Esther 9:28 generations, dor; Strong #1755: A generation; an age; a revolution of time, the duration of a life, or a portion of our life. This substantive appears around 160 times. It comes from the verb dur, which means "to dwell" or "to go around". Dor describes what a generation is: the cycle of life (whether from birth to death or from the moment in which a person is conceived until he has offspring). Therefore, dor doesn't represent a fixed number of years. The divine plan to celebrate GOD's works from generation to generation (Psa. 145:4) would have to be fulfilled by the progenitors who educate their children, like the authors of the Scriptures who continued praising the works of GOD in each generation of believers (Psa. 78:5-8).
I Cor. 1:7 gift, charisma; Strong #5486: Related to other words derived from the root char. Chara is joy, joviality, delight. Charis is grace, good will, unearned favor. Charisma is a gift of grace, a free and divine present, spiritual gift, miraculous faculty. It's used especially to designate the gifts of the Spirit (12:4-10). In the modern use, a "charismatic" is someone who has one or more of these gifts working in his life, or rather the individual in whom these gifts should also be present nowadays.
Matt. 22:21 give, apodidomi; Strong #591: Fulfill one's duty to another, give what is due, return, recompense, restore.
John 5:11 having given thanks, eucharisteo; Strong #2168: From eu, "good" and charizomai, "to give freely". To be grateful, express gratitude, give thanks. Eleven of the 39 times that this word is used in the New Testament, it refers to participating in the LORD's Supper, while on 28 occasions it describes the words of praise that are offered to the Deity. During the 2nd century A.D., Eucharist became the generic term for the LORD's Supper.
Acts 20:35 give, didomi; Strong #1325: To concede, permit, donate, impart, place, offer, present, cede and pay. Didomi implies giving an object of value. Giving liberally without being forces. Acts 20:35 indicates that giving adopts the character of Christ, whose nature is to give. Jesus didn't say that it would be more natural or easier to give than receive, but that it would be more blessed.
Acts 26:22 giving testimony (KJV-witnessing), martureo; Strong #3140: To give evidence, attesting, confirming, confessing, leaving a record, speaking well of, testifying, declaring what one has seen, heard or experienced. In the New Testament it is used specifically to refer to the presentation of the gospel. The English word "martyr" comes from this word, which suggests that a witness must be prepared to die for his testimony.
Isaiah 60:1 glory, chabod; Strong #3519: Something substantial or weighty. Honor, splendor, power, riches, authority, magnificence, fame, dignity, wealth and excellence. The root of chabod is chabad, which means "weighty, glorious, notable" or "recognized". In the Old Testament being "weighty" represented an honor, which "lightness" equaled vanity, instability, temporary and empty (see Judges 9:4; Zeph. 3:4). Chabod designates the glory of GOD, not only his honor, renown and majesty. It also indicates visible splendor, like that which filled the Temple of Solomon, and which at one time filled the earth (Num. 14:21; I Ki. 8:11). From chabod the names "Jochabed" ("Jehovah is glory") and "Ichabod" ("Where is the glory?") are derived.
John 2:11 glory, doxa; Strong #1391: Compare "doxology", "paradox", Heterodoxy" and "orthodoxy". Originally, an opinion or concept that one clings to. Thus, the word denotes reputation, fame, and the esteem that is given to a person. The word evolved to signify honor or glory that is dispensed to peoples, nations and individuals. Doxa, in the New Testament designates the splendor, brilliance and majesty centered in Jesus. Here doxa is the majestic and absolute perfection that resides in Christ and is evidenced by the miracles that he realized.
II Kings 19:15 GOD, 'Elohim; Strong #430: GOD; GOD in his fullness; also "gods", that is, the gods of the idolatrous nations. The word 'Elohim appears more than 2,500 times in the Old Testament. It's employed for the first time in the first verse of the Bible. The majority of times in which 'Elohim is used refer to the Creator GOD, but it occasionally designates pagan idols or gods. Some scholars believe that it comes from the root 'el or 'elah, which means "strong" or "powerful". Many Christians sustain that 'Elohim, which is a plural form in Hebrew, reveals that GOD has more than one part in his being. These distinctive parts are called "Father", "Son" and "Holy Spirit". However, we have only one GOD and not three gods..
Phil. 1:6 good, agathos; Strong #18: Good, in a physical and moral sense, and that produces benefits. It's used in relation to persons, things, acts, conditions and so forth. A synonym for agatha is kalos, good in an aesthetic sense, which suggests attractive, excellence.
Matt. 13:48 good, kalos; Strong #2570: A word that designated what is beautiful, pleasing, acceptable, excellent, attractive, honest. Its synonym is agathos, good in a physical and moral sense.
Ezek. 34:14 good, tob; Strong #2896: Benevolent, goodness, anything that is correct, pleasing or joyful, that which is opposed to pain and evil. This adjective appears more than 500 times, with a much fuller range that the word "good" has in English. In the beginning (Gen. 1:4), the Creator evaluated his creation: "GOD saw the light and it was good". A little later, tob is used along with its antonym ra' (evil or bad), in the phrase "tree of the knowledge of good and evil" (Gen. 2:17; see also Gen. 31:24; Is. 5:20; 7:15). In this passage GOD assures his flock that he will rescue them from their cruel leaders. He will find them good pastures for food and will provide a place where they can rest securely.
Rom. 15:14 goodness, agathosune; Strong #19: Compare "Agatha" and possible "agate". Beneficence, benevolence, virtue ready for action, an abundant tendency such as to desire to do what is good, intrinsic goodness that produces a generosity and a state of mind similar to the disposition of GOD. Agathosune is a rare word that combines being good and doing good.
Gal. 5:22 goodness, chrestotes; Strong #5544: Goodness in action, sweetness of disposition, gentleness in the treatment of others, affability. The word describes the ability to act for the well-being of those who abuse his patient. The Holy Spirit erases the aggressive character of anyone who is under His control.
Mark 1:1 gospel, euangelion; Strong #2098: Compare "evangelize", "evangelistic". In ancient Greek, euangelion designated the recompense that was given for delivering any message or good news. Later, it came to mean good news itself. In the New Testament, this word includes, on one hand, the promise of salvation and, on the other, its fulfillment thanks to the life, death, resurrection and ascension of Christ Jesus. Euangelion also designates the first four books of the New Testament: Matthew, Mark, Luke and John.
II Cor. 12:9 grace, charis; Strong #5485: From the same root as chara, "joy", and chairo, "rejoice". Charis causes rejoicing. It's the word that designates the grace of GOD, which is extended to sinful man. It signifies unearned favor, blessing that is not deserved, a free gift.
Zech 12:10 grace, chen; Strong #2580: Favor, thanksgiving, goodness, beauty, affability, charm, attractive, amability, affection. The root chanan means, "acting lovable or merciful toward someone; to have compassion or incline favorably toward something or someone". The divine grace poured out upon Jerusalem permits them to vehemently direct their eyes toward their wounded King. The divine grace will make Israel see Jesus as someone who possesses infinite beauty. The goodness of GOD allows them to repent. The Holy Spirit is called the "Spirit of grace" in Hebrews 10:29, a title that was undoubtedly inspired by this reference in Zechariah.
Mal. 1:9 gracious, chanan; Strong #2603: To be graciously inclined toward someone, to have compassion for someone, to do a favor for a person in need. This word, which appears 81 times, speaks to us of an attitude marked by compassion, generosity and goodness. Notice the use of chanan in Genesis 33:5,11; Psalms 119:132; 123:5. Job cries repeatedly and pathetically to his friends to have compassion for him (Job 19:21). Chanan, as it appears in that context (verses 14-22), denotes the type of compassion, goodness and consideration that causes someone to refrain from hurting a person who suffers. GOD is very merciful, by his own decision (Exod. 33:19) and his nature (Is. 30:18,19).
II Cor. 2:4 how great (KJV-more abundantly), perissoteros; Strong #4056: The adverb form of a comparative adjective, which suggests something done or possessed in the highest degree possible, in excess.
Psalm 31:19 Great, rab; Strong #7227: Great, abundant, much, numerous; of great importance; principal, heavy, significant, noble. Rab appears more than 400 times in the Old Testament. It's derived from the verb rabab, which is to say "numerous or grand". The title rabbi comes from rab. Although rabbi is generally translated as "master" it implies the idea of someone "grand", i.e., filled with knowledge. It could also be translated as "my great instructor". Thus it is that our Savior counselled his followers that they shouldn't be called thus; we can have only one Rabbi and he is no other than the Messiah (Matt. 23:8).
Luke 9:43 greatness (KJV-mighty), megaleiotes; Strong #3168: Compare "megalomanie". Sublimity, greatness, glory, magnificence, splendor, majesty. In Acts 19:27, the silversmith Demetrius expressed fear that Paul's preaching would destroy the magnificence of the goddess Diana of the Ephesians. Here, and in 2 Peter 1:16, the word magnifies the LORD and his insurmountable greatness.
I Cor. 6:10 greedy (KJV-covetous), pleonektes; Strong #4123: Literally, "to have more". This word moves between good and evil. Pleon equals more in quality, quantity and number. Pleonazo signifies to make more, or augment. Pleonexia is avarice. Pleonektes signifies a great covetousness, so anxious for gain that one will defraud others. A person whom pleonektes consumes, will violate the laws to obtain illegal gains. With guile, it will open a way at the expense of others. Ephesians 5:3 tells us that avarice is idolatry. Idolatry is a augmented form of self-gratification, which responds to the impulses of the ego.
Job 10:12 guarded (KJV-preserved), shamar; Strong #8104: To preserve, guard, protect, watch over, safeguard. It appears around 450 times in the Old Testament. Shamar figures for the first time in Genesis 2:15, where it says that Adam should cultivate and protect the Garden of Eden. The people are told to keep (shamar) the covenant, the day of rest, or the commandments (Gen. 17:9; Exod. 31:14; Deut. 28:9). The participle shomer means "guardian" or "he who keeps vigil", that is, a guard or shepherd. The LORD is called shomer Yisrael, the one who "guards Israel". This Protector never sleeps or is careless, but is always attentive to his duty (Psa. 121:4).
Lev. 4:13 guilty, 'asham; Strong #816: To be culpable, have knowledge of guilt become an offender, transgress. In the majority of cases, 'asham signifies "to offend by guilt", or "offend by transgression". 'Asham is similar to chata'ah, which can mean "sin" or "offering for sin", depending on the context. 'Asham sometimes represents the state of culpability, guilt itself, the shame of being guilty, the punishment that accompanies guilt and the offering that removes it. The most significant reference is found in Isaiah 53:10, where 'asham seems to describe the expiatory death of the Messiah. The death of Jesus was the offering for all the sins of the world. See I John 2:2.
Isaiah 32:18 habitations, mishchan; Strong #4908: A tabernacle, a dwelling, a place of residence or a room. Mishchan appears more than 130 times in the Old Testament "some 100 of them in Exodus", to describe the tabernacle in Shiloh and unto the habitations of the unholy (Psa. 78:60; Job 18:21). The root of mishchan is shachan, which says "to dwell, reside, settle, live, inhabit". Therefore, mishchan literally means "place of residence". From the root shachan also comes Shekinah, which means "the eternal glory and presence" of GOD. This word isn't found in the Old Testament, but reaches us through later Jewish scribes.
Josh. 4:24 hand, yad; Strong #3027: The hand; means through which a word is realized; strength, power. This substantive appears more than 1,500 times in the Old Testament and is found in a great many sayings. Fore example, being "delivered into the hands" of someone denotes falling under the authority of such a person; being rescued "from the hands" of someone denotes liberty or liberation. A "raised hand" can describe triumphant rejoicing as well as arrogance. An interesting derivative of this word is the verb yadah, which is generally translated as "grateful" or "praise". Its original significance was probably "to praise with raised hands".
Mark 8:17 hardened, poroo; Strong #4456: To petrify, form callouses, make hard. The word is used metaphorically to signal spiritual deafness and blindness. The hearers of the gospel, who repeatedly resist its convincing truth, become insensible and torpid, and lost the power of understanding.
Rom. 11:25 hardness (KJV-blindness), porosis; Strong #4457: Hardness, callousness. The word is a medical term that describes the process by which the extremities of fractured bones mend themselves through ossification or hard callous. It sometimes refers to a hard substance in the eye that causes blindness. If it's used metaphorically, porosis suggests insensibility or absence of spiritual perception, spiritual blindness, hardening.
Jer. 1:12 hasten, shaqad; Strong #8245: Vigilant, alert, hastened, anticipated, insomniac, awake, in expectation, to be on the lookout. This verb appears 12 times, including Psalm 127:1: "If the LORD doesn't keep the city, the watchmen watch it in vain". In Jeremiah 31:28, GOD promises to watch out for his people with the purpose of planting and edifying. This reference can be better understood noting the linguistic Hebrew connection between shaqad ("state of vigilance") and shaqad ("almond tree"). In Hebrew thought, among all the trees, the almond is considered the "guard", because it blossoms early, that is, watches diligently, waiting for the opportunity to flourish. Therefore, in verses 11 and 12, the relationship is clear between the vision of the almond branch and its significance.
Hosea 2:23 have mercy, racham; Strong #7355: To feel or show compassion, to love profoundly, to show sorrow or mercy, to treat someone in a caring manner, to love dearly (like a mother and father love their small children). From racham comes the Hebrew word for "womb" (rechem). In Isaiah 49:15 GOD asks, "Can a woman forget that she has given birth, to abandon [racham] compassion for the son of her womb?" Progenitors should also show this feeling for their offspring (Psa. 103:13). GOD wants mothers and fathers to tenderly love their children and show compassion toward the weak and defenseless. GOD gives the example through his constant compassion for the helpless, and even for those who don't deserve any compassion (Is. 54:8,10).
Matt. 25:29 have more, periseo; Strong #4052: Have in abundance, in excess, much more, greater. The term demonstrates the generosity of GOD's grace, by assuring that the faithful use of our talents and gifts prepares us for our own progress.
Gen. 3:15 Head, rosh (rohsh); Strong#7218: Head, the head (of the human body); the head of a line; that which is principal or supreme; first, maximum, prince, the highest part, summit, beginning, leader, essential and chief. As the "head" of a company should refer to its main executive, rosh is used to show leadership. In 3:15, the promise is that the "seed of the woman" will someday crush the "head of the serpent", that woman in particular would take part in the act of undoing the effects of the fall. In its more specific sense, the Lord Jesus did crush Satan on the cross. In its more general sense, the human race would achieve complete triumph over Evil (Rom. 16:20).
Matt. 12:22 healed, therapeuo; Strong #2323: Compare "therapy" and "therapeutic". Originally, serving in a simple way, as domestic servants do when attending to the members of a family. In view of the face that their duties include the care of the sick people of the family, the word takes on a medical connotation in the sense of attending, watching, and providing for the ill person. Thus,the word came to mean "to heal, restore health, cure".
Exod. 15:26 healer, rapha'; Strong #7495: Cure, heal, repair, mend, restore the health of. Its participle rophe', "the one who heals", is the Hebrew word for doctor. The verb rapha' denotes principally physical health. Some have tried to explain away the biblical teaching about divine healing, but everyone can see that this verse speaks about physical infirmities and their divine cure. The first mention of rapha' in the Bible refers unquestionably to the cure of a physical condition, as occurs with the references to the healing of leprosy and other skin disorders (Lev. 13:18; 14:3). The Scripture affirms, "I am Jehovah your healer".
III John 2 health, hugiaino; Strong #5198: Compare "hygiene" and "hygienic". To be healthy in body, in good health. Metaphorically, the word refers to healthy doctrine (I Tim. 1:10; II Tim. 4:3; Titus 2:1); healthy words (I Tim. 6:3; II Tim. 1:13); and healthiness in the faith (Titus 1:13; 2:1).
Rev. 2:23 heart, kardia; Strong #2588: Root of a word that means "to shudder" or "to palpitate" (compare "cardiac" and "pericardial"). The physical organ of the body, the center of the physical life, the seat of the personal life (physical and spiritual), the center of the personality, the seat of all mental and moral activity, which contains rational and emotional elements. It constitutes the seat of feelings, desires, joy, pain and love. Also of the thought, understanding and will. The human heart is the dwelling of the LORD and the Holy Spirit. In verse 23, the omniscient LORD sees the innermost part of the being, where all decisions concerning Him are made.
Psalm 37:4 heart, leb; Strong #3820: Heart intellect, conscience, mind, the innermost part of the person; his feelings, his deepest thoughts, the "I". As happens in the majority of western idioms, the Hebrew concept of "heart refers as much to the physical organ (II Kings 9:24) as to the person's yearnings (Psa. 37:4). Perhaps the most noble use of leb is found in Deuteronomy 6:5, where Israel is commanded to love Jehovah with all the heart (Jesus emphasized this postulate; see Mark 12:29,30). Jeremiah 17:9 asserts that the heart can be the most deceitful thing in the world, but verse 10 shows that our Protector can still scrutinize what is hidden in our hearts.
Rev. 21:1 heaven, ouranos; Strong #3772: Compare "uranography" and "Uranus". A word that is frequently used in the plural to refer to heaven and the regions above the earth (Heb. 1:10; II Pet. 3:5,10), the habitation of GOD (Matt. 5:34; Rom. 1:18), Christ (Luke 24:51; Acts 3:21), the angels (Matt. 24:36; Mark 12:25), and the resurrected saints (II Cor. 5:1). As a metonym, the word refers to GOD (Matt. 21:25; Luke 15:18) and the inhabitants of heaven (Rev. 18:20).
I Kings 8:23 heaven, shamayim; Strong #8064: The heavens, space; the firmament or the atmosphere. The word shamayim is in the plural because the Hebrews knew that the great expanse over the earth (the heavens) were unmeasurable and its stars uncountable (Jer. 33:22). In the heavens is found the dwelling of GOD. But, not even such an expanse can contain GOD, as Solomon said: "Behold, heaven and the heaven of heavens cannot contain you; how much less this house which I have built!" (II Chron. 6:18). Since GOD spoke "from heaven" (Exod. 20:22) and is "in heaven" (Eccl. 5:2), the Jews naturally referred to him utilizing this euphemism. Thus it's called "the kingdom of heaven" in Matthew, and the "kingdom of GOD" in the other Gospels.
Heb. 13:6 helper, boethos; Strong # 998: From boe, "a cry asking for help", and theo, "to run". Boethos is one who comes running when we cry for help. The word describe the LORD calm and ready to succor his oppressed children, when they cry out imploring his assistance.
II Pet. 2:1 heresies, haireseis; Strong #139: Compare "heresy" and "heretic". From haireomai, "to choose". The word originally spoke of making a selection or defining an option. The word evolved until it came to imply a preference based on an opinion or sentiment, which easily resulted in its significance of the concept of lack of unity, affiliating with a band, having diversity of beliefs, creating dissension and substituting the truth with arbitrary opinions. In the New Testament it fundamentally applies to sects, people who profess opinions that are far from the truth.
Ezek. 6:3 high places, bamah; Strong #1116: Hill, height, mountain, peak, mountain range, summit or a sacred place on an elevated site. Geographically speaking, bamah refers to any summit or elevated place. Often, the high places were those sites where the idolators offered sacrifices to pagan gods. These places became a trap for the Israelites, who mixed the worship of Jehovah with the worship of idols. In Numbers 33:52, the LORD commands that all the high places be destroyed; He isn't a GOD who approves the mixing.
Gen. 14:18 Highest, 'elyon; Strong #5945: Highest, preeminent; relative to the heavens, in the most high; majestic, supreme, elevated, exalted, high ranking, raised to the highest position. 'Elyon is derived from the verb 'alah, which means "to ascend". It appears as an adjective more than twenty times, and describes exalted rulers, as well as the highest dwellings in the walls of the temple (Ezek. 41:7). It becomes a divine title when it appears next to one of GOD's names, such as 'El 'Elyon or 'Elohim 'Elyon, "Most High GOD". Compare this with the angels' declaration at Jesus' birth, "Glory to GOD in the highest, and on the earth peace, good will to men!" (Luke 2:14).
Acts 7:33 holy, hagios; Strong #40: Compare "hagiography" and "hagiograph". Sacred, pure, without stain, consecrated, separated, properly reverenced, worthy of veneration, likeness of GOD, GOD's intimate nature, separated for GOD, reserved for GOD and his service. Since nothing that is contaminated can be hagios, purity comes to be a principal component of hagios. A holy GOD requires a holy people.
Lev. 19:2 holy, qadosh; Strong #6918: Set apart, dedicated to holy purposes; holy, sacred, clean, moral or ceremonially pure. The verb qadash means "to separate something or someone for a holy use". Holiness implies separation from all that is profane and contaminated, as well dedication to all that is holy and pure. People or even objects, such as the anointing oil or utensils, can be seen as holy for the LORD (Exod. 30:25; Jer. 2:3; Zech. 14:20,21). Leviticus is the book of the Bible where the most emphasis is placed on "holiness" and "impurity". In Leviticus 10:10 it's shown that GOD wants the priests to distinguish between these concepts and to be able to teach the people to do the same. The nature, motives, words, thoughts and works of GOD are completely holy, with is why he is called Qadosh, "the Holy One" or Qadosh Yisrael, "the Holy One of Israel". thus 19:2 says "you will be qadosh (holy) because I Jehovah your GOD am holy".
I Tim. 3:11 honest (KJV-grave), semnos; Strong #4586: A behavior that is worthy, honorable, decent, respectful to the point of being reverent.The leaders in the church must set an example, and behave themselves in such a way that others respect them. Because semnos is applied to both mates - the husband and wife -, this trait should characterize all Christian couples.
I Chron. 29:11 honor (KJV-majesty), hod; Strong #1935: Glory, honor, majesty, beauty, greatness, excellence in form and appearance. It's found in 24 references in the Old Testament, and refers to anything or any person invested with royal glory. The word "splendor" could better define hod. Here David asserts that glory and splendor belong to GOD. Compare with the words of Jesus in Matthew 6:13.
>Prov. 14:26 hope (KJV-confidence), machseh; Strong #4268: A place of refuge, protection, a fortress, an expectation; a site to protect oneself in evil times. This substantive appears 20 times in the Old Testament, more than half of them in Psalms. See especially Psalm 46:1; 61:3; 91:2,9; 142:5. Machseh is translated as "trust" in Psalm 73:28, where the psalmist has put his trust in the LORD (that is, made GOD his place of refuge). In Isaiah 25:4 GOD is described as a "refuge" in the midst of torment, and a "cloud" who protects from the heat, which is related to the concept of "protection against the elements of nature" contained in machseh. In this passage it alludes to a fortress.
Hosea 2:15 hope, tiqvah; Strong #8615: Expectant, something desired and anxiously anticipated. Tiqvah comes from the verb qavah, which means "to hope" or "keep hoping". Its original significance was "extend like a rope". Tiqvah appears 33 times. In Joshua 2:18,21 it's translated as "rope". Rahab was instructed to tie a scarlet tiqvah ("rope" or "cord") in her window as a sign that she expected to be rescued. Jehovah himself is the hope of the consecrated (Psa. 71:5). Here GOD's blessing upon the Earth will transform the Valley of Achor ("difficulty") into the "door of hope".
Micah 7:7 hope, yachal; Strong #3176: Await, delay, trust, expect, be patient, anticipate. Yachal appears 38 times in the Old Testament. The first time (Gen. 8:10), in the story of Noah's seven day wait, after sending the dove out the first time, until sending it again. Frequently yachal is translated as "hope" (Psa. 31:24; 33:18; 130:5,7; 147:11). The correct way to trust and wait on the LORD is to firmly hope in his mercy, his salvation and his rescue. While we hope, we mustn't take things into our own hands (compare Gen. 15:1-17:22).
II Sam. 7:11 house, bayit; Strong #1004: House, families, clan, family; temple, edifice, home. Bayit appears around 2,000 times in the Old Testament. Bayit can refer to a house (Ruth 2:7) or a family (Gen. 7:1) and also is the word for the temple, the house of GOD. in Jerusalem (II Chron. 7:16).
Acts 28:2 humanity (KJV-kindness), philanthropia; Strong #5363: Compare "philanthropic" and "philanthropy". Love for mankind, hospitality, acts of goodness, prompt to help, human friendship, benevolence and thinking of others. The word is a compound of philos, "love", and anthropos, "man". In Titus 3:4, philanthropia is used to describe the kind love of GOD for human beings.
Jer. 13:18 Humble, shaphel; Strong #8213: To reduce, sink down, suppress, lower, bring low or descend. Shaphel appears 29 times and is generally translated as "to humble", "reduce" or "make small". The usage of shaphel is illustrated in Isaiah 2:11; 5:15. Notice the irony of Proverbs 29:23: "The pride of man shall bring him low; but the humble of spirit sustains honor". In Psalm 113:6, GOD, who dwells on high, humbles himself to watch what occurs in heaven and the earth. The most important derivative of shaphel is shephelah, "lowland" or "plains", and refers to the topography of the western side of the mountains of Judah.
Matt. 18:4 humble, tapeinoo; Strong #5013: Literally, "to reduce"; in Luke 3:5 the word is applied to a mountain. Metaphorically, the word means to debase, humble, reduce oneself. It describes a person who is deprived of all arrogance and self-exaltation; someone who submits his will to GOD/s will.
II Cor. 7:6 humble, tapeinos; Strong #5011: Literally, "to bow toward the ground". Metaphorically, the word signifies a low or humble state of social position and power.
Acts 20:19 humility, tapeinophrosune; Strong #5012: Modesty, baseness, a sense of moral insignificance, and a humble attitude of altruistic concern for the wellbeing of others: total absence of arrogance, or deception and of highmindedness. The word is a combination of tapeinos, "humble" and phren, "mind". The word was unknown in classical non-biblical Greek. Uniquely renouncing self-sufficiency, the members of the Christian community could maintain unity and harmony.
Matt. 6:2 hypocrites, hupokrites; Strong #5273: In biblical days, actors covered their faces with a mask, which included a device to amplify the voice. As dramas were performed through questions and answers, the word that describes the dialogue was hypokrinomai, replying or answering. Hupokrites is he who develops a role in the drama, reads the script or libretto, or he who puts on a theatrical act. The hypocrite hides his true motives under the disguise that hides his true face.
John 6:21 immediately, eutheos; Strong #2112: From the adjective euthos, "right". Quickly, immediately, directly, promptly, rapidly. The word describes what is occurring right now in contrast with what occurred before.
Zech. 2:12 inheritance (KJV-portion), cheleq; Strong #2506: A portion, part, inheritance, or a share. This substantive appears more than 60 times It comes from the verb chalaq, which means "to be soft, smooth or delicate". From this root comes words such as "smooth stones" and "flattery". Perhaps due to the fact that smooth stones were utilized for casting "lots", chalaq came to mean "to assign or divine equally". Thus cheleq represents the division or distribution of a portion of land that is handed down to a person as an inheritance. David called GOD "my portion" (Psa. 73:26; 142:5). This reference indicates that Judah is the portion of Jehovah (his part, inheritance, or proportion), his people in the Holy Land.
Prov. 22:8 iniquity, 'aven; Strong #205: exhaustion, affliction, evil, injustice, pain, lament, foolishness or idolatry. 'Aven appears around 85 times. In the Hebrew idiom there is a certain link between evil and its pernicious effects; for that reason 'aven can hold both levels of meaning. 'Aven is one of the several Hebrew words that connect sin and its inexorable penalty.
Acts 25:10 I have done no injury (KJV-wrong), adikeo; Strong #91: To commit an injustice, act criminally or incorrectly, violate any human or divine law, do evil, mistreat others. The word is a compound of a, "without", and dike, "right"; from here, an illegal action. Adikeo consists of offending the law, an evil act, social injustice, and inflicting harm or doing evil to individuals. In his calling to Caesar, Paul declares his innocence.
Jer. 3:15 intelligence (KJV-understanding), sachal; Strong #7919: To be wise, behave wisely, to understand, to be instructed, to deliberate, to be prudent and intelligent. Sachar describes the complete intellectual process that occurs when one observes, deliberates, reasons, understands and comes to a conclusion. Occasionally, the word is translated as "to prosper". In I Kings 2:3, David urges Solomon to obey the divine instructions, so that he may prosper (literally the Hebrew word means "to do wisely") in all that he undertakes. A derivative of sachal is maschil: "to give instruction, make wise or able". The thirteen psalms of didactic character are called Maschil. The maschil psalms (32; 42; 44; 45; 52; 53; 54; 55; 74; 78; 88; 89) have the purpose of making the reader wise.
Luke 2:47 intelligence (KJV-understanding), sunesis; Strong #4907: Literally, "to put together", therefore, quick to learn, that is, critical faculty for a clear apprehension, to intelligently evaluate a situation. The New Testament uses two words for understanding, phronesis and sunesis. The phronesis acts, while the sunesis judges. Phronesis represents the practical side of the mind, and sunesis, the side that analyzes and discerns.
Heb. 7:25 intercede, entunchano; Strong #1793: Agree, have an encounter with someone to converse. From this description of a casual encounter, comes the idea of imploring a person for a service or favor for another,even when on some occasions the petition could be directed against this other person (Acts 25:24; Rom. 11:2).
Isaiah 12:2 JAH, YAH; Strong #3050: The abbreviated form of the holy name of Jehovah. This form of the LORD's name appears fifty times in the Old Testament. Of these, 44 are found in the Psalms and the rest in Exodus and Isaiah. Many of the references in Psalms contain the compound-word Hallelu-Yah, or Aleluya, which literally means: "All should praise Yah!". This word has passed from the Hebrew into numerous idioms and constitutes a beautiful and adequate expression of joyful worship.
Zech. 8:2 was jealous, qanah; Strong #7065: To be jealous, be full of zeal, emotion, or passion. To have envy, or to be excessively possessive in relation to something or someone. Qanah and its derivatives appear approximately 90 times in the Old Testament, often in the context of the jealousy that is provoked in the LORD by his people flirting with false gods. This word doesn't possess a negative significance, since the jealousy of Jehovah will bring the eternal kingdom of the Messiah (Is. 9:7). In this passage, GOD burns with jealousy for Zion, for his beloved Jerusalem. Every nation has its plans for Jerusalem. GOD also has his plans (verses 3-15) which will surpass all the human schemes.
Phil. 4:21 Jesus, Iesous; Strong #2424: The Greek transcription of the Hebrew Yeshua, "He will save", which is the short form of Yehoshua (Joshua), "Jehovah is salvation". It was a common masculine name among the Jews. Ten men in the Old Testament received the name of Yeshua and three in the New Testament, as well as the LORD.
Mark 10:7 join (KJV-cleave to), proskollao; Strong #4347: To glue or paste various things with cement; to maintain, adhere, unite firmly. The word in the New Testament describes primarily the union of husband and wife. The addition of pros to kollao intensifies the relation of husband and wife. Proskollao includes faithfulness, loyalty and permanence in the relationship.
Rom. 12:8 joy, hilarotes; Strong #2432: Compare "bubbly" and "hilarity". Joke, delight, joy, benevolence, affability, joviality, merriment. In some primitive cultures the translations of the Bible define hilarotes as, "the heart is laughing and the eyes are dancing". The word has sometimes been used to designate the joyful bearing of those who visit the ill, and those who give alms. The person who exhibits hilarotes is like a ray of sunshine that illuminates the room of the sick with human warmth and love.
Psalm 30:5 joy, rinnah; Strong #7440: A shout of rejoicing; shour; a triumphant hubbub; song. Rinnah describes the type of jubilee that accompanies a great victory. In Proverbs 11:10 rinnah designates the joy of the righteous when the wicked are eliminated. Zephaniah 3:17 says literally that GOD will rejoice over his beloved people with songs and joyful exclamations. Rinnah can be illustrated better with the testimony of the redeemed who return to Zion after the captivity. Rinnah designates the song as much as the joy.
II Cor. 9:7 joyful (KJV-cheerful), hilaros; Strong #2437: eager, of good inclination, joyfully ready. The word describes a spirit of joyful giving, that is devoid of all restriction. The English word "hilarity" is a transliteration of this word.
II Chron. 7:10 joyful (KJV-glad), sameach; Strong # 8056: Happy, joyful, joyous, rejoicing, festive. Samach comes from the root samach, "to rejoice", "to be joyful" or "to be happy". Sameach appears as an adjective 23 times in the Hebrew Bible and more than 150 times in its verb form, which is generally translated as "to rejoice" or "to be joyful". The use of Shameach is growing in Christian circles, due to the fact that many travelers who return from Israel employ the phrase chag sameach, which literally means "joyful festival".
Deut. 32:36 judge, din; Strong #1777: To govern, rule, legislate, judge, strive, argue someone's case, to contend with someone or for something. The substantive that is derived from this word is translated as "judgment", "cause" or "argument". Dayan is another derivative that means "a judge". Finally, from din comes medinah, which means "state", "province" or "government"; Literally, "a place of judgment or justice".
Rev. 20:4 judge, krima, Strong #2917: Compare "crime" and "criminal". A legal term that describes the judicial process of deciding between guilt or innocence. The word is used principally to designate the verdict itself, which comes after an investigation. In Matthew 7:2, our LORD prohibits the attempt to find faults in others, while in I Corinthians 6:7, the apostle Paul counsels us to not initiate legal demands against our brothers in the faith. Krima is used frequently in relation to GOD's judgment against people's works of evil.
John 18:31 judge, krino; Strong #2919: Compare "criteria" and "critical judgment". To separate, decide, examine, interrogate, select, choose, resolve, reach an opinion, determine, pronounce a judgment.
Jud. 2:18 judge, shaphat; Strong #8199: One who judges, governs, emits justice, pronounces sentence or decides affairs. The root is shaphat, which means "to judge", "to decide" and "to pass sentence". In many western idioms "judgment" as well as "to judge" has negative connotations, but this isn't the case in Hebrew. Judgment presupposes a certain balance between wisdom and ethics which, being present in the mind of a ruler, permits him to govern equitably and to keep the land free of injustice. Judgment, when it relates to GOD, is the divine faculty by which the universe is governed in a just way and making decisions that will maintain or bring a state of justice. Abraham described GOD as the Judge of all the earth (Gen. 18:25). In the book of Judges, GOD raised up human judges (shophtim) to govern Israel, execute justice and make important decisions.
Matt. 5:22 judgment, krisis; Strong #2920: Compare "crisis". It expresses the idea of separating, the process of distinguishing and selecting, making a decision. The New Testament uses the word to refer especially to divine judgment. The events go forward to the moment when sin will be confronted and consequently judged. Because of Christ's expiatory work, believers won't be condemned.
Mark 5:15 correct judgment (KJV-right mind), sophroneo; Strong #4993: To have a sound mind, normal, well-balanced, serious, moderate, sober, balanced, disciplined, with the capacity to reason. From sozo, "to save", and phren, "the mind". The word describes our behavior and attitude as we approach the end times (I Pet. 4:7).
Matt. 1:19 just, dikalos; Strong # 1342: Upright, without guilt, honest, in conformity with the laws of GOD and of man. The word was originally used to describe people who lived in accordance with the dike, "rule", "custom". It's principally applied in the New Testament to people who live in accordance with the divine standard of right, which is only possible by means of justification and sanctification.
Prov. 10:3 just, [to the soul of the just], (KJV-righteous), nephesh; Strong #5315: A life, a living being, the soul, the I, the person, the reason, the personality, the inner desires and sufferings. This substantive, which appears more than 750 times, is a biblical term of great significance. "Soul" is the word that is usually preferred when translating nephesh; "heart", "person", "life" or "mind", occasionally give greater sense to some contexts. In contrast with the English word "soul", which usually describes only the inner person and contrasts with the exterior person, nephesh describes the person in his totality, as a vital unity, a living creation. The first five times that nephesh (Gen. 1:20,21,24,30; 2:7) appears shows that the range of the word is full enough to include living creatures and animals and human beings. In Exodus 1:5 we are told that 70 "persons" went down to Egypt. The person or divine being (the I, his desires, his life) is described as a soul. The word nephesh is applied to GOD in Jeremiah 5:9 ("...doesn't my soul have to be avenged?) and in Amos 6:8 ("Jehovah the LORD has sworn by himself...[his soul]").
Matt. 12:37 justified, dikaioo; Strong#1344: Legal term that means absolve, declare righteous, demonstrate being just or right. Jesus refers to the judgment day as the day of condemnation or justification, according to our hearts's answers to the Spirit.
I Pet. 1:5 kept, phrourea; Strong #5432: Term extracted from the military word that describes a guard centinel. We're in the midst of a spiritual combat, but the power and geace of GOD are our centinels and protectors.
I Tim. 3:3 kind (KJV-patient), epieikes; Strong #1933: From epi, "inward", and eikos, "gladly". The word suggests an equitable character, reasonable, patient, moderate, just and considerate. It's the opposite of abrasive, offensive, sarcastic, cruel and contentious. The person with an epieikes character doesn't insist on the letter of the Law.
John 8:32 know, ginosko; Strong #1097: Compare "prognosis", "gnomen", "gnostic". To perceive, understand, recognize, gain knowledge, give account, come to know. Ginosko is the knowledge that has a beginning, development and achievement. It is the recognition of the truth by personal experience.
Luke 5:22 knowing (KJV-perceiving), epiginosko; Strong #1921: Gnosis is the substantive, "knowledge", and ginosko the verb, "to know". Epiginosko is to know fully; to know with a grade of totality and competence, to be familiarized through discernment and full recognition.
Exod. 3:7 have known, yada; Strong #3045: Know, perceive, distinguish, recognize, be familiarized with; on a few occasions it says "know intimately", that is, sexually; also, in some verbal meanings it is remember, esteem, recommend. When the Scripture speaks of GOD making his name known, it refers to the act of revealing (through works and events) what his name truly means. Therefore, in 6:3, "And I appeared to Abraham, Isaac and Jacob as 'El Shaddai, but by my name Jehovah I was not known to them", GOD isn't saying that the patriarchs had never heard the name Jehovah, but rather that he hadn't revealed the complete significance of his divine name until the time of Moses and the Exodus.
Luke 22:35 lack, hustereo; Strong #5302: Become late, fall behind. With reference to people, to lack (Heb. 4:1), be inferior (II Cor. 11:5), be in need, be short of something (Matt. 19:20; Rom. 3:23).
Rev. 6:1 Lamb, arnion; Strong #721: Originally, a little lamb, but it's not used in the diminutive case. In John 21:15, arnion is applied to young believers, while in Revelation it appears 29 times as the title of the exalted Christ. Arnion is diametrically opposed to the beast. The beast is savage, cruel, hostile and destructive. On the contrary, our LORD is like a lamb, gentle, compassionate, loving and good, suffering innocently and dying to atone for our sins. In Revelation, the lion and the lamb combine the two elements of majesty and meekness.
Rev. 18:11 lamentation (KJV-mourn), pentheo; Strong #3996: To be saddened, lament, cry. In verses 11, 15 and 19, pentheo is applied to the merchants who lament the destruction of Babylon. The unholy will experience a great sadness for the disappearance of the systems of the world.
I Pet. 4:3 lasciviousness, aselgeia; Strong #766: Total lust, shameful indecency, unchecked concupiscence, unlimited depravity. The person with these characteristics tosses an insolent challenge to public opinion, commits sin in broad daylight, with arrogance and disdain.
Eccl. 3:4 laugh, sachaq; Strong #7832: To rejoice, play, be entertained, make fun of, offend, ridicule, or laugh at something. Although sachaq primarily means "to laugh", it occasionally has the sense of playing, whether it be the case of the frolic of animals (Job 40:20) or when people dance, laugh and play music during a celebration (II Sam. 6:15,21). Sachaq also refers, negatively, to the behavior of mocking and disorderly crowds who join together to ridicule someone, and thus entertain themselves as in Jeremich 15:17. Sachaq is the root of the name "Isaac", which means "he who causes laughter" (Gen. 21:5-7).
Isaiah 42:21 law, torah; Strong #8451: Instruction, teaching, direction, law, precept. This substantive appears 217 times in the Old Testament. Usually torah refers to the Law of Moses or a portion of the Law. On some occasions torah alludes to the regulations or instructions of a human progenitor or to some other wise person (Prov. 1:8; 3:1; 13:14). The root of torah is yarah, which means "to throw, launch directly, direct, rain". The idea is that the divine instructions to Israel (the Torah) were given in a direct manner. The New Covenant will make the Torah, by the power of the Spirit of GOD, be written on the hearts of Israel (Jer. 31:33,34; Ezek. 36:25,26).
Mark 1:20 leaving, aphiemi; Strong #863: A word composed of apo, "to move away from", and hiemi, "to send". Aphiemi has three principal categories of meanings: 1) To let go, dismiss, send, pardon. It is in this sense that the word is used in connection with divorce (I Cor. 7:11-13), debts (Matt. 18:27) and, especially, sins (Matt. 9:2; I John 1:9); 2) To permit, allow (Matt. 3:15; 5:40; 19:14); 3) To overlook, forget, leave alone (Matt. 4:11; Mark 7:8; Luke 13:35; John 4:3).
Lev. 25:10 liberty, deror; Strong #1865: Liberty, liberation, autonomy, be set free. Leviticus 25:10 is the verse inscribed on the U.S. Liberty Bell. Deror is also the Hebrew word for "swallow", a bird that is highly agile in its flight. In this passage, details are offered about the Jubilee year (verses 8-17 and 39-55) which indicate that deroris a term that is applied to the liberation of slaves and, according to Jewish custom, property each 50 years. The LORD Jesus cites Isaiah 61:1 in his first sermon, where he affirms that the messianic anointing and divine commission enables him to "proclaim liberty to the captives" (Luke 4:17-19).
I Cor. 10:29 liberty, eleutheria; Strong #1657: Freedom from slavery, independence, absence of external restriction, liberty of access. Paul rejoiced in the liberty that is in Christ Jesus. Legalistic believers criticized his new lifestyle, but he responded to them, "I am free from religious servitude. Why would anyone make me return to that bondage? We are free to serve the LORD in all manners consistent with his word, his will, his nature and his holiness.
I John 5:20 life, zoe; Strong #2222: Compare "zoology", "zoological", "zoo". It refers to the beginning (or basics) of life. In the New Testament zoe indicates not only physical life, but spiritual life, which we can achieve only through faith in Jesus Christ. Eternal life not only refers to duration of life, but quality of life: a present life full of grace and a future life of glory.
Jer. 8:11 lightness (the Spanish verse says "with lightness"; the KJV says "slightly"), qalal; Strong #7043: In a superficial or light manner, easy, frivolous; has very little weight. It also denotes cursing, taunting or ridiculing someone. Qalal appears 82 times. Examples of its usage as "curse" or "taunting someone" can be found in Genesis 12:3; II Samuel 16:13; Ezekiel 22:7. For examples of its employment, in the case of affairs that are considered "light" or of relatively little weight, see I Kings 12:9; II Kings 20:10; Isaiah 49:6. In this passage, the spiritual leaders of Israel attended superficially to the deep wounds of the people.
Matt. 8:26 little faith, oligopistos; Strong #3640: From oligos, "little", and pistis, "faith", which denotes a faith that lacks confidence or that doesn't trust much. Jesus used the word in several situations as a mild admonition or loving reprimand (6:30; 8:26; 14:31; 16:8; Luke 12:28). For designating unbelief or total distrust, the word apistis would be employed.
Hab. 2:4 live, chayah; Strong #2421: To exist, preserve, flourish, enjoy life, live happily, breathe, be animated, recover health, live uninterruptedly. The basic idea is "to live and breathe". In the Hebrew thought,, respiration constitutes an evidence of the presence of life. Thus the Hebrews words for "to be living" or "animal" (chay) and "life" (chayyim) are derived from chayah. This verb appears around 250 times in the Old Testament. Many references suggest that "to live" is the result of doing what is right (Deut. 4:1; 30:19,20; Prov. 4:4; 9:6; Amos 5:4). This passage is one of the great plans of faith. Not only does it appear several times in the New Testament, but it gave place to the Reformation. It literally says, "The just in (or for) his faithfulness (firmness, consistency, belief, faith, solidity) will live!"
Micah 4:13 LORD, 'adon; Strong #113: Owner or master. Its primary significance is "master". It can refer as much to a human master as the divine LORD. A person could call his king or any other person of nobility as 'adon. This was the title that Joseph's brothers continually used for him in Egypt. 'Adon is employed in modern Hebrew to allude shortly to a man. 'Adonai is a type of plural that is only used to refer to the glorious LORD and the fullness of his power and attributes.
John 6:68 LORD, kurios; Strong #2962: Originally, an adjective that signified having power or authority. As a substantive the word designates the owner, master, controller, someone in authority. In colloquial language, kurios is a title of respect given to masters, teachers, and thus successively. Kurios in the Old Testament was Jehovah, while in the New Testament this title is transferred to Jesus.
Zech. 9:10 lordship (KJV-dominion), moshel; Strong #4915: Dominion, sovereignty, jurisdiction, government. This substantive comes from the verb mashal, which means, "to govern, direct, reign, dominate or exercise authority". This word holds the idea of a strong and sovereign ruler (see its use in Gen. 37:8; Deut. 15:6; I Chron. 29:12; Psa. 8:6; 103:19). Therefore, the substantive moshel refers to the realm, geographical as well as political, that exercises a sovereign authority. In this passage it describes the messianic dominion in universal terms.
Luke 9:56 lose (KJV-destroy), apollumi; Strong #622: To use up, wear away, completely destroy, disintegrate. The New Testament frequently uses the word to describe spiritual destitution. Destruction for the sinner doesn't result in annihilation or extinction. It isn't the loss of the being, but of well-being.
Luke 16:4 lose (KJV-put out of), methistemi; Strong #3179: Literally, "to put aside". The word indicates a change from one place to another, a removal, a transference, a relocation. The action can be positive (Col. 1:13) or negative (Luke 16:4).
Rom. 5:5 love, agape; Strong #26: A word that is given new meaning for the Christian. Outside of the New Testament, it's rarely used in extant (existing) Greek manuscripts of that period. Agape denotes an invincible benevolence and an irreducible good will that always seeks the good of the other person, no matter what that may be. It is sacrificial love that freely gives without asking for anything in return, without considering the cost. Agape is a love that is offered consciously, while philos depends on uncontrolled circumstances; it has more to do with will than emotion. Agape describes GOD's unconditional love for the world.
Psalm 97:10 love, 'ahab; Strong #157: To love, have affection for someone; enjoy someone, be a friend of. 'Ahab is similar to the word "love" in our idion, in the sense that both cover a full gamut of meanings and analogous ideas. 'Ahab can refer to loving GOD, a friendship, a romantic love, a love for ideals, a pleasure, etc. The participle 'oheb refers to a friend or loved one. The first mention of love in the Bible is in Genesis 22:2, which it says that Abraham loved his son Isaac.
John 21:15 love, phileo; Strong #5368: Compare "philharmonic", "philosophy", "philology". To be enthusiastic toward, preoccupied with affection, to esteem, find pleasure in, feel a personal attraction for someone. Jesus asked Peter twice if he had agape love. Peter answered with phileo, which in that moment was all that he had to give. Later, the Holy Spirit made him understand the meaning of love more fully, that is the agape love. Peter used 9 times, in his writings, the words agape/agapao.
John 3:16 loved, agapao; Strong #25: unconditional love, love by election and an act of will. The word denotes uconquerable and invincible good will. Agapao will never seek anything that isn't the highest good for humanity. Agapao (the verb) and agape (the substantive) are the words for the unconditional love of GOD. It needs neither chemistry, nor affinity, nor emotion. Agapao is a word that belongs exclusively to the Christian community; is is a love virtually unknown to writers outside the New Testament.
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