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• Hastings Dictionary of the Apostolic Church
• Expositors Dictionary of Texts
• Buck Theological Dictionary
• Bible in Basic English Concordance
• Hastings Dictionary of the NT
• Word Studies in Old Testament, New Testament
• Bullinger Figures of Speech
• Strong’s Hebrew and Greek Dictionary
• Whyte’s Dictionary of Bible Characters
• Hastings – Dictionary of Christ in the Gospels

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This classic work is a comprehensive study on the life of Christ, including every reference to His life and teaching. A Dictionary of Christ and the Gospels also includes extensive entries on the four Gospels. Biblical expert and editor James Hastings compiled over nineteen hundred pages of notes from over one hundred international contributors and scholars. Although this is a massive and scholarly work, it is also highly readable and helpful for a variety of readers. Each item contains detailed yet concise information, along with the author’s name.

This collection is perfect for pastors and teachers, focusing on context, exposition, history, and cross–references. It includes both word and phrasal meanings from throughout the New Testament. Hastings – Dictionary of Christ in the Gospels

Sample Entry

ABYSS (ἡ ἄβυσσος).—The word ‘abyss,’ which we find in several places in the Revised Version NT 1881, OT 1885 of the NT, is not found in the Authorized Version . There we find instead, in St. Luke (Luk. 8:31) and in Romans (Rom. 10:7) ‘the deep,’ and in the Apocalypse ‘the bottomless pit.’ In Rev. 9:1-2 we find ( Revised Version NT 1881, OT 1885 ) ‘the pit of the abyss’ (τὸ φρέαρ τῆς ἀβύσσου), a somewhat peculiar expression, but not having, it would seem, a different signification from the simple word ‘abyss.’

It is not easy to see that the word ‘abyss’ has the same signification in Romans as it has in St. Luke and the Apocalypse. In a general way, of course, the word may be taken as meaning the underworld, the world of departed spirits and of things dim and mysterious,—a world conceived of as deeply hidden away from that of things seen and known, even as the interior of the earth and the depths of the ocean are hidden. The abyss is certainly the realm of the departed in Rom. 10:7; where St. Paul himself interprets the word for us: ‘Who shall descend into the abyss (that is, to bring up Christ from the dead)?’ But a more specific meaning than that of simply the underworld must be given to the word in Luk. 8:31 and in the various passages in the Apocalypse where it occurs. The abyss is not even in Luk. 8:31; perhaps, the ultimate place of punishment, but it is there assuredly a place of restraint and of terror, as it is also so far in the Apocalypse. The abyss in the latter is the Satanic underworld, the dark and mysterious region out of which evil comes, but also the prison in which during the millennial period Satan is confined. Of course much that is given in the Apocalypse is given under poetic imagery. The abyss is rather a condition of spiritual beings than a region of space. But under the imagery there is fact, the fact that there are spiritual beings setting themselves in opposition to the Kingdom of God, and yet in their very opposition conscious of His restraining power. Satan is bound for a season in the abyss. He has no absolute power, but must submit to such restraint as is put upon him. Evil comes from the abyss, but the very Spirit of evil has to submit to being bound there.

Literature.—The Commentaries on the passages above cited; the art. ‘Abyss’ in Hasting’s Dictionary of the Bible and in the Encyc. Biblica.
George C. Watt.

More Modules from this Category

• Hastings Dictionary of the Apostolic Church
• Expositors Dictionary of Texts
• Buck Theological Dictionary
• Bible in Basic English Concordance
• Hastings Dictionary of the NT
• Word Studies in Old Testament, New Testament
• Bullinger Figures of Speech
• Strong’s Hebrew and Greek Dictionary
• Whyte’s Dictionary of Bible Characters
• Hastings – Dictionary of Christ in the Gospels

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Author:
William C. Piercy and Henry Wace

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a concise dictionary for handy and quick reference. Special attention has been given to some marked fulfilments of prophecy. Peoples Bible Dictionary

Sample Entry of Peoples Bible Dictionary

Gamaliel (ga-mâ’li-el), recompense of God. 1. Son of Pedahzur; prince or captain of the tribe of Manasseh at the census at Sinai, Num 1:10; Num 2:20; Num 7:54; Num 7:59, and at starting on the inarch through the wilderness. Num 10:23. (b.c. 1490.) 2. A Pharisee and celebrated doctor of the law, who gave prudent worldly advice in the Sanhedrin respecting the treatment of the followers of Jesus of Nazareth. Act 5:34 ff. (a.d. 29.) He was Paul’s teacher. Act 22:3. He is generally Identified with Gamaliel, the grandson of Hillel, who is referred to as authority in the Jewish Mishna.

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Abraham

Abraham (Abram) was first of the patriarchs, father of Isaac and Ishmael, grandfather of Jacob and the traditional ancestor of the Jewish people. Abraham (originally Abram, which means “exalted father”) came from Ur in Mesopotamia. His father, Terah, took him (with his wife, Sarah, and his nephew, Lot) to Haran. God called Abraham to leave this new home and to find another home elsewhere in Canaan. After a brief stay in Egypt, Abraham settled near Hebron where he became involved in a local political quarrel when Lot was taken prisoner by an alliance of four eastern chieftains. Abraham launched a successful attack against this confederacy and on his victorious return encountered the mysterious Melchizedek, king of Salem, to whom he gave a tenth of all the spoil he had taken in the battle.

For many years of their marriage, he and Sarah were childless, but God assured Abraham that he would eventually become the father of a great nation. Sarah disbelieved and persuaded Abraham to beget a child by her maid, Hagar, who bore him his first son, Ishmael. When Abraham was ninety-nine years old, God appeared to him, and instituted with him a covenant of circumcision, giving him the new name of Abraham (meaning “father of a multitude”) and told him that a son, to be named Isaac was shortly to be born to Sarah. When the boy was in his childhood, God ordered Abraham to take him up to a mountain in the land of Moriah and offer him up as a sacrificial victim. Abraham prepared to do so, but was prevented at the last moment from carrying out the sacrifice, and told that he would be blessed for his faithfulness in being ready to offer up his son.

When Sarah died Abraham bought the plot of ground (the field of Ephron in Machpelah) that became the burial place for many generations of his descendants. He subsequently made arrangements for the marriage of Isaac, and took another wife, Keturah, who bore him Zimran, Medan, Midian, Ishbak and Shuah. At the age of one hundred and seventy five, Abraham died and was buried in Machpelah.

The principal narrative of the part of Genesis dealing with Abraham’s history is interrupted in various places by other stories involving the patriarch. These include the parallel stories of his sojourns in Egypt and in Gerar. On both occasions Abraham lied about his relations with Sarah, jeopardising the fulfilment of God’s promise (as both Pharaoh and Abimelech intended to take Sarah for themselves), while protecting himself. Both times God intervened to save him from the consequences of his deception. In another story we read of Abraham’s intercession on behalf of the cities of Sodom and Gomorrah, which were destroyed for their wickedness.

Genesis 11.27-18.33; 20.1-25.12; 26.1-5; 35.27; 49.30, 31; 50.13, 24; Exodus 2.24; 3.6-16; 6.3, 8; 32.13; 33.1; Deuteronomy 6.10; 9.5; 29.13; 30.20; 34.4; Joshua 24.2, 3; 2 Kings 13.23; 1 Chronicles 1.27, 28, 34; Psalms 105.42; Isaiah 29.22; Micah 7.20; Matthew 1.1, 2, 17; 8.11; 22.32; Luke 3.34; 13.28; 16.22-31; 20.37; John 8.33, 37, 39, 40, 52, 53, 56-58; Acts 3.13, 25; 7.2-8,17, 32; Romans 4:1-23; 9.7; 11.1; 2 Corinthians 11.22; Galatians 3.6-9,14, 16, 29; 4.22; Hebrews 2.16; 6.13-15; 7.1, 2, 4-10; 11.8-10, 17-19; James 2.21-23; 1 Peter 3.6

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Moses

Moses was the son of Amram and Jochebed, a descendant of Levi, brother of Aaron and Miriam, husband of Zipporah, father of Gershom and Eliezer, and the law-giver of the Jews. Moses was born in Egypt. The Pharaoh’s policy of exposing Jewish children prompted his parents to conceal Moses, but when he proved impossible to hide any longer his parents placed him in a watertight basket and set this adrift on a river. Found by Pharaoh’s daughter, he was brought up as her child in the royal household. His sister, Miriam, who witnessed the discovery, brought Moses’ true mother to Pharaoh’s daughter to serve as nurse-maid for the infant.

Though brought up in the royal household, Moses was obliged to flee from Egypt after he murdered an Egyptian whom he had seen beating an Israelite. He stayed with the priest of Midian, Jethro, and took his daughter Zipporah as his wife, becoming at this time the father of his first son, Gershom.

Later God spoke to Moses, from a bush, which appeared to burn but not to be consumed. God told him to return to Egypt, and secure the release of his countrymen from their oppressors. At first Moses’ efforts to do this led to even harsher treatment for his people. Pharaoh, having previously given permission only to retract it later, reluctantly allowed the Israelites to go, after a succession of plagues (pollution of the Nile; frogs; swarms of gnats and of flies; cattle-plague and boils; hail; thunderstorms; locusts; thick darkness, and the slaying of the firstborn).

The last of the plagues was accompanied by the feasts of Passover and unleavened bread – the former serving as a memorial of the “passing over” of the angel of death (which spared the children of the Israelites, whose houses were marked with blood on the lintel); the latter being a reminder of the haste of the departure from Israel. A last attempt by Pharaoh to re-enslave the Jews was thwarted when the waters of the Red Sea, which had miraculously receded to let the Israelites cross, engulfed his chariots.

Subsequently Moses led the Israelites through the desert, stopping at various stages of the Journey, sometimes for years at a stretch, before arriving at the “promised land” of which God had spoken to him. During the journey and the various halts on the way, God showed His election of Moses by various signs. Among these was the feeding of the people by the strange substance, known by them as “manna”, which appeared overnight, and later by flocks of quails, which alighted near the Israelite camp. After a successful military campaign against the various peoples whose territory they were crossing, the Israelites arrived at Sinai. Here God summoned Moses to speak with him on the mountain, and gave him the stone tablets on which were inscribed the Ten Commandments. On his return from the mountain, Moses found that the Israelites had made an idol and were offering sacrifices to it. Enraged, he smashed the stone tablets, but later received fresh ones in their place.

After the giving of the law, Moses led the Israelites on to Canaan, stopping for several years at the oasis of Kadesh-barnea. Here a group of rebellious Levites – headed by Korah, Dathan and Abiram challenged his authority – but this revolt was promptly ended by the miraculous punishment of the offenders, who (along with their families) were swallowed by a fissure in the ground. A milder criticism of Moses from Miriam led to her being afflicted with leprosy. Following further successful military campaigns, Moses prepared to lead the Israelites over the Jordan and into Canaan. Though he was allowed to see the Promised Land before the Israelites crossed the Jordan to enter it, Moses was not allowed to make the crossing – apparently, a punishment for an earlier loss of faith. Having seen Canaan, Moses was told to ascend Mt. Nebo where he would die. The place of his death was unknown to the Israelites, but there is a tradition that God buried him.

Exodus 2.1 – Deuteronomy 34.12; Joshua 1.1, 2, 5, 7, 13-17; 3.7; 13. 8; 17.4; 20.2; 21.8; 24.5 1 Samuel 12.6, 8; 2 Kings 18.12; 21.8; 1 Chronicles 6.3; 23.13-15; Psalms 90; 99.6; 103.7; 105.26; Isaiah 63.11; Jeremiah 15.1; Micah 6.4; Malachi 4.4; Matthew 8.4; 17.3, 4; 19.7, 8; 22.24; 23.2; Mark 1.44; 7.10; 9.4, 5; 10.3-5; 12.19, 26; Luke 5.14; 9.30-33; 16.29, 31; 20.28, 37; 24.27, 44; John 1.17; 3.14; 5.45-47; 6.32; 7.19, 22, 23; 9.28, 29; Acts 3.22; 6.11, 14; 7.20-44; 15.1, 5, 21; 26.22; 28.23; Romans 5.14; 9.15; 10.5, 19; 1 Corinthians 9.9; 10.2; 2 Corinthians 3.7, 13, 15; 2 Timothy 3.8; Hebrews 3.2-5, 16; 7.14; 8.5; 9.19-21; 10.28; 11.23-28; 12.21; Jude 9; Revelation 15.3

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