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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
耶希亞 JEHIAH
代表
代上15:24
ISBE
je-hi-a (yechiyah, "may Yahweh live!"): Keeper of the ark with Obed-edom (1 Ch 15:24), but in verse 18 the name is ye`iel, JEIEL (which see)
HDBN
the Lord liveth
SBD
(Jehovah lives ), "doorkeeper for the ark" at the time of its establishment in Jerusalem. ( 1 Chronicles 15:24 ) (B.C. 1043.)
耶希伊利 JEHIELI
代表
代上26:21 代上23:8
SBD
(a Jehielite ), according to the Authorized Version a Gershonite Levite of the family of Laadan. ( 1 Chronicles 26:21 1 Chronicles 26:22 )
耶希底亞 JEHDEIAH
代表
代上24:20 代上27:30
ISBE
je-de-ya, ja-de-ya (yechdeyahu, "may Yahweh give joy!"):
(1) A Levite, head of the family of Shubael (1 Ch 24:20).
(2) An officer of David "over the asses" (1 Ch 27:30).
Easton
rejoicer in Jehovah. (1.) One of the Levitical attendants at the temple, a descendant of Shubael (1 Chr. 24:20). (2.) A Meronothite, herdsman of the asses under David and Solomon (1 Chr. 27:30).
HDBN
joy together
SBD
(whom Jehovah makes glad ). The representative of the Bene-Shubael, in the time of David. ( 1 Chronicles 24:20 ) A Meronothite who had charge of the she-asses of David. ( 1 Chronicles 27:30 ) (B.C. 1046.)
耶希斯刻 JEHEZEKEL
代表
代上24:16
HDBN
strength of God
SBD
(whom God makes strong ), a priest to whom was given by David the charge of the twentieth of the twenty-four courses in the service of the house of Jehovah. ( 1 Chronicles 24:16 ) (B.C. 1014.)
耶希西家 JEHIZKIAH
代表
代下28:12 代下28:13 代下28:14 代下28:15
ISBE
je-hiz-ki-a (yechizqiyahu, "Yah strengthens"): One of the Ephraimite chiefs (2 Ch 28:12) who with Obed are said to have opposed the enslavement of the Judahites taken captive by Pekah in his war against Ahaz (circa 734 BC).
Easton
Jehovah strengthens, one of the chiefs of Ephraim (2 Chr. 28:12).
SBD
(Jehovah strengthens ), son of Shallum, one of the heads of the tribe of Ephraim in the time of Ahaz. ( 2 Chronicles 28:12 ) comp. 2Chr 28:8,13,15 (B.C. 738.)
耶帖 JETHETH
代表
創36:40 代上1:51
ISBE
je-theth (yetheth, meaning unknown): a chief (or clan) of Edom (Gen 36:40 parallel 1 Ch 1:51), but probably a mistake for "Jether" = "Ithran" (Gen 36:26).
Easton
a peg, or a prince, one of the Edomitish kings of Mount Seir (Gen. 36:40).
HDBN
giving
SBD
(a nail ), one of the "dukes" who came of Esau. ( Genesis 36:40 ; 1 Chronicles 1:51 )
耶底大 JEDIDAH
代表
王下22:1
ISBE
je-di-da (yedhidhah, "beloved"): Mother of King Josiah of Judah, daughter of Adaiah of Bozkath (2 Ki 22:1).
HDBN
well beloved; amiable
SBD
(one beloved ), queen of Amon and mother of the good king Josiah. ( 2 Kings 22:1 ) (B.C. 648.)
耶底底亞 JEDIDIAH
代表
撒下12:25
ISBE
jed-i-di-a (yedhidh-yah, "the beloved of Yah"): The name conferred by God through Nathan upon Solomon at his birth (2 Sam 12:25).
Easton
beloved by Jehovah, the name which, by the mouth of Nathan, the Lord gave to Solomon at his birth as a token of the divine favour (2 Sam. 12:25).
HDBN
beloved of the Lord
SBD
(beloved of Jehovah ), Jedid-jah (darling of Jehovah ), the name bestowed, through Nathan the prophet, on Davids son Solomon. ( 2 Samuel 12:25 )
耶弗他 JEPHTHAH
代表
士11:1 士11:2 士11:3 士11:4 士11:5 士11:6 士11:7 士11:8 士11:9 士11:10 士11:11 士11:12 士11:13 士11:14 士11:15 士11:16 士11:17 士11:18 士11:19 士11:20 士11:21 士11:22 士11:23 士11:24 士11:25 士11:26 士11:27 士11:28 士11:29 士11:30 士11:31
ISBE
jef-tha (yiphtach, "opened," or "opener," probably signifying "Yahweh will open"; Iephthae; used as the name of a place, as in Josh 15:43; 19:14; of a man, Jdg 10:6 through 12:7): Ninth judge of the Israelites. His antecedents are obscure. Assuming Gilead to be the actual name of his father, his mother was a harlot. He was driven from home on account of his illegitimacy, and went to the land of Tobit in Eastern Syria (Jdg 11:2,3). Here he and his followers lived the life of freebooters.
The Israelites beyond the Jordan being in danger of an invasion by the Ammonites, Jephthah was invited by the elders of Gilead to be their leader (Jdg 11:5,6). Remembering how they had expelled him from their territory and his heritage, Jephthah demanded of them that in the event of success in the struggle with the Ammonites, he was to be continued as leader. This condition being accepted he returned to Gilead (Jdg 11:7-11). The account of the diplomacy used by Jephthah to prevent the Ammonites from invading Gilead is possibly an interpolation, and is thought by many interpreters to be a compilation from Nu 20 through 21. It is of great interest, however, not only because of the fairness of the argument used (Jdg 11:12-28), but also by virtue of the fact that it contains a history of the journey of the Israelites from Lower Egypt to the banks of the Jordan. This history is distinguished from that of the Pentateuch chiefly by the things omitted. If diplomacy was tried, it failed to dissuade the Ammonites from seeking to invade Israel. Jephthah prepared for battle, but before taking the field paused at Mizpeh of Gilead, and registered a vow that if he were successful in battle, he would offer as a burnt offering to Yahweh whatsoever should first come from his doors to greet him upon his return (Jdg 11:29-31). The battle is fought, Jephthah is the victor, and now his vow returns to him with anguish and sorrow. Returning to his home, the first to greet him is his daughter and only child. The fathers sorrow and the courage of the daughter are the only bright lights on this sordid, cruel conception of God and of the nature of sacrifice. That the sacrifice was made seems certain from the narrative, although some critics choose to substitute for the actual death of the maiden the setting the girl apart for a life of perpetual virginity. The Israelite laws concerning sacrifices and the language used in Jdg 11:39 are the chief arguments for the latter interpretation. The entire narrative, however, will hardly bear this construction (11:34-40).
Jephthah was judge in Israel for 6 years, but appears only once more in the Scripture narrative. The men of Ephraim, offended because they had had no share in the victory over the Ammonites, made war upon Gilead, but were put to rout by the forces under Jephthah (Jdg 12:1-6).
C. E. Schenk
Easton
whom God sets free, or the breaker through, a "mighty man of valour" who delivered Israel from the oppression of the Ammonites (Judg. 11:1-33), and judged Israel six years (12:7). He has been described as "a wild, daring, Gilead mountaineer, a sort of warrior Elijah." After forty-five years of comparative quiet Israel again apostatized, and in "process of time the children of Ammon made war against Israel" (11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father's inheritance (2), and the people made him their head and captain. The "elders of Gilead" in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in vain. War was inevitable. The people obeyed his summons, and "the spirit of the Lord came upon him." Before engaging in war he vowed that if successful he would offer as a "burnt-offering" whatever would come out of the door of his house first to meet him on his return. The defeat of the Ammonites was complete. "He smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards [Heb. 'Abel Keramim], with a very great slaughter" (Judg. 11:33). The men of Ephraim regarded themselves as insulted in not having been called by Jephthah to go with him to war against Ammon. This led to a war between the men of Gilead and Ephraim (12:4), in which many of the Ephraimites perished. (See SHIBBOLETH
SBD
(whom God sets free ), A judge about B.C. 1143-1137. His history is contained in ( Judges 11:1 ; Judges 12:8 ) He was a Gileadite, the son of Gilead and a concubine. Driven by the legitimate sons from his fathers inheritance, he went to Tob and became the head of a company of freebooters in a debatable land probably belonging to Ammon. ( 2 Samuel 10:6 ) (This land was east of Jordan and southeast of Gilead, and bordered on the desert of Arabia. --ED.) His fame as a bold and successful captain was carried back to his native Gilead; and when the time was ripe for throwing off the yoke of Ammon, Jephthah consented to become the captain of the Gileadite bands, on the condition, solemnly ratified before the Lord in Mizpeh, that int he event of his success against Ammon he should still remain as their acknowledged head. Vowing his vow unto God, ( Judges 11:31 ) that he would offer up as a burn offering whatsoever should come out to meet him if successful, he went forth to battle. The Ammonites were routed with great slaughter; but as the conqueror returned to Mizpeh there came out to meet him his daughter, his only child, with timbrels and dancing. The father is heart-stricken; but the maiden asks only for a respite of two months in which to prepare for death. When that time was ended she returned to her father, who "did with her according to his vow." The tribe of Ephraim challenged Jephthahs right to go to war as he had done, without their concurrence, against Ammon. He first defeated them, then intercepted the fugitives at the fords of Jordan, and there put forty-two thousand men to the sword. He judged Israel six years, and died. It is generally conjectured that his jurisdiction was limited to the transjordanic region. That the daughter of Jephthah was really offered up to God in sacrifice is a conclusion which it seems impossible to avoid. (But there is no word of approval, as if such a sacrifice was acceptable to God. Josephus well says that "the sacrifice was neither sanctioned by the Mosaic ritual nor acceptable to God." The vow and the fulfillment were the mistaken conceptions of a rude chieftain, not acts pleasing to God. --ED.)
耶戶 JEHU
代表
代上12:3 王上16:1 王上16:2 王上16:3 王上16:4 王上16:7 代下19:2 代下20:34 代上2:38 代上4:35 代上4:38 代上4:39 代上4:40 代上4:41 代上4:42 代上4:43 王上19:16 王下9:2 王下9:3 王下9:4 王下9:5 王下9:6 王下9:7 王下9:8 王下9:9 王下9:10 王下9:11 王下9:12 王下9:13
ISBE
je-hu (yehu; meaning uncertain, perhaps "Yahweh is he"; 1 Ki 19:16,17; 2 Ki 9; 10; Eiou): Son of Jehoshaphat, and descendant of Nimshi, hence, commonly called "the son of Nimshi"; 10th king of Israel, and founder of its IVth Dynasty. Jehu reign for 28 years. His accession may be reckoned at circa 752 BC (some date a few years later).
1. Officer of Ahab:
A soldier of fortune, Jehu appears first as an officer in the body-guard of Ahab. To himself we owe the information that he was present at the judicial murder of Naboth, and that Naboths sons were put to death with their father (2 Ki 9:26). He was in attendance when Ahab drove from Samaria to inspect his new possession in Jezreel, and was witness of the dramatic encounter at the vineyard between the king and the prophet Elijah (compare 1 Ki 21:16 ff). Years after, Jehu reminded Bidkar, his captain (literally, "thirdsman," in chariot), of the doom they had there heard pronounced upon Ahab and his house (2 Ki 9:25 ff). It was in fulfillment of this doom that Jehu at that time ordered the body of the slain Jehoram to be thrown into the enclosure which had once been Naboths (2 Ki 9:26). Ahabs temporary repentance averted the punishment from himself for a few years (1 Ki 21:27-29), but the blow fell at the battle of Ramoth-gilead, and Jehu would not be unmindful of the prophets words as he beheld the dogs licking Ahabs blood as they washed his chariot "by the pool of Samaria" (1 Ki 22:38).
2. Jehoram at Ramoth-gilead and Jezreel:
A different fate awaited Ahabs two sons. The elder, Ahaziah, died, after a short reign, from the effects of an accident (2 Ki 1). He was succeeded by his brother Jehoram, who toward the close of his reign of 12 years (2 Ki 3:1) determined on an attempt to recover Ramoth-gilead, where his father had been fatally stricken, from Hazael, of Syria. Ramoth-gilead was taken (2 Ki 9:14), but in the attack the Israelite king was severely wounded, and was taken to Jezreel to be healed of his wounds (2 Ki 9:15). The city meanwhile was left in charge of Jehu and his fellow-captains. At Jezreel he was visited by Ahaziah, of Judah, who had taken part with him in the war (2 Ki 8:28,29; 9:16).
3. The Anointing of Jehu:
The time was now ripe for the execution of the predicted vengeance on the house of Ahab, and to Elisha the prophet, the successor of Elijah, it fell to take the decisive step which precipitated the crisis. Hazael and Jehu had already been named to Elijah as the persons who were to execute the Divine judgment, the one as king of Syria, the other as king of Israel (1 Ki 19:15-17). Elijah was doubtless aware of this commission, which it was now his part, as respected Jehu, to fulfill. A messenger was hastily dispatched to Ramoth-gilead, with instructions to seek out Jehu, take him apart, anoint him king of Israel in Yahwehs name, and charge him with the task of utterly destroying the house of Ahab in punishment for the righteous blood shed by Ahab and Jezebel. The messenger was then to flee. This was done, and Jehu, the sacred oil poured on his head, found himself alone with this appalling trust committed to him (2 Ki 9:1-10).
4. The Revolution--Death of Jehoram:
Events now moved rapidly. Jehus companions were naturally eager to know what had happened, and on learning that Jehu had been anointed king, they at once improvised a throne by throwing their garments on the top of some steps, blew the trumpet, and proclaimed, "Jehu is king." Not a moment was lost. No one was permitted to leave the city to carry forth tidings, and Jehu himself, with characteristic impetuosity, set out, with a small body of horsemen, in his chariot to Jezreel. Bidkar was there as charioteer (2 Ki 9:25). As they came within sight of the city, a watchman reported their advance, and messengers were sent to inquire as to their errand. These were ordered to fall into the rear. This conduct awakened suspicion, and Jehoram and Ahaziah--who was still with his invalided kinsman--ordered their chariots, and proceeded in person to meet Jehu. The companies met at the ill-omened field of Naboth, and there the first stroke of vengeance fell. The anxious query, "Is it peace?" was answered by a storm of denunciation from Jehu, and on Jehoram turning to flee, an arrow from Jehus powerful bow shot him through the heart, and he sank dead in his chariot. Ahaziah likewise was pursued, and smitten "at the ascent of Gur, which is by Ibleam." He died at Megiddo, and was taken to Jerusalem for burial in the sepulcher of the kings (2 Ki 9:11-28). A somewhat variant account of Ahaziahs death is given in 2 Ch 22:9. It is possible that Jehu came to Megiddo or its neighborhood, and had to do with his end there.
5. Death of Jezebel:
The slaughter of Jehoram was at once followed by that of the chief instigator of all the crimes for which the house of Ahab suffered--the queen-mother Jezebel. Hot from the pursuit of Ahaziah, Jehu pressed on Jezreel. Jezebel, now an aged woman, but still defiant, had painted and attired herself, and, looking from her window, met him as he drove into the palace court, with the insulting question, "Is it peace, thou Zimri, thy masters murderer?" (compare 1 Ki 16:9-12). Jehus answer was an appeal for aid from those within. Two or three eunuchs of the palace gave signs of their concurrence. These, at Jehus bidding, threw Jezebel down into the courtyard, where, lying in her blood, she was trodden under foot by the chariot horses. When, a little later, her remains were sought for burial, she was found to have been almost wholly devoured by the dogs--a lurid commentary on Elijahs earlier threatening, which was now recalled (2 Ki 9:30-37). Jehu was an intrepid minister of judgment, but the pitiless zeal, needless cruelty, and, afterward, deceit, with which he executed his mission, withdraw our sympathy from him, as it did that of a later prophet (Hos 1:4).
6. Slaughter of Ahabs Descendants:
The next acts of Jehu reveal yet more clearly his thoroughness of purpose and promptitude of action, while they afford fresh exhibitions of his ruthlessness and unscrupulousness of spirit. Samaria was the capital of the kingdom, and headquarters of the Baal-worship introduced by Jezebel, though it is recorded of Jehoram that he had removed, at least temporarily, an obelisk of Baal which his father had set up (2 Ki 3:2; compare 10:26). The city was still held for the house of Ahab, and 70 of Ahabs "son"--to be taken here in the large sense of male descendants--resided in it (2 Ki 10:1,6). Jehu here adopted a bold and astute policy. He sent letters to Samaria challenging those in authority to set up one of their masters sons as king, and fight for the city and the kingdom. The governors knew well that they could make no effective resistance to Jehu, and at once humbly tendered their submission. Jehu, in a second message, bade them prove their sincerity by delivering to him the heads of the 70 princes of Ahabs house in baskets. This they did, by their act irrevocably committing themselves to Jehus cause (2 Ki 10:9). The ghastly relics were piled up in two heaps at the gate of Jezreel--a horrible object lesson to any still inclined to hesitate in their allegiance. Friends and partisans of the royal house shared the fate of its members (2 Ki 10:11).
7. Slaughter of Ahaziahs Brethren:
Apart from the faultiness in the agents motive, the deeds now recounted fell within the letter of Jehus commission. As much cannot be said of the deeds of blood that follow. Jehu had killed Ahaziah, king of Judah. Now, on his way to Samaria, he met a company of 42 persons, described as "brethren of Ahaziah"--evidently blood-relations of various degrees, as Ahaziahs own brethren had been earlier slain by the Arabians (2 Ch 21:17; 22:1)--and, on learning who they were, and of their purpose to visit their kinsfolk at Jezreel, gave orders that they be slain on the spot, and their bodies ignominiously thrown into the pit (or "cistern") of the shearing-house where he had encountered them. It was a cruel excess for which no sufficient justification can be pleaded (2 Ki 10:12-14).
8. Massacre of the Worshippers of Baal:
Still less can the craft and violence be condoned by which, when he reached Samaria, Jehu evinced his "zeal for Yahweh" (2 Ki 10:16) in the extirpation of the worshippers of Baal. Jehu had secured on his side the support of a notable man--Jehonadab the son of Rechab (2 Ki 10:15,16; compare Jer 35:6-19)--and his entrance into Samaria was signalized by further slaying of all adherents of Ahab. Then, doubtless to the amazement of many, Jehu proclaimed himself an enthusiastic follower of Baal. A great festival was organized, to which all prophets, worshippers, and priests of Baal were invited from every part of Israel. Jehu himself took the leading part in the sacrifice (2 Ki 10:25). Vestments were distributed to distinguish the true worshippers of Baal from others. Then when all were safely gathered into "the house of Baal," the gates were closed, and 80 soldiers were sent in to massacre the whole deluded company in cold blood. None escaped. The temple of Baal was broken up. Thus, indeed, "Jehu destroyed Baal out of Israel" (2 Ki 10:28), but at what a frightful cost of falsehood and treacherous dealing! (2 Ki 10:18-28).
9. Wars with Hazael:
The history of Jehu in the Bible is chiefly the history of his revolution as now narrated. His reign itself is summed up in a few verses, chiefly occupied with the attacks made by Hazael, king of Syria, on the trans-Jordanic territories of Israel (2 Ki 10:32,33). These districts were overrun, and remained lost to Israel till the reign of Jehus great-grandson, Jeroboam II (2 Ki 14:28).
10. Assyrian Notices:
It is in another direction, namely, to the annals of Assyria, we have to look for any further information we possess on the reign of Jehu In these annals, fortunately, some interesting notices are preserved. In 854 BC was fought the great battle of Qarqar (a place between Aleppo and Hamath), when Shalmaneser II, king of Assyria, defeated a powerful combination formed against him (Damascus, Hamath, Philistia Ammon, etc.). Among the allies on this occasion is mentioned "Ahabbu of Sir-ilaa," who took the third place with 2,000 chariots and 10,000 footmen. There is a difficulty in supposing Ahab to have been still reigning as late as 854, and Wellhausen, Kamphausen and others have suggested that Ahabs name has been confused with that of his successor Jehoram in the Assyrian annals. Kittel, in his History of the Hebrews (II, 233, English translation) is disposed to accept this view. G. Smith, in his Assyrian Eponym Canon (179), is of the opinion that the tribute lists were often carelessly compiled and in error as to names. The point of interest is that from this time Israel was evidently a tributary of Assyria.
11. Tribute of Jehu:
With this accord the further notices of Israel in the inscriptions of Shalmaneser II, two in number. Both belong to the year 842 BC and relate to Jehu. On Shalmanesers Black Obelisk is a pictorial representation of "the tribute of Jehu, son of Omri." An ambassador kneels before the conqueror, and presents his gifts. They include silver, gold, a gold cup, gold vessels, a golden ladle, lead, a staff for the kings hand, scepters. An allusion to the same event occurs in the annals of Shalmanesers campaign against Hazael of Syria in this year. "At that time I received the tribute of the Tyrians, Sidonians, of Jehu, son of Omri."
There are some indications that in his latter years, which were clouded with misfortune, Jehu associated with himself his son Jehoahaz in the government (compare 2 Ki 13:1,10, where Jehoahaz comes to the throne in the 23rd, and dies in the 37th year of Jehoash of Judah--14 years--yet has a total reign of 17 years). Jehu is not mentioned in Chronicles, except incidentally in connection with the death of Ahaziah (2 Ch 22:9), and as the grandfather of Jehoash (2 Ch 25:17).
The character of Jehu is apparent from the acts recorded of him. His energy, determination, promptitude, and zeal fitted him for the work he had to do. It was rough work, and was executed with relentless thoroughness. Probably gentler measures would have failed to eradicate Baal-worship from Israel. His impetuosity was evinced in his furious driving (2 Ki 9:20). He was bold, daring, unscrupulous, and masterful and astute in his policy. But one seeks in vain in his character for any touch of magnanimity, or of the finer qualities of the ruler. His "zeal for Yahweh" was too largely a cloak for merely worldly ambition. The bloodshed in which his rule was rounded early provoked a reaction, and his closing years were dark with trouble. He is specially condemned for tolerating the worship of the golden calves (2 Ki 10:29-31). Nevertheless the throne was secured to his dynasty for four generations (2 Ki 10:30; compare 15:12).
W. Shaw Caldecott
Easton
Jehovah is he. (1.) The son of Obed, and father of Azariah (1 Chr. 2:38). (2.) One of the Benjamite slingers that joined David at Ziklag (1 Chr. 12:3). (3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2 Chr. 19:2; 20:34), who pronounced the sentence of God against Baasha, the king of Israel. (4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and grandson of Nimshi. The story of his exaltation to the throne is deeply interesting. During the progress of a war against the Syrians, who were becoming more and more troublesome to Israel, in a battle at Ramoth-gilead Jehoram, the king of Israel, had been wounded; and leaving his army there, had returned to Jezreel, whither his ally, Ahaziah, king of Judah, had also gone on a visit of sympathy with him (2 Kings 8:28, 29). The commanders, being left in charge of the conduct of the war, met in council; and while engaged in their deliberations, a messenger from Elisha appeared in the camp, and taking Jehu from the council, led him into a secret chamber, and there anointed him king over Israel, and immediately retired and disappeared (2 Kings 9:5, 6). On being interrogated by his companions as to the object of this mysterious visitor, he informed them of what had been done, when immediately, with the utmost enthusiasm, they blew their trumpets and proclaimed him king (2 Kings 9:11-14). He then with a chosen band set forth with all speed to Jezreel, where, with his own hand, he slew Jehoram, shooting him through the heart with an arrow (9:24). The king of Judah, when trying to escape, was fatally wounded by one of Jehu's soldiers at Beth-gan. On entering the city, Jehu commanded the eunchs of the royal palace to cast down Jezebel into the street, where her mangled body was trodden under foot by the horses. Jehu was now master of Jezreel, whence he communicated with the persons in authority in Samaria the capital, commanding them to appear before him on the morrow with the heads of all the royal princes of Samaria. Accordingly on the morrow seventy heads were piled up in two heaps at his gate. At "the shearing-house" (2 Kings 10:12-14) other forty-two connected with the house of Ahab were put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he met Jehonadab (q.v.), whom he took into his chariot, and they entered the capital together. By a cunning stratagem he cut off all the worshippers of Baal found in Samaria (2 Kings 10:19-25), and destroyed the temple of the idol (2 Kings 10:27). Notwithstanding all this apparent zeal for the worship of Jehovah, Jehu yet tolerated the worship of the golden calves at Dan and Bethel. For this the divine displeasure rested upon him, and his kingdom suffered disaster in war with the Syrians (2 Kings 10:29-33). He died after a reign of twenty-eight years (B.C. 884-856), and was buried in Samaria (10:34-36). "He was one of those decisive, terrible, and ambitious, yet prudent, calculating, and passionless men whom God from time to time raises up to change the fate of empires and execute his judgments on the earth." He was the first Jewish king who came in contact with the Assyrian power in the time of Shalmaneser II.
HDBN
himself who exists
SBD
(the living ). The founder of the fifth dynasty of the kingdom of Israel, son of Jehoshaphat. ( 2 Kings 9:2 ) He reigned over Israel 28 years, B.C. 884-856. His first appearance in history is when he heard the warning of Elijah against the murderer of Naboth. ( 2 Kings 9:25 ) In the reigns of Ahaziah and Jehoram, Jehu rose to importance. He was, under the last-named king, captain of the host in the siege of Ramoth-gilead. During this siege he was anointed by Elishas servant, and told that he was appointed to be king of Israel and destroyer of the house of Ahab. ( 2 Kings 9:12 ) The army at once ordained him king, and he set off full speed for Jezreel. Jehoram, who was lying ill in Jezreel, came out to meet him, as it happened on the fatal field of Naboth. ( 2 Kings 9:21-24 ) Jehu seized his opportunity, and shot him through the heart. ( 2 Kings 9:24 ) Jehu himself advanced to the gates of Jezreel and fulfilled the divine warning on Jezebel as already on Jehoram. He then entered on a work of extermination hitherto unparalleled in the history of the Jewish monarchy. All the descendants of Ahab that remained in Jezreel, together with the officers of the court and the hierarchy of Eastward, were swept away. His next step was to secure Samaria. For the pretended purpose of inaugurating anew the worship of Baal, he called all the Bailouts together at Samaria. The vast temple raised by Ahab, ( 1 Kings 16:32 ) was crowded from end to end. The chief sacrifice was offered, as if in the excess of his zeal, by Jehu himself. As soon as it was ascertained that all, and none but, the idolaters were there, the signal was given to eighty trusted guards, and sweeping massacre removed at one blow the whole heathen population of the kingdom of Israel. This is the last public act recorded of Jehu. The remaining twenty-seven years of his long reign are passed over in a few words, in which two points only are material: --He did not destroy the calf-worship of Jeroboam:-- The transjordanic tribes suffered much from the ravages of Hazael. ( 2 Kings 10:29-33 ) He was buried in state in Samaria, and was succeeded by his son Jehoahaz. ( 2 Kings 10:35 ) His name is the first of the Israelite kings which appears in the Assyrian monuments. Jehu son of Hanani; a prophet of Judah, but whose ministrations were chiefly directed to Israel. His father was probably the seer who attacked Asa. ( 2 Chronicles 16:7 ) He must have begun his career as a prophet when very young. He first denounced Baasha, ( 1 Kings 16:1 1 Kings 16:7 ) and then, after an interval of thirty years, reappeared to denounce Jehoshaphat for his alliance with Ahab. ( 2 Chronicles 19:2 2 Chronicles 19:3 ) He survived Jehoshaphat and wrote his life. ch. ( 2 Chronicles 20:34 ) A man of Judah of the house of Hezron. ( 1 Chronicles 2:38 ) A Simeonite, son of Josibiah. ( 1 Chronicles 4:35 ) Jehu the Antothite was one of the chief of the heroes of Benjamin who joined David at Ziklag. ( 1 Chronicles 12:3 )
耶戶巴 JEHUBBAH
代表
代上7:34
ISBE
je-hub-a (yechubbah, meaning unknown): A descendant of Asher, mentioned in 1 Ch 7:34, where Qere is wechubbah, "and Hubbah," but Kethibh is yachbah; the Septuagints Codex Vaticanus follows the Qere.
HDBN
hiding
SBD
(protected ), a man of Asher, son of Shamer or Shomer, of the house of Beriah. ( 1 Chronicles 7:34 ) (B.C. perhaps about 1450.)
耶拉 JERAH
代表
創10:26 代上1:20
ISBE
je-ra (yerach): A son of Joktan (Gen 10:26 parallel 1 Ch 1:20). No district Jerah has been discovered. However, Yurakh in Yemen and Yarach in Hijaz are places named by the Arabic geographers. The fact that the word in Hebrew means "moon" has led to the following suggestions: the Banu Hilal ("sons of the new moon") in the North of Yemen; Ghubb el-Qamar ("the bay of the moon"), Jebel el-Qamar ("the mountains of the moon") in Eastern Chadramant. But in Southern Arabia worship of the moon has caused the word to bulk largely in place-names.
HDBN
the moon; month; smelling sweet
SBD
(the moon ), the fourth in order of the sons of Joktan, ( Genesis 10:26 ; 1 Chronicles 1:20 ) and the progenitor of a tribe of southern Arabia.
耶拉篾 JERAHMEEL
代表
代上2:9 代上24:29 耶36:26
Easton
loving God. (1.) The son of Hezron, the brother of Caleb (1 Chr. 2:9, 25, 26, etc.). (2.) The son of Kish, a Levite (1 Chr. 24:29). (3.) Son of Hammelech (Jer. 36:26).
HDBN
the mercy
耶提聶 JATHNIEL
代表
代上26:2
ISBE
jath-ni-el (yathniel, "God lives"): Fourth "son" of Meshelemiah, a Korahite (1 Ch 26:2).
HDBN
gift of God
耶撒尼亞 JEZANIAH
代表
耶40:8 王下25:23 耶43:2 耶43:7
ISBE
jez-a-ni-a (yezanyahu, probably "Yahweh hears"; compare JAAZANIAH): In Jer 40:8, and also 42:1 where Septuagint has "Azariah," as in 43:2 (see Driver, Jer) = JAAZANIAH, (1) (which see).
HDBN
nourishment
SBD
(whom Jehovah hears ), the son of Hoshaiah the Maachathite, and one of the captains of the forces who had escaped from Jerusalem during the final attack of the beleaguering army of the Chaldeans. (B.C. 588.) When the Babylonians had departed, Jezaniah, with the men under his command, was one of the first who returned to Gedaliah at Mizpah. In the events which followed the assassination of that officer Jezaniah took a prominent part. ( 2 Kings 25:23 ; Jeremiah 40:8 ; 42:1 ; 43:2 )
耶數 JESUS
代表
徒7:45
ISBE
je-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Acts 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lk 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Easton
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua"). (2.) A Jewish Christian surnamed Justus (Col. 4:11). Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42). This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21). The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years. In the "fulness of time" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.). Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with God and man" (Luke 2:52). He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. "Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.", Stalker's Life of Jesus Christ, p. 45. The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST
HDBN
savior; deliverer
SBD
(saviour ). The Greek form of the name Joshua or Jeshua, a contraction of Jehoshua, that is, "help of Jehovah" or "saviour." ( Numbers 13:16 ) Joshua the son of Nun. ( Numbers 27:18 ; Hebrews 4:8 ) [JEHOSHUA]
耶數猶士都 JESUS JUSTUS
代表
西4:11
ISBE
je-zus jus-tus Iesous ho legomenos Ioustos, "Jesus that is called Justus," Col 4:11):
1. A Jew by Birth:
One of three friends of Paul--the others being Aristarchus and Mark--whom he associates with himself in sending salutations from Rome to the church at Colosse. Jesus Justus is not mentioned elsewhere in the New Testament, and there is nothing more known about him than is given in this passage in Colossians, namely, that he was by birth a Jew--"of the circumcision"--that he had been converted to Christ, and that he was one of the inner circle of intimate friends and associates of the apostle during his first Roman captivity.
2. He Remains True to Paul:
The words also contain the information that at a stage in Pauls imprisonment, when the welcome extended to him by the Christians in Rome on his arrival there had lost its first warmth, and when in consequence, probably, of their fear of persecution, most of them had proved untrue and were holding aloof from him, J. J. and his two friends remained faithful. It would be pressing this passage unduly to make it mean that out of the large number--hundreds, or perhaps even one or two thousands--who composed the membership of the church in Rome at this time, and who within the next few years proved their loyalty to Christ by their stedfastness unto death in the Neronic persecution, all fell away from their affectionate allegiance to Paul at this difficult time. The words cannot be made to signify more than that it was the Jewish section of the church in Rome which acted in this unworthy manner--only temporarily, it is to be hoped. But among these Jewish Christians, to such dimensions had this defection grown that Aristarchus, Mark and J. J. alone were the apostles fellow-workers unto the kingdom of God. These three alone, at that particular time--from among the Jewish Christians--were helping him in the work of the gospel in Rome. That this defection refers to the Jewish section of the church and not to the converts from among the Gentiles, is evident from many considerations. It seems to be proved, for example by verse 14 of the same chapter (i.e. Col 4:14), as well as by Philem 1:24, in both of which passages Paul names Demas and Luke as his fellow-laborers; and Luke was not a Jew by birth. But in the general failure of the Christians in Rome in their conduct toward Paul, it is with much affection and pathos that he writes concerning Aristarchus, Mark, and J. J., "These only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me."
John Rutherfurd
耶斯列 JEZREEL
代表
代上4:3 何1:4 何1:11
ISBE
jez-re-el, jez-rel (yizre`el, "God soweth"):
(1) A city on the border of the territory of Issachar (Josh 19:18).
1. Territory:
It is named with Chesulloth and Shunem (modern Iksal and Solam). It remained loyal to the house of Saul, and is mentioned as part of the kingdom over which Abner set Ishbosheth (2 Sam 2:9). From Jezreel came the tidings of Saul and Jonathans death on Gilboa, which brought disaster to Mephibosheth (2 Sam 4:4). The city plays no important part in the history till the time of Ahab. Attracted, doubtless, by the fine position and natural charms of the place, he made it one of his royal residences, building here a palace (1 Ki 21:1). This was evidently on the eastern wall; and the gate by which Jehu entered was over-looked by the quarters of Queen Jezebel (2 Ki 9:30 f). The royal favor naturally enhanced the dignity of the city, and "elders" and "nobles" of Jezreel are mentioned (1 Ki 21:8, etc.). Under the influence of Jezebel, an institution for the worship of Baal was founded here, from which, probably, the men were drawn who figured in the memorable contest with Elijah on Carmel (2 Ki 10:11). "The tower in Jezreel" was part of the defenses of the city. It commanded a view of the approach up the valley from Beth-shean--the way followed by the hordes of the East, who, from time immemorial, came westward for the rich pasture of the plain (2 Ki 9:17). It was necessary also to keep constant watch, as the district East of the Jordan was always more unsettled than that on the West; and danger thence might appear at any moment. The garden of Naboth seems to have lain to the East of the city (2 Ki 9:21 ), near the royal domain, to which Ahab desired to add it as a garden of herbs (1 Ki 21:1 ff). See NABOTH. This was the scene of the tragic meetings between Elijah and Ahab (1 Ki 21:17 ff), and between Jehu and Joram and Ahaziah (2 Ki 9:21). Joram had returned to Jezreel from Ramoth-gilead to be healed of his wounds (2 Ki 9:15). By the gateway the dogs devoured Jezebels body (2 Ki 9:31 ff). Naboth had been stoned to death outside the city (1 Ki 21:13). Josephus lays the scene by the fountain of Jezreel, and here, he says, the dogs licked the blood washed from the chariot of Ahab (Ant., VIII, xv, 6). This accords with 1 Ki 21:19; but 22:38 points to the pool at Samaria.
2. Identification:
The site of Jezreel must be sought in a position where a tower would command a view of the road coming up the valley from Beth-shean. It has long been the custom to identify it with the modern village, Zer`in, on the northwestern spur of Gilboa. This meets the above condition; and it also agrees with the indications in Eusebius, Onomasticon as lying between Legio (Lejjun) and Scythopolis (Beisan). Recently, however, Professor A.R.S. Macalister made a series of excavations here, and failed to find any evidence of ancient Israelite occupation. This casts doubt upon the identification, and further excavation is necessary before any certain conclusion can be reached. For the "fountain which is in Jezreel," see HAROD, WELL OF.
(2) An unidentified town in the uplands of Judah (Josh 15:56), the home of Ahinoam (1 Sam 27:3, etc.).
W. Ewing
Easton
God scatters. (1.) A town of Issachar (Josh. 19:18), where the kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings 9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu executed his dreadful commission against the house of Ahab (2 Kings 9:14-37; 10:1-11). It has been identified with the modern Zerin, on the most western point of the range of Gilboa, reaching down into the great and fertile valley of Jezreel, to which it gave its name. (2.) A town in Judah (Josh. 15:56), to the south-east of Hebron. Ahinoam, one of David's wives, probably belonged to this place (1 Sam. 27:3). (3.) A symbolical name given by Hosea to his oldest son (Hos. 1:4), in token of a great slaughter predicted by him, like that which had formerly taken place in the plain of Esdraelon (comp. Hos. 1:4, 5).
耶是比押 JESHEBEAB
代表
代上24:13
ISBE
je-sheb-e-ab (yeshebhabh, meaning uncertain): A Levite of the 14th course (1 Ch 24:13). Kittel and Gray (HPN, 24) read with Septuagint, A, "Ishbaal"; the name is omitted in Septuagint (Codex Vaticanus) and the change in Massoretic Text as well as the omission in Septuagint may be due to the word ba`al forming part of the name. Compare JERUBBESHETH.
Easton
seat of his father, the head of the fourteenth division of priests (1 Chr. 24:13).
HDBN
sitting
耶書亞 JESHEUAH
代表
代上24:11
耶書崙 JESHURUN
代表
申32:15 賽44:2 賽33:5 賽33:26
ISBE
je-shu-run, jesh-u-run (yeshurun, "upright one," Dt 32:15; 33:5,26; Isa 44:2): Septuagint translates it "the beloved one" egapemenos, the perfect participle passive of agapao), and in Isa 44:2 adds "Israel"; Vulgate (Jeromes Latin Bible, 390-405 A.D.) has dilectus in Dt 32:15, elsewhere rectissimus; Aquila, Symmachus, Theodotion have "upright." For the form, Duhm compares zebhulun, Zebulun. (1) The name used to be explained as a diminutive form, a pet name, and some, e.g. Cornill, Schultz (Old Testament Theology, English translation, II, 29, note 12) still explain it so, "the righteous little people." But there is no evidence that the ending -un had a diminutive force. (2) Most moderns take it as a poetical or ideal title of Israel, derived from yashar, "upright"; it is held to contain a tacit reference to the word Israel (yisrael), of which the first three consonants are almost the same as those of "Jeshurun"; in Nu 23:10 the term "the righteous ones" (yesharim) is supposed to contain a similar reference. Most commentators compare also "the Book of Jashar," and it has been held that "Jashar" is similarly a name by which Israel is called.
See JASHAR.
Following Bacher (ZATW, 1885, 161 ff), commentators hold that in Isaiah this new name, a coinage due to the author of Second Isaiah and adopted in Deuteronomy, stands in contrast to Jacob, "the supplanter," as his name was explained by the Hebrews (compare Hos 12:2-4). Israel is here given a new name, "the upright, pious one," and with the new name goes new chance in life, to live up to its meaning. Driver (Deuteronomy, 361) says that in Dt 32:15 "where the context is of declension from its ideal (it is) applied reproachfully. `Nomen Recti pro Israele ponens, ironice eos perstringit qui a rectitudine defecerant (Calv.). Elsewhere it is used as a title of honor." the King James Version has "Jesurun" in Isa 44:2.
David Francis Roberts
Easton
a poetical name for the people of Israel, used in token of affection, meaning, "the dear upright people" (Deut. 32:15; 33:5, 26; Isa. 44:2).
SBD
(supremely happy ), and once by mistake in Authorized Version JESURUN, ( Isaiah 44:2 ) a symbolical name for Israel in ( 32:15 ; deuteronomy 33:5 deuteronomy 33:26 ; Isaiah 44:2 ) It is most probably derived from a root signifying "to be blessed." With the intensive termination Jeshurun would then denote Israel as supremely happy or prosperous, and to this signification the context in ( 32:15 ) points.
耶杜頓 JEDUTHUN
代表
代上16:41 代上25:1 代上25:6 代下5:12 代下35:15 尼11:17 詩39:1 詩39:2 詩39:3 詩39:4 詩39:5 詩39:6 詩39:7 詩39:8 詩39:9 詩39:10 詩39:11 詩39:12 詩39:13 詩62:1 詩62:2 詩62:3 詩62:4 詩62:5 詩62:6 詩62:7 詩62:8 詩62:9 詩62:10 詩62:11 詩62:12 詩77:1 詩77:2 詩77:3 詩77:4 詩77:5 詩77:6 詩77:7 詩77:8 詩77:9
ISBE
je-du-thun.
See ASAPH.
Easton
lauder; praising, a Levite of the family of Merari, and one of the three masters of music appointed by David (1 Chr. 16:41, 42; 25:1-6). He is called in 2 Chr. 35:15 "the king's seer." His descendants are mentioned as singers and players on instruments (Neh. 11:17). He was probably the same as Ethan (1 Chr. 15:17, 19). In the superscriptions to Ps. 39, 62, and 77, the words "upon Jeduthun" probably denote a musical instrument; or they may denote the style or tune invented or introduced by Jeduthun, or that the psalm was to be sung by his choir.
HDBN
his law; giving praise
SBD
(praising ), a Levite of the family of Merari, is probably the same as Ethan. Comp. ( 1 Chronicles 15:17 1 Chronicles 15:19 ) with 1Chr 16:41,42; 25:1,3,6; 2Chr 35:15 His office was generally to preside over the music of the temple service, Jeduthuns name stands at the head of the 39th, 62d and 77th Psalms, indicating probably that they were to be sung by his choir. (B.C. 1014.)
耶歇 JEHIEL
代表
代上15:18 代上15:20 代上16:5 代上23:8 代上29:8 代上27:32 代下21:23 代下29:14 代下31:12 代下31:13 代下35:8 拉8:9 拉10:2 拉10:21 拉10:26 代上9:35 代上11:44
Easton
God's living one. (1.) The father of Gibeon (1 Chr. 9:35). (2.) One of David's guard (1 Chr. 11:44). (3.) One of the Levites "of the second degree," appointed to conduct the music on the occasion of the ark's being removed to Jerusalem (1 Chr. 15:18, 20). (4.) A Hachmonite, a tutor in the family of David toward the close of his reign (1 Chr. 27:32). (5.) The second of Jehoshaphat's six sons (2 Chr. 21:2). (6.) One of the Levites of the family of Heman who assisted Hezekiah in his work of reformation (2 Chr. 29:14). (7.) A "prince" and "ruler of the house of God" who contributed liberally to the renewal of the temple sacrifices under Josiah (2 Chr. 35:8). (8.) The father of Obadiah (Ezra 8:9). (9.) One of the "sons" of Elam (Ezra 10:26). (10.) Ezra 10:21.
SBD
(God lives ). One of the Levites appointed by David to assist in the service of the house of God. ( 1 Chronicles 15:18 1 Chronicles 15:20 ; 16:5 ) One of the sons of Jehoshaphat king of Judah, put to death by his brother Jehoram. ( 2 Chronicles 21:2 2 Chronicles 21:4 ) (B.C. 887.) One of the rulers of the house of God at the time of the reforms of Josiah. ( 2 Chronicles 35:8 ) (B.C. 623.) A Gershonite Levite, ( 1 Chronicles 23:8 ) who had charge of the treasures. ch. ( 1 Chronicles 28:8 ) A son of Hachmoni named in the list of Davids officers, ( 1 Chronicles 27:32 ) as "with the kings sons," whatever that may mean. A Levite who took part in the restorations of King Hezekiah. ( 2 Chronicles 29:14 ) (B.C. 726.) Another Levite at the same period. ( 2 Chronicles 31:13 ) Father of Obadiah, of the Bene-Joab. ( Ezra 8:9 ) (B.C. before 459.) One of the Bene-Elam, father of Shechaniah. ( Ezra 10:2 ) A member of the same family, who himself had to part with his wife. ( Ezra 10:26 ) A priest, one of the Bene-Harim, who also had to put away his foreign wife. ( Ezra 10:21 ) (B.C. 459.)
耶母利 JEMUEL
代表
創46:10 出6:15 民26:12 代上4:24
ISBE
je-mu-el (yemuel, meaning unknown): A "son" of Simeon (Gen 46:10; Ex 6:15) = "Nemuel" in Nu 26:12; 1 Ch 4:24.
The Syriac version has "Jemuel" in the 4 passages, but Gray (H P N, 307, note 6) thinks "Jemuel" is more probably a correction in Gen than "Nemuel" in Numbers.
HDBN
Gods day; son of God
SBD
(day of God ), the eldest son of Simeon. ( Genesis 46:10 ; Exodus 6:15 ) (B.C. 1706.)
耶比利家 JEBERECHIAH
代表
賽8:2
ISBE
je-ber-e-ki-a (yebherekhyahu, "Yah blesses"): The father of the Zechariah whom Isaiah (8:2) took as a witness of his prophecy against Syria and Ephraim (circa 734 BC).
HDBN
speaking well of
SBD
(whom Jehovah blesses ), father of a certain Zechariah, in the reign of Ahaz, mentioned ( Isaiah 8:2 ) (B.C. about 739.)


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