"As the glory of God is the revelation and manifestation of all that He has and is ..., it is said of a Self-revelation in which God manifests all the goodness that is His, John 12:28. So far as it is Christ through whom this is made manifest, He is said to glorify the Father, John 17:1,4; or the Father is glorified in Him, John 13:31; 14:13; and Christ's meaning is analogous when He says to His disciples, 'Herein is My Father glorified, that ye bear much fruit; and so shall ye be My disciples,' John 15:8. When doxazo is predicated of Christ ..., it means simply that His innate glory is brought to light, is made manifest; cp. John 11:4. So John 7:39; 12:16,23; 13:31; 17:1,5. It is an act of God the Father in Him. ... As the revelation of the Holy Spirit is connected with the glorification of Christ, Christ says regarding Him, "He shall glorify Me,' John 16:14" (Cremer).

<2,,1740,endoxazo>
No. 1 prefixed by en, "in," signifies, in the Passive Voice, "to be glorified," i.e., to exhibit one's glory; it is said of God, regarding His saints in the future, 2 Thess. 1:10, and of the name of the Lord Jesus as "glorified" in them in the present, 2 Thess. 1:12.

<3,,4888,sundoxazo>
"to glorify together" (sun, "with"), is used in Rom. 8:17.

Glory, Glorious <A-1,Noun,1391,doxa>
"glory" (from dokeo, "to seem"), primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion. It is used (1) (a) of the nature and acts of God in self-manifestation, i.e., what He essentially is and does, as exhibited in whatever way he reveals Himself in these respects, and particularly in the person of Christ, in whom essentially His "glory" has ever shone forth and ever will do, John 17:5,24; Heb. 1:3; it was exhibited in the character and acts of Christ in the days of His flesh, John 1:14; John 2:11; at Cana both His grace and His power were manifested, and these constituted His "glory;" so also in the resurrection of Lazarus, John 11:4,40; the "glory" of God was exhibited in the resurrection of Christ, Rom. 6:4, and in His ascension and exaltation, 1 Pet. 1:21, likewise on the Mount of Transfiguration, 2 Pet. 1:17. In Rom. 1:23 His "everlasting power and Divinity" are spoken of as His "glory," i.e., His attributes and power as revealed through creation; in Rom. 3:23 the word denotes the manifested perfection of His character, especially His righteousness, of which all men fall short; in Col. 1:11 "the might of His glory" signifies the might which is characteristic of His "glory;" in Eph. 1:6,12,14, "the praise of the glory of His grace" and "the praise of His glory" signify the due acknowledgement of the exhibition of His attributes and ways; in Eph. 1:17, "the Father of glory" describes Him as the source from whom all Divine splendor and perfection proceed in their manifestation, and to whom they belong; (b) of the character and ways of God as exhibited through Christ to and through believers, 2 Cor. 3:18; 4:6; (c) of the state of blessedness into which believers are to enter hereafter through being brought into the likeness of Christ, e.g., Rom. 8:18,21; Phil. 3:21 (RV, "the body of His glory"); 1 Pet. 5:1,10; Rev. 21:11; (d) brightness or splendor, (1) supernatural, emanating from God (as in the shekinah "glory," in the pillar of cloud and in the Holy of Holies, e.g., Exod. 16:10; 25:22), Luke 2:9; Acts 22:11; Rom. 9:4; 2 Cor. 3:7; Jas. 2:1; in Titus 2:13 it is used of Christ's return "the appearing of the glory of our great God and Saviour Jesus Christ" (RV); cp. Phil. 3:21, above; (2) natural, as of the heavenly bodies, 1 Cor. 15:40,41; (II) of good reputation, praise, honor, Luke 14:10 (RV, "glory," for AV, "worship"); John 5:41 (RV, "glory," for AV, "honor"); John 7:18; 8:50; 12:43 (RV, "glory," for AV, "praise"); 2 Cor. 6:8 (RV, "glory," for AV "honor"); Phil. 3:19; Heb. 3:3; in 1 Cor. 11:7, of man as representing the authority of God, and of woman as rendering conspicuous the authority of man; in 1 Thess. 2:6, "glory" probably stands, by metonymy, for material gifts, an honorarium, since in human estimation "glory" is usually expressed in things material.

The word is used in ascriptions of praise to God, e.g., Luke 17:18; John 9:24, RV, "glory" (AV, "praise"); Acts 12:23; as in doxologies (lit., "glory-words"), e.g., Luke 2:14; Rom. 11:36; 16:27; Gal. 1:5; Rev. 1:6. See DIGNITY, HONOR, PRAISE, WORSHIP.

<A-2,Noun,2811,kleos>
"good report, fame, renown," is used in 1 Pet. 2:20. The word is derived from a root signifying "hearing;" hence, the meaning "reputation."

Note: In 2 Cor. 3:11 the phrase dia doxes, "through (i.e., by means of) glory," is rendered "with glory" in the RV (AV, "glorious"); in the same verse en doxe, "in glory" (RV), i.e., "accompanied by glory," is rendered "glorious" in the AV. The first is said of the ministration of the Law, the second of that of the Gospel.

<B-1,Adjective,1741,endoxos>
signifies (a) "held in honor" (en, "in," doxa, "honor"), "of high repute," 1 Cor. 4:10, RV, "have glory" (AV, "are honorable"); (b) "splendid, glorious," said of apparel, Luke 7:25, "gorgeously;" of the works of Christ, 13:17; of the Church, Eph. 5:27. See GORGEOUSLY, HONORABLE.

Glory (to boast), Glorying <A-1,Verb,2744,kauchaomai>
"to boast or glory," is always translated in the RV by the verb "to glory," where the AV uses the verb "to boast" (see, e.g., Rom. 2:17,23; 2 Cor. 7:14; 9:2; 10:8,13,15,16); it is used (a) of "vainglorying," e.g., 1 Cor. 1:29; (b) of "valid glorying," e.g., Rom. 5:2, "rejoice;" Rom. 5:3,11 (RV, "rejoice"); 1 Cor. 1:31; 2 Cor. 9:2; 10:8; 12:9; Gal. 6:14; Phil. 3:3; Jas. 1:9, RV, "glory" (AV, "rejoice"). See BOAST, JOY, REJOICE.

<A-2,Verb,2620,katakauchaomai>
a strengthened form of No. 1 (kata, intensive), signifies "to boast against, exult over," Rom. 11:18, RV, "glory" (AV, "boast"); Jas. 2:13, RV, "glorieth" (AV, "rejoiceth"); Jas. 3:14, "glory (not)." See BOAST, REJOICE.

<A-3,Verb,1722 2744,enkauchaomai>
en, "in," and No. 1, "to glory in," is found, in the most authentic mss., in 2 Thess. 1:4.

Note: Cp. perpereuomai, "to vaunt oneself, to be perperos, vainglorious," 1 Cor. 13:4.

<B-1,Noun,2745,kauchema>
akin to A, No. 1, denotes "that in which one glories, a matter or ground of glorying," Rom. 4:2; Phil. 2:16, RV, "whereof to glory" (for Rom. 3:27, see No. 2); in the following the meaning is likewise "a ground of glorying:" 1 Cor. 5:6; 9:15, "glorying," 1 Cor. 9:16, "to glory of;" 2 Cor. 1:14, RV; 2 Cor. 9:3, RV; Gal. 6:4, RV (AV, "rejoicing"); Phil. 1:26 (ditto); Heb. 3:6 (ditto). In 2 Cor. 5:12; 9:3 the word denotes the boast itself, yet as distinct from the act (see No. 2).

<B-2,Noun,2746,kauchesis>
denotes "the act of boasting," Rom. 3:27; 15:17, RV, "(my) glorying" (AV, "whereof I may glory"); 1 Cor. 15:31, RV, "glorying;" 2 Cor. 1:12 (ditto); 7:4,14 (AV, "boasting"); 8:24; 11:10,17 (ditto); 1 Thess. 2:19 (AV, "rejoicing"); Jas. 4:16 (ditto). The distinction between this and No. 1 is to be observed in 2 Cor. 8:24, speaking of the Apostle's act of "glorying" in the liberality of the Corinthians, while in 2 Cor. 9:3 he exhorts them not to rob him of the ground of his "glorying" (No. 1). Some take the word in 2 Cor. 1:12 (see above) as identical with No. 1, a boast, but there seems to be no reason for regarding it as different from its usual sense, No. 2.

Note: Cp. alazoneia (or -ia), "vainglory, ostentatious (or arrogant) display," Jas. 4:16; 1 John 2:16, and alazon, "a boaster," Rom. 1:30; 2 Tim. 3:2.

Glutton <1,,1064,gaster>
denotes "a belly;" it is used in Titus 1:12, with the adjective argos, "idle," metaphorically, to signify a glutton, RV, "(idle) gluttons" [AV "(slow) bellies"]; elsewhere, Luke 1:31. See WOMB.

Gluttonous <1,,5314,phagos>
akin to phago, "to eat," a form used for the aorist or past tense of esthio, denotes "a glutton," Matt. 11:19; Luke 7:34.

Gnash, Gnashing <A-1,Verb,1031,brucho>
primarily, "to bit or eat greedily" (akin to bruko, "to chew"), denotes "to grind or gnash with the teeth," Acts 7:54.

<A-2,Verb,5149,trizo>
primarily used of the sounds of animals, "to chirp, cry, squeak," came to signify "to grind or gnash with the teeth," Mark 9:18.

<B-1,Noun,1030,brugmos>
akin to A, No. 1, denotes "gnashing" ("of teeth" being added), Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30; Luke 13:28.

Gnat <1,,2971,konops>
denotes "the winegnat or midge," which breeds in fermenting or evaporating wine, Matt. 23:24, where the AV, "strain at" is corrected to "strain out," in the RV.

Gnaw <1,,3145,masaomai | massaomai> denotes "to bite or chew," Rev. 16:10. In the Sept., Job. 30:4.

Go (went), Go onward, etc. <1,,4198,poreuomai>
"to go on one's way, to proceed from one place to another" (from poros, "a passage, a ford," Eng., "pore"), is always used in the Middle Voice in the NT and the Sept., and is the most frequent verb signifying "to go;" it is more distinctly used to indicate procedure or course than the verb eimi, "to go" (not found in the NT). It is often rendered "go thy (your) way," in Oriental usage the customary dismissal, marking the close of a case in court. Hence, in ordinary parlance, marking the end of a conversation, etc., e.g., Luke 7:22; 17:19; John 4:50; Acts 9:15; 24:25; cp. Dan. 12:9; in Rom. 15:24 (1st part), RV, "go" (AV, "take my journey"); in Acts 9:3; 26:13, "journeyed" (AV and RV). See DEPART, JOURNEY, WALK.

<2,,3899,paraporeuomai>
denotes "to go past, to pass by" (para, "by," and No. 1), Mark 2:23, AV, "went (through)," RV, "was going (through);" some mss. have No. 4 here. See PASS.

<3,,4313,proporeuomai>
"to go before" (pro, and No. 1), is used in Luke 1:76; Acts 7:40.

<4,,1279,diaporeuomai>
"to go through" (dia, "through," and No. 1), "to pass across," is translated "to go through," in Luke 6:1; 13:22, "went on His way through," RV; Acts 16:4; "going by" in Luke 18:36, RV (AV, "pass by"); "in my journey" in Rom. 15:24 (2nd part). For Mark 2:23 see No. 2. See JOURNEY.

<5,,1531,eisporeuomai>
"to go in, enter," is never rendered by the verb "to come in," in the RV. See. e.g., Luke 11:33, "enter;" Acts 9:28, going in; Acts 28:30, "went in." See ENTER.

<6,,4848,sumporeuomai>
"to go together with" (sun, "with"), is used in Mark 10:1, RV, "come together" (AV, "resort"); Luke 7:11; 14:25; 24:15. See RESORT.

<7,,71,ago>
"to bring, lead," is used intransitively, signifying "let us go" (as if to say, "let us be leading on," with the point of departure especially in view), Matt. 26:46; Mark 1:38; 14:42; John 11:7,15,16; 14:31. See BRING.

<8,,5217,hupago>
"to go away or to go slowly away, to depart, withdraw oneself," often with the idea of going without noise or notice (hupo, "under," and No. 7), is very frequent in the Gospels; elsewhere it is used in Jas. 2:16; 1 John 2:11; Rev. 10:8; 13:10; 14:4; 16:1; 17:8,11. It is frequently rendered "go your (thy) way." See DEPART.

<9,,4013,periago>
"to lead about" (peri, "about," and No. 7), as in 1 Cor. 9:5, is used intransitively with the meaning "to go about;" "went about," Matt. 4:23; 9:35; Mark 6:6; Acts 13:11; in Matt. 23:15, "ye compass." See COMPASS, LEAD.

<10,,4254,proago>
"to lead forth," used intransitively signifies "to go before," usually of locality, e.g., Matt. 2:9; figuratively, in 1 Tim. 1:18, "went before" (RV, marg., "led the way to"), of the exercise of the gifts of prophecy which pointed to Timothy as one chosen by God for the service to be committed to him; in 1 Tim. 5:24, of sins "going before unto judgment." In 2 John 1:9, where the best mss. have this verb (instead of parabaino, "to transgress," AV), the RV renders it "goeth onward" (marg., "taketh the lead"), of not abiding in the doctrine of Christ. Cp. Mal. 4:4. See BRING.

<11,,549,apeimi>
"to go away," is found in Acts 17:10.

<12,,1524,eiseimi>
"to go into, enter," is used in Acts 3:3; 21:18,26; Heb. 9:6, RV, "go in" (AV, "went ... into") See ENTER.

<13,,3327,metabaino>
"to go or pass over from one place to another," is translated "go" in Luke 10:7. See DEPART.

<14,,565,aperchomai>
"to go away" (apo, "from"), is chiefly used in the Gospels; it signifies "to go aside" in Acts 4:15. See DEPART.

<15,,402,anachoreo>
signifies "to withdraw," often in the sense of avoiding danger, e.g., Acts 23:19, RV, "going aside" (AV, "went ... aside"). See DEPART.

<16,,5298,hupochoreo>
"to go back, retire" (hupo, "under," suggesting privacy), Luke 5:16; 9:10, AV, "went aside" (RV, "withdrew apart"). See WITHDRAW.

<17,,4281,proerchomai>
"to go before, precede, go forward or farther" (pro, "before"), is used of (a) place, e.g., Matt. 26:39; Acts 12:10, "passed on through;" (b) time, Luke 1:17; Acts 20:5,13; 2 Cor. 9:5. See OUTGO, PASS.

<18,,1931,epiduo>
signifies "to go down," and is said of the sun in Eph. 4:26; i.e., put wrath away before sunset (see ANGER, A, Note (2)). In the Sept., Deut. 24:15; Josh. 8:29; Jer. 15:9.

<19,,4782,sunkatabaino>
"to go down with," is used in Acts 25:5. In the Sept., Ps. 49:17.

<20,,4260,probaino>
"to go on, forwards, advance," is used of locality, Matt. 4:21; Mark 1:19; for the metaphorical use with reference to age, Luke 1:7,18; 2:36, see AGE, STRICKEN.

<21,,576,apobaino>
"to go away or from," is translated "had gone out," in Luke 5:2, i.e., disembarked. See COME, 21, Note, TURN.

<22,,4320,prosanabaino>
"to go up higher" (pros, "towards"), is used of moving to a couch of greater honor at a feast, Luke 14:10.

<23,,1826,exeimi>
"to go out," is so rendered in Acts 13:42. See DEPART, GET.

<24,,4570,sbennumi>
"to quench," is used in the Passive Voice, of the going out of the light of a torch or lamp, Matt. 25:8, "are going out" (RV). See QUENCH.

<25,,5055,teleo>
"to finish," is rendered "to go through or over" in Matt. 10:23, of "going through" the cities of Israel (AV, marg., "end," or "finish"). See END, FINISH.

<26,,1353,diodeuo>
"to travel throughout or along" (dia, "through," hodos, "a way"), is used in Luke 8:1, of "going throughout" (AV) or "about through" (RV) cities and villages; of "passing through" towns, Acts 17:1. See PASS.

<27,,589,apodemeo>
"to be abroad," is translated "going into another country," in Matt. 25:14 (AV, "traveling, etc."). See JOURNEY.

<28,,424,anerchomai>
"to go up" (ana), occurs in John 6:3; Gal. 1:17,18.

<29,,4022,perierchomai>
"to go around, or about," is translated "going about" in 1 Tim. 5:13, RV (AV, "wandering about"); "went about" in Heb. 11:37, RV (AV, "wandered about"). See CIRCUIT.

<30,,2021,epicheireo>
lit., "to put the hand to" (epi, "to," cheir, "the hand"), "to take in hand, undertake," occurs in Luke 1:1, "have taken in hand;" in Acts 9:29, "they went about;" in Acts 19:13, "took upon them." See TAKE.

Notes: (1) The following verbs signify both "to come" and "to go," with prefixed prepositions accordingly, and are mentioned under the word COME: erchomai (No. 1); eiserchomai (No. 2); exerchomai (No. 3); dierchomai (No. 5); katerchomai (No. 7); Luke 17:7, parerchomai (No. 9); preserchomai, "go near," Acts 8:29 (No. 10); sunerchomai, "went with," Acts 9:39; 15:38; 21:16 (No. 11); anabaino, (No. 15); katabaino (No. 19); paraginomai, Acts 23:16, AV, "went," RV "entered" (No. 13); ekporeuo (No. 33); choreo, Matt. 15:17, AV, "goeth," RV, "passeth" (No. 24); anabaino, Luke 19:28, RV, "going up;" ekbaino (No. 17).

(2) In the following, the verbs mentioned, translated in the AV by some form of the verb "to go," are rendered in the RV more precisely in accordance with their true meaning: (a) zeteo, "to seek," so the RV in John 7:19,20; Acts 21:31; Rom. 10:3 (AV, to go about); (b) peirazo, "to make an attempt," Acts 24:6, RV, "assayed" (AV, "have gone about"); (c) peirao, "to attempt," Acts 26:21, RV, "assayed" AV, "went about"); (d) epistrepho, "to return," Acts 15:16, RV, "let us return" (AV, "let us go again"); (e) huperbaino, "to overstep," 1 Thess. 4:6, RV, "transgress" (AV, "go beyond"); (f) diistemi, "to set apart, make an interval," Acts 27:28, RV "(after) a space" (AV, "had gone further"); (g) suneiserchomai, "to go in with" John 6:22; 18:15, RV, "entered (in) with" (AV, "went ... with"); (h) phero, in the Middle Voice, lit., "to bear oneself along," Heb. 6:1, RV, "let us press on" (AV, "let us go on"); (i) ekklino, "to bend or turn away," Rom. 3:12, RV, "have turned aside" (AV, "have gone out of the way"); (j) diaperao, "to pass through, or across," Matt. 14:34, RV, "had crossed over" (AV, "were gone over"); (k) strateuomai, "to serve in war," 1 Cor. 9:7, RV, "(what) soldier ... serveth" (AV, "goeth a warfare"); (l) hodoiporeo, "to be on a journey," Acts 10:9, RV, "as they were on their journey" (AV, "as they went, etc."); (m) embaino, "to enter," Matt. 13:2; Luke 8:22, RV, "entered" (AV, "went into"); in Luke 8:37 (AV, "went up into"); (n) apoluo, "to set free," Luke 23:22; John 19:12, RV, "release" (AV, "let ... go"); Acts 15:33, RV, "dismissed" (AV, ditto); Acts 28:18, RV, "set at liberty" (AV, ditto); (o) epibaino, "to go upon," Acts 21:4, RV, "set foot" (AV, "go"); some mss. have anabaino; (p) apangello, "to announce," Acts 12:17, RV, "tell" (AV, "go shew"); (q) aperchomai, "to go away," Matt. 5:30, RV, "go" (AV, "be cast"); some mss. have ballo, "to cast;" (r) peripateo, "to walk," Mark 12:38, RV, "walk" (AV "go"); (s) for "gone by," Acts 14:16, RV, see PASS, No. 17.

Goad <1,,2759,kentron>
from kenteo, "to prick," denotes (a) "a sting," Rev. 9:10; metaphorically, of sin as the "sting" of death, 1 Cor. 15:55,56; (b) "a goad," Acts 26:14, RV, "goad" (marg., "goads"), for AV, "pricks" (in some mss. also in Acts 9:5), said of the promptings and misgivings which Saul of Tarsus had resisted before conversion.

Goal <1,,4649,skopos>
primarily, "a watcher" (from skopeo, "to look at;" Eng., "scope"), denotes "a mark on which to fix the eye," and is used metaphorically of an aim or object in Phil. 3:14, RV, "goal" (AV, "mark"). See MARK.

Goat <1,,2056,eriphos>
denotes "a kid or goat," Matt. 25:32 (RV, marg., "kids"); Luke 15:29, "a kid;" some mss. have No. 2 here, indicating a sneer on the part of the elder son, that his father had never given him even a tiny kid.

<2,,2055,eriphion>
a diminutive of No. 1, is used in Matt. 25:33. In ver. 32 eriphos is purely figurative; in ver. 33, where the application is made, though metaphorically, the change to the diminutive is suggestive of the contempt which those so described bring upon themselves by their refusal to assist the needy.

<3,,5131,tragos>
denotes "a he-goat," Heb. 9:12,13,19; 10:4, the male prefiguring the strength by which Christ laid down His own life in expiatory sacrifice.

Goatskin * Note: The adjective aigeios signifies "belonging to a goat" (from aix, "a goat"); it is used with derma, "a skin," in Heb. 11:37.

God <1,,2316,theos>
(I) in the polytheism of the Greeks, denoted "a god or deity," e.g., Acts 14:11; 19:26; 28:6; 1 Cor. 8:5; Gal. 4:8.

(II) (a) Hence the word was appropriated by Jews and retained by Christians to denote "the one true God." In the Sept. theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self-sustained existence.

In the NT, these and all the other Divine attributes are predicated of Him. To Him are ascribed, e.g., His unity, or monism, e.g., Mark 12:29; 1 Tim. 2:5; self-existence, John 5:26; immutability, Jas. 1:17; eternity, Rom. 1:20; universality, Matt. 10:29; Acts 17:26-28; almighty power, Matt. 19:26; infinite knowledge, Acts 2:23; 15:18; Rom. 11:33; creative power, Rom. 11:36; 1 Cor. 8:6; Eph. 3:9; Rev. 4:11; 10:6; absolute holiness, 1 Pet. 1:15; 1 John 1:5; righteousness, John 17:25; faithfulness, 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3; 1 John 1:9; love, 1 John 4:8,16; mercy, Rom. 9:15,18; truthfulness, Titus 1:2; Heb. 6:18. See GOOD, No. 1 (b).

(b) The Divine attributes are likewise indicated or definitely predicated of Christ, e.g., Matt. 20:18,19; John 1:1-3; 1:18, RV, marg.; 5:22-29; 8:58; 14:6; 17:22-24; 20:28; Rom. 1:4; 9:5; Phil. 3:21; Col. 1:15; 2:3; Titus 2:13, RV; Heb. 1:3; 13:8; 1 John 5:20; Rev. 22:12,13.

(c) Also of the Holy Spirit, e.g., Matt. 28:19; Luke 1:35; John 14:16; 15:26; 16:7-14; Rom. 8:9,26; 1 Cor. 12:11; 2 Cor. 13:14.

(d) Theos is used (1) with the definite article, (2) without (i.e., as an anarthrous noun). "The English may or may not have need of the article in translation. But that point cuts no figure in the Greek idiom. Thus in Acts 27:23 ('the God whose I am,' RV) the article points out the special God whose Paul is, and is to be preserved in English. In the very next verse (ho theos) we in English do not need the articles" (A. T. Robertson, Gram. of Greek, NT, p. 758).

As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in John 1:1, "and the Word was God;" here a double stress is on theos, by the absence of the article and by the emphatic position. To translate it literally, "a god was the Word," is entirely misleading. Moreover, that "the Word" is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In Rom. 7:22, in the phrase "the law of God," both nouns have the article; in ver. 25, neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the "of" case), either both have the article, or both are without. Here, in the first instance, both nouns, "God" and "the law" are definite, whereas in ver. 25 the word "God" is not simply titular; the absence of the article stresses His character as lawgiver.

Where two or more epithets are applied to the same person or thing, one article usually serves for both (the exceptions being when a second article lays stress upon different aspects of the same person or subject, e.g., Rev. 1:17). In Titus 2:13 the RV correctly has "our great God and Savior Jesus Christ." Moulton (Prol., p.84) shows, from papyri writings of the early Christian era, that among Greek-speaking Christians this was "a current formula" as applied to Christ. So in 2 Pet. 1:1 (cp. 1:11; 3:18).

In the following titles God is described by certain of His attributes; the God of glory, Acts 7:2; of peace, Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20; of love and peace, 2 Cor. 13:11; of patience and comfort, Rom. 15:5; of all comfort, 2 Cor. 1:3; of hope, Rom. 15:13; of all grace, 1 Pet. 5:10. These describe Him, not as in distinction from other persons, but as the source of all these blessings; hence the employment of the definite article. In such phrases as "the God of a person," e.g., Matt. 22:32, the expression marks the relationship in which the person stands to God and God to him.

(e) In the following the nominative case is used for the vocative, and always with the article; Mark 15:34; Luke 18:11,13; John 20:28; (Acts 4:24 in some mss.); Heb. 1:8; 10:7.

(f) The phrase "the things of God" (translated literally or otherwise) stands for (1) His interests, Matt. 16:23; Mark 8:33; (2) His counsels, 1 Cor. 2:11; (3) things which are due to Him, Matt. 22:21; Mark 12:17; Luke 20:25. The phrase "things pertaining to God," Rom. 15:17; Heb. 2:17; 5:1, describes, in the Heb. passages, the sacrificial service of the priest; in the Rom. passage the Gospel ministry as an offering to God.

(III) The word is used of Divinely appointed judges in Israel, as representing God in His authority, John 10:34, quoted from Ps. 82:6, which indicates that God Himself sits in judgment on those whom He has appointed. The application of the term to the Devil, 2 Cor. 4:4, and the belly, Phil. 3:19, virtually places these instances under (I).

God-speed * For GOD-SPEED see GREETING

God (without) <1,,112,atheos>
cp. Eng., "atheist," primarily signifies "godless" (a, negative), i.e., destitute of God; in Eph. 2:12 the phrase indicates, not only that the Gentiles were void of any true recognition of God, and hence became morally "godless" (Rom. 1:19-32) but that being given up by God, they were excluded from communion with God and from the privileges granted to Israel (see the context and cp. Gal. 4:8). As to pagan ideas, the popular cry against the early Christians was "away with the atheists" (see the account of the martyrdom of Polycarp, in Eusebius, Eccles. Hist. iv. 15, 19).

Goddess <1,,2299,thea>
is found in Acts 19:27 (in some mss. in vv. 35,37).

Godhead * For GODHEAD see DIVINE, DIVINITY

Godliness, Godly <A-1,Noun,2150,eusebeia>
from eu, "well," and sebomai, "to be devout," denotes that piety which, characterized by a Godward attitude, does that which is well-pleasing to Him. This and the corresponding verb and adverb (see below) are frequent in the Pastoral Epistles, but do not occur in previous Epistles of Paul. The Apostle Peter has the noun four times in his 2nd Epistle, 1:3,6,7; 3:11. Elsewhere it occurs in Acts 3:12; 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1. In 1 Tim. 6:3 "the doctrine which is according to godliness" signifies that which is consistent with "godliness," in contrast to false teachings; in Titus 1:1, "the truth which is according to godliness" is that which is productive of "godliness" in 1 Tim. 3:16, "the mystery of godliness" is "godliness" as embodied in, and communicated through, the truths of the faith concerning Christ; in 2 Pet. 3:11, the word is in the plural, signifying acts of "godliness."

<A-2,Noun,2317,theosebeia>
denotes "the fear or reverence of God," from theos, "god," and sebomai (see No. 1), 1 Tim. 2:10. Cp. the adjective theosebes, "God-fearing," John 9:31. In the Sept. Gen. 20:11; Job 28:28.

Note: For eulabeia, "godly fear," Heb. 5:7; 12:28 see FEAR, A, No. 3; for eulabeomai, "to reverence," Heb. 11:7 ("for His godly fear") see FEAR, D, No. 2; for the verb eusebeo, "to show piety," 1 Tim. 5:4; "to worship," Acts 17:23, see PIETY and WORSHIP.

<B-1,Adjective,2152,eusebes>
akin to A, No. 1, denotes "pious, devout, godly," indicating reverence manifested in actions; it is rendered "godly" in 2 Pet. 2:9. See DEVOUT.

<C-1,Adverb,2153,eusebos>
denotes "piously, godly;" it is used with the verb "to live" (of manner of life) in 2 Tim. 3:12; Titus 2:12.

Notes: (1) In the following the word "godly" translates the genitive case of the noun theos, lit., "of God," 2 Cor. 1:12, AV, "godly (sincerity)," RV, "(sincerity) of God;" 2 Cor. 11:2, "a godly jealousy," lit., "a jealousy of God" (RV, marg.); 1 Tim. 1:4, RV, "a dispensation of God" (oikonomia, in the best mss.), AV, "godly edifying" (oikodome lit., "an edifying of, i.e., by, God"). (2) In 2 Cor. 7:10, "godly (sorrow)," and in vv. 9,11, "after a godly sort," are in all three place, lit., "according to God." (3) In 3 John 1:6, where the AV translates the adverb axios, with the noun theos, "after a godly sort," the RV rightly substitutes "worthily of God."

Godward * Note: This translates the phase pros ton theon, lit., "toward God," in 2 Cor. 3:4; 1 Thess. 1:8.

Gold ring <1,,5554,chrusodaktulios>
an adjective denoting "with a gold ring" (daktulos, "a finger"), occurs in Jas. 2:2.

Gold, Golden <A-1,Noun,5557,chrusos>
is used (a) of "coin," Matt. 10:9; Jas. 5:3; (b) of "ornaments," Matt. 23:16,17; Jas. 5:3 (perhaps both coin and ornaments); Rev. 18:12; some mss. have it instead of No. 2 in 1 Cor. 3:12; (c) of "images," Acts 17:29; (d) of "the metal in general," Matt. 2:11; Rev. 9:7 (some mss. have it in Rev. 18:16).

<A-2,Noun,5553,chrusion>
a diminutive of No. 1, is used (a) of "coin," primarily smaller than those in No. 1 (a), Acts 3:6; 20:33; 1 Pet. 1:18; (b) of "ornaments," 1 Pet. 3:3, and the following (in which some mss. have No. 1), 1 Tim. 2:9; Rev. 17:4; 18:16; (c) of "the metal in general," Heb. 9:4; 1 Pet. 1:7; Rev. 21:18,21; metaphorically, (d) of "sound doctrine and its effects," 1 Cor. 3:12; (e) of "righteousness of life and conduct," Rev. 3:18.

<B-1,Adjective,5552,chruseos>
denotes "golden," i.e., made of, or overlaid with, gold, 2 Tim. 2:20; Heb. 9:4, and fifteen times in the Apocalypse.

Good, Goodly, Goodness <A-1,Adjective,18,agathos>
describes that which, being "good" in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e.g., a tree, Matt. 7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately "good," Matt. 19:17; Mark 10:18; Luke 18:19. To certain persons the word is applied in Matt. 20:15; 25:21,23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general application, Matt. 5:45; 12:35; Luke 6:45; Rom. 5:7; 1 Pet. 2:18.

The neuter of the adjective with the definite article signifies that which is "good," lit., "the good," as being morally honorable, pleasing to God, and therefore beneficial. Christians are to prove it, Rom. 12:2; to cleave to it, Rom. 12:9; to do it, Rom. 13:3; Gal. 6:10; 1 Pet. 3:11 (here, and here only, the article is absent); John 5:29 (here, the neuter plural is used, "the good things"); to work it, Rom. 2:10; Eph. 4:28; 6:8; to follow after it, 1 Thess. 5:15; to be zealous of it, 1 Pet. 3:13; to imitate it, 3 John 1:11; to overcome evil with it, Rom. 12:21. Governmental authorities are ministers of "good," i.e., that which is salutary, suited to the course of human affairs, Rom. 13:4. In Philem. 1:14, "thy goodness," RV (lit., "thy good"), means "thy benefit." As to Matt. 19:17, "why askest thou Me concerning that which is good?" the RV follows the most ancient mss.

The neuter plural is also used of material "goods," riches, etc., Luke 1:53; 12:18,19; 16:25; Gal. 6:6 (of temporal supplies); in Rom. 10:15; Heb. 9:11; 10:1, the "good" things are the benefits provided through the sacrifice of Christ, in regard both to those conferred through the Gospel and to those of the coming Messianic Kingdom. See further under No. 2. See BENEFIT, GOODS.

<A-2,Adjective,2570,kalos>
denotes that which is intrinsically "good," and so, "goodly, fair, beautiful," as (a) of that which is well adapted to its circumstances or ends, e.g., fruit, Matt. 3:10; a tree, Matt. 12:33; ground, Matt. 13:8,23; fish, Matt. 13:48; the Law, Rom. 7:16; 1 Tim. 1:8; every creature of God, 1 Tim. 4:4; a faithful minister of Christ and the doctrine he teaches, 1 Tim. 4:6; (b) of that which is ethically good, right, noble, honorable, e.g., Gal. 4:18; 1 Tim. 5:10,25; 6:18; Titus 2:7,14; 3:8,14. The word does not occur in the Apocalypse, nor indeed after 1 Peter.

Christians are to "take thought for things honorable" (kalos), 2 Cor. 8:21, RV; to do that which is honorable, 2 Cor. 13:7; not to be weary in well doing, Gal. 6:9; to hold fast "that which is good," 1 Thess. 5:21; to be zealous of good works, Titus 2:14; to maintain them, Tit. 3:8; to provoke to them, Heb. 10:24; to bear testimony by them, 1 Pet. 2:12.

Kalos and agathos occur together in Luke 8:15, an "honest" (kalos) heart, i.e., the attitude of which is right towards God; a "good" (agathos) heart, i.e., one that, instead of working ill to a neighbor, acts beneficially towards him. In Rom. 7:18, "in me ... dwelleth no good thing" (agathos) signifies that in him is nothing capable of doing "good," and hence he lacks the power "to do that which is good" (kalos). In 1 Thess. 5:15, "follow after that which is good" (agathos), the "good" is that which is beneficial; in 1 Thess. 5:21, "hold fast that which is good (kalos)," the "good" describes the instrinsic value of the teaching. See BETTER, FAIR HONEST, MEET, WORTHY.

<A-3,Adjective,5543,chrestos>
said of things, "that which is pleasant," said of persons, "kindly, gracious," is rendered "good" in 1 Cor. 15:33, "goodness" in Rom. 2:4. See EASY.

Note: Lampros denotes "gay, bright," "goodly" in Jas. 2:2, AV, (RV, "fine"); in Jas. 2:3, AV, "gay;" in Rev. 18:14 (RV, "sumptuous"). See GORGEOUS, SUMPTUOUS. For asteios, "goodly," Heb. 11:23, RV, see BEAUTIFUL. For hikanos, Acts 18:18, AV, "a good while" see WHILE. Note (16).

<B-1,Noun,5544,chrestotes>
akin to A, No. 3, denotes "goodness" (a) in the sense of what is upright, righteous, Rom. 3:12 (translated "good"); (b) in the sense of kindness of heart or act, said of God, Rom. 2:4; 11:22 (thrice); Eph. 2:7 ("kindness"); Titus 3:4 ("kindness"); said of believers and rendered "kindness," 2 Cor. 6:6; Col. 3:12; Gal. 5:22 (RV; AV, "gentleness"). It signifies "not merely goodness as a quality, rather it is goodness in action, goodness expressing itself in deeds; yet not goodness expressing itself in indignation against sin, for it is contrasted with severity in Rom. 11:22, but in grace and tenderness and compassion." * [* From Notes on Galatians, by Hogg and Vine, p. 292.] See GENTLENESS, KINDNESS.

<B-2,Noun,19,agathosune>
"goodness," signifies that moral quality which is described by the adjective agathos (see A, No. 1). It is used, in the NT, of regenerate persons, Rom. 15:14; Gal. 5:22; Eph. 5:9; 2 Thess. 1:11; in the last, the phrase "every desire of goodness" (RV; the addition of "His" in the AV is an interpolation; there is no pronoun in the original) may be either subjective, i.e., desire characterized by "goodness," "good" desire, or objective, i.e., desire after "goodness," to be and do good.

Trench, following Jerome, distinguishes between chrestotes and agathosune in that the former describes the kindlier aspects of "goodness," the latter includes also the sterner qualities by which doing "good" to others is not necessarily by gentle means. He illustrates the latter by the act of Christ in cleansing the temple, Matt. 21:12,13, and in denouncing the scribes and Pharisees, 23:13-29; but chrestotes by His dealings with the penitent woman, Luke 7:37-50. Lightfoot regards chrestotes as a kindly disposition towards others; agathosune as a kindly activity on their behalf.

J. A. Robertson (on Eph. 5:9) remarks that agathosune is "the kindlier, as dikaiosune (righteousness) the sterner, element in the ideal character."

<B-3,Noun,2140,eupoiia>
"beneficience, doing good" (eu, "well," poieo, "to do"), is translated as a verb in Heb. 13:16, "to do good."

<C-1,Adverb,2573,kalos>
"well finely," is used in some mss. in Matt. 5:44, with poieo, "to do," and translated "do good." In Jas. 2:3 it is rendered "in a good place" (AV marg., "well" or "seemly"). See WELL.

<C-2,Adverb,2095,eu>
"well," used with poieo, is translated "do ... good" in Mark 14:7. See WELL.

<D-1,Verb,15,agathopoieo>
from A, No. 1, and poieo, "to do," is used (a) in a general way, "to do well," 1 Pet. 2:15,20; 3:6,17; 3 John 1:11; (b) with pointed reference "to the benefit of another," Luke 6:9,33,35; in Mark 3:4 the parts of the word are separated in some mss. Some mss. have it in Acts 14:17, for No. 2. Cp. the noun agathopoiia, "well-doing," 1 Pet. 4:19, and the adjective agathopoios, "doing well," 1 Pet. 2:14.

<D-2,Verb,14,agathourgeo>
for agathoergeo, "to do good" (from A, No. 1, and ergon, "a work"), is used in Acts 14:17 (in the best mss.; see No. 1), where it is said of God's beneficence towards man, and 1 Tim. 6:18, where it is enjoined upon the rich.

<D-3,Verb,2109,euergeteo>
"to bestow a benefit, to do good" (eu, "well," and a verbal form akin to ergon), is used in Acts 10:38.

Notes: (1) The verb ischuo, "to be strong" (ischus, "strength"), "to have efficacy, force or value," is said of salt in Matt. 5:13, negatively, "it is good for nothing." (2) In Matt. 19:10, AV, sumphero, "to be profitable, expedient" (sun, "together," phero, "to bring"); is rendered with a negative "it is not good" (RV, "it is not expedient"). (3) In Mark 14:7, the two words eu, "well," and poieo, "to do," are in some mss. treated as one verb eupoieo, "to do good."

Goodman <1,,3617,oikodespotes>
denotes "the master of a house" (oikos, "a house," despotes, "a master"), "a householder." It occurs only in the Synoptists and there 12 times. It is rendered "goodman" in Luke 22:11, where "of the house" is put separately; in Matt. 20:11, where the AV has "the goodman of the house" for the one word, the RV renders it by "house-holder," as in Matt. 20:1; in Matt. 24:43, "master;" so in Luke 12:39; in Mark 14:14, both have "the goodman of the house." See HOUSEHOLDER, MASTER.

Goods * For the neuter plural of agathos, used as a noun, "goods," see Luke 12:18,19, where alone this word is so rendered.

<1,,5223,huparxis>
primarily, "subsistence," then, "substance, property, goods" (akin to huparcho, "to exist, be, belong to"), is translated "goods" in Acts 2:45; "possession." RV (AV, "substance") in Heb. 10:34.

<2,,979,bios>
which denotes (a) "life, lifetime," (b) "livelihood, living, means of living," is translated "goods" in 1 John 3:17, RV (AV, "good"). See LIFE, No. 2.

<3,,4632,skeuos>
"a vessel," denotes "goods" in Matt. 12:29; Mark 3:27; Luke 17:31, RV (AV, "stuff"). See VESSEL.

Notes: (1) The neuter plural of the present participle of huparcho, is used as a noun denoting "goods," in Matt. 24:47, AV "his goods," RV, "that he hath;" "goods" in Matt. 25:14; Luke 11:21; 16:1; 19:8; 1 Cor. 13:3; in Heb. 10:34 (1st part). (2) In Luke 6:30 "thy goods" translates the neuter plural of the possessive pronoun with the article, lit., "thy things," or possessions. (3) In Rev. 3:17, the AV "I am ... increased with goods" translates the perfect tense of the verb plouteo, "to be rich;" RV, "I have gotten riches." (4) See SUBSTANCE.

Gorgeous, Gorgeously <1,,2986,lampros>
"bright, splendid," is rendered "gorgeous" in Luke 23:11, of the apparel in which Herod and his soldiers arrayed Christ. See BRIGHT.

Note: For the AV, "gorgeously apparalled" in Luke 7:25, see GLORIOUS, B.

Gospel (Noun and Verb: to preach) <A-1,Noun,2098,euangelion>
originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for "the good news" itself. The Eng. word "gospel," i.e. "good message," is the equivalent of euangelion (Eng., "evangel"). In the NT it denotes the "good tidings" of the Kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., Acts 15:7; 20:24; 1 Pet. 4:17. Apart from those references and those in the Gospels of Matthew and Mark, and Rev. 14:6, the noun is confined to Paul's Epistles. The Apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., 1 Cor. 15:1-3; (b) of the interpretation of these facts, e.g., Rom. 2:16; Gal. 1:7,11; 2:2; in (a) the "Gospel" is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context.

The following phrases describe the subjects or nature or purport of the message; it is the "gospel" of God, Mark 1:14; Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thess. 2:2,9; 1 Pet. 4:17; God, concerning His Son, Rom. 1:1-3; His Son, Rom. 1:9; Jesus Christ, the Son of God, Mark 1:1; our Lord Jesus, 2 Thess. 1:8; Christ, Rom. 15:19, etc.; the glory of Christ, 2 Cor. 4:4; the grace of God, Acts 20:24; the glory of the blessed God, 1 Tim. 1:11; your salvation, Eph. 1:13; peace, Eph. 6:15. Cp. also "the gospel of the Kingdom," Matt. 4:23; 9:35; 24:14; "an eternal gospel," Rev. 14:6.

In Gal. 2:14, "the truth of the gospel" denotes, not the true "gospel," but the true teaching of it, in contrast to perversions of it.

The following expressions are used in connection with the "Gospel:" (a) with regard to its testimony; (1) kerusso, "to preach it as a herald," e.g., Matt. 4:23; Gal. 2:2 (see PREACH); (2) laleo, "to speak," 1 Thess. 2:2; (3) diamarturomai, "to testify (thoroughly)," Acts 20:24; (4) euangelizo, "to preach," e.g., 1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11 (see B, No. 1 below); (5) katangello, "to proclaim," 1 Cor. 9:14; (6) douleuo eis, "to serve unto" ("in furtherance of"), Phil. 2:22; (7) sunathleo en, "to labor with in," Phil. 4:3; (8) hierourgeo, "to minister," Rom. 15:16; (8) pleroo, "to preach fully," Rom. 15:19; (10) sunkakopatheo, "to suffer hardship with," 2 Tim. 1:8; (b) with regard to its reception or otherwise: (1) dechomai, "to receive," 2 Cor. 11:4; hupakouo, "to hearken to, or obey," Rom. 10:16; 2 Thess. 1:8; pisteuo en, "to believe in," Mark 1:15; metastrepho, "to pervert," Gal. 1:7.

Note: In connection with (a), the Apostle's statement in 1 Cor. 9:23 is noticeable, "I do all things for the Gospel's sake, that I may be a joint partaker thereof," RV, for the incorrect AV, "that I might be partaker thereof with you."

<B-1,Verb,2097,euangelizo>
"to bring or announce glad tidings" (Eng., "evangelize"), is used (a) in the Active Voice in Rev. 10:7 ("declared") and Rev. 14:6 ("to proclaim," RV, AV, "to preach"); (b) in the Passive Voice, of matters to be proclaimed as "glad tidings," Luke 16:16; Gal. 1:11; 1 Pet. 1:25; of persons to whom the proclamation is made, Matt. 11:5; Luke 7:22; Heb. 4:2,6; 1 Pet. 4:6; (c) in the Middle Voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., Acts 5:42; 11:20; Gal. 1:16, or, with a preposition, of the persons evangelized, e.g., Acts 13:32, "declare glad tidings;" Rom. 1:15; Gal. 1:8; with an impersonal object, e.g., "the word," Acts 8:4; "good tidings," Acts 8:12; "the word of the Lord," Acts 15:35; "the gospel," 1 Cor. 15:1; 2 Cor. 11:7; "the faith," Gal. 1:23; "peace," Eph. 2:17; "the unsearchable riches of Christ, Eph. 3:8. See PREACH, SHEW, TIDINGS.

<B-2,Verb,4283,proeuangelizomai>
"to announce glad tidings beforehand," is used in Gal. 3:8.

Note: For other verbs see above.

Got and Gotten * For GOT and GOTTEN see GET

Government <1,,2941,kubernesis>
from kubernao, "to guide" (whence Eng., "govern"), denotes (a) "steering, pilotage;" (b) metaphorically, "governments or governings," said of those who act as guides in a local church, 1 Cor. 12:28. Cp. kubernetes, "a pilot," Acts 27:11; Rev. 18:17.

Note: For kuriotes, "lordship, dominion," rendered "government" in 2 Pet. 2:10, AV, see DOMINION.

Governor <A-1,Noun,2232,hegemon>
is a term used (a) for "rulers" generally, Mark 13:9; 1 Pet. 2:14; translated "princes" (i.e., leaders) in Matt. 2:6; (b) for the Roman procurators, referring, in the Gospels to Pontius Pilate, e.g., Matt. 27:2; Luke 20:20 (so designated by Tacitus, Annals, XV. 44); to Felix, Acts 23:26. Technically the procurator was a financial official under a proconsul or propretor, for collecting the imperial revenues, but entrusted also with magisterial powers for decisions of questions relative to the revenues. In certain provinces, of which Judea was one (the procurator of which was dependent on the legate of Syria), he was the general administrator and supreme judge, with sole power of life and death. Such a governor was a person of high social standing. Felix, however, was an ex-slave, a freedman, and his appointment to Judea could not but be regarded by the Jews as an insult to the nation. The headquarters of the governor of Judea was Caesarea, which was made a garrison town. See PRINCE, RULER. For anthupatos, "a proconsul," see PROCONSUL.

<A-2,Noun,1481,ethnarches>
"an ethnarch," lit. "a ruler of a nation" (ethnos, "a people," arche, "rule"), is translated "governor" in 2 Cor. 11:32; it describes normally the ruler of a nation possessed of separate laws and customs among those of a different race. Eventually it denoted a ruler of a province, superior to a tetrarch, but inferior to a king (e.g., Aretas).

<A-3,Noun,3623,oikonomos>
lit., "one who rules a house" (oikos, "a house," nomos, "a law"), Gal. 4:2, denotes a superior servant responsible for the family housekeeping, the direction of other servants, and the care of the children under age. See CHAMBERLAIN, STEWARD.

<A-4,Noun,755,architriklinos>
from arche, "rule," and triklinos, "a room with three couches," denotes "the ruler of a feast," John 2:8, RV (AV, "the governor of the feast"), a man appointed to see that the table and couches were duly placed and the courses arranged, and to taste the food and wine.

<B-1,Verb,2233,hegeomai>
akin to A, No. 1, is used in the present participle to denote "a governor," lit., "(one) governing," Matt. 2:6; Acts 7:10.

<B-2,Verb,2230,hegemoneuo>
to be a hegemon, "to lead the way," came to signify to be "a governor of a province;" it is used of Quirinius, governor of Syria, Luke 2:2, RV (for the circumstances see under ENROLLMENT); of Pontius Pilate, governor of Judea, Luke 3:1. In the first clause of this verse the noun hegemonia, "a rule of sovereignty," is translated "reign;" Eng., "hegemony."

Note. In Jas. 3:4, the verb euthuno, "to make or guide straight," is used in the present participle, as a noun, denoting the "steersman" (RV) or pilot of a vessel, AV, "governor."

Grace <1,,5485,charis>
has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, Luke 2:40; act, 2 Cor. 8:6, or speech, Luke 4:22, RV, "words of grace" (AV, "gracious words"); Col. 4:6; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e.g., Acts 7:10; especially with reference to the Divine favor or "grace," e.g., Acts 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Rom. 4:4,16, with works, Rom. 11:6, and with law, John 1:17; see also, e.g., Rom. 6:14,15; Gal. 5:4; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., Rom. 6:17 ("thanks"); in this respect it sometimes signifies "to be thankful," e.g., Luke 17:9 ("doth he thank the servant?" lit., "hath he thanks to"); 1 Tim. 1:12; (c) in another objective sense, the effect of "grace," the spiritual state of those who have experienced its exercise, whether (1) a state of "grace," e.g., Rom. 5:2; 1 Pet. 5:12; 2 Pet. 3:18, or (2) a proof thereof in practical effects, deeds of "grace," e.g., 1 Cor. 16:3, RV, "bounty" (AV, "liberality"); 2 Cor. 8:6,19 (in 2 Cor. 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e.g., Rom. 1:5; 12:6; 15:15; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2,7.

To be in favor with is to find "grace" with, e.g., Acts 2:47; hence it appears in this sense at the beginning and the end of several Epistles, where the writer desires "grace" from God for the readers, e.g., Rom. 1:7; 1 Cor. 1:3; in this respect it is connected with the imperative mood of the word chairo, "to rejoice," a mode of greeting among Greeks, e.g., Acts 15:23; Jas. 1:1 (marg.); 2 John 1:10,11, RV, "greeting" (AV, "God speed").

The fact that "grace" is received both from God the Father, 2 Cor. 1:12, and from Christ, Gal. 1:6; Rom. 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thess. 1:12, where the phrase "according to the grace of our God and the Lord Jesus Christ" is to be taken with each of the preceding clauses, "in you," "and ye in Him."

In Jas. 4:6, "But He giveth more grace" (Greek, "a greater grace," RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, "Think ye that the Scripture speaketh in vain?" and "Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?" (see the RV). The implied answer to each is "it cannot be so." Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even "a greater grace," namely, all that follows from humbleness and from turning away from the world. See BENEFIT, BOUNTY, LIBERALITY, THANK.

Note: The corresponding verb charitoo, "to endue with Divine favor or grace," is used in Luke 1:28, "highly favored" (marg., "endued with grace") and Eph. 1:6, AV, "hath made ... accepted;" RV, "freely bestowed" (marg., "enduced.").

<2,,2143,euprepeia>
"comeliness, goodly appearance," is said of the outward appearance of the flower of the grass, Jas. 1:11.

Gracious <1,,5543,chrestos>
is rendered "gracious" in 1 Pet. 2:3, as an attribute of the Lord. See EASY, GOOD, KIND.

Note: Euphemos, "fair-sounding" (eu, "well," pheme, "a saying, or report"), "of good report," Phil. 4:8, is rendered "gracious" in the RV marg.

Graff, Graft (RV) <1,,1461,enkentrizo>
denotes "to graft" in (en, in, kentrizo, to graft), to insert a slip of a cultivated tree into a wild one. In Rom. 11:17,19,23,24, however, the metaphor is used "contrary to nature" (ver. 24), of grafting a wild olive branch (the Gentile) into the good olive tree (the Jews); that unbelieving Jews (branches of the good tree) were broken off that Gentiles might be grafted in, afforded no occasion for glorying on the part of the latter. Jew and Gentile alike must enjoy the Divine blessings by faith alone. So Jews who abide not in unbelief shall, as "the natural branches, be grafted into their own olive tree."

Grain <1,,2848,kokkos>
denotes "a grain," Matt. 13:31; 17:20; Mark 4:31; Luke 13:19; 17:6; John 12:24 (AV, "corn"); 1 Cor. 15:37 (where the RV has "a ... grain," to distinguish it from "grain" in general). See CORN.

Grandchildren <1,,1549,ekgonos>
an adjective, denoting "born of" (ek, "from," ginomai, "to become or be born"), was used as a noun, signifying "a child;" in the plural, descendants, "grand-children," 1 Tim. 5:4, RV (AV, "nephews").

Grandmother <1,,3125,mamme>
an onomatopoeic word, was primarily a child's name for its mother; later it denoted a "grandmother," 2 Tim. 1:5.

Grant <1,,1325,didomi>
"to give," is rendered "grant" in Mark 10:37; Luke 1:74; Acts 4:29; 11:18; 14:3. See GIVE.

<2,,1433,doreo>
"to present, bestow" (akin to No. 1), is rendered "granted" in Mark 15:45, RV (AV, "gave"); in 2 Pet. 1:3,4, "hath granted," (AV, "gave;" it signifies more than "to give"); then, "to give freely, bestow," rendered "to grant" in Acts 3:14; 27:24, RV (AV, "given"); Phil. 1:29, RV; Philem. 1:22, RV. See DELIVER.

Grape <1,,4718,staphule>
denotes "a bunch of grapes, or a grape," Matt. 7:16; Luke 6:44; Rev. 14:18. It is to be distinguished from omphax, "an unripe grape" (not in NT), e.g., in the Sept. of Job 15:33, and from botrus, "a cluster," used together with staphule in Rev. 14:18.

Grass <1,,5528,chortos>
primarily denoted "a feeding enclosure" (whence Latin hortus, "a garden;" Eng., "yard," and "garden"); then, "food," especially grass for feeding cattle; it is translated "grass" in Matt. 6:30; 14:19; Mark 6:39 (where "the green grass" is the first evidence of early spring); Luke 12:28; John 6:10; Jas. 1:10,11; 1 Pet. 1:24; Rev. 8:7; 9:4; "blade" in Matt. 13:26; Mark 4:28; "hay" in 1 Cor. 3:12, used figuratively. In Palestine or Syria there are 90 genera and 243 species of grass.

Gratulation <1,,3108,makarismos>
denotes "a declaration of blessedness, a felicitation;" it is translated "gratulation" in Gal. 4:15, RV (AV, "blessedness"); the Galatian converts had counted themselves happy when they heard and received the Gospel from Paul; he asks them rhetorically what had become of that spirit which had animated them; the word is rendered "blessing" in Rom. 4:6,9. See BLESSING, C, No. 2.

Grave (Adjective) <1,,4586,semnos>
first denoted "reverend, august, venerable" (akin to sebomai, "to reverence"); then, "serious, grave," whether of persons, 1 Tim. 3:8,11 (deacons and their wives); Titus 2:2 (aged men); or things, Phil. 4:8, RV, "honorable" (marg., "reverend"), AV, "honest." Trench (Syn. xcii) points out that "grave" and "gravity" fail to cover the full meaning of their original; "the word we want is one in which the sense of gravity and dignity is combined." Cremer describes it as denoting what inspires reverence and awe, and says that semnos and hosios, "holy, consecrated," are only secondary designations of the conception of holiness. "The word points to seriousness of purpose and to self-respect in conduct" (Moule). Cp. semnotes, "gravity" (see below).

Grave (Noun) <1,,3419,mnemeion>
primarily denotes "a memorial" (akin to mnaomai, "to remember"), then, "a monument" (the significance of the word rendered "tombs," AV, "sepulchres," in Luke 11:47), anything done to preserve the memory of things and persons; it usually denotes a tomb, and is translated either "tomb" or "sepulchre" or "grave." Apart from the Gospels, it is found only in Acts 13:29. Among the Hebrews it was generally a cavern, closed by a door or stone, often decorated. Cp. Matt. 23:29. See TOMB.

<2,,3418,mnema>
akin to No. 1, like which it signified "a memorial" or "record of a thing or a dead person," then "a sepulchral monument," and hence "a tomb;" it is rendered "graves" in the AV of Rev. 11:9 (RV, "a tomb"); "tomb" or "tombs," Mark 5:3,5 (some mss. have No. 1, as in Mark 15:46, AV, "sepulchre") and Mark 16:2 (AV, "sepulchre"); Luke 8:27; Acts 2:29; 7:16 (AV, "sepulchre"). See TOMB.

Note: In 1 Cor. 15:55, where some texts have "Hades," AV, "grave," the most authentic have thanatos, "death."

Grave-clothes <1,,2750,keiria>
denotes, firstly, "a band" either for a bed girth, or bed sheets themselves (Sept. of Prov. 7:16.); then, "the swathings wrapped round a corpse;" it is used in the plural in John 11:44.

Graven <1,,5480,charagma>
from charasso, "to engrave" (akin to charakter, "an impress," RV, marg., of Heb. 1:3), denotes (a) "a mark" or "stamp," e.g., Rev. 13:16,17; 14:9,11; 16:2; 19:20; 20:4; 15:2 in some mss.; (b) "a thing graven," Acts 17:29.

Gravity <1,,4587,semnotes>
denotes "venerableness, dignity;" it is a necessary characteristic of the life and conduct of Christians, 1 Tim. 2:2, RV, "gravity" (AV, "honesty"), a qualification of a bishop or overseer in a church, in regard to his children, 1 Tim. 3:4; a necessary characteristic of the teaching imparted by a servant of God, Titus 2:7. Cp. the adjective semnos, under GRAVE.

Great <1,,3173,megas>
is used (a) of external from, size, measure, e.g., of a stone, Matt. 27:60; fish, John 21:11; (b) of degree and intensity, e.g., of fear, Mark 4:41; wind, John 6:18; Rev. 6:13, RV, "great" (AV, "mighty"); of a circumstance, 1 Cor. 9:11; 2 Cor. 11:15; in Rev. 5:2,12, the RV has "great" (AV, "loud"), of a voice; (c) of rank, whether of persons, e.g., God, Titus 2:13; Christ as a "great Priest," Heb. 10:21, RV; Diana, Acts 19:27; Simon Magus, Acts 8:9 "(some) great one;" in the plural, "great ones," Matt. 20:25; Mark 10:42, those who hold positions of authority in gentile nations; or of things, e.g., a mystery, Eph. 5:32. Some mss. have it in Acts 8:8, of joy (see No. 2). See also Note (2) below. See GREATEST, HIGH, LOUD, MIGHTY, STRONG.

<2,,4183,polus>
"much, many, great," is used of number, e.g., Luke 5:6; Acts 11:21; degree, e.g., of harvest, Matt. 9:37 [See Note (8)]; mercy, 1 Pet. 1:3, RV, "great" (AV, "abundant"); glory, Matt. 24:30; joy, Philem. 1:7, RV, "much" (AV, "great"); peace, Acts 24:2. The best mss. have it in Acts 8:8 (RV, "much"), of joy. See ABUNDANT, COMMON, Note (1), LONG, MANY, MUCH, OFT, SORE, STRAITLY.

<3,,2425,hikanos>
lit., "reaching to" (from hikano, "to reach"), denotes "sufficient, competent, fit," and is sometimes rendered "great," e.g., of number (of people), Mark 10:46; of degree (of light), Acts 22:6. See ABLE, ENOUGH, GOOD, LARGE, LONG, MANY, MEET, MUCH, SECURITY, SUFFICIENT, WORTHY.

<4,,2245,helikos>
primarily denotes "as big as, as old as (akin to helikia, "an age"); then, as an indirect interrogation, "what, what size, how great, how small" (the context determines the meaning), said of a spiritual conflit, Col. 2:1, AV, "what great (conflict) I have;" RV, "how greatly (I strive);" of much wood as kindled by a little fire, Jas. 3:5 (twice in the best mss.), "how much (wood is kindled by) how small (a fire)," RV, said metaphorically of the use of the tongue. Some mss. have No. 4 in Gal. 6:11; the most authentic have No. 5.

<5,,4080,pelikos>
primarily a direct interrogative, "how large? how great?" is used in exclamations, indicating magnitude, like No. 4 (No. 6 indicates quantity), in Gal. 6:11, of letter characters (see No. 4, Note); in Heb. 7:4, metaphorically, of the distinguished character of Melchizedek.

<6,,4214,posos>
an adjective of number, magnitude, degree etc., is rendered "how great" in Matt. 6:23. See MANY, MUCH.

<7,,3745,hosos>
"how much, how many," is used in the neuter plural to signify how great things, Mark 5:19,20; Luke 8:39 (twice); Acts 9:16, AV (RV, "how many things"); in Rev. 21:16 (in the best mss.), "as great as," RV (AV, "as large as," said of length). See ALL, MANY, No. 5, WHATSOEVER.

<8,,5118,tosoutos>
"so great, so many, so much," of quantity, size, etc., is rendered "so great," in Matt. 8:10; Luke 7:9, of faith; Matt. 15:33, of a multitude; Heb. 12:1, of a cloud of witnesses; Rev. 18:17, of riches. See LARGE, LONG, MANY, MUCH.

<9,,5082,telikoutos>
"so great," is used in the NT of things only, a death, 2 Cor. 1:10; salvation, Heb. 2:3; ships, Jas. 3:4; an earthquake, Rev. 16:18, AV, "so mighty," corrected in the RV to "so great." See MIGHTY.

Notes: (1) In Mark 7:36, "so much the more a great deal" translates a phrase lit. signifying "more abundantly;" in Mark 10:48, "the more a great deal" translates a phrase lit. signifying "more by much." (2) For the noun megistan, in the plural, rendered "Lords" in the AV of Mark 6:21, see Lord; in Rev. 6:15; 18:23, see PRINCE. (3) In Luke 1:58, the verb megaluno, "to magnify, make great" (akin to No. 1), is rendered "had magnified (His mercy)," RV [AV, "had shewed great (mercy)"]. (4) In Luke 10:13, the adverb palai, "of old, long ago," is so rendered in the RV (AV, "a great while ago"). (5) In 2 Pet. 1:4, megistos, the superlative of megas (No. 1), said of the promises of God, is rendered "exceeding great." (6) In Matt. 21:8, pleistos, the superlative of polus (No. 2), said of a multitude, is rendered "very great" in the AV (RV, "the most part"). (7) In Rev. 21:10, the most authentic mss. omit "that great" [RV, "the holy (city)"]. (8) In Luke 10:2, the RV renders polus by "plenteous" (AV, "great"). (9) In Mark 1:35, the adverb lian, exceedingly (see GREATLY), is rendered "a great while." See DAY, B. (10) In Luke 1:49 some texts have megaleia, "great things;" the best have No. 1.

Greater <1,,3187,meizon>
is the comparative degree of megas (see GREAT, No. 1), e.g., Matt. 11:11; in Matt. 13:32, the RV rightly has "greater than" (AV, "the greatest among"); Matt. 23:17; in Luke 22:26, RV, "the greater (among you)" (AV, "greatest"); in Jas. 3:1, RV, "the heavier (marg., greater) judgment" (AV, "the greater condemnation"); it is used in the neuter plural in John 1:50, "greater things;" in John 14:12, "greater works" (lit., "greater things"); in 1 Cor. 12:31, RV, "the greater," AV, "the best." See GREATEST, No. 2.

Note: In Matt. 20:31, the neuter of meizon, used as an adverb, is translated "the more." See MORE.

<2,,3186,meizoteros>
a double comparative of megas (cp. No. 1, above), is used in 3 John 1:4, of joy.

<3,,4119,pleion>
the comparative of polus (see GREAT, No. 2), is used (a) as an adjective, "greater, more," e.g., Acts 15:28; (b) as a noun, e.g., Matt. 12:41, "a greater (than Jonah);" Matt. 12:42, "a greater (than Solomon);" in these instances the neuter pleion, "something greater," is "a fixed or stereotyped form" of the word; in 1 Cor. 15:6, "the greater part" (masculine plural); (c) as an adverb, e.g., Matt. 5:20, lit., "(except your righteousness abound) more greatly (than of scribes and Pharisees);" so Matt. 26:53, "more;" Luke 9:13. See ABOVE, LONGER, MANY, MORE, MOST, YET.

<4,,4055,perissoteros>
the comparative of perissos, "over and above, abundant," signifies "more abundant, greater," e.g., of condemnation, Mark 12:40; Luke 20:47. See ABUNDANT, C, No. 2.

Greatest <1,,3173,megas>
for which see GREAT, No. 1, is translated "the greatest," in Acts 8:10; Heb. 8:11. The whole phrase, lit., "from small to great," is equivalent to the Eng. idiom "one and all." It is used in the Sept., e.g., in 1 Sam. 5:9: "God smote the people of Gath from the least to the greatest," ("both small and great"). So 1 Sam. 30:19; 2 Chron. 34:30, etc. See GREAT.

<2,,3187,meizon>
the comparative of No. 1, is sometimes translated "greatest;" besides the two cases given under GREATER, No. 1, where the RV corrects the AV, "greatest" to "greater" (Matt. 13:32; Luke 22:26), the RV itself has "greatest" for this comparative in the following, and relegates "greater" to the margin, Matt. 18:1,4; 23:11; Mark 9:34; Luke 9:46; 22:24. See GREATER, MORE.

Greatly <1,,3029,lian>
"very, exceedingly," is rendered "greatly" in Matt. 27:14, of wonder; 2 Tim. 4:15, of opposition; 2 John 1:4; 3 John 1:3, of joy. See EXCEEDING, SORE, VERY.

<2,,4183,polus>
is used in the neuter singular (polu) or the plural (polla), as an adverb; in the sing., e.g., Mark 12:27; in the plural, e.g., Mark 1:45, "much;" Mark 5:23, "greatly" (RV, "much"); Mark 5:38, AV and RV, "greatly;" 1 Cor. 16:12 (RV, "much"). See LONG, MUCH.

Note: In Acts 28:6, AV, polu is rendered "a great while" (RV, "long").

<3,,3171,megalos>
from megas (GREAT, No. 1), is used of rejoicing, Phil. 4:10.

<4,,5479,chara>
"joy," is used in the dative case adverbially with the verb chairo, "to rejoice," in John 3:29, "rejoiceth greatly," lit., "rejoiceth with joy."

Notes: (1) For sphodra, RV, "exceedingly," in Matt. 27:54; Acts 6:7, see EXCEED, B, No. 2. (2) In the following the RV omits "greatly," as the verbs are adequately translated without, Phil. 1:8; 1 Thess. 3:6; 2 Tim. 1:4. In the following the RV adds "greatly" to express the fuller force of the verb, Luke 1:29; Acts 16:34; 1 Pet. 1:8. (3) In 1 Pet. 1:6, "ye greatly rejoice," the adverb is not separately expressed, but is incorporated in the rendering of the verb agalliao, "to rejoice much, to exult."

Greatness <1,,3174,megethos>
akin to megas (see GREAT, No. 1), is said of the power of God, in Eph. 1:19.

<2,,5236,huperbole>
denotes "expressed greatness," 2 Cor. 4:7; 12:7. see EXCEL, B, No. 1.