<A-2,Verb,598,apothlibo>
translated "press" in Luke 8:45 (end): see CRUSH.

<A-3,Verb,971,biazo>
in the Middle Voice, "to press violently" or "force one's way into," is translated "presseth" in Luke 16:16, AV, RV, "entereth violently," a meaning confirmed by the papyri. Moulton and Milligan also quote a passage from D.S. Sharp's Epictetus and the NT, speaking of "those who (try to) force their way in;" the verb suggests forceful endeavor. See ENTER, Note (3), VIOLENCE, B, No. 2.

<A-4,Verb,4912,sunecho>
for the significance of this in Acts 18:5, "was constrained by the word," RV, i.e., Paul felt the urge of the word of his testimony to the Jews in Corinth, see CONSTRAIN, No. 3. It is used with No. 1 in Luke 8:45, RV, "press" (AV, "throng").

<A-5,Verb,1758,enecho>
lit., "to hold in," also signifies "to set oneself against, be urgent against," as the scribes and Pharisees were regarding Christ, Luke 11:53, RV, "to press upon," marg., "set themselves vehemently against" (AV, "to urge"). See ENTANGLE, No. 3.

<A-6,Verb,1945,epikeimai>
"to lie upon, press upon," is rendered "pressed upon" in Luke 5:1. See IMPOSED.

<A-7,Verb,1968,epipipto>
"to fall upon," is rendered "pressed upon" in Mark 3:10. See FALL, B, No. 5.

<A-8,Verb,916,bareo>
"to weigh down, burden," is rendered "we were pressed" in 2 Cor. 1:8, AV (RV, "we were weighed down"). See BURDEN, B, No. 1.

<A-9,Verb,1912,epibareo>
2 Cor. 2:5, RV, "I press (not) too heavily" (AV, "overcharge"). See BURDEN, B, No. 2, OVERCHARGE.

<A-10,Verb,4085,piezo>
"to press down together," is used in Luke 6:38, "pressed down," of the character of the measure given in return for giving. In the Sept., Mic. 6:15.

<A-11,Verb,1377,dioko>
"to pursue," is used as a metaphor from the footrace, in Phil. 3:12,14, of "speeding on earnestly," RV, "I press on." See FOLLOW, No. 7.

<A-12,Verb,5342,phero>
"to bear, carry," is used in the Passive Voice in Heb. 6:1, "let us ... press on," RV, lit., "let us be borne on" (AV, "go on"). See GO, Note (2), (h).

<B-1,Noun,1999,epistasis>
primarily "a stopping, halting" (as of soldiers), then, "an incursion, onset, rush, pressure" (akin to ephistemi, "to set upon"), is so used in 2 Cor. 11:28, "(that which) presseth upon (me)," AV, "cometh upon," lit., "(the daily) pressure (upon me);" some have taken the word in its other meaning "attention," which perhaps is accounted for by the variant reading of the pronoun (mou, "my," instead of moi, "to me, upon me"), but that does not adequately describe the "pressure" or onset due to the constant call upon the Apostle for all kinds of help, advice, counsel, exhortation, decisions as to difficulties, disputes, etc. Cp. the other occurrence of the word in Acts 24:12, "stirring up," RV (AV, "raising"), lit. "making a stir" (in some mss., episustasis). See COME, Notes at end (9).

Presumptuous * For PRESUMPTUOUS see DARING, B

Pretense <1,,4392,prophasis>
see CLOKE (Pretense), No. 2.

Prevail <1,,2480,ischuo>
"to be strong, powerful," is translated "to prevail" in Acts 19:16,20; Rev. 12:8. See ABLE, B, No. 4.

<2,,2729,katischuo>
"to be strong against" (kata, "against," and No. 1), is used in Matt. 16:18, negatively of the gates of hades; in Luke 21:36 (in the most authentic ms.; some have kataxioo, "to count worthy;" see AV), of "prevailing" to escape judgments at the close of this age; in Luke 23:23, of the voices of the chief priests, rulers and people against Pilate regarding the crucifixion of Christ.

<3,,5623,opheleo>
"to benefit, do good, profit," is translated "prevailed" in Matt. 27:24, RV (AV, "could prevail"), of the conclusion formed by Pilate concerning the determination of the chief priests, elders and people. The meaning of the verb with the negative is better expressed by the phrase "he would do no good;" so in John 12:19, "ye prevail (nothing)," lit., "ye are doing no good." See ADVANTAGE, BETTERED, PROFIT.

<4,,3528,nikao>
"to conquer, prevail," is used as a law term in Rom. 3:4, "(that) Thou ... mightest prevail [AV, 'overcome'] (when Thou comest into judgment);" that the righteousness of the judge's verdict compels an acknowledgement on the part of the accused, is inevitable where God is the judge. God's promises to Israel provided no guarantee that an unrepentant Jew would escape doom. In Rev. 5:5, AV, "hath prevailed" (RV, "hath overcome"). See CONQUER, No. 1.

Prevent * For PREVENT, 1 Thess. 4:15, AV, see PRECEDE: Matt. 17:25, AV, see SPEAK No. 11

Price <A-1,Noun,5092,time>
denotes "a valuing," hence, objectively, (a) "price paid or received," Matt. 27:6,9; Acts 4:34 (plural); 5:2,3; 7:16, RV, "price (in silver)," AV, "sum (of money);" Acts 19:19 (plural); 1 Cor. 6:20; 7:23; (b) "value, honor, preciousness." See HONOR, PRECIOUSNESS.

<B-1,Verb,5091,timao>
"to fix the value, to price," is translated "was priced" and "did price" in the RV of Matt. 27:9 (AV, "was valued" and "did value"). See HONOR.

<C-1,Adjective,4185,poluteles>
"of great price," 1 Pet. 3:4: see COST, B, No. 2.

<C-2,Adjective,4186,polutimos>
"of great price," Matt. 13:46: see COST, B, No. 3.

Prick (Noun) * For PRICK (Noun) see GOAD

Prick (Verb) <1,,2660,katanusso>
primarily, "to strike or prick violently, to stun," is used of strong emotion, in Acts 2:37 (Passive Voice), "they were pricked (in their heart)." Cp. katanuxis, "stupor, torpor of mind," Rom. 11:8.

Pride <A-1,Noun,212,alazonia[-eia]>
is translated "pride" in 1 John 2:16, AV. See BOAST, B, No. 2, VAINGLORY.

<A-2,Noun,5243,huperephania>
"pride," Mark 7:22: see HAUGHTY.

<B-1,Verb,5187,tuphoo>
"lifted up with pride," 1 Tim. 3:6, AV (RV, "puffed up"). See HIGH-MINDED.

Priest <1,,2409,hiereus>
"one who offers sacrifice and has the charge of things pertaining thereto," is used (a) of a "priest" of the pagan god Zeus, Acts 14:13; (b) of Jewish "priests," e.g., Matt. 8:4; 12:4,5; Luke 1:5, where allusion is made to the 24 courses of "priests" appointed for service in the Temple (cp. 1 Chron. 24:4ff.); John 1:19; Heb. 8:4; (c) of believers, Rev. 1:6; 5:10; 20:6. Israel was primarily designed as a nation to be a kingdom of "priests," offering service to God, e.g., Ex. 19:6; the Israelites having renounced their obligations, Ex. 20:19, the Aaronic priesthood was selected for the purpose, till Christ came to fulfil His ministry in offering up Himself; since then the Jewish priesthood has been abrogated, to be resumed nationally, on behalf of Gentiles, in the millenial kingdom, Is. 61:6; 66:21. Meanwhile all believers, from Jews and Gentiles, are constituted "a kingdom of priests," Rev. 1:6 (see above), "a holy priesthood," 1 Pet. 2:5, and "royal," 1 Pet. 2:9. The NT knows nothing of a sacerdotal class in contrast to the laity; all believers are commanded to offer the sacrifices mentioned in Rom. 12:1; Phil. 2:17; 4:18; Heb. 13:15,16; 1 Pet. 2:5; (d) of Christ, Heb. 5:6; 7:11,15,17,21; 8:4 (negatively); (e) of Melchizedek, as the forshadower of Christ, Heb. 7:1,3.

<2,,749,archiereus>
designates (a) "the high priests" of the Levitical order, frequently called "chief priests" in the NT, and including "ex-high priests" and members of "high priestly" families, e.g., Matt. 2:4; 16:21; 20:18; 21:15; in the singular, a "high priest," e.g., Abiathar, Mark 2:26; Annas and Caiaphas, Luke 3:2, where the RV rightly has "in the high priesthood of A. and C." (cp. Acts 4:6). As to the combination of the two in this respect, Annas was the "high priest" from A.D. 7-14, and, by the time referred to, had been deposed for some years; his son-in-law, Caiaphas, the fourth "high priest" since his deposition, was appointed about A.D. 24. That Annas was still called the "high priest" is explained by the facts (1) that by the Mosaic law the high priesthood was held for life, Num. 35:25; his deposition was the capricious act of the Roman procurator, but he would still be regarded legally and religiously as "high priest" by the Jews; (2) that he probably still held the office of deputy-president of the Sanhedrin (cp. 2 Kings 25:18); (3) that he was a man whose age, wealth and family connections gave him a preponderant influence, by which he held the real sacerdotal power; indeed at this time the high priesthood was in the hands of a clique of some half dozen families; the language of the writers of the Gospels is in accordance with this, in attributing the high priesthood rather to a caste than a person; (4) the "high priests" were at that period mere puppets of Roman authorities who deposed them at will, with the result that the title was used more loosely than in former days.

The Divine institution of the priesthood culminated in the "high priest," it being his duty to represent the whole people, e.g., Lev. 4:15,16; ch. 16. The characteristics of the Aaronic "high priests" are enumerated in Heb. 5:1-4; 8:3; 9:7,25; in some mss., Heb. 10:11 (RV, marg.); 13:11.

(b) Christ is set forth in this respect in the Ep. to the Hebrews, where He is spoken of as "a high priest," Heb. 4:15; 5:5,10; 6:20; 7:26; 8:1,3 (RV); 9:11; "a great high priest," Heb. 4:14; "a great priest," Heb. 10:21; "a merciful and faithful high priest," Heb. 2:17; "the Apostle and high priest of our confession," Heb. 3:1, RV; "a high priest after the order of Melchizedek," Heb. 5:10. One of the great objects of this Epistle is to set forth the superiority of Christ's High Priesthood as being of an order different from and higher than the Aaronic, in that He is the Son of God (see especially Heb. 7:28), with a priesthood of the Melchizedek order. Seven outstanding features of His priesthood are stressed, (1) its character, Heb. 5:6,10; (2) His commission, Heb. 5:4,5; (3) His preparation, Heb. 2:17; 10:5; (4) His sacrifice, Heb. 8:3; 9:12,14,27,28; 10:4-12; (5) His santuary, Heb. 4:14; 8:2; 9:11,12,24; 10:12,19; (6) His ministry, Heb. 2:18; 4:15; 7:25; 8:6; 9:15,24; (7) its effects, 2:15; 4:16; 6:19,20; 7:16,25; 9:14,28; 10:14-17,22,39; 12:1; 13:13-17.

Note: In Acts 4:6 the adjective hieratikos, "high priestly," is translated "of the high priest."

Priesthood, Priest's Office <A-1,Noun,2406,hierateuma>
denotes "a priesthood" (akin to hierateuo, see below), "a body of priests," consisting of all believers, the whole church (not a special order from among them), called "a holy priesthood," 1 Pet. 2:5; "a royal priesthood," 1 Pet. 2:9; the former term is associated with offering spiritual sacrifices, the latter with the royal dignity of showing forth the Lord's excellencies (RV). In the Sept., Exod. 19:6; 23:22.

<A-2,Noun,2420,hierosune>
"a priesthood," signifies the office, quality, rank and ministry of "a priest," Heb. 7:11,12,24, where the contrasts between the Levitical "priesthood" and that of Christ are set forth. In the Sept., 1 Chron. 29:22.

<A-3,Noun,2405,hierateia>
"a priesthood," denotes the priest's office, Luke 1:9; Heb. 7:5, RV, "priest's office."

<B-1,Verb,2407,hierateuo>
signifies "to officiate as a priest," Luke 1:8, "he executed the priest's office."

Prince <1,,747,archegos>
primarily an adjective signifying "originating, beginning," is used as a noun, denoting "a founder, author, prince or leader," Acts 3:15, "Prince" (marg., "Author"); Acts 5:31; see AUTHOR, No. 2.

<2,,758,archon>
the present participle of the verb archo, "to rule;" denotes "a ruler, a prince." It is used as follows ("p" denoting "prince," or "princes;" "r," "ruler" or "rulers"): (a) of Christ, as "the Ruler (AV, Prince) of the kings of the earth," Rev. 1:5; (b) of rulers of nations, Matt. 20:25, RV, "r," AV, "p;" Acts 4:26, "r;" Acts 7:27, "r;" Acts 7:35, "r" (twice); (c) of judges and magistrates, Acts 16:19, "r;" Rom. 13:3, "r;" (d) of members of the Sanhedrin, Luke 14:1, RV, "r" (AV, "chief"); Luke 23:13,35, "r;" so Luke 24:20; John 3:1; 7:26,48; 12:42, RV, "r" (AV, "chief r."); "r" in Acts 3:17; 4:5,8; 13:27; 14:5; (e) of rulers of synagogues, Matt. 9:18,23, "r;" so Luke 8:41; 18:18; (f) of the Devil, as "prince" of this world, John 12:31; 14:30; 16:11; of the power of the air, Eph. 2:2, "the air" being that sphere in which the inhabitants of the world live and which, through the rebellious and godless condition of humanity, constitutes the seat of his authority; (g) of Beelzebub, the "prince" of the demons, Matt. 9:24; 12:24; Mark 3:22; Luke 11:15. See CHIEF, B, No. 10.

<3,,2232,hegemon>
"a leader, ruler," is translated "princes" (i.e., leaders) in Matt. 2:6: see GOVERNOR, A, No. 1.

Note: For megistan, Rev. 6:15; 18:23, RV, "princes," see LORD, No. 3.

Principal <1,,4413,protos>
"first," is translated "principal men" in the RV of Luke 19:47; Acts 25:2. See CHIEF, A.

Note: In Acts 25:23 the phrase kat' exochen, lit., "according to eminence," is translated "principal (men);" exoche, primarily a projection (akin to execho, "to stand out"), is used here metaphorically of eminence. In the Sept., Job 39:28.

Principality <1,,746,arche>
"beginning, government, rule," is used of supramundane beings who exercise rule, called "principalities;" (a) of holy angels, Eph. 3:10, the Church in its formation being to them the great expression of "the manifold (or "much-varied") wisdom of God;" Col. 1:16; (b) of evil angels, Rom. 8:38; Col. 2:15, some would put this under (a), but see SPOIL, B. No. 4; (a) and (b) are indicated in Col. 2:10. In Eph. 1:21, the RV renders it "rule" (AV, "principality") and in Titus 3:1, "rulers" (AV, "principalities"). In Jude 1:6, RV, it signifies, not the first estate of fallen angels (as AV), but their authoriative power, "their own" indicating that which had been assigned to them by God, which they left, aspiring to prohibited conditions. See BEGIN, B.

Principles <1,,746,arche>
"beginning," is used in Heb. 6:1, in its relative significance, of the beginning of the thing spoken of; here "the first principles of Christ," lit., "the account (or word) of the beginning of Christ," denotes the teaching relating to the elementary facts concerning Christ. See BEGIN, B.

<2,,4747,stoicheion>
is translated "principles" in Heb. 5:12. See ELEMENTS.

Print <1,,5179,tupos>
for which see ENSAMPLE, No. 1, is translated "print" in John 20:25 (twice), of the marks made by the nails in the hands of Christ.

Prison, Prison-house <1,,1201,desmoterion>
"a place of bonds" (from desmos, "a bond," deo, "to bind"), "a prison," occurs in Matt. 11:2; in Acts 5:21,23; 16:26, RV, "prison house" (AV, "prison").

<2,,5438,phulake>
for the various meanings of which see CAGE, denotes a "prison," e.g., Matt. 14:10; Mark 6:17; Acts 5:19; 2 Cor. 11:23; in 2 Cor. 6:5; Heb. 11:36 it stands for the condition of imprisonment; in Rev. 2:10; 18:2, "hold" (twice, RV, marg., "prison;" in the 2nd case, AV, "cage"); Rev. 20:7.

<3,,5084,teresis>
"a watching, keeping," then "a place of keeping" is translated "prison" in Acts 5:18 AV (RV "ward"). See KEEPING, B.

Notes: (1) For oikema in Acts 12:7, AV, "prison," see CELL. (2) In Matt. 4:12, AV, paradidomi, "to betray, deliver up," is translated "was cast into prison" (RV, "was delivered up"); see BETRAY. In Mark 1:14, AV, "was put in prison," RV, as in Matt. 4:12; see PUT, No. 12.

Prison Keeper * For PRISON KEEPER see JAILOR

Prisoner <1,,1198,desmios>
an adjective, primarily denotes "binding, bound," then, as a noun, "the person bound, a captive, prisoner" (akin to deo, "to bind"), Matt. 27:15,16; Mark 15:6; Acts 16:25,27; 23:18; 25:14, RV (AV, "in bonds"),27; 28:16,17; Eph. 3:1; 4:1; 2 Tim. 1:8; Philem. 1:1,9; in Heb. 10:34; 13:3, "in bonds." See BOND, No. 2.

Note: The prison at Jerusalem (Acts 5) was controlled by the priests and probably attached to the high priest's palace, or the Temple. Paul was imprisoned at Jerusalem in the fort Antonia, Acts 23:10; at Caesarea, in Herod's Praetorium, 23:35; probably his final imprisonment in Rome was in the Tullianum dungeon.

<2,,1202,desmotes>
akin to No. 1, occurs in Acts 27:1,42.

<3,,4869,sunaichmalotos>
"a fellow prisoner," primarily "one of fellow captives in war" (from aichme, "a spear," and haliskomai, "to be taken"), is used by Paul of Andronicus and Junias, Rom. 16:7; of Epaphras, Philem. 1:23; of Aristarchus, Col. 4:10, on which Lightfoot remarks that probably his relations with the Apostle in Rome excited suspicion and led to a temporary confinement, or that he voluntarily shared his captivity by living with him.

Private, Privately <A-1,Adjective,2398,idios>
one's own, is translated "private" in 2 Pet. 1:20 (see under INTERPRETATION). See BUSINESS, B.

<B-1,Adverbial Phrase,2596 2398,kat' idian> is translated "privately" in Matt. 24:3; Mark 4:34, RV (AV, "when they were alone"); Mark 6:32 (AV only); 7:33, RV; Mark 9:28; 13:3; Luke 10:23; Acts 23:19; Gal. 2:2. Contrast Gal. 2:14.

Privily <1,,2977,lathra>
"secretly, covertly" (from a root lath---, indicating "unnoticed, unknown," seen in lanthano, "to escape notice," lethe, "forgetfulness"), is translated "privily" in Matt. 1:19; 2:7; Acts 16:37; "secretly" in John 11:28 (in some mss., Mark 5:33). See SECRETLY.

Note: In Gal. 2:4, pareisaktos, an adjective (akin to pareisago, lit., "to bring in beside," i.e., "secretly," from para, "by the side," eis, "into," ago, "to bring"), is used, "privily brought in," RV (AV, "unawares, etc."), i.e., as spies or traitors. Strabo, a Greek historian contemporary with Paul, uses the word of enemies introduced secretly into a city by traitors within. In the same verse the verb pareiserchomai (see COME, No. 8) is translated "came in privily," of the same Judaizers, brought in by the circumcision party to fulfill the design of establishing the ceremonial law, and thus to accomplish the overthrow of the faith; cp. in Jude 1:4 the verb pareisduo (or, duno), "to slip in secretly, steal in," RV, "crept in privily" (AV, "... unawares"). See CREEP, No. 2.

Privy <1,,4862,sunoida>
see KNOW, No. 6

Prize <1,,1017,brabeion>
"a prize bestowed in connection with the games" (akin to brabeus, "an umpire," and brabeuo, "to decide, arbitrate," "rule," Col. 3:15), 1 Cor. 9:24, is used metaphorically of "the reward" to be obtained hereafter by the faithful believer, Phil. 3:14; the preposition eis, "unto," indicates the position of the goal. The "prize" is not "the high calling," but will be bestowed in virtue of, and relation to, it, the heavenly calling, Heb. 3:1, which belongs to all believers and directs their minds and aspirations heavenward; for the "prize" see especially 2 Tim. 4:7,8.

<2,,725,harpagmos>
akin to harpazo, "to seize, carry off by force," is found in Phil. 2:6, "(counted it not) a prize," RV (marg., "a thing to be grasped"), AV, "(thought it not) robbery;" it may have two meanings, (a) in the Active sense, "the act of seizing, robbery," a meaning in accordance with a rule connected with its formation; (b) in the Passive sense, "a thing held as a prize." The subject is capably treated by Gifford in "The Incarnation," pp. 28,36, from which the following is quoted:

"In order to express the meaning of the clause quite clearly, a slight alteration is required in the RV, 'Counted it not a prize to be on an equality with God.' The form 'to be' is ambiguous and easily lends itself to the erroneous notion that to be on equality with God was something to be acquired in the future. The rendering 'counted it not a prize that He was on an equality with God,' is quite as accurate and more free from ambiguity. ... Assuming, as we now may, that the equality was something which Christ possessed prior to His Incarnation, and then for a time resigned we have ... to choose between two meanings of the word harpagmos (1) with the Active sense 'robbery' or 'usurpation' we get the following meaning: 'Who because He was subsisting in the essential form of God, did not regard it as any usurpation that He was on an equality of glory and majesty with God, but yet emptied Himself of that coequal glory...' (2) The Passive sense gives a different meaning to the passage: 'Who though He was subsisting in the essential form of God, yet did not regard His being on an equality of glory and majesty with God as a prize and a treasure to be held fast, but emptied himself thereof."

After reviewing the arguments pro and con Gifford takes the latter to be the right meaning, as conveying the purpose of the passage "to set forth Christ as the supreme example of humility and self-renunciation."

Note: For katabrabeuo (kata, "down," and brabeuo, see No. 1), translated "rob (you) of your prize," Col. 2:18, see BEGUILE, Note.

Probation * For PROBATION, RV in Rom. 5:4, see EXPERIENCE, No. 2

Proceed <1,,1607,ekporeuomai>
"to go forth," is translated "to proceed out of" in Matt. 4:4; 15:11, RV; 15:18; Mark 7:15, RV; 7:20, RV; 7:21; 7:23, RV; Luke 4:22; John 15:26; Eph. 4:29; Rev. 1:16, RV; 4:5; 9:17,18, RV (AV, "issued"); 11:5; 19:15, RV; 19:21, AV (RV, "came forth"); 22:1. See COME, No. 33, GO, Note (1).

<2,,1831,exerchomai>
is translated "proceed" in Matt. 15:19, AV (RV, "come forth"); John 8:42, RV, "came forth;" Jas. 3:10. The verb "to proceed" is not so suitable. See COME, No. 3.

<3,,4298,prokopto>
lit., "to cut forward (a way)," is translated "will proceed" in 2 Tim. 2:16, RV (AV, "will increase") and "shall proceed" (both versions) in 2 Tim. 3:9. See INCREASE.

<4,,4369,prostithemi>
"to put to, to add," is translated "proceeded" in Acts 12:3 (a Hebraism). See ADD, No. 2.

Proclaim <1,,2784,kerusso>
is translated "to proclaim" in the RV, for AV, "to preach," in Matt. 10:27; Luke 4:19; Acts 8:5; 9:20. See PREACH, No. 2.

<2,,2605,katangello>
"to declare, proclaim," is translated "to proclaim" in the RV, for AV, to "show," in Acts 16:17; 26:23; 1 Cor. 11:26, where the verb makes clear that the partaking of the elements at the Lord's Supper is a "proclamation" (an evangel) of the Lord's death; in Rom. 1:8, for AV, "spoken of;" in 1 Cor. 2:1, for AV, "declaring." See also PREACH, Note (2), and DECLARE, A, No. 4.

<3,,4135,plerophoreo>
"to bring in full measure" (pleres, "full," phero, "to bring"), hence, "to fulfill, accomplish," is translated "might be fully proclaimed," in 2 Tim. 4:17, RV, with kerugma, marg., "proclamation" (AV " ... known"). See ASSURE, B, No. 2, BELIEVE, C, Note (4), FULFILL, No. 6, KNOW, Note (2), PERSUADE, No. 2, Note, PROOF.

Proconsul <1,,446,anthupatos>
from anti, "instead of," and hupatos, "supreme," denotes "a consul, one acting in place of a consul, a proconsul, the governor of a senatorial province" (i.e., one which had no standing army). The "proconsuls" were of two classes, (a) exconsuls, the rulers of the provinces of Asia and Africa, who were therefore "proconsuls" (b) those who were ex-pretors or "proconsuls" of other senatorial provinces (a pretor being virtually the same as a consul). To the former belonged the "proconsuls" at Ephesus, Acts 19:38 (AV, "deputies"); to the latter, Sergius Paulus in Cyprus, Acts 13:7,8,12, and Gallio at Corinth, Acts 18:12. In the NT times Egypt was governed by a prefect. Provinces in which a standing army was kept were governed by an imperial legate (e.g., Quirinius in Syria, Luke 2:2): see GOVERNOR, A, No. 1.

Note: Anthupateo, "to be proconsul," is in some texts in Acts 18:12.

Profane (Adjective and Verb) <A-1,Adjective,952,bebelos>
primarily, "permitted to be trodden, accessible" (from baino, "to go," whence belos, "a threshold"), hence, "unhallowed, profane" (opposite to hieros, "sacred"), is used of (a) persons, 1 Tim. 1:9; Heb. 12:16; (b) things, 1 Tim. 4:7; 6:20; 2 Tim. 2:16. "The natural antagonism between the profane and the holy or divine grew into a moral antagonism. ... Accordingly bebelos is that which lacks all relationship or affinity to God" (Cremer, who compares koinos, "common," in the sense of ritual uncleanness).

<B-1,Verb,953,bebeloo>
primarily, "to cross the threshold" (akin to A, which see), hence, "to profane, pollute," occurs in Matt. 12:5; Acts 24:6 (the latter as in Acts 21:28,29: cp. DEFILE, A, No. 1, PARTITION).

Profess, Profession <A-1,Verb,1861,epangello>
"to announce, proclaim, profess," is rendered "to profess" in 1 Tim. 2:10, of godliness, and 1 Tim. 6:21, of "the knowledge ... falsely so called." See PROMISE.

<A-2,Verb,3670,homologeo>
is translated "to profess" in Matt. 7:23; Titus 1:16; in 1 Tim. 6:12, AV (RV, "confess"). See CONFESS.

<A-3,Verb,5335,phasko>
"to affirm, assert:" see AFFIRM, No. 3.

<B-1,Noun,3671,homologia>
akin to A, No. 2, "confession," is translated "profession" and "professed" in the AV only. See CONFESS.

Profit (Noun and Verb), Profitable, Profiting <A-1,Noun,5622,opheleia>
primarily denotes "assistance;" then, "advantage, benefit,;" "profit," in Rom. 3:1. See ADVANTAGE, No. 3.

<A-2,Noun,3786,ophelos>
"profit" in Jas. 2:14,16: see ADVANTAGE, No. 2.

<A-3,Noun,4851,sumpheron>
the neuter form of the present participle of sumphero (see B, No. 1), is used as a noun with the article in Heb. 12:10, "(for our) profit;" in some mss. in 1 Cor. 7:35; 10:33 (see No. 4); in 1 Cor. 12:7, preceded by pros, "with a view to, towards," translated "to profit withal," lit., "towards the profiting."

<A-4,Noun,4851,sumphoros>
akin to No. 3, an adjective, signifying "profitable, useful, expedient," is used as a noun, and found in the best texts, with the article, in 1 Cor. 7:35 (see No. 3); 1 Cor. 10:33 (1st part), the word being understood in the 2nd part.

<A-5,Noun,4297,prokope>
translated "profiting" in 1 Tim. 4:15, AV (RV, "progress"); see FURTHERANCE.

<B-1,Verb,4851,sumphero>
"to be profitable," Matt. 5:29,30; Acts 20:20: see EXPEDIENT.

<B-2,Verb,5623,opheleo>
akin to A, No. 1, is translated "to profit" in Matt. 15:5; 16:26; Mark 7:11; 8:36; Luke 9:25, RV; John 6:63; Rom. 2:25; 1 Cor. 13:3; 14:6; Gal. 5:2; Heb. 4:2; 13:9. See ADVANTAGE, BETTERED, PREVAIL.

<B-3,Verb,4298,prokopto>
is translated "I profited" in Gal. 1:14, AV. See ADVANCE.

<C-1,Adjective,5539,chresimos>
"useful" (akin to chraomai, "to use"), is translated as a noun in 2 Tim. 2:14, "to (no) profit," lit., "to (nothing) profitable."

<C-2,Adjective,2173,euchrestos>
"useful, serviceable" (eu, "well," chrestos, "serviceable," akin to chroamai, see No. 1), is used in Philem. 1:11, "profitable," in contrast to achrestos, "unprofitable" (a negative), with a delightful play upon the name "Onesimus," signifying "profitable" (from onesis, "profit"), a common name among slaves. Perhaps the prefix eu should have been brought out by some rendering like "very profitable," "very serviceable," the suggestion being that whereas the runaway slave had done great disservice to Philemon, now after his conversion, in devotedly serving the Apostle in his confinement, he had thereby already become particularly serviceable to Philemon himself, considering that the latter would have most willingly rendered service to Paul, had it been possible. Onesimus, who had belied his name, was now true to it on behalf of his erstwhile master, who also owed his conversion to the Apostle.

It is translated "meet for (the master's) use" in 2 Tim. 2:21; "useful" in 2 Tim. 4:11, RV (AV, "profitable"). See USEFUL. In the Sept., Prov. 31:13.

<C-3,Adjective,5624,ophelimos>
"useful, profitable" (akin to B. No. 2), is translated "profitable" in 1 Tim. 4:8, both times in the RV (AV, "profiteth" in the 1st part), of physical exercise, and of godliness; in 2 Tim. 3:16 of the God-breathed Scriptures; in Titus 3:8, of maintaining good works.

Progress <1,,4297,prokope>
is translated "progress" in Phil. 1:12,25; 1 Tim. 4:15: see FURTHERANCE.

Prolong <1,,3905,parateino>
"to stretch out along" (para, "along," teino, "to stretch"), is translated "prolonged" in Acts 20:7, RV, of Paul's discourse: see CONTINUE, Note (1).

Promise (Noun and Verb) <A-1,Noun,1860,epangelia>
primarily a law term, denoting "a summons" (epi, "upon," angello, "to proclaim, announce"), also meant "an undertaking to do or give something, a promise." Except in Acts 23:21 it is used only of the "promises" of God. It frequently stands for the thing "promised," and so signifies a gift graciously bestowed, not a pledge secured by negotiation; thus, in Gal. 3:14, "the promise of the Spirit" denotes "the promised Spirit:" cp. Luke 24:49; Acts 2:33; Eph. 1:13; so in Heb. 9:15, "the promise of the eternal inheritance" is "the promised eternal inheritance." On the other hand, in Acts 1:4, "the promise of the Father," is the "promise" made by the Father.

In Gal. 3:16, the plural "promises" is used because the one "promise" to Abraham was variously repeated (Gen. 12:1-3; 13:14-17; 15:18; 17:1-14; 22:15-18), and because it contained the germ of all subsequent "promises;" cp. Rom. 9:4; Heb. 6:12; 7:6; 8:6; 11:17. Gal. 3 is occupied with showing that the "promise" was conditional upon faith and not upon the fulfillment of the Law. The Law was later than, and inferior to, the "promise," and did not annul it, Gal. 3:21; cp. Gal. 4:23,28. Again, in Eph. 2:12, "the covenants of the promise" does not indicate different covenants, but a covenant often renewed, all centering in Christ as the "promised" Messiah-Redeemer, and comprising the blessings to be bestowed through Him.

In 2 Cor. 1:20 the plural is used of every "promise" made by God: cp. Heb. 11:33; in Heb. 7:6, of special "promises" mentioned. For other applications of the word, see e.g., Eph. 6:2; 1 Tim. 4:8; 2 Tim. 1:1; Heb. 4:1; 2 Pet. 3:4,9; in 1 John 1:5 some mss. have this word, instead of angelia, "message."

The occurrences of the word in relation to Christ and what centers in Him, may be arranged under the headings (1) the contents of the "promise," e.g., Acts 26:6; Rom. 4:20; 1 John 2:25; (2) the heirs, e.g., Rom. 9:8; 15:8; Gal. 3:29; Heb. 11:9; (3) the conditions, e.g., Rom. 4:13,14; Gal. 3:14-22; Heb. 10:36.

<A-2,Noun,1862,epangelma>
denotes "a promise made," 2 Pet. 1:4; 3:13.

<B-1,Verb,1861,epangello>
"to announce, proclaim," has in the NT the two meanings "to profess" and "to promise," each used in the Middle Voice; "to promise" (a) of "promises" of God, Acts 7:5; Rom. 4:21; in Gal. 3:19, Passive Voice; Titus 1:2; Heb. 6:13; 10:23; 11:11; 12:26; Jas. 1:12; 2:5; 1 John 2:25; (b) made by men, Mark 14:11; 2 Pet. 2:19. See PROFESS.

<B-2,Verb,4279,proepangello>
in the Middle Voice, "to promise before" pro, and No. 1), occurs in Rom. 1:2; 2 Cor. 9:5. See AFOREPROMISED.

<B-3,Verb,3670,homologeo>
"to agree, confess," signifies "to promise" in Matt. 14:7. See CONFESS.

Note: For exomologeo in Luke 22:6, see CONSENT, No. 1.

Pronounce <1,,3004,lego>
"to say, declare," is rendered "pronounceth (blessing)" in Rom. 4:6, RV, which necessarily repeats the verb in ver. 9 (it is absent from the original), for AV, "cometh" (italicized). See ASK, A, No. 6, DESCRIBE, No. 2, SAY.

Proof <1,,1382,dokime>
see EXPERIENCE, No. 2.

<2,,1383,dokimion>
"a test, a proof," is rendered "proof" in Jas. 1:3, RV (AV, "trying"); it is regarded by some as equivalent to dokimeion, "a crucible, a test;" it is the neuter form of the adjective dokimios, used as a noun, which has been taken to denote the means by which a man is tested and "proved" (Mayor), in the same sense as dokime (No. 1) in 2 Cor. 8:2; the same phrase is used in 1 Pet. 1:7, RV, "the proof (of your faith)," AV, "the trial;" where the meaning probably is "that which is approved [i.e., as genuine] in your faith;" this interpretation, which was suggested by Hort, and may hold good for Jas. 1:3, has been confirmed from the papyri by Deissmann (Bible Studies, p. 259ff.). Moulton and Milligan (Vocab.) give additional instances.

<3,,1732,endeixis>
see DECLARE, B. Cp. the synonymous word endeigma, "a token," 2 Thess. 1:5, which refers rather to the thing "proved," while endeixis points to the act of "proving."

<4,,5039,tekmerion>
"a sure sign, a positive proof" (from tekmar, "a mark, sign"), occurs in Acts 1:3, RV, "proofs" (AV, "infallible proofs;" a "proof" does not require to be described as infallible, the adjective is superfluous).

Note: For the AV in 2 Tim. 4:5, "make full proof," RV, "fulfill" (plerophoreo), see FULFILL.

Proper <1,,791,asteios>
is translated "proper" in Heb. 11:23, RV, "goodly:" see BEAUTIFUL, No. 2.

<2,,2398,idios>
"one's own," is found in some mss. in Acts 1:19, AV, "proper;" in 1 Cor. 7:7, RV, "own" (AV, "proper"); in Jude 1:6, RV, "their proper (habitation)," AV, "their own."

Prophecy, Prophesy, Prophesying <A-1,Noun,4394,propheteia>
signifies "the speaking forth of the mind and counsel of God" (pro, "forth," phemi, "to speak:" see PROPHET); in the NT it is used (a) of the gift, e.g., Rom. 12:6; 1 Cor. 12:10; 13:2; (b) either of the exercise of the gift or of that which is "prophesied," e.g., Matt. 13:14; 1 Cor. 13:8; 14:6,22; 1 Thess. 5:20, "prophesying (s);" 1 Tim. 1:18; 4:14; 2 Pet. 1:20,21; Rev. 1:3; 11:6; 19:10; 22:7,10,18,19.

"Though much of OT prophecy was purely predictive, see Micah 5:2, e.g., and cp. John 11:51, prophecy is not necessarily, nor even primarily, fore-telling. It is the declaration of that which cannot be known by natural means, Matt. 26:68, it is the forth-telling of the will of God, whether with reference to the past, the present, or the future, see Gen. 20:7; Deut. 18:18; Rev. 10:11; 11:3. ...

"In such passages as 1 Cor. 12:28; Eph. 2:20, the 'prophets' are placed after the 'Apostles,' since not the prophets of Israel are intended, but the 'gifts' of the ascended Lord, Eph. 4:8,11; cp. Acts 13:1; ...; the purpose of their ministry was to edify, to comfort, and to encourage the believers, 1 Cor. 14:3, while its effect upon unbelievers was to show that the secrets of a man's heart are known to God, to convict of sin, and to constrain to worship, 1 Cor. 14:24,25.

"With the completion of the canon of Scripture prophecy apparently passed away, 1 Cor. 13:8,9. In his measure the teacher has taken the place of the prophet, cp. the significant change in 2 Pet. 2:1. The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures." * [* From Notes on Thessalonians by Hogg and Vine, pp. 196,197.]

<B-1,Adjective,4397,prophetikos>
"of or relating to prophecy," or "proceeding from a prophet, prophetic," is used of the OT Scriptures, Rom. 16:26, "of the prophets," lit., "(by) prophetic (Scriptures);" 2 Pet. 1:19, "the word of prophecy (made more sure)," i.e., confirmed by the person and work of Christ (AV, "a more sure, etc."), lit., "the prophetic word."

<C-1,Verb,4395,propheteuo>
"to be a prophet, to prophesy," is used (a) with the primary meaning of telling forth the Divine counsels, e.g., Matt. 7:22; 26:68; 1 Cor. 11:4,5; 13:9; 14:1,3-5,24,31,39; Rev. 11:3; (b) of foretelling the future, e.g., Matt. 15:7; John 11:51; 1 Pet. 1:10; Jude 14.

Prophet <1,,4396,prophetes>
"one who speaks forth or openly" (see PROPHECY, A), "a proclaimer of a divine message," denoted among the Greeks an interpreter of the oracles of the gods. In the Sept. it is the translation of the word roeh, "a seer;" 1 Sam. 9:9, indicating that the "prophet" was one who had immediate intercourse with God. It also translates the word nabhi, meaning "either one in whom the message from God springs forth" or "one to whom anything is secretly communicated." Hence, in general, "the prophet" was one upon whom the Spirit of God rested, Num. 11:17-29, one, to whom and through whom God speaks, Num. 12:2; Amos 3:7,8. In the case of the OT prophets their messages were very largely the proclamation of the Divine purposes of salvation and glory to be accomplished in the future; the "prophesying" of the NT "prophets" was both a preaching of the Divine counsels of grace already accomplished and the foretelling of the purposes of God in the future.

In the NT the word is used (a) of "the OT prophets," e.g., Matt. 5:12; Mark 6:15; Luke 4:27; John 8:52; Rom. 11:3; (b) of "prophets in general," e.g., Matt. 10:41; 21:46; Mark 6:4; (c) of "John the Baptist," Matt. 21:26; Luke 1:76; (d) of "prophets in the churches," e.g., Acts 13:1; 15:32; 21:10; 1 Cor. 12:28,29; 14:29,32,37; Eph. 2:20; 3:5; 4:11; (e) of "Christ, as the aforepromised Prophet," e.g., John 1:21; 6:14; 7:40; Acts 3:22; 7:37, or, without the article, and, without reference to the Old Testament, Mark 6:15, Luke 7:16; in Luke 24:19 it is used with aner, "a man;" John 4:19; 9:17; (f) of "two witnesses" yet to be raised up for special purposes, Rev. 11:10,18; (g) of "the Cretan poet Epimenides," Titus 1:12; (h) by metonymy, of "the writings of prophets," e.g., Luke 24:27; Acts 8:28.

<2,,5578,pseudoprophetes>
"a false prophet," is used of such (a) in OT times, Luke 6:26; 2 Pet. 2:1; (b) in the present period since Pentecost, Matt. 7:15; 24:11,24; Mark 13:22; Acts 13:6; 1 John 4:1; (c) with reference to a false "prophet" destined to arise as the supporter of the "Beast" at the close of this age, Rev. 16:13; 19:20; 20:10 (himself described as "another beast," Rev. 13:11).

Prophetess <1,,4398,prophetis>
the feminine of prophetes (see above), is used of Anna, Luke 2:36; of the self-assumed title of "the woman Jezebel" in Rev. 2:20.

Propitiation <A-1,Verb,2433,hilaskomai>
was used amongst the Greeks with the significance "to make the gods propitious, to appease, propitiate," inasmuch as their good will was not conceived as their natural attitude, but something to be earned first. This use of the word is foreign to the Greek Bible, with respect to God, whether in the Sept. or in the NT. It is never used of any act whereby man brings God into a favorable attude or gracious disposition. It is God who is "propitiated" by the vindication of His holy and righteous character, whereby, through the provision He has made in the vicarious and expiatory sacrifice of Christ, He has so dealt with sin that He can show mercy to the believing sinner in the removal of his guilt and the remission of his sins.

Thus in Luke 18:13 it signifies "to be propitious" or "merciful to" (with the person as the object of the verb), and in Heb. 2:17 "to expiate, to make propitiation for" (the object of the verb being sins); here the RV, "to make propitiation" is an important correction of the AV, "to make reconciliation." Through the "propitiation" sacrifice of Christ, he who believes upon Him is by God's own act delivered from justly deserved wrath, and comes under the covenant of grace. Never is God said to be reconciled, a fact itself indicative that the enmity exists on man's part alone, and that it is man who needs to be reconciled to God, and not God to man. God is always the same and, since He is Himself immutable, His relative attitude does change towards those who change. He can act differently towards those who come to Him by faith, and solely on the ground of the "propitiatory" sacrifice of Christ, not because He has changed, but because He ever acts according to His unchanging righteousness.

The expiatory work of the Cross is therefore the means whereby the barrier which sin interposes between God and man is broken down. By the giving up of His sinless life sacrifically, Christ annuls the power of sin to separate between God and the believer.

In the OT the Hebrew verb kaphar is connected with kopher, "a covering" (see MERCY SEAT), and is used in connection with the burnt offering, e.g., Lev. 1:4; 14:20; 16:24, the guilt offering e.g., Lev. 5:16,18, the sin offering, e.g., Lev. 4:20,26,31,35, the sin offering and burnt offering together, e.g., Lev. 5:10; 9:7, the meal offering and peace offering, e.g., Ezek. 45:15,17, as well as in other respects. It is used of the ram offered at the consecration of the high priest, Ex. 29:33, and of the blood which God gave upon the altar to make "propitiation" for the souls of the people, and that because "the life of the flesh is in the blood," Lev. 17:11, and "it is the blood that maketh atonement by reason of the life" (RV). Man has forfeited his life on account of sin and God has provided the one and only way whereby eternal life could be bestowed, namely, by the voluntary laying down of His life by His Son, under Divine retribution. Of this the former sacrifices appointed by God were foreshadowings.

<B-1,Noun,2435,hilasterion>
akin to A, is regarded as the neuter of an adjective signifying "propitiatory." In the Sept. it is used adjectivelly in connection with epithema, "a cover," in Exod. 25:17; 37:6, of the lid of the ark (see MERCY SEAT), but it is used as a noun (without epithema), of locality, in Exod. 25:18-22; 31:7; 35:12; 37:7,8,9; Lev. 16:2,13-15; Num. 7:89, and this is its use in Heb. 9:5.

Elsewhere in the NT it occurs in Rom. 3:25, where it is used of Christ Himself; the RV text and punctuation in this verse are important: "whom God set forth to be a propitiation, through faith, by His blood." The phrase "by His blood" is to be taken in immediate connection with "propitiation." Christ, through His expiatory death, is the Personal means by whom God shows the mercy of His justifying grace to the sinner who believes. His "blood" stands for the voluntary giving up of His life, by the shedding of His blood in expiatory sacrifice, under Divine judgment righteously due to us as sinners, faith being the sole condition on man's part.

Note: "By metonymy, 'blood' is sometimes put for 'death,' inasmuch as, blood being essential to life, Lev. 17:11, when the blood is shed life is given up, that is, death takes place. The fundamental principle on which God deals with sinners is expressed in the words 'apart from shedding of blood,' i.e., unless a death takes place, 'there is no remission' of sins, Heb. 9:22.

"But whereas the essential of the type lay in the fact that blood was shed, the essential of the antitype lies in this, that the blood shed was that of Christ. Hence, in connection with Jewish sacrifices, 'the blood' is mentioned without reference to the victim from which it flowed, but in connection with the great antitypical sacrifice of the NT the words 'the blood' never stand alone; the One Who shed the blood is invariably specified, for it is the Person that gives value to the work; the saving efficacy of the Death depends entirely upon the fact that He Who died was the Son of God." * [* From Notes on Thessalonians by Hogg and Vine, p. 168.]

<B-2,Noun,2434,hilasmos>
akin to hileos ("merciful, propitious"), signifies "an expiation, a means whereby sin is covered and remitted." It is used in the NT of Christ Himself as "the propitiation," in 1 John 2:2; 4:10, signifying that He Himself, through the expiatory sacrifice of His Death, is the Personal means by whom God shows mercy to the sinner who believes on Christ as the One thus provided. In the former passage He is described as "the propitiation for our sins; and not for ours only, but also for the whole world." The italicized addition in the AV, "the sins of," gives a wrong interpretation. What is indicated is that provision is made for the whole world, so that no one is, by Divine predetermination, excluded from the scope of God's mercy; the efficacy of the "propitiation," however, is made actual for those who believe. In 1 John 4:10, the fact that God "sent His Son to be the propitiation for our sins," is shown to be the great expression of God's love toward man, and the reason why Christians should love one another. In the Sept., Lev. 25:9; Num. 5:8; 1 Chron. 28:20; Ps. 130:4; Ezek. 44:27; Amos 8:14.

Proportion <1,,356,analogia>
Cp. Eng., "analogy," signified in classical Greek "the right relation, the concidence or agreement existing or demanded according to the standard of the several relations, not agreement as equality" (Cremer). It is used in Rom. 12:6, where "let us prophesy according to the proportion of our faith," RV, recalls ver. 3. It is a warning against going beyond what God has given and faith receives. This meaning, rather than the other rendering, "according to the analogy of the faith," is in keeping with the context. The word analogia is not to be rendered literally. "Proportion" here represents its true meaning. The fact that there is a definite article before "faith" in the original does not necessarily afford an intimation that the faith, the body of Christian doctrine, is here in view. The presence of the definite article is due to the fact that faith is an abstract noun. The meaning "the faith" is not relevant to the context.

Proselyte <1,,4339,proselutos>
akin to proserchomai, "to come to," primarily signifies "one who has arrived, a stranger;" in the NT it is used of converts to Judaism, or foreign converts to the Jewish religion, Matt. 23:15; Acts 2:10; 6:5; 13:43. There seems to be no connection necessarily with Palestine, for in Acts 2:10; 13:43 it is used of those who lived abroad. Cp. the Sept., e.g., in Exod. 22:21; 23:9; Deut. 10:19, of the "stranger" living among the children of Israel.

Prosper <1,,2137,euodoo>
"to help on one's way" (eu, "well," hodos, "a way or journey"), is used in the Passive Voice signifying "to have a prosperous journey," Rom. 1:10; metaphorically, "to prosper, be prospered," 1 Cor. 16:2, RV, "(as) he may prosper," AV, "(as God) hath prospered (him)," lit., "in whatever he may be prospered," i.e., in material things; the continuous tense suggests the successive circumstances of varying prosperity as week follows week; in 3 John 1:2, of the "prosperity" of physical and spiritual health.

Protest * Note: In 1 Cor. 15:31, "I protest by" is a rendering of ne, a particle of strong affirmation used in oaths. In the Sept., Gen. 42:15,16.

Proud <1,,5244,huperephanos>
signifies "showing oneself above others, preeminent" (huper, "above," phainomai, "to appear, be manifest"); it is always used in Scripture in the bad sense of "arrogant, disdainful, proud," Luke 1:51; Rom. 1:30; 2 Tim. 3:2; Jas. 4:6; 1 Pet. 5:5.

Note: For the AV renderings of the verb tuphoo, in 1 Tim. 3:6; 6:4; 2 Tim. 3:4, see HIGHMINDED.

Prove <A-1,Verb,1381,dokimazo>
"to test, prove," with the expectation of approving, is translated "to prove" in Luke 14:19; Rom. 12:2; 1 Cor. 3:13, RV (AV, "shall try"); 11:28, RV (AV, "examine"); 2 Cor. 8:8, 22; 13:5; Gal. 6:4; Eph. 5:10; 1 Thess. 2:4 (2nd part), RV (AV, "trieth"); 5:21; 1 Tim. 3:10; in some mss. Heb. 3:9 (the most authentic have the noun dokimasia, "a proving"); 1 Pet. 1:7, RV (AV, "tried"); 1 John 4:1, RV (AV, "try"). See APPROVE.

<A-2,Verb,584,apodeiknumi>
"to show forth," signifies "to prove" in Acts 25:7. See APPROVE, No. 3.

<A-3,Verb,3936,paristemi>
"to present," signifies "to prove" in Acts 24:13. See COMMEND, No. 4.

<A-4,Verb,3985,peirazo>
"to try," either in the sense of attempting, e.g., Acts 16:7, or of testing, is rendered "to prove" in John 6:6. See EXAMINE, TEMPT.

<A-5,Verb,4822,sumbibazo>
"to join together," signifies "to prove" in Acts 9:22. See COMPACTED, No. 2.

<A-6,Verb,4921,sunistemi | sunistano> "to commend, to prove," is translated "I prove (myself a transgressor)" in Gal. 2:18 (AV, "I make"). See COMMEND.

<B-1,Noun,3986,peirasmos>
(a) "a trying, testing," (b) "a temptation," is used in sense (a) in 1 Pet. 4:12, with the preposition pros, "towards" or "with a view to," RV, "to prove" (AV, "to try"), lit., "for a testing." See TEMPTATION.

Notes: (1) In Luke 10:36, RV, ginomai, "to become, come to be," is translated "proved (neighbor)," AV, "was...;" so in Heb. 2:2. (2) In Rom. 3:9, AV, proatitiaomai, "to accuse beforehand," is translated "we have before proved" (marg., "charged"); for the RV, see CHARGE, C, No. 9.

Proverb * For PROVERB see PARABLE, No. 2

Provide, Providence, Provision <A-1,Verb,2090,hetoimazo>
"to prepare," is translated "hast provided" in Luke 12:20, AV. See PREPARE.

<A-2,Verb,2932,ktaomai>
"to get, to gain," is rendered "provide" in Matt. 10:9. See OBTAIN, POSSESS.

<A-3,Verb,3936,paristemi>
"to present," signifies "to provide" in Acts 23:24. See COMMAND, PROVE, No. 3.

<A-4,Verb,4265,problepo>
"to foresee," is translated "having provided" in Heb. 11:40. See FORESEE.

<A-5,Verb,4306,pronoeo>
"to take thought for, provide," is translated "provide ... for" in 1 Tim. 5:8; in Rom. 12:17; 2 Cor. 8:21, RV, to take thought for (AV, "to provide").

Note: In Luke 12:33, AV, poieo, "to make" (RV), is translated "provide."

<B-1,Noun,4307,pronoia>
"forethought" (pro, "before," noeo, "to think"), is translated "providence" in Acts 24:2; "provision" in Rom. 13:14.

Province <1,,1885,eparcheia[-ia]>
was a technical term for the administrative divisions of the Roman Empire. The original meaning was the district within which a magistrate, whether consul or pretor, exercised supreme authority. The word provincia acquired its later meaning when Sardinia and Sicily were added to the Roman territories, 227 B.C. On the establishment of the empire the proconsular power over all "provinces" was vested in the emperor. Two "provinces," Asia and Africa, were consular, i.e., held by ex-consuls; the rest were praetorian. Certain small "provinces," e.g. Judea and Cappadocia, were governed by procurators. They were usually districts recently added to the empire and not thoroughly Romanized. Judea was so governed in the intervals between the rule of native kings; ultimately it was incorporated in the "province" of Syria. The "province" mentioned in Acts 23:34; 25:1 was assigned to the jurisdiction of an eparchos, "a prefect or governor" (cp. GOVERNOR, POCONSUL). In the Sept., Esth. 4:11.

<2,,2583,kanon>
originally denoted "a straight rod," used as a ruler or measuring instrument, or, in rare instances, "the beam of a balance," the secondary notion being either (a) of keeping anything straight, as of a rod used in weaving, or (b) of testing straightness, as a carpenter's rule; hence its metaphorical use to express what serves "to measure or determine" anything. By a common transition in the meaning of words, "that which measures," was used for "what was measured;" thus a certain space at Olympia was called a kanon. So in music, a canon is a composition in which a given melody is the model for the formation of all the parts. In general the word thus came to serve for anything regulating the actions of men, as a standard or principle. In Gal. 6:16, those who "walk by this rule (kanon)" are those who make what is stated in Gal. 6:14,15 their guiding line in the matter of salvation through faith in Christ alone, apart from works, whether following the principle themselves or teaching it to others. In 2 Cor. 10:13,15,16, it is translated "province," RV (AV, "rule" and "line of things;" marg., "line;" RV marg., "limit" or "measuring rod.") Here it signifies the limits of the responsibility in gospel service as measured and appointed by God.

Proving * For PROVING (elenchos) see REPROOF, A