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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
洗比雅 ZIBIAH
代表
代上8:9
ISBE
zib-i-a (tsibhyah, probably "gazelle"): A woman of Beersheba, mother of King Jehoash (Joash) of Judah (2 Ki 12:1 (Hebrew verse 2); 2 Ch 24:1. Codex Alexandrinus and Codex Vaticanus have Abia).
Easton
the mother of King Joash (2 Kings 12:1; 2 Chr. 24:1).
HDBN
the Lord dwells; deer; goat
SBD
(roe ), a native of Beersheba and mother of King Joash. ( 2 Kings 12:1 ; 2 Chronicles 24:1 ) (B.C. 876)
洗玻 ZEPHO
代表
創36:11 代上1:36
HDBN
Zephon
SBD
(watch-tower ), son of Eliphaz, son of Esau, ( Genesis 36:11 ) and one of the "dukes" or phylarchs of the Edomites. ver. ( Genesis 36:15 ) In ( 1 Chronicles 1:36 ) he is called ZEPHI. (B.C. after 1760.)
洗羅 ZEROR
代表
撒上9:1
ISBE
ze-ror (tseror, meaning unknown; the Septuagint has Ared; Lucian has Sara): An ancestor of Kish and King Saul (1 Sam 9:1).
See ZUR, (2).
HDBN
root; that straitens or binds; that keeps tight
SBD
(a bundle ), a Benjamite, ancestor of Kish the father of Saul. ( 1 Samuel 9:1 ) (B.C. about 1730.)
洗非芸 ZIPHION
代表
創46:16
ISBE
zif-i-on (tsiphyon, "gaze" (?) (BDB)): A "son" of Gad (Gen 46:16) = "Zephon" of Nu 26:15.
See ZAPHON; ZEPHONITES.
SBD
son of Gad ( Genesis 46:18 ) elsewhere called Zephon.
洗魯阿 ZEREDA
代表
王上11:26
Easton
the fortress, a city on the north of Mount Ephraim; the birthplace of Jeroboam (1 Kings 11:26). It is probably the same as Zaretan (Josh. 3:16), Zererath (Judg. 7:22), Zartanah (1 Kings 4:12), or the following.
SBD
(the fortress ) the native place of Jeroboam. ( 1 Kings 11:26 ) Zereda or Zeredah has been supposed to be identical with Zeredathah and Zarthan or Zartanah; but the last two were in the valley of the Jordan, while Zeredah was, according to the repeated statement of the LXX., on Mount Ephraim.
洗魯雅 ZERUIAH
代表
代上2:16 撒下17:25 撒下2:18
ISBE
ze-roo-i-a, ze-roo-ya (tseruyah, tseruyah (2 Sam 14:1; 16:10), meaning uncertain; Sarouia): In 2 Sam 2:18; 17:25; 1 Ch 2:16, and elsewhere where the names Joab, Abishai, occur. According to 1 Ch 2:16 a sister of David and mother of Joab, Abishai and Asahel, the two former being always referred to as sons of Zeruiah. This latter fact is explained by some as pointing to a type of marriage by which the children belonged to their mothers clan (compare Abimelech, Jdg 8:31; 9:1 ff); by others as being due to her husbands early death; and again as a proof of the mother in this case being the stronger personality. Either of the last two reasons may be the correct one, and plenty of parallels from the village names of boys today can be produced to illustrate both explanations. According to 2 Sam 2:32, her husband was buried at Bethlehem. In 2 Sam 17:25, "Abigal the daughter of Nahash" is said to be her sister.
See ABIGAIL.
David Francis Roberts
Easton
stricken of the Lord, David's sister, and the mother of Abishai, Joab, and Asahel (1 Chr. 2:16), who were the three leading heroes of David's army, and being his nephews, they were admitted to the closest companionship with him.
HDBN
pain or tribulation of the Lord
SBD
(balsam ), the mother of the three leading heroes of Davids army --Abishai, Joah and Asahel-- known as the "sons of Zeruiah." Of Zeruiahs husband there is no mention in the Bible. (B.C. before 1046.)
流便 REUBEN
代表
創29:31 創29:32 創36:21 代上5:1 代上5:2
ISBE
roo-ben, ru-ben (reubhen; Rhouben): The eldest son of Jacob, born to him by Leah in Paddan-aram (Gen 29:32).
1. Jacobs Oldest Son:
This verse seems to suggest two derivations of the name. As it stands in Massoretic Text it means "behold a son"; but the reason given for so calling him is "The Lord hath looked upon my affliction," which in Hebrew is raah be`onyi, literally, "He hath seen my affliction." Of his boyhood we have only the story of the mandrakes (Gen 30:14). As the firstborn he should really have been leader among his fathers sons. His birthright was forfeited by a deed of peculiar infamy (Gen 35:22), and as far as we know his tribe never took the lead in Israel. It is named first, indeed, in Nu 1:5,20, but thereafter it falls to the fourth place, Judah taking the first (Nu 2:10, etc.). To Reubens intervention Joseph owed his escape from the fate proposed by his other brethren (Gen 37:29). Some have thought Reuben designed to set him free, from a desire to rehabilitate himself with his father. But there is no need to deny to Reuben certain noble and chivalrous qualities. Jacob seems to have appreciated these, and, perhaps, therefore all the more deeply lamented the lapse that spoiled his life (Gen 49:3 f). It was Reuben who felt that their perils and anxieties in Egypt were a fit recompense for the unbrotherly conduct (Gen 42:22). To assure his father of Benjamins safe return from Egypt, whither Joseph required him to be taken, Reuben was ready to pledge his own two sons (Gen 42:37). Four sons born to him in Canaan went down with Reuben at the descent of Israel into Egypt (Gen 46:8 f).
The incidents recorded are regarded by a certain school of Old Testament scholars as the vague and fragmentary traditions of the tribe, wrought into the form of a biography of the supposed ancestor of the tribe. This interpretation raises more difficulties than it solves, and depends for coherence upon too many assumptions and conjectures. The narrative as it stands is quite intelligible and self-consistent. There is no good reason to doubt that, as far as it goes, it is an authentic record of the life of Jacobs son.
2. Tribal History:
At the first census in the wilderness Reuben numbered 46,500 men of war (Nu 1:21); at the second they had fallen to 43,730; see NUMBERS. The standard of the camp of Reuben was on the south side of the tabernacle; and with him were Simeon and Gad; the total number of fighting men in this division being 151,450. Targum Pseudo-Jonathan says that the standard was a deer, with the legend "Hear O Israel, the Lord thy God is one Lord." On the march this division took the second place (Nu 2:10 ff). The prince of the tribe was Elizur ben Shedeur, whose oblation is described in Nu 7:30 ff. The Reubenite among the spies was Shammua ben Zaccur (13:4). It is possible that the conspiracy against Moses, organized by the Reubenites Dathan and Abiram, with the assistance of Korah the Levite (Nu 16), was an attempt on the part of the tribe to assert its rights as representing the firstborn. It is significant that the children of Korah did not perish (26:11). May not the influence of this incident on Moses mind be traced in his "blessing," wishing for the continuance of the tribe, indeed, but not in great strength (Dt 33:6)? This was a true forecast of the tribal history.
When the high plateau East of the Dead Sea and the Jordan fell into the hands of the Israelite invaders, these spacious pastoral uplands irresistibly attracted the great flock-masters of Reuben and Gad, two tribes destined to be neighbors during succeeding centuries. At their earnest request Moses allowed them their tribal possessions here subject to one condition, which they loyally accepted. They should not "sit here," and so discourage their brethren who went to war beyond the Jordan. They should provide for the security of their cattle, fortify cities to protect their little ones and their wives from the inhabitants of the land, and their men of war should go before the host in the campaign of conquest until the children of Israel should have inherited every man his inheritance (Nu 32:1-27). Of the actual part they took in that warfare there is no record, but perhaps "the stone of Bohan the son of Reuben" (Josh 15:6; 18:17) marked some memorable deed of valor by a member of the tribe. At the end of the campaign the men of Reuben, having earned the gratitude of the western tribes, enriched by their share of the spoils of the enemy, returned with honor to their new home. Along with their brethren of Gad they felt the dangers attaching to their position of isolation, cut off from the rest of their people by the great cleft of the Jordan valley. They reared therefore the massive altar of Ed in the valley, so that in the very throat of that instrument of severance there might be a perpetual witness to themselves and to their children of the essential unity of Israel. The western tribes misunderstood the action and, dreading religious schism, gathered in force to stamp it out. Explanations followed which were entirely satisfactory, and a threatening danger was averted (Josh 22). But the instincts of the eastern tribes were right, as subsequent history was to prove. The Jordan valley was but one of many causes of sundering. The whole circumstances and conditions of life on the East differed widely from those on the West of the river, pastoral pursuits and life in the open being contrasted with agricultural and city life.
The land given by Moses to the tribe of Reuben reached from the Arnon, Wady el-Mojib, in the South, to the border of Gad in the North. In Nu 32:34 cities of Gad are named which lay far South, Aroer being on the very lip of the Arnon; but these are probably to be taken as an enclave in the territory of Reuben. From Josh 13:15 ff it is clear that the northern border ran from some point North of the Dead Sea in a direction East-Northeast, passing to the North of Heshbon. The Dead Sea formed the western boundary, and it marched with the desert on the East. No doubt many districts changed hands in the course of the history. At the invasion of Tiglath-pileser, e.g., we read that Aroer was in the hands of the Reubenites, "and eastward .... even unto the entrance of the wilderness from the river Euphrates" (1 Ch 5:8 f). Bezer the city of refuge lay in Reubens territory (Josh 20:8, etc.). A general description of the country will be found under MOAB; while the cities of Reuben are dealt with in separate articles.
Reuben and Gad, occupying contiguous districts, and even, as we have seen, to some extent overlapping, are closely associated in the history. Neither took part in the glorious struggle against Sisera (Jdg 5:15 ff). Already apparently the sundering influences were taking effect. They are not excepted, however, from "all the tribes of Israel" who sent contingents for the war against Benjamin (Jdg 20:10; 21:5), and the reference in Jdg 5:15 seems to show that Reuben might have done great things had he been disposed. The tribe therefore was still powerful, but perhaps absorbed by anxieties as to its relations with neighboring peoples. In guarding their numerous flocks against attack from the South, and sudden incursions from the desert, a warlike spirit and martial prowess were developed. They were "valiant men, men able to bear buckler and sword, and to shoot with bow, and skillful in war" (1 Ch 5:18). They overwhelmed the Hagrites with Jetur and Naphish and Nodab, and greatly enriched themselves with the spoil. In recording the raid the Chronicler pays a compliment to their religious loyalty: "They cried to God in the battle, and he was entreated of them, because they put their trust in him" (1 Ch 5:19 ff). Along with Gad and Manasseh they sent a contingent of 120,000 men "with all manner of instruments of war for the battle, .... men of war, that could order the battle array," men who "came with a perfect heart to Hebron, to make David king" (1 Ch 12:37 f). Among Davids mighty men was Adina, "a chief of the Reubenites, and thirty with him" (1 Ch 11:42). In the 40th year of Davids reign overseers were set over the Reubenites "for every matter pertaining to God, and for the affairs of the king" (1 Ch 26:32). Perhaps in spite of the help given to David the Reubenites had never quite got over their old loyalty to the house of Saul. At any rate, when disruption came they joined the Northern Kingdom (1 Ki 11:31).
The subsequent history of the tribe is left in much obscurity. Exposed as they were to hostile influences of Moab and the East, and cut off from fellowship with their brethren in worship, in their isolation they probably found the descent into idolatry all too easy, and the once powerful tribe sank into comparative insignificance. Of the immediate causes of this decline we have no knowledge. Moab established its authority over the land that had belonged to Reuben; and Mesha, in his inscription (M S), while he speaks of Gad, does not think Reuben worthy of mention. They had probably become largely absorbed in the northern tribe. They are named as suffering in the invasion of Hazael during the reign of Jehu (2 Ki 10:32 f). That "they trespassed against the God of their fathers, and played the harlot after the gods of the peoples of the land" is given as the reason for the fate that befell them at the hands of Pul, king of Assyria, who carried them away, "and brought them unto Halah, and Habor, and Hara, and to the river of Gozan" (1 Ch 5:25 f).
The resemblance of Reubens case to that of Simeon is striking, for Simeon also appears to have been practically absorbed in the tribe of Judah. The prestige that should have been Reubens in virtue of his birthright is said to have passed to Joseph (1 Ch 5:1). And the place of Reuben and Simeon in Israel is taken by the sons of Joseph, a fact referred to in the blessing of Jacob (Gen 48:5).
Ezekiel finds a place for Reuben in his picture of restored Israel (48:6). He appears also--in this case preceded by Judah only--in Rev 7:5.
W. Ewing
Easton
behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father's malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
HDBN
who sees the son; the vision of the son
SBD
(behold a son ), Jacobs firstborn Child, ( Genesis 29:32 ) the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Josephs life appears to have been due and afterward he becomes responsible for his safety. ( Genesis 37:18-30 ; 42:37 ) Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse --his adulterous connection with Bilhah-- we know from the Scriptures only the fact. ( Genesis 35:22 ) He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up like a vessel of water over a rapid wood fire, and as quickly subsiding when the fuel was withdrawn. At the time of the migration into Egypt, Reubens sons were four. ( Genesis 46:9 ; 1 Chronicles 5:3 ) The census at Mount Sinai, ( Numbers 1:20 Numbers 1:21 ; 2:11 ) shows that at the exodus the men of the tribe above twenty years of age and fit for active warlike service numbered 46,600. The Reubenites maintained the ancient calling of their forefathers. Their cattle accompanied them in their flight from Egypt. ( Exodus 12:38 ) Territory of the tribe . --The portion of the promised land selected by Reuben had the special name of "the Mishor," with reference possibly to its evenness. Under its modern name of the Belka it is still esteemed beyond all others by the Arab sheep-masters. It was a fine pasture-land east of the Jordan, lying between the river Arnon on the south and Gilead on the north. Though the Israelites all aided the Reubenites in conquering the land, and they in return helped their brothers to secure their own possessions, still there was always afterward a bar, a difference in feeling and habits, between the eastern and western tribes. The pile of stones which they erected on the west bank of the Jordan to mark their boundary was erected in accordance with the unalterable habits of Bedouin tribes both before and since. This act was completely misunderstood and was construed into an attempt to set up a rival altar to that of the sacred tent. No Judge, no prophet, no hero of the tribe of Reuben is handed down to us. The Reubenites disliked war clinging to their fields and pastures even when their brethren were in great distress. Being remote from the seat of the national government and of the national religion, it is not to be wondered at that the Reubenites relinquished the faith of Jehovah. The last historical notice which we possess of them, while it records this fact, records also as its natural consequence that they and the Gadites and the half-tribe Manasseh were carried off by Pul and Tiglath-pileser. ( 1 Chronicles 5:26 )
流珥 REUEL
代表
出2:18 創36:4 創36:10 創36:13 創36:17 民10:29 出18:1 出18:2 代上9:8
ISBE
roo-el (re`uel, "God is his friend"; the Septuagint Rhagouel):
(1) In the genealogical system Reuel is both a son of Esau by Basemath (Gen 36:4,10,13,17; 1 Ch 1:35,37) and the father of the father-in-law of Moses, Hobab (Nu 10:29). In the account of the marriage of Zipporah to Moses (Ex 2:16-21) Jethro seems to be called Reuel (compare HOBAB). The various names of Jethro perplexed the Talmudists, too; some held that his real name was "Hobab," and that Reuel was his father. Reuel is probably a clan name (Gray, "Nu," ICC), and Hobab is a member of the clan ("son") of Reuel (Nu 10:29, the King James Version reads "Raguel").
(2) The father of Eliasaph, the prince of Gad (Nu 2:14), called (by some copyists mistake) "Deuel" in Nu 1:14; 7:42,47; 10:20. The Septuagint has uniformly Rhagouel.
(3) A Benjamite (1 Ch 9:8).
Horace J. Wolf
Easton
friend of God. (1.) A son of Esau and Bashemath (Gen. 36:4, 10; 1 Chr. 1:35). (2.) "The priest of Midian," Moses' father-in-law (Ex. 2:18)=Raguel (Num. 10:29). If he be identified with Jethro (q.v.), then this may be regarded as his proper name, and Jether or Jethro (i.e., "excellency") as his official title. (3.) Num. 2:14, called also Deuel (1:14; 7:42).
HDBN
the shepherd or friend of God
SBD
(friend of God ) One of the sons of Esau, by his wife Bashemath, sister of Ishmael. ( Genesis 36:4 Genesis 36:10 Genesis 36:13 Genesis 36:17 ; 1 Chronicles 1:36 1 Chronicles 1:37 ) (B.C. about 1790.) One of the names of Moses father-in-law. ( Exodus 2:18 ) (B.C. 1530.) Father of Eliasaph, the leader of the tribe of Gad at the time of the census at Sinai. ( Numbers 2:14 ) (B.C. 1490.) A Benjamite, ancestor of Elah. ( 1 Chronicles 9:8 )
流瑪 REUMAH
代表
創22:24
ISBE
roo-ma (reumah): The concubine of Nahor (Gen 22:24).
HDBN
lofty; sublime
SBD
(elevated ), the concubine of Nahor, Abrahams brother. ( Genesis 22:4 ) (B.C. about 1870.)
滴拉音 DIBLAIM
代表
何1:3
ISBE
dib-la-im, dib-la-im (dibhlayim, "two cakes"): A native of Northern Israel and father of Gomer, the wife of Hosea (Hos 1:3).
Easton
doubled cakes, the mother of Gomer, who was Hosea's wife (Hos. 1:3).
HDBN
cluster of figs
SBD
(double cake ), mother of Hoseas wife Gomer. ( Hosea 1:3 ) (B.C. before 725.)
漢尼業 HANNIEL
代表
代上7:39
ISBE
han-i-el (channiel "grace of God"):
(1) The son of Ephod and a prince of Manasseh who assisted in dividing Canaan among the tribes (Nu 34:23).
(2) A son of Ulla and a prince and hero of the tribe of Asher (1 Ch 7:39); the King James Version "Haniel."
Easton
grace of God. (1.) A chief of the tribe of Manasseh (Num. 34:23). (2.) A chief of the tribe of Asher (1 Chr. 7:39).
HDBN
grace or mercy of God
漢聶 HANNIEL
代表
民34:23
ISBE
han-i-el (channiel "grace of God"):
(1) The son of Ephod and a prince of Manasseh who assisted in dividing Canaan among the tribes (Nu 34:23).
(2) A son of Ulla and a prince and hero of the tribe of Asher (1 Ch 7:39); the King James Version "Haniel."
Easton
grace of God. (1.) A chief of the tribe of Manasseh (Num. 34:23). (2.) A chief of the tribe of Asher (1 Chr. 7:39).
HDBN
grace or mercy of God
烏列 URIEL
代表
代上15:5 代上6:24 代上15:11 代下13:2
Easton
God is my light. (1.) A Levite of the family of Kohath (1 Chr. 6:24). (2.) The chief of the Kohathites at the time when the ark was brought up to Jerusalem (1 Chr. 15:5, 11). (3.) The father of Michaiah, one of Rehoboam's wives, and mother of Abijah (2 Chr. 13:2).
HDBN
same as Uriah
烏利 URI
代表
出31:2 出35:30 出38:22 代上2:20 代下1:5 王上4:19 拉10:24
ISBE
u-ri, oo-ri (uri (uwri in 1 Ki 4:19), "fiery," unless the word be contracted for uriyah, "Uriah"):
(1) Son of Hur, and father of Bezalel (Ex 31:2; 35:30; 38:22; 1 Ch 2:20; 2 Ch 1:5).
(2) Father of Geber, one of Solomons 12 provision officers (1 Ki 4:19; the Septuagints Codex Vaticanus and Codex Alexandrinus, Adai).
(3) A porter who had married a foreign wife (Ezr 10:24; the Septuagints Odouth; Codex Alexandrinus Odoue; Lucian Ourias).
HDBN
my light
SBD
(fiery ). The father of Bezaleel, one of the architects of the tabernacle. ( Exodus 31:2 ; 35:30 ; 38:22 ; 1 Chronicles 2:20 ; 2 Chronicles 1:5 ) He was of the tribe of Judah, and grandson of Caleb ben-Hezron. (B.C. 1491.) The father of Geber, Solomons commissariat officer in Gilead. ( 1 Kings 4:19 ) (B.C. before 1010.) One of the gatekeepers of the temple in the time of Ezra. ( Ezra 10:24 ) (B.C. 458.)
烏利亞 URIAH
代表
撒下11:3 撒下11:26 撒下12:2 撒下12:3 撒下12:4 撒下12:5 撒下12:6 撒下12:7 撒下12:8 撒下12:9 撒下12:10 撒下12:11 撒下12:12 撒下12:13 撒下12:14 撒下12:15 王上15:5 代上11:41 王下16:10 王下16:11 王下16:12 王下16:13 王下16:14 王下16:15 王下16:16 賽8:2 耶26:20 耶26:21 耶26:22 拉8:33 尼3:4 尼8:4
Easton
the Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah's death married. He was one of the band of David's "mighty men." The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA
HDBN
or Urijah
SBD
(light of Jehovah ). One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. ( 1 Chronicles 11:41 ; 2 Samuel 23:39 ) Like others of Davids officers he was a foreigner--a Hittite. His name, however and his manner of speech ( 2 Samuel 11:11 ) indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam--possibly the same as the son of Ahithophel, and one of his brother officers, ( 2 Samuel 23:34 ) and hence, perhaps, Uriahs first acquaintance with Bath-sheba. It may be inferred from Nathans parable, ( 2 Samuel 12:3 ) that he was passionately devoted to his wife, and that their union was celebrated in Jerusalem as one of peculiar tenderness. In the first war with Ammon, B.C. 1035, he followed Joab to the siege, and with him remained encamped in the open field. ( 2 Samuel 12:11 ) He returned to Jerusalem, at an order from the king on the pretext of asking news of the war--really in the hope that his return to his wife might cover the shame of his own crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriahs conduct, and which gives us a high notion of the character and discipline of Davids officers. On the morning of the third day David sent him back to the camp with a letter containing the command to Joab to cause his destruction in the battle. The device of Joab was to observe the part of the wall of Rabbath-ammon where the greatest force of the besieged was congregated, and thither, as a kind of forlorn hope to send Uriah. A sally took place. Uriah and the officers with him advanced as far as the gate of the city, and were there shot down by the archers on the wall. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing of the loss. The messenger, as instructed by Joab, calmly continued, and ended the story with the words, "Thy servant also Uriah the Hittite, is dead." In a moment Davids anger is appeased. It is one of the touching parts of the story that Uriah falls unconscious of his wifes dishonor. High priest in the reign of Ahaz. ( Isaiah 8:2 ; 2 Kings 16:10-16 ) He is probably the same as Urijah the priest, who built the altar for Ahaz. ( 2 Kings 16:10 ) (B.C. about 738.) A priest of the family of Hakkoz, the head of the seventh course of priests. ( Ezra 8:33 ; Nehemiah 3:4 Nehemiah 3:21 ) (B.C. 458.)
烏太 UTHAI
代表
代上9:4 尼11:4 拉8:14
ISBE
u-thi, u-tha-i (`uthay, meaning uncertain):
(1) A descendant of Judah, of the clan of Perez (1 Ch 9:4) = "Athaiah" of Neh 11:4.
(2) Son of Bigvai (Ezr 8:14); called "Uthi" in 1 Esdras 8:40.
HDBN
my iniquity
烏尼 UNNI
代表
代上15:18 代上15:20 尼12:9
ISBE
un-i (`unni, meaning unknown): (1) One of "the twelve brethren" (so Curtis for the Revised Version (British and American) "brethren of the second degree") appointed as singers (1 Ch 15:18,20).
(2) In Neh 12:9 (Kethibh `unno) = the Revised Version (British and American) UNNO (which see).
Easton
afficted. (1.) A Levite whom David appointed to take part in bringing the ark up to Jerusalem from the house of Obed-edom by playing the psaltery on that occasion (1 Chr. 15:18, 20). (2.) A Levite who returned with Zerubbabel from the Captivity (Neh. 12:9).
HDBN
poor; afflicted; that answers
SBD
(depressed ). One of the Levite doorkeepers in the time of David. ( 1 Chronicles 15:18 1 Chronicles 15:20 ) (B.C. 1043.) A second Levite (unless the family of the foregoing be intended) concerned in the sacred office after the return from Babylon. ( Nehemiah 12:9 ) (B.C. 535.)
烏拉 ULLA
代表
代上7:39
ISBE
ul-a (`ulla meaning unknown): An Asherite (1 Ch 7:39).
HDBN
elevation; leaf; young child
SBD
(yoke ), an Asherite, head of a family in his tribe. ( 1 Chronicles 7:30 ) (B.C. about 1014.)
烏撒 UZZAH
代表
撒下6:1 撒下6:2 撒下6:3 撒下6:4 撒下6:5 撒下6:6 撒下6:7 撒下6:8 代上13:1 代上13:2 代上13:3 代上13:4 代上13:5 代上13:6 代上13:7 代上13:8 代上13:9 代上13:10 代上13:11 王下21:18 王下21:26 王下15:1 代上6:29 代上8:7 拉2:49 尼7:51
Easton
strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (1 Sam. 7:1). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (Num. 4:15), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (1 Chr. 13:11). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (2 Sam. 6:2-11; 1 Chr. 13:6-13).
HDBN
strength; goat
烏斯 UZZAH
代表
創10:23 創36:28 創22:21
Easton
strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (1 Sam. 7:1). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (Num. 4:15), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (1 Chr. 13:11). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (2 Sam. 6:2-11; 1 Chr. 13:6-13).
HDBN
strength; goat
烏甲 UCAL
代表
箴30:1
ISBE
u-kal (ukhal (see below)): This name occurs along with that of Ithiel (Prov 30:1), both being taken by older interpreters as those of ancient sages. Some have suggested (see Toy, Proverbs, 519 f) that Ucal might be the "Caleol" of 1 Ki 4:31 (Hebrew 5:11). Ucal was also explained as "I can," i.e. "I can maintain my obedience to God," just as Ithiel was taken to be "signs of God." Septuagint, Aquila, Theodotion do not take the words as proper names, and so BDB with others point this word as a vb., "(and) I am consumed" (waekhel, for [~weukhal). The last three words of the verse are then translated "I have wearied myself, O God, I have wearied myself, O God, and am consumed."
See ITHIEL.
David Francis Roberts
Easton
the name of a person to whom Agur's words are addressed (Prov. 30:1).
HDBN
power
SBD
(I am strong ). According to the received text of ( Proverbs 30:1 ) Ithiel and Ucal must be regarded as proper names; and if so, they must be the names of disciples or sons of Agur the son of Jakeh, an unknown sage among the Hebrews. But there is great obscurity about the passage. Ewald considers both Ithiel and Ucal as symbolical names, employed by the poet to designate two classes of thinkers to whom he addresses himself.
烏益 UEL
代表
拉10:34
ISBE
u-el, uel,, "will of God"): One of the sons of Bani who had taken foreign wives (Ezr 10:34). The name in 1 Esdras 9:35 is "Juel" (Codex Vaticanus Ouel; Codex Alexandrinus Iouel).
HDBN
desiring God
SBD
(will of God ), one of the family of Bani, who during the captivity had married a foreign wife. ( Ezra 10:34 ) (B.C. 458.)
烏薛 UZZIEL
代表
出6:18 出6:22 利10:4 民3:19 民3:30 代上6:2 代上6:18 代上15:10 代上4:42 代上7:7 代上25:4 代上25:18 代下29:14 尼3:8 代上23:19
ISBE
u-zi-el, uz-i-el, oo-zi-el (`uzziel, "El (God) is my strength"):
(1) A "son" of Kohath (Ex 6:18,22; Lev 10:4; Nu 3:19,30; 1 Ch 6:2,18 (Hebrew 5:28; 6:3); 15:10; 23:12,20; 24:24), called in Lev 10:4 "uncle of Aaron." The family is called Uzzielites (ha`uzzieli (collectively)) in Nu 3:27; 1 Ch 26:23.
(2) A Simeonite captain (1 Ch 4:42).
(3) Head of a Benjamite (or according to Curtis a Zebulunite) family (1 Ch 7:7).
(4) A Hemanite musician (1 Ch 25:4); The Septuagints Codex Vaticanus has Azarael = "Azarel," the name given in 1 Ch 25:18.
See AZAREL.
(5) A Levite "son" of Jeduthun (2 Ch 29:14).
(6) A goldsmith who joined in repairing the wall of Jerusalem (Neh 3:8).
(7) The reading of Septuagint (Oziel) for Jahaziel in 1 Ch 23:19.
See JAHAZIEL, (3).
David Francis Roberts
Easton
strength of God. (1.) One of the sons of Kohath, and uncle of Aaron (Ex. 6:18; Lev. 10:4). (2.) A Simeonite captain (1 Chr. 4:39-43). (3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7). (4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel (18). (5.) A son of Jeduthan (2 Chr. 29:14). (6.) The son of Harhaiah (Neh. 3:8).
SBD
(my strength is God ). Fourth son of Kohath, father of Mishael, Eizaphan or Elizaphan and Zithri, and uncle to Aaron. ( Exodus 6:18 Exodus 6:22 ; Leviticus 10:4 ) (B.C. before 1491.) A Simeonite captain, son of Ishi, in the days of Hezekiah. ( 1 Chronicles 4:42 ) Head of a Benjamite house, of the sons of Bela. ( 1 Chronicles 7:7 ) (B.C. 1706.) A musician, of the sons of Heman in Davids reign. ( 1 Chronicles 25:4 ) A Levite, of the sons of Jeduthun, in the days of Hezekiah. ( 2 Chronicles 29:14 2 Chronicles 29:18 ) (B.C. 726.) Son of Harhaiah, probably a priest in the days of Nehemiah, who took part in repairing the wall. ( Nehemiah 3:8 ) (B.C. 446.) He is described as "of the goldsmiths," i.e. of those priests whose hereditary office it was to repair or make the sacred vessels.
烏薩 UZAL
代表
創10:27 代上1:21
ISBE
u-zal (uzal): Sixth son of Joktan (Gen 10:27; 1 Ch 1:21). Uzal as the name of a place perhaps occurs in Ezek 27:19. the Revised Version (British and American) reads, "Vedan and Javan traded with yarn for thy wares." Here an obscure verbal form, meuzzal, is taken to mean "something spun," "yarn." But with a very slight change we may read meuzal = "from Uzal."
The name is identical with the Arabic `Auzal, the old capital of Yemen, later called San`a. San`a is described as standing high above sea-level in a fertile land, and traversed by a river bed which in the rainy season becomes a torrent. Under the Himyarite dynasty it succeeded Zafar as the residence of the Tubba`s. If it is the same place as the Audzara or Ausara of the classics, it is clear why Arabic geographers dwell upon its great antiquity. The most celebrated feature of the town was Ghumdan, an immense palace, the building of which tradition ascribes to Shorabbil, the 6th known king of the Himyarites. According to Ibn Khaldoun this building had four fronts in color red, white, yellow and green respectively. In the midst rose a tower of seven stories, the topmost being entirely of marble (Caussin de Perceval, Essai, II, 75). In the 7th century AD the town became the capital of the Zaidite Imams, and the palace was destroyed toward the middle of that century by order of the caliph Othman.
A. S. Fulton
Easton
a wanderer, a descendant of Joktan (Gen. 10:27; 1 Chr. 1:21), the founder apparently of one of the Arab tribes; the name also probably of the province they occupied and of their chief city.
HDBN
wandering
SBD
(separate ), the sixth son of Joktan, ( Genesis 10:27 ; 1 Chronicles 1:21 ) whose settlements are clearly traced in the ancient name of Sana , the capital city of the Yemen (a district of Arabia), which was originally Awzal . From its position in the centre of the best portion of that kingdom it must always have been an important city. (Sana is situated about 150 miles from Aden and 100 miles from the coast of the Red Sea. It is one of the most imposing cities of Arabia -ED.)
烏蘭 ULAM
代表
代上7:16 代上8:39
ISBE
u-lam (ulam, "preceding"):
(1) A "son"of Peresh; a Manassite clan (1 Ch 7:16,17). Lucian reads Elam.
(2) A descendant of Benjamin who had sons, "mighty men of valor" (1 Ch 8:39,40). The Septuagints Codex Vaticanus has Ailam in 1 Ch 8:39 and Aileim in 8:40; Codex Alexandrinus has Oulam in both verses, and so Lucian.
HDBN
the porch; the court; their strength; their folly
SBD
(porch ). A descendant of Gilead, the grandson of Manasseh and father of Bedan. ( 1 Chronicles 7:17 ) (B.C. 1450.) The first-born of Eshek, a descendant of the house of Saul. ( 1 Chronicles 8:39 1 Chronicles 8:40 ) (B.C. 588.)


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