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60 lines
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eastonArray["$$T0003000"] = "<strong>Presidents:</strong> Three presidents are mentioned, of whom Daniel was the first (<a href=\"#\" onClick=\"return mV('Dan',6,'2-7');\">Dan 6:2-7</a>). The name in the original is <i>sarkhin</i>, probably a Persian word meaning perfects or ministers.";
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eastonArray["$$T0003001"] = "<strong>Priest:</strong> The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.<br><br>At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (<a href=\"#\" onClick=\"return mV('Gen',8,20);\">Gen 8:20</a>), Abraham (<a href=\"#\" onClick=\"return mV('Gen',12,7);\">12:7</a>; <a href=\"#\" onClick=\"return mV('Gen',13,4);\">13:4</a>), Isaac (<a href=\"#\" onClick=\"return mV('Gen',26,25);\">26:25</a>), Jacob (<a href=\"#\" onClick=\"return mV('Gen',31,54);\">31:54</a>), and Job (<a href=\"#\" onClick=\"return mV('Job',1,5);\">Job 1:5</a>).<br><br>The name first occurs as applied to Melchizedek (<a href=\"#\" onClick=\"return mV('Gen',14,18);\">Gen 14:18</a>). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in <a href=\"#\" onClick=\"return mV('Lev',21,'16-23');\">Lev 21:16-23</a>. There are ordinances also regarding the priests' dress (<a href=\"#\" onClick=\"return mV('Exd',28,'40-43');\">Exd 28:40-43</a>) and the manner of their consecration to the office (<a href=\"#\" onClick=\"return mV('Exd',29,'1-37');\">29:1-37</a>).<br><br>Their duties were manifold (<a href=\"#\" onClick=\"return mV('Exd',27,20,21);\">Exd 27:20-21</a>; <a href=\"#\" onClick=\"return mV('Exd',29,'38-44');\">29:38-44</a>; <a href=\"#\" onClick=\"return mV('Lev',6,12);\">Lev 6:12</a>; <a href=\"#\" onClick=\"return mV('Lev',10,11);\">10:11</a>; <a href=\"#\" onClick=\"return mV('Lev',24,8);\">24:8</a>; <a href=\"#\" onClick=\"return mV('Num',10,'1-10');\">Num 10:1-10</a>; <a href=\"#\" onClick=\"return mV('Deu',17,'8-13');\">Deu 17:8-13</a>; <a href=\"#\" onClick=\"return mV('Deu',33,10);\">33:10</a>; <a href=\"#\" onClick=\"return mV('Mal',2,7);\">Mal 2:7</a>). They represented the people before God, and offered the various sacrifices prescribed in the law.<br><br>In the time of David the priests were divided into twenty-four courses or classes (<a href=\"#\" onClick=\"return mV('1Ch',24,'7-18');\">1Ch 24:7-18</a>). This number was retained after the Captivity (<a href=\"#\" onClick=\"return mV('Ezr',2,'36-39');\">Ezr 2:36-39</a>; <a href=\"#\" onClick=\"return mV('Neh',7,'39-42');\">Neh 7:39-42</a>).<br><br>\"The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin.\"<br><br>The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered \"one sacrifice for sins\" \"once for all\" (<a href=\"#\" onClick=\"return mV('Hbr',10,10,12);\">Hbr 10:10, 12</a>). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term \"priest\" is indeed applied to believers (<a href=\"#\" onClick=\"return mV('1Pe',2,9);\">1Pe 2:9</a>; <a href=\"#\" onClick=\"return mV('Rev',1,6);\">Rev 1:6</a>), but in these cases it implies no sacerdotal functions. All true believers are now \"kings and priests unto God.\" As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.";
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eastonArray["$$T0003002"] = "<strong>Prince:</strong> the title generally applied to the chief men of the state. The \"princes of the provinces\" (<a href=\"#\" onClick=\"return mV('1Ki',20,14);\">1Ki 20:14</a>) were the governors or lord-lieutenants of the provinces. So also the \"princes\" mentioned in (<a href=\"#\" onClick=\"return mV('Dan',6,1,3,4,6,7);\">Dan 6:1, 3-4, 6-7</a>) were the officers who administered the affairs of the provinces; the \"satraps\" (as rendered in R.V.). These are also called \"lieutenants\" (<a href=\"#\" onClick=\"return mV('Est',3,12);\">Est 3:12</a>; <a href=\"#\" onClick=\"return mV('Est',8,9);\">8:9</a>; R.V., \"satraps\"). The promised Saviour is called by Daniel (<a href=\"#\" onClick=\"return mV('Dan',9,25);\">Dan 9:25</a>) \"Messiah the Prince\" (Heb. nagid); compare (<a href=\"#\" onClick=\"return mV('Act',3,15);\">Act 3:15</a>; <a href=\"#\" onClick=\"return mV('Act',5,31);\">5:31</a>). The angel Michael is called (<a href=\"#\" onClick=\"return mV('Dan',12,1);\">Dan 12:1</a>) a \"prince\" (Heb. sar, whence \"Sarah,\" the \"princes\").";
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eastonArray["$$T0003003"] = "<strong>Priscilla:</strong> the wife of Aquila (<a href=\"#\" onClick=\"return mV('Act',18,2);\">Act 18:2</a>), who is never mentioned without her. Her name sometimes takes the precedence of his (<a href=\"#\" onClick=\"return mV('Rom',16,3);\">Rom 16:3</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,19);\">2Ti 4:19</a>). She took part with Aquila (q.v.) in instructing Apollos (<a href=\"#\" onClick=\"return mV('Act',18,26);\">Act 18:26</a>).";
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eastonArray["$$T0003004"] = "<strong>Prison:</strong> The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, \"Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound\" (<a href=\"#\" onClick=\"return mV('Gen',39,'20-23');\">Gen 39:20-23</a>). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept.<br><br>The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were \"put in ward\" (<a href=\"#\" onClick=\"return mV('Lev',24,12);\">Lev 24:12</a>; <a href=\"#\" onClick=\"return mV('Num',15,34);\">Num 15:34</a>), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (<a href=\"#\" onClick=\"return mV('Psa',69,33);\">Psa 69:33</a>; <a href=\"#\" onClick=\"return mV('Psa',79,11);\">79:11</a>; <a href=\"#\" onClick=\"return mV('Psa',142,7);\">142:7</a>). Samson was confined in a Philistine prison (<a href=\"#\" onClick=\"return mV('Jdg',16,21, 25);\">Jdg 16:21, 25</a>). In the subsequent history of Israel frequent references are made to prisons (<a href=\"#\" onClick=\"return mV('1Ki',22,27);\">1Ki 22:27</a>; <a href=\"#\" onClick=\"return mV('2Ki',17,4);\">2Ki 17:4</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,27,29);\">25:27, 29</a>; <a href=\"#\" onClick=\"return mV('2Ch',16,10);\">2Ch 16:10</a>; <a href=\"#\" onClick=\"return mV('Isa',42,7);\">Isa 42:7</a>; <a href=\"#\" onClick=\"return mV('Jer',32,2);\">Jer 32:2</a>). Prisons seem to have been common in New Testament times (<a href=\"#\" onClick=\"return mV('Mat',11,2);\">Mat 11:2</a>; <a href=\"#\" onClick=\"return mV('Mat',25,36,43);\">25:36, 43</a>). The apostles were put into the \"common prison\" at the instance of the Jewish council (<a href=\"#\" onClick=\"return mV('Act',5,18,23);\">Act 5:18, 23</a>; <a href=\"#\" onClick=\"return mV('Act',8,3);\">8:3</a>); and at Philippi Paul and Silas were thrust into the \"inner prison\" (<a href=\"#\" onClick=\"return mV('Act',16,24);\">Act 16:24</a>; <a href=\"#\" onClick=\"return mV('Act',4,3);\">Act 4:3</a>; <a href=\"#\" onClick=\"return mV('Act',12,4,5);\">12:4-5</a>).";
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eastonArray["$$T0003005"] = "<strong>Prophecy:</strong> or prediction, was one of the functions of the prophet. It has been defined as a \"miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture.\" (See PROPHET <a href=\"#\" onClick=\"return doDictLookup ('ET0003006');\">T0003006</a>.)<br><br>The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.<br><br>Then there are many prophecies regarding the Jewish nation, its founder Abraham (<a href=\"#\" onClick=\"return mV('Gen',12,'1-3');\">Gen 12:1-3</a>; <a href=\"#\" onClick=\"return mV('Gen',13,16);\">13:16</a>; <a href=\"#\" onClick=\"return mV('Gen',15,5);\">15:5</a>; <a href=\"#\" onClick=\"return mV('Gen',17,2,'4-6');\">17:2, 4-6</a>, etc.), and his posterity, Isaac and Jacob and their descendants (<a href=\"#\" onClick=\"return mV('Gen',12,7);\">Gen 12:7</a>; <a href=\"#\" onClick=\"return mV('Gen',13,14,15,17);\">13:14-15, 17</a>; <a href=\"#\" onClick=\"return mV('Gen',15,'18-21');\">15:18-21</a>; <a href=\"#\" onClick=\"return mV('Exd',3,8,17);\">Exd 3:8, 17</a>), which have all been fulfilled. The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (<a href=\"#\" onClick=\"return mV('Isa',2,'18-21');\">Isa 2:18-21</a>), Jeremiah (<a href=\"#\" onClick=\"return mV('Jer',27,'3-7');\">Jer 27:3-7</a>; <a href=\"#\" onClick=\"return mV('Jer',29,'11-14');\">29:11-14</a>), Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',5,12);\">Eze 5:12</a>; <a href=\"#\" onClick=\"return mV('Eze',8,'1-');\">Eze 8</a>), Daniel (<a href=\"#\" onClick=\"return mV('Dan',8,'1-')\">Dan 8</a>; <a href=\"#\" onClick=\"return mV('Dan',9,26,27);\">9:26-27</a>), Hosea (<a href=\"#\" onClick=\"return mV('Hsa',9,17);\">Hsa 9:17</a>), there are also many prophecies regarding the events which were to befall that people.<br><br>There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (<a href=\"#\" onClick=\"return mV('Eze',26,'3-5','14-21');\">Eze 26:3-5, 14-21</a>), Egypt (<a href=\"#\" onClick=\"return mV('Eze',29,10,15);\">Eze 29:10, 15</a>; <a href=\"#\" onClick=\"return mV('Eze',30,6,12,13);\">30:6, 12-13</a>), Ethiopia (<a href=\"#\" onClick=\"return mV('Nah',3,'8-10');\">Nah 3:8-10</a>), Nineveh (<a href=\"#\" onClick=\"return mV('Nah',1,10);\">Nah 1:10</a>; <a href=\"#\" onClick=\"return mV('Nah',2,'8-13');\">2:8-13</a>; <a href=\"#\" onClick=\"return mV('Nah',3,'17-19');\">3:17-19</a>), Babylon (<a href=\"#\" onClick=\"return mV('Isa',13,4);\">Isa 13:4</a>; <a href=\"#\" onClick=\"return mV('Jer',51,7);\">Jer 51:7</a>; <a href=\"#\" onClick=\"return mV('Isa',44,27);\">Isa 44:27</a>; <a href=\"#\" onClick=\"return mV('Jer',50,38);\">Jer 50:38</a>; <a href=\"#\" onClick=\"return mV('Jer',51,36,39,57);\">51:36, 39, 57</a>), the land of the Philistines (<a href=\"#\" onClick=\"return mV('Jer',47,'4-7');\">Jer 47:4-7</a>; <a href=\"#\" onClick=\"return mV('Eze',25,'15-17');\">Eze 25:15-17</a>; <a href=\"#\" onClick=\"return mV('Amo',1,'6-8');\">Amo 1:6-8</a>; <a href=\"#\" onClick=\"return mV('Zep',2,'4-7');\">Zep 2:4-7</a>; <a href=\"#\" onClick=\"return mV('Zec',9,'5-8');\">Zec 9:5-8</a>), and of the four great monarchies (<a href=\"#\" onClick=\"return mV('Dan',2,39,40);\">Dan 2:39-40</a>; <a href=\"#\" onClick=\"return mV('Dan',7,'17-24');\">7:17-24</a>; <a href=\"#\" onClick=\"return mV('Dan',8,9);\">8:9</a>).<br><br>But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with (<a href=\"#\" onClick=\"return mV('Gen',3,15);\">Gen 3:15</a>), the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. \"To him gave all the prophets witness.\" (<a href=\"#\" onClick=\"return mV('Mic',5,2);\">Mic 5:2</a>; <a href=\"#\" onClick=\"return mV('Hag',2,'6-9');\">Hag 2:6-9</a>; <a href=\"#\" onClick=\"return mV('Isa',7,14);\">Isa 7:14</a>; <a href=\"#\" onClick=\"return mV('Isa',9,6,7);\">9:6-7</a>; <a href=\"#\" onClick=\"return mV('Isa',11,1,2);\">11:1-2</a>; <a href=\"#\" onClick=\"return mV('Isa',53,'1-');\">53</a>; <a href=\"#\" onClick=\"return mV('Isa',60,10,13);\">60:10, 13</a>; <a href=\"#\" onClick=\"return mV('Psa',16,11);\">Psa 16:11</a>; <a href=\"#\" onClick=\"return mV('Psa',68,18);\">68:18</a>.)<br><br>Many predictions also were delivered by Jesus and his apostles. Those of Christ were very numerous. (<a href=\"#\" onClick=\"return mV('Mat',10,23);\">Mat 10:23</a>; <a href=\"#\" onClick=\"return mV('Mat',24,'1-');\">Mat 24</a>; <a href=\"#\" onClick=\"return mV('Mat',11,23);\">11:23</a>; <a href=\"#\" onClick=\"return mV('Mat',19,28);\">19:28</a>; <a href=\"#\" onClick=\"return mV('Mat',21,43,44);\">21:43-44</a>; <a href=\"#\" onClick=\"return mV('Mat',24,'1-');\">Mat 24</a>; <a href=\"#\" onClick=\"return mV('Mat',25,'31-46');\">25:31-46</a>; <a href=\"#\" onClick=\"return mV('Mat',26,'17-35',46,64);\">26:17-35, 46, 64</a>; <a href=\"#\" onClick=\"return mV('Mar',9,1);\">Mar 9:1</a>; <a href=\"#\" onClick=\"return mV('Mar',10,30);\">10:30</a>; <a href=\"#\" onClick=\"return mV('Mar',13,'1-');\">Mar 13</a>; <a href=\"#\" onClick=\"return mV('Mar',11,'1-6',14);\">11:1-6, 14</a>; <a href=\"#\" onClick=\"return mV('Mar',14,'12-31',42,62);\">14:12-31, 42, 62</a>; <a href=\"#\" onClick=\"return mV('Mar',16,17);\">16:17</a>, etc.)";
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eastonArray["$$T0003006"] = "<strong>Prophet:</strong> (<a href=\"#\" onClick=\"return mV('Psa',45,1);\">Psa 45:1</a>). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, <i>ro'eh</i>, \"seer\", began to be used (<a href=\"#\" onClick=\"return mV('1Sa',9,9);\">1Sa 9:9</a>). It occurs seven times in reference to Samuel. Afterwards another word, <i>hozeh</i>, \"seer\" (<a href=\"#\" onClick=\"return mV('2Sa',24,11);\">2Sa 24:11</a>), was employed. In <a href=\"#\" onClick=\"return mV('1Ch',29,29);\">1Ch 29:29</a> all these three words are used: \"Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer\" (hozeh). In <a href=\"#\" onClick=\"return mV('Jos',13,22);\">Jos 13:22</a> Balaam is called (Heb.) a <i>kosem</i> \"diviner,\" a word used only of a false prophet.<br><br>The \"prophet\" proclaimed the message given to him, as the \"seer\" beheld the vision of God. (See <a href=\"#\" onClick=\"return mV('Num',12,6,8);\">Num 12:6, 8</a>.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (<a href=\"#\" onClick=\"return mV('Exd',7,1);\">Exd 7:1</a>). He is the mouth by which God speaks to men (<a href=\"#\" onClick=\"return mV('Jer',1,9);\">Jer 1:9</a>; <a href=\"#\" onClick=\"return mV('Isa',51,16);\">Isa 51:16</a>), and hence what the prophet says is not of man but of God (<a href=\"#\" onClick=\"return mV('2Pe',1,20,21);\">2Pe 1:20-21</a>; <a href=\"#\" onClick=\"return mV('Hbr',3,7);\">Hbr 3:7</a>; <a href=\"#\" onClick=\"return mV('Act',4,25);\">Act 4:25</a>; <a href=\"#\" onClick=\"return mV('Act',28,25);\">28:25</a>). Prophets were the immediate organs of God for the communication of his mind and will to men (<a href=\"#\" onClick=\"return mV('Deu',18,18,19);\">Deu 18:18-19</a>). The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be. The foretelling of future events was not a necessary but only an incidental part of the prophetic office. The great task assigned to the prophets whom God raised up among the people was \"to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government.\"<br><br>Any one being a spokesman for God to man might thus be called a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (<a href=\"#\" onClick=\"return mV('Gen',20,7);\">Gen 20:7</a>; <a href=\"#\" onClick=\"return mV('Exd',7,1);\">Exd 7:1</a>; <a href=\"#\" onClick=\"return mV('Psa',105,15);\">Psa 105:15</a>), as also Moses (<a href=\"#\" onClick=\"return mV('Deu',18,15);\">Deu 18:15</a>; <a href=\"#\" onClick=\"return mV('Deu',34,10);\">34:10</a>; <a href=\"#\" onClick=\"return mV('Hsa',12,13);\">Hsa 12:13</a>), are ranked among the prophets. The seventy elders of Israel (<a href=\"#\" onClick=\"return mV('Num',11,'16-29');\">Num 11:16-29</a>), \"when the spirit rested upon them, prophesied;\" Asaph and Jeduthun \"prophesied with a harp\" (<a href=\"#\" onClick=\"return mV('1Ch',25,3);\">1Ch 25:3</a>). Miriam and Deborah were prophetesses (<a href=\"#\" onClick=\"return mV('Exd',15,20);\">Exd 15:20</a>; <a href=\"#\" onClick=\"return mV('Jdg',4,4);\">Jdg 4:4</a>). The title thus has a general application to all who have messages from God to men.<br><br>But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel. Colleges, \"schools of the prophets\", were instituted for the training of prophets, who were constituted, a distinct order (<a href=\"#\" onClick=\"return mV('1Sa',19,'18-24');\">1Sa 19:18-24</a>; <a href=\"#\" onClick=\"return mV('2Ki',2,3,15);\">2Ki 2:3, 15</a>; <a href=\"#\" onClick=\"return mV('2Ki',4,38);\">4:38</a>), which continued to the close of the Old Testament. Such \"schools\" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho. The \"sons\" or \"disciples\" of the prophets were young men (<a href=\"#\" onClick=\"return mV('2Ki',5,22);\">2Ki 5:22</a>; <a href=\"#\" onClick=\"return mV('2Ki',9,1,4);\">9:1, 4</a>) who lived together at these different \"schools\" (<a href=\"#\" onClick=\"return mV('2Ki',4,'38-41');\">4:38-41</a>). These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, \"to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny.\"<br><br>In New Testament times the prophetical office was continued. Our Lord is frequently spoken of as a prophet (<a href=\"#\" onClick=\"return mV('Luk',13,33);\">Luk 13:33</a>; <a href=\"#\" onClick=\"return mV('Luk',24,19);\">24:19</a>). He was and is the great Prophet of the Church. There was also in the Church a distinct order of prophets (<a href=\"#\" onClick=\"return mV('1Cr',12,28);\">1Cr 12:28</a>; <a href=\"#\" onClick=\"return mV('Eph',2,20);\">Eph 2:20</a>; <a href=\"#\" onClick=\"return mV('Eph',3,5);\">3:5</a>), who made new revelations from God. They differed from the \"teacher,\" whose office it was to impart truths already revealed.<br><br>Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon. These are divided into four groups:<br><br>(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.<br><br>(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.<br><br>(3.) The prophets of Captivity, viz., Ezekiel and Daniel.<br><br>(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.";
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eastonArray["$$T0003007"] = "<strong>Propitiation:</strong> that by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.<br><br>In <a href=\"#\" onClick=\"return mV('Rom',3,25);\">Rom 3:25</a> and <a href=\"#\" onClick=\"return mV('Hbr',9,5);\">Hbr 9:5</a> (A.V., \"mercy-seat\") the Greek word <i>hilasterion</i> is used. It is the word employed by the LXX. translators in <a href=\"#\" onClick=\"return mV('Exd',25,17);\">Exd 25:17</a> and elsewhere as the equivalent for the Hebrew <i>kapporeth</i>, which means \"covering,\" and is used of the lid of the ark of the covenant (<a href=\"#\" onClick=\"return mV('Exd',25,21);\">Exd 25:21</a>; <a href=\"#\" onClick=\"return mV('Exd',30,6);\">30:6</a>). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the \"mercy-seat,\" and so made propitiation.<br><br>In <a href=\"#\" onClick=\"return mV('1Jo',2,2);\">1Jo 2:2</a>; <a href=\"#\" onClick=\"return mV('1Jo',4,10);\">4:10</a>, Christ is called the \"propitiation for our sins.\" Here a different Greek word is used (hilasmos). Christ is \"the propitiation,\" because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (<a href=\"#\" onClick=\"return mV('Hbr',2,17);\">Hbr 2:17</a>, where the expression \"make reconciliation\" of the A.V. is more correctly in the R.V. \"make propitiation.\")";
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eastonArray["$$T0003008"] = "<strong>Proportion of faith:</strong> (<a href=\"#\" onClick=\"return mV('Rom',12,6);\">Rom 12:6</a>). Paul says here that each one was to exercise his gift of prophecy, i.e., of teaching, \"according to the proportion of faith.\" The meaning is, that the utterances of the \"prophet\" were not to fluctuate according to his own impulses or independent thoughts, but were to be adjusted to the truth revealed to him as a beliver, i.e., were to be in accordance with it.<br><br>In post-Reformation times this phrase was used as meaning that all Scripture was to be interpreted with reference to all other Scripture, i.e., that no words or expressions were to be isolated or interpreted in a way contrary to its general teaching. This was also called the \"analogy of faith.\"";
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eastonArray["$$T0003009"] = "<strong>Proselyte:</strong> is used in the LXX. for \"stranger\" (<a href=\"#\" onClick=\"return mV('1Ch',22,2);\">1Ch 22:2</a>), i.e., a comer to Palestine; a sojourner in the land (<a href=\"#\" onClick=\"return mV('Exd',12,48);\">Exd 12:48</a>; <a href=\"#\" onClick=\"return mV('Exd',20,10);\">20:10</a>; <a href=\"#\" onClick=\"return mV('Exd',22,21);\">22:21</a>), and in the New Testament for a convert to Judaism. There were such converts from early times (<a href=\"#\" onClick=\"return mV('Isa',56,3);\">Isa 56:3</a>; <a href=\"#\" onClick=\"return mV('Neh',10,28);\">Neh 10:28</a>; <a href=\"#\" onClick=\"return mV('Est',8,17);\">Est 8:17</a>). The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (<a href=\"#\" onClick=\"return mV('Exd',20,10);\">Exd 20:10</a>; <a href=\"#\" onClick=\"return mV('Exd',23,12);\">23:12</a>; <a href=\"#\" onClick=\"return mV('Exd',12,19,48);\">12:19, 48</a>; <a href=\"#\" onClick=\"return mV('Deu',5,14);\">Deu 5:14</a>; <a href=\"#\" onClick=\"return mV('Deu',16,11,14);\">16:11, 14</a>, etc.). The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.<br><br>In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (<a href=\"#\" onClick=\"return mV('1Ch',22,2);\">1Ch 22:2</a>; <a href=\"#\" onClick=\"return mV('2Ch',2,17,18);\">2Ch 2:17-18</a>). And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (<a href=\"#\" onClick=\"return mV('Eze',47,22);\">Eze 47:22</a>; <a href=\"#\" onClick=\"return mV('Isa',2,2);\">Isa 2:2</a>; <a href=\"#\" onClick=\"return mV('Isa',11,10);\">11:10</a>; <a href=\"#\" onClick=\"return mV('Isa',56,'3-6');\">56:3-6</a> <a href=\"#\" onClick=\"return mV('Mic',4,1);\">Mic 4:1</a>). Accordingly, in New Testament times, we read of proselytes in the synagogues, (<a href=\"#\" onClick=\"return mV('Act',10,2,7);\">Act 10:2, 7</a>; <a href=\"#\" onClick=\"return mV('Act',13,42,43,50);\">13:42-43, 50</a>; <a href=\"#\" onClick=\"return mV('Act',17,4);\">17:4</a>; <a href=\"#\" onClick=\"return mV('Act',18,7);\">18:7</a>; <a href=\"#\" onClick=\"return mV('Luk',7,5);\">Luk 7:5</a>). The \"religious proselytes\" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate.<br><br>The distinction between \"proselytes of the gate\" (<a href=\"#\" onClick=\"return mV('Exd',20,10);\">Exd 20:10</a>) and \"proselytes of righteousness\" originated only with the rabbis. According to them, the \"proselytes of the gate\" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law. They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities. Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover.<br><br>The \"proselytes of righteousness\", religious or devout proselytes (<a href=\"#\" onClick=\"return mV('Act',13,43);\">Act 13:43</a>), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion.<br><br>The name \"proselyte\" occurs in the New Testament only in <a href=\"#\" onClick=\"return mV('Mat',23,15);\">Mat 23:15</a>; <a href=\"#\" onClick=\"return mV('Act',2,10);\">Act 2:10</a>; <a href=\"#\" onClick=\"return mV('Act',6,5);\">6:5</a>; <a href=\"#\" onClick=\"return mV('Act',13,43);\">13:43</a>. The name by which they are commonly designated is that of \"devout men,\" or men \"fearing God\" or \"worshipping God.\"";
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eastonArray["$$T0003010"] = "<strong>Proverb:</strong> a trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning \"to be like,\" \"parable.\" Rendered \"proverb\" in (<a href=\"#\" onClick=\"return mV('Isa',14,4);\">Isa 14:4</a>; <a href=\"#\" onClick=\"return mV('Hab',2,6);\">Hab 2:6</a>; in <a href=\"#\" onClick=\"return mV('Psa',49,4);\">Psa 49:4</a>; <a href=\"#\" onClick=\"return mV('Num',12,8);\">Num 12:8</a>). Ahab's defiant words in answer to the insolent demands of Benhadad, \"Let not him that girdeth on his harness boast himself as he that putteth it off,\" is a well known instance of a proverbial saying (<a href=\"#\" onClick=\"return mV('1Ki',20,11);\">1Ki 20:11</a>).";
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eastonArray["$$T0003011"] = "<strong>Proverbs, Book of:</strong> a collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the \"philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life\" (Stanley's Jewish Church).<br><br>As to the origin of this book, \"it is probable that Solomon gathered and recast many proverbs which sprang from human experience in preceeding ages and were floating past him on the tide of time, and that he also elaborated many new ones from the material of his own experience. Towards the close of the book, indeed, are preserved some of Solomon's own sayings that seem to have fallen from his lips in later life and been gathered by other hands' (Arnot's Laws from Heaven, etc.)<br><br>This book is usually divided into three parts:<br><br>(1.) Consisting of Pro. 1-9, which contain an exhibition of wisdom as the highest good.<br><br>(2.) Consisting of Pro. 10-24.<br><br>(3.) Containing proverbs of Solomon \"which the men of Hezekiah, the king of Judah, collected\" Pro. 25-29.<br><br>These are followed by two supplements,<br><br>(1) \"The words of Agur\" (<a href=\"#\" onClick=\"return mV('Pro',30,'1-')\">Pro 30</a>); and<br><br>(2) \"The words of king Lemuel\" (<a href=\"#\" onClick=\"return mV('Pro',31,'1-')\">Pro 31</a>).<br><br>Solomon is said to have written three thousand proverbs, and those contained in this book may be a selection from these (<a href=\"#\" onClick=\"return mV('1Ki',4,32);\">1Ki 4:32</a>). In the New Testament there are thirty-five direct quotations from this book or allusions to it.";
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eastonArray["$$T0003012"] = "<strong>Providence:</strong> literally means foresight, but is generally used to denote God's preserving and governing all things by means of second causes (<a href=\"#\" onClick=\"return mV('Psa',18,35);\">Psa 18:35</a>; <a href=\"#\" onClick=\"return mV('Psa',63,8);\">63:8</a>; <a href=\"#\" onClick=\"return mV('Act',17,28);\">Act 17:28</a>; <a href=\"#\" onClick=\"return mV('Col',1,17);\">Col 1:17</a>; <a href=\"#\" onClick=\"return mV('Hbr',1,3);\">Hbr 1:3</a>). God's providence extends to the natural world (<a href=\"#\" onClick=\"return mV('Psa',104,14);\">Psa 104:14</a>; <a href=\"#\" onClick=\"return mV('Psa',135,'5-7');\">135:5-7</a>; <a href=\"#\" onClick=\"return mV('Act',14,17);\">Act 14:17</a>), the brute creation (<a href=\"#\" onClick=\"return mV('Psa',104,'21-29');\">Psa 104:21-29</a>; <a href=\"#\" onClick=\"return mV('Mat',6,26);\">Mat 6:26</a>; <a href=\"#\" onClick=\"return mV('Mat',10,29);\">10:29</a>), and the affairs of men (<a href=\"#\" onClick=\"return mV('1Ch',16,31);\">1Ch 16:31</a>; <a href=\"#\" onClick=\"return mV('Psa',47,7);\">Psa 47:7</a>; <a href=\"#\" onClick=\"return mV('Pro',21,1);\">Pro 21:1</a>; <a href=\"#\" onClick=\"return mV('Job',12,23);\">Job 12:23</a>; <a href=\"#\" onClick=\"return mV('Dan',2,21);\">Dan 2:21</a>; <a href=\"#\" onClick=\"return mV('Dan',4,25);\">4:25</a>), and of individuals (<a href=\"#\" onClick=\"return mV('1Sa',2,6);\">1Sa 2:6</a>; <a href=\"#\" onClick=\"return mV('Psa',18,30);\">Psa 18:30</a>; <a href=\"#\" onClick=\"return mV('Luk',1,53);\">Luk 1:53</a>; <a href=\"#\" onClick=\"return mV('Jam',4,'13-15');\">Jam 4:13-15</a>). It extends also to the free actions of men (<a href=\"#\" onClick=\"return mV('Exd',12,36);\">Exd 12:36</a>; <a href=\"#\" onClick=\"return mV('1Sa',24,'9-15');\">1Sa 24:9-15</a>; <a href=\"#\" onClick=\"return mV('Psa',33,14,15);\">Psa 33:14-15</a>; <a href=\"#\" onClick=\"return mV('Pro',16,1);\">Pro 16:1</a>; <a href=\"#\" onClick=\"return mV('Pro',19,21);\">19:21</a>; <a href=\"#\" onClick=\"return mV('Pro',20,24);\">20:24</a>; <a href=\"#\" onClick=\"return mV('Pro',21,1);\">21:1</a>), and things sinful (<a href=\"#\" onClick=\"return mV('2Sa',16,10);\">2Sa 16:10</a>; <a href=\"#\" onClick=\"return mV('2Sa',24,1);\">24:1</a>; <a href=\"#\" onClick=\"return mV('Rom',11,32);\">Rom 11:32</a>; <a href=\"#\" onClick=\"return mV('Act',4,27,28);\">Act 4:27-28</a>), as well as to their good actions (<a href=\"#\" onClick=\"return mV('Phl',2,13);\">Phl 2:13</a>; <a href=\"#\" onClick=\"return mV('Phl',4,13);\">4:13</a>; <a href=\"#\" onClick=\"return mV('2Cr',12,9,10);\">2Cr 12:9-10</a>; <a href=\"#\" onClick=\"return mV('Eph',2,10);\">Eph 2:10</a>; <a href=\"#\" onClick=\"return mV('Gal',5,'22-25');\">Gal 5:22-25</a>).<br><br>As regards sinful actions of men, they are represented as occurring by God's permission (<a href=\"#\" onClick=\"return mV('Gen',45,5);\">Gen 45:5</a>; <a href=\"#\" onClick=\"return mV('1Sa',6,6);\">1Sa 6:6</a>; <a href=\"#\" onClick=\"return mV('Exd',7,13);\">Exd 7:13</a>; <a href=\"#\" onClick=\"return mV('Exd',14,17);\">14:17</a>; <a href=\"#\" onClick=\"return mV('Act',2,3);\">Act 2:3</a>; <a href=\"#\" onClick=\"return mV('Act',3,18);\">3:18</a>; <a href=\"#\" onClick=\"return mV('Act',4,27,28);\">4:27-28</a>), and as controlled (<a href=\"#\" onClick=\"return mV('Psa',76,10);\">Psa 76:10</a>) and overruled for good (<a href=\"#\" onClick=\"return mV('Gen',50,20);\">Gen 50:20</a>; <a href=\"#\" onClick=\"return mV('Act',3,13);\">Act 3:13</a>). God does not cause or approve of sin, but only limits, restrains, overrules it for good.<br><br>The mode of God's providential government is altogether unexplained. We only know that it is a fact that God does govern all his creatures and all their actions; that this government is universal (<a href=\"#\" onClick=\"return mV('Psa',103,'17-19');\">Psa 103:17-19</a>), particular (<a href=\"#\" onClick=\"return mV('Mat',10,'29-31');\">Mat 10:29-31</a>), efficacious (<a href=\"#\" onClick=\"return mV('Psa',33,11);\">Psa 33:11</a>; <a href=\"#\" onClick=\"return mV('Job',23,13);\">Job 23:13</a>), embraces events apparently contingent (<a href=\"#\" onClick=\"return mV('Pro',16,9,33);\">Pro 16:9, 33</a>; <a href=\"#\" onClick=\"return mV('Pro',19,21);\">19:21</a>; <a href=\"#\" onClick=\"return mV('Pro',21,1);\">21:1</a>), is consistent with his own perfection (<a href=\"#\" onClick=\"return mV('2Ti',2,13);\">2Ti 2:13</a>), and to his own glory (<a href=\"#\" onClick=\"return mV('Rom',9,17);\">Rom 9:17</a>; <a href=\"#\" onClick=\"return mV('Rom',11,36);\">11:36</a>).";
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eastonArray["$$T0003013"] = "<strong>Psalms:</strong> The psalms are the production of various authors. \"Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could.\" But it is specially to David and his contemporaries that we owe this precious book. In the \"titles\" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (<a href=\"#\" onClick=\"return mV('Act',4,25);\">Act 4:25</a>) ascribe to him also the second psalm (<a href=\"#\" onClick=\"return mV('Psa',2,'1-')\">Psa 2</a>), which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David.<br><br><a href=\"#\" onClick=\"return mV('Psa',39,'1-')\">Psa 39</a>; <a href=\"#\" onClick=\"return mV('Psa',62,'1-')\">Psa 62</a> and <a href=\"#\" onClick=\"return mV('Psa',77,'1-')\">Psa 77</a> are addressed to Jeduthun, to be sung after his manner or in his choir. <a href=\"#\" onClick=\"return mV('Psa',50,'1-')\">Psa 50</a> and <a href=\"#\" onClick=\"return mV('Psa',73,'1-')\">Psalms 73-83</a> are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The \"sons of Korah,\" who formed a leading part of the Kohathite singers (<a href=\"#\" onClick=\"return mV('2Ch',20,19);\">2Ch 20:19</a>), were intrusted with the arranging and singing of <a href=\"#\" onClick=\"return mV('Psa',42,'1-')\">Psa 42</a>; <a href=\"#\" onClick=\"return mV('Psa',44,'1-')\">Psa 44-49</a>; <a href=\"#\" onClick=\"return mV('Psa',84,'1-')\">Psa 84</a>; <a href=\"#\" onClick=\"return mV('Psa',85,'1-')\">Psa 85</a>; <a href=\"#\" onClick=\"return mV('Psa',87,'1-')\">Psa 87</a> and <a href=\"#\" onClick=\"return mV('Psa',88,'1-')\">Psa 88</a>.<br><br>In <a href=\"#\" onClick=\"return mV('Luk',24,44);\">Luk 24:44</a> the word \"psalms\" means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000580');\">BIBLE</a>.)<br><br>None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter.<br><br>The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:<br><br>(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except (In <a href=\"#\" onClick=\"return mV('Psa',1,'1-')\">Psa 1</a>; <a href=\"#\" onClick=\"return mV('Psa',2,'1-')\">2</a>; <a href=\"#\" onClick=\"return mV('Psa',10,'1-')\">10</a>, and <a href=\"#\" onClick=\"return mV('Psa',33,'1-')\">Psa 33</a>), which, though anonymous, may also be ascribed to him.<br><br>(2.) Book second consists of the next 31 psalms (<a href=\"#\" onClick=\"return mV('Psa',42,'1-')\">Psa 42-72</a>), 18 of which are ascribed to David and 1 to Solomon (the <a href=\"#\" onClick=\"return mV('Psa',72,'1-')\">72nd</a>). The rest are anonymous.<br><br>(3.) The third book contains 17 psalms (<a href=\"#\" onClick=\"return mV('Psa',73,'1-')\">Psa 73-89</a>), of which the <a href=\"#\" onClick=\"return mV('Psa',86,'1-')\">86th</a> is ascribed to David, the <a href=\"#\" onClick=\"return mV('Psa',88,'1-')\">88th</a> to Heman the Ezrahite, and the <a href=\"#\" onClick=\"return mV('Psa',89,'1-')\">89th</a> to Ethan the Ezrahite.<br><br>(4.) The fourth book also contains 17 psalms (<a href=\"#\" onClick=\"return mV('Psa',90,'1-')\">Psa 90-106</a>), of which the <a href=\"#\" onClick=\"return mV('Psa',90,'1-')\">90th</a> is ascribed to Moses, and the <a href=\"#\" onClick=\"return mV('Psa',101,'1-')\">101st</a> and <a href=\"#\" onClick=\"return mV('Psa',103,'1-')\">103rd</a> to David.<br><br>(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the <a href=\"#\" onClick=\"return mV('Psa',127,'1-')\">127th</a> to Solomon.<br><br>In <a href=\"#\" onClick=\"return mV('Psa',136,'1-')\">Psa 136</a> is generally called \"the great hallel.\" But the Talmud includes also <a href=\"#\" onClick=\"return mV('Psa',120,'1-')\">Psa 120-135</a>. <a href=\"#\" onClick=\"return mV('Psa',113,'1-')\">Psa 113-118</a>, inclusive, constitute the \"hallel\" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication.<br><br>\"It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (<a href=\"#\" onClick=\"return mV('2Ch',20,19);\">2Ch 20:19</a>); the fourth by the men of Hezekiah (<a href=\"#\" onClick=\"return mV('2Ch',29,'1-');\">2Ch 29</a>; <a href=\"#\" onClick=\"return mV('2Ch',30,'1-');\">2Ch 30</a>; <a href=\"#\" onClick=\"return mV('2Ch',31,'1-');\">2Ch 31</a>); and the fifth in the days of Ezra.\"<br><br>The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song.<br><br>Divers names are given to the psalms.<br><br>(1.) Some bear the Hebrew designation <i>shir</i> (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.<br><br>(2.) Fifty-eight psalms bear the designation (Heb.) <i>mitsmor</i> (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.<br><br>(3.) <a href=\"#\" onClick=\"return mV('Psa',145,'1-)\">Psa 145</a>, and many others, have the designation (Heb.) <i>tehillah</i> (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God.<br><br>(4.) Six psalms (<a href=\"#\" onClick=\"return mV('Psa',16,'1-')\">Psa 16</a>; <a href=\"#\" onClick=\"return mV('Psa',56,'1-')\">Psa 56-60</a>) have the title (Heb.) <i>michtam</i> (q.v.).<br><br>(5.) (<a href=\"#\" onClick=\"return mV('Psa',7,'1-')\">Psa 7</a>; and <a href=\"#\" onClick=\"return mV('Hab',3,'1-')\">Hab 3</a>) bear the title (Heb.) <i>shiggaion</i> (q.v.).";
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eastonArray["$$T0003014"] = "<strong>Psaltery:</strong> a musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated \"viol\" in (<a href=\"#\" onClick=\"return mV('Isa',5,12);\">Isa 5:12</a> [R.V., \"lute\"]; <a href=\"#\" onClick=\"return mV('Isa',14,11);\">14:11</a>). In (<a href=\"#\" onClick=\"return mV('Dan',3,5,7,10,15);\">Dan 3:5, 7, 10, 15</a>), the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.";
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eastonArray["$$T0003015"] = "<strong>Ptolemais:</strong> a maritime city of Galilee (<a href=\"#\" onClick=\"return mV('Act',21,7);\">Act 21:7</a>). It was originally called \"Accho\" (q.v.), and received the name Ptolemais from Ptolemy Soter when he was in possession of Coele-Syria.";
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eastonArray["$$T0003016"] = "<strong>Puah:</strong> splendid.<br><br>(1.) One of the two midwives who feared God, and refused to kill the Hebrew male children at their birth (<a href=\"#\" onClick=\"return mV('Exd',1,'15-21');\">Exd 1:15-21</a>).<br><br>(2.) A descendant of Issachar (<a href=\"#\" onClick=\"return mV('Jdg',10,1);\">Jdg 10:1</a>).";
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eastonArray["$$T0003017"] = "<strong>Publican:</strong> one who farmed the taxes (<a href=\"#\" onClick=\"return mV('Luk',19,2);\">Luk 19:2</a>) to be levied from a town or district, and thus undertook to pay to the supreme government a certain amount. In order to collect the taxes, the publicans employed subordinates (<a href=\"#\" onClick=\"return mV('Luk',5,27);\">5:27</a>; <a href=\"#\" onClick=\"return mV('Luk',15,1);\">15:1</a>; <a href=\"#\" onClick=\"return mV('Luk',18,10);\">18:10</a>), who, for their own ends, were often guilty of extortion and peculation. In New Testament times these taxes were paid to the Romans, and hence were regarded by the Jews as a very heavy burden, and hence also the collectors of taxes, who were frequently Jews, were hated, and were usually spoken of in very opprobrious terms. Jesus was accused of being a \"friend of publicans and sinners\" (<a href=\"#\" onClick=\"return mV('Luk',7,34);\">Luk 7:34</a>).";
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eastonArray["$$T0003018"] = "<strong>Publius:</strong> \"the chief man of the island\" of Malta (<a href=\"#\" onClick=\"return mV('Act',28,7);\">Act 28:7</a>), who courteously entertained Paul and his shipwrecked companions for three days, till they found a more permanent place of residence; for they remained on the island for three months, till the stormy season had passed. The word here rendered \"chief man\" (protos) is supposed by some to be properly a Maltese term, the official title of the governor.";
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eastonArray["$$T0003019"] = "<strong>Pudens:</strong> bashful, a Christian at Rome, who sent his greetings to Timothy (<a href=\"#\" onClick=\"return mV('2Ti',4,21);\">2Ti 4:21</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000840');\">CLAUDIA</a>.)";
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eastonArray["$$T0003020"] = "<strong>Pul:</strong><br><br>(1.) An Assyrian king. It has been a question whether he was identical with Tiglath-pileser III. (q.v.), or was his predecessor. The weight of evidence is certainly in favour of their identity. Pul was the throne-name he bore in Babylonia as king of Babylon, and Tiglath-pileser the throne-name he bore as king of Assyria. He was the founder of what is called the second Assyrian empire. He consolidated and organized his conquests on a large scale. He subdued Northern Syria and Hamath, and the kings of Syria rendered him homage and paid him tribute. His ambition was to found in Western Asia a kingdom which should embrace the whole civilized world, having Nineveh as its centre. Menahem, king of Israel, gave him the enormous tribute of a thousand talents of silver, \"that his hand might be with him\" (<a href=\"#\" onClick=\"return mV('2Ki',15,19);\">2Ki 15:19</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,26);\">1Ch 5:26</a>). The fact that this tribute could be paid showed the wealthy condition of the little kingdom of Israel even in this age of disorder and misgovernment. Having reduced Syria, he turned his arms against Babylon, which he subdued. The Babylonian king was slain, and Babylon and other Chaldean cities were taken, and Pul assumed the title of \"King of Sumer [i.e., Shinar] and Accad.\" He was succeeded by Shalmanezer IV.<br><br>(2.) A geographical name in <a href=\"#\" onClick=\"return mV('Isa',66,19);\">Isa 66:19</a>. Probably = Phut (<a href=\"#\" onClick=\"return mV('Gen',10,6);\">Gen 10:6</a>; <a href=\"#\" onClick=\"return mV('Jer',46,9);\">Jer 46:9</a>, R.V. \"Put; <a href=\"#\" onClick=\"return mV('Eze',27,10);\">Eze 27:10</a>).";
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eastonArray["$$T0003021"] = "<strong>Pulpit:</strong> (<a href=\"#\" onClick=\"return mV('Neh',8,4);\">Neh 8:4</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001294');\">EZRA</a>.)";
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eastonArray["$$T0003022"] = "<strong>Pulse:</strong> (<a href=\"#\" onClick=\"return mV('Dan',1,12,16);\">Dan 1:12, 16</a>), R.V. \"herbs,\" vegetable food in general.";
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eastonArray["$$T0003023"] = "<strong>Punishment:</strong> The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002621');\">MURDER</a>; <a href=\"#\" onClick=\"return doDictLookup ('ET0003632');\">THEFT</a>.)<br><br>Endless, of the impenitent and unbelieving. The rejection of this doctrine \"cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile\" (Shedd).";
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eastonArray["$$T0003024"] = "<strong>Purification:</strong> the process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges.<br><br>The great annual purification of the people was on the Day of Atonement (q.v.).<br><br>But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper <a href=\"#\" onClick=\"return mV('Lev',13,'1-')\">Lev 13</a>; <a href=\"#\" onClick=\"return mV('Lev',14,'1-')\">Lev 14</a>), and of the house defiled by leprosy (<a href=\"#\" onClick=\"return mV('Lev',14,'49-53');\">Lev 14:49-53</a>; see also <a href=\"#\" onClick=\"return mV('Mat',8,'2-4');\">Mat 8:2-4</a>). Uncleanness from touching a dead body (<a href=\"#\" onClick=\"return mV('Num',19,11);\">Num 19:11</a>; <a href=\"#\" onClick=\"return mV('Hsa',9,4);\">Hsa 9:4</a>; <a href=\"#\" onClick=\"return mV('Hag',2,13);\">Hag 2:13</a>; <a href=\"#\" onClick=\"return mV('Mat',23,27);\">Mat 23:27</a>; <a href=\"#\" onClick=\"return mV('Luk',11,44);\">Luk 11:44</a>). The case of the high priest and of the Nazarite (<a href=\"#\" onClick=\"return mV('Lev',21,'1-4',10,11);\">Lev 21:1-4, 10-11</a>; <a href=\"#\" onClick=\"return mV('Num',6,6,7);\">Num 6:6-7</a>; <a href=\"#\" onClick=\"return mV('Eze',44,25);\">Eze 44:25</a>). Purification was effected by bathing and washing the clothes (<a href=\"#\" onClick=\"return mV('Lev',14,8,9);\">Lev 14:8-9</a>); by washing the hands (<a href=\"#\" onClick=\"return mV('Deu',21,6);\">Deu 21:6</a>; <a href=\"#\" onClick=\"return mV('Mat',27,24);\">Mat 27:24</a>); washing the hands and feet (<a href=\"#\" onClick=\"return mV('Exd',30,'18-21');\">Exd 30:18-21</a>; <a href=\"#\" onClick=\"return mV('Hbr',6,2);\">Hbr 6:2</a>, \"baptisms\", R.V. marg., \"washings; <a href=\"#\" onClick=\"return mV('Hbr',9,10);\">9:10</a>); sprinkling with blood and water (<a href=\"#\" onClick=\"return mV('Exd',24,'5-8');\">Exd 24:5-8</a>; <a href=\"#\" onClick=\"return mV('Hbr',9,19);\">Hbr 9:19</a>), etc. Allusions to this rite are found in <a href=\"#\" onClick=\"return mV('Psa',26,6);\">Psa 26:6</a>; <a href=\"#\" onClick=\"return mV('Psa',51,7);\">51:7</a>; <a href=\"#\" onClick=\"return mV('Eze',36,25);\">Eze 36:25</a>; <a href=\"#\" onClick=\"return mV('Hbr',10,22);\">Hbr 10:22</a>.";
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eastonArray["$$T0003025"] = "<strong>Pur, Purim:</strong> a lot, lots, a festival instituted by the Jews (<a href=\"#\" onClick=\"return mV('Est',9,'24-32');\">Est 9:24-32</a>) in ironical commemoration of Haman's consultation of the Pur (a Persian word), for the purpose of ascertaining the auspicious day for executing his cruel plot against their nation. It became a national institution by the common consent of the Jews, and is observed by them to the present day, on the 14th and 15th of the month Adar, a month before the Passover.";
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eastonArray["$$T0003026"] = "<strong>Purse:</strong><br><br>(1.) Gr. balantion, a bag (<a href=\"#\" onClick=\"return mV('Luk',10,4);\">Luk 10:4</a>; <a href=\"#\" onClick=\"return mV('Luk',22,35,36);\">22:35-36</a>).<br><br>(2.) Gr. zone, properly a girdle (<a href=\"#\" onClick=\"return mV('Mat',10,9);\">Mat 10:9</a>; <a href=\"#\" onClick=\"return mV('Mar',6,8);\">Mar 6:8</a>), a money-belt. As to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this \"there was no departure from the simple manners of the country. At this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village.\" Thomson's Land and the Book. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003242');\">SCRIP</a>.)";
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eastonArray["$$T0003027"] = "<strong>Puteoli:</strong> a city on the coast of Campania, on the north shore of a bay running north from the Bay of Naples, at which Paul landed on his way to Rome, from which it was distant 170 miles. Here he tarried for seven days (<a href=\"#\" onClick=\"return mV('Act',28,13,14);\">Act 28:13-14</a>). This was the great emporium for the Alexandrian corn ships. Here Paul and his companions began their journey, by the \"Appian Way,\" to Rome. It is now called Pozzuoli. The remains of a huge amphitheatre, and of the quay at which Paul landed, may still be seen here.";
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eastonArray["$$T0003028"] = "<strong>Put, Phut:</strong><br><br>(1.) One of the sons of Ham (<a href=\"#\" onClick=\"return mV('Gen',10,6);\">Gen 10:6</a>).<br><br>(2.) A land or people from among whom came a portion of the mercenary troops of Egypt, <a href=\"#\" onClick=\"return mV('Jer',46,9);\">Jer 46:9</a> (A.V., \"Libyans,\" but correctly, R.V., \"Put\"); <a href=\"#\" onClick=\"return mV('Eze',27,10);\">Eze 27:10</a>; <a href=\"#\" onClick=\"return mV('Eze',30,5);\">30:5</a> (A.V., \"Libya; \" R.V., \"Put\"); <a href=\"#\" onClick=\"return mV('Eze',38,5);\">38:5</a>; <a href=\"#\" onClick=\"return mV('Nah',3,9);\">Nah 3:9</a>.";
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eastonArray["$$T0003029"] = "<strong>Pygarg:</strong> Heb. dishon, \"springing\", (<a href=\"#\" onClick=\"return mV('Deu',14,5);\">Deu 14:5</a>), one of the animals permitted for food. It is supposed to be the Antelope addax. It is described as \"a large animal, over 3 1/2 feet high at the shoulder, and, with its gently-twisted horns, 2 1/2 feet long. Its colour is pure white, with the exception of a short black mane, and a tinge of tawny on the shoulders and back.\", Tristram's Natural History.";
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eastonArray["$$T0003030"] = "<strong>Quails:</strong> The Israelites were twice relieved in their privation by a miraculous supply of quails,<br><br>(1) in the wilderness of Sin (<a href=\"#\" onClick=\"return mV('Exd',16,13);\">Exd 16:13</a>), and<br><br>(2) again at Kibroth-hattaavah (q.v.), <a href=\"#\" onClick=\"return mV('Num',11,31);\">Num 11:31</a>. God \"rained flesh upon them as dust, and feathered fowls like as the sand of the sea\" (<a href=\"#\" onClick=\"return mV('Psa',78,27);\">Psa 78:27</a>). The words in <a href=\"#\" onClick=\"return mV('Num',11,31);\">Num 11:31</a>, according to the Authorized Version, appear to denote that the quails lay one above another to the thickness of two cubits above the ground. The Revised Version, however, reads, \"about two cubits above the face of the earth\", i.e., the quails flew at this height, and were easily killed or caught by the hand. Being thus secured in vast numbers by the people, they \"spread them all abroad\" (<a href=\"#\" onClick=\"return mV('Num',11,32);\">11:32</a>) in order to salt and dry them.<br><br>These birds (the <i>Coturnix vulgaris</i> of naturalists) are found in countless numbers on the shores of the Mediterranean, and their annual migration is an event causing great excitement.";
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eastonArray["$$T0003031"] = "<strong>Quarantania:</strong> a mountain some 1,200 feet high, about 7 miles north-west of Jericho, the traditional scene of our Lord's temptation (<a href=\"#\" onClick=\"return mV('Mat',4,8);\">Mat 4:8</a>).";
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eastonArray["$$T0003032"] = "<strong>Quarries:</strong><br><br>(1.) The \"Royal Quarries\" (not found in Scripture) is the name given to the vast caverns stretching far underneath the northern hill, Bezetha, on which Jerusalem is built. Out of these mammoth caverns stones, a hard lime-stone, have been quarried in ancient times for the buildings in the city, and for the temples of Solomon, Zerubbabel, and Herod. Huge blocks of stone are still found in these caves bearing the marks of pick and chisel. The general appearance of the whole suggests to the explorer the idea that the Phoenician quarrymen have just suspended their work. The supposition that the polished blocks of stone for Solomon's temple were sent by Hiram from Lebanon or Tyre is not supported by any evidence (<a href=\"#\" onClick=\"return mV('1Ki',5,8);\">1Ki 5:8</a>). Hiram sent masons and stone-squarers to Jerusalem to assist Solomon's workmen in their great undertaking, but did not send stones to Jerusalem, where, indeed, they were not needed, as these royal quarries abundantly testify.<br><br>(2.) The \"quarries\" (Heb. pesilim) by Gilgal (<a href=\"#\" onClick=\"return mV('Jdg',3,19);\">Jdg 3:19</a>), from which Ehud turned back for the purpose of carrying out his design to put Eglon king of Moab to death, were probably the \"graven images\" (as the word is rendered by the LXX. and the Vulgate and in the marg. A.V. and R.V.), or the idol temples the Moabites had erected at Gilgal, where the children of Israel first encamped after crossing the Jordan. The Hebrew word is rendered \"graven images\" in <a href=\"#\" onClick=\"return mV('Deu',7,25);\">Deu 7:25</a>, and is not elsewhere translated \"quarries.\"";
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eastonArray["$$T0003033"] = "<strong>Quartus:</strong> fourth, a Corinthian Christian who sent by Paul his salutations to friends at Rome (<a href=\"#\" onClick=\"return mV('Rom',16,23);\">Rom 16:23</a>).";
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eastonArray["$$T0003034"] = "<strong>Quaternion:</strong> a band of four soldiers. Peter was committed by Herod to the custody of four quaternions, i.e., one quaternion for each watch of the night (<a href=\"#\" onClick=\"return mV('Act',12,4);\">Act 12:4</a>). Thus every precaution was taken against his escape from prison. Two of each quaternion were in turn stationed at the door (<a href=\"#\" onClick=\"return mV('Act',12,6);\">12:6</a>), and to two the apostle was chained according to Roman custom.";
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eastonArray["$$T0003035"] = "<strong>Queen:</strong> No explicit mention of queens is made till we read of the \"queen of Sheba.\" The wives of the kings of Israel are not so designated. In <a href=\"#\" onClick=\"return mV('Psa',45,9);\">Psa 45:9</a>, the Hebrew for \"queen\" is not <i>malkah</i>, one actually ruling like the Queen of Sheba, but <i>shegal</i>, which simply means the king's wife. In <a href=\"#\" onClick=\"return mV('1Ki',11,19);\">1Ki 11:19</a>, Pharaoh's wife is called \"the queen,\" but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for \"queen-mother\" (<a href=\"#\" onClick=\"return mV('1Ki',15,13);\">1Ki 15:13</a>; <a href=\"#\" onClick=\"return mV('2Ch',15,16);\">2Ch 15:16</a>). In <a href=\"#\" onClick=\"return mV('Sgs',6,8,9);\">Sgs 6:8, 9</a>, the king's wives are styled \"queens\" (Heb. melakhoth).<br><br>In the New Testament we read of the \"queen of the south\", i.e., Southern Arabia, Sheba (<a href=\"#\" onClick=\"return mV('Mat',12,42);\">Mat 12:42</a>; <a href=\"#\" onClick=\"return mV('Luk',11,31);\">Luk 11:31</a>) and the \"queen of the Ethiopians\" (<a href=\"#\" onClick=\"return mV('Act',8,27);\">Act 8:27</a>), Candace.";
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eastonArray["$$T0003036"] = "<strong>Queen of heaven:</strong> (<a href=\"#\" onClick=\"return mV('Jer',7,18);\">Jer 7:18</a>; <a href=\"#\" onClick=\"return mV('Jer',44,17,25);\">44:17, 25</a>), the moon, worshipped by the Assyrians as the receptive power in nature.";
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eastonArray["$$T0003037"] = "<strong>Quicksands:</strong> found only in <a href=\"#\" onClick=\"return mV('Act',27,17);\">Act 27:17</a>, the rendering of the Greek Syrtis. On the north coast of Africa were two localities dangerous to sailors, called the Greater and Lesser Syrtis. The former of these is probably here meant. It lies between Tripoli and Barca, and near Cyrene. The Lesser Syrtis lay farther to the west.";
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eastonArray["$$T0003038"] = "<strong>Quiver:</strong> the sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in <a href=\"#\" onClick=\"return mV('Job',39,23);\">Job 39:23</a>; <a href=\"#\" onClick=\"return mV('Psa',127,5);\">Psa 127:5</a>; <a href=\"#\" onClick=\"return mV('Isa',22,6);\">Isa 22:6</a>; <a href=\"#\" onClick=\"return mV('Isa',49,2);\">49:2</a>; <a href=\"#\" onClick=\"return mV('Jer',5,16);\">Jer 5:16</a>; <a href=\"#\" onClick=\"return mV('Lam',3,13);\">Lam 3:13</a>. In <a href=\"#\" onClick=\"return mV('Gen',27,3);\">Gen 27:3</a> this word is the rendering of the Hebrew <i>teli</i>, which is supposed rather to mean a suspended weapon, literally \"that which hangs from one\", i.e., is suspended from the shoulder or girdle.";
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eastonArray["$$T0003039"] = "<strong>Quotations:</strong> from the Old Testament in the New, which are very numerous, are not made according to any uniform method. When the New Testament was written, the Old was not divided, as it now is, into chapters and verses, and hence such peculiarities as these: When Luke (<a href=\"#\" onClick=\"return mV('Luk',20,37);\">Luk 20:37</a>) refers to <a href=\"#\" onClick=\"return mV('Exd',3,6);\">Exd 3:6</a>, he quotes from \"Moses at the bush\", i.e., the section containing the record of Moses at the bush. So also Mark (<a href=\"#\" onClick=\"return mV('Mar',2,26);\">Mar 2:26</a>) refers to <a href=\"#\" onClick=\"return mV('1Sa',21,'1-6');\">1Sa 21:1-6</a>, in the words, \"in the days of Abiathar;\" and Paul (<a href=\"#\" onClick=\"return mV('Rom',11,2);\">Rom 11:2</a>) refers to <a href=\"#\" onClick=\"return mV('1Ki',17,'1-');\">1 Kings 17-19</a>, in the words, \"in Elias\", i.e., in the portion of the history regarding Elias.<br><br>In general, the New Testament writers quote from the Septuagint (q.v.) version of the Old Testament, as it was then in common use among the Jews. But it is noticeable that these quotations are not made in any uniform manner. Sometimes, e.g., the quotation does not agree literally either with the LXX. or the Hebrew text. This occurs in about one hundred instances. Sometimes the LXX. is literally quoted (in about ninety instances), and sometimes it is corrected or altered in the quotations (in over eighty instances).<br><br>Quotations are sometimes made also directly from the Hebrew text (<a href=\"#\" onClick=\"return mV('Mat',4,15,16);\">Mat 4:15-16</a>; <a href=\"#\" onClick=\"return mV('Jhn',19,37);\">Jhn 19:37</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,54);\">1Cr 15:54</a>). Besides the quotations made directly, there are found numberless allusions, more or less distinct, showing that the minds of the New Testament writers were filled with the expressions and ideas as well as historical facts recorded in the Old.<br><br>There are in all two hundred and eighty-three direct quotations from the Old Testament in the New, but not one clear and certain case of quotation from the Apocrypha (q.v.).<br><br>Besides quotations in the New from the Old Testament, there are in Paul's writings three quotations from certain Greek poets, <a href=\"#\" onClick=\"return mV('Act',17,28);\">Act 17:28</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,33);\">1Cr 15:33</a>; <a href=\"#\" onClick=\"return mV('Tts',1,12);\">Tts 1:12</a>. These quotations are memorials of his early classical education.";
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eastonArray["$$T0003040"] = "<strong>Raamah:</strong> thunder.<br><br>(1.) One of the sons of Cush (<a href=\"#\" onClick=\"return mV('Gen',10,7);\">Gen 10:7</a>).<br><br>(2.) A country which traded with Tyre (<a href=\"#\" onClick=\"return mV('Eze',27,22);\">Eze 27:22</a>).";
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eastonArray["$$T0003041"] = "<strong>Raamiah:</strong> thunder of the Lord, one of the princes who returned from the Exile (<a href=\"#\" onClick=\"return mV('Neh',7,7);\">Neh 7:7</a>); called also Reelaiah (<a href=\"#\" onClick=\"return mV('Ezr',2,2);\">Ezr 2:2</a>).";
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eastonArray["$$T0003042"] = "<strong>Raamses:</strong> (<a href=\"#\" onClick=\"return mV('Exd',1,11);\">Exd 1:11</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003068');\">RAMESES</a>.)";
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eastonArray["$$T0003043"] = "<strong>Rabbah:</strong> or Rab'bath, great.<br><br>(1.) \"Rabbath of the children of Ammon,\" the chief city of the Ammonites, among the eastern hills, some 20 miles east of the Jordan, on the southern of the two streams which united with the Jabbok. Here the bedstead of Og was preserved (<a href=\"#\" onClick=\"return mV('Deu',3,11);\">Deu 3:11</a>), perhaps as a trophy of some victory gained by the Ammonites over the king of Bashan. After David had subdued all their allies in a great war, he sent Joab with a strong force to take their city. For two years it held out against its assailants. It was while his army was engaged in this protracted siege that David was guilty of that deed of shame which left a blot on his character and cast a gloom over the rest of his life. At length, having taken the \"royal city\" (<a href=\"#\" onClick=\"return mV('2Sa',12,27);\">2Sa 12:27</a>, i.e., the lower city on the river, as distinguished from the citadel), Joab sent for David to direct the final assault (<a href=\"#\" onClick=\"return mV('2Sa',11,1);\">11:1</a>; <a href=\"#\" onClick=\"return mV('2Sa',12,'26-31');\">12:26-31</a>). The city was given up to plunder, and the people were ruthlessly put to death, and \"thus did he with all the cities of the children of Ammon.\" The destruction of Rabbath was the last of David's conquests. His kingdom now reached its farthest limits (<a href=\"#\" onClick=\"return mV('2Sa',8,'1-15');\">2Sa 8:1-15</a>; <a href=\"#\" onClick=\"return mV('1Ch',18,'1-15');\">1Ch 18:1-15</a>). The capture of this city is referred to by Amos (<a href=\"#\" onClick=\"return mV('Amo',1,14);\">Amo 1:14</a>), Jeremiah (<a href=\"#\" onClick=\"return mV('Jer',49,2,3);\">Jer 49:2-3</a>), and Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',21,20);\">Eze 21:20</a>; <a href=\"#\" onClick=\"return mV('Eze',25,5);\">25:5</a>).<br><br>(2.) A city in the hill country of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,60);\">Jos 15:60</a>), possibly the ruin Rubba, six miles north-east of Beit-Jibrin.";
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eastonArray["$$T0003044"] = "<strong>Rabbi:</strong> my master, a title of dignity given by the Jews to their doctors of the law and their distinguished teachers. It is sometimes applied to Christ (<a href=\"#\" onClick=\"return mV('Mat',23,7,8);\">Mat 23:7-8</a>; <a href=\"#\" onClick=\"return mV('Mar',9,5);\">Mar 9:5</a> [R.V.]; <a href=\"#\" onClick=\"return mV('Jhn',1,38,49);\">Jhn 1:38, 49</a>; <a href=\"#\" onClick=\"return mV('Jhn',3,2);\">3:2</a>; <a href=\"#\" onClick=\"return mV('Jhn',6,25);\">6:25</a>, etc.); also to John (<a href=\"#\" onClick=\"return mV('Jhn',3,26);\">Jhn 3:26</a>).";
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eastonArray["$$T0003045"] = "<strong>Rabboni:</strong> (id.) occurs only twice in the New Testament (<a href=\"#\" onClick=\"return mV('Mar',10,51);\">Mar 10:51</a>, A.V., \"Lord,\" R.V., \"Rabboni; <a href=\"#\" onClick=\"return mV('Jhn',20,16);\">Jhn 20:16</a>). It was the most honourable of all the titles.";
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eastonArray["$$T0003046"] = "<strong>Rabmag:</strong> Assyrian Rab-mugi, \"chief physician,\" \"who was attached to the king (<a href=\"#\" onClick=\"return mV('Jer',39,3,13);\">Jer 39:3, 13</a>), the title of one of Sennacherib's officers sent with messages to Hezekiah and the people of Jerusalem (<a href=\"#\" onClick=\"return mV('2Ki',18,'17-');\">2Ki 18:17</a>-<a href=\"#\" onClick=\"return mV('2Ki',19,'1-13');\">19:13</a>; <a href=\"#\" onClick=\"return mV('Isa',36,'12-');\">Isa 36:12</a>-<a href=\"#\" onClick=\"return mV('Isa',37,'1-13');\">37:13</a>) demanding the surrender of the city. He was accompanied by a \"great army;\" but his mission was unsuccessful.";
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eastonArray["$$T0003047"] = "<strong>Rabsaris:</strong> chief of the Heads, one of the three officers whom Sennacherib sent from Lachish with a threatening message to Jerusalem (<a href=\"#\" onClick=\"return mV('2Ki',18,17);\">2Ki 18:17</a>; <a href=\"#\" onClick=\"return mV('Jer',39,3,13);\">Jer 39:3, 13</a>).";
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eastonArray["$$T0003048"] = "<strong>Rabshakeh:</strong> chief of the princes, the name given to the chief cup-bearer or the vizier of the Assyrian court; one of Sennacherib's messengers to Hezekiah. See the speech he delivered, in the Hebrew language, in the hearing of all the people, as he stood near the wall on the north side of the city (<a href=\"#\" onClick=\"return mV('2Ki',18,'17-37');\">2Ki 18:17-37</a>). He and the other envoys returned to their master and reported that Hezekiah and his people were obdurate, and would not submit.";
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eastonArray["$$T0003049"] = "<strong>Raca:</strong> vain, empty, worthless, only found in <a href=\"#\" onClick=\"return mV('Mat',5,22);\">Mat 5:22</a>. The Jews used it as a word of contempt. It is derived from a root meaning \"to spit.\"";
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