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每日一詞 主題辭典 聖經人名 聖經地名 聖經英文

搜尋方式: 本搜尋引擎限搜尋一個字,採模糊比對。

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
亞基 AGEE
代表
撒下23:11 創10:17 代上1:15
ISBE
a-ge (aghe, "fugitive"): A Hararite, father of Shammah, one of Davids "three mighty men" (2 Sam 23:11). In 1 Ch 11:34 we read of one "Jonathan the son of Shagee the Hararite." The parallel in 2 Sam 23:32,33 reads "Jonathan, Shammah the Hararite." If we read "Jonathan (son of) Shammah," then Agee is the grandfather of Jonathan. Some, however, think 1 Ch 11:34 to be correct, and read "Shagee" for "Agee" in 2 Sam 23:11, and for "Shammah" in 2 Sam 23:33. This makes Jonathan and Shammah brothers.
Easton
fugitive, the father of Shammah, who was one of David's mighty men (2 Sam. 23:11)
HDBN
a valley; deepness
SBD
or Agee (fugitive ), a Hararite, father of Shammah, one of Davids three mightiest heroes. ( 2 Samuel 23:11 ) (B.C. 1050.)
亞基布 ARCHIPPUS
代表
西4:17
ISBE
ar-kip-us (Archippos): Addressed by Paul in his letter to Philem, as "our fellow-soldier"; probably a member of Philems family circle, holding some official position in the church (Col 4:17; Philem 1:2). See APPHIA. The tradition that he was one of the seventy disciples, became bishop of Laodicea and later became a martyr, seems to have little historical foundation.
Easton
master of the horse, a "fellow-soldier" of Paul's (Philemon 1:2), whom he exhorts to renewed activity (Col. 4:17). He was a member of Philemon's family, probably his son.
HDBN
a master of horses
SBD
(master of the horse ), a Christian teacher in Colossae, ( Colossians 4:17 ) called by St. Paul his "fellow soldier," Phil 2. He was probably a member of Philemons family. (A.D. 62.)
亞基帕 AGRIPPA
代表
徒12:1 徒12:2 徒12:3 徒12:4 徒12:5 徒12:6 徒12:7 徒12:8 徒12:9 徒12:10 徒12:11 徒12:12 徒12:13 徒12:14 徒12:15 徒12:16 徒12:17 徒12:18 徒12:19 徒12:20 徒12:21 徒12:22 徒12:23 徒25:13
ISBE
a-grip-a.
See HEROD.
HDBN
one who causes great pain at his birth
SBD
[HEROD]
亞基老 ARCHELAUS
代表
太2:22
ISBE
ar-ke-la-us (Archelaos, Mt 2:22): Son of Herod the Great by his wife Malthace. He succeeded on his fathers death to the government of Judea, Samaria and Idumaea, but was deposed by the Romans for misgovernment in 6 AD.
See HEROD.
Easton
ruler of the people, son of Herod the Great, by Malthace, a Samaritan woman. He was educated along with his brother Antipas at Rome. He inherited from his father a third part of his kingdom viz., Idumea, Judea, and Samaria, and hence is called "king" (Matt. 2:22). It was for fear of him that Joseph and Mary turned aside on their way back from Egypt. Till a few days before his death Herod had named Antipas as his successor, but in his last moments he named Archelaus.
HDBN
the prince of the people
SBD
(prince of the people ), son of Herod the Great by a Samaritan woman, Malthake, and, with his brother Antipas brought up at Rome. At the death of Herod (B.C. 4) his kingdom was divided between his three sons, Herod Antipas, Archelaus and Philip. Archelaus never properly bore the title of king, ( Matthew 2:22 ) but only that of ethnarch. In the tenth year of his reign, or the ninth according to Dion Cassius, i.e. A.D. 6, a complaint was preferred against him by his brothers and his subjects on the ground of his tyranny, in consequence of which he was banished to Vienne in Gaul, where he is generally said to have died.
亞多尼干 ADONIKAM
代表
拉2:13 拉3:13 尼7:18
ISBE
ad-o-ni-kam (adhoniqam, "my lord has risen up"): The name of a family of the returning exiles (Ezr 2:13; Neh 7:18). "The sons of Adonikam," men and women and children, numbered 666 according to the list as given in Ezr, but 667 according to the copy in Neh. Either included among these or in addition to them was the contingent that came with Ezr, "Ehphalet, Jeuel, and Shemaiah, and with them 60 males" (Ezr 8:13).
Easton
whom the Lord sets up, one of those "which came with Zerubbabel" (Ezra 2:13). His "children," or retainers, to the number of 666, came up to Jerusalem (8:13).
HDBN
the Lord is raised
SBD
or Adonikam.. The sons of Adonikam, 666 in number, were among those who returned from Babylon with Zerubbabel. ( Ezra 2:13 ; Nehemiah 7:18 ); 1Esd 5:14 (B.C. 506-410.) The name is given as ADONIJAH in ( Nehemiah 10:16 )
亞多尼比色 ADONI-BEZEK
代表
士1:5 士1:6 士1:7
HDBN
the lightning of the Lord; the Lord of lightning
SBD
(lord of Bezek ), king of Bezek, a city of the Canaanites. [BEZEK] This chieftain was vanquished by the tribe of Judah, ( Judges 1:3-7 ) who cut off his thumbs and great toes, and brought him prisoner to Jerusalem, where he died. He confessed that he had inflicted the same cruelty upon 70 petty kings whom he had conquered. (B.C. 1425). indicates this entry was also found in Easton's Bible Dictionary
亞多尼洗德 ADONI-ZEDEC
代表
書10:1 書10:2 書10:3 書10:4 書10:5 書10:6 書10:7 書10:8 書10:9 書10:10 書10:11 書10:12 書10:13 書10:14 書10:15 書10:16 書10:17 書10:18 書10:19 書10:20 書10:21 書10:22 書10:23 書10:24 書10:25 書10:26 書10:27
Easton
lord of justice or righteousness, was king in Jerusalem at the time when the Israelites invaded Palestine (Josh. 10:1,3). He formed a confederacy with the other Canaanitish kings against the Israelites, but was utterly routed by Joshua when he was engaged in besieging the Gibeonites. The history of this victory and of the treatment of the five confederated kings is recorded in Josh. 10:1-27. (Comp. Deut. 21:23). Among the Tell Amarna tablets (see EGYPT
亞多尼蘭 ADONIRAM
代表
王上4:6
ISBE
ad-o-ni-ram (adhoniram, "my lord is exalted"): An official of Solomon (1 Ki 4:6; 5:14). Near the close of the reign of David, and at the opening of the reign of Rehoboam, the same office was held by Adoram (2 Sam 20:24; 1 Ki 12:18). The name Adoram seems to be a contraction of Adoniram, and doubtless the same person held the office in all the three reigns. The name also appears as Hadoram (2 Ch 10:18). In the King James Version and the Revised Version (British and American) the office is variantly described as "over the tribute," which is misleading, and "over the levy," which is correct, though obscure. In the American Standard Revised Version it is uniformly "over the men subject to taskwork." Adoniram was at the head of the department of forced labor for the government. The record is to the effect that peoples conquered by Israel, except the Canaanites, were to be spared, subject to the obligation to forced labor on the public works (Dt 20:11); that this law was actually extended to the Canaanites (Josh 16:10; 17:13; Jdg 1:28 ff); that David, in his preparations for the temple, organized and handed over to Solomon a service of forced labor (1 Ch 22:2,15, etc.); that under Solomon this service was elaborately maintained (1 Ki 5:13 ff; 9:15 ff; 2 Ch 8:7 ff). It was not for the temple only, but for all Solomons numerous building enterprises. In theory men of Israelite blood were free from this burden, but practically they found it a burden and a grievance. At the accession of Rehoboam they protested against it (1 Ki 12; 2 Ch 10). Nothing in the account is more indicative of Rehoboams utter lack of good judgment than his sending his veteran superintendent of the forced labor department to confer with the people. The murder of Adoniram, and the ignominious flight of Rehoboam, were natural consequences.
Willis J. Beecher
Easton
(Adoram, 1 Kings 12:18), the son of Abda, was "over the tribute," i.e., the levy or forced labour. He was stoned to death by the people of Israel (1 Kings 4:6; 5:14)
HDBN
my Lord is most high; Lord of might and elevation
SBD
(lord of heights ), ( 1 Kings 4:6 ) by an unusual contraction ADORAM, ( 2 Samuel 20:24 ) and 1Kin 12:18 also HADORAM, ( 2 Chronicles 10:18 ) chief receiver of the tribute during the reigns of David, ( 2 Samuel 20:24 ) Solomon, ( 1 Kings 4:6 ) and Rehoboam. ( 1 Kings 12:18 ) This last monarch sent him to collect the tribute from the rebellious Israelites, by whom he was stoned to death, (B.C. 1014-973.)
亞多尼雅 ADONIJAH
代表
撒下3:4 王上1:5 王上1:6 王上1:7 王上1:8 王上1:9 王上1:10 王上1:11 王上1:12 王上1:13 王上1:14 王上1:15 王上1:16 王上1:17 王上1:18 王上1:19 王上1:20 王上1:21 王上1:22 王上1:23 王上1:24 王上1:25 王上1:26 王上1:27 王上1:28 王上1:29 王上1:30 王上1:31 王上1:32 王上1:33 王上1:34 王上1:35 王上1:36 王上1:37 王上1:38 王上1:39 王上1:40 王上
ISBE
ad-o-ni-ja (adhoniyahu or adhoniyah, "my lord is Yahweh"):
(1) The son of David and Haggith, the forth of Davids sons, born in Hebron after David became king of Judah, principally known for his attempt to become king instead of Solomon (2 Sam 3:4; 1 Ch 3:2; 1 Ki 1 and 2). The record gives no details concerning Chileab, the son of David and Abigail. Leaving him out, Adonijah was the oldest living son of David, after the death of Amnon and Absalom.
In treating the record it has been needlessly obscured by neglecting or distorting the time data. It says that the rebellion of Absalom broke out "at an end of forty years" (2 Sam 15:7). The natural meaning is not forty years after the last-mentioned preceding date, but at the close of the fortieth calendar year of the reign of David. Since David reigned 40 1/2 years (2 Sam 5:4,5), the close of his fortieth calendar year was the beginning of has last year. That the date intended was at the beginning of a vernal year is confirmed by the references to the season (2 Sam 17:19,28). Instead of giving this number Josephus says that 4 years had elapsed since the last preceding date, which is very likely correct.
Many considerations show that the outbreak cannot have occurred much earlier than the fortieth year of David; for Amnon and Absalom were born after Davids reign began, and were men with establishments of their own before Amnons offense against Tamar, and after that the record, if we accept the numeral of Josephus, accounts for 2 plus 3 plus 2 plus 4, that is, for 11 years (2 Sam 13:23,38; 14:28; Ant, VII, ix, 1). In the year following Davids fortieth year there was ample room for the rebellions of Absalom and of Sheba, the illness of David, the attempt of Adonijah, and the beginning of the reign of Solomon. All things confirm the number forty as giving the date of the outbreak. The common assumption that the forty is to be reduced to four, on the basis of the number in Josephus, is contrary to the evidence.
On this view of the chronology all the events fall into line. Davids idea of making Solomon king was connected with his temple-building idea. This is implied in Kings, and presented somewhat in full in Chronicles. The preparations described in Chronicles (1 Ch 22 through 29) seem to have culminated in Davids fortieth year (1 Ch 26:31). Davids policy was not altogether popular with the nation. His assembly (1 Ch 28:1) is mostly made up of sarim and other appointed officials, the hereditary Israelite "princes" and "elders" being conspicuous by their absence. The outbreak under Absalom was mainly a matter of skillful manipulation; the hearts of the people were really with David. And yet the party of Absalom was distinctly a legitimist party. It believed in the succession of the eldest son, and it objected to many things in the temple-building policy. Joab and Abiathar and others sympathized with this party, but they remained with David out of personal loyalty to him.
The Absalom campaign began early in the calendar year. There is no reason to think that it lasted more than a few weeks. Later in the year a few weeks are enough time to allow for the campaign against Sheba. Joab must have been more or less alienated from David by Davids appointment of Amasa to supersede him. Then came Davids serious illness. Abishag was brought in, not to "attend upon David during has declining years," but to put her vitality at has disposal during a few weeks. Joab and Abiathar did not believe that David would ever do business again. Their personal loyalty to him no longer restrained them from following their own ideas, even though these were contrary to his wishes.
The narrative does not represent that Nathan and Bathsheba influenced David to interfere in behalf of Solomon; it represents that they succeeded in arousing him from has torpor, so that he carried out his own wishes and intentions. Perhaps resting in bed had done something for him. The treatment by Abishag had not been unsuccessful. And now a supreme appeal to his mind proved sufficient to arouse him. He became himself again, and acted with has usual vigor and wisdom.
Adonijah is described as a handsome and showy man, but has conduct does not give us a high opinion of his capabilities. He had no real command of the respect of the guests who shouted "Live King Adonijah." When they heard that Solomon had been crowned, they "were afraid, and rose up, and went every man his way." Adonijah made has submission, but afterward attempted to engage in intrigues, and was put to death.
(2) One of the Levites sent out by Jehoshaphat, in his third year, with the Book of the Law, to give instruction in Judah (2 Ch 17:8).
(3) One of the names given, under the heading "the chiefs of the people," of those who sealed the covenant along with Nehemiah (Neh 10:16).
Willis J. Beecher
Easton
my Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4). After the death of his elder brothers, Amnon and Absalom, he became heir-apparent to the throne. But Solomon, a younger brother, was preferred to him. Adonijah, however, when his father was dying, caused himself to be proclaimed king. But Nathan and Bathsheba induced David to give orders that Solomon should at once be proclaimed and admitted to the throne. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he showed himself "a worthy man" (1 Kings 1:5-53). He afterwards made a second attempt to gain the throne, but was seized and put to death (1 Kings 2:13-25). (2.) A Levite sent with the princes to teach the book of the law to the inhabitants of Judah (2 Chr. 17:8). (3.) One of the "chiefs of the people" after the Captivity (Neh. 10:16).
HDBN
the Lord is my master
SBD
(my Lord is Jehovah ). The fourth son of David by Haggith, born at Hebron while his father was king of Judah. ( 2 Samuel 3:4 ) (B.C. about 1050.) After the death of his three brothers, Amnon, Chileab and Absalom, he became eldest son; and when his fathers strength was visibly declining, put forward his pretensions to the crown. Adonijahs cause was espoused by Abiathar and by Joab the famous commander of Davids army. [JOAB] His name and influence secured a large number of followers among the captains of the royal army belonging to the tribe of Judah, comp. ( 1 Kings 1:5 ) and these, together with all the princes except Solomon, were entertained by Adonijah at the great sacrificial feast held "by the stone Zoheleth, which is by En-rogel." [EN-ROGEL] Apprised of these proceedings, David immediately caused Solomon to be proclaimed king, ( 1 Kings 1:33 1 Kings 1:34 ) at Gihon. [GIHON] This decisive measure struck terror into the opposite party, and Adonijah fled to the sanctuary, but was pardoned by Solomon on condition that he should "show himself a worthy man." ( 1 Kings 1:52 ) The death of David quickly followed on these events; and Adonijah begged Bath-sheba to procure Solomons consent to his marriage with Abishag, who had been the wife of David in his old age. ( 1 Kings 1:3 ) This was regarded as equivalent to a fresh attempt on the throne [ABSALOM; ABNER]; and therefore Solomon ordered him to be put to death by Benaiah. ( 1 Kings 2:25 ) A Levite in the reign of Jehoshaphat. ( 2 Chronicles 17:8 ) The same as Adonikam. ( Nehemiah 10:16 ) [ADONIKAM]
亞多蘭 ADORAM
代表
撒下20:24 王上4:6 王上12:13 代下10:18
ISBE
a-do-ram.
See ADONIRAM.
Easton
See ADONIRAM
HDBN
their beauty; their power
SBD
[ADONIRAM; HADORAM]
亞大 ADAH
代表
創4:19 創4:20 創4:21 創36:12 創36:16 創26:34 創36:2 代上8:3
ISBE
a-da (`adhah, "adornment"):
(1) One of the two wives of Lamech the descendant of Cain (Gen 4:19,20,23). The narrative in Gen assigns to her two sons, Jabal the "father" of tent-dwelling people, and Jubal the "father" of all such as handle the harp and pipe." Josephus says that Lamech had 77 sons by Ada and Zillah (Ant., I, ii, 2).
(2) According to Gen 36:2,4,10,12,16, the Hittite wife of Esau, daughter of Elon, and mother of Eliphaz. In this chapter Esaus other wives are Oholibamah, a Hivite, and Basemath the daughter of Ishmael. The names are differently given elsewhere (Gen 26:34; 28:9). Basemath is said to be the daughter of Elon. The daughter of Ishmael is called Mahalath. In place of Oholibamah the Hivite we find Judith the daughter of Beeri the Hittite. Data are lacking for the solution of the problem.
Willis J. Beecher
Easton
ornament. (1.) The first of Lamech's two wives, and the mother of Jabal and Jubal (Gen. 4:19, 20, 23). (2.) The first of Esau's three wives, the daughter of Elon the Hittite (Gen. 36:2,4), called also Bashemath (26:34).
HDBN
an assembly
SBD
(ornament, beauty ). The first of the two wives of Lamech, by whom were borne to him Jabal and Jubal. ( Genesis 4:19 ) (B.C. 3600). A Hittitess, one of the three wives of Esau, mother of Eliphaz. ( Genesis 36:2 Genesis 36:10 Genesis 36:12 Genesis 36:16 ) In ( Genesis 26:34 ) she is called BASHEMATH. (B.C. 1797.)
亞大利雅 ADALIA
代表
斯9:8
ISBE
a-da-li-a (adhalya, probably a Persian name, meaning unknown): One of the ten sons of Haman who were put to death by the Jews (Est 9:8).
SBD
(a fire-god ), the fifth son of Haman. ( Esther 9:8 )
亞大雅 ADAIAH
代表
王下22:1 代上6:41 代上8:21 代上9:12 尼11:12 代上23:1 拉10:29 拉10:39 尼11:5
ISBE
a-da-ya, a-di-a (`adhayah, "Yahweh hath adorned"):
(1) Apparently the seventh of the nine sons of Shimei, who is apparently the same with Shema, who is the fifth of the sons of Elpaal, who is the second of the two sons of Shaharaim and Hushim (1 Ch 8:21). Shaharaim and his descendants are listed with the descendants of Benjamin, though his relations to Benjamin are not stated.
(2) A Levite; ancestor to Davids singer Asaph, and a descendant of the fifth generation from Gershom (1 Ch 6:41).
(3) The father of Maaseiah, who was one of the captains of hundreds associated with Jehoiada the priest in making Joash king (2 Ch 23:1).
(4) A resident of Bozkath, and father of Jedidah the mother of King Josiah (2 Ki 22:1).
(5) A descendant of Judah through Perez. His great-great-grandson Maaseiah resided in Jerusalem after Nehemiah had rehabilitated the city (Neh 11:5).
(6) One of the men of Israel, not a priest or Levite, but "of the sons of Bani," who promised Ezra that he would part with his foreign wife (Ezr 10:29).
(7) The same man or another, in a different group of the sons of Bani (Ezr 10:39).
(8) One of the priests of the latest Bible times, mentioned with a partial genealogy (Neh 11:12; 1 Ch 9:12).
Willis J. Beecher
HDBN
the witness of the Lord
SBD
(adorned by Jehovah ). Maternal grandfather of King Josiah, and native of Boscath in the lowlands of Judah. ( 2 Kings 22:1 ) (B.C. 648.) A Levite of the Gershonite branch, and ancestor of Asaph. ( 1 Chronicles 6:41 ) In v. ( 1 Chronicles 6:21 ) Heb Isa called IDDO. A Benjamite, son of Shimhi, ( 1 Chronicles 8:21 ) who is apparently the same as Shema in v. ( 1 Chronicles 8:13 ) A priest, son of Jehoram. ( 1 Chronicles 9:12 ; Nehemiah 11:12 ) Ancestor of Maaseiah, one of the captains who supported Jehoiada. ( 2 Chronicles 23:1 ) One of the descendants of Bani, who had married a foreign wife after the return from Babylon. ( Ezra 10:29 ) (B.C. 459). The descendant of another Bani, who had also taken a foreign wife. ( Ezra 10:39 ) A man of Judah, of the line of Pharez. ( Nehemiah 11:5 )
亞太 ATTAI
代表
代上2:35 代上2:34 代上12:11 代下11:20
ISBE
at-ta-i at-i `attay, "timely?"):
(1) A son of Jarha, the Egyptian, by a daughter of Sheshan (1 Ch 2:35 f).
(2) A Gadite soldier who joined Davids army at Ziklag (1 Ch 12:11).
(3) A son of Rehoboam and grandson of Solomon (2 Ch 11:20).
HDBN
same as Athlai
亞奈雅 ANAIAH
代表
尼8:4 尼10:22
ISBE
an-a-i-a, a-ni-a (`anayah, "Yah has answered"): (1) a Levite who assisted Ezr in reading the law to the people (Neh 8:4), perhaps the person called Ananias in Esdras 9:43. (2) One of those who sealed the covenant (Neh 10:22). He may have been the same as Anaiah (1).
SBD
(whom Jehovah answers ). Probably a priest. ( Nehemiah 8:4 ) One of the "heads of the people" who signed the covenant with Nehemiah. ( Nehemiah 10:22 )
亞實別 ASHBEL
代表
創46:21 民26:38 代上8:1
HDBN
an old fire
SBD
(reproof of God ), second son of Benjamin and ancestor of the Ashbelites. ( Genesis 46:21 ; Numbers 26:38 ; 1 Chronicles 8:1 )
亞實基拿 ASHKENAZ
代表
創10:3 代上1:6
ISBE
ash-ke-naz (ashkenaz): The name occurs in Gen 10:3; 1 Ch 16, in the list of the sons of Japheth as a son of Gomer. See TABLE OF NATIONS. It occurs also in Jer 51:27 (the King James Version "Ashchenaz") in connection with the kingdoms of Ararat and Minni, which suggests a location about Armenia.
Easton
one of the three sons of Gomer (Gen. 10:3), and founder of one of the tribes of the Japhetic race. They are mentioned in connection with Minni and Ararat, and hence their original seat must have been in Armenia (Jer. 51:27), probably near the Black Sea, which, from their founder, was first called Axenus, and afterwards the Euxine.
HDBN
a fire that spreads
SBD
(spreading fire ), one of the three sons of Gomer, son of Japhet. ( Genesis 10:3 ) We may probably recognize the tribe of Ashkenaz on the northern shore of Asia Minor in the name of Lake Ascanius, and in Europe in the name Scandia, Scandinavia . Knobel considers that Ashkenaz is to be identified with the German race.
亞居拉 AQUILA
代表
徒18:1 徒18:2 徒18:3 徒18:18 徒18:19 徒18:26 林前16:19
ISBE
ak-wi-la (Akulas), "an eagle"): Aquila and his wife Priscilla, the diminutive form of Prisca, are introduced into the narrative of the Acts by their relation to Paul. He meets them first in Corinth (Acts 18:2). Aquila was a native of Pontus, doubtless one of the colony of Jews mentioned in Acts 2:9; 1 Pet 1:1. They were refugees from the cruel and unjust edict of Claudius which expelled all Jews from Rome in 52 AD. The decree, it is said by Suetonius, was issued on account of tumults raised by the Jews, and he especially mentions one Chrestus (Suetonius Claud. 25). Since the word Christus could easily be confounded by him to refer to some individual whose name was Chrestus and who was an agitator, resulting in these disorders, it has been concluded that the fanatical Jews were then persecuting their Christian brethren and disturbances resulted. The cause of the trouble did not concern Claudius, and so without making inquiry, all Jews were expelled. The conjecture that Aquila was a freedman and that his master had been Aquila Pontius, the Roman senator, and that from him he received his name is without foundation. He doubtless had a Hebrew name, but it is not known. It was a common custom for Jews outside of Israel to take Roman names, and it is just that this man does, and it is by that name we know him. Driven from Rome, Aquila sought refuge in Corinth, where Paul, on his second missionary journey, meets him because they have the same trade: that of making tents of Cilician cloth (Acts 18:3). The account given of him does not justify the conclusion that he and his wife were already Christians when Paul met them. Had that been the case Lk would almost certainly have said so, especially if it was true that Paul sought them out on that account. Judging from their well-known activity in Christian work they would have gathered a little band of inquirers or possibly converts, even though they had been there for but a short time. It is more in harmony with the account to conclude that Paul met them as fellow-tradespeople, and that he took the opportunity of preaching Christ to them as they toiled. There can be no doubt that Paul would use these days to lead them into the kingdom and instruct them therein, so that afterward they would be capable of being teachers themselves (Acts 18:26). Not only did they become Christians, but they also became fast and devoted friends of Paul, and he fully reciprocated their affection for him (Rom 16:3,4). They accompanied him when he left Corinth to go to Ephesus and remained there while he went on his journey into Syria. When he ,wrote the first letter to the church at Corinth they were still at Ephesus, and their house there was used as a Christian assembly-place (1 Cor 16:19). The decree of Claudius excluded the Jews from Rome only temporarily, and so afterward Paul is found there, and his need of friends and their affection for him doubtless led them also to go to that city (Rom 16:3). At the time of the writing of Pauls second letter to Tim they have again removed to Ephesus, possibly sent there by Paul to give aid to, and further the work in that city (2 Tim 4:19). While nothing more is known of them there can be no doubt that they remained the devoted friends of Paul to the end.
The fact that Priscillas name is mentioned several times before that of her husband has called forth a number of conjectures. The best explanation seems to be that she was the stronger character.
Jacob W. Kapp
Easton
eagle, a native of Pontus, by occupation a tent-maker, whom Paul met on his first visit to Corinth (Acts 18:2). Along with his wife Priscilla he had fled from Rome in consequence of a decree (A.D. 50) by Claudius commanding all Jews to leave the city. Paul sojourned with him at Corinth, and they wrought together at their common trade, making Cilician hair-cloth for tents. On Paul's departure from Corinth after eighteen months, Aquila and his wife accompanied him to Ephesus, where they remained, while he proceeded to Syria (Acts 18:18, 26). When they became Christians we are not informed, but in Ephesus they were (1 Cor. 16:19) Paul's "helpers in Christ Jesus." We find them afterwards at Rome (Rom. 16:3), interesting themselves still in the cause of Christ. They are referred to some years after this as being at Ephesus (2 Tim. 4:19). This is the last notice we have of them.
HDBN
an eagle
SBD
(an eagle ), a Jew whom St. Paul found at Corinth on his arrival from Athens. ( Acts 18:2 ) (A.D, 52,) He was a native of Pontus, but had fled with his wife Priscilla, from Rome, in consequence of an order of Claudius commanding all Jews to leave the city. He became acquainted with St. Paul, and they abode together, and wrought at their common trade of making the Cilician tent or hair-cloth. On the departure of the apostle from Corinth, a year and eight months after, Priscilla and Aquila accompanied him to Ephesus. There they remained and there they taught Apollos. At what time they became Christians is uncertain.
亞巴 ARBA
代表
書15:13 書14:15
ISBE
ar-ba (arba`, "four"): Variously described as "the greatest man among the Anakim" (Josh 14:15), "the father of Anak" (Josh 15:13), "the father of Anok" (Josh 21:11 margin). Thus he seems to have been regarded as the ancestor of the Anakim, and as the most famous hero of that race. He was the reputed founder of the city called after him, on the site of which Hebron was built (Josh 21:11).
Easton
four, a giant, father of Anak. From him the city of Hebron derived its name of Kirjath-arba, i.e., the city of Araba (Josh. 14:15; 15:13; 21:11; Gen. 13:18; 23:2). (See HEBRON
HDBN
four
SBD
(city of the four ), the progenitor of the Anakim, or sons of Anak, from whom their chief city, HEBRON, received its name of Kirjath-Arba. ( Joshua 14:15 ; 15:13 ; 21:11 )
亞希 AHI
代表
代上5:15 代上7:34
ISBE
a-hi (achi, "my brother," or perhaps a contraction from AHIJAH, which see): (1) A member of the tribe of Gad (1 Ch 5:15). (2) A member of the tribe of Asher (1 Ch 7:34).
HDBN
my brother; my brethren
SBD
(a brother ). A Gadite, chief of a family who lived in Gilead in Bashan, ( 1 Chronicles 5:15 ) in the days of Jotham and of Judah. (B.C. 758.) A descendant of Shamer, of the tribe of Asher. ( 1 Chronicles 7:34 )
亞希以謝 AHIEZER
代表
民1:12 民2:25 民7:66 民10:25 代上12:3
ISBE
a-hi-e-zer (achi`ezer, "brother is help"): (1) A son of Ammishaddai, a Danite prince, who acted as representative of his tribe on several occasions. (See Nu 1:12; 2:25; 7:66,71; 10:25.) (2) One of the mighty men or warriors, who joined David at Ziklag when a furtive before Saul (1 Ch 12:3).
Easton
brother of help; i.e., "helpful." (1.) The chief of the tribe of Dan at the time of the Exodus (Num. 1:12; 2:25; 10:25). (2.) The chief of the Benjamite slingers that repaired to David at Ziklag (1 Chr. 12:3).
HDBN
brother of assistance
亞希多弗 AHITHOPHEL
代表
撒下11:3 撒下15:12 撒下16:15 撒下17:14 撒下17:23 撒下23:34 太27:5
ISBE
a-hith-o-fel (achithophel, "brother of foolishness," perhaps): The real leader of the Absalom rebellion against David. He is described as "the kings counselor," in a context connected with events some of which are dated in the fortieth year of David (1 Ch 27:33,34; compare 26:31). Concerning him and his part in the rebellion we have rather full information (2 Sam 15:12 ff).
Some hold that he was the grandfather of Bathsheba, and make much of this in forming their estimates of him. Does the evidence sustain this view? In the latter half of the list of Davids mighty men, not among the older veterans with whom the list begins, appears "Eliam the son of Ahithophel the Gilonite" (2 Sam 23:34), the corresponding name in the other copy of the list being "Ahijah the Pelonite" (1 Ch 11:36). It is assumed that this is the same Eliam who was father to Bath-sheba (2 Sam 11:3). Apparently the Chronicler testifies (1 Ch 3:5) that the mother of Solomon was "Bath-shua the daughter of Ammiel." Bathshua may easily be a variant of Bathsheba, and the names Eliam and Ammiel are made up of the same parts, only in reversed order. It is not strange that men have inferred that the son of Ahithophel was the father of Bathsheba. But the inference is really not a probable one. The record does not make the impression that Ahithophel was an older man than David. The recorded events of Davids life after his misconduct with Bathsheba cannot have occupied less than about twenty years; that is, he cannot have been at the time older than about fifty years. That Ahithophel had then a married grand-daughter is less probable than that there were in Israel two Eliams. Further, Ahithophel was not the sort of man to conspire against the interests of his grand-daughter and her son, however he may, earlier, have resented the conduct of David toward her. Ahithophels motive in the rebellion was doubtless ambition for personal power, though he very likely shared with many of his countrymen in the conviction that it was unjust to push aside an older son by elevating a younger son to the throne.
Ahithophel has a reputation for marvelous practical sagacity (2 Sam 16:23). He did not show this in joining the conspiracy but it is in evidence in his management of the affair. According to the record the hearts of the people, in spite of the much fault they had to find, were all the time with David. Absaloms only chance of success was by the method of surprise and stampede. There must be a crisis in which everybody would join Absalom because everybody thought that everybody else had done so. Such a state of public sentiment could last only a very few days; but if, in those few days, David could be put out of the way, Absalom might hold the throne in virtue of his personal popularity and in default of a rival. The first part of the program was carried out with wonderful success; when it came to the second part, Ahithophels practical wisdom was blocked by Hushais adroit appeal to Absaloms personal vanity. Ahithophel saw with absolute clearness that Absalom had sacrificed his one opportunity, and he committed suicide to avoid participation in the shameful defeat which he saw could not be averted
Willis J. Beecher
Easton
brother of insipidity or impiety, a man greatly renowned for his sagacity among the Jews. At the time of Absalom's revolt he deserted David (Ps. 41:9; 55:12-14) and espoused the cause of Absalom (2 Sam. 15:12). David sent his old friend Hushai back to Absalom, in order that he might counteract the counsel of Ahithophel (2 Sam. 15:31-37). This end was so far gained that Ahithophel saw he had no longer any influence, and accordingly he at once left the camp of Absalom and returned to Giloh, his native place, where, after arranging his wordly affairs, he hanged himself, and was buried in the sepulchre of his fathers (2 Sam. 17:1-23). He was the type of Judas (Ps. 41:9).
HDBN
brother of ruin or folly
SBD
(brother of foolishness ), a native of Giloh, was a privy councillor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. ( 2 Samuel 16:23 ) (B.C. 1055-1023.) He was the grandfather of Bathsheba. Comp. ( 2 Samuel 11:3 ) with 2Sam 23:34 Ahithophel joined the conspiracy of Absalom against David, and persuaded him to take possession of the royal harem, ( 2 Samuel 16:21 ) and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushais advice prevailed, he despaired of success, and returning to his own home "put his household in order and hanged himself." ( 2 Samuel 17:1-23 )
亞希幔 AHIAH
代表
民13:22 代上9:17
ISBE
a-hi-a: A variant in the King James Version (1 Sam 14:3,18; 1 Ki 4:3; 1 Ch 8:7) for AHIJAH, which see. Also in the Revised Version (British and American) (Neh 10:26).
HDBN
brother of the Lord
SBD
, or Ahijah (friend of Jehovah ). Son of Ahitub, grandson of Phinehas and great-grandson of Eli, succeeded his father as high priest in the reign of Saul. ( 1 Samuel 14:3 1 Samuel 14:18 ) Ahiah is probably the same person as Ahimelech the son of Ahitub. (B.C. 980.) One of Solomons princes. ( 1 Kings 4:3 ) A prophet of Shiloh, ( 1 Kings 14:2 ) hence called the Shilonite, ( 1 Kings 11:29 ) of whom we have two remarkable prophecies extant, the one in ( 1 Kings 11:30-39 ) addressed to Jeroboam, announcing the rending of the ten tribes from Solomon; the other in ( 1 Kings 14:6-16 ) in which he foretold the death of Abijah, the kings son, who was sick, and the destruction of Jeroboams house on account of the images which he had set up. ( 1 Kings 14:2 1 Kings 14:3 ) (B.C. about 956.) Father of Baasha king of Israel. ( 1 Kings 15:27 1 Kings 15:33 ) Son of Jerahmeel. ( 1 Chronicles 2:25 ) Son of Bela. ( 1 Chronicles 8:7 ) One of Davids mighty men. ( 1 Chronicles 11:36 ) A Levite in Davids reign. ( 1 Chronicles 26:20 ) One of the "heads of the people" who joined in the covenant with Nehemiah. ( Nehemiah 10:26 )
亞希律 AHILUD
代表
撒下8:16 撒上4:12
ISBE
a-hi-lud (achiludh, "childs brother," perhaps): The father of Jehoshaphat, who is mentioned as "recorder" in both the earlier and the later lists under David, and in the list under Solomon (2 Sam 8:16 and 1 Ch 18:15; 2 Sam 20:24; 1 Ki 4:3). In the absence of proof we may assume that the father of Baana, one of Solomons district superintendents, was the same Ahilud (1 Ki 4:12).
HDBN
a brother born
SBD
(a brother of one born, i.e. before him). Father of Jehoshaphat, the recorder or chronicler of the kingdom in the reigns of David and Solomon. ( 2 Samuel 8:16 ; 20:24 ; 1 Kings 4:3 ; 1 Chronicles 18:15 ) (B.C. before 1015.) The father of Baana, one of Solomons twelve commissariat officers. ( 1 Kings 4:12 ) It is uncertain whether he is the same with the foregoing.
亞希忽 AHIHUD
代表
民34:27 代上8:7
ISBE
a-hi-hud (achihudh, "brother is majesty"): (1) One of the chief men of the tribe of Asher. He was selected by Moses to help divide the land west of the Jordan (Nu 34:27). (2) A son of Ehud of the tribe of Benjamin (1 Ch 8:6,7). The text here is obscure and probably corrupt.
Easton
brother (i.e., "friend") of union. (1.) A son of Bela, the son of Benjamin (1 Chr. 8:7). (2.) Name different in Hebrew, meaning brother of Judah. Chief of the tribe of Asher; one of those appointed by Moses to superintend the division of Canaan among the tribe (Num. 34:27).
HDBN
brother of vanity
SBD
(brother of renown ). The son of Shelomi and prince of the tribe of Asher. ( Numbers 34:27 ) Chieftain of the tribe of Benjamin. ( 1 Chronicles 8:7 )


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