 ff).
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(a song), one of the sons of Becher the son of Benjamin. 1Ch
7:8 (B.C. after 1706.)
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vine-dresser, a Benjamite; one of the sons of Becher (1 Chr.
7:8).
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Son of Becher, son of Benjamin (1 Chronicles 7:8).
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ze'-nas (Zenas (Tit 3:13); the name in full would probably
be Zenodorus, literally, meaning "the gift of Zeus"):
1. A Jewish Lawyer:
Paul calls Zenas "the lawyer." The meaning of this is, that,
previous to his becoming a Christian, he had been a Jewish
lawyer. The lawyers were that class of Jewish teachers who
were specially learned in the Mosaic Law, and who
interpreted that Law, and taught it to the people.
They are met with again and again in the Gospels, where they
frequently came into contact with Christ, usually in a
manner hostile to Him. For example, "A certain lawyer stood
up and made trial of him, saying, Teacher, what shall I do
to inherit eternal life?" (Lk 10:25). our Lord replied to
him on his own ground, asking, "What is written in the law?
how readest thou?" Regarding this class of teachers as a
whole, it is recorded that "the Pharisees and lawyers
rejected for themselves the counsel of God" (Lk 7:30). The
term nomikos, "lawyer," applied to Zenas, is in the Gospels
varied by nomodidakalos, "a teacher of the law," and by
grammateus, "a scribe": all three terms describe the same
persons. Before his conversion to Christ, Zenas had been a
lawyer, one of the recognized expounders of the Law of
Moses...
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-A Christian believer and lawyer
Tit 3:13
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a believer, and, as may be inferred from the context, a
preacher of the gospel, who is mentioned in Tit 3:13 in
connection with Apollos. He is further described as "the
lawyer." It is impossible to determine whether Zenas was a
Roman jurisconsult or a Jewish doctor.
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a disciple called "the lawyer," whom Paul wished Titus to
bring
with him (Titus 3:13). Nothing more is known of him.
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Contracted for Zenodorus. Titus 3:13. A "lawyer," i.e. Jewish
scribe, learned in the Hebrew law, who after conversion still
retained the title. Paul commends him to Titus, that he should
bring Zenas and Apollos on their journey diligently, so that
nothing might be wanting to them of necessaries.
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zef-a-ni'-a (tsephanyah, tsephanyahu, "Yah hath treasured"):
(1) The prophet.
See ZEPHANIAH, BOOK OF.
(2) A Levite or priest (1 Ch 6:36 (Hebrew 6:21)), called in
some genealogies "Uriel" (1 Ch 6:24; 15:5,11).
(3) Judean father or fathers of various contemporaries of
Zechariah, the prophet (Zec 6:10,14).
(4) A priest, the second in rank in the days of Jeremiah. He
was a leader of the "patriotic" party which opposed Jeremiah.
Nevertheless, he was sent to the prophet as a messenger of
King Zedekiah when Nebuchadnezzar was about to attack the city
(Jer 21:1) and at other crises (Jer 37:3; compare 29:25,29; 2
Ki 25:18). That he continued to adhere to the policy of
resistance against Babylonian authority is indicated by the
fact that he was among the leaders of Israel taken by
Nebuzaradan before the king of Babylon, and killed at Riblah
(2 Ki 25:18 parallel Jer 52:24).
Nathan Isaacs
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-1. A priest in the reign of Zedekiah, king of Judah
Sent by the king to Jeremiah with a message soliciting the
prophet's intercession and prayers
Jer 21:1,2
Shows Jeremiah the false prophet's letter
Jer 29:25-29
Taken to Riblah and killed
2Ki 25:18-21; Jer 52:24-27
-2. A Kohathite
1Ch 6:36
-3. A prophet in the days of Josiah
Zep 1:1
-4. Father of Josiah
Zec 6:10,14
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(hidden by Jehovah).
1. The ninth in order of the twelve minor prophets.
His pedigree is traced to his fourth ancestor, Hezekiah, Zep
1:1 supposed to be the celebrated king of that name. The
chief characteristics of this book are the unity and harmony
of the composition, the grace, energy and dignity of its
style, and the rapid and effective alternations of threats
and promises. The general tone of the last portion is
Messianic, but without any specific reference to the person
of our Lord. The date of the book is given in the
inscription--viz, the reign of Josiah, from 642 to 611 B.C.
It is most probable moreover, that the prophecy was
delivered before the eighteenth year of Josiah.
2. The son of Maaseiah, Jer 21:1 and sagan or second
priest in the reign of Zedekiah. (B.C. 588.) He succeeded
Jehoida, Jer 29:25,26 and was probably a ruler of the
temple, whose office it was, among others, to punish
pretenders to the gift of prophecy. Jer 29:29 On the capture
of Jerusalem he was taken and slain at Riblah. Jer 52:24,27;
2Ki 25:18,21
3. Father of Josiah, 2, Zec 6:10 and of Hen,
according to the reading of the received text of Zec 6:14
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Jehovah has concealed, or Jehovah of darkness. (1.) The son
of
Cushi, and great-grandson of Hezekiah, and the ninth
in the
order of the minor prophets. He prophesied in the
days of
Josiah, king of Judah (B.C. 641-610), and was
contemporary with
Jeremiah, with whom he had much in common. The book
of his
prophecies consists of:
(a) An introduction (1:1-6), announcing the judgment
of the
world, and the judgment upon Israel, because of
their
transgressions.
(b) The description of the judgment (1:7-18).
(c) An exhortation to seek God while there is still
time
(2:1-3).
(d) The announcement of judgment on the heathen
(2:4-15).
(e) The hopeless misery of Jerusalem (3:1-7).
(f) The promise of salvation (3:8-20).
(2.) The son of Maaseiah, the "second priest" in the
reign of
Zedekiah, often mentioned in Jeremiah as having been
sent from
the king to inquire (Jer. 21:1) regarding the coming
woes which
he had denounced, and to entreat the prophet's
intercession that
the judgment threatened might be averted (Jer.
29:25, 26, 29;
37:3; 52:24). He, along with some other captive
Jews, was put to
death by the king of Babylon "at Riblah in the land
of Hamath"
(2 Kings 25:21).
(3.) A Kohathite ancestor of the prophet Samuel (1
Chr. 6:36).
(4.) The father of Josiah, the priest who dwelt in
Jerusalem
when Darius issued the decree that the temple should
be rebuilt
(Zech. 6:10).
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("Jehovah hath hidden") (Psalm 27:5; Psalm 83:3).
1. Ninth of the minor prophets; "in the days of
Josiah," between 642 and 611 B.C. "Son of Cushi, the son of
Gedaliah, the son of Amariah, the son of Hizkiah." The
specification of his father, grandfather, and great
grandfather, implies he was sprung from men of note. The
omission of the designation "king," or "king of Judah," is
against the notion that the "Hizkiah" means king Hezekiah
(compare Proverbs 25:1; Isaiah 38:9). He prophesied in the
former part of Josiah's reign. In Zephaniah 2:13-15 he
foretells Nineveh's fall (625 B.C.), therefore his
prophesying was before 625 B.C.; and in Zephaniah 1:4-6
threatens "cutting off" to "the remnant of Baal" and "the
name of the frontCHEMARIMS with the priests "; see Hosea
10:5 margin, "and them that worship the host of heaven upon
the housetops, and them that worship and that swear by the
Lord, and that swear by Malcham."
Fulfilled by Josiah (2 Kings 23:4-5). Josiah's
reformation was begun in the 12th year of his reign, and was
completed in the 18th. Zephaniah in denouncing the different
forms of idolatry paved the way for Josiah's work, and
probably cooperated with the king from the 12th to the 18th
year. Jewish tradition says that Zephaniah had as his
colleagues Jeremiah, labouring in the thoroughfares and
market places, and Huldah the prophetess in the college in
Jerusalem. His position among the prophets, and his
quotations from Joel, Amos, and Isaiah, indicate the
correctness of the date assigned to him in Zephaniah 1:1.
In Zephaniah 1:8, "I will punish the king's
children" must refer to coming judgments on the foreseen
idolatries of the younger members of the royal family
(Jeremiah 22:19; Jeremiah 39:6; 2 Kings 23:31-32-36-37; 2
Chronicles 36:5-6; 2 Kings 20:18). Not only the masses, but
even princes, should not escape the penalty of idolatry.
"The remnant of Baal" (Zephaniah 1:4) implies that Josiah's
reformation was already begun but not completed.
2. "The second priest" or sagan, next to the high
priest. Son of Maaseiah. Sent by Zedekiah to consult
Jeremiah (Jeremiah 21:1). Succeeded to Jehoiada who was in
exile. Appealed to by Shemaiah in a letter from Babylon to
punish Jeremiah with imprisonment and the stocks for
declaring the captivity would be long (Jeremiah 29:25-26;
Jeremiah 29:29). Zephaniah read the letter to Jeremiah. This
fact and Shemaiah's upbraiding Zephaniah for want of zeal
against Jeremiah imply that Zephaniah was less prejudiced
against Jeremiah than the others. This was the reason for
the king's choosing him as messenger to the prophet
(Jeremiah 37:3). Slain by Nebuchadnezzar as an accomplice in
Zedekiah's rebellion (Jeremiah 52:24; Jeremiah 52:27).
Jeremiah 52:3. Father of Hen or Josiah (Zechariah 6:14).
Zechariah 6:4. Ancestor of Samuel and Heman; a Kohathite
Levite (1 Chronicles 6:36), called Uriel 1 Chronicles 6:24.
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dwelling, the sixth and youngest son of Jacob and Leah (Gen.
30:20). Little is known of his personal history. He
had three
sons (46:14).
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(See ISSACHAR.) Tenth of Jacob's sons, sixth and last of
Leah's sons (Genesis 30:20; Genesis 35:23; Genesis 46:14).
Named from Leah's anticipation, "now will my husband dwell
('izbeleniy) with me, for I have borne him six sons." Jacob's
blessing (Genesis 49:13) was, "Zebulun shall dwell at the
haven of the sea, and he shall be for an haven of ships, and
his border shall be unto Sidon." Zebulun reached from the sea
of Gennesareth to Mount Carmel, and so nearly to the
Mediterranean. Its most westerly point reached to Mount
Carmel, which brought it nigh Zidonia, the territory of Tyre
and Sidon. The language of Genesis is such as no forger would
from after history put as a prophecy. Though substantially
accurate it suggests more of a maritime coast as belonging to
Zebulun than after facts would have prompted. Zebulun had no
seacoast, yet reached close to the Mediterranean, and actually
coasted the sea of Gennesareth; the rich plain now the Buttauf
was in its territory...
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zek-a-ri'-a (zekharyahu, or zekharyah; the Septuagint
Zacharia(s)): A very common name in the Old Testament. The
form, especially the longer form, of the name would suggest
for its meaning, "Yah remembers" or "Yah is renowned," and the
name was doubtless understood in this sense in later times.
But the analogies with ZACCUR, ZECHER, ZICHRI (which see),
etc., make some original ethnic derivation probable.
(1) King of Israel, son of Jeroboam II (the King James Version
"Zachariah"). See the next article.
(2) The grandfather of King Hezekiah, through Hezekiah's
mother Abi (2 Ki 18:2, the King James Version "Zachariah"
parallel 2 Ch 29:1).
(3) A contemporary of Isaiah, taken by Isaiah as a trustworthy
witness in the matter of the sign Maher-shalal-hash-baz (Isa
8:1). As his father's name was Jeberechiah, some support seems
to be offered to theories of those who would make him the
author of certain portions of Zechariah...
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-1. A Reubenite
1Ch 5:7
-2. Three Levites in the days of David
1Ch 9:21; 15:18,20,24; 16:5; 26:2,14
-3. A Benjamite
1Ch 9:37
Called ZACHER in
1Ch 8:31
-4. Two Kohathites
1Ch 24:25; 2Ch 34:12
-5. A Merarite porter in the temple
1Ch 26:11
-6. Father of Iddo
1Ch 27:21
-7. A prince sent by Jehoshaphat along with priests and
Levites
to teach in the cities
2Ch 17:7
-8. A Levite, and father of Jahaziel
2Ch 20:14
-9. Son of Jehoshaphat
2Ch 21:2
-10. High priest, and son or grandson of Jehoiada
Put to death for prophesying against Jerusalem
2Ch 24:20-22,25; Mt 23:35; Lu 11:51
-11. A prophet during the reign of Uzziah
2Ch 26:5
-12. A ruler of the temple
2Ch 35:8
-13. The prophet
Son of Berechiah
Zec 2:4
Prophesied during the reign of Darius
Ezr 4:24; 5:1; 6:14; Zec 1:1,7; 7:1
Probably the priest mentioned in
Ne 12:16; Ezr 8:3,11,16
-14. Two chiefs who returned with Ezra
Ezr 8:3,11,16
-15. Name of various Jews after the captivity
Ezr 10:26; Ne 8:4; 11:4,5,12; 12:16
-16. A priest and temple musician
Ne 12:35,41
-17. Perhaps identical with number eleven above
Isa 8:2
-18. A Levite during the reign of Hezekiah
2Ch 29:13
-19. ZECHARIAH (ZECHARIAS)
See ZACHARIAH
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1. The eleventh in order of the twelve minor prophets. He
is called in his prophecy the son of Berechiah and the
grandson of Iddo, whereas in the book of Ezra, Ezr 5:1; 6:14
he is said to have been the son of Iddo. It is natural to
suppose as the prophet himself mentions his father's name,
whereas the book of Ezra mentions only Iddo, that Berechiah
had died early, and that there was now no intervening link
between the grandfather and the grandson. Zechariah, like
Jeremiah and Ezekiel before him, was priest as well as
prophet. He seems to have entered upon his office while yet
young, Zec 2:4 and must have been born in Babylon whence he
returned with the first caravan of exiles under Zerubbabel
and Jeshua. It was in the eighth month, in the second year
of Darius, that he first publicly discharged his office. In
this he acted in concert with Haggai. Both prophets had the
same great object before them; both directed all their
energies to the building of the second temple. To their
influence we find the rebuilding of the temple in a great
measure ascribed. If the later Jewish accounts may be
trusted, Zechariah, as well as Haggai, was a member of the
Great Synagogue. The genuine writings of Zechariah help us
but little in our estimate of his character. Some faint
traces, however, we may observe in them, of his education in
Babylon. He leans avowedly on the authority of the older
prophets, and copies their expressions. Jeremiah especially
seems to have been his favorite; and hence the Jewish saying
that "the spirit of Jeremiah dwelt in Zechariah." But in
what may be called the peculiarities of his prophecy, he
approaches more nearly to Ezekiel and Daniel. Like them he
delights in visions; like them he uses symbols and
allegories rather than the bold figures and metaphors which
lend so much force and beauty to the writings of the earlier
prophets. Generally speaking, Zechariah's style is pure, and
remarkably free from Chaldaisms...
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Jehovah is renowned or remembered. (1.) A prophet of Judah,
the
eleventh of the twelve minor prophets. Like Ezekiel,
he was of
priestly extraction. He describes himself (1:1) as
"the son of
Berechiah." In Ezra 5:1 and 6:14 he is called "the
son of Iddo,"
who was properly his grandfather. His prophetical
career began
in the second year of Darius (B.C. 520), about
sixteen years
after the return of the first company from exile. He
was
contemporary with Haggai (Ezra 5:1).
His book consists of two distinct parts, (1)
chapters 1 to 8,
inclusive, and (2) 9 to the end. It begins with a
preface
(1:1-6), which recalls the nation's past history,
for the
purpose of presenting a solemn warning to the
present
generation. Then follows a series of eight visions
(1:7-6:8),
succeeding one another in one night, which may be
regarded as a
symbolical history of Israel, intended to furnish
consolation to
the returned exiles and stir up hope in their minds.
The
symbolical action, the crowning of Joshua (6:9-15),
describes
how the kingdoms of the world become the kingdom of
God's
Christ...
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1. Eleventh of the 12 minor prophets. Son of Berechiah,
grandson of Iddo; Ezra (Ezra 5:1; Exr 6:14) says son of Iddo,
omitting Berechiah the intermediate link, as less known, and
perhaps having died early. Zechariah was probably, like
Ezekiel, priest as well as prophet, Iddo being the priest who
returned with Zerubbabel and Joshua from Babylon (Nehemiah
12:4; Nehemiah 12:16). His priestly birth suits the sacerdotal
character of his prophecies (Zechariah 6:13).
He left Babylon, where he was born, very young.
Zechariah began prophesying in youth (Zechariah 2:4), "this
young man. In the eighth month, in Darius' second year (520
B.C.), Zechariah first prophesied with Haggai (who began two
months earlier) in support of Zerubbabel and Shealtiel in the
building of the temple, which had been suspended under Pseudo-
Smerdis Artaxerxes (Ezra 4:24; Ezra 5:1-2; Ezra 6:14). The
two, "Haggai the prophet and Zechariah the son of Iddo" the
priest prophet, according to a probable tradition composed
psalms for the liturgy of the temple: Psalms 137; 146 to 148,
according to Septuagint; Psalm 125, 126 (See NEHEMIAH)
according to the Peshito; Psalm 111 according to Vulgate...
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zed-e-ki'-a (tsidhqiyahu, tsidhqiyah, "Yah my
righteousness"; Sedekia, Sedekias):
(1) The son of Chenaanah (1 Ki 22:11,24; 2 Ch 18:10,23).
Zedekiah was apparently the leader and spokesman of the 400
prophets attached to the court in Samaria whom Ahab summoned
in response to Jehoshaphat's request that a prophet of
Yahweh should be consulted concerning the projected campaign
against Ramoth-gilead. In order the better to impress his
audience Zedekiah produced iron horns, and said to Ahab,
"With these shalt thou push the Syrians, until they be
consumed." He also endeavored to weaken the influence of
Micaiah ben Imlah upon the kings by asking ironically,
"Which way went the Spirit of Yahweh from me to speak unto
thee?"
In Josephus (Ant., VIII, xv, 4) there is an interesting
rearrangement and embellishment of the Biblical narrative.
There Zedekiah is represented as arguing that since Micaiah
contradicts Elijah's prediction as to the place of Ahab's
death, he must be regarded as a false prophet. Then, smiting
his opponent, he prayed that if he were in the wrong his
right hand might forthwith be withered. Ahab, seeing that no
harm befell the hand that had smitten Micaiah, was
convinced; whereupon Zedekiah completed his triumph by the
incident of the horns mentioned above.
(2) The son of Maaseiah (Jer 29:21-23). A false prophet who,
in association with another, Ahab by name, prophesied among
the exiles in Babylon, and foretold an early return from
captivity. Jeremiah sternly denounced them, not only for
their false and reckless predictions, but also for their
foul and adulterous lives, and declared that their fate at
the hands of Nebuchadnezzar should become proverbial in
Israel.
(3) The son of Hananiah (Jer 36:12). One of the princes of
Judah before whom Jeremiah's roll was read in the 5th year
of Jehoiakim.
(4) One of the officials who sealed the renewed covenant
(Neh 10:1, the King James Version "Zid-kijah"). The fact
that his name is coupled with Nehemiah's suggests that he
was a person of importance. But nothing further is known of
him.
(5) The last king of Judah (see following article).
John A. Lees
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-1. Made king of Judah by Nebuchadnezzar
2Ki 24:17,18; 1Ch 3:15; 2Ch 36:10; Jer 37:1
Throws off his allegiance to Nebuchadnezzar
2Ki 24:20; 2Ch 36:13; Jer 52:3; Eze 17:12-21
Forms an alliance with the king of Egypt
Eze 17:11-18
The allegiance denounced
By Jeremiah
2Ch 36:12; Jer 21; 24:8-10; 27:12-22; 32:3-5; 34;
37:7-10,17; 38:14-28
By Ezekiel
Eze 12:10-16; 17:12-21
Imprisons Jeremiah on account of his denunciations
Jer 32:2,3; 37:15-21; 38:5-28
Seeks the intercession of Jeremiah with God on his
behalf
Jer 21:1-3; 37:3; 38:14-27
The evil reign of
2Ki 24:19,20; 2Ch 36:12,13; Jer 37:2; 38:5,19,24-26;
52:2
Nebuchadnezzar destroys the city and temple, takes him
captive to Babylon, blinds his eyes, kills his sons
2Ki 25:1-10; 2Ch 36:17-20; Jer 1:3; 32:1,2; 39:1-10;
51:59; 52:4-30
-2. Grandson of Jehoiakim
1Ch 3:16
-3. A false prophet
Jer 29:21-23
-4. A prince of Judah
Jer 36:12
-5. A false prophet
Prophesies to Ahab that he will be victorious over the
Syrians, instead of being defeated
1Ki 22:11; 2Ch 18:10
Strikes Micaiah, the true prophet
1Ki 22:24; 2Ch 18:23
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(justice of Jehovah).
1. The last king of Judah and Jerusalem. He was the
son of Josiah by his wife Hamutal, and therefore own brother
to Jehoahaz. 2Ki 24:18 comp. 2Kin 23:31
His original name was Mattaniah, which was changed
to Zedekiah by Nebuchadnezzar when he carried off his nephew
Jehoiachim to Babylon and left him on the throne of
Jerusalem. Zedekiah was but twenty-one years old when he was
thus placed in charge of an impoverished kingdom, B.C. 597.
His history is contained in a short sketch .of the events of
his reign given in 2Ki 24:17 ... 25:7 and, with some
trifling variations in Jer 39:1-7; 62:1-11 together with the
still shorter summary in 1Ch 38:10 etc.; and also in Jere
21,24,27,28,29,32,34,37,38 and Eze 16:11-21 From these it is
evident that Zedekiah was a man not so much bad at heart as
weak in will. It is evident from Jere 27 and 28 that the
earlier portion of Zedekiah's reign was marked by an
agitation throughout the whole of Syria against the
Babylonian yoke. Jerusalem seems to have taken the lead,
since in the fourth year of Zedekiah's reign we find
ambassadors from all the neighboring kingdoms --Tyre, Sidon,
Edom and Moab --at his court to consult as to the steps to
be taken. The first act of rebellion of which any record
survives was the formation of an alliance with Egypt, of
itself equivalent to a declaration of enmity with Babylon.
As a natural consequence it brought on Jerusalem an
immediate invasion of the Chaldaeans. The mention of this
event in the Bible though indisputable, is extremely slight,
and occurs only in Jer 37:5-11; 34:21 and Ezek 17:15-20...
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righteousness of Jehovah. (1.) The last king of Judah. He
was
the third son of Josiah, and his mother's name was
Hamutal, the
daughter of Jeremiah of Libnah, and hence he was the
brother of
Jehoahaz (2 Kings 23:31; 24:17, 18). His original
name was
Mattaniah; but when Nebuchadnezzar placed him on the
throne as
the successor to Jehoiachin he changed his name to
Zedekiah. The
prophet Jeremiah was his counsellor, yet "he did
evil in the
sight of the Lord" (2 Kings 24:19, 20; Jer. 52:2,
3). He
ascended the throne at the age of twenty-one years.
The kingdom
was at that time tributary to Nebuchadnezzar; but,
despite the
strong remonstrances of Jeremiah and others, as well
as the
example of Jehoiachin, he threw off the yoke of
Babylon, and
entered into an alliance with Hophra, king of Egypt.
This
brought up Nebuchadnezzar, "with all his host" (2
King 25:1),
against Jerusalem. During this siege, which lasted
about
eighteen months, "every worst woe befell the devoted
city, which
drank the cup of God's fury to the dregs" (2 Kings
25:3; Lam.
4:4, 5, 10). The city was plundered and laid in
ruins. Zedekiah
and his followers, attempting to escape, were made
captive and
taken to Riblah. There, after seeing his own
children put to
death, his own eyes were put out, and, being loaded
with chains,
he was carried captive (B.C. 588) to Babylon (2
Kings 25:1-7; 2
Chr. 36:12; Jer. 32:4,5; 34:2, 3; 39:1-7; 52:4-11;
Ezek. 12:12),
where he remained a prisoner, how long is unknown,
to the day of
his death...
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1. Judah's last king, 599 to 588 B.C. (See JEREMIAH.)
Youngest son of Josiah and Hamutal (Jeremiah 1:3; Jeremiah
37:1), brother to Jehoahaz (2 Kings 24:17-18; 2 Kings
23:31). Ten years old when his father died, 21 when he
mounted the throne. Originally named Mattaniah;
Nebuchadnezzar changed his name to Zedekiah when he deposed
Zedekiah's nephew Jehoiachin. This proves that
Nebuchadnezzar treated his vassal kindly, allowing him to
choose a new name (Zedekiah is Hebrew, "righteousness of
Jehovah") and confirming it as a mark of his supremacy; this
name was to be the pledge of his righteously keeping his
covenant with Nebuchadnezzar who made him swear by God
(Ezekiel 17:12-16; 2 Chronicles 36:13).
In 1 Chronicles 3:15 Johanan is oldest, then
Jehoiakim, Zedekiah is third in order, Shallum fourth,
because Jehoiakim and Zedekiah reigned longer, namely, 11
years each; therefore Shallum, though king before Jehoiakim,
is put last; on the other hand Zedekiah and Shallum were
both sons of Hamutal, therefore put together. Had Zedekiah
kept his oath of fealty he would have been safe, though
dependent. But weak, vacillating, and treacherous, he
brought ruin on his country and on himself. It was through
the anger of Jehovah against Judah that Zedekiah was given
up to his own rebellious devices, "stiffening his neck and
hardening his heart from turning unto the Lord God of
Israel" who warned him by Jeremiah; like Pharaoh of old (2
Chronicles 36:12-13), he would "not humble himself"
(Jeremiah 38:5; Jeremiah 39:1-7; Jeremiah 52:1-11; and
Jeremiah 21; 24; 27; 28; 29; 32; 33; 34; 37; 38)...
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the Lord is my justice; the justice of the Lord
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-A prince of Midian
Jud 7:25; 8:3; Ps 83:11
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(wolf), one of the two "princes" of Midian in the great
invasion of Israel. (B.C. about 1250.) He is always named with
Oreb. Jud 7:25; 8:3; Ps 83:11 Zeeb and Oreb were not slain at
the first rout of the Arabs, but at a later stage of the
struggle, probably ill crossing the Jordan at a ford farther
down the river. Zeeb, the wolf, was brought to bay in a wine-
press which in later times bore his name --the "wine-press of
Zeeb." [OREB]
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the wolf, one of the two leaders of the great Midianite host
which invaded Israel and was utterly routed by Gideon.
The
division of that host, which attempted to escape
across the
Jordan, under Oreb and Zeeb, was overtaken by the
Ephraimites,
who, in a great battle, completely vanquished them,
their
leaders being taken and slain (Judg. 7:25; Ps. 83:11;
Isa.
10:26).
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("wolf": name for a warrior). One of the two general "princes"
of Midian, inferior to the king Zebah. Named with Oreb (Judges
7:25; Judges 8:3; Psalm 83:11). Slain at what was in
consequence called "the winepress of Zeeb," at the ford of
Jordan, near the passes descending from Mount Ephraim.
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ze'-lek (tseleq, meaning unknown): An Ammonite, one of David's
mighty men (2 Sam 23:37; 1 Ch 11:39).
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cleft, an Ammonite; one of David's valiant men (2 Sam. 23:37).
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and Zalmun'na (deprived of protection), the two "kings" of
Midian who commanded the great invasion of Israel, and who
finally fell by the hand of Gideon himself. Jud 8:5-21; Ps
83:11 (B.C. 1250.) While Oreb and Zeeb, two of the inferior
leaders of the incursion, had been slain, with a vast number
of their people, by the Ephraimites, at the central fords of
the Jordan the two kings had succeeded in making their escape
by a passage farther to the north (probably the ford near
Bethshean), and thence by the Wady Yabis, through Gilead, to
Kurkor, high up on the Hauran. Here they sere reposing their
with 15,000 men, a mere remnant of their huge horde, when
Gideon overtook them. The people fled in dismay, and Gideon
captured the two kings and brought them to his native village,
Ophrah where he slew them because they had killed his
brothers.
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man-killer, or sacrifice, one of the two kings who led the
vast
host of the Midianites who invaded the land of Israel,
and over
whom Gideon gained a great and decisive victory (Judg.
8). Zebah
and Zalmunna had succeeded in escaping across the
Jordan with a
remnant of the Midianite host, but were overtaken at
Karkor,
probably in the Hauran, and routed by Gideon. The
kings were
taken alive and brought back across the Jordan; and
confessing
that they had personally taken part in the slaughter
of Gideon's
brothers, they were put to death (comp. 1 Sam. 12:11;
Isa.
10:26; Ps. 83:11).
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One of Midian's two kings (Judges 8:5-21; Psalm 83:11). Oreb
and Zeeb were the prince-generals of Midian, slain by the
Ephraimites at the central fords of the Jordan (Judges 7:25).
Zebah and Zalmunna were their kings slain by Gideon at Karkor,
high up on the Hauran, where they had fled by the ford further
to the N. and on through Gilead. Their murder of his brothers
(three at least, as not the dual but plural is used) at Tabor
was what, in spite of hunger and faintness, especially
stimulated Gideon to such keenness in the pursuit.
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ze-be'-im.
See POCHERETH-HAZZEBAIM.
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-A place whose exact location is unknown
Ezr 2:57; Ne 7:59
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(the gazelles), mentioned in the catalogue of the families of
"Solomon's slaves" who returned from the captivity with
Zerubbabel. Ezr 2:57; Ne 7:59
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(Ezra 2:57; Neh. 7:59). "Pochereth of Zebaim" should be read
as
in the Revised Version, "Pochereth-hazzebaim"
("snaring the
antelopes"), probably the name of some hunter.
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The sons of Pochereth were of Zebaim which some identify with
ZEBOIM; others translated Pochereth hatsebaim, "the snarer
(hunter) of roes" (Ezra 2:57; Nehemiah 7:59).
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zeb'-e-de (zibhdi, "the gift of God"; Zebedaios): The father
of the apostles James and John (Mk 1:19) and a fisherman on
the Sea of Galilee (Mk 1:20), the husband of Salome (Mt 27:56;
compare Mk 16:1).
See JAMES; SALOME.
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-Father of James and John (nicknamed "Boanerges")
Mt 4:21; 20:20; 27:56; Mr 1:20
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(my gift) (Greek form of Zabdi) a fisherman of Galilee, the
father of the apostles James the Great and John Mt 4:21 and
the husband of Salome. Mt 27:56; Mr 15:40 He probably lived
either at Bethsaida or in its immediate neighborhood. It has
been inferred from the mention of his "hired servants," Mr
1:20 and from the acquaintance between the apostle John and
Annas the high priest, Joh 18:15 that the family of Zebedee
were in easy circumstances. comp. Joh 19:27 although not above
manual labor. Mt 4:21 He appears only twice in the Gospel
narrative, namely, in Mt 4:21,22; Mr 1:19,20 where he is seen
in his boat with his two sons mending their nets.
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a Galilean fisherman, the husband of Salome (q.v.), and the
father of James and John, two of our Lord's disciples
(Matt.
4:21; 27:56; Mark 15:40). He seems to have been a man
of some
position in Capernaum, for he had two boats (Luke 5:4)
and
"hired servants" (Mark 1:20) of his own. No mention is
made of
him after the call of his two sons by Jesus.
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A fisherman of Galilee; father of James and John. In easy
circumstances, for he owned a boat and hired servants
(Matthew 4:21; Mark 1:20). Salome his wife ministered to
Jesus (Matthew 27:55-56; Mark 15:40-41). His
disinterestedness and favorable disposition towards Christ
appear in his allowing without objection his sons to leave
him at Christ's call; Zebedee ("gift of Jehovah") is
equivalent in meaning to John (gift or favor of Jehovah);
the father naturally giving his son a name similar in
meaning to his own. John's acquaintance with Annas the high
priest implies the good social position of the family.
In Matthew 4:21, at the call of James and John,
Zebedee was alive; at Matthew 20:20 the peculiar phrase "the
mother of Zebedee's children" implies Zebedee was no longer
alive, for otherwise she would be called the wife of Zebedee
or the mother of James and John. In Matthew 8:21 the
disciple's request, "Lord, suffer me first to go (home) and
(wait until the death of, and) bury my father," may possibly
refer to Zebedee; for the name "disciple" was given to but
few, and a boat contained all the disciples Matthew 9:37;
Matthew 8:23). If so, it will be an undesigned coincidence
marking genuineness (Blunt, Undesigned Coincidences, Part
4).
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ze'-bul (zebhul, perhaps "exalted"; Zeboul): In Jdg 9:26 ff.
He is called in 9:30 sar ha-`ir, "the ruler of the city," a
phrase translated "the governor of the city" in 1 Ki 22:26 =
2 Ch 18:25; 2 Ki 23:8; 2 Ch 34:8; he was "commandant of the
town" of Shechem. In Jdg 9:28 he is referred to as the
paqidh, "officer," or, more correctly, "deputy" of
Abimelech. This verse is a little difficult, but if we read
"served" for "serve ye," it becomes fairly clear in meaning.
With Moore (Judges, 255 ff) we may translate it thus: "Who
is Abimelech? and who is Shechem, that we should serve him
(i.e. Abimelech)? Did not the son of Jerubbaal and Zebul his
deputy (formerly) serve the people of Qamor (the father of
Shechem)? Why then should we serve him (Abimelech)?" This is
also the way Budde (Kurzer Hand-Comm. z. Altes Testament,
75) takes the verse. And further in Jdg 9:29 for "and he
said" many read with the Septuagint "then would I say."
The position of Zebul is here that of a deputy to Abimelech,
who lived in Arumah (Jdg 9:41). When Gaal came to Shechem, a
newcomer with a band of men, he seized the opportunity at a
vintage feast to attack Abimelech and express a desire to
lead a revolt against him (Jdg 9:26-29). Zebul heard these
words and reported the matter to his master, vising him to
make s sudden rush upon the city (Jdg 9:30-33). This
Abimelech does, and Gaal, on noticing the troops, tells
Zebul, who turns upon him and bids him make good his
bragging words. Gaal is thus forced to go out and fight
Abimelech, and is defeated (Jdg 9:34-40).
If this be the correct interpretation of the narrative so
far, it is fairly simple and clear. Some, however, maintain
that the words of Gaal about Zebul in Jdg 9:28 are meant as
an insult to the governor of the city; this is the view of
Wellbausch (Compos., 353 f, note) and Nowack (Handkomm.;
compare also his Archdologie, I, 304, 308, for the meaning
of sar). Zebul is, according to them, head of the Shechemite
community, and Wellhausen and Kittel (History of Hebrew, II,
85) believe him to have had something to do with the revolt
of 9:23-25. For the latter view there is no proof; possibly
Zebul was the head of the community of Shechem, but as he
was a subject of Abimelech, who was the king or prince of
Shechem, there could not be much sting in calling him the"
deputy" of his master.
The questions that arise from Jdg 9:41 ff need only be
referred to here. Many critics have seen in 9:22-45 more
than one source. Moore groups the verses thus: (1) 9:22-
23,25,42 ff as due to the Elohist (E), with 9:24 from RJE;
(2) 9:26-41 due to J. It is doubtful if the division is as
clear as this. There seem however to be parallels: (1) The
plans of Abimelech in 9:34-40 are very similar to those in
9:42 ff. (2) Jdg 9:41b seems to give in short what we find
related in 9:34-40. (3) Septuagint in 9:31 has suggested to
many that we should read there, "and he sent messengers unto
Abimelech in Arumah," instead of reading "craftily." We
would thus have a parallel to 9:41a. It may be suggested
therefore that if the account be double (and it is strange
that Abimelech should again attack the city by almost the
same methods as before, when the revolters had been already
got rid of), the narratives would be in this order:
Introductory, Jdg 9:23-25; then 9:26-29,30 common to both,
and so possibly part of 9:31 and 32 f. Then we have two
accounts of the event: (a) 9:31 (part),34-40; (b) 9:41-45,
followed by 9:46 ff.
David Francis Roberts
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-An officer of Abimelech
Jud 9:28-41
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(habitation), chief man (Authorized Version "ruler") of the
city of Shechem at the time of the contest between Abimelech
and the native Canaanites. Jud 9:28,30,36,41 (B.C. 1209.)
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habitation, the governor of Shechem under Abimelech (Judg.
9:28,
30, 36). He informed his master of the intention of
the people
of Shechem to transfer their allegiance to the Hivite
tribe of
Hamor. This led to Abimelech's destroying the city,
when he put
its entire population to the sword, and sowed the
ruins with
salt (Judg. 9:28-45).
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Chief man of Shechem; Abimelech's officer, acting for his
interests against the native Canaanites and (See GAAL . When
Abimelech defeated the latter, Zebul thrust out Gaal and his
brethren from Shechem (Judges 9:28; Judges 9:30; Judges 9:36;
Judges 9:38; Judges 9:41). A zealous servant to an
unscrupulous master.
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zeb'-u-lun (zebhulun, also written zebuwlun and zebuluwn;
the first form occurs only in Jdg 1:30; the other two are
frequent, and are used interchangeably; Zaboulon): In Gen
30:20 Leah exclaims, "God hath endowed me with a good
dowry," which suggests a derivation of Zebulun from zabhadh,
"to bestow," the (d) being replaced by (l). Again she says,
"Now will my husband dwell with me (or "honor me"): and she
called his name Zebulun"; the derivation being from zabhal,
"to exalt" or "honor" (OHL, under the word).
Zebulun was the 10th son of Jacob, the 6th borne to him by
Leah in Paddan-aram. Nothing is known of this patriarch's
life, save in so far as it coincides with that of his
brethren. Targum Pseudo-Jonathan says that he first of the
five brethren was presented to Pharaoh by Joseph, when
Israel and his house arrived in Egypt (Gen 47:2). Three
sons, Sered, Elon and Jahleel, were born to him in Canaan,
and these became the ancestors of the three main divisions
of the tribe (Gen 46:14).
The position of the tribe of Zebulun in the wilderness was
with the standard of the camp of Judah on the east side of
the tabernacle (Nu 2:7). This camp moved foremost on the
march (Nu 2:9). At the first census Zebulun numbered 57,400
men of war (Nu 1:30), the prince of the tribe being Eliab,
son of Helon (Nu 1:9). At the second census the men of war
numbered 60,500 (Nu 26:27); see, however, NUMBERS. Among the
spies Zebulun was represented by Gaddiel son of Sodi (Nu
13:10). To assist in the division of the land Elizaphan son
of Parnach was chosen (Nu 34:25). At Shechem Zebulun, the
descendants of Leah's youngest son, stood along with Reuben,
whose disgrace carried with it that of his tribe, and the
descendants of the sons of the handmaids, over against the
other six, who traced their descent to Rachel and Leah (Dt
27:13). At the second division of territory the lot of
Zebulun came up third, and assigned to him a beautifully
diversified stretch of country in the North. The area of his
possession is in general clear enough, but it is impossible
to define the boundaries exactly (Josh 19:10-16). It
"marched" with Naphtali on the East and Southeast, and with
Asher on the West and Northwest. The line ran northward from
Mt. Tabor, keeping on the heights West of the Sea of
Galilee, on to Kerr `Anan (Hannathon). It turned westward
along the base of the mountain, and reached the border of
Asher, probably by the vale of `Abilin. It then proceeded
southward to the Kishon opposite Tell Kaimun (Jokneam). As
the plain belonged to Issachar, the south border would skirt
its northern edge, terminating again at Tabor, probably near
Deburiyeh (Daberath), which belonged to Issachar (Josh
21:28)...
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-1. Son of Jacob and Leah
Ge 30:20; 35:23; 46:14; 49:13; Ex 1:3; 1Ch 2:1
Descendants of
Ge 46:14; Nu 26:26,27
Also called ZABULUN
-2. Tribe of
Place of, in marching and camping
Nu 2:3,7; 10:14,16
Territory awarded to
Ge 49:13; Jos 19:10-16; Mt 4:13
Aboriginal inhabitants of the territory of, not expelled
Jud 1:30
Levitical cities of
Jos 21:34,35; 1Ch 6:77
Moses' benediction upon
De 33:18,19
Loyalty of, in resisting the enemies of Israel
With Barak against Sisera
Jud 4:6,10; 5:14,18
With Gideon against the Midianites
Jud 6:35
With David when made king over Israel
1Ch 12:33,38-40
Joins with Hezekiah in renewing the Passover
2Ch 30:11,18
Conquest of, by Tiglath-pileser; carried away to Assyria
into captivity
2Ki 15:29; Isa 9:1
Jesus lived in the land of
Mt 4:15
Twelve thousand sealed
Re 7:8
See ISRAEL
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(a habitation), the tenth of the sons of Jacob, according to
the order in which their births are enumerated, the sixth
and last of Leah. Ge 30:20; 35:23; 46:14; 1Ch 2:1 His birth
is mentioned in Ge 30:19,20 Of the individual Zebulun
nothing is recorded. The list of Gene 46 ascribes to him
three sons, founders of the chief families of the tribe
(comp.) Nu 26:26 at the time of the migration to Egypt. The
tribe is not recorded to have taken part, for evil or good,
in any of the events of the wandering or the conquest. The
statement of Josephus is probably in the main correct, that
it reached on the one side to the Lake of Gennesareth and on
the other to Carmel and the Mediterranean. On the south it
was bounded by Issachar, who lay in the great plain or
valley of the Kishon; on the north it had Naphtali and
Asher. Thus remote from the centre of government, Zebulun
remains throughout the history with one exception, in the
obscurity which envelops the whole of the northern tribes.
That exception, however, is a remarkable one. The conduct of
the tribe during the struggle with Sisera, when they fought
with desperate valor side by side with their brethren of
Naphtali, was such as to draw down the special praise of
Deborah, who singles them out from cell the other tribes.
Jud 5:18
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zat'-thu: In Neh 10:14; the Revised Version (British and
American) ZATTU (which see).
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Nehemiah 10:14. The sons of Zatthu were a family of laymen who
returned with Zerubbabel (Ezra 2:8; Nehemiah 7:13). Some
married foreign wives (Ezra 10:27).
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zat'-u (zattu', meaning unknown): Head of a large family that
returned with Zerubbabel to Jerusalem from Babylon (Ezr 2:8;
10:27; Neh 7:13; 10:14 (15)). According to Ezr 10:27, some of
his sons had married foreign wives, and Zattu is named in Neh
10:14 as one of the chiefs who signed Nehemiah's covenant.
Septuagint A also adds the name before that of Shecaniah in
Ezr 8:5, and so we should read, "And of the sons of Zattu,
Shecaniah .... "; so 1 Esdras 8:32 has Zathoes. the King James
Version has "Zatthu" in Neb 10:14.
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-1. One whose descendants returned with Zerubbabel
Ezr 2:8; 10:27; Ne 7:13
-2. Probably identical with ZATTHU
One who sealed the covenant with Nehemiah
Ne 10:14
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The sons of Zattu were a family of laymen of Israel who
returned with Zerubbabel. Ezr 2:8; Ne 7:13
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id., one whose descendants returned from the Captivity with
Zerubbabel (Ezra 2:8; Neh. 7:13); probably the same as
Zatthu.
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za'-za (zaza', meaning unknown; the Septuagint's Codex
Vaticanus Ozam; Codex Alexandrinus Ozaza): A Jerahmeelite (1
Ch 2:33).
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one of the sons of Jonathan, a descendant of Jerahmeel. 1Ch
2:33
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plenty, a descendant of Judah (1 Chr. 2:33).
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Son of Jonathan, a descendant of Jerahmeel
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zeb-a-di'-a ((1) zebhadhyaha, (2) zebhadhyah, "Yah has
bestowed"; the form (1) is the Hebrew name in (1), (a), (b),
(2), below; the form (2) in the rest. Some manuscripts have
Zechariah in (1), (a), (b), (3)).
Compare ZABDI; ZABDIEL:
(1) Levites: (a) a Korahite doorkeeper of David's reign (1
Ch 26:2); (b) one of the Levites sent by King Jehoshaphat to
teach the Torah in Judah (2 Ch 17:8).
(2) Son of Ishmael (2 Ch 19:11); "ruler of the house of
Judah in all the king's (Jehoshaphat's) matters," i.e. judge
in civil cases, the "controversies" of 2 Ch 19:8.
(3) Benjamites, perhaps descended from Ehud (see Curtis,
Chron., 158 ff): (a) In 1 Ch 8:15; (b) in 8:17, where the
name may be a dittography from 8:15.
(4) A Benjamite recruit of David at Ziklag (1 Ch 12:7
(Hebrew verse 8)).
(5) One of David's army officers, son and successor of
Asahel (1 Ch 27:7).
(6) One of those who returned from Babylon to Jerusalem with
Ezra (Ezr 8:8) = "Zaraias" of 1 Esdras 8:34.
(7) One of those who had married foreign wives (Ezr 10:20) =
"Zabdeus" of 1 Esdras 9:21.
David Francis Roberts
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-1. Two Benjamites
1Ch 8:15,17
-2. An Israelite who joined David at Ziklag
1Ch 12:7
-3. A Korhite porter in the temple
1Ch 26:2
-4. Son of Asahel
1Ch 27:7
-5. An itinerant Levite teacher
2Ch 17:8
-6. Son of Ishmael and counselor of the king
2Ch 19:11
-7. Son of Shephaniah
Ezr 8:8
-8. A priest who defiled himself by marrying an idolatrous
woman
Ezr 10:20
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1. A Benjamite of the sons of Beriah. 1Ch 8:15
2. A Benjamite of the sons of Elpaal. 1Ch 8:17
3. One of the sons of Jeroham of Gedor. 1Ch 12:7
4. Son of Asahel, the brother of Joab. 1Ch 27:7
5. Son of Michael, of the sons of Shephatiah. Ezr 8:8
6. A priest Of the sons of Immer, who had married a
foreign wife after the return from Babylon. Ezr 10:20
7. Third son of Meshelemiah the Korhite. 1Ch 26:3
8. A Levite in the reign of Jehoshaphat. 2Ch 17:8
9. The son of Ishmael and prince of the house of Judah
in the reign of Jehoshaphat. 2Ch 19:11
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gift of Jehovah. (1.) A son of Asahel, Joab's brother (1 Chr.
27:7).
(2.) A Levite who took part as one of the teachers in
the
system of national education instituted by Jehoshaphat
(2 Chr.
17:7, 8).
(3.) The son of Ishmael, "the ruler of the house of
Judah in
all the king's matters" (2 Chr. 19:8-11).
(4.) A son of Beriah (1 Chr. 8:15).
(5.) A Korhite porter of the Lord's house (1 Chr.
26:2). Three
or four others of this name are also mentioned.
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1. A Benjamite of the sons of Beriah (1 Chronicles 8:15).
2. Of the sons of Elpaal (1 Chronicles 8:17).
3. Of the sons of Jeroham of Gedor, a Benjamite who
joined David at Ziklag (1 Chronicles 12:7).
4. Son of Asahel, Joab's brother (1 Chronicles 27:7).
5. Son of Michael, of the sons of Shephatiah (Ezra
8:8); returned with 80 males in Ezra's caravan (Ezra 8:8).
6. A priest, of the sons of Immer; married a foreign
wife (Ezra 10:20).
7. Third son of Meshelemiah, the Korhite (1 Chronicles
26:2).
8. A Levite sent by Jehoshaphat to teach the law in
the Cities of Judah (2 Chronicles 17:8).
9. Son of Ishmael, and prince of Judah under
Jehoshaphat (2 Chronicles 19:11). Zebadiah probably acted for
the king, Amariah the high priest for the priesthood and
ecclesiastical interests in the court consisting of priests,
Levites, and chief men, over which they jointly presided, and
which decided all causes civil and ecclesiastical.
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portion of the Lord; the Lord is my portion
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ze'-ba (zebhach, "victim"), zal-mun'-a (tsalmunna`,
"protection refused"): Two Midianite kings or chiefs whom
Gideon slew (Jdg 8:4-21; Ps 83:11 (Hebrew text, verse 12)).
The name zebhach (Zebee) is very much like that of ze'ebh
(Zeb, "Zeeb" in the Septuagint). Moore (Judgess, 220) says
that tsalmunna` is probably "a genuine Midianite name";
Noldeke conjectured that it contains that of a deity
(ts(a)lm), and a compound form tslmshzbh, is found in an
inscription from Teima, a place East of the Midianite
capital (Corpus Inscriptionum Semiticarum, II, cxiii f).
The narrative of Jdg 8:4-21 is not to be connected with that
of 8:1-3. Budde (Kurzer Hand-Comm. z. Altes Testament, XXII)
would join 8:4 to 6:34; Moore (ICC) following Budde's
earlier work (1890) would connect it with a part of 7:22b,
describing the direction of the flight, while Nowack (Hand-
Komm.) regards the battle of 8:11 as the same as that of
7:11 if; he then takes the latter part of 8:11 to refer to
the place of the camp at night. There are many difficulties
in forming a natural connection for the verses. It may be
noted that in 8:18 f Gideon is not "the least in my father's
house," as he represents himself to be in 6:15.
The whole section tells of a daring raid made by Gideon upon
the Midianites. Some of his own kin had been slain by
Midianite hordes at Ophrah (Jdg 8:18 f), and, stirred by
this, Gideon went in hot pursuit with 300 men (Jdg 8:4). He
requested provisions for his men from the people of Succoth
and Penuel, but was refused this. He then went on and caught
the Midianites unawares at Karkor (Jdg 8:10) and captured
their two chiefs. He then had his revenge on the two towns,
and returned probably to his home with the two notable
prisoners. These he determined to slay to avenge the death
of his own kinsmen, and called upon his eldest son to
perform this solemn public duty that he owed to the dead.
His son, apparently only a boy, hesitated, and he did the
deed himself. W. R. Smith (Lectures on the Religion of the
Semites, 2nd edition, 417, note) compares with this call to
Gideon's son the choice of young men or lads as sacrificers
in Ex 24:5, and says that the Saracens also charged lads
with the execution of their captives.
The narrative reminds one of David's romantic life in 1 Sam
25; 27; 30. It is throughout a characteristic picture of the
life of the early Hebrews in Israel, for whom it was a
sacred duty to avenge the dead. It affords a splendid
illustration of what is meant by the spirit of Yahweh coming
upon, or rather "clothing itself with" (Revised Version
margin) Gideon (Jdg 6:34); compare also Saul's call to
action (1 Sam 11:1-11), and also Jdg 19 f.
David Francis Roberts
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-King of Midian
Jud 8:5-21; Ps 83:11
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1. Son of Ahitub, of the house of Eleazar, son of Aaron (1
Chronicles 24:3). Joined David at Hebron after Saul's death,
with 22 captains of his father's house. At Absalom's revolt
Zadok and the Levites bearing the ark accompanied David in
leaving Jerusalem, but at his request returned with the ark
and along with Hushai and Abiathar became David's medium of
knowing events passing in the city, through Jonathan and
Ahimaaz. At Absasalom's death David desired Zadok and
Abiathar to persuade the elders of Judah to invite him to
return (2 Samuel 15; 2 Samuel 17; 2 Samuel 19). Zadok
remained faithful in Adonijah's rebellion when Abiathar
joined it. Zadok, with Nathan the prophet, anointed Solomon
at Gihon by David's command (a second anointing took place
subsequently: 1 Chronicles 29:22). So Solomon put Zadok
instead of Abiathar, fulfilling the curse on Eli (1 Samuel
2; 3; 1 Kings 2:27; 1 Kings 2:35; 1 Kings 4:4; 1 Chronicles
29:22). (See ABIATHAR.)
David made him ruler over the Aaronites (1 Chronicles
27:17); their number in 1 Chronicles 12:27-28, is said to be
3,700 under Jehoiada. Zadok did not survive to the
dedication of Solomon's temple, but Azariah his son or
grandson (1 Chronicles 6:8-9) was then high priest (1
Chronicles 6:10; 1 Kings 4:2). His descendants continued in
the high priesthood (compare 2 Chronicles 31:10, "Azariah of
the house of Zadok chief priest") until the time of
Antiochus Eupator. The double high priesthood of Zadok and
Abiathar answers to that of the chief priest and second
priest (2 Kings 25:18; Luke 3:2 "Annas and Caiaphas being
high priest);" compare 2 Chronicles 31:10, "Azariah the
chief priest of the house of Zadok." Zadok ministered mainly
before the tabernacle at Gibeon (1 Chronicles 16:39).
Abiathar bad charge of the ark in Jerusalem; so formerly
Eleazar and Ithamar, Hophni and Phinehas, were joint chief
priests. Even while the line of Ithamar in the person of Eli
was foremost, Eleazar's house held its ground on a kind of
parity, Ahitub, Zadok's father, being called "ruler of the
house of God" (1 Chronicles 9:11; Nehemiah 11:11)...
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zal'-mon (tsalmon; Selmon, oros Ermon; the King James
Version Salmon (Ps 68:14)):
(1) From the slopes of Mt. Zalmon, Abimelech and his
followers gathered the wood with which they burned down "the
stronghold of the house of El-berith," which may have been
the citadel of Shechem (Jdg 9:46). The mountain therefore
was not far from the city; but no name resembling this has
yet been recovered in Mt. Ephraim. It is just possible that
in the modern Arabic name of Mt. Ebal, es-Sulemiyeh, there
may be an echo of Zalmon. It is precisely to this mountain,
especially to the western slopes, that one would expect
Abimelech and his people to go for the purpose in view. The
name occurs again in Ps 68:14, a passage of admitted
difficulty. Snow in Israel is mainly associated with Mt.
Hermon, where it may be seen nearly all the year round;
hence, doubtless the Greek reading "Mt. Hermon" in Judges.
But snow is well known among the uplands in winter; and the
Psalmist may simply have meant that the kings were scattered
like snowflakes in the wind on Mt. Zalmon. We need not
therefore look to Bashan or elsewhere for the mountain. The
locality is fixed by the narrative in Jgs.
(2) One of David's heroes (2 Sam 23:28).
See ILAI.
W. Ewing
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-1. Also called SALMON, probably
A hill in Samaria
Jud 9:48; Ps 68:14
-2. One of David's warriors
2Sa 23:28
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(shady), an Ahohite one of David's guard. 2Sa 23:28
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shady. (1.) One of David's warriors, called the Ahohite (2
Sam.
23:28); called also Ilai (1 Chr. 11:29).
(2.) A wood near Shechem, from which Abimelech and his
party
brought boughs and "put them to the hold" of Shechem,
"and set
the hold on fire" (Judg. 9:48). Probably the southern
peak of
Gerizim, now called Jebel Sulman. (See SALMON
-T0003192.)
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An Ahohite, of David's guard (2 Samuel 23:28); in 1 Chronicles
11:29, Ilai.
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zal-mun'-a.
See ZEBAH AND ZALMUNNA.
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-King of Midian
Jud 8:5-21; Ps 83:11
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one of the two kings of Midian whom the "Lord delivered" into
the hands of Gideon. He was slain afterwards with
Zebah (Judg.
8:5-21). (See ZEBAH -T0003882.)
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One of the two kings (kings, malkeey as distinguished from the
princes, sareey) slain by Gideon for having slain Gideon's
brothers in cold blood (Judges 8:18; Judges 8:5; Judges 8:12;
Judges 8:26). (See GIDEON.) The term in Joshua 13:21 is
"princes" (nesi'); zekenim "sheikhs" in Numbers 22:4; Numbers
22:7 "elders," "kings" Numbers 31:8.
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zaf-e'-nath-pa-ne'-a, zaf'-nath-pa-a-ne'a (tsaphenath
pa`aneach; Egyptian Zoph-ent-pa-ankh; Septuagint D,
Psonthomphantch, "the one who furnishes the nourishment of
life," i.e. the chief steward of the realm): The name given
Joseph by the Egyptian king by whom he was promoted, probably
the Hyksos king Aphophis (Gen 41:45).
See JOSEPH.
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-A name given to Joseph by Pharaoh
Ge 41:45
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a name given by Pharaoh to Joseph. Ge 41:45 The rabbins
interpreted Zaphnath-paaneah as Hebrew in the sense revealer
of a secret. As the name must have been Egyptian, it has been
explained from the Coptic as meaning the preserver of the age.
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the name which Pharaoh gave to Joseph when he raised him to
the
rank of prime minister or grand vizier of the kingdom
(Gen.
41:45). This is a pure Egyptian word, and has been
variously
explained. Some think it means "creator," or
"preserver of
life." Brugsch interprets it as "governor of the
district of the
place of life", i.e., of Goshen, the chief city of
which was
Pithom, "the place of life." Others explain it as
meaning "a
revealer of secrets," or "the man to whom secrets are
revealed."
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Egyptian title of Joseph, Zfntanch; from zaf "corn food," nt
"of," anch "life" (Genesis 41:45). Cook, in Speaker's
Commentary, Harkavy, from zaf "food," net "saviour," paaneh
"life." So a scholium on Septuagint; "saviour of the world."
Not as Hebrew interpreters (Josephus Ant. 2:6, Section 1)
"revealer of secrets."
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-Also called ZERAH and ZARA
-Son of Judah and Tamar
Ge 38:30; 46:12; Nu 26:20; 1Ch 2:4,6; Ne 11:24
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ZARA or ZARAH. Son of Judah by Tamar (Genesis 38:30; Genesis
46:12; Matthew 1:3).
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-1. A Reubenite
Nu 13:4
-2. Also called ZACCHUR, which see
-3. A Merarite
1Ch 24:27
-4. Son of Asaph
1Ch 25:2,10; Ne 12:35
-5. Son of Imri
Ne 3:2
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(mindful).
1. Father of Shammua, the Reubenite spy. Nu 13:4 (B.C.
1451.)
2. A Merarite Levite, son of Jaaziah. 1Ch 24:27
3. Son of Asaph the singer. 1Ch 25:2,10; Ne 12:35
4. The son of Imri who assisted Nehemiah in rebuilding
the city wall. Ne 3:2 (B.C. 446.)
5. A Levite, or family of Levites, who signed the
covenant with Nehemiah. Ne 10:18 (B.C. 410.)
6. A Levite whose son or descendant Hanan was one of
the treasurers over the treasuries appointed by Nehemiah. Ne
13:13
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mindful. (1.) Father of Shammua, who was one of the spies
sent
out by Moses (Num. 13:4).
(2.) A Merarite Levite (1 Chr. 24:27).
(3.) A son of Asaph, and chief of one of the courses
of
singers as arranged by David (1 Chr. 25:2, 10).
(4.) Son of Imri (Neh. 3:2).
(5.) A Levite (Neh. 10:12).
(6.) The son of Mattaniah (Neh. 13:13).
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1. Father of Shammua the Reubenite spy (Numbers 13:4).
2. A Merarite Levite, son of Jaaziah (1 Chronicles
24:27).
3. Son of Asaph (1 Chronicles 25:2; 1 Chronicles
25:10); "prophesied according to the order of the king"; over
the third division of the temple choir (Nehemiah 12:35).
4. Son of Imri; aided at the wall (Nehemiah 3:2).
5. A Levite, signed the covenant (Nehemiah 10:12).
6. A Levite, father of Hanan (Nehemiah 13:13).
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zak-a-ri'-a (Zacharias; the King James Version, Zacharias):
(1) The son of Barachiah, who, Jesus says, was slain between
the temple and the altar (Mt 23:35; Lk 11:51). The allusion
seems to be to the murder of Zechariah, the son of Jehoiada (2
Ch 24:20 ff). In this case "Barachiah" would seem to be a
gloss which has crept into the text through confusion with the
name of the father of the prophet Zechariah, BERECHIAH (which
see).
(2) See ZECHARIAH.
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-1. Son of Jeroboam, and the last of the household of Jehu
2Ki 10:30; 14:29; 15:8-12
-2. Grandfather of Hezekiah
2Ki 18:2; 2Ch 29:1
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(remembered by Jehovah), or properly Zechariah.
1. Son of Jeroboam II., fourteenth king of Israel, and
the last of the house of Jehu. There is a difficulty about the
date of his reign. Most chronologers assume an interregnum of
eleven years between Jeroboam's death and Zachariah's
accession. The latter event took place B.C. 772-1. His reign
lasted only six months. He was killed in a conspiracy of which
Shallum was the head, and by which the prophecy in 2Ki 10:30
was accomplished,
2. The father of Abi or Abijah, Hezekiah's mother. 2Ki
18:2
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remembered by the Lord. (1.) Son of Jeroboam II., king of
Israel. On the death of his father there was an
interregnum of
ten years, at the end of which he succeeded to the
throne, which
he occupied only six months, having been put to death
by
Shallum, who usurped the throne. "He did that which
was evil in
the sight of the Lord, as his fathers had done" (2
Kings 14:29;
15:8-12). In him the dynasty of Jehu came to an end.
(2.) The father of Abi, who was the mother of Hezekiah
(2
Kings 18:2).
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("remembered by Jehovah".)
1. Son of Jeroboam II, fourteenth king of Israel. Last
of Jehu's line, according to the prophecy (2 Kings 10:30). Did
evil in the sight of Jehovah as his fathers, worshipping
Jeroboam's calves. Reigned only six months. Slain by the
conspirator Shallum (2 Kings 14:29; 2 Kings 15:8-10), 772 B.C.
(On the chronology of the kings, (See ISRAEL).
2. Father of Abi or Abijah, Hezekiah's mother (2 Kings
18:2); Zechariah in 2 Chronicles 29:1.
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zak-a-ri'-as (Zacharias):
(1) One of the "rulers of the temple" at the time of
Josiah's Passover (1 Esdras 1:8) = "Zechariah" of 2 Ch 35:8.
(2) One of the "holy singers" at Josiah's Passover (1 Esdras
1:15); the name stands in place of "Heman" in 2 Ch 35:15.
(3) In 1 Esdras 6:1; 7:3 = the prophet Zechariah.
(4) One of the sons of Pharos who returned with Ezra at the
head of his family (1 Esdras 8:30) = "Zechariah" of Ezr 8:3,
and perhaps identical with (5).
(5) One of the "men of understanding" with whom Ezra
consulted when he discovered the absence of priests and
Levites (1 Esdras 8:44) = "Zechariah" of Ezr 8:16, and
perhaps identical with (6).
(6) Zacharias (omitted in the King James Version), who stood
on Ezra's left hand as he expounded the Law (1 Esdras 9:44)
= "Zechariah" of Neh 8:4.
(7) One of the sons of Babi who went up at the head of his
family with Ezra (1 Esdras 8:37) = "Zechariah" of Ezr 8:11.
(8) One of the sons of Elam who had taken foreign wives (1
Esdras 9:27) = "Zechariah" of Ezr 10:26.
(9) The father of Joseph, one of the "leaders of the people"
under Judas (1 Macc 5:18,56).
(10) The King James Version = the Revised Version (British
and American) "Zarains" (1 Esdras 5:8).
(11) The King James Version = the Revised Version (British
and American) "Zachariah" of Mt 23:35.
S. Angus
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-1. A man who was killed by the Jews
Referred to by Jesus
Mt 23:35; Lu 11:51
-2. The father of John the Baptist
Lu 1:5-80; 3:2
See ELISABETH
See JOHN THE BAPTIST
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(Greek form of Zechariah).
1. Father of John the Baptist. Lu 1:5 etc. He was a
priest of the course of Abia. the eighth of the twenty-four
courses who ministered at the temple in turn. He probably
lived at Hebron. His wife's name was Elisabeth. John was
born to them in their old age, and the promise of this son
was communicated to Zacharias by an angel while he was
offering incense and praying in the temple.
2. Son of Barachias, who, our Lord says, was slain
by the Jews between the altar and the temple. Mt 23:35; Lu
11:61 There has been much dispute who this Zacharias was.
Many of the Greek fathers have maintained that the father of
John the Baptist is the person to whom our Lord alludes but
there can be little or no doubt that the allusion is to
Zechariah, the son of Jehoiada, 2Ch 24:20,21 and he may have
been called "the son" of Barachias from his grandfather.
(B.C. 838.) He is mentioned as being the martyr last
recorded in the Hebrew Scriptures (as Abel was the first) -d
Chronicles being the last book in their canon.
Bibliography Information
Smith, William, Dr "Definition for 'Zacharias' Smiths Bible
Dictionary".
bible-history.com - Smiths; 1901.
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(1.) A priest of the course of Abia, the eighth of the
twenty-four courses into which the priests had been
originally
divided by David (1 Chr. 23:1-19). Only four of
these courses or
"families" of the priests returned from the Exile
(Ezra
2:36-39); but they were then re-distributed under
the old
designations. The priests served at the temple twice
each year,
and only for a week each time. Zacharias's time had
come for
this service. During this period his home would be
one of the
chambers set apart for the priests on the sides of
the temple
ground. The offering of incense was one of the most
solemn parts
of the daily worship of the temple, and lots were
drawn each day
to determine who should have this great honour, an
honour which
no priest could enjoy more than once during his
lifetime.
While Zacharias ministered at the golden altar of
incense in
the holy place, it was announced to him by the angel
Gabriel
that his wife Elisabeth, who was also of a priestly
family, now
stricken in years, would give birth to a son who was
to be
called John, and that he would be the forerunner of
the
long-expected Messiah (Luke 1:12-17). As a
punishment for his
refusing to believe this message, he was struck dumb
and "not
able to speak until the day that these things should
be
performed" (20). Nine months passed away, and
Elisabeth's child
was born, and when in answer to their inquiry
Zacharias wrote on
a "writing tablet," "His name is John," his mouth
was opened,
and he praised God (60-79). The child (John the
Baptist), thus
"born out of due time," "waxed strong in spirit"
(1:80).
(2.) The "son of Barachias," mentioned as having
been slain
between the temple and the altar (Matt. 23:35; Luke
11:51).
"Barachias" here may be another name for Jehoiada,
as some
think. (See ZECHARIAH -T0003892.)
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1. Father of John the Baptist. (Luke 1:5). frontJOHN THE
BAPTIST.) Of the course of Abia or Abijah, eighth of the 24
(1 Chronicles 24:10); walking with Elizabeth his wife "in
all the commandments and ordinances of the Lord blameless."
His lot was to burn incense, the embodiment of prayer (from
whence also during the burning of incense the whole people
prayed: Revelation 8:3-4; Psalm 141:2), and esteemed so
honourable an office that the same person (say the rabbis)
was not allowed to discharge it twice. His unbelief
("whereby shall I know this, seeing I am old?" etc.) at the
angel' s announcement of John's birth was retributively
punished by dumbness (contrast Psalm 116:10; 2 Corinthians
4:13), a warning to Israel whose representative he was of
the consequences of unbelief if the nation should reject the
gospel just coming; just as Mary on the contrary was an
example of the blessedness which would flow if they believed
(Luke 1:45; Luke 1:38).
Faith (dictating the name for his son given by the
angel: Luke 1:13; Luke 1:63-64) opened his mouth, as faith
shall cause Israel in the last days to confess her Lord, and
the veil on her heart shall be taken away (2 Corinthians
3:15-16). Then followed his song of thanksgiving under the
Holy Spirit, as Israel shall sing when turned to the Lord
according to "the oath which He sware to our father
Abraham," etc. (Luke 1:68-80; Isaiah 12:1-3; Zechariah
12:10,) "The horn of salvation in the house of David"
contrasts beautifully with "the little horn" or antichrist
destroying Israel before Messiah shall appear for Israel's
help (Daniel 7:8; Daniel 8:9-14; Daniel 8:11; Daniel 12:1-
3).
2. Son of Barachias (Matthew 23:35). The same as the
sire of Jehoiada; Joash ungratefully forgetting that he owed
his throne to Jehoiada slew Zacharias for his faithful
reproof: "Why transgress ye the commandments of Jehovah,
that ye cannot prosper? because ye have forsaken Jehovah, He
hath also forsaken you." By Joash's command they stoned
Zacharias "in the court of the house of Jehovah!" And to it
the tradition may be due which assigns the tomb in the
valley of Jehoshaphat to Zacharias. Contrast Jehoiada's
reverent care not to slay Athaliah in the temple precincts
(2 Chronicles 23:14; 2 Chronicles 24:20-22; 2 Chronicles
24:25). Joash slew other "sons" of Jehoiada besides
Zacharias.
"The Lord look upon it and requite it" was the
martyr's dying sentence, which Jesus refers to as about to
be executed on Israel; "that upon you may come all the
righteous blood shed upon the earth from the blood of
Zacharias, son of Barachias, whom ye slew between the temple
and the altar," i.e. in the interior court of the priests,
in which was the altar of burnt offerings. As Zacharias'
prayer for vengeance is the judicial side of God's word by
His prophets (Revelation 6:9-11; Luke 18:7), so Stephen's
prayer is the gospel loving side of it (Acts 7:60). Though
Urijah was slain subsequently to Zacharias (Jeremiah 26:23),
yet Zacharias is the last as the canon was arranged,
Chronicles standing in it last; Christ names Zacharias as
the last and Abel as the first martyr in the Scripture
canon. Barachias may have been a second name of Jehoiada,
meaning "the blessed," because he preserved David's house in
the person of Joash from the murderous Athaliah, slew her,
and restored the rightful king. However, as "son of
Barachias" does not occur in Luke 11:51, perhaps the words
in Matthew were a marginal gloss, confusing this Zacharias
with Zechariah the prophet, son of Berechiah.
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-A Benjamite
1Ch 8:31
-Called ZECHARIAH in
1Ch 9:37
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(memorial), one of the sons of Jehiel, the father or founder
of Gibeon, by his wife Maachah. 1Ch 8:31 (B.C. about 1450.)
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memorial, a son of Jehiel (1 Chr. 8:31; 9:35); called
Zechariah
(9:37).
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One of Jehiel's sons (1 Chronicles 8:31). In 1 Chronicles
9:37, Zechariah.
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za'-dok (tsadowq, once tsadhoq (1 Ki 1:26), similar to
tsaddiq, and tsadduq, post-Biblical, meaning justus,
"righteous"; Septuagint Sadok): Cheyne in Encyclopedia
Biblica suggests that Zadok was a modification of a Gentilic
name, that of the Zidkites the Negeb, who probably derived
their appellation from the root ts-d-q, a secondary title of
the god they worshipped. At the same time Cheyne admits that
cultivated Israelites may have interpreted Zadok as meaning
"just," "righteous"--a much more credible supposition.
(1) Zadok the son of Ahitub (2 Sam 8:17)--not of Ahitub the
ancestor of Ahimelech (1 Sam 14:3) and of Abiathar, his son
(1 Sam 22:20).
(2) Zadok father of Jerusha, mother of Jotham, and wife of
Uzziah king of Judah (2 Ki 15:33; 2 Ch 27:1).
(3) Zadok the son of Ahitub and father of Shallum (1 Ch
6:12) or Meshullam (Neh 11:11), and the ancestor of Ezra
(7:1,2).
(4) Zadok the son of Baana, a wall-builder in the time of
Nehemiah (Neh 3:4), and probably one of the signatories to
the covenant made by the princes, priests and Levites of
Israel (Neh 10:21)--in both places his name occurring
immediately after that of Meshezabel.
(5) Zodak the son of Immer, and, like the preceding, a
repairer of the wall (Neh 3:29).
(6) Zodak a scribe in the time of Nehemiah (13:13). Whether
this was the same as either of the two preceding cannot be
determined.
The first of these filled a larger place in Old Testament
history than either of the others; and to him accordingly
the following paragraphs refer. They set forth the accounts
given of him first in Samuel and Kings and next in
Chronicles; after which they state and criticize the
critical theory concerning him...
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-1. The high priest during the time of David's reign
2Sa 19:11; 20:25; 1Ch 15:11; 16:39
Removes the ark of the covenant from Jerusalem at the
time
of Absalom's usurpation; returns with the ark of the
covenant at David's command
2Sa 15:24-36; 17:15,17-21
Stands aloof from Adonijah at the time of his attempted
usurpation
1Ki 1:8,26
Summoned by David to anoint Solomon to be king
1Ki 1:32-40,44,45
Performs the function of a high priest after Abiathar
was
deposed by Solomon
1Ki 2:35; 1Ch 29:22
-2. Father of Jerusha
2Ki 15:33; 2Ch 27:1
-3. Son of Ahitub
1Ch 6:12
-4. A man of valor
1Ch 12:28
-5. Son of Baana
Ne 3:4
-6. A priest
Ne 3:29
-7. A returned exile
Ne 10:21
-8. Son of Meraioth
Ne 11:11
-9. A treasurer of the temple
Ne 13:13
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(just).
1. Son of Ahitub and one of the two chief priests in
the time of David, Abiathar being the other. Zadok was of
the house of Eleazar the son of Aaron, 1Ch 24:3 and eleventh
in descent from Aaron. 1Ch 12:28 He joined David at Hebron
after Saul's death, 1Ch 12:28 and thenceforth his fidelity
to David was inviolable. When Absalom revolted and David
fled from Jerusalem, Zadok and all the Levites bearing the
ark accompanied him. When Absalom was dead, Zadok and
Abiathar were the persons who persuaded the elders of Judah
to invite David to return. 2Sa 19:11 When Adonijah, in
David's old age, set up for king, and had persuaded Joab,
and Abiathar the priest, to join his party, Zadok was
unmoved, and was employed by David to anoint Solomon to be
king in his room. 1Ki 1:34 For this fidelity he was rewarded
by Solomon who "thrust out Abiathar from being priest unto
the Lord," and "put in Zadok the priest" in his room. 1Ki
2:27,35 From this time, however, we hear little of him.
Zadok and Abiathar were of nearly equal dignity. 2Sa
15:35,36; 19:11 The duties of the office were divided, Zadok
ministered before the tabernacle at Gibeon, 1Ch 16:39
Abiathar had the care of the ark at Jerusalem.
2. According to the genealogy of the high priests in
1Ch 6:12 there was a second Zadok, son of a second Ahitub
son of Amariah, about the time of King Ahaziah. It is
probable that no such person as this second Zadok ever
existed, but that the insertion of the two names is a
copyist's error.
3. Father of Jerushah, the wife of King Uzziah and
mother of King Jotham. 2Ki 15:33; 2Ch 27:1
4. Son of Baana, and 5. Son of Immer, persons who
repaired a portion of the wall in Nehemiah's time. Ne 3:4,29
6. In 1Ch 9:11 and Nehe 11:11
mention is made, in a genealogy, of Zadok, the son
of Meraioth, the son of Ahitub; but it can hardly be
doubtful that Meraioth is inserted by the error of a
copyist, and that Zadok the son of Ahitub is meant.
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righteous. (1.) A son of Ahitub, of the line of Eleazer (2
Sam.
8:17; 1 Chr. 24:3), high priest in the time of David
(2 Sam.
20:25) and Solomon (1 Kings 4:4). He is first
mentioned as
coming to take part with David at Hebron (1 Chr.
12:27, 28). He
was probably on this account made ruler over the
Aaronites
(27:17). Zadok and Abiathar acted as high priests on
several
important occasions (1 Chr. 15:11; 2 Sam. 15:24-29,
35, 36); but
when Adonijah endeavoured to secure the throne,
Abiathar went
with him, and therefore Solomon "thrust him out from
being high
priest," and Zadok, remaining faithful to David,
became high
priest alone (1 Kings 2:27, 35; 1 Chr. 29:22). In
him the line
of Phinehas resumed the dignity, and held it till
the fall of
Jerusalem. He was succeeded in his sacred office by
his son
Azariah (1 Kings 4:2; comp. 1 Chr. 6:3-9).
(2.) The father of Jerusha, who was wife of King
Uzziah, and
mother of King Jotham (2 Kings 15:33; 2 Chr. 27:1).
(3.) "The scribe" set over the treasuries of the
temple by
Nehemiah along with a priest and a Levite (Neh.
13:13).
(4.) The sons of Baana, one of those who assisted in
rebuilding the wall of Jerusalem (Neh. 3:4).
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("gift of God".)
1. Father of Jashobeam. (See JASHOBEAM.) (1 Chronicles
27:2).
2. A priest, "son of (one of) the great men," overseer
of 128 brethren (Nehemiah 11:14).
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za'-bud (zabhudh, "bestowed"):
(1) A son of Nathan (the prophet, probably) said in Kings to
be chief minister to Solomon and also the king's friend (1 Ki
4:5; 1 Ch 2:36). The American Revised Version margin has
"priest" for "chief minister." Benzinger (Kurz. Hand-
Commentary, 18) holds that "this expression is a marginal
gloss here," while Kittel (Handkomm., 31) holds it to be
genuine, though it is wanting in the Septuagint. Some suggest
cokhen (see SHEBNA) for kohen. The expression "king's friend"
(compare 2 Sam 15:37; 16:16) is, says Kittel, an old Canaanite
title, found also in the Tell el-Amarna Letters.
(2) See ZACCUR, (4); PRIESTS AND LEVITES.
David Francis Roberts
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-A chief officer of Solomon
1Ki 4:5
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(given), son of Nathan, 1Ki 4:5 is described as a priest
(Authorized Version "principal officer"), and as holding at
the court of Solomon the confidential post of "king's friend,"
which had been occupied by Hushai the Archite during the reign
of David. 2Sa 15:37; 16:16; 1Ch 27:33 (B.C. 1012.)
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gift, the son of Nathan, who was "king's friend" in the court
of
Solomon (1 Kings 4:5).
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Son of Nathan (1 Kings 4:5). Priest (kohen, KJV "principal
officer") and "king's friend" to Solomon, i.e. privy
councillor, i.e. confidential adviser, of the king.
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zab'-u-lon (Zaboulon): Greek form of "Zebulun" of Mt 4:13,16;
Rev 7:8 the King James Version.
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the Greek form of the name Zebulun. Mt 4:13, 15; Re 7:8
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(Matt. 4:13, 15; Rev. 7:8). See ZEBULUN -T0003889.
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-A Jew whose descendants returned from the Babylonian exile
Ezr 2:9; Ne 7:14
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(pure). The sons of Zaccai to the number of 760, returned with
Zerrubbabel. Ezr 2:9; Ne 7:14 (B.C. before 536.)
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pure, one whose "sons" returned with Zerubbabel to Jerusalem
(Ezra 2:9; Neh. 7:14). (See ZABBAI -T0003852.)
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("pure".) Hebrew of Zacchaeus; 760 of the family of Zacchai
returned with Zerubbabel (Ezra 2:9; Nehemiah 7:14).
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za-ke'-us (Zakchaios, from zakkay, "pure"):
(1) A publican with whom Jesus lodged during His stay in
Jericho (Lk 19:1-10). He is not mentioned in the other
Gospels. Being a chief publican, or overseer, among the tax-
gatherers, Zaccheus had additional opportunity, by farming
the taxes, of increasing that wealth for which his class was
famous. Yet his mind was not entirely engrossed by material
considerations, for he joined the throng which gathered to
see Jesus on His entrance into the city. Of little stature,
he was unable either to see over or to make his way through
the press, and therefore scaled a sycomore tree. There he
was singled out by Jesus, who said to him, "Zacchaeus, make
haste, and come down; for to-day I must abide at thy house"
(Lk 19:5). The offer thus frankly made by Jesus was accepted
eagerly and gladly by Zaccheus; and the murmurings of the
crowd marred the happiness of neither. How completely the
new birth was accomplished in Zaccheus is testified by his
vow to give half of his goods to the poor, and to make
fourfold restitution where he had wrongfully exacted. The
incident reveals the Christian truth that just as the
publican Zaccheus was regarded by the rest of the Jews as a
sinner and renegade who was unworthy to be numbered among
the sons of Abraham, and was yet chosen by our Lord to be
His host, so the social outcast of modern life is still a
son of God, within whose heart the spirit of Christ is
longing to make its abode. "For the Son of man came to seek
and to save that which was lost" (Lk 19:10).
(2) An officer of Judas Maccabeus (2 Macc 10:19).
(3) A Zaccheus is mentioned in the Clementine Homilies
(iii.63) as having been a companion of Peter and appointed
bishop of Caesarea.
(4) According to the Gospel of the Childhood, by Thomas,
Zaccheus was also the name of the teacher of the boy Jesus.
C. M. Kerr
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-(A collector of taxes in Jericho)
-Hosts Jesus
Lu 19:1-10
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(pure), a tax-collector near Jericho, who, being short in
stature climbed up into a sycamore tree in order to obtain a
sight of Jesus as he passed through that place. Lu 19:1-10
Zacchaeus was a Jew, as may be inferred from his name and from
the fact that the Saviour speaks of him expressly as "a son of
Abraham." The term which designates his office -"the chief
among the publicans" -is unusual, but describes him, no doubt,
as the superintendent of customs or tribute in the district of
Jericho, where he lived. The office must have been a lucrative
one in such a region, and it is not strange that Zacchaeus is
mentioned by the evangelists as a rich man. The Saviour spent
the night probably in the house of Zacchaeus, and the next day
pursued his journey. He was in the caravan from Galilee which
was going to Jerusalem to keep the Passover.
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pure, a superintendant of customs; a chief tax-gather
(publicanus) at Jericho (Luke 19:1-10). "The
collection of
customs at Jericho, which at this time produced and
exported a
considerable quantity of balsam, was undoubtedly an
important
post, and would account for Zacchaeus being a rich
man." Being
short of stature, he hastened on before the
multitude who were
thronging about Christ as he passed through Jericho
on his way
to Jerusalem, and climbed up a sycamore tree that he
might be
able to see him. When our Lord reached the spot he
looked up to
the publican among the branches, and addressing him
by name,
told him to make haste and come down, as he intended
that day to
abide at his house. This led to the remarkable
interview
recorded by the evangelist, and to the striking
parable of the
ten pounds (Luke 19:12-27). At Er-riha (Jericho)
there is a
large, venerable looking square tower, which goes by
the
traditional name of the House of Zacchaeus.
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(See ZACCHAI.) Luke 19:1-10. The Lord Jesus had received
Bartimaeus' application on the day of His entry into
Jericho. (See BARTIMAEUS; JERICHO . Later in His progress,
when He had passed through Jericho and had healed the blind,
He met Zacchaeus, chief among the publicans or tax
gatherers, i.e. superintendent of customs and tribute in the
district of Jericho famed for its balsam, and so rich. The
Lord had shortly before encountered the rich young ruler, so
loveable, yet lacking one thing, the will to part with his
earthly treasure and to take the heavenly as his portion. He
had said then, "how hardly shall they that have riches enter
into the kingdom of God;" yet to show us that "the things
impossible with men are possible with God" (Luke 18:18-27),
and that riches are not an insuperable barrier against
entrance into heaven, the case of the rich yet saved
Zacchaeus follows. Holding his commission from his Roman
principal contractor to the state (publicanus, manceps) to
collect the dues imposed by Rome on the Jews, Zacchaeus had
subordinate publicans under him.
The palm groves of Jericho and its balsam gardens
(now no longer existing) were so valuable that Antony gave
them as a source of revenue to Cleopatra, and Herod the
Great redeemed them for his benefit. Zacchaeus "sought to
see Jesus who He was." Evidently, Zacchaeus had not seen
Jesus in person before, but had heard of His teachings and
miracles. So, his desire was not merely from curiosity; as
in the case of the young ruler, desire for "eternal life"
entered into his wish to see the Saviour, but unlike the
rich young ruler he had no self-complacent thought, "all the
commandments I have kept from my youth up"; sense of sin and
need on the contrary were uppermost in his mind, as the
sequel shows...
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zak'-ur (zakkur, perhaps "ventriloquist" (Gray, Nu, 137)):
(1) Father of Shammua the Reubenite spy (Nu 13:4).
(2) A Simeonite (1 Ch 4:26); the King James Version "Zacchur."
(3) Levites: (a) a Merarite (1 Ch 24:27); (b) a "son" of Asaph
(1 Ch 25:2,10; Neh 12:35); (c) Neh 10:12 (Hebrew verse 13),
and probably the same as in Neb 13:13, father of Hanan.
(4) A marginal reading in Ezr 8:14 for Zabbud where Kethibh is
really "Zabud".
See ZABBUD.
(5) Son of Imri and one of the builders of Jerusalem (Neh
3:2).
David Francis Roberts
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-1. Son of Nathan
1Ch 2:36,37
-2. An Ephraimite
1Ch 7:21
-3. One of David's valiant men
1Ch 11:41
-4. An assassin of King Joash
2Ch 24:26; 25:3,4
Called JOZACHAR in
2Ki 12:21
-5. Three Israelites who divorced their Gentile wives
Ezr 10:27,33,43
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(gift).
1. Son of Nathan son of Attai, son of Ahlai Sheshan's
daughter, 1Ch 2:31-37 and hence called son of Ahlai. 1Ch 11:41
(B.C. 1046.) He was one of David's mighty men but none of his
deeds have been recorded. The chief interest connected with
him is in his genealogy, which is of considerable importance
in a chronological point of view.
2. An Ephraimite, if the text of 1Ch 7:21 Isa correct.
3. Son of Shimeath, an Ammonitess; an assassin who,
with Jehozabad, slew King Joash, according to 2Ch 24:26 (B.C.
840); but in 2Ki 12:21 his name is written, probably more
correctly, JOZACHAR.
4. A layman of Israel, of the sons of Zattu, who put
away his foreign wife at Ezra's command. Ezr 10:27 (B.C. 458.)
5. One of the descendants of Hashum who had married a
foreign wife after the captivity. Ezr 10:33 (B.C. 458.)
6. One of the sons of Nebo whose name is mentioned
under the same circumstances as the two preceding. Ezr 10:43
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gift. (1.) One of David's valiant men (1 Chr. 11:41), the
descendant of Ahlai, of the "children of Sheshan"
(2:31).
(2.) A descendant of Tahath (7:21).
(3.) The son of Shemath. He conspired against Joash,
king of
Judah, and slew him (2 Chr. 24:25, 26). He is called
also
Jozachar (2 Kings 12:21).
(4.) Ezra 10:27.
(5.) Ezra 10:33.
(6.) Ezra 10:43.
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Contracted from Zebadijah, "Jehovah hath given him."
1. Son of Nathan, great grandson of Ahlai, Sheshun's
daughter (1 Chronicles 2:31-37). See Smith's Dict. in proof
that this genealogy ends in the time of Hezekiah. "Son"
means great grandson "of Ahlai" (1 Chronicles 11:41). One of
David's mighty men. Sheshan married an Egyptian husband,
Jarha; of her as being the Israelite parent Zabad is called
"the son," i.e. descendant, just as Joab, Abishai, and
Asahel, are called from the mother's side sons of Zeruiah,
who married a foreigner.
2. An Ephraimite (1 Chronicles 7:21).
3. A domestic palace servant of king Joash, one of
the slayers of Joash; son of Shimeath an Ammonitess (2
Chronicles 24:26). Jozachar in 2 Kings 12:20-21; Zachar is
the abbreviation, and Zabad is a transcriber's error for
Zachar! One of a powerful conspiracy stirred up by Joash's
unpopularity owing to his idolatries, oppression, and
foreign disasters (2 Chronicles 24). Amaziah executed him,
but not his children (2 Chronicles 25:3-4; Deuteronomy
24:16).
4. Son of Zattu; put away his foreign wife (Ezra
10:27).
5. Descendant of Hashum; did the same (Ezra 10:33).
6. Son of Nebo; did the same (Ezra 10:43).
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