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60 lines
60 KiB
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<TITLE>Dictionary Info Blue Letter Bible</TITLE>
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eastonArray["$$T0003800"] = "<strong>Week:</strong> From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (<a href=\"#\" onClick=\"return mV('Gen',2,2,3);\">Gen 2:2-3</a>; <a href=\"#\" onClick=\"return mV('Gen',7,10);\">7:10</a>; <a href=\"#\" onClick=\"return mV('Gen',8,10,12);\">8:10, 12</a>; <a href=\"#\" onClick=\"return mV('Gen',29,28);\">29:28</a>). The references to this division of days becomes afterwards more frequent (<a href=\"#\" onClick=\"return mV('Exd',34,22);\">Exd 34:22</a>; <a href=\"#\" onClick=\"return mV('Lev',12,5);\">Lev 12:5</a>; <a href=\"#\" onClick=\"return mV('Num',28,26);\">Num 28:26</a>; <a href=\"#\" onClick=\"return mV('Deu',16,16);\">Deu 16:16</a>; <a href=\"#\" onClick=\"return mV('2Ch',8,13);\">2Ch 8:13</a>; <a href=\"#\" onClick=\"return mV('Jer',5,24);\">Jer 5:24</a>; <a href=\"#\" onClick=\"return mV('Dan',9,'24-27');\">Dan 9:24-27</a>; <a href=\"#\" onClick=\"return mV('Dan',10,2,3);\">10:2-3</a>). It has been found to exist among almost all nations.";
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eastonArray["$$T0003801"] = "<strong>Weeks, Feast of:</strong> See <a href=\"#\" onClick=\"return doDictLookup ('ET00012893');\">PENTECOST</a>.";
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eastonArray["$$T0003802"] = "<strong>Weights:</strong> Reduced to English troy-weight, the Hebrew weights were:<br><br>(1.) The gerah (<a href=\"#\" onClick=\"return mV('Lev',27,25);\">Lev 27:25</a>; <a href=\"#\" onClick=\"return mV('Num',3,47);\">Num 3:47</a>), a Hebrew word, meaning a grain or kernel, and hence a small weight. It was the twentieth part of a shekel, and equal to 12 grains.<br><br>(2.) Bekah (<a href=\"#\" onClick=\"return mV('Exd',38,26);\">Exd 38:26</a>), meaning \"a half\" i.e., \"half a shekel,\" equal to 5 pennyweight.<br><br>(3.) Shekel, \"a weight,\" only in the Old Testament, and frequently in its original form (<a href=\"#\" onClick=\"return mV('Gen',23,15,16);\">Gen 23:15-16</a>; <a href=\"#\" onClick=\"return mV('Exd',21,32);\">Exd 21:32</a>; <a href=\"#\" onClick=\"return mV('Exd',30,13,15);\">30:13, 15</a>; <a href=\"#\" onClick=\"return mV('Exd',38,'24-29');\">38:24-29</a>, etc.). It was equal to 10 pennyweight.<br><br>(4.) Ma'neh, \"a part\" or \"portion\" (<a href=\"#\" onClick=\"return mV('Eze',45,12);\">Eze 45:12</a>), equal to 60 shekels, i.e., to 2 lbs. 6 oz.<br><br>(5.) Talent of silver (<a href=\"#\" onClick=\"return mV('2Ki',5,22);\">2Ki 5:22</a>), equal to 3,000 shekels, i.e., 125 lbs.<br><br>(6.) Talent of gold (<a href=\"#\" onClick=\"return mV('Exd',25,39);\">Exd 25:39</a>), double the preceding, i.e., 250 lbs.";
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eastonArray["$$T0003803"] = "<strong>Well:</strong> (Heb. beer), to be distinguished from a fountain (Heb. 'ain). A \"beer\" was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see <a href=\"#\" onClick=\"return mV('Gen',21,19,25,30,31);\">Gen 21:19, 25, 30-31</a>; <a href=\"#\" onClick=\"return mV('Gen',24,11);\">24:11</a>; <a href=\"#\" onClick=\"return mV('Gen',26,15,'18-25',32);\">26:15, 18-25, 32</a>, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.";
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eastonArray["$$T0003804"] = "<strong>Westward:</strong> sea-ward, i.e., toward the Mediterranean (<a href=\"#\" onClick=\"return mV('Deu',3,27);\">Deu 3:27</a>).";
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eastonArray["$$T0003805"] = "<strong>Whale:</strong> The Hebrew word <i>tan</i> (plural, tannin) is so rendered in (<a href=\"#\" onClick=\"return mV('Job',7,12);\">Job 7:12</a>) (A.V.; but R.V., \"sea-monster\"). It is rendered by \"dragons\" in (<a href=\"#\" onClick=\"return mV('Deu',32,33);\">Deu 32:33</a>; <a href=\"#\" onClick=\"return mV('Psa',91,13);\">Psa 91:13</a>; <a href=\"#\" onClick=\"return mV('Jer',51,34);\">Jer 51:34</a>; <a href=\"#\" onClick=\"return mV('Psa',74,13);\">Psa 74:13</a>) (marg., \"whales; \" and marg. of R.V., \"sea-monsters\"); (<a href=\"#\" onClick=\"return mV('Isa',27,1);\">Isa 27:1</a>; in <a href=\"#\" onClick=\"return mV('Exd',7,9);\">Exd 7:9</a>) (R.V. marg., \"any large reptile,\" and so in ver. <a href=\"#\" onClick=\"return mV('Exd',7,10,12);\">10, 12</a>). The words of (<a href=\"#\" onClick=\"return mV('Job',7,12);\">Job 7:12</a>), uttered in bitter irony, where he asks, \"Am I a sea or a whale?\" simply mean, \"Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass?\" \"The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder\" (Davidson's Job).<br><br>The whale tribe are included under the general Hebrew name <i>tannin</i> (<a href=\"#\" onClick=\"return mV('Gen',1,21);\">Gen 1:21</a>; <a href=\"#\" onClick=\"return mV('Lam',4,3);\">Lam 4:3</a>). \"Even the sea-monsters [tanninim] draw out the breast.\" The whale brings forth its young alive, and suckles them.<br><br>It is to be noticed of the story of Jonah's being \"three days and three nights in the whale's belly,\" as recorded in (<a href=\"#\" onClick=\"return mV('Mat',12,40);\">Mat 12:40</a>), that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah (<a href=\"#\" onClick=\"return mV('Jon',1,17);\">Jon 1:17</a>) it is only said that \"a great fish\" was prepared to swallow Jonah. This fish may have been, therefore, some great shark. The white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length.";
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eastonArray["$$T0003806"] = "<strong>Wheat:</strong> one of the earliest cultivated grains. It bore the Hebrew name <i>hittah</i>, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the <i>Triticum compositum</i>, which bears several ears upon one stalk (<a href=\"#\" onClick=\"return mV('Gen',41,5);\">Gen 41:5</a>). The \"fat of the kidneys of wheat\" (<a href=\"#\" onClick=\"return mV('Deu',32,14);\">Deu 32:14</a>), and the \"finest of the wheat\" (<a href=\"#\" onClick=\"return mV('Psa',81,16);\">Psa 81:16</a>; <a href=\"#\" onClick=\"return mV('Psa',147,14);\">147:14</a>), denote the best of the kind. It was exported from Palestine in great quantities (<a href=\"#\" onClick=\"return mV('1Ki',5,11);\">1Ki 5:11</a>; <a href=\"#\" onClick=\"return mV('Eze',27,17);\">Eze 27:17</a>; <a href=\"#\" onClick=\"return mV('Act',12,20);\">Act 12:20</a>).<br><br>Parched grains of wheat were used for food in Palestine (<a href=\"#\" onClick=\"return mV('Rth',2,14);\">Rth 2:14</a>; <a href=\"#\" onClick=\"return mV('1Sa',17,17);\">1Sa 17:17</a>; <a href=\"#\" onClick=\"return mV('2Sa',17,28);\">2Sa 17:28</a>). The disciples, under the sanction of the Mosaic law (<a href=\"#\" onClick=\"return mV('Deu',23,25);\">Deu 23:25</a>), plucked ears of corn, and rubbing them in their hands, ate the grain unroasted (<a href=\"#\" onClick=\"return mV('Mat',12,1);\">Mat 12:1</a>; <a href=\"#\" onClick=\"return mV('Mar',2,23);\">Mar 2:23</a>; <a href=\"#\" onClick=\"return mV('Luk',6,1);\">Luk 6:1</a>). Before any of the wheat-harvest, however, could be eaten, the first-fruits had to be presented before the Lord (<a href=\"#\" onClick=\"return mV('Lev',23,14);\">Lev 23:14</a>).";
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eastonArray["$$T0003807"] = "<strong>Wheel:</strong> (Heb. galgal; in <a href=\"#\" onClick=\"return mV('Psa',83,13);\">Psa 83:13</a>, and \"a rolling thing\" in <a href=\"#\" onClick=\"return mV('Isa',17,13);\">Isa 17:13</a>; R.V. in both, \"whirling dust\"). This word has been supposed to mean the wild artichoke, which assumes the form of a globe, and in autumn breaks away from its roots, and is rolled about by the wind in some places in great numbers.";
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eastonArray["$$T0003808"] = "<strong>White:</strong> a symbol of purity (<a href=\"#\" onClick=\"return mV('2Ch',5,12);\">2Ch 5:12</a>; <a href=\"#\" onClick=\"return mV('Psa',51,7);\">Psa 51:7</a>; <a href=\"#\" onClick=\"return mV('Isa',1,18);\">Isa 1:18</a>; <a href=\"#\" onClick=\"return mV('Rev',3,18);\">Rev 3:18</a>; <a href=\"#\" onClick=\"return mV('Rev',7,14);\">7:14</a>). Our Lord, at his transfiguration, appeared in raiment \"white as the light\" (<a href=\"#\" onClick=\"return mV('Mat',17,2);\">Mat 17:2</a>, etc.).";
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eastonArray["$$T0003809"] = "<strong>Widows:</strong> to be treated with kindness (<a href=\"#\" onClick=\"return mV('Exd',22,22);\">Exd 22:22</a>; <a href=\"#\" onClick=\"return mV('Deu',14,29);\">Deu 14:29</a>; <a href=\"#\" onClick=\"return mV('Deu',16,11,14);\">16:11, 14</a>; <a href=\"#\" onClick=\"return mV('Deu',24,17,'19-21');\">24:17, 19-21</a>; <a href=\"#\" onClick=\"return mV('Deu',26,12);\">26:12</a>; <a href=\"#\" onClick=\"return mV('Deu',27,19);\">27:19</a>, etc.). In the New Testament the same tender regard for them is inculcated (<a href=\"#\" onClick=\"return mV('Act',6,'1-6');\">Act 6:1-6</a>; <a href=\"#\" onClick=\"return mV('1Ti',5,'3-16');\">1Ti 5:3-16</a>) and exhibited.";
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eastonArray["$$T0003810"] = "<strong>Wife:</strong> The ordinance of marriage was sanctioned in Paradise (<a href=\"#\" onClick=\"return mV('Gen',2,24);\">Gen 2:24</a>; <a href=\"#\" onClick=\"return mV('Mat',19,'4-6');\">Mat 19:4-6</a>). Monogamy was the original law under which man lived, but polygamy early commenced (<a href=\"#\" onClick=\"return mV('Gen',4,19);\">Gen 4:19</a>), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (<a href=\"#\" onClick=\"return mV('Exd',21,10);\">Exd 21:10</a>) and her duties (<a href=\"#\" onClick=\"return mV('Pro',31,'10-31');\">Pro 31:10-31</a>; <a href=\"#\" onClick=\"return mV('1Ti',5,14);\">1Ti 5:14</a>) are specified. She could be divorced in special cases (<a href=\"#\" onClick=\"return mV('Deu',22,'13-21');\">Deu 22:13-21</a>), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (<a href=\"#\" onClick=\"return mV('Mat',19,'3-9);\">Mat 19:3-9</a>). The duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (<a href=\"#\" onClick=\"return mV('1Cr',7,'2-5');\">1Cr 7:2-5</a>; <a href=\"#\" onClick=\"return mV('Eph',5,'22-33');\">Eph 5:22-33</a>; <a href=\"#\" onClick=\"return mV('Col',3,18,19);\">Col 3:18-19</a>; <a href=\"#\" onClick=\"return mV('1Pe',3,'1-7');\">1Pe 3:1-7</a>).";
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eastonArray["$$T0003811"] = "<strong>Wilderness:</strong><br><br>(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (<a href=\"#\" onClick=\"return mV('Psa',65,12);\">Psa 65:12</a>; <a href=\"#\" onClick=\"return mV('Isa',42,11);\">Isa 42:11</a>; <a href=\"#\" onClick=\"return mV('Jer',23,10);\">Jer 23:10</a>; <a href=\"#\" onClick=\"return mV('Joe',1,19);\">Joe 1:19</a>; <a href=\"#\" onClick=\"return mV('Joe',2,22);\">2:22</a>); an uncultivated place. This word is used of the wilderness of Beersheba (<a href=\"#\" onClick=\"return mV('Gen',21,14);\">Gen 21:14</a>), on the southern border of Palestine; the wilderness of the Red Sea (<a href=\"#\" onClick=\"return mV('Exd',13,18);\">Exd 13:18</a>); of Shur (<a href=\"#\" onClick=\"return mV('Exd',15,22);\">15:22</a>), a portion of the Sinaitic peninsula; of Sin (<a href=\"#\" onClick=\"return mV('Exd',17,1);\">17:1</a>), Sinai (<a href=\"#\" onClick=\"return mV('Lev',7,38);\">Lev 7:38</a>), Moab (<a href=\"#\" onClick=\"return mV('Deu',2,8);\">Deu 2:8</a>), Judah (<a href=\"#\" onClick=\"return mV('Jdg',1,16);\">Jdg 1:16</a>), Ziph, Maon, En-gedi (<a href=\"#\" onClick=\"return mV('1Sa',23,14,24);\">1Sa 23:14, 24</a>; <a href=\"#\" onClick=\"return mV('1Sa',24,1);\">24:1</a>), Jeruel and Tekoa (<a href=\"#\" onClick=\"return mV('2Ch',20,16,20);\">2Ch 20:16, 20</a>), Kadesh (<a href=\"#\" onClick=\"return mV('Psa',29,8);\">Psa 29:8</a>).<br><br>\"The wilderness of the sea\" (<a href=\"#\" onClick=\"return mV('Isa',21,1);\">Isa 21:1</a>). Principal Douglas, referring to this expression, says: \"A mysterious name, which must be meant to describe Babylon (see especially ver. <a href=\"#\" onClick=\"return mV('Isa',21,9);\">9</a>), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (<a href=\"#\" onClick=\"return mV('Eze',20,35);\">Eze 20:35</a>). Otherwise it is in contrast with the symbolic title in <a href=\"#\" onClick=\"return mV('Isa',22,1);\">Isa 22:1</a>. Jerusalem is the \"valley of vision,\" rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (<a href=\"#\" onClick=\"return mV('Isa',57,20);\">Isa 57:20</a>).\" A Short Analysis of the O.T.<br><br>(2.) Jeshimon, a desert waste (<a href=\"#\" onClick=\"return mV('Deu',32,10);\">Deu 32:10</a>; <a href=\"#\" onClick=\"return mV('Psa',68,7);\">Psa 68:7</a>).<br><br>(3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In <a href=\"#\" onClick=\"return mV('Deu',1,1);\">Deu 1:1</a>; <a href=\"#\" onClick=\"return mV('Deu',2,8);\">2:8</a>, it is rendered \"plain\" (R.V., \"Arabah\").<br><br>(4.) Tziyyah, a \"dry place\" (<a href=\"#\" onClick=\"return mV('Psa',78,17);\">Psa 78:17</a>; <a href=\"#\" onClick=\"return mV('Psa',105,41);\">105:41</a>).<br><br>(5.) Tohu, a \"desolate\" place, a place \"waste\" or \"unoccupied\" (<a href=\"#\" onClick=\"return mV('Deu',32,10);\">Deu 32:10</a>; <a href=\"#\" onClick=\"return mV('Job',12,24);\">Job 12:24</a>; <a href=\"#\" onClick=\"return mV('Gen',1,2);\">Gen 1:2</a>, \"without form\"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled \"the wilderness of the wanderings.\" This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the \"wilderness of the wanderings\" (et-Tih). The western portion of it is called the \"wilderness of Shur\" (<a href=\"#\" onClick=\"return mV('Exd',15,22);\">Exd 15:22</a>), and the eastern the \"wilderness of Paran.\"<br><br>The \"wilderness of Judea\" (<a href=\"#\" onClick=\"return mV('Mat',3,1);\">Mat 3:1</a>) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the \"Jeshimon\" mentioned in <a href=\"#\" onClick=\"return mV('1Sa',23,19);\">1Sa 23:19</a>.";
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eastonArray["$$T0003812"] = "<strong>Willows:</strong><br><br>(1.) Heb. 'arabim (<a href=\"#\" onClick=\"return mV('Lev',23,40);\">Lev 23:40</a>; <a href=\"#\" onClick=\"return mV('Job',40,22);\">Job 40:22</a>; <a href=\"#\" onClick=\"return mV('Isa',15,7);\">Isa 15:7</a>; <a href=\"#\" onClick=\"return mV('Isa',44,3,4);\">44:3-4</a>; <a href=\"#\" onClick=\"return mV('Psa',137,1,2);\">Psa 137:1-2</a>). This was supposed to be the weeping willow, called by Linnaeus <i>Salix Babylonica</i>, from the reference in <a href=\"#\" onClick=\"return mV('Psa',137,1,2);\">Psa 137</a>. This tree is frequently found \"on the coast, overhanging wells and pools. There is a conspicuous tree of this species over a pond in the plain of Acre, and others on the Phoenician plain.\" There are several species of the salix in Palestine, but it is not indigenous to Babylonia, nor was it cultivated there. Some are of opinion that the tree intended is the tamarisk or poplar.<br><br>(2.) Heb. tzaphtzaphah (<a href=\"#\" onClick=\"return mV('Eze',17,5);\">Eze 17:5</a>), called by the Arabs the safsaf, the general name for the willow. This may be the </i>Salix AEgyptica</i> of naturalists.<br><br>Tristram thinks that by the \"willow by the water-courses,\" the <i>Nerium oleander, the rose-bay oleander, is meant. He says, \"It fringes the Upper Jordan, dipping its wavy crown of red into the spray in the rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a continuous fringe. In many of the streams of Moab it forms a complete screen, which the sun's rays can never penetrate to evaporate the precious moisture. The wild boar lies safely ensconced under its impervious cover.\"";
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eastonArray["$$T0003813"] = "<strong>Wimple:</strong> <a href=\"#\" onClick=\"return mV('Isa',3,22);\">Isa 3:22</a>, (R.V., \"shawls\"), a wrap or veil. The same Hebrew word is rendered \"vail\" (R.V., \"mantle\") in <a href=\"#\" onClick=\"return mV('Rth',3,15);\">Rth 3:15</a>.";
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eastonArray["$$T0003814"] = "<strong>Window:</strong> properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (<a href=\"#\" onClick=\"return mV('2Ki',1,2);\">2Ki 1:2</a>; <a href=\"#\" onClick=\"return mV('Act',20,9);\">Act 20:9</a>). The spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall (<a href=\"#\" onClick=\"return mV('Jos',2,15);\">Jos 2:15</a>; <a href=\"#\" onClick=\"return mV('2Cr',11,33);\">2Cr 11:33</a>). The clouds are metaphorically called the \"windows of heaven\" (<a href=\"#\" onClick=\"return mV('Gen',7,11);\">Gen 7:11</a>; <a href=\"#\" onClick=\"return mV('Mal',3,10);\">Mal 3:10</a>). The word thus rendered in <a href=\"#\" onClick=\"return mV('Isa',54,12);\">Isa 54:12</a> ought rather to be rendered \"battlements\" (LXX., \"bulwarks; \" R.V., \"pinnacles\"), or as Gesenius renders it, \"notched battlements, i.e., suns or rays of the sun\"= having a radiated appearance like the sun.";
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eastonArray["$$T0003815"] = "<strong>Winds:</strong> blowing from the four quarters of heaven (<a href=\"#\" onClick=\"return mV('Jer',49,36);\">Jer 49:36</a>; <a href=\"#\" onClick=\"return mV('Eze',37,9);\">Eze 37:9</a>; <a href=\"#\" onClick=\"return mV('Dan',8,8);\">Dan 8:8</a>; <a href=\"#\" onClick=\"return mV('Zec',2,6);\">Zec 2:6</a>). The east wind was parching (<a href=\"#\" onClick=\"return mV('Eze',17,10);\">Eze 17:10</a>; <a href=\"#\" onClick=\"return mV('Eze',19,12);\">19:12</a>), and is sometimes mentioned as simply denoting a strong wind (<a href=\"#\" onClick=\"return mV('Job',27,21);\">Job 27:21</a>; <a href=\"#\" onClick=\"return mV('Isa',27,8);\">Isa 27:8</a>). This wind prevails in Palestine from February to June, as the west wind (<a href=\"#\" onClick=\"return mV('Luk',12,54);\">Luk 12:54</a>) does from November to February. The south was a hot wind (<a href=\"#\" onClick=\"return mV('Job',37,17);\">Job 37:17</a>; <a href=\"#\" onClick=\"return mV('Luk',12,55);\">Luk 12:55</a>). It swept over the Arabian peninsula. The rush of invaders is figuratively spoken of as a whirlwind (<a href=\"#\" onClick=\"return mV('Isa',21,1);\">Isa 21:1</a>); a commotion among the nations of the world as a striving of the four winds (<a href=\"#\" onClick=\"return mV('Dan',7,2);\">Dan 7:2</a>). The winds are subject to the divine power (<a href=\"#\" onClick=\"return mV('Psa',18,10);\">Psa 18:10</a>; <a href=\"#\" onClick=\"return mV('Psa',135,7);\">135:7</a>).";
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eastonArray["$$T0003816"] = "<strong>Wine:</strong> The common Hebrew word for wine is <i>yayin</i>, from a root meaning \"to boil up,\" \"to be in a ferment.\" Others derive it from a root meaning \"to tread out,\" and hence the juice of the grape trodden out. The Greek word for wine is <i>oinos</i>, and the Latin <i>vinun</i>. But besides this common Hebrew word, there are several others which are thus rendered.<br><br>(1.) Ashishah (<a href=\"#\" onClick=\"return mV('2Sa',6,19);\">2Sa 6:19</a>; <a href=\"#\" onClick=\"return mV('1Ch',16,3);\">1Ch 16:3</a>; <a href=\"#\" onClick=\"return mV('Sgs',2,5);\">Sgs 2:5</a>; <a href=\"#\" onClick=\"return mV('Hsa',3,1);\">Hsa 3:1</a>), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.<br><br>(2.) 'Asis, \"sweet wine,\" or \"new wine,\" the product of the same year (<a href=\"#\" onClick=\"return mV('Sgs',8,2);\">Sgs 8:2</a>; <a href=\"#\" onClick=\"return mV('Isa',49,26);\">Isa 49:26</a>; <a href=\"#\" onClick=\"return mV('Joe',1,5);\">Joe 1:5</a>; <a href=\"#\" onClick=\"return mV('Joe',3,18);\">3:18</a>; <a href=\"#\" onClick=\"return mV('Amo',9,13);\">Amo 9:13</a>), from a root meaning \"to tread,\" hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.<br><br>(3.) Hometz. See <a href=\"#\" onClick=\"return doDictLookup ('ET0003771');\">VINEGAR.<br><br>(4.) Hemer, <a href=\"#\" onClick=\"return mV('Deu',32,14);\">Deu 32:14</a> (rendered \"blood of the grape\") <a href=\"#\" onClick=\"return mV('Isa',27,2);\">Isa 27:2</a> (\"red wine\"), <a href=\"#\" onClick=\"return mV('Ezr',6,9);\">Ezr 6:9</a>; <a href=\"#\" onClick=\"return mV('Ezr',7,22);\">7:22</a>; <a href=\"#\" onClick=\"return mV('Dan',5,1,2,4);\">Dan 5:1, 2, 4</a>. This word conveys the idea of \"foaming,\" as in the process of fermentation, or when poured out. It is derived from the root <i>hamar</i>, meaning \"to boil up,\" and also \"to be red,\" from the idea of boiling or becoming inflamed.<br><br>(5.) 'Enabh, a grape (<a href=\"#\" onClick=\"return mV('Deu',32,14);\">Deu 32:14</a>). The last clause of this verse should be rendered as in the Revised Version, \"and of the blood of the grape ['enabh] thou drankest wine [hemer].\" In <a href=\"#\" onClick=\"return mV('Hsa',3,1);\">Hsa 3:1</a> the phrase in Authorized Version, \"flagons of wine,\" is in the Revised Version correctly \"cakes of raisins.\" (<a href=\"#\" onClick=\"return mV('Gen',49,11);\">Gen 49:11</a>; <a href=\"#\" onClick=\"return mV('Num',6,3);\">Num 6:3</a>; <a href=\"#\" onClick=\"return mV('Deu',23,24);\">Deu 23:24</a>, etc., where this Hebrew word is rendered in the plural \"grapes.\")<br><br>(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (<a href=\"#\" onClick=\"return mV('Isa',5,22);\">Isa 5:22</a>). <a href=\"#\" onClick=\"return mV('Psa',75,8);\">Psa 75:8</a>, \"The wine [yayin] is red; it is full of mixture [mesekh];\" <a href=\"#\" onClick=\"return mV('Pro',23,30);\">Pro 23:30</aA>, \"mixed wine;\" <a href=\"#\" onClick=\"return mV('Isa',65,11);\">Isa 65:11</a>, \"drink offering\" (R.V., \"mingled wine\").<br><br>(7.) Tirosh, properly \"must,\" translated \"wine\" (<a href=\"#\" onClick=\"return mV('Deu',28,51);\">Deu 28:51</a>); \"new wine\" (<a href=\"#\" onClick=\"return mV('Pro',3,10);\">Pro 3:10</a>); \"sweet wine\" (<a href=\"#\" onClick=\"return mV('Mic',6,15);\">Mic 6:15</a>; R.V., \"vintage\"). This Hebrew word has been traced to a root meaning \"to take possession of\" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (<a href=\"#\" onClick=\"return mV('Gen',27,28);\">Gen 27:28</a>) mention is made of \"plenty of corn and tirosh.\" Palestine is called \"a land of corn and tirosh\" (<a href=\"#\" onClick=\"return mV('Deu',33,28);\">Deu 33:28</a>; <a href=\"#\" onClick=\"return mV('Isa',36,17);\">Isa 36:17</a>). See also <a href=\"#\" onClick=\"return mV('Deu',28,51);\">Deu 28:51</a>; <a href=\"#\" onClick=\"return mV('2Ch',32,28);\">2Ch 32:28</a>; <a href=\"#\" onClick=\"return mV('Joe',2,19);\">Joe 2:19</a>; <a href=\"#\" onClick=\"return mV('Hsa',4,11);\">Hsa 4:11</a>, (\"wine [yayin] and new wine [tirosh] take away the heart\").<br><br>(8.) Sobhe (root meaning \"to drink to excess,\" \"to suck up,\" \"absorb\"), found only in <a href=\"#\" onClick=\"return mV('Isa',1,22);\">Isa 1:22</a>; <a href=\"#\" onClick=\"return mV('Hsa',4,18);\">Hsa 4:18</a> (\"their drink; \" Gesen. and marg. of R.V., \"their carouse\"), and <a href=\"#\" onClick=\"return mV('Nah',1,10);\">Nah 1:10</a> (\"drunken as drunkards; \" lit., \"soaked according to their drink; \" R.V., \"drenched, as it were, in their drink\", i.e., according to their sobhe).<br><br>(9.) Shekar, \"strong drink,\" any intoxicating liquor; from a root meaning \"to drink deeply,\" \"to be drunken\", a generic term applied to all fermented liquors, however obtained. <a href=\"#\" onClick=\"return mV('Num',28,7);\">Num 28:7</a>, \"strong wine\" (R.V., \"strong drink\"). It is sometimes distinguished from wine, c.g., <a href=\"#\" onClick=\"return mV('Lev',10,9);\">Lev 10:9</a>, \"Do not drink wine [yayin] nor strong drink [shekar];\" <a href=\"#\" onClick=\"return mV('Num',6,3);\">Num 6:3</a>; <a href=\"#\" onClick=\"return mV('Jdg',13,4,7);\">Jdg 13:4, 7</a>; <a href=\"#\" onClick=\"return mV('Isa',28,7);\">Isa 28:7</a> (in all these places rendered \"strong drink\"). Translated \"strong drink\" also in <a href=\"#\" onClick=\"return mV('Isa',5,11);\">Isa 5:11</a>; <a href=\"#\" onClick=\"return mV('Isa',24,9);\">24:9</a>; <a href=\"#\" onClick=\"return mV('Isa',29,9);\">29:9</a>; <a href=\"#\" onClick=\"return mV('Isa',56,12);\">56:12</a>; <a href=\"#\" onClick=\"return mV('Pro',20,1);\">Pro 20:1</a>; <a href=\"#\" onClick=\"return mV('Pro',31,6);\">31:6</a>; <a href=\"#\" onClick=\"return mV('Mic',2,11);\">Mic 2:11</a>.<br><br>(10.) Yekebh (<a href=\"#\" onClick=\"return mV('Deu',16,13);\">Deu 16:13</a>, but in R.V. correctly \"wine-press\"), a vat into which the new wine flowed from the press. <a href=\"#\" onClick=\"return mV('Joe',2,24);\">Joe 2:24</a>, \"their vats;\" <a href=\"#\" onClick=\"return mV('Joe',3,13);\">3:13</a>, \"the fats;\" <a href=\"#\" onClick=\"return mV('Pro',3,10);\">Pro 3:10</a>, \"Thy presses shall burst out with new wine [tirosh];\" <a href=\"#\" onClick=\"return mV('Hag',2,16);\">Hag 2:16</a>; <a href=\"#\" onClick=\"return mV('Jer',48,33);\">Jer 48:33</a>, \"wine-presses;\" <a href=\"#\" onClick=\"return mV('2Ki',6,27);\">2Ki 6:27</a>; <a href=\"#\" onClick=\"return mV('Job',24,11);\">Job 24:11</a>.<br><br>(11.) Shemarim (only in plural), \"lees\" or \"dregs\" of wine. In <a href=\"#\" onClick=\"return mV('Isa',25,6);\">Isa 25:6</a> it is rendered \"wines on the lees\", i.e., wine that has been kept on the lees, and therefore old wine.<br><br>(12.) Mesek, \"a mixture,\" mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (<a href=\"#\" onClick=\"return mV('Psa',75,8);\">Psa 75:8</a>; <a href=\"#\" onClick=\"return mV('Pro',23,30);\">Pro 23:30</a>).<br><br>In <a href=\"#\" onClick=\"return mV('Act',2,13);\">Act 2:13</a> the word <i>gleukos</i>, rendered \"new wine,\" denotes properly \"sweet wine.\" It must have been intoxicating.<br><br>In addition to wine the Hebrews also made use of what they called <i>debash</i>, which was obtained by boiling down must to one-half or one-third of its original bulk. In <a href=\"#\" onClick=\"return mV('Gen',43,11);\">Gen 43:11</a> this word is rendered \"honey.\" It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase \"a land flowing with milk and honey\" (debash), <a href=\"#\" onClick=\"return mV('Exd',3,8,17);\">Exd 3:8, 17</a>; <a href=\"#\" onClick=\"return mV('Exd',13,5);\">13:5</a>; <a href=\"#\" onClick=\"return mV('Exd',33,38);\">33:3</a>; <a href=\"#\" onClick=\"return mV('Lev',20,24);\">Lev 20:24</a>; <a href=\"#\" onClick=\"return mV('Num',13,27);\">Num 13:27</a>. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001809');\">HONEY</a>.)<br><br>Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (<a href=\"#\" onClick=\"return mV('Jhn',2,'1-11');\">Jhn 2:1-11</a>). The Rechabites were forbidden the use of wine (<a href=\"#\" onClick=\"return mV('Jer',35,'1-')\">Jer 35</a>). The Nazarites also were to abstain from its use during the period of their vow (<a href=\"#\" onClick=\"return mV('Num',6,'1-4');\">Num 6:1-4</a>); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (<a href=\"#\" onClick=\"return mV('Jdg',13,4,5);\">Jdg 13:4-5</a>; <a href=\"#\" onClick=\"return mV('Luk',1,15);\">Luk 1:15</a>; <a href=\"#\" onClick=\"return mV('Luk',7,33);\">7:33</a>). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (<a href=\"#\" onClick=\"return mV('Lev',10,1,'9-11');\">Lev 10:1, 9-11</a>). \"Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen\", (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.<br><br>A drink-offering of wine was presented with the daily sacrifice (<a href=\"#\" onClick=\"return mV('Exd',29,40,41);\">Exd 29:40-41</a>), and also with the offering of the first-fruits (<a href=\"#\" onClick=\"return mV('Lev',23,13);\">Lev 23:13</a>), and with various other sacrifices (<a href=\"#\" onClick=\"return mV('Num',15,5,7,10);\">Num 15:5, 7, 10</a>). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.<br><br>Several emphatic warnings are given in the New Testament against excess in the use of wine (<a href=\"#\" onClick=\"return mV('Luk',21,34);\">Luk 21:34</a>; <a href=\"#\" onClick=\"return mV('Rom',13,13);\">Rom 13:13</a>; <a href=\"#\" onClick=\"return mV('Eph',5,18);\">Eph 5:18</a>; <a href=\"#\" onClick=\"return mV('1Ti',3,8);\">1Ti 3:8</a>; <a href=\"#\" onClick=\"return mV('Tts',1,7);\">Tts 1:7</a>).";
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eastonArray["$$T0003817"] = "<strong>Winefat:</strong> (<a href=\"#\" onClick=\"return mV('Mar',12,1);\">Mar 12:1</a>). The original word (hypolenion) so rendered occurs only here in the New Testament. It properly denotes the trough or lake (lacus), as it was called by the Romans, into which the juice of the grapes ran from the trough above it. It is here used, however, of the whole apparatus. In the parallel passage in <a href=\"#\" onClick=\"return mV('Mat',21,33);\">Mat 21:33</a> the Greek word <i>lenos</i> is used. This properly denotes the upper one of the two vats. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003818');\">WINE-PRESS</a>.)";
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eastonArray["$$T0003818"] = "<strong>Wine-press:</strong> Consisted of two vats or receptacles,<br><br>(1) a trough (Heb. gath, Gr. lenos) into which the grapes were thrown and where they were trodden upon and bruised (<a href=\"#\" onClick=\"return mV('Isa',16,10);\">Isa 16:10</a>; <a href=\"#\" onClick=\"return mV('Lam',1,15);\">Lam 1:15</a>; <a href=\"#\" onClick=\"return mV('Joe',3,13);\">Joe 3:13</a>); and<br><br>(2) a trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran from the trough above, the gath (<a href=\"#\" onClick=\"return mV('Neh',13,15);\">Neh 13:15</a>; <a href=\"#\" onClick=\"return mV('Job',24,11);\">Job 24:11</a>; <a href=\"#\" onClick=\"return mV('Isa',63,2,3);\">Isa 63:2-3</a>; <a href=\"#\" onClick=\"return mV('Hag',2,16);\">Hag 2:16</a>; <a href=\"#\" onClick=\"return mV('Joe',2,24);\">Joe 2:24</a>). Wine-presses are found in almost every part of Palestine. They are \"the only sure relics we have of the old days of Israel before the Captivity. Between Hebron and Beersheba they are found on all the hill slopes; they abound in southern Judea; they are no less common in the many valleys of Carmel; and they are numerous in Galilee.\" The \"treading of the wine-press\" is emblematic of divine judgment (<a href=\"#\" onClick=\"return mV('Isa',63,2);\">Isa 63:2</a>; <a href=\"#\" onClick=\"return mV('Lam',1,15);\">Lam 1:15</a>; <a href=\"#\" onClick=\"return mV('Rev',14,19,20);\">Rev 14:19-20</a>).";
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eastonArray["$$T0003819"] = "<strong>Winnow:</strong> Corn was winnowed,<br><br>(1.) By being thrown up by a shovel against the wind. As a rule this was done in the evening or during the night, when the west wind from the sea was blowing, which was a moderate breeze and fitted for the purpose. The north wind was too strong, and the east wind came in gusts.<br><br>(2.) By the use of a fan or van, by which the chaff was blown away (<a href=\"#\" onClick=\"return mV('Rth',3,2);\">Rth 3:2</a>; <a href=\"#\" onClick=\"return mV('Isa',30,24);\">Isa 30:24</a>; <a href=\"#\" onClick=\"return mV('Jer',4,11,12);\">Jer 4:11-12</a>; <a href=\"#\" onClick=\"return mV('Mat',3,12);\">Mat 3:12</a>).";
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eastonArray["$$T0003820"] = "<strong>Wise men:</strong> mentioned in <a href=\"#\" onClick=\"return mV('Dan',2,12);\">Dan 2:12</a> included three classes,<br><br>(1) astrologers,<br><br>(2) Chaldeans, and<br><br>(3) soothsayers. The word in the original (hakamim) probably means \"medicine men. In Chaldea medicine was only a branch of magic. The \"wise men\" of <a href=\"#\" onClick=\"return mV('Mat',2,7);\">Mat 2:7</a>, who came from the East to Jerusalem, were magi from Persia or Arabia.";
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eastonArray["$$T0003821"] = "<strong>Wise, wisdom:</strong> a moral rather than an intellectual quality. To be \"foolish\" is to be godless (<a href=\"#\" onClick=\"return mV('Psa',14,1);\">Psa 14:1</a>; <a href=\"#\" onClick=\"return mV('Jdg',19,23);\">Jdg 19:23</a>; <a href=\"#\" onClick=\"return mV('2Sa',13,13);\">2Sa 13:13</a>). True wisdom is a gift from God to those who ask it (<a href=\"#\" onClick=\"return mV('Job',28,'12-28');\">Job 28:12-28</a>; <a href=\"#\" onClick=\"return mV('Pro',3,'13-18');\">Pro 3:13-18</a>; <a href=\"#\" onClick=\"return mV('Rom',1,22);\">Rom 1:22</a>; <a href=\"#\" onClick=\"return mV('Rom',16,27);\">16:27</a>; <a href=\"#\" onClick=\"return mV('1Cr',1,'17-21');\">1Cr 1:17-21</a>; <a href=\"#\" onClick=\"return mV('1Cr',2,'6-8');\">2:6-8</a>; <a href=\"#\" onClick=\"return mV('Jam',1,5);\">Jam 1:5</a>). \"Wisdom\" in <a href=\"#\" onClick=\"return mV('Pro',1,20);\">Pro 1:20</a>; <a href=\"#\" onClick=\"return mV('Pro',8,1);\">8:1</a>; <a href=\"#\" onClick=\"return mV('Pro',9,'1-5');\">9:1-5</a> may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, \"Christ the power of God and the wisdom of God\" (<a href=\"#\" onClick=\"return mV('1Cr',1,24);\">1Cr 1:24</a>). In <a href=\"#\" onClick=\"return mV('Mat',11,19);\">Mat 11:19</a> it is the personified principle of wisdom that is meant.";
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eastonArray["$$T0003822"] = "<strong>Witch:</strong> Occurs only in <a href=\"#\" onClick=\"return mV('Exd',22,18);\">Exd 22:18</a>, as the rendering of <i>mekhashshepheh</i>, the feminine form of the word, meaning \"enchantress\" (R.V., \"sorceress\"), and in <a href=\"#\" onClick=\"return mV('Deu',18,10);\">Deu 18:10</a>, as the rendering of <i>mekhashshepheth</i>, the masculine form of the word, meaning \"enchanter.\"";
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eastonArray["$$T0003823"] = "<strong>Witchcraft:</strong> (<a href=\"#\" onClick=\"return mV('1Sa',15,23);\">1Sa 15:23</a>; <a href=\"#\" onClick=\"return mV('2Ki',9,22);\">2Ki 9:22</a>; <a href=\"#\" onClick=\"return mV('2Ch',33,6);\">2Ch 33:6</a>; <a href=\"#\" onClick=\"return mV('Mic',5,12);\">Mic 5:12</a>; <a href=\"#\" onClick=\"return mV('Nah',3,4);\">Nah 3:4</a>; <a href=\"#\" onClick=\"return mV('Gal',5,20);\">Gal 5:20</a>). In the popular sense of the word no mention is made either of witches or of witchcraft in Scripture.<br><br>The \"witch of En-dor\" (<a href=\"#\" onClick=\"return mV('1Sa',28,'1-')\">1Sa 28</a>) was a necromancer, i.e., one who feigned to hold converse with the dead. The damsel with \"a spirit of divination\" (<a href=\"#\" onClick=\"return mV('Act',16,16);\">Act 16:16</a>) was possessed by an evil spirit, or, as the words are literally rendered, \"having a spirit, a pithon.\" The reference is to the heathen god Apollo, who was regarded as the god of prophecy.";
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eastonArray["$$T0003824"] = "<strong>Witness:</strong> More than one witness was required in criminal cases (<a href=\"#\" onClick=\"return mV('Deu',17,6);\">Deu 17:6</a>; <a href=\"#\" onClick=\"return mV('Deu',19,15);\">19:15</a>). They were the first to execute the sentence on the condemned (<a href=\"#\" onClick=\"return mV('Deu',13,9);\">Deu 13:9</a>; <a href=\"#\" onClick=\"return mV('Deu',17,7);\">17:7</a>; <a href=\"#\" onClick=\"return mV('1Ki',21,13);\">1Ki 21:13</a>; <a href=\"#\" onClick=\"return mV('Mat',27,1);\">Mat 27:1</a>; <a href=\"#\" onClick=\"return mV('Act',7,57,58);\">Act 7:57-58</a>). False witnesses were liable to punishment (<a href=\"#\" onClick=\"return mV('Deu',19,'16-21');\">Deu 19:16-21</a>). It was also an offence to refuse to bear witness (<a href=\"#\" onClick=\"return mV('Lev',5,1);\">Lev 5:1</a>).";
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eastonArray["$$T0003825"] = "<strong>Witness of the Spirit:</strong> (<a href=\"#\" onClick=\"return mV('Rom',8,16);\">Rom 8:16</a>), the consciousness of the gracious operation of the Spirit on the mind, \"a certitude of the Spirit's presence and work continually asserted within us\", manifested \"in his comforting us, his stirring us up to prayer, his reproof of our sins, his drawing us to works of love, to bear testimony before the world,\" etc.";
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eastonArray["$$T0003826"] = "<strong>Wizard:</strong> a pretender to supernatural knowledge and power, \"a knowing one,\" as the original Hebrew word signifies. Such an one was forbidden on pain of death to practise his deceptions (<a href=\"#\" onClick=\"return mV('Lev',19,31);\">Lev 19:31</a>; <a href=\"#\" onClick=\"return mV('Lev',20,6,27);\">20:6, 27</a>; <a href=\"#\" onClick=\"return mV('1Sa',28,3);\">1Sa 28:3</a>; <a href=\"#\" onClick=\"return mV('Isa',8,19);\">Isa 8:19</a>; <a href=\"#\" onClick=\"return mV('Isa',19,3);\">19:3</a>).";
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eastonArray["$$T0003827"] = "<strong>Wolf:</strong> Heb. zeeb, frequently referred to in Scripture as an emblem of treachery and cruelty. Jacob's prophecy, \"Benjamin shall ravin as a wolf\" (<a href=\"#\" onClick=\"return mV('Gen',49,27);\">Gen 49:27</a>), represents the warlike character of that tribe (see <a href=\"#\" onClick=\"return mV('Jdg',19,'1-');\">Jdg 19-21</a>). Isaiah represents the peace of Messiah's kingdom by the words, \"The wolf also shall dwell with the lamb\" (<a href=\"#\" onClick=\"return mV('Isa',11,6);\">Isa 11:6</a>). The habits of the wolf are described in <a href=\"#\" onClick=\"return mV('Jer',5,6);\">Jer 5:6</a>; <a href=\"#\" onClick=\"return mV('Hab',1,8);\">Hab 1:8</a>; <a href=\"#\" onClick=\"return mV('Zep',3,3);\">Zep 3:3</a>; <a href=\"#\" onClick=\"return mV('Eze',22,27);\">Eze 22:27</a>; <a href=\"#\" onClick=\"return mV('Mat',7,15);\">Mat 7:15</a>; <a href=\"#\" onClick=\"return mV('Mat',7,15);\">10:16</a>; <a href=\"#\" onClick=\"return mV('Act',20,29);\">Act 20:29</a>. Wolves are still sometimes found in Palestine, and are the dread of shepherds, as of old.";
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eastonArray["$$T0003828"] = "<strong>Woman:</strong> was \"taken out of man\" (<a href=\"#\" onClick=\"return mV('Gen',2,23);\">Gen 2:23</a>), and therefore the man has the preeminence. \"The head of the woman is the man;\" but yet honour is to be shown to the wife, \"as unto the weaker vessel\" (<a href=\"#\" onClick=\"return mV('1Cr',11,3,8,9);\">1Cr 11:3, 8-9</a>; <a href=\"#\" onClick=\"return mV('1Pe',3,7);\">1Pe 3:7</a>). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (<a href=\"#\" onClick=\"return mV('Exd',15,20);\">Exd 15:20</a>), Deborah (<a href=\"#\" onClick=\"return mV('Jdg',4,4,5);\">Jdg 4:4-5</a>), Huldah (<a href=\"#\" onClick=\"return mV('2Ki',22,14);\">2Ki 22:14</a>), Noadiah (<a href=\"#\" onClick=\"return mV('Neh',6,14);\">Neh 6:14</a>), Anna (<a href=\"#\" onClick=\"return mV('Luk',2,36,37);\">Luk 2:36-37</a>), and the daughters of Philip the evangelist (<a href=\"#\" onClick=\"return mV('Act',21,8,9);\">Act 21:8-9</a>). Women are forbidden to teach publicly (<a href=\"#\" onClick=\"return mV('1Cr',14,34,35);\">1Cr 14:34-35</a>; <a href=\"#\" onClick=\"return mV('1Ti',2,11,12);\">1Ti 2:11-12</a>). Among the Hebrews it devolved upon women to prepare the meals for the household (<a href=\"#\" onClick=\"return mV('Gen',18,6);\">Gen 18:6</a>; <a href=\"#\" onClick=\"return mV('2Sa',13,8);\">2Sa 13:8</a>), to attend to the work of spinning (<a href=\"#\" onClick=\"return mV('Exd',35,26);\">Exd 35:26</a>; <a href=\"#\" onClick=\"return mV('Pro',31,19);\">Pro 31:19</a>), and making clothes (<a href=\"#\" onClick=\"return mV('1Sa',2,19);\">1Sa 2:19</a>; <a href=\"#\" onClick=\"return mV('Pro',31,21);\">Pro 31:21</a>), to bring water from the well (<a href=\"#\" onClick=\"return mV('Gen',24,15);\">Gen 24:15</a>; <a href=\"#\" onClick=\"return mV('1Sa',9,11);\">1Sa 9:11</a>), and to care for the flocks (<a href=\"#\" onClick=\"return mV('Gen',29,6);\">Gen 29:6</a>; <a href=\"#\" onClick=\"return mV('Exd',2,16);\">Exd 2:16</a>).<br><br>The word \"woman,\" as used in <a href=\"#\" onClick=\"return mV('Mat',15,28);\">Mat 15:28</a>; <a href=\"#\" onClick=\"return mV('Jhn',2,4);\">Jhn 2:4</a> and <a href=\"#\" onClick=\"return mV('Jhn',20,13,15);\">Jhn 20:13, 15</a>, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.";
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eastonArray["$$T0003829"] = "<strong>Wood:</strong> See <a href=\"#\" onClick=\"return doDictLookup ('ET0001374');\">FOREST</a>.";
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eastonArray["$$T0003830"] = "<strong>Wood-offering:</strong> (<a href=\"#\" onClick=\"return mV('Neh',10,34);\">Neh 10:34</a>; <a href=\"#\" onClick=\"return mV('Neh',13,31);\">13:31</a>). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (<a href=\"#\" onClick=\"return mV('Lev',6,13);\">Lev 6:13</a>).";
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eastonArray["$$T0003831"] = "<strong>Wool:</strong> one of the first material used for making woven cloth (<a href=\"#\" onClick=\"return mV('Lev',13,47,48,52,59);\">Lev 13:47-48, 52, 59</a>; <a href=\"#\" onClick=\"return mV('Lev',19,19);\">19:19</a>). The first-fruit of wool was to be offered to the priests (<a href=\"#\" onClick=\"return mV('Deu',18,4);\">Deu 18:4</a>). The law prohibiting the wearing of a garment \"of divers sorts, as of woollen and linen together\" (<a href=\"#\" onClick=\"return mV('Deu',22,11);\">Deu 22:11</a>) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (<a href=\"#\" onClick=\"return mV('Eze',27,18);\">Eze 27:18</a>).";
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eastonArray["$$T0003832"] = "<strong>Word of God:</strong> (<a href=\"#\" onClick=\"return mV('Hbr',4,12);\">Hbr 4:12</a>, etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his \"word,\" because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001884');\">INSPIRATION</a>; <a href=\"#\" onClick=\"return doDictLookup ('ET0000580');\">BIBLE</a>.) All saving knowledge is obtained from the word of God. In the case of adults it is an indispensable means of salvation, and is efficacious thereunto by the gracious influence of the Holy Spirit (<a href=\"#\" onClick=\"return mV('Jhn',17,17);\">Jhn 17:17</a>; <a href=\"#\" onClick=\"return mV('2Ti',3,15,16);\">2Ti 3:15-16</a>; <a href=\"#\" onClick=\"return mV('1Pe',1,23);\">1Pe 1:23</a>).";
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eastonArray["$$T0003833"] = "<strong>Word, The:</strong> (Gr. Logos), one of the titles of our Lord, found only in the writings of John (<a href=\"#\" onClick=\"return mV('Jhn',1,'1-14');\">Jhn 1:1-14</a>; <a href=\"#\" onClick=\"return mV('1Jo',1,1);\">1Jo 1:1</a>; <a href=\"#\" onClick=\"return mV('Rev',19,13);\">Rev 19:13</a>). As such, Christ is the revealer of God. His office is to make God known. \"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him\" (<a href=\"#\" onClick=\"return mV('Jhn',1,18);\">Jhn 1:18</a>). This title designates the divine nature of Christ. As the Word, he \"was in the beginning\" and \"became flesh.\" \"The Word was with God \" and \"was God,\" and was the Creator of all things (<a href=\"#\" onClick=\"return mV('Psa',33,6);\">Psa 33:6</a>; <a href=\"#\" onClick=\"return mV('Psa',107,20);\">107:20</a>; <a href=\"#\" onClick=\"return mV('Psa',119,89);\">119:89</a>; <a href=\"#\" onClick=\"return mV('Psa',147,18);\">147:18</a>; <a href=\"#\" onClick=\"return mV('Isa',40,8);\">Isa 40:8</a>).";
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eastonArray["$$T0003834"] = "<strong>Works, Covenant of:</strong> entered into by God with Adam as the representative of the human race (<a href=\"#\" onClick=\"return mV('Gen',9,11,12);\">Gen 9:11-12</a>; <a href=\"#\" onClick=\"return mV('Gen',17,'1-21');\">17:1-21</a>), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000916');\">COVENANT OF WORKS</a>.)";
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eastonArray["$$T0003835"] = "<strong>Works, Good:</strong> The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (<a href=\"#\" onClick=\"return mV('Rom',6,'1-')\">Rom 6</a>), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the better.<br><br>The objection has no validity. The gospel of salvation by grace shows that good works are necessary. It is true, unchangeably true, that without holiness no man shall see the Lord. \"Neither adulterers, nor thieves, nor covetous, nor drunkards\" shall inherit the kingdom of God.<br><br>Works are \"good\" only when,<br><br>(1) they spring from the principle of love to God. The moral character of an act is determined by the moral principle that prompts it. Faith and love in the heart are the essential elements of all true obedience. Hence good works only spring from a believing heart, can only be wrought by one reconciled to God (<a href=\"#\" onClick=\"return mV('Eph',2,10);\">Eph 2:10</a>; <a href=\"#\" onClick=\"return mV('Jam',2,'18-22');\">Jam 2:18-22</a>).<br><br>(2.) Good works have the glory of God as their object; and<br><br>(3) they have the revealed will of God as their only rule (<a href=\"#\" onClick=\"return mV('Deu',12,32);\">Deu 12:32</a>; <a href=\"#\" onClick=\"return mV('Rev',22,18,19);\">Rev 22:18-19</a>).<br><br>Good works are an expression of gratitude in the believer's heart (<a href=\"#\" onClick=\"return mV('Jhn',14,15,23);\">Jhn 14:15, 23</a>; <a href=\"#\" onClick=\"return mV('Gal',5,6);\">Gal 5:6</a>). They are the fruits of the Spirit (<a href=\"#\" onClick=\"return mV('Tts',2,'10-12');\">Tts 2:10-12</a>), and thus spring from grace, which they illustrate and strengthen in the heart.<br><br>Good works of the most sincere believers are all imperfect, yet like their persons they are accepted through the mediation of Jesus Christ (<a href=\"#\" onClick=\"return mV('Col',3,17);\">Col 3:17</a>), and so are rewarded; they have no merit intrinsically, but are rewarded wholly of grace.";
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eastonArray["$$T0003836"] = "<strong>Worm:</strong><br><br>(1.) Heb. sas (<a href=\"#\" onClick=\"return mV('Isa',51,8);\">Isa 51:8</a>), denotes the caterpillar of the clothes-moth.<br><br>(2.) The manna bred worms (tola'im), but on the Sabbath there was not any worm (rimmah) therein (<a href=\"#\" onClick=\"return mV('Exd',16,20,24);\">Exd 16:20, 24</a>). Here these words refer to caterpillars or larvae, which feed on corrupting matter.<br><br>These two Hebrew words appear to be interchangeable (<a href=\"#\" onClick=\"return mV('Job',25,6);\">Job 25:6</a>; <a href=\"#\" onClick=\"return mV('Isa',14,11);\">Isa 14:11</a>). Tola'im in some places denotes the caterpillar (<a href=\"#\" onClick=\"return mV('Deu',28,39);\">Deu 28:39</a>; <a href=\"#\" onClick=\"return mV('Jon',4,7);\">Jon 4:7</a>), and rimmah, the larvae, as bred from putridity (<a href=\"#\" onClick=\"return mV('Job',17,14);\">Job 17:14</a>; <a href=\"#\" onClick=\"return mV('Job',21,26);\">21:26</a>; <a href=\"#\" onClick=\"return mV('Job',24,20);\">24:20</a>). In <a href=\"#\" onClick=\"return mV('Mic',7,17);\">Mic 7:17</a>, where it is said, \"They shall move out of their holes like worms,\" perhaps serpents or \"creeping things,\" or as in the Revised Version, \"crawling things,\" are meant.<br><br>The word is used figuratively in <a href=\"#\" onClick=\"return mV('Job',25,6);\">Job 25:6</a>; <a href=\"#\" onClick=\"return mV('Psa',22,6);\">Psa 22:6</a>; <a href=\"#\" onClick=\"return mV('Isa',41,14);\">Isa. 41:14</a>; <a href=\"#\" onClick=\"return mV('Mar',9,44,46,48);\">Mar 9:44, 46, 48</a>; <a href=\"#\" onClick=\"return mV('Isa',66,24);\">Isa 66:24</a>.";
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eastonArray["$$T0003837"] = "<strong>Wormwood:</strong> Heb. la'anah, the <i>Artemisia absinthium</i> of botanists. It is noted for its intense bitterness (<a href=\"#\" onClick=\"return mV('Deu',29,18);\">Deu 29:18</a>; <a href=\"#\" onClick=\"return mV('Pro',5,4);\">Pro 5:4</a>; <a href=\"#\" onClick=\"return mV('Jer',9,15);\">Jer 9:15</a>; <a href=\"#\" onClick=\"return mV('Amo',5,7);\">Amo 5:7</a>). It is a type of bitterness, affliction, remorse, punitive suffering. In <a href=\"#\" onClick=\"return mV('Amo',6,12);\">Amo 6:12</a> this Hebrew word is rendered \"hemlock\" (R.V., \"wormwood\"). In the symbolical language of the Apocalypse (<a href=\"#\" onClick=\"return mV('Rev',8,10,11);\">Rev 8:10-11</a>) a star is represented as falling on the waters of the earth, causing the third part of the water to turn wormwood.<br><br>The name by which the Greeks designated it, absinthion, means \"undrinkable.\" The absinthe of France is distilled from a species of this plant. The \"southernwood\" or \"old man,\" cultivated in cottage gardens on account of its fragrance, is another species of it.";
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eastonArray["$$T0003838"] = "<strong>Worship:</strong> homage rendered to God which it is sinful (idolatry) to render to any created being (<a href=\"#\" onClick=\"return mV('Exd',34,14);\">Exd 34:14</a>; <a href=\"#\" onClick=\"return mV('Isa',2,8);\">Isa 2:8</a>). Such worship was refused by Peter (<a href=\"#\" onClick=\"return mV('Act',10,25,26);\">Act 10:25-26</a>) and by an angel (<a href=\"#\" onClick=\"return mV('Rev',22,8,9);\">Rev 22:8-9</a>).";
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eastonArray["$$T0003839"] = "<strong>Worshipper:</strong> Gr. neocoros = temple-sweeper (<a href=\"#\" onClick=\"return mV('Act',19,35);\">Act 19:35</a>) of the great goddess Diana. This name neocoros appears on most of the extant Ephesian coins";
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eastonArray["$$T0003840"] = "<strong>Wrestle:</strong> (<a href=\"#\" onClick=\"return mV('Eph',6,12);\">Eph 6:12</a>). See <a href=\"#\" onClick=\"return doDictLookup ('ET0001425');\">GAMES</a>.";
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eastonArray["$$T0003841"] = "<strong>Writing:</strong> The art of writing must have been known in the time of the early Pharaohs. Moses is commanded \"to write for a memorial in a book\" (<a href=\"#\" onClick=\"return mV('Exd',17,14);\">Exd 17:14</a>) a record of the attack of Amalek. Frequent mention is afterwards made of writing (<a href=\"#\" onClick=\"return mV('Exd',28,11,21,29,36);\">28:11, 21, 29, 36</a>; <a href=\"#\" onClick=\"return mV('Exd',31,18);\">31:18</a>; <a href=\"#\" onClick=\"return mV('Exd',32,15,16);\">32:15-16</a>; <a href=\"#\" onClick=\"return mV('Exd',34,1,28);\">34:1, 28</a>; <a href=\"#\" onClick=\"return mV('Exd',39,6,14,30);\">39:6, 14, 30</a>). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of \"writing,\" \"book,\" and \"ink,\" are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.<br><br>\"The Old Testament and the discoveries of Oriental archaeology alike tell us that the age of the Exodus was throughout the world of Western Asia an age of literature and books, of readers and writers, and that the cities of Palestine were stored with the contemporaneous records of past events inscribed on imperishable clay. They further tell us that the kinsfolk and neighbours of the Israelites were already acquainted with alphabetic writing, that the wanderers in the desert and the tribes of Edom were in contact with the cultured scribes and traders of Ma'in [Southern Arabia], and that the 'house of bondage' from which Israel had escaped was a land where the art of writing was blazoned not only on the temples of the gods, but also on the dwellings of the rich and powerful.\", Sayce. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000995');\">DEBIR</a>; <a href=\"#\" onClick=\"return doDictLookup ('ET0002943');\">PHOENICIA</a>.)<br><br>The \"Book of the Dead\" was a collection of prayers and formulae, by the use of which the souls of the dead were supposed to attain to rest and peace in the next world. It was composed at various periods from the earliest time to the Persian conquest. It affords an interesting glimpse into the religious life and system of belief among the ancient Egyptians. We learn from it that they believed in the existence of one Supreme Being, the immortality of the soul, judgement after death, and the resurrection of the body. It shows, too, a high state of literary activity in Egypt in the time of Moses. It refers to extensive libraries then existing. That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000 books.<br><br>When the Hebrews entered Canaan it is evident that the art of writing was known to the original inhabitants, as appears, e.g., from the name of the city Debir having been at first Kirjath-sepher, i.e., the \"city of the book,\" or the \"book town\" (<a href=\"#\" onClick=\"return mV('Jos',10,38);\">Jos 10:38</a>; <a href=\"#\" onClick=\"return mV('Jos',15,15);\">15:15</a>; <a href=\"#\" onClick=\"return mV('Jdg',1,11);\">Jdg 1:11</a>).<br><br>The first mention of letter-writing is in the time of David (<a href=\"#\" onClick=\"return mV('2Sa',11,14,15);\">2Sa 11:14-15</a>). Letters are afterwards frequently spoken of (<a href=\"#\" onClick=\"return mV('1Ki',21,8,9,11);\">1Ki 21:8-9, 11</a>; <a href=\"#\" onClick=\"return mV('2Ki',10,1,3,6,7);\">2Ki 10:1, 3, 6-7</a>; <a href=\"#\" onClick=\"return mV('2Ki',19,14);\">19:14</a>; <a href=\"#\" onClick=\"return mV('2Ch',21,'12-15');\">2Ch 21:12-15</a>; <a href=\"#\" onClick=\"return mV('2Ch',30,1,'6-9');\">30:1, 6-9</a>, etc.).";
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eastonArray["$$T0003842"] = "<strong>Yarn:</strong> Found only in <a href=\"#\" onClick=\"return mV('1Ki',10,28);\">1Ki 10:28</a>; <a href=\"#\" onClick=\"return mV('2Ch',1,16);\">2Ch 1:16</a>. The Heb. word mikveh, i.e., \"a stringing together,\" so rendered, rather signifies a host, or company, or a string of horses. The Authorized Version has: \"And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price;\" but the Revised Version correctly renders: \"And the horses which Solomon had were brought out of Egypt; the king's merchants received them in droves, each drove at a price.\"";
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eastonArray["$$T0003843"] = "<strong>Year:</strong> Heb. shanah, meaning \"repetition\" or \"revolution\" (<a href=\"#\" onClick=\"return mV('Gen',1,14);\">Gen 1:14</a>; <a href=\"#\" onClick=\"return mV('Gen',5,3);\">5:3</a>). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways,<br><br>(1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and<br><br>(2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.";
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eastonArray["$$T0003844"] = "<strong>Yeshebi:</strong> the Hebrew word rendered \"inhabitants\" in <a href=\"#\" onClick=\"return mV('Jos',17,7);\">Jos 17:7</a>, but probably rather the name of the village Yeshepheh, probably Yassuf, 8 miles south of Shechem.";
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eastonArray["$$T0003845"] = "<strong>Yoke:</strong><br><br>(1.) Fitted on the neck of oxen for the purpose of binding to them the traces by which they might draw the plough, etc. (<a href=\"#\" onClick=\"return mV('Num',19,2);\">Num 19:2</a>; <a href=\"#\" onClick=\"return mV('Deu',21,3);\">Deu 21:3</a>). It was a curved piece of wood called <i>'ol</i>.<br><br>(2.) In <a href=\"#\" onClick=\"return mV('Jer',27,2);\">Jer 27:2</a>; <a href=\"#\" onClick=\"return mV('Jer',28,10,12);\">28:10, 12</a> the word in the Authorized Version rendered \"yoke\" is <i>motah</i>, which properly means a \"staff,\" or as in the Revised Version, \"bar.\"<br><br>These words in the Hebrew are both used figuratively of severe bondage, or affliction, or subjection (<a href=\"#\" onClick=\"return mV('Lev',26,13);\">Lev 26:13</a>; <a href=\"#\" onClick=\"return mV('1Ki',12,4);\">1Ki 12:4</a>; <a href=\"#\" onClick=\"return mV('Isa',47,6);\">Isa 47:6</a>; <a href=\"#\" onClick=\"return mV('Lam',1,14);\">Lam 1:14</a>; <a href=\"#\" onClick=\"return mV('Lam',3,27);\">3:27</a>). In the New Testament the word \"yoke\" is also used to denote servitude (<a href=\"#\" onClick=\"return mV('Mat',11,29,30);\">Mat 11:29-30</a>; <a href=\"#\" onClick=\"return mV('Act',15,10);\">Act 15:10</a>; <a href=\"#\" onClick=\"return mV('Gal',5,1);\">Gal 5:1</a>).<br><br>(3.) In <a href=\"#\" onClick=\"return mV('1Sa',11,7);\">1Sa 11:7</a>; <a href=\"#\" onClick=\"return mV('1Ki',19,21);\">1Ki 19:21</a>; <a href=\"#\" onClick=\"return mV('Job',1,3);\">Job 1:3</a> the word thus translated is <i>tzemed</i>, which signifies a pair, two oxen yoked or coupled together, and hence in <a href=\"#\" onClick=\"return mV('1Sa',14,14);\">1Sa 14:14</a> it represents as much land as a yoke of oxen could plough in a day, like the Latin <i>jugum</i>. In <a href=\"#\" onClick=\"return mV('Isa',5,10);\">Isa 5:10</a> this word in the plural is translated \"acres.\"";
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eastonArray["$$T0003846"] = "<strong>Yoke-fellow:</strong> (<a href=\"#\" onClick=\"return mV('Phl',4,3);\">Phl 4:3</a>), one of the apostle's fellow-labourers. Some have conjectured that Epaphroditus is meant. Wyckliffe renders the phrase \"the german felowe\", i.e., \"thee, germane [=genuine] comrade.\"";
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eastonArray["$$T0003847"] = "<strong>Zaanaim:</strong> wanderings; the unloading of tents, so called probably from the fact of nomads in tents encamping amid the cities and villages of that region, a place in the north-west of Lake Merom, near Kedesh, in Naphtali. Here Sisera was slain by Jael, \"the wife of Heber the Kenite,\" who had pitched his tent in the \"plain [R.V., 'as far as the oak'] of Zaanaim\" (<a href=\"#\" onClick=\"return mV('Jdg',4,11);\">Jdg 4:11</a>).<br><br>It has been, however, suggested by some that, following the LXX. and the Talmud, the letter b, which in Hebrew means \"in,\" should be taken as a part of the word following, and the phrase would then be \"unto the oak of Bitzanaim,\" a place which has been identified with the ruins of Bessum, about half-way between Tiberias and Mount Tabor.";
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eastonArray["$$T0003848"] = "<strong>Zaanan:</strong> place of flocks, mentioned only in <a href=\"#\" onClick=\"return mV('Mic',1,11);\">Mic 1:11</a>. It may be identified with Zenan, in the plain country of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,37);\">Jos 15:37</a>).";
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eastonArray["$$T0003849"] = "<strong>Zaanannim:</strong> =Zaanaim, (<a href=\"#\" onClick=\"return mV('Jos',19,33);\">Jos 19:33</a>).";
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