| 中文名字 |
英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 阿斯尼 |
OZNI |
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ISBE
oz-ni (ozni, "my hearing," or "my ear"): A "son" of Gad (Nu 26:16) = "Ezbon" of Gen 46:16 (compare 1 Ch 7:7).
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Easton
hearing, one of the sons of Gad; also called Ezbon (Gen. 46:16; Num. 26:16).
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HDBN
an ear; my hearkening
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SBD
(hearing ), one of the sons of Gad ( Numbers 26:16 ) and founder of the family of the Oznites. ( Numbers 26:16 )
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| 阿林巴 |
OLYMPAS |
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ISBE
o-lim-pas (Olumpas): The name of a Roman Christian to whom Paul sent greetings (Rom 16:15). Olympas is an abbreviated form of Olympiadorus. The joining in one salutation of the Christians mentioned in 16:15 suggests that they formed by themselves a small community in the earliest Roman church.
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Easton
a Roman Christian whom Paul salutes (Rom. 16:15).
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SBD
(heavenly ), a Christian at Rome. ( Romans 16:15 ) (A.D. 65.)
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| 阿比勒 |
OBIL |
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ISBE
o-bil (obhil, "camel driver"): An Ishmaelite who was "over the camels" in Davids palace (1 Ch 27:30).
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Easton
a keeper of camels, an Ishmaelite who was "over the camels" in the time of David (1 Chr. 27:30).
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HDBN
that weeps; who deserves to be bewailed
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SBD
(chief of the camels ), a keeper of the herds of camels in the reign of David. ( 1 Chronicles 27:30 ) (B.C. 1050.)
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| 阿米 |
AMMI |
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ISBE
am-i (`ammi, "my people"): A symbolic name given to Israel by Hosea (2:1; 2:3 in Hebrew text), descriptive of Israel in the state of restoration, and in contrast to sinful and rejected Israel, represented by Hoseas son, who was called Lo-ammi, "not my people," when born to the prophet (Hos 1:9,10). This restoration to the Divine favor is more fully described in Hos 2:21,23 in words quoted by Paul (Rom 9:25,26). The use of such figurative and descriptive names is frequent in the Old Testament; compare Isa 62:4,12.
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Easton
my people, a name given by Jehovah to the people of Israel (Hos. 2:1, 23. Comp. 1:9; Ezek. 16:8; Rom. 9:25, 26; 1 Pet. 2:10).
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SBD
i.e., as explained in the margin of the Authorized Version, my people . ( Hosea 2:1 )
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| 阿荷利巴 |
AHOLIBAH |
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代表
結23:4 結23:5 結23:36 結23:44
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ISBE
a-ho-li-ba.
See OHOLIBAH.
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Easton
my tent is in her, the name of an imaginary harlot, applied symbolically to Jerusalem, because she had abandoned the worship of the true God and given herself up to the idolatries of foreign nations. (Ezek. 23:4, 11, 22, 36, 44).
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| 阿荷拉 |
AHOLAH |
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代表
結23:4 結23:5 結23:36 結23:44
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Easton
she has her own tent, a name used by Ezekiel (23:4, 5, 36, 44) as a symbol of the idolatry of the kingdom of Israel. This kingdom is described as a lewdwoman, an adulteress, given up to the abominations and idolatries of the Egyptians and Assyrians. Because of her crimes, she was carried away captive, and ceased to be a kingdom. (Comp. Ps. 78:67-69; 1 Kings 12:25-33; 2 Chr. 11:13-16.)
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HDBN
his tabernacle; his tent
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SBD
and Aholibah (my tabernacle ) two symbolical names, are described as harlots, the former representing Samaria and the latter Judah. Ezek. 23.
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| 阿蘇巴 |
AZUBAH |
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代表
代上2:18 王上22:42 代下20:31
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ISBE
a-zu-ba `azubhah, "desolation":
(1) A wife of Caleb, by whom she had three sons (1 Ch 2:18 f).
(2) The daughter of Shilhi and mother of King Jehoshaphat (1 Ki 22:42; 2 Ch 20:31).
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Easton
deserted. (1.) The wife of Caleb (1 Chr. 2:18, 19). (2.) The daughter of Shilhi, and mother of king Jehoshaphat (1 Kings 22:42).
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SBD
(forsaken ). Wife of Caleb, son of Hezron. ( 1 Chronicles 2:18 1 Chronicles 2:19 ) Mother of King Jehoshaphat. ( 1 Kings 22:42 ; 2 Chronicles 20:31 ) (B.C. 950.)
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| 阿谷 |
AKKUB |
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代表
代上3:24 代上9:17 拉2:42 尼11:19 尼12:25 拉2:45 尼8:7
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ISBE
ak-ub (`aqqubh, "pursuer"): (1) A son of Elioenai, a descendant of Zerubbabel (1 Ch 3:24). (2) A Levite porter on duty at the east gate of the second Temple (1 Ch 9:17).
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Easton
(another form of Jacob). (1.) The head of one of the families of Nethinim (Ezra 2:45). (2.) A Levite who kept the gate of the temple after the return from Babylon (1 Chr. 9:17; Ezra 2:42; Neh. 7:45). (3.) A descendant of David (1 Chr. 3:24).
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HDBN
foot-print; supplanting; crookedness; lewdness
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SBD
(insidious ). A descendant of Zerubbabel and son of Elioenai. ( 1 Chronicles 3:24 ) One of the porters or doorkeepers at the east gate of the temple. (B.C. 636-440.) One of the Nethinim, whole family returned with Zerubbabel. ( Ezra 2:45 ) (B.C. 536.) A Levite who assisted Ezra in expounding the law to the people. ( Nehemiah 8:7 )
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| 阿轄 |
OHAD |
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代表
出6:15 民26:12 民26:13 民26:14
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ISBE
o-had (ohadh, meaning unknown): A son of Simeon, mentioned as third in order (Gen 46:10; Ex 6:15). The name is not found in the list of Nu 26:12-14.
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Easton
united, or power, the third son of Simeon (Gen. 46:10).
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HDBN
praising; confessing
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| 阿連 |
OREN |
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ISBE
o-ren (oren; Aram, Alex. Aran): A son of Jerahmeel, the firstborn of Hezron (1 Ch 2:25).
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Easton
ash or pine, the son of Jerahmeel (1 Chr. 2:25).
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SBD
(pine tree ), one of the sons of Jerahmeel, the first-born of Hezron. ( 1 Chronicles 2:25 )
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| 阿鮮 |
OZEM |
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ISBE
o-zem (otsem, meaning unknown):
(1) The 6th son of David (1 Ch 2:15). Septuagint (Asom) and Vulgate (Jeromes Latin Bible, 390-405 A.D.) suggest that the name should be pointed atsom.
(2) A "son" of Jerahmeel (1 Ch 2:25).
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Easton
strong. (1.) One of David's brothers; the sixth son of Jesse (1 Chr. 2:15). (2.) A son of Jerahmeel (1 Chr. 2:25).
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HDBN
that fasts; their eagerness
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SBD
(power ). The sixth son of Jesse, the next eldest above David. ( 1 Chronicles 2:15 ) (B.C. 1055.) Son of Jerahmeel. ( 1 Chronicles 2:25 )
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| 阿黑 |
OHEL |
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ISBE
o-hel (ohel, "tent"): A son of Zerubbabel (1 Ch 3:20).
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Easton
a house; tent, the fourth son of Zerubbabel (1 Chr. 3:20).
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HDBN
tent; tabernacle; brightness
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| 陀亞 |
TOAH |
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SBD
(lowly ) a Kohathite Levite, ancestor of Samuel and Heman. ( 1 Chronicles 6:34 ) (19).
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| 陀以 |
TOI |
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代表
撒下8:9 撒下9:10 代上18:9 代上18:10
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Easton
a king of Hamath, who sent "Joram his son unto King David to salute him," when he "heard that David had smitten all the host of Hadadezer" (2 Sam. 8:9, 10). Called Tou (1 Chr. 18:9, 10).
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SBD
(erring ), king of Hamath on the Orontes, who, after the defeat of his powerful enemy the Syrian king Hadadezer by the army of David, sent his son Joram or Hadoram to congratulate the victory and do him homage with presents of gold and silver and brass. ( 2 Samuel 8:9 2 Samuel 8:10 ) (B.C. 1036.)
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| 陀拉 |
TOLA |
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代表
創46:13 民26:23 代上7:1 士10:1 士10:2
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ISBE
to-la (tola`, "worm" or "scarlet stuff"):
(1) One of the four sons of Issachar (Gen 46:13; 1 Ch 7:1), mentioned among those who journeyed to Egypt with Jacob (Gen 46:8 f), and in the census taken by Moses and Eleazar, as father of the Tolaites (Nu 26:23) whose descendants in the reign of David included 22,600 "mighty men of valor" (1 Ch 7:2).
(2) One of the Judges, the son of Puah, a man of Isaachar. He dwelt in the hill country of Ephraim in the village of Shamir, where after judging Israel 23 years he was buried (Jdg 10:1,2). In the order of succession he is placed between Abimelech and Jair. It is interesting to note that both Tola and Puah are names of colors, and that they occur together both in the case of the judge and in that of the sons of Isaachar. They may therefore be looked upon as popular typical or ancestral names of the Issachar tribe, although current critical theories seek an explanation in a confusion of texts.
Ella Davis Isaacs
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Easton
a scarlet worm. (1.) Eldest son of Issachar (Gen. 46:13). (2.) A judge of the tribe of Issachar who "judged" Israel twenty-three years (Judg. 10:1, 2), when he died, and was buried in Shamir. He was succeeded by Jair.
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SBD
The first-born of Issachar and ancestor of the Tolaiters. ( Genesis 46:13 ; Numbers 26:23 ; 1 Chronicles 7:1 1 Chronicles 7:2 ) (B.C. about 1700.) Judge of Israel after Abimelech. ( Judges 10:1 Judges 10:2 ) He is described as "the son of Puah the son of Dodo, a man of Issachar." Tola judged Israel for twenty-three years at Shamir in Mount Ephraim, where he died and was buried. (B.C. 1206-1183.)
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| 陀烏 |
TOU OR TOI |
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| 雅乃 |
JANAI |
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ISBE
ja-na-i, ja-ni (ya`nay, "he answers"; as to whether final "y" is the third radical (letter), or may be taken as equivalent to the Divine name Yah, see HPN, 149-51): A chief of a family descended from Gad (1 Ch 5:12, the King James Version "Jaanai").
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| 雅代 |
JAHDAI |
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ISBE
ja-da-i, ja-di (yahday, "Yah leads" (?); Baer reads yehday): In 1 Ch 2:47, where six sons of Jahdai are mentioned. "The name has been taken as that of another wife or concubine of Caleb; more probably Jahdai is a descendant of Caleb, whose name, in the original connection, has fallen from the text" (Curtis, Chronicles, 96).
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Easton
grasper, a descendant of Caleb, of the family of Hezron (1 Chr. 2:47).
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| 雅倫 |
JALON |
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ISBE
ja-lon (yalon, meaning unknown): In 1 Ch 4:17, a son of Ezrah, a Judahite.
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Easton
lodger, the last of the four sons of Ezra, of the tribe of Judah (1 Chr. 4:17).
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SBD
(abiding ), one of the sons of Ezra. ( 1 Chronicles 4:17 )
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| 雅億 |
JAEL |
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代表
士4:17 士4:18 士4:19 士4:20 士4:21 士4:22 士5:25
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ISBE
ja-el (ya`el, "a wild or mountain goat," as in Ps 104:18; Iael): The wife of Heber the Kenite and the slayer of Sisera (Jdg 4:17-22; 5:2-31). Jael emerges from obscurity by this single deed, and by the kindest construction can hardly be said to have reached an enviable fame. The history of this event is clear. For years Jabin the king of Canaan had oppressed Israel. For twenty years the Israelites had been subject to him, and, in largest measure, the instrument of their subjugation had been Sisera, the kings general, the "man of the iron chariots." Deborah, a prophetess of Israel, by her passion for freedom, had roused the tribes of Israel to do battle against Sisera. They defeated him at "Taanach by the waters of Megiddo," but Sisera sought in flight to save himself. He came to the "oaks of the wanderers," where the tribe of Heber lived. Here he sought, and was probably invited, to take shelter in the tent of Jael (Jdg 4:17-18). There are two accounts of the subsequent events--one a prose narrative (Jdg 4:19-22), the other a poetic one, found in Deborahs song of triumph (Jdg 5:24-27). The two accounts are as nearly in agreement as could be expected, considering their difference in form.
It is evident that the tribe of Heber was regarded by both parties to the struggle as being neutral. They were descendants of Jethro, and hence, had the confidence of the Israelites. Though they had suffered somewhat at the hands of the Canaanites they had made a formal contract of peace with Jabin. Naturally Sisera could turn to the tents of Heber in Kedesh-naphtali with some confidence. The current laws of hospitality gave an added element of safety. Whether Jael met Sisera and urged him to enter her tent and rest (Jdg 4:18), or only invited him after his appeal for refuge, the fact remains that he was her guest, was in the sanctuary of her home, and protected by the laws of hospitality: She gave him milk to drink, a mantle for covering, and apparently acquiesced in his request that she should stand guard at the tent and deny his presence to any pursuers. When sleep came to the wearied fugitive she took a "tent-pin, and took a hammer in her hand, and went softly unto him, and smote the pin into his temples" (Jdg 4:21), and having murdered him, goes forth to meet Barak the Israelite general and claims the credit for her deed. Some critics suggest that Sisera was not asleep when murdered, and thus try to convert Jaels treachery into strategy. But to kill your guest while he is drinking the milk of hospitality is little less culpable than to murder him while asleep. There is no evidence that Sisera offered Jael any insult or violence, and but little probability that she acted under any spiritual or Divine suggestion. It is really impossible to justify Jaels act, though it is not impossible to understand it or properly to appreciate Deborahs approval of the act as found in Jdg 5:24. The motive of Jael may have been a mixed one. She may have been a sympathizer with Israel and with the religion of Israel. But the narrative scarcely warrants the interpretation that she felt herself as one called to render "stern justice on an enemy of God" (Expositors Bible). Jael was unquestionably prudential. Sisera was in flight and Barak in pursuit. Probably her sympathy was with Barak, but certainly reflection would show her that it would not be wisdom to permit Barak to find Sisera in her tent. She knew, too, that death would be Siseras portion should he be captured--therefore she would kill him and thus cement a friendship with the conqueror.
As to Deborahs praise of Jael (Jdg 5:24), there is no call to think that in her hour of triumph she was either capable of or intending to appraise the moral quality of Jaels deed. Her countrys enemy was dead and that too at the hand of a woman. The woman who would kill Sisera must be the friend of Israel. Deborah had no question of the propriety of meting out death to a defeated persecutor. Her times were not such as to raise this question. The method of his death mattered little to her, for all the laws of peace were abrogated in the times of war. Therefore Jael was blessed among women by all who loved Israel. Whether Deborah thought her also to be worthy of the blessing of God we may not tell. At any rate there is no need for us to try to justify the treachery of Jael in order to explain the words of Deborah.
C. E. Schenk
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Easton
mountain-goat, the wife of Heber the Kenite (Judg. 4:17-22). When the Canaanites were defeated by Barak, Sisera, the captain of Jabin's army, fled and sought refuge with the friendly tribe of Heber, beneath the oaks of Zaanaim. As he drew near, Jael invited him to enter her tent. He did so, and as he lay wearied on the floor he fell into a deep sleep. She then took in her left hand one of the great wooden pins ("nail") which fastened down the cords of the tent, and in her right hand the mallet, or "hammer," used for driving it into the ground, and stealthily approaching her sleeping guest, with one well-directed blow drove the nail through his temples into the earth (Judg. 5:27). She then led Barak, who was in pursuit, into her tent, and boastfully showed him what she had done. (See SISERA
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HDBN
he that ascends; a kid
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SBD
(mountain goat ), the wife of Heber the Kenite. (B.C. 1316.) In the headlong rout which followed the defeat of the Canaanites by Barak, at Megiddo on the plain of Esdraelon, Sisera, their general, fled to the tent of the Kenite chieftainess, at Kedesh in Naphtali, four miles northwest of Lake Merom. He accepted Jaels invitation to enter, and she flung a mantle over him as he lay wearily on the floor. When thirst prevented sleep, and he asked for water, she brought him buttermilk in her choicest vessel. At last, with a feeling of perfect security, he feel into a deep sleep. Then it was that Jael took one of the great wooden pins which fastened down the cords of the tent, and with one terrible blow with a mallet dashed it through Siseras temples deep into the earth. ( Judges 5:27 ) She then waited to meet the pursuing Barak, and led him into her tent that she might in his presence claim the glory of the deed! Many have supposed that by this act she fulfilled the saying of Deborah, ( Judges 4:9 ) and hence they have supposed that Jael was actuated by some divine and hidden influence. But the Bible gives no hint of such an inspiration.
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| 雅八 |
JABAL |
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ISBE
ja-bal (yabhal, meaning uncertain): In Gen 4:20, a son of Lamech by Adah. He is called `the father of those who dwell in tents and (with) herds. So Gunkel, Gen3, 52, who says that the corresponding word in Arabic means "the herdsman who tends the camels." Skinner, Gen, 120, says that both Jabal and Jubal suggest yobhel, which in Phoenician and Hebrew "means primarily `ram, then `rams horn as a musical instrument, and finally `joyous music (in the designation of the year of Jubilee)." See also Skinner, Gen, 103, on the supposed connection in meaning with Abel.
David Francis Roberts
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Easton
a stream, a descendant of Cain, and brother of Jubal; "the father of such as dwell in tents and have cattle" (Gen. 4:20). This description indicates that he led a wandering life.
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SBD
(stream ), the son of Lamech and Adah, ( Genesis 4:20 ) and brother of Jubal. He is described as the father of such as dwell in tents and have cattle.
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| 雅列 |
JARED |
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代表
創5:15 創5:16 創5:17 創5:18 創5:19 創5:20 代上4:18
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ISBE
ja-red (yeredh, "descent"; pausal form, yaredh, in Gen 5:15; 1 Ch 1:2, hence, English Versions of the Bible "Jared" for "Jered"; Iared): In Gen 5:15-20; 1 Ch 1:2; Lk 3:37, son of Mahalaleel and father of Enoch. The King James Version has "Jered" in 1 Ch 1:2.
The name is supposed by Budde to denote a degeneration of the human race, the first five generations being righteous, their successors not, except Enoch and Noah. The name has been identified with that of Irad (iradh), Gen 4:18. See Skinner, Gen, 117, 129, 131.
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Easton
descent. (1.) The fourth antediluvian patriarch in descent from Seth (Gen. 5:15-20; Luke 3:37), the father of Enoch; called Jered in 1 Chr. 1:2. (2.) A son of Ezra probably (1 Chr. 4:18).
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HDBN
a ruling; commanding; coming down
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SBD
(descent ), one of the antediluvian patriarchs, and further of Enoch ( Genesis 5:15 Genesis 5:16 Genesis 5:18-20 ; Luke 3:37 ) In the lists of Chronicles the name is given in the Authorized Version JERED.
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| 雅利 |
JAHLEEL |
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ISBE
ja-le-el (yachleel, "wait for God!"): In Gen 46:14; Nu 26:26, a "son" (i.e. clan) of Zebulun.
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| 雅利西 |
JAARESHIAH |
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ISBE
ja-ar-e-shi-a (ya`areshyah, meaning unknown): In 1 Ch 8:27, a Benjamite, "son" of Jeroham. The King James Version has "Jaresiah."
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| 雅叔比利恆 |
JASHUBI-LEHEM |
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ISBE
ja-shoo-bi-le-hem (yashubhi-lechem): A name in 1 Ch 4:22 where commentators insert beth, between the two words and translate "(and) returned to Bethlehem."
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SBD
(turner back for food ), a person or a place named among the descendants of Shelah, the son of Judah by Bath-shua the Canaanitess. ( 1 Chronicles 4:22 )
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NIV
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