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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
拉末 RAMOTH
代表
拉10:29
Easton
heights. A Levitical city in the tribe of Issachar (1 Sam. 30:27; 1 Chr. 6:73), the same as Jarmuth (Josh. 21:29) and Remeth (q.v.), 19:21.
HDBN
eminences; high places
拉比多 LAPIDOTH
代表
士4:4 士4:5
Easton
torches. Deborah is called "the wife of Lapidoth" (Judg. 4:4). Some have rendered the expression "a woman of a fiery spirit," under the supposition that Lapidoth is not a proper name, a woman of a torch-like spirit.
HDBN
enlightened; lamps
SBD
(torches ), the inhabitants of Laodicea. ( Colossians 4:16 ; Revelation 3:14 )
拉法 RAPHA
代表
代上8:2 代上8:37 代上9:43
Easton
tall. (1.) A Benjamite, the son of Binea (1 Chr. 8:2, 37), a descendant of Saul. (2.) Margin of 1 Chr. 20:4, 6, where "giant" is given in the text.
SBD
(tall ). Son of Binea, among the descendants of Saul. ( 1 Chronicles 8:37 ) One of Benjamins descendants. ( 1 Chronicles 8:2 )
拉班 LABAN
代表
創24:29 創24:30 創29:13 創29:14 創29:15 創29:16 創29:17 創29:18 創29:19 創29:20 創29:21 創29:22 創29:23 創29:24 創29:25 創29:26 創29:27 創29:28 創29:29 創29:30
ISBE
la-ban: The person named Laban, labhan; (Laban, possibly connected with the root meaning "to be white," from which in Hebrew the adjective meaning "white" has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (Genesis 24). He belonged to that branch of the family of Terah that was derived from Abrahams brother Nahor and his niece Milcah. The genealogy of this branch is traced in Gen 22:20-24; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of Genesis 24, she is referred to (24:15,24) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (24:29), he is related to his sister by the express announcement, "And Rebekah had brother, and his name was Laban." In this chapter he takes prominent part in the reception of Abrahams servant, and in the determination of his sisters future. That brothers had an effective voice in the marriage of their sisters is evident, not only from extra-Biblical sources, but from the Bible itself; see e.g. Song 8:8. In Gen 24, however, Laban is perhaps more prominent than even such custom can explain (compare 24:31,50,55), and we are led to see in him already the same forcefulness and egotism that are abundantly shown in the stories from his later life. The mans eager hospitality (verse 31), coming immediately after his mental inventory of the gifts bestowed by the visitor upon his sister (24:30), has usually, and justly, been regarded as a proof of the same greed that is his most conspicuous characteristic in the subsequent chapters.
The story of that later period in Labans life is so interwoven with the career of Jacob that little need here be added to what is said of Laban in JACOB, III, 2 (which see). By the time of Jacobs arrival he is already a very old man, for over 90 years had elapsed since Rebekahs departure. Yet even at the end of Jacobs 20 years residence with him he is represented as still energetic and active (Gen 31:19,23), not only ready for an emergency like the pursuit after Jacob, but personally superintending the management of his huge flocks.
His home is in Haran, "the city of Nahor," that is, the locality where Nahor and his family remained at the time when the rest of Terahs descendants emigrated to Canaan (Gen 11:31; 12:5). Since Haran, and the region about it where his flocks fed, belonged to the district called Aram (see PADDAN-ARAM; MESOPOTAMIA), Laban is often called "the Aramean" (English Versions of the Bible, "the Syrian," from Septuagint 5 ho Suros); see Gen 25:20; 28:5; 31:20,24. It is uncertain how far racial affinity may be read into this term, because the origin and mutual relationships of the various groups or strata of the Sere family are not yet clear. For Laban himself it suffices that he was a Semite, living within the region early occupied by those who spoke the Sere dialect that we call Aramaic. This dialect is represented in the narrative of Genesis as already differentiated from the dialect of Canaan that was Jacobs mother-tongue; for "the heap of witness," erected by uncle and nephew before they part (Gen 31:47), is called by the one Jegar-saha-dutha and by the other Galeed--phrases which are equivalent in meaning, the former Aramaic, the latter Hebrew. (Ungnad, Hebrdische Grammatik, 1912, section 6 puts the date of the differentiation of Aramaic from "Amurritish" at "about 1500 BC"; Skinner, "Genesis," ICC, argues that Gen 31:47 is a gloss, following Wellhausen, Dillmann, et al.)
The character of Laban is interesting to observe. On the one hand it shows a family likeness to the portraits of all his relations in the patriarchal group, preeminently, however, to his sister Rebekah, his daughter Rachel, and his nephew Jacob. The nearer related to Laban such figures are, the more conspicuously, as is fitting, do they exhibit Labans mingled cunning, resourcefulness, greed and self-complacency. And, on the other hand, Labans character is sui generis; the picture we get of him is too personal and complex to be denominated merely a "type." It is impossible to resolve this man Laban into a mythological personage--he is altogether human--or into a tribal representative (e.g. of "Syria" over against "Israel" = Jacob) with any degree of satisfaction to the world of scholarship. Whether a character of reliable family tradition, or of popular story-telling, Laban is "a character"; and his intimate connection with the chief personage in Israels national recollections makes it highly probable that he is no more and no less historical than Jacob himself (compare JACOB, VI).
J. Oscar Boyd
Easton
white. (1.) The son of Bethuel, who was the son of Nahor, Abraham's brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac's wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB
HDBN
white; shining; gentle; brittle
SBD
(white ). Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. ( Genesis 24:10 Genesis 24:29-60 ; 27:43 ; 29:5 ) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. ( Genesis 29:13 Genesis 29:14 ) [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Labans dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. One of the landmarks named in the obscure and disputed passage ( 1:1 ) The mention of Hezeroth has perhaps led to the only conjecture regarding Laban of which the writer is aware, namely, that it is identical with LIBNAH. ( Numbers 33:20 )
拉瑪 RAAMAH
代表
創10:7 代上1:9
Easton
thunder. (1.) One of the sons of Cush (Gen. 10:7). (2.) A country which traded with Tyre (Ezek. 27:22).
HDBN
greatness; thunder; some sort of evil
SBD
(horses mane ), a son of Cush and father of the Cushite Sheba and Dedan. ( Genesis 10:7 ) (B.C. after 2513.) The tribe of Raamah became afterward renowned as traders. ( Ezekiel 27:22 ) They were settled on the Persian Gulf.
拉米 RAMIAH
代表
拉10:25
ISBE
ra-mi-a (ramyah, "Yah has loosened" or "Yah is high"): One of the Israelites, of the sons of Parosh, mentioned in the register of those who had offended in the matter of foreign marriages (Ezr 10:25). The form of the name in 1 Esdras (9:26), "Hiermas," presupposes a Hebrew form yeremyah or possibly yirmeyah = "Jeremiah."
HDBN
exaltation of the Lord
SBD
one who had taken "a strange wife." ( Ezra 10:25 )
拉米 RAAMIAH
代表
尼7:7
ISBE
ra-a-mi-a (ra`amyah; Codex Vaticanus Naamia; Codex Alexandrinus, Rheelma): One of the leading men who returned with Zerubbabel from captivity (Neh 7:7). In the corresponding passage in Ezr 2:2, where the same list is named, a slight variation in form is given. "Reelaiah" is the name found in this passage. Doubtless, one is a corruption of the other. Both have the same root meaning.s generally been identified with Regina, mentioned by Ptolemy and Steph. Byzantr. as a city in Southeastern Arabia on the shores of the Persian Gulf. The Septuagint (Rhegma) itself supposes this site. But the Arabic name of the city here indicated is spelled with a "g" and so gives rise to a phonological difficulty. A more probable identification has been found in the Sabean ra`mah in Southwestern Arabia near Me`in in the north of Marib. Me`in was the capital of the old Minaean kingdom.
Easton
thunder of the Lord, one of the princes who returned from the Exile (Neh. 7:7); called also Reelaiah (Ezra 2:2).
HDBN
thunder
拉結 RACHEL
代表
創29:10 創29:13 創29:14 創29:15 創29:16 創29:17 創29:18 創29:19 創29:20 創29:21 創29:22 創29:23 創29:24 創29:25 創29:26 創29:27 創29:28 創29:29 創29:30創30:22 創30:23 創35:16 創35:17 創35:18 創35:19 創35:20
ISBE
ra-chel (rachel, "ewe"; Rhachel (Gen 29:6; Jer 31:15, the King James Version "Rahel")):
1. Biography:
An ancestress of Israel, wife of Jacob, mother of Joseph and Benjamin. Rachel was the younger daughter of Laban, the Aramean, the brother of Jacobs mother; so Rachel and Jacob were cousins. They met for the first time upon the arrival of Jacob at Haran, when attracted by her beauty he immediately fell in love with her, winning her love by his chivalrous act related in Gen 29:10 ff. According to the custom of the times Jacob contracted with Laban for her possession, agreeing to serve him 7 years as the stipulated price (29:17-20). But when the time had passed, Laban deceived Jacob by giving him Leah instead of Rachel. When Jacob protested, Laban gave him Rachel also, on condition that Jacob serve 7 years more (29:21-29). To her great dismay "Rachel was barren" (Gen 29:30,31), while Leah had children. Rachel, envious of her sister, complained to Jacob, who reminded her that children are the gift of God. Then Rachel resorted to the expedient once employed by Sarah under similar circumstances (16:2 ff); she bade Jacob take her handmaid Bilhah, as a concubine, to "obtain children by her" (30:3). Dan and Naphtali were the offspring of this union. The evil of polygamy is apparent from the dismal rivalry arising between the two sisters, each seeking by means of children to win the heart of Jacob. In her eagerness to become a mother of children, Rachel bargained with Leah for the mandrakes, or love-apples of her son Reuben, but all to no avail (Gen 30:14). Finally God heard her prayer and granted her her hearts desire, and she gave birth to her firstborn whom she named Joseph (Gen 30:22-24).
Some years after this, when Jacob fled from Laban with his wives, the episode of theft of the teraphim of Laban by Rachel, related in Gen 31:19,34,35, occurred. She hoped by securing the household gods of her father to bring prosperity to her own new household. Though she succeeded by her cunning in concealing them from Laban, Jacob later, upon discovering them, had them put away (35:2-4). In spite of all, she continued to be the favorite of Jacob, as is clearly evidenced by 33:2, where we are told that he assigned to her the place of greatest safety, and by his preference for Joseph, her son. After the arrival in Canaan, while they were on the way from Beth-el to Ephrath, i.e. Bethlehem, Rachel gave birth to her second son, Benjamin, and died (35:16 ff).
2. Character:
In a marked manner Rachels character shows the traits of her family, cunning and covetousness, so evident in Laban, Rebekah and Jacob. Though a believer in the true God (Gen 30:6,8,22), she was yet given to the superstitions of her country, the worshipping of the teraphim, etc. (Gen 31:19). The futility of her efforts in resorting to self-help and superstitious expedients, the love and stronger faith of her husband (Gen 35:2-4), were the providential means of purifying her character. Her memory lived on in Israel long after she died. In Ruth 4:11, the names of Rachel and Leah occur in the nuptial benediction as the foundresses of the house of Israel.
Easton
ewe, "the daughter", "the somewhat petulant, peevish, and self-willed though beautiful younger daughter" of Laban, and one of Jacob's wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob's affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob's departure from Mesopotamia, she took with her her father's teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried "in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave". Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem. This name is used poetically by Jeremiah (31:15-17) to denote God's people mourning under their calamities. This passage is also quoted by Matthew as fulfilled in the lamentation at Bethlehem on account of the slaughter of the infants there at the command of Herod (Matt. 2:17, 18).
HDBN
sheep
SBD
(ewe, or sheep ), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Genesis29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacobs deep love and long servitude for her, their marriage, and Rachels death on giving birth to Benjamin, with Jacobs grief at her loss, ( Genesis 48:7 ) makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachels stealing her fathers images, and the ready dexterity and presence of mind with which she concealed her theft. ( Genesis 31:1 ) ... "Rachel died and was buried on the way to Ephrath, which is Bethlehem. (B.C. 1729.) And Jacob set a pillar upon her grave; that is the pillar of Rachels grave unto this day." ( Genesis 35:19 Genesis 35:20 ) The site of Rachels tomb, "on the way to Bethlehem," "a little way to come to Ephrath," "in the border of Benjamin," never been questioned. It Is about two miles south of Jerusalem and one mile north of Bethlehem.
拉麥 LAMECH
代表
創4:18 創5:26 創5:28
ISBE
la-mek (lemekh; Lamech, "a strong youth"?):
(1) The name is first mentioned in Gen 4:18-24. Here Lamech, the son of Methushael, is named as the last of the descendants of Cain. He was the father of Jabel, Jubal, Tubal-cain, and Naamah. As the husband of two wives, namely, Adah and Zillah, he furnishes the first recorded instance of polygamy. It is very instructive to note that this "father of polygamy" at once becomes the first blustering tyrant and a braggadocio; we are fully permitted to draw this conclusion from his so-called "swordlay" (Gen 4:23 f). He does not put his trust in God, but in the weapons and implements invented by his sons, or rather these instruments, enhancing the physical and material powers of man, are his God. He glories in them and misconstrues the Divine kindness which insured to Cain freedom from the revenge of his fellow-men.
(2) Another Lamech. is mentioned in Gen 5:25,28 (compare 1 Ch 1:3; Lk 3:36), the son of Methuselah and the father of Noah. His words (Gen 5:29) show the great difference between this descendant of Seth and the descendant of Cain. While the one is stimulated to a song of defiance by the worldly inventions of his sons, the other, in prophetical mood, expresses his sure belief in the coming of better times, and calmly and prayerfully awaits the period of comfort and rest which he expected to be ushered in by his son Noah.
William Baur
Easton
the strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Gen. 4:18-24). His address to his two wives, Adah and Zillah (4:23, 24), is the only extant example of antediluvian poetry. It has been called "Lamech's sword-song." He was "rude and ruffianly," fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants. (2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons (Gen. 5:25-31; Luke 3:36).
HDBN
poor; made low
SBD
(powerful ), properly Lemech. The fifth lineal descendant from Cain. ( Genesis 4:18-24 ) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamechs son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. The father of Noah. ( Genesis 5:29 )
拔巴甲 BAKBAKKAR
代表
代上9:15
ISBE
bak-bak-ar baqbaqqar, "investigator": A Levite (1 Ch 9:15).
SBD
(admirable ), a Levite, apparently a descendant of Asaph. ( 1 Chronicles 9:15 ) (B.C.588.)
拔書亞 BATH-SHUA
代表
創38:2 代上2:3 代上3:5 撒下11:3 撒下15:12 撒下16:20 撒下16:21 撒下16:22 撒下16:23
SBD
[BATH-SHEBA]
拔示巴 BATH-SHEBA
代表
撒下11:3 代上3:5
ISBE
bath-she-ba, bath-she-ba (bath-shebha`, "the seventh daughter," or "the daughter of an oath," also called Bathshua bath-shua`, "the daughter of opulence" (1 Ch 3:5); the Septuagint however reads Bersabee everywhere; compare BATHSHUA; HPN, 65, 67, 77, 206 for Bath-sheba, and 67, 69, note 3, for Bathshua): Bath-sheba was the daughter of Eliam (2 Sam 11:3) or Ammiel (1 Ch 3:5); both names have the same meaning. She was the beautiful wife of Uriah the Hittite, and because of her beauty was forced by David to commit adultery (2 Sam 11:2 ff; Ps 51). Her husband Uriah was treacherously killed by the order of David (2 Sam 11:6 ff). After the death of her husband David made her his wife and she lived with him in the palace (2 Sam 11:27). Four sons sprang from this marriage (2 Sam 5:14; 1 Ch 3:5), after the first child, the adulterine, had died (2 Sam 12:14 ff). With the help of the prophet Nathan she renders futile the usurpation of Adonijah and craftily secures the throne for her son Solomon (1 Ki 1:11 ff). Later Adonijah succeeds in deceiving Bath-sheba, but his plan is frustrated by the king (1 Ki 2:13 ff). According to Jewish tradition, Prov 31 is written by Solomon in memory of his mother. In the genealogy of Jesus (Mt 16) Bath-sheba is mentioned as the former wife of Uriah and the mother of Solomon by David.
See ADONIJAH; AMMIEL; BATHSHUA; DAVID; ELIAM; NATHAN; SOLOMON.
A. L. Breslich
Easton
daughter of the oath, or of seven, called also Bath-shu'a (1 Chr. 3:5), was the daughter of Eliam (2 Sam. 11:3) or Ammiel (1 Chr. 3:5), and wife of Uriah the Hittite. David committed adultery with her (2 Sam. 11:4, 5; Ps. 51:1). The child born in adultery died (2 Sam. 12:15-19). After her husband was slain (11:15) she was married to David (11:27), and became the mother of Solomon (12:24; 1 Kings 1:11; 2:13). She took a prominent part in securing the succession of Solomon to the throne (1 Kings 1:11, 16-21).
SBD
or Bath-sheba (daughter of the oath ), ( 2 Samuel 11:3 ) etc., also called Bath-shua in ( 1 Chronicles 3:5 ) the daughter of Eliam, ( 2 Samuel 11:3 ) or Ammiel, ( 1 Chronicles 3:5 ) the son of Ahithophel, ( 2 Samuel 23:34 ) and wife of Uriah the Hittite. (B.C. 1035.) The child which was the fruit of her adulterous intercourse with David died; but after marriage she became the mother of four sons, Solomon, ( Matthew 1:6 ) Shimea, Shobab and Nathan. When Adonijah attempted to set aside the succession promised to Solomon, Bath-sheba informed the king of the conspiracy. ( 1 Kings 1:11 1 Kings 1:15 1 Kings 1:23 ) After the accession of Solomon, she, as queen-mother, requested permission of her son for Adonijah to take in marriage Abishag the Shunammite. ( 1 Kings 2:21-25 )
括土 UARTUS
代表
羅16:24
拾弗但 SHIPHTAN
代表
民34:24
ISBE
shif-tan (shiphTan; Codex Vaticanus Sabatha; Codex Alexandrinus Sabathan, F, Saphatan, Lucian, ((S)ephatha): An Ephraimite prince (Nu 34:24).
Easton
judicial, an Ephraimite prince at the time of the division of Canaan (Num. 34:24).
SBD
(judicial ), father of Kemuel, a prince of the tribe of Ephraim. ( Numbers 34:24 ) (B.C. before 1450.)
拿伯 NABOTH
代表
王上21:10 王上21:11 王上21:12 王上21:13 王上21:14 王上21:15 王上21:16 王上21:17 王上21:18 王上21:19 王上21:20 王上21:21 王上21:22 王上21:23 王上21:24 王上21:25 王上21:26
ISBE
na-both, na-both (nabhoth, from nubh, "a sprout"; Nabouthai): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (1 Ki 21:4). Jezebel, the kings wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (1 Ki 21:7-14). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (1 Ki 21:27-29); but later the blow fell, first upon himself in a conflict with Syria (1 Ki 22:34-40); then upon his house through a conspiracy of Jehu, in which Jehoram, Ahabs son, and Jezebel, his wife, were slain (2 Ki 9:25-26,30 ff). In both cases the circumstances recalled the foul treatment of Naboth.
Henry Wallace
Easton
fruits, "the Jezreelite," was the owner of a portion of ground on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26). This small "plat of ground" seems to have been all he possessed. It was a vineyard, and lay "hard by the palace of Ahab" (1 Kings 21:1, 2), who greatly coveted it. Naboth, however, refused on any terms to part with it to the king. He had inherited it from his fathers, and no Israelite could lawfully sell his property (Lev. 25:23). Jezebel, Ahab's wife, was grievously offended at Naboth's refusal to part with his vineyard. By a crafty and cruel plot she compassed his death. His sons also shared his fate (2 Kings 9:26; 1 Kings 21:19). She then came to Ahab and said, "Arise, take possession of the vineyard; for Naboth is not alive, but dead." Ahab arose and went forth into the garden which had so treacherously and cruelly been acquired, seemingly enjoying his new possession, when, lo, Elijah suddenly appeared before him and pronounced against him a fearful doom (1 Kings 21:17-24). Jehu and Bidcar were with Ahab at this time, and so deeply were the words of Elijah imprinted on Jehu's memory that many years afterwards he refers to them (2 Kings 9:26), and he was the chief instrument in inflicting this sentence on Ahab and Jezebel and all their house (9:30-37). The house of Ahab was extinguished by him. Not one of all his great men and his kinsfolk and his priests did Jehu spare (10:11). Ahab humbled himself at Elijah's words (1 Kings 21:28, 29), and therefore the prophecy was fulfilled not in his fate but in that of his son Joram (2 Kings 9:25). The history of Naboth, compared with that of Ahab and Jezebel, furnishes a remarkable illustration of the law of a retributive providence, a law which runs through all history (comp. Ps. 109:17, 18).
HDBN
words; prophecies
SBD
(fruits ), the victim of Ahab and Jezebel, was the owner of a small vineyard at Jezreel, close to the royal palace of Shab. ( 1 Kings 21:1 1 Kings 21:2 ) (B.C. 897.) It thus became an object of desire to the king, who offered an equivalent in money or another vineyard. In exchange for this Naboth, in the independent spirit of a Jewish landholder, refused: "The Lord forbid it me that I should give the inheritance of my father unto thee." Ahab was cowed by this reply; but the proud spirit of Jezebel was aroused. She took the matter into her own hands. A fast was proclaimed, as on the announcement of some impending calamity. Naboth was "set on high" in the public place of Samaria; two men of worthless character accused him of having "cursed God and the king." He and his children, ( 2 Kings 9:26 ) were dragged out of the city and despatched; the same night. The place of execution there was by the large tank or reservoir which still remains an the slope of the hill of Samaria, immediately outside the walls. The usual punishment for blasphemy was enforced: Naboth and his sons were stoned; and the blood from their wounds ran down into the waters of the tank below. For the signal retribution taken on this judicial murder --a remarkable proof of the high regard paid in the old dispensation to the claims of justice and independence --see AHAB; JEHU; JEZEBEL.
拿但業 NATHANAEL
代表
約1:45 約1:46 約1:47 約1:48 約1:49 約1:50 約1:51 約21:2
Easton
given or gift of God, one of our Lord's disciples, "of Cana in Galilee" (John 21:2). He was "an Israelite indeed, in whom was no guile" (1:47, 48). His name occurs only in the Gospel of John, who in his list of the disciples never mentions Bartholomew, with whom he has consequently been identified. He was one of those to whom the Lord showed himself alive after his resurrection, at the Sea of Tiberias.
HDBN
the gift of God
SBD
(gift of God ), a disciple of Jesus Christ, concerning whom, under that name at least, we learn from Scripture little more than his birthplace, Cana of Galilee, ( John 21:2 ) and his simple, truthful character. ( John 1:47 ) The name does not occur in the first three Gospels; but it is commonly believed that Nathanael and Bartholomew are the same person. The evidence for that belief is as follows: St, John who twice mentions Nathanael, never introduces the name of Bartholomew at all. St. Matthew, ( Matthew 10:3 ) St. Mark, ( Mark 3:18 ) and St. Luke, ( Luke 8:14 ) all speak of Bartholomew but never of Nathanael. If was Philip who first brought Nathanael to Jesus, just as Andrew had brought his brother Simon.
拿俄米 NAOMI
代表
得1:2 得4:17
ISBE
na-o-mi, na-o-mi, na-o-mi (no`omi, probably = "pleasantness"; Septuagint. Codex Vaticanus Noemein; Codex Alexandrinus Noemmei(n)): Wife of Elimelech and mother-in-law of Ruth (Ruth 1:2 through 4:17). She went with her husband to the land of Moab, and after his death returned to Bethlehem. When greeted on her return, she told the women of the town to call her, not no`omi ("pleasantness"), but marah ("bitterness"), "for," she said, "the Almighty hath dealt very bitterly with me." She advised Ruth in her dealings with Boaz, and afterward nursed their child.ith Anaitis (=Anahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions, Tanata, Anta (Egyptian). In 2 Macc 1:13 ff, a fictitious account is given of the death of Antiochus Epiphanes, in a temple of Nanaea in Persia, by the treachery of Nanaeas priests. The public treasury was often placed in Nanaeas temple; this, Epiphanes was anxious to secure under the pretext of marrying the goddess and receiving the money as dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his state and then cut off their heads. But 1 Macc 1 ff, which is more reliable, gives a different account of the death of Epiphanes after an attempt to rob a rich temple in Elymais. The account of 2 Macc 1:13 ff must be mere legend, as far as Epiphanes is concerned, but may have been suggested or colored by the story of the death of Antiochus the Great, who met his death while plundering a temple of Belus near Elymais (Strabo xvi.l.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2 Macc 1:13 ff may be identified with that of Artemis (Polyb. xxxi.11; Josephus, Ant, XII, ix, 1) or Aphrodite (Appian, Syriac. 66; Rawlinson, Speakers Comm.).
The name may mean "my joy," "my bliss," but is perhaps better explained according to the traditional interpretation as "the pleasant one."
David Francis Roberts
Easton
the lovable; my delight, the wife of Elimelech, and mother of Mahlon and Chilion, and mother-in-law of Ruth (1:2, 20, 21; 2:1). Elimelech and his wife left the district of Bethlehem-Judah, and found a new home in the uplands of Moab. In course of time he died, as also his two sons Mahlon and Chilion, who had married women of Moab, and three widows were left mourning the loss of their husbands. Naomi longs to return now to her own land, to Bethlehem. One of her widowed daughters-in-law, Ruth, accompanies her, and is at length married to Boaz (q.v.).
HDBN
beautiful; agreeable
SBD
or Naomi (my delight ), the wife of Elimelech and mother-in-law of Ruth. ( Ruth 1:2 ) etc.; Ruth 2:1 etc.; Ruth 3:1; 4:3 etc. (B.C. 1363.) The name is derived from a root signifying sweetness or pleasantness. Naomi left Judea with her husband and two sons, in a time of famine and went to the land of Moab. Here her husband and sons died; and on her return to Bethlehem she wished to be known as Mara, bitterness , instead of Naomi, sweetness.
拿八 NABAL
代表
撒上25:1 撒上25:2 撒上25:3 撒上25:4 撒上25:5 撒上25:6 撒上25:7 撒上25:8 撒上25:9 撒上25:10 撒上25:11 撒上25:12 撒上25:13 撒上25:14 撒上25:15 撒上25:16 撒上25:17 撒上25:18 撒上25:19 撒上25:20 撒上25:21 撒上25:22 撒上25:23 撒上25:24 撒上25:25 撒上25:26 撒上25:27 撒上25:28 撒上25:29 撒上25:30 撒上25:31 撒上25:32 撒上25:33
ISBE
na-bal (nabhal, "foolish" or "wicked"; Nabal): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (1 Sam 25:2 ff). When David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latters flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (1 Sam 25:15 and 25), so, at the time of sheep-shearing--an occasion of great festivities among sheep masters--he sent 10 of his young men to Nabal to solicit gifts of food for himself and his small band of warriors. Nabal not only refused any assistance or presents, but sent back insulting words to David, whereupon the latter, becoming very angry, determined upon the extermination of Nabal and his household and dispatched 400 men to execute his purpose. Abigail, Nabals wife, a woman of wonderful sagacity and prudence as well as of great beauty, having learned of her husbands conduct and of Davids intentions, hurriedly proceeded, with a large supply of provisions, dainties and wine, to meet David and to apologize for her husbands unkind words and niggardliness, and thus succeeded in thwarting the bloody and revengeful plans of Israels future king. Upon her return home she found her husband in the midst of a great celebration ("like the feast of a king"), drunken with wine, too intoxicated to realize his narrow escape from the sword of David. On the following morning, when sober, having heard the report of his wife, he was so overcome with fear that he never recovered from the shock, but died 10 days later (1 Sam 25:36-38). When David heard about his death, he sent for Abigail, who soon afterward became one of his wives.y Paul) make use of expressions and analogies derived from the mystery-religions; but, so far as our present evidence goes, we cannot agree that the pagan cults exercised a central or formative influence on them.
W. W. Davies
Easton
foolish, a descendant of Caleb who dwelt at Maon (1 Sam. 25), the modern Main, 7 miles south-east of Hebron. He was "very great, and he had 3,000 sheep and 1,000 goats...but the man was churlish and evil in his doings." During his wanderings David came into that district, and hearing that Nabal was about to shear his sheep, he sent ten of his young men to ask "whatsoever cometh unto thy hand for thy servants." Nabal insultingly resented the demand, saying, "Who is David, and who is the son of Jesse?" (1 Sam. 25:10, 11). One of the shepherds that stood by and saw the reception David's messengers had met with, informed Abigail, Nabal's wife, who at once realized the danger that threatened her household. She forthwith proceeded to the camp of David, bringing with her ample stores of provisions (25:18). She so courteously and persuasively pled her cause that David's anger was appeased, and he said to her, "Blessed be the Lord God of Israel which sent thee this day to meet me." On her return she found her husband incapable from drunkenness of understanding the state of matters, and not till the following day did she explain to him what had happened. He was stunned by a sense of the danger to which his conduct had exposed him. "His heart died within him, and he became as a stone." and about ten days after "the Lord smote Nabal that he died" (1 Sam. 25:37, 38). Not long after David married Abigail (q.v.).
HDBN
fool; senseless
SBD
(fool ) was a sheepmaster on the confines of Judea and the desert, in that part of the country which bore from its great conqueror the name of Caleb. ( 1 Samuel 25:3 ; 30:14 ) (B.C. about 1055.) His residence was on the southern Carmel, in the pasture lands of Maon. His wealth, as might be expected from his abode, consisted chiefly of sheep and goats. It was the custom of the shepherds to drive them into the wild downs on the slopes of Carmel; and it was whilst they were on one of these pastoral excursions that they met a band of outlaws, who showed them unexpected kindness, protecting them by day and night, and never themselves committing any depredations. ( 1 Samuel 25:7 1 Samuel 25:15 1 Samuel 25:18 ) Once a year there was a grand banquet on Carmel, "like the feast of a king." ch. ( 1 Samuel 25:2 1 Samuel 25:4 ; 36 ) It was on one of these occasions that ten youths from the chief of the freebooters approached Nabal, enumerated the services of their master, and ended by claiming, with a mixture of courtesy and defiance characteristic of the East, "whatsoever cometh into thy hand for thy servants and for thy son David." The great sheepmaster peremptorily refused. The moment that the messengers were gone, the shepherds that stood by perceived the danger that their master and themselves would incur. To Nabal himself they durst not speak. ch. ( 1 Samuel 25:17 ) To his wife, as to the good angel of the household, one of the shepherds told the state of affairs. She, with the offerings usual on such occasions, with her attendants running before her, rode down the hill toward Davids encampment. David had already made the fatal vow of extermination. ch. ( 1 Samuel 26:22 ) At this moment, as it would seem, Abigail appeared, threw herself on her face before him, and poured forth her petition in language which in both form and expression almost assumes the tone of poetry. She returned with the news of Davids recantation of his vow. Nabal was then at the height of his orgies and his wife dared not communicate to him either his danger or his escape. ch. ( 1 Samuel 28:36 ) At break of day she told him both. The stupid reveller was suddenly roused to a sense of that which impended over him. "His heart died within him, and he be came as a stone." It was as if a stroke of apoplexy or paralysis had fallen upon him. Ten days he lingered "and the Lord smote Nabal, and he died." ch. ( 1 Samuel 25:37 1 Samuel 25:38 )
拿其數 NARCISSUS
代表
羅16:11
ISBE
nar-sis-us (Narkissos): In Rom 16:11 Paul sends greetings to "them of the household of Narcissus, that are in the Lord." "The last words may suggest that, though only the Christians in this household have a greeting sent to them, there were other members of it with whom the church had relations" (Denney).
Narcissus is a common name, especially among freedmen and slaves. But, as in the case of Aristobulus, some famous person of this name must be meant. Conybeare and Howson mention two, one the wellknown favorite of Claudius, the other a favorite of Nero. The latter, who was put to death by Galba (Dio Cass. lxiv.3), they think to be the Narcissus meant here (Paul, chapter xix). On the other hand, Bishop Lightfoot (Phil, 175) holds that "the powerful freedman Narcissus, whose wealth was proverbial (Juv. Sat. xiv.329), whose influence with Claudius was unbounded, and who bore a chief part in the intrigues of this reign, alone satisfies this condition." Shortly after the accession of Nero, he had been put to death by Agrippina (Tac. Ann. xiii.1;. Dio Cass. lx.34) in 54 AD. As this occurred three or four years before the Epistle to the Romans was written, some think another Narcissus is meant. However, as was usual in such cases, his property would be confiscated, and his slaves, becoming the property of the emperor, would swell "Caesars household" as Narcissiani.
S. F. Hunter
Easton
daffodil, a Roman whom Paul salutes (Rom. 16:11). He is supposed to have been the private secretary of the emperor Claudius. This is, however, quite uncertain.
HDBN
astonishment; stupidity
SBD
(stupidity ), a dweller at Rome, ( Romans 16:11 ) some members of whose household were known us Christians to St. Paul. Some have assumed the identity of this Narcissus with the secretary of the emperor Claudius; but this is quite uncertain.
拿含 NAHAM
代表
代上4:19
ISBE
na-ham (nacham, "comfort"): A Judahite chieftain, father of Keilah the Garmite (1 Ch 4:19); the passage is obscure.
HDBN
Nahamani
SBD
(consolation ), the brother of Modiah or Jehudiah, wife of Ezra. ( 1 Chronicles 4:19 )
拿哈 NAHATH
代表
創26:13 代上6:26 代上6:34 撒上1:1 代下31:13
ISBE
na-hath (nachath):
(1) A grandson of Esau (Gen 36:13; 1 Ch 1:37).
(2) A descendant of Levi and ancestor of Samuel (1 Ch 6:26); also called "Toah" (1 Ch 6:34) and "Tohu" (1 Sam 1:1).
(3) A Levite who, in the time of Hezekiah, assisted in the oversight of "the oblations and the tithes and the dedicated things" (2 Ch 31:13).
Easton
rest. (1.) One of the four sons of Reuel, the son of Esau (Gen. 36:13, 17). (2.) A Kohathite Levite (1 Chr. 6:26). (3.) A Levite, one of the overseers of the sacred offerings of the temple (2 Chr. 31:13).
HDBN
rest; a leader
SBD
(rest ). One of the "dukes" of Edom, eldest son of Reuel the son of Esau. ( Genesis 36:13 Genesis 36:17 ; 1 Chronicles 1:37 ) (B.C. 1700.) A Kohathite Levite, son of Zophai. ( 1 Chronicles 6:26 ) A Levite in the reign of Hezekiah. ( 2 Chronicles 31:13 ) (B.C. 725.)
拿哈瑪尼 NAHAMANI
代表
尼7:7
ISBE
na-ha-ma-ni, na-ham-a-ni (nachamani "compassionate"): One of the twelve heads who returned with Zerubbabel (Neh 7:7). The name is wanting in the parallel list (Ezr 2:2). In 1 Esdras 5:8 he is called "Eneneus" (the Revised Version margin "Enenis").
拿哈萊 NAHARI
代表
撒下23:37 代上11:39
SBD
The same as NAHARAI. ( 2 Samuel 23:37 ) In the Authorized Version of 1611 the name is printed "Naharai the Berothite."
拿單 NATHAN
代表
代上2:36 撒下7:1 撒下7:2 撒下7:3 撒下7:4 撒下7:5 撒下7:6 撒下7:7 撒下7:8 撒下7:9 撒下7:10 撒下7:11 撒下7:12 撒下7:13 撒下7:14 撒下7:15 撒下7:16 撒下7:17 撒下12:1 撒下12:2 撒下12:3 撒下12:4 撒下12:5 撒下12:6 撒下12:7 撒下12:8 撒下12:9 撒下12:10 撒下12:11 撒下12:12 撒下12:13 撒下12:14 撒下12:15 撒下12:16 撒下12:17 撒下12:18 撒下1
Easton
given. (1.) A prophet in the reigns of David and Solomon (2 Chr. 9:29). He is first spoken of in connection with the arrangements David made for the building of the temple (2 Sam. 7:2, 3, 17), and next appears as the reprover of David on account of his sin with Bathsheba (12:1-14). He was charged with the education of Solomon (12:25), at whose inauguration to the throne he took a prominent part (1 Kings 1:8, 10, 11, 22-45). His two sons, Zabad (1 Chr. 2:36) and Azariah (1 Kings 4:5) occupied places of honour at the king's court. He last appears in assisting David in reorganizing the public worship (2 Chr. 29:25). He seems to have written a life of David, and also a life of Solomon (1 Chr. 29:29; 2 Chr. 9:29). (2.) A son of David, by Bathsheba (2 Sam. 5:14), whose name appears in the genealogy of Mary, the mother of our Lord (Luke 3:31). (3.) Ezra 8:16.
HDBN
given; giving; rewarded
SBD
(a giver ). An eminent Hebrew prophet in the reigns of David and Solomon. (B.C. 1015.) He first appears in the consultation with David about the building of the temple. ( 2 Samuel 7:2 2 Samuel 7:3 2 Samuel 7:17 ) He next comes forward as the reprover of David for the sin with Bathsheba; and his famous apologue on the rich man and the ewe lamb, which is the only direct example of his prophetic power, shows it to have been of a very high order. ( 2 Samuel 12:1-12 ) A son of David; one of the four who were borne to him by Bathsheba. ( 1 Chronicles 3:5 ) comp, 1Chr 14:4 and 2Sam 5:14 Son or brother of one of the members of Davids guard. ( 2 Samuel 23:36 ; 1 Chronicles 11:38 ) One of the head men who returned from Babylon with Ezra on his second expedition. ( Ezra 8:16 ) 1 Esdr. 8:44. It is not impossible that he may be the same with the "son of Bani." ( Ezra 10:39 )
拿單米勒 NATHAN-MELECH
代表
王下23:11
ISBE
na-than-mel-ek (nethan-melekh, "kings gift"): A Judean official, to whose chamber King Josiah removed "the horses of the sun" (2 Ki 23:11). The Septuagint calls him "Nathan, the kings eunuch" (Nathan basileos tou eunouchou).
HDBN
the gift of the king
SBD
(the gift of the king ), a eunuch (Authorized Version "chamberlain") in the court of Josiah. ( 2 Kings 23:11 ) (B.C. 628.)


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