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每日一詞 主題辭典 聖經人名 聖經地名 聖經英文

搜尋方式: 本搜尋引擎限搜尋一個字,採模糊比對。

目前本系統共收錄了 1,856 個聖經相關人名
以及 HDBN 包含了 2,616 個姓名的意義解釋。


中文名字 英文名字 查詢經文 代表經文 Nave's Topical Bible ISBE Easton HBND SDB
哈哥斯 HAKKOZ
代表
拉2:61
ISBE
hak-oz (haqqots, or ha-qots, "the nimble"):
(1) A priest and chief of the 7th course of Aarons sons selected by David (1 Ch 24:10). According to Ezr 2:61; Neh 3:4,21; 7:63, his descendants returned with Zerubbabel from the captivity. But the King James Version considers the name in Ezra and Nehemiah as having the article prefixed, hence renders "Koz."
(2) One of Judahs descendants (1 Ch 4:8).
Easton
the thorn, the head of one of the courses of the priests (1 Chr. 24:10).
HDBN
a thorn; summer; an end
SBD
(thorn ), a priest, the chief of the seventh course in the service of the sanctuary, as appointed by David. ( 1 Chronicles 24:10 ) In ( Ezra 2:61 ) and Nehe 3:4,21 the name occurs again as Koz in the Authorized Version.
哈基 HAGGI
代表
創46:16 民26:12
ISBE
hag-i (chaggi, "festive"): The second son of Gad (Gen 46:16; Nu 26:15). The latter refers to his descendants as Haggites, of whom nothing else is known.
SBD
(festive ), second son of Gad. ( Genesis 46:16 ; Numbers 26:15 )
哈基利 HAGGERI
代表
代上11:30 代上11:38 撒下23:36
ISBE
hag-e-ri.
See HAGRI.
HDBN
Haggi
SBD
(wanderer ) was one of the mighty men of Davids guard, according to ( 1 Chronicles 11:38 ) The parallel passage -- ( 2 Samuel 23:36 ) --has "Bani the Gadite," which is probably the correct reading. (B.C. 1046.)
哈基雅 HAGGIAH
代表
代上6:30
ISBE
ha-gi-a (chaggiyah, "feast of Yah"): Named in 1 Ch 6:30 as among the descendants of Levi.
HDBN
the Lords feast
SBD
(festival of Jehovah ), a Merarite Levite. ( 1 Chronicles 6:30 )
哈塔 HATHATH
代表
代上4:13
ISBE
ha-thath (chathath, "terror"): Son of Othniel and grandson of Kenaz (1 Ch 4:13).
Easton
terror, son of Othniel (1 Chr. 4:13).
HDBN
fear
SBD
(fearful ), one of the sons of Othniel the Kenazite. ( 1 Chronicles 4:13 )
哈多蘭 HADORAM
代表
創10:27 創10:17 代上1:21 代上18:10 撒下8:9 撒下8:10
ISBE
ha-do-ram (hadhoram):
(1) Son of Joktan and apparently 6th in descent from Noah (Gen 10:27 parallel 1 Ch 1:21).
(2) Son of Tou, king of Hamath, sent by his father with presents to King David (1 Ch 18:10). In 2 Sam 8:9,10, written probably incorrectly "Joram," "son of Toi."
(3) Rehoboams superintendent of the forced labor department (2 Ch 10:18), called Adoram 1 Ki 12:18, a contraction of ADONIRAM (which see). He was sent by Rehoboam as messenger to Israel at the time of the revolt of the ten tribes and was stoned to death by them.
George Rice Hovey
Easton
is exalted. (1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chr. 18:10; called Joram 2 Sam. 8:10). (2.) The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21). (3.) One who was "over the tribute;" i.e., "over the levy." He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Kings 4:6).
HDBN
their beauty; their power
SBD
(noble honor ). The fifth son of Joktan. ( Genesis 10:27 ; 1 Chronicles 1:21 ) His settlements, unlike those of many of Joktans sons, have not been identified. Son of Tou or Toi king of Hamath; his fathers ambassador to congratulate David on his victory over Hadarezer king of Zobah. ( 1 Chronicles 18:10 ) (B.C. 1035.) The form assumed in Chronicles by the name of the intendant of taxes under David, Solomon and Rehoboam. ( 2 Chronicles 10:18 ) In Kings the name is given in the longer form of ADONIRAM, but in Samuel, ( 2 Samuel 20:24 ) as ADORAM.
哈大 HADAR
代表
創25:15 代上1:30 創36:35 創36:36 代上1:46 代上1:47 代上1:50 創36:39 王上11:14 王上11:15 王上11:16 王上11:17 王上11:18 王上11:19 王上11:20 王上11:21 王上11:22
ISBE
ha-dar (Gen 36:39).
See HADAD (3).
Easton
Adod, brave(?). (1.) A son of Ishmael (Gen. 25:15); in 1 Chr. 1:30 written Hadad. (2.) One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50, 51). It is probable that in these cases Hadar may be an error simply of transcription for Hadad.
HDBN
power; greatness
SBD
[HADAD]
哈大利謝 HADAREZER
代表
代上18:5 撒下8:3 王上11:23
ISBE
had-ar-e-zer.
See HADADEZER.
Easton
Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in 2 Sam. 10.
HDBN
same as Hadadezer
SBD
(Hadads help ), son of Rehob, ( 2 Samuel 8:3 ) the king of the Aramite state of Zobah, who was pursued by David and defeated with great loss. ( 1 Chronicles 18:3 1 Chronicles 18:4 ) (B.C. 1035.) After the first repulse of the Ammonites and their Syrian allies by Joab, Hadarezer sent his army to the assistance of his kindred the people of Maachah, Rehob and Ishtob. ( 1 Chronicles 19:16 ; 2 Samuel 10:15 ) comp. 2Sam 10:8 Under the command of Shophach or Shobach, the captain of the host, they crossed the Euphrates, joined the other Syrians, and encamped at a place called Helam. David himself came from Jerusalem to take the command of the Israelite army. As on the former occasion, the route was complete.
哈大底謝 HADADEZER
代表
撒下8:3 撒下10:16 王上11:23 代上18:3 代上18:4 代上18:5 代上18:6 代上18:7 代上19:16
ISBE
had-ad-e-zer (hadhadh`ezer; so 2 Sam 8; 1 Ki 11:23, but hadhar`ezer, 2 Sam 10; 1 Ch 18): Mentioned in connection with Davids wars of conquest (2 Sam 8:3 ff; 2 Sam 10:1-19; 1 Ch 18:3 ff); was king of Zobah in Syria. The exact position and size of this Syrian principality are uncertain, but it seems to have extended in Davids time southward toward Ammon and eastward to the Euphrates. When the Ammonites had put themselves in the wrong with David by the insult done to his ambassadors (2 Sam 10:1-5) they summoned to their aid against the incensed king of Israel the Syrians of various adjoining principalities, among them the Syrians of Zobah under Hadadezer, the son of Rehob. The strategy of Joab, who set the force under command of Abishai his brother in array against the Ammonites, and himself attacked the Syrian allies, won for Israel a decisive victory. Not content with this result, Hadadezer gathered together another Syrian force, summoning this time also "the Syrians that were beyond the River" (2 Sam 10:16), with Shobach the captain of his host at their head. On this occasion David himself took command of the Israelite forces and again defeated them near Helam, Shobach being left dead on the field. Hadadezer and his Syrian vassals, finding resistance hopeless, "made peace with Israel and served them" (2 Sam 10:19). For the name Hadador Hadarezer, see BENHADAD.

LITERATURE.
Winckler, Geschichte Israels, I, 137 ff; McCurdy, HPM, 204; Maspero, The Struggle of the Nations, 731.
T. Nicol.
Easton
Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north "to recover his border" (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, "to recover his dominion", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, "shields of gold" and "very much brass," from which afterwards the "brasen sea, and the pillars, and the vessels of brass" for the temple were made (1 Chr. 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).
HDBN
beauty of assistance
SBD
( 2 Samuel 8:3-12 ; 1 Kings 11:23 ). [HADAREZER]
哈大沙 HADOSSAH
代表
斯2:7
哈嫩 HANUN
代表
撒下10:1 代上19:1 尼3:30 尼3:13
ISBE
ha-nun (chanun, "favored," "pitied"):
(1) A son and successor of Nahash, king of Ammon. Upon the death of Nahash, David sent sympathetic communications to Hanun, which were misinterpreted and the messengers dishonored. Because of this indignity, David waged a war against him, which caused the Ammonites to lose their independence (2 Sam 10:1 ff; 1 Ch 19:1 ff).
(2) One of the six sons of Zalaph who assisted in repairing the East wall of Jerusalem (Neh 3:30).
(3) One of the inhabitants of Zanoah who repaired the Valley Gate in the wall of Jerusalem (Neh 3:13).
Byron H. Dement
Easton
graciously given. (1.) The son and successor of Nahash, king of Moab. David's messengers, sent on an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly insulted that he proclaimed war against Hanun. David's army, under the command of Joab, forthwith crossed the Jordan, and gained a complete victory over the Moabites and their allies (2 Sam. 10:1-14) at Medeba (q.v.). (2.) Neh. 3:13. (3.) 3:30.
HDBN
gracious; merciful
SBD
(favored ). Son of Nahash ( 2 Samuel 10:1 2 Samuel 10:2 ; 1 Chronicles 19:1 1 Chronicles 19:2 ) king of Ammon, who dishonored the ambassadors of David, ( 2 Samuel 10:4 ) and involved the Ammonites in a disastrous war, ( 2 Samuel 12:31 ; 1 Chronicles 19:6 ) (B.C. 1035.) A man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem. ( Nehemiah 3:13 ) (B.C. 446). The sixth son of Zalalph, who also assisted in the repair of the wall, apparently on the east side. ( Nehemiah 3:30 ) (B.C. 446.)
哈尼弗 HARNEPHER
代表
代上7:36
ISBE
har-ne-fer, har-ne-fer (charnepher): A member of the tribe of Asher (1 Ch 7:36).
Easton
a chief of the tribe of Asher (1 Chr. 7:36).
HDBN
the anger of a bull; increasing heat
SBD
(panting ), one of the sons of Zophah, of the tribe of Asher. ( 1 Chronicles 7:36 )
哈崙 HARUM
代表
代上4:8
ISBE
ha-rum, har-um (charum): A Judahite (1 Ch 4:8).
Easton
elevated, (1 Chr. 4:8), a descendant of Judah.
HDBN
high; throwing down
SBD
(lofty ), father of Aharhel, in one of the most obscure genealogies of Judah. ( 1 Chronicles 4:8 )
哈巴洗泥雅 HABAZINIAH
代表
耶35:3 耶35:4 耶35:5 耶35:6
ISBE
(chabhatstsinyah. Thus in the King James Version, but more correctly as in the Revised Version (British and American) HABAZZINIAH, hab-a-zi-ni-a (Jer 35,3)): The grandfather of Jaazaniah, who was the leader of the Rechabites who were tested by Jeremiah as to their obedience to their ancestors command with reference to wine. Their loyalty to the commands of Jonadab was effectively used by Jeremiah in an appeal to the people of Judah to obey the words of Yahweh.
SBD
(light of Jehovah ), apparently the head of one of the families of the Rechabites. ( Jeremiah 35:3 ) (B.C. before 589.)
哈巴谷 HABAKKUK
代表
哈1:1 哈1:6
ISBE
ha-bak-uk, hab-a-kuk:
I. THE AUTHOR
1. Name
2. Life
II. THE BOOK
1. Interpretation of Habakkuk 1 and 2
2. Contents
3. Style
4. Integrity
III. THE TIME
1. Date
2. Occasion
IV. ITS TEACHING
1. Universal Supremacy of Yahweh
2. Faithfulness the Guarantee of Permanency

LITERATURE
I. The Author.
1. Name:
Habakkuk (chabhaqquq) means "embrace," or "ardent embrace." #Some of the ancient rabbis, connecting the name with 2 Ki 4:16, "Thou shalt embrace a son," imagined that the prophet was the son of the Shunammite woman. The Septuagint form of the name, Hambakoum; Theodotion Hambakouk, presupposes the Hebrew chabbaquq. A similar word occurs in Assyrian as the name of a garden plant.
2. Life:
Practically nothing is known of Habakkuk. The book bearing his name throws little light upon his life, and the rest of the Old Testament is silent concerning him; but numerous legends have grown up around his name. The identification of the prophet with the son of the Shunammite woman is one. Another, connecting Isa 21:6 with Hab 2:1, makes Habakkuk the watchman set by Isaiah to watch for the fall of Babylon. One of the recensions of the Septuagint text of Bel and the Dragon declares that the story was taken "from the prophecy of Habakkuk, the son of Jesus of the tribe of Levi." This must refer to an unknown apocryphal book ascribed to our prophet. What authority there may be for calling his father Jesus we do not know. The claim that he was of the tribe of Levi may be based upon the presence of the musical note at the end of the third chapter. According to the Lives of the Prophets, ascribed, though perhaps erroneously, to Epiphanius, bishop of Salamis in Cyprus during the latter part of the 4th century AD, he belonged to Bethtsohar, of the tribe of Simeon. A very interesting story is found in Bel and the Dragon (33-39), according to which Habakkuk, while on his way to the field with a bowl of pottage, was taken by an angel, carried to Babylon and placed in the lions den, where Daniel ate the pottage, when Habakkuk was returned to his own place. According to the Lives, Habakkuk died two years before the return of the exiles from Babylon. All these legends have little or no historical value.
II. The Book.
1. Interpretation of Habakkuk 1 and 2:
It is necessary to consider the interpretation of Hab 1 and 2 before giving the contents of the book, as a statement of the contents of these chapters will be determined by their interpretation. The different interpretations advocated may be grouped under three heads: (1) According to the first view: Hab 1:2-4: The corruption of Judah; the oppression of the righteous Jews by the wicked Jews, which calls for the Divine manifestation in judgment against the oppressors. 1:5-11: Yahweh announces that He is about to send the Chaldeans to execute judgment. 1:12-17: The prophet is perplexed. He cannot understand how a righteous God can use these barbarians to execute judgment upon a people more righteous than they. He considers even the wicked among the Jews better than the Chaldeans. 2:1-4: Yahweh solves the perplexing problem by announcing that the exaltation of the Chaldeans will be but temporary; in the end they will meet their doom, while the righteous will live. 2:5-20: Woes against the Chaldeans.
(2) The second view finds it necessary to change the present arrangement of Hab 1:5-11; in their present position, they will not fit into the interpretation. For this reason Wellhausen and others omit these verses as a later addition; on the other hand, Giesebrecht would place them before 1:2, as the opening verses of the prophecy. The transposition would require a few other minor changes, so as to make the verses a suitable beginning and establish a smooth transition from 1:11 to 1:2. Omitting the troublesome verses, the following outline of the two chapters may be given: 1:2-4: The oppression of the righteous Jews by the wicked Chaldeans. 1:12-17: Appeal to Yahweh on behalf of the Jews against their oppressors. 2:1-4: Yahweh promises deliverance (see above). 2:5-20: Woes against the Chaldeans.
(3) The third view also finds it necessary to alter the present order of verses. Again Hab 1:5-11, in the present position, interferes with theory; therefore, these verses are given a more suitable place after 2:4. According to this interpretation the outline is as follows: 1:2-4: Oppression of the righteous Jews by the wicked Assyrians (Budde) or Egyptians (G. A. Smith). 1:12-17: Appeal to Yahweh on behalf of the oppressed against the oppressor. 2:1-4: Yahweh promises deliverance (see above). 1:5-11: The Chaldeans will be the instrument to execute judgment upon the oppressors and to bring deliverance to the Jews. 2:5-20: Woes against the Assyrians or Egyptians.
A full discussion of these views is not possible in this article (see Eiselen, Minor Prophets, 466-68). It may be sufficient to say that on the whole the first interpretation, which requires no omission or transposition, seems to satisfy most completely the facts in the case.
2. Contents:
The contents of Hab 1 and 2 are indicated in the preceding paragraph. Hab 3 contains a lyrical passage called in the title "Prayer." The petitioner speaks for himself and the community. He remembers the mighty works of Yahweh for His people; the thought of them causes him to tremble; nevertheless, he calls for a repetition of the ancient manifestations (3:2). In majestic pictures the poet describes the wonderful appearances of Yahweh in the past (3:3-11) for His chosen people (3:12-15). The remembrance of these manifestations fills the Psalmist with fear and trembling, but also with joy and confidence in the God of his salvation (3:16-19).
3. Style:
Only the Hebrew student can get an adequate idea of the literary excellence of the Book of Habakkuk. "The literary power of Habakkuk," says Driver, "is considerable. Though his book is a brief one, it is full of force; his descriptions are graphic and powerful; thought and expression are alike poetic; he is still a master of the old classical style, terse, parallelistic, pregnant; there is no trace of the often prosaic diffusiveness which manifests itself in the writings of Jeremiah and Ezekiel. And if Hab 3 be his, he is, moreover, a lyric poet of high order; the grand imagery and the rhythmic flow of this ode will bear comparison with some of the finest productions of the Hebrew muse."
4. Integrity:
More than half of the book, including Hab 1:5-11; 2:9-20, and chapter 3 entire, has been denied to the prophet Habakkuk. If the prophecy is rightly interpreted (see above), no valid reason for rejecting 1:5-11 can be found. Hab 2:9-20 are denied to Habakkuk chiefly on two grounds: (1) The "woes" are said to be in part, at least, unsuitable, if supposed to be addressed to the Chaldean king. This difficulty vanishes when it is borne in mind that the king is not addressed as an individual, but as representing the policy of the nation, as a personification of the nation. (2) Some parts, especially 2:12-14, "consist largely of citations and reminiscences of other passages, including some late ones" (compare 2:12 with Mic 3:10; Hab 2:13 with Jer 51:58; Hab 2:14 with Isa 11:9; Hav 2:16b with Jer 25:15,16; Hab 2:18-20 with Isa 44:9 ff; 46:6,7; Jer 10:1-16). Aside from the fact that the argument from literary parallels is always precarious, in this case the resemblances are few in number and of such general character that they do not necessarily presuppose literary dependence. Habakkuk 3 is denied to the prophet even more persistently, but the arguments are by no means conclusive. The fact that the chapter belongs to the psalm literature does not prove a late date unless it is assumed, without good reasons, that no psalms originated in the preexilic period. Nor do the historical allusions, which are altogether vague, the style, the relation to other writers, and the character of the religious ideas expressed, point necessarily to a late date. The only doubtful verses are 2:16 ff, which seem to allude to a calamity other than the invasion of the Chaldeans; and Driver says, not without reason, "Had the poet been writing under the pressure of a hostile invasion, the invasion itself would naturally have been expected to form a prominent feature in this picture." Hence, while it may be impossible to prove that Habakkuk is the author of the prayer, it is equally impossible to prove the contrary; and while there are a few indications which seem to point to a situation different from that of Habakkuk, they are by no means definite enough to exclude the possibility of Habakkuks authorship.
III. The Time.
1. Date:
The question of date is closely bound up with that of interpretation. Budde, on theory that the oppressors, threatened with destruction, are the Assyrians (see above, 3), dates the prophecy 621 to 615 BC. Granting that the Assyrians are in the mind of the prophet, the date suggested by Betteridge (AJT, 1903, 674 ff), circa 701 BC, is to be preferred; but if the Assyrians are not the oppressors, then with the Assyrians fall the dates proposed by Budde and Betteridge. If the prophecy is directed against Egypt, we are shut up to a very definite period, between 608 and 604 BC, for the Egyptian supremacy in Judah continued during these years only. If the Egyptians are not the oppressors, another date will have to be sought. If the Chaldeans are the oppressors of Judah, the prophecy must be assigned to a date subsequent to the battle of Carchemish in 605-604, for only after the defeat of the Egyptians could the Chaldeans carry out a policy of world conquest; and it was some years after that event that the Chaldeans first came into direct contact with Judah. But on this theory, Hab 1:2-4,12 ff; 2:8 ff, presupposes the lapse of a considerable period of conquest, the subduing of many nations, the cruel oppression of Judah for some length of time; therefore, Nowack is undoubtedly correct, on this theory, in bringing the prophecy down to a period subsequent to the first exile in 597, or, as he says, "in round numbers about 590 BC."
A different date must be sought if Hab 1:2-4 is interpreted as referring to the oppression of Jews by Jews, and 1:5 ff, as a threat that Yahweh will raise up the Chaldeans, already known as a nation thirsting for blood, to punish the wickedness of Judah. These verses would seem to indicate (1) that the Chaldeans had not yet come into direct contact with Judah, and (2) that they had already given exhibitions of the cruel character of their warfare. Nebuchadnezzar advanced against Judah about 600 BC; but the years since the fall of Nineveh, in 607-606, and the battle of Carchemish, in 605-604, had given abundant opportunity to the Chaldeans to reveal their true character, and to the prophet and his contemporaries to become acquainted with this cruel successor of Nineveh. On this theory, therefore, the prophetic activity of Habakkuk must be assigned to shortly before 600 BC.
2. Occasion:
If Habakkuk prophesied about 600 BC, he lived under King Jehoiakim. The pious and well-meaning Josiah had been slain in an attempt to stop the advance of Egypt against Assyria. With his death the brief era of reform came to an end. After a reign of three months Jehoahaz was deposed by Pharaoh-necoh, who placed Jehoiakim on the throne. The latter was selfish, tyrannical and godless. In a short time the deplorable conditions of Manassehs reign returned. It was this situation that caused the prophets first perplexity: "O Yahweh, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save" (Hab 1:2).
IV. Its Teaching.
In the Book of Hab a new type of prophecy appears. The prophets were primarily preachers and teachers of religion and ethics. They addressed themselves to their fellow-countrymen in an attempt to win them back to Yahweh and a righteous life. Not so Habakkuk. He addresses himself to Yahweh, questioning the justice or even the reality of the Divine Providence. He makes complaint to God and expostulates with Him. The prophet Habakkuk, therefore, is a forerunner of the author of the Book of Job. "As a whole, his book is the fruit of religious reflection. It exhibits the communings and questionings of his soul--representative, no doubt, of many other pious spirits of the time--with God; and records the answers which the Spirit of God taught him for his own sake and for the sake of tried souls in every age.
Habakkuk has been called the prophet of faith. He possessed a strong, living faith in Yahweh; but he, like many other pious souls, was troubled and perplexed by the apparent inequalities of life. He found it difficult to reconcile these with his lofty conception of Yahweh. Nevertheless, he does not sulk. Boldly he presents his perplexities to Yahweh, who points the way to a solution, and the prophet comes forth from his trouble with a faith stronger and more intense than ever. It is in connection with his attempts to solve the perplexing problems raised by the unpunished sins of his countrymen and the unlimited success of the Chaldeans that Habakkuk gives utterance to two sublime truths:
1. The Universal Supremacy of Yahweh:
Yahweh is interested not only in Israel. Though Habakkuk, like the other prophets, believes in a special Divine Providence over Israel, he is equally convinced that Yahwehs rule embraces the whole earth; the destinies of all the nations are in His hand. The Chaldeans are punished not merely for their sins against Judah, but for the oppression of other nations as well. Being the only God, He cannot permit the worship of other deities. Temporarily the Chaldeans may worship idols, or make might their god, they may "sacrifice unto their net," and burn incense "unto their drag," because by them "their portion is fat and their food plenteous"; but Yahweh is from everlasting, the Holy One, and He will attest His supremacy by utterly destroying the boastful conqueror with his idols.
2. Faithfulness the Guarantee of Permanency:
The second important truth is expressed in Hab 2:4: "The righteous shall live by his faith" (the American Revised Version, margin "faithfulness"). Faithfulness assures permanency. The thought expressed by the prophet is not identical with that expressed by the apostle who quotes the words (Gal 3:11); nevertheless, the former also gives expression to a truth of profound significance. "Faithfulness" is with the prophet an external thing; it signifies integrity, fidelity, steadfastness under all provocations; but this implies, in a real sense, the New Testament conception of faith as an active principle of right conduct. A living faith determines conduct; religion and ethics go hand in hand, and especially in the hour of adversity a belief in Yahweh and unflinching reliance upon Him are the strongest preservers of fidelity and integrity. Faith without works is dead; faith expresses itself in life. Habakkuk places chief emphasis upon the expressions of faith, and he does so rightly; but in doing this he also calls attention, by implication at least, to the motive power behind the external manifestations. As an expression of living faith, 3:17-19 is not surpassed in the Old Testament.

LITERATURE.
Commentaries on the Minor Prophets by Ewald, Pusey, Keil, Orelli, G. A. Smith (Expositors Bible), Driver (New Century Bible), Eiselen; A. B. Davidson, Commentary on "Nah," "Hab," "Zeph" (Cambridge Bible); A. F. Kirkpatrick, Doctrine of the Prophets; F. C. Eiselen, Prophecy and the Prophets; F. W. Farrar, Minor Prophets ("Men of the Bible"); Driver, LOT; HDB, article "Habakkuk"; EB, article "Habakkuk."
Frederick Carl Eiselen
Easton
embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.
HDBN
he that embraces; a wrestler
SBD
or Habakkuk (embrace ), the eighth in order of the minor prophets. Of the facts of the prophets life we have no certain information. He probably lived about the twelfth or thirteenth year of Josiah, B.C. 630 or 629.
哈巴雅 HABAIAH
代表
拉2:61 拉2:62 尼7:63 尼7:64
HDBN
the hiding of the Lord
SBD
or Habajah (whom Jehovah hides ). Bene-Habaiah were among the sons of the priests who returned from Babylon with Zerubbabel. ( Ezra 2:61 ; Nehemiah 7:63 ) (B.C. before 459).
哈底大 HATITA
代表
拉2:42 尼7:45
ISBE
ha-ti-ta, hat-i-ta (chaTiTa): Head of a family among the "children of the porters" who returned from exile (Ezr 2:42; Neh 7:45; 1 Esdras 5:28, "Ateta").
Easton
exploration, one of the temple porters or janitors (Ezra 2:42). He returned from Babylon with Zerubbabel.
HDBN
a bending of sin
SBD
(exploring ). Bene-Hatita (i.e. sons of Hatita) were among the "porters" (i.e. the gate-keepers) who returned from the captivity with Zerubbabel. ( Ezra 2:42 ; Nehemiah 7:45 ) (B.C. 536.)
哈得萊 HADLAI
代表
代下28:12
ISBE
had-li, had-la-i (chadhlay, "resting"): An Ephraimite (2 Ch 28:12), father of Amasa, who was one of the heads of the tribe in the time of Pekah, king of Israel.
Easton
resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.
HDBN
loitering; hindering
哈忽 HARHUR
代表
拉2:51 尼7:53
ISBE
har-hur (charchur, "free-born" or "fever"; "Hasour): One of the Nethinim whose descendants came from Babylon with Zerubbabel (Ezr 2:51; Neh 7:53; 1 Esdras 5:31).
Easton
fever, one of the Nethinim (Ezra 2:51).
HDBN
made warm
SBD
(inflammation ). The sons of Harhur were among the Nethinim who returned from Babylon with Zerubbabel. ( Ezra 2:51 ; Nehemiah 7:53 ) (B.C. 623.)
哈悉勒玻尼 HAZELELPONI
代表
代上4:3
ISBE
haz-el-el-po-ni.
See HAZZELELPONI.
HDBN
sorrow of countenance
SBD
(shade coming upon me ), the sister of the sons of Etam in the genealogies of Judah. ( 1 Chronicles 4:3 )
哈慕他 HAMUTAL
代表
王下23:31 耶52:1
ISBE
ha-mu-tal (chamuTal, "father-in-law" or "kinsman of the dew"): A daughter of Jeremiah of Libnah, and wife of King Josiah, and mother of Jehoahaz and Zedekiah (2 Ki 23:31; 24:18; Jer 52:1). In the last two references and in the Septuagint the name appears as "Hamital." Swete gives a number of variants, e.g. 2 Ki 24:18: Codex Vaticanus, Mitat; Codex Alexandrinus, Amitath; Jer 52:1: Codex Vaticanus, Hameitaal; Codex Sinaiticus, Codex Alexandrinus Hamitaal; Codex Q Hamital.
Easton
kinsman of the dew, the daughter of Jeremiah of Libnah, wife of king Josiah, and mother of king Jehoahaz (2 Kings 23:31), also of king Zedekiah (2 Kings 24:18).
HDBN
the shadow of his heat
SBD
(akin to the dew ), daughter of Jeremiah of Libnah; one of the wives of King Josiah. ( 2 Kings 23:31 ; 24:18 ; Jeremiah 52:1 ) (B.C. 632-619.)
哈抹 HAMOR
代表
創33:19 創34:1 創34:2 創34:3 創34:4 創34:5 創34:6 創34:7 創34:8 創34:9 創34:10 創34:11 創34:12 創34:13 創34:14 創34:15 創34:16 創34:17 創34:18 創34:19 創34:20創 34:21 創34:22 創34:23 創34:24 創34:25 創34:26 創34:27 創34:28 創34:29 創34:30 創34:31
ISBE
ha-mor (chamor, "an ass"; Emmor): Hamor was the father of Shechem from whom Jacob bought a piece of ground on his return from Paddan-aram for one hundred pieces of silver (Gen 33:19), and the burial place of Joseph when his body was removed from Egypt to Canaan (Josh 24:32). "The men of Hamor" were inhabitants of Shechem, and suffered a great loss under Abimelech, a prince over Israel (Jdg 9:22-49). Dinah, Jacobs daughter, was criminally treated by Hamor, who requested her to be given to him in marriage, in which plan he had the cooperation of his father, Shechem. The sons of Jacob rejected their proposition and laid a scheme by which the inhabitants of the city were circumcised, and in the hour of helplessness slew all the males, thus wreaking special vengeance upon Hamor and his father Shechem. It is mere conjecture to claim that Hamor and Dinah were personifications of early central Palestinian clans in sharp antagonism, and that the course of Simeon and Levi was really the treachery of primitive tribes. Because the word Hamor means "an ass" and Shechem "a shoulder," there is no reason for rejecting the terms as designations of individuals and considering the titles as mere tribal appellations.
Byron H. Dement
Easton
he-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Gen. 33:19). He is called "Emmor" in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob's daughter (Gen. 34:20). Hamor and Shechem were also slain (ver. 26).
HDBN
an ass; clay; dirt
SBD
(an ass ), a Hivite who at the time of the entrance of Jacob on Palestine was prince of the land and city of Shechem. ( Genesis 33:19 ; Genesis 34:2 Genesis 34:4 Genesis 34:6 Genesis 34:8 Genesis 34:13 Genesis 34:18 Genesis 34:20 Genesis 34:24 Genesis 34:26 ) (B.C. 1737.) [DINAH]
哈拉 HARIPH
代表
尼7:24 尼10:19 拉2:18
ISBE
ha-rif (chariph, chariph): One of those who returned from exile under Zerubbabel and helped to seal the covenant under Nehemiah and Ezra (Neh 7:24; 10:19 (20)). Ezr 2:18 has "Jorah."
Easton
autumnal rain. (1.) Neh. 7:24. (2.) 10:19.
SBD
(a plucking-off ). A hundred and twelve of the Bene-Hariph returned from the captivity with Zerubbabel. ( Nehemiah 7:24 ) The name occurs again among the "heads of the people" who sealed the covenant. ch. ( Nehemiah 10:19 )
哈拔大拿 HASHBADANA
代表
尼8:4
Easton
consideration in judging, stood at Ezra's left hand when he read the law (Neh. 8:4).
SBD
(considerate judge ), one of the men (probably Levites) who stood on Ezras left hand while he read the law to the people in Jerusalem. ( Nehemiah 8:4 ) (B.C.410.)
哈拿 HANNAH
代表
撒上1:2 撒上1:9 撒上1:10 撒上1:11 撒上1:12 撒上1:13 撒上1:14 撒上1:15 撒上1:16 撒上1:17 撒上1:18 撒上1:19 撒上1:20 撒上1:21 撒上1:22 撒上1:23 撒上1:24 撒上1:25 撒上1:26 撒上1:27 撒上1:28 撒上2:21
ISBE
han-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her sons name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1 Sam 1). Hannah became the mother of five other children, three sons and two daughters (1 Sam 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1 Sam 2:19). She was a prophetess of no ordinary talent, as is evident from her elevated poetic deliverance elicited by Gods answer to her prayer (1 Sam 2:1-10).
Byron H. Dement
Easton
favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these "yearly" visits, being grieved by reason of Peninnah's conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (1 Sam. 1:14-16). After hearing her explanation he retracted his injurious charge and said to her, "Go in peace: and the God of Israel grant thee thy petition." Perhaps the story of the wife of Manoah was not unknown to her. Thereafter Elkanah and his family retired to their quiet home, and there, before another Passover, Hannah gave birth to a son, whom, in grateful memory of the Lord's goodness, she called Samuel, i.e., "heard of God." After the child was weaned (probably in his third year) she brought him to Shiloh into the house of the Lord, and said to Eli the aged priest, "Oh my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: therefore I also have granted him to the Lord; as long as he liveth he is granted to the Lord" (1 Sam. 1:27, 28, R.V.). Her gladness of heart then found vent in that remarkable prophetic song (2:1-10; comp. Luke 1:46-55) which contains the first designation of the Messiah under that name (1 Sam. 2:10, "Annointed" = "Messiah"). And so Samuel and his parents parted. He was left at Shiloh to minister "before the Lord." And each year, when they came up to Shiloh, Hannah brought to her absent child "a little coat" (Heb. meil, a term used to denote the "robe" of the ephod worn by the high priest, Ex. 28:31), a priestly robe, a long upper tunic (1 Chr. 15:27), in which to minister in the tabernacle (1 Sam. 2:19; 15:27; Job 2:12). "And the child Samuel grew before the Lord." After Samuel, Hannah had three sons and two daughters.
HDBN
gracious; merciful; he that gives
SBD
(grace ), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. ( 1 Samuel 2:1-10 ) with Luke 1:46-55 see also ( Psalms 113:1 ) ... has been noticed.


ISBE - 國際標準聖經百科全書 (International Standard Bible Encyclopedia)
Easton - Easton's Bible Dictionary
HBND - Hitchcock's Bible Names Dictionary
SBD - Smith's Bible Dictionary