Explain, Declare

Greek Word Pronunciation: ex-ay-GAY-oh-mai
Strong’s Number: 1834
Goodrich/Kohlenberger Number: 2007
Key Verse: “… the only begotten God, who is in the bosom of the Father, He has explained Him.” -- John 1:18

Exegeomai is a compound word of ek, meaning “out” or “forth” and egeomai, meaning “to lead the way.”

The noun form of this word was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites, later coming to mean a spiritual director. In the Septuagint, the word is used of magicians of Pharaoh’s court in Genesis 41:8 and 24, and the verb is used of teaching or interpreting concerning leprosy in Leviticus 14:57.

This verb appears 6 times in the New Testament. Five times, in Luke 24:35, and Acts 10:8; 15:12, 14; and 21:19, the verb is consistently used as “relating, declaring, telling, or describing,” as in a narrative. In JOHN 1:18, however, the word is translated as explained or made known. According to Wuest: “God the Son, in His incarnation, led the Father out from behind the curtain of His invisibility into full view.”

The term “exegesis” comes into the English language with the definition of a method of Bible study in which we fully explain every detail of the text. Jesus Christ, in His incarnation, fully explained in finite terms, so far as finite minds can grasp, all the details of the Person of God the Father. He said, “He that hath seen Me hath seen the Father.” Thus, Jesus Christ is the exegesis of God.

Finish

Greek Word Pronunciation: te-LEH-oh
Strong's Number: 5055
Goodrich/Kohlenberger Number: 5464
Key Verse: “It is finished.” -- John 19:30

Teleo means “to finish, complete, conclude. Papyri receipts for taxes have been recovered with this word written across them, meaning “paid in full.” This word appears 28 times in the New Testament, with different translations as accomplish, finish, complete, and fulfill.

In Matthew and Mark, several times the reference is “Jesus had finished” parables or teachings. Matthew 17:24 and Romans 13:6 refer to those who “pay taxes.” Romans 2:37 refers to a person who “keeps the Law.” There are 8 occurrences in Revelation regarding God Who finished/fulfilled/completed His purposes. In Luke 12:50, Jesus refers to the baptism He must undergo, and His distress “until it is accomplished.” Luke 18:31 and 22:37, John 19:28, and Acts 13:29, all relate to the things which are to occur in fulfillment of Old Testament prophecies written of Christ. In 2 Corinthians 12:9, Christ said to Paul, “My grace is sufficient for you, for power is perfected in weakness.” Human weakness opens the way for more of Christ’s power and grace. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests His power to uphold, and imparts His purest consolations. In Galatians 5:16, Paul says, “walk by the Spirit, and you will not carry out the desire of the flesh.” The only way to overcome bringing to fulfillment the corrupt desires and propensities of our nature, is by submitting to the influences of the Holy Spirit. In 2 Timothy 4:7, Paul says that he has “finished the course…” He has come up to the goal, and he now concluded his work was done, and his warfare accomplished. James 2:8 refers to “fulfilling the royal law” of loving your neighbor as yourself. God’s royal law of love reigns supreme and is the sum and essence of the Ten Commandments.

In the key verse, JOHN 19:30, as Christ hung on the cross, having lived a sinless life, having paid the penalty for our sins, Jesus uttered His last words before dying, “It is finished.” His redemptive work was completed. The perfect tense of this word describes Jesus’ act as “it has been finished and stands complete, forever done.” Because Jesus fully completed His task, the ongoing effects are that sinners are offered the free gift of salvation so that they can be with Him forever.

Fitting, Proper

Greek Word Pronunciation: PRE-po
Strong’s Number: 4241
Goodrich/Kohlenberger Number: 4560
Key Verse: “For it was fitting for us to have such a High Priest …” -- Hebrews 7:26

Prepo is a verb that means “to be conspicuous, to tower up, to be distinguished,” that is, to be suitable or proper. The KJV translates the word as becometh.

Paul uses this word in speaking of appropriate behavior for women, for Ephesian Christians, and for Timothy and Titus. In 1 Corinthians 11:13, Paul says “… is it proper for a woman to pray to God with her head uncovered?” It would be disgraceful for Christian women to conform to heathen priestesses, so Paul appeals to their sense of honor and decency. In 1 Timothy 2:10, Paul wishes women to wear clothing “as is proper” for professing Christians, since it is not appropriate for them to wear such ornaments as would indicate that the heart is supremely attached to worldly things. In Ephesians 5:3, Paul implores them to refrain from immoral behavior “as is proper among saints.” As Christians are regarded as holy, these sins should not be part of their behavior. In Titus 2:1, Paul commands Titus to “speak the things which are fitting for sound doctrine.” These should be spoken out plainly, and frequently insisted upon, for the honor of God and the service of one another. In Matthew 3:15, Jesus said to John, “… it is fitting for us to fulfill all righteousness.” Jesus was showing forth a perfect obedience, and setting a perfect example. It “became” Him to submit to the institution of baptism, and it “became” John to administer it to Him. In Hebrews 2:10, the writer says “it was fitting” for God, suitable to Him, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.

In HEBREWS 7:26, “it was fitting for us to have such a high priest …” It was suited to our condition. We need not only One who ever lives, but One who is perfectly holy, and who has no need to bring an offering for Himself, and all the merit of whose sacrifice, therefore, may be ours. Such a High Priest we have in the person of the Lord Jesus. He is exactly fitted to man. He is benevolent, and pities our woes; wise, and He is able to enlighten our ignorance; compassionate, and ready to forgive our faults. He has made such a sacrifice as was necessary to put away our guilt, and offers such intercession as we need to have offered for us in order that we may be preserved from falling.

Forgive

Greek Word Pronunciation: ah-FEE-ay-mee
Strong's Number: 863
Goodrich/Kohlenberger Number: 918
Key Verse: “Your sins have been forgiven you for His name's sake.” -- 1 John 2:12

Two Greek words are used to translate the word “forgive.” The first is charizomai, from the word charis, which means “grace.” This word appears 27 times in New Testament. It means “to bestow a favor unconditionally; to show one’s self gracious, kind, benevolent; or to grant forgiveness, to pardon.” Believers are to forgive each other the way Christ has forgiven us, as found in Ephesians 4:32, Colossians 2:13 and 3:13. Charizomai indicates being gracious toward someone.

By contrast, our word, aphiemi, means “to send away.” It is used approximately 150 times in the New Testament, and is found almost exclusively in the gospels. The variety of translations are found in: 1 Corinthians 7:11, “husband should not divorce his wife”; Matthew 4:11, “the devil left Him”; Matthew 13:30, “allow both to grow together”; Matthew 27:50, “Jesus yielded up His Spirit”; Mark 7:8, “neglecting the commandment of God”; Mark 15:37, “Jesus uttered a loud cry”; and Romans 1:27, “men abandoned natural function of the woman.”

When the word is used of forgiving, it is in regard to forgiveness of (a) debts [Matthew 6:12]; (b) trespasses [Matthew 6:14]; (c) blasphemies [Matthew 12:31]; (d) lawless deeds [Romans 4:7]; (e) wickedness [Acts 8:22]; and (f) sins. There are approximately 10 places in scripture where sins are forgiven. In Luke 5:20, and the key verse, 1 JOHN 2:12, “your sins have been forgiven you,” the verb is in the perfect tense, indicating that our sins have been put away from us permanently. Our sins were put away at the cross, with the abiding result that they are never more remembered against us.

Give Thanks

Greek Word Pronunciation: eu-xa-ris-TAY-oh
Strong’s Number: 2168
Goodrich/Kohlenberger Number: 2373
Key Verse: “In everything give thanks; for this is God’s will for you in Jesus Christ.” --1 Thessalonians 5:18

Three verbs are translated as “give thanks” in the New Testament. The first (anthomologeomai) means “to utter mutually the same things”; thus spoken of two parties, to confess or profess publicly. It is found only once, used of Anna in Luke 2:38, “and she gave thanks the Lord.” The second word (exomologeo) signifies “to make acknowledgment,” whether of sin (to confess), or in the honor of a person. This is the significance in the Lord’s address to the Father, “I praise You” (Matthew 11:25; Luke 10:21). He is saying, “I make thankful confession” or “I make acknowledgment with praise.”

The most common verb is eucharisteo, found 37 times in the New Testament. This compound word is comprised of eu, meaning “well,” and charizomai, “to give freely,” denoting gratitude and thankfulness. One negative use is found in Romans 1:21, that “though they knew God, they did not honor Him as God, or give thanks, but they became futile in their speculations, and their foolish heart was darkened.” the effect of ingratitude is to render the heart hard and insensible. Christ consistently gave thanks to His Father, as an example for believers to follow. Paul also admonished believers to be thankful to God in Ephesians 5:20, Colossians 1:12 and 3:17, and 1 THESSALONIANS 5:18. We have been called from the kingdom of darkness to the kingdom of light by the special mercy of the Father who had provided the plan of salvation, and His Son sent to redeem us. If we have a heart overflowing with gratitude to God for His mercies, we are likely to perform our duties with the most cheerful fidelity. It is God’s will that we find joy in prayer in Christ Jesus in every condition of life. Thanksgiving is the expression of joy Godward, and is therefore the fruit of the Spirit (Galatians 5:22).

Good

Greek Word Pronunciation: kres-TOS
Strong’s Number: 5543
Goodrich/Kohlenberger Number: 5982
Key Verse: “… if you have tasted the kindness of the Lord.” -- 1 Peter 2:3

Three Greek words in the New Testament are all generally translated as the adjective “good.” The first is kalos, which means something free from defects, and beautiful. The second is agathos, referring to moral excellence, something that is worthy of admiration.

The third is our word chrestos, which means something that is useful, profitable, or serviceable, later broadening to include kindness, goodness of heart. It focuses more on the practical outworking of goodness, being eager to make itself helpful or available for serving others. Luke 5:39 refers to old and new wine, that the “old is good enough.” Jesus is noting the difference between His way and the Pharisees’ way. They thought their old way was better. 1 Corinthians 15:33 warns, “Do not be deceived. Bad company corrupts good morals.” False teachers are to be avoided because they can damage believers. In Ephesians 4:32, Paul tells the believers to “be kind to one another.” We should act as charitably toward each other as God has done toward us. In Matthew 11:30, Christ says, “For My yoke is easy.” Christ's yoke is not easy in the ordinary sense of that word. It is wholesome, serviceable, kindly.

The final three verses all refer to the kindness of God and Jesus. In its meaning of useful, chrestos lends itself towards God’s active benevolence towards men in spite of their ingratitude. Because God is good, He does what is good or kind when He interacts with people, even those who are His enemies. In Luke 6:35, Jesus says to “love your enemies and do good (agathos) … and you will be sons of the Most High, for He Himself is kind (chrestos) to ungrateful and evil men …” Here, Jesus tells us to show moral excellence to our enemies, because God Himself is benevolent even to them. Romans 2:4 says that “the kindness of God leads you to repentance.” The very kindness and patience of God is to lead us to a change of mind and attitude instead of a complacent self-satisfaction and pride.

Finally, in 1 PETER 2:2-3 says that we are to “long for the pure milk of the Word, so that by it you may grow in respect to salvation, if you have tasted the kindness of the Lord.” The more we taste God’s goodness, the more tasteless other worldly options will become. We must not fill our lives with cheap substitutes so that we lose our craving for the truth contained in God’s Word.

Grant

Greek Word Pronunciation: do-RAY-ah-mai
Strong’s Number: 1433
Goodrich/Kohlenberger Number: 1563
Key Verse: “His divine power has granted to us everything pertaining to life and godliness; … He has granted to us His ... promises …” -- 2 Peter 1:3, 4

Three basic Greek words are used in the New Testament that are alternately translated as “give” or “grant.” The most common is didomi, found over 400 times, with various shades of meaning. Charizomai is found 23 times, and signifies “to show favor or kindness” (similar to charis, “grace”).

The key word here is doreomai. In its various forms, it always carries a certain regal sense describing an act of large-handed generosity. It is not just giving, but giving generously and abundantly. This usage can be found in the Septuagint in Genesis 30:20 where Leah said, “God has endowed me with a good gift,” and in Proverbs 4:2, “I give you sound teaching.” In its noun forms, it is usually translated as “gift” or “offering.” In one form (doron), it is most frequently an offering given by man to God (as in Matthew 5:23), except in Ephesians 2:8 where God is portrayed as the giver, indicating that salvation is the gift of God. Another noun form (dorea) always refers to a spiritual or supernatural gift. Examples are in Ephesians 4:7 of the gift of Christ, and in Acts 2:28 of the gift of the Holy Spirit.

This word appears as a verb 3 times. In Mark 15:45, where Pilate granted Jesus’ dead body to Joseph, the implication is that Pilate had complete authority over the body. In the key verses, 2 PETER 1:3-4, both usages of the word grant are in the perfect tense, speaking of the past completed act of God presenting His gifts and promises with the present result that they are in the instant possession of the believer at the moment of salvation. There are no strings attached. These gifts are our permanent possessions, having been given by pure grace.

Groups

Greek Word Pronunciations: sum-po-SEE-on // pra-SEE-ah
Strong’s Number: 4849 // 4237
Goodrich/Kohlenberger Number: 5235 // 4555
Key Verse: “He commanded them all to recline by groups on the green grass . . . and they reclined in groups of hundreds and fifties.” -- Mark 6:39, 40

Each of these two words appears only once in the New Testament -- sumposion in Mark 6:39, and prasia in Mark 6:40.

Sumposion is a compound word comprised of sun (“with”) and pino (“to drink”), denoting a “drinking together.” The word originally meant “a drinking party,” then the party of guests of any kind, without the notion of drinking. They were seated like companies at tables open at the end, so that the disciples could pass along their side and distribute the loaves.

Prasia describes a garden bed or plot (probably from the word prason, “a leek”). The red, blue, and yellow clothing suggested the appearance of flower-beds in a garden. The word was used of “ranks” of persons arranged in orderly groups. The former word, “companies,” describes the arrangement; “ranks” describes the color.

The NASB, NIV, and NRSV use groups in both verses. The NKJ translates groups and ranks. The KJV most accurately translates companies and ranks. The Life Application translates, “Jesus told the crowd to sit down, and soon colorful groups of 50 or 100 each were sitting on the green grass.” Kenneth Wuest’s expanded translation reads: “And He commanded them to make all recline in open squares like oriental diners, upon the green grass. And they reclined in squares that looked like flower-garden plots, by 100’s and by 50’s.” By commanding the guests to sit in an orderly fashion, Jesus saved his apostles time and labor in distributing the food; He insured that each one of the people should be fed; and He insured that the reality of the miracle could not be questioned.

Alfred Edersheim says, “there is one proof of the implicit faith and trust of the disciples in their Master. They had given Him account of their own scanty provision, and yet, as He bade them make the people sit down to the meal, they hesitated not to obey.” At a time when no food was in sight, when the multitude consented to arrange themselves in an orderly fashion, it was a manifestation of their faith.

Guard

Greek Word Pronunciation: phru-RAY-oh
Strong’s Number: 5432
Goodrich/Kohlenberger Number: 5864
Key Verse: “… you, who are protected by the power of God …” -- 1 Peter 1:5

There are approximately a dozen Greek words that all have the general meaning of guard, keep, or preserve. The verb, phroureo, is different in that it is military terminology, referring to a sentinel or guard. It is found only 4 times in the New Testament.

Its most basic meaning is found in 2 Corinthians 11:32 in reference to the king guarding the city. The NKJV emphasizes, “guarding the city with a garrison.”

Galatians 3:23 says that “… we were kept in custody under the law …” [NKJV says, kept under guard; NIV, held prisoners] Sinners were kept guarded under the law and kept distinct and separate from the rest of the nations of the world. It was the means of convicting sinners and causing them to look ahead in faith to the atonement God would some day offer, that of Christ on the cross. The imperfect tense of the verb indicates the long and progressive activity of the Law as a warden.

In Philippians 4:7, Paul says, “And the peace of God … will guard your hearts and your minds in Christ Jesus.” God’s peace, like a sentinel, by Christ’s intervention, guards and patrols before the heart’s door, preserving it from the intrusion of anxious fears and alarms.

1 PETER 1:4-5 speaks of “an inheritance … reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time.” In verse 4, “reserved” is the Greek word tereo, which means “to watch, to observe, to protect, to reserve.” Heaven is the safe deposit box where God is guarding our inheritance. The word “protected” is our word phroureo. While our inheritance is being kept guarded in heaven under the watchful eye of God, we are being garrisoned about by God’s protecting care. The guard is never changed. As indicated by the present tense, it is on duty 24 hours a day until we arrive safe in heaven. We are justified, we are being sanctified, and our glorification awaits us in heaven.

Help

Greek Word Pronunciation: bo-ay-THAY-oh
Strong's Number: 997
Goodrich/Kohlenberger Number: 1070
Key Verse: “Help my unbelief.” -- Mark 9:24

Boetheo means “to run to the cry of those in danger and bring them aid.”

The noun, boetheia, is found in Acts 27:17, regarding “supporting cables” in undergirding a ship, with ropes or chains passed under the hull, then tightened with levers, and in Hebrews 4:16, where we are to “draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” This is a part of our liberty or boldness, that we come up to the throne and call aloud for mercy. God hears and dispenses the blessing we need. The adjective, boethos, is found in Hebrews 13:6 (quoting Psalm 118:6), “The Lord is my Helper, I will not be afraid.” We need have no fear if we have the assurance that the Lord is on our side, as our protector and Helper. This is very common in the Septuagint, in that true help is to be sought in Yahweh, Who is our Helper.

The verb, boetheo, is found 8 times. In Acts 16:9, Paul had a vision of a man asking him to “come to Macedonia and help us.” Acts 21:28 tells of the Asian Jews calling to the “men of Israel, come to our aid” in regard to Paul’s preaching. In Revelation 12:16, “the earth helped the woman.” God uses the earth to protect His people, just as He supernaturally intervened in the Old Testament. In 2 Corinthians 6:2 (quoting Isaiah 49:8), God says, “on the day of salvation, I helped you.” Hebrews 2:18 says that Jesus “is able to come to the aid of those who are tempted.” In all temptations, Jesus stands ready to give aid to the sorely-tried saint. He always stands ready, eager to run to our cry and bring us aid. In the gospels, He is asked for help in regard to demon-possessed children -- once in Matthew 15:25, and in Mark 9:22 and 9:24.

In the key verse of MARK 9:24, the father’s plea for Jesus is to “help my unbelief.” The verb is in the present tense, indicating that continuous help is asked for -- “be constantly helping my unbelief.” His weak faith brings out an essential element of Christian faith. It is possible only with the help of the One who is its object.

Hold Fast

Greek Word Pronunciation: ep-EK-o
Strong's Number: 1907
Goodrich/Kohlenberger Number: 2091
Key Verse: “... holding fast the word of life …” -- Philippians 2:16

Epecho is a compound verb, comprised of epi, meaning “upon” and echo meaning “to hold.” Thus, it came to mean “to hold upon; to hold one’s mind towards; to observe, or to give attention to; to give heed.” In classical Greek, it is to hold out, to present, as to offer wine to a guest.

In the Septuagint, this word can be found in Job 18:2, when Bildad said “show understanding and then we can talk.” In Job 30:26, Job said “when I expected good, then evil came.” And in Genesis 8:10, Noah waited for the dove.

Epecho appears 5 times in the New Testament. In Luke 14:7, Christ spoke a parable when He noticed how guests had been picking out places of honor at the table. In Acts 3:5, the lame man began to give attention to Peter and John, expecting something from them. And in Acts 19:22, Paul stayed in Asia for a while. Paul tells Timothy in 1 Timothy 4:16 to “pay close attention to yourself and to your teaching.” Every minister should take heed to his life and conversation, and doctrine should be preached according to the Scriptures, tending to edification.

In the key verse, PHILIPPIANS 2:16, Paul tells the Philippian church to “hold fast the word of life.” The word is in present tense, indicating a continuous practice of holding forth God’s Word to the world. The idea is a possible allusion to towers which were built at the entrance of harbors, on which fires were kept during the night to direct ships into the port. Matthew Henry says, “It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide.”

Hold Together

Greek Word Pronunciation: sun-HIS-temi
Strong's Number: 4921
Goodrich/Kohlenberger Number: 5319
Key Verse: “He is before all things, and in Him, all things hold together.” -- Colossians 1:17

Sunistemi is a compound verb, comprised of sun (“with”) and histemi (“to stand”), thus “to place together; to set in the same place; to bring or band together; to show, prove, establish; represent as worthy.”

Ten verses in the New Testament speak of “commending ourselves” (or someone else), in terms of introducing. The literal translation of "standing with" is found in Luke 9:32, when the disciples saw Moses and Elijah standing with Jesus.

Twice in Romans, Paul speaks of God demonstrating [the KJV translates commends] His righteousness and love. Paul is speaking of the Jews in Romans 3:5, “if our unrighteousness demonstrates [NIV translates brings out] the righteousness of God” in that their minds are pondering ways to elude God’s righteous judgment. In Romans 5:8, Paul says that “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” The present tense of this verb here indicates an ongoing act on God’s part. The Holy Spirit poured out God’s love in our hearts, and this pure love is being continually demonstrated by God through the Spirit.

2 Peter 3:5 indicates that “the earth was formed out [KJV and NKJ translate standing out] of water …” At creation, the waters under the firmament were gathered together into one place, and the dry land emerged out of, and above, them.

In the key verse, COLOSSIANS 1:17, “in Him all things hold together [the KJV and NKJ translate consist],” Christ not only creates, but also maintains His creation in continuous stability and productiveness. Christ is the controlling and unifying force in nature. Not only are things called into being from nothing, but as indicated by the perfect tense, they are permanently maintained in their present state. The Son of God is the Conserver, as well as the Creator of all things.

Hypocrisy

Greek Word Pronunciation: hoo-POK-ree-sis
Strong’s Number: 5272
Goodrich/Kohlenberger Number: 5694
Key Verse: “… you too outwardly appear righteous to men, but inwardly you are full of hypocrisy.” -- Matthew 23:28

The two nouns, hypocrisy and hypocrite, are compound words, comprised of hupo (“under”) and krino (“to judge”). It means literally “to judge under,” as a person giving off his judgment from behind a screen or mask. The true identity of the person is covered up. It refers to acts of impersonation or deception and was used of an actor on the Greek stage. In Greek drama, actors held over their faces oversized masks painted to represent the character they were portraying. In life, the hypocrite is a person who masks his real self while playing a part for the audience. Taken over into the New Testament, it referred to one who assumes the mannerisms, speech, and character of someone else, thus hiding his true identity; the person is judging another from back of the mask of his self-righteousness. Christianity requires that believers should be open and above-board. Their lives should be like an open book, easily read.

The verb form, hupokrinomai, is used only once in Luke 20:20: “They watched him and sent spies who pretended to be righteous …” (in KJV, “who should feign themselves just men”).

The nouns are used in the epistles once each in Galatians 2:13; 1 Timothy 4:2; and 1 Peter 2:1. In the Synoptics, they are always used of Christ’s judgments on scribes and Pharisees (15 times in Matthew; Mark 7:6; Luke 6:42, 12:56, and 13:15).

In MATTHEW 23, the hypocrisy is in jarring contradiction between what they say and do, between outward appearance and inward lack of righteousness. Hypocrisy is therefore sin: failure to do God’s will is concealed behind the pious appearance of outward conduct. Jesus sought to destroy the false, religious mask. Hypocrisy is: a hard taskmaster (verse 4), lives only for the praise of men (5-7); is mischievous (13-22); concerns itself with the small things of religion (23-24); deals chiefly with externals (25-28); reveres only what is dead (29-32), finds a fearful judgment (32-36); and receives an unexpected lament (37-39). It was Christ, the sole perfect reader of inward realities, who dared pass this judgment.

Imitator

Greek Word Pronunciation: mim-ay-TACE
Strong’s Number: 3402
Goodrich/Kohlenberger Number: 3629
Key Verse: “Therefore, be imitators of God, as beloved children …” -- Ephesians 5:1

Originally, mimetace suggested an attempt to ape someone else’s behavior. (Our English word “mimic” is a transliteration of this word.) In the Septuagint, the word is found only in the Apocrypha, and, on the whole, the idea of imitation is foreign to the Old Testament, with there being no thought that we must imitate God. Secular usage was sometimes in a negative sense, for weak or unoriginal copying.

In the New Testament, mimetace is used only in a powerful, positive sense, with an ethical concept. It is a call to reproduce in our own life those godly qualities that result from salvation and that we see in others. The verb form, mimeyomai, and the noun form preceded by the verb “be,” are used in exhortations and commands, and are in the present tense, suggesting a continuous practice or habit. The noun and verb forms appear a total of 10 times in the New Testament.

The King James Version almost always translates the word as follower, but imitator is a stronger translation. The NIV and NASB use imitator more often. We are to imitate (1) Paul's teachings, just as he imitates Christ [1 Corinthians 4:16, 11:1; 2 Thessalonians 3:7, 9; Ephesians 5:1]; (2) Paul by welcoming the Word of God in the midst of opposition [1 Thessalonians 1:6]; (3) other churches [1 Thessalonians 2:14], as the Thessalonian church imitated the churches at Judea who remained faithful through suffering; (4) faith of other believers [Hebrews 6:12 and 13:7]; and (5) what is good [3 John 11]. In Philippians 3:17, there is a compound use of this word, found nowhere else in Greek literature: “Brethren, join in following my example …,” literally “be ye fellow imitators.”

Mimetace teaches that what we become at conversion, we must diligently continue to be thereafter. It is a quality we are to develop as a matter of obedience.

Intercede

Greek Word Pronunciation: en-toong-KHAN-oh
Strong’s Number: 1793
Goodrich/Kohlenberger Number: 1961
Key Verse: “… the Spirit Himself intercedes for the saints …” -- Romans 8:26

The basic meaning of entungchano is to “run up against” something or someone, e.g., a bad situation. The secular usage was in regard to encounters of ships with pirates; stones and missiles flung by the enemy; a crocodile striking the back of the lure; or of lightning striking someone.

In the Old Testament, this verb is used for prayer, stressing intervening, or denoting a meeting or encounter.

The verbal form is used 6 times in the New Testament, and the basic meaning was “to fall in with, meet and talk with in order to converse,” then “petition” by way of pleading either for or against others. It is usually translated in NASB/NIV with “appealed, petitioned, pleaded” whereas in KJV in Acts it is translated “dealt with me.” In Acts 25:24, the Jews appealed against Paul, and in Romans 11:2, Elijah was pleading against Israel. In Romans 8:27, 34, and Hebrews 7:25, it refers to the continual intercessory work of Christ and the Holy Spirit for the saints. Hebrews 7:25 speaks of the present and ongoing intercession of Messiah on behalf of believers, which is based upon and follows His once-for-all offering of Himself as the sacrifice for sin.

In ROMANS 8:26, the preposition huper is added onto the word. This expresses the most intensive degree in which the Holy Spirit exercises His ministry. Robertson wrote: “It is a picturesque word of rescue by one who ‘happens on’ one who is in trouble and in his behalf (huper) pleads with unuttered groanings. This is the work of our Helper, the Spirit Himself.”

Knit Together

Greek Word Pronunciation: sum-bi-BAD-zo
Strong’s Number: 4822
Goodrich/Kohlenberger Number: 5204
Key Verse: “… that their hearts may be encouraged, having been knit together in love.” -- Colossians 2:2

Sumbibadzo is a compound verb comprised of sun (“with”) and bibadzo (“to force”), meaning “to join together, compact,” hence, “to compare and examine, to prove, conclude.”

In the New Testament, this verb appears 7 times. In Acts 9:22, it is used in the sense of bringing together Old Testament scriptures, thus “proving that this Jesus is the Christ.” In Acts 16:10, Paul was concluding that God called him to preach in Macedonia. In Acts 19:33, the NASB says that the confused crowd “concluded Alexander.” [A better translation is in the NIV, “the Jews pushed Alexander to the front, and some of the crowd shouted instructions to him.”] And in 1 Corinthians 2:16, “who has known the mind of the Lord that he will instruct Him?”

Colossians 2:19 and Ephesians 4:16 both reference the body of Christ being held together (compacted), being orderly and firmly united among themselves, every one in his proper place and station. It is like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members. It is also useful to note that in these verses, sumbibadzo is in the passive voice, indicating that we cannot hold the body of Christ together, of our own will, but only through Christ can this be done, and for His purpose.

Finally, in the key verse of COLOSSIANS 2:2, love is that which binds all believers together, the way of comforting each other by solid Christian friendship. It was united, as the beams or the timbers of a building, by mortices and pins. It makes them to be of one heart and one soul; it renders their communion with one another comfortable and delightful, and strengthens them against the common enemy.

Laid Up

Greek Word Pronunciation: ah-PO-kay-mai
Strong’s Number: 606
Goodrich/Kohlenberger Number: 641
Key Verse: “… because of the hope laid up for you in heaven …” -- Colossians 1:5

Apokeimai is a compound word of apo, meaning “up” or “away,” and keimai, “to be laid up,” leading to the general meaning of reserved or laid away for safekeeping. This verb appears 4 times in the New Testament.

It is used in a literal way, in Luke 19:20 in reference to money “kept put away in a handkerchief.” The money was being held onto carefully instead of being used it as directed.

The use in Hebrews 9:27 is “inasmuch as it is appointed for men to die once.” There are 10 different Greek words translated “appointment” in the New Testament. Only in this instance is this particular Greek verb used this way, indicating the fact that death is not the effect of chance, or haphazard. God’s appointment is already fixed, and it cannot be changed.

The last two verses are spiritual, metaphorical usages. Paul writes in 2 Timothy 4:8, “there is laid up for me the crown of righteousness.” It is reserved and out of reach of all enemies. This crown is the reward which God, in His kindness, has promised to them who are faithful to the grace He has bestowed upon them.

Finally, in the key verse of COLOSSIANS 1:5, the believer’s hope is reserved in heaven, denoting the preciousness and valuableness of it. It is hid in Christ, it is reserved in heaven, and cannot be spoiled by men or Satan. It is for the saints, the chosen of God, whom He has distinguished by His grace.

Look, Stoop

Greek Word Pronunciation: para-KUP-to
Strong’s Number: 3879
Goodrich/Kohlenberger Number: 4160
Key Verse: “… one who looks intently at the perfect law” -- James 1:25

Parakupto is a compound word, comprised of para, meaning “alongside,” and kupto, meaning “to bend.” It is a strong word, referring to “a passionate desire to look at with the head bent forward.” Metaphorically, it is “to look carefully into, to inspect curiously, with care and precision.” This verb appears only 5 times in the New Testament.

In Luke 24:12, John 20:5, and 20:11, this word is used of John, Peter, and Mary who were stooping to look into Jesus’ empty tomb. They were looking in from the outside through an entrance that was probably less than 3 feet high.

Metaphorically, in 1 Peter 1:12, “things into which angels long to look,” the reality of the Christian’s living hope was held in awe and wonder by the angels; the profound mysteries of the gospel were subjects of earnest inquiry to them. They contemplate the work of salvation as spectators, not participants.

In the key verse of JAMES 1:25, in regard to “one who looks intently at the perfect law,” reference is made to intense and accurate observation and attentive consideration to see the great advantage of the Gospel. The sustained look with a ready response is the key to spiritual strength and continued maturity. It pictures both the humble attitude and intense study required of one who seeks to benefit from God’s Word.

Make Alive With

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

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

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

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

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

Meek

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

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

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

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

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

Miracles

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

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

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

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

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

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

Net

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

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

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

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

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

New

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

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

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

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

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

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

Obey

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

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

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

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

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

Open

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

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

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

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

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

Pass Away

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

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

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

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

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

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

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

Pledge

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

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

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

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

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

Pour Out

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

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

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

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

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

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

Powers

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

[SEE: Miracles overview]

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

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

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

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

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

Precious

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

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

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

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

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

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

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

Prepare

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

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

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

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

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

Propitiation, Mercy

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

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

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

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

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

Provoke

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

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

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

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

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

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

Pursue

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

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

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

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

Quiet

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

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

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

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

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

Rule

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

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

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

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

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