Rev. 22:20 quickly, tachu; Strong #5035: Compare "tachometer". Immediately, rapidly, briefly, hurriedly. The word is used in the book of Revelation in relation to the immediate return of Christ.
Mark 13:14 he who reads, anaginosko; Strong #314: Originally, "to know with exactitude"; to know once and again, recognize. The word came to mean reading aloud to oneself or the congregations (Acts 8:28,30; Col. 4:16).
Matt. 25:7 (made) ready (KJV-trimmed), kosmeo; Strong #2885: Compare "cosmetic". Embellish, arrange, decorate, make beautiful, adorn, put in order. Here there is a vision of a quickening before the Second Coming of Christ.
Philemon 15 receive, apecho; Strong #568: To receive fully, have sufficiency. The prefix apo, "of", before echo, "to have", emphasizes the result obtained with action. As an intransitive verb, apecho signifies being far, distant (Matt. 15:8; Mark 7:6; Luke 7:6).
I Cor. 9:10 receive (KJV-reap), metecho; Strong #3348: Literally, "to have with". The word connotes a sharing, a participation with, a work in association with another, taking part in a joint adventure. Here the sowers and reapers share the same hopes. In Hebrews 2:14 it makes reference to the incarnation as the act through which Jesus shared flesh and blood with humanity for their redemption. I Corinthians 10:17 affirms that all the redeemed participate jointly in the worship of the LORD Jesus.
I Cor. 7:11 reconcile, katallasso; Strong #2644: To change, interchange, reestablish, restore relations, straighten things out, cease an enmity. Five times the word refers to how GOD reconciled himself with us through the life, death and resurrection of his Son Jesus (Rom. 5:10; II Cor. 5:18). Whether it speaks of GOD and man or of the husband and wife, katallasso describes the reestablishment of an appropriate, loving and intimate relationship, which has been broken and interrupted.
Isaiah 52:9 redeemed, ga'al; Strong #1350: Rescue, redemption, to buy again, to free through vengeance or indemnity. Ga'al refers to the custom of buying something that a person lost due to poverty, violence or destitution. Furthermore, the one who redeems is often a family member who is in a better position and can acquire the lost property. Psalm 72 is interpreted universally in messianic terms. Verse 14 declares, "He shall redeem their soul from deceit and violence". In Isaiah 52:9, GOD redeems Jerusalem, buying it from its oppressors. The biblical viewpoint of redemption is extremely broad, because GOD has promised to redeem all creation, which presently groans in bondage (Rom. 8:20-23).
Neh. 1:10 redeemed, padah; Strong #6299: To free, preserve, rescue, redeem, liberate, release, cut loose; To pay a ransom for. This verb appears around 60 times. It describes the deliverance of Israel from Egyptian bondage (Deut. 7:8) and the rescue of Israel from all sin (Psa. 130:8). The "redemption of the firstborn" is another example of the use of this verb; see Exodus 13:15. GOD promises to rescue his people from the power of the grave (Hosea 13:14). The phrase "the redeemed of Jehovah" (Is. 35:10; 51:11) contains the word padah. Whether this word refers to the rescue achieved through a payment or a miraculous deliverance, padah speaks to us of the divine desire to free his people.
Rom. 3:24 redemption, apolutrosis; Strong #629: A liberation assured by the payment of a ransom, freedom, left in freedom. The word, in secular Greek, describes a conqueror releasing his prisoners, a master redeeming a slave. In the New Testament, the word designates freedom from evil and the condemnation of sin through Christ. The price he paid to buy that freedom was his shed blood.
Zech. 13:9 refine, tsaraph; Strong #6884: To melt, refine, assay or purify metal. It refers to any type of refining, whether real or symbolic. It also implies the action of melting, testing or examining something through fire. This verb, which appears more than 30 times, is applied to the process of refinement through which the impurities of precious metals are removed, as with gold and silver. In Psalm 26:2, David asks GOD, "Examine [refine] my innermost thoughts and my heart". In Psalm 12:6, pure words are compared to silver purified seven times (compare Psa. 17:3; 66:10; Is. 1:25).
II Sam. 8:15 reigned, malach; Strong #4427: To reign, be a monarch, be designated king. Melech, "king", reflects what a sovereign is; malach, what a sovereign does. Two biblical names, "Abimelech" ("My father is king") and "Melchizedek" ("the just king") are derived from this root. A similar substantive exists: malkut, "kingdom". The LORD Jesus extensively used the phrases "kingdom of GOD" and "the kingdom of heaven" in the gospels. Isaiah 9:7 speaks of the eternity of the messianic kingdom. David reigned over all Israel (II Sam. 8:15); the Messiah will reign for ever over Israel and all the nations (Luke 1:33).
Jer. 40:4 released (KJV-loosed), patach; Strong #6605: To open, liberate, unbind, make free, unchain. This verb appears around 150 times. It often refers to opening the hand, the eyes or the mouth; or opening a book, a door, or a window. Occasionally patach signifies "liberating or untying" (Psa. 102:20). The substantive petach, which is related to this verb, means "door" or "entrance", and is applied here to the dor of the tabernacle and the entrance to the house, cave or city. Hosea 2:15 promises that the valley of Achor will be renamed the door of hope, or petach tiqvah. In this passage Jeremiah is granted full liberty or freedom from his chains.
Lam. 5:19 remain, yashab; Strong #3427: To be seated, remain, dwell, withstand, inhabit, continue, live in a particular site or to make a permanent dwelling. This verb appears more than 500 times. In the majority of cases (II Sam. 7:2; Jer. 23:8), Yashab could be translated as "to live". In Nehemiah 1:4 it has the sense of sitting and waiting. Psalm 132:14 illustrates the idea of dwelling permanently. From yashab is derived yeshiba (religious school where young students for the rabbinate are seated to study) and yishub (the total of the Jewish inhabitants in the land of Israel). In this reference, the permanence of GOD contrasts with the temporary desolation of Zion.
Isaiah 62:6 remember (KJV-make mention), zachar; Strong #2142: Remember, bring to mind, evoke. It also says: mention, meditate, mark, engrave, recall and retain the appropriate thoughts. Remembering implies approval, recognition or granting importance to something or someone. On the other hand, forgetting something or someone signifies abandonment, rejection or irrelevant treatment. GOD remembered Noah, Abraham, Rachel and his covenant (Gen. 8:1; 19:29; 30:22; Exod. 2:24). In the new covenant GOD promises to never again remember Israel's sin (Jer. 31:34).
Heb. 9:22 remission, aphesis; Strong #859: From aphiemi, "to send far away". The word signifies freedom from slavery or prison, dismissal, sending far away, and forgiveness, with the additional quality of cancelling all judgment, punishment, obligation or debt.
John 16:22 remove (KJV-take from), airo; Strong #142: To take away, lift from the ground, remove and seize. The verb is very common in the New Testament and, in addition to its literal use, is utilized in relation to Christ, who removed, took away the sin (1:29; I John 3:5) or the believers, urges them to put their negative attitudes aside (Eph. 4:31), and to take his cross (Matt. 16:24); this word is also applied to the devil, who snatches the Word of GOD from its hearers.
Titus 3:5 renovation, anakainosis; Strong #342: A combination of ana, "another time", and kainos, "new". The word suggests a renovation, restoration, transformation, and a change of heart and life. In Romans 12:2, it indicates a complete change for the better, one's adjustment of moral and spiritual vision. Here it emphasizes the transforming work of the Holy Spirit.
Matt. 3:2 Repent, metanoeo; Strong # 3340: From meta, "afterwards, later", and noeo, "to think". Repentance is a decision that results in a change of mind, which, in time, brings a change of purpose and action.
James 1:5 reproach, oneidzo; Strong #3679: Originally, behaving oneself in a juvenile and immature manner; the word describes youths who taunt, annoy and insult each other. Later, the word came to signify mockery, ridicule, scolding, offense and the irritating and sarcastic use of words. James 1:5 assures us that GOD gives without making us remember that we aren't worthy.
Matt. 20:28 rescue, lutron; Strong #3083: From the verb luo, "untie". The word means a liberation from slavery or captivity through the payment of a determined price. Sin demands an expiation, a price that must be paid because of the penalty of death that weighs upon us. Jesus gives us a universal rescue (for many) of vicarious nature. Lutron defines the price that was paid to cancel our debt.
Eph. 6:13 resist, anthistemi; Strong #436: Compare "antihistamine". From anti, "against", and histemi, "resistance". The verb suggests vigorous opposition, valiant resistance, placing oneself face to face with an adversary, standing one's ground. Anthistemi tells us that with the authority and the spiritual weapons that are granted to us, we can resist the forces of evil.
Acts 10:34 respecter (shows partiality), prosopoleptes; Strong #4381: The person who takes sides, who shows favoritism, exhibits prejudice, shows discrimination, partiality, who treats a person better than another. Society is a respecter of persons. GOD, on the other hand, offers his love and grace and anyone can receive them.
Rev. 14:13 rest, anapauo; Strong #373: From ana, "above", and pauo, "to make cease". The word describes an interruption in labor, a rest, a pause.
Isaiah 28:12 rest, menuchah; Strong #4496: Place of rest, place of quietude, consolation and peace. It also refers to the condition of repose itself. Menuchah comes from nuach, a word that means "to rest, calm, be seated, relief". Because Noah's parents foresaw that his life would be peaceful (Gen. 5:29), they called him "Noah", which comes from this root. Isaiah 28:12 declares, "This is the rest; give rest to the weary". Menuchah denotes great relief, peace and security, as in Psalm 23:2, "You will shepherd me by the waters of menuchah [rest]". See Numbers 10:33, where is speaks of the place of rest that the Israelites sought (see also Psalm 132:14; Is. 11:10).
Exod. 33:14 rest, nu'ach; Strong #5117: To rest, be seated; be placated or quieted; to be secure; be quiet; dwell peacefully. This verb appears around 65 times; for the first time in Genesis 8:4, where it says that the ark rested upon the mountains of Ararat. Nu'ach is the verb that describes the Spirit of GOD which rests upon the Messiah (Is. 11:2), or on the 70 elders of Israel (Num. 11:25). The name "Noah" ("Provider of rest" or "consoler") derives from nu'ach; see Genesis 5:29. In this reference, the presence of GOD offers rest to his people, that is, his presence comforts, consoles, quiets and calms us.
Exod. 16:30 rested, shabat; Strong #7673: Stop, rest, cease, finish. This verb is of great importance in the Old Testament, mainly due to the substantive from which it arises: shab-bat. The shabbat is the day when all work ceases and Israel rests and meditates on the glories of creation (heaven and earth), just as GOD rested the seventh day (Gen. 2:1-3).
Num. 10:12 rested, shachan; Strong #7931: To be seated, dwell, remain, rest on, "tabernacle". This verb appears more than 120 times. The people dwell in tents (Psa. 120:5) or in a particular land (Jer. 7:7); GOD swells on Mount Zion (Is. 8:18); the glory dwells in the Holy Land (Psa. 85:9). Mishkan, "tabernacle", "the dwelling" of GOD is derived from shakan. This term also designates the tabernacle of Moses, as well as other places of residence. Mishkan appears more than 50 times in the book of Exodus. Another derivative of shakan is Shekinah, "the permanent presence of the Almighty GOD". Occasionally the Shekinah appears in visible form. This word isn't found in the Bible, but has come to us through Judaic writings.
Acts 23:6 resurrection, anastasis; Strong #386: A raising up again, restoration of life, raising from the dead. A word composed of ana, "another time", and histemi, "to be raised". The resurrection of Jesus constitutes the firstfruits or prototype of the future resurrection of all those who are in their graves. In verse 6, anastasis is the resurrection to come that will occur in the Day of Judgment. Another use of anastasis designates "a moral reestablishment of spiritual truth".
Amos 3:7 reveals, galah; Strong #1540: To discover, unveil, open, show openly, strip, expose; go into exile, leave. In this reference, galal has to do with the unveiling, exposition, revelation, uncovering and opening of the LORD's secret plans to the prophets, who are his servants. Others uses of galah include "to discover" or "see" the nudity of a parent (Lev. 20); "to leave" or "go" toward captivity, as if such leaving or exit implies being deprived of a life of blessings (II Ki.25:21); and the "departure" (literally "depriving") from Israel of the glory of GOD (I Sam. 4:21,22).
Rev. 22:12 reward, misthos; Strong #3408: Pay, salary, recompense for service. The word especially describes the divine recompense given to the believers for the moral quality of their actions. The recompense can be one and the same in all the cases, but its value for the individual worker will vary according to the work that he has realized.
Lam. 1:18 righteous, tsaddiq; Strong #6662: One who is righteous, correct, clear, clean, appropriate. A person who is characterized by his integrity, equity and just spirit. This word appears more than 200 times and comes from the verb tsadaq, which means: "to be just, be justified and cleansed". Tsadaq and its derivatives hold the idea of justice and integrity as a way of life. Righteousness gives a person light and happiness (Psa. 97:11). Tsaddiq appears 66 times in Proverbs (see specifically Prov. 4:18; 18:10; 24:16). The tsaddiq is the one who will live by faith in Habakkuk 2:4. In this verse Jehovah is tsaddiq (just and honest) an every moment, even when he ordains punishments.
II Tim. 4:8 righteousness, dikaiosune; Strong #1343: Just, the quality of acting correctly. The word suggests conformity with the revealed will of GOD in all aspects. Dikaiosune possesses both senses: judicial and benevolent. GOD declares the believer righteous, in the sense of absolving and dispensing justice to him (II Cor. 5:21).
Joel 3:16 roar, sha'ag; Strong #7580: To bellow, roar like a lion, boom like thunder. This verb appears 22 times and about half of these references allude to the roar of lions. A few passages relate to angry men who "roar" (see Psa. 22:13; 74:4; Zeph. 3:3). The majority of the remaining verses have to do with the roar that GOD makes when he intervenes in a battle. In this passage, as in Amos 1:2, it alludes to the roar with which GOD confronts the enemies of Israel, and in Amos it constitutes his response to the Israelite transgressions.
Deut. 16:2 sacrifice, zabach; Strong #2076: To kill, tear into pieces or sacrifice. The substantive zebach, "a sacrifice", comes from this verb. While in the majority of western idioms the word sacrifice merely suggests an inconvenience or handing over a costly gift, in the Hebrew idiom it holds the idea of offering a life. From zabach also comes the word mizbeach, "altar", which literally signifies a place for sacrifices.
Mal. 4:2 salvation, marpe'; Strong #4832: Restoration of health, remedy, cure, medicine, tranquility, deliverance. Marpe' appears 13 times and comes from the verb rapha', which means "to heal, cure or repair". Salvation is the divine rescue of the entire person and healing is the repair of the human being, just as marpe' illustrates it. Compare the application of rapha' in Psalms 41:4 and 147:3, where it speaks of the healing of a sinful soul and a broken heart. In this reference, the Messiah is compared with the rising sun, whose visible rays spread in all directions. Healing flows from each one of these glorious rays of light.
Luke 19:9 salvation, soteria; Strong # 4991: Deliverance, preservation, healing, prosperity, happiness, rescue, general well-being. This word is used in the material and temporal sense and also in the spiritual and eternal sense. The New Testament specificalyy uses the word to designate spiritual well-being. Salvation is a present possession (1:17; II Cor. 1:6; 7:10), with a fuller realization in the future (Rom. 13:11; I Thess. 5:8,9).
Acts 28:28 salvation, soterion; Strong #4992: Rescue, liberation, security, deliverance, escape, preservation: a word that universally designates Christian salvation. (Compare "soterology"). Soterion is only used five times. Soteria, the generic word, appears 45 times. It is an all-inclusive word that signifies pardon, healing, prosperity, liberty, security, rescue, deliverance and restoration. The salvation of Christ includes the human being in his totality: spirit, soul and body.
John 10:36 sanctified, hagiadzo; Strong #37: Compare "hagiography" and "hagiograph". To consecrate, separate, dedicate, reverence, sanctify, make holy. Hagiadzo, as a state of holiness, is the opposite of koinon, which identifies something common or unclean. In the Old Testament, things, places and ceremonies were named hagiadzo. In the New Testament, the word describes a quality of the fruitful life of the Holy Spirit. Because his Father set him apart, Jesus is appropriately called the Holy One of GOD (6:69).
Job 1:6 Satan, Satán; Strong #7854: An opponent or the opponent; he who hates; the accuser; the adversary, the enemy; the one who resists, obstructs and limits all that is good. Satán comes from a verb that means "to oppose" or "to resist". As a substantive, it can describe any "opponent" (II Sam. 19:21,22). But, when the form ha-satán (the adversary) appears, it's usually translated satan, not as a title or name, but as an accurate description of his character as odious enemy, since Satan is the hater, the one who opposes GOD, who is love (see I John 3:10-15; 4:7,8). Mankind wasn't a witness of the beginning of Satan, but by divine design will be at his end, an end of eternal torment and humiliation (see Is. 14:12-20; Ezra 28:16-19; Rev. 20:10).
Matt. 15:33 satiate (KJV-fill), chortazo; Strong #5526: Originally, feeding or fattening animals. The Stoic philosophers started to feel despite for the common folk and began to apply chortazo to human beings. The word came to mean being satisfied with abundant food.
Luke 7:50 saved, sozo; Strong #4982: To save, heal, cure, preserve, keep secure and healthy, rescue from danger or destruction, liberate. Sozo saves from physical death through healing, and from spiritual death through the forgiveness of sin and its effects. Sozo, in primitive cultures, is translated, simply, as "to give new life" and "to produce a new heart".
Amos 4:8 satiated (KJV-satisfied), sabe'a; Strong #7646: To be satiated, full or satisfied fully. This verb appears around 100 times. We encounter related words in Genesis 41:29, where it speaks of seven years of "plenty"; in Job 42:17, where he died satisfied, after having enjoyed a long life ("full of days"); in Psalm 16:11, the fullness of joy is found in the divine presence; and in Isaiah 23:18, where we are told that the people of GOD would eat until they were satiated. The most common use of sabe'a is applied to eating or drinking until satiated. According to Proverbs 27:20, there are two things that are never satisfied: hell and human eyes.
Jer. 17:14 save, yasha'; Strong #3467: To rescue, save, defend, liberate, preserve, avenge, aid. The verb, which is found more than 200 times in the Old Testament, embraces in a word the divine response to the needs of humanity. GOD chose a form of this word to be the name of his Son: Yeshua, which means "He will save". See Matthew 1:21. The original sense of yasha' was "to deliver"; "to open widely". Our Deliverer freed us, rescued us, defends and preserves us continually; he opened wide the doors of our captivity.
John 4:42 Savior, soter; Strong #4990: Compare "soterology", the doctrine of salvation. From the same root from which sodzo, "to save" and soteria, "salvation" are derived. The word designates a deliverer, protector, savior, benefactor, redeemer. It is used to describe GOD, the Father, as well as Jesus the Son.
John 20:14 saw, theoreo; Strong #2334: Compare "theater", "theory", "theoretical". To contemplate, see attentively, perceive, look at with a prolonged and continual admiration. Theoreo gives the idea of looking with a purpose, with interest, and with dedicated scrutiny.
John 5:39 Scriptures, graphe; Strong #1124: Compare "graphic", "graph", "biography", "autograph". A document, any written thing, sacred scripture, the Scriptures. Graphe points to the divine author with the idea that what is written permanently remains the voice of the living GOD. While some scholars restrict graphe to the Old Testament writings, II Peter 3:16 includes the writings of the New Testament.
Hosea 5:15 seek, baqash; Strong #1245: To investigate, seek something diligently, seek something anxiously, until encountering it. Baqash can be applied to seeking a person, a thing in particular or pursuing a goal (as the attempt to destroy a city, II Sam. 20:19). Baqash appears more than 210 times in the Bible. Peace should be sought with eagerness (Psa. 34:14). The face of Jehovah, that is, his presence, should especially be sought (Psa. 27:8).
I Sam. 9:9 seer, ro'eh; Strong #7200: A visionary, seer; one who has visions; a prophet. Ro'eh comes from the verb ra'ah, which means "to see", but also holds a wide variety of significances relating to the sense of sight (such as "to perceive", "appear", "discern", "look" and other similar concepts). It isn't strange that the Hebrews describe the prophet as a "seer", since the prophets frequently received messages from GOD. through visions. But, the word nabi' (voice) is the preferred Hebrew word for designating a prophet.
II Tim. 1:7 self-control (KJV-sound mind), sophronismos; Strong #4995: A combination of sos, "secure", and phren, "the mind"; thus, a sure thinking. The word indicates good judgment, disciplined thought patterns, and the ability to understand and make correct decisions. It includes the qualities of self-control and self-discipline.
John 20:21 sent, apostello; Strong #649: Compare "apostolic". To commission, separate for a special service, send a message through someone or with a mission; to equip and command someone with the complete backing and authority of the one who sent you.
John 5:13 separated (KJV-conveyed away), ekneuo; Strong #1593: Literally, "to bend the head to the side". To avoid, dodge, change course, retire, move away. Used only here in the New Testament, ekneuo describes Jesus leaving the site after healing the paralytic. Even though some believe that Jesus slipped away to escape from danger, others believe that he was eluding the audience's applause or confrontation with the religious leaders because of having healed a man on the day of rest.
Isaiah 6:2 seraphims, seraphim, the plural of seraph; Strong #8314: A flaming, fiery angelic being, with the ability to move softly and quickly; it also refers to a creature of the desert, probably a serpent, of brilliant color, and extremely agile. The root of the word is seraph, which means "to burn or burn up". Therefore, the seraphim could be angels of a brilliant color or appearance, similar to a flame in their movement or transparency. Only in Isaiah 6:2,6 is the word translated "seraphims"; the rest of the references (Num. 21:6,8; Deut. 8:15; Isaiah 14:29,30; 30:6) allude to serpents, scorpions and vipers. Perhaps the color or movement of the earthly serpents similar to that of the angels.
Rev. 19:5 servants, doulos; Strong #1401: From deo "to bind". The word refers to some in servitude or submission to another; usually it's translated as "slave" or "servant". Often, the service spoken of is voluntary, through which a person offers obedience, devotion and loyalty to another person, and subordinates himself to their will. It's used to refer to the institution of slavery (Matt. 8:9; 18:23), and metaphorically to describe the servants of Christ (Rom. 1:1; I Cor. 7:22), of GOD (Acts 16:17; Titus 1:1), of sin (John 8:34; Rom. 6:17,20), of corruption (II Pet. 2:19), and of evil (Matt. 18:32; 24:48).
Psalm 100:2 Serve, 'abad; Strong #5647: To work for something, serve, labor for someone, be a servant; worship. From this verb root comes 'ebed, "servant, slave, or worker". A "servant", generally, is someone who acts under the direction of a superior. We encounter the most significant application of this term in the messianic title "Servant of Jehovah" in Isaiah. 'Abad forms part of several names, among which are Obed-Edom ("Servant of Edom"), Abed-Nego ("Servant of Nego") and Obadiah ("Servant of Jehovah"). Psalm 35:27 illustrates when we esteem GOD and when we are kindly disposed to be his servants. In contrast with human masters and lords, GOD is deeply concerned with the wellbeing of each one of his servants.
John 10:2 shepherd, poimen; Strong #4166: A pastor, guider of sheep; one who cares for, directs, guides, attends to, feeds and protects a flock. The New Testament uses the word to identify the ministry or pastor of the church, whose care and leadership are submitted to the believers voluntarily (Eph. 4:11). The term is applied metaphorically to Christ (John 10:11,14,16; Heb. 13:20; I Pet. 2:25).
I Chron. 15:2 serve, sharat; Strong #8334: To serve, help, minister. Sharat refers to the tasks assigned to the servants closest to GOD or the king. The priests and the Levites served GOD during their ministry in the tabernacle and the temple. Some significant examples of servant relationships are those existing between Joseph and Potiphar (Gen. 39:4); Joshua and Moses (Exod. 33:11); Elijah and Elisha (I Kings 19:21). The modern use of the title "minister" projects an image of stern authority, while the biblical usage projects an image of service, obedience and flexibility.
Ezek. 16:63 shame, bush; Strong #954: To embarrass oneself, humiliate oneself, defrauded. This verb appears approximately 100 times Among its derivatives are busha and boshet, that are translated as shame, but in reality refer to an idol. The idol itself was considered a shame, it also constituted a guarantee that its worshipers would eventually be shamed and greatly defrauded due to the object of worship they had chosen. Bosh is utilized to give the sense of frustration that is experienced when hope is deposited in something disgraceful; but those who trust in the LORD will never be ashamed (Psa. 25:2,3; Joel 2:26,27). In this reference, shame is the result of remembering the road that we should walk before entering into the divine covenant (v.61), and realizing that our works require expiation.
Hosea 13:14 Sheol (KJV-the grave), she'ol; Strong #7585: The tomb, the realm of the dead, sepulcher, hell. This substantive appears 65 times and its use is sufficiently full as to include the visible tome that holds a cadaver and the abyss, that invisible world toward which the soul goes at the moment of death. The significance of "tomb" is manifested in Genesis 37:35; 42:38 and I Kings 2:6. She'ol appears as the realm of the souls separated from the bodies in passages like Psalm 9:17; 16:10; 55:15; 139:8; Isaiah 14:9-11; Ezekiel 31:15-17; 32:21. It's presumed that the root of she'ol is sha'al, which means "to ask, demand, require". Therefore, "hell" is an insatiable and greedy devourer of human beings, is never completely filled or satisfied, but always asks for more (see Prov. 27:20). The promise of GOD in this verse is that he will save his people from the power of she'ol, and in the end, will destroy it.
Gen. 48:10 Shiloh, shiloh; Strong #7886: Shiloh was one of the cities where the tabernacle was situated (Josh. 18:1). Here, in the Book of Genesis, it seems to be a proper name or title, which believers generally accept as the messianic designation for Jesus. Its etymology is uncertain. For some, shiloh means "the peaceful". According to another viewpoint, shiloh is a substantive with a pronomial suffix that should be understood as "his son"; therefore, the princes and legislators would not accept Judah until his son would come. Another possibility would be to divide shiloh into two words, shay and loh, which would indicate "he to whom tribute is offered". The most likely meaning of shiloh is accepted by the majority of the authorities on ancient Jews, for whom it's a matter of a word composed of shel and loh, which means "he who belongs". In English, shelloh could be understood as "to whom the dominion belongs", "of whom is the kingdom", "he who has the right to reign". See particularly, Ezekiel 21:27.
Heb. 11:26 sight, apoblepo; Strong #578: A word that grafically combines apo, "far from", and blepo, "to see". The word literally means "to see making an abstraction of everything else, with the end of intensely observing a determined objective". Moses took his sight away from the riches of the world and, in exchange, put his sight on the Messianic future.
Psalm 86:17 sign, 'ot; Strong #226: A sign, a visible illustration, mark, portent, signal, flag; a powerful miracle, work or event. We encounter this substantive 78 times in the Old Testament. The rainbow (Gen. 9:12-17), the circumcision (Gen. 17:11) and the blood of the Passover lamb (Exod. 12:13) are visible illustrations of something that we can't see, that is, an agreement between GOD and his people. GOD wounded Egypt on 10 occasions and these miraculous events are called "signs" (Exod. 10:2). In this reference David prays for a miracle, a signal, or some type of sign that his enemies can see and clearly decipher.
John 1:29 sin, hamartia; Strong #266: Literally "not hitting the target", lack, offense, taking the wrong course, evil, sin, guilt. The New Testament employs the word in the generic sense to refer to a specific evil (8:34,46; II Cor. 11:7; James 1:15); as a principle and quality of action (Rom. 5:12,13,20; Heb. 3:13); and as a sinful action (Matt. 12:31; Acts 7:60; I John 5:16).
Rev. 16:14 signs, semeion; Strong #4592: Compare "semantic", "semaphore", "semasiology". A sign, mark, proof. It's used to distinguish between persons or objects (Matt. 26:48; Luke 2:12); to denote a warning or admonition (Matt. 12:39; 16:4); like a presage that prognosticates future events (Mark 13:4; Luke 21:7); to describe miracles and wonders, whether attributed to divine authority (Matt. 12:38,39; Mark 8:11,12) or false teachers or demons (Matt. 24:24; Rev. 16:14).
I Cor. 5:8 sincerity, eilikrineia; Strong #1505: Literally, "to judge in the light of the sun). The word alludes to the eastern bazaars where pottery is exhibited in dimly lit quarters. The unscrupulous merchants mend the broken vases or cover the defects with beeswax. The intelligent buyers hold the pieces of pottery up to the sunlight to judge their quality by the solar light. Eilikrineia is transparent honesty, genuine purity and uncontaminated innocence. It describes someone who doesn't fear a complete examination of his motives and intentions, because he has nothing to hide.
Jud. 5:3 sing, shir; Strong #7891: To sing. Shir refers specifically to the kind of song that is sung without instrumental accompaniment. In the Old Testament zamar is another common word for "to sing", which is derived from mizmor, which generally is translated as "psalm" or "song". Mizmor can be vocal as well as instrumental. Shir is found in the Hebrew title of Songs: Shir ha-Shirim, which literally means "Singer of songs".
Psalm 149:3 sing, zamar; Strong #2167: To play music, sing praises. To sing songs accompanied by musical instruments. Zamar appears more than 45 times, mostly in the Psalms. There seems to be a particular affinity between zamar and string instruments. The most important derivative of zamar is mizmor (a psalm or song accompanied by instruments). Musical instruments are an integral part of praise and worship.
James 5:20 sinner, hamartolos; Strong #268: An archery term when the target is missed, or when a traveler wanders of the road with which he is familiar and goes on a crooked path, which makes him lost the correct way. The word refers to one who consciously dedicates himself to sin, to a transgressor whose thoughts, words and works are contrary to the eternal laws of GOD.
Psalm 130:3 sins, 'avon; Strong #5771: Evil, fault, iniquity, guilt, and culpability. It also refers to a moral weakness, and to perversion. 'Avon comes from 'avah, which signifies "to bend" or "distort". Therefore, sin constitutes an "evil inclination" or a "distortion" in the life of human beings. 'Avon appears more than 220 times in the Old Testament. It's first mention is in Genesis 4:13, where Cain finally understands the magnitude of his action and declares: "Great is my punishment [sin] to be borne". The knowledge of that sin is something too heavy to be endured by fallen humanity. GOD promised that the Suffering Servant would bear the iniquities of his people (Is. 53:11; 'avon also appears in verses 5,6).
I Thes. 4:17 snatched (KJV-caught up), harpadzo; Strong #726: To capture, take away, seize by force. The word describes the action of the Holy Spirit when transferring Philip from one place to another (Acts 8:39), and Paul being taken to heaven (II Cor. 12:2,4). It suggests the action of a sudden force.
Titus 2:12 soberly, sophronos; Strong #4996: From sozo, "to save", and phren, "the mind". This word is an adverb that applies to a responsible act, sensible, prudent, to keeping self-control and being in full possession of the intellectual and emotional faculties.
Gen. 29:32 son, ben; Strong #1121: A son, a boy. The plural isn't restricted to "sons", but frequently means "children" or "descendants" of both sexes. An example is the phrase b'nay yisrael (literally "children of Israel"). Possible, the root from which ben proceeds is banah, which means "edify" or "fortify". The idea consists of the fact that a child is a constructor of future generations.
Luke 21:19 souls, psuche; Strong #5590: Compare "psychology", "psychosis", "psychiatry", "psychodelic". Psuche is the soul distinct from the body. It is the seat of the affections, will, desire, emotions, the mind, reason and understanding. Psuche is the inner person or the essence of life. The word often refers to the person or the being itself (Acts 2:41,43; I Pet. 3:20). Psuche isn't dissolved by death. Body and spirit t can be separated, but only spirit and soul can be distinguished.
Jude 4 sovereign, despotes; Strong #1203: The origin of the word "despot". The word means owner, master, one who has absolute dominion, supremem authority and unlimited power that emanates from the right of ownership. Despotes includes total submission on our part to GOD's will, not as an expression of fear or servitude, but as a joyful and voluntary submission.
Hosea 10:12 Sow, zara'; Strong #2232: To scatter seeds, plant seeds to increase the results, disseminate. The verb zara' appears 55 times in the Old Testament to refer to the sowing of grains, as well as the sowing and multiplication of human beings and animals (Psa. 107:37; Jer. 31:27,28). In Psalm 97:11, seeds as unusual as "light" and "happiness" are harvested by the saints of Jehovah. From the verb zara' comes the substantive zera', which means "seed", whether of fruit, gain, seminal fluids or the line of descendancy that comes from an individual ("the seed of Abraham", in Psa. 105:6). Here it indicates that those who plant righteousness will harvest affectionate goodness. Compare the planting of tears and the harvesting of joy (Psa. 126:5).
Titus 1:10 speakers of vanities, mataiologos; Strong #3151: From mataios, "idle", "useless", and lego, "to speak". Mataiologos is speaking that lacks reason and value, and which evidences an undisciplined lifestyle. Its counterpart is speaking moved by the Holy Spirit (II Pet. 1:21).
Rom. 7:6 Spirit, pneuma; Strong #4151: Compare "pneumonia", "pneumatology", "pneumatic"; Respiration, breeze, an air current, wind, spirit. Pneuma is that part of a person that can respond to GOD. The Holy Spirit is the third person of the Trinity, who leads us to Christ, convinces us of sin, enables us to accept Christ as our personal Savior, assures us of our salvation, enables us to live the victorious life, to understand the Bible, to pray according to GOD's will, and to speak of Christ to others.
II Sam. 23:2 Spirit, ruach; Strong #7307: Spirit, wind, breath. This word appears about 400 times. Job 37:21 and Psalm 148:8 speak about tormentous "winds". In Genesis 6:17, "the ruach of life", is translated as "spirit of life" or "breath of life". Generally it's translated as "spirit", whether this is the human spirit, a troubling spirit (I Sam. 16:23) or the Spirit of GOD. The Holy Spirit is paid special attention in Isaiah: GOD put his Spirit upon the Messiah (42:1); the LORD will pour out his Spirit upon the descendants of Israel (44:4); Jehovah and his Spirit sent the Anointed (48:16, a reference to the triune GOD); the Spirit of GOD commissioned and strengthened the Messiah (61:1-3); see also 59:19,21.
Rev. 11:8 spiritual , pneumatikos; Strong #4153: Compare "pneumatic", "pneumatology". An adverb that denotes a symbolic or spiritual sense. In I Corinthians 2:14, the word is used to describe why the natural reasoning can't understand the things of the spirit. These are discerned pneumatikos, with the help of the Holy Spirit. Here Jerusalem is called "Sodom", because of its spiritual perversity, and "Egypt", due to its opposition to the plans and purposes of GOD.
Rom. 16:20 squash, 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.
Neh. 9:13 statutes, choq; Strong #2706: A decree, engraving, inscription, citation; a written rule, the limits of a decree or pronouncement, law or custom. This substantive refers to a defined limit, particularly when it's established or written as law, but occasionally it doesn't have to be in written form, as in the case of the limits ("statute") imposed by GOD on the sea and the rain (Prov. 8:29; Job 28:26). Here choq appears along with mitzvah (judgment or regulation). Choq is used around 220 times. In Psalm 119 it appears 21 times. The messianic decree (choq), that the LORD Jesus will declare, announces that the dominion of the world belongs to the only-begotten Son of GOD (Psa. 2:7-9).
Num. 36:13 statutes, mishpat; Strong #4941: Decision , determination, judgment, justice, rectification, correction, punishment. This form of shaphat, which means "to decide, decree, judge, determine and govern", appears more than 400 times. Justice is a faculty (always present in GOD and occasionally in human beings) that produces decisions based on righteousness, truth, equity, and equality. Justice rectifies imbalance and straightens things up. If punishment is required to rectify things, then judgment entails penitence. Rulers are expected to govern with righteous judgment (Is. 32:1). GOD himself is called a "just GOD" (Is. 30:18). In Isaiah 26:9 GOD's just decisions fill the earth and instruct the people in righteousness.
Prov. 3:6 straighten (KJV-direct), yashar; Strong #3474: Right, directed, pleasing, good. Here yashar means "to straighten". GOD "will direct" the way of his devoted and trusted servants. From this verb comes the substantive yosher, that says "rectitude" (Psa. 119:7). Job is described as without stain and upright (Job 1:1). The divine promise to Cyrus was that the crooked places would be straightened (Is. 45:2). Finally, from yashar comes the poetic name "Jeshurun" ("The upright"), a name that was always applied to Israel as a just nation (Deut. 33:5; Is. 44:2).
Acts 13:17 strangers, paroikia; Strong #3940: Wanderers, strangers, transients, non-citizens who dwell as exiled residents. (Compare "parochial" and "parish"). Their permanent home would be the land of Canaan. I Peter 1:17 uses paroikia in the spiritual sense. Christians live temporarily as strangers in a hostile world. The LORD has prepared a future place for Christians, of permanent character and unlimited time.
Eph. 2:19 strangers, paroikos; Strong #3491: From para, "near", and oikeo, "to dwell"; thus, "dwelling near". The word came to refer to a stranger who lived as a transient or wanderer in a land, without the rights of citizenship. The word applies to Abraham and Moses, wanderers in a land that wasn't theirs (Acts 7:6,29), and to the Christian who journeys through this world as a foreigner, whose ultimate citizenship and residence are found in heaven.
Jer. 16:19 strength, 'oz; Strong #5797: Power, security. This substantive comes from the verb 'azaz, which means "firm and strong". Here the description that Jeremiah makes of his GOD has poetic quality in the Hebrew: 'Uzi u-Ma'uzi (my fortress and my strength). 'Oz appears approximately 100 times in the Old Testament, often in well-known verses (see Psa. 8:2; 46:1; 63:2; Is. 12:2). David danced joyfully before Jehovah (II Sam. 6:14). In Psalm 105:4, we are wisely counseled to seek "Jehovah and his power".
Col. 1:11 strengthened, dunamoo; Strong #1412: To make strong, confirm, enable. An entire family of duna-power words exists; dunamai (power to do), dunamis (power, usually supernatural); dunamoo (to strengthen), dunastes (sovereign or one who governs), dunateo (to be powerful) and dunatos (powerful). Compare "dynasty", "dynamic", "dynamite".
Acts 9:31 strengthened (KJV-in the comfort of), paraklesis; Strong #3874: A calling to render aid, to console or encourage. Paraklete constitutes a strengthening presence, someone who gives sustenance to those who cry for help. Paraklesis (console) can come to us through the Holy Spirit and the Scriptures (Rom. 15:4).
Matt. 11:6 stumble, skandalizo; Strong #4624: Originally, putting a trap or stumblingblock in the way. The related noun refers to a flesh-hook or the hook of a snare. In the New Testament, skandalizo is always used metaphorically to designate that which gets in the way of a correct procedure or thought; or rather, "to make stumble or trip". (Compare "scandalize".)
I Cor. 14:32 subject, hupotasso; Strong #5293: Literally, "to be under". The word suggests subordination, obedience, submission, service. The divine gift of speaking prophetically is placed under the dominion and responsibility of the one who possesses it.
John 8:52 suffer (KJV-taste), geuomai; Strong #1089: Compare "gust" and "disgust". To eat, participate in, feel, experience. Geuomai is used as much in literal form as metaphorical, especially to describe the personal experience of death, whether that of Christ (Heb. 2:9) or of the believer (Matt. 16:28; John 8:52).
Acts 17:3 suffered, pascho; Strong #3958: Compare "passion", "passive", "pathos". To be treated in a certain manner, experience mistreatment, insult, violence or indignation, to bear suffering and suffer the abuse of those on the outside. Pascho raises a sad question: "What is happening to me?" In the 42 times that this word appears, it almost always alludes to the suffering of Christ in our favor.
Mal. 3:10 superabundant (KJV-there shall not be room enough to receive it), day; Strong #1767: Sufficiency, plenitude, a quantity that is sufficiently great, something unmeasurable. Day appears around 40 times in the Old Testament; for the first time in Exodus 36:5, where it refers to a voluntary offering of gold and other objects. The people offered in such a giving manner that the Scriptures describe their offering as "more than sufficient". Day is found in the title of the famous Passover song of thanksgiving entitled: dayenu, which means: "it would be sufficient for us". Each verse relates something that GOD did for Israel in the Exodus and concludes saying that, if he had done only that and nothing, it would have been "sufficient for us".
Psalm 55:22 sustain, chul; Strong #3557: Maintain, nourish, provide food; carry, sustain, protech, help, defend; supply the necessary means for life. This word appears 40 times, chul basically suggests "measure a portion of food", that is, "to provide". In some references chul means "to contain, receive or sustain" (see I Kings 7:26; II Chron. 7:7; Jerm 2:13). In Genesis 50:21 Joseph promises to provide for his brothers and their children. In this passage, GOD promises to help, nourish and provide for any person who recognizes that the burden of cruel treatment (v.21) can only be born by the LORD.
Zech. 3:8 symbolic (KJV-wondered at), mophet; Strong #4159: A miracle, sign, wonder, or demonstration. This word appears 36 times in the Old Testament; for the first time in Exodus 4:21, where GOD mentions the "wonders" that Moses will do before Pharaoh. Mophet signifies "miracle" in Exodus 7:9, although it's generally translated as "sign" (II Chron. 32:24; Psa. 105:27). In spite of the fact that mophet holds the idea of something miraculous, in some references it seems to connote an illustration or an example. That is the case when the psalmist says, "I have been as a wonder to many" (Psa. 71:7). Ezekiel is described as a "sign" given to Israel (Ezek. 12:6,11; 24:24,27).
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