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60 lines
49 KiB
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var eastonArray = new Array ();
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eastonArray["$$T0003100"] = "<strong>Remaliah:</strong> adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (<a href=\"#\" onClick=\"return mV('2Ki',15,25,27,30,32,37);\">2Ki 15:25, 27, 30, 32, 37</a>; <a href=\"#\" onClick=\"return mV('Isa',7,1,4,5,9);\">Isa 7:1, 4-5, 9</a>; <a href=\"#\" onClick=\"return mV('Isa',8,6);\">8:6</a>).";
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eastonArray["$$T0003101"] = "<strong>Remeth:</strong> another form of Ramah (q.v.) or Ramoth (<a href=\"#\" onClick=\"return mV('1Ch',6,73);\">1Ch 6:73</a>; <a href=\"#\" onClick=\"return mV('Jos',19,21);\">Jos 19:21</a>), and probably also of Jarmuth (<a href=\"#\" onClick=\"return mV('Jos',21,29);\">Jos 21:29</a>).";
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eastonArray["$$T0003102"] = "<strong>Remmon-methoar:</strong> (<a href=\"#\" onClick=\"return mV('Jos',19,13);\">Jos 19:13</a>), rendered correctly in the Revised Version, \"Rimmon, which stretcheth unto Neah,\" a landmark of Zebulun; called also Rimmon (<a href=\"#\" onClick=\"return mV('1Ch',6,77);\">1Ch 6:77</a>).";
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eastonArray["$$T0003103"] = "<strong>Remphan:</strong> (<a href=\"#\" onClick=\"return mV('Act',7,43);\">Act 7:43</a>; R.V., \"Rephan\"). In <a href=\"#\" onClick=\"return mV('Amo',5,26);\">Amo 5:26</a> the Heb. Chiun (q.v.) is rendered by the LXX. \"Rephan,\" and this name is adopted by Luke in his narrative of the Acts. These names represent the star-god Saturn or Moloch.";
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eastonArray["$$T0003104"] = "<strong>Rent:</strong> (<a href=\"#\" onClick=\"return mV('Isa',3,24);\">Isa 3:24</a>), probably a rope, as rendered in the LXX. and Vulgate and Revised Version, or as some prefer interpreting the phrase, \"girdle and robe are torn [i.e., are 'a rent'] by the hand of violence.\"";
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eastonArray["$$T0003105"] = "<strong>Repentance:</strong> There are three Greek words used in the New Testament to denote repentance.<br><br>(1.) The verb <i>metamelomai</i> is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (<a href=\"#\" onClick=\"return mV('Mat',27,3);\">Mat 27:3</a>).<br><br>(2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with<br><br>(3) the cognate noun <i>metanoia</i>, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.<br><br>Evangelical repentance consists of<br><br>(1) a true sense of one's own guilt and sinfulness;<br><br>(2) an apprehension of God's mercy in Christ;<br><br>(3) an actual hatred of sin (<a href=\"#\" onClick=\"return mV('Psa',119,128);\">Psa 119:128</a>; <a href=\"#\" onClick=\"return mV('Job',42,5,6);\">Job 42:5-6</a>; <a href=\"#\" onClick=\"return mV('2Cr',7,10);\">2Cr 7:10</a>) and turning from it to God; and<br><br>(4) a persistent endeavour after a holy life in a walking with God in the way of his commandments.<br><br>The true penitent is conscious of guilt (<a href=\"#\" onClick=\"return mV('Psa',51,4,9);\">Psa 51:4, 9</a>), of pollution (<a href=\"#\" onClick=\"return mV('Psa',51,5,7,10);\">51:5, 7, 10</a>), and of helplessness (<a href=\"#\" onClick=\"return mV('Psa',51,11);\">51:11</a>; <a href=\"#\" onClick=\"return mV('Psa',109,21,22);\">109:21-22</a>). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (<a href=\"#\" onClick=\"return mV('Psa',51,1);\">Psa 51:1</a>; <a href=\"#\" onClick=\"return mV('Psa',130,4);\">130:4</a>).";
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eastonArray["$$T0003106"] = "<strong>Rephael:</strong> healed of God, one of Shemaiah's sons. He and his brethren, on account of their \"strength for service,\" formed one of the divisions of the temple porters (<a href=\"#\" onClick=\"return mV('1Ch',26,7,8);\">1Ch 26:7-8</a>).";
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eastonArray["$$T0003107"] = "<strong>Rephaim:</strong> lofty men; giants, (<a href=\"#\" onClick=\"return mV('Gen',14,5);\">Gen 14:5</a>; <a href=\"#\" onClick=\"return mV('2Sa',21,16,18);\">2Sa 21:16, 18</a>, marg. A.V., Rapha, marg. R.V., Raphah; <a href=\"#\" onClick=\"return mV('Deu',3,13);\">Deu 3:13</a>, R.V.; A.V., \"giants\"). The aborigines of Palestine, afterwards conquered and dispossessed by the Canaanite tribes, are classed under this general title. They were known to the Moabites as Emim, i.e., \"fearful\", (<a href=\"#\" onClick=\"return mV('Deu',2,11);\">Deu 2:11</a>), and to the Ammonites as Zamzummim. Some of them found refuge among the Philistines, and were still existing in the days of David. We know nothing of their origin. They were not necessarily connected with the \"giants\" (R.V., \"Nephilim\") of <a href=\"#\" onClick=\"return mV('Gen',6,4);\">Gen 6:4</a>. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001474');\">GIANTS</a>.)";
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eastonArray["$$T0003108"] = "<strong>Rephaim, Valley of:</strong> (<a href=\"#\" onClick=\"return mV('Jos',15,8);\">Jos 15:8</a>; <a href=\"#\" onClick=\"return mV('Jos',18,16);\">18:16</a>, R.V.). When David became king over all Israel, the Philistines, judging that he would now become their uncompromising enemy, made a sudden attack upon Hebron, compelling David to retire from it. He sought refuge in \"the hold\" at Adullam (<a href=\"#\" onClick=\"return mV('2Sa',5,'17-22');\">2Sa 5:17-22</a>), and the Philistines took up their position in the valley of Rephaim, on the west and south-west of Jerusalem. Thus all communication between Bethlehem and Jerusalem was intercepted. While David and his army were encamped here, there occurred that incident narrated in <a href=\"#\" onClick=\"return mV('2Sa',23,'15-17');\">2Sa 23:15-17</a>. Having obtained divine direction, David led his army against the Philistines, and gained a complete victory over them. The scene of this victory was afterwards called Baalperazim (q.v.).<br><br>A second time, however, the Philistines rallied their forces in this valley (<a href=\"#\" onClick=\"return mV('2Sa',5,22);\">2Sa 5:22</a>). Again warned by a divine oracle, David led his army to Gibeon, and attacked the Philistines from the south, inflicting on them another severe defeat, and chasing them with great slaughter to Gezer (q.v.). There David kept in check these enemies of Israel. This valley is now called el-Bukei'a.";
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eastonArray["$$T0003109"] = "<strong>Rephidim:</strong> supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote \"the rock in Horeb,\" and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (<a href=\"#\" onClick=\"return mV('Exd',17,1,'8-16');\">Exd 17:1, 8-16</a>). They were the \"first of the nations\" to make war against Israel (<a href=\"#\" onClick=\"return mV('Num',24,20);\">Num 24:20</a>).<br><br>Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (<a href=\"#\" onClick=\"return mV('Exd',19,1,2);\">Exd 19:1-2</a>; <a href=\"#\" onClick=\"return mV('Num',33,14,15);\">Num 33:14-15</a>), marching probably through the two passes of the Wady Solaf and the Wady esh-Sheikh, which converge at the entrance to the plain er-Rahah, the \"desert of Sinai,\" which is two miles long and about half a mile broad. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003442');\">SINAI</a>; <a href=\"#\" onClick=\"return doDictLookup ('ET0002498');\">MERIBAH</a>.)";
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eastonArray["$$T0003110"] = "<strong>Reprobate:</strong> that which is rejected on account of its own worthlessness (<a href=\"#\" onClick=\"return mV('Jer',6,30);\">Jer 6:30</a>; <a href=\"#\" onClick=\"return mV('Hbr',6,8);\">Hbr 6:8</a>; Gr. adokimos, \"rejected\"). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (<a href=\"#\" onClick=\"return mV('1Cr',9,27);\">1Cr 9:27</a>; <a href=\"#\" onClick=\"return mV('2Cr',13,'5-7');\">2Cr 13:5-7</a>).";
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eastonArray["$$T0003111"] = "<strong>Rereward:</strong> (<a href=\"#\" onClick=\"return mV('Jos',6,9);\">Jos 6:9</a>), the troops in the rear of an army on the march, the rear-guard. This word is a corruption of the French arriere-garde. During the wilderness march the tribe of Dan formed the rear-guard (<a href=\"#\" onClick=\"return mV('Num',10,25);\">Num 10:25</a>; <a href=\"#\" onClick=\"return mV('1Sa',29,2);\">1Sa 29:2</a>; <a href=\"#\" onClick=\"return mV('Isa',52,12);\">Isa 52:12</a>; <a href=\"#\" onClick=\"return mV('Isa',58,8);\">58:8</a>).";
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eastonArray["$$T0003112"] = "<strong>Resen:</strong> head of the stream; bridle, one of Nimrod's cities (<a href=\"#\" onClick=\"return mV('Gen',10,12);\">Gen 10:12</a>), \"between Nineveh and Calah.\" It has been supposed that the four cities named in this verse were afterwards combined into one under the name of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified with the mound of ruins called Karamless.";
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eastonArray["$$T0003113"] = "<strong>Rest:</strong><br><br>(1.) Gr. katapausis, equivalent to the Hebrew word <i>noah</i> (<a href=\"#\" onClick=\"return mV('Hbr',4,1);\">Hbr 4:1</a>).<br><br>(2.) Gr. anapausis, \"rest from weariness\" (<a href=\"#\" onClick=\"return mV('Mat',11,28);\">Mat 11:28</a>).<br><br>(3.) Gr. anesis, \"relaxation\" (<a href=\"#\" onClick=\"return mV('2Th',1,7);\">2Th 1:7</a>).<br><br>(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (<a href=\"#\" onClick=\"return mV('Hbr',4,9);\">Hbr 4:9</a>; R.V., \"sabbath\"), a rest like that of God when he had finished the work of creation.";
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eastonArray["$$T0003114"] = "<strong>Resurrection of Christ:</strong> one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (<a href=\"#\" onClick=\"return mV('1Cr',15,14);\">1Cr 15:14</a>). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in <a href=\"#\" onClick=\"return mV('Psa',16,'10');\">Psa 16</a> (<a href=\"#\" onClick=\"return mV('Act',2,'24-28');\">Act 2:24-28</a>). In his own discourses, also, our Lord clearly intimates his resurrection (<a href=\"#\" onClick=\"return mV('Mat',20,19);\">Mat 20:19</a>; <a href=\"#\" onClick=\"return mV('Mar',9,9);\">Mar 9:9</a>; <a href=\"#\" onClick=\"return mV('Mar',14,28);\">14:28</a>; <a href=\"#\" onClick=\"return mV('Luk',18,33);\">Luk 18:33</a>; <a href=\"#\" onClick=\"return mV('Jhn',2,'19-22');\">Jhn 2:19-22</a>).<br><br>The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows:<br><br>(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (<a href=\"#\" onClick=\"return mV('Jhn',20,'11-18');\">Jhn 20:11-18</a>), and alluded to by Mark (<a href=\"#\" onClick=\"return mV('Mar',16,'9-11');\">Mar 16:9-11</a>).<br><br>(2.) To certain women, \"the other Mary,\" Salome, Joanna, and others, as they returned from the sepulchre. Matthew (<a href=\"#\" onClick=\"return mV('Mat',28,'1-10');\">Mat 28:1-10</a>) alone gives an account of this. (<a href=\"#\" onClick=\"return mV('Mar',16,'1-8');\">Mar 16:1-8</a>; and <a href=\"#\" onClick=\"return mV('Luk',24,'1-11');\">Luk 24:1-11</a>.)<br><br>(3.) To Simon Peter alone on the day of the resurrection. (See <a href=\"#\" onClick=\"return mV('Luk',24,34);\">Luk 24:34</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,5);\">1Cr 15:5</a>.)<br><br>(4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (<a href=\"#\" onClick=\"return mV('Luk',24,'13-35');\">Luk 24:13-35</a>; <a href=\"#\" onClick=\"return mV('Mar',16,12,13);\">Mar 16:12-13</a>).<br><br>(5.) To the ten disciples (Thomas being absent) and others \"with them,\" at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (<a href=\"#\" onClick=\"return mV('Jhn',20,'19-24');\">Jhn 20:19-24</a>).<br><br>(6.) To the disciples again (Thomas being present) at Jerusalem (<a href=\"#\" onClick=\"return mV('Mar',16,'14-18');\">Mar 16:14-18</a>; <a href=\"#\" onClick=\"return mV('Luk',24,'33-40');\">Luk 24:33-40</a>; <a href=\"#\" onClick=\"return mV('Jhn',20,'26-28');\">Jhn 20:26-28</a>; also <a href=\"#\" onClick=\"return mV('1Cr',15,5);\">1Cr 15:5</a>).<br><br>(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (<a href=\"#\" onClick=\"return mV('Jhn',21,'1-23');\">Jhn 21:1-23</a>) alone gives an account.<br><br>(8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (<a href=\"#\" onClick=\"return mV('1Cr',15,6);\">1Cr 15:6</a>; <a href=\"#\" onClick=\"return mV('Mat',28,'16-20');\">Mat 28:16-20</a>).<br><br>(9.) To James, but under what circumstances we are not informed (<a href=\"#\" onClick=\"return mV('1Cr',15,7);\">1Cr 15:7</a>).<br><br>(10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend \"till a cloud received him out of their sight\" (<a href=\"#\" onClick=\"return mV('Mar',16,19);\">Mar 16:19</a>; <a href=\"#\" onClick=\"return mV('Luk',24,'50-52');\">Luk 24:50-52</a>; <a href=\"#\" onClick=\"return mV('Act',1,'4-10');\">Act 1:4-10</a>).<br><br>It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (<a href=\"#\" onClick=\"return mV('Mat',28,9);\">Mat 28:9</a>; <a href=\"#\" onClick=\"return mV('Luk',24,39);\">Luk 24:39</a>; <a href=\"#\" onClick=\"return mV('Jhn',20,27);\">Jhn 20:27</a>), and he ate bread with them (<a href=\"#\" onClick=\"return mV('Luk',24,42,;\">Luk 24:42-43</a>; <a href=\"#\" onClick=\"return mV('Jhn',21,12,13);\">Jhn 21:12-13</a>).<br><br>(11.) In addition to the above, mention might be made of Christ's manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (<a href=\"#\" onClick=\"return mV('Act',9,'3-9', 17);\">Act 9:3-9, 17</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,8);\">1Cr 15:8</a>; <a href=\"#\" onClick=\"return mV('1Cr',9,1);\">9:1</a>).<br><br>It is implied in the words of Luke (<a href=\"#\" onClick=\"return mV('Act',1,3);\">Act 1:3</a>) that there may have been other appearances of which we have no record.<br><br>The resurrection is spoken of as the act<br><br>(1) of God the Father (<a href=\"#\" onClick=\"return mV('Psa',16,10);\">Psa 16:10</a>; <a href=\"#\" onClick=\"return mV('Act',2,24);\">Act 2:24</a>; <a href=\"#\" onClick=\"return mV('Act',3,15);\">3:15</a>; <a href=\"#\" onClick=\"return mV('Rom',8,11);\">Rom 8:11</a>; <a href=\"#\" onClick=\"return mV('Eph',1,20);\">Eph 1:20</a>; <a href=\"#\" onClick=\"return mV('Col',2,12);\">Col 2:12</a>; <a href=\"#\" onClick=\"return mV('Hbr',13,20);\">Hbr 13:20</a>);<br><br>(2) of Christ himself (<a href=\"#\" onClick=\"return mV('Jhn',2,19);\">Jhn 2:19</a>; <a href=\"#\" onClick=\"return mV('Jhn',10,18);\">10:18</a>); and<br><br>(3) of the Holy Spirit (<a href=\"#\" onClick=\"return mV('1Pe',3,18);\">1Pe 3:18</a>).<br><br>The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers.<br><br>The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (<a href=\"#\" onClick=\"return mV('Rom',4,25);\">Rom 4:25</a>). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (<a href=\"#\" onClick=\"return mV('Rom',8,11);\">Rom 8:11</a>; <a href=\"#\" onClick=\"return mV('1Cr',6,14);\">1Cr 6:14</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,'47-49');\">15:47-49</a>; <a href=\"#\" onClick=\"return mV('Phl',3,21);\">Phl 3:21</a>; <a href=\"#\" onClick=\"return mV('1Jo',3,2);\">1Jo 3:2</a>). As he lives, they shall live also.<br><br>It proved him to be the Son of God, inasmuch as it authenticated all his claims (<a href=\"#\" onClick=\"return mV('Jhn',2,19);\">Jhn 2:19</a>; <a href=\"#\" onClick=\"return mV('Jhn',10,17);\">10:17</a>). \"If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured.\" Hodge.<br><br>With reference to the report which the Roman soldiers were bribed (<a href=\"#\" onClick=\"return mV('Mat',28,'12-14');\">Mat 28:12-14</a>) to circulate concerning Christ's resurrection, \"his disciples came by night and stole him away while we slept,\" Matthew Henry in his \"Commentary,\" under <a href=\"#\" onClick=\"return mV('Jhn',20,'1-10');\">Jhn 20:1-10</a>, fittingly remarks, \"The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not 'stolen away while men slept.' Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (<a href=\"#\" onClick=\"return mV('Mar',15,46);\">Mar 15:46</a>). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen.'\"";
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eastonArray["$$T0003115"] = "<strong>Resurrection of the dead:</strong> will be simultaneous both of the just and the unjust (<a href=\"#\" onClick=\"return mV('Dan',12,2);\">Dan 12:2</a>; <a href=\"#\" onClick=\"return mV('Jhn',5,28,29);\">Jhn 5:28-29</a>; <a href=\"#\" onClick=\"return mV('Rom',2,'6-16');\">Rom 2:6-16</a>; <a href=\"#\" onClick=\"return mV('2Th',1,'6-10');\">2Th 1:6-10</a>). The qualities of the resurrection body will be different from those of the body laid in the grave (<a href=\"#\" onClick=\"return mV('1Cr',15,53,54);\">1Cr 15:53-54</a>; <a href=\"#\" onClick=\"return mV('Phl', 3,21);\">Phl 3:21</a>); but its identity will nevertheless be preserved. It will still be the same body (<a href=\"#\" onClick=\"return mV('1Cr',15,'42-44');\">1Cr 15:42-44</a>) which rises again.<br><br>As to the nature of the resurrection body,<br><br>(1) it will be spiritual (<a href=\"#\" onClick=\"return mV('1Cr',15,44);\">1Cr 15:44</a>), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state;<br><br>(2) glorious, incorruptible, and powerful (<a href=\"#\" onClick=\"return mV('1Cr',15,54);\">54</a>);<br><br>(3) like unto the glorified body of Christ (<a href=\"#\" onClick=\"return mV('Phl',3,21);\">Phl 3:21</a>); and<br><br>(4) immortal (<a href=\"#\" onClick=\"return mV('Rev',21,4);\">Rev 21:4</a>).<br><br>Christ's resurrection secures and illustrates that of his people.<br><br>\"(1.) Because his resurrection seals and consummates his redemptive power; and the redemption of our persons involves the redemption of our bodies (<a href=\"#\" onClick=\"return mV('Rom',8,23);\">Rom 8:23</a>).<br><br>(2.) Because of our federal and vital union with Christ (<a href=\"#\" onClick=\"return mV('1Cr',15,21,22);\">1Cr 15:21-22</a>; <a href=\"#\" onClick=\"return mV('1Th',4,14);\">1Th 4:14</a>).<br><br>(3.) Because of his Spirit which dwells in us making our bodies his members (<a href=\"#\" onClick=\"return mV('1Cr',6,15);\">1Cr 6:15</a>; <a href=\"#\" onClick=\"return mV('Rom',8,11);\">Rom 8:11</a>).<br><br>(4.) Because Christ by covenant is Lord both of the living and the dead (<a href=\"#\" onClick=\"return mV('Rom',14,9);\">Rom 14:9</a>). This same federal and vital union of the Christian with Christ likewise causes the resurrection of the believer to be similar to as well as consequent upon that of Christ (<a href=\"#\" onClick=\"return mV('1Cr',15,49);\">1Cr 15:49</a>; <a href=\"#\" onClick=\"return mV('Phl',3,21);\">Phl 3:21</a>; <a href=\"#\" onClick=\"return mV('1Jo',3,2);\">1Jo 3:2</a>).\" Hodge's Outlines of Theology.";
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eastonArray["$$T0003116"] = "<strong>Reuben:</strong> behold a son!, the eldest son of Jacob and Leah (<a href=\"#\" onClick=\"return mV('Gen',29,32);\">Gen 29:32</a>). His sinful conduct, referred to in <a href=\"#\" onClick=\"return mV('Gen',35,22);\">Gen 35:22</a>, brought down upon him his dying father's malediction (<a href=\"#\" onClick=\"return mV('Gen',48,4);\">48:4</a>). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (<a href=\"#\" onClick=\"return mV('Gen',37,21,22);\">37:21-22</a>). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (<a href=\"#\" onClick=\"return mV('Gen',46,8);\">46:8</a>) no further mention is made of Reuben beyond what is recorded in <a href=\"#\" onClick=\"return mV('Gen',49,3,4);\">Gen 49:3-4</a>.";
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eastonArray["$$T0003117"] = "<strong>Reuben, Tribe of:</strong> at the Exodus numbered 46,500 male adults, from twenty years old and upwards (<a href=\"#\" onClick=\"return mV('Num',1,20,21);\">Num 1:20-21</a>), and at the close of the wilderness wanderings they numbered only 43,730 (<a href=\"#\" onClick=\"return mV('Num',26,7);\">26:7</a>). This tribe united with that of Gad in asking permission to settle in the \"land of Gilead,\" \"on the other side of Jordan\" (<a href=\"#\" onClick=\"return mV('Num',32,'1-5');\">32:1-5</a>). The lot assigned to Reuben was the smallest of the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the south along the coast of the Dead Sea to its northern end, where the Jordan flows into it (<a href=\"#\" onClick=\"return mV('Jos',13,'15-21',23);\">Jos 13:15-21, 23</a>). It thus embraced the original kingdom of Sihon. Reuben is \"to the eastern tribes what Simeon is to the western. 'Unstable as water,' he vanishes away into a mere Arabian tribe. 'His men are few;' it is all he can do 'to live and not die.' We hear of nothing beyond the multiplication of their cattle in the land of Gilead, their spoils of 'camels fifty thousand, and of asses two thousand' (<a href=\"#\" onClick=\"return mV('1Ch',5,9,10,20,21);\">1Ch 5:9-10, 20-21</a>). In the great struggles of the nation he never took part. The complaint against him in the song of Deborah is the summary of his whole history. 'By the streams of Reuben,' i.e., by the fresh streams which descend from the eastern hills into the Jordan and the Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in the 'streams' of Reuben great were the 'desires'\", i.e., resolutions which were never carried out, the people idly resting among their flocks as if it were a time of peace (<a href=\"#\" onClick=\"return mV('Jdg',5,15,16);\">Jdg 5:15-16</a>). Stanley's Sinai and Palestine.<br><br>All the three tribes on the east of Jordan at length fell into complete apostasy, and the time of retribution came. God \"stirred up the spirit of Pul, king of Assyria, and the spirit of Tiglath-pileser, king of Assyria,\" to carry them away, the first of the tribes, into captivity (<a href=\"#\" onClick=\"return mV('1Ch',5,25,26);\">1Ch 5:25-26</a>).";
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eastonArray["$$T0003118"] = "<strong>Reuel:</strong> friend of God.<br><br>(1.) A son of Esau and Bashemath (<a href=\"#\" onClick=\"return mV('Gen',36,4,10);\">Gen 36:4, 10</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,35);\">1Ch 1:35</a>).<br><br>(2.) \"The priest of Midian,\" Moses' father-in-law (<a href=\"#\" onClick=\"return mV('Exd',2,18);\">Exd 2:18</a>) =Raguel (<a href=\"#\" onClick=\"return mV('Num',10,29);\">Num 10:29</a>). If he be identified with Jethro (q.v.), then this may be regarded as his proper name, and Jether or Jethro (i.e., \"excellency\") as his official title.<br><br>(3.) <a href=\"#\" onClick=\"return mV('Num',2,14);\">Num 2:14</a>, called also Deuel (<a href=\"#\" onClick=\"return mV('Num',1,14);\">1:14</a>; <a href=\"#\" onClick=\"return mV('Num',7,42);\">7:42</a>).";
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eastonArray["$$T0003119"] = "<strong>Revelation:</strong> an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (<a href=\"#\" onClick=\"return mV('Hbr',1,1);\">Hbr 1:1</a>) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003832');\">WORD OF GOD</a>.) The Scriptures are not merely the \"record\" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth.<br><br>Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.";
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eastonArray["$$T0003120"] = "<strong>Revelation, Book of:</strong> =The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (<a href=\"#\" onClick=\"return mV('Rev',1,1,4,9);\">Rev 1:1, 4, 9</a>; <a href=\"#\" onClick=\"return mV('Rev',22,8);\">22:8</a>), and there is every reason to conclude that the \"John\" here mentioned was the apostle. In a manuscript of about the twelfth century he is called \"John the divine,\" but no reason can be assigned for this appellation.<br><br>The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse \"was seen no long time ago.\"<br><br>As to the relation between this book and the Gospel of John, it has been well observed that \"the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style.\" Plummer's Gospel of St. John, Introd.";
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eastonArray["$$T0003121"] = "<strong>Revelation of Christ:</strong> the second advent of Christ. Three different Greek words are used by the apostles to express this,<br><br>(1) apokalupsis (<a href=\"#\" onClick=\"return mV('1Cr',1,7)\">1Cr 1:7</a>; <a href=\"#\" onClick=\"return mV('2Th',1,7);\">2Th 1:7</a>; <a href=\"#\" onClick=\"return mV('1Pe',1,7,13);\">1Pe 1:7, 13</a>);<br><br>(2) parousia (<a href=\"#\" onClick=\"return mV('Mat',24,3,27);\">Mat 24:3, 27</a>; <a href=\"#\" onClick=\"return mV('1Th',2,19);\">1Th 2:19</a>; <a href=\"#\" onClick=\"return mV('Jam',5,7,8);\">Jam 5:7-8</a>);<br><br>(3) epiphaneia (<a href=\"#\" onClick=\"return mV('1Ti',6,14);\">1Ti 6:14</a>; <a href=\"#\" onClick=\"return mV('2Ti',1,10);\">2Ti 1:10</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,'1-8');\">4:1-8</a>; <a href=\"#\" onClick=\"return mV('Tts',2,13);\">Tts 2:13</a>). There existed among Christians a wide expectation, founded on (<a href=\"#\" onClick=\"return mV('Mat',24,29,30,34);\">Mat 24:29-30, 34</a>), of the speedy return of Christ. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002551');\">MILLENNIUM</a>.)";
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eastonArray["$$T0003122"] = "<strong>Rezeph:</strong> solid; a stone, (<a href=\"#\" onClick=\"return mV('2Ki',19,12);\">2Ki 19:12</a>; <a href=\"#\" onClick=\"return mV('Isa',37,12);\">Isa 37:12</a>), a fortress near Haran, probably on the west of the Euphrates, conquered by Sennacherib.";
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eastonArray["$$T0003123"] = "<strong>Rezin:</strong> firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (<a href=\"#\" onClick=\"return mV('2Ki',15,37);\">2Ki 15:37</a>; <a href=\"#\" onClick=\"return mV('2Ki',16,'5-9');\">16:5-9</a>; <a href=\"#\" onClick=\"return mV('Isa',7,'1-8');\">Isa 7:1-8</a>). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (<a href=\"#\" onClick=\"return mV('2Ki',16,9);\">2Ki 16:9</a>).";
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eastonArray["$$T0003124"] = "<strong>Rezon:</strong> prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the \"captain over a band\" of marauders, and took Damascus, and became king of Syria (<a href=\"#\" onClick=\"return mV('1Ki',11,'23-25');\">1Ki 11:23-25</a>; <a href=\"#\" onClick=\"return mV('2Sa',8,'3-8');\">2Sa 8:3-8</a>). For centuries after this the Syrians were the foes of Israel. He \"became an adversary to Israel all the days of Solomon.\"";
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eastonArray["$$T0003125"] = "<strong>Rhegium:</strong> breach, a town in the south of Italy, on the Strait of Messina, at which Paul touched on his way to Rome (<a href=\"#\" onClick=\"return mV('Act',28,13);\">Act 28:13</a>). It is now called Rheggio.";
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eastonArray["$$T0003126"] = "<strong>Rhesa:</strong> affection, son of Zorobabel, mentioned in the genealogy of our Lord (<a href=\"#\" onClick=\"return mV('Luk',3,27);\">Luk 3:27</a>).";
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eastonArray["$$T0003127"] = "<strong>Rhoda:</strong> a rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (<a href=\"#\" onClick=\"return mV('Act',12,'12-15');\">Act 12:12-15</a>).";
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eastonArray["$$T0003128"] = "<strong>Rhodes:</strong> a rose, an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria (<a href=\"#\" onClick=\"return mV('Act',21,1);\">Act 21:1</a>), on returning from his third missionary journey.";
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eastonArray["$$T0003129"] = "<strong>Riblah:</strong> fruitful, an ancient town on the northern frontier of Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs, on the eastern bank of the Orontes, in a wide and fertile plain. Here Nebuchadnezzar had his head-quarters in his campaign against Jerusalem, and here also Necho fixed his camp after he had routed Josiah's army at Megiddo (<a href=\"#\" onClick=\"return mV('2Ki',23,'29-35');\">2Ki 23:29-35</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,6,20,21);\">25:6, 20-21</a>; <a href=\"#\" onClick=\"return mV('Jer',39,5);\">Jer 39:5</a>; <a href=\"#\" onClick=\"return mV('Jer',52,10);\">52:10</a>). It was on the great caravan road from Palestine to Carchemish, on the Euphrates. It is described (<a href=\"#\" onClick=\"return mV('Num',34,11);\">Num 34:11</a>) as \"on the eastern side of Ain.\" A place still called el Ain, i.e., \"the fountain\", is found in such a position about 10 miles distant. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002043');\">JERUSALEM</a>.)";
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eastonArray["$$T0003130"] = "<strong>Riddle:</strong> (Heb. hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (<a href=\"#\" onClick=\"return mV('Jdg',14,'12-18');\">Jdg 14:12-18</a>). The parabolic prophecy in <a href=\"#\" onClick=\"return mV('Eze',17,'2-18');\">Eze 17:2-18</a> is there called a \"riddle.\" It was rather, however, an allegory. The word \"darkly\" in <a href=\"#\" onClick=\"return mV('1Cr',13,12);\">1Cr 13:12</a> is the rendering of the Greek enigma; marg., \"in a riddle.\"";
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eastonArray["$$T0003131"] = "<strong>Righteousness:</strong> See <a href=\"#\" onClick=\"return doDictLookup ('ET0002147');\">JUSTIFICATION</a>.";
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eastonArray["$$T0003132"] = "<strong>Rimmon:</strong> pomegranate.<br><br>(1.) A man of Beeroth (<a href=\"#\" onClick=\"return mV('2Sa',4,2);\">2Sa 4:2</a>), one of the four Gibeonite cities. (See <a href=\"#\" onClick=\"return mV('Jos',9,17);\">Jos 9:17</a>.)<br><br>(2.) A Syrian idol, mentioned only in <a href=\"#\" onClick=\"return mV('2Ki',5,18);\">2Ki 5:18</a>.<br><br>(3.) One of the \"uttermost cities\" of Judah, afterwards given to Simeon (<a href=\"#\" onClick=\"return mV('Jos',15,21,32);\">Jos 15:21, 32</a>; <a href=\"#\" onClick=\"return mV('Jos',19,7);\">19:7</a>; <a href=\"#\" onClick=\"return mV('1Ch',4,32);\">1Ch 4:32</a>). In <a href=\"#\" onClick=\"return mV('Jos',15,32);\">Jos 15:32</a> Ain and Rimmon are mentioned separately, but in <a href=\"#\" onClick=\"return mV('Jos',19,7);\">Jos 19:7</a> and <a href=\"#\" onClick=\"return mV('1Ch',4,32);\">1Ch 4:32</a> (<a href=\"#\" onClick=\"return mV('Neh',11,29);\">Neh 11:29</a>) the two words are probably to be combined, as forming together the name of one place, Ain-Rimmon=the spring of the pomegranate. It has been identified with Um er-Rumamin, about 13 miles south-west of Hebron.<br><br>(4.) \"Rock of,\" to which the Benjamites fled (<a href=\"#\" onClick=\"return mV('Jdg',20,45,47);\">Jdg 20:45, 47</a>; <a href=\"#\" onClick=\"return mV('Jdg',21,13);\">21:13</a>), and where they maintained themselves for four months after the fearful battle at Gibeah, in which they were almost exterminated, 600 only surviving out of about 27,000. It is the present village of Rummon, \"on the very edge of the hill country, with a precipitous descent toward the Jordan valley,\" supposed to be the site of Ai.";
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eastonArray["$$T0003133"] = "<strong>Rimmon-parez:</strong> a pomegranate breach, or Rimmon of the breach, one of the stations of the Israelites in the wilderness (<a href=\"#\" onClick=\"return mV('Num',33,19,20);\">Num 33:19-20</a>).";
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eastonArray["$$T0003134"] = "<strong>Ring:</strong> Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (<a href=\"#\" onClick=\"return mV('Gen',38,18);\">Gen 38:18</a>). They were given as a token of investment with authority (<a href=\"#\" onClick=\"return mV('Gen',41,42);\">Gen 41:42</a>; <a href=\"#\" onClick=\"return mV('Est',3,'8-10');\">Est 3:8-10</a>; <a href=\"#\" onClick=\"return mV('Est',8,2);\">8:2</a>), and of favour and dignity (<a href=\"#\" onClick=\"return mV('Luk',15,22);\">Luk 15:22</a>). They were generally worn by rich men (<a href=\"#\" onClick=\"return mV('Jam',2,2);\">Jam 2:2</a>). They are mentioned by Isiah (<a href=\"#\" onClick=\"return mV('Jam',3,21);\">3:21</a>) among the adornments of Hebrew women.";
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eastonArray["$$T0003135"] = "<strong>Riphath:</strong> a crusher, Gomer's second son (<a href=\"#\" onClick=\"return mV('Gen',10,3);\">Gen 10:3</a>), supposed to have been the ancestor of the Paphlagonians.";
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eastonArray["$$T0003136"] = "<strong>Rissah:</strong> heap of ruins; dew, a station of the Israelites in the wilderness (<a href=\"#\" onClick=\"return mV('Num',33,21,22);\">Num 33:21-22</a>).";
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eastonArray["$$T0003137"] = "<strong>Rithmah:</strong> wild broom, a station in the wilderness (<a href=\"#\" onClick=\"return mV('Num',33,18,19);\">Num 33:18-19</a>), the \"broom valley,\" or \"valley of broombushes,\" the place apparently of the original encampment of Israel, near Kadesh.";
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eastonArray["$$T0003138"] = "<strong>River:</strong><br><br>(1.) Heb. 'aphik, properly the channel or ravine that holds water (<a href=\"#\" onClick=\"return mV('2Sa',22,16);\">2Sa 22:16</a>), translated \"brook,\" \"river,\" \"stream,\" but not necessarily a perennial stream (<a href=\"#\" onClick=\"return mV('Eze',6,3);\">Eze 6:3</a>; <a href=\"#\" onClick=\"return mV('Eze',31,12);\">31:12</a>; <a href=\"#\" onClick=\"return mV('Eze',32,6);\">32:6</a>; <a href=\"#\" onClick=\"return mV('Eze',34,13);\">34:13</a>).<br><br>(2.) Heb. nahal, in winter a \"torrent,\" in summer a \"wady\" or valley (<a href=\"#\" onClick=\"return mV('Gen',32,23);\">Gen 32:23</a>; <a href=\"#\" onClick=\"return mV('Deu',2,24);\">Deu 2:24</a>; <a href=\"#\" onClick=\"return mV('Deu',3,16);\">3:16</a>; <a href=\"#\" onClick=\"return mV('Isa',30,28);\">Isa 30:28</a>; <a href=\"#\" onClick=\"return mV('Lam',2,18);\">Lam 2:18</a>; <a href=\"#\" onClick=\"return mV('Eze',47,9);\">Eze 47:9</a>).<br><br>These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter:, \"I was encamped in Wady Feiran, near the base of Jebel Serbal, when a tremendous thunderstorm burst upon us. After little more than an hour's rain, the water rose so rapidly in the previously dry wady that I had to run for my life, and with great difficulty succeeded in saving my tent and goods; my boots, which I had not time to pick up, were washed away. In less than two hours a dry desert wady upwards of 300 yards broad was turned into a foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it, tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep and goats, camels and donkeys, and even men, women, and children, for a whole encampment of Arabs was washed away a few miles above me. The storm commenced at five in the evening; at half-past nine the waters were rapidly subsiding, and it was evident that the flood had spent its force.\" (<a href=\"#\" onClick=\"return mV('Mat',7,27);\">Mat 7:27</a>; <a href=\"#\" onClick=\"return mV('Luk',6,49);\">Luk 6:49</a>.)<br><br>(3.) Nahar, a \"river\" continuous and full, a perennial stream, as the Jordan, the Euphrates (<a href=\"#\" onClick=\"return mV('Gen',2,10);\">Gen 2:10</a>; <a href=\"#\" onClick=\"return mV('Gen',15,18);\">15:18</a>; <a href=\"#\" onClick=\"return mV('Deu',1,7);\">Deu 1:7</a>; <a href=\"#\" onClick=\"return mV('Psa',66,6);\">Psa 66:6</a>; <a href=\"#\" onClick=\"return mV('Eze',10,15);\">Eze 10:15</a>).<br><br>(4.) Tel'alah, a conduit, or water-course (<a href=\"#\" onClick=\"return mV('1Ki',18,32);\">1Ki 18:32</a>; <a href=\"#\" onClick=\"return mV('2Ki',18,17);\">2Ki 18:17</a>; <a href=\"#\" onClick=\"return mV('2Ki',20,20);\">20:20</a>; <a href=\"#\" onClick=\"return mV('Job',38,25);\">Job 38:25</a>; <a href=\"#\" onClick=\"return mV('Eze',31,4);\">Eze 31:4</a>).<br><br>(5.) Peleg, properly \"waters divided\", i.e., streams divided, throughout the land (<a href=\"#\" onClick=\"return mV('Psa',1,3);\">Psa 1:3</a>); \"the rivers [i.e., 'divisions'] of waters\" (<a href=\"#\" onClick=\"return mV('Job',20,17);\">Job 20:17</a>; <a href=\"#\" onClick=\"return mV('Job',29,6);\">29:6</a>; <a href=\"#\" onClick=\"return mV('Pro',5,16);\">Pro 5:16</a>).<br><br>(6.) Ye'or, i.e., \"great river\", probably from an Egyptian word (Aur), commonly applied to the Nile (<a href=\"#\" onClick=\"return mV('Gen',41,'1-3');\">Gen 41:1-3</a>), but also to other rivers (<a href=\"#\" onClick=\"return mV('Job',28,10);\">Job 28:10</a>; <a href=\"#\" onClick=\"return mV('Isa',33,21);\">Isa 33:21</a>).<br><br>(7.) Yubhal, \"a river\" (<a href=\"#\" onClick=\"return mV('Jer',17,8);\">Jer 17:8</a>), a full flowing stream.<br><br>(8.) 'Ubhal, \"a river\" (<a href=\"#\" onClick=\"return mV('Dan',8,2);\">Dan 8:2</a>).";
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eastonArray["$$T0003139"] = "<strong>River of Egypt:</strong><br><br>(1.) Heb. nahar mitsraim, denotes in <a href=\"#\" onClick=\"return mV('Gen',15,18);\">Gen 15:18</a> the Nile, or its eastern branch (<a href=\"#\" onClick=\"return mV('2Ch',9,26);\">2Ch 9:26</a>).<br><br>(2.) In <a href=\"#\" onClick=\"return mV('Num',34,5);\">Num 34:5</a> (R.V., \"brook of Egypt\") the Hebrew word is <i>nahal</i>, denoting a stream flowing rapidly in winter, or in the rainy season. This is a desert stream on the borders of Egypt. It is now called the Wady el-'Arish. The present boundary between Egypt and Palestine is about midway between this wady and Gaza. (See <a href=\"#\" onClick=\"return mV('Num',34,5);\">Num 34:5</a>; <a href=\"#\" onClick=\"return mV('Jos',15,4,47);\">Jos 15:4, 47</a>; <a href=\"#\" onClick=\"return mV('1Ki',8,65);\">1Ki 8:65</a>; <a href=\"#\" onClick=\"return mV('2Ki',24,7);\">2Ki 24:7</a>; <a href=\"#\" onClick=\"return mV('Isa',27,12);\">Isa 27:12</a>; <a href=\"#\" onClick=\"return mV('Eze',47,19);\">Eze 47:19</a>). In all these passages the R.V. has \"brook\" and the A.V. \"river.\"";
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eastonArray["$$T0003140"] = "<strong>River of Gad:</strong> probably the Arno (<a href=\"#\" onClick=\"return mV('2Sa',24,5);\">2Sa 24:5</a>).";
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eastonArray["$$T0003141"] = "<strong>River of God:</strong> (<a href=\"#\" onClick=\"return mV('Psa',65,9);\">Psa 65:9</a>), as opposed to earthly streams, denoting that the divine resources are inexhaustible, or the sum of all fertilizing streams that water the earth (<a href=\"#\" onClick=\"return mV('Gen',2,10);\">Gen 2:10</a>).";
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eastonArray["$$T0003142"] = "<strong>Rivers of Babylon:</strong> (<a href=\"#\" onClick=\"return mV('Psa',137,1);\">Psa 137:1</a>), i.e., of the whole country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the Ulai, and the numerous canals.";
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eastonArray["$$T0003143"] = "<strong>Rivers of Damascus:</strong> the Abana and Pharpar (<a href=\"#\" onClick=\"return mV('2Ki',5,12);\">2Ki 5:12</a>).";
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eastonArray["$$T0003144"] = "<strong>Rivers of Judah:</strong> (<a href=\"#\" onClick=\"return mV('Joe',3,18);\">Joe 3:18</a>), the watercourses of Judea.";
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eastonArray["$$T0003145"] = "<strong>Rizpah:</strong> coal; hot stone, the daughter of Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth (<a href=\"#\" onClick=\"return mV('2Sa',3,7);\">2Sa 3:7</a>; <a href=\"#\" onClick=\"return mV('2Sa',21,8,10,11);\">21:8, 10-11</a>).<br><br>It happened that a grievous famine, which lasted for three years, fell upon the land during the earlier half of David's reign at Jerusalem. This calamity was sent \"for Saul and for his bloody house, because he slew the Gibeonites.\" David inquired of the Gibeonites what satisfaction they demanded, and was answered that nothing would compensate for the wrong Saul had done to them but the death of seven of Saul's sons. David accordingly delivered up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul's eldest daughter, whom she bore to Adriel. These the Gibeonites put to death, and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.), and for five months watched the suspended bodies of her children, to prevent them from being devoured by the beasts and birds of prey, till they were at length taken down and buried by David.<br><br>Her marriage to Abner was the occasion of a quarrel between him and Ishbosheth, which led to Abner's going over to the side of David (<a href=\"#\" onClick=\"return mV('2Sa',3,'17-21');\">2Sa 3:17-21</a>).";
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eastonArray["$$T0003146"] = "<strong>Road:</strong> (<a href=\"#\" onClick=\"return mV('1Sa',27,10);\">1Sa 27:10</a>; R.V., \"raid\"), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.";
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eastonArray["$$T0003147"] = "<strong>Robbery:</strong> Practised by the Ishmaelites (<a href=\"#\" onClick=\"return mV('Gen',16,12);\">Gen 16:12</a>), the Chaldeans and Sabeans (<a href=\"#\" onClick=\"return mV('Job',1,15,17);\">Job 1:15, 17</a>), and the men of Shechem (<a href=\"#\" onClick=\"return mV('Jdg',9,25);\">Jdg 9:25</a>. See also <a href=\"#\" onClick=\"return mV('1Sa',27,'6-10');\">1Sa 27:6-10</a>; <a href=\"#\" onClick=\"return mV('1Sa',30,'1-');\">30</a>; <a href=\"#\" onClick=\"return mV('Hsa',4,2);\">Hsa 4:2</a>; <a href=\"#\" onClick=\"return mV('Hsa',6,9);\">6:9</a>). Robbers infested Judea in our Lord's time (<a href=\"#\" onClick=\"return mV('Luk',10,30);\">Luk 10:30</a>; <a href=\"#\" onClick=\"return mV('Jhn',18,40);\">Jhn 18:40</a>; <a href=\"#\" onClick=\"return mV('Act',5,36,37);\">Act 5:36-37</a>; <a href=\"#\" onClick=\"return mV('Act',21,38);\">21:38</a>; <a href=\"#\" onClick=\"return mV('2Cr',11,26);\">2Cr 11:26</a>). The words of the Authorized Version, \"counted it not robbery to be equal,\" etc. (<a href=\"#\" onClick=\"return mV('Phl',2,6,7);\">Phl 2:6-7</a>), are better rendered in the Revised Version, \"counted it not a prize to be on an equality,\" etc., i.e., \"did not look upon equality with God as a prize which must not slip from his grasp\" = \"did not cling with avidity to the prerogatives of his divine majesty; did not ambitiously display his equality with God.\"<br><br>\"Robbers of churches\" should be rendered, as in the Revised Version, \"of temples.\" In the temple at Ephesus there was a great treasure-chamber, and as all that was laid up there was under the guardianship of the goddess Diana, to steal from such a place would be sacrilege (<a href=\"#\" onClick=\"return mV('Act',19,37);\">Act 19:37</a>).";
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eastonArray["$$T0003148"] = "<strong>Rock:</strong> (Heb. tsur), employed as a symbol of God in the Old Testament (<a href=\"#\" onClick=\"return mV('1Sa',2,2);\">1Sa 2:2</a>; <a href=\"#\" onClick=\"return mV('2Sa',22,3);\">2Sa 22:3</a>; <a href=\"#\" onClick=\"return mV('Isa',17,10);\">Isa 17:10</a>; <a href=\"#\" onClick=\"return mV('Psa',28,1);\">Psa 28:1</a>; <a href=\"#\" onClick=\"return mV('Psa',31,2,3);\">31:2-3</a>; <a href=\"#\" onClick=\"return mV('Psa',89,26);\">89:26</a>; <a href=\"#\" onClick=\"return mV('Psa',95,1);\">95:1</a>); also in the New Testament (<a href=\"#\" onClick=\"return mV('Mat',16,18);\">Mat 16:18</a>; <a href=\"#\" onClick=\"return mV('Rom',9,33);\">Rom 9:33</a>; <a href=\"#\" onClick=\"return mV('1Cr',10,4);\">1Cr 10:4</a>). In <a href=\"#\" onClick=\"return mV('Dan',2,45);\">Dan 2:45</a> the Chaldaic form of the Hebrew word is translated \"mountain.\" It ought to be translated \"rock,\" as in <a href=\"#\" onClick=\"return mV('Hab',1,12);\">Hab 1:12</a> in the Revised Version. The \"rock\" from which the stone is cut there signifies the divine origin of Christ. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003512');\">STONE</a>.)";
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eastonArray["$$T0003149"] = "<strong>Roe:</strong> (Heb. tsebi), properly the gazelle (Arab. ghazal), permitted for food (<a href=\"#\" onClick=\"return mV('Deu',14,5);\">Deu 14:5</a>; <a href=\"#\" onClick=\"return mV('Deu',12,15,22);\">Deu 12:15, 22</a>; <a href=\"#\" onClick=\"return mV('Deu',15,22);\">15:22</a>; <a href=\"#\" onClick=\"return mV('1Ki',4,23);\">1Ki 4:23</a>), noted for its swiftness and beauty and grace of form (<a href=\"#\" onClick=\"return mV('2Sa',2,18);\">2Sa 2:18</a>; <a href=\"#\" onClick=\"return mV('1Ch',12,8);\">1Ch 12:8</a>; <a href=\"#\" onClick=\"return mV('Sgs',2,9);\">Sgs 2:9</a>; <a href=\"#\" onClick=\"return mV('Sgs',7,3);\">7:3</a>; <a href=\"#\" onClick=\"return mV('Sgs',8,14);\">8:14</a>).<br><br>The gazelle (<i>Gazella dorcas</i>) is found in great numbers in Palestine. \"Among the gray hills of Galilee it is still 'the roe upon the mountains of Bether,' and I have seen a little troop of gazelles feeding on the Mount of Olives close to Jerusalem itself\" (Tristram).<br><br>The Hebrew word ('ayyalah) in <a href=\"#\" onClick=\"return mV('Pro',5,19);\">Pro 5:19</a> thus rendered (R.V., \"doe\"), is properly the \"wild she-goat,\" the mountain goat, the ibex. (See <a href=\"#\" onClick=\"return mV('1Sa',24,2);\">1Sa 24:2</a>; <a href=\"#\" onClick=\"return mV('Psa',104,18);\">Psa 104:18</a>; <a href=\"#\" onClick=\"return mV('Job',39,1);\">Job 39:1</a>.)";
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