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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
哈闢悉 HAPPIZZEZ
代表
代上24:15
ISBE
hap-i-zez (ha-pitstsets; the King James Version, Aphses): A priest on whom fell the lot for the 18th of the 24 courses which David appointed for the temple service (1 Ch 24:15).
哈難 HANAN
代表
代上8:23 代上8:38 代上9:44 代上11:43 拉2:46 尼7:49 尼8:7 尼13:13 尼10:22 耶35:4
ISBE
ha-nan (chanan, "gracious"):
(1) A chief of the tribe of Benjamin (1 Ch 8:23).
(2) The youngest son of Azel, a descendant of Saul (1 Ch 8:38; 9:44).
(3) One of Davids mighty men of valor (1 Ch 11:43).
(4) The head of a family of the Nethinim who returned with Zerubbabel (Ezr 2:46; Neh 7:49).
(5) An assistant of Ezra in expounding the law (Neh 8:7). Possibly the same person is referred to in Neh 10:10 (11).
(6) One of the four treasurers put in charge of the tithes by Nehemiah (Neh 13:13).
(7,8) Two who "sealed the covenant" on the eve of the restoration (Neh 10:22 (23),26 (27)).
(9) A son of Igdaliah, "the man of God," whose sons had a chamber in the temple at Jerusalem (Jer 35:4).
Byron H. Dement
Easton
merciful. (1.) A Benjamite (1 Chr. 8:23). (2.) One of David's heroes (1 Chr. 11:43). (3.) Jer. 35:4. (4.) A descendant of Saul (1 Chr. 8:38). (5.) One of the Nethinim (Ezra 2:46). (6.) One of the Levites who assisted Ezra (Neh. 8:7). (7.) One of the chiefs who subscribed the covenant (Neh. 10:22).
HDBN
full of grace
SBD
(merciful ). One of the chief people of the tribe of Benjamin. ( 1 Chronicles 8:23 ) The last of the six sons of Azel, a descendant of Saul. ( 1 Chronicles 8:38 ; 9:44 ) (B.C. 588.) "Son of Maachah," i.e. possibly a Syrian of Aram-maachah, one of the heroes of Davids guard. ( 1 Chronicles 11:43 ) (B.C. 1046). The sons of Hanan were among the Nethinim who returned from Babylon with Zerubbabel. ( Ezra 2:46 ; Nehemiah 7:49 ) (B.C. 536). One of the Levites who assisted Ezra in his public exposition of the law. ( Nehemiah 8:7 ) (B.C. 446.) The same person is probably mentioned in ch. ( Nehemiah 10:10 ) One of the "heads" of "the people," who also sealed the covenant. ( Nehemiah 10:22 ) (B.C. 410.) Another of the chief laymen on the same occasion. ( Nehemiah 10:26 ) Son of Zaccur, son of Mattaniah, whom Nehemiah made one of the store. keepers of the provisions collected as tithes. ( Nehemiah 13:13 ) Son of Igdaliah. ( Jeremiah 35:4 ) (B.C. 410.)
哈革摩尼 HACHMONI
代表
代上11:11
HDBN
a wise man
SBD
(wise ) Son of, and The Hachmonite. ( 1 Chronicles 11:11 ; 27:32 ) Hachmon or Hachmoni was no doubt the founder of a family to which these men belonged: the actual father of Jashobeam was Zabdiel, ( 1 Chronicles 27:2 ) and he is also said to have belonged to the Korhites. ( 1 Chronicles 12:6 ) (B.C. before 1046.)
哈順 HASHUM
代表
拉2:19 拉10:33 尼7:22 尼8:4 尼10:18
ISBE
ha-shum (chashum):
(1) In Ezr 2:19; Neh 7:22, "children of Hashum" are mentioned among the returning exiles. In Ezr 10:33 (compare 1 Esdras 9:33, "Asom"), members of the same family are named among those who married foreign wives.
(2) One of those who stood on Ezras left at the reading of the law (Neh 8:4; 1 Esdras 9:44, "Lothasubus"). The signer of the covenant (Neh 10:18) is possibly the same.
Easton
opulent. (1.) Ezra 2:19; Neh. 7:22. (2.) Stood on Ezra's left hand while he read the law (Neh. 8:4).
HDBN
silence; their hasting
SBD
(rich ). Bene-Hashum, 223 in number, came back from Babylon with Zerubbabel. ( Ezra 2:19 ; 10:33 ; Nehemiah 7:22 ) (B.C. before 536.) The chief man of the family was among these who sealed the covenant with Nehemiah. ( Nehemiah 10:18 ) (B.C. 410.) One of the priests or Levites who stood on Ezras left hand while he read the law to the congregation. ( Nehemiah 8:4 ) (B.C. 410.)
哈魯斯 HARUZ
代表
王下21:19
ISBE
ha-ruz (charuts): Father of Meshullemeth, the mother of Amon, king of Judah (2 Ki 21:19).
Easton
eager, the father of Meshullemeth, the wife of king Manasseh (2 Kings 21:19) and mother of king Amon.
HDBN
careful
SBD
(zealous ), a man of Jotbah, father of Meshullemeth queen of Manasseh. ( 2 Kings 21:9 ) (B.C. before 644.)
哥尼流 CORNELIUS
代表
徒10:1 徒10:2 徒10:3 徒10:4 徒10:5 徒10:6 徒10:7 徒10:8 徒10:9 徒10:10 徒10:11 徒10:12 徒10:13 徒10:14 徒10:15 徒10:16 徒10:17 徒10:18 徒10:19 徒10:20 徒10:21 徒10:22 徒10:23 徒10:24 徒10:25 徒10:26 徒10:27 徒10:28 徒10:29 徒10:30 徒10:31 徒10:32 徒10:33 徒10:34 徒10:35 徒10:36 徒10:37 徒10:3
ISBE
kor-ne-li-us (Kornelios, "of a horn"): The story of Cornelius is given in Acts 10:1 through 11:18.
1. His Family and Station:
The name is Roman and belonged to distinguished families in the imperial city, such as the Scipios and Sulla. Thus he was probably an Italian of Roman blood. Julian the Apostate reckons him as one of the few persons of distinction who became a Christian. He was evidently a man of importance in Caesarea and well known to the Jews (Acts 10:22). He was a centurion in the Italian cohort. To understand this we must note that the Roman army was divided into two broad divisions, the legions and the auxiliary forces.
See ARMY, ROMAN.
Legions were never permanently quartered in Israel until the great war which ended in the destruction of Jerusalem, 70 AD. From the year 6 AD, when Israel was made into province of the second rank, until 66 AD, it was garrisoned by auxiliary troops recruited amongst the Samaritans and Syrian Greeks. The headquarters were naturally at Caesarea, the residence of the procurator. But it would not have been prudent for a garrison in Israel to be composed wholly of troops locally recruited. Therefore the Roman government mingled with the garrison 600 soldiers, free Italian volunteers. With this cohort Cornelius was connected as centurion.
2. His Character:
He is described as devout and God-fearing, i.e. at least, one of those men so numerous in that effete age of decadent heathenism who, discontented with polytheism, yearned for a better faith, embraced, therefore, the monotheism of the Jews, read the Scriptures, and practiced more or less of the Jewish rites. He was well reported of by the Jews, and his religion showed itself in prayer at the regular hours, and in alms to the people (of Israel). Even Jewish bigotry was dumb in presence of so noble a man. Moreover, he seems to have made his house a sort of church, for his kinsfolk and friends were in sympathy with him, and among the soldiers who closely attended him were some devout ones (Acts 10:1,27).
3. His Admission into the Christian Church:
The story of his conversion and admission into the Christian church is told with some minuteness in Acts 10. Nothing further is known of Cornelius, though one tradition asserts that he founded the church in Caesarea, and another legend that he became the bishop of Scamandros.
4. Significance of the Incident:
The exact importance of the incident depends upon the position of Cornelius before it occurred. Certainly he was not a proselyte of the sanctuary, circumcised, under the law, a member of the Jewish communion. This is abundantly evident from Acts 10:28,34,45; 11:3,18; 15:7,14. But was he not an inferior form of proselyte, later called "proselytes of the gate"? This question has been much debated and is still under discussion. Ramsay (St. Paul the Traveler, 43) says that the expression, "God-fearing," applied to him, is always used in Acts with reference to this kind of proselytes. Such were bound to observe certain regulations of purity, probably those, this author thinks, mentioned in Acts 15:29, and which stand in close relation to the principles laid down in Lev 17 through 18 for the conduct of strangers dwelling among Israel. Renan, on the other hand, denies that Cornelius was a proselyte at all, but simply a devout Gentile who adopted some of the Jewish ideas and religious customs which did not involve a special profession. The importance of the whole transaction to the development of the church seems to depend on the circumstance that Cornelius was probably not a proselyte at all. Thus we regard Cornelius as literally the first-fruits of the Gentiles. The step here taken by Peter was therefore one of tremendous importance to the whole development of the church. The significance of the incident consists exactly in this, that under Divine direction, the first Gentile, not at all belonging to the old theocracy, becomes a Spirit-filled Christian, entering through the front door of the Christian church without first going through the narrow gate of Judaism. The incident settled forever the great, fundamental question as to the relations of Jew and Gentile in the church. The difficulties in the way of the complete triumph of Peters view of the equality of Jews and Gentiles in the Kingdom of Christ were enormous. It would have been indeed little short of miraculous if the multitude of Christian Pharisees had not raised the question again and again. Did they not dog Pauls steps after the Council? Certainly Ramsay is wrong in saying that the case of Cornelius was passed over or condoned as exceptional, for it was used as a precedent by both Peter and James (Acts 15:7,14).
As for Peters subsequent conduct at Antioch, no one who knows Peter need be surprised at it. The very accusation that Paul hurled at him was that for the moment he was carried into inconsistency with his principles (hupokrisis). Of course, this incident of Cornelius was only the first step in a long development; but the principle was forever settled. The rest in due time and proper order was sure to follow. By this tremendous innovation it was settled that Christianity was to be freed from the swaddling bands of Judaism and that the Christian church was not to be an appendix to the synagogue. The noble character of Cornelius was just fitted to abate, as far as possible, the prejudices of the Jewish Christians against what must have seemed to them a dangerous, if not awful, innovation.
G. H. Trever
Easton
a centurion whose history is narrated in Acts 10. He was a "devout man," and like the centurion of Capernaum, believed in the God of Israel. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah; and thus he was prepared to welcome the message Peter brought him. He became the first fruit of the Gentile world to Christ. He and his family were baptized and admitted into the Christian church (Acts 10:1, 44-48). (See CENTURION
HDBN
of a horn
SBD
(of a horn ), a Roman centurion of the Italian cohort stationed in Caesarea, ( Acts 10:1 ) etc., a man full of good works and alms-deeds. With his household he was baptized by St. Peter, and thus Cornelius became the firstfruits of the Gentile world to Christ.
哥尼雅 CONIAH
代表
耶22:24 耶22:28 斯2:6
ISBE
ko-ni-a (konyahu, "Jah is creating"): A form of the name Jehoiachin, found in Jer 22:24,28; 37:1.
See JEHOIACHIN.
HDBN
strength of the Lord
SBD
[JECONIAH]
哥斯 COZ
代表
代上4:8
ISBE
koz (kots, "thorn"): A man of Judah (1 Ch 4:8). the American Standard Revised Version has added the article, making the name Hakkoz without sufficient reason. The name occurs with the article (Ha-qots) in Ezr 2:61; Neh 3:4,21; 7:63, and 1 Ch 24:10, but not with reference to the same person. Coz was of the tribe of Judah, while Hakkoz belonged to the family of Aaron.
HDBN
a thorn
SBD
(thorn ), a man among the descendants of Judah. ( 1 Chronicles 4:8 )
哥斯比 COZBI
代表
民25:10 民25:11 民25:12 民25:13 民25:14 民25:15 民25:16 民25:17 民25:18
ISBE
koz-bi (kozbi, "deceitful"): A Midianite woman, distinguished as the daughter of Zur, "head of the people of a fathers house in Midian." She was slain by Phinehas at Shittim in company with "Zimri, the son of Salu, a prince of a fathers house among the Simeonites" (Nu 25:6-18).
HDBN
a liar; sliding away
SBD
(deceitful ), daughter of Zur, a chief of the Midianites. ( Numbers 25:15 Numbers 25:18 )
哥桑 COSAM
代表
路3:28
ISBE
ko-sam (Kosam): An ancestor of Jesus in Lukes genealogy in the 5th generation before Zerubbabel (Lk 3:28).
HDBN
divining
SBD
(a diviner ), son of Elmodam, in the line of Joseph the husband of Mary. ( Luke 3:28 )
哥賴雅 KOLAIAH
代表
尼11:7 耶29:21 耶29:22 耶29:23
ISBE
ko-la-ya, ko-li-a (qolayah, "voice of Yah"):
(1) A Benjamite, son of Maaseiah (Neh 11:7).
(2) Father of Ahab, a false prophet and a lecherous man (Jer 29:21-23).
SBD
(voice of Jehovah ). A Benjamite whose descendants settled in Jerusalem after the return from the captivity. ( Nehemiah 11:7 ) (B.C. before 536.) The father of Ahab the false prophet, who was burnt by the king of Babylon. ( Jeremiah 29:21 ) (B.C. before 594.)
哥轄 KOHATH
代表
創46:11 民26:58
Easton
assembly, the second son of Levi, and father of Amram (Gen. 46:11). He came down to Egypt with Jacob, and lived to the age of one hundred and thirty-three years (Ex. 6:18).
HDBN
congregation; wrinkle; bluntness
SBD
(assembly ), second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name. ( Genesis 46:11 ; Exodus 6:16 ) In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels. ( Numbers 4:1 ) ... Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob, ( Genesis 46:11 ) that his sister was Jochebed, ( Exodus 6:20 ) and that he lived to the age of 133 years. ( Exodus 6:18 ) (B.C. about 1491.)
善以別 SHEMEBER
代表
創14:1 創14:2 創14:3 創14:4 創14:5 創14:6 創14:7 創14:8 創14:9 創14:10 創14:11 創14:12
ISBE
shem-e-ber, shem-e-ber (shem-ebher): The king of Zeboiim (Gen 14:2).
See SHINAB.
Easton
soaring on high, the king of Zeboiim, who joined with the other kings in casting off the yoke of Chedorlaomer. After having been reconquered by him, he was rescued by Abraham (Gen. 14:2).
HDBN
name of force; name of the strong
SBD
(lofty flight ), king of Zeboim, and ally of the king of Sodom when he was attacked by Chedorlaomer. (B.C. 1912.)
喇合 RAHAB
代表
書2:1 書2:2 書2:3 書2:4 書2:5 書2:6 書2:7 書2:8 書2:9 書2:10 書2:11 書2:12 書2:13 書2:14 書2:15 書2:16 書2:17 書2:18 書2:19 書2:20 書2:21 書2:22 書2:23 書2:24 書2:25 書6:25
ISBE
ra-hab:
(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Heb 11:31 and Jas 2:25, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Josh 2:1). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites--"Our hearts did melt .... for Yahweh your God, he is God in heaven above, and on earth beneath"--and asked that the men promise to spare her father, mother, brothers and sisters, and all that they had. They promised her to spare them provided they would remain in her house and provided she would keep their business secret. Thereupon she let them down by a cord through the window, her house being built upon the town wall, and gave them directions to make good their escape (Josh 2:1-24). True to their promise, the Israelites under Joshua spared Rahab and her family (Josh 6:16 ff the King James Version); "And," says the author of Josh, "she dwelleth in Israel even unto this day." Her story appealed strongly to the imagination of the people of later times. Heb 11:31 speaks of her as having been saved by faith; James, on the other hand, in demonstrating that a man is justified by works and not by faith only, curiously chooses the same example (Jas 2:25). Jewish tradition has been kindly disposed toward Rahab; one hypothesis goes so far as to make her the wife of Joshua himself (Jew Encyclopedia, under the word). Naturally then the other translation of zonah, deriving it from zun, "to feed," instead of zanah, "to be a harlot," has been preferred by some of the commentators.
(2) (@Rhachab): Josephus, Ant, V, 1, 2, 7, so spells the name of (1) Septuagint and New Testament contra). The wife of Salmon and mother of Booz (Boaz) according to the genealogy in Mt 1:5. Query, whether there was a tradition identifying (1) and (2); see Lightfoot, Horae Hob on Mt 1:5.
(3) (rahabh, literally, "storm," "arrogance"): A mythical sea-monster, probably referred to in several passages where the word is translated as a common noun "pride" (Job 9:13), "the proud" (Job 26:12; compare Ps 89:10). It is used in parallelism with tannin, "the dragon" (Isa 51:9). It is most familiar as an emblem of Egypt, `the boaster that sitteth still (Isa 30:7; Ps 87:4; compare 89:10). The Talmud in Babha Bathra speaks of rahabh as sar ha-yam, "master of the sea."
See also ASTRONOMY.
Nathan Isaacs
Easton
insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as "the proud one." Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews were encamped at Shittim, in the "Arabah" or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to "spy the land." After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho fell (6:17-25), Rahab and her whole family were preserved according to the promise of the spies, and were incorporated among the Jewish people. She afterwards became the wife of Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chr. 2:11; Matt. 1:5). "Rahab's being asked to bring out the spies to the soldiers (Josh. 2:3) sent for them, is in strict keeping with Eastern manners, which would not permit any man to enter a woman's house without her permission. The fact of her covering the spies with bundles of flax which lay on her house-roof (2:6) is an 'undesigned coincidence' which strictly corroborates the narrative. It was the time of the barley harvest, and flax and barley are ripe at the same time in the Jordan valley, so that the bundles of flax stalks might have been expected to be drying just then" (Geikie's Hours, etc., ii., 390).
HDBN
proud; quarrelsome (applied to Egypt)
SBD
or Rachab (wide ), a celebrated woman of Jericho who received the spies sent by Joshua to spy out the land, hid them in her house from the pursuit of her countrymen, was saved with all her family when the Israelites sacked the city, and became the wife of Salmon and the ancestress of the Messiah. ( Joshua 2:1 ; Matthew 1:5 ) (B.C. 1450.) She was a "harlot", and probably combined the trade of lodging-keeper for wayfaring men. Her reception of the spies, the artifice by which she concealed them from the king: their escape, and the saving of Rahab and her family at the capture of the city in accordance with their promise, are fold in the narrative of ( Joshua 2:1 ) ... As regards Rahab herself, she probably repented, and we learn from ( Matthew 1:5 ) that she became the wife of Salmon the son of Naasson, and the mother of Boaz, Jesses grandfather. The author of the Epistle to the Hebrews tells us that "by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace," ( Hebrews 11:31 ) and St. James fortifies his doctrine of justification by works by asking, "Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?" ( James 2:25 )
單戶蔑 TANHUMETH
代表
王下25:23 耶40:8
ISBE
tan-hu-meth (tanchumeth): One of those who were left in Judah by Nebuchadnezzar under the governorship of Gedallah (2 Ki 25:23; Jer 40:8).
Easton
consolation, a Netophathite; one of the captains who supported Gedaliah (2 Kings 25:23; Jer. 40:8).
HDBN
consolation; repentance
SBD
(consolation ), the father of Seraiah in the time of Gedaliah. ( 2 Kings 25:23 ; Jeremiah 40:8 ) (B.C. before 582.)
OG
代表
書12:4 申3:1 申3:2 申3:3 申3:4 申3:5 申3:6
ISBE
(`ogh; Og): King of Bashan, whose territory, embracing 60 cities, was conquered by Moses and the Israelites immediately after the conquest of Sihon, king of the Amorites (Nu 21:33-35; Dt 3:1-12). The defeat took place at Edrei, one of the chief of these cities (Nu 21:33; Josh 12:4), and Og and his people were "utterly destroyed" (Dt 3:6). Og is described as the last of the REPHAIM (which see), or giant-race of that district, and his giant stature is borne out by what is told in Dt 3:11 of the dimensions of his "bedstead of iron" (`eres barzel), 9 cubits long and 4 broad (13 1/2 ft. by 6 ft.), said to be still preserved at Rabbath of Ammon when the verse describing it was written. It is not, of course, necessary to conclude that Ogs own height, though immense, was as great as this. Some, however, prefer to suppose that what is intended is "a sarcophagus of black basalt," which iron-like substance abounds in the Hauran. The conquered territory was subsequently bestowed on the Reubenites, Gadites, and the half-tribe of Manasseh (Nu 32:33; Dt 3:12,13). Other references to Og are Dt 1:4; 4:47; 31:4; Josh 2:10; 9:10; 13:12,30). The memory of this great conquest lingered all through the national history (Ps 135:11; 136:20). On the conquest, compare Stanley, Lectures on the History of the Jewish Church, I, 185-87.
See ARGOB; BASHAN.
James Orr
Easton
gigantic, the king of Bashan, who was defeated by Moses in a pitched battle at Edrei, and was slain along with his sons (Deut. 1:4), and whose kingdom was given to the tribes of Reuben and Gad and half the tribe of Manasseh (Num. 21:32-35; Deut. 3:1-13). His bedstead (or rather sarcophagus) was of iron (or ironstone), 9 cubits in length and 4 cubits in breadth. His overthrow was afterwards celebrated in song (Ps. 135:11; 136:20). (See SIHON
HDBN
a cake; bread baked in ashes
SBD
(giant , literally long-necked ), an Amoritish king of Bashan, whose rule extended over sixty cities. ( Joshua 13:12 ) He was one of the last representatives of the giant race of Rephaim, and was, with his children and his people, defeated and exterminated by the Israelites at Edrei immediately after the conquest of Sihon. ( Numbers 32:33 ; 3:1-13 ) Also ( 1:4 ; 4:47 ; 31:4 ; Joshua 2:10 ; 9:10 ; Joshua 13:12 Joshua 13:30 ) The belief in Ogs enormous stature is corroborated by an allusion to his iron bedstead preserved in "Rabbath of the children of Ammon." ( 3:11 ) (B.C. 1461.)
土 巴 TUBALO
代表
創12
土八該隱 TUBALCAIN
代表
創4:22
土富撒 TRYPHOSA
代表
羅16:12
ISBE
tri-fo-sa (Truphosa): Greetings are sent by Paul to "Tryphaena and Tryphosa, who labor in the Lord" (Rom 16:12).
See TRYPHAENA.
HDBN
thrice shining
SBD
[TRYPHENA]
土西拉 DRUSLLA
代表
徒24:24
土非拿 TRYPHENA
代表
羅16:12
HDBN
delicious; delicate
SBD
and Tryphosa (luxurious ), two Christian women at Rome, enumerated in the conclusion of St. Pauls letter. ( Romans 16:12 ) (A.D. 55.) They may have been sisters, but it is more likely that they were fellow deaconesses. We know nothing more of these two sister workers of the apostolic time.
基伊拉 KEILAH
代表
代上4:19
ISBE
ke-i-la (qe`ilah; Keeilam):
(1) A city of the Shephelah mentioned (Josh 15:44) along with Nezib, Aehzib and Mareshah. Among those who repaired the walls of Jerusalem was "Hashabiah, the ruler of half the district of Keilah, for his district. After him repaired their brethren, Bavvai the son of Henadad, the ruler of half the district of Keilah" (Neh 3:17,18).
1. David and Keilah:
It is, however, from the story of the wandering of David that we have most information regarding this place. It was a city with gates and bars (1 Sam 23:7). The Philistines came against it and commenced robbing the threshing-floors. David, after twice inquiring of Yahweh, went down with his 600 men (1 Sam 23:13) and "fought with the Philistines, and brought away their cattle, and slew them with great slaughter." Saul hearing that David and his men were within a fortified town "summoned all the people to war, to go down to Keilah, to besiege David and his men" (1 Sam 23:8). Then David asked Abiathar the priest to bring him an ephod, and he inquired of Yahweh whether, if Saul came, the men of Keilah would surrender him to save that city; hearing from Yahweh, "They will deliver thee up," he and all his men escaped from Keilah and went into the wilderness. The reputed strength of Keilah is confirmed by its mention in 5 tablets in the Tell el-Amarna Letters under the name of Kilts (qilti, Petrie) with Gedor, Gath, Rabbah and Gezer.
2. Identification:
Although other identifications were proposed by the older topographers, there is now a general consensus of opinion that the site of this city is Khurbet Kila (Josephus, Ant, VI, xiii, 1, in his account of Davids adventure calls the place "Killa"). It is a hill covered with ruins in the higher part of Wady es Sur, 1,575 ft. above sea-level, whose terraced sides are covered with grainfields. The Eusebius, Onomasticon (Latin text) states that it was 8 miles from Eleutheropolis, which is about the distance of Khurbet Kila from Beit Jibrin. Beit Nusib (Nezib) is a couple of miles away, and Tell Sandahannah (Mareshah) but 7 miles to the West (Josh 15:44). An early Christian tradition states that the prophet Habakkuk was buried at Keilah.
(2) The Garmite (which see), 1 Ch 4:19; see PEF, 314, Sh XXI.
E. W. G. Masterman
Easton
citadel, a city in the lowlands of Judah (Josh. 15:44). David rescued it from the attack of the Philistines (1 Sam. 23:1-8); but the inhabitants proving unfaithful to him, in that they sought to deliver him up to Saul (13), he and his men "departed from Keilah, and went whithersoever they could go." They fled to the hill Hareth, about 3 miles to the east, and thence through Hebron to Ziph (q.v.). "And David was in the wilderness of Ziph, in a wood" (1 Sam. 23:15). Here Jonathan sought him out, "and strengthened his hand in God." This was the last interview between David and Jonathan (23:16-18). It is the modern Khurbet Kila. Others identify it with Khuweilfeh, between Beit Jibrin (Eleutheropolis) and Beersheba, mentioned in the Amarna tablets.
SBD
(fortress ), a city of the Shefelah, or lowland district of Judah. ( Joshua 15:44 ) Its main interest consists in its connection with David. ( 1 Samuel 23:7-13 ) It is represented by Kila , a site with ruins, on the lower road from Beit Jibria to Hebron.
基列 GILEAD
代表
民26:29 書17:1 士11:1 代上5:14
Easton
hill of testimony, (Gen. 31:21), a mountainous region east of Jordan. From its mountainous character it is called "the mount of Gilead" (Gen. 31:25). It is called also "the land of Gilead" (Num. 32:1), and sometimes simply "Gilead" (Ps. 60:7; Gen. 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh (Deut. 3:13; Num. 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Gen. 31:21; Deut. 3:12-17). "Half Gilead" was possessed by Sihon, and the other half, separated from it by the river Jabbok, by Og, king of Bashan. The deep ravine of the river Hieromax (the modern Sheriat el-Mandhur) separated Bashan from Gilead, which was about 60 miles in length and 20 in breadth, extending from near the south end of the Lake of Gennesaret to the north end of the Dead Sea. Abarim, Pisgah, Nebo, and Peor are its mountains mentioned in Scripture.
HDBN
the heap or mass of testimony
基別 GEBER
代表
王上4:13 王上4:19
ISBE
ge-ber (gebher, "man," "strong one"):
(1) According to 1 Ki 4:13 the King James Version the father of one of the 12 officers who provided food for Solomon and his household (but here the Revised Version (British and American) "Ben-geber"). His district lay to the Northeast of Jordan.
(2) Another, and the last in the list of Solomons commissariat officers (1 Ki 4:19). His district was also East of the Jordan, but probably to the South of that named in connection with the official of 4:13 (the Revised Version (British and American) "Ben-geber"). According to the rendering of English Versions of the Bible, he is said to have been "the only officer that was in the land." Unless the text, which presents some difficulties, is corrupt, as some suppose, it probably means that this large region was assigned to one official because less able than the others to furnish the required supplies.
Benjamin Reno Downer
Easton
a valiant man, (1 Kings 4:19), one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deut. 2; 31).
HDBN
manly
SBD
(manly ). The son of Geber resided in the fortress of Ramoth-gilead, and had charge of Havoth-jair and the district of Argob. ( 1 Kings 4:13 ) (B.C. 1013). Geber the son of Uri had a district south of the former --the "land of Gilead." ( 1 Kings 4:19 )
基利他 KELITA
代表
尼10:10 尼8:7 尼10:10 拉10:23
ISBE
kel-i-ta, ke-li-ta (qeliTa "dwarf").
See KELAIAH.
Easton
dwarf, a Levite who assisted Ezra in expounding the law to the people (Neh. 8:7; 10:10).
SBD
(assembly ), one of the Levites who returned with Ezra. ( Ezra 10:23 ) He assisted in expounding the law. ( Nehemiah 8:7 ) and signed the covenant with Nehemiah. ( Nehemiah 10:10 ) (B.C. 459-410). indicates this entry was also found in Easton's Bible Dictionary


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