Free Online Bible Dictionary

The free online Bible dictionary section is part of the online bible program at Gospel Hall dot org. In addition to the free online bible dictionary there are also free online Bible commentaries and online concordances. The free online bible dictionary selection is available along with the concordances under the link to the left titled "Online Bible Search" or here.

Instructions for the Free Online Bible Dictionary

1. Select the link Online Bible Search.

2. You may ignore the top section of the page if you are interested only in the free online bible dictionary.

3. In the section titled "Dictionary Search" type in a key name or phrase that is found in the bible. For example, the online dictionaries are likely to have definitions for terms such as "Grace" or "Sin". The online dictionary also has information regarding Bible places such as "Jerusalem" or "Egypt".

4. Select one of the online dictionaries from the dropdown list. The list of free online bible dictionaries includes the American Tract Dictionary, Easton's Bible Dictionary, the International Bible Encyclopedia, Torreye's Topic Index, Thompson's Chain Reference Bible, and Vine's Greek Dictionary of New Testament Words.

5. Finally, click the "Go" button to search for your term.

6. You may also browse the online dictionaries by each letter of the alphabet in the last search box on the page.

About the Free Online Bible Dictionary (ies)

All of the free online Bible Dictionaries are in the public domain. That is, they passed out of copyright protection after the 75 year period of time since original publish date.

American Tract Society Bible Dictionary - The American Tract Society (ATS) is a publishing organization that publishes evangelistic Christian literature. It was founded on May 11, 1825 in New York City for the dissemination of Christian literature in leaflet form and was a strong supporter of the temperance movement. It soon took rank with the American Bible Society. By 1851 it had distributed about 5,000,000 temperance tracts. The ATS is currently headquartered in Garland, Texas. It produces tracts, e-tracts, digitracts, and books. Over the years, ATS has produced many millions of pieces of literature.

Easton's Bible Dictionary - Easton's Bible Dictionary generally refers to the Illustrated Bible Dictionary, Third Edition, by Matthew George Easton M.A., D.D. (1823-1894), published three years after Easton's death in 1897 by Thomas Nelson. Because of its age, it is now a public domain resource. Despite its name, many of the entries in Easton's are encyclopedic in nature, though there are short, dictionary-like entries. It contains nearly 4,000 entries.

The International Standard Bible Encyclopedia (1915) is a public domain Biblical encyclopedia. This encyclopedia was published by Wm. B. Eerdmans Publishing Co. Hailed for its authoritative explanations of every significant word, person, and place in the Bible and Apocrypha, it is the standard by which all other Biblical encyclopedias are measured. In contains articles by nearly 200 scholars about archaeological discoveries, the language and literature of Bible lands, customs, family life, occupations, and the historical and religious environments of Bible people.

Torrey's Topical Textbook is a reference book or concordance for topics found in the Holy Bible. It contains subject index guides to topics found throughout the scriptures. The work contains 628 entries and over 20,000 scripture references. It was published long enough ago that the original edition is believed to be out of copyright, but the exact year of publication is not known from sources cited here. Reverend R.A. Torrey was known for his prolific writings on religious subjects including Methods of Bible Study

The Thompson Chain-Reference system was devised by its namesake, Dr. Frank C. Thompson, in the early 1900s. Dr. Thompson was a young preacher in the late 1800s. He became dissatisfied with the reference Bibles that were then available to preachers.

Dr. Thompson believed the Bible should be presented in a simple, but scholarly way. He saw the need for a well-organized reference Bible that would be of practical use to the layman as well as a minister. In 1890, Dr. Thompson began the work he would continue for the rest of his life. He completed the "thought suggestions" opposite the verses throughout the Bible. These are what became the "chain-links" that are the heart of the Thompson system. Some of the men in Dr. Thompson's church saw his Bible and told him this would be a great help to them in their Bible study too. They encouraged Dr. Thompson to have his Bible, with marginal references, published so that everyone could enjoy the blessing of this helpful study tool.[1]
The first version of Thompson's study Bible was published in 1908 by the Methodists Book Concern of Dobbs Ferry, New York. Five years later, in 1913, Dr. Thompson was joined by B.B. Kirkbride, of Indianapolis, Indiana. The two men formed the Kirkbride Bible Company, in order to further improve and distribute Thompson's work.

The original Thompson Chain-Reference Bible, as well as several subsequent versions, were based on the King James Bible. Currently, editions based on the King James Version, New King James Version, New International Version and New American Standard Bible are available, as well as electronic versions that incorporate other features.

As of 2006, there have been more than 4,000,000 Thompson Chain-Reference Bibles sold.

Vine's Expository Dictionary is a reference guide to Old Testament Hebrew and New Testament Greek words for English readers. Some versions of the work only contain Greek word definitions. It explains King James Version words in an original Greek in context. It provides the meaning of the word in a proper context of Greek background. For example: In English Bible, there is only one word for "love" but in NT Greek, there are four (two being used the mostly). Therefore Vines fills the gap between English Bible and Greek NT nicely and effectively. It provides the definition of a word (KJV word) more accurately than the English dictionary because it uses Greek use of the word. For example: The word, "godliness (1Tim. 2:2)" TARGET="_blank">1Tim. 2:2)" in Merriam Webster Collegiate Dictionary is defined as "1: Divine 2: pious, devout -" but in Vines, it defines it as " 'to be devout,' denotes that piety which characterized by a Godward attitude, does that which is well-pleasing to Him." It provides fuller meaning of the word by explaining how the word is used in the NT. It can be used with Strongs concordance. Every word is numbered with Strong's number so you can use it more efficiently.

WHEN U.S. WORKS PASS INTO THE PUBLIC DOMAIN

By Lolly Gasaway University of North Carolina

Definition: A public domain work is a creative work that is not protected by copyright and which may be freely used by everyone. The reasons that the work is not protected include: (1) the term of copyright for the work has expired; (2) the author failed to satisfy statutory formalities to perfect the copyright or (3) the work is a work of the U.S. Government.

DATE OF WORK	PROTECTED FROM	TERM
Created 1-1-78 or after	When work is fixed in tangible medium of expression	Life + 70 years¹(or if work of corporate authorship, the shorter of 95 years from publication, or 120 years from creation²
Published before 1923	In public domain	None
Published from 1923 - 63	When published with notice³	28 years + could be renewed for 47 years, now extended by 20 years for a total renewal of 67 years. If not so renewed, now in public domain
Published from 1964 - 77	When published with notice	28 years for first term; now automatic extension of 67 years for second term
Created before 1-1-78 but not published	1-1-78, the effective date of the 1976 Act which eliminated common law copyright	Life + 70 years or 12-31-2002, whichever is greater
Created before 1-1-78 but published between then and 12-31-2002	1-1-78, the effective date of the 1976 Act which eliminated common law copyright	Life + 70 years or 12-31-2047 whichever is greater

1 Term of joint works is measured by life of the longest-lived author.
2 Works for hire, anonymous and pseudonymous works also have this term. 17 U.S.C. § 302(c).
3 Under the 1909 Act, works published without notice went into the public domain upon publication. Works published without notice between 1-1-78 and 3-1-89, effective date of the Berne Convention Implementation Act, retained copyright only if efforts to correct the accidental omission of notice was made within five years, such as by placing notice on unsold copies. 17 U.S.C. § 405. (Notes courtesy of Professor Tom Field, Franklin Pierce Law Center and Lolly Gasaway)

LOLLY GASAWAY Last updated 11-04-03
Chart may be freely duplicated or linked to for nonprofit purposes.No permission needed.
Please include web address on all reproductions of chart so recipients know where to find
any updates.

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Will there be night in the Millennium?

Does Isaiah 60:19-20" TARGET="_blank">Isaiah 60:19-20 teach that there will be night during the Millennium, or does It refer to the Eternal State? (See Revelation 21:23, 24, 25)." TARGET="_blank">Revelation 21:23, 24, 25).

Isaiah 60" TARGET="_blank">Isaiah 60seems undoubtedly to refer to the millennial glory of the saved nation of Israel. Verse 12 could not apply to the Eternal state. The passage—vv. 19 and 20, does not say there will be no sun or moon, but they will not be needed in “the city of the Lord, the Zion of the Holy One of Israel,” that is, in the rebuilt Jerusalem, as we see her described by the prophet Ezekiel. The glory of that city will not be her historical associations, nor her unparalleled situation, but the fact that the Lord will be there (Ezekiel 48:35)." TARGET="_blank">Ezekiel 48:35). Indeed that will give her her new name, “Jehovah-Shammah.” (The Lord is there). Though no doubt the sun will continue to rise and set, and the moon to wax and wane over the millennial earth, the prophet says to Israel: “Thy sun shall no more go down,” that is, the Lord Jesus, reigning as their Messiah in their midst will not cease to lighten His city. He whose face shone as the sun on the Holy Mount, will never be eclipsed, and they will need no other light. As for Revelation 21: 23, 24, 25," TARGET="_blank">Revelation 21: 23, 24, 25, it does definitely say “there will be no night there.” I believe the whole chapter from verse 9 to the end is a description of “the New Jerusalem,” in connection with the New Earth, which will only supersede “the first earth” at the close of the millennium.

W.H.

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Is Christ a mixture of man and God?

Had the Lord Jesus Christ, a spirit, a soul, and a body, as a perfect Man, together with, yet different from, His being God?

This is no unnecessary matter for consideration, for not only is the Deity of Christ attacked to-day, but also His true Humanity, and that in circles where one might hope for better things. This arises partly from ignoring the labours of God’s servants in the past, especially in the first centuries of the Christian era, which we cannot afford to do. God overruled the early attacks on the Person of His beloved Son to consolidate and define the truths of His Deity and Humanity, and we owe a debt of gratitude to those whom He raised up to “contend earnestly for the faith.”

One truth which emerged as Scriptural from these conflicts was what is known as the “Hypostatical Union,” that is the union in the Lord Jesus Christ of two whole and perfect natures, the Divine and the Human, in equal relation with One Divine Person, the Eternal Son of God, of one substance with the Father. We cannot penetrate this mystery for “No man knoweth the Son but the Father;” we believe what is written. However, even the Arian heresy of the 4th century turned to the furtherance of the truth. The Arians taught the quasi-Godhead and quasi-Manhood of Christ. For them He was neither perfect God, nor true man, but something less than the former and more than the latter; and the spiritual element in His manhood (i.e., the spirit and soul) was replaced by His imperfect Godhead. The Arian controversy was a matter of life and death. Anus was a popular soft-spoken man and exercised a notable influence, as such men do to-day. However, the truth prevailed, and the Godhead of Christ, of the same substance as the Father, was established on a firm Scriptural basis, but His Manhood remained undefined.

It was the heresy of Apollinarius of Laodica (in Syria), an earnest opponent of Anus, that led to this. He taught that in the manhood of Christ the rational soul was lacking, and was replaced by the Godhead. This is virtually the error taught in some circles to-day. It was proved to be entirely unsatisfactory and unscriptural. If Christ were truly man, He must have been in possession of all that constitutes complete humanity—spirit, soul, body, will, etc. Indeed, His own words testify to this: “This is My body”; “My soui is exceeding sorrowful, even unto death”; “Father . . . not as I will, but as Thou wilt”; “Father, into Thy hands I commend My Spirit.” (Matthew 26:26, 38, 39;" TARGET="_blank">Matthew 26:26, 38, 39; Luke 23:46)." TARGET="_blank">Luke 23:46). Thus the words, “The Word became flesh”, imply something much more than that a Divine Person took a body, which might have meant little more than a Theophany of the Old Testament, but rather that He entered into manhood, that He became incarnate as truly “born of a woman,” a virgin, with all that perfect unfallen humanity implies. He was not less man, because sinless; not less experienced in human joys, sorrows, affections, weariness, hunger, pain, because truly God; not less capable of death, because not liable to death.

He was, moreover, not a dual Personality, as Nestorius of Constantinople taught (430 A.D.), but one Divine Person, in equal relation with His dual natures. As man, He is able in all points to sympathise with His people’s infirmities; as God, He is able to succour them.

W.H.

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Was Mount Moriah the same place as Calvary, the place of the crucifiction?

Was the mountain in the land of Moriah, upon which Isaac was offered, the mountain on which our Lord was crucified?

It is important to notice the exact wording of Scripture. Abraham was told to go “INTO THE LAND OF MORIAR” and offer Isaac there “UPON ONE OF THE MOUNTAINS WHICH I WILL TELL THEE OF,” so that the exact place is unknown. Probably the principal height was Moriah, and the scene of Genesis 22" TARGET="_blank">Genesis 22: one of the lower spurs of the mountain. Mount Moriah or Zion is actually at Jerusalem, and in 2 Chronicles 3:1" TARGET="_blank">2 Chronicles 3:1 we learn that Solomon’s temple was there. Now, it is nowhere said in Scripture that Calvary was a mountain, or even a “green hill,” but is simply called “a place.” But then it must be remembered that the whole of Jerusalem and its suburbs is a mountainous district. We read of “the mountains round about Jerusalem” (Psalm 125:2)," TARGET="_blank">Psalm 125:2), so that though our Lord was crucified outside Jerusalem, and not actually on Moriah, it MAY have been the spot where Isaac was offered. All the verbs of John 8:6" TARGET="_blank">John 8:6 are in the aorist tense, and thus connect Abraham’s joy with a special incident, when “he rejoiced to see the day of Christ.” And he called the name of the place “Jehovah-Jireh” i.e. “in the mount of the Lord it shall be seen.” The word, “mount,” is the Hebrew for “mountain” (har), and includes a mountainous district, properly describing “the place called Calvary.” However, we must not be too dogmatic on the point raised.

W.H.

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When was Peter saved?

PETER’S CONVERSION AND CALL

When was Peter saved? Was it when Andrew brought him to the Lord Jesus, or was it when the Lord called him on the shores of the sea of Galilee to become a fisher of men?

The mission of John the Baptist was, amongst other things, to “make ready a people prepared for the Lord” (Luke 1:15)," TARGET="_blank">Luke 1:15), and, no doubt, Peter, Andrew and the rest of the apostles were all disciples of John, having been baptized by him with the baptism of repentance for the remission of sins, waiting for the One that was to come. Accordingly, when these prepared ones came in contact with the Lord, they were ready to receive Him as Messiah. In John i, when Andrew brought Peter to the Lord, He did not call him to repentance or faith, for he did already in a manner believe on Him, but gave Him his new name, anticipating the moment when He would build him as a living stone into His Church. This was only the prelude to the scene on the sea of Galilee.

Thus Peter was called by John to repentance and faith in the one coming after him; then by the Lord to a place in His Church, and later to His service. We apply the word “saved” to everyone who has received Christ as personal Saviour, though the word carries with it more than forgiveness, namely, deliverance to and from. Peter could not receive Christ in above sense till the Lord was revealed to Israel, but no doubt all the true disciples of John, though they did not form part of the Church till Pentecost, were saved persons; they were of the people of God, His own, in a very real sense. In this sense Peter was a saved person before he was introduced to the Lord by Andrew, for he had been already introduced to Him by John the Baptist and had doubtless believed on Him as the One “who should come after him” (Acts 19:4)," TARGET="_blank">Acts 19:4), as indeed did the Old Testament saints in a minor degree. The Lord knew him by name and was now calling him out of the Jewish fold, to belong to His flock.

W.H.

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What crowns will God give as rewards at the Judgment Seat of Christ?

What are the crowns that Christ will give to believers for their reward? At the Judgment Seat of Christ, the Lord will reward believers for what they have done in their life (1 Corinthians 3:11-15)." TARGET="_blank">1 Corinthians 3:11-15). From other Bible verses, we can see that the Lord will reward believers with several type of crowns...

1 Corinthians 9:25" TARGET="_blank">1 Corinthians 9:25 - "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible."

1 Thessalonians 2:19" TARGET="_blank">1 Thessalonians 2:19 - "For what is our hope, or joy, or crown of rejoicing"

1 Timothy 4:8" TARGET="_blank">1 Timothy 4:8 - "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."

James 1:12" TARGET="_blank">James 1:12 - "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him."

1 Peter 5:4" TARGET="_blank">1 Peter 5:4 - "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

Revelation 2:10" TARGET="_blank">Revelation 2:10 - "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life."

Revelation 4:4" TARGET="_blank">Revelation 4:4 - "And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold."

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Why is the fourth commandment (the Sabbath) different?

Please say why the Fourth Commandment is dealt with as being morally different from the rest. It will be agreed that it is wrong for Christians to steal, murder, etc. Why should it not be morally wrong for Christians not to observe the seventh day of rest?

We regard the Fourth Commandment as being morally different from the others, because apart from God’s revealed will for Israel as regards it, no natural conscience could possibly know that it was wrong to work on the seventh day, as is found to be the case by missionaries in heathen lands. The nations round Israel were never put under the Sabbath law, knew nothing about it, and are never held responsible for not keeping it. At least, I know of no place in the Prophets where not keeping the Sabbath is charged home on them.

A Gentile who sets himself to keep the Sabbath is doing himself a wrong, as he is now a debtor to do the whole law. He is taking on himself that which in no way appertains to him. He is going beyond what is written, which is wrong, just as coming short is, too. The Sabbath was a sign between Jehovah and the children of Israel for ever, and was never given to the Gentiles at all (Exodus 31: 16," TARGET="_blank">Exodus 31: 16, i7). All the other Commandments are repeated in substance in the New Testament, but the Sabbath is only referred to in Colossians z. i6, to warn believers not to allow themselves to be placed under bondage in that respect—”Let no man judge you,” etc. A certain modern heretical sect, of which Sabbath-keeping is a distinguishing feature, is so far right, in maintaining that the Sabbath was never changed from the seventh day to the first. The first day of the week, on which our Lord rose from the dead, is not a Sabbath at all; it is the Lord’s Day; though believers, are glad to profit by the usual freedom from secular employment on that day, to occupy themselves with the Lord’s service. The breaking of bread was usually in the evening (e.g. Acts 20" TARGET="_blank">Acts 20: ), because believers were at work all day in those times. Really a fictitious conscience has grown up as regards this question. We ought not to violate our conscience or that of others, by forcing or disregarding it, but to get an enlightened conscience from the Word of God.

W.H.

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Does "doing all the right things" make a group of believers an assembly?

Does "doing all the right things" make a group of believers an assembly?

No. The title used in the New Testament for an assembly is "church of God." This indicates both the ownership and origin of an assembly. It originates with a divine work. Only God can save souls, but the existence of a number of believers doesn’t constitute an assembly. In Athens, we have no indication of the planting of an assembly, although a number there were saved (Acts 17:34)." TARGET="_blank">Acts 17:34). In the "pattern assembly" at Jerusalem, "they that gladly received His word" were baptized and added to "the fellowship" (Acts 2:41, 42)." TARGET="_blank">Acts 2:41, 42). This willingness to receive the truth of God is essential in the planting of an assembly, because believers are to "continue steadfastly in the apostles’ doctrine." How will these new believers know how to function as an assembly without being taught?

More than that, if the Lord is working to plant an assembly, we would expect some indication that He is raising up a plurality of men with shepherd hearts (Acts 20:28)." TARGET="_blank">Acts 20:28). Novices are not yet fitted for that work (1 Tim 3:6);" TARGET="_blank">1 Tim 3:6); however, when God is forming an assembly, we would expect some among these new believers to display a potential for that work.

The Lord Jesus explained His use of the word "church" (Mat 18:17)" TARGET="_blank">Mat 18:17) by saying, "Where two or three are gathered together in My name . . ." (v 20). Those gathered did not gather themselves, but are drawn to "the name" by another agent, evidently the Spirit of God. This is related to the Old Testament expression, "the place which the Lord shall choose to place His name there" (Deu 16:2)." TARGET="_blank">Deu 16:2). The Lord establishes the testimony (places His name) and believers are drawn to what He has established.

"Doing all the right things" will never make a company an assembly if the Lord has not first of all made it an assembly.

David Oliver

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Can social discipline be lifted for a person who has been put away from the assembly?

Can social discipline be lifted for a person who has been put away from the assembly?

Social discipline is intended to preserve other believers from doing what the offender has done. When the excommunicated person changes his behavior., social contact with the other assembly believers no longer poses any threat to their behavior. For example, when a couple put away for fornication marries, they no longer endanger the behavior of others. On occasion the excommunicated individual chooses to remove himself from contact with believers, perhaps going back into the world. In that case, 1 Corinthians 5:9," TARGET="_blank">1 Corinthians 5:9, 10 applies. He is no longer in the class of those from whom believers must withdraw.

In Matthew 18:18," TARGET="_blank">Matthew 18:18, the Lord teaches that, because the Lord is in the midst (verse 20), the assembly must carry out Gods mind on earth. Through Gods Word, the decision of God in heaven and the assembly on earth are the to the same. The assembly imposes discipline ("whatsoever ye shall bind") and exempts from or lift discipline ("/whatsoever ye shall loose") in concert with heaven. The social discipline in 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 was temporary until the behavior changed. Therefore, the Lord intends the social discipline in both 2 Thessalonians 3" TARGET="_blank">2 Thessalonians 3 and 1 Corinthians 5" TARGET="_blank">1 Corinthians 5 to be lifted at the appropriate time.

The assembly applied the Word of God, binding the discipline. The assembly is now to apply the Word of God in lifting or loosing the discipline, thus carrying out the Lords mind on earth. Just as the discipline is not an act of the overseers, but of the assembly, and has been handled in the presence of all the assembly, so lifting the discipline should be handled in the same way.

How will the assembly know when social discipline should be lifted?

This involves a subjective judgment by the overseers in guiding the assembly. As shepherds they know the spiritual state of the disciplined person and have an ongoing interest in bringing that individual back to the Lord and eventually to the assembly. Even if there is no spiritual recovery, shepherds, who see the wanderers, will know that the time comes that he wondering offender no longer endangers other believers with this behavior.

Social discipline is not intended to heap shame on a person for all the years of his life, but to cause him to be ashamed that his sin has had such serious results and has endangered others. When his behavior no longer endangers others, it is time to end the shame and lift the social discipline.

D. Oliver
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Will the Church be present in the tribulation?

Will part of the Church, according to the AV reading, be present during the tribulation?

We are not at liberty to decide which reading we prefer based on its support for our interpretation of the Scriptures. That decision must rest on manuscript evidence.

The "Day of Christ" (Philippians 1:10; 2:16)" TARGET="_blank">Philippians 1:10; 2:16) is linked with the end of our testimony on earth and the assessment of our service at the judgment Seat. Following 2 Thessalonians 2:2," TARGET="_blank">2 Thessalonians 2:2, Paul writes, "...that day shall not come, except there come a falling away first, and that man of sin be revealed..." The earliest "that man of sin" could be revealed would be at the beginning of the 7 year period (Daniel 9:27)," TARGET="_blank">Daniel 9:27), generally referred to as "The Tribulation." This would appear to teach that the Rapture follows the beginning of the Tribulation, a teaching inconsistent with several other passages.

D. Oliver
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