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60 lines
56 KiB
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var eastonArray = new Array ();
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eastonArray["$$T0001000"] = "<strong>Decapolis:</strong> ten cities=deka, ten, and polis, a city, a district on the east and south-east of the Sea of Galilee containing \"ten cities,\" which were chiefly inhabited by Greeks. It included a portion of Bashan and Gilead, and is mentioned three times in the New Testament (<a href=\"#\" onClick=\"return mV('Mat',4,25);\">Mat 4:25</a>; <a href=\"#\" onClick=\"return mV('Mar',5,20);\">Mar 5:20</a>; <a href=\"#\" onClick=\"return mV('Mar',7,31);\">7:31</a>). These cities were Scythopolis, i.e., \"city of the Scythians\", (ancient Bethshean, the only one of the ten cities on the west of Jordan), Hippos, Gadara, Pella (to which the Christians fled just before the destruction of Jerusalem), Philadelphia (ancient Rabbath-ammon), Gerasa, Dion, Canatha, Raphana, and Damascus. When the Romans conquered Syria (B.C. 65) they rebuilt, and endowed with certain privileges, these \"ten cities,\" and the province connected with them they called \"Decapolis.\"";
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eastonArray["$$T0001001"] = "<strong>Decision, Valley of:</strong> a name given to the valley of Jehoshaphat (q.v.) as the vale of the sentence. The scene of Jehovah's signal inflictions on Zion's enemies (<a href=\"#\" onClick=\"return mV('Joe',3,14);\">Joe 3:14</a>; marg., \"valley of concision or threshing\").";
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eastonArray["$$T0001002"] = "<strong>Decrees of God:</strong> \"The decrees of God are his eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations, and determining their certain futurition. The several contents of this one eternal purpose are, because of the limitation of our faculties, necessarily conceived of by us in partial aspects, and in logical relations, and are therefore styled Decrees.\" The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person, comprehending a plan including all his works of all kinds, great and small, from the beginning of creation to an unending eternity; ends as well as means, causes as well as effects, conditions and instrumentalities as well as the events which depend upon them, must be incomprehensible by the finite intellect of man. The decrees are eternal (<a href=\"#\" onClick=\"return mV('Act',15,18);\">Act 15:18</a>; <a href=\"#\" onClick=\"return mV('Eph',1,4);\">Eph 1:4</a>; <a href=\"#\" onClick=\"return mV('2Th',2,13);\">2Th 2:13</a>), unchangeable (<a href=\"#\" onClick=\"return mV('Psa',33,11);\">Psa 33:11</a>; <a href=\"#\" onClick=\"return mV('Isa',46,9);\">Isa 46:9</a>), and comprehend all things that come to pass (<a href=\"#\" onClick=\"return mV('Eph',1,11);\">Eph 1:11</a>; <a href=\"#\" onClick=\"return mV('Mat',10,29,30);\">Mat 10:29-30</a>; <a href=\"#\" onClick=\"return mV('Eph',2,10);\">Eph 2:10</a>; <a href=\"#\" onClick=\"return mV('Act',2,23);\">Act 2:23</a>; <a href=\"#\" onClick=\"return mV('Act',4,27,28);\">4:27-28</a>; <a href=\"#\" onClick=\"return mV('Psa',17,13,14);\">Psa 17:13-14</a>).<br><br>The decrees of God are<br><br>(1) efficacious, as they respect those events he has determined to bring about by his own immediate agency; or<br><br>(2) permissive, as they respect those events he has determined that free agents shall be permitted by him to effect.<br><br>This doctrine ought to produce in our minds \"humility, in view of the infinite greatness and sovereignty of God, and of the dependence of man; confidence and implicit reliance upon wisdom, rightenousness, goodness, and immutability of God's purpose.\"";
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eastonArray["$$T0001003"] = "<strong>Dedan:</strong> low ground.<br><br>(1.) A son of Raamah (<a href=\"#\" onClick=\"return mV('Gen',10,7);\">Gen 10:7</a>). His descendants are mentioned in <a href=\"#\" onClick=\"return mV('Isa',21,13);\">Isa 21:13</a>, and <a href=\"#\" onClick=\"return mV('Eze',27,15);\">Eze 27:15</a>. They probably settled among the sons of Cush, on the north-west coast of the Persian Gulf.<br><br>(2.) A son of Jokshan, Abraham's son by Keturah (<a href=\"#\" onClick=\"return mV('1Ch',1,32);\">1Ch 1:32</a>). His descendants settled on the Syrian borders about the territory of Edom. They probably led a pastoral life.";
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eastonArray["$$T0001004"] = "<strong>Dedanim:</strong> the descendants of Dedan, the son of Raamah. They are mentioned in <a href=\"#\" onClick=\"return mV('Isa',21,13);\">Isa 21:13</a> as sending out \"travelling companies\" which lodged \"in the forest of Arabia.\" They are enumerated also by Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',27,20);\">Eze 27:20</a>) among the merchants who supplied Tyre with precious things.";
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eastonArray["$$T0001005"] = "<strong>Dedication, Feast of the:</strong> (<a href=\"#\" onClick=\"return mV('Jhn',10,22,42);\">Jhn 10:22, 42</a>), i.e., the feast of the renewing. It was instituted B.C. 164 to commemorate the purging of the temple after its pollution by Antiochus Epiphanes (B.C. 167), and the rebuilding of the altar after the Syrian invaders had been driven out by Judas Maccabaeus. It lasted for eight days, beginning on the 25th of the month Chisleu (December), which was often a period of heavy rains (<a href=\"#\" onClick=\"return mV('Ezr',10,9,13);\">Ezr 10:9,13</a>). It was an occasion of much rejoicing and festivity.<br><br>But there were other dedications of the temple.<br><br>(1) That of Solomon's temple (<a href=\"#\" onClick=\"return mV('1Ki',8,2);\">1Ki 8:2</a>; <a href=\"#\" onClick=\"return mV('2Ch',5,3);\">2Ch 5:3</a>);<br><br>(2) the dedication in the days of Hezekiah (<a href=\"#\" onClick=\"return mV('2Ch',29,'1-')\">2Ch 29</a>); and<br><br>(3) the dedication of the temple after the Captivity (<a href=\"#\" onClick=\"return mV('Ezr',6,16);\">Ezr 6:16</a>).";
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eastonArray["$$T0001006"] = "<strong>Deep:</strong> used to denote<br><br>(1) the grave or the abyss (<a href=\"#\" onClick=\"return mV('Rom',10,7);\">Rom 10:7</a>; <a href=\"#\" onClick=\"return mV('Luk',8,31);\">Luk 8:31</a>);<br><br>(2) the deepest part of the sea (<a href=\"#\" onClick=\"return mV('Psa',69,15);\">Psa 69:15</a>); <br><br>(3) the chaos mentioned in <a href=\"#\" onClick=\"return mV('Gen',1,2);\">Gen 1:2</a>;<br><br>(4) the bottomless pit, hell (<a href=\"#\" onClick=\"return mV('Rev',9,1,2);\">Rev 9:1-2</a>; <a href=\"#\" onClick=\"return mV('Rev',11,7);\">11:7</a>; <a href=\"#\" onClick=\"return mV('Rev',20,13);\">20:13</a>).";
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eastonArray["$$T0001007"] = "<strong>Degrees, Song of:</strong> song of steps, a title given to each of these fifteen psalms, <a href=\"#\" onClick=\"return mV('Psa',120,'1-');\">120-134</a> inclusive. The probable origin of this name is the circumstance that these psalms came to be sung by the people on the ascents or goings up to Jerusalem to attend the three great festivals (<a href=\"#\" onClick=\"return mV('Deu',16,16);\">Deu 16:16</a>). They were well fitted for being sung by the way from their peculiar form, and from the sentiments they express. \"They are characterized by brevity, by a key-word, by epanaphora [i.e, repetition], and by their epigrammatic style...More than half of them are cheerful, and all of them hopeful.\" They are sometimes called \"Pilgrim Songs.\" Four of them were written by David, one (<a href=\"#\" onClick=\"return mV('Psa',127,'1-');\">127</a>) by Solomon, and the rest are anonymous.";
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eastonArray["$$T0001008"] = "<strong>Dehavites:</strong> villagers, one of the Assyrian tribes which Asnapper sent to repopulate Samaria (<a href=\"#\" onClick=\"return mV('Ezr',4,9);\">Ezr 4:9</a>). They were probably a nomad Persian tribe on the east of the Caspian Sea, and near the Sea of Azof.";
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eastonArray["$$T0001009"] = "<strong>Delaiah:</strong> freed by Jehovah.<br><br>(1.) The head of the twenty-third division of the priestly order (<a href=\"#\" onClick=\"return mV('1Ch',24,18);\">1Ch 24:18</a>).<br><br>(2.) A son of Shemaiah, and one of the courtiers to whom Jeremiah's first roll of prophecy was read (<a href=\"#\" onClick=\"return mV('Jer',36,12);\">Jer 36:12</a>).<br><br>(3.) The head of one of the bands of exiles that returned under Zerubbabel to Jerusalem (<a href=\"#\" onClick=\"return mV('Ezr',2,60);\">Ezr 2:60</a>; <a href=\"#\" onClick=\"return mV('Neh',7,62);\">Neh 7:62</a>).";
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eastonArray["$$T0001010"] = "<strong>Delilah:</strong> languishing, a Philistine woman who dwelt in the valley of Sorek (<a href=\"#\" onClick=\"return mV('Jdg',16,'4-20');\">Jdg 16:4-20</a>). She was bribed by the \"lords of the Philistines\" to obtain from Samson the secret of his strength and the means of overcoming it (<a href=\"#\" onClick=\"return mV('Jdg',16,'4-18');\">Jdg 16:4-18</a>). She tried on three occasions to obtain from him this secret in vain. On the fourth occasion she wrung it from him. She made him sleep upon her knees, and then called the man who was waiting to help her; who \"cut off the seven locks of his head,\" and so his \"strength went from him.\" (See <a href=\"#\" onClick=\"return doDictLookup('ET0003208');\">SAMSON</a>.)";
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eastonArray["$$T0001011"] = "<strong>Deluge:</strong> the name given to Noah's flood, the history of which is recorded in <a href=\"#\" onClick=\"return mV('Gen',7,'1-');\">Gen 7</a> and <a href=\"#\" onClick=\"return mV('Gen',8,'1-');\">8</a>.<br><br>It began in the year 2516 B.C., and continued twelve lunar months and ten days, or exactly one solar year.<br><br>The cause of this judgment was the corruption and violence that filled the earth in the ninth generation from Adam. God in righteous indignation determined to purge the earth of the ungodly race. Amid a world of crime and guilt there was one household that continued faithful and true to God, the household of Noah. \"Noah was a just man and perfect in his generations.\"<br><br>At the command of God, Noah made an ark 300 cubits long, 50 broad, and 30 high. He slowly proceeded with this work during a period of one hundred and twenty years (<a href=\"#\" onClick=\"return mV('Gen',6,3);\">Gen 6:3</a>). At length the purpose of God began to be carried into effect. The following table exhibits the order of events as they occurred:<br><br>In the six hundredth year of his life Noah is commanded by God to enter the ark, taking with him his wife, and his three sons with their wives (<a href=\"#\" onClick=\"return mV('Gen',7,'1-10');\">Gen 7:1-10</a>).<br><br>The rain begins on the seventeenth day of the second month (<a href=\"#\" onClick=\"return mV('Gen',7,'11-17');\">Gen 7:11-17</a>).<br><br>The rain ceases, the waters prevail, fifteen cubits upward (<a href=\"#\" onClick=\"return mV('Gen',7,'18-24');\">Gen 7:18-24</a>).<br><br>The ark grounds on one of the mountains of Ararat on the seventeenth day of the seventh month, or one hundred and fifty days after the Deluge began (<a href=\"#\" onClick=\"return mV('Gen',8,'1-4');\">Gen 8:1-4</a>).<br><br>Tops of the mountains visible on the first day of the tenth month (<a href=\"#\" onClick=\"return mV('Gen',8,5);\">Gen 8:5</a>).<br><br>Raven and dove sent out forty days after this (<a href=\"#\" onClick=\"return mV('Gen',8,'6-9');\">Gen 8:6-9</a>).<br><br>Dove again sent out seven days afterwards; and in the evening she returns with an olive leaf in her mouth (<a href=\"#\" onClick=\"return mV('Gen',8,10,11);\">Gen 8:10-11</a>).<br><br>Dove sent out the third time after an interval of other seven days, and returns no more (<a href=\"#\" onClick=\"return mV('Gen',8,12);\">Gen 8:12</a>).<br><br>The ground becomes dry on the first day of the first month of the new year (<a href=\"#\" onClick=\"return mV('Gen',8,13);\">Gen 8:13</a>).<br><br>Noah leaves the ark on the twenty-seventh day of the second month (<a href=\"#\" onClick=\"return mV('Gen',8,'14-19');\">Gen 8:14-19</a>).<br><br>The historical truth of the narrative of the Flood is established by the references made to it by our Lord (<a href=\"#\" onClick=\"return mV('Mat',24,37);\">Mat 24:37</a>; <a href=\"#\" onClick=\"return mV('Luk',17,26);\">Luk 17:26</a>). Peter speaks of it also (<a href=\"#\" onClick=\"return mV('1Pe',3,20);\">1Pe 3:20</a>; <a href=\"#\" onClick=\"return mV('2Pe',2,5);\">2Pe 2:5</a>). In <a href=\"#\" onClick=\"return mV('Isa',54,9);\">Isa 54:9</a> the Flood is referred to as \"the waters of Noah.\" The Biblical narrative clearly shows that so far as the human race was concerned the Deluge was universal; that it swept away all men living except Noah and his family, who were preserved in the ark; and that the present human race is descended from those who were thus preserved.<br><br>Traditions of the Deluge are found among all the great divisions of the human family; and these traditions, taken as a whole, wonderfully agree with the Biblical narrative, and agree with it in such a way as to lead to the conclusion that the Biblical is the authentic narrative, of which all these traditions are more or less corrupted versions. The most remarkable of these traditions is that recorded on tablets prepared by order of Assur-bani-pal, the king of Assyria. These were, however, copies of older records which belonged to somewhere about B.C. 2000, and which formed part of the priestly library at Erech (q.v.), \"the ineradicable remembrance of a real and terrible event.\" (See <a href=\"#\" onClick=\"return doDictLookup('ET0002741');\">NOAH</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0000758');\">CHALDEA</a>.)";
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eastonArray["$$T0001012"] = "<strong>Demas:</strong> a companion and fellow-labourer of Paul during his first imprisonment at Rome (<a href=\"#\" onClick=\"return mV('Phm',1,24);\">Phm 1:24</a>; <a href=\"#\" onClick=\"return mV('Col',4,14);\">Col 4:14</a>). It appears, however, that the love of the world afterwards mastered him, and he deserted the apostle (<a href=\"#\" onClick=\"return mV('2Ti',4,10);\">2Ti 4:10</a>).";
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eastonArray["$$T0001013"] = "<strong>Demetrius:</strong><br><br>(1.) A silversmith at Ephesus, whose chief occupation was to make \"silver shrines for Diana\" (q.v.), <a href=\"#\" onClick=\"return mV('Act',19,24);\">Act 19:24</a>, i.e., models either of the temple of Diana or of the statue of the goddess. This trade brought to him and his fellow-craftsmen \"no small gain,\" for these shrines found a ready sale among the countless thousands who came to this temple from all parts of Asia Minor. This traffic was greatly endangered by the progress of the gospel, and hence Demetrius excited the tradesmen employed in the manufacture of these shrines, and caused so great a tumult that \"the whole city was filled with confusion.\"<br><br>(2.) A Christian who is spoken of as having \"a good report of all men, and of the truth itself\" (<a href=\"#\" onClick=\"return mV('3Jo',1,12);\">3Jo 1:12</a>).";
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eastonArray["$$T0001014"] = "<strong>Demon:</strong> See <a href=\"#\" onClick=\"return doDictLookup('ET0000956');\">DAEMON</a>.";
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eastonArray["$$T0001015"] = "<strong>Den:</strong> a lair of wild beasts (<a href=\"#\" onClick=\"return mV('Psa',10,9);\">Psa 10:9</a>; <a href=\"#\" onClick=\"return mV('Psa',104,22);\">104:22</a>; <a href=\"#\" onClick=\"return mV('Job',37,8);\">Job 37:8</a>); the hole of a venomous reptile (<a href=\"#\" onClick=\"return mV('Isa',11,8);\">Isa 11:8</a>); a recess for secrecy \"in dens and caves of the earth\" (<a href=\"#\" onClick=\"return mV('Hbr',11,38);\">Hbr 11:38</a>); a resort of thieves (<a href=\"#\" onClick=\"return mV('Mat',21,13);\">Mat 21:13</a>; <a href=\"#\" onClick=\"return mV('Mar',11,17);\">Mar 11:17</a>). Daniel was cast into \"the den of lions\" (<a href=\"#\" onClick=\"return mV('Dan',6,16,17);\">Dan 6:16-17</a>). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.";
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eastonArray["$$T0001016"] = "<strong>Deputy:</strong> in <a href=\"#\" onClick=\"return mV('1Ki',22,47);\">1Ki 22:47</a>, means a prefect; one set over others. The same Hebrew word is rendered \"officer;\" i.e., chief of the commissariat appointed by Solomon (<a href=\"#\" onClick=\"return mV('1Ki',4,5);\">1Ki 4:5</a>, etc.).<br><br>In <a href=\"#\" onClick=\"return mV('Est',8,9);\">Est 8:9</a>; <a href=\"#\" onClick=\"return mV('Est',9,3);\">9:3</a> (R.V., \"governor\") it denotes a Persian prefect \"on this side\" i.e., in the region west of the Euphrates. It is the modern word <i>pasha</i>.<br><br>In <a href=\"#\" onClick=\"return mV('Act',13,7,8,12);\">Act 13:7, 8, 12</a>; <a href=\"#\" onClick=\"return mV('Act',18,12);\">18:12</a>, it denotes a proconsul; i.e., the governor of a Roman province holding his appointment from the senate. The Roman provinces were of two kinds, (1) senatorial and (2) imperial. The appointment of a governor to the former was in the hands of the senate, and he bore the title of proconsul (Gr. anthupatos). The appointment of a governor to the latter was in the hands of the emperor, and he bore the title of propraetor (Gr. antistrategos).";
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eastonArray["$$T0001017"] = "<strong>Derbe:</strong> a small town on the eastern part of the upland plain of Lycaonia, about 20 miles from Lystra. Paul passed through Derbe on his route from Cilicia to Iconium, on his second missionary journey (<a href=\"#\" onClick=\"return mV('Act',16,1);\">Act 16:1</a>), and probably also on his third journey (<a href=\"#\" onClick=\"return mV('Act',18,23);\">18:23</a>; <a href=\"#\" onClick=\"return mV('Act',19,1);\">19:1</a>). On his first journey (<a href=\"#\" onClick=\"return mV('Act',14,20,21);\">14:20-21</a>) he came to Derbe from the other side; i.e., from Iconium. It was the native place of Gaius, one of Paul's companions (<a href=\"#\" onClick=\"return mV('Act',20,4);\">20:4</a>). He did not here suffer persecution (<a href=\"#\" onClick=\"return mV('2Ti',3,11);\">2Ti 3:11</a>).";
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eastonArray["$$T0001018"] = "<strong>Desert:</strong><br><br>(1.) Heb. midbar, \"pasture-ground;\" an open tract for pasturage; a common (<a href=\"#\" onClick=\"return mV('Joe',2,22);\">Joe 2:22</a>). The \"backside of the desert\" (<a href=\"#\" onClick=\"return mV('Exd',3,1);\">Exd 3:1</a>) is the west of the desert, the region behind a man, as the east is the region in front. The same Hebrew word is rendered \"wilderness,\" and is used of the country lying between Egypt and Palestine (<a href=\"#\" onClick=\"return mV('Gen',21,14,21);\">Gen 21:14, 21</a>; <a href=\"#\" onClick=\"return mV('Exd',4,27);\">Exd 4:27</a>; <a href=\"#\" onClick=\"return mV('Exd',19,2);\">19:2</a>; <a href=\"#\" onClick=\"return mV('Jos',1,4);\">Jos 1:4</a>), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land.<br><br>The same Hebrew word is used also to denote the wilderness of Arabia, which in winter and early spring supplies good pasturage to the flocks of the nomad tribes than roam over it (<a href=\"#\" onClick=\"return mV('1Ki',9,18);\">1Ki 9:18</a>).<br><br>The wilderness of Judah is the mountainous region along the western shore of the Dead Sea, where David fed his father's flocks (<a href=\"#\" onClick=\"return mV('1Sa',17,28);\">1Sa 17:28</a>; <a href=\"#\" onClick=\"return mV('1Sa',26,2);\">26:2</a>). Thus in both of these instances the word denotes a country without settled inhabitants and without streams of water, but having good pasturage for cattle; a country of wandering tribes, as distinguished from that of a settled people (<a href=\"#\" onClick=\"return mV('Isa',35,1);\">Isa 35:1</a>; <a href=\"#\" onClick=\"return mV('Isa',50,2);\">50:2</a>; <a href=\"#\" onClick=\"return mV('Jer',4,11);\">Jer 4:11</a>). Such, also, is the meaning of the word \"wilderness\" in <a href=\"#\" onClick=\"return mV('Mat',3,3);\">Mat 3:3</a>; <a href=\"#\" onClick=\"return mV('Mat',3,3);\">15:33</a>; <a href=\"#\" onClick=\"return mV('Luk',15,4);\">Luk 15:4</a>.<br><br>(2.) The translation of the Hebrew <i>Aribah'</i>, \"an arid tract\" (<a href=\"#\" onClick=\"return mV('Isa',35,1,6);\">Isa 35:1, 6</a>; <a href=\"#\" onClick=\"return mV('Isa',40,3);\">40:3</a>; <a href=\"#\" onClick=\"return mV('Isa',41,19);\">41:19</a>; <a href=\"#\" onClick=\"return mV('Isa',51,3);\">51:3</a>, etc.). The name Arabah is specially applied to the deep valley of the Jordan (the Ghor of the Arabs), which extends from the lake of Tiberias to the Elanitic gulf. While <i>midbar</i> denotes properly a pastoral region, <i>arabah</i> denotes a wilderness. It is also translated \"plains;\" as \"the plains of Jericho\" (<a href=\"#\" onClick=\"return mV('Jos',5,10);\">Jos 5:10</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,5);\">2Ki 25:5</a>), \"the plains of Moab\" (<a href=\"#\" onClick=\"return mV('Num',22,1);\">Num 22:1</a>; <a href=\"#\" onClick=\"return mV('Deu',34,1,8);\">Deu 34:1, 8</a>), \"the plains of the wilderness\" (<a href=\"#\" onClick=\"return mV('2Sa',17,16);\">2Sa 17:16</a>).<br><br>(3.) In the Revised Version of <a href=\"#\" onClick=\"return mV('Num',21,20);\">Num 21:20</a> the Hebrew word <i>jeshimon</i> is properly rendered \"desert,\" meaning the waste tracts on both shores of the Dead Sea. This word is also rendered \"desert\" in <a href=\"#\" onClick=\"return mV('Psa',78,40);\">Psa 78:40</a>; <a href=\"#\" onClick=\"return mV('Psa',106,14);\">106:14</a>; <a href=\"#\" onClick=\"return mV('Isa',43,19,20);\">Isa 43:19-20</a>. It denotes a greater extent of uncultivated country than the other words so rendered. It is especially applied to the desert of the peninsula of Arabia (<a href=\"#\" onClick=\"return mV('Num',21,20);\">Num 21:20</a>; <a href=\"#\" onClick=\"return mV('Num',23,28);\">23:28</a>), the most terrible of all the deserts with which the Israelites were acquainted. It is called \"the desert\" in <a href=\"#\" onClick=\"return mV('Exd',23,31);\">Exd 23:31</a>; <a href=\"#\" onClick=\"return mV('Deu',11,24);\">Deu 11:24</a>. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002050');\">JESHIMON</a>.)<br><br>(4.) A dry place; hence a desolation (<a href=\"#\" onClick=\"return mV('Psa',9,6);\">Psa 9:6</a>), desolate (<a href=\"#\" onClick=\"return mV('Lev',26,34);\">Lev 26:34</a>); the rendering of the Hebrew word <i>horbah'</i>. It is rendered \"desert\" only in <a href=\"#\" onClick=\"return mV('Psa',102,6);\">Psa 102:6</a>; <a href=\"#\" onClick=\"return mV('Isa',48,21);\">Isa 48:21</a>, and <a href=\"#\" onClick=\"return mV('Eze',13,4);\">Eze 13:4</a>, where it means the wilderness of Sinai.<br><br>(5.) This word is the symbol of the Jewish church when they had forsaken God (<a href=\"#\" onClick=\"return mV('Isa',40,3);\">Isa 40:3</a>). Nations destitute of the knowledge of God are called a \"wilderness\" (<a href=\"#\" onClick=\"return mV('Isa',32,15);\">32:15</a>, <i>midbar</i>). It is a symbol of temptation, solitude, and persecution (<a href=\"#\" onClick=\"return mV('Isa',27,10);\">Isa 27:10</a>, <i>midbar</i>; <a href=\"#\" onClick=\"return mV('Isa',33,9);\">33:9</a>, <i>arabah</i>).";
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eastonArray["$$T0001019"] = "<strong>Desire of all nations:</strong> (<a href=\"#\" onClick=\"return mV('Hag',2,7);\">Hag 2:7</a>), usually interpreted as a title of the Messiah. The Revised Version, however, more correctly renders \"the desirable things of all nations;\" i.e., the choicest treasures of the Gentiles shall be consecrated to the Lord.";
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eastonArray["$$T0001020"] = "<strong>Desolation, Abomination of:</strong> (<a href=\"#\" onClick=\"return mV('Mat',24,15);\">Mat 24:15</a>; <a href=\"#\" onClick=\"return mV('Mar',13,14);\">Mar 13:14</a>; <a href=\"#\" onClick=\"return mV('Luk',21,20);\">Luk 21:20</a>), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. These standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. The references are to <a href=\"#\" onClick=\"return mV('Dan',9,27);\">Dan 9:27</a>. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000053');\">ABOMINATION</a>.)";
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eastonArray["$$T0001021"] = "<strong>Destroyer:</strong> (<a href=\"#\" onClick=\"return mV('Exd',12,23);\">Exd 12:23</a>), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (<a href=\"#\" onClick=\"return mV('2Ki',19,35);\">2Ki 19:35</a>; <a href=\"#\" onClick=\"return mV('2Sa',24,15,16);\">2Sa 24:15-16</a>; <a href=\"#\" onClick=\"return mV('Psa',78,49);\">Psa 78:49</a>; <a href=\"#\" onClick=\"return mV('Act',12,23);\">Act 12:23</a>.)";
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eastonArray["$$T0001022"] = "<strong>Destruction:</strong> in <a href=\"#\" onClick=\"return mV('Job',26,6);\">Job 26:6</a>; <a href=\"#\" onClick=\"return mV('Job',28,22);\">28:22 (Heb. abaddon) is Sheol, the realm of the dead.";
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eastonArray["$$T0001023"] = "<strong>Destruction, City of:</strong> (<a href=\"#\" onClick=\"return mV('Isa',19,18);\">Isa 19:18</a>; Heb. Ir-ha-Heres, \"city of overthrow,\" because of the evidence it would present of the overthrow of heathenism), the ideal title of On or Heliopolis (q.v.).";
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eastonArray["$$T0001024"] = "<strong>Deuteronomy:</strong> In all the Hebrew manuscripts the Pentateuch (q.v.) forms one roll or volume divided into larger and smaller sections called <i>parshioth</i> and <i>sedarim</i>. It is not easy to say when it was divided into five books. This was probably first done by the Greek translators of the book, whom the Vulgate follows. The fifth of these books was called by the Greeks Deuteronomion, i.e., the second law, hence our name Deuteronomy, or a second statement of the laws already promulgated. The Jews designated the book by the two first Hebrew words that occur, <i>'Elle haddabharim</i>, i.e., \"These are the words.\" They divided it into eleven <i>parshioth</i>. In the English Bible it contains thirty-four chapters.<br><br>It consists chiefly of three discourses delivered by Moses a short time before his death. They were spoken to all Israel in the plains of Moab, in the eleventh month of the last year of their wanderings.<br><br>The first discourse (<a href=\"#\" onClick=\"return mV('Deu',1,'1-')\">Deu 1</a>; <a href=\"#\" onClick=\"return mV('Deu',2,'1-')\">Deu 2</a>; <a href=\"#\" onClick=\"return mV('Deu',3,'1-')\">Deu 3</a>-<a href=\"#\" onClick=\"return mV('Deu',4,'1-40')\">4:1-40</a>) recapitulates the chief events of the last forty years in the wilderness, with earnest exhortations to obedience to the divine ordinances, and warnings against the danger of forsaking the God of their fathers.<br><br>The seond discourse (<a href=\"#\" onClick=\"return mV('Deu',5,'1-')\">Deu 5</a>-<a href=\"#\" onClick=\"return mV('Deu',26,'1-19')\">26:1-19</a>) is in effect the body of the whole book. The first address is introductory to it. It contains practically a recapitulation of the law already given by God at Mount Sinai, together with many admonitions and injunctions as to the course of conduct they were to follow when they were settled in Canaan.<br><br>The concluding discourse (<a href=\"#\" onClick=\"return mV('Deu',27,'1-')\">Deu 27</a>-<a href=\"#\" onClick=\"return mV('Deu',30,'1-')\">30</a>) relates almost wholly to the solemn sanctions of the law, the blessings to the obedient, and the curse that would fall on the rebellious. He solemnly adjures them to adhere faithfully to the covenant God had made with them, and so secure for themselves and their posterity the promised blessings.<br><br>These addresses to the people are followed by what may be called three appendices, namely<br><br>(1), a song which God had commanded Moses to write (<a href=\"#\" onClick=\"return mV('Deu',32,'1-47');\">Deu 32:1-47</a>);<br><br>(2) the blessings he pronounced on the separate tribes (<a href=\"#\" onClick=\"return mV('Deu',33,'1-')\">Deu 33</a>); and<br><br>(3) the story of his death (<a href=\"#\" onClick=\"return mV('Deu',32,'48-52');\">Deu 32:48-52</a>) and burial (<a href=\"#\" onClick=\"return mV('Deu',34,'1-')\">Deu 34</a>), written by some other hand, probably that of Joshua.<br><br>These farewell addresses of Moses to the tribes of Israel he had so long led in the wilderness \"glow in each line with the emotions of a great leader recounting to his contemporaries the marvellous story of their common experience. The enthusiasm they kindle, even to-day, though obscured by translation, reveals their matchless adaptation to the circumstances under which they were first spoken. Confidence for the future is evoked by remembrance of the past. The same God who had done mighty works for the tribes since the Exodus would cover their head in the day of battle with the nations of Palestine, soon to be invaded. Their great lawgiver stands before us, vigorous in his hoary age, stern in his abhorrence of evil, earnest in his zeal for God, but mellowed in all relations to earth by his nearness to heaven. The commanding wisdom of his enactments, the dignity of his position as the founder of the nation and the first of prophets, enforce his utterances. But he touches our deepest emotions by the human tenderness that breathes in all his words. Standing on the verge of life, he speaks as a father giving his parting counsels to those he loves; willing to depart and be with God he has served so well, but fondly lengthening out his last farewell to the dear ones of earth. No book can compare with Deuteronomy in its mingled sublimity and tenderness.\" Geikie, Hours, etc.<br><br>The whole style and method of this book, its tone and its peculiarities of conception and expression, show that it must have come from one hand. That the author was none other than Moses is established by the following considerations:<br><br>(1.) The uniform tradition both of the Jewish and the Christian Church down to recent times.<br><br>(2.) The book professes to have been written by Moses (<a href=\"#\" onClick=\"return mV('Deu',1,1);\">Deu 1:1</a>; <a href=\"#\" onClick=\"return mV('Deu',29,1);\">29:1</a>; <a href=\"#\" onClick=\"return mV('Deu',31,1,'9-11');\">31:1, 9-11</a>, etc.), and was obviously intended to be accepted as his work.<br><br>(3.) The incontrovertible testimony of our Lord and his apostles (<a href=\"#\" onClick=\"return mV('Mat',19,7,8);\">Mat 19:7-8</a>; <a href=\"#\" onClick=\"return mV('Mar',10,3,4);\">Mar 10:3-4</a>; <a href=\"#\" onClick=\"return mV('Jhn',5,46,47);\">Jhn 5:46-47</a>; <a href=\"#\" onClick=\"return mV('Act',3,22);\">Act 3:22</a>; <a href=\"#\" onClick=\"return mV('Act',7,37);\">7:37</a>; <a href=\"#\" onClick=\"return mV('Rom',10,19);\">Rom 10:19</a>) establishes the same conclusion.<br><br>(4.) The frequent references to it in the later books of the canon (<a href=\"#\" onClick=\"return mV('Jos',8,31);\">Jos 8:31</a>; <a href=\"#\" onClick=\"return mV('1Ki',2,9);\">1Ki 2:9</a>; <a href=\"#\" onClick=\"return mV('2Ki',14,6);\">2Ki 14:6</a>; <a href=\"#\" onClick=\"return mV('2Ch',23,18);\">2Ch 23:18</a>; <a href=\"#\" onClick=\"return mV('2Ch',25,4);\">25:4</a>; <a href=\"#\" onClick=\"return mV('2Ch',34,14);\">34:14</a>; <a href=\"#\" onClick=\"return mV('Ezr',3,2);\">Ezr 3:2</a>; <a href=\"#\" onClick=\"return mV('Ezr',7,6);\">7:6</a>; <a href=\"#\" onClick=\"return mV('Neh',8,1);\">Neh 8:1</a>; <a href=\"#\" onClick=\"return mV('Dan',9,11,13);\">Dan 9:11, 13</a>) prove its antiquity; and<br><br>(5) the archaisms found in it are in harmony with the age in which Moses lived.<br><br>(6.) Its style and allusions are also strikingly consistent with the circumstances and position of Moses and of the people at that time.<br><br>This body of positive evidence cannot be set aside by the conjectures and reasonings of modern critics, who contended that the book was somewhat like a forgery, introduced among the Jews some seven or eight centuries after the Exodus.";
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eastonArray["$$T0001025"] = "<strong>Devil:</strong> (Gr. diabolos), a slanderer, the arch-enemy of man's spiritual interest (<a href=\"#\" onClick=\"return mV('Job',1,6);\">Job 1:6</a>; <a href=\"#\" onClick=\"return mV('Rev',2,10);\">Rev 2:10</a>; <a href=\"#\" onClick=\"return mV('Zec',3,1);\">Zec 3:1</a>). He is called also \"the accuser of the brethen\" (<a href=\"#\" onClick=\"return mV('Rev',12,10);\">Rev 12:10</a>).<br><br>In <a href=\"#\" onClick=\"return mV('Lev',17,7);\">Lev 17:7</a> the word \"devil\" is the translation of the Hebrew <i>sair</i>, meaning a \"goat\" or \"satyr\" (<a href=\"#\" onClick=\"return mV('Isa',13,21);\">Isa 13:21</a>; <a href=\"#\" onClick=\"return mV('Isa',34,14);\">34:14</a>), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.<br><br>In <a href=\"#\" onClick=\"return mV('Deu',32,17);\">Deu 32:17</a> and <a href=\"#\" onClick=\"return mV('Psa',106,37);\">Psa 106:37</a> it is the translation of Hebrew <i>shed</i>, meaning lord, and idol, regarded by the Jews as a \"demon,\" as the word is rendered in the Revised Version.<br><br>In the narratives of the Gospels regarding the \"casting out of devils\" a different Greek word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession (<a href=\"#\" onClick=\"return mV('Mat',12,'25-30');\">Mat 12:25-30</a>; <a href=\"#\" onClick=\"return mV('Mar',5,'1-20');\">Mar 5:1-20</a>; <a href=\"#\" onClick=\"return mV('Luk',4,35);\">Luk 4:35</a>; <a href=\"#\" onClick=\"return mV('Luk',10,18);\">10:18</a>, etc.).";
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eastonArray["$$T0001026"] = "<strong>Dew:</strong> \"There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (<a href=\"#\" onClick=\"return mV('Gen',31,40);\">Gen 31:40</a>). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall in a gracious rain of mist on every thirsty blade. In the morning the fog thus created rests like a sea over the plains, and far up the sides of the hills, which raise their heads above it like so many islands. At sunrise, however, the scene speedily changes. By the kindling light the mist is transformed into vast snow-white clouds, which presently break into separate masses and rise up the mountain-sides, to disappear in the blue above, dissipated by the increasing heat. These are 'the morning clouds and the early dew that go away' of which Hosea (<a href=\"#\" onClick=\"return mV('Hsa',6,4);\">Hsa 6:4</a>; <a href=\"#\" onClick=\"return mV('Hsa',13,3);\">13:3</a>) speaks so touchingly\" (Geikie's The Holy Land, etc., i., p. 72). Dew is a source of great fertility (<a href=\"#\" onClick=\"return mV('Gen',27,28);\">Gen 27:28</a>; <a href=\"#\" onClick=\"return mV('Deu',33,13);\">Deu 33:13</a>; <a href=\"#\" onClick=\"return mV('Zec',8,12);\">Zec 8:12</a>), and its withdrawal is regarded as a curse from God (<a href=\"#\" onClick=\"return mV('2Sa',1,21);\">2Sa 1:21</a>; <a href=\"#\" onClick=\"return mV('1Ki',17,1);\">1Ki 17:1</a>). It is the symbol of a multitude (<a href=\"#\" onClick=\"return mV('2Sa',17,12);\">2Sa 17:12</a>; <a href=\"#\" onClick=\"return mV('Psa',110,3);\">Psa 110:3</a>); and from its refreshing influence it is an emblem of brotherly love and harmony (<a href=\"#\" onClick=\"return mV('Psa',133,3);\">Psa 133:3</a>), and of rich spiritual blessings (<a href=\"#\" onClick=\"return mV('Hsa',14,5);\">Hsa 14:5</a>).";
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eastonArray["$$T0001027"] = "<strong>Diadem:</strong> the tiara of a king (<a href=\"#\" onClick=\"return mV('Eze',21,26);\">Eze 21:26</a>; <a href=\"#\" onClick=\"return mV('Isa',28,5);\">Isa 28:5</a>; <a href=\"#\" onClick=\"return mV('Isa',62,3);\">62:3</a>); the turban (<a href=\"#\" onClick=\"return mV('Job',29,14);\">Job 29:14</a>). In the New Testament a careful distinction is drawn between the diadem as a badge of royalty (<a href=\"#\" onClick=\"return mV('Rev',12,3);\">Rev 12:3</a>; <a href=\"#\" onClick=\"return mV('Rev',13,1);\">13:1</a>; <a href=\"#\" onClick=\"return mV('Rev',19,12);\">19:12</a>) and the crown as a mark of distinction in private life. It is not known what the ancient Jewish \"diadem\" was. It was the mark of Oriental sovereigns. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000929');\">CROWN</a>.)";
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eastonArray["$$T0001028"] = "<strong>Dial:</strong> for the measurement of time, only once mentioned in the Bible, erected by Ahaz (<a href=\"#\" onClick=\"return mV('2Ki',20,11);\">2Ki 20:11</a>; <a href=\"#\" onClick=\"return mV('Isa',38,8);\">Isa 38:8</a>). The Hebrew word (ma'aloth) is rendered \"steps\" in <a href=\"#\" onClick=\"return mV('Exd',20,26);\">Exd 20:26</a>; <a href=\"#\" onClick=\"return mV('1Ki',10,19);\">1Ki 10:19</a>, and \"degrees\" in <a href=\"#\" onClick=\"return mV('2Ki',20,'9-11');\">2Ki 20:9-11</a>. The <i>ma'aloth</i> was probably stairs on which the shadow of a column or obelisk placed on the top fell. The shadow would cover a greater or smaller number of steps, according as the sun was low or high.<br><br>Probably the sun-dial was a Babylonian invention. Daniel at Babylon (<a href=\"#\" onClick=\"return mV('Dan',3,6);\">Dan 3:6</a>) is the first to make mention of the \"hour.\"";
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eastonArray["$$T0001029"] = "<strong>Diamond:</strong><br><br>(1.) A precious gem (Heb. yahalom', in allusion to its hardness), otherwise unknown, the sixth, i.e., the third in the second row, in the breastplate of the high priest, with the name of Naphtali engraven on it (<a href=\"#\" onClick=\"return mV('Exd',28,18);\">Exd 28:18</a>; <a href=\"#\" onClick=\"return mV('Exd',39,11);\">39:11</a>; R.V. marg., \"sardonyx.\")<br><br>(2.) A precious stone (Heb. shamir', a sharp point) mentioned in <a href=\"#\" onClick=\"return mV('Jer',17,1);\">Jer 17:1</a>. From its hardness it was used for cutting and perforating other minerals. It is rendered \"adamant\" (q.v.) in <a href=\"#\" onClick=\"return mV('Eze',3,9);\">Eze 3:9</a>; <a href=\"#\" onClick=\"return mV('Zec',7,12);\">Zec 7:12</a>. It is the hardest and most valuable of precious stones.";
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eastonArray["$$T0001030"] = "<strong>Diana:</strong> so called by the Romans; called Artemis by the Greeks, the \"great\" goddess worshipped among heathen nations under various modifications. Her most noted temple was that at Ephesus. It was built outside the city walls, and was one of the seven wonders of the ancient world. \"First and last it was the work of 220 years; built of shining marble; 342 feet long by 164 feet broad; supported by a forest of columns, each 56 feet high; a sacred museum of masterpieces of sculpture and painting. At the centre, hidden by curtains, within a gorgeous shrine, stood the very ancient image of the goddess, on wood or ebony reputed to have fallen from the sky. Behind the shrine was a treasury, where, as in 'the safest bank in Asia,' nations and kings stored their most precious things. The temple as St. Paul saw it subsisted till A.D. 262, when it was ruined by the Goths\" (<a href=\"#\" onClick=\"return mV('Act',19,'23-41');\">Act 19:23-41</a>). Moule on Ephesians: Introd.";
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eastonArray["$$T0001031"] = "<strong>Diblaim:</strong> doubled cakes, the mother of Gomer, who was Hosea's wife (<a href=\"#\" onClick=\"return mV('Hsa',1,3);\">Hsa 1:3</a>).";
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eastonArray["$$T0001032"] = "<strong>Diblathaim:</strong> two cakes, a city of Moab, on the east of the Dead Sea (<a href=\"#\" onClick=\"return mV('Num',33,46);\">Num 33:46</a>; <a href=\"#\" onClick=\"return mV('Jer',48,22);\">Jer 48:22</a>).";
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eastonArray["$$T0001033"] = "<strong>Dibon:</strong> pining; wasting.<br><br>(1.) A city in Moab (<a href=\"#\" onClick=\"return mV('Num',21,30);\">Num 21:30</a>); called also Dibon-gad (<a href=\"#\" onClick=\"return mV('Num',33,45);\">33:45</a>), because it was built by Gad and Dimon (<a href=\"#\" onClick=\"return mV('Isa',15,9);\">Isa 15:9</a>). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)<br><br>(2.) A city of the tribe of Judah, inhabited after the Captivity (<a href=\"#\" onClick=\"return mV('Neh',11,25);\">Neh 11:25</a>); called also Dimonah (<a href=\"#\" onClick=\"return mV('Jos',15,22);\">Jos 15:22</a>). It is probably the modern ed-Dheib.";
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eastonArray["$$T0001034"] = "<strong>Didymus:</strong> (Gr. twin = Heb. Thomas, q.v.), <a href=\"#\" onClick=\"return mV('Jhn',11,16);\">Jhn 11:16</a>; <a href=\"#\" onClick=\"return mV('Jhn',20,24);\">20:24</a>; <a href=\"#\" onClick=\"return mV('Jhn',21,2);\">21:2</a>.";
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eastonArray["$$T0001035"] = "<strong>Dimnah:</strong> dunghill, a city of Zebulun given to the Merarite Levites (<a href=\"#\" onClick=\"return mV('Jos',21,35);\">Jos 21:35</a>). In <a href=\"#\" onClick=\"return mV('1Ch',6,77);\">1Ch 6:77</a> the name \"Rimmon\" is substituted.";
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eastonArray["$$T0001036"] = "<strong>Dinah:</strong> judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (<a href=\"#\" onClick=\"return mV('Gen',30,21);\">Gen 30:21</a>). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob's camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (<a href=\"#\" onClick=\"return mV('Gen',34,'1-')\">Gen 34</a>). Jacob makes frequent reference to this deed of blood with abhorrence and regret (<a href=\"#\" onClick=\"return mV('Gen',34,30);\">Gen 34:30</a>; <a href=\"#\" onClick=\"return mV('Gen',49,'5-7');\">49:5-7</a>). She is mentioned among the rest of Jacob's family that went down into Egypt (<a href=\"#\" onClick=\"return mV('Gen',46,8,15);\">Gen 46:8, 15</a>).";
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eastonArray["$$T0001037"] = "<strong>Dine:</strong> (<a href=\"#\" onClick=\"return mV('Gen',43,16);\">Gen 43:16</a>). It was the custom in Egypt to dine at noon. But it is probable that the Egyptians took their principal meal in the evening, as was the general custom in the East (<a href=\"#\" onClick=\"return mV('Luk',14,12);\">Luk 14:12</a>).";
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eastonArray["$$T0001038"] = "<strong>Dinhabah:</strong> robbers' den, an Edomitish city, the capital of king Bela (<a href=\"#\" onClick=\"return mV('Gen',36,32);\">Gen 36:32</a>). It is probably the modern Dibdiba, a little north-east of Petra.";
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eastonArray["$$T0001039"] = "<strong>Dionysius:</strong> the Areopagite, one of Paul's converts at Athens (<a href=\"#\" onClick=\"return mV('Act',17,34);\">Act 17:34</a>).";
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eastonArray["$$T0001040"] = "<strong>Diotrephes:</strong> Jove-nourished, rebuked by John for his pride (<a href=\"#\" onClick=\"return mV('3Jo',1,9);\">3Jo 1:9</a>). He was a Judaizer, prating against John and his fellow-labourers \"with malicious words\" (<a href=\"#\" onClick=\"return mV('3Jo',1,10);\">3Jo 1:10</a>).";
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eastonArray["$$T0001041"] = "<strong>Disciple:</strong> a scholar, sometimes applied to the followers of John the Baptist (<a href=\"#\" onClick=\"return mV('Mat',9,14);\">Mat 9:14</a>), and of the Pharisees (<a href=\"#\" onClick=\"return mV('Mat',22,16);\">22:16</a>), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (<a href=\"#\" onClick=\"return mV('Mat',10,24);\">Mat 10:24</a>; <a href=\"#\" onClick=\"return mV('Luk',14,26,27,33);\">Luk 14:26-27, 33</a>; <a href=\"#\" onClick=\"return mV('Jhn',6,69);\">Jhn 6:69</a>).";
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eastonArray["$$T0001042"] = "<strong>Dish:</strong> for eating from (<a href=\"#\" onClick=\"return mV('2Ki',21,13);\">2Ki 21:13</a>). Judas dipped his hand with a \"sop\" or piece of bread in the same dish with our Lord, thereby indicating friendly intimacy (<a href=\"#\" onClick=\"return mV('Mat',26,23);\">Mat 26:23</a>). The \"lordly dish\" in <a href=\"#\" onClick=\"return mV('Jdg',5,25);\">Jdg 5:25</a> was probably the shallow drinking cup, usually of brass. In <a href=\"#\" onClick=\"return mV('Jdg',6,38);\">Jdg 6:38</a> the same Hebrew word is rendered \"bowl.\"<br><br>The dishes of the tabernacle were made of pure gold (<a href=\"#\" onClick=\"return mV('Exd',25,29);\">Exd 25:29</a>; <a href=\"#\" onClick=\"return mV('Exd',37,16);\">37:16</a>).";
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eastonArray["$$T0001043"] = "<strong>Dishan:</strong> antelope, the youngest son of Seir the Horite, head of one of the tribes of Idumaea (<a href=\"#\" onClick=\"return mV('Gen',36,21,28,30);\">Gen 36:21, 28, 30</a>).";
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eastonArray["$$T0001044"] = "<strong>Dispensation:</strong> (Gr. oikonomia, \"management,\" \"economy\").<br><br>(1.) The method or scheme according to which God carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000916');\">COVENANT</a>, Administration of.) These were so many stages in God's unfolding of his purpose of grace toward men. The word is not found with this meaning in Scripture.<br><br>(2.) A commission to preach the gospel (<a href=\"#\" onClick=\"return mV('1Cr',9,17);\">1Cr 9:17</a>; <a href=\"#\" onClick=\"return mV('Eph',1,10);\">Eph 1:10</a>; <a href=\"#\" onClick=\"return mV('Eph',3,2);\">3:2</a>; <a href=\"#\" onClick=\"return mV('Col',1,25);\">Col 1:25</a>).<br><br>Dispensations of Providence are providential events which affect men either in the way of mercy or of judgement.";
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eastonArray["$$T0001045"] = "<strong>Dispersion:</strong> (<a href=\"#\" onClick=\"return mV('Jam',1,1);\">Jam 1:1</a>; <a href=\"#\" onClick=\"return mV('1Pe',1,1);\">1Pe 1:1</a>) of the Jews. At various times, and from the operation of divers causes, the Jews were separated and scattered into foreign countries \"to the outmost parts of heaven\" (<a href=\"#\" onClick=\"return mV('Deu',30,4);\">Deu 30:4</a>).<br><br>(1.) Many were dispersed over Assyria, Media, Babylonia, and Persia, descendants of those who had been transported thither by the Exile. The ten tribes, after existing as a separate kingdom for two hundred and fifty-five years, were carried captive (B.C. 721) by Shalmaneser (or Sargon), king of Assyria. They never returned to their own land as a distinct people, although many individuals from among these tribes, there can be no doubt, joined with the bands that returned from Babylon on the proclamation of Cyrus.<br><br>(2.) Many Jews migrated to Egypt and took up their abode there. This migration began in the days of Solomon (<a href=\"#\" onClick=\"return mV('2Ki',18,21,24);\">2Ki 18:21, 24</a>; <a href=\"#\" onClick=\"return mV('Isa',30,7);\">Isa 30:7</a>). Alexander the Great placed a large number of Jews in Alexandria, which he had founded, and conferred on them equal rights with the Egyptians. Ptolemy Philadelphus, it is said, caused the Jewish Scriptures to be translated into Greek (the work began B.C. 284), for the use of the Alexandrian Jews. The Jews in Egypt continued for many ages to exercise a powerful influence on the public interests of that country. From Egypt they spread along the coast of Africa to Cyrene (<a href=\"#\" onClick=\"return mV('Act',2,10);\">Act 2:10</a>) and to Ethiopia (<a href=\"#\" onClick=\"return mV('Act',8,27);\">8:27</a>).<br><br>(3.) After the time of Seleucus Nicator (B.C. 280), one of the captains of Alexander the Great, large numbers of Jews migrated into Syria, where they enjoyed equal rights with the Macedonians. From Syria they found their way into Asia Minor. Antiochus the Great, king of Syria and Asia, removed 3,000 families of Jews from Mesopotamia and Babylonia, and planted them in Phrygia and Lydia.<br><br>(4.) From Asia Minor many Jews moved into Greece and Macedonia, chiefly for purposes of commerce. In the apostles' time they were found in considerable numbers in all the principal cities.<br><br>From the time of Pompey the Great (B.C. 63) numbers of Jews from Palestine and Greece went to Rome, where they had a separate quarter of the city assigned to them. Here they enjoyed considerable freedom.<br><br>Thus were the Jews everywhere scattered abroad. This, in the overruling providence of God, ultimately contributed in a great degree toward opening the way for the spread of the gospel into all lands.<br><br>Dispersion, from the plain of Shinar.<br><br>This was occasioned by the confusion of tongues at Babel (<a href=\"#\" onClick=\"return mV('Gen',11,9);\">Gen 11:9</a>). They were scattered abroad \"every one after his tongue, after their families, in their nations\" (<a href=\"#\" onClick=\"return mV('Gen',10,5,20,31);\">Gen 10:5, 20, 31</a>).<br><br>The tenth chapter of Genesis gives us an account of the principal nations of the earth in their migrations from the plain of Shinar, which was their common residence after the Flood. In general, it may be said that the descendants of Japheth were scattered over the north, those of Shem over the central regions, and those of Ham over the extreme south. The following table shows how the different families were dispersed:<br><br>| - Japheth<br><br>| - Gomer<br><br>| Cimmerians, Armenians<br><br>| - Magog<br><br>| Caucasians, Scythians<br><br>| - Madal<br><br>| Medes and Persian tribes<br><br>| - Javan<br><br>| - Elishah<br><br>| Greeks<br><br>| - Tarshish<br><br>| Etruscans, Romans<br><br>| - Chittim<br><br>| Cyprians, Macedonians<br><br>| - Dodanim<br><br>| Rhodians<br><br>| - Tubal<br><br>| Tibareni, Tartars<br><br>| - Mechech<br><br>| Moschi, Muscovites<br><br>| - Tiras<br><br>| Thracians<br><br>| - Shem<br><br>| - Elam<br><br>| Persian tribes<br><br>| - Asshur<br><br>| Assyrian<br><br>| - Arphaxad<br><br>| - Abraham<br><br>| - Isaac<br><br>| - Jacob<br><br>| Hebrews<br><br>| - Esau<br><br>| Edomites<br><br>| - Ishmael<br><br>| Mingled with Arab tribes<br><br>| - Lud<br><br>| Lydians<br><br>| - Aram<br><br>| Syrians<br><br>| - Ham<br><br>| - Cush<br><br>| Ethiopans<br><br>| - Mizrain<br><br>| Egyptians<br><br>| - Phut<br><br>| Lybians, Mauritanians<br><br>| - Canaan<br><br>| Canaanites, Phoenicians";eastonArray["$$T0001046"] = "<strong>Distaff:</strong> (Heb. pelek, a \"circle\"), the instrument used for twisting threads by a whirl (<a href=\"#\" onClick=\"return mV('Pro',31,19);\">Pro 31:19</a>).";
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eastonArray["$$T0001047"] = "<strong>Divination:</strong> of false prophets (<a href=\"#\" onClick=\"return mV('Deu',18,10,14);\">Deu 18:10, 14</a>; <a href=\"#\" onClick=\"return mV('Mic',3,6,7,11);\">Mic 3:6-7, 11</a>), of necromancers (<a href=\"#\" onClick=\"return mV('1Sa',28,8);\">1Sa 28:8</a>), of the Philistine priests and diviners (<a href=\"#\" onClick=\"return mV('1Sa',6,2);\">1Sa 6:2</a>), of Balaam (<a href=\"#\" onClick=\"return mV('Jos',13,22);\">Jos 13:22</a>). Three kinds of divination are mentioned in <a href=\"#\" onClick=\"return mV('Eze',21,21);\">Eze 21:21</a>, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (<a href=\"#\" onClick=\"return mV('Isa',2,6);\">Isa 2:6</a>; <a href=\"#\" onClick=\"return mV('1Sa',28,'1-')\">1Sa 28</a>). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (<a href=\"#\" onClick=\"return mV('Isa',8,19);\">Isa 8:19</a>; <a href=\"#\" onClick=\"return mV('2Ki',21,6);\">2Ki 21:6</a>; <a href=\"#\" onClick=\"return mV('2Ch',33,6);\">2Ch 33:6</a>). This superstition widely spread, and in the time of the apostles there were \"vagabond Jews, exorcists\" (<a href=\"#\" onClick=\"return mV('Act',19,13);\">Act 19:13</a>), and men like Simon Magus (<a href=\"#\" onClick=\"return mV('Act',8,9);\">Act 8:9</a>), Bar-jesus (<a href=\"#\" onClick=\"return mV('Act',13,6,8);\">13:6, 8</a>), and other jugglers and impostors (<a href=\"#\" onClick=\"return mV('Act',19,19);\">19:19</a>; <a href=\"#\" onClick=\"return mV('2Ti',3,13);\">2Ti 3:13</a>). Every species and degree of this superstition was strictly forbidden by the law of Moses (<a href=\"#\" onClick=\"return mV('Exd',22,18);\">Exd 22:18</a>; <a href=\"#\" onClick=\"return mV('Lev',19,26,31);\">Lev 19:26, 31</a>; <a href=\"#\" onClick=\"return mV('Lev',20,27);\">20:27</a>; <a href=\"#\" onClick=\"return mV('Deu',18,10,11);\">Deu 18:10-11</a>).<br><br>But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will.<br><br>(1.) There was divination by lot, by which, when resorted to in matters of moment, and with solemnity, God intimated his will (<a href=\"#\" onClick=\"return mV('Jos',7,13);\">Jos 7:13</a>). The land of Canaan was divided by lot (<a href=\"#\" onClick=\"return mV('Num',26,55,56);\">Num 26:55-56</a>); Achan's guilt was detected (<a href=\"#\" onClick=\"return mV('Jos',7,'16-19');\">Jos 7:16-19</a>), Saul was elected king (<a href=\"#\" onClick=\"return mV('1Sa',10,20,21);\">1Sa 10:20-21</a>), and Matthias chosen to the apostleship, by the solem lot (<a href=\"#\" onClick=\"return mV('Act',1,26);\">Act 1:26</a>). It was thus also that the scape-goat was determined (<a href=\"#\" onClick=\"return mV('Lev',16,'8-10');\">Lev 16:8-10</a>).<br><br>(2.) There was divination by dreams (<a href=\"#\" onClick=\"return mV('Gen',20,6);\">Gen 20:6</a>; <a href=\"#\" onClick=\"return mV('Deu',13,1,3);\">Deu 13:1, 3</a>; <a href=\"#\" onClick=\"return mV('Jdg',7,13,15);\">Jdg 7:13, 15</a>; <a href=\"#\" onClick=\"return mV('Mat',1,20);\">Mat 1:20</a>; <a href=\"#\" onClick=\"return mV('Mat',2,12,13,19,22);\">2:12-13, 19, 22</a>). This is illustrated in the history of Joseph (<a href=\"#\" onClick=\"return mV('Gen',41,'25-32');\">Gen 41:25-32</a>) and of Daniel (<a href=\"#\" onClick=\"return mV('Dan',2,27);\">Dan 2:27</a>; <a href=\"#\" onClick=\"return mV('Dan',4,'19-28');\">4:19-28</a>).<br><br>(3.) By divine appointment there was also divination by the Urim and Thummim (<a href=\"#\" onClick=\"return mV('Num',27,21);\">Num 27:21</a>), and by the ephod.<br><br>(4.) God was pleased sometimes to vouch-safe direct vocal communications to men (<a href=\"#\" onClick=\"return mV('Deu',34,10);\">Deu 34:10</a>; <a href=\"#\" onClick=\"return mV('Exd',3,4);\">Exd 3:4</a>; <a href=\"#\" onClick=\"return mV('Exd',4,3);\">4:3</a>; <a href=\"#\" onClick=\"return mV('Deu',4,14,15);\">Deu 4:14-15</a>; <a href=\"#\" onClick=\"return mV('1Ki',19,12);\">1Ki 19:12</a>). He also communed with men from above the mercy-seat (<a href=\"#\" onClick=\"return mV('Exd',25,22);\">Exd 25:22</a>), and at the door of the tabernacle (<a href=\"#\" onClick=\"return mV('Exd',29,42,43);\">Exd 29:42-43</a>).<br><br>(5.) Through his prophets God revealed himself, and gave intimations of his will (<a href=\"#\" onClick=\"return mV('2Ki',13,17);\">2Ki 13:17</a>; <a href=\"#\" onClick=\"return mV('Jer',51,63,64);\">Jer 51:63-64</a>).";
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eastonArray["$$T0001048"] = "<strong>Divorce:</strong> The dissolution of the marriage tie was regulated by the Mosaic law (<a href=\"#\" onClick=\"return mV('Deu',24,'1-4');\">Deu 24:1-4</a>). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (<a href=\"#\" onClick=\"return mV('Ezr',10,'11-19');\">Ezr 10:11-19</a>). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (<a href=\"#\" onClick=\"return mV('Mat',5,31,32);\">Mat 5:31-32</a>; <a href=\"#\" onClick=\"return mV('Mat',19,'1-9');\">19:1-9</a>; <a href=\"#\" onClick=\"return mV('Mar',10,'2-12');\">Mar 10:2-12</a>; <a href=\"#\" onClick=\"return mV('Luk',16,18);\">Luk 16:18</a>). These precepts given by Christ regulate the law of divorce in the Christian Church.";
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eastonArray["$$T0001049"] = "<strong>Dizahab:</strong> region of gold, a place in the desert of Sinai, on the western shore of the Elanitic gulf (<a href=\"#\" onClick=\"return mV('Deu',1,1);\">Deu 1:1</a>). It is now called Dehab.";
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