A-1,Noun, ponos
is translated “pain” in Rev. 16:10; 21:4; “pains” in Rev. 16:11. See LABOR.
A-2,Noun,
odin
“a birth pang, travail pain,” is rendered “travail,” metaphorically, in Matt.
24:8; Mark 13:8, RV (AV, “sorrows”); by way of comparison, in 1 Thess. 5:3;
translated “pains (of death),” Acts 2:24 (RV, “pangs”). See SORROW, TRAVAIL.
Cp. odino, “to travail in birth.”
B-1,Verb,
basanizo
primarily signifies “to rub on the touchstone, to put to the test” (from
basanos, “a touchstone,” a dark stone used in testing metals); hence, “to
examine by torture,” and, in general, “to distress;” in Rev. 12:2, “in pain,”
RV (AV, “pained”), in connection with parturition. See TORMENT. (In the Sept.,
1 Sam. 5:3.).
Note:
For Rom. 8:22, “travaileth in pain together,” see TRAVAIL.
· For PAINFULNESS (2 Cor. 11:27, AV) see TRAVAIL
1, zeugos
“a yoke” (akin to zeugnumi, “to yoke”), is used (a) of beasts, Luke 14:19; (b)
of a pair of anything; in Luke 2:24, of turtledoves. See YOKE.
Note: In Rev. 6:5, AV, zugos, a yoke (akin to zeugos), is translated “a
pair of balances” (RV, “a balance”). See BALANCE, YOKE.
1, aule
“a court, dwelling, palace:” see COURT.
2, praitorion
signified originally “a general's (praetor's) tent.” Then it was applied to
“the council of army officers;” then to “the official residence of the governor
of a province;” finally, to “the imperial bodyguard.” In the AV the word
appears only once, Mark 15:16, “the hall, called Praetorium” (RV, “within the court
which is the Praetorium,” marg., “palace”); in the Greek of the NT is also
occurs in Matt. 27:27, AV, “the common hall,” marg., “the governor's house;”
RV, “palace,” see marg.; John 18:28 (twice), AV, “the hall of judgment;” and
“judgment hall,” marg., “Pilate's house,” RV, “palace,” see marg.; so in Acts
23:35; in Phil. 1:13, AV, “in all the palace,” marg., “Caesar's court,” RV,
“throughout the whole praetorian guard,” marg., “in the whole Praetorium.”
“In the Gospels the term denotes the official residence in Jerusalem of
the Roman governor, and the various translations of it in our versions arose
from a desire either to indicate the special purpose for which that residence
was used on the occasion in question, or to explain what particular building was
intended. But whatever building the governor occupied was the Praetorium. It is
most probable that in Jerusalem he resided in the well-known palace of Herod.
... Pilate's residence has been identified with the castle of Antonia, which
was occupied by the regular garrison. The probability is that it was the same
as Herod's palace. Herod's palace in Caesarea was used as the Praetorium there,
and the expression in Acts 23:35, marg., 'Herod's praetorium,' is abbreviated
from 'the praetorium of Herod's palace.'“ (Hastings' Bib. Dic.).
In Phil. 1:13, marg., “the whole Praetorium” has been variously
explained. It has been spoken of as “the palace,” in connection with Phil.
4:22, where allusion is made to believers who belong to Caesar's household.
Others have understood it of the barracks of the “praetorian” guard, but
Lightfoot shows that this use of the word cannot be established, neither can it
be regarded as referring to the barracks of the “palace” guard. The phrase “and
to all the rest” in Phil. 1:13 indicates that persons are meant. Mommsen,
followed by Ramsay (St. Paul the Traveller, p. 357) regards it as improbable
that the Apostle was committed to the “praetorian” guard and holds the view
that Julius the centurion, who brought Paul to Rome, belonged to a corps
drafted from legions in the provinces, whose duty it was to supervise the corn
supply and perform police service, and that Julius probably delivered his
prisoners to the commander of his corps. Eventually Paul's case came before the
praetorian council, which is the “praetorium” alluded to by the Apostle, and
the phrase “to all the rest” refers to the audience of the trial.
Note: Some scholars, believing that this Epistle was written during an
Ephesian imprisonment, take the “Praetorium” here to be the residence in
Ephesus of the proconsul of the province of Asia, and “Caesar's household” to
be the local imperial civil service (Deissmann etc.).
1, chloros
“pale green,” is translated “pale” (of a horse) in Rev. 6:8, symbolizing death.
See GREEN.
· Note: For rhapizo, “to strike with a rod or with the palm of the hand,” Matt. 26:67 (cp. 5:39), see SMITE. For rhapisma, “a blow,” with didomi, “to give,” translated “did strike (and, struck) ... with the palm of his hand” (AV, in Mark 14:65; John 18:22), see BLOW.
1, phoinix
denotes “the date palm;” it is used of “palm” trees in John 12:13, from which
branches were taken; of the branches themselves in Rev. 7:9. The “palm” gave
its name to Phoenicia and to Phoenix in Crete, Acts 27:12, RV. Jericho was the
city of “palm trees,” Deut. 34:3; Judg. 1:16; 3:13; 2 Chron. 28:15. They were
plentiful there in the time of Christ.
A-1,Adjective,
paralutikos
“paralytic, sick of the palsy,” is found in Matt. 4:24 (RV, “palsied”); 8:6;
9:2 (twice),6; Mark 2:3,4,5,9,10; in some mss. Luke 5:24 (see B).
<B-1,Verb,3886,paraluo>
lit., “to loose from the side,” hence, “to set free,” is used in the Passive
Voice of “being enfeebled by a paralytic stroke, palsied,” Luke 5:18, RV,
“palsied” (AV, “taken with a palsy”); Luke 5:24 (ditto), in the best mss.; Acts
8:7 (ditto); 9:33, RV, “he was palsied” (AV, “was sick of the palsy”); Heb.
12:12, RV, “palsied (knees),” AV, “feeble.” See FEEBLE.
· For PANGS, Acts 2:24, RV, see PAIN
1, chartes
“a sheet of paper made of strips of papyrus” (whence Eng., “paper”), Eng.,
“chart,” “charter,” etc.; the word is used in 2 John 1:12. The papyrus reed
grew in ancient times in great profusion in the Nile and was used as a material
for writing. From Egypt its use spread to other countries and it was the
universal material for writing in general in Greece and Italy during the most
flourishing periods of their literature.
The pith of the stem of the plant was cut into thin strips, placed side
by side to form a sheath. Another layer was laid upon this at right angles to
it. The two layers were united by moisture and pressure and frequently with the
addition of glue. The sheets, after being dried and polished, were ready for
use. Normally, the writing is on that side of the papyrus on which the fibers
lie horizontally, parallel to the length of the roll, but where the material
was scarce the writer used the other side also (cp. Rev. 5:1). Papyrus
continued to be used until the seventh cent., A.D., when the conquest of Egypt
by the Arabs led to the disuse of the material for literary purposes and the
use of vellum till the 12th century.
1, parabole
lit. denotes “a placing beside” (akin to paraballo, “to throw” or “lay beside,
to compare”). It signifies “a placing of one thing beside another” with a view
to comparison (some consider that the thought of comparison is not necessarily
contained in the word). In the NT it is found outside the Gospels, only in Heb.
9:9; 11:19. It is generally used of a somewhat lengthy utterance or narrative
drawn from nature or human circumstances, the object of which is to set forth a
spiritual lesson, e.g., those in Matt. 13 and Synoptic parallels; sometimes it
is used of a short saying or proverb, e.g., Matt. 15:15; Mark 3:23; 7:17; Luke
4:23; 5:36; 6:39. It is the lesson that is of value; the hearer must catch the
analogy if he is to be instructed (this is true also of a proverb). Such a
narrative or saying, dealing with earthly things with a spiritual meaning, is
distinct from a fable, which attributes to things what does not belong to them
in nature.
Christ's “parables” most frequently convey truths connected with the
subject of the kingdom of God. His withholding the meaning from His hearers as
He did from the multitudes, Matt. 13:34, was a Divine judgment upon the
unworthy.
Two dangers are to be avoided in seeking to interpret the “parables” in
Scripture, that of ignoring the important features, and that of trying to make
all the details mean something.
2, paroima
denotes “a wayside saying” (from paroimos, “by the way”), “a byword,” “maxim,”
or “problem,” 2 Pet. 2:22. The word is sometimes spoken of as a “parable,” John
10:6, i.e., a figurative discourse (RV marg., “proverb”); see also John
16:25,29, where the word is rendered “proverbs” (marg. “parables”) and
“proverb.”
1, paradeisos
is an Oriental word, first used by the historian Xenophon, denoting “the parks
of Perisian kings and nobles.” It is of Persian origin (Old Pers. pairidaeza,
akin to Gk. peri, “around,” and teichos, “a wall”) whence it passed into Greek.
See the Sept., e.g., in Neh. 2:8; Eccl. 2:5; Song of Sol. 4:13. The Sept.
translators used it of the garden of Eden, Gen. 2:8, and in other respects,
e.g., Num. 24:6; Isa. 1:30; Jer. 29:5; Ezek. 31:8,9.
In Luke 23:43, the promise of the Lord to the repentant robber was
fulfilled the same day; Christ, at His death, having committed His spirit to
the Father, went in spirit immediately into Heaven itself, the dwelling place
of God (the Lord's mention of the place as “paradise” must have been a great
comfort to the malefactor; to the oriental mind it expressed the sum total of
blessedness). Thither the Apostle Paul was caught up, 2 Cor. 12:4, spoken of as
“the third heaven” (ver. 3 does not introduce a different vision), beyond the
heavens of the natural creation (see Heb. 4:14, RV, with reference to the
Ascension). The same region is mentioned in Rev. 2:7, where the “tree of life,”
the figurative antitype of that in Eden, held out to the overcomer, is spoken
of as being in “the Paradise of God” (RV), marg., “garden,” as in Gen. 2:8.
· For PARCEL see GROUND, No. 4
1, membrana
is a Latin word, properly an adjective, from membrum, “a limb,” but denoting
“skin, parchment.” The Eng. word “parchment” is a form of pergamena, an
adjective signifying “of Pergamum,” the city in Asia Minor where “parchment”
was either invented or brought into use. The word membrana is found in 2 Tim. 4:13,
where Timothy is asked to bring to the Apostle “the books, especially the
parchments.” The writing material was prepared from the skin of the sheep or
goat. The skins were first soaked in lime for the purpose of removing the hair,
and then shaved, washed, dried, stretched and ground or smoothed with fine
chalk or lime and pumice stone. The finest kind is called “vellum,” and is made
from the skins of calves or kids.
1, goneus
“a begetter, a father” (akin to ginomai, “to come into being, become”), is used
in the plural in the NT, Matt. 10:21; Mark 13:12; six times in Luke (in Luke
2:43, RV, “His parents,” AV, “Joseph and His mother”); six in John; elsewhere,
Rom. 1:30; 2 Cor. 12:14 (twice); Eph. 6:1; Col. 3:20; 2 Tim. 3:2.
2, progonos
an adjective signifying “born before” (pro, before, and ginomai, see No. 1), is
used as a noun, in the plural, (a) of ancestors, “forefathers,” 2 Tim. 1:3; (b)
of living “parents,” 1 Tim. 5:4. See FOREFATHER.
3, pater
“a father,” is used in Heb. 11:23, in the plural, of both father and mother,
the “parents” of Moses. See FATHER.
A-1,Noun, meros
denotes (a) “a part, portion,” of the whole, e.g., John 13:8; Rev. 20:6; 22:19;
hence, “a lot” or “destiny,” e.g., Rev. 21:8; in Matt. 24:51; Luke 12:46,
“portion;” (b) “a part” as opposite to the whole, e.g., Luke 11:36; John 19:23;
21:6, “side;” Acts 5:2; 23:6; Eph. 4:16; Rev. 16:19; a party, Acts 23:9; the
divisions of a province, e.g., Matt. 2:22; Acts 2:10; the regions belonging to
a city, e.g., Matt. 15:21, RV, “parts” (AV, “coasts”); Matt. 16:13 (ditto);
Mark 8:10, AV and RV, “parts;” “the lower parts of the earth,” Eph. 4:9; this
phrase means the regions beneath the earth (see LOWER, A, No. 1); (c) “a class,”
or “category” (with en, in, “in respect of”), Col. 2:16; “in this respect,” 2
Cor. 3:10; 9:3, RV (AV, “in this behalf”). See BEHALF, COAST, CRAFT, PIECE,
PORTION, RESPECT.
A-2,Noun, meris
denotes (a) “a part” or “portion,” Luke 10:42; Acts 8:21; 2 Cor. 6:15 (RV,
“portion”); in Col. 1:12, “partakers,” lit., “unto the part of;” (b) “a
district” or “division,” Acts 16:12, RV, “district” (AV, “part”). See DISTRICT,
PARTAKER.
A-3,Noun, klima
primarily “an incline, slope” (Eng., “clime, climate”), is used of “a region,”
Rom. 15:23, AV, “parts” (RV, “regions”); 2 Cor. 11:10, AV and RV, “regions;”
Gal. 1:21 (ditto). See REGION.
A-4,Noun, eschatos
an adjective signifying “last, utmost, extreme,” is often used as a noun; in
Acts 13:47, RV, “uttermost part” (AV, “ends”). See END, LAST, LOWEST,
UTTERMOST.
A-5,Noun, topos
“a place,” is translated “parts” in Acts 16:3, RV (AV, “quarters”). See PLACE,
etc. The plural of the article, followed first by the particle men, “indeed,”
and then by de, “but,” is translated “part ... and part” in Acts 14:4.
A-6,Noun, peras
“an end, boundary,” is translated “utmost parts” in the AV of Matt. 12:42; Luke
11:31. See END, A, No. 3.
Notes: (1) Meros is used with certain perpositions in adverbial
phrases, (a) with ana, used distributively, 1 Cor. 14:27, “in turn,” RV, AV,
“by course;” (b) with kata, “according to,” Heb. 9:5, RV, “severally” (AV,
“particularly”); (c) with apo, “from,” “in part,” Rom. 11:25; 2 Cor. 1:14; 2:5
(see also MEASURE); (d) with ek, “from,” 1 Cor. 13:9,10,12; in 1 Cor. 12:27,
RV, “severally,” marg., “each in his part” (AV, “in particular”). (2) In Mark
4:38; Acts 27:41, AV, prumna, “a stern,” is translated “hinder part” (RV,
“stern”). (3) In Acts 1:17, AV, kleros, “a lot,” is translated “part” (RV,
“portion;” marg., “lot”), of that portion allotted to Judas in the ministry of
the Twelve. See INHERITANCE, LOT. (4) In Acts 1:25, where the best mss. have
topos, “a place,” RV, “(to take) the place (in this ministry),” some texts have
kleros, which the AV translates “part.” (5) In Mark 9:40, AV, the preposition
huper, “on behalf of,” is translated “on (our) part,” RV, “for (us).” (6) In 1
Pet. 4:14, AV, “on (their) part,” “on (your) part,” represents the preposition
kata, “according to,” followed by the personal pronouns; the statements are not
found in the most authentic mss. (7) In Acts 9:32, AV, the phrase dia panton,
lit., “through all,” is rendered “throughout all quarters” (RV, “throughout all
parts”). (8) In 1 Cor. 12:23, the RV has “parts” for “members;” AV and RV have
“parts” in the end of the verse; see also 1 Cor. 12:24. (9) In 2 Cor. 10:16,
the RV translates the neuter plural of the article “the parts” (AV, “the
regions”). (10) For “inward part” see INWARD.
B-1,Verb, merizo
“to divide, to distribute” (akin to A, No. 1), is translated “divided (AV,
gave) a ... part” in Heb. 7:2, RV. See DEAL.
B-2,Verb, metecho
“to partake of, share in,” Heb. 2:14: see PARTAKE.
B-3,Verb, paraginomai
“to be beside, support” (para, “beside,” ginomai, “to become”), is rendered
“took (my) part” in 2 Tim. 4:16 (AV, “stood with”); some mss. have
sunparaginomai. See COME, No. 13, GO, PRESENT (to be).
Notes: (1) In Rev. 6:8, tetartos, “a fourth,” is rendered “the fourth
part.” (2) See GREATER, HINDER, INWARD, MORE, TENTH, THIRD, UTMOST, UTTERMOST.
1, diamerizo
“to part among, to distribute,” is translated by the verb “to part” (a) in the
Middle Voice, with reference to the Lord's garments, Matt. 27:35, 1st part (in
some mss., 2nd part); Mark 15:24; Luke 23:34; John 19:24; (b) in the Active
Voice, of “the proceeds of the sale of possessions and goods,” Acts 2:45; (c)
in the Passive Voice in Acts 2:3, of the “parting asunder” (RV) of tongues like
fire (AV, “cloven”). See CLOVEN, DIVIDE, No. 7.
2, diistemi
“to set apart, separate” (dia, “apart,” histemi, “to cause to stand”), is used
in the Active Voice in Luke 24:51, RV, “He parted (from them),” AV, “was
parted.” See GO, SPACE.
3, apospao
“to draw off” or “tear away,” is used in the Passive Voice in Luke 22:41, RV,
“He was parted” (AV, “was withdrawn”), lit. “He was torn away,” indicating the
reluctance with which Christ parted from the loving sympathy of the disciples.
Moulton and Milligan suggest that the ordinary use of the verb does not
encourage this stronger meaning, but since the simpler meaning is not found in
the NT, except in Acts 21:1, and since the idea of withdrawal is expressed in
Matt. by anachoreo, Luke may have used apospao here in the stronger sense. See
DRAW, A, No. 6.
4, chorizo
in Philem. 1:15, RV, “parted:” see DEPART, No. 13.
5, apochorizo
“to part from,” Acts 15:39, RV; see DEPART, No. 14.
A-1,Noun, koinonos
an adjective, signifying “having in common” (koinos, “common”), is used as a
noun, denoting “a companion, partner, partaker,” translated “partakers” in
Matt. 23:30; 1 Cor. 10:18, AV (see COMMUNION, B); 2 Cor. 1:7; Heb. 10:33, RV
(see COMPANION, No. 2); 2 Pet. 1:4; “partaker” in 1 Pet. 5:1. See PARTNER.
A-2,Noun, sunkoinonos
denotes “partaking jointly with” (sun, and No. 1), Rom. 11:17, RV, “(didst
become) partaker with them” (AV, “partakest”); 1 Cor. 9:23, RV, “a joint
partaker,” i.e., with the Gospel, as cooperating in its activity; the AV
misplaces the “with” by attaching it to the superfluous italicized pronoun
“you;” Phil. 1:7, “partakers with (me of grace),” RV, and AV marg.; not as AV
text, “partakers (of my grace);” Rev. 1:9, “partaker with (you in the
tribulation, etc.),” AV, “companion.” See COMPANION.
A-3,Noun, metochos
see FELLOW, No. 3, PARTNER.
A-4,Noun, summetochos
“partaking together with” (sun, “with,” and No. 3), is used as a noun, a joint
partaker, Eph. 3:6, RV, “fellow partakers” (AV, “partakers”); in Eph. 5:7, RV
and AV, “partakers.”
Notes: (1) For antilambano, “to partake of,” rendered “partakers” in 1
Tim. 6:2, AV, see B, No. 4. (2) For the phrase “to be partakers,” Col. 1:12,
see PART, A, No. 2.
B-1,Verb, koinoneo
“to have a share of, to share with, take part in” (akin to A, No. 1), is
translated “to be partaker of” in 1 Tim. 5:22; Heb. 2:14 (1st part), AV, “are
partakers of,” RV, “are sharers in” (for the 2nd part see No. 3); 1 Pet. 4:13;
2 John 1:11, RV, “partaketh in” (AV, “is partaker of”); in the Passive Voice in
Rom. 15:27. See COMMUNICATE, DISTRIBUTE.
B-2,Verb, sunkoinoneo
see FELLOWSHIP, B, No. 2.
B-3,Verb, metecho
“to partake of, share in” (meta, “with,” echo, “to have”), akin to A, No. 3, is
translated “of partaking” in 1 Cor. 9:10, RV (AV, “be partaker of”); “partake
of” in 1 Cor. 9:12, RV (AV, “be partakers of”); so in 1 Cor. 10:17,21; in 1
Cor. 10:30 “partake;” in Heb. 2:14, the AV “took part of” is awkard; Christ
“partook of” flesh and blood, RV; cp. No. 1 in this verse; in Heb. 5:13,
metaphorically, of receiving elementary spiritual teaching, RV, “partaketh of
(milk),” AV, “useth;” in Heb. 7:13, it is said of Christ (the antitype of
Melchizedek) as “belonging to” (so RV) or “partaking of” (RV marg.) another
tribe than that of Levi (AV, “pertaineth to”). See PERTAIN, USE. See PARTNER,
Note.
B-4,Verb, antilambano
“to take hold of, to lay hold of” something before one, has the meaning “to
partake of” in 1 Tim. 6:2, RV, “partake of,” marg., “lay hold of,” AV, “are ...
partakers of” (anti, “in return for,” lambano, “to take or receive”); the
benefit mentioned as “partaken” of by the masters would seem to be the improved
quality of the service rendered; the benefit of redemption is not in view here.
See HELP.
B-5,Verb, metalambano
“to have, or get, a share of,” is translated “to be partaker (or partakers) of”
in 2 Tim. 2:6; Heb. 12:10. See EAT, HAVE, RECEIVE, TAKE.
B-6,Verb, summerizo
primarily, “to distribute in shares” (sun, “with,” meros, “a part”), in the
Middle Voice, “to have a share in,” is used in 1 Cor. 9:13, AV, “are partakers
with (the altar),” RV, “have their portion with,” i.e., they feed with others
on that which, having been sacrificed, has been placed upon an altar; so the
believer feeds upon Christ (who is the altar in Heb. 13:10).
A-1,Verb, diakrino
“to separate, distinguish, discern, judge, decide” (dia, “asunder,” krino, “to
judge”), also came to mean “to be divided in one's mind, to hesitate, doubt,”
and had this significance in Hellenistic Greek (though not so found in the
Sept.). For the AV, “are ye (not) partial” in Jas. 2:4, see DIVIDE, No. 4.
“'This meaning seems to have had its beginning in near proximity to
Christianity.' It arises very naturally out of the general sense of making
distinctions” (Moulton and Milligan).
B-1,Noun, prosklisis
denotes “inclination” (pros, “towards,” klino, “to lean”); it is used with kata
in 1 Tim. 5:21, lit., “according to partiality.”
C-1,Adjective, adiakritos
primarily signifies “not to be parted” (a, negative, and an adjectival form
akin to A), hence, “without uncertainty,” or “indecision,” Jas. 3:17, AV,
“without partiality” (marg. “wrangling”), RV, “without variance” (marg., “Or,
doubtfulness Or, partiality”). See VARIANCE. In the Sept., Prov. 25:1.
· For PARTICULAR and PARTICULARLY see EVERY, No. 3, SEVERALLY
· For PARTING see HIGHWAY
1,
phragmos
primarily “a fencing in” (akin to phrasso, “to fence in, stop, close”), is used
metaphorically in Eph. 2:14, of “the middle wall of partition;” “the partition”
is epexegetic of “the middle wall,” namely, the “partition” between Jew and
Gentile. J. A. Robinson suggests that Paul had in mind the barrier between the
outer and inner courts of the Temple, notices fixed to which warned Gentiles
not to proceed further on pain of death (see Josephus, Antiq. xv. 11. 5; B. J.
v. 5. 2; vi. 2. 4; cp. Acts 21:29). See HEDGE.
· Notes: (1) In the statement “I partly believe it,” 1 Cor. 11:18, “partly” represents the phrase “meros (part) ti (some),” used adverbially, i.e., “in some part,” “in some measure,” (2) In Heb. 10:33, “partly ... partly” is a translation of the antithetic phrases “touto men,” (“this indeed,”) and “touto de,” (“but this,”), i.e., “on the one hand ... and on the other hand.”
1, koinonos
an adjective, signifying “having in common” (koinos), is used as a noun,
“partners” in Luke 5:10, “partner” in 2 Cor. 8:23; Philem. 1:17 (in spiritual
life and business). See COMMUNION, B, COMPANION, No. 2, PARTAKER.
2, metochos
an adjective, signifying “having with, sharing,” is used as a noun, “partners”
in Luke 5:7. See FELLOW, PARTAKER.
Note: Koinonos stresses the fact of having something in common,
metochos, “the fact of sharing;” the latter is less thorough in effect than the
former.
1, parerchomai
from para, “by,” erchomai, “to come” or “go,” denotes (I), literally, “to pass,
pass by,” (a) of persons, Matt. 8:28; Mark 6:48; Luke 18:37; Acts 16:8; (b) of
things, Matt. 26:39,42; of time, Matt. 14:15; Mark 14:35; Acts 27:9, AV, “past”
(RV, “gone by”); 1 Pet. 4:3; (II), metaphorically, (a) “to pass away, to
perish,” Matt. 5:18; 24:34,35; Mark 13:30,31; Luke 16:17; 21:32,33; 2 Cor.
5:17; Jas. 1:10; 2 Pet. 3:10; (b) “to pass by, disregard, neglect, pass over,”
Luke 11:42; 15:29, “transgressed.” For the meaning “to come forth or come,” see
Luke 12:37; 17:7, RV (Acts 24:7 in some mss.). See COME, No. 9.
2, dierchomai
denotes “to pass through or over,” (a) of persons, e.g., Matt. 12:43, RV,
“passeth (AV, walketh) through;” Mark 4:35, AV, “pass (RV, go) over;” Luke
19:1,4; Heb. 4:14, RV, “passed through” (AV “into”); Christ “passed through”
the created heavens to the throne of God; (b) of things, e.g., Matt. 19:24, “to
go through;” Luke 2:35, “shall pierce through” (metaphorically of a sword). See
COME, No. 5.
3, aperchomai
“to go away,” is rendered “to pass” in Rev. 9:12; 11:14; “passed away” in Rev.
21:4. See DEPART, No. 4.
4, proerchomai
“to go forward,” is translated “passed on” in Acts 12:10. See GO.
5, antiparerchomai
denotes “to pass by opposite to” (anti, “over against,” and No. 1), Luke
10:31,32.
6, diabaino
“to step across, cross over,” is translated “to pass” in Luke 16:26 (of
“passing” across the fixed gulf: for the AV in the 2nd part of the ver., see
No. 13); in Heb. 11:29, “passed through.” See COME, No. 18.
7, metabaino
“to pass over from one place to another” (meta, implying change), is translated
“we have passed out of” (AV, “from”) in 1 John 3:14, RV, as to the change from
death to life. See REMOVE, No. 1.
8, anastrepho
lit., “to turn back” (ana, “back,” strepho, “to turn”), in the Middle Voice,
“to conduct oneself, behave, live,” is translated “pass (the time)” in 1 Pet.
1:17. See ABIDE, No. 8.
9, parago
“to pass by, pass away,” in Matt. 9:9, RV, “passed by” (AV, “forth”), is used
in the Middle Voice in 1 John 2:8, RV, “is passing away” (AV, “is past”), of
the “passing” of spiritual darkness through the light of the Gospel, and in 1
John 2:17 of the world. See DEPART, No. 2.
10, paraporeuomai
primarily, “to go beside, accompany” (para, “beside,” poreuomai, “to proceed”),
denotes “to go past, pass by,” Matt. 27:39; Mark 9:30, “passed through” (some
mss. have poreuomai); Mark 11:20; 15:29; in Mark 2:23, “going ... through.” See
GO.
11, diaporeuomai
“to pass across, journey through,” is used in the Middle Voice, translated
“pass by” in Luke 18:36, AV, RV, “going by.” See GO.
12, huperballo
in Eph. 3:19, “passeth:” see EXCEED, A, No. 1.
13, huperecho
“passeth” in Phil. 4:7: see BETTER (be), No. 4.
14, diaperao
“to pass over, cross over” (used in Luke 16:26, 2nd part: see No. 6): see
CROSS.
15, diodeuo
“to travel through, or along” (dia, “through,” hodos “a way”), is translated
“they had passed through” in Acts 17:1, lit., “having passed through;” in Luke
8:1, “He went about,” RV (AV, “throughout”).
16, choreo
used intransitively, signifies “to make room, retire, pass;” in Matt. 15:17,
RV, “passeth (into the belly),” AV, “goeth.” See COME, No. 24.
17, katargeo
is translated “was passing away” in 2 Cor. 3:7 (AV, “was to be done away”);
“passeth away” in 2 Cor. 3:11, RV (AV, “is done away”). See ABOLISH.
18, paroichomai
“to have passed by, to be gone by,” is used in Acts 14:16, of past generations,
AV, “(in times) past,” RV, “(in the generations) gone by.”
Notes: (1) Ginomai, “to become, take place,” is often translated “to
come to pass;” frequently in the Synoptic Gospels and Acts (note the RV of Luke
24:21); elsewhere in John 13:19; 14:22, RV, “(what) is come to pass...?” AV,
“(how) is it...?;” John 14:29 (twice); 1 Thess. 3:4; Rev. 1:1. (2) In Acts
2:17,21; 3:23; Rom. 9:26, the AV translates the future of eimi, “to be,” “it
shall come to pass” (RV, “it shall be”). (3) In Acts 5:15, AV, erchomai, “to
come,” is translated “passing by” (RV, “came by”). (4) For the AV, “passing” in
Acts 27:8, see COASTING, C. (5) In Mark 6:35; AV, “the time is far passed” (RV,
“the day is...far spent”) is, lit., “the hour is much (polus).” (6) For
huperakmos in 1 Cor. 7:36, RV, “past the flower of her age,” see FLOWER.
1, paresis
primarily “a letting go, dismissal” (akin to pariemi, “to let alone, loosen”),
denotes “a passing by” or “praetermission (of sin),” “a suspension of
judgment,” or “withholding of punishment,” Rom. 3:25, RV, “passing over” (AV,
“remission”), with reference to sins committed previously to the propitiatory
sacrifice of Christ, the “passing by” not being a matter of Divine disregard
but of forbearance.
A-1,Noun, pathema
“a suffering” or “a passive emotion,” is translated “passions” in Rom. 7:5, RV,
“(sinful) passions,” AV, “motions,” and Gal. 5:24, RV; see AFFECTION, A, No. 3,
AFFLICT, B, No. 3.
A-2,Noun, pathos
see AFFECTION, A, No. 1.
B-1,Verb, pascho
“to suffer,” is used as a noun, in the aorist infinitive with the article, and
translated “passion” in Acts 1:3, of the suffering of Christ at Calvary. See
SUFFER.
C-1,Adjective, homoiopathes
“of like feelings or affections” (homoios, “like,” and A, No. 2; Eng.,
“homeopathy”), is rendered “of like passions” in Acts 14:15 (RV marg.,
“nature”); in Jas. 5:17, RV, ditto (AV, “subject to like passions”).
1, pascha
the Greek spelling of the Aramaic word for the Passover, from the Hebrew
pasach, “to pass over, to spare,” a feast instituted by God in commemoration of
the deliverance of Israel from Egypt, and anticipatory of the expiatory
sacrifice of Christ. The word signifies (I) “the Passover Feast,” e.g., Matt.
26:2; John 2:13,23; 6:4; 11:55; 12:1; 13:1; 18:39; 19:14; Acts 12:4; Heb.
11:28; (II) by metonymy, (a) “the Paschal Supper,” Matt. 26:18,19; Mark 14:16;
Luke 22:8,13; (b) “the Paschal lamb,” e.g., Mark 14:12 (cp. Exod. 12:21); Luke
22:7; (c) “Christ Himself,” 1 Cor. 5:7.
A-1,Verb, ginomai>
“to become, come to pass,” is translated “was past” in Luke 9:36, AV, and RV
marg. (RV, “came”), of the voice of God the Father at the Transfiguration; “is
past,” 2 Tim. 2:18.
A-2,Verb, diaginomai
dia, “through,” a stronger form than No. 1, used of time, denotes “to
intervene, elapse, pass,” Mark 16:1, “was past;” Acts 25:13, RV, “were passed;”
Acts 27:9, “was spent.”
A-3,Verb, proginomai
“to happen before” (pro, before, and No. 1), is used in Rom. 3:25, AV, “that
are past” (RV, “done aforetime”), of sins committed in times previous to the
atoning sacrifice of Christ (see PASSING OVER).
Note: For the past tense of the verb “to pass,” see PASS, e.g., Nos. 1
and 17.
B-1,Particle, pote
“once, formerly, sometime,” is translated “in time (or times) past,” in Rom.
11:30; Gal. 1:13; Gal 1:23, AV (RV, “once”); Eph. 2:2,11 (RV, “aforetime”);
Eph. 2:3 (RV, “once”); Philem. 1:11 (RV, “aforetime”); 1 Pet. 2:10.
1, poimen
“a shepherd, one who tends herds or flocks” (not merely one who feeds them), is
used metaphorically of Christian “pastors,” Eph. 4:11. “Pastors” guide as well
as feed the flock; cp. Acts 20:28, which, with ver. 17, indicates that this was
the service committed to elders (overseers or bishops); so also in 1 Pet. 5:1,
2, “tend the flock ... exercising the oversight,” RV; this involves tender care
and vigilant superintendence. See SHEPHERD.
1, nome
denotes (a) “pasture, pasturage,” figuratively in John 10:9; (b) “grazing,
feeding,” figuratively in 2 Tim. 2:17, of the doctrines of false teachers,
lit., “their word will have feeding as a gangrene.” See EAT.
1, tribos
“a beaten track” (akin to tribo, “to rub, wear down”), “a path,” is used in
Matt. 3:3; Mark 1:3; Luke 3:4.
2, trochia
“the track of a wheel” (trochos, “a wheel;” trecho, “to run”), hence, “a track,
path,” is used figuratively in Heb. 12:13. In the Sept., Prov. 2:15;
4:11,26,27; 5:6,21; in some texts, Ezek. 27:19
A-1,Noun, hupomone
lit., “an abiding under” (hupo, “under,” meno, “to abide”), is almost
invariably rendered “patience.” “Patience, which grows only in trial, Jas. 1:3,
may be passive, i.e., == “endurance,” as, (a) in trials, generally, Luke 21:19
(which is to be understood by Matt. 24:13); cp. Rom. 12:12; Jas. 1:12; (b) in
trials incident to service in the gospel, 2 Cor. 6:4; 12:12; 2 Tim. 3:10; (c)
under chastisement, which is trial viewed as coming from the hand of God our
Father, Heb. 12:7; (d) under undeserved affliction, 1 Pet. 2:20; or active,
i.e. == “persistence, perseverance,” as (e) in well doing, Rom. 2:7 (AV,
“patient continuance”); (f) in fruit bearing, Luke 8:15; (g) in running the
appointed race, Heb. 12:1.
“Patience perfects Christian character, Jas. 1:4, and fellowship in the
patience of Christ is therefore the condition upon which believers are to be
admitted to reign with Him, 2 Tim. 2:12; Rev. 1:9. For this patience believers
are 'strengthened with all power,' Col. 1:11, 'through His Spirit in the inward
man,' Eph. 3:16.
“In 2 Thess. 3:5, the phrase “the patience of Christ,' RV, is possible
of three interpretations, (a) the patient waiting for Christ, so AV paraphrases
the words, (b) that they might be patient in their sufferings as Christ was in
His, see Heb. 12:2, (c) that since Christ is “expecting till His enemies be
made the footstool of His feet,' Heb. 10:13, so they might be patient also in
their hopes of His triumph and their deliverance. While a too rigid exegesis is
to be avoided, it may, perhaps, be permissible to paraphrase: 'the Lord teach
and enable you to love as God loves, and to be patient as Christ is patient.” *
[* From Notes on Thessalonians by Hogg and Vine, pp. 222,285.]
In Rev. 3:10, “the word of My patience” is the word which tells of
Christ's patience, and its effects in producing “patience” on the part of those
who are His (see above on 2 Thess. 3:5).
A-2,Noun, makrothumia
“long-suffering” (see B, No. 2), is rendered “patience” in Heb. 6:12; Jas.
5:10; see LONGSUFFERING.
B-1,Verb, hupomeno
akin to A, No. 1, (a) used intransitively, means “to tarry behind, still
abide,” Luke 2:43; Acts 17:14; (b) transitively, “to wait for,” Rom. 8:24 (in
some mss.), “to bear patiently, endure,” translated “patient” (present
participle) in Rom. 12:12; “ye take it patiently,” 1 Pet. 2:20 (twice). See
also under A, No. 1.
B-2,Verb, makrothumeo
akin to A, No. 2, “to be long-tempered,” is translated “to have patience,” or
“to be patient,” in Matt. 18:26,29; 1 Thess. 5:14, AV (RV, “be longsuffering”);
Jas. 5:7 (1st part, “be patient;” 2nd part, RV, “being patient,” AV, “hath long
patience”); in Heb. 6:15, RV, “having (AV, after he had) patiently endured.”
See LONGSUFFERING.
Notes: (Adjectives). (1) For epieikes, translated “patient” in 1 Tim.
3:3, AV, see GENTLE. (2) For anexikakos, translated, “patient” in 2 Tim. 2:24,
AV, see FOREBEAR.
C-1,Adjective, makrothumos
akin to A, No. 2, and B, No. 2, denotes “patiently” Acts 26:3.
1, patriarches
from patria, “a family,” and archo, “to rule,” is found in Acts 2:29; 7:8,9;
Heb. 7:4. In the Sept., 1 Chron. 24:31; 27:22; 2 Chron. 19:8; 23:20; 26:12.
A-1,Noun, tupos
is translated “pattern” in Titus 2:7, AV; Heb. 8:5 (AV and RV). See ENSAMPLE.
A-2,Noun, hupotuposis
is translated “pattern” in 1 Tim. 1:16, AV; 2 Tim. 1:13, RV. See ENSAMPLE,
FORM.
A-3,Noun, hupodeigma
is translated “patterns” in Heb. 9:23, AV. See COPY.
B-1,Adjective, antitupos
is translated “like in pattern” in Heb. 9:24, RV. See FIGURE, No. 2.
1, lithostrotos
an adjective, denoting “paved with stones” (lithos, “a stone,” and stronnuo,
“to spread”), especially of tessellated work, is used as a noun in John 19:13,
of a place near the Praetorium in Jerusalem, called Gabbatha, a Greek
transliteration of an Aramaic word. In the Sept., 2 Chron. 7:3; Esth. 1:6; Song
of Sol. 3:10.
1, apodidomi
“to give back, to render what is due, to pay,” used of various obligations in
this respect, is translated “to pay, to make payment,” in Matt. 5:26; 18:25
(twice),26,28,29,30,34; 20:8; RV (AV, “give”). See DELIVER.
<2,,5055,teleo>
“to bring to an end, complete, fulfill,” has the meaning “to pay” in Matt.
17:24; Rom. 13:6. See ACCOMPLISH.
Notes: 17:24; Rom. 23:23, AV, apodekatoo, “to tithe,” is translated “ye
pay tithe” (RV, “ye tithe”). (2) In Heb. 7:9, dekatoo (Passive Voice), “to pay
tithe,” is translated “hath paid tithes,” RV (perfect tense). See TITHE.
1, sigao
signifies (a), used intransitively, “to be silent” (from sige, “silence”),
translated “to hold one's peace,” in Luke 9:36; 18:39; 20:26; Acts 12:17; 15:13
(in Acts 15:12, “kept silence;” similarly rendered in 1 Cor. 14:28,30, AV,
“hold his peace,” 1 Cor. 14:34); (b) used transitively, “to keep secret;” in
the Passive Voice, “to be kept secret,” Rom. 16:25, RV, “hath been kept in
silence.” See SECRET, SILENCE.
2, siopao
“to be silent or still, to keep silence” (from siope, “silence”), is translated
“to hold one's peace,” in Matt. 20:31; 26:63; Mark 3:4; 9:34; 10:48; 14:61;
Luke 19:40; Acts 18:9; in the Lord's command to the sea, in Mark 4:39, it is
translated “peace” (for the next word “be still” see No. 4); in Luke 1:20, RV,
“thou shalt be silent” (AV, “dumb”). See DUMB, B.
3, hesuchazo
signifies “to be still;” it is used of “holding one's peace,” being “silent,”
Luke 14:4; Acts 11:18; 21:14, “we ceased.” See CEASE, A, No. 3, QUIET.
4, phimoo
“to muzzle,” is used metaphorically in the Passive Voice, in Mark 1:25; Luke
4:35, “hold thy peace;” in Mark 4:39, “be still.” See MUZZLE.
A-1,Noun, eirene
“occurs in each of the books of the NT, save 1 John and save in Acts 7:26
['(at) one again'] it is translated “peace” in the RV. It describes (a)
harmonious relationships between men, Matt. 10:34; Rom. 14:19; (b) between
nations, Luke 14:32; Acts 12:20; Rev. 6:4; (c) friendliness, Acts 15:33; 1 Cor.
16:11; Heb. 11:31; (d) freedom from molestation, Luke 11:21; 19:42; Acts 9:31
(RV, 'peace,' AV, 'rest'); 16:36; (e) order, in the State, Acts 24:2 (RV,
'peace,' AV, 'quietness'); in the churches, 1 Cor. 14:33; (f) the harmonized
relationships between God and man, accomplished through the gospel, Acts 10:36;
Eph. 2:17; (g) the sense of rest and contentment consequent thereon, Matt.
10:13; Mark 5:34; Luke 1:79; 2:29; John 14:27; Rom. 1:7; 3:17; 8:6; in certain
passages this idea is not distinguishable from the last, Rom. 5:1.” * [* From
Notes on Thessalonians by Hogg and Vine, p. 154.]
“The God of peace” is a title used in Rom. 15:33; 16:20; Phil. 4:9; 1
Thess. 5:23; Heb. 13:20; cp. 1 Cor. 14:33; 2 Cor. 13:11. The corresponding Heb.
word shalom primarily signifies “wholeness:” see its use in Josh. 8:31,
“unhewn;” Ruth 2:12, “full;” Neh. 6:15, “finished;” Isa. 42:19, marg., “made
perfect.” Hence there is a close connection between the title in 1 Thess. 5:23
and the word holokleros, “entire,” in that verse. In the Sept. shalom is often
rendered by soteria, “salvation, e.g., Gen. 26:31; 41:16; hence the
“peace-offering” is called the “salvation offering.” Cp. Luke 7:50; 8:48. In 2
Thess. 3:16, the title “the Lord of peace” is best understood as referring to
the Lord Jesus. In Acts 7:26, “would have set them at one” is, lit., “was
reconciling them (conative imperfect tense, expressing an earnest effort) into
peace.”
B-1,Verb, eireneuo
primarily, “to bring to peace, reconcile,” denotes in the NT, “to keep peace or
to be at peace:” in Mark 9:50, RV, the Lord bids the disciples “be at peace”
with one another, gently rebuking their ambitious desires; in Rom. 12:18 (RV,
“be at peace,” AV, “live peaceably”) the limitation “if it be possible, as much
as in you lieth,” seems due to the phrase “with all men,” but is not intended
to excuse any evasion of the obligation imposed by the command; in 2 Cor. 13:11
it is rendered “live in peace,” a general exhortation to believers; in 1 Thess.
5:13, “be at peace (among yourselves).”
B-2,Verb, eirenopoieo
“to make peace” (eirene, and poieo, “to make”), is used in Col. 1:20. In the
Sept., Prov. 10:10.
C-1,Adjective, eirenikos
akin to A, denotes “peaceful.” It is used (a) of the fruit of righteousness,
Heb. 12:11, “peaceable” (or “peaceful”) because it is produced in communion
with God the Father, through His chastening; (b) of “the wisdom that is from
above,” Jas. 3:17.
Note: In 1 Tim. 2:2, AV, hesuchios, “quiet,” is translated “peaceable”
(RV, “quiet”).
1, eirenopoios
an adjective signifying peace making (eirene, and poieo, “to make”), is used in
Matt. 5:9, “peacemakers.” Cp. PEACE, B, No. 2.
1, margarites
“a pearl” (Eng., Margaret), occurs in Matt. 7:6 (proverbially and
figuratively); 13:45,46; 1 Tim. 2:9; Rev. 17:4; 18:12,16; 21:21 (twice).
· For PECULIAR see POSSESSION, B, No. 3, and C
1, kalamos
“a reed, reed pipe, flute, staff, measuring rod,” is used of a “writing-reed”
or “pen” in 3 John 1:13. This was used on papyrus. Different instruments were
used on different materials; the kalamos may have been used also on leather.
“Metal pens in the form of a reed or quill have been found in the so-called
Grave of Aristotle at Eretria.” See REED.
1, denarion
a Roman coin, a denarius, a little less than the value of the Greek drachme
(see PIECE), now estimated as amounting to about 9 1/2d. in the time of our
Lord, occurs in the singular, e.g., Matt. 20:2; 22:19; Mark 12:15; Rev. 6:6; in
the plural, e.g., Matt. 18:28; Mark 14:5; Luke 7:41; 10:35; John 12:5; “pennyworth”
in Mark 6:37; John 6:7, lit., “(loaves of two hundred) pence.” Considering the
actual value, “shilling” would have been a more accurate translation, as
proposed by the American translators, retaining “penny” for the as, and
“farthing” for the quadrans.
1, pentekostos
an adjective denoting “fifieth,” is used as a noun, with “day” understood,
i.e., the “fifieth” day after the Passover, counting from the second day of the
Feast, Acts 2:1; 20:16; 1 Cor. 16:8. For the Divine instructions of Israel see
Exod. 23:16; 34:22; Lev. 23:15-21; Num. 28:26-31; Deut. 16:9-11.
· For PENURY (Luke 21:4, AV, RV, “want”) see LACK
1, laos
is used of (a) “the people at large,” especially of people assembled, e.g.,
Matt. 27:25; Luke 1:21; 3:15; Acts 4:27; (b) “a people of the same race and
language,” e.g., Rev. 5:9; in the plural, e.g., Luke 2:31; Rom. 15:11; Rev.
7:9; 11:9; especially of Israel, e.g., Matt. 2:6; 4:23; John 11:50; Acts 4:8;
Heb. 2:17; in distinction from their rulers and priests, e.g., Matt. 26:5; Luke
20:19; Heb. 5:3; in distinction from Gentiles, e.g., Acts 26:17,23; Rom. 15:10;
(c) of Christians as the people of God, e.g., Acts 15:14; Titus 2:14; Heb. 4:9;
1 Pet. 2:9.
2, ochlos
“a crowd, throng:” see CROWD, MULTITUDE.
3, demos
“the common people, the people generally” (Eng., “demagogue,” “democracy,”
etc.), especially the mass of the “people “ assembled in a public place, Acts
12:22; 17:5; 19:30,33.
4, ethnos
denotes (a) “a nation,” e.g., Matt. 24:7; Acts 10:35; “the Jewish people,”
e.g., Luke 7:5; Acts 10:22; 28:19; (b) in the plural, “the rest of mankind” in
distinction from Israel or the Jews, e.g., Matt. 4:15; Acts 28:28; (c) “the
people of a city,” Acts 8:9; (d) Gentile Christians, e.g., Rom. 10:19; 11:13;
15:27; Gal. 2:14. See GENTILES, NATION.
5, anthropos
“man,” without distinction of sex (cp. aner, “a male”), is translated “people”
in John 6:10, RV (AV, “men”).
A-1,Adverb, tacha
primarily “quickly” (from tachus, “quick”), signifies “peradventure” in Rom.
5:7; in Philem. 1:15, “perhaps.” See PERHAPS.
B-1,Conjunction, mepote
often written as two words, usually signifies “lest ever, lest haply, haply;”
in indirect questions, “if haply” or “whether haply,” e.g., Luke 3:15, RV; in
Matt. 25:9, RV, “peradventure” (AV, “lest”); “if peradventure,” in 2 Tim. 2:25.
See HAPLY.
1, ginosko
“to know by experience and observation,” is translated “to perceive” in Matt.
12:15, RV (AV, “knew”); Matt. 16:8; 21:45; 22:18; 26:10, RV, (AV,
“understood”); Mark 8:17; 12:12; 15:10, RV (AV, “knew”); so Luke 9:11; 18:34;
in Luke 7:39, RV (AV, “known”); Luke 20:19 (cp. No. 7 in ver. 23); John 6:15;
8:27, RV (AV, “understood”); John 16:19, RV (AV, “knew”); Acts 23:6; Gal. 2:9;
in 1 John 3:16, AV, “perceive” (RV, “know,” perfect tense, lit., “we have
perceived,” and therefore “know”). See KNOW.
2, epiginosko
a strengthened form of No. 1, “to gain a full knowledge of, to become fully
acquainted with,” is translated “to perceive” in Mark 5:30, RV (AV, “Knowing”);
Luke 1:22; 5:22; Acts 19:34, RV (AV, “knew”). See ACKNOWLEDGE, KNOW.
3, eidon
(akin to oida, “to know”), an aorist form used to supply that tense of horao,
“to see,” is translated “to perceive” in Matt. 13:14; Mark 4:12; Acts 28:26; in
Luke 9:47, AV (RV, “saw”); in Acts 14:9, AV, “perceiving” (RV, “seeing”). See
BEHOLD, No. 1.
4, theoreo
“to be a spectator of, look at, discern,” is translated “to perceive” in John
4:19 (indicating the woman's earnest contemplation of the Lord); so Acts 17:22;
in John 12:19, RV, “behold” (AV, “perceive ye”). See BEHOLD, No. 6.
5, aisthanomai
“to perceive, to notice, understand,” is used in Luke 9:45, RV, “(that they
should not) perceive,” AV, “(that) they perceived ... (not).”
6, noeo
“to perceive with the mind, to understand,” is translated “to perceive” in
Matt. 15:17, RV (AV, “understand”); so 16:9,11; John 12:40; Rom. 1:20; Eph.
3:4; in Mark 7:18; 8:17, AV and RV, “perceive.” See CONSIDER, No. 4.
7, katanoeo
a strengthened form of No. 6, “to take note of, consider carefully,” is
translated “to perceive” in Luke 6:41, AV (RV, “considerest”); Luke 20:23; Acts
27:39, RV (AV, “discovered”). See BEHOLD, No. 11.
8, katalambano
“to lay hold of, apprehend, comprehend,” is translated “to perceive” in Acts
4:13; 10:34. See APPREHEND, No. 1.
Notes: (1) In Mark 12:28 the best mss. have oida, “to know” (so RV),
for eidon, “to see, perceive” (AV). (2) In Acts 8:23, AV, horao, “to see,” is
translated “I perceive” (RV, “I see”). (3) In 2 Cor. 7:8, AV, blepo, “to look
at, consider, see,” is translated “I perceive” (RV, “I (see”). (4) In Acts
23:29, AV, heurisko, “to see”). (4) In Acts 23:29, AV, heurisko, “to find,” is
translated “perceived” (RV, “found”).
· For PERDITION see DESTRUCTION, No. 1
A-1,Adjective,
teleios
signifies “having reached its end” (telos), “finished, complete, perfect.” It
is used (I) of persons, (a) primarily of physical development, then, with
ethical import, “fully grown, mature,” 1 Cor. 2:6; 14:20 (“men;” marg., “of
full age”); Eph. 4:13; Phil. 3:15; Col. 1:28; 4:12; in Heb. 5:14, RV,
“fullgrown” (marg., “perfect”), AV, “of full age” (marg., “perfect”); (b)
“complete,” conveying the idea of goodness without necessary reference to
maturity or what is expressed under (a), Matt. 5:48; 19:21; Jas. 1:4 (2nd
part); 3:2. It is used thus of God in Matt. 5:48; (II) of “things, complete,
perfect,” Rom. 12:2; 1 Cor. 13:10 (referring to the complete revelation of
God's will and ways, whether in the completed Scriptures or in the hereafter);
Jas. 1:4 (of the work of patience); Jas 1:25; 1 John 4:18.
A-2,Adjective, teleioteros
the comparative degree of No. 1, is used in Heb. 9:11, of the very presence of
God.
A-3,Adjective, artios
is translated “perfect” in 2 Tim. 3:17: see COMPLETE, B.
B-1,Verb, teleioo
“to bring to an end by completing or perfecting,” is used (I) of
“accomplishing” (see FINISH, FULFILL); (II) of “bringing to completeness,” (a)
of persons: of Christ's assured completion of His earthly course, in the
accomplishment of the Father's will, the successive stages culminating in His
death, Luke 13:32; Heb. 2:10, to make Him “perfect,” legally and officially,
for all that He would be to His people on the ground of His sacrifice; cp. 5:9;
7:28, RV, “perfected” (AV, “consecrated”); of His saints, John 17:23, RV,
“perfected” (AV, “made perfect”); Phil. 3:12; Heb. 10:14; 11:40 (of
resurrection glory); 12:23 (of the departed saints); 1 John 4:18; of former
priests (negatively), Heb. 9:9; similarly of Israelites under the Aaronic
priesthood, Heb. 10:1; (b) of things, Heb. 7:19 (of the ineffectiveness of the
Law); Jas. 2:22 (of faith made “perfect” by works); 1 John 2:5, of the love of
God operating through him who keeps His word; 1 John 4:12, of the love of God
in the case of those who love one another; 1 John 4:17, of the love of God as
“made perfect with” (RV) those who abide in God, giving them to be possessed of
the very character of God, by reason of which “as He is, even so are they in
this world.”
B-2,Verb, epiteleo
“to bring through to the end” (epi, intensive, in the sense of “fully,” and
teleo, “to complete”), is used in the Middle Voice in Gal. 3:3, “are ye (now)
perfected,” continuous present tense, indicating a process, lit., “are ye now
perfecting yourselves;” in 2 Cor. 7:1, “perfecting (holiness);” in Phil. 1:6,
RV, “will perfect (it),” AV, “will perform.” See ACCOMPLISH, No. 4.
B-3,Verb, katartizo
“to render fit, complete” (artios), “is used of mending nets, Matt. 4:21; Mark
1:19, and is translated 'restore' in Gal. 6:1. It does not necessarily imply,
however, that that to which it is applied has been damaged, though it may do
so, as in these passages; it signifies, rather, right ordering and arrangement,
Heb. 11:3, 'framed;” it points out the path of progress, as in Matt. 21:16;
Luke 6:40; cp. 2 Cor. 13:9; Eph. 4:12, where corresponding nouns occur. It
indicates the close relationship between character and destiny, Rom. 9:22,
'fitted.' It expresses the pastor's desire for the flock, in prayer, Heb.
13:21, and in exhortation, 1 Cor. 1:10, RV, 'perfected' (AV, 'perfectly
joined'); 2 Cor. 13:11, as well as his conviction of God's purpose for them, 1
Pet. 5:10. It is used of the Incarnation of the Word in Heb. 10:5, 'prepare,'
quoted from Ps. 40:6 (Sept.), where it is apparently intended to describe the
unique creative act involved in the Virgin Birth, Luke 1:35. In 1 Thess. 3:10
it means to supply what is necessary, as the succeeding words show.”* [* From
Notes on Thessalonians by Hogg and Vine, p. 101. See FIT, B, No. 3.
Note: Cp. exartizo, rendered “furnished completely,” in 2 Tim. 3:17,
RV; see ACCOMPLISH, No. 1.
C-1,Adverb, akribos
accurately, is translated “perfectly” in 1 Thess. 5:2, where it suggests that
Paul and his companions were careful ministers of the Word. See ACCURATELY, and
see Note (2) below.
C-2,Adverb, akribesteron
the comparative degree of No. 1, Acts 18:26; 23:15: see CAREFULLY, EXACTLY.
C-3,Adverb, teleios
“perfectly,” is so translated in 1 Pet. 1:13, RV (AV, “to the end”), of setting
one's hope on coming grace. See END.
Notes: (1) In Rev. 3:2, AV, pleroo, “to fulfill,” is translated
“perfect” (RV, “fulfilled”). (2) For the adverb akribos in Luke 1:3, AV, see
ACCURATELY: in Acts 24:22, AV, see EXACT. (3) For the noun akribeia in Acts 22:3,
see MANNER.
A-1,Noun, katartisis
“a making fit,” is used figuratively in an ethical sense in 2 Cor. 13:9, RV,
“perfecting” (AV, “perfection”), implying a process leading to consummation
(akin to katartizo, see PERFECT, B, No. 3).
A-2,Noun, katartismos
denotes, in much the same way as No. 1, “a fitting or preparing fully,” Eph.
4:12.
A-3,Noun, teleiosis
denotes “a fulfillment, completion, perfection, and end accomplished as the
effect of a process,” Heb. 7:11; in Luke 1:45, RV, “fulfillment” (AV,
“performance”).
A-4,Noun, teleiotes
denotes much the same as No. 3, but stressing perhaps the actual accomplishment
of the end in view, Col. 3:14, “perfectness;” Heb. 6:1, “perfection.” In the
Sept., Judg. 9:16,19; Prov. 11:3; Jer. 2:2.
B-1,Verb, telesphoreo
“to bring to a completion” or “an end in view” (telos, “an end,” phero, “to
bear”), is said of plants, Luke 8:14.
1, teleo
“to finish,” is translated “performed” in Luke 2:39, AV: see ACCOMPLISH, No. 3.
2, apoteleo
“to bring to an end, accomplish,” is translated “I perform” in Luke 13:32, RV
(AV, “I do”); some mss. have No. 3; in Jas. 1:15, it is used of sin,
“fullgrown” RV (AV, “finished”). See FINISH, Note 2.
3, epiteleo
Rom. 15:28, AV, “performed” (RV, “accomplished”); 2 Cor. 8:11, AV, “perform”
(RV, “complete”); Phil. 1:6, AV, “perform” (RV, “perfect”): see ACCOMPLISH, No.
4.
4, poieo
“to do,” is translated “to perform” in Rom. 4:21; in Luke 1:72, AV (RV, “to
show”). See SHEW.
5, apodidomi
“to give back, or in full,” is translated “thou ... shalt perform” in Matt.
5:33. See DELIVER. No. 3.
Notes: (1) In Rom. 7:18, AV, katergazomai, “to work,” is translated “to
perform” (RV, “to do;” marg., “work”). (2) In Luke 1:20, AV, ginomai, “to come
to pass” (RV), is translated “shall be performed.” (3) For “performance” in
Luke 1:45, see FULFILLMENT.
1, tacha
is translated “perhaps” in Philem. 1:15. See PERADVENTURE.
2, ara
a particle, “then,” sometimes marking a result about which some uncertainty is
felt, is translated “perhaps” in Acts 8:22.
Note: In 2 Cor. 2:7, AV, pos, “anyhow,” “by any means” (RV), is
translated “perhaps.”
· For PERIL, see DANGER, Note: PERILOUS see GRIEVOUS
1, apollumi
“to destroy,” signifies, in the Middle Voice, “to perish,” and is thus used (a)
of things, e.g., Matt. 5:29,30; Luke 5:37; Acts 27:34, RV, “perish” (in some
texts pipto, “to fall,” as AV); Heb. 1:11; 2 Pet. 3:6; Rev. 18:14 (2nd part),
RV, “perished” (in some texts aperchomai, “to depart,” as AV); (b) of persons,
e.g., Matt. 8:25; John 3:15,16; 10:28; 17:12, RV, “perished” (AV, “is lost”);
Rom. 2:12; 1 Cor. 1:18, lit., “the perishing,” where the perfective force of
the verb implies the completion of the process of destruction (Moulton,
Proleg., p. 114); 1 Cor. 8:11; 15:18; 2 Pet. 3:9; Jude 1:11. For the meaning of
the word see DESTROY, No. 1.
2, sunapollumi
in the Middle Voice, denotes “to perish together” (sun, “with,” and No. 1),
Heb. 11:31.
3, apothnesko
“to die;” in Matt. 8:32 “perished,” See DIE, No. 2.
4, aphanizo
“to make unseen” (a, negative, phaino, “to cause to appear”), in the Passive
Voice, is translated “perish” in Acts 13:41 (RV, marg., “vanish away”). See
DISFIGURE.
5, diaphtheiro
“to corrupt,” is rendered “perish” in 2 Cor. 4:16, AV (RV, “is decaying”). See
CORRUPT, No. 3, DECAY.
Notes: (1) In Acts 8:20, “(thy money) perish” is a translation of a
phrase, lit, “be unto destruction,” apoleia; see DESTRUCTION, B, (II), No. 1.
(2) In Col. 2:22, “to perish” is a translation of the phrase eis pthoran, lit.,
“unto corruption;” see CORRUPT, B, No. 1. (3) For “shall utterly perish,” in 2
Pet. 2:12, AV, see CORRUPT, B, No. 1 (b).
· For PERJURED PERSON see FORSWEAR
1, sungnome
lit., “a joint opinion, mind or understanding” (sun, “with,” gnome, “an
opinion”), “a fellow feeling,” hence, “a concession, allowance,” is translated
“permission,” in contrast to “commandment,” in 1 Cor. 7:6.
1, epitrepo
lit., “to turn to” (epi, “to,” trepo, “to turn”), “to entrust,” signifies “to
permit,” Acts 26:1; 1 Cor. 14:34; 1 Cor. 16:7; 1 Tim. 2:12, RV “permit” (AV,
“suffer”); Heb. 6:3. See LEAVE.
· For PERNICIOUS, 2 Pet. 2:2, AV, see LASCIVIOUS
A-1,Verb, aporeo
is rendered “perplexed” in 2 Cor. 4:8, and in the most authentic mss. in Luke
24:4; see DOUBT, A, No. 1.
A-2,Verb, diaporeo
“was much perplexed” in Luke 9:7; see DOUBT, A, No. 2.
B-1,Noun, aporia
akin to A, No. 1, is translated “perplexity” in Luke 21:25 (lit., “at a loss
for a way,” a, negative, poros, “a way, resource”), of the distress of nations,
finding no solution to their embarrassments; papyri illustrations are in the
sense of being at one's wit's end, at a loss how to proceed, without resources.
A-1,Verb, dioko
has the meanings (a) “to put to flight, drive away,” (b) “to pursue,” whence
the meaning “to persecute,” Matt. 5:10-12,44; 10:23; 23:34; Luke 11:49 (No. 2
in some mss.); 21:12; John 5:16; 15:20 (twice); Acts 7:52; 9:4,5, and similar
passages; Rom. 12:14; 1 Cor. 4:12; 15:9; 2 Cor. 4:9, AV (RV, “pursued”); Gal.
1:13,23; 4:29; Gal. 5:11, RV, “am ... persecuted” (AV, “suffer persecution”);
so Gal. 6:12; Phil. 3:6; 2 Tim. 3:12, “shall suffer persecution;” Rev. 12:13.
See FOLLOW, PURSUE.
A-2,Verb, ekdioko
ek, “out” and No. 1, is used in 1 Thess. 2:15, AV, “persecuted” (RV, “drove
out”). See also No. 1. See DRIVE, No. 2.
B-1,Noun, diogmos
akin to A, No. 1, occurs in Matt. 13:21; Mark 4:17; 10:30; Acts 8:1; 13:50;
Rom. 8:35; 2 Cor. 12:10; 2 Thess. 1:4; 2 Tim. 3:11, twice (for ver. 12, see A,
No. 1). In the Sept., Prov. 11:19; Lam. 3:19.
Note: In Acts 11:19, AV, thlipsis, “tribulation” (RV), is translated
“persecution.”
1, dioktes
akin to dioko (see above), occurs in 1 Tim. 1:13.
1, proskarteresis
occurs in Eph. 6:18. Cp. the verb (and the formation) under ATTEND, No. 2.
1, prosopon
for the meaning of which see APPEARANCE, No. 2, is translated “person” or
“persons” in Matt. 22:16; Mark 12:14; Luke 20:21; 2 Cor. 1:11; 2 Cor. 2:10;
Gal. 2:6; Jude 1:16, lit., “(admiring, or showing respect of, RV) persons.”
<2,,444,anthropos>
a generic name for man, is translated “persons” in Rev. 11:13, RV (AV, “men”).
Notes: (1) In Heb. 1:3, AV, hupostasis, “subtance,” is translated
“person;” see SUBSTANCE. (2) In Matt. 27:24, RV, toutou, “of this ... (man),”
is translated “of this ... person” (AV). (3) In Philem. 1:12, the pronoun
autos, “he,” placed in a position of strong emphasis, is translated “in his own
person,” RV, stressing the fact that in spite of the Apostle's inclination to
retain Onesimus, he has sent him, as being, so to speak, “his very heart,”
instead of adopting some other method. (4) In 1 Cor. 5:13, AV, the adjective
poneros, “wicked,” used as a noun, is translated “wicked person” (RV, “...
man”). (5) In 2 Pet. 2:5, AV, ogdoos, “eighth,” is translated “the (lit., 'an')
eighth person” (RV, “with seven others”). (b) Various adjectives are used with
the word “persons,” e.g., “devout, perjured, profane.”
A-1,Noun,
prosoplemptes
denotes “a respecter of persons” (prosopon, “a face” or “person,” lambano, “to
lay hold of”), Acts 10:34.
A-2,Noun, prosopolempsia
(in inferior texts without the letter m), denotes “respect of persons,
partiality” (akin to No. 1), the fault of one who, when responsible to give
judgment, has respect to the position, rank, popularity, or circumstances of
men, instead of their intrinsic conditions, preferring the rich and powerful to
those who are not so, Rom. 2:11; Eph. 6:9; Col. 3:25; Jas. 2:1.
B-1,Verb, prosopolempteo
“to have respect of persons” (see ABOVE), occurs in Jas. 2:9.
C-1,Adverb, aprosopolemptos
without respect of persons, impartially (a, negative), occurs in 1 Pet. 1:17.
* in the Active Voice, signifies “to apply persuasion, to prevail upon or win over, to persuade,” bringing about a change of mind by the influence of reason or moral considerations, e.g., in Matt. 27:20; 28:14; Acts 13:43; 19:8; in the Passive Voice, “to be persuaded, believe” (see BELIEVE, No. 2, and OBEY), e.g., Luke 16:31; 20:6; Acts 17:4; RV (AV, “believed”); 21:14; 26:26; Rom. 8:38; 14:14; 15:14; 2 Tim. 1:5,12; Heb. 6:9; 11:13, in some mss.; Heb. 13:18, RV (AV, “trust”). See ASSURANCE, B, No. 3.
Note: For Acts 26:28, AV, “thou persuadest,” see FAIN, Note.
1, peitho
in the Active Voice, signifies “to apply persuasion, to prevail upon or win
over, to persuade,” bringing about a change of mind by the influence of reason
or moral considerations, e.g., in Matt. 27:20; 28:14; Acts 13:43; 19:8; in the
Passive Voice, “to be persuaded, believe” (see BELIEVE, No. 2, and OBEY), e.g.,
Luke 16:31; 20:6; Acts 17:4; RV (AV, “believed”); Acts 21:14; 26:26; Rom. 8:38;
14:14; 15:14; 2 Tim. 1:5,12; Heb. 6:9; 11:13, in some mss.; Heb. 13:18, RV (AV,
“trust”). See ASSURANCE, B, No. 3.
Note: For Acts 26:28, AV, “thou persuadest,” see FAIN, Note.
2, anapeitho
“to persuade, induce,” in an evil sense (ana, “back,” and No. 1), is used in
Acts 18:13. In the Sept., Jer. 29:8.
Note: For plerophoreo, rendered “being fully persuaded,” in Rom. 4:21;
14:5, AV, see ASSURANCE, B, No. 2.
1, peismone
akin to peitho, is used in Gal. 5:8, where the meaning is “this influence that
has won you over, or that seems likely to do so;” the use of peitho, in the
sense of “to obey,” in ver. 7, suggests a play upon words here.
A-1,Adjective,
peithos
an adjective (akin to peitho), not found elsewhere, is translated “persuasive”
in 1 Cor. 2:4, RV (AV, “enticing”); see ENTICE, B.
B-1,Noun, pithanologia
“persuasiveness of speech,” is used in Col. 2:4, RV. See ENTICE, B, Note.
1, metecho
Heb. 7:13, AV; see BELONG, Note (c), PARTAKE, B, No. 3.
Notes: (1) In Rom. 15:17, the phrase ta pros, lit., “the (things)
towards” is translated “things pertaining to,” RV (AV, “those things which
pertain to”); in Heb. 2:17; 5:1, RV and AV, “things pertaining to.” (2) In Acts
1:3, AV, the phrase ta peri, “the (things) concerning” (RV), is translated “the
things pertaining to.” (3) In Rom. 9:4, the RV rightly translates the relative
pronoun hon, lit., “of whom” from hos, “who”), by “whose is” (AV, “to whom
pertaineth”). (4) In Rom. 4:1, AV, kata, “according to” (RV), is translated “as
pertaining to.” (5) For 1 Cor. 6:3,4, see LIFE, B, No. 1.
1, apostrepho
“to turn away” (apo, “from,” strepho, “to turn”), is used metaphorically in the
sense of “perverting” in Luke 23:14 (cp. No. 2 in ver. 2). See BRING, No. 22.
2, diastrepho
“to distort, twist” (dia, “through,” and strepho), is translated “to pervert”
in Luke 23:2 (cp. No. 1 in ver. 14); Acts 13:10 [in ver. 8, “to turn aside”
(AV, “away”]; in the perfect participle, Passive Voice, it is translated
“perverse,” lit., “turned aside, corrupted,” in Matt. 17:17; Luke 9:41; Acts
20:30; Phil. 2:15.
3, metastrepho
“to transform into something of an opposite character” (meta, signifying “a
change,” and strepho,) as the Judaizers sought to “pervert the gospel of
Christ,” Gal. 1:7; cp. “the sun shall be turned into darkness,” Acts 2:20;
laughter into mourning and joy to heaviness, Jas. 4:9. See TURN.
4, ekstrepho
“to turn inside out” (ek, “out”), “to change entirely,” is used metaphorically
in Titus 3:11, RV, “is perverted” (AV, “is subverted”). See SUBVERT.
Note: For “perverse disputings,” 1 Tim. 6:5, AV, see DISPUTE, A, No. 3.
1, loimos
“a pestilence, any deadly infectious malady,” is used in the plural in Luke
21:11 (in some mss., Matt. 24:7); in Acts 24:5, metaphorically, “a pestilent
fellow.” See FELLOW.
1, aitema
from aiteo, “to ask” is rendered “petitions” in 1 John 5:15: see ASK, B, and
cp. the distinction between A, Nos. 1 and 2. Cp. deesis (see PRAYER).
While the Jews continued to be divided into these two parties, the
spread of the testimony of the Gospel must have produced what in the public eye
seemed to be a new sect, and in the extensive development which took place at
Antioch, Acts 11:19-26, the name “Christians” seems to have become a popular
term applied to the disciples as a sect, the primary cause, however, being
their witness to Christ (see CALL, A, No. 11). The opposition of both
“Pharisees” and Sadducees (still mutually antagonistic, Acts 23:6-10) against
the new “sect” continued unabated during apostolic times.
1, philosophos
lit., “loving wisdom” (philos, “loving,” sophia, “wisdom”), occurs in Acts
17:18.
1, philosophia
denotes “the love and pursuit of wisdom,” hence, “philosophy,” the
investigation of truth and nature; in Col. 2:8, the so-called “philosophy” of
false teachers. “Though essentially Greek as a name and as an idea, it had
found its way into Jewish circles ... Josephus speaks of the three Jewish sects
as the “philosophies” ... It is worth observing that this word, which to the
Greeks denotes the highest effort of the intellect, occurs here alone in Paul's
writings ... the Gospel had deposed the term as inadequate to the higher
standard whether of knowledge or of practice, which it had introduced”
(Lightfoot).
1, phulakterion
primarily “an outpost,” or “fortification” (phulax, “a guard”), then, “any kind
of safeguard,” became used especially to denote “an amulet.” In the NT it
denotes a prayer fillet, “a phylactery,” a small strip of parchment, with
portions of the Law written on it; it was fastened by a leather strap either to
the forehead or to the left arm over against the heart, to remind the wearer of
the duty of keeping the commandments of God in the head and in the heart; cp.
Ex. 13:16; Deut. 6:8; 11:18. It was supposed to have potency as a charm against
evils and demons. The Pharisees broadened their “phylacteries” to render
conspicuous their superior eagerness to be mindful of God's Law, Matt. 23:5.
1, iatros
akin to iaomai, “to heal,” “a physician,” occurs in Matt. 9:12; Mark 2:17;
5:26; Luke 4:23; 5:31 (in some mss., 8:43); Col. 4:14.
1, epiblema
primariy denotes “that which is thrown over, a cover” (epi, “over,” ballo, “to
throw”); then, “that which is put on, or sewed on, to cover a rent, a patch,”
Matt. 9:16; Mark 2:21; in the next sentence, RV, “that which should fill” (AV,
“the new piece that filled”), there is no word representing “piece” (lit., “the
filling,” pleroma); see FILL, B: Luke 5:36.
2, drachme
a drachma, firstly, “an Attic weight,” as much as one can hold in the hand
(connected with drassomai, “to grasp with the hand, lay hold of,” 1 Cor. 3:19),
then, “a coin,” nearly equal to the Roman denarius (see PENNY), is translated
“pieces of silver” in Luke 15:8, 1st part; “piece,” 2nd part and Luke 15:9.
3, meros
“a part,” is translated “a piece (of a broiled fish)” in Luke 24:42. See
BEHALF, PART.
4, klasma
“a broken piece” (from klao, “to break”) is used of the broken pieces from the
feeding of the multitudes, RV, “broken pieces,” AV, “fragments,” Matt. 14:20;
Mark 6:43; 8:19,20; Luke 9:17; John 6:12,13; in Matt. 15:37; Mark 8:8, RV,
“broken pieces” (AV, “broken meat”).
5, argurion
which frequently denotes “money,” also represents “a silver coin,” of the value
of a shekel or tetradrachmon (four times the drachme, see No. 2); it is used in
the plural in Matt. 26:15; 27:3-9. In Acts 19:19, “fifty thousand of silver”
is, lit., “fifty thousand of silver” (probably drachmas). See MONEY, SILVER.
Notes: (1) In Acts 27:44, for AV, “broken pieces,” the RV translates
epi (“on”) tinon (“certain things”) ton (“the,” i.e., “those namely”) by “on
other things;” there is no word in the original representing “pieces.” (2) For
the phrase “to break to (in) pieces,” Matt. 21:44, RV, and Mark 5:4, see BREAK,
A, Nos. 10 and 5 respectively. (3) In Luke 14:18
1, diikneomai
“to go through, penetrate” (dia, “through,” ikneomaia, “to go”), is used of the
power of the Word of God, in Heb. 4:12, “piercing.” In the Sept., Ex. 26:28.
2, dierchomai
“to go through,” is translated “shall pierce through” in Luke 2:35. See COME,
No. 5.
3, ekkenteo
primarily, “to prick out” (ek, “out,” kenteo, “to prick”), signifies “to
pierce,” John 19:37; Rev. 1:7.
4, nusso
“to pierce” or “pierce through,” often of inflicting severe or deadly wounds,
is used of the piercing of the side of Christ, John 19:34 (in some mss., Matt.
27:49).
5, peripeiro
“to put on a spit,” hence, “to pierce,” is used metaphorically in 1 Tim. 6:10,
of torturing one's soul with many sorrows, “have pierced (themselves) through.”
1, eusebeo
“to reverence, to show piety” towards any to whom dutiful regard is due (akin
to eusebes, “pious, godly, devout”), is used in 1 Tim. 5:4 of the obligation on
the part of children and grandchildren (RV) to express in a practical way their
dutifulness “towards their own family;” in Acts 17:23 of worshipping God. See
WORSHIP.
· For PIGEON see DOVE, No. 1
1, parepidemos
an adjective signifying “sojourning in a strange place, away from one's own
people” (para, “from,” expressing a contrary condition, and epidemeo, “to
sojourn;” demos, “a people”), is used of OT saints, Heb. 11:13, “pilgrims”
(coupled with xenos, “a foreigner”); of Christians, 1 Pet. 1:1, “sojourners (of
the Dispersion),” RV; Heb. 2:11, “pilgrims” (coupled with paroikos, “an alien,
sojourner”); the word is thus used metaphorically of those to whom Heaven is
their own country, and who are sojourners on earth.
1, stulos
“a column supporting the weight of a building,” is used (a) metaphorically, of
those who bear responsibility in the churches, as of the elders in the church
at Jerusalem, Gal. 2:9; of a local church as to its responsibility, in a
collective capacity, to maintain the doctrines of the faith by teaching and
practice, 1 Tim. 3:15; some would attach this and the next words to the
statement in ver. 16; the connection in the Eng. versions seems preferable; (b)
figuratively in Rev. 3:12, indicating a firm and permanent position in the
spiritual, heavenly and eternal Temple of God; (c) illustratively, of the feet
of the angel in the vision in Rev. 10:1, seen as flames rising like columns of
fire indicative of holiness and consuming power, and thus reflecting the glory
of Christ as depicted in Rev. 1:15; cp. Ezek. 1:7.
1, proskephalaion
denotes “a pillow, a cushion for the head” (pros, “to,” kephale, “a head”),
Mark 4:38 (RV, “cushion”). In the Sept., Ezek. 13:18.
1, xeraino
“to dry up, wither,” is rendered “pineth away” in Mark 9:18. See DRY.
1, pterugion
denotes (a) “a little wing” (diminutive of pterux, “a wing”); (b) “anything
like a wing, a turret, battlement,” of the temple in Jerusalem, Matt. 4:5; Luke
4:9 (of the hieron, “the entire precincts,” or parts of the main building, as
distinct from the naos, “the sanctuary”). This “wing” has been regarded (1) as
the apex of the sanctuary, (2) the top of Solomon's porch, (3) the top of the
Royal Portico, which Josephus describes as of tremendous height (Antiq. xv.
11.5). It is used in the Sept. of the fins of fishes, e.g., Lev. 11:9-12; of
the part of a dress, hanging down in the form of a wing, Ruth 3:9; 1 Sam. 24:5.
A-1,Noun, aulos
“a wind instrument,” e.g., “a flute” (connected with aemi, “to blow”), occurs
in 1 Cor. 14:7.
B-1,Verb, auleo
“to play on an aulos,” is used in Matt. 11:17; Luke 7:32; 1 Cor. 14:7 (2nd
part).
· For PIPERS, Rev. 18:22, AV, see FLUTE PLAYERS
1, phrear
“a well, dug for water” (distinct from pege, “a fountain”), denotes “a pit” in
Rev. 9:1,2, RV, “the pit (of the abyss),” “the pit,” i.e., the shaft leading down
to the abyss, AV, “(bottomless) pit;” in Luke 14:6, RV, “well” (AV, “pit”); in
John 4:11,12, “well.” See WELL.
2, bothunos
is rendered “pit” in Matt. 12:11: see DITCH.
3, abussos
see BOTTOMLESS, B.
4, hupolenion
denotes “a vessel or trough beneath a winepress,” to receive the juice, Mark
12:1, RV, “a pit for the winepress” (AV, “a place for ... the wine-fat”).
Note: For “pits,” 2 Pet. 2:4, RV, see CHAIN Note (1).
1, pegnumi
“to make fast, to fix” (cp. prospegnumi, Acts 2:23, of crucifixion), is used of
“pitching” a tent; in Heb. 8:2, of the “true tabernacle,” the heavenly and
spiritual, which “the Lord pitched.”
1, keramion
“an earthen vessel” (keramos, “potter's clay”), “a jar” or “jug,” occurs in
Mark 14:13; Luke 22:10.
1, eleeinoteros
the comparative degree of eleeinos, “miserable, pitiable” (eleos, “pity”), is
used in 1 Cor. 5:19, “most pitiable” (RV), lit., “more pitiable than all men.”
See MISERABLE.
1, polusplanchnos
denotes “very pitiful” or “full of pity” (polus, “much,” splanchnon, “the
heart;” in the plural, “the affections”), occurs in Jas. 5:11, RV, “full of
pity.”
2, eusplanchnos
“compassionate, tenderhearted,” lit., “of good heartedness” (eu, “well,” and
splanchnon), is translated “pitiful” in 1 Pet. 3:8, AV, RV, “tenderhearted,” as
in Eph. 4:32.
A-1,Noun, topos
(Eng., “topic,” “topography,” etc.,) is used of “a region” or “locality,”
frequently in the Gospels and Acts; in Luke 2:7; 14:22, “room;” of a place
which a person or thing occupies, a couch at table, e.g., Luke 14:9,10, RV,
“place” (AV, “room”); of the destiny of Judas Iscariot, Acts 1:25; of the
condition of the “unlearned” or non-gifted in a church gathering, 1 Cor. 14:16,
RV, “place;” the sheath of a sword, Matt. 26:52; a place in a book, Luke 4:17;
see also Rev. 2:5; 6:14; 12:8; metaphorically, of “condition, occasion,
opportunity” Acts 25:16, RV, “opportunity” (AV, “license”); Rom. 12:19; Eph.
4:27. See OPPORTUNITY, ROOM.
A-2,Noun, chorion
“a region” (a diminutive of chora, “a land, country”), is used of Gethsemane,
Matt. 26:36; Mark 14:32. See FIELD.
A-3,Noun, huperoche
“high place,” 1 Tim. 2:2: see AUTHORITY, No. 3.
A-4,Noun, perioche
primarily “a circumference, compass” (peri, “around,” echo, “to have”), hence
denotes “a portion circumscribed,” that which is contained, and in reference to
a writing or book, “a portion or passage of its contents,” Acts 8:32, “(the)
place.”
A-5,Noun, akroaterion
denotes “a place of audience” (akroaomai, “to listen”), Acts 25:23, “place of
hearing.”
A-6,Noun, protoklisia
see CHIEF, B, No. 7.
Notes: (1) For ope, “a hole,” Jas. 3:11, AV, “place,” see OPENING: see
also CAVE. (2) For “place of toll,” Matt. 9:9; Mark 2:14, see CUSTOM TOM
(TOLL), No. 2. (3) In Heb. 4:5 “in this place” is, lit., “in this,” i.e., “in
this (passage).” (4) In Luke 6:17, RV, topos, with pedinos, “level,” is
translated “level place” (AV, “plain”). (5) For amphodon, rendered “a place
where two ways met,” Mark 11:4 (RV, “the open street”), see STREET. (6) For
eremia, “a desert place,” see DESERT, A. (7) In 1 Cor. 11:20; 14:23, AV, the
phrase epi to auto, lit., “to the same,” is translated “into one place,” RV,
“together;” perhaps == “in assembly.” (8) For “secret place,” Luke 11:33, AV,
see CELLAR. (9) For “place of prayer,” Acts 16:13, RV, see PRAYER. (10) For
Phil. 1:13 (AV, “in all other places”), RV, “to all the rest,” see PALACE. (11)
For “rocky places,” Mark 4:16, see ROCKY.
B-1,Verb, anachoreo
“to withdraw” (ana, “back,” choreo, “to make room, retire”), is translated
“give place” in Matt. 9:24. See DEPART, No. 10.
B-2,Verb, eiko
“to yield, give way,” is rendered “gave place” in Gal. 2:5.
B-3,Verb, ginomai
“to become, take place,” is translated “(a death) having taken place” in Heb.
9:15, RV, AV, “by means of (death),” referring, not to the circumstances of a
testamentary disposition, but to the sacrifice of Christ as the basis of the
New Covenant.
Note: For choreo in John 8:37, AV, “hath ... place,” see COURSE, B.
C-1,Adverb, hode
“here, hither,” is translated “to ('unto,' RV) this place” in Luke 23:5. See
HERE.
C-2,Adverb, pantachou
“everwhere,” is translated “in all places” in Acts 24:3. See EVERYWHERE, No. 2.
Notes: (1) For “in divers places,” Matt. 24:7, etc., see DIVERS, B,
Note. (2) In the following the RV gives the correct meaning: in Mark 6:10,
ekeithen, “thence” (AV, “from that place”); in Heb. 2:6; 4:4, pou, “somewhere”
(AV, “in a certain place”); in Matt. 12:6, hode, “here” (AV, “in this place”);
in Mark 6:10, hopou ean, “wheresoever” (AV, “in what place soever”). (3) The
adjective entopios, “of that place,” occurs in Acts 21:12. (4) In Jas. 2:3
kalos, “well” (AV, marg.), is rendered “in a good place.” See DWELLING,
HEAVENLY, HOLY, MARKET, SKULL, STEEP, YONDER.
1, mastix
“a whip, scourge,” Acts 22:24, “by scourging;” Heb. 11:36, “scourgings,” is
used metaphorically of “disease” or “suffering,” Mark 3:10; 5:29,34; Luke 7:21.
See SCOURGING.
2, plege
“a stripe, wound” (akin to plesso, “to smite”), is used metaphorically of a
calamity, “a plague,” Rev. 9:20; 11:6; 15:1,6,8; 16:9,21 (twice); 18:4,8; 21:9;
22:18. See STRIPE, WOUND.
1, orthos
“rightly” (from orthos, “straight”), is translated “plain,” in Mark 7:35, of
restored speech. See RIGHTLY.
2, parrhesia
“boldness,” is used adverbially in its dative case and rendered “plainly” in
John 10:24; 11:14; 16:25; 16:29 (with en, lit., “in plainness”). See BOLD, B,
where see also “plainness of speech,” 2 Cor. 3:12, RV.
· For PLAIN (Noun) see PLACE, A, Note (4)
1, pleko
“to weave, twist, plait,” is used of the crown of thorns inflicted on Christ,
Matt. 27:29; Mark 15:17; John 19:2.
· For PLAITING (of the hair) see BRAIDED, Note (1)
· For PLANK see BOARD
A-1,Noun, phuteia
firstly, “a planting,” then “that which is planted, a plant” (from phuo, “to
bring forth, spring up, grow,” phuton, “a plant”), occurs in Matt. 15:13. In
the Sept., 2 Kings 19:29; Ezek. 17:7; Mic. 1:6.
B-1,Verb, phuteuo
“to plant,” is used (a) literally, Matt. 21:33; Mark 12:1; Luke 13:6; 17:6,28;
20:9; 1 Cor. 9:7; (b) metaphorically, Matt. 15:13; 1 Cor. 3:6,7,8.
C-1,Adjective,
sumphutos
firstly, “congenital, innate” (from sumphuo, “to make to grow together”), then,
“planted” or “grown along with, united with,” Rom. 6:5, AV, “planted together,”
RV, “united with Him,” indicating the union of the believer with Christ in
experiencing spiritually “the likeness of His death.” See UNITED. Cp. emphutos,
Jas. 1:21, RV, “implanted” (marg., “inborn”). See ENGRAFTED.
1, paropsis
firstly, “a side dish of dainties” (para, “beside,” opson, “cooked”); then,
“the dish itself,” Matt. 23:25; ver. 26, in some mss.
2, pinax
is translated “platter” in Luke 11:39; see CHARGER.
1, paizo
properly, “to play as a child” (pais), hence denotes “to play” as in dancing
and making merry, 1 Cor. 10:7. Cp. empaizo, “to mock.”
1, entunchano
“to make petition,” is used of the “pleading” of Elijah against Israel, Rom.
11:2, RV, “pleadeth with” (AV, “maketh intercession to”). See DEAL WITH,
INTERCESSIONS.
A-1,Verb, aresko
signifies (a) “to be pleasing to, be acceptable to,” Matt. 14:6; Mark 6:22;
Acts 6:5; Rom. 8:8; 15:2; 1 Cor. 7:32-34; Gal. 1:10; 1 Thess. 2:15; 4:1 (where
the preceding kai, “and,” is epexegetical, “even,” explaining the “walking,”
i.e., Christian manner of life, as “pleasing” God; in Gen. 5:22, where the
Hebrew has “Enoch walked with God,” the Sept. has “Enoch pleased God;” cp. Mic.
6:8; Heb. 11:5); 2 Tim. 2:4; (b) “to endeavor to please,” and so, “to render
service,” doing so evilly in one's own interests, Rom. 15:1, which Christ did
not, Rom. 15:3; or unselfishly, 1 Cor. 10:33; 1 Thess. 2:4. This sense of the
word is illustrated by Moulton and Milligan (Vocab.) from numerous
inscriptions, especially describing “those who have proved themselves of use to
the commonwealth.”
A-2,Verb, euaresteo
signifies “to be well-pleasing” (eu, “well,” and a form akin to No. 1); in the
Active Voice, Heb. 11:5, RV, “he had been “well-pleasing” (unto God),” AV, “he
pleased;” so Heb. 11:6; in the Passive Voice, Heb. 13:16.
A-3,Verb, eudokeo
signifies (a) “to be well pleased, to think it good” [eu, “well,” and dokeo,
see Note (1) below], not merely an understanding of what is right and good as
in dokeo, but stressing the willingness and freedom of an intention or resolve
regarding what is good, e.g., Luke 12:32, “it is (your Father's) good
pleasure;” so Rom. 15:26,27, RV; 1 Cor. 1:21; Gal. 1:15; Col. 1:19; 1 Thess.
2:8, RV, “we were well pleased” (AV, “we were willing”); this meaning is
frequently found in the papyri in legal documents; (b) “to be well pleased
with,” or “take pleasure in,” e.g., Matt. 3:17; 12:18; 17:5; 1 Cor. 10:5; 2
Cor. 12:10; 2 Thess. 2:12; Heb. 10:6,8,38; 2 Pet. 1:17.
A-4,Verb, thelo
“to will, wish, desire,” is translated “it pleased (Him)” in 1 Cor. 12:18;
15:38, RV. See DESIRE, B, No. 6.
A-5,Verb, spatalao
“to live riotously,” is translated “giveth herself to pleasure” in 1 Tim. 5:6,
RV (AV, “liveth in pleasure”); “taken your pleasure” in Jas. 5:5, AV, “been
wanton.”
Notes: (1) In Acts 15:22, AV, dokeo, “to seem good to” (RV), is
translated “it pleased” (in some mss., ver. 34); in Heb. 12:10, AV, “(after
their own) pleasure,” RV, “(as) seemed good (to them).” (2) For suneudokeo,
rendered “have pleasure in” in Rom. 1:32, AV, see CONSENT, No. 6. (3) For
truphao, rendered “lived in pleasure” in Jas. 5:5 AV, see DELICATELY.
B-1,Adjective, arestos
denotes “pleasing, agreeable,” John 8:29, RV, “(the things that are) pleasing,”
AV, “(those things that) please;” AV and RV in 1 John 3:22; in Acts 6:2, “fit”
(RV marg., “pleasing”); Acts 12:3, “it pleased,” lit., “it was pleasing.” See
FIT.
B-2,Adjective, euarestos
eu, “well,” and No. 1, is translated “well-pleasing” in the RV except in Rom.
12:1,2 (see marg., however). See ACCEPT, B, No. 4.
C-1,Noun, areskeia
a “pleasing,” a giving pleasure, Col. 1:10, of the purpose Godward of a walk
worthy of the Lord (cp. 1 Thess. 4:1). It was used frequently in a bad sense in
classical writers. Moulton and Milligan illustrate from the papyri its use in a
favorable sense, and Deissmann (Bible Studies) from an inscription. In the
Sept., Prov. 31:30.
A-1,Noun, hedone
“pleasure,” is used of the gratification of the natural desire or sinful
desires (akin to hedomai, “to be glad,” and hedeos, “gladly”), Luke 8:14; Titus
3:3; Jas. 4:1,3, RV, “pleasures” (AV, “lusts”); in the singular, 2 Pet. 2:13.
See LUST.
A-2,Noun, eudokia
“good pleasure” (akin to eudokeo, PLEASE, No. 3), Eph. 1:5,9; Phil. 2:13; 2
Thess. 1:11. See DESIRE, A, No. 2.
A-3,Noun, apolausis
“enjoyment,” is used with echo, “to have,” and rendered “enjoy the pleasures”
(lit., “pleasure”) in Heb. 11:25. See ENJOY.
Notes: (1) In Rev. 4:11, AV, thelema, “a will,” is translated “(for
Thy) pleasure,” RV, “(because of Thy) will.” (2) For charis, translated
“pleasure” in the AV of Acts 24:27; 25:9, see FAVOR, A.
B-1,Adjective, philedonos
“loving pleasure” (philos, “loving,” and A, No. 1), occurs in 2 Tim. 3:4, RV,
“lovers of pleasure” (AV, “... pleasures”). See LOVER.
Note: In 1 Tim. 5:6 the RV renders spatalao “giveth herself to
pleasure.”
1, polus
“much,” is rendered “plenteous” in Matt. 9:37, of a harvest of souls, and Luke
10:2, RV (AV, “great”). See GREAT.
· Note: This translates the prefix eu (“well”) of the verb euphoreo, “to produce well,” in Luke 12:16, “brought forth plentifully.”
1, epiboule
lit., “a plan against” (epi, “against,” boule, “a counsel, plan”), is
translated “plot” in the RV (AV, “laying await” and “lying in wait”) in Acts
9:24; 20:3,19; 23:30.
A-1,Noun, arotron
from aroo, “to plough” occurs in Luke 9:62.
B-1,Verb, arotriao
akin to A, a later form of aroo, “to plow,” occurs in Luke 17:7; 1 Cor. 9:10.
1, tillo
is used of “plucking off ears of corn,” Matt. 12:1; Mark 2:23; Luke 6:1. In the
Sept., Isa. 18:7.
2, harpazo
“to seize, snatch,” is rendered “pluck” in John 10:28,29, AV, RV, “snatch.” For
the meaning, see CATCH, No. 1.
3, exaireo
“to take out” (ex for ek, “out,” haireo, “to take”), is translated “pluck out,”
of the eye as the occasion of sin, in Matt. 5:29; 18:9, indicating that, with
determination and promptitude, we are to strike at the root of unholy
inclinations, ridding ourselves of whatever would stimulate them. Cp. Note (2)
below. See DELIVER, No. 8.
4, exorusso
“to dig out or up,” is rendered “ye would have plucked out (your eyes)” in Gal.
4:15, an indication of their feelings of gratitude to, and love for, the
Apostle. The metaphor affords no real ground for the supposition of a reference
to some weakness of his sight, and certainly not to the result of his temporary
blindness at his conversion, the recovery from which must have been as complete
as the infliction. There would be some reason for such an inference had the
pronoun “ye” been stressed; but the stress is on the word “eyes;” their
devotion prompted a readiness to part with their most treasured possession on
his behalf. For Mark 2:4 see BREAK, No. 14, DIG, No. 1, Note (2). In the Sept.,
1 Sam. 11:2; Prov. 29:22.
5, ekrizoo
“to pluck up by the roots” (ek, “out,” rhiza, “a root”), is so translated in
Jude 1:12 (figuratively), and in the AV in Luke 17:6, RV, “rooted up;” “root
up,” Matt. 13:29; “shall be rooted up,” Matt. 15:13. See ROOT.
Notes: (1) In Mark 5:4, AV, diaspao, “to rend asunder” (RV), is
translated “plucked asunder,” said of chains. (2) In Mark 9:47, AV, ekballo,
“to cast out” (RV), is translated “pluck ... out.” Cp. No. 3, above.
1, poietes
primarily, “a maker,” later “a doer” (poieo “to make, to do”), was used, in
classical Greek, of “an author,” especially a “poet;” so Acts 17:28. See DO
* Notes: Phrases. (1) In Heb. 4:15, “in all points” represents the phrase kata with the neuter plural of pas, “all,” lit., “according to all (things).” (2) “To be at the point of death” is a translation (a) of the verb mello, “to be about,” with teleutao, “to end one's life, die,” Luke 7:2; see DIE, No. 4; (b) of mello with apothnesko, “to die,” John 4:47; (c) of the phrase mentioned under DEATH, C, Note. (3) In Jas. 2:10, en heni (the dative case of heis, “one”), lit., “in one,” is rendered “in one point.”
A-1,Noun, kephalaion
the neuter of the adjective kephalaios, “of the head,” is used as a noun,
signifying (a) “a sum, amount, of money,” Acts 22:28; (b) “a chief point,” Heb.
8:1, not the summing up of the subject, as the AV suggests, for the subject was
far from being finished in the Epistle; on the contrary, in all that was being
set forth by the writer “the chief point” consisted in the fact that believers
have “a High Priest” of the character already described. See SUM.
B-1,Verb, deloo
“to make plain” (delos, “evident”), is translated “did point unto” in 1 Pet.
1:11, RV (AV, “did signify”), of the operation of “the Spirit of Christ” in the
prophets of the Old Testament in “pointing” on to the time and its
characteristics, of the sufferings of Christ and subsequent glories. See SHEW,
SIGNIFY.
1, ios
denotes “something active” as (a) “rust,” as acting on metals, affecting their
nature, Jas. 5:3; (b) “poison,” as of asps, acting destructively on living
tissues, figuratively of the evil use of the lips as the organs of speech, Rom.
3:13; so of the tongue, Jas. 3:8.
· For POLLUTE see DEFILE, A, No. 1
1, alisgema
akin to a late verb alisgeo, “to pollute,” denotes “a pollution,
contamination,” Acts 15:20, “pollutions of idols,” i.e., all the contaminating
associations connected with idolatry including meats from sacrifices offered to
idols.
Note: For miasma, AV, “pollutions,” in 2 Pet. 2:20, see DEFILEMENT, B,
No. 1.
1, phantasia
as a philosophic term, denoted “an imagination;” then, “an appearance,” like
phantasma, “an apparition;” later, “a show, display, pomp” (Eng., “phantasy”),
Acts 25:23. In the Sept., Hab. 2:18; 3:10; Zech. 10:1.
1, sumballo
“to throw together, confer,” etc., has the meaning “to ponder,” i.e., “to put
one thing with another in considering circumstances,” in Luke 2:19. See CONFER.
1, kolumbethra
denotes “a swimming pool” (akin to kolumbao, “to swim,” Acts 27:43), John 5:2
(ver. 4 in some mss.),7; 9:7 (ver. 11 in some mss.).
A-1,Adjective,
ptochos
for which see BEG, B, has the broad sense of “poor,” (a) literally, e.g., Matt.
11:5; 26:9,11; Luke 21:3 (with stress on the word, “a conspicuously poor
widow”); John 12:5,6,8; 13:29; Jas. 2:2,3,6; the “poor” are constantly the
subjects of injunctions to assist them, Matt. 19:21; Mark 10:21; Luke 14:13,21;
18:22; Rom. 15:26; Gal. 2:10; (b) metaphorically, Matt. 5:3; Luke 6:20; Rev.
3:17.
A-2,Adjective, penichros
akin to B, “needy, poor,” is used of the widow in Luke 21:2 (cp. No. 1, of the
same woman, in ver. 3); it is used frequently in the papyri. In the Sept., Ex.
22:25; Prov. 28:15; 29:7.
B-1,Noun, penes
“a laborer “(akin to penomai, “to work for one's daily bread”), is translated
“poor” in 2 Cor. 9:9.
C-1,Verb, ptocheuo
“to be poor as a beggar” (akin to A, No. 1), “to be destitute,” is said of
Christ in 2 Cor. 8:9.
1, stoa
“a portico,” is used (a) of the “porches” at the pool of Bethesda, John 5:2;
(b) of the covered colonnade in the Temple, called Solomon's “porch,” John
10:23; Acts 3:11; 5:12 a portico on the eastern side of the temple; this and
the other “porches” existent in the time of Christ were almost certainly due to
Herod's restoration. Cp. Stoics (Acts 17:18), “philosophers of the porch.”
2, pulon
akin to pule, “a gate” (Eng., “pylon”), is used of “a doorway, porch or
vestibule” of a house or palace, Matt. 26:71. In the parallel passage Mark
14:68, No. 3 is used, and pulon doubtless stands in Matt. 26 for proaulion. See
GATE, No. 2.
3, proaulion
“the exterior court” or “vestibule,” between the door and the street, in the
houses of well-to-do folk, Mark 14:68, “porch” (RV marg., “forecourt”).
1, thuroros
“a door-keeper” (thura, “a door,” ouros, “a guardian”), is translated “porter”
in Mark 13:34; John 10:3; it is used of a female in John 18:16,17, translated
“(her) that kept the door.” In the Sept., 2 Sam. 4:6; 2 Kings 7:11; Ezek.
44:11.
A-1,Noun, meros
“a part,” is translated “portion” in Matt. 24:51; Luke 12:46; 15:12. See PART.
A-2,Noun, kleros
“a lot,” is translated “portion” in Acts 1:17, RV. See CHARGE, INHERITANCE,
LOT.
A-3,Noun, meris
“a part,” is translated “portion” in 2 Cor. 6:15, RV. See PART.
Note: For “portion of food,” Luke 12:42, RV, see FOOD, No. 4.
B-1,Verb, summerizo
“to have a part with” (akin to A, No. 3), is translated “have their portion
with” in 1 Cor. 9:13. RV. See PARTAKER.
C-1,Adverb, polumeros
signifies “in many parts” or “portions” (polus, “many,” and A, No. 1), Heb.
1:1, RV (AV, “at sundry times”).
A-1,Verb, katecho
“to hold fast, hold back,” signifies “to possess,” in 1 Cor. 7:30; 2 Cor. 6:10.
See HOLD.
A-2,Verb, ktaomai
“to procure for oneself, acquire, obtain,” hence, “to possess” (akin to B, No.
1), has this meaning in Luke 18:12; 1 Thess. 4:4; in Luke 21:19, RV, “ye shall
win” (AV, “possess ye”), where the probable meaning is “ye shall gain the
mastery over your souls,” i.e., instead of giving way to adverse circumstances.
See OBTAIN.
A-3,Verb, huparcho
“to be in existence,” and, in a secondary sense, “to belong to,” is used with
this meaning in the neuter plural of the present participle with the article
signifying one's “possessions,” “the things which he possesseth,” Luke 12:15;
Acts 4:32; in Heb. 10:34, RV, “possessions” (AV, “goods”); cp. B, No. 4. See
GOODS.
A-4,Verb, diamonizomai
“to be possessed of a demon or demons:” see DEMON, B.
Note: In Acts 8:7; 16:16, AV, echo, “have,” is translated “to be
possessed of,” in the sense of No. 4, above, RV, “had” and “having.”
B-1,Noun, ktema
akin to A, No. 2, denotes “a possession, property,” Matt. 19:22; Mark 10:22;
Acts 2:45; 5:1.
B-2,Noun, kataschesis
primarily “a holding back” (akin to A, No. 1), then, “a holding fast,” denotes
“a possession,” Acts 7:5, or “taking possession,” Acts 7:45, with the article,
lit., “in the (i.e., their) taking possession.”
B-3,Noun, peripoiesis
“an obtaining, an inquisition,” is translated “(God's own) possession” in Eph.
1:14, RV, which may mean “acquisition,” AV, “purchased possession;” 1 Pet. 2:9,
RV, “God's own possession,” AV, “a peculiar (people).” See OBTAIN.
B-4,Noun, huparxis
primarily “subsistence” (akin to A, No. 3), later denoted “substance, property,
possession” in Heb. 10:34, RV (AV, “substance”). See GOODS, SUBSTANCE.
Note: In Acts 28:7, AV, choria, “lands” (RV), is translated
“possessions.”
C-1,Adjective, periousios
“of one's own possession, one's own,” qualifies the noun laos, “people,” in
Titus 2:14, AV, “peculiar,” see RV. In the Sept., Ex. 19:5; 23:22; Deut. 7:6;
14:2; 26:18
1, ktetor
“a possessor, an owner” (akin to ktaomai, see POSSESS, No. 2), occurs in Acts
4:34.
A-1,Adjective,
dunatos
“strong, mighty, powerful, able (to do),” in its neuter form signifies “possible,”
Matt. 19:26; 24:24; 26:39; Mark 9:23; 10:27; 13:22; 14:35,36; Luke 18:27; Acts
2:24; 20:16 (27:39, in some mss.; dunamai, “to be able,” in the most authentic,
RV, “they could”); Rom. 12:18; Gal. 4:15. See ABLE.
B-1,Verb, eimi
“to be,” is used in the third person singular, impersonally, with the meaning
“it is possible,” negatively in 1 Cor. 11:20, RV, (AV, “it is not”), and Heb.
9:5, “we cannot,” lit., “it is not possible.”
Note: For Heb. 10:4, AV, “it is not possible,” see IMPOSSIBLE.
1, xestes
was a Sicilian corruption of the Latin liquid measure sextarius, about a pint;
in Mark 7:4 (ver. 8 also in some mss.) it denotes “a pitcher,” of wood or
stone.
2, stammnos
primarily “an earthen jar” for racking off wine, hence, “any kind of jar,”
occurs in Heb. 9:4.
· For POTENTATE, used of God. 1 Tim. 6:15, see AUTHORITY, No. 4
A-1,Noun, kerameus
“a potter” (from kerannumi, “to mix,” akin to keramos, “potter's clay”), is
used (a) in connection with the “potter's field,” Matt. 27:7,10; (b)
illustratively of the “potter's” right over the clay, Rom. 9:21, where the
introductory “or” suggests the alternatives that either there must be a
recognition of the absolute discretion and power of God, or a denial that the
“potter” has power over the clay. There is no suggestion of the creation of
sinful beings, or of the creation of any simply in order to punish them. What
the passage sets forth is God's right to deal with sinful beings according to
His own counsel.
B-1,Adjective, keramikos
denotes “of (or made by) a potter” (Eng., “ceramic”), “earthen,” Rev. 2:27.
1, litra
was a Sicilian coin, the equivalent of a Latin libra or as (whence the metric
unit, “liter”); in the NT it is used as a measure of weight, a pound, John
12:3; 19:39.
2, mna
a Semitic word, both “a weight” and “a sum of money,” 100 shekels (cp. 1 Kings
10:17, maneh; Dan. 5:25,26, mene), in Attic Greek 100 drachmai, in weight about
15 oz., in value near about f4IS. 3d. (see PIECE), occurs in Luke 19:13,16
(twice),18 (twice),20,24 (twice),25.
1, ballo
“to throw,” is used of “pouring” liquids, Matt. 26:12, RV, marg., “cast” (of
ointment); John 13:5 (of water). See CAST, No. 1.
2, katacheo
“to pour down upon” (kata, “down,” cheo, “to pour”), is used in Matt. 26:7 (cp.
No. 1 in ver. 12); Mark 14:3, of ointment.
3, ekcheo
“to pour out” (ek, “out”), is used (a) of Christ's act as to the changers'
money, John 2:15; (b) of the Holy Spirit, Acts 2:17,18,33, RV, “He hath poured
forth” (AV, “... shed forth”); Titus 3:6, RV, “poured out” (AV, “shed”); (c) of
the emptying of the contents of the bowls (AV, “vials”) of Divine wrath, Rev.
16:1-4,8,10,12,17; (d) of the shedding of the blood of saints by the foes of
God, Rev. 16:6, RV, “poured out” (AV, “shed”); some mss. have it in Acts 22:20.
See RUN, SHED, SPILL.
4, ekchuno
or ekchunno, a Hellenistic form of No. 3, is used of the blood of Christ, Luke
22:20, RV “is poured out” (AV, “is shed”); of the Holy Spirit, Acts 10:45. See
GUSH OUT, RUN, SHED, SPILL.
5, epicheo
“to pour upon” (epi), is used in Luke 10:34, of the oil and wine used by the
good Samaritan on the wounds of him who had fallen among robbers.
Note: For the AV, “poured out” in Rev. 14:10 (RV, “prepared”), see
MINGLE, NO. 2.
1, ptocheia
“destitution” (akin to ptocheuo, see POOR), is used of the “poverty” which
Christ voluntarily experienced on our behalf, 2 Cor. 8:9; of the destitute
condition of saints in Judea, 2 Cor. 8:2; of the condition of the church in
Smyrna, Rev. 2:9, where the word is used in a general sense. Cp. synonymous
words under POOR.
· For POWDER see GRIND
A-1,Noun, dunamis
for the different meanings of which see ABILITY, MIGHT, is sometimes used, by
metonymy, of persons and things, e.g., (a) of God, Matt. 26:64; Mark 14:62; (b)
of angels, e.g., perhaps in Eph. 1:21, RV, “power,” AV, “might” (cp. Rom. 8:38;
1 Pet. 3:22); (c) of that which manifests God's “power:” Christ, 1 Cor. 1:24;
the Gospel, Rom. 1:16; (d) of mighty works (RV, marg., “power” or “powers”),
e.g., Mark 6:5, “mighty work;” so Mark 9:39, RV (AV, “miracle”); Acts 2:22
(ditto); 8:13, “miracles;” 2 Cor. 12:12, RV, “mighty works” (AV, “mighty
deeds”).
Note: For different meanings of synonymous terms, see Note under
DOMINION, A, No. 1.
A-2,Noun, exousia
denotes “freedom of action, right to act;” used of God, it is absolute,
unrestricted, e.g., Luke 12:5 (RV marg., “authority”); in Acts 1:7 “right of
disposal” is what is indicated; used of men, authority is delegated. Angelic
beings are called “powers” in Eph. 3:10 (cp. 1:21); 6:12; Col. 1:6; 2:15 (cp.
2:10). See AUTHORITY, No. 1, see also PRINCIPALITY.
A-3,Noun, ischus
“ability, force, strength,” is nowhere translated “power” in the RV (AV in 2
Thess. 1:9). See ABILITY, No. 2.
A-4,Noun, kratos
is translated “power” in the RV and AV in 1 Tim. 6:16; Heb. 2:14; in Eph. 1:19
(last part); 6:10, AV, “power” (RV, “strength”): see DOMINION, A, No. 1,
STRENGTH, A, No. 3.
A-5,Noun, dunaton
the neuter of the adjective dunatos, “powerful” (akin to No. 1), is used as a
noun with the article in Rom. 9:22, “(to make His) power (known).” See ABLE.
A-6,Noun, arche
“a beginning, rule,” is translated “power” in Luke 20:20, AV (RV, “rule”). See
BEGINNING, B.
B-1,Verb, exousiazo
“to exercise authority” (akin to A, No. 2), is used (a) in the Active Voice,
Luke 22:25, RV, “have authority” (AV, “exercise authority”), of the “power” of
rulers; 1 Cor. 7:4 (twice), of marital relations and conditions; (b) in the
Passive Voice, 1 Cor. 6:12, to be brought under the “power” of a thing; here,
this verb and the preceding one connected with it, exesti, present a
paronomasia, which Lightfoot brings out as follows: “all are within my power;
but I will not put myself under the power of any one of all things.” See
AUTHORITY, B, No. 1.
Notes: (1) In Rev. 13:14,15, AV, didomi, “to give,” is translated “(he)
had power;” RV, “it was given (him)” and “it was given unto him;” the AV misses
the force of the permissive will of God in the actings of the Beast. (2) In
Rom. 16:25, AV, dunamai, “to be able,” is translated “that is of power” (RV,
“that is able”). See ABLE. (3) The subject of power in Scripture may be viewed
under the following heads: (a) its original source, in the Persons in the
Godhead; (b) its exercise by God in creation, its preservation and its
government; (c) special manifestations of Divine “power,” past, present and
future; (d) “power” existent in created beings, other than man, and in
inanimate nature; (e) committed to man, and misused by him; (f) committed to
those who, on becoming believers, were “empowered” by the Spirit of God, are
indwelt by Him, and will exercise it hereafter for God's glory.
A-1,Adjective,
energes
see ACTIVE.
A-2,Adjective, ischuros
“strong, mighty,” akin to ischus (see POWER, A, No. 3), is translated
“powerful” in 2 Cor. 10:10, AV (RV, “strong”). See STRONG.
B-1,Adverb, eutonos
signifies “vigorously, vehemently” (eu, “well,” teino, “to stretch”), Luke
23:10, “vehemently,” of the accusation of the chief priests and scribes against
Christ; Acts 18:28, RV, “powerfully” (AV, “mightily”), of Apollos in confuting
Jews. In the Sept., Josh. 6:8.
Note: For “is powerful,” 2 Cor. 13:3, RV, see MIGHTY, C.
1, prasso
is translated by the verb “to practice” in the RV in the following passages
(the AV nowhere renders the verb thus): John 3:20 (marg.); 5:29 (marg.); Acts
19:19; Rom. 1:32 (twice); 2:1,2,3; 7:15,19; Gal. 5:21. See DO, No. 2.
· For PRACTICES see COVETOUS, B, No. 3
· For PRAETORIUM and PRAETORIAN GUARD see PALACE
A-1,Noun, ainos
primarily “a tale, narration,” came to denote “praise;” in the NT only of
praise to God, Matt. 21:16; Luke 18:43.
A-2,Noun, epainos
a strengthened form of No. 1 (epi, upon), denotes “approbation, commendation,
praise;” it is used (a) of those on account of, and by reason of, whom as God's
heritage, “praise” is to be ascibed to God, in respect of His glory (the
exhibition of His character and operations), Eph. 1:12; in Eph. 1:14, of the
whole company, the church, viewed as “God's own possession” (RV); in Eph. 1:6,
with particular reference to the glory of His grace towards them; in Phil 1:11,
as the result of “the fruits of righteousness” manifested in them through the
power of Christ; (b) of “praise” bestowed by God, upon the Jew spiritually
(Judah == “praise”), Rom. 2:29; bestowed upon believers hereafter at the
judgment seat of Christ, 1 Cor. 4:5 (where the definite article indicates that
the “praise” will be exactly in accordance with each person's actions); as the
issue of present trials, “at the revelation of Jesus Christ,” 1 Pet. 1:7; (c)
of whatsoever is “praiseworthy,” Phil. 4:8; (d) of the approbation by churches
of those who labor faithfully in the ministry of the Gospel, 2 Cor. 8:18; (e)
of the approbation of well-doers by human rulers, Rom. 13:3; 1 Pet. 2:14.
A-3,Noun, ainesis
“praise” (akin to No. 1), is found in Heb. 13:15, where it is metaphorically
represented as a sacrificial offering.
Notes: (1) In 1 Pet. 2:9, AV, arete, “virtue, excellence,” is
translated “praises” (RV, “excellencies”). (2) In the following the AV
translates doxa, “glory,” by “praise” (RV, “glory”); John 9:24, where “give
glory to God” signifies “confess thy sins” (cp. Josh. 7:19, indicating the
genuine confession of facts in one's life which gives glory to God); John 12:43
(twice); 1 Pet. 4:11.
B-1,Verb, aineo
“to speak in praise of, to praise” (akin to A, No. 1), is always used of
“praise” to God, (a) by angels, Luke 2:13; (b) by men, Luke 2:20; 19:37; 24:53;
Acts 2:20,47; 3:8,9; Rom. 15:11 (No. 2 In some texts); Rev. 19:5.
B-2,Verb, epaineo
akin to A, No. 2, is rendered “praise,” 1 Cor. 11:2,17,22: see COMMEND, No. 1.
B-3,Verb, humneo
denotes (a) transitively, “to sing, to laud, sing to the praise of” (Eng.,
“hymn”), Acts 16:25, AV, “sang praises” (RV, “singing hymns”); Heb. 2:12, RV,
“will I sing (Thy) praise,” AV, “will I sing praise (unto Thee),” lit., “I will
hymn Thee;” (b) intransitively, “to sing,” Matt. 26:30; Mark 14:26, in both
places of the singing of the paschal hymns (Ps. 113-118; 136), called by Jews
the Great Hallel.
B-4,Verb, psallo
primarily, “to twitch” or “twang” (as a bowstring, etc.), then, “to play” (a
stringed instrument with the fingers), in the Sept., to sing psalms, denotes,
in the NT, to sing a hymn, sing “praise;” in Jas. 5:13, RV, “sing praise” (AV,
“sing psalms”). See MELODY, SING.
B-5,Verb, exomologeo
in Rom. 15:9, RV, “will I give praise” (AV, and RV marg., “I will confess”): see
CONFESS, A, No. 2 (c).
Note: In Luke 1:64, AV, eulogeo, “to bless,” is translated “praised”
(RV, “blessing”).
1, phluareo
signifies “to talk nonsense” (from phluo, “to babble;” cp. the adjective
phluaros, “babbling, garrulous, tattlers,” 1 Tim. 5:13), “to raise false
accusations,” 3 John 1:10.
A-1,Verb, euchomai
“to pray (to God),” is used with this meaning in 2 Cor. 13:7; 2 Cor. 13:9, RV,
“pray” (AV, “wish”); Jas. 5:16; 3 John 1:2, RV, “pray” (AV, wish). Even when
the RV and AV translate by “I would,” Acts 26:29, or “wished for,” Acts 27:29
(RV, marg., “prayed”), or “could wish,” Rom. 9:3 (RV, marg., “could pray”), the
indication is that “prayer” is involved.
A-2,Verb, proseuchomai
“to pray,” is always used of “prayer” to God, and is the most frequent word in
this respect, especially in the Synoptists and Acts, once in Rom. 8:26; Eph.
6:18; Phil. 1:9; 1 Tim. 2:8; Heb. 13:18; Jude 1:20. For the injunction in 1
Thess. 5:17, see CEASE, C.
A-3,Verb, erotao
“to ask,” is translated by the verb to pray in Luke 14:18,19; 16:27; John 4:31;
14:16; 16:26; 17:9,15,20; in Acts 23:18, RV, “asked” (AV “prayed”); in 1 John
5:16, RV, “should make request” (AV “shall pray”). See ASK, A, No. 2.
A-4,Verb, deomai
“to desire,” in 2 Cor. 5:20; 8:4, RV, “beseech” (AV, “pray”): see BESEECH, No.
3.
Notes: (1) Parakaleo, “to call to one's aid,” is rendered by the verb
“to pray” in the AV in the following: Matt. 26:53 (RV, “beseech”); so Mark
5:17,18; Acts 16:9; in Acts 24:4, RV, “intreat;” in Acts 27:34, RV, “beseech.”
See BESEECH, No. 1. (2) In 1 Thess. 5:23; 2 Tim. 4:16, there is no word in the
original for “I pray,” see the RV.
B-1,Noun, euche
akin to A, No. 1, denotes “a prayer,” Jas. 5:15; “a vow,” Acts 18:18; 21:23.
See VOW.
B-2,Noun, proseuche
akin to A, No. 2, denotes (a) “prayer” (to God), the most frequent term, e.g.,
Matt. 21:22; Luke 6:12, where the phrase is not to be taken literally as if it
meant, “the prayer of God” (subjective genitive), but objectively, “prayer of
God.” In Jas. 5:17, “He prayed fervently,” RV, is lit., “he prayed with prayer”
(a Hebraistic form); in the following the word is used with No. 3: Eph. 6:18;
Phil. 4:6; 1 Tim. 2:1; 5:5; (b) “a place of prayer,” Acts 16:13,16, a place
outside the city wall, RV.
B-3,Noun, deesis
primarily “a wanting, a need” (akin to A, No. 4), then, “an asking, entreaty,
supplication,” in the NT is always addressed to God and always rendered
“supplication” or “supplications” in the RV; in the AV “prayer,” or “prayers,”
in Luke 1:13; 2:37; 5:33; Rom. 10:1; 2 Cor. 1:11; 9:14; Phil. 1:4 (in the 2nd
part, “request”); 1:19; 2 Tim. 1:3; Heb. 5:7; Jas. 5:16; 1 Pet. 3:12.
B-4,Noun, enteuxis
is translated “prayer” in 1 Tim. 4:5; see INTERCESSION.
Notes: (1) Proseuche is used of “prayer” in general; deesis stresses
the sense of need; it is used sometimes of request from man to man. (2) In the
papyri enteuxis is the regular word for a petition to a superior. For the
synonymous word aitema see PETITION; for hiketeria, Heb. 5:7, see SUPPLICATION.
(3) “Prayer is properly addressed to God the Father Matt. 6:6; John
16:23; Eph. 1:17; 3:14, and the Son, Acts 7:59; 2 Cor. 12:8; but in no instance
in the NT is prayer addressed to the Holy Spirit distinctively, for whereas the
Father is in Heaven, Matt. 6:9, and the Son is at His right hand, Rom. 8:34,
the Holy Spirit is in and with the believers, John 14:16,17.
“Prayer is to be offered in the Name of the Lord Jesus, John 14:13,
that is, the prayer must accord with His character, and must be presented in the
same spirit of dependence and submission that marked Him, Matt. 11:26; Luke
22:42.
“The Holy Spirit, being the sole interpreter of the needs of the human
heart, makes His intercession therein; and inasmuch as prayer is impossible to
man apart from His help, Rom. 8:26, believers are exhorted to pray at all
seasons in the Spirit, Eph. 6:18; cp. Jude 1:20; Jas. 5:16, the last clause of
which should probably be read “the inwrought [i.e., by the Holy Spirit]
supplication of righteous man availeth much' (or 'greatly prevails' ischuo, as
in Acts 19:16,20).
“None the less on this account is the understanding to be engaged in
prayer, 1 Cor. 14:15, and the will, Col. 4:12; Acts 12:5 (where 'earnestly' is,
lit., 'stretched out') and so in Luke 22:44.
“Faith is essential to prayer, Matt. 21:22; Mark 11:24; Jas. 1:5-8, for
faith is the recognition of, and the committal of ourselves and our matters to,
the faithfulness of God.
“Where the Jews were numerous, as at Thessalonica, they had usually a
Synagogue, Acts 17:1; where they were few, as at Philippi, they had merely a
proseuche, or 'place of prayer,' of much smaller dimensions, and commonly built
by a river for the sake of the water necessary to the preliminary ablutions
prescribed by Rabbinic tradition, Acts 16:13,16.” * [* From Notes on
Thessalonians by Hogg and Vine, pp. 189,190.]
A-1,Verb, euangelizo
is almost always used of “the good news” concerning the Son of God as
proclaimed in the Gospel [exceptions are e.g., Luke 1:19; 1 Thess. 3:6, in
which the phrase “to bring (or show) good (or glad) tidings” does not refer to
the Gospel]; Gal. 1:8 (2nd part). With reference to the Gospel the phrase “to
bring, or declare, good, or glad, tidings” is used in Acts 13:32; Rom. 10:15;
Heb. 4:2. In Luke 4:18 the RV “to preach good tidings” gives the correct
quotation from Isaiah, rather than the AV “to preach the Gospel.” In the Sept.
the verb is used of any message intended to cheer the hearers, e.g. 1 Sam.
31:9; 2 Sam. 1:20. See GOSPEL, B, No. 1.
A-2,Verb, kerusso
signifies (a) “to be a herald,” or, in general, “to proclaim,” e.g., Matt. 3:1;
Mark 1:45, “publish;” in Luke 4:18, RV, “to proclaim,” AV, “to preach;” so Luke
4:19; Luke 12:3; Acts 10:37; Rom. 2:21; Rev. 5:2. In 1 Pet. 3:19 the probable
reference is, not to glad tidings (which there is no real evidence that Noah
preached, nor is there evidence that the spirits of antediluvian people are
actually “in prison”), but to the act of Christ after His resurrection in
proclaiming His victory to fallen angelic spirits; (b) “to preach the Gospel as
a herald,” e.g., Matt. 24:14; Mark 13:10, RV, “be preached” (AV, “be
published”); Mark 14:9; 16:15,20; Luke 8:1; 9:2; 24:47; Acts 8:5; 19:13; 28:31;
Rom. 10:14, present participle, lit., “(one) preaching,” “a preacher;” Rom.
10:15 (1st part); 1 Cor. 1:23; 15:11,12; 2 Cor. 1:19; 4:5; 11:4; Gal. 2:2;
Phil. 1:15; Col. 1:23; 1 Thess. 2:9; 1 Tim. 3:16; (c) “to preach the word,” 2
Tim. 4:2 (of the ministry of the Scriptures, with special reference to the
Gospel). See PROCLAIM, PUBLISH.
A-3,Verb, proeuangelizomai
see GOSPEL, B, No. 2.
A-4,Verb, prokerusso
lit., “to proclaim as a herald” (pro, before, and No. 2), is used in Acts
13:24, “had first preached.” Some mss. have the verb in Acts 3:20; for the best
see APPOINT, No. 12.
A-5,Verb, parrhesiazomai
“to be bold in speech,” is translated “to preach boldly” in Acts 9:27 (2nd
part); in Acts 9:29, RV (AV, “he spake boldly”). See BOLD, A, No. 2.
Notes: (1) For diangello, translated “preach” in Luke 9:60, see DECLARE,
A, No. 3. (2) Katangello, “to proclaim,” is always so translated in the RV; the
AV renders it by “to preach” in Acts 4:2; 13:5,38; 15:36; 17:3,13; 1 Cor. 9:14;
Col. 1:28. (3) Laleo, “to speak,” is translated “preached,” Mark 2:2, AV,
“preached” (RV, “spake”); in Acts 8:25, 1st part, AV (RV, “spoken”); so in Acts
13:42; 14:25; “preaching” in Acts 11:19, AV, but what is indicated here is not
a formal “preaching” by the believers scattered from Jerusalem, but a general
testimony to all with whom they came into contact; in Acts 16:6, RV, “to speak”
(AV, “to preach”). (4) For dialegomai, in AV of Acts 20:7,9, see DISCOURSE. (5)
For AV, “preached” in Heb. 4:2 (2nd part), see HEARING. (6) In Rom. 15:19
pleroo, “to fulfill” (RV, marg.), is rendered “I have fully preached.”
B-1,Noun, kerugma
“a proclamation by a herald” (akin to A, No. 2), denotes “a message, a
preaching” (the substance of what is “preached” as distinct from the act of
“preaching”), Matt. 12:41; Luke 11:32; Rom. 16:25; 1 Cor. 1:21; 2:4; 15:14; in 2
Tim. 4:17; Titus 1:3, RV, “message,” marg., “proclamation,” AV, “preaching.”
See MESSAGE. In the Sept., 2 Chron. 30:5; Prov. 9:3; Jonah 3:2.
Note: In 1 Cor. 1:18, AV, logos, “a word,” is translated “preaching,”
RV, “the word (of the Cross),” i.e., not the act of “preaching,” but the
substance of the testimony, all that God has made known concerning the subject.
For Heb. 4:2, AV, see HEAR, B, No. 1.
1, kerux
“a herald” (akin to A, No. 2 and B, above), is used (a) of the “preacher” of
the Gospel, 1 Tim. 2:7; 2 Tim. 1:11; (b) of Noah, as a “preacher” of
righteousness, 2 Pet. 2:5.
Notes: (1) For “a preacher,” in Rom. 10:14, where the verb kerusso is
used, see PREACH, A, No. 2. (2) Kerux indicates the “preacher” as giving a
proclamation; euangelistes points to his message as glad tidings; apostolos
suggests his relationship to Him by whom he is sent.
1, phthano
“to anticipate, to come sooner,” is translated “shall (in no wise) precede” in
1 Thess. 4:15, RV (AV, “prevent”), i.e., “shall in no wise obtain any advantage
over” (the verb does not convey the thought of a mere succession of one event
after another); the Apostle, in reassuring the bereaved concerning their
departed fellow believers, declares that, as to any advantage, the dead in
Christ will “rise first.” See ATTAIN, No. 3, COME, No. 32.
1, entole
“a commandment,” is translated “precept” in Mark 10:5 (RV, “commandment”); so
Heb. 9:19. See COMMANDMENT, No. 2.
2, entalma
is always translated “precepts” in the RV; see COMMANDMENT, No. 3.
1, timios
translated “precious,” e.g., in Jas. 5:7; 1 Pet. 1:19; 2 Pet. 1:4; in 1 Cor.
3:12, AV (RV, “costly”): see COSTLY, B, No. 1 DEAR, No. 1.
2, entimos
“precious,” 1 Pet. 2:4,6: see DEAR, No. 2.
3, poluteles
“very expensive,” translated “very precious” in Mark 14:3, AV (RV, “very
costly”): see COSTLY, B, No. 2.
4, polutimos
“of great value;” comparative degree in 1 Pet. 1:7; see COSTLY, B, No. 3, DEAR,
No. 1 (for a less authentic reading).
5, barutimos
“of great value, exceeding precious” (barus, “weighty,” time, value), is used
in Matt. 26:7.
6, isotimos
“of equal value, held in equal honor” (isos, “equal,” and time), is used in 2
Pet. 1:1, “a like precious (faith),” RV (marg., “an equally precious”).
Note: In 1 Pet. 2:7, AV, the noun time, is translated “precious” (RV,
“preciousness”). See HONOR, No. 1.
1, proorizo
see DETERMINE.
Note: This verb is to be distinguished from proginosko, “to foreknow;”
the latter has special reference to the persons foreknown by God; proorizo has
special reference to that to which the subjects of His foreknowledge are
“predestinated.” See FOREKNOW, A and B.
1, proteuo
“to be first” (protos), “to be preeminent,” is used of Christ in relation to
the Church, Col. 1:18.
2, philoproteuo
lit., “to love to be preeminent” (philos, “loving”), “to strive to be first,”
is said of Diotrephes, 3 John 1:9.
1, proegeomai
“to go before and lead,” is used in Rom. 12:10, in the sense of taking the lead
in showing deference one to another, “(in honor) preferring one another.”
Notes: (1) In John 1:15,30, AV, ginomai, “to become,” is translated “is
preferred” (RV, “is become”); some mss. have it again in ver. 27. (2) For
prokrima, 1 Tim. 5:21 (AV, “preferring one before another”), see PREJUDICE.
1, prokrima
denotes “pre-judging” (akin to prokrino, “to judge beforehand”), 1 Tim. 5:21,
RV, “prejudice” (marg., “preference”), preferring one person, another being put
aside, by unfavorable judgment due to partiality.
· Note: This is the AV rendering of meletao, “to care for,” which occurs in some mss. in Mark 13:11, “(neither) do ye premeditate.” It is absent from the best mss. See IMAGINE
A-1,Noun, hetoimasia
denotes (a) “readiness,” (b) “preparation;” it is found in Eph. 6:15, of having
the feet shod with the “preparation” of the Gospel of peace; it also has the
meaning of firm footing (foundation), as in the Sept. of Ps. 89:14 (RV,
“foundation”); if that is the meaning in Eph. 6:15, the Gospel itself is to be
the firm footing of the believer, his walk being worthy of it and therefore a
testimony in regard to it. See READY.
A-2,Noun, paraskeue
denotes “preparation, equipment.” The day on which Christ died is called “the
Preparation” in Mark 15:42; John 19:31; in John 19:42 “the Jews' Preparation,”
RV; in John 19:14 it is described as “the Preparation of the Passover;” in Luke
23:54, RV, “the day of the Preparation (and the Sabbath drew on).” The same day
is in view in Matt. 27:62, where the events recorded took place on “the day
after the Preparation” (RV). The reference would be to the 6th day of the week.
The title arose from the need of preparing food etc. for the Sabbath.
Apparently it was first applied only to the afternoon of the 6th day; later, to
the whole day. In regard to the phraseology in John 19:14, many hold this to
indicate the “preparation” for the paschal feast. It probably means “the
Preparation day,” and thus falls in line with the Synoptic Gospels. In modern
Greek and ecclesiastical Latin, Parasceve == Friday.
B-1,Verb, hetoimazo
“to prepare, make ready,” is used (I) absolutely, e.g., Mark 14:15; Luke 9:52;
(II) with an object, e.g., (a) of those things which are ordained (1) by God,
such as future positions of authority, Matt. 20:23; the coming Kingdom, Matt.
25:34; salvation personified in Christ, Luke 2:31; future blessings, 1 Cor.
2:9; a city, Heb. 11:16; a place of refuge for the Jewish remnant, Rev. 12:6;
Divine judgments on the world, Rev. 8:6; 9:7,15; 16:12; eternal fire, for the
Devil and his angels, Matt. 25:41; (2) by Christ: a place in Heaven for His
followers, John 14:2,3; (b) of human “preparation” for the Lord, e.g., Matt.
3:3; 26:17,19; Luke 1:17 (“make ready”),76; 3:4, AV (RV, “make ye ready”); Luke
9:52 (“to make ready”); 23:56; Rev. 19:7; 21:2; in 2 Tim. 2:21, of
“preparation” of oneself for “every good work;” (c) of human “preparations” for
human objects, e.g., Luke 12:20, RV, “thou hast prepared” (AV, “provided”);
Acts 23:23; Philem. 1:22.
B-2,Verb, katartizo
“to furnish completely, prepare,” is translated “didst Thou prepare” in Heb.
10:5 (AV, “hast Thou prepared”), of the body of the Lord Jesus. See FIT, B, No.
3.
B-3,Verb, kataskeuazo
“to prepare, make ready” (kata, used intensively, skeue, “equipment”), is so
translated in Matt. 11:10; Mark 1:2; Luke 1:17; 7:27; Heb. 9:2, RV (AV,
“made”); Heb. 9:6, RV (AV, “were ... ordained”); 11:7; 1 Pet. 3:20. See BUILD,
No. 5.
B-4,Verb, paraskeuazo
“to prepare, make ready” (para, “beside”), is used of making ready a meal, Acts
10:10: in the Middle Voice, of “preparing” oneself for war, 1 Cor. 14:8, RV; in
the Passive Voice, of “preparing” an offering for the needy, 2 Cor. 9:2, “hath
been prepared,” RV (AV, “ye was ready”); 2 Cor. 9:3, “ye may be prepared,” RV
(AV, “ye may be ready”). See READY.
B-5,Verb, proetoimazo
“to prepare beforehand” (pro, “before,” and No. 1), is used of good works which
God “afore prepared,” for fulfillment by believers, Eph. 2:10, RV (AV, “hath
before ordained,” marg., “prepared”); of “vessels of mercy,” as “afore
prepared” by God “unto glory,” Rom. 9:23. See ORDAIN.
Notes: (1) Etymologically, the difference between hetoimazo and
paraskeuazo, is that the former is connected with what is real (etumos) or
ready, the latter with skeuos, an article ready to hand, an implement, vessel.
(2) In Mark 14:15, AV, hetoimos, “ready,” is translated “prepared” (RV,
“ready”). It is absent in some mss. See READY.
· For PRESBYTERY see ELDER, A and B
A-1,Noun, prosopon
see FACE, No. 1 (also APPEARANCE, No. 2).
A-2,Noun, parousia
see COMING (Noun), No. 3.
B-1,Adverb and Preposition, emprosthen
see BEFORE, A, No. 4.
B-2,Adverb and Preposition, enopion
is translated “in the presence of” in Luke 1:19; 13:26; 14:10; 15:10; John
20:30; Rev. 14:10 (twice); in 1 Cor. 1:29 AV, “in His presence” (RV, “before
God”): see BEFORE, A, No. 9.
B-3,Adverb and Preposition, katenopion
kata, “down,” and No. 2, “in the very presence of,” is translated “before the
presence of” in Jude 1:24. See BEFORE, A, No. 10.
B-4,Adverb and Preposition, apenanti
“over against, opposite to,” is translated “in the presence of” in Acts 3:16.
See BEFORE, A, No. 7.
A-1,Verb, pareimi
signifies (a) “to be by, at hand or present,” of persons, e.g., Luke 13:1; Acts
10:33; 24:19; 1 Cor. 5:3; 2 Cor. 10:2,11; Gal. 4:18,20; of things, John 7:6, of
a particular season in the Lord's life on earth, “is (not yet) come,” or “is
not yet at hand;” Heb. 12:11, of chastening “(for the) present” (the neuter of
the present participle, used as a noun); in Heb. 13:5 “such things as ye have”
is, lit., “the things that are present;” 2 Pet. 1:12, of the truth “(which) is
with (you)” (not as AV, “the present truth,” as if of special doctrines
applicable to a particular time); in 2 Pet. 1:9 “he that lacketh” is lit., “to
whom are not present;” (b) “to have arrived or come,” Matt. 26:50, “thou art
come,” RV; John 11:28; Acts 10:21; Col. 1:6.
A-2,Verb, enistemi
“to set in,” or, in the Middle Voice and perfect tense of the Active Voice, “to
stand in, be present,” is used of the present in contrast with the past, Heb.
9:9, where the RV correctly has “(for the time) now present” (for the incorrect
AV, “then present”); in contrast to the future, Rom. 8:38; 1 Cor. 3:22; Gal.
1:4, “present;” 1 Cor. 7:26, where “the present distress” is set in contrast to
both the past and the future; 2 Thess. 2:2, where the RV, “is now present”
gives the correct meaning (AV, incorrectly, “is at hand”); the saints at
Thessalonica, owing to their heavy afflictions, were possessed of the idea that
“the day of the Lord,” RV (not as AV, “the day of Christ”), had begun; this
mistake the Apostle corrects; 2 Tim. 3:1, “shall come.” See COME, No. 26.
A-3,Verb, ephistemi
“to set over, stand over,” is translated “present” in Acts 28:2. See ASSAULT,
A, COME, No. 27.
A-4,Verb, paraginomai
“to be beside” (para, “by,” ginomai, “to become”), is translated “were present”
in Acts 21:18. See COME, No. 13.
A-5,Verb, parakeimai
“to lie beside” (para, and keimai, “to lie”), “to be near,” is translated “is
present” in Rom. 7:18,21.
A-6,Verb, sumpareimi
“to be present with” (sun, with, and No. 1), is used in Acts 25:24.
B-1,Adverb, arti
“just, just now, this moment,” is rendered “(this) present (hour)” in 1 Cor.
4:11; in 1 Cor. 15:6, RV, “now” (AV, “this present”). See NOW.
B-2,Adverb, nun
“now,” is translated “present,” with reference to this age or period (“world”),
in Rom. 8:18; 11:5; 2 Tim. 4:10; Titus 2:12. See HENCEFORTH, NOW.
Notes: (1) Endemeo, “to be at home,” is so rendered in 2 Cor. 5:6 (AV
and RV); in 2 Cor. 5:8,9, RV, “at home” (AV, “present”). See HOME. (2) In John
14:25, AV, meno, “to abide,” is translated “being present” (RV, “abiding”). (3)
In Luke 5:17 the RV has “with Him,” for AV, italicized, “present.”
1, paristemi
denotes, when used transitively, “to place beside” (para, “by,” histemi, “to
set”), “to present,” e.g., Luke 2:22; Acts 1:3, “He shewed (Himself);” 9:41;
23:33; Rom. 6:13 (2nd part), RV, “present,” AV, “yield;” so Rom. 6:19 (twice);
12:1; 2 Cor. 4:14; 11:2; Eph. 5:27; Col. 1:22,28; 2 Tim. 2:15, RV (AV, “shew”).
See SHEW.
2, paristano
a late present form of No. 1, is used in Rom. 6:13 (1st part) and Rom. 6:16,
RV, “present” (AV, “yield”).
Notes: (1) In Jude 1:24, AV, histemi, “to cause to stand, to set,” is
translated “to present” (RV, “to set”). (2) In Matt. 2:11, AV, prosphero, “to
offer,” is translated “presented” (RV, “offered”).
· For PRESENTLY see FORTHWITH, No. 1, and IMMEDIATELY, No. 1
1, tereo
is translated “to preserve” in 1 Thess. 5:23, where the verb is in the singular
number, as the threefold subject, “spirit and soul and body,” is regarded as
the unit, constituting the person. The aorist or “point” tense regards the
continuous “preservation” of the believer as a single, complete act, without
reference to the time occupied in its accomplishment; in Jude 1:1, AV (RV,
“kept”). See KEEP, No. 1.
2, suntereo
see KEEP, No. 3.
3, zoogoneo
“to preserve alive:” see LIVE, No. 6.
4, phulasso
“to guard, protect, preserve,” is translated “preserved” in 2 Pet. 2:5, RV (AV,
“saved”). See GUARD.
Note: In 2 Tim. 4:18, AV, sozo, “to save,” is translated “will
preserve” (RV, “will save”).
· For PRESS (Noun) see CROWD, A
A-1,Verb, thlibo
“to press, distress, trouble,” is translated “pressed” in 2 Cor. 4:8, RV (AV,
“troubled”). See AFFLICT, No. 4.
A-2,Verb, apothlibo
translated “press” in Luke 8:45 (end): see CRUSH.
A-3,Verb, biazo
in the Middle Voice, “to press violently” or “force one's way into,” is
translated “presseth” in Luke 16:16, AV, RV, “entereth violently,” a meaning
confirmed by the papyri. Moulton and Milligan also quote a passage from D.S.
Sharp's Epictetus and the NT, speaking of “those who (try to) force their way
in;” the verb suggests forceful endeavor. See ENTER, Note (3), VIOLENCE, B, No.
2.
A-4,Verb, sunecho
for the significance of this in Acts 18:5, “was constrained by the word,” RV,
i.e., Paul felt the urge of the word of his testimony to the Jews in Corinth,
see CONSTRAIN, No. 3. It is used with No. 1 in Luke 8:45, RV, “press” (AV,
“throng”).
A-5,Verb, enecho
lit., “to hold in,” also signifies “to set oneself against, be urgent against,”
as the scribes and Pharisees were regarding Christ, Luke 11:53, RV, “to press
upon,” marg., “set themselves vehemently against” (AV, “to urge”). See
ENTANGLE, No. 3.
A-6,Verb, epikeimai
“to lie upon, press upon,” is rendered “pressed upon” in Luke 5:1. See IMPOSED.
A-7,Verb, epipipto
“to fall upon,” is rendered “pressed upon” in Mark 3:10. See FALL, B, No. 5.
A-8,Verb, bareo
“to weigh down, burden,” is rendered “we were pressed” in 2 Cor. 1:8, AV (RV,
“we were weighed down”). See BURDEN, B, No. 1.
A-9,Verb, epibareo
2 Cor. 2:5, RV, “I press (not) too heavily” (AV, “overcharge”). See BURDEN, B,
No. 2, OVERCHARGE.
A-10,Verb, piezo
“to press down together,” is used in Luke 6:38, “pressed down,” of the
character of the measure given in return for giving. In the Sept., Mic. 6:15.
A-11,Verb, dioko
“to pursue,” is used as a metaphor from the footrace, in Phil. 3:12,14, of
“speeding on earnestly,” RV, “I press on.” See FOLLOW, No. 7.
A-12,Verb, phero
“to bear, carry,” is used in the Passive Voice in Heb. 6:1, “let us ... press
on,” RV, lit., “let us be borne on” (AV, “go on”). See GO, Note (2), (h).
B-1,Noun, epistasis
primarily “a stopping, halting” (as of soldiers), then, “an incursion, onset,
rush, pressure” (akin to ephistemi, “to set upon”), is so used in 2 Cor. 11:28,
“(that which) presseth upon (me),” AV, “cometh upon,” lit., “(the daily)
pressure (upon me);” some have taken the word in its other meaning “attention,”
which perhaps is accounted for by the variant reading of the pronoun (mou,
“my,” instead of moi, “to me, upon me”), but that does not adequately describe
the “pressure” or onset due to the constant call upon the Apostle for all kinds
of help, advice, counsel, exhortation, decisions as to difficulties, disputes,
etc. Cp. the other occurrence of the word in Acts 24:12, “stirring up,” RV (AV,
“raising”), lit. “making a stir” (in some mss., episustasis). See COME, Notes
at end (9).
· For PRESUMPTUOUS see DARING, B
1, prophasis
see CLOKE (Pretense), No. 2.
1, ischuo
“to be strong, powerful,” is translated “to prevail” in Acts 19:16,20; Rev.
12:8. See ABLE, B, No. 4.
2, katischuo
“to be strong against” (kata, “against,” and No. 1), is used in Matt. 16:18,
negatively of the gates of hades; in Luke 21:36 (in the most authentic ms.;
some have kataxioo, “to count worthy;” see AV), of “prevailing” to escape
judgments at the close of this age; in Luke 23:23, of the voices of the chief
priests, rulers and people against Pilate regarding the crucifixion of Christ.
3, opheleo
“to benefit, do good, profit,” is translated “prevailed” in Matt. 27:24, RV
(AV, “could prevail”), of the conclusion formed by Pilate concerning the
determination of the chief priests, elders and people. The meaning of the verb
with the negative is better expressed by the phrase “he would do no good;” so
in John 12:19, “ye prevail (nothing),” lit., “ye are doing no good.” See
ADVANTAGE, BETTERED, PROFIT.
4, nikao
“to conquer, prevail,” is used as a law term in Rom. 3:4, “(that) Thou ...
mightest prevail [AV, 'overcome'] (when Thou comest into judgment);” that the
righteousness of the judge's verdict compels an acknowledgement on the part of
the accused, is inevitable where God is the judge. God's promises to Israel provided
no guarantee that an unrepentant Jew would escape doom. In Rev. 5:5, AV, “hath
prevailed” (RV, “hath overcome”). See CONQUER, No. 1.
For PREVENT, 1 Thess. 4:15, AV, see PRECEDE: Matt. 17:25, AV, see SPEAK No. 11
A-1,Noun, time
denotes “a valuing,” hence, objectively, (a) “price paid or received,” Matt.
27:6,9; Acts 4:34 (plural); 5:2,3; 7:16, RV, “price (in silver),” AV, “sum (of
money);” Acts 19:19 (plural); 1 Cor. 6:20; 7:23; (b) “value, honor,
preciousness.” See HONOR, PRECIOUSNESS.
B-1,Verb, timao
“to fix the value, to price,” is translated “was priced” and “did price” in the
RV of Matt. 27:9 (AV, “was valued” and “did value”). See HONOR.
C-1,Adjective, poluteles
“of great price,” 1 Pet. 3:4: see COST, B, No. 2.
C-2,Adjective, polutimos
“of great price,” Matt. 13:46: see COST, B, No. 3.
· For PRICK (Noun) see GOAD
1, katanusso
primarily, “to strike or prick violently, to stun,” is used of strong emotion,
in Acts 2:37 (Passive Voice), “they were pricked (in their heart).” Cp.
katanuxis, “stupor, torpor of mind,” Rom. 11:8.
A-1,Noun,
alazonia[-eia]
is translated “pride” in 1 John 2:16, AV. See BOAST, B, No. 2, VAINGLORY.
A-2,Noun, huperephania
“pride,” Mark 7:22: see HAUGHTY.
<B-1,Verb,5187,tuphoo>
“lifted up with pride,” 1 Tim. 3:6, AV (RV, “puffed up”). See HIGH-MINDED.
1, hiereus
“one who offers sacrifice and has the charge of things pertaining thereto,” is
used (a) of a “priest” of the pagan god Zeus, Acts 14:13; (b) of Jewish
“priests,” e.g., Matt. 8:4; 12:4,5; Luke 1:5, where allusion is made to the 24
courses of “priests” appointed for service in the Temple (cp. 1 Chron.
24:4ff.); John 1:19; Heb. 8:4; (c) of believers, Rev. 1:6; 5:10; 20:6. Israel
was primarily designed as a nation to be a kingdom of “priests,” offering
service to God, e.g., Ex. 19:6; the Israelites having renounced their
obligations, Ex. 20:19, the Aaronic priesthood was selected for the purpose,
till Christ came to fulfil His ministry in offering up Himself; since then the
Jewish priesthood has been abrogated, to be resumed nationally, on behalf of
Gentiles, in the millenial kingdom, Is. 61:6; 66:21. Meanwhile all believers,
from Jews and Gentiles, are constituted “a kingdom of priests,” Rev. 1:6 (see
above), “a holy priesthood,” 1 Pet. 2:5, and “royal,” 1 Pet. 2:9. The NT knows
nothing of a sacerdotal class in contrast to the laity; all believers are
commanded to offer the sacrifices mentioned in Rom. 12:1; Phil. 2:17; 4:18;
Heb. 13:15,16; 1 Pet. 2:5; (d) of Christ, Heb. 5:6; 7:11,15,17,21; 8:4
(negatively); (e) of Melchizedek, as the forshadower of Christ, Heb. 7:1,3.
2, archiereus
designates (a) “the high priests” of the Levitical order, frequently called
“chief priests” in the NT, and including “ex-high priests” and members of “high
priestly” families, e.g., Matt. 2:4; 16:21; 20:18; 21:15; in the singular, a
“high priest,” e.g., Abiathar, Mark 2:26; Annas and Caiaphas, Luke 3:2, where
the RV rightly has “in the high priesthood of A. and C.” (cp. Acts 4:6). As to
the combination of the two in this respect, Annas was the “high priest” from
A.D. 7-14, and, by the time referred to, had been deposed for some years; his
son-in-law, Caiaphas, the fourth “high priest” since his deposition, was
appointed about A.D. 24. That Annas was still called the “high priest” is
explained by the facts (1) that by the Mosaic law the high priesthood was held
for life, Num. 35:25; his deposition was the capricious act of the Roman
procurator, but he would still be regarded legally and religiously as “high
priest” by the Jews; (2) that he probably still held the office of
deputy-president of the Sanhedrin (cp. 2 Kings 25:18); (3) that he was a man
whose age, wealth and family connections gave him a preponderant influence, by
which he held the real sacerdotal power; indeed at this time the high
priesthood was in the hands of a clique of some half dozen families; the
language of the writers of the Gospels is in accordance with this, in
attributing the high priesthood rather to a caste than a person; (4) the “high
priests” were at that period mere puppets of Roman authorities who deposed them
at will, with the result that the title was used more loosely than in former
days.
The Divine institution of the priesthood culminated in the “high
priest,” it being his duty to represent the whole people, e.g., Lev. 4:15,16;
ch. 16. The characteristics of the Aaronic “high priests” are enumerated in
Heb. 5:1-4; 8:3; 9:7,25; in some mss., Heb. 10:11 (RV, marg.); 13:11.
(b) Christ is set forth in this respect in the Ep. to the Hebrews,
where He is spoken of as “a high priest,” Heb. 4:15; 5:5,10; 6:20; 7:26; 8:1,3
(RV); 9:11; “a great high priest,” Heb. 4:14; “a great priest,” Heb. 10:21; “a
merciful and faithful high priest,” Heb. 2:17; “the Apostle and high priest of
our confession,” Heb. 3:1, RV; “a high priest after the order of Melchizedek,”
Heb. 5:10. One of the great objects of this Epistle is to set forth the
superiority of Christ's High Priesthood as being of an order different from and
higher than the Aaronic, in that He is the Son of God (see especially Heb.
7:28), with a priesthood of the Melchizedek order. Seven outstanding features
of His priesthood are stressed, (1) its character, Heb. 5:6,10; (2) His
commission, Heb. 5:4,5; (3) His preparation, Heb. 2:17; 10:5; (4) His
sacrifice, Heb. 8:3; 9:12,14,27,28; 10:4-12; (5) His santuary, Heb. 4:14; 8:2;
9:11,12,24; 10:12,19; (6) His ministry, Heb. 2:18; 4:15; 7:25; 8:6; 9:15,24;
(7) its effects, 2:15; 4:16; 6:19,20; 7:16,25; 9:14,28; 10:14-17,22,39; 12:1;
13:13-17.
Note: In Acts 4:6 the adjective hieratikos, “high priestly,” is
translated “of the high priest.”
A-1,Noun, hierateuma
denotes “a priesthood” (akin to hierateuo, see below), “a body of priests,”
consisting of all believers, the whole church (not a special order from among
them), called “a holy priesthood,” 1 Pet. 2:5; “a royal priesthood,” 1 Pet.
2:9; the former term is associated with offering spiritual sacrifices, the
latter with the royal dignity of showing forth the Lord's excellencies (RV). In
the Sept., Exod. 19:6; 23:22.
A-2,Noun, hierosune
“a priesthood,” signifies the office, quality, rank and ministry of “a priest,”
Heb. 7:11,12,24, where the contrasts between the Levitical “priesthood” and
that of Christ are set forth. In the Sept., 1 Chron. 29:22.
A-3,Noun, hierateia
“a priesthood,” denotes the priest's office, Luke 1:9; Heb. 7:5, RV, “priest's
office.”
B-1,Verb, hierateuo
signifies “to officiate as a priest,” Luke 1:8, “he executed the priest's
office.”
1, archegos
primarily an adjective signifying “originating, beginning,” is used as a noun,
denoting “a founder, author, prince or leader,” Acts 3:15, “Prince” (marg.,
“Author”); Acts 5:31; see AUTHOR, No. 2.
2, archon
the present participle of the verb archo, “to rule;” denotes “a ruler, a
prince.” It is used as follows (“p” denoting “prince,” or “princes;” “r,”
“ruler” or “rulers”): (a) of Christ, as “the Ruler (AV, Prince) of the kings of
the earth,” Rev. 1:5; (b) of rulers of nations, Matt. 20:25, RV, “r,” AV, “p;”
Acts 4:26, “r;” Acts 7:27, “r;” Acts 7:35, “r” (twice); (c) of judges and
magistrates, Acts 16:19, “r;” Rom. 13:3, “r;” (d) of members of the Sanhedrin,
Luke 14:1, RV, “r” (AV, “chief”); Luke 23:13,35, “r;” so Luke 24:20; John 3:1;
7:26,48; 12:42, RV, “r” (AV, “chief r.”); “r” in Acts 3:17; 4:5,8; 13:27; 14:5;
(e) of rulers of synagogues, Matt. 9:18,23, “r;” so Luke 8:41; 18:18; (f) of
the Devil, as “prince” of this world, John 12:31; 14:30; 16:11; of the power of
the air, Eph. 2:2, “the air” being that sphere in which the inhabitants of the
world live and which, through the rebellious and godless condition of humanity,
constitutes the seat of his authority; (g) of Beelzebub, the “prince” of the
demons, Matt. 9:24; 12:24; Mark 3:22; Luke 11:15. See CHIEF, B, No. 10.
3, hegemon
“a leader, ruler,” is translated “princes” (i.e., leaders) in Matt. 2:6: see
GOVERNOR, A, No. 1.
Note: For megistan, Rev. 6:15; 18:23, RV, “princes,” see LORD, No. 3.
1, protos
“first,” is translated “principal men” in the RV of Luke 19:47; Acts 25:2. See
CHIEF, A.
Note: In Acts 25:23 the phrase kat' exochen, lit., “according to
eminence,” is translated “principal (men);” exoche, primarily a projection
(akin to execho, “to stand out”), is used here metaphorically of eminence. In
the Sept., Job 39:28.
1, arche
“beginning, government, rule,” is used of supramundane beings who exercise
rule, called “principalities;” (a) of holy angels, Eph. 3:10, the Church in its
formation being to them the great expression of “the manifold (or
“much-varied”) wisdom of God;” Col. 1:16; (b) of evil angels, Rom. 8:38; Col.
2:15, some would put this under (a), but see SPOIL, B. No. 4; (a) and (b) are
indicated in Col. 2:10. In Eph. 1:21, the RV renders it “rule” (AV,
“principality”) and in Titus 3:1, “rulers” (AV, “principalities”). In Jude 1:6,
RV, it signifies, not the first estate of fallen angels (as AV), but their
authoriative power, “their own” indicating that which had been assigned to them
by God, which they left, aspiring to prohibited conditions. See BEGIN, B.
1, arche
“beginning,” is used in Heb. 6:1, in its relative significance, of the
beginning of the thing spoken of; here “the first principles of Christ,” lit.,
“the account (or word) of the beginning of Christ,” denotes the teaching
relating to the elementary facts concerning Christ. See BEGIN, B.
2, stoicheion
is translated “principles” in Heb. 5:12. See ELEMENTS.
1, tupos
for which see ENSAMPLE, No. 1, is translated “print” in John 20:25 (twice), of
the marks made by the nails in the hands of Christ.
· For PRISON KEEPER see JAILOR
1, desmoterion
“a place of bonds” (from desmos, “a bond,” deo, “to bind”), “a prison,” occurs
in Matt. 11:2; in Acts 5:21,23; 16:26, RV, “prison house” (AV, “prison”).
2, phulake
for the various meanings of which see CAGE, denotes a “prison,” e.g., Matt.
14:10; Mark 6:17; Acts 5:19; 2 Cor. 11:23; in 2 Cor. 6:5; Heb. 11:36 it stands
for the condition of imprisonment; in Rev. 2:10; 18:2, “hold” (twice, RV,
marg., “prison;” in the 2nd case, AV, “cage”); Rev. 20:7.
3, teresis
“a watching, keeping,” then “a place of keeping” is translated “prison” in Acts
5:18 AV (RV “ward”). See KEEPING, B.
Notes: (1) For oikema in Acts 12:7, AV, “prison,” see CELL. (2) In
Matt. 4:12, AV, paradidomi, “to betray, deliver up,” is translated “was cast
into prison” (RV, “was delivered up”); see BETRAY. In Mark 1:14, AV, “was put
in prison,” RV, as in Matt. 4:12; see PUT, No. 12.
1, desmios
an adjective, primarily denotes “binding, bound,” then, as a noun, “the person
bound, a captive, prisoner” (akin to deo, “to bind”), Matt. 27:15,16; Mark
15:6; Acts 16:25,27; 23:18; 25:14, RV (AV, “in bonds”),27; 28:16,17; Eph. 3:1;
4:1; 2 Tim. 1:8; Philem. 1:1,9; in Heb. 10:34; 13:3, “in bonds.” See BOND, No.
2.
Note: The prison at Jerusalem (Acts 5) was controlled by the priests
and probably attached to the high priest's palace, or the Temple. Paul was imprisoned
at Jerusalem in the fort Antonia, Acts 23:10; at Caesarea, in Herod's
Praetorium, 23:35; probably his final imprisonment in Rome was in the Tullianum
dungeon.
2, desmotes
akin to No. 1, occurs in Acts 27:1,42.
3, sunaichmalotos
“a fellow prisoner,” primarily “one of fellow captives in war” (from aichme, “a
spear,” and haliskomai, “to be taken”), is used by Paul of Andronicus and
Junias, Rom. 16:7; of Epaphras, Philem. 1:23; of Aristarchus, Col. 4:10, on
which Lightfoot remarks that probably his relations with the Apostle in Rome
excited suspicion and led to a temporary confinement, or that he voluntarily
shared his captivity by living with him.
A-1,Adjective, idios
one's own, is translated “private” in 2 Pet. 1:20 (see under INTERPRETATION).
See BUSINESS, B.
B-1,Adverbial Phrase, kat' idian
is translated “privately” in Matt. 24:3; Mark 4:34, RV (AV, “when they were
alone”); Mark 6:32 (AV only); 7:33, RV; Mark 9:28; 13:3; Luke 10:23; Acts
23:19; Gal. 2:2. Contrast Gal. 2:14.
1, lathra
“secretly, covertly” (from a root lath---, indicating “unnoticed, unknown,”
seen in lanthano, “to escape notice,” lethe, “forgetfulness”), is translated
“privily” in Matt. 1:19; 2:7; Acts 16:37; “secretly” in John 11:28 (in some
mss., Mark 5:33). See SECRETLY.
Note: In Gal. 2:4, pareisaktos, an adjective (akin to pareisago, lit.,
“to bring in beside,” i.e., “secretly,” from para, “by the side,” eis, “into,”
ago, “to bring”), is used, “privily brought in,” RV (AV, “unawares, etc.”),
i.e., as spies or traitors. Strabo, a Greek historian contemporary with Paul,
uses the word of enemies introduced secretly into a city by traitors within. In
the same verse the verb pareiserchomai (see COME, No. 8) is translated “came in
privily,” of the same Judaizers, brought in by the circumcision party to
fulfill the design of establishing the ceremonial law, and thus to accomplish
the overthrow of the faith; cp. in Jude 1:4 the verb pareisduo (or, duno), “to
slip in secretly, steal in,” RV, “crept in privily” (AV, “... unawares”). See
CREEP, No. 2.
1, sunoida
see KNOW, No. 6
1, brabeion
“a prize bestowed in connection with the games” (akin to brabeus, “an umpire,”
and brabeuo, “to decide, arbitrate,” “rule,” Col. 3:15), 1 Cor. 9:24, is used
metaphorically of “the reward” to be obtained hereafter by the faithful
believer, Phil. 3:14; the preposition eis, “unto,” indicates the position of
the goal. The “prize” is not “the high calling,” but will be bestowed in virtue
of, and relation to, it, the heavenly calling, Heb. 3:1, which belongs to all
believers and directs their minds and aspirations heavenward; for the “prize”
see especially 2 Tim. 4:7,8.
2, harpagmos
akin to harpazo, “to seize, carry off by force,” is found in Phil. 2:6,
“(counted it not) a prize,” RV (marg., “a thing to be grasped”), AV, “(thought
it not) robbery;” it may have two meanings, (a) in the Active sense, “the act
of seizing, robbery,” a meaning in accordance with a rule connected with its
formation; (b) in the Passive sense, “a thing held as a prize.” The subject is
capably treated by Gifford in “The Incarnation,” pp. 28,36, from which the
following is quoted:
“In order to express the meaning of the clause quite clearly, a slight
alteration is required in the RV, 'Counted it not a prize to be on an equality
with God.' The form 'to be' is ambiguous and easily lends itself to the
erroneous notion that to be on equality with God was something to be acquired
in the future. The rendering 'counted it not a prize that He was on an equality
with God,' is quite as accurate and more free from ambiguity. ... Assuming, as
we now may, that the equality was something which Christ possessed prior to His
Incarnation, and then for a time resigned we have ... to choose between two
meanings of the word harpagmos (1) with the Active sense 'robbery' or
'usurpation' we get the following meaning: 'Who because He was subsisting in
the essential form of God, did not regard it as any usurpation that He was on
an equality of glory and majesty with God, but yet emptied Himself of that
coequal glory...' (2) The Passive sense gives a different meaning to the
passage: 'Who though He was subsisting in the essential form of God, yet did
not regard His being on an equality of glory and majesty with God as a prize
and a treasure to be held fast, but emptied himself thereof.”
After reviewing the arguments pro and con Gifford takes the latter to
be the right meaning, as conveying the purpose of the passage “to set forth
Christ as the supreme example of humility and self-renunciation.”
Note: For katabrabeuo (kata, “down,” and brabeuo, see No. 1),
translated “rob (you) of your prize,” Col. 2:18, see BEGUILE, Note.
· For PROBATION, RV in Rom. 5:4, see EXPERIENCE, No. 2
1, ekporeuomai
“to go forth,” is translated “to proceed out of” in Matt. 4:4; 15:11, RV;
15:18; Mark 7:15, RV; 7:20, RV; 7:21; 7:23, RV; Luke 4:22; John 15:26; Eph.
4:29; Rev. 1:16, RV; 4:5; 9:17,18, RV (AV, “issued”); 11:5; 19:15, RV; 19:21,
AV (RV, “came forth”); 22:1. See COME, No. 33, GO, Note (1).
2, exerchomai
is translated “proceed” in Matt. 15:19, AV (RV, “come forth”); John 8:42, RV,
“came forth;” Jas. 3:10. The verb “to proceed” is not so suitable. See COME,
No. 3.
3, prokopto
lit., “to cut forward (a way),” is translated “will proceed” in 2 Tim. 2:16, RV
(AV, “will increase”) and “shall proceed” (both versions) in 2 Tim. 3:9. See
INCREASE.
4, prostithemi
“to put to, to add,” is translated “proceeded” in Acts 12:3 (a Hebraism). See
ADD, No. 2.
1, kerusso
is translated “to proclaim” in the RV, for AV, “to preach,” in Matt. 10:27;
Luke 4:19; Acts 8:5; 9:20. See PREACH, No. 2.
2, katangello
“to declare, proclaim,” is translated “to proclaim” in the RV, for AV, to
“show,” in Acts 16:17; 26:23; 1 Cor. 11:26, where the verb makes clear that the
partaking of the elements at the Lord's Supper is a “proclamation” (an evangel)
of the Lord's death; in Rom. 1:8, for AV, “spoken of;” in 1 Cor. 2:1, for AV,
“declaring.” See also PREACH, Note (2), and DECLARE, A, No. 4.
3, plerophoreo
“to bring in full measure” (pleres, “full,” phero, “to bring”), hence, “to
fulfill, accomplish,” is translated “might be fully proclaimed,” in 2 Tim.
4:17, RV, with kerugma, marg., “proclamation” (AV “ ... known”). See ASSURE, B,
No. 2, BELIEVE, C, Note (4), FULFILL, No. 6, KNOW, Note (2), PERSUADE, No. 2,
Note, PROOF.
1, anthupatos
from anti, “instead of,” and hupatos, “supreme,” denotes “a consul, one acting
in place of a consul, a proconsul, the governor of a senatorial province”
(i.e., one which had no standing army). The “proconsuls” were of two classes,
(a) exconsuls, the rulers of the provinces of Asia and Africa, who were
therefore “proconsuls” (b) those who were ex-pretors or “proconsuls” of other
senatorial provinces (a pretor being virtually the same as a consul). To the
former belonged the “proconsuls” at Ephesus, Acts 19:38 (AV, “deputies”); to
the latter, Sergius Paulus in Cyprus, Acts 13:7,8,12, and Gallio at Corinth,
Acts 18:12. In the NT times Egypt was governed by a prefect. Provinces in which
a standing army was kept were governed by an imperial legate (e.g., Quirinius
in Syria, Luke 2:2): see GOVERNOR, A, No. 1.
Note: Anthupateo, “to be proconsul,” is in some texts in Acts 18:12.
A-1,Adjective,
bebelos
primarily, “permitted to be trodden, accessible” (from baino, “to go,” whence
belos, “a threshold”), hence, “unhallowed, profane” (opposite to hieros,
“sacred”), is used of (a) persons, 1 Tim. 1:9; Heb. 12:16; (b) things, 1 Tim.
4:7; 6:20; 2 Tim. 2:16. “The natural antagonism between the profane and the
holy or divine grew into a moral antagonism. ... Accordingly bebelos is that
which lacks all relationship or affinity to God” (Cremer, who compares koinos,
“common,” in the sense of ritual uncleanness).
B-1,Verb, bebeloo
primarily, “to cross the threshold” (akin to A, which see), hence, “to profane,
pollute,” occurs in Matt. 12:5; Acts 24:6 (the latter as in Acts 21:28,29: cp.
DEFILE, A, No. 1, PARTITION).
A-1,Verb, epangello
“to announce, proclaim, profess,” is rendered “to profess” in 1 Tim. 2:10, of
godliness, and 1 Tim. 6:21, of “the knowledge ... falsely so called.” See
PROMISE.
A-2,Verb, homologeo
is translated “to profess” in Matt. 7:23; Titus 1:16; in 1 Tim. 6:12, AV (RV,
“confess”). See CONFESS.
A-3,Verb, phasko
“to affirm, assert:” see AFFIRM, No. 3.
B-1,Noun, homologia
akin to A, No. 2, “confession,” is translated “profession” and “professed” in
the AV only. See CONFESS.
A-1,Noun, opheleia
primarily denotes “assistance;” then, “advantage, benefit,;” “profit,” in Rom.
3:1. See ADVANTAGE, No. 3.
A-2,Noun, ophelos
“profit” in Jas. 2:14,16: see ADVANTAGE, No. 2.
A-3,Noun, sumpheron
the neuter form of the present participle of sumphero (see B, No. 1), is used
as a noun with the article in Heb. 12:10, “(for our) profit;” in some mss. in 1
Cor. 7:35; 10:33 (see No. 4); in 1 Cor. 12:7, preceded by pros, “with a view
to, towards,” translated “to profit withal,” lit., “towards the profiting.”
A-4,Noun, sumphoros
akin to No. 3, an adjective, signifying “profitable, useful, expedient,” is
used as a noun, and found in the best texts, with the article, in 1 Cor. 7:35
(see No. 3); 1 Cor. 10:33 (1st part), the word being understood in the 2nd
part.
A-5,Noun, prokope
translated “profiting” in 1 Tim. 4:15, AV (RV, “progress”); see FURTHERANCE.
B-1,Verb, sumphero
“to be profitable,” Matt. 5:29,30; Acts 20:20: see EXPEDIENT.
B-2,Verb, opheleo
akin to A, No. 1, is translated “to profit” in Matt. 15:5; 16:26; Mark 7:11;
8:36; Luke 9:25, RV; John 6:63; Rom. 2:25; 1 Cor. 13:3; 14:6; Gal. 5:2; Heb.
4:2; 13:9. See ADVANTAGE, BETTERED, PREVAIL.
B-3,Verb, prokopto
is translated “I profited” in Gal. 1:14, AV. See ADVANCE.
C-1,Adjective, chresimos
“useful” (akin to chraomai, “to use”), is translated as a noun in 2 Tim. 2:14,
“to (no) profit,” lit., “to (nothing) profitable.”
C-2,Adjective, euchrestos
“useful, serviceable” (eu, “well,” chrestos, “serviceable,” akin to chroamai,
see No. 1), is used in Philem. 1:11, “profitable,” in contrast to achrestos,
“unprofitable” (a negative), with a delightful play upon the name “Onesimus,”
signifying “profitable” (from onesis, “profit”), a common name among slaves.
Perhaps the prefix eu should have been brought out by some rendering like “very
profitable,” “very serviceable,” the suggestion being that whereas the runaway
slave had done great disservice to Philemon, now after his conversion, in
devotedly serving the Apostle in his confinement, he had thereby already become
particularly serviceable to Philemon himself, considering that the latter would
have most willingly rendered service to Paul, had it been possible. Onesimus,
who had belied his name, was now true to it on behalf of his erstwhile master,
who also owed his conversion to the Apostle.
It is translated “meet for (the master's) use” in 2 Tim. 2:21; “useful”
in 2 Tim. 4:11, RV (AV, “profitable”). See USEFUL. In the Sept., Prov. 31:13.
C-3,Adjective, ophelimos
“useful, profitable” (akin to B. No. 2), is translated “profitable” in 1 Tim.
4:8, both times in the RV (AV, “profiteth” in the 1st part), of physical
exercise, and of godliness; in 2 Tim. 3:16 of the God-breathed Scriptures; in
Titus 3:8, of maintaining good works.
1, prokope
is translated “progress” in Phil. 1:12,25; 1 Tim. 4:15: see FURTHERANCE.
1, parateino
“to stretch out along” (para, “along,” teino, “to stretch”), is translated
“prolonged” in Acts 20:7, RV, of Paul's discourse: see CONTINUE, Note (1).
A-1,Noun, epangelia
primarily a law term, denoting “a summons” (epi, “upon,” angello, “to proclaim,
announce”), also meant “an undertaking to do or give something, a promise.”
Except in Acts 23:21 it is used only of the “promises” of God. It frequently
stands for the thing “promised,” and so signifies a gift graciously bestowed,
not a pledge secured by negotiation; thus, in Gal. 3:14, “the promise of the
Spirit” denotes “the promised Spirit:” cp. Luke 24:49; Acts 2:33; Eph. 1:13; so
in Heb. 9:15, “the promise of the eternal inheritance” is “the promised eternal
inheritance.” On the other hand, in Acts 1:4, “the promise of the Father,” is
the “promise” made by the Father.
In Gal. 3:16, the plural “promises” is used because the one “promise”
to Abraham was variously repeated (Gen. 12:1-3; 13:14-17; 15:18; 17:1-14;
22:15-18), and because it contained the germ of all subsequent “promises;” cp.
Rom. 9:4; Heb. 6:12; 7:6; 8:6; 11:17. Gal. 3 is occupied with showing that the
“promise” was conditional upon faith and not upon the fulfillment of the Law.
The Law was later than, and inferior to, the “promise,” and did not annul it,
Gal. 3:21; cp. Gal. 4:23,28. Again, in Eph. 2:12, “the covenants of the
promise” does not indicate different covenants, but a covenant often renewed,
all centering in Christ as the “promised” Messiah-Redeemer, and comprising the
blessings to be bestowed through Him.
In 2 Cor. 1:20 the plural is used of every “promise” made by God: cp. Heb.
11:33; in Heb. 7:6, of special “promises” mentioned. For other applications of
the word, see e.g., Eph. 6:2; 1 Tim. 4:8; 2 Tim. 1:1; Heb. 4:1; 2 Pet. 3:4,9;
in 1 John 1:5 some mss. have this word, instead of angelia, “message.”
The occurrences of the word in relation to Christ and what centers in
Him, may be arranged under the headings (1) the contents of the “promise,”
e.g., Acts 26:6; Rom. 4:20; 1 John 2:25; (2) the heirs, e.g., Rom. 9:8; 15:8;
Gal. 3:29; Heb. 11:9; (3) the conditions, e.g., Rom. 4:13,14; Gal. 3:14-22;
Heb. 10:36.
A-2,Noun, epangelma
denotes “a promise made,” 2 Pet. 1:4; 3:13.
B-1,Verb, epangello
“to announce, proclaim,” has in the NT the two meanings “to profess” and “to
promise,” each used in the Middle Voice; “to promise” (a) of “promises” of God,
Acts 7:5; Rom. 4:21; in Gal. 3:19, Passive Voice; Titus 1:2; Heb. 6:13; 10:23;
11:11; 12:26; Jas. 1:12; 2:5; 1 John 2:25; (b) made by men, Mark 14:11; 2 Pet.
2:19. See PROFESS.
B-2,Verb, proepangello
in the Middle Voice, “to promise before” pro, and No. 1), occurs in Rom. 1:2; 2
Cor. 9:5. See AFOREPROMISED.
B-3,Verb, homologeo
“to agree, confess,” signifies “to promise” in Matt. 14:7. See CONFESS.
Note: For exomologeo in Luke 22:6, see CONSENT, No. 1.
1, lego
“to say, declare,” is rendered “pronounceth (blessing)” in Rom. 4:6, RV, which
necessarily repeats the verb in ver. 9 (it is absent from the original), for
AV, “cometh” (italicized). See ASK, A, No. 6, DESCRIBE, No. 2, SAY.
1, dokime
see EXPERIENCE, No. 2.
2, dokimion
“a test, a proof,” is rendered “proof” in Jas. 1:3, RV (AV, “trying”); it is
regarded by some as equivalent to dokimeion, “a crucible, a test;” it is the
neuter form of the adjective dokimios, used as a noun, which has been taken to
denote the means by which a man is tested and “proved” (Mayor), in the same
sense as dokime (No. 1) in 2 Cor. 8:2; the same phrase is used in 1 Pet. 1:7,
RV, “the proof (of your faith),” AV, “the trial;” where the meaning probably is
“that which is approved [i.e., as genuine] in your faith;” this interpretation,
which was suggested by Hort, and may hold good for Jas. 1:3, has been confirmed
from the papyri by Deissmann (Bible Studies, p. 259ff.). Moulton and Milligan
(Vocab.) give additional instances.
3, endeixis
see DECLARE, B. Cp. the synonymous word endeigma, “a token,” 2 Thess. 1:5,
which refers rather to the thing “proved,” while endeixis points to the act of
“proving.”
4, tekmerion
“a sure sign, a positive proof” (from tekmar, “a mark, sign”), occurs in Acts
1:3, RV, “proofs” (AV, “infallible proofs;” a “proof” does not require to be
described as infallible, the adjective is superfluous).
Note: For the AV in 2 Tim. 4:5, “make full proof,” RV, “fulfill”
(plerophoreo), see FULFILL.
1, asteios
is translated “proper” in Heb. 11:23, RV, “goodly:” see BEAUTIFUL, No. 2.
2, idios
“one's own,” is found in some mss. in Acts 1:19, AV, “proper;” in 1 Cor. 7:7,
RV, “own” (AV, “proper”); in Jude 1:6, RV, “their proper (habitation),” AV,
“their own.”
A-1,Noun, propheteia
signifies “the speaking forth of the mind and counsel of God” (pro, “forth,”
phemi, “to speak:” see PROPHET); in the NT it is used (a) of the gift, e.g.,
Rom. 12:6; 1 Cor. 12:10; 13:2; (b) either of the exercise of the gift or of
that which is “prophesied,” e.g., Matt. 13:14; 1 Cor. 13:8; 14:6,22; 1 Thess.
5:20, “prophesying (s);” 1 Tim. 1:18; 4:14; 2 Pet. 1:20,21; Rev. 1:3; 11:6;
19:10; 22:7,10,18,19.
“Though much of OT prophecy was purely predictive, see Micah 5:2, e.g.,
and cp. John 11:51, prophecy is not necessarily, nor even primarily,
fore-telling. It is the declaration of that which cannot be known by natural
means, Matt. 26:68, it is the forth-telling of the will of God, whether with
reference to the past, the present, or the future, see Gen. 20:7; Deut. 18:18;
Rev. 10:11; 11:3. ...
“In such passages as 1 Cor. 12:28; Eph. 2:20, the 'prophets' are placed
after the 'Apostles,' since not the prophets of Israel are intended, but the
'gifts' of the ascended Lord, Eph. 4:8,11; cp. Acts 13:1; ...; the purpose of
their ministry was to edify, to comfort, and to encourage the believers, 1 Cor.
14:3, while its effect upon unbelievers was to show that the secrets of a man's
heart are known to God, to convict of sin, and to constrain to worship, 1 Cor.
14:24,25.
“With the completion of the canon of Scripture prophecy apparently
passed away, 1 Cor. 13:8,9. In his measure the teacher has taken the place of
the prophet, cp. the significant change in 2 Pet. 2:1. The difference is that,
whereas the message of the prophet was a direct revelation of the mind of God
for the occasion, the message of the teacher is gathered from the completed
revelation contained in the Scriptures.” * [* From Notes on Thessalonians by Hogg
and Vine, pp. 196,197.]
B-1,Adjective, prophetikos
“of or relating to prophecy,” or “proceeding from a prophet, prophetic,” is
used of the OT Scriptures, Rom. 16:26, “of the prophets,” lit., “(by) prophetic
(Scriptures);” 2 Pet. 1:19, “the word of prophecy (made more sure),” i.e.,
confirmed by the person and work of Christ (AV, “a more sure, etc.”), lit.,
“the prophetic word.”
C-1,Verb, propheteuo>
“to be a prophet, to prophesy,” is used (a) with the primary meaning of telling
forth the Divine counsels, e.g., Matt. 7:22; 26:68; 1 Cor. 11:4,5; 13:9;
14:1,3-5,24,31,39; Rev. 11:3; (b) of foretelling the future, e.g., Matt. 15:7;
John 11:51; 1 Pet. 1:10; Jude 14.
1, prophetes
“one who speaks forth or openly” (see PROPHECY, A), “a proclaimer of a divine
message,” denoted among the Greeks an interpreter of the oracles of the gods.
In the Sept. it is the translation of the word roeh, “a seer;” 1 Sam. 9:9,
indicating that the “prophet” was one who had immediate intercourse with God.
It also translates the word nabhi, meaning “either one in whom the message from
God springs forth” or “one to whom anything is secretly communicated.” Hence,
in general, “the prophet” was one upon whom the Spirit of God rested, Num.
11:17-29, one, to whom and through whom God speaks, Num. 12:2; Amos 3:7,8. In
the case of the OT prophets their messages were very largely the proclamation
of the Divine purposes of salvation and glory to be accomplished in the future;
the “prophesying” of the NT “prophets” was both a preaching of the Divine
counsels of grace already accomplished and the foretelling of the purposes of
God in the future.
In the NT the word is used (a) of “the OT prophets,” e.g., Matt. 5:12;
Mark 6:15; Luke 4:27; John 8:52; Rom. 11:3; (b) of “prophets in general,” e.g.,
Matt. 10:41; 21:46; Mark 6:4; (c) of “John the Baptist,” Matt. 21:26; Luke
1:76; (d) of “prophets in the churches,” e.g., Acts 13:1; 15:32; 21:10; 1 Cor.
12:28,29; 14:29,32,37; Eph. 2:20; 3:5; 4:11; (e) of “Christ, as the
aforepromised Prophet,” e.g., John 1:21; 6:14; 7:40; Acts 3:22; 7:37, or,
without the article, and, without reference to the Old Testament, Mark 6:15,
Luke 7:16; in Luke 24:19 it is used with aner, “a man;” John 4:19; 9:17; (f) of
“two witnesses” yet to be raised up for special purposes, Rev. 11:10,18; (g) of
“the Cretan poet Epimenides,” Titus 1:12; (h) by metonymy, of “the writings of
prophets,” e.g., Luke 24:27; Acts 8:28.
2, pseudoprophetes
“a false prophet,” is used of such (a) in OT times, Luke 6:26; 2 Pet. 2:1; (b)
in the present period since Pentecost, Matt. 7:15; 24:11,24; Mark 13:22; Acts
13:6; 1 John 4:1; (c) with reference to a false “prophet” destined to arise as
the supporter of the “Beast” at the close of this age, Rev. 16:13; 19:20; 20:10
(himself described as “another beast,” Rev. 13:11).
1, prophetis
the feminine of prophetes (see above), is used of Anna, Luke 2:36; of the
self-assumed title of “the woman Jezebel” in Rev. 2:20.
A-1,Verb, hilaskomai
was used amongst the Greeks with the significance “to make the gods propitious,
to appease, propitiate,” inasmuch as their good will was not conceived as their
natural attitude, but something to be earned first. This use of the word is
foreign to the Greek Bible, with respect to God, whether in the Sept. or in the
NT. It is never used of any act whereby man brings God into a favorable attude
or gracious disposition. It is God who is “propitiated” by the vindication of
His holy and righteous character, whereby, through the provision He has made in
the vicarious and expiatory sacrifice of Christ, He has so dealt with sin that
He can show mercy to the believing sinner in the removal of his guilt and the
remission of his sins.
Thus in Luke 18:13 it signifies “to be propitious” or “merciful to”
(with the person as the object of the verb), and in Heb. 2:17 “to expiate, to
make propitiation for” (the object of the verb being sins); here the RV, “to
make propitiation” is an important correction of the AV, “to make
reconciliation.” Through the “propitiation” sacrifice of Christ, he who
believes upon Him is by God's own act delivered from justly deserved wrath, and
comes under the covenant of grace. Never is God said to be reconciled, a fact
itself indicative that the enmity exists on man's part alone, and that it is
man who needs to be reconciled to God, and not God to man. God is always the
same and, since He is Himself immutable, His relative attitude does change
towards those who change. He can act differently towards those who come to Him
by faith, and solely on the ground of the “propitiatory” sacrifice of Christ,
not because He has changed, but because He ever acts according to His
unchanging righteousness.
The expiatory work of the Cross is therefore the means whereby the
barrier which sin interposes between God and man is broken down. By the giving
up of His sinless life sacrifically, Christ annuls the power of sin to separate
between God and the believer.
In the OT the Hebrew verb kaphar is connected with kopher, “a covering”
(see MERCY SEAT), and is used in connection with the burnt offering, e.g., Lev.
1:4; 14:20; 16:24, the guilt offering e.g., Lev. 5:16,18, the sin offering,
e.g., Lev. 4:20,26,31,35, the sin offering and burnt offering together, e.g.,
Lev. 5:10; 9:7, the meal offering and peace offering, e.g., Ezek. 45:15,17, as
well as in other respects. It is used of the ram offered at the consecration of
the high priest, Ex. 29:33, and of the blood which God gave upon the altar to
make “propitiation” for the souls of the people, and that because “the life of
the flesh is in the blood,” Lev. 17:11, and “it is the blood that maketh
atonement by reason of the life” (RV). Man has forfeited his life on account of
sin and God has provided the one and only way whereby eternal life could be
bestowed, namely, by the voluntary laying down of His life by His Son, under
Divine retribution. Of this the former sacrifices appointed by God were
foreshadowings.
B-1,Noun, hilasterion
akin to A, is regarded as the neuter of an adjective signifying “propitiatory.”
In the Sept. it is used adjectivelly in connection with epithema, “a cover,” in
Exod. 25:17; 37:6, of the lid of the ark (see MERCY SEAT), but it is used as a
noun (without epithema), of locality, in Exod. 25:18-22; 31:7; 35:12; 37:7,8,9;
Lev. 16:2,13-15; Num. 7:89, and this is its use in Heb. 9:5.
Elsewhere in the NT it occurs in Rom. 3:25, where it is used of Christ
Himself; the RV text and punctuation in this verse are important: “whom God set
forth to be a propitiation, through faith, by His blood.” The phrase “by His
blood” is to be taken in immediate connection with “propitiation.” Christ,
through His expiatory death, is the Personal means by whom God shows the mercy
of His justifying grace to the sinner who believes. His “blood” stands for the
voluntary giving up of His life, by the shedding of His blood in expiatory
sacrifice, under Divine judgment righteously due to us as sinners, faith being
the sole condition on man's part.
Note: “By metonymy, 'blood' is sometimes put for 'death,' inasmuch as,
blood being essential to life, Lev. 17:11, when the blood is shed life is given
up, that is, death takes place. The fundamental principle on which God deals
with sinners is expressed in the words 'apart from shedding of blood,' i.e.,
unless a death takes place, 'there is no remission' of sins, Heb. 9:22.
“But whereas the essential of the type lay in the fact that blood was
shed, the essential of the antitype lies in this, that the blood shed was that
of Christ. Hence, in connection with Jewish sacrifices, 'the blood' is
mentioned without reference to the victim from which it flowed, but in
connection with the great antitypical sacrifice of the NT the words 'the blood'
never stand alone; the One Who shed the blood is invariably specified, for it
is the Person that gives value to the work; the saving efficacy of the Death
depends entirely upon the fact that He Who died was the Son of God.” * [* From
Notes on Thessalonians by Hogg and Vine, p. 168.]
B-2,Noun, hilasmos
akin to hileos (“merciful, propitious”), signifies “an expiation, a means
whereby sin is covered and remitted.” It is used in the NT of Christ Himself as
“the propitiation,” in 1 John 2:2; 4:10, signifying that He Himself, through
the expiatory sacrifice of His Death, is the Personal means by whom God shows
mercy to the sinner who believes on Christ as the One thus provided. In the
former passage He is described as “the propitiation for our sins; and not for
ours only, but also for the whole world.” The italicized addition in the AV,
“the sins of,” gives a wrong interpretation. What is indicated is that
provision is made for the whole world, so that no one is, by Divine
predetermination, excluded from the scope of God's mercy; the efficacy of the
“propitiation,” however, is made actual for those who believe. In 1 John 4:10,
the fact that God “sent His Son to be the propitiation for our sins,” is shown
to be the great expression of God's love toward man, and the reason why
Christians should love one another. In the Sept., Lev. 25:9; Num. 5:8; 1 Chron.
28:20; Ps. 130:4; Ezek. 44:27; Amos 8:14.
1, proselutos
akin to proserchomai, “to come to,” primarily signifies “one who has arrived, a
stranger;” in the NT it is used of converts to Judaism, or foreign converts to
the Jewish religion, Matt. 23:15; Acts 2:10; 6:5; 13:43. There seems to be no
connection necessarily with Palestine, for in Acts 2:10; 13:43 it is used of
those who lived abroad. Cp. the Sept., e.g., in Exod. 22:21; 23:9; Deut. 10:19,
of the “stranger” living among the children of Israel.
1, euodoo
“to help on one's way” (eu, “well,” hodos, “a way or journey”), is used in the
Passive Voice signifying “to have a prosperous journey,” Rom. 1:10;
metaphorically, “to prosper, be prospered,” 1 Cor. 16:2, RV, “(as) he may
prosper,” AV, “(as God) hath prospered (him),” lit., “in whatever he may be
prospered,” i.e., in material things; the continuous tense suggests the
successive circumstances of varying prosperity as week follows week; in 3 John
1:2, of the “prosperity” of physical and spiritual health.
Note: In 1 Cor. 15:31, “I protest by” is a rendering of ne, a particle of strong affirmation used in oaths. In the Sept., Gen. 42:15,16.
1, huperephanos
signifies “showing oneself above others, preeminent” (huper, “above,”
phainomai, “to appear, be manifest”); it is always used in Scripture in the bad
sense of “arrogant, disdainful, proud,” Luke 1:51; Rom. 1:30; 2 Tim. 3:2; Jas.
4:6; 1 Pet. 5:5.
Note: For the AV renderings of the verb tuphoo, in 1 Tim. 3:6; 6:4; 2
Tim. 3:4, see HIGHMINDED.
A-1,Verb, dokimazo
“to test, prove,” with the expectation of approving, is translated “to prove”
in Luke 14:19; Rom. 12:2; 1 Cor. 3:13, RV (AV, “shall try”); 11:28, RV (AV,
“examine”); 2 Cor. 8:8, 22; 13:5; Gal. 6:4; Eph. 5:10; 1 Thess. 2:4 (2nd part),
RV (AV, “trieth”); 5:21; 1 Tim. 3:10; in some mss. Heb. 3:9 (the most authentic
have the noun dokimasia, “a proving”); 1 Pet. 1:7, RV (AV, “tried”); 1 John
4:1, RV (AV, “try”). See APPROVE.
A-2,Verb, apodeiknumi
“to show forth,” signifies “to prove” in Acts 25:7. See APPROVE, No. 3.
A-3,Verb, paristemi
“to present,” signifies “to prove” in Acts 24:13. See COMMEND, No. 4.
A-4,Verb, peirazo
“to try,” either in the sense of attempting, e.g., Acts 16:7, or of testing, is
rendered “to prove” in John 6:6. See EXAMINE, TEMPT.
A-5,Verb, sumbibazo
“to join together,” signifies “to prove” in Acts 9:22. See COMPACTED, No. 2.
A-6,Verb, sunistemi | sunistano>
“to commend, to prove,” is translated “I prove (myself a transgressor)” in Gal.
2:18 (AV, “I make”). See COMMEND.
B-1,Noun, peirasmos
(a) “a trying, testing,” (b) “a temptation,” is used in sense (a) in 1 Pet.
4:12, with the preposition pros, “towards” or “with a view to,” RV, “to prove”
(AV, “to try”), lit., “for a testing.” See TEMPTATION.
Notes: (1) In Luke 10:36, RV, ginomai, “to become, come to be,” is
translated “proved (neighbor),” AV, “was...;” so in Heb. 2:2. (2) In Rom. 3:9,
AV, proatitiaomai, “to accuse beforehand,” is translated “we have before
proved” (marg., “charged”); for the RV, see CHARGE, C, No. 9.
· For PROVERB see PARABLE, No. 2
A-1,Verb, hetoimazo
“to prepare,” is translated “hast provided” in Luke 12:20, AV. See PREPARE.
A-2,Verb, ktaomai
“to get, to gain,” is rendered “provide” in Matt. 10:9. See OBTAIN, POSSESS.
A-3,Verb, paristemi
“to present,” signifies “to provide” in Acts 23:24. See COMMAND, PROVE, No. 3.
A-4,Verb, problepo
“to foresee,” is translated “having provided” in Heb. 11:40. See FORESEE.
A-5,Verb, pronoeo>
“to take thought for, provide,” is translated “provide ... for” in 1 Tim. 5:8;
in Rom. 12:17; 2 Cor. 8:21, RV, to take thought for (AV, “to provide”).
Note: In Luke 12:33, AV, poieo, “to make” (RV), is translated
“provide.”
B-1,Noun, pronoia
“forethought” (pro, “before,” noeo, “to think”), is translated “providence” in
Acts 24:2; “provision” in Rom. 13:14.
1, eparcheia[-ia]
was a technical term for the administrative divisions of the Roman Empire. The
original meaning was the district within which a magistrate, whether consul or
pretor, exercised supreme authority. The word provincia acquired its later
meaning when Sardinia and Sicily were added to the Roman territories, 227 B.C.
On the establishment of the empire the proconsular power over all “provinces”
was vested in the emperor. Two “provinces,” Asia and Africa, were consular,
i.e., held by ex-consuls; the rest were praetorian. Certain small “provinces,”
e.g. Judea and Cappadocia, were governed by procurators. They were usually
districts recently added to the empire and not thoroughly Romanized. Judea was
so governed in the intervals between the rule of native kings; ultimately it
was incorporated in the “province” of Syria. The “province” mentioned in Acts
23:34; 25:1 was assigned to the jurisdiction of an eparchos, “a prefect or governor”
(cp. GOVERNOR, POCONSUL). In the Sept., Esth. 4:11.
2, kanon
originally denoted “a straight rod,” used as a ruler or measuring instrument,
or, in rare instances, “the beam of a balance,” the secondary notion being
either (a) of keeping anything straight, as of a rod used in weaving, or (b) of
testing straightness, as a carpenter's rule; hence its metaphorical use to
express what serves “to measure or determine” anything. By a common transition
in the meaning of words, “that which measures,” was used for “what was
measured;” thus a certain space at Olympia was called a kanon. So in music, a
canon is a composition in which a given melody is the model for the formation
of all the parts. In general the word thus came to serve for anything regulating
the actions of men, as a standard or principle. In Gal. 6:16, those who “walk
by this rule (kanon)” are those who make what is stated in Gal. 6:14,15 their
guiding line in the matter of salvation through faith in Christ alone, apart
from works, whether following the principle themselves or teaching it to
others. In 2 Cor. 10:13,15,16, it is translated “province,” RV (AV, “rule” and
“line of things;” marg., “line;” RV marg., “limit” or “measuring rod.”) Here it
signifies the limits of the responsibility in gospel service as measured and
appointed by God.
· For PROVING (elenchos) see REPROOF, A
A-1,Noun,
parapikrasmos
from para, “amiss” or “from,” used intensively, and pikraino, “to make bitter”
(pikros, “sharp, bitter”), “provocation,” occurs in Heb. 3:8,15. In the Sept.,
Ps. 95:8.
A-2,Noun, paroxusmos
denotes “a stimulation” (Eng., “paroxysm”), (cp. B, No. 2): in Heb. 10:24, “to
provoke,” lit., “unto a stimulation (of love).” See CONTENTION, No. 2.
B-1,Verb, parapikraino
“to embitter, provoke” (akin to A, No. 1), occurs in Heb. 3:16.
B-2,Verb, paroxuno
primarily, “to sharpen” (akin to A, No. 2), is used metaphorically, signifying
“to rouse to anger, to provoke,” in the Passive Voice, in Acts 17:16, RV, “was
provoked” (AV, “was stirred”); in 1 Cor. 13:5, RV, “is not provoked” (the word
“easily” in AV, represents no word in the original). See STIR.
B-3,Verb, erethizo
“to excite, stir up, provoke,” is used (a) in a good sense in 2 Cor. 9:2, AV,
“hath provoked,” RV, “hath stirred up;” (b) in an evil sense in Col. 3:21,
“provoke.” See STIR.
B-4,Verb, parorgizo
“to provoke to wrath:” see ANGER, B, No. 2.
B-5,Verb, parazeloo
“to provoke to jealousy:” see JEALOUSY.
B-6,Verb, apostomatizo
in classical Greek meant “to speak from memory, to dictate to a pupil” (apo,
“from,” stoma, “a mouth”); in later Greek, “to catechize;” in Luke 11:53, “to
provoke (Him) to speak.”
B-7,Verb, prokaleo
“to call forth,” as to a contest, hence “to stir up what is evil in another,”
occurs in the Middle Voice in Gal. 5:26.
A-1,Noun, phronesis
akin to phroneo, “to have understanding” (phren, “the mind”), denotes
“practical wisdom, prudence in the management of affairs.” It is translated
“wisdom” in Luke 1:17; “prudence” in Eph. 1:8. See WISDOM.
A-2,Noun, sunesis
“understanding,” is rendered “prudence” in 1 Cor. 1:19, RV (AV,
“understanding”); it suggests quickness of apprehension, the penetrating
consideration which precedes action. Cp. B, in the same verse. See KNOWLEDGE,
UNDERSTANDING.
B-1,Adjective, sunetos
signifies “intelligent, sagacious, understanding” (akin to suniemi, “to
perceive”), translated “prudent” in Matt. 11:25, AV (RV, “understanding”); Luke
10:21 (ditto); Acts 13:7, RV, “(a man) of understanding;” in 1 Cor. 1:19,
“prudent,” RV an AV. Cp. asunetos, “without understanding.”
1, psalmos
primarily denoted “a striking or twitching with the fingers (on musical
strings);” then, “a sacred song, sung to musical accompaniment, a psalm.” It is
used (a) of the OT book of “Psalms,” Luke 20:42; 24:44; Acts 1:20; (b) of a
particlular “psalm,” Acts 13:33 (cp. ver. 35); (c) of “psalms” in general, 1
Cor. 14:26; Eph. 5:19; Col. 3:16.
Note: For psallo, rendered “let him sing psalms” in Jas. 5:13, see
MELODY, SING.
A-1,Adjective,
demosios
“belonging to the people” (demos, “the people”), is translated “public” in Acts
5:18, RV, “public (ward),” AV, “common (prison).”
B-1,Adverb, phaneros
see OPENLY, No. 2.
Note: For a form of demosios used as an adverb, “publicly,” see OPENLY,
Note (4).
1, telones
primarily denoted “a farmer of the tax” (from telos, “toll, custom, tax”),
then, as in the NT, a subsequent subordinate of such, who collected taxes in
some district, “a tax gatherer;” such were naturally hated intensely by the
people; they are classed with “sinners,” Matt. 9:10,11; 11:9; Mark 2:15,16;
Luke 5:30; 7:34; 15:1; with harlots, Matt. 21:31,32; with “the Gentile,” Matt.
18:17; some mss. have it in Matt. 5:47, the best have ethnikoi, “Gentiles.” See
also Matt. 5:46; 10:3; Luke 3;12; 5:27,29; 7:29; 18:10,11,13.
Note: For architelones, “a chief publican,” see CHIEF, B, No. 4.
1, kerusso
“to be a herald, to proclaim, preach,” is translated “to publish” in Mark 1:45;
5:20; 7:36; 13:10, AV (RV, “preached”); Luke 8:39. See PREACH, PROCLAIM.
2, diaphero
“to bear through,” is translated “was published” in Acts 13:49, AV (RV, “was
spread abroad”). See BETTER (be), No. 1.
3, ginomai
“to become, come to be,” is translated “was published” in Acts 10:37, lit.,
“came to be.”
4, diangello
“to publish abroad,” is so translated in Luke 9:60, RV (AV, “preach”), and Rom.
9:17. See DECLARE, A, No. 3.
1, phusioo
“to puff up, blow up, inflate” (from phusa, “bellows”), is used metaphorically
in the NT, in the sense of being “puffed” up with pride, 1 Cor. 4:6,18,19; 5:2;
8:1; 13:4; Col. 2:18.
2, tuphoo
is always rendered “to puff up” in the RV. See HIGH-MINDED, PROUD.
1, kathaireo
“to take down,” is translated “I will pull down” in Luke 12:18. See DESTROY,
No. 3.
Notes: (1) In Jude 1:23, AV, harpazo, “to seize, snatch away,” is
rendered “pulling ... out.” See SNATCH. (2) In Acts 23:10, AV, diaspao, “to
rend or tear asunder,” is translated “should have been pulled in pieces” (RV,
“should be torn in pieces”). (3) Ekballo, “to cast out,” is translated “to pull
out” in Matt. 7:4; Luke 6:42 (twice), AV (RV, “cast out”). See CAST, No. 5. (4)
For anaspao, rendered “pull out” in Luke 14:5, AV, see DRAW, No. 5. (5) For
kathairesis, “a casting down,” 2 Cor. 10:4, see CAST, A, No. 14, Note.
1, kolazo
primarily denotes “to curtail, prune, dock” (from kolos, “docked”); then, “to
check, restrain, punish;” it is used in the Middle Voice in Acts 4:21; Passive
Voice in 2 Pet. 2:9, AV, “to be punished” (RV, “under punishment,” lit., “being
punished”), a futurative present tense.
<2,,5097,timoreo>
primarily, “to help,” then, “to avenge” (from time, “value, honor,” and ouros,
“a guardian”), i.e., “to help” by redressing injuries, is used in the Active
Voice in Acts 26:11, RV, “punishing” (AV, “I punished”); Passive Voice in Acts
22:5, lit., “(that) they may be punished.” Cp. No. 5, below.
Note: For 2 Thess. 1:9, “shall suffer punishment,” RV, See JUSTICE. See
SUFFER, Note (10).
1, ekdikesis
for 1 Pet. 2:14, AV, “punishment” (RV, “vengeance”), see AVENGE, B, No. 2.
2, epitimia
in the NT denotes “penalty, punishment,” 2 Cor. 2:6. Originally it signified
the enjoyment of the rights and privileges of citizenship; then it became used
of the estimate (time) fixed by a judge on the infringement of such rights, and
hence, in general, a “penalty.”
3, kolasis
akin to kolazo (PUNISH, No. 1), “punishment,” is used in Matt. 25:46,
“(eternal) punishment,” and 1 John 4:18, “(fear hath) punishment,” RV (AV,
“torment”), which there describes a process, not merely an effect; this kind of
fear is expelled by perfect love; where God's love is being perfected in us, it
gives no room for the fear of meeting with His reprobation; the “punishment”
referred to is the immediate consequence of the sense of sin, not a holy awe
but a slavish fear, the negation of the enjoyment of love.
4, dike
“justice,” or “the execution of a sentence,” is translated “punishment” in Jude
1:7, RV (AV, “vengeance”). See JUSTICE.
5, timoria
primarily “help” (see PUNISH, No. 2), denotes “vengeance, punishment,” Heb.
10:29.
Note: The distinction, sometimes suggested, between No. 3 as being
disciplinary, with special reference to the sufferer, and No. 5, as being
penal, with reference to the satisfaction of him who inflicts it, cannot be
maintained in the Koine Greek of NT times.
1, ktaomai
see OBTAIN, A, No. 4.
2, peripoieo
signifies “to gain” or “get for oneself, purchase;” Middle Voice in Acts 20:28;
1 Tim. 3:13 (RV “gain”); see GAIN.
3, agorazo
is rendered “to purchase” in the RV of Rev. 5:9; 14:3,4. See BUY, No. 1.
Note: For peripoiesis, “purchased possession,” Eph. 1:14, see
POSSESSION.
A-1,Adjective, hagnos
“pure from defilement, not contaminated” (from the same root as hagios,
“holy”), is rendered “pure” in Phil. 4:8; 1 Tim. 5:22; Jas. 3:17; 1 John 3:3;
see CHASTE.
A-2,Adjective, katharos
“pure,” as being cleansed, e.g., Matt. 5:8; 1 Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22;
Titus 1:15; Heb. 10:22; Jas. 1:27; 1 Pet. 1:22; Rev. 15:6; 21:18; 22:1 (in some
mss.). See CHASTE, Note, CLEAN, A.
Note: In 1 Pet. 1:22 the AV, “with a pure heart,” follows those mss.
which have this adjective (RV, “from the heart”).
A-3,Adjective, elikrines
signifies “unalloyed, pure;” (a) it was used of unmixed substances; (b) in the
NT it is used of moral and ethical “purity,” Phil. 1:10, “sincere;” so the RV
in 2 Pet. 3:1 (AV, “pure”). Some regard the etymological meaning as “tested by
the sunlight” (Cremer). See CHASTE, Note, SINCERE.
Note: Wine mixed with water may be hagnos, “not being contaminated;” it
is not katharos, when there is the admixture of any element even though the
latter is “pure” in itself.
B-1,Noun, hagnotes
the state of being hagnos (A, No. 1), occurs in 2 Cor. 6:6, “pureness;” 2 Cor.
11:3, in the best mss., “(and the) purity,” RV.
B-2,Noun, hagneia
synonymous with No. 1, “purity,” occurs in 1 Tim. 4:12; 5:2, where it denotes
the chastity which excludes all impurity of spirit, manner, or act.
1, kathairo
akin to katharos (see PURE, A, No. 2), “to cleanse,” is used of pruning, John
15:2, AV, “purgeth” (RV, “cleanseth”). In the Sept., 2 Sam. 4:6; Isa. 28:27;
Jer. 38:28.
2, ekkathairo
“to cleanse out, cleanse thoroughly,” is said of “purging” out leaven, 1 Cor.
5:7; in 2 Tim. 2:21, of “purging” oneself from those who utter “profane
babblings,” 2 Tim. 2:16-18.
3, diakathairo
“to cleanse thoroughly,” is translated “will throughly purge” in Luke 3:17, AV
(RV, “thoroughly to cleanse;” less authentic mss. have No. 5).
4, kathakizo
“to cleanse, make clean,” is translated “purging (all meats),” in Mark 7:19,
AV, RV, “making (all meats) clean;” Heb. 9:14, AV, “purge” (RV, “cleanse”); so
Heb. 9:22 (for ver. 23, see PURIFY); 10:2. See CLEAN, B, No. 1.
5, diakatharizo
“to cleanse thoroughly,” is translated “will throughly purge” in Matt. 3:12,
AV. See CLEAN, B, No. 2. Cp. the synonymous verb. No. 3.
Notes: (1) For Heb. 1:3. AV, “had purged,” see PURIFICATION. (2) For
the AV rendering of the noun katharismos, “cleansing,” “that he was purged,”
see CLEAN, C, No. 1.
A-1,Noun, katharismos
is rendered “a cleansing” (akin to No. 4, above), Mark 1:44; Luke 5:14; in Heb.
1:3, RV, “purification.”
A-2,Noun, katharotes
“cleansing,” Heb. 9:13. See CLEAN, C, No. 2.
A-3,Noun, hagnismos
denotes “a ceremonial purification,” Acts 21:26, for the circumstances of which
with reference to the vow of a Nazirite (RV), see Num. 6:9-13.
B-1,Verb, hagnizo
akin to hagnos, “pure” (see CHASTE), “to purify, cleanse from defilement,” is
used of “purifying” (a) ceremonially, John 11:55; Acts 21:24,26 (cp. No. 3
above); 24:18; (b) morally, the heart, Jas. 4:8; the soul, 1 Pet. 1:22;
oneself, 1 John 3:3.
B-2,Verb, katharizo
“to cleanse, make free from admixture,” is translated “to purify” in Acts 15:9,
AV (RV, “cleansing”); Titus 2:14; Heb. 9:23, AV (RV, “cleansed”). See CLEAN, B,
NO. 1.
1, nosphizo
is translated “purloining” in Titus 2:10. See KEEP, A, No. 10.
A-1,Noun, porphura
originally denoted the “purple-fish,” then, “purple dye” (extracted from
certain shell fish): hence, “a purple garment,” Mark 15:17,20; Luke 16:19; Rev.
18:12.
B-1,Adjective, porphureos
“purple, a reddish purple,” is used of the robe put in mockery on Christ, John
19:2,5; in Rev. 17:4 (in the best texts; some have No. 1); 18:16, as a noun
(with himation, “a garment,” understood).
1, porphuropolis
denotes “a seller of purple fabrics” (from porphura, and poleo, “to sell”),
Acts 16:14.
A-1,Noun, boulema
“a purpose or will” (akin to boulomai, “to will, wish, purpose”), “a deliberate
intention,” occurs in Acts 27:43, “purpose;” Rom. 9:19, “will;” 1 Pet. 4:3, in
the best mss. (some have thelema), AV, “will,” RV, “desire.” See WILL.
A-2,Noun, prothesis
“a setting forth” (used of the “showbread”), “a purpose” (akin to B, No. 3), is
used (a) of the “purposes of God,” Rom. 8:28; 9:11; Eph. 1:11; 3:11; 2 Tim.
1:9; (b) of “human purposes,” as to things material, Acts 27:13; spiritual,
Acts 11:23; 2 Tim. 3:10. See SHEWBREAD.
A-3,Noun, gnome
“an opinion, purpose, judgement,” is used in the genitive case with ginomai,
“to come to be,” in Acts 20:3, “he purposed,” AV (RV, “he determined”), lit.,
“he came to be of purpose.”
Notes: The following phrases are translated with the word “purpose:”
(a) eis auto touto, “for this same (or very) “purpose,” lit., “unto this same
(thing),” Rom. 9:17; Eph. 6:22; Col. 4:8; (b) eis touto, “for this purpose,”
Acts 26:16, AV (RV, “to this end”), lit., “unto this;” so 1 John 3:8; (c) eis
ti, “to what purpose,” Matt. 26:8, lit., “unto what;” Mark 14:4; RV, “to what
purpose” (AV, “why”).
B-1,Verb, bouleuo
“to take counsel, resolve,” always in the Middle Voice in the NT, “to take
counsel with oneself,” to determine with oneself, is translated “I purpose” in
2 Cor. 1:17 (twice). See COUNSEL, B, No. 1.
B-2,Verb, tithemi
“to put, place,” is used in the Middle Voice in Acts 19:21, “purposed,” in the
sense of resolving.
B-3,Verb, protithemi
“to set before, set forth” (pro, “before,” and No. 2, akin to A, No. 2), is
used in Rom. 3:25, “set forth,” RV marg., “purposed,” AV marg., “foreordained,”
Middle Voice, which lays stress upon the personal interest which God had in so
doing; either meaning, “to set forth” or “to purpose,” would convey a
scriptural view, but the context bears out the former as being intended here;
in Rom. 1:13, “I purposed;” Eph. 1:9, “He purposed (in Him),” RV. See SET.
B-4,Verb, poieo
“to make,” is translated “He purposed” in Eph. 3:11 (for the noun prothesis, in
the same verse, see A, No. 2). See DO, No. 1.
B-5,Verb, proaireo
“to bring forth or forward,” or, in the Middle Voice, “to take by choice,
prefer, purpose,” is translated “He hath purposed” in 2 Cor. 9:7, RV (AV, “he
purposed”).
· For PURSE see BAG, No. 2 and Note
1, dioko
“to put to flight, pursue, persecute,” is rendered “to pursue” in 2 Cor. 4:9,
RV (AV, “persecute”), and is used metaphorically of “seeking eagerly” after
peace in 1 Pet. 3:11, RV (AV, “ensue”). See FOLLOW.
1, tithemi
“to place, lay, set, put,” is translated “to put” in Matt. 5:15; 12:18; in
Matt. 22:44, RV, “put (underneath Thy feet);” Mark 4:21 (1st part), in the 2nd
part, RV, “put” (in some texts, No. 4, AV, “set”); Mark 10:16, AV (RV,
“laying”); Luke 8:16 (1st part); 2nd part, RV (AV, “setteth”); Luke 11:33; John
19:19; Acts 1:7, AV (RV, “set”); 4:3; 5:18,25; 12:4; Rom. 14:13; 1 Cor. 15:25;
2 Cor. 3:13; 1 Tim. 1:12, AV (RV, “appointing”); Rev. 11:9, AV (RV, “laid”).
See APPOINT, No. 3.
2,
pertithemi
“to put around or on” (peri, “around,” and No. 1), is so used in Matt. 27:28;
Mark 15:17, RV, “put on” (AV, “... about”); 15:36; John 19:29. See BESTOW, No.
5.
3,
paratithemi
“to set before” (para, “beside” or “before”), is rendered “to put forth” (of a
parable) in Matt. 13:24,31, AV (RV, “set before”). See SET.
4,
epitithemi
“to put on upon,” is so rendered in Matt. 19:13, AV (RV, “lay”); so Mark 7:32;
8:25 (some mss. have No. 1, here); Matt. 21:7; 27:29; John 9:15; 19:2 (1st
part); Acts 9:12 (RV, “laying ... on “); 15:10. See ADD, No. 1.
5,
apotithemi
always in the Middle Voice in the NT, “to put off (apo) from oneself,” is
rendered “to put away” in the RV in the following: Eph. 4:25; Jas. 1:21 (AV,
“laying apart”); 1 Pet. 2:1 (AV, “laying aside”). See CAST, No. 16.
6, ballo
“to throw, cast, put,” is translated “to put,” in Matt. 9:17 (twice); 25:27;
27:6; Mark 2:22; 7:33; Luke 5:37; John 5:7; 12:6; 13:2 (of “putting” up a
sword); 20:25 (RV twice, AV, “put” and “thrust”),27, RV; Jas. 3:3; Rev. 2:24
(RV, “cast”). See CAST, No. 1.
Note:
bleteos, Strong's number 992 (a gerundive form from ballo), meaning “(that
which) one must put,” is found in Luke 5:38, and, in some mss., Mark 2:22.
7,
ekballo
“to cast out,” is translated “to put forth or out” in Matt. 9:25; Mark 5:40
(Luke 8:54 in some mss); John 10:4; Acts 9:40. See CAST, No. 5.
8,
epiballo
“to put to or unto,” is so translated in Matt. 9:16; Luke 5:36; 9:62; in Acts
12:1, RV, “put forth (his hands),” AV, “stretched forth.” See CAST, No. 7.
9,
periballo
“to put or throw around,” is translated “put on” in John 19:2, AV (RV, “arrayed
... in”). See CAST, No. 10, CLOTHE, No. 6.
10,
proballo
“to put forward,” is so used in Acts 19:33. See SHOOT FORTH.
11,
didomi
“to give,” is rendered “to put” in Luke 15:22, of the ring on the returned
Prodigal's finger; 2 Cor. 8:16 and Rev. 17:17, of “putting” into the heart by
God; Heb. 8:10, of laws into the mind (AV, marg., “give”); Heb. 10:16, of laws
on (RV; AV, “into”) the heart. See GIVE.
12,
paradidomi
“to give or hand over,” is rendered “put in prison” in Mark 1:14, AV (RV,
“delivered up”). See BETRAY.
13,
poieo
“to do, make,” is translated “to put” (with exo, “forth”) in Acts 5:34, lit.,
“do (them) outside.”
14,
chorizo
“to separate, divide” (cp. choris, “apart, separate from”), is translated “to
put asunder” in Matt. 19:6; Mark 10:9, of “putting” away a wife.
15,
ekphuo
“to cause to grow out, put forth” (ek, “out,” phuo, “to bring forth, produce,
beget”), is used of the leaves of a tree, Matt. 24:32; Mark 13:28, “putteth
forth.”
16,
apoluo
“to set free, let go,” is rendered “to put away” in reference to one who is
betrothed, Matt. 1:19; a wife, Matt. 5:31,32 (twice; in 2nd part, RV; AV, “is
divorced”); 19:3,7-9 (twice); Mark 10:2,4,11,12; Luke 16:18 (twice). See
DISMISS.
Note: In
1 Cor. 7:11,12, AV, aphiemi, “to send away,” is translated “to put away” (RV,
“leave”), of the act of the husband toward the wife; in 1 Cor. 7:13, “leave,”
of the act of the wife toward the husband.
17, airo
“to take up, remove,” is rendered “put away,” of bitterness, wrath, anger,
clamor, railing and malice, Eph. 4:31; in 1 Cor. 5:2 of the Divine effects of
church discipline. See BEAR, No. 9.
18,
exairo
“to put away from the midst of” (ek, “from,” and No. 17), is used of church
discipline, 1 Cor. 5:13.
19,
katargeo
is rendered “I put away” in 1 Cor. 13:11; in 1 Cor. 15:24, AV, “shall have put
down” (RV, “abolished”). See ABOLISH.
20, kathaireo
“to take down, put down,” rendered “He hath put down” in Luke 1:52. See CAST,
A, No. 14.
21,
apostello
“to send forth” (apo, “from or forth,” stello, “to send”), is said of using the
sickle, Mark 4:29, RV, “he putteth forth,” marg., “sendeth forth” (AV, “putteth
in”). See SEND, SET.
22,
apekduo
“to strip off clothes or arms,” is used in the Middle Voice in the NT, Col.
2:15, RV, “having put off from Himself,” (AV, “having spoiled”); in Col. 3:9,
“ye have put off,” of “the old man” (see MAN). See SPOIL.
23,
methistemi | methistano>
“to change, remove” (meta, implying “change,” histemi, “to cause to stand”), is
used of “putting” a man out of his stewardship, Luke 16:4 (Passive Voice). See
REMOVE, TRANSLATE, TURN (away).
24,
anago
“to lead or bring up,” is used nautically of “putting” out to sea, Acts 27:2,4,
RV. See LAUNCH.
25,
epanago
“to bring up or back,” is used in the same sense as No. 24, in Luke 5:3,4. See
LAUNCH.
26,
enduo
used in the Middle Voice, of “putting” on oneself, or on another, is translated
“to put on” (a) literally, Matt. 6:25; 27:31; Mark 6:9; 15:20; Luke 12:22;
15:22; (b) metaphorically, of “putting” on the armor of light, Rom. 13:12; the
Lord Jesus Christ, 13;14; Christ, Gal. 3:27; incorruption and immortality (said
of the body of the believer), 1 Cor. 15:53,54; the new man, Eph. 4:24; Col.
3:10; the whole armor of God, Eph. 6:11; the breastplate of of righteousness,
Eph. 6:14, RV; the breastplate of faith and love, 1 Thess. 5:8; various
Christian qualities, Col. 3:12. See CLOTHE, No. 2.
27,
embibazo
“to put in” (en, “in,” bibazo, not found in the NT), is used of “putting”
persons on board ship, Acts 27:6. In the Sept., 2 Kings 9:28; Prov. 4:11.
28,
probibazo
“to put forward,” hence, “to induce, incite,” is rendered “being put forward”
in Matt. 14:8, RV (AV, “being before instructed”). In the Sept., Exod. 35:34;
Deut. 6:7.
29,
apostrepho
“to turn away, remove, return,” is used of “putting” up again a sword into its
sheath, Matt. 26:52. See BRING, A, No. 22.
Notes:
(1) Ekteino, “to stretch forth” (always so translated in the RV, save in Acts
27:30, “lay out,” of anchors), is rendered “to put forth” in the AV of Matt.
8:3; Mark 1:41; Luke 5:13. (2) In Luke 14:7, AV, lego, “to speak” (see RV), is
translated “He put forth.” (3) In Acts 13:46, AV, apotheo, “to thrust away”
(RV), is rendered “put ... from;” in 1 Tim. 1:19, AV, “having put away” (RV,
“having thrust from”), Middle Voice in each; so in Acts 7:27, AV and RV,
“thrust away.” See CAST, No. 13, THRUST. (4) For “to put away” in Heb. 9:26,
see PUTTING, Note (below). (5) In Acts 7:33, AV, luo, “to loose” (RV), is
translated “put off.” See LOOSE. (6) For the AV of hupotasso, “put under” in 1
Cor. 15:27,28; Eph. 1:22; Heb. 2:8, see SUBJECT, and for the connected negative
adjective anupotaktos, rendered “not put under” in Heb. 2:8, AV, see
DISOBEDIENT, B, (Note). (7) In John 19:29, AV, prosphero, “to bring to,” is
translated “they put it to (His mouth),” RV, “they brought it ...” (8) For
anamimnesko, “to put in remembrance,” 1 Cor. 4:17, RV, see REMEMBRANCE. (9) For
apokteino, “to kill,” rendered “put to death” in Mark 14:1, etc., see DEATH, C,
No. 4. (10) For 1 Thess. 2:4, AV, “to be put in trust,” see ENTRUST. (11) For
the phrase “put ... to ... account” in Philem. 1:18, see ACCOUNT, A, No. 2.
(12) In Acts 15:9, AV, diakrino, “to make a distinction” (RV), is translated
“put (no) difference.” (13) In Matt. 9:16, AV, pleroma, “the fullness or
filling,” is rendered “(that) which is put in to fill it up,” RV, “(that) which
should fill it up.” See FILL. (14) For paradeigmatizo, “to put to an open
shame,” Heb. 6:6, see SHAME. (15) For phimoo, “to put to silence,” see SILENCE.
(16) For “I will put My trust,” Heb. 2:13, see TRUST.
1, endusis
“a putting on” (akin to enduo, PUT, No. 26), is used of apparel, 1 Pet. 3:3. In
the Sept., Esth. 5:1; Job 41:4.
2,
epithesis
“a putting on” (akin to epitithemi, PUT, No. 4), is used of the “putting” or
laying on of hands; in 2 Tim. 1:6, RV, “laying” (AV, “putting”). See LAYING ON.
3,
apothesis
“a putting off or away” (akin to apotithemi, PUT, No. 5), is used
metaphorically in 1 Pet. 3:21, of the “putting” away of the filth of the flesh;
in 2 Pet. 1:14, RV, of “the putting off” of the body (as a tabernacle) at death
(AV, “I must put off”).
4,
apekdusis
“a putting off, stripping off” (akin to apekduo, PUT, No. 22), is used in Col.
2:11, of “the body of the flesh” (RV, an important rendering).
Note:
For athetesis, “a putting away,” translated “to put away” in Heb. 9:26, lit.,
“(unto) a setting aside,” see DISANNUL, B.