Edited by Biblical scholar James Hastings, Dictionary of the Apostolic Church contains all definitions of people, places, and theological terms from the book of Acts to the book of Revelation. With over 1,500 pages of summaries, maps, and abbreviations, there are over 100 Biblical scholars and pastors supplying the essays. More of an encyclopedia, this collection is the perfect resource for teachers, pastors, and anyone wanting a thorough yet concise summary of New Testament themes. The entries are easy to read yet theologically sound.

Like the other works of Hastings, this compilation seeks to aid pastors and general Bible readers in understanding Scripture. Hastings, James – Dictionary of the Apostolic Church

Courtesy of Biblesupport.com

Sample Entry

Abyss
Hastings – Dictionary of the Apostolic Church DAC (hosted on theword-dictionary-modules.com )

This is the Revised Version rendering of the word ἄβυσσος which occurs in Luk. 8:31; Rom. 10:7; Rev. 9:1-2; 9:11; 11:7; 17:8; 20:1, 3. In Lk. and Roman Authorized Version translates ‘deep’; in Rev., ‘bottomless pit’-no distinction, however, being made between τὸ φρέαρ τῆς ἀβύσσου in Rev. 9:1-2 (Revised Version ‘the pit of the abyss’) and ἡ ἄβυσσος simply in the remaining passages (Revised Version ‘the abyss’). ἄβυσσος (from α intens. and βυσσός, Ion. βυθός, ‘the depth’) occurs in classical Greek as an adj. moaning ‘bottomless,’ but in biblical and ecclesiastical Greek almost invariably as a substantive denoting ‘the bottomless place,’ ‘the abyss.’ The word is found frequently in the Septuagint , usually as a rendering of the Heb. tehôm, and primarily denotes the water-deeps which at first covered the earth (Gen. 1:2; Psa. 103:6) and were conceived of as shut up afterwards in subterranean storehouses (Psa. 32:7). In Job 38:16 f. the abyss in the sense of the depths of the sea is used as a parallel to Hades; and in Job 41:23 (Septuagint ) the sea-monster regards the Tartarus of the abyss as his captive. In Psa. 71:20 ‘the abyss’ is applied to the depths of the earth, and is here evidently a figurative equivalent for Sheol, though it is nowhere used in the Septuagint to render the Heb, word. In the later Jewish eschatology, where Sheol has passed from its OT meaning of a shadowy under world in which there are no recognized distinctions between the good and the bad, the wicked and the weary (cf. Job 3:17; Ecc. 9:5), and has become a sphere of definite moral retribution, the conception of the abyss has also undergone a moral transformation. The Ethiopian Book of Enoch is especially suggestive for the development of the eschatological conceptions that appear in pre-Christian Judaism; und in the earliest part of that book the fallen angels and demons are represented as cast after the final judgment into a gulf (χάος) of fire (10:13, 14), while in 21:7 the chasm (διακοπή) filled with fire (cf. τὸ φρέαρ in Rev. 9:1-2) is described as bordered by the abyss. Apparently the abyss was conceived of as the proper home of the devil and his angels, in the centre of which was a lake of fire reserved as the place of their final punishment.

The previous history of the word explains its use in the NT. In Rom. 10:7; where he is referring to Deu. 30:13; St. Paul uses it simply as the abode of the dead, Sheol or Hades-a sense equivalent to that of Psa. 71:20. In Luk. 8:31 the penal aspect of the abyss comes clearly into view: it is a place of confinement for demons. In Revelation we are in the midst of the visions and images of apocalyptic eschatology. In Rev. 9:1-2 ‘the pit of the abyss’ sends forth a smoke like the smoke of a great furnace. The abyss has an angel of its own whose name is Abaddon (q. v. [Note: quod vide, which see.] ) or Apollyon (Rev. 9:11). From it ‘the beast’ issues (Rev. 11:7; 17:8), and into it ‘the old serpent which is the Devil and Satan’ is cast for a thousand years (Rev. 20:1-3).

Literature.-The Commentaries and Bible Dictionaries; article ‘Abyss’ in Encyclopaedia of Religion and Ethics .
J. C. Lambert.

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expositors-dictionary-of-texts.cmt_.twm (762 downloads )

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Buck wrote A Theological Dictionary (1802). The first edition appeared in London in 2 vols., to which John Collett Ryland was a major contributor; there were further British and American editions. He was also author of other religious works, and a Collection of Anecdotes, 1799, which went through numerous editions. Charles Buck (1771–1815) was an English Independent minister and theological writer, known for his Theological Dictionary. Buck’s Theological Dictionary still contains some interesting material, especially when it comes to Religious Sects.




Buck’s Dictionary was a significant work in antebellum America, running to 50 reprints. It was conservative and evangelical in editorial line, making it a counterbalance to the A View of Religions (1817) of Hannah Adams which was of Unitarian and liberal tendency. Adams’s British editor, the Calvinist bookseller Thomas Williams, was much influenced by Buck’s work in producing his Dictionary of All Religions. Adams then adopted some of the ideas she found in Williams. George Bush (biblical scholar), who edited an American edition of 1830, stated that
Notices of all or nearly all the existing religious denominations of the United States are given, accompanied with historical sketches and ecclesiastical statistics.

Richard Knight of Tennessee, who became a Baptist preacher, was taught to read by his wife, but “never got further in ‘book learning’ than the Bible and hymn book, and Buck’s Theological Dictionary.”[48] It was cited as an authority by Finis Ewing; J. L. Wilson, an opponent, attacked its article on ministerial education. The American editions by William Woodward were expanded and revised: Ewing and Richard Donnell had written on the Cumberland Presbyterian Church for the 1814 edition. Woodward had produced an edition by 1807, which was adopted as a textbook.
A British reissue was edited by Ebenezer Henderson. For the 1833 edition, Henderson added 500 articles. He oversaw a further edition, in 1841. There was a German translation by Joseph Ehrenfried.

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Hastings, James – Hastings Dictionary of the NT (Matthew – Revelation / Christ, Gospels, Apostolic Church – 4 vols)




wordmodules

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Concordance Type. Each Verse Listed For The Word Is In Sequence From First Mention To Last Entry.

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This is E.W. Bullinger’s “Figures of Speech Used in the Bible Explained and Illustrated.” However, it is in .dct.twm format. This module already/also exists as an ebook module.

For those interested in reading Bullinger’s Figures of Speech, I recommend the .gbk.twm version. For those interested in using Bullinger’s Figures of Speech, I highly recommend this dictionary format. Why?

Let’s say you’re reading a commentary, and the writer mentions the word “metonymy.” You know that Bullinger wrote about it, but how do you find it in TW’s .gbk.twm module? Not very easily! But if you set your dictionary to “Bullinger’s FigOfSp”, then when you click the word “metonymy” in any of the book views, the dictionary immediately moves to that definition. You can always use TW’s hand “lookup” feature, too. Never before has Bullinger’s excellent reference work ever been so accessible.

Originally copyrighted in 1898. It is still the definitive work on the subject of Biblical figures of speech. The text for this modules comes from a TheWord module built by David Cox. It has been reformatted as a TW .dct.twm module.

Special thanks to Mr. Bond for helping with the .dct.twm “titles and definitions” formatting. The module is much more useful thanks to him.

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Strong’s Concordance combines the King James Bible version with Greek and Hebrew lexicons. The Exhaustive version is the most complete, easy-to-use, understandable concordance for studying the original languages of the Bible.

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• Hastings – Dictionary of Christ in the Gospels

The post Whyte’s Dictionary of Bible Characters appeared first on theWord Dictionary Modules.

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.

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• Whyte’s Dictionary of Bible Characters
• Hastings – Dictionary of Christ in the Gospels

The post Hastings – Dictionary of Christ in the Gospels appeared first on theWord Dictionary Modules.