Above
Greek Word Pronunciation: AN-oh-then
Strong’s Number: 509
Goodrich/Kohlenberger
Number: 540
Key Verse: “… unless one is born again,
he cannot see the kingdom of God.” -- John 3:3
Anothen is an adverb. The primary meaning is “from above.”
In the New Testament, the word appears 13 times, with the primary meaning obvious in most of them.
In Matthew 27:51 (Mark 15:38), “the veil of the temple was torn in two from top to bottom.” This was an object lesson to the Aaronic priesthood that a new priest had arisen.
In Luke 1:3, he began by telling his readers that he had “investigated everything carefully from the beginning.” In John 3:31, “He who comes from above is above all.” Christ had a “being” before His conception, a heavenly being. In John 19:11, Jesus told Pilate, “you have no authority over Me, unless it had been given you from above.” Jesus makes God the source of all real authority. In John 19:23, after His crucifixion, when the soldiers divided His garments, “the tunic was seamless, woven in one piece” [literally, “woven from the top through the whole”].
In Acts 26:5, Paul told Agrippa, that the Jews “have known about me for a long time” [literally, from the beginning] of his public education in Jerusalem. In James 1:17, 3:15, and 3:17, there are three references to good things and wisdom coming “from above.”
There are two instances where the word anothen is translated as “again.” [Note: In Galatians 4:9, anothen is to be compared with the Greek word palin, which is the usual word for “again,” in the sense of “repeated action.”] In this instance, Paul is referring to the elemental things of the world, “... you desire to be enslaved all over (palin) again (anothen). The Greek text reads literally as: “... again you want to serve as slaves anew…”
The second instance is in JOHN 3:3 and 7, where Jesus is teaching Nicodemus that “unless one is born again (anothen), he cannot see the kingdom of God.” To be born again is to be born from above, of the Spirit, verses 5-8. We are born naturally into the kingdom of nature, to live the natural life; if we enter the kingdom of heaven, the kingdom of grace, it must be by a new birth.
Access
Greek Word Pronunciation: pros-ago-GAY
Strong’s Number: 4318
Goodrich/Kohlenberger Number: 4643
Key Verse: “… through whom also we have obtained our introduc-tion by faith into this grace in which we stand ” Romans 5:2
Prosagoge is a compound of pros, meaning “toward” or “facing,” and ago, meaning “to lead, to bring.” It is literally “a leading or bringing into the presence of,” associated with freedom to enter through the assistance or favor of another.
Thayer says this is a “relationship with God whereby we are acceptable to Him and have assurance that He is favorably disposed towards us.” It was the act of one who secures for another an interview with a sovereign.
It is found in the Septuagint in Exodus 29:10 and several times in Leviticus in the sense of bringing or offering an animal for sacrifice.
This noun appears only three times in the New Testament. Ephesians 2:18, “we both have access in one Spirit to the Father” indicates the privilege of being brought to or introduced to God. This involves the free access which we have to God through the Holy Spirit because of Christ’s merits.
Ephesians 3:12, “we have boldness and confident access through faith in Him,” tells us that our access to God’s throne denotes liberty granted by God because of our faith in Jesus Christ.
Compared to the limited access to God in the Old Testament, the free access that we have now is certainly a reason to “exult in hope of the glory of God” (Romans 5:2).
In the key verse, ROMANS 5:2, grace here is seen as a haven or harbor. In secular usage, prosagoge referred to a place for ships to land as they “approached” a harbor. Jesus brings the believer into full favor of God. Wuest says, “God the Son provides the way into the Father's presence through the blood of His cross, God the Spirit conducts the saint in and presents him, and God the Father is the One into whose presence the believer is brought.”
Adorn
Greek Word Pronunciation: kos-MEH-oh
Strong’s Number: 2885
Goodrich/Kohlenberger Number: 3175
Key Verse: “… so that they will adorn the doctrine of God our Savior …” -- Titus 2:10
Kosmeo is a verb that is generally translated as “adorn, garnish,” or “decorate.” From this root word comes the English word “cosmetic.” In ancient times, it was used of arranging jewels in a brooch, necklace, or ring in a way that best displayed the beauty of the gems.
The verb appears 10 times in the New Testament.
In Matthew 12:44 (and Luke 11:25), Jesus’ parable of the house being “put in order” is in reference to Israel not truly repenting and turning to Jesus. The nation would be no better off than a clean but empty house.
Matthew 25:7 is Jesus’ parable of the virgins who “rose and trimmed their lamps.” The trimming is equivalent to making ready to meet the bridegroom.
Matthew 23:29 spoke of the Pharisees who “adorn the monuments of the righteous.” Luke 21:5, Revelation 21:2 and 19, reference the temple and city as being adorned.
In 1 Peter 3:5, holy women used to “adorn themselves,” as models of inner beauty to their husbands. In 1 Timothy 2:9, women are to “adorn themselves with proper clothing.” Note: The word “proper” in this verse is the adjective form of kosmeo, and is used only here and in 1 Timothy 3:2, regarding the overseers being “respectable.”] John MacArthur says that “a woman should arrange herself appropriately for worship service, which includes wearing clothing which reflects a properly-adorned chaste heart.”
We may be fundamental in our doctrine, and yet defeat the power of the Word by our inappropriate appearance.
In our key verse, TITUS 2:10, the idea is that the excellent behavior of the bondslaves should be seen and make the doctrine of God attractive or beautiful to unbelievers. This exhortation applies to all believers. Paul drove home the fact that a believer’s behavior (God’s “jewels”) is to be in accord with sound doctrine.
Advocate
Greek Word Pronunciation: para-KLE-tos
Strong's Number: 3875
Goodrich/Kohlenberger Number: 4156
Key Verse: “If anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.” -- 1 John 2:1
Parakletos is a compound word, comprised of para, meaning “beside,” and kaleo, meaning “to call.” The verb form, parakaleo, is very common, and means “to call one to aid,” as an advocate in a court; then “to exhort or entreat, to pray or implore,” and “to comfort or console.”
One noun form, paraklesis, is translated as “consolation, encouragement, exhortation, or comfort” and is used for all three members of the Triune Godhead: 2 Corinthians 1:3, “God of all comfort”; 2 Corinthians 1:5, “comfort abundant through Christ,” and Acts 9:31, “comfort of the Holy Spirit.”
The other noun form, our word parakletos, is used by Greek writers to denote an advocate in a court, as one who intercedes. It is used only 5 times in the New Testament, and 4 of these references are to the Holy Spirit. The NKJ translates it as “Helper,” the NIV as “Counselor,” and the NASB as “Comforter.” In John 14:16, the Father “shall give you another Comforter.” The Holy Spirit has now replaced Jesus’ physical presence, and He mediates God to believers. In John 14:26, Jesus promises that “the Comforter ... shall teach you all things and bring all things to your remembrance whatsoever I have said to you.” The apostles were to be led into all truth necessary both for themselves and the Church, in recording the truths necessary for its edification.
They would be under the infallible guidance of the Holy Spirit. In John 15:26, Jesus said that “the Comforter ... shall testify of Me.” The Spirit is not only an advocate, but a witness for Jesus Christ, presenting God’s truth to the world. In John 16:7, Jesus said that “if I go not away, the Comforter will not come to you; but if I depart, I will send Him to you.” The Spirit came into the world in a new and distinctive sense on the day of Pentecost.
In 1 JOHN 2:1, John wrote, “if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” (NIV: “we have One who speaks to the Father in our defense.”) The thought here is of a defense attorney who takes up the case of his client before a tribunal. Christ’s own personal righteousness is what uniquely suits Him for His role as a Christian’s Advocate after he sins. Herbert Lockyer says, “We are blessed with two Divine Advocates, One within, One above. God's ears are open to our every plea presented on our behalf by the Advocate above, inspired by the Advocate below.”
Agree
Greek Word Pronunciation: sum-pho-NAY-oh
Strong’s Number: 4856
Goodrich/Kohlenberger Number: 5244
Key Verse: “if two of you agree on earth ... it shall be done for them.” -- Matthew 18:19
Sumphoneo is a compound word of sun, “together,” and phone, “a sound,” literally, “to sound together.” Therefore, it came to mean “harmonious sound” in regard to musical instruments, and then “to be in accord” or “to agree.” Our English word “symphony” is derived from this word.
In the New Testament, the word occurs in its various forms a total of 9 times.
2 Corinthians 6:15 asks “what harmony has Christ with Belial (Satan), or a believer with an unbeliever.” In Luke 15:25, the prodigal son knows there is festivity in his father’s house when he heard “music” (flute playing) and dancing. In Luke 5:36 regarding a piece of cloth from a new garment on an old garment, the piece from the new “will not match the old.”
Matthew 20:2 says, “when he agreed with the laborers,” and 20:13, “did you not agree with me for a denarius.” In 1 Corinthians 7:5, husbands and wives were not to deprive one another except by agreement.
Acts 5:9, Ananias and Sapphira “agreed together to put the Spirit of the Lord to the test.” They were in perfect agreement and equally guilty.
Acts 15:15 states “the words of the prophets agree.” The Jewish rabbis often failed to understand the prophets as Jesus Christ showed. James’ citing of the Amos 9:11,12 passage refers primarily to the restoration of the David empire, but also to the Messiah’s kingdom.
In the key verse, MATTHEW 18:19, “if two of you agree on earth ... it shall be done for them by My Father …,” God’s assent follows man’s agreement and is imparted as Jesus Christ is where two or three are gathered in His name (verse 20; into Christ as the common center of their desire and faith). Their united prayers will ascend, made mighty by the intercession of the Son of God. By His presence, it becomes His prayer.
Amen
Greek Word Pronunciation: ah-MANE
Strong’s Number: 281
Goodrich/Kohlenberger Number: 297
Key Verse: “The Amen, the faithful and true Witness …” -- Revelation 3:14
This is an instance of a Hebrew word (aman) transliterated into Greek (amen) and then transliterated into English (amen). In Hebrew, aman denotes firmness, dependability, certainty, and truth. In the Old Testament, it is a liturgical formula in which a congregation or individual accepts both the validity of an oath or curse and its consequences (Numbers 5:22; Jeremiah 11:5); also in response to a benediction (1 Chronicles 16:36; Nehemiah 8:6).
Its connection with both blessings and cursings is sufficient explanation for the description of God as “the God of truth (aman)” in Isaiah 65:16. In Genesis 15:6, “Abram believed (aman) in the Lord.” Abram heard God’s promise and was caused to be certain about what God said. When uttered by God, aman meant, “It is and shall be so,” and when used by men, implied, “So let it be.”
In the New Testament, the early Church associated the Amen with prayers and thanksgivings, and also expressed the individual’s response to the divine (1 Corinthians 14:16; Ephesians 3:21; Revelation 22:20).
Jesus had a unique habit of starting a sentence with an Amen instead of ending it. In John, it is always repeated, “Amen, amen, I say to you …”
That was a strong affirmation that what Jesus was about to say was certain and reliable and that what He taught must be considered binding on His hearers. It introduced a new revelation of the mind of God (Matthew 16:28). In REVELATION 3:14, “Amen” is the title of Christ, because He is “faithful and true.” Through Him the purposes of God are established (2 Corinthians 1:20), signifying that He Himself is the fulfillment of all that God has spoken to the Church.
The promises and truth of God are both secured. He revealed Himself as the Source of all certainty and truth. He spoke of what He knew and testified to what He had seen. He is and will remain humanity’s most trustworthy Witness.
Apprehend
Greek Word Pronunciation: kata-lam-BA-no
Strong’s Number: 2638
Goodrich/Kohlenberger
Number: 2898
Key Verse: “I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.” --
Philippians 3:12
Katalambano is a compound verb, consisting of the root word lambano, meaning “to grasp or seize,” combined with kata, which strengthens the verb, giving it extra intensity. The basic meaning is “to lay hold of,” so as to possess as one’s own, to “appropriate.” The translations vary considerably, from “apprehend, attain, come, find, obtain, overtake, perceive, or take.”
It appears 15 times in the New Testament.
In Romans 9:30, the reference is that Gentiles “attained righteousness.” In 1 Corinthians 9:24, Paul speaks of running that we may “win the prize.” The idea of “grasping” is obvious in Matthew 9:18 regarding a “spirit which seizes him” and in John 8:3,4 regarding the woman “caught in adultery.” In John 1:5 and 12:35 are references to the contrast of the Light and the darkness that “did not comprehend or overtake …,” as well as 1 Thessalonians 5:4, that the “day would overtake you like a thief.”
The idea of “mental grasping” is apparent in Acts 4:13, 10:34, 25:25, and Ephesians 3:18 by use of the words “recognize, understand, found, and comprehend.”
[Note: In Acts 10:34 (above), Romans 2:11, Ephesians 6:9, Colossians 3:25, and James 2:1, the word “partiality” or “personal favoritism” has a closer translation in the KJV as “respecter of persons.” That is because in the Greek, it is one compound word, consisting of prosopon, meaning “a face,” and the root of our study here, lambano, “to lay hold of,” thereby meaning “receiver of face.”
The idea is of paying regard to one’s looks or circumstances rather than his character.]
Paul uses this verb 3 times in PHILIPPIANS 3:12 and 13, “I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.
I do not regard myself as having laid hold of it yet.” Paul wants to appropriate and make his own that for which Christ caught Paul and made him His own. It was Christlikeness that Paul was pursuing.
Armour
Greek Word Pronunciation: pan-op-LI-ah
Strong’s Number: 3833
Goodrich/Kohlenberger Number: 4110
Key Verse: “Put on the full armour of God.” -- Ephesians 6:11
Originally, the root of this word indicated a tool or implement of any kind, for ship’s tackling, cable, etc., then becoming used in the plural for “weapons of warfare.” The verbal form, hoplizo, appears only once in the New Testament, in 1 Peter 4:1, “since Christ suffered in the flesh, arm yourselves also with the same purpose.”
This phrase was a military metaphor in which believers are commanded to arm themselves with the same attitude Christ had toward suffering, knowing that God will ultimately be victorious.
The noun form, hoplon, was a term used of heavily-armed troops, as against light-armed troops. The Christian needs the heaviest armour he can get to withstand the attacks from Satan.
This noun appears six times: In John 18:3, it references Judas coming with “lanterns, torches, and weapons.” It is used twice in Romans 6:13 where Paul says “do not go on presenting members of your body as instruments of righteousness [and] unrighteousness.” In Romans 13:12, we are told to “put on the armour of light.” 2 Corinthians 6:7 also refers to “weapons of righteousness,” and 2 Corinthians 10:4 reminds us that “weapons of our warfare are not of the flesh.”
Our word panoplia is a compound of pas (“all”) and hoplon (“armour”), thus indicating complete, full armour.
There was no opening anywhere to be given to Satan. This word is found three times. In Luke 11:22, the reference is to Jesus’ parable of Him taking away “all the armour” of Satan. The other two times are in EPHESIANS 6:11 and 13, where Paul says to “put on” and “take up” the “full armour of God.” These are both commands and in a tense that indicates believers are to put on once, and keep the armour on, during the entire course of life. This armour is “of God.” It is prepared for us, but we must put it on. Every believer is a member of the “combat team.” We are armed with spiritual gifts and equipment, provided by God, to fight against the strategies of Satan.
Assurance
Greek Word Pronunciation: hu-PO-sta-sis
Strong’s Number: 5287
Goodrich/Kohlenberger Number: 5712
Key Verse: “Now faith is the assurance of things hoped for …” -- Hebrews 11:1
Hupostasis is a compound word, of hupo, “under,” and histemi, “to stand,” therefore, “that which stands under.” The primary definition is “a substructure, what really exists under or out of sight, the essence of a matter in contrast to its appearance.” In the Septuagint, it is used 20 times to translate 12 different Hebrew words, but it primarily meant a “ground of hope,” and thus came to mean “confidence.”
This noun appears 5 times in the New Testament. In 2 Corinthians 9:4 and 11:17, it is typically translated as confidence.
In Hebrews 1:3, “exact representation of His nature (person, being),” according to the definition “substructure,” Christ is the manifestation of Deity, the means by which we recognize the glory of God. The essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in His Person, so that the Son bears the exact impress of the Divine nature and character.
In Hebrews 3:14, the assurance is the believing confidence with which we begin our Christian life. In HEBREWS 11:1, it is the firm grasp of faith on unseen fact. Hupostasis was common in the papyri in business documents as the basis or guarantee of transactions. Moulton & Milligan suggest the translation “faith is the title-deed of things hoped for.” The Holy Spirit-energized act of faith of a believer in Christ is the title deed which God puts in his hand, guaranteeing to him the possession of the thing for which he trusted Him. The act of exercising true faith as one leans on the resources of God is itself the evidence of the sure answer to our prayer or the unfailing source of the divine supply. It is God's guarantee in advance that we already possess the things asked for. Although they may still be in His hands, we may be certain that our God will honor this title deed at the right moment.
Attest
Greek Word Pronunciation: apo-DEIK-numi
Strong’s Number: 584
Goodrich/Kohlenberger Number: 617
Key Verse: “… Jesus the Nazarene, a man attested to you by God …” -- Acts 2:22
Apodeiknumi is a compound word, comprised of apo, meaning “forth,” and deiknumi, meaning “to show.” Thus, its meaning is “expose to view, declare, approve, or prove.” In classical Greek, it is used of publishing a law; displaying treasure; or creating a king or military leader. This verb appears only 4 times in the New Testament, with a variety of translations.
In Acts 25:7, the Jewish leaders made accusations against Paul which they could not prove.
In 2 Thessalonians 2:4, the reference is to the Antichrist “displaying himself as being God,” attempting to usurp God’s authority.
In 1 Corinthians 4:9, Paul says, “God has exhibited us apostles last of all, as men condemned to death because we have become a spectacle to the world.” The word is used for exhibiting gladiators in the arena of an amphitheater, or in a public festival where criminals were on their way to the arena, being the last in the rear march to the arena. Paul seems to say that God exhibited the apostles as a “grand finale.” The apostles followed the path of Christ’s humiliation. They lived out the message of the cross.
This word was used in the papyri in the sense of proclaiming an appointment to public office. This usage can be seen in the key verse, ACTS 2:22. Jesus’ miracles were His divine credentials. God would not confer such power on an imposter. The fact that this verb is in perfect tense, indicating a past action with present results, testifies that Jesus was a Man marked out by God in the past, with the present result of God's proclamation of Him as Messiah.
Author
Greek Word Pronunciation: ar-keh-GOS
Strong's Number: 747
Goodrich/Kohlenberger Number: 795
Key Verse: “... fixing our eyes on Jesus, the author and perfecter of faith …” -- Hebrews 12:2
Archegos is based on the noun, arche, meaning “beginning,” and it primarily signifies “one who takes a lead in, or provides the first occasion of, anything.” In the Septuagint, it is found in Numbers 13:2 of the leader of a tribe or family. In Numbers 14:4, the people wanted to appoint a leader to return to Egypt.
[Note: In Hebrews 5:9, in the KJV and NKJV, Christ is called the “author of eternal salvation to those who obey Him.” (The NASB and NIV translate source.) The word used here is aitios, an adjective denoting “that which causes something.” Christ is the concrete and active cause of our salvation. In contrast, our word archegos refers to being a leader, or a pioneer.]
Archegos is found 4 times in the New Testament, always referring to Christ. Acts 3:15 refers to putting “to death the Prince of life (the NIV translates author), the one whom God raised from the dead.” The irony is that the Author of life was killed, but He was raised to life. In Acts 5:31, God exalted Christ “as a Prince and Savior.” He is actually in the “exercise” of the office of a prince or a king, at the right hand of His Father. The title denotes that He has the dominion and power needed to give repentance and the pardon of sins.
In Hebrews 2:10, Christ brought “many sons to glory, to perfect the author of their salvation through sufferings.” The KJV and NKJV both translate this as captain, which accentuates the fact that the Son, as a leader, precedes the saved on the path to glory.
In the key verse, HEBREWS 12:2, we are to “fix our eyes on Jesus, the author and perfecter of faith.” Jesus “pioneered” the path of faith Christians should follow. A leader goes before those whom he leads. He is the guide along the way, he sustains and strengthens them, he subdues opposing forces, he suffers with them, he comforts them, and he takes them through to the end. Such a Leader is Jesus, the author of faith.
Bear
Greek Word Pronunciation: STAY-go
Strong's Number: 4722
Goodrich/Kohlenberger Number: 5095
Key Verse: “love … bears all things …” -- 1 Corinthians 13:7
The New Testament uses 13 other verbs that are translated “to bear.” They generally have the idea of suffering or carrying a burden. The verb stego comes from the noun stege, meaning “roof” (as in Mark 2:4). It means to protect or preserve by covering, to keep secret, thus to bear up against, or forbear. The verb appears only 4 times in the New Testament.
In 1 Thessalonians 3:1 and 3:5, Paul’s inability to return to the Thessalonian Christians and find out about their faith caused him to say that he, Silas, and Timothy could “endure no longer.” [The KJV translates the word as forbear.] The Greek is literally applied to a watertight vessel. “When we could no longer contain ourselves in our yearning desire for you.”
In 1 Corinthians 9:12, Paul said that “we endure all things.” [The NIV translates the word as put up with.] Paul relinquished his right to receive any support from those to whom he ministered. He desired to conceal any distress, to put up with anything rather than put an obstacle in the way of the gospel about Christ.
In the key verse, 1 CORINTHIANS 13:7, love “bears all things, believes all things, hopes all things, endures all things.” In this case, the word endures is the Greek verb hupomeno. It refers to perseverance, carrying on like a stout-hearted soldier. The word bears denotes endurance without divulging to the world personal distress. The NIV translates these two words as always protects and always perseveres. It is a grand and distinguishing property of love to cover and conceal the fault of another. Matthew Henry says, “Though such a man be free to tell his brother his faults in private, he is very unwilling to expose him by making them public. Thus we do by our own faults, and thus charity would teach us to do by the faults of others; not publish them to their shame and reproach, but cover them from public notice as long as we can, and be faithful to God and to others.”
Bear
Fruit
Greek Word Pronunciation: kar-po-fo-RAY-oh
Strong’s Number: 2592
Goodrich/Kohlenberger Number: 2844
Key Verse: “… the gospel ... bearing fruit and increasing” -- Colossians 1:5,6
Karpophoreo is a single word in Greek, literally meaning “fruitbearing.” It appears as a verb a total of 8 times in the New Testament.
Matthew 13:23, Mark 4:20, and Luke 8:15 all speak of the good spiritual soil producing a huge harvest.
Mark 4:28 says “the soil produces crops by itself,” speaking of gradual spiritual growth, leading to a harvest of spiritual maturity. The plant grows, as the seed spontaneously works according to its own nature. It is literally “self-moved.” It is the same with God’s Word growing in the good soil of the heart. It is all is the work of God.
Romans 7:4, 5 points out the difference between bearing fruit for God, as believers, or bearing fruit to death, as unbelievers. The latter is a vivid picture of the seeds of sin working for death.
Colossians 1:10 refers to believers actively and continually bearing fruit in every good work. This is one way in which we are to walk worthy of the Lord, so as to please Him.
COLOSSIANS 1:5-6, speaks of the “gospel ... bearing fruit and increasing.” This verse is unique in that both verbs are in the middle voice in the Greek language. This points to the fruitfulness of the Gospel by its own inherent power, similar to Mark 4:28 referring to the earth bringing forth fruit of herself; it is self-generating. This can effectively be compared with Isaiah 55:10-11, “As the rain comes from heaven, ... My word ... will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it.” God has as distinct an intention in sending His Word as He has in sending down rain upon the earth. It never fails to produce the effect which He intends. The gospel is no more preached in vain than the rain falls in vain.
Bond
Greek Word Pronunciation: SUN-des-mos
Strong's Number: 4886
Goodrich/Kohlenberger Number: 5278
Key Verse: “... put on love, which is the perfect bond of unity.” -- Colossians 3:14
Sundesmos, as a noun, is a compound word comprised of sun, meaning “with” and desmos, meaning “a band, fetter, anything for tying” and is used 4 times in the New Testament. The verb form is found only in Hebrews 13:3, to “remember the prisoners, as though in prison with them” (literally, “as having been bound with them“).
Act 8:23 speaks of the wicked behavior of Simon the Sorcerer who is “in the bondage of iniquity.” It is expressing both the awfulness of his condition and the captivity to it in which he was held, alluding to the way the Romans secured their prisoners. He was bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin.
Ephesians 4:3 speaks of “being diligent to preserve the unity of the Spirit in the bond of peace.” Peace is the binding factor which will preserve the unity which the Spirit has produced. Peace functions as binding twine of unity. God gives it to us, producing equality and understanding.
Colossians 2:19 is in reference to “the head, from whom the entire body, being supplied and held together by the joints and ligaments …” (KJV translates as bands, and NIV as sinews.) Faith, love, and peace, are the spiritual bands connecting one member of the Body to another, allowing the Body to get nourishment and strength, and thus to grow. The Body of Christ can only grow when the believers are connected to one another under Christ.
Finally, in COLOSSIANS 3:14, “... put on love, which is the perfect bond of unity.” Here, love is the “girdle” that holds the various garments, those graces and virtues which together make up perfection. Thayer comments, “that in which all the virtues are so bound together that perfection is the result, and not one of them is wanting to that perfection.”
Builder
Greek Word Pronunciation: day-me-or-GOS
Strong’s Number: 1217
Goodrich/Kohlenberger Number: 1321
Key Verse: “… city which has foundations, whose architect and builder is God” -- Hebrews 11:10
Two verses in the New Testament refer to God as a “builder.”
In Hebrews 3:3-4, “the builder of all things is God,” the word for “builder” is kataskeuazo. This is a verb meaning “to prepare, establish, make ready, construct.” In this passage, it reads literally “the one having built all things is God.” [This verb is also found in Matthew 11:10, “My messenger ... will prepare your way“; in Luke 1:17, “make ready a people prepared for the Lord”; in Hebrews 9:2 and 6, the reference is to a tabernacle being prepared; and in Hebrews 11:7 and 1 Peter 3:20, regarding the preparation and construction of Noah's ark.
Christ is the Maker of the Old Testament Tabernacle. Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the Maker of all things, for He is God. Christ was the Planner and Builder of the Tabernacle. The building includes all the preparations of providence and grace needed to furnish it with “living stones” and fitting “servants.” Thus, Christ as the Founder, Establisher, and Instrumental Creator, is greater than the house so established.
In HEBREWS 11:10 (NASB), Abraham “was looking for the city which has foundations, whose architect and builder is God.” [Note: The first word, architect, is teknitace, from which we get our word “technician” (NKJV translates builder). It literally means “craftsman,” and is used so in Acts 19:24 and 38. It views God as moulding and fashioning the materials He wills into existence. The second word, builder, is our key word, demiourgos (NKJV translates maker). It is used only here in the New Testament. It is a compound word, comprised of the words “people” and “work,” thus meaning “one who works for the people.” As the first word expresses His manifold wisdom, the infinite variety and beauty of His handiwork, so the second emphasizes the power of the Divine Creator. As the first brings out the artistic side of creation, so the second is recognized as the Maker of all things. God is represented as the Maker of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country.
Burn
Greek Word Pronunciation: pu-RA-oh
Strong’s Number: 4448
Goodrich/Kohlenberger
Number: 4792
Key
Verse: “… extinguish all the flaming arrows of the evil one.” -- Ephesians 6:16
Several synonyms exist meaning “to burn” or “set on fire.” The verb puroo is found only in the passive voice in the New Testament, signifying “to be set on fire.” In 1 Corinthians 7:9, Paul says that “it is better to marry than to burn with passion.” Marriage is better than being dominated by ongoing sexual passion, especially in the Corinthian society. 2 Corinthians 11:29 also uses this word metaphorically, when Paul expresses grief over those who are “led into sin without my intense concern?” The NKJ translates it as “… who is made to stumble, and I do not burn?” Anyone stumbling into sin causes him intense emotional pain; he is set on fire with grief. 2 Peter 3:12 refers to the day of God “of which the heavens will be destroyed by burning …” Earth’s destruction will not be the result of any natural winding down of the universe, but the result of God’s sovereign will, occurring according to His plan.
Revelation 1:15 speaks of Jesus’ feet “like burnished bronze, when it has been made to glow in a furnace …” KJV translates burned, and NKJV, refined. Glowing hot, brass feet are reference to divine judgment. With feet of judgment, Jesus is moving through His church to exercise His chastening authority upon sin. In Revelation 3:18, Jesus tells the Laodicean church “to buy from Me gold refined by fire …” Sterling spiritual wealth is contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold, she will be no longer poor.
EPHESIANS 6:16 references Satan’s flaming arrows against believers. Puroo is a participle here, in perfect tense, emphasizing the permanent and continuing force behind them. “The fiery darts” that were used in war were small, slender pieces of cane, which were filled with combustible materials, set on fire, and then shot against a foe. The object was to make the arrow fasten in the body, and increase the danger by the burning. The “fiery darts of the wicked” refers to the temptations of Satan, which he may throw into the mind of believers. These are blasphemous thoughts, unbelief, sudden temptation to do wrong, or thoughts that wound and torment the soul. The only way to meet them is by the “shield of faith,” by confidence in God, and by relying on His gracious promises and aid. If we have not faith in God, we are wholly defenseless. We should have a shield that we can turn in any direction, on which we may receive the arrow, and by which it may be put out.
Cancel
Greek Word Pronunciation: ex-ah-LAY-foh
Strong's Number: 1813
Goodrich/Kohlenberger
Number: 1981
Key Verse: “... having canceled out the certificate of debt …” -- Colossians 2:14
Exaleipho is a compound verb of ek (“out”) and aleipho (“to wipe”). Thus, its literal meaning is “to wipe off completely, to obliterate, to smear, to cover.” It is found in the Septuagint in Isaiah 43:25; Psalm 51:1; Jeremiah 18:23; Exodus 32:32; and Deuteronomy 9:14, with reference to blotting out people’s names or sins. In 2 Chronicles 29:4, it is used of overlaying walls with gold, and Leviticus 14:42-48, it refers to replastering a house. The background of this word lays with the fact that ancient documents were written on either papyrus or animal skins. Ancient ink was only able to lay on the surface of the paper and did not adhere to the paper the way modern ink does. Therefore, scribes could take a sponge and wipe the writing out to reuse the paper.
In the New Testament, this verb appears only 5 times. The reference in Revelation 7:17 and 21:4 is to God and Christ, that they will “wipe away every tear” from the saints’ eyes. Revelation 3:5 says that God “will not erase” the believer’s name from the Book of life. The Book is a heavenly registry of those who accepted salvation in Christ. This “erasing” or “blotting out” alludes to Exodus 32:32 where God says He will blot out sinners, but not faithful ones like Moses, from His Book.
Christ will make sure the believer’s name and works are not erased. Acts 3:19 says that “your sins may be wiped away.” The expression “to blot out sins” occurs in Isaiah 43:25 and Psalm 51:1, and is taken from the practice of creditors charging their debtors, and when the debt is paid, cancelling it, or wholly removing the record. It is in this way that God forgives sins.
In the key verse, COLOSSIANS 2:14, “having canceled out the certificate of debt consisting of decrees against us …,” the certificate was a handwritten certificate of debt by which a debtor acknowledged his indebtedness. Paul compares the new life we enjoy in Christ and the forgiveness of our sins with God’s act in Christ to wiping ink off the parchment, making our forgiveness complete. The binding word of Mosaic Law and the guilt that the law brings are both canceled in Christ. God banished the record of our sins so completely that not a trace remains.
Captive
Greek Word Pronunciation: aich-malo-TID-zoh
Strong’s Number: 163
Goodrich/Kohlenberger Number: 170
Key Verse: “… we are taking every thought captive to the obedience of Christ.” -- 2 Corinthians 10:5
Aichmalotizo is a word that comes from aichme, “a spear,” and halonai, “to be captured.” This verb is used only 4 times in the New Testament. The only verse in which this verb is used literally is found in Luke 21:24, when Jesus answered the disciples’ question about the time when the temple would be destroyed: “… and they will fall by the edge of the sword, and will be led captive (NIV: taken as prisoners) into all the nations.”
In the sense of “captivating,” in 2 Timothy 3:6, Paul speaks of “those who enter into households and captivate (NIV: gain control over) weak women weighed down with sins led on by various impulses.” The reference is to false teachers and their insinuating manners, practicing upon vulnerable and gullible women, who entertain them with great eagerness, and at last become partakers with them in their impurities.
The remaining two verses use aichmalotizo in terms of “bringing into subjection.” In Romans 7:23, Paul speaks of “waging war against the law of my mind and making me a prisoner of the law of sin which is in my members.” Sin is constantly mounting a military “campaign” against the believer’s new nature, trying to gain control. But the triumph for us is through Christ.
In the key verse, 2 CORINTHIANS 10:5, Paul refers to “taking every thought captive to the obedience of Christ.” The present tense indicates that this is something that is to be done by believers continually.
All the plans of life should be controlled by the will of Christ, and formed and executed under His control, as captives are led by a conqueror. All the emotions and feelings of the heart should be controlled by Him, and led by Him as a captive is led by a victor. The strongholds of philosophy, paganism, and sin should be demolished, and all the opinions, plans, and purposes of the world should become subject to the all-conquering Redeemer.
Carry Away
Greek Word Pronunciation: sun-ah-PA-go
Strong’s Number: 4879
Goodrich/Kohlenberger
Number: 5270
Key Verse: “… not be haughty in mind, but associate with the lowly.” -- Romans 12:16
Sunapago is a compound word, comprised of sun, meaning “with” or “together” and apago, meaning to “lead or carry away.” In the Septuagint, an example of sunapago is found is Exodus 14:6 with reference to the king of Egypt who “made his chariot ready and took his people with him.”
In the New Testament, this word is found only 3 times, and it is used only in the passive voice. Galatians 2:13 speaks of Barnabas being carried away by the hypocrisy of the Jewish believers in Antioch. Peter, Barnabas, and the other believers were confessing that they were one in Christ with the Gentiles, committed to the gospel of grace. Yet Barnabas was swept off his feet with the others when they denied the truth by their conduct.
In 2 Peter 3:17, the warning is to “be on your guard so that you are not carried away by the error of unprincipled men.” We are commanded to be constantly on guard so as not to be swept away from the correct doctrine of Christ. By keeping company with false teachers who distort Scripture, there is a danger in losing the secure position in the truth.
In ROMANS 12:16, Paul commands us to “not be haughty in mind, but associate with the lowly.” Paul is saying that we’re to be continually borne away by the current of our Christian sympathy along with those who are humble. Ordinary people, those of “low standard,” are identified as such only by the world’s standards. Christ thought they were worth dying for, and as such we’re to associate lovingly with them.
Carry,
Bear
Greek Word Pronunciation: FE-ro
Strong’s Number: 5342
Goodrich/Kohlenberger Number: 5770
Key Verse: “… no prophecy was made ... but man carried along by the Holy Spirit” -- 2 Peter 1:21
The most basic meaning of phero is “to bring, lead, to drive” of men, animals, and things. In the Septuagint, it was to bring all kinds of persons, things, but especially gifts brought as offerings or sacrifices to the temple, priests, or altar. In Genesis 4:3, it referred to the offerings of Cain and Abel. In Numbers 11:14, 17, and Deuteronomy 1:9, 12, Moses said, “I am not able to bear all this people alone,” giving the idea of responsibility of the government or guidance of Israel.
This word appears 66 times In the New Testament, and the special aspect of this word is in the persons and objects to which it refers. “To bring” is the most frequent meaning. It is used several times in Mark in regard to the sick and demon-possessed who are constantly brought in great numbers to Jesus. In Mark 4:8, it refers to yielding a crop; in John 20:27, to Thomas reaching forth his hand to Jesus; and in Acts 12:10, to the gate as leading to a city.
The most powerful use carries the idea of motion, as used in Hebrews 1:3, “He upholds all things by the word of His power.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement. It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development.
This same idea of movement is found in Acts 2:2 of the rushing of a mighty wind. In Acts 27:15 and 17, it is used of a ship being borne in a storm-tossed ship. Peter used this word 6 times in his epistles, twice in 2 PETER 1:21: “no prophecy was made [borne] ... but man moved [being borne along] by the Holy Spirit.” This is perhaps the strongest statement in the New Testament regarding divine origin and authority of Old Testament scripture.
Cast
Greek Word Pronunciation: RHIP-to
Strong’s Number: 4496
Goodrich/Kohlenberger Number: 4849
Key Verse: “… casting all your anxiety on Him …” -- 1 Peter 5:7
Two primary words are used in the New Testament that are translated as “cast” or “throw.” One is ballo. It is the most common, being used 122 times. The other is rhipto, which is to throw with a sudden motion, to jerk, to cast forth. It was used of any rapid movement, as in the throwing of a javelin or the rush of the wind. In its various forms, it is found only 13 times. In most verses, and most translations, the verb is translated as “cast, toss,” or “throw.” These appear in Matthew 27:5, Luke 4:35, Luke 17:2, Acts 22:23 and 27:19 and 29.
In Matthew 15:30, “large crowds were bringing those who were lame, crippled ... and laid them down at His feet,” they were thrown in either carefree confidence, or in haste, because so many were coming on the same errand. In Matthew 9:36, the people were “distressed and dispirited (scattered in KJV, NKJV; helpless in NIV) like sheep without a shepherd.” It sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. In Acts 27:43, in Paul's shipwreck story, the centurion commanded that “they should jump overboard.” A different variation on this word is in 1 Corinthians 15:52, regarding the rapture of the saints, “in the twinkling of an eye.” The Greeks used this word for the flapping of a wing, the buzz of a gnat, generally any rapid movement.
In James 1:6, “one who doubts is like the surf of the sea, driven and tossed by the wind,” the variation of this word means a “bellows” or “fire-fan.” The picture is of a great ocean-swell throwing itself up into pointed waves, the tops of which are caught up by the wind and fanned off into spray.
In 1 PETER 5:7, “casting all your anxiety on Him,” this word is a command, and tells us how to handle the command of verse 6, how to be humbled. Anxiety is a contradiction to true humility. Unbelief is an exalting of one’s self against God, depending on self and failing to trust God. God is more concerned about our welfare than we could possibly be. We are not to submit to circumstances, but to the Lord Who controls circumstances.
Change
Greek Word Pronunciation: al-LAS-oh
Strong’s Number: 236
Goodrich/Kohlenberger Number: 248
Key Verse: “… and exchanged the glory of the incorruptible God …” -- Romans 1:23
This is a word that comes from allos, meaning “another of a different kind.” Allasso means “to make other than it is; to cause one thing to cease and another to take its place.” It appears only 6 times in the New Testament.
In Acts 6:14, at Stephen’s arrest, the Jews misrepresented Stephen’s comment, indicating Stephen had said that Jesus would alter the Mosaic customs, to introduce other customs in their place.
In 1 Corinthians 15:51-52, in reference to the Rapture, “we will all be changed.” Believers will undergo such a change as to fit them for their new abode in heaven.
In Galatians 4:20, Paul was expressing his wish to be physically present with the Galatian believers to “change” his tone, that is, from the severe sound in a letter, to a tender quality. He wants to change the manner, not the substance of his speech.
Hebrews 1:12 is in reference to the temporary nature of the world which “will also be changed.” Creation is now decaying, and this is contrasted with the immutability of Christ, Who never changes.
In our key verse, ROMANS 1:23, the reference is to idolaters who have “exchanged the glory of the incorruptible God for an image in the form of corruptible man.” Men willfully chose to make this exchange of God as an object of worship, for the idols they chose to worship. Matthew Henry said: “It was the greatest honor God did to man that He made man in the image of God; but it is the greatest dishonor man has done to God that he has made God in the image of man.”
Cling
Greek Word Pronunciation: ko-LA-oh
Strong's Number: 2853
Goodrich/Kohlenberger
Number: 3140
Key Verse: “Abhor what is evil; cling to what is good.” -- Romans 12:9
Kollao means “to glue together, cement, adhere, or fasten together.” This verb is used only in passive voice, in the sense of “to be joined to.” In the Septuagint, kollao is used several times regarding one’s tongue clinging to the roof of the mouth, diseases clinging, or in staying close to people. The sons of Israel, in Numbers 36:7, were told to hold to the inheritances of the tribes of their fathers.
In Matthew 19:5 (quoting Genesis 2:24), “a man shall ... cleave (or be joined) to his wife,” the word denotes a union of the firmest kind. They are to adhere so firmly together that nothing can separate them. It is used in Acts 5:13; 8:29; 9:26; 10:287; and 17:34 in the sense of becoming associated closely with other people so as to accompany them or to be beside them.
Luke 10:11 refers to dust which clings to feet, and in Luke 15:15 of a man who “hired himself out.” Revelation 18:5 speaks of sins having “piled up as high as heaven.” The idea is that of joining one another in a mass, as if soldered together, giving the impression that they cling in an accumulative fashion from earth to heaven.
In 1 Corinthians 6:16 and 17, Paul compares “one who joins himself to a prostitute” versus “one who joins himself to the Lord is one spirit with Him.” Albert Barnes says, “The union with Christ is more intimate, entire, and pure than that can be between a man and woman, and that union should be regarded as sacred and inviolable. If all Christians regarded this as they should, how would they shrink from the connections which they often form on earth!” Several instances in the Septuagint emphasize clinging to, or holding fast to God, and in Psalm 119:31, the psalmist says, “I cling to Your testimonies.”
The key verse, ROMANS 12:9, “abhor what is evil; cling to what is good,” indicates that Christians should be firmly attached to what is good, and not separate or part from it. The present tense of the verb indicates that it should not be an occasional or irregular activity, but it should be constant and active.
Confirm
Greek Word Pronunciation: be-bai-AH-oh
Strong’s Number: 950
Goodrich/Kohlenberger Number: 1011
Key Verse: “salvation ... was confirmed to us by those who heard …” -- Hebrews 2:3
The basic meaning of bebaioo is “standing firm on the feet, steadfast,” or “maintaining firmness or solidarity.” It stresses certainty or established character of the subject. In both the Greek and Jewish world, the word also had a legal sense. Wuest says, “It is the legal guarantee, obtained by the buyer to the seller, to be gone back upon should a third party claim the thing.”
In the New Testament, the verb appears 8 times, and it usually speaks of the confirmed nature of the Word and God’s promises, and of believers being firmly established in the faith. In several instances, “confirm” is the usual translation: Mark 16:20, Romans 15:8, 1 Corinthians 1:6 and 8 (denoting the establishment and assurance known in Christ), and Hebrews 2:3. Variations in the translations occur in 2 Corinthians 1:21, “He Who establishes us with you in Christ,” Colossians 2:7, “having been established in your faith” (the assuring took place as a rooting and grounding in Christ), and Hebrews 13:9, “good for the heart to be strengthened by grace.”
The adjective form is also found 8 times, with more variety in the translation. In Romans 4:16, the “promise will be guaranteed”; 2 Corinthians 1:7, “our hope is firmly grounded”; Hebrews 3:14 “firm until the end”; 6:19, “a hope sure and steadfast” (this speaks of something which does not break down under the weight of that which steps on it); 9:17, “a covenant is valid”; 2 Peter 1:10, “diligent to make certain about His calling” (in the legal sense); 2 Peter 1:19, “we have the prophetic word made more sure.”
In HEBREWS 2:2,3, both the adjective and verb are used together, “For if the word spoken through angels proved unalterable, ... salvation ... was confirmed to us by those who heard.” The Gospel was securely founded in divine holiness and was confirmed by ear- and eye-witnesses, the apostles who confessed the truth of the Word.
Consider
Greek Word Pronunciation: he-GAY-o-mai
Strong’s Number: 2233
Goodrich/Kohlenberger Number: 2451
Key Verse: “Consider it all joy ... when you encounter various trials …” James 1:2
Hegeomai was used of “governing” or “leading the way,” and then came to be translated as “think, esteem, regard, or consider.” In the Septuagint, it is used routinely of military commanders, officials, princes, and governors. In the New Testament, the noun form is “governor, prince, or ruler.” Several times, the word takes the form of a participal, as in Matthew 2:6, “Bethlehem ... no means least among the leaders (noun) of Judah; for out of you shall come forth a ruler (literally, “the one governing”). This participle is translated as leader, governor, or chief in Luke 22:26; Acts 7:10, 14:12, 15:22; and Hebrews 13:17, 24.
In the NASB, the verb translates as esteem in 1 Thessalonians 5:13; and as think in 2 Corinthians 9:5, Philippians 2:25, and Hebrews 10:29. The word is count in 2 Peter 2:13; and in Philippians 3:7, Paul “counted as loss” the things not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. In verse 8, “I count all things but loss for the excellency of the knowledge of Christ Jesus.” He speaks of all things which could stand in competition with Christ for the throne in his heart. In 2 Peter 3:9 and 3:15, this same Greek word is translated as both count and regard: “the Lord is not slow about His promise, as some count slowness ... regard the patience of our Lord to be salvation.” The Lord will keep to the time appointed in coming to judge the world. In Philippians 2:3, we are told to “regard one another as more important than himself.” [Paul said of himself that he was “the least of the apostles” (1 Corinthians 15:9). As Paul matured, his view of himself decreased.] This word is translated consider in Acts 26:2, 1 Timothy 1:12, Hebrews 11:11, 26, and 2 Peter 1:13. In 1 Timothy 1:12, Christ considered Paul faithful. Christ gives not only ability, but fidelity, to those whom he puts into the ministry. Paul’s thanking God for this shows that the merit of his faithfulness was due solely to God’s grace, not to his own natural strength.
Finally, in JAMES 1:2, the apostle says to “consider it all joy, my brethren, when you encounter various trials.” This is not to be understood as meaning that these trials are joyful in themselves, but that as a means to beneficial results, they are to be rejoiced in.
Contain
Greek Word Pronunciation: koh-RAY-oh
Strong’s Number: 5562
Goodrich/Kohlenberger Number: 6003
Key Verse: “… not wishing for any to perish, but all to come to repentance.” -- 2 Peter 3:9
The verb, choreo, appears in only 9 verses of scripture and has a wide variety of translations. The literal meaning is “to give space, make room” (from chora, meaning “a place”). Therefore, it gives the idea of having room for some thing, “to contain.” This idea is found in John 2:6, referring to waterpots containing a certain quantity; in Mark 2:2, of a space large enough to hold a number of people; and in John 21:25, that “the world would not contain the books that would be written.”
In Matthew 15:17 is Jesus’ explanation that food does not make a person unclean: “anything that goes into the mouth passes into the stomach.” Matthew 19:11, 12, refers to whether or not “all men can accept this statement” regarding to marry or not.
In 2 Corinthians 7:2, Paul asks the Corinthian believers to “make room for us in your hearts.” He and Timothy wish to be received as friends, with love and respect. They wish no further tightness of heart in them (as previously evidenced in 2 Corinthians 6:12).
In John 8:37, Jesus said to believing Jews, “you seek to kill Me, because My word has no place in you.” They had no room for His doctrine in their minds. They were so filled with prejudice, pride, and false notions, they would not receive His truth. Their hearts were barred and bolted against it.
In the key verse, 2 PETER 3:9, God is “not wishing for any to perish, but all to come to repentance.” There are approximately 40 other Greek words usually translated “to come,” but in this verse, the key word, choreo, implies there is room for them to be received to repentance; having room in their soul for a change of mind toward God. God holds up His word as that which ought to find entrance and abiding room for itself in the souls of all who hear it.
Control
Greek Word Pronunciation: sun-EK-oh
Strong’s Number: 4912
Goodrich/Kohlenberger Number: 5309
Key Verse: “… the love of Christ controls us.” -- 2 Corinthians 5:14
Sunexo is a compound word comprised of sun, “together,” and exo, “to hold.” Thus, it came to mean, a “holding together or compressing.” It was used metaphorically of “straits, distress, or anguish” and has a large variety of translations in both the Old and New Testaments.
Luke used this word 9 times out of the 12 occurrences in New Testament. Luke 4:38, Acts 28:8, and Matthew 4:24, all make reference to individuals suffering or being afflicted with various diseases. In Luke 8:37, the people were gripped with great fear. In Luke 8:45, people are crowding in on Jesus. In Luke 12:50, Jesus refers to the future baptism He is to undergo by saying “how distressed I am until it is accomplished.” In Luke 19:43, Jesus approached Jerusalem and spoke of her future enemies that would “surround you and hem you in on every side.” Luke 22:63 refers to the men who were “holding Jesus in custody.” In Acts 7:57, the people “covered (stopped) their ears and rushed” at Stephen to stone him.
In Acts 18:5, Paul began “devoting himself completely to the word.” (KJV translates as “pressed in the Spirit.”) Feeling “pressed” made Paul, more than ever, pressed in his preaching. In Philippians 1:23, Paul said “I am hard-pressed from both directions.” (KJV translates in a strait and NIV is torn between.) The idea is of a strong pressure bearing upon him from two sides, to live or to die and be with Christ.
In 2 CORINTHIANS 5:14, “The love of Christ controls us" (KJV translates constraineth and NIV is compels). The love which Christ has for man is the constraining power of Paul’s preaching. The love of Christ completely dominates Paul so that he has no option but to preach. On the basis of Christ’s death, the only natural decision for Paul (as for all other believers) is no longer to live for self, but to live for Jesus Christ.
Depart
Greek Word Pronunciation: meta-BAI-no
Strong's Number: 3327
Goodrich/Kohlenberger Number: 3553
Key Verse: “He who hears My word and believes Him who sent Me, ... has passed out of death into life.” -- John 5:24
Metabaino is a compound verb comprised of meta, signifying “change,” and baino, “to go.” The meaning is “to move from one place to another,” especially “to change one’s dwelling.”
In the New Testament, the word occurs 11 times. In 8 of those times, it is used in the topographical sense of departing or leaving to go from one place to another (Matthew 8:34, 11:1, 12:9, 15:29, John 7:3, and Acts 18:7). In Matthew 17:20, Jesus told the disciples about having faith the size of the mustard seed, “you will say to the mountain, ‘Move from here to there’…” In Luke 10:7, Jesus instructed the disciples “do not keep moving from house to house.”
In John’s books, this word is used metaphorically. In John 13:1, Jesus knew that His hour had come and “that He would depart out of this world to the Father.” Christ was about to move from the present world, into which He came to save sinners, and where He had met with barbarous treatment, and was to meet with more. He was going to the Father, by Whom He was sent, from Whom He came; to His God and Father, and the God and Father of all His people, to take His place in Their nature at His right hand.
JOHN 5:24 and 1 John 3:14 both make reference to believers that “have passed out of death into life.” In John 5:24, the reference is to belief in the unity of Father and Son, and in 1 John 3:14, that belief is reflected by one’s love for fellow believers. In both verses, the verb is in perfect tense, indicating that we were transferred from death to life, with the permanent result that we will always have life eternal. We pass from death to life, from the guilt of death to the right of life. This transition is made upon our believing in the Lord Jesus.
Devote
Greek Word Pronunciation: pros-kar-te-RAY-oh
Strong's Number: 4342
Goodrich/Kohlenberger Number: 4674
Key Verse: “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving.” -- Colossians 4:2
Proskartereo is a compound verb consisting of pros meaning “toward” and kartereo meaning “to be strong.” Its meaning is to continue steadfastly in a thing and give unremitting care to it, to persevere, to be in constant readiness. In the Septuagint, it is found in Numbers 13:20 when Moses sent out spies to the land of Canaan telling them to “make an effort to get some of the fruit of the land. This verb appears 10 times in the New Testament. In Mark 3:9, Jesus told His disciples that a boat should stand ready for Him, keeping close to the shore when He needed it. In Acts 2:46, the disciples were continuing with one mind in the temple. It was their constant practice. In Acts 8:13, Simon continued on with Philip. He attached himself, followed him everywhere. In Acts 10:7, Cornelius summoned his servants who were his personal attendants (in KJV, it is translated “waited on him continually”). In Romans 13:6, “rulers are servants of God, devoting themselves” to their tasks of governmental service.
The remaining 5 verses all make reference to believers devoting themselves to prayer. In Acts 1:14, the disciples were continually devoting themselves to prayer. They “stuck to” the praying for God’s promise of the the Holy Spirit, until the answer came. In Acts 2:42, the baptized believers were continually devoting themselves to the apostles’ teaching and prayer. In Acts 6:4, the apostles said they would devote themselves to prayer and the ministry of the word. It was to be their constant and main object, undistracted even by attention to the temporal needs of the church. In Romans 12:12, Paul commands the believers to be devoted to prayer. He wants them to be persevering in it continually, in order to maintain a joyful hope and be sustained in the midst of afflictions.
This same command is in COLOSSIANS 4:2, to “devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving.” Without this, nobody could fulfill the duties which God required of them. John Gill says, “constant prayer is a means of keeping up a spiritual acquaintance and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin.”
Diligent
Greek Word Pronunciation: spu-DA-zo
Strong’s Number: 4704
Goodrich/Kohlenberger Number: 5079
Key Verse: “… be diligent to present yourself approved to God as a workman who does not need to be ashamed…” -- 2 Timothy 2:15
Spoudazo has the most basic meaning of being diligent, earnest, or eager, suggesting zealous concentration and diligent effort. This verb appears 11 times in the New Testament, and was used by Paul and Peter, both men who had eager, earnest personalities which were reflected in their writings.
In 2 Timothy 4:9 and 21, and Titus 3:12, Paul asks them to make every effort to come to him. In Galatians 2:10, Paul spoke of remembering the poor, which he was also eager to do. And in 1 Thessalonians 2:17, Paul was eager to see the believers in the Thessalonian church. In 2 Peter 1:15, Peter said he would be diligent that the believers would have a permanent reminder of the truth.
Hebrews 4:11 tells the professing Jewish believers to “be diligent to enter into that rest” that the Lord provided to those who believe and obey Him. The example of wilderness wanderers was to deter them from committing the same sin of unbelief.
In Ephesians 4:3, Paul encourages the believers to be “diligent to preserve the unity of the Spirit.” We are to guard the unity with each other that is the product of the Holy Spirit. Peace is the binding factor which will preserve the unity which the Spirit has produced.
2 Peter 1:10 tells us to be diligent in the certainty of God’s calling and choosing. We are to be sure that we are saved by seeing to it that the Christian graces superabound in our lives. 2 Peter 3:14 tells us to be diligent in preparation for Christ’s appearance. We are to be living in peace with each other, free from censure and without blame.
Paul told Timothy in 2 TIMOTHY 2:15 to “be diligent to present yourself approved to God as a workman …” God’s Word is to be presented rightly, unabridged, and in a straightforward manner. The shame of God’s disapproval awaits those who mishandle His Word. We, as believers, do not have to fear shame before God if we are meeting His specifications for correctly handling His Word.
Direct
Greek Word Pronunciation: kat-eu-THU-no
Strong's Number: 2720
Goodrich/Kohlenberger
Number: 2985
Key Verse: “May the Lord direct your hearts into the love of God and into the steadfastness of Christ.” -- 2 Thessalonians 3:5
Kateuthuno is a compound word, comprise of kata, meaning “down,” and euthuno, meaning “to straighten.”
The idea is that of conducting one straight to a place, and not by a round-about course. Euthuno is found in John 1:23, “make straight the way of the Lord” and James 3:4, regarding the ships directed by a “rudder wherever the inclination of the pilot [literally, the one steering] desires.”
Kateuthuno appears only 3 times in the New Testament. In Luke 1:79, John the Baptist's father, Zacharias, who prophesied by quoting from Isaiah 9:2. This referred to Christ Who would “guide our feet into the way of peace.” Christ came to make peace for us, by the blood of His cross; and so by His Spirit and word, lead us directly into the true way of enjoying spiritual peace here, and eternal peace hereafter.
In 1 Thessalonians 3:11, Paul prayed, “Now may our God and Father Himself and Jesus our Lord direct our way to you.” Paul’s prayer is that God would remove all obstacles so that he could come directly to them. The apostle was aware that there were obstacles in his way of coming to Thessalonica, for he had attempted it before, but Satan, and his emissaries, hindered. Therefore, he desires that God and Christ would remove them out of the way, and make his way straight and plain.
In the key verse, 2 THESSALONIANS 3:5, Paul prayed, “May the Lord direct your hearts into the love of God and into the steadfastness of Christ.” The heart is irregular in all its workings. God alone, by His Spirit, can direct it into His love, and keep it right. He gives a proper direction to all its passions, and keep them in order, regularity and purity.
Draw
Greek Word Pronunciation: hel-KU-oh
Strong's Number: 1670
Goodrich/Kohlenberger
Number: 1816
Key Verse: “No one can come to Me unless the Father Who sent Me draws him.” -- John 6:44
The New Testament has approximately 15 words translated as “draw.”
Three of these words are discussed below, in regard to men drawing near to God, and of God drawing men to Himself.
The first is eggizo, which means “to approach.” This word is found in Hebrews 7:19 and James 4:8. Approach God in the name of Jesus, by faith and prayer, and He will draw near to you; He will meet you at your coming. When a soul sets out to seek God, God sets out to meet that soul; so that while we are drawing near to Him, He is drawing near to us.
The second word is proserxomai, which means “to come or go.” This word was used commonly of a sinner’s approach to God through Old Testament sacrifices. In the New Testament, it is used of a sinner’s approach to God through the sacrifice of Christ. This is found in Hebrews 4:16, 7:25, 10:1, and 10:22.
The third is our word helkuo. It is a strong word which means “to tug, draw, or compel,” and is found 6 times in the New Testament. In each usage, whatever was drawn came; there is never a suggestion or hint that whatever was drawn was not accomplished. It is used in John 18:10 of drawing a sword, John 21:6 and 11 of hauling/drawing a net full of fish, and Acts 16:19, of Paul and Silas being dragged into the marketplace. In John 12:32, Jesus said, “And I, if I am lifted up, will draw all men to Myself.” The context from verses 20-32 is the issue of Gentiles coming to Jesus. They must be drawn by way of the Cross. Some men are repelled by Christ, but this is the way that sinners can and will come to Christ, the only way to the Father.
In the key verse, JOHN 6:44, God “draws” by the gospel. His compelling is clarified in the entire book of John (1:12-13; 6:37, 65). It is God who draws us through the Holy Spirit enlightening our mind to the His glorious salvation. Luther says: “The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.”
Dwell
Greek Word Pronunciation: skahy-NAH-oh
Strong’s Number: 4637
Goodrich/Kohlenberger
Number: 5012
Key Verse: “… and the Word became flesh and dwelt among us …” -- John 1:14
Another Greek word, oikeo, is frequently translated as dwell, but its reference is to occupy a house. Our word skenoo is literally “to live or camp in a tent.” In the Septuagint, it is rare. It is used twice in Genesis 13:12, “Lot settled in the cities of the valley, and moved his tents as far as Sodom.”
The noun form of this word, skenos, is of a literal tent or tabernacle, as in Hebrews 11:9. Abraham, Isaac, and Jacob lived in tents. A tent speaks of a pilgrim journey. They were looking for a permanent place of abode. In the New Testament, it doesn’t refer to dwelling in a real tent, only metaphorically. Revelation 7:15 refers to God’s dwelling among the redeemed; the sense is that of residing permanently, since context speaks of God’s sitting on His throne, not of a divine tent in heaven. Revelation 21:3 is a figure of speech for His abiding and gracious presence.
In 2 Corinthians 12:9, the verb is in compound form: epi, meaning “upon,” and skenao). In KJV: “... power of Christ may rest upon me”; in NASB: “... may dwell in me.” Literally, it is: “may spread a tabernacle over me.” The image is that of the Shekinah glory descending upon the faithful.
JOHN 1:14 suggests the skenos of the incarnate Word is to be regarded as an expression of the fact that His earthly stay was for Him no more than an episode between the pre- and post-existence as the exalted Lord, in which case the translation “He tabernacled among us” is more suitable than “He dwelt among us.” It is designed to show that this is the presence of the Eternal in time.
Wuest states: “Out of the ivory palaces, the King of Glory came to live in a tent among a people who lived in tents. In Revelation 21:3, literally, ‘the tent of God is with men, and He will live in a tent in company with them.’ This tent is the same human body in which our Lord lived while on earth, glorified. The King condescends to live in a tent all through eternity with His Bride. If His Bride lives in a tent, He will. He chose her for Himself notwithstanding the tent.”
Eat
Greek Word Pronunciation: TRO-go
Strong’s Number: 5176
Goodrich/Kohlenberger
Number: 5592
Key Verse: “He who eats this bread will live forever.” -- John 6:58
The Greek language uses nine different words that are translated “to eat” in the New Testament.
In John 6:49-58, two of these words have a very distinct difference in translation.
One very common Greek word is phago, and it means “to eat, devour, consume.” That word is used in John 6:49-53, and 58. The word trogo means “to gnaw, to chew,” and it stresses the slow process. It is used nowhere else in the New Testament, except in John 6:54, and 56-58.
In verse 58, Jesus said, “your fathers did eat (phago) manna, and he that eats (trogo) of this bread shall live forever.” When the Jews ate (phago) manna, it was to satisfy a carnal appetite, but the verb trogo means “to feed upon.” In these verses, phago is always in the tense that indicates a one-time action, usually in the past. Trogo is always in the present tense, indicating a continual ongoing action. Therefore, when Jesus said “he who eats (trogo) this bread will live forever,” it means a continual feeding, something that is to be done on a constant basis to satisfy the spiritual appetite.
The language of Jesus can only have a spiritual meaning as He unfolds Himself as the true manna. In the context of all these verses, since the Lord’s supper was not yet instituted, this “feeding upon” Jesus refers to spiritual eating, not sacramental. As a continuation of verse 27, Jesus Himself is the “food” that endures to eternal life. Food that is eaten and then digested is assimilated so that it becomes a part of the body. Likewise, people must appropriate Christ to have spiritual life by trusting in Him for salvation. John 6:40 makes it clear that faith is the operative word when it comes to appropriating Christ to receive the gift of eternal life.
Explain, Declare
Greek Word Pronunciation: ex-ay-GAY-oh-mai
Strong’s Number: 1834
Goodrich/Kohlenberger
Number: 2007
Key Verse: “… the only begotten God, who is in the bosom of the Father, He has explained Him.” -- John 1:18
Exegeomai is a compound word of ek, meaning “out” or “forth” and egeomai, meaning “to lead the way.”
The noun form of this word was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites, later coming to mean a spiritual director. In the Septuagint, the word is used of magicians of Pharaoh’s court in Genesis 41:8 and 24, and the verb is used of teaching or interpreting concerning leprosy in Leviticus 14:57.
This verb appears 6 times in the New Testament. Five times, in Luke 24:35, and Acts 10:8; 15:12, 14; and 21:19, the verb is consistently used as “relating, declaring, telling, or describing,” as in a narrative. In JOHN 1:18, however, the word is translated as explained or made known. According to Wuest: “God the Son, in His incarnation, led the Father out from behind the curtain of His invisibility into full view.”
The term “exegesis” comes into the English language with the definition of a method of Bible study in which we fully explain every detail of the text. Jesus Christ, in His incarnation, fully explained in finite terms, so far as finite minds can grasp, all the details of the Person of God the Father. He said, “He that hath seen Me hath seen the Father.” Thus, Jesus Christ is the exegesis of God.
Posted by Peggy Overstreet at 8:07 PM 9 comments:
Finish
Greek Word Pronunciation: te-LEH-oh
Strong's Number: 5055
Goodrich/Kohlenberger
Number: 5464
Key Verse: “It is finished.” -- John 19:30
Teleo means “to finish, complete, conclude. Papyri receipts for taxes have been recovered with this word written across them, meaning “paid in full.” This word appears 28 times in the New Testament, with different translations as accomplish, finish, complete, and fulfill.
In Matthew and Mark, several times the reference is “Jesus had finished” parables or teachings. Matthew 17:24 and Romans 13:6 refer to those who “pay taxes.” Romans 2:37 refers to a person who “keeps the Law.” There are 8 occurrences in Revelation regarding God Who finished/fulfilled/completed His purposes. In Luke 12:50, Jesus refers to the baptism He must undergo, and His distress “until it is accomplished.” Luke 18:31 and 22:37, John 19:28, and Acts 13:29, all relate to the things which are to occur in fulfillment of Old Testament prophecies written of Christ. In 2 Corinthians 12:9, Christ said to Paul, “My grace is sufficient for you, for power is perfected in weakness.” Human weakness opens the way for more of Christ’s power and grace. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests His power to uphold, and imparts His purest consolations. In Galatians 5:16, Paul says, “walk by the Spirit, and you will not carry out the desire of the flesh.” The only way to overcome bringing to fulfillment the corrupt desires and propensities of our nature, is by submitting to the influences of the Holy Spirit. In 2 Timothy 4:7, Paul says that he has “finished the course…” He has come up to the goal, and he now concluded his work was done, and his warfare accomplished. James 2:8 refers to “fulfilling the royal law” of loving your neighbor as yourself. God’s royal law of love reigns supreme and is the sum and essence of the Ten Commandments.
In the key verse, JOHN 19:30, as Christ hung on the cross, having lived a sinless life, having paid the penalty for our sins, Jesus uttered His last words before dying, “It is finished.” His redemptive work was completed. The perfect tense of this word describes Jesus’ act as “it has been finished and stands complete, forever done.” Because Jesus fully completed His task, the ongoing effects are that sinners are offered the free gift of salvation so that they can be with Him forever.
Fitting ,
Greek Word Pronunciation: PRE-po
Strong’s Number: 4241
Goodrich/Kohlenberger
Number: 4560
Key Verse: “For it was fitting for us to have such a High Priest …” -- Hebrews 7:26
Prepo is a verb that means “to be conspicuous, to tower up, to be distinguished,” that is, to be suitable or proper. The KJV translates the word as becometh.
Paul uses this word in speaking of appropriate behavior for women, for Ephesian Christians, and for Timothy and Titus. In 1 Corinthians 11:13, Paul says “… is it proper for a woman to pray to God with her head uncovered?” It would be disgraceful for Christian women to conform to heathen priestesses, so Paul appeals to their sense of honor and decency. In 1 Timothy 2:10, Paul wishes women to wear clothing “as is proper” for professing Christians, since it is not appropriate for them to wear such ornaments as would indicate that the heart is supremely attached to worldly things. In Ephesians 5:3, Paul implores them to refrain from immoral behavior “as is proper among saints.” As Christians are regarded as holy, these sins should not be part of their behavior. In Titus 2:1, Paul commands Titus to “speak the things which are fitting for sound doctrine.” These should be spoken out plainly, and frequently insisted upon, for the honor of God and the service of one another. In Matthew 3:15, Jesus said to John, “… it is fitting for us to fulfill all righteousness.” Jesus was showing forth a perfect obedience, and setting a perfect example. It “became” Him to submit to the institution of baptism, and it “became” John to administer it to Him. In Hebrews 2:10, the writer says “it was fitting” for God, suitable to Him, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.
In HEBREWS 7:26, “it was fitting for us to have such a high priest …” It was suited to our condition. We need not only One who ever lives, but One who is perfectly holy, and who has no need to bring an offering for Himself, and all the merit of whose sacrifice, therefore, may be ours. Such a High Priest we have in the person of the Lord Jesus. He is exactly fitted to man. He is benevolent, and pities our woes; wise, and He is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such a sacrifice as was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.
Forgive
Greek Word Pronunciation: ah-FEE-ay-mee
Strong's Number: 863
Goodrich/Kohlenberger
Number: 918
Key Verse: “Your sins have been forgiven you for His name's sake.” -- 1 John 2:12
Two Greek words are used to translate the word “forgive.” The first is charizomai, from the word charis, which means “grace.” This word appears 27 times in New Testament. It means “to bestow a favor unconditionally; to show one’s self gracious, kind, benevolent; or to grant forgiveness, to pardon.” Believers are to forgive each other the way Christ has forgiven us, as found in Ephesians 4:32, Colossians 2:13 and 3:13. Charizomai indicates being gracious toward someone.
By contrast, our word, aphiemi, means “to send away.” It is used approximately 150 times in the New Testament, and is found almost exclusively in the gospels. The variety of translations are found in: 1 Corinthians 7:11, “husband should not divorce his wife”; Matthew 4:11, “the devil left Him”; Matthew 13:30, “allow both to grow together”; Matthew 27:50, “Jesus yielded up His Spirit”; Mark 7:8, “neglecting the commandment of God”; Mark 15:37, “Jesus uttered a loud cry”; and Romans 1:27, “men abandoned natural function of the woman.”
When the word is used of forgiving, it is in regard to forgiveness of (a) debts [Matthew 6:12]; (b) trespasses [Matthew 6:14]; (c) blasphemies [Matthew 12:31]; (d) lawless deeds [Romans 4:7]; (e) wickedness [Acts 8:22]; and (f) sins. There are approximately 10 places in scripture where sins are forgiven. In Luke 5:20, and the key verse, 1 JOHN 2:12, “your sins have been forgiven you,” the verb is in the perfect tense, indicating that our sins have been put away from us permanently. Our sins were put away at the cross, with the abiding result that they are never more remembered against us.
Give Thanks
Greek Word Pronunciation: eu-xa-ris-TAY-oh
Strong’s Number: 2168
Goodrich/Kohlenberger
Number: 2373
Key Verse: “In everything give thanks; for this is God’s will for you in Jesus Christ.” --1 Thessalonians 5:18
Three verbs are translated as “give thanks” in the New Testament. The first (anthomologeomai) means “to utter mutually the same things”; thus spoken of two parties, to confess or profess publicly. It is found only once, used of Anna in Luke 2:38, “and she gave thanks the Lord.” The second word (exomologeo) signifies “to make acknowledgment,” whether of sin (to confess), or in the honor of a person. This is the significance in the Lord’s address to the Father, “I praise You” (Matthew 11:25; Luke 10:21). He is saying, “I make thankful confession” or “I make acknowledgment with praise.”
The most common verb is eucharisteo, found 37 times in the New Testament. This compound word is comprised of eu, meaning “well,” and charizomai, “to give freely,” denoting gratitude and thankfulness. One negative use is found in Romans 1:21, that “though they knew God, they did not honor Him as God, or give thanks, but they became futile in their speculations, and their foolish heart was darkened.” the effect of ingratitude is to render the heart hard and insensible. Christ consistently gave thanks to His Father, as an example for believers to follow. Paul also admonished believers to be thankful to God in Ephesians 5:20, Colossians 1:12 and 3:17, and 1 THESSALONIANS 5:18. We have been called from the kingdom of darkness to the kingdom of light by the special mercy of the Father who had provided the plan of salvation, and His Son sent to redeem us. If we have a heart overflowing with gratitude to God for His mercies, we are likely to perform our duties with the most cheerful fidelity. It is God’s will that we find joy in prayer in Christ Jesus in every condition of life. Thanksgiving is the expression of joy Godward, and is therefore the fruit of the Spirit (Galatians 5:22).
Good
Greek Word Pronunciation: kres-TOS
Strong’s Number: 5543
Goodrich/Kohlenberger
Number: 5982
Key Verse: “… if you have tasted the kindness of the Lord.” -- 1 Peter 2:3
Three Greek words in the New Testament are all generally translated as the adjective “good.” The first is kalos, which means something free from defects, and beautiful. The second is agathos, referring to moral excellence, something that is worthy of admiration.
The third is our word chrestos, which means something that is useful, profitable, or serviceable, later broadening to include kindness, goodness of heart. It focuses more on the practical outworking of goodness, being eager to make itself helpful or available for serving others. Luke 5:39 refers to old and new wine, that the “old is good enough.” Jesus is noting the difference between His way and the Pharisees’ way. They thought their old way was better. 1 Corinthians 15:33 warns, “Do not be deceived. Bad company corrupts good morals.” False teachers are to be avoided because they can damage believers. In Ephesians 4:32, Paul tells the believers to “be kind to one another.” We should act as charitably toward each other as God has done toward us. In Matthew 11:30, Christ says, “For My yoke is easy.” Christ's yoke is not easy in the ordinary sense of that word. It is wholesome, serviceable, kindly.
The final three verses all refer to the kindness of God and Jesus. In its meaning of useful, chrestos lends itself towards God’s active benevolence towards men in spite of their ingratitude. Because God is good, He does what is good or kind when He interacts with people, even those who are His enemies. In Luke 6:35, Jesus says to “love your enemies and do good (agathos) … and you will be sons of the Most High, for He Himself is kind (chrestos) to ungrateful and evil men …” Here, Jesus tells us to show moral excellence to our enemies, because God Himself is benevolent even to them. Romans 2:4 says that “the kindness of God leads you to repentance.” The very kindness and patience of God is to lead us to a change of mind and attitude instead of a complacent self-satisfaction and pride.
Finally, in 1 PETER 2:2-3 says that we are to “long for the pure milk of the Word, so that by it you may grow in respect to salvation, if you have tasted the kindness of the Lord.” The more we taste God’s goodness, the more tasteless other worldly options will become. We must not fill our lives with cheap substitutes so that we lose our craving for the truth contained in God’s Word.
Grant
Greek Word Pronunciation: do-RAY-ah-mai
Strong’s Number: 1433
Goodrich/Kohlenberger
Number: 1563
Key Verse: “His divine power has granted to us everything pertaining to life and godliness; … He has granted to us His ... promises …” -- 2 Peter 1:3, 4
Three basic Greek words are used in the New Testament that are alternately translated as “give” or “grant.” The most common is didomi, found over 400 times, with various shades of meaning. Charizomai is found 23 times, and signifies “to show favor or kindness” (similar to charis, “grace”).
The key word here is doreomai. In its various forms, it always carries a certain regal sense describing an act of large-handed generosity. It is not just giving, but giving generously and abundantly. This usage can be found in the Septuagint in Genesis 30:20 where Leah said, “God has endowed me with a good gift,” and in Proverbs 4:2, “I give you sound teaching.” In its noun forms, it is usually translated as “gift” or “offering.” In one form (doron), it is most frequently an offering given by man to God (as in Matthew 5:23), except in Ephesians 2:8 where God is portrayed as the giver, indicating that salvation is the gift of God. Another noun form (dorea) always refers to a spiritual or supernatural gift. Examples are in Ephesians 4:7 of the gift of Christ, and in Acts 2:28 of the gift of the Holy Spirit.
This word appears as a verb 3 times. In Mark 15:45, where Pilate granted Jesus’ dead body to Joseph, the implication is that Pilate had complete authority over the body. In the key verses, 2 PETER 1:3-4, both usages of the word grant are in the perfect tense, speaking of the past completed act of God presenting His gifts and promises with the present result that they are in the instant possession of the believer at the moment of salvation. There are no strings attached. These gifts are our permanent possessions, having been given by pure grace.
Groups
Greek Word Pronunciations: sum-po-SEE-on // pra-SEE-ah
Strong’s Number: 4849 // 4237
Goodrich/Kohlenberger
Number: 5235 // 4555
Key Verse: “He commanded them all to recline by groups on the green grass . . . and they reclined in groups of hundreds and fifties.” -- Mark 6:39, 40
Each of these two words appears only once in the New Testament -- sumposion in Mark 6:39, and prasia in Mark 6:40.
Sumposion is a compound word comprised of sun (“with”) and pino (“to drink”), denoting a “drinking together.” The word originally meant “a drinking party,” then the party of guests of any kind, without the notion of drinking. They were seated like companies at tables open at the end, so that the disciples could pass along their side and distribute the loaves.
Prasia describes a garden bed or plot (probably from the word prason, “a leek”). The red, blue, and yellow clothing suggested the appearance of flower-beds in a garden. The word was used of “ranks” of persons arranged in orderly groups. The former word, “companies,” describes the arrangement; “ranks” describes the color.
The NASB, NIV, and NRSV use groups in both verses. The NKJ translates groups and ranks. The KJV most accurately translates companies and ranks. The Life Application translates, “Jesus told the crowd to sit down, and soon colorful groups of 50 or 100 each were sitting on the green grass.” Kenneth Wuest’s expanded translation reads: “And He commanded them to make all recline in open squares like oriental diners, upon the green grass. And they reclined in squares that looked like flower-garden plots, by 100’s and by 50’s.” By commanding the guests to sit in an orderly fashion, Jesus saved his apostles time and labor in distributing the food; He insured that each one of the people should be fed; and He insured that the reality of the miracle could not be questioned.
Alfred Edersheim says, “there is one proof of the implicit faith and trust of the disciples in their Master. They had given Him account of their own scanty provision, and yet, as He bade them make the people sit down to the meal, they hesitated not to obey.” At a time when no food was in sight, when the multitude consented to arrange themselves in an orderly fashion, it was a manifestation of their faith.
Guard
Greek Word Pronunciation: phru-RAY-oh
Strong’s Number: 5432
Goodrich/Kohlenberger
Number: 5864
Key Verse: “… you, who are protected by the power of God …” -- 1 Peter 1:5
There are approximately a dozen Greek words that all have the general meaning of guard, keep, or preserve. The verb, phroureo, is different in that it is military terminology, referring to a sentinel or guard. It is found only 4 times in the New Testament.
Its most basic meaning is found in 2 Corinthians 11:32 in reference to the king guarding the city. The NKJV emphasizes, “guarding the city with a garrison.”
Galatians 3:23 says that “… we were kept in custody under the law …” [NKJV says, kept under guard; NIV, held prisoners] Sinners were kept guarded under the law and kept distinct and separate from the rest of the nations of the world. It was the means of convicting sinners and causing them to look ahead in faith to the atonement God would some day offer, that of Christ on the cross. The imperfect tense of the verb indicates the long and progressive activity of the Law as a warden.
In Philippians 4:7, Paul says, “And the peace of God … will guard your hearts and your minds in Christ Jesus.” God’s peace, like a sentinel, by Christ’s intervention, guards and patrols before the heart’s door, preserving it from the intrusion of anxious fears and alarms.
1 PETER 1:4-5 speaks of “an inheritance … reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time.” In verse 4, “reserved” is the Greek word tereo, which means “to watch, to observe, to protect, to reserve.” Heaven is the safe deposit box where God is guarding our inheritance. The word “protected” is our word phroureo. While our inheritance is being kept guarded in heaven under the watchful eye of God, we are being garrisoned about by God’s protecting care. The guard is never changed. As indicated by the present tense, it is on duty 24 hours a day until we arrive safe in heaven. We are justified, we are being sanctified, and our glorification awaits us in heaven.
Help
Greek Word Pronunciation: bo-ay-THAY-oh
Strong's Number: 997
Goodrich/Kohlenberger
Number: 1070
Key Verse: “Help my unbelief.” -- Mark 9:24
Boetheo means “to run to the cry of those in danger and bring them aid.”
The noun, boetheia, is found in Acts 27:17, regarding “supporting cables” in undergirding a ship, with ropes or chains passed under the hull, then tightened with levers, and in Hebrews 4:16, where we are to “draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” This is a part of our liberty or boldness, that we come up to the throne and call aloud for mercy. God hears and dispenses the blessing we need. The adjective, boethos, is found in Hebrews 13:6 (quoting Psalm 118:6), “The Lord is my Helper, I will not be afraid.” We need have no fear if we have the assurance that the Lord is on our side, as our protector and Helper. This is very common in the Septuagint, in that true help is to be sought in Yahweh, Who is our Helper.
The verb, boetheo, is found 8 times. In Acts 16:9, Paul had a vision of a man asking him to “come to Macedonia and help us.” Acts 21:28 tells of the Asian Jews calling to the “men of Israel, come to our aid” in regard to Paul’s preaching. In Revelation 12:16, “the earth helped the woman.” God uses the earth to protect His people, just as He supernaturally intervened in the Old Testament. In 2 Corinthians 6:2 (quoting Isaiah 49:8), God says, “on the day of salvation, I helped you.” Hebrews 2:18 says that Jesus “is able to come to the aid of those who are tempted.” In all temptations, Jesus stands ready to give aid to the sorely-tried saint. He always stands ready, eager to run to our cry and bring us aid. In the gospels, He is asked for help in regard to demon-possessed children -- once in Matthew 15:25, and in Mark 9:22 and 9:24.
In the key verse of MARK 9:24, the father’s plea for Jesus is to “help my unbelief.” The verb is in the present tense, indicating that continuous help is asked for -- “be constantly helping my unbelief.” His weak faith brings out an essential element of Christian faith. It is possible only with the help of the One who is its object.
Hold Fast
Greek Word Pronunciation: ep-EK-o
Strong's Number: 1907
Goodrich/Kohlenberger
Number: 2091
Key Verse: “... holding fast the word of life …” -- Philippians 2:16
Epecho is a compound verb, comprised of epi, meaning “upon” and echo meaning “to hold.” Thus, it came to mean “to hold upon; to hold one’s mind towards; to observe, or to give attention to; to give heed.” In classical Greek, it is to hold out, to present, as to offer wine to a guest.
In the Septuagint, this word can be found in Job 18:2, when Bildad said “show understanding and then we can talk.” In Job 30:26, Job said “when I expected good, then evil came.” And in Genesis 8:10, Noah waited for the dove.
Epecho appears 5 times in the New Testament. In Luke 14:7, Christ spoke a parable when He noticed how guests had been picking out places of honor at the table. In Acts 3:5, the lame man began to give attention to Peter and John, expecting something from them. And in Acts 19:22, Paul stayed in Asia for a while. Paul tells Timothy in 1 Timothy 4:16 to “pay close attention to yourself and to your teaching.” Every minister should take heed to his life and conversation, and doctrine should be preached according to the Scriptures, tending to edification.
In the key verse, PHILIPPIANS 2:16, Paul tells the Philippian church to “hold fast the word of life.” The word is in present tense, indicating a continuous practice of holding forth God’s Word to the world. The idea is a possible allusion to towers which were built at the entrance of harbors, on which fires were kept during the night to direct ships into the port. Matthew Henry says, “It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide.”
Posted by Peggy Overstreet at 6:50 PM No comments:
Hold Together
Greek Word Pronunciation: sun-HIS-temi
Strong's Number: 4921
Goodrich/Kohlenberger
Number: 5319
Key Verse: “He is before all things, and in Him, all things hold together.” -- Colossians 1:17
Sunistemi is a compound verb, comprised of sun (“with”) and histemi (“to stand”), thus “to place together; to set in the same place; to bring or band together; to show, prove, establish; represent as worthy.”
Ten verses in the New Testament speak of “commending ourselves” (or someone else), in terms of introducing. The literal translation of "standing with" is found in Luke 9:32, when the disciples saw Moses and Elijah standing with Jesus.
Twice in Romans, Paul speaks of God demonstrating [the KJV translates commends] His righteousness and love. Paul is speaking of the Jews in Romans 3:5, “if our unrighteousness demonstrates [NIV translates brings out] the righteousness of God” in that their minds are pondering ways to elude God’s righteous judgment. In Romans 5:8, Paul says that “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” The present tense of this verb here indicates an ongoing act on God’s part. The Holy Spirit poured out God’s love in our hearts, and this pure love is being continually demonstrated by God through the Spirit.
2 Peter 3:5 indicates that “the earth was formed out [KJV and NKJ translate standing out] of water …” At creation, the waters under the firmament were gathered together into one place, and the dry land emerged out of, and above, them.
In the key verse, COLOSSIANS 1:17, “in Him all things hold together [the KJV and NKJ translate consist],” Christ not only creates, but also maintains His creation in continuous stability and productiveness. Christ is the controlling and unifying force in nature. Not only are things called into being from nothing, but as indicated by the perfect tense, they are permanently maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things.
Hypocrisy
Greek Word Pronunciation: hoo-POK-ree-sis
Strong’s Number: 5272
Goodrich/Kohlenberger
Number: 5694
Key Verse: “… you too outwardly appear righteous to men, but inwardly you are full of hypocrisy.” -- Matthew 23:28
The two nouns, hypocrisy and hypocrite, are compound words, comprised of hupo (“under”) and krino (“to judge”). It means literally “to judge under,” as a person giving off his judgment from behind a screen or mask. The true identity of the person is covered up. It refers to acts of impersonation or deception and was used of an actor on the Greek stage. In Greek drama, actors held over their faces oversized masks painted to represent the character they were portraying. In life, the hypocrite is a person who masks his real self while playing a part for the audience. Taken over into the New Testament, it referred to one who assumes the mannerisms, speech, and character of someone else, thus hiding his true identity; the person is judging another from back of the mask of his self-righteousness. Christianity requires that believers should be open and above-board. Their lives should be like an open book, easily read.
The verb form, hupokrinomai, is used only once in Luke 20:20: “They watched him and sent spies who pretended to be righteous …” (in KJV, “who should feign themselves just men”).
The nouns are used in the epistles once each in Galatians 2:13; 1 Timothy 4:2; and 1 Peter 2:1. In the Synoptics, they are always used of Christ’s judgments on scribes and Pharisees (15 times in Matthew; Mark 7:6; Luke 6:42, 12:56, and 13:15).
In MATTHEW 23, the hypocrisy is in jarring contradiction between what they say and do, between outward appearance and inward lack of righteousness. Hypocrisy is therefore sin: failure to do God’s will is concealed behind the pious appearance of outward conduct. Jesus sought to destroy the false, religious mask. Hypocrisy is: a hard taskmaster (verse 4), lives only for the praise of men (5-7); is mischievous (13-22); concerns itself with the small things of religion (23-24); deals chiefly with externals (25-28); reveres only what is dead (29-32), finds a fearful judgment (32-36); and receives an unexpected lament (37-39). It was Christ, the sole perfect reader of inward realities, who dared pass this judgment.
Imitator
Greek Word Pronunciation: mim-ay-TACE
Strong’s Number: 3402
Goodrich/Kohlenberger
Number: 3629
Key Verse: “Therefore, be imitators of God, as beloved children …” -- Ephesians 5:1
Originally, mimetace suggested an attempt to ape someone else’s behavior. (Our English word “mimic” is a transliteration of this word.) In the Septuagint, the word is found only in the Apocrypha, and, on the whole, the idea of imitation is foreign to the Old Testament, with there being no thought that we must imitate God. Secular usage was sometimes in a negative sense, for weak or unoriginal copying.
In the New Testament, mimetace is used only in a powerful, positive sense, with an ethical concept. It is a call to reproduce in our own life those godly qualities that result from salvation and that we see in others. The verb form, mimeyomai, and the noun form preceded by the verb “be,” are used in exhortations and commands, and are in the present tense, suggesting a continuous practice or habit. The noun and verb forms appear a total of 10 times in the New Testament.
The King James Version almost always translates the word as follower, but imitator is a stronger translation. The NIV and NASB use imitator more often. We are to imitate (1) Paul's teachings, just as he imitates Christ [1 Corinthians 4:16, 11:1; 2 Thessalonians 3:7, 9; Ephesians 5:1]; (2) Paul by welcoming the Word of God in the midst of opposition [1 Thessalonians 1:6]; (3) other churches [1 Thessalonians 2:14], as the Thessalonian church imitated the churches at Judea who remained faithful through suffering; (4) faith of other believers [Hebrews 6:12 and 13:7]; and (5) what is good [3 John 11]. In Philippians 3:17, there is a compound use of this word, found nowhere else in Greek literature: “Brethren, join in following my example …,” literally “be ye fellow imitators.”
Mimetace teaches that what we become at conversion, we must diligently continue to be thereafter. It is a quality we are to develop as a matter of obedience.
Intercede
Greek Word Pronunciation: en-toong-KHAN-oh
Strong’s Number: 1793
Goodrich/Kohlenberger
Number: 1961
Key Verse: “… the Spirit Himself intercedes for the saints …” -- Romans 8:26
The basic meaning of entungchano is to “run up against” something or someone, e.g., a bad situation. The secular usage was in regard to encounters of ships with pirates; stones and missiles flung by the enemy; a crocodile striking the back of the lure; or of lightning striking someone.
In the Old Testament, this verb is used for prayer, stressing intervening, or denoting a meeting or encounter.
The verbal form is used 6 times in the New Testament, and the basic meaning was “to fall in with, meet and talk with in order to converse,” then “petition” by way of pleading either for or against others. It is usually translated in NASB/NIV with “appealed, petitioned, pleaded” whereas in KJV in Acts it is translated “dealt with me.” In Acts 25:24, the Jews appealed against Paul, and in Romans 11:2, Elijah was pleading against Israel. In Romans 8:27, 34, and Hebrews 7:25, it refers to the continual intercessory work of Christ and the Holy Spirit for the saints. Hebrews 7:25 speaks of the present and ongoing intercession of Messiah on behalf of believers, which is based upon and follows His once-for-all offering of Himself as the sacrifice for sin.
In ROMANS 8:26, the preposition huper is added onto the word. This expresses the most intensive degree in which the Holy Spirit exercises His ministry. Robertson wrote: “It is a picturesque word of rescue by one who ‘happens on’ one who is in trouble and in his behalf (huper) pleads with unuttered groanings. This is the work of our Helper, the Spirit Himself.”
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Knit Together
Greek Word Pronunciation: sum-bi-BAD-zo
Strong’s Number: 4822
Goodrich/Kohlenberger
Number: 5204
Key Verse: “… that their hearts may be encouraged, having been knit together in love.” -- Colossians 2:2
Sumbibadzo is a compound verb comprised of sun (“with”) and bibadzo (“to force”), meaning “to join together, compact,” hence, “to compare and examine, to prove, conclude.”
In the New Testament, this verb appears 7 times. In Acts 9:22, it is used in the sense of bringing together Old Testament scriptures, thus “proving that this Jesus is the Christ.” In Acts 16:10, Paul was concluding that God called him to preach in Macedonia. In Acts 19:33, the NASB says that the confused crowd “concluded Alexander.” [A better translation is in the NIV, “the Jews pushed Alexander to the front, and some of the crowd shouted instructions to him.”] And in 1 Corinthians 2:16, “who has known the mind of the Lord that he will instruct Him?”
Colossians 2:19 and Ephesians 4:16 both reference the body of Christ being held together (compacted), being orderly and firmly united among themselves, every one in his proper place and station. It is like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members. It is also useful to note that in these verses, sumbibadzo is in the passive voice, indicating that we cannot hold the body of Christ together, of our own will, but only through Christ can this be done, and for His purpose.
Finally, in the key verse of COLOSSIANS 2:2, love is that which binds all believers together, the way of comforting each other by solid Christian friendship. It was united, as the beams or the timbers of a building, by mortices and pins. It makes them to be of one heart and one soul; it renders their communion with one another comfortable and delightful, and strengthens them against the common enemy.
Laid Up
Greek Word Pronunciation: ah-PO-kay-mai
Strong’s Number: 606
Goodrich/Kohlenberger
Number: 641
Key Verse: “… because of the hope laid up for you in heaven …” -- Colossians 1:5
Apokeimai is a compound word of apo, meaning “up” or “away,” and keimai, “to be laid up,” leading to the general meaning of reserved or laid away for safekeeping. This verb appears 4 times in the New Testament.
It is used in a literal way, in Luke 19:20 in reference to money “kept put away in a handkerchief.” The money was being held onto carefully instead of being used it as directed.
The use in Hebrews 9:27 is “inasmuch as it is appointed for men to die once.” There are 10 different Greek words translated “appointment” in the New Testament. Only in this instance is this particular Greek verb used this way, indicating the fact that death is not the effect of chance, or haphazard. God’s appointment is already fixed, and it cannot be changed.
The last two verses are spiritual, metaphorical usages. Paul writes in 2 Timothy 4:8, “there is laid up for me the crown of righteousness.” It is reserved and out of reach of all enemies. This crown is the reward which God, in His kindness, has promised to them who are faithful to the grace He has bestowed upon them.
Finally, in the key verse of COLOSSIANS 1:5, the believer’s hope is reserved in heaven, denoting the preciousness and valuableness of it. It is hid in Christ, it is reserved in heaven, and cannot be spoiled by men or Satan. It is for the saints, the chosen of God, whom He has distinguished by His grace.
Look, Stoop
Greek Word Pronunciation: para-KUP-to
Strong’s Number: 3879
Goodrich/Kohlenberger
Number: 4160
Key Verse: “… one who looks intently at the perfect law” -- James 1:25
Parakupto is a compound word, comprised of para, meaning “alongside,” and kupto, meaning “to bend.” It is a strong word, referring to “a passionate desire to look at with the head bent forward.” Metaphorically, it is “to look carefully into, to inspect curiously, with care and precision.” This verb appears only 5 times in the New Testament.
In Luke 24:12, John 20:5, and 20:11, this word is used of John, Peter, and Mary who were stooping to look into Jesus’ empty tomb. They were looking in from the outside through an entrance that was probably less than 3 feet high.
Metaphorically, in 1 Peter 1:12, “things into which angels long to look,” the reality of the Christian’s living hope was held in awe and wonder by the angels; the profound mysteries of the gospel were subjects of earnest inquiry to them. They contemplate the work of salvation as spectators, not participants.
In the key verse of JAMES 1:25, in regard to “one who looks intently at the perfect law,” reference is made to intense and accurate observation and attentive consideration to see the great advantage of the Gospel. The sustained look with a ready response is the key to spiritual strength and continued maturity. It pictures both the humble attitude and intense study required of one who seeks to benefit from God’s Word.
Make Alive With
Greek Word Pronunciation: su-zo-ah-poi-EH-oh
Strong’s Number: 4806
Goodrich/Kohlenberger
Number: 5188
Key Verse: “God … made us alive together with Christ …” -- Ephesians 2:5
Sunzoopoieo is a compound verb comprised of 3 parts: sun, meaning “with”; zoo, meaning “life”; and poieo, meaning “to make, to do.” It appears only twice in the New Testament. The KJV translates the word as “quickened together with.”
[One synonym of this word is zoopoieo, meaning “to give life.” It appears in the New Testament 10 times, and most of those instances emphasize that all three members of the Trinity are responsible for giving to believers eternal life. God gives life; spiritual resurrection life now in believers’ mortal bodies, and physical resurrection in the future (John 5:21; Romans 4:17; 8:11). Jesus Christ gives spiritual eternal life and a resurrected body (John 5:21; 1 Corinthians 15:45). The Holy Spirit gives life (salvation) to those who believe (John 6:63).]
In Colossians 2:13, Paul writes, “When you were dead in your transgressions, … He made you alive together with Him, having forgiven us all our transgressions …” And In EPHESIANS 2:5, Paul writes that “even when we were dead in our transgressions, God … made us alive together with Christ.” The only way a spiritually dead person can communicate with God is to be made alive, and that must be done by the One who is Himself alive. Just as Christ’s resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins. As Christ is seated at God’s right hand, the Body also sits there with Him. We are already seated there IN Him, and hereafter shall be seated BY Him.
Everywhere in the New Testament, the close connection of the believer with Christ is affirmed. We are crucified with Him. We die with Him. We rise with Him. We live with Him. We reign with Him. We are joint heirs with Him. We share His sufferings on earth, and we share His glory with Him on his throne.
Meek
Greek Word Pronunciation: prah-OOCE
Strong’s Number: 4239
Goodrich/Kohlenberger
Number: 4558
Key Verse: “… Blessed are the meek, for they shall inherit the earth …” -- Matthew 5:5
The secular usage of praus was: to tame wild animals; to calm those that are irritated or excited; used for quiet and friendly composure which does not become embittered or angry at which is unpleasant. It was applied to inanimate things, as light, wind, sound, sickness. Comparatively, the Christian word describes an inward quality, and that as related primarily to God. To the pagan, the word often implied condescension; to the Christian, it implies submission.
In the Septuagint, it is never used of God. The root of the word lies in the Old Testament basic meaning of “poor and afflicted” from which the spiritual quality of patient submission and humility is derived. It appears in Psalm 37:11 (the meek will inherit the earth); Zechariah 9:9 (your king is coming ... endowed with salvation, meek); and Numbers 12:3 (the man Moses was very meek).
The KJV consistently translates praus as meek, whereas NASB and NIV usually use gentle or humble. Praus refers to an inward attitude (whereas gentleness, a different Greek word, is expressed in outward action). It is part of the fruit of Christlike character produced only by the Holy Spirit in Galatians 5:23. In Matthew 21:5 (the fulfilled prophecy of Zechariah 9:9), the entry of Jesus is depicted as that of non-violent King of salvation and peace. In Galatians 6:1, meekness enables the Christian to correct the erring brother without impatience or anger. In Colossians 3:12, it is one of the gifts of election, and in Ephesians 4:2, it is one of the gifts of calling. In James 1:21, it refers to meek and humble readiness to be taught by the Word of God without flaring up against the teacher. The term commonly used in English suggests weakness, where meekness describes condition of mind and heart. The meekness manifested by the Lord and commended to the believer is the fruit of power. He was meek because He had infinite resources of God at His command.
In MATTHEW 5:5, the reference is to those who are of a quiet, gentle spirit, in opposition to the arrogant Scribes and Pharisees and their disciples. It is the heavenly land, the Messiah’s kingdom, that is inherited by the meek.
Miracles
Scripture has no single word that is translated “miracle.” The English word “miracle” comes from the Latin term miraculum, which merely refers to something that evokes wonder.
There are four primary Greek words translated as miracle: works (ergon), wonders (teras), powers (dunamis), and signs (semeion). These various terms are used because no single term can possibly exhaust all the significance of a miracle. These words do not depict different kinds of miracles. They portray the miracles from different perspectives. Miracles in the New Testament: (1) are not associated with spells or incantations (the power was in Jesus); (2) were not performed to punish, but to rescue people from physical and spiritual forces; (3) provide testimony to Jesus’ supernatural power and authority. The “Grand Miracle” is the Incarnation and is at the very heart of the message of Scripture.
Miracles, as an integral part of the Bible, provide evidence that it is God’s divinely-inspired Word. Miracles are both the official and authoritative seal of God and the insignia of Christ’s deity. Miracles were performed directly by God, by Christ, the Holy Spirit, angels, servants of God, and evil agents.
Miracles serve several purposes: (1) accredit God's messengers; (2) confirm God’s message; (3) bring glory to God and Jesus; (4) demonstrate the presence of God’s Kingdom; (5) promote faith; (6) demonstrate God’s sovereignty; and (7) help people in need.
Ron Rhodes’ definition of a miracle is: “a unique and extraordinary event awakening wonder (teras), wrought by divine power (dunamis), accomplishing some practical and benevolent work (ergon), and authenticating or signifying [as a sign] a messenger and his message as from God (semeion).”
[SEE individual word studies on: powers, signs, wonders, and works.]
Net
Greek Word Pronunciation: sa-GAY-nay
Strong’s Number: 4522
Goodrich/Kohlenberger
Number: 4880
Key Verse: “The kingdom of heaven is like a dragnet cast into the sea …” -- Matthew 13:47
There are three different Greek words that are translated “net” in the New Testament. The first is dictuon, which is the most common word for “net.” In the Septuagint, it was used for a net for catching birds (Proverbs 1:17), and figuratively of a snare (Job 18:8 and Proverbs 29:5). It was used by Jesus’ disciples (Matthew 4:20-21); it was let down (Luke 5:4) or cast (John 21:6) in the water, emptied into a boat (Luke 5:7), or dragged to shore (John 21:8).
The second word is amphiblestron, meaning literally to “cast around.” It was a somewhat small fishing net, cast over the shoulder, spreading out in a circle and made to sink by weights. This was also a casting net used by Jesus' disciples (Matthew 4:18).
The third word is sagene. It appears only once in the New Testament. It is derived from a word meaning “to equip,” as in “furniture,” especially a pack saddle, which in the East is merely a bag of netted rope. The Greek historian Herodotus uses the corresponding verb for a device by which the Persians are said to have cleared a conquered island of its inhabitants. This net may have been ½ mile long. When cast, this net spreads out into a circle as it falls on the water. Its purpose was to capture everything that came within its path, and it required several boats to draw this large net from sea to shore. There, the fishermen sorted the fish.
Thus, Jesus’ use of this word in the MATTHEW 13:47 parable to describe the wide and all-embracing character of His future kingdom is very appropriate. Neither of the first two words would have been as suitable. This sorting represents the angelic separation of the wicked from the righteous at the end of the Age. This separation will occur when Jesus Christ returns to establish His kingdom on earth.
New
Greek Word Pronunciation: kai-NOS
Strong’s Number: 2537
Goodrich/Kohlenberger
Number: 2785
Key Verse: “Behold, I am making all things new.” -- Revelation 21:5
There are two Greek words that are both usually translated as “new.” The first is neos, which signifies something that is new in respect of time, that which is recent. It is frequently used of comparing “younger” people with older. The second word is kainos, referring to something that is new as to quality, of a different nature.
Both words are sometimes used of the same thing, but with the difference in meaning. In Matthew 9:17 (and Mark 2:22 and Luke 5:38), the reference is to new (neos) wine being put into fresh (kainos) wineskins. The wine is of recent production. In Matthew 26:29 (and Mark 14:25), the new (kainos) wine of the kingdom will be of a different character from that of this world.
The new (neos) covenant in Hebrews 12:24 is compared with the Mosaic covenant 1,500 years before. The new (kainos) covenant in Hebrews 8:8, 13, and 9:15 is compared with the Mosaic covenant which is old in character.
The new (neos) self in Colossions 3:10 refers to the brand-new nature of the believer, replacing the old self, and stressing the recently-begun experience. The new (kainos) self and creature in Ephesians 4:24 and 2 Corinthians 5:17 refers to the new nature that is quite different from anything previously existing, not merely recent.
God’s new creative work, begun in each one who believes in Jesus Christ, will one day be consummated on a universal scale. The references in Revelation 21:1 and 2 to the “new heaven, new earth, and new Jerusalem,” as well as REVELATION 21:5, “I am making all things new” are all kainos. The former state of things when sin and death reigned will be changed. As the creation of the world at the beginning was the work of God alone, so will be this new creation.
Obey
Greek Word Pronunciation: hoo-pa-KOO-oh
Strong’s Number: 5634
Goodrich/Kohlenberger
Number: 5219
Key Verse: “He became to all those who obey Him the source of eternal salvation.” -- Hebrews 5:9
The two words, obey and submit, are also two different words in Greek, each with subtleties of meaning. The word most often translated as submit or subject is hupotasso. It is a military term, meaning literally “to rank under.” The emphasis is on voluntary submission by believers to God (Hebrews 12:9; James 4:7), to authorities (Romans 13:1; 1 Peter 2:13, and 5:5), and to one another out of reverence for Christ (Ephesians 5:21-24; Colossians 3:18; Titus 2:5; 1 Peter 3:1) according to their various roles in the body of Christ. Submission does not imply inferiority of the person. God Himself entered the world in the person of Christ, and He Himself willingly chose to submit to a parental authority (Luke 2:51) that was appropriate to His condition as a child.
The common Greek word translated as obey is hupakouo. It is a compound word that means literally, “to listen under.” The sense is of understanding and responding. Obedience is the outward expression of a heart that has turned to God (Hebrews 11:8). Obedience can be spoken of as an attitude (2 Corinthians 2:9; Philippians 2:12) and most particularly as a faith-rooted disposition. In many contexts, obedience to Christ or the gospel has the same meaning as faith in Christ and a faith response to the gospel (Romans 15:18; 16:26; 2 Thessalonians 1:8).
[Note: Hebrews 13:17, "obey your leaders and submit to them ..." In this verse, two different Greek words are used here. Obey is peitho, and submit is hupeiko. Both of these words have the sense of being “yielded” or “to win over,” not by submission to authority, but resulting from persuasion.]
HEBREWS 5:7-10 speaks of Jesus learning obedience and His being made perfect through it. His suffering makes Him perfectly suited to be the author (source, cause) of our salvation. This is the strongest incentive for a believer’s obedience to Him, just as God’s perfection and office were the all-sufficient reasons for Christ’s obedience to Him.
Open
Greek Word Pronunciation: dia-NOI-go
Strong's Number: 1272
Goodrich/Kohlenberger
Number: 1380
Key Verse: “… the Lord opened her heart to respond …” -- Acts 16:14
Dianoigo is a compound word, comprised of dia, meaning “through” and anoigo, meaning “to open.” Thus, it means “to open up wide or completely” like a folding door. This word is found only 8 times in the New Testament. In Mark 7:34, Christ healed the deaf man and said, “be opened!” In Luke 2:23, the reference is to “every firstborn male that opens the womb shall be called holy to the Lord.” And when Stephen was being martyred in Acts 7:56, he said, “I see the heavens opened up.”
In Luke 24:31, the disciples’ eyes “were opened” by the resurrected Christ so they could recognize Him as Messiah. Their doubts were gone, and they saw clearly that He was risen.
In Luke 24:32, they said to each other “were not our hearts burning within us ... while He was explaining the Scriptures to us?” Christ literally “opened wide” the Old Testament to them to show that the very things which had happened were foretold. He then dissipated every doubt by showing “Himself” to them and convincing them that He was truly the Christ. In the same way in Acts 17:3, Paul was “explaining and giving evidence” of Christ to the Thessalonians. He “opened up” all the Scriptures that spoke of the Messiah, expounding them, giving the true sense of them.
The remaining two verses accentuate the work of Christ operating on people’s minds and hearts so that they may truly believe. In Luke 24:45, Christ “opened their minds to understand the Scriptures.” The disciples had been brought up reading the Scriptures, and had the advantage of Christ’s ministry for some years; yet there is the necessity for Christ to take the veil from the heart, by opening the mind. ACTS 16:14 speaks of Lydia, whose heart “the Lord opened ... to respond to the things spoken by Paul.” When the heart is thus opened to Christ, the ear is opened to His word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel obedience. The Lord opens our understanding, taking away the stony heart, removing unbelief, entered in Himself, making us willing to be saved by Him, and to serve Him.
Pass Away
Greek Word Pronunciation: pa-RA-go
Strong’s Number: 3855
Goodrich/Kohlenberger
Number: 4135
Key Verse: “The world is passing away.” -- 1 John 2:17
Parago is a compound verb comprised of para, denoting transitoriness, and ago, meaning “to lead.” It means to lead along, or metaphorically, to disappear or perish.
There are 6 places that reference Jesus as going along, passing by, or went (Matthew 9:9, 27, 20:30, Mark 1:16, Mark 15:21, and John 9:1). Mark 15:21 refers to Simon of Cyrene as a passer-by.
The remaining 3 verses all use passing away in the present tense, which refers to things in this world that are in a continual, ongoing state of disappearing or perishing.
1 Corinthians 7:31 says that “the form of this world is passing away.” After this world is burnt up, a new one, as to form and fashion, will arise. All that looks glorious and beautiful in the present world, as riches, honor, etc., are all mere show and appearance, having nothing solid and substantial in them. They are all fluid and transitory. At the end, there will be no more marrying, nor giving in marriage, no more buying and selling, no more of the present changes and vicissitudes of prosperity and adversity, of joy and sorrow. These scenes will be all removed, and quite a new face of things appear.
1 John 2:8 says that “darkness is passing away and the true Light is already shining.” The picture is that of the darkness of sin and unbelief as passing by as a parade goes by on the street. All parades have an end. So will end someday the parade of Satan’s hosts. The genuine Light is God. The darkness passes away in proportion as the Light shines and increases.
1 JOHN 2:17 says, “The world is passing away, and also its lusts; but the one who does the will of God lives forever.” The Christian must not love the Satanic world system, because of its temporary nature. It is in the continual process of disintegration, headed for destruction. In contrast to the temporary world, God’s will is permanent and unchangeable. Though the present age is doomed, God offers eternal life to His children.
Pledge
Greek Word Pronunciation: ar-ra-BON
Strong’s Number: 728
Goodrich/Kohlenberger
Number: 775
Key Verse: “… who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory." -- Ephesians 1:14
Arrabon is a transliteration from a Hebrew word, in the sense of exchange, or a pawn, given as security. It is found in the Septuagint in Genesis 38:17 when Judah gave Tamar his seal, cord, and staff, as a pledge that he would send her a goat from his flock. Fundamentally, the word is a legal and commercial term signifying a first installment, deposit, or downpayment. It pays part of a purchase price in advance, thus securing a legal claim to the article in question. It is common in the papyri as earnest money in a purchase for a cow or a wife, for her dowry. In today’s modern Greek, “arrabona” is an “engagement ring.”
Arrabon appears only 3 times in the New Testament, each time referring to the Holy Spirit as a pledge to believers. In 2 Corinthians 1:22, 2 Corinthians 5:5, and Ephesians 1:14, it is translated as pledge; in KJV, it is earnest; in NKJV, it is guarantee; and in NIV, it is deposit. The Holy Spirit is a divine pledge of future blessedness and eternal inheritance. The word teaches the doctrine of eternal security of a believer.
Wuest says, “The bestowal of the Holy Spirit is God’s part payment in the salvation He gives the believing sinner, that part payment guaranteeing the full delivery of all parts of the salvation given: justification, sanctification, and glorification. The believer has the first two now. The Holy Spirit, indwelling the believer, is God’s earnest money, guaranteeing to him the future glorification of his body.”
Matthew Henry writes, “The illumination of the Spirit is an earnest of everlasting life, and the comforts of the Spirit are an earnest of everlasting joy. The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God.”
Pour Out
Greek Word Pronunciation: ek-KAY-oh
Strong's Number: 1632
Goodrich/Kohlenberger
Number: 1772
Key Verse: “... the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior …” -- Titus 3:5-6
Ekcheo is a compound verb comprised of ek, meaning “out,” and cheo, meaning “to pour.”
It is used 8 times in Rev 16:1-17 when the angel “poured out his bowl.” In John 2:15, Jesus in the temple “poured out the coins” when He overturned the tables. In several verses, the reference is to blood being shed or poured out. In Mark 14:24, Jesus said, “this is My blood of the covenant, which is poured out for many.” Ekcheo was often used in a sacrificial sense in the Septuagint, and Jesus was looking upon His sacrifice as imminent and regarded it as already present. In Acts 2:17-18 and 33, the reference is to the Holy Spirit at Pentecost being poured out on mankind. The supernatural marvels of this wonderful day were the proof of Christ's exaltation. He had shed them forth, this promised Holy Spirit, which expresses both the plenty and abundance of the gifts bestowed, and the liberality of Christ in the donation of them.
Jude 1:11 says, “They have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah.” This was a strong expression, indicating a reckless, abandoned devotion of the energies, a vigorous metaphor for excessive indulgence.
Romans 5:5 says that “the love of God has been poured out within our hearts through the Holy Spirit.” The perfect tense verb indicates that God’s love was poured out and still floods our hearts through the Holy Spirit. The Spirit, at the time of conversion, takes up His permanent abode in the inner being.
In TITUS 3:6, all three Persons of the Trinity participate in the work of salvation. The Holy Spirit had been imparted richly to all who were converted, at any time or place, from the error of their ways. The heavenly gift was poured out, not in drops, but richly, in great abundance through Christ.
Powers
Greek Word Pronunciation: DU-na-mis
Strong’s Number: 1411
Goodrich/Kohlenberger
Number: 1539
Key Verse: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes.” -- Romans 1:16
[SEE: Miracles overview]
The Greek word dunamis literally means “strength, power,” or “ability.” This is a description from the standpoint of the power displayed. Power indicates its source as supernatural of God, angels, Christ, or the gospel.
In the Septuagint, dunamis is a translation of 22 different Hebrew terms. In Psalm 84:7, the reference is “from strength to strength” and in 1 Chronicles 29:11, “Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty.”
Vine’s Dictionary tells us that the word is used “of works of a supernatural origin and character, such as could not be produced by natural agents and means.” Whoever the human instrument might be in the accomplishment (such as an apostle), the mighty power itself is of God alone.
This word appears 119 times in the New Testament and can be translated “miracles” or “mighty works,” as in Matthew 11:21; Acts 8:13; and 19:11. In Romans 15:18-19, Paul writes of “what Christ has accomplished through me ... in the power of signs and wonders …”
Miracles are powers in that they manifest the mighty power of God which was inherent in Christ Himself. According to Wuest: “The gospel is the inherent, omnipotent power of God operating in the salvation of a lost soul that accepts it.”
Precious
Greek Word Pronunciation: TIM-ee-os
Strong’s Number: 5093
Goodrich/Kohlenberger
Number: 5508
Key Verse: “… knowing that you were not redeemed with perishable things ... but with precious blood ... the blood of Christ.” -- 1 Peter 1:18-19
Timios comes from a verb that means “to set an estimate on.” The noun and adjective derivations mean honor, respect, and reverence for worthy objects or people, and of being precious, dear, or costly. The proper noun, Timothy (Timotheos), is a compound of the words timios (“honor”) and Theos (“God”).
In the Old Testament, there are twelve Hebrew words that come into the Greek translation for honor, payment, valuables, royal dignity, and honorable conduct. The Old Testament consistently says that someone in an honorable position should have an appropriate personal character. It is also linked with the idea of responsibility, as in Psalm 8:5, regarding humanity being crowned with glory and honor/majesty.
In the New Testament, the adjective timios has a two-fold meaning: “costly” in sense of value, and “highly esteemed.” It is translated as honored, dear, or precious, and is frequently used of things such as stone, wood, or fruit. In Acts 5:34, Gamaliel was honored by all. In Acts 20:24, Paul said to the elders, “I do not consider my life dear to myself.” Hebrews 13:4 indicates that marriage is to be held in honor.
Peter’s writings describe four things of great value deserving highest honor and respect.
[1] The promises are precious (2 Peter 1:4).
[2] Our faith is precious (1 Peter 1:7).
[3] The Son is precious (1 Peter 2:4,6).
[4] The blood is precious (1 PETER 1:19).
The blood of Christ is costly and precious because it is God’s blood (Acts 20:28), for Deity became incarnate in humanity; therefore, it is highly honored by God the Father. It was not silver and gold coins (1 Peter 1:7) that set the Christians free from sin, but the blood of Christ.
Prepare
Greek Word Pronunciation: hay-toi-MAD-zo
Strong’s Number: 2090
Goodrich/Kohlenberger
Number: 2286
Key Verse: “… Your salvation, which You have prepared … ” -- Luke 2:30, 31
Hetoimazo is a common verb in the New Testament, used approximately 40 times. Its most basic meaning is “to make ready” or “to prepare.” It is found primarily in the Gospels, frequently in regard to preparing dinner (Matthew 22:40), the Passover (Matthew 26:17), food (Luke 17:8), or the spices and perfumes for Christ’s body (Luke 23:56). In Matthew 3:3, John the Baptist proclaims, “make ready the way of the Lord.”
Many times, this verb is in the perfect tense, indicating something that God prepared in the past, with abiding, continuing results. In Matthew 25:34, Jesus is speaking of His Second Coming, in which He tells the Tribulation believers that they will inherit the millennial kingdom “prepared for you from the foundation of the world.” God’s permanent plans for His children from the beginning are displayed in various scriptures. Regarding who will sit on His right or left, “it is for those for whom it has been prepared by My Father” (Matthew 20:23). In Matthew 25:41, Jesus speaks of the “eternal fire prepared for the devil.” Four places in Revelation refer to something that God has prepared in time past that remain ready for the proper time in the future: (9:7) “horses prepared for battle”; (9:15) “angels, who had been prepared for the hour …”; (12:6) “woman .. had a place prepared by God …”; (21:2) “holy city … made ready as a bride …”; and in Hebrews 11:16, “… He has prepared a city for them.”
In Luke 1:17, John the Baptist was to “make ready a people prepared for the Lord.” [Note: Here, “prepared” is a different verb, kataskeuazo, meaning to build, construct, or create.] His job was to put people in a state of readiness for Christ. In 2 Timothy 2:21, believers are to purge themselves, to be “useful to the Master, prepared for every good work.” Sanctification in the heart is our preparation for God’s work for us. In 1 Corinthians 2:9, Paul speaks of “all that God has prepared for those who love Him.” The blessings of the gospel surpass the full comprehension of people, and are infinitely beyond all that man could know or experience without Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shall bestow in heaven.
Finally, in LUKE 2:30, 31, “… Your salvation, which You have prepared in the presence of all peoples. ” Simeon praised God for fulfilling His promise by bringing the Messiah, the source of salvation. In His eternal purposes and decrees, having chosen and foreordained Christ, that He should be the Savior of His people; and in the promises and prophecies of the Old Testament, God had sent Him in human nature, to work out the salvation He had chosen and called Him to, and He had undertaken.
Propitiation, Mercy
Greek Word Pronunciation: hi-las-MOS
Strong’s Number: 2434
Goodrich/Kohlenberger
Number: 2662
Key Verse: “He Himself is the propitiation for our sins.” -- 1 John 2:2
Hilasmos carries the basic meaning of appeasement or atoning. In its verb, noun, and adjective forms, this word is found 8 times in the New Testament.
In Matthew 16:22, Jesus is telling the disciples what will soon happen to Him, and Peter responds, “God forbid it, Lord.” (The KJV/NKJ translates “be it far from Thee”; NIV, “never, Lord.”) He was saying, “Be merciful to thyself, and then no one else can be cruel to thee.” He would have Christ to dread suffering as much as he did. We are in error, if we measure Christ's love and patience by our own.
This word is translated 3 times as “mercy.” [Note: Other Greek words for “mercy” refer to compassion or subjective pity felt in witnessing misfortune. Propitiatory mercy is applied only to God.] In Luke 18:13, the tax collector says “be merciful to me, the sinner.” He is saying, “be propitious toward me through sacrifice; let an atonement be made for me. I am a sinner, and cannot be saved but in this way.” In Hebrews 8:12, God says “I will be merciful to their iniquities.” God pardons none but those to whom He is pacified, or rendered propitious by Christ. Hebrews 9:5 speaks of the “mercy seat.” (translated in NIV as “atonement cover.”) This refers to the golden cover of the ark, on which was sprinkled the blood of the sacrifice on the day of atonement. The mercy seat of the Tabernacle where God met man was called the propitiation. Christ is our mercy seat, where God meets us in mercy and forgiveness.
The remaining 4 verses all refer to Christ as our propitiation: Romans 3:25, “… whom God displayed publicly as a propitiation in His blood”; Hebrews 2:17, “to make propitiation for the sins of the people”; 1 John 4:10, “God sent His Son to be the propitiation for our sins”; and 1 JOHN 2:2, “He Himself is the propitiation for our sins” (NIV translates “atoning sacrifice”). Based on God’s nature of holy love, 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. Propitiation is Jesus Christ satisfying the holiness of God on the cross. He is the means by whom God shows the mercy of His grace to the believing sinner.
Provoke
Greek Word Pronunciation: paro-XU-no
Strong’s Number: 3947
Goodrich/Kohlenberger
Number: 4236
Key Verse: “Love is patient, love is kind, ... is not provoked …” -- 1 Corinthians 13:4-5
Paroxuno primarily means “to sharpen” and was applied to the sharpening a knife or sword; then to sharpen the mind or temper of anyone; to excite, impel; then to spur on, to stimulate, to provoke. It is the root of the English word “paroxysm,” which refers to a sudden outburst of angry emotion. This word is used only 4 times in the New Testament -- twice as a noun and twice as a verb.
In Acts 15:39, “there occurred such a sharp disagreement” between Paul and Barnabas that they separated from one another, although from this dissension, God doubled the missionary effort.
Hebrews 10:24 uses this word in a positive manner: “let us consider how to stimulate (a noun, literally “a stirring up”) one another to love and good deeds.” The members of the Body must stir up each other’s religious affections and ministries. Christian living is directly related to the appreciation and encouragement of the faith of one’s fellow Christians.
In Acts 17:16, Paul’s spirit was “being provoked within him” as he observed the godless idolatry in Athens in the form of art and architecture.
Finally, in 1 CORINTHIANS 13:5, “love is patient, love is kind ... is not provoked …” This verb is in present tense, indicating that a believer is not continually irritable or easily angered. Paul uses this expression with a conscious eye on the tensions in the Corinthian church, where there had been a good deal of provocation. Matthew Henry says, “Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause. ... Anger cannot rest in the bosom where love reigns.”
Pursue
Greek Word Pronunciation: di-OH-ko
Strong’s Number: 1377
Goodrich/Kohlenberger
Number: 1503
Key Verse: “Always seek after that which is good for one another." -- 1 Thessalonians 5:15
The verb, dioko, in classical Greek, was used for an animal pursuing its prey. Its basic meaning is to run after, follow, drive away, or persecute, frequently with the intention of doing harm. In the New Testament, the noun form, persecution, is used 10 times. The verb form appears approximately 45 times, and out of those, 14 are of a non-hostile usage. The majority of these times, the word is a command and in present tense, indicating ongoing zealous pursuit of activities in Christian faith. The NIV and NASB have a variety of translations, whereas the KJV routinely translates this word as follow.
In Luke 17:23, Jesus warned his disciples not to run after the false teachers that were to come. In 1 Peter 3:11, Peter quotes Psalm 34:14, “the one who desires life, must seek peace and pursue it.” In Hebrews 12:14, we are to urgently exhorted to pursue peace and sanctification. This was a favorite word of Paul to denote the pursuit of moral and spiritual ends. In Romans 9:30, 31, the reference is to Gentiles not pursuing righteousness, while Israel did pursue righteousness. In Romans 12:13,14, “practising (given to) hospitality,” the believers were to pursue hospitality with the same earnestness as their enemies pursued them. In Romans 14:19, we are to “pursue the things which make for peace” in the body of Christ, as opposed to pursuing things that cause quarrels. In 1 Corinthians 14:1, believers are exhorted to “pursue love, and desire spiritual gifts.” In Philippians 3:12-14, twice Paul uses the verb, translated as “press on.” It is the image of a Greek runner streaking down the race course, keeping up the chase, pressing on toward a fixed goal. In both 1 Timothy 6:11 and 2 Timothy 2:22, righteousness is to be pursued, as well as godliness, faith, love, patience, and meekness.
In 1 THESSALONIANS 5:15, we are exhorted to always seek that which is good for one another." This is the focus of our walk and our witness. Robert L. Thomas writes, “dioko is immeasurably more than half-hearted effort. It is eager expenditure of all one’s energies in doing good. Christians must endeavor diligently to produce what is intrinsically beneficial to others.”
Quiet
Greek Word Pronunciation: hay-su-KAD-zo
Strong’s Number: 2270
Goodrich/Kohlenberger
Number: 2483
Key Verse: “Make it your ambition to lead a quiet life.” -- 1 Thessalonians 4:11
The Greek language uses three words that are generally translated as “quiet” or “silent.”
The first is phimao. This means literally “to close the mouth with a muzzle.” It is found in Matthew 22:34 when Jesus silenced the Sadducees; in Mark 1:25 when He commanded the demon to be quiet; and in Mark 4:39 when He commanded the sea to hush. Peter indicated in 1 Peter 2:15 that it is God’s will that, through Christians’ excellent behavior, they “silence the ignorance of foolish men.”
The second word is sigao, which is usually translated “silence.” The context determines the nature of the silence in different passages. It is not necessarily that speech is forbidden, but that discussion should be ceased, such as in Luke 9:36, where the disciples kept silent; they didn’t discuss with others what happened at the Transfiguration. In Luke 20:26, the chief priests were amazed at Jesus’ answer and became silent. Also in 1 Corinthians 14:34, the problem was aggressive women who were told to keep silent, since their conduct was contrary to biblical principle.
The third is our word above, hesuchazo. It refers to an absence of internal disturbance, a tranquility arising from within, and is used most of the time in regard to tensions and conflicts. It is not necessarily absence of words, but absence of controversial speech. In Luke 14:4, the Pharisees and lawyers kept silent to avoid confrontation. In Acts 11:18, those who previously “took issue” with Peter (in verse 2) “quieted down” in verse 18, to avoid confrontation. In Luke 23:56, the women rested. In 1 Timothy 2:11,12, “a woman must quietly receive instruction”; thus, she was not to speak in a way that violates her gender role, according to scripture. In our verse, 1 THESSALONIANS 4:11, “to lead a quiet life” is a one-word verb in present tense, meaning a continual, ongoing habit of life. Albert Barnes says: “Christians should be free from senseless controversies or offenses to God; to avoid all tumult and disorder; to calmly pursue their regular avocations, and to keep themselves from all the assemblages of the idle, the restless, and the dissatisfied.”
Rule
Greek Word Pronunciation: bra-BEU-oh
Strong’s Number: 1018
Goodrich/Kohlenberger
Number: 1093
Key Verse: “Let the peace of Christ rule in your hearts." -- Colossians 3:15
The verb brabeuo refers to the activities of the umpire whose office at the games is to direct, arbitrate, and decide the contest. In the wider sense, it then came to mean “to order, rule, or control.” The noun form, brabeion, refers to a “prize” bestowed in connection with the games. In both the verb and noun forms, this word is employed by Paul four times in the New Testament.
Paul illustrates the racing technique in the Greek athletic games of the efforts put forth by the athletes in their endeavor to win the ultimate prize in 1 Corinthians 9:24, “Those who run in a race all run, but only one receives the prize” and Philippians 3:14, “I press on toward the goal for the prize of the upward call of God in Christ Jesus.”
In Colossians 2:18, Paul warns, “Do not let anyone keep defrauding (disqualify in NIV; beguile in KJV) you of the prize.” This is a compound verb. By adding the preposition kata onto the basic verb brabeuo, the word becomes “to give judgment against.” In this verse, it refers to false teachers who taught a doctrine of angelic mediation. Their purpose was to “trip up” the believers in their “race,” thus causing them to lose their reward. Lightfoot says, “The Christian’s career is the contest of the stadium ... Christ is the umpire, the dispenser of the rewards.”
In COLOSSIANS 3:15, Paul says, “Let the peace of Christ rule in your hearts.” Wherever there is a conflict of motives or impulses or reasons, the peace of Christ must step in and decide which is to prevail. As indicated by the present tense imperative, as members of the One Body of Christ, the saints are commanded to continually enjoy peace. This peace not only refers to individual tranquility of heart, but to peace among the members of the Body in relations to one another.
Sanctify
Greek Word Pronunciation: hagi-AD-zo
Strong's Number: 37
Goodrich/Kohlenberger
Number: 39
Key Verse: “... those who have been sanctified by faith in Me …” -- Acts 26:18
Hagiazo is a verb form of a Greek word that is translated into four different English words: hallowed, holy, saint, and sanctify. The basic meaning is “to set apart for God, to make a person or thing the opposite of ‘common’.”
Hallowed is found in Matthew 6:9 and Luke 11:2, “hallowed be Thy Name.” God’s name is to be celebrated, venerated, and esteemed as holy everywhere. He is sanctified by Himself, by declaring Himself to be holy. And He is sanctified by others, when they fear Him, believe in Him, call upon His name, use it reverently, submit to His will, acknowledge His mercies, and regard His commands and ordinances.
Holy, in its various noun forms, is in reference to conduct befitting those separated to God in 1 Thessalonians 4:3; of God in Hebrews 12:10; and holiness of Jesus Christ which distinguished Him from mere human beings in Romans 1:4. Holy, as an adjective, indicates separation in moral and scriptural significance, from sin, and therefore consecrated to God, as sacred: of God the Father in Luke 1:49; the Son in Luke 1:35; the Spirit in Matthew 1:18; and of men in 1 Peter 1:15.
Saints, as used of believers, is not applied merely to persons of exceptional holiness, or to those having died, by exceptional acts of saintliness. 2 Thessalonians 1:10 refers to saints as “all who have believed.”
Sanctification is the state predetermined by God for believers, into which grace He calls them. Since every believer is sanctified in Christ Jesus (1 Corinthians 1:2), all believers are saints, sanctified or holy ones. Thus sainthood, or sanctification, is not an attainment. It is the state into which God, in grace, calls sinners, and in which they begin their course as Christians (see Colossians 3:12 and Hebrews 3:1). In ACTS 26:18, the verb is in perfect tense. It means that at the moment sinners put their faith in Christ, they became permanently cleansed of sin, separated from the world, and belong to God.
Search
Greek Word Pronunciation: eh-roo-NA-o
Strong's Number: 2045
Goodrich/Kohlenberger
Number: 2236
Key Verse: “He who searches the heart knows what the mind of the Spirit is.” -- Romans 8:27
Ereunao generally means to “search after.” It was first used of animals in the sense of “to sniff out” with the nose, then of men in the sense of “to search,” especially of houses or possessions. Then it meant “to investigate a matter,” especially in the legal sense. In the New Testament, this verb appears 7 times. In John 5:39, Jesus tells the Jewish religious leaders who “search the Scriptures” that they have failed to see Him as the promised One. In John 7:52, the Sanhedrin tells Nicodemus to “search and see that no prophet arises out of Galilee.” They showed their arrogance and ignorance by not searching out the facts themselves. In 1 Peter 1:10-11, the prophets “made careful searches and inquiries, seeking to know” about the exact time when Christ would come to work out the salvation of His people. They searched their own Spirit-guided writings intently.
[Note: The final 3 verses each refer to a member of the Godhead as “searching.” In all 3 verses, the verb “searches” is in present tense, indicating the continual, ongoing attribute of omniscience of the Trinity.] In 1 Corinthians 2:10, “the Spirit searches all things, even the depths of God.” The Holy Spirit has an accurate and profound knowledge of the depth of God’s nature, and so is fully competent to make this revelation. Only the Spirit can reveal to believers God’s profound nature and plan of salvation. The Spirit knows all that God knows, Himself being God. In Revelation 2:23, Christ says to the corrupt Thyratira church, “I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts.” The design of the judgment will be so apparent it will convince all of His Omniscience. It is a full proof that He claims this attribute, Himself being God.
ROMANS 8:27 says that God who “searches the heart knows what the mind of the Spirit is.” Even though the Spirit’s words are not expressed, the Father knows what the Spirit is thinking. This is a clear statement on the Father’s omniscience and intimacy within the Trinity. There is nothing which more clearly pertains to God than the power of searching the heart, and nothing that is more constantly claimed by Him as His special prerogative. Matthew Henry says, “To the sincere Christian, nothing is more comfortable than that God searches the heart, for then He will hear and answer those desires which we want words to express.”
Set Apart
Greek Word Pronunciation: ah-fo-RID-zo
Strong’s Number: 873
Goodrich/Kohlenberger
Number: 928
Key Verse: “Paul, a bond-servant of Christ ... set apart for the gospel of God …” -- Romans 1:1
This word is a compound word from apo (“away from”) and horizo (“to set bounds, to restrict”) [from which we get our word “horizon”]. Therefore, aphoridzo means “to separate, sever, cut off, ostracize or exclude,” often carrying with it an implication of divine determination.
In the Old Testament, the believing community existed as a nation that was socially and geographically separated from its pagan neighbors. Israel and the surrounding nations constantly had to be reminded of the distinction that God Himself had made. In the Septuagint, this word is used in Genesis 2:10 and 10:5 regarding river and coastlands being divided; Leviticus 10:15 as wave offerings (separations); many times in Leviticus in reference to leprosy victims being separated from the camps; Numbers 18:24 in giving tithes, as well as Ezekiel 45:13 and 48:9 of first-fruits being offered; and Deuteronomy 4:41 and Joshua 16:9 with cities being separated.
In the New Testament, this word appears only 10 times. In Galatians 2:12, Peter was separating himself from the Gentiles; 2 Corinthians 6:17, Paul quoted Isaiah 52:11 to “be separate,” regarding yoked relationships with unbelievers; Acts 13:2, the Holy Spirit commanded Barnabas and Saul to be set apart for Him; Acts 19:9, Paul took (separated) the disciples with him; Matthew 13:49, the angels separating evil men from righteous, and 25:32, God will separate the nations from one another as a shepherd separates sheep from goats; and Luke 6:22, in the Beatitude, “blessed are you when people ... exclude/ostracize you …” In Galatians 1:15, God set apart Paul before he was born.
Finally, in ROMANS 1:1, Paul was set apart from all mankind for a specific purpose by God for his apostleship. It should be noted that in this instance, the verb is in the perfect tense, meaning it is a past completed action having present results, giving the idea of permanency. The past act of God in separating Paul to one thing, the gospel, finds its results in his permanent position as a person separated to one thing
Share,
Partake
Greek Word Pronunciations: koi-no-NAY-oh // me-TEK-oh
Strong’s Numbers: 2841 // 3348
Goodrich/Kohlenberger Numbers: 3125 // 3576
Key Verse: “since the children share in flesh and blood, He Himself also partook of the same.” -- Hebrews 2:14
Two verbs in the New Testament are used interchangeably as “partake” or “share.” The first is koinoneo, which means “to have a share in common with someone else.” Our word “communion” comes from this same root word. It appears 8 times in the New Testament. It is translated as contributing, in Romans 12:13, and in 2 John 1:11, it is participates. The other verses all translate as share (Romans 15:27; Galatians 6:6; Philippians 4:15; 1 Timothy 5:22; and 1 Peter 4:13).
The other word is metecho, which is a compound of meta (“to hold”) and echo (“with”) It also appears 8 times in the New Testament. In Hebrews 5:13, it is translated as belongs. In 1 Corinthians 9:10, 12; 10:17, 21, 30; and Hebrews 5:13, it is translated as share or partake.
In HEBREWS 2:14, “the children share (koinoneo) in flesh and blood …” The children are human beings, subjects of redemption in Christ. Individuals of the human race have flesh and blood in common with one another. [Note: A distinction should also be made in the tenses of the verbs in this verse. Here, the verb share is in perfect tense, indicating that human beings have always in the past and will always continue to share in flesh and blood with each other.]
“He Himself partook (metecho) of the same.” Christ took hold of human nature without its sin in the incarnation, and held it to Himself as an additional nature, thus associating Himself with the human race in its possession of flesh and blood. He took to Himself [once, as indicated by the aorist tense verb] something with which, by nature, He had nothing in common.
Koinoneo marks the characteristic sharing of the common fleshly nature as it pertains to the human race at large, whereas metecho speaks of the unique fact of the incarnation as a voluntary acceptance of humanity. The Son of God united with Himself something that was not natural to Him. He became incarnate that He might die, thus breaking the power of the one who had the dominion of death.
Signs
Greek Word Pronunciation: say-MI-on
Strong’s Number: 4592
Goodrich/Kohlenberger
Number: 4956
Key Verse: “Many other signs therefore Jesus also performed in the presence of the disciples …” -- John 20:30
[SEE: Miracles overview]
The Greek word semeion literally means “sign,” “mark,” or “token.” It is often used of miracles as signs of divine authority. It is a description from the standpoint of the message taught. It is valuable not for what it is, but rather for what it points toward. It is a miracle with a special lesson tied to it.
In the Septuagint (Exodus 3:12, 4:8, 30), Moses is said to have performed signs when accomplishing the tasks assigned to him by God. In Deuteronomy 4:34 and 6:22, powers (miracles), wonders, and signs are all used together in one sentence.
In the New Testament, this word is used 77 times. In contexts dealing with the apostles, the signs attested that these individuals were genuine messengers of God (Hebrews 2:3,4). The signs conveyed to witnesses the stamp of the presence and power of God in the apostle (Matthew 12:38; John 2:18, 23; 3:2; Acts 14:3). An instance of signs, wonders, and powers being used all together is in 2 Corinthians 12:12. In contexts dealing with Jesus, it is evident that the signs are to be considered as objective pointers to His identity as the promised divine Messiah. The apostle John wrote in his gospel about seven miracles of Jesus, and in each case, he called them signs (John 2:6-11, 23; 4:47-54; 6:2, 11-14; 9:13-16; and 11:43-47). Miracles were the seals by which God authenticated the miracle-worker Himself.
Snare
Greek Word Pronunciation: pa-GIS
Strong’s Number: 3803
Goodrich/Kohlenberger
Number: 4075
Key Verse: “But those who want to get rich fall into temptation and a snare … ” -- 1 Timothy 6:9
This noun comes from pegnumi, meaning “to fix, fasten, make fast and firm, fasten together, construct, build.” Another derivative is pagideuo, meaning “to lay snare for, trap.” The noun, pagis, signifies a net, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over. It is found 5 times in the New Testament.
In Luke 21:34, Jesus warns His disciples to be ready at all times to anticipate His coming; also against the worries of life weighing people down so that “that day will not come on you suddenly like a trap.” Here He likens it to a snare. Birds are caught by a snare or net. It is sprung on them quickly, and when they are not expecting it. When we are called to meet our Lord, all such anxious and worldly cares would cause Him to be the furthest thing from our thoughts.
In Romans 11:9, Paul has been speaking of the fact that Israel is not cast away, but in regard to those who have become hardened (quoting Psalm 69:22), “David says, ‘let their table become a snare and a trap’ …” In this instance, the word “trap” is from the Greek word theras, meaning anything by which wild beasts are taken in hunting. The word “snare” more properly refers to birds. This prediction is applied to the enemies of Christ, meaning that their enmity shall react upon and injure themselves.
Twice, Paul cautions Timothy about Satan’s snare. In 1 Timothy 3:7, an overseer “must have a good reputation outside the church, so that he will not fall into reproach and into the snare of the devil.” Satan likes nothing better than to disgrace God’s work and God’s people by trapping church leaders in sin before a watching world. In 2 Timothy 2:26, Paul refers to brethren who have fallen into false teaching. Ministers are to treat them with patience and gentleness so that “they may come to their senses and escape from the snare of the devil …” False teaching entangles men and they become “intoxicated” with errors and heresies. But God in His grace often salvages the situation through the Christlike ministry of His servants.
In 1 TIMOTHY 6:9, Paul warns about “those who want to get rich fall into temptation and a snare …” Paul contrasts the proper attitude of contentment with its opposites. Those who have the unending desire for riches become so entangled, that they cannot easily escape. Satan sets special snares for preachers, since love of money is characteristic of false teachers. The grasping after riches can choke off spiritual fruitfulness.
Spotless
Greek Word Pronunciation: AH-spi-los
Strong’s Number: 784
Goodrich/Kohlenberger
Number: 834
Key Verse: “… be diligent to be found by Him in peace spotless and blameless.” -- 2 Peter 3:14
Aspilos is an adjective, derived from the word spilos, meaning “spot” and the privative “a”, signifying “without.” Thus, the most basic meaning is “free from spot, unblemished, or pure.” In 1 Peter 1:19, the reference is to the blood of Christ, “… as of a lamb unblemished and spotless.” In this verse “unblemished” is amomos, used metaphorically to indicate the absence of internal blemish, and aspilos, that of external spot. Old Testament saints sacrificed lambs to atone for their sins, but New Testament believers have had their sins expunged. In the Old Testament, the sins were covered, awaiting the actual payment and satisfaction that only the Son of God and Son of Man could make via His payment on the cross. Though very man, He remained pure in Himself (“without blemish”), and uninfected by any impression of sin from without (“without spot”), which would have unfitted Him for being our atoning Redeemer.
In 1 Timothy 6:14, Paul tells says to “keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ.” The sense is, that he would discharge his ministerial function with all faithfulness and purity; that he would sincerely, and without any adulteration, preach the pure Gospel of Christ; and that he would so behave in his life and conversation, that his ministry might not be justly blamed by men, or he be rebuked by the church here, or by Christ hereafter.
By the Church‘s union with Christ, James 1:27 says that we are to keep ourselves “unstained by the world.” We are to keep ourselves unpolluted, in contrast with moral filth (1:21). The world’s trials and temptations will not topple one who is anchored in God’s truth and is applying that truth to his life. True faith means nothing if we are contaminated with the world’s values.
Finally, in 2 PETER 3:14, we are told to “be diligent to be found by Him in peace, spotless and blameless …” False teachers are blots (spilos) and blemishes, but believers are to make it their business to be morally clean, like Christ the spotless One. This is the practical result of the implantation of the divine nature in the members of God’s family. It is the ringing encore to the symphony of grace described in 1:5-7.
Strive
Greek Word Pronunciation: ah-go-NID-zo-mai
Strong’s Number: 75
Goodrich/Kohlenberger
Number: 76
Key Verse: “I have fought the good fight …” -- 2 Timothy 4:7
Our English word “agonize” comes directly from this Greek verb, agonizomai. The root of the word is the noun agon, meaning “struggle,” “contest,” or “opposition.” That is how it is usually translated in Philippians 1:30, Colossians 2:1, 1 Thessalonians 2:2, Hebrews 12:1, and 1 Timothy 6:12 and 2 Timothy 4:7. Literally, the noun means “a gathering.” But since the main gatherings in the Greek-Roman world were for athletic contests, the word came to be applied to the contests themselves. The present day football game is a fair example of the terrific struggle for supremacy in the Greek athletic games. Thus, the verb means “to contend for a prize” or “to compete in an athletic contest,” can accurately be translated as “intense struggling or wrestling.”
Agonizomai appears only seven times in the New Testament. In 1 Corinthians 9:25, it is used in competing in public games. In John 18:36, it is to fight or engage in conflict. More often, it is used metaphorically to “contend with perseverance.” The Lord Jesus Christ issued a command in Luke 13:24 to strive to enter by the narrow door. According to Ralph Earle, “the struggle for the kingdom of heaven allows no indolence, indecision or relaxation; the door is so narrow, we cannot take our worldliness with us, thus the struggle.” In 1 Timothy 6:12, Paul issues a command to Timothy to fight the good fight of faith. In Colossians 4:12, Epaphras was always laboring in his prayers. In Colossians 1:29, Paul is constantly striving according to God’s power for others’ salvation. Paul throws in everything and sacrifices himself for the salvation of the people of God.
And finally, in 2 TIMOTHY 4:7, Paul says that he has fought the good fight. In this instance, the verb is in the perfect tense, indicating an action completed in past time with present results. Paul fought his fight with sin to a finish and was resting in a complete victory. What a happy ending to a strenuous, active, heroic life. Wuest said that "if we Christians would live our Christian lives and serve the Lord Jesus with the intensity of purpose and effort that is put forth in a football contest, what God-glorifying lives we would live."
Sufficient
Greek Word Pronunciation: ar-KAY-oh
Strong's Number: 714
Goodrich/Kohlenberger
Number: 758
Key Verse: “My grace is sufficient for you.” -- 2 Corinthians12:9
Several different Greek words are translated as “to be content” or “sufficient.” They generally have the idea of being well-pleased, self-sufficient, or competent. The definition of arkeo carries the idea of “to ward off; resist, be strong enough.” Hence, the idea is that of something being strong enough to defend against any danger. Arkeo is not an adjective, but a verb, indicating sufficiency to “ward off” adverse consequences. This word appears 8 times in the New Testament.
In Matthew 25:9, in regard to the 10 virgins, the prudent 5 indicate that there will not be enough oil for all (to ward off the “shut wedding door”). In John 6:7, Jesus tested Philip in regard to how much bread could be bought for 200 denarii. Philip answered that the money was not sufficient (to ward off hunger of 5,000 people). In 3 John 1:10, Diotrephes was not satisfied with merely talking against others, but trying to put them out of the church. In John 14:8, Philip said to Jesus, “show us the Father, and it is enough.” As Christ was introducing a new law, Philip wished to have an additional manifestation of God. He thought this would “ward off” any doubt or other adverse conditions Philip felt about not seeing God. Three verses (Luke 3:14; 1 Timothy 6:8; and Hebrews 13:5) all have to do with being content (warding off covetousness) with what we have, in terms of money, food and clothing, not desiring more.
In 2 CORINTHIANS 12:9, Paul says that Christ told him, “My grace is sufficient for you.” The verb is in present tense, indicating God’s constant availability of grace. His grace is able to ward off Satan’s attacks on Paul. The infliction was not removed, but there was a promise that the favor of Christ would be shown to him constantly, and that he would find His support to be ample. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify Himself. His strength is made perfect in our weakness.
Sure
Greek Word Pronunciation: as-fa-LES
Strong's Number: 804
Goodrich/Kohlenberger
Number: 855
Key Verse: “This hope we have as an anchor of the soul, both sure and steadfast.” -- Hebrews 6:19
This word comes from sphallo, meaning “to trip up; to totter; to reel.” The “a” prefix means “not”; thus, its meaning is “not liable to fall; security against error; certain.”
The verb, asphalizo, is found in Matthew 27:64-66 regarding the guards being told to make secure the grave of Jesus; and in Acts 16:24, Paul and Silas having their feet fastened in stocks.
The various forms of noun, adverb, and adjective, are used ten times in Scripture. In Acts 5:23, the jail is locked quite securely. Mark 14:44 speaks of Jesus being led away under guard, and Acts 16:23 refers to the jailer of Paul and Silas being told to guard them securely.
Luke tells Theophilus, in Luke 1:4, that he may know the exact truth about what he has been taught. There is certainty in the gospel of Christ. In Acts 21:34, 22:30, and 25:26, people are trying to “learn the facts,” “to know for certain,” and of “nothing being definite.”
The reference in 1 Thessalonians 5:3 is to unbelievers during the Tribulation saying “peace and safety.” In Philippians 3:1, Paul writes to the church that it is no trouble for him to repeat doctrinal instruction as “it is a safeguard” for them. It would contribute to their security as Christians.
In the key verse, HEBREWS 6:19, the two adjectives, sure and steadfast, are almost synonymous. Hope accomplishes for the soul the same thing which an anchor does for a ship, making it fast and secure. It is permanent and can never be lost, and it is still more sure and steadfast by virtue of what it is fixed upon, the person, blood, and righteousness of Christ. Matthew Henry says, “it is an anchor that is cast upon the Rock of Ages.”
Swallow
Greek Word Pronunciation: kata-PI-noh
Strong’s Number: 2666
Goodrich/Kohlenberger
Number: 2927
Key Verse: “Death is swallowed up in victory.” -- 1 Corinthians 15:54
Katapino is a compound word in Greek, comprised of kata (“down”), and pino (“to drink”). Therefore, the literal meaning is to drink down, to gulp, to cause the complete and sudden destruction of someone or something. This word can be found 36 times in the Septuagint. For example, in Exodus 7:12, regarding Pharaoh’s magicians, Moses said that “Aaron's staff swallowed up their staffs.” In Jonah 1:17, “the Lord appointed a great fish to swallow Jonah.”
In the New Testament, this verb appears seven times. In Matthew 23:24, the reference is to those “who strain out a gnat and swallow a camel.” In 2 Corinthians 2:7, Paul wrote of a repentant church member, and exhorted the church to “forgive and comfort, otherwise such a one might be overwhelmed by excessive sorrow.” Katapino was used in Greek writings to describe engulfing waves. The image here is of the disciplined person drowning in sadness.
Hebrews 11:29 makes reference to the Egyptians being drowned in the Red Sea, and in Revelation 12:16, “the earth opened its mouth and drank up the river which the dragon poured out of his mouth.”
In 1 Peter 5:8, “the devil prowls around ... seeking someone to devour.” This “lion” waits in the bushes for Christians with their guard down. He doesn’t just want to paw at his victims and scratch them, but he wants to “chew them up” and “swallow them down,” seeking to devour them completely by destroying their faith so completely that they wholly cease from walking dynamically with God.
As 2 Corinthians 5:4 says, “what is mortal will be swallowed up by life,” and 1 CORINTHIANS 15:54, “death is swallowed up in victory” -- Adam Clarke says, “Death is personified and represented as a devouring being, swallowing up all the generations of men; and by the resurrection of the body and the destruction of the empire of death, God is represented as swallowing him up; or that eternity gulps him down; so that he is endlessly lost and absorbed in its illimitable waste. This is the final overthrow of the king of Terrors.”
Take, Catch
Greek Word Pronunciation: har-PAD-zoh
Strong’s Number: 726
Goodrich/Kohlenberger
Number: 773
Key Verse: “… no one will snatch them out of my hand.” -- John 10:28
This verb, harpadzo, appears 14 times in the New Testament and denotes seizing and bearing away as a robber does his prey, thus, taking by force. The noun and adjective forms have to do with "pillage" or "spoilage"; or being a "swindler" or "robber." In the NASB, the translation take by force is found 3 times: In Matthew 11:12, referring to men taking the kingdom by force; in John 6:15, Jesus knowing that men wanted to take Him by force to make Him king; and in Acts 23:10, with men wanting to take Paul by force.
In Matthew 12:29, the reference is to plundering a house.
The translation "caught up" is found in three verses: in 2 Corinthians 12:2 and 4 about a man who was caught up to Paradise; Revelation 12:5, regarding the man-child Christ being caught up to God; and 1 Thessalonians 4:17, in regard to the believers in the rapture being caught up to meet the Lord in the air. This implies the application of forceful external power of God.
The remaining verses use the translation to snatch (in KJV, it is catch, pull, or pluck): John 10:12 refers to a wolf snatching the sheep; Matthew 13:19 refers to Satan snatching away the word of the kingdom. Acts 8:39 reveals that the Spirit snatched Philip away; and in Jude 1:23 of snatching persons who were deceived by false teachers out of the fire, referring to seizing a person by the most vigorous effort, by stern preaching.
In the key verses of JOHN 10:28, 29, Jesus promises that no one will snatch believers out of His hand or out of the Father’s hand. Just as Psalm 95:7 refers to believers as the “sheep of His hand,” and the hands of Christ have laid the foundations of the universe and hold all things together, it is then true that no one can be plucked out of these hands. The sheep have a double security, being in the hands of both Christ and the Father of Christ. They can no more be plucked out of the hands of the one, than of the other.
Take Courage
Greek Word Pronunciation: thar-SAY-oh
Strong’s Number: 2293
Goodrich/Kohlenberger
Number: 2510
Key Verse: “In the world you have tribulation, but take courage, I have overcome the world.” -- John 16:33
Tharseo has the basic sense of “to dare; to be bold; to trust in something or someone,” and then, “to be of good courage, to be cheerful,” or “to be confident.” An example in the Septuagint is found in Proverbs 31:11, “the heart of her husband trusts in her.”
In the New Testament, the verb is used only seven times. It is always a command. In all but one instance, it is a summons on the lips of the Lord Jesus. (In Mark 10:49, others are telling the blind man to take courage because “He is calling you.”) Men are summoned to “take courage” in respect to what Jesus gives them or is to them. Behind the summons lies the claim of Jesus to give the necessary assurance in His life and work. The Gospel of Jesus chases away anxiety and distress.
In Matthew 9:2, Jesus tells the paralytic to take courage because “your sins are forgiven.” In Matthew 9:22, Jesus tells the woman with a hemorrhage to take courage because “your faith has made you well.” In Matthew 14:27 (and Mark 6:50), when He is walking on water, He tells His disciples to take courage because “it is I, do not be afraid.” [Note: In the Greek, the words “it is I” are literally “I am,” the same language used by Jesus in John 8:58, “Before Abraham was, I am.” It is the “I AM” who is coming to you.] In Acts 23:11, the exalted Lord comes to Paul in prison, telling him to take courage, because Paul’s hope of going to Rome is not in vain.
Finally, in JOHN 16:33, Jesus tells the disciples to take courage because “I have overcome the world.” Lawrence Richards says: "when discouraged or frightened by what we face, 'take courage' is a reminder that in Christ we can abandon negative attitudes and face life with a confident, optimistic attitude that disposes us to act in faith."
Temple
Greek Word Pronunciation: na-OS
Strong’s Number: 3485
Goodrich/Kohlenberger
Number: 3724
Key Verse: “Do you not know that your body is a temple of the Holy Spirit?” -- 1 Corinthians 6:19
Two Greek words are both translated by the one word temple. Each has a distinctive meaning and refers to a particular thing. Hieron comes from a word meaning “holy, hallowed, consecrated,” and was used of earthly things devoted or dedicated by man to a god. It was later used in the New Testament to designate the temple at Jerusalem. It includes the entire sacred enclosure with its porticos, courts, and other subordinate buildings. It is never used figuratively. Naos referred to the inner sanctuary, composed of the Holy of Holies and the Holy Place. Only priests could lawfully enter. Naos was used among heathen to denote a shrine containing the idol (Acts 17:24; 19:24). When referring to the Jerusalem temple, Josephus, Philo, the Septuagint, and the New Testament always distinguished hieron from naos. After describing the building of the naos by Solomon, Josephus wrote: “Outside the temple (naos) he constructed a sacred enclosure (hieron) in the form of a square.”
Zacharias entered the naos to burn incense (Luke 1:9), the Holy Place where the altar of incense stood. The people were “outside” in the hieron. Christ taught in the hieron (Matthew 21:23), in one of the temple porches, also expelling money changers from the hieron, the court of the Gentles (Matthew 21:12). Judas portrayed his defiance and despair by entering into the naos itself (Matthew 27:5) which was reserved for priests alone and casting down before the priests the accursed blood money. It was the veil of the naos, the curtain separating the Holy of Holies from the Holy Place, that was torn at the time of Christ’s death (Matthew 27:51). The man of lawlessness takes his seat in the naos of God (2 Thessalonians 2:4). In every instance where temple is referred to in the book of Revelation, the word is naos. Christ spoke of the naos of His body (Matthew 26:61), just as Paul spoke of the body of Christians as the naos (1 Corinthians 3:16; 6:19), the inner sanctuary of the Holy Spirit. Jamieson, Fausset & Brown says: “The unseen, but much more efficient, Spirit of God in the spiritual temple now takes the place of the visible Shekinah in the old material temple. The whole man is the temple; the soul is the inmost shrine; the understanding and heart, the holy place; and the body, the porch and exterior of the edifice.”
Train, Exercise
Greek Word Pronunciation: gum-NAD-zoh
Strong’s Number: 1128
Goodrich/Kohlenberger
Number: 1214
Key Verse: “Discipline yourself for the purpose of godliness.” -- 1 Timothy 4:7
Gumnadzo is a transliteration from which we get our English words “gymnasium” and “gymnastics.” The meaning is to train in gymnastic discipline, to exercise vigorously, in any way, the body or the mind. In order to be successful, the natural athlete must be in peek physical and mental shape. This is accomplished by establishing a daily routine in order to discipline himself to endure the rigors of the race. Likewise, the spiritual athlete must follow a rigorous disciplined routine in study and meditation upon the Scriptures. Spiritual development does not happen by chance.
This verb is found only four places in the New Testament and is routinely translated as "train" or "exercise." In only one of these verses does it carry a negative connotation. In 2 Peter 2:14, the reference is to the “cursed” false teachers who had lived in a state of covetousness for so long that their heart condition of greed was permanent; they had trained themselves at being greedy, were filled with immorality, and they were leading Christians away from the faith.
The remaining verses establish the fact that this training in spiritual growth has a three-fold sense of purpose. Hebrews 5:14 speaks of habitual use of the perceptive senses being vigorously trained. The purpose is ability to discriminate between good and evil teaching. Hebrews 12:11 refers to those who have been trained by God’s discipline, with the purpose of producing the peaceful fruit of righteousness. In both of these instances, the verb is in perfect tense, indicating a past action, with continuing effects. The hard work of spiritual training has the permanent effects of discernment and righteousness.
Finally, in 1 TIMOTHY 4:7, Paul tells Timothy to discipline himself for the purpose of godliness. This verb is a command, and it is in the present tense, which indicates ongoing habitual personal responsibility on Timothy's part. Thus, the healthy spiritual athlete receives eternal benefits, as well as ability to benefit other believers in becoming godly Christians.
Transform
Greek Word Pronunciation: meta-mor-FA-oh
Strong's Number: 3339
Goodrich/Kohlenberger
Number: 3565
Key Verse: “And do not be conformed to this world, but be transformed by the renewing of your mind.” -- Romans 12:2
Two Greek words are translated as “transform, disguise, masquerade, or change,” depending on the English translation.
Metaschematizo is a compound verb comprised of meta, implying change, and schema, “a figure, fashion,” having to do with appearance. The use in 2 Corinthians 11:13, 14, and 15 is regarding false apostles, Satan, and his servants who disguise themselves (the NIV translates this as masquerade). They take on an outward appearance, but there is no internal change. A positive use is found in Philippians 3:21 of Jesus “Who will transform” our bodies into conformity with His. This indicates a change in the body that is outward and will take the form of His glorified body as was seen at the Transfiguration. The emphasis is on outward change.
Our key word metamorphoo emphasizes a total change from the inside out. This is also a compound verb comprised of meta, implying change, and morphe , meaning “form,” having to do with the special or characteristic form or feature of a person or thing. Our English word “metamorphosis” comes from this word. In Matthew 17:2 and Mark 9:2, the reference is to Jesus being transfigured. His disciples saw Him as He will be when He returns visibly to establish His kingdom. In 2 Corinthians 3:18, “we all ... are being transformed into the same image ... as from the Lord, the Spirit.” The transformation refers to an invisible process in Christians in which they undergo an unceasing and progressive spiritual change in the image of Christ, by the Spirit.
In the key verse, ROMANS 12:2, “... do not be conformed to this world, but be transformed by the renewing of your mind …,” the present passive verb indicates that a person cannot bring about a change by his own activity. As your mind is being made new by the spiritual input of God's Word, prayer, and Christian fellowship, your lifestyle is continually being transformed.
Turn
Greek Word Pronunciation: STRAY-fo
Strong's Number: 4762
Goodrich/Kohlenberger
Number: 5138
Key Verse: “... unless you are converted and become like little children …” -- Matthew 18:3
The verb strepho means “to turn around, to turn one thing into another.”
In the New Testament, this verb is found 21 times. Twelve of those scriptures refer to Jesus turning to speak to someone. In His sermon on the mount, in Matthew 5:39, He instructs the followers to turn the other cheek. In Acts 7:42, regarding Israelite idol worship, God turned away from them, abandoned them to their own desires. Revelation 11:6, the two witnesses have power over the waters to turn them into blood.
Metaphorically, this verb means to turn one’s self from a course of conduct. [Note: A synonym would be “repent.” The Greek verb is metanoia, meaning literally “to change one's mind.”] This is found in the remaining two verses, John 12:40 and Matthew 18:3, which translate this word as convert in the NASB. In John 12:40, Isaiah’s prophecy is that the Lord would harden the hearts of the Jews so that they would not be converted. [The NKJV and NIV translate this word as turn.]
In the key verse, MATTHEW 18:3, the disciples had questioned Jesus about who would be the greatest in heaven. [The NIV translates the word as change.] His response was that they were headed in the wrong direction with their selfish ambition. The idea of converting is that of turning round in a road and facing the other way. It is in the active voice and means that the disciples were to do this “turning” themselves, it was not something that was to be done for them. They were to turn from that gross notion of a temporal kingdom, and of enjoying great grandeur, and outward felicity in this world; and from all their vain views of honour, wealth, and riches. Matthew Henry states: “You must be converted, you must be of another mind, and in another frame and temper, must have other thoughts, both of yourselves and of the kingdom of heaven, before you be fit for a place in it. The pride, ambition, and affectation of honour and dominion, which appear in you, must be repented of, mortified, and reformed, and you must come to yourselves.”
Turn Away
Greek Word Pronunciation: apo-STRE-pho
Strong’s Number: 654
Goodrich/Kohlenberger
Number: 695
Key Verse: “… much less will we escape who turn away from Him who warns from heaven …”
-- Hebrews 12:25
Approximately 18 words in the New Testament have the basic idea “to turn.” Two words will be focused on here that can be considered synonyms. The first is ektrepo, translated as “turn aside.” This compound verb is comprised of ek, meaning “out” or “away,” and trepo, meaning “to turn.” Paul used this word in 1 Timothy: (1:6) refers to men who “have turned aside to fruitless discussion”; (5:15) for those who “have already turned aside to follow Satan”; and (6:20) where Paul tells Timothy he should be “avoiding worldly and empty chatter.” Hebrews uses this word in a medical way, in Hebrews 12:13 of weak Christians who may “not be put out of joint.” Christians are to do everything to avoid aggravating the weakness of a fellow-Christian.
The other word is apostrepho, and it is generally translated as “turn away.” It is a compound of apo, meaning “from” or “back again” and strepho, also meaning “to turn.” Acts 3:26 speaks of God sending Jesus to “bless you by turning every one of you from your wicked ways.” As Jesus on earth sought to turn away people from their sins, so He does still. In Titus 1:14, Paul refers to men “who turn away from the truth.” The teachers of Jewish fables and carnal ordinances profess to know and serve God, yet their immoral lives are a denial of Him. Both words, ektrepho and apostrepho, are found in 2 Timothy 4:4 about people who “will turn away (apostrepho) their ears from the truth and will turn aside (ektrepo) to myths.” These are people who will actively turn away from the solid truths of the Gospel, not being able to bear hearing them. As a result, they will find themselves being turned aside to idle, useless, and, unprofitable things. This is to be considered a just judgment upon them, that God gives them up to a reprobate mind, void of sense and judgment.
HEBREWS 12:25 speaks of “those did not escape when they refused Him Who warned them on earth, much less will we escape who turn away from Him Who warns from heaven.” Just as the people of Israel did not escape God’s punishment, consider how terrible is the danger of eternal punishment to those who reject Christ who speaks from heaven.
Unstable
Greek Word Pronunciation: ah-ka-TA-sta-tos
Strong's Number: 182
Goodrich/Kohlenberger Number: 190
Key Verse: “… being a double-minded man, unstable in all his ways.” -- James 1:8
This adjective akatastatos comes from the verb kathistemi, which means “to establish, to set in order.” By adding the “a” in front, the term takes on a negative form, meaning instability, disorder, disturbance, or confusion.
The noun, akatastasia, is found 5 times in the New Testament. In Luke 21:9, Jesus warns of wars and disturbances (civil dissensions) regarding the future destruction of Jerusalem. Paul instructed the prophets in 1 Corinthians 14:33 not to speak all at once, and not for self-glorification, but for God’s glory. He’s not a God of confusion (disorder), but of peace. In 2 Corinthians 6:5, Paul refers to imprisonments and tumults (political instability) produced by his preaching the gospel. In 2 Corinthians 12:20, disturbances is the last of a long list of undesirable behaviors Paul hoped not to find at the church when he visits. In James 3:16, it is clear that rivalry and anarchy within a church body produces only agitation and disorder.
The adjective, akatastatos, is found in Isaiah 54:11 in the Septuagint, “O, afflicted one, storm-tossed and not comforted.” In the New Testament, this word is found twice, both in the book of James. In James 3:8, the tongue is a “restless evil.” It is more unruly than the horse and mule, which are without understanding, who are kept in and governed, and turned any way by the bit and bridle. Though in nature the tongue is “double-fenced” by the lips and teeth, this is not sufficient to restrain it. Nothing but the grace of God can control it.
Finally, in JAMES 1:8, one who asks wisdom of God, yet with a doubtful mind, is “unstable in all his ways.” He is as a drunken man, unsteady, fickle, staggering, and reeling. This confusion and uncertainty does not please God nor procure any good for us in the end. He that is unstable as water shall not excel. We have but one God to trust and to be governed by, and this should keep us even and steady.
Walk
Pronunciation: stoi-KAY-oh
Strong’s Number: 4748
Goodrich/Kohlenberger
Number: 5123
Key Verse: “If we live by the Spirit, let us also walk by the Spirit.” -- Galatians 5:25
In the New Testament, stoicheo is a synonym with peripateo, and both are usually translated as to walk. Peripateo is used 95 times and means literally “to walk around.” It is used in the normal sense of walking physically. It is also used figuratively, signifying the whole round of activities of the individual life, whether of the unregenerate (Ephesians 4:17) or of the believer (1 Corinthians 7:17; Colossians 2:16). The Christian is to walk in newness of life (Romans 6:4), after the Spirit (Romans 8:4), in honesty (Romans 13:13), by faith (2 Corinthians 5:7), in good works (Ephesians 2:10), in love (Ephesians 5:2), in wisdom (Colossians 4:5), in truth (2 John 4), and after the commandments of the Lord (2 John 6).
The less-common verb, stoicheo, is used only 6 times in the New Testament and is used only by Paul. It is from a word that means “a row” and is a military term meaning “a rank of series,” “to march in battle order,” and is used metaphorically of “walking” in relation to others: Acts 21:24, "... you yourself walk orderly (live in obedience) and guard the law.” Romans 4:12, “... you also follow (walk) in the steps” of faith like Abraham. Philippians 3:16, “... only let us keep living (live up to) what we have attained,” i.e., keeping our lives in the same path.
Galatians 4:25, “Hagar is Mount Sinai ... and corresponds to Jerusalem …” Here, the word is a compound, sunstoicheo, meaning “stands in the same row with,” or “belongs to the same category.”
Galatians 6:16, "... as for those who will walk (follow) this rule, peace and mercy be upon them.” This is used of walking by the rule previously expressed in verses 14 and 15.
GALATIANS 5:25, “If we live by the Spirit, let us also walk [keep in step] with the Holy Spirit.” The Holy Spirit made the believer alive by regeneration, so the believer is exhorted to keep in step with the Spirit. Step by step, one’s Christian walk should conform to the Spirit’s direction and enablement.
Wonders
Greek Pronunciation: TE-ras
Strong’s Number: 5059
Goodrich/Kohlenberger
Number: 5469
Key Verse: “So Jesus said to him, 'Unless you people see signs and wonders, you simply will not believe.’” -- John 4:48
[SEE: Miracles overview]
The Greek word teras literally means “wonder.” It is always in the plural, and refers to something that evokes astonishment or amazement in the beholder. Such miracles “make us catch our breath or drop our jaws.” This looks at the event from the standpoint of effect produced and considers the effect the miracle had on those who observed it. It is usually understood as something that’s likely to be observed and kept in the memory because of its extraordinary character and depicts a miracle as something startling, imposing, and amazing.
This word is used 46 times in the Septuagint, with examples in Exodus 15:11 (“awesome in praises, working wonders”), and Isaiah 28:29 (“make His counsel wonderful”).
Teras is used 16 times in the New Testament. Thirteen times, wonders are manifested as divine operations, with 9 of those times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12), and 3 times they are ascribed to the work of Satan through human agents (Matthew 24:24; Mark 13:22; 2 Thessalonians 2:9). Acts 2:22 is one instance where powers (miracles), wonders, and signs are all used together in one sentence. Wonders is often found together with the word sign. For example, in Hebrews 2:4 of the message of salvation preached by the apostles, and by Paul in Romans 15:19 and 2 Corinthians 12:12, regarding miracles performed by God and the Holy Spirit through the apostles. The words are found together because the miracles in question are often so incredible that they (1) cause astonishment (wonder), and (2) cause one to recognize that the person performing the astonishing miracle must be a spokesman for God (sign).
Workmanship
Greek Pronunciation: POI-eh-ma
Strong's Number: 4161
Goodrich/Kohlenberger
Number: 4473
Key Verse: “For we are His workmanship, created in Christ Jesus …” -- Ephesians 2:10
Poiema is a noun form of the verb poieo, meaning “to do.” The verb is used over 500 times in the New Testament, while the noun, in its various forms, appears 8 times. The English word “poem” comes from this Greek noun poiema. In Acts 17:28, Paul makes reference to “some of your own poets have said, we also are His children.”
Romans 2:13, and James 1:22, 23, 25, and 4:11, all refer to people being doers of the Law, or of the Word. James 1:25 actually uses the noun twice, in reference to one who should be “an effectual doer, this man will be blessed in what he does.” The emphasis in response to the Word in active obedience.
Romans 1:20, “For since the creation of the world, His invisible attributes ... have been clearly seen, being understood through what has been made …” This emphasizes a work of art or a masterpiece, different from human works. The workman is known by his work. The variety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things that are made, the direction of them to certain ends, and the concurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator and His eternal power.
In EPHESIANS 2:10, Paul says, “we are His workmanship, created in Christ Jesus, for good works, which God prepared beforehand so that we would walk in them.” This is a reason why no man should glory. If we are God’s workmanship, our salvation cannot be of ourselves. It is God who saved us. As new creatures, He had made us through the gospel. We are not saved by works, but are His workmanship, created for good works, designed therefore to abound in them.
Works
Greek Pronunciation: ER-gon
Strong’s Number: 2041
Goodrich/Kohlenberger
Number: 2240
Key Verse: “… the works that I do in my Father’s name, these testify of me.” -- John 10:25
[SEE: Miracles overview]
The Greek word ergon literally means “works.” This is a description from the standpoint of that which is normal and natural to God. As such they are called “works” or “deeds.” The word denotes work of: God, Christ, believers, unbelievers, Babylon, and the devil.
In the Septuagint, there are many different Hebrew terms that translate into ergon. This word is often used for such activities as plowing (Isaiah 28:24), weaving (Isaiah 19:9, 10), smelting (Exodus 27:19), or hewing wood (2 Chronicles 2:10). Many words which denote conduct in general are brought under the concept of work, as in Job 34:21 and Proverbs 16:7. Genesis 2:2, 3 reflect ergon in the creation of the world, and in Psalm 8:3, the works themselves proclaim they are created by God.
In the New Testament, this word is used 169 times. It is used by Jesus to describe His distinctive works, those works that no one else has done. Several times in John (5:36; 7:21; 10:25, 38), Jesus spoke of His miraculous works in an effort to spur people to believe in Him, “Though ye believe not me, believe the works that ye may know, and believe.”
These are works that no mere human can do. These works point to divine power.
Write Beforehand
Greek Pronunciation: pro-GRA-fo
Strong's Number: 4270
Goodrich/Kohlenberger Number: 4592
Key Verse: “... before whose eyes Jesus Christ was publicly portrayed crucified” -- Galatians 3:1
Prographo is a compound verb consisting of pro meaning “before” and grapho meaning “to write.” This single word in Greek is translated using two or more English words. It appears in only 4 verses in the New Testament.
In Ephesians 3:3, Paul indicates that he wrote before to them, either in the earlier part of this epistle (1:9-10), or possibly in a former epistle. In Jude 1:4, the reference is to godless men who have crept into the church who were long beforehand marked out for condemnation. [The NIV translates as written about long ago.] In this verse, prographo is in the perfect tense, indicating something that occurred in the past with continuing results. This shows that their coming was predicted and their lives were already placed under condemnation as enemies of God. They were to be shunned because, dangerous as they seemed, they could not alter the Divine purpose. In Romans 15:4, that which “was written in earlier times was written for our instruction,” God intended the Scriptures for the instruction of all generations. The Scriptures were written to teach us and therefore have abiding value. As Christians learn from the past, they are motivated to endure and be comforted in the present, looking ahead in hope to the future.
In GALATIANS 3:1, Paul is responding to wrong doctrine of justification by works rather than the grace of God, and accuses the Galatians of being bewitched by a malign influence. They were without excuse because Christ had been publicly portrayed crucified. [KJV translates as “hath been evidently set forth.”] Prographo is used to describe all public notices or proclamations. Thus, “Christ was placarded before your very eyes in our preaching.” This placard ought to have kept their eyes from wandering, and so to have acted as a charm against all Judaic sorceries. Ralph Earle says, “The hint here is obvious. We are to keep our eyes on Jesus that we may not become fascinated by the worldly allurements around. When our eyes are filled with the bright shining of the Light of the World, we shall not be captivated by the dazzling neon signs of the world's pleasures. When we are following the Light, other little flashes may annoy us, but they will not divert us from the narrow way that leads to life and light eternal.”
Credit: by Credit: Peggy Overstreet
