Reprints of rare but vital

Christian History Books (click here)

 


Search TCAWW Online Library:

Contact Our Ministries  Bible  Index 

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

 

Persis A female Christian at Rome whom Paul salutes (Rom 16:12). She is spoken of as "beloved," and as having "laboured much in the Lord."

Peruda One whose descendants returned with Zerubbabel (Ezr 2:55); called also Perida (Neh 7:57).

Peter Originally called Simon (= Simeon, i.e., "hearing"), a very common Jewish name in the New Testament. He was the son of Jona (Mat 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (Joh 1:40). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Mat 27:56; Mar 15:40; Mar 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Act 4:13). "Simon was a Galilean, and he was that out and out... The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (Mar 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Act 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Mat 8:14; Mar 1:30; Luk 4:38). He was in all probability accompanied by his wife on his missionary journeys (Co1 9:5; compare Pe1 5:13). He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mar 1:29, Mar 1:36; Mar 2:1), as well as to his own family. It was apparently two stories high (Mar 2:4). At Bethabara (R.V., Joh 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (Joh 1:29). Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luk 4:22; Mat 7:29); and Andrew went forth and found Simon and brought him to Jesus (Joh 1:41). Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros , which means "a mass of rock detached from the living rock." The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Mat 17:25; Mar 14:37; Luk 22:31, compare Luk 21:15). We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (Mat 4:18). There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luk 5:8). Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord. He is next called into the rank of the apostleship, and becomes a "fisher of men" (Mat 4:19) in the stormy seas of the world of human life (Mat 10:2; Mar 3:13; Luk 6:13), and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (Joh 6:66), and again at Caesarea Philippi (Mat 16:13; Mar 8:27; Luk 9:18). This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church." "From that time forth" Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Mat 16:21; Mar 8:31). At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here: let us make three tabernacles" (Mat 17:1). On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Exo 30:15), came to Peter and reminded him that Jesus had not paid it (Mat 17:24). Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. "That take," said our Lord, "and give unto them for me and thee." As the end was drawing nigh, our Lord sent Peter and John (Luk 22:7) into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (Luk 22:31). He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luk 22:39), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (Luk 22:47), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (Luk 22:54) and his bitter grief (Luk 22:62). He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (Joh 20:1), and saw the "linen clothes laid by themselves" (Luk 24:9). To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luk 24:34; Co1 15:5). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See LOVE.) After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Act 1:15). It was he who proposed that the vacancy caused by the apostasy of Judas should be filled up. He is prominent on the day of Pentecost (Acts 2:14-40). The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Act 10:5, Act 10:32; Act 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (Act 4:19, Act 4:20). A fresh outburst of violence against the Christians (Act 5:17) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Act 5:29), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem. After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Act 8:14). Here he remained for a period, during which he met Paul for the first time since his conversion (Act 9:26; Gal 1:18). Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Act 9:32). He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (Acts 10). After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa (Acts 12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary. He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal 2:1) regarding the relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again. We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal 2:11), who "rebuked him to his face." After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (Pe1 5:13). There is no satisfactory evidence that he was ever at Rome. Where or when he died is not certainly known. Probably he died between A.D. 64 and 67.

Peter, First Epistle of This epistle is addressed to "the strangers scattered abroad", i.e., to the Jews of the Dispersion (the Diaspora). Its object is to confirm its readers in the doctrines they had been already taught. Peter has been called "the apostle of hope," because this epistle abounds with words of comfort and encouragement fitted to sustain a "lively hope." It contains about thirty-five references to the Old Testament. It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews. It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon. He counsels (1.) to steadfastness and perseverance under persecution (1 Pet. 1 - 2:10); (2.) to the practical duties of a holy life (1 Pet. 2:11 - 3:13); (3.) he adduces the example of Christ and other motives to patience and holiness (1 Pet. 3:14 - 4:19); and (4.) concludes with counsels to pastors and people (Pe1 5:1).

Peter, Second Epistle of The question of the authenticity of this epistle has been much discussed, but the weight of evidence is wholly in favour of its claim to be the production of the apostle whose name it bears. It appears to have been written shortly before the apostle's death (Pe2 1:14). This epistle contains eleven references to the Old Testament. It also contains (Pe2 3:15, Pe2 3:16) a remarkable reference to Paul's epistles. Some think this reference is to 1 Thess. 4:13-5:11. A few years ago, among other documents, a parchment fragment, called the "Gospel of Peter," was discovered in a Christian tomb at Akhmim in Upper Egypt. Origen (obiit A.D. 254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such a work, and hence it has been concluded that it was probably written about the middle of the second century. It professes to give a history of our Lord's resurrection and ascension. While differing in not a few particulars from the canonical Gospels, the writer shows plainly that he was acquainted both with the synoptics and with the Gospel of John. Though apocryphal, it is of considerable value as showing that the main facts of the history of our Lord were then widely known.

Pethahiah Loosed of the Lord. (1.) The chief of one of the priestly courses (the nineteenth) in the time of David (Ch1 24:16). (2.) A Levite (Ezr 10:23). (3.) Neh 9:5. (4.) A descendant of Judah who had some office at the court of Persia (Neh 11:24).

Pethor Interpretation of dreams, identified with Pitru, on the west bank of the Euphrates, a few miles south of the Hittite capital of Carchemish (Num 22:5, "which is by the river of the land of the children of [the god] Ammo"). (See BALAAM.)

Pethuel Vision of God, the father of Joel the prophet (Joe 1:1).

Petra Rock, Isa 16:1, marg. (See SELA.)

Peulthai Wages of the Lord, one of the sons of Obed-edom, a Levite porter (Ch1 26:5).