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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

6.  Young's Analytical Concordance to the Bible

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

 

Pasach Clearing, one of the sons of Japhlet, of the tribe of Asher (Ch1 7:33).

Pas-dammim The border of blood = Ephes-dammim (q.v.), between Shochoh and Azekah (Sa1 17:1; Ch1 11:13).

Pashur Release. (1.) The son of Immer (probably the same as Amariah, Neh 10:3; Neh 12:2), the head of one of the priestly courses, was "chief governor [Heb. paqid nagid , meaning "deputy governor"] of the temple" (Jer 20:1, Jer 20:2). At this time the nagid, or "governor," of the temple was Seraiah the high priest (Ch1 6:14), and Pashur was his paqid, or "deputy." Enraged at the plainness with which Jeremiah uttered his solemn warnings of coming judgments, because of the abounding iniquity of the times, Pashur ordered the temple police to seize him, and after inflicting on him corporal punishment (forty stripes save one, Deu 25:3; compare Co2 11:24), to put him in the stocks in the high gate of Benjamin, where he remained all night. On being set free in the morning, Jeremiah went to Pashur (Jer 20:3, Jer 20:5), and announced to him that God had changed his name to Magor-missabib, i.e., "terror on every side." The punishment that fell upon him was probably remorse, when he saw the ruin he had brought upon his country by advising a close alliance with Egypt in opposition to the counsels of Jeremiah (Jer 20:4). He was carried captive to Babylon, and died there. (2.) A priest sent by king Zedekiah to Jeremiah to inquire of the Lord (Ch1 24:9; Jer 21:1; Jer 38:1). He advised that the prophet should be put to death. (3.) The father of Gedaliah. He was probably the same as (1).

Passage Denotes in Jos 22:11, as is generally understood, the place where the children of Israel passed over Jordan. The words "the passage of" are, however, more correctly rendered "by the side of," or "at the other side of," thus designating the position of the great altar erected by the eastern tribes on their return home. This word also designates the fords of the Jordan to the south of the Sea of Galilee (Jdg 12:5, Jdg 12:6), and a pass or rocky defile (Sa1 13:23; Sa1 14:4). "Passages" in Jer 22:20 is in the Revised Version more correctly "Abarim" (q.v.), a proper name.

Passion Only once found, in Act 1:3, meaning suffering, referring to the sufferings of our Lord.

Passover The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Exo 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Exo 23:15; Mar 14:1; Act 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Exo 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mar 14:12; Co1 5:7). A detailed account of the institution of this feast is given in Ex. 12 and 13. It was afterwards incorporated in the ceremonial law (Lev 23:4) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (Compare Deu 16:2, Deu 16:5, Deu 16:6; Ch2 30:16; Lev 23:10; Num 9:10, Num 9:11; Num 28:16). Again, the use of wine (Luk 22:17, Luk 22:20), of sauce with the bitter herbs (Joh 13:26), and the service of praise were introduced. There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Num 9:5. (See JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (Co1 5:7; Joh 1:29; Joh 19:32; Pe1 1:19; Gal 4:4, Gal 4:5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens... Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ).

Patara A city on the south-west coast of Lycia at which Paul landed on his return from his third missionary journey (Act 21:1, Act 21:2). Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days.

Pathros The name generally given to Upper Egypt (the Thebaid of the Greeks), as distinguished from Matsor, or Lower Egypt (Isa 11:11; Jer 44:1, Jer 44:15; Eze 30:14), the two forming Mizraim. After the destruction of Jerusalem by Nebuchadnezzar, colonies of Jews settled "in the country of Pathros" and other parts of Egypt.

Patmos A small rocky and barren island, one of the group called the "Sporades," in the Aegean Sea. It is mentioned in Scripture only in Rev 1:9. It was on this island, to which John was banished by the emperor Domitian (A.D. 95), that he received from God the wondrous revelation recorded in his book. This has naturally invested it with the deepest interest for all time. It is now called Patmo. (See JOHN.)

Patriarch A name employed in the New Testament with reference to Abraham (Heb 7:4), the sons of Jacob (Act 7:8, Act 7:9), and to David (Act 2:29). This name is generally applied to the progenitors of families or "heads of the fathers" (Jos 14:1) mentioned in Scripture, and they are spoken of as antediluvian (from Adam to Noah) and post-diluvian (from Noah to Jacob) patriarchs. But the expression "the patriarch," by way of eminence, is applied to the twelve sons of Jacob, or to Abraham, Isaac, and Jacob. "Patriarchal longevity presents itself as one of the most striking of the facts concerning mankind which the early history of the Book of Genesis places before us. There is a large amount of consentient tradition to the effect that the life of man was originally far more prolonged than it is at present, extending to at least several hundred years. The Babylonians, Egyptians, and Chinese exaggerated these hundreds into thousands. The Greeks and Romans, with more moderation, limited human life within a thousand or eight hundred years. The Hindus still farther shortened the term. Their books taught that in the first age of the world man was free from diseases, and lived ordinarily four hundred years; in the second age the term of life was reduced from four hundred to three hundred; in the third it became two hundred; in the fourth and last it was brought down to one hundred" (Rawlinson's Historical Illustrations).