台灣聖經網主題辭典 -- 聖經人名

中文名字	英文名字	代表經文	ISBE	Easton	HBND	SDB
迦謝	GAZEZ	代表代上2:46	ISBE ga-zez (gazez, "shearer"): (1) A son of Ephah, Calebs concubine (1 Ch 2:46). (2) A second Gazez is mentioned in the same verse as a son of Haran, another son of Ephah.		HDBN a passing over	SBD (shearer ), a name which occurs twice in ( 1 Chronicles 2:46 ) --first as son of Caleb by Ephah his concubine, and second as son of Haran, the son of the same woman. The second is possibly only a repetition of the first (B.C. after 1688.)
迷斯瑪拿	MISHMANNSH	代表代上12:10
達乃	TATNAI	代表拉5:3 拉5:6 拉6:6 拉6:13		Easton gift, a Persian governor (Heb. pehah, i.e., "satrap;" modern "pasha") "on this side the river", i.e., of the whole tract on the west of the Euphrates. This Hebrew title _pehah_ is given to governors of provinces generally. It is given to Nehemiah (5:14) and to Zerubbabel (Hag. 1:1). It is sometimes translated "captain" (1 Kings 20:24; Dan. 3:2, 3), sometimes also "deputy" (Esther 8:9; 9:3). With others, Tatnai opposed the rebuilding of the temple (Ezra 5:6); but at the command of Darius, he assisted the Jews (6:1-13).	HDBN that gives; the overseer of the gifts and tributes
達們	TALMON	代表代上9:17 尼11:19 尼12:25	ISBE tal-mon (talmon): One of the porters in connection with the temple-service (1 Ch 9:17; Ezr 2:42; Neh 7:45; 11:19; 12:25).	Easton oppressed. (1.) A Levite porter (1 Chr. 9:17; Neh. 11:19). (2.) One whose descendants returned with Zerubbabel to Jerusalem (Ezra 2:42; Neh. 7:45); probably the same as (1).		SBD (oppressor ), the head of a family of door-keepers in the temple, "the porters for the camps of the sons: of Levi." ( 1 Chronicles 9:17 ; Nehemiah 11:19 ) (B.C. 1013.) Some of his descendants returned with Zerubbabel, ( Ezra 2:43 ; Nehemiah 7:45 ) and were employed in their hereditary office in the days of Nehemiah and Ezra. ( Nehemiah 12:25 )
達分	DALPHON	代表斯9:7	ISBE dal-fon (dalphon, "crafty"): The second of the ten sons of Haman, slain by the Jews (Est 9:7).		HDBN the house of caves	SBD (swift ), the second of the ten sons of Hamam ( Esther 9:7 ) (B.C. 610.)
達大	DARDA	代表王上4:31 代上2:6	ISBE dar-da (darda`, "pearl of wisdom"): One of the wise men to whom Solomon is compared (1 Ki 4:31). He was either a son of Mahol (ibid.) or a son of Zerah, son of Judah (1 Ch 2:6, where the corresponding name in the same list is given as DARA). In rabbinic lore the name has been interpreted as dor dea, "the generation of knowledge"--the generation of the wilderness.	Easton pearl of wisdom, one of the four who were noted for their wisdom, but whom Solomon excelled (1 Kings 4:31).	HDBN home of knowledge
達太	THADDAEUS	代表太10:3 可3:18 路6:16 徒1:13	ISBE tha-de-us (Thaddaios): One of the Twelve Apostles (Mt 10:3; Mk 3:18). In Mt 10:3 the King James Version, the reading is "Lebbaeus, whose surname was Thaddaeus." The name corresponds to Judas, the son (Revised Version), or brother (the King James Version), of James, given in the lists of Lk 6:16; Acts 1:13. See JUDAS, NOT ISCARIOT; LEBBAEUS. The "Gospel of the Ebionites," or "Gospel of the Twelve Apostles," of the 2nd century and mentioned by Origen, narrates that Thaddaeus was also among those who received their call to follow Jesus at the Sea of Tiberias (compare Mt 4:18-22). See also SIMON THE CANANAEAN. According to the "Genealogies of the Twelve Apostles" (compare Budge, Contendings of the Apostles, II, 50), Thaddaeus was of the house of Joseph; according to the "Book of the Bee" he was of the tribe of Judah. There is abundant testimony in apocryphal literature of the missionary activity of a certain Thaddaeus in Syria, but doubt exists as to whether this was the apostle. Thus (1) according to the "Acts of Peter" (compare Budge, II, 466 ff) Peter appointed Thaddaeus over the island of Syria and Edessa. (2) The "Preaching of the blessed Judas, the brother of our Lord, who was surnamed Thaddaeus" (Budge, 357 ff), describes his mission in Syria and in Dacia, and indicates him as one of the Twelve. (3) The "Acta Thaddaei" (compare Tischendorf, Acta Apostolorum Apocrypha, 1851, 261 ff) refers to this Thaddaeus in the text as one of the Twelve, but in the heading as one of the Seventy. (4) The Abgar legend, dealing with a supposed correspondence between Abgar, king of Syria, and Christ, states in its Syriac form, as translated by Eusebius (Historia Ecclesiastica, I, xiii, 6-22) (compare THOMAS), that "after the ascension of Christ, Judas, who was also called Thomas, sent to Abgar the apostle Thaddaeus, one of the Seventy" (compare Hennecke, Neutestamentliche Apokryphen, 76 ff). Jerome, however, identifies this same Thaddaeus with Lebbaeus and "Judas .... of James" of Luke (Lk 6:16). Hennecks (op. cit., 473, 474) surmises that in the original form of the Abgar legend Thomas was the central figure, but that through the influence of the later "Acts of Thomas", which required room to be made for Thomas activity in India, a later Syriac recension was made, in which Thomas became merely the sender of Thaddaeus to Edessa, and that this was the form which Eusebius made use of in his translation According to Phillips (compare Phillips, The Doctrine of Addai the Apostle), who quotes Zahn in support, the confusion may be due to the substitution of the Greek name Thaddaeus for the name Addai of the Syriac manuscripts. See APOCRYPHAL ACTS. The general consensus seems to indicate, however, that both Thomas and Thaddaeus the apostle had some connection with Edessa. Of the various identifications of Thaddaeus with other Biblical personages which might be inferred from the foregoing, that with "Judas .... of James" is the only one that has received wide acceptance. The burial place of Thaddaeus is variously placed at Beirut and in Egypt. A "Gospel of Thaddaeus" is mentioned in the Decree of Gelasius. C. M. Kerr	Easton breast, the name of one of the apostles (Mark 3:18), called "Lebbaeus" in Matt. 10:3, and in Luke 6:16, "Judas the brother of James;" while John (14:22), probably referring to the same person, speaks of "Judas, not Iscariot." These different names all designate the same person, viz., Jude or Judas, the author of the epistle.
達昆	DARKON	代表尼7:58	ISBE dar-kon (darqon, "carrier"): Ancestor of a subdivision of "Solomons servants," so called, in post-exilic times (Ezr 2:56; Neh 7:58; Lozon, 1 Esdras 5:33).		HDBN of generation; of possession	SBD (scatterer ). Children of Darkon were among the "servants of Solomon" who returned from Babylon with Zerubbabel. ( Ezra 2:56 ; Nehemiah 7:58 ) (B.C. before 536).
達買	TALMAI	代表民13:12	ISBE tal-mi, tal-ma-i (talmay): (1) A clan, possibly of Aramean origin, generally reputed to be of gigantic height; resident in Hebron at the time of the Hebrew conquest and driven thence by Caleb (Nu 13:22; Josh 15:14; Jdg 1:10). (2) A son of Ammihur (or Ammihud), king of Geshur, a small Aramean kingdom, and a contemporary of David, to whom he gave his daughter Maacah in marriage. When Absalom fled from David after the assassination of Amnon he took refuge with Talmai at Geshur (2 Sam 3:3; 13:37; 1 Ch 3:2).	Easton abounding in furrows. (1.) One of the Anakim of Hebron, who were slain by the men of Judah under Caleb (Num. 13:22; Josh. 15:14; Judg. 1:10). (2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death (2 Sam. 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the mother of Absalom (1 Chr. 3:2).	HDBN my furrow; that suspends the waters; heap of waters
達買	TALMAI	代表撒下3:3 撒下13:37 代上3:2	ISBE tal-mi, tal-ma-i (talmay): (1) A clan, possibly of Aramean origin, generally reputed to be of gigantic height; resident in Hebron at the time of the Hebrew conquest and driven thence by Caleb (Nu 13:22; Josh 15:14; Jdg 1:10). (2) A son of Ammihur (or Ammihud), king of Geshur, a small Aramean kingdom, and a contemporary of David, to whom he gave his daughter Maacah in marriage. When Absalom fled from David after the assassination of Amnon he took refuge with Talmai at Geshur (2 Sam 3:3; 13:37; 1 Ch 3:2).	Easton abounding in furrows. (1.) One of the Anakim of Hebron, who were slain by the men of Judah under Caleb (Num. 13:22; Josh. 15:14; Judg. 1:10). (2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death (2 Sam. 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the mother of Absalom (1 Chr. 3:2).	HDBN my furrow; that suspends the waters; heap of waters
那鴻	NAHUM	代表鴻1:1	ISBE na-hum (Naoum; the King James Version Naum): An ancestor of Jesus in Lukes genealogy, the 9th before Joseph, the husband of Mary (Lk 3:25).	Easton consolation, the seventh of the so-called minor prophets, an Elkoshite. All we know of him is recorded in the book of his prophecies. He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem. Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.	HDBN comforter; penitent	SBD (consolation ). Nahum, called "the Elkoshite," is the seventh in order of the minor prophets. His personal history is quite unknown. The site of Elkosh, his native place, is disputed, some placing it in Galilee, others in Assyria. Those who maintain the latter view assume that the prophets parents were carried into captivity by Tiglath-pileser and that the prophet was born at the village of Alkush, on the east bank of the Tigris, two miles north of Mosul. On the other hand, the imagery of his prophecy is such lie would be natural to an inhabitant of Palestine, ( Nahum 1:4 ) to whom the rich pastures of Bashan the vineyards of Carmel and the blossoms of Lebanon were emblems of all that was luxuriant and fertile. The language employed in ch. ( Nahum 1:15 ; 2:2 ) is appropriate to one who wrote for his countrymen in their native land. (McClintock and Strong come to the conclusion that Nahum was a native of Galilee that at the captivity of the ten tribes he escaped into Judah, and prophesied in the reign of Hezekiah, 726-698.--ED.) Prophecy of Nahum . --The date of Nahum a prophecy can be determined with as little precision as his birthplace. It is, however, certain that the prophecy was written before the final downfall of Nineveh and its capture by the Medes and Chaldeans, cir. B.C. 625. The allusions to the Assyrian power imply that it was still unbroken. ch. ( Nahum 1:12 ; Nahum 2:8 Nahum 2:13 ; 3:16-17 ) It is most probable that Nahum flourished in the latter half of the return of Hezekiah, and wrote his prophecy either in Jerusalem or its neighborhood. The subject of the prophecy is, in accordance with the superscription, "the burden of Nineveh," the destruction of which he predicts. As a poet Nahum occupies a high place in the first rank of Hebrew literature. His style is clear and uninvolved, though pregnant and forcible; his diction sonorous and rhythmical, the words re-echoing to the sense. Comp. ( Nahum 2:4 ; 3:3 )
部百流	PUBLIUS	代表徒28:7 徒28:8	ISBE pub-li-us (Poplios, from the Latin praenomen Publius, derived from populus, "popular"; according to Ramsay it is the Greek form of the Latin nomen Popilius; the Greek title meaning "first," applied to Publius in Acts 28:7, was an official one, and has been found on an inscription from the island of Gaulus near Malta (compare Bockh, Corpus Inscriptionum Graecarum, number 5, 754)): Publius held office under the governor of Sicily. As the leading official in Malta, he was responsible for any Roman soldiers and their prisoners who might land there, but the account in Acts 28:7 implies that he displayed more than ordinary solicitude for Paul and his shipwrecked company, for, according to the writer, he "received us, and lodged us three days courteously" (the King James Version). The Apocryphal "Acts of Paul" (see APOCRYPHAL ACTS, sec. B, I) states also that "he did for them many acts of great kindness and charity" (compare Budge, Centendings of the Apostles, II, 605). On this occasion Paul miraculously healed the father of Publius, who "lay sick of fever and dysentery" (Acts 28:8). The exactitude of the medical terms here employed forms part of the evidence that the writer of Acts was a physician. Tradition relates that Publius was the first bishop of Malta and that he afterward became bishop of Athens. C. M. Kerr	Easton the chief man of the island of Malta (Acts 28:7), who courteously entertained Paul and his shipwrecked companions for three days, till they found a more permanent place of residence; for they remained on the island for three months, till the stormy season had passed. The word here rendered "chief man" (protos) is supposed by some to be properly a Maltese term, the official title of the governor.	HDBN common	SBD the chief man --probably the governor-of Melita, who received and lodged St. Paul and his companions on the occasion of their being shipwrecked off that island. ( Acts 28:7 ) (A.D.55.)
金罕	CHIMHAM	代表撒下19:37 撒下19:38 撒下19:39 撒下19:40 王上2:7	ISBE kim-ham (kimham (2 Sam 19:37,38) or kimhan (2 Sam 19:40) or kemohem (Jer 41:17 Kt.); this reading, however, may probably be safely ignored): One of the sons of Barzillai the Gileadite, who supported David while the latter was in exile in Mahanaim (2 Sam 19:37). After the death of Absalom, Barzillai was invited to spend the remainder of his life with the king; but he refused, and sent his son Chimham in his stead. From the mention of "the habitation of Chimham, which is by Beth-lehem" (Jer 41:17 the King James Version), it has been inferred that Chimham received a grant of land from Davids patrimony at Bethlehem, which retained his name for at least four centuries. It has been suggested that his name was probably Ahinoam (achino`am). Horace J. Wolf	Easton pining, probably the youngest son of Barzillai the Gileadite (2 Sam. 19:37-40). The "habitation of Chimham" (Jer. 41:17) was probably an inn or khan, which is the proper meaning of the Hebrew _geruth_, rendered "habitation", established in later times in his possession at Bethlehem, which David gave to him as a reward for his loyalty in accompanying him to Jerusalem after the defeat of Absalom (1 Kings 2:7). It has been supposed that, considering the stationary character of Eastern institutions, it was in the stable of this inn or caravanserai that our Saviour was born (Luke 2:7).	HDBN as they; like to them	SBD (longing ), a follower and probably a son, of Barzillai the Gileadite, who returned from beyond Jordan with David. ( 2 Samuel 19:37 2 Samuel 19:38 2 Samuel 19:40 ) (B C 1023.) David appears to have bestowed on him a possession at Bethlehem, on which, in later times, an inn or khan was standing. ( Jeremiah 41:17 )
閃	SHEM	代表創5:32 創9:26 創9:27	ISBE shem (shem; Sem): 1. Position in Noahs Family: His Name: The eldest son of Noah, from whom the Jews, as well as the Semitic ("Shemitic") nations in general have descended. When giving the names of Noahs three sons, Shem is always mentioned first (Gen 9:18; 10:1, etc.); and though "the elder" in "Shem the brother of Japheth the elder" (Gen 10:21 margin) is explained as referring to Shem, this is not the rendering of Onkelos. His five sons peopled the greater part of West Asias finest tracts, from Elam on the East to the Mediterranean on the West. Though generally regarded as meaning "dusky" (compare the Assyr-Babylonian samu--also Ham--possibly = "black," Japheth, "fair"), it is considered possible that Shem may be the usual Hebrew word for "name" (shem), given him because he was the firstborn--a parallel to the Assyr-Babylonian usage, in which "son," "name" (sumu) are synonyms (W. A. Inscriptions, V, plural 23, 11,29-32abc). 2. History, and the Nations Descended from Him: Shem, who is called "the father of all the children of Eber," was born when Noah had attained the age of 500 years (Gen 5:32). Though married at the time of the Flood, Shem was then childless. Aided by Japheth, he covered the nakedness of their father, which Ham, the youngest brother, had revealed to them; but unlike the last, Shem and Japheth, in their filial piety, approached their father walking backward, in order not to look upon him. Two years after the Flood, Shem being then 100 years old, his son Arpachshad was born (Gen 11:10), and was followed by further sons and daughters during the remaining 500 years which preceded Shems death. Noahs prophetic blessing, on awakening from his wine, may be regarded as having been fulfilled in his descendants, who occupied Syria (Aramaic), Israel (Canaan), Chaldea (Arpachshad), Assyria (Asshur), part of Persia (Elam), and Arabia (Joktan). In the first three of these, as well as in Elam, Canaanites had settled (if not in the other districts mentioned), but Shemites ruled, at some time or other, over the Canaanites, and Canaan thus became "his servant" (Gen 9:25,26). The tablets found in Cappadocia seem to show that Shemites (Assyrians) had settled in that district also, but this was apparently an unimportant colony. Though designated sons of Shem, some of his descendants (e.g. the Elamites) did not speak a Semitic language, while other nationalities, not his descendants (e.g. the Canaanites), did. See HAM; JAPHETH; TABLE OF NATIONS. T. G. Pinches	Easton a name; renown, the first mentioned of the sons of Noah (Gen. 5:32; 6:10). He was probably the eldest of Noah's sons. The words "brother of Japheth the elder" in Gen. 10:21 are more correctly rendered "the elder brother of Japheth," as in the Revised Version. Shem's name is generally mentioned first in the list of Noah's sons. He and his wife were saved in the ark (7:13). Noah foretold his preeminence over Canaan (9:23-27). He died at the age of six hundred years, having been for many years contemporary with Abraham, according to the usual chronology. The Israelitish nation sprang from him (Gen. 11:10-26; 1 Chr. 1:24-27).	HDBN name; renown	SBD (name ), the eldest son of Noah. ( Genesis 5:32 ) He was 98 years old, married, and childless at the time of the flood. After it, he, with his father, brothers, sisters-in-law and wife, received the blessing of God, ( Genesis 9:1 ) and entered into the covenant. With the help of his brother Japheth, he covered the nakedness of their father and received the first blessing. ( Genesis 9:25-27 ) He died at the age of 630 years. The portion of the earth occupied by the descendants of Shem, ( Genesis 10:21 Genesis 10:31 ) begins at its northwestern extremity with Lydia, and includes Syria (Aram), Chaldaea (Arphaxad), parts Of Assyria (Asshur), of Persia (Elam), and of the Arabian peninsula (Joktan). Modern scholars have given the name of Shemitic or Semitic to the languages spoken by his real or supposed descendants. [HEBREW]
阿何利巴瑪	AHOLIBAMAH	代表創36:2 創36:5 創36:41 代上1:52	ISBE a-ho-li-ba-ma. See OHOLIBAMAH.	Easton tent of the height, the name given to Judith, the daughter of Beeri = Anah (Gen. 26:34; 36:2), when she became the wife of Esau. A district among the mountains of Edom, probably near Mount Hor, was called after her name, or it may be that she received her name from the district. From her descended three tribes of Edomites, founded by her three sons.	HDBN my tabernacle is exalted	SBD or Abolibamah (my tabernacle is exulted ), One of the three wives of Esau. (B.C. 1797.) She was the daughter of Anah. ( Genesis 36:2 Genesis 36:26 ) In the earlier narrative, ( Genesis 26:34 ) Aholi-bamah is called Judith, which may have been her original name.
阿南	ONAM	代表創36:23 代上1:40 代上2:26	ISBE o-na (onam, "vigorous"; compare ONAN): (1) "Son" of Shobal "son" of Seir the Horite (Gen 36:23; 1 Ch 1:40). (2) "Son" of Jerahmeel by Atarah; perhaps the name is connected with Onan son of Judah (1 Ch 2:26,28).		HDBN Onan	SBD (strong ). One of the sons of Shobal the son of Seir. ( Genesis 36:23 ; 1 Chronicles 1:40 ) (B.C. 1964.) The son of Jerahmeel by his wife Atarah. ( 1 Chronicles 2:26 1 Chronicles 2:28 )
阿尼安	ANIAM	代表代上7:19	ISBE a-ni-am (`ani`am, "lament of the people"): A son of Shemidah of Manasseh (1 Ch 7:19).		HDBN a people; the strength or sorrow of people	SBD (sighing of the people ), a Manassite, son of Shemidah ( 1 Chronicles 7:19 )
阿尼色弗	ONESIPHORUS	代表提後1:16 提後1:18 提後4:19	ISBE o-ne-sif-o-rus (Onesiphoros, literally, "profit bringer" (2 Tim 1:16; 4:19)): 1. The Friend of Paul: Onesiphorus was a friend of the apostle Paul, who mentions him twice when writing to Timothy. In the former of the two passages where his name occurs, his conduct is contrasted with that of Phygellus and Hermogenes and others--all of whom, like Onesiphorus himself, were of the province of Asia--from whom Paul might well have expected to receive sympathy and help. These persons had "turned away" from him. Onesiphorus acted in a different way, for "he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found me." Onesiphorus was one of the Christians of the church in Ephesus; and the second passage, where his name is found, merely sends a message of greeting from Paul, which Timothy in Ephesus is requested to deliver to "the household of Onesiphorus." (the King James Version). 2. Visits Paul in Rome: Onesiphorus then had come from Ephesus to Rome. It was to Paul that the church at Ephesus owed its origin, and it was to him therefore that Onesiphorus and the Christians there were indebted for all that they knew of Christ. Onesiphorus gratefully remembered these facts, and having arrived in Rome, and learned that Paul was in prison, he "very diligently" sought for the apostle. But to do this, though it was only his duty, involved much personal danger at that particular time. For the persecution, inaugurated by Nero against the Christians, had raged bitterly; its fury was not yet abated, and this made the profession of the Christian name a matter which involved very great risk of persecution and of death. Paul was not the man to think lightly of what his Ephesian friend had done. He remembered too, "in how many things he ministered at Ephesus." And, writing to Timothy, he reminded him that Onesiphoruss kindly ministrations at Ephesus were already well known to him, from his residence in Ephesus, and from his position, as minister of the church there. It should be observed that the ministration of Onesiphorus at Ephesus was not, as the King James Version gives it, "to me," that is, to Paul himself. "To me" is omitted in the Revised Version (British and American). What Onesiphorus had done there was a wide Christian ministry of kindly action; it embraced "many things," which were too well known--for such is the force of the word--to Timothy to require repetition. The visits which Onesiphorus paid to Paul in his Roman prison were intensely "refreshing." And it was not once or twice that he thus visited the chained prisoner, but he did so ofttimes. 3. His Household: Though Onesiphorus had come to Rome, his household had remained in Ephesus; and a last salutation is sent to them by Paul. He could not write again, as he was now ready to be offered, and his execution could not long be delayed. But as he writes, he entertains the kindest feelings toward Onesiphorus and his household, and he prays that the Lord will give mercy to the household of Onesiphorus. He also uses these words in regard to Onesiphorus himself: "The Lord grant unto him to find mercy of the Lord in that day." It is not clear whether Onesiphorus was living, or whether he had died, before Paul wrote this epistle. Different opinions have been held on the subject. The way in which Paul refers twice to "the household (the Revised Version (British and American) "house") of Onesiphorus," makes it possible that Onesiphorus himself had died. If this is so--but certainty is impossible--the apostles words in regard to him would be a pious wish, which has nothing in common with the abuses which have gathered round the subject of prayers for the dead, a practice which has no foundation in Scripture. John Rutherfurd	Easton bringing profit, an Ephesian Christian who showed great kindness to Paul at Rome. He served him in many things, and had oft refreshed him. Paul expresses a warm interest in him and his household (2 Tim. 1:16-18; 4:19).	HDBN who brings profit	SBD (bringing profit ) is named twice only in the New Testament, viz. ( 2 Timothy 1:16-18 ) and 2Tim 4:19 Paul mentions him in terms of grateful love as having a noble courage and generosity in his behalf, amid his trials as a prisoner at Rome, when others from whom he expected better things had deserted him. ( 2 Timothy 4:16 ) Probably other members of the family were also active Christians. ( 2 Timothy 4:19 ) It is evident from ( 2 Timothy 1:18 ) that Onesiphorus had his home at Ephesus. (A.D. 64.)
阿尼西母	ONESIMUS	代表門1 門2 門3 門4 門5 門6 門7 門8 門9 門10 門11 門12 門13 門14 門15 門16 門17 門18 門19 門20 門21 門22 門23 門24 門25 西4:9	ISBE o-nes-i-mus (Onesimos, literally, "profitable," "helpful" (Col 4:9; Philem 1:10)): 1. With Paul in Rome: Onesimus was a slave (Philem 1:16) belonging to Philemon who was a wealthy citizen of Colosse, and a prominent member of the church there. Onesimus was still a heathen when he defrauded his master and ran off from Colosse. He found his way to Rome, where evil men tended to flock as to a common center, as Tacitus tells us they did at that period. In Rome he came into contact with Paul, who was then in his own hired house, in military custody. What brought him into contact with Paul we do not know. It may have been hunger; it may have been the pangs of conscience. He could not forget that his masters house in Colosse was the place where the Christians met in their weekly assemblies for the worship of Christ. Neither could he forget how Philemon had many a time spoken of Paul, to whom he owed his conversion. Now that Onesimus was in Rome--what a strange coincidence--Paul also was in Rome. The result of their meeting was that Onesimus was converted to Christ, through the instrumentality of the apostle ("my child, whom I have begotten in my bonds," Philem 1:10). His services had been very acceptable to Paul, who would gladly have kept Onesimus with him; but as he could not do this without the knowledge and consent of Philemon, he sent Onesimus back to Colosse, to his master there. 2. Pauls Epistles to Colosse and to Philemon: At the same time Paul wrote to the church in Colosse on other matters, and he entrusted the Epistle to the Colossians to the joint care of Tychicus and Onesimus. The apostle recommends Onesimus to the brethren in Colosse, as a "faithful and beloved brother, who is one of you," and he goes on to say that Tychicus and Onesimus will make known to them all things that have happened to Paul in Rome. Such a commendation would greatly facilitate Onesimuss return to Colosse. But Paul does more. He furnishes Onesimus with a letter written by himself to Philemon. Returning to a city where it was well known that he had been neither a Christian nor even an honest man, he needed someone to vouch for the reality of the change which had taken place in his life. And Paul does this for him both in the Epistle to the Colossians and in that to Philemon. With what exquisite delicacy is Onesimus introduced! `Receive him, says the apostle, `for he is my own very heart (Philem 1:12). "The man whom the Colossians had only known hitherto, if they knew him all, as a worthless runaway slave, is thus commended to them, as no more a slave but a brother, no more dishonest and faithless but trustworthy; no more an object of contempt but of love" (Lightfoots Commentary on Col, 235). (1) Onesimus Profitable. The apostle accordingly begs Philemon to give Onesimus the same reception as he would rejoice to give to himself. The past history of Onesimus had been such as to belie the meaning of his name. He had not been "profitable"--far from it. But already his consistent conduct in Rome and his willing service to Paul there have changed all that; he has been profitable to Paul, and he will be profitable to Philemon too. (2) Paul Guarantees. Onesimus had evidently stolen his masters goods before leaving Colosse, but in regard to that the apostle writes that if he has defrauded Philemon in anything, he becomes his surety. Philemon can regard Pauls handwriting as a bond guaranteeing payment: "Put that to mine account," are his words, "I will repay it." Had Philemon not been a Christian, and had Paul not written this most beautiful letter, Onesimus might well have been afraid to return. In the Roman empire slaves were constantly crucified for smaller offenses than those of which he had been guilty. A thief and a runaway had nothing but torture or death to expect. (3) The Change Which Christ Makes. But now under the sway of Christ all is changed. The master who has been defrauded now owns allegiance to Jesus. The letter, which is delivered to him by his slave, is written by a bound "prisoner of Jesus Christ." The slave too is now a brother in Christ, beloved by Paul: surely he will be beloved by Philemon also. Then Paul intimates that he hopes soon to be set free, and then he will come and visit them in Colosse. Will Philemon receive him into his house as his guest? (4) The Result. It cannot be imagined that this appeal in behalf of Onesimus was in vain. Philemon would do more than Paul asked; and on the apostles visit to Colosse he would find the warmest welcome, both from Philemon and from Onesimus. John Rutherfurd	Easton useful, a slave who, after robbing his master Philemon (q.v.) at Colosse, fled to Rome, where he was converted by the apostle Paul, who sent him back to his master with the epistle which bears his name. In it he beseeches Philemon to receive his slave as a "faithful and beloved brother." Paul offers to pay to Philemon anything his slave had taken, and to bear the wrong he had done him. He was accompanied on his return by Tychicus, the bearer of the Epistle to the Colossians (Philemon 1:16, 18). The story of this fugitive Colossian slave is a remarkable evidence of the freedom of access to the prisoner which was granted to all, and "a beautiful illustration both of the character of St. Paul and the transfiguring power and righteous principles of the gospel."	HDBN profitable; useful	SBD (profitable, useful ), the name of the servant or slave in whose behalf Paul wrote the Epistle to Philemon. He was a native, or certainly an inhabitant, of Colosse. ( Colossians 4:9 ) (A.D. 58.) He fled from his master end escaped to Rome, where he was led to embrace the gospel through Pauls instrumentality. After his conversion the most happy and friendly relations sprung up between the teacher and disciple. Whether Paul desired his presence as a personal attendant or as a minister of the gospel is not certain from verse 13 of the epistle.
阿底拿	ADNA	代表拉10:30	ISBE ad-na (`adhna, "pleasure"; Aidaine): (1) An Israelite in Ezras time who, having married a foreign wife, divorced her. He belonged to Pahath-moab (Ezr 10:30). (2) A priest of the family of Harum, during the high-priesthood of Joiakim son of Jethua (Neh 12:12-15).		HDBN pleasure; delight	SBD (rest, pleasure ). One of the family of Pahath-moab, who returned with Ezra and married a foreign wife. ( Ezra 10:30 ) (B.C. 459.) A priest, descendant of Harim in the days of Joiakim, the son of Jeshua. ( Nehemiah 12:15 ) (B.C. 500.)
阿抹	OMAR	代表代上1:36	ISBE o-mar (omar, connected perhaps with amar, "speak"; Septuagint Oman or Omar): Grandson of Esau and son of Eliphaz in Gen 36:11; 1 Ch 1:36; given the title "duke" or "chief" in Gen 36:15.	Easton eloquent, the son of Eliphaz, who was Esau's eldest son (Gen. 36:11-15).	HDBN he that speaks; bitter	SBD (eloquent, talkative ), son of Eliphaz the first-born of Esau. ( Genesis 36:11 Genesis 36:15 ; 1 Chronicles 1:38 ) (B.C. 1750.)
阿拿尼	ANANI	代表代上3:24	ISBE a-na-ni `anani, perhaps a shortened form of Ananiah, "Yah has covered"): A son of Elioenai of the house of David, who lived after the captivity (1 Ch 3:24).		HDBN a cloud; prophecy; divination	SBD (Protected by Jehovah ), the seventh son of Elioenai, descended from the royal line of Judah. ( 1 Chronicles 3:24 )
阿摩司	AMOS	代表摩7:12 摩7:13 摩7:14		Easton borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a "prophet nor a prophet's son," but "an herdman and a dresser of sycomore trees," R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God's retributive justice, and to call them to repentance. The Book of Amos consists of three parts: (1.) The nations around are summoned to judgment because of their sins (1:1-2:3). He quotes Joel 3:16. (2.) The spiritual condition of Judah, and especially of Israel, is described (2:4-6:14). (3.) In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements. 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah's kingdom. The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a "child of nature." These phrases are peculiar to him: "Cleanness of teeth" [i.e., want of bread] (4:6); "The excellency of Jacob" (6:8; 8:7); "The high places of Isaac" (7:9); "The house of Isaac" (7:16); "He that createth the wind" (4:13). Quoted, Acts 7:42.	HDBN loading; weighty	SBD (burden ), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. ( Amos 1:1 ; Amos 7:14 Amos 7:15 ) He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboams reign Nothing is known of the time or manner of his death.--ED.)
阿散	AZZAN	代表民34:26	ISBE az-an `azzan, "strong" or "thorn": Father of Paltiel of the tribe of Issachar. One of the commissioners selected to divide the land between the tribes (Nu 34:26).		HDBN their strength	SBD (very strong ), the father of Paltiel prince of the tribe of Issachar, who represented his tribe in the division of the promised land. ( Numbers 34:26 )
阿斐	OPHIR	代表創10:29 代上1:23	ISBE o-fer, o-fir (owphiyr (Gen 10:29), owphir (1 Ki 10:11), ophir): 1. Scriptural References: The 11th in order of the sons of Joktan (Gen 10:29 = 1 Ch 1:23). There is a clear reference also to a tribe Ophir (Gen 10:30). Ophir is the name of a land or city somewhere to the South or Southeast of Israel for which Solomons ships along with Phoenician vessels set out from Ezion-geber at the head of the Gulf of Aqabah, returning with great stores of gold, precious stones and "almug"-wood (1 Ki 9:28; 10:11; 2 Ch 9:10; 1 Ki 22:48; 2 Ch 8:18). We get a fuller list of the wares and also the time taken by the voyage if we assume that the same vessels are referred to in 1 Ki 10:22, "Once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks." The other products may not have been native to the land of Ophir, but it is certain that the gold at least was produced there. This gold was proverbial for its purity, as is witnessed by many references in the Old Testament (Ps 45:9; Job 28:16; Isa 13:12; 1 Ch 29:4), and, in Job 22:24, Ophir is used for fine gold itself. In addition to these notices of Ophir, it is urged that the name. occurs also in two passages under the form "Uphaz" (Jer 10:9; Dan 10:5). 2. Geographical Position: At all times the geographical position of Ophir has been a subject of dispute, the claims of three different regions being principally advanced, namely (1) India and the Far East, (2) Africa, (3) Arabia. (1) India and the Far East. All the wares mentioned are more or less appropriate to India, even including the fuller list of 1 Ki 10:22. "Almug"-wood is conjectured to be the Indian sandal-wood. Another argument is based on the resemblance between the Septuagint form of the word (Sophera) and the Coptic name for India (Sophir). A closer identification is sought with Abhira, a people dwelling at the mouths of the Indus. Supara, an ancient city on the west coast of India near the modern Goa, is also suggested. Again, according to Wildman, the name denotes a vague extension eastward, perhaps as far as China. (2) Africa. This country is the greatest gold-producing region of the three. Sofala, a seaport near Mozambique on the east coast of Africa, has been advanced as the site of Ophir, both on linguistic grounds and from the nature of its products, for there all the articles of 1 Ki 10:22 could be procured. But Gesenius shows that Sofala is merely the Arabic form of the Hebrew shephelah. Interest in this region as the land of Ophir was renewed, however, by Mauchs discovery at Zimbabye of great ruins and signs of old Phoenician civilization and worked-out gold mines. According to Bruce (I, 440), a voyage from Sofala to Ezion-geber would have occupied quite three years owing to the monsoons. (3) Arabia. The claim of Southeastern Arabia as the land of Ophir has on the whole more to support it than that of India or of Africa. The Ophir of Gen 10:29 beyond doubt belonged to this region, and the search for Ophir in more distant lands can be made only on the precarious assumption that the Ophir of Ki is not the same as the Ophir of Gen. Of the various products mentioned, the only one which from the Old Testament notices can be regarded as clearly native to Ophir is the gold, and according to Pliny and Strabo the region of Southeastern Arabia bordering on the Persian Gulf was a famous gold-producing country. The other wares were not necessarily produced in Ophir, but were probably brought there from more distant lands, and thence conveyed by Solomons merchantmen to Ezion-geber. If the duration of the voyage (3 years) be used as evidence, it favors this location of Ophir as much as that on the east coast of Africa. It seems therefore the least assailable view that Ophir was a district on the Persian Gulf in Southeastern Arabia and served in old time as an emporium of trade between the East and West. A. S. Fulton	Easton (1.) One of the sons of Joktan (Gen. 10:29). (2.) Some region famous for its gold (1 Kings 9:28; 10:11; 22:48; Job 22:24; 28:16; Isa. 13:12). In the LXX. this word is rendered "Sophir," and "Sofir" is the Coptic name for India, which is the rendering of the Arabic version, as also of the Vulgate. Josephus has identified it with the Golden Chersonese, i.e., the Malay peninsula. It is now generally identified with Abhira, at the mouth of the Indus. Much may be said, however, in favour of the opinion that it was somewhere in Arabia.	HDBN fruitful region	SBD (abundane ). The eleventh in order of the sons of Joktan. ( Genesis 10:29 ; 1 Chronicles 1:23 ) (B.C. after 2450.) A seaport or region from which the Hebrews in the time of Solomon obtained gold. The gold was proverbial for its fineness, so that "gold of Ophir" is several times used as an expression for fine gold, ( 1 Chronicles 29:4 ; Job 28:16 ; Psalms 45:9 ; Isaiah 13:12 ) and in one passage ( Job 22:24 ) the word "Ophir" by itself is used for gold of Ophir, and for gold generally. In addition to gold, the vessels brought from Ophir almug wood and precious stones. The precise geographical situation of Ophir has long been a subject of doubt and discussion. The two countries which have divided the opinions of the learned have been Arabia and India, while some have placed it in Africa. In five passages Ophir is mentioned by name - ( 1 Kings 9:28 ; 10:11 ; 22:18 ; 2 Chronicles 8:18 ; 9:10 ) If the three passages of the book of Kings are carefully examined, it will be seen that all the information given respecting Ophir is that it was a place or region accessible by sea from Ezion-geber on the Red Sea, from which imports of gold, almug trees and precious stones were brought back by the Tyrian and Hebrew sailors. The author of the tenth chapter of Genesis certainly regarded Ophir as the name of some city, region or tribe in Arabia. It is almost certain that the Ophir of Genesis is the Ophir of the book of Kings. There is no mention, either in the Bible or elsewhere, of any other Ophir; and the idea of there having been two Ophirs evidently arose from a perception of the obvious meaning of the tenth chapter of Genesis on the one hand, coupled with the erroneous opinion, on the other that the Ophir of the book of Kings could not have been in Arabia. (Hence we conclude that Ophir was in southern Arabia, upon the border of the Indian Ocean; for even if all the things brought over in Solomons ships are not now found in Arabia, but are found in India, yet, there is evidence that they once were known in Arabia and, moreover, Ophir may not have been the original place of production of some of them, but the great market for traffic in them.)

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　