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中文名字 英文名字 查詢經文 代表經文 Nave's Topical Bible ISBE Easton HBND SDB
雅各 JACOB
代表
創25:26 創28:10 創28:11 創28:12 創28:13 創28:14 創28:15 創28:16 創28:17 創31:11 創31:12 創31:13 創32:1 創32:2 創32:22 創32:23 創32:24 創32:25 創32:26 創32:27 創32:28 創32:29 創32:30 創32:31 創32:32 創35:1 創35:2 創35:3 創35:4 創35:5 創35:6 創35:7 創35:8 創35:9 創35:10 創35:11 創35:12 創35:13
Easton
one who follows on another's heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34). When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Gen. 49:3); (2) a double portion of the paternal inheritance (Deut. 21:17); (3) the priestly office in the family (Num. 8:17-19); and (4) the promise of the Seed in which all nations of the earth were to be blessed (Gen. 22:18). Soon after his acquisition of his father's blessing (Gen. 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years "seemed but a few days, for the love he had to her." But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But "life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union." At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property "to go to Isaac his father in the land of Canaan" (Gen. 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end. Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1, 2). He called the name of the place Mahanaim, i.e., "the double camp," probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12). He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, "a present to my lord Esau from thy servant Jacob." Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, "for", said he, "I have seen God face to face, and my life is preserved" (32:25-31). After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29). Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Ex. 1:5; Deut. 10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob, "after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded" (Gen. 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when "he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost" (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See HEBRON
HDBN
that supplants
SBD
(supplanter ), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting Gods promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two concubines, eleven sons and a daughter, and large property. He escaped from the angry pursuit of Laban, from a meeting with Esau, and from the vengeance of the Canaanites provoked by the murder of Shechem; and in each of these three emergencies he was aided and strengthened by the interposition of God, and in sign of the grace won by a night of wrestling with God his name was changed at Jabbok into Israel. Deborah and Rachel died before he reached Hebron; Joseph, the favorite son of Jacob, was sold into Egypt eleven years before the death of Isaac; and Jacob had probably exceeded his 130th year when he went tither. He was presented to Pharaoh, and dwelt for seventeen years in Rameses and Goshen, and died in his 147th year. His body was embalmed, carried with great care and pomp into the land of Canaan, and deposited with his fathers, and his wife Leah, in the cave of Machpelah. The example of Jacob is quoted by the first and the last of the minor prophets. Besides the frequent mention of his name in conjunction with the names of the other two patriarchs, there are distinct references to the events in the life of Jacob in four books of the New Testament - ( John 1:51 ; John 4:5 John 4:12 ; Acts 7:12 Acts 7:16 ; Romans 9:11-13 ; Hebrews 11:21 ; 12:16 )
雅各 JAMES
代表
太4:21 路5:10 太10:3 可3:18 路6:15 徒1:13 徒15:13 徒15:19 徒21:13 雅1:1
ISBE
jamz (Iacobos): English form of Jacob, and the name of 3 New Testament men of note:
(1) The Son of Zebedee, one of the Twelve Apostles (ho tou Zebedaiou):
A) The Son of Zebedee:
I. In the New Testament.
1. Family Relations, etc.:
To the Synoptists alone are we indebted for any account of this James. He was the son of Zebedee and the brother of John (Mt 4:21; Mk 1:19; Lk 5:10). As the Synoptists generally place the name of James before that of John, and allude to the latter as "the brother of James," it is inferred that James was the elder of the two brothers. His mothers name was probably Salome, the sister of the mother of Jesus (compare Mt 27:56; Mk 15:40; Jn 19:25), but this is disputed by some (compare BRETHREN OF THE LORD). James was a fisherman by trade, and worked along with his father and brother (Mt 4:21). According to Lk, these were partners with Simon (5:10), and this is also implied in Mk (1:19). As they owned several boats and employed hired servants (Lk 5:11; Mk 1:20), the establishment they possessed must have been considerable.
2. First Call:
The call to James to follow Christ (Mt 4:18-22; Mk 1:16-20; Lk 5:1-11) was given by Jesus as He was walking by the sea of Galilee (Mt 4:18). There He saw "James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. And they straightway left the boat and their father, and followed him" (Mt 4:21,22). The account of Luke varies in part from those of Matthew and Mark, and contains the additional detail of the miraculous draught of fishes, at which James and John also were amazed. This version of Luke is regarded by some as an amalgamation of the earlier accounts with Jn 21:1-8.
3. Probation and Ordination:
As the above incident took place after the imprisonment of John the Baptist, when Jesus had departed into Galilee (Mt 4:12; Mk 1:14), and as there is no mention of James among those who received the preliminary call recorded by John (compare Jn 1:35-51; 3:24, and compare ANDREW), it is probable that while Peter and Andrew made the pilgrimage to Bethany, James and the other partners remained in Galilee to carry on the business of their trade. Yet, on the return of Peter and Andrew, the inquiries of James must have been eager concerning what they had seen and heard. His mind and imagination became filled with their glowing accounts of the newly found "Lamb of God" (Jn 1:36) and of the preaching of John the Baptist, until he inwardly dedicated his life to Jesus and only awaited an opportunity to declare his allegiance openly. By this is the apparently abrupt nature of the call, as recorded by the Synoptists, to be explained. After a period of companionship and probationership with his Master, when he is mentioned as being present at the healing of Simons wifes mother at Capernaum (Mk 1:29-31), he was ordained one of the Twelve Apostles (Mt 10:2; Mk 3:17; Lk 6:14; Acts 1:13).
4. Apostleship:
From this time onward he occupied a prominent place among the apostles, and, along with Peter and John, became the special confidant of Jesus. These three alone of the apostles were present at the raising of Jairus daughter (Mk 5:37; Lk 8:51), at the Transfiguration (Mr 17:1-8; Mk 9:2-8; Lk 9:28-36), and at the Agony in the Garden of Gethsemane (Mt 26:36-46; Mk 14:32-42). Shortly after the Transfiguration, when Jesus, having "stedfastly set his face to go to Jerusalem" (Lk 9:51), was passing through Samaria, the ire of James and John was kindled by the ill reception accorded to Him by the populace (Lk 9:53). They therefore asked of Jesus, "Lord, wilt thou that we bid fire to come down from heaven, and consume them?" (Lk 9:54). "But he turned, and rebuked them" (Lk 9:55). It was probably this hotheaded impetuosity and fanaticism that won for them the surname "Boanerges, which is, Sons of thunder," bestowed on them when they were ordained to the Twelve (Mk 3:17). Yet upon this last occasion, there was some excuse for their action. The impression left by the Transfiguration was still deep upon them, and they felt strongly that their Lord, whom they had lately beheld "in his glory" with "countenance altered" and "glistering raiment," should be subjected to such indignities by the Samaritans. Upon the occasion of Jesus last journey to Jerusalem (Mk 10:32), the two brothers gave expression to this presumptuous impetuosity in a more selfish manner (Mk 10:35-45). Presuming on their intimacy with Jesus, they made the request of him, "Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory" (Mk 10:37). In the account of Matthew (20:20-28), the words are put in the mouth of their mother. The request drew forth the rebuke of Jesus (Mk 10:38), and moved the ten with indignation (Mk 10:40); but by the words of their Lord peace was again restored (Mk 10:42-45). After the arrival of Jesus in Jerusalem, when He "sat on the mount of Olives over against the temple," James was one of the four who put the question to Him concerning the last things (Mk 13:3,1). He was also present when the risen Jesus appeared for the 3rd time to the disciples and the miraculous draught of fishes was made at the sea of Tiberias (Jn 21:1-14).
5. Death:
James was the first martyr among the apostles, being slain by King Herod Agrippa I about 44 AD, shortly before Herods own death. The vehemence and fanaticism which were characteristic of James had made him to be feared and hated among the Jewish enemies of the Christians, and therefore when "Herod the king put forth his hands to afflict certain of the church .... he killed James the brother of John with the sword" (Acts 12:1,2). Thus did James fulfill the prophecy of our Lord that he too should drink of the cup of his Master (Mk 10:39).
II. In Apocryphal Literature.
According to the "Genealogies of the Twelve Apostles" (compare Budge, Contendings of the Apostles, II, 49), "Zebedee was of the house of Levi, and his wife of the house of Judah. Now, because the father of James loved him greatly he counted him among the family of his father Levi, and similarly because the mother of John loved him greatly, she counted him among the family of her father Judah. And they were surnamed `Children of Thunder, for they were of both the priestly house and of the royal house." The Acts of John, a heretical work of the 2nd century, referred to by Clement of Alexandria in his Hypotyposis and also by Eusebius (Historia Ecclesiastica, III, 25), gives an account of the call of James and his presence at the Transfiguration, similar in part to that of the Gospels, but giving fantastic details concerning the supernatural nature of Christs body, and how its appearances brought confusion to James and other disciples (compare Itennecke, Handbuch zu den neutestamentlichen Apokryphen, 423-59). The Acts of James in India (compare Budge, II, 295-303) tells of the missionary journey of James and Peter to India, of the appearance of Christ to them in the form of a beautiful young man, of their healing a blind man, and of their imprisonment, miraculous release, and their conversion of the people. According to the Martyrdom of James (Budge, II, 304-8), James preached to the 12 tribes scattered abroad, and persuaded them to give their first-fruits to the church instead of to Herod. The accounts of his trial and death are similar to that in Acts 12:1-2.
(1) James is the patron saint of Spain. The legend of his preaching there, of his death in Judea, of the transportation of his body under the guidance of angels to Iria and of the part that his miraculous appearances played in the history of Spain, is given in Mrs. Jamesons Sacred and Legendary Art, I, 230-41.
(2) James the son of Alpheus (ho tou Alphaiou; for etymology, etc., of James, see above): One of the Twelve Apostles (Mt 10:3; Mk 3:18; Lk 6:15; Acts 1:13). By Matthew and Mark he is coupled with Thaddaeus, and by Luke and Acts with Simon Zelotes. As Matthew or Levi is also called the son of Alpheus (compare Mt 9:9; Mk 2:14), it is possible that he and James were brothers. According to the Genealogies of the Apostles (compare Budge, Contendings of the Apostles, II, 50), James was of the house of Gad. The Martyrdom of James, the son of Alpheus (compare Budge, ib, 264-66) records that James was stoned by the Jews for preaching Christ, and was "buried by the Sanctuary In Jerusalem."
This James is generally identified with James the Little or the Less, the brother of Joses and son of Mary (Mt 27:56; Mk 15:40). In Jn 19:25 this Mary is called the wife of Cleophas (the King James Version) or Clopas (Revised Version), who is thus in turn identified with Alpheus. There is evidence in apocryphal literature of a Simon, a son of Clopas, who was also one of the disciples (compare NATHANAEL). If this be the same as Simon Zelotes, it would explain why he and James (i.e. as being brothers) were coupled together in the apostolic lists of Luke and Acts. Some have applied the phrase "his mothers sister" in Jn 19:25 to Mary the wife of Clopas, instead of to a separate person, and have thus attempted to identify James the son of Alpheus with James the brother of our Lord. For a further discussion of the problem, see BRETHREN OF THE LORD.
(3) James, "the Lords brother" (ho adelphos tou Kuriou):he Less, the brother of Joses and son of Mary (Mt 27:56; Mk 15:40). In Jn 19:25 this Mary is called the wife of Cleophas (the King James Version) or Clopas (Revised Version), who is thus in turn identified with Alpheus. There is evidence in apocryphal literature of a Simon, a son of Clopas, who was also one of the disciples (compare NATHANAEL). If this be the same as Simon Zelotes, it would explain why he and James (i.e. as being brothers) were coupled together in the apostolic lists of Luke and Acts. Some have applied the phrase "his mothers sister" in Jn 19:25 to Mary the wife of Clopas, instead of to a separate person, and have thus attempted to identify James the son of Alpheus with James the brother of our Lord. For a further discussion of the problem, see BRETHREN OF THE LORD.
B) James, "The Lords Brother":
I. New Testament References.
1. In the Gospels:
This James is mentioned by name only twice in the Gospels, i.e. when, on the visit of Jesus to Nazareth, the countrymen of our Lord referred in contemptuous terms to His earthly kindred, in order to disparage His preaching (Mt 13:55; Mk 6:3). As James was one of "his brethren," he was probably among the group of Christs relatives who sought to interview Him during His tour through Galilee with the Twelve (Mt 12:46). By the same reasoning, he accompanied Jesus on His journey to Capernaum (Jn 2:12), and joined in attempting to persuade Him to depart from Galilee for Judea on the eve of the Feast of Tabernacles (Jn 7:3). At this feast James was present (Jn 7:10), but was at this time a non-believer in Jesus (compare Jn 7:5, "Even his brethren did not believe on him").
2. In the Epistles:
Yet the seeds of conversion were being sown within him, for, after the crucifixion, he remained in Jerusalem with his mother and brethren, and formed one of that earliest band of believers who "with one accord continued stedfastly in prayer" (Acts 1:14). While there, he probably took part in the election of Matthias to the vacant apostleship (Acts 1:15-25). James was one of the earliest witnesses to the resurrection, for, after the risen Lord had manifested Himself to the five hundred, "he was seen of James" (1 Cor 15:7 the King James Version). By this his growing belief and prayerful expectancy received confirmation. About 37 or 38 AD, James, "the Lords brother" (Gal 1:19), was still in Jerusalem, and had an interview there for the first time with Paul, when the latter returned from his 3 years sojourn in Damascus to visit Cephas, or Peter (Gal 1:18,19; compare Acts 9:26). In several other passages the name of James is coupled with that of Peter. Thus, when Peter escaped from prison (about 44 AD), he gave instructions to those in the house of John Mark that they should immediately inform "James and the brethren" of the manner of his escape (Acts 12:17). By the time of the Jerusalem convention, i.e. about 51 AD (compare Gal 2:1), James had reached the position of first overseer in the church (compare Acts 15:13,19). Previous to this date, during Pauls ministry at Antioch, he had dispatched certain men thither to further the mission, and the teaching of these had caused dissension among the newly converted Christians and their leaders (Acts 15:1,2; Gal 2:12). The conduct of Peter, over whom James seems to have had considerable influence, was the principal matter of contention (compare Gal 2:11 if). However, at the Jerusalem convention the dispute was amicably settled, and the pillars of the church, James, John and Cephas, gave to Paul and Barnabas the right hand of fellowship (Gal 2:9). The speech of James on this occasion (Acts 15:13-29), his sympathy with the religious needs of the Gentileworld (Acts 15:17), his desire that formalism should raise no barrier to their moral and spiritual advancement (Acts 15:19,20,28,29), and his large-hearted tributes to the "beloved Barnabas and Paul" (Acts 15:25,26), indicate that James was a leader in whom the church was blessed, a leader who loved peace more than faction, the spirit more than the law, and who perceived that religious communities with different forms of observance might still live and work together in common allegiance to Christ. Once more (58 AD), James was head of the council at Jerusalem when Paul made report of his labors, this time of his 3rd missionary Journey (Acts 21:17 ff). At this meeting Paul was admonished for exceeding the orders he had received at the first council, in that he had endeavored to persuade the converted Jews also to neglect circumcision (Acts 21:21), and was commanded to join in the vow of purification (Acts 21:23-26). There is no Scriptural account of the death of James From 1 Cor 9:5 it has been inferred that he was married. This is, however, only a conjecture, as the passage refers to those who "lead about a sister, a wife" (the King James Version), while, so far as we know, James remained throughout his life in Jerusalem.
This James has been regarded as the author of the Epistle of James, "a servant of God and of the Lord Jesus Christ"; compare JAMES, EPISTLE OF. Also, for details concerning his relationship to Christ, compare BRETHREN OF THE LORD.
II. References in Apocryphal Literature.
James figures in one of the miraculous events recorded in the Gnostic "Gospel of the Infancy, by Thomas the Israelite philosopher," being cured of a snake-bite by the infant Jesus (compare Hennecke, Handbuch zu den neutestamentlichen Apokryphen, 73). According to the Gospel of the Hebrews (compare ib, 11-21), James had also partaken of the cup of the Lord, and refused to eat till he had seen the risen Lord. Christ acknowledged this tribute by appearing to James first. In the Acts of Peter (compare Budge, Contendings of the Apostles, II, 475), it is stated that "three days after the ascension of our Lord into heaven, James, whom our Lord called his `brother in the flesh, consecrated the Offering and we all drew nigh to partake thereof: and when ten days had passed after the ascension of our Lord, we all assembled in the holy fortress of Zion, and we stood up to say the prayer of sanctification, and we made supplication unto God and besought Him with humility, and James also entreated Him concerning the descent of the Holy Ghost upon the Offering." The Preaching of James the Just (compare Budge, II, 78-81) tells of the appointment of James to the bishopric of Jerusalem, of his preaching, healing of the sick and casting out of devils there. This is confirmed by the evidence of Clement of Alexandria (Euseb., HE, II, 1). In the Martyrdom of James the Just (compare Budge, II, 82-89), it is stated that J., "the youngest of the sons of Joseph," alienated, by his preaching, Piobsata from her husband Ananus, the governor of Jerusalem. Ananus therefore inflamed the Jews against James, and they hurled him down from off the pinnacle of the temple. Hegesippus, quoted by Eusebius (Historia Ecclesiastica, II, 23), and Josephus (Ant., XX, ix, 1), testify to the general truth of this. It is thus probable that James was martyred about 62 or 63 AD.
Besides the epistle which bears his name, James was also the reputed author of the Protevangelium Jacobi, a work which originated in the 2nd century and received later additions (compare Henn, NA, 47-63; also JOSEPH, HUSBAND OF MARY).
C. M. Kerr
Easton
(1.) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matt. 17:1; Mark 9:2), at the raising of Jairus's daughter (Mark 5:37-43), and in the garden with our Lord (14:33). Because, probably, of their boldness and energy, he and John were called Boanerges, i.e., "sons of thunder." He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D. 44. (Comp. Matt. 4:21; 20:20-23). (2.) The son of Alphaeus, or Cleopas, "the brother" or near kinsman or cousin of our Lord (Gal. 1:18, 19), called James "the Less," or "the Little," probably because he was of low stature. He is mentioned along with the other apostles (Matt. 10:3; Mark 3:18; Luke 6:15). He had a separate interview with our Lord after his resurrection (1 Cor. 15:7), and is mentioned as one of the apostles of the circumcision (Acts 1:13). He appears to have occupied the position of head of the Church at Jerusalem, where he presided at the council held to consider the case of the Gentiles (Acts 12:17; 15:13-29: 21:18-24). This James was the author of the epistle which bears his name.
HDBN
same as Jacob
SBD
(the Greek form of Jacob, supplanter ). James the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mothers name was Salome. We first hear of him in A.D. 27, ( Mark 1:20 ) when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. ( Matthew 10:2 ; Mark 3:14 ; Luke 6:13 ; Acts 1:13 ) It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. ( Mark 10:37 ; Luke 9:54 ) On the night before the crucifixion James was present at the agony in the garden. On the day of the ascension he is mentioned as persevering with the rest of the apostles and disciples, in prayer. ( Acts 1:13 ) Shortly before the day of the Passover, in the year 44, he was put to death by Herod Agrippa I. ( Acts 12:1 Acts 12:2 ) James the son of Alpheus, one of the twelve apostles. ( Matthew 10:3 ) Whether or not this James is to be identified with James the Less, the son of Alphaeus, the brother of our Lord, is one of the most difficult questions in the gospel history. By comparing ( Matthew 27:56 ) and Mark 15:40 with John 19:25 we find that the Virgin Mary had a sister named, like herself, Mary, who was the wife of Clopas or Alpheus (varieties of the same name), and who had two sons, James the Less and Joses. By referring to ( Matthew 13:55 ) and Mark 6:3 we find that a James the Less and Joses, with two other brethren called Jude and Simon, and at least three sisters, were sisters with the Virgin Mary at Nazareth by referring to ( Luke 6:16 ) and Acts 1:13 we find that there were two brethren named James and Jude among the apostles. It would certainly be natural to think that we had here but one family of four brothers and three or more sisters, the children of Clopas and Mary, nephews and nieces of the Virgin Mary. There are difficulties however, in the way of this conclusion into which we cannot here enter; but in reply to the objection that the four brethren in ( Matthew 13:55 ) are described as the brothers of Jesus, not as his cousins, it must be recollected that adelphoi, which is here translated "brethren," may also signify cousins.
雅哈 JAHATH
代表
代上4:2 代上6:1 代上6:2 代上6:3 代上6:4 代上6:5 代上6:6 代上6:7 代上6:8 代上6:9 代上6:10 代上6:11 代上6:12 代上6:13 代上6:14 代上6:15 代上6:16 代上6:17 代上6:18 代上6:19 代上6:20 代上6:21 代上6:22 代上6:23 代上6:24 代上6:25 代上6:26 代上6:27 代上6:28 代上6:29 代上6:30 代上6:31 代上6:32 代上6:33 代上6:34 代上6:35 代上6:36 代上6:37
ISBE
ja-hath (yachath, perhaps for yachteh, yachatheh, "he (God) will snatch up"):
(1) Son of Reaiah, son of Shobal, a descendant of Judah, and father of Ahumai and Lahad, the families of the Zorathites (1 Ch 4:2).
(2) A frequent name for a descendant of Levi:
(a) Son of Libni, son of Gershom, the eldest son of Levi (1 Ch 6:20,43 (Hebrew 6:5,28), where "son of Libni" is omitted).
(b) Son of Shimei, son of Gershom (1 Ch 23:10 f).
(c) One of the "sons" of Shelomoth, a descendant of Izhar, son of Kohath, the second son of Levi (1 Ch 24:22).
(d) A descendant of Merari, the third son of Levi, and an overseer in the repairing of the temple in the reign of Josiah (2 Ch 34:12).
James Crichton
Easton
union. (1.) A son of Shimei, and grandson of Gershom (1 Chr. 23:10). (2.) One of the sons of Shelomoth, of the family of Kohath (1 Chr. 24:22). (3.) A Levite of the family of Merari, one of the overseers of the repairs of the temple under Josiah (2 Chr. 34:12).
HDBN
broken in pieces; descending
SBD
(union ). Son of Libni, the son of Gershom, the son of Levi. ( 1 Chronicles 6:20 ) (B.C. after 1706.) Head of a later house in the family of Gershom, being the eldest son of Shimei, the son of Laadan. ( 1 Chronicles 23:10 1 Chronicles 23:11 ) A man in the genealogy of Judah, ( 1 Chronicles 4:2 ) son of Reaiah ben-Shobal. A Levite, son of Shelomoth. ( 1 Chronicles 24:22 ) A Merarite Levite in the reign of Josiah. ( 2 Chronicles 34:12 ) (B.C. 623.)
雅哈悉 JAHAZIEL
代表
代上12:4 代上16:6 代上23:19 代下20:14 拉8:5
ISBE
ja-ha-zi-el (yachaziel, "God sees"):
(1) In 1 Ch 12:4 (Hebrew 5), one of Davids recruits at Ziklag, a Benjamite or maybe a Judean.
(2) In 1 Ch 16:6, one of two priests appointed by David to sound trumpets before the ark on its journey to Jerusalem. The Septuagints Codex Vaticanus and Codex Alexandrinus, read "Uzziel."
(3) In 1 Ch 23:19; 24:23, a Levite, "son" of Hebron, a Kohathite. Kittel, following the Septuagint, reads "Uzziel."
(4) In 2 Ch 20:14, an Asaphite, son of Zechariah. He encouraged King Jehoshaphat of Judah and his subjects to fight against the Moabite and Ammonite invaders.
(5) In Ezr 8:5, an ancestor of one of the families of the Restoration. Read probably "of the sons of Zattu, Sheconiah the son of Jahaziel," following 1 Esdras 8:32 (= Jezelus).
David Francis Roberts
Easton
beheld by God. (1.) The third son of Hebron (1 Chr. 23:19). (2.) A Benjamite chief who joined David at Ziklag (1 Chr. 12:4). (3.) A priest who accompanied the removal of the ark to Jerusalem (1 Chr. 16:6). (4.) The son of Zechariah, a Levite of the family of Asaph (2 Chr. 20:14-17). He encouraged Jehoshaphat against the Moabites and Ammonites.
HDBN
seeing God
雅哈謝 JAHZEIAH
代表
拉10:15
ISBE
ja-ze-ya, ja-ze-ya (yachzeyah, "Yah sees"): In Ezr 10:15, son of Tikvah, and a contemporary of Ezra. It is disputed whether he and Jonathan opposed or supported Ezra in the matter of prosecuting those who had married foreign wives = Ezekias, 1 Esdras 9:14, or Ezias.
See JONATHAN, 9.
Two translations of the Hebrew phrase (`amadh `al-zoth) are given: (1) "stood over this matter," i.e. supported Ezra; so the King James Version ("were employed in this matter"), and so Septuagint, 1 Esdras 9:14, the Revised Version margin. This is supported by 9:4, "Let now our princes be appointed for all the assembly," where the same phrase is found. (2) the Revised Version (British and American) "stood up against this matter," so BDB, Gesenius, Bertheau, Stade. Both translations can be supported by parallels in Hebrew. The context is better suited by the former rendering.
David Francis Roberts
雅哥巴 JAAKOBAH
代表
代上4:36
ISBE
ja-a-ko-ba, ja-ak-o-ba (ya`aqobhah, for meaning compare JACOB, I, 1, 2): 1 Ch 4:36, a Simeonite prince.
Easton
heel-catcher, a form of the name Jacob, one of the descendants of Simeon (1 Chr. 4:36).
HDBN
supplanter; deceiver; the heel
雅善 JASHEN
代表
代上11:34
ISBE
ja-shen, jash-en (yashen, "asleep"(?)): Seemingly the father of some of David s thirty valiant men (2 Sam 23:32 f). The Massoretic Text reads "Eliahba the Shaalbonite, the sons of Jashen, Jonathan, Shammah the Hararite, .... " 1 Ch 11:33 f has Eliahba the Shaalbonite, the sons of Hashem the Gizonite, Jonathan the son of Shagee the Hararite .... " It is clear that "sons of" are a dittography of the last three consonants of the previous word. Septuagint, Lucian in 2 Samuel and 1 Chronicles has ho Gouni, "the Gunite," for "the Gizonite," perhaps correctly (compare Gen 46:24; Nu 26:48 for "Guni," "Gunite"). So 2 Sam 23:32 may be corrected thus: "Eliahba the Shaalbonite, Jashen the Gunite, Jonathan the son of Shammah the Hararite." Jashen then becomes one of the thirty = "Hashem" of 1 Ch 11:34.
David Francis Roberts
Easton
sleeping, called also Hashem (1 Chr. 11:34); a person, several of whose sons were in David's body-guard (2 Sam. 23:32).
SBD
(sleeping ). Bene-Jashen --"sons of Jashen"-- are named in the catalogue of the heroes of Davids guard in ( 2 Samuel 23:32 ) (B.C. 1046.)
雅基 JAKEH
代表
箴30:1
ISBE
ja-ke (yaqeh, perhaps from Arabic root meaning "carefully religious"; yaqe, as if from qi): The father of Agur, the author of the sayings recorded in Prov 30:1. Nothing is known of either Jakeh or Agur. The immediate connection in the Hebrew text of ha-massa, "the prophecy" or "burden" (the King James Version "even the prophecy," the Revised Version (British and American) "the oracle") with neum, "oracle" (the King James Version "spake," the Revised Version (British and American) "saith") is quite exceptional, while the verse is unintelligible and the text, as the Septuagint shows, is evidently corrupt. The best emendation is that which changes ha-massa, "the prophecy," into ha-massai, "the Massaite," or into mimmassa, "of Massa" (Revised Version margin), Massa being the name of the country of an Ishmaelite tribe (compare Gen 25:14; 1 Ch 1:30; Prov 31:1 the Revised Version margin).
See AGUR.
James Crichton
Easton
pious, the father of Agur (Prov. 30:1). Nothing is known of him.
SBD
(pious ). [PROVERBS, BOOK OF]
雅大 JADA
代表
代上2:28
ISBE
ja-da (yadha`, "the knowing one"): Son of Onam and grandson of Jerahmeel by his wife Atarah (1 Ch 2:26,28,32).
HDBN
knowing
SBD
(wise ), son of Onam and brother of Shammai, in the genealogy of the sons of Jerahmeel by his wife Atarah. ( 1 Chronicles 2:28 1 Chronicles 2:32 ) (B.C. after 1445.)
雅完 JAVAN
代表
創10:2 創10:4 賽66:19
ISBE
ja-van (yawan, meaning unknown):
(1) In Gen 10:2,4 = 1 Ch 1:5,7 Septuagint Iouan); Isa 66:19; Ezek 27:13 Septuagint Hellas, Greece); Dan 8:21 m; 10:20; 11:2; Zec 9:13; Joel 3:6 (Hebrew 4:6) Septuagint hoi Hellenes, i.e. "Greeks"), "son" of Japheth, and "father" of Elisha, Tars, Kittim, and Rodarim, i.e. Rhodes (incorrectly "Dodanim" in Gen 10:4). Javan is the Greek Iaon or Ia(v)on, and in Gen and 1 Ch = the Ionian Greeks of Asia Minor, probably here = Cyprus. The reference in Ezek 27:13 (from which that in Isa 66:19 is copied) is the country personified. In Joel the plural yewanim, is found. In Dan the name is extended to the Greeks generally. Corroboration of the name is found in Assyrian (Schrader, editor, Keilinschriftliche Bibliothek, II, 43). "The Persian Yauna occurs in the same double reference from the time of Darius; compare Aesch. Persian., 176, 562" (Skinner, Gen, 198). In Egyptian the word is said to be yevan-(n)a; in the Tell el-Amarna Letters Yivana is mentioned as being in the land of Tyre. See HDB, II, 552b.
(2) Place (Ezek 27:19); the name is missing in Septuagint.
David Francis Roberts
Easton
(1.) The fourth "son" of Japheth (Gen. 10:2), whose descendants settled in Greece, i.e., Ionia, which bears the name of Javan in Hebrew. Alexander the Great is called the "king of Javan" (rendered "Grecia," Dan. 8:21; 10:20; comp. 11:2; Zech. 9:13). This word was universally used by the nations of the East as the generic name of the Greek race. (2.) A town or district of Arabia Felix, from which the Syrians obtained iron, cassia, and calamus (Ezek. 27:19).
HDBN
deceiver; one who makes sad
SBD
(clay ). A son of Japheth. ( Genesis 10:2 Genesis 10:4 ) Javan was regarded as the representative of the Greek race. The name was probably introduced into Asia by the Phoenicians, to whom the Ionians were naturally better known than any other of the Hellenic races, on account of their commercial activity and the high prosperity of their towns on the western coast of Asia Minor. A town in the souther part of Arabia (Yemen ), whither the Phoenicians traded. ( Ezekiel 27:19 )
雅尼 JANNES
代表
提後3:8
Easton
one of the Egyptians who "withstood Moses" (2 Tim. 3:8).
SBD
and Jambres , the names of two Egyptian magicians who opposed Moses. Exod 7:9-13; 2Tim 3:8,9. (B.C. 1492.)
雅希細拉 JAHZERAH
代表
代上9:12
ISBE
ja-ze-ra, ja-ze-ra (yachzerah, meaning unknown): In 1 Ch 9:12, an ancestor of Maasai and apparently = "Ahzai" of Neh 11:13.
Easton
returner, the son of Meshullam, and father of Adiel (1 Chr. 9:12).
SBD
(whom God leads back ), a priest of the house of Immer. ( 1 Chronicles 9:12 )
雅干 JACAN
代表
代上5:13
ISBE
ja-kan (ya`kan, meaning not known; the King James Version, Jachan): A chief of a family descended from Gad (1 Ch 5:13).
雅弗 JAPHETH
代表
創9:27
Easton
wide spreading: "God shall enlarge Japheth" (Heb. Yaphat Elohim le-Yephet, Gen. 9:27. Some, however, derive the name from _yaphah_, "to be beautiful;" hence white), one of the sons of Noah, mentioned last in order (Gen. 5:32; 6:10; 7:13), perhaps first by birth (10:21; comp. 9:24). He and his wife were two of the eight saved in the ark (1 Pet. 3:20). He was the progenitor of many tribes inhabiting the east of Europe and the north of Asia (Gen. 10:2-5). An act of filial piety (9:20-27) was the occasion of Noah's prophecy of the extension of his posterity. After the Flood the earth was re-peopled by the descendants of Noah, "the sons of Japheth" (Gen. 10:2), "the sons of Ham" (6), and "the sons of Shem" (22). It is important to notice that modern ethnological science, reasoning from a careful analysis of facts, has arrived at the conclusion that there is a three-fold division of the human family, corresponding in a remarkable way with the great ethnological chapter of the book of Genesis (10). The three great races thus distinguished are called the Semitic, Aryan, and Turanian (Allophylian). "Setting aside the cases where the ethnic names employed are of doubtful application, it cannot reasonably be questioned that the author [of Gen. 10] has in his account of the sons of Japheth classed together the Cymry or Celts (Gomer), the Medes (Madai), and the Ionians or Greeks (Javan), thereby anticipating what has become known in modern times as the 'Indo-European Theory,' or the essential unity of the Aryan (Asiatic) race with the principal races of Europe, indicated by the Celts and the Ionians. Nor can it be doubted that he has thrown together under the one head of 'children of Shem' the Assyrians (Asshur), the Syrians (Aram), the Hebrews (Eber), and the Joktanian Arabs (Joktan), four of the principal races which modern ethnology recognizes under the heading of 'Semitic.' Again, under the heading of 'sons of Ham,' the author has arranged 'Cush', i.e., the Ethiopians; 'Mizraim,' the people of Egypt; 'Sheba and Dedan,' or certain of the Southern Arabs; and 'Nimrod,' or the ancient people of Babylon, four races between which the latest linguistic researches have established a close affinity" (Rawlinson's Hist. Illustrations).
SBD
(enlargement ), one of the three sons of Noah. The descendants of Japheth occupied the "isles of the Gentiles," ( Genesis 10:5 ) --i.e. the coast lands of the Mediterranean Sea in Europe and Asia Minor-- whence they spread northward over the whole continent of Europe and a considerable portion of Asia.
雅弗勒 JAPHLET
代表
代上7:32 代上7:33
ISBE
jaf-let (yaphleT, "he escapes"(?)): In 1 Ch 7:32,33, a "son" of Heber, an Asherite.
HDBN
Japhleti
SBD
(whom God delivers ) a descendant of Asher through Beriah. ( 1 Chronicles 7:32 1 Chronicles 7:33 )
雅悉 JAZIZ
代表
代上27:30
ISBE
ja-ziz (yaziz, meaning uncertain): The Hagrite who was over Davids flocks (1 Ch 27:30 (Hebrew 31)).
HDBN
brightness; departing
SBD
(whom God moves ), a Hagarite who had charge of the flocks of King David. ( 1 Chronicles 27:31 ) (B.C. 1046.)
雅憫 JAMIN
代表
出6:15 代上2:27 尼8:7
ISBE
ja-min (yamin, "right hand"):
(1) In Gen 46:10; Ex 6:15; Nu 26:12; 1 Ch 4:24, a "son" (clan) of Simeon.
(2) In 1 Ch 2:27, a Judahite, "son" of Ram and grandson of Jerahmeel.
(3) In Neh 8:7, a Levite (?), one of those who "caused the people to understand" the Torah when Ezra enforced it = "Iadinus" in 1 Esdras 9:48.
HDBN
right hand; south wind
SBD
(right hand ). Second son of Simeon, (Genesis46:10; Exod 6:15; 1Chr 4:24 founder of the family of the Jaminites. ( Numbers 26:12 ) (B.C. 1706.) A man of Judah, second son of Ram the Jerahmeelite. ( 1 Chronicles 2:27 ) One of the Levites who expounded the law to the people. ( Nehemiah 8:7 ) (B.C. 410.)
雅拉 JAALAH
代表
創46:10 尼7:5
雅拉 JARAH
代表
代上8:36 代上9:42
ISBE
ja-ra (ya`rah, "honey-comb" (?)): A descendant of King Saul (1 Ch 9:42); but the Septuagints Codices Vaticanus and Alexandrinus, have Iada = ya`dah, a name found in Septuagint of 1 Ch 8:36, where Massoretic Text has yeho`addah, Jehoaddah. Some Hebrew manuscripts have ya`dah in 9:42, and it should probably be accepted as the correct reading there, for ya`dah = Jehoaddah yeho`addah, linguistically; compare Jonathan and Jehonathan, etc.
HDBN
a wood; honeycomb; watching closely
SBD
(honey ), a descendant of Saul; son of Micah and great-grandson of Mephibosheth. ( 1 Chronicles 9:42 ) comp. 1Chr 9:40
雅拿 JANNA
代表
路3:24
HDBN
Jannes
SBD
(flourishing ), son of Joseph, and father of Melchi, in the genealogy of Christ. ( Luke 3:24 ) In the Revised Version written JANNAI.
雅掃 JAASAU
代表
拉10:37
Easton
fabricator, an Israelite who renounced his Gentile wife after the Return (Ezra 10:37).
HDBN
doing; my doing
雅撒尼亞 JAAZANIAH
代表
結11:1 結8:11 耶35:3 耶40:8 耶42:1
ISBE
ja-az-a-ni-a (yaazanyahu, in 2 Ki 25:23; Ezek 8:11; yaazanyah, in Jer 35:3; Ezek 11:1, "Yah hears"):
(1) In 2 Ki 25:23, "son of the Maacathite," and one of the Judean "captains of the forces" who joined Gedaliah, the Babylonian governor appointed by Nebuchadrezzar over Judah, at Mizpah. He is the "Jezaniah" of Jer 40:8; 42:1. Though not mentioned by name, he was presumably one of those captains who joined Johnnan in his attack on Ishmael after the latter had slain Gedaliah (Jer 41:11-18). He is also the same as Azariah of Jer 43:2, a name read by the Septuagints Codex Vaticanus in 42:1 also. Jer 43:5 relates how Johnnan and his allies, Jaazaniah (= Azariah) among them, left Judah with the remnant, and took up their abode in Egypt.
(2) In Jer 35:3, son of Jeremiah (not the prophet), and a chief of the Rechabite clansmen from whose "staunch adherence to the precepts of their ancestor" Jeremiah "points a lesson for his own countrymen" (Driver, Jeremiah, 215).
(3) In Ezek 8:11, son of Shaphan, and one of the seventy men of the ciders of Israel whom Ezekiel saw in a vision of Jerusalem offering incense to idols.
(4) In Ezek 11:1, son of Azzur, and one of the 25 men whom Ezekiel saw in his vision of Jerusalem, at the East door of the Lords house, and against whose iniquity he was commanded to prophesy (11:1-13).
David Francis Roberts
HDBN
whom the Lord will hear
雅斤 JACHIN
代表
創46:10 出6:15 代上4:24 代上24:17
ISBE
ja-kin (yakhin, "he will establish"):
(1) The 4th son of Simeon (Gen 46:10; Ex 6:15; Nu 26:12). In 1 Ch 4:24 his name is given as "Jarib" (compare the King James Version margin, the Revised Version margin). "Jachinites," the patronymic of the family, occurs in Nu 26:12.
(2) Head of the 21st course of priests in the time of David (1 Ch 24:17). It is used as a family name in 1 Ch 9:10, and as such also in Neh 11:10, where some of the course are included in the list of those who, having returned from Babylon, willingly accepted the decision of the lot, and abandoned their rural retreats to become citizens and guardians of Jerusalem (Nah 11:1 f).
James Crichton
Easton
firm. (1.) The fourth son of Simeon (Gen. 46:10), called also Jarib (1 Chr. 4:24). (2.) The head of one of the courses (the twenty-first) of priests (1 Chr. 24:17). (3.) One of the priests who returned from the Exile (1 Chr. 9:10).
HDBN
he that strengthens and makes steadfast
SBD
(he shall establish ). One of the two pillars which were set up "in the porch," ( 1 Kings 7:21 ) or before the temple. ( 2 Chronicles 3:17 ) of Solomon. [BOAZ] Fourth son of Simeon, ( Genesis 46:10 ; Exodus 6:15 ) founder of the family of the Jachinites. ( Numbers 26:12 ) Head of the twenty-first course of priests in the time of David. ( 1 Chronicles 9:10 ; 24:17 ; Nehemiah 11:10 )
雅朔班 JASHOBEAM
代表
代上27:2 代上27:3 撒下23:8 代上12:6
ISBE
ja-sho-be-am (yashobh`am, probably "people will return"; see discussion of names compounded with `am, in HPN, 41-59): Jashobeam is mentioned in three passages (1 Ch 11:11; 12:6 (Hebrew 7); 27:2 f), but opinions vary as to the number of persons erred to. In 1 Ch 11:11 he is called "the son of a Hachmonite" (reference unknown) and "the chief of the three" ("three," the best reading; the Revised Version (British and American) "thirty"; the King James Version, the Revised Version margin "captains"), mighty men of David. He is said to have slain 300 (800 in 2 Sam 23:8) at one time, i.e. one after another.
The gibborim, or heroes, numbered 600 and were divided into bands of 200 each and subdivided into smaller bands of 20 each, with a captain for each company large and small. Jashobeam had command of the first of the three bands of 200 (see Ewald, HI, III , 140 f; Stanley, HJC, II, 78). From the indefiniteness of the description, "three of the thirty chief," he can hardly be regarded as one of the three mighty men who broke through the ranks of the Philistines, and brought water from the well of Bethlehem to David on the hill-fortress of Adullam (1 Ch 11:15-17), and the fact that "the thirty" have not yet been mentioned would seem to indicate that this story is not in its proper place. But "Jashobe am" here (1 Ch 11:11) is probably an error for "Ishbaal," the reading of many of the manuscripts of the Septuagint (HPN, 46, note).
In the parallel passage (2 Sam 23:8) he is called "Joshebbasshebeth, a Tahchemonite." This verse, however, is probably corrupt (Revised Version margin), and the text should be corrected in accordance with Ch to "Ishbaal, the Hachmonite." In 1 Ch 27:2 f Jashobeam is said to have been "the son of Zabdiel," of the family of Perez, and the commander-in-chief of the division of Davids army which did duty the first month. The army consisted of 12 divisions of 24,000 each, each division serving a month in turn. In 1 Ch 12:6 (Hebrew 7) Jashobeam is mentioned among those who joined David at Ziklag in the time of Saul, and is described as a Korahite, probably one belonging to a family of Judah (compare 2:43).
James Crichton
Easton
dweller among the people; or to whom the people turn, the Hachmonite (1 Chr. 11:11), one of David's chief heroes who joined him at Ziklag (12:6). He was the first of the three who broke through the host of the Philistines to fetch water to David from the well of Bethlehem (2 Sam. 23:13-17). He is also called Adino the Eznite (8).
HDBN
the people sitting; or captivity of the people
雅比 JABESH
代表
王下15:10
ISBE
ja-besh (yabhesh): A short form of JABESH-GILEAD (which see).
Easton
dry. (1.) For Jabesh-Gilead (1 Sam. 11:3,9,10). (2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.
HDBN
dryness; confusion; shame
SBD
(dry ). Father of Shallum, the fifteenth king of Israel. ( 2 Kings 15:10 2 Kings 15:13 2 Kings 15:14 ) Jabesh-gilead, or Jabesh in the territory of Gilead. In its widest sense Gilead included the half tribe of Manasseh, ( 1 Chronicles 27:21 ) as well as the tribes of Gad and Reuben, ( Numbers 32:1-42 ) east of the Jordan; and of the cities of Gilead, Jabesh was the chief. It is first mentioned in ( Judges 21:8-14 ) Being attacked subsequently by Nahash the Ammonite, it gave Saul an opportunity of displaying his prowess in its defence. ( 1 Samuel 11:1-15 ) Eusebius places it beyond the Jordan, six miles from Pella on the mountain road to Gerasa; where its name is probably preserved in the Wady Yabes.


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