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SUBJECT · Complete Bible Study

Tradition

See CABBALA. This unified study connects 7 installed resource categories without replacing their source records.

View overview sources
  • Historical Reference: Nave’s Topical Bible — Public domain
  • Historical Reference: Easton’s Bible Dictionary (1897)
  • Historical Reference: A Biblical and Theological Dictionary
  • Historical Reference: concordance
  • Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
  • Historical Reference: A Greek-English Lexicon to the New Testament
36Scriptures3Strong's4Lexicons2Dictionaries1Topics2,040Occurrences1Ancient References24UNLEARN Studies

MAJOR STUDY · Resource Coverage 78/100

Follow the evidence

Move from the subject to its key Scripture, original-language evidence, and connected studies. The trail organizes research without deciding a theological conclusion.

1. Examine the Text2. Check the Context3. Test the Tradition4. Follow the Evidence5. Reach the Verdict

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Study overview

Study at a glance

Subject type
Subject
Strong’s
G3862
Hebrew
אֵסוּר · ʼêçûwr
Greek
παράδοσις · paradosis

Strong’s and original-language information

Abbott-Smith Greek Lexicon

παράδοσις

G3862
Transliteration
paradosis
Language
Greek
Part of speech
G:N-F
Indexed occurrences
13

Glosses

tradition, ordinance, tradition

Lexicon definition

παρά-δοσις, -εως, ἡ (παραδίδωμι), [in LXX: Est.7:26 (אֵסוּר), Jer.32:4 (נָתַן ni.), Jer.34:2 * ;] __1. a handing down or over, transfer, transmission (Arist., Polyb., al., LXX). __2. tradition of doctrine (Plat., Epict., al.); by meton., of the doctrine itself : Mat.15:2-3, 6, Mrk.7:3, 1Co.11:2, Gal.1:14, Col.2:8, 2Th.2:15 3:9.† (AS)

A Greek-English Lexicon to the New Testament

Παράδοσις

G3862
Transliteration
parádosis
Language
Greek
Indexed occurrences
13

Glosses

ordinance, tradition

Lexicon definition

delivery, handing over, transmission; in N.T., what is transmitted in the way of teaching, precept, doctrine, 1 Co. 11.2. 2 Th. 2.15; 3.6; tradition, traditionary law, handed down from age to age, Mat. 15.2, 3, 6, et al.

Strong’s Hebrew and Greek Lexicon

אֵסוּר

H0612
Transliteration
ʼêçûwr
Pronunciation
ay-soor'
Language
Hebrew
Indexed occurrences
3

Glosses

band, [phrase] prison.

Lexicon definition

a bond (especially manacles of a prisoner)

Strong’s Hebrew and Greek Lexicon

נָתַן

H5414
Transliteration
nâthan
Pronunciation
naw-than'
Language
Hebrew
Indexed occurrences
2,011

Glosses

add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield.

Lexicon definition

to give, used with greatest latitude of application (put, make, etc.)

Complete dictionary entries

Easton’s Bible Dictionary (1897)

Tradition

Any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14).

Source: Easton’s Bible Dictionary (1897) · View data sources

A Biblical and Theological Dictionary

TRADITION

See CABBALA.

Source: A Biblical and Theological Dictionary · View data sources

Concordance

Strong's Concordance

Tradition

Indexed occurrences: 10

Source: Strong's Concordance · View data sources

Strong's Concordance

Traditions

Indexed occurrences: 4

Source: Strong's Concordance · View data sources

All Scripture references36 references

1 Kings 1

1 Kings 7:6

2 Kings 1

2 Kings 14:9

Job 1

Job 3:8

Jeremiah 1

Jeremiah 10

Matthew 5

Matthew 12:1Matthew 15:2Matthew 15:3Matthew 15:6Matthew 28:19

Mark 10

Mark 1:14Mark 7:1Mark 7:3Mark 7:4Mark 7:5Mark 7:8Mark 7:9Mark 7:13Mark 14:68Mark 15:21

Luke 2

Luke 6:1Luke 23:32

John 1

John 5:2

Acts 5

Acts 1:12Acts 3:11Acts 8:45Acts 11:20Acts 15:10

1 Corinthians 2

1 Corinthians 5:71 Corinthians 11:2

Galatians 1

Galatians 1:14

Colossians 1

Colossians 2:8

2 Thessalonians 2

2 Thessalonians 2:152 Thessalonians 3:6

1 Timothy 1

1 Timothy 1:4

Titus 1

Titus 1:14

1 Peter 1

1 Peter 1:18

Topical Bible

Sources

Ancient Context1 items

Josephus Antiquities Whiston

How Isaac Died, And Was Buried In Hebron.

Antiquities Book 1, Chapter 22

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Topic

TRADITION

Nave’s Topical Bible references for TRADITION.

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Dictionary

Fable

Applied in the New Testament to the traditions and speculations, "cunningly devised fables", of the Jews on religious questions (1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14; 2 Pet. 1:16). In such passages the word means anything false and unreal. But the word is used as almost equivalent to parable. Thus we have (1) the fable of Jotham, in which the trees are spoken of as choosing a king (Judg. 9:8-15); and (2) that of the cedars of Lebanon and the thistle as Jehoash's answer to Amaziah (2 Kings 14:9).

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Dictionary

Hill of Evil Counsel

On the south of the Valley of Hinnom. It is so called from a tradition that the house of the high priest Caiaphas, when the rulers of the Jews resolved to put Christ to death, stood here.

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Dictionary

Journey

(1.) A day's journey in the East is from 16 to 20 miles (Num. 11:31). (2.) A Sabbath-day's journey is 2,000 paces or yards from the city walls (Acts 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex. 16:29. (See [324]SABBATH.)

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Dictionary

Leviathan

A transliterated Hebrew word (livyathan), meaning "twisted," "coiled." In Job 3:8, Revised Version, and marg. of Authorized Version, it denotes the dragon which, according to Eastern tradition, is an enemy of light; in 41:1 the crocodile is meant; in Ps. 104:26 it "denotes any large animal that moves by writhing or wriggling the body, the whale, the monsters of the deep." This word is also used figuratively for a cruel enemy, as some think "the Egyptian host, crushed by the divine power, and cast on the shores of the Red Sea" (Ps. 74:14). As used in Isa. 27:1, "leviathan the piercing [R.V. swift'] serpent, even leviathan that crooked [R.V. marg. winding'] serpent," the word may probably denote the two empires, the Assyrian and the Babylonian.

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Dictionary

Mark, Gospel according to

It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially. As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63. The place where it was written was probably Rome. Some have supposed Antioch (comp. Mark 15:21 with Acts 11:20). It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, "Boanerges" (3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus" (10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" (6:27, rendered, A.V., "executioner;" R.V., "soldier of his guard"), "xestes" (a corruption of sextarius, rendered "pots," 7:4, 8), "quadrans" (12:42, rendered "a farthing"), "centurion" (15:39, 44, 45). He only twice quotes from the Old Testament (1:2; 15:28). The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the "lion of the tribe of Judah." (3.) Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11, 34; 14:36) as well as the position (9:35) and gestures (3:5, 34; 5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to record particulars of person (1:29, 36; 3:6, 22, etc.), number (5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time (1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.) The phrase "and straightway" occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times. "The Gospel of Mark," says Westcott, "is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline." "In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.'" The leading principle running through this Gospel may be expressed in the motto: "Jesus came...preaching the gospel of the kingdom" (Mark 1:14). "Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself." (See [379]MATTHEW.)

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Dictionary

Porch, Solomon's

A colonnade on the east of the temple, so called from a tradition that it was a relic of Solomon's temple left standing after the destruction of Jerusalem by the Babylonians. (Comp. 1 Kings 7:6.) The word "porch" is in the New Testament the rendering of three different Greek words: (1.) Stoa, meaning a portico or veranda (John 5:2; 10:23; Acts 3:11; 5:12). (2.) Pulon, a gateway (Matt. 26:71). (3.) Proaulion, the entrance to the inner court (Mark 14:68).

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Dictionary

Potters field

The name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the "field of blood" (Matt. 27:7-10). Tradition places it in the valley of Hinnom. (See [504]ACELDAMA.)

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Dictionary

Sabbath day's journey

Supposed to be a distance of 2,000 cubits, or less than half-a-mile, the distance to which, according to Jewish tradition, it was allowable to travel on the Sabbath day without violating the law (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh. 3:4).

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Dictionary

Thieves, The two

(Luke 23:32, 39-43), robbers, rather brigands, probably followers of Barabbas. Our Lord's cross was placed between those of the "malefactors," to add to the ignominy of his position. According to tradition, Demas or Dismas was the name of the penitent thief hanging on the right, and Gestas of the impenitent on the left.

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Dictionary

Tradition

Any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14).

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Dictionary

Washing

(Mark 7:1-9). The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which "the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.'" To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such precepts about ceremonial washing Mark here refers. (See [663]ABLUTION.)

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