OpenLLM-France/wikimedia huggingface dataset:
# Easton's Bible Dictionary (1897)/Bashan, Hill of

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Bashan, Hill of : (Ps. 68:15), probably another name for Hermon, which lies to the north of Bashan.
# Easton's Bible Dictionary (1897)/Bashan

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Bashan : Light soil, first mentioned in Gen. 14:5, where it is said that Chedorlaomer and his confederates "smote the Rephaim in Ashteroth," where Og the king of Bashan had his residence. At the time of Israel's entrance into the Promised Land, Og came out against them, but was utterly routed (Num. 21:33-35; Deut. 3:1-7). This country extended from Gilead in the south to Hermon in the north, and from the Jordan on the west to Salcah on the east. Along with the half of Gilead it was given to the half-tribe of Manasseh (Josh. 13:29-31). Golan, one of its cities, became a "city of refuge" (Josh. 21:27). Argob, in Bashan, was one of Solomon's commissariat districts (1 Kings 4:13). The cities of Bashan were taken by Hazael (2 Kings 10:33), but were soon after reconquered by Jehoash (2 Kings 13:25), who overcame the Syrians in three battles, according to the word of Elisha (19). From this time Bashan almost disappears from history, although we read of the wild cattle of its rich pastures (Ezek. 39:18; Ps. 22:12), the oaks of its forests (Isa. 2:13; Ezek. 27:6; Zech. 11:2), and the beauty of its extensive plains (Amos 4:1; Jer. 50:19). Soon after the conquest, the name "Gilead" was given to the whole country beyond Jordan. After the Exile, Bashan was divided into four districts, (1.) Gaulonitis, or Jaulan, the most western; (2.) Auranitis, the Hauran (Ezek. 47:16); (3.) Argob or Trachonitis, now the Lejah; and (4.) Batanaea, now Ard-el-Bathanyeh, on the east of the Lejah, with many deserted towns almost as perfect as when they were inhabited. (See HAURAN.)
# Easton's Bible Dictionary (1897)/Bashemath

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Bashemath : Sweet-smelling.
(1.) The daughter of Ishmael, the last of Esau's three wives (Gen. 36:3, 4, 13), from whose son Reuel four tribes of the Edomites sprung. She is also called Mahalath (Gen. 28:9). It is noticeable that Esau's three wives receive different names in the genealogical table of the Edomites (Gen. 36) from those given to them in the history (Gen. 26:34; 28:9).
(2.) A daughter of Solomon, and wife of Ahimaaz, one of his officers (1 Kings 4:15).
# Easton's Bible Dictionary (1897)/Basilisk

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Basilisk : (in R.V., Isa. 11:8; 14:29; 59:5; Jer. 8:17), the "king serpent," as the name imports; a fabulous serpent said to be three spans long, with a spot on its head like a crown. Probably the yellow snake is intended. (See COCKATRICE.)
# Easton's Bible Dictionary (1897)/Basin

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Basin : Or Bason. (1.) A trough or laver (Heb.@aggan') for washing (Ex. 24:6); rendered also "goblet" ([[../Solomon, Song of|Cant.]] 7:2) and "cups" (Isa. 22:24).
(2.) A covered dish or urn (Heb.@k'for) among the vessels of the temple (1 Chr. 28:17; |Ezra 1:10; 8:27).
(3.) A vase (Heb.@mizrak) from which to sprinkle anything. A metallic vessel; sometimes rendered "bowl" (Amos 6:6; Zech. 9:15). The vessels of the tabernacle were of brass (Ex. 27:3), while those of the temple were of gold (2 Chr. 4:8).
(4.) A utensil (Heb.@saph) for holding the blood of the victims (Ex. 12:22); also a basin for domestic purposes (2 Sam. 17:28).
The various vessels spoken of by the names "basin, bowl, charger, cup, and dish," cannot now be accurately distinguished.
The basin in which our Lord washed the disciples' feet (John 13:5) must have been larger and deeper than the hand-basin.
# Easton's Bible Dictionary (1897)/Bastinado

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Bastinado : Beating, a mode of punishment common in the East. It is referred to by "the rod of correction" (Prov. 22:15), "scourging" (Lev. 19:20), "chastising" (Deut. 22:18). The number of blows could not exceed forty (Deut. 25:2, 3).
# Easton's Bible Dictionary (1897)/Magic

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Magic: The Jews seem early to have consulted the teraphim (which see) for oracular answers (Judges 18:5,6; Zechariah 10:2). There is a remarkable illustration of this divining by teraphim in Ezekiel 21:19-22. We read also of the divining cup of Joseph (Genesis 44:5). The magicians of Egypt are frequently referred to in the history of the Exodus. Magic was an inherent part of the ancient Egyptian religion, and entered largely into their daily life.
All magical arts were distinctly prohibited under penalty of death in the Mosaic law. The Jews were commanded not to learn the "abomination" of the people of the Promised Land (Leviticus 19:31; Deuteronomy 18:9-14). The history of Saul's consulting the witch of Endor (1 Samuel 28:3-20) gives no warrant for attributing supernatural power to magicians. From the first the witch is here only a bystander. The practice of magic lingered among the people till after the Captivity, when they gradually abandoned it.
It is not much referred to in the New Testament. The Magi mentioned in Matthew 2:1-12 were not magicians in the ordinary sense of the word. They belonged to a religious caste, the followers of Zoroaster, the astrologers of the East. Simon, a magician, was found by Philip at Samaria (Acts 8:9-24); and Paul and Barnabas encountered Elymas, a Jewish sorcerer, at Paphos (Acts 13:6-12). At Ephesus there was a great destruction of magical books (Acts 19:18,19).
# Easton's Bible Dictionary (1897)/Mahaneh-dan

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Mahaneh-dan: Judges 18:12 = "camp of Dan" 13:25 (R.V., "Mahaneh-dan"), a place behind (i.e., west of) Kirjath-jearim, where the six hundred Danites from Zorah and Eshtaol encamped on their way to capture the city of Laish, which they rebuilt and called "Dan, after the name of their father" (18:11-31). The Palestine Explorers point to a ruin called 'Erma, situated about 3 miles from the great corn valley on the east of Samson's home.
# Easton's Bible Dictionary (1897)/Macedonia

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Macedonia In New Testament times, was a Roman province lying north of Greece. It was governed by a propraetor with the title of proconsul. Paul was summoned by the vision of the "man of Macedonia" to preach the gospel there (Acts 16:9). Frequent allusion is made to this event (18:5; 19:21; Rom. 15:26; 2 Cor. 1:16; 11:9; Phil. 4:15). The history of Paul's first journey through Macedonia is given in detail in Acts 16:10-17:15. At the close of this journey he returned from Corinth to Syria. He again passed through this country (20:1-6), although the details of the route are not given. After many years he probably visited it for a third time (Phil. 2:24; 1 Tim. 1:3). The first convert made by Paul in Europe was (Acts 16:13-15) Lydia (q.v.), a "seller of purple," residing in Philippi, the chief city of the eastern division of Macedonia.
# Easton's Bible Dictionary (1897)/Magicians

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Magicians: Heb. hartumim, (Daniel 1:20) were sacred scribes who acted as interpreters of omens, or "revealers of secret things."
# Easton's Bible Dictionary (1897)/Malachi

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Malachi Messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon (Mal. 4:4, 5, 6). Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet.
He was contemporary with Nehemiah (comp. Mal. 2:8 with Neh. 13:15; Mal. 2:10-16 with Neh. 13:23). No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence (Mal. 1:10; 3:1, 10). It is probable that he delivered his prophecies about B.C. 420, after the second return of Nehemiah from Persia (Neh. 13:6), or possibly before his return.
# Easton's Bible Dictionary (1897)/Malachi, Prophecies of

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Malachi, Prophecies of The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction (Mal. 1:1-5), in which the prophet reminds Israel of Jehovah's love to them. The first section (1:6-2:9) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second (2:9-16) the people are rebuked for their intermarriages with idolatrous heathen. In the third (2:17-4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.
This book is frequently referred to in the New Testament (Matt. 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Rom. 9:13).
# Easton's Bible Dictionary (1897)/Machpelah

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Machpelah – Portion; double cave, the cave which Abraham bought, together with the field in which it stood, from Ephron the Hittite, for a family burying-place (Ge 23:1ff). It is one of those Bible localities about the identification of which there can be no doubt. It was on the slope of a hill on the east of Hebron, "before Mamre." Here were laid the bodies of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah (Ge 23:19 25:9 49:31 50:13)
Over the cave an ancient Christian church was erected, probably in the time of Justinian, the Roman emperor. This church has been converted into a Muslim mosque. The whole is surrounded by the el-Haram i.e., "the sacred enclosure," about 200 feet long, 115 broad, and of an average height of about 50 This building, from the immense size of some of its stones, and the manner in which they are fitted together, is supposed by some to have been erected in the days of David or of Solomon, while others ascribe it to the time of Herod. It is looked upon as the most ancient and finest relic of Jewish architecture.
On the floor of the mosque are erected six large cenotaphs as monuments to the dead who are buried in the cave beneath. Between the cenotaphs of Isaac and Rebekah there is a circular opening in the floor into the cavern below, the cave of Machpelah. Here it may be that the body of Jacob, which was embalmed in Egypt, is still preserved (much older embalmed bodies have recently been found in the cave of Deir el-Bahari in Egypt, [see Pharaoh]) though those of the others there buried may have long ago mouldered into dust.
The interior of the mosque was visited by the Prince of Wales in 1862 by a special favour of the Muslim authorities. An interesting account of this visit is given in Dean Stanley’s Lectures on the Jewish Church. It was also visited in 1866 by the Marquis of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales, accompanied by Sir C. Wilson and others. (See Palestine Quarterly Statement, October 1882).
# Easton's Bible Dictionary (1897)/Mark

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Mark The evangelist; "John whose surname was Mark" (Acts 12:12, 25). Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim. 4:11, etc.
He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Col. 4:10). It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" (1 Pet. 5:13). It is probable that the "young man" spoken of in Mark 14:51, 52 was Mark himself. He is first mentioned in Acts 12:25. He went with Paul and Barnabas on their first journey (about A.D. 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25; 13:13). Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Col. 4:10; Philemon 1:24). At a later period he was with Peter in Babylon (1 Pet. 5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Tim. 4:11). He then disappears from view.
# Eminent Chinese of the Ch'ing Period/Yeh Ying-liu

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​YEH Ying-liu 葉映榴 (T. 丙[炳]霞, H. 蒼巖), Dec. 3, 1638–1688, June 23, official, and martyr, was a native of Shanghai. He became a chin-shih in 1661 at the age of twenty-four (sui). After holding several posts in Peking he was appointed in 1676 superintendent of customs of Kiangsi. There he co-operated with the local officials in relief work and in defending the ​province against the rebellious forces of Wu San-kuei [q. v.]. Two years later he became assistant secretary to the provincial judge of Shensi, and concurrently director of education in the same province. In 1685 he was made grain intendant of Hu-kuang province and in 1688 acting lieutenant-governor of Hu-kuang.
A few days after Yeh took over the latter post a mutiny under the leadership of Hsia Fêng-lung 夏逢龍 took place at Wuchang, the capital of the province, to protest against the government's measure to demilitarize that area, and in particular to compel payment of the local troops whose stipends were in arrears. The governor, K'o Yung-shêng 柯永昇, was stabbed and committed suicide, and Yeh Ying-liu, as lieutenant-governor, was compelled by the insurgents to go over to their side. Powerless to deal with the situation, he proposed to the mutineers that if they would promise not to harm the cornmon people he would, after three days, join them in their plans. In the meantime he sent away his family from the troubled city and entrusted his official seals to a servant. Attired in full official uniform, he reproached the mutiueers and then died by cutting his own throat. For his loyalty and bravery he was rewarded with posthumous honors, and in the year following his death he was canonized as Chung-chieh 忠節.
In view of Yeh Ying-liu's martyrdom, his eldest son, Yeh Fu 葉敷 (T. 來青, 南田, H. 雲巢散人, 1670–1760), was given the rank of a department magistrate. He served as magistrate of Ching-mên-chou in Hupeh (1691–93), and of Yü-lin-chou in Kwangsi (1697–1703); and as prefect of Canton (1709–14), and of I-chou-fu, Shantung (1734–37). He achieved some note as a painter. His adopted son, Yeh Fêng-mao 葉鳳毛 (T. 超宗, H. 恆齋, 六泉, 錦帶居士, 1709–1781), was also a painter and calligrapher who served in the Grand Secretariat as a secretary (1730–35) and as an archivist (1735–39). He left two brief descriptions of the buildings and traditions of the Grand Secretariat, entitled 內閣小志 Nei-ko hsiao-chih and Nei-ko ku-shih (故事), both printed in the collectanea, Chih-hai (see under Chang Hai-p'êng).
[1/259/5b; 3/345/17a; 19 ping hsia 17b; 28/1/1a; Shanghai hsien-chih (1572) 20/11b; Wu-chung Yeh-shih tsu-p'u (see bibl. under Yeh Fang-ai), 53/30a.]
Tu Lien-chê
# Eminent Chinese of the Ch'ing Period/Yehonala

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​YEHONALA. See under Hsiao-ch'in.
# Eminent Chinese of the Ch'ing Period/Yen-p'ing, Prince of

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​YEN-p'ing, Prince of. See under Chêng Ch'êng-kung.
# Eminent Chinese of the Ch'ing Period/Yen Hsi-chai

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​YEN Hsi-chai. See under Yen Yüan.