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60 lines
46 KiB
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eastonArray["$$T0000350"] = "<b>Asshur:</b> second son of Shem (<a href=\"#\" onClick=\"return mV('Gen',10,22);\">Gen 10:22</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,17);\">1Ch 1:17</a>). He went from the land of Shinar and built Nineveh, etc. (<a href=\"#\" onClick=\"return mV('Gen',10,11,12);\">Gen 10:11-12</a>). He probably gave his name to Assyria, which is the usual translation of the word, although the form Asshur is sometimes retained (<a href=\"#\" onClick=\"return mV('Num',24,22,24);\">Num 24:22, 24</a>; <a href=\"#\" onClick=\"return mV('Eze',27,23);\">Eze 27:23</a>, etc.). In <a href=\"#\" onClick=\"return mV('Gen',2,14);\">Gen 2:14</a> \"Assyria\" ought to be \"Asshur,\" which was the original capital of Assyria, a city represented by the mounds of Kalah Sherghat, on the west bank of the Tigris. This city was founded by Bel-kap-kapu about B.C. 1700. At a later date the capital was shifted to Ninua, or Nineveh, now Koyunjik, on the eastern bank of the river. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000688');\">CALAH</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0002735');\">NINEVEH</a>.)";
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eastonArray["$$T0000351"] = "<b>Assos:</b> a sea-port town of Proconsular Asia, in the district of Mysia, on the north shore of the Gulf of Adramyttium. Paul came hither on foot along the Roman road from Troas (<a href=\"#\" onClick=\"return mV('Act',20,13,14);\">Act 20:13-14</a>), a distance of 20 miles. It was about 30 miles distant from Troas by sea. The island of Lesbos lay opposite it, about 7 miles distant.";
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eastonArray["$$T0000352"] = "<b>Assurance:</b> The resurrection of Jesus (<a href=\"#\" onClick=\"return mV('Act',17,31);\">Act 17:31</a>) is the \"assurance\" (Gr. pistis, generally rendered \"faith\") or pledge God has given that his revelation is true and worthy of acceptance. The \"full assurance [Gr. plerophoria, 'full bearing'] of faith\" (<a href=\"#\" onClick=\"return mV('Hbr',10,22);\">Hbr 10:22</a>) is a fulness of faith in God which leaves no room for doubt. The \"full assurance of understanding\" (<a href=\"#\" onClick=\"return mV('Col',2,2);\">Col 2:2</a>) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The \"full assurance of hope\" (<a href=\"#\" onClick=\"return mV('Hbr',6,11);\">Hbr 6:11</a>) is a sure and well-grounded expectation of eternal glory (<a href=\"#\" onClick=\"return mV('2Ti',4,7,8);\">2Ti 4:7-8</a>). This assurance of hope is the assurance of a man's own particular salvation.<br><br>This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (<a href=\"#\" onClick=\"return mV('Hbr',6,18);\">Hbr 6:18</a>), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (<a href=\"#\" onClick=\"return mV('Rom',8,16);\">Rom 8:16</a>). That such a certainty may be attained appears from the testimony of Scripture (<a href=\"#\" onClick=\"return mV('Rom',8,16);\">Rom 8:16</a>; <a href=\"#\" onClick=\"return mV('1Jo',2,3);\">1Jo 2:3</a>; <a href=\"#\" onClick=\"return mV('1Jo',3,14);\">3:14</a>), from the command to seek after it (<a href=\"#\" onClick=\"return mV('Hbr',6,11);\">Hbr 6:11</a>; <a href=\"#\" onClick=\"return mV('2Pe',1,10);\">2Pe 1:10</a>), and from the fact that it has been attained (<a href=\"#\" onClick=\"return mV('2Ti',1,12);\">2Ti 1:12</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,7,8);\">4:7-8</a>; <a href=\"#\" onClick=\"return mV('1Jo',2,3);\">1Jo 2:3</a>; <a href=\"#\" onClick=\"return mV('1Jo',4,16);\">4:16</a>).<br><br>This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently also in the order of time. True believers may be destitute of it. Trust itself is something different from the evidence that we do trust. Believers, moreover, are exhorted to go on to something beyond what they at present have when they are exhorted to seek the grace of full assurance (<a href=\"#\" onClick=\"return mV('Hbr',10,22);\">Hbr 10:22</a>; <a href=\"#\" onClick=\"return mV('2Pe',1,'5-10');\">2Pe 1:5-10</a>). The attainment of this grace is a duty, and is to be diligently sought.<br><br>\"Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty.\"<br><br>This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001302');\">FAITH</a>.)";
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eastonArray["$$T0000353"] = "<b>Assyria:</b> the name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (<a href=\"#\" onClick=\"return mV('Gen',10,22);\">Gen 10:22</a>), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the \"Romans of the East.\"<br><br>Of the early history of the kingdom of Assyria little is positively known. In B.C. 1120 Tiglath-pileser I., the greatest of the Assyrian kings, \"crossed the Euphrates, defeated the kings of the Hittites, captured the city of Carchemish, and advanced as far as the shores of the Mediterranean.\" He may be regarded as the founder of the first Assyrian empire. After this the Assyrians gradually extended their power, subjugating the states of Northern Syria. In the reign of Ahab, king of Israel, Shalmaneser II. marched an army against the Syrian states, whose allied army he encountered and vanquished at Karkar. This led to Ahab's casting off the yoke of Damascus and allying himself with Judah. Some years after this the Assyrian king marched an army against Hazael, king of Damascus. He besieged and took that city. He also brought under tribute Jehu, and the cities of Tyre and Sidon.<br><br>About a hundred years after this (B.C. 745) the crown was seized by a military adventurer called Pul, who assumed the name of Tiglath-pileser III. He directed his armies into Syria, which had by this time regained its independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and thus was compelled by Tiglath-pileser to do him homage and pay a yearly tribute.<br><br>In B.C. 738, in the reign of Menahem, king of Israel, Pul invaded Israel, and imposed on it a heavy tribute (<a href=\"#\" onClick=\"return mV('2Ki',15,19);\">2Ki 15:19</a>). Ahaz, the king of Judah, when engaged in a war against Israel and Syria, appealed for help to this Assyrian king by means of a present of gold and silver (<a href=\"#\" onClick=\"return mV('2Ki',16,8);\">2Ki 16:8</a>); who accordingly \"marched against Damascus, defeated and put Rezin to death, and besieged the city itself.\" Leaving a portion of his army to continue the siege, \"he advanced through the province east of Jordan, spreading fire and sword,\" and became master of Philistia, and took Samaria and Damascus. He died B.C. 727, and was succeeded by Shalmanezer IV., who ruled till B.C. 722. He also invaded Syria (<a href=\"#\" onClick=\"return mV('2Ki',17,5);\">2Ki 17:5</a>), but was deposed in favour of Sargon (q.v.) the Tartan, or commander-in-chief of the army, who took Samaria (q.v.) after a siege of three years, and so put an end to the kingdom of Israel, carrying the people away into captivity, B.C. 722 (<a href=\"#\" onClick=\"return mV('2Ki',17,'1-6',24);\">2Ki 17:1-6, 24</a>; <a href=\"#\" onClick=\"return mV('2Ki',18,7,9);\">18:7, 9</a>). He also overran the land of Judah, and took the city of Jerusalem (<a href=\"#\" onClick=\"return mV('Isa',10,6,12,22,24,34);\">Isa 10:6, 12, 22, 24, 34</a>). Mention is next made of Sennacherib [B.C. 705], the son and successor of Sargon (<a href=\"#\" onClick=\"return mV('2Ki',18,13);\">2Ki 18:13</a>; <a href=\"#\" onClick=\"return mV('2Ki',19,37);\">19:37</a>; <a href=\"#\" onClick=\"return mV('Isa',7,17,18);\">Isa 7:17-18</a>); and then of Esar-haddon, his son and successor, who took Manasseh, king of Judah, captive, and kept him for some time a prisoner at Babylon, which he alone of all the Assyrian kings made the seat of his government (<a href=\"#\" onClick=\"return mV('2Ki',19,37);\">2Ki 19:37</a>; <a href=\"#\" onClick=\"return mV('Isa',37,38);\">Isa 37:38</a>).<br><br>Assur-bani-pal, the son of Esarhaddon, became king, and in <a href=\"#\" onClick=\"return mV('Ezr',4,10);\">Ezr 4:10</a> is referred to as Asnapper. From an early period Assyria had entered on a conquering career, and having absorbed Babylon, the kingdoms of Hamath, Damascus, and Samaria, it conquered Phoenicia, and made Judea feudatory, and subjected Philistia and Idumea. At length, however, its power declined. In B.C. 727 the Babylonians threw off the rule of the Assyrians, under the leadership of the powerful Chaldean prince Merodach-baladan (<a href=\"#\" onClick=\"return mV('2Ki',20,12);\">2Ki 20:12</a>), who, after twelve years, was subdued by Sargon, who now reunited the kingdom, and ruled over a vast empire. But on his death the smouldering flames of rebellion again burst forth, and the Babylonians and Medes successfully asserted their independence (B.C. 625), and Assyria fell according to the prophecies of Isaiah (<a href=\"#\" onClick=\"return mV('Isa',10,'5-19');\">Isa 10:5-19</a>), Nahum (<a href=\"#\" onClick=\"return mV('Nah',3,19);\">Nah 3:19</a>), and Zephaniah (<a href=\"#\" onClick=\"return mV('Zep',3,13);\">Zep 3:13</a>), and the many separate kingdoms of which it was composed ceased to recognize the \"great king\" (<a href=\"#\" onClick=\"return mV('2Ki',18,19);\">2Ki 18:19</a>; <a href=\"#\" onClick=\"return mV('Isa',36,4);\">Isa 36:4</a>). Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',31,'1-')\">Eze 31</a>) attests (about B.C. 586) how completely Assyria was overthrown. It ceases to be a nation. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002735');\">NINEVEH</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0000409');\">BABYLON</a>.)";
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eastonArray["$$T0000354"] = "<b>Astrologer:</b> (<a href=\"#\" onClick=\"return mV('Dan',1,20);\">Dan 1:20</a>; <a href=\"#\" onClick=\"return mV('Dan',2,2,10,27);\">2:2, 10, 27</a>, etc.) Heb. 'ashshaph', an enchanter, one who professes to divine future events by the appearance of the stars. This science flourished among the Chaldeans. It was positively forbidden to the Jews (<a href=\"#\" onClick=\"return mV('Deu',4,19);\">Deu 4:19</a>; <a href=\"#\" onClick=\"return mV('Deu',18,10);\">18:10</a>; <a href=\"#\" onClick=\"return mV('Isa',47,13);\">Isa 47:13</a>).";
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eastonArray["$$T0000355"] = "<b>Astronomy:</b> The Hebrews were devout students of the wonders of the starry firmanent (<a href=\"#\" onClick=\"return mV('Amo',5,8);\">Amo 5:8</a>; <a href=\"#\" onClick=\"return mV('Psa',19,'1-')\">Psa 19</a>). In the Book of Job, which is the oldest book of the Bible in all probability, the constellations are distinguished and named. Mention is made of the \"morning star\" (<a href=\"#\" onClick=\"return mV('Rev',2,28);\">Rev 2:28</a>; <a href=\"#\" onClick=\"return mV('Isa',14,12);\">Isa 14:12</a>), the \"seven stars\" and \"Pleiades,\" \"Orion,\" \"Arcturus,\" the \"Great Bear\" (<a href=\"#\" onClick=\"return mV('Amo',5,8);\">Amo 5:8</a>; <a href=\"#\" onClick=\"return mV('Job',9,9);\">Job 9:9</a>; <a href=\"#\" onClick=\"return mV('Job',38,31);\">38:31</a>), \"the crooked serpent,\" Draco (<a href=\"#\" onClick=\"return mV('Job',26,13);\">Job 26:13</a>), the Dioscuri, or Gemini, \"Castor and Pollux\" (<a href=\"#\" onClick=\"return mV('Act',28,11);\">Act 28:11</a>). The stars were called \"the host of heaven\" (<a href=\"#\" onClick=\"return mV('Isa',40,26);\">Isa 40:26</a>; <a href=\"#\" onClick=\"return mV('Jer',33,22);\">Jer 33:22</a>).<br><br>The oldest divisions of time were mainly based on the observation of the movements of the heavenly bodies, the \"ordinances of heaven\" (<a href=\"#\" onClick=\"return mV('Gen',1,'14-18');\">Gen 1:14-18</a>; <a href=\"#\" onClick=\"return mV('Job',38,33);\">Job 38:33</a>; <a href=\"#\" onClick=\"return mV('Jer',31,35);\">Jer 31:35</a>; <a href=\"#\" onClick=\"return mV('Jer',33,25);\">33:25</a>). Such observations led to the division of the year into months and the mapping out of the appearances of the stars into twelve portions, which received from the Greeks the name of the \"zodiac.\" The word \"Mazzaroth\" (<a href=\"#\" onClick=\"return mV('Job',38,32);\">Job 38:32</a>) means, as the margin notes, \"the twelve signs\" of the zodiac. Astronomical observations were also necessary among the Jews in order to the fixing of the proper time for sacred ceremonies, the \"new moons,\" the \"passover,\" etc. Many allusions are found to the display of God's wisdom and power as seen in the starry heavens (<a href=\"#\" onClick=\"return mV('Psa',8,'1-')\">Psa 8</a>; <a href=\"#\" onClick=\"return mV('Psa',19,'1-6');\">19:1-6</a>; <a href=\"#\" onClick=\"return mV('Isa',51,6);\">Isa 51:6</a>, etc.)";
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eastonArray["$$T0000356"] = "<b>Asuppim:</b> (<a href=\"#\" onClick=\"return mV('1Ch',26,15,17);\">1Ch 26:15, 17</a>, Authorized Version; but in Revised Version, \"storehouse\"), properly the house of stores for the priests. In <a href=\"#\" onClick=\"return mV('Neh',12,25);\">Neh 12:25</a> the Authorized Version has \"thresholds,\" marg. \"treasuries\" or \"assemblies;\" Revised Version, \"storehouses.\"";
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eastonArray["$$T0000357"] = "<b>Atad:</b> buckthorn, a place where Joseph and his brethren, when on their way from Egypt to Hebron with the remains of their father Jacob, made for seven days a \"great and very sore lamentation.\" On this account the Canaanites called it \"Abel-mizraim\" (<a href=\"#\" onClick=\"return mV('Gen',50,10,11);\">Gen 50:10-11</a>). It was probably near Hebron. The word is rendered \"bramble\" in <a href=\"#\" onClick=\"return mV('Jdg',9,14,15);\">Jdg 9:14-15</a>, and \"thorns\" in <a href=\"#\" onClick=\"return mV('Psa',58,9);\">Psa 58:9</a>.";
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eastonArray["$$T0000358"] = "<b>Ataroth:</b> crowns.<br><br>(1.) A city east of Jordan, not far from Gilead (<a href=\"#\" onClick=\"return mV('Num',32,3);\">Num 32:3</a>).<br><br>(2.) A town on the border of Ephraim and Benjamin (<a href=\"#\" onClick=\"return mV('Jos',16,2,7);\">Jos 16:2, 7</a>), called also Ataroth-adar (<a href=\"#\" onClick=\"return mV('Jos',16,5);\">16:5</a>). Now ed-Da'rieh.<br><br>(3.) \"Ataroth, the house of Joab\" (<a href=\"#\" onClick=\"return mV('1Ch',2,54);\">1Ch 2:54</a>), a town of Judah inhabited by the descendants of Caleb.";
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eastonArray["$$T0000359"] = "<b>Ater:</b> shut; lame.<br><br>(1.) <a href=\"#\" onClick=\"return mV('Ezr',2,16);\">Ezr 2:16</a>.<br><br>(2.) <a href=\"#\" onClick=\"return mV('Neh',10,17);\">Neh 10:17</a>.<br><br>(3.) <a href=\"#\" onClick=\"return mV('Ezr',2,42);\">Ezr 2:42</a>.";
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eastonArray["$$T0000360"] = "<b>Athaliah:</b> whom God afflicts.<br><br>(1.) The daughter of Ahab and Jezebel, and the wife of Jehoram, king of Judah (<a href=\"#\" onClick=\"return mV('2Ki',8,18);\">2Ki 8:18</a>), who \"walked in the ways of the house of Ahab\" (<a href=\"#\" onClick=\"return mV('2Ch',21,6);\">2Ch 21:6</a>), called \"daughter\" of Omri (<a href=\"#\" onClick=\"return mV('2Ki',8,26);\">2Ki 8:26</a>). On the death of her husband and of her son Ahaziah, she resolved to seat herself on the vacant throne. She slew all Ahaziah's children except Joash, the youngest (<a href=\"#\" onClick=\"return mV('2Ki',11,1,2);\">2Ki 11:1-2</a>). After a reign of six years she was put to death in an insurrection (<a href=\"#\" onClick=\"return mV('2Ki',11,20);\">2Ki 11:20</a>; <a href=\"#\" onClick=\"return mV('2Ch',21,6);\">2Ch 21:6</a>; <a href=\"#\" onClick=\"return mV('2Ch',22,'10-12');\">22:10-12</a>; <a href=\"#\" onClick=\"return mV('2Ch',23,15);\">23:15</a>), stirred up among the people in connection with Josiah's being crowned as king.<br><br>(2.) <a href=\"#\" onClick=\"return mV('Ezr',8,7);\">Ezr 8:7</a>.<br><br>(3.) <a href=\"#\" onClick=\"return mV('1Ch',8,26);\">1Ch 8:26</a>.";
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eastonArray["$$T0000361"] = "<b>Athens:</b> the capital of Attica, the most celebrated city of the ancient world, the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty (<a href=\"#\" onClick=\"return mV('Act',17,21);\">Act 17:21</a>), and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was \"easier to find a god at Athens than a man.\"<br><br>On his second missionary journey Paul visited this city (<a href=\"#\" onClick=\"return mV('Act',17,15);\">Act 17:15</a>; <a href=\"#\" onClick=\"return mV('1Th',3,1);\">1Th 3:1</a>), and delivered in the Areopagus his famous speech (<a href=\"#\" onClick=\"return mV('Act',17,'22-31');\">Act 17:22-31</a>). The altar of which Paul there speaks as dedicated \"to the [properly \"an\"] unknown God\" (<a href=\"#\" onClick=\"return mV('Act',17,23);\">23</a>) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, \"to the god concerned.\"";
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eastonArray["$$T0000362"] = "<b>Atonement:</b> This word does not occur in the Authorized Version of the New Testament except in <a href=\"#\" onClick=\"return mV('Rom',5,11);\">Rom 5:11</a>, where in the Revised Version the word \"reconciliation\" is used. In the Old Testament it is of frequent occurrence.<br><br>The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.<br><br>But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (<a href=\"#\" onClick=\"return mV('Exd',32,30);\">Exd 32:30</a>; <a href=\"#\" onClick=\"return mV('Lev',4,26);\">Lev 4:26</a>; <a href=\"#\" onClick=\"return mV('Lev',5,16);\">5:16</a>; <a href=\"#\" onClick=\"return mV('Num',6,11);\">Num 6:11</a>), and, as regards the person, to reconcile, to propitiate God in his behalf.<br><br>By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word \"satisfaction,\" the word used by the theologians of the Reformation, is to be preferred to the word \"atonement.\" Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (<a href=\"#\" onClick=\"return mV('Jhn',3,16);\">Jhn 3:16</a>; <a href=\"#\" onClick=\"return mV('Rom',3,24,25);\">Rom 3:24-25</a>; <a href=\"#\" onClick=\"return mV('Eph',1,7);\">Eph 1:7</a>; <a href=\"#\" onClick=\"return mV('1Jo',1,9);\">1Jo 1:9</a>; <a href=\"#\" onClick=\"return mV('1Jo',4,9);\">4:9</a>). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (<a href=\"#\" onClick=\"return mV('Exd',34,7);\">Exd 34:7</a>; <a href=\"#\" onClick=\"return mV('Jos',24,19);\">Jos 24:19</a>; <a href=\"#\" onClick=\"return mV('Psa',5,4);\">Psa 5:4</a>; <a href=\"#\" onClick=\"return mV('Psa',7,11);\">7:11</a>; <a href=\"#\" onClick=\"return mV('Nah',1,2,6);\">Nah 1:2, 6</a>; <a href=\"#\" onClick=\"return mV('Rom',3,5);\">Rom 3:5</a>). This is God's plan, clearly revealed; and that is enough for us to know.";
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eastonArray["$$T0000363"] = "<b>Atonement, Day of:</b> the great annual day of humiliation and expiation for the sins of the nation, \"the fast\" (<a href=\"#\" onClick=\"return mV('Act',27,9);\">Act 27:9</a>), and the only one commanded in the law of Moses. The mode of its observance is described in <a href=\"#\" onClick=\"return mV('Lev',16,'3-10');\">Lev 16:3-10</a>; <a href=\"#\" onClick=\"return mV('Lev',23,'26-32');\">23:26-32</a>; and <a href=\"#\" onClick=\"return mV('Num',29,'7-11');\">Num 29:7-11</a>.<br><br>It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000374');\">AZAZEL</a>.)";
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eastonArray["$$T0000364"] = "<b>Augustus:</b> the cognomen of the first Roman emperor, C. Julius Caesar Octavianus, during whose reign Christ was born (<a href=\"#\" onClick=\"return mV('Luk',2,1);\">Luk 2:1</a>). His decree that \"all the world should be taxed\" was the divinely ordered occasion of Jesus' being born, according to prophecy (<a href=\"#\" onClick=\"return mV('Mic',5,2);\">Mic 5:2</a>), in Bethlehem. This name being simply a title meaning \"majesty\" or \"venerable,\" first given to him by the senate (B.C. 27), was borne by succeeding emperors. Before his death (A.D. 14) he associated Tiberius with him in the empire (<a href=\"#\" onClick=\"return mV('Luk',3,1);\">Luk 3:1</a>), by whom he was succeeded.";
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eastonArray["$$T0000365"] = "<b>Augustus band:</b> (<a href=\"#\" onClick=\"return mV('Act',27,1);\">Act 27:1</a>: literally, of Sebaste, the Greek form of Augusta, the name given to Caesarea in honour of Augustus Caesar). Probably this \"band\" or cohort consisted of Samaritan soldiers belonging to Caesarea.";
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eastonArray["$$T0000366"] = "<b>Ava:</b> a place in Assyria from which colonies were brought to Samaria (<a href=\"#\" onClick=\"return mV('2Ki',17,24);\">2Ki 17:24</a>). It is probably the same with Ivah (<a href=\"#\" onClick=\"return mV('2Ki',18,34);\">18:34</a>; <a href=\"#\" onClick=\"return mV('2Ki',19,13);\">19:13</a>; <a href=\"#\" onClick=\"return mV('Isa',37,13);\">Isa 37:13</a>). It has been identified with Hit on the Euphrates.";
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eastonArray["$$T0000367"] = "<b>Aven:</b> nothingness; vanity.<br><br>(1.) Hosea speaks of the \"high places of Aven\" (<a href=\"#\" onClick=\"return mV('Hsa',10,8);\">Hsa 10:8</a>), by which he means Bethel. He also calls it Beth-aven, i.e., \"the house of vanity\" (<a href=\"#\" onClick=\"return mV('Hsa',4,15);\">Hsa 4:15</a>), on account of the golden calves Jeroboam had set up there (<a href=\"#\" onClick=\"return mV('1Ki',12,28);\">1Ki 12:28</a>).<br><br>(2.) Translated by the LXX. \"On\" in <a href=\"#\" onClick=\"return mV('Eze',30,17);\">Eze 30:17</a>. The Egyptian Heliopolis or city of On (q.v.).<br><br>(3.) In <a href=\"#\" onClick=\"return mV('Amo',1,5);\">Amo 1:5</a> it denotes the Syrian Heliopolis, the modern Baalbec.";
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eastonArray["$$T0000368"] = "<b>Avenger of blood:</b> (Heb. goel, from verb gaal, \"to be near of kin,\" \"to redeem\"), the nearest relative of a murdered person. It was his right and duty to slay the murderer (<a href=\"#\" onClick=\"return mV('2Sa',14,7,11);\">2Sa 14:7, 11</a>) if he found him outside of a city of refuge. In order that this law might be guarded against abuse, Moses appointed six cities of refuge (<a href=\"#\" onClick=\"return mV('Exd',21,13);\">Exd 21:13</a>; <a href=\"#\" onClick=\"return mV('Num',35,13);\">Num 35:13</a>; <a href=\"#\" onClick=\"return mV('Deu',19,1,9);\">Deu 19:1, 9</a>). These were in different parts of the country, and every facility was afforded the manslayer that he might flee to the city that lay nearest him for safety. Into the city of refuge the avenger durst not follow him. This arrangement applied only to cases where the death was not premeditated. The case had to be investigated by the authorities of the city, and the wilful murderer was on no account to be spared. He was regarded as an impure and polluted person, and was delivered up to the <i>goel</i> (<a href=\"#\" onClick=\"return mV('Deu',19,'11-13');\">Deu 19:11-13</a>). If the offence was merely manslaughter, then the fugitive must remain within the city till the death of the high priest (<a href=\"#\" onClick=\"return mV('Num',35,25);\">Num 35:25</a>).";
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eastonArray["$$T0000369"] = "<b>Avim:</b> a people dwelling in Hazerim, or \"the villages\" or \"encampments\" on the south-west corner of the sea-coast (<a href=\"#\" onClick=\"return mV('Deu',2,23);\">Deu 2:23</a>). They were subdued and driven northward by the Caphtorim. A trace of them is afterwards found in <a href=\"#\" onClick=\"return mV('Jos',13,3);\">Jos 13:3</a>, where they are called Avites.";
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eastonArray["$$T0000370"] = "<b>Awl:</b> an instrument only referred to in connection with the custom of boring the ear of a slave (<a href=\"#\" onClick=\"return mV('Exd',21,6);\">Exd 21:6</a>; <a href=\"#\" onClick=\"return mV('Deu',15,17);\">Deu 15:17</a>), in token of his volunteering perpetual service when he might be free. (<a href=\"#\" onClick=\"return mV('Psa',40,6);\">Psa 40:6</a>; <a href=\"#\" onClick=\"return mV('Isa',50,5);\">Isa 50:5</a>).";
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eastonArray["$$T0000371"] = "<b>Axe:</b> used in the Authorized Version of <a href=\"#\" onClick=\"return mV('Deu',19,5);\">Deu 19:5</a>; <a href=\"#\" onClick=\"return mV('Deu',20,19);\">20:19</a>; <a href=\"#\" onClick=\"return mV('1Ki',6,7);\">1Ki 6:7</a>, as the translation of a Hebrew word which means \"chopping.\" It was used for felling trees (<a href=\"#\" onClick=\"return mV('Isa',10,34);\">Isa 10:34</a>) and hewing timber for building. It is the rendering of a different word in <a href=\"#\" onClick=\"return mV('Jdg',9,48);\">Jdg 9:48</a>; <a href=\"#\" onClick=\"return mV('1Sa',13,20,21);\">1Sa 13:20-21</a>; <a href=\"#\" onClick=\"return mV('Psa',74,5);\">Psa 74:5</a>, which refers to its sharpness. In <a href=\"#\" onClick=\"return mV('2Ki',6,5);\">2Ki 6:5</a> it is the translation of a word used with reference to its being made of iron. In <a href=\"#\" onClick=\"return mV('Isa',44,12);\">Isa 44:12</a> the Revised Version renders by \"axe\" the Hebrew <i>maatsad</i>, which means a \"hewing\" instrument. In the Authorized Version it is rendered \"tongs.\" It is also used in <a href=\"#\" onClick=\"return mV('Jer',10,3);\">Jer 10:3</a>, and rendered \"axe.\" The \"battle-axe\" (army of Medes and Persians) mentioned in <a href=\"#\" onClick=\"return mV('Jer',51,20);\">Jer 51:20</a> was probably, as noted in the margin of the Revised Version, a \"maul\" or heavy mace. In <a href=\"#\" onClick=\"return mV('Psa',74,6);\">Psa 74:6</a> the word so rendered means \"feller.\" (expression in <a href=\"#\" onClick=\"return mV('Mat',3,10);\">Mat 3:10</a>; <a href=\"#\" onClick=\"return mV('Luk',3,9);\">Luk 3:9</a>.)";
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eastonArray["$$T0000372"] = "<b>Azal:</b> (<a href=\"#\" onClick=\"return mV('Zec',14,5);\">Zec 14:5</a>) should perhaps be rendered \"very near\" = \"the way of escape shall be made easy.\" If a proper name, it may denote some place near the western extremity of the valley here spoken of near Jerusalem.";
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eastonArray["$$T0000373"] = "<b>Azariah:</b> whom Jehovah helps.<br><br>(1.) Son of Ethan, of the tribe of Judah (<a href=\"#\" onClick=\"return mV('1Ch',2,8);\">1Ch 2:8</a>).<br><br>(2.) Son of Ahimaaz, who succeeded his grandfather Zadok as high priest (<a href=\"#\" onClick=\"return mV('1Ch',6,9);\">1Ch 6:9</a>; <a href=\"#\" onClick=\"return mV('1Ki',4,2);\">1Ki 4:2</a>) in the days of Solomon. He officiated at the consecration of the temple (<a href=\"#\" onClick=\"return mV('1Ch',6,10);\">1Ch 6:10</a>).<br><br>(3.) The son of Johanan, high priest in the reign of Abijah and Asa (<a href=\"#\" onClick=\"return mV('2Ch',6,10,11);\">2Ch 6:10-11</a>).<br><br>(4.) High priest in the reign of Uzziah, king of Judah (<a href=\"#\" onClick=\"return mV('2Ki',14,21);\">2Ki 14:21</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,'17-20');\">2Ch 26:17-20</a>). He was contemporary with the prophets Isaiah, Amos, and Joel.<br><br>(5.) High priest in the days of Hezekiah (<a href=\"#\" onClick=\"return mV('2Ch',31,'10-13');\">2Ch 31:10-13</a>). Of the house of Zadok.<br><br>(6.) Several other priests and Levites of this name are mentioned (<a href=\"#\" onClick=\"return mV('1Ch',6,36);\">1Ch 6:36</a>; <a href=\"#\" onClick=\"return mV('Ezr',7,1);\">Ezr 7:1</a>; <a href=\"#\" onClick=\"return mV('1Ch',9,11);\">1Ch 9:11</a>; <a href=\"#\" onClick=\"return mV('Neh',3,23);\">Neh 3:23</a>, etc.).<br><br>(7.) The original name of Abed-nego (<a href=\"#\" onClick=\"return mV('Dan',1,6,7,11,16);\">Dan 1:6-7, 11, 16</a>). He was of the royal family of Judah, and with his other two companions remarkable for his personal beauty and his intelligence as well as piety.<br><br>(8.) The son of Oded, a remarkable prophet in the days of Asa (<a href=\"#\" onClick=\"return mV('2Ch',15,1);\">2Ch 15:1</a>). He stirred up the king and the people to a great national reformation.";
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eastonArray["$$T0000374"] = "<b>Azazel:</b> (<a href=\"#\" onClick=\"return mV('Lev',16,8,10,26);\">Lev 16:8, 10, 26</a>, Revised Version only here; rendered \"scape-goat\" in the Authorized Version). This word has given rise to many different views. Some Jewish interpreters regard it as the name of a place some 12 miles east of Jerusalem, in the wilderness. Others take it to be the name of an evil spirit, or even of Satan. But when we remember that the two goats together form a type of Christ, on whom the Lord \"laid the iniquity of us all,\" and examine into the root meaning of this word (viz., \"separation\"), the interpretation of those who regard the one goat as representing the atonement made, and the other, that \"for Azazel,\" as representing the effect of the great work of atonement (viz., the complete removal of sin), is certainly to be preferred. The one goat which was \"for Jehovah\" was offered as a sin-offering, by which atonement was made. But the sins must also be visibly banished, and therefore they were symbolically laid by confession on the other goat, which was then \"sent away for Azazel\" into the wilderness. The form of this word indicates intensity, and therefore signifies the total separation of sin: it was wholly carried away. It was important that the result of the sacrifices offered by the high priest alone in the sanctuary should be embodied in a visible transaction, and hence the dismissal of the \"scape-goat.\" It was of no consequence what became of it, as the whole import of the transaction lay in its being sent into the wilderness bearing away sin. As the goat \"for Jehovah\" was to witness to the demerit of sin and the need of the blood of atonement, so the goat \"for Azazel\" was to witness to the efficacy of the sacrifice and the result of the shedding of blood in the taking away of sin.";
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eastonArray["$$T0000375"] = "<b>Azaziah:</b> whom Jehovah strengthened.<br><br>(1.) One of the Levitical harpers in the temple (<a href=\"#\" onClick=\"return mV('1Ch',15,21);\">1Ch 15:21</a>).<br><br>(2.) The father of Hoshea, who was made ruler over the Ephraimites (<a href=\"#\" onClick=\"return mV('1Ch',27,20);\">1Ch 27:20</a>).<br><br>(3.) One who had charge of the temple offerings (<a href=\"#\" onClick=\"return mV('2Ch',31,13);\">2Ch 31:13</a>).";
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eastonArray["$$T0000376"] = "<b>Azekah:</b> dug over, a town in the Shephelah or low hills of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,35);\">Jos 15:35</a>), where the five confederated Amoritish kings were defeated by Joshua and their army destroyed by a hailstrom (<a href=\"#\" onClick=\"return mV('Jos',10,10,11);\">Jos 10:10-11</a>). It was one of the places re-occupied by the Jews on their return from the Captivity (<a href=\"#\" onClick=\"return mV('Neh',11,30);\">Neh 11:30</a>).";
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eastonArray["$$T0000377"] = "<b>Azel:</b> noble, a descendant of king Saul (<a href=\"#\" onClick=\"return mV('1Ch',8,37);\">1Ch 8:37</a>; <a href=\"#\" onClick=\"return mV('1Ch',9,43,44);\">9:43-44</a>).";
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eastonArray["$$T0000378"] = "<b>Azmaveth:</b> strong as death.<br><br>(1.) One of David's thirty warriors (<a href=\"#\" onClick=\"return mV('2Sa',23,31);\">2Sa 23:31</a>).<br><br>(2.) An overseer over the royal treasury in the time of David and Solomon (<a href=\"#\" onClick=\"return mV('1Ch',27,25);\">1Ch 27:25</a>).<br><br>(3.) A town in the tribe of Judah, near Jerusalem (<a href=\"#\" onClick=\"return mV('Neh',12,29);\">Neh 12:29</a>; <a href=\"#\" onClick=\"return mV('Ezr',2,24);\">Ezr 2:24</a>).<br><br>(4.) <a href=\"#\" onClick=\"return mV('1Ch',8,36);\">1Ch 8:36</a>";
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eastonArray["$$T0000379"] = "<b>Azotus:</b> the Grecized form (<a href=\"#\" onClick=\"return mV('Act',8,40);\">Act 8:40</a>, etc.) of Ashdod (q.v.).";
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eastonArray["$$T0000380"] = "<b>Azubah:</b> deserted.<br><br>(1.) The wife of Caleb (<a href=\"#\" onClick=\"return mV('1Ch',2,18,19);\">1Ch 2:18-19</a>).<br><br>(2.) The daughter of Shilhi, and mother of king Jehoshaphat (<a href=\"#\" onClick=\"return mV('1Ki',22,42);\">1Ki 22:42</a>).";
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eastonArray["$$T0000381"] = "<b>Azur and Azzur:</b> helper.<br><br>(1.) The father of Hananiah, a false prophet (<a href=\"#\" onClick=\"return mV('Jer',28,1);\">Jer 28:1</a>).<br><br>(2.) The father of Jaazaniah (<a href=\"#\" onClick=\"return mV('Eze',11,1);\">Eze 11:1</a>).<br><br>(3.) One of those who sealed the covenant with Jehovah on the return from Babylon (<a href=\"#\" onClick=\"return mV('Neh',10,17);\">Neh 10:17</a>).";
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eastonArray["$$T0000382"] = "<b>Baal:</b> lord.<br><br>(1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (<a href=\"#\" onClick=\"return mV('Jdg',2,11);\">Jdg 2:11</a>; <a href=\"#\" onClick=\"return mV('Jdg',10,10);\">10:10</a>; <a href=\"#\" onClick=\"return mV('1Ki',18,18);\">1Ki 18:18</a>; <a href=\"#\" onClick=\"return mV('Jer',2,23);\">Jer 2:23</a>; <a href=\"#\" onClick=\"return mV('Hsa',2,17);\">Hsa 2:17</a>). Baal is identified with Molech (<a href=\"#\" onClick=\"return mV('Jer',19,5);\">Jer 19:5</a>). It was known to the Israelites as Baal-peor (<a href=\"#\" onClick=\"return mV('Num',25,3);\">Num 25:3</a>; <a href=\"#\" onClick=\"return mV('Deu',4,3);\">Deu 4:3</a>), was worshipped till the time of Samuel (<a href=\"#\" onClick=\"return mV('1Sa',7,4);\">1Sa 7:4</a>), and was afterwards the religion of the ten tribes in the time of Ahab (<a href=\"#\" onClick=\"return mV('1Ki',16,'31-33');\">1Ki 16:31-33</a>; <a href=\"#\" onClick=\"return mV('1Ki',18,19,22);\">18:19, 22</a>). It prevailed also for a time in the kingdom of Judah (<a href=\"#\" onClick=\"return mV('2Ki',8,27);\">2Ki 8:27</a>; <a href=\"#\" onClick=\"return mV('2Ki',11,18);\">2Ki 11:18</a>; <a href=\"#\" onClick=\"return mV('2Ki',16,3);\">16:3</a>; <a href=\"#\" onClick=\"return mV('2Ch',28,2);\">2Ch 28:2</a>), till finally put an end to by the severe discipline of the Captivity (<a href=\"#\" onClick=\"return mV('Zep',1,'4-6');\">Zep 1:4-6</a>). The priests of Baal were in great numbers (<a href=\"#\" onClick=\"return mV('1Ki',18,19);\">1Ki 18:19</a>), and of various classes (<a href=\"#\" onClick=\"return mV('2Ki',10,19);\">2Ki 10:19</a>). Their mode of offering sacrifices is described in <a href=\"#\" onClick=\"return mV('1Ki',18,'25-29');\">1Ki 18:25-29</a>. The sun-god, under the general title of Baal, or \"lord,\" was the chief object of worship of the Canaanites. Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, or \"lords.\" Each Baal had a wife, who was a colourless reflection of himself.<br><br>(2.) A Benjamite, son of Jehiel, the progenitor of the Gibeonites (<a href=\"#\" onClick=\"return mV('1Ch',8,30);\">1Ch 8:30</a>; <a href=\"#\" onClick=\"return mV('1Ch',9,36);\">9:36</a>).<br><br>(3.) The name of a place inhabited by the Simeonites, the same probably as Baal-ath-beer (<a href=\"#\" onClick=\"return mV('1Ch',4,33);\">1Ch 4:33</a>; <a href=\"#\" onClick=\"return mV('Jos',19,8);\">Jos 19:8</a>).";
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eastonArray["$$T0000383"] = "<b>Baalah:</b> mistress; city.<br><br>(1.) A city in the south of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,29);\">Jos 15:29</a>), elsewhere called Balah (<a href=\"#\" onClick=\"return mV('Jos',19,3);\">Jos 19:3</a>) and Bilhah (<a href=\"#\" onClick=\"return mV('1Ch',4,29);\">1Ch 4:29</a>). Now Khurbet Zebalah.<br><br>(2.) A city on the northern border of the tribe of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,10);\">Jos 15:10</a>), called also Kirjath-jearim, q.v. (<a href=\"#\" onClick=\"return mV('Jos',15,9);\">15:9</a>; <a href=\"#\" onClick=\"return mV('1Ch',13,6);\">1Ch 13:6</a>), now Kuriet-el-Enab, or as some think, 'Erma.<br><br>(3.) A mountain on the north-western boundary of Judah and Dan (<a href=\"#\" onClick=\"return mV('Jos',15,11);\">Jos 15:11</a>).";
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eastonArray["$$T0000384"] = "<b>Baalath:</b> a town of the tribe of Dan (<a href=\"#\" onClick=\"return mV('Jos',19,44);\">Jos 19:44</a>). It was fortified by Solomon (<a href=\"#\" onClick=\"return mV('1Ki',9,18);\">1Ki 9:18</a>; <a href=\"#\" onClick=\"return mV('2Ch',8,6);\">2Ch 8:6</a>). Some have identified it with Bel'ain, in Wady Deir Balut.";
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eastonArray["$$T0000385"] = "<b>Baalath-beer:</b> Baalah of the well, (<a href=\"#\" onClick=\"return mV('Jos',19,8);\">Jos 19:8</a>), probably the same as Baal, mentioned in (<a href=\"#\" onClick=\"return mV('1Ch',4,33);\">1Ch 4:33</a>), a city of Simeon.";
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eastonArray["$$T0000386"] = "<b>Baalbec:</b> called by the Greeks Heliopolis i.e., \"the city of the sun\", because of its famous Temple of the Sun, has by some been supposed to be Solomon's \"house of the forest of Lebanon\" (<a href=\"#\" onClick=\"return mV('1Ki',7,2);\">1Ki 7:2</a>; <a href=\"#\" onClick=\"return mV('1Ki',10,17);\">10:17</a>; <a href=\"#\" onClick=\"return mV('2Ch',9,16);\">2Ch 9:16</a>); by others it is identified with Baal-gad (q.v.). It was a city of Coele-Syria, on the lowest declivity of Anti-Libanus, about 42 miles north-west of Damascus. It was one of the most splendid of Syrian cities, existing from a remote antiquity. After sustaining several sieges under the Moslems and others, it was finally destroyed by an earthquake in 1759. Its ruins are of great extent.";
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eastonArray["$$T0000387"] = "<b>Baal-berith:</b> covenant lord, the name of the god worshipped in Shechem after the death of Gideon (<a href=\"#\" onClick=\"return mV('Jdg',8,33);\">Jdg 8:33</a>; <a href=\"#\" onClick=\"return mV('Jdg',9,4);\">9:4</a>). In <a href=\"#\" onClick=\"return mV('Jdg',9,46);\">Jdg 9:46</a> he is called simply \"the god Berith.\" The name denotes the god of the covenant into which the Israelites entered with the Canaanites, contrary to the command of Jehovah (<a href=\"#\" onClick=\"return mV('Exd',34,12);\">Exd 34:12</a>), when they began to fall away to the worship of idols.";
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eastonArray["$$T0000388"] = "<b>Baale of Judah:</b> lords of Judah, a city in the tribe of Judah from which David brought the ark into Jerusalem (<a href=\"#\" onClick=\"return mV('2Sa',6,2);\">2Sa 6:2</a>). Elsewhere (<a href=\"#\" onClick=\"return mV('1Ch',13,6);\">1Ch 13:6</a>) called Kirjath-jearim. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000383');\">BAALAH</a>.)";
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eastonArray["$$T0000389"] = "<b>Baal-gad:</b> lord of fortune, or troop of Baal, a Canaanite city in the valley of Lebanon at the foot of Hermon, hence called Baal-hermon (<a href=\"#\" onClick=\"return mV('Jdg',3,3);\">Jdg 3:3</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,23);\">1Ch 5:23</a>), near the source of the Jordan (<a href=\"#\" onClick=\"return mV('Jos',13,5);\">Jos 13:5</a>; <a href=\"#\" onClick=\"return mV('Jos',11,17);\">11:17</a>; <a href=\"#\" onClick=\"return mV('Jos',12,7);\">12:7</a>). It was the most northern point to which Joshua's conquests extended. It probably derived its name from the worship of Baal. Its modern representative is Banias. Some have supposed it to be the same as Baalbec.";
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eastonArray["$$T0000390"] = "<b>Baal-hamon:</b> place of a multitude, a place where Solomon had an extensive vineyard (<a href=\"#\" onClick=\"return mV('Sgs',8,11);\">Sgs 8:11</a>). It has been supposed to be identical with Baal-gad, and also with Hammon in the tribe of Asher (<a href=\"#\" onClick=\"return mV('Jos',19,28);\">Jos 19:28</a>). Others identify it with Belamon, in Central Palestine, near Dothaim.";
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eastonArray["$$T0000391"] = "<b>Baal-hanan:</b> lord of grace.<br><br>(1.) A king of Edom, son of Achbor (<a href=\"#\" onClick=\"return mV('Gen',36,38,39);\">Gen 36:38-39</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,49,50);\">1Ch 1:49-50</a>).<br><br>(2.) An overseer of \"the olive trees and sycomore trees in the low plains\" (the Shephelah) under David (<a href=\"#\" onClick=\"return mV('1Ch',27,28);\">1Ch 27:28</a>).";
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eastonArray["$$T0000392"] = "<b>Baal-hazor:</b> having a courtyard, or Baal's village, the place on the borders of Ephraim and Benjamin where Absalom held the feast of sheep-shearing when Amnon was assassinated (<a href=\"#\" onClick=\"return mV('2Sa',13,23);\">2Sa 13:23</a>). Probably it is the same with Hazor (<a href=\"#\" onClick=\"return mV('Neh',11,33);\">Neh 11:33</a>), now Tell' Asur, 5 miles north-east of Bethel.";
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eastonArray["$$T0000393"] = "<b>Baal-hermon:</b> lord of Hermon.<br><br>(1.) A city near Mount Hermon inhabited by the Ephraimites (<a href=\"#\" onClick=\"return mV('1Ch',5,23);\">1Ch 5:23</a>). Probably identical with Baal-gad (<a href=\"#\" onClick=\"return mV('Jos',11,17);\">Jos 11:17</a>).<br><br>(2.) A mountain east of Lebanon (<a href=\"#\" onClick=\"return mV('Jdg',3,3);\">Jdg 3:3</a>). Probably it may be the same as Mount Hermon, or one of its three peaks.";
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eastonArray["$$T0000394"] = "<b>Baali:</b> my lord, a title the prophet (<a href=\"#\" onClick=\"return mV('Hsa',2,16);\">Hsa 2:16</a>) reproaches the Jewish church for applying to Jehovah, instead of the more endearing title Ishi, meaning \"my husband.\"";
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eastonArray["$$T0000395"] = "<b>Baalim:</b> plural of Baal; images of the god Baal (<a href=\"#\" onClick=\"return mV('Jdg',2,11);\">Jdg 2:11</a>; <a href=\"#\" onClick=\"return mV('1Sa',7,4);\">1Sa 7:4</a>).";
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eastonArray["$$T0000396"] = "<b>Baalis:</b> king of the Ammonites at the time of the Babylonian captivity (<a href=\"#\" onClick=\"return mV('Jer',40,14);\">Jer 40:14</a>). He hired Ishmael to slay Gedaliah who had been appointed governor over the cities of Judah.";
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eastonArray["$$T0000397"] = "<b>Baal-meon:</b> lord of dwelling, a town of Reuben (<a href=\"#\" onClick=\"return mV('Num',32,38);\">Num 32:38</a>), called also Beth-meon (<a href=\"#\" onClick=\"return mV('Jer',48,23);\">Jer 48:23</a>) and Beth-baal-meon (<a href=\"#\" onClick=\"return mV('Jos',13,17);\">Jos 13:17</a>). It is supposed to have been the birth-place of Elisha. It is identified with the modern M'ain, about 3 miles south-east of Heshbon.";
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eastonArray["$$T0000398"] = "<b>Baal-peor:</b> lord of the opening, a god of the Moabites (<a href=\"#\" onClick=\"return mV('Num',25,3);\">Num 25:3</a>; <a href=\"#\" onClick=\"return mV('Num',31,16);\">31:16</a>; <a href=\"#\" onClick=\"return mV('Jos',22,17);\">Jos 22:17</a>), worshipped by obscene rites. So called from Mount Peor, where this worship was celebrated, the Baal of Peor. The Israelites fell into the worship of this idol (<a href=\"#\" onClick=\"return mV('Num',25,3,5,18);\">Num 25:3, 5, 18</a>; <a href=\"#\" onClick=\"return mV('Deu',4,3);\">Deu 4:3</a>; <a href=\"#\" onClick=\"return mV('Psa',106,28);\">Psa 106:28</a>; <a href=\"#\" onClick=\"return mV('Hsa',9,10);\">Hsa 9:10</a>).";
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eastonArray["$$T0000399"] = "<b>Baal-perazim:</b> Baal having rents, bursts, or destructions, the scene of a victory gained by David over the Philistines (<a href=\"#\" onClick=\"return mV('2Sa',5,20);\">2Sa 5:20</a>; <a href=\"#\" onClick=\"return mV('1Ch',14,11);\">1Ch 14:11</a>). Called Mount Perazim (<a href=\"#\" onClick=\"return mV('Isa',28,21);\">Isa 28:21</a>). It was near the valley of Rephaim, west of Jerusalem. Identified with the modern Jebel Aly.";
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