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The Holy Bible: King James Version, Quatercentenary Edition

The Holy Bible: King James Version, Quatercentenary Edition The Holy Bible: King James Version, Quatercentenary Edition

This 400th anniversary edition of the King James Version of the Bible is a reprint of the 1611 text, in an easy-to-read roman font instead of the black-letter type of the original. The original capital letters, many of which are pictorial, have been restored to each chapter in order to replicate the visual appeal of the early editions.

The 1611 text is followed page-for-page and line-for-line, and all misprints are reproduced rather than corrected. The large body of preliminary matter, which includes genealogies, maps, and lists of readings, is also included. The text of the 1611 edition differs from modern editions of the King James Version in thousands of details, and this edition is the most authentic version of the original text that has ever been published.

The volume concludes with an essay by Gordon Campbell on the first edition of the King James Bible.

About the Author

Gordon Campbell is Professor of Renaissance Studies, Department of English at the University of Leicester

Leather Bound: 1552 pages
Publisher: Oxford University Press; Reprint edition (October 26, 2010)

The Apocrypha and Pseudepigrapha of the Old Testament Volume One
The Apocrypha and Pseudepigrapha of the Old Testament Volume One The Apocrypha and Pseudepigrapha of the Old Testament: Apocrypha

The most esteemed body of books left out of the Bible, the Old Testament Apocrypha is of interest to historians, religious scholars, and ordinary laypeople alike. For more than 70 years this version, edited by R.H. Charles, has been the definitive critical edition. Out of print for years, Apocryphile Press is proud to make it available once more to scholars and the curious.

Paperback: 700 pages
Publisher: Apocryphile Press (November 1, 2004)

The Apocrypha and Pseudepigrapha of the Old Testament, Volume Two
The Apocrypha and Pseudepigrapha of the Old Testament, Volume Two The Apocrypha and Pseudepigrapha of the Old Testament, Volume Two

Of all the books left out of the Bible, only the Apocrypha rivals the Pseudepigrapha in popularity and importance. This edition of the Pseudepigrapha was edited by R. H. Charles and was the definitive critical edition for over 70 years.

Paperback: 800 pages
Publisher: Apocryphile Press (November 1, 2004)

The Urantia Book
The Urantia Book The Urantia Book

Love

Love is truly contagious and eternally creative. (p. 2018) “Devote your life to proving that love is the greatest thing in the world.” (p. 2047) “Love is the ancestor of all spiritual goodness, the essence of the true and the beautiful.” (p. 2047) The Father’s love can become real to mortal man only by passing through that man’s personality as he in turn bestows this love upon his fellows. (p. 1289) The secret of a better civilization is bound up in the Master’s teachings of the brotherhood of man, the good will of love and mutual trust. (p. 2065)

Prayer

Prayer is not a technique of escape from conflict but rather a stimulus to growth in the very face of conflict. (p. 1002) The sincerity of any prayer is the assurance of its being heard. … (p. 1639) God answers man’s prayer by giving him an increased revelation of truth, an enhanced appreciation of beauty, and an augmented concept of goodness. (p. 1002) …Never forget that the sincere prayer of faith is a mighty force for the promotion of personal happiness, individual self-control, social harmony, moral progress, and spiritual attainment. (p. 999)

Suffering

There is a great and glorious purpose in the march of the universes through space. All of your mortal struggling is not in vain. (p. 364) Mortals only learn wisdom by experiencing tribulation. (p. 556)

Angels

The angels of all orders are distinct personalities and are highly individualized. (p. 285) Angels....are fully cognizant of your moral struggles and spiritual difficulties. They love human beings, and only good can result from your efforts to understand and love them. (p. 419)

Our Divine Destiny

If you are a willing learner, if you want to attain spirit levels and reach divine heights, if you sincerely desire to reach the eternal goal, then the divine Spirit will gently and lovingly lead you along the pathway of sonship and spiritual progress. (p. 381) …They who know that God is enthroned in the human heart are destined to become like him—immortal. (p. 1449) God is not only the determiner of destiny; he is man’s eternal destination. (p. 67)

Family

Almost everything of lasting value in civilization has its roots in the family. (p. 765) The family is man’s greatest purely human achievement. ... (p. 939)

Faith

…Faith will expand the mind, ennoble the soul, reinforce the personality, augment the happiness, deepen the spirit perception, and enhance the power to love and be loved. (p. 1766) “Now, mistake not, my Father will ever respond to the faintest flicker of faith.” (p. 1733)

History/Science

The story of man’s ascent from seaweed to the lordship of earthly creation is indeed a romance of biologic struggle and mind survival. (p. 731) 2,500,000,000 years ago… Urantia was a well developed sphere about one tenth its present mass. … (p. 658) 1,000,000,000 years ago is the date of the actual beginning of Urantia [Earth] history. (p. 660) 450,000,000 years ago the transition from vegetable to animal life occurred. (p. 669) From the year A.D. 1934 back to the birth of the first two human beings is just 993,419 years. (p. 707) About five hundred thousand years ago…there were almost one-half billion primitive human beings on earth. … (p. 741) Adam and Eve arrived on Urantia, from the year A.D. 1934, 37,848 years ago. (p. 828)

From the Inside Flap

What’s Inside?

Parts I and II

God, the inhabited universes, life after death, angels and other beings, the war in heaven.

Part III

The history of the world, science and evolution, Adam and Eve, development of civilization, marriage and family, personal spiritual growth.

Part IV

The life and teachings of Jesus including the missing years. AND MUCH MORE…

Excerpts

God, …God is the source and destiny of all that is good and beautiful and true. (p. 1431) If you truly want to find God, that desire is in itself evidence that you have already found him. (p. 1440) When man goes in partnership with God, great things may, and do, happen. (p. 1467)

The Origin of Human Life, The universe is not an accident... (p. 53) The universe of universes is the work of God and the dwelling place of his diverse creatures. (p. 21) The evolutionary planets are the spheres of human origin…Urantia [Earth] is your starting point. … (p. 1225) In God, man lives, moves, and has his being. (p. 22)

The Purpose of Life, There is in the mind of God a plan which embraces every creature of all his vast domains, and this plan is an eternal purpose of boundless opportunity, unlimited progress, and endless life. (p. 365) This new gospel of the kingdom… presents a new and exalted goal of destiny, a supreme life purpose. (p. 1778)

Jesus, The religion of Jesus is the most dynamic influence ever to activate the human race. (p. 1091) What an awakening the world would experience if it could only see Jesus as he really lived on earth and know, firsthand, his life-giving teachings! (p. 2083)

Science, Science, guided by wisdom, may become man’s great social liberator. (p. 909) Mortal man is not an evolutionary accident. There is a precise system, a universal law, which determines the unfolding of the planetary life plan on the spheres of space. (p. 560)

Life after Death, God’s love is universal… He is “not willing that any should perish.” (p. 39) Your short sojourn on Urantia [Earth]…is only a single link, the very first in the long chain that is to stretch across universes and through the eternal ages. (p. 435) …Death is only the beginning of an endless career of adventure, an everlasting life of anticipation, an eternal voyage of discovery. (p. 159)

About the Author

The text of The Urantia Book was provided by one or more anonymous contributors working with a small staff which provided editorial and administrative support during the book's creation. The book bears no particular credentials (from a human viewpoint), relying instead on the power and beauty of the writing itself to persuade the reader of its authenticity.

Leather Bound: 2097 pages
Publisher: Urantia Foundation; Box Lea edition (August 25, 2015)

The Dead Sea Scrolls Translated: The Qumran Texts in English

The Dead Sea Scrolls Translated: The Qumran Texts in English The Dead Sea Scrolls Translated: The Qumran Texts in English

One of the world's foremost experts on the Dead Sea Scrolls and the Qumran community that produced them provides an authoritative new English translation of the two hundred longest and most important nonbiblical Dead Sea Scrolls found at Qumran, along with an introduction to the history of the discovery and publication of each manuscript and the background necessary for placing each manuscript in its actual historical context.

About the Author

Florentino Garcia Martinez

Paperback: 586 pages
Publisher: Eerdmans; 2nd edition (February 6, 1996)

The Nag Hammadi Library in English

The Nag Hammadi Library in English The Nag Hammadi Library in English

This definitive edition of THE NAG HAMMADI LIBRARY is the only complete, one-volume, English-language edition of the renowned library of fourth-century manuscripts discovered in Egypt in 1945 It includes the Gospel of Thomas, the Gospel of Mary and other Gnostic gospels and sacred tests. First published in 1978 and revised, expanded, and updated in 1999, THE NAG HAMMADI LIBRARY launched modern Gnostic studies and exposed a movement within Christianity whose teachings are in many ways – as bestselling author Elaine Pagels has shown – as relevant today as they were centuries ago. This edition takes into account recent developments in Gnostic scholarship, including the significance of the Gospel of Thomas as a source of the authentic sayings of Jesus. The translators include such prominent scholars as Elaine Pagels, Marvin Meyer, Helmut Koester, and Bentley Layton. The Chicago Theological Seminary Register called it “A tremendous achievement”.

Paperback: 549 pages
Publisher: HarperOne; 3rd edition (1988)

The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation

The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation

From the Back Cover This collection of apocryphal texts supersedes the best-selling edition by M. R. James, which was originally published in 1924, and regularly reprinted. Several new texts have come to light since 1924 and the textual base for some of the apocrypha previously translated by James is now more secure, as in several cases there are recently published critical editions available. Although a modest appendix to James's edition was added in 1953, no thorough revision has previously been undertaken. In this volume, J. K. Elliott presents new translations of the texts and has provided each of them with a short introduction and bibliography directed to those who wish to pursue further the issues raised in the texts, or to consult the critical editions, other versions, or general studies. The translations are in modern English, in contrast to James's deliberate imitation of the language of the Authorized Version. The collection is designed to give readers the most important and famous of the Christian apocrypha, together with a select sample of gnostic texts. Full translations of the earliest texts are printed.

About the Author

J. K. Elliott (Editor)

Paperback: 774 pages
Publisher: Oxford University Press; First Paperback Edition edition (December 22, 2005)


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The Two Babylons: The Only Fully Complete 7th Edition! The Two Babylons: The Only Fully Complete 7th Edition!

The Two Babylons: The Only Fully Complete 7th Edition! The Two Babylons: The Only Fully Complete 7th Edition!

Fully Illustrated High Res. Images. Complete and Unabridged. Expanded Seventh Edition.

This is the first and only seventh edition available in a modern digital edition. NOTHING is left out! New material not found in the first six editions!!! Available in eBook and paperback edition exclusively from CrossReach Publications. See below for A. W. Pink's glowing review and an intro by Alexander Hislop.

"In his work on “The Two Babylons” Dr. Hislop has proven conclusively that all the idolatrous systems of the nations had their origin in what was founded by that mighty Rebel, the beginning of whose kingdom was Babel (Gen. 10:10)."--A. W. Pink, The Antichrist (1923)

There is this great difference between the works of men and the works of God, that the same minute and searching investigation, which displays the defects and imperfections of the one, brings out also the beauties of the other. If the most finely polished needle on which the art of man has been expended be subjected to a microscope, many inequalities, much roughness and clumsiness, will be seen. But if the microscope be brought to bear on the flowers of the field, no such result appears. Instead of their beauty diminishing, new beauties and still more delicate, that have escaped the naked eye, are forthwith discovered; beauties that make us appreciate, in a way which otherwise we could have had little conception of, the full force of the Lord's saying, "Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon, in all his glory, was not arrayed like one of these."

The same law appears also in comparing the Word of God and the most finished productions of men. There are spots and blemishes in the most admired productions of human genius. But the more the Scriptures are searched, the more minutely they are studied, the more their perfection appears; new beauties are brought into light every day; and the discoveries of science, the researches of the learned, and the labours of infidels, all alike conspire to illustrate the wonderful harmony of all the parts, and the Divine beauty that clothes the whole. If this be the case with Scripture in general, it is especially the case with prophetic Scripture. As every spoke in the wheel of Providence revolves, the prophetic symbols start into still more bold and beautiful relief. This is very strikingly the case with the prophetic language that forms the groundwork and corner-stone of the present work. There never has been any difficulty in the mind of any enlightened Protestant in identifying the woman "sitting on seven mountains," and having on her forehead the name written, "Mystery, Babylon the Great," with the Roman apostacy.

About the Author

Alexander Hislop (1807 - 1865) was a Free Church of Scotland minister famous for his outspoken criticisms of the Roman Catholic Church. Alexander's brother, Stephen Hislop became well known in his time as a missionary to India and a naturalist.

Alexander was for a time parish schoolmaster of Wick, Caithness. Also editor of the Scottish Guardian newspaper. He was ordained in 1844 at the East Free Church, Arbroath, where he became senior minister in 1864. He wrote several books, his most famous being The Two Babylons: Papal worship Revealed to be the worship of Nimrod and His wife.

Paperback: 143 pages
Publisher: Independently published (September 18, 2017)

The Two Babylons

or

The Papal Worship

Proved To Be

The Worship Of Nimrod And His Wife

by the late Rev. Alexander Hislop

First published as a pamphlet in 1853--greatly expanded in 1858


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    TABLE OF CONTENTS    

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Chapter VII. The Two Developments Historically and Prophetically Considered

Section II
The Beast from the Sea

The next great enemy introduced to our notice is the Beast from the Sea (Rev 13:1): "I stood," says John, "upon the sand of the sea-shore, and saw a beast rise up out of the sea." The seven heads and ten horns on this beast, as on the great dragon, show that this power is essentially the same beast, but that it has undergone a circumstantial change. In the old Babylonian system, after the worship of the god of fire, there speedily followed the worship of the god of water or the sea. As the world formerly was in danger of being burnt up, so now it was in equal danger of being drowned. In the Mexican story it is said to have actually been so. First, say they, it was destroyed by fire, and then it was destroyed by water. The Druidic mythology gives the same account; for the Bards affirm that the dreadful tempest of fire that split the earth asunder, was rapidly succeeded by the bursting of the Lake Llion, when the waters of the abyss poured forth and "overwhelmed the whole world." In Greece we meet with the very same story. Diodorus Siculus tells us that, in former times, "a monster called Aegides, who vomited flames, appeared in Phrygia; hence spreading along Mount Taurus, the conflagration burnt down all the woods as far as India; then, with a retrograde course, swept the forests of Mount Lebanon, and extended as far as Egypt and Africa; at last a stop was put to it by Minerva. The Phrygians remembered well this CONFLAGRATION and the FLOOD which FOLLOWED it." Ovid, too, has a clear allusion to the same fact of the fire-worship being speedily followed by the worship of water, in his fable of the transformation of Cycnus. He represents King Cycnus, an attached friend of Phaethon, and consequently of fire-worship, as, after his friend's death, hating the fire, and taking to the contrary element that of water, through fear, and so being transformed into a swan. In India, the great deluge, which occupies so conspicuous a place in its mythology, evidently has the same symbolical meaning, although the story of Noah is mixed up with it; for it was during that deluge that "the lost Vedas," or sacred books, were recovered, by means of the great god, under the form of a FISH. The "loss of the Vedas" had evidently taken place at that very time of terrible disaster to the gods, when, according to the Purans, a great enemy of these gods, called Durgu, "abolished all religious ceremonies, the Brahmins, through fear, forsook the reading of the Veda,...fire lost its energy, and the terrified stars retired from sight"; in other words, when idolatry, fire-worship, and the worship of the host of heaven had been suppressed. When we turn to Babylon itself, we find there also substantially the same account.

In Berosus, the deluge is represented as coming after the time of Alorus, or the "god of fire," that is, Nimrod, which shows that there, too, this deluge was symbolical. Now, out of this deluge emerged Dagon, the fish-god, or god of the sea. The origin of the worship of Dagon, as shown by Berosus, was founded upon a legend, that, at a remote period of the past, when men were sunk in barbarism, there came up a BEAST CALLED OANNES FROM THE RED SEA, or Persian Gulf--half-man, half-fish--that civilised the Babylonians, taught them arts and sciences, and instructed them in politics and religion. The worship of Dagon was introduced by the very parties--Nimrod, of course, excepted--who had previously seduced the world into the worship of fire. In the secret Mysteries that were then set up, while in the first instance, no doubt, professing the greatest antipathy to the prescribed worship of fire, they sought to regain their influence and power by scenic representations of the awful scenes of the Flood, in which Noah was introduced under the name of Dagon, or the Fish-god--scenes in which the whole family of man, both from the nature of the event and their common connection with the second father of the human race, could not fail to feel a deep interest. The concocters of these Mysteries saw that if they could only bring men back again to idolatry in any shape, they could soon work that idolatry so as substantially to re-establish the very system that had been put down. Thus it was, that, as soon as the way was prepared for it, Tammuz was introduced as one who had allowed himself to be slain for the good of mankind. A distinction was made between good serpents and bad serpents, one kind being represented as the serpent of Agathodaemon, or the good divinity, another as the serpent of Cacodaemon, or the evil one. *

* WILKINSON. In Egypt, the Uraeus, or the Cerastes, was the good serpent, the Apophis the evil one.

It was easy, then, to lead men on by degrees to believe that, in spite of all appearances to the contrary, Tammuz, instead of being the patron of serpent-worship in any evil sense, was in reality the grand enemy of the Apophis, or great malignant serpent that envied the happiness of mankind, and that in fact he was the very seed of the woman who was destined to bruise the serpent's head. By means of the metempsychosis, it was just as easy to identify Nimrod and Noah, and to make it appear that the great patriarch, in the person of this his favoured descendant, had graciously condescended to become incarnate anew, as Dagon, that he might bring mankind back again to the blessings they had lost when Nimrod was slain. Certain it is, that Dagon was worshipped in the Chaldean Mysteries, wherever they were established, in a character that represented both the one and the other.

In the previous system, the grand mode of purification had been by fire. Now, it was by water that men were to be purified. Then began the doctrine of baptismal regeneration, connected, as we have seen, with the passing of Noah through the waters of the Flood. Then began the reverence for holy wells, holy lakes, holy rivers, which is to be found wherever these exist on the earth; which is not only to be traced among the Parsees, who, along with the worship of fire, worship also the Zereparankard, or Caspian Sea, and among the Hindoos, who worship the purifying waters of the Ganges, and who count it the grand passport to heaven, to leave their dying relatives to be smothered in its stream; but which is seen in full force at this day in Popish Ireland, in the universal reverence for holy wells, and the annual pilgrimages to Loch Dergh, to wash away sin in its blessed waters; and which manifestly lingers also among ourselves, in the popular superstition about witches which shines out in the well-known line of Burns--

"A running stream they daurna cross."


So much for the worship of water. Along with the water-worship, however, the old worship of fire was soon incorporated again. In the Mysteries, both modes of purification were conjoined. Though water-baptism was held to regenerate, yet purification by fire was still held to be indispensable; * and, long ages after baptismal regeneration had been established, the children were still made "to pass through the fire to Moloch." This double purification both by fire and water was practised in Mexico, among the followers of Wodan. This double purification was also commonly practised among the old Pagan Romans; ** and, in course of time, almost everywhere throughout the Pagan world, both the fire-worship and serpent-worship of Nimrod, which had been put down, was re-established in a new form, with all its old and many additional abominations besides.

* The name Tammuz, as applied to Nimrod or Osiris, was equivalent to Alorus or the "god of fire," and seems to have been given to him as the great purifier by fire. Tammuz is derived from tam, "to make perfect," and muz, "fire," and signifies "Fire the perfecter," or "the perfecting fire." To this meaning of the name, as well as to the character of Nimrod as the Father of the gods, the Zoroastrian verse alludes when it says: "All things are the progeny of ONE FIRE. The Father perfected all things, and delivered them to the second mind, whom all nations of men call the first." (CORY'S Fragments) Here Fire is declared to be the Father of all; for all things are said to be its progeny, and it is also called the "perfecter of all things." The second mind is evidently the child who displaced Nimrod's image as an object of worship; but yet the agency of Nimrod, as the first of the gods, and the fire-god, was held indispensable for "perfecting" men. And hence, too, no doubt, the necessity of the fire of Purgatory to "perfect" men's souls at last, and to purge away all the sins that they have carried with them into the unseen world.

** OVID, Fasti. It was not a little interesting to me, after being led by strict induction from circumstantial evidence to the conclusion that the purgation by fire was derived from the fire-worship of Adon or Tammuz, and that by water had reference to Noah's Flood, to find an express statement in Ovid, that such was the actual belief at Rome in his day. After mentioning, in the passage to which the above citation refers, various fanciful reasons for the twofold purgation by fire and water, he concludes thus: "For my part, I do not believe them; there are some (however) who say that the one is intended to commemorate Phaethon, and the other the flood of Deucalion."

If, however, any one should still think it unlikely that the worship of Noah should be mingled in the ancient world with the worship of the Queen of Heaven and her son, let him open his eyes to what is taking place in Italy at this hour [in 1856] in regard to the worship of that patriarch and the Roman Queen of Heaven. The following, kindly sent me by Lord John Scott, as confirmatory of the views propounded in these pages, appeared in the Morning Herald, October 26, 1855: "AN ARCHBISHOP'S PRAYER TO THE PATRIARCH NOAH.-POPERY IN TURIN.--For several consecutive years the vintage has been almost entirely destroyed in Tuscany, in consequence of the prevalent disease. The Archbishop of Florence has conceived the idea of arresting this plague by directing prayers to be offered, not to God, but to the patriarch Noah; and he has just published a collection, containing eight forms of supplication, addressed to this distinguished personage of the ancient covenant. 'Most holy patriarch Noah!' is the language of one of these prayers, 'who didst employ thyself in thy long career in cultivating the vine, and gratifying the human race with that precious beverage, which allays the thirst, restores the strength, and enlivens the spirits of us all, deign to regard our vines, which, following thine example, we have cultivated hitherto; and, while thou beholdest them languishing and blighted by that disastrous visitation, which, before the vintage, destroys the fruit (in severe punishment for many blasphemies and other enormous sins we have committed), have compassion on us, and, prostrate before the lofty throne of God, who has promised to His children the fruits of the earth, and an abundance of corn and wine, entreat Him on our behalf; promise Him in our name, that, with the aid of Divine grace, we will forsake the ways of vice and sin, that we will no longer abuse His sacred gifts, and will scrupulously observe His holy law, and that of our holy Mother, the Catholic Church,' &c. The collection concludes with a new prayer, addressed to the Virgin Mary, who is invoked in these words: 'O immaculate Mary, behold our fields and vineyards! and, should it seem to thee that we merit so great a favour, stay, we beseech thee, this terrible plague, which, inflicted for our sins, renders our fields unfruitful, and deprives our vines of the honours of the vintage,' &c. The work contains a vignette, representing the patriarch Noah presiding over the operations of the vintage, as well as a notification from the Archbishop, granting an indulgence of forty days to all who shall devoutly recite the prayers in question.--Christian Times" In view of such rank Paganism as this, well may the noble Lord already referred to remark, that surely here is the world turned backwards, and the worship of the old god Bacchus unmistakably restored!

Now, this god of the sea, when his worship had been firmly re-established, and all formidable opposition had been put down, was worshipped also as the great god of war, who, though he had died for the good of mankind, now that he had risen again, was absolutely invincible. In memory of this new incarnation, the 25th of December, otherwise Christmas Day, was, as we have already seen, celebrated in Pagan Rome as "Natalis Solis invicti," "the birth-day of the Unconquered Sun." We have equally seen that the very name of the Roman god of war is just the name of Nimrod; for Mars and Mavors, the two well-known names of the Roman war-god, are evidently just the Roman forms of the Chaldee "Mar" or "Mavor," the Rebel. Thus terrible and invincible was Nimrod when he reappeared as Dagon, the beast from the sea. If the reader looks at what is said in Revelation 13:3, he will see precisely the same thing: "And I saw one of his heads as it were wounded unto death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon, which gave power unto the beast, and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?" Such, in all respects, is the analogy between the language of the prophecy and the ancient Babylonian type.

Do we find, then, anything corresponding to this in the religious history of the Roman empire after the fall of the old Paganism of that empire? Exactly in every respect. No sooner was Paganism legally abolished, the eternal fire of Vesta extinguished, and the old serpent cast down from the seat of power, where so long he had sat secure, than he tried the most vigorous means to regain his influence and authority. Finding that persecution of Christianity, as such, in the meantime would not do to destroy the church symbolised by the sun-clothed Woman, he made another tack (Rev 12:15):

"And the serpent cast out of his mouth a flood of water after the woman, that he might cause her to be carried away of the flood."

The symbol here is certainly very remarkable. If this was the dragon of fire, it might have been expected that it would have been represented, according to popular myths, as vomiting fire after the woman. But it is not so. It was a flood of water that he cast out of his mouth. What could this mean? As the water came out of the mouth of the dragon--that must mean doctrine, and of course, false doctrine. But is there nothing more specific than this? A single glance at the old Babylonian type will show that the water cast out of the mouth of the serpent must be the water of baptismal regeneration. Now, it was precisely at this time, when the old Paganism was suppressed, that the doctrine of regenerating men by baptism, which had been working in the Christian Church before, threatened to spread like a deluge over the face of the Roman empire. *

* From about AD 360, to the time of the Emperor Justinian, about 550, we have evidence both of the promulgation of this doctrine, and also of the deep hold it came at last to take of professing Christians.

It was then precisely that our Lord Jesus Christ began to be popularly called Ichthys, that is, "the Fish," manifestly to identify him with Dagon. At the end of the fourth century, and from that time forward, it was taught, that he who had been washed in the baptismal font was thereby born again, and made pure as the virgin snow.

This flood issued not merely from the mouth of Satan, the old serpent, but from the mouth of him who came to be recognised by the Pagans of Rome as the visible head of the old Roman Paganism. When the Roman fire-worship was suppressed, we have seen that the office of Pontifex Maximus, the head of that Paganism, was abolished. That was "the wounding unto death" of the head of the Fiery Dragon. But scarcely had that head received its deadly wound, when it began to be healed again. Within a few years after the Pagan title of Pontifex had been abolished, it was revived, and that by the very Emperor that had abolished it, and was bestowed, with all the Pagan associations clustering around it, upon the Bishop of Rome, who, from that time forward, became the grand agent in pouring over professing Christendom, first the ruinous doctrine of baptismal regeneration, and then all the other doctrines of Paganism derived from ancient Babylon. When this Pagan title was bestowed on the Roman bishop, it was not as a mere empty title of honour it was bestowed, but as a title to which formidable power was annexed. To the authority of the Bishop of Rome in this new character, as Pontifex, when associated "with five or seven other bishops" as his counsellors, bishops, and even metropolitans of foreign churches over extensive regions of the West, in Gaul not less than in Italy, were subjected; and civil pains were attached to those who refused to submit to his pontifical decisions. Great was the danger to the cause of truth and righteousness when such power was, by imperial authority, vested in the Roman bishop, and that a bishop so willing to give himself to the propagation of false doctrine. Formidable, however, as the danger was, the true Church, the Bride, the Lamb's wife (so far as that Church was found within the bounds of the Western Empire), was wonderfully protected from it. That Church was for a time saved from the peril, not merely by the mountain fastnesses in which many of its devoted members found an asylum, as Jovinian, Vigilantius, and the Waldenses, and such-like faithful ones, in the wilderness among the Cottian Alps, and other secluded regions of Europe, but also not a little, by a signal interposition of Divine Providence in its behalf. That interposition is referred to in these words (Rev 12:16):

"The earth opened her mouth and swallowed up the flood, which the dragon cast out of his mouth."

What means the symbol of the "earth's opening its mouth"? In the natural world, when the earth opens its mouth, there is an earthquake; and an "earthquake," according to the figurative language of the Apocalypse, as all admit, just means a great political convulsion. Now, when we examine the history of the period in question, we find that the fact exactly agrees with the prefiguration; that soon after the Bishop of Rome because Pontiff, and, as Pontiff, set himself so zealously to bring in Paganism into the Church, those political convulsions began in the civil empire of Rome, which never ceased till the framework of that empire was broken up, and it was shattered to pieces. But for this the spiritual power of the Papacy might have been firmly established over all the nations of the West, long before the time it actually was so. It is clear, that immediately after Damasus, the Roman bishop, received his pontifical power, the predicted "apostacy" (1 Tim 4:3), so far as Rome was concerned, was broadly developed. Then were men "forbidden to marry," * and "commanded to abstain from meats."

* The celibacy of the clergy was enacted by Syricius, Bishop of Rome, AD 385. (GIESELER)

Then, with a factitious doctrine of sin, a factitious holiness also was inculcated, and people were led to believe that all baptised persons were necessarily regenerated. Had the Roman Empire of the West remained under one civil head, backed by that civil head, the Bishop of Rome might very soon have infected all parts of that empire with the Pagan corruption he had evidently given himself up to propagate. Considering the cruelty with which Jovinian, and all who opposed the Pagan doctrines in regard to marriage and abstinence, were treated by the Pontifex of Rome, under favour of the imperial power, it may easily be seen how serious would have been the consequences to the cause of truth in the Western Empire had this state of matters been allowed to pursue its natural course. But now the great Lord of the Church interfered. The "revolt of the Goths," and the sack of Rome by Alaric the Goth in 410, gave that shock to the Roman Empire which issued, by 476, in its complete upbreaking and the extinction of the imperial power. Although, therefore, in pursuance of the policy previously inaugurated, the Bishop of Rome was formally recognised, by an imperial edict in 445, as "Head of all the Churches of the West," all bishops being commanded "to hold and observe as a law whatever it should please the Bishop of Rome to ordain or decree"; the convulsions of the empire, and the extinction, soon thereafter, of the imperial power itself, to a large extent nullified the disastrous effects of this edict. The "earth's opening its mouth," then--in other words, the breaking up of the Roman Empire into so many independent sovereignties--was a benefit to true religion, and prevented the flood of error and corruption, that had its source in Rome, from flowing as fast and as far as it would otherwise have done.

When many different wills in the different countries were substituted for the one will of the Emperor, on which the Sovereign Pontiff leaned, the influence of that Pontiff was greatly neutralised. "Under these circumstances," says Gieseler, referring to the influence of Rome in the different kingdoms into which the empire was divided, "under these circumstances, the Popes could not directly interfere in ecclesiastical matters; and their communications with the established Church of the country depended entirely on the royal pleasure." The Papacy at last overcame the effects of the earthquake, and the kingdoms of the West were engulfed in that flood of error that came out of the mouth of the dragon. But the overthrow of the imperial power, when so zealously propping up the spiritual despotism of Rome, gave the true Church in the West a lengthened period of comparative freedom, which otherwise it could not have had. The Dark Ages would have come sooner, and the darkness would have been more intense, but for the Goths and Vandals, and the political convulsions that attended their irruptions. They were raised up to scourge an apostatising community, not to persecute the saints of the Most High, though these, too, may have occasionally suffered in the common distress. The hand of Providence may be distinctly seen, in that, at so critical a moment, the earth opened its mouth and helped the woman.

To return, however, to the memorable period when the pontifical title was bestowed on the Bishop of Rome. The circumstances in which that Pagan title was bestowed upon Pope Damasus, were such as might have been not a little trying to the faith and integrity of a much better man than he. Though Paganism was legally abolished in the Western Empire of Rome, yet in the city of the Seven Hills it was still rampant, insomuch that Jerome, who knew it well, writing of Rome at this very period, calls it "the sink of all superstitions." The consequence was, that, while everywhere else throughout the empire the Imperial edict for the abolition of Paganism was respected, in Rome itself it was, to a large extent, a dead letter.

Symmachus, the prefect of the city, and the highest patrician families, as well as the masses of the people, were fanatically devoted to the old religion; and, therefore, the Emperor found it necessary, in spite of the law, to connive at the idolatry of the Romans. How strong was the hold that Paganism had in the Imperial city, even after the fire of Vesta was extinguished, and State support was withdrawn from the Vestals, the reader may perceive from the following words of Gibbon: "The image and altar of Victory were indeed removed from the Senate-house; but the Emperor yet spared the statues of the gods which were exposed to public view; four hundred and twenty-four temples or chapels still remained to satisfy the devotion of the people, and in every quarter of Rome the delicacy of the Christians was offended by the fumes of idolatrous sacrifice." Thus strong was Paganism in Rome, even after State support was withdrawn about 376. But look forward only about fifty years, and see what has become of it. The name of Paganism has almost entirely disappeared; insomuch that the younger Theodosius, in an edict issued AD 423, uses these words: "The Pagans that remain, although now we may believe there are none." The words of Gibbon in reference to this are very striking. While fully admitting that, notwithstanding the Imperial laws made against Paganism, "no peculiar hardships" were imposed on "the sectaries who credulously received the fables of Ovid, and obstinately rejected the miracles of the Gospel," he expresses his surprise at the rapidity of the revolution that took place among the Romans from Paganism to Christianity. "The ruin of Paganism," he says--and his dates are from AD 378, the year when the Bishop of Rome was made Pontifex, to 395--"The ruin of Paganism, in the age of Theodosius, is perhaps the only example of the total extirpation of any ancient and popular superstition; and may therefore deserve to be considered as a singular event in the history of the human mind."...After referring to the hasty conversion of the senate, he thus proceeds: "The edifying example of the Anician family [in embracing Christianity] was soon imitated by the rest of the nobility...The citizens who subsisted by their own industry, and the populace who were supported by the public liberality, filled the churches of the Lateran and Vatican with an incessant throng of devout proselytes. The decrees of the senate, which proscribed the worship of idols, were ratified by the general consent of the Romans; the splendour of the capitol was defaced, and the solitary temples were abandoned to ruin and contempt. Rome submitted to the yoke of the Gospel...The generation that arose in the world, after the promulgation of Imperial laws, was ATTRACTED within the pale of the Catholic Church, and so RAPID, yet so GENTLE was the fall of Paganism, that only twenty-eight years after the death of Theodosius [the elder], the faint and minute vestiges were no longer visible to the eye of the legislator." Now, how can this great and rapid revolution be accounted for? Is it because the Word of the Lord has had free course and been glorified? Then, what means the new aspect that the Roman Church has now begun to assume? In exact proportion as Paganism has disappeared from without the Church, in the very same proportion it appears within it. Pagan dresses for the priests, Pagan festivals for the people, Pagan doctrines and ideas of all sorts, are everywhere in vogue. The testimony of the same historian, who has spoken so decisively about the rapid conversion of the Romans to the profession of the Gospel, is not less decisive on this point. In his account of the Roman Church, under the head of "Introduction of Pagan Ceremonies," he thus speaks:

"As the objects of religion were gradually reduced to the standard of the imagination, the rites and ceremonies were introduced that seemed most powerfully to effect the senses of the vulgar. If, in the beginning of the fifth century, Tertullian or Lactantius had been suddenly raised from the dead, to assist at the festival of some popular saint or martyr, they would have gazed with astonishment and indignation on the profane spectacle which had succeeded to the pure and spiritual worship of a Christian congregation. As soon as the doors of the church were thrown open, they must have been offended by the smoke of incense, the perfume of flowers, and the glare of lamps and tapers, which diffused at noon-day a gaudy, superfluous, and, in their opinion, sacrilegious light."

Gibbon has a great deal more to the same effect. Now, can any one believe that this was accidental? No. It was evidently the result of that unprincipled policy, of which, in the course of this inquiry, we have already seen such innumerable instances on the part of the Papacy. *

* Gibbon distinctly admits this. "It must ingenuously be confessed," says he, "that the ministers of the Catholic Church imitated the profane model they were so impatient to destroy."

Pope Damasus saw that, in a city pre-eminently given to idolatry, if he was to maintain the Gospel pure and entire, he must be willing to bear the cross, to encounter hatred and ill-will, to endure hardness as a good soldier of Jesus Christ. On the other hand, he could not but equally see, that if bearing the title, around which, for so many ages, all the hopes and affections of Paganism had clustered, he should give its votaries reason to believe that he was willing to act up to the original spirit of that title, he might count on popularity, aggrandisement and glory. Which alternative, then, was Damasus likely to choose? The man that came into the bishopric of Rome, as a thief and a robber, over the dead bodies of above a hundred of his opponents, could not hesitate as to the election he should make. The result shows that he had acted in character, that, in assuming the Pagan title of Pontifex, he had set himself at whatever sacrifice of truth to justify his claims to that title in the eyes of the Pagans, as the legitimate representative of their long line of pontiffs. There is no possibility of accounting for the facts on any other supposition. It is evident also that he and his successors were ACCEPTED in that character by the Pagans, who, in flocking into the Roman Church, and rallying around the new Pontiff, did not change their creed or worship, but brought both into the Church along with them. The reader has seen how complete and perfect is the copy of the old Babylonian Paganism, which, under the patronage of the Popes, has been introduced into the Roman Church. He has seen that the god whom the Papacy worships as the Son of the Highest, is not only, in spite of a Divine command, worshipped under the form of an image, made, as in the days of avowed Paganism, by art and man's device, but that attributes are ascribed to Him which are the very opposite of those which belong to the merciful Saviour, but which attributes are precisely those which were ascribed to Moloch, the fire-god, or Ala Mahozim, "the god of fortifications." He has seen that, about the very time when the Bishop of Rome was invested with the Pagan title of Pontifex, the Saviour began to be called Ichthys, or "the Fish," thereby identifying Him with Dagon, or the Fish-god; and that, ever since, advancing step by step, as circumstances would permit, what has gone under the name of the worship of Christ, has just been the worship of that same Babylonian divinity, with all its rites and pomps and ceremonies, precisely as in ancient Babylon. Lastly, he has seen that the Sovereign Pontiff of the so-called Christian Church of Rome has so wrought out the title bestowed upon him in the end of the fourth century, as to be now dignified, as for centuries he has been, with the very "names of blasphemy" originally bestowed on the old Babylonian pontiffs. *

* The reader who has seen the first edition of this work, will perceive that, in the above reasoning, I found nothing upon the formal appointment by Gratian of the Pope as Pontifex, with direct authority over the Pagans, as was done in that edition. That is not because I do not believe that such an appointment was made, but because, at the present moment, some obscurity rests on the subject. The Rev. Barcroft Boake, a very learned minister of the Church of England in Ceylon, when in this country, communicated to me his researches on the subject, which have made me hesitate to assert that there was any formal authority given to the Bishop of Rome over the Pagans by Gratian. At the same time, I am still convinced that the original statement was substantially true. The late Mr. Jones, in the Journal of Prophecy, not only referred to the Appendix to the Codex Theodosianus, in proof of such an appointment, but, in elucidation of the words of the Codex, asserted in express terms that there was a contest for the office of Pontifex, and that there were two candidates, the one a Pagan, Symmachus, who had previously been Valentinian's deputy, and the other the Bishop of Rome. (Quarterly Journal of Prophecy, Oct. 1852) I have not been able to find Mr. Jones's authority for this statement; but the statement is so circumstantial, that it cannot easily be called in question without impugning the veracity of him that made it. I have found Mr. Jones in error on divers points, but in no error of such a nature as this; and the character of the man forbids such a supposition. Moreover, the language of the Appendix cannot easily admit of any other interpretation. But, even though there were no formal appointment of Bishop Damasus to a pontificate extending over the Pagans, yet it is clear that, by the rescript of Gratian (the authenticity of which is fully admitted by the accurate Gieseler), he was made the supreme spiritual authority in the Western Empire in all religious questions. When, therefore, in the year 400, Pagan priests were, by the Christian Emperor of the West, from political motives, "acknowledged as public officers" (Cod. Theod., ad POMPEJANUM, Procons), these Pagan priests necessarily came under the jurisdiction of the Bishop of Rome, as there was then no other tribunal but his for determining all matters affecting religion. In the text, however I have made no allusion to this. The argument, as I think the reader will admit, is sufficiently decisive without it.

Now, if the circumstance in which the Pope has risen to all this height of power and blasphemous assumption, be compared with a prediction in Daniel, which, for want of the true key has never been understood, I think the reader will see how literally in the history of the Popes of Rome that prediction has been fulfilled. The prediction to which I allude is that which refers to what is commonly called the "Wilful King" as described in Daniel 11:36, and succeeding verses. That "Wilful King" is admitted on all hands to be a king that arises in Gospel times, and in Christendom, but has generally been supposed to be an Infidel Antichrist, not only opposing the truth but opposing Popery as well, and every thing that assumed the very name of Christianity. But now, let the prediction be read in the light of the facts that have passed in review before us, and it will be seen how very different is the case (v 36):

"And the king shall do according to his will; and he shall exalt himself and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Neither shall he regard the god of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all."

So far these words give an exact description of the Papacy, with its pride, its blasphemy, and forced celibacy and virginity. But the words that follow, according to any sense that the commentators have put upon them, have never hitherto been found capable of being made to agree either with the theory that the Pope was intended, or any other theory whatever. Let them, however, only be literally rendered, and compared with the Papal history, and all is clear, consistent, and harmonious. The inspired seer has declared that, in the Church of Christ, some one shall arise who shall not only aspire to a great height, but shall actually reach it, so that "he shall do according to his will"; his will shall be supreme in opposition to all law, human and Divine. Now, if this king is to be a pretended successor of the fisherman of Galilee, the question would naturally arise, How could it be possible that he should ever have the means of rising to such a height of power? The words that follow give a distinct answer to that question: "He shall not REGARD * any god, for he shall magnify himself above all. BUT, in establishing himself, shall he honour the god of fortifications (Ala Mahozim), and a god, whom his fathers knew not, shall he honour with gold and silver, and with precious stones and pleasant things. Thus shall he make into strengthening bulwarks ** [for himself] the people of a strange god, whom he shall acknowledge and increase with glory; and he shall cause them to rule over many, and he shall divide the land for gain."

* The reader will observe, it is not said he shall not worship any god; the reverse is evident; but that he shall not regard any, that his own glory is his highest end.

** The word here is the same as above rendered "fortifications."

Such is the prophecy. Now, this is exactly what the Pope did. Self-aggrandisement has ever been the grand principle of the Papacy; and, in "establishing" himself, it was just the "god of Fortifications" that he honoured. The worship of that god he introduced into the Roman Church; and, by so doing, he converted that which otherwise would have been a source of weakness to him, into the very tower of his strength--he made the very Paganism of Rome by which he was surrounded the bulwark of his power. When once it was proved that the Pope was willing to adopt Paganism under Christian names, the Pagans and Pagan priests would be his most hearty and staunch defenders. And when the Pope began to wield lordly power over the Christians, who were the men that he would recommend--that he would promote--that he would advance to honour and power? Just the very people most devoted to "the worship of the strange god" which he had introduced into the Christian Church. Gratitude and self-interest alike would conspire to this. Jovinian, and all who resisted the Pagan ideas and Pagan practices, were excommunicated and persecuted. Those only who were heartily attached to the apostacy (and none could now be more so than genuine Pagans) were favoured and advanced. Such men were sent from Rome in all directions, even as far as Britain, to restore the reign of Paganism--they were magnified with high titles, the lands were divided among them, and all to promote "the gain" of the Romish see, to bring in "Peter's pence" from the ends of the earth to the Roman Pontiff. But it is still further said, that the self-magnifying king was to "honour a god, whom his fathers knew not, with gold and silver and precious stones."

The principle on which transubstantiation was founded is unquestionably a Babylonian principle, but there is no evidence that that principle was applied in the way in which it has been by the Papacy. Certain it is, that we have evidence that no such wafer-god as the Papacy worships was ever worshipped in Pagan Rome. "Was any man ever so mad," says Cicero, who himself was a Roman augur and a priest--"was any man ever so mad as to take that which he feeds on for a god?" Cicero could not have said this if anything like wafer-worship had been established in Rome. But what was too absurd for Pagan Romans is no absurdity at all for the Pope. The host, or consecrated wafer, is the great god of the Romish Church. That host is enshrined in a box adorned with gold and silver and precious stones. And thus it is manifest that "a god" whom even the Pope's Pagan "fathers knew not," he at this day honours in the very way that the terms of the prediction imply that he would. Thus, in every respect, when the Pope was invested with the Pagan title of Pontifex, and set himself to make that title a reality, he exactly fulfilled the prediction of Daniel recorded more than 900 years before.

But to return to the Apocalyptic symbols. It was out of the mouth of the "Fiery Dragon" that "the flood of water" was discharged. The Pope, as he is now, was at the close of the fourth century the only representative of Belshazzar, or Nimrod, on the earth; for the Pagans manifestly ACCEPTED him as such. He was equally, of course, the legitimate successor of theRoman "Dragon of fire." When, therefore, on being dignified with the title of Pontifex, he set himself to propagate the old Babylonian doctrine of baptismal regeneration, that was just a direct and formal fulfilment of the Divine words, that the great Fiery Dragon should "cast out of his mouth a flood of water to carry away the Woman with the flood." He, and those who co-operated with him in this cause, paved the way for the erecting of that tremendous civil and spiritual despotism which began to stand forth full in the face of Europe in AD 606, when, amid the convulsions and confusions of the nations tossed like a tempestuous sea, the Pope of Rome was made Universal Bishop; and when the ten chief kingdoms of Europe recognised him as Christ's Vicar upon earth, the only centre of unity, the only source of stability to their thrones. Then by his own act and deed, and by the consent of the UNIVERSAL PAGANISM of Rome, he was actually the representative of Dagon; and as he bears upon his head at this day the mitre of Dagon, so there is reason to believe he did then. *

* It is from this period only that the well-known 1260 days can begin to be counted; for not before did the Pope appear as Head of the ten-horned beast, and head of the Universal Church. The reader will observe that though the beast above referred to has passed through the sea, it still retains its primitive characteristic. The head of the apostacy at first was Kronos, "The Horned One." The head of the apostacy is Kronos still, for he is the beast "with seven head and ten horns."

Could there, then, be a more exact fulfilment of chapter 13:1

"And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the names of blasphemy...And I saw one of his heads as it had been wounded to death; and his deadly wound was healed, and all the world wondered after the beast"?

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Disclaimer

Disclaimer:
Some material presented will contain links, quotes, ideologies, etc., the contents of which should be understood to first, in their whole, reflect the views or opinions of their editors, and second, are used in my personal research as "fair use" sources only, and not espousement one way or the other. Researching for 'truth' leads one all over the place...a piece here, a piece there. As a researcher, I hunt, gather and disassemble resources, trying to put all the pieces into a coherent and logical whole. I encourage you to do the same. And please remember, these pages are only my effort to collect all the pieces I can find and see if they properly fit into the 'reality aggregate'.

Personal Position

Personal Position:
I've come to realize that 'truth' boils down to what we 'believe' the facts we've gathered point to. We only 'know' what we've 'experienced' firsthand. Everything else - what we read, what we watch, what we hear - is what someone else's gathered facts point to and 'they' 'believe' is 'truth', so that 'truth' seems to change in direct proportion to newly gathered facts divided by applied plausibility. Though I believe there is 'truth', until someone celestial who 'knows' all the facts parts the heavens and throws us a scroll titled "Here Are ALL The Facts And Lies In The Order They Happened," I can't know for sure exactly what "the whole truth' on any given subject is, and what applies to me applies to everyone.
~Gail Bird Allen

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Book Leader Row 1
The Oxford Study Bible: Revised English Bible with Apocrypha
The Oxford Study Bible: Revised English Bible with ApocryphaThe Oxford Study Bible: Revised English Bible with Apocrypha The Oxford Study Bible: Revised English Bible with ApocryphaThe Oxford Study Bible: Revised English Bible with Apocrypha

This volume combines a cultural guide to the biblical world and an annotated Bible. Its notes feature the reflections of Protestant, Roman Catholic, and Jewish scholars.

  • Twenty-three insightful articles on aspects of the history, literary background, and culture of the biblical era.
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Paperback: 1860 pages
Publisher: Oxford University Press; 1 edition (March 12, 1992)

Nave's Topical Bible: A comprehensive Digest of over 20,000 Topics and Subtopics With More Than 10,000 Associated Scripture References

Nave's Topical Bible: A comprehensive Digest of over 20,000 Topics and Subtopics With More Than 10,000 Associated Scripture References Nave's Topical Bible: A comprehensive Digest of over 20,000 Topics and Subtopics With More Than 10,000 Associated Scripture References

"Nave's Topical Bible, " the best known of all topical bibles, has been a valuable Bible-study reference and a best-seller for more than 75 years. It is a comprehensive digest of over 20,000 topics and subtopics with more than 100,000 associated Scripture references. The most significant references for each topic actually include the full text of the verse cited saving the need to separately look up each verse.

Because "Nave's "groups verses by "idea" (or "topic"), it offers a better overview of relevant Scriptures than a concordance, which only lists or indexes verses according to specific words. This edition also includes the helpful Scripture index (left out of some other editions), which makes it possible for the reader studying a particular biblical text to locate every topic and grouping of Scripture in "Nave's "whenever a particular verse is included. That way, it is possible for the reader to study either all the verses related to a particular topic "or" all the topics related to a particular verse it works both ways.

For the pastor or teacher interested in saving hours of time but not willing to give their second best, and for anyone wanting to be challenged by what God has to say about a given subject, "Nave's Topical Bible" is the passport that will allow immediate and successful entry to the many points of interest."

About the Author

Orville J. Nave, A.M., D.D., LL.D., compiled this magnificient reference work while serving as a Chaplain in the United States Army. He referred to his work as "the result of fourteen years of delightful and untiring study of the Word of God."

Hardcover: 1616 pages
Publisher: Hendrickson Pub (July 1, 2002)

Matthew Henry's Concise Commentary on the Whole Bible (Super Value Series)

Matthew Henry's Concise Commentary on the Whole Bible (Super Value Series) Matthew Henry's Concise Commentary on the Whole Bible (Super Value Series)

Read the best of Matthew Henry's classic commentary on the Bible in one convenient book. Henry's profound spiritual insights have touched lives for over 300 years. Indexed maps and charts make this a book any pastor, student, Bible teacher, or devotional reader will treasure!

About the Author

Matthew Henry (1662-1714) was a Presbyterian minister in England who began his commentary on the Bible in 1704. He completed his work up to the end of Acts before his death. Afterward, his ministerial friends completed the work from Henry's notes and writings.

Series: Super Value Series
Hardcover: 1200 pages
Publisher: Thomas Nelson (July 30, 2003)

Zondervan Pictorial Encylopedia of the Bible, Vols. 1-5Zondervan Pictorial Encyclopedia of the Bible, Vols. 1-5
Zondervan Pictorial Encylopedia of the Bible, Vols. 1-5Zondervan Pictorial Encyclopedia of the Bible, Vols. 1-5 The Zondervan Pictorial Encyclopedia of the Bible (5 Volume Set)

From the Back Cover

The Zondervan Pictorial Encyclopedia of the Bible, the result of more than ten years of research and preparation, provides Bible students with a comprehensive and reliable library of information. Varying viewpoints of scholarship permit a well-rounded perspective on significant issues relating to doctrines, themes, and biblical interpretation. Well-organized and generously illustrated, this encyclopedia will become a frequently used resource and reference work because of its many helpful features: - More than 5,000 pages of vital information of Bible lands and people - More than 7,500 articles alphabetically arranged for easy reference - Hundreds of full-color and black-and-white illustrations, charts, and graphs - Thirty-two pages of full-color maps and hundreds of black-and-white outline maps for quick perspective and ready reference - Scholarly articles ranging across the entire spectrum of theological and biblical topics, backed by recent archaeological discoveries - Two hundred and thirty-eight contributors from around the world. The editors have brought to this encyclopedia the fruit of many years of study and research.

About the Author

Merrill C. Tenney was professor of theological studies and dean of the Graduate school of Theology at Wheaton College.

Hardcover: 5 volume set More than 5,000 pages
Publisher: Zondervan Publishing House; Second Printing edition (March 15, 1975)

HarperColins Bible DictionaryHarperColins Bible Dictionary
HarperColins Bible DictionaryHarperColins Bible Dictionary HarperCollins Bible DictionaryHarperCollins Bible Dictionary

The HarperCollins Bible Dictionary puts the latest and most comprehensive biblical scholarship at your fingertips. Here is everything you need to know to fully understand the Old Testament, the Apocrypha, and the New Testament. An unparalleled resource, The HarperCollins Bible Dictionary explains every aspect of the Bible, including biblical archaeology, culture, related writings such as the Dead Sea Scrolls, the Bible‘s influence on Western civilization, biblical history, theological concepts, modern biblical interpretations, flora nad fauna, climate and environment, crafts and industry, the content of individual books of the bible, and more.

The HarperCollins Bible Dictionary features:

  • Contributions by 193 noted experts on the Bible and the ancient Near East
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About the Author

Paul J. Achtemeier is Professor of Biblical Interpretation at Union Theological Seminary in Richmond, Virginia. A widely respected authority on the Bible, he is the author or co-author of 14 books, former editor of the quarterly Interpretation, and New Testament editor of the Interpretation Biblical Commentary Series. Professor Achtemeier has also been chief executive officer and president of the Society of Biblical Literature, and president of the Catholic Biblical Association.

The Editorial Board of the revised edition of The HarperCollins Bible Dictionary includes associate editors; Roger S. Boraas, Ph.D., Professor Emeritus of Religion, Uppsala College; Michael Fishbane, Ph.D., Nathan Cummings Professor of Jewish Studies, University of Chicago Divinity School; Pheme Perkins, Ph.D., Professor of Theology (New Testament), Boston College; and William O. Walker, Jr., Ph.D., Professor of Religion, Trinity University.

The Society of Biblical Literature is a seven-thousand-member international group of experts on the Bible and related fields. --This text refers to an out of print or unavailable edition of this title.

Amazon.com Review

For the maps alone, this book is worth it. Following 1,250 pages that describe and explain the people, places, terms, and events of the Bible from Aaron to Zurishaddai, the 16 spectacular maps detail the political entities and boundaries of biblical times, bringing the historic times to vivid life. A fascinating book, an impressive collection of scholarship, and a possession to cherish, the 188 contributors and five editors show what can be produced if you don't cut corners on excellence. --This text refers to an out of print or unavailable edition of this title.

Hardcover: 1178 pages
Publisher: HarperOne; Rev Upd Su edition

Strongest Strong's Exhaustive Concordance of the BibleStrongest Strong's Exhaustive Concordance of the Bible
Strongest Strong's Exhaustive Concordance of the BibleStrongest Strong's Exhaustive Concordance of the Bible Strongest Strong's Exhaustive Concordance of the BibleStrongest Strong's Exhaustive  Concordance of the Bible

Like a redwood that towers above all other trees, The Strongest Strong’s takes James Strong’s classic concordance to unprecedented heights. Reflecting thousands of research hours, custom computer technology, and an exclusive database perfected over twenty years, The Strongest Strong’s is packed with features that make it the last word in accuracy and usefulness. No other Strong’s concordance can touch it. This is no mere study tool. Destined to become a foundational resource for Bible study the world over, The Strongest Strong’s is a landmark in biblical reference works.

What Makes This Strong’s the Strongest? Rebuilding Strong’s time-honored concordance from the ground up, biblical research experts John Kohlenberger and James Swanson have achieved unprecedented accuracy and clarity. Longstanding errors have been corrected. Omissions filled in. Word studies simplified. Thoroughness and ease of use have been united and maximized.

Kohlenberger and Swanson have also added the Nave’s Topical Bible Reference System―the world’s most complete topical Bible, updated, expanded, and streamlined to meet the needs of today’s Bible user. No other edition of Strong’s or Nave’s gives you all the information combined in The Strongest Strong's Exhaustive Concordance of the Bible.

A Stunning Array of World-Class Features

In order to experience all the advantages of The Strongest Strong’s, you’ll have to look inside. But here is a thumbnail sketch of what awaits you:

  • Computer-verified accuracy. For the first time ever, cutting-edge computer analysis provides unparalleled, pinpoint accuracy
  • Strong’s numbering system speeds you through word studies, giving you clear insights into Greek and Hebrew words
  • Goodrick-Kohlenberger numbers in the dictionary indexes give you access to the growing library of reference tools that use these numbers―another unique feature
  • The most up-to-date Hebrew and Greek dictionaries ensure precise meaning in your word studies
  • Nave’s Topical Bible Reference System supplies the complete descriptive content and references (without the Bible text) of Nave’s Topical Bible, expanded to provide a total of more than 100,000 verses indexed by subject, word, phrase, synonym, and example
  • Cross-references to places and names used in Bible translations besides the KJV
  • Word counts furnish a complete accounting of every word in the Bible
  • Fast-Tab locators help you find your place quickly and easily
  • Smythe-sewn binding opens fully, lays flat, and lasts longer
  • Words of Christ highlighted in red
  • Maps
  • Clear, easy-to-read type PLUS: Comprehensive guidance for using The Strongest Strong’s
  • Major Social Concerns of the Mosaic Covenant
  • Old Testament Sacrifices
  • Hebrew Calendar
  • Hebrew Feasts and Holy Days
  • Weights, Lengths, and Measures of the Bible
  • Kings of the Bible
  • Harmony of the Gospels
  • Prophecies of the Messiah Fulfilled in Jesus
  • Parables of Jesus
  • Miracles of Jesus
  • Chronology of the Bible

About the Author

Dr. James Strong (1822-1894) was formerly president of Troy University and professor of exegetical theology at Drew Theological Seminary.

Hardcover: 1742 pages
Publisher: Zondervan; Supesaver ed. edition (September 1, 2001)

Vine's Complete Expository Dictionary Old and New TestamentVine's Complete Expository Dictionary Old and New Testament

Vine's Complete Expository Dictionary Old and New TestamentVine's Complete Expository Dictionary Old and New Testament Vine's Complete Expository Dictionary Old and New TestamentVine's Complete Expository Dictionary Old and New Testament

A Nelson exclusive. Study the meaning of biblical words in the original languages-without spending years learning Greek or Hebrew. This classic reference tool has helped thousands dig deeper into the meaning of the biblical text. Explains over 6,000 key biblical words. Includes a brand new comprehensive topical index that enables you to study biblical topics more thoroughly than ever before.

Hardcover: 1184 pages
Publisher: Thomas Nelson; 2nd Edition edition (August 26, 1996)


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