▶ 아나돗 사람 Anethothite, [Anetho'thite] Anetothite, [Aneto'thite] Antothite. [Anto'thite] Inhabitants of Anathoth. 2 Sam. 23:27 ; 1 Chr. 11:28; 1 Chr. 12:3; 1 Chr. 27:12. (삼하23: (대상11: (대상12: (대상27: --- Morrish Bible Dictionary

▶ 큰 바다 짐승, 바다 괴물 Whale. The word tannin, Gen. 1:21; Job 7:12; Ezek. 32:2; and κῆτος Matt. 12:40; refer to any sea monsters, without defining any particular one. In the case of Jonah the Hebrew word is dag, or dagah, a fish; it may not have been a whale: sharks have been known to swallow men entire, and whatever fish it was that swallowed him, it was a miracle that preserved him alive, and caused him to be safely landed on shore again. It is only by denying the miracle that any difficulty arises. The Hebrew word tannin is also translated in the A.V. 'dragon,' 'sea monster,' and 'serpent.' (창01:21 큰 바다 짐승 (욥07:12 바다 괴물 (겔32:2 바다 가운데의 큰 악어 (마12:40 큰 물고기 --- Morrish Bible Dictionary -animalbible

▶ 서쪽 West. This was expressed by 1. yam, 'the Sea,' referring to the Mediterranean, which lies on the west of Palestine, Gen. 12:8, etc. (창12: 서쪽 2. maarab, δυσμή, 'sun-setting,' because the sun sets in the west. 1 Chr. 7:28; Matt. 8:11; etc. (대상07: 3. maarabah, 'sun-setting,' only in Isa. 45:6. (사45: 해 뜨는 곳에서든지 지는 곳에서든지 나 밖에 다른 이가 없는 줄을 알게 하리라 나는 여호와라 다른 이가 없느니라 4. mebo hashshemesh, from the 'going down of the sun,' only in Joshua 23:4; Zech. 8:7. (수23: (슥08: 보라 내가 요단에서부터 해 지는 쪽 대해까지의 남아 있는 나라들과 이미 멸한 모든 나라를 내가 너희를 위하여 제비 뽑아 너희의 지파에게 기업이 되게 하였느니라 --- Morrish Bible Dictionary

▶ 종기 Wen. 너희는 눈 먼 것이나 상한 것이나 지체에 베임을 당한 것이나 종기 있는 것이나 습진 있는 것이나 비루먹은 것을 여호와께 드리지 말며 이런 것들은 제단 위에 화제물로 여호와께 드리지 말라 A suppurating sore. Lev. 22:22. (레22: --- Morrish Bible Dictionary

▶ 우물, 샘 Wells. There are several Hebrew words for the wells that were in Palestine. Some may have been dug in connection with springs of water and others have been principally supplied by water from the surrounding land. The word ayin differs from either of the above: it signifies literally 'an eye,' and was like an eye in the ground from which the waters sprang up, and is not said to be dug, and yet is called 'a well' in the A.V. It occurs in Gen. 24:13-45; Gen. 49:22; Ex. 15:27; Neh. 2:13, and the same word is often translated 'fountain.' From the same is mayan. Ps. 84:6; Isa. 12:3; etc. The words beer, bor refer to any well, cistern, or pit. Gen. 16:14; Gen. 24:11, 20; Deut. 6:11; etc. (창24:13-45 우물 (창49:22 샘 (출15:27 (느02:13 용정 (시084:6 샘 (사12:3 우물 (창16:14 샘 (창24:11 우물 (신06:11 There is the same difference in the N.T., and the two words πηγή, 'spring' or 'fountain,' and φρέαρ, 'well,' are both used respecting Jacob's well; so that apparently it was a fountain (John 4:6) within the well. John 4:11, 12. (요04: 우물 In John 4:14 (πηγή) is used symbolically: it is 'a fountain' which Christ gives that springs up into eternal life. It is the Holy Spirit, the power of life that springs up in the soul towards its heavenly source. In 2 Peter 2:17 an apostate is a spring or fountain 'without water:' he has left the only source of life. (벧후02: 샘 --- Morrish Bible Dictionary

▶ 스바냐 Zephaniah, Prophecy of. The only personal detail given of this prophet is his ancestry for four generations: he was the son of Cushi, a descendant of Hizkiah. The date to the prophecy is 'the days of Josiah' king of Judah, who reigned B.C. 641-610. The prophecy gives the judgement of God with respect to the testimony that was being borne when there was an outward reformation under a pious king who trembled at God's law. The Spirit of God could read the hearts of the people, and could see what moral corruption was associated with the outward worship of God: cf. Jer. 3:6-10. The prophet proclaims the judgements that must fall upon the land, and upon Judah and Jerusalem, though with grace to the faithful remnant at the end. Within four years of the close of Josiah's reign Jerusalem was taken by Nebuchadnezzar, the holy vessels carried away, and the captivity of Judah commenced. Zeph. 1. The prophecy opens with "I will utterly consume all things from off the land, saith Jehovah." God could see the followers of Baal still there, and the Chemarim (idolatrous priests, mentioned in 2 Kings 23:5 and Hosea 10:5, margin), and those who worshipped the host of heaven; and those that sware by Jehovah and by Malcham, or 'their king,' that is, Baal: cf. Jer. 49:1, margin. Judgement would surely overtake them, and their gold and silver should not deliver them in the great day of God's wrath upon the whole land of Judah and Jerusalem. Maktesh in Zeph. 1:11 is literally 'of a mortar' or 'hollow place' as in a rock (cf. Judges 15:19; Prov. 27:22, where the same Hebrew word occurs), probably signifying Jerusalem, where, as in a mortar, they would be pounded by their enemies. Zeph. 2. The people are addressed as a nation 'without shame' (instead of 'not desired'): they are called to seek Jehovah, if haply a remnant might be hidden in the day of His wrath. Then the various nations are denounced that had been hostile to the land and to God's people. God had from time to time used some of them as the means whereby He punished His chosen people; but they had been filled with pride and had abused their power, therefore His judgements should surely fall upon them: the prophecy however looks on to the future great day of God's wrath. Zeph. 3. Here Jerusalem, the filthy and polluted city, is treated of. The princes, judges, prophets, and priests were all corrupt. The nations of those mentioned in the previous chapter would be completely cut off; and then Jehovah says, Surely Judah will listen to Me! In the future, Jehovah, after punishing the nations, will turn to His people, and a remnant will be brought into blessing. Israel will then be called upon to sing. The King of Israel, even Jehovah, will be in her midst, and she shall have a name and a praise among all the people of the earth. Christ is not, as in other prophecies, introduced here as the Messiah, but as Jehovah. The 'times of the Gentiles' and their four great kingdoms are passed over. --- Morrish Bible Dictionary

▶ 수스 족속, 삼숨밈 Zuzims, [Zu'zims] Zamzummims. [Zamzum'mims] A giant race who inhabited the district afterwards held by the Ammonites: they were smitten early by Chedorlaomer. The meaning of the term is doubtful: Gesenius says the first name is perhaps from the fertility of their country, and the second signifies 'noisy nations.' Fürst judges the first to signify 'prominent ones, giants,' and the second 'powerful, vigorous.' Gen. 14:5; Deut. 2:20. (창14: (신02: --- Morrish Bible Dictionary

▶ 소라 종족 Zorites. [Zo'rites] Family descended from Salma, a descendant of Judah. 1 Chr. 2:54. The derivation of the name is unknown. (대상02: --- Morrish Bible Dictionary

▶ 소라 사람 Zorathites. [Zo'rathites] Zareathites. [Za'reathites] 유다의 아들인 소발의 아들 르아야는 야핫을 낳고 야핫은 아후매와 라핫을 낳았으니 이는 소라 사람의 종족이며 Family descended from Shobal, son of Judah: probably so called because of inhabiting Zorah. 1 Chr. 4:2. Called ZAREATHITES in 1 Chr. 2:53. (대상04: (대상02: --- Morrish Bible Dictionary

▶ 시스 Ziz. -animalbible 유대교 신화 및 창세기의 해설서 '하가다'에 나오는 거대한 새. [참조] 시스 고개

▶ 십 사람 Ziphims, [Zi'phims] Ziphites. [Zi'phites] The inhabitants of Ziph, No. 2. 1 Sam. 23:19; 1 Sam. 26:1; Ps. 54: title. (삼상26:1 (시054: --- Morrish Bible Dictionary

▶ 총독 Proconsul. One who acts as a consul in a province. The word ἀνθύπατος, translated 'deputy' in the A.V., shows the accuracy of Luke in giving this title to the governor of places to whom it belonged. Acts 13:7, 8, 12; Acts 18:12; Acts 19:38. (행13:7, 8, 12 (행18:12 (행19:38 --- Morrish Bible Dictionary

▶ 상 Prize. The course run by a Christian is compared to races in which 'one receiveth the prize': with the exhortation, "So run that ye may obtain." 1 Cor. 9:24-27. The prize that Paul was stretching forward to win was that of being with and like the Lord in the glory. Phil. 3:14. (고전09:24-27 (빌03:14 --- Morrish Bible Dictionary

▶ 감옥 Prison. In Egypt, in Babylon, among the Romans, and doubtless in most other nations, these were used as places in which to secure prisoners. Joseph was cast into prison, and his feet were hurt with fetters (Ps. 105:18), though it does not appear that there was any trial as to the crime of which he was accused. God interfered on his behalf, and made the keeper or jailor favourable to him, and he committed all the prisoners into Joseph's care. This was the royal prison, but the condition of the place is not known: he called it 'the dungeon.' (시105:18 Jeremiah was confined in 'the court of the prison,' a place to which the Jews could come and where they could converse with him. Jer. 32:2-12. Jehoiachin was in prison in Babylon. Jer. 52:31. The prison at Jerusalem, under the Romans, is more fully described. Peter was bound by two chains, and lay asleep between two soldiers. It was under military rule, and the soldiers were responsible for the safety of the prisoners. The angel conducted Peter through the first and second guard to the outer iron gate that led into the city. This shows what is meant by the 'inner prison' mentioned elsewhere. Acts 12. At Philippi there was a jailor who was responsible for the safety of the prisoners. He, supposing some had escaped, was about to destroy himself, when Paul stopped him. Acts 16:23-27. (렘32:2-12 (렘52:31 (행12: (행16:23-27 Fallen angels are said to be kept in 'everlasting chains,' Jude 1:6; and there are spirits which are kept in prison. 1 Peter 3:19. The abyss in which Satan is to be shut up for the thousand years is also called a prison, which may refer to the same place. Rev. 20:7. (유1:6 (벧전03:19 (계20:7 --- Morrish Bible Dictionary

▶ 깃딧 Gittith. [Git'tith] Apparently a musical instrument, the nature of which is unknown. From its name it has been supposed to have formerly been used at Gath. Others connect it with Obed-edom the Gittite. It occurs only in the headings of Ps. 8; 81; and 84. (시008: (시081: (시084: 시편 8, 81, 84편 표제어에 소개된 리듬 내지는 악기 이름으로 추정. 거문고, 수금 등의 악기로 보는 견해도 있다. 혹자는 히브리어 '깃딧'이 '포도주틀을 밟으면서 부르는 노래'란 뜻으로 해석하여 포도주 수확 때나 추수 후 축제 때 부른 노래로 추정하기도 한다. --- Morrish Bible Dictionary

▶ 가드 사람 Gittites. [Git'tites] Designation of the six hundred men as inhabitants of Gath, and of their leader Ittai, who followed David at Absalom's revolt. 2 Sam. 15:18-22; 2 Sam. 18:2. Goliath also was a Gittite. 2 Sam. 21:19; 1 Chr. 20:5. Obed-edom, though a Levite, was also called a Gittite, probably because of residing at Gath or Gath-rimmon. 2 Sam. 6:10, 11; 1 Chr. 13:13. (삼하15:18-22 (삼하18:2 (삼하21:19 (대상20:5 (삼하06:10, 11 (대상13:13 --- Morrish Bible Dictionary

▶ 띠 Girdle. An article of dress always worn in the East, both by the rich and the poor, and needed there because of their flowing robes. For the poor they were of the plainest material, but for the rich they were more or less costly, and were highly ornamented. They were thus suitable articles for presents. 1 Sam. 18:4; 2 Sam. 18:11. John the Baptist wore a leathern girdle, or one of skin. Matt. 3:4; Mark 1:6: cf. 2 Kings 1:8. In the Revelation the Lord has on a golden girdle, and the seven angels who come out of the temple have the same. Rev. 1:13; Rev. 15:6. The priests wore girdles, and one for Aaron was a 'linen' girdle, Lev. 16:4, and with the breastplate was the CURIOUS (i.e. embroidered) GIRDLE of the ephod, made of gold, blue, purple, scarlet, and fine-twined linen. Ex. 28:8. (삼상18:4 (삼하18:11 띠 하나 (마03:4 (막01:6: cf. (왕하01:8 (계01:13 (계15:6 (레16:4 (출28:8 The girdle is typical of strength, and 'girding up the loins' denotes active service. When the Gentiles are gathered by God to discipline Israel, the girdle of their loins shall not be loosed. Isa. 5:27. Of the Lord when He comes to reign it is said, "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." Isa. 11:5. In the present warfare the Christian is exhorted to have his loins 'girt about' with truth, Eph. 6:14 — the 'truth' being the very thing that Satan will most oppose, and about which the mass are liable to be indifferent. (사05:27 (사11:5 (엡06:14 Girdles were also used for purses, Matt. 10:9; Mark 6:8, where the word signifies a 'belt.' (마10: (막06: --- Morrish Bible Dictionary

▶ 옛적 Ancient of Days. A title of God used by Daniel, alluding to His eternity. It cannot be separated from Christ; for in Dan. 7: the Lord is called both the Ancient of Days and the Son of man, yet the Son of man came to the Ancient of Days to receive dominion, glory, and a kingdom. Dan. 7:9, 13, 22. He is both God and man: cf. Rev. 1 and 5. (단07:9, 13, 22 --- Morrish Bible Dictionary

▶ 닻 Anchor. The anchors used by the ancients were in shape somewhat like the modern ones, as may be seen on some of the coins. When Paul was on his way to Rome, four anchors were needed to hold the ship. Acts 27:29, 30, 40. The anchor is used metaphorically for the hope set before the Christian, it enters into that within the veil, and is sure and steadfast. It was a great thing for the Hebrew believers to have their eyes turned to heaven; the anchor of their hope was there; no matter what storms they might meet with, the realisation of their hope was certain if set on Christ. Heb. 6:19. (행27:29, 30, 40 (히06:19 --- Morrish Bible Dictionary

▶ 아나돗 Anathoth. [An'athoth] 1. Beniamite, son of Becher. 1 Chr. 7:8. (대상07: 2. One of the chiefs of the people who sealed the covenant. Neh. 10:19. (느10: 3. City assigned to the priests in the territory of Benjamin, where Abiathar the high priest had his own 'fields,' and where Jeremiah was born: its inhabitants persecuted the prophet. Identified with Anata, 31 49' N, 35 15' E. Joshua 21:18; 1 Kings 2:26; 1 Chr. 6:60; Ezra 2:23; Neh. 7:27; Neh. 11:32, Isa. 10:30; Jer. 1:1; Jer. 11:21, 23; Jer. 29:27; Jer. 32:7-9. (수21:18, (삼상23:27, (왕상02:26, (대상06:60, (대상11:28, (대상12:3, (대상27:12, (스02:23, (느07:27, (느11:32, (사10:30, (렘01:1, (렘11:21, (렘11:23, (렘29:27, (렘32:7, (렘32:8, (렘32:9 --- Morrish Bible Dictionary

▶ 시돈 사람 Zidonians, [Zido'nians] Sidonians. [Sido'nians] 바알과 아스다롯을 섬검 The inhabitants of Zidon and its neighbourhood. At times the term was applied to the Phoenicians generally. They were renowned for cutting timber and as being fishermen and seamen. Deut. 3:9; Joshua 13:4, 6; Judges 3:3; Judges 10:12; Judges 18:7; 1 Kings 5:6; 1 Kings 11:1, 5, 33; 1 Kings 16:31; 2 Kings 23:13; 1 Chr. 22:4; Ezek. 32:30. The Zidonians were idolators: Baal and Ashtoreth were their gods. This is mentioned on the sarcophagus of Ashmanezer, apparently one of their kings. (신03:9 (수13:4, 6 (삿03:3 (삿10:12; (삿18:7 (왕상05:6 (왕상11:1, 5, 33 (왕상16:31 (왕하23:13 (대상22:4 (겔32:30 --- Morrish Bible Dictionary

▶ 권세 Principality. The status of those who hold the first place, as rulers among men, Titus 3:1; but the word especially refers to the spiritual high powers in the unseen world, whether good or bad. They were created by the Lord, and He is head of them all. Col. 1:16; Col. 2:10. Some fell from the position of trust given them: they kept not their first estate or principality. Jude 6. Others contend against the heavenly position of the saints. Eph. 6:12. The Lord 'spoiled' principalities on the cross, Col. 2:15; and at His resurrection He was exalted by God far above all such created powers. Eph. 1:21; Eph. 3:10. (딛03:1 (골01:16 (골02:10 (유1:6 지위 (엡06:12 (골02:15 (엡01:21 (엡03:10 --- Morrish Bible Dictionary

▶ 족장, 총독, 왕 Prince, Princess. There are sixteen different Hebrew words so translated. The principal are 1. nasi, 'one raised up'; this is translated also 'ruler, governor, captain, and chief.' It is applied to 'the princes of the congregation': these would be the heads of families in the various tribes. Joshua 9:15-21. (수09: 족장 the princes of the congregation 2. sar, 'to bear rule,' hence applied to the head men in the tribes, 'chief of the fathers'; and to the satraps in the Persian empire. Esther 1:3-21. In Daniel these same are called achashdarpenayya, 'chief governors.' Dan. 3:2, 3, 27; Dan. 6:1-7. Princess is sarah. 1 Kings 11:3; Lam. 1:1. The word sar is also employed for the Prince of peace in Isa. 9:6, and for Michael the archangel, and for the prince of Persia who opposed him, and for the prince of Grecia. Dan. 10:13-21. (에01:3-21 (단03:2, 3, 27 (단06:1-7 (왕상11:3 (애01:1 (사09:6 (단10:13-21 --- Morrish Bible Dictionary

▶ 제사장 Priest, Priesthood. It is remarkable that the first priest spoken of in scripture is Melchizedek: he is said to be "priest of the most high God." Nothing is said of his offering sacrifices, but he brought forth bread and wine, and blessed Abraham. Gen. 14:18, 19. He is a type of Christ, who is constituted a "priest after the order of Melchizedek," and who will come forth to bless His people in the future. See MELCHIZEDEK. (창14: Before the institution of the Levitical priesthood, Israel had been redeemed out of Egypt. The object of priesthood was not therefore to bring them into redemption, but to maintain their position based on redemption before God. At first it was said that they should all be priests (Ex. 19:6), but law afterwards came in, and the service of priesthood was very definitely confined to the house of Aaron. The names of the twelve tribes were engraved on the breastplate and on the plates on the priest's shoulders: whenever he went in to the presence of God , the people were thus represented. So Christ is the great High Priest at the right hand of God, not for the world, but for His saints: "We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens." Heb. 8:1. He represents His saints there, and in virtue of His presence there, and of His experience here, He is able to sympathise with them in trial and to succour them in temptation. (출19: (히08: The Lord was not nor could be a priest on earth, for He was not of the order of Aaron (Heb. 7:14; Heb. 8:4); but on the cross He offered Himself to God, the antitype of Aaron on the day of atonement. He was really Offering, Priest, and Victim in His own person, and, being perfected, is now the great High Priest above for the Christian. Heb. 4:14-16. See AARONIC PRIESTHOOD. (히07: (히08: (히04: Christians are priests by calling, as being risen together with Christ, and have access to God: "an holy, priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 1 Peter 2:5, 9; Heb. 10:19; Rev. 1:6. (벧전02: (히10: (계01:6. --- Morrish Bible Dictionary

▶ 길로 사람 Gilonite. [Gi'lonite] Designation of Ahithophel as a native of Giloh. 2 Sam. 15:12; 2 Sam. 23:34. (삼하15: (삼하22: --- Morrish Bible Dictionary