Make Alive With

Greek Word Pronunciation: su-zo-ah-poi-EH-oh
Strong’s Number: 4806
Goodrich/Kohlenberger Number: 5188
Key Verse: “God … made us alive together with Christ …” -- Ephesians 2:5

Sunzoopoieo is a compound verb comprised of 3 parts: sun, meaning “with”; zoo, meaning “life”; and poieo, meaning “to make, to do.” It appears only twice in the New Testament. The KJV translates the word as “quickened together with.”

[One synonym of this word is zoopoieo, meaning “to give life.” It appears in the New Testament 10 times, and most of those instances emphasize that all three members of the Trinity are responsible for giving to believers eternal life. God gives life; spiritual resurrection life now in believers’ mortal bodies, and physical resurrection in the future (John 5:21; Romans 4:17; 8:11). Jesus Christ gives spiritual eternal life and a resurrected body (John 5:21; 1 Corinthians 15:45). The Holy Spirit gives life (salvation) to those who believe (John 6:63).]

In Colossians 2:13, Paul writes, “When you were dead in your transgressions, … He made you alive together with Him, having forgiven us all our transgressions …” And In EPHESIANS 2:5, Paul writes that “even when we were dead in our transgressions, God … made us alive together with Christ.” The only way a spiritually dead person can communicate with God is to be made alive, and that must be done by the One who is Himself alive. Just as Christ’s resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins. As Christ is seated at God’s right hand, the Body also sits there with Him. We are already seated there IN Him, and hereafter shall be seated BY Him.

Everywhere in the New Testament, the close connection of the believer with Christ is affirmed. We are crucified with Him. We die with Him. We rise with Him. We live with Him. We reign with Him. We are joint heirs with Him. We share His sufferings on earth, and we share His glory with Him on his throne.

Meek

Greek Word Pronunciation: prah-OOCE
Strong’s Number: 4239
Goodrich/Kohlenberger Number: 4558
Key Verse: “… Blessed are the meek, for they shall inherit the earth …” -- Matthew 5:5

The secular usage of praus was: to tame wild animals; to calm those that are irritated or excited; used for quiet and friendly composure which does not become embittered or angry at which is unpleasant. It was applied to inanimate things, as light, wind, sound, sickness. Comparatively, the Christian word describes an inward quality, and that as related primarily to God. To the pagan, the word often implied condescension; to the Christian, it implies submission.

In the Septuagint, it is never used of God. The root of the word lies in the Old Testament basic meaning of “poor and afflicted” from which the spiritual quality of patient submission and humility is derived. It appears in Psalm 37:11 (the meek will inherit the earth); Zechariah 9:9 (your king is coming ... endowed with salvation, meek); and Numbers 12:3 (the man Moses was very meek).

The KJV consistently translates praus as meek, whereas NASB and NIV usually use gentle or humble. Praus refers to an inward attitude (whereas gentleness, a different Greek word, is expressed in outward action). It is part of the fruit of Christlike character produced only by the Holy Spirit in Galatians 5:23. In Matthew 21:5 (the fulfilled prophecy of Zechariah 9:9), the entry of Jesus is depicted as that of non-violent King of salvation and peace. In Galatians 6:1, meekness enables the Christian to correct the erring brother without impatience or anger. In Colossians 3:12, it is one of the gifts of election, and in Ephesians 4:2, it is one of the gifts of calling. In James 1:21, it refers to meek and humble readiness to be taught by the Word of God without flaring up against the teacher. The term commonly used in English suggests weakness, where meekness describes condition of mind and heart. The meekness manifested by the Lord and commended to the believer is the fruit of power. He was meek because He had infinite resources of God at His command.

In MATTHEW 5:5, the reference is to those who are of a quiet, gentle spirit, in opposition to the arrogant Scribes and Pharisees and their disciples. It is the heavenly land, the Messiah’s kingdom, that is inherited by the meek.

Miracles

Scripture has no single word that is translated “miracle.” The English word “miracle” comes from the Latin term miraculum, which merely refers to something that evokes wonder.

There are four primary Greek words translated as miracle: works (ergon), wonders (teras), powers (dunamis), and signs (semeion). These various terms are used because no single term can possibly exhaust all the significance of a miracle. These words do not depict different kinds of miracles. They portray the miracles from different perspectives. Miracles in the New Testament: (1) are not associated with spells or incantations (the power was in Jesus); (2) were not performed to punish, but to rescue people from physical and spiritual forces; (3) provide testimony to Jesus’ supernatural power and authority. The “Grand Miracle” is the Incarnation and is at the very heart of the message of Scripture.

Miracles, as an integral part of the Bible, provide evidence that it is God’s divinely-inspired Word. Miracles are both the official and authoritative seal of God and the insignia of Christ’s deity. Miracles were performed directly by God, by Christ, the Holy Spirit, angels, servants of God, and evil agents.

Miracles serve several purposes: (1) accredit God's messengers; (2) confirm God’s message; (3) bring glory to God and Jesus; (4) demonstrate the presence of God’s Kingdom; (5) promote faith; (6) demonstrate God’s sovereignty; and (7) help people in need.

Ron Rhodes’ definition of a miracle is: “a unique and extraordinary event awakening wonder (teras), wrought by divine power (dunamis), accomplishing some practical and benevolent work (ergon), and authenticating or signifying [as a sign] a messenger and his message as from God (semeion).”

[SEE individual word studies on: powers, signs, wonders, and works.]

Net

Greek Word Pronunciation: sa-GAY-nay
Strong’s Number: 4522
Goodrich/Kohlenberger Number: 4880
Key Verse: “The kingdom of heaven is like a dragnet cast into the sea …” -- Matthew 13:47

There are three different Greek words that are translated “net” in the New Testament. The first is dictuon, which is the most common word for “net.” In the Septuagint, it was used for a net for catching birds (Proverbs 1:17), and figuratively of a snare (Job 18:8 and Proverbs 29:5). It was used by Jesus’ disciples (Matthew 4:20-21); it was let down (Luke 5:4) or cast (John 21:6) in the water, emptied into a boat (Luke 5:7), or dragged to shore (John 21:8).

The second word is amphiblestron, meaning literally to “cast around.” It was a somewhat small fishing net, cast over the shoulder, spreading out in a circle and made to sink by weights. This was also a casting net used by Jesus' disciples (Matthew 4:18).

The third word is sagene. It appears only once in the New Testament. It is derived from a word meaning “to equip,” as in “furniture,” especially a pack saddle, which in the East is merely a bag of netted rope. The Greek historian Herodotus uses the corresponding verb for a device by which the Persians are said to have cleared a conquered island of its inhabitants. This net may have been ½ mile long. When cast, this net spreads out into a circle as it falls on the water. Its purpose was to capture everything that came within its path, and it required several boats to draw this large net from sea to shore. There, the fishermen sorted the fish.

Thus, Jesus’ use of this word in the MATTHEW 13:47 parable to describe the wide and all-embracing character of His future kingdom is very appropriate. Neither of the first two words would have been as suitable. This sorting represents the angelic separation of the wicked from the righteous at the end of the Age. This separation will occur when Jesus Christ returns to establish His kingdom on earth.

New

Greek Word Pronunciation: kai-NOS
Strong’s Number: 2537
Goodrich/Kohlenberger Number: 2785
Key Verse: “Behold, I am making all things new.” -- Revelation 21:5

There are two Greek words that are both usually translated as “new.” The first is neos, which signifies something that is new in respect of time, that which is recent. It is frequently used of comparing “younger” people with older. The second word is kainos, referring to something that is new as to quality, of a different nature.

Both words are sometimes used of the same thing, but with the difference in meaning. In Matthew 9:17 (and Mark 2:22 and Luke 5:38), the reference is to new (neos) wine being put into fresh (kainos) wineskins. The wine is of recent production. In Matthew 26:29 (and Mark 14:25), the new (kainos) wine of the kingdom will be of a different character from that of this world.

The new (neos) covenant in Hebrews 12:24 is compared with the Mosaic covenant 1,500 years before. The new (kainos) covenant in Hebrews 8:8, 13, and 9:15 is compared with the Mosaic covenant which is old in character.

The new (neos) self in Colossions 3:10 refers to the brand-new nature of the believer, replacing the old self, and stressing the recently-begun experience. The new (kainos) self and creature in Ephesians 4:24 and 2 Corinthians 5:17 refers to the new nature that is quite different from anything previously existing, not merely recent.

God’s new creative work, begun in each one who believes in Jesus Christ, will one day be consummated on a universal scale. The references in Revelation 21:1 and 2 to the “new heaven, new earth, and new Jerusalem,” as well as REVELATION 21:5, “I am making all things new” are all kainos. The former state of things when sin and death reigned will be changed. As the creation of the world at the beginning was the work of God alone, so will be this new creation.

Obey

Greek Word Pronunciation: hoo-pa-KOO-oh
Strong’s Number: 5634
Goodrich/Kohlenberger Number: 5219
Key Verse: “He became to all those who obey Him the source of eternal salvation.” -- Hebrews 5:9

The two words, obey and submit, are also two different words in Greek, each with subtleties of meaning. The word most often translated as submit or subject is hupotasso. It is a military term, meaning literally “to rank under.” The emphasis is on voluntary submission by believers to God (Hebrews 12:9; James 4:7), to authorities (Romans 13:1; 1 Peter 2:13, and 5:5), and to one another out of reverence for Christ (Ephesians 5:21-24; Colossians 3:18; Titus 2:5; 1 Peter 3:1) according to their various roles in the body of Christ. Submission does not imply inferiority of the person. God Himself entered the world in the person of Christ, and He Himself willingly chose to submit to a parental authority (Luke 2:51) that was appropriate to His condition as a child.

The common Greek word translated as obey is hupakouo. It is a compound word that means literally, “to listen under.” The sense is of understanding and responding. Obedience is the outward expression of a heart that has turned to God (Hebrews 11:8). Obedience can be spoken of as an attitude (2 Corinthians 2:9; Philippians 2:12) and most particularly as a faith-rooted disposition. In many contexts, obedience to Christ or the gospel has the same meaning as faith in Christ and a faith response to the gospel (Romans 15:18; 16:26; 2 Thessalonians 1:8).

[Note: Hebrews 13:17, "obey your leaders and submit to them ..." In this verse, two different Greek words are used here. Obey is peitho, and submit is hupeiko. Both of these words have the sense of being “yielded” or “to win over,” not by submission to authority, but resulting from persuasion.]

HEBREWS 5:7-10 speaks of Jesus learning obedience and His being made perfect through it. His suffering makes Him perfectly suited to be the author (source, cause) of our salvation. This is the strongest incentive for a believer’s obedience to Him, just as God’s perfection and office were the all-sufficient reasons for Christ’s obedience to Him.

Open

Greek Word Pronunciation: dia-NOI-go
Strong's Number: 1272
Goodrich/Kohlenberger Number: 1380
Key Verse: “… the Lord opened her heart to respond …” -- Acts 16:14

Dianoigo is a compound word, comprised of dia, meaning “through” and anoigo, meaning “to open.” Thus, it means “to open up wide or completely” like a folding door. This word is found only 8 times in the New Testament. In Mark 7:34, Christ healed the deaf man and said, “be opened!” In Luke 2:23, the reference is to “every firstborn male that opens the womb shall be called holy to the Lord.” And when Stephen was being martyred in Acts 7:56, he said, “I see the heavens opened up.”

In Luke 24:31, the disciples’ eyes “were opened” by the resurrected Christ so they could recognize Him as Messiah. Their doubts were gone, and they saw clearly that He was risen.

In Luke 24:32, they said to each other “were not our hearts burning within us ... while He was explaining the Scriptures to us?” Christ literally “opened wide” the Old Testament to them to show that the very things which had happened were foretold. He then dissipated every doubt by showing “Himself” to them and convincing them that He was truly the Christ. In the same way in Acts 17:3, Paul was “explaining and giving evidence” of Christ to the Thessalonians. He “opened up” all the Scriptures that spoke of the Messiah, expounding them, giving the true sense of them.

The remaining two verses accentuate the work of Christ operating on people’s minds and hearts so that they may truly believe. In Luke 24:45, Christ “opened their minds to understand the Scriptures.” The disciples had been brought up reading the Scriptures, and had the advantage of Christ’s ministry for some years; yet there is the necessity for Christ to take the veil from the heart, by opening the mind. ACTS 16:14 speaks of Lydia, whose heart “the Lord opened ... to respond to the things spoken by Paul.” When the heart is thus opened to Christ, the ear is opened to His word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel obedience. The Lord opens our understanding, taking away the stony heart, removing unbelief, entered in Himself, making us willing to be saved by Him, and to serve Him.

Pass Away

Greek Word Pronunciation: pa-RA-go
Strong’s Number: 3855
Goodrich/Kohlenberger Number: 4135
Key Verse: “The world is passing away.” -- 1 John 2:17

Parago is a compound verb comprised of para, denoting transitoriness, and ago, meaning “to lead.” It means to lead along, or metaphorically, to disappear or perish.

There are 6 places that reference Jesus as going along, passing by, or went (Matthew 9:9, 27, 20:30, Mark 1:16, Mark 15:21, and John 9:1). Mark 15:21 refers to Simon of Cyrene as a passer-by.

The remaining 3 verses all use passing away in the present tense, which refers to things in this world that are in a continual, ongoing state of disappearing or perishing.

1 Corinthians 7:31 says that “the form of this world is passing away.” After this world is burnt up, a new one, as to form and fashion, will arise. All that looks glorious and beautiful in the present world, as riches, honor, etc., are all mere show and appearance, having nothing solid and substantial in them. They are all fluid and transitory. At the end, there will be no more marrying, nor giving in marriage, no more buying and selling, no more of the present changes and vicissitudes of prosperity and adversity, of joy and sorrow. These scenes will be all removed, and quite a new face of things appear.

1 John 2:8 says that “darkness is passing away and the true Light is already shining.” The picture is that of the darkness of sin and unbelief as passing by as a parade goes by on the street. All parades have an end. So will end someday the parade of Satan’s hosts. The genuine Light is God. The darkness passes away in proportion as the Light shines and increases.

1 JOHN 2:17 says, “The world is passing away, and also its lusts; but the one who does the will of God lives forever.” The Christian must not love the Satanic world system, because of its temporary nature. It is in the continual process of disintegration, headed for destruction. In contrast to the temporary world, God’s will is permanent and unchangeable. Though the present age is doomed, God offers eternal life to His children.

Pledge

Greek Word Pronunciation: ar-ra-BON
Strong’s Number: 728
Goodrich/Kohlenberger Number: 775
Key Verse: “… who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory." -- Ephesians 1:14

Arrabon is a transliteration from a Hebrew word, in the sense of exchange, or a pawn, given as security. It is found in the Septuagint in Genesis 38:17 when Judah gave Tamar his seal, cord, and staff, as a pledge that he would send her a goat from his flock. Fundamentally, the word is a legal and commercial term signifying a first installment, deposit, or downpayment. It pays part of a purchase price in advance, thus securing a legal claim to the article in question. It is common in the papyri as earnest money in a purchase for a cow or a wife, for her dowry. In today’s modern Greek, “arrabona” is an “engagement ring.”

Arrabon appears only 3 times in the New Testament, each time referring to the Holy Spirit as a pledge to believers. In 2 Corinthians 1:22, 2 Corinthians 5:5, and Ephesians 1:14, it is translated as pledge; in KJV, it is earnest; in NKJV, it is guarantee; and in NIV, it is deposit. The Holy Spirit is a divine pledge of future blessedness and eternal inheritance. The word teaches the doctrine of eternal security of a believer.

Wuest says, “The bestowal of the Holy Spirit is God’s part payment in the salvation He gives the believing sinner, that part payment guaranteeing the full delivery of all parts of the salvation given: justification, sanctification, and glorification. The believer has the first two now. The Holy Spirit, indwelling the believer, is God’s earnest money, guaranteeing to him the future glorification of his body.”

Matthew Henry writes, “The illumination of the Spirit is an earnest of everlasting life, and the comforts of the Spirit are an earnest of everlasting joy. The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God.”

Pour Out

Greek Word Pronunciation: ek-KAY-oh
Strong's Number: 1632
Goodrich/Kohlenberger Number: 1772
Key Verse: “... the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior …” -- Titus 3:5-6

Ekcheo is a compound verb comprised of ek, meaning “out,” and cheo, meaning “to pour.”

It is used 8 times in Rev 16:1-17 when the angel “poured out his bowl.” In John 2:15, Jesus in the temple “poured out the coins” when He overturned the tables. In several verses, the reference is to blood being shed or poured out. In Mark 14:24, Jesus said, “this is My blood of the covenant, which is poured out for many.” Ekcheo was often used in a sacrificial sense in the Septuagint, and Jesus was looking upon His sacrifice as imminent and regarded it as already present. In Acts 2:17-18 and 33, the reference is to the Holy Spirit at Pentecost being poured out on mankind. The supernatural marvels of this wonderful day were the proof of Christ's exaltation. He had shed them forth, this promised Holy Spirit, which expresses both the plenty and abundance of the gifts bestowed, and the liberality of Christ in the donation of them.

Jude 1:11 says, “They have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah.” This was a strong expression, indicating a reckless, abandoned devotion of the energies, a vigorous metaphor for excessive indulgence.

Romans 5:5 says that “the love of God has been poured out within our hearts through the Holy Spirit.” The perfect tense verb indicates that God’s love was poured out and still floods our hearts through the Holy Spirit. The Spirit, at the time of conversion, takes up His permanent abode in the inner being.

In TITUS 3:6, all three Persons of the Trinity participate in the work of salvation. The Holy Spirit had been imparted richly to all who were converted, at any time or place, from the error of their ways. The heavenly gift was poured out, not in drops, but richly, in great abundance through Christ.

Powers

Greek Word Pronunciation: DU-na-mis
Strong’s Number: 1411
Goodrich/Kohlenberger Number: 1539
Key Verse: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes.” -- Romans 1:16

[SEE: Miracles overview]

The Greek word dunamis literally means “strength, power,” or “ability.” This is a description from the standpoint of the power displayed. Power indicates its source as supernatural of God, angels, Christ, or the gospel.

In the Septuagint, dunamis is a translation of 22 different Hebrew terms. In Psalm 84:7, the reference is “from strength to strength” and in 1 Chronicles 29:11, “Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty.”

Vine’s Dictionary tells us that the word is used “of works of a supernatural origin and character, such as could not be produced by natural agents and means.” Whoever the human instrument might be in the accomplishment (such as an apostle), the mighty power itself is of God alone.

This word appears 119 times in the New Testament and can be translated “miracles” or “mighty works,” as in Matthew 11:21; Acts 8:13; and 19:11. In Romans 15:18-19, Paul writes of “what Christ has accomplished through me ... in the power of signs and wonders …”

Miracles are powers in that they manifest the mighty power of God which was inherent in Christ Himself. According to Wuest: “The gospel is the inherent, omnipotent power of God operating in the salvation of a lost soul that accepts it.”

Precious

Greek Word Pronunciation: TIM-ee-os
Strong’s Number: 5093
Goodrich/Kohlenberger Number: 5508
Key Verse: “… knowing that you were not redeemed with perishable things ... but with precious blood ... the blood of Christ.” -- 1 Peter 1:18-19

Timios comes from a verb that means “to set an estimate on.” The noun and adjective derivations mean honor, respect, and reverence for worthy objects or people, and of being precious, dear, or costly. The proper noun, Timothy (Timotheos), is a compound of the words timios (“honor”) and Theos (“God”).

In the Old Testament, there are twelve Hebrew words that come into the Greek translation for honor, payment, valuables, royal dignity, and honorable conduct. The Old Testament consistently says that someone in an honorable position should have an appropriate personal character. It is also linked with the idea of responsibility, as in Psalm 8:5, regarding humanity being crowned with glory and honor/majesty.

In the New Testament, the adjective timios has a two-fold meaning: “costly” in sense of value, and “highly esteemed.” It is translated as honored, dear, or precious, and is frequently used of things such as stone, wood, or fruit. In Acts 5:34, Gamaliel was honored by all. In Acts 20:24, Paul said to the elders, “I do not consider my life dear to myself.” Hebrews 13:4 indicates that marriage is to be held in honor.

Peter’s writings describe four things of great value deserving highest honor and respect.

[1] The promises are precious (2 Peter 1:4).
[2] Our faith is precious (1 Peter 1:7).
[3] The Son is precious (1 Peter 2:4,6).
[4] The blood is precious (1 PETER 1:19).

The blood of Christ is costly and precious because it is God’s blood (Acts 20:28), for Deity became incarnate in humanity; therefore, it is highly honored by God the Father. It was not silver and gold coins (1 Peter 1:7) that set the Christians free from sin, but the blood of Christ.

Prepare

Greek Word Pronunciation: hay-toi-MAD-zo
Strong’s Number: 2090
Goodrich/Kohlenberger Number: 2286
Key Verse: “… Your salvation, which You have prepared … ” -- Luke 2:30, 31

Hetoimazo is a common verb in the New Testament, used approximately 40 times. Its most basic meaning is “to make ready” or “to prepare.” It is found primarily in the Gospels, frequently in regard to preparing dinner (Matthew 22:40), the Passover (Matthew 26:17), food (Luke 17:8), or the spices and perfumes for Christ’s body (Luke 23:56). In Matthew 3:3, John the Baptist proclaims, “make ready the way of the Lord.”

Many times, this verb is in the perfect tense, indicating something that God prepared in the past, with abiding, continuing results. In Matthew 25:34, Jesus is speaking of His Second Coming, in which He tells the Tribulation believers that they will inherit the millennial kingdom “prepared for you from the foundation of the world.” God’s permanent plans for His children from the beginning are displayed in various scriptures. Regarding who will sit on His right or left, “it is for those for whom it has been prepared by My Father” (Matthew 20:23). In Matthew 25:41, Jesus speaks of the “eternal fire prepared for the devil.” Four places in Revelation refer to something that God has prepared in time past that remain ready for the proper time in the future: (9:7) “horses prepared for battle”; (9:15) “angels, who had been prepared for the hour …”; (12:6) “woman .. had a place prepared by God …”; (21:2) “holy city … made ready as a bride …”; and in Hebrews 11:16, “… He has prepared a city for them.”

In Luke 1:17, John the Baptist was to “make ready a people prepared for the Lord.” [Note: Here, “prepared” is a different verb, kataskeuazo, meaning to build, construct, or create.] His job was to put people in a state of readiness for Christ. In 2 Timothy 2:21, believers are to purge themselves, to be “useful to the Master, prepared for every good work.” Sanctification in the heart is our preparation for God’s work for us. In 1 Corinthians 2:9, Paul speaks of “all that God has prepared for those who love Him.” The blessings of the gospel surpass the full comprehension of people, and are infinitely beyond all that man could know or experience without Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shall bestow in heaven.

Finally, in LUKE 2:30, 31, “… Your salvation, which You have prepared in the presence of all peoples. ” Simeon praised God for fulfilling His promise by bringing the Messiah, the source of salvation. In His eternal purposes and decrees, having chosen and foreordained Christ, that He should be the Savior of His people; and in the promises and prophecies of the Old Testament, God had sent Him in human nature, to work out the salvation He had chosen and called Him to, and He had undertaken.

Propitiation, Mercy

Greek Word Pronunciation: hi-las-MOS
Strong’s Number: 2434
Goodrich/Kohlenberger Number: 2662
Key Verse: “He Himself is the propitiation for our sins.” -- 1 John 2:2

Hilasmos carries the basic meaning of appeasement or atoning. In its verb, noun, and adjective forms, this word is found 8 times in the New Testament.

In Matthew 16:22, Jesus is telling the disciples what will soon happen to Him, and Peter responds, “God forbid it, Lord.” (The KJV/NKJ translates “be it far from Thee”; NIV, “never, Lord.”) He was saying, “Be merciful to thyself, and then no one else can be cruel to thee.” He would have Christ to dread suffering as much as he did. We are in error, if we measure Christ's love and patience by our own.

This word is translated 3 times as “mercy.” [Note: Other Greek words for “mercy” refer to compassion or subjective pity felt in witnessing misfortune. Propitiatory mercy is applied only to God.] In Luke 18:13, the tax collector says “be merciful to me, the sinner.” He is saying, “be propitious toward me through sacrifice; let an atonement be made for me. I am a sinner, and cannot be saved but in this way.” In Hebrews 8:12, God says “I will be merciful to their iniquities.” God pardons none but those to whom He is pacified, or rendered propitious by Christ. Hebrews 9:5 speaks of the “mercy seat.” (translated in NIV as “atonement cover.”) This refers to the golden cover of the ark, on which was sprinkled the blood of the sacrifice on the day of atonement. The mercy seat of the Tabernacle where God met man was called the propitiation. Christ is our mercy seat, where God meets us in mercy and forgiveness.

The remaining 4 verses all refer to Christ as our propitiation: Romans 3:25, “… whom God displayed publicly as a propitiation in His blood”; Hebrews 2:17, “to make propitiation for the sins of the people”; 1 John 4:10, “God sent His Son to be the propitiation for our sins”; and 1 JOHN 2:2, “He Himself is the propitiation for our sins” (NIV translates “atoning sacrifice”). Based on God’s nature of holy love, He has so dealt with sin that He can show mercy to the believing sinner in the removal of his guilt and the remission of his sins. Propitiation is Jesus Christ satisfying the holiness of God on the cross. He is the means by whom God shows the mercy of His grace to the believing sinner.

Provoke

Greek Word Pronunciation: paro-XU-no
Strong’s Number: 3947
Goodrich/Kohlenberger Number: 4236
Key Verse: “Love is patient, love is kind, ... is not provoked …” -- 1 Corinthians 13:4-5

Paroxuno primarily means “to sharpen” and was applied to the sharpening a knife or sword; then to sharpen the mind or temper of anyone; to excite, impel; then to spur on, to stimulate, to provoke. It is the root of the English word “paroxysm,” which refers to a sudden outburst of angry emotion. This word is used only 4 times in the New Testament -- twice as a noun and twice as a verb.

In Acts 15:39, “there occurred such a sharp disagreement” between Paul and Barnabas that they separated from one another, although from this dissension, God doubled the missionary effort.

Hebrews 10:24 uses this word in a positive manner: “let us consider how to stimulate (a noun, literally “a stirring up”) one another to love and good deeds.” The members of the Body must stir up each other’s religious affections and ministries. Christian living is directly related to the appreciation and encouragement of the faith of one’s fellow Christians.

In Acts 17:16, Paul’s spirit was “being provoked within him” as he observed the godless idolatry in Athens in the form of art and architecture.

Finally, in 1 CORINTHIANS 13:5, “love is patient, love is kind ... is not provoked …” This verb is in present tense, indicating that a believer is not continually irritable or easily angered. Paul uses this expression with a conscious eye on the tensions in the Corinthian church, where there had been a good deal of provocation. Matthew Henry says, “Where the fire of love is kept in, the flames of wrath will not easily kindle, nor long keep burning. Charity will never be angry without a cause. ... Anger cannot rest in the bosom where love reigns.”

Pursue

Greek Word Pronunciation: di-OH-ko
Strong’s Number: 1377
Goodrich/Kohlenberger Number: 1503
Key Verse: “Always seek after that which is good for one another." -- 1 Thessalonians 5:15

The verb, dioko, in classical Greek, was used for an animal pursuing its prey. Its basic meaning is to run after, follow, drive away, or persecute, frequently with the intention of doing harm. In the New Testament, the noun form, persecution, is used 10 times. The verb form appears approximately 45 times, and out of those, 14 are of a non-hostile usage. The majority of these times, the word is a command and in present tense, indicating ongoing zealous pursuit of activities in Christian faith. The NIV and NASB have a variety of translations, whereas the KJV routinely translates this word as follow.

In Luke 17:23, Jesus warned his disciples not to run after the false teachers that were to come. In 1 Peter 3:11, Peter quotes Psalm 34:14, “the one who desires life, must seek peace and pursue it.” In Hebrews 12:14, we are to urgently exhorted to pursue peace and sanctification. This was a favorite word of Paul to denote the pursuit of moral and spiritual ends. In Romans 9:30, 31, the reference is to Gentiles not pursuing righteousness, while Israel did pursue righteousness. In Romans 12:13,14, “practising (given to) hospitality,” the believers were to pursue hospitality with the same earnestness as their enemies pursued them. In Romans 14:19, we are to “pursue the things which make for peace” in the body of Christ, as opposed to pursuing things that cause quarrels. In 1 Corinthians 14:1, believers are exhorted to “pursue love, and desire spiritual gifts.” In Philippians 3:12-14, twice Paul uses the verb, translated as “press on.” It is the image of a Greek runner streaking down the race course, keeping up the chase, pressing on toward a fixed goal. In both 1 Timothy 6:11 and 2 Timothy 2:22, righteousness is to be pursued, as well as godliness, faith, love, patience, and meekness.

In 1 THESSALONIANS 5:15, we are exhorted to always seek that which is good for one another." This is the focus of our walk and our witness. Robert L. Thomas writes, “dioko is immeasurably more than half-hearted effort. It is eager expenditure of all one’s energies in doing good. Christians must endeavor diligently to produce what is intrinsically beneficial to others.”

Quiet

Greek Word Pronunciation: hay-su-KAD-zo
Strong’s Number: 2270
Goodrich/Kohlenberger Number: 2483
Key Verse: “Make it your ambition to lead a quiet life.” -- 1 Thessalonians 4:11

The Greek language uses three words that are generally translated as “quiet” or “silent.”

The first is phimao. This means literally “to close the mouth with a muzzle.” It is found in Matthew 22:34 when Jesus silenced the Sadducees; in Mark 1:25 when He commanded the demon to be quiet; and in Mark 4:39 when He commanded the sea to hush. Peter indicated in 1 Peter 2:15 that it is God’s will that, through Christians’ excellent behavior, they “silence the ignorance of foolish men.”

The second word is sigao, which is usually translated “silence.” The context determines the nature of the silence in different passages. It is not necessarily that speech is forbidden, but that discussion should be ceased, such as in Luke 9:36, where the disciples kept silent; they didn’t discuss with others what happened at the Transfiguration. In Luke 20:26, the chief priests were amazed at Jesus’ answer and became silent. Also in 1 Corinthians 14:34, the problem was aggressive women who were told to keep silent, since their conduct was contrary to biblical principle.

The third is our word above, hesuchazo. It refers to an absence of internal disturbance, a tranquility arising from within, and is used most of the time in regard to tensions and conflicts. It is not necessarily absence of words, but absence of controversial speech. In Luke 14:4, the Pharisees and lawyers kept silent to avoid confrontation. In Acts 11:18, those who previously “took issue” with Peter (in verse 2) “quieted down” in verse 18, to avoid confrontation. In Luke 23:56, the women rested. In 1 Timothy 2:11,12, “a woman must quietly receive instruction”; thus, she was not to speak in a way that violates her gender role, according to scripture. In our verse, 1 THESSALONIANS 4:11, “to lead a quiet life” is a one-word verb in present tense, meaning a continual, ongoing habit of life. Albert Barnes says: “Christians should be free from senseless controversies or offenses to God; to avoid all tumult and disorder; to calmly pursue their regular avocations, and to keep themselves from all the assemblages of the idle, the restless, and the dissatisfied.”

Rule

Greek Word Pronunciation: bra-BEU-oh
Strong’s Number: 1018
Goodrich/Kohlenberger Number: 1093
Key Verse: “Let the peace of Christ rule in your hearts." -- Colossians 3:15

The verb brabeuo refers to the activities of the umpire whose office at the games is to direct, arbitrate, and decide the contest. In the wider sense, it then came to mean “to order, rule, or control.” The noun form, brabeion, refers to a “prize” bestowed in connection with the games. In both the verb and noun forms, this word is employed by Paul four times in the New Testament.

Paul illustrates the racing technique in the Greek athletic games of the efforts put forth by the athletes in their endeavor to win the ultimate prize in 1 Corinthians 9:24, “Those who run in a race all run, but only one receives the prize” and Philippians 3:14, “I press on toward the goal for the prize of the upward call of God in Christ Jesus.”

In Colossians 2:18, Paul warns, “Do not let anyone keep defrauding (disqualify in NIV; beguile in KJV) you of the prize.” This is a compound verb. By adding the preposition kata onto the basic verb brabeuo, the word becomes “to give judgment against.” In this verse, it refers to false teachers who taught a doctrine of angelic mediation. Their purpose was to “trip up” the believers in their “race,” thus causing them to lose their reward. Lightfoot says, “The Christian’s career is the contest of the stadium ... Christ is the umpire, the dispenser of the rewards.”

In COLOSSIANS 3:15, Paul says, “Let the peace of Christ rule in your hearts.” Wherever there is a conflict of motives or impulses or reasons, the peace of Christ must step in and decide which is to prevail. As indicated by the present tense imperative, as members of the One Body of Christ, the saints are commanded to continually enjoy peace. This peace not only refers to individual tranquility of heart, but to peace among the members of the Body in relations to one another.

Sanctify

Greek Word Pronunciation: hagi-AD-zo
Strong's Number: 37
Goodrich/Kohlenberger Number: 39
Key Verse: “... those who have been sanctified by faith in Me …” -- Acts 26:18

Hagiazo is a verb form of a Greek word that is translated into four different English words: hallowed, holy, saint, and sanctify. The basic meaning is “to set apart for God, to make a person or thing the opposite of ‘common’.”

Hallowed is found in Matthew 6:9 and Luke 11:2, “hallowed be Thy Name.” God’s name is to be celebrated, venerated, and esteemed as holy everywhere. He is sanctified by Himself, by declaring Himself to be holy. And He is sanctified by others, when they fear Him, believe in Him, call upon His name, use it reverently, submit to His will, acknowledge His mercies, and regard His commands and ordinances.

Holy, in its various noun forms, is in reference to conduct befitting those separated to God in 1 Thessalonians 4:3; of God in Hebrews 12:10; and holiness of Jesus Christ which distinguished Him from mere human beings in Romans 1:4. Holy, as an adjective, indicates separation in moral and scriptural significance, from sin, and therefore consecrated to God, as sacred: of God the Father in Luke 1:49; the Son in Luke 1:35; the Spirit in Matthew 1:18; and of men in 1 Peter 1:15.

Saints, as used of believers, is not applied merely to persons of exceptional holiness, or to those having died, by exceptional acts of saintliness. 2 Thessalonians 1:10 refers to saints as “all who have believed.”

Sanctification is the state predetermined by God for believers, into which grace He calls them. Since every believer is sanctified in Christ Jesus (1 Corinthians 1:2), all believers are saints, sanctified or holy ones. Thus sainthood, or sanctification, is not an attainment. It is the state into which God, in grace, calls sinners, and in which they begin their course as Christians (see Colossians 3:12 and Hebrews 3:1). In ACTS 26:18, the verb is in perfect tense. It means that at the moment sinners put their faith in Christ, they became permanently cleansed of sin, separated from the world, and belong to God.

Search

Greek Word Pronunciation: eh-roo-NA-o
Strong's Number: 2045
Goodrich/Kohlenberger Number: 2236
Key Verse: “He who searches the heart knows what the mind of the Spirit is.” -- Romans 8:27

Ereunao generally means to “search after.” It was first used of animals in the sense of “to sniff out” with the nose, then of men in the sense of “to search,” especially of houses or possessions. Then it meant “to investigate a matter,” especially in the legal sense. In the New Testament, this verb appears 7 times. In John 5:39, Jesus tells the Jewish religious leaders who “search the Scriptures” that they have failed to see Him as the promised One. In John 7:52, the Sanhedrin tells Nicodemus to “search and see that no prophet arises out of Galilee.” They showed their arrogance and ignorance by not searching out the facts themselves. In 1 Peter 1:10-11, the prophets “made careful searches and inquiries, seeking to know” about the exact time when Christ would come to work out the salvation of His people. They searched their own Spirit-guided writings intently.

[Note: The final 3 verses each refer to a member of the Godhead as “searching.” In all 3 verses, the verb “searches” is in present tense, indicating the continual, ongoing attribute of omniscience of the Trinity.] In 1 Corinthians 2:10, “the Spirit searches all things, even the depths of God.” The Holy Spirit has an accurate and profound knowledge of the depth of God’s nature, and so is fully competent to make this revelation. Only the Spirit can reveal to believers God’s profound nature and plan of salvation. The Spirit knows all that God knows, Himself being God. In Revelation 2:23, Christ says to the corrupt Thyratira church, “I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts.” The design of the judgment will be so apparent it will convince all of His Omniscience. It is a full proof that He claims this attribute, Himself being God.

ROMANS 8:27 says that God who “searches the heart knows what the mind of the Spirit is.” Even though the Spirit’s words are not expressed, the Father knows what the Spirit is thinking. This is a clear statement on the Father’s omniscience and intimacy within the Trinity. There is nothing which more clearly pertains to God than the power of searching the heart, and nothing that is more constantly claimed by Him as His special prerogative. Matthew Henry says, “To the sincere Christian, nothing is more comfortable than that God searches the heart, for then He will hear and answer those desires which we want words to express.”

Set Apart

Greek Word Pronunciation: ah-fo-RID-zo
Strong’s Number: 873
Goodrich/Kohlenberger Number: 928
Key Verse: “Paul, a bond-servant of Christ ... set apart for the gospel of God …” -- Romans 1:1

This word is a compound word from apo (“away from”) and horizo (“to set bounds, to restrict”) [from which we get our word “horizon”]. Therefore, aphoridzo means “to separate, sever, cut off, ostracize or exclude,” often carrying with it an implication of divine determination.

In the Old Testament, the believing community existed as a nation that was socially and geographically separated from its pagan neighbors. Israel and the surrounding nations constantly had to be reminded of the distinction that God Himself had made. In the Septuagint, this word is used in Genesis 2:10 and 10:5 regarding river and coastlands being divided; Leviticus 10:15 as wave offerings (separations); many times in Leviticus in reference to leprosy victims being separated from the camps; Numbers 18:24 in giving tithes, as well as Ezekiel 45:13 and 48:9 of first-fruits being offered; and Deuteronomy 4:41 and Joshua 16:9 with cities being separated.

In the New Testament, this word appears only 10 times. In Galatians 2:12, Peter was separating himself from the Gentiles; 2 Corinthians 6:17, Paul quoted Isaiah 52:11 to “be separate,” regarding yoked relationships with unbelievers; Acts 13:2, the Holy Spirit commanded Barnabas and Saul to be set apart for Him; Acts 19:9, Paul took (separated) the disciples with him; Matthew 13:49, the angels separating evil men from righteous, and 25:32, God will separate the nations from one another as a shepherd separates sheep from goats; and Luke 6:22, in the Beatitude, “blessed are you when people ... exclude/ostracize you …” In Galatians 1:15, God set apart Paul before he was born.

Finally, in ROMANS 1:1, Paul was set apart from all mankind for a specific purpose by God for his apostleship. It should be noted that in this instance, the verb is in the perfect tense, meaning it is a past completed action having present results, giving the idea of permanency. The past act of God in separating Paul to one thing, the gospel, finds its results in his permanent position as a person separated to one thing

Share, Partake

Greek Word Pronunciations: koi-no-NAY-oh // me-TEK-oh
Strong’s Numbers: 2841 // 3348
Goodrich/Kohlenberger Numbers: 3125 // 3576
Key Verse: “since the children share in flesh and blood, He Himself also partook of the same.” -- Hebrews 2:14

Two verbs in the New Testament are used interchangeably as “partake” or “share.” The first is koinoneo, which means “to have a share in common with someone else.” Our word “communion” comes from this same root word. It appears 8 times in the New Testament. It is translated as contributing, in Romans 12:13, and in 2 John 1:11, it is participates. The other verses all translate as share (Romans 15:27; Galatians 6:6; Philippians 4:15; 1 Timothy 5:22; and 1 Peter 4:13).

The other word is metecho, which is a compound of meta (“to hold”) and echo (“with”) It also appears 8 times in the New Testament. In Hebrews 5:13, it is translated as belongs. In 1 Corinthians 9:10, 12; 10:17, 21, 30; and Hebrews 5:13, it is translated as share or partake.

In HEBREWS 2:14, “the children share (koinoneo) in flesh and blood …” The children are human beings, subjects of redemption in Christ. Individuals of the human race have flesh and blood in common with one another. [Note: A distinction should also be made in the tenses of the verbs in this verse. Here, the verb share is in perfect tense, indicating that human beings have always in the past and will always continue to share in flesh and blood with each other.]

“He Himself partook (metecho) of the same.” Christ took hold of human nature without its sin in the incarnation, and held it to Himself as an additional nature, thus associating Himself with the human race in its possession of flesh and blood. He took to Himself [once, as indicated by the aorist tense verb] something with which, by nature, He had nothing in common.

Koinoneo marks the characteristic sharing of the common fleshly nature as it pertains to the human race at large, whereas metecho speaks of the unique fact of the incarnation as a voluntary acceptance of humanity. The Son of God united with Himself something that was not natural to Him. He became incarnate that He might die, thus breaking the power of the one who had the dominion of death.

Signs

Greek Word Pronunciation: say-MI-on
Strong’s Number: 4592
Goodrich/Kohlenberger Number: 4956
Key Verse: “Many other signs therefore Jesus also performed in the presence of the disciples …” -- John 20:30

[SEE: Miracles overview]

The Greek word semeion literally means “sign,” “mark,” or “token.” It is often used of miracles as signs of divine authority. It is a description from the standpoint of the message taught. It is valuable not for what it is, but rather for what it points toward. It is a miracle with a special lesson tied to it.

In the Septuagint (Exodus 3:12, 4:8, 30), Moses is said to have performed signs when accomplishing the tasks assigned to him by God. In Deuteronomy 4:34 and 6:22, powers (miracles), wonders, and signs are all used together in one sentence.

In the New Testament, this word is used 77 times. In contexts dealing with the apostles, the signs attested that these individuals were genuine messengers of God (Hebrews 2:3,4). The signs conveyed to witnesses the stamp of the presence and power of God in the apostle (Matthew 12:38; John 2:18, 23; 3:2; Acts 14:3). An instance of signs, wonders, and powers being used all together is in 2 Corinthians 12:12. In contexts dealing with Jesus, it is evident that the signs are to be considered as objective pointers to His identity as the promised divine Messiah. The apostle John wrote in his gospel about seven miracles of Jesus, and in each case, he called them signs (John 2:6-11, 23; 4:47-54; 6:2, 11-14; 9:13-16; and 11:43-47).

Miracles were the seals by which God authenticated the miracle-worker Himself.

Snare

Greek Word Pronunciation: pa-GIS
Strong’s Number: 3803
Goodrich/Kohlenberger Number: 4075
Key Verse: “But those who want to get rich fall into temptation and a snare … ” -- 1 Timothy 6:9

This noun comes from pegnumi, meaning “to fix, fasten, make fast and firm, fasten together, construct, build.” Another derivative is pagideuo, meaning “to lay snare for, trap.” The noun, pagis, signifies a net, snare, spring, or pit dug in the ground filled with sharp stakes, and slightly covered over. It is found 5 times in the New Testament.

In Luke 21:34, Jesus warns His disciples to be ready at all times to anticipate His coming; also against the worries of life weighing people down so that “that day will not come on you suddenly like a trap.” Here He likens it to a snare. Birds are caught by a snare or net. It is sprung on them quickly, and when they are not expecting it. When we are called to meet our Lord, all such anxious and worldly cares would cause Him to be the furthest thing from our thoughts.

In Romans 11:9, Paul has been speaking of the fact that Israel is not cast away, but in regard to those who have become hardened (quoting Psalm 69:22), “David says, ‘let their table become a snare and a trap’ …” In this instance, the word “trap” is from the Greek word theras, meaning anything by which wild beasts are taken in hunting. The word “snare” more properly refers to birds. This prediction is applied to the enemies of Christ, meaning that their enmity shall react upon and injure themselves.

Twice, Paul cautions Timothy about Satan’s snare. In 1 Timothy 3:7, an overseer “must have a good reputation outside the church, so that he will not fall into reproach and into the snare of the devil.” Satan likes nothing better than to disgrace God’s work and God’s people by trapping church leaders in sin before a watching world. In 2 Timothy 2:26, Paul refers to brethren who have fallen into false teaching. Ministers are to treat them with patience and gentleness so that “they may come to their senses and escape from the snare of the devil …” False teaching entangles men and they become “intoxicated” with errors and heresies. But God in His grace often salvages the situation through the Christlike ministry of His servants.

In 1 TIMOTHY 6:9, Paul warns about “those who want to get rich fall into temptation and a snare …” Paul contrasts the proper attitude of contentment with its opposites. Those who have the unending desire for riches become so entangled, that they cannot easily escape. Satan sets special snares for preachers, since love of money is characteristic of false teachers. The grasping after riches can choke off spiritual fruitfulness.

Spotless

Greek Word Pronunciation: AH-spi-los
Strong’s Number: 784
Goodrich/Kohlenberger Number: 834
Key Verse: “… be diligent to be found by Him in peace spotless and blameless.” -- 2 Peter 3:14

Aspilos is an adjective, derived from the word spilos, meaning “spot” and the privative “a”, signifying “without.” Thus, the most basic meaning is “free from spot, unblemished, or pure.” In 1 Peter 1:19, the reference is to the blood of Christ, “… as of a lamb unblemished and spotless.” In this verse “unblemished” is amomos, used metaphorically to indicate the absence of internal blemish, and aspilos, that of external spot. Old Testament saints sacrificed lambs to atone for their sins, but New Testament believers have had their sins expunged. In the Old Testament, the sins were covered, awaiting the actual payment and satisfaction that only the Son of God and Son of Man could make via His payment on the cross. Though very man, He remained pure in Himself (“without blemish”), and uninfected by any impression of sin from without (“without spot”), which would have unfitted Him for being our atoning Redeemer.

In 1 Timothy 6:14, Paul tells says to “keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ.” The sense is, that he would discharge his ministerial function with all faithfulness and purity; that he would sincerely, and without any adulteration, preach the pure Gospel of Christ; and that he would so behave in his life and conversation, that his ministry might not be justly blamed by men, or he be rebuked by the church here, or by Christ hereafter.

By the Church‘s union with Christ, James 1:27 says that we are to keep ourselves “unstained by the world.” We are to keep ourselves unpolluted, in contrast with moral filth (1:21). The world’s trials and temptations will not topple one who is anchored in God’s truth and is applying that truth to his life. True faith means nothing if we are contaminated with the world’s values.

Finally, in 2 PETER 3:14, we are told to “be diligent to be found by Him in peace, spotless and blameless …” False teachers are blots (spilos) and blemishes, but believers are to make it their business to be morally clean, like Christ the spotless One. This is the practical result of the implantation of the divine nature in the members of God’s family. It is the ringing encore to the symphony of grace described in 1:5-7.

Strive

Greek Word Pronunciation: ah-go-NID-zo-mai
Strong’s Number: 75
Goodrich/Kohlenberger Number: 76
Key Verse: “I have fought the good fight …” -- 2 Timothy 4:7

Our English word “agonize” comes directly from this Greek verb, agonizomai. The root of the word is the noun agon, meaning “struggle,” “contest,” or “opposition.” That is how it is usually translated in Philippians 1:30, Colossians 2:1, 1 Thessalonians 2:2, Hebrews 12:1, and 1 Timothy 6:12 and 2 Timothy 4:7. Literally, the noun means “a gathering.” But since the main gatherings in the Greek-Roman world were for athletic contests, the word came to be applied to the contests themselves. The present day football game is a fair example of the terrific struggle for supremacy in the Greek athletic games. Thus, the verb means “to contend for a prize” or “to compete in an athletic contest,” can accurately be translated as “intense struggling or wrestling.”

Agonizomai appears only seven times in the New Testament. In 1 Corinthians 9:25, it is used in competing in public games. In John 18:36, it is to fight or engage in conflict. More often, it is used metaphorically to “contend with perseverance.” The Lord Jesus Christ issued a command in Luke 13:24 to strive to enter by the narrow door. According to Ralph Earle, “the struggle for the kingdom of heaven allows no indolence, indecision or relaxation; the door is so narrow, we cannot take our worldliness with us, thus the struggle.” In 1 Timothy 6:12, Paul issues a command to Timothy to fight the good fight of faith. In Colossians 4:12, Epaphras was always laboring in his prayers. In Colossians 1:29, Paul is constantly striving according to God’s power for others’ salvation. Paul throws in everything and sacrifices himself for the salvation of the people of God.

And finally, in 2 TIMOTHY 4:7, Paul says that he has fought the good fight. In this instance, the verb is in the perfect tense, indicating an action completed in past time with present results. Paul fought his fight with sin to a finish and was resting in a complete victory. What a happy ending to a strenuous, active, heroic life. Wuest said that "if we Christians would live our Christian lives and serve the Lord Jesus with the intensity of purpose and effort that is put forth in a football contest, what God-glorifying lives we would live."

Sufficient

Greek Word Pronunciation: ar-KAY-oh
Strong's Number: 714
Goodrich/Kohlenberger Number: 758
Key Verse: “My grace is sufficient for you.” -- 2 Corinthians12:9

Several different Greek words are translated as “to be content” or “sufficient.” They generally have the idea of being well-pleased, self-sufficient, or competent. The definition of arkeo carries the idea of “to ward off; resist, be strong enough.” Hence, the idea is that of something being strong enough to defend against any danger. Arkeo is not an adjective, but a verb, indicating sufficiency to “ward off” adverse consequences. This word appears 8 times in the New Testament.

In Matthew 25:9, in regard to the 10 virgins, the prudent 5 indicate that there will not be enough oil for all (to ward off the “shut wedding door”). In John 6:7, Jesus tested Philip in regard to how much bread could be bought for 200 denarii. Philip answered that the money was not sufficient (to ward off hunger of 5,000 people). In 3 John 1:10, Diotrephes was not satisfied with merely talking against others, but trying to put them out of the church. In John 14:8, Philip said to Jesus, “show us the Father, and it is enough.” As Christ was introducing a new law, Philip wished to have an additional manifestation of God. He thought this would “ward off” any doubt or other adverse conditions Philip felt about not seeing God. Three verses (Luke 3:14; 1 Timothy 6:8; and Hebrews 13:5) all have to do with being content (warding off covetousness) with what we have, in terms of money, food and clothing, not desiring more.

In 2 CORINTHIANS 12:9, Paul says that Christ told him, “My grace is sufficient for you.” The verb is in present tense, indicating God’s constant availability of grace. His grace is able to ward off Satan’s attacks on Paul. The infliction was not removed, but there was a promise that the favor of Christ would be shown to him constantly, and that he would find His support to be ample. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify Himself. His strength is made perfect in our weakness.

Sure

Greek Word Pronunciation: as-fa-LES
Strong's Number: 804
Goodrich/Kohlenberger Number: 855
Key Verse: “This hope we have as an anchor of the soul, both sure and steadfast.” -- Hebrews 6:19

This word comes from sphallo, meaning “to trip up; to totter; to reel.” The “a” prefix means “not”; thus, its meaning is “not liable to fall; security against error; certain.”

The verb, asphalizo, is found in Matthew 27:64-66 regarding the guards being told to make secure the grave of Jesus; and in Acts 16:24, Paul and Silas having their feet fastened in stocks.

The various forms of noun, adverb, and adjective, are used ten times in Scripture. In Acts 5:23, the jail is locked quite securely. Mark 14:44 speaks of Jesus being led away under guard, and Acts 16:23 refers to the jailer of Paul and Silas being told to guard them securely.

Luke tells Theophilus, in Luke 1:4, that he may know the exact truth about what he has been taught. There is certainty in the gospel of Christ. In Acts 21:34, 22:30, and 25:26, people are trying to “learn the facts,” “to know for certain,” and of “nothing being definite.”

The reference in 1 Thessalonians 5:3 is to unbelievers during the Tribulation saying “peace and safety.” In Philippians 3:1, Paul writes to the church that it is no trouble for him to repeat doctrinal instruction as “it is a safeguard” for them. It would contribute to their security as Christians.

In the key verse, HEBREWS 6:19, the two adjectives, sure and steadfast, are almost synonymous. Hope accomplishes for the soul the same thing which an anchor does for a ship, making it fast and secure. It is permanent and can never be lost, and it is still more sure and steadfast by virtue of what it is fixed upon, the person, blood, and righteousness of Christ. Matthew Henry says, “it is an anchor that is cast upon the Rock of Ages.”

Swallow

Greek Word Pronunciation: kata-PI-noh
Strong’s Number: 2666
Goodrich/Kohlenberger Number: 2927
Key Verse: “Death is swallowed up in victory.” -- 1 Corinthians 15:54

Katapino is a compound word in Greek, comprised of kata (“down”), and pino (“to drink”). Therefore, the literal meaning is to drink down, to gulp, to cause the complete and sudden destruction of someone or something. This word can be found 36 times in the Septuagint. For example, in Exodus 7:12, regarding Pharaoh’s magicians, Moses said that “Aaron's staff swallowed up their staffs.” In Jonah 1:17, “the Lord appointed a great fish to swallow Jonah.”

In the New Testament, this verb appears seven times. In Matthew 23:24, the reference is to those “who strain out a gnat and swallow a camel.” In 2 Corinthians 2:7, Paul wrote of a repentant church member, and exhorted the church to “forgive and comfort, otherwise such a one might be overwhelmed by excessive sorrow.” Katapino was used in Greek writings to describe engulfing waves. The image here is of the disciplined person drowning in sadness.

Hebrews 11:29 makes reference to the Egyptians being drowned in the Red Sea, and in Revelation 12:16, “the earth opened its mouth and drank up the river which the dragon poured out of his mouth.”

In 1 Peter 5:8, “the devil prowls around ... seeking someone to devour.” This “lion” waits in the bushes for Christians with their guard down. He doesn’t just want to paw at his victims and scratch them, but he wants to “chew them up” and “swallow them down,” seeking to devour them completely by destroying their faith so completely that they wholly cease from walking dynamically with God.

As 2 Corinthians 5:4 says, “what is mortal will be swallowed up by life,” and 1 CORINTHIANS 15:54, “death is swallowed up in victory” -- Adam Clarke says, “Death is personified and represented as a devouring being, swallowing up all the generations of men; and by the resurrection of the body and the destruction of the empire of death, God is represented as swallowing him up; or that eternity gulps him down; so that he is endlessly lost and absorbed in its illimitable waste. This is the final overthrow of the king of Terrors.”

Take, Catch

Greek Word Pronunciation: har-PAD-zoh
Strong’s Number: 726
Goodrich/Kohlenberger Number: 773
Key Verse: “… no one will snatch them out of my hand.” -- John 10:28

This verb, harpadzo, appears 14 times in the New Testament and denotes seizing and bearing away as a robber does his prey, thus, taking by force. The noun and adjective forms have to do with "pillage" or "spoilage"; or being a "swindler" or "robber." In the NASB, the translation take by force is found 3 times: In Matthew 11:12, referring to men taking the kingdom by force; in John 6:15, Jesus knowing that men wanted to take Him by force to make Him king; and in Acts 23:10, with men wanting to take Paul by force.

In Matthew 12:29, the reference is to plundering a house.

The translation "caught up" is found in three verses: in 2 Corinthians 12:2 and 4 about a man who was caught up to Paradise; Revelation 12:5, regarding the man-child Christ being caught up to God; and 1 Thessalonians 4:17, in regard to the believers in the rapture being caught up to meet the Lord in the air. This implies the application of forceful external power of God.

The remaining verses use the translation to snatch (in KJV, it is catch, pull, or pluck): John 10:12 refers to a wolf snatching the sheep; Matthew 13:19 refers to Satan snatching away the word of the kingdom. Acts 8:39 reveals that the Spirit snatched Philip away; and in Jude 1:23 of snatching persons who were deceived by false teachers out of the fire, referring to seizing a person by the most vigorous effort, by stern preaching.

In the key verses of JOHN 10:28, 29, Jesus promises that no one will snatch believers out of His hand or out of the Father’s hand. Just as Psalm 95:7 refers to believers as the “sheep of His hand,” and the hands of Christ have laid the foundations of the universe and hold all things together, it is then true that no one can be plucked out of these hands. The sheep have a double security, being in the hands of both Christ and the Father of Christ. They can no more be plucked out of the hands of the one, than of the other.

Take Courage

Greek Word Pronunciation: thar-SAY-oh
Strong’s Number: 2293
Goodrich/Kohlenberger Number: 2510
Key Verse: “In the world you have tribulation, but take courage, I have overcome the world.” -- John 16:33

Tharseo has the basic sense of “to dare; to be bold; to trust in something or someone,” and then, “to be of good courage, to be cheerful,” or “to be confident.” An example in the Septuagint is found in Proverbs 31:11, “the heart of her husband trusts in her.”

In the New Testament, the verb is used only seven times. It is always a command. In all but one instance, it is a summons on the lips of the Lord Jesus. (In Mark 10:49, others are telling the blind man to take courage because “He is calling you.”) Men are summoned to “take courage” in respect to what Jesus gives them or is to them. Behind the summons lies the claim of Jesus to give the necessary assurance in His life and work. The Gospel of Jesus chases away anxiety and distress.

In Matthew 9:2, Jesus tells the paralytic to take courage because “your sins are forgiven.” In Matthew 9:22, Jesus tells the woman with a hemorrhage to take courage because “your faith has made you well.” In Matthew 14:27 (and Mark 6:50), when He is walking on water, He tells His disciples to take courage because “it is I, do not be afraid.” [Note: In the Greek, the words “it is I” are literally “I am,” the same language used by Jesus in John 8:58, “Before Abraham was, I am.” It is the “I AM” who is coming to you.] In Acts 23:11, the exalted Lord comes to Paul in prison, telling him to take courage, because Paul’s hope of going to Rome is not in vain.

Finally, in JOHN 16:33, Jesus tells the disciples to take courage because “I have overcome the world.” Lawrence Richards says: "when discouraged or frightened by what we face, 'take courage' is a reminder that in Christ we can abandon negative attitudes and face life with a confident, optimistic attitude that disposes us to act in faith."

Temple

Greek Word Pronunciation: na-OS
Strong’s Number: 3485
Goodrich/Kohlenberger Number: 3724
Key Verse: “Do you not know that your body is a temple of the Holy Spirit?” -- 1 Corinthians 6:19

Two Greek words are both translated by the one word temple. Each has a distinctive meaning and refers to a particular thing. Hieron comes from a word meaning “holy, hallowed, consecrated,” and was used of earthly things devoted or dedicated by man to a god. It was later used in the New Testament to designate the temple at Jerusalem. It includes the entire sacred enclosure with its porticos, courts, and other subordinate buildings. It is never used figuratively. Naos referred to the inner sanctuary, composed of the Holy of Holies and the Holy Place. Only priests could lawfully enter. Naos was used among heathen to denote a shrine containing the idol (Acts 17:24; 19:24). When referring to the Jerusalem temple, Josephus, Philo, the Septuagint, and the New Testament always distinguished hieron from naos. After describing the building of the naos by Solomon, Josephus wrote: “Outside the temple (naos) he constructed a sacred enclosure (hieron) in the form of a square.”

Zacharias entered the naos to burn incense (Luke 1:9), the Holy Place where the altar of incense stood. The people were “outside” in the hieron. Christ taught in the hieron (Matthew 21:23), in one of the temple porches, also expelling money changers from the hieron, the court of the Gentles (Matthew 21:12). Judas portrayed his defiance and despair by entering into the naos itself (Matthew 27:5) which was reserved for priests alone and casting down before the priests the accursed blood money. It was the veil of the naos, the curtain separating the Holy of Holies from the Holy Place, that was torn at the time of Christ’s death (Matthew 27:51). The man of lawlessness takes his seat in the naos of God (2 Thessalonians 2:4). In every instance where temple is referred to in the book of Revelation, the word is naos. Christ spoke of the naos of His body (Matthew 26:61), just as Paul spoke of the body of Christians as the naos (1 Corinthians 3:16; 6:19), the inner sanctuary of the Holy Spirit. Jamieson, Fausset & Brown says: “The unseen, but much more efficient, Spirit of God in the spiritual temple now takes the place of the visible Shekinah in the old material temple. The whole man is the temple; the soul is the inmost shrine; the understanding and heart, the holy place; and the body, the porch and exterior of the edifice.”

Train, Exercise

Greek Word Pronunciation: gum-NAD-zoh
Strong’s Number: 1128
Goodrich/Kohlenberger Number: 1214
Key Verse: “Discipline yourself for the purpose of godliness.” -- 1 Timothy 4:7

Gumnadzo is a transliteration from which we get our English words “gymnasium” and “gymnastics.” The meaning is to train in gymnastic discipline, to exercise vigorously, in any way, the body or the mind. In order to be successful, the natural athlete must be in peek physical and mental shape. This is accomplished by establishing a daily routine in order to discipline himself to endure the rigors of the race. Likewise, the spiritual athlete must follow a rigorous disciplined routine in study and meditation upon the Scriptures. Spiritual development does not happen by chance.

This verb is found only four places in the New Testament and is routinely translated as "train" or "exercise." In only one of these verses does it carry a negative connotation. In 2 Peter 2:14, the reference is to the “cursed” false teachers who had lived in a state of covetousness for so long that their heart condition of greed was permanent; they had trained themselves at being greedy, were filled with immorality, and they were leading Christians away from the faith.

The remaining verses establish the fact that this training in spiritual growth has a three-fold sense of purpose. Hebrews 5:14 speaks of habitual use of the perceptive senses being vigorously trained. The purpose is ability to discriminate between good and evil teaching. Hebrews 12:11 refers to those who have been trained by God’s discipline, with the purpose of producing the peaceful fruit of righteousness. In both of these instances, the verb is in perfect tense, indicating a past action, with continuing effects. The hard work of spiritual training has the permanent effects of discernment and righteousness.

Finally, in 1 TIMOTHY 4:7, Paul tells Timothy to discipline himself for the purpose of godliness. This verb is a command, and it is in the present tense, which indicates ongoing habitual personal responsibility on Timothy's part. Thus, the healthy spiritual athlete receives eternal benefits, as well as ability to benefit other believers in becoming godly Christians.

Transform

Greek Word Pronunciation: meta-mor-FA-oh
Strong's Number: 3339
Goodrich/Kohlenberger Number: 3565
Key Verse: “And do not be conformed to this world, but be transformed by the renewing of your mind.” -- Romans 12:2

Two Greek words are translated as “transform, disguise, masquerade, or change,” depending on the English translation.

Metaschematizo is a compound verb comprised of meta, implying change, and schema, “a figure, fashion,” having to do with appearance. The use in 2 Corinthians 11:13, 14, and 15 is regarding false apostles, Satan, and his servants who disguise themselves (the NIV translates this as masquerade). They take on an outward appearance, but there is no internal change. A positive use is found in Philippians 3:21 of Jesus “Who will transform” our bodies into conformity with His. This indicates a change in the body that is outward and will take the form of His glorified body as was seen at the Transfiguration. The emphasis is on outward change.

Our key word metamorphoo emphasizes a total change from the inside out. This is also a compound verb comprised of meta, implying change, and morphe , meaning “form,” having to do with the special or characteristic form or feature of a person or thing. Our English word “metamorphosis” comes from this word. In Matthew 17:2 and Mark 9:2, the reference is to Jesus being transfigured. His disciples saw Him as He will be when He returns visibly to establish His kingdom. In 2 Corinthians 3:18, “we all ... are being transformed into the same image ... as from the Lord, the Spirit.” The transformation refers to an invisible process in Christians in which they undergo an unceasing and progressive spiritual change in the image of Christ, by the Spirit.

In the key verse, ROMANS 12:2, “... do not be conformed to this world, but be transformed by the renewing of your mind …,” the present passive verb indicates that a person cannot bring about a change by his own activity. As your mind is being made new by the spiritual input of God's Word, prayer, and Christian fellowship, your lifestyle is continually being transformed.