A-1,Noun, ergasia
signifies (a) “work, working, performance” (from ergon, “work”), Eph. 4:19; in
Luke 12:58, “diligence;” (b) “business or gain got by work,” Acts 16:16,19; in
19:24,25, the RV adheres to the meaning “business” (AV, “gain” and “craft”).
See CRAFT, DILIGENCE.
A-2,Noun,
porismos
primarily denotes “a providing” (akin to porizo, “to procure”), then, “a means
of gain,” 1 Tim. 6:5 (RV, “a way of gain”); 1 Tim. 6:6.
A-3,Noun,
kerdos
“gain” (akin to kerdaino, see below), occurs in Phil. 1:21; 3:7; Titus 1:11.
See LUCRE.
B-1,Verb,
kerdaino
akin to A, No. 3, signifies (I), literally, (a) “to gain something,” Matt.
16:26; 25:16 (in the best mss.),17,20,22; Mark 8:36; Luke 9:25; (b) “to get
gain, make a profit,” Jas. 4:13; (II), metaphorically, (a) “to win persons,”
said (1) of “gaining” an offending brother who by being told privately of his
offense, and by accepting the representations, is won from alienation and from
the consequences of his fault, Matt. 18:15; (2) of winning souls into the
kingdom of God by the Gospel, 1 Cor. 9:19,20 (twice),21,22, or by godly
conduct, 1 Pet. 3:1 (RV, “gained”); (3) of so practically appropriating Christ
to oneself that He becomes the dominating power in and over one's whole being
and circumstances, Phil. 3:8 (RV, “gain”); (b) “to gain things,” said of
getting injury and loss, Acts 27:21, RV, “gotten.” See GET.
B-2,Verb,
diapragmateuomai
signifies “to gain by trading,” Luke 19:15 (from dia, “through,” used
intensively, and pragmateuomai, “to busy oneself, to be engaged in business”).
B-3,Verb,
peripoieo
“to save for oneself, gain,” is in the Middle Voice in the best mss. in Luke
17:33, RV, “gain.” See PURCHASE.
Notes:
(1) In Luke 19:16, AV, prosergazomai, “to work out in addition,” or “to earn in
addition,” is translated “gained” (RV, “made”); in Luke 19:18 the verb poieo,
“to make,” is translated in the same way, the English verb “make” standing both
for “earning” and for “producing.” (2) In 2 Cor. 12:17,18, pleonekteo, “to
claim unduly, to overreach,” is translated “make a gain of,” AV (RV, “take
advantage of”). (3) For ergazomai, Rev. 18:17, RV, see TRADE. (4) In Acts 25:9,
RV, katatithemi, Middle Voice, “to lay up for oneself,” is rendered “to gain.”
A-1,Verb, antilego
“to contradict, oppose,” lit., “say against,” is translated “gainsaying” in
Rom. 10:21; Titus 2:9, RV (AV, “answering again”), of servants in regard to
masters; in Titus 1:9 “gainsayers.” Moulton and Milligan (Vocab.) illustrate
from the papyri “the strong sense of antilego in Rom. 10:21, 'contradict,'
'oppose'.” See ANSWER, CONTRADICT.
A-2,Verb,
anteipon
which serves as an aorist tense of No. 1, is rendered “gainsay” in Luke 21:15;
“say against” in Acts 4:14. See SAY.
B-1,Noun,
antilogia
akin to A, No. 1, is rendered “gainsaying,” in Heb. 12:3, RV, and Jude 1:11.
Opposition in act seems to be implied in these two places; though this sense
has been questioned by some, it is confirmed by instances from the papyri
(Moulton and Milligan, Vocab.). See CONTRADICTION, DISPUTE, STRIFE.
C-1,Adjective,
anantirrhetos
lit., “not to be spoken against” (a, negative, n, euphonic, anti, “against,”
rhetos, “spoken”), is rendered “cannot be gainsaid” in Acts 19:36, RV.
D-1,Adverb,
anantirrhetos
corresponding to C, is translated “without gainsaying” in Acts 10:29; it might
be rendered “unquestioningly.”
1, chole
a word probably connected with chloe, “yellow,” denotes “gall,” (a) literal,
Matt. 27:34 (cp. Ps. 69:21); some regard the word here as referring to myrrh,
on account of Mark 15:23; (b) metaphorical, Acts 8:23, where “gall of
bitterness” stands for extreme wickedness, productive of evil fruit. In the OT
it is used (a) of a plant characterized by bitterness (probably wormwood),
Deut. 29:18; Hos. 10:4; Amos 6:12; (b) as the translation of the word mererah,
“bitterness,” Job. 13:26, e.g.; (c) as the translation of rosh, “venom;” in
Deut. 32:32 “(grapes) of gall.” In Job 20:25, the gall bladder is referred to
(the receptacle of bile). The ancients supposed that the poison of serpents lay
in the gall (see Job 20:14).
· For GAMES see CONTEND
1, gangraina
“an eating sore,” spreading corruption and producing mortification, is used, in
2 Tim. 2:17, of errorists in the church, who, pretending to give true spiritual
food, produce spiritual gangrene (AV, “canker,” RV, “gangrene”).
1, kepos
“a garden,” occurs in Luke 13:19, in one of the Lord's parables; in John
18:1,26, of the garden of Gethsemane; in John 19:41, of the garden near the
place of the Lord's crucifixion.
1, kepouros
lit., “a garden-keeper” (from kepos, see above, and ouros, “a watcher”), occurs
in John 20:15.
1, stemma
denotes “a wreath” (from stepho, “to put around, enwreath”), as used in
sacrifices, Acts 14:13.
Note: For himation, the usual word for “garment,” see CLOTHING, where see also esthesis (translated “garments” in the AV of Luke 24:4, RV, “apparel”), enduma, chiton, and stole (RV, “robe” in Mark 16:5). The fact of the wedding garment, enduma in Matt. 22:11,12, indicates that persons of high rank showed their magnificence by providing the guests with festal garments. See APPAREL.
1, apotheke
“a storehouse, granary” (from apo, “away,” and tithemi, “to put”), is
translated “garner” in Matt. 3:12; Luke 3:17. See BARN.
1, kosmeo
is translated by the verb “to garnish” in Matt. 12:44; 23:29; Luke 11:25; and
in the AV of Rev. 21:19. See ADORN.
· For GARRISON see GUARD, B, No. 3
1, pule
is used (a) literally, for a larger sort of “gate,” in the wall either of a
city or palace or temple, Luke 7:12, of Nain (burying places were outside the
“gates” of cities); Acts 3:10; 9:24; 12:10; Heb. 13:12; (b) metaphorically, of
the “gates” at the entrances of the ways leading to life and to destruction,
Matt. 7:13,14; some mss. have pule, for thura, “a door,” in Luke 13:24 (see the
RV); of the “gates” of Hades, Matt. 16:18, than which nothing was regarded as
stronger. The importance and strength of “gates” made them viewed as synonymous
with power. By metonymy, the “gates” stood for those who held government and
administered justice there.
2, pulon
akin to No. 1, primarily signifies “a porch or vestibule,” e.g., Matt. 26:71;
Luke 16:20; Acts 10:17; 12:13,14; then, the “gateway” or “gate tower” of a
walled town, Acts 14:13; Rev. 21:12,13,15,21,25; 22:14.
Notes: (1) In Acts 3:2 thura denotes, not a “gate,” but a “door,” RV.
See DOOR. (2) Probatikos, signifying “of, or belonging to, sheep,” denotes a
sheep “gate” in John 5:2, RV, and AV marg. (3) The conjectural emendation which
suggests the idea of “floods” for “gates” in Matt. 16:18 is not sufficiently
substantiated to be accepted.
A-1,Verb, sunago
“to gather or bring together,” is said of (a) persons, e.g., Matt. 2:4; (b)
things, e.g., Matt. 13:30; in Luke 15:13 the idea is that of “gathering” his
goods together for sale, i.e., “having sold off all.” See ASSEMBLE, BESTOW,
COME, RESORT.
A-2,Verb, episunago
“to gather together,” suggesting stress upon the place at which the “gathering”
is made (epi, “to”), is said of a hen and her chickens, Matt. 23:37; and so of
the Lord's would-be protecting care of the people of Jerusalem, id., and Luke
13:34; of the “gathering” together of the elect, Matt. 24:31; Mark 13:27; of
the “gathering” together of a crowd, Mark 1:33; Luke 12:1.
A-3,Verb, sullego
“to collect, gather up or out” (sun, “with” lego, “to pick out”), is said of
“gathering” grapes and figs, Matt. 7:16; Luke 6:44 (cp. No. 5); tares, Matt.
13:28,29,30,40; good fish, Matt. 13:48; “all things that cause stumbling, and
them that do iniquity,” Matt. 13:41.
A-4,Verb, sustrepho
signifies (a) “to twist together or roll into a mass” (“sun, together,”
strepho, “to turn”), said of the bundle of sticks “gathered” by Paul, Acts
28:3; (b) “to assemble or gather together” (possibly, to journey about
together), of persons, Matt. 17:22 (in the best mss.), RV, marg.
A-5,Verb, trugao
signifies “to gather in,” of harvest, vintage, ripe fruits (truge denotes
“fruit,” etc., gathered in autumn), Luke 6:44, of grapes (last part of ver.;
for the previous clause, as to figs, see No. 3); metaphorically, of the
clusters of “the vine of the earth,” Rev. 14:18; of that from which they are
“gathered,” Rev. 14:19.
A-6,Verb, athroizo
denotes “to assemble, gather together,” Luke 24:33 (according to the best
mss.); the word is akin to athroos, “assembled in crowds” (not found in the
NT).
A-7,Verb, sunathroizo
sun, “together,” and No. 6, signifies (a) “to gather together,” Acts 19:25, RV
(AV, “called together”); in the Passive Voice, 12:12.
A-8,Verb, epathroizo
“to assemble besides” (epi), said of multitudes, Luke 11:29, is rendered “were
gathering together” (Middle Voice), RV (AV, “were gathered thick together”).
Notes: (1) In Eph. 1:10, AV, the verb anakephalaioo, “to sum up, head
up,” is rendered “might gather together in one” (RV, “sum up”). (2) In Luke
8:4, AV (suneimi, “to come together”) as “were gathered together” (see RV). (4)
For “assuredly gathering,” see CONCLUDE.
B-1,Noun, episunagoge
“a gathering together,” is used in 2 Thess. 2:1, of the “rapture” of the
saints; for Heb. 10:25, see ASSEMBLE.
Note: For logia, 1 Cor. 16:2, AV, see COLLECTION.
· For GAY see GOODLY, A, Note.
· For GAZE see BEHOLD, No. 3.
1, theatrizo
signifies “to make a spectacle” (from theatron, “a theater, spectacle, show”);
it is used in the Passive Voice in Heb. 10:33, “being made a gazingstock.”
1, skeuos
“an implement, vessel, utensil,” is used of the tackling or “gear” of a ship,
Acts 27:17, RV (AV, “sail”).
· For GENDER see BEGET, No. 1
A-1,Noun, genealogia
is used in 1 Tim. 1:4; Titus 3:9, with reference to such “genealogies” as are
found in Philo, Josephus and the book of Jubilees, by which Jews traced their
descent from the patriarchs and their families, and perhaps also to Gnostic
“genealogies” and orders of aeons and spirits. Amongst the Greeks, as well as
other nations, mythological stories gathered round the birth and “genealogy” of
their heroes. Probably Jewish “genealogical” tales crept into Christian
communities. Hence the warnings to Timothy and Titus.
B-1,Verb, genealogeo
“to reckon or trace a genealogy” (from genea, “a race,” and lego, “to choose,
pick out”), is used, in the Passive Voice, of Melchizedek in Heb. 7:6, RV,
“whose genealogy (AV, 'descent') is not counted.”
C-1,Adjective (negative), agenealogetos
denoting “without recorded pedigree” (a, negative, and an adjectival form from
B), is rendered “without genealogy” in Heb. 7:3. The narrative in Gen. 14 is so
framed in facts and omissions as to foreshadow the person of Christ.
· For GENERAL (Assembly) see ASSEMBLY, No. 2
1, genea
see AGE, No. 2.
2, genesis
denotes “an origin, a lineage, or birth,” translated “generation” in Matt. 1:1.
See NATURAL, NATURE.
Notes: (1) For gennema, translated “generation” in the AV of Matt. 3:7;
12:34; 23:33; Luke 3:7, see OFFSPRING. (2) For genos, translated “generation”
in 1 Pet. 2:9, AV, see KIND.
A-1,Noun, ethnos
whence Eng., “heathen,” denotes, firstly, “a multitude or company;” then, “a
multitude of people of the same nature or genus, a nation, people;” it is used
in the singular, of the Jews, e.g., Luke 7:5; 23:2; John 11:48,50-52; in the
plural, of nations (Heb., goiim) other than Israel, e.g., Matt. 4:15; Rom.
3:29; 11:11; 15:10; Gal. 2:8; occasionally it is used of gentile converts in
distinction from Jews, e.g., Rom. 11:13; 16:4; Gal. 2:12,14; Eph. 3:1.
A-2,Noun, hellen
originally denoted the early descendants of Thessalian Hellas; then, Greeks as
opposed to barbarians, Rom. 1:14. It became applied to such Gentiles as spoke
the Greek language, e.g., Gal. 2:3; 3:28. Since that was the common medium of
intercourse in the Roman Empire, Greek and Gentile became more or less
interchangeable terms. For this term the RV always adheres to the word
“Greeks,” e.g., John 7:35; Rom. 2:9,10; 3:9; 1 Cor. 10:32, where the local
church is distinguished from Jews and Gentiles; 1 Cor. 12:13.
B-1,Adjective, ethnikos
is used as noun, and translated “Gentiles” in the RV of Matt. 5:47; 6:7; “the
Gentile” in Matt. 18:17 (AV, “an heathen man”); “the Gentiles” in 3 John 1:7,
AV and RV.
C-1,Adverb, ethnikos
“in Gentile fashion, in the manner of Gentiles,” is used in Gal. 2:14, “as do
the Gentiles,” RV.
Notes: (1) For the synonymous word laos, “a people,” see PEOPLE. (2)
When, under the new order of things introduced by the Gospel the mystery of the
Church was made known, the word ethnos was often used in contrast to the local
church, 1 Cor. 5:1; 10:20; 12:2; 1 Thess. 4:5; 1 Pet. 2:12.
A-1,Adjective,
epieikes
from epi, “unto,” and eikos, “likely,” denotes “seemly, fitting;” hence,
“equitable, fair, moderate, forbearing, not insisting on the letter of the
law;” it expresses that considerateness that looks “humanely and reasonably at
the facts of a case;” it is rendered “gentle” in 1 Tim. 3:3, RV (AV,
“patient”), in contrast to contentiousness; in Titus 3:2, “gentle,” in
association with meekness; in Jas 3:17, as a quality of the wisdom from above;
in 1 Pet. 2:18, in association with the good; for the RV rendering
“forbearance” in Phil. 4:5, RV, see FORBEARANCE. Cp. B. See PATIENT. In the
Sept., Esth. 8:13; Ps. 86:5.
A-2,Adjective, epios
“mild, gentle,” was frequently used by Greek writers as characterizing a nurse
with trying children or a teacher with refractory scholars, or of parents
toward their children. In 1 Thess. 2:7, the Apostle uses it of the conduct of
himself and his fellow missionaries towards the converts at Thessalonica (cp. 2
Cor. 11:13,20); in 2 Tim. 2:24, of the conduct requisite for a servant of the
Lord.
B-1,Noun, epieikeia
or epieikia, denotes “fairness, moderation, gentleness,” “sweet reasonableness”
(Matthew Arnold); it is said of Christ, 2 Cor. 10:1, where it is coupled with
prautes, “meekness;” for its meaning in Acts 24:4, see CLEMENCY. Trench (Syn.
xlviii) considers that the ideas of equity and justice, which are essential to
the meaning, do not adequately express it in English. In contrast with prautes
(“meekness”), which is more especially a temperament or habit of mind,
epieikeia expresses an active dealing with others.
Notes: (1) For chrestotes, “kindness, goodness of heart,” rendered
“gentleness” in Gal. 5:22, AV, see KINDNESS. The corresponding adjective
chrestos is translated “good,” “kind,” “easy,” “gracious.”
(2) For metriopatheo, to bear gently with, Heb. 5:2, see BEAR, No. 13.
* (a) In the sense of acquiring:
1, heurisko
“to find,” is translated “get” in Luke 9:12, of victuals. See FIND.
2, ktaomai
“to acquire, procure for oneself, gain,” is rendered “get” in the RV of Matt.
10:9 and AV marg. (AV, text, “provide”); in Luke 18:12 (for AV, “possess”). See
OBTAIN, POSSESS, PROVIDE, PURCHASE.
3, kerdaino
“to gain,” is rendered “have gotten” in Acts 27:21, RV (of injury and loss);
the word is there used metaphorically, however, of avoiding, or saving oneself
from. For the meaning, “to get gain,” Jas. 4:13, see GAIN.
Notes: (1) For pleonekteo; “to get an advantage of” (AV, in 2 Cor.
2:11; RV, “an advantage may be gained over,”), see ADVANTAGE. (2) In Rev. 15:2,
AV, nikao, “to conquer, prevail over,” is translated “had gotten the victory”
(RV, “come victorious”). (3) In Rev. 3:17, RV, plouteo, “to become rich,” is
rendered “I have gotten riches.”
(b) In the sense of going:
4, exeimi
“to go or come out,” is used in Acts 27:43 of “getting” to land. See DEPART,
GO, No. 23.
5, hupago
“to go away, withdraw,” is rendered “get,” “get ... hence,” in Matt. 4:10;
16:23; Mark 8:33; some mss. have it in Luke 4:8. See DEPART, GO, No. 8.
6, exerchomai
“to come or go out,” is translated “get ... out” in Luke 13:31; Acts 7:3;
22:18. See COME, No. 3, GO (Notes).
7, katabaino
“to descend,” is translated “get ... down,” in Acts 10:20. See COME, No. 19.
8, embaino
“to enter,” is translated “they got into” in John 6:24 (of boats), RV [AV,
“took (shipping).”]. See COME, No. 21.
9, apobaino
“to go from,” is translated “they got out” in John 21:9, RV (AV, “were come
to”). See COME, 21 (Note).
Note: In Acts 21:1, AV, apospao, “to withdraw or part from,” is
rendered “we had gotten (from),” RV, “had parted (from).” After the scene
described at the end of ch. 20, it may well have the force of “being reft away”
(or tearing themselves away) from them. Cp. the same verb in Luke 22:41 (“He
was reft away from them”). See DRAW, PART, WITHDRAW.
· For GHOST see SPIRIT
1, ekpneo
lit., “to breathe out” (ek, “out,” pneo, “to breathe”), “to expire,” is used in
the NT, without an object, “soul” or “life” being understood, Mark 15:37,39;
and Luke 23:46, of the death of Christ. In Matt. 27:50; John 19:30, where
different verbs are used, the act is expressed in a way which stresses it as of
His own volition: in the former, “Jesus ... yielded up His spirit (pneuma); in
the latter, “He gave up His spirit.”
2, ekpsucho
“to expire,” lit., “to breathe out the soul (or life), to give up the ghost”
(ek, “out,” psuche, “the soul”), is used in Acts 5:5,10; 12:23.
1, doron
akin to didomi, “to give,” is used (a) of “gifts” presented as an expression of
honor, Matt. 2:11; (b) of “gifts” for the support of the temple and the needs
of the poor, Matt. 15:5; Mark 7:11; Luke 21:1,4; (c) of “gifts” offered to God,
Matt. 5:23,24; 8:4; 23:18,19; Heb. 5:1; 8:3,4; 9:9; 11:4; (d) of salvation by
grace as the “gift” of God, Eph. 2:8; (e) of “presents” for mutual celebration
of an occasion, Rev. 11:10. See OFFERING.
2, dorea
denotes “a free gift,” stressing its gratuitous character; it is always used in
the NT of a spiritual or supernatural gift, John 4:10; Acts 8:20; 11:17; Rom.
5:15; 2 Cor. 9:15; Eph. 3:7; Heb. 6:4; in Eph. 4:7, “according to the measure
of the gift of Christ,” the “gift” is that given by Christ; in Acts 2:28, “the
gift of the Holy Ghost,” the clause is epexegetical, the “gift” being the Holy
Ghost Himself; cp. Acts 10:45; 11:17, and the phrase, “the gift of
righteouness,” Rom. 5:17.
Note: For dorean, a form of this noun, used adverbially, see FREELY.
3, dorema
see BOON.
4, doma
lends greater stress to the concrete character of the “gift,” than to its
beneficent nature, Matt. 7:11; Luke 11:13; Eph. 4:8; Phil. 4:17.
5, dosis
denotes, properly, “the act of giving,” Phil. 4:15, euphemistically referring
to “gifts” as a matter of debt and credit accounts; then, objectively, “a
gift,” Jas. 1:17 (1st mention; see BOON).
6, charisma
“a gift of grace, a gift involving grace” (charis) on the part of God as the
donor, is used (a) of His free bestowments upon sinners, Rom. 5:15,16; 6:23;
11:29; (b) of His endowments upon believers by the operation of the Holy Spirit
in the churches, Rom. 12:6; 1 Cor. 1:7; 12:4,9,28,30,31; 1 Tim. 4:14; 2 Tim.
1:6; 1 Pet. 4:10; (c) of that which is imparted through human instruction, Rom.
1:11; (d) of the natural “gift” of continence, consequent upon the grace of God
as Creator, 1 Cor. 7:7; (e) of gracious deliverances granted in answer to the
prayers of fellow believers, 2 Cor. 1:11.
Note: In the AV of 2 Cor. 8:4 charis, “grace,” is translated “gift.”
The RV, “in regard of this grace,” adheres to the true meaning, as in 2 Cor.
8:6.
7, merismos
“a dividing” (from meros, “a part”), is translated “gifts” in Heb. 2:4, “gifts
of the Holy Ghost” (marg., “distributions”); in 4:12, “dividing.” See DIVIDING.
Note: In the AV of Luke 21:5 anathema, “a votive offering,” is
translated “gifts” (RV, “offerings.”)
1, zonnumi
or zonnuo, “to gird” in the Middle Voice, “to gird oneself,” is used of the
long garments worn in the east, John 21:18; Acts 12:8 (perizonnumi in some
mss.).
2, anazonnumi
“to gird up” (ana, “up,” and No. 1), is used metaphorically of the loins of the
mind, 1 Pet. 1:13; cp. Luke 12:35 (see No. 4). The figure is taken from the
circumstances of the Israelites as they ate the Passover in readiness for their
journey, Exod. 12:11; the Christian is to have his mental powers alert in
expectation of Christ's coming. The verb is in the Middle Voice, indicating the
special interest the believer is to take in so doing.
3, diazonnumi
“to gird round,” i.e., firmly (dia, “throughout,” used intensively), is used of
the Lord's act in “girding” Himself with a towel, John 13:4,5, and of Peter's
girding himself with his coat, John 21:7.
4, perizonnumi
“to gird around or about,” is used (a) literally, of “girding” oneself for
service, Luke 12:37; 17:8; for rapidity of movement, Acts 12:8; (b)
figuratively, of the condition for service on the part of the followers of
Christ, Luke 12:35; Eph. 6:14; (c) emblematically, of Christ's priesthood, Rev.
1:13, indicative of majesty of attitude and action, the Middle Voice suggesting
the particular interest taken by Christ in “girding” Himself thus; so of the
action of the angels mentioned in 15:6.
1, zone
Eng., “zone,” denotes “a belt or girdle,” Matt. 3:4; Mark 1:6; Acts 21:11; Rev.
1:13; 15:6; it was often hollow, and hence served as a purse, Matt. 10:9; Mark
6:8.
1, zone
Eng., “zone,” denotes “a belt or girdle,” Matt. 3:4; Mark 1:6; Acts 21:11; Rev.
1:13; 15:6; it was often hollow, and hence served as a purse, Matt. 10:9; Mark
6:8.
1, didomi
“to give,” is used with various meanings according to the context; it is said,
e.g., of seed “yielding fruit,” Mark 4:7,8; of “giving” (i.e., exercising)
diligence, Luke 12:58; of “giving” lots, Acts 1:26, RV (AV, “gave forth”); of
“rendering” vengeance, 2 Thess. 1:8; of “striking or smiting” Christ, John
18:22 (lit., “gave a blow”) and John 19:3 (lit., “they gave Him blows”); of
“putting” a ring on the hand, Luke 15:22; of Paul's “adventuring” himself into
a place, Acts 19:31. (In Rev. 17:13 some mss. have diadidomi, “to divide”). See
ADVENTURE, BESTOW, No. 1, COMMIT, Note (1), DELIVER, GRANT, MAKE, MINISTER, OFFER,
PUT, SET, SHEW, SUFFER, TAKE, UTTER, YIELD.
Note: In the following the RV gives the correct rendering: Acts 7:25,
“was giving them deliverance” (AV, “would deliver them”); Acts 10:40, “gave Him
to be made manifest” (AV, “shewed Him openly”); Rev. 13:14,15, “it was given
him” (AV, “he had power”).
2, apodidomi
signifies “to give up or back, to restore, return, render what is due, to pay,
give an account” (apo, “back,” and No. 1), e.g., of an account. Matt. 5:26;
12:36; Luke 16:2; Acts. 19:40; Heb. 13:17; 1 Pet. 4:5; of wages, etc., e.g.,
Matt. 18:25-34; 20:8; of conjugal duty, 1 Cor. 7:3; of a witness, Acts 4:33;
frequently of recompensing or rewarding, 1 Tim. 5:4; 2 Tim. 4:8,14; 1 Pet. 3:9;
Rev. 18:6; 22:12. In the Middle Voice it is used of “giving” up what is one's
own; hence, “to sell,” Acts 5:8; 7:9; Heb. 12:16. See DELIVER.
3, epididomi
signifies (a) “to give by handing, to hand” (epi, “over”), e.g., Matt. 7:9,10;
Luke 4:17; 24:30, here of the Lord's act in “handing” the broken loaf to the
two at Emmaus, an act which was the means of the revelation of Himself as the
crucified and risen Lord; the simple verb, No. 1, is used of His “handing” the
bread at the institution of the Lord's Supper, Matt. 26:26; Mark 14:22; Luke
22:19; this meaning of the verb epididomi is found also in Acts 15:30, “they
delivered;” (b) “to give in, give way,” Acts 27:15, RV, “we gave way to it.”
See DELIVER.
4, metadidomi
“to give a share of, impart” (meta, “with”), as distinct from “giving.” The
Apostle Paul speaks of “sharing” some spiritual gift with Christians at Rome,
Rom. 1:11, “that I may impart,” and exhorts those who minister in things
temporal, to do so as “sharing,” and that generously, Rom. 12:8, “he that
giveth;” so in Eph. 4:28; Luke 3:11, in 1 Thess. 2:8 he speaks of himself and
his fellow missionaries as having been well pleased to impart to the converts
both God's Gospel and their own souls (i.e., so “sharing” those with them as to
spend themselves and spend out their lives for them). See IMPART.
5, paradidomi
“to give or hand over,” is said of “giving” up the ghost, John 19:30; of
“giving” persons up to evil, Acts 7:42; Rom. 1:24,26; of “giving” one's body to
be burned, 1 Cor. 13:3; of Christ's “giving” Himself up to death, Gal. 2:20;
Eph. 5:2,25. See BETRAY, COMMIT, DELIVER.
6, prodidomi
“to give before, or first” (pro, “before”), is found in Rom. 11:35.
7, charizomai
primarily denotes “to show favor or kindness,” as in Gal. 3:18, RV, “hath
granted” (AV, “gave”); then, to “give” freely, bestow graciously; in this sense
it is used almost entirely of that which is “given” by God, Acts 27:24, “God
hath granted thee all them that sail with thee” (RV); in Rom. 8:32, “shall ...
freely give;” 1 Cor. 2:12, “are freely given;” Phil. 1:29, “it hath been granted”
(said of believing on Christ and suffering for Him); Phil. 2:9, “hath given”
(said of the name of Jesus as “given” by God); Philem. 1:22, “I shall be
granted unto you” (RV). In Luke 7:21, it is said in regard to the blind, upon
whom Christ “bestowed” sight (RV). The only exceptions, in this sense of the
word, as to Divinely imparted “gifts,” are Acts 3:14, of the “granting” of
Barabbas by Pilate to the Jews, and Acts 25:11,16, of the “giving” up of a
prisoner to his accusers or to execution. See DELIVER, FORGIVE, GRANT.
8, parecho
in the Active Voice, signifies “to afford, furnish, provide, supply” (lit., “to
hold out or towards;” para, “near,” echo, “to hold”); it is translated “hath
given” in Acts 17:31; “giveth” in 1 Tim. 6:17 (in the sense of affording); in
Col. 4:1, RV, “render” (AV, “give”). See BRING, DO, KEEP, MINISTER, OFFER,
RENDER, SHEW, TROUBLE.
9, doreo
akin to No. 1, and used in the Middle Voice, “to bestow, make a gift of,” is
translated in the RV by the verb “to grant,” instead of the AV, “to give,” Mark
15:45; 2 Pet. 1:3,4. See GRANT.
10, aponemo
“to assign, apportion” (apo, “away,” nemo, “to distribute”), is rendered
“giving” in 1 Pet. 3:7, of giving honor to the wife. In the papyri writings it
is said of a prefect who “gives” to all their dues. In the Sept., Deut. 4:19.
11, poieo
“to do,” is used in Jude 1:3 of “giving” diligence (the Middle Voice indicating
Jude's especial interest in his task).
12, kataphero
“to bring down or against” (kata, “down”), said of an accusation in Acts 25:7
(in the best mss.), and of being “borne down” with sleep, Acts 20:9, RV, is
used of casting a ballot or “giving” a vote in Acts 26:10. See FALL, Note (8),
SINK.
13, prostithemi
lit., “to put in addition” (pros, “to,” tithemi, “to put”), “to give more,” is
translated “shall more be given,” in Mark 4:24 (Passive Voice). See ADD.
14, scholazo
“to be at leisure,” hence, “to have time or opportunity for, to be occupied
in,” is said of “giving” oneself to prayer, 1 Cor.7:5; of an “empty” house,
“lying vacant,” Matt. 12:44.
15, lego
“to say,” is rendered “giving out,” of the self-advertisement of Simon Magus,
Acts 8:9. See SAY.
16, prosecho
“to turn one's mind to, attend to,” is used of “giving” oneself up to, 1 Tim.
3:8 (to wine); of “giving” heed to, Acts 8:6,10,11 (RV); 16:14 (RV); 1 Tim.
1:4; 4:1,13 (RV); Titus 1:14; Heb. 2:1. See ATTEND.
17, dioko
“to pursue,” is translated “given to” in Rom. 12:13, lit., “pursuing
hospitality.” See FOLLOW.
Notes: (1) In John 10:11, RV, tithemi, “to put, lay down,” is rendered
“layeth down,” for the AV, “giveth.” (2) For pareisphero, “to add,” rendered
“giving” in 2 Pet. 1:5, AV, see ADD. (3) For martureo, “to bear witness” AV
“gave (record)” in 1 John 5:10, RV, “hath borne (witness),” see WITNESS. (4)
For choregeo, “to supply minister,” rendered “giveth” (RV, “supplieth”) in 1
Pet. 4:11, see MINISTER. (5) For merizo, “to divide into parts,” rendered “gave
a part” (RV, “divided”) in Heb. 7:2, see DIVIDE. (6) For paristemi, “to place
by,” rendered “give” in Matt. 26:53, AV (RV, “send”), see SEND. (7) For douloo,
in the Passive Voice, “to be enslaved,” rendered “given to” in Titus 2:3, AV,
see ENSLAVE. (8) In 1 Tim. 4:15, the imperative mood of eimi, “to be,” with en,
“in,” lit., “be in,” is translated “give thyself wholly to.” (9) In Luke 10:7,
the phrase, lit., “the (things) by them,” is rendered “such things as they
give.” (10) For epikrino, see SENTENCE. (11) For proskartero, “to give oneself
continually,” Acts 6:4, see CONTINUE. (12) See CHARGE, COMMANDMENT, DRINK,
HOSPITALITY, LAW, LIGHT, MARRIAGE, PLACE, PLEASURE, SUCK, THANKS.
1, dotes
akin to didomi, “to give,” is used in 2 Cor. 9:7 of him who gives cheerfully
(hilariously) and is thereby loved of God.
A-1,Verb, chairo
is the usual word for “rejoicing, being glad;” it is rendered by the verb “to
be glad” in Mark 14:11; Luke 15:32; 22:5; 23:8; John 8:56; 11:15; 20:20; Acts
11:23; 13:48; in the following the RV has “to rejoice” for AV, “to be glad,”
Rom. 16:19; 1 Cor. 16:17; 2 Cor. 13:9; 1 Pet. 4:13; Rev. 19:7. See FAREWELL,
No. 4, GREETING, HAIL, JOY, REJOICE.
A-2,Verb, agalliao
“to exult, rejoice greatly,” is chiefly used in the Middle Voice (Active in
Luke 1:47; some mss. have the Passive in John 5:35, “to be made glad”). In the
OT, it is found abundantly in the Psalms, from 2:11 onward to 149:2,5 (Sept.).
It conveys the idea of jubilant exultation, spiritual “gladness,” Matt. 5:12,
“be exceeding glad,” the Lord's command to His disciples; Luke 1:47, in Mary's
song; Luke 10:21, of Christ's exultation (“rejoiced”); cp. Acts 2:26, “(My
tongue) was glad,” AV (RV, “rejoiced”); John 8:56, of Abraham; Acts 16:34, RV,
“rejoiced greatly” (of the Philippian jailor); 1 Pet. 1:6,8; 4:13 (“with
exceeding joy”), of believers in general; in Rev. 19:7, RV, “be exceeding glad”
(AV, “rejoice”). See REJOICE.
A-3,Verb, euphraino
“to cheer, gladden,” is rendered “maketh ... glad” in 2 Cor. 2:2. See FARE,
MERRY, REJOICE.
B-1,Adverb, hedeos
“gladly” (from hedus, “sweet”), is used in Mark 6:20; 12:37; 2 Cor. 11:19.
B-2,Adverb, hedista
the superlative degree of No. 1, “most gladly, most delightedly, with great
relish,” is rendered “most gladly” in 2 Cor. 12:9,15 (RV; AV, “very gladly”).
B-3,Adverb, asmenos
“with delight, delightedly, gladly,” is found in Acts 21:17. It is absent from
the best texts in Acts 2:41 (see the RV).
1, chara
“joy, delight” (akin to A, No. 1 above), is rendered “gladness” in the AV of
Mark 4:16; Acts 12:14; Phil. 2:29 (RV “joy,” as elsewhere in both versions).
See JOY.
2, agalliasis
“exultation, exuberant joy” (akin to A, No. 2), is translated “gladness” in
Luke 1:14; Acts 2:6; Heb. 1:9; “joy” in Luke 1:44; “exceeding joy” in Jude
1:24. It indicates a more exultant “joy” than No. 1. In the Sept. this word is
found chiefly in the Psalms, where it denotes “joy” in God's redemptive work,
e.g., Ps. 30:5; 42:4; 45:7, 15. See JOY.
3, euphrosune
“good cheer, joy, mirth, gladness of heart” (akin to A, No. 3), from eu,
“well,” and phren, “the mind,” is rendered “gladness” in Acts 2:28, RV (AV,
“joy”) and Acts 14:17. See JOY
A-1,Noun, hualos
primarily denoted anything transparent, e.g., a transparent stone or gem,
hence, “a lens of crystal, a glass,” Rev. 21:18,21.
A-2,Noun, esoptron
“a mirror,” is rendered “glass” in the AV of 1 Cor. 13:12; Jas. 1:23. See
MIRROR.
Note: For the corresponding verb katoptrizo in 2 Cor. 3:18 (Middle
Voice), see BEHOLD, No. 12.
B-1,Adjective, hualinos
signifies “glassy, made of glass” (akin to A, No. 1), Rev. 4:6; 15:2 (twice),
RV, “glassy.”
· For GLISTERING see DAZZLING and SHINE, No. 4
1, doxazo
primarily denotes “to suppose” (from doxa, “an opinion”); in the NT (a) “to
magnify, extol, praise” (see doxa below), especially of “glorifying;” God,
i.e., ascribing honor to Him, acknowledging Him as to His being, attributes and
acts, i.e., His glory (see GLORY), e.g., Matt. 5:16; 9:8; 15:31; Rom. 15:6,9;
Gal. 1:24; 1 Pet. 4:16; the Word of the Lord, Acts 13:48; the Name of the Lord,
Rev. 15:4; also of “glorifying” oneself, John 8:54; Rev. 18:7; (b) “to do honor
to, to make glorious, e.g., Rom. 8:30; 2 Cor. 3:10; 1 Pet. 1:8, “full of
glory,” Passive Voice (lit., “glorified”); said of Christ, e.g., John 7:39;
8:54, RV, “glorifieth,” for AV, “honor” and “honoreth” (which would translate
timao, “to honor”); of the Father, e.g., John 13:31,32; 21:19; 1 Pet. 4:11; of
“glorifying” one's ministry, Rom. 11:13, RV, “glorify” (AV, “magnify”); of a
member of the body, 1 Cor. 12:26, “be honored” (RV marg., “be glorified”).
“As the glory of God is the revelation and manifestation of all that He
has and is ..., it is said of a Self-revelation in which God manifests all the
goodness that is His, John 12:28. So far as it is Christ through whom this is
made manifest, He is said to glorify the Father, John 17:1,4; or the Father is
glorified in Him, John 13:31; 14:13; and Christ's meaning is analogous when He
says to His disciples, 'Herein is My Father glorified, that ye bear much fruit;
and so shall ye be My disciples,' John 15:8. When doxazo is predicated of
Christ ..., it means simply that His innate glory is brought to light, is made
manifest; cp. John 11:4. So John 7:39; 12:16,23; 13:31; 17:1,5. It is an act of
God the Father in Him. ... As the revelation of the Holy Spirit is connected
with the glorification of Christ, Christ says regarding Him, “He shall glorify
Me,' John 16:14” (Cremer).
2, endoxazo
No. 1 prefixed by en, “in,” signifies, in the Passive Voice, “to be glorified,”
i.e., to exhibit one's glory; it is said of God, regarding His saints in the
future, 2 Thess. 1:10, and of the name of the Lord Jesus as “glorified” in them
in the present, 2 Thess. 1:12.
3, sundoxazo
“to glorify together” (sun, “with”), is used in Rom. 8:17.
A-1,Verb, kauchaomai
“to boast or glory,” is always translated in the RV by the verb “to glory,”
where the AV uses the verb “to boast” (see, e.g., Rom. 2:17,23; 2 Cor. 7:14;
9:2; 10:8,13,15,16); it is used (a) of “vainglorying,” e.g., 1 Cor. 1:29; (b)
of “valid glorying,” e.g., Rom. 5:2, “rejoice;” Rom. 5:3,11 (RV, “rejoice”); 1
Cor. 1:31; 2 Cor. 9:2; 10:8; 12:9; Gal. 6:14; Phil. 3:3; Jas. 1:9, RV, “glory”
(AV, “rejoice”). See BOAST, JOY, REJOICE.
A-2,Verb, katakauchaomai
a strengthened form of No. 1 (kata, intensive), signifies “to boast against,
exult over,” Rom. 11:18, RV, “glory” (AV, “boast”); Jas. 2:13, RV, “glorieth”
(AV, “rejoiceth”); Jas. 3:14, “glory (not).” See BOAST, REJOICE.
A-3,Verb, enkauchaomai
en, “in,” and No. 1, “to glory in,” is found, in the most authentic mss., in 2
Thess. 1:4.
Note: Cp. perpereuomai, “to vaunt oneself, to be perperos,
vainglorious,” 1 Cor. 13:4.
B-1,Noun, kauchema
akin to A, No. 1, denotes “that in which one glories, a matter or ground of
glorying,” Rom. 4:2; Phil. 2:16, RV, “whereof to glory” (for Rom. 3:27, see No.
2); in the following the meaning is likewise “a ground of glorying:” 1 Cor.
5:6; 9:15, “glorying,” 1 Cor. 9:16, “to glory of;” 2 Cor. 1:14, RV; 2 Cor. 9:3,
RV; Gal. 6:4, RV (AV, “rejoicing”); Phil. 1:26 (ditto); Heb. 3:6 (ditto). In 2
Cor. 5:12; 9:3 the word denotes the boast itself, yet as distinct from the act
(see No. 2).
B-2,Noun, kauchesis
denotes “the act of boasting,” Rom. 3:27; 15:17, RV, “(my) glorying” (AV,
“whereof I may glory”); 1 Cor. 15:31, RV, “glorying;” 2 Cor. 1:12 (ditto);
7:4,14 (AV, “boasting”); 8:24; 11:10,17 (ditto); 1 Thess. 2:19 (AV,
“rejoicing”); Jas. 4:16 (ditto). The distinction between this and No. 1 is to
be observed in 2 Cor. 8:24, speaking of the Apostle's act of “glorying” in the
liberality of the Corinthians, while in 2 Cor. 9:3 he exhorts them not to rob
him of the ground of his “glorying” (No. 1). Some take the word in 2 Cor. 1:12
(see above) as identical with No. 1, a boast, but there seems to be no reason
for regarding it as different from its usual sense, No. 2.
Note: Cp. alazoneia (or -ia), “vainglory, ostentatious (or arrogant)
display,” Jas. 4:16; 1 John 2:16, and alazon, “a boaster,” Rom. 1:30; 2 Tim.
3:2.
A-1,Noun, doxa
“glory” (from dokeo, “to seem”), primarily signifies an opinion, estimate, and
hence, the honor resulting from a good opinion. It is used (1) (a) of the
nature and acts of God in self-manifestation, i.e., what He essentially is and
does, as exhibited in whatever way he reveals Himself in these respects, and
particularly in the person of Christ, in whom essentially His “glory” has ever
shone forth and ever will do, John 17:5,24; Heb. 1:3; it was exhibited in the
character and acts of Christ in the days of His flesh, John 1:14; John 2:11; at
Cana both His grace and His power were manifested, and these constituted His
“glory;” so also in the resurrection of Lazarus, John 11:4,40; the “glory” of
God was exhibited in the resurrection of Christ, Rom. 6:4, and in His ascension
and exaltation, 1 Pet. 1:21, likewise on the Mount of Transfiguration, 2 Pet.
1:17. In Rom. 1:23 His “everlasting power and Divinity” are spoken of as His
“glory,” i.e., His attributes and power as revealed through creation; in Rom.
3:23 the word denotes the manifested perfection of His character, especially
His righteousness, of which all men fall short; in Col. 1:11 “the might of His
glory” signifies the might which is characteristic of His “glory;” in Eph.
1:6,12,14, “the praise of the glory of His grace” and “the praise of His glory”
signify the due acknowledgement of the exhibition of His attributes and ways;
in Eph. 1:17, “the Father of glory” describes Him as the source from whom all
Divine splendor and perfection proceed in their manifestation, and to whom they
belong; (b) of the character and ways of God as exhibited through Christ to and
through believers, 2 Cor. 3:18; 4:6; (c) of the state of blessedness into which
believers are to enter hereafter through being brought into the likeness of
Christ, e.g., Rom. 8:18,21; Phil. 3:21 (RV, “the body of His glory”); 1 Pet.
5:1,10; Rev. 21:11; (d) brightness or splendor, (1) supernatural, emanating
from God (as in the shekinah “glory,” in the pillar of cloud and in the Holy of
Holies, e.g., Exod. 16:10; 25:22), Luke 2:9; Acts 22:11; Rom. 9:4; 2 Cor. 3:7;
Jas. 2:1; in Titus 2:13 it is used of Christ's return “the appearing of the
glory of our great God and Saviour Jesus Christ” (RV); cp. Phil. 3:21, above;
(2) natural, as of the heavenly bodies, 1 Cor. 15:40,41; (II) of good
reputation, praise, honor, Luke 14:10 (RV, “glory,” for AV, “worship”); John
5:41 (RV, “glory,” for AV, “honor”); John 7:18; 8:50; 12:43 (RV, “glory,” for
AV, “praise”); 2 Cor. 6:8 (RV, “glory,” for AV “honor”); Phil. 3:19; Heb. 3:3;
in 1 Cor. 11:7, of man as representing the authority of God, and of woman as
rendering conspicuous the authority of man; in 1 Thess. 2:6, “glory” probably
stands, by metonymy, for material gifts, an honorarium, since in human
estimation “glory” is usually expressed in things material.
The word is used in ascriptions of praise to God, e.g., Luke 17:18;
John 9:24, RV, “glory” (AV, “praise”); Acts 12:23; as in doxologies (lit.,
“glory-words”), e.g., Luke 2:14; Rom. 11:36; 16:27; Gal. 1:5; Rev. 1:6. See
DIGNITY, HONOR, PRAISE, WORSHIP.
A-2,Noun, kleos
“good report, fame, renown,” is used in 1 Pet. 2:20. The word is derived from a
root signifying “hearing;” hence, the meaning “reputation.”
Note: In 2 Cor. 3:11 the phrase dia doxes, “through (i.e., by means of)
glory,” is rendered “with glory” in the RV (AV, “glorious”); in the same verse
en doxe, “in glory” (RV), i.e., “accompanied by glory,” is rendered “glorious”
in the AV. The first is said of the ministration of the Law, the second of that
of the Gospel.
B-1,Adjective, endoxos
signifies (a) “held in honor” (en, “in,” doxa, “honor”), “of high repute,” 1
Cor. 4:10, RV, “have glory” (AV, “are honorable”); (b) “splendid, glorious,”
said of apparel, Luke 7:25, “gorgeously;” of the works of Christ, 13:17; of the
Church, Eph. 5:27. See GORGEOUSLY, HONORABLE.
1, gaster
denotes “a belly;” it is used in Titus 1:12, with the adjective argos, “idle,”
metaphorically, to signify a glutton, RV, “(idle) gluttons” [AV “(slow)
bellies”]; elsewhere, Luke 1:31. See WOMB.
1, phagos
akin to phago, “to eat,” a form used for the aorist or past tense of esthio,
denotes “a glutton,” Matt. 11:19; Luke 7:34.
A-1,Verb, brucho
primarily, “to bit or eat greedily” (akin to bruko, “to chew”), denotes “to grind
or gnash with the teeth,” Acts 7:54.
A-2,Verb, trizo
primarily used of the sounds of animals, “to chirp, cry, squeak,” came to
signify “to grind or gnash with the teeth,” Mark 9:18.
B-1,Noun, brugmos
akin to A, No. 1, denotes “gnashing” (“of teeth” being added), Matt. 8:12;
13:42,50; 22:13; 24:51; 25:30; Luke 13:28.
1, konops
denotes “the winegnat or midge,” which breeds in fermenting or evaporating
wine, Matt. 23:24, where the AV, “strain at” is corrected to “strain out,” in
the RV.
1, masaomai |
massaomai>
denotes “to bite or chew,” Rev. 16:10. In the Sept., Job. 30:4.
1, poreuomai
“to go on one's way, to proceed from one place to another” (from poros, “a
passage, a ford,” Eng., “pore”), is always used in the Middle Voice in the NT
and the Sept., and is the most frequent verb signifying “to go;” it is more
distinctly used to indicate procedure or course than the verb eimi, “to go”
(not found in the NT). It is often rendered “go thy (your) way,” in Oriental
usage the customary dismissal, marking the close of a case in court. Hence, in
ordinary parlance, marking the end of a conversation, etc., e.g., Luke 7:22;
17:19; John 4:50; Acts 9:15; 24:25; cp. Dan. 12:9; in Rom. 15:24 (1st part),
RV, “go” (AV, “take my journey”); in Acts 9:3; 26:13, “journeyed” (AV and RV).
See DEPART, JOURNEY, WALK.
2, paraporeuomai
denotes “to go past, to pass by” (para, “by,” and No. 1), Mark 2:23, AV, “went
(through),” RV, “was going (through);” some mss. have No. 4 here. See PASS.
3, proporeuomai
“to go before” (pro, and No. 1), is used in Luke 1:76; Acts 7:40.
4, diaporeuomai
“to go through” (dia, “through,” and No. 1), “to pass across,” is translated
“to go through,” in Luke 6:1; 13:22, “went on His way through,” RV; Acts 16:4;
“going by” in Luke 18:36, RV (AV, “pass by”); “in my journey” in Rom. 15:24
(2nd part). For Mark 2:23 see No. 2. See JOURNEY.
5, eisporeuomai
“to go in, enter,” is never rendered by the verb “to come in,” in the RV. See.
e.g., Luke 11:33, “enter;” Acts 9:28, going in; Acts 28:30, “went in.” See
ENTER.
6,sumporeuomai
“to go together with” (sun, “with”), is used in Mark 10:1, RV, “come together”
(AV, “resort”); Luke 7:11; 14:25; 24:15. See RESORT.
7, ago
“to bring, lead,” is used intransitively, signifying “let us go” (as if to say,
“let us be leading on,” with the point of departure especially in view), Matt.
26:46; Mark 1:38; 14:42; John 11:7,15,16; 14:31. See BRING.
8, hupago
“to go away or to go slowly away, to depart, withdraw oneself,” often with the
idea of going without noise or notice (hupo, “under,” and No. 7), is very
frequent in the Gospels; elsewhere it is used in Jas. 2:16; 1 John 2:11; Rev.
10:8; 13:10; 14:4; 16:1; 17:8,11. It is frequently rendered “go your (thy)
way.” See DEPART.
9, periago
“to lead about” (peri, “about,” and No. 7), as in 1 Cor. 9:5, is used
intransitively with the meaning “to go about;” “went about,” Matt. 4:23; 9:35;
Mark 6:6; Acts 13:11; in Matt. 23:15, “ye compass.” See COMPASS, LEAD.
10, proago
“to lead forth,” used intransitively signifies “to go before,” usually of
locality, e.g., Matt. 2:9; figuratively, in 1 Tim. 1:18, “went before” (RV,
marg., “led the way to”), of the exercise of the gifts of prophecy which
pointed to Timothy as one chosen by God for the service to be committed to him;
in 1 Tim. 5:24, of sins “going before unto judgment.” In 2 John 1:9, where the
best mss. have this verb (instead of parabaino, “to transgress,” AV), the RV
renders it “goeth onward” (marg., “taketh the lead”), of not abiding in the
doctrine of Christ. Cp. Mal. 4:4. See BRING.
11, apeimi
“to go away,” is found in Acts 17:10.
12, eiseimi
“to go into, enter,” is used in Acts 3:3; 21:18,26; Heb. 9:6, RV, “go in” (AV,
“went ... into”) See ENTER.
13, metabaino
“to go or pass over from one place to another,” is translated “go” in Luke
10:7. See DEPART.
14, aperchomai
“to go away” (apo, “from”), is chiefly used in the Gospels; it signifies “to go
aside” in Acts 4:15. See DEPART.
15, anachoreo
signifies “to withdraw,” often in the sense of avoiding danger, e.g., Acts
23:19, RV, “going aside” (AV, “went ... aside”). See DEPART.
16, hupochoreo
“to go back, retire” (hupo, “under,” suggesting privacy), Luke 5:16; 9:10, AV,
“went aside” (RV, “withdrew apart”). See WITHDRAW.
17, proerchomai
“to go before, precede, go forward or farther” (pro, “before”), is used of (a)
place, e.g., Matt. 26:39; Acts 12:10, “passed on through;” (b) time, Luke 1:17;
Acts 20:5,13; 2 Cor. 9:5. See OUTGO, PASS.
18, epiduo
signifies “to go down,” and is said of the sun in Eph. 4:26; i.e., put wrath
away before sunset (see ANGER, A, Note (2)). In the Sept., Deut. 24:15; Josh.
8:29; Jer. 15:9.
19, sunkatabaino
“to go down with,” is used in Acts 25:5. In the Sept., Ps. 49:17.
20, probaino
“to go on, forwards, advance,” is used of locality, Matt. 4:21; Mark 1:19; for
the metaphorical use with reference to age, Luke 1:7,18; 2:36, see AGE,
STRICKEN.
21, apobaino
“to go away or from,” is translated “had gone out,” in Luke 5:2, i.e.,
disembarked. See COME, 21, Note, TURN.
22, prosanabaino
“to go up higher” (pros, “towards”), is used of moving to a couch of greater
honor at a feast, Luke 14:10.
23, exeimi
“to go out,” is so rendered in Acts 13:42. See DEPART, GET.
24, sbennumi
“to quench,” is used in the Passive Voice, of the going out of the light of a
torch or lamp, Matt. 25:8, “are going out” (RV). See QUENCH.
25, teleo
“to finish,” is rendered “to go through or over” in Matt. 10:23, of “going
through” the cities of Israel (AV, marg., “end,” or “finish”). See END, FINISH.
26, diodeuo
“to travel throughout or along” (dia, “through,” hodos, “a way”), is used in
Luke 8:1, of “going throughout” (AV) or “about through” (RV) cities and
villages; of “passing through” towns, Acts 17:1. See PASS.
27, apodemeo
“to be abroad,” is translated “going into another country,” in Matt. 25:14 (AV,
“traveling, etc.”). See JOURNEY.
28, anerchomai
“to go up” (ana), occurs in John 6:3; Gal. 1:17,18.
29, perierchomai
“to go around, or about,” is translated “going about” in 1 Tim. 5:13, RV (AV,
“wandering about”); “went about” in Heb. 11:37, RV (AV, “wandered about”). See
CIRCUIT.
30, epicheireo
lit., “to put the hand to” (epi, “to,” cheir, “the hand”), “to take in hand,
undertake,” occurs in Luke 1:1, “have taken in hand;” in Acts 9:29, “they went
about;” in Acts 19:13, “took upon them.” See TAKE.
Notes: (1) The following verbs signify both “to come” and “to go,” with
prefixed prepositions accordingly, and are mentioned under the word COME:
erchomai (No. 1); eiserchomai (No. 2); exerchomai (No. 3); dierchomai (No. 5);
katerchomai (No. 7); Luke 17:7, parerchomai (No. 9); preserchomai, “go near,”
Acts 8:29 (No. 10); sunerchomai, “went with,” Acts 9:39; 15:38; 21:16 (No. 11);
anabaino, (No. 15); katabaino (No. 19); paraginomai, Acts 23:16, AV, “went,” RV
“entered” (No. 13); ekporeuo (No. 33); choreo, Matt. 15:17, AV, “goeth,” RV,
“passeth” (No. 24); anabaino, Luke 19:28, RV, “going up;” ekbaino (No. 17).
(2) In the following, the verbs mentioned, translated in the AV by some
form of the verb “to go,” are rendered in the RV more precisely in accordance
with their true meaning: (a) zeteo, “to seek,” so the RV in John 7:19,20; Acts
21:31; Rom. 10:3 (AV, to go about); (b) peirazo, “to make an attempt,” Acts
24:6, RV, “assayed” (AV, “have gone about”); (c) peirao, “to attempt,” Acts
26:21, RV, “assayed” AV, “went about”); (d) epistrepho, “to return,” Acts
15:16, RV, “let us return” (AV, “let us go again”); (e) huperbaino, “to
overstep,” 1 Thess. 4:6, RV, “transgress” (AV, “go beyond”); (f) diistemi, “to
set apart, make an interval,” Acts 27:28, RV “(after) a space” (AV, “had gone
further”); (g) suneiserchomai, “to go in with” John 6:22; 18:15, RV, “entered
(in) with” (AV, “went ... with”); (h) phero, in the Middle Voice, lit., “to
bear oneself along,” Heb. 6:1, RV, “let us press on” (AV, “let us go on”); (i)
ekklino, “to bend or turn away,” Rom. 3:12, RV, “have turned aside” (AV, “have
gone out of the way”); (j) diaperao, “to pass through, or across,” Matt. 14:34,
RV, “had crossed over” (AV, “were gone over”); (k) strateuomai, “to serve in
war,” 1 Cor. 9:7, RV, “(what) soldier ... serveth” (AV, “goeth a warfare”); (l)
hodoiporeo, “to be on a journey,” Acts 10:9, RV, “as they were on their
journey” (AV, “as they went, etc.”); (m) embaino, “to enter,” Matt. 13:2; Luke
8:22, RV, “entered” (AV, “went into”); in Luke 8:37 (AV, “went up into”); (n)
apoluo, “to set free,” Luke 23:22; John 19:12, RV, “release” (AV, “let ...
go”); Acts 15:33, RV, “dismissed” (AV, ditto); Acts 28:18, RV, “set at liberty”
(AV, ditto); (o) epibaino, “to go upon,” Acts 21:4, RV, “set foot” (AV, “go”);
some mss. have anabaino; (p) apangello, “to announce,” Acts 12:17, RV, “tell”
(AV, “go shew”); (q) aperchomai, “to go away,” Matt. 5:30, RV, “go” (AV, “be
cast”); some mss. have ballo, “to cast;” (r) peripateo, “to walk,” Mark 12:38,
RV, “walk” (AV “go”); (s) for “gone by,” Acts 14:16, RV, see PASS, No. 17.
1, 2759,kentron
from kenteo, “to prick,” denotes (a) “a sting,” Rev. 9:10; metaphorically, of sin
as the “sting” of death, 1 Cor. 15:55,56; (b) “a goad,” Acts 26:14, RV, “goad”
(marg., “goads”), for AV, “pricks” (in some mss. also in Acts 9:5), said of the
promptings and misgivings which Saul of Tarsus had resisted before conversion.
1, skopos
primarily, “a watcher” (from skopeo, “to look at;” Eng., “scope”), denotes “a
mark on which to fix the eye,” and is used metaphorically of an aim or object
in Phil. 3:14, RV, “goal” (AV, “mark”). See MARK.
1, eriphos
denotes “a kid or goat,” Matt. 25:32 (RV, marg., “kids”); Luke 15:29, “a kid;”
some mss. have No. 2 here, indicating a sneer on the part of the elder son,
that his father had never given him even a tiny kid.
2, eriphion
a diminutive of No. 1, is used in Matt. 25:33. In ver. 32 eriphos is purely
figurative; in ver. 33, where the application is made, though metaphorically,
the change to the diminutive is suggestive of the contempt which those so
described bring upon themselves by their refusal to assist the needy.
3, tragos
denotes “a he-goat,” Heb. 9:12,13,19; 10:4, the male prefiguring the strength
by which Christ laid down His own life in expiatory sacrifice.
Note: The adjective aigeios signifies “belonging to a goat” (from aix, “a goat”); it is used with derma, “a skin,” in Heb. 11:37.
1, theos
(I) in the polytheism of the Greeks, denoted “a god or deity,” e.g., Acts
14:11; 19:26; 28:6; 1 Cor. 8:5; Gal. 4:8.
(II) (a) Hence the word was appropriated by Jews and retained by
Christians to denote “the one true God.” In the Sept. theos translates (with
few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His
power and preeminence, the latter His unoriginated, immutable, eternal and
self-sustained existence.
In the NT, these and all the other Divine attributes are predicated of
Him. To Him are ascribed, e.g., His unity, or monism, e.g., Mark 12:29; 1 Tim.
2:5; self-existence, John 5:26; immutability, Jas. 1:17; eternity, Rom. 1:20;
universality, Matt. 10:29; Acts 17:26-28; almighty power, Matt. 19:26; infinite
knowledge, Acts 2:23; 15:18; Rom. 11:33; creative power, Rom. 11:36; 1 Cor.
8:6; Eph. 3:9; Rev. 4:11; 10:6; absolute holiness, 1 Pet. 1:15; 1 John 1:5;
righteousness, John 17:25; faithfulness, 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2
Thess. 3:3; 1 John 1:9; love, 1 John 4:8,16; mercy, Rom. 9:15,18; truthfulness,
Titus 1:2; Heb. 6:18. See GOOD, No. 1 (b).
(b) The Divine attributes are likewise indicated or definitely
predicated of Christ, e.g., Matt. 20:18,19; John 1:1-3; 1:18, RV, marg.;
5:22-29; 8:58; 14:6; 17:22-24; 20:28; Rom. 1:4; 9:5; Phil. 3:21; Col. 1:15;
2:3; Titus 2:13, RV; Heb. 1:3; 13:8; 1 John 5:20; Rev. 22:12,13.
(c) Also of the Holy Spirit, e.g., Matt. 28:19; Luke 1:35; John 14:16;
15:26; 16:7-14; Rom. 8:9,26; 1 Cor. 12:11; 2 Cor. 13:14.
(d) Theos is used (1) with the definite article, (2) without (i.e., as
an anarthrous noun). “The English may or may not have need of the article in
translation. But that point cuts no figure in the Greek idiom. Thus in Acts
27:23 ('the God whose I am,' RV) the article points out the special God whose
Paul is, and is to be preserved in English. In the very next verse (ho theos)
we in English do not need the articles” (A. T. Robertson, Gram. of Greek, NT,
p. 758).
As to this latter it is usual to employ the article with a proper name,
when mentioned a second time. There are, of course, exceptions to this, as when
the absence of the article serves to lay stress upon, or give precision to, the
character or nature of what is expressed in the noun. A notable instance of
this is in John 1:1, “and the Word was God;” here a double stress is on theos,
by the absence of the article and by the emphatic position. To translate it
literally, “a god was the Word,” is entirely misleading. Moreover, that “the
Word” is the subject of the sentence, exemplifies the rule that the subject is
to be determined by its having the article when the predicate is anarthrous
(without the article). In Rom. 7:22, in the phrase “the law of God,” both nouns
have the article; in ver. 25, neither has the article. This is in accordance
with a general rule that if two nouns are united by the genitive case (the “of”
case), either both have the article, or both are without. Here, in the first
instance, both nouns, “God” and “the law” are definite, whereas in ver. 25 the
word “God” is not simply titular; the absence of the article stresses His
character as lawgiver.
Where two or more epithets are applied to the same person or thing, one
article usually serves for both (the exceptions being when a second article
lays stress upon different aspects of the same person or subject, e.g., Rev.
1:17). In Titus 2:13 the RV correctly has “our great God and Savior Jesus
Christ.” Moulton (Prol., p.84) shows, from papyri writings of the early
Christian era, that among Greek-speaking Christians this was “a current
formula” as applied to Christ. So in 2 Pet. 1:1 (cp. 1:11; 3:18).
In the following titles God is described by certain of His attributes;
the God of glory, Acts 7:2; of peace, Rom. 15:33; 16:20; Phil. 4:9; 1 Thess.
5:23; Heb. 13:20; of love and peace, 2 Cor. 13:11; of patience and comfort,
Rom. 15:5; of all comfort, 2 Cor. 1:3; of hope, Rom. 15:13; of all grace, 1
Pet. 5:10. These describe Him, not as in distinction from other persons, but as
the source of all these blessings; hence the employment of the definite
article. In such phrases as “the God of a person,” e.g., Matt. 22:32, the
expression marks the relationship in which the person stands to God and God to
him.
(e) In the following the nominative case is used for the vocative, and
always with the article; Mark 15:34; Luke 18:11,13; John 20:28; (Acts 4:24 in
some mss.); Heb. 1:8; 10:7.
(f) The phrase “the things of God” (translated literally or otherwise)
stands for (1) His interests, Matt. 16:23; Mark 8:33; (2) His counsels, 1 Cor.
2:11; (3) things which are due to Him, Matt. 22:21; Mark 12:17; Luke 20:25. The
phrase “things pertaining to God,” Rom. 15:17; Heb. 2:17; 5:1, describes, in
the Heb. passages, the sacrificial service of the priest; in the Rom. passage
the Gospel ministry as an offering to God.
(III) The word is used of Divinely appointed judges in Israel, as
representing God in His authority, John 10:34, quoted from Ps. 82:6, which
indicates that God Himself sits in judgment on those whom He has appointed. The
application of the term to the Devil, 2 Cor. 4:4, and the belly, Phil. 3:19,
virtually places these instances under (I).
1, atheos
cp. Eng., “atheist,” primarily signifies “godless” (a, negative), i.e.,
destitute of God; in Eph. 2:12 the phrase indicates, not only that the Gentiles
were void of any true recognition of God, and hence became morally “godless”
(Rom. 1:19-32) but that being given up by God, they were excluded from
communion with God and from the privileges granted to Israel (see the context
and cp. Gal. 4:8). As to pagan ideas, the popular cry against the early
Christians was “away with the atheists” (see the account of the martyrdom of
Polycarp, in Eusebius, Eccles. Hist. iv. 15, 19).
· For GOD-SPEED see GREETING
1, thea
is found in Acts 19:27 (in some mss. in vv. 35,37).
· For GODHEAD see DIVINE, DIVINITY
A-1,Noun, eusebeia
from eu, “well,” and sebomai, “to be devout,” denotes that piety which,
characterized by a Godward attitude, does that which is well-pleasing to Him.
This and the corresponding verb and adverb (see below) are frequent in the
Pastoral Epistles, but do not occur in previous Epistles of Paul. The Apostle
Peter has the noun four times in his 2nd Epistle, 1:3,6,7; 3:11. Elsewhere it
occurs in Acts 3:12; 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus
1:1. In 1 Tim. 6:3 “the doctrine which is according to godliness” signifies
that which is consistent with “godliness,” in contrast to false teachings; in
Titus 1:1, “the truth which is according to godliness” is that which is
productive of “godliness” in 1 Tim. 3:16, “the mystery of godliness” is
“godliness” as embodied in, and communicated through, the truths of the faith
concerning Christ; in 2 Pet. 3:11, the word is in the plural, signifying acts
of “godliness.”
A-2,Noun, theosebeia
denotes “the fear or reverence of God,” from theos, “god,” and sebomai (see No.
1), 1 Tim. 2:10. Cp. the adjective theosebes, “God-fearing,” John 9:31. In the
Sept. Gen. 20:11; Job 28:28.
Note: For eulabeia, “godly fear,” Heb. 5:7; 12:28 see FEAR, A, No. 3;
for eulabeomai, “to reverence,” Heb. 11:7 (“for His godly fear”) see FEAR, D,
No. 2; for the verb eusebeo, “to show piety,” 1 Tim. 5:4; “to worship,” Acts
17:23, see PIETY and WORSHIP.
B-1,Adjective, eusebes
akin to A, No. 1, denotes “pious, devout, godly,” indicating reverence
manifested in actions; it is rendered “godly” in 2 Pet. 2:9. See DEVOUT.
C-1,Adverb, eusebos
denotes “piously, godly;” it is used with the verb “to live” (of manner of
life) in 2 Tim. 3:12; Titus 2:12.
Notes: (1) In the following the word “godly” translates the genitive
case of the noun theos, lit., “of God,” 2 Cor. 1:12, AV, “godly (sincerity),”
RV, “(sincerity) of God;” 2 Cor. 11:2, “a godly jealousy,” lit., “a jealousy of
God” (RV, marg.); 1 Tim. 1:4, RV, “a dispensation of God” (oikonomia, in the
best mss.), AV, “godly edifying” (oikodome lit., “an edifying of, i.e., by,
God”). (2) In 2 Cor. 7:10, “godly (sorrow),” and in vv. 9,11, “after a godly
sort,” are in all three place, lit., “according to God.” (3) In 3 John 1:6,
where the AV translates the adverb axios, with the noun theos, “after a godly
sort,” the RV rightly substitutes “worthily of God.”
Note: This translates the phase pros ton theon, lit., “toward God,” in 2 Cor. 3:4; 1 Thess. 1:8.
1, chrusodaktulios
an adjective denoting “with a gold ring” (daktulos, “a finger”), occurs in Jas.
2:2.
A-1,Noun, chrusos
is used (a) of “coin,” Matt. 10:9; Jas. 5:3; (b) of “ornaments,” Matt.
23:16,17; Jas. 5:3 (perhaps both coin and ornaments); Rev. 18:12; some mss.
have it instead of No. 2 in 1 Cor. 3:12; (c) of “images,” Acts 17:29; (d) of
“the metal in general,” Matt. 2:11; Rev. 9:7 (some mss. have it in Rev. 18:16).
A-2,Noun, chrusion
a diminutive of No. 1, is used (a) of “coin,” primarily smaller than those in
No. 1 (a), Acts 3:6; 20:33; 1 Pet. 1:18; (b) of “ornaments,” 1 Pet. 3:3, and
the following (in which some mss. have No. 1), 1 Tim. 2:9; Rev. 17:4; 18:16;
(c) of “the metal in general,” Heb. 9:4; 1 Pet. 1:7; Rev. 21:18,21;
metaphorically, (d) of “sound doctrine and its effects,” 1 Cor. 3:12; (e) of
“righteousness of life and conduct,” Rev. 3:18.
B-1,Adjective, chruseos
denotes “golden,” i.e., made of, or overlaid with, gold, 2 Tim. 2:20; Heb. 9:4,
and fifteen times in the Apocalypse.
A-1,Adjective,
agathos
describes that which, being “good” in its character or constitution, is
beneficial in its effect; it is used (a) of things physical, e.g., a tree,
Matt. 7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and
things. God is essentially, absolutely and consummately “good,” Matt. 19:17;
Mark 10:18; Luke 18:19. To certain persons the word is applied in Matt. 20:15;
25:21,23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general
application, Matt. 5:45; 12:35; Luke 6:45; Rom. 5:7; 1 Pet. 2:18.
The neuter of the adjective with the definite article signifies that
which is “good,” lit., “the good,” as being morally honorable, pleasing to God,
and therefore beneficial. Christians are to prove it, Rom. 12:2; to cleave to
it, Rom. 12:9; to do it, Rom. 13:3; Gal. 6:10; 1 Pet. 3:11 (here, and here
only, the article is absent); John 5:29 (here, the neuter plural is used, “the
good things”); to work it, Rom. 2:10; Eph. 4:28; 6:8; to follow after it, 1
Thess. 5:15; to be zealous of it, 1 Pet. 3:13; to imitate it, 3 John 1:11; to
overcome evil with it, Rom. 12:21. Governmental authorities are ministers of
“good,” i.e., that which is salutary, suited to the course of human affairs,
Rom. 13:4. In Philem. 1:14, “thy goodness,” RV (lit., “thy good”), means “thy
benefit.” As to Matt. 19:17, “why askest thou Me concerning that which is
good?” the RV follows the most ancient mss.
The neuter plural is also used of material “goods,” riches, etc., Luke
1:53; 12:18,19; 16:25; Gal. 6:6 (of temporal supplies); in Rom. 10:15; Heb.
9:11; 10:1, the “good” things are the benefits provided through the sacrifice
of Christ, in regard both to those conferred through the Gospel and to those of
the coming Messianic Kingdom. See further under No. 2. See BENEFIT, GOODS.
A-2,Adjective, kalos
denotes that which is intrinsically “good,” and so, “goodly, fair, beautiful,”
as (a) of that which is well adapted to its circumstances or ends, e.g., fruit,
Matt. 3:10; a tree, Matt. 12:33; ground, Matt. 13:8,23; fish, Matt. 13:48; the
Law, Rom. 7:16; 1 Tim. 1:8; every creature of God, 1 Tim. 4:4; a faithful
minister of Christ and the doctrine he teaches, 1 Tim. 4:6; (b) of that which
is ethically good, right, noble, honorable, e.g., Gal. 4:18; 1 Tim. 5:10,25;
6:18; Titus 2:7,14; 3:8,14. The word does not occur in the Apocalypse, nor
indeed after 1 Peter.
Christians are to “take thought for things honorable” (kalos), 2 Cor.
8:21, RV; to do that which is honorable, 2 Cor. 13:7; not to be weary in well
doing, Gal. 6:9; to hold fast “that which is good,” 1 Thess. 5:21; to be
zealous of good works, Titus 2:14; to maintain them, Tit. 3:8; to provoke to
them, Heb. 10:24; to bear testimony by them, 1 Pet. 2:12.
Kalos and agathos occur together in Luke 8:15, an “honest” (kalos)
heart, i.e., the attitude of which is right towards God; a “good” (agathos)
heart, i.e., one that, instead of working ill to a neighbor, acts beneficially
towards him. In Rom. 7:18, “in me ... dwelleth no good thing” (agathos)
signifies that in him is nothing capable of doing “good,” and hence he lacks
the power “to do that which is good” (kalos). In 1 Thess. 5:15, “follow after
that which is good” (agathos), the “good” is that which is beneficial; in 1
Thess. 5:21, “hold fast that which is good (kalos),” the “good” describes the
instrinsic value of the teaching. See BETTER, FAIR HONEST, MEET, WORTHY.
A-3,Adjective, chrestos
said of things, “that which is pleasant,” said of persons, “kindly, gracious,”
is rendered “good” in 1 Cor. 15:33, “goodness” in Rom. 2:4. See EASY.
Note: Lampros denotes “gay, bright,” “goodly” in Jas. 2:2, AV, (RV,
“fine”); in Jas. 2:3, AV, “gay;” in Rev. 18:14 (RV, “sumptuous”). See GORGEOUS,
SUMPTUOUS. For asteios, “goodly,” Heb. 11:23, RV, see BEAUTIFUL. For hikanos,
Acts 18:18, AV, “a good while” see WHILE. Note (16).
B-1,Noun, chrestotes
akin to A, No. 3, denotes “goodness” (a) in the sense of what is upright,
righteous, Rom. 3:12 (translated “good”); (b) in the sense of kindness of heart
or act, said of God, Rom. 2:4; 11:22 (thrice); Eph. 2:7 (“kindness”); Titus 3:4
(“kindness”); said of believers and rendered “kindness,” 2 Cor. 6:6; Col. 3:12;
Gal. 5:22 (RV; AV, “gentleness”). It signifies “not merely goodness as a
quality, rather it is goodness in action, goodness expressing itself in deeds;
yet not goodness expressing itself in indignation against sin, for it is
contrasted with severity in Rom. 11:22, but in grace and tenderness and
compassion.” * [* From Notes on Galatians, by Hogg and Vine, p. 292.] See
GENTLENESS, KINDNESS.
B-2,Noun, agathosune
“goodness,” signifies that moral quality which is described by the adjective
agathos (see A, No. 1). It is used, in the NT, of regenerate persons, Rom.
15:14; Gal. 5:22; Eph. 5:9; 2 Thess. 1:11; in the last, the phrase “every
desire of goodness” (RV; the addition of “His” in the AV is an interpolation;
there is no pronoun in the original) may be either subjective, i.e., desire
characterized by “goodness,” “good” desire, or objective, i.e., desire after
“goodness,” to be and do good.
Trench, following Jerome, distinguishes between chrestotes and
agathosune in that the former describes the kindlier aspects of “goodness,” the
latter includes also the sterner qualities by which doing “good” to others is
not necessarily by gentle means. He illustrates the latter by the act of Christ
in cleansing the temple, Matt. 21:12,13, and in denouncing the scribes and
Pharisees, 23:13-29; but chrestotes by His dealings with the penitent woman,
Luke 7:37-50. Lightfoot regards chrestotes as a kindly disposition towards
others; agathosune as a kindly activity on their behalf.
J. A. Robertson (on Eph. 5:9) remarks that agathosune is “the kindlier,
as dikaiosune (righteousness) the sterner, element in the ideal character.”
B-3,Noun, eupoiia
“beneficience, doing good” (eu, “well,” poieo, “to do”), is translated as a
verb in Heb. 13:16, “to do good.”
C-1,Adverb, kalos
“well finely,” is used in some mss. in Matt. 5:44, with poieo, “to do,” and
translated “do good.” In Jas. 2:3 it is rendered “in a good place” (AV marg.,
“well” or “seemly”). See WELL.
C-2,Adverb, eu
“well,” used with poieo, is translated “do ... good” in Mark 14:7. See WELL.
D-1,Verb, agathopoieo
from A, No. 1, and poieo, “to do,” is used (a) in a general way, “to do well,”
1 Pet. 2:15,20; 3:6,17; 3 John 1:11; (b) with pointed reference “to the benefit
of another,” Luke 6:9,33,35; in Mark 3:4 the parts of the word are separated in
some mss. Some mss. have it in Acts 14:17, for No. 2. Cp. the noun agathopoiia,
“well-doing,” 1 Pet. 4:19, and the adjective agathopoios, “doing well,” 1 Pet.
2:14.
D-2,Verb, agathourgeo
for agathoergeo, “to do good” (from A, No. 1, and ergon, “a work”), is used in
Acts 14:17 (in the best mss.; see No. 1), where it is said of God's beneficence
towards man, and 1 Tim. 6:18, where it is enjoined upon the rich.
D-3,Verb, euergeteo
“to bestow a benefit, to do good” (eu, “well,” and a verbal form akin to
ergon), is used in Acts 10:38.
Notes: (1) The verb ischuo, “to be strong” (ischus, “strength”), “to
have efficacy, force or value,” is said of salt in Matt. 5:13, negatively, “it
is good for nothing.” (2) In Matt. 19:10, AV, sumphero, “to be profitable,
expedient” (sun, “together,” phero, “to bring”); is rendered with a negative
“it is not good” (RV, “it is not expedient”). (3) In Mark 14:7, the two words
eu, “well,” and poieo, “to do,” are in some mss. treated as one verb eupoieo,
“to do good.”
1, oikodespotes
denotes “the master of a house” (oikos, “a house,” despotes, “a master”), “a
householder.” It occurs only in the Synoptists and there 12 times. It is
rendered “goodman” in Luke 22:11, where “of the house” is put separately; in
Matt. 20:11, where the AV has “the goodman of the house” for the one word, the
RV renders it by “house-holder,” as in Matt. 20:1; in Matt. 24:43, “master;” so
in Luke 12:39; in Mark 14:14, both have “the goodman of the house.” See
HOUSEHOLDER, MASTER.
* For the neuter plural of agathos, used as a noun, “goods,” see Luke 12:18,19, where alone this word is so rendered.
1, huparxis
primarily, “subsistence,” then, “substance, property, goods” (akin to huparcho,
“to exist, be, belong to”), is translated “goods” in Acts 2:45; “possession.”
RV (AV, “substance”) in Heb. 10:34.
2, bios
which denotes (a) “life, lifetime,” (b) “livelihood, living, means of living,”
is translated “goods” in 1 John 3:17, RV (AV, “good”). See LIFE, No. 2.
3, skeuos
“a vessel,” denotes “goods” in Matt. 12:29; Mark 3:27; Luke 17:31, RV (AV,
“stuff”). See VESSEL.
Notes: (1) The neuter plural of the present participle of huparcho, is
used as a noun denoting “goods,” in Matt. 24:47, AV “his goods,” RV, “that he
hath;” “goods” in Matt. 25:14; Luke 11:21; 16:1; 19:8; 1 Cor. 13:3; in Heb.
10:34 (1st part). (2) In Luke 6:30 “thy goods” translates the neuter plural of
the possessive pronoun with the article, lit., “thy things,” or possessions.
(3) In Rev. 3:17, the AV “I am ... increased with goods” translates the perfect
tense of the verb plouteo, “to be rich;” RV, “I have gotten riches.” (4) See
SUBSTANCE.
1, lampros
“bright, splendid,” is rendered “gorgeous” in Luke 23:11, of the apparel in
which Herod and his soldiers arrayed Christ. See BRIGHT.
Note: For the AV, “gorgeously apparalled” in Luke 7:25, see GLORIOUS,
B.
A-1,Noun, euangelion
originally denoted a reward for good tidings; later, the idea of reward
dropped, and the word stood for “the good news” itself. The Eng. word “gospel,”
i.e. “good message,” is the equivalent of euangelion (Eng., “evangel”). In the
NT it denotes the “good tidings” of the Kingdom of God and of salvation through
Christ, to be received by faith, on the basis of His expiatory death, His
burial, resurrection, and ascension, e.g., Acts 15:7; 20:24; 1 Pet. 4:17. Apart
from those references and those in the Gospels of Matthew and Mark, and Rev.
14:6, the noun is confined to Paul's Epistles. The Apostle uses it of two
associated yet distinct things, (a) of the basic facts of the death, burial and
resurrection of Christ, e.g., 1 Cor. 15:1-3; (b) of the interpretation of these
facts, e.g., Rom. 2:16; Gal. 1:7,11; 2:2; in (a) the “Gospel” is viewed
historically, in (b) doctrinally, with reference to the interpretation of the
facts, as is sometimes indicated by the context.
The following phrases describe the subjects or nature or purport of the
message; it is the “gospel” of God, Mark 1:14; Rom. 1:1; 15:16; 2 Cor. 11:7; 1
Thess. 2:2,9; 1 Pet. 4:17; God, concerning His Son, Rom. 1:1-3; His Son, Rom.
1:9; Jesus Christ, the Son of God, Mark 1:1; our Lord Jesus, 2 Thess. 1:8;
Christ, Rom. 15:19, etc.; the glory of Christ, 2 Cor. 4:4; the grace of God, Acts
20:24; the glory of the blessed God, 1 Tim. 1:11; your salvation, Eph. 1:13;
peace, Eph. 6:15. Cp. also “the gospel of the Kingdom,” Matt. 4:23; 9:35;
24:14; “an eternal gospel,” Rev. 14:6.
In Gal. 2:14, “the truth of the gospel” denotes, not the true “gospel,”
but the true teaching of it, in contrast to perversions of it.
The following expressions are used in connection with the “Gospel:” (a)
with regard to its testimony; (1) kerusso, “to preach it as a herald,” e.g.,
Matt. 4:23; Gal. 2:2 (see PREACH); (2) laleo, “to speak,” 1 Thess. 2:2; (3)
diamarturomai, “to testify (thoroughly),” Acts 20:24; (4) euangelizo, “to
preach,” e.g., 1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11 (see B, No. 1 below); (5)
katangello, “to proclaim,” 1 Cor. 9:14; (6) douleuo eis, “to serve unto” (“in
furtherance of”), Phil. 2:22; (7) sunathleo en, “to labor with in,” Phil. 4:3;
(8) hierourgeo, “to minister,” Rom. 15:16; (8) pleroo, “to preach fully,” Rom.
15:19; (10) sunkakopatheo, “to suffer hardship with,” 2 Tim. 1:8; (b) with
regard to its reception or otherwise: (1) dechomai, “to receive,” 2 Cor. 11:4;
hupakouo, “to hearken to, or obey,” Rom. 10:16; 2 Thess. 1:8; pisteuo en, “to
believe in,” Mark 1:15; metastrepho, “to pervert,” Gal. 1:7.
Note: In connection with (a), the Apostle's statement in 1 Cor. 9:23 is
noticeable, “I do all things for the Gospel's sake, that I may be a joint
partaker thereof,” RV, for the incorrect AV, “that I might be partaker thereof
with you.”
B-1,Verb, euangelizo
“to bring or announce glad tidings” (Eng., “evangelize”), is used (a) in the
Active Voice in Rev. 10:7 (“declared”) and Rev. 14:6 (“to proclaim,” RV, AV,
“to preach”); (b) in the Passive Voice, of matters to be proclaimed as “glad
tidings,” Luke 16:16; Gal. 1:11; 1 Pet. 1:25; of persons to whom the
proclamation is made, Matt. 11:5; Luke 7:22; Heb. 4:2,6; 1 Pet. 4:6; (c) in the
Middle Voice, especially of the message of salvation, with a personal object,
either of the person preached, e.g., Acts 5:42; 11:20; Gal. 1:16, or, with a
preposition, of the persons evangelized, e.g., Acts 13:32, “declare glad
tidings;” Rom. 1:15; Gal. 1:8; with an impersonal object, e.g., “the word,”
Acts 8:4; “good tidings,” Acts 8:12; “the word of the Lord,” Acts 15:35; “the
gospel,” 1 Cor. 15:1; 2 Cor. 11:7; “the faith,” Gal. 1:23; “peace,” Eph. 2:17;
“the unsearchable riches of Christ, Eph. 3:8. See PREACH, SHEW, TIDINGS.
B-2,Verb, proeuangelizomai
“to announce glad tidings beforehand,” is used in Gal. 3:8.
Note: For other verbs see above.
· For GOT and GOTTEN see GET
1, kubernesis
from kubernao, “to guide” (whence Eng., “govern”), denotes (a) “steering,
pilotage;” (b) metaphorically, “governments or governings,” said of those who
act as guides in a local church, 1 Cor. 12:28. Cp. kubernetes, “a pilot,” Acts
27:11; Rev. 18:17.
Note: For kuriotes, “lordship, dominion,” rendered “government” in 2
Pet. 2:10, AV, see DOMINION.
A-1,Noun, hegemon
is a term used (a) for “rulers” generally, Mark 13:9; 1 Pet. 2:14; translated
“princes” (i.e., leaders) in Matt. 2:6; (b) for the Roman procurators,
referring, in the Gospels to Pontius Pilate, e.g., Matt. 27:2; Luke 20:20 (so
designated by Tacitus, Annals, XV. 44); to Felix, Acts 23:26. Technically the
procurator was a financial official under a proconsul or propretor, for
collecting the imperial revenues, but entrusted also with magisterial powers
for decisions of questions relative to the revenues. In certain provinces, of
which Judea was one (the procurator of which was dependent on the legate of
Syria), he was the general administrator and supreme judge, with sole power of
life and death. Such a governor was a person of high social standing. Felix,
however, was an ex-slave, a freedman, and his appointment to Judea could not
but be regarded by the Jews as an insult to the nation. The headquarters of the
governor of Judea was Caesarea, which was made a garrison town. See PRINCE,
RULER. For anthupatos, “a proconsul,” see PROCONSUL.
A-2,Noun, ethnarches
“an ethnarch,” lit. “a ruler of a nation” (ethnos, “a people,” arche, “rule”),
is translated “governor” in 2 Cor. 11:32; it describes normally the ruler of a
nation possessed of separate laws and customs among those of a different race.
Eventually it denoted a ruler of a province, superior to a tetrarch, but
inferior to a king (e.g., Aretas).
A-3,Noun, oikonomos
lit., “one who rules a house” (oikos, “a house,” nomos, “a law”), Gal. 4:2,
denotes a superior servant responsible for the family housekeeping, the
direction of other servants, and the care of the children under age. See
CHAMBERLAIN, STEWARD.
A-4,Noun, architriklinos
from arche, “rule,” and triklinos, “a room with three couches,” denotes “the
ruler of a feast,” John 2:8, RV (AV, “the governor of the feast”), a man
appointed to see that the table and couches were duly placed and the courses
arranged, and to taste the food and wine.
B-1,Verb, hegeomai
akin to A, No. 1, is used in the present participle to denote “a governor,”
lit., “(one) governing,” Matt. 2:6; Acts 7:10.
B-2,Verb, hegemoneuo
to be a hegemon, “to lead the way,” came to signify to be “a governor of a
province;” it is used of Quirinius, governor of Syria, Luke 2:2, RV (for the
circumstances see under ENROLLMENT); of Pontius Pilate, governor of Judea, Luke
3:1. In the first clause of this verse the noun hegemonia, “a rule of
sovereignty,” is translated “reign;” Eng., “hegemony.”
Note. In Jas. 3:4, the verb euthuno, “to make or guide straight,” is
used in the present participle, as a noun, denoting the “steersman” (RV) or
pilot of a vessel, AV, “governor.”
1, charis
has various uses, (a) objective, that which bestows or occasions pleasure,
delight, or causes favorable regard; it is applied, e.g., to beauty, or
gracefulness of person, Luke 2:40; act, 2 Cor. 8:6, or speech, Luke 4:22, RV,
“words of grace” (AV, “gracious words”); Col. 4:6; (b) subjective, (1) on the
part of the bestower, the friendly disposition from which the kindly act
proceeds, graciousness, loving-kindness, goodwill generally, e.g., Acts 7:10;
especially with reference to the Divine favor or “grace,” e.g., Acts 14:26; in
this respect there is stress on its freeness and universality, its spontaneous
character, as in the case of God's redemptive mercy, and the pleasure or joy He
designs for the recipient; thus it is set in contrast with debt, Rom. 4:4,16,
with works, Rom. 11:6, and with law, John 1:17; see also, e.g., Rom. 6:14,15;
Gal. 5:4; (2) on the part of the receiver, a sense of the favor bestowed, a
feeling of gratitude, e.g., Rom. 6:17 (“thanks”); in this respect it sometimes
signifies “to be thankful,” e.g., Luke 17:9 (“doth he thank the servant?” lit.,
“hath he thanks to”); 1 Tim. 1:12; (c) in another objective sense, the effect
of “grace,” the spiritual state of those who have experienced its exercise,
whether (1) a state of “grace,” e.g., Rom. 5:2; 1 Pet. 5:12; 2 Pet. 3:18, or
(2) a proof thereof in practical effects, deeds of “grace,” e.g., 1 Cor. 16:3,
RV, “bounty” (AV, “liberality”); 2 Cor. 8:6,19 (in 2 Cor. 9:8 it means the sum
of earthly blessings); the power and equipment for ministry, e.g., Rom. 1:5;
12:6; 15:15; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2,7.
To be in favor with is to find “grace” with, e.g., Acts 2:47; hence it
appears in this sense at the beginning and the end of several Epistles, where
the writer desires “grace” from God for the readers, e.g., Rom. 1:7; 1 Cor.
1:3; in this respect it is connected with the imperative mood of the word
chairo, “to rejoice,” a mode of greeting among Greeks, e.g., Acts 15:23; Jas.
1:1 (marg.); 2 John 1:10,11, RV, “greeting” (AV, “God speed”).
The fact that “grace” is received both from God the Father, 2 Cor.
1:12, and from Christ, Gal. 1:6; Rom. 5:15 (where both are mentioned), is a
testimony to the deity of Christ. See also 2 Thess. 1:12, where the phrase
“according to the grace of our God and the Lord Jesus Christ” is to be taken
with each of the preceding clauses, “in you,” “and ye in Him.”
In Jas. 4:6, “But He giveth more grace” (Greek, “a greater grace,” RV,
marg.), the statement is to be taken in connection with the preceding verse,
which contains two remonstrating, rhetorical questions, “Think ye that the
Scripture speaketh in vain?” and “Doth the Spirit (the Holy Spirit) which He
made to dwell in us long unto envying?” (see the RV). The implied answer to
each is “it cannot be so.” Accordingly, if those who are acting so flagrantly,
as if it were so, will listen to the Scripture instead of letting it speak in
vain, and will act so that the Holy Spirit may have His way within, God will
give even “a greater grace,” namely, all that follows from humbleness and from
turning away from the world. See BENEFIT, BOUNTY, LIBERALITY, THANK.
Note: The corresponding verb charitoo, “to endue with Divine favor or
grace,” is used in Luke 1:28, “highly favored” (marg., “endued with grace”) and
Eph. 1:6, AV, “hath made ... accepted;” RV, “freely bestowed” (marg.,
“enduced.”).
2, euprepeia
comeliness, goodly appearance, is said of the outward appearance of the
flower of trhe grasse, Jas. 1:11.
1, chrestos
is rendered “gracious” in 1 Pet. 2:3, as an attribute of the Lord. See EASY,
GOOD, KIND.
Note: Euphemos, “fair-sounding” (eu, “well,” pheme, “a saying, or
report”), “of good report,” Phil. 4:8, is rendered “gracious” in the RV marg
1, enkentrizo
denotes “to graft” in (en, in, kentrizo, to graft), to insert a slip of a
cultivated tree into a wild one. In Rom. 11:17,19,23,24, however, the metaphor
is used “contrary to nature” (ver. 24), of grafting a wild olive branch (the
Gentile) into the good olive tree (the Jews); that unbelieving Jews (branches
of the good tree) were broken off that Gentiles might be grafted in, afforded
no occasion for glorying on the part of the latter. Jew and Gentile alike must
enjoy the Divine blessings by faith alone. So Jews who abide not in unbelief
shall, as “the natural branches, be grafted into their own olive tree.”
1, kokkos
denotes “a grain,” Matt. 13:31; 17:20; Mark 4:31; Luke 13:19; 17:6; John 12:24
(AV, “corn”); 1 Cor. 15:37 (where the RV has “a ... grain,” to distinguish it
from “grain” in general). See CORN.
1, ekgonos
an adjective, denoting “born of” (ek, “from,” ginomai, “to become or be born”),
was used as a noun, signifying “a child;” in the plural, descendants,
“grand-children,” 1 Tim. 5:4, RV (AV, “nephews”).
1, mamme
an onomatopoeic word, was primarily a child's name for its mother; later it
denoted a “grandmother,” 2 Tim. 1:5.
1, didomi
“to give,” is rendered “grant” in Mark 10:37; Luke 1:74; Acts 4:29; 11:18;
14:3. See GIVE.
2, doreo
“to present, bestow” (akin to No. 1), is rendered “granted” in Mark 15:45, RV
(AV, “gave”); in 2 Pet. 1:3,4, “hath granted,” (AV, “gave;” it signifies more
than “to give”); then, “to give freely, bestow,” rendered “to grant” in Acts
3:14; 27:24, RV (AV, “given”); Phil. 1:29, RV; Philem. 1:22, RV. See DELIVER.
1, staphule
denotes “a bunch of grapes, or a grape,” Matt. 7:16; Luke 6:44; Rev. 14:18. It
is to be distinguished from omphax, “an unripe grape” (not in NT), e.g., in the
Sept. of Job 15:33, and from botrus, “a cluster,” used together with staphule
in Rev. 14:18.
1, chortos
primarily denoted “a feeding enclosure” (whence Latin hortus, “a garden;” Eng.,
“yard,” and “garden”); then, “food,” especially grass for feeding cattle; it is
translated “grass” in Matt. 6:30; 14:19; Mark 6:39 (where “the green grass” is
the first evidence of early spring); Luke 12:28; John 6:10; Jas. 1:10,11; 1
Pet. 1:24; Rev. 8:7; 9:4; “blade” in Matt. 13:26; Mark 4:28; “hay” in 1 Cor.
3:12, used figuratively. In Palestine or Syria there are 90 genera and 243
species of grass.
1, makarismos
denotes “a declaration of blessedness, a felicitation;” it is translated
“gratulation” in Gal. 4:15, RV (AV, “blessedness”); the Galatian converts had
counted themselves happy when they heard and received the Gospel from Paul; he
asks them rhetorically what had become of that spirit which had animated them;
the word is rendered “blessing” in Rom. 4:6,9. See BLESSING, C, No. 2.
1, semnos
first denoted “reverend, august, venerable” (akin to sebomai, “to reverence”);
then, “serious, grave,” whether of persons, 1 Tim. 3:8,11 (deacons and their
wives); Titus 2:2 (aged men); or things, Phil. 4:8, RV, “honorable” (marg.,
“reverend”), AV, “honest.” Trench (Syn. xcii) points out that “grave” and
“gravity” fail to cover the full meaning of their original; “the word we want
is one in which the sense of gravity and dignity is combined.” Cremer describes
it as denoting what inspires reverence and awe, and says that semnos and
hosios, “holy, consecrated,” are only secondary designations of the conception
of holiness. “The word points to seriousness of purpose and to self-respect in
conduct” (Moule). Cp. semnotes, “gravity” (see below).
1, mnemeion
primarily denotes “a memorial” (akin to mnaomai, “to remember”), then, “a
monument” (the significance of the word rendered “tombs,” AV, “sepulchres,” in
Luke 11:47), anything done to preserve the memory of things and persons; it
usually denotes a tomb, and is translated either “tomb” or “sepulchre” or
“grave.” Apart from the Gospels, it is found only in Acts 13:29. Among the
Hebrews it was generally a cavern, closed by a door or stone, often decorated.
Cp. Matt. 23:29. See TOMB.
2, mnema
akin to No. 1, like which it signified “a memorial” or “record of a thing or a
dead person,” then “a sepulchral monument,” and hence “a tomb;” it is rendered
“graves” in the AV of Rev. 11:9 (RV, “a tomb”); “tomb” or “tombs,” Mark 5:3,5
(some mss. have No. 1, as in Mark 15:46, AV, “sepulchre”) and Mark 16:2 (AV,
“sepulchre”); Luke 8:27; Acts 2:29; 7:16 (AV, “sepulchre”). See TOMB.
Note: In 1 Cor. 15:55, where some texts have “Hades,” AV, “grave,” the
most authentic have thanatos, “death.”
1, keiria
denotes, firstly, “a band” either for a bed girth, or bed sheets themselves
(Sept. of Prov. 7:16.); then, “the swathings wrapped round a corpse;” it is
used in the plural in John 11:44.
1, charagma
from charasso, “to engrave” (akin to charakter, “an impress,” RV, marg., of
Heb. 1:3), denotes (a) “a mark” or “stamp,” e.g., Rev. 13:16,17; 14:9,11; 16:2;
19:20; 20:4; 15:2 in some mss.; (b) “a thing graven,” Acts 17:29.
1, semnotes
denotes “venerableness, dignity;” it is a necessary characteristic of the life
and conduct of Christians, 1 Tim. 2:2, RV, “gravity” (AV, “honesty”), a
qualification of a bishop or overseer in a church, in regard to his children, 1
Tim. 3:4; a necessary characteristic of the teaching imparted by a servant of
God, Titus 2:7. Cp. the adjective semnos, under GRAVE.
1, megas
is used (a) of external from, size, measure, e.g., of a stone, Matt. 27:60;
fish, John 21:11; (b) of degree and intensity, e.g., of fear, Mark 4:41; wind,
John 6:18; Rev. 6:13, RV, “great” (AV, “mighty”); of a circumstance, 1 Cor.
9:11; 2 Cor. 11:15; in Rev. 5:2,12, the RV has “great” (AV, “loud”), of a
voice; (c) of rank, whether of persons, e.g., God, Titus 2:13; Christ as a
“great Priest,” Heb. 10:21, RV; Diana, Acts 19:27; Simon Magus, Acts 8:9
“(some) great one;” in the plural, “great ones,” Matt. 20:25; Mark 10:42, those
who hold positions of authority in gentile nations; or of things, e.g., a
mystery, Eph. 5:32. Some mss. have it in Acts 8:8, of joy (see No. 2). See also
Note (2) below. See GREATEST, HIGH, LOUD, MIGHTY, STRONG.
2, polus
“much, many, great,” is used of number, e.g., Luke 5:6; Acts 11:21; degree,
e.g., of harvest, Matt. 9:37 [See Note (8)]; mercy, 1 Pet. 1:3, RV, “great”
(AV, “abundant”); glory, Matt. 24:30; joy, Philem. 1:7, RV, “much” (AV,
“great”); peace, Acts 24:2. The best mss. have it in Acts 8:8 (RV, “much”), of
joy. See ABUNDANT, COMMON, Note (1), LONG, MANY, MUCH, OFT, SORE, STRAITLY.
3, hikanos
lit., “reaching to” (from hikano, “to reach”), denotes “sufficient, competent,
fit,” and is sometimes rendered “great,” e.g., of number (of people), Mark
10:46; of degree (of light), Acts 22:6. See ABLE, ENOUGH, GOOD, LARGE, LONG,
MANY, MEET, MUCH, SECURITY, SUFFICIENT, WORTHY.
4, helikos
primarily denotes “as big as, as old as (akin to helikia, “an age”); then, as
an indirect interrogation, “what, what size, how great, how small” (the context
determines the meaning), said of a spiritual conflit, Col. 2:1, AV, “what great
(conflict) I have;” RV, “how greatly (I strive);” of much wood as kindled by a
little fire, Jas. 3:5 (twice in the best mss.), “how much (wood is kindled by)
how small (a fire),” RV, said metaphorically of the use of the tongue. Some
mss. have No. 4 in Gal. 6:11; the most authentic have No. 5.
5, pelikos
primarily a direct interrogative, “how large? how great?” is used in
exclamations, indicating magnitude, like No. 4 (No. 6 indicates quantity), in
Gal. 6:11, of letter characters (see No. 4, Note); in Heb. 7:4, metaphorically,
of the distinguished character of Melchizedek.
6, posos
an adjective of number, magnitude, degree etc., is rendered “how great” in
Matt. 6:23. See MANY, MUCH.
7, hosos
“how much, how many,” is used in the neuter plural to signify how great things,
Mark 5:19,20; Luke 8:39 (twice); Acts 9:16, AV (RV, “how many things”); in Rev.
21:16 (in the best mss.), “as great as,” RV (AV, “as large as,” said of
length). See ALL, MANY, No. 5, WHATSOEVER.
8, tosoutos
“so great, so many, so much,” of quantity, size, etc., is rendered “so great,”
in Matt. 8:10; Luke 7:9, of faith; Matt. 15:33, of a multitude; Heb. 12:1, of a
cloud of witnesses; Rev. 18:17, of riches. See LARGE, LONG, MANY, MUCH.
9, telikoutos
“so great,” is used in the NT of things only, a death, 2 Cor. 1:10; salvation,
Heb. 2:3; ships, Jas. 3:4; an earthquake, Rev. 16:18, AV, “so mighty,”
corrected in the RV to “so great.” See MIGHTY.
Notes: (1) In Mark 7:36, “so much the more a great deal” translates a
phrase lit. signifying “more abundantly;” in Mark 10:48, “the more a great
deal” translates a phrase lit. signifying “more by much.” (2) For the noun
megistan, in the plural, rendered “Lords” in the AV of Mark 6:21, see Lord; in
Rev. 6:15; 18:23, see PRINCE. (3) In Luke 1:58, the verb megaluno, “to magnify,
make great” (akin to No. 1), is rendered “had magnified (His mercy),” RV [AV,
“had shewed great (mercy)”]. (4) In Luke 10:13, the adverb palai, “of old, long
ago,” is so rendered in the RV (AV, “a great while ago”). (5) In 2 Pet. 1:4,
megistos, the superlative of megas (No. 1), said of the promises of God, is
rendered “exceeding great.” (6) In Matt. 21:8, pleistos, the superlative of
polus (No. 2), said of a multitude, is rendered “very great” in the AV (RV,
“the most part”). (7) In Rev. 21:10, the most authentic mss. omit “that great”
[RV, “the holy (city)”]. (8) In Luke 10:2, the RV renders polus by “plenteous”
(AV, “great”). (9) In Mark 1:35, the adverb lian, exceedingly (see GREATLY), is
rendered “a great while.” See DAY, B. (10) In Luke 1:49 some texts have
megaleia, “great things;” the best have No. 1.
1, meizon
is the comparative degree of megas (see GREAT, No. 1), e.g., Matt. 11:11; in
Matt. 13:32, the RV rightly has “greater than” (AV, “the greatest among”);
Matt. 23:17; in Luke 22:26, RV, “the greater (among you)” (AV, “greatest”); in
Jas. 3:1, RV, “the heavier (marg., greater) judgment” (AV, “the greater
condemnation”); it is used in the neuter plural in John 1:50, “greater things;”
in John 14:12, “greater works” (lit., “greater things”); in 1 Cor. 12:31, RV,
“the greater,” AV, “the best.” See GREATEST, No. 2.
Note: In Matt. 20:31, the neuter of meizon, used as an adverb, is
translated “the more.” See MORE.
2, meizoteros
a double comparative of megas (cp. No. 1, above), is used in 3 John 1:4, of
joy.
3, pleion
the comparative of polus (see GREAT, No. 2), is used (a) as an adjective,
“greater, more,” e.g., Acts 15:28; (b) as a noun, e.g., Matt. 12:41, “a greater
(than Jonah);” Matt. 12:42, “a greater (than Solomon);” in these instances the
neuter pleion, “something greater,” is “a fixed or stereotyped form” of the
word; in 1 Cor. 15:6, “the greater part” (masculine plural); (c) as an adverb,
e.g., Matt. 5:20, lit., “(except your righteousness abound) more greatly (than
of scribes and Pharisees);” so Matt. 26:53, “more;” Luke 9:13. See ABOVE,
LONGER, MANY, MORE, MOST, YET.
4, perissoteros
the comparative of perissos, “over and above, abundant,” signifies “more
abundant, greater,” e.g., of condemnation, Mark 12:40; Luke 20:47. See ABUNDANT,
C, No. 2.
1, megas
for which see GREAT, No. 1, is translated “the greatest,” in Acts 8:10; Heb.
8:11. The whole phrase, lit., “from small to great,” is equivalent to the Eng.
idiom “one and all.” It is used in the Sept., e.g., in 1 Sam. 5:9: “God smote
the people of Gath from the least to the greatest,” (“both small and great”).
So 1 Sam. 30:19; 2 Chron. 34:30, etc. See GREAT.
2, meizon
the comparative of No. 1, is sometimes translated “greatest;” besides the two
cases given under GREATER, No. 1, where the RV corrects the AV, “greatest” to
“greater” (Matt. 13:32; Luke 22:26), the RV itself has “greatest” for this
comparative in the following, and relegates “greater” to the margin, Matt.
18:1,4; 23:11; Mark 9:34; Luke 9:46; 22:24. See GREATER, MORE.
1, lian
“very, exceedingly,” is rendered “greatly” in Matt. 27:14, of wonder; 2 Tim.
4:15, of opposition; 2 John 1:4; 3 John 1:3, of joy. See EXCEEDING, SORE, VERY.
2, polus
is used in the neuter singular (polu) or the plural (polla), as an adverb; in
the sing., e.g., Mark 12:27; in the plural, e.g., Mark 1:45, “much;” Mark 5:23,
“greatly” (RV, “much”); Mark 5:38, AV and RV, “greatly;” 1 Cor. 16:12 (RV,
“much”). See LONG, MUCH.
Note: In Acts 28:6, AV, polu is rendered “a great while” (RV, “long”).
3, megalos
from megas (GREAT, No. 1), is used of rejoicing, Phil. 4:10.
4, chara
“joy,” is used in the dative case adverbially with the verb chairo, “to
rejoice,” in John 3:29, “rejoiceth greatly,” lit., “rejoiceth with joy.”
Notes: (1) For sphodra, RV, “exceedingly,” in Matt. 27:54; Acts 6:7,
see EXCEED, B, No. 2. (2) In the following the RV omits “greatly,” as the verbs
are adequately translated without, Phil. 1:8; 1 Thess. 3:6; 2 Tim. 1:4. In the
following the RV adds “greatly” to express the fuller force of the verb, Luke
1:29; Acts 16:34; 1 Pet. 1:8. (3) In 1 Pet. 1:6, “ye greatly rejoice,” the
adverb is not separately expressed, but is incorporated in the rendering of the
verb agalliao, “to rejoice much, to exult.”
1, megethos
akin to megas (see GREAT, No. 1), is said of the power of God, in Eph. 1:19.
2, huperbole
denotes “expressed greatness,” 2 Cor. 4:7; 12:7. see EXCEL, B, No. 1.
·
For GREEDILY see RUN, No. 9
·
For GREEDINESS see COVETOUSNESS, B, No. 3
·
For GREEDY see LUCRE
1, chloros
akin to chloe, “tender foliage” (cp. the name “Chloe,” 1 Cor. 1:11, and Eng.,
“chlorine”), denotes (a) “pale green,” the color of young grass, Mark 6:39;
Rev. 8:7; 9:4, “green thing;” hence, (b) “pale,” Rev. 6:8, the color of the
horse whose rider's name is Death. See PALE.
2,
hugros
denotes “wet, moist” (the opposite of xeros, “dry”); said of wood, sappy,
“green,” Luke 23:31, i.e., if they thus by the fire of their wrath treated
Christ, the guiltless, holy, the fruitful, what would be the fate of the
perpetrators, who were like the dry wood, exposed to the fire of Divine wrath.
A-1,Verb, aspazomai
signifies “to greet, welcome,” or “salute.” In the AV it is chiefly rendered by
either of the verbs “to greet” or “to salute.” “There is little doubt that the
revisers have done wisely in giving 'salute' ... in the passages where AV has
'greet.' For the cursory reader is sure to imagine a difference of Greek and of
meaning when he finds, e.g., in Phil. 4:21, “Salute evey saint in Christ Jesus.
The brethren which are with me greet you,' or in 3 John 1:14, “Our friends
salute thee. Greet the friends by name'“ (Hastings, Bible Dic.). In Acts 25:13
the meaning virtually is “to pay his respects to.”
In two
passages the renderings vary otherwise; in Acts 20:1, of bidding farewell, AV,
“embraced them,” RV, “took leave of them,” or, as Ramsay translates it, “bade
them farewell;” in Heb. 11:13, of welcoming promises, AV, “embraced,” RV,
“greeted.”
The verb
is used as a technical term for conveying “greetings” at the close of a letter,
often by an amanuensis, e.g., Rom. 16:22, the only instance of the use of the
first person in this respect in the NT; see also 1 Cor. 16:19,20; 2 Cor. 13:13;
Phil. 4:22; Col. 4:10-15; 1 Thess. 5:26; 2 Tim. 4:21; Titus 3:15; Philem. 1:23;
Heb. 13:24; 1 Pet. 5:13,14; 2 John 1:13. This special use is largely
illustrated in the papyri, one example of this showing how keenly the absence
of the greeting was felt. The papyri also illustrate the use of the addition
“by name,” when several persons are included in the greeting, as in 3 John 1:14
(Moulton and Milligan, Vocab). See EMBRACE, LEAVE, SALUTE.
A-2,Verb,
chairo
“to rejoice,” is thrice used as a formula of salutation in Acts 15:23, AV,
“send greeting,” RV, “greeting;” so Acts 23:26; Jas. 1:1. In 2 John 1:10,11,
the RV substitutes the phrase (to give) “greeting,” for the AV (to bid) “God
speed.” See FAREWELL, GLAD, HAIL, JOY, REJOICE.
B-1,Noun,
aspasmos
a salutation, is always so rendered in the RV; AV, “greetings” in Matt. 23:7;
Luke 11:43; 20:46; it is used (a) orally in those instances and in Mark 12:38;
Luke 1:29,41,44; (b) in written salutations, 1 Cor. 16:21 (cp. A, No. 1, in
ver. 20); Col. 4:18; 2 Thess. 3:17.
A-1,Verb, aspazomai
signifies “to greet, welcome,” or “salute.” In the AV it is chiefly rendered by
either of the verbs “to greet” or “to salute.” “There is little doubt that the
revisers have done wisely in giving 'salute' ... in the passages where AV has
'greet.' For the cursory reader is sure to imagine a difference of Greek and of
meaning when he finds, e.g., in Phil. 4:21, “Salute evey saint in Christ Jesus.
The brethren which are with me greet you,' or in 3 John 1:14, “Our friends
salute thee. Greet the friends by name'“ (Hastings, Bible Dic.). In Acts 25:13
the meaning virtually is “to pay his respects to.”
In two
passages the renderings vary otherwise; in Acts 20:1, of bidding farewell, AV,
“embraced them,” RV, “took leave of them,” or, as Ramsay translates it, “bade
them farewell;” in Heb. 11:13, of welcoming promises, AV, “embraced,” RV,
“greeted.”
The verb
is used as a technical term for conveying “greetings” at the close of a letter,
often by an amanuensis, e.g., Rom. 16:22, the only instance of the use of the
first person in this respect in the NT; see also 1 Cor. 16:19,20; 2 Cor. 13:13;
Phil. 4:22; Col. 4:10-15; 1 Thess. 5:26; 2 Tim. 4:21; Titus 3:15; Philem. 1:23;
Heb. 13:24; 1 Pet. 5:13,14; 2 John 1:13. This special use is largely
illustrated in the papyri, one example of this showing how keenly the absence
of the greeting was felt. The papyri also illustrate the use of the addition
“by name,” when several persons are included in the greeting, as in 3 John 1:14
(Moulton and Milligan, Vocab). See EMBRACE, LEAVE, SALUTE.
A-2,Verb,
chairo
“to rejoice,” is thrice used as a formula of salutation in Acts 15:23, AV,
“send greeting,” RV, “greeting;” so Acts 23:26; Jas. 1:1. In 2 John 1:10,11,
the RV substitutes the phrase (to give) “greeting,” for the AV (to bid) “God
speed.” See FAREWELL, GLAD, HAIL, JOY, REJOICE.
B-1,Noun,
aspasmos
a salutation, is always so rendered in the RV; AV, “greetings” in Matt. 23:7;
Luke 11:43; 20:46; it is used (a) orally in those instances and in Mark 12:38;
Luke 1:29,41,44; (b) in written salutations, 1 Cor. 16:21 (cp. A, No. 1, in
ver. 20); Col. 4:18; 2 Thess. 3:17.
A-1,Noun, lupe
signifies “pain,” of body or mind; it is used in the plural in 1 Pet. 2:19
only, RV, “griefs” (AV, “grief”); here, however, it stands, by metonymy, for
“things that cause sorrow, grievances;” hence Tyndale's rendering, “grief,” for
Wycliffe's “sorews;” everywhere else it is rendered “sorrow,” except in Heb.
12:11, where it is translated “grievous” (lit., “of grief”). See HEAVINESS,
SORROW.
B-1,Verb,
lupeo
akin to A, denotes (a), in the Active Voice, “to cause pain, or grief, to
distress, grieve,” e.g., 2 Cor. 2:2 (twice, Active and Passive Voices); 2 Cor.
2:5 (twice), RV, “hath caused sorrow” (AV, “have caused grief,” and “grieved”);
2 Cor. 7:8, “made (you) sorry;” Eph. 4:30, of grieving the Holy Spirit of God
(as indwelling the believer); (b) in the Passive Voice, “to be grieved, to be
made sorry, to be sorry, sorrowful,” e.g., Matt. 14:9, RV, “(the king) was grieved”
(AV, “was sorry”); Mark 10:22, RV, “(went away) sorrowful” (AV, “grieved”);
John 21:17, “(Peter) was grieved;” Rom. 14:15, “(if ... thy brother) is
grieved;” 2 Cor. 2:4, “(not that) ye should be made sorry,” RV, AV, “ye should
be grieved.” See HEAVINESS, SORROW, SORROWFUL, SORRY.
B-2,Verb,
sunlupeo
or sullupeo, is used in the Passive Voice in Mark 3:5, “to be grieved” or
afflicted together with a person, said of Christ's “grief” at the hardness of
heart of those who criticized His healing on the Sabbath day; it here seems to
suggest the sympathetic nature of His grief because of their self-injury. Some
suggest that the sun indicates the mingling of “grief” with His anger.
B-3,Verb,
stenazo
“to groan” (of an inward, unexpressed feeling of sorrow), is translated “with
grief” in Heb. 13:17 (marg. “groaning”). It is rendered “sighed” in Mark 7:34;
“groan,” in Rom. 8:23; 2 Cor. 5:2,4; “murmur,” in Jas. 5:9, RV (AV, “grudge”).
See GROAN, MURMUR, SIGH.
Notes:
(1) Diaponeo, “to work out with labor,” in the Passive Voice, “to be sore
troubled,” is rendered “being grieved” in Acts 4:2; 16:18, AV (RV, “sore
troubled”). See TROUBLE. In some mss., Mark 14:4. (2) Prosochthizo, “to be
angry with,” is rendered “was grieved” in Heb. 3:10,17, AV (RV, “was displeased).
See DISPLEASE.
A-1,Adjective, barus
denotes “heavy, burdensome;” it is always used metaphorically in the NT, and is
translated “heavy” in Matt. 23:4, of Pharisaical ordinances; in the comparative
degree “weightier,” Matt. 23:23, of details of the law of God; “grievous,”
metaphorically of wolves, in Acts 20:29; of charges, Acts 25:7; negatively of
God's commandments, 1 John 5:3 (causing a burden on him who fulfills them); in
2 Cor. 10:10, “weighty,” of Paul's letters. See HEAVY, WEIGHTY.
A-2,Adjective,
poneros
“painful, bad,” is translated “grievous” in Rev. 16:2, of a sore inflicted
retributively. See BAD.
A-3,Adjective,
dusbastaktos
“hard to be borne” (from dus, an inseparable prefix, like Eng. “mis---,” and
“un---,” indicating “difficulty, injuriousness, opposition,” etc., and bastazo,
“to bear”), is used in Luke 11:46 and, in some mss., in Matt. 23:4, “grievous
to be borne;” in the latter the RV marg. has “many ancient authorities omit.”
A-4,Adjective,
chalepos
“hard,” signifies (a) “hard to deal with,” Matt. 8:28 (see FIERCE); (b) “hard
to bear, grievous,” 2 Tim. 3:1, RV, “greivous” (AV, “perilous”), said of a
characteristic of the last days of this age. See FIERCE.
Notes:
(1) For the noun lupe, “grievous,” in Heb. 12:11, see GRIEF. (2) In Phil. 3:1,
the adjective okneros, “shrinking,” or “causing shrinking,” hence, “tedious”
(akin to okneo, “to shrink”), is rendered “irksome” in the RV (AV, “grievous”);
the Apostle intimates that, not finding his message tedious, he has no
hesitation in giving it. In Matt. 25:26; Rom. 12:11, “slothful.”
B-1,Adverb,
deinos
akin to deos, “fear,” signifies (a) “terribly,” Matt. 8:6, “grievously
(tormented);” (b) “vehemently,” Luke 11:53. See VEHEMENTLY.
B-2,Adverb,
kakos
“badly, ill,” is translated “grievously (vexed),” in Matt. 15:22. See AMISS,
EVIL, MISERABLY, SORE.
Notes:
(1) In Mark 9:20; Luke 9:42, the RV renders the verb susparasso “tare (him)
grievously,” the adverb bringing out the intensive force of the prefix su---
(i.e., sun); the meaning may be “threw violently to the ground.” (2) In Matt.
17:15, the idiomatic phrase, consisting of No. 2 (above) with echo, “to have,”
(lit., “hath badly”), is rendered “suffereth grievously,” RV (AV, “is ... sore
vexed”).
1, aletho
signifies “to grind at the mill,” Matt. 24:41; Luke 17:35. The Sept. has both
the earlier form aleo, Isa. 47:2, and the later one aletho, used in the Koine
period, Num. 11:8; Judg. 16:21; Eccl. 12:3,4.
2, trizo
primarily of animal sounds, “to chirp, cry,” etc., is used of grinding the
teeth, Mark 9:18, RV, “grindeth” (AV, “gnasheth with”). See GNASH.
Note: In
Matt. 21:44; Luke 20:18, likmao, “to winnow,” as of grain, by throwing it up
against the wind, to scatter the chaff and straw, hence has the meaning “to
scatter,” as chaff or dust, and is translated “will scatter ... as dust,” RV
(AV, “will grind ... to powder”). In the Sept. it is used of being scattered by
the wind or of sifting (cp. Amos 9:9). The use of the verb in the papyri
writings suggests the meaning, “to ruin, destroy” (Deissmann).
A-1,Verb, embrimaomai
from en, “in,” and brime, “strength,” is rendered “groaned” in John 11:33
(preferable to the RV marg., “He had indignation”); so in John 11:38. The Lord
was deeply moved doubtless with the combination of circumstances, present and
in the immediate future. Indignation does not here seem to express His
feelings. See CHARGE.
A-2,Verb,
stenazo
see GRIEVE, B, No. 3.
A-3,Verb,
sustenazo
“to groan together” (sun, “with,” and No. 2) is used of the Creation in Rom.
8:22. In Rom. 8:23, No. 2 is used.
B-1,Noun,
stenagmos
akin to A, No. 2, is used in Acts 7:34, in a quotation from Exod. 3:7, but not
from the Sept., which there has krauge, “a cry;” the word is used, however, in
Exod. 2:24; in Rom. 8:26, in the plural, of the intercessory groanings of the
Holy Spirit.
1,
pachuno
from pachus, “thick,” signifies “to thicken, fatten;” in the Passive Voice, “to
grow fat;” metaphorically said of the heart, to wax gross or dull, Matt. 13:15;
Acts 28:27.
A-1,Noun, ge
“the eath, land,” etc., often denotes “the ground,” e.g., Matt. 10:29; Mark
8:6. See EARTH.
A-2,Noun,
edaphos
“a bottom, base,” is used of the “ground” in Acts 22:7, suggestive of that
which is level and hard. Cp. B, No. 1, below.
A-3,Noun,
chora
“land, country,” is used of property, “ground,” in Luke 12:16, “the ground (of
a certain rich man).” See COUNTRY.
A-4,Noun,
chorion
a diminutive of No. 3, “a piece of land, a place, estate,” is translated
“parcel of ground” in John 4:5. See FIELD.
A-5,Noun,
hedraioma
“a support, bulwark, stay” (from hedraios, “steadfast, firm;” from hedra, “a
seat”), is translated “ground” in 1 Tim. 3:15 (said of a local church); the RV
marg., “stay” is preferable.
Notes:
(1) In Mark 4:16 the RV rightly has “rocky places” (petrodes) for AV, “stoney
ground.” (2) In Acts 27:29, for the AV, “rocks” the RV has “rocky ground,”
lit., “rough places,” i.e., a rocky shore. (3) In Luke 14:18, agros, “a field,”
is translated “a piece of ground,” AV, RV, “a field.” See FIELD.
B-1,Verb,
edaphizo
akin to A, No. 2: See DASH.
B-2,Verb,
themelioo
signifies “to lay the foundation of, to found” (akin to themelios, “a
foundation;” from tithemi, “to put”), and is rendered “grounded” in Eph. 3:17,
said of the condition of believers with reference to the love of Christ; in
Col. 1:23, of their continuance in the faith. See FOUND.
C-1,Adverb,
chamai
(akin to Lat., humi, “on the ground,” and homo, “man”), signifies “on the
ground,” John 9:6, of the act of Christ in spitting on the “ground” before
anointing the eyes of a blind man; in John 18:6, “to the ground,” of the fall
of the rabble that had come to seize Christ in Gethsemane.
1, auxano
“to grow or increase,” of the grow of that which lives, naturally or
spiritually, is used (a) transitively, signifying to make to increase, said of
giving the increase, 1 Cor. 3:6,7; 2 Cor. 9:10, the effect of the work of God,
according to the analogy of His operations in nature; “to grow, become
greater,” e.g. of plants and fruit, Matt. 6:28; used in the Passive Voice in
13:32; Mark 4:8, “increase;” in the Active in Luke 12:27; 13:19; of the body,
Luke 1:80; 2:40; of Christ, John 3:30, “increase;” of the work of the Gospel of
God, Acts 6:7, “increased;” Acts 12:24; 19:20; of people, Acts 7:17; of faith,
2 Cor. 10:15 (Passive Voice), RV, “growth” (AV, “is increased”); of believers
individually, Eph. 4:15; Col. 1:6, RV, 10 (Passive Voice), “increasing;” 1 Pet.
2:2; 2 Pet. 3:18; of the church, Col. 2:19; of churches, Eph. 2:21. See
INCREASE.
Note:
Cp. auxesis, “increase,” Eph. 4:16; Col. 2:19.
2,
ginomai
“to become or come to be,” is translated “grow” in Acts 5:24, of the
development of apostolic work. See ARISE, No. 5.
Notes:
(1) In Matt. 21:19, for AV, “let (no fruit) grow,” the RV, more strictly, has
“let there be (no fruit).” (2) In Heb. 11:24, ginomai is used with megas,
“great,” of Moses, lit., “had become great,” RV, “had grown up” (AV, “had come
to years”).
3,
erchomai
“to come or go,” is translated “grew (worse),” in Mark 5:26. See COME, No. 1.
4,
anabaino
“to ascend,” when used of plants, signifies “to grow up,” Mark 4:7,32; in Mark
4:8, of seed, “growing up,” RV, AV, “that sprang up,” (for the next word,
“increasing,” see No. 1). See ARISE, No. 6.
5,
mekunomai
“to grow long, lengthen, extend” (from mekos, “length”), is used of the
“growth” of plants, in Mark 4:27.
Note:
Three different words are used in Mark 4 of the “growth” of plants, or seed,
Nos. 1, 4, 5.
6,
huperauxano
“to increase beyond measure” (huper, “over,” and No. 1), is used of faith and
love, in their living and practical effects, 2 Thess. 1:3. Lightfoot compares
this verb and the next in the verse (pleonazo, “to abound”) in that the former
implies “an internal, organic growth, as of a tree,” the latter “a diffusive or
expansive character, as of a flood irrigating the land.”
7,
sunauxano
“to grow together,” is in Matt. 13:30.
8, phuo
“to produce,” is rendered “grew” (Passive Voice) in Luke 8:6. See SPRING.
9,
sumphuo
is used in Luke 8:7, RV, “grow with.”
For GRUDGE (Jas. 5:9), GRIEVE, B, No. 3, GRUDGING (1 Pet. 4:9) see
MURMUR
Note: In 2 Cor. 9:7, the phase ek lupes, lit., “out of sorrow” (ek,
“out of,” or “from,” lupe, “sorrow, grief”), is translated “grudgingly” (RV
marg., “of sorrow”); the “grudging” regret is set in contrast to cheerfulness
enjoined in giving, as is the reluctance expressed in “of necessity.”
A-1,Noun, koustodia
“a guard,” (Latin, custodia; Eng., “custodian”), is used of the soldiers who
“guarded” Christ's sepulchre, Matt. 27:65,66; 28:11, and is translated “(ye
have) a guard,” “the guard (being with them),” and “(some of) the guard,” RV,
AV, “... a watch,” “(setting a) watch,” and “... the watch.” This was the
Temple guard, stationed under a Roman officer in the tower of Antonia, and
having charge of the high priestly vestments. Hence the significance of
Pilate's words “Ye have a guard.” See WATCH.
A-2,Noun,
spekoulator
Latin, speculator, primarily denotes “a lookout officer,” or “scout,” but,
under the emperors, “a member of the bodyguard;” these were employed as
messengers, watchers and executioners; ten such officers were attached to each
legion; such a guard was employed by Herod Antipas, Mark 6:27, RV, “a soldier
of his guard” (AV, “executioner”).
A-3,Noun,
phulax
“a guard, keeper” (akin to phulasso, “to guard, keep”), is translated “keepers”
in Acts 5:23; in Acts 12:6,19, RV, “guards” (AV, “keepers”). See KEEPER.
Notes:
(1) In Acts 28:16, some mss. have the sentence containing the word
stratopedarches, “a captain of the guard.” See CAPTAIN. (2) In Phil. 1:13, the
noun praitorion, the “praetorian guard,” is so rendered in the RV (AV,
“palace”).
B-1,Verb,
phulasso
“to guard, watch, keep” (akin to A, No. 3), is rendered by the verb “to guard”
in the RV (AV, “to keep”) of Luke 11:21; John 17:12; Acts 12:4; 28:16; 2 Thess.
3:3; 1 Tim. 6:20; 2 Tim. 1:12,14; 1 John 5:21; Jude 1:24. In Luke 8:29, “was
kept under guard,” RV (AV, “kept”). See BEWARE, KEEP, OBSERVE, PRESERVE, SAVE,
WARE OF, WATCH.
B-2,Verb,
diaphulasso
a strengthened form of No. 1 (dia, “through,” used intensively), “to guard
carefully, defend,” is found in Luke 4:10 (from the Sept. of Ps. 91:11), RV,
“to guard” (AV, “to keep”).
B-3,Verb,
phroureo
a military term, “to keep by guarding, to keep under guard,” as with a garrison
(phrouros, “a guard, or garrison”), is used, (a) of blocking up every way of
escape, as in a siege; (b) of providing protection against the enemy, as a
garrison does; see 2 Cor. 11:32, “guarded.” AV, “kept,” i.e., kept the city,
“with a garrison.” It is used of the security of the Christian until the end, 1
Pet. 1:5, RV, “are guarded,” and of the sense of that security that is his when
he puts all his matters into the hand of God, Phil. 4:7, RV, “shall guard,” In
these passages the idea is not merely that of protection, but of inward
garrisoning as by the Holy Spirit; in Gal. 3:23 (“were kept in ward”), it means
rather a benevolent custody and watchful guardianship in view of worldwide
idolatry (cp. Isa. 5:2). See KEEP.
1, epitropos
lit., “one to whose care something is committed” (epi, “upon,” trepo, “to turn”
or “direct”), is rendered “guardians” in Gal. 4:2, RV, AV, “tutors” (in Matt.
20:8; Luke 8:3, “steward”).
“The
corresponding verb, epitrepo, is translated “permit, give leave, suffer;” see 1
Cor. 14:34; 16:7; 1 Tim. 2:12, e.g., ... An allied noun, epitrope, is
translated “commission” in Acts 26:12 and refers to delegated authority over
persons. This usage of cognate words suggests that the epitropos was a superior
servant responsible for the persons composing the household, whether children
or slaves.” * [* From Notes on Galatians, by Hogg and Vine, p. 180.]
1, anakeimai
“to recline at table,” frequently rendered “to sit at meat,” is used in its
present participial form (lit., “reclining ones”) as a noun denoting “guests,”
in Matt. 22:10,11. See LEAN, LIE, SIT.
Note:
For kataluo, “to unloose,” rendered “to be a guest” in Luke 19:7, AV, (RV, “to
lodge”), see LODGE.
A-1,Noun, hodegos
“a leader on the way” (hodos, “a way,” hegeomai, “to lead”), “a guide,” is used
(a) literally, in Acts 1:16; (b) figuratively, Matt. 15:14, RV, “guides” (AV,
“leaders”); Matt. 23:16,24, “guides;” Rom. 2:19, “a guide.” Cp. B, No. 1.
B-1,Verb,
hodegeo
“to lead the way” (akin to A), is used (a) literally, RV, “guide” (AV, “lead”),
of “guiding” the blind, in Matt. 15:14; Luke 6:39; of “guiding” unto fountains
of waters of life, Rev. 7:17; (b) figuratively, in John 16:13, of “guidance”
into the truth by the Holy Spirit; in Acts 8:31, of the interpretation of
Scripture. See LEAD.
B-2,Verb,
kateuthuno
“to make straight,” is said of “guiding” the feet into the way of peace, Luke
1:79. See DIRECT.
Notes:
(1) in 1 Tim. 5:14, the RV rightly translates the verb oikodespoteo by “rule
the household” (AV, “guide the house”), the meaning being that of the
management and direction of household affairs. See RULE. (2) Hegeomai, “to
lead,” in Heb. 13:7,24, is rendered “that had the rule over” and “that have,
etc.,” more lit., “them that were (are) your leaders,” or “guides.”
1, dolos
“a bait, snare, deceit,” is rendered “guile” in John 1:47, negatively of
Nathanael; Acts 13:10, RV, AV, “subtlety” (of Bar-Jesus); 2 Cor. 12:16, in a
charge made against Paul by his detractors, of catching the Corinthian converts
by “guile” (the Apostle is apparently quoting the language of his critics); 1
Thess. 2:3, negatively, of the teaching of the Apostle and his fellow
missionaries; 1 Pet. 2:1, of that from which Christians are to be free; 1 Pet.
2:22, of the guileless speech of Christ (cp. GUILELESS, No. 2); 1 Pet. 3:10, of
the necessity that the speech of Christians should be guileless. See also Matt.
26:4; Mark 7:22; 14:1. See CRAFT, DECEIT, SUBTLETY.
Note: In
Rev. 14:5, some mss. have dolos; the most authentic have pseudos, a “lie.”
1, adolos
“without guile” (a, negative, and dolos, see GUILE), “pure, unadulterated,” is
used metaphorically of the teaching of the Word of God, 1 Pet. 2:2, RV. It is
used in the papyri writings of seed, corn, wheat, oil, wine, etc.
2,
akakos
lit., “without evil” (a, negative, kakos, “evil”), signifies “simple,
guileless,” Rom. 16:18, “simple,” of believers (perhaps = unsuspecting, or,
rather, innocent, free from admixture of evil); in Heb. 7:26, RV, “guileless”
(AV, “harmless”), the character of Christ (more lit., “free from evil”). Cp.
Sept., Job 2:3; 8:20; Prov. 1:4; 14:15. See HARMLESS.
1, enochos
lit., “held in, bound by, liable to a charge or action at law:” see DANGER.
Notes:
(1) In Rom. 3:19, AV, hupodikos, “brought to trial,” lit., 'under judgment'
(hupo, “under,” dike, “justice”), is incorrectly rendered “guilty;” RV, “under
the judgement of.” See JUDGMENT. (2) In Matt. 23:18, opheilo, “to owe, to be
indebted, to fail in duty, be a delinquent,” is misrendered “guilty” in the AV;
RV, “a debtor.”
1,
anaitios
“innocent, guiltless” (a, negative, n, euphonic, aitia, “a charge of crime”),
is translated “blameless” in Matt. 12:5, AV, “guiltless” in Matt. 12:7; RV,
“guiltless” in each place. See BLAMELESS.
1,
chasma
akin to chasko, “to yawn” (Eng., “chasm”), is found in Luke 16:26. In the
Sept., 2 Sam. 18:17, two words are used with reference to Absalom's body,
bothunos which signifies “a great pit,” and chasma, “a yawning abyss, or
precipice,” with a deep pit at the bottom, into which the body was cast.
1,
ekchuno | ekchunno>
a Hellenistic form of ekcheo, “to pour forth,” is translated “gushed out” in
Acts 1:18, of the bowels of Judas Iscariot. See POUR, RUN, SHED, SPILL.