Help needed with 'Word Dictionary's' please.
Hi guys.
Question: I recently purchased
Vine’s Complete Expository Dictionary of Old and New Testament Words
and
New Strong's Dictionary of Hebrew and Greek Words
What are these types of books called? Dictionary's or Lexicons or Concordance?
I am enjoying them a lot, but I am aware that they may be dated and there are better variants available.
What would be a better option to purchase that will be helpful for my word study?
I've got my eye on [ Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts 2005 ]
Is in a good choice?
Thanks heaps
Comments
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Not sure!
First, your two are classed as lexicons. Neither are terribly dated. I love several from the 1800s ... depends.
Second, if you want strictly word studies (eg english>Heb/Grk discussion), then I'd add another perspective like:
But third, if you want to 'grow' into Logos' powerful world of greek and hebrew (interlinears; not that hard), you might want to begin trying maybe a Concise Greek or Hebrew lexicon?
Really, it depends on what you're looking to achieve.
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Ashtray NZ said:
What would be a better option to purchase that will be helpful for my word study?
Lexicons provide range of word meaning while lacking exegetical range of verbal expression.
The Bible Software Users Companion Pack (2 vols.) has exegetical insights for morphological highlighting, which can be done using visual filters in Reverse Interlinear Bible(s) and original language Bible(s). English verbs have primary time aspect: past, present, future. Hebrew verbs have kind of action primary focus (without expressing when), Greek verbs also have primary kind of action focus with secondary aspect of time.
Logos Wiki has:
Documents option is following Faithlife Group Logos Visual Filters and filtering for tag Logos Morphology VF:
Ashtray NZ said:Vine’s Complete Expository Dictionary of Old and New Testament Words
Vine’s Complete Expository Dictionary of Old and New Testament Words entry for Scripture
Vine’s Complete Expository Dictionary of Old and New Testament Words">
SCRIPTURE
1. graphe (γραφή, 1124), akin to grapho, “to write” (Eng., “graph,” “graphic,” etc.), primarily denotes “a drawing, painting”; then “a writing,” (a) of the OT Scriptures, (1) in the plural, the whole, e.g., Matt. 21:42; 22:29; John 5:39; Acts 17:11; 18:24; Rom. 1:2, where “the prophets” comprises the OT writers in general; 15:4; 16:26, lit., “prophetic writings,” expressing the character of all the Scriptures; (2) in the singular in reference to a particular passage, e.g., Mark 12:10; Luke 4:21; John 2:22; 10:35 (though applicable to all); 19:24, 28, 36, 37; 20:9; Acts 1:16; 8:32, 35; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 3:8, 22; 4:30; 1 Tim. 5:18, where the 2nd quotation is from Luke 10:7, from which it may be inferred that the apostle included Luke’s gospel as “Scripture” alike with Deuteronomy, from which the first quotation is taken; in reference to the whole, e.g. Jas. 4:5 (see rv, a separate rhetorical question from the one which follows); in 2 Pet. 1:20, “no prophecy of Scripture,” a description of all, with special application to the OT in the next verse; (b) of the OT Scriptures (those accepted by the Jews as canonical) and all those of the NT which were to be accepted by Christians as authoritative, 2 Tim. 3:16; these latter were to be discriminated from the many forged epistles and other religious “writings” already produced and circulated in Timothy’s time. Such discrimination would be directed by the fact that “every Scripture,” characterized by inspiration of God, would be profitable for the purposes mentioned; so the rv. The kjv states truth concerning the completed canon of Scripture, but that was not complete when the apostle wrote to Timothy.
The Scriptures are frequently personified by the NT writers (as by the Jews, John 7:42), (a) as speaking with divine authority, e.g., John 19:37; Rom. 4:3; 9:17, where the Scripture is said to speak to Pharaoh, giving the message actually sent previously by God to him through Moses; Jas. 4:5 (see above); (b) as possessed of the sentient quality of foresight, and the active power of preaching, Gal. 3:8, where the Scripture mentioned was written more than four centuries after the words were spoken. The Scripture, in such a case, stands for its divine Author with an intimation that it remains perpetually characterized as the living voice of God. This divine agency is again illustrated in Gal. 3:22 (cf. v. 10 and Matt. 11:13).
2. gramma (γράμμα, 1121), “a letter of the alphabet,” etc. is used of the Holy Scriptures in 2 Tim. 3:15. For the various uses of this word see letter.
W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 552.Lexham Theological Wordbook entry for Scripture:
Lexham Theological Wordbook">
Scripture
Scripture refers to writings that are considered sacred because they contain a record of divine revelation. The New Testament, the law of Moses, the writings of the prophets, the Psalms, and the letters of Paul are referred to as scripture.
Concept Summary
In Hebrew, the concept of Scripture is more commonly expressed with the nouns תּוֹרָה (tôrâ, “law”; Deut 4:44), מִצְוָה (miṣwâ, “commandment”; Num 15:31), and סֵפֶר (sēper, “writing”; Deut 30:10). In Greek, the most direct term for Scripture is γραφή (graphē, “writing”; Jas 2:23). The concept is also expressed by the nouns νόμος (nomos, “law”; Matt 11:13), and λόγος (logos, “word”; John 10:34). The nt also refers to the different parts of the ot as “the Law and the Prophets” (ὁ νόμος καὶ οἱ προφῆται, ho nomos kai hoi prophētai; Luke 16:16). In Luke 24:44–45, Jesus refers to “the law of Moses and the prophets and the psalms” as “the scriptures” (τὰς γραφάς, tas graphas). The nt regularly uses the verb γράφω (graphō, “to write”) in the formulaic statement γέγραπται (gegraptai, “it is written”) to introduce quotations of ot passages (Matt 4:4; Mark 1:2; 14:27; Luke 19:46; Rom 1:17).
Theological Overview
In the ot, the concept of Scripture as written divine revelation is primarily concerned with the commandments (מִצְוָה, miṣwâ; Num 15:31) and instructions (תּוֹרָה, tôrâ; Deut 4:44) associated with the law of Moses. The prophets are sometimes commanded to write down the messages God gives them, and other literary activity related to collecting biblical material is attributed to various scribes (Jer 36:1–8; Hab 2:2; Prov 25:1). Most of these texts were written on scrolls (סֵפֶר, sēper; Jer 36:2; 2 Chr 34:14), while God inscribed the Ten Commandments on stone tablets (לוּחַ, lûaḥ; Deut 4:13). The prophet Jeremiah was assisted by the scribe Baruch in writing down his prophecies (Jer 36:1–32). In many cases, God not only revealed his words to the prophets but also requested that they should write his instructions (Exod 17:14; 34:27; Deut 27:1–8; Hab 2:2). The written instructions of God had a general purpose of teaching and would be a remembrance and a witness for the people, bringing wisdom and prosperity for those who follow them (Deut 27:1–8).
The nt notion of Scripture (γραφή, graphē) assumes the divine origin and authority of the sacred writings. This notion includes the ot and reflects a three-part canon divided into the same broad categories as the traditional Jewish canon. For the nt writers, the Scriptures included the Law (νόμος, nomos; Matt 11:13), the Prophets (προφήτης, prophētēs; Luke 16:16), and the Psalms (ψαλμός, psalmos; Luke 24:44), likely corresponding to the Jewish divisions of Torah (i.e., Law), Neviim (i.e., Prophets), and Ketuvim (i.e., Writings). The nt concept of Scripture also includes early Christian teaching, especially the words (λόγος, logos) of Jesus, the apostolic preaching of the gospel, and the writings of the apostles (2 Pet 3:15–16). According to the nt, the Scriptures are intended to provide instruction, by teaching in righteousness and giving hope through encouragement (2 Tim 3:10–17).
Lexical Information
Old Testament
תּוֹרָה (tôrâ). n. fem. instruction, law. Describes regulations, commandments, and instructions; also can refer specifically to instructions from God conveyed by the prophets.
The noun tôrâ generally means “instruction” but eventually comes to refer to God’s law or instruction and, by extension, to the books that contain that instruction. It can refer to specific regulations, such as those concerning Passover (Exod 12:49), dietary laws (Lev 11:46), guidelines for returning from war (Num 31:21), and rules about the temple (Ezek 43:11, 12; 44:5). God called Moses to Mount Sinai to give him “the tablets (לוּחַ, lûaḥ) of stone and the law (tôrâ) and the commandments (מִצְוָה, miṣwâ)” that he wrote to instruct the people of Israel (Exod 24:12). The word tôrâ conveys the basic meaning of teaching or instruction in almost half of its occurrences in the book of Proverbs (e.g., Prov 1:8; 3:1), as well as in several other instances (e.g., Job 34:2; Psa 78:1; Isa 51:7). In the ot, people walking or living according to the tôrâ are described as obeying God’s voice (Gen 26:5; Deut 30:10; Dan 9:10–11) or his words (Jer 6:19). The tôrâ is identified as the word of God (Isa 1:10; 2:3; 5:24). God’s tôrâ is received and transmitted to the people by Moses (Deut 4:44; Neh 9:13–14) and other prophets (2 Kgs 17:13; Dan 9:10–11; Zech 7:12).
סֵפֶר (sēper). n. masc. writing, document, scroll. Refers to any kind of written document, including those written by prophets to record information received from God.
The noun sēper basically means “something written.” For biblical texts, a writing generally took the form of a scroll. The Hebrew noun is used in references to the scroll (sēper) of the covenant (בְּרִית, bĕrît; Exod 24:7; 2 Kgs 23:21) or the scroll (sēper) of the law (תּוֹרָה, tôrâ; Deut 29:21; Josh 8:34; 2 Chr 34:14), considered the written record of what God had spoken to Moses (Exod 24:7). In this sense, the book (sēper) is actually the law (tôrâ) of God (Neh 8:8), and observing the commandments and statutes written in this book ultimately means obeying the voice of God (Deut 30:10). The scroll (sēper) of the law (tôrâ) of Yahweh is said to have been written by Moses (2 Chr 34:14). Other scrolls (sēper) recorded information that God communicated to the prophets (Jer 25:13; 30:2; Nah 1:1). Not all scrolls (sēper) were of divine origin; as a basic word for any writing, sēper is also used for records or letters (2 Sam 11:14–15).
מְגִלָּה (mĕgillâ). n. fem. roll, scroll. Refers to any rolled written document or scroll.
The word mĕgillâ is often used in conjunction with or as a synonym for סֵפֶר (sēper; Jer 36:2). In many contexts, the term makes explicit that a particular writing (sēper) is a scroll, a rolled piece of parchment or papyrus. Mĕgillâ is the less frequent term, but nearly all occurrences in the ot refer to a sacred writing, either as a reference to God’s law (Psa 40:7–8), as a reference to the writings of a prophet (14 times in Jer 36:1–32), or as an element of a prophetic vision (Ezek 2:9–3:3; Zech 5:1–2).
מִצְוָה (miṣwâ). n. fem. commandment. Refers to commandments or teachings from God given through prophets and written in the book of the law.
A miṣwâ is an individual commandment, and the word is related to a verb (צָוָה, ṣāwâ) for “command.” Several ot passages imply that a commandment (miṣwâ) is the word of God (Num 15:31; 1 Kgs 13:21) and that when people follow it they are actually listening to God (Lev 26:14) or to his voice (e.g., Gen 26:5; Exod 15:26; Deut 13:4). Also, the commandments (miṣwâ) of Yahweh are conceived as the words of the covenant written (2 Kgs 23:3; 2 Chr 34:31) in the book of the law (Deut 30:10) by Moses at God’s command (e.g., Num 15:22; 36:13; Neh 1:7). Second Kings 17:13, however, describes them as written by the prophets in general. The commandments (miṣwâ) are described as pure (בַּר, bar; Psa 19:8) and good (טוֹב, ṭôb; Neh 9:13); they are portrayed as something to be taught (Deut 5:31; 6:1) and are identified with instruction (Prov 3:1; 6:20, 23; 7:2). The word miṣwâ is occasionally used to indicate commands that are not from God, such as King Ahasuerus’ command that everyone should bow down to Haman (Esth 3:3).
לוּחַ (lûaḥ). n. masc. tablet, board, plank, plate. Can refer to a tablet on which words are inscribed.
The noun lûaḥ refers to any tablet or board, but a tablet could be used for writing. God inscribed the Ten Commandments, which summarize his law and covenant (Exod 34:28; Deut 4:13; 9:9–11, 15; 10:4), on tablets (lûaḥ) of stone with his own finger (Exod 31:18; Deut 4:13). These two tablets (lûaḥ) of the testimony (Exod 31:18; 32:15; 34:29) were written to instruct the people (Exod 24:12), since they are the words of God (Deut 5:22; 9:10; 10:4), and were delivered to the people through Moses (Exod 24:12; 31:18; Deut 5:22; 9:9–10). Elsewhere, the activity of writing on a tablet is associated with recording information in a book (Isa 30:8); God commanded Habakkuk to write down a vision on a tablet (Hab 2:2).
New Testament
γράφω (graphō). vb. to write. Refers to the act of writing in general.
This verb is used to indicate writing all kinds of documents (e.g., Mark 10:4; Luke 16:6), not only scriptures. In the New Testament, texts from the Old Testament are often cited with the expression “it is written,” which uses the passive form of the verb (e.g., Mark 14:27; Luke 4:4). Sometimes this expression is expanded with an additional phrase giving the source of the quotation, such as “it is written (graphō) in the prophet Isaiah” (Mark 1:2) or “it is written in the law of the Lord” (Luke 2:23). Similarly, scriptural texts are sometimes referred to with a passive participle, as “(that) which is written” (e.g., Luke 20:17; Luke 22:37; John 15:25).
γραφή (graphē). n. fem. writing, scripture. Refers to writings in general, but often used in the nt with reference to sacred writings.
The word graphē generally refers to various kinds of written documents, including letters, business records, legal documents, or published writings. In the nt, the word often occurs in statements that an ot passage has been fulfilled (e.g., Mark 14:49; John 19:36; Acts 1:16; Jas 2:23). Old Testament passages that are explicitly identified as graphē come from the books of Genesis (Jas 2:23), Exodus (Mark 12:26), Leviticus (Jas 2:8), Deuteronomy (1 Tim 5:18), 1 Kings (Rom 11:2), Psalms (John 19:24), and Isaiah (Acts 8:32). More broadly, the writings of the prophets are identified as Scripture (graphē; Matt 26:56; Rom 1:2), as are the writings of Moses (Luke 24:27). In 2 Peter 3:15–16, the letters of Paul are identified as scriptures (graphē).
βίβλος (biblos). n. fem. book. Refers to any written composition, including sacred books.
The word “Bible” that now commonly refers to Christian Scripture comes from this Greek word biblos, which itself derives from the name of the city of Byblos on the eastern Mediterranean shore, an important center of papyrus production. The term was a general one for a lengthy composition. Most of the occurrences in the nt use the term with reference to ot books such as the “book of Moses” (Mark 12:26), the “book of the words of Isaiah” (Luke 3:4), or the “book of Psalms” (Acts 1:20). Matthew calls his Gospel the “book of the genealogy of Jesus Christ” (Matt 1:1). In Acts 19:19, the term is used for books of magic.
γράμμα (gramma). n. neut. letter, writing. Refers to individual letters of the alphabet as well as to longer documents or writings.
Like other terms that refer to writings in general (e.g., sēper; graphē; biblos), context must indicate whether sacred writings are in view. When gramma (or the plural grammata) was used to refer to the Jewish sacred texts, writers like Philo and Josephus made it clear with the adjective “holy” (hiera; see Philo, Mos. 2, 290; Josephus, Ant. 1, 13). In 2 Timothy 3:15, Paul follows the same convention. He encourages Timothy by reminding him of his foundation of knowledge in the “holy writings” (ἱερὰ γράμματα, hiera grammata). In the very next verse, Paul states that all “scripture” (graphē) is inspired by God (2 Tim 3:16). Paul also refers to the written ot law as gramma (Rom 2:27, 29; 7:6; 2 Cor 3:6).
νόμος (nomos). n. masc. law, rule. Used in the nt to refer to the Pentateuch or more broadly to refer to Scripture in general.
The word nomos can refer narrowly to the writings of Moses (John 1:45; 7:19), which are sometimes explicitly called “the law (nomos) of Moses” (Luke 24:44; John 7:23). It has this sense in the nt references to “the law (nomos) and the prophets (προφήτης, prophētēs),” to indicate Scripture as a whole (Matt 7:12; 11:13; Acts 28:23; Rom 3:21). In other instances, nomos appears to be used alone to refer to Scripture as a whole. Several nt passages use the word nomos with reference to ot passages that are not from the Pentateuch; for example, 1 Cor 14:21 quotes Isa 28:11–12 as nomos. Also, nomos in Matt 5:18 appears to refer back to both the law (nomos) and the prophets (prophētēs) mentioned in Matt 5:17; this would involve the narrow and broad senses being used in sequence.
προφήτης (prophētēs). n. masc. prophet, the writings of the prophets. Refers to the category of ot books connected with the prophets.
Some occurrences of this word in the nt indicate that the writings of the prophets in the ot are explicitly regarded as Scripture (Matt 26:56; Luke 24:27; Rom 1:2). The term prophētēs seems to be used as a technical term in variants of the expressions “the law (νόμος, nomos) and the prophets (prophētēs)” (Matt 5:17; Luke 16:16; Acts 13:15; Rom 3:21), “Moses and the prophets (prophētēs)” (Luke 24:27; Acts 26:22; 28:23), and “the law (nomos) of Moses and the prophets (prophētēs) and psalms (ψαλμός, psalmos)” (Luke 24:44). These expressions seem to refer to the ot scriptures as a whole. Furthermore, they appear to imply that the term “prophets” refers to ot books not written by Moses (only Luke 24:44 specifies the additional category of “psalms”). The nt expresses the conviction that these books, as well as all books produced by prophets (i.e., including Moses), are written records of what God communicated through the prophets (Acts 3:18; Heb 1:1; 2 Pet 3:2).
λόγος (logos). n. masc. word, account, saying. Refers narrowly to speech, as in any verbal utterance, statement, saying, or message, and more generally to any message or communication, including the word of God.
The term logos generally refers to a word, saying, or anything said. The phrase “word (logos) of God” is used to refer to Old Testament scriptures (e.g., Matt 15:6; John 10:34) and to the message of the gospel, conveyed either through the teachings of Jesus (Luke 5:1) or through the missionary efforts of the early church (e.g., Acts 11:1). John identifies the word (logos) of God with Christ himself (John 1:1, 14). The New Testament often talks of Old Testament scriptures being fulfilled (e.g., Matt 1:22; Luke 4:21; John 12:38). In this context, it is notable the Gospel of John uses similar language about a word or saying (logos) of Jesus being fulfilled (John 18:9, 32); in these passages John is treating the sayings of Jesus in a similar way to Old Testament scriptures.
ἐντολή (entolē). n. fem. commandment. Something that has been commanded.
This is the usual Septuagint translation of מִצְוָה (miṣwâ, “commandment”). In the New Testament, it is usually used to refer to the ot commandments (e.g., Matt 15:3; Mark 12:28; Luke 18:20; Rom 7:12). It is also sometimes used to indicate commandments of Jesus (e.g., John 13:34; 1 John 2:4).
Adriani Milli Rodrigues
See Also
• Related Concepts: Authority; Covenant; Divine Revelation; Gospel; Law; Teaching; Prophets; Writing and Documents
• Bible Sense Lexicon: law (collection), psalm, passage (scripture), scripture, Torah ⇔ law, Tanakh ⇔ law, Mosaic law system, Jesus ⇔ Word of God
• The Formation of the Old Testament Faithlife Study Bible
• The Formation of the New Testament Faithlife Study Bible
• Theopneustos: Interpreting “God-Breathed” Faithlife Study Bible
• The Value of Scripture (2 Tim 3:14–17) Lexham Bible Guide: 2 Timothy
• Key Word Study: Theopneustos, “God-breathed” Lexham Bible Guide: 2 Timothy
• Key Word Study: Nomos, “Law” Lexham Bible Guide: Romans
Adriani Milli Rodrigues, “Scripture,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).
Keep Smiling [:)]
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Thanks guys. I don't know what I want to achieve, I just wanted to better understand the words and the sense in which they are delivered. I've become aware of so much 'euphemism' in the Hebrew Bible, but I cant seem to find that 'euphemism' expressed - when looking at Vines or Strong's.
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I'm not sure where you are in your studies or where your full interest lies, but you might eventually enjoy this outstanding resource.
https://www.logos.com/product/1951/figures-of-speech-used-in-the-bible-explained-and-illustrated
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Bmickey said:
I'm not sure where you are in your studies or where your full interest lies, but you might eventually enjoy this outstanding resource.
https://www.logos.com/product/1951/figures-of-speech-used-in-the-bible-explained-and-illustrated
And if you purchase or have a Starter Feature Upgrade (or higher) you can Search for those figures of speech.
Dave
===Windows 11 & Android 13
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Here’s another one: https://www.logos.com/product/223451/the-baker-expository-dictionary-of-biblical-words
Mounce’s great also!
DAL
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