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每日一詞 主題辭典 聖經人名 聖經地名 聖經英文

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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
底甲 DEKAR
代表
王上4:9
ISBE
de-kar (deqer, "lancer"): Father of one of Solomons commissaries (1 Ki 4:9 the King James Version).
See BEN-DEKER.
HDBN
force
SBD
(a lancer ). The son of Dekar, i.e. Ben Dekar, was Solomons commissariat officer in the western part of the hill-country of Judah and Benjamin, Shaalbim and Bethshemesh. ( 1 Kings 4:9 ) (B.C. before 1014.)
底米丟 DEMETRIUS
代表
約參12 徒19:24 徒19:25 徒19:26 徒19:27 徒19:28 徒19:29 徒19:30 徒19:31 徒19:32 徒19:33 徒19:34 徒19:35 徒19:36 徒19:37 徒19:38 徒19:39 徒19:40 徒19:41
Easton
(1.) A silversmith at Ephesus, whose chief occupation was to make "silver shrines for Diana" (q.v.), Acts 19:24,i.e., models either of the temple of Diana or of the statue of the goddess. This trade brought to him and his fellow-craftsmen "no small gain," for these shrines found a ready sale among the countless thousands who came to this temple from all parts of Asia Minor. This traffic was greatly endangered by the progress of the gospel, and hence Demetrius excited the tradesmen employed in the manufacture of these shrines, and caused so great a tumult that "the whole city was filled with confusion." (2.) A Christian who is spoken of as having "a good report of all men, and of the truth itself" (3 John 1:12).
HDBN
belonging to corn
SBD
(belonging to Ceres ). A maker of silver shrines of Artemis at Ephesus. ( Acts 19:24 ) (about A.D. 52). These were small models of the great temple of the Ephesian Artemis, with her statue, which it was customary to carry on journeys, and place on houses as charms. A disciple, ( 3 John 1:12 ) mentioned with commendation (about A.D. 90). Possibly the first Demetrius,converted; but this is very doubtful.
底買 TIMAEUS
代表
可10:46
ISBE
ti-me-us (Timaios (Mk 10:46); English Versions of the Bible, "Timaeus").
See BARTIMAEUS.
Easton
defiled, the father of blind Bartimaeus (Mark 10:46).
SBD
the father of the blind man, Bartimaus. ( Mark 10:46 )
底順 DISHON
代表
創36:21 代上1:38 創36:25 代上1:41
HDBN
fatness; ashes
SBD
(antelope ) The fifth son of Seir. ( Genesis 36:21 Genesis 36:26 Genesis 36:30 ; 1 Chronicles 1:38 )
度瑪 DUMAH
代表
創25:12 代上1:30
ISBE
du-ma (dumah, "silence"): This word occurs in the Old Testament with the following significations: (1) the land of silence or death, the grave (Ps 94:17; 115:17); (2) a town in the highlands of Judah between Hebron and Beersheba, now ed-Daume (Josh 15:52); (3) an emblematical designation of Edom in the obscure oracle (Isa 21:11,12); (4) an Ishmaelite tribe in Arabia (Gen 25:14; 1 Ch 1:30). According to the Arabic geographies this son of Ishmael rounded the town of Dumat-el-Jandal, the stone-built Dumah, so called to distinguish it from another Dumah near the Euphrates. The former now bears the name of the Jauf ("belly"), being a depression situated half-way between the head of the Persian Gulf and the head of the gulf of Akaba. Its people in the time of Mohammed were Christians of the tribe of Kelb. It contained a great well from which the palms and crops were irrigated. It has often been visited by European travelers in recent times. See Jour. Royal Geog. Soc., XXIV (1854), 138-58; W. G. Palgrave, Central and Eastern Arabia, chapter ii. It is possible that the oracle in Isa (number 3 above) concerns this place.
Thomas Hunter Weir
Easton
silence, (comp. Ps. 94:17), the fourth son of Ishmael; also the tribe descended from him; and hence also the region in Arabia which they inhabited (Gen. 25:14; 1 Chr. 1:30). There was also a town of this name in Judah (Josh. 15:52), which has been identified with ed-Domeh, about 10 miles southwest of Hebron. The place mentioned in the "burden" of the prophet Isaiah (21:11) is Edom or Idumea.
SBD
(silence ). A son of Ishmael, most probably the founder of the Ishmaelite tribe of Arabia, and thence the name of the principal place of district inhabited by that tribe. ( Genesis 25:14 ; 1 Chronicles 1:30 ; Isaiah 21:11 ) A city in the mountainous district of Judah, near Hebron, ( Joshua 15:52 ) represented by the ruins of a village called ed-Daumeh , six miles southwest of Hebron.
PHUT
代表
創10:6
ISBE
fut (puT).
See PUT.
Easton
Phut is placed between Egypt and Canaan in Gen. 10:6, and elsewhere we find the people of Phut described as mercenaries in the armies of Egypt and Tyre (Jer. 46:9; Ezek. 30:5; 27:10). In a fragment of the annuals of Nebuchadrezzar which records his invasion of Egypt, reference is made to "Phut of the Ionians."
弗勒干 PHLEGON
代表
羅16:4
ISBE
fle-gon, fleg-on (Phlegan): The name of a Roman Christian to whom Paul sent greetings (Rom 16:14). Of him nothing is known.
Easton
burning, a Roman Christian to whom Paul sent salutations (Rom. 16:14).
HDBN
zealous; burning
SBD
(burning ), a Christian at Rome whom St. Paul salutes. ( Romans 16:14 ) (A.D.55.) Pseudo-Hippolytus makes him one of the seventy disciples and bishop of Marathon.
彌伯哈 MIBHAR
代表
代上11:38
ISBE
mib-har (mibhchar, "choice"(?)): According to 1 Ch 11:38, the name of one of Davids heroes. No such name, however, occurs in the parallel passage (2 Sam 23:36). A comparison of the two records makes it probable that mibhchar is a corruption of mitstsbhah = "from Zobah," which completes the designation of the former name, Nathan of Zobah. The concluding words of the verse, Ben-Hagri = "the son of Hagri," will then appear as a misreading of Bani ha-gadhi = "Bani, the Gadite," thus bringing the two records into accord.
Easton
choice, a Hagarene, one of David's warriors (1 Chr. 11:38); called also Bani the Gadite (2 Sam. 23:36).
HDBN
chosen; youth
SBD
(choicest ), one of Davids heroes in the list given in ( 1 Chronicles 11:38 )
彌克尼雅 MIKNEIAH
代表
代上15:21
ISBE
mik-ne-ya, mik-ni-a (miqneydhu): A Levite doorkeeper (1 Ch 15:18).
SBD
(possession of Jehovah ), one of the Levites of the second rank, gatekeepers of the ark, appointed by David to play in the temple band "with harps upon Sheminith." ( 1 Chronicles 15:18 1 Chronicles 15:21 )
彌迦 MICAH
代表
彌1:1 耶26:16 耶26:17 耶26:18 耶26:19
Easton
a shortened form of Micaiah, who is like Jehovah? (1.) A man of Mount Ephraim, whose history so far is introduced in Judg. 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25). (2.) The son of Merib-baal (Mephibosheth), 1 Chr. 8:34, 35. (3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20). (4.) A descendant of Joel the Reubenite (1 Chr. 5:5). (5.) "The Morasthite," so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14, 15). Very little is known of the circumstances of his life (comp. Jer. 26:18, 19).
HDBN
poor; humble
SBD
(who is like God? ), the same name as Micaiah. [MICAIAH] An Israelite whose familiar story is preserved in the 17th and 18th chapters of Judges. Micah is evidently a devout believers in Jehovah, and yet so completely ignorant is he of the law of Jehovah that the mode which he adopts of honoring him is to make a molten and graven image, teraphim or images of domestic gods, and to set up an unauthorized priesthood, first in his own family, ( Judges 17:5 ) and then in the person of a Levite not of the priestly line. ver. ( Judges 17:12 ) A body of 600 Danites break in upon and steal his idols from him. The sixth in order of the minor prophets. He is called the Morasthite, that is, a native of Moresheth, a small village near Eleutheropolis to the east, where formerly the prophets tomb was shown, though in the days of Jerome it had been succeeded by a church. Micah exercised the prophetical office during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah, giving thus a maximum limit of 59 years, B.C. 756-697, from the accession of Jotham to the death of Hezekiah, and a minimum limit of 16 years, B.C. 742-726, from the death of Jotham to the accession of Hezekiah. He was contemporary with Hosea and Amos during the part of their ministry in Israel, and with Isaiah in Judah. A descendant of Joel the Reubenite. ( 1 Chronicles 5:5 ) The son of Meribbaal or Mephibosheth, the son of Jonathan. ( 1 Chronicles 8:34 1 Chronicles 8:35 ; 1 Chronicles 9:40 1 Chronicles 9:41 ) A Kohathite levite, the eldest son of Uzziel the brother of Amram. ( 1 Chronicles 23:30 ) The father of Abdon, a man of high station in the reign of Josiah. ( 2 Chronicles 34:20 )
彼土利 BETHUEL
代表
創22:22 創24:15 創24:24 創24:47 創24:50 創25:20 創28:2
Easton
man of God, or virgin of God, or house of God. (1.) The son of Nahor by Milcah; nephew of Abraham, and father of Rebekah (Gen. 22:22, 23; 24:15, 24, 47). He appears in person only once (24:50). (2.) A southern city of Judah (1 Chr. 4:30); called also Bethul (Josh. 19:4) and Bethel (12:16; 1 Sam. 30:27).
HDBN
filiation of God
SBD
(dweller in God ), the son of Nahor by Milcah; nephew of Abraham, and father of Rebekah, ( Genesis 22:22 Genesis 22:23 ; Genesis 24:15 Genesis 24:24 Genesis 24:47 ; 28:2 ) In ( Genesis 25:20 ) and ( Genesis 28:5 ) he is called "Bethuel the Syrian."
彼得 PETER
代表
太16:18 約1:40 約1:41 約1:42 可5:37 太17:1 太26:37
Easton
originally called Simon (=Simeon ,i.e., "hearing"), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13). "Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13). He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family. It was apparently two stories high (2:4). At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36). Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41). Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock." The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8). Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord. He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20). This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church." "From that time forth" Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here: let us make three tabernacles" (Matt. 17:1-9). On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27). Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. "That take," said our Lord, "and give unto them for me and thee." As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (22:31-34). He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62). He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12). To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See LOVE
HDBN
a rock or stone
SBD
(a rock or stone ). The original name of this disciple was Simon, i.e. "hearer." He was the son of a man named Jonas, ( Matthew 16:17 ; John 1:42 ; 21:16 ) and was brought up in his fathers occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a special preparation. Peter and his brother Andrew, together with their partners James and John, the sons ,of Zebedee, were disciples of John the Baptist when he was first called by our Lord. The particulars of this are related with graphic minuteness by St. John. It was upon this occasion that Jesus gave Peter the name Cephas, a Syriac word answering to the Greek Peter, and signifying a stone or rock. ( John 1:35-42 ) This first call led to no immediate change in Peters external position. He and his fellow disciples looked henceforth upon our Lord as their teacher, but were not commanded to follow him as regular disciples. They returned to Capernaum, where they pursued their usual business, waiting for a further intimation of his will. The second call is recorded by the other three evangelists; the narrative of Luke being apparently supplementary to the brief and, so to speak official accounts given by Matthew and Mark. It took place on the Sea of Galilee near Capernaum, where the four disciples Peter and Andrew, James and John were fishing. Some time was passed afterward in attendance upon our Lords public ministrations in Galilee, Decapolis, Peraea and Judea. The special designation of Peter and his eleven fellow disciples took place some time afterward, when they were set apart as our Lords immediate attendants. See ( Matthew 10:2-4 ; Mark 3:13-19 ) (the most detailed account); Luke 6:13 They appear to have then first received formally the name of apostles, and from that time Simon bore publicly, and as it would seem all but exclusively, the name Peter, which had hitherto been used rather as a characteristic appellation than as a proper name. From this time there can be no doubt that Peter held the first place among the apostles, to whatever cause his precedence is to be attributed. He is named first in every list of the apostles; he is generally addressed by our Lord as their representative; and on the most solemn occasions he speaks in their name. The distinction which he received, and it may be his consciousness of ability, energy, zeal and absolute devotion to Christs person, seem to have developed a natural tendency to rashness and forwardness bordering upon resumption. In his affection and self-confidence Peter ventured to reject as impossible the announcement of the sufferings and humiliation which Jesus predicted, and heard the sharp words, "Get thee behind me, Satan; thou art an offence unto me, for thou savorest not the things that be of God but those that be of men." It is remarkable that on other occasions when St. Peter signalized his faith and devotion, he displayed at the time, or immediately afterward, a more than usual deficiency in spiritual discernment and consistency. Toward the close of our Lords ministry Peters characteristics become especially prominent. At the last supper Peter seems to have been particularly earnest in the request that the traitor might be pointed out. After the supper his words drew out the meaning of the significant act of our Lord in washing his disciples feet. Then too it was that he made those repeated protestations of unalterable fidelity, so soon to be falsified by his miserable fall. On the morning of the resurrection we have proof that Peter, though humbled, was not crushed by his fall. He and John were the first to visit the sepulchre; he was the first who entered it. We are told by Luke and by Paul that Christ appeared to him first among the apostles. It is observable; however, that on that occasion he is called by his original name, Simon not Peter; the higher designation was not restored until he had been publicly reinstituted, so to speak, by his Master. That reinstitution--an event of the very highest import-took place at the Sea of Galilee. John 21. The first part of the Acts of the Apostles is occupied by the record of transactions in nearly all forth as the recognized leader of the apostles. He is the most prominent person in the greatest event after the resurrection, when on the day of Pentecost the Church was first invested with the plenitude of gifts and power. When the gospel was first preached beyond the precincts of Judea, he and John were at once sent by the apostles to confirm the converts at Samaria. Henceforth he remains prominent, but not exclusively prominent, among the propagators of the gospel. We have two accounts of the first meeting of Peter and Paul -- ( Acts 9:26 ; Galatians 1:17 Galatians 1:18 ) This interview was followed by another event marking Peters position --a general apostolical tour of visitation to the churches hitherto established. ( Acts 9:32 ) The most signal transaction after the day of Pentecost was the baptism of Cornelius. That was the crown and consummation of Peters ministry. The establishment of a church in great part of Gentile origin at Antioch and the mission of Barnabas between whose family and Peter there were the bonds of near intimacy, set the seal upon the work thus inaugurated by Peter. This transaction was soon followed by the imprisonment of our apostle. His miraculous deliverance marks the close of this second great period of his ministry. The special work assigned to him was completed. From that time we have no continuous history of him. Peter was probably employed for the most part in building up and completing the organization of Christian communities in Palestine and the adjoining districts. There is, however strong reason to believe that he visited Corinth at an early period. The name of Peter as founder or joint founder is not associated with any local church save the churches of Corinth, Antioch or Rome, by early ecclesiastical tradition. It may be considered as a settled point that he did not visit Rome before the last year of his life; but there is satisfactory evidence that he and Paul were the founders of the church at Rome, and suffered death in that city. The time and manner of the apostles martyrdom are less certain. According to the early writers, he suffered at or about the same time with Paul, and in the Neronian persecution, A.D. 67,68. All agree that he was crucified. Origen says that Peter felt himself to be unworthy to be put to death in the same manner as his Master, and was therefore, at his own request, crucified with his head downward. The apostle is said to have employed interpreters. Of far more importance is the statement that Mark wrote his Gospel under the teaching of Peter, or that he embodied in that Gospel the substance of our apostles oral instructions. [MARK] The only written documents which Peter has left are the First Epistle-- about which no doubt has ever been entertained in the Church-- and the Second, which has been a subject of earnest controversy.
彼息氏 PERSIS
代表
羅16:12
ISBE
pur-sis (Persis): The name of a female member of the Christian community at Rome, to whom Paul sent greetings (Rom 16:12). Paul designates her "the beloved, who labored much in the Lord." The name is not found in inscriptions of the imperial household, but it occurs as the name of a freedwoman (CIL, VI, 23, 959).
Easton
a female Christian at Rome whom Paul salutes (Rom. 16:12). She is spoken of as "beloved," and as having "laboured much in the Lord."
HDBN
same as Persia
SBD
(a Persian woman ), a Christian woman at Rome, ( Romans 16:12 ) whom St. Paul salutes. (A.D. 55.)
彼拉多 PILATE
代表
路3:1 路13:1 路23:4 路23:14 路23:22 路23:23 路23:24 路23:25 徒4:27 提前6:13
HDBN
armed with a dart
SBD
(armed with a spear ), Pontius. Pontius Pilate was the sixth Roman procurator of Judea, and under him our Lord worked, suffered and died, as we learn not only from Scripture, but from Tacitus (Ann. xv. 44). was appointed A.D. 25-6, in the twelfth year of Tiberius. His arbitrary administration nearly drove the Jews to insurrection on two or three occasions. One of his first acts was to remove the headquarters of the army from Caesarea to Jerusalem. The soldiers of course took with them their standards, bearing the image of the emperor, into the holy city. No previous governor had ventured on such an outrage. The people poured down in crowds to Caesarea, where the procurator was then residing, and besought him to remove the images. After five days of discussion he gave the signal to some concealed soldiers to surround the petitioners and put them to death unless they ceased to trouble him; but this only strengthened their determination, and they declared themselves ready rather to submit to death than forego their resistance to aa idolatrous innovation. Pilate then yielded, and the standards were by his orders brought down to Caesarea. His slaughter of certain Galileans, ( Luke 13:1 ) led to some remarks from our Lord on the connection between sin and calamity. It must have occurred at some feast at Jerusalem, in the outer court of the temple. It was the custom for the procurators to reside at Jerusalem during the great feasts, to preserve order, and accordingly, at the time of our Lords last Passover, Pilate was occupying his official residence in Herods palace. The history of his condemnation of our Lord is familiar to all. We learn from Josephus that Pilates anxiety to avoid giving offence to Caesar did not save him from political disaster. The Samaritans were unquiet and rebellious Pilate led his troops against them, and defeated them enough. The Samaritans complained to Vitellius, then president of Syria, and he sent Pilate to Rome to answer their accusations before the emperor. When he reached it he found Tiberius dead and Caius (Caligula) on the throne A,D, 36. Eusebius adds that soon afterward "wearied with misfortunes," he killed himself. As to the scene of his death there are various traditions. One is that he was banished to Vienna Allobrogum (Vienne on the Rhone), where a singular monument--a pyramid on a quadrangular base, 52 feet high--is called Pontius Pilate"s tomb, An other is that he sought to hide his sorrows on the mountain by the lake of Lucerne, now called Mount Pilatus; and there) after spending years in its recesses, in remorse and despair rather than penitence, plunged into the dismal lake which occupies its summit.
循都基 SYNTYCHE
代表
腓4:2
ISBE
sin-ti-ke (Suntuche, literally, "fortunate" (Phil 4:2)): A Christian woman in the church at Philippi; She and Euodia, who had some quarrel or cause of difference between them, are mentioned by name by Paul, and are besought separately: "I beseech Euodia, and I beseech Syntyche" (the King James Version) to be reconciled to one another, to be "of the same mind in the Lord." The apostle also entreats an unnamed Christian at Philippi, whom he terms "true yokefellow," to "help these women, for they labored with me in the gospel." What he means is that he asks the true yokefellow to help Euodia and Syntyche, each of whom had labored with Paul.
This refers to the visit which he, in company with Silas and Luke and Timothy, paid to Philippi (Acts 16:12 ff), and which resulted in the gospel being introduced to that city and the church being formed there. Euodia and Syntyche had been among the first converts and had proved helpful in carrying on the work. The word used for "labored" signifies "they joined with me in my struggle," and probably refers to something more than ordinary labor, for those were critical times of danger and suffering, which the apostle and his companions and fellow-workers then encountered at Philippi.
That workers so enthusiastic and so honored should have quarreled, was very sad. Paul, therefore, entreats them to be reconciled. Doubtless his request was given heed to, especially in view of his promised visit to Philippi.
See EUODIA; YOKE-FELLOW.
John Rutherfurd
Easton
fortunate; affable, a female member of the church at Philippi, whom Paul beseeches to be of one mind with Euodias (Phil. 4:2,3).
HDBN
that speaks or discourses
SBD
(with fate ), a female member of the church of Philippi. ( Philemon 4:2 Philemon 4:3 ) (A.D.57).
德丟 TERTIUS
代表
羅16:22
ISBE
tur-shi-us (Tertios): The amanuensis of Paul who wrote at his dictation the Epistle to the Romans. In the midst of Pauls greetings to the Christians in Rome he interpolated his own, "I Tertius, who write the epistle, salute you in the Lord" (Rom 16:22). "It is as a Christian, not in virtue of any other relation he has to the Romans, that Tertius salutes them" (Denney). Some identify him with Silas, owing to the fact that shalish is the Hebrew for "third (officer)," as tertius is the Latin Others think he was a Roman Christian residing in Corinth. This is, however, merely conjecture. Paul seems to have dictated his letters to an amanuensis, adding by his own hand merely the concluding sentences as "the token in every epistle" (2 Thess 3:17; Col 4:18; 1 Cor 16:21). How far this may have influenced the style of his letters is discussed in Sanday-Headlam, Romans, Introduction, LX.
S. F. Hunter
Easton
the third, a Roman Christian whom Paul employed as his amanuensis in writing his epistle to the Romans (16:22).
HDBN
third
SBD
(third ), probably a Roman, was the amanuensis of Paul in writing the Epistle to the Romans. ( Romans 16:22 ) (A.D. 55.)
德拉 DIKLAH
代表
代上1:21
ISBE
dik-la (diqlah, "place of palms"): One of the "sons" of Joktan (Gen 10:27; 1 Ch 1:21). Perhaps a south-Arabian tribal or place-name connected with a palm-bearing district.
HDBN
Dildah
SBD
(palm grove ). ( Genesis 10:27 ; 1 Chronicles 1:21 ) a son of Joktan, whose settlements, in common with those of the other sons of Joktan, must be looked for in Arabia. It is thought that Diklah is a part of Arabia containing many palm trees.
心利 ZIMRIO
代表
代上2:6 代上2:6 民25:14 代上8:36 代上9:42 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 王上16:15 王上16:16 王上16:17 王上16:18 王上16:19 王上16:20
心蘭 ZIMRAN
代表
創25:2 代上1:32
ISBE
zim-ran (zimran, from zemer, "wild sheep" or "wild goat," the ending -an being gentilic; Skinner, Genesis, 350): Son of Abraham and Keturah (Gen 25:2; 1 Ch 1:32). The various manuscripts of the Septuagint give the name in different forms, e.g. in Gen A, Zebran; Codex Sinaiticus Zemran; Codex Alexandrinus(1) Zembram; D(sil) Zombran; and Lucian Zemran; in Chronicles, Codex Vaticanus has Zembran, Codex Alexandrinus Zemran, Lucian Zemran (compare Brooke and McLeans edition of the Septuagint for Genesis).
Hence, some have connected the name with Zabram of Ptol. vi.7,5, West of Mecca; others with the Zamareni of Pliny (Ant. vi.158) in the interior of Arabia; but according to Skinner and E. Meyer (see Gunkel, Gen3, 261) these would be too far south. Curtis (Chronicles, 72) says the name is probably to be identified with the "Zimri" of Jer 25:25. It would then be the name of a clan, with the mountain sheep or goat as its totem.
See TOTEMISM.
David Francis Roberts
Easton
vine-dressers; celebrated, one of the sons of Abraham by Keturah (Gen. 25:2).
HDBN
song; singer; vine
SBD
(celebrated ), the eldest son of Keturah. ( Genesis 25:2 ; 1 Chronicles 1:32 ) His descendants are not mentioned, nor is any hint given that he was the founder of a tribe. (B.C. 1855.)
必珊 BIL-SHAN
代表
拉2:2 拉1:8
必達 PIL-DASH
代表
創22:22
悉怕 ZILPAH
代表
創29:24 創30:9 創30:10 創30:11 創30:12 創30:13
ISBE
zil-pa (zilpah, meaning uncertain; Zelpha): The ancestress of Gad and Asher (Gen 30:10,12; 35:26; 46:18), a slave girl of Leahs, given her by Laban (Gen 29:24; 30:9). In Ezek 48 the Zilpah tribes have the 5th division toward the South of Israel and the 6th to the North, a slightly more favorable position than that of the Bilhah tribes.
Easton
drooping, Leah's handmaid, and the mother of Gad and Asher (Gen. 30:9-13).
HDBN
distillation from the mouth
SBD
(a trickling ), a Syrian given by Laban to his daughter Leah as an attendant, ( Genesis 29:24 ) and by Leah to Jacob as a concubine. She was the mother of Gad and Asher. ( Genesis 30:9-13 ; 35:26 ; 37:2 ; 46:18 ) (B.C. 1753.)
憫挪太 MEONOTHAL
代表
代上4:14
戶伸 HUSHIM
代表
創46:23 創46:23 民26:42 代上7:12 代上8:8
ISBE
hu-shim (chusim, "hasters):
(1) Family name of the children of Dan (Gen 46:23), but of form "Shuham" in Nu 26:42.
(2) The sons of Aher of the lineage of Benjamin (1 Ch 7:12).
(3) One of the wives of Shaharaim, of the family of Benjamin (1 Ch 8:8,11).
SBD
(who makes haste ). In ( Genesis 46:23 ) "the children of Dan" are said to have been Hushim. The name is plural, as if of a tribe rather than an individual. In ( Numbers 26:42 ) the name is changed to Shuham. A Benjamite, ( 1 Chronicles 7:12 ) and here again apparently the plural nature of the name is recognized, and Hushim are stated to be "the sons of Aher." One of the two wives of Shaharaim. ( 1 Chronicles 8:8 ) (B.C. 1450.)
戶利 HURI
代表
代上5:14
ISBE
hu-ri (churi, "linen weaver"): One of the immediate descendants of Gad, and father of Abihail, a chief man of his family (1 Ch 5:14).
HDBN
being angry; or same as Huram
SBD
(linen-weaver ), a Gadite; father of Abihail- ( 1 Chronicles 5:14 )


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