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61 lines
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var eastonArray = new Array ();
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eastonArray["$$T0003750"] = "<strong>Urijah:</strong> the lord is my light.<br><br>(1.) A high priest in the time of Ahaz (<a href=\"#\" onClick=\"return mV('2Ki',16,'10-16');\">2Ki 16:10-16</a>), at whose bidding he constructed an idolatrous altar like one the king had seen at Damascus, to be set up instead of the brazen altar.<br><br>(2.) One of the priests who stood at the right hand of Ezra's pulpit when he read and expounded the law (<a href=\"#\" onClick=\"return mV('Neh',8,4);\">Neh 8:4</a>).<br><br>(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah (<a href=\"#\" onClick=\"return mV('Jer',26,'20-23');\">Jer 26:20-23</a>). He fled into Egypt from the cruelty of the king, but having been brought back he was beheaded and his body \"cast into the graves of the common people.\"";
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eastonArray["$$T0003751"] = "<strong>Urim:</strong> lights (Vulg.\"doctrina; \" LXX. \"revelation\"). See <a href=\"#\" onClick=\"return doDictLookup ('ET0003648');\">THUMMIM</a>.";
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eastonArray["$$T0003752"] = "<strong>Usury:</strong> the sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (<a href=\"#\" onClick=\"return mV('Lev',25,36,37);\">Lev 25:36-37</a>), only, however, in their dealings with each other (<a href=\"#\" onClick=\"return mV('Deu',23,19,20);\">Deu 23:19-20</a>). The violation of this law was viewed as a great crime (<a href=\"#\" onClick=\"return mV('Psa',15,5);\">Psa 15:5</a>; <a href=\"#\" onClick=\"return mV('Pro',28,8);\">Pro 28:8</a>; <a href=\"#\" onClick=\"return mV('Jer',15,10);\">Jer 15:10</a>). After the Return, and later, this law was much neglected (<a href=\"#\" onClick=\"return mV('Neh',5,7,10);\">Neh 5:7, 10</a>).";
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eastonArray["$$T0003753"] = "<strong>Uz:</strong> fertile land.<br><br>(1.) The son of Aram, and grandson of Shem (<a href=\"#\" onClick=\"return mV('Gen',10,23);\">Gen 10:23</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,17);\">1Ch 1:17</a>).<br><br>(2.) One of the Horite \"dukes\" in the land of Edom (<a href=\"#\" onClick=\"return mV('Gen',36,28);\">Gen 36:28</a>).<br><br>(3.) The eldest son of Nahor, Abraham's brother (<a href=\"#\" onClick=\"return mV('Gen',22,21);\">Gen 22:21</a>, R.V.).";
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eastonArray["$$T0003754"] = "<strong>Uzal:</strong> a wanderer, a descendant of Joktan (<a href=\"#\" onClick=\"return mV('Gen',10,27);\">Gen 10:27</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,21);\">1Ch 1:21</a>), the founder apparently of one of the Arab tribes; the name also probably of the province they occupied and of their chief city.";
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eastonArray["$$T0003755"] = "<strong>Uz, The land of:</strong> where Job lived (<a href=\"#\" onClick=\"return mV('Job',1,1);\">Job 1:1</a>; <a href=\"#\" onClick=\"return mV('Jer',25,20);\">Jer 25:20</a>; <a href=\"#\" onClick=\"return mV('Lam',4,21);\">Lam 4:21</a>), probably somewhere to the east or south-east of Palestine and north of Edom. It is mentioned in Scripture only in these three passages.";
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eastonArray["$$T0003756"] = "<strong>Uzza:</strong> strengh, a garden in which Manasseh and Amon were buried (<a href=\"#\" onClick=\"return mV('2Ki',21,18,26);\">2Ki 21:18, 26</a>). It was probably near the king's palace in Jerusalem, or may have formed part of the palace grounds. Manasseh may probably have acquired it from some one of this name.";
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eastonArray["$$T0003757"] = "<strong>Uzzah:</strong> strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (<a href=\"#\" onClick=\"return mV('1Sa',7,1);\">1Sa 7:1</a>). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (<a href=\"#\" onClick=\"return mV('Num',4,15);\">Num 4:15</a>), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (<a href=\"#\" onClick=\"return mV('1Ch',13,11);\">1Ch 13:11</a>). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (<a href=\"#\" onClick=\"return mV('2Sa',6,'2-11');\">2Sa 6:2-11</a>; <a href=\"#\" onClick=\"return mV('1Ch',13,'6-13');\">1Ch 13:6-13</a>).";
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eastonArray["$$T0003758"] = "<strong>Uzzen-sherah:</strong> a town probably near Beth-horon. It derived its name from the daughter of Ephraim (<a href=\"#\" onClick=\"return mV('1Ch',7,24);\">1Ch 7:24</a>).";
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eastonArray["$$T0003759"] = "<strong>Uzzi:</strong> the Lord is my strength.<br><br>(1.) The son of Bukki, and a descendant of Aaron (<a href=\"#\" onClick=\"return mV('1Ch',6,5,51);\">1Ch 6:5, 51</a>; <a href=\"#\" onClick=\"return mV('Ezr',7,4);\">Ezr 7:4</a>).<br><br>(2.) A grandson of Issachar (<a href=\"#\" onClick=\"return mV('1Ch',7,2,3);\">1Ch 7:2-3</a>).<br><br>(3.) A son of Bela, and grandson of Benjamin (<a href=\"#\" onClick=\"return mV('1Ch',7,7);\">1Ch 7:7</a>).<br><br>(4.) A Benjamite, a chief in the tribe (<a href=\"#\" onClick=\"return mV('1Ch',9,8);\">1Ch 9:8</a>).<br><br>(5.) A son of Bani. He had the oversight of the Levites after the return from captivity (<a href=\"#\" onClick=\"return mV('Neh',11,22);\">Neh 11:22</a>).<br><br>(6.) The head of the house of Jedaiah, one of \"the chief of the priests\" (<a href=\"#\" onClick=\"return mV('Neh',12,19);\">Neh 12:19</a>).<br><br>(7.) A priest who assisted in the dedication of the walls of Jerusalem (<a href=\"#\" onClick=\"return mV('Neh',12,42);\">Neh 12:42</a>).";
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eastonArray["$$T0003760"] = "<strong>Uzziah:</strong> a contracted form of Azari'ah the Lord is my strength.<br><br>(1.) One of Amaziah's sons, whom the people made king of Judah in his father's stead (<a href=\"#\" onClick=\"return mV('2Ki',14,21);\">2Ki 14:21</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,1);\">2Ch 26:1</a>). His long reign of about fifty-two years was \"the most prosperous excepting that of Jehosaphat since the time of Solomon.\" He was a vigorous and able ruler, and \"his name spread abroad, even to the entering in of Egypt\" (<a href=\"#\" onClick=\"return mV('2Ch',26,8,14);\">2Ch 26:8, 14</a>). In the earlier part of his reign, under the influence of Zechariah, he was faithful to Jehovah, and \"did that which was right in the sight of the Lord\" (<a href=\"#\" onClick=\"return mV('2Ki',15,3);\">2Ki 15:3</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,4,5);\">2Ch 26:4-5</a>); but toward the close of his long life \"his heart was lifted up to his destruction,\" and he wantonly invaded the priest's office (<a href=\"#\" onClick=\"return mV('2Ch',26,16);\">2Ch 26:16</a>), and entering the sanctuary proceeded to offer incense on the golden altar. Azariah the high priest saw the tendency of such a daring act on the part of the king, and with a band of eighty priests he withstood him (<a href=\"#\" onClick=\"return mV('2Ch',26,17);\">2Ch 26:17</a>), saying, \"It appertaineth not unto thee, Uzziah, to burn incense.\" Uzziah was suddenly struck with leprosy while in the act of offering incense (<a href=\"#\" onClick=\"return mV('2Ch',26,'19-21');\">26:19-21</a>), and he was driven from the temple and compelled to reside in \"a several house\" to the day of his death (<a href=\"#\" onClick=\"return mV('2Ki',15,5,27);\">2Ki 15:5, 27</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,3);\">2Ch 26:3</a>). He was buried in a separate grave \"in the field of the burial which belonged to the kings\" (<a href=\"#\" onClick=\"return mV('2Ki',15,7);\">2Ki 15:7</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,23);\">2Ch 26:23</a>). \"That lonely grave in the royal necropolis would eloquently testify to coming generations that all earthly monarchy must bow before the inviolable order of the divine will, and that no interference could be tolerated with that unfolding of the purposes of God, which, in the fulness of time, would reveal the Christ, the true High Priest and King for evermore\" (Dr. Green's Kingdom of Israel, etc.).<br><br>(2.) The father of Jehonathan, one of David's overseers (<a href=\"#\" onClick=\"return mV('1Ch',27,25);\">1Ch 27:25</a>).";
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eastonArray["$$T0003761"] = "<strong>Uzziel:</strong> strength of God.<br><br>(1.) One of the sons of Kohath, and uncle of Aaron (<a href=\"#\" onClick=\"return mV('Exd',6,18);\">Exd 6:18</a>; <a href=\"#\" onClick=\"return mV('Lev',10,4);\">Lev 10:4</a>).<br><br>(2.) A Simeonite captain (<a href=\"#\" onClick=\"return mV('1Ch',4,'39-43');\">1Ch 4:39-43</a>).<br><br>(3.) A son of Bela, and grandson of Benjamin (<a href=\"#\" onClick=\"return mV('1Ch',7,7);\">1Ch 7:7</a>).<br><br>(4.) One of the sons of Heman (<a href=\"#\" onClick=\"return mV('1Ch',25,4);\">1Ch 25:4</a>); called also Azareel (<a href=\"#\" onClick=\"return mV('1Ch',25,18);\">1Ch 25:18</a>).<br><br>(5.) A son of Jeduthan (<a href=\"#\" onClick=\"return mV('2Ch',29,14);\">2Ch 29:14</a>).<br><br>(6.) The son of Harhaiah (<a href=\"#\" onClick=\"return mV('Neh',3,8);\">Neh 3:8</a>).";
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eastonArray["$$T0003762"] = "<strong>Vagabond:</strong> from Lat. vagabundus, \"a wanderer,\" \"a fugitive;\" not used opprobriously (<a href=\"#\" onClick=\"return mV('Gen',4,12);\">Gen 4:12</a>, R.V., \"wanderer; <a href=\"#\" onClick=\"return mV('Psa',109,10);\">Psa 109:10</a>; <a href=\"#\" onClick=\"return mV('Act',19,13);\">Act 19:13</a>, R.V., \"strolling\").";
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eastonArray["$$T0003763"] = "<strong>Vajezatha:</strong> purity; worthy of honour, one of Haman's sons, whom the Jews slew in the palace of Shushan (<a href=\"#\" onClick=\"return mV('Est',9,9);\">Est 9:9</a>).";
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eastonArray["$$T0003764"] = "<strong>Valley:</strong><br><br>(1.) Heb. bik'ah, a \"cleft\" of the mountains (<a href=\"#\" onClick=\"return mV('Deu',8,7);\">Deu 8:7</a>; <a href=\"#\" onClick=\"return mV('Deu',11,11);\">11:11</a>; <a href=\"#\" onClick=\"return mV('Psa',104,8);\">Psa 104:8</a>; <a href=\"#\" onClick=\"return mV('Isa',41,18);\">Isa 41:18</a>); also a low plain bounded by mountains, as the plain of Lebanon at the foot of Hermon around the sources of the Jordan (<a href=\"#\" onClick=\"return mV('Jos',11,17);\">Jos 11:17</a>; <a href=\"#\" onClick=\"return mV('Jos',12,7);\">12:7</a>), and the valley of Megiddo (<a href=\"#\" onClick=\"return mV('2Ch',35,22);\">2Ch 35:22</a>).<br><br>(2.) 'Emek, \"deep;\" \"a long, low plain\" (<a href=\"#\" onClick=\"return mV('Job',39,10,21);\">Job 39:10,21</a>; <a href=\"#\" onClick=\"return mV('Psa',65,13);\">Psa 65:13</a>; <a href=\"#\" onClick=\"return mV('Sgs',2,1);\">Sgs 2:1</a>), such as the plain of Esdraelon; the \"valley of giants\" (<a href=\"#\" onClick=\"return mV('Jos',15,8);\">Jos 15:8</a>), usually translated \"valley of Rephaim\" (<a href=\"#\" onClick=\"return mV('2Sa',5,18);\">2Sa 5:18</a>); of Elah (<a href=\"#\" onClick=\"return mV('1Sa',17,2);\">1Sa 17:2</a>), of Berachah (<a href=\"#\" onClick=\"return mV('2Ch',20,26);\">2Ch 20:26</a>); the king's \"dale\" (<a href=\"#\" onClick=\"return mV('Gen',14,17);\">Gen 14:17</a>); of Jehoshaphat (<a href=\"#\" onClick=\"return mV('Joe',3,2,12);\">Joe 3:2, 12</a>), of Achor (<a href=\"#\" onClick=\"return mV('Jos',7,24);\">Jos 7:24</a>; <a href=\"#\" onClick=\"return mV('Isa',65,10);\">Isa 65:10</a>), Succoth (<a href=\"#\" onClick=\"return mV('Psa',60,6);\">Psa 60:6</a>), Ajalon (<a href=\"#\" onClick=\"return mV('Jos',10,12);\">Jos 10:12</a>), Jezreel (<a href=\"#\" onClick=\"return mV('Hsa',1,5);\">Hsa 1:5</a>).<br><br>(3.) Ge, \"a bursting,\" a \"flowing together,\" a narrow glen or ravine, such as the valley of the children of Hinnom (<a href=\"#\" onClick=\"return mV('2Ki',23,10);\">2Ki 23:10</a>); of Eshcol (<a href=\"#\" onClick=\"return mV('Deu',1,24);\">Deu 1:24</a>); of Sorek (<a href=\"#\" onClick=\"return mV('Jdg',16,4);\">Jdg 16:4</a>), etc.<br><br>The \"valley of vision\" (<a href=\"#\" onClick=\"return mV('Isa',22,1);\">Isa 22:1</a>) is usually regarded as denoting Jerusalem, which \"may be so called,\" says Barnes (Com. on Isa.), \"either<br><br>(1) because there were several valleys within the city and adjacent to it, as the vale between Mount Zion and Moriah, the vale between Mount Moriah and Mount Ophel, between these and Mount Bezetha, and the valley of Jehoshaphat, the valley of the brook Kidron, etc., without the walls of the city; or<br><br>(2) more probably it was called the valley in reference to its being compassed with hills rising to a considerable elevation above the city\" (<a href=\"#\" onClick=\"return mV('Psa',125,2);\">Psa 125:2</a>; also <a href=\"#\" onClick=\"return mV('Jer',21,13);\">Jer 21:13</a>, where Jerusalem is called a \"valley\").<br><br>(4.) Heb. nahal, a wady or water-course (<a href=\"#\" onClick=\"return mV('Gen',26,19);\">Gen 26:19</a>; <a href=\"#\" onClick=\"return mV('Sgs',6,11);\">Sgs 6:11</a>).";
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eastonArray["$$T0003765"] = "<strong>Vashti:</strong> beautiful, the queen of Ahasuerus, who was deposed from her royal dignity because she refused to obey the king when he desired her to appear in the banqueting hall of Shushan the palace (<a href=\"#\" onClick=\"return mV('Est',1,'10-12');\">Est 1:10-12</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001254');\">ESTHER</a>.)";
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eastonArray["$$T0003766"] = "<strong>Vaticanus, Codex:</strong> is said to be the oldest extant vellum manuscript. It and the Codex Sinaiticus are the two oldest uncial manuscripts. They were probably written in the fourth century. The Vaticanus was placed in the Vatican Library at Rome by Pope Nicolas V. in 1448, its previous history being unknown. It originally consisted in all probability of a complete copy of the Septuagint and of the New Testament. It is now imperfect, and consists of 759 thin, delicate leaves, of which the New Testament fills 142. Like the Sinaiticus, it is of the greatest value to Biblical scholars in aiding in the formation of a correct text of the New Testament. It is referred to by critics as Codex B.";
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eastonArray["$$T0003767"] = "<strong>Veil, vail:</strong><br><br>(1.) Heb. mitpahath (<a href=\"#\" onClick=\"return mV('Rth',3,15);\">Rth 3:15</a>; marg., \"sheet\" or \"apron; \" R.V., \"mantle\"). In <a href=\"#\" onClick=\"return mV('Isa',3,22);\">Isa 3:22</a> this word is plural, rendered \"wimples;\" R.V., \"shawls\" i.e., wraps.<br><br>(2.) Massekah (<a href=\"#\" onClick=\"return mV('Isa',25,7);\">Isa 25:7</a>; in <a href=\"#\" onClick=\"return mV('Isa',28,20);\">Isa 28:20</a> rendered \"covering\"). The word denotes something spread out and covering or concealing something else (<a href=\"#\" onClick=\"return mV('2Cr',3,'13-15');\">2Cr 3:13-15</a>).<br><br>(3.) Masveh (<a href=\"#\" onClick=\"return mV('Exd',34,33,35);\">Exd 34:33, 35</a>), the veil on the face of Moses. This verse should be read, \"And when Moses had done speaking with them, he put a veil on his face,\" as in the Revised Version. When Moses spoke to them he was without the veil; only when he ceased speaking he put on the veil (<a href=\"#\" onClick=\"return mV('2Cr',3,13);\">2Cr 3:13</a>, etc.).<br><br>(4.) Paroheth (<a href=\"#\" onClick=\"return mV('Exd',26,'31-35');\">Exd 26:31-35</a>), the veil of the tabernacle and the temple, which hung between the holy place and the most holy (<a href=\"#\" onClick=\"return mV('2Ch',3,14);\">2Ch 3:14</a>). In the temple a partition wall separated these two places. In it were two folding-doors, which are supposed to have been always open, the entrance being concealed by the veil which the high priest lifted when he entered into the sanctuary on the day of Atonement. This veil was rent when Christ died on the cross (<a href=\"#\" onClick=\"return mV('Mat',27,51);\">Mat 27:51</a>; <a href=\"#\" onClick=\"return mV('Mar',15,38);\">Mar 15:38</a>; <a href=\"#\" onClick=\"return mV('Luk',23,45);\">Luk 23:45</a>).<br><br>(5.) Tza'iph (<a href=\"#\" onClick=\"return mV('Gen',24,65);\">Gen 24:65</a>). Rebekah \"took a vail and covered herself.\" (See also <a href=\"#\" onClick=\"return mV('Gen',38,14,19);\">Gen 38:14, 19</a>.) Hebrew women generally appeared in public without veils (<a href=\"#\" onClick=\"return mV('Gen',12,14);\">Gen 12:14</a>; <a href=\"#\" onClick=\"return mV('Gen',24,16);\">24:16</a>; <a href=\"#\" onClick=\"return mV('Gen',29,10);\">29:10</a>; <a href=\"#\" onClick=\"return mV('1Sa',1,12);\">1Sa 1:12</a>).<br><br>(6.) Radhidh (<a href=\"#\" onClick=\"return mV('Sgs',5,7);\">Sgs 5:7</a>, R.V. \"mantle; <a href=\"#\" onClick=\"return mV('Isa',3,23);\">Isa 3:23</a>). The word probably denotes some kind of cloak or wrapper.<br><br>(7.) Masak, the veil which hung before the entrance to the holy place (<a href=\"#\" onClick=\"return mV('Exd',26,36,37);\">Exd 26:36-37</a>).";
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eastonArray["$$T0003768"] = "<strong>Version:</strong> a translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003203');\">SAMARITAN PENTATEUCH</a>.)<br><br>1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Aramaic language and interpreted. These translations and paraphrases were at first oral, but they were afterwards reduced to writing, and thus targums, i.e., \"versions\" or \"translations\", have come down to us. The chief of these are,<br><br>(1.) The Onkelos Targum, i.e., the targum of Akelas=Aquila, a targum so called to give it greater popularity by comparing it with the Greek translation of Aquila mentioned below. This targum originated about the second century after Christ.<br><br>(2.) The targum of Jonathan ben Uzziel comes next to that of Onkelos in respect of age and value. It is more a paraphrase on the Prophets, however, than a translation. Both of these targums issued from the Jewish school which then flourished at Babylon.<br><br>2. The Greek Versions.<br><br>(1.) The oldest of these is the Septuagint, usually quoted as the LXX. The origin of this the most important of all the versions is involved in much obscurity. It derives its name from the popular notion that seventy-two translators were employed on it by the direction of Ptolemy Philadelphus, king of Egypt, and that it was accomplished in seventy-two days, for the use of the Jews residing in that country. There is no historical warrant for this notion. It is, however, an established fact that this version was made at Alexandria; that it was begun about 280 B.C., and finished about 200 or 150 B.C.; that it was the work of a number of translators who differed greatly both in their knowledge of Hebrew and of Greek; and that from the earliest times it has borne the name of \"The Septuagint\", i.e., The Seventy.<br><br>\"This version, with all its defects, must be of the greatest interest,<br><br>(a) as preserving evidence for the text far more ancient than the oldest Hebrew manuscripts;<br><br>(b) as the means by which the Greek Language was wedded to Hebrew thought;<br><br>(c) as the source of the great majority of quotations from the Old Testament by writers of the New Testament.<br><br>(2.) The New Testament manuscripts fall into two divisions, Uncials, written in Greek capitals, with no distinction at all between the different words, and very little even between the different lines; and Cursives, in small Greek letters, and with divisions of words and lines. The change between the two kinds of Greek writing took place about the tenth century. Only five manuscripts of the New Testament approaching to completeness are more ancient than this dividing date. The first, numbered A, is the Alexandrian manuscript. Though brought to this country by Cyril Lucar, patriarch of Constantinople, as a present to Charles I., it is believed that it was written, not in that capital, but in Alexandria; whence its title. It is now dated in the fifth century A.D. The second, known as B, is the Vatican manuscript. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003766');\">VATICANUS</a>.) The Third, C, or the Ephraem manuscript, was so called because it was written over the writings of Ephraem, a Syrian theological author, a practice very common in the days when writing materials were scarce and dear. It is believed that it belongs to the fifth century, and perhaps a slightly earlier period of it than the manuscript A. The fourth, D, or the manuscript of Beza, was so called because it belonged to the reformer Beza, who found it in the monastery of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in the sixth century. The fifth (called Aleph) is the Sinaitic manuscript. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003443');\">SINAITICUS</a>.)<br><br>3. The Syriac Versions. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003549');\">SYRIAC</a>.)<br><br>4. The Latin Versions. A Latin version of the Scriptures, called the \"Old Latin,\" which originated in North Africa, was in common use in the time of Tertullian (A.D. 150). Of this there appear to have been various copies or recensions made. That made in Italy, and called the Itala, was reckoned the most accurate. This translation of the Old Testament seems to have been made not from the original Hebrew but from the LXX.<br><br>This version became greatly corrupted by repeated transcription, and to remedy the evil Jerome (A.D. 329-420) was requested by Damasus, the bishop of Rome, to undertake a complete revision of it. It met with opposition at first, but was at length, in the seventh century, recognized as the \"Vulgate\" version. It appeared in a printed from about A.D. 1455, the first book that ever issued from the press. The Council of Trent (1546) declared it \"authentic.\" It subsequently underwent various revisions, but that which was executed (1592) under the sanction of Pope Clement VIII. was adopted as the basis of all subsequent editions. It is regarded as the sacred original in the Roman Catholic Church. All modern European versions have been more or less influenced by the Vulgate. This version reads <i>ipsa</i> instead of <i>ipse</i> in <a href=\"#\" onClick=\"return mV('Gen',3,15);\">Gen 3:15</a>, \"She shall bruise thy head.\"<br><br>5. There are several other ancient versions which are of importance for Biblical critics, but which we need not mention particularly, such as the Ethiopic, in the fourth century, from the LXX.; two Egyptian versions, about the fourth century, the Memphitic, circulated in Lower Egypt, and the Thebaic, designed for Upper Egypt, both from the Greek; the Gothic, written in the German language, but with the Greek alphabet, by Ulphilas (died A.D. 388), of which only fragments of the Old Testament remain; the Armenian, about A.D. 400; and the Slavonic, in the ninth century, for ancient Moravia. Other ancient versions, as the Arabic, the Persian, and the Anglo-Saxon, may be mentioned.<br><br>6. The history of the English versions begins properly with Wyckliffe. Portions, however, of the Scriptures were rendered into Saxon (as the Gospel according to John, by Bede, A.D. 735), and also into English (by Orme, called the \"Ormulum,\" a portion of the Gospels and of the Acts in the form of a metrical paraphrase, toward the close of the seventh century), long before Wyckliffe; but it is to him that the honour belongs of having first rendered the whole Bible into English (A.D. 1380). This version was made from the Vulgate, and renders <a href=\"#\" onClick=\"return mV('Gen',3,15);\">Gen 3:15</a> after that Version, \"She shall trede thy head.\"<br><br>This was followed by Tyndale's translation (1525-1531); Miles Coverdale's (1535-1553); Thomas Matthew's (1537), really, however, the work of John Rogers, the first martyr under the reign of Queen Mary. This was properly the first Authorized Version, Henry VIII. having ordered a copy of it to be got for every church. This took place in less than a year after Tyndale was martyred for the crime of translating the Scriptures. In 1539 Richard Taverner published a revised edition of Matthew's Bible. The Great Bible, so called from its great size, called also Cranmer's Bible, was published in 1539 and 1568. In the strict sense, the \"Great Bible\" is \"the only authorized version; for the Bishops' Bible and the present Bible [the A.V.] never had the formal sanction of royal authority.\" Next in order was the Geneva version (1557-1560); the Bishops' Bible (1568); the Rheims and Douai versions, under Roman Catholic auspices (1582, 1609); the Authorized Version (1611); and the Revised Version of the New Testament in 1880 and of the Old Testament in 1884.";
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eastonArray["$$T0003769"] = "<strong>Villages:</strong> (<a href=\"#\" onClick=\"return mV('Jdg',5,7,11);\">Jdg 5:7, 11</a>). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (<a href=\"#\" onClick=\"return mV('Deu',3,5);\">Deu 3:5</a>; <a href=\"#\" onClick=\"return mV('1Sa',6,18);\">1Sa 6:18</a>). Others, however, following the LXX. and the Vulgate versions, render the word \"rulers.\"";
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eastonArray["$$T0003770"] = "<strong>Vine:</strong> one of the most important products of Palestine. The first mention of it is in the history of Noah (<a href=\"#\" onClick=\"return mV('Gen',9,20);\">Gen 9:20</a>). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that \"they bare it between two upon a staff\" (<a href=\"#\" onClick=\"return mV('Num',13,23);\">Num 13:23</a>). The vineyards of En-gedi (<a href=\"#\" onClick=\"return mV('Sgs',1,14);\">Sgs 1:14</a>), Heshbon, Sibmah, Jazer, Elealeh (<a href=\"#\" onClick=\"return mV('Isa',16,'8-10');\">Isa 16:8-10</a>; <a href=\"#\" onClick=\"return mV('Jer',48,32,34);\">Jer 48:32, 34</a>), and Helbon (<a href=\"#\" onClick=\"return mV('Eze',27,18);\">Eze 27:18</a>), as well as of Eshcol, were celebrated.<br><br>The Church is compared to a vine (<a href=\"#\" onClick=\"return mV('Psa',80,8);\">Psa 80:8</a>), and Christ says of himself, \"I am the vine\" (<a href=\"#\" onClick=\"return mV('Jhn',15,1);\">Jhn 15:1</a>). In one of his parables also (<a href=\"#\" onClick=\"return mV('Mat',21,33);\">Mat 21:33</a>) our Lord compares his Church to a vineyard which \"a certain householder planted, and hedged round about,\" etc.<br><br><a href=\"#\" onClick=\"return mV('Hsa',10,1);\">Hsa 10:1</a> is rendered in the Revised Version, \"Israel is a luxuriant vine, which putteth forth his fruit,\" instead of \"Israel is an empty vine, he bringeth forth fruit unto himself,\" of the Authorized Version.";
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eastonArray["$$T0003771"] = "<strong>Vinegar:</strong> Heb. hometz, Gr. oxos, Fr. vin aigre; i.e., \"sour wine.\" The Hebrew word is rendered vinegar in <a href=\"#\" onClick=\"return mV('Psa',69,21);\">Psa 69:21</a>, a prophecy fulfilled in the history of the crucifixion (<a href=\"#\" onClick=\"return mV('Mat',27,34);\">Mat 27:34</a>). This was the common sour wine (posea) daily made use of by the Roman soldiers. They gave it to Christ, not in derision, but from compassion, to assuage his thirst. <a href=\"#\" onClick=\"return mV('Pro',10,26);\">Pro 10:26</a> shows that there was also a stronger vinegar, which was not fit for drinking. The comparison, \"vinegar upon nitre,\" probably means \"vinegar upon soda\" (as in the marg. of the R.V.), which then effervesces.";
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eastonArray["$$T0003772"] = "<strong>Vine of Sodom:</strong> referred to only in <a href=\"#\" onClick=\"return mV('Deu',32,32);\">Deu 32:32</a>. Among the many conjectures as to this tree, the most probable is that it is the 'osher of the Arabs, which abounds in the region of the Dead Sea. Its fruit are the so-called \"apples of Sodom,\" which, though beautiful to the eye, are exceedingly bitter to the taste. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001207');\">EN-GEDI</a>.) The people of Israel are referred to here by Moses as being utterly corrupt, bringing forth only bitter fruit.";
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eastonArray["$$T0003773"] = "<strong>Viol:</strong> Heb. nebel (<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>), a musical instrument, usually rendered \"psaltery\" (q.v.)";
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eastonArray["$$T0003774"] = "<strong>Viper:</strong> In <a href=\"#\" onClick=\"return mV('Job',20,16);\">Job 20:16</a>; <a href=\"#\" onClick=\"return mV('Isa',30,6);\">Isa 30:6</a>; <a href=\"#\" onClick=\"return mV('Isa',59,5);\">59:5</a>, the Heb. word eph'eh is thus rendered. The Hebrew word, however, probably denotes a species of poisonous serpents known by the Arabic name of 'el ephah. Tristram has identified it with the sand viper, a species of small size common in sandy regions, and frequently found under stones by the shores of the Dead Sea. It is rapid in its movements, and highly poisonous. In the New Testament <i>echidne</i> is used (<a href=\"#\" onClick=\"return mV('Mat',3,7);\">Mat 3:7</a>; <a href=\"#\" onClick=\"return mV('Mat',12,34);\">12:34</a>; <a href=\"#\" onClick=\"return mV('Mat',23,33);\">23:33</a>) for any poisonous snake. The viper mentioned in <a href=\"#\" onClick=\"return mV('Act',28,3);\">Act 28:3</a> was probably the <i>vipera aspis</i>, or the Mediterranean viper. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000085');\">ADDER</a>.)";
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eastonArray["$$T0003775"] = "<strong>Virgin:</strong> In a prophecy concerning our Lord, Isaiah (<a href=\"#\" onClick=\"return mV('Isa',7,14);\">Isa 7:14</a>) says, \"A virgin [R.V. marg., 'the virgin'] shall conceive, and bear a son\" (<a href=\"#\" onClick=\"return mV('Luk',1,'31-35');\">Luk 1:31-35</a>). The people of the land of Zidon are thus referred to by Isaiah (<a href=\"#\" onClick=\"return mV('Isa',23,12);\">Isa 23:12</a>), \"O thou oppressed virgin, daughter of Zidon;\" and of the people of Israel, Jeremiah (<a href=\"#\" onClick=\"return mV('Jer',18,13);\">Jer 18:13</a>) says, \"The virgin of Israel hath done a very horrible thing.\"";
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eastonArray["$$T0003776"] = "<strong>Vision:</strong> (<a href=\"#\" onClick=\"return mV('Luk',1,22);\">Luk 1:22</a>), a vivid apparition, not a dream (<a href=\"#\" onClick=\"return mV('Luk',24,23);\">Luk 24:23</a>; <a href=\"#\" onClick=\"return mV('Act',26,19);\">Act 26:19</a>; <a href=\"#\" onClick=\"return mV('2Cr',12,1);\">2Cr 12:1</a>).";
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eastonArray["$$T0003777"] = "<strong>Vows:</strong> voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (<a href=\"#\" onClick=\"return mV('Gen',28,'18-22');\">Gen 28:18-22</a>; <a href=\"#\" onClick=\"return mV('Lev',7,16);\">Lev 7:16</a>; <a href=\"#\" onClick=\"return mV('Num',30,'2-13');\">Num 30:2-13</a>; <a href=\"#\" onClick=\"return mV('Deu',23,18);\">Deu 23:18</a>; <a href=\"#\" onClick=\"return mV('Jdg',11,30,39);\">Jdg 11:30, 39</a>; <a href=\"#\" onClick=\"return mV('1Sa',1,11);\">1Sa 1:11</a>; <a href=\"#\" onClick=\"return mV('Jon',1,16);\">Jon 1:16</a>; <a href=\"#\" onClick=\"return mV('Act',18,18);\">Act 18:18</a>; <a href=\"#\" onClick=\"return mV('Act',21,23);\">21:23</a>).";
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eastonArray["$$T0003778"] = "<strong>Vulture:</strong><br><br>(1.) Heb. da'ah (<a href=\"#\" onClick=\"return mV('Lev',11,14);\">Lev 11:14</a>). In the parallel passage (<a href=\"#\" onClick=\"return mV('Deu',14,13);\">Deu 14:13</a>) the Hebrew word used is <i>ra'ah</i>, rendered \"glede;\" LXX., \"gups;\" Vulg., \"milvus.\" A species of ravenous bird, distinguished for its rapid flight. \"When used without the epithet 'red,' the name is commonly confined to the black kite. The habits of the bird bear out the allusion in <a href=\"#\" onClick=\"return mV('Isa',34,15);\">Isa 34:15</a>, for it is, excepting during the winter three months, so numerous everywhere in Palestine as to be almost gregarious.\" (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001101');\">EAGLE</a>.)<br><br>(2.) In <a href=\"#\" onClick=\"return mV('Job',28,7);\">Job 28:7</a> the Heb. 'ayyah is thus rendered. The word denotes a clamorous and a keen-sighted bird of prey. In <a href=\"#\" onClick=\"return mV('ev',11,14);\">Lev 11:14</a> and <a href=\"#\" onClick=\"return mV('Deu',14,13);\">Deu 14:13</a> it is rendered \"kite\" (q.v.).";
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eastonArray["$$T0003779"] = "<strong>Wafers:</strong> thin cakes (<a href=\"#\" onClick=\"return mV('Exd',16,31);\">Exd 16:31</a>; <a href=\"#\" onClick=\"return mV('Exd',29,2,23);\">29:2, 23</a>; <a href=\"#\" onClick=\"return mV('Lev',2,4);\">Lev 2:4</a>; <a href=\"#\" onClick=\"return mV('Lev',7,12);\">7:12</a>; <a href=\"#\" onClick=\"return mV('Lev',8,26);\">8:26</a>; <a href=\"#\" onClick=\"return mV('Num',6,15,19);\">Num 6:15, 19</a>) used in various offerings.";
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eastonArray["$$T0003780"] = "<strong>Wages:</strong> Rate of (only in <a href=\"#\" onClick=\"return mV('Mat',20,2);\">Mat 20:2</a>); to be punctually paid (<a href=\"#\" onClick=\"return mV('Lev',19,13);\">Lev 19:13</a>; <a href=\"#\" onClick=\"return mV('Deu',24,14,15);\">Deu 24:14-15</a>); judgements threatened against the withholding of (<a href=\"#\" onClick=\"return mV('Jer',22,13);\">Jer 22:13</a>; <a href=\"#\" onClick=\"return mV('Mal',3,5);\">Mal 3:5</a>; <a href=\"#\" onClick=\"return mV('Jam',5,4);\">Jam 5:4</a>); paid in money (<a href=\"#\" onClick=\"return mV('Mat',20,'1-14');\">Mat 20:1-14</a>); to Jacob in kind (<a href=\"#\" onClick=\"return mV('Gen',29,15,20);\">Gen 29:15, 20</a>; <a href=\"#\" onClick=\"return mV('Gen',30,28);\">30:28</a>; <a href=\"#\" onClick=\"return mV('Gen',31,7,8,41);\">31:7-8, 41</a>).";
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eastonArray["$$T0003781"] = "<strong>Wagon:</strong> Heb. aghalah; so rendered in <a href=\"#\" onClick=\"return mV('Gen',45,19,21,27);\">Gen 45:19, 21, 27</a>; <a href=\"#\" onClick=\"return mV('Gen',46,5);\">46:5</a>; <a href=\"#\" onClick=\"return mV('Num',7,3,7,8);\">Num 7:3, 7, 8</a>, but elsewhere rendered \"cart\" (<a href=\"#\" onClick=\"return mV('1Sa',6,7);\">1Sa 6:7</a>, etc.). This vehicle was used for peaceful purposes. In <a href=\"#\" onClick=\"return mV('Eze',23,24);\">Eze 23:24</a>, however, it is the rendering of a different Hebrew word, and denotes a war-chariot.";
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eastonArray["$$T0003782"] = "<strong>Wailing-place, Jews':</strong> a section of the western wall of the temple area, where the Jews assemble every Friday afternoon to bewail their desolate condition (<a href=\"#\" onClick=\"return mV('Psa',79,1,4,5);\">Psa 79:1, 4-5</a>). The stones in this part of the wall are of great size, and were placed, as is generally believed, in the position in which they are now found in the time of Solomon. \"The congregation at the wailing-place is one of the most solemn gatherings left to the Jewish Church, and as the writer gazed at the motley concourse he experienced a feeling of sorrow that the remnants of the chosen race should be heartlessly thrust outside the sacred enclosure of their fathers' holy temple by men of an alien race and an alien creed. Many of the elders, seated on the ground, with their backs against the wall, on the west side of the area, and with their faces turned toward the eternal house, read out of their well-thumbed Hebrew books passages from the prophetic writings, such as <a href=\"#\" onClick=\"return mV('Isa',64,'9-12');\">Isa 64:9-12</a>\" (King's Recent Discoveries, etc.). The wailing-place of the Jews, viewed in its past spiritual and historic relations, is indeed \"the saddest nook in this vale of tears.\" (See <a href=\"#\" onClick=\"return doDictLookup ('ET0002235');\">LAMENTATIONS, BOOK OF</a>.)";
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eastonArray["$$T0003783"] = "<strong>Wall:</strong> Cities were surrounded by walls, as distinguished from \"unwalled villages\" (<a href=\"#\" onClick=\"return mV('Eze',38,11);\">Eze 38:11</a>; <a href=\"#\" onClick=\"return mV('Lev',25,'29-34');\">Lev 25:29-34</a>). They were made thick and strong (<a href=\"#\" onClick=\"return mV('Num',13,28);\">Num 13:28</a>; <a href=\"#\" onClick=\"return mV('Deu',3,5);\">Deu 3:5</a>). Among the Jews walls were built of stone, some of those in the temple being of great size (<a href=\"#\" onClick=\"return mV('1Ki',6,7);\">1Ki 6:7</a>; <a href=\"#\" onClick=\"return mV('1Ki',7,'9-12');\">7:9-12</a>; <a href=\"#\" onClick=\"return mV('1Ki',20,30);\">20:30</a>; <a href=\"#\" onClick=\"return mV('Mar',13,1,2);\">Mar 13:1-2</a>). The term is used metaphorically of security and safety (<a href=\"#\" onClick=\"return mV('Isa',26,1);\">Isa 26:1</a>; <a href=\"#\" onClick=\"return mV('Isa',60,18);\">60:18</a>; <a href=\"#\" onClick=\"return mV('Rev',21,'12-20');\">Rev 21:12-20</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0001321');\">FENCE</a>.)";
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eastonArray["$$T0003784"] = "<strong>Wandering:</strong> of the Israelites in the wilderness in consequence of their rebellious fears to enter the Promised Land (<a href=\"#\" onClick=\"return mV('Num',14,'26-35');\">Num 14:26-35</a>). They wandered for forty years before they were permitted to cross the Jordan (<a href=\"#\" onClick=\"return mV('Jos',4,19);\">Jos 4:19</a>; <a href=\"#\" onClick=\"return mV('Jos',5,6);\">5:6</a>).<br><br>The record of these wanderings is given in <a href=\"#\" onClick=\"return mV('Num',33,'1-49');\">Num 33:1-49</a>. Many of the stations at which they camped cannot now be identified.<br><br>Questions of an intricate nature have been discussed regarding the \"Wanderings,\" but it is enough for us to take the sacred narrative as it stands, and rest assured that \"He led them forth by the right way\" (<a href=\"#\" onClick=\"return mV('Psa',107,'1-7','33-35');\">Psa 107:1-7, 33-35</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0003811');\">WILDERNESS</a>.)";
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eastonArray["$$T0003785"] = "<strong>War:</strong> The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.<br><br>In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of Israel from first to last presents but few periods of peace.<br><br>The Christian life is represented as a warfare, and the Christian graces are also represented under the figure of pieces of armour (<a href=\"#\" onClick=\"return mV('Eph',6,'11-17');\">Eph 6:11-17</a>; <a href=\"#\" onClick=\"return mV('1Th',5,8);\">1Th 5:8</a>; <a href=\"#\" onClick=\"return mV('2Ti',2,'3-4');\">2Ti 2:3-4</a>). The final blessedness of believers is attained as the fruit of victory (<a href=\"#\" onClick=\"return mV('Rev',3,21);\">Rev 3:21</a>).";
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eastonArray["$$T0003786"] = "<strong>Ward:</strong> a prison (<a href=\"#\" onClick=\"return mV('Gen',40,3,4);\">Gen 40:3-4</a>); a watch-station (<a href=\"#\" onClick=\"return mV('Isa',21,8);\">Isa 21:8</a>); a guard (<a href=\"#\" onClick=\"return mV('Neh',13,30);\">Neh 13:30</a>).";
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eastonArray["$$T0003787"] = "<strong>Wars of the Lord, The Book of the:</strong> (<a href=\"#\" onClick=\"return mV('Num',21,14,15);\">Num 21:14-15</a>), some unknown book so called (<a href=\"#\" onClick=\"return mV('Gen',14,'14-16');\">Gen 14:14-16</a>; <a href=\"#\" onClick=\"return mV('Exd',17,'8-16');\">Exd 17:8-16</a>; <a href=\"#\" onClick=\"return mV('Num',14,'40-45');\">Num 14:40-45</a>; <a href=\"#\" onClick=\"return mV('Num',21,'1-3','21-25', '33-35');\">21:1-3, 21-25, 33-35</a>; <a href=\"#\" onClick=\"return mV('Num',31,'1-');\">31</a>. The wars here recorded might be thus designated).";
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eastonArray["$$T0003788"] = "<strong>Washing:</strong> (<a href=\"#\" onClick=\"return mV('Mar',7,'1-9');\">Mar 7:1-9</a>). The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which \"the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, 'rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.'\" To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such precepts about ceremonial washing Mark here refers. (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000051');\">ABLUTION</a>.)";
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eastonArray["$$T0003789"] = "<strong>Watches:</strong> the periods into which the time between sunset and sunrise was divided. They are so called because watchmen relieved each other at each of these periods. There are frequent references in Scripture to the duties of watchmen who were appointed to give notice of the approach of an enemy (<a href=\"#\" onClick=\"return mV('2Sa',18,'24-27');\">2Sa 18:24-27</a>; <a href=\"#\" onClick=\"return mV('2Ki',9,'17-20');\">2Ki 9:17-20</a>; <a href=\"#\" onClick=\"return mV('Isa',21,'5-9');\">Isa 21:5-9</a>). They were sometimes placed for this purpose on watch-towers (<a href=\"#\" onClick=\"return mV('2Ki',17,9);\">2Ki 17:9</a>; <a href=\"#\" onClick=\"return mV('2Ki',18,8);\">18:8</a>). Ministers or teachers are also spoken of under this title (<a href=\"#\" onClick=\"return mV('Jer',6,17);\">Jer 6:17</a>; <a href=\"#\" onClick=\"return mV('Eze',33,'2-9');\">Eze 33:2-9</a>; <a href=\"#\" onClick=\"return mV('Hbr',13,17);\">Hbr 13:17</a>).<br><br>The watches of the night were originally three in number,<br><br>(1) \"the beginning of the watches\" (<a href=\"#\" onClick=\"return mV('Lam',2,19);\">Lam 2:19</a>);<br><br>(2) \"the middle watch\" (<a href=\"#\" onClick=\"return mV('Jdg',7,19);\">Jdg 7:19</a>); and<br><br>(3) \"the morning watch\" (<a href=\"#\" onClick=\"return mV('Exd',14,24);\">Exd 14:24</a>; <a href=\"#\" onClick=\"return mV('1Sa',11,11);\">1Sa 11:11</a>), which extended from two o'clock to sunrise. But in the New Testament we read of four watches, a division probably introduced by the Romans (<a href=\"#\" onClick=\"return mV('Mat',14,25);\">Mat 14:25</a>; <a href=\"#\" onClick=\"return mV('Mar',6,48);\">Mar 6:48</a>; <a href=\"#\" onClick=\"return mV('Luk',12,38);\">Luk 12:38</a>). (See <a href=\"#\" onClick=\"return doDictLookup ('ET0000984');\">DAY</a>.)";
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eastonArray["$$T0003790"] = "<strong>Watchings:</strong> (<a href=\"#\" onClick=\"return mV('2Cr',6,5);\">2Cr 6:5</a>), lit. \"sleeplessnesses,\" the result of \"manual labour, teaching, travelling, meditating, praying, cares, and the like\" (Meyer's Com.).";
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eastonArray["$$T0003791"] = "<strong>Water of jealousy:</strong> a phrase employed (not, however, in Scripture) to denote the water used in the solemn ordeal prescribed by the law of Moses (<a href=\"#\" onClick=\"return mV('Num',5,'11-31');\">Num 5:11-31</a>) in cases of \"jealousy.\"";
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eastonArray["$$T0003792"] = "<strong>Water of purification:</strong> used in cases of ceremonial cleansings at the consecration of the Levites (<a href=\"#\" onClick=\"return mV('Num',8,7);\">Num 8:7</a>). It signified, figuratively, that purifying of the heart which must characterize the servants of God.";
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eastonArray["$$T0003793"] = "<strong>Water of separation:</strong> used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body <a href=\"#\" onClick=\"return mV('Num',19,'1-')\">Num 19</a>).";
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eastonArray["$$T0003794"] = "<strong>Waterspouts:</strong> (<a href=\"#\" onClick=\"return mV('Psa',42,7);\">Psa 42:7</a>; marg. R.V., \"cataracts\"). If we regard this psalm as descriptive of David's feelings when banished from Jerusalem by the revolt of Absalom, this word may denote \"waterfalls,\" inasmuch as Mahanaim, where he abode, was near the Jabbok, and the region abounded with rapids and falls.";
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eastonArray["$$T0003795"] = "<strong>Wave offerings:</strong> parts of peace-offerings were so called, because they were waved by the priests (<a href=\"#\" onClick=\"return mV('Exd',29,24,26,27);\">Exd 29:24, 26-27</a>; <a href=\"#\" onClick=\"return mV('Lev',7,'20-34');\">Lev 7:20-34</a>; <a href=\"#\" onClick=\"return mV('Lev',8,27);\">8:27</a>; <a href=\"#\" onClick=\"return mV('Lev',9,21);\">9:21</a>; <a href=\"#\" onClick=\"return mV('Lev',10,14,15);\">10:14-15</a>, etc.), in token of a solemn special presentation to God. They then became the property of the priests. The first-fruits, a sheaf of barley, offered at the feast of Pentecost (<a href=\"#\" onClick=\"return mV('Lev',23,'17-20');\">Lev 23:17-20</a>), and wheat-bread, the first-fruits of the second harvest, offered at the Passover (10-14), were wave-offerings.";
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eastonArray["$$T0003796"] = "<strong>Wax:</strong> Made by melting the combs of bees. Mentioned (<a href=\"#\" onClick=\"return mV('Psa',22,14);\">Psa 22:14</a>; <a href=\"#\" onClick=\"return mV('Psa',68,2);\">68:2</a>; <a href=\"#\" onClick=\"return mV('Psa',97,5);\">97:5</a>; <a href=\"#\" onClick=\"return mV('Mic',1,4);\">Mic 1:4</a>) in illustration.";
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eastonArray["$$T0003797"] = "<strong>Wean:</strong> Among the Hebrews children (<a href=\"#\" onClick=\"return mV('Exd',2,'7-9');\">Exd 2:7-9</a>; <a href=\"#\" onClick=\"return mV('1Sa',1,23);\">1Sa 1:23</a>; <a href=\"#\" onClick=\"return mV('Sgs',8,1);\">Sgs 8:1</a>) were not generally weaned till they were three or four years old.";
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eastonArray["$$T0003798"] = "<strong>Weasel:</strong> (Heb. holedh), enumerated among unclean animals (<a href=\"#\" onClick=\"return mV('Lev',11,29);\">Lev 11:29</a>). Some think that this Hebrew word rather denotes the mole (<i>Spalax typhlus</i>) common in Palestine. There is no sufficient reason, however, to depart from the usual translation. The weasel tribe are common also in Palestine.";
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eastonArray["$$T0003799"] = "<strong>Weaving, weavers:</strong> Weaving was an art practised in very early times (<a href=\"#\" onClick=\"return mV('Exd',35,35);\">Exd 35:35</a>). The Egyptians were specially skilled in it (<a href=\"#\" onClick=\"return mV('Isa',19,9);\">Isa 19:9</a>; <a href=\"#\" onClick=\"return mV('Eze',27,7);\">Eze 27:7</a>), and some have regarded them as its inventors.<br><br>In the wilderness, the Hebrews practised it (<a href=\"#\" onClick=\"return mV('Exd',26,1,8);\">Exd 26:1, 8</a>; <a href=\"#\" onClick=\"return mV('Exd',28,4,39);\">28:4, 39</a>; <a href=\"#\" onClick=\"return mV('Lev',13,47);\">Lev 13:47</a>). It is referred to in subsequent times as specially the women's work (<a href=\"#\" onClick=\"return mV('2Ki',23,7);\">2Ki 23:7</a>; <a href=\"#\" onClick=\"return mV('Pro',31,13,24);\">Pro 31:13, 24</a>). No mention of the loom is found in Scripture, but we read of the \"shuttle\" (<a href=\"#\" onClick=\"return mV('Job',7,6);\">Job 7:6</a>), \"the pin\" of the beam (<a href=\"#\" onClick=\"return mV('Jdg',16,14);\">Jdg 16:14</a>), \"the web\" (<a href=\"#\" onClick=\"return mV('Jdg',16,13,14);\">Jdg 16:13-14</a>), and \"the beam\" (<a href=\"#\" onClick=\"return mV('1Sa',17,7);\">1Sa 17:7</a>; <a href=\"#\" onClick=\"return mV('2Sa',21,19);\">2Sa 21:19</a>). The rendering, \"with pining sickness,\" in <a href=\"#\" onClick=\"return mV('Isa',38,12);\">Isa 38:12</a> (A.V.) should be, as in the Revised Version, \"from the loom,\" or, as in the margin, \"from the thrum.\" We read also of the \"warp\" and \"woof\" (<a href=\"#\" onClick=\"return mV('Lev',13,48,49,'51-53',58,59);\">Lev 13:48-49, 51-53, 58-59</a>), but the Revised Version margin has, instead of \"warp,\" \"woven or knitted stuff.\"";
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