|
|
 |
|
| 中文名字 |
英文名字 |
查詢經文 |
代表經文 |
Nave's Topical Bible |
ISBE |
Easton |
HBND |
SDB |
| 亞米沙代 |
AMMISHADDAI |
|
|
|
ISBE
am-i-shad-i, am-i-shad-a-i (`ammishadday, "Shaddai is my kinsman"): The father of Ahiezer, a Danite captain or "head of his fathers house," during the wilderness journey (Nu 1:12; 2:25, etc.).
|
Easton
people of the Almighty, the father of Ahiezer, who was chief of the Danites at the time of the Exodus (Num. 1:12; 2:25). This is one of the few names compounded with the name of God, Shaddai, "Almighty."
|
HDBN
the people of the Almighty; the Almighty is with me
|
|
| 亞羅底 |
ARODI |
|
|
|
|
|
|
|
| 亞腓亞 |
APPHIA |
|
|
|
ISBE
af-i-a, ap-fi-a (Apphia, dative case of Apphia; in Philem 1:2, though Apphia, Amphia, and Appia, also occur): A Christian of Colosse, probably the wife of Philemon; certainly a member of his household, greeted as "the sister" the Revised Version, margin. In the Greek church, November 22 is sacred to her memory. It has been supposed, since this epistle concerns one household exclusively, that Apphia was Philemons wife and the mother or sister of Archippus (which see). She was stoned to death with Philemon, Onesimus, and Archippus in the reign of Nero. (See Lightfoot, Col., 372.)
|
Easton
increasing, a female Christian at Colosse (Philemon 1:2), supposed by some to have been the wife of Philemon.
|
HDBN
productive; fruitful
|
SBD
(fruitful ) a Christian woman addressed jointly with Philemon and Archippus in Phil. 2; apparently a member of Philemons household, and not improbably his wife. (A.D. 57)
|
| 亞萊 |
AHLAI |
|
|
|
ISBE
a-li (achlay "O would that!"): (1) A Son of Sheshan (1 Ch 2:31) or according to 1 Ch 2:34 a daughter of Sheshan, for here we read: "Now Sheshan had no sons, but daughters." (2) The father of Zabad, a soldier in Davids army (1 Ch 11:41).
|
|
HDBN
beseeching; sorrowing; expecting
|
SBD
, or Ahla-i (ornamental ) daughter of Sheshan, whom, having no issue, he gave in marriage to his Egyptian slave Jarha. ( 1 Chronicles 2:31 1 Chronicles 2:35 ) From her were descended Zabad, one of Davids mighty men, ( 1 Chronicles 11:41 ) and Aza-riah, one of the captains of hundreds in the reign of Joash. ( 2 Chronicles 23:1 )
|
| 亞薜 |
ASIEL |
|
|
|
ISBE
a-si-el, as-i-el (Asiel; the King James Version Asael (Tobit 1:1)):
(1) Grandfather of Jehu, one of the Simeonite "princes" mentioned in 1 Ch 4:35 as sharing Judahs inheritance (see Josh 19:9).
(2) A swift writer engaged by Ezra to transcribe the law (2 Esdras 14:24).
(3) An ancestor of Tobit (Tobit 1:1). Compare Jahzeel or Jahziel (Gen 46:24).
|
|
|
SBD
(created by God ). A Simeonite whose descendant Jehu lived in the reign of Hezekiah. ( 1 Chronicles 4:35 ) One of the five swift writers whom Esdras was commanded to take to write the law and the history of the world. 2 Esd. 14:24.
|
| 亞薩 |
ASAPH |
|
代表
代上6:39 代上16:5 代上16:37 王下18:18 賽36:3 賽36:4 賽36:5 賽36:6 賽36:7 賽36:8 賽36:9 賽36:10 賽36:11 賽36:12 賽36:13 賽36:1415 賽36:16 賽36:17 賽36:18 賽36:19 賽36:20 尼2:8 代上9:15 尼11:17
|
|
ISBE
a-saf (acaph): Is the name of three men in the Old Testament, of whom one is the reputed author of Psalms 50 and 73 through 83. He was one of Davids three chief musicians, the other two being Heman, and Ethan or Jeduthun, and we first hear of him when the ark was taken to Jerusalem (1 Ch 15:16-19). He conducted with cymbals the music performed in the tent where the ark was housed (1 Ch 16:4,5,7,37), while his two coadjutors discharged the same office at Gibeon (1 Ch 16:41,42). In 1 Ch 25:1 ff we are told that four of his sons were appointed to conduct under him detachments of the great chorus, the families of Heman and Jeduthun also furnishing leaders, and all took part at the dedication of the temple (2 Ch 5:12). A., H., and J. were called the kings seers (1 Ch 25; 2 Ch 35:15), no doubt an official title of rank or dignity. The "Sons of Asaph" are mentioned in later times. They formed a guild, and played a prominent part at each revival of the national religion.
See MUSIC; PSALMS.
James Millar
|
Easton
convener, or collector. (1.) A Levite; one of the leaders of David's choir (1 Chr. 6:39). Psalms 50 and 73-83 inclusive are attributed to him. He is mentioned along with David as skilled in music, and a "seer" (2 Chr. 29:30). The "sons of Asaph," mentioned in 1 Chr. 25:1, 2 Chr. 20:14, and Ezra 2:41, were his descendants, or more probably a class of poets or singers who recognized him as their master. (2.) The "recorder" in the time of Hezekiah (2 Kings 18:18, 37). (3.) The "keeper of the king's forest," to whom Nehemiah requested from Artaxerxes a "letter" that he might give him timber for the temple at Jerusalem (Neh. 2:8).
|
HDBN
who gathers together
|
SBD
(collector of the people ). A Levite, son of Berechiah, one of the leaders of Davids choir. ( 1 Chronicles 6:39 ) Psalms 50 and 73-83 are attributed to him; and he was in after times celebrated as a seer as well as a musical composer. ( 2 Chronicles 29:30 ; Nehemiah 12:46 ) (B.C. 1050.) The father or ancestor of Joah, the chronicler to the kingdom of Judah in the reign of Hezekiah, ( 2 Kings 18:18 2 Kings 18:37 ; Isaiah 36:3 Isaiah 36:22 ) probably the same as the preceding. The keeper of the royal forest or "paradise" of Artaxerxes, ( Nehemiah 2:8 ) a Jew, in high office at the court of Persia. (B.C. 536.) Ancestor of Mattaniah, the conductor of the temple-choir after the return from Babylon. ( 1 Chronicles 9:16 ; Nehemiah 11:17 ) Most probably the same as 1 and 2.
|
| 亞薩列 |
AZAREEL |
|
代表
代上12:6 代上25:18 代上35:4 代上27:22 拉10:41 尼11:13 尼12:36
|
|
ISBE
a-zar-e-el.
See AZAREL.
|
|
|
|
| 亞薩利 |
AZALIAH |
|
|
|
ISBE
az-a-li-a atsalyahu, "Yahweh has set aside"): A son of Meshullam and father of Shaphan the scribe, famous in connection with the discovery of the law in the reign of King Josiah (2 Ki 22:3).
|
|
|
SBD
(whom the Lord reserved ), the father of Shaphan the scribe in the reign of Josiah. ( 2 Kings 22:3 ; 2 Chronicles 34:8 ) (B.C. before 641.)
|
| 亞薩利拉 |
ASARELAH |
|
|
|
ISBE
as-a-re-la.
See ASHARELAH.
|
|
|
SBD
(upright toward God ), one of the sons of Asaph, a musician, ( 1 Chronicles 25:2 ) called JESHARELAH in ver. 14
|
| 亞蘭 |
ARAN |
|
|
|
ISBE
a-ran (aran, "wild goat"): A son of Dishan, the Horite (Gen 36:28; 1 Ch 1:42). It may possibly be connected with the Yerahmelite Oren (-ren) (1 Ch 2:25; compare Curtis, Chron. at the place; Dillmann, Gen at the place; ZDMG, L, 168); Robertson Smith claims that this name is equivalent to the Samaritan (-r-n), "wild goat" (Jour. Phil., IX, 90). J. Jacobs translates it by "ass" (Stud. Biblical Arch., 71). This is one of the many totem names in the Bible. More than one-third of the Horites, the descendants of Seir, bear animal names, and those clans of the Edomites connected with the Horites also have animal names. The very name "Self" means a "he-goat," and Dishan, "a gazelle" (Stud. Biblical Arch., 70-72). Gray, however, remarks that "the instance (Aran) is most uncertain" (HPN, 108).
Samuel Cohon
|
Easton
wild goat, a descendant of Seir the Horite (Gen. 36:28).
|
|
SBD
(wild goat ), a Horite, son of Dishan and brother of Uz. Genesis 36:28; 1Chr 1:42
|
| 亞蘭 |
ARAM |
|
代表
創10:22 代上1:17 創22:21 代上7:34 太3:4 路3:33
|
|
ISBE
a-ram (aram): (1) A son of Shem (Gen 10:22; 1 Ch 1:17). See ARAMEANS; SYRIA. (2) A grandson of Nahor (Gen 22:21). (3) A descendant of Asher (1 Ch 7:34). (4) Aram, King James Version: Greek form of Ram (thus the Revised Version (British and American) Mt 13:4; Arni Lk 3:33), grandson of Perez.
|
Easton
the son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10). The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word "Syrian" is properly "Aramean" (R.V., marg.). Damascus became at length the capital of the several smaller kingdoms comprehended under the designation "Aram" or "Syria."
|
|
SBD
(high ). The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., SYRIA. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim , i.e. the "highland of or between the two rivers." ( Genesis 24:10 ) Authorized Version "Mesopotamia." In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually absorbed the smaller powers, ( 1 Kings 20:1 ) and the name of Aram was at last applied to it alone. ( Isaiah 7:8 ) also 1Kin 11:24,25; 15:18 etc. Another Aram is named in ( Genesis 22:21 ) as a son of Kemuel and descendant of Nahor. An Asherite, one of the sons of Shamer. ( 1 Chronicles 7:34 ) Son of Esrom or Hezron, and the Greek form of the Hebrew RAM. ( Matthew 1:3 Matthew 1:4 ; Luke 3:33 )
|
| 亞西撒 |
AZIZA |
|
|
|
ISBE
a-zi-za `aziza "the powerful"): Aziza had taken a foreign wife (Ezr 10:27): compare Zardeus (1 Esdras 9:28 the Revised Version (British and American)).
|
|
|
SBD
(strong ) a layman of the family of Zattu, who had married a foreign wife after the return from Babylon.
|
| 亞西納 |
ASENATH |
|
代表
創41:45 創41:50 創41:51 創41:52 創41:53
|
|
ISBE
as-e-nath (Aseneth): The wife of Joseph, daughter of Potiphera, mother of Manasseh and Ephraim (Gen 41:45,50; 46:20). She was evidently an Egyptian woman and bore an Egyptian name. -c-n-t, pointed by the Massoretes as acenath, appears in the Septuagint as aseneth or asenneth. The last two consonants appear to represent the name of the Egyptian goddess Neith. The first part of the name will then represent either ns = "belonging to" (so Brugsch and generally), or ws-n (note the doubled "n" in the Septuagint transcription) = "she belongs to" (so Spiegelberg). It is possible that these four letters represent the Egyptian name Sn-t (so Lieblein and others), though the aleph () must then be explained as aleph prostheticum and the taw (t) would be less regular than a he (h) to stand for the Egyptian feminine t.
J. Oscar Boyd
|
Easton
an Egyptian name, meaning "gift of the sun-god", daughter of Potipherah, priest of On or Heliopolis, wife of Joseph (Gen. 41:45). She was the mother of Manasseh and Ephraim (50-52; 46:20).
|
|
SBD
(worshipper of Neith ), daughter of Potipherah, priest, or possibly prince, of On [POTIPHERAH], wife of Joseph, ( Genesis 41:45 ) and mother of Manasseh and Ephraim. ( Genesis 41:50 ; 46:20 ) (B.C. 1715.)
|
| 亞設 |
ASHER |
|
|
|
|
Easton
happy, Jacob's eigth son; his mother was Zilpah, Leah's handmaid (Gen. 30:13). Of the tribe founded by him nothing is recorded beyond its holding a place in the list of the tribes (35:26; 46:17; Ex. 1:4, etc.) It increased in numbers twenty-nine percent, during the thirty-eight years' wanderings. The place of this tribe during the march through the desert was between Dan and Naphtali (Num. 2:27). The boundaries of the inheritance given to it, which contained some of the richest soil in Palestine, and the names of its towns, are recorded in Josh. 19:24-31; Judg. 1:31, 32. Asher and Simeon were the only tribes west of the Jordan which furnished no hero or judge for the nation. Anna the prophetess was of this tribe (Luke 2:36).
|
|
SBD
Apocrypha and New Testament, Aser (blessed ), the eighth son of Jacob, by Zilpah, Leahs handmaid. ( Genesis 30:13 ) (B.C. 1753.) The general position of his tribe was on the seashore from Carmel northward with Manasseh on the south, Zebulun and Issachar on the southeast, and Naphtali on the north-east. ( Joshua 19:24-31 ; Joshua 17:10 Joshua 17:11 ) and Judg 1:31,32 They possessed the maritime portion of the rich plain of Esdraelon;, probably for a distance of 8 or 10 miles from the shore. This territory contained some of the richest soil in all Palestine.
|
| 亞該古 |
ACHAICUS |
|
|
|
ISBE
a-ka-i-kus (Achaikos, "belonging to Achaia"): A name honorably conferred upon L. Mummius, conqueror of Corinth and Achaia (compare CORINTH). Achaicus was one of the leaders of the Corinthian church (to be inferred from 1 Cor 16:15 ff) who, visiting Paul at Ephesus with Stephanas and Fortunatus, greatly relieved the Apostles anxiety for the Corinthian church (compare 1 Cor 5:1 ff). Paul admonishes the members of the Cor church to submit to their authority (compare 1 Thess 5:12) and to acknowledge their work (1 Cor 16:15 ff).
|
|
HDBN
a native of Achaia; sorrowing; sad
|
SBD
(belonging to Achaia ), a name of a Christian. ( 1 Corinthians 16:17 )
|
| 亞諾 |
ANUB |
|
|
|
ISBE
a-nub (`anubh, "ripe"): A descendant of Judah and son of Hakkoz (the King James Version Coz) 1 Ch 4:8.
|
|
|
SBD
(confederate ), son of Coz and descendant of Judah, through Ashur the father of Tekoa ( 1 Chronicles 4:8 )
|
| 亞谷 |
AKKUB |
|
代表
尼8:7 拉2:42 尼7:45 拉2:45
|
|
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).
|
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).
|
HDBN
foot-print; supplanting; crookedness; lewdness
|
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 )
|
| 亞辨 |
AHBAN |
|
|
|
ISBE
a-ban (achban, "brother of an intelligent one"(?) Achbar): The son of Abishur of the tribe of Judah (1 Ch 2:29).
|
|
|
SBD
(brother of the wise, discreet ), son of Abishur by his wife Abihail. ( 1 Chronicles 2:29 ) He was of the tribe of Judah.
|
| 亞迦布 |
AGABUS |
|
代表
徒11:28 徒21:10 徒21:11 徒21:12 徒21:13 徒21:14
|
|
ISBE
ag-a-bus (Agabos): A Christian prophet of Jerusalem, twice mentioned in Acts. (1) In Acts 11:27 f, we find him at Antioch foretelling "a great famine over all the world," "which," adds the historian, "came to pass in the days of Claudius." This visit of Agabus to Antioch took place in the winter of 43-44 AD, and was the means of urging the Antiochian Christians to send relief to the brethren in Judea by the hands of Barnabas and Saul. Two points should be noted. (a) The gift of prophets here takes the form of prediction. The prophets chief function was to reveal moral and spiritual truth, to "forth-tell" rather than to "foretell"; but the interpretation of Gods message sometimes took the form of predicting events. (b) The phrase "over all the world" (practically synonymous with the Roman Empire) must be regarded as a rhetorical exaggeration if strictly interpreted as pointing to a general and simultaneous famine. But there is ample evidence of severe periodical famines in various localities in the reign of Claudius (e.g. Suet Claud. 18; Tac. Ann. xii.43), and of a great dearth in Judea under the procurators Cuspius Fadus and Tiberius Alexander, 44-48 AD (Ant., XX, ii, 6; v, 2), which probably reached its climax circa 46 AD. (2) In Acts 21:10 f we find Agabus at Caesarea warning Paul, by a vivid symbolic action (after the manner of Old Testament prophets; compare Jer 13:1 ff; Ezek 3; 4) of the imprisonment and suffering he would undergo if he proceeded to Jerusalem. (3) In late tradition Agabus is included in lists of the seventy disciples of Christ.
D. Miall Edwards
|
Easton
a "prophet," probably one of the seventy disciples of Christ. He prophesied at Antioch of an approaching famine (Acts 11:27, 28). Many years afterwards he met Paul at Caesarea, and warned him of the bonds and affliction that awaited him at Jerusalem should he persist in going thither (Acts 21:10-12).
|
HDBN
a locust; the fathers joy or feast
|
SBD
(a locust ), a Christian prophet in the apostolic age, mentioned in ( Acts 11:28 ) and Acts 21:10 He predicted, ( Acts 11:28 ) that a famine would take place in the reign of Claudius. Josephus mentions a famine which prevailed in Judea in the reign of Claudius, and swept away many of the inhabitants. (In ( Acts 21:10 ) we learn that Agabus and Paul met at Caesarea some time after this.)
|
| 亞遍 |
APPAIM |
|
|
|
ISBE
ap-aa-im, ap-a-im (appayim, "nostrils"): A son of Nadab of the house of Jerahmeel, of Judah (1 Ch 2:30 f).
|
|
|
SBD
or Appaim (the nostrils ), son of Nadab, and descended from Jerahmeel, the founder of an important family of the tribe of Judah. ( 1 Chronicles 2:30 1 Chronicles 2:31 )
|
| 亞達 |
ATAD |
|
|
|
ISBE
a-tad (aTadh, "a thorn").
See ABEL-MIZRAIM.
|
Easton
buckthorn, a place where Joseph and his brethren, when on their way from Egypt to Hebron with the remains of their father Jacob, made for seven days a "great and very sore lamentation." On this account the Canaanites called it "Abel-mizraim" (Gen. 50:10, 11). It was probably near Hebron. The word is rendered "bramble" in Judg. 9:14, 15, and "thorns" in Ps. 58:9.
|
|
SBD
(thorn ), The threshing-floor of, called also Abel-mizraim, ( Genesis 50:10 Genesis 50:11 ) afterwards called Beth-hogla, and known to have lain between the Jordan and Jericho, therefore on the west side of Jordan.
|
| 亞達珥 |
ADDAR |
|
|
|
ISBE
ad-ar (addar, "glorious"):
See ARD
(1) A grandson of Benjamin, sometimes counted as one of his sons (1 Ch 8:3).
(2) A town on the southern border of Judah (Josh 15:3, the King James Version "Adar"). The same as Hazar-addar (Nu 34:4).
|
Easton
ample, splendid, son of Bela (1 Chr. 8:3); called also "Ard" (Gen. 46:21)
|
|
SBD
(mighty one ), son of Bela, ( 1 Chronicles 8:3 ) called ARD in ( Numbers 26:40 ) indicates this entry was also found in Easton's Bible Dictionary
|
| 亞達薛西 |
ARTAXERXES |
|
代表
斯1:1 拉4:7 拉6:14 拉7:1 拉7:2 拉7:3 拉7:4 拉7:5 拉7:6 拉7:7 拉7:8 拉7:9 拉7:10 拉7:11 拉7:12 拉7:13 拉7:14 拉7:15 拉7:16 拉7:17 拉7:18 拉7:19 拉7:20 拉7:21 拉7:22 拉7:23 拉7:24 拉7:25 拉7:26 拉7:27 拉7:28 拉8:1 尼2:1 尼2:2 尼2:3 尼2:4 尼2:5 尼2:6 尼2:7 尼2:8 尼2:9 尼2:10 尼2:11 尼2:12 尼2:13 尼2:14
|
|
ISBE
ar-taks-urk-sez (Artaxerxes): Is the Greek and Latin form of one, and perhaps of two or three kings of Persia mentioned in the Old Testament.
(1) All are agreed that the Artaxerxes at whose court Ezra and Nehemiah were officials is Artaxerxes I, the son of Xerxes, commonly called Longimanus, who reigned from 465 to 424 BC. This Artaxerxes was the third son of Xerxes and was raised to the throne by Artabanus, the murderer of Xerxes. Shortly after his accession, Artaxerxes put his older brother Darius to death; and a little later, Artabanus, who perhaps aimed to make himself king, was killed. Hystaspes, the second brother, who seems to have been satrap of Bactria at the time of his fathers death, rebelled, and after two battles was deprived of his power and probably of his life. The reign of Artaxerxes was further disturbed by the revolt of Egypt in 460 BC, and by that of Syria about 448 BC. The Egyptians were assisted by the Athenians, and their rebellion, led by Inarus and Amyrtaeus, was suppressed only after five years of strenuous exertions on the part of the Persians under the command of the great general Megabyzus. After the re-conquest of Egypt, Artaxerxes, fearing that the Athenians would make a permanent subjugation of Cyprus, concluded with them the peace of Callias, by which he retained the island of Cyprus; but agreed to grant freedom to all Greek cities of Asia Minor. Shortly after this Megabyzus led a revolt in Syria and compelled his sovereign to make peace with him on his own terms, and afterward lived and died in high favor with his humiliated king. Zopyrus, the son of Megabyzus at a later time, while satrap of Lycia and Caria, led a rebellion in which he was assisted by the Greeks. It is thought by some that the destruction of Jerusalem which is lamented by Nehemiah occurred during the rebellion of Syria under Megabyzus. Artaxerxes I died in 424 BC, and was succeeded by his son Xerxes II, and later by two other sons, Sogdianus and Ochus, the last of whom assumed the regnal name of Darius, whom the Greeks surnamed Nothus.
(2) Ewald and others have thought that the Artaxerxes of Ezr 4:7 was the pseudo-Smerdis. The principal objection against this view is that we have no evidence that either the pseudo-Smerdis, or the real Smerdis, was ever called Artaxerxes. The real Smerdis is said to have been called Tanyoxares, or according to others Oropastes. Ewald would change the latter to Ortosastes, which closely resembles Artaxerxes, and it must be admitted that many of the Persian kings had two or more names. It seems more probable, however, that Artaxerxes I is the king referred to; and there is little doubt that the identification of the Artaxerxes of Ezr 4:7 with the pseudo-Smerdis would never have been thought of had it not been for the difficulty of explaining the reference to him in this place.
(3) The Greek translation of the Septuagint renders the Ahasuerus of the Book of Esther by Artaxerxes, and is followed in this rendering by Josephus. There is no doubt that by this Artaxerxes Josephus meant the first of that name; for in the Antiquities, XI, vi, 1 he says that "after the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called Artaxerxes." He then proceeds to show how he married a Jewish wife, who was herself of the royal family and who is related to have saved the nation of the Jews. In a long chapter, he then gives his account of the story of Vashti, Esther and Mordecai. In spite of this rendering of the Septuagint and Josephus, there is no doubt that the Hebrew achashwerosh is the same as the Greek Xerxes; and there is no evidence that Artaxerxes I was ever called Xerxes by any of his contemporaries. The reason of the confusion of the names by the Septuagint and Josephus will probably remain forever a mystery.
R. Dick Wilson
|
Easton
the Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history. (2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.
|
HDBN
the silence of light; fervent to spoil
|
SBD
(the great warrior ). The first Artaxerxes is mentioned in ( Ezra 4:7 ) and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months. In ( Nehemiah 2:1 ) we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425.
|
| 亞遜其土 |
ASYNCRITUS |
|
|
|
ISBE
a-sin-kri-tus (Asunkritos, "incomparable"): An unknown Christian at Rome to whom Paul sent an affectionate salutation (Rom 16:14).
|
|
|
SBD
(incomparable ), a Christian at Rome, saluted by St. Paul. ( Romans 16:14 )
|
| 亞那 |
ANNAS |
|
代表
路3:2 徒4:6 約18:13 約18:24
|
|
ISBE
an-as (Annas; Westcott and Hort, The New Testament in Greek Hannas; Josephus Ananos, the Greek form of Hebrew chanan; "merciful," "gracious"; compare Neh 8:7, etc.):
(1) A high priest of the Jews, the virtual head of the priestly party in Jerusalem in the time of Christ, a man of commanding influence. He was the son of Seth (Josephus: Sethi), and was elevated to the high-priesthood by Quirinius, governor of Syria, 7 AD. At this period the office was filled and vacated at the caprice of the Roman procurators, and Annas was deposed by Valerius Gratus, 15 AD. But though deprived of official status, he continued to wield great power as the dominant member of the hierarchy, using members of his family as his willing instruments. That he was an adroit diplomatist is shown by the fact that five of his sons (Ant., XX, ix, 1) and his son-in-law Caiaphas (Jn 18:13) held the high-priesthood in almost unbroken succession, though he did not survive to see the office filled by his fifth son Annas or Ananus II, who caused Jas the Lords brother to be stoned to death (circa 62 AD). Another mark of his continued influence is, that long after he had lost his office he was still called "high priest," and his name appears first wherever the names of the chief members of the sacerdotal faction are given. Acts 4:6, "And Annas the high priest was there, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest." Annas is almost certainly called high priest in Jn 18:19,22, though in 18:13,24 Caiaphas is mentioned as the high priest. Note especially the remarkable phrase in Lk 3:2, "in the high-priesthood of Annas and Caiaphas," as if they were joint holders of the office. The cases In which Josephus gives the title "high-priest" to persons who no longer held the office afford no real parallel to this. The explanation seems to be that owing to age, ability and force of character Annas was the virtual, though Caiaphas the titular, high priest. He belonged to the Sadducean aristocracy, and, like others of that class, he seems to have been arrogant, astute, ambitious and enormously wealthy. He and his family were proverbial for their rapacity and greed. The chief source of their wealth seems to have been the sale of requisites for the temple sacrifices, such as sheep, doves, wine and oil, which they carried on in the four famous "booths of the sons of Annas" on the Mount of Olives, with a branch within the precincts of the temple itself. During the great feasts, they were able to extort high monopoly prices for theft goods. Hence, our Lords strong denunciation of those who made the house of prayer "a den of robbers" (Mk 11:15-19), and the curse in the Talmud, "Woe to the family of Annas! Woe to the serpent-like hisses" (Pes 57a). As to the part he played in the trial and death of our Lord, although he does not figure very prominently in the gospel narratives, he seems to have been mainly responsible for the course of events. Renans emphatic statement is substantially correct, "Annas was the principal actor in the terrible drama, and far more than Caiaphas, far more than Pilate, ought to bear the weight of the maledictions of mankind" (Life of Jesus). Caiaphas, indeed, as actual high priest, was the nominal head of the Sanhedrin which condemned Jesus, but the aged Annas was the ruling spirit. According to Jn 18:12,13, it was to him that the officers who arrested Jesus led Him first. "The reason given for that proceeding ("for he was father-in-law of Caiaphas") lays open alike the character of the man and the character of the trial" (Westcott, in the place cited). Annas (if he is the high priest of Jn 18:19-23, as seems most likely) questioned Him concerning His disciples and teaching. This trial is not mentioned by the synoptists, probably because it was merely informal and preliminary and of a private nature, meant to gather material for the subsequent trial. Failing to elicit anything to his purpose from Jesus, "Annas therefore sent him bound unto Caiaphas the high priest" (Jn 18:24 the King James Version is incorrect and misleading) for formal trial before the Sanhedrin, "but as one already stamped with a sign of condemnation" (Westcott). Doubtless Annas was present at the subsequent proceedings, but no further mention is made of him in New Testament, except that he was present at the meeting of the Sanhedrin after Pentecost when Peter and John defended themselves for preaching the gospel of the resurrection (Acts 4:6).
(2) Head of a family who returned with Ezra (1 Esdras 9:32), called "Harim" in Ezr 10:31.
D. Miall Edwards
|
Easton
was high priest A.D. 7-14. In A.D. 25 Caiaphas, who had married the daughter of Annas (John 18:13), was raised to that office, and probably Annas was now made president of the Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high priest along with Caiaphas (Luke 3:2). By the Mosaic law the high-priesthood was held for life (Num. 3:10); and although Annas had been deposed by the Roman procurator, the Jews may still have regarded him as legally the high priest. Our Lord was first brought before Annas, and after a brief questioning of him (John 18:19-23) was sent to Caiaphas, when some members of the Sanhedrim had met, and the first trial of Jesus took place (Matt. 26:57-68). This examination of our Lord before Annas is recorded only by John. Annas was president of the Sanhedrim before which Peter and John were brought (Acts 4:6).
|
HDBN
one who answers; humble
|
SBD
(humble ), the son of one Seth was appointed high priest A.D. 7 by Quirinus, the imperial governor of Syria, but was obliged by Valerius Gratus, procurator of Judea, to give way to Ismael, son of Phabi, at the beginning of the reign of Tiberius, A.D. 14. About A.D. 25 Joseph Caiaphas, son-in-law of An-nas, became high priest, ( John 18:13 ) but in Luke 3:2 Annas and Caiaphas are both called high priests. Our Lords first hearing, ( John 18:13 ) was before Annas, who then sent him bound to Caiaphas. Some maintain that the two, Annas and Caiaphas, were together at the head of the Jewish people,--Caiaphas as actual high priest, Annas as resident of the Sanhedrin- ( Acts 4:6 ) Others again suppose that Annas held the office of sagin , or substitute of the high priest; others still that Annas held the title and was really the ruling power. He lived to old age, having had five sons high priests.
|
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
|
NIV
靈修
新聞
貼圖
為教會
