Gospel Key (Ooiojs HoojEI/I, -1 #£% Class Book i_rU£. Gopyilght N°. COPYRIGHT DEPOSE Gospel Key Words Studied from the original with special reference to those who do not read Greek but of equal value to those who do BY W. E. HOWELL "Study to show thyself approved unto God.' Published by SOUTHERN PUBLISHING ASSOCIATION Atlanta. Georgia Nashville* Tenn. Fort Worth, Texas •S S $385 COPYRIGHT 1921, BY SOUTHERN PUBLISHING ASSOCIATION NASHVILLE, TENNESSEE \ \ ' MAY -6 1921 ©CI.A617036 HO 1 Foreword It is the aim of this book to aid in answering the question, "What saith the Scriptures?" When we discover what the Holy Scriptures really say, we are well along on the way toward their true interpretation. If we want to understand a message from the Lord, we must first understand the language of that message. Truly the Word of God is living and powerful, but we can draw upon its life and avail ourselves of its power only to such extent as we comprehend what is the breadth, and length, and depth, and height of its meaning. It is to help enlarge such comprehension that this little book has been prepared. It was the habit of Jesus and the apostles — and the Bereans, to search the Scriptures daily. But they had the obvious advantage over many of us in being able to read the Word in the languages in which it was originally written, and largely too in the languages in which they themselves spoke and taught. We are obliged to study the Bible through the medium of a translation — an imperfect medium, even when well done. For example, a given word in English may represent from two to ten different words in the Greek, and a given word in the Greek be rendered by half a dozen different words in English. Since in translation only one word or phrase can be used in a given place, the meaning of the original may be left ambiguous, or vague, or be given a slant that is misleading. More than this, words that are clear often lose much of the wealth of their meaning through the transfer of ideas to another language. It is to help supply our own deficiency in the knowledge of languages, to help remedy weaknesses inherent in translation, and to enrich the meaning of words, that this little work has been prepared. 6 FOREWORD It is fitting to add here that I was led to see the need of this book by frequent inquiries, in person and by mail, on the meaning of words and passages in the original Greek, and by numerous requests that I prepare something of this kind as an aid to the Bible student who does not read Greek. It is the latter class that I have kept specially in mind, yet if I can judge by my own experience in preparing the manuscript, the Greek student will find it equally beneficial and usable. It is not the purpose to make this study of the Scriptures comprehensive nor exhaustive, in any sense. No book or chapter is followed in order. The study is confined chiefly to the New Testament — that great code of doctrine and practical teaching — and it is based largely on the original Greek. A translation always loses more or less in clearness, beauty, and force. Numerous commentaries, concordances, and treatises are written to help make up this loss. But in their very effort to be systematic and complete, they contain much that is dry and not pertinent. My aim is to deal only with certain words, passages, and topics that are of primary value to the Bible student, and to treat these largely as key-words to the gospel that is to be preached to all the world in this generation. In putting forth this little work, I am deeply sensible that it is on the Holy Spirit, who moved men to write the Word, that we must depend chiefly for its interpretation ; for it is the Spirit that "searcheth all things, yea the deep things of God." Yet in endeavoring to do this small part of what God has left us to do, I have been made to sense equally that "the Spirit helpeth our infirmities," and rewards our efforts with the bles- sing that comes from searching. If I have succeeded in help- ing any one to understand more perfectly what the Scriptures actually say, to the end that he may understand better what they really mean, I shall feel repaid for the effort. W. E. H. CONTENTS Foreword 5 Directions for Use . . . . . . . 9 Gospel Key Words . , . ," . .11 Phrase Study . . .161 Supplied Words , 189 Rules op Greek Usage 193 References for Supplied Words . . . .199 "Ye do err, not knowing the Scriptures:' Matt 22:29. "These [Bereans] were more noble than those in Thessalonica, in that they received the Word with all readi- ness of mind, and searched the Scrip- tures daily, whether those things were so." Acts 17: 11. Directions for Use 1. The key- word itself to be studied is printed in capital letters. 2. The Greek word which it represents is spelled over into English and printed in italic letters. 3. Webster's diacritical markings are used, to enable one who does not know Greek to pronounce the Greek word cor- rectly. But these markings appear only the first time the word is used. 4. The definition of the Greek word usually aims to be historical — tracing the word from its primitive, literal, or classical meaning to its New Testament use. In many remark- able instances this change is not great, while in others the change is very marked. 5. When the English key- word represents more than one word in the Greek, the latter are numbered consecutively — generally in the order of their importance or frequency in use. 6. In the References, the same general plan as in 5 is fol- lowed. After each Greek word follows a complete list of all the texts in the New Testament where this word is found, so that its use may be traced from one passage of Scripture to another.* In order to find which Greek word is used in a given passage containing the English key-word, one has only to go to the References and look under each of the Greek words till he finds the proper reference. 7. In giving illustrative examples from the Scripture, nouns and adjectives in the Greek are usually substituted for the English, and given in their nominative singular form * In cases, however, where the key-word is only a rare rendering of the given Greek word, only those references are given in which the Greek word is rendered by the given key-word. 9 10 GOSPEL KEY WORDS (with apologies to the Greek student) regardless of ease or number relation. Verbs are either added (in parentheses) to the English word, or substituted for the English, the Greek verb being put uniformly in the present indicative first person singular form. The verb form is intended to show merely the lexicon form from which the verb form in the text is derived. 8. The passages treated under Section Two are somewhat difficult to index. They are arranged alphabetically accord- ing to the first word of importance, but besides this catch- words from each passage are thrown into the alphabetic word list, with proper page reference. 9. Before attempting to use Section Three, read carefully pages 189-193, to make yourself familiar with reasons why words are supplied in the Scripture text. Then study the ten rules classifying their use. 10. In using this book, please note down any words or passages in the New Testament which you would like to have treated in a future edition, as also any errors you may dis- cover, and forward them to the author. Gospel Key Words ABIDE: I. meno= I stay, remain (in place or state), continue (in time and purpose), abide; also (in certain compounds), await, expect, look for (but never rendered abide). Used from Homer down. Represented in Latin root man, whence English per-waw-ent; and through the French re-main, re-main-der, re-mw-ant. 1. Found in simple form in N. T. 118 times, rendered abide 61 times, remain 17 times, dwell 15 times, tarry 9 times, endure 2 times, stand and be present each once. In Vulgate, usually its corresponding maneo= I remain. 2. Pound in compound form: a. kdtd-meno= intensified form of meno, found only once (Acts 1:13). b. epi-meno = meno with idea of insistence or persis- tence prominent, though sometimes apparently same as meno alone. Found 18 times, rendered with variations similar to meno. but more often continue. c. pdrd-mSnn= meno in sense of stand by continue in. Found only 3 times (1 Cor 16:6; Heb 7:23; Jas 1:25.) d. hupo-mSno= meno in sense of under opposing or trying conditions. Found 17 times, rendered en- dure 11 times, be patient or take patiently 3 times, suffer, abide, tarry each once. II. diatribo= rub through, wear away, spend (time), tarry, abide- In its primitive sense represented in English diatribe = invective > strong criticism. In the derived sense of passing time, rendered abide 5 times out of 15 in N. T. III. Four other words are rendered abide each once: 1. dnastrSpho = I turn (myself, in what I am doing; hence, spend time), abide (once out of 12 times used — Matt. 17:22). 2. aulizomai= lodge in courtyard, pass the night; abide (once out of two times used — Luke 21:37). 3. histemi= stand, stand up to, abide (once out of nearly 200 times used — John 8: 44). 4. poiSo — I make, abide (once out of over 500 times used — Acts 20:3) (literally, made three months). 11 12 GOSPEL KEY WORDS This very interesting word is found with all the various shades of meaning implied in the watchword given by Jesus to the Christian: "Abide in me." It is the Christian's privi- lege to remain in the place or state where the providence of God has put him, whether that be geographical, social, cir- cumstantial, or acquired — until his mission is fulfilled and God calls him elsewhere. Paul learned this lesson, for he says: "I have learned, in whatsoever state I am, therewith to be content." Thus " Meno ye here, and watch with me." "I must meno at thy house today." "He meno still in Galilee." "Except a corn of wheat . . . die it meno alone. " "Meno in the vine" — "in my love" — "in the faith" — "in the light" — "in the doctrine." The Christian may also continue in time and purpose with- out faltering until his aim is accomplished. His motto is: "Steadfast unto the end, " and this, too, under conditions that may be most trying to his endurance, his patience. The noun corresponding to hupomeno (See I, 1, d above) is hupomone, which is the regular and only word rendered patience in the New Testament, with two exceptions (see patience). Thus "Mary meno with her about three days." "The Son meno ever." "If I will that he meno till I come." "Let brotherly love meno." "The word of the Lord meno forever." "How meno the love of God in him?" "Now meno faith," hope, charity." Abiding in the mere sense of spending time in pursuit of some purpose or labor, is represented in some of the more nominal uses of meno and in the occasional use of the five words under II. and III. above. References meno Matt. 10: 11 Mark 14:34 Luke 10:7 11:23 Luke 1 : 56 19:5 26:38 8:27 24:29 Mark 6: 10 9:4 John 1 : 32. 33. 38 GOSPEL KEY WORDS IS meno John 1 : 39 John 21: 22, 23 1 Tim. 2: 15 2: 12 Acts 5 : 4 2 Tim. 2: 13 3:36 9:43 3: 14 4:40 16: 15 4:20 5:38 18:3, 20 Heb. 7:3,24 6:27, 56 20:5, 15.23 10:34 7:9 21:7, 8 12:27 8:31, 35 27:31, 41 13: 1, 14 9:41 28: 16, 30 1 Peter 1 : 23, 25 10:40 Rom. 9: 11 1 John 2: 6, 10 11:6 1 Cor. 3: 14 2: 14, 17, 19 12:24,34 7:8, 11, 20, 24 2:24,27,28 12:46 7:40 3:6,9, 14, 15 14: 10, 16, 17 13: 13 3: 17. 24 14:25 15:6 4: 12. 13. 15 15:4, 5, 6, 7, 9 2 Cor. 3: 11. 14 4: 16 15: 10, 11. 16 9:9 2 John 2. 9 19:31 Phil. 1 : 25 Rev. 17: 10 katameno Acts 1:13 epimeno John 8: 7 Acts 21: 4, 10 Gal. 1:18 Acts 10:48 28: 13, 14 Phil. 1 : 24 12:16 Rom. 6: 1 Col. 1 : 23 13:43 1 1 : 22, 23 1 Tim. 4: 16 15:34 1 Cor. 16:7,8 parameno 1 Cor. 16:6 Heb. 7:23 Jas. 1 : 25 hupomeno Matt. 10:22 Rom. 12: 12 Heb. 12:2,3.7 24:13 2 Cor. 13:7 Jas. 1:12 Mark 13: 13 2 Tim. 2:10, 12 5:11 Luke 2: 43 Heb. 10:32 1 Peter 2: 20 Acts 17:14 diatribo John 3: 22 Acts 14:3.28 Acts 20: 6 11:54 15:35 25:6. 14 Acts 12: 19 16:12 anastrepho Matt. 17:22 U GOSPEL KEY WORDS aulizomai Luke 21: 37 histemi John 8:44 poieo Acts 20: 3 ABOUND: I. perisseuo = be or go beyond (the usual amount, size' number, quality, etc.). From the adjective perissds = beyond usual or required degree) overmuch, abundant. Found in N. T. 39 times, rendered abound or some form of abundant 26 times, and the other 13 times with such expressions as exceed, be over, remain, enough and to spare, increase, redound. In Vulgate, usually dbundo= over- flow, whence English abundant, and (through the French) abound. II. pleb~ndzo= be more, increase, be over. From pleon= more. Found in N. T. 9 times, rendered abound or abundant 7 times, increase and have over once each. III. plethuno= multiply. From plethos = fulness, multitude. Found in N. T. 11 times, rendered abound once (Matt. 34: 12), elsewhere multiply. With its richness of word elements, the Greek gives three distinct pictures of the idea abound. One is like that of the Scripture measure: "heaped up, pressed down, running over." The word perisseuo means literally be around — we can see lying about the measuring vessel the wheat, potatoes, meal, or what- ever is being measured. So must abound {perisseuo) your righteousness above that of the Pharisees. So did the rich cast in as offerings that which perisseuo after their own needs were supplied. So did Jesus bid the disciples gather up the overamount of bread that perisseuo after he had fed the multitude so generously. So, says Paul, we are to perisseuo in hope, in the work of the Lord, in faith, in grace, in thanksgiving. So also, he says, the suffer- ings of Christ perisseuo in us; so he knew how to perisseuo and how to suffer need. So God makes his grace perisseuo toward us. So where sin abounded, grace did hy per-perisseuo. GOSPEL KEY WORDS 15 The noun corresponding to perisseuo is used in Matt. 12: 34: "out of the perisseuma of the heart the mouth speaketh." So also, in James's "superfluity {perisseuma) of naughtiness" — not our present idea of superfluity, for any amount is super- fluous, but he bids us lay aside all the abundance of evil in the life. The second picture is that of the law being brought in as a mirror to show that sin in the life is more than (pleonazo) was suspected. But where the cup of sin is overflowing (perisseuo), the cup of grace overflows more (pleonazo), "The Lord make you to pleonazo" — to be more in faith, hope, love. The third picture is in the multitude. Because iniquities are multitudinous (plethuno), love waxes cold. The comfort- ings of the Spirit in the church grew into a multitude (plethuno). Experiences in grace and peace be a multitude (plethuno) in your life, prays Peter for the believers. References perisseuo Matt. 5:20 John 6: 12, 13 2 Cor. 1 : 5 13:12 Acts 16:5 3:9 14:20 Rom. 3:7 4:15 15:37 5:15 8:2,7 25:29 15:13 9:8, 12 Mark 12:44 1 Cor. 8:8 Eph. 1 : 8 Luke 9: 17 14:12 Phil. 1 : 9. 26 12:15 15:58 4:12, 18 15:17 CoL2:7 21:4 pleonazo Rom. 5:20 2 Cor. 8:15 2 Thess. 1 : 3 6:1 Phil. 4:17 2 Peter 1 : 8 2 Cor. 4:15 1 Thess. 3:12 plethuno Matt. 24: 12 ADMIRATION: thaumd - wonder, marvel. From primitive root thd = wonder at, which is also the base of the corresponding verb W GOSPEL KEY WORDS thaumazo, used 46 times in N. T., rendered marvel 32 times, wonder 14 times, admire and having in admiration once each. The word thauma is used only once in the New Testament (Rev. 17:6). It is rendered with admiration, which is mis- leading, since in present usage we employ this word in the sense of regard or esteem, whereas its force in Latin, from which it comes, and in early English, includes the idea of wonder at, marvel. It is in this sense that it is used in Jude 16 and in its verb form in 2 Thess. 1 : 10, to render the verb thaumazo. It is this same verb that is rendered wondered in Rev. 17: 6; so that to modernize this verse, as well as to give it literally, we should say: "When I saw her, I wondered (thau- mazo) with a great wonder (thauma)," or, "I marveled with great marvel." It is not difficult to see how the old idea of marvel passes into that of respect or esteem, yet there is a vital difference in their meaning when it comes to accurate interpretation. Reference thauma Rev. 17:6 ADOPTION: huiothesia, from hu'ids= son, and thesia= a placing; hence a placing in the relation, rights, and privileges of a son — sonship. The meaning of this word is well preserved and its force felt by substituting sonship in the five places where it is found in N. T.: "Ye have received the Spirit of sonship." Rom. 8:15. "Waiting for the sonship, to wit, the redemption of the body." Rom. 8:23. Combining these two verses, we get the full meaning of huiothesia: the spirit of it to be obtained here and now, but awaiting the redemption of the body for its full realization. Hence the force of Paul's meaning when he enumerates son- ship among the many prerogatives of his kinsmen according to the flesh, for whom he would become anathema from Christ if he could only win his brethren. Rom. 9: 4. GOSPEL KEY WORDS 17 The force of huiothesia is again brought out in Gal. 4:5, where it is said that God sent his son to buy back those who are under the law, "in order that we might receive the sonship." And again in that beautiful passage in Eph. 1:5: "Having marked us out beforehand for sonship through Jesus Christ." References huiothesia Rom. 8:15, 23 Gal. 4:5 Eph. 1 : 5 9:4 AMISS: I. dtopds = without place, that is, out of place, improper, heed- less. From a = not, and topos = place. Represented in English fo£o-graphical. Found only three times in N. T., rendered once each amiss, harmful, unreasonable. (Luke 23:41; Acts 28:6; 2 Thess. 3:2.) II. kakos= bad, evil, wicked. Represented in English caco-phonous. Found as an adverb in N. T. 16 times, rendered amiss once (Jas. 4:3), sick (in harmony with a Greek idiom meaning literally, have oneself badly or sickly) 8 times, diseased 2 times, evil 2 times, grievously, sore, miserably each once. The word amiss represents two ideas in the original: 1« As when the thief said of Jesus, "This man did nothing out of place," "and when the islanders saw nothing out of place" happen to Paul when he shook off the viper. 2. When Jesus said, "If I have spoken evil," or ill, and when James says, "Ye receive not because ye ask badly" — with selfish or base motives, or with sin still in the heart, or in some other respect not complying with the conditions of receiving. References atopos Luke 23:41 Acts 28 : 6 2 Thess. 3 : 2 kakos Jas. 4:3 ANGEL: dngelos= messenger, envoy. Applied to any one who is sent, as John the Baptist, Matt. 11: 10; John's disciples, Luke 7: 24; Jesus' 2 18 GOSPEL KEY WORDS disciples or persons whom he sent before him to a Samaritan village- Luke 9: 52; Joshua's two spies who lodged at Rahab's house, Jos- 2: 25. So used in all Greek times from Homer down. Found in N. T. 185 times, being rendered angel 178 times, and messenger 7 times, in the latter case always applying to human beings except once, when it is applied to Paul's "thorn in the flesh" and called "the messenger of Satan." 2 Cor. 12:7. In the Bible angelos is most often used to denote a mes- senger from heaven, and in this sense the word is transliterated from the Greek — angel. Angels are subject to both God and Christ, are inferior to Christ (Heb. 1:4), worship him (Heb. 1: 6), and minister to heirs of salvation (Heb. 1: 14). Revelation is preeminently the book of angels, the term angelos being used 75 times in this one book, invariably refer- ring to spiritual beings. Luke comes next with 26. This word contains the germ idea of euangelion, gospel, and of euangelizo, preach, which see under gospel and preach. In the Vulgate, as in English, the Greek is transliterated, angelus. It is no uncommon practise to speak of beauty or fineness of spirit as angelic, but the true meaning of this word is found in one who goes on a mission of love and mercy, who ministers, who serves, who worships and adores. References angelos Matt. 1:20, 24 Mark 1:2, 13 Luke 12:8, 9 2: 13, 19 8:38 15 10 4:6, 11 12:25 16:22 11: 10 13:27, 32 22:43 13:39, 41, 49 Luke 1:11, 13, 18 24:23 16:27 1: 19, 26, 28, 30 John 1:51 18: 10 1:34,35, 38 5:4 22:30 2:9, 10, 13, 15 12:29 24:31. 36 2:21 20: 12 25:31,41 4: 10 Acts 5: 19 26:53 7:2.4, 27 6: 15 28:2, 5 9:26, 52 7:30, 35, 38, 53 GOSPEL KEY WORDS 19 angelos Acts 8: 26 10:3, 7, 22 11: 13 12:7,8,9, 10 12:11, 15, 23 23:8,9 27:23 Rom. 8:38 1 Cor. 4: 9 6:3 11: 10 13: 1 ' 2 Cor. 11: 14 12:7 Gal. 1 : 8 3: 19 4: 14 Col. 2: 18 2 Thess. 1 : 7 1 Tim. 3: 16 5:21 Heb. 1 : 4, 5, 6, 7 1: 13 2:2,5,7,9,16 12:22 13:2 Jas. 2:25 1 Peter 1 : 3:22 2 Peter 2: 4, 11 Jude 6 Rev. 1 : 1 , 20 2: 1,8, 12, 18 3: 1, 5, 7, 14 5:2, 11 Rev. 7: 1,2, 11 12 2,3,4,5,6, 7 8, 10, 12, 13 1, 11, 13, 14 15 10: 1, 5, 7, 8, 9 10: 10 11:15 12:7, 8 16: 1, 3, 4, 5. 8 16: 10, 12, 17 17: 1, 7 18: 1, 21 19: 17 20: 1 21:9, 12, 17 22:6. 8, 16 APPEARANCE: I. opsis = look, what is visible, appearance, repre- sented in English op- tic, optometry, Tha.na.t-opsis. Found in N. T. 3 times (John 7:24; 11:44; Rev. 1: 16), rendered appearance, face, countenance, once each. II. prosopon = visible thing turned toward one, that is, face, and by metonomy, person. From pros= to or toward, and op= see (same root as I above). Found in N. T. 77 times, rendered face 56 times, person 7 times, presence 6 times, countenance 3 times, appearance 2 times, before (in face of) 2 times, fashion, once. III. eidos= thing seen (as to shape, form, or kind). From root id = see. Found in N. T. 5 times, rendered shape 2 times, appearance fashion, sight, once each. Perhaps the chief difficulty in dealing with the word ap- pearance in the Bible, is its twofold English meaning of reality and unreality. For example, (reality) The appearance of the moon at ten o'clock helped us out, or, John put in an appearance just then. (Unreality) It had the appearance of leather, but it was only paper. The same differences occur in the adjective apparent: easy to see; and looking to be, but not. Hence in John 7: 24, "Judge not according to sight (opsis), but judge righteous judgment." In 2 Cor. 5:12, "Those 20 GOSPEL KEY WORDS which glory in outward looks (prosopon)" — in face or person. But in 1 Thess. 5:22, "Abstain from every form, or kind, (eidos) of evil" — not that which appears to be evil, but is not; just as we are to "walk by faith, not by sight (eidos);" the Spirit descended in bodily shape (eidos); and "Ye have not heard his voice at any time, nor seen his shape (eidos)." The word appearance is never used of the coming of Christ though the word appearing is. This avoids the ambiguity in appearance pointed out above. References opsis Jno. 7:24 Jno. 11:44 Rev. I: 16 prosopon 2 Cor. 5: 12 2 Cor. 10:7 eidos 1 Thess. 5:22 APPROVED: dokimos = assayed (of metal), tested, accepted, approved. From the root dek = receive, accept. Found in the N. T. 7 times, being rendered approved 6 times, and tried once. In Vulgate, probatus, whence our pro- bation, approbation, prove, approve. The word dokimos is very expressive. Among the Greeks it was used to describe a metal that had been assayed and proved genuine, that is acceptable. From this physical sense it passed easily to the moral and spiritual — tried and found true, and if true, approved. Hence in Rom. 14:18: "He that in these things serveth Christ is acceptable (pleasing) to God and dokimos to men." In 2 Tim. 2: 15: "Study to show thyself dokimos to God. "In Jas. 1 : 12: "When he is dokimos, he shall receive the crown of life." The process of assaying or testing is apparent in the derived word dbkimibn. "The dokimion of your faith worketh pati- ence." Jas. 1:3. "That the dokimion of your faith . . . might be found unto praise and honor." 1 Peter 1: 7. GOSPEL KEY WORDS M The corresponding verb is dokimazo, and is used in a very interesting way. "Ye can dokimazo the face of the sky" — assay it, form a judgment on what it promises in weather. "I have five yoke of oxen, and I go to dokimazo them" — test their mettle, their worth. "That ye may dokimazo what is that good and acceptable and perfect will of God." "The fire shall dokimazo every man's work;" "Let every man dokim- azo himself." " Dokimazo all things "—assay them, to find out what is genuine, then "hold fast that which is good." For the negative of dokimos, see castaway. References dokimos (approved, tried) Rom. 14: 18 2 Cor. 10: 18 2 Tim. 2: 15 16:10 13:7 Jas. 1: 12 1 Cor. 11: 19 )kimazo (verb- -assay test, try) Luke 12:56 1 Cor. 1 1 : 28 1 Thess. 2:4 14:19 16:3 5:21 Rom. 1 : 28 2 Cor. 8:8,22 1 Tim. 3: 10 2: 18 13:5 Heb. 3:9 12:2 Gal. 6:4 1 Peter I : 7 14:22 Eph. 5: 10 1 John 4: 1 1 Cor. 3:13 Phil. 1: 10 ASK: I. ait£d = ask or ask for (a thing). Since one desires what he asks for, the word is represented in translation by the word desire in a number of places, but in such connections, this word takes on the active meaning of asking, not simply a wish cherished in the heart. Found in N. T. 67 times, rendered ask 44 times, desire 17 times, beg and require 2 times each, crave and call for once each. In Vulgate, usually peto, whence our peti- tion. II. erotao= ask (a person). Since this word is always directed to the person, its meaning passes easily into the idea of praying, beseeching, entreating, and the like. Found in N. T. 57 times, rendered ask 23 times, beseech 14 times, pray 13 times, desire 6 times, intreat once. In Vulgate, usually rogo, the base of our interrogation. 22 GOSPEL KEY WORDS III. punthanomai = ask (for information), inquire. Found in N. T. 12 times, rendered ask 7 times, inquire and demand 2 times each, understand once. In Vulgate, usually interrogo, whence our interrogate. IV. exetazo = search, examine, look into, ask about. Found in N. T. 3 times, rendered search, inquire, and ask once each. In Vulgate interrogo. From this study we see three distinct ideas represented by our word ask. First, aiteo is directed primarily toward the thing sought after and asked for. The person is incidental, a means to obtain what is desired. Aiteo also asks for some- thing to be given, not to be done. Thus: "Give to him that aiteo" — something. "Aiteo (something) and it shall be given you." "If his son aiteo bread. " " Whatsoever ye aiteo when ye pray." (Mark 11:24). "Came unto Pilate and aiteo the body of Jesus." "Ye denied the Holy One . . . and aiteo a murderer." "The Jews aiteo a sign." "Whatsoever we aiteo, we know that we have the things asked for (aiteo) that we aiteo of him." Sometimes aiteo has almost the force of a demand. See Luke 12:48; 1 Cor. 1:22; 1 Peter 3: 15. This word puts the asker in the light of a petitioner. Compounded with the preposition epi, its noun form means beggar, and is so used in Modern Greek. Second, erotao is directed presumably toward the person, the thing sought for being in the background. It usually asks for something to be done, not given. Thus: "His disciples came and besought (erotao) him." "He erotao his disciples, saying, Who do men say that I am? " "I erotao thee have me excused. " "He is of age, erotao him." "I will pray (erotao) the Father for you." "I pray (erotao) not for* the world." "Now we erotao you, brethren, by the coming of the Lord." This word throws a new light on the word pray in several places where it is used, since it embodies the simple idea ask, and is used as freely of men as of God. (See further under pray). Com- pounded with epi, it implies more formal asking and more searching inquiry, like our interrogate or investigate. See Matt. GOSPEL KEY WORDS 23 22:23; 27:11; Mark 9:28; 15:2; Luke 2:46; 1 Cor. 14:35. Third, exetazo and punthanomai carry the idea of searching by inquiry, or asking for information. Thus: "Search {exetazo) diligently for the young child." "None of the disciples durst exetazo him." "He demanded {punthanomai) of them where Christ should be born." "They asked {punthanomai), By what power, etc." While our word ask is susceptible of all these renderings, it adds force to a passage of Scripture to know definitely which meaning is intended. Summary The word aiteo asks for a thing, and asks that the thing be given, not done. Erotao asks a person, and asks the person to do, not give, something. Aiteo asks a gift, asks what is offered or made available, demands what is thought due. Erotao asks a deed or action — exhorts, beseeches, prays a person to do a thing or be something. Aiteo depends upon a person for obtaining something. Erotao prevails upon a person to do something. The compound epaiteo begs, solicits, urges a gift. Eperotao questions a person in a testing, examining, or investi- gative way. Exetazo looks into things or persons for finding out something, whether by questioning or otherwise. Punthan- omai inquires for information. References aiteo Matt. 5:42 Luke 1 : 63 Acts 9: 2 6:8 6:30 12:20 7:7, 8, 9, 10, 11 11:9, 10, 11, 12 13:21.28 14:7 11: 13 16:29 18: 19 12:48 25:3. 15 20:20,22 23:23. 25, 52 1 Cor. 1 : 22 21:22 John 4: 9, 10 Eph. 3:13. 20 27:20, 58 11:22 Col. 1:9 Mark 6: 22, 23. 24 14: 13. 14 Jas. 1:5,6 6:25 15:7. 16 4:2,3 10:35, 38 16:23.24.26 1 Peter 3: 15 11:24 Acts 3: 2, 14 1 John 3: 22 15:6,8,43 7:46 5: 14, 15, 16 24 GOSPEL KEY WORDS erotao (translated ask) Matt. 16: 13 21:24 Mark 4: 10 Luke 9: 45 19:31 20:3 Luke 22: 68 John 1: 19,21, 25 5:12 8:7 9:2, 15, 19,21 (translated beseech) John 9: 23 16:5, 19,23 16:30 18: 19 Acts 3: 3 Matt. 15:23 Mark 7: 26 Luke 4: 38 7:3 Luke 8: 37 11:37 John 4: 40, 47 19:31,38 (translated pray) 1 Thess. 4: 1 5: 12 2 Thess. 2: 1 2 John 5 Luke 5: 3 14: 18, 19 16:27 John 4: 31 14: 16 16:26 17:9, 15,20 (translated intreat) Acts 10:48 23: 18 1 John 5: 16 Luke 7: 36 14:32 John 12:21 Acts 16:39 Acts 18:20 23:20 Phil. 4:3 (translated desire) puntkanomai Luke 15:26 18:36 John 13:24 Acts 4: 7 (translated inquire) Acts 10: 18,29 23: 19 John 4: 52 Acts 23: 20 (translated demand) Matt. 2:4 Acts 21: 33 (translated understand) Acts 23:24 . exetazo John 21: 12 Matt. 10: 11 (translated inquire) GOSPEL KEY WORDS 25 (translated search) Matt. 2:8 AVENGE: I. ekdikeo = bring out justice (in an affair or situation, or for a person who has been wronged). For ek= out of, and dike = right, justice. Found in N. T. 6 times, rendered avenge 5 times, revenge once. In Vulgate, usually v'indico, whence our vindicate, and with ad, through the French, our avenge. II. poieo ekd'ikes'is — cause or bring about justice. The verb poieo used with the noun corresponding to ekdikeo. Found in N. T. 3 times (Luke 18: 7; Acts 7: 24), rendered uniformly avenge. III. krino krima = judge judgment. Found but once, rendered avenge (Rev. 18: 20). The force of avenge is often not felt by the ordinary reader. The Greek word it represents brings out its meaning clearly: exact justice. To avenge a wrong is to wipe it out or exact punishment for it. To avenge a person is to see that he gets justice for some wrong done him. Thus, the widow in the parable asked the judge to ekdikeo her of her adversary. Then Jesus: "Shall not God poieo ekdike- sis his own elect. " In Revelation : "God hath ekdikeo the blood of his servants." For the corresponding noun carrying out the idea of the verb, see vengeance. References ekdikeo Luke 18: 3, 5 Rev. 6: 10 Rev 19:2 Rom. 12: 19 2 Cor. 10:6 (revenge) poieo ekdikesis Luke 18:7,8 Acts 7: 24 krino krima Rev. 18:20 26 GOSPEL KEY WORDS BAPTIZE: baptizo = dip, sink (a boat), immerse, baptize. From the primitive form bapto = I dip, I dip under. This shorter form is found in N. T. 3 times (Luke 16: 24; John 13:26; Rev. 19: 13). The longer form baptizo is found 79 times, being rendered by transliteration bap- tize, except twice (Mark 7:4; Luke 11:38), wash. Its corresponding noun bdptisma is found 22 times, being rendered uniformly by transliteration baptism. Another noun derivative baptistes is found 14 times, always rendered by transliteration Baptist as an epithet of John the forerunner. Still another noun is bapt'ismos, found 4 times, and rendered washing 3 times and bap- tism once. In Vulgate, all these words are usually transliterated. This is a very interesting word. Its basic form bapto has been used from the time of Homer (800 b. c.) to the present day (in Modern Greek) to mean dip, dip into, dip under. Homer tells how the smith used to bapto red-hot steel in water to temper it; Herodotus (400 b. c.) how certain people would bapto cloth in dye to color it, and bapto earthenware vessels in a liquid to glaze them; Theocritus (270 b. c.) how the pastoral people used to bapto a vessel into the spring or well to draw water; in Euripides (440 b. c.) the storm was said to bapto a ship — sink it. In the N. T. the rich man of the parable asked Abraham to allow Lazarus to bapto the tip of his finger in water and cool his tongue. At the Last Supper Jesus was said to bapto the sop and give it to the betrayer. In Revelation John saw Jesus clothed with a vesture dipped {bapto) in blood. In Athens today the bdptes (dipper) still plies his trade of dyeing; his dyestuff is called baphe (from bapto), and his shop bapheidn. The word baptizo is formed on the stem of bapto by adding iz, the force of which is to intensify the root idea. The first use of this word in N. T. is in Matt. 3: 6, where it says that multitudes came to John and were baptizo of him in the Jordan. Its next use is in verse 11, where, by a little turn in expression, John is made to say "I indeed baptizo you with water." But GOSPEL KEY WORDS 27 in this passage the literal reading is "in water," just as in verse 6, it is "in the Jordan." There is as much reason for saying the multitude were baptized with the Jordan as to make John say he baptized with water, when he actually said in water. So also in the same verse, carrying out the figure, John said "He shall baptize you in the Holy Spirit, " just as in John 3 : 23 it says John was baptizing in Aenon. This harmo- nizes with Philip and the Eunuch's going down into the water when the latter was baptized, then coming up out of the water; also with being baptized into Christ and into his death (Rom. 6:3), being baptized in one Spirit into one body (1 Cor. 12: 13), and especially being buried with Him in baptism (Col. 2: 12). The whole atmosphere of this word, in origin, history, and present use, is dipping into or under— immersion. Few words have changed less in meaning in well-nigh 3000 years of active use. References baptizo Matt. 3:6, 11, 13 Luke 12:50 Acts 11: 16 3: 14, 16 John 1:25, 26, 28 16: 15, 33 20:22, 23 1:31, 33 18:8 28: 19 3:22,23,26 19:3,4, 5 Mark 1 : 4. 5, 8, 9 4: 1, 2 22: 16 6: 14 10:40 Rom. 6: 3 7:4 Acts 1 : 5 1 Cor. 1: 13, 14 10:38, 39 2:38, 41 1: 15, 16, 17 16: 16 8: \2, 13, 16, 36 10:2 Luke 3:7, 12, 16 8:38 12: 13 3:21 9: 18 15:29 7:29, 30 10:47,48 Gal. 3:27 11:38 baptisma (noun — baptism) Matt. 3:7 Luke 7: 29 Acts 18:25 20:22,23 12:50 19:3,4 21:25 20:4 Rom. 6: 4 Mark 1 : 4 Acts 1 : 22 Eph. 4:5 10:38,39 10:37 Col. 2:12 11:30 13:24 1 Peter 3: 21 Luke 3:3 baptismos (noun- -washing, baptism) Mark 7: 4, 8 Heb. 6:2 Heb. 9:10 25 GOSPEL KEY WORDS Bear — see bear witness, page 176. BEAST: I. zdon= living creature, animal. From zo= be alive, live. (See LIFE, I.). Represented in zo-ology. Found in N. T. 23 times (20 times in Revelation), rendered uniformly beast. In Vulgate, usually animal. II. theHon= animal, savage animal, wild beast. Popularly supposed to be represented in pan-ther = all-beast, but panther is probably a foreign word in Greek. Found in N. T. 46 times (38 times in Revelation), rendered beast or wild beast. Found once in compound, therio- macheo= fight with a beast (1 Cor. 15: 32). In Vulgate, usually best'ia, whence our beast, bestia-X. III. ktenos = domestic animal, beast of burden (sheep, goat, ox, cow, etc.). From a root meaning acquire, and since the wealth of the ancients lay largely in flocks and herds, the acquired pos- session came to signify domestic animal. Found in N. T. 4 times, uniformly rendered beast. In Vulgate, jumentum = beast of burden, but once pecus = flock or herd. IV. sphdgion = slain animal or beast. From sphdtto = slay. Found in N. T. only once (Acts 7: 42), rendered slain beast. In Vulgate, vict'imd, whence our victim. V. tetrdpodd= four-footed (things), quadrupeds. From tetra= 4, and pod= foot. Found in N. T. 3 times, rendered uniformly fourfooted beasts. In Vulgate, quadrupedid, whence our quadruped. This study brings to light some very interesting facts: 1. That the term beast used uniformly throughout the New Testament, represents five different words in the original. 2. That the word beast in the present acceptation of the term is misleading in numerous places. 3. That zoon in the 20 times it is used in Revelation refers invariably to the four living creatures about the throne of God that had the appearance of animals, and that zoon would convey a clearer idea to us if rendered either animal or living creature, rather than beast. GOSPEL KEY WORDS 29 4. That in the 38 times therion is found in Revelation it is always used as a prophetic symbol except once (Rev. 6:8); that beast used symbolically represents no other word in the original but therion; and that only one other word in Revelation is rendered beast; namely, ktenos (Rev. 18: 12). 5. That in the three times zoon is used outside of Revela- tion, it could be fittingly rendered animals in Heb. 13: 11, and dumb animals in 2 Peter 2: 12 and Jude 10. 6. That outside of Revelation, therion is used literally of wild animals except the once where it is applied to the Cretans (Tit. 1:12). 7. That in the case of sphagion the word zoon is implied, and with tetrapoda it is to be supplied. (See supplied words) . References zoon Heb. 13: 11 2 Peter 2: 12 Jude 10 Rev. 4:6, 7,8,9 5:6,8, 11, 14 6: 1,3,5,6, 7 7:11 Rev. 14:3 15:7 19:4 therion Mark 1: 13 Acts 10: 12 11:6 28:4,5 Titus 1: 12 Heb. 12:20 Jas. 3:7 Rev. 6:8 11:7 13: 1,2,3,4 13:11, 12, 14 13: 15, 17, 18 14:9, 11 Rev. 15:2 16:2, 10, 13 17:3, 7,8, 1 17: 12, 13 19: 19, 20 20:4, 10 ktenos Luke 10:34 Acts 23: 24 1 Cor. 15:39 Rev. 18: 13 sphagion Acts 7: 42 tetrapoda Acts 10: 12 Acts 11:6 Rom. 1 : 23 BEHOLD: I. ide or idou= (literally) see, see for thyself; but with one exception (John 20: 27) used as an interjection, designed to call 30 GOSPEL KEY WORDS attention to something important. Both are in the imperative form of a frequently used verb see, but rarely take an object. The first, ide, is found 26 times in N. T., rendered behold 22 times, lo 3 times, and see once. The second, idou, is found 212 times in N. T., rendered behold 183 times, and see 29 times. In Vulgate, uniformly ecce= lo! behold! whence the striking phrase used of Jesus by Pilate, Ecce homo= Lo, the man, and used as title of Gladstone's famous book on Christ. II. theaomai = look at with wonder. From root thau= wonder. Represented in English thea-ter Found in N. T. 24 times, rendered behold 2 times (Luke 23: 55; John 1: 14), see 20 times, look 2 times. In Vulgate usually video (from root id in I above) = see, whence our English pro-vide, vis -ion. III. theoreo = see, look upon thoughtfully, perceive, (later form of II above, and shading more toward merely seeing as a sight and also mental and spiritual perception.) Represented in English theo-ry, theor e-ticsd. Found in N. T. 57 times, rendered behold 11 times, see 40 times, perceive 4 times, look and consider each once. In Vulgate, video (see II above) or specto, whence English spect-Sicle. A compound of theoreo is rendered once behold and once consider. IV. blSpo= see (with the natural eye), with corresponding use in mental and spiritual sense. Found in N. T. 129 times, rendered behold 7 times, see or look 96 times, take heed 14 times, beware 5 times, regard 2 times, and variously 5 times. In Vulgate, usually video (see II above). A compound is rendered behold 2 times. V. hordo= see (more classical and in longer use than blepo, see IV above, but yielding about the same variations in meaning). Found in N. T. 58 times, rendered behold once, with other renderings similar to blepo. A compound is rendered behold once, and the compound of a related root is rendered behold 2 times. VI. katanoSo= consider or perceive with the mind (see nous under MIND, whence this verb is compounded). Found in N. T. 14 times, rendered behold 4 times, consider GOSPEL KEY WORDS 31 7 times, perceive 2 times, discover once. In Vulgate, generally considero, whence our consider. These variant meanings behind the word behold disclosed by the original, are illuminating, and very helpful in unfolding the meaning of numerous passages. Typical examples follow: 1. The interjectional use, based on the idea see, like our Look! See! Behold! Lo! It is straining the thought somewhat in interpreting a passage containing this use of behold to treat the term following it as its object. It may not strain the truth, generally speaking, but it oversteps accuracy of rendering. For example, in "Behold the Lamb of God," behold is an interjection, and lamb is in the nominative case. A literal rendering may be represented thus: Behold! The Lamb of God, or, Lo! The Lamb of God. Thus also "Behold! My mother and my brethren." "See! What manner of stones are these!" "Behold! How he loved him!" "Behold! The man!" In Luke 17:21, 23, the words lo, behold, and see are all the same word in the Greek. 2. Behold in the sense of look upon with interest and wonder, as upon a scene on the stage, becomes very forcible in passages like these: "And the women . . . beheld {theaomai) the sepulcher and how his body was laid." "We beheld {theaomai) his glory, the glory as of the only begotten Son." I beheld {theaomai) the Spirit descending." "Look on {theaomai) the fields. " "Which we have looked upon {theaomai) and our hands have handled." Also: "I theoreo Satan as lightning fall from heaven." "They theoreo Jesus walking upon the sea. " Stephen : " Theoreo the heavens opened." Paul: "When he theoreo the city wholly given to idolatry" and " Theoreo that ye are too superstitious." "Whoso hath this world's goods, and theoreo his brother have need." 3. Then behold in the sense of seeing or perceiving with the understanding, or considering with a view to understanding: When Moses drew near to katanoeo the flame in the bush, 32 GOSPEL KEY WORDS "Like unto a man katanoeo his natural face in the glass, for he katanoeo himself, and goeth away, and forgetteth what manner of man he is," "Katanoeo the ravens," "Katanoeo the lilies, how they grow." "But katanoeo not the beam that is in thine own eye." "He katanoeo their craftiness." "Katanoeo the apostle and high priest of our calling." References ide Matt. 25:20, 22 Mark 15:4 John 12: 19 25:25 16:6 16:29 26:65 John I : 29, 36, 47 18:21 Mark 2: 24 3:26 19:4, 5, 14 3:34 5: 14 Rom. 2: 17 11:21 7:26 Gal. 5:2 13:1 11 : 3, 36 idou ( — see for thyself) Matt. 1:20, 23 Mark 5:22 John 16:32 2: 1,9. 13, 19 10:28,33 19:26. 27 3: 16, 17 13:21, 23 Acts 1:10 4: 11 14:41, 42 2:7 7:4 15:35 5:9, 25, 28 8:2, 24, 29, 32 Luke 1:20. 31 7:56 8:34 1 : 36, 38, 44 8:27, 36 9:2, 3, 10, 18 1:48 9: 10, 11 9:20, 32 2:9, 10, 25, 34 10: 17, 19, 21 10: 16 2:48 10:30 11:8, 10, 19 5: 12, 18 11: 11 12:2, 10, 18, 41 6:23 12:7 12:42, 46, 47 7: 12.25,27, 34 13: 11. 25, 46 12:49 7:37 16: 1 13:3 8:41 20:22. 25 15:22 9:30, 38, 39 27:24 17:3, 5 10:3, 19,25 Rom. 9:33 19: 16, 27 11:31,32,41 1 Cor. 15:51 20: 18, 30 13:7, 11, 16 2 Cor. 5: 17 21:5 13:30,32, 35 6:2, 9 22:4 14:2 7: 11 23:34,38 15:29 12: 14 24:23, 25, 26 17:21,23 Gal. 1 : 20 25:6 18:28,31 Heb. 2: 13 26:45, 46, 47 19:2, 8, 20 8:8 26:51 22: 10. 21, 31 10:7, 9 27:51 22:38, 47 James 3: 3, 4. 5 28:2, 7,9,]] 23: 14, 15, 29 5:4,7.9, 11 28:20 23:50 1 Peter 2:6 Mark 1 : 2 24:4, 13,49 Jude 14 3:32 John 4: 35 Rev. 1:7, 18 4:3 12: 15 2: 10, 22 GOSPEL KEY WORDS i; idou Rev. 3: 8, 9, 11,20 Rev. 9: 12 Rev. 16: 15 4: 1, 2 11: 14 19: 11 5:5, 6 12:3 21:3, 5 6:2,5,8, 12 14: 1, 14 22:7, 12 7:9 15:5 theaomai ( — look at with wonder) Matt. 6: 1 Luke 23: 55 Acts 1:11 11:7 John 1: 14, 32 8: 18 22: 11 1:38 21:27 23:5 4:35 22:9 Mark 16: 11, 14 6:5 Rom. 15:24 Luke 5: 27 8: 10 1 Jno. 1 : 1 7:24 11:45 4: 12, 14 theoreo ( — look upon thoughtfully) Matt. 27:55 6: 19,40,62 Acts 8: 13 28: 1 7:3 9:7 Mark 3: 11 8:51 10: 11 5: 15, 38 9:8 17: 16, 22 12:41 10: 12 19:26 15:40. 47 12: 19,45 20:38 16:4 14: 17, 19 21:20 Luke 10: 18 16: 10, 16, 17 25:24 14:29 16: 19 27: 10 21:6 17:24 28:6 23:35,48 20:6, 12, 14 Heb. 7:4 24:37,39 Acts 3:16 1 John 3: 17 John 2:23 4: 13 Rev. 11:1 1 , 4: 19 7:56 blepo ( — see with natural eye) Matt. 7:3 Luke 6: 41, 42 Acts 1 : 9 18: 10 24: 12 4: 14 1 Cor. 10: 18 12 horao (similar to blepo) Luke 23:49 katanoeo ( — consider) Acts 7: 31. 32 Jas. 1:23,24 BELIEF— See FAITH and BELIEF, page 168. BELIEVE— See BELIEVE also in me, page 161. BLAMELESS: I. amemptos — not blameworthy. From a= not, and memptos = blamable. Found in N. T. 5 times, rendered blameless 3 times, unblam- able and faultless each once. 3/4 GOSPEL KEY WORDS In Vulgate, sine querela = without complaint, whence our quer-ulous. II. amomos = without blemish. From a= not, and momos = a blemish. Found in N. T. 7 times, rendered without blame, blemish, spot, or fault 5 times, unblamable and faultless each once. III. amometos = not blamable (having no blemish as a ground for rejection). From a= not, and mometos= a verbal derived from a verb built on the stem of II above. Found in N. T. 2 times (Phil. 2: 15; 2 Peter 3: 14), rendered without rebuke and blameless respectively. IV. dnaitios = without cause (for accusation or censure) . From an = not, and aitios = culpable. Found in N. T. 2 times (Matt. 12: 5, 7), rendered blameless and guiltless respectively. In Vulgate, sine crim'ine = without incrimination, and innocens= innocent. V. dnenkletos = not chargeable with wrong. From an = not, and enkletos= accusable. Found in N. T. 5 times, rendered blameless 4 times, unre- provable once. In Vulgate, sine crimine (see IV above) or 'irreprehensibiles. VI. anepiieptos = not takable or detectable (in wrong). From an = not, epileptos = caught in the act. Represented in our epilepsy, the seizing or falling sickness. Found in N. T. 3 times, rendered blameless 2 times, unre- bukable once. In Vulgate, irreprehensibiles . We may summarize the various ideas underlying blameless according to the angle from which it is viewed, with an example of each: Thus: "Be preserved amemptos unto the coming of the Lord" — not blamable. "For they are amomos before the throne of God" — having no blemish (physical, mental, moral). "Without spot, and amometos" — not subject to rejection because of blemish. "Profane the Sabbath, and are anaitios" — without cause for being charged with breaking the law. "A bishop must be anenkletos" — not deserving reproof. GOSPEL KEY WORDS 35 "That thou keep this commandment without spot, anepi- leptos" — not subject to attack for wrongdoing, not falling from uprightness in obedience, irreprehensible — not spiritually epi- leptic. References amemptos Luke 1 : 6 Phil. 2: 15 3:6 1 Thess. 3:13 Heb. 8: 7 amomos Eph. 1 : 4 5:27 Col. 1:22 Heb. 9:14 1 Peter 1:19 Jude 24 Rev. 14:5 amometos Phil. 2:15 2 Peter 3: 14 anaitios Matt. 12:5, 7 anenkletos 1 Cor. 1 : 8 Col. 1:22 1 Tim. 3: 10 Titus 1 : 6, 7 anepileptos 1 Tim. 3:2 1 Tim. 5:7 1 Tim. 6: 14 BLESSED: I. makarios = happy, well-favored, blessed. From a shorter form makar applied frequently by Homer and others to the gods in distinction from the state of mortals; hence any approach of man to the godlike state may be called makarios. Found in N. T. 50 times, uniformly used of man except twice (1 Tim. 1: 11 and 6: 15) where it is used of God, and uniformly rendered blessed except 6 times, where it is happy. In Vulgate, it is beatus, whence our beat-itude, beat-iiy. II. euldgetos = well-spoken-of, praised, eulogized, blessed. From eu= well, and lego= speak. Represented in English eulog-y, eulog-ize. Found in N. T. 8 times, uniformly used of God, and rendered blessed. In both profane and sacred writings, makarios is used mostly of man, but denotes a state of real happiness or bliss resembling 36 GOSPEL KEY WORDS the divine or leading toward the divine. Hence the various states named in the beatitudes are called makarios; not indeed because the states described are humanly speaking enjoyable, but because they are conditions essential to communion with God, because they lead toward the realization of divine nature in human experience, and because of the hope that animates them of entering upon the future life freed from the very conditions themselves that are essential to its attainment. Then, truly, may it be said of men, as of heavenly beings now, that in the full they are makar or makarios. Therefore it is fitting to say that both now and in antici- pation the faithful servant is makarios. "If ye know these things, makarios are ye if ye do them." "It is more makarios to give than to receive." "Looking for that makarios hope" (the hope that makes makarios). " Makarios are the dead that die in the Lord." " Makarios are they that do his command- ments." "We count them makarios which endure." The term eulogetos is always applied to God: " Eulogetos be the God and Father." "The Creator, who is eulogetos forever." Its corresponding verb, eulogeo, in its passive parti- ciple form, is used of either man or God: " Eulogemenos is he that cometh in the name of the Lord." " Eulogemenos art thou among women. " " Eulogemenos be the King that cometh. This verb is used exclusively for the English verb bless wherever found in N. T. "Eulogeo them that curse you." Jesus laid his hands on the little children "and eulogeo them." "Therewith eulogeo we God. " Where applied to God, it would be more fittingly rendered praise, as it is in Luke 1 : 64, and as we ordinarily use it in prayer and speech. The corresponding noun is eulogia — eulogy, blessing. "The cup of eulogia.'' "With all spiritual eulogia." "Eulogia and honor and glory." Matt. 16: 17 24:46 References akarios Matt. 5:3, 4, 5,6, 7 5:8, 9, 10, 11 Matt. 11:6 13: 16 GOSPEL KEY WORDS 37 makarios Luke 1 : 45 John 20: 29 Jas. 1: 12, 25 6:20,21,. 12, Acts 20: 35 1 Peter 3: 14 7:23 26:2 4: 14 10:23 Rom. 4: 7, 8 Rev. 1 : 3 1 1 : 27, 28 14:22 14: 13 Luke 12: 37, 38, 43 1 Cor. 7:40 16: 15 14:14, 15 1 Tim. 1:11 19:9 23:29 6: 15 20:6 John 13:17 Titus 2: 13 22:7, 14 eulogetos Mark 14:61 Rom. 9:5 Eph. 1 : 3 Luke 1 : 68 2 Cor. 1 : 3 1 Peter 1 : 3 Rom. 1 : 25 11:31 BOAST I. kauchaomai= rejoice or pride oneself on his course of action or his attitude toward a matter, glory, boast. Found in N. T. 38 times, rendered glory 23 times, boast 10 times, joy or rejoice 5 times. In Vulgate, usually glorior, whence our glory. II. katakauchaomal — same as I with kata as intensifier added. III. lego= say, declare — once rendered boast in connection with saying something boastful ( Acts 5 - 36). IV. alazbn (adjective) = wandering about the country, pretending false things, acting a braggart, boasting. Found in N. T. 2 times, rendered boaster. From this study we see that the idea of boasting ranges from that of the low imposter or braggart to that of elation over achieving a good thing. Thus: Of the reprobate heathen: "Being filled with all unright- eousness . . . proud, alazones." Rom. 1:30. Of believers in the last days: "For men shall be lovers of their own selves, covetous, alazones." 2 Tim. 3: 2. Of worldliness: "the lust of the eyes, the alazoneia of life." 1 Jno. 2:16. Of the hypocritical Jew: "Thou that makest thy boast (kauchaomai) of law, through breaking the law dishonorest thou God?" Rom. 2:23. Of God's method of confounding the wise: "That no flesh should kauchaomai." 1 Cor. 1:29. 38 GOSPEL KEY WORDS Paul, of himself: "That I should kauchaomai a little." 2 Cor. 11:16. But, in a good sense — Of the justified believer: "By whom ... we kauch- aomai in hope of the glory of God. " Rom. 5: 2. Paul, of the thorn in his flesh: "Therefore will I rather kauchaomai in my infirmities." 2 Cor. 12:9. Of the ground for glorying: "God forbid that I should kauchaomai save in the cross of our Lord Jesus Christ." Gal. 6:14. To the Jew, or the Gentile: " katakauchaomai not against the branches." Rom. 11:18. Of mercy: "Mercy kauchaomai against judgment." Jas. 2:13. References kauchaomai Rom. 2: 17.23 5:2.3, 11 1 Cor. 1:29,31 3:21 4:7 2 Cor. 5:12 7:14 2 Cor. 9:2 10:8, 13, 15 10:16, 17 11:12, 16. 18 11:30 12:1,5.6.9 12: 11 Gal. 6: 13. Eph. 2:9 Phil. 3:3 2 Thess. 1 Jas. 1 : 9 4:16 14 4 katakauchaomai Rom. 11: 18 Jas. 2:13 Jas. 3: 14 lego Acts 5:36 alazon Rom. 1 : 30 2 Tim. 3:2 BORN — See BORN again, page 162. CAMEL — See CAMEL through needle's eye, page 173. See swallow a CAMEL, page 164. CARE (noun): I. merimna= care, thought, especially anxious care or thought, solicitude. Found in N. T. 6 times, rendered uniformly care. In Vulgate, usually solicitudo, whence our solicitude, but once curd, whence our care. GOSPEL KEY WORDS 39 II. spoude = haste, diligence, eagerness, earnestness, care. Found in N. T. 12 times, rendered care once, earnest care once, carefulness once, haste 2 times, diligence 5 times, business once, forwardness once. The Scripture presents care in two aspects: (1) merimna — interest and sense of anxious responsibility resting upon the mind or heart; (2) spoude — earnestness of spirit and action. Hence Matthew and Mark speak of the "merimna of this world;" Luke of being "choked with merimnas and riches" and "merimna of this life"; Paul of "the merimna of all the churches" ; and Peter of "casting all your merimnas upon him. " The corresponding verb, mertmndo, is used in a number of familiar passages that it concerns us to understand. Thus: "Take no thought" for your life, or for raiment, or for the morrow, or what ye shall say, reads simply "Do not merimnao concerning these things. All through classical as well as New Testament times, merimnao carries the idea of deep concern, anxiety, especially in its negative or prohibitive sense. It comes about as near our worry as any Greek word in good standing. Hence, Be not anxious, Do not worry, convey its force well in the negative. Jesus said to Martha, "Thou merimnao and art bustling about many things." Paul says that he that is unmarried merimnao for the things of the Lord, but he that is married merimnao for the things of the world, how he may please his wife. So conversely of the woman. He precedes both statements by this word: "I would have you to be amerimnoi" — without care, care-less. When the Jews bribed the soldiers to lie about the resurrection of Jesus, they said to them, "If this comes to the governor's ears, we shall persuade (bribe, of course) him and make you amerimnoi" — without concern or anxiety about punishment. To the Philip- pians Paul writes: "About nothing merimnao" — take anxious thought. In all these passages care is dealt with at the seat of the matter. In its second aspect, spoude, it is treated from the viewpoint of interest or concern represented in action — energy, 40 GOSPEL KEY WORDS application, diligence. Thus Mary is said to have gone into the hill country "with spoude" to greet Elizabeth. Paul exhorts rulers to rule "with spoude", and all to be "not sloth- ful in spoude." To the Corinthians he remarks, "What spoude is wrought in you." Peter urges, "Giving all spoude, add to your faith virtue." The corresponding verb is spoudazo. So Paul to the Ephes- ians: " spoudazontes to keep the unity of the Spirit in the bond of peace"; and to Timothy: "spoudazo to present yourself dokimos (which see) to God." References merimna ( = anxious thought) Matt 13:22 Luke 8: 14 2 Cor. 1 1 : 28 Mark 4: 19 21:34 1 Peter 5: 7 merimnao (verb) Matt. 6:25,27 Luke 10:41 1 Cor. 7:34 6:28, 31,34 12:11,22,25,26 12:25 10: 19 1 Cor. 7:32,33 Phil. 2:20 4:6 spoude ( = diligence, earnestness) 2 Cor. 7: 11, 12 2 Cor. 8: 16 spoudazo (verb) Gal. 2:10 2 Tim. 2:15 Heb. 4:11 Eph. 4:3 4:9,21 2 Peter 1 : 10, 15 IThess. 2:17 Titus 3: 12 3:14 CASTAWAY : ddokimos = not standing the test, spurious, rejected, castaway, reprobate. From a= not, and dokimos = approved (see Approved), a term used in assaying. Found in the New Testament 8 times, being rendered cast- away once, reprobate 6 times, and rejected once. In Vulgate, reprobus, whence our reprobate. A notable use of this interesting word is found in Paul's declaration that "I keep under my body, and bring it into subjection (castigate it, in Vulgate), lest that by any means when I have preached to others, I myself should be adokimos" — be rejected by the assayer as spurious. Of the heathen, God GOSPEL KEY WORDS M " gave them over to an adokimos mind. " Rom. 1 : 28. " Adoki- mos concerning the faith." 2 Tim. 3: 8. "That which beareth thorns and briers is adokimos." Heb. 6:8. References adokimos Rom. 1:28 2 Cor. 13:5,6, 7 Titus 1 : 16 1 Cor. 9:27 2 Tim. 3:8 Heb. 6: 8 CAST — See CAST down to hell, page 164. CHANGE: I. dllatto — make other than it is, alter, change. From alios = other. Found in N. T. 6 times, uniformly rendered change. In Vulgate, muto= change; whence our mut-a.tion, com- mute, trans-mute, im-mut-ab\e. II. metdlldtto = make over into another, transmute, change fully. A compound of I above, intensifying its meaning. Found in N. T. 2 times, rendered change (Rom. 1: 25, 26). Vulgate: commuto or immuto. III. metdbdllomal = put myself over into a different attitude toward, change my mind. From meta = over, and hallo = put, cast. Represented in fraZ-opticon. Found in N. T. once (Acts 28: 6), rendered change the mind/ IV. metdtithemi= place over (into another state, thing, or place). From meta — over, and tithemi — place, put. Found in N. T. 6 times, rendered change once (Heb. 7: 12), translate 2 times, and turn, carry over, remove each once. Vulgate: transferor carry over; whence our transfer, and from its participle translatus, our translate. V. metdschemdtizo = make over in form, in outward appearance. From meta= over, and schematizo — I form. Represented in our scheme, schem-atic. Found in N. T. 5 times, rendered change once (Phil. 3: 21), transform 3 times, transfer in figure, once. Vulgate: transfiguro, whence our transfigur-e; and once reformo (Phil. 3:21), whence our re-form. VI. metdmorphddmal= make over in shape, in real appearance, in quality. From meta = over, and morphoo — form, give shape to. Represented in our metamorphose, metamorphosis. Vulgate: transfiguro, transformo, reformo. 42 GOSPEL KEY WORDS The variations of the idea change discovered in this study are of absorbing interest. They range from mere outward change for purposes of deception, through essential changes in spiritual life, to the physical change and ultimate glorifi- cation at the coming of Christ. The simplest, yet often very significant, word is allatto, making a thing other than it is. Thus: False accusers of Stephen: "We have heard him say that this Jesus . . . shall allatto the customs which Moses delivered us." Acts 6: 14. Of the reprobate heathen: "Who allatto the glory of the incorruptible God." Rom. 1:23. Paul, of the righteous dead: "We shall not all sleep, but we shall be allatto." 1 Cor. 15:51. In its compound form, of the heathen: "Who metallatto the truth of God into a lie. " Rom. 1 : 25 (see also of the women, in verse 26). The word most denoting a false or deceptive change is metaschematizo. Thus : Of false apostles: "metaschematizo themselves into the apostles of Christ." 2 Cor. 11: 13. Of Satan himself: "For Satan himself is metaschematizo into an angel of light." 2 Cor. 11: 14. But this word is also used of the physical change in the body at the time of the resurrection, doubtless because of the marked change in the outward appearance of the "vile body" when it is physically glorified. Thus: Paul, of the righteous: "Who [Christ] shall metaschematizo our vile body." Phil. 3:21. (For another compound of this verb, see below). The word used for the translation of Enoch, but also of apostasy, is metatithemi. Thus: In the concrete and temporal sense: "Jacob went down into Egypt, and died, he and our fathers, and were metatithemi over into Sychem" in Canaan, and buried there. Acts 7: 16. GOSPEL KEY WORDS 4? Of Enoch: "By faith Enoch was metattthemi." Heb. 11: 5. Of apostasy: "I marvel that ye are so soon metattthemi from him that called you." Gal. 1:6. For the noun corres- ponding to this verb, see Heb. 7: 12; 11: 5; 12: 27. The most strongly and uniformly spiritual term is metamor- phoomai. Thus : Of Jesus: "He was metamorphoomai before them." Matt. 17:2. In Paul's declaration to believers: "We all . . . are metamorphoomai into the same image." 2 Cor. 3:18. In Paul's exhortation to believers: "But be ye metamor- phoomai by the renewing of your mind." Rom. 12: 2. This adversative exhortation is set over against a negative one just preceding, which says: "Be ye not sunschematizo to this world." Here is brought out forcefully the difference between the superficial transformation presented in the base schema and the deep-reaching transmutation in morpho. In fact, transform and transmute well express their essential difference. Taken in the light of the scientific use of its English deriva- tive, we gain a true and beautiful conception of what this word means. In the life of the butterfly, we see that wonder- ful metamorphosis from the lowly, ugly worm to the most active and beautiful of winged creatures. Here we see a real change, not in species, but in form, beauty, and qualities that are essentially new. So would Paul have the mind, the "old man," transmuted into a "new creature." References allatto Acts 6: 14 1 Cor. 15:51, 52 Heb. 1:12 Rom. 1:23 Gal. 4:20 metallatto Rom. 1 : 25, 26 metaballomai Acts 28: 6 44 Gospel key words metatithemi Acts 7: 16 Heb 7: 12 Jude 4 Gal. 1:6 11:5 metaschematizo 1 Cor. 4: 6 2 Cor. 1 1 : 13, 14, 15 Phil. 3:21 Matt. 7:2 Rom. 12:2 2 Cor. 3: 18 Mark 9:2 CHARITY — See CHARITY and LOVE, page 166. CHASTEN: paideuo =1 bring up a child, train or teach a child, discipline, punish, chasten. From pais (stem paid) = a child. Represented in our ped-agogy (old spelling paed-). Found in N. T. 13 times, rendered chasten 6 times, chastise 2 times, teach 2 times, learn 2 times, instruct once. As seen from the definition of paideuo, it passed from the idea of rearing a child in the natural way, to training a child, thence to teaching a child by the two means (a) of instruction, (b) of discipline, the latter including punishment, corporal or otherwise. Hence Pilate's proposition to the multitude was to (paideuo) "chastise" Jesus and let him go = probably physical punish- ment. Paul writes to the Corinthians "being judged, we are disciplined (paideuo) but not killed." To Timothy: "whom I gave over to Satan that they may be disciplined (paideuo) not to blaspheme." Again: "Whom the Lord loveth, he paideuo," and Jesus himself, "as many as I love, I rebuke and paideuo." Perhaps the nearest paideuo comes to our teach or educate is where it is said that Moses "was educated (paideuo) in all the wisdom of the Egyptians," and where Paul speaks of him- self as " pepaideumenos according to the perfect manner of the law, " the form used here being the perfect passive participle of paideuo, and the same exactly as that used by Modern Greeks to speak of a man as being educated. A word here about chaste, chasten, and chastise in this GOSPEL KEY WORDS 45 connection. All are from the Latin cdstus = pure, whence our cast-igate, to purify by trial and discipline, by cleansing out the dross. Hence "whom the Lord loveth, he purifieth." Though considerably removed as a word from paideuo, yet purify, chasten carries out well the idea of discipline repre- sented in it. The abstract noun corresponding to paideuo is paideia, rendered nurture in Kph. 6:4, instruction in 2 Tim. 3:16, chastening in Heb. 12: 5, chastisement in Heb. 12: 8, and chasten- ing in Heb. 12: 11. The word palddgogos = pedagogue, from paid = child, and agogos = leader, guide, is found 3 times in N. T. It is rendered instructor in 1 Cor. 4: 15, and schoolmaster in Gal. 3:24, 25. References paideuo (verb = bring up a child) Luke 23: 16, 22 2 Cor. 6:9 Heb. 12:6, 7 Acts 7: 22 1 Tim. 1:20 12: 10 22:3 2 Tim. 2:25 Rev. 3:19 1 Cor. 11:32 Titus 2: 12 paideia (noun= instruction) Eph. 6:4 2 Tim. 3:16 Heb. 12:5, 7, 8 12: 11 CHILD: I. teknon = thing begotten (male or female). From root tek — beget. Found in N. T. 99 times, being rendered child 78 times, son 20 times, daughter once. In Vulgate, usually filius, whence our fil-isd, af-/i/-iate. II. paidwn — child (diminutive form of pais, which see under ser- vant. It is a term of familiarity, tenderness, or endearment). Found in N. T. 51 times, being rendered child, young child, or little child, 47 times, and damsel 4 times. A variant form is paidarion, rendered child once, and lad once. III. huios = son. Found in N T. 379 times, being rendered son 328 times, but child 51 times. 46 GOSPEL KEY WORDS IV. nepios = child (in development or understanding). From ne = no, and ^oj = word (as articulate expression of a mental state). Found in N. T. 14 times, being rendered child 8 times, and babe 6 times. V. brephos = child (physical — unborn or newly born). Found in N. T. 8 times, being rendered child 2 times, babe 5 times, infant once. In Vulgate, infans, whence our infant. It is very instructive to trace the word child through its five-fold variation in the Greek. The form most used, teknon, is based on the idea bear, give birth to (spoken of the mother), hence thing born (male or female), but differing from gegen- nemenon = begotten (spoken of the father), whence our generate, generation. Yet of course teknon may be spoken of in general as the child of either parent, since it belongs to them in common. Its plural is tekna. Thus how fitting to speak of Rachel as "weeping for her tekna." "His blood be on us and on our tekna." "No man who hath left . . . wife or tekna or lands." "And they had no teknon. " " Power to become the tekna of God. " " Tekna of the flesh," "tekna of promise," "tekna of light." " Teknon, be of good cheer." "Tekna, obey your parents." "Timothy, my own teknon." "Now are we the tekna of God." "Her teknon was caught up unto God." The corresponding diminu- tive (see paidion above) is teknion, found 9 times, and rendered uniformly little child, as when Jesus said tenderly, ' ' Teknia, yet a little while I am with you." The corresponding verb is tikto, found 19 times, usually rendered bring forth, or deliver, as in the Annunciation and in the case of the symbolic woman of Revelation 12. The next term in frequency is paidion (plural paidia), the common term in the family or neighborhood circle, and when used endearingly (being a diminutive of the more classical pais). It is used uniformly of Jesus in Matthew 2, and in such familiar passages as these: "Jesus called a paidion unto him." "Humbled himself as this paidion." "Suffer paidia GOSPEL KEY WORDS - 47 to come unto me." "The paidion (damsel) is not dead, but sleepeth." "Sir, come down ere my paidion die." "Be not paidia in understanding." "Forasmuch then as the paidia are partakers." "Paidia, it is the last time." A feminine form of diminutive, paidiske, is also found 13 times, usually rendered maid or damsel, as "Then said the paidiske that kept the door." The corresponding verb is patdeuo = learn, chastise, chasten ■ — ideas generally associated with child life; as, "Whom the Lord loveth he paideuo," "Moses was paideuo in all the wisdom." Another verb is paizd = act the child, play; found only in 1 Cor. 10:7. The abstract noun, paideid, is found 6 times, and rendered chastening, chastisement, nurture, or instruction. This word is used by Modern Greeks for education. The other three words for child may be traced in the Refer- ence list, bearing in mind that huios is the distinctive term for male child, that brephos denotes the physical child, and that nepios means childlike in understanding, this latter found in such passages as "Thou hast hidden these things from the wise and prudent, and hast revealed them unto nepioi"; and in Paul's remarkable comment on his experience as a nepios in 1 Corinthians 13. Thus again does the Greek wealth of vocabulary enrich the thought in many passages considered in the five-fold light of the word child. References teknon ( — thing begotten) [att. 2: 18 Matt. 22:24 Luke 3:8 3:9 23:37 7:35 7:11 27:25 11:13 9:2 Mark 2: 5 13:34 10:21 7:27 14:26 11: 19 10:24, 29, 30 15:31 15:26 12: 19 16:25 18:25 13: 12 18:29 19:29 Luke 1:7, 17 19:44 21:28 2:48 20:31 U8 GOSPLE KEY WORDS teknon Luke 23: 28 John 1: 12 8:39 11:52 Acts 2: 39 7:5 13:33 21:5,21 Rom. 8: 16, 17 8:21 9:7, 8 1 Cor. 4: 14, 17 7: 15 2 Cor. 6: 13 12: 14 Gal. 4:25, 27, 28, 31 Eph. 2:3 5: 1, 8 6: 1,4 Phil. 2: 15,22 Col. 3:20, 21 1 Thess. 2:7, 11 1 Tim. 1:2, 18 3:4, 12 5:4 2 Tim. 1 : 2 paidion ( — familiar or endearing term) Matt. 2:8, 9, 11 2: 13, 14,20,21 14:21 15:38 18:2, 3,4, 5 19: 13, 14 Mark 5: 39, 40 5:41 huios ( — son) Matt. 5:9, 45 8: 12 9: 15 12:27 13:38 17:25,26 20:20 23: 15, 31 27:9, 56 Mark 2: 19 Luke 1: 16 5:34 Mark 7: 38 9:24,36,37 10: 13, 14, 15 Luke 1 : 59, 66 1 : 76, 80 2: 17,21,27,40 7:32 9:47,48 Luke 6: 35 16:8 20: 34, 36 John 4:12 12:36 Acts 3: 25 5:21 7:23, 37 9: 15 10:36 13:10,26 Rom. 9:26, 27 nepios ( — child in understanding) Matt. 11:25 Rom. 2:20 21: 16 1 Cor. 3: 1 Luke 10:21 13:11 brephos ( — physical child) Luke 1:41, 44 8:15 2: 12, 16 Acts 7: 19 2 Tim. 2: 1. Titus 1 : 4, 6 Phile. 10 1 Peter 1:14 3:6 2 Peter 3: 14 1 John 3: 1,2, I 5:2 2 John 1,4, 13 3 John 4 Rev. 2:23 12:4,5 Luke 11:7 18: 16, 17 John 4: 49 16:21 21:5 1 Cor. 14:20 Heb. 2: 13, 14 11:23 1 John 2: 13, 18 2 Cor. 3:7, 13 Gal. 3:7, 26 Eph. 2:2 5:6 Col. 3:6 1 Thess. 5:5 Heb. 1 1 : 22 12:5 Rev. 2: 14 7:4 12:5 21: 12 Gal. 4: 1,3 Eph. 4: 14 Heb. 5: 13 2 Tim. 3: 15 1 Peter 2: 2 CHOOSE: I. eklego = pick out, elect, choose. This word is used 20 out of the 28 times that choose occurs as a verb in the English. For a study of it, see God's ELECT, GOSPEL KEY WORDS 49 II. hair£dmal = I take for myself, prefer, choose. It implies a de- liberate choice. A derived form hairetizo, is used once (Matt. 12: 18). III. procheirizomai = 1 take in hand for myself, prepare for my own use, select, choose. Based on pro = before, at; and cheir = hand. A lengthened form of this verb adds the idea of selecting by vote, while the same verb less the pro means raise the hand (in voting), hence choose or elect formally. \ These variations in the force of the verb choose are very instructive. Its simplest meaning is found in eklego — sort out, with little or no clue to aim or method (See under god's ELECT.) The verb haireomai reveals motive, deliberation. Hence in Phil. 1:22, "What I shall choose, I wot not"; in 2 Thess. 2: 13, "God hath from the beginning chosen you to salvation"; and in Heb. 11: 25, as a climax in the use of this word, "Choos- ing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season." Curiously enough, from this verb comes the abstract noun hairesis, whence our heresy. Yet how fitting is its underlying idea in the history of this word. In the Middle Ages, he who dared to make his own interpretation of Scripture through study, and to choose his own course of conduct accordingly, was guilty of heresy — of choosing for himself instead of follow- ing the edicts and doctrines set forth by the church. So today heresy is false teaching in the light of commonly accepted doctrine. So Paul in his defense: "after the way which they call hairesis" (Acts 24: 14), and "stripes, seditions, hairesis" (Gal. 5:20). So Peter: "shall bring in damnable hairesis" (2 Peter 2:1). But through the Acts, with the one exception above, this word is rendered sect, that is, a separation from choice, a body of believers in certain doctrines. The corres- ponding adjective form, hairetikds, is found in Titus 3: 10, rendered man that is an heretic. The third meaning of choose, represented in verbs based on pro = for, cheir = hsind, and toneo = stretch, is full of interest. 3 50 GOSPLE KEY WORDS Thus Ananias to Paul: "The God of our fathers hath taken you in hand for himself, etc.," in harmony with Jesus' own words to Paul at the time of his vision, "I have appeared unto thee for this purpose, to take you in hand for myself as a minister and witness." So Peter to Cornelius and his company: "Unto witnesses taken in hand for himself beforehand." Acts 10:41. On the use of the same verb without the pro, leaving it to mean simply raise the hand (in voting), it says in Acts 14: 23, "When they had voted in elders in every church," and in 2 Cor. 8: 19, "who was also voted by the churches to travel with us." References eklegomai Mark 13:20 Luke 6: 13 10:42 14:7 John 6: 70 John 13: 18 15: 16, 19 Acts 1 : 2. 24 6:5 13:17 Acts 15:7.22.25 1 Cor. 1 : 27. 28 Eph. 1 : 4 James 2: 5 haireomai Phil. 1 : 22 2Thess. 2: 13 Heb. 1 1 : 25 procheirizomai Acts 22: 14 Acts 26: 16 hairesis (noun = = choice = heresy) Acts 5: 17 15:5 24:5. 16 Acts 26: 5 28:23 1 Cor. 11:19 Gal. 5:20 2 Peter 2: 1 COMING (of Christ): I. parousta = presence, state of being at hand. From pdrelmi — I am by, I am here. Not represented in English directly, but through its Latin equivalent praesentia comes our presence. Found in N. T. 24 times, being rendered coming 22 times (in all but 6 referring to the coming of the Lord), and presence twice (both times referring to Paul — 2 Cor. 10: 10 and Phil. 2: 12). In Vulgate, parousta is rendered chiefly by adventus = ad- vent; but in 4 places by praesentia (see above), 3 of which refer to men and one to Christ. GOSPEL KEY WORDS 51 II. apokalups'is = uncovering, revelation. Represented in our apoca- lypse. Found in N. T. 18 times, being rendered coming only once (1 Cor. 1:7), but referring to the coming of Christ in 4 other instances (2 Thess. 1: 7; 1 Peter 1:7, 13; 4: 13), rendered once appearing and 3 times with some form of reveal. III. Sleus'is = (literally) a coming. Found in N. T. only once (Acts 7: 52), being rendered coming. IV. eisodos = way into, entrance. Found in N. T. 5 times, being rendered coming only once (Acts 13:24), evidently referring to John's preaching before Jesus entered into his public labors. V. In three places (Matt. 24:48; Luke 12:45; Matt. 25:27) the word coming is a rendering of some other original term than the four cited above. In the first and second, it is a verb meaning simply tarry; in the third, it is the common participle coming. As a word to denote the return of Christ at the second advent, parousia is a very vivid term. Leaping over the journey to his Father's "many mansions," the time of his absence, and the journey back again, this word looks forward to his actual presence once more with the elect of earth. It is in sharp contrast to his prolonged absence — a cause of sorrow to those who are looking for his return — and reflects best, perhaps, in anticipation, the joy that will be theirs when they can be with him where he is, nevermore to be separated from that blessed Presence. Keeping in mind that the word coming in its ordinary use may denote either the journey or the arrival, note first its use in N. T. in relation to men. Paul writes to the Corinthians, "I am glad of the parousia of Stephanos" — who had already arrived and refreshed Paul's spirit (1 Cor. 16: 17, 18). In the same way he speaks of the parousia of Titus (2 Cor. 7: 6, 7). More accurately, both these passages would read arrival, better yet presence, as the Greek accurately says. Referring to himself Paul speaks of his "bodily parousia" (2 Cor. 10: 10) 55 GOSPEL KEY WORDS here rendered presence, as also in Phil. 2: 12, and as would be more accurate in Phil. 1:26 — "through my presence with you again." In 2 Thess. 2:9, parousia is used of "that wicked" one, where it might also be properly rendered presence, for his presence is to be recognized by his works. In all other places in N. T. where parousia occurs, it is used of the advent of Christ. SUMMARY The word coming (as a noun) is used in N. T. 30 times; of which 20 refer to the second advent of Christ, and 2 to his first advent. Out of these 22 times, the word parousia is used 16 times. This marks the idea of presence as by far the strongest favorite to designate the return of Christ. It looks forward, not so much to the act or event of his coming, as to the ever- lasting result of his coming, to receive his own into the mansions he is now absent to prepare, who are never again to be separa- ted from Him in whose presence there is "fulness of joy" and ' ' pleasures f orevermore. ' ' References parousia Matt. 24: 3, 27 Phil. 1 : 26 2 Thess. 3: 1, 8, 9 24:37,39 2:12 Jas. 5: 7, 8 1 Cor. 15:23 1 Thess. 2:19 2 Peter 1 : 16 16:17 3:13 3:4,12 2 Cor. 7:6, 7 4:15 I John 2: 28 10:10 5:23 apokalupsis I Cor. 1 : 7 eleusis Acts 7:52 eisodos Acts 13:24 CONDEMNATION — See JUDGMENT and DAMNATION CONFORM — See CHANGE COVENANT — See TESTAMENT CREATION — See CREATURE GOSPEL KEY WORDS 53 CREATURE: I. ktisis = a making habitable, a founding, a creating, creation, creature. From ktizo = l people, establish, create. Found in N. T. 19 times, rendered creature 11 times, creation 6 times, ordinance and building each once. In Vulgate, creatura except once creatio (Heb. 9: 11), whence our creature, and creation. II. ktisma = thing established, thing created, creation, creature. Found in N. T. 4 times, rendered uniformly creature. These two words are formed from a common verbal root in harmony with the rules of Greek etymology. Yet each by its own root arrives at so nearly the same meaning that it is largely a matter of context whether either is rendered cre- ation or creature. Nevertheless there is a satisfaction and benefit in knowing their distinct meanings. ktisis is the active, and abstract term. It denotes the process and the general conception of creating. Secondarily, it denotes the resulting creation as a whole; then (being the active term) that part of creation which we understand by the term creature. ktisma denotes the result of the act of creating — the thing created, both as a whole and as a part. In the same sense in which thing is general enough to include person, so ktisma is general enough to include the creature as a particular one of the things created. Hence — ktisis: idea, process, act, result (general or particular), but leaning toward the general. ktisma: result (general or particular), but leaning toward the particular. — Thus: "From the beginning of the ktisis of God." "Preach the gospel to every ktisis" (or, better, "in all creation," as is permissible in Mark 16: 15, and as it literally reads in Col. 1 : 23 — in, not to) . In this use ktisis is virtually equivalent to oikoumene (see earth). Ktisis is used repeatedly and exclusively in Romans, its rendering varying in A. V. between creation and creature. 54 GOSPEL KEY WORDS But if we read creation in every case, we gain a clearer idea of its force as representing all creation other than man, under- standing, however, that in chapter 1 : 25 and 8 : 39 some created being, like man, might be included. Thus in that wonderful eighth chapter, creation is all but invested with life and in- telligence, being represented as waiting, with us, for redemp- tion from the curse. Hence: " Creation waiteth " (v. 19); "for creation was made subject to vanity (at the time of the curse) . . . by reason of him who subjected it on the hope that also creation itself shall be delivered from the bondage of corruption" (vs. 20, 21) ; "for we know that all creation groaneth and travaileth in pain together until now; and not only so, but we ourselves also groan, etc." (vs. 22, 23). Read in this way, the whole passage is clear, its highly forceful conception is brought out, and it helps prepare the way for the magnificent climax in verses 38 and 39. In Paul's other epistles, ktisis has much the same force, being used exclusively except 1 Tim. 4: 4, where ktisma is used. Thus: "If any man be in Christ, there is a new creation; the old elements are gone, behold! all things have become new" — new in kind, as this word means. "Neither is circumcision any- thing, nor uncircumcision, but a new creation" is everything. "Firstborn of all creation" (see firstborn), "neither is there a thing in creation (man or otherwise) which is not ap- parent (transparent) to his sight, but all things are bare and exposed to the eyes of him to whom our discourse pertains." "More perfect tabernacle, not made with hands, that is, not of this creation" (construction, of the earthly tabernacle). Peter says: "Submit yourself to every human creation for the Lord's sake." Ktisma, denoting a thing created, animate or inanimate, is used in reference to foods — not flesh "meats": "For every thing-created of God is good, and nothing is to be rejected if received with thanksgiving, for it is sanctified through the word of God (that created it) and (your) petition. " Used in a similar sense in Jas. 1:18. In Revelation, used twice: once of all GOSPEL KEY WORDS 55 creatures in heaven, and earth, and once of only creatures in the sea. References ktisis Mark 16:15 Rom. 1 : 25 8: 19,20,21 Rom. 8: 39 2 Cor. 5:17 Gal. 6:15 Col. 1: 15, 23 Heb. 4: 13 Mark 10:6 13:19 (creation) Rom. 1 : 20 8:22 2 Peter 3: 4 Rev. 3:14 Heb. 9: 11 (building) 1 Peter 2:13 (ordinance) ktisma 1 Tim. 4:4 Jas. 1:18 Rev. 5:13 8:9 CROWN: I. diadema = thing bound around (the head, or turban or tiara, as a badge of royalty — a band or fillet), royal crown, diadem. From diddeo = I bind around. Found in N. T. only 3 times (Rev. 12:3; 13:1; 19:12), being rendered uniformly crown, but always meaning crown as a sign of kingly power. In Vulgate, transliterated diadema, as in English diadem. To be distinguished from Stephanos, which see below. II. stSphanos = wreath, garland, chaplet, crown (as a badge of victory, of honor, of joy). From stSpho = I put around. Found in N. T. 18 times, being rendered uniformly crown, but never to be taken in sense of royal crown unless possibly in the places where "crown of thorns" is men- tioned. Here the intention seems to be to make Jesus appear as a mock-king, yet since the thorns were woven together in a wreath, like that of laurel or olive placed on the head of the victor in a contest, the wreath is called Stephanos rather than diadema. In one other passage (Rev. 14: 14) the Stephanos might seem a sign of royalty, yet it is at least equally fitting to think of 56 GOSPEL KEY WORDS Jesus coming in the clouds as a victor in the great controversy with Satan. In Vulgate, rendered corona, represented in our word coro- nation, which, however, now applies exclusively to the crowning of royalty. The word Stephanos is used both literally (Rev. 4: 4; 6: 2; 14: 14) and figuratively (1 Tim. 4: 8; 1 Peter 5:4). The import of Stephanos set forth here adds new interest and force to passages like "they do it to obtain a corruptible Stephanos" '; "our hope, our joy, our Stephanos of rejoicing"; "laid up for me a Stephanos of righteousness"; "a Stephanos of glory that fadeth not away"; "that no man take thy Steph- anos" \ "having on his head a golden Stephanos." We see in these passages the variations in the meaning of Stephanos as a crown of victory, of honor, of joy. The corresponding verb, stSphando, is found in 2 Tim. 2: 5, Heb. 2:7, 9. Our proper name Stephen is derived from Stephanos. References diadema Rev. 12:3 Rev. 13: 1 Rev. 19: 12 Stephanos Matt. 27:29 2 Tim. 4:8 Rev. 4:4, 10 Mark 15: 17 James 1:12 6:2 John 19:2, 5 1 Peter 5: 4 9:7 1 Cor. 9:25 Rev. 2: 10 12: 1 Phil. 4:1 3:11 14:14 1 Thess. 2:19 DAMNATION: I. dpoleia = complete destruction, perdition, death with no resurrection. From apo = from, and ollumi = destroy. Repre- sented in the proper name A potty on, the Destroyer. Found in N. T. 20 times, rendered damnation or damnable 2 times, elsewhere usually destruction or perdition. Vulgate: usually perditio, whence our perdition. II. krima, rendered damnation 7 out of 28 times it occurs in N. T- For full treatment, see under Judgment. III. krisis, rendered damnation 3 out of 48 times it occurs in N. T. For full treatment, see under Judgment. GOSPEL KEY WORDS 57 The word damnation is used in the New Testament in the two senses of condemnation to death, and of the death itself, from which there is no resurrection. In the latter sense it is represented by apoleia, the strongest term of its kind in the Bible. When the profane man swears, he asks God to damn some person or thing to a destruction from which there is no recovery. When he calls a person or thing "damned" he puts it in the class condemned to everlasting destruction. In either case, he invokes the strongest imprecation of which the lan- guage of man is capable. In its first sense, of condemn, the word damnation is prac- tically equivalent to condemnation or judgment. See under Judgment. References apoleia 2 Peter 2:1, 3 (destruction) Matt. 7: 13 Phil. 3: 19 2 Peter 2: 1 Rom. 9:22 3:16 (perdition) John 17:12 1 Tim. 6: 9 2 Peter 3: 7 Phil. 1 : 28 Heb. 1 0: 39 Rev. 1 7 : 8, 1 1 2 Thess. 2:3 (waste) Matt. 26:8 Mark 14:4 Acts 25: 16 (die) (pernicious ways) 2 Peter 2:2 krima — See under JUDGMENT krisis — See under JUDGMENT DAWN — See Day DAWN, page 184. DAY — See DAY Dawn, page 184. DAYS — See In last DAYS, page 173. DISCERN — See JUDGE (verb) 58 GOSPEL KEY WORDS DOUBT (verb): I. dporSdmat=be without resource, having or seeing no way out, be perplexed, be in doubt. From a =not, and poreo = have a way or means. Found in N. T. 4 times, rendered doubt 3 times, and per- plexed once. In Vulgate, haesitans, whence our hesitate; or confundor, whence our confused and confounded; or a transliter- ation aporiamur. II. d'idporSo = same as I above with dia= through, added to intensify the meaning = be completely at a loss in reference to a thing. Found 5 times in N. T., rendered doubt 3 times and per- plexed 2 times. III. d'istdzo=be. in a strait betwixt two, be "on the fence," doubt. From dis= twice, double. Found in N. T. 2 times, rendered doubt in both cases. In Vulgate, dubito, whence our dubit-ation, dubi-ous, and through the French, doubt — based on Latin root du =two. IV. didkrino=See under judge hi. These four words rendered doubt are a good example of how the Greek frequently provides different words for the various meanings attached to a single word in English. They further impress the value of knowing the original word each in its own connection. People do not always doubt because of unbelief, but for lack of wisdom to decide, lack of seeing a way through, lack of resources to carry a thing through — seen in aporeomai and diaporeo. Thus: "The disciples looked at one another, being perplexed (aporeomai) about whom he spake." Paul said: "We are perplexed (aporeomai) but not in despair." When the women came to the sepulcher and found the stone rolled away, they were completely at a loss (diaporeo) to know what it meant. When Peter had his vision on the housetop, he was greatly perplexed (diaporeo) to know the meaning of it, till the messengers of Cornelius lold him- their mission. A noun corresponding to aporeomai is used in Luke 21:25: "Distress of nations, with aporia" — a forceful term when compared with I. above. People may doubt also because the evidence on two sides of a question seems to be nearly equal. When Peter was walk- GOSPEL KEY WORDS 59 ing on the water, he was obeying the Lord's command, but when a wave high enough to engulf him approached, he was in a strait betwixt the two circumstances whether to go on or go back, and so hesitated {distazo), in mind and in step. When the disciples met Jesus by appointment at the Galilean mount, at sight of him they bowed the knee, but some hesitated {dis- tazo) whether to worship or wait for more evidence that it was really he. It is left for diakrino to express more pointedly that doubt which is seated in unbelief: "If ye have faith, and diakrino not," says Jesus. Peter was told to go with the messengers from Cornelius, "doubting {diakrino) nothing, for I have sent them." Without the housetop vision, and this word from the Lord, Peter might have reasoned himself out of going. Abraham " diakrino not at the promise of God." "He that diakrino is damned if he eat." "Let him ask in faith, nothing wavering {diakrino).'" For further use of this word, see under JUDGE- The idea doubt is connected here and there in English with other words; such as, in Rom. 14: 1 and 1 Tim. 2: 8 where the word means much the same as diakrino — a result of reason- ing or disputing; in Acts 28:4, where the phrase no doubt is for a word meaning altogether, surely, leaving no room for doubt; in 1 Cor. 9: 2 and 2 Cor. 12: 1, where the original word is one used merely to intensify or solemnize what is said. References aporeomai John 13:22 2 Cor. 4:8 Gal. 4:20 Acts 25:20 diaporeo Luke 9: 7 Acts 2: 12 Acts 10:17 24:4 5:24 distazo Matt. 14:31 Matt. 28:17 60 GOSPEL KEY WORDS diakrino Matt. 21:21 Mark 1 1 : 23 (doubt) Acts 10:20 Rom. 14:23 11: 12 Rom. 4:20 (stagger) Jas. 1:6 (waver) Acts 11:2 (contend) Jude9 Acts 15:9 (put or make a difference) Jude 22 1 Cor. 6:5 (judge) 1 Cor. 11:31 1 Cor. 14:29 Matt. 16:3 (discern) 1 Cor. 1 1 : 29 (be partial) Jas. 2:4 EARTH — See EARTH also, page 166. END: See telos and Sunteleia under FULFIL. ETERNAL: I. aioriids. See the same word under EVERLASTING. II. aidios. See the same word under EVERLASTING. Aidios is rendered eternal only once. Out of the 71 times it is used in N. T. aionios is rendered eternal 42 times. It is applied to life 30 times, without question life without end; once to damnation, unending in result; 3 times to glory, without end; once to unseen things, imperish- able; once to building of God, standing without destruction; once to salvation, without end; once to judgment, never ending in result; once each to redemption, Spirit, and inheritance, all without limit ; once to fire, same limit as everlasting, (which see). In derivation, the English word eternal goes back through GOSPEL KEY WORDS 61 the Latin to the Greek aion. In use, it is a synonym with everlasting when applied to the future, but distinguished from it in that it may refer backward to time without a beginning, as well as without end. SUMMARY From the study of Forever, Everlasting, and Eternal, it is easy to see that they are subject to the same variation in interpretation, being mostly renderings of the adjective aionios or of the noun aion, which latter, in phrase, is rendered forever. In fact, aionios itself is once rendered forever (Phile. 15), suggest- ing the close relation of the three words under study here. References aionios — See under EVERLASTING. aidios — See under EVERLASTING. EVANGELICAL — See under GOSPEL. EVANGELISTIC — See under GOSPEL. EVERLASTING: I. aionios adjective of aion, (which see under for- ever). When the noun aion is used in a prepositional phrase, it is rendered for ever. When its adjective form is used, we leave off the for and add to ever whatever fits best the idea of the noun which aionios modifies: if life, we say ever-continuing, ever-lasting; if a flower, we say ever -blooming; if a tree, we say ever- green, if a certain type of person having only a "form of godliness," we say ever learning and never able to come to a knowledge of the truth. In none of these instances do we understand ever to mean continuing without end, unless it be in the case of life. Hence, in the use of ever to render aionios, it is clear that it must be subject to the same interpretation as in rendering aion itself, which see. The term aionios is used in N. T. 71 times. In 25 of these it is rendered everlasting, 14 of which are used with life, every one of which 14 no one will question means life without end. Of the remaining 11 times, 2 are used with fire, which we must understand to mean continuing unquenchable till that on which the fire feeds is con- sumed (See comment on aion in Rev. 14: 11; 20: 9,10; 21: 1 under forever; 1 with punishment, perma- 62 GOSPEL KEY WORDS nent in effect (See same comment); 1 with habitations, doubtless new earth and without end; 1 with God, unquestionably without ceasing; 1 with destruction, in effect, like punishment; 1 with consolation, unending for the saved; 1 with power, ascribed to God, hence without limit; 1 with covenant, unending in result ac- complished; 1 with kingdom, ascribed to Christ, hence unceasing; 1 with gospel, which is the power of God (Rom. 1: 16), hence limitless in duration. II. aid'ios = always existing. The adjective of aei,= always. Found twice in N. T., being rendered once everlasting, and once eternal. For further comment, see Summary under eternal. References aionios Matt. 18:8 John 17:2, 3 Titus 1 : 2 19:16,29 Acts 13:46,48 3:7 25:41,46 Rom. 2:7 Phile. 15 Mark 3: 29 5:21 Heb. 5:9 10:17,30 6:22,23 6:2 Luke 10: 25 16:25,26 9:12,14,15 16:9 2 Cor. 4:17. 18 13:20 18: 18, 30 5: 1 1 Peter 5 10 John 3: 15, 16, 36 Gal. 6:8 2 Peter 111 4: 14, 36 2Thess. 1-9 1 John 1:2 5:24,39 2:16 2:25 6:27,40,47 1 Tim. 1:16 3:15 6:54,68 6:12,16,19 5:11.13,20 10:28 2 Tim. 1:9 Jude 7. 21 12:25,50 2:10 Rev. 14:6 aidios Rom. 1 : 20 Jude 6 EXPERIENCE: dokime = testing, approval. From ddkimos = acceptable. Found in the New Testament 7 times, being rendered ex- perience twice, proof 3 times, trial once, and experi- ment once. This word is used for experience the only two times the latter occurs in the New Testament. Rom. 5:4. Our word approval more nearly represents the idea of dokime, based as it is on a root meaning receive, accept (see dokimos under ap- GOSPEL KEY WORDS 63 proved). Hence Rom. 5: 3, 4 reads literally, and more intelli- gibly: "Knowing that tribulation worketh endurance (see patience); and endurance, approval; and approval, hope." In other places dokime is used in the active sense of proof or proving: "In a great dokime of affliction." 2 Cor. 8:2. "By the dokime of this ministration. " 2 Cor. 9 : 13. "Ye know the dokime of him." Phil. 2: 22. References dokime Rom. 5:4 2 Cor. 2:9 2 Cor. 8:2 9:13 2 Cor. 13:3 Phil. 2:22 FAITH — See FAITH and BELIEF, page 168. FINISH — See FINISH work, page 171. FIRE — See FIRE unquenchable, page 184. FIRSTBORN: prototokds = first-born. From proto =first, and tokos = born, the latter from tikto=I bear a child (used properly of the mother only). Represented in tok-o\ogy. Found in N. T. 9 times, rendered firstborn 8 times, first begotten once. In Vulgate, pr'imogenitus = first-begotten. This word is used of animals (Heb. 11:28), of man (Heb. 12: 23), and of Jesus in the flesh (Luke 2: 7)— all in the literal sense of the first one born of the mother. In the Pauline writings (excepting Heb. 11:23), prototokos is used in the derived sense of occupying the rank and exercising the pre- rogative of the firstborn — all in the spiritual sense. The status and rights of the firstborn in the Jewish economy are very interesting, and throw much light on the force of proto- tokos. Briefly told, the facts are these: 1. It was a heathen custom to sacrifice the firstborn son to their gods. (See 2 Kings 3: 26, 27). 2. Among the Jews, instead, the firstborn was dedicated to the service of God, just as were the firstlings of the flock and the firstfruits of the field. 3. Later the tribe of Levi was set apart for this service, 6b GOSPEL KEY WORDS but the father continued to bring his firstborn to the priest and paid five shekels for his redemption from the service of the temple — a custom still followed by orthodox Modern Jews. 4. In the home, the eldest son became head of the family on the father's death, assuming his parental obligations, and for this reason became chief heir to his property, to the ex- tent, at least, of a double portion (compare Elisha's request of Elijah). 5. Israel was God's firstborn on earth, her king was her firstborn (Ps. 89: 27), and Jesus as successor to David became the firstborn in all senses: first and only-begotten of God, our " Elder Brother, " consecrated to the service of the heavenly sanctuary, paid the redemption price with his own blood, heir of the kingdom. Hence: "The prototokos among many brethren." Rom. 8: 29. Christ was "not ashamed to call them brethren" and "joint-heirs," but he occupies the rank of the firstborn. "The prototokos of all creation" (Col. 1: 15). "The prototokos from the dead" (Col. 1:18; Rev. 1:5). (For comparsion with monogenes, see only-begotten) . References prototokos Matt. 1:25 Col. 1:15, 18 Heb. 12:23 Luke 2: 7 Heb. 1:6 Rev. 1:5 Rom. 8:29 11:28 FLESH: I. krSds =flesh (for food, lifeless), meat. Found in N. T. 2 times (Rom. 14: 21; 1 Cor. 8: 13), rendered flesh. Vulgate: caro (stem = cam), whence our carn-a\, carn-ivorous. II. sdrx= flesh (live, living). Represented in our sarc-ophagus. Found in N. T. 148 times, rendered flesh 145 times, carnal 3 times. Vulgate: caro (See I above). Only twice is the word flesh in the modern sease of meat found in the New Testament. Thus: Paul, in reference to causing a brother to stumble because GOSPEL KEY WORDS 65 of our eating: " It is good neither to eat kreas, nor to drink wine, nor anything whereby thy brother stumbleth. " Rom. 14:21. Paul, in reference to foods offered to idols: "If food [broma] make my brother to stumble, I will eat no kreas while the world standeth." 1 Cor. 8: 13. (For the word meat used in the New Testament, see meat). The word sarx is found in practically all the senses, literal and derived, of our word flesh if we think of it as living and not part of a carcass. Thus: Jesus of himself: "A spirit hath not sarx and bones." Luke 24:39. Jesus, of the sleeping disciples: "The spirit indeed is willing, but the sarx is weak." Matt. 26: 4. Peter, quoting Joel on the Day of Pentecost: "I will pour out my spirit upon all sarx." Acts 2: 17. Paul: "There shall no sarx be justified." Rom. 3:20. John: "Jesus Christ is come in the sarx." 1 John 4:2. FOOL (foolish): I. mords = (a person) dull, sluggish, unthinking, foolish; (a thing) flat, insipid. An adjective, often used substantively. Represented in our moros-e. Found in N. T. 13 times, uniformly rendered fool or foolish. In Vulgate, stultus, whence our stult-iiy; or fatuus, whence our fatu-ous, fatu-ity. In the rendering of the corresponding verb moraino, the word fool or foolish frequently occurs. II. &phron = without sense, silly, frantic, foolish. From a=no, and phren =wit. From denoting the mere physical midriff, or dia- phragm, this word worked itself up into the heart, then the head, whence it has been dignified as the base of phren-ology = science of the senses. More in keeping with its origin are its derivatives fren-zy /raw-tic. On its better side it becomes base of the Greek word phron-imos, rendered wise in the parable of the Wise Man and many other places. Hence its negative aphron = (popularly speaking) "no brains." Found in N. T. 11 times, rendered fool or foolish 10 times, unwise once. In Vulgate, stultus or insipiens = not wise. III. dndetos = not understanding, not using the mind, foolish. From a=not, and no£d= use the mind, think; from nous = mind. 66 GOSPEL KEY WORDS Found in N. T. 6 times, rendered fool or foolish 5 times, and unwise once. In Vulgate, stultus, insipiens, in-sensatus, whence our insensate. IV. dsophos = not wise. From a=not, and sophos = wise, the latter represented in philo- soph-er, soph-istry, un-so^/z-isticated. Found in N. T. only once (Kph. 5: 15), where it is contrasted with sophos. V. asunetos = not putting things together well, not reasoning well, not logical. From a=not, and suniem'i= put together. Found in N. T. 5 times, rendered without understanding 3 times, foolish 2 times. In Vulgate, sine intellectu, imorudens, insipiens. From this study it is easy to see that the words fool and foolish are used in the two general senses (1) of native dull- ness, (2) of lacking some desirable quality usually attainable. In the first class is moros, in the second the four other words given above. In its concrete use, moros in its verb form is applied to salt that has lost its savor (Matt. 5: 13). So even here the sense of the word is all but negative. Applied to persons, it implies inherent dullness, slowness of discernment — mental or spiritual. Thus: "If the salt have become tasteless" (verb of moros). ''Professing themselves to be wise (sophos) they became fools "(verb of moros). "By the [so-called] foolishness (abstract noun of moros) of preaching." "Whosoever shall say, Moros." "And five of them were moros, and five were phronimos." "Shall be likened unto a phronimos man . . . unto a moros man." "We are moros for Christ's sake." The other four words are negative in force. Thus: "O anoetos and slow of heart to believe." "O anoetos Galatians!" "Are ye also yet asunetos?" "Their asunetos heart was dark- ened." "Thou aphron, this night thy soul shall be required of thee." "I am become aphron in glorying." "Not as asophos, but as sophos." Studying each of these words in its own setting, makes clear and forceful the point of view from which the writer characterizes those of whom or to whom he is writing. GOSPEL KEY WORDS 67 References moros Matt. 5:2 7:26 23: 17. 19 Matt. 25:2, 3, 8 1 Cor. 1 : 25, 27 3: 18 1 Cor. 4: 10 2 Tim. 2:23 Titus 3: 9 aphron Luke 1 1 : 40 12:20 Rom. 2:20 1 Cor. 15:36 2 Cor. 11: 16, 12:6, 11 19 Eph. 5:17 1 Peter 2: 15 anoetos Luke 24: 25 Rom. 1: 14 Gal. 3:1,3 1 Tim. 6:9 Titus 3 : 3 asophos Eph. 5:15 asunetos Matt. 15: 16 Mark 7: 18 Rom. 1:21,31 10:19 FOOLISH — See under FOOL. FORBID — See God FORBID, page 171. FOREVER: I. This word is a rendering for various phrases formed with aion as base. II. aion (aeon, eon) = period of existence, continuous being, lifetime, age. From Greek aei = always, and on— being (this is the deriva- tion given by Aristotle). Its idea is continuity (without a break), whether for a definite period, long or short, or for all time. In harmony with this definition, we find the noun aion used in various ways in N. T. Thus: 1. before the aions, before the ages covered by this world's history (1 Cor. 2:7). 2. from the aion or aions, from the beginning of the world's history (Luke 1:70; Acts 3:21; 15:18; Col. 1:26; Eph. 3:9). 3. in the now aion, present world or period of the world's history (1 Tim. 6:17; 2 Tim. 4:10). 4. this aion, this world, or period of the world (Rom. 12:2; Luke 16:6; 20:34). 5. the god of this aion, the devil now ruling men's 68 GOSPEL KEY WORDS lives during the age of sin (2 Cor. 4:4). 6. the ends of the aions, last part of the world's periods or ages (1 Cor. 10: 11). 7. the end of the aion, end of the world (Matt. 13:39; 24:3). 8. the coming aion, the future world (Heb. 6:5). 9. that aion, the world to come (Luke 20: 35). 10. in the aions to come, the successive periods of the future existence (Eph. 2:7). These examples are sufficient to show the general import and use of the noun aion. We may now examine its use in phrases rendered forever. The word forever printed separately, for ever, as in A. V. and A. R. V., conveys the idea of the original better, for it usually represents two words in the Greek — a preposition and the noun aion; and the word ever comes to us from aion through the Latin and Anglo-Saxon, hence its use after for approaches that of a noun. Examples of aion in phrases rendered for ever: "Let no fruit grow on thee henceforward into the aion" (Matt. 21: 19); "he shall live into the aion" (John 6:51, Heb. 6: 20); "glory into the aions" (Rom. 11: 36); "yesterday, today, and into the aions" (Heb. 13: 8); "into all the generations of the aion of the aions," whole age embracing shorter ages (Eph. 3:21); "ascendeth up into aions of aions," longer ages embracing shorter ages (Rev. 14:11); glory into the aions of the aions, seemingly more inclusive than the preceding (Gal. 1:5), I am alive into the aions of the aions (Rev. 1: 18); "smoke rose up into the aion of the aions" (Rev. 19:3); "day and night into the aion of the aions" (Rev. 20: 10); "shall reign into the aions of the aions" (Rev. 11: 15; 22:5). The word aion is found in N. T. 123 times. Of this number it is used as the base of some phrase rendered forever or forever and ever 55 times — 28 times in the phrase into the aion, and 20 times into the aions of the aions (counting it but once in this phrase), and 7 times into the aions. The latter phrase is the favorite in Revelation, being used in this book 13 out of the 20 times, and being GOSPEL KEY WORDS 69 used exclusively with but one exception (Rev. 14: 11), where the phrase into aions of aions is found. The corresponding adjective of aion, namely, alonios, is rendered forever only once (Phile. 15). - A peculiar use of aion is found in 2 Peter 3: 18, day of aion, rendered forever. The Greek negative of forever = not into the aion, usually rendered never in English (Mark 3: 39, John 4: 14, and frequently in John). II. The only other word rendered for ever is dienekes= carrying through, extending through. It is found but twice (Heb. 10: 12, 14). It seems reasonable to conclude from this study that aion, like our age (which the lexicographer traces back to aion), denotes a period or state of undefined length, and that to determine its measure, in any given instance, even relatively, we must consider the context and other passages where it is found. To illustrate: when it is said in Rev. 11: 15 that Christ shall reign unto the aions of the aions, no one doubts that this means ages without end. When it is said of the punishment of the wicked in Rev. 14: 11, that "the smoke of their torment ascendeth up into aions of aions," we must conclude one of two things, (1) that smoke is here used as a symbol of the effect, or result, of their torment; or (2) that aions of aions denotes a limited, not an unlimited, period of time; for of the final destruction of the wicked it is said in Rev. 20: 9 that "fire came down from God out of heaven and devoured them" (literally, completely ate them up, as the fowls did the seed by the wayside, the same word being used, Matt. 13:4). When it says in Rev. 20: 10 that the devil and the beast and false prophet "shall be tormented day and night in'o the aions of the aions," we must not conclude that this means time without end ; for they were leaders of the wicked ' ' on the breadth of the earth," and the next scene after they were 70 GOSPEL KEY WORDS cast into the lake of fire (on the breadth of the earth) was a "new heaven and a new earth, for the first heaven and the first earth were passed away." (Rev. 21:1). The "first heaven ' ' must refer to the atmospheric heaven (for the dwelling- place of God does not pass away), and if the old atmosphere passed away it certainly took the smoke with it; and if the old earth passed away, there must have passed with it both the wicked and the devil and the beast and the false prophet, who were tormented and devoured "on the breadth of the earth." This conclusion is consistent with the testimony of Malachi concerning "all that do wickedly," that "the day that cometh shall burn them up" and "shall leave them neither root nor branch," and the wicked "shall be ashes under the soles of your feet." This interpretation of aion is consistent also with its use in LXX in such passages as Lev. 25 : 46, for the children of strangers could be bondmen only so long as they and their masters should live; likewise Deut. 15: 17, of the servant; so also of Joshua's memorial of stones by the river Jordan (Josh. 4:7), for that memorial is no more. References aion — (base of phrase rendered 'forever') Matt. 6:13 2 Cor. 9:9 2 Peter 2: 17 21:19 11:31 3:18 Mark 3: 29 Gal. 1:5 1 John 2: 17 11:14 Eph. 3:21 2 John 2 Luke 1 : 33, 55 Phil. 4: 20 Jude 13, 25 John 4: 14 1 Tim. 1: 17 (last Rev. 1:6, 18 6:51, 58 part) 4:9, 10 8:35,51,52 2Tim.4:18 5:13,14 10:28 Heb. 1:8 7: 13 11:26 5:6 10:6 12:34 6:20 11:15 13:8 7:17,21,24.28 14:11 14:16 13:8,21 15:7 Rom. 1:25 1 Peter 1:23,25 19:3 9:5 4:11 20:10 11:36 5:11 22:5 16:27 GOSPEL KEY WORDS 71 dienekes Heb. 7:3 10: 1, 12, 14 FULFIL: I. pleroo = l fill, make full, complete, fulfil. From primitive pl£o = I fill. Represented in many English words, as ple-nary, com-ple-te, com-ple-ment, de-ple-te, etc. Found in N. T. in this simple form 90 times, being rendered fill 28 times, fulfill 53 times, complete 2 times, end 2 times, and accomplish, perfect, supply, expire, and preach each once. In Vulgate, generally rendered by impled or repleo= fill in, fill up — built on the root pie from the Greek. II. telSo— end, bring to the full, accomplish, finish. From telos = end (of an act, state, or time, especially from the viewpoint of having served its purpose). Found in N. T. 26 times, being rendered fulfil 7 times, finish 8 times, accomplish 4 times, and with variations 7 times. In Vulgate, usually consumo, whence our consummate; or perficio, whence our perfect. One compound of teleo is important, sunteleo, a strengthened form meaning end completely, accomplish all. Found in N. T. 7 times, rendered fulfil but once. Examples: "When Jesus had ended these sayings." "When the devil had ended all the temptations." "He will finish the word (not 'work') " — carry out to the full all he had promised, cutting it short in righteousness (Rom. 9: 28). Its corresponding noun, sunteleia, is found 6 times in N. T., being uniformly used in the phrase "end of the world" = sunteleia of the aion. The end comes through complete accomplishment of all that God purposed. It seems a stronger term than merely telos. The corresponding noun of teleo is telos, found in N. T. 41 times, being rendered end 36 times, custom 3 times, and uttermost, and finally each once. In Vulgate, usually rendered finis, whence many English words : finish, define, finite, finis. III. teleloo = carry tl rough completely, consummate (a plan or purpose), perfect, fulfil. Like teleo, it comes from telos, but not directly like teleo, but indirectly through the adjective tSlelos, itself from telos. Found in N. T. 24 times, but rendered fulfil only 2 times 72 GOSPEL KEY WORDS (Luke 2: 43, John 19: 28), and usually perfect or make perfect. The simple idea fill, filled (passive) expressed in pleroo yields many interesting variations in the light of the context. It is a favorite with Paul in setting forth the graces and ideals of Christian experience : fill you with all joy and peace, filled with all knowledge, filled with comfort, filled with all the fulness of God, filled with the Spirit. It is a favorite with Matthew in pointing out the fulfil- ment of prophecy in many passages; with John also in the same sense. The idea here is that prophecy is not full, filled out till the thing prophesied comes to pass. Likewise time is fulfilled when the period marked off is filled out, comes to an end. In a somewhat different sense, Luke speaks of the apostles' fulfilling their ministry — working out the full meaning of their mission (Acts 12: 25); of John's fulfilling his course by preach- ing the baptism of repentance freely to all the people (Acts 13: 25). In a more deeply spiritual sense, Paul says, "Ye are com- plete (rilled out) in him" (Col. 2: 10), and " complete in all the will of God" (Col. 4:12). Again: "He that loveth another hath fulfilled (filled out) the law" in his experience (Rom. 13:8), and "that the righteousness of the law might be ful- filled (filled out) in us" (Rom. 8:4). One of the most significant uses of pleroo in N. T. is found in Christ's own words: "Think not that I am come to destroy the law or the prophets; I am not come to destroy but to fulfill" — to fill out the meaning of the law, by teaching, by example; to obey it, to "magnify the law and make it honor- able," as prophesied of him by Isaiah (Isa. 42: 21). In full harmony with this interpretation is Paul's state- ment in Rom. 13: 10, "Love is the fulfilling of the law." The word used here is a noun, pleromd, derived from pleroo, so that we might say "Love is the fulfillment of the law." The meaning of this scripture is forcibly illustrated in the fact GOSPEL KEY WORDS 73 that to this day Greeks call the crew of a ship its pleroma. The ship is an inert, useless thing without a crew to fill out its purpose. So the law is inefficient without love to make it operative. In a new sense, then, Christ came to fill out (not destroy) the law by revealing and exemplifying love in its active prin- ciples of keeping the law in all its fulness of meaning. Two compound forms of pleroo are used in N. T. : (1) dnd- pler6d = fill up. Found 6 times, and rendered fulfil 3 times; (2) gkpleroo = fill out. Found once (Acts 13 : 33) and rendered fulfil, in the sense of keeping a promise. The word teleo is used in several important passages. Jesus spoke of being straitened till the baptism with which he was to be baptized was accomplished — not simply come to an end but served out its purpose. So the "mystery of God" and the seven last plagues should be finished — not merely ended, but have served their purpose. So also James, "If ye fulfil the royal law" — realize its purpose in the life. So Paul, "I have finished my course" — not merely stopped laboring, but ac- complished what God gave him to do. So, finally, Jesus on the cross cried, "It is finished" — not merely his sufferings ceased, but he had accomplished his great mission on earth. The term telos is found in many familiar and interesting passages: "He that endureth to the telos" — till all is accom- plished. "The telos is not yet," — more things to take place to fill out God's purpose. "He loved them to the telos" — till his mission was fulfilled. "The telos of these things is death" — their outcome. "Receiving the telos of your faith" — not its cessation, but its fruitage. ' ' For Christ is the telos of the law ' ' — not its abolition, but its fulfilment, the embodiment of all its meaning, its aim realized. Some have interpreted this passage to mean that Christ did away with the law, even so great a scholar as Thayer saying, in his Greek-English Lexicon of the New Testament, on this expression: "Christ has brought the law to an end," and this in the face of Christ's own declara- tion that he did not come to destroy the law but to fill it out — 74 GOSPEL KEY WORDS give it a new meaning. Matt. 5: 17. Paul wrote to Timothy "the telos of the commandment is charity." Shall we say that love did away with the commandment? Absurd! John writes: "This is the love of God that ye keep his command- ments." SUMMARY The term fulfil in N. T. represents two basic ideas: to fill, to end, each represented in Greek by both simple and compound forms. On the first, fulfil itself is based — fill full — and is about as literal a rendering of pleroo and its compounds as one could give — the idea of filling out, or accomplishing, a purpose. The second basic idea — teleo, to end — implies pleroo, and marks the point where the latter reaches its climax. The end comes because there is no more to be done to bring it about. In this sense Christ is the end of the law: when the law meets Christ, it finds full realization — nothing more to accomplish to give it full scope and meaning, to serve its purpose. Christ fills it out, fulfils it, completely. So also the Christian is filled out — complete — in Him. References pleroo Matt. 1 : 11 Luke 2: 40 2:\5, 17,23 3:5 3:15 4:21 4: 14 7:1 5-17 9:31 8: 17 21:22,24 12:17 22:16 13:35,48 24:44 21:4 John 3: 29 23:32 7:8 26:54, 56 12:3, 38 27:9, 35 13:18 Mark 1:15 15:11,25 14:49 16:6, 24 15:28 17:12, 13 Luke 1 : 20 18:9, 32 John 19:24. 36 Acts 1: 16 2:2, 28 3:18 5:3, 28 7:23, 30 9:23 12:25 13:25, 27. 52 14:26 19:21 24:27 Rom. 1 : 29 8:4 13:8 15:13, 14, 19 GOSPEL KEY WORDS 75 pleroo 2 Cor. 7:4 Phil. 1:11 2 Tim. 1 : 4 10:6 2:2 Jas. 2:23 Gal. 5:14 4:18, 19 1 John 1 : 4 Eph. 1:23 Col. 1 : 9, 25 2 John 12 3:19 2:10 Rev. 3:2 4:10 4:12, 17 6:11 5:18 2 Thess. 1:11 . Compounded with ana Matt. 13:14 1 Cor. 16: 17 Phil. 2:30 1 Cor. 14: 16 Gal. 6:2 Compounded with ek 1 Thess. 2:16 Acts 13:33 teleo Matt. 10:23 Luke 18:31 2 Tim. 4:7 11: 1 22:37 Jas. 2:8 13:53 John 19:28,30 Rev. 10:7 17:24 Acts 13:29 11:7 19: 1 Rom. 2:27 15: 1,8 26:1 13:6 17:17 Luke 2: 39 Gal. 5:16 20:3,5,7 12:50 Compounded with sun Matt. 7:28 Luke 4: 2, 13 Rom. 9:28 Mark 13:4 Acts 21: 27 Corresponding noun telos Heb. 8:8 Matt. 10:22 Rom. 10:4 Heb. 3:6, 14 17:25 13:7 6:8, 11 24:6, 13, 14 1 Cor. 1 : 8 7:3 26:58 10:11 Jas. 5:11 Mark 3: 26 15:24 1 Peter 1 : 9 13:7, 13 2 Cor. 1: 13 3:8 Luke 1 : 33 3: 13 4:7. 17 18:5 11:15 Rev. 1 : 8 21:9 Phil. 3: 19 2:26 22:37 1 Thess. 2: 16 21:6 John 13: 1 1 Tim. 1:5 22:13 Rom. 6: 21, 22 teleioo Luke 2: 43 2 Cor. 12:9 Heb. 10:1, 14 13:32 Phil. 3:12 11:40 John 4: 34 Heb. 2: 10 12:23 5:36 5:9 Jas. 2:22 17:4,23 7:19,28 1 John 2: 5; 19:28 9:9 4:12, 17, 18 Acts 20:24 76 GOSPEL KEY WORDS GEHENNA — See HELL. GENERATION: I. gened=a begetting, the begotten, people of same stock, people of similar traits or experiences, people living at the same time (of undefined length, some lexicographers giving it as 30 to 33 years on the basis of the time during which the majority of a given generation live; others allowing the general maximum of the individual's life given by the Psalmist, 70 years, as marking the full length of what might be called a generation — the extreme view). From the root gew=have a beginning, come to pass, become. Represented in such words as Gew-esis, gen- itive, gen-ial, gen-us, gen-eral, gew-ital. Found in N. T. 41 times, rendered generation 36 times, time 2 times, age 2 times, nation once. In Vulgate, generatio, whence our generation. II. gSnesis = origin, birth (in sense of beginning of existence), record of ancestry. From same root as I above. Found in N. T. 3 times, rendered generation once (Matt. 1:1), natural (that of birth) once (Jas. 1:23), nature once (Jas. 3:6). III. ginnema = that which has been born, offspring, (figuratively) fruit, reward. From same root as I and II above. Found in N. T. 9 times, rendered generation 4 times (always connected with " vipers "), fruit 5 times (of the vine or of righteousness). IV. gSnos =va.ce, stock, kind. From same root as I to III above. Found in N. T. 21 times, rendered generation once (1 Peter 2:9), nation 2 times, offspring 3 times, kind, kindred or equivalent 15 times. From this study of the four words for generation, it is seen that genea is used about twice as often as any of the other three, and that it is the original of 36 out of a total of 42 times the word generation occurs in N. T. The prevailing idea of generation as used in N. T. is therefore people of the same stock, of similar traits or experiences, or living at the same time. The special meanings of the three other words may be gathered from their definition above and from the GOSPEL KEY WORDS 77 list of References. For a further study of genea, see this GENERATION, p. 182. References genea Matt. 1:17 Mark 13:30 Acts 2: 40 11: 16 Luke 1 : 48, 50 8:33 12:39,41.42,45 7:31 13:36 16:4 9:41 14:16 17:17 11:29,30, 31, 32 15:21 23:36 11:50,51 Eph. 3:5, 21 24:34 16:8 Phil. 2:15 Mark 8: 12,38 17:25 Col. 1 : 26 9:19 21:32 Heb. 3: 10 genesis Matt. 1 : 1 Jas. 1 : 23 Jas. 3:6 gennema Matt. 3:7 Matt. 26:29 Luke 12: 18 12:34 Mark 14:25 22: 18 23:33 Luke 3: 7 2 Cor. 9: 10 genos Matt. 13:47 Acts 13:26 2 Cor. 1 1 : 26 17:21 17:28,29 Gal. 1:14 Mark 7: 26 18:2,24 Phil. 3:5 9:29 1 Cor. 12: 10,28 1 Peter 2: 9 Acts 4:6, 36 14: 10 Rev. 22:16 7: 13, 19 GENERATION This — See page 182. GNAT — See Strain at GNAT, page 164. GOD forbid — See page 171. GOSPEL: eudngSUon = reward for glad tidings (given to the messenger), good message, story or record of the good message. From euan- gelos = bringing good news. Represented in English evangel, evangel-ize, evangel-ization, evangel-ist; the en in eu-\ogize = speak well of ; the angelos in angel = messenger, minister. In Vulgate, transliterated into evangelium. The English word gospel = good spell = good tidings, good story, God-story. The word euangelion is found in N. T. 77 times, uniformly rendered gospel. Some of its compounds or verbals are translated with good tidings or glad tidings, but 78 GOSPEL KEY WORDS the noun is always rendered gospel, and is almost in- variably accompanied by the article. The idea of this word is represented in several interesting ways. The corresponding verb, euangelizo, is found in N. T. 55 times, usually rendered preach the gospel, though it by no means necessarily implies public speaking to a congre- gation; it means simply bringing or telling good news. Public proclamation of the gospel is expressed by another word, kerussd = announce, herald, preach, with or without euangelion. (See preach). Euangelizo = evangelize, gospelize — by any and all means, especially teaching, but also preaching. The one who does such work is called euangelistes = bearer of good news, evangelist. See Acts 21:8; Eph. 4:11; 2 Tim. 4: 5. Here is a good place to distinguish between evangelistic and evangelical. The latter describes any doctrine, literature, or organization based upon and harmonious with the gospel of Christ; sometimes also limited to certain specific doctrines pertaining to the Christ. Evangelistic, on the other hand, describes labor or laborers in spreading the gospel, or litera- ture or organizations designed especially for active propaga- tion of the gospel. References euangelion Matt. 4:23 Rom. 16:25 Phil. 1:5,7, 12 9:35 1 Cor. 4: 15 1: 17, 27 24: 14 9: 12, 14, 18 2:22 26:13 9:23 4:3, 15 Mark 1:1, 14 .15 15: 1 Col. 1 : 5, 23 8:35 2 Cor. 2: 12 1 Thess. 1 : 5 10:29 4:3, 4 2:2, 4. 8, 9 13:10 8: 18 3:2 14:9 9: 13 2 Thess. 1 : 8 16: 15 10: 14 2:14 Acts 15:7 1 1 : 4, 7 1 Tim. 1:11 20:24 Gal. 1 : 6, 7. 1 1 2 Tim. 1:8, 10 Rom. 1:1.9, 16 2:2,5,7, 14 2:8 2: 16 Eph. 1: 13 Phile. 13 10: 16 3:6 1 Peter 4: 17 11:28 6: 15, 19 Rev. 14:6 15: 16, 19, 29 GOSPEL KEY WORDS 79 Corresponding verb: euangelizo. See preach. Corresponding noun, as agent, euangelistes: Acts 21:8; Eph. 4:11; 2 Tim. 4:5. HADES — See HELL. HASTING — See HASTING unto coming, page 174. HEAL: It would hardly seem fitting to study two of the three words defining the great trinity of callings that Jesus filled equally well — teaching and preaching and healing — and not study the third, heal. With but slight exception it is represented by a single word in Greek. I. therapeuo =be an attendant, serve (the gods), worship; care for (persons, animals, things) ; care for (the body, — bathe, clothe, nourish); care for (body or persons in sickness); restore, cure, heal. (Thought to be akin to third = I warm, whence our English ther-mal, ther-mometer) . Represented in English therapeu-tics, hydro-therap-y . Found in N. T. 44 times, being rendered heal 38 times, cure 5 times, and worship once (Acts 17:25. See first meaning in the definition above). In Vulgate almost uniformly rendered curd, I care for, treat, cure — whence our cure. II. diasdzo, rendered heal once out of 8 times used. III. sozo, rendered heal 3 out of many times used, being generally rendered save. IV. iasis, rendered heal 2 out of 3 times used = act of restoring (Acts 4:22, 30). The underlying idea in the Greek words used for heal is carried out well in our Anglo-Saxon heal — hale, sound, whole. From it comes our health = yrh.o\Xh. Yet the only two times the word health occurs in N. T. it is from a noun derived from sozo above (Acts 27 : 34) or from a verb whose root is trans- literated into our hygiene (3 John 2). References therapeuo Matt. 4:23, 24 Matt. 15:30 Mark 6: 5, 13 8:7, 16 17: 16, 18 Luke 4: 23, 40 9:35 19:2 5:15 10: 1,8 21: 14 6:7, 18 12:10,15,22 Mark 1:34 7:21 14:14 3:2, 10, 15 8:2,43 80 GOSPEL KEY WORDS therapeuo Luke9:l,6 10:9 Luke 13: 14 14:3 John 5: 10 Acts 4: 14 5: 16 8:7 Acts 17:25 28:9 Rev. 13:3. 12 sozo Matt. 9:21, 22 Mark 5: 23. 28 5:34 6:56 Mark 10:52 Luke 7: 50 8: 36. 48, 50 Compounded with dia Luke 17:39 Acts 4: 9 14:9 Matt. 14:36 Luke 7: 3 iasis (act of healing) Luke 13:32 Acts 4: 22. 30 HEAPED treasure — See page 172. HELL: I. hades = the unseen, god of the nether world, the nether world, place of punishment, abode of departed spirits, grave. From Greek elements meaning not seen. Used by Homer to designate the god of the Unseen (in the nether world), Hades, or (since the material resources of wealth are in the bowels of the earth), Pluto, god of wealth. From the god, the name later passes easily to the region over which he rules; hence, the abode of departed spirits, or of the dead, the grave. Found in N. T. 11 times, being rendered hell 10 times, and grave once (1 Cor. 15: 55); but in the latter, four out of six Greek texts read death (followed in Vulgate and A. R. V.), the other two, hades. For hades, the Vulgate uses infernum = lower region, whence our infernal, inferno. II. gehennd=vale of Hinnom (lamentation) — a place south of Jeru- salem where the Israelites once sacrificed their children in the fiery arms of Moloch. After this practise was abolished by King Josiah (2 Kings 23: 10), the place was so odious to the Jews that they used it for consigning refuse and dead animals and executed criminals, and to avoid pestilence kept fires burning to consume this rubbish and offal. Because of the fire it came to be called the gehenna of fire. From the association of criminals and fire came easily the conception of a place of punishment for the wicked, and the term gehenna or gehenna of fire came to be used to designate such a place. GOSPEL KEY WORDS 81 Found in N. T. 12 times, being rendered uniformly hell, in A. V., R. V., and A. R. V. In Vulgate, transliterated gehenna. The whole complexion of the term hades is that of the unseen, or nether, world, thought of variously in different ages and by different writers for the last 3000 years, as a god, his territory, abode of departed spirits, place for punishing wicked spirits (the modern conception of hell), abode of the dead, the grave. Its rendering in the A. V. as hell was con- sistent with the times, since hell then had both current mean- ings grave and place of punishment; but in our times the latter meaning is invariably connected with the word in the popular understanding. The R. V. and A. R. V. avoid the issue by using Hades. The rendering grave in the 10 places where hades occurs in N. T. would be consistent, with the possible exception that in Matt. 11:23 and Luke 10:15 the term appears to be used in the more general sense of lowest depth in contrast to the height of heaven — this in imitation of Isa. 14:13-15. Yet grave represents the lowest permanent abode of humankind, and in the two passages above might well express not only the idea of depth of humiliation, but also of ceasing to do and to be. The term gehenna in all its uses in N. T. fits in exactly with the modern conception of hell — as a place of burning, especially for the punishment of the wicked. In three of the 12 places it occurs (Matt. 5 : 22 ; 18 : 9 ; Mark 9 : 47) it is rendered hell fire, since the original reads gehenna of fire, while in the other 9 places it is merely gehenna. James speaks of the tongue's being set on fire, inflamed, by gehenna. The figure drawn from the Vale of Hinnom is effectively carried out where Matthew speaks of the whole body's being cast into gehenna, likewise of the two eyes. In his stronger language, too, on fearing Him who is able to destroy not only the body in gehenna, as men did, but the soul also. Men could reach only the physical life in destruction, but God, who gave the life, can deny future spiritual existence as well. 4 82 GOSPEL KEY WORDS Then the "child (son) of gehenna" is one deserving to be east there as were the Israelitish children to Moloch in the original gehenna — Vale of Hinnom, or Lamentation. The "damnation (judgment) of gehenna" is that which condemns the wicked to destruction. While there is nothing connected with the term gehenna, nor the passages in which it is used, to show where the real hell which it typifies is located, nor when its fires are to be lighted, yet no other Bible term embodies so well as gehenna the conception of the "lake of fire" brought to view in Reve- lation. SUMMARY There is, then, no conflict or confusion between hades and gehenna in the original. The confusion comes in the English rendering of both words by hell. To leave the word hades in its original form (transliterated), as the Revised Versions do, is vague and unsatisfactory to the general reader; he wants a term in his mother tongue. See comment on the rendering of hades under HELL I. References hades Matt. 11:23 Luke 16:23 Rev. 1:18 16:18 Acts 2: 27, 31 6:8 Luke 10: 15 1 Cor. 15:55 20:13,14 gehenna Matt. 5: 22, 29 Matt. 18:9 Mark 9: 47 5:30 23:15,33 Luke 12:5 10:28 Mark 9: 43, 45 Jas. 3:6 HELL cast down to — See page 164. HERESY — See CHOOSE. IMMORTALITY I. athanasia = deathlessness. From the primitive root than = die, with the prefix a=not, Represented in Bryant's celebrated Thanatopsis = death-view. Found in N. T. 3 times (1 Cor. 1.5: 53, 54 and 1 Tim. 6: 16). In Vulgate, rendered by immortalitas, whence our immortality. GOSPEL KEY WORDS 83 II. dphthdrsid = incorruptness, incorruptibility. From phtheiro — 1 corrupt, which is from a primitive form meaning decay. Like athanasia, it is a negative term, using the prefix a=not. Found in N. T. 8 times, being rendered immortality 2 times, (Rom. 2:7 and 2 Tim. 1:10), incorruption 4 times, and sincerity 2 times. In Vulgate, usually rendered incorruptio, whence our in- corruption, but once by immortalitas (1 Cor. 15: 45). It is remarkable that in the only three places in N. T. where the word athanasia is used, the two points most vital to the doctrine of immortality are included: (1) That God "only hath immortality," and (2) That for "this mortal" (man) to have immortality it must be "put on," and this not till the coming of Christ. Some interpret 1 Tim. 6 : 16 as mean- ing that God is the only one who has essential immortality, that is, by nature; while all others have it as a gift, or "by the will of another, " as one puts it. No fault can be found with this interpretation, but it is often erroneously applied in point of time when the gift is bestowed; namely, that man received it at creation and is therefore born in possession of an immortal soul. This is entirely contrary to the Scripture testimony that at the time of the resurrection living men are still mortal and, if worthy, put on immortality. The word aphiharsia presents immortality from the material side (1 Cor. 15:42, 50, 53, 54), but also from the spiritual (Eph. 6:24), and from both (Rom. 2:7 and 2 Tim. 1:10). Its corresponding adjective dphthartds occurs 7 times in N. T., being rendered 6 times incorruptible or not corruptible, and once immortal (1 Tim. 1: 17). The verb from which both the forms above are derived, phtheiro, is found 8 times, being rendered by some form of corrupt, except once, when it is destroy, and once defile (1 Cor. 3:17). The noun phthdra occurs 9 times, being rendered corrup- tion except twice, when it is to perish (Col. 2: 22) and be de- stroyed (2 Peter 2: 12). 8h GOSPEL KEY WORDS SUMMARY There are two approaches to the idea of immortality, in the N. T. : (1) From the view-point of deathlessness, never dying — from any cause; (2) From the view-point of freedom from the seeds, or elements, or corruption, (physical and spiritual) that bring forth death. Both conceptions apply to God in the absolute; and both apply to man conditionally, and in the full sense at a specified time — the resurrection and translation of the righteous at the coming of Christ. References athanasia 1 Cor. 15:53, 54 1 Tim. 6: 16 aphtharsia Rom. 2:7 1 Cor. 15:53, 54 2 Tim. 1:10 I Cor. 15: 42, 50 Eph. 6: 24 Titus 2: 7 INSPIRATION: Part of the English phrase, "by inspiration of God" used to render a single Greek adjective theopneustos = God- breathed, used to modify graphe, which see under scripture. This word is made up from the stem theo = God, and pneu = breathe. (See pneuma under SPIRIT). Found only once in N. T., (2 Tim. 3: 16). The predicate of the sentence in which theopneustos occurs is not expressed in the original, hence the is must be supplied where the sense seems to call for it. The A. R. V. places it after "God," making it read "every scripture inspired of God is also profitable." But this seems strained, putting "also" in an awkward and meaningless relation to what goes before. Paul had no need of affirming that scripture inspired of God is profitable, but there was ground for asserting that all scripture is God-breathed and (therefore) profitable. In the margin, the A. R. V. gives "Every scripture is inspired of God and profitable." With the substitution of all for every, this is an excellent rendering. GOSPEL KEY WORDS 85 References theopneustos 2 Tim. 3: 16 hupo pneumatos hagiou pheromenos (by Spirit Holy moved) 2 Peter 1:21 INTERPRETATION, of private — See page 178. JUDGE (verb): I. krino = separate, distinguish, discern, judge. From the primitive root kri = to part. Represented through the Latin, in dis-m-minate, cri-me, dis-cer-n, cer-tify, cri-tic, (through the French) cer -tain. Passes easily into the meaning judge, for the evidence must be separated pro and con before a judgment can be formed. Found in N. T. 114 times, rendered judge 88 times, deter- mine (in sense of decide) 7 times, condemn 5 times, call in question, esteem, to go to law 2 times each, sue, sentence, ordain, conclude, think, decree, damn, avenge each once. In Vulgate, usually j udico, whence our judic-ia\, and, through the French, our judge. II. dndkrino = krino compounded with the preposition ana, which tends to intensify or make more formal the meaning of krino. Found in N. T. 16 times, rendered judge 6 times, examine 6 times, ask a question 2 times, discern, and search each once. III. didkrino= judge through, that is, pursue the process of judging (separating evidence) to the point where (1) a definite conclusion is formed; or more often, (2) the matter is left in doubt, the investigator left in a skeptical state of mind. In the first sense it means discern, this word being, through the Latin, almost a transliteration of diakrino ; in the second sense, it means waver. Found in N. T. 19 times, rendered judge 3 times, discern 2 times; but doubt 5 times, make differ or put difference 3 times, contend 2 times, waver 2 times, stagger and be partial once each. IV. hegiomal = lead (in thought), rule, judge. Represented in hege- mony. Found in N. T. 28 times, but rendered judge only once (Heb. 11: 11), elsewhere being rendered think, count, esteem, rule over, and the like. It is of compelling interest to note how little the word 86 GOSPEL KEY WORDS krino has changed in its essential meaning through 3000 years of use. As early as 800 B.C., Homer used it in the primitive and concrete sense of separating wheat from the chaff — a pro- cess just as essential in the thought world today to the form- ing of a correct judgment as it was in ancient times to separate the kernel from the husk. The same word is used by Homer to distinguish between wine and its froth, fire and its smoke, and by later writers between the peach and its down. Plato uses it to distinguish the true from the not-true, and Xenophon the good from the bad. It is not surprising then, to hear Jesus say to Peter on his opinion about the love of the two debtors, "Thou hast rightly judged (krino)" — discriminated, discerned; and to hear him say: "krino not according to outward appearance" — the outer husk — "but krino righteous judgment" — look a little more deeply and you will find the kernel of the matter. Peter says that Pilate "was determined" — had decided, had formed his judgment (krino) from the evidence — to let Jesus go. Paul said he was "called in question" — judged (krino) about the resurrection of the dead; and on discriminating between foods, "Let not him that eateth judge (krino) him that eateth not," but "let every man be fully persuaded in his own mind" — himself distinguish between (krino) the good and the bad, as Xenophon says. For himself, Paul says, "I determined (krino)" — decided from weighing the mater — "not to know anything among you save Jesus Christ." Further: "One man krino one day above another." Christ will "krino the quick and the dead." From the more intensive and formal anakrino, we have: Pilate "having examined" Jesus; Peter, "If we this day be anakrino"; "because they are spiritually discerned (ana- krino)"; "the Bereans anakrino the scriptures daily" whether these things be wheat or chaff; "Eat, not anakrino for con- science sake." From the. first sense of diakrino we find the following: "Ye can diakrino the face of the sky." "Not diakrino the GOSPEL KEY WORDS 87 Lord's body." In this sense its corresponding noun is found in 1 Cor. 12: 10 and Heb. 5: 14 (though paraphrased in the latter place as a verb). From the second sense: "If ye have faith and diakrino not." "They of the circumcision diakrino with him." Abra- ham "staggered {diakrino) not at the promise of God." James says, "He that wavereth {diakrino) is like a wave of the sea." "Who maketh thee to {diakrino) from another?" This word fits the higher critics, who keep on pursuing their investi- gations and judgments on problematical evidence, till they reason themselves into an attitude of doubt and leave their readers in a state of confusion. Their work is well described in Rom. 14: 1, where the corresponding noun diakrisis is used. References krino Matt. 5:40 Acts 16:4, 15 1 Cor. 11:13, 31 7:1, 2 17:31 2 Cor. 2:1 19:28 20: 16 5:14 Luke 6: 37 21:25 Col. 2: 16 7:43 23:3, 6 2Thess. 2: 12 12:57 24:6, 21 2 Tim. 4: 1 19:22 25:9, 10,20 Titus 3: 12 22:30 25:25 Heb. 10:30 John 3: 17, 18 26:6,8 13:4 5:22, 30 27:1 Jas. 2:12 7:24, 51 Rom. 2: 1, 3, 12, 16 4:11, 12 8:15, 16,26,50 2:27 1 Peter 1:17 12:47,48 3:4,6, 7 2:23 16:11 14:3, 4, 5, 10, 13 4:5,6 18:31 14:22 Rev. 6: 10 Acts 3: 13 1 Cor. 2:2 11:18 4:19 4:5 16:5 7:7 5:3, 12, 13 18:8, 20 13:27,46 6:1, 2, 3, 6 19:2, 11 15: 19 7:37 10: 15,29 20: 12, 13 anakrino Luke 23: 14 Acts 24: 8 1 Cor. 9:3 Acts 4: 9 28:18 10:25,27 12: 19 1 Cor. 2: 14, 15 14:24 17:11 4:3,4 32 88 GOSPEL KEY WORDS diakrino Matt. 16:3 Acts 15:9 1 Cor. 1 1 : 29, 31 21:21 Rom. 4:20 14:29 Mark 11:23 14:23 Jas. 1 : 6 Acts 10:20 1 Cor. 4:7 2:4 11:2,12 6:5 Jude9, 22 hegeomai Heb. 11:11 JUDGE: (noun): I. krites = one who separates or discerns (between the wheat and the chaff, between good and evil, right and wrong). From root kr'i in the verb krino, which see under judge (verb). Represented in our crit-ic and its variations, including m7-erion. Found in N. T. 17 times, uniformly rendered judge. In Vulgate, judex. II. dikastes = one who passes upon right or wrong. From base dike = right, justice, through the verb dikdzo = discern or judge right. Found in N. T. only 3 times (Luke 12: 14; Acts 7: 27, 35), uniformly rendered judge. In Vulgate, judex. In general these two words are distinguished thus: krites represents more fully the mental process of separating, dis- tinguishing, and weighing the right, wrong, or wisdom of a thing, whether done formally or informally. The word dikastes is the official and formal term for a judge sitting in court; the three times it occurs being on the question ' ' Who made me [or thee] a judge {dikastes) over you [or us]?" Wherever else the word judge occurs it represents krites in the original. It is significant in this connection to note that the word " discerner" applied to the word of God in Heb. 4: 12 is kritikds, whence our critic, and critic-ism. in the broad sense of dis- cerning both merits and demerits. References krites Matt. 5:25 Acts 10:42 Heb. 12:23 12:27 13:20 Jas. 2:4 Luke 11: 19 18: 15 4: 11 12:58 24: 10 5:9 18:2,6 2 Tim. 4:8 GOSPEL KEY WORDS 89 dikastes Luke 12: 14 Acts 7: 27, 35 JUDGMENT: I. krtma = thing judged, that is, conclusion from weighing of evidence (krino, which see under judge), whether favorable or unfavorable; in N. T. largely unfavorable. Rarely, act or task of judging. Found in N. T. 28 times, rendered judgment 15 times, dam- nation or condemnation 13 times. In Vulgate, judicium. II. kris'is= act, time, or result of judging. Abstract noun corres- ponding to krino (which see under judge). Represented by transliteration in our crisis = a time or situation calling for de- liberation, decision, and action — for exercising or passing judg- ment. Found in N. T. 48 times, rendered judgment 41 times, con- demnation or damnation 6 times, accusation 2 times. In Vulgate, judicium. III. gndme = opinion, judgment (based on general knowledge and experience). From root gno =know. Represented in our gnom-ic, a-gno-stic, dia-gno-sis. Found in N. T. 9 times, rendered judgment 3 times, mind 2 times, advice, will, and purpose once each. In Vulgate, consilium or sententia, whence our counsel and sentence. IV. dikaioma = Tightness, ordinance. From dike =right, justice. Found in N. T. 10 times, and always applied to the right- eousness, ordinance, or law of God, since all that he ordains is right and just. Rendered judgment 2 times. V. dike= right, justice — base of IV above. Rendered judgment once (Acts 25: 15), and vengeance the Other 3 times it occurs. IV. aisthesis = perception. Represented in our esthe-tic. Found only once in N. T. (Phil. 1:9), rendered judgment. VII. hemSra = day. Represented in our ep-hemera-\. Only once rendered judgment, in 1 Cor. 4: 3, where Paul declares it to be a very small thing to him to be judged of "man's day, " that is, by the experience or judgment of men. Frcm this study we find the word judgment used in the New Testament in practically all the senses common to us to- day. It is very profitable in our Bible study, however, to know just where it is used in each sense. 90 GOSPEL KEY WORDS Thus judgment (krima) in the sense of a conclusion or decision formed: "With what krima ye judge ye shall be judged." Paul warned Felix of a "krima to come. " "Eternal krima" — no change from the decision. "And krima" — power of decision — "was given unto them." Of an unfavorable de- cision: "Ye shall receive the greater krima." "Whose krima is just." "Fall into the krima of the devil." As an act, time, or result of judgment: "In the day of krisis." "At the krisis." "In danger of the krisis" — un- favorable result; as also "the resurrection of krisis." "How can ye escape the krisis of hell"? "Fearful looking for of krisis." "Angels reserved unto krisis." "To execute krisis upon all them." Again: "The hour of his krisis is come." "True and righteous are his krisis." As an opinion: "Yet I give my gnome, " "In the same mind and in the same gnome." " Herein I give my gnome." "These have one gnome" (Rev. 17: 13). As Tightness: " The dikaioma of the law. " "The dikaioma of One." "Fine linen is the dikaioma of the saints." As an ordinance: "Commandments and dikaioma of the Lord." "Dikaioma of divine service." "Carnal dikaioma." As perception: "In knowledge and in all aisthesis." If traced through the New Testament with the help of the references, these various original terms will be found very illuminating. References krima Matt 7:2 Rom. 3:8 Heb. 6:2 23:14 5:16 Jas. 3: 1 Mark 12:40 11:33 1 Peter 4: 17 Luke 20: 47 13:2 2 Peter 2: 3 23:40 1 Cor. 6: 7 Jude 4 24:20 1 1 : 29, 34 Rev. 17: 1 John 9:39 Gal. 5:10 19:20 Acts 24: 25 1 Tim. 3:6 20:4 Rom. 2: 2, 3 5:12 GOSPEL KEY WORDS 91 krisis Matt. 5:21, 11 John 5:22, 24, 17 Heb. 10:27 10: 15 5:29, 30 Jas. 2: 13 1 1 : 22, 24 7:24 2 Peter 2: 4, 9, 11 12: 18, 20, 36, 41 8: 16 3:7 12:42 12:31 1 John 4: 17 23:23,33 16:8, 11 Jude 6, 9, 15 Mark 3: 29 Acts 8: 33 Rev. 14:7 6: 11 2 Thess. 1 : 5 16:7 Luke 10: 14 1 Tim. 5:24 18: 10 11:31, 32, 42 Heb. 9:27 19:2 John 3: 19 gnome Acts 20: 3 1 Cor. 7:25, 40 Phile. 14 1 Cor. 1:10 2 Cor. 8: 10 Rev. 17:13, 17 dikiaoma Luke 1 : 6 Rom. 5:6, 18 Rev. 15:4 Rom. 1 : 32 8:4 19:8 2:26 Heb. 9: 1, 10 dike Acts 25: 15 2 Thess. 1 : 9 Jude 7 23:4 aisthesis Phil. 1:9 hemera 1 Cor. 4:3 LADDER, Peter's — See page 177. LAST DAYS — See page 173. LAW: ndmos = thing established, custom, usage, rule, law. Fromwmo = I assign, allot, distribute. Represented in English astro- wora-y = law of stars, agro-wom-y =laws of soil, gastro-wom-y =art of gratifying the stomach, epicurism, etc. Found in N. T. 196 times, rendered uniformly law. Found 75 times in Romans, 32 times in Galatians, but not at all in Mark, 2 Corinthians, Colossians, 2 Timothy, Epistles of Peter, Epistles of John, Revelation. Regularly rendered lex in Vulgate, whence our leg-al, leg- islate. The word nomos is used in N. T. in a wide variation of meaning, as illustrated in these passages: 92 GOSPEL KEY WORDS Law of God: "Think not that I am come to destroy the nomos." Law of man: "We have a nomos, and by our nomos he ought to die." Law of Moses: "For the nomos was given by Moses." "All the nomos and the prophets." Law in the abstract: "As many as have sinned under nomos shall be judged by nomos. " "For when Gentiles, having no nomos, do by nature the things of the nomos (of God), these having no nomos are nomos to themselves." Law of mind: "Warring against the nomos of my mind." Law of sin: "Free from the nomos of sin." Law of righteousness: "Attained to the nomos of right- eousness." Law of liberty: "Perfect nomos of liberty." Law of the Spirit: "The nomos of the Spirit of life." Law of faith: "Through nomos of faith." It is of value to call attention to the frequent use of nomos without the article. In the book of Romans this use occurs 29 times out of a total of 75. Paul is reasoning deeply in this epistle, and while he frequently has some specific law in mind, he goes beneath this and establishes his argument on the general principle of law or lawlessness. Thus: "Do we then make void nomos through faith? May it not come to pass, but we establish nomos." "For circumcision profiteth if thou observe nomos, but if thou be a transgressor of nomos, thy circumcision has become uncircumcision. " "Shall we sin because we are not under nomos but under grace?" "Ye that desire to be under nomos, do ye not hear THE nomos?" — a fine turn from the general to the specific! "Christ is become of no effect unto you whosoever of you are justified by nomos." "As touching nomos, sl Pharisee" — regulating everything GOSPEL KEY WORDS 93 by law, boasting in observance of law, hewing to the letter of law. "If ye fulfil royal nomos according to the Scripture, Thou shalt love thy neighbor as thyself, thou doest well." "Whoso looketh into perfect nomos, that of liberty, and abides (in it), not becoming a hearer of forgetfulness but a doer of work, this man shall be happy in his doing." "Do not talk against one another, brethren. The one talking against a brother or judging his brother, talks against nomos and judges nomos. And if thou judgest nomos, thou are not a doer of nomos but a judge." References nomos (^indicates places Matt. 5:17, 18 7:12 11:13 12:5 22:36,40 23:23 Luke 2:22, 23, 24* 2:27, 39 10:26 16:16, 17 24:44 John 1:17,45 7: 19,23,49,51 8:5,17 10:34 12:34 15:25 18:31 19:7 Acts 6: 13 7:53 13:15,39 15:5,24 18:13, 15 21:20, 24, 28 22:3, 12 23:3, 29 24:6. 14 where nomos is used without the article) . Acts 25: 8 28:23 Rom. 2: 12*, 13, 14* 2: 15, 17, 18,20 2:23(*1stcase) 2:25(*both cases) 2:26, 27(*2nd case) 3:19, 20(*both cases), 21(*lst case), 27, 28* 3: 31(*both cases) 4: 13*. 14*. 15, 16 5: 13*. 20* 6: 14*, 15* 7: 1(*1st case) 7: 2(*1st case) 7:3, 4, 5, 6, 7(* 2nd case) 7:8*. 9*. 12, 14 7: 16, 21, 22, 23 7:25(*both cases) 8:2,3,4, 7 9:31(*both cases) 9:32* 10:4*. 5 13:8*. 10* 1 Cor. 7:39* 1 Cor. 9:8, 9, 20 (*in all cases) 14:21, 34 15:56 Gal. 2: 16(*all cases) 2: 19(*both cases) 2:21* 3:2*. 5*. 10(* 1st case) 3: 11*. 12, 13, 17 3: 18*. 19,21,23* 3:24 4:4*, 5*. 2l(* 1st case) 5:3,4*. 14, 18*,23 6:2, 13* Eph. 2: 15 Phil. 3: 5*, 6*. 9* ITim. 1:8,9* Heb. 7:5, 12*. 16* 7: 19, 28 8:4, 10 9: 19*, 22 10:1,8, 16,28 Jas. 1:25* 2:8*, 9, 10, 11* 2:12* 4: 11(*all cases) LIFB: I. zo£ = animate existence, state of living, life (especially as dis- tinguished from the inanimate, or death). It is from zao, I live, dU GOSPEL KEY WORDS I breathe (as opposed to not breathing), I am alive (as opposed to being lifeless). Meaning passes easily from the physical to the spiritual. The word zoe is used in N. T. 134 times, and is uniformly rendered life with one exception (Luke 16: 25), where it is lifetime. II. bios = period or course of life, means or manner of sustaining life. Applies to man, beast, or plant. It is used 11 times in N. T., rendered life 5 times, living (substance) 5 times, and good (goods) once. In con- trast with the other three Greek words rendered life, the word bios is an original root, not drawn from a verbal idea. A verb is derived from it, however, b'ido, to pass or spend life, especially to spend it well, happily. III. psuche — See SOUL. IV. pneuma — See SPIRIT. The word life is represented in the Greek of N. T. by fGur different words, as follows: By zoe, 133 times. By psuche, 40 times. By bios, 5 times. By pneuma, 1 time. It is interesting and profitable to compare these four words. In brief, we may put it this way: zoe = state of life (of being alive). psuche = result of life (of being alive). bios = course of life (with outward means of sustenance). pneuma = medium of life. All of these except bios are based on the primitive idea to breathe. Hence we may put the three thus : — zoe = breath — an impartation and state of life. psuche = breath — an evidence and result of life. pneuma = breath — a process and medium of life. English derivatives from these words bear out the primi- tive ideas remarkably well: — 20-ology = study of physical life, of man and beast. psych-ology = study of phenomena of life, especially mental and spiritual. GOSPEL KEY WORDS 95 pneuma-tics = use of air as a medium in mechanics. pneum-omsi = something wrong with the process of breathing. bi-ology = course and means of life, of plant and animal, fo'-ography = account of how life is spent. Of the Greek words compared here, pneuma has undoubtedly reached the highest plane from a spiritual viewpoint (see quotation from Luther, page ). Chiefly, if not alone, it is applied to God; it is given the epithet holy, and it is used to name the third person of the Godhead. It stands for the highest development of man, represents his connection with heaven and God, and characterizes what he is. Psuche is next in rank. It stands for the nature of man as a rational creature — his feelings, aspirations, attainment — what he is on the human side of life and what he is capable of becoming. Then comes zoe, distinguishing life from death, the animate from the inaminate, and embracing all the latent possibilities that the possession of life implies. Last of all is bios, representing the natural, external means of sustaining the zoe, as also the manner of spending the time and opportunities that zoe affords. References zoe Matt 7:14 John 5: 40 Acts 11: 18 18:8,9 6:27, 33, 35, 40 13:46,48 19:16, 17, 29 6:47, 48, 51, 53 17:25 25:46 6:54,63,68 Rom. 2:7 Mark 9: 43, 45 8: 12 5: 10, 17, 18. 10: 17,30 10: 10,28 6:4, 22, 23 Luke 1 : 75 11:23 7: 10 10:25 12:25,50 8:2, 6, 10, 38 12: 15 14:6 11:15 16:25 17:2,3 1 Cor. 3:22 18:18,30 20:31 15:19 John 1 : 4 Acts 2:28 2 Cor. 2:16 3:15, 16,36 3: 15 4: 10, 11. 12 4: 14, 36 5:20 5:4 5:24, 26, 29, 39 8:33 Gal. 6:8 96 GOSPEL KEY WORDS zoe Eph. 4: 18 Titus 3: 7 1 John 5: 20 Phil. 1:20 Heb. 7:3, 16 Jude21 2:6 Jas. 1:12 Rev. 2:7,10 4:3 4: 14 3:5 Col. 3:3, 4 1 Peter 3:7, 10 11: 11 ITim. 1: 16 2 Peter 1 : 3 13:8 4:8 1 John 1:1,2 17:8 1 Tim. 6: 12, 19 2:25 20: 12, 15 2 Tim. 1:1,10 3: 14, 15 21:6, 27 Titus 1 : 2 5: 11, 12, 13, 16 22: 1,2, H bios Mark 12:44 Luke 21: 4 1 Peter 4:3 Luke 8: 14,43 1 Tim. 2:2 1 John 2: 16 15: 12,30 2 Tim. 2:4 3: 17 psuche Matt. 2:20 Luke 9: 24, 56 Acts 1 5 : 26 6:25 12:22,23 20: 10,24 10:39 14:26 27: 10,22 16:25 17:33 Rom. 11:3 20:28 John 10: 11, 15. 17 16:4 Mark 3: 4 12:25 Phil. 2:30 8:35 13:37,38 1 John 3: 16 10:45 15: 13 Rev. 8:9 Luke 6:9 12:11 pneuma Rev. 13:15 LIGHT (noun): I. phds= light (as seen by the eye, especially the natural light of day or night, but also artificial light). From primitive phdo = I give light, I shine. English derivative in phos-phorus (light-bearing), phot-ograph. (record by means of light), etc. Meaning passes easily from the physical to mental and spiritual use, hence its metaphorical meanings are many. Found in N. T. 70 times, being rendered light in every in- stance but two (Mark 14: 54; Luke 22: 56), where it is fire. In Vulgate, usually lux (stem luc), whence our luc-\&, trans- /we-ent, de-luxe (from French), etc. II. luchnos = a portable lamp or candle placed on a lampstand or candlestick. From root luk, whence Latin lux and our /we-id, etc. Found in N. T. 14 times, being rendered candle 8 times, and light 6 times. GOSPEL KEY WORDS 97 III. Idmpds = torch (later oil-lamp), whence English lamp. From primitive lampo = I am bright, I shine, I emit light. Found in N. T. 9 times, being rendered lamp 7 times, torch once, light once. IV. ph3ngos= light, splendor, especially of the moon, used in Modern Greek to name the moon. From same root as phos. Used in N. T. twice (Matt. 24:29; Mark 13:24), both times of the moon; and some texts, as in Luke 11: 33, "may see the light." A few other words related to phos but not listed above are: I. phoster, meaning light-giver, found in Phil. 2: 15, and Rev. 21: 11, in which place it makes the comparison to a precious stone more fitting if phoster is rendered luminator or light- giver, since the source of the light of the New Jerusalem reminds the prophet of a luminous or radiant stone, like the diamond. II. photismos, meaning primarily the act or process of lighting. It is used of the gospel and of knowledge in 2 Cor. 4: 46; that is, by teaching the gospel and spreading the knowledge of Christ, light is shed forth in the darkness of sin. III. The adjective photeinos, meaning bright, full of light, and found 5 times in N. T. IV. The verb photizo, to light, make light, bring to light, enlighten. Found 11 times in N. T. Think of it as photize. V. The adjective phosphoros, meaning light-bearing, light-bringing. (Compare Latin equivalent Lucifer). With the word phosphoros, the noun star is understood. It is the name especially applied by the Greeks to the planet Venus. It is found only once in N. T. (2 Peter 1: 19), where it is rendered day-star. From this study, it is plain that our word light is used in the Bible in its twofold sense: the light itself, and that which produces or supports light. When it is used to denote light itself, phos is found almost exclusively, and it may mean — 1. Physical light: as when Peter warmed himself by the fire, when evil-doers hate the light, when the jailer called for a light, when there will be no need of the light of a candle nor the light of the sun. 2. Mental or spiritual light : as when they that sat in dark- 98 GOSPEL KEY WORDS ness saw a great light, "ye are the light of the world," "the life was the light of men," "walk while ye have the light," "God is light," "the true light now shineth. " In the 6 places where luchnos is rendered light, it may be rendered more exactly candle, as in the other 8 places where it is found. For these 6 places, see the list of references. In the one place where lampas is rendered light, (Acts 20 : 8) and the one, torch (John 18:3), it may be as fittingly lamp, as it is throughout the parable of the ten virgins and in Rev. 4:5 and 8:10. The word phengos has particular reference to the bright- ness of light, though metaphorically phos, to which phengos is related, may also denote splendor and glory. If all the variations of the idea light are traced carefully in N. T. by the aid of the References, they will be found greatly to enrich the passages where they are used. References phos Matt. 4: 16 5:14, 16 6:23 10:27 17:2 Mark 14:54 Luke 2: 32 8: 16 1 1 : 35 12:3 16:8 22:56 John 1 : 4. 5, 7, 3: 19,20,21 luchnos Matt. 5: 15 6:22 Mark 4: 21 Luke 8: 16 lampas Matt. 25: 1, 3. 4 25:7,8 8, 9 John 5: 35 16: 14 8: 12 11: 14 9:5 Eph. 5:8, 13 11:9, 10 Col. 1: 12 12:35, 36, 46 1 Thess. 5:5 Acts 9: 3 1 Tim. 6: 16 12:7 Jas. 1: 17 13:47 1 Peter 2: 9 16:29 1 John 1:5,7 22:6, 9, 11 2:8,9, 10 26: 13, 18, 23 Rev. 18:23 Rom. 2: 19 21:24 13: 12 22:5 2 Cor. 4:6 Luke 1 1 : 33, 34, 36 2 Peter 1: 19 12:35 Rev 18:23 15:8 21:23 John 5: 35 22:5 John 18:3 Rev. 4:5 Acts 20: 8 8: 10 GOSPEL KEY WORDS 99 phen^os Matt. 24:29 Mark 13:24 Luke 1 1 : 33 Related words phoster Phil. 2:15 Rev. 21: 11 photismos 2 Cor. 4:4, 6 phosphor os (adj.) 2 Peter 1:19 photeinos (adj.) Matt. 6:23 Matt. 17:5 Luke 11 : 34, 36 photizo (verb) Luke 1 1 : 36 John 1 : 9 1 Cor. 4:5 Eph. 1: 18 Eph. 3:9 2 Tim. 1:10 Heb. 6:4 10:32 Rev. 18: 1 21:23 22:5 LOOKING for and hasting — See page 174. LOVE (verb): I. agapao = esteem from choice, prefer, regard for its own sake, be solicitous for the welfare of, love. From the primitive form agamal = l wonder at, I admire, I esteem. No English derivatives in ordinary use. Found in N. T. 138 times, being rendered uniformly love {beloved 6 times). In Vulgate, usually diligo=l favor, I love. II. philed = take pleasure in, be friendly to, have affection for, be fond of, show regard for, love. From the adjective phttos, friendly, well-wishing; used also as a noun — friend. Represented in many English compounds, as phil-osophy, phil-ology, phil-he\\ene, Ang\o-phil-e. Found in N. T. 25 times, being rendered uniformly love, except 3 times, (Matt. 26: 48; Mark 14: 44; Luke 22: 47), where it is kiss. In Vulgate, usually rendered by dmo, whence our ami- cable, aw-ative, ara-our. The words agapao and phileo are very interesting to com- pare. They represent two ideas or bases of love which are not distinguished in translation. Agapao represents love 100 GOSPEL KEY WORDS springing from recognition of merit, love from deliberate choice, love on principle, love from the motive of well-wishing. Phileo represents love arising from the things of sense, affection, personal attachment. Agapao is a thing of the mind, of the judgment; phileo is a thing of the heart, of the feelings. Hence men are said to agapao God, not phileo. God is said to agapao the world (John 3 : 16), but to phileo the followers of Christ (John 16:27). We hear Jesus saying: "Thou shalt agapao thy neighbor as thyself"; "Agapao (not phileo) thine enemies"; "That ye agapao one another"; "If ye agapao me, keep my commandments." On the other hand, we hear Jesus saying : " He that phileo father and mother more than me"; "For the Father phileo the son"; "He that phileo his life shall lose it"; "They phileo greetings in the markets"; "Simon, son of Jonas, phileo thou me?" — the third time. Paul writes: "All things work together for good to them that agapao God", but "Greet them that phileo us in the faith"; "Husbands, agapao your wives"; "For whom the Lord agapao he chasteneth"; "To all them that agapao his appearing". So John: "agapao not the world"; "We agapao him be- cause he first agapao us"; but "He whom thou phileo is sick"; "Thou knowest that I phileo thee"; "As many as I phileo, I rebuke and chasten". The most remarkable use of both agapao and phileo in the same connection is found in the conversation between Jesus and Peter in John 21, in the three searching questions and their answers. Jesus first asks, " apagao thou me?" This sounds too cold to Peter, and he answers in his ardent way, "I phileo thee." So also the second time. But the third time Jesus asks, "Phileo thou me?" With still more ardor Peter answers, "Thou knowest (Thou hast my meaning now) that I phileo thee." Love as a principle and love as a feeling are often confused, GOSPEL KEY WORDS 101 even by well-meaning Christians. They say, "It doesn't seem to me I love God as I ought," or, "I don't see how I can love So and So. " Both difficulties can be solved by asking oneself the question, "Am I obeying God's word?" ("This is the love of God, that ye keep his commandments"); or, "Am I doing all I can to help and enlighten that poor creature? " ("Inasmuch as ye have done it unto one of the least of these, ye have done it unto me"). It will be found wonderfully helpful to trace these two words through the Scripture by use of the references following. References agapao Matt. 5:43, 44 John 17:23, 24, 26 2 Tim. 4:8, 10 5:46 19:26 Heb. 1 : 9 6:24 21:7, 15, 16,20 12:6 19: 19 Rom. 8:28, 37 Jas. 1:12 22:37,39 9: 13, 25 2:5, 8 Mark 10: 21 13:8,9 1 Peter 1 : 8, 22 12:30, 31, 33 1 Cor. 2:9 2: 17 Luke 6: 27, 32, 35 8:3 3: 10 7:5, 42, 47 2 Cor. 9:7 2 Peter 2: 15 10:27 11: 11 1 John 2: 10, 15 11:43 12: 15 3: 10, 11, 14 16: 13 Gal. 2:20 3: 18, 23 John 3: 16, 19, 35 5:14 4:7, 8, 10, 11, 12 8:42 Eph. 1 : 6 4: 19,20,21 10: 17 2:4 5: 1, 2 11:5 5:2,25,28,33 2 John 1, 5 12:43 6:24 3 John 1 13:1,23,34 Col. 3: 12, 19 Rev. 1 : 5 14: 15, 21, 23, 24 1 Thess. 1 : 4 3:9 14:28,31 4:9 12: 11 15:9, 12, 17 2 Thess. 2: 13,16 20:9 phileo Matt. 6: 5 Luke 22: 47 John 20:2 10:37 John 5:20 21: 15, 16, 17 23:6 1 1 : 3, 36 1 Cor 16:22 26:48 12:25 Titus 3: 15 Mark 14: 44 15: 19 Rev. 3: 19 Luke 20: 46 16:27 22: 15 LOVE (noun) — See LOVE and CHARITY, page 166. MARVEL — See ADMIRATION. 102 GOSPEL KEY WORDS MASTER: I. d'iddskalos = teacher. From primitive ddo = I learn (passing by reduplication into causal sense — cause to learn, teach) . Repre- sented in English didac-t'\c. Found in N. T. 59 times, being rendered master 47 times, and teacher 12 times (8 of these in Paul's writings). In Vulgate, usually rendered by magtster = chief, teacher, whence our master. II. kurios = one possessed of power, one of authority, lord, master. From the root kur = supreme power or authority. Found in N. T. 139 times, being rendered Lord (lord) 111 times, master 14 times, sir 12 times, God once, owner once. In Vulgate, ddm'inus. whence our domin-ion, domin-ate. III. rdbbi = teacher (by transliteration from Hebrew). Found in N. T. 17 times, being rendered master 9 times, and Rabbi 8 times. In Vulgate, Rabbi or magister. IV. epistdtes = one standing over, a director, overseer, master. Used by the disciples in addressing Jesus when they had especially in mind his authority. Found in N. T. 6 times, uniformly rendered master. It occurs in Luke only. In Vulgate, uniformly praeceptor, whence our preceptor, preceptress. V. despdtes = master (of servants or slaves) opposite of doulos= bond servant, slave. Represented in English despot, despot-ic. Found in N. T. 10 times, being rendered master 5 times (in Paul's writings only), and Lord 5 times. In Vulgate, dominus. VI. kathegetes — one who goes before, leads, points out the way, a guide, a teacher. Found in N. T. 3 times, rendered master. Used in Matthew only. Thus the word Master is represented by six different words in the Greek, each with its own distinctive meaning. The most frequently used by far is didaskalos as applied to our Lord, for above all other capacities on his human side, he was a teacher, and was so addressed by friend and foe alike — by friend in veneration, by foe in at least outward respect for his wonderful gift. GOSPEL KEY WORDS 103 This word is found in many familiar places: "They found him in the temple sitting in the midst of the didaskaloi" '; "Why eateth your Didaskalos with publicans"; " Didaskalos, we would see a sign from thee"; "Didaskalos, what shall I do to inherit eternal life"; "The Didaskalos is come, and calleth for thee". The disciples in their storm-driven boat cried out, " Didaskalos ! carest thou not that we perish?" Jesus used the term of himself when he said, "Ye call me Didaskalos and Lord, and ye say well . . . If I your Didask- alos and Lord, etc." He used it also in his general assertion that "the disciple is not above his didaskalos" \ Paul uses it in enumerating the gifts of the Spirit, "secondarily prophets, thirdly didaskaloi''' ; and James exhorts, "Be ye not many didaskaloi." The word kurios is a term of respect used of or to a person of superior standing. It is used of or to Jesus some 700 times in the New Testament, and nearly always translated Lord. For the most part it. is sufficient for identifying Jesus to call him merely Kurios, though to represent him in his fullest life and mission he is called Kurios Jesus, or Christ the Kurios, or Kurios Jesus Christ, especially so by Paul. The term is so often used in N. T. that only a few typical examples are given here: "Angel of the Kurios." "Thou shalt not tempt the Kurios thy God." " Kurios, I am not worthy that thou shouldest come under my roof. " "Kurios, save us, we perish ! " "Kurios even of the Sabbath day." "Kurios, when saw we thee, etc.?" "Kurios, is it I?" "They have taken away my Kurios." "In the day of our Kurios Jesus Christ." "If the Kurios permit." "One Kurios, one faith," "To meet the Kurios in the air. " " The coming of the Kurios draweth nigh. " " Holy, holy, holy, Kurios, God Almighty." Applied to the Father: "O Father, Kurios of heaven and earth." "Now, Kurios, behold their threatenings. " Applied to an elder about the throne: "Kurios, thou knowest." m GOSPEL KEY WORDS The term kurios is also applied freely to men in some leading or responsible position : "No man can serve two kurioi. " "The servant is not above his kurios.''' "The kurios of the vineyard." "When the kurios of the house." "Brought her kurios much gain." "To write unto my kurios." "To his own kurios he standeth or falleth." "Obey in all things your kunos." Rendered sir in A. V: "Kurios, didst thou not sow good seed?" "Kurios, we would see Jesus. " "Kurios, if thou hast borne him hence." "Kurios, what must I do to be saved?" Modern Greeks use kurios freely as a term of respect (1) For professional men: Kurios Doctor A., Kurios Professor B (2) For the head of a house or business firm: Is the kurios at home today? (In a store or office) I wish to see the kurios a few minutes. (3) Like our Mr: Good morning, kurios D., I saw kurios G. at the lecture. It is to be noticed in the Bible that when kurios refers to the Deity it is written with a capital initial: when to men, with a small initial. The corresponding feminine of kurios is kurid, found twice in N. T. (in 2 John) and rendered lady, the feminine of lord. The corresponding abstract noun of kurios is kunStes, found four times in N. T., and rendered dominion 3 times, government once (See References). The corresponding verb from the primitive root, kur (strength, might), is kuroo, found twice in N. T., and rendered confirm (2 Cor. 2:8, Gal. 3: 15). The verb formed on a later stem, kurieub, is found 7 times in N. T., being rendered ham dominion over, 4 times; exercise lordship over, once; he lord of, once; lords (literally, ones having dominion), once. One of the most interesting derivatives of kurios is the adjective kuriakos, for which, lacking a better equivalent in English, it may be permissible to coin the word Lordian (like Christian from Christ). It is found only twice in N. T. : "Not to eat the Lordian supper" (1 Cor. 11: 20), and "I was in the Spirit on the Lordian day" (Rev. 1: 10). GOSPEL KEY WORDS 105 SUMMARY From this study it is plain to see that in Greek a superior may be addressed or referred to by any one of five terms (barring the Hebrew Rabbi), (1) according to the standing or mission or profession of the one spoken to or of; (2) according to the idea or impression uppermost in the mind of the speaker. Thus the disciples could address Jesus as Didaskalos when they thought of him primarily as a teacher, when they specially wanted to learn something of him. They could use kurios in recognition of his high standing and ability, and of their own willingness to follow and serve him. They could use epistates when impressed by his wonder-working power, or kathegetes when looking up to him as leader and guide (this being the term used by Modern Greeks for Professor). Luke could use despotes for Lord in the prayer of Simeon, who in contrast calls himself in the same sentence doulos (bond- servant) ; also in the prayer of the Church for Peter and John, referring to them in the same prayer as doulos; so John also in the prayer of the martyrs, "How long, O Despotes, etc.?" using in the response to their prayer the term sun-douloi = fellow-bondservants . How exquisitely the Greek language adapts itself to fitting the word to the idea, as illustrated in this study, is only a suggestion of the richness of thought that may be gathered from the original throughout the New Testament. This is the consideration that justified the preparation of this book. This is why it is so important to know what the Scripture actually says. References didaskalos Matt. 8: 19 Matt. 19: 16 Mark 9: 17, 38 9:11 22: 16, 24, 36 10: 17, 20, 35 10:24,25 26: 18 12: 14, 19, 32 12:38 Mark 4: 38 13: 1 17:24 5:35 14: 14 106 GOSPEL KEY WORDS didaskalos Luke 2: 46 3: 12 6:40 7:40 8:49 9:38 10:25 11:45 12: 13 18: 18 Luke 19:39 20:21.28. 21:7 22: 11 John 1:38 3:2. 10 8:4 11:28 13: 13, 14 20: 16 39 Acts 13: 1 Rom. 2:20 1 Cor. 12:28.29 Eph. 4: 11 1 Tim. 2:7 2 Tim. 1:11 4:3 Heb. 5: 12 Jas. 3: 1 kurios Matt. 6:24 15:27 Mark 13:35 Luke 14:21 Luke 16: 13 Acts 16: 16, Rom. 14:4 19 Eph. 6:5. 9 Col. 3:22 4: 1 rabbi Matt. 26:25. 49 Mark 9: 5 11:21 Mark 14:45 John 4: 31 John 9: 2 11:8 epistates Luke 5: 5 8:24, 45 Luke 9: 33, 49 Luke 17: 13 despotes 1 Tim. 6: 1. 2 2 Tim. 2:21 Titus 2: 9 1 Peter 2: 18 katkegetes Matt. 23:8, 10 MEAT: I. broma = thing eaten, eatable, food (of any kind). From bibrosko = I eat. Found in New Testament 17 times, rendered meat 16 times, and victuals once (Matt. 14: 15). Vulgate: esca = edible, or cibus = food. II. bros'is =act or process of eating; also food, like I above. Found in New Testament 11 times, rendered meat 7 times, food once, eating once, rust twice. III. brdsimos= thing eatable, anything to eat. From same root as I and II above. Found in New Testament once (Luke 24: 41), rendered meat. IV. prdsphagion=a thing for eating (especially along with some GOSPEL KEY WORDS 107 main article of food) . From pros = for, in addition to, and phagion = a thing to eat. Found in N. T. once (John 21: 5). V. trophe = thing that nourishes, nourishment. From trdpho I nourish, bring up, rear. Represented in our ^-trophy = lack of nourish- ment. Found in N. T. 16 times, rendered meat 13 times, food 2 times, "eaten enough" once. VI. phago = verb, I eat, which in infinitive form is 3 times rendered meat instead of to eat. From this study it is easy to see that the word meat, in every instance where it is used in the New Testament, signifies food in general and never specifically flesh, as the word meat in its present use is generally understood. The first 3 words above are based on the root bor, which from Homer (800 B. C.) down to our time has meant simply eat, eat up. Our good old Anglo-Saxon term meat formerly meant thing to eat, food, which meaning indeed it still often retains, though in common use it is applied to animal food. Thus: Jesus said: "My broma is to do the will of him that sent me." John 4: 34. Paul: "For broma commendeth us not to God. " 1 Cor. 8: 8. Of the Israelites: "Did all eat of the same spiritual broma." 1 Cor. 10:3. Jesus: "My flesh is brosis indeed." John 6: 55. Paul: "The kingdom of God is not brosis and drink." Rom. 14:17. "Let no man therefore judge you in brosis.' 1 Col. 2:16. The terms phago and prosphagion are based on another verbal root, phag = eat, and hence are general in their signifi- cation. Thus: Jesus : " I was an hungered and ye did not give me to phago. " Matt. 25:42. Again: "Children, have ye any prosphagion?" John 21:5. 108 GOSPEL KEY WORDS Most general of all, perhaps, is trophe, which means any- thing that nourishes, nourishment. Thus: Of John the Baptist: "His trophe was locusts and wild honey." Matt. 3:4. Jesus: "The life is more than trophe." Luke 2:22. Paul to the sailors on his stormy voyage to Rome: "I pray you take some trophe." Acts 27: 34. For meat in the sense of animal food, see FLESH. broma Matt. 14:15 Mark 7: 19 Luke 3: 11 9:13 John 4:34 brosis Matt. 6: 19,20 John 4: 32 6:27,55 brosimos Luke 24:41 prosphagion John 21:5 trophe Matt. 3:4 6:25 10: 10 24:45 Luke 12:23 References Rom. 14: 15,20 1 Cor. 10:3 1 Cor. 3:2 1 Tim. 4:3 6:13 Heb. 9:10 8:8, 13 13:9 Rom. 14: 17 Col. 2: 16 1 Cor. 8:4 Heb. 12:16 2 Cor. 9: 10 John 4: 8 Acts 27: 33, 34, 36 Acts 2: 46 27:38 9:19 Heb. 5:12, 14 14:17 Jas. 2:15 MIND: I. nous = intellective faculty, higher intelligence, understanding, mind. A primitive form, broad enough in scope to include most of the variations of the word mind in English. Not represented in English derivation. Found in N. T. 24 times, being rendered mind 17 times, and understanding 7 times. In Vulgate, rendered with mens, whence our men-toX; or with sensus, whence our sense. II. d'ianoia = perception, understanding, way of thinking, thought. From did = through, and ?ious — mind. GOSPEL KEY WORDS 109 Found in N. T. 13 times, being rendered mind 9 times, understanding 3 times (Eph. 1: 18; 4: 18; 1 John 5: 20), and imagination once (Luke 1:51). In Vulgate, rendered mostly with mens, but also with cor = heart, whence our cor-dial, and with sensus. III. mind is represented in the original occasionally by a few other words: noema= thing thought, thought, device (2 Cor. JO: 5); phronemd = thing sensing or feeling or perceiving, mind (Rom. 8:6, 7, 27); psuche=sou\, life, mind (Acts 14:2; Heb. 12:3); gndme = knowing, opinion, judgment (Rev. 17: 13). The word nous is found in many familiar and meaning- ful passages: "Then opened he their nous" (Luke 24:45); "Warring against the law of my nous" (Rom. 7:23); "By the renewing of your nous" (Rom. 12: 2); "We have the nous of Christ" (1 Cor. 2:16); "I will pray .... I will sing with the nous also" (1 Cor. 14:15); "Which passeth every nous" (Phil. 4:7); "Let him that hath nous" (Rev. 13: 18); also "men of corrupt nous"( 1 Tim. 6:5); "fleshly nous" (Col. 2:18). The word dianoia occurs in several important passages: "With all thy soul, and with all thy dianoia (Matt. 22:37; Mark 12:30, Luke 10:27); "the eyes of their dianoia being opened" (Eph. 1: 18); "desires of the flesh and of the dianoia" (Eph. 2:3); "having the dianoia darkened (Eph. 4:18); "I will put my laws into their dianoia" (Heb. 8: 10); "stir up your pure dianoia" (2 Peter 3:1). SUMMARY The idea of mind is approached in N. T. through two main avenues: (1) through the intellect, thinking power, reason, understanding {nous and its compounds and deriva- tives) ; (2) through the feelings, senses, disposition, percep- tion (phronema). The latter term is derived from phren = diaphragm, region of the heart, the heart; hence embraces the various concepts suggested by our use of the word heart in distinction from the mind. The term nous, then, represents what we arrive at through thinking or pure reason, while no GOSPEL KEY WORDS phronema comprehends the results reached through feeling and experience combined with thinking. From the latter comes the adjective phronimos, found 14 times in N. T. and uniformly rendered wise: "I would liken him unto a phronimos man"; "Be ye therefore phronimos as serpents " ; "five of them were phronimos" ; " be not phronimos in your own conceits"; (that is, of or within yourselves), ''but ye are phronimos in Christ. " Striking compounds of nous are found in several places: "saw that he answered discreetly" (literally, as having a mind = to think with) ; in passages containing warn and admonish (place or fix in the mind — to think or meditate upon), with its corresponding noun admonition (literally, for our thinking upon). How much we fail of meditating as we should upon the records and instruction of God's Word! How meaningful in the light of this study becomes the exhortation by Paul: "Be ye transformed by the renewing of your mind ' ' ! References nous Luke 24: 45 Rom. 1 : 28 7:23.25 11:34 12:2 14:5 1 Cor. 1:10 2: 16 14: 14. 15. 19 Eph. 4: 17.23 Phil. 4: 7 Col. 2: 18 2Thess. 2:2 1 Tim. 6: 5 2 Tim. 3:8 Titus 1: 15 Rev. 13: 18 17:9 dianoia Matt. 22:37 Mark 12:30 Luke 1:51 10:27 Eph. 1: 18 Eph. 2:3 4: 18 Col. 1:21 Heb. 8: 10 Heb. 10: 16 1 Peter 1: 13 2 Peter 3: 1 1 John 5: 20 noema 2 Cor. 10:5 phronema Rom. 8:6. 7. 27 GOSPEL KEY WORDS 111 psuche Acts 14:2 Heb. 12:3 gnome Rev. 17: 13 MINISTER (noun): I. diakonos = one who performs service assigned him, an attendant, a deacon, a minister. English derivatives: deacon, deaconess. Found in N. T. 30 times, being rendered minister 20 times, servant 7 times, deacon 3 times. In Vulgate, usually minister, but a few times transliterated didconos, whence our deacon. II. leitourgds = one performing a public service, a priest, a minister. From leitos = people, and See rock. III. psephos = small round worn stone (found along river or seashore), pebble. GOSPEL KEY WORDS U3 Found 2 times in N. T., rendered voice (vote) and stone. Verb derivative found 3 times, rendered count 2 times, number once. As a spiritual symbol, Uthos is frequently found in N. T. Thus: "the Uthos which the builders rejected." "Fall on this Uthos shall be broken." "In Sion a s tumbling- Uthos. " " Build upon this foundation . . . precious lithoi " (plural) . But the climax in the use of Uthos in a spiritual sense is found in 1 Peter 2:4 — "to whom (Christ) coming as unto a living Uthos ... ye also as living lithoi (plural) are built up a spiritual house." Here Christians are represented as typical lithoi — living stones dressed and polished, squared and fitted, by the experiences of a life of faith, to be built into a spiritual temple, the church, which is the body of Christ, the "living Uthos." There is a striking fitness in this passage when compared with Matt. 16: 18. In the latter place, Christ is addressing Peter in terms that clearly represent him as an individual petros, detached for the time being, but to be built solidly into the petra, the foundation of the church which Jesus was beginning to build after the great sacrifice of himself in ratifying the covenant of grace with his people. Now Peter, in turn, in speaking of Christ, reckons himself as one of the "lively lithoi, " (not the petra), to be built into "a spiritual house," the church, which is the body of Christ, the "living Lithos." The word psephos is used by Paul where he says he gave his voice to the putting to death of believers on Christ (Acts 26: 10), and by John in mentioning the "white stone" promised to the overcomer. Anciently the resolve or decree of a king was sometimes written on a psephos. (Compare the law of God written on tables of stone). This beautifies and makes un- alterable the promise to the overcomer. Verb derivatives of psephos are used where the builder of a tower first " counteth the cost" (Luke 14:28), where we are bidden to "count the number of the beast" (Rev. 13: 8), and 1UU GOSPEL KEY WORDS where Matthias was " numbered with the eleven" (Acts i: 26). References litkos Matt. 3:9 Mark 16:3,4 John 20: 1 4:3, 6 Luke 3:8 Acts 4: 11 7:9 4:3, 11 17:29 21:42, 44 11: 11 Rom. 9:32. 33 24:2 19:40, 44 1 Cor. 3:12 27:60, 66 20: 17, 18 2 Cor. 3:7 28:2 21:5, 6 1 Peter2:4,5,6,7,8 Mark 5: 5 22:41 Rev. 4:3 9:42 24:2 17:4 12: 10 John 8: 7, 59 18: 12, 16, 21 13: 1,2 10:31 21: 11, 19 15:46 11:38, 39, 41 petros John 1 : 42 psephos (noun) Acts 26: 10 Rev. 2: 17 psephos (verb) Luke 14:28 Rev. 13: 18 Acts 1 : 26 SUPPER being ended — See page 181. TARTARUS — See CAST DOWN to hell, page 164. TEACH: I. diddsko = cause (a person) to learn, cause (a thing) to be learned, teach (person or thing). From the root form ddo = l learn. Represented in English didactic. Found in N. T. 96 times, being rendered teach uniformly. Used for the instruction by Jesus, by the Holy Spirit, and by the apostles not included under preach (which see). Never used as a rendering of either of the two proper words for preach (kerusso and euangelizo), and only once for any of the others (katangello) (Acts 16: 21). Three other words sometimes rendered teach are: II. kdtechio, rendered teach 3 times, instruct 3 times, and inform 2 times. III. mdtheteuo, rendered teach 2 times, instruct once, and be learner once. IV. paldeud, rendered teach 2 times, chasten or chastise 8 times, instruct once, and learn once. GOSPEL KEY WORDS lb5 In Vulgate, didasko is rendered doceo, whence English doc- trine, doc-Mo., doc-ent, doc-tor. Among the various words in N. T. rendered teach, it is easy to see that didasko is all but universally used, occuring 96 out of 104 times. Its corresponding noun is diddskdlos, the word used above all others to characterize Jesus during his earthly mission from the viewpoint of the work he did for humankind. It is the word rendered Master 44 out of 46 times used in the Gospels, Master itself being derived from the Latin magister, teacher. Of the other three words rendered teach, katecheo means primarily to resound, to instruct orally, to teach the elements of religion. From it comes our English catech-ism and ech-o (the hat being an intensive prefix). Used in 1 Cor. 14: 19 and Gal. 6: 6; also in Rom. 2: 16; Acts 18: 25; Luke 1:4. The word matheteuo means to be a learner, or disciple, cause to learn, to disciple. It is represented in our English mathe -matics, things learned or to be learned, lessons. Its most notable use is in the Great Commission: "Go ye therefore and disciple all nations ' ' (the therefore in this verse refers back to exousia in the preceding verse. See exousia under power). It occurs also in Matt. 13: 52; 27: 57; Acts 14: 21. The word paideuo means, originally, to bring up or rear a child, to instruct, to discipline, to chasten or chastise, to teach (through experience). It is represented in our English ped-agogue, ped-agogy. It is used but twice in the Gospels (Luke 23: 16, 22), both expressing Pilate's desire to chastise Jesus and let him go. Perhaps its most notable use is in the message of Jesus to the Laodicean church: "As many as I love, I rebuke and paideuo." This is reflected in Heb. 12:6, 7, 10 and 1 Cor. 11 : 32, where this word is used. It is also found in Acts 7: 22; 22: 3; 2 Cor. 6: 9; 1 Tim. 2: 25; Titus 2: 12. References In this study of teach, all the references are given for other words than didasko. Hence any passage not included 6 WG GOSPEL KEY WORDS in these references, and containing the word teach, uses didasko for that word. TESTAMENT: diatheke = 1. A disposition or placing, especially of property by will. 2. A formal agreement between parties, a covenant. From dia, denoting completeness, and tithemi, I place or fix. Found in N. T. 32 times: 13 times rendered testament, 19 times covenant. Uniformly used in LXX scores of times, but always rendered covenant, never testament, in O. T. The names of the Old Testament and the New Testament were not a happen-so nor a combination of terms, but both names are found in the same chapter of the Bible itself: 2 Cor. 3: 6, 14. The word diatheke is first used in the N. T. in Matt. 26 : 28, where Christ uses wine as a symbol of the blood of the New Testament, which he was about to shed and so mark the transition from the old to the new testament, or covenant, by one essential difference: the shedding of blood symbolized, and the shedding of blood accomplished. Compare Heb. 9: 19, 20 with Matt. 26: 27, 28, then read Heb. 9: 23 and Heb. 10: 4-10. The last use of diatheke in N. T. is in Rev. 11 : 19, which compare with the first use of the same phrase in O. T. in Num. 10: 33. Why the translators fluctuated between testament and covenant in rendering the same word diatheke in N. T., it is difficult to say. The A. R. V. also varies, but tends to a much more nearly uniform use of covenant. The English word covenant is a French variation of the Latin stem convenient, meaning coming together, agreeing. The term testament comes directly from the Latin testamentum, meaning thing witnessed or attested, an attestation, a will. When Caesar's soldiers in Gaul came face to face with the intrepid German general Ariovistus and his men of gigantic stature, many of them signed their wills (testamenta) before going into battle. The word testamentum is regularly used in the Vulgate for diatheke, as diatheke is in LXX for the Hebrew b'reeth, covenant. Rom. 1 1 : 27 1 Cor. 11 : 25 2 Cor. 3:6, 14 Gal. 3:15, 17 4:24 Eph. 2: 12 Heb. 7:22 See : page 161. GOSPEL KEY WORDS 147 References diatkeke Matt. 26: 28 Rom. 1 1 : 27 Heb. 8: 6. 8, 9, 10 Mark 14:24 1 Cor. 11:25 9:4, 15, 16, 17.20 Luke 1:72 2 Cor. 3:6, 14 10:16,29 22:20 Gal. 3:15, 17 12:24 Acts 3: 25 4:24 13:20 7:8 Eph. 2:12 Rev. 11:19 Rom. 9:4 THIEF in the night THRONE: thronos — seat, chair, chair of judge or teacher, chair of author- ity, chair of state. From thrdo = I sit, am seated. Passes easily from the simplest conception of a place to sit, to the highest and most stately, of man, of God. In its range of meaning it must be rendered according to the context. Found in N. T. 62 times, being rendered throne 55 times, and seat 7 times. In various passages, it is used of God (Matt. 23:22; Heb. 12:2; repeatedly in Revelation); of Kings (Luke 1:32; Acts 2:30); of judges (Matt. 19:28; Rev. 20:4) of elders (Rev. 4:4; 11:16); of Satan (Rev. 2:13); of the beast (Rev. 16:10). Of these uses some might more fittingly be rendered seat or judgment seat; such as Matt. 19: 28; Luke 22: 23; Rev. 20: 4. Others rendered seat might appropriately be throne; such as, Luke 1: 52; Rev. 2: 13; 13: 2. II. bemd =step, place to set the foot on, elevated place reached by steps, tribunal, throne. Used to designate Pilate's "judgment seat" (Matt. 27:19), and Herod's "throne" (Acts 12:21)— the only time rendered throne in N. T. The most graphic and majestic picture of a throne given in N. T. is found in Matt. 5: 34, 35, which is really drawn in substance from O. T. Here heaven is represented as God's throne, with the earth as his footstool. Royal thrones always have the footstool as a part of the equipment. So the throne of the universe is described in these terms in a most impressive and exalted way. References thronos Matt. 5 : 34 Matt. 23 : 22 Luke 1:32,52 19:28 25:31 22:30 m GOSPEL KEY WORDS thronos Acts 2: 20 7:49 Col. 1: 16 Heb. 1 : 8 4: 16 8: 1 12:2 Rev. 1: 4 2: 13 bema Acts 12 :2I ev. 3:21 Rev. 12:5 4:2, 3. 4. 5, 6, 9 13:2 4: 10 14:3.5 5: 1, 6. 7, 11. 13 16: 10, 17 6: 16 19:4,5 7:9, 10, 11. 15. 17 20:4, 11 8:3 21:5 11: 16 22: 1, 3 TRANSFORM — See under CHANGE. TRANSLATE — See under CHANGE. TREASURE for last days — See page 172. TRIBULATION: thlipsis = a. pressing together, pressure, oppression. From thlibo =1 squeeze, I press. Found in N. T. 45 times, rendered tribulation 21 times, affliction 18 times, trouble 3 times, persecution, anguish, and burden each once. In Vulgate tribulatio (a noun derived from Greek thlibo), whence our tribulation. We can perhaps best feel the force of this word by noticing the verb form first. It is used most literally in its primitive physical sense in Mark 3:9, "lest they should throng {thlibo) him," — press him in the crowd. Its force is shown well in 1 Tim. 5: 10, "if she have relieved the afflicted {thlibo) " = relieved the pressure, of want or sorrow or sickness. Then Paul: "We are pressed {thlibo) on every side"; and "being destitute, oppressed {thlibo), tormented". Very forcible also in "narrow {compressed, passive participle of thlibo) is the way" — not narrow by measure, but like Paul, pressed on all sides, by trial, by persecution, by burden for souls. Hence the force of the noun is clear: "When pressure {thlipsis) or persecution arise th, " "For then shall be great thlipsis") "In the world ye shall have thlipsis' 1 ) "We glory in thlipsis also, knowing that thlipsis worketh endurance, and GOSPEL KEY WORDS 449 endurance approval, and approval hope"; "Our light thlipsis which is but for a moment"; "fatherless and the widow in their ihlipsis"\ "These came out of great thlipsis." References thlipsis Matt. 13:21 Rom. 8: 35 Phil. 4: 14 24:9,21,29 12: 12 Col. 1:24 Mark 4: 17 1 Cor. 7:28 I Thess. 1 : 6 13: 19,24 2 Cor. 1 : 4, 8 3:3, 7 John 16:21,33 2:4 2 Thess. 1 : 4, 6 Acts 7: 10, 11 4: 17 Heb. 10:33 11: 19 6:4 Jas. 1 : 27 14:22 7:4 Rev. 1:9 20: 23 8:2. 13 2:9, 10, 22 Rom. 2:9 Eph. 3: 13 7:14 5:3 Phil. 1: 16 UNQUENCHABLE fire- -See page 184. VENGEANCE: I. ekdikesis = bringing justice out (of an affair, situation; in behalf of a person). From ekdikeo, which see under avenge. Found in N. T. 9 times, rendered vengeance 4 times, avenge (literally, make vengeance for) 3 times, revenge and punishment each once. In Vulgate, vindicta, whence our vindication, and through the French, our vengeance. II. dike=nght, justice. The simple base of ekdikesis and ekdikeo. Found in N. T. 4 times, rendered vengeance 2 times, punish (literally, suffer dike) once, and judgment once. III. 5rge = anger, wrath. Found in N. T. 35 times, but rendered vengeance only once (Rom. 3:5). The underlying idea in vengeance is well brought out under avenge ( = apply vengeance), which see. Thus: "Ekdikesis is mine, I will repay saith the Lord. " At the coming of Christ, he "taketh ekdikesis on them that know not God." Peter says that the Lord ordained governors "for the ekdikesis of evildoers." Vengeance as a rendering of dike in Acts 23 : 4 seems strained, for it is a plain case of justice suffering not to live, rather than the act of securing justice, though the latter is a 150 GOSPEL KEY WORDS result of the former, and is the occasion of cutting off life. In 2 Thess. 1 : 9, it is said that the wicked shall suffer dike, that is, the decree of justice. Jude says that they shall suffer "the dike of eternal fire." The one passage (Rom. 3:5) which renders orge with vengeance reads literally: "Is God unjust [a-dik-os] who brings to bear his wrath [orge]?" The application of righteous wrath is very fittingly called vengeance. References ekdikesis Luke 18:7, 8 21:22 Acts 7:24 Rom. 12: 19 2 Cor. 7: 11 2 Thess. 1 : 8 Heb. 10:30 1 Peter 2: 14 dike Acts 25: 15 23:4 2 Thess. 1 : 9 Jude 7 orge Rom. 3:5 • WAIT FOR: I. From three compounds of dSchomai = I receive, I welcome These compounds are (a) ek-dechomai = I receive or welcome from a certain course, hence await it; (b) ap-ek-dechomai = 1 am anxious to receive or welcome, hence wait eagerly for it; (c) pros-dechomai = I receive or welcome to myself, hence await the coming. Form (a) found 8 times in N. T., rendered wait for 4 times, and look for, tarry for, or expect 4 times. Form (b) found 7 times, rendered wait for 5 times, and look for 2 times. Form (c) found 14 times, rendered wait for 4 times, receive 3 times. In Vulgate, usually exspecto, whence our expect. II. From two compounds of meno = I remain, I abide. These com- pounds are: (a) ana-meno — I abide (intensified in meaning), hence await; GOSPEL KEY WORDS 151 (b) peri-meno = 1 remain (in reference to something), hence wait for. These two forms are found only once each, rendered wait for. III. prosdokao = I think toward, hence look for, wait for. Found in N. T. 16 times, rendered wait for 3 times, look for 8 times, look 2 times, expect 2 times, tarry once. In Vulgate, usually, exspecto. Thus we have the idea of watting for represented in three phases : 1. Staying till some event or person comes, and staying in reference to the coming; hence, li Perimeno for the promise of the Father." 2. Cherishing a feeling of welcome and awaiting the time to receive; hence, " Apekdechomai the coming of the Lord," " Apeckdechomai for the adoption." 3. Thinking upon a coming event or person, hence, "The people prosdokao Zecharias." "In an hour when he prosdokao not for him." The beggar "prosdokao to receive something." "Prosdokao new heavens and a new earth." References ekdechomai John 5:3 Acts 17: 16 1 Cor. 11 : 33 Heb. 10: 13, 27 11: 10 Jas. 5:7 1 Peter 3: 20 apekdekomai Rom 8:19, 23,25 1 Cor. 1 : 7 Gal. 5:5 Phil. 3:20 Heb. 9:28 prosdechomai Mark 15:43 Luke 2: 25 12:36 Luke 15:2 23:51 Acts 24: 15 Rom. 16:2 Phil. 2:29 Heb. 1 1 : 35 anameno 1 Thess. 1:10 perimeno Acts 1 : 4 152 GOSPEL KEY WORDS prosdokao Matt. 11:3 Luke 7: 19,20 Acts 10:24 24:50 8:40 28:6 Luke 1:21 12:46 27:33 3:15 Acts 3:5 2 Peter 3: 12, 13, 14 WATCH: I. gregorio=l am aroused, stirred up, on the alert, awake, watchful. From root eger = wake. Found in N. T. 23 times, being rendered watch 22 times, and be vigilant once. In Vulgate, vigilo, whence our vigil, vigil-ant. II. dgrupnSd = I seek sleep, am sleepless, lie awake, keep awake, watch. From dgreuo = I hunt, and hupnos = sleep. Found in N. T. 4 times, always rendered watch. In Vulgate vigilo = keep vigil. III. nepho = l do not drink (wine), am sober, keep my senses, keep alert, watch. Found in N. T. 6 times, being rendered be sober 4 times, and watch 2 times. In Vulgate, sobrius, whence our sober. IV. pdratered = I watch over, care for, guard, observe, keep, keep my eye on, watch. From terds = a. guard. Found in N. T. 6 times, being rendered watch 5 times, and observe once. The simple form terSo is found 74 times, usually rendered keep, but twice watch. In Vulgate, usually observo, whence our observe. From this study we learn that the idea of watching is expressed from several viewpoints: 1. That of keeping on the stir, active (gregoreo) — the opposite of indifference or listlessness. Thus: "Gregoreo therefore, for ye know not what hour your Lord doth come" — and you have not accomplished what you ought. "Gregoreo and pray that ye enter not into temptation" — activity the best antidote. "Couldest thou not gregoreo one hour with me?" — a time of intense action for Jesus. "Be sober, gregoreo 1 ' — keep clear of indifference. 2. That of shaking off sleep (agrupneo). Thus: "Take ye heed, agrupneo, and pray" — do not fall asleep with so much at stake. "For they agrupneo for your souls" — sleep not till they ensnare you. GOSPEL KEY WORDS 153 3. That of keeping control of the senses (nepho) — the opposite of intoxication. Thus: "Let us watch and nepho" — self-control is needed. "Nepho and hope to the end" — not yield to pleasures, love of money, or winebibbing, for these destroy hope. 4. That of watching for (paratereo) — for good or evil. Thus: "They paratereo him whether he would heal on the Sabbath" — so as to trap him in his practises. "They paratereo the gates" — to catch their victim. "Ye paratereo days and months" — observe and preserve festivals. These variations in the idea of watching would form an excellent outline for a sermon. References 10 gregoreo Matt. 24:42, 43 Luke 12:37, 39 1 Thess. 5:6, 25: 13 Acts 20: 31 1 Peter 5 : 8 26:38, 40, 41 I Cor. 16: 13 Rev. 3:2, 3 Mark 13:34, 35, 37 Col. 4:2 16: 15 14:34, 37, 38 agrupneo Mark 13: 33 Eph. 6: 18 Heb. 13: 17 Luke 21: 36 nepho 2 Tim. 4:5 1 Peter 4: 7 paratereo Mark 3: 2 Luke 14: 1 Acts 9: 24 Luke 6: 7 20:20 WEEK: For its use in N. T. and elsewhere in Greek, see sabbath. The definition of our word week is given in the Century Dictionary as follows: "A period of seven days, of which the days are numbered or named in like succession in every period — in English, Sun- day, (or first day, etc.), Monday, Tuesday, Wednesday, Thurs- day, Friday, Saturday (or seventh day); hence, a period of seven days." i5U GOSPEL KEY WORDS The same dictionary comments upon the origin and use of the term week as follows: "The week is not dependent upon any other period, as a subdivision of that period, but cuts across the division lines of month and year alike with its never-ending repetition. In general Jewish and Christian belief, it is founded on the crea- tion of the world in six days (according to the account in Genesis), with a succeeding seventh day of rest, especially commemorated by the Jewish rest-day, or Sabbath." "As a period and division of time, its use is limited to Jews and Christians (including also in some measure the Mohammedans, by derivation from these) . ' ' WEEK: sdbbdtd—see under SABBATH. WISE: phron'imos — see under MIND. WORD: I. logos =word (as a vehicle or expression of thought), saying, account, discourse, reason, cause. From verb lSgo = I lay, lay in order, lay before; gather, think, reason; gather, speak, relate. Meaning passes in two directions from laying in order: 1. putting together in thought, and putting together thoughts in reasoning; 2. putting together words in speaking or discourse. Its force is seen in the names of various "-ologies" (the first o being merely a connecting vowel or part of the preceding element in the word), which are both thought and language treatises on various subjects. The word logos is used in N. T. 330 times, being rendered word 229 times, saying 51 times, account 10 times, speech 9 times, communication 3 times, reason 2 times, and cause, talk, preaching, tidings, shew, question, mouth, fame, work, rumor, treatise, intent, each once. Most of these readings are represented by few or no other Greek word than logos. II. remd = thing said, saying, word (as uttered by the living voice). It is from reb = \ say. The word rema is used in N. T. 70 times, being rendered word 57 times, saying 9 times, and thing 4 times. While logos and rema seem to be interchangeable to quite an extent, yet there are important distinctions between them. Since logos may apply to thinking as well speaking, its thought GOSPEL KEY WORDS 155 content is ever foremost, while the fact of its utterance is secon- dary. With rema the idea of speaking is uppermost, in fact it applies to the spoken word only. Hence we might paraphrase Matt. 12:36, 37 thus: I say unto you that for all the idle talk {rema) that men shall engage in, they shall give a reason (logos) in the day of judgment; for by the content of thy words (logos) thou shalt be justified, and by the content of thy words (logos) thou shalt be con- demned. A few further illustrations will suffice. "Not upon bread only shall a man live, but upon every word (rema) proceeding through the mouth of God." — What God hath spoken, what has passed his lips, can be depended upon by a man as food, he can live on it. "But upon thy word (rema)" — upon the ground that thou hast said it — "I will let down the net." "The [spoken] word (rema) is nigh thee." "And hearing by the [spoken] word (rema) of God." "The worlds were framed by the [spoken] word (rema) of God." — "God spake, and it was done." "But speak the word (logos) only" — only let the thought heal proceed out of thy mouth in a word, and my son shall be well; it is not necessary that thou be present in person, and do the deed. The literal of "speak the word" here is "speak in a word" the idea heal. "He that heareth the word (logos) and understandeth " — he hears more than the sound of a voice, he grasps the force of what is said. " If a man keep my word (logos) — if he lives by its meaning. "Preach the word (logos)" — unfold all its richness, reveal its power, give meat in due season. "Let your speech (logos) be alway with grace" — no matter what form it may take, nor how lacking in fluency it may seem, let the spirit, the influence of it be right. 156 GOSPEL KEY WORDS THE WORD These illustrations may help us to understand better John's presentation of Jesus as "The Word" in that wonderful first chapter of his Gospel. As Jesus is "the express image of his (God's) person," so he is the expression of all that God is — love, power, wisdom, righteousness, mercy, life, light — all of which are summed up in the one word Logos used in the first verses of John's Gospel. References logos Matt 5:32, 37 Luke 8: 21 Acts 13:5,7, 15,26 7:24,26,28 9:26,28,44 13:44, 46, 48, 49 8:8, 16 10:39 14:3, 12,25 10: 14 11:28 15:6, 7, 15,24,27 12:32, 36, 37 12: 10 15:32, 35. 36 13: 19, 20, 21, 22 16:2 16:6,32,36 13:23 20: 3, 20 17: 11, 13 15: 12, 23 21:33 18: 11. 14, 15 18:23 22:61 19: 10. 20, 38, 40 19: 1, 11,22 23:9 20:2,7,24,32,35 21:24 24: 17, 19, 44 20:38 22: 15,46 John 1:1, 14 22:22 24:35 2:22 Rom. 3:4 25:19 4:37,39,41,50 9:6.9,28 26:1,44 5:24, 38 13:9 28:15 6:60 14:12 Mark 1 : 45 7:36,40 15:18 2:2 8:31,37,43,51 1 Cor. 1:5, 17, 18 4:14, 15, 16, 17 8:52,55 2: 1,4, 13 4:18, 19,20,33 10: 19, 35 4: 19, 20 5:36 12:38,48 12:8 7: 13, 29 14:23,24 14:9, 19,36 8:32, 38 15:3,20.25 15:2, 54 9: 10 17:6, 14, 17,20 2 Cor. 1: 18 10:22,24 18:9, 32 2: 17 11:29 19:8, 13 4:2 12: 13 21:23 5:19 13:31 Acts 1 : 1 6:7 14:39 2:22,40,41 8:7 16:20 4:4, 29, 31 10: 10, 11 Luke 1 : 2, 4, 20, 29 5:5,24 11:6 3:4 6:2, 4, 5, 7 Gal. 5: 14 4:22,32,36 7:22, 29 6:6 5:1,15 8:4, 14,21,25 Eph. 1:13 6:47 10:29,36,44 4:29 7:7, 17 11: 1. 19. 22 5:6 8:11. 12, 13, 15 12:24 6: 19 GOSPEL KEY WORDS 157 logos Phil. I: 14 2 Tim. 2:9, 11 15,17 2 Peter 1: 19 2: 16 4:2, 15 2:3 4: 15, 17 Titus 1 : 3, 9 3:5, 7 Col. 1 : 5, 25 2:5, 8 1 Johnl: 1, 10 2:23 3:8 2:5, 7, 14 3: 16, 17 Heb. 2:2 3: 18 4:3,6 4:2, 12, 13 5:7 1 Thess. 1:5,6 , 8 5:11, 13 3 John 10 2:5, 13 6:1 Rev. 1:2,3, 9 4: 15, 18 7:28 3:8. 10 2 Thess. 2:2, 15, 17 12:19 6:9 3: 1, 15 13:7, 17,22 12:11 I Tim. 1: 15 Jas. 1: 18,21, 22,23 19:9, 13 3:1 3:2 20:4 4:5,6,9, 12 1 Peter 1 : 23 21:5 5:17 2:8 22:6, 7, 9. 10, 18 6:3 3:1. 15 22:19 2 Tim. 1:13 4:5 rema Matt. 4:4 Luke 20: 26 Acts 16: 18 5:11 24:8, 11 26:25 12:36 John 3:34 28:25 18:16 5:47 Rom. 10:8, 17, 18 26:75 6:63, 68 2 Cor. 12:4 27:14 8:20, 47 13: 1 Mark 9: 32 10:21 Eph. 5:26 14:72 12:47,48 6:17 Luke 1 : 37, 38, 65 14:10 Heb. 1:3 2: 15, 17, 19, 29 15:7 6:5 2:50, 51 17:8 11:3 3:2 Acts 2: 14 12:19 4:4 5:20, 32 1 Peter 1 : 25 5:5 6: 11, 13 2 Peter 3: 2 7:1 10:22, 37, 44 Jude 17 9:45 11:14, 16 Rev. 17:17 18:34 13:42 WORD, more sure, of prophecy — See page 174. WORK, finish his — See page 171. WORLD: I. kosmos = order, good arrangement, embellishment, universe or world (from its perfect order and arrangement, as opposed to chaos). Represented in our micxo-cosm, cosmo-gony, cosm-etic. Embraces the world and all that appertains to it, especially as an organized whole; but frequently used of people in general, like our world. Found in N. T. 67 times, uniformly rendered world, except 158 GOSPEL KEY WORDS once where it is adorning (1 Peter 3: 3), the latter carry- ing out the idea of embellishment, that is, tasteful arrangement. In the Vulgate, mundus, whence our mund-3.no.. II. aldn=3.ge, period of history (from the idea of passing time, with its attendant events). It is rendered world 38 out of the 105 times it occurs in N. T. For a full discussion of this word see fgrever. III. oikoumSne — inhabited (earth), known world. Passive participle of the verb oikeo = I dwell, inhabit, which is from oikos = dwelling- place, house. With the participle, ge — earth, is understood, though rarely expressed. The root is represented in our eco-nomy (old form oek, then oec, then ec) = house-law, that is, good manage- ment; more fully seen in ecumen-ica\. Found in N. T. 14 times, rendered uniformly world, except once when it is earth (Luke 21: 26). IV. ge — earth. Represented in our ge-ography, ge-ology, ge-ometry. Out of over 150 times it is found in N. T., it is rendered world but once (Rev. 13:3), and even here perhaps interfering somewhat with the symbolism employed in that chapter. V. chrdnoi atdnioi= times eternal, twice rendered foundation of the world. With our word world represented in the original by five different words, each with its own distinctive meaning, it is illuminating to note some samples of the use of each, leaving the complete list for the References. Kosmos, physical universe, people and things in the world: "Since the beginning of the kosmos"; "God that made the kosmos"] "From the foundation of the kosmos"; "Ye are the light of the kosmos"; "The field is the kosmos"; "Go ye into all the kosmos"; "Sin entered the kosmos"; "Recon- ciling the kosmos unto himself" ; " Unspotted from the kosmos" ; "The kosmos passeth away"; "Whose kosmos ('adorning') let it not be". Aion = age, passing time with its events; "The care of this aion" ; "The harvest is the end of the aion" ; "In the aion to come"; "The children of this aion"; "Since the aion GOSPEL KEY WORDS 159 began"; "Be not conformed to this aion"; "The god of this aion"; "By whom also he made the aions." Oikoumene = inhabited (earth): "Shall be preached in all the oikoumene" \ "All the oikoumene should be taxed"; "All the kingdoms of the oikoumene" ; "Have turned the oikoumene upside down"; "Their words unto the ends of the oikoumene" ; "Which deceived the whole oikoumene." ge = earth: "And ail the ge wondered after the beast." chronoi aionioi = times eternal: "Before the chronoi aionioi" ; "Kept secret in the chronoi aionioi." Summary The most comprehensive and most used word for world is kosmos. The word pertaining especially to the experiences and events of the world is aion. The word denoting the earth itself is ge. The phrase referring to historical times is chronoi aionioi. Every passage in which each of these five words occur, is found from the references below. References kosmos Matt. 4:8 John 10:36 Rom. 5: 12, 13 5:14 11:9, 27 11: 12.15 13:35,38 12: 19, 25, 31, 46 1 Cor. 1:20, 21, 27 16:26 12:47 1:28 18:7 13: 1 2:12 24:21 14: 17, 19, 22, 27 3: 19, 22 25:34 14:30,31 4:9. 13 26:13 15:18, 19 5:10 Mark 8: 36 16:8. 11,20.21 6:2 14:9 16:28,33 7:21,33,34 16:15 17:5, 6, 9, 11, 12 8:4 Luke 9: 25 17: 13, 14, 15, 16 11:32 11:50 17: 18, 21, 23, 24 14:10 12:30 17:25 2 Cor. 1: 12 John 1:9. 10.29 18:20, 36, 37 5:19 3: 16. 17, 19 21:25 7:10 4:42 Acts 17:24 Gal. 4:3 6:14,33. 51 Rom. 1 : 8, 20 6: 14 7:4, 7 3:6, 19 Eph. 1 : 4 8: 12,23, 26 4: 13 2:2, 12 9:5, 39 Phil. 2:15 160 GOSPEL KEY WORDS kosmos Col. 1 : 6 Jas. 2: 5 1 John 2: 17 2:8. 20 3:6 3: 1, 13, 17 ITim. 1: 15 4:4 4: 1, 3,4, 5.9, 14 3:16 1 Peter 1 : 20 4: 17 6:7 3:3 5:4, 5, 19 Heb. 4:3 5:9 2 John 7 9:26 2 Peter 1 : 4 Rev. 11: 15 10:5 2:5,20 13:8 1 1 : 7, 38 3:6 17:8 Jas. 1 : 27 1 John 2: 2, 15, 16 aion Matt. 12:32 John 9:32 Eph. 1:21 13:22, 39, 40, 49 Acts 3: 21 3:9. 21 24:3 15: 18 6: 12 28:20 Rom. 12:2 ITim. 6: 17 Mark 4: 19 1 Cor. 1 : 20 2 Tim. 4: 10 10:30 2:6, 7, 8 Titus 2: 12 Luke 1 : 70 3: 18 Heb. 1 : 2 16:8 8: 13 6:5 18:30 10: 11 9:26 20:34, 35 2 Cor. 4:4 11:3 oikoumene Matt. 24: 14 Luke 19:27 Heb. 2:5 Luke 2: 1 24:5 Rev. 3: 10 4:5 Rom. 10: 18 12:9 11:28 Heb. 1 : 6 16: 14 17:6, 31 ge Rev 13:3 chronoi aionioi 2 Tim. 1 : 9 Titus 1:2 Section Two PHRASE STUDY ALL TAUGHT OF GOD. John 6:45. See god's busct. " AS A THIEF IN THE NIGHT. ' 1 Thess. 5:2. This is the only passage in which this full expression occurs in the best proved texts of the original Greek. The first part of it "as a thief" is found also in verse 4, and in 2 Peter 3; 10, Rev. 3:3, and Rev. 16: 15. The last part "in the night" is given in A. V. in 2 Peter 3: 10, but there seems no textual authority for including it here. What is the force of this simile? Does Paul affirm to the Thessalonians that the coming of the Lord will be in the night, or does he merely liken it to the coming of a thief in the night time? The literal reading will answer this question: "That day of Lord as thief in night thus comes." This reads in the exact order of the original, from which we clearly infer that "thus" is a summing up of "as a thief in the night" before the verb is expressed. Hence the phrase "in the night" modifies "thief," not "comes." Whatever evidence may be found that the Lord will actually come in the night, it is not found in this text, nor in any other text where the phrase "as a thief" occurs. In Matthew 24 and Luke 12, where the same figure is used to impress the uncertainty of the exact time when the Lord appears, the implication is clear that the thief is repre- sented as coming in the night, as suggested by the phrase "in what watch." But again the idea "in the night" is a part of the figure used for comparison, and should not be connected directly with the idea of coming. 161 162 GOSPEL KEY WORDS "BELIEVE ALSO IN ME." John 14: 1. The interpretation of believe in this verse is a case parallel to that of search in John 5:39. (See under search The scriptures). In the Greek the verb for believe is pisteuete, which is identical in form in the indicative and the imperative. It may therefore be rendered in either mode in both instances of its use in this verse. Hence we must fall back upon the context to decide. The Greek order helps somewhat: "Ye believe in God, and in me [ye] believe" — two reasons why the disciples should not let their hearts be troubled, and both reasons true in their case. It would seem a late hour, and hardly fitting to the occasion, for Jesus to be exhorting the twelve to believe in him. Putting both verbs in the indicative scarcely leaves anything more to be said in favor of this rendering. "BORN AGAIN." John 3:3, 7. This phrase occurs only twice in the New Testament, both times in Jesus' interview with Nicodemus. The margin of A. V. gives the alternative reading born from above. The second word is anothen, found 14 times in the New Testament, and rendered from above 5 times, from the top (of a curtain) 3 times. But the idea up in this word takes also the same singular turn as our up and denotes completeness; as, cut up, eat up, write up, do up, use up, and the like, even to finish up. The idea of thoroughness in up may take other directions than upward. Luke, in introducing his Gospel, speaks of having understanding of all things anothen, "from the very first." Paul speaks to Agrippa of the Jews' knowing him anothen, "from the beginning." Going back to the beginning gives the idea of repeating, of doing over. So Jesus to Nicodemus: "Unless a man be born over, he can not see the kingdom of God, " and "Ye must be born over." That Nicodemus understood it in this sense is evident from his response, asking how a man could be born over from his mother GOSPEL KEY WORDS 163 when he is old, but not asking how a man could go up to heaven and be born from above. Jesus' further explanation bears this out : ' ' born out of water and out of the spirit, ' ' in harmony with John the Baptist's phraseology "baptize you in water" and "baptize you in the Holy Spirit," and with Paul's repre- sentation of baptism as a birth into newness of life. Indeed, Paul asks the Galatians: "How turn ye again to the weak and beggarly elements which ye desire to serve again from the beginning (anothen)" that is, over again? While it is true that the new birth is from above, just as the believer is said to be "born of God," yet the lesson to Nicodemus seems plain: "That which is born of the flesh is flesh," and there is need of being born over, or born again — of regeneration; for it is equally true of the second, or new, birth, that "That which is born of the spirit is spirit." CAMEL AND NEEDLE'S EYE: Matt. 19: 24; Mark 10: 25; Luke 18:25. This passage is best understood by taking it literally For "needle" Matthew and Mark use the word of the common people — rdphis, from rapid = 1 sew. Luke uses the classical word belong, originally the point of a spear, later a needle. For "eye," all three writers use the simple word for hole — one made by boring or by wearing through. A rabbinical proverb for a visionary or impossible thing compares it to " an elephant going through the eye of a needle. " Being drawn from the Babylonian Talmud, the elephant is used rather than the camel, since it was familiar to Babylonians, while in Palestine the camel and not the elephant was well known, and was therefore substituted in the proverb. Vincent cites a passage in the Koran employing the same figure: "The impious shall find the gates of heaven shut; nor shall he enter there till a camel shall pass through the eye of a needle." Jesus had just been interviewed by the rich young man, who had turned away sorrowful because Jesus counselled him, i64 GOSPEL KEY WORDS if he wanted to be perfect, to sell his goods, distribute the proceeds to the poor, and come and follow him. To his disciples looking on, Jesus said, "It is hard for a rich man to enter into the kingdom of heaven." Or, as Luke puts it so well, "How hardly [with what difficulty] do those having money enter into the kingdom of God; for," he continues, "it is easier for a camel to enter in through the eye of a needle than for a rich man to enter into the kingdom of God, " — both things impossible with men. To the question of the perplexed disciples, "Who can be saved?" Jesus cleared away the mist by saying plainly; "The impossible with men is possible with God." This is the very point to which he desired to bring them — to sense their dependence on God. His use of the proverb helped much to impress the lesson. That the camel was frequently mentioned in proverbial say- ings is suggested by the charge against the Pharisees of strain- ing out a gnat and swallowing a camel. No fanciful or strained interpretation of "needle's eye" is needed to understand the passage under consideration. "CAST THEM DOWN TO HELL. " 2 Peter 2:4. This is said of the angels that sinned. God did not spare them, but (literally) "to pits of darkness, having cast them down to Tartarus, he committed them, unto judgment being reserved." The entire phrase "cast them down to Tartarus" is the rendering of the verb tdrtdrdd = put in Tartarus. This word is used nowhere else in the New Testament. In Greek myth- ology, Tartarus was a dark abyss as far below Hades as earth is below heaven, the prison unto which the rebellious Titans and others were cast. Peter's use of it does not imply belief by him that such a place existed, but affords a forcible means of expressing how far or how completely the sinning angels were cast down from their exalted position in heaven (Elysium, in Greek mythology, the extreme opposite to Tartarus). In GOSPEL KEY WORDS 165 other words, these angels, as a result of sin, were cast from the regions of exceeding glory to the deepest abyss of darkness conceivable, degraded from the rank of covering and minister- ing cherubs to the ignominious state of prisoners awaiting judgment. How fitting Peter's concluding assertion in verse 9 that "The Lord knoweth how to reserve the unjust unto the day of judgment to be punished." But, thank God, he also "knoweth how to deliver the godly out of temptations." To say that these angels, or any other sinners, are now in a place of burning torment, is to charge God with the gross injustice of punishing before judgment. In fact, that judg- ment is to be the most democratic and impartial the universe has ever seen. Fallen angels and other sinners are to be judged by redeemed men, unf alien angels, and the elders round about the throne, with Jesus as advocate and God as judge. Read 1 Cor. 6:2, 3, and Rev. 2: 10-4, also Dan. 7:22, and other passages. Language similar to Peter's is used in two other places in the New Testament: (1) Jude 6 says that these same angels God (literally) "into judgment of great day in bonds eternal under darkness hath reserved." (2) John in Rev. 20: 1-4 says that he saw a loyal angel seize Satan, the archangel of evil, and bind him with a great chain, and that the angel "cast him into the abyss (bottomless pit), and locked it and sealed it," to stop his work of deception till the work of judgment was completed. Hence what John expresses with abyss — a pit without any bottom, Peter expresses with darkness — a place as far below Hades (the ordinary region of the grave) as the earth is below heaven. Hence Peter's "pit of darkness" and John's "bottomless pit" are about as nearly synonymous as two expres- sions could be, and both are used of the fallen angels, including the fallen archangel. Jude's testimony harmonizes with both, though not quite so strong. 166 GOSPEL KEY WORDS CHARITY AND LOVE. These two words are represented in the original by the same word — agape. This is the noun corresponding to dgdpdo — I love. (See under love (verb) ). The word agape is never rendered any other than charity or love, except once (Col. 1 : 13), where it is dear, that is, literally, of his love. No other word is rendered charity, and no other single word is rendered love. In ten instances, love comes from phil in compound. (See phileo under love (verb) ). Thus: 1. phil-ddelphid = \ove of a brother (Rom. 12: 10; 1 Thess. 4:9; Heb. 13:1; 1 Peter 1:22; 2 Peter 1:7— in the latter two, brotherly kindness) : The adjective form is found in 1 Peter 3 : 8, rendered love as brethren. 2. phil-drgurid = love of money (1 Tim. 6: 10). The adjective form is found in Luke 16: 14 and 2 Tim. 3 : 2, rendered covetous. 3. phil-anthrbpid = love of man (Titus 3:4; Acts 28: 2 — in the latter rendered kindness). The adverbial form of the same word is found in Acts 27 : 3, rendered courteously. 4. phil-Oteknos = loving children (Titus 2:4). 5. phil-andros = loving one's husband (Titus 2:4). 6. phil-6theos = loving God (2 Tim. 3:4). 7. phil-dgathbs = loving good [men] (Titus 1:8). 8. phil-dxends = loving a stranger or guest (1 Tim. 3:2; Titus 1 : 8 ; 1 Peter 4:9). The corresponding noun is found in Rom. 12:3 and Heb. 13:2. 9. phil-edonos = loving pleasure (2 Tim. 3:4). 10. phil-autds = loving self (2 Tim. 3:2). The word charity comes through the Latin from the Greek charis = grace, unearned favor. Hence its modern use is more in keeping with its original sense, than is its use in A. V. as a synonym with love. "THE EARTH ALSO." 2 Peter 3: 10. Some difficulty with the meaning of this phrase has been GOSPEL KEY WORDS 167 caused by the rendering of its verb in A. V., "shall be burned up," when the Scriptures seem to teach elsewhere that the earth is only to be purged by fire, melted over, and renewed. Some seek to avoid the difficulty by connecting the phrase "the earth also" with the preceding verb "shall melt," which, incidentally, the punctuation in A. V. justifies. It would not be inconsistent, either, with Greek idiom to add a second subject after the verb is expressed. It would be consistent also with a more literal rendering of "shall melt," which means shall be dissolved — broken up organically, the root of the word being used in our words analyze, analytic. On the other hand, if "earth" is connected with the pre- ceding verb, "works" also should be, since these two words are closely connected in the original, in both thought and expression. This would be the best way to dispose of the passage if the verb "shall be burned up" were omitted. There is much variance in manuscripts and authorities as to the correct form of this latter verb, or whether it should not be omitted altogether. Westcott & Hort, one of the best edited texts we have, employs the verb "shall be found," which has the best justification in all texts in which any verb is used. But Westcott and Hort classifies this verb under "suspected readings," giving as the most probable error the omission of not before "found," but cites also readings in which the verb, or the entire clause is omitted. Others have suggested the use of the verb "shall be burned up" or "shall vanish," but only as an emendation. Since Peter is describing in this verse the breaking up of the organic heavens and earth, with the works therein as they now stand under conditions of the curse, as is shown by his use of "dissolved" (see above), it is reasonable to con- clude that he is drawing a comparison with the disorganiza- tion by water at the time of the deluge, which latter he de- scribes by a stronger word than "dissolve," namely, "perish" (see verse 6). As now we disorganize some elements by dis- 168 GOSPEL KEY WORDS solving them in water, but for more resistant elements re- quire heat to fuse them, so Peter would have us understand that the second destruction of the earth (by fire) is a more complete work than the first one (by water) ; and he would remind skeptics and scoffers that if the normal state of the world was so violently disturbed by water then, so by the same word the world which is now is reserved for a more com- plete dissolution by fire. In the 12th verse, Peter speaks of the "heavens being on fire" and thereby dissolved — the same word rendered "melt" in verse 10. He then says the "elements shall melt" — this being a different and the literal w T ord melt. The term melt means simply dissolve by fire. It is necessary for this to happen to the elements of the earth and the atmosphere before they can truthfully be called new, as they are in verse 13 and in Rev. 21: 1. This term is not applied to the earth after the flood, but merely that "the face of the ground was dry," and Noah was bidden to cultivate and replenish the earth. Therefore Peter's story hangs together, his comparison of the two great world destructions is clear and forcible, scoffers are rebuked for daring to assume that the second one will not come as surely as did the first, and a basis is found for exhorta- tion to diligence in preparing for the coming of the Lord. FAITH and BELIEF It is our custom in English to distinguish between faith and belief, and there is a real distinction to be made; faith being conviction and trust resting upon a sure foundation, while belief is mere acceptance or view, with or without solid ground to rest upon. A good synonym for faith is confidence, for belief is opinion or judgment. In the New Testament, naturally, we have to do chiefly with faith. But since belief in English has a corresponding verb, believe, and since faith has no such verb, faith must use believe also for its verb. This fact gives rise to a very interesting study of these two words in the original. GOSPEL KEY WORDS 169 In Greek, faith has its corresponding verb, adjective, and abstract noun — all built on the same stem. The noun faith is ptstis, the verb is pisteu'd (with its corresponding nega- tive, apisteo), the adjective is pistos (with its corresponding negative apistos), the abstract noun (negative) is apistia. These are all built on a stem meaning win over, persuade (usually by fair means). When one is won over to a thing, he has belief, confidence, trust, in it. How fittingly and effectively this idea runs through the variation of words on this stem, we may best see by a few examples. The word pistis = faith, is found 244 times in N. T., always rendered faith except in 5 places, where it is belief (2 Thess. 2:13), assurance (Acts 17:31), fidelity (Tit. 2:10), believe (Rom. 3:26; Heb. 10:39). Thus Jesus: "I have not found so great pistis, no, not in Israel"; "According to your pistis be it unto you " ; " If ye have pistis as a grain of mustard seed ' ' ; "Shall he find pistis on the earth"; "The just shall live by pistis"] "Stephen was a man full of pistis"; "The law is not of pistis"; "The household of pistis"; "Now pistis is the substance of things hoped for"; "The author and finisher of our pistis"; "The patience and pistis of the saints." The verb pisteuo = believe, have confidence in, trust. It is found 241 times in N. T., always rendered believe except 6 times commit to, once commit to trust, and once put in trust. Thus: "Repent and pisteuo the gospel"; "If thou canst pisteuo, all things are possible"; "Lord, I pisteuo"; "Jesus did not pisteuo ( = intrust) himself to them"; "I pisteuo that Jesus Christ is the Son of God"; "Beloved, pisteuo not every spirit." Not found in the book of Revelation. The adjective, pistos, is found 67 times, rendered faithful 55 times, believing, believers, or that believe 9 times, true 2 times (2 Cor. 1: 18; 1 Tim. 3: 1), and sure once (Acts 13: 34). Thus: "a pistos and wise servant"; "Thou hast been pistos over a few things"; "God is pistos"; "a pistos minister of Christ"; 170 GOSPEL KEY WORDS "He is pistos and just to forgive us our sins"; "Be thou pistos unto death"; "Was called Pistos and True." The negative form, apistos, is found 23 times in N. T., rendered unbelieving, unbelievers, or that believe not, 16 times; faithless (its literal meaning) 4 times; infidel 2 times (2 Cor. G: 15; 1 Tim. 5:8); and thing incredible once (Acts 26: 8). The corresponding abstract noun, apistia, is found 12 times, rendered uniformly unbelief, that is, (literally) faith- lessness. Thus in a certain place Jesus did not many works because of their apistia. The father of the deaf and dumb child said with tears, "Lord, I pisteuo, help thou mine apistia." One other word deserves notice in this connection, though it is rendered believe but 3 times, and its negative abstract noun unbelief but 4 times. It is of importance here because it contains the original root on which pistis and its several derivatives are based. This word is peitho = 1 persuade. Its root is pith, which combined with the suffix tis, by a euphonic change beccmes pistis. The wcrd peitho used in the passive, be persuaded, easily passes into believe or obey. It is rendered believe in Acts 17: 4; 27: 11; 28: 24. In most of the other 54 places it cccurs, it is rendered persuade, though obey, trust, and be confident also occur. It is a favorite with Paul and Luke, being used by them in all but 6 of the 57 places it occurs; as "For I am peitho that neither death nor life, nor angels etc. " ; "Almost thou peitho me to be a christian"; "Knowing the fear of the Lord, we peitho men". The corresponding negative abstract noun of peitho is rendered unbelief in Rom. 11: 30, 32; Heb. 4: 6, 11. Summary Faith and belief should be distinguished in English, though like all synonyms, they have a common ground. The word belief occurs but once in the New Testament. Faith with its variations, and believe with its variations are, with slight exception, built on the same stem in the Greek. This stem, GOSPEL KEY WORDS 171 in turn, is based on an original root meaning win over, found in the word most often rendered persuade in the New Testa- ment, which in the passive goes over easily into the idea obey, trust. Thus we have easily linked together the wonderful gospel group : believe, faith, obedience, trust. "TO FINISH HIS WORK." John 4: 34. This familiar expression of Jesus, with a slight modifi- cation, has become a common phrase with us: "to finish the work." It would be an improvement if we used the exact wording of Jesus and spoke of finishing his work. Jesus summed up his mission on earth as essentially two things : " to do the will of him that sent me, " and "to finish his work. " The mission of any follower of his could not be better expressed. The word used for finish here is lelewd = I bring to com- pletion what has been undertaken. It is from telos = end, which is the word most frequently used i:i the New Testament for end of the world, for enduring to the end, for end of your faith, for beginning and the end, and like expressions. In accordance with the definition of his mission, Jesus said in his prayer following the Last Supper "I have finished (teleioo) the work which thou gavest me to do. " While hanging on the cross, his last words were, "It is finished (teleo — a slight variance of teleioo) . " So Paul in his last letter to Timothy said, "I have finished (teleo) the course, I have kept the faith." Thus to Christ, to Paul, and to all Christians is given a part in the work foreseen by the prophet John in vision, that "the mystery of God should be finished (teleo)." This same word is frequently rendered in the New Testa- ment perfect or make perfect, which perhaps conveys the best meaning of teleioo now teleo — to carry through, accomplish, fulfil. "GOD FORBID." Rom. 3: 3 and elsewhere. This expression is found ten times in Romans and five iVl GOSPEL KEY WORDS times elsewhere in the New Testament. The curious thing about the phrase is that in the original it contains neither the word God nor the word forbid. It reads literally in this simple way: May it not happen, or, in more characteristically scriptural language, May it not come to pass. Applying this reading to a few typical passages, we feel its force: "Shall their unbelief make the faith of God without effect? May it not come to pass." Rom. 3:3. "Do we then make void the law through faith? May it not come to pass." Rom. 3:31. "Shall we continue in sin that grace may abound? May it not come to pass." Rom. 6 : 2. "Was then that which is good made death unto me? May it not come to pass." Rom. 7: 13. il May it not come to pass that I should glory, save in the cross of our Lord Jesus Christ." Gal. 6: 14. What about forbid in other passages? This word is from koluo, — I cut short, prevent, hinder, forbid. Hence forbid is the mildest definition of the term, that is, command or attempt to prevent. It is used in the New Testament 23 times, and a compound of it once. Typical passages are: "Suffer little children to come unto me, and koluo them not"; " Koluo not thy coat also"; "But was let {koluo) hitherto"; "Forbidding {koluo) to marry." ''GOD'S ELECT." Rom. 8:33. The simple term "elect" and phrases like "God's elect," and "elect of God" are used some sixteen times in the New Testament. To these may be added the word "chosen" used seven times and representing the same original word as "elect, " which is eklektos, represented in our eclektic, and coming from the verb eklego, meaning I gather out, I select, I choose out. It is used in a concrete way in "they chose out {eklego) the chief rooms." It is found also in many familiar passages: "of them he eklego twelve." "Mary hath eklego that good part." "The apostles whom he had eklego." "They eklego Stephen." "God hath eklego the foolish things of the world." GOSPEL KEY WORDS 173 Carrying over the idea of the verb into the verbal, we can feel its force. One main use of the verbal is to denote a com- pleted act in passive form, being in this sense practically equiva- lent to the perfect passive participle. Hence eklektos desig- nates one who has been chosen — a chosen one. Compare it with didaktos (taught) in John 6 : 45 : " They shall be all didaktoi of God" — (literally) "They shall all be God's taught ones (or God-taught ones)." Doubtless God will continue to teach them, but the assertion here is confined to the fact that these have all been taught of God and hence are among the eklektoi, called in Greek hoi eklektoi. Jesus is called the eklektos of God (Luke 23 : 35 ; 1 Peter 2:6). Angels are called eklektoi (1 Tim. 5: 21). Two verbals are used in the familiar passage "many are called, but few are chosen"; that is, "The kletoi (invited) are many, but the eklektoi (accepted) are few." j In the victory of the Lamb, it is said that "they that are with him are both kletoi, and eklektoi, and pistol (faithful)." Rev. 17: 14. Also: "shall deceive the very eklektoi"; "shall gather together his eklektoi." "Shall not God avenge his eklektoi?" "Ye are an eklektos generation." "The elder unto the eklektos lady." "Salute Rufus eklektos in the Lord." Perhaps the most difficult use of eklektos is in Peter's " eklektoi according to the foreknowledge of God." For a study of this point, see predestinate. The corresponding abstract noun of eklego is ekloge, found seven times in New Testament, rendered uniformly election, the passage of Acts 9: 15 reading literally, "He is a vessel of election unto me." Peter's exhortation may well close this study: "Give diligence to make your calling [klesis] and election [ekloge] sure." If election is predestination, Peter's exhortation is vain, for our diligence would have nothing to do with the sureness of our election. 11U GOSPEL KEY WORDS "HEAPED TREASURE TOGETHER FOR THE LAST DAYS." Jas. 5:3. This passage reads literally: "ye laid up treasure in the last days," making this a more vivid sign of the times than to think merely of treasure heaped up for the fires of the last day. The heaping up itself is a sign, marvelously fulfilled in these days of colossal and accumulating fortunes, which is in exact contravention of Christ's words, "Lay not up for your- selves treasures upon earth." The phrase "in the last days" used by James is exactly the same as that found in Acts 2: 17 and 2 Tim. 3:1, and the same in all but number as that used repeatedly by Jesus, in John 6:44; 7:37; 11:24; 12:48. This passage by James is also in harmony with the literal reading of the first verse: "Weep and howl for your miseries that are coming upon you" — not "shall come. " And further: "Your wealth has (literally) rotted, and your garments have become motheaten. Your gold and your silver has rusted, and their rust will be for testimony against you and will eat your flesh as fire." These are vigorous terms, and some of them abnormal, as gold and silver do not ordinarily rust, nor riches rot. But they are a fitting description of an abnormal condition in abnormal times — "the last days." Note this statement by one writer: "Fifty years ago there were not to exceed fifty millionaires in the United States, and their combined fortunes did not exceed probably $100,000,000, or one per cent of the then aggregate wealth of the nation. Today a bare one per cent of our population owns practically ninety-nine per cent of the entire wealth of the nation." A recent press notice states that in 1920 there were over 20,000 millionaires in the United States. "IN THE LAST DAYS." Acts 2: 17; 2 Tim. 3: 1; Jas. 5:3. This phrase is literal, and is identical in the three passages cited by the references. The word last itself, however, deserves GOSPEL KEY WORDS 175 a little study to feel its real force. It is eschatos — outermost, apparently a superlative based on ek or ex — out. It is repre- sented in the theological term esckatology. The word eschatos, then, stands for the superlative con- ception in any direction — space, time, degree, kind. It is used of day or days by Jesus 6 times in the Gospel of John (see References), once by Luke in Acts, twice by Paul, once by James, once by Peter. Of time, it is used by Peter: "ready to be revealed in the eschatos time," "manifest in these eschatos times"; by John: "It is the eschatos time"; by Jude: "mockers in the eschatos time." But this word is used of many other things than time, typical of which are: " till thou hast paid the eschatos farthing" ; "the eschatos of that man shall be worse than the first"; "the first shall be eschatos"; "eschatos of all, the woman died"; "the eschatos mite"; "with shame to take the eschatos room"; "unto the eschatos part of the earth"; "the eschatos trump"; "the eschatos enemy"; "I am the first and the eschatos"; "the seven eschatos plagues"; and Jairus said, "my little daughter lieth in the eschatos state." "LOOKING FOR AND HASTING." 2 Peter 3: 12. By reading the connection it will be seen that this phrase is part of an exhortation. Its basis is found in verse 11, (literally) "all these things being thus in process of dissolution." The verb "shall be dissolved" is a present participle in the original, and shows that the things described in verse 10 are already beginning to take place. In view of this, Peter raises the rhetorical question (one that answers itself) "what kind of persons ought ye to live in holy conduct and deeds of consecration while looking for and hastening the coming of the day of God?" The word "hastening" in this verse and "be diligent" in verse 14 are the same. The one urges us while looking for, to hasten the coming of the Lord: the other, while looking for, to hasten 176 GOSPEL KEY WORDS to he "found of him in peace, spotless and blameless." Each one depends on the other. "A MORE SURE WORD OF PROPHECY." 2 Peter 1: 19. With what is the "word of prophecy" compared in the phrase "more sure"? First note what this scripture actually says. Literally it reads: "And we have more sure the prophetic word." Peter has just said that he was not telling "cunningly devised fables" but what he had personally witnessed and heard "of His majesty." "And we have," he continues, "some- thing more sure than my personal testimony — the prophetic word." Then in verses 20 and 21 he shows why prophecy is so fully to be relied upon. There is another possible interpretation of "more sure," namely, that the prophetic word is made more sure by the addition of personal testimony, but this seems inconsistent with the elaboration on prophecy in the last two verses of the chapter. "OF MYSELF." John 5: 30 and elsewhere. This phrase is often misinterpreted and misused. The difficulty grows out of the ambiguity of the little word of, with its various meanings in English. Its two meanings dealt with chiefly in this study are the two most likely to be mis- taken one for the other; viz., (1) of denoting source, as "born of God"; (2) of meaning about, concerning, as, "He spake of his death." The expressions most easily confused between these two meanings occur mostly in John. As denoting source, the word of is represented in the original by two prepositions: ek — out of, and apo — from. For example, John 3:31 reads literally: "The (one) being ek the earth, ek the earth is, and ek (not about) the earth speaks." like- wise 1 John 4:5: "They are ek the world, therefore ek (not about) the world they speak." Also of the father of lies: GOSPEL KEY WORDS 177 "When he speaketh a lie, he speaketh ek his own" — out of his own resources, not about them. By apo, in this sense of source, our of is represented in several important places. Thus John 7:18 says, "He that speaketh apo (from, as a source— not about) himself, seeketh his own glory. " This is the statement of the general principle. Then it is distinctly said in John 11: 51 that Caiaphas in his notable speech about Jesus did not speak apo himself, but his message was given him of the Spirit because of his occupy- ing the office of high priest. Again we are told that "when the Spirit of truth is come, he will guide you into all truth," for even He ' ' shall not speak apo himself, but what he shall hear (from the Father), that shall he speak." It is likewise said of the branch that it can not "bear fruit apo itself except it abide in the vine." Now applying apo for of in the phrase "of myself," we get the sense of source clearly. Jesus states the general principle, "I can apo myself do nothing." (John 5:30). He says, "I did not even come to earth apo myself," but the Father sent him. (John 7:28). But the places where He is most often misunderstood is where he says, "The words that I speak unto you, I speak not apo myself" — from myself as the source, not about myself; for "the Father that dwelleth in me, he doth the works" of speaking. Also in John 7: 17, he uses the same phrase in "whether I speak apo myself." One of the few places where apo is rendered with the literal meaning from after the idea of speaking, is Heb. 12:25, "him that speaketh from heaven." In harmony with this is the literal reading of the last clause in 2 Peter 1: 21, "but by the Holy Spirit moved men spake apo God." They were not merely "men of God," as the A. V. puts it, but the message they bore was from God. (See also under "prophecy of private interpretation.") Substituting from for of in the various places cited above, gives the true meaning without ambiguity. On the other hand there is a passage here and there in which one might expect apo in the light of the foregoing study, 7 178 GOSPEL KEY WORDS but in which peri (about, concerning) is used instead. Thus: "If I bear witness peri myself, my witness is not true"; for, he says further, " another is the one bearing witness peri me, and I know that true is the witness which he beareth peri me." John 5: 31, 32. See also verse 39. In apparent contradiction, but only apparent, is Jesus' answer to the Pharisees making the charge: "Thou bearest witness peri thyself, thy witness is not true." John 8: 13. Jesus replied: " If I bear witness peri myself, my witness is true because I know whence I came" — the source, and hence what I testify comes from the same source; in other words, "I speak not apo myself peri myself, but I speak apo heaven whence I came." Again: "This he said peri the Spirit" (John 7: 39), though of course, as on all other occasions, he also said it apo the Spirit. Summary The word of frequently varies between two meanings; (1) Source, represented in the Greek by ek — out of, and by apo — from; (2) Reference, represented by peri. "OCCUPY TILL I COME." Luke 19: 13. The term occupy here is a little misleading. Though used as the verb corresponding to occupation in the sense of carry- ing on a business, yet we do not ordinarily attach this meaning to the verb occupy. To the modern reader it suggests that the nobleman's direction to his servants was to occupy his place, and carry on his affairs during his absence. But the parable plainly shows that he distributed some of his capital to his servants and laid on them an individual responsibility for its use. Hence this direction (literally): "Do business, trade, till I come. " The word used is pragmateuomal = I deal with affairs. The corresponding noun is found in 2 Tim. 3:4, "No man that goeth forth to war entangle th himself with the pragmateia GOSPEL KEY WORDS 179 (business affairs) of his (personal) life." The simplest form of noun is rendered business in Rom. 16:2. The root of this word is represented in the philosophical terms pragmat-ism. and pragmat-ic. PETER'S RAINBOW ("Ladder"). 2 Peter 1:5-7. The eight Christian graces enumerated here by Peter are often called "Peter's Ladder," but in the light of the con- text and of the literal reading of the original it may more fittingly be called "Peter's Rainbow." In the first four verses Peter addresses his epistle to those who have attained "like precious promises." The burden of his epistle, to the last verse, is that those who have attained faith through the promises may experience Christian growth, becoming "partakers of the divine nature. " "For this very reason (reads verse 5 literally), bringing to bear also (besides the promises) all diligence, supply in your faith virtue, and in your virtue knowledge, " etc. It is not enough to obtain faith, it must work in the life and bear fruit in Christian graces, each one distinct yet blend- ing with the others, like the colors in the rainbow. There is this striking coincidence between the graces enumerated here and the colors of the rainbow: letting the last grace, love, represent the rainbow, there are seven graces as there are seven colors in the rainbow. These seven graces blended together in the life constitute, in a word, love — the fulfilling of the law— just as the seven colors in the rainbow blended together produce white light. Throw a spray of water into the sunlight at the right angle, and white light is decomposed into the seven colors of the rainbow. So love put to test in the life will yield the seven graces. Hence "Peter's Rainbow" seems a more fitting phrase than "Peter's Ladder." "NO PROPHECY ... OF ANY PRIVATE INTER- PRETATION." 2 Peter 1:20. Peter is here laying down the basis for giving heed to the i80 GOSPEL KEY WORDS prophetic word. It lies, he says in (literally) "knowing that no prophecy of scripture comes of one's own setting forth, for not by will of man was brought prophecy ever, but by Holy Spirit moved men spake from God." This makes clear the source of prophecy and the means of its utterance. It is therefore more sure than any other testimony and if studied, the same Spirit that indited it will shed light upon the soul of him who takes heed to it. (See also under "Of Myself.") SABBATH in Matt. 28:1. The chief point of difficulty in this passage lies in harmoniz- ing the phrase "in the end of the Sabbath" with "dawn toward the first day of the week. " The Greek for in the end is a single adverb dps§ = \aX.z. Though this word usually denotes the late or last part of the period of time in question, what Matthew intended it to mean here is made plain by the defining clause that follows: "the [hour] dawning into the first [day] of the week." The base of this clause, "the dawning," is put in the dative form — the usual one for denoting time when. Hence we may read it: " at the dawning of the first day of the week. " The supplying of the word hour or day is justified by the fact that the participle dawning and the numeral first are both in the feminine gender (showing that a feminine noun is under- stood) ; by the fact that both hour and day are feminine ; and by the additional fact that the Greek commonly omits day or hour in designating a day of the week or an hour of the day, as indeed we do in English when we say "the tenth of the month" or " three o'clock" (three hours by the clock). This interpretation is confirmed by the three other gospel writers in defining the time when the women came to the sepulcher. Mark says plainly, "the Sabbath having passed." Luke says : "the first day of the week, at deep dawn " (the dawn scarcely breaking, very early). John says: "the first day of the week ... in the morning darkness yet being." That the adverb opse in this connection may be properly GOSPEL KEY WORDS 181 rendered after, is confirmed also by the Modern Greek trans- lation which reads literally: "After was passed the Sabbath, about the breaking of the first day of the week, came Mary Magdalene, etc." Some have interpreted the phrase "first day of the week" used by Matthew, Luke, and John, to mean "first of the Sab- baths," that is, the first sabbath in the succession of sabbaths alleged to be newly instituted and observed on the first day of the week in honor of Christ's resurrection. For this they give two reasons : the word day is a supplied word ; and the word week in Greek is literally sdbbdtd, the plural of sdbbaton, and hence may be rendered sabbaths. While both these observations are true, the conclusion from them is impossible. The worP sabbaton is neuter in gender, and the word first is feminine. Hence to make first mean first sabbath would violate the most fundamental and invariable law of Greek inflection — that all modifying adjectives must agree in gender, as well as in case and number, with the noun modified. The true word to supply with first is day, which is feminine in gender, and which is generally omitted in designating days of the week or month, as already pointed out above. (For further information on the form and use of sabbaton see under sabbath). "SEARCH THE SCRIPTURES." John 5:39. Is this sentence a command, "search ye the scriptures," or a mere assertion, "Ye search the scriptures!" With all their extended inflection, Greek forms occur here and there that can not be distinguished as far as the forms themselves go. The verb search in this passage is an instance of this kind. The Greek original is er annate which is exactly the same in form in the present indicative and the present imperative, with the subject indicated by only the second person plural ending of the verb form. We are therefore thrown back upon the context to determine which it is. 182 GOSPEL KEY WORDS It hardly seems necessary to go further than the verse itself to decide. The reason given in the "for" clause does not harmonize with the imperative use of search, for Jesus is speaking to the Jews here, and would hardly bid them to search the Scriptures because they think in them they have eternal life. It would, however, be very consistent to say to them, "Ye search the scriptures because in them ye think ye have eternal life," then press upon them the fact that those very scriptures on which they depend for eternal life, are the very ones that testify of him. Yet they would not believe on him! "Ye will not come to me [the only means of life] that ye might have life" — the very eternal life which they believe they obtain by searching the scriptures, which testify of Jesus! This agrees also with what he says in verse 38. Hence the only consistent view is that search is used in the indicative mode, which would be made clear by prefixing its subject Ye. Very different is the word search in John 7 : 52, for here it is the singular number, which has a distinct form in the imperative and can not be mistaken for the indicative. "SLACK CONCERNING HIS PROMISE." 2 Peter 3:9. In this passage is found one of the best statements of the reason for the present fact that "my Lord delay eth his coming." It is not, says Peter, because the Lord is slack about keeping his promise. Literally this verb means is slow, is late, delays. Its root does not appear in English derivatives, but it is used by Modern Greeks for evening, the late part of the day. Men usually regard delay or lateness as owing to slackness or lack of foresight. But Peter affirms that the Lord is not slack, but if his delay is long, he is suffering long for our sakes, for he does not will that any perish, but he does will that all come to repentance. He commands that the gospel be preached to "every creature." Every day some soul, many souls, are coming to repentance; and until GOSPEL KEY WORDS 183 the last creature shall have heard the gospel, who would will that the Lord cease his longsufTering, declared in verse 15 to be salvation to the unsaved, and that he usher in the glad day immediately? "SUPPER BEING ENDED." John 13:2. The most approved reading of this phrase, including the text of Westcott and Hort, is (literally) "supper going on," the participle being present and meaning taking place or being in progress. The word is a form of that verb rendered so often in the New Testament "it came to pass." Acceptance of this reading makes the narrative in this chapter consistent throughout; for verse 4 represents Jesus as rising from supper, not from the table; verse 12 says that after the feetwashing he (literally) "reclined again "—resumed his place at the supper table ; verse 26 represents him as dipping a morsel of bread and giving it to Judas — doubtless in the course of the meal as they ate and conversed. If we say that supper was ended before all this, the narra- tive is hardly consistent with itself. "THIS GENERATION. " Matt. 24 : 34, and elsewhere. Without attempting to determine definitely or finally what this much-studied phrase covers, we may notice the general use of the two words in it, that we may ascertain as nearly as possible what the phrase says. The word for generation used here is gened. (For its de- rivation and meaning, see generation, i.). This word is found but a few times outside of the Gospels. In the Gospels, it does not occur at all in John, 5 times in Mark, 13 in Matthew, and 14 in Luke. In these three Gospels, the last time it is found in each case is in the phrase we are studying: "This generation." In every other place in these three Gospels, gene a unquestionably refers to people — 29 times in all. In Acts, whose author is one of the Gospel writers, genea un- m GOSPEL KEY WORDS doubtedly refers to people in 3 out of the 5 times it is used. In the other 2 (Acts 14:16 and 15:21), the time element prevails, though there is no reason why in these places it may not be rendered generation instead of time, since it refers to people who lived in times past. Outside of the Gospel writers, genea is found only 5 times, all used by Paul, and referring ultimately to people, though in three places the time element is strong. The word "this" is the common Greek demonstrative pronoun. It always refers to what precedes, and usually to what immediately precedes, unless there is something follow- ing specified to which it plainly refers. The same is true of its plural these used in "these things" in the same sentence. Since, therefore, nothing follows to which either could refer, these must refer to the "these things" in the preceding verse, and these in turn to the things described in verses 29 to 31 preceding. Mark's record is substantially the same as Matthew's. Luke's record is more specific, making it plain that when "these things begin to come to pass," it is "re- demption" that "draweth nigh" (Luke 21: 28), and that when "these things come to pass," it is "the kingdom of God" that is "nigh at hand" (verse 31) — not merely the destruction of Jerusalem or some other minor event. It would seem manifestly inconsistent, therefore, to apply this in the phrase "this generation" to any other than the generation that sees "these things" come to pass, and that lives in the time when "redemption draweth nigh" and when "the kingdom of God is nigh at hand." As to the scope of the word generation itself, we can hardly be dogmatic or over-definite. In its very origin and definition it is not sharply defined, and can not be, either in time or in individual identity of persons who make up the generation. We have already seen that this word in Bible use denotes people, but it may be people of the same physical strain, of the same period of time, or of the same or similar traits and GOSPEL KEY WORDS 185 experiences. Either of the latter two senses may be applied to the last generation before Christ comes, without trying to measure the length of a generation in years, or without straining its sense in any other inconsistent way, and yet accord its full meaning to Christ's declaration that ''this generation shall not pass till all these things be ful- filled." "UNTIL THE DAY DAWN AND THE DAY STAR ARISE.' ' 2 Peter 1 : 19. Peter compares the prophetic word to a lamp shining in a dark place, and exhorts the believers to give heed to this word (literally) "until the day breaks and the morning star arise in your hearts." It is easy to apply this passage to the coming of Christ as the dawning of a new day upon a world dark with sin, and say that we should study and rely upon the prophetic word till that glorious event. This application does no vio- lence to truth, but it seems strained in this connection, for these reasons: 1. Peter's exhortation to take heed to the prophetic word is thrown into this general statement on prophecy begun in the first part of verse 19 and resumed in verses 20 and 21. 2. The dawning of day and the rising of the morning star are said to be "in your hearts." 3. The word for "day star" in A. V. is phosphdrds, meaning literally light-bringer, like its Latin equivalent Lucifer, but used by the Greeks to name the planet Venus, especially as morning star. Hence the passage seems to be strongly figurative, and to say that any one who is in doubt should study and give heed to the prophetic word till light from the same source that inspired it breaks into his soul, like the rising of the morn- ing star and the dawning of day after the darkness of night. The source and reliability of prophecy are brought out in verses 20 and 21. 186 GOSPEL KEY WORDS "UNQUENCHABLE FIRE." Matt. 3: 12. Luke uses this same phrase in chapter 3, verse 17, though with the words reversed in order. Luke's order is exactly that of the Greek, and the Greek is exactly the same in Matthew and Luke. The Greek phrase is puri dsbestd = fire unquenchable. It is in the dative form in harmony with a Greek usage to put in the dative case a term denoting the means, instrument, or agency by which an action is performed. A word in this form is usually rendered into English by with or by. The term pur has been the standard Greek word for fire from Homer (800 B. C.) to the present hour, and is represented in English pyre (the Greek u generally goes over into our y), pyr-ene, ^r-otechnic, and many scientific terms. The term asbestos (nominative form), is equally old with pur, and is easily recognizable in our asbestos (a substance not ignitible, hence unquenchable). It is formed from a (Greek prefix meaning not, non, un) and sbestos — quenchable. Mark uses in chapter 9, verse 43, a phrase equivalent in meaning to that used by Matthew and Luke, though not identical in form or use. (Found also in verse 45 in some texts, but not in Westcott and Hort.) Mark says it is better to enter into life with the loss of one hand than (literally) "having the two hands to go away into the gehenna (which see)," then in his characteristic way paraphrases gehenna by adding "into the fire the unquenchable." In the Greek this phrase reads: eis to pur to asbeston, these words being direct object of the preposition eis. Hence the translators would better have rendered this expression like that in Matthew and Luke: "into (the) fire that shall never be quenched." Mark's phrase does lay more emphasis on the idea unquenchable from a Greek usage that repeats an article (to here) after the noun and before the ad- jective to stress the adjective idea. But the expression "that shall never be quenched" is likely to mislead the unthinking into the meaning "that shall never cease. " GOSPEL KEY WORDS 187 Hence we must distinguish clearly between unquenchable and unceasing. The fire that destroyed Sodom and Gomorrah was unquenchable — no one could put it out, but no one will say that it is still burning, that it never ceased. It did cease when its object was accomplished. The name Vesuvius is said to come from the root of asbestos, namely, the "Unex- tinguishable. " No one could quench the fires of Vesuvius during the fearful eruption that destroyed Pompeii and its sister cities, but those fires spent their violence and died down — ceased. In other words, unquenchable (an accurate rendering of asbestos) means unable to be put out by any force acting upon the fire, but not at all that the fire does not go out when that which feeds it is consumed; but unceasing means unending. The two ideas should not be confused. Consistent with this interpretation is the meaning of the accompanying verb used by both Matthew and Luke — "katq- kausel. This is a strong word, being made up of the stem kau — burn, whence our caustic, and the preposition kata used to intensify the root meaning of the verb. Its best equivalent in English is consume — "burn up" as it is put in Matthew. The meaning of burn up with unquenchable fire can not be mistaken. The verb corresponding to the positive root of asbestos, is sbennuml — quench, extinguish. It is intransitive in some of its forms — go out. It is used 8 times in the New Testament, rendered quench 7 times, and go out once. Thus: "The smoking flax shall he not quench." The clearest example of its in- transitive use is in the declaration of the five foolish virgins that (literally) "our lamps are going out" — ceasing to burn because the oil that feeds them is failing. The same word, and exactly the same form of the word (except in number), is used by Mark in chapter 9, verse 48 (verses 44 and 46 are omitted in the best MSS. and in R. V.), both being in the passive. With equal consistency the passage in Mark might be rendered intransitively: "where the worm does not die and the fire does not go out," thus making the continuous work 188 GOSPEL KEY WORDS of the worm and the fire as long as there was anything to feed on, descriptive of the gehenna that was but is no more (see gehenna), and symbolical of the fire that is not but shall be, which continues the work of destroying the wicked till they are consumed. This rendering, however, is not essential to the true inter- pretation, for it is just as true that the fire is not quenched by any means as that it does not go out, till its work is accom- plished. In fact, Isa. 66:24, from which Mark quotes in substance, puts both verbs in the future: "where the worm will not die and the fire will not be quenched." While Isaiah draws the picture of the righteous looking upon the process of destroying the wicked and affirms that it will not be inter- rupted short of a complete work, Malachi gives us the picture of the wicked a little later when "the day that cometh shall burn them up," "shall leave them neither root nor branch,'' and when "ye shall tread down the wicked, for they shall be ashes under the soles of your feet." Out of all this comes the "new earth," purged by fire from sin and sinners, as seen by John in vision. Rev. 21: 1. Section Three SUPPLIED WORDS It is a common remark among readers and students of the Bible, that "It is only a supplied word," referring to such as are printed in italic letters in our English text. The import of this remark is that the word or phrase in question has been filled in by the translator to piece out the meaning of the passage, and that therefore it is not to be taken with the same seriousness or confidence as the rest of the sentence. This may or may not be so. Usually it is not so. As a rule the translator is justified in supplying a certain word or phrase to adapt the language to the English idiom. Why and how this is true we shall endeavor to show, first on general principles, then by considering important passages in which a word or phrase is supplied. 1. On general principles.— -It is a practise common to all languages to omit, certain words or phrases that are easily understood. This is done because of the sheer uselessness of filling up speech or the page with what is obvious to the hearer or reader, and because of the strong tendency of all idiom to express itself as briefly and compactly as possible. For example, in English we say, "I shall leave on the 10th of the month." There is not the slightest doubt that the 10th day is meant. In fact we often abbreviate still more by saying, "I shall leave the ioth of the month," or merely, "I shall leave the ioth," and yet not leave the meaning in doubt. We may also say simply, "I leave," instead of "I shall leave," and the meaning be clear. So also we say "the first of the week," every one knowing that we mean "the first part of the week;" also "the last of the month," by which is meant either the last day or within the last few days of the month, though 189 190 GOSPEL KEY WORDS when we want it to mean definitely the last day, it is always safer to say it in that way. While omissions in English are perhaps most common in connection with numerals or in expressions that imply numerical ideas, yet others are frequent We say, for example, "Come," when we mean "you come;" "attention;" when we mean "you give attention," or "you please give attention;" "All honor to the man etc.," when we mean "All honor be to the man," or "Let us give all honor to the man;" "Hear! hear!" when we mean, "Hear a man say what I believe." Now the Greek is a far more inflected language than English, and it must be conceded that for this reason words or phrases maybe more freely omitted without loss of clearness or accuracy. The force of this statement will be seen clearly in our study of particular passages, and need not be dwelt upon here. Suffice it to add only that omissions are most often made (a) for reasons of grammar, (b) for reasons of idiom. The one does not necessarily involve the other, though both reasons may apply in the same instance. In short, it is easy to see that the work of the translator is to discover the true meaning in Greek, then put it into unmistakable English. The careful use of supplied words helps him to do this. See can in Matt. 7: 18. 2. Illustrative and Important Passages. — The first instance of supplied verbiage in the New Testament occurs in Matt. 1:6. The English idiom would naturally say: "David the King begat Solomon of the wife of Uriah," or, more smoothly, "of Uriah's wife." This rendering would do no violence to the meaning of the original. But the Greek reads literally : ' ' David the King begat the Solomon of the [ ] of the Uriah." Now the Greek inflects the article and adjectives in number, gender, and case, the same as nouns and pronouns. The italicized the above is in the feminine form, while the other three in the sentence are in the masculine. This leaves no doubt to the Greek mind that the wife of Uriah is meant without expressing the word in the place indicated by brackets above. GOSPEL KEY WORDS 191 Incidentally it may be remarked that if the supplied part of this sentence read "that was the wife, " it would be simpler, and historically accurate as far as we know; and further that if it read simply "of Uriah's wife," it would be yet simpler, and true to the original meaning. Doubtless, however, the translators were influenced by the most commendable desire of keeping as close to the literal reading as expedient. The example dwelt upon thus fully is typical of many. It should be added here, however, that with all its full- ness of inflection Greek grammar is not perfect, and we shall find passages where the proper word or phrase to supply must be determined from the context and from idiomatic uses in general. With this preliminary statement of principles and usages, we shall endeavor, for the sake of further illustration, to treat supplied verbiage in the first few chapters of Matthew as briefly as is consistent with clearness and accuracy. Matthew Are (1 : 17) : Supplied to make this summary read in sentence instead of in chronicle form. It might as well be were, de- pendent upon whether these generations are thought of as facts in past time or as merely a record. Man (1:19): both being and just are masculine in form to agree with Joseph. The word a is also supplied. Literal, being just. These things (2:3): supplied merely to fill out the English idiom. See also him in verse 8 and it to be so in 3: 15. Typical cases. For (2:18): supplied because our word weeping is not transitive, as the Greek verb here is. A common occurrence. Our (3:9): The to is also supplied. Literal = father we have the Abraham. Read: As father we have Abraham. With (3: 11): Literally in the Holy Ghost and fire. The word fire shows by its case form that it too is governed by the in. Their (4:6): Literal = upon hands. By (4: 15) : To represent the case form of way. Not neces- 192 GOSPEL KEY WORDS sarily upon the sea, like our via, but more likely along the sea. Their (4 : 20) : Literal = left the nets — a typical Greek way of expressing ownership not intended to be emphasized. See 8:3. The son (4:21): Literal = James the [ ] of the Zebedee. The first the is in case and gender agreement with James, the second with Zebedee. The latter is in the possessive [genitive] form, a familiar Greek way of expressing parenthood, as if we said in English "Zebedee's James." The supplied words the son fill in the brackets above. From (4 : 25) : The case form shows the continued govern- ment of the from before Galilee, except in the last sentence, where from is supplied from the sense of the connection. Are (5:3-10): Omitted in common Greek usage in epi- grammatic sayings, as is also its imperative form in prayers and imprecations. See is in verse 12 and in 6: 34; 7: 13, 14. Men (5 : 11): Supplied instead of our indefinite they, the latter clearly indicated in the verb form. You (5:11): Supplied because of the Greek practise of omitting the object after the first of a series of verbs having an object in common. See it in verses 29, 30 below. Them (5 : 19) : In harmony with the practise mentioned under verse 11 above, we are justified in supplying here if we choose, instead of them, the object of the coordinate verb, namely, "one of these least commandments." The righteousness (5:20): Literal = " Except the righteous- ness of you more than [that] of the Scribes and Pharisees, abounds." It (5:29, 30): See comment on you in verse 11 above. That (5 : 29, 30) : On the same principle on which a common object may be omitted after the first of a series of coordinate verbs, so may the conjunction introducing such a series. See comment on you in verse 11 above. Thy (5: 40) : See comment on their in 4: 20. Than others (5 : 47) : A true and simple help in rendering the literal, "What surpassing [thing] do ye?" GOSPEL KEY WORDS 193 Thine (6:2), are (6:5), do (6:7), it is (6: 10): These words are all supplied to round out the expression in English, being easily inferred from the context. Any one of them may be omitted without changing or obscuring the thought. Try reading these verses without them. See one in 7: 29. Shall he clothe (6 : 30) : Reading this verse without these supplied words illustrates the Greek aversion to repeat un- necessarily. The fuller inflection of his words makes it easier for him to avoid such repetition than it is in English. For example, the you following the supplied clothe is in the ob- jective [accusative] case, the same as grass, so that it is not necessary for him to repeat clothe to make the meaning clear, as it is in English. Man (8:9): The word this is in the masculine form, and from the context it is easy to see that strictly speaking soldier is the proper word to supply, but to simplify and generalize it man is used. The English idiom would more naturally say "this one. " We have treated enough passages now to give the reader a good idea of the various reasons for supplying words. It is sufficient to refer these same words and all other supplied ones in the New Testament to ten rules, which are first ex- plained and illustrated, then referred to by number in the classified references that follow them. RULES OF GREEK USAGE RULE 1. Omit the Obvious. It is a common practise in all languages to omit certain words and phrases (a) when the meaning is obvious without them, and (b) when it is obvious what word or words are to be supplied if it is desired to express the meaning fully. Obviously, the words that are thus omitted, and the connections in which omissions are made, are not the same in all languages, for their idioms are not the same. Hence many of the supplied words in the English text of the i9U GOSPEL KEY WORDS Bible are merely adjustments between the idioms of the Greek and the English languages. Only such supplied words, how- ever, are referred to Rule 1 as may not be conveniently classi- fied under more specific rules. Examples: Some in Luke 11:49; stripes in Luke 12:47; which were sent in Phil. 4: 18; man in Rev. 16: 3; thou do it in Rev. 19: 10. See also man in Matt. 1: 19 above. RULE 2. Inflectional Omissions and Interpretations. Greek is a highly inflected language. Not only are the verb, the noun, and the pronoun far more fully inflected than in English, but every adjective, every participle, and the article itself are declined in case, number, and gender to agree with the noun or pronoun they belong to. Hence it is much easier and safer for the Greek than the English (a) to omit nouns and pronouns, and (b) to use adjectives, participles, and articles substantively; for the simple reason that the case, number, and gender of the noun omitted are all represented in the form of the modifying word. Then, too, words in English are often required to express what is denoted by the mere inflectional form in Greek, and thus aid in the true interpretation. In Matt. 4:15, the phrase "by the way" is represented by a single word hodon, but its inflected form shows its force, which is inlerpreted by supplynig by. To illustrate: The Greek of Matt. 11:27 says simply, "All are delivered unto me of my Father." If rendered thus literally, the English reader would not know whether all men or all things is meant. But all in the Greek is in the neuter gender, which settles the question, and justifies the translator in supplying the word things. But the use of the word all in the neuter is so very common in the New Testament that the translators in most cases, do not even indicate by italic letters that the word things is supplied, as in the passage here quoted. Again, Jesus said, literally: "And I, if I be lifted up, will draw all unto me." The English reader queries: Does all mean all men or all things? The Greek word all is masculine, GOSPEL KEY WORDS 195 which settles the question, and justifies the translators in supplying men. In many places either men or things may be omitted in English, since it is obvious from the context which is meant, as the reader may test for himself. On the other hand, either men or things is often supplied merely to round out the phrase and the rhythm in English. RULE 3. Unemphatic Possession. When possession is not to be emphasized, the Greek commonly employs only the definite article with the noun denoting the thing possessed. Example: ' ' And they straightway left the nets ' ' (Matt. 4 : 20) . The English commonly uses the possessive pronoun instead of the article, as in this passage. To emphasize possession the English stresses the possessive word in speech and italicizes it in print ( though it must be remembered that in the Bible italics are used to indicate supplied words, not to emphasize them.) The Greek makes the idea of possession more prominent by merely using the possessive pronoun in addition to the article or instead of it. RULE 4. Omission of the Object. In Greek the object is often omitted after a transitive verb or participle (a) when it has already been expressed with a coordinate verb, (b) when it is easily inferred from the context. Examples of (a) : Second you in Matt. 5: 11, and second it in Matt. 5: 29, 30. Examples of (b) : these things in Matt. 2: 3, and it to be so in Matt. 3: 15. RULE 5. Omission of Coordinate Words. A preposition may be omitted after the first of a couplet or series of objects governed by the same preposition, it being sufficient to put the latter objects in the same case as the first. Example: with in Matt. 3: 11, and from in Matt. 4: 25. In a similar connection, the conjunction also may be omitted, especially when introducing a subordinate clause; likewise the noun and the possessive pronoun. So also the verb in a series of coordinate expressions having the same verb, even when the verb is expressed with only the last instead of the 196 GOSPEL KEY WORDS first of the series. This idea of omitted coordinate expres- sions extends even to entire phrases and clauses. Example- in the likeness in Rom. 6:5;*/ any man suffer in 1 Peter 4: 16 (drawn from verse 15). RULE 6. Brief or Epigrammatic Sayings. In brief or compact expressions, especially epigrams, beatitudes, hymns, adoration, exhortation, imprecations, proclamations, intensive argument or disputation, chronicles, and often in simple asser- tions, the verb may be omitted. This is especially true of the various forms of to be, but extends to other frequently used verbs as well. Examples: are in the Beatitudes; be in the adoration of Luke 2: 14 and elsewhere, especially in Revelation; are the last two times in Matt. 22:4; "an eye for an eye" etc. in Matt. 5: 28, though here the English itself very properly omits the verb, such as exact or one of similar import; is in 2 Cor. 7:4; and many times in Paul's writings and in the Revelation. RULE 7. Words in Apposition, Balance, or Contrast. The Greek often uses a word or expression merely in apposition with some other one, whereas in English our idiom calls for a more flexible connection, as by the use of as, that is, which is to say, and the like. Example: as in 2 Cor. 6: 1; even in Eph. 4: 15; which is in 2 Thess. 1: 5. In presenting two sides of a question, either in balance or in contrast or as a contingency, the compact style of the Greek is often relieved by the use of a correlative, verb, phrase, or clause. Examples: So in Matt. 8: 13; yet in 2 Cor. 6: 8, 9, 10; may be a supply in 2 Cor. 8: 14. RULE 8. Omission of Noun with a Patronym. Before a noun denoting the father or mother of some one named, only the article for the son or daughter is often used, with the word son or daughter omitted. The article shows by its gender whether son or daughter is meant, and the name of the father or mother is in the possessive (genitive) form to denote parent- GOSPEL KEY WORDS 197 hood; as we might say Mr. Smith's John to distinguish John Smith from some other John. Hence in rendering a passage with son or daughter omitted in Greek, it is usually supplied in English. Example: the son in Matt. 4: 21. In other relationships like those of brother, sister, and wife, the noun is usually expressed, though we have the notable instance in Matt. 1:6, in which the Greek says merely "the [fern.] of the Urias, " a historical instance so well known as not to require the word wife to be expressed. A similar instance is found here and there, where the connection is clear enough to justify it. RULE 9. Difference in Texts. The various texts in Greek manuscripts do not read exactly alike. A supplied word in the Authorized Version may be found expressed in some Greek texts. Westcott and Hort has been followed chiefly in this book. Instances where this text expresses a word that is given as supplied in the English, are referred to this Rule. Example: thy in Matt. 9:5; land in Heb. 11: 29; the last half of verse 23 in 1 John 2. RULE 10. Pure Additions. In some passages a word or more is supplied in English as a pure addition to the actual wording of the Greek to round out the idiom, or make the connection more flexible or intelligible, while modifying the sense but little. Example: their in Matt. 10:21, where the original says only: "Children shall rise up against parents." This is not an instance that should be classified under Rule 3, though it might come under Rule 1. These pure additions may take the simple form of and, frequently found where the Greek omits it; of a pronoun, as them in 2 Tim. 3: 11; of a participle, as saying in Gal. 3:8; of some obvious noun or adjective, as gifts in 1 Cor. 14: 1 and unknown in verse 2 ; of an apparently unnecessary phrase, as the image of in Rom. 11:4 and by the space of in Acts 7: 42; of a clause, as he be in Rom. 18: 22 and / pray God in 1 Thess. 5: 23. These additions are often justifiable, but sometimes needless, 198 GOSPEL KEY WORDS and occasionally unjustifiable; but they are always intended to help the reader understand more clearly. SPECIAL. A few passages that do not classify well under any of the rules, are included here: Luke 14: 18. consent. The word one here is feminine, and implies either voice or mind understood. 1 Cor. 7:2. to avoid. The passage reads literally: because of fornication. Eph. 1:3, 20; 2:6; 3: 10; 6; 12. places. The Greek says merely in the heavenly, using the adjective in the neuter plural, and leaving the noun to be supplied, such as, things, things done, places, Eph. 2:1. The supplied phrase hath he quickened is drawn from verse 5, which seems to take up again the thread of thought from verse 1 in this well-nigh endless sentence. Phil. 2: 10. things. The phrases in heaven, in earth, and under the earth are all renderings of single adjectives with the noun understood, and with the gender indeterminate. The supplied word might as well be persons, or dwellings, or inhabitants. 2 Thess. 2:3. that day shall not come. The ellipsis here is inferred from the last clause of verse 2, reflecting back to the coming of the Lord mentioned in verse 1. 2 Thess. 2: 7. will let. The literal here reads: "Only the one hindering now until out of the midst he become." Heb. 2: 16. him the nature of. The verb here means to take hold of probably with the idea of helping, and is used in the present tense. Hence it might read: Verily he succoreth not angels, but the seed of Abraham he succoreth. References for Supplied Words Matthew Rule Matthew Rule 1 : 17, are - 6 8: 16, his - 8 19, man - 1 20, have - 5 2:3, these things - 1 his - 3 18, for - 6 25, 34, him - 4 3 : 9, our - 10 9:3, man - 2 11, with - 5 5, thy - 9 4: 6, their - 10 11, it - 4 15, by - 2 12, that - 4 20, ftor - 3 13, that - 1 21, the son - 8 19, so did - 1 25, /row - 5 20, him - 4 5:3-10, are - 6 27, thou - 1 11, waw - 1 30, that - 1 ^ow - 4 it - 4 19, them - 4 37, is, are - 6 20, ffce righteousness - 7 10:1, him - 4 29, 30, # - 4 against - 2 //*a/ - 5 2, 3, the son - 8 40, thy - 3 5, any - 1 47, ^aw others - 1 10, your - 5 6:2, £/ww£ - 10 21, their - 8 5, ar£ - 5 22, men - 1 7, do - 7 24, his - 3 10, ^ « - 5 25, shall they call - 1 30, shall he clothe - 5 27, that - 1 7:13,14, is - 6 36, shall be - 6 18, can - 10 42, water - 1 29, one - 1 11:6, he - 1 8 : 9, man - 2 8, clothing - 1 9, 10, it - 4 10, he - 1 13, 50 - 5 14, it - 4 199 wo GOSPEL KEY WORDS Matthew Matthew Rule Rule 11:27, he - 1 13:54, these - 5 27, him - 4 56, wan - 2 28, ye - 2 14: 3, him - 4 30, is - 5 9, *7, /*er - 4 12:2, it - 4 11, 13, it - 4 6, one - 1 thereof - 1 7, this - 1 19, 31, his - 3 10, his - — 15:5, Ms - 3 11, 13, 15, 24, it - 4 ^ is - 10 24, fellow - 2 6, /ze s/za/Z be free - 10 27, /ftem - 4 8, 2/tezr - 3 31, against - 1 9, /or - 7 Holy - 10 20, the things - 2 32, wcr/d - 5 22, f/wtt - 10 33, /ws - 3 26, it - 4 41, 42, *s - 6 28, is - 6 44, it - 4 30, 2/tose that were - 10 45, state - 1 32, wnfo /w'm - 10 46, his - 5 36, them - 4 13 : 4, seeds - 4 37, raea/ - 1 15, their - 3 16 : 2, ^ iw7Z 6e - 10 16, are - 6 3, it will be - 10 17, men - 2 ye - 10 those things - 1 discern - 5 them - 4 7, it is - 10 19, it - 4 8, which - 4 one - 1 11, & - 4 23, A - 4 12, 2/tem - 4 38, one - 1 14, say that thou art - 5 52, which it - 1 17, it - 4 that is - 7 24, maw - 1 things - 2 17: 14, certain - 10 53, tfia* - 1 24, money - 10 54, man - 2 18:6, */ta* - 5 GOSPEL KEY WORDS 201 Matthew Rule 18:8, them - 4 9, it - 4 13, sheep - 1 16, thee - 5 then - 10 17, it - 4 28, him - 4 19: 1, that - 1 4, them - 4 9, it be - 10 10, his - 3 11, men - 2 they - 1 12, *te> - 10 it - 4 13, his - 3 15, his - 3 17, there is - 6 2/*a/ w - 7 19, % - 5 21, and - 1 25, it - 4 26, */^w - 5 30, that are - 6 shall be - 6 20: 1, that it - 7 7, that - 1 8, their - 3 9, were hired - 1 11, # - 4 12, few/ - 10 14, that . . . is - 1 19, few - 4 20, few - 4 Rule 20: 23, # 5/ia// 6e given to them - 1 25, wwto few - 1 30, 31, thou - 1 34, on them - 4 21:2, tet - 4 3, man - 2 7, few - 4 8, fkm - 4 20, it - 4 21, which is done - 1 28, certain - 10 30, go - 1 31, fes - 3 32, ^ - 4 39, few - 4 41, his - 3 22 : 4, w^ - 5 are - 6 5, # - 6 6, them - 7 7, thereof - 10 13, few - 4 14, are - 5 15, fes - 10 16, man - 1 18, je - 1 22, these words - 4 33, Zfes - 4 35, which was - 7 him a question - 1 36, is - 6 39, m - 6 42, the son - 1 202 GOSPEL KEY WORDS Matthew Matthew Rule Rule 22: 46, man - 2 24: 37, were - 6 questions - 1 41, women - 2 23:3, that - 1 shall be - 5 4, them - 4 46, is - 6 themselves - 1 49, his - 3 8, even - 7 50, 51, him - 4 9, man - 1 25: 2, 3, were - 5 10, even - 7 9, not so - 1 13, yourselves - 1 14, the kingdom of 16, 17, 19, ye - 1 heaven is -1,5 19, « - 6 who - 1 23, matters - 1 16, them - 4 24, y» - 1 17, had received - 5 26, //tow - 1 21, thou - 2 w/wV/t is - 1 25, there - 1 27 ', mew's - 1 that is - 1 33, y» - 1 26, thou - 2 34, some - 1 27, them - 10 //tern - 4 28, A - 4 37, thou - 1 32, his - 3 her - 3 37, //tee - 4 39, « - 6 38, //tee - 4 24: 1, him - 1 40, it - 4 3, 5/ia// 6e - 5 45, # - 4 6, these things - 1 26:2, the feast of - 10 8, are - 6 4, /wm - 4 23, is - 6 5, day - 1 it - 4 7, a/ mea/ - 1 24, *i were - 1 8, it - 4 26, he is - 5 is - 6 it - 4 10, 12, # - 4 32, is - 6 13, there - 1 33, w» - 7 15, wwfo //tew - 4 36, maw - 2 17, day . . . feast of - 1 GOSPEL KEY WORDS 203 Matthew Matthew Rule Rule 26: 23, his - 3 27:47, that - 4 26, 27, it - 4 man - 2 33, men - 2 48, it - 4 yet - 1 65, A - 4 39, wilt - 5 28: 1, day - 2 41, is - 6 4, mew - 2 45, ;yow - 10 13, away - 10 51, his - 3 20, w« - 7 57, few - 4 60, yet - 1 Mark 61, fellow - 2 1: 11, saying - 10 62, is # wfeV/* - 1 19, sow - 8 67, few - 4 24, ws - 9 70, them - 10 27, is - 5 71, wa?y - 1 34, to them - 1 ^a/ was - 7 35, to - 5 34, ws - 1 7:8, it - 4 thou - 2 14, fc'm - 4 W8 GOSPEL KEY WORDS Luke Luke Rule Rule 7: 19, unto him - 10 9: 11, it - 4 them - 4 19, say - 5 21, their - 10 21, them - 4 that were - 10 23, //tew - 10 23, he - 1 wan - 2 27, he - 1 26, in his - 5 29, him - 4 29, was - 5 37, Jesus - 1 and - 10 38, him - 4 36, A - 4 them - 4 42, /w'm - 4 39, it - 4 50, him - 4 this is - 1 54, //ws - 4 43, he - 1 57, man - 2 44, 2/tem - 4 58, /taw - 5 47, the same - 1 /ws - 3 8: 1, were - 1 10: 2, is . . . are - 6 13, are they - 1 5, 6e - 6 14, J/ws - 10 22, fce - 1 15, it - 4 him - 4 16, A - 4 23, few - 3 17, any thing - 5 are - 6 19, to - 5 24, them - 4 20, by certain - 1 30, man - 2 23, wtf'f/t water - 1 /wm - 4 27, any - 1 32, 33, on him - 10 28, //tow - 2 34. /w'm - 4 34, them - 4 35, them - 4 it - 4 11: 11, /te ask - 5 40, g/ac% - 1 13, yew - 3 44, him - 4 16, /mn - 4 45, ^ee - 4 17, divided - 5 49, /t6>WS£ - 10 19, //tern - 4 50, it - 4 25, it - 4 9 : 3, your - 3 26, to /«w . . . state - 10 GOSPEL KEY WORDS 209 Luke Luke Rule Rule 11:27, is - 6 13:9, then - 10 28, are - 6 11, herself - 4 32, is - 6 12, her to him - 10 33, it - 4 13, his - 3 34, thine eye - 5 15, $0M - 2 is - 6 his - 3 36, be - 6 him - 4 38, it - 4 27, ye - 2 40, ye - 2 28, yourselves - 10 44, them - 4 29. /row - 5 46, ye - 2 32, 33, day - 5 49, 50 me - 1 34, do//* gather - 5 53, /ww - 4 her - 3 12: 11, unto - 5 35, £/ze fr'me - 1 19, anoJ - 10 M - 6 20, to - 2 14 : 4, him - 4 21, is - 6 8, man - 1 23, w more - 5 12, % - 5 28, will he clothe - 5 15, is - 6 35, your - 5 18, consent - 5 37, are - 6 23, //tern - 4 38, /km - 4 26, man - 2 42, his - 3 28, sufficient - 10 them their - 10 it - 4 43, is - 6 29, A - 4 46, /mn - 4 34, is - 6 47, himself - 10 35, but - 10 47, 48, s*rc>es - 1 15:5, # - 4 55, ye see - 5 6, his - 3 56, ye - 2 8, 9, A - 4 58, 2/zcw art - 10 9-, her - 3 13: 6, man - 2 12, feis - 3 8, it - 4 to me - 4 9, we// - 1 his - 3 8 210 GOSPEL KEY WORDS Luke Luke Rule Rule 15: 22, it - 4 18:38, 39, thou - 2 his - 3 43, it - 4 23, it - 4 19: 1, Jesus - 1 29, his - 3 2, 2/zere was - 1 16: 5, unto him - 10 4, 7£/a;y - 1 11, riches - 4 7. *'/ - 4 16, were - 6 8, him - 4 18, her - 3 14, maw - 2 26, would come - 5 20, /zere is - 6 17: 1, MMto /wm - 1 22, ^ow - 2 13, their - 3 27, £/^m - 4 14, 2/z^ra - 4 29, the mount - 5 16, his - 3 30, ^aw - 1 17, are - 6 him - 4 22, A - 4 hither - 10 23, them - 4 31, /«m - 4 24, £ar* - 1 38, be - 6 29, them - 4 42, w/wc/* belong - 1 34, m^tt - 2 20: 1, ^a* - 10 35, women - 2 /wm - 4 36, m^w - 2 7, ^ was - 10 37, w - 6 10-15, him - 4 18: 1, to this end - 10 16, A - 4 11, are - 5 20, him - 4 13, his -• 3 21, o/ any - 10 14, ra/Zzer - 1 27, him - 4 15, his - 3 40, question at all - 10 it - 4 21: 6, as /or - 10 16, wnto /w'm - 10 7. wz7/ there be - 1 19, is - 6 8, Christ - 1 that is - 7 9, « - 6 26, it - 4 12, >wt - 4 31, wnfo /w"m - 10 14, A - 4 33, him - 4 16, some - 1 GOSPEL KEY WORDS 211 Luke Luke Rule Rule 21: 17, men - 1 24: 10, the mother - 8 34, so - 10 women - 2 37, /fee mount - 1 that were - 1 22:19, A - 4 13, about - 10 20, 21, m - 6 15, together - 1 26, shall . . . be - 6 17, are - 6 27, w - 6 24, 30, it - 4 31, to have - 10 35, were done - 1 you - 4 36, be - 6 36, ft - 4 40, few - 3 his - 3 43, ft - 4 38, are - 6 44, are - 6 54, /wm - 4 in - 5 59, fellow - 2 63, /wm - 4 John 68, you - 4 1 : 6, was - 5 me - 4 7, men - 2 23:2, /eZ/ow - 2 8, was sent - 1 3, it - 4 9, /fea* - 2 4, to - 5 12, even - 7 8, season - 1 17, te - 7 11, 14, 16, km - 4 18, him - 4 18, man - 2 23, am - 6 21, 22, Mw - 4 40, s£ea£ - 10 26, it - 4 2:5, 8, ft - 4 29, are - 6 10, 6w* - 7 35, km - 4 23, day - 1 50, there was - 6 24, mew - 2 and he was - 7 3:12, of - 10 51, he was - 6 13. ww - 7 52, man - 2 25, some - 1 24:1, day - 2 26, men - 2 0/feerS - 2 30, mws£ - 5 5, their - 3 34, unto him - 10 212 GOSPEL KEY WORDS John John Rule Rule 4:6, his - 3 7:4, that - 1 and - 10 9, still - 10 24, is - 6 17, whether - 5 him - 4 19, yet - 6 26, he - 1 31, man - 2 33, ought - 10 33, then - 10 35, then - 10 34, me - 4 42, him - 4 thither - 10 51, him - 4 36, manner of - 10 53, it was - 1 me - 4 54, is - 6 thither - 10 that - 1 37, day - 1 5:2, market - 10 39, given - 1 6, in that case - 1 51, any - 1 10, thy - 3 8:6, his - 3 13, that - 10 as though he 21, them - 4 heard them not - 10 23, men - 2 9, it - 4 36, that - 1 their own . . . 44, cometh - 1 even - 10 45, one - 1 14, yet - 7 even - 7 24, he - 1 6:1, the sea - 10 25, the same - 1 5, his - 3 28, he - 1 13, them - 4 that - 5 16, now - 10 31, then - 10 22, that - 5 35, but - 7 52, his - 3 43, even - 6 60, this - 4 44, your - 3 62, what - 1 45, you - 10 63, they - 10 47, them - 4 66, time - 10 56, it - 4 71, the son - 8 9:1, Jesus . . . his - 1 7:4 there is - 1 9, said - 5 GOSPEL KEY WORDS 213 John John Rule Rule 9:9, but - 7 12: 16, that - 5 he - 1 26, my - 3 22, word - 1 28, saying - 1 25, or no - 1 it - 4 27, ft - 4 29, ft - 4 29, as for - 10 32, mew - 2 fellow - 2 40, their - 3 30, yet - 7 42, few - 4 40, some - 1 13:2, son - 8 10: 14, sheep - 10 5, /feem - 4 16; and - 10 9, my - 5 28, man - 2 10, his - 3 29, Zfeem - 4 13, so - 1 waw - 2 14, your - 3 /feem - 4 19, fee - 1 30, my - 3 26, ft - 4 38, is - 6 the son - 8 11: 1, man - 2 29, mwe/z as - 10 as ^e/ - 5 6, them - 4 8, Abraham - 1 begat - 5 13, fo'me - 1 : 14, Mm - 4 16, the father - 8 24, of them - 10 him - 4 31, ft - 4 32, saying -: 1 am - 6 35, /a fee - 7 38, wftfe - 5 39, /wm - 4 40, as /ar - 1 216 GOSPEL KEY WORDS Acts Acts Rule Rule 7: 42, by the space of- 10 10: 15, spake . . . that - 1 49, is - 6 21, is - 6 51, did . . . do - 7 23, */z>0W - 10 58, him - 4 32, one - 10 59, 6ad - 1 34, few - 3 8:2, to his burial - 10 36, Q?d - 1 3, /feem - 4 37, say - 10 7, M#*fe ikm - 4 41, CT^n - 7 17, £fe*fr - 3 42, to be - 7 ■ 30, him - 4 11:4, /fee matter . . .it- 4 36, tfteir - 3 9, *fea£ - 1 here is - 10 17, fee did - 1 9 : 5, it is - 6 12: 1, few - 3 6, sa«i - 1 4, 7, /wm - 4 8, him - 4 7, few - 3 10, am /^re - 1 11, from - 5 11, said - 1 12, /fee /fezng - 10 one - 1 16, the door - 1 12, his - 3 19, *fee>> - 1 17, even - 7 /feere - 10 21, /ww - 4 20, country - 1 25, 27, fetm - 4 22, saying - 1 30, which - 1 it is - 6 32, quarters - 1 25, Jfeezr - 3 37, feer - 4 13: 3, ffeez'r - 3 38, /wm - 4 them - 4 40, /wm - 10 5, /fee*V - 7 41, his v- 3 6, was - 1 10: 1, oand - 1 9, is called - 1 2, maw - 7 10, ffeow - 2 5, one - 10 11, is - 6 8, these - 1 15, ye - 2 GOSPEL K£Y WORDS 217 Acts Acts 13: 16, his - 3 15:32, them - 4 20, unto them - 10 33, there - 10 22, son - 8 36, and see - 1 23, his. - 3 16:11, day - 2 25, he . . . his - 1 12, and - 7 26, and - 10 13, thither - 10 27, them . . . him - 4 14, 15, us - 4 28, in him - 10 15, there - 10 29, him - 4 19, 22, 23, them - 4 34, now - 10 33, *te> - 3 35, psalm - 1 37, ws - 4 38, cwd - 10 39, them - 4 47, saying - 1 40, £fee fcowse of - 1 14 : 5, /feem - 4 17:7, owe - 7 6, # - 4 10, tfwtaer - 1 14, which . . . 0/ - 1 19, is - 6 19, certain - 10 31, *fea* - 10 him - 4 whereof - 1 21, to - 5 men - 10 22, and - 10 32, matter - 1 15: 1, aw/ scwd - 1 34, was - 1 4, 0/ - 5 18 : 5, ZfeaJ . . . was - 1 5, Jfeem - 4 6, /w's - 3 7, and - 10 be - 6 8, fee aYd - 1 am - 6 13, and - 10 7, man's - 1 20, /rom - 5 one - 10 22, namely - 7 11, ffeere - 1 23, Zetfers - 1 13, fellow - 2 send - 6 14, /ws - 3 24, ye must - 10 ye - 2 such - 1 15, 0/ - 5 27, yaw - 4 to it ■— 4 31, which - 1 matters - 1 218 GOSPEL KEY WORDS Acts Acts Rule Rule 18: 17, him - 4 21: 16, certain - 1 18, after this - 1 18, day - 2 there - 1 20, ** - 4 his - 3 21, 24, their - 3 20, him - 4 24, *fea* - 5 23, there - 1 25, and - 10 all - 10 things - 1 24, and - 10 28, men - 2 26, //zem - 4 33, /wra - 4 28, and that - 10 39, which am - 7 19 : 5, Z/m - 4 a city - 7 6, his - 3 40, them - 1 14, ane - 10 22: 1, w/mc/i I make - 1 and - 7 3, which am - 7 19, men . . . it . . . a city - 7 pieces - 1 and - 10 24, man - 2 12, J/jere - 1 28, //zese sayings - 4 22, then - 10 31, /wm - 4 fellow - 2 35, image - 10 23, //zezr - 3 20: 1, /tt'm . . . //zew - 4 26, that - 4 3, there - 1 28, /ree - 1 7, aVy - 2 30, fc« - 1 10, him - 4 23: 1, and - 10 15, da;y - 2 3, //zcw - 3 20, and . . . unto you- 10 6, and - 10 26, am - 6 9, 2/jaZ were - 2 men - 1 10, him - 4 21: 1, day - 2 17, 18, /w'm - 4 5, we were - 6 19, with him - 1 8, day - 2 him - 4 one - 1 '22, then - 10 10, */*ere - 1 him - 4 11, him - 4 see thou - 10 GOSPEL KEY WORDS 219 Acts Acts Rule Rule 23: 23, him - 4 26: 21, me - 4 . 24, them . . . him - 4 23, and - 10 26, sendeth - 6 27: 1, one - 1 30, //^y had - 1 2, one - 10 31, few - 4 3, day - 2 34, fe letter - 1 him - 4 he was - 1 5, a city - 1 24: 1, «#*/* - 5 8, o/ - 7 named - 7 9, them - 4 2, fe'rn - 4 12, and 2/zef£ - 10 3, # - 4 which is - 7 5, fellow - 2 13, 2/^V - 3 7, W^tfW WS - 10 i^ence - 1 him - 4 15, her - 4 16, toward - 5 18, 19, day - 2 20, &ere - 10 20, us - 4 22, */za* - 1 22, any man's -.10 23, /w'm - 4 28, # - 4 25:4, thither - 4 33, f/rem - 10 5, me - 4 34, some - 1 15, me. - 4 35, it - 4 /mw - 10 36, 50M? - 1 -20, him - 4 40, themselves - 1 24, a/so - 10 43. Jfotr - 3 27, laid - 10 themselves - 1 26: 3, because I know - 1 into the sea -x 1 7, promise . . . G"ad - 1 44, broken pieces - 1 10, ikw - 4 28:3, fftem - 4 14, it is - 6 4, venemous - 10 17, /row - 5 10, ws - 4 18, and - 10 12, //zere - 1 them - 4 17, and - 10 from - 5 18, we - 4 '20, then - 10 19, A .- 4 220 GOSPEL KEY WORDS Acts Romans Rule Rule 28: 20, you - 4 4: 7, are - 6 23, his - 3 8, ft - 6 out of - 5 9, cometh - 6 27, their - 3 only - 10 28, that — 5 11, he had yet 12, he had . . . yet - 1 - 1 Romans 13, was - 6 1:1, to be - 6 14, be heirs - 6 4, to be - 6 15, there is - 6 7, to be - 6 16, it is - 6 19, it - 4 it might be - 6 20, even! - 7 17, even - 7 21, him - 4 5:3, so - 1 28, *te> - 3 11, so - 1 2: 13, are - 6 15, ft - 6 15, tftetr - 3 which is - 1 18, his - 1 16, it was - 7 28, ft &a/ - 5 so is - 7 29, is . . . is that - 6 was ... ft - 7 and - 10 18, judgment came - 6 3:1, is there - 1 the free gift came r- 6 &-, is - 6 6:5, in the likeness 8, rather - 10 . . . his - 5 9, */*aw */je;y - 1 6, him - 1 13, 14, ft - 6 13, as - 6 15, 16, are - 6 23, ft - 6 20, is - 6 7:2, 3, her - 3 22, w/tft/t ft - 10 4, even - 7 25, to be - 6 6, in - 5 26, /say - 10 7, ft - 6 27, ft - 6 8, was - 6 29, 30, ft he, it is - 6 10, was ordained - 7 4 : 2, whereof - 1 to be - 7 7, saying - 10 11, we - 4 GOSPEL KEY WORDS 221 Romans Romans Rule Rule 7: 12, is - 6 9: 22 his - 3 16, it is - 6 26, that - 1 18, how - 10 are - 6 8:1, there is - 1 28, it - 4 6, 7, is - 6 32, they sought it - 1 10, be . . . is - 6 10:4, is - 6 17, /wm - 1 6, from above - 10 18, ar^ . . . to be 8, even - 7 compared - 1 17, cometh - 1 20, fe same - 1 19, them that are - 1 23, fey - 1 and - 10 />0wr - 3 are - 6 13. is - 6 13, of the things - 10 15, */&em - 4 15, it were - 6 19, which is - 10 17, o/ the gospel - 10 7:1, #m - 6 18, wn'fy - 10 2, to avoid - S 19, men - 10 5, # 6e - 10 22, men - 10 6, and - 10 23, ^ow - 10 10, ^ - 6 25, doit - 7 /*er - 3 27, *'* - 4 11, her . . . his - 3 10: 7, were - 1 15, cases - 1 13, is - 6 16, % - 3 # - 4 21, being - 1 17, being, and - 10 GOSPEL KEY WORDS i Corinthians i Corinthians Rule Rule 10: 20, I say - 5 12: 17, 19, were - 6 24, wealth - 10 20, are they - 6 25, that - 1 23, members - 5 26, is - 6 23, 24, parts - 5 27, to a feast - 1 25, that - 5 28, is - 6 29, are - 6 29, mans - 1 13: 1, as - 10 33, W0M - 1 2, the gift of - 10 tilings - 2 3, the poor - 1 profit - 4 4, and - 10 11:1, am - 7 8, there be - 6 2, */7em - 4 13, is - 6 3, is - 5 14:1, gifts - 10 4, few - 3 2, unknown - 10 5, her - 3 him - 4 7, fcts - 3 3, to - 10 10, /zcr - 3 4, unknown - 10 12, is - 7 5, is - 6 15, /ter - 3 10, is - 6 17, unto you-l.you - 4 11, shall be - 5 20, */«*5 - 1 12, gtf/s - 10 21, other - 10 13, 14, unknown - 10 22, 3>ow - 4 19, 67 wry voice - 10 23, same - 10 unknown - 10 24, it - 4 21, men 0/ - 10 25, /*e /ao& - 5 22, serveth - 6 27, this - 5 23, //zose 2/za/ are - 1 28, //ia* - 10 24, awe - 1 30, are - 6 25, /w5 - 3 12: L, gtffc - 10 27, unknown - 10 3, that - 5 let it be ... by - 1 10, dtWs - 10 that - 1 12, is - 6 30, any thing - 1 13, we be - 6 33, the author - 10 GOSPEL KEY WORDS 225 i Corinthians i Corinthians Rule Rule 14: 34, they are com- 16: 12, our - 3 manded - 5 15, that - 5 15: 10, was bestowed - 1 16, us - 10 11, it were - 6 21, me - 1 14, 17, is - 6 23, 24, be - 6 20, and _ 10 21, came - 7 2 Corinthians 24, cometh - 1 1:1, our - 3 26, /ki* . . is - 1 2, be - 6 27, /wm - 4 from - 5 it is - 6 3, be - 6 34, */ws - 10 6, it is - 6 35, man - 2 7, is . . . shall ye be- 6 36, J/wm - 2 10, us - 4 37, gram - 5 11, bestowed - 1 39, is . . . //zere « 14, are - 5 fond of . . . 18, is - 1 and - 6 19, even - 7 40, J/^re are . . . is - 6 20, are - 6 glory - 5 21, is - 6 41, //jere m - 6 2:3, the joy - 5 one-. another - 10 6, is - 6 42, « - 6 was inflicted - 1 45, was made - 5 7, ought - 1 46, was - 5 him - 4 47, 48, m - 6 8, your - 3 53, must - 5 10, forgive - 5 55, 56, « - 6 it J forgave I it - 4 57, be - 6 - 5 16:2, day - 2 12, preach - 1 Goa 7 - 1 14, be - 6 3, your - 3 16, we are . . . is - 6 9, //^re are - 6 ^:1, others - 2 10, do - 5 letters - 5 9 226 GOSPEL KEY WORDS . is 2 Corinthians 3:3, forasmuch as ye are 7, and glory 9, be 11, was . 13, which 14, vail 17, is 18, even 4:6, give 8, we are 14, us 15, are 16, man 17, and 18, are 5: 1, 4, this 5, zs 6, we are 8, / say 10, done his it be 12, answer 13, # m 15, that 16, /«ra 17, 6e . . 18, are 20, you 21, to 6e 6: 1. as . . fee is with him you Rule - 10 - 10 - 5 - 6 - 6 - 1 - 5 - 6 - 10 - 10 - 7 - 4 - 6 - 5 - 10 - 6 - 1 - 6 - 6 - 10 - 10 - 3 - 6 - 10 - 6 - 5 - 4 - 6 - 6 - 10 - 6 - 10 2 Corinthians 6: 2, is 4, things 8-10, yet 11, ye 13, my 16, them 17, thing 7: 3, this . . . you 4, is 5, were 8, it were 11, what things 12, I did it 14, I made 16, things 8:3, their . . . they were 4, take upon us 5, this they did 7, thing in see 10, my 11, of it there was . . . there may be 12, it is and 13, I mean 14, /to may be a supply 15, had gathered 16, 6e Rule - 6 - 1 - 7 - 2 - 10 - 5 - 10 - 10 - 6 - 5 - 10 - 5 - 1 - 1 - 1 - 1 - 5 - 10 - 1 - 1 - 5 - 1 - 10 - 10 - 7 - 6 - 10 - 1 - 5 - 1 - 6 - 6 GOSPEL KEY WORDS 227 2 Corinthians 2 Corinthians Rule Rule 8: 18, is - 6 11:4, him - 4 19, that . . . declara- 6, be ■ - 6 tion of - 1 8, of them - 1 22, I have - 1 9, things - 1 23, any do enjuire so myself - 5 . . .he is . . . 13, are - 6 be enquired of 15, it is - 6 . . . they are 17, it - 4 . . . and - 6 19, yourselves - 10 9:5, a matter of . . . 20, of you - 5 of - 1 22, 23, am - 7 6, say - 10 24, stripes - 1 7, so let him give - 1 26, in - 5 8, is . . . things - 1 mine own - 10 10, your - 3 12: 6, now . . . to be - 10 13, your - 5 that - 5 men - 1 13, # be - 10 15, 6e - 6 18, /w'm - 1 10: 1, am - 5 walked we - 5 2, 3/0 u - 10 19, w? - 1 7, is . . . are - 7 20, £/ia£ . . . there be - 5 10, to - 3 21, and - 10 are . . . is - 6 that - 5 is - 6 13: 1, m . . . time - 1 11, wz7Z we be - 1 9, even - 7 13, 0wr - 10 14, 6 . . . A 6e - 6 o/ ?7 - 4 21, 22, is — 6 9, A - 4 30, to be - 10 13, ms - 5 2:1, there be - 6 14, ewtt — 7 230 GOSPEL KEY WORDS Colossians i Thessalonians Rule Rule 1 : 16, they be - 6 1 1, which is - 1 18, things - 1 in the - 5 19, the Father - 1 be - 6 20, I say - 10 10, even - 7 they be - 6 2 3, was - 6 21, your - 3 6, yet - 7 23, be . . . and - 10 10, are - 6 26, e?;en - 7 also - 10 27, is - 6 11, doth - 5 2:1, /or - 5 13, it - 4 6, 50 - 6 as - 1 12, him - 5 14, have - 5 15, and - 10 19, is . . . are - 6 16, days - 10 3 6, to see - 5 17, w - 5 12, men - 2 3 : 4, w/io « - 5 do - 5 11, nor . . . is - 7 4 : 1, you - 4 13, do - 5 so - 6 14, />«/ on - 5 3, raw - 7 17, do - 5 6, man - 2 19, 20, jowr - 3 any - 1 21, to anger - 22, ^owr - 23, it 4: 1, your - 6, 6* 7, who is 9, one . . . are done - 10 3 4 3 6 7 1 5 is 12, */ta* 15, 17, and : 6, do 13, ana 7 14, 15, men 23, / £ra;y £ad 24, is - 6 - 5 - 10 - 5 - 10 - 2 - 10 - 6 11, are my — 6 it - 4 12, owe - 1 28, be - 6 13, that are 16, epistle "~ 10 5 2 Thessalonians 18, 6e - 6 1 : 5, which is - 7 GOSPEL KEY WORDS 231 2 Thessalonia ns Rule 1 6, it. is - 1 11, this - 1 his - 3 2 1, kj - 5 3, that day shall not come - 5 7, wz'ZZ /e£ - 5 9, even him - 1 3 1, /ree - 1 it is - 5 2, men - 2 3, you - 4 15, /w'm - 4 16, 18, be - 6 i Timothy 1 1, which is - 1 2, m;y - 3 and - 10 4, so do - 10 5, o/ - 5 8, *s - 6 13, it - 4 15, w - 6 17, be - 6 2 : 1, and - 10 2, for - 5 3, M - 6 5, £feere is - 6 7, and - 10 3 : 1, is - 6 8, wwsf - 5 10, found - 10 11, mw5/ JteV . . .be- 5 i Timothy Rule 4:3, and command' g - 1 7, rather - 10 9, is - 6 5: 1, him - 4 and - 10 13, to be - 1 21, thee - 4 24, men - 5 25, of some - 1 6: 1, his - 3 2, them - 4 3, even - 7 7, this - 1 and it is - 6 9, into - 5 13, before - 5 14, this - 1 15, who is - 6 16, be - 6 20, and - 10 21, fo - 6 2 Timothy 1 : 2, my - 3 and -10 3, m>> - 3 9, us - 4 17, me - 4 2:4, £fe& - 10 5, yet - 7 9, even - 10 11, it is - 6 11, 12, Jwm - 4 13, yet - 7 232 GOSPEL KEY WORDS 2 Timothy Titus Rule Rule 2: 14, them - 4 3: 3, and - 10 but - 1 8, this is - 6 16, 21, and - 10 15, be - 6 24, men - 2 26, //*a* - 1 Philemon 3 : 9, men - 1 1, 2, our - 3 11, //tern - 10 9, 18, thee - 4 14, them - 4 19, it - 4 16, is - 6 25, be - 6 4: 1, thee - 4 4, /te'r - 3 Hebrews 7, m^ - 3 1:2, 3, his - 3 13, with thee . . . but - 10 8, he saith - 5 16, men - 2 is - 6 I pray God - 10 9, even - 7 17, that - 5 2: 1, //tern - 4 18, 22, me - 4 3, him - 4 be - 6 4, ^km - 4 Titus 8, that is - 10 10, 11, are - 6 1:4, mine - 3 16, him the nature of and - 10 angels - 5 12, even - 7 . . . him - S are - 6 17, his - 3 15, are . . . is - 6 pertaining - 1 16, him - 4 3:2, was faithful - 5 2:3, ^ej> 6e - 1 3, man - 2 5, to be - 5 4, maw - 1 7, shewing - 5 is - 6 9, exhort - 5 5, was - 5 and - 10 10, fte'r - 3 them - 4 17, was it - 6 things - 1 4: 1, ms - 10 3:2, &m* - 1 2, A - 4 GOSPEL KEY WORDS 233 Rule Rule 4: 4, day '- ( 2 8: 3, it is - 6 5, place - 1 5, that - 1 10, did - 5 7, covenant - 2 12, is - 6 10, is - 6 13, ar£ - 6 13, covenant - 2 14, our - 3 9:1, covenant - 2 15, w£ are, yet - 1 2, 4, was - 5 5:1, pertaining - 1 6, of God - 1 4, was - 5 7, went . . . for - 5 6, ^?/ace - 1 9, was - 6 ar^ - 6 10, which stood . . 12, 6e - 6 on them - 10 13, is - 6 12, for us - 10 14, mw - 7 15, that were - 10 6:4, it is - 6 16, 17, is - 6 6, /wm - 4 18, testament - 2 8, 10, 16, is - 6 20, w - 6 17, # - 4 23, 2'J was - 6 18, it was - 6 24, w/wV/i ar% - 7 19, /w#e - 5 10: 1, and - 10 20, even - 7 3, sacrifices there is - 5 7 : 4, was - 6 . . . made - 10 8, receiveth them - 5 4, # w - 6 11, was there - 5 6, sacrifices - 1 14, # w - 6 8, offering - 1 17, art - 6 therein - 10 19, aw - 4 2, coupled - 10 6, and - 10 3, adorning - 5 12, jow - 5 4, fe£ i£ 6e - 5 16, 2>0w - 3 ^w« /fee ornament- 7 7, /feem - 4 i Peter 8, oe ye . . .be - 6 1:3, be - 6 12. are . . . are open - 6 8, foim - 4 13, is - 6 0, even - 7 14, are ye - 6 your - 3 15, oe - 6 10, that should come 10 give - 1 17, /*er0 - 1 17, iZ is - 6 18, as - 7 21, even - 10 rtfcmtfd - 1 4:2, /its - 3 22, see that ye - 5 3, aw - 10 24, is - 6 4, /feem . . . you - 4 2:3, m - 6 10, even so -■ 7 236 GOSPEL KEY WORDS i Peter 2 Peter Ri lie Rule 4: 11, let him speak, let 2: 13, they are - 5 him do it - 5 15, f/te son - 8 14, are ye - 6 18, words - 1 15, as 5 through much - 5 16, any man suffer - 5 21, A - 4 17, is come - 6 22, is - 6 it . . . begin - 5 3:1, both - 2 be 6 4, 2/ze;y were - 10 19, to him - 10 8, is - 6 5:2, thereof - 10 11, seeing . . . ^a£ - 1 3, God's 1 persons . . . all - 10 5, of you - 1 15, £to . . . *'s - 1 10, you - 4 16, his - 3 11, 6e 6 they do - 5 13, church - 2 17, these things - 10 that is - 1 18, w - 5 you - 4 6e - 6 so doth - 5 14, be 6 i John 1:2, it - 4 2 Peter 3, is - 6 1:3, pertain - 1 9, owr - 3 8, you that ye shall 2:2, the sins of - 5 . . . be 10 13, 14, *fta* is - 10 12, them - 4 15, that are - 10 13, you - 4 16, is - 6 14, tfw's 10 19, no doubt - 10 21, as they were - 1 they went out - 5 2 : 4, 2/zera - 4 23, [but] he that ac- 5, person - 1 knowlegeth the 6, Jfrem - 4 Son hath the 8, his . . . 2/t^V - 3 Father also - 9 10, are /foy - 10 25, even - 7 13. as 1 26, things - 2 GOSPEL KEY WORDS 237 i John Revelation Rule Rule 3: 12, who - 1 1:1, it - 4 14, his - 3 3, is - 6 16, of God - 10 4, be - 6 our - 3 5, who is . . . and - 7 17, of compassion - 10 6, be - 6 21, then - 10 7, also - 10 4:3, spirit - 5 13, one - 1 10, 14, to be - 6 14, /ws - 3 5 : 6, even - 7 were - 5 12, and - 10 16, was - 5 16, which is - 10 18, I am - 6 19, and - 10 2:4, somewhat - 1 CT^M - 7 9, I &wow . . . are - 5 2 John 10, your 12, wife - 3 5 10, some 13, ww . . . is was 17, A - 1 - 7 - 6 - 4 3 John 10, them 12, men also 14, fo? . . . our - 4 1 10 6 3 18, are 19, to 6e 25, already 3: 12, which is I will write him 18, that - 6 - 10 - 10 - 7 upon - 5 - 5 Jude 4: 1, was - 10 1, and - 10 was - 6 3, you - 4 2, aw£ - 1 8, }*Z% - 10 3-7, //r£re was - 6 12, they are - 7 were . . . */^re 15, speeches - 1 were - 6 16, words - 1 8, km - 4 23, //zem - 4 ffey W£f£ - 6 24, you - 4 5 : 8, and - 10 25, 6e - 6 13, be - 6 238 GOSPEL KEY WORDS Revelation Revelation Rule Rule 5: 14, and - 10 12: 12, ye - 2 6:4, that was - 6 13, child - 1 power - 1 13:2, the feet - 5 6, see - 1 4, is - 6 11, were - 6 5, and - 10 7:4, and there were - 5 14, the means of - 10 and - 10 18, is . . . and - 10 5-8, were - 5 14:1, 3, and - 10 11, about - 5 4, being - 7 12, be - 6 9, his - 3 8:3, it - 4 12, 13, are - 6 4, which came - 10 14, one - 1 5, it - 4 19, it - 4 9:7, were - 6 20, and - 10 8, #*e teeta - 5 15:2, and - 10 9, 10, was - 6 3, are - 6 11, which is - 7 4, #&0M . . . art - 6 his - 3 16: 2, wpow - 5 12, and - 10 3, man - 1 16, 17, 19, were - 6 13, come - 1 10: 1, was - 6 14, which - 1 2, few - 3 15, «s - 6 2, /aa* - 5 18, ami - 10 3, when - 10 21, every stone - 10 8, anJ - 10 17: 5, was - 6 9, A - 4 9, is - 6 11:2, and - 10 10, ana 7 - 10 3, £ower - 1 14, are - 6 ana 7 - 10 18, c#y « - 5 8, shall lie - 1 20, thou . . . ye - 2 14, and - 10 21, *7 - 4 15, the kingdoms - 5 22, he be - 10 12:5, to - 5 19:2, 9, are - 6 6, and - 10 10, thou do it - 1 GOSPEL KEY WORDS 239 Revelation Revelation Rule Rule 19: 11, was - 6 21: 18, was - 6 12, were - 6 19, were . . . was - 6 13, was - 6 21, were . . . was - 6 14, which were - 10 23, is - 6 16, his - 3 27, whatsoever . . . 18, men - 1 maketh - 10 both - 5 22: 2, was there - 6 21, sword - 5 manner of . . . 20:4, / saw - 5 and - 10 his - 3 were - 6 5, 6, 8, is - 6 4, shall be - 5 10, are - 6 6, are - 6 12, f/*e &<96>& - 5 7, is - 6 21:3, and be - 5 8, them - 4 11, was - 6 9, thou do it - 1 12, and - 10 12, is - 6 the names - 5 14, 15, are - 6 17, and - 10 16, and - 10 according to - 1 19, from - 5 18, o/ - 1 21, be - 6 Deacidified using the Bookkeeper process Neutralizing agent: Magnesium Oxide Treatment Date: June 2005 PreservationTechnoloqies A WORLD LEADER , N paper PRESERVATION '11 Thomson P;k- Cranberry Township, PA 1606B (724)779-2111 LIBRARY OF CONGRESS II II II 014 383 752 A