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

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Alabaster Occurs only in the New Testament in connection with the box of "ointment of spikenard very precious", with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Matthew 26:7; Mark 14:3; Luke 7:37). These boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. The name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. The woman "broke" the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. This stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says (14:5) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer (Matthew 20:2), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering.
# Easton's Bible Dictionary (1897)/Alexander

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Alexander Man-defender.
(1.) A relative of Annas the high priest, present when Peter and John were examined before the Sanhedrim (Acts 4:6).
(2.) A man whose father, Simon the Cyrenian, bore the cross of Christ (Mark 15:21).
(3.) A Jew of Ephesus who took a prominent part in the uproar raised there by the preaching of Paul (Acts 19:33). The Jews put him forward to plead their cause before the mob. It was probably intended that he should show that he and the other Jews had no sympathy with Paul any more than the Ephesians had. It is possible that this man was the same as the following.
(4.) A coppersmith who, with Hymenaeus and others, promulgated certain heresies regarding the resurrection (1 Timothy 1:19; 2Tim. 4:14), and made shipwreck of faith and of a good conscience. Paul excommunicated him (1 Timothy 1:20; Compare 1 Corinthians 5:5).
# Easton's Bible Dictionary (1897)/Alamoth

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Alamoth virgins, a musical term (1 Chronicles 15:20), denoting that the psalm which bears this inscription (Psalms 46) was to be sung by soprano or female voices.
# Easton's Bible Dictionary (1897)/Alarm

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Alarm A particular quivering sound of the silver trumpets to give warning to the Hebrews on their journey through the wilderness (Numbers 10:5,6), a call to arms, or a war-note (Jeremiah 4:19; 49:2; Zephaniah 1:16).
# Easton's Bible Dictionary (1897)/Alexandria

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Alexandria, The ancient metropolis of Lower Egypt, so called from its founder, Alexander the Great (about B.C. 333). It was for a long period the greatest of existing cities, for both Niveneh and Babylon had been destroyed, and Rome had not yet risen to greatness. It was the residence of the kings of Egypt for 200 years. It is not mentioned in the Old Testament, and only incidentally in the New. Apollos, eloquent and mighty in the Scriptures, was a native of this city (Acts 18:24). Many Jews from Alexandria were in Jerusalem, where they had a synagogue (Acts 6:9), at the time of Stephen's martyrdom. At one time it is said that as many as 10,000 Jews resided in this city. It possessed a famous library of 700,000 volumes, which was burned by the Saracens (A.D. 642). It was here that the Hebrew Bible was translated into Greek. This is called the Septuagint version, from the tradition that seventy learned men were engaged in executing it. It was, however, not all translated at one time. It was begun B.C. 280, and finished about B.C. 200 or 150. (See VERSION.)
# Easton's Bible Dictionary (1897)/Algum

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Algum, (2 Chronicles 2:8; 9:10,11), the same as almug (1 Kings 10:11).
# Easton's Bible Dictionary (1897)/Elias

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Elias
# Easton's Bible Dictionary (1897)/Enchantments

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Enchantments:
* The rendering of Hebrew latim or lehatim, which means "something covered," "muffled up;" secret arts, tricks (Exodus 7:11,22; 8:7,18), by which the Egyptian magicians imposed on the credulity of Pharaoh.
* The rendering of the Hebrew keshaphim, "muttered spells" or "incantations," rendered "sorceries" in Isaiah 47:9,12, i.e., the using of certain formulae under the belief that men could thus be bound.
* Hebrew lehashim, "charming," as of serpents (Jeremiah 8:17; comp. Psalm 58:5).
* Hebrew nehashim, the enchantments or omens used by Balaam (Numbers 24:1); his endeavouring to gain omens favourable to his design.
* Hebrew heber (Isaiah 47:9,12), "magical spells." All kinds of enchantments were condemned by the Mosaic law (Leviticus 19:26; Deuteronomy 18:10-12). (See DIVINATION.)
# Easton's Bible Dictionary (1897)/Engedi

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Engedi: fountain of the kid, place in the wilderness of Judah (Joshua 15:62), on the western shore of the Dead Sea (Ezekiel 47:10), and nearly equidistant from both extremities. To the wilderness near this town David fled for fear of Saul (Joshua 15:62; 1 Samuel 23:29). It was at first called Hazezon-tamar (Genesis 14:7), a city of the Amorites.
The vineyards of Engedi were celebrated in Solomon's time (Song of Solomon 1:4). It is the modern 'Ain Jidy. The "fountain" from which it derives its name rises on the mountain side about 600 feet above the sea, and in its rapid descent spreads luxuriance all around it. Along its banks the osher grows abundantly. That shrub is thus described by Porter: "The stem is stout, measuring sometimes nearly a foot in diameter, and the plant grows to the height of 15 feet or more. It has a grayish bark and long oval leaves, which when broken off discharge a milky fluid. The fruit resembles an apple, and hangs in clusters of two or three. When ripe it is of a rich yellow colour, but on being pressed it explodes like a puff-ball. It is chiefly filled with air...This is the so-called 'apple of Sodom.'" Through Samaria, etc. (See APPLE.)
# Easton's Bible Dictionary (1897)/Eliam

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Eliam
(2.) This name also occurs as that of a Gilonite, the son of Ahithophel, and one of David's thirty warriors (2 Sam. 23:34). perhaps these two were the same person.
# Easton's Bible Dictionary (1897)/Elymas

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Elymas: magician or sorcerer, the Arabic name of the Jew Bar-jesus, who withstood Paul and Barnabas in Cyprus. He was miraculously struck with blindness (Acts 13:11).
# Easton's Bible Dictionary (1897)/Eliakim

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Eliakim
(2.) The son of Abiud, of the posterity of Zerubbabel (Matt. 1:13).
(3.) The son of Hilkiah, who was sent to receive the message of the invading Assyrians and report it to Isaiah (2 Kings 18:18; 19:2; Isa. 36:3; 37:2). In his office as governor of the palace of Hezekiah he succeeded Shebna (Isa. 22:15-25). He was a good man (Isa. 22:20; 2 Kings 18:37), and had a splendid and honourable career.
(4.) The original name of Jehoiakim, king of Judah (2 Kings 23:34). He was the son of Josiah.
# Easton's Bible Dictionary (1897)/Endor

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Endor: fountain of Dor; i.e., "of the age", a place in the territory of Issachar (Joshua 17:11) near the scene of the great victory which was gained by Deborah and Barak over Sisera and Jabin (comp. Psalm 83:9,10). To Endor, Saul resorted to consult one reputed to be a witch on the eve of his last engagement with the Philistines (1 Samuel 28:7). It is identified with the modern village of Endur, "a dirty hamlet of some twenty houses, or rather huts, most of them falling to ruin," on the northern slope of Little Hermon, about 7 miles from Jezreel.
# Easton's Bible Dictionary (1897)/Elisheba

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Elisheba, God is her oath, the daughter of Amminadab and the wife of Aaron Ex 6:23
# Dunwoody v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
143 U.S. 578
Dunwoody v. United States

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Duparquet Huot Moneuse Company v. Evans

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
297 U.S. 216
Duparquet Huot Moneuse Company v. Evans
Argued: Jan. 17, 1936. --- Decided: Feb 3, 1936
Messrs. Harold Harper, of New York City, and Mark M. Horblit, of Boston, Mass., for petitioners.
Mr. Daniel A. Shirk, of New York City, for respondents.
Mr. Justice CARDOZO delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Dunphy v. Sullivan/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
117 U.S. 346
Dunphy v. Sullivan
Argued: March 22, 1886. ---
This judgment is affirmed. The jury has found as a fact that Mrs. Sullivan, the defendant in error, was in the actual possession of the property, under a claim of title, from August 2, 1870, until October 4, 1877. This, of course, includes the time from the twenty-second of February, 1873, when it is claimed the adverse title of Dunphy began, to October 4, 1877. It sufficiently appears that the court directed the jury to find upon the special issues submitted, and no complaint is made of the charge as to what was necessary to create a title by adverse possession. We are not permitted to inquire whether the evidence was sufficient to support the verdict. From a time prior to February 22, 1873, until August 1, 1877, a title could be acquired, under the statutes of Montana, by three years' adverse possession. After that it required five years. It follows that Mrs. Sullivan's title to the property was perfected by her adverse possession before Dunphy entered into actual possession, and that the judgment in her favor on the special findings, as well as on the general verdict, was right. Affirmed.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Dunphy v. Sullivan

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United States Supreme Court
117 U.S. 346
Dunphy v. Sullivan
Argued: March 22, 1886. ---
M. F. Morris, for plaintiff in error.
E. W. Toole and Jos. K. Toole, for defendant in error.
WAITE, C. J.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Egyptian Literature/The Book of the Dead/Of Gaining Mastery Over Enemies

Layout 2
OF GAINING MASTERY OVER ENEMIES
[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]
The Chapter of coming forth by day and of gaining the mastery over enemies. The chancellor-in-chief, Nu, saith:
“Rā sitteth in his habitation of millions of years, and he hath gathered together the company of the gods, with those divine beings, whose faces are hidden, who dwell in the Temple of Khepera, who eat the god Bāh, and who drink the drink-offerings which are brought into the celestial regions of light; and conversely. Grant that I may take possession of the captives of Osiris, and never let me have my being among the fiends of Suti! Hail, let me sit upon his folds in the habitation of the god User-ba (i.e., he of the strong Soul)! Grant thou that I may sit upon the throne of Rā, and let me have possession of my body before the god Seb. Grant thou that Osiris may come forth triumphant over Suti [and over] the night-watchers of Suti, and over the night-watchers of the Crocodile, yea the night-watchers of the Crocodile, whose faces are hidden and who dwell in the divine Temple of the King of the North in the apparel of the gods on the sixth day of the festival, whose snares are like unto everlastingness and whose cords are like unto eternity. I have seen the god Abet-ka placing the cord; the child is laid in fetters, and the rope of the god Ab-ka is drawn tight(?) . . . Behold me. I am born, and I come forth in the form of a living Khu, and the human beings who are upon the earth ascribe praise [unto me]. Hail, Mer, who doest these things for me, and who art put an end to by the vigor of Rā, grant thou that I may see Rā; grant thou that I may come forth against my enemies; and grant thou that I may be victorious over them in the presence of the sovereign princes of the great god who are in the presence of the great god. If, repulsing [me], thou dost not allow me to come forth against my Enemy and to be victorious over him before the sovereign princes, then may Hāpi—who liveth upon law and order—not come forth into heaven—now he liveth by Maāt—and may Rā—who feedeth upon fish—not descend into the waters! And then, verily ​shall Rā—who feedeth upon right and order—come forth into heaven, and then, verily, shall Hāpi—who feedeth upon fish—descend into the waters; and then, verily, the great day upon the earth shall not be in its season. I have come against my Enemy, he hath been given unto me, he hath come to an end, and I have gotten possession [of him] before the sovereign princes.”
# Egyptian Literature/The Book of the Dead/Of Giving a Mouth to Osiris Ani

Layout 2
THE CHAPTER OF GIVING A MOUTH TO OSIRIS ANI
[From the Papyrus of Ani (British Museum No. 10,470, sheet 6).]
The Chapter of giving a mouth to Osiris Ani, the scribe and teller of the holy offerings of all the gods, triumphant, in the underworld. He Saith:
“I rise out of the egg in the hidden land. May my mouth be given unto me that I may speak therewith in the presence of the great god, the lord of the Tuat (underworld). May my hand and my arm not be forced back in the presence of the sovereign princes of any god. I am Osiris, the lord of Restau; may I, Osiris the scribe Ani, triumphant, have a portion with him who is on the top of the steps (i.e., Osiris). According to the desire of my heart, I have come from the Pool of Fire, and I have quenched the fire.”
# Egyptian Literature/The Book of the Dead/Of Going into the Boat of Ra

Layout 2
OF GOING INTO THE BOAT OF RA
[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]
The Chapter of going into the boat of Ra. The chancellor-in-chief, Nu, triumphant, saith:
“Hail, thou Great God who art in thy boat, bring thou me into thy boat. [I have come forward to thy steps], let me be the director of thy journeyings and let me be among those who belong to thee and who are among the stars which never rest. The things which are an abomination unto thee and the things which are an abomination unto me I will not eat, that which is an abomination unto me, that which is an abomination unto me is filth and I will not eat thereof; but sepulchral offerings and holy food [will I eat], and I shall not be overthrown thereby. I will not draw nigh unto filth with my hands, and I will not walk thereon with my sandals, because my bread [is made] of white barley, and my ale [is made] of red barley; and behold, the Sektet boat and the Atet boat have brought these things and have laid the gifts(?) of the lands upon the altar of the Souls of Annu. Hymns of praise be to thee, O Ur-arit-s, as thou travellest through heaven! Let there be food [for thee], O dweller in the city of Teni (This), and when the dogs gather together let me not suffer harm. I myself have come, and I have delivered the god from the things which have been inflicted upon him, and from the grievous sickness of the body of the arm, and of the leg. I have come and I have spit upon the body, I have bound up the arm, and I have made the leg to walk. [I have] entered [the boat] and [I] sail round about by the command of Rā.”