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eastonArray["$$T0002950"] = "<strong>Pieces:</strong><br><br>(1.) of silver. In <a href=\"#\" onClick=\"return mV('Psa',68,30);\">Psa 68:30</a> denotes \"fragments,\" and not properly money. In <a href=\"#\" onClick=\"return mV('1Sa',2,36);\">1Sa 2:36</a> (Heb. agorah), properly a \"small sum\" as wages, weighed rather than coined. <a href=\"#\" onClick=\"return mV('Jos',24,32);\">Jos 24:32</a> (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (<a href=\"#\" onClick=\"return mV('Gen',33,19);\">Gen 33:19</a>).<br><br>(2.) The word pieces is omitted in many passages, as <a href=\"#\" onClick=\"return mV('Gen',20,16);\">Gen 20:16</a>; <a href=\"#\" onClick=\"return mV('Gen',37,28);\">37:28</a>; <a href=\"#\" onClick=\"return mV('Gen',45,22);\">45:22</a>, etc. The passage in <a href=\"#\" onClick=\"return mV('Zec',11,12,13);\">Zec 11:12-13</a> is quoted in the Gospel (<a href=\"#\" onClick=\"return mV('Mat',26,15);\">Mat 26:15</a>), and from this we know that the word to be supplied is \"shekels.\" In all these omissions we may thus warrantably supply this word.<br><br>(3.) The \"piece of money\" mentioned in (<a href=\"#\" onClick=\"return mV('Mat',17,27);\">Mat 17:27</a>) is a stater=a Hebrew shekel, or four Greek drachmae; and that in Luke (<a href=\"#\" onClick=\"return mV('Luk',15,8,9);\">Luk 15:8-9</a>; <a href=\"#\" onClick=\"return mV('Act',19,19);\">Act 19:19</a>), a Greek drachma=a denarius. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002891');\">PENNY</a>.)<br><br>";
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eastonArray["$$T0002951"] = "<strong>Piety:</strong> Lat. pietas, properly honour and respect toward parents (<a href=\"#\" onClick=\"return mV('1Ti',5,4);\">1Ti 5:4</a>). In <a href=\"#\" onClick=\"return mV('Act',17,23);\">Act 17:23</a> the Greek verb is rendered \"ye worship,\" as applicable to God.<br><br>";
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eastonArray["$$T0002952"] = "<strong>Pigeon:</strong> Pigeons are mentioned as among the offerings which, by divine appointment, Abram presented unto the Lord (<a href=\"#\" onClick=\"return mV('Gen',15,9);\">Gen 15:9</a>). They were afterwards enumerated among the sin-offerings (<a href=\"#\" onClick=\"return mV('Lev',1,14);\">Lev 1:14</a>; <a href=\"#\" onClick=\"return mV('Lev',12,6);\">12:6</a>), and the law provided that those who could not offer a lamb might offer two young pigeons (<a href=\"#\" onClick=\"return mV('Lev',5,7);\">5:7</a>; <a href=\"#\" onClick=\"return mV('Luk',2,24);\">Luk 2:24</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001065');\">DOVE</a>.)<br><br>";
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eastonArray["$$T0002953"] = "<strong>Pi-hahiroth:</strong> place where the reeds grow (LXX. and Copt. read \"farmstead\"), the name of a place in Egypt where the children of Israel encamped (<a href=\"#\" onClick=\"return mV('Exd',14,2,9);\">Exd 14:2, 9</a>), how long is uncertain. Some have identified it with Ajrud, a fortress between Etham and Suez. The condition of the Isthmus of Suez at the time of the Exodus is not exactly known, and hence this, with the other places mentioned as encampments of Israel in Egypt, cannot be definitely ascertained. The isthmus has been formed by the Nile deposits. This increase of deposit still goes on, and so rapidly that within the last fifty years the mouth of the Nile has advanced northward about four geographical miles. In the maps of Ptolemy (of the second and third centuries A.D.) the mouths of the Nile are forty miles further south than at present. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001283');\">EXODUS</a>.)<br><br>";
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eastonArray["$$T0002954"] = "<strong>Pilate, Pontius:</strong> probably connected with the Roman family of the Pontii, and called \"Pilate\" from the Latin pileatus, i.e., \"wearing the pileus\", which was the \"cap or badge of a manumitted slave,\" as indicating that he was a \"freedman,\" or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a \"typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns.\"<br><br>After his trial before the Sanhedrin, Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the Passover, and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a \"malefactor.\" Pilate was not satisfied with this, and they further accused him<br><br>(1) of sedition,<br><br>(2) preventing the payment of the tribute to Caesar, and<br><br>(3) of assuming the title of king (<a href=\"#\" onClick=\"return mV('Luk',23,2);\">Luk 23:2</a>).<br><br>Pilate now withdrew with Jesus into the palace (<a href=\"#\" onClick=\"return mV('Jhn',18,33);\">Jhn 18:33</a>) and examined him in private (v. <a href=\"#\" onClick=\"return mV('Jhn',18,37,38);\">37-38</a>); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (<a href=\"#\" onClick=\"return mV('Luk',23,4);\">Luk 23:4</a>). This only aroused them to more furious clamour, and they cried that he excited the populace \"throughout all Jewry, beginning from Galilee.\" When Pilate heard of Galilee, he sent the accused to Herod Antipas, who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (<a href=\"#\" onClick=\"return mV('Luk',23,11,12);\">23:11-12</a>).<br><br>Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (<a href=\"#\" onClick=\"return mV('Mat',27,19);\">Mat 27:19</a>). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the \"just person.\" Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, \"Not this man, but Barabbas.\" Pilate answered, \"What then shall I do with Jesus?\" The fierce cry immediately followed. \"Let him be crucified.\" Pilate, apparently vexed, and not knowning what to do, said, \"Why, what evil hath he done?\" but with yet fiercer fanaticism the crowd yelled out, \"Away with him! crucify him, crucify him!\" Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (<a href=\"#\" onClick=\"return mV('Mat',27,28);\">Mat 27:28</a>; <a href=\"#\" onClick=\"return mV('Jhn',19,2);\">Jhn 19:2</a>), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, \"Hail, King of the Jews!\" They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity.<br><br>Pilate then led forth Jesus from within the Praetorium (<a href=\"#\" onClick=\"return mV('Mat',27,27);\">Mat 27:27</a>) before the people, wearing the crown of thorns and the purple robe, saying, \"Behold the man!\" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, \"Crucify him, crucify him!\" and brought forth this additional charge against him, that he professed to be \"the Son of God.\" Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, \"Whence art thou?\" Jesus gave him no answer. Pilate was irritated by his continued silence, and said, \"Knowest thou not that I have power to crucify thee?\" Jesus, with calm dignity, answered the Roman, \"Thou couldest have no power at all against me, except it were given thee from above.\"<br><br>After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, \"If thou let this man go, thou art not Caesar's friend.\" This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, \"I am innocent of the blood of this just person.\" The mob, again scorning his scruples, cried, \"His blood be on us, and on our children.\" Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, \"Shall I crucify your King?\" The fatal moment had now come. They madly exclaimed, \"We have no king but Caesar;\" and now Jesus is given up to them, and led away to be crucified.<br><br>By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the Gospel history. References to him, however, are found in the Acts of the Apostles (<a href=\"#\" onClick=\"return mV('Act',3,13);\">Act 3:13</a>; <a href=\"#\" onClick=\"return mV('Act',4,27);\">4:27</a>; <a href=\"#\" onClick=\"return mV('Act',13,28);\">13:28</a>), and in (<a href=\"#\" onClick=\"return mV('1Ti',6,13);\">1Ti 6:13</a>). In A.D. 36 the governor of Syria brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide.<br><br>";
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eastonArray["$$T0002955"] = "<strong>Pillar:</strong> used to support a building (<a href=\"#\" onClick=\"return mV('Jdg',16,26,29);\">Jdg 16:26, 29</a>); as a trophy or memorial (<a href=\"#\" onClick=\"return mV('Gen',28,18);\">Gen 28:18</a>; <a href=\"#\" onClick=\"return mV('Gen',35,20);\">35:20</a>; <a href=\"#\" onClick=\"return mV('Exd',24,4);\">Exd 24:4</a>; <a href=\"#\" onClick=\"return mV('1Sa',15,12);\">1Sa 15:12</a>; in <a href=\"#\" onClick=\"return mV('2Sa',18,18);\">2Sa 18:18</a>); of fire, by which the Divine Presence was manifested (<a href=\"#\" onClick=\"return mV('Exd',13,2);\">Exd 13:2</a>). The \"plain of the pillar\" in <a href=\"#\" onClick=\"return mV('Jdg',9,6);\">Jdg 9:6</a> ought to be, as in the Revised Version, the \"oak of the pillar\", i.e., of the monument or stone set up by Joshua (<a href=\"#\" onClick=\"return mV('Jos',24,26);\">Jos 24:26</a>).<br><br>";
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eastonArray["$$T0002956"] = "<strong>Pine tree:</strong> Heb. tidhar, mentioned along with the fir-tree in <a href=\"#\" onClick=\"return mV('Isa',41,19);\">Isa 41:19</a>; <a href=\"#\" onClick=\"return mV('Isa',60,13);\">60:13</a>. This is probably the cypress; or it may be the stone-pine, which is common on the northern slopes of Lebanon. Some suppose that the elm, others that the oak, or holm, or ilex, is meant by the Hebrew word. In <a href=\"#\" onClick=\"return mV('Neh',8,15);\">Neh 8:15</a> the Revised Version has \"wild olive\" instead of \"pine.\" (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001333');\">FIR</a>.)<br><br>";
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eastonArray["$$T0002957"] = "<strong>Pinnacle:</strong> a little wing, (<a href=\"#\" onClick=\"return mV('Mat',4,5);\">Mat 4:5</a>; <a href=\"#\" onClick=\"return mV('Luk',4,9);\">Luk 4:9</a>). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. The pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley.<br><br>";
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eastonArray["$$T0002958"] = "<strong>Pipe:</strong> (<a href=\"#\" onClick=\"return mV('1Sa',10,5);\">1Sa 10:5</a>; <a href=\"#\" onClick=\"return mV('1Ki',1,40);\">1Ki 1:40</a>; <a href=\"#\" onClick=\"return mV('Isa',5,12);\">Isa 5:12</a>; <a href=\"#\" onClick=\"return mV('Isa',30,29);\">30:29</a>). The Hebrew word halil, so rendered, means \"bored through,\" and is the name given to various kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In <a href=\"#\" onClick=\"return mV('Amo',6,5);\">Amo 6:5</a> this word is rendered \"instrument of music.\" This instrument is mentioned also in the New Testament (<a href=\"#\" onClick=\"return mV('Mat',11,17);\">Mat 11:17</a>; <a href=\"#\" onClick=\"return mV('1Cr',14,7);\">1Cr 14:7</a>). It is still used in Palestine, and is, as in ancient times, made of different materials, as reed, copper, bronze, etc.<br><br>";
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eastonArray["$$T0002959"] = "<strong>Piram:</strong> like a wild ass, a king of Jarmuth, a royal city of the Canaanites, who was conquered and put to death by Joshua (<a href=\"#\" onClick=\"return mV('Jos',10,3,23,26);\">Jos 10:3, 23, 26</a>).<br><br>";
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eastonArray["$$T0002960"] = "<strong>Pirathon:</strong> prince, or summit, a place \"in the land of Ephraim\" (<a href=\"#\" onClick=\"return mV('Jdg',12,15);\">Jdg 12:15</a>), now Fer' on, some 10 miles south-west of Shechem. This was the home of Abdon the judge.<br><br>";
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eastonArray["$$T0002961"] = "<strong>Pirathonite:</strong><br><br>(1.) Abdon, the son of Hillel, so called, <a href=\"#\" onClick=\"return mV('Jdg',12,13,15);\">Jdg 12:13, 15</a>.<br><br>(2.) Benaiah the Ephraimite (<a href=\"#\" onClick=\"return mV('2Sa',23,30);\">2Sa 23:30</a>), one of David's thirty heroes.<br><br>";
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eastonArray["$$T0002962"] = "<strong>Pisgah:</strong> a part, a mountain summit in the land of Moab, in the territory of Reuben, where Balak offered up sacrifices (<a href=\"#\" onClick=\"return mV('Num',21,20);\">Num 21:20</a>; <a href=\"#\" onClick=\"return mV('Num',23,14);\">23:14</a>), and from which Moses viewed the promised land (<a href=\"#\" onClick=\"return mV('Deu',3,27);\">Deu 3:27</a>). It is probably the modern Jebel Siaghah. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002683');\">NEBO</a>.)<br><br>";
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eastonArray["$$T0002963"] = "<strong>Pisidia:</strong> a district in Asia Minor, to the north of Pamphylia. The Taurus range of mountains extends through it. Antioch, one of its chief cities, was twice visited by Paul (<a href=\"#\" onClick=\"return mV('Act',13,14);\">Act 13:14</a>; <a href=\"#\" onClick=\"return mV('Act',14,'21-24');\">14:21-24</a>).<br><br>";
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eastonArray["$$T0002964"] = "<strong>Pison:</strong> Babylonian, the current, broad-flowing, one of the \"four heads\" into which the river which watered the garden of Eden was divided (<a href=\"#\" onClick=\"return mV('Gen',2,11);\">Gen 2:11</a>). Some identify it with the modern Phasis, others with the Halys, others the Jorak or Acampis, others the Jaab, the Indus, the Ganges, etc.<br><br>";
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eastonArray["$$T0002965"] = "<strong>Pit:</strong> a hole in the ground (<a href=\"#\" onClick=\"return mV('Exd',21,33,34);\">Exd 21:33-34</a>), a cistern for water (<a href=\"#\" onClick=\"return mV('Gen',37,24);\">Gen 37:24</a>; <a href=\"#\" onClick=\"return mV('Jer',14,3);\">Jer 14:3</a>), a vault (<a href=\"#\" onClick=\"return mV('Jer',41,9);\">41:9</a>), a grave (<a href=\"#\" onClick=\"return mV('Psa',30,3);\">Psa 30:3</a>). It is used as a figure for mischief (<a href=\"#\" onClick=\"return mV('Psa',9,15);\">Psa 9:15</a>), and is the name given to the unseen place of woe (<a href=\"#\" onClick=\"return mV('Rev',20,1,3);\">Rev 20:1, 3</a>). The slime-pits in the vale of Siddim were wells which yielded asphalt (<a href=\"#\" onClick=\"return mV('Gen',14,10);\">Gen 14:10</a>).<br><br>";
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eastonArray["$$T0002966"] = "<strong>Pitch:</strong> (<a href=\"#\" onClick=\"return mV('Gen',6,14);\">Gen 6:14</a>), asphalt or bitumen in its soft state, called \"slime\" (<a href=\"#\" onClick=\"return mV('Gen',11,3);\">Gen 11:3</a>; <a href=\"#\" onClick=\"return mV('Gen',14,10);\">14:10</a>; <a href=\"#\" onClick=\"return mV('Exd',2,3);\">Exd 2:3</a>), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isa. 34:9 to its inflammable character. (See SLIME <a href=\"#\" onClick=\"return doDictLookup ('ET0003459');\">T0003459</a>.)<br><br>";
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eastonArray["$$T0002967"] = "<strong>Pitcher:</strong> a vessel for containing liquids. In the East pitchers were usually carried on the head or shoulders (<a href=\"#\" onClick=\"return mV('Gen',24,'15-20');\">Gen 24:15-20</a>; <a href=\"#\" onClick=\"return mV('Jdg',7,16,19);\">Jdg 7:16, 19</a>; <a href=\"#\" onClick=\"return mV('Mar',14,13);\">Mar 14:13</a>).<br><br>";
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eastonArray["$$T0002968"] = "<strong>Pithom:</strong> Egyptian, Pa-Tum, \"house of Tum,\" the sun-god, one of the \"treasure\" cities built for Pharaoh Rameses II. by the Israelites (<a href=\"#\" onClick=\"return mV('Exd',1,11);\">Exd 1:11</a>). It was probably the Patumos of the Greek historian Herodotus. It has now been satisfactorily identified with Tell-el-Maskhuta, about 12 miles west of Ismailia, and 20 east of Tel-el-Kebir, on the southern bank of the present Suez Canal. Here have recently (1883) been discovered the ruins of supposed grain-chambers, and other evidences to show that this was a great \"store city.\" Its immense ruin-heaps show that it was built of bricks, and partly also of bricks without straw. Succoth (<a href=\"#\" onClick=\"return mV('Exd',12,37);\">Exd 12:37</a>) is supposed by some to be the secular name of this city, Pithom being its sacred name. This was the first halting-place of the Israelites in their exodus. It has been argued (Dr. Lansing) that these \"store\" cities \"were residence cities, royal dwellings, such as the Pharaohs of old, the Kings of Israel, and our modern Khedives have ever loved to build, thus giving employment to the superabundant muscle of their enslaved peoples, and making a name for themselves.\"<br><br>";
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eastonArray["$$T0002969"] = "<strong>Plague:</strong> a \"stroke\" of affliction, or disease. Sent as a divine chastisement (<a href=\"#\" onClick=\"return mV('Num',11,33);\">Num 11:33</a>; <a href=\"#\" onClick=\"return mV('Num',14,37);\">14:37</a>; <a href=\"#\" onClick=\"return mV('Num',16,'46-49');\">16:46-49</a>; <a href=\"#\" onClick=\"return mV('2Sa',24,21);\">2Sa 24:21</a>). Painful afflictions or diseases, (<a href=\"#\" onClick=\"return mV('Lev',13,3,5,30);\">Lev 13:3, 5, 30</a>; <a href=\"#\" onClick=\"return mV('1Ki',8,37);\">1Ki 8:37</a>), or severe calamity (<a href=\"#\" onClick=\"return mV('Mar',5,29);\">Mar 5:29</a>; <a href=\"#\" onClick=\"return mV('Luk',7,21);\">Luk 7:21</a>), or the judgment of God, so called (<a href=\"#\" onClick=\"return mV('Exd',9,14);\">Exd 9:14</a>). Plagues of Egypt were ten in number.<br><br>(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (<a href=\"#\" onClick=\"return mV('Exd',7,'14-25');\">Exd 7:14-25</a>).<br><br>(2.) The plague of frogs (<a href=\"#\" onClick=\"return mV('Exd',8,'1-15');\">Exd 8:1-15</a>).<br><br>(3.) The plague of lice (Heb. kinnim, properly gnats or mosquitoes; <a href=\"#\" onClick=\"return mV('Psa',78,45);\">Psa 78:45</a>; <a href=\"#\" onClick=\"return mV('Psa',105,31);\">105:31</a>), \"out of the dust of the land\" (<a href=\"#\" onClick=\"return mV('Exd',8,'16-19');\">Exd 8:16-19</a>).<br><br>(4.) The plague of flies (Heb. arob, rendered by the LXX. dog-fly), <a href=\"#\" onClick=\"return mV('Exd',8,'21-24');\">Exd 8:21-24</a>.<br><br>(5.) The murrain (<a href=\"#\" onClick=\"return mV('Exd',9,'1-7');\">Exd 9:1-7</a>), or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming.<br><br>(6.) The sixth plague, of \"boils and blains,\" like the third, was sent without warning (<a href=\"#\" onClick=\"return mV('Exd',9,'8-12');\">Exd 9:8-12</a>). It is called (<a href=\"#\" onClick=\"return mV('Deu',28,27);\">Deu 28:27</a>) \"the botch of Egypt,\" A.V.; but in R.V., \"the boil of Egypt.\" \"The magicians could not stand before Moses\" because of it.<br><br>(7.) The plague of hail, with fire and thunder (<a href=\"#\" onClick=\"return mV('Exd',9,'13-33');\">Exd 9:13-33</a>). Warning was given of its coming. (<a href=\"#\" onClick=\"return mV('Psa',18,13);\">Psa 18:13</a>; <a href=\"#\" onClick=\"return mV('Psa',105,32,33);\">105:32-33</a>).<br><br>(8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (<a href=\"#\" onClick=\"return mV('Exd',10,'12-15');\">Exd 10:12-15</a>). The Hebrew name of this insect, <i>arbeh</i>, points to the \"multitudinous\" character of this visitation. Warning was given before this plague came.<br><br>(9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (<a href=\"#\" onClick=\"return mV('Exd',10,'21-29');\">Exd 10:21-29</a>). The darkness covered \"all the land of Egypt\" to such an extent that \"they saw not one another.\" It did not, however, extend to the land of Goshen.<br><br>(10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (<a href=\"#\" onClick=\"return mV('Exd',11,4,5);\">Exd 11:4-5</a>; <a href=\"#\" onClick=\"return mV('Exd',12,29,30);\">12:29-30</a>). The exact time of the visitation was announced, \"about midnight\", which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord \"put a difference\" between them and the Egyptians. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002864');\">PASSOVER</a>.)<br><br>";
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eastonArray["$$T0002970"] = "<strong>Plain:</strong><br><br>(1.) Heb. 'abel (<a href=\"#\" onClick=\"return mV('Jdg',11,33);\">Jdg 11:33</a>), a \"grassy plain\" or \"meadow.\" Instead of \"plains of the vineyards,\" as in the Authorized Version, the Revised Version has \"Abel-cheramim\" (q.v.), comp. <a href=\"#\" onClick=\"return mV('Jdg',11,22);\">Jdg 11:22</a>; <a href=\"#\" onClick=\"return mV('2Ch',16,4);\">2Ch 16:4</a>.<br><br>(2.) Heb. 'elon (<a href=\"#\" onClick=\"return mV('Gen',12,6);\">Gen 12:6</a>; <a href=\"#\" onClick=\"return mV('Gen',13,18);\">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('Deu',11,30);\">Deu 11:30</a>; <a href=\"#\" onClick=\"return mV('Jdg',9,6);\">Jdg 9:6</a>), more correctly \"oak,\" as in the Revised Version; margin, \"terebinth.\"<br><br>(3.) Heb. bik'ah (<a href=\"#\" onClick=\"return mV('Gen',11,2);\">Gen 11:2</a>; <a href=\"#\" onClick=\"return mV('Neh',6,2);\">Neh 6:2</a>; <a href=\"#\" onClick=\"return mV('Eze',3,23);\">Eze 3:23</a>; <a href=\"#\" onClick=\"return mV('Dan',3,1);\">Dan 3:1</a>), properly a valley, as rendered in <a href=\"#\" onClick=\"return mV('Isa',40,4);\">Isa 40:4</a>, a broad plain between mountains. In <a href=\"#\" onClick=\"return mV('Amo',1,5);\">Amo 1:5</a> the margin of Authorized Version has \"Bikathaven.\"<br><br>(4.) Heb. kikar, \"the circle,\" used only of the Ghor, or the low ground along the Jordan (<a href=\"#\" onClick=\"return mV('Gen',13,'10-12');\">Gen 13:10-12</a>; <a href=\"#\" onClick=\"return mV('Gen',19,17,25,28,29);\">19:17, 25, 28-29</a>; <a href=\"#\" onClick=\"return mV('Deu',34,3);\">Deu 34:3</a>; <a href=\"#\" onClick=\"return mV('2Sa',18,23);\">2Sa 18:23</a>; <a href=\"#\" onClick=\"return mV('1Ki',7,46);\">1Ki 7:46</a>; <a href=\"#\" onClick=\"return mV('2Ch',4,17);\">2Ch 4:17</a>; <a href=\"#\" onClick=\"return mV('Neh',3,22);\">Neh 3:22</a>; <a href=\"#\" onClick=\"return mV('Neh',12,28);\">12:28</a>), the floor of the valley through which it flows. This name is applied to the Jordan valley as far north as Succoth.<br><br>(5.) Heb. mishor, \"level ground,\" smooth, grassy table-land (<a href=\"#\" onClick=\"return mV('Deu',3,10);\">Deu 3:10</a>; <a href=\"#\" onClick=\"return mV('Deu',4,43);\">4:43</a>; <a href=\"#\" onClick=\"return mV('Jos',13,9,16,17,21);\">Jos 13:9, 16-17, 21</a>; <a href=\"#\" onClick=\"return mV('Jos',20,8);\">20:8</a>; <a href=\"#\" onClick=\"return mV('Jer',48,21);\">Jer 48:21</a>), an expanse of rolling downs without rock or stone. In these passages, with the article prefixed, it denotes the plain in the tribe of Reuben. In <a href=\"#\" onClick=\"return mV('2Ch',26,10);\">2Ch 26:10</a> the plain of Judah is meant. Jerusalem is called \"the rock of the plain\" in <a href=\"#\" onClick=\"return mV('Jer',21,13);\">Jer 21:13</a>, because the hills on which it is built rise high above the plain.<br><br>(6.) Heb. 'arabah, the valley from the Sea of Galilee southward to the Dead Sea (<a href=\"#\" onClick=\"return mV('2Ki',14,25);\">2Ki 14:25</a>; <a href=\"#\" onClick=\"return mV('Deu',1,1);\">Deu 1:1</a>; <a href=\"#\" onClick=\"return mV('Deu',2,8);\">2:8</a>), a distance of about 70 miles. It is called by the modern Arabs the Ghor. This Hebrew name is found in Authorized Version (<a href=\"#\" onClick=\"return mV('Jos',18,18);\">Jos 18:18</a>), and is uniformly used in the Revised Version. Down through the centre of this plain is a ravine, from 200 to 300 yards wide, and from 50 to 100 feet deep, through which the Jordan flows in a winding course. This ravine is called the \"lower plain.\"<br><br>The name Arabah is also applied to the whole Jordan valley from Mount Hermon to the eastern branch of the Red Sea, a distance of about 200 miles, as well as to that portion of the valley which stretches from the Sea of Galilee to the same branch of the Red Sea, i.e., to the Gulf of Akabah about 100 miles in all.<br><br>(7.) Heb. shephelah, \"low ground,\" \"low hill-land,\" rendered \"vale\" or \"valley\" in Authorized Version (<a href=\"#\" onClick=\"return mV('Jos',9,1);\">Jos 9:1</a>; <a href=\"#\" onClick=\"return mV('Jos',10,40);\">10:40</a>; <a href=\"#\" onClick=\"return mV('Jos',11,2);\">11:2</a>; <a href=\"#\" onClick=\"return mV('Jos',12,8);\">12:8</a>; <a href=\"#\" onClick=\"return mV('Jdg',1,9);\">Jdg 1:9</a>; <a href=\"#\" onClick=\"return mV('1Ki',10,27);\">1Ki 10:27</a>). In Authorized Version (<a href=\"#\" onClick=\"return mV('1Ch',27,28);\">1Ch 27:28</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,10);\">2Ch 26:10</a>) it is also rendered \"low country.\" In <a href=\"#\" onClick=\"return mV('Jer',17,26);\">Jer 17:26</a>; <a href=\"#\" onClick=\"return mV('Oba',1,19);\">Oba 1:19</a>; <a href=\"#\" onClick=\"return mV('Zec',7,7);\">Zec 7:7</a>, \"plain.\" The Revised Version renders it uniformly \"low land.\" When it is preceded by the article, as in <a href=\"#\" onClick=\"return mV('Deu',1,7);\">Deu 1:7</a>; <a href=\"#\" onClick=\"return mV('Jos',11,16);\">Jos 11:16</a>; <a href=\"#\" onClick=\"return mV('Jos',15,33);\">15:33</a>; <a href=\"#\" onClick=\"return mV('Jer',32,44);\">Jer 32:44</a>; <a href=\"#\" onClick=\"return mV('Jer',33,13);\">33:13</a>; <a href=\"#\" onClick=\"return mV('Zec',7,7);\">Zec 7:7</a>, \"the shephelah,\" it denotes the plain along the Mediterranean from Joppa to Gaza, \"the plain of the Philistines.\" (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003764');\">VALLEY</a>.)<br><br>";
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eastonArray["$$T0002971"] = "<strong>Plain of Mamre:</strong> (<a href=\"#\" onClick=\"return mV('Gen',13,18);\">Gen 13:18</a>; <a href=\"#\" onClick=\"return mV('Gen',14,13);\">14:13</a>; R.V., \"oaks of Mamre; \" marg., \"terebinths\"). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002397');\">MAMRE</a>; <a href=\"#\" onClick=\"return doDictLookup ('ET0003597');\">TEIL-TREE</a>.)<br><br>";
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eastonArray["$$T0002972"] = "<strong>Plane tree:</strong> Heb. 'armon (<a href=\"#\" onClick=\"return mV('Gen',30,37);\">Gen 30:37</a>; <a href=\"#\" onClick=\"return mV('Eze',31,8);\">Eze 31:8</a>), rendered \"chesnut\" in the Authorized Version, but correctly \"plane tree\" in the Revised Version and the LXX. This tree is frequently found in Palestine, both on the coast and in the north. It usually sheds its outer bark, and hence its Hebrew name, which means \"naked.\" (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000796');\">CHESTNUT</a>.)<br><br>";
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eastonArray["$$T0002973"] = "<strong>Pledge:</strong> See <a href=\"#\" onClick=\"return doDictLookup ('ET0000796');\">LOAN<br><br>.";
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eastonArray["$$T0002974"] = "<strong>Pleiades:</strong> Heb. kimah, \"a cluster\" (<a href=\"#\" onClick=\"return mV('Job',9,9);\">Job 9:9</a>; <a href=\"#\" onClick=\"return mV('Job',38,31);\">38:31</a>; <a href=\"#\" onClick=\"return mV('Amo',5,8);\">Amo 5:8</a>, A.V., \"seven stars; \" R.V., \"Pleiades\"), a name given to the cluster of stars seen in the shoulder of the constellation Taurus.<br><br>";
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eastonArray["$$T0002975"] = "<strong>Plough:</strong> first referred to in <a href=\"#\" onClick=\"return mV('Gen',45,6);\">Gen 45:6</a>, where the Authorized Version has \"earing,\" but the Revised Version \"ploughing;\" next in <a href=\"#\" onClick=\"return mV('Exd',34,21);\">Exd 34:21</a> and <a href=\"#\" onClick=\"return mV('Deu',21,4);\">Deu 21:4</a>. The plough was originally drawn by oxen, but sometimes also by asses and by men. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000124');\">AGRICULTURE</a>.)<br><br>";
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eastonArray["$$T0002976"] = "<strong>Poetry:</strong> has been well defined as \"the measured language of emotion.\" Hebrew poetry deals almost exclusively with the great question of man's relation to God. \"Guilt, condemnation, punishment, pardon, redemption, repentance are the awful themes of this heaven-born poetry.\"<br><br>In the Hebrew scriptures there are found three distinct kinds of poetry,<br><br>(1) that of the Book of Job and the Song of Solomon, which is dramatic;<br><br>(2) that of the Book of Psalms, which is lyrical; and<br><br>(3) that of the Book of Ecclesiastes, which is didactic and sententious.<br><br>Hebrew poetry has nothing akin to that of Western nations. It has neither metre nor rhyme. Its great peculiarity consists in the mutual correspondence of sentences or clauses, called parallelism, or \"thought-rhyme.\" Various kinds of this parallelism have been pointed out:<br><br>(1.) Synonymous or cognate parallelism, where the same idea is repeated in the same words (<a href=\"#\" onClick=\"return mV('Psa',93,3);\">Psa 93:3</a>; <a href=\"#\" onClick=\"return mV('Psa',94,1);\">94:1</a>; <a href=\"#\" onClick=\"return mV('Pro',6,2);\">Pro 6:2</a>), or in different words (<a href=\"#\" onClick=\"return mV('Psa',22,'1-');\">Ps. 22</a>; <a href=\"#\" onClick=\"return mV('Psa',23,'1-');\">23</a>; <a href=\"#\" onClick=\"return mV('Psa',28,'1-');\">28</a>; <a href=\"#\" onClick=\"return mV('Psa',114,'1-');\">114</a>, etc.); or where it is expressed in a positive form in the one clause and in a negative in the other (<a href=\"#\" onClick=\"return mV('Psa',40,12);\">Psa 40:12</a>; <a href=\"#\" onClick=\"return mV('Pro',6,26);\">Pro 6:26</a>); or where the same idea is expressed in three successive clauses (<a href=\"#\" onClick=\"return mV('Psa',40,15,16);\">Psa 40:15-16</a>); or in a double parallelism, the first and second clauses corresponding to the third and fourth (<a href=\"#\" onClick=\"return mV('Isa',9,1);\">Isa 9:1</a>; <a href=\"#\" onClick=\"return mV('Isa',61,10,11);\">61:10-11</a>).<br><br>(2.) Antithetic parallelism, where the idea of the second clause is the converse of that of the first (<a href=\"#\" onClick=\"return mV('Psa',20,8);\">Psa 20:8</a>; <a href=\"#\" onClick=\"return mV('Psa',27,6,7);\">27:6-7</a>; <a href=\"#\" onClick=\"return mV('Psa',34,11);\">34:11</a>; <a href=\"#\" onClick=\"return mV('Psa',37,9,17,21,22);\">37:9, 17, 21-22</a>). This is the common form of gnomic or proverbial poetry. (See <a href=\"#\" onClick=\"return mV('Psa',10,'10-15');\">Pro 10-15</a>.)<br><br>(3.) Synthetic or constructive or compound parallelism, where each clause or sentence contains some accessory idea enforcing the main idea (<a href=\"#\" onClick=\"return mV('Psa',19,'7-10');\">Psa 19:7-10</a>; <a href=\"#\" onClick=\"return mV('Psa',85,12);\">85:12</a>; <a href=\"#\" onClick=\"return mV('Job',3,'3-9');\">Job 3:3-9</a>; <a href=\"#\" onClick=\"return mV('Isa',1,'5-9');\">Isa 1:5-9</a>).<br><br>(4.) Introverted parallelism, in which of four clauses the first answers to the fourth and the second to the third (<a href=\"#\" onClick=\"return mV('Psa',135,'15-18');\">Psa 135:15-18</a>; <a href=\"#\" onClick=\"return mV('Pro',23,15,16);\">Pro 23:15-16</a>), or where the second line reverses the order of words in the first (<a href=\"#\" onClick=\"return mV('Psa',86,2);\">Psa 86:2</a>).<br><br>Hebrew poetry sometimes assumes other forms than these.<br><br>(1.) An alphabetical arrangement is sometimes adopted for the purpose of connecting clauses or sentences. Thus in the following the initial words of the respective verses begin with the letters of the alphabet in regular succession: <a href=\"#\" onClick=\"return mV('Pro',31,'10-31');\">Pro 31:10-31</a>; <a href=\"#\" onClick=\"return mV('Lam',1,''1-'');\">Lam 1</a>; <a href=\"#\" onClick=\"return mV('Lam',2''1-'');\">2</a>; <a href=\"#\" onClick=\"return mV('Lam',3,''1-'');\">3</a>; <a href=\"#\" onClick=\"return mV('Lam',4,''1-'');\">4</a>; <a href=\"#\" onClick=\"return mV('Psa',25,''1-'');\">Psa 25</a>; <a href=\"#\" onClick=\"return mV('Psa',34,''1-'');\">34</a>; <a href=\"#\" onClick=\"return mV('Psa',37,''1-'');\">37</a>; <a href=\"#\" onClick=\"return mV('Psa',145,''1-'');\">145</a>. <a href=\"#\" onClick=\"return mV('Psa',119,''1-'');\">Psa 119</a> has a letter of the alphabet in regular order beginning every eighth verse.<br><br>(2.) The repetition of the same verse or of some emphatic expression at intervals (<a href=\"#\" onClick=\"return mV('Psa',42,''1-'');\">Psa 42</a>; <a href=\"#\" onClick=\"return mV('Psa',107,''1-'');\">107</a>, where the refrain is in verses, <a href=\"#\" onClick=\"return mV('Psa',107,8,15,21,31');\">8, 15, 21, 31</a>). (Also <a href=\"#\" onClick=\"return mV('Isa',9,'8-');\">Isa 9:8</a>-<a href=\"#\" onClick=\"return mV('Isa',10,'1-4');\">10:4</a>; <a href=\"#\" onClick=\"return mV('Amo',1,3,6,9,11,13);\">Amo 1:3, 6, 9, 11, 13</a>; <a href=\"#\" onClick=\"return mV('Amo',2,1,4,6);\">2:1, 4, 6</a>)<br><br>(3.) Gradation, in which the thought of one verse is resumed in another (<a href=\"#\" onClick=\"return mV('Psa',121,'1-')\">Psa 121</a>).<br><br>Several odes of great poetical beauty are found in the historical books of the Old Testament, such as the song of Moses (<a href=\"#\" onClick=\"return mV('Exd',15,'1-')\">Exd 15</a>), the song of Deborah (<a href=\"#\" onClick=\"return mV('Jdg',5,'1-')\">Jdg 5</a>), of Hannah (<a href=\"#\" onClick=\"return mV('1Sa',2,'1-')\">1Sa 2</a>), of Hezekiah (<a href=\"#\" onClick=\"return mV('Isa',38,'9-20');\">Isa 38:9-20</a>), of Habakkuk (<a href=\"#\" onClick=\"return mV('Hab',3,'1-')\">Hab 3</a>), and David's \"song of the bow\" (<a href=\"#\" onClick=\"return mV('2Sa',1,'19-27');\">2Sa 1:19-27</a>).<br><br>";
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eastonArray["$$T0002977"] = "<strong>Poison:</strong><br><br>(1.) Heb. hemah, \"heat,\" the poison of certain venomous reptiles (<a href=\"#\" onClick=\"return mV('Deu',32,24,33);\">Deu 32:24, 33</a>; <a href=\"#\" onClick=\"return mV('Job',6,4);\">Job 6:4</a>; <a href=\"#\" onClick=\"return mV('Psa',58,4);\">Psa 58:4</a>), causing inflammation.<br><br>(2.) Heb. rosh, \"a head,\" a poisonous plant (<a href=\"#\" onClick=\"return mV('Deu',29,18);\">Deu 29:18</a>), growing luxuriantly (<a href=\"#\" onClick=\"return mV('Hsa',10,4);\">Hsa 10:4</a>), of a bitter taste (<a href=\"#\" onClick=\"return mV('Psa',69,21);\">Psa 69:21</a>; <a href=\"#\" onClick=\"return mV('Lam',3,5);\">Lam 3:5</a>), and coupled with wormwood; probably the poppy. This word is rendered \"gall\", q.v., (<a href=\"#\" onClick=\"return mV('Deu',29,18);\">Deu 29:18</a>; <a href=\"#\" onClick=\"return mV('Deu',32,33);\">32:33</a>; <a href=\"#\" onClick=\"return mV('Psa',69,21);\">Psa 69:21</a>; <a href=\"#\" onClick=\"return mV('Jer',8,14);\">Jer 8:14</a>, etc.), \"hemlock\" (<a href=\"#\" onClick=\"return mV('Hsa',10,4);\">Hsa 10:4</a>; <a href=\"#\" onClick=\"return mV('Amo',6,12);\">Amo 6:12</a>), and \"poison\" (<a href=\"#\" onClick=\"return mV('Job',20,16);\">Job 20:16</a>), \"the poison of asps,\" showing that the <i>rosh</i> was not exclusively a vegetable poison.<br><br>(3.) In <a href=\"#\" onClick=\"return mV('Rom',3,13);\">Rom 3:13</a> [comp. <a href=\"#\" onClick=\"return mV('Job',20,16);\">Job 20:16</a>; <a href=\"#\" onClick=\"return mV('Psa',140,3);\">Psa 140:3</a>], <a href=\"#\" onClick=\"return mV('Jam',3,8);\">Jam 3:8</a>, as the rendering of the Greek ios.<br><br>";
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eastonArray["$$T0002978"] = "<strong>Pomegranate:</strong> i.e., \"grained apple\" (<i>pomum granatum</i>), Heb. rimmon. Common in Egypt (<a href=\"#\" onClick=\"return mV('Num',20,5);\">Num 20:5</a>) and Palestine (<a href=\"#\" onClick=\"return mV('Num',13,23);\">13:23</a>; <a href=\"#\" onClick=\"return mV('Deu',8,8);\">Deu 8:8</a>). The Romans called it <i>Punicum malum</i>, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (<a href=\"#\" onClick=\"return mV('Joe',1,12);\">Joe 1:12</a>). It is frequently mentioned in the Song of Solomon (<a href=\"#\" onClick=\"return mV('Sgs',4,3,13);\">Sgs 4:3, 13</a>, etc.). The skirt of the high priest's blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (<a href=\"#\" onClick=\"return mV('Exd',28,33,34);\">Exd 28:33-34</a>), as also were the \"chapiters upon the two pillars\" (<a href=\"#\" onClick=\"return mV('1Ki',7,20);\">1Ki 7:20</a>) which \"stood before the house.\"<br><br>";
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eastonArray["$$T0002979"] = "<strong>Pommels:</strong> (<a href=\"#\" onClick=\"return mV('2Ch',4,12,13);\">2Ch 4:12-13</a>), or bowls (<a href=\"#\" onClick=\"return mV('1Ki',7,41);\">1Ki 7:41</a>), were balls or \"rounded knobs\" on the top of the chapiters (q.v.).<br><br>";
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eastonArray["$$T0002980"] = "<strong>Pontius Pilate:</strong> See <a href=\"#\" onClick=\"return doDictLookup ('ET0002954');\">PILATE<br><br>.";
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eastonArray["$$T0002981"] = "<strong>Pontus:</strong> a province of Asia Minor, stretching along the southern coast of the Euxine Sea, corresponding nearly to the modern province of Trebizond. In the time of the apostles it was a Roman province. Strangers from this province were at Jerusalem at Pentecost (<a href=\"#\" onClick=\"return mV('Act',2,9);\">Act 2:9</a>), and to \"strangers scattered throughout Pontus,\" among others, Peter addresses his first epistle (<a href=\"#\" onClick=\"return mV('1Pe',1,1);\">1Pe 1:1</a>). It was evidently the resort of many Jews of the Dispersion. Aquila was a native of Pontus (<a href=\"#\" onClick=\"return mV('Act',18,2);\">Act 18:2</a>).<br><br>";
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eastonArray["$$T0002982"] = "<strong>Pool:</strong> a pond, or reservoir, for holding water (Heb. berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (<a href=\"#\" onClick=\"return mV('2Sa',2,13);\">2Sa 2:13</a>); the pool of Hebron (<a href=\"#\" onClick=\"return mV('2Sa',4,12);\">4:12</a>); the upper pool at Jerusalem (<a href=\"#\" onClick=\"return mV('2Ki',18,17);\">2Ki 18:17</a>; <a href=\"#\" onClick=\"return mV('2Ki',20,20);\">20:20</a>); the pool of Samaria (<a href=\"#\" onClick=\"return mV('1Ki',22,38);\">1Ki 22:38</a>); the king's pool (<a href=\"#\" onClick=\"return mV('Neh',2,14);\">Neh 2:14</a>); the pool of Siloah (<a href=\"#\" onClick=\"return mV('Neh',3,15);\">Neh 3:15</a>; <a href=\"#\" onClick=\"return mV('Ecc',2,6);\">Ecc 2:6</a>); the fishpools of Heshbon (<a href=\"#\" onClick=\"return mV('Sgs',7,4);\">Sgs 7:4</a>); the \"lower pool,\" and the \"old pool\" (<a href=\"#\" onClick=\"return mV('Isa',22,9,11);\">Isa 22:9, 11</a>).<br><br>The \"pool of Bethesda\" (<a href=\"#\" onClick=\"return mV('Jhn',5,2,4,7);\">Jhn 5:2, 4, 7</a>) and the \"pool of Siloam\" (<a href=\"#\" onClick=\"return mV('Jhn',9,7,11);\">Jhn 9:7, 11</a>) are also mentioned. Isaiah (<a href=\"#\" onClick=\"return mV('Isa',35,7);\">Isa 35:7</a>) says, \"The parched ground shall become a pool.\" This is rendered in the Revised Version \"glowing sand,\" etc. (marg., \"the mirage,\" etc.). The Arabs call the mirage \"serab,\" plainly the same as the Hebrew word <i>sarab</i>, here rendered \"parched ground.\" \"The mirage shall become a pool\", i.e., the mock-lake of the burning desert shall become a real lake, \"the pledge of refreshment and joy.\" The \"pools\" spoken of in <a href=\"#\" onClick=\"return mV('Isa',14,23);\">Isa 14:23</a> are the marshes caused by the ruin of the canals of the Euphrates in the neighbourhood of Babylon.<br><br>The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels.<br><br>";
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eastonArray["$$T0002983"] = "<strong>Pools of Solomon:</strong> the name given to three large open cisterns at Etam, at the head of the Wady Urtas, having an average length of 400 feet by 220 in breadth, and 20 to 30 in depth. These pools derive their chief supply of water from a spring called \"the sealed fountain,\" about 200 yards to the north-west of the upper pool, to which it is conveyed by a large subterranean passage. They are 150 feet distant from each other, and each pool is 20 feet lower than that above it, the conduits being so arranged that the lowest, which is the largest and finest of the three, is filled first, and then in succession the others. It has been estimated that these pools cover in all a space of about 7 acres, and are capable of containing three million gallons of water. They were, as is generally supposed, constructed in the days of Solomon. They are probably referred to in <a href=\"#\" onClick=\"return mV('Ecc',2,6);\">Ecc 2:6</a>. On the fourth day after his victory over the Ammonites, etc., in the wilderness of Tekoa, Jehoshaphat assembled his army in the valley of Berachah (\"blessing\"), and there blessed the Lord. Berachah has been identified with the modern Bereikut, some 5 miles south of Wady Urtas, and hence the \"valley of Berachah\" may be this valley of pools, for the word means both \"blessing\" and \"pools;\" and it has been supposed, therefore, that this victory was celebrated beside Solomon's pools (<a href=\"#\" onClick=\"return mV('2Ch',20,26);\">2Ch 20:26</a>).<br><br>These pools were primarily designed to supply Jerusalem with water. From the lower pool an aqueduct has been traced conveying the water through Bethlehem and across the valley of Gihon, and along the west slope of the Tyropoeon valley, till it finds its way into the great cisterns underneath the temple hill. The water, however, from the pools reaches now only to Bethlehem. The aqueduct beyond this has been destroyed.<br><br>";
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eastonArray["$$T0002984"] = "<strong>Poor:</strong> The Mosaic legislation regarding the poor is specially important.<br><br>(1.) They had the right of gleaning the fields (<a href=\"#\" onClick=\"return mV('Lev',19,9,10);\">Lev 19:9-10</a>; <a href=\"#\" onClick=\"return mV('Deu',24,19,21);\">Deu 24:19, 21</a>).<br><br>(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (<a href=\"#\" onClick=\"return mV('Exd',23,11);\">Exd 23:11</a>; <a href=\"#\" onClick=\"return mV('Lev',25,6);\">Lev 25:6</a>).<br><br>(3.) In the year of jubilee they recovered their property (<a href=\"#\" onClick=\"return mV('Lev',25,'25-30');\">Lev 25:25-30</a>).<br><br>(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (<a href=\"#\" onClick=\"return mV('Exd',22,'25-27');\">Exd 22:25-27</a>; <a href=\"#\" onClick=\"return mV('Deu',24,'10-13');\">Deu 24:10-13</a>). The rich were to be generous to the poor (<a href=\"#\" onClick=\"return mV('Deu',15,'7-11');\">Deu 15:7-11</a>).<br><br>(5.) In the sabbatical and jubilee years the bond-servant was to go free (<a href=\"#\" onClick=\"return mV('Deu',15,'12-15');\">Deu 15:12-15</a>; <a href=\"#\" onClick=\"return mV('Lev',25,'39-42','47-54');\">Lev 25:39-42, 47-54</a>).<br><br>(6.) Certain portions from the tithes were assigned to the poor (<a href=\"#\" onClick=\"return mV('Deu',14,28,29);\">Deu 14:28-29</a>; <a href=\"#\" onClick=\"return mV('Deu',26,12,13);\">26:12-13</a>).<br><br>(7.) They shared in the feasts (<a href=\"#\" onClick=\"return mV('Deu',16,11,14);\">Deu 16:11,14</a>; <a href=\"#\" onClick=\"return mV('Neh',8,10);\">Neh 8:10</a>).<br><br>(8.) Wages were to be paid at the close of each day (<a href=\"#\" onClick=\"return mV('Lev',19,13);\">Lev 19:13</a>).<br><br>In the New Testament (<a href=\"#\" onClick=\"return mV('Luk',3,11);\">Luk 3:11</a>; <a href=\"#\" onClick=\"return mV('Luk',14,13);\">14:13</a>; <a href=\"#\" onClick=\"return mV('Act',6,1);\">Act 6:1</a>; <a href=\"#\" onClick=\"return mV('Gal',2,10);\">Gal 2:10</a>; <a href=\"#\" onClick=\"return mV('Jam',2,15,16);\">Jam 2:15-16</a>) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (<a href=\"#\" onClick=\"return mV('Luk',16,20,21);\">Luk 16:20-21</a>, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to \"work with their own hands\" as a Christian duty (<a href=\"#\" onClick=\"return mV('1Th',4,11);\">1Th 4:11</a>; <a href=\"#\" onClick=\"return mV('2Th',3,'7-13');\">2Th 3:7-13</a>; <a href=\"#\" onClick=\"return mV('Eph',4,28);\">Eph 4:28</a>). This word is used figuratively in <a href=\"#\" onClick=\"return mV('Mat',5,3);\">Mat 5:3</a>; <a href=\"#\" onClick=\"return mV('Luk',6,20);\">Luk 6:20</a>; <a href=\"#\" onClick=\"return mV('2Cr',8,9);\">2Cr 8:9</a>; <a href=\"#\" onClick=\"return mV('Rev',3,17);\">Rev 3:17</a>.<br><br>";
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eastonArray["$$T0002985"] = "<strong>Poplar:</strong> Heb. libneh, \"white\", (<a href=\"#\" onClick=\"return mV('Gen',30,37);\">Gen 30:37</a>; <a href=\"#\" onClick=\"return mV('Hsa',4,13);\">Hsa 4:13</a>), in all probability the storax tree (<i>Styrax officinalis</i>) or white poplar, distinguished by its white blossoms and pale leaves. It is common in the Anti-Libanus. Other species of the poplar are found in Palestine, such as the white poplar (<i>P. alba</i>) of our own country, the black poplar (<i>P. nigra</i>), and the aspen (<i>P. tremula</i>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003812');\">WILLOW</a>.)<br><br>";
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eastonArray["$$T0002986"] = "<strong>Porch, Solomon's:</strong> a colonnade on the east of the temple, so called from a tradition that it was a relic of Solomon's temple left standing after the destruction of Jerusalem by the Babylonians. (<a href=\"#\" onClick=\"return mV('1Ki',7,6);\">1Ki 7:6</a>.) The word \"porch\" is in the New Testament the rendering of three different Greek words:<br><br>(1.) Stoa, meaning a portico or veranda (<a href=\"#\" onClick=\"return mV('Jhn',5,2);\">Jhn 5:2</a>; <a href=\"#\" onClick=\"return mV('Jhn',10,23);\">10:23</a>; <a href=\"#\" onClick=\"return mV('Act',3,11);\">Act 3:11</a>; <a href=\"#\" onClick=\"return mV('Act',5,12);\">5:12</a>).<br><br>(2.) Pulon, a gateway (<a href=\"#\" onClick=\"return mV('Mat',26,71);\">Mat 26:71</a>).<br><br>(3.) Proaulion, the entrance to the inner court (<a href=\"#\" onClick=\"return mV('Mar',14,68);\">Mar 14:68</a>).<br><br>";
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eastonArray["$$T0002987"] = "<strong>Porcius Festus:</strong> See <a href=\"#\" onClick=\"return doDictLookup ('ET0001326');\">FESTUS.<br><br>";
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eastonArray["$$T0002988"] = "<strong>Porter:</strong> a gate-keeper (<a href=\"#\" onClick=\"return mV('2Sa',18,26);\">2Sa 18:26</a>; <a href=\"#\" onClick=\"return mV('2Ki',7,10);\">2Ki 7:10</a>; <a href=\"#\" onClick=\"return mV('1Ch',9,21);\">1Ch 9:21</a>; <a href=\"#\" onClick=\"return mV('2Ch',8,14);\">2Ch 8:14</a>). Of the Levites, 4,000 were appointed as porters by David (<a href=\"#\" onClick=\"return mV('1Ch',23,5);\">1Ch 23:5</a>), who were arranged according to their families (<a href=\"#\" onClick=\"return mV('1Ch',26,'1-19');\">26:1-19</a>) to take charge of the doors and gates of the temple. They were sometimes employed as musicians (<a href=\"#\" onClick=\"return mV('1Ch',15,18);\">1Ch 15:18</a>).<br><br>";
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eastonArray["$$T0002989"] = "<strong>Post:</strong><br><br>(1.) A runner, or courier, for the rapid transmission of letters, etc. (<a href=\"#\" onClick=\"return mV('2Ch',30,6);\">2Ch 30:6</a>; <a href=\"#\" onClick=\"return mV('Est',3,13,15);\">Est 3:13, 15</a>; <a href=\"#\" onClick=\"return mV('Est',8,10,14);\">8:10, 14</a>; <a href=\"#\" onClick=\"return mV('Job',9,25);\">Job 9:25</a>; <a href=\"#\" onClick=\"return mV('Jer',51,31);\">Jer 51:31</a>). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (<a href=\"#\" onClick=\"return mV('1Sa',22,17);\">1Sa 22:17</a>; <a href=\"#\" onClick=\"return mV('2Ki',10,25);\">2Ki 10:25</a>, \"guard,\" marg. \"runners\"). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464.<br><br>(2.) This word sometimes also is used for lintel or threshold (<a href=\"#\" onClick=\"return mV('Isa',6,4);\">Isa 6:4</a>).<br><br>";
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eastonArray["$$T0002990"] = "<strong>Potiphar:</strong> dedicated to Ra; i.e., to the sun-god, the Egyptian to whom the Ishmaelites sold Joseph (<a href=\"#\" onClick=\"return mV('Gen',39,1);\">Gen 39:1</a>). He was \"captain of the guard\", i.e., chief, probably, of the state police, who, while they formed part of the Egyptian army, were also largely employed in civil duties (<a href=\"#\" onClick=\"return mV('Gen',37,36);\">37:36</a>; marg., \"chief of the executioners\"). Joseph, though a foreigner, gradually gained his confidence, and became overseer over all his possessions. Believing the false accusation which his profligate wife brought against Joseph, Potiphar cast him into prison, where he remained for some years. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002113');\">JOSEPH</a>.)<br><br>";
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eastonArray["$$T0002991"] = "<strong>Potipherah:</strong> a priest of On, whose daughter Asenath became Joseph's wife (<a href=\"#\" onClick=\"return mV('Gen',41,45);\">Gen 41:45</a>).<br><br>";
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eastonArray["$$T0002992"] = "<strong>Potsherd:</strong> a \"shred\", i.e., anything severed, as a fragment of earthenware (<a href=\"#\" onClick=\"return mV('Job',2,8);\">Job 2:8</a>; <a href=\"#\" onClick=\"return mV('Pro',26,23);\">Pro 26:23</a>; <a href=\"#\" onClick=\"return mV('Isa',45,9);\">Isa 45:9</a>).<br><br>";
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eastonArray["$$T0002993"] = "<strong>Pottage:</strong> Heb. nazid, \"boiled\", a dish of boiled food, as of lentils (<a href=\"#\" onClick=\"return mV('Gen',25,29);\">Gen 25:29</a>; <a href=\"#\" onClick=\"return mV('2Ki',4,38);\">2Ki 4:38</a>).<br><br>";
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eastonArray["$$T0002994"] = "<strong>Potters field:</strong> the name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the \"field of blood\" (<a href=\"#\" onClick=\"return mV('Mat',27,'7-10');\">Mat 27:7-10</a>). Tradition places it in the valley of Hinnom. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000063');\">ACELDAMA</a>.)<br><br>";
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eastonArray["$$T0002995"] = "<strong>Pottery:</strong> the art of, was early practised among all nations. Various materials seem to have been employed by the potter. Earthenware is mentioned in connection with the history of Melchizedek (<a href=\"#\" onClick=\"return mV('Gen',14,18);\">Gen 14:18</a>), of Abraham (<a href=\"#\" onClick=\"return mV('Gen',18,'4-8');\">18:4-8</a>), of Rebekah (<a href=\"#\" onClick=\"return mV('Gen',27,14);\">27:14</a>), of Rachel (<a href=\"#\" onClick=\"return mV('Gen',29,2,3,8,10);\">29:2-3, 8, 10</a>). The potter's wheel is mentioned by Jeremiah (<a href=\"#\" onClick=\"return mV('Jer',18,3);\">Jer 18:3</a>). See also (<a href=\"#\" onClick=\"return mV('1Ch',4,23);\">1Ch 4:23</a>; <a href=\"#\" onClick=\"return mV('Psa',2,9);\">Psa 2:9</a>; <a href=\"#\" onClick=\"return mV('Isa',45,9);\">Isa 45:9</a>; <a href=\"#\" onClick=\"return mV('Isa',64,8);\">64:8</a>; <a href=\"#\" onClick=\"return mV('Jer',19,1);\">Jer 19:1</a>; <a href=\"#\" onClick=\"return mV('Lam',4,2);\">Lam 4:2</a>; <a href=\"#\" onClick=\"return mV('Zec',11,13);\">Zec 11:13</a>; <a href=\"#\" onClick=\"return mV('Rom',9,21);\">Rom 9:21</a>).<br><br>";
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eastonArray["$$T0002996"] = "<strong>Pound:</strong><br><br>(1.) A weight. Heb. maneh, equal to 100 shekels (<a href=\"#\" onClick=\"return mV('1Ki',10,17);\">1Ki 10:17</a>; <a href=\"#\" onClick=\"return mV('Ezr',2,69);\">Ezr 2:69</a>; <a href=\"#\" onClick=\"return mV('Neh',7,71,72);\">Neh 7:71-72</a>). Gr. litra, equal to about 12 oz. avoirdupois (<a href=\"#\" onClick=\"return mV('Jhn',12,3);\">Jhn 12:3</a>; <a href=\"#\" onClick=\"return mV('Jhn',19,39);\">19:39</a>).<br><br>(2.) A sum of money; the Gr. mna or mina (<a href=\"#\" onClick=\"return mV('Luk',19,13,16,18,20,24,25);\">Luk 19:13, 16, 18, 20, 24-25</a>). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002590');\">MONEY</a>.)<br><br>";
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eastonArray["$$T0002997"] = "<strong>Praetorium:</strong> The Greek word (praitorion) thus rendered in <a href=\"#\" onClick=\"return mV('Mar',15,16);\">Mar 15:16</a> is rendered \"common hall\" (<a href=\"#\" onClick=\"return mV('Mat',27,27);\">Mat 27:27</a>, marg., \"governor's house\"), \"judgment hall,\" (<a href=\"#\" onClick=\"return mV('Jhn',18,28,33);\">Jhn 18:28, 33</a>, marg., \"Pilate's house\", <a href=\"#\" onClick=\"return mV('Jhn',19,9);\">19:9</a>; <a href=\"#\" onClick=\"return mV('Act',23,35);\">Act 23:35</a>), \"palace\" (<a href=\"#\" onClick=\"return mV('Phl',1,13);\">Phl 1:13</a>). This is properly a military word. It denotes<br><br>(1) the general's tent or headquarters;<br><br>(2) the governor's residence, as in <a href=\"#\" onClick=\"return mV('Act',23,35);\">Act 23:35</a> (R.V., \"palace\"); and<br><br>(3) the praetorian guard (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002827');\">PALACE</a>), or the camp or quarters of the praetorian cohorts (<a href=\"#\" onClick=\"return mV('Act',28,16);\">Act 28:16</a>), the imperial guards in immediate attendance on the emperor, who was \"praetor\" or commander-in-chief.<br><br>";
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eastonArray["$$T0002998"] = "<strong>Prayer:</strong> is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a \"beseeching the Lord\" (<a href=\"#\" onClick=\"return mV('Exd',32,11);\">Exd 32:11</a>); \"pouring out the soul before the Lord\" (<a href=\"#\" onClick=\"return mV('1Sa',1,15);\">1Sa 1:15</a>); \"praying and crying to heaven\" (<a href=\"#\" onClick=\"return mV('2Ch',32,20);\">2Ch 32:20</a>); \"seeking unto God and making supplication\" (<a href=\"#\" onClick=\"return mV('Job',8,5);\">Job 8:5</a>); \"drawing near to God\" (<a href=\"#\" onClick=\"return mV('Psa',73,28);\">Psa 73:28</a>); \"bowing the knees\" (<a href=\"#\" onClick=\"return mV('Eph',3,14);\">Eph 3:14</a>).<br><br>Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.<br><br>Acceptable prayer must be sincere (<a href=\"#\" onClick=\"return mV('Hbr',10,22);\">Hbr 10:22</a>), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, \"Ask, and ye shall receive\" (<a href=\"#\" onClick=\"return mV('Mat',7,7,8);\">Mat 7:7-8</a>; <a href=\"#\" onClick=\"return mV('Mat',21,22);\">21:22</a>; <a href=\"#\" onClick=\"return mV('Mar',11,24);\">Mar 11:24</a>; <a href=\"#\" onClick=\"return mV('Jhn',14,13,14);\">Jhn 14:13-14</a>), and in the name of Christ (<a href=\"#\" onClick=\"return mV('Jhn',16,23,24);\">Jhn 16:23-24</a>; <a href=\"#\" onClick=\"return mV('Jhn',15,16);\">15:16</a>; <a href=\"#\" onClick=\"return mV('Eph',2,18);\">Eph 2:18</a>; <a href=\"#\" onClick=\"return mV('Eph',5,20);\">5:20</a>; <a href=\"#\" onClick=\"return mV('Col',3,17);\">Col 3:17</a>; <a href=\"#\" onClick=\"return mV('1Pe',2,5);\">1Pe 2:5</a>).<br><br>Prayer is of different kinds, secret (<a href=\"#\" onClick=\"return mV('Mat',6,6);\">Mat 6:6</a>); social, as family prayers, and in social worship; and public, in the service of the sanctuary.<br><br>Intercessory prayer is enjoined (<a href=\"#\" onClick=\"return mV('Num',6,23);\">Num 6:23</a>; <a href=\"#\" onClick=\"return mV('Job',42,8);\">Job 42:8</a>; <a href=\"#\" onClick=\"return mV('Isa',62,6);\">Isa 62:6</a>; <a href=\"#\" onClick=\"return mV('Psa',122,6);\">Psa 122:6</a>; <a href=\"#\" onClick=\"return mV('1Ti',2,1);\">1Ti 2:1</a>; <a href=\"#\" onClick=\"return mV('Jam',5,14);\">Jam 5:14</a>), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (<a href=\"#\" onClick=\"return mV('Gen',17,18,20);\">Gen 17:18, 20</a>; <a href=\"#\" onClick=\"return mV('Gen',18,'23-32');\">18:23-32</a>; <a href=\"#\" onClick=\"return mV('Gen',20,7,17,18);\">20:7, 17-18</a>), of Moses for Pharaoh (<a href=\"#\" onClick=\"return mV('Exd',8,12,13,30,31);\">Exd 8:12-13, 30-31</a>; <a href=\"#\" onClick=\"return mV('Exd',9,33);\">Exd 9:33</a>), for the Israelites (<a href=\"#\" onClick=\"return mV('Exd',17,11,13);\">Exd 17:11, 13</a>; <a href=\"#\" onClick=\"return mV('Exd',32,'11-14','31-34');\">32:11-14, 31-34</a>; <a href=\"#\" onClick=\"return mV('Num',21,7,8);\">Num 21:7-8</a>; <a href=\"#\" onClick=\"return mV('Deu',9,18,19,25);\">Deu 9:18-19, 25</a>), for Miriam (<a href=\"#\" onClick=\"return mV('Num',12,13);\">Num 12:13</a>), for Aaron (<a href=\"#\" onClick=\"return mV('Deu',9,20);\">Deu 9:20</a>), of Samuel (<a href=\"#\" onClick=\"return mV('1Sa',7,'5-12');\">1Sa 7:5-12</a>), of Solomon (<a href=\"#\" onClick=\"return mV('1Ki',8,'1-')\">1Ki 8</a>; <a href=\"#\" onClick=\"return mV('2Ch',6,'1-')\">2Ch 6</a>), Elijah (<a href=\"#\" onClick=\"return mV('1Ki',17,'20-23');\">1Ki 17:20-23</a>), Elisha (<a href=\"#\" onClick=\"return mV('2Ki',4;'33-36');\">2Ki 4:33-36</a>), Isaiah (<a href=\"#\" onClick=\"return mV('2Ki',19,'1-')\">2Ki 19</a>), Jeremiah (<a href=\"#\" onClick=\"return mV('Jer',42,'2-10');\">Jer 42:2-10</a>), Peter (<a href=\"#\" onClick=\"return mV('Act',9,40);\">Act 9:40</a>), the church (<a href=\"#\" onClick=\"return mV('Act',12,'5-12');\">12:5-12</a>), Paul (<a href=\"#\" onClick=\"return mV('Act',28,8);\">28:8</a>).<br><br>No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (<a href=\"#\" onClick=\"return mV('1Ki',8,54);\">1Ki 8:54</a>; <a href=\"#\" onClick=\"return mV('2Ch',6,13);\">2Ch 6:13</a>; <a href=\"#\" onClick=\"return mV('Psa',95,6);\">Psa 95:6</a>; <a href=\"#\" onClick=\"return mV('Isa',45,23);\">Isa 45:23</a>; <a href=\"#\" onClick=\"return mV('Luk',22,41);\">Luk 22:41</a>; <a href=\"#\" onClick=\"return mV('Act',7,60);\">Act 7:60</a>; <a href=\"#\" onClick=\"return mV('Act',9,40);\">9:40</a>; <a href=\"#\" onClick=\"return mV('Eph',3,14);\">Eph 3:14</a>, etc.); of bowing and falling prostrate (<a href=\"#\" onClick=\"return mV('Gen',24,26,52);\">Gen 24:26, 52</a>; <a href=\"#\" onClick=\"return mV('Exd',4,31);\">Exd 4:31</a>; <a href=\"#\" onClick=\"return mV('Exd',12,27);\">12:27</a>; <a href=\"#\" onClick=\"return mV('Mat',26,39);\">Mat 26:39</a>; <a href=\"#\" onClick=\"return mV('Mar',14,35);\">Mar 14:35</a>, etc.); of spreading out the hands (<a href=\"#\" onClick=\"return mV('1Ki',8,22,38,54);\">1Ki 8:22, 38, 54</a>; <a href=\"#\" onClick=\"return mV('Psa',28,2);\">Psa 28:2</a>; <a href=\"#\" onClick=\"return mV('Psa',63,4);\">63:4</a>; <a href=\"#\" onClick=\"return mV('Psa',88,9);\">88:9</a>; <a href=\"#\" onClick=\"return mV('1Ti',2,8);\">1Ti 2:8</a>, etc.); and of standing (<a href=\"#\" onClick=\"return mV('1Sa',1,26);\">1Sa 1:26</a>; <a href=\"#\" onClick=\"return mV('1Ki',8,14,55);\">1Ki 8:14, 55</a>; <a href=\"#\" onClick=\"return mV('2Ch',20,9);\">2Ch 20:9</a>; <a href=\"#\" onClick=\"return mV('Mar',11,25);\">Mar 11:25</a>; <a href=\"#\" onClick=\"return mV('Luk',18,11,13);\">Luk 18:11, 13</a>).<br><br>If we except the \"Lord's Prayer\" (<a href=\"#\" onClick=\"return mV('Mat',6,'9-13');\">Mat 6:9-13</a>), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.<br><br>Prayer is frequently enjoined in Scripture (<a href=\"#\" onClick=\"return mV('Exd',22,23,27);\">Exd 22:23, 27</a>; <a href=\"#\" onClick=\"return mV('1Ki',3,5);\">1Ki 3:5</a>; <a href=\"#\" onClick=\"return mV('2Ch',7,14);\">2Ch 7:14</a>; <a href=\"#\" onClick=\"return mV('Psa',37,4);\">Psa 37:4</a>; <a href=\"#\" onClick=\"return mV('Isa',55,6);\">Isa 55:6</a>; <a href=\"#\" onClick=\"return mV('Joe',2,32);\">Joe 2:32</a>; <a href=\"#\" onClick=\"return mV('Eze',36,37);\">Eze 36:37</a>, etc.), and we have very many testimonies that it has been answered (<a href=\"#\" onClick=\"return mV('Psa',3,4);\">Psa 3:4</a>; <a href=\"#\" onClick=\"return mV('Psa',4,1);\">4:1</a>; <a href=\"#\" onClick=\"return mV('Psa',6,8);\">6:8</a>; <a href=\"#\" onClick=\"return mV('Psa',18,6);\">18:6</a>; <a href=\"#\" onClick=\"return mV('Psa',28,6);\">28:6</a>; <a href=\"#\" onClick=\"return mV('Psa',30,2);\">30:2</a>; <a href=\"#\" onClick=\"return mV('Psa',34,4);\">34:4</a>; <a href=\"#\" onClick=\"return mV('Psa',118,5);\">118:5</a>; <a href=\"#\" onClick=\"return mV('Jam',5,'16-18');\">Jam 5:16-18</a>, etc.).<br><br>\"Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (<a href=\"#\" onClick=\"return mV('Gen',24,'10-20');\">Gen 24:10-20</a>).<br><br>\"Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (<a href=\"#\" onClick=\"return mV('Gen',32,'24-30');\">Gen 32:24-30</a>; <a href=\"#\" onClick=\"return mV('Gen',33,'1-4');\">33:1-4</a>).<br><br>\"Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (<a href=\"#\" onClick=\"return mV('Jdg',15,'18-20');\">Jdg 15:18-20</a>).<br><br>\"David prayed, and God defeated the counsel of Ahithophel (<a href=\"#\" onClick=\"return mV('2Sa',15,31);\">2Sa 15:31</a>; <a href=\"#\" onClick=\"return mV('2Sa',16,'20-23');\">16:20-23</a>; <a href=\"#\" onClick=\"return mV('2Sa',17,'14-23');\">17:14-23</a>).<br><br>\"Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (<a href=\"#\" onClick=\"return mV('Dan',2,'16-23');\">Dan 2:16-23</a>).<br><br>\"Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (<a href=\"#\" onClick=\"return mV('Neh',1,11);\">Neh 1:11</a>; <a href=\"#\" onClick=\"return mV('Neh',2,'1-6');\">2:1-6</a>).<br><br>\"Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (<a href=\"#\" onClick=\"return mV('Est',4,'15-17');\">Est 4:15-17</a>; <a href=\"#\" onClick=\"return mV('Est',6,7,8);\">6:7-8</a>).<br><br>\"The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (<a href=\"#\" onClick=\"return mV('Act',12,'1-12');\">Act 12:1-12</a>).<br><br>\"Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (<a href=\"#\" onClick=\"return mV('2Cr',12,'7-10');\">2Cr 12:7-10</a>).<br><br>\"Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.\", Robinson's Job.<br><br>";
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eastonArray["$$T0002999"] = "<strong>Predestination:</strong> This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered \"predestinate\" is found only in these six passages, <a href=\"#\" onClick=\"return mV('Act',4,28);\">Act 4:28</a>; <a href=\"#\" onClick=\"return mV('Rom',8,29,30);\">Rom 8:29-30</a>; <a href=\"#\" onClick=\"return mV('1Cr',2,7);\">1Cr 2:7</a>; <a href=\"#\" onClick=\"return mV('Eph',1,5,11);\">Eph 1:5, 11</a>; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or \"determinate purpose\" of God governs all events.<br><br>This doctrine of predestination or election is beset with many difficulties. It belongs to the \"secret things\" of God. But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, \"Even so, Father: for so it seemed good in thy sight.\"<br><br>For the teaching of Scripture on this subject let the following passages be examined in addition to those referred to above; <a href=\"#\" onClick=\"return mV('Gen',21,12);\">Gen 21:12</a>; <a href=\"#\" onClick=\"return mV('Exd',9,16);\">Exd 9:16</a>; <a href=\"#\" onClick=\"return mV('Exd',33,19);\">Exd 33:19</a>; <a href=\"#\" onClick=\"return mV('Deu',10,15);\">Deu 10:15</a>; <a href=\"#\" onClick=\"return mV('Deu',32,8);\">Deu 32:8</a>; <a href=\"#\" onClick=\"return mV('Jos',11,20);\">Jos 11:20</a>; <a href=\"#\" onClick=\"return mV('1Sa',12,22);\">1Sa 12:22</a>; <a href=\"#\" onClick=\"return mV('2Ch',6,6);\">2Ch 6:6</a>; <a href=\"#\" onClick=\"return mV('Psa',33,12);\">Psa 33:12</a>; <a href=\"#\" onClick=\"return mV('Psa',65,4);\">Psa 65:4</a>; <a href=\"#\" onClick=\"return mV('Psa',78,68);\">Psa 78:68</a>; <a href=\"#\" onClick=\"return mV('Psa',135,4);\">Psa 135:4</a>; <a href=\"#\" onClick=\"return mV('Isa',41,'1-10');\">Isa 41:1-10</a>; <a href=\"#\" onClick=\"return mV('Jer',1,5);\">Jer 1:5</a>; <a href=\"#\" onClick=\"return mV('Mar',13,20);\">Mar 13:20</a>; <a href=\"#\" onClick=\"return mV('Luk',22,22);\">Luk 22:22</a>; <a href=\"#\" onClick=\"return mV('Jhn',6,37);\">Jhn 6:37</a>; <a href=\"#\" onClick=\"return mV('Jhn',15,16);\">Jhn 15:16</a>; <a href=\"#\" onClick=\"return mV('Jhn',17,2,6,9);\">Jhn 17:2, 6, 9</a>; <a href=\"#\" onClick=\"return mV('Act',2,28);\">Act 2:28</a>; <a href=\"#\" onClick=\"return mV('Act',3,18);\">Act 3:18</a>; <a href=\"#\" onClick=\"return mV('Act',4,28);\">Act 4:28</a>; <a href=\"#\" onClick=\"return mV('Act',13,48);\">Act 13:48</a>; <a href=\"#\" onClick=\"return mV('Act',17,26);\">Act 17:26</a>; <a href=\"#\" onClick=\"return mV('Rom',9,11,18,21);\">Rom 9:11, 18, 21</a>; <a href=\"#\" onClick=\"return mV('Rom',11,5);\">Rom 11:5</a>; <a href=\"#\" onClick=\"return mV('Eph',3,11);\">Eph 3:11</a>; <a href=\"#\" onClick=\"return mV('1Th',1,4);\">1Th 1:4</a>; <a href=\"#\" onClick=\"return mV('2Th',2,13);\">2Th 2:13</a>; <a href=\"#\" onClick=\"return mV('2Ti',1,9);\">2Ti 1:9</a>; <a href=\"#\" onClick=\"return mV('Tts',1,2);\">Tts 1:2</a>; <a href=\"#\" onClick=\"return mV('1Pe',1,2);\">1Pe 1:2</a>. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001002');\">DECREES OF GOD</a>; <a href=\"#\" onClick=\"return doDictLookup ('ET0001149');\">ELECTION</a>.)<br><br>Hodge has well remarked that, \"rightly understood, this doctrine<br><br>(1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. <br><br>(2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved.<br><br>(3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ.<br><br>(4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope\" (Outlines).<br><br>";
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