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Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q. v. This unified study connects 7 installed resource categories without replacing their source records.
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Abbott-Smith Greek Lexicon
Greek
Abbott-Smith Greek Lexicon
Greek
Strong’s Hebrew and Greek Lexicon
Gentile, Greek
Strong’s Hebrew and Greek Lexicon
Greek
Strong’s Hebrew and Greek Lexicon
Greek
Strong’s Hebrew and Greek Lexicon
Greek
Strong’s Hebrew and Greek Lexicon
destroy, (thrust out by) oppress(-ing, -ion, -or), proud, vex, do violence.
Easton’s Bible Dictionary (1897)
Source: Easton’s Bible Dictionary (1897) · View data sources
Strong's Concordance
Indexed occurrences: 14
Source: Strong's Concordance · View data sources
Strong's Concordance
Indexed occurrences: 18
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Source: Nave's Topical Bible · View data sources
Josephus Antiquities Whiston
Antiquities Book 1, Chapter 19
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Antiquities Book 1, Chapter 22
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Antiquities Book 2, Chapter 16
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Antiquities Book 4, Chapter 8
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Antiquities Book 9, Chapter 14
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Antiquities Book 10, Chapter 11
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Antiquities Book 11, Chapter 8
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Antiquities Book 12, Chapter 2
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Antiquities Book 13, Chapter 16
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Antiquities Book 14, Chapter 10
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Antiquities Book 14, Chapter 16
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Antiquities Book 20, Chapter 11
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What happens when you die? Do you go straight to heaven or hell—or does the Bible teach something totally different? The earliest Christians believed in the resurrection of the dead;…
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The history behind the name of the Messiah is one of the most misunderstood topics in the modern church. In this video, we trace the linguistic journey from the Hebrew Yeshua to the Gr…
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Did the thief on the cross really go to heaven the day he died? Most Christians take this for granted based on a single verse in Luke, but when we look at the original Greek and the co…
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Did Jesus really declare all foods clean? Most modern Bibles include a phrase in Mark 7:19 that suggests Jesus abolished the biblical food laws. But if you look at the original Greek a…
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Nave’s Topical Bible references for GREEK.
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My father is the Lord, the Greek form of Abijah, or Abijam (Matt. 1:7), instead of Abiah (1 Chr. 7:8). In Luke 1:5, the name refers to the head of the eighth of the twenty-four courses into which David divided the priests (1 Chr. 24:10).
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(Heb. shamir), Ezek. 3:9. The Greek word adamas means diamond. This stone is not referred to, but corundum or some kind of hard steel. It is an emblem of firmness in resisting adversaries of the truth (Zech. 7:12), and of hard-heartedness against the truth (Jer. 17:1).
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(Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him. It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered "Comforter," q.v.). It is applied to Christ in 1 John 2:1, where the same Greek word is rendered "Advocate," the rendering which it should have in all the places where it occurs. Tertullus "the orator" (Acts 24:1) was a Roman advocate whom the Jews employed to accuse Paul before Felix.
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One of the precious stones in the breastplate of the high priest (Ex. 28:19; 39:12), and in the foundation of the New Jerusalem (Rev. 21:20). The ancients thought that this stone had the power of dispelling drunkenness in all who wore or touched it, and hence its Greek name formed from a_, "privative," and _methuo, "to get drunk." Its Jewish name, ahlamah', was derived by the rabbins from the Hebrew word halam, "to dream," from its supposed power of causing the wearer to dream. It is a pale-blue crystallized quartz, varying to a dark purple blue. It is found in Persia and India, also in different parts of Europe.
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A word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev. 12:7, 9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).
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An animal of the monkey tribe (1 Kings 10:22; 2 Chr. 9:21). It was brought from India by the fleets of Solomon and Hiram, and was called by the Hebrews koph_, and by the Greeks _kepos, both words being just the Indian Tamil name of the monkey, kapi, i.e., swift, nimble, active. No species of ape has ever been found in Palestine or the adjacent regions.
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The capital of Attica, the most celebrated city of the ancient world, the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty (Acts 17:21), and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was "easier to find a god at Athens than a man." On his second missionary journey Paul visited this city (Acts 17:15; comp. 1 Thess. 3:1), and delivered in the Areopagus his famous speech (17:22-31). The altar of which Paul there speaks as dedicated "to the [properly "an"] unknown God" (23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, "to the god concerned."
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(Acts 27:1.: literally, of Sebaste, the Greek form of Augusta, the name given to Caesarea in honour of Augustus Caesar). Probably this "band" or cohort consisted of Samaritan soldiers belonging to Caesarea.
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Called by the Greeks Heliopolis i.e., "the city of the sun", because of its famous Temple of the Sun, has by some been supposed to be Solomon's "house of the forest of Lebanon" (1 Kings 7:2; 10:17; 2 Chr. 9:16); by others it is identified with Baal-gad (q.v.). It was a city of Coele-Syria, on the lowest declivity of Anti-Libanus, about 42 miles north-west of Damascus. It was one of the most splendid of Syrian cities, existing from a remote antiquity. After sustaining several sieges under the Moslems and others, it was finally destroyed by an earthquake in 1759. Its ruins are of great extent.
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An ordinance immediately instituted by Christ (Matt. 28:19, 20), and designed to be observed in the church, like that of the Supper, "till he come." The words "baptize" and "baptism" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them. The mode of baptism can in no way be determined from the Greek word rendered "baptize." Baptists say that it means "to dip," and nothing else. That is an incorrect view of the meaning of the word. It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used. The word has a wide latitude of meaning, not only in the New Testament, but also in the LXX. Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and by affusion and sprinkling; and the same word, "washings" (Heb. 9:10, 13, 19, 21) or "baptisms," designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles (2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) favours the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable. The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible. Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only "washing with water," no mode being specified and none being necessary or essential to the symbolism of the ordinance. The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them (Acts 1:8). The fire also with which they were baptized sat upon them. The extraordinary event of Pentecost was explained by Peter as a fulfilment of the ancient promise that the Spirit would be poured out in the last days (2:17). He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism "the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them (11:15), came upon them, sat on them." That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized. Baptism is therefore, in view of all these arguments "rightly administered by pouring or sprinkling water upon the person." The subjects of baptism. This raises questions of greater importance than those relating to its mode. 1. The controversy here is not about "believers' baptism," for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is "believers' baptism." Every instance of adult baptism, or of "believers' baptism," recorded in the New Testament (Acts 2:41; 8:37; 9:17, 18; 10:47; 16:15; 19:5, etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being "believers" would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized. 2. In support of the doctrine of infant baptism, i.e., of the baptism of the infants, or rather the "children," of believing parents, the following considerations may be adduced: The Church of Christ exists as a divinely organized community. It is the "kingdom of God," one historic kingdom under all dispensations. The commonwealth of Israel was the "church" (Acts 7:38; Rom. 9:4) under the Mosaic dispensation. The New Testament church is not a new and different church, but one with that of the Old Testament. The terms of admission into the church have always been the same viz., a profession of faith and a promise of subjection to the laws of the kingdom. Now it is a fact beyond dispute that the children of God's people under the old dispensation were recognized as members of the church. Circumcision was the sign and seal of their membership. It was not because of carnal descent from Abraham, but as being the children of God's professing people, that this rite was administered (Rom. 4:11). If children were members of the church under the old dispensation, which they undoubtedly were, then they are members of the church now by the same right, unless it can be shown that they have been expressly excluded. Under the Old Testament parents acted for their children and represented them. (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut. 29:9-13.) When parents entered into covenant with God, they brought their children with them. This was a law in the Hebrew Church. When a proselyte was received into membership, he could not enter without bringing his children with him. The New Testament does not exclude the children of believers from the church. It does not deprive them of any privilege they enjoyed under the Old Testament. There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament. The church membership of infants has never been set aside. The ancient practice, orginally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority. There are lambs in the fold of the Good Shepherd (John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14). "In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbour the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.' One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'" (The Church, by Professor Binnie, D.D.).
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A Greek word used in the New Testament (Rom. 1:14) to denote one of another nation. In Col. 3:11, the word more definitely designates those nations of the Roman empire that did not speak Greek. In 1 Cor. 14:11, it simply refers to one speaking a different language. The inhabitants of Malta are so called (Acts 28:1, 2, 4). They were originally a Carthaginian colony. This word nowhere in Scripture bears the meaning it does in modern times.
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In Num. 8:4, means "turned" or rounded work in gold. The Greek Version, however, renders the word "solid gold;" the Revised Version, "beaten work of gold." In 1 Kings 10:16, 17, it probably means "mixed" gold, as the word ought to be rendered, i.e., not pure gold. Others render the word in these places "thin plates of gold."
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Bible, the English form of the Greek name Biblia, meaning "books," the name which in the fifth century began to be given to the entire collection of sacred books, the "Library of Divine Revelation." The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man's redemption. It is divided into the Old Testament, containing thirty-nine books, and the New Testament, containing twenty-seven books. The names given to the Old in the writings of the New are "the scriptures" (Matt. 21:42), "scripture" (2 Pet. 1:20), "the holy scriptures" (Rom. 1:2), "the law" (John 12:34), "the law of Moses, the prophets, and the psalms" (Luke 24:44), "the law and the prophets" (Matt. 5:17), "the old covenant" (2 Cor. 3:14, R.V.). There is a break of 400 years between the Old Testament and the New. (See [68]APOCRYPHA.) The Old Testament is divided into three parts:, 1. The Law (Torah), consisting of the Pentateuch, or five books of Moses. 2. The Prophets, consisting of (1) the former, namely, Joshua, Judges, the Books of Samuel, and the Books of Kings; (2) the latter, namely, the greater prophets, Isaiah, Jeremiah, and Ezekiel, and the twelve minor prophets. 3. The Hagiographa, or holy writings, including the rest of the books. These were ranked in three divisions:, (1) The Psalms, Proverbs, and Job, distinguished by the Hebrew name, a word formed of the initial letters of these books, emeth, meaning truth. (2) Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, called the five rolls, as being written for the synagogue use on five separate rolls. (3) Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles. Between the Old and the New Testament no addition was made to the revelation God had already given. The period of New Testament revelation, extending over a century, began with the appearance of John the Baptist. The New Testament consists of (1) the historical books, viz., the Gospels, and the Acts of the Apostles; (2) the Epistles; and (3) the book of prophecy, the Revelation. The division of the Bible into chapters and verses is altogether of human invention, designed to facilitate reference to it. The ancient Jews divided the Old Testament into certain sections for use in the synagogue service, and then at a later period, in the ninth century A.D., into verses. Our modern system of chapters for all the books of the Bible was introduced by Cardinal Hugo about the middle of the thirteenth century (he died 1263). The system of verses for the New Testament was introduced by Stephens in 1551, and generally adopted, although neither Tyndale's nor Coverdale's English translation of the Bible has verses. The division is not always wisely made, yet it is very useful. (See [69]VERSION.)
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(Heb. kelub', Jer. 5:27, marg. "coop;" rendered "basket" in Amos 8:1), a basket of wicker-work in which birds were placed after being caught. In Rev. 18:2 it is the rendering of the Greek phulake, properly a prison or place of confinement.
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This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will. Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book. The canonical (i.e., the inspired) books of the Old and New Testaments, are a complete rule, and the only rule, of faith and practice. They contain the whole supernatural revelation of God to men. The New Testament Canon was formed gradually under divine guidance. The different books as they were written came into the possession of the Christian associations which began to be formed soon after the day of Pentecost; and thus slowly the canon increased till all the books were gathered together into one collection containing the whole of the twenty-seven New Testament inspired books. Historical evidence shows that from about the middle of the second century this New Testament collection was substantially such as we now possess. Each book contained in it is proved to have, on its own ground, a right to its place; and thus the whole is of divine authority. The Old Testament Canon is witnessed to by the New Testament writers. Their evidence is conclusive. The quotations in the New from the Old are very numerous, and the references are much more numerous. These quotations and references by our Lord and the apostles most clearly imply the existence at that time of a well-known and publicly acknowledged collection of Hebrew writings under the designation of "The Scriptures;" "The Law and the Prophets and the Psalms;" "Moses and the Prophets," etc. The appeals to these books, moreover, show that they were regarded as of divine authority, finally deciding all questions of which they treat; and that the whole collection so recognized consisted only of the thirty-nine books which we now posses. Thus they endorse as genuine and authentic the canon of the Jewish Scriptures. The Septuagint Version (q.v.) also contained every book we now have in the Old Testament Scriptures. As to the time at which the Old Testament canon was closed, there are many considerations which point to that of Ezra and Nehemiah, immediately after the return from Babylonian exile. (See [98]BIBLE, [99]EZRA, [100]QUOTATIONS.)
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The "Dioscuri", two heroes of Greek and Roman mythology. Their figures were probably painted or sculptured on the prow of the ship which Luke refers to (Acts 28:11). They were regarded as the tutelary divinities of sailors. They appeared in the heavens as the constellation Gemini.
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The name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were "brethren," "the faithful," "elect," "saints," "believers." But as distinguishing them from the multitude without, the name "Christian" came into use, and was universally accepted. This name occurs but three times in the New Testament (Acts 11:26; 26:28; 1 Pet. 4:16).
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Derived probably from the Greek kuriakon (i.e., "the Lord's house"), which was used by ancient authors for the place of worship. In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc. We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated "assembly" in the ordinary classical sense (Acts 19:32, 39, 41). (2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (Eph. 5:23, 25, 27, 29; Heb. 12:23). (3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (Rom. 16:5; Col. 4:15). (4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (Acts 13:1); so also we read of the "church of God at Corinth" (1 Cor. 1:2), "the church at Jerusalem" (Acts 8:1), "the church of Ephesus" (Rev. 2:1), etc. (5.) The whole body of professing Christians throughout the world (1 Cor. 15:9; Gal. 1:13; Matt. 16:18) are the church of Christ. The church visible "consists of all those throughout the world that profess the true religion, together with their children." It is called "visible" because its members are known and its assemblies are public. Here there is a mixture of "wheat and chaff," of saints and sinners. "God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church." A credible profession of the true religion constitutes a person a member of this church. This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in Matt. 13. The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5; Deut. 29:10-13). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (Acts 2:38, 39). The children of believing parents are "holy", i.e., are "saints", a title which designates the members of the Christian church (1 Cor. 7:14). (See [116]BAPTISM.) The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who "searches the heart." "The Lord knoweth them that are his" (2 Tim. 2:19). The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible. (1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (Isa. 49:13-23; 60:1-14). When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (Rom. 11:18-24; comp. Eph. 2:11-22). The apostles did not set up a new organization. Under their ministry disciples were "added" to the "church" already existing (Acts 2:47). (2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world. (3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an "everlasting kindgdom."
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In Isa. 32:5 (R.V. marg., "crafty"), means a deceiver. In 1 Sam. 25:3, the word churlish denotes a man that is coarse and ill-natured, or, as the word literally means, "hard." The same Greek word as used by the LXX. here is found in Matt. 25:24, and there is rendered "hard."
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In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luke 12:38; Matt. 14:25; Mark 6:48). But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing). Mark mentions (14:30) the two cock-crowings. Matthew (26:34) alludes to that only which was emphatically the cock-crowing, viz, the second.
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Hollow Syria, the name (not found in Scripture) given by the Greeks to the extensive valley, about 100 miles long, between the Lebanon and the Anti-Lebanon range of mountains.
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The designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; R.V. marg., "or Advocate, or Helper; Gr. paracletos"). The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to Christ. It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause." "Advocate" is the proper rendering of the word in every case where it occurs. It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the "intercession" both of Christ and the Spirit (Rom. 8:27, 34).
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A name for the Messiah in common use among the Jews, probably suggested by Isa. 12:1; 49:13. The Greek word thus rendered (Luke 2:25, paraklesis) is kindred to that translated "Comforter" in John 14:16, etc., parakletos.
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Generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., "manner of life"); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship.
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Derived from the Greek kupros (the island of Cyprus), called "Cyprian brass," occurs only in the Authorized Version in Ezra 8:27. Elsewhere the Hebrew word (nehosheth) is improperly rendered "brass," and sometimes "steel" (2 Sam. 22:35; Jer. 15:12). The "bow of steel" (Job 20:24; Ps. 18:34) should have been "bow of copper" (or "brass," as in the R.V.). The vessels of "fine copper" of Ezra 8:27 were probably similar to those of "bright brass" mentioned in 1 Kings 7:45; Dan. 10:6. Tubal-cain was the first artificer in brass and iron (Gen. 4:22). Hiram was noted as a worker in brass (1 Kings 7:14). Copper abounded in Palestine (Deut. 8:9; Isa. 60:17; 1 Chr. 22:3, 14). All sorts of vessels in the tabernacle and the temple were made of it (Lev. 6:28; Num. 16:39; 2 Chr. 4:16; Ezra 8:27); also weapons of war (1 Sam. 17:5, 6, 38; 2 Sam. 21:16). Iron is mentioned only four times (Gen. 4:22; Lev. 26:19; Num. 31:22; 35:16) in the first four books of Moses, while copper (rendered "brass") is mentioned forty times. (See [126]BRASS.) We find mention of Alexander (q.v.), a "coppersmith" of Ephesus (2 Tim. 4:14).
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A Hebrew word adopted into the Greek of the New Testament and left untranslated. It occurs only once (Mark 7:11). It means a gift or offering consecrated to God. Anything over which this word was once pronounced was irrevocably dedicated to the temple. Land, however, so dedicated might be redeemed before the year of jubilee (Lev. 27:16-24). Our Lord condemns the Pharisees for their false doctrine, inasmuch as by their traditions they had destroyed the commandment which requires children to honour their father and mother, teaching them to find excuse from helping their parents by the device of pronouncing "Corban" over their goods, thus reserving them to their own selfish use.
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(Ezek. 1:22, with the epithet "terrible," as dazzling the spectators with its brightness). The word occurs in Rev. 4:6; 21:11; 22:1. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally "ice." The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.
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A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4). The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally. The "cup of salvation" (Ps. 116:13) is the cup of thanksgiving for the great salvation. The "cup of consolation" (Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (Prov. 31:6). In 1 Cor. 10:16, the "cup of blessing" is contrasted with the "cup of devils" (1 Cor. 10:21). The sacramental cup is the "cup of blessing," because of blessing pronounced over it (Matt. 26:27; Luke 22:17). The "portion of the cup" (Ps. 11:6; 16:5) denotes one's condition of life, prosperous or adverse. A "cup" is also a type of sensual allurement (Jer. 51:7; Prov. 23:31; Rev. 17:4). We read also of the "cup of astonishment," the "cup of trembling," and the "cup of God's wrath" (Ps. 75:8; Isa. 51:17; Jer. 25:15; Lam. 4:21; Ezek. 23:32; Rev. 16:19; comp. Matt. 26:39, 42; John 18:11). The cup is also the symbol of death (Matt. 16:28; Mark 9:1; Heb. 2:9).
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The Greek form, rendered "devil" in the Authorized Version of the New Testament. Daemons are spoken of as spiritual beings (Matt. 8:16; 10:1; 12:43-45) at enmity with God, and as having a certain power over man (James 2:19; Rev. 16:14). They recognize our Lord as the Son of God (Matt. 8:20; Luke 4:41). They belong to the number of those angels that "kept not their first estate," "unclean spirits," "fallen angels," the angels of the devil (Matt. 25:41; Rev. 12:7-9). They are the "principalities and powers" against which we must "wrestle" (Eph. 6:12).
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Found in Judg. 21:21, 23; Ps. 30:11; 149:3; 150:4; Jer. 31:4, 13, etc., as the translation of hul, which points to the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Eccl. 3:4; Job 21:11; Isa. 13:21, etc. In the New Testament it is in like manner the translation of different Greek words, circular motion (Luke 15:25); leaping up and down in concert (Matt. 11:17), and by a single person (Matt. 14:6). It is spoken of as symbolical of rejoicing (Eccl. 3:4. Comp. Ps. 30:11; Matt. 11: 17). The Hebrews had their sacred dances expressive of joy and thanksgiving, when the performers were usually females (Ex. 15:20; 1 Sam. 18:6). The ancient dance was very different from that common among Western nations. It was usually the part of the women only (Ex. 15:20; Judg. 11:34; comp. 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2 Sam. 6:14). The women took part in it with their timbrels. Michal should, in accordance with the example of Miriam and others, have herself led the female choir, instead of keeping aloof on the occasion and "looking through the window." David led the choir "uncovered", i.e., wearing only the ephod or linen tunic. He thought only of the honour of God, and forgot himself. From being reserved for occasions of religious worship and festivity, it came gradually to be practised in common life on occasions of rejoicing (Jer. 31:4). The sexes among the Jews always danced separately. The daughter of Herodias danced alone (Matt. 14:6).
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In the Revised Version of 1 Chr. 29:7; Ezra 2:69; 8:27; Neh. 7:70-72, where the Authorized Version has "dram." It is the rendering of the Hebrew darkemon and the Greek dareikos. It was a gold coin, bearing the figure of a Persian King with his crown and armed with bow and arrow. It was current among the Jews after their return from Babylon, i.e., while under the Persian domination. It weighed about 128 grains troy, and was of the value of about one guinea or rather more of our money. It is the first coin mentioned in Scripture, and is the oldest that history makes known to us.
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Anglicized form of the Greek word diaconos, meaning a "runner," "messenger," "servant." For a long period a feeling of mutual jealousy had existed between the "Hebrews," or Jews proper, who spoke the sacred language of palestine, and the "Hellenists," or Jews of the Grecian speech, who had adopted the Grecian language, and read the Septuagint version of the Bible instead of the Hebrew. This jealousy early appeared in the Christian community. It was alleged by the Hellenists that their widows were overlooked in the daily distribution of alms. This spirit must be checked. The apostles accordingly advised the disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual functions of their office (Acts 6:1-6). This was accordingly done. Seven men were chosen, who appear from their names to have been Hellenists. The name "deacon" is nowhere applied to them in the New Testament; they are simply called "the seven" (21:8). Their office was at first secular, but it afterwards became also spiritual; for among other qualifications they must also be "apt to teach" (1 Tim. 3: 8-12). Both Philip and Stephen, who were of "the seven," preached; they did "the work of evangelists."
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The name given by Greek writers of the second century to that inland sea called in Scripture the "salt sea" (Gen. 14:3; Num. 34:12), the "sea of the plain" (Deut. 3:17), the "east sea" (Ezek. 47:18; Joel 2:20), and simply "the sea" (Ezek. 47:8). The Arabs call it Bahr Lut, i.e., the Sea of Lot. It lies about 16 miles in a straight line to the east of Jerusalem. Its surface is 1,292 feet below the surface of the Mediterranean Sea. It covers an area of about 300 square miles. Its depth varies from 1,310 to 11 feet. From various phenomena that have been observed, its bottom appears to be still subsiding. It is about 53 miles long, and of an average breadth of 10 miles. It has no outlet, the great heat of that region causing such rapid evaporation that its average depth, notwithstanding the rivers that run into it (see [148]JORDAN), is maintained with little variation. The Jordan alone discharges into it no less than six million tons of water every twenty-four hours. The waters of the Dead Sea contain 24.6 per cent. of mineral salts, about seven times as much as in ordinary sea-water; thus they are unusually buoyant. Chloride of magnesium is most abundant; next to that chloride of sodium (common salt). But terraces of alluvial deposits in the deep valley of the Jordan show that formerly one great lake extended from the Waters of Merom to the foot of the watershed in the Arabah. The waters were then about 1,400 feet above the present level of the Dead Sea, or slightly above that of the Mediterranean, and at that time were much less salt. Nothing living can exist in this sea. "The fish carried down by the Jordan at once die, nor can even mussels or corals live in it; but it is a fable that no bird can fly over it, or that there are no living creatures on its banks. Dr. Tristram found on the shores three kinds of kingfishers, gulls, ducks, and grebes, which he says live on the fish which enter the sea in shoals, and presently die. He collected one hundred and eighteen species of birds, some new to science, on the shores, or swimming or flying over the waters. The cane-brakes which fringe it at some parts are the homes of about forty species of mammalia, several of them animals unknown in England; and innumerable tropical or semi-tropical plants perfume the atmosphere wherever fresh water can reach. The climate is perfect and most delicious, and indeed there is perhaps no place in the world where a sanatorium could be established with so much prospect of benefit as at Ain Jidi (Engedi).", Geikie's Hours, etc.
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The name given by the Greek fathers to the ten commandments; "the ten words," as the original is more literally rendered (Ex. 20:3-17). These commandments were at first written on two stone slabs (31:18), which were broken by Moses throwing them down on the ground (32:19). They were written by God a second time (34:1). The decalogue is alluded to in the New Testament five times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8; 13:9; 1 Tim. 1:9, 10). These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran. The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two. "Thou shalt not covet thy neighbour's house" being ranked as ninth, and "Thou shalt not covet thy neighbour's wife," etc., the tenth. (See [152]COMMANDMENTS.)
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The Authorized Version understood the word adarkonim (1 Chr. 29:7; Ezra 8:27), and the similar word darkomnim (Ezra 2:69; Neh. 7:70), as equivalent to the Greek silver coin the drachma. But the Revised Version rightly regards it as the Greek dareikos, a Persian gold coin (the daric) of the value of about 1 pound, 2s., which was first struck by Darius, the son of Hystaspes, and was current in Western Asia long after the fall of the Persian empire. (See [163]DARIC.)
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The Spirit is the earnest of the believer's destined inheritance (2 Cor. 1:22; 5:5; Eph. 1:14). The word thus rendered is the same as that rendered "pledge" in Gen. 38:17-20; "indeed, the Hebrew word has simply passed into the Greek and Latin languages, probably through commercial dealings with the Phoenicians, the great trading people of ancient days. Originally it meant no more than a pledge; but in common usage it came to denote that particular kind of pledge which is a part of the full price of an article paid in advance; and as it is joined with the figure of a seal when applied to the Spirit, it seems to be used by Paul in this specific sense." The Spirit's gracious presence and working in believers is a foretaste to them of the blessedness of heaven. God is graciously pleased to give not only pledges but foretastes of future blessedness.
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Not found in Scripture except indirectly in the original Greek word (elephantinos) translated "of ivory" in Rev. 18:12, and in the Hebrew word (shenhabim, meaning "elephant's tooth") rendered "ivory" in 1 Kings 10:22 and 2 Chr. 9:21.
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Heb. nophek (Ex. 28:18; 39:11); i.e., the "glowing stone", probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Rev. 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means "live coal."
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In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered "escape."
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Followers of Epicurus (who died at Athens B.C. 270), or adherents of the Epicurean philosophy (Acts 17:18). This philosophy was a system of atheism, and taught men to seek as their highest aim a pleasant and smooth life. They have been called the "Sadducees" of Greek paganism. They, with the Stoics, ridiculed the teaching of Paul (Acts 17:18). They appear to have been greatly esteemed at Athens.
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(LXX., "Orech"), length, or Moon-town, one of the cities of Nimrod's kingdom in the plain of Shinar (Gen. 10:10); the Orchoe of the Greeks and Romans. It was probably the city of the Archevites, who were transplanted to Samaria by Asnapper (Ezra 4:9). It lay on the left bank of the Euphrates, about 120 miles south-east of Babylon, and is now represented by the mounds and ruins of Warka. It appears to have been the necropolis of the Assyrian kings, as the whole region is strewed with bricks and the remains of coffins. "Standing on the summit of the principal edifice, called the Buwarizza, a tower 200 feet square in the centre of the ruins, the beholder is struck with astonishment at the enormous accumulation of mounds and ancient relics at his feet. An irregular circle, nearly 6 miles in circumference, is defined by the traces of an earthen rampart, in some places 40 feet high."
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The Greek form of the Hebrew "Jezreel," the name of the great plain (called by the natives Merj Ibn Amer; i.e., "the meadow of the son of Amer") which stretches across Central Palestine from the Jordan to the Mediterraanean, separating the mountain ranges of Carmel and Samaria from those of Galilee, extending about 14 miles from north to south, and 9 miles from east to west. It is drained by "that ancient river" the Kishon, which flows westward to the Mediterranean. From the foot of Mount Tabor it branches out into three valleys, that on the north passing between Tabor and Little Hermon (Judg. 4:14); that on the south between Mount Gilboa and En-gannim (2 Kings 9:27); while the central portion, the "valley of Jezreel" proper, runs into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by Bethshean. Here Gideon gained his great victory over the Midianites (Judg. 7:1-25). Here also Barak defeated Sisera, and Saul's army was defeated by the Philistines, and king Josiah, while fighting in disguise against Necho, king of Egypt, was slain (2 Chr. 35:20-27; 2 Kings 23-29). This plain has been well called the "battle-field of Palestine." "It has been a chosen place for encampment in every contest carried on in this country, from the days of Nebuchadnezzar, king of the Assyrians, in the history of whose wars with Arphaxad it is mentioned as the Great Plain of Esdraelon, until the disastrous march of Napoleon Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Crusaders, Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every nation which is under heaven, have pitched their tents in the plain, and have beheld the various banners of their nations wet with the dews of Tabor and Hermon" (Dr. Clark).
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The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion. This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that "though the name of God be not in it, his finger is." The book wonderfully exhibits the providential government of God.
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The miserable fate of the wicked in hell (Matt. 25:46; Mark 3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the "everlasting life," the "eternal life" of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express (1) the eternal existence of God (1 Tim. 1:17; Rom. 1:20; 16:26); (2) of Christ (Rev. 1:18); (3) of the Holy Ghost (Heb. 9:14); and (4) the eternal duration of the sufferings of the lost (Matt. 25:46; Jude 1:6). Their condition after casting off the mortal body is spoken of in these expressive words: "Fire that shall not be quenched" (Mark 9:45, 46), "fire unquenchable" (Luke 3:17), "the worm that never dies," the "bottomless pit" (Rev. 9:1), "the smoke of their torment ascending up for ever and ever" (Rev. 14:10, 11). The idea that the "second death" (Rev. 20:14) is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever. The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life. The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and "there remaineth no more sacrifice for sins" (Heb. 10:26, 27).
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(Mark 6:27). Instead of the Greek word, Mark here uses a Latin word, speculator, which literally means "a scout," "a spy," and at length came to denote one of the armed bodyguard of the emperor. Herod Antipas, in imitation of the emperor, had in attendance on him a company of speculatores. They were sometimes employed as executioners, but this was a mere accident of their office. (See MARK, GOSPEL [197]OF.)
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(1.) Matt. 10:29; Luke 12:6. Greek assarion, i.e., a small as, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money. (2.) Matt. 5:26; Mark 12:42 (Gr. kodrantes), the quadrant, the fourth of an as, equal to two lepta, mites. The lepton (mite) was the very smallest copper coin.
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A stadium, a Greek measure of distance equal to 606 feet and 9 inches (Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).
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(1.) Of children (Zech. 8:5; Matt. 11:16). The Jewish youth were also apparently instructed in the use of the bow and the sling (Judg. 20:16; 1 Chr. 12:2). (2.) Public games, such as were common among the Greeks and Romans, were foreign to the Jewish institutions and customs. Reference, however, is made to such games in two passages (Ps. 19:5; Eccl. 9:11). (3.) Among the Greeks and Romans games entered largely into their social life. (a) Reference in the New Testament is made to gladiatorial shows and fights with wild beasts (1 Cor. 15:32). These were common among the Romans, and sometimes on a large scale. (b) Allusion is frequently made to the Grecian gymnastic contests (Gal. 2:2; 5:7; Phil. 2:16; 3:14; 1 Tim. 6:12; 2 Tim. 2:5; Heb. 12:1, 4, 12). These were very numerous. The Olympic, Pythian, Nemean, and Isthmian games were esteemed as of great national importance, and the victors at any of these games of wrestling, racing, etc., were esteemed as the noblest and the happiest of mortals.
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(Heb., usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt. In the New Testament the Greek word Hellenes, meaning literally Greek (as in Acts 16:1, 3; 18:17; Rom. 1:14), generally denotes any non-Jewish nation.
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An old Saxon word equivalent to soul or spirit. It is the translation of the Hebrew nephesh_ and the Greek _pneuma, both meaning "breath," "life," "spirit," the "living principle" (Job 11:20; Jer. 15:9; Matt. 27:50; John 19:30). The expression "to give up the ghost" means to die (Lam. 1:19; Gen. 25:17; 35:29; 49:33; Job 3:11). (See HOLY [236]GHOST.)
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The region of Gilead abounded in spices and aromatic gums, which were exported to Egypt and Tyre (Gen. 37:25; Jer. 8:22; 46:11; Ezek. 27:17). The word "balm" is a contracted form of "balsam," a word derived from the Greek balsamon, which was adopted as the representative of the Hebrew words baal shemen, meaning "lord" or "chief of oils." The Hebrew name of this balm was tsori. The tree yielding this medicinal oil was probably the Balsamodendron opobalsamum of botanists, and the Amyris opobalsamum of Linnaeus. It is an evergreen, rising to the height of about 14 feet. The oil or resin, exuding through an orifice made in its bark in very small quantities, is esteemed of great value for its supposed medicinal qualities. (See [241]BALM.) It may be noted that Coverdale's version reads in Jer. 8:22, "There is no triacle in Galaad." The word "triacle" = "treacle" is used in the sense of ointment.
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(Deut. 21:20), Heb. zolel, from a word meaning "to shake out," "to squander;" and hence one who is prodigal, who wastes his means by indulgence. In Prov. 23:21, the word means debauchees or wasters of their own body. In Prov. 28:7, the word (pl.) is rendered Authorized Version "riotous men;" Revised Version, "gluttonous." Matt. 11:19, Luke 7:34, Greek phagos, given to eating, gluttonous.
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A word of Anglo-Saxon origin, and meaning "God's spell", i.e., word of God, or rather, according to others, "good spell", i.e., good news. It is the rendering of the Greek evangelion, i.e., "good message." It denotes (1) "the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity." It is termed "the gospel of the grace of God" (Acts 20:24), "the gospel of the kingdom" (Matt. 4:23), "the gospel of Christ" (Rom. 1:16), "the gospel of peace (Eph. 6:15), "the glorious gospel," "the everlasting gospel," "the gospel of salvation" (Eph. 1:13).
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Hellenists, Greek-Jews; Jews born in a foreign country, and thus did not speak Hebrew (Acts 6:1; 9:29), nor join in the Hebrew services of the Jews in Palestine, but had synagogues of their own in Jerusalem. Joel 3:6 =Greeks.
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Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). The former is (1) a Greek by race (Acts 16:1-3; 18:17; Rom. 1:14), or (2) a Gentile as opposed to a Jew (Rom. 2:9, 10). The latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine. The word "Grecians" in Acts 11:20 should be "Greeks," denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts ("Hellenes").
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That which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being "brought down to hell" (hades), i.e., simply to the lowest debasement, (Matt. 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (16:18), i.e., Christ's church can never die. In Luke 16:23 it is most distinctly associated with the doom and misery of the lost. In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.
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Only once in Authorized Version (Acts 19:12). The Greek word (sudarion) so rendered means properly "a sweat-cloth." It is rendered "napkin" in John 11:44; 20:7; Luke 19:20.
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(Heb. kob'a), a cap for the defence of the head (1 Sam. 17:5, 38). In the New Testament the Greek equivalent is used (Eph. 6:17; 1 Thess. 5:8). (See [270]ARMS.)
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From a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the sect holding the opinion. In the Acts of the Apostles (5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without reference to its character. Elsewhere, however, in the New Testament it has a different meaning attached to it. Paul ranks "heresies" with crimes and seditions (Gal. 5:20). This word also denotes divisions or schisms in the church (1 Cor. 11:19). In Titus 3:10 a "heretical person" is one who follows his own self-willed "questions," and who is to be avoided. Heresies thus came to signify self-chosen doctrines not emanating from God (2 Pet. 2:1).
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I.e., PHARAOH-HOPHRA (called Apries by the Greek historian Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah, king of Judah (Jer. 37:5 44:30; Ezek. 29:6, 7).
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Occurs only Eph. 5:19 and Col. 3:16. The verb to "sing an hymn" occurs Matt. 26:30 and Mark 14:26. The same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb. 2:12. The "hymn" which our Lord sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Ps. 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise. The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited.
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The Greek form of Edom (Isa. 34:5, 6; Ezek. 35:15; 36:5, but in R.V. "Edom"). (See [291]EDOM).
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(1.) Greek form of Jonah (Matt. 12:39, 40, 41, etc.). (2.) The father of the apostles Peter (John 21:15-17) and Andrew; but the reading should be (also in 1:42), as in the Revised Version, "John," instead of Jonas.
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Or Iota, the smallest letter of the Greek alphabet, used metaphorically or proverbially for the smallest thing (Matt. 5:18); or it may be = yod, which is the smallest of the Hebrew letters.
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Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22). The word is used figuratively of power or authority or office (Isa. 22:22; Rev. 3:7; Rev. 1:8; comp. 9:1; 20:1; comp. also Matt. 16:19; 18:18). The "key of knowledge" (Luke 11:52; comp. Matt. 23:13) is the means of attaining the knowledge regarding the kingdom of God. The "power of the keys" is a phrase in general use to denote the extent of ecclesiastical authority.
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(Heb. tsara'ath, a "smiting," a "stroke," because the disease was regarded as a direct providential infliction). This name is from the Greek lepra, by which the Greek physicians designated the disease from its scaliness. We have the description of the disease, as well as the regulations connected with it, in Lev. 13; 14; Num. 12:10-15, etc. There were reckoned six different circumstances under which it might develop itself, (1) without any apparent cause (Lev. 13:2-8); (2) its reappearance (9-17); (3) from an inflammation (18-28); (4) on the head or chin (29-37); (5) in white polished spots (38, 39); (6) at the back or in the front of the head (40-44). Lepers were required to live outside the camp or city (Num. 5:1-4; 12:10-15, etc.). This disease was regarded as an awful punishment from the Lord (2 Kings 5:7; 2 Chr. 26:20). (See [351]MIRIAM; [352]GEHAZI; [353]UZZIAH.) This disease "begins with specks on the eyelids and on the palms, gradually spreading over the body, bleaching the hair white wherever they appear, crusting the affected parts with white scales, and causing terrible sores and swellings. From the skin the disease eats inward to the bones, rotting the whole body piecemeal." "In Christ's day no leper could live in a walled town, though he might in an open village. But wherever he was he was required to have his outer garment rent as a sign of deep grief, to go bareheaded, and to cover his beard with his mantle, as if in lamentation at his own virtual death. He had further to warn passers-by to keep away from him, by calling out, Unclean! unclean!' nor could he speak to any one, or receive or return a salutation, since in the East this involves an embrace." That the disease was not contagious is evident from the regulations regarding it (Lev. 13:12, 13, 36; 2 Kings 5:1). Leprosy was "the outward and visible sign of the innermost spiritual corruption; a meet emblem in its small beginnings, its gradual spread, its internal disfigurement, its dissolution little by little of the whole body, of that which corrupts, degrades, and defiles man's inner nature, and renders him unmeet to enter the presence of a pure and holy God" (Maclear's Handbook O.T). Our Lord cured lepers (Matt. 8:2, 3; Mark 1:40-42). This divine power so manifested illustrates his gracious dealings with men in curing the leprosy of the soul, the fatal taint of sin.
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There are various Hebrew and Greek words so rendered. (1.) Heb. Yahweh, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Yahweh" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Yahweh," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Yahweh" and "Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron.
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This word seems to require explanation only in the case of its use by our Lord in his interview with "Simon, the son of Jonas," after his resurrection (John 21:16, 17). When our Lord says, "Lovest thou me?" he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., "I love." This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, "Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do. Therefore he puts by the word and substitutes his own stronger I love' (Gr. philo) in its room. A second time he does the same. And now he has conquered; for when the Lord demands a third time whether he loves him, he does it in the word which alone will satisfy Peter (Lovest thou,' Gr. phileis), which alone claims from him that personal attachment and affection with which indeed he knows that his heart is full." In 1 Cor. 13 the apostle sets forth the excellency of love, as the word "charity" there is rendered in the Revised Version.
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(1.) Heb. Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See [374]FALL.)
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One who bears witness of the truth, and suffers death in the cause of Christ (Acts 22:20; Rev. 2:13; 17:6). In this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated "witness." (1.) In a court of justice (Matt. 18:16; 26:65; Acts 6:13; 7:58; Heb. 10:28; 1 Tim. 5:19). (2.) As of one bearing testimony to the truth of what he has seen or known (Luke 24:48; Acts 1:8, 22; Rom. 1:9; 1 Thess. 2:5, 10; 1 John 1:2).
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(Heb. dohan; only in Ezek. 4:9), a small grain, the produce of the Panicum miliaceum of botanists. It is universally cultivated in the East as one of the smaller corn-grasses. This seed is the cenchros of the Greeks. It is called in India warree, and by the Arabs dukhan, and is extensively used for food, being often mixed with other grain. In this country it is only used for feeding birds.
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Contraction of minute, from the Latin minutum, the translation of the Greek word lepton, the very smallest bronze of copper coin (Luke 12:59; 21:2). Two mites made one quadrans, i.e., the fourth part of a Roman as, which was in value nearly a halfpenny. (See [407]FARTHING.)
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This epithet (Gr. Nazaraios) is applied to Christ only once (Matt. 2:23). In all other cases the word is rendered "of Nazareth" (Mark 1:24; 10:47; 14:67, etc.). When this Greek designation was at first applied to our Lord, it was meant simply to denote the place of his residence. In course of time the word became a term of reproach. Thus the word "Nazarene" carries with it an allusion to those prophecies which speak of Christ as "despised of men" (Isa. 53:3). Some, however, think that in this name there is an allusion to the Hebrew netser, which signifies a branch or sprout. It is so applied to the Messiah (Isa. 11:1), i.e., he whom the prophets called the Netse, the "Branch." The followers of Christ were called "the sect of Nazarenes" (Acts 24:5). All over Palestine and Syria this name is still given to Christians. (See [429]NAZARETH.)
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(1.) An injury or wrong done to one (1 Sam. 25:31; Rom. 5:15). (2.) A stumbling-block or cause of temptation (Isa. 8:14; Matt. 16:23; 18:7). Greek skandalon, properly that at which one stumbles or takes offence. The "offence of the cross" (Gal. 5:11) is the offence the Jews took at the teaching that salvation was by the crucified One, and by him alone. Salvation by the cross was a stumbling-block to their national pride.
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the last letter of the Greek alphabet; long O
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(Lam. 5:3), i.e., desolate and without protectors. The word occurs only here. In John 14:18 the word there rendered "comfortless" (R.V., "desolate;" marg., "orphans") properly means "orphans." The same Greek word is rendered "fatherless" in James 1:27.
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Lat. pietas, properly honour and respect toward parents (1 Tim. 5:4). In Acts 17:23 the Greek verb is rendered "ye worship," as applicable to God.
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A colonnade on the east of the temple, so called from a tradition that it was a relic of Solomon's temple left standing after the destruction of Jerusalem by the Babylonians. (Comp. 1 Kings 7:6.) The word "porch" is in the New Testament the rendering of three different Greek words: (1.) Stoa, meaning a portico or veranda (John 5:2; 10:23; Acts 3:11; 5:12). (2.) Pulon, a gateway (Matt. 26:71). (3.) Proaulion, the entrance to the inner court (Mark 14:68).
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The Greek word (praitorion) thus rendered in Mark 15:16 is rendered "common hall" (Matt. 27:27, marg., "governor's house"), "judgment hall," (John 18:28, 33, marg., "Pilate's house", 19:9; Acts 23:35), "palace" (Phil. 1:13). This is properly a military word. It denotes (1) the general's tent or headquarters; (2) the governor's residence, as in Acts 23:35 (R.V., "palace"); and (3) the praetorian guard (See [506]PALACE), or the camp or quarters of the praetorian cohorts (Acts 28:16), the imperial guards in immediate attendance on the emperor, who was "praetor" or commander-in-chief.
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This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, "Even so, Father: for so it seemed good in thy sight." For the teaching of Scripture on this subject let the following passages be examined in addition to those referred to above; Gen. 21:12; Ex. 9:16; 33:19; Deut. 10:15; 32:8; Josh. 11:20; 1 Sam. 12:22; 2 Chr. 6:6; Ps. 33:12; 65:4; 78:68; 135:4; Isa. 41:1-10; Jer. 1:5; Mark 13:20; Luke 22:22; John 6:37; 15:16; 17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13:48; 17:26; Rom. 9:11, 18, 21; 11:5; Eph. 3:11; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; Titus 1:2; 1 Pet. 1:2. (See [507]DECREES OF GOD; [508]ELECTION.) Hodge has well remarked that, "rightly understood, this doctrine (1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. (2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved. (3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ. (4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope" (Outlines).
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That by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners. In Rom. 3:25 and Heb. 9:5 (A.V., "mercy-seat") the Greek word hilasterion is used. It is the word employed by the LXX. translators in Ex. 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, which means "covering," and is used of the lid of the ark of the covenant (Ex. 25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the "mercy-seat," and so made propitiation. In 1 John 2:2; 4:10, Christ is called the "propitiation for our sins." Here a different Greek word is used (hilasmos). Christ is "the propitiation," because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (Comp. Heb. 2:17, where the expression "make reconciliation" of the A.V. is more correctly in the R.V. "make propitiation.")
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A musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated "viol" in Isa. 5:12 (R.V., "lute"); 14:11. In Dan. 3:5, 7, 10, 15, the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.
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Found only in Acts 27:17, the rendering of the Greek Syrtis. On the north coast of Africa were two localities dangerous to sailors, called the Greater and Lesser Syrtis. The former of these is probably here meant. It lies between Tripoli and Barca, and near Cyrene. The Lesser Syrtis lay farther to the west.
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(Matt. 2:18), the Greek form of Ramah. (1.) A city first mentioned in Josh. 18:25, near Gibeah of Benjamin. It was fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chr. 16:1-6). Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this city (1 Kings 15:18, 20). Isaiah (10:29) refers to it, and also Jeremiah, who was once a prisoner there among the other captives of Jerusalem when it was taken by Nebuchadnezzar (Jer. 39:8-12; 40:1). Rachel, whose tomb lies close to Bethlehem, is represented as weeping in Ramah (Jer. 31:15) for her slaughtered children. This prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief at the slaughter of the infants in Bethlehem (Matt. 2:18). It is identified with the modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north of Jerusalem. (See [518]SAMUEL.) (2.) A town identified with Rameh, on the border of Asher, about 13 miles south-east of Tyre, "on a solitary hill in the midst of a basin of green fields" (Josh. 19:29). (3.) One of the "fenced cities" of Naphtali (Josh. 19:36), on a mountain slope, about seven and a half miles west-south-west of Safed, and 15 miles west of the north end of the Sea of Galilee, the present large and well-built village of Rameh. (4.) The same as Ramathaim-zophim (q.v.), a town of Mount Ephraim (1 Sam. 1:1, 19). (5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chr. 22:6.
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The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).
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Only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the dead (Eph. 2:6); a being quickened (2:1, 5). This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4). As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins." The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24).
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There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3). (2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical repentance consists of (1) a true sense of one's own guilt and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments. The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution (51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (Ps. 51:1; 130:4).
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The second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy return of Christ. (See [533]MILLENNIUM.)
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(Heb. hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (Judg. 14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a "riddle." It was rather, however, an allegory. The word "darkly" in 1 Cor. 13:12 is the rendering of the Greek enigma; marg., "in a riddle."
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Hairy one. Mentioned in Greek mythology as a creature composed of a man and a goat, supposed to inhabit wild and desolate regions. The Hebrew word is rendered also "goat" (Lev. 4:24) and "devil", i.e., an idol in the form of a goat (17:7; 2 Chr. 11:15). When it is said (Isa. 13:21; comp. 34:14) "the satyrs shall dance there," the meaning is that the place referred to shall become a desolate waste. Some render the Hebrew word "baboon," a species of which is found in Babylonia.
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A strong fenced enclosure for the protection of the sheep gathered within it (Num. 32:24; 1 Chr. 17:7; Ps. 50:9; 78:70). In John 10:16 the Authorized Version renders by "fold" two distinct Greek words, aule and poimne, the latter of which properly means a "flock," and is so rendered in the Revised Version. (See also Matt. 26:31; Luke 2:8; 1 Cor. 9:7.) (See [578]FOLD.)
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Usually designated by the first letter of the Hebrew alphabet, is one of the most valuable of ancient MSS. of the Greek New Testament. On the occasion of a third visit to the convent of St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr. Tischendorf. He had on a previous visit in 1844 obtained forty-three parchment leaves of the LXX., which he deposited in the university library of Leipsic, under the title of the Codex Frederico-Augustanus, after his royal patron the king of Saxony. In the year referred to (1859) the emperor of Russia sent him to prosecute his search for MSS., which he was convinced were still to be found in the Sinai convent. The story of his finding the manuscript of the New Testament has all the interest of a romance. He reached the convent on 31st January; but his inquiries appeared to be fruitless. On the 4th February he had resolved to return home without having gained his object. "On that day, when walking with the provisor of the convent, he spoke with much regret of his ill-success. Returning from their promenade, Tischendorf accompanied the monk to his room, and there had displayed to him what his companion called a copy of the LXX., which he, the ghostly brother, owned. The MS. was wrapped up in a piece of cloth, and on its being unrolled, to the surprise and delight of the critic the very document presented itself which he had given up all hope of seeing. His object had been to complete the fragmentary LXX. of 1844, which he had declared to be the most ancient of all Greek codices on vellum that are extant; but he found not only that, but a copy of the Greek New Testament attached, of the same age, and perfectly complete, not wanting a single page or paragraph." This precious fragment, after some negotiations, he obtained possession of, and conveyed it to the Emperor Alexander, who fully appreciated its importance, and caused it to be published as nearly as possible in facsimile, so as to exhibit correctly the ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199 belong to the Old Testament and 147 1/2 to the New, along with two ancient documents called the Epistle of Barnabas and the Shepherd of Hermas. The books of the New Testament stand thus: the four Gospels, the epistles of Paul, the Acts of the Apostles, the Catholic Epistles, the Apocalypse of John. It is shown by Tischendorf that this codex was written in the fourth century, and is thus of about the same age as the Vatican codex; but while the latter wants the greater part of Matthew and sundry leaves here and there besides, the Sinaiticus is the only copy of the New Testament in uncial characters which is complete. Thus it is the oldest extant MS. copy of the New Testament. Both the Vatican and the Sinai codices were probably written in Egypt. (See [592]VATICANUS.)
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Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word "slaves" is the rendering of a Greek word meaning "bodies." The Hebrew and Greek words for slave are usually rendered simply "servant," "bondman," or "bondservant." Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.
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(Rom. 9:29; R.V., "Sodom"), the Greek form for Sodom.
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Greek word rendered "piece of money" (Matt. 17:27, A.V.; and "shekel" in R.V.). It was equal to two didrachmas ("tribute money," 17:24), or four drachmas, and to about 2s. 6d. of our money. (See [609]SHEKEL.)
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A sect of Greek philosophers at Athens, so called from the Greek word stoa i.e., a "porch" or "portico," where they have been called "the Pharisees of Greek paganism." The founder of the Stoics was Zeno, who flourished about B.C. 300. He taught his disciples that a man's happiness consisted in bringing himself into harmony with the course of the universe. They were trained to bear evils with indifference, and so to be independent of externals. Materialism, pantheism, fatalism, and pride were the leading features of this philosophy.
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"a Greek, a Syrophenician by nation" (Mark 7:26), i.e., a Gentile born in the Phoenician part of Syria. (See [615]PHENICIA.) When our Lord retired into the borderland of Tyre and Sidon (Matt. 15:21), a Syro-phoenician woman came to him, and earnestly besought him, in behalf of her daughter, who was grievously afflicted with a demon. Her faith in him was severely tested by his silence (Matt. 15:23), refusal (24), and seeming reproach that it was not meet to cast the children's bread to dogs (26). But it stood the test, and her petition was graciously granted, because of the greatness of her faith (28). __________________________________________________________________
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=Tahpanhes=Tehaphnehes, (called "Daphne" by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gedaliah (q.v.), and settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. "Here," says the discoverer, Mr. Petrie, "the ceremony described by Jeremiah [43:8-10; "brick-kiln", i.e., pavement of brick] took place before the chiefs of the fugitives assembled on the platform, and here Nebuchadnezzar spread his royal pavilion" (R.V., "brickwork").
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Of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15).
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Honouring God, a young disciple who was Paul's companion in many of his journeyings. His mother, Eunice, and his grandmother, Lois, are mentioned as eminent for their piety (2 Tim. 1:5). We know nothing of his father but that he was a Greek (Acts 16:1). He is first brought into notice at the time of Paul's second visit to Lystra (16:2), where he probably resided, and where it seems he was converted during Paul's first visit to that place (1 Tim. 1:2; 2 Tim. 3:11). The apostle having formed a high opinion of his "own son in the faith," arranged that he should become his companion (Acts 16:3), and took and circumcised him, so that he might conciliate the Jews. He was designated to the office of an evangelist (1 Tim. 4:14), and went with Paul in his journey through Phrygia, Galatia, and Mysia; also to Troas and Philippi and Berea (Acts 17:14). Thence he followed Paul to Athens, and was sent by him with Silas on a mission to Thessalonica (17:15; 1 Thess. 3:2). We next find him at Corinth (1 Thess. 1:1; 2 Thess. 1:1) with Paul. He passes now out of sight for a few years, and is again noticed as with the apostle at Ephesus (Acts 19:22), whence he is sent on a mission into Macedonia. He accompanied Paul afterwards into Asia (20:4), where he was with him for some time. When the apostle was a prisoner at Rome, Timothy joined him (Phil. 1:1), where it appears he also suffered imprisonment (Heb. 13:23). During the apostle's second imprisonment he wrote to Timothy, asking him to rejoin him as soon as possible, and to bring with him certain things which he had left at Troas, his cloak and parchments (2 Tim. 4:13). According to tradition, after the apostle's death he settled in Ephesus as his sphere of labour, and there found a martyr's grave.
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(Gr. ekstasis, from which the word "ecstasy" is derived) denotes the state of one who is "out of himself." Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, "a preternatural, absorbed state of mind preparing for the reception of the vision", (comp. 2 Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered "astonishment," "amazement" (comp. Mark 16:8; Acts 3:10).
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Occurs only once in Scripture (1 Cor. 10:11, A.V. marg.). The Greek word tupos is rendered "print" (John 20:25), "figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6, 11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a "model" or "pattern" or "mould" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word "type" is generally used to denote a resemblance between something present and something future, which is called the "antitype."
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The common Hebrew word for wine is yayin, from a root meaning "to boil up," "to be in a ferment." Others derive it from a root meaning "to tread out," and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered. (1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins. (2.) Asis, "sweet wine," or "new wine," the product of the same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18; Amos 9:13), from a root meaning "to tread," hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it. (3.) Hometz. See [666]VINEGAR. (4.) Hemer, Deut. 32:14 (rendered "blood of the grape") Isa. 27:2 ("red wine"), Ezra 6:9; 7:22; Dan. 5:1, 2, 4. This word conveys the idea of "foaming," as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning "to boil up," and also "to be red," from the idea of boiling or becoming inflamed. (5.) Enabh, a grape (Deut. 32:14). The last clause of this verse should be rendered as in the Revised Version, "and of the blood of the grape [enabh] thou drankest wine [hemer]." In Hos. 3:1 the phrase in Authorized Version, "flagons of wine," is in the Revised Version correctly "cakes of raisins." (Comp. Gen. 49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is rendered in the plural "grapes.") (6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isa. 5:22). Ps. 75:8, "The wine [yayin] is red; it is full of mixture [mesekh];" Prov. 23:30, "mixed wine;" Isa. 65:11, "drink offering" (R.V., "mingled wine"). (7.) Tirosh, properly "must," translated "wine" (Deut. 28:51); "new wine" (Prov. 3:10); "sweet wine" (Micah 6:15; R.V., "vintage"). This Hebrew word has been traced to a root meaning "to take possession of" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Gen. 27:28) mention is made of "plenty of corn and tirosh." Palestine is called "a land of corn and tirosh" (Deut. 33:28; comp. Isa. 36:17). See also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, ("wine [yayin] and new wine [tirosh] take away the heart"). (8.) Sobhe (root meaning "to drink to excess," "to suck up," "absorb"), found only in Isa. 1:22, Hos. 4:18 ("their drink;" Gesen. and marg. of R.V., "their carouse"), and Nah. 1:10 ("drunken as drunkards;" lit., "soaked according to their drink;" R.V., "drenched, as it were, in their drink", i.e., according to their sobhe). (9.) Shekar, "strong drink," any intoxicating liquor; from a root meaning "to drink deeply," "to be drunken", a generic term applied to all fermented liquors, however obtained. Num. 28:7, "strong wine" (R.V., "strong drink"). It is sometimes distinguished from wine, c.g., Lev. 10:9, "Do not drink wine [yayin] nor strong drink [shekar];" Num. 6:3; Judg. 13:4, 7; Isa. 28:7 (in all these places rendered "strong drink"). Translated "strong drink" also in Isa. 5:11; 24:9; 29:9; 56:12; Prov. 20:1; 31:6; Micah 2:11. (10.) Yekebh (Deut. 16:13, but in R.V. correctly "wine-press"), a vat into which the new wine flowed from the press. Joel 2:24, "their vats;" 3:13, "the fats;" Prov. 3:10, "Thy presses shall burst out with new wine [tirosh];" Hag. 2:16; Jer. 48:33, "wine-presses;" 2 Kings 6:27; Job. 24:11. (11.) Shemarim (only in plural), "lees" or "dregs" of wine. In Isa. 25:6 it is rendered "wines on the lees", i.e., wine that has been kept on the lees, and therefore old wine. (12.) Mesek, "a mixture," mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Ps. 75:8; Prov. 23:30). In Acts 2:13 the word gleukos, rendered "new wine," denotes properly "sweet wine." It must have been intoxicating. In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Gen. 43:11 this word is rendered "honey." It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase "a land flowing with milk and honey" (debash), Ex. 3:8, 17; 13:5; 33:3; Lev. 20:24; Num. 13: 27. (See [667]HONEY.) Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were forbidden the use of wine (Jer. 35). The Nazarites also were to abstain from its use during the period of their vow (Num. 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Lev. 10:1, 9-11). "Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen", (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible. A drink-offering of wine was presented with the daily sacrifice (Ex. 29:40, 41), and also with the offering of the first-fruits (Lev. 23:13), and with various other sacrifices (Num. 15:5, 7, 10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood. Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7).
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