A-1,Verb, tereo
denotes (a) “to watch over, preserve, keep, watch,” e.g., Acts 12:5,6; 16:23;
in Acts 25:21, RV (1st part), “kept” (AV, “reserved”); the present participle
is translated “keepers” in Matt. 28:4, lit. “the keeping (ones);” it is used of
the “keeping” power of God the Father and Christ, exercised over His people,
John 17:11,12,15; 1 Thess. 5:23, “preserved;” 1 John 5:18, where “He that was
begotten of God,” RV, is said of Christ as the Keeper (“keepeth him,” RV, for
AV, “keepeth himself”); Jude 1:1, RV, “kept for Jesus Christ” (AV, “preserved
in Jesus Christ”); Rev. 3:10; of their inheritance, 1 Pet. 1:4 (“reserved”); of
judicial reservation by God in view of future doom, 2 Pet. 2:4,9,17; 3:7; Jude
1:6,13; of “keeping” the faith, 2 Tim. 4:7; the unity of the Spirit, Eph. 4:3;
oneself, 2 Cor. 11:9; 1 Tim. 5:22; Jas. 1:27; figuratively, one's garments,
Rev. 16:15; (b) “to observe, to give heed to,” as of keeping commandments,
etc., e.g., Matt. 19:17; John 14:15; 15:10; 17:6; Jas. 2:10; 1 John 2:3,4,5;
3:22,24; 5:2 (in some mss.),3; Rev. 1:3; 2:26; 3:8,10; 12:17; 14:12; 22:7,9.
See RESERVE.
A-2,Verb,
diatereo
“to keep carefully” (dia, intensive, and No. 1), is said of “the mother of
Jesus,” in keeping His sayings in her heart, Luke 2:51, and of the command of
the Apostles and elders in Jerusalem to Gentile converts in the churches to
“keep” themselves from the evils mentioned in Acts 15:29.
A-3,Verb,
suntereo
denotes “to preserve, keep safe, keep close” (sun, “together with,” used
intensively, and No. 1), in Luke 2:19, as in Luke 2:51 (see No. 2, above), of
the mother of Jesus in regard to the words of the shepherds; in Mark 6:20 it is
used of Herod's preservation of John the Baptist from Herodias, RV, “kept (him)
safe,” AV, “observed (him)” (marg., “kept”); in Matt. 9:17 (in some mss., Luke
5:38), of the preservation of wineskins. See OBSERVE, PRESERVE.
A-4,Verb,
phulasso
denotes (a) “to guard, watch, keep watch,” e.g, Luke 2:8; in the Passive Voice,
Luke 8:29; (b) “to keep by way of protection,” e.g., Luke 11:21; John 12:25;
17:12 (2nd part; No. 1 in 1st part and in John 17:11); (c) metaphorically, “to
keep a law, precept,” etc., e.g., Matt. 19:20; Luke 18:21, “have observed;”
Luke 11:28; John 12:47 (in the best mss.); Acts 7:53; 16:4; 21:24; Rom. 2:26;
Gal. 6:13; 1 Tim. 5:21 (“observe”); in the Middle Voice, Mark 10:20 (“have
observed”); (d) in the Middle Voice, “to keep oneself from,” Acts 21:25;
elsewhere translated by the verb “to beware.” See BEWARE, No. 3, GUARD, B, No.
1.
A-5,Verb,
diaphulasso
an intensive form of No. 4, “to guard thoroughly;” see GUARD.
A-6,Verb,
phroureo
“to keep with a military guard,” e.g., Gal. 3:23, RV, “kept in ward;” see
GUARD, B, No. 3
A-7,Verb,
poieo
“to do, make,” signifies “to keep,” in Matt. 26:18, in the Lord's statement, “I
will keep the passover;” so in Acts 18:21, in some mss.; in John 7:19, where
the AV has “keepeth (the law),” the RV adheres to the usual meaning “doeth.”
A-8,Verb,
echo
“to have, to hold,” is rendered “I kept” in Luke 19:20, RV (AV, “I have kept”),
of “keeping” a pound laid up in a napkin. See HAVE.
A-9,Verb,
krateo
“to be strong, get possession of, hold fast,” is used in Mark 9:10, “(and) they
kept (the saying),” i.e., they held fast to the Lord's command to refrain from
telling what they had seen in the mount of Transfiguration. See HOLD.
A-10,Verb, nosphizo
“to set apart, remove,” signifies, in the Middle Voice, “to set apart for
oneself, to purloin,” and is rendered “purloining” in Titus 2:10; “kept back”
(and “keep”) in Acts 5:2,3, of the act of Ananias and his wife in “retaining”
part of the price of the land.
A-11,Verb,
sunecho
“to hold together,” is translated “shall ... keep (thee) in,” in Luke 19:43.
See also Note (8), below. See CONSTRAIN.
Notes:
(1) In Acts 22:2, AV, parecho, “to afford, give, cause,” is rendered “kept (the
more silence),” RV, “were (the more quiet).” (2) In Matt. 14:6 some mss. have
the verb ago, “to lead, hold” (of a feast), of “keeping” Herod's birthday; the
most authentic have ginomai, “to become, take place;” hence the RV, “when
Herod's birthday came.” The verb ago is used in Acts 19:38 of “keeping” certain
occasions, as of the holding of law courts, RV “(the courts) are open,” AV
marg., “court days are kept;” Moulton and Milligan illustrate from the papyri
the use of the adjective agoraios, in the plural with hemerai, “days,”
understood, in regard to certain market days; certain court days are what are
indicated here. The conjecture that the meaning is “courts are now being held”
(sunodoi being understood as meetings of the court instead of “days”) is
scarcely so appropriate to the circumstances. (3) In Matt. 8:33, bosko, “to
feed” (swine, etc.), is translated “(they that) fed,” RV for AV “(they that)
kept.” (4) In Acts 9:33, katakeimai, “to lie down,” is used with epi, “upon,”
with the meaning “to keep one's bed” (see LIE, No. 2). (5) In Rom. 2:25,
prasso, “to do” (continously), “to practice,” is rendered “be a doer of,” RV
(AV, “keep”). (6) In Acts 20:20, hupostello, “to shrink, draw back from,” is
translated “I shrank (not)” (Middle Voice), RV, AV, “I kept back (nothing).”
(7) In Acts 27:43, koluo, “to hinder,” is translated “stayed (them from),” RV,
AV, “kept (them from).” (8) In Luke 8:15; 1 Cor. 11:2, katecho, “to hold fast”
(a strengthened form of echo, No. 8), is translated “hold fast,” RV, AV,
“keep;” in 1 Cor. 15:2, RV, “hold fast,” AV, “keep in memory.” (9) For “keep
secret,” see SECRET. (10) For “keep under,” see BUFFET. (11) Paratithemi is
rendered “commit the keeping” in 1 Pet. 4:19, AV, (12) For “keep the feast” see
FEAST, B, No. 2.
B-1,Noun,
teresis
akin to A, No. 1, denotes (a) “a watching,” and hence, “imprisonment, prison,”
Acts 4:3; 5:18, “ward,” RV (AV, “hold” and “prison”); (b) “keeping,” 1 Cor.
7:19. See HOLD, PRISON.
1, phulax
akin to A, No. 4, above, “a guard:” see GUARD.
Note:
For tereo, in Matt. 28:4, see A, No. 1, above.
1, kleis
“a key,” is used metaphorically (a) of “the keys of the kingdom of heaven,”
which the Lord committed to Peter, Matt. 16:19, by which he would open the door
of faith, as he did to Jews at Pentecost, and to Gentiles in the person of
Cornelius, acting as one commissioned by Christ, through the power of the Holy
Spirit; he had precedence over his fellow disciples, not in authority, but in
the matter of time, on the ground of his confession of Christ (Matt. 18:16);
equal authority was committed to them (Matt. 18:18); (b) of “the key of
knowledge,” Luke 11:52, i.e., knowledge of the revealed will of God, by which
men entered into the life that pleases God; this the religious leaders of the
Jews had presumptuously “taken away,” so that they neither entered in
themselves, nor permitted their hearers to do so; (c) of “the keys of death and
of Hades,” Rev. 1:18, RV (see HADES), indicative of the authority of the Lord
over the bodies and souls of men; (d) of “the key of David,” Rev. 3:7, a
reference to Isa. 22:22, speaking of the deposition of Shebna and the
investiture of Eliakim, in terms evidently Messianic, the metaphor being that
of the right of entrance upon administrative authority; the mention of David is
symbolic of complete sovereignty; (e) of “the key of the pit of the abyss,”
Rev. 9:1; here the symbolism is that of competent authority; the pit represents
a shaft or deep entrance into the region (see ABYSS), from whence issued smoke,
symbolic of blinding delusion; (f) of “the key of the abyss,” Rev. 20:1; this
is to be distinguished from (e): the symbolism is that of the complete
supremacy of God over the region of the lost, in which, by angelic agency,
Satan is destined to be confined for a thousand years.
1,
laktizo
“to kick” (from lax, an adverb signifying “with the foot”), is used in Acts
26:14 (some mss. have it in Acts 9:5).
·
For KID see GOAT
1, apokteino
“to kill,” is used (a) physically, e.g., Matt. 10:28; 14:5, “put ... to death,”
similarly rendered in John 18:31; often of Christ's death; in Rev. 2:13, RV,
“was killed” (AV, “was slain”); Rev. 9:15, RV, “kill” (AV, “slay”); Rev. 11:13,
RV, “were killed” (AV, “were slain”); so in Rev. 19:21; (b) metaphorically,
Rom. 7:11, of the power of sin, which is personified, as “finding occasion,
through the commandment,” and inflicting deception and spiritual death, i.e.,
separation from God, realized through the presentation of the commandment to
conscience, breaking in upon the fancied state of freedom; the argument shows
the power of the Law, not to deliver from sin, but to enhance its sinfulness;
in 2 Cor. 3:6, “the letter killeth,” signifies not the literal meaning of
Scripture as contrasted with the spiritual, but the power of the Law to bring
home the knowledge of guilt and its punishment; in Eph. 2:16 “having slain the
enmity” describes the work of Christ through His death in annulling the enmity,
“the Law” (Eph. 2:15), between Jew and Gentile, reconciling regenerate Jew and
Gentile to God in spiritual unity “in one body.” See DEATH, C, No. 4, SLAY.
2, anaireo
denotes (a) “to take up” (ana, “up,” haireo, “to take”), said of Pharaoh's
daughter, in “taking up” Moses, Acts 7:21; (b) “to take away” in the sense of
removing, Heb. 10:9, of the legal appointment of sacrifices, to bring in the
will of God in the sacrificial offering of the death of Christ; (c) “to kill,”
used physically only (not metaphorically as in No. 1), e.g., Luke 22:2; in 2
Thess. 2:8, instead of the future tense of this verb, some texts (followed by
RV marg.) read the future of analisko, “to consume.” See DEATH, C, No. 2, SLAY.
3, thuo
primarily denotes “to offer firstfruits to a god;” then (a) “to sacrifice by
slaying a victim,” Acts 14:13,18, to do sacrifice; 1 Cor. 10:20, to sacrifice;
1 Cor. 5:7, “hath been sacrificed,” of the death of Christ as our Passover; (b)
“to slay, kill,” Matt. 22:4; Mark 14:12; Luke 15:23,27,30; 22:7; John 10:10;
Acts 10:13; 11:7.
4, phoneuo
“to murder,” akin to phoneus, “a murderer,” is always rendered by the verb “to
kill” (except in Matt. 19:18, AV, “do ... murder,” and in Matt. 23:35, AV and
RV, “ye slew”); Matt. 5:21 (twice); 23:31; Mark 10:19; Luke 18:20; Rom. 13:9;
Jas. 2:11 (twice); 4:2; 5:6.
5, thanatoo
“to put to death” (from thanatos, “death”), is translated “are killed” in Rom.
8:36; “killed” in 2 Cor. 6:9. See DEATH, C, No. 1.
6, diacheirizo
primarily, “to have in hand, manage” (cheir, “the hand”), is used in the Middle
Voice, in the sense of “laying hands on” with a view to “kill,” or of actually
“killing,” Acts 5:30, “ye slew;” Acts 26:21, “to kill.” See SLAY.
7, sphazo | sphatto>
“to slay, to slaughter,” especially victims for sacrifice, is most frequently
translated by the verb “to slay;” so the RV in Rev. 6:4 (AV, “should kill”); in
Rev. 13:3, RV, “smitten unto death” (AV, “wounded”). See SLAY, WOUND. Cp.
katasphazo, “to kill off,” Luke 19:27; sphage, “slaughter,” e.g., Acts 8:32,
and sphagion, “a victim for slaughter,” Acts 7:42.
A-1,Adjective,
sungenes
primarily denoting “congenital, natural, innate” (sun, “with,” genos, “a
family, race, offspring”), then, “akin to,” is used as a noun, denoting (a) of
“family relationship, kin, a kinsman, kinsfolk(s),” Luke 1:58, RV, “kinsfolk”
(AV, “cousins”); 14:12; 21:16; John 18:26; Acts 10:24; (b) of “tribal or racial
kinship, fellow nationals,” Rom. 9:3; 16:7,11,21.
B-1,Noun, sungenis
a late feminine form of A (some mss. have sungenes), denotes “a kinswoman,”
Luke 1:36, RV, “kinswoman” (AV, “cousin”). Cp. sungeneia (see KINDRED).
B-2,Noun, sungeneus
an alternative form of A, is used in Mark 6:4, “kin,” and Luke 2:44,
“kinsfolk.”
A-1,Adjective,
chrestos
“serviceable, good, pleasant” (of things), “good, gracious, kind” (of persons),
is translated “kind” in Luke 6:35, of God; in Eph. 4:32, enjoined upon
believers. See BETTER, EASY, GOOD, GOODNESS, GRACIOUS.
A-2,Adjective, agathos
“good,” is translated “kind” in Titus 2:5, RV. See GOOD.
B-1,Verb, chresteuomai
akin to A. No. 1, “to be kind,” is said of love, 1 Cor. 13:4.
C-1,Noun, chrestotes
akin to A, No. 1, and B, used of “goodness of heart, kindness,” is translated
“kindness” in 2 Cor. 6:6; Gal. 5:22, RV (AV, “gentleness”); Eph. 2:7; Col.
3:12; Titus 3:4. See GOODNESS.
C-2,Noun, philanthropia
from philos, “loving,” anthropos, “man” (Eng., “philanthropy”), denotes
“kindness,” and is so translated in Acts 28:2, of that which was shown by the
inhabitants of Melita to the shipwrecked voyagers; in Titus 3:4, of the
“kindness” of God, translated “(His) love toward man.” See LOVE.
D-1,Adverb, philanthropos
akin to C, No. 2, “humanely, kindly,” is translated “kindly” in Acts 27:3 (AV,
“courteously”). See COURTEOUSLY.
1, genos
akin to ginomai, “to become,” denotes (a) “a family,” Acts 4:6, “kindred;” Acts
7:13, RV, “race” (AV, “kindred”); Acts 13:26, “stock;” (b) “an offspring,” Acts
17:28; Rev. 22:16; (c) “a nation, a race,” Mark 7:26, RV, “race” (AV,
“nation”); Acts 4:36, RV “(a man of Cyprus) by race,” AV, “of the country (of
Cyprus);” genos does not mean “a country;” the word here signifies “parentage”
(Jews had settled in Cyprus from, or even before, the reign of Alexander the
Great); Acts 7:19, RV, “race” (AV, “kindred”); Acts 18:2,24, RV, “by race” (AV,
“born”); 2 Cor. 11:26, “countrymen;” Gal. 1:14, RV, “countrymen” (AV,
“nation”); Phil. 3:5, “stock;” 1 Pet. 2:9, RV, “race” (AV, “generation”); (d)
“a kind, sort, class,” Matt. 13:47, “kind;” in some mss. in Matt. 17:21, AV,
“kind;” Mark 9:29, “kind;” 1 Cor. 12:10,28, “kinds” (AV, “diversities”); 1 Cor.
14:10 (ditto). See BEGET, B.
2, phusis
among its various meaning denotes “the nature, the natural constitution or
power of a person or thing,” and is translated “kind” in Jas. 3:7 (twice),
“kind” (of beasts etc.), and “(man)kind,” lit., “human kind.” See NATURE,
NATURAL.
Notes: (1) The indefinite pronoun tis, “some, a certain, one,” is used
adjectively with the noun aparche, “firstfruits,” in Jas. 1:18, “a kind of.”
(2) In 1 Cor. 15:37, RV, “some other kind” (AV, “some other grain”) translates
a phrase which, lit. rendered, is “some (one) of the rest (loipos).” (3) In 2
Cor. 6:13, “(for a recompense) in like kind,” RV, (AV, “in the same”), is,
lit., “(as to) the same (recompense).”
1, hapto
properly, “to fasten to,” is used in Acts 28:2 (in the most authentic mss.,
some mss. have No. 3), of “kindling a fire.” See No. 2.
Note: Hapto is used of “lighting a lamp,” in Luke 8:16; 11:33; 15:8.
For the Middle Voice see TOUCH.
2, periapto
properly, “to tie about, attach” (peri, “around,” and No. 1), is used of
“lighting” a fire in the midst of a court in Luke 22:55 (some mss. have No. 1).
3, anapto
“to light up” (ana, “up,” and No. 1), is used (a) literally, in Jas. 3:5,
“kindleth;” (b) metaphorically, in the Passive Voice, in Luke 12:49, of the
“kindling” of the fire of hostility; see FIRE, A (f). For Acts 28:2, see No. 1,
above.
1, sungeneia
primarily denotes “kinship;” then, “kinsfolk, kindred” (cp. sungenes, “a
kinsman;” see KIN), Luke 1:61; Acts. 7:3,14.
2, genos
see KIND (Noun), No. 1.
Notes: (1) Phule, “a tribe,” rendered “kindreds” in the AV of Rev. 1:7;
7:9; 11:9; 13:7, “kindred” in Rev. 5:9; 14:6, and elsewhere, “tribe,” “tribes,”
is always translated by the latter in the RV. See TRIBE. (2) For patria,
rendered “kindreds” Acts 3:25, AV, see FAMILY.
A-1,Noun, basileus
“a king” (cp. Eng., “Basil”), e.g., Matt. 1:6, is used of the Roman emperor in
1 Pet. 2:13,17 (a command of general application); this reference to the
emperor is illustrated frequently in the Koine (see Preface to this volume); of
Herod the Tetrarch (used by courtesy), Matt. 14:9; of Christ, as the “King” of
the Jews, e.g., Matt, 2:2; 27:11,29,37; as the “King” of Israel, Mark 15:32;
John 1:49; 12:13; as “King of kings,” Rev. 17:14; 19:16; as “the King” in
judging nations and men at the establishment of the millennial kingdom, Matt.
25:34,40; of God, “the great King,” Matt. 5:35; “the King eternal,
incorruptible, invisible,” 1 Tim. 1:17; “King of kings,” 1 Tim. 6:15, see Note
(2) below; “King of the ages,” Rev. 15:3, RV (AV, “saints”). Christ's
“kingship” was predicted in the OT, e.g., Ps. 2:6, and in the NT, e.g., Luke
1:32,33; He came as such, e.g., Matt. 2:2; John 18:37; was rejected and died as
such, Luke 19:14; Matt. 27:37; is now a “King” Priest, after the order of
Melchizedek, Heb. 5:6; 7:1,17; and will reign for ever and ever, Rev. 11:15.
Notes: (1) In Rev. 1:6; 5:10, the most authentic mss. have the word
basileia, “kingdom,” instead of the plural of basileus, AV, “kings,” RV, “a
kingdom (to be priests),” and “a kingdom (and priests).” The kingdom was
conditionally offered by God to Israel, that they should be to Him “a kingdom
of priests,” Exod. 19:6, the entire nation fulfilling priestly worship and
service. Their failure to fulfil His covenant resulted in the selection of the
Aaronic priesthood. The bringing in of the new and better covenant of grace has
constituted all believers a spiritual kingdom, a holy and royal priesthood, 1
Pet. 2:5,9. (2) In 1 Tim. 6:15, the word “kings” translates the present
participle of the verb basileuo, “to be king, to have kingship,” lit., “of
(those) who are kings.” See REIGN, (3) Deissmann has shown that the title “king
of kings” was “in very early eastern history a decoration of great monarchs and
also a divine title” (Light from the Ancient East, pp. 367ff.). Moulton and
Milligan illustrate the use of the title among the Persians, from documents
discovered in Media.
B-1,Adjective, basileios
denoting “royal,” as in 1 Pet. 2:9, is used in the plural, of the courts or
palaces of kings, Luke 7:25, “kings' courts;” a possible meaning is “among
royal courtiers or persons.”
B-2,Adjective, basilikos
“royal, belonging to a king,” is used in Acts 12:20 with “country” understood,
“their country was fed from the king's,” lit., “the royal (country).” See
NOBLEMAN, ROYAL.
1, basileia
is primarily an abstract noun, denoting “sovereignty, royal power, dominion,”
e.g., Rev. 17:18, translated “(which) reigneth,” lit., “hath a kingdom” (RV
marg.); then, by metonymy, a concrete noun, denoting the territory or people
over whom a king rules, e.g., Matt. 4:8; Mark 3:24. It is used especially of
the “kingdom” of God and of Christ.
“The Kingdom of God is (a) the sphere of God's rule, Ps. 22:28; 145:13;
Dan. 4:25; Luke 1:52; Rom. 13:1,2. Since, however, this earth is the scene of
universal rebellion against God, e.g., Luke 4:5,6; 1 John 5:19; Rev. 11:15-18,
the “kingdom” of God is (b) the sphere in which, at any given time, His rule is
acknowledged. God has not relinquished His sovereignty in the face of
rebellion, demoniac and human, but has declared His purpose to establish it,
Dan. 2:44; 7:14; 1 Cor. 15:24,25. Meantime, seeking willing obedience, He gave
His law to a nation and appointed kings to administer His “kingdom” over it, 1
Chron. 28:5. Israel, however, though declaring still a nominal allegiance
shared in the common rebellion, Isa. 1:2-4, and, after they had rejected the
Son of God, John 1:11 (cp. Matt. 21:33-43), were “cast away,” Rom. 11:15,20,25.
Henceforth God calls upon men everywhere, without distinction of race or
nationality, to submit voluntarily to His rule. Thus the “kingdom” is said to
be “in mystery” now, Mark 4:11, that is, it does not come within the range of
the natural powers of observation, Luke 17:20, but is spiritually discerned,
John 3:3 (cp. 1 Cor. 2:14). When, hereafter, God asserts His rule universally,
then the “kingdom” will be in glory, that is, it will be manifest to all; cp.
Matt. 25:31-34; Phil. 2:9-11; 2 Tim. 4:1,18.
“Thus, speaking generally, references to the Kingdom fall into two
classes, the first, in which it is viewed as present and involving suffering
for those who enter it, 2 Thess. 1:5; the second, in which it is viewed as
future and is associated with reward, Matt. 25:34, and glory, Matt. 13:43. See
also Acts 14:22.
“The fundamental principle of the Kingdom is declared in the words of
the Lord spoken in the midst of a company of Pharisees, “the Kingdom of God is
in the midst of you,” Luke 17:21, marg., that is, where the King is, there is
the Kingdom. Thus at the present time and so far as this earth is concerned, where
the King is and where His rule is acknowledged, is, first, in the heart of the
individual believer, Acts 4:19; Eph. 3:17; 1 Pet. 3:15; and then in the
churches of God, 1 Cor. 12:3,5,11; 14:37; cp. Col. 1:27, where for “in” read
“among.”
“Now, the King and His rule being refused, those who enter the Kingdom
of God are brought into conflict with all who disown its allegiance, as well as
with the desire for ease, and the dislike of suffering and unpopularity,
natural to all. On the other hand, subjects of the Kingdom are the objects of
the care of God, Matt. 6:33, and of the rejected King, Heb. 13:5.
“Entrance into the Kingdom of God is by the new birth, Matt. 18:3; John
3:5, for nothing that a man may be by nature, or can attain to by any form of
self-culture, avails in the spiritual realm. And as the new nature, received in
the new birth, is made evident by obedience, it is further said that only such
as do the will of God shall enter into His Kingdom, Matt. 7:21, where, however,
the context shows that the reference is to the future, as in 2 Pet. 1:10,11.
Cp. also 1 Cor. 6:9,10; Gal. 5:21; Eph. 5:5.
“The expression 'Kingdom of God' occurs four times in Matthew, 'Kingdom
of the Heavens' usually taking its place. The latter (cp. Dan. 4:26) does not
occur elsewhere in NT, but see 2 Tim. 4:18, “His heavenly Kingdom.” ... This
Kingdom is identical with the Kingdom of the Father (cp. Matt. 26:29 with Mark
14:25), and with the Kingdom of the Son (cp. Luke 22:30). Thus there is but one
Kingdom, variously described: of the Son of Man, Matt. 13:41; of Jesus, Rev.
1:9; of Christ Jesus, 2 Tim. 4:1; “of Christ and God,” Eph. 5:5; “of our Lord,
and of His Christ,” Rev. 11:15; “of our Lord, and of His Christ,” Rev. 11:15;
“of our God, and the authority of His Christ,” 12:10; “of the Son of His love,”
Col. 1:13.
“Concerning the future, the Lord taught His disciples to pray, “Thy
Kingdom come,” Matt. 6:10, where the verb is in the point tense, precluding the
notion of gradual progress and development, and implying a sudden catastrophe
as declared in 2 Thess. 2:8.
“Concerning the present, that a man is of the Kingdom of God is not
shown in the punctilious observance of ordinances, which are external and
material, but in the deeper matters of the heart, which are spiritual and
essential, viz., 'righteousness, and peace, and joy in the Holy Spirit,' Rom.
14:17.” * [* From Notes on Thessalonians by Hogg and Vine, pp. 68-70.]
“With regard to the expressions “the Kingdom of God” and the “Kingdom
of the Heavens,” while they are often used interchangeably, it does not follow
that in every case they mean exactly the same and are quite identical.
“The Apostle Paul often speaks of the Kingdom of God, not
dispensationally but morally, e.g., in Rom. 14:17; 1 Cor. 4:20, but never so of
the Kingdom of Heaven. 'God' is not the equivalent of 'the heavens.' He is
everywhere and above all dispensations, whereas 'the heavens' are distinguished
from the earth, until the Kingdom comes in judgment and power and glory (Rev.
11:15, RV) when rule in heaven and on earth will be one.
“While, then, the sphere of the Kingdom of God and the Kingdom of
Heaven are at times identical, yet the one term cannot be used indiscriminately
for the other. In the 'Kingdom of Heaven' (32 times in Matt.), heaven is in antithesis
to earth, and the phrase is limited to the Kingdom in its earthly aspect for
the time being, and is used only dispensationally and in connection with
Israel. In the 'Kingdom of God', in its broader aspect, God is in antithesis to
'man' or 'the world,' and the term signifies the entire sphere of God's rule
and action in relation to the world. It has a moral and spiritual force and is
a general term for the Kingdom at any time. The Kingdom of Heaven is always the
Kingdom of God, but the Kingdom of God is not limited to the Kingdom of Heaven,
until in their final form, they become identical; e.g., Rev. 11:15, RV; John
3:5; Rev. 12:10.” (An Extract).
·
For KINSFOLK and KINSMAN see KIN
A-1,Noun, philema
“a kiss” (akin to B), Luke 7:45; 22:48, was a token of Christian brotherhood,
whether by way of welcome or farewell, “a holy kiss,” Rom. 16:16; 1 Cor. 16:20;
2 Cor. 13:12; 1 Thess. 5:26, “holy” (hagios), as free from anything
inconsistent with their calling as saints (hagioi); “a kiss of love,” 1 Pet.
5:14. There was to be an absence of formality and hypocrisy, a freedom from
prejudice arising from social distinctions, from discrimination against the
poor, from partiality towards the well-to-do. In the churches masters and
servants would thus salute one another without any attitude of condescension on
the one part or disrespect on the other. The “kiss” took place thus between
persons of the same sex. In the “Apostolic Constitutions,” a writing compiled
in the 4th century, A.D., there is a reference to the custom whereby men sat on
one side of the room where a meeting was held, and women on the other side of
the room (as is frequently the case still in parts of Europe and Asia), and the
men are bidden to salute the men, and the women the women, with “the kiss of
the Lord.”
B-1,Verb,
phileo
“to love,” signifies “to kiss,” in Matt. 26:48; Mark 14:44; Luke 22:47.
B-2,Verb,
kataphileo
denotes “to kiss fervently” (kata, intensive, and No. 1); the stronger force of
this verb has been called in question, but the change from phileo to kataphileo
in Matt. 26:49; Mark 14:45 can scarcely be without significance, and the act of
the traitor was almost certainly more demonstrative than the simple kiss of
salutation. So with the kiss of genuine devotion, Luke 7:38,45; 15:20; Acts
20:37, in each of which this verb is used.
1, gonu
“a knee” (Latin, genu), is used (a) metaphorically in Heb. 12:12, where the
duty enjoined is that of “courageous self-recovery in God's strength;” (b)
literally, of the attitude of a suppliant, Luke 5:8; Eph. 3:14; of veneration,
Rom. 11:4; 14:11; Phil. 2:10; in mockery, Mark 15:19. See KNEEL.
1,
gonupeteo
denotes “to bow the knees, kneel,” from gonu (see above) and pipto, “to fall
prostrate,” the act of one imploring aid, Matt. 17:14; Mark 1:40; of one
expressing reverence and honor, Mark 10:17; in mockery, Matt. 27:29. A phrase
consisting of tithemi, “to put,” with gonata, the plural of gonu, “the knee”
(see above), signifies “to kneel,” and is always used of an attitude of prayer,
Luke 22:41 (lit., “placing the knees”); Acts 7:60; 9:40; 20:36; 21:5.
1, sumbibazo
signifies “to cause to coalesce, to join or knit together,” Eph. 4:16, RV,
“knit together” (AV, “compacted);” Col. 2:2, where some would assign the
alternative meaning, “to instruct,” as, e.g., in 1 Cor. 2:16; in Col. 2:19,
“knit together,” it is said of the church, as the body of which Christ is the
Head. See COMPACTED.
Note: In
Acts 10:11 some mss. have the verb deo, “to bind,” translated “knit,” of the
four corners of the sheet in Peter's vision. The RV “let down” translates the
verb kathiemi, found in the best texts.
1, krouo
“to strike, knock,” is used in the NT of “knocking” at a door, (a) literally,
Luke 12:36; Acts 12:13,16; (b) figuratively, Matt. 7:7,8; Luke 11:9,10 (of
importunity in dealing with God); 13:25; Rev. 3:20.
A-1,Verb, ginosko
signifies “to be taking in knowledge, to come to know, recognize, understand,”
or “to understand completely,” e.g., Mark 13:28,29; John 13:12; 15:18; 21:17; 2
Cor. 8:9; Heb. 10:34; 1 John 2:5; 4:2,6 (twice),7,13; 5:2,20; in its past
tenses it frequently means “to know in the sense of realizing,” the aorist or
point tense usually indicating definiteness, Matt. 13:11; Mark 7:24; John 7:26;
in John 10:38 “that ye may know (aorist tense) and understand, (present
tense);” John 19:4; Acts 1:7; 17:19; Rom. 1:21; 1 Cor. 2:11 (2nd part),14; 2
Cor. 2:4; Eph. 3:19; 6:22; Phil. 2:19; 3:10; 1 Thess. 3:5; 2 Tim. 2:19; Jas.
2:20; 1 John 2:13 (twice),14; 3:6; 4:8; 2 John 1:1; Rev. 2:24; 3:3,9. In the
Passive Voice, it often signifies “to become known,” e.g., Matt. 10:26; Phil.
4:5. In the sense of complete and absolute understanding on God's part, it is
used e.g., in Luke 16:15; John 10:15 (of the Son as well as the Father); 1 Cor.
3:20. In Luke 12:46, AV, it is rendered “he is ... aware.”
In the
NT ginosko frequently indicates a relation between the person “knowing” and the
object known; in this respect, what is “known” is of value or importance to the
one who knows, and hence the establishment of the relationship, e.g.,
especially of God's “knowledge,” 1 Cor. 8:3, “if any man love God, the same is
known of Him;” Gal. 4:9, “to be known of God;” here the “knowing” suggests
approval and bears the meaning “to be approved;” so in 2 Tim. 2:19; cp. John
10:14,27; Gen. 18:19; Nah. 1:7; the relationship implied may involve remedial
chastisement, Amos 3:2. The same idea of appreciation as well as “knowledge”
underlies several statements concerning the “knowledge” of God and His truth on
the part of believers, e.g., John 8:32; 14:20,31; 17:3; Gal. 4:9 (1st part); 1
John 2:3,13,14; 4:6,8,16; 5:20; such “knowledge” is obtained, not by mere
intellectual activity, but by operation of the Holy Spirit consequent upon
acceptance of Christ. Nor is such “knowledge” marked by finality; see e.g., 2
Pet. 3:18; Hos. 6:3, RV.
The verb
is also used to convey the thought of connection or union, as between man and
woman, Matt. 1:25; Luke 1:34.
A-2,Verb,
oida
from the same root as eidon, “to see,” is a perfect tense with a present
meaning, signifying, primarily, “to have seen or perceived;” hence, “to know,
to have knowledge of,” whether absolutely, as in Divine knowledge, e.g., Matt.
6:8,32; John 6:6,64; 8:14; 11:42; 13:11; 18:4; 2 Cor. 11:31; 2 Pet. 2:9; Rev.
2:2,9,13,19; 3:1,8,15; or in the case of human “knowledge,” to know from
observation, e.g, 1 Thess. 1:4,5; 2:1; 2 Thess. 3:7.
The
differences between ginosko (No. 1) and oida demand consideration: (a) ginosko,
frequently suggests inception or progress in “knowledge,” while oida suggests
fullness of “knowledge,” e.g., John 8:55, “ye have not known Him” (ginosko),
i.e., begun to “know,” “but I know Him” (oida), i.e., “know Him perfectly;”
John 13:7, “What I do thou knowest not now,” i.e. Peter did not yet perceive
(oida) its significance, “but thou shalt understand,” i.e., “get to know
(ginosko), hereafter;” John 14:7, “If ye had known Me” (ginosko), i.e., “had
definitely come to know Me,” “ye would have known My Father also” (oida), i.e.,
“would have had perception of:” “from henceforth ye know Him” (ginosko), i.e.,
having unconsciously been coming to the Father, as the One who was in Him, they
would now consciously be in the constant and progressive experience of
“knowing” Him; in Mark 4:13, “Know ye not (oida) this parable? and how shall ye
know (ginosko) all the parables?” (RV), i.e., “Do ye not understand this
parable? How shall ye come to perceive all ...” the intimation being that the
first parable is a leading and testing one; (b) while ginosko frequently
implies an active relation between the one who “knows” and the person or thing
“known” (see No. 1, above), oida expresses the fact that the object has simply
come within the scope of the “knower's” perception; thus in Matt. 7:23 “I never
knew you” (ginosko) suggests “I have never been in approving connection with
you,” whereas in Matt. 25:12, “I know you not” (oida) suggests “you stand in no
relation to Me.”
A-3,Verb,
epiginosko
denotes (a) “to observe, fully perceive, notice attentively, discern,
recognize” (epi, “upon,” and No. 1); it suggests generally a directive, a more
special, recognition of the object “known” than does No. 1; it also may suggest
advanced “knowledge” or special appreciation; thus, in Rom. 1:32, “knowing the
ordinance of God” (epiginosko) means “knowing full well,” whereas in verse Rom.
1:21 “knowing God” (ginosko) simply suggests that they could not avoid the
perception. Sometimes epiginosko implies a special participation in the object
“known,” and gives greater weight to what is stated; thus in John 8:32, “ye
shall know the truth,” ginosko is used, whereas in 1 Tim. 4:3, “them that
believe and know the truth,” epiginosko lays stress on participation in the
truth. Cp. the stronger statement in Col. 1:6 (epiginosko) with that in 2 Cor.
8:9 (ginosko), and the two verbs in 1 Cor. 13:12, “now I know in part
(ginosko); but then shall I know (piginosko) even as also I have been known
(epiginosko),” “a knowledge which perfectly unites the subject with the object;
(b) “to discover, ascertain, determine,” e.g., Luke 7:37; 23:7; Acts 9:30;
19:34; 22:29; 28:1; in Acts 24:11 the best mss. have this verb instead of No.
1; hence the RV, “take knowledge.” J. Armitage Robinson (on Ephesians) points
out that epignosis is “knowledge directed towards a particular object,
perceiving, discerning,” whereas gnosis is knowledge in the abstract. See
ACKNOWLEDGE.
A-4,Verb,
proginosko
“to know beforehand,” is used (a) of the Divine “foreknowledge” concerning
believers, Rom. 8:29; Israel, 11:2; Christ as the Lamb of God, 1 Pet. 1:20, RV,
“foreknown” (AV, “foreordained”); (b) of human previous “knowledge,” of a
person, Acts 26:5, RV, “having knowledge of” (AV, “which knew”); of facts, 2
Pet. 3:17. See FOREKNOW.
A-5,Verb,
epistamai
“to know, know of, understand” (probably an old Middle Voice form of ephistemi,
“to set over”), is used in Mark 14:68, “understand,” which follows oida “I
(neither) know;” most frequently in the Acts, 10:28; 15:7; 18:25; 19:15,25;
20:18; 22:19; 24:10; 26:26; elsewhere, 1 Tim. 6:4; Heb. 11:8; Jas. 4:14; Jude
1:10. See UNDERSTAND.
A-6,Verb,
sunoida
sun, “with,” and No. 2, a perfect tense with a present meaning, denotes (a) “to
share the knowledge of, be privy to,” Acts 5:2; (b) “to be conscious of,”
especially of guilty consciousness, 1 Cor. 4:4, “I know nothing against (AV,
by) myself.” The verb is connected with suneidon, found in Acts 12:12; 14:6 (in
the best texts). See CONSIDER, PRIVY, WARE.
A-7,Verb,
agnoeo
“not to know, to be ignorant:” See IGNORANT.
A-8,Verb,
gnorizo
signifies (a) “to come to know, discover, know,” Phil. 1:22, “I wot (not),”
i.e., “I know not,” “I have not come to know” (the RV, marg. renders it, as
under (b), “I do not make known”); (b) “to make known,” whether (I)
communicating things “before unknown,” Luke 2:15,17; in the latter some mss.
have the verb diagnorizo (hence the AV, “made known abroad);” John 15:15, “I
have made known;” 17:26; Acts 2:28; 7:13 (1st part), see Note (3) below; Rom.
9:22,23; 16:26 (Passive Voice); 2 Cor. 8:1, “we make known (to you),” RV, AV,
“we do (you) to wit;” Eph. 1:9; 3:3,5,10 (all three in the Passive Voice);
6:19,21; Col. 1:27; 4:7,9, “shall make known” (AV, “shall declare”); 2 Pet.
1:16; or (II) reasserting things already “known,” 1 Cor. 12:3, “I give (you) to
understand” (the Apostle reaffirms what they knew); 1 Cor. 15:1, of the Gospel;
Gal. 1:11 (he reminds them of what they well knew, the ground of his claim to
Apostleship); Phil. 4:6 (Passive Voice), of requests to God. See CERTIFY,
DECLARE (Note), UNDERSTAND, WIT, WOT.
Notes:
(1) In 2 Tim. 3:10, AV, parakoloutheo, “to follow closely, follow as a standard
of conduct,” is translated “hast fully known” (RV, “didst follow”). See FOLLOW.
(2) In 2 Tim. 4:17, AV, plerophoreo, “to fulfill, accomplish,” is translated
“might be fully known” (RV, “might be fully proclaimed”). See FULFILL. (3) In
Acts 7:13, some mss. have the verb anagnorizo, “to make oneself known,” “was
made known,” instead of No. 8 (which see). (4) In Acts 7:13 (2nd part) the AV,
“was made known” translates the phrase phaneros ginomai, “to become manifest”
(RV, “became manifest”). See MANIFEST. (5) For diagnorizo, “to make known,” in
Luke 2:17, see No. 8. (6) For diagnosko, in Acts 24:22, “I will know the
uttermost of,” See DETERMINE, No. 5.
B-1,Adjective,
gnostos
a later form of gnostos (from No. 1), most frequently denotes “known;” it is
used ten times in the Acts, always with that meaning (save in Acts 4:16, where
it means “notable”); twice in the Gospel of John, John 18:15,16; in Luke 2:44;
23:49 it denotes “acquaintance;” elsewhere only in Rom. 1:19, “(that which) may
be known (of God),” lit., “the knowable of God,” referring to the physical
universe, in the creation of which God has made Himself “knowable,” that is, by
the exercise of man's natural faculties, without such supernatural revelations
as those given to Israel. See ACQUAINTANCE.
B-2,Adjective,
phaneros
“visible, manifest,” is translated “known” in Matt. 12:16; Mark 3:12. See
APPEAR, MANIFEST, OPENLY, OUTWARDLY.
B-3,Adjective,
epistemon
akin to A, No. 5, “knowing, skilled,” is used in Jas. 3:13, AV, “endued with
knowledge” (RV “understanding”).
B-4,Adjective,
agnostos
the negative of No. 1, “unknown,” is found in Acts 17:23.
C-1,Noun,
gnosis
primarily “a seeking to know, an enquiry, investigation” (akin to A, No. 1),
denotes, in the NT, “knowledge,” especially of spiritual truth; it is used (a)
absolutely, in Luke 11:52; Rom. 2:20; 15:14; 1 Cor. 1:5; 8:1 (twice),7,10,11;
13:2,8; 14:6; 2 Cor. 6:6; 8:7; 11:6; Eph. 3:19; Col. 2:3; 1 Pet. 3:7; 2 Pet.
1:5,6; (b) with an object: in respect of (1) God, 2 Cor. 2:14; 10:5; (2) the
glory of God, 2 Cor. 4:6; (3) Christ Jesus, Phil. 3:8; 2 Pet. 3:18; (4)
salvation, Luke 1:77; (c) subjectively, of God's “knowledge,” Rom. 11:33; the
word of “knowledge,” 1 Cor. 12:8; “knowledge” falsely so called, 1 Tim. 6:20.
C-2,Noun,
epignosis
akin to A, No. 3, denotes “exact or full knowledge, discernment, recognition,”
and is a strengthened form of No. 1, expressing a fuller or a full “knowledge,”
a greater participation by the “knower” in the object “known,” thus more
powerfully influencing him. It is not found in the Gospels and Acts. Paul uses
it 15 times (16 if Heb. 10:26 is included) out of the 20 occurrences; Peter 4
times, all in his 2nd Epistle. Contrast Rom. 1:28 (epignosis) with the simple
verb in Rom. 1:21. “In all the four Epistles of the first Roman captivity it is
an element in the Apostle's opening prayer for his correspondents' well-being,
Phil. 1:9; Eph. 1:17; Col. 1:9; Philem. 1:6” (Lightfoot).
It is
used with reference to God in Rom. 1:28; 10:2; Eph. 1:17; Col. 1:10; 2 Pet.
1:3; God and Christ, 2 Pet. 1:2; Christ, Eph. 4:13; 2 Pet. 1:8; 2:20; the will
of the Lord, Col. 1:9; every good thing, Philem. 1:6, RV (AV, “acknowledging”);
the truth, 1 Tim. 2:4; 2 Tim. 2:25, RV; 3:7; Titus 1:1, RV; the mystery of God.
Col. 2:2, RV, “(that they) may know” (AV, “to the acknowledgment of”), lit.,
“into a full knowledge.” It is used without the mention of an object in Phil.
1:9; Col. 3:10, RV, “(renewed) unto knowledge.” See ACKNOWLEDGE.
C-3,Noun,
agnosia
the negative of No. 1, “ignorance,” is rendered “no knowledge” in 1 Cor. 15:34,
RV (AV, “not the knowledge”); in 1 Pet. 2:15, ignorance. See IGNORANCE.
Note: In
Eph. 3:4, AV, sunesis, “understanding,” is translated “knowledge;” RV,
“understanding.” For kardiognostes see HEART (knowing the).