60 lines
42 KiB
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60 lines
42 KiB
HTML
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<TITLE>Dictionary Info Blue Letter Bible</TITLE>
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var eastonArray = new Array ();
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eastonArray["$$T0001550"] = "<strong>Grecians:</strong> Hellenists, Greek-Jews; Jews born in a foreign country, and thus did not speak Hebrew (<a href=\"#\" onClick=\"return mV('Act',6,1);\">Act 6:1</a>; <a href=\"#\" onClick=\"return mV('Act',9,29);\">9:29</a>), nor join in the Hebrew services of the Jews in Palestine, but had synagogues of their own in Jerusalem. <a href=\"#\" onClick=\"return mV('Joe',3,6);\">Joe 3:6</a> = Greeks.";
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eastonArray["$$T0001551"] = "<strong>Greece:</strong> orginally consisted of the four provinces of Macedonia, Epirus, Achaia, and Peleponnesus. In <a href=\"#\" onClick=\"return mV('Act',20,2);\">Act 20:2</a> it designates only the Roman province of Macedonia. Greece was conquered by the Romans B.C. 146. After passing through various changes it was erected into an independent monarchy in 1831.<br><br>Moses makes mention of Greece under the name of Javan (<a href=\"#\" onClick=\"return mV('Gen',10,'2-5');\">Gen 10:2-5</a>); and this name does not again occur in the Old Testament till the time of Joel (<a href=\"#\" onClick=\"return mV('Joe',3,6);\">Joe 3:6</a>). Then the Greeks and Hebrews first came into contact in the Tyrian slave-market. Prophetic notice is taken of Greece in <a href=\"#\" onClick=\"return mV('Dan',8,21);\">Dan 8:21</a>.<br><br>The cities of Greece were the special scenes of the labours of the apostle Paul.";
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eastonArray["$$T0001552"] = "<strong>Greek:</strong> Found only in the New Testament, where a distinction is observed between \"Greek\" and \"Grecian\" (q.v.). The former is<br><br><(1) a Greek by race (<a href=\"#\" onClick=\"return mV('Act',16,'1-3');\">Act 16:1-3</a>; <a href=\"#\" onClick=\"return mV('Act',18,17);\">18:17</a>; <a href=\"#\" onClick=\"return mV('Rom',1,14);\">Rom 1:14</a>), or<br><br>(2) a Gentile as opposed to a Jew (<a href=\"#\" onClick=\"return mV('Rom',2,9,10);\">Rom 2:9-10</a>). The latter, meaning properly \"one who speaks Greek,\" is a foreign Jew opposed to a home Jew who dwelt in Palestine.<br><br>The word \"Grecians\" in <a href=\"#\" onClick=\"return mV('Act',11,20);\">Act 11:20</a> should be \"Greeks,\" denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts (\"Hellenes\").";
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eastonArray["$$T0001553"] = "<strong>Greyhound:</strong> (<a href=\"#\" onClick=\"return mV('Pro',30,31);\">Pro 30:31</a>), the rendering of the Hebrew <i>zarzir mothnayim</i>, meaning literally \"girded as to the lions.\" Some (Gesen.; R.V. marg.) render it \"war-horse.\" The LXX. and Vulgate versions render it \"cock.\" It has been by some interpreters rendered also \"stag\" and \"warrior,\" as being girded about or panoplied, and \"wrestler.\" The greyhound, however, was evidently known in ancient times, as appears from Egyptian monuments.";
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eastonArray["$$T0001554"] = "<strong>Grind:</strong> (<a href=\"#\" onClick=\"return mV('Exd',32,20);\">Exd 32:20</a>; <a href=\"#\" onClick=\"return mV('Deu',9,21);\">Deu 9:21</a>; <a href=\"#\" onClick=\"return mV('Jdg',16,21);\">Jdg 16:21</a>), to crush small (Heb. tahan); to oppress the poor (<a href=\"#\" onClick=\"return mV('Isa',3,5);\">Isa 3:5</a>). The hand-mill was early used by the Hebrews (<a href=\"#\" onClick=\"return mV('Num',11,8);\">Num 11:8</a>). It consisted of two stones, the upper (<a href=\"#\" onClick=\"return mV('Deu',24,6);\">Deu 24:6</a>; <a href=\"#\" onClick=\"return mV('2Sa',11,21);\">2Sa 11:21</a>) being movable and slightly concave, the lower being stationary. The grinders mentioned <a href=\"#\" onClick=\"return mV('Ecc',12,3);\">Ecc 12:3</a> are the teeth. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002550');\">MILL</a>.)";
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eastonArray["$$T0001555"] = "<strong>Grizzled:</strong> party-coloured, as goats (<a href=\"#\" onClick=\"return mV('Gen',31,10,12);\">Gen 31:10, 12</a>), horses (<a href=\"#\" onClick=\"return mV('Zec',6,3,6);\">Zec 6:3, 6</a>).";
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eastonArray["$$T0001556"] = "<strong>Grove:</strong><br><br>(1.) Heb. 'asherah, properly a wooden image, or a pillar representing Ashtoreth, a sensual Canaanitish goddess, probably usually set up in a grove (<a href=\"#\" onClick=\"return mV('2Ki',21,7);\">2Ki 21:7</a>; <a href=\"#\" onClick=\"return mV('2Ki',23,4);\">23:4</a>). In the Revised Version the word \"Asherah\" (q.v.) is introduced as a proper noun, the name of the wooden symbol of a goddess, with the plurals Asherim (<a href=\"#\" onClick=\"return mV('Exd',34,13);\">Exd 34:13</a>) and Asheroth (<a href=\"#\" onClick=\"return mV('Jdg',3,13);\">Jdg 3:13</a>).<br><br>The LXX. have rendered <i>asherah</i> in <a href=\"#\" onClick=\"return mV('2Ch',15,16);\">2Ch 15:16</a> by \"Astarte.\" The Vulgate has done this also in <a href=\"#\" onClick=\"return mV('Jdg',3,7);\">Jdg 3:7</a>.<br><br>(2.) Heb. 'eshel (<a href=\"#\" onClick=\"return mV('Gen',21,33);\">Gen 21:33</a>). In <a href=\"#\" onClick=\"return mV('1Sa',22,6);\">1Sa 22:6</a> and <a href=\"#\" onClick=\"return mV('1Sa',31,13);\">1Sa 31:13</a> the Authorized Version renders this word by \"tree.\" In all these passages the Revised Version renders by \"tamarisk tree.\" It has been identified with the <i>Tamariscus orientalis</i>, five species of which are found in Palestine.<br><br>(3.) The Heb. word 'elon, uniformly rendered in the Authorized Version by \"plain,\" properly signifies a grove or plantation. In the Revised Version it is rendered, pl., \"oaks\" (<a href=\"#\" onClick=\"return mV('Gen',13,18);\">Gen 13:18</a>; <a href=\"#\" onClick=\"return mV('Gen',14,13);\">14:13</a>; <a href=\"#\" onClick=\"return mV('Gen',18,1);\">18:1</a>; <a href=\"#\" onClick=\"return mV('Gen',12,6);\">12:6</a>; <a href=\"#\" onClick=\"return mV('Deu',11,30);\">Deu 11:30</a>; <a href=\"#\" onClick=\"return mV('Jos',19,33);\">Jos 19:33</a>). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (<a href=\"#\" onClick=\"return mV('Jer',17,3);\">Jer 17:3</a>; <a href=\"#\" onClick=\"return mV('Eze',20,28);\">Eze 20:28</a>).";
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eastonArray["$$T0001557"] = "<strong>Guard:</strong><br><br>(1.) Heb. tabbah [properly a \"cook,\" and in a secondary sense \"executioner,\" because this office fell to the lot of the cook in Eastern countries], the bodyguard of the kings of Egypt (<a href=\"#\" onClick=\"return mV('Gen',37,36);\">Gen 37:36</a>) and Babylon (<a href=\"#\" onClick=\"return mV('2Ki',25,8);\">2Ki 25:8</a>; <a href=\"#\" onClick=\"return mV('Jer',40,1);\">Jer 40:1</a>; <a href=\"#\" onClick=\"return mV('Dan',2,14);\">Dan 2:14</a>).<br><br>(2.) Heb. rats, properly a \"courier,\" one whose office was to run before the king's chariot (<a href=\"#\" onClick=\"return mV('2Sa',15,1);\">2Sa 15:1</a>; <a href=\"#\" onClick=\"return mV('1Ki',1,5);\">1Ki 1:5</a>). The couriers were also military guards (<a href=\"#\" onClick=\"return mV('1Sa',22,17);\">1Sa 22:17</a>; <a href=\"#\" onClick=\"return mV('2Ki',10,25);\">2Ki 10:25</a>). They were probably the same who under David were called Pelethites (<a href=\"#\" onClick=\"return mV('1Ki',14,27);\">1Ki 14:27</a>; <a href=\"#\" onClick=\"return mV('2Sa',15,1);\">2Sa 15:1</a>).<br><br>(3.) Heb. mishmereth, one who watches (<a href=\"#\" onClick=\"return mV('Neh',4,22);\">Neh 4:22</a>), or a watch-station (<a href=\"#\" onClick=\"return mV('Neh',7,3);\">7:3</a>; <a href=\"#\" onClick=\"return mV('Neh',12,9);\">12:9</a>; <a href=\"#\" onClick=\"return mV('Job',7,12);\">Job 7:12</a>).<br><br>In the New Testament (<a href=\"#\" onClick=\"return mV('Mar',6,27);\">Mar 6:27</a>) the Authorized Version renders the Greek <i>spekulator</i> by \"executioner,\" earlier English versions by \"hangman,\" the Revised Version by \"soldier of his guard.\" The word properly means a \"pikeman\" or \"halberdier,\" of whom the bodyguard of kings and princes was composed. In <a href=\"#\" onClick=\"return mV('Mat',27,65,66);\">Mat 27:65-66</a>; <a href=\"#\" onClick=\"return mV('Mat',28,11);\">28:11</a>, the Authorized Version renders the Greek <i>kustodia</i> by \"watch,\" and the Revised Version by \"guard,\" the Roman guard, which consisted of four soldiers, who were relieved every three hours (<a href=\"#\" onClick=\"return mV('Act',12,4);\">Act 12:4</a>). The \"captain of the guard\" mentioned <a href=\"#\" onClick=\"return mV('Act',28,16);\">Act 28:16</a> was the commander of the Praetorian troops, whose duty it was to receive and take charge of all prisoners from the provinces.";
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eastonArray["$$T0001558"] = "<strong>Guest-chamber:</strong> the spare room on the upper floor of an Eastern dwelling (<a href=\"#\" onClick=\"return mV('Mar',14,14);\">Mar 14:14</a>; <a href=\"#\" onClick=\"return mV('Luk',22,11);\">Luk 22:11</a>). In <a href=\"#\" onClick=\"return mV('Luk',2,7);\">Luk 2:7</a> the word is translated \"inn\" (q.v.).";
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eastonArray["$$T0001559"] = "<strong>Gur:</strong> a whelp, a place near Ibleam where Jehu's servants overtook and mortally wounded king Ahaziah (<a href=\"#\" onClick=\"return mV('2Ki',9,27);\">2Ki 9:27</a>); an ascent from the plain of Jezreel.";
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eastonArray["$$T0001560"] = "<strong>Gur-baal:</strong> sojourn of Baal, a place in Arabia (<a href=\"#\" onClick=\"return mV('2Ch',26,7);\">2Ch 26:7</a>) where there was probably a temple of Baal.";
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eastonArray["$$T0001561"] = "<strong>Gutter:</strong> Heb. tsinnor, (<a href=\"#\" onClick=\"return mV('2Sa',5,8);\">2Sa 5:8</a>). This Hebrew word occurs only elsewhere in <a href=\"#\" onClick=\"return mV('Psa',42,7);\">Psa 42:7</a> in the plural, where it is rendered \"waterspouts.\" It denotes some passage through which water passed; a water-course.<br><br>In <a href=\"#\" onClick=\"return mV('Gen',30,38,41);\">Gen 30:38, 41</a> the Hebrew word rendered \"gutters\" is <i>rahat</i>, and denotes vessels overflowing with water for cattle (<a href=\"#\" onClick=\"return mV('Exd',2,16);\">Exd 2:16</a>); drinking-troughs.";
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eastonArray["$$T0001562"] = "<strong>Habakkuk:</strong> embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.";
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eastonArray["$$T0001563"] = "<strong>Habakkuk, Prophecies of:</strong> were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: \"When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (<a href=\"#\" onClick=\"return mV('Hab',1,'2-17');\">Hab 1:2-17</a>). And on this occasion the future punishment of the Chaldeans was revealed to him (<a href=\"#\" onClick=\"return mV('Hab',2,'1-');\">Hab 2</a>). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised.\" The third chapter is a sublime song dedicated \"to the chief musician,\" and therefore intended apparently to be used in the worship of God. It is \"unequalled in majesty and splendour of language and imagery.\"<br><br>The passage in <a href=\"#\" onClick=\"return mV('Hab',2,4);\">Hab 2:4</a>, \"The just shall live by his faith,\" is quoted by the apostle in <a href=\"#\" onClick=\"return mV('Rom',1,17);\">Rom 1:17</a>. (<a href=\"#\" onClick=\"return mV('Gal',3,12);\">Gal 3:12</a>; <a href=\"#\" onClick=\"return mV('Hbr',10,37,38);\">Hbr 10:37-38</a>.)";
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eastonArray["$$T0001564"] = "<strong>Habergeon:</strong> an Old English word for breastplate. In <a href=\"#\" onClick=\"return mV('Job',41,26);\">Job 41:26</a> (Heb. shiryah) it is properly a \"coat of mail;\" the Revised Version has \"pointed shaft.\" In <a href=\"#\" onClick=\"return mV('Exd',28,32);\">Exd 28:32</a>; <a href=\"#\" onClick=\"return mV('Exd',39,23);\">39:23</a>, it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is <i>tahra</i>, which is of Egyptian origin. The Revised Version, however, renders it by \"coat of mail.\" (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000315');\">ARMOUR</a>.)";
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eastonArray["$$T0001565"] = "<strong>Habitation:</strong> God is the habitation of his people, who find rest and safety in him (<a href=\"#\" onClick=\"return mV('Psa',71,3);\">Psa 71:3</a>; <a href=\"#\" onClick=\"return mV('Psa',91,9);\">91:9</a>). Justice and judgment are the habitation of God's throne (<a href=\"#\" onClick=\"return mV('Psa',89,14);\">Psa 89:14</a>, Heb. mekhon, \"foundation\"), because all his acts are founded on justice and judgment. (See <a href=\"#\" onClick=\"return mV('Psa',132,5,13);\">Psa 132:5, 13</a>; <a href=\"#\" onClick=\"return mV('Eph',2,22);\">Eph 2:22</a>, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (<a href=\"#\" onClick=\"return mV('Isa',57,15);\">Isa 57:15</a>), i.e., dwells not only among men, but in eternity, where time is unknown; and \"the praises of Israel\" (<a href=\"#\" onClick=\"return mV('Psa',22,3);\">Psa 22:3</a>), i.e., he dwells among those praises and is continually surrounded by them.";
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eastonArray["$$T0001566"] = "<strong>Habor:</strong> the united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (<a href=\"#\" onClick=\"return mV('1Ch',5,26);\">1Ch 5:26</a>). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture.<br><br>There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.";
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eastonArray["$$T0001567"] = "<strong>Hachilah:</strong> the darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, \"on the south of Jeshimon\" (i.e., of the \"waste\"), the district to which one looks down from the plateau of Ziph (<a href=\"#\" onClick=\"return mV('1Sa',23,19);\">1Sa 23:19</a>). After his reconciliation with Saul at Engedi (<a href=\"#\" onClick=\"return mV('1Sa',24,'1-8');\">24:1-8</a>), David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (<a href=\"#\" onClick=\"return mV('1Sa',26,'1-4');\">26:1-4</a>) renewed his pursuit of David, and \"pitched in the hill of Hachilah.\" David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (<a href=\"#\" onClick=\"return mV('1Sa',26,'13-25');\">1Sa 26:13-25</a>).";
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eastonArray["$$T0001568"] = "<strong>Hadad:</strong> Adod, brave (?), the name of a Syrian god.<br><br>(1.) An Edomite king who defeated the Midianites (<a href=\"#\" onClick=\"return mV('Gen',36,35);\">Gen 36:35</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,46);\">1Ch 1:46</a>).<br><br>(2.) Another Edomite king (<a href=\"#\" onClick=\"return mV('1Ch',1,50,51);\">1Ch 1:50-51</a>), called also Hadar (<a href=\"#\" onClick=\"return mV('Gen',36,39);\">Gen 36:39</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,51);\">1Ch 1:51</a>).<br><br>(3.) One of \"the king's seed in Edom.\" He fled into Egypt, where he married the sister of Pharaoh's wife (<a href=\"#\" onClick=\"return mV('1Ki',11,'14-22');\">1Ki 11:14-22</a>). He became one of Solomon's adversaries.<br><br>Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (<a href=\"#\" onClick=\"return mV('1Ch',1,30);\">1Ch 1:30</a>). Called also Hadar (<a href=\"#\" onClick=\"return mV('Gen',25,15);\">Gen 25:15</a>).";
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eastonArray["$$T0001569"] = "<strong>Hadadezer:</strong> Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north \"to recover his border\" (<a href=\"#\" onClick=\"return mV('2Sa',8,3);\">2Sa 8:3</a>, A.V.); but rather, as the Revised Version renders, \"to recover his dominion\", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (<a href=\"#\" onClick=\"return mV('2Sa',10,17);\">2Sa 10:17</a>). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, \"shields of gold\" and \"very much brass,\" from which afterwards the \"brasen sea, and the pillars, and the vessels of brass\" for the temple were made (<a href=\"#\" onClick=\"return mV('1Ch',18,8);\">1Ch 18:8</a>), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (<a href=\"#\" onClick=\"return mV('2Sa',10,'15-19');\">2Sa 10:15-19</a>; <a href=\"#\" onClick=\"return mV('1Ch',19,'15-19');\">1Ch 19:15-19</a>).";
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eastonArray["$$T0001570"] = "<strong>Hadad-rimmon:</strong> (composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (<a href=\"#\" onClick=\"return mV('Zec',12,11);\">Zec 12:11</a>) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (<a href=\"#\" onClick=\"return mV('2Ch',35,'22-25');\">2Ch 35:22-25</a>). It has been identified with the modern Rummaneh, a village \"at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim.\"";
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eastonArray["$$T0001571"] = "<strong>Hadar:</strong> Adod, brave (?).<br><br>(1.) A son of Ishmael (<a href=\"#\" onClick=\"return mV('Gen',25,15);\">Gen 25:15</a>); in <a href=\"#\" onClick=\"return mV('1Ch',1,30);\">1Ch 1:30</a> written Hadad.<br><br>(2.) One of the Edomitish kings (<a href=\"#\" onClick=\"return mV('Gen',36,39);\">Gen 36:39</a>) about the time of Saul. Called also Hadad (<a href=\"#\" onClick=\"return mV('1Ch',1,50,51);\">1Ch 1:50-51</a>).<br><br>It is probable that in these cases Hadar may be an error simply of transcription for Hadad.";
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eastonArray["$$T0001572"] = "<strong>Hadarezer:</strong> Adod is his help, the name given to Hadadezer (<a href=\"#\" onClick=\"return mV('2Sa',8,'3-12');\">2Sa 8:3-12</a>) in <a href=\"#\" onClick=\"return mV('2Sa',10,'1-');\">2Sa 10</a>.";
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eastonArray["$$T0001573"] = "<strong>Hadashah:</strong> new, a city in the valley of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,37);\">Jos 15:37</a>).";
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eastonArray["$$T0001574"] = "<strong>Hadassah:</strong> myrtle, the Jewish name of Esther (q.v.), <a href=\"#\" onClick=\"return mV('Est',2,7);\">Est 2:7</a>.";
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eastonArray["$$T0001575"] = "<strong>Hadattah:</strong> new, one of the towns in the extreme south of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,25);\">Jos 15:25</a>).";
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eastonArray["$$T0001576"] = "<strong>Hades:</strong> that which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (<a href=\"#\" onClick=\"return mV('Gen',42,38);\">Gen 42:38</a>; <a href=\"#\" onClick=\"return mV('Psa',139,8);\">Psa 139:8</a>; <a href=\"#\" onClick=\"return mV('Hsa',13,14);\">Hsa 13:14</a>; <a href=\"#\" onClick=\"return mV('Isa',14,9);\">Isa 14:9</a>). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being \"brought down to hell\" (hades), i.e., simply to the lowest debasement, (<a href=\"#\" onClick=\"return mV('Mat',11,23);\">Mat 11:23</a>). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (<a href=\"#\" onClick=\"return mV('Mat',16,18);\">16:18</a>), i.e., Christ's church can never die.<br><br>In <a href=\"#\" onClick=\"return mV('Luk',16,23);\">Luk 16:23</a> it is most distinctly associated with the doom and misery of the lost.<br><br>In <a href=\"#\" onClick=\"return mV('Act',2,'27-31');\">Act 2:27-31</a> Peter quotes the LXX. version of <a href=\"#\" onClick=\"return mV('Psa',16,'8-11');\">Psa 16:8-11</a>, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (<a href=\"#\" onClick=\"return mV('Psa',30,3);\">Psa 30:3</a>) he was recalled to life.";
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eastonArray["$$T0001577"] = "<strong>Hadid:</strong> pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (<a href=\"#\" onClick=\"return mV('Ezr',2,33);\">Ezr 2:33</a>; <a href=\"#\" onClick=\"return mV('Neh',7,37);\">Neh 7:37</a>). It is identified with the modern el-Haditheh, 3 miles east of Lydda.";
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eastonArray["$$T0001578"] = "<strong>Hadlai:</strong> resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.";
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eastonArray["$$T0001579"] = "<strong>Hadoram:</strong> is exalted.<br><br>(1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (<a href=\"#\" onClick=\"return mV('1Ch',18,10);\">1Ch 18:10</a>; Joram <a href=\"#\" onClick=\"return mV('2Sa',8,10);\">2Sa 8:10</a>).<br><br>(2.) The fifth son of Joktan, the founder of an Arab tribe (<a href=\"#\" onClick=\"return mV('Gen',10,27);\">Gen 10:27</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,21);\">1Ch 1:21</a>).<br><br>(3.) One who was \"over the tribute;\" i.e., \"over the levy.\" He was stoned by the Israelites after they had revolted from Rehoboam (<a href=\"#\" onClick=\"return mV('2Ch',10,18);\">2Ch 10:18</a>). Called also Adoram (<a href=\"#\" onClick=\"return mV('2Sa',20,24);\">2Sa 20:24</a>) and Adoniram (<a href=\"#\" onClick=\"return mV('1Ki',4,6);\">1Ki 4:6</a>).";
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eastonArray["$$T0001580"] = "<strong>Hadrach:</strong> the name of a country (<a href=\"#\" onClick=\"return mV('Zec',9,1);\">Zec 9:1</a>) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that \"Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755.\"";
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eastonArray["$$T0001581"] = "<strong>Haemorrhoids:</strong> or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (<a href=\"#\" onClick=\"return mV('1Sa',5,'6-8');\">1Sa 5:6-8</a>). But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (<a href=\"#\" onClick=\"return mV('1Sa',5,'9-12');\">9-12</A>; <a href=\"#\" onClick=\"return mV('1Sa',6,'1-9');\">6:1-9</a>).";
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eastonArray["$$T0001582"] = "<strong>Haft:</strong> a handle as of a dagger (<a href=\"#\" onClick=\"return mV('Jdg',3,22);\">Jdg 3:22</a>).";
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eastonArray["$$T0001583"] = "<strong>Hagar:</strong> flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (<a href=\"#\" onClick=\"return mV('Gen',16,1);\">Gen 16:1</a>; <a href=\"#\" onClick=\"return mV('Gen',21,9,10);\">21:9-10</a>), whom she gave to Abraham (q.v.) as a secondary wife (<a href=\"#\" onClick=\"return mV('Gen',16,2);\">16:2</a>). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi (\"the well of the visible God\"), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (<a href=\"#\" onClick=\"return mV('Gen',16,16);\">16</a>) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (<a href=\"#\" onClick=\"return mV('Gen',21,14);\">Gen 21:14</a>). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar \"lifted up her voice and wept,\" and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (<a href=\"#\" onClick=\"return mV('Gen',21,18,19);\">Gen 21:18-19</a>).<br><br>Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (<a href=\"#\" onClick=\"return mV('Gen',21,20,21);\">Gen 21:20-21</a>).<br><br>\"Hagar\" allegorically represents the Jewish church (<a href=\"#\" onClick=\"return mV('Gal',4,24);\">Gal 4:24</a>), in bondage to the ceremonial law; while \"Sarah\" represents the Christian church, which is free.";
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eastonArray["$$T0001584"] = "<strong>Hagarene:</strong> or Hagarite.<br><br>(1.) One of David's mighty men (<a href=\"#\" onClick=\"return mV('1Ch',11,38);\">1Ch 11:38</a>), the son of a foreigner.<br><br>(2.) Used of Jaziz (<a href=\"#\" onClick=\"return mV('1Ch',27,31);\">1Ch 27:31</a>), who was over David's flocks. \"A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle.\"<br><br>(3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (<a href=\"#\" onClick=\"return mV('1Ch',5,'1-')\">1Ch 5</a>), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.<br><br>Subsequently the \"Hagarenes,\" still residing in the land on the east of Jordan, entered into a conspiracy against Israel (<a href=\"#\" onClick=\"return mV('Psa',83,6);\">Psa 83:6</a>). They are distinguished from the Ishmaelites.";
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eastonArray["$$T0001585"] = "<strong>Haggai:</strong> festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (<a href=\"#\" onClick=\"return mV('Ezr',6,14);\">Ezr 6:14</a>), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000975');\">DARIUS [2]</a>.) Haggai's prophecies have thus been characterized:, \"There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (<a href=\"#\" onClick=\"return mV('Hag',2,4);\">Hag 2:4</a>). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (<a href=\"#\" onClick=\"return mV('Hag',1,5,7);\">Hag 1:5, 7</a>; <a href=\"#\" onClick=\"return mV('Hag',2,15,18);\">2:15, 18</a>). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'\", Stanley's Jewish Church. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003426');\">SIGNET</a>.)";
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eastonArray["$$T0001586"] = "<strong>Haggai, Book of:</strong> consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.<br><br>Chapter first comprehends the first address (<a href=\"#\" onClick=\"return mV('Hag',1,'2-11');\">Hag 1:2-11) and its effects (<a href=\"#\" onClick=\"return mV('Hag',1,'12-15');\">Hag 1:12-15</a>). Chapter second contains,<br><br>(1.) The second prophecy (<a href=\"#\" onClick=\"return mV('Hag',2,'1-9');\">Hag 2:1-9</a>), which was delivered a month after the first.<br><br>(2.) The third prophecy (<a href=\"#\" onClick=\"return mV('Hag',2,'10-19');\">Hag 2:10-19</a>), delivered two months and three days after the second; and<br><br>(3.) The fourth prophecy (<a href=\"#\" onClick=\"return mV('Hag',2,'20-23');\">Hag 2:20-23</a>), delivered on the same day as the third.<br><br>These discourses are referred to in <a href=\"#\" onClick=\"return mV('Ezr',5,1);\">Ezr 5:1</a>; <a href=\"#\" onClick=\"return mV('Ezr',6,14);\">6:14</a>; <a href=\"#\" onClick=\"return mV('Heb',12,26);\">Heb 12:26</a>. (<a href=\"#\" onClick=\"return mV('Hag',2,7,8,22);\">Hag 2:7-8, 22</a>.)";
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eastonArray["$$T0001587"] = "<strong>Haggith:</strong> festive; the dancer, a wife of David and the mother of Adonijah (<a href=\"#\" onClick=\"return mV('2Sa',3,4);\">2Sa 3:4</a>; <a href=\"#\" onClick=\"return mV('1Ki',1,5,11);\">1Ki 1:5, 11</a>; <a href=\"#\" onClick=\"return mV('1Ki',2,13);\">2:13</a>; <a href=\"#\" onClick=\"return mV('1Ch',3,2);\">1Ch 3:2</a>), who, like Absalom, was famed for his beauty.";
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eastonArray["$$T0001588"] = "<strong>Hagiographa:</strong> the holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., \"Writings.\" It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000580');\">BIBLE</a>.)<br><br>In the New Testament (<a href=\"#\" onClick=\"return mV('Luk',24,44);\">Luk 24:44</a>) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.";
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eastonArray["$$T0001589"] = "<strong>Hail!:</strong> a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek <i>Chaire</i>, \"Rejoice\" (<a href=\"#\" onClick=\"return mV('Luk',1,8);\">Luk 1:8</a>). Used in mockery in <a href=\"#\" onClick=\"return mV('Mat',27,29);\">Mat 27:29</a>.";
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eastonArray["$$T0001590"] = "<strong>Hail:</strong> frozen rain-drops; one of the plagues of Egypt (<a href=\"#\" onClick=\"return mV('Exd',9,23);\">Exd 9:23</a>). It is mentioned by Haggai as a divine judgment (<a href=\"#\" onClick=\"return mV('Hag',2,17);\">Hag 2:17</a>). A hail-storm destroyed the army of the Amorites when they fought against Joshua (<a href=\"#\" onClick=\"return mV('Jos',10,11);\">Jos 10:11</a>). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (<a href=\"#\" onClick=\"return mV('Eze',13,11);\">Eze 13:11</a>). (See also <a href=\"#\" onClick=\"return mV('Eze',38,22);\">Eze 38:22</a>; <a href=\"#\" onClick=\"return mV('Rev',8,7);\">Rev 8:7</a>; <a href=\"#\" onClick=\"return mV('Rev',11,19);\">11:19</a>; <a href=\"#\" onClick=\"return mV('Rev',16,21);\">16:21</a>.)";
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eastonArray["$$T0001591"] = "<strong>Hair:</strong><br><br>(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. \"So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.\" Joseph shaved himself before going in to Pharoah (<a href=\"#\" onClick=\"return mV('Gen',41,14);\">Gen 41:14</a>). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.<br><br>(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.<br><br>(3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (<a href=\"#\" onClick=\"return mV('1Cr',11,14,15);\">1Cr 11:14-15</a>). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (<a href=\"#\" onClick=\"return mV('1Ti',2,9);\">1Ti 2:9</a>, and <a href=\"#\" onClick=\"return mV('1Pe',3,3);\">1Pe 3:3</a>, as regards women.)<br><br>(4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (<a href=\"#\" onClick=\"return mV('Luk',7,38);\">Luk 7:38</a>; <a href=\"#\" onClick=\"return mV('Jhn',11,2);\">Jhn 11:2</a>; <a href=\"#\" onClick=\"return mV('1Cr',11,6);\">1Cr 11:6</a>), while the men preserved theirs as a rule at a moderate length by frequent clipping.<br><br>Baldness disqualified any one for the priest's office. (<a href=\"#\" onClick=\"return mV('Lev',21,5)\">Lev 21:5</a>).<br><br>Elijah is called a \"hairy man\" (<a href=\"#\" onClick=\"return mV('2Ki',1,8);\">2Ki 1:8</a>) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.<br><br>Long hair is especially noticed in the description of Absalom's person (<a href=\"#\" onClick=\"return mV('2Sa',14,26);\">2Sa 14:26</a>); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (<a href=\"#\" onClick=\"return mV('Num',6,5);\">Num 6:5</a>; <a href=\"#\" onClick=\"return mV('Jdg',13,5);\">Jdg 13:5</a>) and others in token of special mercies (<a href=\"#\" onClick=\"return mV('Act',18,18);\">Act 18:18</a>).<br><br>In times of affliction the hair was cut off (<a href=\"#\" onClick=\"return mV('Isa',3,17,24);\">Isa 3:17, 24</a>; <a href=\"#\" onClick=\"return mV('Isa',15,2);\">15:2</a>; <a href=\"#\" onClick=\"return mV('Isa',22,12);\">22:12</a>; <a href=\"#\" onClick=\"return mV('Jer',7,29);\">Jer 7:29</a>; <a href=\"#\" onClick=\"return mV('Amo',8,10);\">Amo 8:10</a>). Tearing the hair and letting it go dishevelled were also tokens of grief (<a href=\"#\" onClick=\"return mV('Ezr',9,3);\">Ezr 9:3</a>). \"Cutting off the hair\" is a figure of the entire destruction of a people (<a href=\"#\" onClick=\"return mV('Isa',7,20);\">Isa 7:20</a>). The Hebrews anointed the hair profusely with fragrant ointments (<a href=\"#\" onClick=\"return mV('Rth',3,3);\">Rth 3:3</a>; <a href=\"#\" onClick=\"return mV('2Sa',14,2);\">2Sa 14:2</a>; <a href=\"#\" onClick=\"return mV('Psa',23,5);\">Psa 23:5</a>; <a href=\"#\" onClick=\"return mV('Psa',45,7);\">45:7</a>, etc.), especially in seasons of rejoicing (<a href=\"#\" onClick=\"return mV('Mat',6,17);\">Mat 6:17</a>; <a href=\"#\" onClick=\"return mV('Luk',7,46);\">Luk 7:46</a>).";
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eastonArray["$$T0001592"] = "<strong>Hakkoz:</strong> the thorn, the head of one of the courses of the priests (<a href=\"#\" onClick=\"return mV('1Ch',24,10);\">1Ch 24:10</a>).";
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eastonArray["$$T0001593"] = "<strong>Halah:</strong> a district of Media to which captive Israelites were transported by the Assyrian kings (<a href=\"#\" onClick=\"return mV('2Ki',17,6);\">2Ki 17:6</a>; <a href=\"#\" onClick=\"return mV('2Ki',18,11);\">18:11</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,26);\">1Ch 5:26</a>). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.";
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eastonArray["$$T0001594"] = "<strong>Halak:</strong> smooth; bald, a hill at the southern extremity of Canaan (<a href=\"#\" onClick=\"return mV('Jos',11,17);\">Jos 11:17</a>). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.";
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eastonArray["$$T0001595"] = "<strong>Halhul:</strong> full of hollows, a town in the highlands of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,58);\">Jos 15:58</a>). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (<a href=\"#\" onClick=\"return mV('2Sa',24,11);\">2Sa 24:11</a>), was buried here.";
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eastonArray["$$T0001596"] = "<strong>Hall:</strong> (<a href=\"#\" onClick=\"return mV('Luk',22,55);\">Luk 22:55</a>; R.V., \"court\"), the open court or quadrangle belonging to the high priest's house. In <a href=\"#\" onClick=\"return mV('Mat',26,69);\">Mat 26:69</a> and <a href=\"#\" onClick=\"return mV('Mar',14,66);\">Mar 14:66</a> this word is incorrectly rendered \"palace\" in the Authorized Version, but correctly \"court\" in the Revised Version. In <a href=\"#\" onClick=\"return mV('Jhn',10,1,16);\">Jhn 10:1, 16</a> it means a \"sheep-fold.\" In <a href=\"#\" onClick=\"return mV('Mat',27,27);\">Mat 27:27</a> and <a href=\"#\" onClick=\"return mV('Mar',15,16);\">Mar 15:16</a> (A.V., \"common hall; \" R.V., \"palace\") it refers to the proetorium or residence of the Roman governor at Jerusalem. The \"porch\" in <a href=\"#\" onClick=\"return mV('Mat',26,71);\">Mat 26:71</a> is the entrance-hall or passage leading into the central court, which is open to the sky.";
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eastonArray["$$T0001597"] = "<strong>Hallel:</strong> praise, the name given to the group of <a href=\"#\" onClick=\"return mV('Psa',113,'1-');\">Psalms 113-118</a>, which are preeminently psalms of praise. It is called \"The Egyptian Hallel,\" because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (<a href=\"#\" onClick=\"return mV('Mat',26,30);\">Mat 26:30</a>; <a href=\"#\" onClick=\"return mV('Mar',14,26);\">Mar 14:26</a>).<br><br>There is also another group called \"The Great Hallel,\" comprehending <a href=\"#\" onClick=\"return mV('Psa',118,'1-');\">Psalms 118-136</a>, which was recited on the first evening at the Passover supper and on occasions of great joy.";
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eastonArray["$$T0001598"] = "<strong>Hallelujah:</strong> praise ye Jehovah, frequently rendered \"Praise ye the LORD,\" stands at the beginning of ten of the Psalms (<a href=\"#\" onClick=\"return mV('Psa',106,'1-');\">106</a>; <a href=\"#\" onClick=\"return mV('Psa',111,'1-');\">111-113</a>; <a href=\"#\" onClick=\"return mV('Psa',135,'1-');\">135</a>; <a href=\"#\" onClick=\"return mV('Psa',146,'1-');\">146-150</a>), hence called \"Hallelujah Psalms.\" From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in <a href=\"#\" onClick=\"return mV('Rev',19,1,3,4,6);\">Rev 19:1, 3-4, 6</a>.";
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eastonArray["$$T0001599"] = "<strong>Hallow:</strong> to render sacred, to consecrate (<a href=\"#\" onClick=\"return mV('Exd',28,38);\">Exd 28:38</a>; <a href=\"#\" onClick=\"return mV('Exd',29,1);\">29:1</a>). This word is from the Saxon, and properly means \"to make holy.\" The name of God is \"hallowed\", i.e., is reverenced as holy (<a href=\"#\" onClick=\"return mV('Mat',6,9);\">Mat 6:9</a>).";
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