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Zondervan Illustrated Bible Dictionary (Premier Reference Series) Kindle Edition
A visually stimulating journey for anyone interested in learning more about the world of the Bible.
The Zondervan Illustrated Bible Dictionary offers a wealth of insight into the historical, chronological, archaeological, geographical, social, theological, and biographical aspects of the Bible. Through the articles, sidebars, charts, maps, and full-color images included in this volume, the text of the Old and New Testaments will come alive for you as never before. As a condensation of the Zondervan Pictorial Encyclopedia of the Bible, the information contained within this reference work is solid and biblically sound. The material is based completely on the NIV and cross-referenced to the King James Version.
Features include:
- Over 7,200 entries with up-to-date scholarship, archaeological findings, and more
- 75 full-color maps created with new mapping technologies
- Over 500 full-color photographs, charts, and illustrations
Understanding the Bible can be difficult. The Zondervan Illustrated Bible Dictionary will help you make sense of the Bible's context, people, places, and objects so you can better understand and apply the scripture. Ideal for pastors, Sunday school teachers, students, and general Bible readers.
- LanguageEnglish
- PublisherZondervan
- Publication dateMay 3, 2011
- File size86625 KB
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About the Author
J. D. Douglas was the revising editor of The New International Dictionary of the Bible and editor of The New Bible Dictionary. He was editor-at-large for Christianity Today.
Merrill C. Tenney was professor of theological studies and dean of the Graduate school of Theology at Wheaton College, where he taught from 1944 to 1982. In addition to teaching New Testament and Greek, he was the general editor of the Zondervan Pictorial Bible Dictionary, served on the original translation team for the New American Standard Bible, and wrote several books. Tenney was an advocate of fundamentalism and a second president of the Evangelical Theological Society. He was born in Massachusetts and received his education from Nyack Missionary Training Institute, Gordon College of Theology and Missions, Boston University, and Harvard University. He and his wife Helen and two sons.
Excerpt. © Reprinted by permission. All rights reserved.
Zondervan Illustrated Bible Dictionary
ZONDERVAN
Copyright © 2011 ZondervanAll right reserved.
ISBN: 978-0-310-22983-4
Chapter One
AA. The symbol used to designate Codex Alexandrinus. See Septuagint; text and versions (NT).
Aaron. air'uhn (Heb. 'ahrtn H195, derivation uncertain, possibly an Egyp. name; Gk. Aaron G2). The oldest son of Amram and Jochebed, of the tribe of Levi, and brother of Moses and Miriam (Exod. 6:20; Num. 26:59). He was born during the captivity in Egypt, before Pharaoh's edict that all male infants should be destroyed, and was three years older than Moses (Exod. 7:7). His name first appears in God's commission to Moses. When Moses protested that he did not have sufficient ability in public speaking to undertake the mission to Pharaoh, God declared that Aaron should be spokesman for his brother (4:10-16). So Aaron met Moses at "the mountain of God" (4:27) after forty years' separation, and took him back to the family home in Goshen. Aaron introduced him to the elders of the people and persuaded them to accept him as their leader. Together Moses and Aaron went to Pharaoh's court, where they carried on the negotiations that finally brought an end to the oppression of the Israelites and precipitated the exodus from Egypt.
During Moses' forty years in the wilderness Aaron had married Elisheba, daughter of Amminadab and sister of Nahshon, a prince of the tribe of Judah (Exod. 6:23; 1 Chr. 2:10). They had four sons: Nadab, Abihu, Eleazar, and Ithamar (Exod. 6:23).
After the Israelites left Egypt, Aaron assisted his brother during the wandering in the wilderness. On the way to Sinai, in the battle with Amalek, Aaron and Hur held up Moses' hands (Exod. 17:9-13), in which was the staff of God. Israel consequently won the battle. With the establishment of the TABERNACLE, Aaron became high priest in charge of the national worship and the head of the hereditary priesthood (see PRIEST).
In character Aaron was weak and occasionally jealous. He and Miriam criticized Moses for having married a Cushite woman (Num. 12:1-2; see Cush #3). This complaint may have been an intentionally insulting reference to Zipporah. (See Hab. 3:7 for a linking of Midian and Cush; Zipporah is always elsewhere described as a Midianite.) Behind this personal slight lies a more serious threat to Moses' position. Aaron was high priest and thus the supreme religious leader of Israel; Miriam was a prophetess (Exod. 15:20). The great issue was not whether Moses had married a particular person but whether he could any longer be considered the sole, authoritative mouthpiece of God. As Aaron and Miriam said, "Hasn't he [the Lord] also spoken through us?" (Num. 12:2). It is in the light of this basic challenge to Moses' God-given status that we must understand and appreciate the prompt and dramatic response of the Lord (12:4-15).
We may further note that Aaron's own authority as priest did not go unchallenged. It becomes clear that when Korah and his company (Num. 16) challenged Moses' leadership, Aaron's priesthood too was called into question. By the miraculous sign of the flowering and fruit-bearing staff, the Lord identified Aaron as his chosen priest (17:1-9) and accorded him a perpetual priesthood by ordering his staff to be deposited in the sanctuary (17:10).
When Moses went up Mount Sinai to receive the tablets of the law from God, Aaron acceded to the people's demand for a visible god that they could worship. Taking their personal jewelry, he melted it in a furnace and made a golden calf similar to the familiar bull-god of Egypt. The people hailed this image as the god who had brought them out of Egypt. Aaron did not remonstrate with them but built an altar and proclaimed a feast to the Lord on the next day, which the people celebrated with revelry and debauchery (Exod. 32:16). When Moses returned from the mountain and rebuked Aaron for aiding this abuse, Aaron gave this naive answer: "They gave me the gold, and I threw it into the fire, and out came this calf!" (32:24). It may be that Aaron meant to restrain the people by a compromise, but he was wholly unsuccessful. See also CALF WORSHIP.
In the biblical narrative much is made of the consecration of Aaron and his sons as priests. The "dignity and honor" (Exod. 28:2) of their office was expressed in garments of great beauty and significance: the breastpiece, ephod, robe, tunic, turban, and sash. The ceremony of appointment is described in Exod. 29 and enacted in Lev. 8. It involved presenting a sin offering and a burnt offering on behalf of the priests-to-be (Exod. 29:10-14, 15-18), for though they were priests, they were first of all sinners needing the grace of God in atonement (Heb. 5:2-3). See sacrifice and offerings.
The consecration included three special ceremonies: (1) their ears, hands, and feet were touched with the blood of a ram (Exod. 29:1920), signifying respectively the hallowing of the mind and of the acts and directions of lifewhat they would hear, what they would do, where they would go; (2) they were anointed with oil mingled with the sacrificial blood (29:21), symbolizing the grace of God in atonement (blood) and endowment (oil); (3) their hands were filled with some of the fat of the slain beasts along with various sorts of bread, and the whole was lifted up in offering to the Lord (29:22-23). Just as we say that a busy person "has his hands full," so they consecrated to the Lord the whole business of livinglife's special duties, seen in the fat of the sacrifices, and life's ordinary cares and needs, seen in the bread. After eight days (Lev. 9:1) Aaron and his sons entered their public ministry, presenting the sin offering, burnt offering, and fellowship offering on behalf of the people. This first act of ministry received divine ratification in the appearing of the glory of the Lord and the fire of God that fell on the offering (9:23-24).
At the end of the wilderness wandering, Aaron was warned of his impending death. He and Moses went up Mount Hor, where Aaron was stripped of his priestly robes, which passed in succession to his son Eleazar. Aaron died at the age of 123 and was buried on the mountain (Num. 20:22-29; 33:38; Deut. 10:6; 32:50). The people mourned for him thirty days.
The Psalms speak of the priestly line as the "house of Aaron" (Ps. 115:10, 12; 118:3; 135:19), and Aaron is mentioned in Hebrews as a type of Christ, who was "called by God, just as Aaron was" (Heb. 5:4-5), though the eternal priesthood of Christ is stated explicitly to be derived from Melchizedek and not from Aaron (7:11).
Aaronites. air'uh-nits. This term is used by the KJV in two passages where the Hebrew simply has Aaron, but where the reference is clearly to his descendants (1 Chr. 12:27; 27:17; in the former passage the NIV translates, "the family of Aaron").
Aaron's staff (rod). When Korah and his confederates challenged the leadership of Moses and Aaron (Num. 16-17, possibly the most important event during the thirty-seven years of wandering described in chs. 15-19), Moses demanded that the staffs of each of the princes of the tribes be given him; and he placed their staffs with Aaron's "before the Lord in the Tent of the Testimony" (17:7). The next day Aaron's staff was found to have budded, vindicating the divine authority of Aaron as high priest (17:8). It was then placed before the ARK OF THE COVENANT in the Holy of Holies to be preserved as a witness against all who might rebel against his authority (17:8-10). (It is possible that the staff was subsequently placed inside the ark, as Heb. 9:4 suggests.)
The staff referred to is very likely the same shepherd's staff Moses was carrying at the time of his call (Exod. 4:2). When turned into a serpent, it became a sign to Moses and Aaron, to Israel, and to Pharaoh of the divine mission and authority of Moses (v. 17). It is twice called "the staff of God" (4:20; 17:9). In the battle with Amalek the staff was in Moses' hand; and Aaron and Hur supported his arms when he was weary (17:9-13). Moses was commanded to take the staff, and he and Aaron were told to "speak to that rock" (Num. 20:8). Instead of following these instructions implicitly, Moses (evidently with Aaron's support) spoke arrogantly to the people, and Moses lifted up his hand with his staff and smote the rock twice (v. 11), acts of presumption for which he and Aaron were severely punished.
All of the expressions used are natural in view of the significance of the staff. It was called "the staff of God," for it was the symbol of God's authority; it was Moses' staff, because it belonged to him and was carried by him; it was also Aaron's staff, because Aaron at times spoke and acted for Moses.
Ab. ab. The fifth month (July-August) in the Babylonian calendar used by postexilic Israel. This name is not found in the Bible.
Abaddon. uh-bad'uhn (Gk. Abaddon G3). This Hebrew name, with its Greek equivalent Apollyon, is used once in the NT with reference to the evil angel who reigns over the infernal regions of the abyss (Rev. 9:11). The Hebrew noun 'abaddtn H11, meaning "[place of] destruction, ruin," but variously translated, occurs only in a few poetic passages (Job 26:6; 28:22; 31:12; Ps. 88:11; Prov. 15:11; 27:20).
Abagtha. uh-bag'thuh (Heb. 'abagta' H5, possibly an Iranian name). One of the seven eunuchs sent by the Persian king Xerxes (Ahasuerus) to bring Queen Vashti to a royal feast (Esth. 1:10).
Abana. ab'uh-nuh (Heb. 'abanb H76, "stony"). Also Abanah. The name of a river that flows through Damascus, mentioned in the Bible only once, when Naaman asked, "Are not Abana and Pharpar, the rivers of Damascus, better than any of the waters of Israel?" (2 Ki. 5:12; an alternate reading in the Heb. MSS is Amana). The Greeks called it the Chrysorrhoas ("golden stream"); it is the same as the modern Barada River. Beginning 23 mi. (37 km.) NW of Damascus in the Antilebanon Mountains, this river makes Damascus, though bordering on a desert, a very lovely and fertile area. It divides into nine or ten branches and spreads out like an open fan into the plain E of Damascus.
Abarim. ab'uh-rim (Heb. 'abarnm H6305, "the regions beyond"). The region E of the Jordan (Transjordan), and specifically a mountain range in NW Moab that includes Mount Nebo. The Israelites encamped here just before crossing the Jordan, and from one of its peaks Moses saw the Promised Land (Num. 27:12; 33:47-48; Deut. 32:49; Jer. 22:20).
Abba. ah'buh, ab'uh (Gk. abba G5). An Aramaic term meaning "father," transliterated into Greek in the NT and thence into English. It occurs in three NT prayers (Mk. 14:36; Rom. 8:15; Gal. 4:6) together with the Greek word for "father" (abba ho patr). It is probable that Jesus used this word also in many of the instances where the Greek Gospels record that he addressed or referred to God as Father. Because Jewish children used Abba when speaking to or about their fathers, some have argued that the term should be translated "Daddy." However, Abba was the standard expression used also by adults, even when referring very respectfully to a rabbi. See also Son of God.
Abda. ab'duh (Heb. 'abda' H6272, "servant, worshiper"; possibly short form of Obadiah, "servant of Yahweh"). (1) Father of Adoniram, who was a high official of Solomon in charge of forced labor (1 Ki. 4:6).
(2) Son of Shammua and a postexilic chief Levite in Jerusalem (Neh. 11:17; called Obadiah son of Shemaiah in 1 Chr. 9:16).
Abdeel. ab'dee-uhl (Heb. 'abde'el H6274, "servant of God" [cf. Abda]). Father of an official named Shelemiah; the latter, with two other officials, was instructed by King Jehoiakim to arrest Baruch the scribe and Jeremiah the prophet (Jer. 36:26).
Abdi. ab'di (Heb. 'abdn H6279, possibly short form of Obadiah, "servant of Yahweh"). (1) A Levite of the family of Merari whose grandson Ethan was made a songmaster by David (1 Chr. 6:44 [Heb. v. 29]).
(2) Father of Kish, a Levite of the family of Merari; Kish took part in the cleansing and consecration of the temple under King Hezekiah (2 Chr. 29:12).
(3) One of the descendants of Elam who agreed to put away their foreign wives (Ezra 10:26).
Abdiel. ab'dee-uhl (Heb. 'abdn'el H6280, "servant of God" [cf. Abdeel]). Son of Guni and father of Ahi; the latter was head of a clan in the tribe of Gad that lived in Gilead and Bashan (1 Chr. 5:15).
Abdon (person). ab'duhn (Heb. 'abdtn H6277, "servant" or "servile"). (1) Son of Hillel and the eleventh mentioned judge of Israel in the book of Judges. Abdon "judged" Israel eight years, probably from Pirathon in the hill country of Ephraim. The reference to his "forty sons and thirty grandsons, who rode on seventy donkeys" probably signifies the wealth and prominence of his family. Abdon was buried in Pirathon (Jdg. 12:13-15). Nothing is said about his rule. Josephus suggests that his reign was a peaceful one, and therefore "he had no occasion to perform glorious actions" (Ant. 5.7.15 '273).
(2) Oldest son of Jeiel (KJV, "Jehiel") and Maacah of Gibeon, included in the two lists of Saul's genealogy (1 Chr. 8:30; 9:36). See also Abiel.
(3) Son of Micah, sent by King Josiah with other officials to inquire of Huldah the prophetess, after the book of the law of the Lord was read before him (2 Chr. 34:20; called Acbor son of Micaiah in 2 Ki. 22:12, 14; Jer. 26:22).
(4) Son of Shashak (1 Chr. 8:23, cf. v. 25), a Benjamite living in Jerusalem, probably in Nehemiah's time (see vv. 1, 28).
Abdon (place). ab'duhn (Heb. 'abdtn H6278, possibly "service"). One of the four Levitical towns in the territory of Asher (Josh. 21:30; 1 Chr. 6:74), probably located at modern Khirbet 'Abdah about 15 mi. (24 km.) S of Tyre; perhaps to be identified with the Ebron of Josh. 19:28 (where some Heb. MSS read "Abdon" instead of "Ebron").
Abednego. uh-bed'ni-goh (Heb. 'abed negt H6284 [Aram. H10524], possibly "servant of [the god] Nebo"). The Babylonian name that Ashpenaz, chief officer of Nebuchadnezzar king of Babylon, gave to Azariah, one of the three Israelite youths who were companions of Daniel (Dan. 1:7). The other two were Shadrach and Meshach. Daniel and his three friends belonged to the Hebrew royal family and are described as "young men without any physical defect, handsome, showing aptitude for every kind of learning, well informed, quick to understand, and qualified to serve in the king's palace" (1:3-4). They were to be educated for three years in the "language and literature of the Babylonians." They determined, however, not to defile themselves with the "royal food and wine"; instead, they ate vegetables and drank water for ten days (vv. 8-14). At the end of this trial period, it was obvious that "they looked healthier and better nourished than any of the young men who ate the royal food" (v. 15). Later, the three youths were appointed provincial administrators (2:49). They also proved to be of stalwart faith and piety, and withstood all pressures to worship the pagan image set up by Nebuchadnezzar. In consequence of this, all three were cast into a fiery furnace, but they were miraculously delivered (3:1-30; see Daniel, Book of). The NT alludes to them when it mentions the heroes of faith who "quenched the fury of the flames" (Heb. 11:34).
Abel (person). ay'buhl (Heb. hebel H2040, "breath, vanity," or "son, heir"; Gk. Abel G6, also Habel). Adam and Eve's second son, who was murdered by his brother Cain (Gen. 4). "Abel kept flocks, and Cain worked the soil" (4:2). The problem that caused disaffection between the brothers arose when Cain brought a vegetable offering to the Lord, and Abel brought a lamb from the flock. "The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor" (4:4-5). What this precisely means the Bible does not make clear. Perhaps the Lord had previously made his will known that he must be approached with blood-sacrifice (cf. 3:21); or possibly with this incident between Cain and Abel the Lord revealed that he required such an offering. Two things tend to suggest an earlier revelation of this requirement: first, the Genesis account has "Abel and his offering," "Cain and his offering," in each case putting the person first and suggesting that the one came in a correct spirit whereas the other did not. Second, the epistle to the Hebrews suggests the same view: "By faith Abel offered God a better sacrifice than Cain did" (Heb. 11:4; cf. 12:24). How could he have acted in faith if there had not been a prior word from the Lord for him to believe and obey? Cain, by contrast, came in a defiant spirit, as is revealed in his hurt refusal of the Lord's reminder that the right way was open to him and in his resentful murder of his brother. Thus Abel became the first exemplar of the way of righteousness through faith (Matt. 23:35; Lk. 11:51; 1 Jn. 3:12).
(Continues...)
Excerpted from Zondervan Illustrated Bible Dictionary Copyright © 2011 by Zondervan. Excerpted by permission of ZONDERVAN. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
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About the author
Moisés Silva taught biblical studies at Westmont College, Westminster Theological Seminary, and Gordon-Conwell Seminary. He is the author or coauthor of eight books, and the revising editor of the Zondervan Encyclopedia of the Bible.
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Customers find the Bible dictionary provides useful information on biblical subjects, places, and themes. It includes great illustrations, pictures, and graphics. Many readers find the reference material easy to read and concise. They consider it a good value and a valuable addition to any library. The maps are clear and thought-provoking. While some customers appreciate the well-put-together material, others find the book heavy or thick.
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Customers find the Bible dictionary provides useful information on biblical subjects, places, and themes. They find it a great resource for students of the Bible, providing cross-reference material to get a deeper understanding. It provides enough detail on each entry to provide a solid foundation for learning. The content itself is exceptional, with 62,343 entries and the text for each. Readers mention that the book is easy to read, has good cross-referencing with verses, and contains great maps.
"...The old ISBE (Orr not Bromiley), Smith, and Easton are all great resources, which you can and should use on e-sword or some similar online program,..." Read more
"...The information is laid out alphabetically which makes it easy to find whatever I'm looking for and helps me understand the disciple's and others..." Read more
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Customers find the illustrations in the book great and detailed. They appreciate the vivid pictures, maps, and diagrams. The printing is beautiful, with nice color photos and graphics.
"...Holman Illustrated Bible Dictionary, while well illustrated, feels a bit like a toy...." Read more
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Customers find the reference material easy to read and understand. The articles are concise but thorough, providing great descriptions and pronunciations. They have no trouble looking things up in it and finding the answers they're looking for. Overall, customers describe it as a well-put-together Bible dictionary with a lot of information on many biblical topics.
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- Reviewed in the United States on November 26, 2014I have been the proud owner of the New Bible Dictionary for about 10 years. It is the best one available if you are a seminary student or otherwise doing academic work. However, the more I have been in pastoral ministry, the more that I have realized the need for a dictionary whose focus is primarily practical. Evidence about whether or not Shechem was located where we think it was or not, do not help me in any normal ministry context. What does help me is understanding the role that a person, or place plays through the course of the Biblical narrative. Ideally this could be done by taking a "Biblical theology" perspective of these topics and putting them in something like the Dictionary of Biblical Imagery, but alas there is no such resource.
So, since my two favorite dictionaries (above) didn't meet the need, and since, I wanted an actual "hold it in your hand" resource, I started looking carefully for a practically oriented Bible Dictionary. After looking at all of the Bible Dictionaries here (Unger, Nelson, Tyndale, Baker, Holman, etc), I became highly frustrated because there are so many and it seems impossible to tell the difference. They don't say what kind of unique spin or benefit they have, aside from how many illustrations or articles. So I drove over to the library of the nearby seminary and browsed through every Bible dictionary on the shelf for an afternoon (including the classics). I took several example articles (Aaron, Shechem, Midianites, Jericho) of things I was interested in and compared the quality of the articles. Honestly, for the most part the differences were not significant, and when they were, it was unpredictable which dictionary would be best.
Eventually, I started to narrow down the choices to just the The Baker Illustrated Bible Dictionary and this one. Both are comprehensive resources which feel great in your hand and to read, with good coverage of all important subjects. By contrast the Holman Illustrated Bible Dictionary, while well illustrated, feels a bit like a toy. Coverage is shallower, articles are shorter. I might pick that one for homeschool use. The old ISBE (Orr not Bromiley), Smith, and Easton are all great resources, which you can and should use on e-sword or some similar online program, but for the hold in your hand use, it was this or Baker.
So eventually, to break the tie, I started paging through the two books, looking at what was covered, and what was said. Over time it became clear that Zondervan was just deeper. On the whole the articles are more substantial. Baker occasionally has a really good literature insight (such as pointing out the recent literary discovery that Haman was an Amalekite) but these were more like window dressing on a dictionary that is not as strong. Perhaps this is because the Zondervan is actually an abridgement of the longer The Zondervan Encyclopedia of the Bible: Revised Full-Color Edition I looked at that as well, also. I concluded that the main difference was that the Dictionary leaves out some of the major multi-page type articles in favor of staying on "dictionary" topics, which are what I wanted anyway.
I'm saying all of this to save you the intense work that I went through. If you are looking for a modern one-volume Bible dictionary, this is the one.
- Reviewed in the United States on January 10, 2024The amount of information and how it is put together. The information is laid out alphabetically which makes it easy to find whatever I'm looking for and helps me understand the disciple's and others mentioned, in the Bible. Their own interpretation and experience regarding their faith or lack of. Beautifully laid out with photos of various items and lands. Thank you to the individuals who took the time, and dedication to provide this book!
- Reviewed in the United States on May 25, 2024It has so much. It's enjoyable to just read through.
- Reviewed in the United States on October 8, 2023The reference material is so easy to read. It provides cross reference material to get a deeper understanding. Just a great addition to my toolbox of knowledge!
- Reviewed in the United States on December 13, 2024Don’t even try to do any Bible study without this thing! And I mean THIS particular Bible dictionary! You’ll thank me!
- Reviewed in the United States on May 17, 2014Content reflects the typical exceptional Zondervan scholarship. I rate the content 5 stars, but accessibility of the Kindle version 3 stars, resulting in my "average" rating of 4 stars. The content itself is exceptional: the number of entries (62,343), the text for each, and related illustrations. Accessing a particular word can be a chore on Kindle because the contents page only links to the first letter of the word -- A, B, C, etc. The Sections for each letter might be more than a hundred pages long, requiring the user to do much scrolling to reach a particular entry: for example, the "S" entries cover 154 pages. To locate "Syria" one would click on "S" in the Contents and start scrolling from "S" (location 49,699) toward "Syria" (location 55,860). A sub-index by second letters would be invaluable for assisting the user to have rapid access (for example, Sa-Sb, Sc-Se, etc). This is a minor, but irritating, deficiency that could be easily resolved. Regardless, I recommend the Dictionary because of the exceptional scholarly content.
- Reviewed in the United States on October 27, 2023This is an excellent source and exactly what I was looking for to elevate my Bible study time. Would highly recommend.
- Reviewed in the United States on December 12, 2023Great for your Bible study!!
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- Marie BrookesReviewed in the United Kingdom on September 24, 2023
5.0 out of 5 stars Amazing
absolutely a real accomplishment & a great source of information to the Bible.
Very Impressed with the writers knowledge, wouldn’t be without it now.
- Lori KonradReviewed in Canada on December 30, 2018
5.0 out of 5 stars Blown away by the quality!!
I purchased this hoping it would help me take my bible study to a new level, so far I have not been let down!!
There are so many things I LOVE about this book; I don't know where to start!
Guess the beginning would be the perfect starting point. The covers, front & back as well as the spine are interesting to look at, plus they provide a glimpse of the contained information.
The paper is so soft & smooth, it feels wonderful in my hands. On the edge of the pages there is a colour (yes, with a 'u', I am Canadian lol) section marked for each letter of the alphabet.
The introduction is not long despite being full of useful tidbits that make using the book easier.
There are a large number of full colour pictures & maps that are easy to comprehend.
So far, I have discovered many cross-references within a definition I searched for & I have found these to be extremely helpful.
If you are in need of a Biblical Dictionary, look no further! I think you will be as pleased as I am.
Have a blessed day,
Lori
- David SAVAGE, AusReviewed in Australia on April 1, 2015
2.0 out of 5 stars Navigation difficulty - not easy to use.
Excellent content but difficult to navigate on kind as contents and Index are not linked.
- AsiahReviewed in Canada on March 8, 2021
5.0 out of 5 stars GREAT CHOICE
This book is very good, it gives a good explanation of meaning on terms/words we tend to struggle with from time to time. I use it to get a Deeper meaning And understanding of what certain words mean. I love it. You can’t regret buying this book. Thank you and thank GOD. 🙏🏾💡🦋❤️
Asiah
Reviewed in Canada on March 8, 2021
Images in this review - Chandra ShawReviewed in the United Kingdom on February 27, 2021
5.0 out of 5 stars Perfect for my needs
Love it