Christian History Books (click here)
IMPORTANT: Easton's Bible Dictionary is NOT exegetical, and can be counter to the scriptural or Hebrew and Greek definitions of words.
150 Years ago you couldn't be a Pastor anywhere in the world unless you were fluent in Hebrew..... Even in the so-called "Dark Ages" everyone had a local Priest who could speak, read and write in at least 2 languages, who taught out of a Latin Bible. How far have we fallen in word definitions! DO YOU BELIEVE THE WORD OF GOD OR BELIEVE IN THE OPPOSITE?
*******Recommended Materials for In-Depth Research of Scripture*********
Strong's Exhaustive Concordance, Complete and Unabridged (Every pastor uses or recommends this for their congregation) It's the main tool every Christian should have in their library along with a good Lexicon to get full definitions. Beware, using just Strong's alone without a Lexicon will not give you full definitions of many words since it's not meant to do the function of a Lexicon.
You will need some of the following books to render in-depth research beyond the scope of Strong's Concordance: (Most of which are included in several computer programs such as PC Study Bible and online at HERE for FREE ACCESS)
1. The New Englishman's Greek Concordance and Lexicon of the New Testament, by Wigram-Green *These two books by Wigram-Green are what Strong's concordance is based upon. Every word in the bible is listed by (the original Greek and Hebrew)Strongs# rather than by English translation. You cannot miss the bible's definition of a word with this tool. You can see how the original word is used every time throughout the bible. This research tool makes any user blow away most any pastor these days.*
2. The New Englishman's Hebrew Concordance of the Old Testament, by Wigram-Green
3. Greek-English Lexicon of the New Testament by Thayers
4. Hebrew-Chaldee Lexicon to the Old Testament by Gesenius
5. Interlinear Greek and English by Berry
7. Vine's Expository Dictionary of Old and New Testament Words Keyed to Strong's Reference Numbers
You can also order the KJV "Hebrew Greek Key Study bible" which has built-in lexicons and Strong's numbering within the actual text of King James, or if you prefer you can also get it in New American Standard. (we reccomend King James Version)
We know you can always use the bible as it's own lexicon and use the word to interpret the word, however, but these are shortcuts for all who are wise to make quick use of. Thank You for using our online searchable Strong's concordance and dictionary.
You can get all these books at ANY Bible bookstore and most major bookstores. Or order from us right now click here
The first keys are finding what the bible's definition of a word is in scripture, not in 21st Century word definitions or MAJORITY Religious Doctrines in the broad path which leadeth to destruction. These tools help you see how the original word is used through the entire text of scripture, thus render the BIBLE'S Definition of a word since we live by Every Word and not by bread alone.
Easton's (UnBiblical and sometimes FALSE) Bible Dictionary
Hebrew of the Hebrews One whose parents are both Hebrews (Phi 3:5; Co2 11:22); a genuine Hebrew.
Hebrews (Act 6:1) were the Hebrew-speaking Jews, as distinguished from those who spoke Greek. (See GREEKS.)
Hebrew language The language of the Hebrew nation, and that in which the Old Testament is written, with the exception of a few portions in Chaldee. In the Old Testament it is only spoken of as "Jewish" (Kg2 18:26, Kg2 18:28; Isa 36:11, Isa 36:13; Ch2 32:18). This name is first used by the Jews in times subsequent to the close of the Old Testament. It is one of the class of languages called Semitic, because they were chiefly spoken among the descendants of Shem. When Abraham entered Canaan it is obvious that he found the language of its inhabitants closely allied to his own. Isaiah (Isa 19:18) calls it "the language of Canaan." Whether this language, as seen in the earliest books of the Old Testament, was the very dialect which Abraham brought with him into Canaan, or whether it was the common tongue of the Canaanitish nations which he only adopted, is uncertain; probably the latter opinion is the correct one. For the thousand years between Moses and the Babylonian exile the Hebrew language underwent little or no modification. It preserves all through a remarkable uniformity of structure. From the first it appears in its full maturity of development. But through intercourse with Damascus, Assyria, and Babylon, from the time of David, and more particularly from the period of the Exile, it comes under the influence of the Aramaic idiom, and this is seen in the writings which date from this period. It was never spoken in its purity by the Jews after their return from Babylon. They now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly became the predominant element in the national language. The Hebrew of the Old Testament has only about six thousand words, all derived from about five hundred roots. Hence the same word has sometimes a great variety of meanings. So long as it was a living language, and for ages after, only the consonants of the words were written. This also has been a source of difficulty in interpreting certain words, for the meaning varies according to the vowels which may be supplied. The Hebrew is one of the oldest languages of which we have any knowledge. It is essentially identical with the Phoenician language. (See MOABITE STONE.) The Semitic languages, to which class the Hebrew and Phoenician belonged, were spoken over a very wide area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from the Mediterranean to the borders of Assyria, and from the mountains of Armenia to the Indian Ocean. The rounded form of the letters, as seen in the Moabite stone, was probably that in which the ancient Hebrew was written down to the time of the Exile, when the present square or Chaldean form was adopted.
Hebrews, Epistle to (1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books. (2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of "embracing it without controversy as one of the apostolic epistles." (3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Heb 13:19, Heb 13:24). It was certainly written before the destruction of Jerusalem (Heb 13:10). (4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (Heb 13:23). (5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a "shadow" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ. (6.) It consists of two parts: (a) doctrinal (Heb. 1 - 10:18), (b) and practical (Heb. 10:19 - 13:25). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.
Hebron A community; alliance. (1.) A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built "seven years before Zoan in Egypt" (Gen 13:18; Num 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Gen 23:2; Jos 14:15; Jos 15:3). But "Hebron would appear to have been the original name of the city, and it was not till after Abraham's stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the Anakim, to which he belonged. It retained this name till it came into the possession of Caleb, when the Israelites restored the original name Hebron" (Keil, Com.). The name of this city does not occur in any of the prophets or in the New Testament. It is found about forty times in the Old. It was the favourite home of Abraham. Here he pitched his tent under the oaks of Mamre, by which name it came afterwards to be known; and here Sarah died, and was buried in the cave of Machpelah (Gen 23:17), which he bought from Ephron the Hittite. From this place the patriarch departed for Egypt by way of Beersheba (Gen 37:14; Gen 46:1). It was taken by Joshua and given to Caleb (Jos 10:36, Jos 10:37; Jos 12:10; Jos 14:13). It became a Levitical city and a city of refuge (Jos 20:7; Jos 21:11). When David became king of Judah this was his royal residence, and he resided here for seven and a half years (Sa2 5:5); and here he was anointed as king over all Israel (Sa2 2:1, Sa2 2:11; Kg1 2:11). It became the residence also of the rebellious Absalom (Sa2 15:10), who probably expected to find his chief support in the tribe of Judah, now called el-Khulil. In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869. One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called "Abraham's oak." (See OAK.) (2.) The third son of Kohath the Levite (Exo 6:18; Ch1 6:2, Ch1 6:18). (3.) Ch1 2:42, Ch1 2:43. (4.) A town in the north border of Asher (Jos 19:28).
Hegai Eunuch, had charge of the harem of Ahasuerus (Est 2:8).
Heifer Heb. 'eglah , (Deu 21:4, Deu 21:6; Jer 46:20). Untrained to the yoke (Hos 10:11); giving milk (Isa 7:21); ploughing (Jdg 14:18); treading out grain (Jer 50:11); unsubdued to the yoke an emblem of Judah (Isa 15:5; Jer 48:34). Heb. parah (Gen 41:2; Num 19:2). Bearing the yoke (Hos 4:16); "heifers of Bashan" (Amo 4:1), metaphorical for the voluptuous females of Samaria. The ordinance of sacrifice of the "red heifer" described in Num 19:1; compare Heb 9:13.
Heir Under the patriarchs the property of a father was divided among the sons of his legitimate wives (Gen 21:10; Gen 24:36; Gen 25:5), the eldest son getting a larger portion than the rest. The Mosaic law made specific regulations regarding the transmission of real property, which are given in detail in Deu 21:17; Num 27:8; Num 36:6; Num 27:9. Succession to property was a matter of right and not of favour. Christ is the "heir of all things" (Heb 1:2; Col 1:15). Believers are heirs of the "promise," "of righteousness," "of the kingdom," "of the world," "of God," "joint heirs" with Christ (Gal 3:29; Heb 6:17; Heb 11:7; Jam 2:5; Rom 4:13; Rom 8:17).
Helah Rust, (Ch1 4:5, Ch1 4:7), one of the wives of Ashur.
Helam Place of abundance, a place on the east of Jordan and west of the Euphrates where David gained a great victory over the Syrian army (Sa2 10:16), which was under the command of Shobach. Some would identify it with Alamatta, near Nicephorium.