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目前本系統共收錄了 1,856 個聖經相關人名
以及 HDBN 包含了 2,616 個姓名的意義解釋。


中文名字 英文名字 查詢經文 代表經文 Nave's Topical Bible ISBE Easton HBND SDB
以拉 ELAH OR ELAM
代表
王上4:18 創36:41 代上4:15 王下15:30 代上9:8 王上16:6 王上16:7 王上16:8 王上16:9 王上16:10 王上16:11 王上16:12 王上16:13 王上16:14
以拉大 ELADAH
代表
代上7:20
ISBE
el-a-da.
See ELEADAH.
HDBN
the eternity of God
以拉都 ERASTUS
代表
徒19:22 提後4:20 羅16:24
ISBE
e-ras-tus (Erastos, "beloved"): The name occurs three times, each time denoting a companion of Paul.
(1) Erastus was sent with Timothy from Ephesus into Macedonia while Paul remained in Asia for a while. They are designated "two of them that ministered unto him" (Acts 19:22).
(2) "Erastus the treasurer of the city" sent greetings to the Christians in Rome (Rom 16:23). He was apparently an important person in the Corinthian community, and with Gaius probably represented that church in these fraternal relations with the Roman community.
(3) Erastus is one who, in 2 Tim 4:20, "remained at Corinth."
We have no means of discovering whether one or more than one person is meant in these references. A. C. Headlam (HDB, under the word) thinks it improbable that one who held an office implying residence in one locality should have been one of Pauls companions in travel. On the other hand Paul may be designating Erastus (Rom 16:23) by an office he once held, but which he gave up to engage in mission work.
S. F. Hunter
Easton
beloved. (1.) The "chamberlain" of the city of Corinth (Rom. 16:23), and one of Paul's disciples. As treasurer of such a city he was a public officer of great dignity, and his conversion to the gospel was accordingly a proof of the wonderful success of the apostle's labours. (2.) A companion of Paul at Ephesus, who was sent by him along with Timothy into Macedonia (Acts 19:22). Corinth was his usual place of abode (2 Tim. 4:20); but probably he may have been the same as the preceding.
HDBN
lovely
SBD
(beloved ). One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into Macedonia. ( Acts 19:22 ) (A.D. 51.) He is probably the same with Erastus who is again mentioned in the salutations to Timothy. ( 2 Timothy 4:20 ) Erastus the chamberlain, or rather the public treasurer, of Corinth, who was one of the early converts to Christianity. ( Romans 16:23 ) According to the traditions of the Greek Church, he was first treasurer to the church at Jerusalem, and afterwards bishop of Paneas.
以拜尼土 EPAENETUS
代表
羅16:5
ISBE
ep-e-ne-tus (Epainetos, "praised"): One of the Christians at Rome to whom greetings are sent by Paul (Rom 16:5). All that is known of him is told here. Paul describes him as (1) "my beloved," (2) "who is the firstfruits of Asia unto Christ." Textus Receptus of the New Testament has "firstfruits of Achaia" but this wrong reading is due to 1 Cor 16:15. He was one of the first Christians in the Roman province of Asia.
This salutation brings up the question of the destination of Rom 16:3-16, for it is argued that they are addressed to the church in Ephesus owing to the fact that Prisca and Aquila and Epenetus are known to have dwelt in Asia. On the other hand, there are more than 20 others in this list who are not known to have spent any time in Asia. Prisca and Aquila had once dwelt in Rome (Acts 18:2), and there is nothing unusual in an Ephesian dwelling in the capital of the empire. An interesting discovery was made in Rome of an inscription in which was the name of Epenetus, an Ephesian.
S. F. Hunter
Easton
commendable, a Christian at Rome to whom Paul sent his salutation (Rom. 16:5). He is spoken of as "the first fruits of Achaia" (R.V., "of Asia", i.e., of proconsular Asia, which is probably the correct reading). As being the first convert in that region, he was peculiarly dear to the apostle. He calls him his "well beloved."
以拿 IRAD
代表
創4:18
ISBE
i-rad (`iradh; Septuagint Gaidad): Grandson of Cain and son of Enoch (Gen 4:18).
Easton
runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (Gen. 4:18), and grandson of Cain.
HDBN
wild ass; heap of empire; dragon
SBD
(fleet ), son of Enoch; grandson of Cain, and father of Mehujael. ( Genesis 4:18 )
以挪士 ENOS
代表
創4:26
Easton
man the son of Seth, and grandson of Adam (Gen. 5:6-11; Luke 3:38). He lived nine hundred and five years. In his time "men began to call upon the name of the Lord" (Gen. 4:26), meaning either (1) then began men to call themselves by the name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters; or (2) then men in some public and earnest way began to call upon the Lord, indicating a time of spiritual revival.
HDBN
mortal man; sick; despaired of; forgetful
SBD
(mortal man ), the son of Seth, ( Genesis 4:26 ; Genesis 5:6 Genesis 5:7 Genesis 5:9 Genesis 5:10 Genesis 5:11 ; Luke 3:38 ) properly ENOSH, as in ( 1 Chronicles 1:1 )
以掃 ESAU
代表
創25:25 創25:27 創25:28 創25:29 創25:30 創25:31 創25:32 創25:33 創25:34
ISBE
e-so (`esaw, "hairy"; Esau): Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Gen 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Gen 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Gen 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" (ish sadheh). His father warmed toward him rather than toward Jacob, because Esaus hunting expeditions resulted in meats that appealed to the old mans taste (Gen 25:28). Returning hungry from one of these expeditions, however, Esau exhibited a characteristic that marked him for the inferior position which had been foretokened at the time of his birth. Enticed by the pottage which Jacob had boiled, he could not deny himself, but must, at once, gratify his appetite, though the calm and calculating Jacob should demand the birthright of the firstborn as the price (Gen 25:30-34). Impulsively he snatched an immediate and sensual gratification at the forfeit of a future glory. Thus he lost the headship of the people through whom Gods redemptive purpose was to be wrought out in the world, no less than the mere secular advantage of the firstborn sons chief share in the fathers temporal possessions. Though Esau had so recklessly disposed of his birthright, he afterward would have secured from Isaac the blessing that appertained, had not the cunning of Rebekah provided for Jacob. Jacob, to be sure, had some misgiving about the plan of his mother (Gen 27:12), but she reassured him; the deception was successful and he secured the blessing. Now, too late, Esau bitterly realized somewhat, at least, of his loss, though he blamed Jacob altogether, and himself not at all (Gen 27:34,36). Hating his brother on account of the grievance thus held against him, he determined upon fratricide as soon as his father should pass away (Gen 27:41); but the watchful Rebekah sent Jacob to Haran, there to abide with her kindred till Esaus wrath should subside (Gen 27:42-45).
Esau, at the age of forty, had taken two Hittite wives, and had thus displeased his parents. Rebekah had shrewdly used this fact to induce Isaac to fall in with her plan to send Jacob to Mesopotamia; and Esau, seeing this, seems to have thought he might please both Isaac and Rebekah by a marriage of a sort different from those already contracted with Canaanitish women. Accordingly, he married a kinswoman in the person of a daughter of Ishmael (Gen 28:6,9). Connected thus with the "land of Seir," and by the fitness of that land for one who was to live by the sword, Esau was dwelling there when Jacob returned from Mesopotamia. While Jacob dreaded meeting him, and took great pains to propitiate him, and made careful preparations against a possible hostile meeting, very earnestly seeking Divine help, Esau, at the head of four hundred men, graciously received the brother against whom his anger had so hotly burned. Though Esau had thus cordially received Jacob, the latter was still doubtful about him, and, by a sort of duplicity, managed to become separated from him, Esau returning to Seir (Gen 33:12-17). Esau met his brother again at the death of their father, about twenty years later (Gen 35:29). Of the after years of his life we know nothing.
Esau was also called Edom ("red"), because he said to Jacob: "Feed me, I pray thee, with that same red pottage" (Gen 25:30). The land in which he established himself was "the land of Seir," so called from Seir, ancestor of the Horites whom Esau found there; and called also Edom from Esaus surname, and, it may be, too, from the red sandstone of the country (Sayce).
"Esau" is sometimes found in the sense of the descendants of Esau, and of the land in which they dwelt (Dt 2:5; Ob 1:6,8,18,19).
E. J. Forrester
Easton
hairy, Rebekah's first-born twin son (Gen. 25:25). The name of Edom, "red", was also given to him from his conduct in connection with the red lentil "pottage" for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a "son of the desert," devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36; Heb. 12:16, 17). He afterwards tried to regain what he had so recklessly parted with, but was defeated in his attempts through the stealth of his brother (Gen. 27:4, 34, 38). At the age of forty years, to the great grief of his parents, he married (Gen. 26:34, 35) two Canaanitish maidens, Judith, the daughter of Beeri, and Bashemath, the daughter of Elon. When Jacob was sent away to Padan-aram, Esau tried to conciliate his parents (Gen. 28:8, 9) by marrying his cousin Mahalath, the daughter of Ishmael. This led him to cast in his lot with the Ishmaelite tribes; and driving the Horites out of Mount Seir, he settled in that region. After some thirty years' sojourn in Padan-aram Jacob returned to Canaan, and was reconciled to Esau, who went forth to meet him (33:4). Twenty years after this, Isaac their father died, when the two brothers met, probably for the last time, beside his grave (35:29). Esau now permanently left Canaan, and established himself as a powerful and wealthy chief in the land of Edom (q.v.). Long after this, when the descendants of Jacob came out of Egypt, the Edomites remembered the old quarrel between the brothers, and with fierce hatred they warred against Israel.
HDBN
he that acts or finishes
SBD
(hairy ), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. ( Genesis 25:25 ) Esaus robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in ( Genesis 26:34 ) The next episode in the life of Esau is the loss of his fathers covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. ( Genesis 27:1 ) ... Later he marries a daughter of Ishmael, ( Genesis 28:8 Genesis 28:9 ) and soon after establishes himself in Mount Seir, where he was living when Jacob returned from Padan-aram rich and powerful, and the two brothers were reconciled. ( Genesis 33:4 ) Twenty years thereafter they united in burying Isaacs body in the cave of Machpelah. Of Esaus subsequent history nothing is known; for that of his descendants see EDOM.
以探 ETHAN
代表
王上4:31 代上6:44 代上15:17 代上15:18 代上15:19 代上6:42 詩89:1 詩89:2 詩89:3 詩89:4 詩89:5 詩89:6 詩89:7 詩89:8 詩89:9 詩89:10 詩89:11 詩89:12 詩89:13 詩89:14 詩89:15 詩89:16 詩89:17 詩89:18 詩89:19 詩89:20 詩89:21 詩89:22 詩89:23 詩89:24 詩89:25 詩89:26 詩89:27 詩89:28 詩89:29 詩89:30 詩89:31 詩8
ISBE
e-than (ethan, "firm," "enduring"; Gaithan):
(1) A wise man with whom Solomon is compared (1 Ki 4:31). Called there "Ethan the Ezrahite," to whom the title of Ps 89 ascribes the authorship of that poem.
(2) A "son of Kishi," or "Kishaiah," of the Merari branch of the Levites, and, along with Heman and Asaph, placed by David over the service of song (1 Ch 6:44; 15:17,19).
See JEDUTHUN.
(3) An ancestor of Asaph of the Gershomite branch of the Levites (1 Ch 6:42).
Easton
firm. (1.) "The Ezrahite," distinguished for his wisdom (1 Kings 4:31). He is named as the author of the 89th Psalm. He was of the tribe of Levi. (2.) A Levite of the family of Merari, one of the leaders of the temple music (1 Chr. 6:44; 15:17, 19). He was probably the same as Jeduthun. He is supposed by some to be the same also as (1).
HDBN
strong; the gift of the island
SBD
(enduring ). Ethan the Ezrahite, one of the four sons of Mahol, whose wisdom was excelled by Solomon. ( 1 Kings 4:31 ; 1 Chronicles 2:6 ) His name is in the title of ( Psalms 89:1 ) Son of Kishi or Kushaiah; a Merarite Levite, head of that family in the time of King David, ( 1 Chronicles 6:44 ) and spoken of as a "singer." With Heman and Asaph, the heads of the other two families of Levites, Ethan was appointed to sound with cymbals. ( 1 Chronicles 15:17 1 Chronicles 15:19 ) A Gershonite Levite, one of the ancestors of Asaph the singer. ( 1 Chronicles 6:42 ) Hebr 27. (B.C. 1420.)
以摩當 ELMODAM
代表
路3:28
HDBN
the God of measure
SBD
(measure ), son of Er, in the genealogy of Joseph. ( Luke 3:28 )
以撒 ISSAC
代表
創17:19 創21:1 創21:2 創21:3 創22:1 創22:2 創22:3 創22:4 創22:5 創22:6 創22:7 創22:8 創22:9 創22:10 創22:11 創22:12 創22:13 創22:14 創22:15 創22:16 創22:17 創22:18 創22:19 創22:20 創22:21 創22:22 創22:23 創22:24 創26:1 創26:2 創26:3 創26:4 創26:5 創26:6 創26:7 創26:8 創26:9 創26:10 創26:11 創26
以撒哈頓 ESARHADDON
代表
王下19:37
ISBE
e-sar-had-on (ecar-chaddon; Assyrian Asur-ach-iddina, "Ashur hath given a brother"): During his lifetime, Sennacherib, king of Assyria, made his favorite son, Esarhaddon (680-668 BC), the viceroy of Babylon; and although he was not the eldest son, he decreed that he should become the legal heir to the throne of Assyria. Sennacherib, having been slain in 681, apparently by two of his sons, who are called in the Old Testament Adrammelech and Sharezer (2 Ki 19:37), Esarhaddon proceeded to Nineveh, where the rebellion which followed the death of his father collapsed, having existed for about a month and a half. The Old Testament informs us that the murderers of his father fled to Armenia. This is corroborated by the inscriptions which say that at Melid, in the land of Hanirabbat, which can be said to be in Armenia, Esarhaddon fought the rebels and defeated them; whereupon he was proclaimed king. His father had been so displeased with Babylon that he had attempted to annihilate the city by making it a swamp. Esarhaddon, however, having been infatuated with the ancient culture of the Babylonians, adopted a conciliatory attitude toward the people. Immediately he planned to restore the city on magnificent proportions. The foundations of his work were laid with impressive ceremonies, and in every way he endeavored to ameliorate the inhabitants by his gracious deeds. Even at Nippur evidences of his work in restoring the ancient shrine of Ellil are seen. The kings of the West who became his vassals, among them being Manasseh of Judah, were required to furnish building materials for his operations in Babylonia. His work in that land explains why the Judean king was incarcerated at Babylon (2 Ch 33:11) instead of Assyria.
Esarhaddon was first compelled to defend the kingdom against the inroads of the hordes from the North. The Gimirra (perhaps referring to Gomer of the Old Testament), who were called Manda, seemed to pour into the land. A decisive victory was finally gained over them, and they were driven back into their own country. Afterward, the Medes and the Chaldeans were also subjugated. He then directed his attentions toward the West. Sidon having revolted against Assyria, Esarhaddon laid siege to the city, which after three years was finally captured and destroyed. He built another city upon the same site, which he called Kar-Esarhaddon, and endeavored to revive its commerce. And, as is mentioned in Ezr 4:2; compare 10, he repopulated the city (Samaria) with captives from Elam and Babylonia.
The capture of Tyre was also attempted, but, the city being differently situated, a siege from the land was insufficient to bring about submission, as it was impossible to cut off the commerce by sea. The siege, after several years, seems to have been lifted. Although on a great monolith Esarhaddon depicts Ba`al, the king of Tyre, kneeling before him with a ring through his lips, there is nothing in the inscriptions to bear this out.
His work in Canaan was preparatory to his conquest of Egypt. Tirhakah, the Ethiopian king of Egypt, was attacked on the borders, but no victory was gained. Several years later he crossed the borders and gained a decisive victory at Iskhupri. He then proceeded to lay siege to Memphis, which soon capitulated; and Egypt, to the confines of Nubia, surrendered to Assyria. Esarhaddon reorganized the government, and even changed the names of the cities. Necoh was placed over the 22 princes of the land. In 668, Egypt revolted and Esarhaddon, while on his way to put down the revolt, died. He had arranged that the kingdom be divided between two of his sons: Ashurbanipal was to be king of Assyria, and Shamash-shum-ukin was to reign over Babylonia. The nobles decreed, however, that the empire should not be divided, but Shamash-shum-ukin was made viceroy of Babylonia.
A. T. Clay
Easton
Assur has given a brother, successor of Sennacherib (2 Kings 19:37; Isa. 37:38). He ascended the throne about B.C. 681. Nothing further is recorded of him in Scripture, except that he settled certain colonists in Samaria (Ezra 4:2). But from the monuments it appears that he was the most powerful of all the Assyrian monarchs. He built many temples and palaces, the most magnificent of which was the south-west palace at Nimrud, which is said to have been in its general design almost the same as Solomon's palace, only much larger (1 Kings 7:1-12). In December B.C. 681 Sennacherib was murdered by two of his sons, who, after holding Nineveh for forty-two days, were compelled to fly to Erimenas of Ararat, or Armenia. Their brother Esarhaddon, who had been engaged in a campaign against Armenia, led his army against them. They were utterly overthrown in a battle fought April B.C. 680, near Malatiyeh, and in the following month Esarhaddon was crowned at Nineveh. He restored Babylon, conquered Egypt, and received tribute from Manasseh of Judah. He died in October B.C. 668, while on the march to suppress an Egyptian revolt, and was succeeded by his son Assur-bani-pal, whose younger brother was made viceroy of Babylonia.
以攔 ELAM
代表
創10:22 拉2:7 拉8:7 拉2:31 尼7:34 代上26:3 尼12:32 尼10:14
ISBE
e-lam (`elam):
(1) A son of Shem (Gen 10:22; 1 Ch 1:17; see ELAMITES).
(2) A Benjamite (1 Ch 8:24).
(3) A Korahite (1 Ch 26:3).
(4) Heads of families in the return (Ezr 2:7 parallel Neh 7:12; Ezr 2:31 parallel Neh 7:34; Ezr 8:7; 10:2,26).
(5) A chief of the people (Neh 10:14).
(6) A priest (Neh 12:42).
Easton
highland, the son of Shem (Gen. 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning "high." "The inhabitants of Elam, or 'the Highlands,' to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia. "The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears to have already become the capital of the country. Babylonia was frequently invaded by the Elamite kings, who at times asserted their supremacy over it (as in the case of Chedorlaomer, the Kudur-Lagamar, or 'servant of the goddess Lagamar,' of the cuneiform texts). "The later Assyrian monarchs made several campaigns against Elam, and finally Assur-bani-pal (about B.C. 650) succeeded in conquering the country, which was ravaged with fire and sword. On the fall of the Assyrian Empire, Elam passed into the hands of the Persians" (A.H. Sayce). This country was called by the Greeks Cissia or Susiana.
HDBN
a young man; a virgin; a secret
SBD
(eternity ). This seems to have been originally the name of a man, the son of Shem. ( Genesis 10:22 ; 1 Chronicles 1:17 ) Commonly, however, it is used as the appellation of a country. ( Genesis 14:1 Genesis 14:9 ; Isaiah 11:11 ; 21:2 ) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place possessed earlier by Babylon, ( Genesis 10:10 ) and later by either Babylon or Assyria. A Korhite Levite in the time of King David. ( 1 Chronicles 26:3 ) (B.C. 1014.) A chief man of the tribe of Benjamin. ( 1 Chronicles 8:24 ) "Children of Elam," to the number of 1254, returned with Zerubbabel from Babylon. ( Ezra 2:7 ; Nehemiah 7:12 ) 1Esd. 5:12. (B.C. 536 or before.) Elam occurs amongst the names of the chief of the people who signed the covenant with Nehemiah. ( Nehemiah 10:14 ) In the same lists is a second Elam, whose sons, to the same number as in the former case, returned with Zerubbabel, ( Ezra 2:31 ; Nehemiah 7:34 ) and which for the sake of distinction is called "the other Elam." One of the priests who accompanied Nehemiah at the dedication of the new wall of Jerusalem. ( Nehemiah 12:42 )
以斐 EPHAI
代表
耶40:8
ISBE
e-fi, e-fa-i (`ephay, in Qere, `ophai, in Kethibh; Iophe, Ophe, "gloomy," "obscuring," in the Septuagint, Septuagint): "The Netophathite," whose sons were numbered among "the captains of the forces" left in Judah after the carrying away to Babylon (Jer 40 ([LXX 47) 8). His sons assembled at Mizpah with Gedaliah, governor of the scattered Jews, and with him were slain by Ishmael, the son of Nethaniah (Jet 41:3).
以斯利 EZRI
代表
代上27:26
ISBE
ez-ri (`ezri, "my help"; Ezrai, or Ezdri): "Ezri, the son of Chelub," appointed by David to be superintendent of agriculture (1 Ch 27:26).
Easton
help of Jehovah, the son of Chelub. He superintended, under David, those who "did the work of the field for tillage" (1 Chr. 27:26).
HDBN
my help
SBD
(help of Jehovah ), son of Chelub, superintendent of King Davids farm-laborers. ( 1 Chronicles 27:26 ) (B.C. 1014.).
以斯利 ESLI
代表
路3:25
ISBE
es-li (Eslei, Esli; probably for Hebrew atsalyahu): An ancestor of Jesus in Lukes genealogy, the 10th before Joseph, the husband of Mary (Lk 3:25).
HDBN
near me; he who separates
SBD
son of Nagge or Naggai, in the genealogy of Christ. ( Luke 3:25 )
以斯哈 IZHAR
代表
民16:1 出6:18 出6:19 出6:20 出6:21 民3:19 民16:1
ISBE
iz-har (yitshar, "the shining one"):
(1) The father of Korah (Nu 16:1), descended from a Kohathite Levite of this name, whose descendants formed a family, in the tribe of Levi (Ex 6:18,21; Nu 3:19,27; 1 Ch 6:18,38).
(2) A descendant of Judah, whose mothers name was Helah. the American Revised Version margin gives the name Zohar (1 Ch 4:7).
Easton
oil, one of the sons of Kohath, and grandson of Levi (Ex. 6:18, 21; Num. 16:1).
SBD
(oil ), son of Kohath grandson of Levi, uncle of Aaron and Moses and father of Korah. ( Exodus 6:18 Exodus 6:21 ; Numbers 3:19 ; 16:1 ; 1 Chronicles 6:2 1 Chronicles 6:18 ) (B.C. after 1490.) Izhar was the head of the family of the Izharites, ( 1 Chronicles 24:22 ; 26:23 ) or Izeharites. ( Numbers 3:27 ; 1 Chronicles 26:23 1 Chronicles 26:29 )
以斯帖 ESTHER
代表
帖2:7 帖2:16 帖2:17
ISBE
es-ter (ecter, akin to the Zend tstara, the Sanskrit stri, the Greek aster, "a star," Esther): Esther was a Jewish orphan, who became the queen of Xerxes, in some respects the greatest of the Persian kings. She was brought up at Susa by her cousin Mordecai, who seems to have held a position among the lower officials of the royal palace. Vashti, Xerxes former queen, was divorced; and the most beautiful virgins from all the provinces of the empire were brought to the palace of Susa that the king might select her successor. The choice fell upon the Jewish maiden. Soon after her accession a great crisis occurred in the history of the Jews. The entire people was threatened with destruction. The name of Esther is forever bound up with the record of their deliverance. By a course of action which gives her a distinguished place among the women of the Bible, the great enemy of the Jews was destroyed, and her people were delivered. Nothing more is known of her than is recorded in the book which Jewish gratitude has made to bear her name.
Change of Name:
The change in the queens name from Hadassah hadacah, "a myrtle," to Esther, "a star," may possibly indicate the style of beauty for which the Persian queen was famous. The narrative displays her as a woman of clear judgment, of magnificent self-control, and capable of the noblest self-sacrifice.
See ESTHER, BOOK OF.
John Urquhart
Easton
the queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at "Shushan in the palace." Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this terrible catastrophe was averted. Haman was hanged on the gallows he had intended for Mordecai (Esther 7); and the Jews established an annual feast, the feast of Purim (q.v.), in memory of their wonderful deliverance. This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (B.C. 479). Esther appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since 'she obtained favour in the sight of all them that looked upon her' (Esther 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account."
HDBN
secret; hidden
SBD
(a star ), the Persian name of HADASSAH (myrtle ), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia --supposed to be the Xerxes of history-- and dwelt at "Shushan the palace." When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of Adar (February, March). History is wholly silent about both Vashti and Esther.
以斯拉 EZRA
代表
尼12:1 代上4:17 拉7:1 拉7:2 拉7:3 拉7:4 拉7:5 拉7:6 拉7:7 拉7:8 拉7:9 拉7:10 拉7:11
ISBE
ez-ra (Aramaic or Chaldee, `ezra, "help"; a hypocoristicon, or shortened form of Azariah, "Yahweh has helped." The Hebrew spells the name `ezrah, as in 1 Ch 4:17, or uses the Aramaic spelling of the name, as in Ezr 7:1. The Greek form is Esdras):
(1) A priest who returned with Zerubbabel from Babylon (Neh 12:1). In Neh 10:2, Azariah, the full form of the name, is found.
(2) A descendant of Judah and father of Jethro and other sons (1 Ch 4:17).
(3) The distinguished priest who is the hero of the Book of Ezra and co-worker with Nehemiah.
1. Family:
The genealogy of Ezra is given in Ezr 7:1-6, where it appears that he was the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the high priest. Since Seraiah, according to the Book of Kings, was killed by Nebuchadrezzar at Riblah (2 Ki 25:18-21), and since he was the father of Jehozadak, the high priest who was carried into captivity by Nebuchadrezzar (1 Ch 6:14,15 (Hebrew 5:40), etc.) in 588 BC, and since the return under Ezra took place in 458 BC, the word "son" must be used in Ezr 7:2 in the sense of descendant. Since, moreover, Joshua, or Jeshua, the high priest, who returned from Babylon with Zerubbabel, was the son of Jehozadak and the grandson of Seraiah, Ezra was probably the great-grandson or great-great-grandson of Seraiah. Inasmuch as Jehozadak is never mentioned as one of his forefathers, Ezra was probably not descended from Jehozadak, but from a younger brother. He would thus not be a high priest, though he was of high-priestly descent as far as Seraiah. For the sake of shortening the list of names, six names are omitted in Ezr 7:2-7 between Azariah and Meraioth, and one between Shallum and Ahitub from the corresponding list found in 1 Ch 6:4-14 (Hebrew 5:30-40).
Being a priest by birth, it is to be supposed that Ezra would have performed the ordinary functions of a member of his order, if he had been born and had lived in Israel.
2. Occupation:
Jos, indeed, says that he was high priest of his brethren in Babylon, a statement that in view of the revelation of the Elephantine papyri may not be without a foundation in fact. According to the Scriptures and Jewish tradition, however, Ezra was pre-eminently a scribe, and especially a scribe of the law of Moses. He is called "a ready scribe in the law of Moses," a "scribe of the words of the commandments of Yahweh, and of his statutes to Israel," "the scribe of the law of the God of heaven." As early as the time of Jeremiah (compare Jer 8:8), "scribe" had already attained the meaning of one learned in the Scriptures, one who had made the written law a subject of investigation. Ezra is the first who is called by the title of "the scribe," the title by which Artaxerxes designates him in his letter of instructions in Ezr 7:6,11.
3. His Commission:
In the 7th year of Artaxerxes I (459-458 BC) Ezra requested permission of the king to go up to Jerusalem; for "Ezra had set his heart to seek the law of Yahweh, and to do it, and to teach in Israel statutes and ordinances." Artaxerxes granted his request, and gave him a letter permitting as many of the people of Israel and of the priests and Levites as so desired to accompany him to Jerusalem, and commissioning him to inquire concerning Judah and Jerusalem, and to carry a gift of money from the king and his counselors, and all the money to be found in the province of Babylon, and the freewill offerings of the people and priests, with which to buy offerings to offer upon the altar of the house of God which was in Jerusalem. He was commissioned also to carry vessels for the service of the house of God, and to do at the expense of the royal treasury whatever was needful for the house of God. The king decreed, moreover, that the treasurers of the king should assist Ezra with a tribute of wheat, wine, oil and salt, and that they should impose no tribute, custom or toll upon any of those employed in the service of the house of God. Moreover, Ezra was authorized to appoint judges to judge the people according to the law of God and the law of the king, and to inflict punishments upon all who would not obey these laws.
Ascribing this marvelous letter of the king to the lovingkindness of his God, and strengthened by this evidence of Gods power, Ezra proceeded to gather together out of Israel the chief men and teachers and ministers of the house to go up with him to Jerusalem. He gathered these men in camp at Casiphia, on the river Ahava. Here he proclaimed a time of fasting and prayer, that God might prosper their journey (Ezr 8:15-23). Then, having delivered the treasures into the hands of the priests, the assembled company departed for Jerusalem, where by the help of God they arrived in safety, delivered over the money and gifts by number and weight, offered burnt offerings and sin offerings, delivered the kings commissions and furthered the people and the house of God.
Shortly after Ezras arrival at Jerusalem, the princes accused the people, the priests, and the Levites of having intermarried with the peoples of the land, even asserting that the princes and rulers had been leaders in the trespass. Upon hearing this, Ezra was confounded, rent his garments, plucked off his hair, fell upon his knees and prayed a prayer of confession, weeping and casting himself down before the house of God. While he prayed the people assembled and wept, acknowledged their sin and promised to do according to the law. The whole people were then assembled in counsel, and in spite of some opposition the strange wives were put away.
In Neh 8, Ezra appears again upon the scene at the Feast of Tabernacles as the chief scribe of the law of Moses, the leader of the priests and Levites who read and explained the law to the people. On his advice the people ceased from their mourning and celebrated the festival according to the law of Moses with joy and thanksgiving and giving of gifts, dwelling also in booths in commemoration of the manner of their fathers sojourning while in the wilderness.
4. Traditions:
The traditions with regard to Ezra found in Josephus and in the Talmud are so discrepant that it is impossible to place reliance upon any of their statements which are not found also in the. canonical Scriptures.
R. Dick Wilson
Easton
help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1). (2.) The "scribe" who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26. In the seventh year of the reign of Artaxerxes Longimanus (see DARIUS
HDBN
help; court
SBD
(help ), called ESDRAS in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but in the seventh year of his reign he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457.) The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezras great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. ( Ezra 10:1 ) ... This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important transaction Ezras autobiography ends abruptly, and we hear nothing more of him till, thirteen years afterwards, in the twentieth of Artaxerxes, we find him again at Jerusalem with Nehemiah. It seems probable that after effecting the above reformations he returned to the king of Persia. The functions he executed under Nehemiahs government were purely of a priestly and ecclesiastical character. The date of his death is uncertain. There was a Jewish tradition that he was buried in Persia. The principal works ascribed to him by the Jews are-- The instruction of the great synagogue; The settling the canon of Scripture, and restoring, correcting and editing the whole sacred volume; The introduction of the Chaldee character instead of the old Hebrew or Samaritan; The authorship of the books of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets; The establishment of synagogues.
以斯本 EZBON
代表
創46:16 代上7:7
ISBE
ez-bon:
(1) (etsbon; Peshitta, etsba`on; Septuagint Thasoban): A son of Gad (Gen 46:16) = Ozni of Nu 26:16 (see OZNI).
(2) (etsbon; Septuagint Asebon): In 1 Ch 7:7 is said to be a grandson of Benjamin. Curtis (Ch., 148) holds that the genealogical table there is that of Zebulun and not Benjamin, and says that Ezbon suggests Ibzan (Jdg 12:8-10), a minor judge of Bethlehem of Zebulun (Moore, Judges, 310).
HDBN
hastening to understand
SBD
(working ). Son of Gad, and founder of one of the Gadite families. ( Genesis 46:16 ; Numbers 26:16 ) Son of Bela, the son of Benjamin according to ( 1 Chronicles 7:7 )
以未 EVI
代表
民31:8
ISBE
e-vi (ewi, "desire"; Euei): One of the five kings, or chiefs of the Midianites, slain by Israel during their sojourn in the plains of Moab (Nu 31:8; Josh 13:21).
HDBN
unjust
SBD
(desire ), one of the five kings or princes of Midian slain by the Israelites. ( Numbers 31:8 ; Joshua 13:21 )
以未米羅達 EVIL-MERODACH
代表
耶50:2 王下25:27 王下25:28 王下25:29 王下25:30 耶52:31 耶52:32 耶52:33 耶52:34
ISBE
e-vil-me-ro-dak; -mer-o-dak ewil merodhakh; Septuagint Eueialmarodek; so B in K, but B in Jeremiah, and A and Q in both places much corrupted): The name of the son and immediate successor of Nebuchadnezzar II, king of Babylon. The Babylonian form of the name is Amelu-Marduk, that is, "man of Marduk." About 30 contract tablets dated in this reign have been found. They show that Evil-merodach reigned for two years and about five months. He is said by Berosus to have conducted his government in an illegal and improper manner, and to have been slain by his sisters brother, Nergalshar-ucur, who then reigned in his stead. Evil-merodach is said in 2 Ki 25:27-30 and in the parallel passage in Jer 52:31-34 to have taken Jehoiachin, king of Judah, from his prison in Babylon, where he seems to have been confined for 37 years, to have clothed him with new garments, to have given him a seat above all the other kings, and to have allowed him to eat at the kings table all the days of his life. It is an undesigned coincidence, that may be worthy of mention, that the first dated tablet from this reign was written on the 26th of Elul, and Jer 52:31 says that Jehoiachin was freed from prison on the 25th of the same month.
R. Dick Wilson
Easton
Merodach's man, the son and successor of Nebuchadnezzar, king of Babylon (2 Kings 25:27; Jer. 52:31, 34). He seems to have reigned but two years (B.C. 562-560). Influenced probably by Daniel, he showed kindness to Jehoiachin, who had been a prisoner in Babylon for thirty-seven years. He released him, and "spoke kindly to him." He was murdered by Nergal-sharezer=Neriglissar, his brother-in-law, who succeeded him (Jer. 39:3, 13).
HDBN
the fool of Merodach; the fool grinds bitterly
SBD
(the fool of Merodach ), ( 2 Kings 25:27 ) the son and successor of Nebuchadnezzar. He reigned but a short time, having ascended the throne on the death of Nebuchadnezzar in B.C. 561, and being himself succeeded by Neriglissar in B.C. 559. He was murdered by Neriglissar.
以東 EDOM
代表
創25:29 創25:30 創25:31 創25:32 創25:33 創25:34
Easton
(1.) The name of Esau (q.v.), Gen. 25:30, "Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., 'the red pottage, the red pottage'] ...Therefore was his name called Edom", i.e., Red. (2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). "The field of Edom" (Gen. 32:3), "the land of Edom" (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or "the mountain of Seir," the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (1 Kings 9:26), and contained, among other cities, the rock-hewn Sela (q.v.), generally known by the Greek name Petra (2 Kings 14:7). It is a wild and rugged region, traversed by fruitful valleys. Its old capital was Bozrah (Isa. 63:1). The early inhabitants of the land were Horites. They were destroyed by the Edomites (Deut. 2:12), between whom and the kings of Israel and Judah there was frequent war (2 Kings 8:20; 2 Chr. 28:17). At the time of the Exodus they churlishly refused permission to the Israelites to pass through their land (Num. 20:14-21), and ever afterwards maintained an attitude of hostility toward them. They were conquered by David (2 Sam. 8:14; comp. 1 Kings 9:26), and afterwards by Amaziah (2 Chr. 25:11, 12). But they regained again their independence, and in later years, during the decline of the Jewish kingdom (2 Kings 16:6; R.V. marg., "Edomites"), made war against Israel. They took part with the Chaldeans when Nebuchadnezzar captured Jerusalem, and afterwards they invaded and held possession of the south of Palestine as far as Hebron. At length, however, Edom fell under the growing Chaldean power (Jer. 27:3, 6). There are many prophecies concerning Edom (Isa. 34:5, 6; Jer. 49:7-18; Ezek. 25:13; 35:1-15; Joel 3:19; Amos 1:11; Obad.; Mal. 1:3, 4) which have been remarkably fulfilled. The present desolate condition of that land is a standing testimony to the inspiration of these prophecies. After an existence as a people for above seventeen hundred years, they have utterly disappeared, and their language even is forgotten for ever. In Petra, "where kings kept their court, and where nobles assembled, there no man dwells; it is given by lot to birds, and beasts, and reptiles." The Edomites were Semites, closely related in blood and in language to the Israelites. They dispossessed the Horites of Mount Seir; though it is clear, from Gen. 36, that they afterwards intermarried with the conquered population. Edomite tribes settled also in the south of Judah, like the Kenizzites (Gen. 36:11), to whom Caleb and Othniel belonged (Josh. 15:17). The southern part of Edom was known as Teman.
HDBN
red
以格拉 EGLAH
代表
撒下3:5 代上3:3
ISBE
eg-la (`eghlah, "heifer"): Wife of David and mother of Ithream (2 Sam 3:5 parallel 1 Ch 3:3).
Easton
a heifer, one of David's wives, and mother of Ithream (2 Sam. 3:5; 1 Chr. 3:3). According to a Jewish tradition she was Michal.
HDBN
heifer; chariot; round
SBD
(a heifer ), one of Davids wives during his reign in Hebron. ( 2 Samuel 3:5 ; 1 Chronicles 3:3 ) (B.C. 1055.)
以比讚 IBZAN
代表
士12:8 士12:9 士12:10
ISBE
ib-zan (ibhtsan): The 10th judge of Israel. His city is given as Bethlehem (whether of Judah or Zebulun is not stated). He judged Israel 7 years, and when he died he was buried in his native place. The only personal details given about him in the Biblical narrative are that he had 30 sons and a like number of daughters. He sent all of his sons "abroad" for wives and brought husbands from "abroad" for all his daughters. The exact meaning of ha-chuts, "abroad," is mere matter of speculation, but the great social importance of the man and, possibly, alliances among tribes, are suggested in the brief narrative (Jdg 12:8-10). Jewish tradition identifies Ibzan with Boaz of Bethlehem-Judah (Talmud, Babha, Bathra, 91a).
Ella Davis Isaacs
Easton
illustrious, the tenth judge of Israel (Judg. 12:8-10). He ruled seven years.
HDBN
father of a target; father of coldness
SBD
(illustrious ), a native of Bethlehem of Zebulun, who judged Israel for seven years after Jephthah. ( Judges 12:8 Judges 12:10 ) (B.C. 1137.)
以比雅撒 EBIASAPH
代表
代上6:37
ISBE
e-bi-a-saf: A descendant of Kohath the son of Levi (1 Ch 6:37).
See ABIASAPH.
HDBN
a father that gathers or adds
SBD
( 1 Chronicles 6:23 1 Chronicles 6:37 ) [See ABIASAPH]


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