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
亞波羅	APOLLOS	代表徒18:24 徒18:25 徒18:26 徒18:27	ISBE a-pol-os (Apollos, the short form of Apollonius): Apollos was a Jew of Alexandrian race (Acts 18:24) who reached Ephesus in the summer of 54 AD, while Paul was on his third missionary journey, and there he "spake and taught accurately the things concerning Jesus" (Acts 18:25). That he was eminently fitted for the task is indicated by the fact of his being a "learned man," "mighty in the scriptures," "fervent in spirit," "instructed in the way of the Lord" (Acts 18:24,25). His teaching was however incomplete in that he knew "only the baptism of John" (Acts 18:25), and this has given rise to some controversy. According to Blass, his information was derived from a written gospel which reached Alexandria, but it was more probably the fruits of what Apollos had heard, either directly or from others, of the preaching of John the Baptist at Bethany beyond Jordan (compare Jn 1:28). Upon receiving further instruction from Priscilla and Aquila (Acts 18:26), Apollos extended his mission to Achaia, being encouraged thereto by the brethren of Ephesus (Acts 18:27). In Achaia "he helped them much that had believed through grace; for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ" (Acts 18:27,28). During Apollos absences in Achaia, Paul had reached Ephesus and learned of what had been taught by Apollos there. (Acts 19:1). Since Paul was informed that the Ephesians still knew nothing of the baptism of the Spirit (Acts 19:2-4), it is probable that Apollos had not imparted to his hearers the further instruction he had received from Priscilla and Aquila, but had departed for Achaia shortly after receiving it. Paul remained upward of two years among the Ephesians (Acts 19:8,10), and in the spring of 57 AD he wrote the First Epistle to the Corinthians. By this time Apollos was once more in Ephesus (compare 1 Cor 16:12). It is incredible that this epistle of Paul could have been prompted by any feelings of jealousy or animosity on his part against Apollos. It was rather the outcome of discussion between the two regarding the critical situation then existing in Corinth. The mission of Apollos had met with a certain success, but the breeding of faction, which that very success, through the slight discrepancies in his teaching (compare 1 Cor 1:12; 3:4) with that of Paul or of Cephas, had engendered, was utterly alien to his intentions. The party spirit was as distasteful to Apollos as it was to Paul, and made him reluctant to return to the scene of his former labors even at the desire of Paul himself (1 Cor 16:12). The epistle voiced the indignation of both. Paul welcomed the cooperation of Apollos (1 Cor 3:6: "I planted, Apollos watered"). It was not against his fellow-evangelist that he fulminated, but against the petty spirit of those who loved faction more than truth, who saw not that both he and Apollos came among them as "Gods fellow-workers" (1 Cor 3:9), the common servants of the one Lord and Saviour Jesus Christ. This view is also borne out by the tenor of Clements Epistle to the Corinthians (compare Hennecke, Neutestamentliche Apokryphen, 84-112, especially 105): nor does it conflict with the passages 1 Cor 12:1-7; 2 Cor 3:1; 11:16, where Paul seems to allude to Apollos eloquence, wisdom, and letter of commendation. Paul wrote thus not in order to disparage Apollos but to affirm that, even without these incidental advantages, he would yield to none in the preaching of Christ crucified. The last mention of Apollos is in the Epistle to Titus, where he is recommended along with Zenas to Titus (Titus 3:13). He was then on a journey through Crete (Titus 3:15), and was probably the bearer of the epistle. The time of this is uncertain, as the writing of the Epistle to Titus, though generally admitted to have been after the release of Paul from imprisonment at Rome, has been variously placed at 64-67 AD. See TITUS, EPISTLE TO. C. M. Kerr	Easton a Jew "born at Alexandria," a man well versed in the Scriptures and eloquent (Acts 18:24; R.V., "learned"). He came to Ephesus (about A.D. 49), where he spake "boldly" in the synagogue (18:26), although he did not know as yet that Jesus of Nazareth was the Messiah. Aquila and Priscilla instructed him more perfectly in "the way of God", i.e., in the knowledge of Christ. He then proceeded to Corinth, where he met Paul (Acts 18:27; 19:1). He was there very useful in watering the good seed Paul had sown (1 Cor. 1:12), and in gaining many to Christ. His disciples were much attached to him (1 Cor. 3:4-7, 22). He was with Paul at Ephesus when he wrote the First Epistle to the Corinthians; and Paul makes kindly reference to him in his letter to Titus (3:13). Some have supposed, although without sufficient ground, that he was the author of the Epistle to the Hebrews.	HDBN one who destroys; destroyer	SBD (given by Apollo ) a Jew from Alexandria, eloquent (which may also mean learned ) and mighty in the Scriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of John the Baptist, ( Acts 18:24 ) but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54, more perfectly taught by Aquila and Priscilla. After this he became a preacher of the gospel, first in Achaia and then in Corinth. ( Acts 18:27 ; 19:1 ) When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him, ( 1 Corinthians 16:12 ) probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in ( Titus 3:13 ) After this nothing is known of him. Tradition makes him bishop of Caesarea.
亞特	ATER	代表拉2:42 拉2:16 尼7:21 尼10:17	ISBE a-ter (aTer, "bound" (?)): (1) The ancestor of a family of 98 persons who returned from Babylonian captivity with Zerubbabel (Ezr 2:16; Neh 7:21). the King James Version has "Ater of Hezekiah"; the Revised Version (British and American) of 1 Esdras 5:15 has "Ater of Ezekias," margin, "Ater of Hezekiah." the King James Version has "Aterezias." (2) The head of a family of porters who returned from Babylon to Jerusalem (Ezr 2:42; Neh 7:45).	Easton shut; lame. (1.) Ezra 2:16. (2.) Neh. 10:17. (3.) Ezra 2:42.	HDBN left hand; shut	SBD (shut up ). The children of Ater were among the porters or gate-keepers of the temple who returned with Zerubbabel. ( Ezra 2:42 ; Nehemiah 7:45 ) The children of ATER OF HEZEKIAH to the number of 98 returned with Zerubbabel, ( Ezra 2:16 ; Nehemiah 7:21 ) and were among the heads of the people who signed the covenant with Nehemiah. ( Nehemiah 10:17 )
亞珥歌伯	ARGOB	代表王下15:25		Easton stony heap, an "island," as it has been called, of rock about 30 miles by 20, rising 20 or 30 feet above the table-land of Bashan; a region of crags and chasms wild and rugged in the extreme. On this "island" stood sixty walled cities, ruled over by Og. It is called Trachonitis ("the rugged region") in the New Testament (Luke 3:1). These cities were conquered by the Israelites (Deut. 3:4; 1 Kings 4:13). It is now called the Lejah. Here "sixty walled cities are still traceable in a space of 308 square miles. The architecture is ponderous and massive. Solid walls 4 feet thick, and stones on one another without cement; the roofs enormous slabs of basaltic rock, like iron; the doors and gates are of stone 18 inches thick, secured by ponderous bars. The land bears still the appearance of having been called the 'land of giants' under the giant Og." "I have more than once entered a deserted city in the evening, taken possession of a comfortable house, and spent the night in peace. Many of the houses in the ancient cities of Bashan are perfect, as if only finished yesterday. The walls are sound, the roofs unbroken, and even the window-shutters in their places. These ancient cities of Bashan probably contain the very oldest specimens of domestic architecture in the world" (Porter's Giant Cities). (See BASHAN	HDBN a turf	SBD (stony ), a tract of country on the east of the Jordan, in Bashan, the kingdom of Og, containing 60 great and fortified cities. In later times it was called Trachonitis, and it is now apparently identified with the Leiah, a very remarkable district south of Damascus and east of the Sea of Galilee. ( deuteronomy 3:4 deuteronomy 3:13 deuteronomy 3:14 )
亞珥難	ARNAN	代表代上3:21	ISBE ar-nan (`arnan, "joyous"): A descendant of David and founder of a family (1 Ch 3:21). The Septuagint has Orna.			SBD In the received Hebrew text "the sons of Arnan" are mentioned in the genealogy of Zerubbabel. ( 1 Chronicles 3:21 )
亞現	AHIAN	代表代上7:19	ISBE a-hi-an (achyan, "brotherly"): A son of Shemida of the tribe of Manasseh (1 Ch 7:19).		HDBN brother of wine	SBD a Manassite of the family of Shemidah. ( 1 Chronicles 7:19 )
亞瑪利亞	AMARIAH	代表代上6:7 代上6:8 代上6:52 代上24:23 代上6:11 拉7:3 代上19:11 代下31:13 拉10:42 拉10:44 尼10:3 尼12:2 尼12:13 番1:1	ISBE am-a-ri-a (amaryah and amaryahu, "the Lord has said"; compare HPN, 180, 285). (1) A Levite in the line of Aaron-Eleazar; a son of Meraioth and grandfather of Zadok (1 Ch 6:7,52) who lived in Davids time. Compare Zadok (2 Sam 15:27, etc.) also Ant, VIII, i, 3 and X, viii, 6. (2) A Levite in the line of Kohath-Hebron referred to in 1 Ch 23:19 and 24:23 at the time when David divided the Levites into courses. (3) A Levite in the line of Aaron-Eleazar; a son of Azariah who "executed the priests office in the house that Solomon built" (1 Ch 6:10 f). Compare Ezr 7:3 where in the abbreviated list this Amariah is mentioned as an ancestor of Ezra. See AMARIAS (1 Esdras 8:2; 2 Esdras 1:2) and number (4) of this article (4) Chief priest and judge "in all matters of Yahweh" appointed by Jehoshaphat (2 Ch 19:11). Possibly identical with Amariah, number (3). (5) A descendant of Judah in the line of Perez and an ancestor of Ataiah who lived in Jerusalem after the Babylonian exile (Neh 11:4). Compare Imri (1 Ch 9:4) and number (7) of this article, which Amariah seems to be of the same family, (6) A Levite and an assistant of Kore who was appointed by Hezekiah to distributed the "oblations of Yahweh" to their brethren (2 Ch 31:15). (7) A son of Bani who had married a foreign woman (Ezr 10:42). See number (5) of this article (8) A priest who with Nehemiah sealed the covenant (Neh 10:3); he had returned to Jerusalem with Zerubbabel (Neh 12:2) and was the father of Jehohanan (compare Hanani, Ezr 10:20), priest at the time of Joiakim (Neh 12:13). Compare Immer (Ezr 2:37; 10:20; Neh 7:40) and also Emmeruth (the King James Version "Meruth," 1 Esdras 5:24). (9) An ancestor of Zephaniah, the prophet (Zeph 1:1). A. L. Breslich	Easton said by Jehovah. (1.) One of the descendants of Aaron by Eleazar (1 Chr. 6:7,52). He was probably the last of the high priests of Eleazar's line prior to the transfer of that office to Eli, of the line of Ithamar. (2.) A Levite, son of Hebron, of the lineage of Moses (1 Chr. 23:19; 24:23). (3.) A "chief priest" who took an active part in the reformation under Jehoshaphat (2 Chr. 19:11); probably the same as mentioned in 1 Chr. 6:9. (4.) 1 Chr. 6:11; Ezra 7:3. (5.) One of the high priests in the time of Hezekiah (2 Chr. 31:15). (6.) Zeph. 1:1. (7.) Neh. 11:4. (8.) Neh. 10:3. (9.) Ezra 10:42.	HDBN the Lord says; the integrity of the Lord	SBD (the Lord says , i.e. promises ). Father of Ahitub according to ( 1 Chronicles 6:7 1 Chronicles 6:52 ) and son of Meraioth, in the line of the high priests. The high priest in the reign of Jehoshaphat. ( 2 Chronicles 19:11 ) He was the son of Azariah. The head of a Levitical house of the Kohathites. ( 1 Chronicles 23:13 ; 24:23 ) The head of one of the twenty-four courses of priest. ( 2 Chronicles 31:15 ; Nehemiah 10:3 ; Nehemiah 12:2 Nehemiah 12:13 ) One of the sons of Bani in the time of Ezra. ( Ezra 10:42 ) A priest who returned with Zerubbabel. ( Nehemiah 10:3 ; Nehemiah 12:2 Nehemiah 12:13 ) A descendant of Pharez. ( Nehemiah 11:4 ) An ancestor of Zephaniah the prophet. ( Zephaniah 1:1 )
亞瑪利雅	AMARIAH	代表代上6:7	ISBE am-a-ri-a (amaryah and amaryahu, "the Lord has said"; compare HPN, 180, 285). (1) A Levite in the line of Aaron-Eleazar; a son of Meraioth and grandfather of Zadok (1 Ch 6:7,52) who lived in Davids time. Compare Zadok (2 Sam 15:27, etc.) also Ant, VIII, i, 3 and X, viii, 6. (2) A Levite in the line of Kohath-Hebron referred to in 1 Ch 23:19 and 24:23 at the time when David divided the Levites into courses. (3) A Levite in the line of Aaron-Eleazar; a son of Azariah who "executed the priests office in the house that Solomon built" (1 Ch 6:10 f). Compare Ezr 7:3 where in the abbreviated list this Amariah is mentioned as an ancestor of Ezra. See AMARIAS (1 Esdras 8:2; 2 Esdras 1:2) and number (4) of this article (4) Chief priest and judge "in all matters of Yahweh" appointed by Jehoshaphat (2 Ch 19:11). Possibly identical with Amariah, number (3). (5) A descendant of Judah in the line of Perez and an ancestor of Ataiah who lived in Jerusalem after the Babylonian exile (Neh 11:4). Compare Imri (1 Ch 9:4) and number (7) of this article, which Amariah seems to be of the same family, (6) A Levite and an assistant of Kore who was appointed by Hezekiah to distributed the "oblations of Yahweh" to their brethren (2 Ch 31:15). (7) A son of Bani who had married a foreign woman (Ezr 10:42). See number (5) of this article (8) A priest who with Nehemiah sealed the covenant (Neh 10:3); he had returned to Jerusalem with Zerubbabel (Neh 12:2) and was the father of Jehohanan (compare Hanani, Ezr 10:20), priest at the time of Joiakim (Neh 12:13). Compare Immer (Ezr 2:37; 10:20; Neh 7:40) and also Emmeruth (the King James Version "Meruth," 1 Esdras 5:24). (9) An ancestor of Zephaniah, the prophet (Zeph 1:1). A. L. Breslich	Easton said by Jehovah. (1.) One of the descendants of Aaron by Eleazar (1 Chr. 6:7,52). He was probably the last of the high priests of Eleazar's line prior to the transfer of that office to Eli, of the line of Ithamar. (2.) A Levite, son of Hebron, of the lineage of Moses (1 Chr. 23:19; 24:23). (3.) A "chief priest" who took an active part in the reformation under Jehoshaphat (2 Chr. 19:11); probably the same as mentioned in 1 Chr. 6:9. (4.) 1 Chr. 6:11; Ezra 7:3. (5.) One of the high priests in the time of Hezekiah (2 Chr. 31:15). (6.) Zeph. 1:1. (7.) Neh. 11:4. (8.) Neh. 10:3. (9.) Ezra 10:42.	HDBN the Lord says; the integrity of the Lord	SBD (the Lord says , i.e. promises ). Father of Ahitub according to ( 1 Chronicles 6:7 1 Chronicles 6:52 ) and son of Meraioth, in the line of the high priests. The high priest in the reign of Jehoshaphat. ( 2 Chronicles 19:11 ) He was the son of Azariah. The head of a Levitical house of the Kohathites. ( 1 Chronicles 23:13 ; 24:23 ) The head of one of the twenty-four courses of priest. ( 2 Chronicles 31:15 ; Nehemiah 10:3 ; Nehemiah 12:2 Nehemiah 12:13 ) One of the sons of Bani in the time of Ezra. ( Ezra 10:42 ) A priest who returned with Zerubbabel. ( Nehemiah 10:3 ; Nehemiah 12:2 Nehemiah 12:13 ) A descendant of Pharez. ( Nehemiah 11:4 ) An ancestor of Zephaniah the prophet. ( Zephaniah 1:1 )
亞瑪力	AMALEK	代表創36:12 創36:16	ISBE am-a-lek (`amaleq): The son, by his concubine Timna, of Eliphaz, the eldest son of Esau. He was one of the chiefs (the King James Version dukes) of Edom (Gen 36:12,16). See AMALEKITE.	Easton dweller in a valley, the son of Eliphaz and grandson of Esau (Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen. 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.	HDBN a people that licks up	SBD (dweller in a valley ), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain ("duke," Authorized Version) of Edom. ( Genesis 36:12 Genesis 36:16 ; 1 Chronicles 1:36 ) (B.C. about 1700.)
亞瑪帥	AMASHAI	代表尼11:13		Easton the son of Azareel, appointed by Nehemiah to reside at Jerusalem and do the work of the temple (Neh. 11:13).	HDBN the peoples gift	SBD or Amasha-i (burdensome ), son of Azareel, a priest in the time of Nehemiah, ( Nehemiah 11:13 ) apparently the same as MAASIAI. ( 1 Chronicles 9:12 ) (B.C. 440.)
亞瑪撒	AMASA	代表撒下17:25 撒下19:13 撒下20:10 代下28:12 代上12:18	ISBE a-ma-sa (`amasa, or read `ammishai, i.e. `am yishai, "people of Jesse"): The form `amasa, is based upon a mistaken etymology (from = `amac "to burden"). (1) According to 2 Sam 17:25, Amasa is the son of Abigail, the sister of Zeruiah and David, and Ithra, an Israelite; but another source, 1 Ch 2:17, calls his father Jether the Ishmaelite. He was a nephew of David and a cousin of Absalom, who made him commander of the army of rebellion. When the uprising had been quelled, David, in order to conciliate Amasa, promised him the position held by Joab; the latter had fallen from favor (2 Sam 19:13 ff). When a new revolt broke out under Sheba, the son of Bichri (2 Sam 20), Amasa was entrusted with the task of assembling the men of Judah. But Joab was eager for revenge upon the man who had obtained the office of command that he coveted. When Amasa met Joab at Gibeon, the latter murdered him while pretending to salute (2 Sam 20:8-10; 1 Ki 2:5). (2) Son of Hadlai, of the Bene Ephrayim ("Children of Ephraim"), who, obeying the words of the prophet Oded, refused to consider as captives the Judeans who had been taken from Ahaz, king of Judah, by the victorious Israelites under the leadership of Pekah (2 Ch 28:12). H. J. Wolf	Easton burden. (1.) The son of Abigail, a sister of king David (1 Chr. 2:17; 2 Sam. 17:25). He was appointed by David to command the army in room of his cousin Joab (2 Sam. 19:13), who afterwards treacherously put him to death as a dangerous rival (2 Sam. 20:4-12). (2.) A son of Hadlai, and chief of Ephraim (2 Chr. 28:12) in the reign of Ahaz.	HDBN sparing the people	SBD (a burden ). Son of Ithra, or Jether, by Abigail, Davids sister. ( 2 Samuel 17:25 ) He joined in Absaloms rebellion, B.C. 1023, was appointed commander-in-chief and suffered defeat by Joab. ( 2 Samuel 18:6 ) David, incensed against Joab for killing Absalom, forgave Amasa and appointed him Joabs successor. ( 2 Samuel 19:13 ) Joab afterwards, when they were both in pursuit of the rebel Sheba, pretending to salute Amasa stabbed him with his sword. ( 2 Samuel 20:10 ) A prince of Ephraim, son of Hadlai, in the reign of Ahaz. ( 2 Chronicles 28:12 )
亞瑪斯雅	AMASIAH	代表代上17:16	ISBE am-a-si-a (`amacyah, "Yah bears"): One of the captains of Jehoshaphat (compare 2 Ch 17:16).	Easton burden of (i.e., "sustained by") Jehovah, the "son of Zichri, who willingly offered himself unto the Lord," a captain over thousands under Jehoshaphat (2 Chr. 17:16; comp. Judg. 5:9).		SBD (whom Jehovah bears ), son of Zichri and captain of 200,000 warriors of Judah in the reign of Jehoshaphat. ( 2 Chronicles 17:16 ) (B.C. 910.)
亞瑪謝	AMAZIAH	代表王下14:1 摩7:10 代上4:34 代上6:45	ISBE am-a-zi-a (amatsyah, amatsyahu, "Yahweh is mighty"; 2 Ki 14:1-20; 2 Ch 25). Son of Jehoash, and tenth king of Judah. Amaziah had a peaceable accession at the age of 25. A depleted treasury, a despoiled palace and temple, and a discouraged people were among the consequences of his fathers war with Hazael, king of Syria. When settled on the throne, Amaziah brought to justice the men who had assassinated his father. Amaziah verbal citation of Dt 24:16 in 2 Ki 14:6, forbidding the punishment of children for a fathers offense, shows that the laws of this book were then known, and were recognized as authoritative, and, in theory, as governing the nation. His accession may be dated circa 812 (some put later). 1. The Edomite War: The young kings plan for the rehabilitation of his people was the restoration of the kingdoms military prestige, so severely lowered in his fathers reign. A militia army, composed of all the young men above 20 years of age, was first organized and placed upon a war footing (2 Ch 25:5; the number given, 300,000, is not a reliable one). Even this not being considered a large enough force to effect the project, 100 talents of silver were sent to engage mercenary troops for the expedition from Israel. When these came, a man of God strongly dissuaded the king from relying on them (2 Ch 25:7 ff). When this was communicated to the soldiers, and they were sent back unemployed, it roused them to "fierce anger" (2 Ch 25:10). 2. Its Occasion: Amaziahs purpose in making these extensive preparations for war, in a time of profound peace, is clear to the Southeast of Judah lay the Edomite state, with its capital at Petra. For many years Edom had been subject to Jehoshaphat, and a Hebrew "deputy" had governed it (1 Ki 22:47). In the reign of his son and successor, Jehoram, a confederacy of Philistines, Arabians and Edomites took Libnah and made a raid on Jerusalem. A band of these penetrated the palace, which they plundered, abducted some women, and murdered all the young princes but the youngest (2 Ch 21:17; 22:1). The public commotion and distress caused by such an event may be seen reflected in the short oracle of the prophet Obadiah, uttered against Edom, if, with some, Obadiahs date is put thus early 3. The Victory in the Valley of Salt: From that time "Edom .... made a king over themselves" (2 Ch 21:8), and for fifty years following were practically independent. It was this blot on Jerusalem and the good name of Judah that Amaziah determined to wipe out. The army of retaliation went forward, and after a battle in the Valley of Salt, south of the Dead Sea, in which they were the victors, moved on to Petra. This city lies in a hollow, shut in by mountains, and approached only by a narrow ravine, through which a stream of water flows. Amaziah took it "by storm" (such is Ewalds rendering of "by war," in 2 Ki 14:7). Great execution was done, many of the captives being thrown from the rock, the face of which is now covered with rock-cut tombs of the Greek-Roman age. 4. Apostasy and Its Punishment: The campaign was thus entirely successful, but had evil results. Flushed with victory, Amaziah brought back the gods of Edom, and paid them worship. For this act of apostasy, he was warned of approaching destruction (2 Ch 25:14-17). Disquieting news soon came relating to the conduct of the troops sent back to Samaria. From Beth-horon in the south to the border of the northern state they had looted the villages and killed some of the country people who had attempted to defend their property (2 Ch 25:13). To Amaziahs demand for reparation, Jehoashs answer was the contemptuous one of the well-known parable of the Thistle and the Cedar. 5. Battle of Beth-shemesh: War was now inevitable. The kings "looked one another in the face," in the valley of Beth-shemesh, where there is a level space, suitable to the movements of infantry. Judah was utterly routed, and the king himself taken prisoner. There being no treasures in the lately despoiled capital, Jehoash contented himself with taking hostages for future good behavior, and with breaking down 400 cubits of the wall of Jerusalem at the Northwest corner of the defense (2 Ki 14:13,14; 2 Ch 25:22-24). 6. Closing Years and Tragical End: Amaziahs career as a soldier was now closed. He outlived Jehoash of Israel "fifteen years" (2 Ki 14:17). His later years were spent in seclusion and dread, and had a tragical ending. The reason for his unpopularity is not far to seek. The responsibility for the war with Jehoash is by the inspired writer placed upon the shoulders of Amaziah (2 Ki 14:9-11). It was he who "would not hear." The quarrel between the kings was one which it was not beyond the power of diplomacy to remedy, but no brotherly attempt to heal the breach was made by either king. When the results of the war appeared, it could not be but that the author of the war should be called upon to answer for them. So deep was his disgrace and so profound the sense of national humiliation, that a party in the state determined on Amaziahs removal, so soon as there was another to take his place. The age of majority among the Hebrew kings was 16, and when Amaziahs son was of this age, the conspiracy against his life grew so strong and open that he fled to Lachish. Here he was followed and killed; his body being insultingly carried to Jerusalem on horses, and not conveyed in a litter or coffin (2 Ki 14:19,20; 2 Ch 25:27,28). He was 54 years old and had reigned for 29 years. The Chronicler (2 Ch 26:1) hardly conceals the popular rejoicings at the exchange of sovereigns, when Uzziah became king. In 2 Ch 25:28 is a copyists error by which we read "in the city of Judah," instead of "in the city of David," as in the corresponding passage in Kings. The singular postscript to the record of Amaziah in 2 Ki 14:22 is intended to mark the fact that while the port of Elath on the Red Sea fell before the arms, in turn, of Amaziah and of his son Uzziah, it was the latter who restored it to Judah, as a part of its territory. Amaziah is mentioned in the royal genealogy of 1 Ch 3:12, but not in that of Mt 1. There is a leap here from Jehoram to Uzziah, Ahaziah, Jehoash and Amaziah being omitted. W. Shaw Caldecott	Easton strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45). (2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to this command was followed by a decisive victory over the Edomites (2 Chr. 25:14-16). Amaziah began to worship some of the idols he took from the Edomites, and this was his ruin, for he was vanquished by Joash, king of Israel, whom he challenged to battle. The disaster he thus brought upon Judah by his infatuation in proclaiming war against Israel probably occasioned the conspiracy by which he lost his life (2 Kings 14:8-14, 19). He was slain at Lachish, whither he had fled, and his body was brought upon horses to Jerusalem, where it was buried in the royal sepulchre (2 Kings 14:19, 20; 2 Chr. 25:27, 28). (3.) A priest of the golden calves at Bethel (Amos 7:10-17). (4.) The father of Joshah, one of the Simeonite chiefs in the time of Hezekiah (1 Chr. 4:34).	HDBN the strength of the Lord	SBD (the strength of the Lord ). Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphats days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. "God-subdued." Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. ( 2 Chronicles 25:27 ) A descendant of Simeon ( 1 Chronicles 4:34 ) A Levite. ( 1 Chronicles 6:45 ) Priest of the golden calf at Bethel who endeavored to drive the prophet Amos from Israel into Judah. ( Amos 7:11 Amos 7:12 Amos 7:14 )
亞瑪賽	AMASAI	代表代上6:25 代上15:24 代下29:12	ISBE a-ma-si (`amasay, perhaps rather to be read `ammishay; so Wellhausen, IJG, II, 24, n.2): (1) A name in the genealogy of Kohath, son of Elkanah, a Levite of the Kohathite family (compare 1 Ch 6:25; 2 Ch 29:12). (2) Chief of the captains who met David at Ziklag and tendered him their allegiance. Some have identified him with Amasa and others with Abishai, who is called Abshai in 1 Ch 11:20 m (compare 1 Ch 18:12). The difficulty is that neither Amasa nor Abishai occupied the rank of the chief of thirty according to the lists in 2 Sam 23 and 1 Ch 11, the rank to which David is supposed to have appointed into (compare 1 Ch 12:18). (3) One of the trumpet-blowing priests who greeted David when he brought back the Ark of the Covenant (compare 1 Ch 15:24).	Easton burdensome. (1.) A Levite, son of Elkanah, of the ancestry of Samuel (1 Chr. 6:25, 35). (2.) The leader of a body of men who joined David in the "stronghold," probably of Adullam (1 Chr. 12:18). (3.) One of the priests appointed to precede the ark with blowing of trumpets on its removal from the house of Obed-edom (1 Chr. 15:24). (4.) The father of a Levite, one of the two Kohathites who took a prominent part at the instance of Hezekiah in the cleansing of the temple (2 Chr. 29:12).	HDBN strong	SBD or Amasa-i (burdensome ) A Kohathite, father of Mahath and ancestor of Samuel ( 1 Chronicles 6:25 1 Chronicles 6:35 ) Chief of the captains of Judah and Benjamin, who deserted to David while an outlaw at Ziklag. ( 1 Chronicles 12:18 ) (B.C. 1060.) One of the priests who blew trumpets before the ark. ( 1 Chronicles 15:24 ) Another Kohathite, in the reign of Hezekiah. ( 2 Chronicles 29:12 )
亞甲	AGAG	代表民24:7 撒上15:8 撒上15:9 撒上15:32 撒上15:33 斯3:10 斯8:3 斯9:24	ISBE a-gag (aghagh, or aghagh, meaning unknown, possibly "violent," BDB): A name, or title, applied to the king of the Amalekites, like Abimelech in Philistia and Pharaoh in Egypt. It is used of two of these kings: (1) A king of Amalek, mentioned by Balaam (Nu 24:7) in his blessing of Israel; (2) A later king, in the days of King Saul (1 Sam 15). Saul was sent with his army to destroy the Amalekites, who had so violently opposed Israel in the Wilderness. He disregarded the Divine command, sparing the best of the spoil, and saving Agag the king alive (1 Sam 15:8,9). After rebuking Saul, Samuel had Agag put to death for all the atrocities committed by himself and his nation (1 Sam 15:32,33). Edward Mack	Easton flame, the usual title of the Amalekite kings, as "Pharaoh" was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Num. 24:7). He lived at the time of the Exodus. (2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).	HDBN roof; upper floor	SBD (flame ), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in ( Numbers 24:7 ) and another in 1Sam 15:8,9,20,32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovahs well-known will. ( Exodus 17:14 ; 25:17 ) For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [SAMUEL]. Haman is called the AGAGITE in ( Esther 3:1 Esther 3:10 ; Esther 8:3 Esther 8:5 ) The Jews consider him a descendant of Agag the Amalekite.
亞當	ADAM	代表創2:7 創3:5 創2:17 創2:16 創3:6 林前15:45		Easton red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5). "God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them." Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: "Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, "This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." He called her Eve, because she was the mother of all living. Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Gen. 3:15), the "first gospel" message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Gen. 3). How long they were in Paradise is matter of mere conjecture. Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam's sons, viz., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Gen. 5:4). He died aged 930 years. Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God "hath made of one blood all nations of men for to dwell on all the face of the earth" (Acts 17:26. Comp. Rom. 5:12-12; 1 Cor. 15:22-49).	HDBN earthy; red	SBD (red earth ), the name given in Scripture to the first man. It apparently has reference to the ground from which he was formed, which is called in Hebrew Adamah . The idea of redness of color seems to be inherent in either word. The creation of man was the work of the sixth day--the last and crowning act of creation. Adam was created (not born) a perfect man in body and spirit, but as innocent and completely inexperienced as a child. The man Adam was placed in a garden which the Lord God had planted "eastward in Eden," for the purpose of dressing it and keeping it. [EDEN] Adam was permitted to eat of the fruit of every tree in the garden but one, which was called ("the tree of the knowledge of good and evil," because it was the test of Adams obedience. By it Adam could know good and evil int he divine way, through obedience; thus knowing good by experience in resisting temptation and forming a strong and holy character, while he knew evil only by observation and inference. Or he could "know good and evil," in Satans way, be experiencing the evil and knowing good only by contrast. -ED.) The prohibition to taste the fruit of this tree was enforced by the menace of death. There was also another tree which was called "the tree of life." While Adam was in the garden of Eden, the beasts of the field and the fowls of the air were brought to him to be named. After this the Lord God caused a deep sleep to fall upon him, and took one of his ribs from him, which he fashioned into a woman and brought her to the man. At this time they were both described as being naked without the consciousness of shame. By the subtlety of the serpent the woman who was given to be with Adam was beguiled into a violation of the one command which had been imposed upon them. She took of the fruit of the forbidden tree and gave it to her husband. The propriety of its name was immediately shown in the results which followed; self-consciousness was the first-fruits of sin their eyes were opened and they knew that they were naked. Though the curse of Adams rebellion of necessity fell upon him, yet the very prohibition to eat of the tree of life after his transgression was probably a manifestation of divine mercy, because the greatest malediction of all would have been to have the gift of indestructible life super-added to a state of wretchedness and sin. The divine mercy was also shown in the promise of a deliverer given at the very promise of a deliverer given at the very time the curse was imposed, ( Genesis 3:15 ) and opening a door of hope to Paradise, regained for him and his descendants. Adam is stated to have lived 930 years. His sons mentioned in Scripture are Cain, Abel and Seth; it is implied, however, that he had others.
亞畸	ARIOCH	代表創14:1 但2:14	ISBE ar-i-ok: (aryokh): (1) The name of the vassal king of Ellasar, under Chedorlaomer, king of Elam, and Amraphel, king of Shinar (Babylonia), who took part in the expedition against Sodom, Gomorrah and other states (Gen 14:1,9). Assyriologists generally, and probably rightly, identify Arioch with Eri-Aku (which see), king of Larsa, Ellasar being for Al-Larsa (now Sinqara in central Babylonia). Texts Referring to the Reign of Arioch: For an account of the expedition see AMRAPHEL, and for the Babylonian texts bearing upon the reign, see ERI-AKU. In Gen 14:1,9, where the names of the allied kings who marched against the Cities of the Plain are given, that of Arioch follows his more immediate suzerain, Amraphel, and not Chedorlaomer, who, however, appears to have been the real overlord (verse 4), which agrees with the indications of the Bah records. No details of the expedition are available from Babylonian sources. Besides Larsa, Eri-Akus inscriptions inform us that Ur (Muqayyar, Mugheir) was in the principality of which Larsa was the capital. (2) The Arioch of Dan 2:14,25 was captain of the bodyguard of King Nebuchadnezzar. Nothing else is known about him except that it was he who was commanded to slay the "wise men" who failed to repeat to the king his dream and its interpretation; and who communicated to his royal master that Daniel had undertaken the task. T. G. Pinches	Easton lion-like, venerable. (1.) A king of Ellasar who was confederate with Chedorlamer (Gen. 14:1,9). The tablets recently discovered by Mr. Pinches (see CHALDEA	HDBN long; great; tall	SBD (venerable ). The king of Eliasar, one of the allies of Chedorlaomer in his expedition against his rebellious tributaries. ( Genesis 14:1 ) (B.C. 1921-1912.) The captain of Nebuchadnezzars body-guard. ( Daniel 2:14 ) etc. Properly Eirioch , or Erioch , mentioned in Judith 1:6 as king of the Elymaeans.
亞疊	ADIEL	代表代上27:25	ISBE ad-i-el (`adhiel, "ornament of God"): (1) One of the "princes" of the tribe of Simeon, who, in the days of Hezekiah, smote the aborigines of Gedor and captured the valley (1 Ch 4:36 ff). (2) Father of Maasai, one of the priests who dwelt in Jerusalem after the return from the Exile (1 Ch 9:12). (3) Father of Azmaveth who was over Davids treasures (1 Ch 27:25).	Easton ornament of God. (1.) The father of Azmaveth, who was treasurer under David and Solomon (1 Chr. 27:25). (2.) A family head of the tribe of Simeon (1 Chr. 4:36). (3.) A priest (1 Chr. 9:12).	HDBN the witness of the Lord
亞第拿	ADINA	代表代上11:42	ISBE ad-i-na, a-di-na (`adhina, "adorned"). "Adina the son of Shiza the Reubenite, a chief of the Reubenites, and thirty with him" (1 Ch 11:42). This is in that part of the list of Davids mighty men in which the Chronicler supplements the list given in 2 Samuel.	Easton slender, one of David's warriors (1 Chr. 11:42), a Reubenite.		SBD (slender ), one of Davids captains beyond the Jordan, and a chief of the Reubenites. ( 1 Chronicles 11:42 )
亞第業	ADIEL	代表代上9:12	ISBE ad-i-el (`adhiel, "ornament of God"): (1) One of the "princes" of the tribe of Simeon, who, in the days of Hezekiah, smote the aborigines of Gedor and captured the valley (1 Ch 4:36 ff). (2) Father of Maasai, one of the priests who dwelt in Jerusalem after the return from the Exile (1 Ch 9:12). (3) Father of Azmaveth who was over Davids treasures (1 Ch 27:25).	Easton ornament of God. (1.) The father of Azmaveth, who was treasurer under David and Solomon (1 Chr. 27:25). (2.) A family head of the tribe of Simeon (1 Chr. 4:36). (3.) A priest (1 Chr. 9:12).	HDBN the witness of the Lord
亞第賚	ADLAI	代表代上27:29	ISBE ad-la-i, ad-li (`adhlay; Septuagint Adli and Adai, "lax, weary"): The father of Shaphat, an overseer of Davids herds in the lowlands (1 Ch 27:29).		HDBN my witness; my ornament	SBD or Adla-i (justice of Jehovah ), Ancestor of Shaphat, the overseer of Davids herds that fed in the broad valleys. ( 1 Chronicles 27:29 ) (B.C. before 1050.)
亞米	AMIASIEL	代表尼5:59 拉2:57
亞米利	AMMIEL	代表民13:12 撒下17:27 代上3:5 撒下11:3 代上26:5	ISBE am-i-el (`ammiel, "my kinsman is God"; Ameiel)): A name borne by four men in the Old Testament. (1) One of the twelve spies sent into Canaan by Moses; son of Gemalli, of the tribe of Dan (Nu 13:12). (2) A Benjamite, the father of Machir, a friend of David, living at Lodebar in Gilead (2 Sam 9:4,5; 17:27). (3) Father of Bathshua (or Bathsheba), one of Davids wives, who was mother of Solomon (1 Ch 3:5). In the parallel passage, 2 Sam 11:3, by transposition of the two parts of the name, he is called Eliam, meaning "my God is a kinsman." (4) The sixth son of Obed-edom, a Levite, one of the doorkeepers of the tabernacle of God in Davids life-time (1 Ch 26:5). Edward Mack	Easton people of God. (1.) One of the twelve spies sent by Moses to search the land of Canaan (Num. 13:12). He was one of the ten who perished by the plague for their unfavourable report (Num. 14:37). (2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2 Sam. 9:4, 5; 17:27). (3.) The father of Bathsheba, the wife of Uriah, and afterwards of David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3. (4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).	HDBN the people of God
亞米太	AMITTAI	代表拿1:1	ISBE a-mit-i (amittay, "faithful"): The father of the prophet Jonah. He was from Gath-hepher in Zebulun (2 Ki 14:25; Jon 1:1).	Easton true, the father of Jonah the prophet, a native of Gath-hepher (2 Kings 14:25; Jonah 1:1).	HDBN true; fearing
亞米忽	AMMIHUD	代表民1:10 民2:18 民7:48 民10:22 民34:20 民34:28 撒下13:37 代上9:4	ISBE a-mi-hud (`ammihudh, "my kinsman is glorious"; variously in the Septuagint, Emioud or Semioud or Amioud): The name of several Old Testament persons. (1) Father of Elishama, who in the wilderness was head of the tribe of Ephraim (Nu 1:10; 2:18; 7:48,53; 10:22; 1 Ch 7:26). (2) Father of Shemuel, who was appointed by Moses from the tribe of Simeon to divide the land among the tribes after they should have entered Canaan (Nu 34:20). (3) Father of Pedahel, who was appointed from the tribe of Naphtali for the same purpose as the Ammihud of (2) (Nu 34:28). (4) In the King James Version and the Revised Version, margin for the Ammihur (`ammichur,"my kinsman is noble"), who was father of Talmai of Geshur, a little Aramaic kingdom East of the Lebanon mountains, to whom Absalom fled after the murder of his brother Amnon. The weight of evidence seems to favor the reading Ammichur (2 Sam 13:37). (5) A descendant of Judah through the line of Perez (1 Ch 9:4). Edward Mack	Easton people of glory; i.e., "renowned." (1.) The father of the Ephraimite chief Elishama, at the time of the Exodus (Num. 1:10; 2:18; 7:48, 53). (2.) Num. 34:20. (3.) Num. 34:28. (4.) The father of Talmai, king of Geshur, to whom Absalom fled after the murder of Amnon (2 Sam. 13:37). (5.) The son of Omri, and the father of Uthai (1 Chr. 9:4).	HDBN people of praise	SBD (people of praise ). An Ephraimite father of Elishama, the chief of the tribe at the time of the Exodus. ( Numbers 1:10 ; 2:18 ; Numbers 7:48 Numbers 7:53 ; 10:22 ; 1 Chronicles 1:1 7:26 ) and, through him, ancestor of Joshua. (B.C. 1491.) A Simeonite, father of Shemuel. ( Numbers 34:20 ) The father of Pedahel, prince of the tribe of Naphtali. ( Numbers 34:28 ) The father-of Talmai king of Geshur. ( 2 Samuel 13:37 ) A descendant of Pharez, son of Judah. ( 1 Chronicles 9:4 )
亞米拿達	AMMINADAB	代表出6:23 得4:18 得4:19 得4:20 得4:21 得4:22 代上2:10 民1:7 民2:3 民7:12 民10:14 代上6:22 代上15:10 代上15:11 代上15:12 代上15:13 代上15:14 代上15:15	ISBE a-min-a-dab (`amminadhabh = "my people (or my kinsman) is generous or noble"): Three persons bearing this name are mentioned in the Old Testament. (1) In Ruth 4:19,20 and 1 Ch 2:10 Amminadab is referred to as one of Davids ancestors. He was the great-grandson of Perez, a son of Judah (Gen 38:29; 46:12) and the great-grandfather of Boaz, who again was the great-grandfather of David. Aarons wife, Elisheba, was a daughter of Amminadab (Ex 6:23), while one of the sons, namely, Nahshon, occupied an important position in the Judah-clan (Nu 1:7; 2:3; 7:12; 10:14). (2) In the first Book of Chronicles (1 Ch 6:22) Amminadab is mentioned as a son of Kohath (and therefore a grandson of Levi) and the father of Korah. But in other genealogical passages (Ex 6:18; Nu 3:19; 1 Ch 6:2) the sons of Kohath are Amram, Izhar, Hebron and Uzziel, and in two places (Ex 6:21; 1 Ch 6:38) Izhar is mentioned as the father of Korah. (3) According to 1 Ch (15:10,11) Amminadab was the name of a priest who took part in the removal of the ark to Jerusalem. He was the son of Uzziel, and therefore a nephew of Amminadab, son of Kohath (= Izhar). Thomas Lewis	Easton kindred of the prince. (1.) The father of Nahshon, who was chief of the tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14). His daughter Elisheba was married to Aaron (Ex. 6:23). (2.) A son of Kohath, the second son of Levi (1 Chr. 6:22), called also Izhar (2, 18). (3.) Chief of the 112 descendants of Uzziel the Levite (1 Chr. 15:10, 11).		SBD (one of the princes people ). Son of Ram or Aram, and father of Nahshon, or NAASSON (as it is written) ( Matthew 1:4 ; Luke 3:32 ); ( Numbers 1:7 ; 2:3 ; Ruth 4:19 Ruth 4:20 ; 1 Chronicles 2:10 ) One of the ancestors of Jesus Christ. The chief of the 112 sons of Uzziel, a Junior Levitical house of the family of the Kohathites. ( Exodus 6:23 ; 1 Chronicles 15:10 1 Chronicles 15:11 ) In ( 1 Chronicles 6:22 ) Izhar, the son of Kohath, is called AMMINADIB; probably a clerical error.

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　