A-1,Noun, huakinthos
primarily denoted “a hyacinth,” probably the dark blue iris; then, “a precious
stone,” most likely the sapphire, Rev. 21:20.
B-1,Adjective,
huakinthinos
signifies “hyacinthine,” perhaps primarily having the color of the hyacinth.
Some regard its color as that of the martagon lily, a dusky red. According to
Swete, the word in Rev. 9:17 is “doubtless meant to describe the blue smoke of
a sulphurous flame.”
1, desmophulax
“a prison keeper, jailer” (desmos, “a band,” phulax, “a guard, keeper”), occurs
in Acts 16:23,27,36.
· For JANGLING (1 Tim. 1:6, AV) see TALKING (vain)
1, iaspis
a Phoenician word (cp. Heb. yash'pheh, e.g., Exod. 28:20; 39:16), seems to have
denoted a translucent stone of various colors, especially that of fire, Rev.
4:3; 21:11,18,19. The sardius and the jasper, of similar color, were the first
and last stones on the breastplate of the high priest, Ex. 28:17,20.
A-1,Noun, zelos
“zeal, jealousy,” is rendered “jealousy” in the RV (AV, “envying”) in Rom.
13:13; 1 Cor. 3:3; Jas. 3:14,16; in 2 Cor. 12:20 (AV, “envyings”); in Gal.
5:20, RV “jealousies” (AV, “emulations”); in Acts 5:17 (AV, “indignation”); in
Acts 13:45 (AV, “envy”); in 2 Cor. 11:2 it is used in the phrase “with a godly
jealousy,” lit., “with a jealousy of God” (RV, marg.). See ENVY.
B-1,Verb, zeloo
akin to A, “to be jealous, to burn with jealousy” (otherwise, to seek or desire
eagerly), is rendered “moved with jealousy,” in Acts 7:9; 17:5, RV (AV, “moved
with envy”); in 1 Cor. 13:4, “envieth (not),” AV and RV; in Jas. 4:2, RV marg.,
“are jealous” (text “covet;” AV, “desire to have”). See AFFECT, Note, DESIRE.
B-2,Verb, parazeloo
“to provoke to jealousy” (para, “beside,” used intensively, and No. 1), is
found in Rom. 10:19; 11:11, of God's dealings with Israel through his merciful
dealings with Gentiles; in Rom. 11:14, RV, “I may provoke to jealousy” (AV,
“... emulation”) of the Apostle's evangelical ministry to Gentiles with a view
to stirring his fellow nationals to a sense of their need and responsibilities
regarding the Gospel; in 1 Cor. 10:22, of the provocation of God on the part of
believers who compromise their Divine relationship by partaking of the table of
demons; in Gal 5:20, of the works of the flesh.
· For JEOPARDY see DANGER
1, eutrapelia
properly denotes “wit, facetiousness, versatility” (lit., “easily turning,”
from eu, “well,” trepo, “to turn”). It was used in the literal sense to
describe the quick movements of apes and persons. Pericles speaks of the
Athenians of his day (430 B.C.) as distinguished by a happy and gracious
“flexibility.” In the next century Aristotle uses it of “versatility” in the
give and take of social intercourse, quick repartee. In the sixth century,
B.C., the poet Pindar speaks of one Jason as never using a word of “vain
lightness,” a meaning deteriorated, and it came to denote “coarse jesting,
ribaldry,” as in Eph. 5:4, where it follows morologia, “foolish talking.”
1, iesous
is a transliteration of the Heb. “Joshua,” meaning “Jehovah is salvation,”
i.e., “is the Savior,” “a common name among the Jews, e.g., Ex. 17:9; Luke 3:29
(RV); Col. 4:11. It was given to the Son of God in Incarnation as His personal
name, in obedience to the command of an angel to Joseph, the husband of His
Mother, Mary, shortly before He was born, Matt. 1:21. By it He is spoken of
throughout the Gospel narratives generally, but not without exception, as in
Mark 16:19,20; Luke 7:13, and a dozen other places in that Gospel, and a few in
John.
“'Jesus Christ' occurs only in Matt. 1:1,18; 16:21, marg.; Mark 1:1;
John 1:17; 17:3. In Acts the name 'Jesus' is found frequently. 'Lord Jesus' is
the normal usage, as in Acts 8:16; 19:5,17; see also the reports of the words of
Stephen, Acts 7:59, of Ananias, Acts 9:17, and of Paul, Acts 16:31; though both
Peter, Acts 10:36, and Paul, Acts 16:18, also used 'Jesus Christ.'
“In the Epistles of James, Peter, John and Jude, the personal name is
not once found alone, but in Rev. eight times (RV), Rev. 1:9; 12:17; 14:12;
17:6; 19:10 (twice); 20:4; 22:16.
“In the Epistles of Paul 'Jesus' appears alone just thirteen times, and
in the Hebrews eight times; in the latter the title 'Lord' is added once only,
at Heb. 13:20. In the Epistles of James, Peter John, and Jude, men who had
companied with the Lord in the days of His flesh, 'Jesus Christ' is the
invariable order (in the RV) of the Name and Title, for this was the order of
their experience; as 'Jesus' they knew Him first, that He was Messiah they
learnt finally in His resurrection. But Paul came to know Him first in the
glory of heaven, Acts 9:1-6, and his experience being thus the reverse of
theirs, the reverse order, 'Christ Jesus,' is of frequent occurrence in his
letters, but, with the exception of Acts 24:24, does not occur elsewhere in the
RV.
“In Paul's letter the order is always in harmony with the context. Thus
'Christ Jesus' describes the Exalted One who emptied Himself, Phil. 2:5, and
testifies to His pre-existence; 'Jesus Christ' describes the despised and
rejected One Who was afterwards glorified, Phil. 2:11, and testifies to His
resurrection. 'Christ Jesus' suggests His grace, 'Jesus Christ' suggests His
glory.” * [* From Notes on Thessalonians, by Hogg and Vine, pp. 26,29.]
A-1,Adjective,
ioudaios
is used (a) adjectivally, with the lit. meaning, “Jewish,” sometimes with the
addition of aner, “a man,” Acts 10:28; 22:3; in Acts 21:39 with anthropos, in
some mss. (a man in the generic sense); the best mss. omit the phrase here; in
Acts 13:6, lit., “a Jewish false-prophet;” in John 3:22, with the word chora,
“land” or “country,” signifying “Judean,” lit., “Judean country;” used by
metonymy for the people of the country; (b) as a noun, “a Jew, Jews,” e.g.,
Matt. 2:2; Mark 7:3. The name “Jew” is primarily tribal (from Judah). It is
first found in 2 Kings 16:6, as distinct from Israel, of the northern kingdom.
After the Captivity it was chiefly used to distinguish the race from Gentiles,
e.g., John 2:6; Acts 14:1; Gal. 2:15, where it denotes Christians of Jewish
race; it distinguishes Jews from Samaritans, in John 4:9; from proselytes, in
Acts 2:10. The word is most frequent in John's Gospel and the Acts; in the former
“it especially denotes the typical representatives of Jewish thought contrasted
with believers in Christ ... or with other Jews of less pronounced opinions,
e.g., John 3:25; 5:10; 7:13; 9:22” (Lukyn Williams, in Hastings' Bib. Dic.);
such representatives were found, generally, in opposition to Christ; in the
Acts they are chiefly those who opposed the Apostles and the Gospel. In Rom.
2:28,29 the word is used of ideal Jews, i.e., Jews in spiritual reality,
believers, whether Jews or Gentiles by natural birth. The feminine, “Jewess,”
is found in Acts 16:1; 24:24.
It also denotes Judea, e.g., Matt. 2:1; Luke 1:5; John 4:3, the word
“country” being understood [cp. (a) above]. In Luke 23:5; John 7:1, where the
AV has “Jewry,” the RV translates it as usual, “Judea.”
A-2,Adjective, ioudaikos
denotes “Jewish,” Titus 1:14.
B-1,Noun, ioudaismos
“Judaism,” denotes “the Jews' religion,” Gal. 1:13,14, and stands, not for
their religious beliefs, but for their religious practices, not as instituted
by God, but as developed and extended from these by the traditions of the
Pharisees and scribes. In the Apocrypha it denotes comprehensively “the
Government, laws, institutions and religion of the Jews.”
C-1,Verb, ioudaizo
lit., “to Judaize,” i.e., to conform to “Jewish” religious practices and
manners, is translated “to live as do the Jews,” in Gal. 2:14.
D-1,Adverb, ioudaikos
“in Jewish fashion,” is translated “as do the Jews,” in Gal. 2:14.
1, chrusion
“gold,” is used of ornaments in 1 Pet. 3:3, RV, “jewels.” See GOLD, No. 2.
1, kollao
primarily, “to glue or cement together,” then, generally, “to unite, to join
firmly,” is used in the Passive Voice signifying “to join oneself to, to be
joined to,” Luke 15:15; Acts 5:13; 8:29; 9:26; 10:28, RV (AV, “to keep company
with”); 1 Cor. 6:16,17; elsewhere, “to cleave to,” Luke 10:11; Acts 17:34; Rom.
12:9. See CLEAVE.
2, proskollao
“to stick to,” a strengthened form of No. 1, with pros, “to,” intensive, is
used in the Passive Voice, reflexively, in a metaphorical sense, with the
meanings (a) “to join oneself to,” in Acts 5:36; (b) “to cleave to,” of the
husband with regard to the wife, Matt. 19:5; Mark 10:7; in Eph. 5:31, RV,
“shall cleave to” (AV, “shall be joined to”). See CLEAVE.
3, su(n)zeugnumi
“to yoke together” (sun, “with,” zugos, “a yoke”), is used metaphorically of
union in wedlock, in Matt. 19:6; Mark 10:9.
4, sunomoreo
“to border on,” is used of a house as being contiguous with a synagogue, in
Acts 18:7, “joined hard to.”
Notes: (1) In 1 Cor. 1:10, katartizo, “to render complete, to perfect”
(kata, “down,” intensive, and artios, “complete, jointed”), “to restore,” is
translated “be perfectly joined together,” AV (RV, “be perfected together”);
see FIT. (2) In Eph. 4:16, sunarmologeo, “to fit” or “frame together,” is
translated “fitly joined together,” AV (RV, “fitly framed ... together”); cp.
Eph. 2:21.
1, harmos
“a joining, joint” (akin to harmozo, “to fit, join”), is found in Heb. 4:12,
figuratively (with the word “marrow”) of the inward moral and spiritual being
of man, as just previously expressed literally in the phrase “soul and spirit.”
2, haphe
“a ligature, joint” (akin to hapto, “to fit, to fasten”), occurs in Eph. 4:16;
Col. 2:19.
·
For JOINT-HEIR see HEIR
1, iota
from the Heb. yod, the smallest Hebrew letter, is mentioned by the Lord in
Matt. 5:18 (together with keraia, “a little horn, a tittle, the point or
extremity” which distinguishes certain Hebrew letters from others) to express
the fact that not a single item of the Law will pass away or remain
unfulfilled.
A-1,Noun, hodos
“a way, path, road,” used of a traveler's way, a “journey,” is rendered
“journey” in Matt. 10:13; Mark 6:8; Luke 2:44, “a day's journey” (probably to
Beeroth, six miles north of Jerusalem); Luke 9:3; 11:6; Acts 1:12, “a Sabbath
day's journey,” i.e., the journey which a Jew was allowed to take on the
Sabbath, viz., about 2,000 yards or cubits (estimates vary). The regulation was
not a Mosaic enactment, but a rabbinical tradition, based upon an exposition of
Exod. 16:29, and a comparison of the width of the suburb of a Levitical city as
enjoined in Num. 35:4,5, and the distance between the ark and the people at the
crossing of the Jordan, Josh. 3:4. In regard to Acts 1:12, there is no
discrepancy between this and Luke 24:50, where the RV rightly translates by
“over against Bethany,” which does not fix the exact spot of the Ascension. See
HIGHWAY, WAY.
A-2,Noun, hodoiporia
“a wayfaring, journeying” (No. 1, and poros, “a way, a passage”), is used of
the Lord's journey to Samaria, John 4:6, and of Paul's “journeyings,” 2 Cor.
11:26. Cp. B, No. 3.
Note: In Luke 13:22 the noun poreia, “a journey, a going” (cp. poros,
No. 2, above), is used with the verb poieo, “to make,” with the meaning “to
journey,” lit., “making (for Himself, Middle Voice) a way,” “journeying.” In
Jas. 1:11, “ways.” See WAY.
B-1,Verb, poreuomai
is used in the Middle Voice in the NT, signifying “to go, proceed, go on one's
way;” it is translated by the verb “to journey” in Acts 9:3; 22:6, “as I made
(my) journey;” Acts 26:13; Rom. 15:24 (1st part), AV, “I take my journey,” RV,
“I go” (for the 2nd part, “in my journey,” see No. 2). See GO, No. 1.
B-2,Verb, diaporeuo
“to carry over,” used in the Passive Voice with the meaning “to pass by, to
journey through,” is translated “in my journey,” in Rom. 15:24, lit.,
“journeying through;” in Luke 18:36, RV, “going by” (AV “pass by”). See GO, No.
4.
B-3,Verb, hodoiporeo
“to travel, journey” (akin to A, No. 2), is found in Acts 10:9.
B-4,Verb, hodeuo
“to be on the way, journey” (from hodos, “a way”), the simplest form of the
verbs denoting “to journey,” is used in the parable of the good samaritan, Luke
10:33.
B-5,Verb, sunodeuo
sun, “with,” and No. 4, “to journey with,” occurs in Acts 9:7. In the Sept.,
Zech. 8:21.
B-6,Verb, euodoo
“to help on one's way” (eu, “well,” and hodos), is used in the Passive Voice
with the meaning “to have a prosperous journey;” so the AV of Rom. 1:10; the
RV, “I may be prospered” rightly expresses the metaphorical use which the verb
acquired, without reference to a “journey;” see 1 Cor. 16:2; 3 John 1:2.
B-7,Verb, propempo
“to send before or forth” (pro, “before,” pempo, “to send”), also means “to set
forward on a journey, to escort;” in 1 Cor. 16:6, “may set (me) forward on my
journey,” RV [AV, “may bring (me) etc.”]; so Titus 3:13; 3 John 1:6. See
ACCOMPANY, CONDUCT, WAY.
B-8,Verb, apodemeo
denotes “to go on a journey to another country, go abroad,” Matt. 21:33;
25:14,15; Mark 12:1; Luke 15:13; 20:9. See COUNTRY.
Note: For the adjective apodemos, Mark 13:34, AV, “taking a far
journey,” RV, “sojourning in another country,” see COUNTRY.
A-1,Noun, chara
“joy, delight” (akin to chairo, “to rejoice”), is found frequently in Matthew
and Luke, and especially in John, once in Mark (Mark 4:16, RV, “joy,” AV,
“gladness”); it is absent from 1 Cor. (though the verb is used three times),
but is frequent in 2 Cor., where the noun is used five times (for 2 Cor. 7:4,
RV, see Note below), and the verb eight times, suggestive of the Apostle's
relief in comparison with the circumstances of the 1st Epistle; in Col. 1:11,
AV, “joyfulness,” RV, “joy.” The word is sometimes used, by metonymy, of the
occasion or cause of “joy,” Luke 2:10 (lit., “I announce to you a great joy”);
in 2 Cor. 1:15, in some mss., for charis, “benefit;” Phil. 4:1, where the
readers are called the Apostle's “joy;” so 1 Thess. 2:19,20; Heb. 12:2, of the
object of Christ's “joy;” Jas. 1:2, where it is connected with falling into
trials; perhaps also in Matt. 25:21,23, where some regard it as signifying,
concretely, the circumstances attending cooperation in the authority of the
Lord. See also the Note following No. 3.
Note: In Heb. 12:11, “joyous” represents the phrase meta, “with,”
followed by chara, lit., “with joy.” So in Heb. 10:34, “joyfully;” in 2 Cor.
7:4 the noun is used with the Middle Voice of huperperisseuo, “to abound more
exceedingly,” and translated “(I overflow) with joy,” RV (AV, “I am exceeding
joyful”).
A-2,Noun, agalliasis
“exultation, exuberant joy.” Cp. B, No. 3, below. See GLADNESS.
A-3,Noun,euphrosune
is rendered “joy” in the AV of Acts 2:28, RV, “gladness,” as in 14:17. See
GLADNESS.
Note: “Joy” is associated with life, e.g., 1 Thess. 3:8,9. Experiences
of sorrow prepare for, and enlarge, the capacity for “joy,” e.g., John 16:20;
Rom. 5:3,4; 2 Cor. 7:4; 8:2; Heb. 10:34; Jas. 1:2. Persecution for Christ's
sake enhances “joy,” e.g., Matt. 5:11,12; Acts 5:41. Other sources of “joy” are
faith, Rom. 15:13; Phil. 1:25; hope, Rom. 5:2 (kauchaomai, see B, No. 2); 12:12
(chairo, see B, No. 1); the “joy” of others, Rom. 12:15, which is distinctive
of Christian sympathy. Cp. 1 Thess. 3:9. In the OT and the NT God Himself is
the ground and object of the believer's “joy,” e.g., Ps. 35:9; 43:4; Isa.
61:10; Luke 1:47; Rom. 5:11; Phil. 3:1; 4:4.
B-1,Verb, chairo
“to rejoice, be glad,” is translated “joyfully” in Luke 19:6, lit.,
“rejoicing;” “we joyed,” 2 Cor. 7:13; “I joy,” Phil. 2:17; “do ye joy,” Phil.
2:18; “joying,” Col. 2:5; “we joy,” 1 Thess. 3:9. It is contrasted with weeping
and sorrow, e.g., in John 16:20,22; Rom. 12:15; 1 Cor. 7:30 (cp. Ps. 30:5). See
FAREWELL, GLAD, GREETING, HAIL, REJOICE.
B-2,Verb, kauchaomai
“to boast, glory, exult,” is rendered “we joy,” in Rom. 5:11, AV (RV, “we
rejoice”). It would have been an advantage to translate this word distinctively
by the verbs “to glory” or “to exult.”
B-3,Verb, agalliao
“to exult, rejoice greatly,” is translated “with exceeding joy” in 1 Pet. 4:13
(Middle Voice), lit., “(ye rejoice, chairo) exulting.” Cp. A, No. 2. See GLAD,
REJOICE.
B-4,Verb, oninemi
“to benefit, profit,” in the Middle Voice, “to have profit, derive benefit,” is
translated “let me have joy” in Philem. 1:20 (RV marg., “help”); the Apostle is
doubtless continuing his credit and debit metaphors and using the verb in the
sense of “profit.”
A-1,Noun, krites
“a judge” (from krino, see B, No. 1), is used (a) of God, Heb. 12:23, where the
order in the original is “to a Judge who is God of all;” this is really the
significance; it suggests that He who is the Judge of His people is at the same
time their God; that is the order in Heb. 10:30; the word is also used of God
in Jas. 4:12, RV; (b) of Christ, Acts 10:42; 2 Tim. 4:8; Jas. 5:9; (c) of a
ruler in Israel in the times of the Judges, Acts 13:20; (d) of a Roman
procurator, Acts 24:10; (e) of those whose conduct provides a standard of
“judging,” Matt. 12:27; Luke 11:19; (f) in the forensic sense, of one who tries
and decides a case, Matt. 5:25 (twice); Luke 12:14 (some mss. have No. 2 here);
Luke 12:58 (twice); 18:2; 18:6 (lit., “the judge of unrighteousness,”
expressing subjectively his character); Acts 18:15; (g) of one who passes, or
arrogates to himself, judgment on anything, Jas. 2:4 (see the RV); 4:11.
A-2,Noun, dikastes
denotes “a judge” (from dike, “right, a judicial hearing, justice;” akin to
dikazo, “to judge”), Acts 7:27,35; some mss. have it in Luke 12:14 (see No. 1);
while dikastes is a forensic term, krites “gives prominence to the mental
process” (Thayer). At Athens the dikastes acted as a juryman, the krites being
the presiding “judge.”
B-1,Verb, krino
primarily denotes “to separate, select, choose;” hence, “to determine,” and so
“to judge, pronounce judgment.” “The uses of this verb in the NT may be
analyzed as follows: (a) to assume the office of a judge, Matt. 7:1; John 3:17;
(b) to undergo process of trial, John 3:18; 16:11; 18:31; Jas. 2:12; (c) to
give sentence, Acts 15:19; 16:4; 21:25; (d) to condemn, John 12:48; Acts 13:27;
Rom. 2:27; (e) to execute judgment upon, 2 Thess. 2:12; Acts 7:7; (f) to be
involved in a lawsuit, whether as plaintiff, Matt. 5:40; 1 Cor. 6:1; or as
defendant, Acts 23:6; (g) to administer affairs, to govern, Matt. 19:28; cp.
Judg. 3:10; (h) to form an opinion, Luke 7:43; John 7:24; Acts 4:19; Rom. 14:5;
(i) to make a resolve, Acts 3:13; 20:16; 1 Cor. 2:2” * [* From Notes on
Thessalonians by Hogg and Vine, p. 267.] See CALL, No. 13, CONCLUDE, CONDEMN,
DECREE, DETERMINE, ESTEEM, LAW (go to), ORDAIN, SENTENCE, THINK.
Note: In Acts 21:25, the RV has “giving judgment” (AV, “concluded”);
see JUDGMENT, Note (5).
B-2,Verb, anakrino
“to examine, investigate, question” (ana, “up,” and No. 1), is rendered
“judged” in 1 Cor. 2:14, RV (AV, “are ... discerned;” RV marg., “examined”),
said of the things of the Spirit of God; in 1 Cor. 2:15, “judgeth” (RV marg.,
“examineth”), said of the exercise of a discerning “judgment” of all things as
to their true value, by one who is spiritual; in the same verse, “is judged (of
no man),” RV marg., “examined,” i.e., the merely natural mind cannot estimate
the motives of the spiritual; in 1 Cor. 4:3, “I should be judged,” i.e., as to
examining and passing sentence on the fulfillment or nonfulfillment of the
Apostle's stewardship; so in the same verse, “I judge (not mine own self),” and
in 1 Cor. 4:4 “(he that) judgeth (me is the Lord);” in 1 Cor. 14:24, “he is
judged (of all),” i.e., the light of the heart-searching testimony of the
assembly probes the conscience of the unregenerate, sifting him judicailly. See
ASK, No. 7, DISCERN, A, No. 1.
B-3,Verb, diakrino
denotes “to separate throughout” (dia, and No. 1), “discriminate, discern,” and
hence, “to decide, to judge” (also “to contend, to hesitate, to doubt”); it is
rendered “to judge” in 1 Cor. 6:5, in the sense of arbitrating; in 1 Cor. 11:31
(1st part), the RV has “(if we) discerned (ourselves),” AV “(if we would)
judge” (krino, No. 1, is used in the 2nd part); so in 1 Cor. 14:29, RV,
“discern” (AV, “judge”). See DECIDE, A, DISCERN, A. No. 2.
Notes: (1) In 1 Cor. 6:2 (last clause) “to judge” represents the noun
kriterion, which denotes “a tribunal, a law court,” and the meaning thus is
“are ye unworthy of sitting upon tribunals of least importance?” (see RV
marg.), i.e., to “judge” matters of smallest importance. Some would render it
“cases,” but there is no clear instance elsewhere of this meaning. See JUDGMENT
SEAT. (2) In Heb. 11:11, the verb hegeomai, “to consider, think, account,” is
rendered “she judged (Him faithful),” AV (RV, “she counted”). See COUNT, No. 2.
1, krisis
primarily denotes “a separating,” then, “a decision, judgment,” most frequently
in a forensic sense, and especially of Divine “judgment.” For the variety of
its meanings, with references, see CONDEMNATION, B, No. 3.
Notes: (1) The Holy Spirit, the Lord said, would convict the world of
(peri, “in respect of”), i.e., of the actuality of, God's “judgment,” John
16:8,11. Cp. 2 Thess. 1:5. (2) In Rom. 2:5 the word dikaiokrisia, “righteous
judgment,” combines the adjective dikaios, “righteous,” with krisis, the two
words which are used separately in 2 Thess. 1:5.
2, krima
denotes the result of the action signified by the verb krino, “to judge;” for
its general significance see CONDEMNATION, B, No. 1: it is used (a) of a
decision passed on the faults of others, Matt. 7:2; (b) of “judgment” by man
upon Christ, Luke 24:20; (c) of God's “judgment” upon men, e.g., Rom. 2:2,3;
3:8; 5:16; 11:33; 13:2; 1 Cor 11:29; Gal. 5:10; Heb. 6:2; Jas. 3:1; through
Christ, e.g., John 9:39; (d) of the right of “judgment,” Rev. 20:4; (e) of a
lawsuit, 1 Cor. 6:7.
3, hemera
“a day,” is translated “judgment” in 1 Cor. 4:3, where “man's judgment” (lit.,
“man's day,” marg.) is used of the present period in which man's mere
“judgment” is exercised, a period of human rebellion against God. The adjective
anthropinos, “human, belonging to man” (anthropos), is doubtless set in
contrast here to kuriakos, “belonging to the Lord” (kurios, “a lord”), which is
used in the phrase “the Day of the Lord,” in Rev. 1:10, “The Lord's Day,” a
period of Divine judgments. See DAY.
4, gnome
primarily “a means of knowing” (akin to ginosko, “to know”), came to denote “a
mind, understanding;” hence (a) “a purpose,” Acts 20:3, lit., “(it was his)
purpose;” (b) “a royal purpose, a decree,” Rev. 17:17, RV, “mind” (AV, “will”);
(c) “judgment, opinion,” 1 Cor. 1:10, “(in the same) judgment;” Rev. 17:13,
“mind;” (d) “counsel, advice,” 1 Cor. 7:25, “(I give my) judgment;” 1 Cor.
7:40, “(after my) judgment;” Philem. 1:14, mind. See MIND, PURPOSE, WILL.
Notes: (1) In 1 Cor. 6:4, AV, kriterion, “a tribunal,” is rendered
“judgments” (RV, “to judge,” marg., “tribunals”). See JUDGE, B, No. 3, Note
(1). (2) In Rom. 1:32, AV, dikaioma, “an ordinance, righteous act,” is
translated “judgment” (RV “ordinance”); in Rev. 15:4, “judgments” (RV,
“righteous acts”). (3) In Acts 25:15, AV, katadike, “a sentence, condemnation,”
is translated “judgment” (RV, “sentence”). Some mss. have dike. See SENTENCE.
(4) In Phil. 1:9, AV, aisthesis, “perception, discernment,” is translated
“judgment” (RV, “discernment”). (5) In Acts 21:25, in the record of the decree
from the Apostles and elders at Jerusalem to the churches of the Gentiles, the
verb krino (see JUDGE, B, No. 1), is translated “giving judgment,” RV (AV,
“concluded”).
5,Adjective, hupodikos
“brought to trial, answerable to” (hupo, “under,” dike, “justice”), Rom. 3:19,
is translated “under the judgment,” RV (AV, “guilty”).
·
For HALL OF JUDGMENT, JUDGMENT HALL, see HALL.
1, bema
primarily, “a step, a pace” (akin to baino, “to go”), as in Acts 7:5,
translated “to set (his foot) on,” lit., “foot-room,” was used to denote a
raised place or platform, reached by steps, originally that at Athens in the
Pnyx Hill, where was the place of assembly; from the platform orations were
made. The word became used for a tribune, two of which were provided in the law
courts of Greece, one for the accuser and one for the defendant; it was applied
to the tribunal of a Roman magistrate or ruler, Matt. 27:19; John 19:13; Acts
12:21, translated “throne;” 18:12,16,17; 25:6,10,17.
In two
passages the word is used of the Divine tribunal before which all believers are
hereafter to stand. In Rom. 14:10 it is called “The judgment seat of God,” RV
(AV, “of Christ”), according to the most authentic mss. The same tribunal is
called “the judgment seat of Christ,” 2 Cor. 5:10, to whom the Father has given
all judgment, John 5:22,27. At this bema believers are to be made manifest,
that each may “receive the things done in (or through) the body,” according to
what he has done, “whether it be good or bad.” There they will receive rewards
for their faithfulness to the Lord. For all that has been contrary in their
lives to His will they will suffer loss, 1 Cor. 3:15. This judgment seat is to
be distinguished from the premillennial, earthly throne of Christ, Matt. 25:31,
and the postmillennial “Great White Throne,” Rev. 20:11, at which only “the
dead” will appear. The judgment-seat of Christ will be a tribunal held “in His
Parousia,” i.e., His presence with His saints after His return to receive them
to Himself.
2,
kriterion
primarily “a means of judging” (akin to krino, “to judge:” Eng., “criterion”),
then, a tribunal, law court, or “lawsuit,” 1 Cor. 6:2 (last clause), for which
see JUDGE, B, No. 3, Note (1); 6:4, for which see JUDGMENT, Note (1) at end;
Jas. 2:6.
1,
exousia
“power, authority,” is used, by metonymy, to denote “jurisdiction,” in Luke
23:7. For the different meanings of the word and other instances of its use by
metonymy, see AUTHORITY, A, No. 1.
A-1,Adjective, dikaios
was first used of persons observant of dike, “custom, rule, right,” especially
in the fulfillment of duties towards gods and men, and of things that were in
accordance with right. The Eng. word “righteous” was formerly spelt
“rightwise,” i.e., (in a) straight way. In the NT it denotes “righteous,” a
state of being right, or right conduct, judged whether by the Divine standard,
or according to human standards, of what is right. Said of God, it designates
the perfect agreement between His nature and His acts (in which He is the
standard for all men). See RIGHTEOUSNESS. It is used (1) in the broad sense, of
persons: (a) of God, e.g., John 17:25; Rom. 3:26; 1 John 1:9; 2:29; 3:7; (b) of
Christ, e.g., Acts 3:14; 7:52; 22:14; 2 Tim. 4:8; 1 Pet. 3:18; 1 John 2:1; (c)
of men, Matt. 1:19; Luke 1:6; Rom. 1:17; 2:13; 5:7. (2) of things; blood
(metaphorical), Matt. 23:35; Christ's judgment, John 5:30; any circumstance,
fact or deed, Matt. 20:4 (ver. 7, in some mss.); Luke 12:57; Acts 4:19; Eph.
6:1; Phil. 1:7; 4:8; Col. 4:1; 2 Thess. 1:6; “the commandment” (the Law), Rom.
7:12; works, 1 John 3:12; the ways of God, Rev. 15:3. See RIGHTEOUS.
A-2,Adjective,
endikos
“just, righteous” (en, “in,” dike, “right”), is said of the condemnation of
those who say “Let us do evil, that good may come,” Rom. 3:8; of the recompense
of reward of transgressions under the Law, Heb. 2:2.
Note: As
to the distinction between No. 1 and No. 2, “dikaios characterizes the subject
so far as he or it (so to speak) one with dike, right; endikos, so far as he
occupies a due relation to dike; ... in Rom.3:8 endikos presuposes that which
has been decided righteously, which leads to the just sentence” (Cremer).
B-1,Adverb,
dikaios
“justly, righteously, in accordance with what is right,” is said (a) of God's
judgment, 1 Pet. 2:23; (b) of men, Luke 23:41, “justly;” 1 Cor. 15:34, RV,
“rithteously” (AV, “to righteousness”); 1 Thess. 2:10, RV, “righteously;” Titus
2:12.
1, dike
primarily “custom, usage,” came to denote “what is right;” then, “a judicial
hearing;” hence, “the execution of a sentence,” “punishment,” 2 Thess. 1:9, RV;
Jude 1:7, “punishment,” RV (AV, “vengeance”). In Acts 28:4 (AV, “vengeance”) it
is personified and denotes the goddess Justice or Nemesis (Lat., Justitia), who
the Melita folk supposed was about to inflict the punishment of death upon Paul
by means of the viper. See PUNISHMENT, VENGEANCE.
A-1,Noun, dikaiosis
denotes “the act of pronouncing righteous, justification, acquittal;” its
precise meaning is determined by that of the verb dikaioo, “to justify” (see
B); it is used twice in the Ep. to the Romans, and there alone in the NT,
signifying the establisment of a person as just by acquittal from guilt. In
Rom. 4:25 the phrase “for our justification,” is, lit., “because of our
justification” (parallel to the preceding clause “for our trespasses,” i.e.,
because of trespasses committed), and means, not with a view to our
“justification,” but because all that was necessary on God's part for our
“justification” had been effected in the death of Christ. On this account He
was raised from the dead. The propitiation being perfect and complete, His
resurrection was the confirmatory counterpart. In Rom. 5:18, “justification of
life” means “justification which results in life” (cp. ver. 21). That God
“justifies” the believing sinner on the ground of Christ's death, involves His
free gift of life. On the distinction between dikaiosis and dikaioma, see
below. In the Sept., Lev. 24:22.
A-2,Noun,
dikaioma
has three distinct meanings, and seems best described comprehensively as “a
concrete expression of righteousness;” it is a declaration that a person or
thing is righteous, and hence, broadly speaking, it represents the expression
and effect of dikaiosis (No. 1). It signifies (a) “an ordinance,” Luke 1:6;
Rom. 1:32, RV, “ordinance,” i.e., what God has declared to be right, referring
to His decree of retribution (AV, “judgment”); Rom. 2:26, RV, “ordinances of
the Law” (i.e., righteous requirements enjoined by the Law); so Rom. 8:4,
“ordinance of the Law,” i.e., collectively, the precepts of the Law, all that
it demands as right; in Heb. 9:1,10, ordinances connected with the tabernacle
ritual; (b) “a sentence of acquittal,” by which God acquits men of their guilt,
on the conditions (1) of His grace in Christ, through His expiatory sacrifice,
(2) the acceptance of Christ by faith, Rom. 5:16; (c) “a righteous act,” Rom.
5:18, “(through one) act of righteousness,” RV, not the act of “justification,”
nor the righteous character of Christ (as suggested by the AV: dikaioma does
not signify character, as does dikaiosune, righteousness), but the death of
Christ, as an act accomplished consistently with God's character and counsels;
this is clear as being in antithesis to the “one trespass” in the preceding
statement. Some take the word here as meaning a decree of righteousness, as in
ver. 16; the death of Christ could indeed be regarded as fulfilling such a
decree, but as the Apostle's argument proceeds, the word, as is frequently the
case, passes from one shade of meaning to another, and here stands not for a
decree, but an act; so in Rev. 15:4, RV, “righteous acts” (AV, “judgments”),
and Rev. 19:8, “righteous acts (of the saints)” (AV, “righteousness”).
Note:
For dikaiosune, always translated “righteousness,” See RIGHTEOUSNESS.
B-1,Verb,
dikaioo
primarily, “to deem to be right,” signifies, in the NT, (a) “to show to be
right or righteous;” in the Passive Voice, to be justified, Matt. 11:19; Luke
7:35; Rom. 3:4; 1 Tim. 3:16; (b) “to declare to be righteous, to pronounce
righteous,” (1) by man, concerning God, Luke 7:29 (see Rom. 3:4, above);
concerning himself, Luke 10:29; 16:15; (2) by God concerning men, who are
declared to be righteous before Him on certain conditions laid down by Him.
Ideally
the complete fulfillment of the law of God would provide a basis of
“justification” in His sight, Rom. 2:13. But no such case has occurred in mere
human experience, and therefore no one can be “justified” on this ground, Rom.
3:9-20; Gal. 2:16; 3:10,11; 5:4. From this negative presentation in Rom. 3, the
Apostle proceeds to show that, consistently with God's own righteous character,
and with a view to its manifestation, He is, through Christ, as “a propitiation
... by (en, 'instrumental') His blood,” Rom. 3:25, RV, “the Justifier of him
that hath faith in Jesus” (Rom 3:26), “justification” being the legal and
formal acquittal from guilt by God as Judge, the pronouncement of the sinner as
righteous, who believes on the Lord Jesus Christ. In Rom 3:24, “being
justified” is in the present continuous tense, indicating the constant process
of “justification” in the succession of those who believe and are “justified.”
In Rom. 5:1, “being justified” is in the aorist, or point, tense, indicating the
definite time at which each person, upon the exercise of faith, was justified.
In Rom. 8:1, “justification” is presented as “no condemnation.” That
“justification” is in view here is confirmed by the preceding chapters and by
verse Rom. 3:34. In Rom. 3:26, the word rendered “Justifier” is the present
participle of the verb, lit., “justifying;” similarly in Rom. 8:33 (where the
article is used), “God that justifieth,” is, more lit., “God is the (One)
justifying,” with stress upon the word “God.”
“Justification”
is primarily and gratuitously by faith, subsequently and evidentially by works.
In regard to “justification” by works, the so-called contradiction between
James and the Apostle Paul is only apparent. There is harmony in the different
views of the subject. Paul has in mind Abraham's attitude toward God, his
aceptance of God's word. This was a matter known only to God. The Romans
Epistle is occupied with the effect of this Godward attitude, not upon
Abraham's character or actions, but upon the contrast between faith and the
lack of it, namely, unbelief, cp. Rom. 11:20. James (Jas. 2:21-26) is occupied
with the contrast between faith that is real and faith that is false, a faith
barren and dead, which is not faith at all.
Again,
the two writers have before them different epochs in Abraham's life, Paul, the
event recorded in Gen. 15, James, that in Gen. 22. Contrast the words
“believed” in Gen. 15:6 and “obeyed” in Gen. 22:18.
Further,
the two writers use the words “faith” and “works” in somewhat different senses.
With Paul, faith is acceptance of God's word; with James, it is acceptance of
the truth of certain statements about God, (Jas. 2:19), which may fail to
affect one's conduct. Faith, as dealt with by Paul, results in acceptance with
God., i.e., “justification,” and is bound to manifest itself. If not, as James
says “Can that faith save him?” (Jas. 2:14). With Paul, works are dead works;
with James they are life works. The works of which Paul speaks could be quite
independent of faith: those referred to by James can be wrought only where
faith is real, and they will attest its reality.
So with
righteousness, or “justification:” Paul is occupied with a right relationship
with God, James, with right conduct. Paul testifies that the ungodly can be
“justified” by faith, James that only the right-doer is “justified.” See also
under RIGHTEOUS, RIGHTEOUSNESS.