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

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Red Sea The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity it is divided into two arms, that on the east called the AElanitic Gulf, now the Bahr el-`Akabah, about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula.
The Hebrew name generally given to this sea is Yam Suph. This word suph means a woolly kind of sea-weed, which the sea casts up in great abundance on its shores. In these passages, Ex. 10:19; 13:18; 15:4, 22; 23:31; Num. 14:25, etc., the Hebrew name is always translated "Red Sea," which was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain. Some think it is derived from the red colour of the mountains on the western shore; others from the red coral found in the sea, or the red appearance sometimes given to the water by certain zoophytes floating in it. In the New Testament (Acts 7:36; Heb. 11:29) this name is given to the Gulf of Suez.
This sea was also called by the Hebrews Yam-mitstraim, i.e., "the Egyptian sea" (Isa. 11:15), and simply Ha-yam, "the sea" (Ex. 14:2, 9, 16, 21, 28; Josh. 24:6, 7; Isa. 10:26, etc.).
The great historical event connected with the Red Sea is the passage of the children of Israel, and the overthrow of the Egyptians, to which there is frequent reference in Scripture (Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16; 2 Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).
# Easton's Bible Dictionary (1897)/Reed

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Reed
(2.) Heb. kaneh (1 Kings 14:15; Job 40:21; Isa. 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind.
The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position." It is used to illustrate weakness (2 Kings 18:21; Ezek. 29:6), also fickleness or instability (Matt. 11:7; comp. Eph. 4:14).
A "bruised reed" (Isa. 42:3; Matt. 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Matt. 27:29); and "they took the reed and smote him on the head" (30). The "reed" on which they put the sponge filled with vinegar (Matt. 27:48) was, according to John (19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See [526]CANE.)
# Easton's Bible Dictionary (1897)/Rebekah

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Rebekah A noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham's "steward" found her at the "city of Nahor," in Padan-aram, are narrated in Gen. 24-27. "She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father's house for ever at an hour's notice; and her future life showed not only a full share of her brother Laban's duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband." The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).
# Easton's Bible Dictionary (1897)/Reconciliation

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Reconciliation
(1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity.
(2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received "the reconciliation" (R.V.), i.e., he has conferred on us the token of his friendship. So also 2 Cor. 5:18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Eph. 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See [523]ATONEMENT.)
# Easton's Bible Dictionary (1897)/Rechabites

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Rechabites The descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife (Judg. 1:16), and Jael was the wife of "Heber the Kenite" (4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life (30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah (35); and this feature of their character is referred to by the prophet for the purpose of giving point to his own exhortation. They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff (1839) found in Arabia, near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has been found near the Dead Sea who also profess to be descendants of the same Kenite chief.
# Easton's Bible Dictionary (1897)/Redemption

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Redemption
There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).
# Easton's Bible Dictionary (1897)/Redeemer

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Redeemer
# Easton's Bible Dictionary (1897)/Rechab

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Rechab Horseman, or chariot. (1.) One of Ishbosheth's "captains of bands" or leaders of predatory troops (2 Sam. 4:2).
(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
# Easton's Bible Dictionary (1897)/Red Sea, Passage of

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Red Sea, Passage of The account of the march of the Israelites through the Red Sea is given in Ex. 14:22-31. There has been great diversity of opinion as to the precise place where this occurred. The difficulty of arriving at any definite conclusion on the matter is much increased by the consideration that the head of the Gulf of Suez, which was the branch of the sea that was crossed, must have extended at the time of the Exodus probably 50 miles farther north than it does at present. Some have argued that the crossing took place opposite the Wady Tawarik, where the sea is at present some 7 miles broad. But the opinion that seems to be best supported is that which points to the neighbourhood of Suez. This position perfectly satisfies all the conditions of the stupendous miracle as recorded in the sacred narrative. (See [525]EXODUS.)
# Easton's Bible Dictionary (1897)/Recorder

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Recorder
# Eliza/The Gentleman of Title
### THE GENTLEMAN OF TITLE

ONE of our younger clerks, a man of the name of Perkins, is said to be very well connected. He certainly spends more than his salary, and rarely wears the same trousers on two consecutive days. But I am not a snob, nor one who thinks much of these things, and I had never cultivated young Perkins. Consequently it rather surprised me when he introduced me to his friend, the Hon. Eugene Clerrimount. Then I remembered what had been said about Perkins's connections.
The Gentleman of Title.
Eliza was certainly less pleased than myself when she heard that the Hon. Eugene Clerrimount was coming. She said that he might be all right, or he might not, and we did not know anything about him. I replied: "One does not know anything about anybody in that rank of life. It is not necessary."
"Oh!" she said. "Isn't it? Well, I don't happen to be an earl myself."
And, really, on the Saturday morning I had the greatest difficulty to get Eliza to take a little trouble with the drawing-room, though I asked for nothing more than a thorough dusting, chrysanthemums, and the blinds up. For the tea I offered to make myself entirely responsible. There was some doubt as to whether the girl should announce him as the Hon. Mr. Clerrimount, or the Hon. Eugene Clerrimount, or Mr. Hon. Clerrimount. "She'd better do all three, one after ​the other," said Eliza, snappishly. I obviated the difficulty by telling the girl, as she opened the drawing-room door, merely to say, "A gentleman to see you." I am rather one for thinking of these little ways out of difficulties.
Eliza wanted to know what time he was coming. I replied that he could not come before three or after six, because that would be against etiquette.
"Suppose he came at five minutes to three by accident," said Eliza. "Would he sit on our doorsteps until the clock struck, and then ring the bell?" I was really beginning to lose patience with Eliza.
However, by three o'clock I had Eliza in the drawing-room, with a magazine and paper-knife by her side, as if she had been reading. She was really darning socks, but they could easily be concealed in an empty art flower-pot when the front bell rang.
We sat in the drawing-room until six, but, strangely enough, the Hon. Eugene Clerrimount never came. The trifle that I had spent ​on the Madeira cake and macaroons was nothing, but it did wound my feelings that he had not even thought it worth while to explain his inability to keep his appointment.
And on the Monday I said to Perkins, rather sharply: "There was that matter of four shillings with your friend. I've not received the money, and I should thank you to see about it."
"What?" said Perkins. "You ask my friend and me to come and drink with you, and then want me to dun him for the money to pay for it. Well, I am blowed!"
Oh, the whole thing was most unsatisfactory and incomprehensible!
# Eliza/The Hat
### THE HAT

I HAD long believed that all was not right with my hat. I could prove nothing, but I had no doubt in my own mind that the girl took liberties with it. It is very easy to brush a silk hat the wrong way, for instance, but silk hats do not brush themselves the wrong way; if it is done, some one must have done it. Morning after morning I found marks on my hat which I could not account for. Well, I said nothing, but I made up my mind to keep my eyes open. It was not only the injury to the hat—it was the impertinence to myself that affected me.
One Saturday afternoon, while I was at home, a costermonger came to the door with walnuts. The girl answered the bell, and presently I saw the coster and his cart go past ​the dining-room window. I don't know why it was, or how it was, but a suspicion came over me. I stepped sharply to the door, and looked out into the passage. There was no one there. The front door was open, and the kitchen door was open, and in a position between the two, against the umbrella-stand, was—something worse than ever I had expected.
I picked that hat up just as it was, with the walnuts inside it, and placed it on the dining-room table. Then I called to Eliza to come down-stairs.
"What is it?" she asked, as she entered the dining-room.
I pointed to the hat. "This kind of thing," I said, "has been going on for years!"
"Oh, do talk sense!" she said. "What do you mean?"
"Sense!" I said. "You ask me to talk sense, when I find my own hat standing on the floor in the hall, and used as a—a receptacle for walnuts!"
​She smiled. "I can explain all that," she said.
"I've no doubt you can. I'm sick to death of explanations. I give ten or eleven shillings for a hat, and find it ruined. I know those explanations. You told the girl to buy the walnuts, and she had got nothing else to put them in, and the hat was handy; but if you think I take that as an excuse, you make a mistake."
"I wasn't going to say that at all."
"Or else you'll tell me that you can paste in a piece of white paper, so that the stains on the lining won't show. Explanations, indeed!"
"And I wasn't going to say that, either."
"I don't care what you were going to say. I won't hear it. There's no explanation possible. For once I mean to take a strong line. You see that hat? I shall never wear it again!"
"I know that."
"No one shall wear it! I don't care for the expense! If you choose to let that ​servant-girl ruin my hat, then that hat shall be ruined, and no mistake about it!"
I picked the hat up, and gave it one sound, savage kick. My foot went through it, and the walnuts flew all over the room. At the same moment I heard from the drawing-room a faint tink-tink-tink on the piano.
"Yes," said Eliza. "That's the piano-tuner. He came at the same time as the walnut-man, and bought those walnuts. And he put them in his hat. His hat, mind you, not your hat. Your hat's hanging up in the usual place. You might have seen it if you'd looked. Only you're——"
"I picked the hat up, and gave it one sound, savage kick."
# Domestic Encyclopædia (1802)/Brook

Edition of 1802.
​BROOK, a little river, or small current of water. It is distinguished from a river by this circumstance, that in general it has a current only at particular seasons, whereas a river flows throughout the year.
Considerable damage is sometimes occasioned by the overflow of brooks, in consequence of sudden and heavy falls of rain. An inundation is caused by a stoppage of the water in its course, which prevents it from running off as fast as it comes in; consequently, if the channel for the efflux be larger than that for the influx, the water will not overflow the banks. Thus, by opening the channel of the river Welland, at Harborough, in Leicestershire, to a considerable distance below the bridge, the river has never since overflowed the town, as it formerly did after sudden rain.
The legislature has enforced the clearing of the channels of brooks near turnpike-roads, by enacting, that the commissioners shall give notice in writing, to the overseers of the highways, of the several parishes through which such brooks or rivers flow, to open their respective channels, that the water may have free passage.
# Domestic Encyclopædia (1802)/Brooding

Edition of 1802.
​Brooding. See Hatching.
# Domestic Encyclopædia (1802)/Broom-grass

Edition of 1802.
​Broom-grass. See Brome-grass.
# Domestic Encyclopædia (1802)/Broom

Edition of 1802.
​BROOM, the Common, or Spartium scoparium, L. an indigenous plant, very common on sandy pastures and heaths, and requiring no particular description. When growing of a large size, the broom deserves a place among our flowering shrubs, on account of the profusion of its gold-coloured blossoms. Its use is very extensive, not only in domestic economy, but likewise in the arts, and in medicine. Although this vegetable is chiefly employed for making brooms, thatching houses, and covering stacks in preference to straw, as it more readily admits the air into the stack, and equally well secures it from rain; yet it also serves as a substitute for the oak-bark, in the tanning of bather; for which purpose both the twigs and branches are usefully ​employed. The old wood of the common broom furnishes the cabinet-maker with most beautiful materials for veneering. In some places, the tender branches of this plant are mixed with hops in brewing; but we doubt whether they are wholesome, as it is affirmed that sheep become intoxicated by browsing upon them. The flower-buds may be preserved as pickles, and eaten instead or capers. From the roasted seeds, a kind of coffee has been made by the house-wife, though of inferior taste to that obtained from the roots of the carrot, beet, succory, &c.
The macerated bark of the broom has been found sufficiently fibrous and elastic, to be manufactured into cloth.—A tolerably pure alkaline salt is produced by burning the whole plant.
In proof of the medicinal properties of this vegetable, Dr. Mead relates the case of a dropsical person, who was recovered by taking half a pint of the decoction of green broom-tops, with a spoonful of whole mustard seed, every morning and evening. The patient had been tapped three times, and had tried the usual remedies to no purpose. Dr. Withering, on this occasion, observes, that an infusion of the seeds, drunk freely, has been known to produce similar happy effects; but whoever expects such benefit to follow in every dropsical case, wili be greatly deceived. He has known them succeed in one case that was truly deplorable; but out of a great number of trials fairly made, this proved to be the only instance, in which rhe medicine had a good effect. A strong lixivium of the ashes was used in the Swedish army, in the year 1750, for the cure of dropsies consequent to a catarrhal epidemic fever. The urine became plentiful, and the patients were soon restored.
Broom, the Spanish, or Spartium junceum, L. an exotic shrub, which may be easily cultivated in our climate, by sowing it either in the spring or autumn: but as the plants will not succeed when removed after attaining a large size, they should be transplanted before they are two years old.—The twigs are employed for basket-work, and the flowers afford a plentiful supply of food for bees: hence the culture of this shrub is recommended near bee-hives.