OpenLLM-France/wikimedia huggingface dataset:
# Easton's Bible Dictionary (1897)/Allon

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Allon, oak.
(1.) The expression in the Authorized Version of Joshua 19:33, "from Allon to Zaanannim," is more correctly rendered in the Revised Version, "from the oak in Zaanannim." The word denotes some remarkable tree which stood near Zaanannim, and which served as a landmark.
(2.) The son of Jedaiah, of the family of the Simeonites, who expelled the Hamites from the valley of Gedor (1 Chronicles 4:37).
# Easton's Bible Dictionary (1897)/Almon

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Almon, hidden, one of the sacerdotal cities of Benjamin (Joshua 21:18), called also Alemeth (1 Chronicles 6:60).
# Easton's Bible Dictionary (1897)/Alien

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Alien,
(1.) Those who were strangers generally, and who owned no landed property.
(2.) Strangers dwelling in another country without being naturalized (Leviticus 22:10; Psalms 39:12).
Both of these classes were to enjoy, under certain conditions, the same rights as other citizens (Leviticus 19:33,34; Deuteronomy 10:19). They might be naturalized and permitted to enter into the congregation of the Lord by submitting to circumcision and abandoning idolatry (Deuteronomy 23:3-8).
This term is used (Ephesians 2:12) to denote persons who have no interest in Christ.
# Easton's Bible Dictionary (1897)/Almond

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Almond, a native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, Shaked, signifying "wakeful, hastening", is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Eccl. 12:5, it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. "The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) seem at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its wintry, dry, barren, unfruitful condition". In Jeremiah 1:11 "I see a rod of an almond tree [shaked]...for I will hasten [shaked] my word to perform it" the word is used as an emblem of promptitude. Jacob desired his sons (Genesis 43:11) to take with them into Egypt of the best fruits of the land, almonds, etc., as a present to Joseph, probably because this tree was not a native of Egypt. Aaron's rod yielded almonds (Numbers 17:8; Hebrews 9:4). Moses was directed to make certain parts of the candlestick for the ark of carved work "like unto almonds" (Exodus 25:33,34). The Hebrew word Luz, Translated "hazel" in the Authorized Version (Genesis 30:37), is rendered in the Revised Version "almond". It is probable that Luz denotes the wild almond, while Shaked denotes the cultivated variety.
# Easton's Bible Dictionary (1897)/Allegory

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Allegory, used only in Galatians 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically.
Every parable is an allegory. Nathan (2 Samuel 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: "Thou broughtest a vine out of Egypt," etc. In Eccl 12:2-6, there is a striking allegorical description of old age.
# Easton's Bible Dictionary (1897)/Alleluia

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Alleluia, the Greek form (Revelation 19:1,3,4,6) of the Hebrew Hallelujah = Praise ye Jehovah, which begins or ends several of the psalms (106,111,112,113, etc.).
# Easton's Bible Dictionary (1897)/Allon-bachuth

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Allon-bachuth, oak of weeping, a tree near Bethel, at the spot where Deborah, Rebekah's nurse, was buried (Genesis 35:8). Large trees, from their rarity in the plains of Palestine, were frequently designated as landmarks. This particular tree was probably the same as the "palm tree of Deborah" (Judges 4:5).
# Easton's Bible Dictionary (1897)/Almodad

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Almodad - immeasurable, the first named of the sons of Joktan (Gen. 10:26), the founder of an Arabian tribe.
# Epictetus, the Discourses as reported by Arrian, the Manual, and Fragments/Book 1/Chapter 3

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CHAPTER III
From the thesis that God is the father of mankind how may one proceed to the consequences?
If a man could only subscribe heart and soul, as he ought, to this doctrine, that we are all primarily begotten of God, and that God is the father of men as well as of gods, I think that he will entertain no ignoble or mean thought about himself. Yet, if Caesar adopts you no one will be able to endure your conceit, but if you know that you are a son of Zeus, will you not be elated? As it is, however, we are not, but inasmuch as these two elements were comingled in our begetting, on the one hand the body, which we have in common with the brutes, and, on the other, reason and intelligence, which we have in common with the gods, some of us incline toward the former relationship, which is unblessed by fortune and is mortal, and only a few toward that which is divine and blessed. Since, then, it is ​inevitable that every man, whoever he be, should deal with each thing according to the opinion which he forms about it, these few, who think that by their birth they are called to fidelity, to self-respect, and to unerring judgement in the use of external impressions, cherish no mean or ignoble thoughts about themselves, whereas the multitude do quite the opposite. $^5$"For what am I? A miserable, paltry man," say they, and, "Lo, my wretched, paltry flesh!" Wretched indeed, but you have also something better than your paltry flesh. Why then abandon that and cleave to this?
It is because of this kinship with the flesh that those of us who incline toward it become like wolves, faithless and treacherous and hurtful, and others like lions, wild and savage and untamed; but most of us become foxes, that is to say, rascals of the animal kingdom. For what else is a slanderous and malicious man but a fox, or something even more rascally and degraded? Take heed, therefore, and beware that you become not one of these rascally creatures.
# Epictetus, the Discourses as reported by Arrian, the Manual, and Fragments/Book 1/Chapter 5

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CHAPTER V
Against the Academics
If a man, says Epictetus, resists truths that are all too evident, in opposing him it is not easy to find an argument by which one may cause him to change his opinion. The reason for this is neither the man's ability nor the teacher's weakness; nay, when a man who has been trapped in an argument hardens to stone, how shall one any longer deal with him by argument?
​Now there are two kinds of petrifaction: one is the petrifaction of the intellect, the other of the sense of shame, when a man stands in array, prepared neither to assent to manifest truths nor to leave the fighting line. Most of us dread the deadening of the body and would resort to all means so as to avoid falling into such a state, but about the deadening of the soul we care not at all. $^5$Indeed, by Zeus, even in the case of the soul itself, if a man be in such a state that he cannot follow an argument step by step, or even understand one, we regard him too as being in a bad way; but if a man's sense of shame and self-respect be deadened, this we go so far as to call strength of character!
Do your senses tell you that you are awake? "No," he answers, "any more than they do when in dreams I have the impression that I am awake." Is there, then, no difference between these two impressions? "None." Can I argue with this man any longer? And what cautery or lancet shall I apply to him, to make him realize that he is deadened? He does realize it, but pretends that he does not; he is even worse than a corpse. One man does not notice the contradiction—he is in a bad way; another man notices it, indeed, but is not moved and does not improve—he is in a still worse state. His self-respect and sense of shame have been lopped off, and his reasoning faculty has been—I will not say cut away, but brutalized. $^{10}$Am I to call this strength of character? Far from it, unless I am so to describe the strength that lewd fellows have, which enables them to say and do in public anything that comes into their heads.
# Epictetus, the Discourses as reported by Arrian, the Manual, and Fragments/Book 1/Chapter 30

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CHAPTER XXX
What aid ought we to have ready at hand in difficulties?
When you come into the presence of some prominent man, remember that Another looks from above on what is taking place, and that you must please Him rather than this man. He, then, who is above asks of you, "In your school what did you call exile and imprisonment and bonds and death and disrepute?" "I called them 'things indifferent.'" "What, then, do you call them now? Have they changed at all?" "No." "Have you, then, changed?" "No." "Tell me, then, what things are 'indifferent.'" "Those that are independent of the moral purpose." "Tell me also what follows." "Things independent of the moral purpose are nothing to me." "Tell me also what you thought were 'the good things.'" "A proper moral purpose and a proper use of external impressions." "And what was the 'end'?" "To follow Thee." $^5$"Do you say all that even now?" "I say the same things even now." Then enter in, full of confidence and mindful of all this, and you shall see ​what it means to be a young man who has studied what he ought, when he is in the presence of men who have not studied. As for me, by the gods, I fancy that you will feel somewhat like this: "Why do we make such great and elaborate preparations to meet what amounts to nothing? Was this what authority amounted to? Was this what the vestibule, the chamberlains, the armed guards amounted to? Was it for all this that I listened to those long discourses? Why, all this never amounted to anything, but I was preparing for it as though it were something great."
# Embarrassments

Contains the short stories "The Figure in the Carpet", "Glasses", "The Next Time" and "The Way it Came".
* Embarrassments (London: William Heinemann, 1896)
    — English first edition; published 12 June 1896, in an initial print run of 1250 copies, and sold at 6/-.
* Embarrassments (New York: The Macmillan Company, 1896)
    — American first edition; published June 1896, in an initial print run of 1600 copies, and sold at $1.50.
* Embarrassments (London: William Heinemann, 1897)
    —Second impression of the English first edition, consisting of 250 copies; published February 1897. Heinemann also issued a Colonial edition in the same year.
* Embarrassments (New York: The Macmillan Company, 1897)
    —Second impression of the American first edition; printed December 1896, but the title page gives the year of publication as 1897.
# Embarrassments (New York: The Macmillan Company, 1897)/Glasses

GLASSES
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
# Easton's Bible Dictionary (1897)/Rabshakeh

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Rabshakeh
# Easton's Bible Dictionary (1897)/Rabbi

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# Easton's Bible Dictionary (1897)/Rabsaris

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# Easton's Bible Dictionary (1897)/Raamiah

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Raamiah
# Easton's Bible Dictionary (1897)/Raamses

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# Easton's Bible Dictionary (1897)/Rabboni

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* 1-2 Sam
* 1-2 Ki
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* Ezra
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Rabboni
# Easton's Bible Dictionary (1897)/Rabmag

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* Gen
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* Jos
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* Ezra
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Rabmag
# Easton's Bible Dictionary (1897)/Raamah

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* 1-2 Chr
* Ezra
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* Job
* Song
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Raamah
# Easton's Bible Dictionary (1897)/Rabbah

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* Lk
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* Eph
* Philp
* Col
* 1-2Thes
* 1Tim
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* Titus
* Phim
* Hebr
* Jam
* 1Pet
* 2Pet
* 1Jn
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* Ju
* Rev
Rabbah
(2.) A city in the hill country of Judah (Josh. 15:60), possibly the ruin Rubba, six miles north-east of Beit-Jibrin.
# Eminent Chinese of the Ch'ing Period/Li Ting-kuo

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​LI Ting-kuo 李定國 (T. 鴻遠), d. Aug. 7, 1662, a Ming general who throughout his life defied the Manchu regime, was a native of Yen-an, Shensi. In 1646, after his patron, Chang Hsien-chung [q. v.], was defeated and ​killed in Szechwan, he accompanied the remnant armies into Kweichow. After several years of free lance conquest he joined the cause of the Ming Prince of Kuei (see Chu Yu-lang), who gave him the rank of marquis, later raised to prince. In 1652 he led a force by way of Hunan, culminating a series of brilliant victories by the capture on August 7, 1652, of Kuei-lin, the capital of Kwangsi. Later he captured a large part of Kwangsi and Hukuang for the Ming cause. He had incurred the jealousy of his sworn brother and former superior, Sun K'o-wang [q. v.], Ming general with personal imperial ambitions, and in 1657 defeated him on the banks of the San-ch'a river in southwestern Kweichow. Sun K'o-wang then gave himself up to the Manchus.
The next year Imperial armies moved on Kweichow from Szechwan, Hupeh, and Kwangtung. Li Ting-kuo, now the chief support of the Prince of Kuei, was driven from Kuei-yang to Yunnan and after desperate fighting in 1659 followed his prince into Burma where for two years he resisted the Ch'ing armies which pursued him relentlessly, sought to win over the Burmese, who finally betrayed the Prince of Kuei to the Manchus, and tried in vain to enlist other countries in the Ming cause. When he heard of the Prince of Kuei's death at the hands of Wu San-kuei [q. v.], he became ill and after charging his son and his one remaining general never to surrender to the Manchus, died August 7, 1662.
[1/230/10a; M.41/18/4a; M.41/20/23b; M.59/37/1a; cf. references to Ming-chi nan-lüeh in bibliography of Sun K'o-wang.]
Earl Swisher
# Eminent Chinese of the Ch'ing Period/Li Tsung-wan

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​LI Tsung-wan 勵宗萬 (T. 滋大, H. 衣園), 1705–1759, official, painter and calligrapher, was a native of Ching-hai, Chihli. He was a son of Li T'ing-i [q. v.], a grandson of Li Tu-no [q. v.] and a son-in-law of Huang Shu-lin [q. v.]. A precocious youth, he was made a chü-jên in 1720 and a chin-shih the following year at the early age of seventeen (sui). Like his father and grandfather, he entered the Hanlin Academy and after 1724 he served in the Imperial Study. After a term (1727–29) as director of education in Shansi, he was promoted in 1729 to the post of censor of that province. Denounced by the governor of Shansi for alleged misuse of the postal service and for allowing his servants to take bribes, he was dismissed from office.
In the summer of 1732 Li Tsung-wan was recalled, and by 1735 rose to the vice-presidency of the Board of Punishments. Denounced in 1736 for carelessness in recommending to office his personal friends, he was dismissed, but was ordered to serve on literary projects. After several promotions he became vice-president of the Censorate (1744) and a year later was again made a vice-president of the Board of Punishments. In 1746 he was concerned in a bribery case involving the secretary of one of his brothers, and was discharged. In 1748, when his youngest brother, Li Tsung-i 勵宗奕, was accused of using force to collect rent on land to which he had no clear title, Li Tsung-wan was sentenced to flogging for failure to restrain his brother. ​But the emperor allowed him to redeem himself by repairing, at his own expense, the city walls of Ku-an, Chihli.
Li Tsung-wan was recalled in 1751 as an expositor of the Hanlin Academy. After further vicissitudes as a government official, he died in 1759 at his post as director of the Court of Imperial Entertainment. A contemporary, Ch'ên Chao-lun [q. v.], who wrote his epitaph, accounted for his political misfortunes on the ground that he was obstinate, harsh in his criticism of others, and careless of social proprieties. As an artist, Li Tsung-wan achieved prominence at Court, and five items of his painting and calligraphy are reported as in the Palace Museum in Peiping.
[1/272/3b; 3/60/11a; 19/丙上/5a; 26/1/43b; Ching-hai hsien chih (1873) 6/9b; L.T.C.L.H.M., p. 438, lists of works of art by him.]
Tu Lien-chê