Psalm 34:8 Taste, ta'am; Strong #2938: Taste, eat, discern, perceive, evaluate. This verb refers to savoring something through the sense of taste. From the first sense of physical taste, ta'am evolved toward the idea of evaluating things that have nothing to do with food. As a substantive, ta'am came to refer to "discernment", that is, the capacity to choose and delight oneself with good things. Proverbs speaks of a woman who has no "reason [taste]" (11:22), and of one with "good taste", who realizes (ta'am) that her goods ("transactions') possess a high quality (31:18).
Isaiah 48:17 teach, lamad; Strong #3925: Instruct, train, pierce, stimulate, make someone understand. The origin of this verb could be related to goading cattle. In a similar way, teaching and training are achieved through a variety of stimuli, through events, techniques or unforgettable lessons. From lamad comes talmid, melammed and Talmud, which respectively mean, "erudite", "student" and the "Book of rabbinic training".
Psalm 32:8 teach, yarah; Strong #3384: Instruct, direct, indicate, launch (or throw), point out, shoot, throw directly. The primary meaning of yarah is "point out directly" or "direct the flow" of something. Thus one of the derivatives of yarah is yoreh, "rain". Moreh is also derived from yarah and means "master", or that person who points and throws his directives immediately; in other words, he who points out the truth. The most important biblical word derived from yarah is Torah, which refers to the law. In spite of the fact that Torah is generally translated as "law", it means "instruction" or "teaching". The Law of Moses is really the instruction that Moses received from GOD for Israel.
Haggai 2:15 temple, heychal; Strong #1964: Sanctuary, palace; any edifice filled with splendor and beauty; a construction, a tabernacle, a citadel, a spacious royal building. This substantive appears some 80 times an is occasionally translated as "palace", as in Psalm 45:8,15 and Isaiah 39:7. However, the majority of times that it appears, it refers to the temple of Jehovah in Jerusalem. In some references, heychal indicates the interior appearance of the temple (see II Chron. 29:16; Psa. 11:4; 27:4; Is. 6:1; Jonah 2:7).
Psalm 78:41 tempted, nasah; Strong #5254: To test, try, tempt. This verb appears less than 40 times in the Old Testament. It holds the idea of putting someone to the test to see how he will respond, as it appears in I Kings 10:1. Abraham was tested by GOD (Gen. 22:1) until the last. David cried out for GOD to test his mind and heart, trusting that they would pass the test (Psa. 26:2,3). It is divine privilege to test the human being, but we don't have the right to test GOD. In this reference, the desert generation insulted and wounded GOD by tempting him and placing limits on his action, as a way to test his patience or his power.
Rev. 2:10 tested, peirazo; Strong #3985: Compare "empirical". To explore, probe, try, assay, examine, weigh, tempt. The word describes the test of the loyalty, strength, opinions, disposition, condition, faith, patience, or character of the believer. Pereizo determines in what direction we go and what our condition is.
John 19:35 testimony (KJV-record), marturia; Strong #3141: Compare "martyr". Witness, testify, evidence, judicial or general certification. The word describes a testimony based on what one has seen, heard or knows. The English word "martyr" comes from this Greek root, and implies that a witness is prepared to die for his belief.
Rev 15:5 testimony, marturion; Strong #3142: Compare "martyr" and "martyrology". Proof, evidence, witness, proclamation of a personal experience. The tabernacle, which constitutes an evidence of the presence of GOD, is a testimony of the covenant between the LORD and his people.
Luke 2:35 thoughts, dialogismos; Strong #1261: Compare "dialog". Inner reasoning, interrogation, consideration and deliberation; the human being's internal anxiety; referring to mental questions, opinions, designs and disputes. Dialogismos is the thought of a person who is 1) deliberating with himself, 2) taking account, and 3) is suspicious because of his own state of indecision. Through the acceptance or rejection that one makes of Christ, a person's true thoughts toward himself and GOD are clear.
Col. 4:5 time, kairos; Strong #2540: Opportune time, fixed time, signaled time, due time, definitive time, occasional time, appropriate time for action. Kairos describes the class of quality of time, while cronos denotes extension or quantity of time.
Num. 9:2 its time, mo'ed; Strong #4150: A fixed time, a date, a feast, period, festival or solemn assembly, a selected or designated place. The root of mo'ed is the verb ya'ad, which means "to fix" or "to designate", as when an hour or date is set or a gathering place is designated.. The first time that mo'ed appears is in Genesis 1:14, where the stars and heavenly bodies are created to serve as signs for "the seasons" (mo'adim) and to separate the day from the night. The books of Moses frequently refer to the tabernacle of the "assembly"; perhaps a better translation of mo'ed in these contexts is "place of reunion". Mo'ed is used to refer to the seven "feasts" of the LORD (Lev. 23:2); rather, the seven sacred occasions in which Jehovah met with Israel. The entire plan of redemption is revealed in this series of feasts on the Hebrew calendar. Even more, each major event in the life of Jesus occurred during one of the feasts of Israel.
Acts 1:7 times, chronos; Strong #5550: Compare "chronology", "chronic", "chronicles". Duration of time, which could be a point, lapse, expanse, period, stretch, an amount, measure, duration, or length. Kairos ("seasons") suggests a class of time. Chronos says what the day is; Kairos, the special events that occur in the framework of chronos time.
Isaiah 33:6 times, 'et; Strong #6256: A time in particular; a season, era, occasion or some period of time. It can also mean current or present times. In contrast with 'olam, which denotes the limitlessness of time, 'et is used to describe a reduced space of time. 'Et can be a season, such as the Passover, the season of rains or the harvest (see II Chron. 35:17; Jer. 51:33; Zech. 10:1). Likewise, it could refer to a stage of life, "time of old age" (Psa. 71:9). (See "time of anguish", "time of loves" and "the time is evil" Psa. 37:39; Ezek. 16:8; Amos 5:13.) 'Et is used 290 times. Here it speaks of the strength that GOD will give to believers, even in the midst of the uncertain times of the present age (see verses 2-5 for the context).
Acts 1:25 transgression, parabaino; Strong #3845: Making oneself unworthy of trust, alienating oneself, stepping aside, going to far, violation, rebellion, aberration, apostasy, disobedience, deviation from an original and true direction. By leaving for his own way, Judas abandoned his position of service as one of the twelve apostles.
Ezek. 18:31 transgressions, pesha'; Strong #6588: Rebellion, breaking, or sin. Pesha' comes from the verb pasha' which signifies "to rebel, arm a revolt, or break". Transgression, as a substantive or verb, has to do with a revolt against the Law, GOD or the government, and constituted a violation against the established norms. Pesha' is better described as a "rebellion" or as "going against". Isaiah 53:5 declares that the Messiah was wounded because of our transgressions (pesha'), and verse 12 shows interceding for transgressors (pasha').
Deut. 11:25 tread, darach; Strong #1869: To walk, march, treat, walk all over. This word appears more than 60 times in the Old Testament and suggests an attitude more intense than mere walking. "To march" or "walk all over" better represents the meaning of darach. From this verb comes the substantive derech, which means "road", "path" or "way"; whether it's a road or the path that we follow in life.
Exod. 38:22 tribe, matteh; Strong #4294: Rod, pole, staff, branch, cane, tribe. Originally, matteh signified "branch" of a tree or vine. Because the rod or pole of a patriarch was made from a branch, it's natural that matteh designates such an instrument. Finally, it's possible that matteh is used to designate a tribe, because it seemed to be united under a tribal staff, but perhaps it's because it was considered a "branch" of a family. It is certain in the case of the tribes of Israel, since they came from the families of the twelve sons of Jacob. We also refer to family "branches" in genealogical language. This concept is reinforced in Romans 11:17-24, where Paul refers to groups of people as "branches". Thus it is manifested that the family tree of the house of GOD consists of branches of two types: the native branches of the Jews and the branches that GOD has chosen from among the Gentiles. Another word that designates "tribe" is shevet, a word that means "staff, pole, tribe". Matteh and shevet are synonymous terms when they refer to the tribes of Israel.
Matt. 27:19 tribunal (KJV-judgment seat), bema; Strong #968: From baino, "go", the word described a step or stride (Acts 7:5). Later it was used to describe a platform which was reached by steps and especially where prayers were made. Some time later, it denoted the tribune or tribunal of a governor, where litigants were submitted to judgment. In the New Testament it almost always designates earthly magistrates (Acts 18:12,16,17), but its used twice in respect to the divine tribunal before which the believers will appear (Rom. 4:10/II Cor. 5:10).
Luke 24:38 troubled, tarasso; Strong #5015: to disturb, agitate, perturb, obstruct. The word is used in a physical sense (John 5:7), but its basic use in the New Testament is metaphorical. It denotes mental agitation, born from fear or perplexity (Matt. 2:3; 14:26); a disturbance of spirit (John 11:33; 13:21); confusion resulting from false doctrine (Acts 15:24; Gal. 1:7; 5:10).
Rom. 3:4 true, alethes; Strong #227: Compare "intent" and "lethargy". Genuine, real, actual, ideal, manifest, not hidden. Alethes is that which is opposed to falsehood, concealment and human inconsistency. GOD is faithful to fulfill his promises; in Him there is no falsehood. Alethes assures us that his pronouncements agree with reality, are authentic, and will be in harmony with historic acts.
Hosea 8:1 trumpet, shophar; Strong #7782: Trumpet made from a curved horn of an animal, a cornet. The shofar is mentioned 72 times, first in Exodus 19:16,19 and 20:18, where the trumpet that sounded on Mount Sinai announced the descent of Jehovah (19:20) and delivered the Law. In the story of the fall of Jericho, in Joshua 6:1-20, shofar appears 14 times. In Ezekiel 33:2-9, the sound of the trumpet (that warns the city of an imminent danger) is compared with the prophetic voice. The shofar sounded, not only as a calling to arms, but also to announce the Day of Atonement, the year of Jubilee and events such as the return of the ark (see Lev. 25:9; II Sam. 6:15).
Zeph. 3:12 trust, chasah; Strong #2620: Trust, hope, find refuge in someone. This verb appears 36 times in the Old Testament. Psalm 57:1 illustrates it beautifully, because it describes David seeking refuge under the divine wings, similar to the way that fledgling birds do (Ruth. 2:12; II Sam. 22:3; Psa. 91:4). The central verse in the Bible is found in Psalm 118 (v.8), and affirms: "It's better to trust in Jehovah than to trust in man".
John 4:24 truth, aletheia; Strong #225: Derived from the negative a, and lanthano, "to be hidden", "clouded". Compare "latent", "lethargy", "lethal". Aletheia is the opposite of fictitious, feigned or false; it denotes veracity, reality, sincerity, exactitude, integrity, formality and appropriateness.
Psalm 25:5 truth, 'emet; Strong #571: Certain, established, trustworthy, that which is right. 'Emet derives from the verb 'aman, which means "to be firm, permanent and established". 'Emet holds a sense of trust, firmness and security. Therefore, the truth is something with which a person can trust his life. David prayed that GOD's truth would preserve him (40:11). The Scripture speaks of "men of truth" (Exod. 18:21) and of the "law of truth" (Mal. 2:6); and particularly of the "true GOD [or GOD of truth]" (Jer. 10:10). Curiously, 'emet is written with the first, last and middle letters of the Hebrew alphabet. For this reason, Hebrew rabbis conclude that the truth makes up the support of the beginning and end of all creation, as well as that which it contains.
Prov. 28:20 [of] truth (KJV-faithful), 'emunah; Strong #530: Firmness, stability, loyalty, conscience, consistence, certainty; that which is permanent, firm and lasting. 'Emunah comes from the root 'aman, "firm, secure, established". The word "amen" derives from this same root and means, "Sure, thus it truly is!" 'Emunah appears 49 times. It is sometimes translated as "fidelity" or "truth", since truth is considered something certain, stable and immutable. This word appears in Habakkuk 2:4, that great verse that is so influential in the thought of the New Testament and the history of the Reformation: "The just will live by his 'emunah", that is, thanks to his firm, unmovable and solid faith.
Acts 2:1 unanimous together (KJV-with one accord), homothumadon; Strong #3661: To be in accord, of mutual consent, maintaining group unity, to all be of one mind and share a single purpose. The disciples had intellectual unanimity, emotional harmony and one will in the recently founded church. In each one of the cases in which it's used, homothumadon indicates harmony, which leads to action.
Lev. 10:10 unclean, tame'; Strong #2931: profane, contaminated, soiled, unclean. This adjective comes from a verb root that is written in the same way and means "to profane" or "to contaminate". The adjective tame' appears more than 80 times (generally it's translated as "unclean"), and 75 percent of these references are in Leviticus, Numbers and Deuteronomy. The cause of the uncleanness is contact with unclean things (7:21). In addition, GOD imposed restrictions on Israel against the consumption of several species of birds, mammals, fish and insects, which were considered unclean. This emphasis on purity or impurity was part of the divine plan to teach the people of Israel the difference between the two conditions. The task of learning to distinguish between the holy and the unclean was not only the personal and individual responsibility of the priests, but they had the obligation of teaching it to the rest of the people of Israel (10:10,11).
Neh. 8:8 understand, bin; Strong #995: To understand, discern, perceive, consider, grasp, be perceptive, have intuition. This verb appears more than 165 times and refers to the process of intelligence, of perceiving, discerning and understanding, that all human beings have in greater or lesser measure. To appreciate the gamut of significances contained in the word bin, we refer the reader to I Samuel 3:8; Psalm 92:5-7; Proverbs 24:11,12; Isaiah 40:21; Jeremiah 30:24; Daniel 10:12. Bin is derived from the substantive binah, which means "understanding". This term appears 37 times. See Proverbs 3:5; 4:5; Isaiah 11:2; Daniel 10:1. In this passage, the spiritual revival didn't come until the people clearly understood the text.
I Pet. 1:22 unfeigned, anupokritos; Strong #505: From a, negative, and hupokrisis, "hypocrisy"; thus, "without hypocrisy". In view of the fact that hypocrisy originally referred to acting in a drama, anupokritos means a sincere freedom from pretensions and falseness.
Prov. 10:16 unholy (KJV-wicked), rasha'; Strong #7563: Evil, bad, violent, sinful, culpable, condemned, someone who deserves punishment; vicious, unjust. This substantive appears more than 250 times. It comes from the verb rasha', which says "culpable", "evil", "condemned", and holds a certain sense of violent internal disturbance (as is the human being was evil due to internal conflicts that hadn't been resolved). The unholy are sometimes contrasted with the just, as in this passage and in Genesis 18:23, where Abraham knew that GOD considered these two groups as persons who required separate treatment. Rasha' figures some 80 times in Proverbs (see, e.g., 12:10; 15:29; 25:26). In 12:10 we read about a person so evil that even his heart is cruel.
John 7:18 unrighteousness, adikia; Strong #93: Derived from a, negative, and the root dike, "right". Evil works, injustice, bad moral action, unjust acts, lack of rectitude, iniquity. It is the opposite of veracity, faithfulness and correctness.
Isaiah 45:18 in vain, tohu; Strong #8414: A chaotic and formless disorder, something without value, emptiness, desolation, that which serves for nothing or doesn't have any purpose. This word appears for the first time in Genesis 1:2, "...the earth was disordered [tohu] and vacant [bohu]". Tohu and its rhythmical synonym are united to describe a scene of disorder and confusion. But, Jehovah created order from the chaos, as the book of Genesis (and our present world) testify. In another part, tohu refers to desolate and savage areas, to scenes of complete disorder, desolation and sterility. Tohu suggests a "total chaos", something completely empty, in contrast with order and equilibrium.
I Tim. 1:6 vain words, mataiologia; Strong #3150: A combination of mataios, "vain", and logos, "word". The word indicates futile speaking, without any value, foolish, insignificant charlatanism, and pointless chatter. Here, the word describes those who presume to be teachers, and like to hear themselves speak, but have nothing substantial to say.
Josh. 1:9 valiant (KJV-of a good courage), chazaq; Strong #2388: To be strong, valorous, manly, resolute; firm, obstinate, fortified, powerful. Generally the words "strong" or "valiant" define chazaq, but this word has a full range of meanings, since it figures more than 300 times in the Old Testament; for example, "fortified", as when David encouraged himself in the LORD (I Sam. 30:6). Chazaq is the root of several Hebrew names, including "Hezekiah", which means "Strengthened by Jehovah".
Acts 14:15 vanities, mataios; Strong #3152: Unfruitful, empty, unproductive, futile, frivolous, hollow, unreal, lacking substance, insignificant, ineffective, void of results, lack of strength, success or utility, and without value. The word here describes the mythological ritual of the Greeks and Romans. The unholy philosophy of that age vindicates Paul and Barnabas for urging the people to turn away from those vain things (mataios). Their message was this: "Leave Zeus, who has never existed, and turn to GOD, who lives eternally. As Creator, he is worthy of being served, worshiped and trusted".
Psalm 45:14 Virgins, betulah; Strong #1330: A virgin; a maiden, a damsel, a young women with sufficient age to marry; a promised; a newlywed. Betulah isn't the only Hebrew word to describe a maiden, virgin or young woman; 'almah also describes a young woman or "servant". Both words come from roots that connote "separation". However, betulah is used to describe an unfaithful or lost young woman (Jer. 18:13-15). In Deuteronomy 22:17 betulah refers to physical virginity. Generally, the term alludes to the vitality and strength of a young woman, recently married or single.
II Pet. 1:5 virtue, arete; Strong #703: In classical Greek this word was used to describe any quality that gained a person public esteem. Some time later, the word signified intrinsic value, moral excellence and goodness. It is applied to GOD (I Pet. 2:9) and to people (Phil. 4:8; II Pet. 1:3,5). Many scholars think that in biblical times arete was commonly used to refer to manifestations of the miraculous power of GOD.
Lam. 3:25 wait, qavah; Strong #6960: To watch, seek, expect, hope. This verb appears some 50 times. Qavah is the root of the substantive tiqvah, which means "hope" or "expectation". Qavah expresses the idea of "watching filled with hope" (Gen. 49:18; Job 30:26; Psa. 40:1; Is. 5:4; 25:9). In this reference, even in the midst of the overwhelming tragedies that Jeremiah experienced, he looked for divine salvation and was prepared to wait for it.
Matt. 8:2 want, thelo; Strong #2309: Desire, want, delight oneself. It implies the idea of being ready, preferring, and having in mind. Boulomai, a similar word in the New Testament, expresses with more strength the willingness to want, or rather, the desire that is deliberately inspired.
Isaiah 43:2 waters, mayim; Strong #4325: Water, inundations or seas. Mayim is the Hebrew word for "water", but it always appears in plural: "waters". Mayim appears 570 times in the Old Testament. It is used as a metaphor to refer to pagans, storms and chaotic seas in creation and the immensity of the peoples (nations or peoples). See Psalms 32:6; 33:7; 46:3; Jeremiah 46:7,8. In a more significant form mayim speaks to us of life, sustenance, fertility and blessings (see Psa. 23:2; Is. 12:3; 32:2; 55:1; Jer. 17:8).
Hosea 9:8 Watchtower (KJV-watchman), tsaphah; Strong #6822: To keep vigil, watch from a distance, spy, safeguard, recognize something, especially if it's related to some danger to warn those who could be affected. This word appears 80 times. It's often translated as "sentinels", referring to the royal guards (I Sam. 14:16), or those who watch from a tower in the walls of a city (II Ki. 9:17,18). On other occasions, they are the spiritual sentinels, or prophets, those who watch, see the danger and communicate it to the people (see Is. 52:8; Jer. 6:17; Ezek. 33:2-7). In Proverbs 31:27 the ideal woman "considers the roads to her house".
Matt. 12:50 will, thelema; Strong #2307: Used objectively it says that which is desired, designated or wanted (18:14; Luke 12:47; John 5:30), and subjectively, the emotion that loves something (Luke 23:25; John 1:13; I Pet. 3:17. It's used as much in relation to human will as divine will.
Isaiah 11:2 wisdom, chochmah; Strong #2451: To know; intelligence; ability, whether in the artistic sense (artisan) or in the moral sense (ability to live correctly). This substantive appears around 150 times. It is found in all the sections of the Old Testament, and is used extensively in Job, Proverbs and Ecclesiastes. Biblical wisdom unites GOD, the source of all understanding with daily life, where the principles of a sound life are put into practice. Therefore, we are exhorted to make the point of departure in every pursuit of wisdom (Psa. 111:10), and to seek it above all things if we wish to live victoriously (Prov. 4:5-9). This passage refers to wisdom as a distinctive characteristic of the Messiah. Compare with I Corinthians 1:24.
Mal. 2:7 wisdom, da'at; Strong #1847: Knowledge, knowing, understanding, intelligence, discrimination, ability, ingenuity. Da'at comes from the verb yada', "to know". It appears more than 90 times and is mentioned for the first time in Genesis 2:9. There it refers to the tree of the knowledge of good and evil. Hosea 4:6 declares that lack of knowledge destroys GOD's people. In Exodus 31:2 da'at alludes to the artistic abilities of the artisan. GOD gives Bezaleel wisdom to design works of art. Isaiah 53:11 ("...by his knowledge will my righteous servant justify many...") could be interpreted in the sense that the knowledge of GOD (that is, knowing Him) justifies, or that GOD utilized his knowledge and ability to obtain justification; that is, through his priestly intercession he knows how to justify the believers.
Acts 6:10 wisdom, sophia; Strong #4678: Practical wisdom, prudence, ability, penetrating understanding. Christian instruction, an accurate application of knowledge, a profound understanding of the true nature of things. Often, in the Bible wisdom is associated with knowledge (Rom. 11:33; I Cor. 12:8; Col. 2:3). Anticipating our need for guidance, direction and knowledge, GOD tells us to ask for wisdom, and assures us that our petition will obtain a full reception (James 1:5).
Rev. 9:21 witchcraft (KJV-sorceries), pharmakeia; Strong #5331: Compare "pharmacy", "pharmaceutical". It generally described the use of medicines, drugs or enchantments. Later, the word was applied to poisoning, and then to witchcraft, accompanied by drugs, incantations, talismans and magic.
Lev. 23:12 without defect, tamim; Strong #8549: Without stain, perfect, complete, full, right, sincere, upright, healthy, impeccable. This word appears for the first time in Genesis 6:9. Noah was "perfect" in his generations. In Genesis 17:1 GOD tells Abram to walk before Him and be "perfect". Tamem also applies to animals that can be used for sacrifice, that is, that don't have any defect. The verb root tamam signifies "to complete, consume, or achieve". The dominant concept in the 90 times that tamim is used is that of something or someone complete, without stain or upright.
Rev. 1:5 witness martus; Strong #3144: Compare "martyr" and "martyrdom". One who testifies of the truth that he has experienced, a witness, one who has knowledge of a fact and can give information concerning it. This word in itself doesn't imply death, but many of the witnesses of the 1st century gave their lives, with the result that the word came to signify a martyr, one who testified of Christ through his death (Acts 22:20; Rev. 2:13; 17:6).
Acts 2:11 wonders (KJV-wonderful works), megaleios; Strong #3167: Conspicuous, magnificent, splendid, majestic, sublime, grand, beautiful, excellent, favorable. This word is used here and in Luke 1:49, where it says "great things". The astonished visitors on the Day of Pentecost heard in their own languages what the disciples said about the greatness of GOD and his powerful works.
Acts 15:12 wonders, teras; Strong #5059: Compare "teratology", the science that deals with inexplainable natural phenomena. Teras denotes extraordinary occurrences, supernatural marvels, presages, portents, unusual manifestations, miraculous incidents that portend the future rather than the past, and acts that are so rare that they make the observer marvel and frightened. Teras always appears in plural, and is associated with semeion (signs). Signs and wonders constitute a perfect balance in that touching the intellect, emotions and the will of the human being.
II Sam. 22:31 word, 'imrah; Strong #565: Speech; word or words; commandment; saying; response; refrain. This substantive appears 35 times and comes from the verb 'amar, "to speak" or "to say". 'Amar is in the Old Testament approximately 5,000 times. It's frequently used with phrases such as "and he said" or "answered". See Psalms 12:6; 18:30. In Psalm 119, 'imrah appears 21 times, including verse 11: "I have kept your sayings in my heart, so that I will not sin against you". Compare with verses 67, 154, 162, Psalm 138:2; Proverbs 30:5.
Acts 19:20 word, logos; Strong #3056: A transmission of thought, communication, a word of explanation, a pronouncement, discourse, divine revelation, declaration, instruction, an oracle, divine promise, divine doctrine, divine declaration. Jesus is the living logos (John 1:1); the Bible is the written logos (Heb. 4:12); and the Holy Spirit pronounces the spoken logos (I Cor. 2:13).
Matt. 4:4 word, rhema; Strong # 4487: That which is said or spoken, in contrast with logos, which is the expression of a thought, a message, a discourse. Logos is the message; rhema is the communication of the message. Applied to the Bible, logos designates the totality of its message; rhema a verse. The significance of rhema, different than that of logos, is illustrated in Ephesians 6:17, where it speaks, not of the Scriptures as a whole, but of that portion that the believer wields like a sword in time of need.
Deut. 1:1 words, davar; Strong #1697: A word, discourse, a thing or subject; a commandment, a report, a message. This multifaceted substantive can be translated by dozens of English words. In the Old Testament the phrase "the word [davar] of Jehovah" is frequently used, particularly in Jeremiah and Ezekiel. The first verse of Deuteronomy explains the content of the book: "These are the words that Moses unto all Israel..." The Hebrew title of this book devarim or words, comes from the first prayer. Notice the similarity between the Hebrew davar and the Greek logos (the Word of John 1:1). Jesus is the davar of the Old Testament and the logos of the New Testament. The LORD is the message of the entire Bible.
James 2:22 worked with (KJV-wrought with), sunergeo; Strong #4903: Compare "synergy". From sun, "with", and ergeo, "to work"; thus, to cooperate, aid, collaborate, co-laborer. There is a practical harmony or synergy between the vertical faith in GOD and the horizontal works in a world filled with need. Faith is both things: spiritual and practical.
John 9:4 works, ergon; Strong #2041: Compare "energy" and "propel". Job, occupation, enterprise, work, task, fulfillment, employment, performance, travail, labor, course of action. Jesus' achievements and miracles are the work of GOD and imply capability and power.
Matt. 28:20 world, aion; Strong #165: Denotes a period of indefinity duration, with emphasis on the characteristics of the period rather than its duration. In its idiomatic use the word means "forever" or "forever and ever" (21:19; Rom. 16:27; Eph. 3:21). It's also used to designate the present age (Matt. 12:32; 13:22; I Tim. 6:17) and the time after the Second Coming of Christ (Mark 10:30; Luke 20:35).
John 18:36 world, kosmos; Strong #2889: Compare "cosmic", "cosmogeny", "cosmopolitan". Originally, kosmos signified an ordered arrangement, to decorate, to adorn, beauty, symmetry and regularity of the order of the world. Later kosmos represented "the earth" (in opposition to heaven) and the secular world. Frequently, in the New Testament the word describes the world, alienated and opposed to GOD, which rests upon the power of evil.
Jer. 51:15 world, tebel; Strong #8398: The fertile land, the globe, the planet, the dry land; the material substance of the earth. It also refers to the entire world, that is, to its inhabitants. Tebel appears 36 times. GOD formed or established the world. See I Samuel 2:8. The word primarily designates the earth in general or the inhabited world (Prov. 8:31). The root of tebel is yabal, which means: "to bring about", which could imply productive terrain.
Rev. 4:10 worship, proskunea; Strong #4352: From pros, "toward", and kuneo, "to kis". To prostrate oneself, incline, pay homage, show reverence, worship. In the New Testament the word especially denotes paying homage to GOD and the Christ who ascended into heaven. All believers render a unidimensional worship to the only LORD and Savior. We don't worship angels, saints, relics or religious personages.
I Kings 16:2 wrath (KJV-anger), cha'as; Strong #3707: To exasperate, aggrieve, disturb, provoke, anger. This word represents the type of anger that comes from a continual irritation and not the sudden anger that arises for no apparent reason. Therefore cha'as is closer to the verb "to exasperate" than the substantive "anger". The word cha'as is generally translated as "to provoke to anger".
Rev. 12:17 filled with wrath (KJV-was wroth), orgizo; Strong #3710: Compare "orgy" and "orgiastic". To provoke wrath. En the New Testament the word is always in the passive voice, "to be provoked to wrath". The word describes a furious and irate passion, a desire for vengeance. It deals with a passion so intense, that it even leads to attacking others. Christians must avoid this kind of intense anger (Matt. 5:22; Eph. 4:26).
Luke 4:28 wrath, thumos; Strong #2372: Compare "thyme". Inflammatory rage, explosive furor, turbulent commotion, boiling agitation, hot-headedness by anger. Another word, orge, identifies wrath as an established habit.
Deut. 31:9 wrote, chatab; Strong #3789: To write, inscribe, tally; to document in written form. Chatab refers to the inscription of words on some type of material (like hide or clay), which serves to document and preserve written things. Here Moses wrote this Law and gave it to the Levites to guard it. This initiated the tradition of the scribes who have preserved the Scriptures for more than 3,000 years. Due to the nature of the Law, and the entire Word of GOD, it was essential for the words to be preserved in written form, and not exclusively in songs and tribal stories. In John 5:46-47 Jesus declares: "[Moses] wrote of me...But if you don't believe his writings, how will you believe my words?" Jesus angered Satan by appealing to GOD's written register: "It is written!"
II Cor. 11:2 zealous, zelos; Strong #2205: Root of the English word "zeal". It signifies yearning, enthusiasm, intense desire, impassioned surrender. The word holds the idea of concern or great care in doing something (7:11; 9:2; Phil. 3:6), and zeal or being jealous (Acts 5:17; 13:45; Rom. 13:13).
Acts 22:3 zealous, zelotes; Strong #2207: Ardent in zeal, to be ardent and harbor a feeling in favor or against, a profound devotion to something or someone, an enthusiast, an unconditional supporter, admirer, emulater, imitator, follower of someone, of anything. Paul rejected his earlier zeal, that made him a persecutor of the Church, but he rejoiced in his zelotes for the LORD Christ Jesus.
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