My Redeemer > Bible > Lexicon > C - F
Matt. 6:25 care (worry, effort), merimnao; Strong #3309: From merizo, "divide in parts". The word suggests a distraction, a preoccupation with things that cause anxiety, tension and pressure. Jesus speaks against worry and anxiety given the vigilant watch of a heavenly Father who is always seeing to our daily needs.
Exod. 23:14 celebrate a feast, chagag; Strong #2287; Celebrate, keep a feast, dance, gather to rejoice and celebrate. This verb appears 15 times. It's translated as "making a feast" in I Sam. 30:16 (see also Psa. 42:4). An important derivative is chag, "feast", which refers especially to the seven feasts GOD gave to Israel. The name "Haggai" comes from chagag and means, "the festive" or "he who celebrates". The Old Testament abounds in feasts and celebrations ordained by GOD and which contribute to human happiness.
Amos 9:6 chambers (KJV-stories), ma'alah; Strong #4609: Steps, stairs, stories. This substantive occurs 45 times and comes from the verb 'alah, which means "to ascend" or "to climb". It's often translated as "steps" (see I Ki. 10:19). In II Kings 20:9-11 ma'alah has the significance of "steps", referring to the ten degrees that the shade receded on the king's sundial. There are 15 psalms called "ascending or gradual chants" (Psa. 120-134), which were probably intoned by the Levites while their climbed the steps of the temple. In this reference, Jehovah constructed his stairs in heaven, a representation of the immense palace through which he moved.
Jer. 10:24 chastise (KJV-correct), yasar; Strong #3256: To correct, instruct, or reform someone. This verb refers to the discipline and correction necessary for moral training. Moses said to Israel in Deuteronomy 8:5 that "as a man chastises his son, thus Jehovah your GOD chastises you". Some individuals can't be corrected solely through words (Prov. 29:19). Yasar occasionally implies severe measures, such as the use of whips (I Ki. 12:11), or techniques of teaching, as in the case of the musical director who instructed the Levite musicians (I Chron. 15:22). From yasar is derived the substantive musar, which means "instruction".
Exod. 25:18 cherubims, keruvim, plural of keruv; Strong #3742: A celestial being who is represented by gold sculpted figures over the Ark of the Covenant. The word Keruv could be related to an Akkadian verb that means "bless, praise, worship". Keruvim is mentioned some 90 times in the Old Testament, in Genesis, Exodus, Numbers, I and II Samuel, I and II Kings, I and II Chronicles, Psalms, Isaiah, and especially in Ezekiel (more than 30 times). The Keruvim were evident from Adam until the times of Ezekiel. See their description in Ezekiel 10. The idea that keruv means "guardian angel" persists (Ezek. 28:14). A keruv protects, as is affirmed in Exodus 25:20. (Compare the two angels, one in front of the other, who covered and sheltered the LORD of glory while his body lay in the sepulcher, John 20:12.)
I Kings 11:34 chose, bachar; Strong #977: To choose, select, elect; to opt for something or someone in particular. Bachar describes the type of election that is made when one examines more than one thing or person in order to select one (or a few). Bachar is employed fundamentally to emphasize that GOD makes significant elections. In this case, GOD chose David to be ruler over Israel. The divine right to choose whomever he likes is well established in the Scripture. He chose Abraham to be a pioneer, Moses to instruct, Israel to bring salvation to the world, and he chose the believers from before the beginning of the world (Eph. 1:4).
I Pet. 2:9 chosen, eklektos; Strong #1588: Compare "eclectic". From ek, "out of", and lego, "gather, join". The word designates someone who has been selected to do something or receive a special privilege. It describes Christ as the Messiah chosen by GOD (Luke 23:35), the angels as messengers from heaven (I Tim. 5:21), and the believers as recipients of GOD's favor (Matt. 24:22; Rom. 8:33; Col. 3:12). The New Testament identifies GOD's grace as the source of election.
II Tim. 4:22 Christ, Christos; Strong #5547: The Anointed. The words is derived from the verb chrio, "to anoint", and refers to the rites of consecration of a priest or king. Christos is a translation of the Hebrew Mashiyach, "Messiah". Unfortunately, the literal transcription of Christos into English, with the resultant word "Christ", deprives the word of much of its significance. It would be better to translate Christos in all cases as "the Anointed" or "the Messiah", which denotes a title. "Jesus Christ", truly, signifies Jesus the Messiah, or Jesus the Anointed, and emphasizes the fact that the man Jesus was the Anointed of GOD, the promised Messiah.
Acts 8:1 Church, ecclesia; Strong #1577: It was used in secular Greek to refer to an assembly of citizens and, in the Septuagint, for the congregation of Israel. The New Testament uses the word in the first sense in 19:32,39,41, and in the second sense, in 7:38; and Hebrews 2:12. The dominant usage in the New Testament describes an assembly or company of citizens in the following forms: 1) the total Christian body; 2) a local church integrated by a group of Christians who gather to worship, share with each other and for teaching: 3) the churches of a district. Other terms that are linked to the concept of Church are "spiritual house", "chosen lineage" and "people of GOD". (See "ecclesiastic"). The survival of the Christian church in the face of all its opposers is assured in the words of Jesus that we read in Matthew 16:18: "Upon this rock I will build my church; and the gates of Hell will not prevail against it".
Psalm 47:1 clap, taqa'; Strong #8628: Applaud, make noise, sound (trumpets), beat, resound. This verb appears more than 65 times. "Beat" could be the nearest definition if only one word is used. "Sound" would also be another possibility. Taqa' describes putting up a tent or striking a key. This is probably due to the strike of a hammer, which is used in both chores. In other references, taqa' describes the sound of a trumpet or the sound of an alarm. Therefore, taqa' indicates energy and enthusiasm. Here all the nations are commanded to applaud and triumphantly acclaim GOD. Formal religion tries to discourage this type of worship, although GOD has created the human being with the perhaps instinctive need to applaud and cry out when a triumph is experienced.
Matt. 5:8 clean, katharos; Strong #2513: Without stain, clean, pure, uncontaminated. The word describes physical cleanliness (Matt. 23:26; 27:59); ceremonial purity (Luke 11:41; Rom. 14:20); and ethical purity (John 13:10; Acts 18:6). Sin contaminates and corrupts, but the blood of Jesus cleanses of all sin.
Num. 14:18 clear, naqah; Strong #5352: to free of guilt, absolve, cleanse, exempt, free: it also speaks of emptying the contents of something. This verb originally could have signified "emptying a cup or glass", but its sense evolved, and came to denote "dismissing every charge" against someone, absolving or cleansing of all guilt. The majority of the 40 references to naqah suggest cleansing or declaration of innocence. The adjective naqi means "innocent, impeccable, absolved". Naqi appears 42 times and refers to innocent people, innocent blood and all those who are exempt from a vow.
Exod. 19:20 climbed, 'alah; Strong #5927: Ascend, climb, raise oneself. This verb appears more than 800 times in the Old Testament. Beyond the obvious meaning of "climb", 'alah can mean "raise" or "offer" when it refers to sacrifices. Even more, the entire burnt offering is called 'olah because the smoke of the offerings ascends to heaven. In Psalms 24:3 'alah refers to the ascension of the righteous to GOD's holy mountain. 'Alah is also the root of the word 'aliyah, "ascension" or "climb", which especially alludes to the ascension to Zion, or Israel's return from the Diaspora. Finally, 'alah is the root of 'elyon (the Most High), part of the divine title 'El 'Elyon (GOD Almighty).
Heb. 11:9 co-heirs, sunkleronomos; Strong #4789: From sun, "with", klero, "an amount", and nemomai, "to have". The word refers to a co-participation, co-heir, partaker of an inheritance, one who receives much alongside another.
Psalm 23:4 comfort, nacham; Strong #5162: Console, extend compassion, lament with someone who suffers, repent. Originally, Nacham could have referred to "breathing deeply due to an intense emotion". In some references this word is translated or holds the idea of repentance, since pain gives place to bloodcurdling laments. In its sense of consolation, nacham describes not casual sympathy, but rather a profound empathy. It would be like saying that "he cries with those who cry" or "he laments with those who lament". From nacham is derived "Nahum" ("Consoler") and "Nehemiah" ("Consolation of Jehovah").
John 15:26 Comforter, parakletos; Strong #3875: From para, "next to", and kaleo, "to call"; thus arises the concept: Called to be at our side. The word identifies an intercessor, comforter, helper, advocate, counsellor. In non-biblical literature, parakletos designated a lawyer who was present in court to represent another. The Holy Spirit guides the believers to a better understanding of the truths of the gospel. Beyond being a helper and guide, he gives the strength to bear the hostility of human systems.
I Cor. 15:23 coming, parousia; Strong #3952: This term, which designates the second coming of Jesus, was never used to describe his first coming. Parousia, originally, was utilized to refer to the visit of a person of high rank, especially a king. It supposed a permanent presence from the moment in which it takes place. The glorified arrival of the Messiah will be followed by his eternal presence with his glorified people.
Psalm 119:35 commandments, mitsvah, the plural is mitsvot; Strong #4687: Ordinance, regulation, precept or law. A charge, order or directive. Mitsvah derives from the verb tsavah, "to command, designate or make a charge" of something. Tsavah may have implied "to engrave or record" orders, since one of its derivatives (tsiyon) signifies "signal" (Ezek. 39:15). GOD engraved the commandments that he gave to Israel on tablets of stone. Mitzvah appears 180 times in the Old Testament: 43 times in Deuteronomy and 22 in Psalm 119, thus honoring the multifaceted commandments of GOD for his servants. Although mitsvah sometimes designates the orders of a "king" (II Chron. 9:14), it regularly refers to the divine commandments. The term Bar Mitsvah ("Son of the Commandment") marks the coming of age of a young Jewish youth who accepts his duties according to the Law of Moses.
Psalm 119:15 commandments, piqud; Strong #6490: A precept, statute or mandate. Something authorized or designated by GOD. This word comes from the verb paqad, which says "to designate, supervise, situate or register". The verb has the sense of "to count" or "enumerate" the personal charges or loads (those for which someone is responsible). Piqud appears 24 times, always in the Psalms (21 of them in Psalm 119, the rest in 19:8; 103:18; 117:7). The divine piqudim are his numbered statutes, mandates, precepts, and the authorized relation of his commandments.
Prov. 16:3 commend (KJV-commit), galal; Strong #1556: To roll, coil, remove. In Genesis 29:3 galal refers to rolling a stone from the mouth of a well. In Joshua 5:9 the shame of Egypt is rolled away from Israel. In this text the reader is encouraged to "roll" his works into GOD's care (see also Psalm 37:5). The image is that of a camel that bears a heavy burden. When the load has to be removed, the camel kneels down and lays on his side so that it can be rolled off his back. Several words are derived from galal, among them we find: galgal ("roll" or "whirlwind"), galil (Galilee, literally "circuit" or "district"), gulgolet (Golgotha, "skull" or "head") and megillah ("parchment" or "roll").
Rom. 1:11 communicate, metadidomai; Strong #3330: to give, to comport, to impart, to distribute, to concede. The word implies liberality or generosity. It is used to exhort those who have two tunics to help those who have none (Luke 3:11); to encourage the people to give with overflowing joy (Rom. 12:8); and to encourage them to work hard, in order to give to those who are in need (Eph. 4:28).
Acts 2:42 communion (KJV-breaking of bread), koinonia; Strong #2842: To share, unity, a close association, participation; a society, communion, companionship, help by contribution, brotherhood. The koinonia is a unity produced by the Holy Spirit. In the koinonia, the individual maintains intimate relations of companionship with the rest of the Christian society. The koinonia firmly unites the believers to the LORD Jesus and to each other.
Psalm 119:63 Companion, chaber; Strong #2270: A friend, accompanist or partner. Someone who has been "united" or joined with another person. Chaber comes from the verb chabar, which means "to join, have communion, or associate with". The plural chaberim refers to "friendships" that are closely united in love or a common purpose. In this reference the psalmist asserts that "I am a friend of all those who reverence the LORD", or said another way: "Any friend of GOD is my friend".
Matt. 14:14 compassion, splanchnizomai; Strong #4697: Feeling moved with profound compassion or pity. The Greeks considered the bowels (splanchna) as the place from which strong and powerful emotions originated. For the Hebrews splanchna was the place from which tender mercies and feelings of affection, compassion, sympathy and pity arose. No less than six of Jesus' miracles were direct consequences of his compassion.
II Thes. 3:4 confidence, peitho; Strong #3982: Derived from the verb "to trust" that as an intransitive means to be convinced, be confident, have inner certainty, trust (Rom. 2:19; II Cor. 2:3). In its transitive usage it means to prevail, persuade, induce a change of mind through the use of arguments (Acts 18:4; 19:8,26; II Cor. 5:11).
Deut. 33:12 confident (KJV-in safety), betach; Strong #983: Security, confidence, in peach, confident; the state of confidence and security that belongs to those who trust and rest in the LORD. Betach appears more than 40 times in the Old Testament and generally is translated as "confident", "secure" or "confidently". From betach comes bittachon, which means "confidence" or "hope".
Mark 16:20 confirming, bebaioo; Strong #950: To make firm, establish, secure, corroborate, guarantee. The miracles that accompanied the disciples' preaching confirmed to the people that the messengers were speaking the truth; that GOD was responding to their messages with supernatural phenomena and that a new dispensation - the age of grace - had come to the world.
Rom. 12:2 conform, suschematizo; Strong #4964: Compare "scheme" and "schematic". It refers to conforming oneself to an exterior mode or appearance, accommodating oneself to a model or design. Suschematizo appears only one other time in the New Testament, in I Peter 1:14, where it describes those who conform to worldly desires. Even apparent or superficial conformity to the system of this world, or any accommodation to its ways, would be fatal for the Christian life.
Josh 22:17 congregation 'edah; Strong #5712: Assembly, multitude, family, company. 'Edah is from the verb ya'ad, "to designate", which implies a group gathered by design or mutual accord. The word appears more than 140 times in the Old Testament and generally refers to the congregation of Israel.
Lev. 16:17 congregation, qahal; Strong #6951: A congregation, assembly, company; a multitude that has been "called to join together or congregate". The verb qahal, which means "to convoke, call to a gathering, reune in assemble or call to gather together" is applied to all the congregation of Israel around 30 times in Exodus, Leviticus, Numbers and Deuteronomy. Although the people included a human group or nation, it was also a spiritual congregation. The New Testament uses the word ekklesia (congregation) to express the same idea. Ekklesia is translated as "church", but "assembly" or "congregation" would be a better translation. In that way, GOD's dealings with his qahal in the Old Testament prefigures his dealings with his ekklesia in the New Testament. Thus we encounter the oldest model of congregational life in the "church" of the desert.
Heb. 11:3 constituted (KJV-framed), katartizo; Strong #2675: Arrange, put into order, equip, adjust, complete what is lacking, make ready, prepare. The word is a combination of kata, "down", "under", and artios, "complete", "adjusted". It is used to refer to the disciples when they mended their nets (Matt. 4:21), and when the restoration of a fallen brother is spoken of (Heb. 13:21).
II Cor. 5:14 constrain, sunecho; Strong #4912: From sun, "next to", and echo, "to sustain"; thus, "to sustain next to", or "to grasp tightly". The word describes a person who is afflicted with several infirmities and pains (Luke 4:38) or paralyzed by fear (Luke 8:37), to the multitudes that surround Christ (Luke 8:45), an army that approaches Jerusalem (Luke 19:43), soldiers arresting Jesus and retaining him by force (Luke 22:63). In each use of the word, there is a sense of urgency, a tight grasp that keeps someone from escaping. The love of Christ doesn't allow room for any other alternatives, except to dedicate our lives to Him.
Zech. 6:13 counsel, 'etsah; Strong #6098: Instruction, plan, warning or intention. This substantive comes from the verb ya'ats, which means "to instruct or counsel". 'Etsah is found some 85 times, and refers to the counsel of GOD (Psa. 73:24; Jer. 32:19), to that of a true friend or a group of wise persons (II Chron. 10:8; Prov. 27:9). The superiority of the divine counsel is shown in Psalm 33:11: "The counsel of Jehovah will remain forever". This passage refers, ultimately, to the LORD Jesus, which will be seated as King and Priest upon his throne. A counsel of peace (an accord, plan or proposal that results in well-being) will preside over his royal and priestly functions. Some day, thanks to the divine plan or counsel, all powers will be granted to the Messiah.
Prov. 4:13 counsel (KJV-instruction), musar; Strong #4148: Correction, punishment, instruction, and discipline. An admonition, reprimand or warning. Musar comes from the verb yasar, which means "to reform, chastise, discipline or instruct". Musar appears 50 times in the Old Testament. 30 of these are in Proverbs. Musar is a term sufficiently full to include verbal and physical punishment (1:3; 22:15). Isaiah 53:5 declared, "...the chastisement of our peace was upon him, and by his wounds we were healed". In Proverbs 3:11 we are urged to neither despise the punishment of Jehovah, nor be weary of his correction. An evil person could have died for lack of instruction (Prov. 5:23). Thus musar includes all the forms of discipline that are supposed to lead us to a transformed life.
Phil. 1:16 contention, eritheia; Strong #2052: A word that, after denoting honorable work came to suggest dishonorable intrigue. Originally, it designated a follower or laborer and, later, to anyone who worked for remuneration, for salary. Later, Eritheia described a person only interested in his own well-being, susceptible to being bribed, ambitious, stubborn, in search only of promotional opportunities . thus, its significance evolved toward designating a political elector, a divisive and factious spirit that uses any method to gain followers.
Gen. 15:6 counted, chashab; Strong #2803: to think, recognize, put together, calculate, imagine, impute, take account of; gather one's thoughts, make just, advise, plan, produce something in the mind, invent. This verb is normally the equivalent of "to think", but it also transmits the sense of the verb, "to count". Chashab is the connection of a great amount of elements that allows a conclusion to be obtained based upon a full panorama. In this verse, GOD evaluates everything that Abraham's faith signifies, and on analyzing it, determines that it equals righteousness.
Rom. 4:3 counted, logidzomai; Strong #3049: Compare "logistic" and "logarithm". Numerically, to count, compute, calculate, add up. Metaphorically, to consider, recognize, reason, judge, evaluate, value. Logidzomai finishes a thought, judges subjects, draws logical conclusions, decides results, and puts each action in a position to be debited or credited!
Acts 4:31 courage (KJV-boldness), parrhesia; Strong #3954: Boldness to speak, expression without reserve, liberty of speech, with frankness, candor, enthusiastic valor, the opposite of cowardliness, timidity or fear. Here it denotes a divine gift that ordinary, not professional, people receive, who exhibit spiritual power and authority. It refers also to a clear presentation of the gospel that isn't ambiguous or unintelligible. Perrhesia doesn't constitute a human quality, but a result of receiving the fullness of the Holy Spirit.
Gen.17:7 covenant , berit; Strong #1285: A pact, alliance, treaty, accord, promise, deposit. This is one of the most important theological words in the Bible. It appears more than 250 times in the Old Testament. A berit could be made between individuals, between a king and his people or between GOD and his people. Here GOD's irrevocable promise is that the LORD will be GOD of Abraham and his descendants forever. This is the great provision of the covenant with Abraham, the cornerstone of GOD's eternal relationship with Israel, a truth confirmed by David (II Sam. 7:24), by the LORD himself (Jer. 33:24-26), and by Paul (Rom. 9:4; 11:2,29). All the biblical promises are based upon this glorious declaration.
Mark 14:24 covenant (KJV-testament), diatheke; Strong #1242: A will, a testament, a covenant, contract, a plan in which two persons or groups are in accord and subscribe. If rather the word can mean an accord between two parties, each one accepting mutual obligations, more often it means a declaration of one person's will. In the Bible, GOD is the one who takes the initiative, makes the conditions and defines, like a decree, a declaration of purposes. GOD made covenants with Noah, Abraham, Moses and Israel. In the New Testament, Jesus ratified a new covenant with his death on the cross, which in Hebrews 7:22 is called "a greater covenant".
Gen.1:1 created, bara; Strong #1254: To form, make, produce, create. This verb originally included the idea of "to carve" or "to delete"; this concept is even expressed through the verb form that we encounter in Joshua 17:18, which means "to knock down" trees in order to prepare the land for farming. This suggests that creating is similar to sculpting. Therefore, "bara" is the appropriate word to describe the process of creating something from nothing like molding something that exists to create something new, which God did to create man from the dust of the earth. God is always the subject of the word "bara" in its common form; creation is, therefore, a divine attribute.
Rev. 5:13 created thing (KJV-creature), ktisma; Strong #2938: The created thing, formation, product, founded thing. In the non-biblical Greek, the word describes the foundation of a city, its edification, and later, its colonization. The word comes from ktizo, "to build". Ktisma refers to the component parts of the creation. The Creator called each one of the parts into existence. In verse 13, the creatures of heaven, as well as on earth, exist only to glorify GOD and the Lamb of GOD.
Col. 1:15 creation, kitisis; Strong #2937: A new formation, constituting, founding, establishing something new. The word is employed to denote both things: the act of creating and the product of the creative act. Salvation gives a person the state and condition of being, new creation or creature (II Cor. 5:17; Gal. 6:15.
Eph. 2:10 creation, poiema; Strong #4161: From the verb poieo, "to make". (Compare "poem" and "poetry".) The word designates a manufactured product, a design produced by an artisan. Poiema emphasizes GOD as Master Designer, in the universe as his creation (Rom. 1:20), and in the redeemed believer, as his new creation (Eph. 2:10). Before our conversion, our lives had no rhyme or reason. Conversion brings us equilibrium, symmetry and order. We are GOD's poem, his work of art.
Rom. 16:20 crush, suntribo; Strong #4937: To run over, break in pieces, destroy, grind, smash, crush. This declaration in verse 20 alludes to Gen. 3:15. Our victory is a continuation of Christ's victory, when he crushed the head of the serpent at Calvary. Suntribo points as much toward present victories over the powers of darkness, as toward the final destruction of Satan's kingdom in the Second Coming of Christ.
Jer. 33:3 cry out (KJV-call), qara'; Strong #7121: To call to someone, exclaim, address someone, to cry out, proclaim or unburden oneself. Qara' often describes crying out to call someone's attention (Is. 58:1), or invoking the LORD or his holy name. (See Is. 55:6; Joel 2:32.) Sometimes qara' signifies "to name something", that is, calling it by its name, as GOD did when he called the light day and the darkness night (Gen. 1:5). In a similar way, qara' implies giving a name to places, feast days or children; for example, Leah praised the LORD for the birth of her son and gave him the name of Judah (Gen. 29:35). Compare Genesis 21:31; Esther 9:26. Qara' appears more than 700 times in the Scriptures.
Luke 13:4 more culpable (KJV-greater sinners), opheiletes; Strong #3781: A debtor, one who has a moral obligation, an offender, a delinquent, a moral transgressor. The concept of debt comes from this sequence: we are morally obligated to live a life free of violations of the commandments of GOD; by failing in our conduct we are converted into transgressors, delinquents and debtors to divine justice.
I Cor. 3:19 cunning (KJV-craftiness); panourgia; Strong #3834: fickle skill, astute craftiness, sophisticated wheedling, deceitful scheme, arrogant sagacity and sly arrogance. It is used only 5 times in the New Testament and refers to Satan's deception of Eve (II Cor. 11:3); to the Pharisees' attempt to entrap Jesus (Luke 20:23); to the deception of false teachers (Eph. 4:14); to the self-deceit of the wise of this world (I Cor. 3:19); and to the improper method of presenting the gospel (II Cor. 4:2).
Luke 13:32 cures, iasis; Strong #2392: The act of healing, or curing the sick. Iasis is similar to iaomai, "to heal", and iatros, "a doctor". By the 2nd century B.C., iasis included bodily healing, forgiveness of sins and deliverance from demonic possession. The gospel completely delivers the person.
II Tim. 3:1 dangerous (KJV-perilous), chalepos; Strong #5467: Rough, savage, difficult, painful, fierce, harmful, harsh treatment. The word describes a society deprived of virtue but abundant with vices.
John 12:46 darkness, scotia; Strong #4653: Clouds, gloominess, evil, sin, obscurity, night, ignorance, moral depravity. The New Testament uses the word especially in a metaphorical sense, by referring to the ignorance of divine truth, the sinful nature of the human being, the total absence of light and a lack of spiritual perception. Light is equivalent to happiness. Scotia, like spiritual darkness, basically describes all the earthly or demonic things that are enemies of GOD.
Luke 11:35 darkness, skotos; Strong #4655: From the root ska, "to cover". The word is used literally to designate physical obscurity and, metaphorically, spiritual, moral and intellectual darkness or confusion. Darkness suggests error, ignorance, disobedience, voluntary blindness and rebellion. Darkness represents an evil system, absolutely opposed to the light.
Zeph. 1:7 Day, yom; Strong #3117: the daytime period or that which takes place in a lapse of 24 hours, that is, a sunrise and a dusk. It also refers to a period of specific time. Yom is mentioned more than 2,200 times. This word contains a variety of meanings. We encounter it for the first time in Genesis 1:5, where GOD calls the light "day". The rest of the verse shows that the day is not only the period of daylight, but also the lapse that occurs between nightfall and morning. (As GOD placed nightfall before the dawn throughout the entire week of creation, the Jewish day begins at the setting of the sun.) Yom can represent a period of time or the occasion upon which something of special importance occurs. "Day of difficulty" (Zeph. 1:15), rather, a troublesome day. In Genesis 3:5 and Isaiah 12:4, yom alludes to a future indeterminate time. Yom Yahweh ("Day of Jehovah") can refer to a time when GOD is revealed through supernatural events and the divine judgment. "The Day of Jehovah" can also designate the return of the LORD Jesus to judge and rule the world.
Psalm 112:1 delighted, chafets; Strong #2654: Delights in something; derives pleasure from something; kneels or inclines toward; appreciation; have a favorable disposition toward someone; to love or desire. From chafets comes the substantive chefets, which means "pleasure" or "delight". A very well known biblical name, derived from this word, is "Hephzi-bah" (which literally says "My delight is in it"), prophetic way of designating the land of Israel (Is. 62:4), because GOD will find delight in the land and in its people, that is, they will be to his liking. Here the blessed individual finds GOD's commandments delightful, attractive, pleasant, likeable and desirable.
Luke 23:25 delivered, paradidomi; Strong #3860: From para, "along", and didomi, "to give". The word is very common in the New Testament and is used in several ways; it generally reflects the significance of the root of giving or handing over. It's used in the sense of passing something to another (Matt. 25:14; Luke 4:6); to commend or recommend (Acts 15:40; I Pet. 2:23); taking to prison or judgment (Matt. 4:12; II Pet. 2:4); to betray (Matt. 10:4; Mark 13:12); transmit, like traditions (Mark 7:13; Acts 6:14), permit (Mark 4:29).
Matt. 13:17 desired, epithumeo; Strong #1937: Fix one's heart on something, yearn, covet, greatly desire, be passionate for something. The word stresses the intensity of the desire, rather than the desired object. It describes two things: good and evil desires.
Amos 2:4 despised, ma'as; Strong #3988: To reject, renege, refuse, abominate, abhor, disdain, hate, be indifferent. This verb appears 75 times. It represents the opposite of choosing something, which implies rejection, aversion or abandonment of something. Ma'as is translated as "discard" in Psalm 118:22, to refer to the stone that the builders reject. Ma'as also appears in I Samuel 8:7, where the people rejected GOD (compare the use of ma'as in I Sam. 16:,17; Is. 5:24; Ezek. 20:16; Hos. 4:6). In this passage, the citizens of Jerusalem despise the written instructions of GOD.
Matt. 10:1 disciples, mathetes; Strong #3101: From the verb manthano, "learn", whose root math suggests thinking with effort. A disciple is one who learns, who follows the master and his teachings. The word was primarily used about the twelve, and later became a reference to all Christians.
Jer. 5:6 disloyalties (KJV-backslidings), meshubah; Strong #4878: Turn around, separate oneself, desert, infidelity, apostasy, disloyalty; revert to falling, backslide. This substantive is found 12 times in the Old Testament and nine appear in Jeremiah alone. The other three references are Proverbs 1:32; Hosea 11:7; 14:4. Its root is shub, a verb that means "to turn, return or repent". If repentance implies "turning", apostasy reflects "separating oneself" or "turning one's back" to GOD. GOD mercifully invites the apostate in Jeremiah 3:12,15,22. In this final verse, GOD considers apostasy as a condition that requires healing.
I Cor. 9:15 dispel (KJV-make void), kenoo; Strong #2758: To demolish, neutralize, vacate, annul, leave vacant, totally despoil, reduce to nothing. The word is used in connection with the incarnation of Christ, in Philippians 2:7, where it describes him relinquishing the glories that accompanied his deity, but not the deity itself.
Acts 11:12 doubt, diakrino; Strong #1252: It has two definitions: 1) To get to the bottom of a matter; to decide between two or more alternatives, make a distinction; separate two components, elements or factors; submit a decision; carefully evaluate. 2) The word also connotes a conflict within oneself, in the sense of vacillating, having distrust, doubting, having trouble making decisions, or being caught between hope and fear. Such is the use in this passage.
Joel 2:28 dreams, chalom; Strong #2472: A dream or vision in the night. The root of this substantive is the verb chalam, which means "to sleep". In Scripture several types of dreams are mentioned, from those that are a product of the imagination, to those that serve as a vehicle for divine communication with a person (compare Eccl. 5:3 and Gen. 20:6; see also "false dreams" in Jer. 23:32). Many biblical figures, such as Jacob, Laban, Pharaoh, Solomon and Nebuchadnezzar, are known in part for their dreams (see I Ki. 3:5; Dan. 2:1). Joseph and Daniel are biblical champions of revelation through their dreams. Each one experienced, not only his own dreams, but also interpreted those of others.
Ezek. 21:2 drop word, nataph; Strong #5197: To pour out like water, to make drizzle, flow, gush out, distill. This verb appears 18 times and refers to the drizzling or flowing of water, rain, snow, myrrh, wine and words, particularly prophetic words. Here nataph is literally translated. In Micah 2:6,11 nataph means "to prophesy" or "allow your words to flow".
Jer. 42:17 dwell (KJV-sojourn), gur; Strong #1481: To remain in some place, to reside temporarily, inhabit as a foreigner among other people, to be a foreign guest in a determined land. Gur signifies having a status of temporary residence. Here Jeremiah warns his compatriots to avoid the plan to temporarily live in Egypt, because it would bring tragic failure. From gur comes the substantive ger, which means "foreigner, stranger or foreign resident". This word appears about 90 times, principally in the Law of Moses, where GOD repeatedly emphasizes the rights of the resident "strangers". Exodus 23:9 indicates the sympathy that his people should feel toward those who dwell as strangers in their land. Notice the instructions and humble words of David in I Chronicles 29:15.
II Cor. 1:22 earnest, arrabon; Strong #728: A commercial term that speaks of paying money as a guarantee, a portion of the purchase price advanced as an initial payment. Arrabon constitutes the first advance, which guarantees full possession when the full amount is paid some time later. Sometimes this transaction is called "earnest money", "a promise", "a deposit", "a guarantee". Arrabon describes the Holy Spirit as the promise of our future joy and blessings in heaven. The Holy Spirit gives us an advance proof or guarantee of the things that will come later.
Exod. 32:13 earth (KJV-land), 'eretz; Strong #776: Land, terrain, soil. This substantive is in the Old Testament more than 2,500 times. Its fuller significance refers to the entire planet, especially to the emerged earth, as in Genesis 1:1,10. Less specifically, it refers to any terrain in particular; 'eretz mitzraim is the land of Egypt, 'artzot (the plural form) goyim are the lands of the Gentiles, and so on. Its most specific use concerns the "land of Israel", 'eretz Yisrael, the promised land. The promises of GOD about the land of Israel are emphasized throughout the Old Testament.
Matt. 11:30 easy, chrestos; Strong #5543: From the verb chraomai, "to use". The word denotes that which is useful, pleasing, good, comfortable, convenient and serviceable. The legalistic religious system was a severe burden, but service to Christ doesn't anger because it's built upon a personal relationship with GOD through the Holy Spirit who dwells in us.
Heb. 4:12 effective (KJV-powerful), energes; Strong #1756: Comparable in significance to the word "energetic", which is derived from this word. Energes, only used here and in I Corinthians 16:9 and Philemon 6, refers to something in action, active and effective. It is the opposite of argos, "idle", "inactive", "ineffective".
I Tim. 6:16 empire (KJV-power), kratos; Strong #2904: Dominion, strength, manifest power. The word especially signifies strength that is exercised, power that is effectively demonstrated by a government authority. (Compare "theocracy", "aristocracy", "democracy".) Although this word kratos, "empire" is used in Hebrews 2:14 to speak of the evil power of the devil, kratos refers principally to GOD's kingdom of authority, dominion and majesty.
II Thes. 1:4 endure, anechomai; Strong #430: From ana, "above", and echo, "to sustain". The word holds the idea of persevering, tolerating, conviction, withstanding, staying standing and not losing courage when one is under pressure.
Hab. 3:18 enjoy (KJV-joy), gil; Strong #1523: To rejoice, be happy or joyful. Gil holds the idea of "dancing or jumping for joy", since the word originally meant "to turn around rapidly". This reflects exactly the opposite of the theory that the biblical concept of joy represents only an internal feeling of quietude and well-being. GOD dances joyfully for Jerusalem and his people (Is. 65:19; Zeph. 3:17). The righteous Messiah rejoices in the divine salvation with such intensity that the psalmist can't find words to describe it (Psa. 21:1). In time, the redeemed children will rejoice for their King, worship him with dances, instruments and songs (Psa. 149:2,3). Although all was evil in the world that surrounded Habakkuk, the prophet leapt joyfully for his communion with Jehovah.
Exod. 35:27 ephod, 'ephod; Strong #646: Ephod, a ceremonial chalice or tunic, a priestly vestment that probably extended from the shoulders to the waist. An extended part, called "the mantle of the ephod", that was joined to the greater part, had a piece that reached to the ankles. The ephod was stitched with a rich ornamentation and decorated with a chestpiece that exhibited several precious stones. It would be sewn, in a very complicated way, with linen cloth. It also had a woven belt and two gold chains that served to secure two onyx stones with the names of the tribes of Israel. The breastplate itself held 12 precious stones that represented the 12 tribes of Israel. In this way, the high priest carried over his heart the names and concerns of the 12 families of Israel.
Acts 24:4 equity (KJV-clemency), epiekeia; Strong #1932: Grace, gentleness, clemency, moderation, reasonable good sense, easiness, justice, goodness, indulgence, what is correct or adequate. In II Corinthians 10:1, epiekeia designates an attribute of GOD. Here it is an appelation for Felix, to show his own good sense in his high official position. The Christians could appear epiekeia, in virtue of their divine calling.
Rev. 14:6 eternal, aionios; Strong #166: Compare eon. Perpetual, invariable, of unlimited duration, eternal, longevity, without end. The word can refer to that which has no beginning or end (Rom. 16:26; Heb. 9:14); without beginning (Rom. 16:15; II Tim. 1:9); without end (Luke 16:9; II Cor. 5:1; Rev. 14:6).
James 4:10 exalt (KJV-lift up), hupsoo; Strong #5312: Related to the substantive hupsos, "high", the verb signifies to raise or lift up. It is used in the literal sense (John 3:14; 8:28; 12:32,34), figurative, when it speaks of the spiritual privileges given to a city (Matt. 11:23; Luke 10:15); and metaphorical, when it indicates exalting or placing high (Acts 2:33; 5:31; 13:17). The Bible warns us that if we exalt ourselves, it will give place to an unfortunate fall; but if we humble ourselves, this will exalt us in this world and the one to come.
Phil. 2:9 highly exalted, huperupsoo; Strong #5251: From huper, "over", and hupsoo, "to raise up". The word suggests an exaltation to the highest position; an elevation above all the rest. The context contrasts humiliation and the honors with which it is rewarded. Jesus' obedience to death was recompensed, exalting him to a position of honor and glory.
Psalm 18:46 exalted, rum; Strong #7311: Elevate, raise, ascend, exalt, go up, keep, magnify; making something or somebody powerful. Since GOD is on high, and is the "Most High" ('El 'Elyon), he can't occupy a higher place than the one he already occupies; but, he can be exalted in our mind. The words 'Abram (Abram) and terumah are related to ram. The name Abram means "Father of the heights", that is, "exalted Father" or "man of stature". Teramah means "elevated offering", a present that was evidently thrown upward while it was offered.
I Pet. 2:21 example, hupogrammos; Strong #5261: From hupo, "under", and grapho, "to write"; therefore, assure. The word referred to written letters, to copying the writings of a teacher. It later came to mean an example to follow. Christ's example makes us capable of holding out when suffering because of our faith.
II Cor. 4:7 excellence, huperbole; Strong #5236: From huper, "beyond", and ballo, "to launch"; thus, "to launch beyond". The primary idea is that of excellence, superiority, excess, preeminence.
Lev. 9:2 expiation (KJV-sin offering), chatta't; Strong #2403: A sin, an offense, an error. It's also used to describe the punishment for sin or the guilt offering. The verb root chata' means "to sin, have committed a fault, to damage, to offend". The substantive appears more than 270 times in the Old Testament and on 112 occasions it's translated as "guilt offering".
Mark 11:22 faith, pistis; Strong #4102: Conviction, confidence, belief, dependence, integrity and persuasion. In the New Testament setting, pistis is the divinely implanted principle of inner trust, security and dependence on GOD in all that He says. The word, sometimes, indicates the object or content of the belief (Acts 6:7; 14:22; Gal. 1:23).
Gen. 12:3 families, mishpachah, Strong #4940: A family, a type, a class or kind of people or things; a species of animals, a group of related individuals (a tribe), or a group of related things (a category). The main concept of mishpachah is that the people, animals or things that share kinship or a similar relationship of any type, form a family, clan or species (10:31,32; Amos 3:2). Gen. 12:1-3 indicates that GOD separated Abraham from his idolatrous family to make of him and his descendants the Messianic nation that would bring salvation to all the families of the earth.
Jonah 3:5 fast, tsom; Strong #6685: A day of fasting, a period of time set aside for meditating and praying without any provision to satisfy the normal needs for sustenance. This substantive comes from the verb tsum, which means "to fast". The verb appears 22 times and the substantive on 26 occasions. The fast is the voluntary renunciation the ingestion of food. In the Old Testament, the verb "to fast" is associated at times with words like "to cry", "to lament" or to go about "clothed in sackcloth". The fast is an action contrary to the first sinful act of mankind, that is, the act of eating the fruit of the tree of the knowledge of good and evil. The fast implies refusing to eat that which is permitted. Compare Daniel 1:8-16; 9:3-23; Joel 2:12-19.
Psalm 68:5 Father, 'ab; Strong #1: Father; ancestor; progenitor. This is a very simple word, and is supposed to be one of the first words that a creature can pronounce. The Aramaic form of 'ab is 'abba, that had come to be the coomon term "papa" that the Israelite children used to call their father. Jesus applied this infant term to his heavenly Father (Mark 14:36). The Holy Spirit teaches us to call GOD 'Abba (Rom. 8:15). 'Ab is found in many compound-names in the Bible; for example, 'Abraham (Abraham), "Father of multitudes"; 'Abimelech (Abimelech), "My father is king"; Yoab (Joab), "Jehovah is a father"; and 'Abshalom (Absalom), "Father of peace". Some times 'ab doesn't refer to the physical father, but rather the architect, builder, creator or the one who causes the existence of something. Therefore, "the father of evil" is someone who produces evil. Jesus described Satan as the "father of lies". 'Ab as "creator" and "producer" is applied to the Savior Jesus, who is 'abi'ad, "the eternal Father", or more literally, the "Father of eternity" (Is. 9:6).
Deut. 33:23 favors, ratson; Strong #7522: Pleasure, desire, delight, favor. The substantive ratson comes from the verb ratsa, which means "to be pleased with" or "to favor something". Ratson refers especially to what is agreeable and pleasing to GOD. Here the idea is that Naphtali should be satisfied with the delight, pleasure and favor of GOD.
Isaiah 8:13 fear, morah; Strong #4172: Fear, reverence, terror, dread. An object or person who instills fear, respect or reverence. Morah is derived from yare', which means "to have fear of, fear or reverence". Morah appears a dozen times in the Old Testament; Genesis 9:2 speaks to us of the fear and fright that Noah's descendants inspired in all the animals after the flood. The LORD also inspires fear, as in Psalm 76:11. This this passage, Isaiah is warned to never fear human threats, but that only GOD should be the object of his reverent fear.
Hosea 3:5 fear, pachad; Strong #6342: To be surprised, tremble, be frightened, to reverence. Pachad is related to the reaction of a person toward something sudden and unexpected that makes him tremble. The verb appears 24 times. The substantive pachad, which refers to something amazing and which produces fear, is found more than 40 times. Here Israel trembles due to the sudden, surprising and incredible goodness of GOD poured out upon his people in the last days. This verse shows how positive the Hebrew concept of fear, trembling and reverence can be , as expressed in Proverbs 28:14: "Blessed is the man who always [pachad] fears GOD".
Matt. 10:26 fear, phobeo; Strong #5399: Phobeo is defined as a panic that takes hold of a person and makes him run or escape; to be alarmed, frightened, scared, faint, filled with terror, intimidated, anxious and apprehensive. (Compare "phobia".) Jesus urges his followers to not have phobeo of men, which is destructive, but to reverence or feel fear of GOD, which is constructive. Proverbs 29:25 refers to the fear syndrome: "The fear of man will bring a snare; but he who trusts in Jehovah will be exalted (KJV-safe)". The New Testament amplifies this concept in I John 4:18, "...perfect love casts out fear...". When one is filled with the Spirit of GOD, he loses fear (II Tim. 1:7).
I John 4:18 fear, phobos; Strong #5401: In Classical Greek, the word means "flight, escape". Some time later, it came to refer to that which causes fleeing: that is, fear, terror, apprehension. In the New Testament, phobos denotes both things; fear with the sense of terror and the fear or reverence toward GOD. The English word "phobia" is a literal translation of the Greek word.
Exod. 1:17 fear, yare'; Strong #3372: To fear, have apprehension of someone or something; feeling dread or profound admiration for something or someone powerful; reverence someone. The verb yare' and its derivatives figure more than 400 times. Although there are certain variances in the significance of this word, its basic sense is primarily "to fear". See 3:6; 14:13; I Sam. 18:12; II Sam. 6:9. The fear of GOD isn't synonymous with terror because He is against us or goes to punish us without cause or any warning. On the contrary, ii gives place to wise and beneficial actions, as in the present reference: the midwives feared displeasing GOD by destroying innocent children more than they feared disobeying Pharaoh.
Acts 18:25 fervent, zeo; Strong #2204: Compare "zeal", "follower", "to boil". Living fervor, talent, filled with ardent zeal. It is the opposite of dignified, cold, emotionless. In a Christian context it designates a spiritually high temperature, inflamed by the Holy Spirit. Apollos was every bit a man, devoted to the Scriptures and filled with spiritual fervor.
Jer. 23:24 fill, male'; Strong #4390: To fill, be full, fulfill. From male' are derived those Hebrew words that are related to fullness or the fulfillment of a promise. Some of its applications are: to fill something to the brim (II Ki. 4:6); to make something be satiated (as Naphtali was "full" of the LORD's blessings, Deut. 33:23); fulfilling our word, that is, declaring that one will do something and doing it (I Ki. 2:27). GOD promises to fill the earth with the knowledge of his glory (Num. 14:21; Hab. 2:14). Male' is the word that is used in the Old Testament to describe the fullness of the Spirit of GOD (Exod. 31:3; Mic. 3:8).
Job 19:26 flesh, basar; Strong #1320: Flesh, body, human being. Kol basar, "all flesh" means all mankind. Basar refers to the human body, and on some occasions, also the body of animals. Occasionally, basar signifies cooked meat or pieces of animal meat that are cooked, as in Numbers 11:33. The first time that basar appears is in Genesis 2:21, where GOD closed the "flesh" of the man while he slept, after having taken a rib. The simplest significance designates "the visible part of man or animals", that is, the skin, muscles and flesh.
Matt. 26:41 flesh, sarx; Strong #4561: In its literal sense, sarx refers to the substance of the body, whether of animals or individuals (I Cor. 15:39; II Cor. 12:7). In its literal sense, sarx refers to the substance of the body, whether of animals or individuals (I Cor. 15:39; II Cor. 12:7). In its idiomatic usage, the word indicates the human race or individuals as people (Matt. 24:22; I Pet. 1:24). In an ethical and spiritual sense, sarx designates a person's inferior nature, the seat and vehicle of sinful desires.
John 13:36 follow, akoloutheo; Strong #190: To accompany, go with someone, go alongside another in the same direction, go after another who moves forward. A is in union with, and keluethos a road. Akoloutheo signifies then walking next to someone on the same road. Since the word is applies to soldiers, servants and disciples, it can easily be transferred to the life of the Christian. Of the 78 times that it appears in the Gospel, on 77 occasions it refers to the act of following Christ. Metaphorically, it is used in relation to discipleship (Matt. 9:9; Mark 9:38).
Micah 4:5 forever, 'ad; Strong #5703: Eternity, perpetuity, the continuity of time. This substantive figures around 50 times in the Old Testament. The first time that it appears is in Exodus 15:18: "Jehovah will reign eternally and forever" (compare Psa. 10:16 with Is. 45:17). GOD dwells eternally in Zion (Psa. 132:14). GOD occupies "eternity" (Is. 57:15). In Micah 4:5, Israel swore that they would have him as their GOD Le'Olam Ve'Ad, which means: "eternally and forever". In Psalm 132:11,12 'ad describes the extension of time during which the throne of David will be occupied by his seed: "forever". In Isaiah 9:6 the Messiah is called "Eternal Father", which in Hebrew is 'Abi-'Ad. This phrase literally signifies: "Father of eternity", that is, the architect, builder, progenitor and creator of the ages to come.
Psalm 136:1 forever, 'olam; Strong #5769: Eternity, the ages or infinity. The universe or the world. It derives from the verb 'alam ("obscured from sight" or "hidden"). 'Olam refers to the infinite and the infinite expansion that GOD has created; it constitutes as much an infinite expansion of space (the universe), as of time (eternity), which indicates the unlimited dimensions in which the sovereignly of GOD is manifested. The word refers sometimes to the remote past (93:2), and other times to the distant future (Jer. 25:5). GOD is called 'El 'Olam, "the eternal GOD", his mercy is le-'olam, rather, "forever".
Col. 3:13 forgiving, charizomai; Strong #5483: To do a favor, show unconditional goodness, give freely, grand forgiveness, pardon generously. The word comes from that same root as charis, "grace".
Gal. 4:19 formed, morphoo; Strong #3445: To form. Scheme and morphoo are in open contradiction. Schema (English "scheme") signifies external form or exterior appearance. Morphoo and morphe, the related substantive, refers to internal reality. Galatians 4:19 speaks of a change of essential character, not merely a semblance of Christ.
Matt. 15:19 fornications, porneia; Strong #4202: Compare "pornography", "pornographic". Illicit sexual relations; it also includes prostitution, whoring, incest, dissolution, adultery and habitual immorality. The word describes both physical and spiritual immorality, which signifies idolatry (Rev. 2:21; 4:8; 17:2).
Rev. 17:2 have fornicated, porneuo; Strong #4203: Compare "pornographic" and "pornography". To have sexually illicit coitus, be unfaithful, to prostitute oneself. The word is employed in the literal sense (Mark 10:19; I Cor. 6:18; 10:8; Rev. 2:14,20) and also metaphorically, to describe spiritual fornication, that is, idolatry (Rev. 17:2; 18:3,9).
Rev. 6:15 free, eleutheros; Strong #1658: born free, exempt from legal obligation, unrestricted. That which is the opposite of enslaved. The word is derived from the word eleuthomai, "to come, go"; it thus describes the freedom to go where you want.
John 11:11 friend, philos; Strong #5384: Compare "philosophy", "philology", "philharmonic". An adjective used as a substantive, that designates a beloved being, loved one, an affectionate friend. Phileo is the verb and describes a love of emotion and amity. Philos, then, supposes affinity between two persons.
Prov. 17:17 friend, re'a; Strong #7453: Companion, neighbor, compatriot. A familiar person. This substantive appears more than 180 times. Its root it the verb ra'ah, which says "to associate with". "be a friend of". Here it constitutes a recipe for a healthy friendship: a friend should love always. It alludes to the responsibility toward one's neighbor (re'a) in Psalm 101:5; Proverbs 24:28 and Zechariah 8:17.
Eph. 3:19 fullness, Pleroma; Strong #4138: Complete number, total complement, full measure, abundance, fulness, that which has been completed. The word describes a boat with its crew and cargo complete, and a city without vacant houses. Pleroma strongly emphasizes fullness and that which is complete.
Acts 8:27 functionary (KJV-of great authority), dunastes; Strong #1413: An official of high rank, an important personage, a court official, someone invested with power, a government, a sovereign, a prince, a royal minister, a potentate. (Compare "dynasty".) Luke 1:52 suggests that the dunastes of the world systems will be replaced by the Prince of Peace. In Acts 8:27, the dunastes exists only during the reign of Candace, the queen of Ethiopia. The reign of Jesus is a perpetual dunastes, without end.
| Home | Site Index | Bible Index |
| Kingdom Dynamics | Truth in Action | Links |
If you have enjoyed this site, please vote for it. Your vote will help raise its ranking in the search engines so that others may find this site. Thank-you.
| CrossDaily.com | |
|
Awesome Christian Sites |
Vote For This Site |