Believers Bible Dictionary

Believer’s Bible Dictionary
Copyright 2015 by David Cloud

This edition - September 2020
ISBN 978-1-58318-192-8
Published by Way of Life Literature

P.O. Box 610368, Port Huron, MI 48061
866-295-4143 (toll free) • [email protected]
http://www.wayoflife.org
Canada: Bethel Baptist Church,

4212 Campbell St. N., London, Ont. N6P 1A6
519-652-2619
Contents
- A - ..............................................................................9
- B - ............................................................................31
- C - ............................................................................49
-D- .............................................................................86
-E- ............................................................................100
-F- ............................................................................123
-G- ...........................................................................136
-H- ...........................................................................155
-I- .............................................................................180
-J- .............................................................................193
-K-............................................................................211
-L- ............................................................................215
-M-...........................................................................231
-N- ...........................................................................254
-O- ...........................................................................259
-P- ............................................................................266
-Q- ...........................................................................298
-R- ............................................................................299
-S- ............................................................................319
-T- ............................................................................367
-U- ...........................................................................389
-V- ............................................................................395
-W-...........................................................................400
-X- ............................................................................420
-Y- ............................................................................421
-Z- ............................................................................421
Why You Need the Believer’s
Bible Dictionary
The Believer’s Bible Dictionary is the Bible dictionary part of the Way of Life
Encyclopedia of the Bible & Christianity. It is based upon the King James Bible
and is written from a dispensational, Baptist perspective. The studies are
thorough, practical, devotional, and designed to be used by preachers, teachers,
and homeschoolers. (The Way of Life Encyclopedia is three times larger than the
Believer’s Bible Dictionary and deals with a much wider variety of material, such
as Bible Prophecy, Cults, Denominations, Church History, and Bible Texts and
Versions.)
We make no apology for believing that the Bible is the divinely-inspired Word of
God in every detail and that the King James Version is an accurate translation of
the preserved Word of God, which is the Greek Received and Hebrew Masoretic
texts. In an hour in which the black and white of truth and error is exchanged for
the gray of uncertainty and relativism, it is our desire that the reader not find the
slightest hint of doubt in this volume.
There are eight reasons why you need this Bible dictionary:
1. You need it to understand the Bible. The first requirement for understanding
the Bible is to understand its words. An effectual Bible student must have a good
dictionary handy and must take the time to look up every word he doesn’t
understand. During a recent conference, I asked people to raise their hands if they
knew the meaning of the word “mystery” in the Bible, and only a few people
could raise their hands.
2. You need it to understand out-of-use words and phrases from the King
James Bible, such as Abusers of Themselves with Mankind, Blood Guiltiness,
Conversation, Die the Death, Nephew, Set Them At One, Superfluity of
Naughtiness, Taken with the Manner.
3. You need it to do topical studies. The student can study the full range of a
Bible doctrine by following the suggested cross references from entry to entry.
For example, consider the cross references listed after the entry on SIN -- Adam,
Carnal, Concupiscence, Fall, Fault, Filthiness, Flesh, Froward, Gospel, Grace,
Heart, Impenitence, Impudent, Iniquity, Jesting, Natural Man, Old Man, Perverse,
Presumptuous, Pride, Rebellion, Repentance, Stiffhearted, Stubborn,
Transgression, Trespass, Unclean, Ungodly, Superfluity of Naughtiness,
Unrighteous, Vile, Winketh, World.
4. You need it to study issues relating to morality and practical Christian
living, such as Adultery, Capital Punishment, Child Training, Cremation,
Dancing, Divorce, Home, Homosexuality, Modesty, Pacifism, Polygamy, Wine.
5. You need it to study Old Testament types of Christ, such as Ark, Day of
Atonement, Boaz, Brass Serpent, Cain, Candlestick, Coat, High Priest, Joseph,
Melchizedek, Offerings, Passover, Tabernacle.
Way of Life Literature 5
6. You need it to find the meaning of Bible customs and ancient culture, such
as Agriculture, Calendar, Camel, Cosmetics, Idolatry, Military, Money, Music,
Olive, Phylactery, Weights and Measures, Witchcraft.
7. You need it to study Bible places and geography, such as Assyria, Babylon,
Caesarea, Ephesus, Euphrates, Hazor, Jordan River, Merom.
8. You need it to study proper names in the Bible. An extensive list of Bible
names is included with definitions and key references. (Examples are Aaron,
Benjamin, Cain, Gamaliel, Joshua, Lot, Mesopotamia.)
9. You need it for preaching and teaching. The doctrinal material in this
dictionary is presented in a practical manner with outlines that can be used for
teaching and preaching. They can be used in the pulpit, Sunday Schools, Bible
Colleges and Institutes, home schools, family devotions, prisons and jails, nursing
homes, etc. (Consider, for example, the outline for the study on ANGELS: I. Do
Angels Exist? II. What is the Origin of Angels? III. Divisions of Angels into
Good and Evil. IV. What Are Angels Like? V. How Many Angels Are There? VI.
What Do Angels Do? VII. What Can Christians Learn from Angels? VIII. The
Angels Associated with the Seven Churches in Revelation 2-3.
Abbreviations
Biblical Books
Ge. Genesis Na. Naham

Ex. Exodus Hab. Habakkuk
Le. Leviticus Zep. Zephaniah
Nu. Numbers Hag. Haggai
De. Deuteronomy Ze. Zechariah
Jos. Joshua Mal. Malachi
Ju. Judges Mt. Matthew
Ru. Ruth Mk. Mark
1 Sa. 1 Samuel Lk. Luke
2 Sa. 2 Samuel Joh. John
1 Ki. 1 Kings Ac. Acts
2 Ki. 2 Kings Ro. Romans
1 Ch. 1 Chronicles 1 Co. 1 Corinthians
2 Ch. 2 Chronicles 2 Co. 2 Corinthians
Ezr. Ezra Ga. Galatians
Ne. Nehemiah Ep. Ephesians
Es. Esther Ph. Philippians
Job Job Col. Colossians
Ps. Psalms 1 Th. 1 Thessalonians
Pr. Proverbs 2 Th. 2 Thessalonians
Ec. Ecclesiastes 1 Ti. 1 Timothy
Song Song of Solomon 2 Ti. 2 Timothy
Isa. Isaiah Tit. Titus
Je. Jeremiah Phile. Philemon
La. Lamentations He. Hebrews
Eze. Ezekiel Ja. James
Da. Daniel 1 Pe. 1 Peter
Ho. Hosea 2 Pe. 2 Peter
Joel Joel 1 Joh. 1 John
Am. Amos 2 Joh. 2 John
Ob. Obadiah 3 Joh. 3 John
Jon. Jonah Jude Jude
Mi. Micah Re. Revelation
Books Cited
The following volumes have been referenced often in this dictionary.
(20TH-CENTURY)—Douglas, J.D., ed. New 20th-Century Encyclopedia of
Religious Knowledge. 2nd ed. Grand Rapids: Baker Book House, 1991.
(ANALYTICAL)—The New Analytical Bible and Dictionary of the Bible.
Chicago: John A. Dickson Publishing Co., 1973.
(BARNES)—Barnes, Albert, Notes on the Old and New Testament. Grand
Rapids: Baker Book House, reprinted from the 1884-5 edition published by
Blackie & Sons.
(BERRY)—Berry, George Ricker. Interlinear Greek-English New Testament.
Grand Rapids: Baker Book House, 1981.
(CLOW)—Clow, W.M. The Book of Bible Knowledge. Iowa Falls, Iowa: World
Bible Publishers, nd.
(COMPACT)—New Compact Bible Dictionary. Grand Rapids: Zondervan
Publishing Company, 1973.
(CONCISE)—Concise Bible Dictionary. Facsimile. Addison: Bible Truth
Publishers.
(CRUDEN’S)—Eadie, John. ed. Cruden’s Concordance to the Bible.
Gordonsville: Dugan Publishers, 1985.
(DUGAN)—Dugan’s Topical Reference Bible. Gordonsville, Tenn.: Dugan
Publishers, 1985.
(FAMOUS)—Thompson, David W. A Dictionary of Famous Places. Nashville:
Abingdon Press, 1965.
(HANDBOOK)—Mead, Frank S. Handbook of Denominations in the United
States. 9th ed. Nashville: Abingdon Press, 1990.
(HODGKIN)—Hodgkin, A.A. Christ in All the Scriptures. Grand Rapids: Baker
Book House, 1976.
(INTERLINEAR)—Green, Jay P. ed. The Interlinear Bible. Grand Rapids: Baker
Book House, 1983.
(JACKSON)—Jackson, Bill. Christian’s Guide to Roman Catholicism.
Louisville: Colonial Baptist Press, 1988.
(MACLAREN)—Maclaren, Alexander. Expositions of Holy Scripture. Grand
Rapids: Baker Book House, reprint, nd.
(MATTHEW HENRY)—Henry, Matthew. Matthew Henry’s Commentary on the
Whole Bible. 1706 Facsimile. McLean: MacDonald Publishing Company.
(NEWS)—Otten, Herman. ed. Christian News Encyclopedia. Washington:
Missourian Publishing Company, 1982.
8 Believer’s Bible Dictionary
(PENTECOSTAL)—Burgess, Stanley and Gary McGee. Dictionary of

Pentecostal and Charismatic Movements. Grand Rapids: Zondervan Publishing
House, 1988.
(PEOPLE’S)—The People’s Bible Encyclopedia. Chicago: The People’s
Publication Society, 1910.
(PICTORIAL)—Tenney, Merrill, ed. The Zondervan Pictorial Encyclopedia of
the Bible. Grand Rapids: Zondervan Publishing House, 1978.
(REVELL)—The Revell Bible Dictionary. New York: Wynwood Press, 1990.
(RWP)--Robertson’s Word Pictures.
(SCOFIELD)—Scofield, C.I., ed. The Scofield Study Bible. New York: Oxford
University Press, 1909.
(SCOTT)—Scott, Walter. Bible Handbook. London: G. Morrish, nd.
(SMITH)—Smith, William, ed. A Dictionary of the Bible. World Bible
Publishers, nd.
(STRONG)—Strong, James. Strong’s Exhaustive Concordance. Grand Rapids:
Baker Book House, 1984.
(POTTS)—Potts, Cyrus A. Dictionary of Bible Proper Names. Addison, Il.: Bible
Truth Publishers, 1981.
(TOPICAL)—Hitchcock, Roswell D. et al. The Topical Reference Bible.
Gordonsville: Dugan Publishers, 1985.
(TREASURY)—Torrey, R.A., ed. The Treasury of Scripture Knowledge. 27th ed.
Westwood: Fleming H. Revell Company, nd.
(VINE)—Vine, W.E., et al. An Expository Dictionary of Biblical Words.
Nashville: Thomas Nelson Publishers, 1985.
(WEBSTER)—Webster, Noah. American Dictionary of the English Language.
1828 Facsimile. San Francisco: Foundation for American Christian Education,
1983.
(WILLMINGTON)—Willmington, H.L. Willmington’s Guide to the Bible.
Wheaton: Tyndale House, 1984.
(WORD STUDIES)—Wilson, William. Old Testament Word Studies. Grand
Rapids: Kregel Publications, 1980.
(YOUNG)—Young, Robert. Analytical Concordance to the Holy Bible (Robert
Young)
(ZODHIATES)—Zodhiates, Spiros. Hebrew-Greek Key Study Bible.
Chattanooga: AMG Publishers, 1985.
-A-
AARON (enlightened). The older son of Amram and Jochabed, of the tribe of
Levi. He was born during the captivity in Egypt (Ex. 6:16-27). His younger
brother was Moses; his sister, Miriam (Nu. 26:59). Aaron was appointed by God
to be the spokesman for Moses (Ex. 4:14-16; 7:19; 17:9-13). While Moses was on
Mt. Sinai, Aaron made a golden calf for the people to worship (Ex. 32:2-5). Later
he was made the first high priest of the nation Israel and served in that office until
he died at the age of 123 (Nu. 20:23-28; 33:39). [See also High Priest.]
AARON’S ROD. The staff carried by Aaron. It was used to witness of God’s
power before Pharaoh (Ex. 7:9-12, 15). In the wilderness it budded as a sign to
rebellious Israel of God’s approval upon Aaron and Moses (Nu. 17:1-10). It was
placed in the ark of the covenant (He. 9:4).
AB (a father). Fifth month of the Jewish sacred calendar, corresponding to parts
of July and August (Ezr. 7:9). The hot season (Potts). [See Calendar.]
ABADDON (complete destruction). The angel of the bottomless pit (Re. 9:11).
ABASE. (1) Lowly; humble (2 Sa. 6:22; 2 Co. 10:1). (2) Inferior; dishonorable
(Job 30:8; Ac. 17:5). (3) The opposite of nobility; lowly in social standing (1 Co.
1:28). This Greek word (agenes) is defined by Strong as “without kin, i.e. (of
unknown descent, and by implication) ignoble.” [See Humble, Pride.]
ABATE. To lower, depress, diminish, weaken the force of anything (Le. 27:18).
ABBA (father, daddy, an endearing family term). The Lord Jesus called God the
Father “Abba” (Mk. 14:36). True Christians also can call God “Abba” because of
our family relationship through Jesus Christ (Ro. 8:15; Ga. 4:6). [See Adoption.]
ABEDNEGO (servant of expedition, servant of light). The Babylonian name
given to one of Daniel’s friends who was put in the fiery furnace (Da. 1:7;
3:12-30). His Hebrew name was Azariah, meaning “God has helped.”
ABEL (breath). The second child of Adam and Eve. Abel was killed by his
brother Cain (Ge. 4:1-10). Abel’s offering was accepted by God (He. 11:4). Abel
was a prophet (Lk. 11:50; 1:70; Ac. 3:21), which tells us that he received
revelation from God. Ever since the Fall, God has been speaking to mankind
about salvation because He is not willing that any perish (1 Ti. 2:3-5; 2 Pe. 3:9).
(1) Abel followed God’s Word rather than his own thinking. (2) Abel approached
God through blood and death. Hebrews 12:24 tells us that Abel’s offering
pictured Christ. It is the death and blood of the Lord Jesus Christ that takes away
our sin. The wages of sin is death (Ro. 6:23), and only by blood can sin be atoned
(He. 9:22). Therefore, both death and blood were required for our salvation. (3)
Abel approached God with a substitute. God’s salvation is through substitution.
Christ took our punishment; we take his righteousness (Isa. 53; 2 Co. 5:21). (4)
Abel approached God by faith, not by works (He. 11:4). Compare Ephesians
2:8-9; Romans 4:3-7; 11:6; Titus 3:5. (5) Abel repented of his sin before God.
Abel acknowledged his guilt and unworthiness by bringing a sacrifice that
depicted the suffering of another in his place. Abel acknowledged God’s curse
upon himself and the world. He acknowledged that man’s sin must be punished
and it can only be cleansed by the blood of Jesus Christ.
ABHOR. To detest; to hate; to lothe. The two Hebrew words most commonly
translated “abhor” are gahgal (Le. 26:30) and tahgav (De. 7:26; Ps. 5:6). Gahgal
is also translated “lothed” (Je. 14:19) and “vilely cast away” (2 Sa. 1:21). Tahgav
is also translated “abominable” (Ps. 14:1; 53:1; Eze. 16:52). “Abhor” is only used
two times in the N.T. (Ro. 2:22; 12:9).
ABIB (ears of corn). The first month of the Jewish year (Ex. 13:4). It was later
named Nisan (Ne. 2:1; Es. 3:7). [See Calendar.]
ABIDE. (1) To remain; to reside; to wait for (Ge. 19:2; 22:5; 29:19). (2) That
which remains (Nu. 31:23). (3) To hold out; to endure (2 Ch. 32:10; Je. 10:10).
ABIGAIL (maker of joy). Abigail became David’s wife after the death of her
first husband, Nabal (1 Sa. 25:3-44; 30:5, 18; 2 Sa. 2:2).
ABIHU (God is father). One of Aaron’s four sons (Ex. 6:23; 24:1; 28:1). He and
his brother Nadab were killed for refusing to obey God’s instructions concerning
worship (Le. 10:1-7). [See Strange Fire.]
ABOMINATION. Something hated; an object of disgust; detestable (Ge. 43:32;
Pr. 6:16; Isa. 1:13; Lk. 16:15). The O.T. law lists two types of abominations:
ceremonial and moral. Leviticus chapter 11 contains a list animals that were
ceremonially unclean. These were an abomination for the purpose of separating
God’s people from the nations (Le. 11:47). Things which are abominations to God
include homosexuality (Le. 18:22; 20:13); witchcraft (De. 18:9-12); men and
women wearing apparel which pertains to the opposite sex (De. 22:5);
prostitution (De. 23:17-18); unjust business practices (De. 24:13-16); pride, lying,
shedding innocent blood, wicked imaginations, false witness, sowing discord (Pr.
6:16-19), and idols (Je. 13:27; 32:34; Eze. 11:21). While the ceremonial
abominations have been done away in Christ (Col. 2:11-14), the moral
abominations remain in effect. God’s hatred of these things is based upon His
holy nature. No abominable thing shall enter into the New Jerusalem (Re. 21:27).
[See Idolatry, Sodomy, Witchcraft.]
ABOMINATION OF DESOLATION. The term Jesus used to describe the
Antichrist spoken of by Daniel the prophet (Mt. 24:15; Da. 8:9-12; 9:27; 11:31;
12:11). Daniel foretold of one who would arise and persecute the Israelites. He
also said this evil one would take away Israel’s sacrifices and would place in the
temple an abominable thing to desecrate it. The Lord Jesus said this is yet future
and will occur during the Great Tribulation just prior to His Second Coming to
earth. The Antichrist will set himself up as god and will cause men to worship an
idol of himself (2 Th. 2:3-4; Re. 13). It seems this will be the abomination which
will cause the temple to be desecrated. In 168 B.C. a man named Antiochus
Epiphanes destroyed many thousands of Jews and profaned the temple in
Jerusalem by sacrificing a pig—an animal unclean by the standards of the Mosaic
law. He also erected an altar to Jupiter in the Jewish temple. A great massacre
followed, and the people fled the city. True temple worship was abandoned for
three years while the temple was used as a place of idolatry and blasphemy. This
was all a preview of the coming of the future Antichrist. Antiochus Epiphanes did
not completely fulfill Daniel’s prophecies any more than the earthquakes and
wars of today fulfill the prophecies of the troubles which will shake the world
during the Great Tribulation foretold in Matthew 24 and Revelation. Jesus said
these events will not be fulfilled until just prior to His return from heaven (Mt.
24:29-30). [See Antichrist, Double Fulfillment, Great Tribulation, Prophecy,
Seventy Weeks.]
ABORTION. The destruction of children in the womb. Abortion is wrong for the
following reasons: (1) Man is created in God’s image and is not an animal (Ge.
1:26). (2) God is in control of conception (Ge. 20:18; 29:31; 30:22). (3) God
forms the child in the womb (Ps. 139:13-16). (4) God forbids man to shed
innocent blood (De. 19:10-13; 2 Ki. 21:16). (5) The unborn is not a “fetus”; it is
called a “child” and an “infant” in the Bible (Ge. 25:22; Job 3:16). (6) God’s law
requires punishment if an unborn child is harmed (Ex. 21:22-23). The Bible
teaches that the unborn child does not belong to the mother, it belongs to the
Creator (Eze. 18:4). The infant in a woman’s womb is a separate body and a
separate life.
ABOVE MEASURE. [See Measure.]
ABRAHAM (father of a multitude). The man God chose to become the father of
the nation Israel and the father of the promised Messiah or Savior, Jesus Christ
(Ge. 12-50; Mt. 1:1). Abraham’s name was “Abram” at first, meaning exalted
father, and God changed it to “Abraham,” meaning father of a multitude (Ge.
17:5). Abraham is mentioned more than 300 times in the Bible. He is the father of
all believers (Ro. 4:11). Heaven is called “Abraham’s bosom” (Luke 16:22). God
created the nation Israel through Abraham to accomplish three things: (1) To give
the Scriptures to the world (Ro. 3:1-2). (2) To give the Saviour to the world (Ro.
9:4-5). Jesus said that salvation is of the Jews (John 4:22). (3) To establish God’s
eternal kingdom through Jesus Christ, Abraham’s Seed (Isa. 9:6-7). [See Hell.]
ABRAHAMIC COVENANT. [See Covenant.]
ABRAHAM’S BOSOM. It is the place of paradise where Old Testament saints
rested after death (Lk. 16:22-23). In dispensational theology, it is generally
believed that Jesus went to Abraham’s bosom after death and took the Old
Testament believers to heaven. [See Abraham, Heaven, Hell, Millennium,
Paradise.]
ABRAM (exalted father). Abraham’s original name. [See Abraham.]
ABROAD. (1) Beyond the limits of a certain area; outside of (Ge. 10:18; Ex.
5:12; De. 23:12). (2) To reach out; to stretch forth; to spread over (Ex. 9:29;
40:19).
ABSALOM (peacemaker). David’s third son (2 Sa. 3:3). Absalom rebelled
against David and tried to take away the kingdom (2 Sa. 13-19).
ABUSERS OF THEMSELVES WITH MANKIND. This phrase in 1 Co. 6:9
refers to homosexuality. The Greek word literally means “to lie with, or to cohabit
with, a male.” Matthew Henry, exemplifying the common interpretation of this
term in earlier centuries, identified “abusers of themselves with mankind” with
sodomy. [See Effeminate, Fornication, Sodomy.]
ACCEPTABLE. (1) Pleasing; gratifying; agreeable; worthy of approval (De.

33:24; Ro. 12:1; 1 Pe. 2:20). (2) Suitable; proper (Isa. 49:8; 58:5; 2 Co. 6:2).
ACCEPTATION. Acceptance; the state of being acceptable (1 Ti. 1:15; 4:9).
ACCORDINGLY. In an appropriate and becoming manner; correspondingly;
suitably (Isa. 59:18).
ACCURSED. To be cursed of God (De. 21:23; Jos. 6:17-18; Ro. 9:3; 1 Co. 12:3;
Ga. 1:8-9).
ACCUSTOMED. Being familiar by use; habituated (Je. 13:23).
ACQUAINTED WITH. Familiar with; accustomed to (Ps. 139:3; Isa. 53:3).
ACELDAMA (field of blood). A field south of Jerusalem where Judas committed
suicide which was purchased by the priests with his thirty pieces of silver (Mt.
27:3-10; Ac. 1:18-19). Zechariah prophesied of this (Ze. 11:12-13).
ACHAIA. One of the two provinces of Greece as divided by the Romans.
Macedonia was the northern area of Greece; Achaia was the southern, including
the tip point of land jutting out into the Mediterranean sea. Corinth was the
capital city of Achaia and was the center of much of the dramatic adventures of
Paul in Greece (Ac. 18:12-16) (Famous Bible Places).
ACHAN (he that troubles). The Jew who was stoned for stealing some gold,
silver, and expensive Babylonian cloth in disobedience to God’s command (Jos.
6:18; 7:1-26; De. 7:26; 23:9).
ADAM (red). The first man (Ge. 2-3). N.T. references: Ro. 5:14; 1 Co. 15:22, 45;
1 Ti. 2:13. It is clear that the Apostles considered Adam to be a historical man, not
merely a symbolic figure. “Adam is probably so called either from the red earth
of which he was formed, or from the blush or flesh-tint of the human
countenance” (Treasury).
ADAMANT. Very hard stone (Eze. 3:9; Ze. 7:12).
ADAR (high, eminent, power). The 12th month of the Hebrew sacred calendar,
corresponding to parts of February and March (Es. 3:7). The spring season
(Potts). [See Calendar.]
ADDER. A deadly venomous snake with two horns. It hides in the sand which it
resembles in color and thus escapes detection (Ge. 49:17; Ps. 58:4-5; 91:13; Pr.
23:32; Isa. 59:5) (Analytical). [See Dragon, Serpent.]
ADDICTED THEMSELVES. Devoted themselves; gave themselves to
completely (1 Co. 16:15). The dedicated zeal of these Christian people to the
Lord’s service was like an addiction.
ADMIRATION. (1) Esteem; veneration (Jude 16). (2) Surprise; wonder (Re.
17:6).
ADMONISH. To put in mind; to caution; to reprove gently; to warn or notify of
a fault; to counsel against wrong practices; to advise; to instruct. The Greek word
translated “admonish” in Romans 15:14 is “neotheteo,” and it is elsewhere
translated “warn” (Acts 20:31). The word “admonish” is used for Jeremiah’s
warning to the Jewish remnant about not going to Egypt (Jer. 42:19), Paul’s
warning to the ship’s captain (Acts 27:9), the admonition of God’s Word about sin
(1 Cor. 10:11), admonishing an erring brother (2 Th. 3:15), and God’s admonition
of Moses (Heb. 8:5). [See Chasten, Convince, Correction, Counsel, Exhort,
Instruct, Rebuke, Reproof, Warn.]
ADOPTION. The N.T. word means placed into a family as a son. It refers to a
rich man choosing an orphan and making him a legal son and heir with the full
privileges of such. This word is used to describe salvation in Christ (Ro. 8:15, 23;
Ga. 4:5; Ep. 1:5). It also is used to refer to Israel’s special relationship as a nation
with God (Ro. 9:4; Ex. 4:12). In reference to Christians, adoption is a present
possession, as well as a future hope. In other words, though Christians are
adopted sons of God already (Joh. 1:12; 1 Joh. 3:1-2), we do not yet enjoy all the
blessings of being children of God. Not until the resurrection will we enjoy our
new bodies and the full riches of the Father’s kingdom. In this sense we look
forward to the adoption as our hope (Ro. 8:23). [See Hope, Justification,
Resurrection.]
ADRAMMELECH (2 Ki. 17:31). [See Idolatry.].
ADULTERY. Having marital relationships with someone other than one’s wife
or husband (Le. 20:10; Pr. 6:26-32; Eze. 16:32; Ro. 7:3; He. 13:4). The Bible also
speaks of spiritual adultery, which is worshiping or serving false gods or worldly
pleasures (Je. 13:27; Eze. 23:43; Ja. 4:4). The Lord Jesus Christ taught that
adultery first occurs in the heart. Immoral lust is adultery (Mt. 5:27-28). [See
Concupiscence, Divorce, Fornication, Idolatry, Lascivious, Lust, Modesty,
Nakedness, Sodomy, Strange Woman, Whore, Whoremonger.]
ADVENTURE. Hazard; risk; chance (De. 28:56; Ac. 19:31).
ADVERSARY (to strive against). An opponent; a foe; an enemy; one who resists
the progress or work of another. Satan is the great adversary of God and of God’s
people. In fact, the name Satan means adversary (1 Pe. 5:8; 1 Ti. 5:14). Satan
hindered Paul (1 Th. 2:18). [See Satan.]
ADVERSITY. An event, or series of events, which oppose success or desire;
misfortune; calamity; affliction; distress; state of unhappiness (Webster) (1 Sa.
10:19; 2 Sa. 4:9; Ps. 10:6; 31:7; 35:15; 94:13; Pr. 17:17; 24:10; Ec. 7:14; He.
13:3). The Hebrew word translated “adversity” in several passages (rag) is also
translated “evil” (Ge. 37:2), “hurt” (Ge. 26:29), “harm” (Ge. 31:52), “sadly” (Ge.
40:7), “mischiefs” (De. 32:23), “wretchedness” (Nu. 11:15), “displeasure” (Jud.
15:3), “hurt” (1 Sa. 24:9), “affliction” (Ne. 1:3), “grief” (Ne. 2:10), “trouble” (Ps.
27:5; 88:3-4), “hurtful” (Ps. 144:10), “calamities” (Ps. 141:5), “heavy” (Pr.
25:29), “misery” (Ec. 8:6), “ill” (Isa. 3:11), “noisome” (Eze. 14:15). [See
Suffering.]
ADVERTISE. To inform; to give notice (Nu. 24:14; Ru. 4:4).
ADVISEMENT. Deliberation (1 Ch. 12:19).
ADVOCATE . One who acts in behalf of another. Jesus Christ is the believer’s
Advocate (1 Joh. 2:1-2). He intercedes for the believer on the basis of the
atonement He made on the cross.
AEGEAN SEA. The part of the Mediterranean which lay between Greece and
Asia Minor. Paul crossed the Aegean on his second and third missionary journeys
from Troas to Macedonia, and from Corinth to Ephesus (Famous Bible Places).
AENON (fountains). A locality near Salim where John the Baptist immersed
those who repented (Joh. 3:23). He chose this place because there was much
water there. [See Baptism.]
AGE. The periods of time in which God is working out His plans. The Bible
speaks of ages past (Ep. 3:5; Col. 1:26), the present age (1 Co. 10:11; Ep. 1:21;
2:2; Tit. 2:12), and future ages (Ep. 1:21; 2:7; He. 6:5). In this present age, God is
calling out a people for His name among all nations (Ac. 15:14). This age will
end when Jesus returns from heaven to set up His earthly kingdom (Mt.
13:39-43).
AFFECT. (1) Seek after (Ga. 4:17-18). (2) Stirred up against; angry; injurious
(Ac. 14:2).
AFFECTION. Passion; desire; inclination; propensity, good or evil; as, virtuous
or vile affections (Webster) (Ro. 1:26, 31; 12:10; Col. 3:2, 5; 1 Th. 2:8; 2 Ti. 3:3).
The Greek word pathos is translated “vile affections” in Ro. 1:26 and “inordinate
affection” in Col. 3:5, referring to the evil desires of the old nature. “Inordinate”
means “disorderly; irregular; excessive; immoderate; not limited to rules
prescribed” (Webster). [See Evil Affected, Inordinate Affection, Sin.]
AFFINITY. Relationship by marriage (1 Ki. 3:1; Ezr. 9:14).
AFFIRM. To declare; to confirm (Lk. 22:59; Ac. 12:15; 25:19; Ro. 3:8; 1 Ti.
1:7).
AFFLICTION. Trouble; hardship; suffering (Ge. 15:13; 16:11; Job 34:28; Ps.
119:75; Mk. 4:17; 13:19; Ac. 7:10; 20:23; 2 Co. 4:17; 6:4; 8:2; Col. 1:24; 1 Th.
1:6; 3:3, 7; 2 Ti. 1:8; He. 10:32; 11:25; Ja. 1:27; 5:10; 1 Pe. 5:9). The Greek word
commonly translated affliction, thlipsis, refers to pressure and constriction. It is
also translated “trouble” (1 Co. 7:28; 2 Co. 1:4,8), “anguish” (Joh. 16:21),
“burdened” (2 Co. 8:13), “persecution” (Ac. 11:19), and “tribulation” (Mt. 13:21;
24:21; Joh. 16:33; Ac. 14:22; Ro. 5:3; 8:35; 12:12; 2 Co. 1:4; 7:4; 2 Th. 1:4; 1:6;
Re. 1:9; 2:9, 22; 7:14). [See Suffering, Trials.]
AGATE. A precious stone (Ex. 28:19; Isa. 54:12). White with red or green grain,
often used in windows. Member of the Chalcedony family (Boyd).
AGE. A period of time; generation. In the Bible, “age” refers to the various
periods of time in which God is working out His plans. The Bible speaks of ages
past (Ep. 3:5; Col. 1:26), the present age (1 Co. 10:11; Ep. 1:21; 2:2; Tit. 2:12),
and future ages (Ep. 1:21; 2:7; He. 6:5). In this present age God is calling out a
people for His name among all nations (Ac. 15:14). This age will end when Jesus
returns from heaven to set up His earthly kingdom (Mt. 13:39-43). The word
translated eternal or forever in the N.T. is often translated from a Greek phrase
which could also be translated “into the ages” (Joh. 6:51, 58; 8:35, 51; Ro. 16:27;
Re. 1:6; 20:10). As God’s plans and ages roll forward in endless succession, His
redeemed people will serve Him in perfect joy (Re. 22:3). This is eternal life. [See
Day, Eternal, Eternal Security, Prophecy, Times, World.]
AGUR (one of the assembly). Author of the sayings in Pr. 30.

AHAB (father’s brother). A wicked king of the northern kingdom of Israel (1 Ki.
16:28 - 22:40). His wife, Jezebel, was one of the most wicked women in the
Bible.
AHASUERUS (lion-king). The title of the Persian king. Three persons are
mentioned by this title in the Bible: (1) The father of Darius (Da. 9:1); (2) Ezr.
4:6. (3) The husband of Esther (Est. 1:1).
AHAZ (possessor). The twelfth ruler of the kingdom of Judah, the southern
kingdom of Israel (2 Ki. 16: 2 Ch. 28).
AHAZIAH (the Lord has seized). (1) King of Israel 1 Ki. 22:51- 53; 2 Ki. 1:2-4).
(2) King of Judah (2 Ki. 9:27-28).
AHITHOPHEL (foolish). A counselor of King David and a grandfather of
Bathsheba. (Ahithophel’s son Eliam was the father of Bathsheba (2 Sa. 23:34;
11:3). Ahithophel deserted David during Absolom’s rebellion and later hung
himself (2 Sa. 15:12, 31-34; 16:15; 17:23). He is thus a type of Judas. The
following comparison of Ahithophel with Judas is by Robert Sargent: (1) Both
were associated in trust with their master (1 Ch. 27:33; Joh. 13:29). (2) Both were
a friend of their master (1 Ki. 4:5; Mt. 26:50). (3) Both were together in God’s
work (Ps. 55:14). (4) Both betrayed their master (2 Sa. 15:31; Mt. 26:14-16,
47-50). (5) Both were confounded by God’s purpose (2 Sa. 17:14; Ac. 2:23-24).
(6) Both went out and hanged themselves (2 Sa. 27:23; Mt. 27:3-10). [See Judas.]
AHOLAH (her tent). Israel was called Aholah by God, referring to the fact that
Jerusalem and the southern kingdom were spiritually adulterous (Eze. 23:4-5, 36,
44).
AHOLIBAH (my tent is in her). A harlot who was made a symbol of Judah (Eze.
23:1-49).
AKELDAMA, ACELDAMA (field of blood). A field near Jerusalem purchased
by the priests with the thirty pieces of silver thrown away by Judas (Mt. 27:3-10;
Ac. 1:18-19). Zechariah prophesied of this (Ze. 11:12-13). [See Judas.]
ALABASTER. Fine-grained, pink-colored stone. It was made into containers for
holding perfumes and other precious articles (Mt. 26:7; Mk. 14:3; Lk. 7:37).
ALEXANDRIA. One of the three greatest Mediterranean cities during the era of
the N.T. Located on the mouth of the Nile River in Egypt, it was founded by
Alexander the Great in 332 B.C., and became one of the outstanding cities of
Greek culture in early history. Its most famous building was the library which
contained the greatest collection of books in ancient times, over 700,000 rolls or
volumes. Alexandria ranked second only to Rome as chief city of the world in
wealth and importance, and second only to Athens as a center of literature and
science. Paul sailed twice on a ship from Alexandria during his missionary
journeys (Ac. 18:24; 27:6). Here the Hebrew Scriptures were first translated into
Greek. The early ‘church fathers’ Clement and Origen used Alexandria as their
headquarters (Famous Bible Places). Clement and Origen were heretics who
corrupted the Bible to fit their heretical doctrines. Origen popularized the
allegorical method of Bible interpretation which foists every sort of fanciful
meaning upon the Scriptures. In loosing himself from the literal meaning of the
Bible, Origen found support for such heresies as universal salvation, the pre-
existence of the soul, and the animation of the stars.
ALL TO BREAK. Entirely broken (Jud. 9:53).
ALL HAIL. All health; a salutation desiring the blessing of the recipient (Mt.
28:9).
ALL ONE. All the same (Ge. 11:6; 1 Co. 11:5).
ALLEGE. Prove (Ac. 17:3).
ALLEGORICAL. A spiritualizing method of interpreting Bible prophecy. By
this methodology, the prophecies of a glorious earthly kingdom for the nation
Israel are considered allegorical symbols for the existing church age. In other
words, the desert blossoming as a rose (Isa. 35) is interpreted as a picture of the
fruitfulness of the gospel in this present age instead of a literal condition on earth
in the future. By this manner of interpretation, the events recorded in Revelation
—the judgments upon the earth, the wars, the binding of Satan, and the 1,000
year earthly rule—are viewed symbolically rather than as literal future events. We
reject this method of interpretation for the following reasons: (1) Bible prophecies
have always been fulfilled literally, such as the prophecies of the first coming of
Christ. (2) Jesus said the events described in Old Testament prophecy, such as the
Great Tribulation and the Antichrist, are yet future and will be fulfilled just before
His coming in glory (Mt. 24:15-29). (3) Israel is back in her land in preparation
for the literal fulfillment of all the prophecies (Ro. 11:25-29). (4) If prophecy
does not mean what it says literally, there is no way to discern exactly what it
does mean. [See Prophecy.]
ALLIED. Connected by marriage (Ne. 13:4).
ALMIGHTY GOD. See God.
ALMOND. A tree which bears almond nuts (Ex. 25:33-34; Nu. 17:8; Je. 1:11). It
has light-colored blossoms and is used symbolically in Ec. 12:5 to refer to the
white hair of the aged.
ALMS. A gift to assist the poor; charity (Mt. 6:1).
ALMSDEED. An act of charity; kindness shown to those in need (Ac. 9:36).
ALMUG. The almug wood which was brought to Israel from Ophir by
Solomon’s navy could be the sandlewood of India (1 Ki. 10:11-12). “This large
timber was most likely a sandalwood or ‘grecian juniper’ that originated in
Ceylon or India. Biblical and ancient Near Eastern sources indicate that it was
used in the construction of large buildings and musical instruments
alike” (Zondervan Illustrated Bible Backgrounds). Almug was used in Israel to
make harps (1 Ki. 10:12).
ALMSDEED. An act of charity; kindness shown to those in need (Ac. 9:36).
ALOES. A fragrant oil from the seed of the aloe tree (Ps. 45:8; Pr. 7:17; Song
4:14; Joh. 19:39).
ALPHA. The first letter of the Greek alphabet. Jesus is called the Alpha and
Omega (Re. 1:8, 11). This refers to several truths: (1) Jesus is the eternal God. By
claiming to be the First and the Last, Jesus Christ is identifying Himself with
Jehovah God (compare Isa. 9:6-7; 41:4; 44:6; also Re. 1:8 which says Jesus is the
Almighty). (2) Jesus Christ is eternal (Mi. 5:2; Joh. 1:1; Isa. 9:6). (3) Jesus
created all things. He is the beginning, the origin, of the old creation (Joh. 1:3;
Col. 1:16; He. 1:2). (4) Jesus became the beginning of the new creation at His
resurrection (Col. 1:15-18; Re. 1:5). [See Jesus Christ for study on Christ’s deity.]
ALPHAEUS (exchange). Father of the lesser James (Mt. 10:3. Called Cleopas in
Joh. 14:25. Alphaeus and Cleopas are synonymous in Hebrew and Greek (Smith).
ALTAR. A structure for offering sacrifices or burning incense. God’s people
made altars before the time of Moses (Ge. 8:20; 12:7; 35:1, 7). When God
revealed His law to Moses, He specified the type of altars to be used in the
tabernacle. (1) The brass altar was for sacrifices (Ex. 27:1-8). This pictured the
cross of Christ upon which He died and shed His blood for sin (He. 9-10;
13:10-12). (2) The golden incense altar (Ex. 30:1-10). This pictures Christ’s
prayers for His people (Ro. 8:34; He. 7:25). In Re. 8:3-4 the golden altar is said to
be connected with prayer.
AMALEKITES. Descendants of Esau who fought against Israel during the
Exodus. They were perpetual enemies of Israel (Ge. 36:12; Nu. 13:29; 14:45; Ju.
3:13; 6:3, 33; 1 Sa. 15:7; 27:8; 30:1-20).
AMAZEMENT. (1) Astonishment; perplexity (Ac. 3:10). (2) Fear (1 Pe. 3:6).
AMAZIAH (the Lord is strong). 2 Ki. 14; 2 Ch. 25; 1 Ch. 4:34; 6:25; Amos
7:10-17.
AMBASSADOR. A representative of a king or government (2 Sa. 10:2; 1 Ki.
5:1). Christians are ambassadors of Christ to the unsaved world (2 Co. 5:15-21).
The Christian stands in the very authority of Jesus Christ Himself when he
proclaims the Gospel (Mt. 28:18-20).
AMBASSAGE. Representatives (Lk. 14:32).
AMBER. A fossil resin usually found on seacoasts or in alluvial soil. Bright fire
color; shade of yellow (Eze. 1:4, 27) (Boyd).
AMBUSHMENT. An ambush (2 Ch. 13:13).
AMEN (so let it be). “Amen” is found many times in the Bible and is an
expression of agreement and support (De. 27:15-26; 1 Ki. 1:36; Ps. 41:13; 72:19;
89:52; Mt. 6:13; Ro. 1:25; 9:5; Re. 1:6-7; 22:21). Jesus is called “the Amen” (Re.
3:14), meaning that He and His promises are true and trustworthy (2 Co. 1:20).
AMERCE. To fine (De. 22:19).
AMETHYST. A clear quartz, nearly purple in color (Ex. 28:19).
AMIABLE. Lovely; delightful; worthy of affection (Ps. 84:1).
AMMON (son of my relative). A form of Ben-ammi, Lot’s younger son who
became the ancestor of the Ammonites (Ge. 19:38).
AMMONITES (workman). Ge. 19:38; Ju. 11:4-33; 2 Sa. 10:6-14; 12:26-31; Ne.
4:3, 7; Eze. 25:1-7. [See Ammon.]
AMNON (faithful). The son of King David who was murdered by Absolom
because of his immoral act with Absolom’s sister (2 Sa. 13:1-39).
AMORITES (mountaineers). Inhabitants of the land of Canaan who fought
against Israel (Ex. 3:8; 33:2; Nu. 13:29; Jos. 2:10; 7:7; 9:10; 10:5-14; 11:3; Ju.
1:35; 3:5; 6:10; 11:22).
AMOS (burden-bearer). The prophet of Israel who wrote the book called by his
name. He was a farmer until called by God to prophesy against the sins of
northern Israel (Amos 1:1; 7:14, 15).
ANAKIM. A people of large stature who were conquered by Israel (Nu.
13:22-28; De. 9:2; Jos. 10:36; 11:21-22; 15:13-14; 21:11).
ANANIAS (Jehovah is gracious). A man in the early church who, with his wife
Sapphira, lied about their offering and was killed by God (Ac. 5:1-11).
ANATHEMA (accursed). The phrase “anathema maranatha” in 1 Co. 16:22
means “accursed at Christ’s coming,” and refers to judgment upon the unsaved at
Christ’s return.
ANCHOR. A device which fastens to the bottom of a lake or ocean and holds a
boat in one place (Ac. 27:29, 30). The Christian’s hope is said to be “an anchor
both sure and steadfast” (He. 6:19), referring to the certainty of one’s salvation in
Christ. Compare Joh. 10:27, 28; Ro. 5:1-11; Ep. 1-3; 1 Pe. 1:2-5; 1 Joh. 5:11-13.
ANCIENTS. Elderly; old age (Ps. 119:100; Isa. 3:2). [See Old Age.]
ANDREW (manliness). One of the twelve apostles of Christ (Mt. 4:18; 10:2; Mk.
1:16-18; Joh. 1:35-42).
ANGEL. Angels are mentioned about 300 times in Scripture. They are
intelligent, powerful spirit beings. They are God’s ministers (Ps. 104:4). The word
“angel” means messenger.
The Origin of Angels: (1) They were created by Jesus Christ (Col. 1:16). (2) They
were created before the world was made (Job 38:7).
Division of Angels into Good and Evil: There was a rebellion among the angels
led by Lucifer, the head cherub. Lucifer’s rebellion is described in Isa. 14:12-14
and Eze. 28:11-16. He became proud (1 Ti. 3:6) and determined to be “like the
most high” (Isa. 14:14). Apparently the angels made choices in that event,
whether to follow Lucifer or God. We read of the Father’s angels (Re. 3:5) and
the devil’s angels (Re. 12:7, 9). There was a war. “And there was war in heaven:
Michael and his angels fought against the dragon; and the dragon fought and his
angels” (Re. 12:7). Evil angels are those which followed Satan in his rebellion
against God (Mt. 25:41; Re. 12:9). They are called “the angels that sinned (2 Pe.
2:4) and “the angels which kept not their first estate” (Jude 1:6). They are also
called devils (Greek diamon) (Mt. 8:31) and and evil spirits (Ac. 19:15). They are
organized under Satan’s command to help carry out his evil designs in this world
(Ep. 6:12). Some of the fallen angels are already in a place of confinement
awaiting judgment (2 Pe. 2:4; Jude 6). Good angels are those which continue to
serve and obey God. They are God’s ministers who obey His commandments and
hear His Word (Ps. 103:20-21). They are called “elect angels” (1 Ti. 5:21),
What Are Angels Like? (1) They are spirits (He. 1:7). (2) They are clothed in
glorious light (Lu. 2:9; 9:26; Re. 10:1; 18:1). (3) They can fly swiftly (Da. 9:21;
Re. 8:13; 14:6), though the Bible does not say that angels have wings. Every time
that angels appeared to men in Scripture, they appear as men and not as women
and not with wings. (Cherubim and seraphim have wings, but they aren’t
specifically called angels, Is. 6:2; Eze. 1:6.) (4) They are always referred to as
masculine (Ge. 18:1-2; Ju. 13:3, 6; Lk. 24:3-4). (5) They do not marry (Mt.
22:30). (6) They excel in strength and are mighty (Ps. 103:20; 2 Th. 1:7). (7)
They are wise (2 Sa. 14:20). (8) They cannot die (Lk. 20:36).
How Many Angels Are There? There is an innumerable company of them (Heb.
12:22). There are “ten thousand times ten thousand, and thousands of
thousands” (Re. 5:11).
What Do Angels Do? (1) They worship God (Re. 5:11-12; Ps. 148:2). (2) They
serve and obey God (Ps. 103:20-21). (3) They minister to and protect God’s
people (He. 1:14; 13:2). The angels have been involved with redeemed sinners
throughout history. They are participants in God’s eternal plan “that in the
dispensation of the fulness of times he might to gather together in one all things
in Christ” (Eph. 1:10). Angels ministered to Hagar (Ge. 16:7-11), Lot (Ge.
19:1-15), Abraham (Ge. 24:7), Jacob (Ge. 28:12), Moses (Ex. 3:2), Israel in the
wilderness (Ex. 14:19; 23:20), Israel in the times of the Judges (Jdg. 21-4),
Gideon (Jdg. 6:11-12), Samson’s parents (Jdg. 13), Elijah (1 Ki. 19:5-7; 2 Ki. 1:3,
15), Shadrach, Meshach, and Abednego (Da. 3:28), and Daniel (Da. 6:22). (4)
Angels revealed things to the prophets (Zec. 1:9; Re. 1:1; 17:1; 21:9; 22:6). (5)
Angels accompany saints to heaven when they die (Lk. 16:22). (6) Angels had a
major role in Christ’s incarnation. They appeared to Zacharias (Lu. 1:11-20),
Mary (Lu. 1:26-38), Joseph (Mt. 1:20; 2:13, 19), and the shepherds (Lu. 2:8-15).
They worshipped Christ (Heb. 1:6). Angels ministered to Christ after the
temptation (Mt. 4:11) and at Gethsemane (Lu. 22:43). At the resurrection, angels
rolled away the stone from Christ’s tomb (Mt. 28:2) and appeared to the disciples
(Mt. 28:5; Joh. 20:12). (7) They assist in the Great Commission, though they
don’t preach the gospel. In the early churches, angels brought the apostles out of
prison (Ac. 5:19-20), directed Philip to the Ethiopian eunuch (Ac. 8:26),
instructed Cornelius to call Peter (Ac. 10:3-6), brought Peter out of prison (Ac.
12:7-11), and helped Paul (Ac. 27:23). (8) Since the days of the apostles, angels
continue to minister to the saints. Angels watch over children who believe in
Jesus (Mt. 18:6,10). Hebrews 13:2 says that angels sometimes appear as
“strangers.” When Paul wrote to Timothy, he charged him “before God, and the
Lord Jesus Christ, and the elect angels” (1 Ti. 5:21), which would mean that the
angels were aware of Paul’s writings and are observers of the things in the
churches. We see this in 1 Corinthians 11:10, where the woman is instructed to
cover her head as a sign of submission to authority “because of the angels.” They
are observers. Paul said that “we are made a spectacle unto the world, and to
angels, and to men” (1 Co. 4:9), which again reveals that angels are witnesses of
the business of gospel preaching. (9) Angels are involved in warning and
judgment (Jdg. 2:1-4; 2 Sa. 24:16; 2 Ki. 19:35; 2 Ch. 32:21; Ps. 78:49; Ac. 12:23;
Re. 8:6-12; 14:17-20; 15:7; 16:1-21). (10) Angels desire to look into the things of
the gospel (1 Pe. 1:12), and they are learning from God’s revelations to and
workings in the church (Ep. 3:10). (11) Angels will return with Christ and divide
the saved from the unsaved before the establishment of Christ’s kingdom (Mt.
13:41; 24:31; 2 Th. 1:7-8). Angels will be witnesses of Jesus’ judgments on men
after His return (Lu. 12:8-9). This probably refers to the judgment of the nations
(Mt. 25:31-48). (12) An angel will bind Satan (Re. 20:1-3). (13) Angels guard the
gates of the New Jerusalem (Re. 21:12).
What Christians Can Learn from Angels: (1) Worship (Re. 5:11). (2) Obedience
and service (Ps. 103:20-21). (3) Interest in God’s Word (1 Pe. 1:12). (4) Love for
Jesus (Lk. 2:13-15; Mt. 4:11). (5) Excitement about sinners being saved (Lk.
15:10). [See Archangel, Cherubim, Devils, Gabriel, Michael, Satan, Seraphim.]
ANGEL OF THE LORD. “In the O.T. the expression ‘the angel of the
Lord’ (sometimes ‘angel of God’) usually implies the presence of Deity in angelic
form (Ge. 16:1-13; 21:17-19; 22:11-16; 31:11-13; Ex. 3:2-4; Ju. 2:1; 6:12-16;
13:3-22)” (Scofield Reference Bible). These O.T. appearances of God in human
form are foreviews of the incarnation of Jesus Christ as “God manifest in the
flesh” (Mt. 1:23; 1 Ti. 3:16). Not all of the O.T. references to “angel of the Lord”
are pre-incarnations of Christ; some are references to ordinary angels (Ju. 13:16).
[See Angel.]
ANGER. The Bible speaks of two basic kinds of anger or wrath: the unrighteous
anger of man and the righteous anger of God. Man’s anger is defined by Webster
as “a violent passion of the mind excited by a real or supposed injury; usually
accompanied with a propensity to take vengeance, or to obtain satisfaction from
the offending party. This passion however varies in degrees of violence, and in
ingenuous minds, may be attended only with a desire to reprove or chide the
offender. Anger may be inflamed till it rises to rage and a temporary delirium.”
Man’s unrighteous anger arises from his sinful nature (Ga. 5:20). Anger is “the
desire of the flesh to strike out at anything that threatens self interests” (Bunnell).
The Lord Jesus Christ closely connected anger with murder (Mt. 5:21-22). As
theft is the product of covetousness, and adultery is the product of lust, murder is
the product of anger.
Warnings about Man’s Unrighteous Anger: (1) It causes one to do foolish things
(Pr. 14:17). (2) It is the result of pride (Pr. 13:10). (3) It poisons others (Pr. 22:24,
25). (4) It stirs up strife and sin (Pr. 15:18; 29:22). (5) It results in punishment (Pr.
19:19). (6) It can be tempered with soft words (Pr. 15:1). (6) God warns about
becoming friends with an angry man (Pr. 22:24, 25). (7) Control of anger requires
that one have rule over his own spirit (Pr. 16:32; 25:28). (8) A man’s wisdom
causes him to control his anger (Pr. 19:11). (9) It is to be put away from the
Christian’s life (Col. 3:8).
Examples of Righteous Anger: (1) Indignation against sin (Ps. 119:53, 104, 113,
128, 136, 139, 158, 163; Pr. 28:4; Je. 15:17; Ro. 12:9; Ep. 5:11). (2) Indignation
against false teachers and false doctrine (Je. 23:9-11; Mt. 23; Tit. 1:9-11;
Galatians; Jude 14-15). (3) Indignation against hypocrisy and evil among
Christian leaders (Ga. 2:11-14). Jesus Christ was angry at man’s hardheartedness
(Mk. 3:5) and at false teaching (Mt. 23). Some men of God who were angry at
unrighteousness: Enoch (Jude 14-15), Moses (Ex. 32:19-20), the Psalmist (Ps.
119:53), Jeremiah (Je. 23:9-11), Jesus (Mt. 23), Paul (Ga. 2:11-14; Ac. 13:9-11).
Proverbs 25:23: “There is a place for anger as well as for love. As in nature a
gloomy tempest serves some beneficial purposes for which calm sunshine has no
faculty; so in morals a frown on an honest man’s brow is, in its own place, as
needful and useful as the sweetest smile that kindness ever kindles on a human
countenance. A gentle, loving character is much admired, and, where it is
genuine, deserves all the admiration it has ever gotten yet. These features,
however, constitute only one side of a man, and we must see the other side ere we
can pronounce an intelligent judgment on his worth. ... If he has not the faculty of
frowning, I would not give much for his smile. ... We don’t want a fretful,
passionate man; and if we did, we would find one without searching long or
going far. We want neither a man of wrath, nor a man of undiscriminating,
unvarying softness. We want something with two sides; that is, a solid, real
character. Let us have a man who loves good and hates evil, and who, in place
and time convenient, can make either emotion manifest in his countenance. …
The gentleness which will have peace on any terms, is neither pleasing to the
Lord nor beneficial to men; if there is no pungency there will be no purifying”
William Arnot, Proverbs). [See Bitterness, Brawler, Clamour, Fool, Day of the
Lord, Dissension, Great Tribulation, Judgment, Malice, Sin, Strife, Striker,
Variance.]
ANGLE. A fishing rod with line and hook (Isa. 19:8; Ha. 1:15).
ANIMAL. [See Beast.]
ANISE. The aromatic seed of a plant of the parsley family, the oil of which is
used in medicine, cooking and liqueurs for its licorice-like flavor (Random
House) (Mt. 23:23).
ANNA (grace). The aged widow who rejoiced in the baby Jesus when He was
first brought to the temple (Lk. 2:36-38).
ANNAMMELECH (2 Ki. 17:31). [See Idolatry.].
ANNAS (grace of Jehovah). Lk. 3:2; Joh. 18:13; Ac. 4:6; Lu. 3:2.
ANOINT. To pour or rub with an ointment. In the Bible there are different kinds
of anointings: (1) Anointing the head of a guest (Lk. 7:46; Ps. 23:5). (2)
Anointing the head of the high priest (Ex. 29:7; 40:13). This symbolizes the
anointing of the Holy Spirit upon Jesus Christ, our Great High Priest (Ac. 4:27;
10:38; Mt. 3:16). (3) Anointing the sons of Aaron (Ex. 30:30; 40:15). This
symbolizes the Holy Spirit’s anointing of Christians (2 Co. 1:21; 1 Joh. 2:27). (4)
Anointing the offerings (Ex. 29:2; Le. 2:4). This symbolizes Jesus anointed by the
Holy Spirit. (5) Anointing the head of a king (1 Sa. 9:16; 15:1; 16:3, 12; 1 Ki.
1:34). This symbolizes God’s choice of the man and the Holy Spirit’s anointing
for service. (6) Anointing to heal the sick (Ja. 5:14). This is symbolic of the Holy
Spirit’s healing ministry. [See Healing, Holy Spirit, Jesus Christ, Unction.]
ANON. Immediately; directly (Mt. 13:20).
ANTICHRIST. A N.T. word used in two senses: 1 Joh. 2:18 speaks both of
present antichrists and a future Antichrist. (1) The term antichrist refers in general
to Satan’s working in the world whereby he resists the preaching of the gospel of
Jesus Christ and particularly attacks the deity of Christ (1 Joh. 2:18-33; 4:1-3; 2
Joh. 7). This evil work is as old as the world, but began in a special way in the
days of the Apostles and is carried on by false teachers energized by demonic
powers (1 Ti. 4:1; 2 Ti. 3:13; 2 Pe. 2:1; 1 Jo. 4:1). (2) Antichrist also refers to the
man who will arise in the world to make one final attempt to destroy Christ’s
work and people before Jesus returns from heaven (Re. 13). The N.T. teaches that
the evil workings in this world will grow increasingly perverse, culminating in
the brief worldwide rule of the antichrist just prior to Christ’s return. Compare 2
Ti. 3:13; Mt. 24:24; 2 Th. 2:1-12; Re. 13. The prophet Daniel foretold of a “little
horn” which would come into the world and do terrible things. Jesus said this
“little horn” is yet future and will come during the tribulation period just prior to
His coming (Mt. 24:15-29; Da. 8:11; 9:27; 11:31; 12:1). The “little horn” in
Daniel, the “man of sin” in 2 Th. 2, and the “beast” in Re. 13 refer to the same
person.
Bible Names for the Antichrist: (1) Little horn (Da. 7:8; 8:9). (2) King of fierce
countenance (Da. 8:23). (3) Prince that shall come (Da. 9:26-27). (4) Man of sin
(2 Th. 2:3). (5) Son of perdition (2 Th. 2:3). (6) That wicked (2 Th. 2:8). (7)
Antichrist (1 Joh. 2:18).
The Nationality of the Antichrist: Antichrist will arise out of and rule over the
revived Roman Empire. He is the prince of the people who destroyed Jerusalem
after Christ’s death (Da. 9:26-27). This, of course, was Rome.
Old Testament Types of the Antichrist. The following is from H.L. Wilmington’s
Guide to the Bible: (1) Cain—by his murder of the chosen seed (Ge. 4:5-14; Jude
11; 1 Joh. 3:12). (2) Nimrod—by his creation of Babylon and the tower of Babel
(Ge. 10, 11). (3) Pharaoh—by his oppression of God’s people (Ex. 1:8-22). (4)
Korah—by his rebellion (Nu. 16:1-3; Jude 11). (5) Balaam—by his attempt to
curse Israel (Nu. 23-24; 2 Pe. 2:15; Jude 11; Re. 2:14). (6) Saul—by his intrusion
into the office of the priesthood (1 Sa. 13:9-13). (7) Goliath—by his proud
boasting (1 Sa. 17). (8) Absalom—by his attempt to steal the throne of David (2
Sa. 15:1-6). (9) Jeroboam—by his substitute religion (1 Ki. 12:25-31). (10)
Sennacherib—by his efforts to destroy Jerusalem (2 Ki. 18:17). (11)
Nebuchadnezzar—by his golden statue (Da. 3:1-7). (12) Haman—by his plot to
exterminate the Jews (Es. 3). (13) Antiochus Epiphanes—by his defilement of the
temple (Da. 11:21-35).
The Reign of the Antichrist: (1) The time period of his rule: the great tribulation
just preceding Christ’s return (Mt. 24:15-31). (2) The length of his rule: seven
years altogether (Da. 9:27), but he will be given 3.5 years (42 months) of
complete power (Re. 13:5). [See Seventy Weeks for more information.] (3) The
extent of his rule: all the world (Re. 13:7; Da. 7:23). He will rule all people,
nations, religions (Re. 13:14, 15), and the entire world economy (Re. 13:17). (4)
The source of his power—Satan (2 Th. 2:9; Re. 13:4). (5) His rise to power: a. It
involves a great miracle (Re. 13:3-4). b. It involves a peace pact with Israel (Da.
9:27). c. It involves the overthrow of other kings (Da. 7:8, 24). (6) The
characteristics of his rule: a. He rules by miracles and deception (Re. 13:11-15; 2
Th. 2:9-12). b. He rules by terror, persecution (Re. 13:15). c. He rules by force
(Re. 13:16, 17).
The Mysterious Origin of the Antichrist: The beast ascends out of the bottomless
pit. He might be a demon (Re. 11:7; 17:8). Antichrist will be Satan incarnate in
some mysterious way, and yet he will also remain an independent personality
who will be cast into the lake of fire with the false prophet 1,000 years before
Satan meets the same doom (Re. 19:20; 20:7-10).
The Character of the Antichrist: (1) He will be a blasphemer, a hater of God (Re.
13:5,6). (2) He will be a murderer and a destroyer (Re. 13:7, 15; Da. 7:23; 8:24).
(3) He will be a liar and deceiver (2 Th. 2:9-10). (4) He will have great
intelligence (Da. 8:23). (5) He will be exceedingly proud (Da. 8:25. (6) He will
have an impressive appearance (Da. 7:20; 8:23). (7) He will exalt himself (Da.
11:36, 37). (8) He will worship military might (Da. 11:38).
The End of the Antichrist: Antichrist will be overthrown at the coming of the Lord
Jesus Christ and cast into the lake of fire to suffer eternal torment (2 Th. 2:8; Re.
19:19-21). [See Abomination of Desolation, Bottomless Pit, Daniel, Great
Tribulation, Prophecy.]
ANTIOCH (who fights a chariot). The location of the first great missionary
church. Here the followers of Christ were first called Christian (Ac. 11:20-26),
and here Paul began his ministry to the Gentile world (Ac. 13:1-4).
ANYWAYS. Any wise; in any manner (Le. 20:4; Nu. 30:15; 2 Ch. 32:13).
ANY WHILE. For any length of time (Mk. 15:44).
ANY WISE. [See Wise, Any.]
APACE. At a great pace; swiftly (2 Sa. 18:25; Ps. 68:12; Je. 46:5).
APOLLOS (destroyer, laying waste). A leader in the early church (Ac. 18:24-28;
1 Co. 1:12; 3:4-6; 4:6; 16:12; Tit. 3:13).
APOLLYON (destroyer). The angel of the bottomless pit (Re. 9:11).
APOSTASY. Desertion of the faith (1 Ti. 4:1; 2 Ti. 4:3-4). The English word
“apostasy” is derived from the Greek word apostasia, which means a falling
away, abandonment. This Greek word is translated “falling away” (2 Th. 2:3),
“forsake” (Acts 21:21), and “divorcement” (Mt. 19:7).
“The English word ‘apostasy’ is derived from the Greek noun ‘apostasia,’ which
is a composite of a preposition and a noun. The preposition ‘apo’ means ‘the
separation of a part from the whole, the separation of one thing from another by
which the union or fellowship of the two is destroyed.’ The noun ‘stasis’ means ‘a
standing, station or state; to stand, exist, have stability.’ When combined, these
words form the noun ‘apostasia,’ which, according to Thayer’s Greek-English
Lexicon, means ‘leaving one position and moving to another.’ Webster defines it
as it relates to religion as ‘abandonment of what one has voluntarily professed;
total desertion of principles of faith’” (James Henry, For Such a Time As This, pp.
200-201). This term is commonly used by Christians to describe a turning away
from true Bible doctrine. The Bible teaches that apostasy among professing
Christians will increase as the age progresses and the coming of Christ draws
nigh. This apostasy will culminate in a worldwide apostate religious entity (2 Ti.
3:1-13; 4:1-5; 1 Ti. 4:1-5; Jude; Re. 17-18).
End-time Apostasy Is an Important Bible Doctrine: New Testament prophecy
describes two separate streams of “Christianity” operating side by side throughout
the church age. First, there will be true apostolic churches, against which the
gates of hell shall not prevail. They will be persecuted, hated, despised, yet they
will continue century by century until Christ’s return. The Lord Jesus promised
His faithful ones: “Lo, I am with you alway, EVEN TO THE END OF THE
WORLD” (Matthew 28:20). Second, there will be apostate churches, which will
increase in number and grow worse and worse as the centuries pass. Consider the
following Scriptures—Mt. 24:4, 11, 24; Ac. 20:29, 30; 2 Th. 2:3-8; 1 Ti. 4:1-3; 2
Ti. 3:13; 4:3-4; 2 Pe. 2:1-3; Jude 3-4; Re. 17.
The parables of Christ in Matthew 13 depict the course of this present “church
age,” and they describe a progression of apostasy. The parable of the leaven, for
example, depicts a woman putting leaven into three measures of meal, “till the
whole was leavened.” Leaven in Scripture stands for sin and error (1 Co. 5:6; Ga.
5:9). Thus the parable tells us that the error which was introduced by false
teachers even during the days of the Apostles will gradually increase through the
centuries until the entire religious system is leavened. The ultimate fulfillment of
this is in Revelation 17.
The apostasy began during the lives of the apostles and has steadily increased
through the centuries. John wrote, “Little children, it is the last time: and as ye
have heard that antichrist shall come, even now are there many antichrists;
whereby we know that it is the last time” (1 Joh. 2:18). John taught that there will
be a future antichrist, singular; but he is preceded by many antichrists, plural. We
believe the antichrist, singular, refers to the man of sin who will rule the end-time
kingdom described in Da. 9-11; Mt. 24:15; 2 Th. 2:3-12; and Re. 13. The
antichrists, plural, refer to all who reject apostolic truth in favor of satanic
deception and man-made tradition. Thus the “antichrist” is both a man and a
system; it is both one man, and many men. It is in this latter sense that the popes
throughout history are identified with antichrist.
Another passage which teaches the same truth is 2 Th. 2:7-8. “For the mystery of
iniquity doth already work: only he who now letteth will let, until he be taken out
of the way. And then shall that Wicked be revealed, whom the Lord shall
consume with the spirit of his mouth, and shall destroy with the brightness of his
coming.” In the days of the Apostles the “mystery of iniquity” was already
working, and it will culminate in the promotion of the man of sin, the Wicked
One, the Antichrist, who will assume the throne of this world for a brief span. We
are told that the culmination of this will not occur until just prior to the return of
Christ, because the Wicked One will be destroyed “with the brightness of his
coming.” The “mystery of iniquity” is that program of evil whereby the devil is
attempting to corrupt the churches of Jesus Christ by sowing tares and apostasy. It
is associated with “Mystery Babylon the Great” in Revelation 17.
We see the direct fulfillment of these prophecies in “Christianity” today. It is
evident in heretical bodies such as the Roman Catholic Church and the liberal
World Council of Churches denominations, none of which are founded directly
and exclusively upon the apostolic faith or the apostolic church pattern. It is also
evident in the ecumenical movement, which is calling for unity in diversity at the
expense of Biblical truth and which is breaking down the walls of separation
between truth and error. [See Apostate for Greek word study.] [See also Apostate,
Church, Doctrine, False Teaching, Fable, Foolish Questions, Heresy, Inspiration,

Mother of Harlots, Prophecy, Separation.]
APOSTLE. The basic meaning of the Greek word “apostolos” is “he that is sent”
and it is so translated in Joh. 13:16. There are three usages of the term in the New
Testament: (1) Apostle refers to the Lord Jesus Christ (Heb 3:1). Jesus was sent
from God the Father into the world to provide redemption for mankind (1 Jo.
4:14). (2) Apostle refers to the twelve who were chosen by Christ (Lu. 6:13-16).
After Judas betrayed the Lord and hung himself, the eleven remaining apostles
selected Matthias to replace him (Ac 1:15-26). Paul was chosen as an apostle to
the Gentiles (Ro. 11:13). (3) Apostle refers to preachers and missionaries. The
Greek word apostolos is also translated “messenger” (Php. 2:25), referring to the
preacher Epaphroditus. See also 2 Co. 8:23. There are apostles today only in this
general sense. Marks of the Twelve Apostles: (1) They were chosen personally by
Christ (Acts 22:14; Lk. 6:13-16; Ga. 1:1). (2) They had seen the resurrected
Christ (Ac. 22:14; 1:22; 1 Co. 9:1; 15:7-9). (3) They received their message by
direct revelation from God rather than being taught by men (Acts 22:14; Ga.
1:11-12). (4) They could impart spiritual power and gifts to others (Ac. 8:17-19;
2 Ti. 1:6). (5) They had special signs to authenticate their message (2 Co. 12:12;
Ac. 2:43; 4:33; 5:12). (6) They had the same authority as O.T. prophets (2 Pe.
3:2). (7) They wrote Scripture (2 Pe. 3:15, 16). Are There Apostles in This Special
Sense Today? For the following reasons we know there are not apostles today in
the same sense as the twelve chosen by Christ in the early churches: (1) No one
today qualifies to be such an apostle. We have seen the qualifications from the
Scriptures, and no Christian today can meet those qualifications. (2) There were
only twelve of them, and their office, apart from the exception of Judas, was never
passed on to others at their death (Lk. 6:13-16; Ac. 1:15-26; Re. 21:14). When
Judas committed suicide after betraying Jesus, the eleven remaining Apostles
chose a replacement, bringing the number again to twelve. This reveals their
understanding of the significance of that exact number. Later Paul was called by
the Lord Jesus to be an Apostle (1 Co. 15:7-9), and it is possible that it was then
that the matter of the replacement of Judas was settled from God’s viewpoint for
all eternity. (3) The first apostles were called to lay the foundation of the church
(Ep. 2:20). The foundation has been firmly laid, and those men, with their special
authority, calling, and sign gifts, have passed off the scene. (4) No N.T. passage
instructs churches to select or ordain apostles—only pastors and deacons (1 Ti.
3; Tit. 1). When Judas died the remaining 11 chose a replacement (Ac. 1:15-26).
But observe, first, that this was done in fulfillment of prophecy (Ac. 1:20; Ps.
109:8). Second, the standard used to select a replacement for Judas proves that
the office of apostle could not continue beyond the first century. The standard
required that the apostle had been with Jesus during His earthly ministry (Ac.
1:21-22).
APOTHECARY. Pertaining to making perfume (Ex. 30:25, 35; Ec. 10:1).
APPARELLED. Clothed (2 Sa. 13:18).
APPI FORUM (market of Appius). An important station on the Appian Way, the
great road that led from Rome toward the Bay of Naples. It was at this point that
the Apostle Paul, on his journey to Rome, was greeted by his brethren in the
church (Ac. 28:15) (Famous Bible Places).
APPLE OF THE EYE. The pupil or ball of the eye (De. 32:10; Ps. 17:8; Pr.
17:2).
APPOINTED. (1) Allotted; affixed (Ge. 4:25). (2) Equipped; girded (Jud. 18:11).
APPREHEND. To capture; grasp; seize; possess (2 Co. 11:32; Ph. 3:12).
APPROVE. (1) To be pleased with (Ps. 49:13). (2) To allow; prove; demonstrate
(1 Co. 16:3). (2) To test; try (Ph. 1:10).
APT. Able; capable (2 Ki. 24:16; 1 Ti. 3:2; 2 Ti. 2:24).
AQUILA (eagle). Aquila and Priscilla were Paul’s friends and co-workers (Ac.
18:2, 18, 26; Ro. 16:3; 1 Co. 16:19; 2 Ti. 4:19). In 2 Ti. 4:19 and in Ro. 16:3
Priscilla is mentioned first. Five times, she is called Priscilla (Ac. 18:2, 18, 26;
Ro. 16:3; 1 Co. 16:19), and in 2 Ti. 4:19 she is called Prisca. Priscilla is the
diminutive of Prisca (2 Ti. 4:19) and means “little Prisca.” They first met Paul in
Corinth (Acts 18:1-3). It appears that Aquila and Priscilla were already believers
in Christ before they met Paul. The gospel was probably brought to Rome soon
after Pentecost by the Jews who had traveled to Jerusalem to attend the feast and
who heard the gospel there. Compare Acts 2:5-10. Like Paul, Aquila and Priscilla
were tentmakers (Acts 18:3). Paul often worked to support himself (Acts 20:34).
Jewish boys, including those in training to be rabbis, were taught a trade. Aquila
and Priscilla are mentioned several other times in Scripture. hey served the Lord
together. They started churches in their home in Rome (Ro. 16:3-5) and in
Ephesus (1 Co. 16:19). Priscilla helped her husband teach Apollos (Acts
18:24-26). That was an informal, private setting in the home, not an official
teaching position. Two times Priscilla is mentioned first (Ro. 16:3; 2 Ti. 4:19).
She was possibly the more zealous of the two or perhaps Aquila spent more of his
time with the tent business while she labored more in the Lord’s work. Aquila and
Priscilla were still with Paul at the end of his life, still faithful to his teaching, still
honoring him and following his spiritual leadership. Unlike so many others, they
had not turned aside to the world or to heresy. They had not retired from the fight.
Though persecution was raging, they were back in Rome from whence they had
been ejected many years earlier by the emperor Claudius (Ac. 18:2). hey had been
willing to die for their faith previously (Ro. 16:4), and they were still willing.
ARABIA. The peninsula between Asia and Africa where Paul went after his
conversion (Ga. 1:17).
ARAM (exalted). The country lying to the northeast of Palestine. It embraced
both Syria and northern Mesopotamia. That portion of Aram in which Abraham
had lived before coming to Canaan and in which Nahor remained is biblically
known as Mesopotamia and Padan-aram (Ge. 24:10; 28:2,5). It lay east of the
Euphrates River (Analytical).
ARAMAIC.[See Syriack.]
ARARAT (high ground). A twin-peaked, majestic mountain located in Armenian
Asia. It was here that the ark of Noah came to rest after the great flood recorded
in Ge. 6-8. The mountain stands 17,000 feet high and is one of the sources of the
Euphrates river (Ge. 8:4) (Famous Bible Places). [See Flood.]
ARCHANGEL. An angel of the highest rank (Da. 10:13; 12:1; 1 Th. 4:16). The
two archangels mentioned by name are Gabriel (Da. 8:16; 9:21; Lk. 1:19, 26) and
Michael (Da. 10:13, 21; 12:1; Jude 1:9; Re. 12:7). [See Angel, Gabriel, Michael.]
ARCTURUS. A star constellation called the Great Bear (Job 9:9; 38:32).
AREOPAGUS (hill of Ares). A rocky hill in Athens opposite the western end of
the Acropolis where the great idolatrous temples stood. It was called Mars’ Hill
from the mythical idea that Mars, or Ares, was tried here for murder by Neptune.
Here met the Council of the Areopagus. Steps still lead up to the top of the hill
where the judges sat. Here Paul delivered a notable address (Ac. 17:18-34)
ARIEL (lion of God). Ezr. 8:16-17; Isa. 29:1-2, 7. In commenting on “Ariel” in
Isaiah 29, H.A. Ironside says, “It is the same as that which is rendered ‘lionlike’
in 2 Sa. 23:20. ... but in Eze. 43:16 the first part of the word is translated ‘altar,’
so that Ariel might either be rendered ‘lion of God’ or ‘altar of God.’ The
reference, undoubtedly, is to Jerusalem, David’s city. ... Jerusalem which had
been as the lion of God should become as a great altar-hearth where its own
population would be sacrificed through the ruthless enmity of their bitter foes.”
ARK. A box or vessel. It is used three ways in the King James Bible: (1) Moses’
ark (Ex. 2:3-6). This was the waterproof basket in which Moses was hidden from
Pharaoh. (2) Noah’s ark (Ge. 6:14-21). This was the large boat Noah built to
protect himself and his family and the animals from the worldwide flood. It was
450 feet long, 75 feet wide, and 45 feet high. Its carrying capacity equaled that of
522 standard railroad stock cars (each of which can hold 240 sheep). Only 188
cars would be required to hold 45,000 sheep-sized animals, leaving three trains of
104 cars each for Noah’s family, food, etc. Today it is estimated that there are
17,600 species of animals, making 45,000 a likely approximation of the number
Noah might have taken into the ark” (The Ryrie Study Bible). (3) The golden ark
in the Tabernacle (Ex. 25:10-22; He. 9:4). This box contained the Ten
Commandments written on stone (Ex. 25:21; De. 10:3-5). It had a lid called the
mercy seat. The ark pictures God’s throne, which is now a throne of mercy and
grace for those who come through Jesus’ sacrifice (He. 4:16). The blood sprinkled
on the ark each year on the day of atonement (Le. 16:15-16) typified Christ’s
atonement, whereby the payment for our sins was made. Jesus’ blood perfectly
satisfied God’s broken law, just as the mercy seat perfectly covered the ark and
the Ten Commandments. [See Flood, Mercy Seat, Tabernacle.]
ARMAGEDDON (mountain of Megiddo). The hill and plain of Megiddo
southwest of the Sea of Galilee where the Antichrist forces will be destroyed by
Christ (Re. 16:16; 19:19). It is also called the valley of Jezreel. Megiddo occupies
a strategic location on a pass through the Carmel mountain range, straddling the
major north-south route between Mesopotamia (Syria, Babylon) and Egypt. The
valley has been the scene of battles from ancient times. “During the past 4000
years, at least 34 bloody conflicts have already been fought at the ancient site of
Megiddo and adjacent areas of the Jezreel Valley. Egyptians, Canaanites,
Israelites, Midianites, Amalekites, Philistines, Hasmonaeans, Greeks, Romans,
Muslims, Crusaders, Mamlukes, Mongols, French, Ottomans, British,
Australians, Germans, Arabs and Israelis have all fought and died here. The
names of the warring generals and leaders reverberate throughout history:
Thutmose III, Deborah and Barak, Sisera, Gideon, Saul and Jonathan, Shishak,
Jehu, Joram, Jezebel, Josiah, Antiochus, Ptolemy, Vespasian, Saladin, Napoleon,

and Allenby, to name but a few of the most famous” (Eric Cline, “The Battles of
Armageddon,” n.d., BibleInterp.com). Israel has fought several famous battles at
Megiddo. It was the scene of Barak’s victory over the Canaanites (Jud. 5:19) and
of Gideon’s victory over the Midianites (Jud. 7). Three of Israel’s kings died here:
Saul at the hands of the Philistines in the 10th century B.C. (1 Sa. 31:8, Mt.
Gilboa is in that same area), Ahaziah at the hands of Jehu in the 9th century B.C.
(2 Ki. 9:27), and Josiah at the hands of the Egyptian army in the 7th century B.C.
(2 Ki. 23:29). [See Prophecy.]
ARMOUR. Battle gear, both offensive and defensive (1 Sa. 14:1; 17:38, 39; Eze.
38:4; Ro. 13:12; 2 Co. 6:7; Ep. 6:11, 13). [See Military.]
ARMOURY. Arsenal; a place where military equipment is stored (Ne. 3:19; Je.
50:25). [See Military.]
ARMS. [See Military.]
ARMY. (1) A collection or body of men armed for war (1 Sa. 17:1,8; Lk. 21:20;
He. 11:34; Re. 19:14). (2) A great number; a vast multitude (Joel 2:25). [See
Military.]
ARRAY. (1) Arrange; put in order (Jud. 20:20). (2) To clothe (Es. 6:9; 1 Ti. 2:9).
ARROW. A weapon shot with a bow (1 Sa. 20:36). “The arrow is frequently
used as the symbol of calamity or disease sent by God (Job 6:4; 34:6; Ps. 38:2;
De. 32:23). ‘The arrow that flieth by day’ (Ps. 91:5) denotes some sudden danger.
The arrow is also figurative of anything injurious, as a deceitful tongue (Je. 9:8),
a bitter word (Ps. 64:3), a false witness (Pr. 25:18). Children are compared to
arrows (Psa. 127:4-5). Arrow is also used to denote the efficiency of God’s Word
(Ps. 45:5). [See Bow, Military.]
AS CONCERNING. This phrase means “with regard to” (Le. 4:26; 5:6; Ro.
9:5).
AS IT WERE. This phrase carries three different meanings: (1) It most
frequently means “like” or “signifying” (Ex. 24:10; Isa. 26:20; Eze. 1:16; Ja. 5:3).
It is used in this sense throughout the book of Revelation (Re. 4:1; 6:1; 8:8, 10;
9:7, 9, etc.). (2) “As it were” can also mean “in the sense of” or “having the
appearance of” or “compared to” (Ro. 9:32; Phile. 1:14). (3) Similarly, “as it
were” is used to describe approximation (Nu. 11:31; 1 Sa. 14:14).
AS MUCH AS LIETH IN YOU. This phrase in Ro. 12:18 means as we are to do
everything possible on our part to maintain peace with our neighbors.
ASA (physician). A good king of Judah (1 Ki. 15:8-24; 2 Ch. 14-16).
ASAPH (gatherer). Asaph was a prophet (2 Ch. 29:30) and one of King David’s
chief musicians who wrote many of the Psalms (1 Ch. 6:32,39; 16:4-7; Ps.
50,73-83). The family of Asaph continued to be chief musicians in Israel even
after the restoration from the Babylonian captivity (Ezr. 2:41; Ne. 7:44).
ASHER (happy). One of Jacob’s twelve sons, the father of the tribe of Israel
called by his name (Ge. 30:13; Jos. 19:24-31; Re. 7:6).
ASHIMA (2 Ki. 17:30). [See Idolatry.].

ASHTORETH (Ju. 2:13; 10:6). [See Idolatry.].
ASIA. In the Bible, Asia refers to one of the chief provinces of the Roman
Empire. Today this region is called Asia Minor. In New Testament times, the
capital of Asia was Ephesus, and it included the regions of Bithynia, Galatia,
Pisidia, Lycia, and Macedonia (Ac. 19:10-26; 20:4-18; 1 Co. 16:19; 2 Ti. 1:15;
Re. 1-3).
ASP. A poisonous snake (De. 32:33; Job 20:14).
ASS. An animal of burden belonging to the horse family, only smaller than a
normal horse (Ze. 9:9; Mt. 21:2).
ASSAY. To try; prove; examine; test (1 Sa. 17:39; Job 4:2; Ac. 16:7).
ASSHUR (successful). A son of Shem (Ge. 10:22; 1 Ch. 1:17). His descendants
inhabited the land of Assyria around Nineveh.
ASSURED, ASSUREDLY. (1) Appointed; established; guaranteed (Le. 27:19;
Je. 14:13). (2) Worthy of trust; dependable; certain; doubtless (2 Ti. 3:14).
ASSWAGE. To subside; to keep back; withhold (Ge. 8:1; Job 16:5).
ASSYRIA. A nation in the O.T. times located to the north and northeast of Israel
by the Tigris river (2 Ki. 15-19; Isa. 7:17-20; 10:5; Isa. 36-38). The capital of
Assyria was Nineveh, which was founded by Asshur, an associate of Nimrod who
was later deified and worshiped as a god (Ge. 10:11-12). Assyria destroyed the
northern kingdom of Israel and its capital of Samaria (2 Ki. 18:9-12). Prophecies
against Assyria are found in Nahum, Ze. 2, and Eze. 31. [See Nineveh.]
ASTAROTH. [See Ashtoreth.]
ASTONIED. Astonished (Ezr. 9:3).
ASTOROTH. [See Idolatry.]
ASTROLOGER. An astrologer is one who believes the stars influence men’s
lives (Da. 1:20; 2:2). Astrology is condemned in the Bible (Isa. 47:13). Also
called an “observer of times” (De. 18:10).
AT HAND. Near; close (Ge. 27:41; De. 15:9).
AT ONE. (1) At the same (Da. 11:27). (2) Reconcile (Ac. 7:26).
AT THE HAND OF. From; from the hand of (Ge. 9:5; Isa. 51:17).
AT THE LAST. (1) At last; at the end (Ge. 49:19; Pr. 5:11; 23:32; Da. 4:8). (2)
The final (Joh. 6:39; 1 Co. 15:52).
AT THE LENGTH. At length; at last; in the end (Pr. 29:21).
AT YOUR HAND. From your hand; from you; of you (Isa. 1:12; Mal. 1:10).
ATHENS. Capital of Greece, founded by Cecrops, B.C. 1556. Visited by Paul
(Ac. 17:15-34; 1 Th. 3:1). The people were lovers of music, painting, sculpture,
architecture, and oratory, and took part in politics. The fine arts, history, and
philosophy were a part of the education of all freemen. Pausanius says the
Athenians surpassed all others in attention to the gods; and their city was crowded
with temples, altars, statues, and other idolatrous works (Smith).
ATONEMENT. Atonement means to cover. The Hebrew word for atonement,
kapar, is first used in the Bible in Ge. 6:14. Noah was instructed to cover the ark
with pitch within and without. The word is used in Exodus and Leviticus to refer
to the O.T. animal sacrifices (Ex. 29:33; 30:10; Le. 4:20; 16:10). These did not
take away sins, but they symbolically pointed to Jesus Christ, who removed sin
by His shed blood (He. 10:4-19; 1 Pe. 1:18-19; Ro. 5:9-11). Kapar is also
translated “mercy seat” (Ex. 25:17-22). The word “atonement” is used only once
in the N.T. (Ro. 5:11). A corresponding word is “propitiation” (1 Joh. 2:2; 4:10;
Ro. 3:25), which means satisfaction of a debt. Atonement refers to the price
which was demanded by God’s law for man’s sin. The blood and death of Christ
were the complete payment that satisfied that demand, so that the believing sinner
is set at liberty (Mt. 20:28; 2 Co. 5:21; 1 Co. 6:20; Isa. 53:4-6; He. 9:12, 28). Both
blood and death were required by God’s law (Ro. 5:9-10). We see this in the
offerings. In Leviticus 1-9 the word “death” is mentioned 22 times, and the word
“blood” is mentioned 44 times.The Atonement of Christ is UNLIMITED and
UNIVERSAL in its offer. Christ died for all (1 Ti. 2:6; Isa. 53:6). Christ died for
every man (He. 2:9). Christ died for the world (Joh. 3:16). Christ died for the sins
of the whole world (1 Joh. 2:2). Christ died for the ungodly (Ro. 5:6). Christ died
for false teachers (2 Pe. 2:1). Christ died for many (Mt. 20:28). Christ died for
Israel (Joh. 11:50-51). Christ died for the Church (Ep. 5:25). Christ died for
“me” (Ga. 2:20). [See Atonement - Day of, Blood, Eternal Security, Gospel,
Justification, Mercy Seat.]
ATONEMENT, DAY OF. The annual Jewish holy day during which the high
priest offered sacrifices for his own sins and for the sins of the nation (Le.
16:1-34; 23:27-32; Nu. 29:7-11). This was symbolic of Jesus Christ as the Great
High Priest who has made a sacrifice for sins by His own blood and death (He.
9-10). Prophetically, the Day of Atonement points to the day when Israel will be
converted and the New Covenant fulfilled. In that day a fountain will be opened
“to the house of David and to the inhabitants of Jerusalem for sin and for
uncleanness” (Ze. 13:1). [See Atonement, Blood, Eternal Security, Gospel,
Justification, Mercy Seat.]
ATTENT. Attentive (2 Ch. 6:40; 7:15).
AVAILETH. To be of use; to turn to advantage; to assist or profit; to have
strength, force or efficacy sufficient to accomplish the object (Webster) (Es. 5:13;
Ga. 5:6; 6:15; Ja. 5:16). The Greek work (ischuo) is translated “be able” six times
(Lk. 13:24).
AVEN (nothingness, vanity). An abbreviation for Bethaven which Hosea applied
to Bethel (Ho. 10:8; 4:15; 5:8). Because of idolatry, Bethel had ceased to be “the
house of God” and had become “nothingness.”
AVENGER OF BLOOD. The relative of a murdered person intent upon
avenging the death of a relative. The cities of refuge were set up to protect those
who killed someone accidentally or in self-defense (Nu. 35:19-27; De. 19:6,12;
Jos. 20:3, 6, 9; 2 Sa. 14:5-11). [See Capital Punishment, Cities of Refuge, Kill,
Vengeance.]
AVOUCH. Appoint; certify; acknowledge (De. 26:17,18).
AWAY WITH. Endure (Isa. 1:13).
AZARIAH (God has helped). (1) The Hebrew name for one of Daniel’s friends
who was put into the fiery furnace (Da. 1:7; 3:12-30). His Babylonian name was
Abednego, meaning “servant of expedition” or “servant of light.” (2) Another
name for Uzziah, king of Israel (2 Ki. 14:21-22; 2 Ch. 26:1-21). [See Uzziah.]
AZOTUS (Ac. 8:40). This is another name for Ashdod on Israel’s central coast.
-B-
BAAL. [See Idolatry.].
BAAL-BERITH (Ju. 8:33). [See Idolatry.].
BAAL-PEOR (Nu. 25:3). [See Idolatry.].
BAALZEBUB (2 Ki. 1:16). [See Idolatry.].
BABEL, TOWER OF (confusion, gate of God). The tower built by men after the
flood of Noah’s day. Babel occurred about 1750 years after creation and about
105 years after the Flood. Nimrod was the founder of the Babel kingdom (Ge.
10:8-10). Men were in rebellion against God, and God stopped the work by
creating the different languages (Ge. 10:10; 11:1-9). The purposes of the Tower of
Babel: (1) Pride. The Tower was built as an attempt to glorify man (Ge. 11:4). (2)
Rebellion. God had commanded the sons of Noah to “replenish the earth” (Ge.
9:1, 7). This means to fill, which would involve scattering throughout the earth.
Instead, the Babel builders defied God’s command and established a centralized
headquarters. (3) Man-made unity. The Tower of Babel was an attempt to unify
mankind and to establish a one-world government (“let us,” Ge. 11:3-4). (4)
Idolatry. This was the beginning of idolatrous religions. The desire to build a
tower to heaven had a religious meaning associated with the worship of the sun,
moon, and stars. What happened at Babel is described in Romans 1:21-23.
Revelation 17:5 says that Babylon is the mother of false religion. Ancient Babel
typifies the end-time Babylon or one-world religion (Re. 17). [See Babylon.]
BABYLON (confusion). The city Babylon was the capital of the kingdom of
Babylon and was located on the Euphrates River. Babylon was first built by
Nimrod after the flood of Noah’s day (Ge. 10:10). The Tower of Babel was built
there (compare Ge. 11:2, 9). Thus, the city of Babylon has always been associated
with evil and rebellion against God. God used the nation of Babylon to judge
Israel. Nebuchadnezzar, king of Babylon, carried the Jews away captive and
destroyed the walls and temple of Jerusalem (2 Ki. 24-25; 2 Ch. 36; Je. 52). After
the seventy-year captivity, God destroyed Babylon (Je. 50-52; Isa. 13:17-22; Da.
5). In the book of Revelation, God describes the rise of an end-time Babylon.
This last-days Babylon will be the embodiment of all the evil and rebellion of
men throughout history (Re. 14:8; 17:5; 18:2, 10, 21). The final Babylon will be
destroyed by Christ. [See Babylon - Tower of, Idolatry.]
BACA, VALLEY OF (weeping). A valley near Jerusalem, and the valley of
Rephaim, whose exact locality is uncertain (Young) (Ps. 84:6).
BACKBITE. To speak against someone in order to hurt them; to speak
deceitfully; to slander (Ps. 15:3; Pr. 25:23; Ro. 1:30; 2 Co. 12:20). [See
Busybody, Evil Speaking, Gossip, Slander, Talebearer, Tattler, Whisperer.]
BACKSLIDE. The term backsliding is used frequently in the O.T. to describe
Israel’s spiritual condition (Je. 3:6, 8, 11, 12, 14, 22; 8:5; 31:22; 49:4; Ho. 4:16;
11:7; 14:4). It is also used in a general sense in Pr. 14:14. Though not used in the
N.T., it is a term commonly applied to the Christian who moves away from a
close fellowship with Christ. (1) It is turning away from God in one’s heart and
loving forbidden things (Pr. 14:14; 1 Ki. 11:9). (2) It is leaving one’s first love for
Christ (Re. 2:4). (3) It is failing to walk in the light in fellowship with God (1 Joh.
1:5-9). The remedy for backsliding is seen in Re. 2:4-5—Return, repent, confess,
renounce, and perform the first works.
BADGER. The skin of this animal was used as the outer covering for the
Tabernacle (Ex. 26:14; 36:19). The unattractive, dark-skinned badger was a
common animal of Palestine, typifying the fact that Jesus Christ was physically
ordinary in His earthly life (Isa. 53:2). As the badgers’ skins hid the lovely and
expensive interior of the Tabernacle, so Jesus’ earthly state hid his divine glory.
[See Tabernacle.]
BAJITH (house). A slighting reference to the temple of Moabitish gods (Isa.
15:2) (Analytical).
BAKEMEATS. Baked goods (Ge. 40:17). The term “meat” is used generically,
referring not only to flesh but also to bread and fruit and other edibles.
BALAAM (foreigner, not of the people). The prophet hired by the king of Moab
to curse the Israelites (Nu. 22-24). He was later slain by the Israelites (Nu. 31:8).
The N.T. speaks of Balaam as an evil man (2 Pe. 2:15-16; Jude 11; Re. 2:14).
Balaam’s sins were (1) covetousness, and (2) teaching God’s people to
compromise and disregard God’s command of separation. Balaam taught God’s
people to mingle with the world (contrast 1 Co. 10:7, 8; Ja. 4:4; 1 Joh. 2:15-17).
Balaam’s life portrays an amazing and fearful condition. Though he professed to
love the truth, he actually served money and prestige; to man he appeared
righteous; to God, perverse (Nu. 22:7, 17-35). His love for material gain and the
honor of man darkened his heart so that it is possible that he actually thought he
was right with God even while disobeying God. His unholy desires caused him to
reinterpret and to question God’s plain commands (Nu. 22:5-21). It is obvious
that Balaam honored man (Nu. 22:14). Balaam typifies the worldly modern
preacher: (1) He desired to have the reputation of holiness, but he was inwardly
perverse. (2) He loved material gain and the honor of man. (3) He reverenced
man’s position. (4) He taught God’s people to intermingle with the world.
BALAC. The same as Balak. [See Balak.]
BALAK (waster). The Moabite king who hired Balaam to curse Israel (Nu. 22:2).
[See Balaam.]
BALANCES. Scales similar to those now used; they consisted of a crossbeam
which turned upon a pin at the top of an upright piece of wood. Supported from
each end of the crossbeam was a hook or pan which held the objects as they were
being weighed. The Scriptures employ the balance figuratively to convey the idea
of equity, fairness (Job 31:6; Ps. 62:9; Pr. 11:1). The handwriting on the wall in
the palace of Babylon declared that Belshazzar was weighed in balances and
found wanting (Da. 5:27) (Analytical).
BALM (balsam). An ointment for wounds (Je. 8:22; 46:11; 51:8).
BAND. (1) A body of soldiers (1 Sa. 10:26; 2 Ki. 13:21). The Roman band was
composed of the tenth part of a legion, and containing from four hundred to six
hundred men (Mt. 27:27; Joh. 18:3; Ac. 21:31). The band was divided into
centuria or companies of a hundred each, with an officer over each hundred
called a centurion. The “Italian band” (Ac 10:1) was a body of strictly Roman
soldiers from Italy. “Augustus’ band” (Ac. 17:1) was one of the five cohorts
stationed at Caesarea (Clow). (2) Bound with a cord (Job 39:10; Da. 4:15). (3) To
band together (Ac. 23:12). [See Military.]
BANDS. The name applied to one of the two staves which symbolized the Lord’s
covenant with Israel (Ze. 11:7, 10, 14). “One staff was called Beauty; the other,
Bands, or Concord. They spoke of the pastoral care Israel is yet to know, when,
with the beauty of the Lord her God upon her, she shall dwell in unity and
concord as one nation in the land covenanted to Abraham” (Ironside).
BAPTISM OF FIRE. The baptism by fire is one of the distinctive teachings of
the Pentecostal/Charismatic movement. Some Pentecostal groups have named
themselves such things as “Fire Baptized Holy Ghost” people. The concept of
being baptized by the Holy Spirit and fire comes from John’s prophecy in
Matthew 3:11-12. Pentecostals believe the baptism of fire was a baptism of
power, but they ignore the context. John the Baptist was speaking to the Jews.
Those who believed in Christ were baptized with the Holy Spirit on the day of
Pentecost, but those who reject Christ will be baptized with the fire of judgment.
See also Isa. 66:15, 16; Mal. 3:2 - 4:1; 1 Th. 1:9-11; Re. 19-20. Praise God that
because of the blood of Christ no true Christian will ever be baptized by fire. [See
Judgment.]
BAPTISM. What Is the Requirement for Baptism? The requirement for baptism
is repentance and faith in the Lord Jesus Christ (Acts 8:36-37; 2:38-41).
What Is the Proper Mode of Baptism? In the N.T., baptism always means
immersion in water except when the passage refers to Spirit baptism. (1) The
early Christians baptized by going down into the water and coming up out of the
water (Ac. 8:38-39). John the Baptist needed much water for baptism (Joh. 3:23).
Jesus Christ came up out of the water (Mt. 3:16). (2) The word baptism means to
immerse or dip and is called “burial” in Ro. 6:4 and Col. 2:12. There is no N.T.
support for the practice of sprinkling or pouring. Both of these practices corrupt
the proper symbolism of the ordinance.
What Is the Meaning of Baptism? Water baptism is a picture and public testimony
of spiritual realities. It is called a “figure” in 1 Pe. 3:21. (1) Baptism is a public
testimony of repentance and faith in Christ (Ac. 8:34-38; 16:30-34; 2:37-38). (2)
Baptism identifies one with Christ and depicts salvation—dying with Christ and
being raised to eternal life with Him (Ro. 6:3-6). Baptism shows the Gospel—the
death, burial, and resurrection of Jesus Christ.
What Is the Purpose of Baptism? It is not for salvation, but is a public testimony
of faith in Christ and a picture of the gospel. To interpret the Bible properly, the
Bible teacher must “compare spiritual things with spiritual” (1 Co. 2:13). The
false teacher, though, takes verses out of context and uses isolated verses to
overthrow the clear teaching of the Bible as a whole. He puts one definition on a
Bible word and then forces that definition into all passages, regardless of the
context. That is what those do who teach that baptism is a part of salvation. False
teachers use John 3:5 to teach the heresy of baptismal regeneration, claiming that
to be “born of water” refers to salvation. For the following reasons, we know this
is not true: (1) The passage says absolutely nothing about baptism. (2) Jesus is
contrasting the natural birth with the spiritual birth. Thus “born of water” refers to
the tiny unborn baby enclosed in a sack of water in his mother’s womb; and when
the water breaks he is born of water. (3) In this same passage, Christ taught that
salvation is by faith alone and not by ritual or works (Joh. 3:14-18, 36). False
teachers use Acts 2:38 to overthrow all of the rest of the New Testament’s
teaching about baptism and salvation. How do we know that Acts 2:38 is not
saying that baptism removes sins? First of all, we must understand that “baptism
for the remission of sins” can mean one of two things: it can mean baptism “in
order for” sins to be remitted, or it can mean baptism “because of” sins already
remitted (Lk. 5:13-14). In other words, Acts 2:38 could mean that baptism takes
away sin or it could just as easily mean that baptism merely follows the
forgiveness of sins. How do we know that it is the latter? (1) We know Peter was
saying baptism follows the remission of sins because the rest of the book of Acts
shows baptism following faith and forgiveness (8:35-38; 10:43-44, 47; 16:30-33).
(2) We know this because Peter himself said baptism is not salvation but is a
figure of salvation (1 Pe. 3:20-21). (3) We know this because Paul said baptism is
not the gospel (1 Co. 1:17; 15:1-4). It is the gospel that is the power of God unto
salvation (Ro. 1:16). (4) We know this because Mark 16:16 says that God’s
judgment comes because of unbelief rather than because of lack of baptism. False
teachers also use Acts 22:16. In light of all of the rest of the New Testament’s
teaching on this subject, we know that this verse means that Paul’s sins were
washed away when he called upon the name of the Lord and not when he was
baptized (Ro. 10:13). False teachers also use 1 Peter 3:21, yet this verse plainly
shows the error of baptismal regeneration. Baptism is a figure, a symbol, a
picture. Baptism is not a part of salvation; it is symbolic of salvation. We are
saved, not by water going over our bodies, but by faith in the resurrection of Jesus
Christ.
What Follows Baptism? In Acts 2:41-42 baptism is seen as a door into the local
church. Baptist churches, in following the pattern of the Jerusalem church,
receive members upon their public profession of faith and scriptural baptism.
Who Has the Authority to Baptize? Baptism is a church ordinance and proper
New Testament churches that are sound in the New Testament faith have the
authority to baptize. We see in Acts 2:38-41, in the first mention of Christian

baptism, that baptism is done in the context of the church.
A Summary. Scriptural baptism has the following characteristics: A proper
subject: A sinner who has repented and believed in Jesus Christ. A proper mode:
Immersion in water in the name of the Father, Son, and Holy Spirit. A proper
purpose: A public testimony of faith in Christ and a picture of the gospel. A
proper authority: A New Testament church that is sound in doctrine and practice.
BARABBAS (son of a father). The criminal who was released in Jesus’ place
(Mt. 27:15-26). Barabbas was a rebel against the government and a thief and
murderer (Mk. 15:7; Joh. 18:40; Ac. 3:14). His release vividly illustrates how
Jesus died in the place of sinners (2 Co. 5:19-21; Isa. 53).
BARBARIAN. A foreigner (Ac. 28:4; 1 Co. 14:11). The Greek word means one
whose speech is strange. [See Heathen.]
BARBAROUS. A foreigner (Ac. 28:2). This is the same Greek word translated
“barbarian.” [See Barbarian.]
BARNABAS (son of consolation). A leader in the early churches and sometimes
co-worker with Apostle Paul (Ac. 4:36-37; 9:27; 11:19-30; 13:1-14; 15:1-2, 12).
BARTHOLOMEW (son of Talmai). One of the 12 Apostles (Mt. 10:3; Mk.
3:18; Lk. 6:14; Ac. 1:13). [See Apostle.]
BASE. (1) A stand (1 Ki. 7:31; Ezr. 3:3) (2) Lowly; humble (2 Sa. 6:22; 2 Co.
10:1). (3) Inferior; dishonorable (Job 30:8; Ac. 17:5). (4) The opposite of nobility;
lowly in social standing (1 Co. 1:28). This Greek word (agenes) is defined by
Strong as “without kin, i.e. (of unknown descent, and by implication)
ignoble.” [See Humble.]
BASHAN (fertile, smooth land). A fertile pasture land located to the east of the
Jordan River in the northern part of Israel (Jos. 12:5). It was famous for its large
cattle and trees (Ps. 22:12; Eze. 27:6; 39:18; Mi. 7:14; Ze. 11:2).
BATH. [See Weights and Measures.]
BATHSHEBA (daughter of an oath). The woman with whom King David
committed adultery. She was the wife of Uriah, one of David’s best warriors (2
Sa. 11:3-4; 12:24; 1 Ki. 1:11). After having Uriah killed, David later married
Bathsheba, and she bore Solomon. [See Adultery, David, Uriah.]
BATTERING RAM. A large instrument used by armies in ancient times to
demolish the walls of cities and fortresses (Eze. 4:2; 21:22). “The ram was a
simple machine, consisting of a metal head affixed to a beam, which might be
long enough to need one or two hundred men to lift and impel it. When it was still
heavier it was hung in a movable tower and became a wonderful engine of war.
Its object was to make a breach in the wall of a beleaguered town” (People’s
Bible Encyclopedia). “In its essence it was a stout pole, probably with a metal
ferule or head, worked with a motion which was half a fall half a thrust against
the wall. Protection for the workers was supplied by placing it under a roofed
shed or in a tower. The whole machine was often brought forward on
wheels” (Hastings). [See Engine, Military.]
BATTLE AXE. A war ax (Je. 51:20). “The Egyptian battle-ax was about two or
two and one-half feet long, with a single blade secured by bronze pins, and the
handle bound in that part to prevent splitting. The blade was shaped like the
segment of a circle and made of bronze or steel. The poleax was about three feet
in length, with a large metal ball, to which the blade was fixed” (People’s Bible
Encyclopedia). [See Military.]
BATTLE BOW. A bow used in battle (Ze. 9:10; 10:4). [See Bow, Military.]
BATTLEMENT. A ledge surrounding the roofs of houses to prevent accidents
(De. 22:8).
BAY. From “strong, sharp,” and hence a bright color, perhaps “reddish
brown” (Ze. 6:3, 7) (Concise).
BDELLIUM. A precious substance listed with gold and onyx as products of the
land of Havilah (Ge. 2:12). Manna resembled it in appearance (Nu. 11:7)
(Analytical). It has been interpreted as a white transparent oily gum, and a white
pearl. It is possible for either substance to fit the Bible description.
BEAM. A large board or timber, used in the construction of houses and buildings.
Beams supported walls, ceilings, and gates in city walls (1 Ki. 6:9, 36; 2 Ch. 3:7;
Ne. 2:8; 3:3, 6; Song 1:17). The “weaver’s beam” was the heavy bar around
which the warp cords were wrapped in a loom (1 Sa. 17:7; 1 Ch. 11:23) (Revelle).
The beam Jesus spoke of in Mt. 7:3-5 would be something like a rafter in a
house!
BEAR. The bear is mentioned 12 times in Scripture, and the Hebrew word “dob”
means to move slowly (1 Sa. 17:34, 36, 37; 2 Sa. 17:8; 2 Ki. 2:24; Pr. 17:12;
28:15; Isa. 11:7; 59:11; La. 3:10; Ho. 13:8; Am. 5:19). The Syrian bear (Ursus
arctos syriacus) is one of 16 types of the brown bear clan that includes the North
American grizzly. While not as big as the grizzly, the Syrian bear is still a monster
weighing up to 550 pounds. This is the type of bear that David killed (1 Sa.
17:34). The Bible teaches us to learn spiritual lessons from creation, and the
mother bear’s ferocity is often used as an illustration (2 Sa. 17:8; Pr. 17:12; Ho.
13:8). Few things in nature are more fearful than a mother brown bear that is
defending her cubs. She lies in wait (La. 3:10) and then attacks quickly and
unexpectedly, running 35-40 miles an hour (50 yards in a blazing 3 seconds), and
tearing her opponents apart with her sharp claws and terrible teeth. In Hosea 13:8,
God warns Israel that He would be to her in judgment as a bear bereaved of her
whelps, and in the next verse He says, “in me is thine help.” Like the mother bear,
God is a wonderful protector and a terrible enemy. The Syrian bear was thought
to be extinct in Lebanon, Israel, and Syria, but a mother and cub were sighted in
Lebanon’s Bekaa Valley in December 2016 (“Extremely rare Syrian bear and cub
spotted in Lebanon,” Independent, Jan. 13, 2017).
BEAR RECORD. To testify; give evidence (Joh. 8:14; 2 Co. 8:3; 1 Joh. 5:7).
BEAR WITNESS. To testify; give evidence (1 Ki. 21:10; Joh. 1:7; Ac. 23:11).
BEARD. Facial hair (Le. 13:29-30; 14:9; 19:27; 21:5; 1 Sa. 17:35; 21:13; 2 Sa.
10:4-5; 19:24; 20:9; Ezr. 9:3; Ps. 133:2; Isa. 7:20; 15:2; Je. 41:5; 48:37; Eze. 5:1).
The Israelites always cultivated the beard, and highly valued it. The law forbade
them to “mar the corners of their beards” (Le. 19:27) and a priest was forbidden
to shave off the corner of his beard as a sign of mourning (Le. 21:5). These were
practices connected with paganism and idolatry. King Hanun inflicted a sore
indignity when he marred the beards of David’s ambassadors (2 Sa. 10:4). Ezra,
in great grief at the sin of the people, plucked off the hair of his head and of his
beard (Ezr. 9:3; cf. Je. 41:5). God’s judgment on Israel is compared to the beard
being consumed by a razor (Isa. 7:20), and they were to be scattered as hair that is
cut off (Eze. 5:1-2, 12). Of Moab it is said, every beard should be cut off (Isa.
15:2; Je. 48:37) (Concise). Isaiah prophesied that Christ’s beard would be plucked
out (Isa. 50:6).
BEAST. In the O.T. there are primarily two Hebrew words translated “beast” in
the KJV: (1) chay (Ge. 1:24, 25, 30; 2:19-20; 3:1; 8:19; 9:2; 37:20), and (2)
behemah (Ge. 6:7; 7:2; 34:23; Ex. 8:17). Chay emphasizes the living, moving,
breathing aspect of an animal. It is also translated “alive,” “running,” and
“springing.” Behemah emphasizes the brute aspect to an animal, the fact that they
do not have an eternal, living soul like man does. It is from a Hebrew root
meaning “mute.” In the N.T. there are three Greek words translated “beast” in the
KJV. (1) Ktenos refers to a domesticated animal (Lk. 10:34). (2) Therion refers to
a wild, dangerous animal (Ac. 28:4-5). The Antichrist is described with this term
(Re. 11:7; 13:1-18; 14:9, 11; 15:2; 16:2, 10, 13; 17:3-17; 19:19-20; 20:4, 10). (3)
Zoon refers to a living creature in general, not necessarily an animal, and
describes some of the angelic beings of Revelation (2 Pe. 2:12; Re. 4:7; 6:3, 5, 7).
BEATETH THE AIR. Shadow boxing; striking at the air without actually hitting
anything (1 Co. 9:27). [See Castaway.]
BEERSHEBA (well of the oath). Wells were dug here by Abraham (Ge.
21:22-32; 26:1-33; 46:1-5; Jos. 15:28; 19:1-2; 1 Sa. 8:2).
BEEVES. Cattle (Le. 22:19).
BEFORETIME. Before; in time past (De. 2:12; 1 Sa. 9:9; Ac. 8:9).
BEGET. To procreate, to bring forth. The term “beget” is used to trace the
lineage of Christ (Ge. 4:18; 5:3-32; 10:8-26; 11:10-27; 1 Ch. 1:34 - 9:43; Mt.
1:2-16). It is also used to describe the new birth (Phile. 10; 1 Pe. 1:3; Ja. 1:18; 1
Joh. 5:1,18). The terms “only begotten” and “first begotten” refer to Jesus Christ.
[See Born again, Genealogy, Generation, Only begotten, Gospel.]
BEGOTTEN AGAIN. Born again (1 Pe. 1:3). [See Born Again.]
BEGOTTEN, ONLY. [See Only begotten.]
BEGUILE. To delude; to deceive; to impose on by artifice or craft (Webster)
(Ge. 3:13; 29:25; Nu. 25:18; Jos. 9:22; 2 Co. 11:3; Col. 2:4, 18). Every N.T. usage
of this word is a warning as to the deceiving character of false teachers (2 Co.
11:3; Col. 2:4, 18; 2 Pe. 2:14). [See False Teaching.] [See also Cunning, Deceit,
Dissemble, Dissimulation, Doubletongued, Entice, Feign, Flattery, Guile,
Hypocrisy, Sincere, Sleight, Subtil, Unfeigned, Wilily, Winketh.]
BEHALF. (1) For; in the place of; in the stead of (Ex. 27:21; 2 Sa. 3:12; Ph. 1:9).
(2) For this cause (1 Pe. 4:16).
BEHEMOTH. An extinct land creature described in Job 40:15-24. [See

Leviathan.]
BEHOVE. Necessity; obligation (Lk. 24:46; He. 2:17).
BEKAH. [See Money.]
BEL (Isa. 46:1). [See Idolatry.]
BELIAL (worthless, wickedness). In the O.T. “Belial” is used as a proper name
to refer to the devil (De. 13:13; Ju. 19:22; 1 Sa. 1:16; 2:12; 10:27; 30:22; 2 Sa.
16:7; 20:1; 23:6). It is also used as a personification of evil to refer to a wicked
person. The same Hebrew word translated “Belial” is also translated
“wicked” (De. 15:9; Nah. 1:11), “ungodly” (2 Sa. 22:5; Pr. 16:27; 19:28), and
“naughty” (Pr. 6:12). In 2 Co. 6:15 the word is used of the devil. [See Devils,
Satan.]
BELIE. To lie; falsehood (Je. 5:12).
BELIEVE. Man’s part in salvation is to believe in Jesus Christ (Joh. 3:16;
6:28-29). What does this mean? In the English Bible, the Greek word commonly
translated “believe” (pisteuo) is also translated “commit to one’s trust” (Lk.
16:11; Joh. 2:24; Ro. 3:2; 1 Co. 9:17; Ga. 2:7; 1 Th. 2:4; 1 Ti. 1:11; Tit. 1:3). This
is the basic meaning of believing in Christ. It means to commit myself to Him, to
fully trust Him for salvation. It means to believe in such a way that I actually turn
away from sin and idols and false religion to receive Jesus Christ as my only Lord
and Savior. Another Greek word translated believe or trust is peitho. It means to
be confident, to be fully persuaded (Ro. 2:19; 8:38; 2 Co. 2:3; 2 Th. 3:4; 2 Ti.
1:12). This is the type of faith which is required for salvation. To be saved, a
person must be fully persuaded that Jesus Christ is everything the Bible says He
is. He must be confident that Jesus can and will save him from sin (He. 3:14).
This true Bible meaning of “believe” clarifies the problem of faith and works in
salvation. It is faith alone, not works, which saves (Ro. 3:4; Ga. 2:3; Ep. 2:8-9;
Tit. 3:3-7); but real Bible faith always results in a changed life and in good works
(Ep. 2:10; Tit. 3:8; 2 Co. 5:17; 1 Joh. 3:1-3). Those who profess to believe in
Christ, but whose lives remain unaffected by their profession, do not have the
type of faith required for salvation.
BELL. The O.T. priest had bells on his robes (Ex. 28:33-34), which allowed the
people to hear him ministering for them in the holy place (Ex. 28:35). This
pictures the Holy Spirit’s witness of Jesus Christ during these days when He is in
heaven. Though we cannot see Him with our eyes, we know our Great High
Priest is there ministering for us because of the Holy Spirit’s witness (Joh.
16:13-15; Ac. 5:31-32). [See High Priest.]
BELLOWS. A leather bag used for blowing the fire of a smelting furnace (Je.
6:29).
BELLY. (1) That part of the human body which extends from the breast to the
thighs, containing the bowels; the stomach (Nu. 5:21; Ju. 3:21; Je. 51:34; Mk.
7:19; Lk. 15:16; 1 Co. 6:13). (2) The womb (Ps. 22:10; Je. 1:5). (3) The
innermost being; the heart (Pr. 20:27, 30; 26:22; Joh. 7:38). (4) Used symbolically
to describe man’s natural appetites (Ro. 16:18; Ph. 3:19). “Slow bellies” refers to
gluttony and slothfulness (Tit. 1:12). [See Heart.]
BELSHAZZAR (Belus the splendor of brightness, Bel has formed a king). A
king of Babylon at the time of its fall to the Medo-Persians (Da. 5:1-30). Skeptics
such as Ferdinand Hitzig doubted the existence of Belshazzar, but archaeology
confirmed that Belshazzar was the son of and co-regent with Nabonidus and that
Belshazzar was ruling in Babylon when it fell to the Persians. This is stated in the
Nabonidus Cylinder and the Babylonian Chronicle, both of which reside in the
British Museum. These artifacts confirm the Bible’s accuracy (1) in calling
Belshazzar king of Babylon, (2) in not mentioning Nabonidus in reference to the
fall of Babylon (because he wasn’t present), and (3) in saying that Belshazzar
offered Daniel the position as third ruler in the kingdom (Nabonidus being first
and Belshazzar the second) (Dan. 5:29).
BELTESHAZZAR (maintainer of the Lord, Belus hid his glory). The name give
to Daniel by his Babylonian captors (Da. 1:7). [See Daniel.]
BEMOAN. To lament (Je. 15:5; Na. 3:7).
BENEVOLENCE. Kindness; good will. The phrase “due benevolence” in 1 Co.
7:3 refers to the loving attitude one is to have toward one’s marriage partner in
sexual matters, the attitude which desires to meet his or her physical needs. The
same Greek word (eunoia) is translated “good will” in Ep. 6:7. [See Home.]
BENHADAD (son of Hadad, a god of Syria). Benhadad I, the son of Tabrimon,
was the king of Syria in the days of Asa (1 Ki. 15:18-22). Benhadad II is
mentioned in 1 Ki. 20:1; 22:1-2; 2 Ki. 6:8. He was murdered by Hazael (2 Ki.
8:7-15). Hazael subsequently named his son Benhadad “probably in order to
connect his own house with the ancient dynasty” (Barnes). This was, therefore,
Benhadad III. He is mentioned in 2 Ki. 13:3.
BENJAMIN (son of the right hand). Youngest son of Jacob, and the father of the
tribe by his name (Ge. 35:16-20; 43:1-34; 46:21; Nu. 26:38-41; Jos. 18:11-28).
BERACHAH (blessing). A valley in the mountains of Edom south of the Dead
Sea. It was here that the Israelites rejoiced over God’s defeat of the armies of
Ammon and Moab in the days of Jehoshaphat (2 Ch. 20:22-27).
BEREA. A city made famous in the N.T. by the wise attitude of its people toward
Paul’s preaching. They “searched the Scriptures daily, whether those things were
so” (Ac. 17:10-12).
BERYL. A precious green-colored stone (Ex. 28:20; 39:13; Eze. 1:16; Da. 10:6;
Re. 21:20).
BESEECH. To entreat; to implore; to ask or pray with urgency (Webster). The
two Greek words most commonly translated “beseech” are deomai (Lk. 5:12;
8:28) and parakaleo (Mt. 8:5). Deomai is further translated “pray” 12 times (Mt.
9:38) and “make request” (Ro. 1:10). It is used of Christ’s prayer that Peter’s faith
fail not (Lk. 22:32) and of the prayer that caused the early Christian meeting
house to be shaken (Ac. 4:31) and of Paul’s prayers (“praying exceedingly”) for
the Thessalonian Christians (1 Th. 3:10). Parakaleo, which means “to call near,
i.e. invite, invoke (by imploration or consolation),” is translated “call for” (Ac.
28:20), “comfort” (Lk. 16:25), “desire” (Mt. 18:32), “exhort” (Ac. 2:40), “intreat”
(1 Co. 4:13), and “pray” (Mk. 5:17). [See Prayer.]
BESIDE. (1) In addition to (Ge. 26:1; Ex. 12:37; 2 Pe. 1:5). (2) Beside of; near;
over; under; next to (Ex. 29:12; Le. 1:16). (3) Other than (De. 4:35).
BESIDES. “Beside” and “besides” were probably identical and employed
indifferently (Bible Word Book). [See Beside.]
BESIDE OURSELVES, BESIDE THYSELF. To appear to be out of one’s
mind; to be beyond the bounds of that which is considered reasonable (Mk. 3:21).
In 2 Co. 5:13 the Apostle is not saying that he was out of his mind or
unreasonable; he was referring to the way the world looked at him and his self-
denying zeal for Christ (compare Ac. 26:24). [See Mad.]
BESOM. A broom. Besom is used symbolically for the sweeping judgments of an
army (Isa. 14:23). “In Devonshire the name bisam or bassam is given to the heath
plant, because it is used for making besoms, as conversely as a besom is called
broom, from being made of broom-twigs of the broom plant” (The Bible Word-
Book).
BESTEAD. Pressed (Isa. 8:21). “Hardly bestead” means hard pressed, difficult in
situation or circumstance.
BESTOW. To expend; to confer; to give; to impart (Ex. 32:29; De. 14:26). (2) To
stow away; dispose of (Lk. 12:17; 1 Co. 13:3).
BETHANY (house of dates). A town frequented by Jesus (Mt. 26:1-13; Mk. 11:1;
14:3; Lk. 19:29; Joh. 11:1; 12:1). Bethany was about two miles from Jerusalem at
the Mt. of Olives and was the home of Mary, Martha, and Lazarus.
BETHAVEN (house of vanity, nothingness). A name God gave to Bethel, the
center of idolatry in Israel (Ho. 4:15; 5:8; 10:5). Bethel, the “house of God,” had
become bethaven, the “house of vanity or nothingness.” [See Bethel, Idolatry.]
BETHDAGON (house of Dagon). Jos. 15:33. [See Idolatry.]
BETHEL (house of God). The place where Abraham first pitched his tent after
arriving in Canaan (Ge. 13:3). Here Jacob had the dream about the ladder to
heaven (Ge. 28:10-19). Jeroboam built idols in Bethel and it became a center of
idolatry (1 Ki. 12:29-33; 13:1-32).
BETHLEHEM (house of bread). Bethlehem is located about six miles south of
Jerusalem in the hill country of Judea on the way to Hebron. Bethlehem is the
same as Ephratah, where Jacob‘s wife Rachel died (Ge. 35:19; 48:7). It is called
“Bethlehem Ephratah” to distinguish it from the Bethlehem that was located in
Zebulun (Jos. 19:15-16). It was the home of Boaz and Ruth (Ru. 2:4; 4:11) and of
David (1 Sa. 17:12). It was the birthplace of Jesus (Mt. 2:1; Lu. 2:1-20). It was
the birthplace of Jesus (Mt. 2:1; Lu. 2:1-20). It was a place where sheep grazed in
the days of David (1 Sa. 17:15) and Jesus (Lu. 2:8-15), and shepherds still graze
sheep on Bethlehem’s hills.
BETIMES. Early; seasonably; in a short time; before it is too late (Ge. 26:31; Job
8:5; 24:5; Pr. 13:24).
BETROTH. To contract to anyone for a future marriage; to promise or pledge

one to be the future spouse of another (Webster) (Ex. 21:8-9; 22:16; Le. 19:20;
De. 20:7; 22:23-28; 28:30; Ho. 2:19-20). [See Home.]
BETTERED. Profited; advantaged (Mk. 5:26).
BETWIXT. Between (Ge. 31:37).
BEULAH (married). A prophetic name for the land of Israel when Christ returns
and blesses it (Isa. 62:4). The land will then be married to Israel, and Israel will
be married to the Lord.
BEWITCH. To deceive (Ac. 8:9, 11; Ga. 3:1).
BEWRAY. To uncover; to make evident (Isa. 16:3; Pr. 27:16; 29:24; Mt. 26:73).
The same Hebrew word translated “bewray” in Pr. 27:16 (qara) is translated
“crieth” in Pr.1:21, “proclaim” in Pr. 20:6, “publish” in De. 32:3, and
“pronounce” in Je. 36:18.
BEYOND MEASURE. [See Measure.]
BEZALEEL (God is protection). Ex. 31:2. A Jew God equipped to oversee the
construction of the Tabernacle. His call. As Bezaleel was personally called by
God (Ex. 31:2), so the leaders of the churches are today (Ac. 13:1-3). His
equipment. As God equipped Bezaleel with everything he needed for the task at
hand (Ex. 31:3), He so equips the saints today (1 Co. 12; Ro. 12; Ph. 4:13). His
appointment. Bezaleel did not choose his calling, and neither does the Christian
choose his position in the Lord’s harvest (Lk. 6:13-16; Ro. 12:6-8; 1 Co. 12:7-11;
Ep. 4:10-11). His instruction. Bezaleel and his helpers were given exact
instructions regarding what they were to build for God; likewise Christian leaders
have been given exact instructions for the work of God in the N.T. age (1 Co.
11:2; 1 Ti. 6:13-14, 20).
BIER. A light frame or couch on which the dead could be carried (2 Sa. 3:31; Lk.
7:14). The Hebrew word mittah is often translated “bed” (Ge. 47:31) (Concise).
[See Burial, Cremation, Death.]
BILL. Writing; ledger account (De. 24:1; Isa. 50:1; Je. 3:8; Mk. 10:4; Lk. 16:6).
BIRTHRIGHT. The inheritance right of the firstborn son. The father’s rank and
position as head of the family, or tribe, passed at death to the eldest son. By right,
he received a double portion of the father’s property (De. 21:15-17). The firstborn
of the king succeeded to the throne (2 Ch. 21:3), unless set aside by divine
appointment, as when Solomon was chosen (1 Ki. 1).
BISHOP (overseer). 1 Ti. 3:1-2; Tit. 1:7. [See Pastor.]
BISHOPRIC. Oversight; office (Ac. 1:20). [See Apostle, Judas.]
BITTER. (1) Sharp or biting to the taste (Ex. 12:8; 15:23; Nu. 5:18-27; Ja. 3:11;
Re. 8:11). (2) Pointed; angry; painful to the feeling; hurtful; unsympathetic and
unkind (Col. 3:19; Ja. 3:14). (3) Painful; piercing; hard (Ge. 27:34; Ex. 1:14; Es.
4:1; Job 3:20; Ec. 7:26; Isa. 33:7).
BITTERNESS. (1) Sharpness; pain; discomfort; unpleasantness (1 Sa. 1:10; Job

7:11; 10:1; Pr. 14:10; 17:25; Isa. 38:15; Eze. 3:14). (2) Hard, angry, hurtful words
and thoughts (Ro. 3:14; Ep. 4:31; He. 12:15). [See Anger, Evil Speaking.]
BITTERN. A creature which inhabited places of ruin (Isa. 14:23; Zep. 2:14)
(Analytical).
BLAIN. A serum-filled blister on the skin (Ex. 9:8-11).
BLAMELESS. Having no just cause for blame. This word is used in two
different ways in regard to the Christian: He is blameless positionally in Christ
(Ep. 1:4), and he is to be blameless in his testimony before the world (Ph. 2:15; 1
Ti. 3:2, 10). The pastor is to be blameless in the qualifications listed in 1 Ti. 3 and
Tit. 1. [See Pastor.]
BLASPHEME. Slandering God, or using His name lightly (Ps. 74:18). “To hurt
or blast the reputation, or to smite with words, or reports; when applied to men
denotes injurious speaking, or calumny; and when used in reference to God
signifies speaking impiously of his nature, attributes, and works” (Treasury). [See
Capital Punishment, Evil speaking.]
BLASTED. Scorched; withered (Ge. 41:6; 2 Ki. 19:26; Isa. 37:27).
BLAZE. To spread far and wide (Mk. 1:45).
BLESS. (1) To pronounce divine favor and benefits (Ge. 1:22; 9:1-7; 39:5). God
blessed Adam, but Adam lost God’s blessing by his sin. God blessed Noah and his
sons that they might repopulate the world (Ge. 9:1). God blessed Abraham and
promised him an everlasting nation (Ge. 12:1-3). [See Covenant.]]The eternal
blessing of God comes through Jesus Christ upon those who believe (Ep. 1:3). (2)
To set apart or consecrate (Ge. 2:3; Lk. 9:16). (3) To praise God for His benefits
(Ps. 16:7; 34:1; 96:2; 100:4; 103:1-2, 20-22; 134:1-2; 145:1-2). (4) To be thankful
for and to bestow benefits upon something in a general sense; to speak well of
and to desire God’s blessing upon (2 Sa. 6:20; 8:10; 1 Ki. 1:47; Pr. 30:11; Mt.
5:44; Ro. 12:14).
BLIND. (1) Unable to see with the natural eyes (Ge. 19:11; Ex. 4:11; De. 28:29).
The Mosaic law provided for the blind (Le. 19:14; De. 27:18). Job cared for the
blind (Job 29:15). The prophets said the Messiah would open blind eyes (Ps.
146:8; Isa. 29:18; 35:5; 42:7). Christ healed the blind (Mt. 9:27, 28; 11:5; 12:22;
15:30, 31; 20:30; Mk. 8:22, 23; 10:46-51; Lk. 4:18; 7:21-22; 18:35; Joh. 9:1-41;
10:21; 11:37). (2) Spiritually hardhearted and unable to discern God’s truth (Mt.
23:16-26; Joh. 12:40; Ro. 11:7, 25; 2 Co. 4:4; Ep. 4:18). (3) Justice clouded by
the giving of gifts (Ex. 23:8; De. 16:19; 1 Sa. 12:3). (4) Carnal; spiritually
undiscerning (2 Pe. 1:9; Re. 3:17).
BLOOD. The life of man is in the blood (Le. 17:11, 14). God’s law demands
death AND the shedding of blood for transgression (Le. 17:11; Eze. 18:4; Ro.
6:23; He. 9:22). The O.T. sacrifices depicted how God’s Son, Jesus Christ, would
pay the price for sin (He. 9-10; 1 Pe. 1:18-19). Jesus’ death alone could not save
us; His blood was required. In Ro. 5:9-10 we see the two together. Verse 9 says
we are justified “by his blood,” and v. 10 says we are reconciled “by his death.”
What Jesus’ blood does for the believer: Justifies (Ro. 5:9), unifies (1 Co. 10:16),
provides eternal redemption and forgiveness (Ep. 1:7; 1 Pe. 1:18,19; He. 9:12),
brings us near to God (Ep. 2:13), grants peace (Col. 1:20), purges our conscience
(He. 9:14), grants access into God’s presence (He. 10:19), sanctifies (He. 13:12),
cleanses from all sin (1 Joh. 1:7), frees from sins (Re. 1:5), gives victory over
Satan (Re. 12:11). [See Atonement, Gospel, Justification, Propitiation,
Redemption, Offering.]
BLOOD GUILTINESS. Guilty of causing man’s death (Ps. 51:14). David cried
out to God to be delivered from “blood guiltiness” because he had caused Uriah
to be murdered (2 Sa. 11, 12).
BLOOD THIRSTY. The violent (Pr. 29:10).
BLOODY. (1) Murderous; violent (2 Sa. 16:8; Ps. 5:6; 26:9; 55:23; 59:2; Eze.
7:23). (2) Cruel (Ex. 4:25, 26). Moses’ wife unjustly thought him to be cruel
because he required the circumcision of his son.
BLOODY FLUX. Dysentery (Ac. 28:8).
BLOW UP. Blow loudly (Ps. 131:3).
BOANERGES (sons of rage, soon angry). Mk. 3:17.
BOAR. A swine (Ps. 80:13).
BOAST. To brag, to praise greatly. The Bible speaks of wrong boasting, which is
the exaltation of self or of sinful man, or a prideful confidence in man apart from
God (2 Ch. 25:19; Eze. 35:13; Ps. 10:3; 49:6; 52:1; 94:4; 97:7; Pr. 27:1; Ja. 3:5).
This kind of boasting is a great sin before God (Ro. 1:30; 2 Ti. 3:2). There is a
proper boasting, which is praise to and confidence in God and in His work (Ps.
34:2; 44:8; 2 Co. 7:14; 8:24; 10:15-16; 11:16). Salvation is by grace alone
through faith alone without works or sacraments so that man has no place for
boasting in himself or in his religious works; our boasting is exclusively of the
Lord Jesus Christ (Ep. 2:8-9; Ro. 3:27). [See Grace, Humble, Pride.]
BOAZ (cheerfulness). The wealthy man who married Ruth (Ru. 2). Ruth and
Boaz were grandparents of King David (Ru. 4:13-22), thus they are in the family
line of the Lord Jesus Christ (Mt. 1:1-6). Boaz was Ruth’s kinsman redeemer (Le.
25:25) and as such pictures Christ. As Boaz was willing and able to redeem the
Gentile Ruth, even so does Christ redeem and receive Gentiles today. As Boaz
made Ruth to share his name and wealth, even so do Christians inherit Christ’s
glory. Ruth became Boaz’s wife and friend, and Christians become Christ’s bride
(Ep. 5) and friend (Joh. 15:15). [See Kinsman Redeemer.]
BODY OF HEAVEN. The very substance or form of heaven; clear and lovely
like the heavens (Ex. 24:10). This is a description of the clearness and beauty of
the firmament beneath the Lord. In Revelation 4:6 the sea before the throne of
God is described as “a sea of glass like unto crystal.” This might be the same as
or similar to that which was seen by Moses on the mountain. [See Glory,
Heaven.]
BOISTEROUS. Strong (Mt. 14:30).
BOLLED. Swollen; podded; in pod (Ex. 9:31) Concise).
BOLSTER. Pillow (1 Sa. 19:13, 16).

BOND MAN. Slave (Ge. 43:18; Le. 25:46).
BONDSERVICE. Enforced service; slavery (1 Ki. 9:21).
BOOTH. A temporary structure made with branches (Ge. 33:17; Le. 23:39-43).
BOOTIES. Plunder; booty (Hab. 2:7).
BOOZ. The Greek form of Boaz. [See Boaz.]
BORN AGAIN. The new birth is a sinner receiving new life from God (Joh.
3:1-16) and being born into God’s family (Joh. 1:12-13). Other Bible terms that
refer to the New Birth are “born of the Spirit” (Joh. 3:5, 6, 8), “born of God” (1
Joh. 3:9; 4:7; 5:1, 4, 18), “new creature” (2 Co. 5:17; Ga. 6:15), “washing of
regeneration” (Tit. 3:5), “new man” (Ep. 4:24; Col. 3:9). How the New Birth Is
Like the First Birth: (1) It is a powerful event. The natural birth is a very
significant event. Many people are affected, not only the mother and father, but
all of the relatives and friends and acquaintances. Births are very dramatic things.
So is the new birth. (2) It happens at one time. A man is not born over a period of
a week or month or year. A birth happens in one day. So does the new birth. There
are many things leading up to the birth, but the birth itself happens in one day. (3)
Others know it when it happens. When a child comes into this world, everyone
around knows that a new life has been born. Likewise, when a person is born
again, those around him are going to know it. The Means of the New Birth: This
new life is received by trusting Christ to be one’s Savior from sin (Joh. 3:7-16;
1:12; 1 Joh. 5:1). People are born again by hearing and believing the Gospel of
Christ (1 Co. 4:15; Ja. 1:18; 1 Pe. 1:23). The Source of the New Birth: It is the
Holy Spirit who imparts this new life (Tit. 3:5; 1 Co. 6:11). The Result of the
New Birth: Those who are born again have eternal inheritance and are preserved
by God (1 Pe. 1:3-5). Their lives, also, are completely changed by the power of
the indwelling Spirit (2 Co. 5:17; 1 Joh. 3:14). [See Adoption, Convert, Eternal
Security, Gospel, Grace, Justification, Regeneration, Repentance, Salvation.]
BORROWER. One who borrows money and makes a debt (Pr. 22:7). The Bible
warns about unwise borrowing and making unwise business contracts (Pr. 6:1-5).
Following are some biblical lessons on this subject: (1) If you see that you have
made a mistake, try to find a way out of it (for example, wrong marriage
engagement, wrong business partnership, wrong job, wrong education). If the
obligation has been finalized, you are responsible to fulfill the contract, but it is
wise to do everything possible to get out of it if at all possible, such as working a
second job to pay off a debt quickly. (2) The borrower becomes a servant (Prov.
22:7). A business obligation is a contract before man and God. Don’t borrow
unless you are certain you can pay it back. Consider the terrible plight of the
prophet’s family in 2 Kings 4:1. God holds us responsible when we make a
promise. He requires us to speak the truth (Zec. 8:16; Ep. 4:25). We are bound by
our promises, whether it is in a marriage contract or a business contract. I know
of some believers who have filed for bankruptcy in America in order to escape
their debts, but that is not the Christian way. It might be necessary under certain
conditions to renegotiate the contract and extend the terms of payment, but debts
must be paid. It is a matter of Christian honesty. (3) It is especially unwise to
borrow on bad terms. A friend in South Asia recently told me that he went to a
bank to inquire about a loan. They were going to charge him 20% interest, plus he
had to deposit 20% of the borrowed amount into the bank and pay interest on that,
too! Many people in this same part of the world borrow from private lenders who
charge 30% interest plus various fees and penalties. People who agree to such
contracts are not wise. God has promised to provide our needs and to make a way
for us if we will obey Him and walk in His paths, and we must trust Him and not
make foolish decisions in desperation. To do the latter is to act in unbelief rather
than faith, but without faith it is impossible to please God (He. 11:6). (4) Be very
careful about lending money. There is a right time to lend (Ps. 37:26; Lk. 6:35).
But it is unwise to lend to anyone who asks. The lending must be done with
wisdom (Ps. 112:5). Don’t loan to strangers (Pr. 11:15). Don’t loan to a lazy
person or someone who doesn’t work hard (2 Th. 3:10; Pr. 6:6-10). Don’t loan
money to an undependable person with a poor testimony (Pr. 25:19; Lk. 16:10).
Don’t loan money to someone who is involved in a get-rich-quick scheme (Pr.
28:20). Don’t loan money to someone who has proven that he is unwise with
money or to someone who is already in debt. Don’t loan money to someone with
bad character (for example, lying, stealing, hiding from creditors, having a bad
testimony in his or her Christian life) (Prov. 4:14-17). When we enable people to
do evil, we become partakers of their evil deeds (1 Ti. 5:22; 2 Joh. 10-11; Re.
18:4).
BOSSES. The thickest, strongest part (Job 15:26).
BOTCH. An incurable skin disease (De. 28:27, 35).
BOTTLE. (1) A bag of animal skins for holding water or wine (Jos. 9:4,13; Ps.
119:83; Mt. 9:17). “The Arabs keep their water, milk and other liquids in leathern
bottles. These are made of goatskins. When the animal is killed they cut off its
feet and its head, and draw it in this manner out of the skin without opening its
belly. The great leathern bottles are made of the skin of a he-goat, and the small
ones, that serve instead of a bottle of water on the road, are made of a kid’s
skin” (Smith). (2) An earthen jar (Je. 19:1).
BOTTOMLESS PIT. The place where certain demonic powers are confined
until they will be released during the Great Tribulation (Re. 9:1-11). The Greek
word for the Bottomless Pit is abussos, abyss, and is translated “the deep” in Lk.
8:31. In Re. 11:7 and 17:8 the Bottomless Pit is mentioned in connection with the
Antichrist. Apparently this mysterious personage ascends out of this pit with the
demons. The devil will be confined in the Bottomless Pit for 1,000 years
following Christ’s return (Re. 20:1-3). [See Antichrist, Devils, Prophecy, Satan.]
BOW. (1) The bow and arrow (Ge. 27:3). (2) To bow down; to honor; to worship
(Ge. 18:2; 23:12; 1 Ki. 19:28). (3) The rainbow (Ge. 9:13-16). [See Rainbow.] (3)
The bow and arrow (Ge. 27:3). “The bow was the principal weapon of offense
among the Egyptians, Assyrians, and Hebrews. That of the Egyptians was a round
piece of wood, from five to five and one half feet long, either straight or bending
in the middle when unstrung. The string was made of hide, catgut, or string. The
Assyrian archer was equipped in all respects like the Egyptian, the bow being
either long and slightly curved or short and almost angular. Among the Hebrews
the bow and arrow are met with very early in their history, both for the chase (Ge.
21:20; 27:3) and war (48:22). In later times archers accompanied the armies of
the Philistines (1 Sa. 31:3; 1 Ch. 10:3) and of the Syrians (1 Ki. 22:34). Among
the Hebrews, captains high in rank (2 Ki. 9:24), and even kings’ sons (1 Sa. 18:4),
carried the bow, and were expert in its use (2 Sa. 1:22). The tribe of Benjamin
seems to have been especially addicted to archery (1 Ch. 8:40; 12:2; 2 Ch. 14:8;
17:17); but there were also bowmen among Reuben, Gad, Manasseh (1 Ch. 5:18),
and Ephraim (Ps. 78:9). Of the form of the bow we can gather almost nothing. It
seems to have been bent by the aid of the foot (1 Ch. 5:18; 8:40; 2 Ch. 14:8; Isa.
5:28; Ps. 7:12, etc.). Bows of steel, or rather brass, are mentioned as if specially
strong (2 Sa. 22:35; Job 20:24). The arrows were carried in quivers hung on the
shoulder or at the left side. They were probably of reed, and mostly tipped with
flint points; others were of wood tipped with metal, about thirty inches long and
winged with three rows of feathers” (People’s Bible Dictionary). [See Military.]
BOWELS. (1) Procreation organs (Ge. 15:4; 25:23). (2) Intestines (Nu. 5:22; 2
Ch. 21:15-19; Ac. 1:18). (3) Emotions; compassion (Ge. 43:30; 1 Ki. 3:26; 2 Co.
6:12; Ph. 1:8; 2:1; Co. 3:12; 1 Joh. 3:17). [See Belly, Heart, Soul, Spirit.]
BOWMAN. Archer (Je. 4:29). [See Military.]
BOZRAH (fortification, restraint, sheepfold). “It is assigned in Je. 48:24 to
Moab, so that it seems to have been at one time in the dominion of Edom, and at
another in that of Moab (Isa. 63:1; Je. 49:13, 20) (Jamieson, Fausset, Brown).
BRAMBLE. A thorn (Ju. 9:14-15; Ps. 58:9).
BRANCH. Christ as the “branch” is mentioned in Isaiah 4:2-6; 11:1; Jeremiah
23:5; 33:15; Zechariah 3:8; 6:12-13. This refers to the Messiah’s humanity and to
Messiah as the offspring of David (Jer. 23:5). It is a reference to the covenant that
God made with David that his Seed will rule an eternal kingdom (2 Sa. 7:12-13).
It is through the Branch that God will re-establish David’s throne and on this
throne Christ will rule forever (Isa. 9:7). [See Jesus Christ, Messiah.]
BRASEN. Made of brass (Ex. 27:4). [See Brass Serpent.]
BRASS SERPENT. When the Israelites were bitten by fiery serpents in the
wilderness, Moses was commanded to make a serpent of brass and place it upon a
pole. Looking on this with faith in the promise of God, the Israelites were healed
(Nu. 21:8-9). The lifting up of the brazen serpent on a pole is likened by Jesus to
His death on the cross (Joh. 3:14-15). Sinners are saved by having faith in Jesus’
death, just as the Israelites were healed by looking to the brazen serpent. The
serpent, representing God’s curse (Ge. 3:14), typifies the fact that the Lord Jesus
was made a curse for us on the Cross (Ga. 3:14).
BRAVERY. Beauty; splendid attire; proud worldly appearance (Isa. 3:18).
BRAWLER. Quarrelsome; fighter; contentious; not peaceable. Pr. 21:9; 25:24; 1
Ti. 3:3; Tit. 3:2. The root of the underlying Greek word, mache, is translated
“fighting” (2 Co. 7:5; Ja. 4:1) and “striving” (Tit. 3:9). [See Anger, Controversy.]
BRAY. To pound; grind; beat (Pr. 27:22). The impossibility of changing a fool’s
nature apart from divine intervention is presented in this verse. Even if he were
pounded and crushed in a mortar with a pestle, the fool would retain his
foolishness. This is why the Lord Jesus Christ said a man must be born again to
see the kingdom of God (John 3:1-16). He must be given new life through the
righteousness of Christ. [See Born Again.]
BREACH. Damage; break; leak (1 Ki. 12:5).

BREAKING FORTH. To burst out (1 Ch. 14:11; Ho. 13:13).
BREAKING UP. To force entry (Ex. 22:2).
BREAST. (1) Woman’s breast (Ge. 49:25; Job 3:2; Ps. 22:9; Pr. 5:19; Song 1:13;
4:5; 7:3, 7, 8; 8:1, 8, 10; Isa. 28:9; Eze. 16:7; 23:3, 8; Ho. 2:2; 9:14; Joel 2:16).
(2) The chest (Da. 2:32; Lk. 18:13; 23:48; Joh. 13:25; 21:20; Re. 15:6). (3) The
part of the quadruped animal which corresponds to man’s breast, between the
neck and the forelegs (Le. 7:30, 31, 34; 8:29; 9:20, 21; 10:14, 15). (4) The breast
is used symbolically to depict bounty and blessing (Job 21:24; Isa. 60:16; 66:11).
BREASTPLATE. (1) A garment worn by the high priest (Ex. 28:15-30). (2)
Righteous character as a protection from spiritual enemies (Isa. 59:17; Ep. 6:14; 1
Th. 5:8). (3) Military armament (Re. 9:9, 17). [See High Priest.]
BREED. (1) To increase; to multiply; to bear offspring (Ge. 8:17; Ex. 16:20). (2)
A particular type of cattle (De. 32:14).
BREEDING. Overrunning; possession (Zep. 2:9).
BRIBE. “A price, reward, gift or favor bestowed or promised with a view to
pervert the judgment, or corrupt the conduct of a judge, witness or other person. A
bribe is a consideration given or promised to a person, to induce him to decide a
cause, give testimony, or perform some act contrary to what he knows to be truth,
justice or rectitude” (Webster). The Bible condemns giving and taking of bribes:
Ex. 23:8; De. 16:19; Ps. 26:10; Pr. 17:23; 29:4; Isa. 1:23; 33:15; Am. 5:12.
Samuel testified that he refused bribes (1 Sa. 12:3), but his sons took bribes (1 Sa.
8:3). Hezekiah took a gift from the king of Babylon (2 Ki. 20:12). [See
Government.]
BRIGANDINES. Protective armor worn on the person (Je. 46:4; 51:3). [See
Military.]
BRIM. The brink of a river or the edge of a container of water (Jos. 3:15; 1 Ki.
7:23; Joh. 2:7).
BRIMSTONE. Burning sulphur. Brimstone is used to describe the place of
eternal punishment for Satan and unsaved men (Re. 14:10; 19:20; 20:10-15;
21:8). [See Gehenna, Hell.]
BRINK. Edge (Jos. 3:8).
BROIDED. Braided (1 Ti. 2:9).
BROIDERED. Embroidered (Eze. 16:10, 13).
BRUISE. The expressions “bruise thy head” and “bruise his heal” in Ge. 3:15
form a Messianic prophecy. In this verse God is addressing the serpent after
man’s fall. The seed of the serpent will bruise the heel of the woman’s seed, and
the seed of the woman will bruise the head of the serpent’s seed. It is a strange
expression, because ordinarily the man is said to have seed, not the woman. In
this case it is the woman’s seed because it is a prophecy of the virgin birth of
Jesus Christ. The seed of the serpent will bruise Christ’s heel on the cross, but the
Seed of the woman will bruise the head of the serpent on that same cross (He.
2:14). [See Jesus Christ, Satan.]
BRUISED REED. [See Reed.]
BRUIT. Report (Je. 10:22; Na. 3:19).
BRUTE. Like an animal; irrational; without reason (2 Pe. 2:12; Jude 10). The
Greek word, alogos, is translated “unreasonable” in Ac. 25:27.
BRUTISH. Like a brute beast; ignorant; foolish; wicked; hurtful (Ps. 49:10; 92:6;
94:8; Pr. 12:1; 30:2; Isa. 19:11; Je. 10:8, 14, 21; 51:17; Eze. 21:31). The same
Hebrew word, baar, is translated “eaten up” (Isa. 3:14), “wasted” (Nu. 24:22),
and “burnt” (Isa. 24:6). It particularly speaks of the destructiveness of the wicked.
BUCKLER. A small shield used by archers and swordsmen (1 Ch. 5:18). [See
Military.]
BUFFET. To strike with the fist; to beat; to punish (Mt. 26:67; Mk. 14:26; 1 Co.
4:11; 2 Co. 12:7; 1 Pe. 2:20).
BUL (changing). The 8th month of the Hebrew calendar (1 Ki. 6:38),
corresponding to parts of October and November. The seed time (Potts). [See
Calendar.]
BULLOCK. A young bull (1 Ch. 29:21; Je. 31:18; 1 Co. 9:9). The bullock was
used in some O.T. offerings and as such pictures Christ as the willing Servant of
the Father (He. 10:7). [See Jesus Christ, Offerings.]
BULRUSH. A plant that grows in swamps and can be twisted into ropes (Ex. 2:3;
Job 41:2; Isa. 9:14).
BURDEN. (1) A solemn pronouncement of judgment (Isa. 13:1). “a ‘burden,’ is
the Hebrew word massa, referring to a heavy, weighty thing. It is a message of
judgment. It is ‘heavy’ because the wrath of God is in it, and grievous for the
prophet to declare” (Scofield). (2) Something difficult or troublesome; a weight
(Mt. 20:12; Ac. 15:28; Re. 2:24). The Greek word translated “burden” in these
verses is baros. It is also translated “weight” (2 Co. 4:17) and “burdensome” (1
Th. 2:6). Strong defines this as “a weight; a load.” (3) A responsibility; a duty; a
task of service (Mt. 11:30; 23:4; Lk. 11:46). The Greek word translated “burden”
here (phortion) is defined by Strong “as invoice (as part of freight), i.e. a task or
service.” “In Ga. 6:2 and 5 both words are employed: ‘Bear ye one another’s
burdens (baros) ... for every man shall bear his own burden (phortion).’ We may
and should in sympathy bear one another’s troubles, and so on; but each one is
responsible for his own duty: he cannot transfer it to another” (Concise). [See
Prophecy, Suffering, Trial.]
BURIAL. The common type of burial for the Jews was to lay the body in a cave,
whether natural or man-made (Ge. 25:9-10; Joh. 11:41-44; Mt. 27:60) or to lower
it into the ground (2 Ki. 13:20-21). The body is buried by faith in the resurrection
(1 Co. 15:42-44). [See Death, Resurrection.]
BURNT OFFERING. [See Offerings.]
BURSTING. Breaking (Isa. 30:14).
BUSHEL. [See Weights and Measures.]

BUSYBODY. Meddling in the business of others without proper reason and
authority (2 Th. 3:11; 1 Ti. 5:13; 1 Pe. 4:15). [See Backbite, Evil Speaking,
Gossip, Slander, Talebearer, Tattler, Whisperer.]
BY AND BY. Immediately (Mt. 13:21; Mk. 6:25; Lk. 17:7; 21:9).
BY COURSE. In due order; one by one (1 Co. 14:27). [See Course.]
BY THAT. Before (Ex. 22:26).
BY STRENGTH OF HAND. By his power (Ex. 13:3, 14, 16).
BY THE HAND OF. By; by means of (Ge. 38:20).
BYWORD. A proverb (2 Ch. 7:20).
-C-
CAB. [See Weights and Measures.]
CABINS. A vault or arched cell (Je. 37:16).
CABUL (dry, sandy). Jos. 19:27.
CAESAR. The name of the ruling family of the Roman empire from the 3rd
century B.C. Cæsar was the title taken by each of the Roman emperors (Mt.
22:17, 21; Joh. 19:12, 15; Ac. 11:28; 17:7; 25:8-21; 26:32; 27:24; 28:19; Ph.
4:22).
CAESAREA. A Roman seaport city on the Mediterranean. It was called Caesarea
Maritima to distinguish it from Caesarea Philippi, which was a different city
located at the foot of Mt. Hermon (Mt. 16:13). Caesarea Maritima is mentioned
15 times in the book of Acts. Cornelius, a centurion who commanded 100
soldiers, was saved and baptized here after hearing Peter preach the gospel (Acts
10). It was here that Herod Agrippa was eaten of worms because he failed to give
God the glory (Acts 12:19-23). Philip the evangelist lived here (Acts 21:8). After
Paul was arrested in Jerusalem he was sent to Caesarea and spent two years
imprisoned there until he was sent to Rome. It was here that he appeared before
Felix, Festus, and King Agrippa (Acts 23:23 - 26:32). (This Agrippa was a great
grandson of Herod the Great.) It was here that Pontius Pilate lived in luxury and
splendor as the Roman prefect or governor of Judea (AD 26-36). Built by Herod
the Great, Caesarea Maritima became the capital of the Roman province of Judea.
The place was originally a Phoenician coastal station called Stratos Tower, after
the name of a Sidonian king. Herod’s Caesarea Maritima was one of the crown
jewels of the Roman Empire and its man-made harbor was the largest artificial
harbor ever built in the open sea to that time. “The scale and complexity of this
project, along with the rapidity of its execution, are remarkable even if judged by
modern standards. It ranks as one of the most impressive engineering
accomplishments of the Augustan Age.” The 100-acre harbor formed a safe
shelter to anchor Roman fleets as well as quays for cargo. “It seems that the outer
basin was designed to accommodate passing fleets; probably the great grain fleets
sailing from Alexandria to Rome” (Zaraza Friedman, “Caesarea Maritima”). At
the harbor entrance there were six colossal statues, three on each side. At the top
of the harbor was a temple devoted to Caesar worship, with a massive enthroned
statue patterned after the Zeus at Olympia in Greece. The Roman name for Zeus
was Jupiter, and he was the empire’s chief god. The city had colonnaded streets
and all sorts of magnificent buildings and sprawling private villas. Many of the
floors of Roman buildings were covered with beautiful mosaic patterns created
with colorful tiles. The city had fountains and pools and a public bathhouse with
hot, warm, and cold water. Herod’s palace was built out into the sea on a
causeway and featured a large indoor pool carved from the rock. Water was
brought to Caesarea from miles away via an aqueduct built by the Roman Tenth
Legion. A large segment is still standing 2,000 years later. When the water
reached the city via the aqueduct, it was channeled into pipes to provide water
and to power a sewer system. Caesarea had a 4,000-seat theater that was used for
speeches, trials, plays, and gladiatorial contests. Caesarea had a 10,000-seat
hippodrome (also called a circus) used for chariot races, Greek athletic contests,
gladiatorial contests, and other events.
CAIAPHAS (depression, humiliation). Mt. 26:3.
CAIN. The first son of Adam and Eve. Cain became the first murderer when he
killed his brother, Abel, who was a prophet (Lk. 11:50; 1:70; Ac. 3:21). Cain was
the inventor of false religion, as he refused to approach God in the prescribed
manner (Ge. 4). “The way of Cain” (Jude 11) is (1) the way of religion by good
works rather than by God’s grace in Christ, (2) the way of those who believe that
man is basically good and can do acceptable works before God, (3) the way of
rejecting Jesus Christ as the Lamb of God, (4) the way of following man’s
thinking rather than God’s Word, (5) the way of claiming that there are multiple
paths to God, (6) the way of those who reject God’s warning and refuse to repent
(Ge. 4:6-8), (7) the way of persecuting the true saints of God, (8) the way of those
who want a bloodless religion. Cain replaced the blood and death of an innocent
sacrifice with fresh vegetables from his own garden. He is the father of
theological modernists who deny the necessity of Christ’s blood atonement. For
example, the Today’s English Version changed the word “blood” to “death,”
because of the modernistic theology of its translator Robert Bratcher. [See Abel,
Atonement, Blood, Gospel, Grace, Repentance, Offerings, Sacrifice, Type.]
CALAMITY. Misfortune; trouble; loss (De. 32:35; Ps. 18:18; 57:1; Pr. 1:26;
6:15; 17:5; 19:13; 24:22; 27:10; Je. 18:17; 46:21). [See Suffering.]
CALAMUS. Sweet-scented cane. It is a knotty root, reddish without and white
within, and filled with a spongy substance (Ex. 30:23) (Webster).
CALDRON. A pot in which meat is boiled; often used symbolically of God’s
judgment (Je. 52:18-19; Eze. 11:3, 7, 11).
CALEB (forcible, bold). One of the 12 spies who investigated the land of Canaan
for Israel. Of the 12, only Caleb and Joshua gave a good report and had faith that
God would give them the land (Nu. 13). God rewarded Caleb for his faith and
obedience (Jos. 1:12-15, 20; 14:7).
CALENDAR. “Like so many ancient peoples, the Hebrews also used the period
during which the moon accomplishes its changes as a unit of time—the month.
Their year was made up of twelve moon-months of 29 days each. The Hebrews
were also acquainted with the solar year. The discrepancy between the solar and
lunar year they then smoothed over by means of an intercalary month inserted
about every third year which was called Veadar, that is, the additional Adar,
bringing the number to 13. No notice, however, is taken of such a month in the
Bible. The usual method of designating the months is by their numerical order,
e.g., ‘the second month’ (Ge. 7:11), ‘the fourth month’ (2 Ki. 15:3), was generally
retained even when the names were given; e.g., ‘in the month Zif, which is the
second month’ (1 Ki. 6:1), ‘in the third month, that is, the month of Sivan’ (Est.
8:9). The identification of the Hebrew months with our own cannot be effected
with precision on account of the variations that must inevitably exist between the
lunar and the solar month” (Potts).
We should also note the difference in the Roman day, the Jewish day, and our
present day. THE ROMAN DAY began at 6:00 A.M. and closed at 6:00 the next
morning. THE JEWISH DAY began at sunset and closed at the next sunset (or
from about 6:00 P.M. to the next 6:00 P.M.). OUR DAY begins at midnight and
closes the next midnight (James Crumpton).
Hebrew Months Listed in Order
Abib or Nisan (corresponding to parts of March and April)
Zif (corresponding to parts of April and May)
Sivan (commencing with the new moon of June)
Thammuz (corresponding to parts of June and July)
Ab (corresponding to parts of July and August)
Elul (corresponding to parts of August and September)
Ethanim (corresponding to parts of September and October)
Bul (corresponding to parts of October and November)
Chisleu (corresponding to parts of November and December)
Tebeth (commencing with the new moon in January)
Sebat (corresponding to parts of January and February)
Adar (corresponding to parts of February and March)
[See Ab, Adar, Bul, Chisleu, Elul, Ethanim, Friday, Nisan, Sabbath, Sebat, Sivan,
Sunday, Tebeth, Thammuz, Watch, Zif.]
CALNEH (fort of Ana or Anu). Ana or Anu was one of the chief objects of
Babylonian worship (Ge. 10:10) (Young). [See Idolatry.]
CALVARY (a skull). [See Cross, Crucify, Golgotha, Hang.]
CAME TO HIS HAND. That which he has in possession (Ge. 32:13).
CAMEL. Camels are mentioned more than 60 times in the Bible, beginning with
Abraham (Ge. 12:16). The Arabian camel, called a dromedary, has long legs,
short hair, and one hump. This is the type of camel commonly found in Israel and
Egypt. The Bactrian camel has shorter legs, long hair, and two humps. The name
comes from ancient Bactria, on the Oxus River in northern Afghanistan. The
camel was used for war (Jud. 7:12). It can run 40 MPH for short distances and
can maintain 25 MPH for several hours. The camel is used as a beast of burden
(Ge. 37:25). It can carry hundreds of pounds of goods. The camel is also used for
transportation (Ge. 24:61). The Arabian camel is up to 7.5 feet tall at the hump,
11 feet long, and weighs up to 1,500 pounds. It kneels down to allow people to
get on its back, first kneeling on its front knees, then sitting down on its rear legs.
At about age five months it develops callus-like bare spots on its knees and chest
to support its weight when kneeling. The camel seat is called “furniture” (Ge.
31:34). The camel can eat thorny desert plants without injuring its mouth or thick
lips. It can even eat leather shoes. It can kick in four directions with each of its
legs. It can spit a foul-smelling green fluid from its stomach as a defense. Called
“the ship of the desert,” the camel is designed by God to use water very
efficiently and can go many days without drinking. The camel doesn’t sweat until
106 degrees F thus preserving body fluid. Its internal thermostat can vary within a
10 degree parameter to suit the condition. Its nostrils trap water vapor which is
returned to its body as fluid. Its coat reflects sunlight and insulates from heat. The
camel’s red blood cells are oval shaped so they can flow even when dehydrated
rather than clumping as human blood cells do. The camel is the only mammal to
have this type of red blood cells. The camel can lose 25% of its body fluid
without getting dehydrated and being in danger of dying, whereas most mammals
can lose only 15%. Its hump stores up to 80 pounds of fat and can release one
gram of water for every gram of fat. As the fat is consumed to hydrate the animal,
the hump shrinks and loses solidity until it falls over. It will return to its original
shape after the animal drinks its fill and has a rest. The baby camel doesn’t have a
hump until it starts eating solid food. A camel can drink 25-40 gallons of water in
about 15 minutes. This shows how diligent young Rebecca was (Ge. 24:19-20).
CAMP. (1) An encampment or stopping place for travelers (Ex. 14:19). (2) False
religion (He. 13:13-14).
CAMPHIRE. A thorny shrub with fragrant white flowers (S.S. 1:14; 4:13).
CANA. The location of Christ’s first miracle. Mentioned only three times in the
Bible (Joh. 2:1, 11; 4:46; 21:2). [See Jesus Christ, Wine.]
CANAAN (subjected). The land God gave to Israel. “Canaan” was a son of Ham
(Ge. 10:6-19; 1 Ch. 1:8-16; Nu. 13:29; Jos. 11:3). Canaan was the father of the
Philistines, the Jebusites, the Amorites, the Girgashites, and the Hivites (1 Ch.
1:8-16; De. 20:16-18). The exact nature of Ham’s offense is not known, but all of
the nations which descended from him were idolatrous and immoral (Le.
20:10-23). “The nations which God destroyed before Israel were descended from
Canaan; and so were the Phoenicians and the Carthaginians, who were at length
subjugated with dreadful destruction by the Greeks and Romans. The Africans
who have been bought and sold like beasts, were also his posterity” (Treasury).
[See Ham, Israel, Japheth, Noah, Shem.]
CANDLESTICK. The seven-lamp candlestick was located in the Tabernacle
built by Moses (Ex. 25:31-40; He. 9:2). The lamps were to be kept burning day
and night (Le. 24:3-4). The candlestick pictures Jesus Christ as the Light of the
world (Joh. 8:12; 12:35-36). He gives light to every man (Joh. 1:4-9), and
illumines the things of God to those who are born again (1 Co. 2:14-16). The
candlestick also depicts the Holy Spirit who is representing the Lord Jesus in the
world today and giving spiritual enlightenment to men (Joh. 16:7-15; 1 Co.
2:10-12; 1 Joh. 2:20-27). [See Conscience, Holy Spirit, Inspiration.]
CANKER. A cancerous, growing sore (2 Ti. 2:17). The Lord warns that false
teaching, unless rooted out and avoided, will spread like a cancer. Error cannot be
ignored; it must be dealt with biblically and aggressively. [See Doctrine, False
Teaching, Separation.]
CANKERWORM. A worm which devours vegetation (Joe. 1:4; 2:25; Nah.
3:15-16).
CAPERNAUM (village of Nahum). Capernaum was on the northern shore of the
Sea of Galilee, strategically located on a major road from Damascus to the coast
of Israel and south to Egypt. A Roman milestone was found in the ruins of
Capernaum in 1975 from the time of the Emperor Hadrian (AD 117-138). It was a
Roman garrison town with a detachment of legionnaires under a centurion. There
was a Roman tax office (Mt. 9:9). There was a big protected harbor and large
commercial fishing industry here in Jesus’ day. Capernaum was a center of
millstone production from basalt (volcanic) rock, and Jesus preached here about
the millstone (“millstone hanged about his neck, and he cast into the sea,” Lu.
17:2). Five of Jesus’ apostles lived there: Peter and Andrew (Mr. 1:16-18), James
and John (Mr. 1:19-20) (they were originally from Bethsaida, Joh. 1:44), and
Matthew or Levi (Mr. 2:13-14). Jesus lived here in Peter’s house (Mt. 4:13); it is
called “his own city” (Mt. 9:1). He performed more miracles and preached more
sermons in and around Capernaum than any other place. There He healed Peter’s
mother-in-law (Mr. 1:29-31); healed the sick and demon possessed of the city
(Mr. 1:32-34); healed the servant of the centurion (Mt. 8:5-13); cast a demon out
of a man in the synagogue (Mr. 1:21-35); healed the man that was let down
through the roof (Mr. 2:1-12); healed the man with the withered hand in the
synagogue on the sabbath (Mr. 3:1-6); healed the nobleman’s son (Joh. 4:46-54);
healed the daughter of Jairus (Mr. 5:21-23); healed the woman who had an issue
of blood 12 years (Mr. 5:24-34). It was in Capernaum that the disciples argued
who would be the greatest (Mr. 9:33-37). It was in Capernaum that Christ taught
the Pharisees, “I came not to call the righteous, but sinners to repentance” (Mr.
2:13-17); likened the church to new wine in a new bottle (Mr. 2:18-22); rebuked
the Pharisees for criticizing His disciples for plucking and eating corn on the
sabbath day (Mr. 2:23-28); preached on hell as the place where the worm dieth
not, and the fire is not quenched (Mk. 9:42-50); preached on the Bread of Life in
the synagogue and many turned away from Him (Joh. 6:28-66). It was in
Capernaum down by the harbor somewhere that Peter caught the fish with the
coin in its mouth (Mt. 17:24-27). It was in Capernaum that Peter testified that he
was sure that Jesus is the Christ the Son of the living God (Joh. 6:67-69).
Capernaum was one of three cities that Jesus cursed by name for unbelief. The
other two were Chorazin and Bethsaida (Mt. 11:20-24). All three ancient cities lie
in ruins today. Capernaum suffered great earthquakes in the 4th century, the 7th,
and the 11th. John Phillips says, “Capernaum was a busy lakeside town to which
ancient trade routes brought people from near and far. It was a bustling place,
alive with the sound of hammers as the coopers barreled fish for markets in
Jerusalem. It was a town where shipbuilders made boats for the fishing trade. A
town where busy merchants sold fabrics from the dye works at Magdala, where
the products of the pottery kilns were put up for sale. It was only a stone’s cast
from Tiberias where Herod had a palace and where Gentile throngs jostled and
rubbed shoulders. There were touring artists from Antioch, famous gladiators
from Decapolis, along with the usual marching Roman troops.”
CAPPODOCIA. An elevated table-land, intersected by mountain chains in the

eastern part of Asia Minor, bounded on the N. by Pontus, W. by Lycaonia, S. by
Cilicia, and E. by Syria and Armenia Minor (Young) (Ac. 2:9; 1 Pe. 1:1).
CAPTAIN. An officer over a number of soldiers (2 Sa. 18:2; 2 Ki. 1:9; Ac.
21:31-32).
CAPTIVITY. Bondage in a foreign land. In the Bible, captivity usually refers to
Israel’s captivity. There have been four major captivities: (1) The captivity in
Egypt (Ex. 1-4). (2) The captivity of the northern tribes in Assyria (2 Ki. 15:29
17:6-23). (3) The captivity of the southern tribes (Judah) in Babylon (2 Ki.
24-25). This was the 70 year captivity (Je. 25:8-12; Ezr. 1). (4) The worldwide
captivity following the destruction of Jerusalem by Roman armies in 70 A.D. It is
from this captivity that the Jews have begun to return to Palestine in recent
decades.
CARBUNCLE. A bright, shining gem. (Ex. 28:17; 39:10; Isa. 54:12; Eze. 28:13).
“The Hebrew root suggests a ‘shining stone’ (Revell). “Bareketh, from barak, to
lighten, glitter, a very elegant gem, of a deep red color, with a mixture of
scarlet” (Treasury).
CARCASE. Dead body of a man or animal (Le. 5:2; 11:8-40; De. 14:8; 28:26; 1
Ki. 13:24-30; 2 Ki. 9:37).
CARCHEMISH (citadel of Chemosh). 2 Ch. 35:20.
CAREFUL. Anxiety; worry; concern. What we should not be careful for (in the
sense of worrying and fretting): (1) Daily needs (Mt. 6:24-33; Ph. 4:11-12; Ps.
37:25). (2) Tomorrow (Mt. 6:34). (3) Guidance (Pro. 3:5-6; Ps. 37:23). (4) Life’s
responsibilities (Lk. 10:41). (5) Evil men (Ps. 37:1). (6) Security in Christ (1 Joh.
5:11-13; 2 Ti. 1:12; Ro. 8:28-39). What we should be careful for (in the sense of
being deeply concerned for and looking after): (1) Our own spiritual condition
and growth (1 Co. 9:24-27). (2) The souls of the unsaved (Ps. 142:4; Ro. 9:1-3)
(3) The welfare of other Christians (1 Th. 3:5; Ga. 4:19-20; 2 Co. 11:28; He.
3:12-13). (4) The welfare of our country and government leaders (1 Ti. 2:1-2). (5)
Our testimony before men (1 Pe. 4:15). (6) The church (1 Co. 7:11). (7) Our
families (1 Ti. 5:8; Pro. 23:26-28). (8) The welfare of strangers (Lk. 10:34-35).
(9) The return of Christ (Re. 22:20). [See Anxious, Take Thought For.]
CARMEL (fruitful place). A mountain in the northwest of Israel (Jos. 12:22). It
was a favorite place of Baal worship in the time of Ahab and Jezebel, and it is
where Elijah defeated the prophets of Baal (1 Ki. 18). From Carmel you can see
the entire northern part of Israel on a clear day, including many of the places
mentioned in the Bible. These include Mt. Hermon, the Sea of Galilee, Nazareth,
Mt. Tabor (where Barak’s armies massed for the attack on Sisera), Nain (where
the widow’s son was raised up by Jesus), Beth Shean, Mt. Gilboa (where Saul
was killed), Megiddo, and Samaria.
CARNAL. (1) Pertaining to the sinful nature of man (Ro. 8:7). The Christians at
Corinth were called carnal because they were living in many ways like unsaved
men, they were living under the power of the carnal nature (1 Co. 3:1-4). “To be
‘carnal’ or fleshly denotes an unhealthy Christian state. To be ‘carnal’ is
equivalent to a condition marked in Scripture as babyhood, requiring ‘milk,’ and
not ‘solid food’ (He. 5:12-14). Our safety is in walking in the power of the Holy
Ghost (Ro. 8:13, 14)” (Handbook). (2) Physical, material things (Ro. 15:27; 1 Co.
9:11; 2 Co. 10:4). [See Flesh, Natural, Sanctification, Sin, Worldly.]
CARRIAGE. Vessels; baggage (1 Sa. 17:22; Isa. 46:1).
CASEMENT. Window, latticework (Pr. 7:6). CASSIA. The bark of an aromatic
plant resembling cinnamon (Ex. 30:24; Ps. 45:8; Eze. 27:19).
CASSIA. The bark of an aromatic plant resembling cinnamon, the Arabian cassia
(Ex. 30:24; Ps. 45:8; Eze. 27:19).
CAST. (1) Throw; discard; toss or lay aside; drop (Ge. 21:10; 37:20; Ex. 15:4;
28:40). (2) Fashion; mold; form (Ge. 31:51; Ex. 25:12). (3) Set up; build (2 Ki.
19:32; Je. 6:6). (4) Meditate upon; consider (Lk. 1:29).
CAST A BANK AGAINST. Set up a fortification (2 Ki. 19:32). [See Military.]
CAST ABOUT. To return; come again; go about; compass (Je. 41:14).
CAST IN THE MIND. Meditate upon; consider (Lk. 1:29).
CASTAWAY. Disapproved; rejected. This term in 1 Co. 9:27 refers to Paul’s fear
that he would be rejected by God in terms of his service and usefulness and
reward. The context of 1 Corinthians 9:27 is Christian service (1 Co. 9:24-26).
The subject is running a race and winning a prize, whereas salvation is a free gift
(Ep. 2:9-10). Compare 2 Joh. 8 and Re. 3:11.
CASTOR. The Castor and Pollux in Ac. 28:11 were the two names of the sons of
Jupiter, regarded by sailors as their tutelary divinities, appearing in the heavens as
the constellation of the Gemini or Twins. On shipboard they were recognized in
the phosphoric lights which play about the masts and sails. Hence Roman poets
so often allude to these divinities in relation to navigation (Young).
CAUL. (1) The deep fold of fat above the liver. The caul and other inner parts of
the animal sacrifices were burned as an offering (Ex. 29:13, 22; Le. 3:4). (2) Net
for the hair (Isa. 3:18).
CAUSELESS. Needlessly; without cause (1 Sa. 25:31; Pr. 26:2).
CEDAR. (1) The cedar mentioned most often in the Bible is the Cedar of
Lebanon, Cedrus libani. The largest specimens grew on the mountains of
Lebanon and Syria, but it also grew on Cypress, in Anatolia (modern Turkey), and
elsewhere. It is a large, stately evergreen tree, the wood of which is prized for its
durability and fragrance. Psalm 104:16 says, “The trees of the LORD are full of
sap; the cedars of Lebanon, which he hath planted.” This refers to the tree’s
fragrant gum which makes it impervious to rot and damage from insects.The
Cedar of Lebanon can have a single trunk but it often divides into multiple trunks
and has an open, spreading habit which makes the shape of each tree distinct. The
cedar does not start producing seed cones until age 40. They open from top to
bottom and release their seeds. The cedar is used in connection with the hyssop, a
small bush, to refer to the creation in general, serving as specimens of the
smallest and the largest plants (1 Ki. 4:33; Le. 14:4, 6, 51, 52). Cedar of Lebanon
was used throughout the Mediterranean region for palaces, temples, and ships. It
is mentioned in the records of Sargon of Akkad and Pharaoh Sneferu in the third
millennium BC. The Babylonian flood legend of Gilgamesh mentions a cedar

forest that was guarded. The Roman historian Pliney the Elder describes 130-
foot-tall cedars on the island of Cypress. Cedar was used by David in building his
palace (2 Sa. 5:11), by Solomon in building the first temple (1 Ki. 5:13, 14;
6:9-10), and by Zerubbabel in building the second temple (Ezr. 3:7). The logs
were cut in the mountains and transported by ship and wagons. The merchants of
Phoenicia traded in cedar chests (Eze. 27:24). The masts of the Phoenician war
ships were made of cedar (Eze. 27:5). Man in his rebellion and sinful pride is
likened to a cedar. “For the day of the LORD of hosts shall be upon every one
that is proud and lofty … upon all the cedars of Lebanon, that are high and lifted
up…” (Isa. 2:12-17). Man in submission to God is like a cedar in the sense of
long life and beauty and blessing in Christ. “The righteous shall … grow like the
cedar in Lebanon. Those that be planted in the house of the LORD shall flourish
in the courts of our God” (Ps. 92:12, 13). The cedar, acacia, myrtle, and oil tree
(olive) will grow in the former wilderness in Christ’s kingdom (Isa. 41:18-19). (2)
It is possible that some references to cedar in the Bible are to the cypress family
of trees and shrubs in general. This includes the small junipers (Nu. 24:6).
CEDRON (dark, torrent). The brook Kidron (Joh. 18:1). [See Kidron.]
CELESTIAL. Heavenly; relating to heaven; dwelling in heaven (Webster) (1 Co.
15:40).
CENSER. A container for burning incense; coals were placed in the censer from
the altar of sacrifice and the incense was sprinkled upon the coals and reacted to
the heat to form a fragrant cloud (Le. 16:12-13; Nu. 16:6-48; 1 Ki. 7:50; 2 Ch.
4:22; He. 9:4; Re. 8:3, 5). Nadab and Abihu offered strange fire in their censers,
probably referring to the fact that they gathered their coals from some source
other than the altar of sacrifice (Le. 10:1-7). God is very concerned that the
pattern of truth and worship in His Word to be followed in strictest detail (1 Co.
11:2; 1 Ti. 6:13, 14, 22). It is apostasy to supplant the doctrine and practice of
Holy Scripture with man’s tradition. [See Incense, Strange Fire, Tabernacle.]
CENTURION. The commander of a unit of 100 soldiers in the Roman army (Mt.
27:54; Ac. 21:32; 22:26; 27:1, 3, 43).
CEPHAS (a stone). A name given by Jesus to Peter (Joh. 1:42). [See Peter,
Pope.]
CERTIFIED, CERTIFY. To make known; to tell (Es. 2:22; Ezr. 4:14; Ga. 1:11).
CHAFED. Angry; discontented (2 Sa. 17:8).
CHAFF. The refuse of grain which is separated in the winnowing process (Job
21:18; Ps. 1:4; Isa. 17:13; Ho. 13:3; Zep.2:2; Mt. 3:12).
CHALCEDONY. A type of quartz; transparent; brilliant green. It is used in the
wall of the New Jerusalem (Re. 21:19).
CHALDÆA. (1) The country of Babylon (Ge. 11:28, 31; 15:7; Job 1:17; 2 Ki.
24:2; Ezr. 5:12; Je. 50:10; 51:24; Eze. 11:24; 16:29; 23:15-16). Chaldea is first
mentioned in reference to Abraham’s home town, Ur of the Chaldees (Ge. 11:28,
31; 15:7). The land became identified with Babylonia. Nebuchadnezzar, king of
Babylon, is called a Chaldean (2 Ch. 36:17; Ezr. 5:12). Apparently the Chaldean’s
were not congregated as a nation until the Assyrian Empire was formed (Isa.
23:13). (2) A class of learned men identified with the magicians and astrologers
(Da. 5:11). [See Babel, Babylon.]
CHALICE. The cup used in the Catholic mass. [For a study on the golden cup of
Revelation 17:4, see Cup.]
CHALK STONE. Lime stone (Isa. 27:9).
CHALLENGE. To claim (Ex. 22:9).
CHAMBERING. This term is used only one time and refers to immorality (Ro.
13:13). Strong says the term is from a Greek word meaning “a couch; by
extension, cohabitation; by implication the male sperm.” The same Greek word
(koite) is translated “conceive” (Ro. 9:10) and “bed” (He. 13:4). [See Immoral.]
CHAMBERLAIN. The person in charge of a king’s quarters or harem; an officer
(Est. 1:10, 12, 15; Ac. 12:20).
CHAMELEON. A lizard that is able to change colors to match its surroundings
(Le. 11:30).
CHANCE. [See Hap.]
CHANCELLOR. Master of counsel (Ezr. 4:8-9, 17).
CHANGEABLE SUITS OF APPAREL. This term in itself refers merely to a
change of clothes (Isa. 3:22). The same Hebrew word is translated “change of
raiment” in Ze. 3:4. In Isaiah 3:22 the term probably refers to the multiplying of
costly apparel by the proud women who were being rebuked for their sinful ways.
The Coverdale Bible translated it “holy day clothes,” and the Geneva and
Bishop’s Bibles, “costly apparel.”
CHAPITER. The top of a pillar (1 Ki. 7:16-42).
CHAPMAN. A traveling merchant (2 Ch. 9:14).
CHAPT. Cracked (Je. 14:4).
CHARGE. (1) To put to one’s account (Ps. 35:11; Ac. 7:60). (2) A command; a
solemn mandate; to deliver to one’s trust (Nu. 5:19; 1 Ti. 5:16). (3) To be a
burden (2 Co. 11:9).
CHARGEABLE. Burdensome (2 Sa. 13:25; 2 Co. 11:9).
CHARGER. A dish or platter (Nu. 7:13-85).
CHARIOT. A horse-drawn carriage used for transportation and war (Ge. 41:43;
Ex. 14:6). Other animals were also used to draw chariots. Isa. 21:7 mentions asses
and camels. Some chariots were for single occupants and others were for multiple
riders (2 Ch. 18:33; Ac. 8:28-31). Elijah went up to heaven in a chariot of fire (2
Ki. 2:11). [See Military.]
CHARITY. Godly love (1 Co. 8:1; 13:1-13; 14:1; 16:14; Co. 3:14; 1 Th. 3:6; 2
Th. 1:3; 1 Ti. 1:5; 2:15; 4:12; 2 Ti. 2:22; 3:10; Tit. 2:2; 1 Pe. 4:8; 5:14; 2 Pe. 1:7;
3 Joh. 6; Re. 2:19). [See Love, Mercy.]
CHARMER. In Ps. 58:5; Je. 8:17 the allusion is to those who can charm
serpents, probably by soft and gentle sounds. In De. 18:11; Isa. 19:3 it is
associated with idolatry and sorcerers: these also carry on their incantations with
low mutterings (Concise). [See Witchcraft.]
CHASTE. Pure; clean; consecrated (2 Co. 11:2; Tit. 2:5; 1 Pe. 3:2). The Greek
word hagnos, in its various forms, is translated “purify” (Joh. 11:55; Ac. 21:24,
26; 24:18; Ja. 4:8; 1 Pe. 1:22; 1 Joh. 3:3), “by pureness” (2 Co. 6:6), and
“sincerely” (Ph. 1:16). [See Discreet, Modesty, Nakedness, Sanctification,
Separation, World.]
CHASTEN. Chastening involves the entire work of discipline, not only
correction, but teaching and guiding and encouraging (He. 12:5-11). The Hebrew
word translated “chasten” (Pr. 22:15) is translated “discipline” (Job 36:10),
“doctrine” (Je. 10:8), “instruction” (Pr. 8:33), and “rebuke” (Ho. 5:2). The Greek
word for chasten, paideia, is translated “learned” (Ac. 7:22), “taught” (Ac. 22:3),
“instruct” (2 Ti. 2:25), “nurture” (Ep. 6:4), “punish” (Lk. 23:16), and “teach” (Tit.
2:12). Thus the Bible doctrine of chastening incorporates the entire realm of child
training—instructing and guiding in the right way and correcting the erring one.
How Does God Chasten? (1) Through the Scriptures (2 Ti. 2:25; 3:16). (2)
Through preachers and teachers (2 Ti. 4:2; Titus 2:15). (3) Through grace (Tit.
2:12). Grace is a powerful motivator. The more the believer learns about God’s
goodness and mercy, the more he wants to serve Him. “We love him because he
first loved us” (1 Joh. 4:10, 19; Ps. 116:1). (4) Through Satan (1 Ti. 1:20). (5)
Through sickness and death (1 Co. 11:32; Ps. 38:1-8). (6) Through the
circumstances of life (Ja. 1; Ro. 5; 1 Pe. 1) [See Admonish, Affliction, Bible,
Chasten, Child Training, Convince, Correction, Counsel, Exhort, Instruct, Pastor,
Rebuke, Reproof, Suffering, Trials, Warn.]
CHECKER. Lattice work (1 Ki. 7:17).
CHEER. To be glad; to be encouraged (De. 24:5; Ec. 11:9; Ac. 27:22, 25, 36).
This is a term frequently used by the Lord Jesus Christ to encourage His disciples
(Mt. 9:2; 14:27; Mk. 6:50; Joh. 16:33; Ac. 23:11). The Greek words which are 5
times translated “be of good cheer” are also 3 times translated “be of good
comfort” (Mt. 9:22; Mk. 10:49; Lk. 8:48). [See Cheerful, Comfort, Dancing,
Delight, Glad, Happy, Hope, Jesting, Joy, Laughter, Merry, Mirth, Music, Oil of
Gladness, Rejoice.]
CHEERFUL. To be glad (Pr. 15:13; Ze. 8:19; 9:17; 2 Co. 9:7). The Greek word
translated “cheerful” in 2 Co. 9:7, hilaros, is used only one time in the N.T. It
“signifies that readiness of mind, that joyousness, which is prompt to do
anything” (Vine). [See Cheer, Joy, Merry.]
CHEMARIMS. A reference to idolatrous priests in Zep. 1:4. “Chemarims” is
defined as “an ascetic (as if shrunk by self-maceration), i.e. an idolatrous
priest” (Strong). The word is used only in the plural, suggesting groups, or
monkish orders. [See Celibacy, Idolatry.]
CHEMOSH (Nu. 21:29). [See Idolatry.].
CHERETHITES (executioners). (1) A Philistine tribe (1 Sa. 30:14; Eze. 25:16;

Zep. 2:5). (2) David’s bodyguards (2 Sa. 8:18; 15:18; 20:7, 23; 1 Ki. 1:38; 1:44; 1
Ch. 18:17).
CHERUBIMS. Cherubims is the plural of cherub. They are angelic creatures that
dwell in the presence of God (Eze. 10:1-22). They are associated with the glory of
God (Eze. 10:4) and are called “the cherubims of glory” (Heb. 9:5). Compare
Eze. 10:4. The cherubims are highly intelligent and powerful creatures, created to
do God’s will. They are wholly devoted to God’s will and glory, being a good
example to all of God’s creatures. The devil was apparently the highest cherub
before his fall (Eze. 28:14). The cherubims transport the throne of God. God
is spirit and He is omnipresent, but He also appears in glory on His throne (Eze.
1:22, 25; 10:18-19). In Scripture, the throne is seen in heaven (Re. 4:2-11), and it
is also seen traveling with the cherubims acting as a divine chariot. This throne is
the center of the universe. From it flows all power and authority throughout
creation; from it all things are upheld, all things ordered and commanded. The
throne and the cherubims “show forth and symbolize the purposes of God in the
execution of His inerrant governmental dealings on earth. God controls it all, and
His Spirit directs every movement” (The Annotated Bible). The cherubims have
the general likeness of a man, but they have four faces: one like a man, one
like an ox, one like a lion, and one like an eagle (Eze. 1:5-6, 10). It appears that
the face of a man looks out, the face of a lion looks right, the face of an ox looks
left, and the face an eagle looks rearward. (Ezekiel 10:14 describes the faces as a
cherub’s, a man’s, a lion’s, and an eagle’s.) Their hands are like a man’s (Eze.
1:8). Man’s hand is an amazing work of God’s creation. Their feet are straight
with soles like that of a calf (Eze. 1:7). Instead of a man’s foot, they have a
different type of foot that is fitting for their purpose. Their feet shine like
burnished brass. They have four wings, two of which cover their bodies and two
of which stretch out and touch the wings of the cherub next to them (Eze. 1:11). It
appears that the four cherubims and their wings form a square. When they are not
flying, their wings are let down (Eze. 1:24). They fly in a straight line (Eze. 1:6,
9, 12; 10:11), unlike birds which flit here and there. They move straight and sure
in God’s will. The cherubims move quickly like a flash of lightning (Eze.
1:14). This speaks of the speed with which the angels accomplish God’s will.
Wherever God wills the cherubims chariot to go, it goes instantly. His
omnipotence guarantees that nothing can hinder His will or cause Him to take a
detour. Their wings make a great noise, like the noise of great waters or a great
host of an army (Eze. 1:24; 10:5, 21). The Niagara Falls is an example of great
waters. When you are near the falls, such as when riding the Maid of Mist boats,
the noise is so loud that you can’t hear to talk. They have many eyes showing
their great awareness and intelligence (Eze. 1:18; 10:12). “What can shut out the
beings who do the will of Heaven, and who are full of eyes, their very chariot
wheels being luminous with eyes, everything round about them looking at us
critically, penetratingly, judicially? We live unwisely when we suppose that we
are not being superintended, observed, criticised, and judged. ‘Thou God seest
me’; ‘The eyes of the Lord run to and fro throughout the whole earth’” (Joseph
Parker). The overall appearance of the cherubims is like burning coals of bright
fire or as torches and lamps, with the light going up and down among the
creatures, and with lightning emitting from the fire (Eze. 1:13). This is God’s
glory. He is the God of awesome beauty. Even this fallen world is full of glorious
things like sunrises and sunsets and the iridescent color of a butterfly or the
brilliance of a tulip. Each cherub has a wheel (Eze. 1:15-18; 10:9). The wheels
are the color of beryl, which is a sea-green color (Eze. 1:16). The wheel looks like
a wheel within a wheel (Eze. 10:10). “One wheel intersects another wheel at right
angles; thus they can roll in four directions without being turned and could move
with the cherub” (Bible Knowledge Commentary). The chariot can move instantly
in any direction. The rings of the wheels are extremely high (Eze. 1:18). Like the
cherubims themselves, the wheels are full of eyes (Eze. 1:18). They are called
whirling wheels (Eze. 10:13). They are loud and active. The wheel moves with
the cherub, and the spirit of the cherub is in the wheel (Eze. 1:19-21; 10:16-17).
The cherubims are controlled by the spirit (Eze. 1:20). Whatever the spirit wills,
they can do immediately. The resurrection body of the redeemed, too, is a
spiritual body, meaning it will be under complete control of the spirit (1 Co.
15:44). “The body will then be subject to the spirit and soul of man; it will be
employed in spiritual service, for which it will be abundantly fitted and assisted
by the Spirit of God” (John Gill). Over the cherubims is a firmament or
expanse or platform that appears as the color of terrible crystal. It is like
translucent crystal or ice reflecting the light of the glory of God. And on that
expanse is God’s throne. David was instructed to make “the chariot of the
cherubims” for Solomon’s Temple (1 Ch. 28:18). Psalm 18:10 says Jehovah rides
upon a cherub. [See Angel, Gabriel, Michael, Seraphim.]
CHIDE. To scold at; to reprove; to utter words in anger, or by way of
disapprobation; to rebuke; to blame; to reproach; to quarrel (Webster) (Ex. 17:2,7;
Ju. 8:1; Ps. 103:9).
CHILD TRAINING.
What Makes a Good Parent? (1) Salvation and love for the Lord (De. 6:4-5; Pr.
20:7). (2) God’s Word dwelling in the heart (De. 6:6). (3) Teaching the Scriptures
(De. 6:6-9). (4) Correcting the child (Pr. 13:24; 19:18). (5) Being a good example
(Pr. 4:11). (6) Providing the children’s physical needs (1 Ti. 5:8). (7) Training the
child in the admonition of the Lord (Ep. 6:4). (8) Not provoking the child to
wrath and discouraging the child by inconsistency, cruelty, hypocrisy and
unreasonableness (Ep. 6:4).
Training the Child to Know God. (1) Lead the child to Jesus Christ (Mt.
19:13-15). (2) Teach the child the Bible (De. 6:6-9). (3) Correct the child when he
is disobedient (Pr. 13:24; 19:18; 22:15; 23:13-14; 29:15, 17). (4) Warn the child
to stay away from evil (Pr. 1:10; 4:14-27; 5:1-23; 19:27). (5) Exhort the child to
seek God with all his heart (Pr. 2:1-9; 4:1-9; 7:1-27). (6) Teach the child how to
be godly and wise in his everyday life (Pr. 6:1-19; 10:1 - 31:31). (7) Teach the
child to be faithful to the church (Ac. 2:41-42; 1 Ti. 3:15; He. 10:25).
The Blessings of Proper Child Training. (1) The disciplined child goes the right
way (Pr. 22:6). (2) The disciplined child is wise (Pr. 29:15). (3) The disciplined
child is saved from eternal wrath (Pr. 23:13-14). (4) The disciplined child is not
foolish (Pr. 22:15). (5) The disciplined child is obedient and submissive to
authority (Pr. 13:1). (6) The disciplined child causes the parents joy (Pr. 15:20;
23:24-25; 29:17).
Woes of the Wayward Child. (1) Parental shame (Pr. 29:15; 19:26). (2)
Disobedient children (Pr. 13:1; 15:20). (3) Sorrow and bitterness (Pr. 17:25;
19:13). (4) Financial loss (Pr. 29:3). (5) Foolish children (Pr. 22:15). (6) Eternal
destruction if the child does not get saved (Pr. 23:13-14).
Bible Examples for Parents. Abraham (Ge. 17:9-11, 23-26; 22:1-18); Lot (Ge.
19); Isaac and Rebekah (Ge. 25:28); Moses’ parents (Ex. 2:1-3; He. 11:23);
Samson’s parents (Ju. 13-16); Hannah (1 Sa. 1-2);. Eli (1 Sa. 2:12 - 3:14); Samuel
(1 Sa. 7:15 - 8:3); David (1 Ki. 1:5-6); Job (Job 1:1-5); Timothy’s mother (2 Ti.
1:5; 3:15); the lady (2 Joh. 1-4).
Principles of Child Training in Proverbs. (1) Instructions must be repeated.
Solomon was guided by the Holy Spirit to repeat the same truths almost
monotonously. (2) The foremost thing we are to teach children is that God is to be
preeminent in their lives (Pr. 1:7). This means trusting Jesus Christ for salvation
and seeking God and His perfect will. (3) The subject of immorality should be
dealt with frequently and plainly (Pr. 2:16-22; 5:1-23; 6:23-35; 7:1-27; 9:13-18).
(4) Youth must be shown that only a personal appropriation of wisdom will
protect from sin (Pr. 2:10-11). (5) Youth must be shown that God does not look
lightly upon those who reject instruction (Pr. 1:24-32). (6) The teacher should
have a serious attitude. Contrary to the philosophy and attitude so prevalent in
youth ministries today, the mood of the instruction given in Proverbs is serious.
Proverbs is not a party book! (7) Instruction should be plain and direct. The
parent must not fear being negative; this is the style of Proverbs. (8) The law of
sowing and reaping should be emphasized; this is a major theme of Proverbs (Pr.
5:22). (9) God should be portrayed as the exciting Source of every good thing, as
the One who personally, urgently seeks men and desires their love in return (Pr.
1:20-23; 8:1-36; 9:1-12).
The Seven Most Important Truths to Teach to Children. Proverbs was written
especially for children. The phrase “my son” is repeated throughout the book. By
examining the first nine chapters of this book we can see the seven most
important truths that God wants children to be taught: (1) Teach them to put God
first (Pr. 1:7). (2) Teach them to submit to parents and authority (Pr. 1:8-9). (3)
Teach them to separate from evil companions (Pr. 1:10-19). (4) Teach them to put
God’s Word first (Pr. 2:1-4). (5) Teach them to flee immorality (Pr. 2:16-22;
5:1-6; 6:23-35; 7:1-27; 9:13-18). Fleeing immorality involves the following
things: staying away from every source of temptation (Pr. 5:7-8; 7:24-25);
remembering that this sin will ruin the person’s life (Pr. 5:8-12); waiting for the
right husband or wife (Pr. 5:15-18); staying away from worldly females (Pr.
6:24-25; 7:10-13)—she will be identified by her seductive speech (Pr. 6:24), her
immodest dress and the suggestive way she carries herself (Pr. 6:25; 7:10), and by
her flirting eyes (Pr. 6:25); staying away from promiscuous males (Pr. 30:18-19);
remembering that God hates and judges sin (Pr. 7:27; 9:13-18). (6) Teach them to
receive God’s free salvation (Pr. 9:1-5). (7) Teach them to love and serve the Lord
Jesus Christ (Pr. 8). [See Home.]
CHINNERETH (circuit). District around the Sea of Galilee (Nu. 34:11; De.
3:17; Jos. 11:2; 1 Ki. 15:20).
CHISLEU (rashness, confidence). The 9th month of the Hebrew sacred calendar,
corresponding to parts of November and December (Ze. 7:1) The beginning of
winter (Potts). [See Calendar.]
CHIUN (Am. 5:26). [See Idolatry.].
CHODE. To chide; to scold; to reprove; to clamor; to find fault; to contend in
words of anger; to quarrel (Webster) (Nu. 20:3).
CHOLER. Anger; rage; bitterness (Da. 8:7; 11:11). The same Hebrew word,
marmar, is translated “grieved” (1 Sa. 30:6), “bitter” (Ex. 1:14), “provoke” (Ps.
78:40, 56), “vex” (2 Ki. 4:27).
CHRIST. Anointed One (Mt. 16:16). [See Jesus Christ.]
CHRISTIAN. This term is used only three times in the Bible, and means Christ-
like or follower of Christ (Ac. 11:26; 26:28; 1 Pe. 4:16). In the early churches the
term Christian was first used in Antioch (Ac. 11:26). In the Bible, other words are
more commonly used to describe Christ’s followers. (1) They are called
DISCIPLES (Ac. 1:15; 6:1-2, 7; 9:1, 19, 25, 26, 38; 11:26, 29; 13:52; 14:20, 22,
28; 15:10; 18:23, 27; 19:1, 9, 30; 20:1, 7, 30; 21:4, 16). (2) They are called
BELIEVERS (Ac. 5:14; 1 Ti. 4:12). (3) They are called SAINTS sixty times in
the N.T. (for example, Ac. 9:13; 26:10; Ro. 8:27; 12:13; 16:2; 1 Co. 6:1; 16:1; 2
Co. 1:1; Ep. 1:1; Ph. 1:1; Col. 1:1; 1 Th. 3:13; 1 Ti. 5:10; 2 Ti. 1:10; Phile. 7; He.
6:10; Jude 3; Re. 5:8). (4) They are called BRETHREN 73 times in Acts and the
Epistles (for example, Ac. 9:30; 12:17; Ro. 1:13; 1 Co. 1:10; 2 Co. 1:8; Ga. 1:2;
Ep. 6:10; Ph. 1:12; Col. 4:15; 1 Th. 1:4; 2 Th. 1:3; 1 Ti. 4:6; 2 Ti. 4:21; He. 13:22;
Ja. 1:2; 1 Pe. 1:22; 2 Pe. 1:10; 1 Joh. 2:7; 3 Joh. 3; Re. 22:9). Each of these terms
emphasizes a different truth. “Christian” speaks of Christ-likeness. “Disciple”
speaks of dedication to Christ to His service. “Believer” speaks of faith in Christ
and in His Word. “Brethren” speaks of Christians as members of one spiritual
family.
CHRYSOLYTE. A transparent precious stone, having the color of gold mixed
with green. It has a fine luster (Re. 21:20) (Smith).
CHRYSOPRASUS. A gem; the color was golden green (Re. 21:20) (Smith).
CHURCH. The word “church” is from the Greek word ekklesia which means to
assemble. It is used three ways in the N.T. (1) Israel assembled in the wilderness
(Ac. 7:38). (2) A political assembly in the Roman Empire (Ac. 19:32-41). (3)
Christ’s assembly (Mt. 16:18). Of the 115 N.T. references to “church,” 111 refer
to Christ’s assembly.
The references to Christ’s church are divided into three categories: (1) The Local
Assembly on earth (Ac. 2:47; 13:1). This forms the vast majority of the Bible
references to the church. Sometimes “church” refers to the local church in a
general, generic, institutional sense (1 Co. 15:9; Ga. 1:13; Ph. 3:6). (2) The
Heavenly Assembly of the saints (He. 12:23; 2:12). (3) The Future Eternal
Assembly of all the saints of all ages (Ep. 1:10-11; 2:16-22).
The Constitution of a Church. The book of Titus was written to describe the
proper organization of churches. There were believers in Crete, but there was still
something lacking: They needed to be organized into N.T. churches (Tit. 1:5).
According to Titus, the following are necessary for a proper church: (1) A Proper
Gospel (Tit. 1:1-3). The one true Gospel is eternal life through faith in the grace
of Jesus Christ. It is grace alone and faith alone without admixture. Anything else
is cursed (Ga. 1:6-9). The sound Gospel also calls for sound ordinances which
symbolize the Gospel—believer’s baptism as symbolic of the death, burial, and
resurrection of Christ (Ro. 6:3-5), and the Lord’s Supper as a memorial meal
symbolizing Christ’s atonement through His shed blood and broken body (1 Co.
11:23-26). Churches which pervert the Gospel also tend to pervert the ordinances.
(2) Proper Leadership (Tit. 1:5-9). The proper leaders for a N.T. church are the
pastors, who are also called “elders” (Tit. 1:5) and “bishops” (Tit. 1:7). (3) Proper
Doctrine (Tit. 2:1). A N.T. church is grounded in the whole counsel of God (Ac.
20:27; Mt. 28:20). This refers to sound Bible doctrine pertaining to God, Christ,
Man, Sin, Death, Heaven, Hell, Angel, Prophecy, the Church, etc. (4) Proper
Living (Tit. 2:2-12; 1 John 2:15-17). A N.T. church will manifest godliness in
Christian life and service and separation from the evil things of the world. (5)
Proper Discipline (1 Co. 5; Tit. 3:10-11). A N.T. church will discipline sinning
members and heretics.
The Importance of the Church. The Holy Spirit in Scripture has exalted the local
church in the following ways: (1) It is the only institution Jesus is building today
(Mt. 16:18). (2) It is the pillar and ground of the truth (1 Ti. 3:15). (3) It is the
house of God (1 Ti. 3:15). (4) It is where Jesus is standing (Re. 1). (5) It is the
institution to which the Holy Spirit is speaking (Re. 2:7, 11, 17, 29; 3:6, 13, 22).
(6) It is the recipient of the Great Commission and the headquarters for world
missions (Mt. 16:15-17; 28:18-20; Ac. 11, 13). It is the center for the discipline of
Christians (1 Co. 5); the exercise of spiritual gifts (1 Co. 12-14); the training of
Christians (He. 13:7); ordaining missionaries (Ac. 13:3); supporting missionaries
(Ph. 4:16; 2 Co. 11:8); Christian service (Tit. 2); and prayer (Ac. 12:5). (7) It is
the institution through which God is to be glorified (Ep. 3:21). (8) It is God’s
church (Ac. 20:28). The term “church of God” is used 13 times in the N.T. and
always of the local church. (9) It is purchased with Christ’s blood (Ac. 20:28).
(10) It is Christ’s body (1 Co. 12:27).
Faithfulness to the Church. Hebrews chapters 10 and 13 give at least nine reasons
why the believer must be faithful to the church: (1) Steadfastness (10:23). The
believer needs the church so he can remain steadfast in his faith. (2) Fellowship
(10:24). The believer needs the fellowship and example of the believers. (3)
Responsibility (10:25). The believer has a responsibility before God to be faithful
to the church. (4) Safety (10:25). The believer needs the church because the days
are evil. (5) Evidence of salvation (10:26-27). By his faithfulness to the things of
God, the believer gives evidence of his salvation. Those who neglect the things of
God are proving that they are not saved. (6) Training (13:7). The believer needs
the church in order to be taught the Word of God. (7) Example (13:7). The
believer needs the example of his church leaders. (8) Discipline, oversight
(13:17). The believer needs the godly and loving oversight that God-called and
qualified pastors provide. (9) Judgment (13:17). The believer needs to be faithful
to the church because God will judge him in this matter.
CHURLISH. Selfish; harsh; unfeeling (Isa. 32:5; 1 Sa. 25:3).
CIEL. To cover over; panel; overlay (2 Ch. 3:5; Je. 22:14; Eze. 41:16; Hag. 1:4).
CIRCUMCISION. The Jewish custom of cutting away the foreskin of male

children. Circumcision was the sign of God’s promise and the sign of Abraham’s
faith (“it shall be a token” Ge. 17:11). Abraham had already believed and been
justified; circumcision was a sign of his faith. See Romans 4:11. Circumcision
signifies salvation. It signifies the death of the old life and the birth to the new
life. Circumcision was performed on the eighth day, which is the day of
resurrection, the day of the new creation. God rested on the seventh day of the old
creation, and Christ rose from the dead on the eighth day or the first day of the
new creation. When we are born again, we are born into the new creation. We are
raised with Christ to new life. God told the Jews to circumcise their hearts (De.
10:16; Je. 4:4). The true reality of circumcision will happen to Israel when Christ
returns (De. 30:6). See also Romans 2:28-29. Circumcision is the same picture as
baptism: it signifies dying to the old life and rising to the new life in Christ.
Romans 6:3-5 says that baptism is a “likeness” of Christ’s death and resurrection
and of our spiritual death and resurrection with Him. No one has ever been saved
by circumcision (Gal. 6:15). The Jews perverted the doctrine of circumcision and
made it into a saving ritual, believing that all who were circumcised in the flesh
were saved (Lk. 3:8). This is what false Christians have done with baptism and
the Lord’s Supper. They have perverted these simple ordinances that are supposed
to symbolize salvation and have turned them into “sacraments” or a means of
salvation. This is true of the Roman Catholic Church, the Greek Orthodox
Church, many of the Protestant denominations, and the Church of Christ with its
baptismal regeneration. New Testament believers are not obligated to be
circumcised (1 Co. 7:18).
CIRCUMSPECT. Literally, looking on all sides; looking round. Hence,
cautious; prudent; watchful on all sides; examining carefully all the circumstances
that may affect a determination, or a measure to be adopted” (Webster) (Ex.
23:13; Ep. 5:15). The Greek word translated “circumspect” (akribos) is also
translated “diligently” (Mt. 2:8; Ac. 18:25) and “perfect” (Lk. 1:3; 1 Th. 5:2).
CISTERN. A tank or reservoir for collecting and storing water (2 Sa. 17:18; 2 Ki.
18:31; Je. 2:13; 38:6).
CITIES OF REFUGE. Cities set apart in Israel for the protection of persons
who killed someone by accident (Nu. 35; De. 19; Jos. 20). “Inasmuch as to take
another’s life by any means soever is murder, and exposes the murderer to the
penalty of retaliation; so, if the deed be done in enmity, it is in truth very murder,
and the murderer shall be slain; but if it be not done in enmity, then the
congregation shall interpose to stay the avenger’s hand. ... The homicide was safe
only within the walls of his city of refuge. He became a virtual exile from his
home. The provisions here made serve to mark the gravity of the act of
manslaughter, even when not premeditated; and the inconveniences attending on
them fell, as is right and fair, upon him who committed the deed” (Barnes). The
homicide was required to abide in the city of refuge until the death of the high
priest. “The atoning death of the Saviour cast its shadow before on the statute-
book of the Law and on the annals of Jewish history. The high priest, as the head
and representative of the whole chosen family of sacerdotal mediators, as
exclusively entrusted with some of the chief priestly functions, as alone
privileged to make yearly atonement within the Holy of Holies, and to gain, from
the mysterious Urim and Thummim, special revelations of the will of God, was,
preeminently, a type of Christ. And thus the death of each successive High priest
presignified that death of Christ by which the captives were to be freed, and the
remembrance of transgressions made to cease” (Barnes). The cities of refuge also
symbolize Jesus Christ as the sinner’s refuge from judgment. [See Avenger of
Blood, Kill, Vengeance.]
CITY OF DAVID. (1) Jerusalem, the city where David reigned (2 Sa. 5:6-9). (2)
Bethlehem, David’s original home (1 Sa. 20:6; Lk. 2:4). [See Bethlehem,
Jerusalem.]
CLAMOROUS, CLAMOUR. To make a noise; to complain loudly; to make an
outcry; repeated and urgent complaining (Pr. 9:13; Ep. 4:31). [See Anger, Evil
Speaking.]
CLAVE. The past tense of cleave, meaning (1) to split (Ge. 22:3; Nu. 16:31) and
(2) to adhere to (Ru. 1:14; 2 Sa. 20:2).
CLEAN. (1) Pure; undefiled (Pr. 20:9; Mt. 8:2; Lk. 11:39). (2) Completely (Jos.
3:17; 4:1; Ps. 77:8; Isa. 24:19).
CLEAR. (1) To be free; guiltless; innocent (Ge. 24:8). (2) Bright; sunny (2 Sa.
23:4; Song 6:10; Isa. 18:4). (3) Transparent; like ice or crystal (Re. 21:11, 18;
22:1).
CLEFT. Cleaved; divided; split (De. 14:6). The same Hebrew word (shaca) is
translated “clovenfooted” (Le.11:3), “cleave” (Le. 1:17), and “rent” (Ju. 14:6).
CLIFT. Cleft (Ex. 33:22; Isa. 57:5). [See Cleft.]
CLOAK. (1) A mantle; a garment (Mt. 5:40; 2 Ti. 4:13). (2) To hide; to cover;
pretense; deception (Joh. 15:22). The phrases “cloak of covetousness” (1 Th. 2:5)
and “cloak of maliciousness” (1 Pe. 2:16) mean a cloak or covering for
covetousness and maliciousness. In 1 Th. 2:5, the Apostle Paul testified that his
ministry was not a cloak of covetousness, meaning he did not use the ministry to
conceal a motive to make a personal gain. False teachers, on the other hand, are
characterized by this sin (Ro. 16:18; 2 Pe. 2:3).
CLOSE. (1) Secret; concealed (Nu. 5:13; 1 Ch. 12:12). (2) Near (Je. 42:16; Da.
8:7; Ac. 27:13). (3) To enclose; to shut (Am. 9:11).
CLOSED. (1) To unite; close up; make whole (Ge. 2:21). (2) To enclose; cover
over (Nu. 16:33). (3) To shut; stop; withhold (Ge. 20:18).
CLOSET. Inner room (Mt. 6:6; Lk. 12:3).
CLOTHING. [See Coat, Modesty, Nakedness.]
CLOUD. (1) The clouds in the atmosphere and the mist or dew of the morning
(Ge. 9:13-16; 1 Ki. 18:44; Ho. 6:4; 13:3). As early as in the book of Job the Bible
revealed the fact that water is bound up in the clouds (Job 26:8). (2) The cloud of
glory. This was the manifestation of God’s presence during Israel’s wilderness
wandering. (Ex. 13:21-22; 14:19-24; 19:9, 16; 24:15-18; 34:5; Le. 16:2, 13; Nu.
9:15-22; Nu. 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; De. 1:33; 5:22; 31:15;
Ne. 9:19; Ps. 78:14; 1 Co. 10:1-2). The cloud of glory marked God’s approval
upon the Tabernacle (Ex. 40:34-38) and Solomon’s Temple (1 Ki. 8:10-11; 2 Ch.
5:13-14). [See Holy Spirit.] The cloud of glory was witnessed by Ezekiel
departing from the Temple (Eze. 1:28; 10:3-4, 18). It was witnessed by the Lord’s
apostles (Mt. 17:5; Mk. 9:7; Lk. 9:34-35). Christ was received up in a cloud at
His ascension (Ac. 1:9) and will return in a cloud of glory (Lk. 21:27). (3) The
cloud is used to symbolize God’s forgiveness (Isa. 44:22). As when a cloud covers
an object so that it cannot be seen, though it is still there (Eze. 32:7), God’s mercy
covers the repentant sinner. Though he is still a sinner, his sin has been covered
by the blood of Jesus Christ. [See Glory, Holy Spirit, Rainbow, Temple.]
CLOUD OF GLORY. [See Cloud.]
CLOUTED. Patched; mended clumsily (Jos. 9:5).
CLOUTS. Rags; old patched clothes (Je. 38:11-12).
CLOVEN. Divided; split (Le. 11:26; Ac. 2:3).
COAST. Border; region (Mt. 2:16). This term has come to be limited to the
narrow strip of land along a sea, but as used in the Authorized Version it refers to
a border or region in general.
COAT. (1) Clothing; a covering (Ge. 3:21; 37:3; Ex. 28:4; 1 Sa. 2:19; 2 Sa.
15:32; Job 30:18; Song 5:3; Da. 3:21, 27; Mt. 5:40; 10:10; Joh. 19:23; 21:7; Ac.
9:39). The coats with which the Lord clothed Adam and Eve covered their
nakedness; they also symbolized salvation. In vain Adam and Eve had tried to
cover their own nakedness and undo their evil deeds. God showed them that He
Himself would provide their salvation. He killed animals and covered the man
and the woman. Some lessons from this: (a) Man’s efforts at self-redemption are
unacceptable to God (Isa. 64:6). (b) God has provided full salvation; garments
often picture salvation (Isa. 61:10; Ze. 3:4). (c) This salvation is through the death
and blood of an innocent substitute (Isa. 53:6). (d) This salvation is offered freely;
man’s part is simply to receive it from God’s hand (Ep. 2:8,9; Ro. 3:24; Tit. 3:5).
(e) God Himself instigated salvation; men do not seek God; God seeks sinful
man. His hand has been extended to man ever since the Fall. His coat of salvation
in Jesus Christ is freely offered to “whosoever will.” (f) Nakedness is no longer a
proper condition for man because of the sinful condition of his heart. (2) Body
armor (1 Sa. 17:5, 38). (3) Protective armour (1 Sa. 17:5, 38). [See Coat of Mail.]
[See Adam, Atonement, Blood, Lamb, Gospel, Justification, Modesty,
Nakedness.]
COAT OF MAIL. Protective armor (1 Sa. 17:5, 38). [See Breastplate, Military.]
COCKATRICE. Adder; viper (Isa. 11:8; 14:29; 59:5; Je. 8:17). [See Adder, Asp,
Dragon, Serpent.]
COCKLE. A weed with an unpleasant odor (Job 31:40). “A weed which grows in
cornfields, called also corn-campion: its botanical name is agrostemma githago.
The Hebrew word thus rendered is by some supposed to denote the same plant as
the ‘tares’ of Mt. 13:30” (The Bible Word-Book).
COGITATION. Thought; meditation (Da. 7:28).
COLLOPS. Lumps of fat (Job 15:27).
COME AT. Come near (Nu. 6:6; Lk. 8:19).
COME BY. (1) To approach by; to pass near (Jos. 7:14; Ro. 15:28). (2) To get
possession of (Ac. 27:16).
COMELY. Elegant; well-fashioned; attractive; befitting (1 Sa. 16:18; Ps. 33:1;
147:1; Pr. 30:29; Song 1:5; Isa. 53:2; Eze. 27:10; Da. 10:8; 1 Co. 7:35; 11:13;
12:24).
COMFORT. Relief from pain; ease; rest or moderate pleasure after pain, cold or
distress or uneasiness of body; relief from distress of mind; the ease and quiet
which is experienced when pain, trouble, agitation or affliction ceases; support;
consolation; encouragement (Webster) (Ge. 5:29; 18:5; 27:42; 37:35; 2 Sa. 10:2;
1 Ch. 7:22; Job 2:11; Ps. 23:4; Isa. 40:1; Lam. 1:2; Mt. 9:22; Joh. 11:19). The
child of God has comfort in the Holy Spirit (Ac. 9:31), the Scriptures (Ro. 15:4),
preaching (1 Co. 14:3), the ministry of the godly preachers (2 Co. 1:4; Ep. 6:22;
Col. 4:8; 1 Th. 3:2), the fellowship of the brethren (1 Th. 4:18; 5:11, 14). [See
Cheer, Consolation, Delight, Hope, Joy, Rejoice, Suffering, Trial.]
COMFORTER. A name for the Holy Spirit, referring to His ministry of
encouraging and strengthening the believer (Joh. 14:16, 26; 15:26; 16:7).
COMMEND. (1) To commit to (Lk. 23:46; Ac. 14:23). (2) To approve;
recommend (Pr. 12:8; Ro. 16:1; 1 Co. 8:8; 2 Co. 3:1; 5:12; 10:12). (3) To
commend to the care of (Ac. 20:32). (4) To make known; to manifest (Ro. 5:8).
COMMENDATION. Recommendation; introduction (2 Co. 3:1).
COMMODIOUS. Convenient; suitable (Ac. 27:12).
COMMOTION. Shaking; trembling; instability, trouble (Je. 10:22; Lk. 21:9).
COMMUNE. To talk with; fellowship; share in (Lk. 22:4).
COMMUNICATE. (1) To speak with (Ga. 2:2). (2) To give; to share; to help; to
impart (Ga. 6:6; Ph. 4:14-15; 1 Ti. 6:18; He. 13:16).
COMMUNICATION. (1) To speak with; conversation; exchange of knowledge
(2 Sa. 3:17; Ep. 4:29; Phile. 6). (2) Associations; relationships (1 Co. 15:33).
COMMUNION. (1) Christian fellowship (2 Co. 6:14; 13:14). (2) The Lord’s
Supper (1 Co. 10:16). [See Lord’s Supper.]
COMPACTED. Pressed close; firmly united (Ep. 4:16). [See Unity.]
COMPANY WITH. Associate with; fellowship with (Job 34:8; Pr. 29:3; 1 Co.
5:9; 2 Th. 3:14). [See Separation.]
COMPASS. Circle; encompass (Pr. 8:27; Je. 31:22).
COMPASSION. Mercy, kindness; tenderheartedness; loving care. “A suffering
with another; painful sympathy; a sensation of sorrow excited by the distress or
misfortunes of another; pity. Compassion is a mixed passion, compounded of love
and sorrow; at least some portion of love generally attends the pain or regret, or is
excited by it” (Webster). The two Greek words translated “compassion” are
sumpatheo and sumpathees, from which the English word “sympathy” is derived.
In commenting on the meaning of sumpatheo, W.E. Vine says: “‘to suffer with
another, to be affected similarly’ (Eng. ‘sympathy’), to have ‘compassion upon,
He. 10:34, of ‘compassionating’ those in prison, is translated ‘be touched with’ in

He. 4:15, of Christ as the High Priest.” Compassion is particularly a characteristic
of God (De. 13:17; 30:3; 2 Ki. 13:23; Ps. 78:38; 86:15; 111:4; 112:4; 145:8; La.
3:2,32; Je. 12:15; Mi. 7:19; Mt. 5:32; 9:36; 14:14; 18:27; 20:34; Mk. 1:41; 6:34;
Lk. 7:13; 10:33; 15:20). Christians are to have compassion (1 Pe. 3:8; 1 Joh. 3:17;
Jude 22). [See Charity, Labor, Love, Mercy.]
COMPEL. To force; to strongly urge; to constrain (Le. 25:39; 1 Sa. 28:23; Mt.
5:41; Lk. 14:23).
COMPOUND. Mixing (Ex. 30:25).
COMPREHEND. (1) Understand; perceive (Job 37:5; Ep. 3:18). (2) Take in;
measure; hold (Isa. 40:12). The reference in John 1:5 probably incorporates both
of these meanings. The darkness neither understands nor holds or grasps the light.
The Greek word translated “comprehend” in John 1:5 is also translated
“apprehend” (Ph. 3:12) and “attain” (Ph. 3:11). It means to lay hold of, either
physically or with the mind.
CONCEIT. Prideful imagination; opinion (Pr. 18:11; 26:5, 12, 16; 28:11).
CONCEITS. Plural of conceit. Imagination; opinion (Ro. 11:25; 12:16).
CONCISION (cutting off). Paul used “concision” to refer to Jews who
demanded that circumcision was necessary for salvation (Ph. 3:2). [See
Circumcision, Cut Off.]
CONCLUDED. Comprehended; included (Ro. 11:32; Ga. 3:22).
CONCORD. Agreement; union; harmony (2 Co. 6:15). The Greek word,
sumphonesis, refers to harmoniousness. It is translated “agree” in Mt. 20:13; Lk.
5:30; and Ac. 5:9 The English word symphony comes from this term, referring to
musical harmony. The English word concord comes from the Latin word
concordia, which means “of the heart.” [See Unity.]
CONCOURSE. A gathering (Ac. 19:40).
CONCUBINE. Wives of lower status than ordinary wives. Some O.T. men had
concubines (Ge. 25:6; 35:22; Ju. 8:31; 2 Sa. 5:13; 1 Ki. 11:3; 2 Ch. 11:21). This
was never God’s will, though. It has always been God’s will for one man to have
one wife (Ge. 2:20-25; Mt. 19:4-6). God told Israel that kings must not have
many wives (De. 17:17). Those who did were disobeying God in that particular
matter, even though some were godly men. David is a key example. He
multiplied wives to himself in spite of God’s command against this, but his lust
also brought him into terrible grief. [See Home, Polygamy.]
CONCUPISCENCE. Unlawful desire; illicit lust; a longing for that which is
forbidden (Ro. 7:8; Col. 3:5; 1 Th. 4:5). The same Greek word, epithumia, is
translated “desire” (1 Ti. 3:1; 1 Pe. 1:12; Re. 9:6), “lust after” (Mt. 5:28; 1 Co.
10:6; Ga. 5:17; Ja. 4:2), and “covet” (Ro. 7:7). [See Adultery, Fornication,
Inordinate Affection, Lascivious, Lust, Modesty, Nakedness, Sodomy.]
CONDEMNATION. Judgment against (Ro. 5:16; 8:1; 1 Co. 11:34; 2 Co. 3:9; 1
Ti. 3:6; Ja. 3:1; Jude 4). [See Damned, Damnation, Hell, Judgment.]
CONDESCEND. To descend from the privileges of superior rank or dignity; to

humble oneself (Ro. 12:16). [See Humble, Pride.]
CONDUCT. To send forward (2 Sa. 19:31; 1 Co. 16:11).
CONDUIT. A channel for conveying water (2 Ki. 20:20; Isa. 7:3).
CONEY. A small mammal mentioned in Leviticus and Deuteronomy as one of
the unclean animals that Jews were not allowed to eat (Le. 11:5, 6; De. 14:7). The
coney lives in the rocks (Psa. 104:18; Pr. 30:26). Conies are still common in some
parts of Israel. We have seen them in Ein Gedi where David fled from Saul. They
do live in the rocks, and they also climb trees to eat leaves and bark.
CONFECTION. Perfume; compound of spices (Ex. 30:35).
CONFECTIONARY. One who makes perfume or mingles spices (1 Sa. 8:13).
CONFEDERACY. A covenant; agreement (Isa. 8:12).
CONFEDERATE. Banded in league together; conspiracy; covenant (Ge. 14:13;
Ps. 83:5).
CONFER. To talk together (Ac. 4:15).
CONFERENCE. To be conferred with; to be reputable (Ga. 2:6).
CONFIDENCE. Trust; hope; certainty (Ju. 9:26; 2 Ki. 18:19; Job 4:6; Ps. 65:5;
Pr. 14:26; Isa. 30:15). The term “confidence” is a good definition of saving faith
(He. 3:6, 14; 10:35). Our confidence must not be in man (Ps. 118:8) or in the
rulers of this world (Ps. 118:9) or in the flesh (Ph. 3:3), but in the Lord (Pr. 3:26;
14:26). We can have confidence in our relationship with God because of the faith
of the Lord Jesus Christ (Ep. 3:12). Confidence in the Lord is the source of our
strength (Isa. 30:15). Our confidence in God is affected by our obedience (1 Joh.
2:28; 3:21). [See Believe, Consolation, Hope.]
CONFIDENCES. Refuge; that which is trusted or depended upon (Je. 2:37).
CONFORMED. To be fashioned in the same way; to make like, in external
appearance; to reduce to a like shape, or form, with something else; to reduce to a
likeness or correspondence in manners, opinions or moral qualities (Webster)
(Ro. 12:2; Ph. 3:10).
CONFOUNDED. (1) To be ashamed (2 Ki. 19:26). (2) To be thwarted in one’s
purpose (Ge. 11:7, 9; 1 Co. 1:27). (3) To be brought down (Je. 1:17). (4) To be
confused (Ac. 2:6; 9:22). “To pour together, and hence, to mix in disorder, to
throw into confusion. In old writers the word was used in a much stronger sense
than at present, and was almost synonymous with ‘destroy,’ which is the
rendering in both the Geneva and Bishops’ Bibles of the word translated
‘confound’ in Je. 1:17” (The Bible Word-Book).
CONFUSION. (1) Unnatural in a wicked sense; shameful (Le. 18:23; 20:12). (2)
Shame; disgrace; reproach (Ezr. 9:7; Job 10:15; Ps. 35:26; 44:15; Da. 9:7). (3)
Vanity; empty; desolate; worthless (Isa. 41:29). (4) Commotion; tumult; disorder
(1 Co. 14:33; Ja. 3:16).
CONSCIENCE. The “conscience” is mentioned 31 times in Scripture, all in the

New Testament. It is the Greek suneidesis, which is from syneido, “a knowing
with (from sun with and oida to know), i.e., a co-knowledge with oneself, that
faculty by which we apprehend the will of God, as that which is designed to
govern our lives” (Vine). It refers both to consciousness and self-awareness and
to moral consciousness. “Synedesis is the consciousness of anything, and the soul
as distinguishing between what is morally good and bad, prompting to do the
former and shun the latter, commending one, condemning the other” (Olive Tree
Enhanced Strong’s). It is “an inward moral impression of one's actions and
principles (Ac. 23:1). “It denotes an abiding consciousness whose nature it is to
bear inner witness to one’s own conduct in a moral sense; self-
awareness” (Complete Word Study Bible). The conscience bears witness (Ro.
2:15), convicts (Joh. 8:9), testifies (2 Co. 1:12). It can be “defiled” (Tit. 1:15) and
“seared” (1 Ti. 4:2). The conscience must be purged through faith in the blood of
Christ (1 Ti. 1:5; Heb. 9:14). And it must be educated by the Scriptures. The
conscience is not infallible. A weak conscience is the conscience of a believer
which is not properly instructed (1 Co. 8:7). The believer must be a serious Bible
student so that his conscience can be properly trained to guide him. The believer
must seek to have a conscience void of offence toward God, and toward men (Ac.
24:16). The heart must be kept pure, and this is done by walking in faith and truth
and honesty and obedience; the conscience is defiled by deceit and hypocrisy. See
2 Co. 1:12; 1 Ti. 1:5, 19; 4:2. The indwelling Holy Spirit operates with the
conscience to approve and to disapprove of the believer’s actions (“my
conscience also bearing me witness in the Holy Ghost,” Ro. 9:1). The Holy Spirit
is present in the believer to teach, guide, help, comfort, and empower, but He
must be followed, heeded, yielded to, walked in (Gal. 5:16, 18; Eph. 5:18).
Otherwise He chastens through the conviction of the conscience, as David
experienced (Ps. 51:8, 10, 12). The conscience is associated with the heart and the
thoughts (“their hearts, their conscience ... their thoughts,” Ro. 2:15). Men think
in the heart (Pr. 23:7). Man’s thinking is more than the physical properties of the
brain. He is body, soul, and spirit (1 Th. 5:23). Man’s immaterial nature (heart,
mind, spirit) is referred to as the “reins” (Ps. 7:9; 16:7; 26:2; 73:21). It is created
and imparted at the time of the development of the child in the womb (Ps.
139:13). The conscience is the law of God (“For when the Gentiles, which have
not the law, do by nature the things contained in the law ... Which shew the
work of the law written in their hearts, their conscience also bearing witness,
and their thoughts the mean while accusing or else excusing one another,” Ro.
2:14-15). Man’s fallen heart is “deceitful above all things, and desperately
wicked” (Jer. 17:9), yet it still has the law of God written in it. Gentiles “do by
nature the things contained in the law.” They are sinners, but they live by a
moral code to various degrees. This is why pagan men can make law codes, such
as Hammurabi’s of about 1750 BC. The moral image of God in man is broken
and defiled, but it is still present. The main work of the conscience is to accuse
and excuse. It is “the candle of the LORD, searching all the inward parts of the
belly” (Pr. 20:27). [See Heart, Imagination, Light, Mind, Prick, Reins, Sear,
Spirit.]
CONSECRATE. (1) To devote; to set apart (Ex. 28:3; Nu. 6:12). (2) To make
new; to dedicate (He. 10:20). [See Holy, Sanctification.]
CONSENT UNTO. Approve of; agree with (Ge. 34:15; Ro. 7:16).
CONSOLATION. Comfort; encouragement; satisfaction; alleviation of misery

or distress of mind. It is used of the following: (1) The Christian’s eternal
consolation in Christ (2 Th. 2:16; He. 6:18). (2) Israel’s consolation at the coming
of her Messiah (Lk. 2:25). (3) God’s consolation in general (Ro. 15:5). (4)
Consolation in Christ in this present life (Ph. 2:1; 2 Co. 1:5; Ac. 15:31). [See
Believe, Comfort, Eternal Security, Hope, Joy, Millennium, Rejoice, Times of
Restitution.]
CONSPIRACY. To conspire and secretly agree together to cause injury or
overthrow a government (Ac. 23:13).
CONSULT. Deliberate; to take counsel with others; devise; consult (1 Ki. 12:6;
Ps. 62:4; Lk. 14:31; Joh. 12:10).
CONSULTER WITH FAMILIAR SPIRITS. [See Familiar Spirits, Witchcraft.]
CONSUMPTION. Destruction; judgment (Isa. 10:22, 23; 28:22). The
“consumption decreed” of Isaiah chapter 10 and 28 is the punishment He had
promised to rebellious Israel (Le. 26:16; De. 28:22). It points to the Great
Tribulation. The word translated “consumption” in Isa. 28:22 is translated
“riddance” in Zep. 1:18 and “consume” in Eze. 13:13. [See Great Tribulation.]
CONTAIN. (1) Hold; comprehend (1 Ki. 8:27). (2) To restrain oneself (1 Co.
7:9).
CONTEMN. (1) To loathe (Ps. 15:4; Song 8:7). (2) To refuse; reject (Eze. 21:10,
13). (3) To despise (Ps. 10:13; 107:11). (4) To be lightly esteemed (Isa. 16:14).
CONTEMPT. (1) To loathe; despise (Job 12:21; Ps. 107:30; 119:22; 123:3,4).
(2) Abhorrence (Da. 12:2). (3) Look down upon; think nothing of (2 Co. 10:10).
CONTEND, CONTENTION. Strive; fight; struggle (De. 2:9; Jude 1:3). The
term “contention” is used in Scripture in a positive sense (Pr. 28:4) as well as a
negative (Pr. 13:10; 17:14). The difference has to do with one’s attitude and
motive and goal in the debate. The Bible instructs us to earnestly contend for the
faith once delivered to the saints (Jude 3), and the Apostles did this (Acts 15:1-2).
The preaching of the Gospel and the Word of God in this wicked world always
involves a certain amount of contention for truth’s sake (1 Th. 2:2). The Word of
God is preached in the context of spiritual conflict against the fallen nature of
man and the rulers of the darkness of this world. On the other hand, contentions
for selfish, carnal motives are forbidden by the Word of God (1 Co. 1:11; Tit.
3:9). [See Anger, Bitterness, Controversy, Debate, Dispute, Dissension, Malice,
Strife, Variance.]
CONTRARIWISE. The opposite; on the contrary (2 Co. 2:7).
CONTRARY. (1) Disobedient to God (Le. 26:21-28). (2) Contradictory;
opposed; adverse; antagonistic (Eze. 16:34; Mt. 14:24; Ac. 17:7; 26:9; Ro. 11:24;
Col. 2:14; 1 Th. 2:15). (3) In transgression of; against (Ac. 18:13; 23:3). (4) In
contrast to; contradictory to (Ro. 16:17).
CONTRARY PART. Antagonistic; opposed to (Tit. 2:8).
CONTRITE. Contrite is humility; it is the opposite of pride (Isa. 57:15). Contrite
is to be poor (Isa. 66:2), which refers to the opposite of self-sufficiency and self-
righteousness.To be contrite is to acknowledge that one is a sinner before God,

that one’s righteousness is filthy rags, and that apart from God’s grace and the
free gift of righteousness in Christ there is no salvation, no relationship with God,
no ability to please God. Contrite is to tremble at God’s Word (Isa. 66:2). It refers
to a holy respect for God’s Word, a fervent desire to obey God, a holy fear of
displeasing Him. Contrite is a broken spirit (Ps. 34:18). Contrite is Jacob after he
was crippled (Gen. 32:24-31). Contrite is the publican who stood afar off and did
not so much as lift his eyes to heaven, saying, “God be merciful to me a
sinner” (Lk. 18:13). Contrite is Mephibosheth considering himself a “dead dog”
before king David because he was a cripple (2 Sa. 9:8). The Hebrew word
translated contrite (nakeh) is translated “lame” in 2 Samuel 4:4 referring to
Mephibosheth. Contrite is David pouring out his confession before God (Ps. 51).
Contrite is Jeremiah saying, “Ah, Lord GOD! behold, I cannot speak: for I am a
child” (Je. 1:6). Contrite is the servant doing all of his duty and then saying, “I am
an unprofitable servant” (Lk. 17:10). Contrite is not to think more highly of
oneself than is proper (Ro. 12:3). [See Humble, Repentance.]
CONTROVERSY. (1) Strife; pleading (De. 17:8; 2 Sa. 15:2). (2) Without
argument; spoken unanimously; without possibility of contradiction (1 Ti. 3:16).
[See Anger, Brawler, Clamour, Contend, Debate, Dispute, Dissension, Dispute,
Flesh, Malice, Strife, Striker, Variance.]
CONVENIENT. (1) Becoming; fitting; proper (Ro. 1:28; Ep. 5:4). (2) Right (Je.
40:4-5). (3) Well-timed (Mk. 6:21). (4) To have time (1 Co. 16:12). (5) Without
trouble or difficulty (Mk. 14:11; Ac. 24:25; 1 Co. 16:12).
CONVERSANT. To dwell or abide with; to associate with (Jos. 8:35; 1 Sa.
25:15).
CONVERSATION. (1) Manner of life; deportment; behavior (Ps. 37:14; 50:21;
Ga. 1:13; Ep. 4:22; 1 Ti. 4:12; He. 13:7; Ja. 3:13; 1 Pe. 1:15, 18; 2:12; 3:1-2, 16;
2 Pe. 2:7; 3:11). (2) Citizenship (Ph. 3:20).
CONVICT. To convince of a crime; to find guilty; to be aware of guilt (Joh. 8:9).
“The meaning of conviction as a law term is being found guilty. In common
language it means being persuaded or convinced. In theology it means being
condemned at the bar of one’s own conscience as a sinner in view of the law of
God. It is the antecedent to repentance, and is often accompanied by a painful
sense of exposure to God’s wrath. It is the work of the Holy Spirit, showing the
heinousness of sin and the soul’s exposure to divine wrath. The means of
conviction are various: Gospel truth, the law read or heard, reflection, calamity,
etc. It often comes suddenly and may be stifled, as it surely is, if not heeded” (The
People’s Bible Encyclopedia). The Greek word translated “convict” in Joh. 8:9
(elegcho) is also translated “reprove” (Joh. 16:8; Ep. 5:11), “rebuke” (1 Ti. 5:20),
“convince” (Tit. 1:9), and “tell fault” (Mt. 18:15). These various usages of the
Greek word for convict remind us of the fact that conviction is for the saved as
well as for the unsaved. The child of God needs the continual reproof of the Word
of God and conviction of the Holy Spirit to keep him walking in the light. [See
Convince.]
CONVINCE. To make manifest; to convict; to persuade or satisfy the mind by
evidence; to subdue the opposition of the mind to truth (Webster) (Job 32:12; Joh.
8:46; Ac. 18:28; 1 Co. 14:24; Tit. 1:9; Jude 15). The Greek word most commonly
translated “convince” (elenko) is also translated “tell him his fault” (Mt. 18:15),
“reproved” (Lk. 3:19; Joh. 16:8; Ep. 5:11, 13), and “rebuke” (1 Ti. 5:20; Tit. 1:13;
2:15). The conviction of sin comes chiefly through two channels: (1) The work of
the Holy Spirit (Joh. 16:8). (2) The preaching of the Word of God (Tit. 2:15). [See
Admonish, Chasten, Conscience, Correction, Counsel, Exhort, Instruct, Light,
Rebuke, Reproof, Warn.]
CONVOCATION. A religious festival during which no work was done (Le.
23:1-3, 16-21; 23:24-28). [See Feasts, Offerings.]
Co. [See Weights and Measures.]
CORAL. A shade of red; used ornamentally, such as beads and necklaces (Job
28:18; Eze. 27:16) (Boyd).
CORBAN. A gift or offering made to God (Mk. 7:10-11). “The Jews allowed,
and perhaps encouraged, sons to devote their property to God, and then refuse to
assist their parents under the plea that their substance was ‘corban,’ or devoted.
The Lord blames the rulers for this as one of their traditions by which they had
made the Word of God of none effect” (Concise).
CORE. The Greek form of Korah (Jude 11). [See Korah.]
CORIANDER. A round aromatic seed (Ex. 16:31; Nu. 11:7).
CORINTH. The following is from the Expositor’s Bible Commentary: “Corinth
was on a plateau overlooking the isthmus connecting central Greece to the north
with the Peloponnesus to the south. It was built on the north side of the
Acrocorinth, an acropolis rising precipitously to 1,886 feet and providing an
almost impregnable fortress for the city. To the east was the port of Cenchrea on
the Saronic Gulf leading out to the Aegean Sea and to the west, the port of
Lechaeum on the Gulf of Corinth opening to the Adriatic. Smaller ships were
actually dragged over wooden rollers across the isthmus for the three and one-half
miles between Cenchrea and Lechaeum in order to avoid the long and dangerous
trip around Cape Malea at the southern tip of the Peloponnesus, while cargoes of
larger ships were carried overland from port to port. Because of its strategic land
and sea location, Corinth became a prosperous city-state in the eighth century
B.C. During the seventh and sixth centuries B.C., it reached the zenith of its
prestige and power, with a population numbering approximately two hundred
thousand free men and five hundred thousand slaves. In the fifth century B.C., it
declined in importance and size due to the imperialism of Athens--though the
Peloponnesian War of 431-404 B.C., won by Sparta and her associates, was
disastrous for both. In 338 B.C. the city was captured by Philip II of Macedon,
who made it the center of his Hellenic League; and from the death of Alexander
the Great to the rise of Roman influence in Greece, it became a leading member
of the Achaian League of Greek city-states--for a time even the chief city of that
league. In 196 B.C. Corinth was captured by the Romans and declared a free city.
In 146 B.C., however, it was leveled to the ground and its population sold into
slavery by the general Lucius Mummius as retribution for the leading part it
played in the revolt of the Achaian League against Rome. For one hundred years
the city lay in ruins, until Julius Caesar decreed in 46 B.C. that it should be
rebuilt. It was refounded as a Roman colony in 44 B.C., and in 27 B.C. it became
the capital of the Roman province of Achaia. The population of Corinth in NT

times was probably over two hundred thousand (at least twenty times that of
Athens), and was made up of local Greeks, freedmen from Italy, Roman army
veterans, businessmen and governmental officials, and Orientals from the
Levant--including a large number of Jews. Thanks to its commercial advantages
at the convergence of land and sea trade routes, the city greatly prospered. But
along with its wealth and luxury, there was immorality of every kind. Beginning
with the fifth century B.C., the verb ‘to Corinthianize’ (korinthiazesthai) meant to
be sexually immoral, a reputation that continued to be well-deserved in Paul’s
day. Corinth was the center for the worship of the goddess Aphrodite (Diana,
Venus), whose temple with its thousand sacred prostitutes crowned the
Acrocorinth. At the foot of the Acrocorinth stood the temple of Melicertes (the
Gr. form of Melkart, the principal god of Tyre), the god of sailors. Temples to
Apollo and to Asclepius, the god of healing, have also been found in the ruins of
the first-century city, and there were undoubtedly many more such pagan shrines
there. The city became a favorite of the Roman emperors. Every two years the
pan-Hellenic Isthmian Games were held in the city, presided over by its
administrators.”
CORMORANT. A large bird that lives upon fish. It dashes down upon its prey
and can follow it in the water or dive after it if it descends (Le. 11:17; De. 14:17)
(Concise).
CORNELIUS. The first Gentile to be saved through the ministry of the Apostles
(Ac. 10).
CORNERSTONE. The stone that binds together the sides of a building. It refers
to the Lord Jesus Christ. “In Isa. 28:16, the Lord God lays in Zion ‘for a
foundation a stone, a tried stone, a precious corner stone, a sure foundation: he
that believeth shall not make haste.’ This is quoted in 1 Pe. 2:6. In 1 Co. 3:11 we
are told ‘other foundation can no man lay than that is laid, which is Jesus Christ;’
and in Ep. 2:20 we read, ‘Jesus Christ himself being the chief corner stone.’ Thus
the Lord Jesus Christ is the chief corner stone that binds all together, and is the
foundation upon which all rests. In addition to this, as the stone which the Jewish
builders rejected, Christ has become ‘the head stone of the corner’ (Ps. 118:22;
Ze. 4:7; Mt. 21:42; Mk. 12:10; Lk. 20:17; Ro. 9:33; 1 Pe. 2:7)” (Concise) [See
Jesus Christ, Rock.]
CORNET. There are three Hebrew words translated “cornet” in the O.T. (1)
keren is translated “cornet” in Da. 3:5, 7, 10, 15, and is translated “horns” in Da.
7:7, 8, 11, 20, 21, 24. It refers to a wind instrument, a horn. (2) shophar, the
common Bible word for “trumpet” is translated “cornet” in 1 Ch. 15:28; 2 Ch.
15:14 and Ps. 150:3. (3) menana, translated “cornet” in 2 Sa. 6:5, probably refers
to “a rattle which gave a tinkling sound on being shaken” (Wilson). The text says
this instrument was made of “fir wood.” [See Music, Trumpet.]
CORRECTION. To be instructed and disciplined (Job 5:17; Ps. 39:11; 94:10; Pr.
3:12; 7:22; 15:10; 22:15; 23:13; 19:19; He. 12:9). [See Admonish, Affliction,
Chasten, Convince, Counsel, Exhort, Instruct, Rebuke, Reproof, Warn.]
CORRUPT COMMUNICATION. [See Evil Speaking.]
CORRUPTION. (1) To spoil; rot; ruin (Ac. 2:27, 31; Ja. 5:2). (2) To twist;
pervert (2 Co. 2:17). (3) Wickedness (Ep. 4:22, 29; 2 Ti. 3:8).
COSMETICS. Preparations for beautifying women (2 Ki. 9:30; Je. 4:30; Eze.
23:40). Isaiah reproved the women of Israel for following the fashions of pagan
societies and devoting themselves inordinately to cosmetics and clothing. They
had an unrighteous devotion to physical beauty and sex appeal (Isa. 3:18-23). The
Jewish women imitated the fashion of the pagan nations such as Egypt and
Babylon, just as many Christian women borrow from the world’s pop fashion
industry today. The Bible teaches modesty in dress as opposed to extravagance
and drawing undue attention to one’s person (1 Tim. 2:9-10). Evidence has been
found of this unholy pursuit. The Israel Museum has a display case filled with
cosmetics items, such as perfume bottles and combs and fancy containers for
kohl, which the women used to paint their eyes black after the fashion of Egypt.
The prophets associated this practice with harlotry (Pr. 6:25-26; Je. 4:30; Eze.
23:40). There are also bronze mirrors. These were brought out of Egypt by the
Israelite women and were used to fashion the laver of brass in the Tabernacle
(Exodus 38:8). Some of the mirrors on display at the Israel Museum have handles
fashioned like popular goddesses. Isaiah warned that in the judgment of Israel the
women would be left without the things they lusted after in their vanity (Isa. 3:17,
24). This was fulfilled in the Assyrian captivity of the northern tribes and the
Babylonian captivity of Judah. Archaeologist Henry Layard said that after the
Assyrians attacked, the Jewish women “had been stripped of their ornaments and
their fine raiment, and were left bare-footed and half-clothed.” God’s people must
guard against the temptation to borrow from modern Egypt’s immodest, self-
centered, self-flaunting fashions. [See Modesty.]
COTES. Enclosures for flocks (2 Ch. 32:28).
COUCH. (1) A piece of furniture for reclining; a bed (Ge. 49:4; Job 7:13; Ps. 6:6;
Am. 6:4; Lk. 5:19, 24; Ac. 5:15). (2) To crouch or bend down (Nu. 24:9).
COULTER. A plowshare (1 Sa. 13:20, 21; Isa. 2:4; Joe. 3:10; Mi. 4:3).
COUNSEL (advice, instruction). Bible words translated counsel: In the O.T. the
Hebrew words most frequently translated counsel are yawats (Ex. 18:19), and
aytsaw (De. 32:28). These words are derived from the same Hebrew roots and
mean the same thing. These Hebrew words are also translated “advise” (1 Ki.
12:6); “determined” (2 Ch. 25:16); “purposed” (Isa. 14:24, 26); “consult” (Hab.
2:10). The Importance of Right Counsel: (1) The way of man is not in himself (Je.
10:23). (2) The heart is perverted (Je. 17:9). (3) By counsel purposes are
established (Pr. 15:22; 20:18). (4) By counsel there is safety (Pr. 11:14; 24:6). (5)
To accept counsel is a mark of wisdom (Pr. 1:5; 12:15). Warnings against Wrong
Counsel: Nu. 31:16; 2 Ch. 10:6-13; 22:3-5; Job 5:13; Ps. 1:1; 33:10. A
Description of the Right Kind of Counsel: (1) Wise counsel (Pr. 24:6). (2) Good
counsel (Pr. 20:18). (3) Excellent counsel (Pr. 22:20). (4) The counsel of the Lord
(Pr. 19:21; Ps. 33:11). (5) Sweet and hearty counsel (Pr. 27:9). The Source of
Right Counsel: (1) The Word of God (Pr. 2:6; 22:17-21; Ps. 16:7; 119:24; 73:24;
Isa. 28:29; Je. 23:18, 22; 32:18-19; He. 6:17). (2) The Lord Jesus Christ (Isa. 9:6).
(3) Wise men (Ex. 18:19; Pr. 13:20; 2 Ti. 2:22).
How to seek good counsel. One of the important parts of making wise decisions
in God’s will is to seek godly counsel (Pr. 12:15; 19:20). It is mentioned 13 times
in Proverbs, the book of practical wisdom. Before making a major decision--such
as marriage, education, a job, or a move--a person should seek godly counsel. But
it just as important to know where to get the right counsel and how to weigh it.
The classic case in Scripture of someone who listened to unwise counsel is
Solomon’s son Rehoboam (1 Ki. 12:1-16). He followed foolish advice and lost
most of his kingdom. This doesn’t mean that young people always give bad
counsel, while older people always give good counsel. A younger person that
walks with the Lord and knows God’s Word can give better counsel than an older
person who lacks these things. In 1 Kings 13 we have the sad case of a man of
God who got out of God’s will by listening to a backslidden, lying older prophet.
1. Seek counsel from wise people (Pr. 24:6). What is a wise counselor? First, wise
counselors know God’s Word. When seeking counsel in a biblical fashion, we
don’t need human opinions; we need biblically-informed wisdom. We are not
seeking a word from man, but a word from God. Thus, we need to seek counsel
from believers who have studied the Bible diligently. Wise counselors are
spiritually mature and biblically knowledgeable.
Second, wise counselors are doctrinally sound and likeminded. Many people in
fundamentalist homes have made bad decisions by seeking counsel from New
Evangelicals or Charismatics or Calvinists or even liberals and Roman Catholics
or others who are not likeminded theologically. We think of the sad case of
Norma McCorvey, who was the plaintiff in the Roe v. Wade case that legalized
abortion in America. She rejected abortion and was baptized by an “evangelical”
minister, but later joined the Roman Catholic Church through close associations
with Catholic priests in the Right to Life movement.
Third, wise counselors have made good decisions in their own lives and have
good character and stability (Pr. 25:19). People who are lazy, don’t pay their
bills, lie, cheat, are unstable, etc., will not give wise counsel. Young people must
especially keep this in mind. God tells the young person to honor his parents, but
if the parents are not people of good character they are not wise counselors. An
“unfaithful man” can also refer to someone that is mentally and spiritually
unstable. My father fell into that category, because of the mental damage he
sustained fighting in the Pacific Islands during World War II. He was never right
after that and had to be institutionalized from time to time. He knew the Lord, but
was unable to take any kind of pressure or make important decisions and his
thinking wasn’t right. As a result my mom and we children had to learn to go on
without his blessing at times. For example, he couldn’t keep a job, so Mom had to
go back to work in order to support the family. There was no choice, but he was
fiercely opposed to it. He couldn’t work and had no possibility of an income, but
he didn’t want her to work. Mom finally went ahead and the Lord blessed and she
was able to get back on at the phone company where she had worked before their
marriage, and Dad gradually got used to the idea. Ordinarily this would be
rebellion on the part of a wife, but not in that case. After I was saved at age 23, I
wanted to go to Bible College and train for the ministry. Dad was opposed to it.
The Lord led me to start writing Christian books. Dad was opposed to it. He
wanted me to stay there in my home town and just work somewhere. I am so glad
that I followed the Lord rather than my confused, wounded Dad. Such decisions
to go against parental counsel must never be made lightly, but sometimes they are
necessary.
Fourth, wise counselors are found in good Bible-believing churches. The first
place to find such counsel is my own church, assuming I am in a good Bible-
believing church. The church is the pillar and ground of the truth (1 Tim. 3:15).
God has given pastors and teachers for the purpose of training and protecting His
people (Ep. 4:11-12), and they should always be at the top of the list when it
comes to spiritual counsel.
Fifth, wise counselors have wisdom pertaining to your particular situation. If you
need advice about automotive repair, don’t go to an accountant. Likewise, if you
need counsel pertaining to preaching, go to a preacher, or if you need counsel
about married life, go to someone who is successfully married, or if you need
counsel about a missionary calling, go to an experienced missionary. Charles
Spurgeon told how that he was discouraged from preaching by a godly woman.
The fact is that a woman does not understand such things, no matter how godly
she is. He said, “I remember well how earnestly I was dissuaded from preaching
by as godly a Christian matron as ever breathed; the value of her opinion I
endeavoured to estimate with candour and patience--but it was outweighed by the
judgment of persons of wider experience” (C.H. Spurgeon, Lectures to My
Students).
Sixth, wise counselors are willing to speak the truth (Prov. 27:6). If we only seek
counsel from those who will tell us what we want to hear, or who will only speak
non-offensive things and pamper us and tiptoe around difficult issues, we are
wasting our time. We need to seek out counselors who will speak the truth no
matter what it entails. When a child of God seeks counsel only from those who
tell him what he wants to hear, he proves that he is not serious about knowing
God’s will. What we need are counselors like the prophet Micaiah who spoke the
truth even when it resulted in suffering (1 Kings 22:27). For this reason, the
wicked king Ahab complained said, “I hate him; for he doth not prophesy good
concerning me, but evil” (1 Kings 22:8). Micaiah was exactly the counselor that
Ahab needed, but he was too foolish and rebellious to discern this.
2. Seek counsel from more than one person (“multitude of counselors,” Pr. 11:14;
24:6). This is repeated twice in the Proverbs by way of emphasis. One way that
God confirms His will is by the agreement of godly counselors. If a young person
is seeking wisdom about marriage, for example, and he or she approaches his
parents and his pastor and teachers and other mature spiritual authority figures,
there should be agreement. Again, the best place to find the “multitude of
counsellors” is a God-fearing, Bible-believing church. What Charles Spurgeon
said of a Bible college is even truer of a godly church: “Meeting as you do in
class, in prayer-meeting, in conversation, and in various religious engagements,
you gauge each other; and a wise man will be slow to set aside the verdict of the
house” (Spurgeon, Lectures to My Students). This does not mean that I should
never decide against something unless the authority figures in my life are agreed,
because men can be wrong; but it does mean that I should only make such a
decision if I have a clear Bible support for it and absolute confidence that it is
God’s will. To obtain counsel from a variety of people protects the believer from
becoming a slave to the will of one person. This is the mistake that was made in
the 1970s by the Pentecostal Shepherding Movement. They taught that each
believer should submit to a “shepherd” who was someone appointed by the
church. No decision was to be made without consulting this “shepherd.” The
result was widespread abuse. Pastors and teachers and disciplers are important
helpers, but the believer is to have only one Master, which is Christ. I must warn
that “a multitude of counselors” can result in confusion if those counselors are not
godly, biblically wise, and doctrinally likeminded!
3. Seek counsel from near people (Pr. 27:10). Many times people seek counsel
from those who are far off rather than those who are near, and though this is not
always wrong, it is often done for the wrong reason. A lot of strangers have
written to me through the years to ask my opinion about situations in their family
or church, and I have always thought this to be strange, since I know nothing
about them and have no way of knowing the full picture. People sometimes want
to seek counsel from those afar off for the very reason that they don’t know them
and their situation, but it is for this very reason that we should usually seek
counsel from those who are near. For a young person, the first line of counsel
should be his or her own parents, particularly if they are believers (Ep. 6:1-3).
The next line of counsel would be one’s church leaders. God gives leaders to the
churches to watch over His people and to help them, like a shepherd with sheep.
Godly church leaders “watch for your souls” (He. 13:17). They think about the
church members and pray for them and desire the best for each of them, and God
gives them particular wisdom. In our church we urge the young people who are
thinking about marriage to talk with their parents and then to discuss the matter
with their church leaders. If a boy is interested in a certain girl, we urge him not
to pursue the matter until he has talked it over with the leaders. They know things
that the young people don’t know, and they can give good advice about whether it
is wise to pursue a certain relationship. Invariably, those who have ignored this
procedure have made a mess of things!
4. Seek counsel from caring people. It is wise to seek counsel from those who not
only know you but who care about you and are interested in your spiritual
welfare. A young person, for example, will get better counsel from a spiritual
leader who is praying for him rather than from someone else who is not interested
in his spiritual well-being and who is uninvolved in his life in this way.
5. Seek counsel earnestly (Pr. 20:5). One pastor observed: “Not every counselor
will be quick to give counsel. The person seeking the counsel has the
responsibility of sincerely and purposefully drawing out the counsel from the
wise person. Most people who are considered wise will not hastily pass out
counsel.”
6. Seek counsel in fellowship with God and in the light of His Word. It is idolatry
to put one’s trust in man rather than God (Je. 17:5-8) or to submit to a man
blindly as if he were God. God gives human authorities and teachers to help us,
and they are very important. But ultimately our confidence must be in God and
we must get wisdom directly from Him. The Bill Gothard “chain of authority”
approach is to obey the authority blindly, but the Bible doesn’t support that. Jesus
said that if we love even mother or father more than Him we are not worthy to be
His disciples (Mt. 10:37). Obviously, then, there is a time when we must go
against what our authority figures demand. And when is that? It is when they are
leading us contrary to God’s will as supported by His Word. The apostles taught
that we must obey God rather than man (Ac. 5:29). One of the first converts in
one of our churches in Nepal was a teenage girl. Her Hindu parents and her older
sisters forbade her to attend church, but she put Christ first and obeyed God’s
Word and attended services every chance she got. As a result, nearly her entire
family came to Christ. We must honor earthly authorities as far as possible, but
Christ must be our first and only Master. As we noted earlier, the bottom line is
that we must be Bereans and test everything by God’s Word (Ac. 17:11). Let us
hasten to emphasize that we must not test counsel by our personal opinions, by
the thinking of society, by our peers, by the pop culture, by human psychology, or
by any other thing other than God’s Word. [See Admonish, Chasten, Convince,
Correction, Exhort, Rebuke, Reproof.]
COUNT. (1) To number; estimate (Ex. 12:4; Le. 19:23; Nu. 23:10). (2) Account;
deem; consider (Isa. 5:28; Ac. 20:24; Ja. 1:2; 5:11; 2 Pe. 2:13; 3:9).
COURSE. (1) In due order; one by one (1 Co. 14:27). (2) Company; distribution
of service among the priests (1 Ch. 27:1; Lk. 1:8). (3) Proper order (Ps. 82:5). (4)
Way; path; progress (Je. 23:10; Ac. 16:11). (5) Career; race; assigned duty (Ac.
13:25; 20:24).
COUSIN. A kinsman or kinswoman. The word denotes any one who is not in the
first degree of relationship (The Bible Word-Book) (Lk. 1:36, 58).
COUNTENANCE. (1) Face; expression; disposition (Ps. 10:4; Da. 5:6). (2)
Appearance (1 Sa. 16:7; 17:42; 2 Sa. 14:27; 25:3; Da. 1:15; Mt. 28:3; Re. 1:16).
COUNTERVAIL. To act against with equal force, or power; to equal; to balance;
to compensate (Es. 7:4) (Webster).
COVENANT. A covenant is an agreement and a promise. God has made several
covenants with man.
Noah’s Covenant (Ge. 8). God gave the rainbow to symbolize His covenant with
Noah and His promise never again to destroy the world with water.
The Abrahamic Covenant (Ge. 12:1-3, 7; 13:14-18; 15:1-21). God promised to
bless Abraham and his nation and the entire world through Abraham’s Seed. Jesus
Christ is the Seed who inherits these blessings and bestows them upon those who
believe (Mt. 1:1; Ga. 3:6-29). The national aspects of Abraham’s covenant are
fulfilled to the nation Israel (Je. 30-33).
The Mosaic Covenant (Ex. 19-24). This is also called the Old Covenant or the
Law of Moses. The Mosaic covenant was a system of law God gave to Israel on
Mt. Sinai. The purpose of this law was to prepare Israel and the world for the
Savior by (1) revealing that man is a sinner who cannot keep God’s perfect
standard of righteousness; (2) showing God’s way of salvation and pointing to
Christ in types such as the tabernacle, the Levitical offerings, the priesthood, and
the feasts (Ro. 3:19-10; Ga. 3:10-13). The Mosaic law was also given to separate
Israel from other nations that she might remain pure through the centuries as God
accomplished His will through her (Le. 20:22-26). The Mosaic law was never
intended to be a means of salvation, which has always been, in every age, through
faith in God’s revelation on the basis of Christ’s shed blood (Ro. 3:19-22; 4:3-13;
Ga. 3). The Mosaic covenant was done away with when Christ died, and the New
Testament believer lives by a higher law, which is called the law of Christ and the
law of the Spirit (2 Co. 3; Ga. 3; Ro. 4; He. 7-9).
The Davidic Covenant (2 Sa. 7:12-17). The Davidic covenant is an extension of
the covenant God made with Abraham. God’s covenant with David (1) reaffirmed
the Abrahamic covenant (2 Sa. 7:10); (2) promised that the throne of David would
be established forever through David’s seed (2 Sa. 7:13); (3) promised
chastisement for sin, but never annulment of the promise (2 Sa. 7:14-15); (4)
established David’s house and kingdom forever (2 Sa. 7:16). All of this is fulfilled
through Jesus Christ, David’s Son, who has inherited the throne of David (Mt.
1:1) and who will establish the Davidic kingdom at His return from heaven (Isa.
9:6-7).
The New Covenant (Je. 31-33; He. 8:7-13; 10:9-22). It was given to the nation
Israel (Je. 31-34), but Christians share in the spiritual aspects of the New
Covenant through Jesus Christ (He. 8:7-13). The New Covenant with Israel
promises that God will restore them to their promised land and give them a new
heart to obey Him. This will happen when Jesus returns from heaven (Ro.
11:25-27; Ze. 13-14). The details of the New Covenant: (1) It was made with the
nation Israel (Je. 31:31). (2) It will replace the Mosaic covenant (Je. 31:32; He.
10:8-9). It promises regeneration and cleansing from sin (Je. 31:33-34). (4) It
reaffirms Israel’s national security and future kingdom (Je. 31:35-37). (5) It
promises Israel’s possession of the land (Je. 32:37, 41-44). (6) It is eternal (Je.
32:40). (7) It promises God’s blessing upon the land (Eze. 36:29-30). (8) It will
be established when Israel is restored and blessed before the eyes of all nations
(Isa. 61:8-11; Eze. 37:21-28). The New Covenant and the Church: If the New
Covenant is not fulfilled in the church (referring to the church in a general,
institutional sense), why does the writer of Hebrews apply it to Christians (He.
8:6-13; 10:15-19)? Hebrews does not say the New Covenant is fulfilled in the
church; it says the New Covenant belongs to “the house of Israel” (He. 8:10).
Hebrews refers to the New Covenant to show that the law of Moses was
temporary and that even the O.T. promised that one day it would be abolished and
replaced by another covenant. The writer of Hebrews indicates that every N.T.
believer partakes of the spiritual blessings of the New Covenant through Christ,
but nowhere does he say that this covenant has been transferred from national
Israel to the church. The Apostle Paul taught that the New Covenant will be
literally fulfilled following the church age (Ro. 11:25-27). [See Allegorical,
Kingdom of God, Millennial, Peace, Prophecy.]
COVERT. Shelter; hiding place (1 Sa. 25:20; Job 38:40; Ps. 61:4; Isa. 4:6; 32:2).
“Covert” also refers to a covered porch (2 Ki. 16:18) and a den or lair (Je. 25:38).
COVET. Covetousness is to desire that which is not mine or that which is
forbidden (Ex. 20:17; De. 5:21; Jos. 7:21). Covetousness is to love and pursue
money and personal gain instead of living in contentment and pursuing
righteousness and the will of God (1 Ti. 6:6-11). Covetousness is to make
possessions the focus of one’s life (Lk. 12:15). Covetousness is to live for self-
pleasure instead of living for God’s pleasure (Lk. 12:16-21). Covetousness is to
enrich oneself at the expense of others; it is to oppress and use others for one’s
own selfish ends (Pr. 28:16; Mi. 5:2). Covetousness is the opposite of opening
one’s heart and goods to others (Pr. 21:26). The opposite of covetousness is
contentment (He. 13:5-6). (2) Covet also means to desire in a positive sense (1
Co. 14:39). Bible Truths about Covetousness: Covetousness renders one
disqualified for leadership (Ex. 18:21). Covetousness is a product of the fallen
nature (Mk. 7:20-23). It is required of pastors that they not be covetous (1 Ti.
3:3). Covetousness is a characteristic of the unsaved (Ro. 1:29; 1 Co. 5:10; 6:10;
Ep. 5:5). Covetousness is a cause for church discipline (1 Co. 5:11).
Covetousness must to be mortified (Col. 3:5). Covetousness is a mark of the end
times (2 Ti. 3:2). It is a characteristic of false teachers (2 Pe. 2:3,14; Jude 11).
[See Greedy, Labour, Lucre, Lust, Money, Steal, Tithe.]
CRACKNEL. A light, crisp biscuit (1 Ki. 14:3).
CRAFT. (1) Subtlety; guile; cunning (Da. 8:25; Job 5:13; Mk. 14:1; Lk. 20:23; 1
Co. 3:19; 2 Co. 4:2; Ep. 4:4). (2) Occupation (Ac. 18:3; 19:25, 27; Re. 18:22).
[See Cunning Craftiness, Deceit.]
CRAFTINESS. [See Craft, Cunning Craftiness, Deceit.]
CRANE. A large white bird that “is a wader, migratory, utters a twittering cry,
and goes in vast flocks” (Smith) (Isa. 38:14; Je. 8:7).
CRAVE. To ask for; to urge; desire; beg (Pr. 16:26; Mk. 15:43).
CRETE. Island in the Mediterranean Sea (Ac. 27:7-21; Tit. 1:5).
CRETES. Inhabitants of the island of Crete (Ac. 2:11). “Called now Candia, a
large island in the Mediterranean, about one hundred and fifty miles in length and
from six to thirty-five wide. It lies midway between Syria and Malta. Anciently it
possessed its hundred cities. It is mountainous, and its famous peak is Mount Ida.
The vessel carrying Paul on his way to Rome, sailed along the southern coast of
the island, where it was overtaken by a storm (Ac. 27:7-21). The Cretes are now
called Cretans. It seems likely that a very early acquaintance existed between the
Cretans and the Jews; and the special mention of the Cretans among those
attending the great Pentecost (Ac. 2:11) is just what we should expect. The
Cretans had a name in ancient times for being good sailors; also for skill in
archery and expertness in ambushing. Hence they were frequently engaged as
light-armed troops by other nations. The ancient notices of their character fully
agree with the quotation which Paul produces from ‘one of their own poets’ (Tit.
1:12): ‘The Cretans are always liars, evil beasts, slow bellies’ (literally, idle
gluttons). The classics abound with allusions to the untruthfulness of the Cretans;
and it was so frequently applied to them that Kray-tidz-ein, ‘to act the Cretan,’
was a synonym to play the liar” (People’s Bible Encyclopedia).
CRETIANS. Inhabitants of the island of Crete (Tit. 1:12). [See Cretes.]
CRIB. A rack for feeding animals (Job 39:9; Pr. 14:4; Isa. 1:3; Lk. 2:7).
CRIMSON. Brilliant red dye (2 Ch. 2:7, 14; Je. 4:30; Isa. 1:18).
CRISPING PIN. A pin for curling the hair (Isa. 3:22).
CROP. (1) A pouch in the gullet of some birds in which food is prepared for
digestion (Le. 1:16). (2) To pluck off (Eze. 17:4, 22).
CROSS. Wooden beams used by the Romans to put criminals to death. This was
the type of death Jesus suffered. The hands and feet of the person were nailed to
the cross, and it was raised upright (Mt. 27:32, 40, 42; Mk. 15:21, 30, 32; Lk.
23:26; Joh. 19:17, 19, 25, 31; 1 Co. 1:17; Ph. 2:8; He. 12:3). The O.T. prophesied
the crucifixion (Ps. 22:16; Joh. 19:34; 20:25; Mt. 27:35). When Psalm 22 was
written, crucifixion was not a method of capital punishment; not until hundreds of
years later was it employed by the Romans. [See Atonement, Blood, Crucifixion,
Gall, Gospel, Grace, Jesus Christ.]
CROWN. The common ensign of royalty and of victory (2 Ch. 23:11). It is also
used symbolically for honor or reward, as “a virtuous woman is a crown to her
husband” (Pr. 12:4). Paul speaks of those whom he had been the means of
converting as his “joy and crown,” his “crown of rejoicing” (Ph. 4:1; 1 Th. 2:19)
(Concise). For symbolical use of crown see also Ps. 8:5; 65:11; 103:4; Pr. 14:8;
He. 2:9,11.
Crown in the Tabernacle. There was a crown around the top of the ark of the
covenant, the table of shewbread, and the altar of incense in the Tabernacle (Ex.
37:2-27). This symbolized the kingly aspect of these articles, the fact that they
pointed to Royalty—to the King of kings and Lord of lords.
The High Priest’s Crown. [See High Priest.]
Crown in the New Testament. The word commonly rendered “crown” is
stephanos, which often symbolizes victory. It referred particularly to the wreath
which was given as a prize in the public games or a symbol of honor generally
(Strong). It is applied to the Son of Man and to others (Re. 6:2; 14:14) and to the
24 elders in heaven, who cast their crowns before the throne (Re. 4:4,10); and
also to the perishable crown won by the victors in the ancient contests, and to the
imperishable crown of the Christian (1 Co. 9:25). This latter is further described
as a “crown of righteousness” (2 Ti. 4:8), a “crown of life” (Ja. 1:12; Re. 2:10),
and a “crown of glory” (1 Pe. 5:4). These may refer to the same crown, viewed in
different aspects. The Christian is exhorted to beware that no man take his crown
(Re. 3:11) (Concise). The Greek word diadema is also translated crown, referring
to a crown of authority (Re. 12:3; 13:1; 19:12).
The Crown of Thorns was placed in derision on the head of the Lord Jesus, when
he was arrayed in a scarlet robe. Though applied to His sacred head by the rough
soldiers, it was connived at by Pilate, who presented the Lord in this garb to the
Jews, but which only drew forth their cry, “Crucify Him.” We read that the robe
was taken off Him, but nothing is said of the crown, so that He may have worn
that on the cross. It is supposed to have been made of the Arabian nabk, which
has flexible branches with very sharp thorns, and ivy-like leaves: mocking the
Lord, as some think, both as a king and as a victor (Mt. 27:29; Mk. 15:17; Joh.
19:2,5) (Concise). [See Castaway, Judgment.]
CRUCIFY. The manner in which the Lord Jesus was put to death (Mt. 27:26-50;
Mk. 15:21-37; Lk. 23:21-46; Joh. 19:16-30; Ac. 2:26; 4:10; 1 Co. 1:13, 23; 2:2, 8;
2 Co. 13:4; Ga. 3:1; 5:24; 6:14; Re. 11:8). The Romans used crucifixion as
punishment for serious crimes such as insurrection and murder. “The Romans
used a short beam fastened to a long upright one, on which was placed a piece of
wood for the feet to rest on. Nails were driven through the hands and feet.
Though historians say that sometimes the feet were only tied, we know that
Christ’s feet were pierced (Ps. 22:16). The torture was dreadful, and the thirst,
great; but in some cases life lasted three days, none of the vital parts being
reached” (Concise). The Bible says that the one hanged is cursed, and the Lord
Jesus Christ thus became a curse in the place of sinners (De. 21:23; Ga. 3:13).
The Manner of Crucifixion. C. Truman Davis, M.D., provides the following
description of a crucifixion from the viewpoint of a medical doctor: “The cross is
placed on the ground and the exhausted man is quickly thrown backwards with
his shoulders against the wood. The legionnaire feels for the depression at the
front of the wrist. He drives a heavy, square, wrought-iron nail through the wrist
and deep into the wood. Quickly he moves to the other side and repeats the
action, being careful not to pull the arms too tightly, but to allow some flex and
movement. The cross is then lifted into place. The left foot is pressed backward
against the right foot, and with both feet extended, toes down, a nail is driven
through the arch of each, leaving the knees flexed. The victim is now crucified.
As he slowly sags down with more weight on the nails in the wrists, excruciating,
fiery pain shoots along the fingers and up the arms to explode in the brain—the
nails in the wrists are putting pressure on the median nerves. As he pushes
himself upward to avoid his stretching torment, he places the full weight on the
nail through his feet. Again he feels the searing agony of the nail tearing through
the nerves between the bones of the feet. As the arms fatigue, cramps sweep
through the muscles, knotting them in deep, relentless, throbbing pain. With these
cramps comes the inability to push himself upward to breathe. Air can be drawn
into the lungs but not exhaled. He fights to raise in order to get even one small
breath. Finally carbon dioxide builds up in the lungs and in the blood stream, and
the cramps partially subside. Spasmodically he is able to push himself upward to
exhale and bring in life-giving oxygen. Hours of this limitless pain, cycles of
twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as
tissue is torn from his lacerated back as he moves up and down against the rough
timber. Then another agony begins: a deep, crushing pain deep in the chest as the
pericardium slowly fills with serum and begins to compress the heart. It is now
almost over—the loss of tissue fluids has reached a critical level—the
compressed heart is struggling to pump heavy, thick, sluggish blood into the
tissues—the tortured lungs are making a frantic effort to gasp in small gulps of
air. He can feel the chill of death creeping through his tissues. … Finally, he can
allow his body to die. [Editor: We know that the Lord Jesus Christ dismissed His
spirit from His body; He was in complete control even of the time of His death
(Joh. 19:30).] All this the Bible records with the simple words, ‘And when they
had crucified him …’” (Mk. 15:24). What a wondrous love is this! (The
Expositor’s Bible Commentary, Vol. 8). [See Crown for “Crown of Thorns.”] [See
also Atonement, Blood, Cross, Death, Gall, Golgotha, Gospel, Hanging, Jesus
Christ, Judas, Myrrh.]
CRUSE. A small, earthen vessel for holding liquids (1 Sa. 26:11, 12, 16; 1 Ki.
19:6).
CRYSTAL. A transparent, colorless quartz (Job 28:17; Re. 4:6; 21:11; 22:1).
CUBIT. The standard cubit in Israel was measured from the tip of a man’s
fingers to the tip of the elbow, which was about 18 inches. The larger cubit (Eze.
40:5) added a “handbreadth” of three inches to equal about 21 inches. “The
Babylonians had a ‘royal’ cubit of about 19.8 inches, the Egyptians had a longer
and a shorter cubit of about 20.65 inches and 17.6 inches respectively” (R.B.Y.
Scott, “Weights and Measures of the Bible,” The Biblical Archaeologist, May
1959, pp. 22-27, summarized by Whitcomb and Morris, The Genesis Flood). [See
Weights and Measures.]
CUD. The food which ruminating animals chew at leisure, when not grazing or
eating; or that portion of it which is brought from the first stomach and chewed at
once (Le. 11:3-26; De. 14:6-8).
CUMBERED. (1) To hinder and make useless (Lk. 13:7). (2) Distressed;
distracted; burdened; troubled (Lk. 10:40).
CUMI. An Aramaic word meaning “arise” (Mk. 5:41).
CUMMIN. A seed cultivated and used for seasoning (Isa. 28:25; Mt. 23:23).
CUNNING. Skillful; knowledgeable; clever (Ge. 25:27; Ex. 35:33; 1 Ki. 7:14; 2
Ch. 2:7; Isa. 3:3; Da. 1:4). The Bible speaks of cunning hunters (Ge. 25:27),
cunning workmen (Ex. 26:1; 31:4; 35:33, 35; 36:8, 35; 38:23; 39:3; 1 Ki. 7:14; 1
Ch. 22:15; 2 Ch. 2:13-14), cunning musicians (1 Sa. 16:16; 1 Ch. 25:7), cunning
military men (2 Ch. 26:15), cunning women (Je. 9:17), cunning wise men (Da.
1:4). [See Cunning Craftiness.]
CUNNING CRAFTINESS. Skillful in subtlety; crafty in deceit (Ep. 4:14). This
description of false teachers warns of their great cleverness to deceive. It is an
ability that comes from their father, the devil (Joh. 8:44; 2 Co. 11:1-4, 13-15; 1 Ti.
4:1). The Bible repeatedly warns of the deceitful character of error. [See False
Teaching.] [See also Beguile, Deceit, Dissemble, Dissimulation, Doubletongued,
Entice, Feign, Flattery, Hypocrisy, Satan, Sleight, Subtil, Wind of Doctrine.]
CUP. (1) A small vessel for drinking or pouring or measuring (Ge. 40:11; 2 Sa.
12:3; Mt. 10:42; 26:27). (2) A symbolic reference to partaking of something, such
as judgment or suffering or salvation or comfort (Ps. 11:6; 116:13; Je. 16:71 Co.
10:21). God’s judgment is frequently spoken of as a “cup”: (Ps. 11:6; 75:8; Isa.
51:17; 22; Je. 25:15, 17, 28; 49:12; 51:7; Eze. 23:31-33; Ze. 12:2; Re. 14:10;
16:19). (3) A symbolic reference to one’s portion in life and one’s inheritance from
God (Ps. 16:5; 23:5). The Lord Jesus Christ referred to the Cross as a “cup” (Mt.
20:22; 26:39, 42; Mk. 14:36; Lk. 22:42; Joh. 18:11). The following is by
Evangelist Al Lacy: We do not believe this refers to a cup of suffering. We do not
believe the Lord Jesus Christ agonized before the Father, so much so that He
sweat as it were great drops of blood, merely because of the physical suffering He
was facing. Rather, we believe He was looking at the cup of iniquity. The holy,
sinless Son of God was agonizing over the fact that He was going to be made sin
on the Cross. He would become sin inside (1 Pe. 2:24) and outside (Isa. 53:6). In
the Garden of Gethsemene He was not crying out in cowardice, but in holiness.
We believe He was also contemplating the cup of separation from the Father (Mt.
27:46). God the Son and God the Father have enjoyed intimate communion from
all eternity (Joh. 1:1; 17:5). Now in this awful hour on earth the Son was going to
be rejected by the Father for the sake of sinners. We believe Christ was agonizing
over the cup of iniquity and the cup of separation. (4) The “golden cup” of
Revelation 17:4 is the cup of apostasy and wickedness which the Harlot religious
system has given to the inhabitants of the world. The papal chalice, which is the
cup used in the mass, is made of pure gold. As early as the year 857, the Emperor
Michael sent Pope Nicholas I a golden chalice, surrounded by precious stones,
and with jacinths suspended on gold threads round the cup (Addis & Arnolds’s
Catholic Dictionary). Until recent times Catholic liturgical law required the
chalice cup for all Catholic masses to be gold plated inside if it was not entirely of
gold (Our Sunday Visitor’s Catholic Encyclopedia). (5) The cup of the Lord’s
Supper contained the grape juice which symbolized Christ’s shed blood (Lk.
22:17-20; 1 Co. 11:25-27). [See Lord’s Supper.]
CUPBEARER. One who serves wine to a ruler or a wealthy man (Ge. 40:1; 1 Ki.
10:5; 2 Ch. 9:4; Ne. 1:11).
CURIOUS, CURIOUSLY. (1) Wrought with care and art; elegantly finished;
works of skill (Ex. 35:32; Ps. 139:15). (2) Meddlesome; bustling about; to be a
busybody (Ac. 19:19). The Greek word translated “curious” in Ac. 19:19 is
translated “busybody” in 2 Th. 3:11. (3) Curious arts refer to occultic practices
(Ac. 19:19). [See Witchcraft.]
CURSE. (1) God’s judgment (De. 11:26; 29:19-21; Pr. 3:33; Da. 9:11; Mal. 2:2;
3:9; 4:6; Mt. 25:41; Ga. 3:10,13). (2) Reviling; mocking; speaking against (Pr.
26:2; Je. 42:18). (3) Evil speaking and blasphemy (Le. 24:10-16; Ps. 10:7; Pr.
29:24; Mk. 7:10; 14:71; Ja. 3:9-10). [See Evil Speaking.]
CUSH (black). [See Ethiopia.]
CUSTOM. (1) Established manner; habitual practice or method; tradition (Ge.
31:35; Ju. 11:39; Ezr. 3:4; Lk. 1:9; 2:42; 4:16; Joh. 18:39; Ro. 13:7). (2) Tax; toll
on goods (Ezr. 7:24; Mt. 9:9; 17:25). [See Custom - Receipt of, Publican,
Tradition.]
CUSTOM, RECEIPT OF. The place where the tax collector received tolls and
taxes (Mt. 9:9). [See Custom, Publican.]
CUT OFF. “I would they were even cut off which trouble you.” This expression
in Ga. 5:12 speaks of Paul’s desire that the false teachers who were disturbing the
churches of Galatia would be cut off from association with the saints. The modern
translations suggest that Paul was desiring that the false teachers would be
mutilated physically. The NIV reads, “As for those agitators, I wish they would
go the whole way and emasculate themselves!” This type of reading originated
with the English Revised Version of 1881: “I would that they which unsettle you
would even cut themselves off.” A footnote in the ERV says, “or, mutilate
themselves.” It is not reasonable to believe that Paul was referring to something
this crude. Nowhere else in the N.T. do we read of such an idea. Paul was
referring to separation, not mutilation. Matthew Henry’s respected 19th century
commentary on the whole Bible reflects the interpretation of this verse commonly
held among godly teachers until the critical text came on the scene: “... he wishes
that they were even cut off—not cut off from Christ and all hopes of salvation by
him, but cut off by the censures of the church, which ought to witness against
those teachers who thus corrupted the purity of the gospel.” [See Church
Discipline, Separation]
CUTTINGS. A heathen practice which was forbidden to the children of Israel
(Le. 19:28). God forbade both cuttings and markings of the flesh. The heathen
would cut or mark themselves for many reasons, such as mourning for the dead
and showing allegiance to deities, commanders, or kings. In Elijah’s day, the
priests of Baal, in a vain attempt to make Baal reply, cut themselves until the
blood ran (1 Ki. 18:28). [See Idolatry, Witchcraft.]
CYMBALS. There are two Hebrew words translated “cymbal”—MESILTAYIM
and TSELTSLIM. “The mesiltayim is referred to by another name in the
Scriptures, tseltslim (2 Sa. 6:5 and Ps. 150:5). The second word comes from salal
which means to roll or tumble down of one’s self. It mean a tinkling, ringing, or
clanging instrument. The first word, which is the usual one, comes from the same
root word and is found in I Ch. 13:8, Ezr. 3:10, and Ne. 12:27. ... the word always
appear in the dual form. They are first mentioned in 2 Sa. 6:5; again in 1 Ch.
24:1,6; and in 2 Ch. 5:12. The orchestra director beat the time upon the cymbals
for the whole Levitical choir” (Paul McCommon, Music in the Bible). [See
Music.]
CYRUS (throne). 2 Ch. 36:22.
-D-
DAGON (1 Sa. 5:2). [See Idolatry.].
DAILY. (1) Each day (Ex. 5:13; 16:5; Mt. 6:11; Ac. 2:46). (2) The whole day; all
day long (Ps. 61:1-2; Je. 20:7, 8).
DAINTIES. Delicious; pleasurable; sumptuous (Ge. 49:20; Job 33:20; Ps. 141:4;
Pr. 23:3; Re. 18:14).
DALAIAH (Jehovah is deliverer). 1 Ch. 3:24.
DALE. Deep place; valley (Ge. 14:17).
DAMNABLE. Destructive; condemned (2 Pe. 2:1). The term “damnable
heresies” refers both to the nature of the heresies and to the effect of the heresies.
The heresies themselves are damnable, meaning they are condemned of God, and
they bring destruction and condemnation upon those who follow them. [See
Damnation, Heresy, Judgment.]
DAMNATION. Judgment and punishment; condemnation. Sometimes this term
is used to refer to the eternal punishment of the unsaved (Mt. 23:14,23; Mk. 3:29;
Joh. 5:29; 2 Th. 2:12). Sometimes it refers only to judgment in a general sense to
which even Christians are subject (Ro. 13:2; 14:23; 1 Co. 11:29; 1 Ti. 5:12). [See
Condemnation, Damned, Hell, Judgment.]
DAMNED. Condemned; judged (Mk. 16:16; 2 Th. 2:12). The same Greek word
is frequently translated “condemn” (Mt. 12:7, 37, 41, 42; 20:18; 27:3; Ro. 2:1;
etc.). The terms “damned” and “condemned” refer to judgment in general and not
exclusively to eternal judgment. In Ro. 14:23 we are told that the Christian is
condemned if he does not live by faith. This does not mean he loses his salvation;
it means he is judged of the Lord in this life. [See Condemnation, Damnation,

Eternal Security, Judgment.]
DAN (judge). A son of Jacob and the father of a tribe of Israel (Ge. 30:6; Nu.
10:25; Jos. 13:3).
DANCING. There are two types of dancing mentioned in the Bible: worldly
dancing and spiritual dancing. Worldly dancing is practiced by men and women
together and is associated with sin and immorality (Ex. 32:19; Job 21:7, 11-12; 1
Sa. 30:16; Mt. 14:6). Spiritual dancing is practiced privately or with members of
the same sex before the Lord (Ex. 15:20-21; Ju. 11:34; 21:21; 1 Sa. 18:6; 2 Sa.
6:14). It is associated with God’s kingdom (Ps. 149:3; 150:4; Je. 31:4, 13). The
reason no dancing is mentioned in the N.T. is probably because this is the period
of Christ’s rejection and exile. The Bridegroom is away in a far country (Mt.
9:14-15). Contrast this with Re. 19:7, the marriage of the Lamb. Then will come
the time to “be glad and rejoice,” and the joyful dancing referred to in Psalm 149
and 150 and Jeremiah 31 will begin! [See Cheer, Heaven, Joy, Millennium,
Music, Rejoice.]
DANDLE. To play with; to delight in; to rock or toss as a child (Isa. 66:12).
DARIUS (lord-king). There are three Dariuses mentioned in Scripture. (1) Darius
the Mede, “the son of Ahasuerus of the seed of the Medes” (Da. 5:31; 6:1; 9:1;
11:1). This Darius is not known by this name outside of the Bible. For this reason,
skeptics have charged the Bible with error, but they are the ones who have been
proven wrong repeatedly. They were wrong about Belshazzar, for example. (See
the report “Bible Critics Were Wrong” at the Way of Life web site,
www.wayoflife.org.) Jesus, who proved that He is the Son of God by rising from
the dead as evidenced by eye witnesses, put His stamp of approval on Daniel’s
prophecy, so we know that it is true (Mt. 24:15; Mr. 13:14). The extant secular
history of those times is scant and oftentimes undependable. Very little has
survived from the Persians themselves, and the Greek historians who wrote about
the Persian Empire were biased and their records contain blatant errors and
contradictions. These histories are very helpful, but they are also very fallible. Yet
skeptics would believe almost anything other than the Bible, and they don’t learn
from the fact that they have often been proven wrong. Daniel 6:28 says that
Darius and Cyrus ruled at the same time. It is possible that Darius was Ugbaru,
who is mentioned in the Nabonidus Chronicle, which says that Babylon was
conquered by Ugbaru, governor of Gutium, and that Cyrus entered the city 17
days later and appointed him to rule Babylon on his behalf. It is more likely that
Darius was Cyaxares II, king of the Medes, who is described in the Greek
historian Xenophon’s Cyropaedia. He was the brother of Mandane, Cyrus the
Great’s mother, and he gave his daughter to Cyrus in marriage, so he was both
Cyrus’s uncle and father-in-law. The daughter’s dowry was the Median kingdom,
which was subsequently united with Persia to form the Medo-Persian Empire.
Xenophon says that Cyaxares ruled from Babylon as head of the empire for two
years until his death, but the real power was Cyrus, and upon Cyaxares’s death,
the empire passed peaceably to Cyrus as sole head. Da. 9:1 says that Darius was
“of the seed of the Medes, which was made king over the realm of the
Chaldeans.” That would be the Babylonian part of the Persian Empire. At that
time, Cyrus is called “king of Persia” (2 Ch. 36:22-23; Ezr. 1:1, 2). In Darius the
Mede: A Reappraisal, Dr. Steven Anderson (not the Steven Anderson who denies
the holocaust and preaches Replacement Theology) makes an excellent case for
Darius being the same as Xyaxares. He writes, “The thesis that I argue … is that
Cyrus shared power with a Median king until about two years after the fall of
Babylon. This Median king is called Cyaxares (II) by the Greek historian
Xenophon, but is known by his throne name Darius in the book of Daniel. Cyrus
did not make a hostile conquest of Media, did not dethrone the last Median king,
and did not become the highest regent in the Medo-Persian Empire until after the
fall of Babylon. Cyrus was Darius’s co-regent, the hereditary king of the realm of
Persia, the crown prince of Media, and the commander of the Medo-Persian army
—yet it was still Darius who was officially recognized as the highest power in the
realm. Darius died naturally within two years after the fall of Babylon, and as he
had no male heir and Cyrus had married his daughter, Cyrus inherited his position
upon his death and united the Median and Persian kingdoms in a single throne.
My reconstruction of the accession of Cyrus is based largely on the detailed
account given by the Greek historian Xenophon, which agrees remarkably well
with the book of Daniel and is supported by a surprising variety of other ancient
sources. The account of the accession of Cyrus given by the Greek historian
Herodotus, which forms the basis for the reconstruction of these events by
modern historians, is a legendary recasting of a propagandistic myth promoted by
Cyrus as a means of legitimating his conquest in the minds of an unfavorable
Babylonian populace. Cuneiform references to Cyrus (and his son Cambyses) as
“king” soon after the fall of Babylon are easily explained through a coregency
which lasted until the death of Darius the Mede/Cyaxares II.” Later, three other
Dariuses ruled over the Persian Empire, beginning about 20 years after Daniel.
First was Darius I (reigned c. 522-486 BC) who is mentioned many times in the
book of Ezra (4:5, 24; 5:5-7; 6:1, 12-15), in Haggai (1:1, 15; 2:10), and in
Zechariah (1:1, 7; 7:1). He conquered Babylon, Scythia, Libya, Thrace,
Macedonia, and some of the islands in the Aegean Sea, but the Greeks defeated
him at Marathon (BC 490) (Smith). Darius II reigned from 423-404 BC. Darius
III reigned from about 380 to 330 BC and was the final ruler of the Persian
Empire. The armies of Darius III were defeated by Alexander the Great, and
Darius was killed by one of his governors.
DARIC. [See Dram.]
DARLING. Much beloved; my only one (Ps. 22:20; 35:17).
DART. An arrow or light spear (2 Sa. 18:14; Job 41:26; Pr. 7:23; He. 12:20).
[Military.]
DAUB. To plaster (Ex. 2:3; Eze. 13:10).
DAUGHTER OF ZION. A term describing Jerusalem, the mother city of Israel
(Ps. 9:14; Isa. 1:8; 2 Ki. 19:21). [See Jerusalem, Zion.]
DAVID (Beloved). Israel’s best king and a great prophet and song writer (1 Sa.
16 - 1 Ki. 2:11; 1 Ch. 11-29). God promised to establish an eternal, earthly
kingdom through David’s seed (2 Sa. 7:12-17). This will be fulfilled through
Jesus Christ (Isa. 9:6-7; Mt. 1:1; Lk. 1:32, 33, 68-72; Re. 3:7; 5:5; 22:16). David
wrote many of the Psalms of the Bible. [See Covenants.]
DAY. (1) A 24-hour day (Ge. 1:5, 8, 13, 19, 23, 31). We know the days of
creation were normal 24-hour days because they are referred to in Ex. 20:10 in
the context of normal days. The creation days are said to be the same kind of day
as Israel’s Sabbath. (2) The daylight hours (Ex. 13:21; Ac. 20:11). (3) A period of
time in general. Examples are “the perfect day” (Pr. 4:18), referring to the Lord’s
kingdom and glory; “the day of trouble” (Ps. 50:15), referring to times of trouble;
“the day of temptation” (Ps. 95:8); “the day of prosperity” (Ec. 7:14); “the day of
adversity” (Ec. 7:14); “the day of vengeance” (Pr. 6:34); “the day of
visitation” (Isa. 10:3); “the day of small things” (Ze. 4:10). (4) A period during
which God performs a certain work. Examples are “the day of salvation” (Isa.
49:8; 2 Co. 6:2); “the day of the Lord” (Isa. 2:12); “the last day” (Joh. 6:54); “the
day of our Lord Jesus Christ” (1 Co. 1:8; Ph. 1:10; 2:16; 2 Th. 2:2). (5)
Spiritually, a reference to careful, upright living (Ro. 13:13). [See Calendar,
Eternal, Day of the Lord, Forever, Times, World.]
DAYSMAN. A mediator or arbitrator (Job 9:33). Through His death and shed
blood, Jesus Christ has become the mediator between God and men (1 Ti. 2:5, 6),
thus fulfilling the longing of Job. [See High Priest, Jesus Christ, Redemption.]
DAYSPRING. A poetic name for the dawn (Job 38:12). It refers to the second
coming of Jesus Christ and the dawn of His earthly kingdom (Lk. 1:78).
DAYSTAR. The planet Venus which is seen as a morning star and heralds the
coming of dawn (2 Pe. 1:19). “Prophecy is a light in this dark world respecting
things here and judgment. But, in contrast to judgment, the dawn and the day star
are a better hope, not seen by those who appear only when the sun is risen, but for
saints who look for Christ before He appears” (Concise). [See Jesus Christ,
Rapture, Second Coming, Star.]
DAY OF CHRIST. The period of time when Christ will take control of the world
through judgment and His Second Coming (1 Co. 1:8; 5:5; 2 Co. 1:14; Ph. 1:6,
10; 2:16; 2 Th. 2:2, 3). If the “day of Christ” in 2 Th. 2:1-3 refers to the Rapture
of the church age saints, it would teach that it does not occur until after the
appearance of the Antichrist. Some use this passage as a proof text to support
such a position. We do not believe the “day of Christ” refers to the Rapture,
though. It refers, rather, to “the day of the Lord” spoken of frequently in Old
Testament prophecy. This “day” describes the entire period of end-time prophecy
stretching from the Tribulation to the Millennium, but it usually focuses on the
Tribulation period during which God will deal with Israel and bring them to
repentance (Zec. 14). Some claim that the falling away in 2 Th. 2:3 refers to
believers who lose their salvation. To the contrary, this passage warns of the great
apostasy of the last days, and the Apostle does not say that those who fall away
are true believers. The true brethren (verse 1) are comforted that they are not the
ones being described here. Those who fall away and turn to the antichrist are
those who “received not the love of the truth, that they might be saved” (verse
10). [See Day of the Lord, Prophecy, Rapture.]
DAY OF THE LORD. The period of time in which God will judge the world and
establish His kingdom on earth. It is called “the Lord’s day” in contrast to man’s
day, which has lasted 6,000 years. In this day God will be exalted and rebellious
men humbled. “The lofty looks of man shall be humbled, and the haughtiness of
men shall be bowed down, and the LORD alone shall be exalted in that day. For
the day of the LORD of hosts shall be upon every one that is proud and lofty, and
upon every one that is lifted up; and he shall be brought low” (Isa. 2:11-12). The
day of the Lord sometimes refers to one aspect of this final work, such as the
Great Tribulation (Isa. 2:10-21). In other places, it refers to a longer period,
including the Tribulation, the Second Coming, the Millennial Reign (Zec. 14),
and the new heavens and the new earth (2 Pe. 3:10). In some passages, “the day
of the Lord” refers to historic judgments upon Israel that point to the final time of
judgment. See Zephaniah 1:4-18. [See Antichrist, Daniel, Day, Great Tribulation,
Judgment, Last Days, Millennium, Prophecy, Revelation, Second Coming,
Times.]
DEACON. The Greek word for deacon (diakonos) means “servant.” This word
sometimes refers to Christian workers in general (Ro. 16:1; 1 Co. 3:5; 2 Co. 3:4,
6; 11:23; Ep. 3:7; Col. 1:23; 1 Th. 3:2; and 1 Ti. 4:6). Deacon also refers to an
office in the church. This office has specific standards (Ph. 1:1; 1 Ti. 3:13).
DEAD SEA. It is known in the Bible as the Salt Sea (e.g., Ge. 14:3; Nu. 34:3;
De. 3:17; Jos. 3:16) and the Sea of the Plain (De. 3:17). The Jordan River flows
into the northern end of the Dead Sea, but it has no outlet. It is called “dead”
because it has no marine life.
DEAL. (1) To conduct oneself; to act; to treat (Ge. 19:9; 21:23; Ex. 1:10). The
Bible speaks of dealing foolishly (Ps. 75:4), dealing courageously (2 Ch. 19:11),
dealing subtly (Ps. 105:25), dealing bountifully (Ps. 119:124), dealing truly (Pr.
12:22), dealing unjustly (Isa. 26:10), dealing treacherously (Isa. 33:1), dealing
prudently (Isa. 52:13), etc. (2) A measurement, referring to a part; i.e., tenth deal
means tenth part (Ex. 29:40). (3) To distribute (Isa. 58:7). (4) More abundantly
(Mk. 7:36; 10:48).
DEALING. (1) Action; affairs (1 Sa. 2:23; Ps. 7:16). (2) Trading; social
intercourse (Joh. 4:9).
DEATH. The basic meaning of death is separation. It has three different usages in
the Bible: 1. Spiritual death—separation from God because of sin (Ep. 2:1; Joh.
5:24; Col. 2:13). 2. Physical death—separation of the spirit from the body (Mt.
2:15; Ge. 35:18; Ja. 2:26). 3. Eternal death or Second death—the final, eternal
separation of the unsaved from God and life (Re. 20:14; 21:8; 2 Th. 1:9). Death Is
a Journey. Some false teachers say that death is to sleep in the grave, but
according to the Bible, death is a journey. The body sleeps, but the spirit of man
journeys either to heaven or to hell. (1) The O.T. teaches that death is a journey
(Ge. 25:8; 35:18; Nu. 27:13; 2 Sa. 12:23; 1 Ki. 17:21-22). (2) It is the body that is
said to die, not the spirit (Ja. 2:26). (3) Paul taught that death is a journey (2 Co.
5:6-7; Ph. 1:23-24; 2 Ti. 4:6). (4) Peter taught that he would put off his body at
death (2 Pe. 1:14). (5) Jesus promised the thief on the cross that death is a
departure (Lk. 23:43). (6) The story of Lazarus and the rich man shows that death
is a departure. The proper names Jesus used in this story prove He was speaking
of a historical scene rather than a parable (Lk. 16:22-23). (7) The dead saints will
return with Christ from heaven. This shows that dead saints go to heaven at death
(1 Th. 4:14). (8) John’s heavenly visions show dead saints in heaven (Re. 6:9-11).
(9) Moses’ and Elijah’s appearance on the Mount of Transfiguration proves that
the dead are not sleeping (Mt. 17:1-3; Lk. 9:30-31). It is plain from this survey of
N.T. Scripture that man has a spirit or soul which departs from his body at death
and which lives eternally either in heaven or in Hell. [See also Crucify, Gehenna,
Immortal, Heaven, Hell, Long Home, Resurrection, Soul, Spirit, Sheol.]
DEAR. (1) Precious; beloved (Je. 31:20; Lk. 7:2; Ep. 5:1; Col. 1:7,13; 1 Th. 2:8).
(2) Costly; expensive (Ac. 20:24).
DEBATE. Discuss; contend; quarrel (Isa. 58:4). The term is used in Scripture in a
positive sense (Pr. 25:9) as well as a negative (Ro. 1:29; 2 Co. 12:20). The
difference has to do with one’s attitude and motive and goal in the debate. The
Bible instructs us to earnestly contend for the faith once delivered to the saints
(Jude 3), and the Apostles did this (Acts 15:1-2). The preaching of the Gospel in
this wicked world always involves a certain amount of contention for truth’s sake
(1 Th. 2:2). On the other hand, contentions for selfish, carnal motives are
forbidden by the Word of God (1 Co. 1:11; Tit. 3:9). [See Contend, Controversy.]
DEBORAH (A bee). A judge and prophetess of Israel (Ju. 4-5).
DEBT. [See Borrower.]
DECAPOLIS (ten cities). A district named for its ten cities (Mt. 4:25).
DECEIT, DECEIVE. Literally a catching or ensnaring. Hence, the misleading of
a person; the leading of another person to believe what is false, or not to believe
what is true, and thus to ensnare him; fraud; fallacy; cheat; any declaration,
artifice or practice, which misleads another, or causes him to believe what is false
(Webster).
Deceit Is Falsehood (Ps. 119:118). The tongue an instrument of (Ro. 3:13); comes
from the heart (Mk. 7:22); characteristic of the heart (Je. 17:9); God abhors (Ps.
5:6); forbidden (Pr. 24:28; 1 Pe. 3:10); Christ was perfectly free from (Isa. 53:9
with 1 Pe. 2:22); saints to be free from (Ps. 24:4; Zep. 3:13; Re. 14:5); shun those
addicted to (Ps. 43:1; 101:7; 120:2); ministers should lay aside (2 Co. 4:2; 1 Th.
2:3); false witnesses use (Pr. 12:17); a characteristic of antichrist (2 Joh. 7); a
characteristic of apostasy (2 Th. 2:10); hypocrites devise (Job 15:35); hypocrites
practice (Ho. 11:12).
The Wicked Are Full of (Ro. 1:29); devise (Ps. 35:20); 38:12; Pr. 12:5); utter (Ps.
10:7; 36:3); work (Pr. 11:18); increase in (2 Ti. 3:13); use to each other (Je. 9:5);
use to themselves (Je. 37:9; Ob. 3:7); delight in (Pr. 20:17). False teachers are
workers of (2 Co. 11:13); preach (Je. 14:14; 23:26); impose on others by (Ro.
16:18; Ep. 4:14); sport themselves with (2 Pe. 2:13).
The Evil of: hinders knowledge of God (Je. 9:6). Keeps from turning to God (Je.
8:5). Leads to pride and oppression (Je. 5:27, 28) and to lying (Pr. 14:25). Often
accompanied by fraud and injustice (Ps. 10:7; 43:1). Hatred often concealed by
(Pr. 26:24-26). The folly of fools is (Pr. 14:8). The kisses of an enemy are (Pr.
27:6). Blessedness of being free from (Ps. 24:4-5; 32:2). Punishment of (Ps.
55:23; Je. 9:7-9) (Bible Text Book)
Examples of Deceit in the Bible: Satan (Ge. 3:4,5; Joh. 8:44); Jacob (Ge. 27);
Laban (Ge. 31:7); Simeon and Levi (Ge. 34:13); Joseph’s brothers (Ge.
37:31-32); Achan (Jos. 7:11); Gibeonites (Jos. 9); Delilah (Jud. 16); Saul (1 Sa.
18:20-27); David (1 Sa. 21:13; 2 Sa. 11); Amnon (2 Sa. 13:1-15); Absalom (2 Sa.
15:1-6); Jeroboam’s wife (1 Ki. 14:2); Sanballat and Tobiah (Ne. 6); Haman (Es.
3); Daniel’s enemies (Da. 6); Pharisees (Mt. 22:15; Lk. 11:53, 54); Judas (Mt.
26:15, 16); chief priests (Mt. 26:59); Peter (Mt. 26:69-74); false teachers (2 Co.
11:13; Ep. 4:14; 2 Ti. 3:13; 2 Pe. 2:3); antichrist (1 Joh. 2:22).
Examples of Deception Used for Good: Jewish midwives (Ex. 1:15-21); Moses’
Parents (Ex. 2); Rahab (Jos. 2:3-7); Ehud (Jud. 3:15-26); Hushai (2 Sa. 16-17);
Obadiah (1 Ki. 18:3-4); Jehu (2 Ki. 10:18-28); Jehoiada (2 Ki. 11:4-8). [See
Beguile, Cunning, Cunning Craftiness, Dissemble, Dissimulation,
Doubletongued, Entice, False Witness, Feign, Flattery, Flattering Titles, Guile,
Honest, Hypocrisy, Perjured, Pure Conscience, Purloin, Satan, Sincere, Sleight,
Subtil, Unfeigned, Winketh.]
DECEITFUL MAN. This expression in Pr. 29:13 seems to refer to the rich man.
The verse says the Lord lightens the eyes both of the poor and of the “deceitful
man.” In other words, the life of man comes from God, regardless of his position
in this world; this is a reminder that man is responsible to God and that he will
face God in the end. Other verses which note the deceitfulness of riches are Pr.
22:2; 23:5; Mt. 13:22.
DECEIVABLENESS. Deceptiveness (2 Th. 2:10).
DECENTLY. Properly; becomingly; in a manner befitting people naming the
name of Christ; in accordance with the Word of God (1 Co. 14:40). The Greek
word is also translated “honestly” (Ro. 13:13), “comeliness” (1 Co. 12:23), and
“honourable” (Mk. 15:43).
DECLARE. (1) Speak; pronounce (Jos. 20:4; 1 Ki. 22:13; Joh. 17:26). (2)
Explain (Ge. 41:24; Ju. 14:12; De. 1:5; Mt. 13:36).
DECLINE. (1) To turn aside; to follow a wrong path (Ex. 23:2; De. 17:11; Job
23:11; Ps. 44:18; Pr. 7:25). (2) To go down; to lean downward; to draw to a close
(Ps. 102:11; 109:23).
DECREE. A proclamation; a law (Ezr. 5:17; Es. 2:8; Da. 4:17; 6:7).
DEEM. To suspect (Ac. 27:27).
DEEP. (1) Deep waters (Ge. 1:2; 7:11; 8:2; Job 41:31; Ps. 69:15; 107:24; 135:6;
Isa. 51:10; Jon. 2:3; Lk. 5:4; 2 Co. 11:25). (2) Descending far downward; low in
situation; the opposite of shallow (Ps. 69:2; 140:10). (3) That which is profound,
not easily fathomed, difficult to comprehend (Ps. 36:6; 64:6; 92:5; Pr. 20:5; Ec.
7:24; Da. 2:22). (4) Not easily broken or disturbed, as a deep sleep (Ge. 2:21;
15:12; 1 Sa. 26:12; Da. 8:18; Ac. 20:9).
DEEPNESS. Depth (Mt. 13:5).
DEFAME. To speak injuriously; to slander (1 Co. 4:13). [See Blaspheme, Evil
Speaking.]
DEFENCED. Fortified; applied to walled towns (Isa. 25:2; 27:10; 36:1). The
Hebrew word is frequently rendered “fenced.”
DEFER, DEFERRED. Delay; hesitate; procrastinate; put off (Ge. 34:19; Pr.
13:12; 19:11; Ec. 5:4; Isa. 48:9; Ac. 24:22).
DEFRAUD. To deprive of right; either by obtaining something by deception or

artifice, or by taking something wrongfully without the knowledge or consent of
the owner; to cheat (Webster) (Le. 19:13; 1 Sa. 12:3-4; Mk. 10:19; 1 Co. 6:7, 8;
7:5; 2 Co. 7:2; 1 Th. 4:6). [See Extortion, Steal.]
DEGREE. (1) Mark on a clock; step; point of measurement (2 Ki. 20:9). (2)
Position; grade of dignity; station; rank (1 Ch. 17:17; Ps. 62:9; Lk. 1:52; 1 Ti.
3:13; Ja. 1:9).
DELECTABLE. Desirable; delightful (Isa. 44:9).
DELICATE. (1) Dainty; luxurious; effeminate (Je. 6:2). (2) Cheerfully;
pleasantly; walking in state; haughtily (1 Sa. 15:32). (3) In pleasure and wealth
(Lk. 7:25).
DELICATELY, DELICATENESS. Walking in state; haughtily; cheerfully;
pleasantly; luxuriously (1 Sa. 15:32; La. 4:5; Lk. 7:25).
DELICATES. Delicacies; dainties (Je. 51:34).
DELICIOUSLY. To live wantonly; to gratify the lusts; luxuriously (Re. 18:7, 9).
DELIGHT. To affect with great pleasure; to please highly; to give or afford high
satisfaction or joy (Webster) (Ge. 34:19; Nu. 14:8; 1 Sa. 15:22). The child of God
delights in God (Ps. 37:4); in the Word of God (Ps. 1:1; 119:16, 24, 35, 47, 70,
77, 174); in the will of God (40:8); in the comforts of God (Ps. 94:19). The
wicked delights in lies (Ps. 62:4); scorning (Pr. 1:22); frowardness (Pr. 2:14). God
delights in obeying His voice (1 Sa. 15:22); a just weight (Pr. 11:1); such as are
upright (Pr. 11:20); they that deal truly (Pr. 12:22); the prayer of the upright (Pr.
15:8); lovingkindness, judgment, and righteousness (Je. 9:24). “Delight” in Pr.
19:10 refers to the luxurious living and rank and privilege of those who rule.
“Delight” is compared in the second half of the verse with having “rule over
princes.” The Hebrew word translated “delight” here (taanuwg) is also translated
“delicate” (Mi. 1:16) and “pleasant” (Song 7:6; Mi. 2:9). “Delight is a thing that
all men wish to enjoy, but when a fool is furnished with every means of pleasure,
his folly is heightened into madness, and he is found to be seven times more a
fool than he appeared to be when he was in other circumstances” (George
Lawson, Exposition of Proverbs). [See Cheer, Comfort, Glad, Happy, Joy,
Laughter, Merry, Mirth, Music, Rejoice.]
DELIGHTSOME. Pleasant; desirable; delightful (Mal. 3:12). [See Delight.]
DEMAS (ruler or governor of the people, popular). A Christian worker in the
early church. He was Paul’s helper (Col. 4:14), but later he deserted Paul because
of his love for the world (2 Ti. 4:10).
DEMON. [See Devils, Satan.]
DENOUNCE. To announce; declare; proclaim (De. 30:18).
DERIDE. [See Derision.]
DERISION. To laugh at; to turn up the nose at; to deride (Job 30:1; Ps. 2:4;
44:13; 59:8; 79:4; 119:51; Je. 20:7-8; Eze. 23:32; 36:4; Hab. 1:10; Lk. 16:14).
DESCRY. To go about; search; spy out; to observe, in a military sense; to

reconnoitre (Ju. 1:23). [See Military.]
DESERT OF THE SEA. This is a description of Babylon in Isaiah 21:1. The
area between Babylon and Persia, which is a vast desert, was once covered with
the waters of Euphrates like a sea. Semiramis erected dams and dried it up. Cyrus
of the Persians removed the dams and again converted the area to a marsh
(Jamieson, Fausset, Brown).
DESOLATE. (1) To be made waste (Isa. 13:22; Eze. 35:7; Ho. 13:16). (2) Alone;
separate; silent (Isa. 27:10; Job 15:34). (3) Empty; waste (Ezr. 9:9; Isa. 49:21;
Eze. 19:7).
DESOLATION, ABOMINATION OF. [See Abomination of Desolation.]
DESPISE. To contemn; to count lightly; to reject; to dishonor (Le. 26:43; Nu.
11:20; Ju. 9:38; Job. 5:17; Pr. 1:7; 6:30; 11:12; 13:13; Isa. 30:12; 53:3; Mt. 18:10;
1 Co. 16:11; Jude 8).
DESPITE. To offend; to have contempt for; to despise. In He. 10:29, “despite
unto the Spirit of grace” refers to those who turn their backs on the once-for-all
Atonement of Jesus Christ to return to the traditions of apostate religion. The
book of Hebrews was written to Jews who had professed faith in Christ, to warn
them to continue in Jesus Christ and not to return to the Mosaic system.
DESPITEFULLY. To treat with contempt; to treat shamefully; to reproach;
insult; falsely accuse (Mt. 5:44; Lk. 6:28; Ac. 14:15). [See Despite.]
DETEST. To have in abomination (De. 7:26; Je. 16:18). [See Abomination.]
DEVICE. Thought; invention; plan; design; purpose (Job. 21:27; Ps. 10:2; Pr.
1:21).
DEVILS. The Greek word daimon is translated “devil” in the N.T. These
creatures are also referred to as “evil spirits.” The Origin of Demons. Demons are
angels which followed Satan in his rebellion (Mt. 9:34; 12:24; 25:41; Re. 12:7-9).
The Nature of Demons. (1) They are spirit creatures and do not have bodies (Mt.
8:16). (2) They are intelligent and have personality (Mk. 5:10; Lk. 4:34). (3) They
have great strength (Ac. 19:16; Mk. 5:2-4). (4) They are unclean (Mt. 10:1; Mk.
1:27). (5) They are evil (Lk. 7:21; 8:2). The Activity of Demons. (1) Helping Satan
control this evil world (Ep. 6:12). (2) Oppressing and hurting men (Lk. 13:16;
Mk. 5:1-20). (3) Possessing some people (Mt. 4:24; 8:16, 28-33; 9:32; 12:22). (4)
Teaching false doctrine (1 Ti. 4:1). Forms of Demon Practice. (1) Idolatry (1 Co.
10:20; Le. 17:7; De. 32:17; Ps. 106:37; Re. 9:20). (2) Witchcraft, astrology, etc.
(De. 18:10-12; Ac. 16:16-18; 19:13-19; 2 Ch. 33:6). [See Bottomless Pit, Idolatry,
Satan, Witchcraft.]
DEVOTIONS. Objects of worship (Ac. 17:23). The translators of the Authorized
Version retained this from the Geneva Version of 1560. It was translated “the
manner how ye worship your gods” by Tyndale.
DEVOUT. Reverential; worshipful (Lk. 2:25; Ac. 2:5; 10:7; 22:12).
DIADEM. The headdress worn by priests and kings (Ze. 3:5; Isa. 62:3; Re. 12:3;
13:1; 19:12).
DIAL. A sun clock (2 Ki. 20:11). A marker is set so that a shadow indicates the
time of day as the sun changes position in the sky.
DIAMOND. A very hard precious stone which reflects colors prismatically (Ex.
28:18; Je. 17:1).
DIANA. [See Idolatry.]
DIE. [See Death.]
DIE THE DEATH. To be sentenced to death; to deserve the death sentence (Nu.
23:10; Mt. 15:4; Mk. 7:10). “This phrase is generally but not always used of
death by a judicial sentence” (The Bible Word-Book). [See Death.]
DIGGED. This form of the past tense and participle of dig is used throughout the
A.V. in preference to the form “dug,” and in accordance with the custom of
contemporary writers (The Bible Word-Book)
DIGNITY. (1) Greatness; honor; exaltation; esteem; reputation (Es. 6:3; Ec.
10:6). (2) Those in positions of authority (2 Pe. 2:10; Jude 8). [See Devils,
Government, Satan.]
DILIGENCE. Steady application in business of any kind; constant effort to
accomplish what is undertaken; exertion of body or mind without unnecessary
delay or sloth; due attention; industry (Webster). Zeal; wholeheartedness; labor
(Pr. 4:23; Ro. 12:8). The Christian should be diligent: in making his calling and
election sure (He. 6:11; 2 Pe. 1:10), in keeping the heart (Pr. 4:23), in exercising
his spiritual ministry (Ro. 12:8), in Christian growth (2 Pe. 1:5-8; 1 Pe. 2:1-2), in
many things (2 Co. 8:22), in being prepared to meet Christ (2 Pe. 3:14), in
keeping God’s precepts (Ps. 119:4), in evangelism (Ac. 18:25), in following every
good work (1 Ti. 5:10), in caring for missionaries and preachers (Tit. 3:13), in
seeking God (He. 11:6), in watching for sin in the camp (He. 12:15). [See Labor,
Sluggard, Zeal.]
DIOTREPHES (nourished by Jupiter). A leader in one of the early churches (3
Joh. 9-11). Diotrephes had a heart problem. He was a proud man; puffed up in his
own estimation; he wanted to be “top dog.” Diotrephes had a will problem. He
ruled the church by his own will, but the pastor’s job is to rule by God’s will. It is
God’s flock, God’s building, God’s husbandry. The pastor is not to be lord over
God’s heritage (1 Pe. 5:3). Diotrephes had an authority problem. He felt he was
an authority in himself; whereas the pastor’s sole authority is the Bible. It is to the
man who speaks “the Word of God” to whom God’s people are to submit (He.
13:7). The supposed Christian leader who attempts to lead the church by man-
made tradition and philosophy is to be rejected, not obeyed. [See Church, Korah,
Nicolaitan, Pastor.]
DISALLOW. (1) Forbid; refuse (Nu. 30:5). (2) Reject (1 Pe. 2:4, 7).
DISANNUL. To put aside; to make void (Job. 40:8; Isa. 14:27; He. 7:18).
DISCERN. (1) Recognize; acknowledge; perceive (Ge. 27:23; 31:32; 1 Ki.
20:41). (2) To distinguish between; to perceive the difference between two things;
to understand (2 Sa. 14:17; Ezr. 3:13; Eze. 44:23; Jon 4:11; Mal. 3:18; Mt. 16:3; 1
Co. 11:29; He. 5:14).
DISCIPLE. One who receives instruction from another; an adherent to the

doctrines of another (Webster). Jesus Christ demands total devotion from those
who will be His disciples (Joh. 8:31; Lk. 14:25-33). Disciple is the word most
often used in the N.T. to describe those who follow Jesus Christ. The Great
Commission is to result in the multiplication of disciples (Mt. 28:18-20).
DISCIPLINE. [See Admonish, Chasten, Child Training, Convince, Correction,
Counsel, Exhort, Instruct, Rebuke, Reproof, Suffering, Trials.]
DISCOMFIT. To trouble; to weaken; to beat down; to disintegrate; break up;
disperse (Ex. 17:13; Jos. 10:10).
DISCOVER. To uncover (De. 22:30; Job 12:22; Pr. 25:9).
DISCREET. (1) Intelligent; understanding (Ge. 41:33). (2) Of sound mind; self-
controlled (Tit. 2:5). This Greek word, sophron, is also translated “sober” (2 Co.
5:13; Tit. 2:6; 1 Pe. 4:7) and “temperate” (Tit. 2:2). (3) With understanding (Mk.
12:34). [See Chaste, Modesty, Sober, Temperate.]
DISCRETION. Good sense; wisdom; good judgment (Pr. 1:4; 2:11; 3:21; 5:2;
11:22; 19:11).
DISPATCH. To cut off; to cut down (Eze. 23:47).
DISPOSED. Desire; intention (Ac. 18:27; 1 Co. 10:27).
DISPOSITION. Arrangement; appointment; ministration (Ac. 7:53).
DISPOSSESS. To take possession (Nu. 32:39).
DISPUTE, DISPUTATION. Reasoning; debating (Ac. 15:2; Ro. 14:1). Truth
has always involved conflict. There are wrong conflicts, of course, and there is a
right way and a wrong way to enter into conflicts. The Bible warns about
“doubtful disputations” (Romans 14:1) and “murmurings and disputings” (Ph.
2:14), and “perverse disputings” (1 Ti. 6:5). There are proper disputations,
though, and that is in the line of preaching and defending God’s Word with a
sincere heart to know the truth for one’s self and to help others know the truth. In
Acts 15:1-2 Paul and Barnabas disputed with the Judaizers. In Acts 15:6-7 the
Apostles and elders in the church of Jerusalem disputed the doctrine of
justification and the place of the O.T. law in the Christian life. In Acts 17:17 Paul
disputed with the Jews in Athens. In Acts 19:8-9 Paul disputed in Ephesus for two
years in his efforts to preach the Gospel to that region. [See Anger, Contend,
Debate, Controversy, Strife.]
DISQUIET. To be troubled (1 Sa. 28:15).
DISSEMBLE. Deception; hypocrisy (Jos. 7:11; Pr. 26:24; Ga. 2:13). [See
Beguile, Cunning, Cunning Craftiness, Deceit, Dissimulation, Doubletongued,
False Witness, Feign, Flattery, Flattering Titles, Guile, Hypocrisy, Sincere,
Sleight, Subtil, Unfeigned, Winketh.]
DISSENSION. Disagreement in opinion, usually a disagreement which is
violent, producing warm debates or angry words; contention in words; strife;
discord; quarrel; breach of friendship and union (Webster) (Ac. 15:2; 23:7,10).
[See Anger, Strife, Variance.]
DISSIMULATION. Hypocrisy; hiding under a false appearance; feigning.

Dissimulation may be simply concealment of the opinions, sentiments or purpose;
but it includes also the assuming of a false or counterfeit appearance which
conceals the real opinions or purpose (Webster) (Ro. 12:9; Ga. 2:13). [See
Beguile, Cunning, Cunning Craftiness, Deceit, Dissemble, Doubletongued, False
Witness, Feign, Flattery, Flattering Titles, Guile, Honest, Hypocrisy, Pure
Conscience, Purloin, Satan, Sincere, Sleight, Subtil, Unfeigned, Winketh.]
DISSOLVE. (1) Melt; consume; destroy (Job 30:22; Ps. 75:3; Isa. 24:19; 34:4; 2
Co. 5:1; 2 Pe. 3:11, 12). (2) Resolve ( Da. 5:16).
DISTAFF. The staff that holds the bunch of flax or wool, which, with the spindle,
are implements of spinning by hand (Pr. 31:19) (Concise).
DISTILL. To flow; to drop (De. 32:2; Job 36:28).
DISTRESS. Anguish of body or mind; affliction; calamity; misery; a state of
danger (Webster) (Ge. 35:3; Ps. 4:1; 18:6; 25:17; 118:5; 120:1; Pr. 1:27; Isa. 25:4;
Lk. 21:23,25; Ro. 8:35; 1 Co. 7:26; 2 Co. 6:4; 12:10). [See Suffering.]
DIVERS. (1) Various; different (De. 22:9; Ju. 5:30; Mt. 4:24; He. 1:1; 9:10). (2)
Unequal (De. 25:14; Pr. 20:10). (3) Certain ones; some of (Mk. 8:3; Ac. 19:9).
[For commentary on “divers manners” (He. 1:1) see Sundry.]
DIVIDE UNTO. To separate; to divide into portions; to distribute (Ex. 26:33; Lk.
15:12).
DIVINATION. Attempting to predict future events or discover hidden
knowledge through dreams, astrology, magic, etc. Divination is forbidden by God
(Le. 19:26). [See also Witchcraft.]
DIVORCE. God has always been opposed to divorce (Mt. 19:3-6; Mal. 2:14-16).
It was allowed in O.T. times because of the hardness of man’s heart (Mt. 19:7-8).
The Lord Jesus mentioned only one possible situation in which divorce is
allowable before God, and that is for the cause of immorality (Mt. 19:9). The
Christian who for some reason leaves his or her mate is to remain unmarried or be
reconciled to his mate (1 Co. 7:11-12).
DO THY DILIGENCE. Be diligent; hasten; come with all urgency (2 Ti. 4:9,
21). [See Diligence.]
DOCTRINE. Doctrine simply means teaching, but the biblical usage refers to
sound teaching based on the Word of God. The two Greek words translated
“doctrine”, didaskalia and didache, are also translated “teacheth” (Ro. 12:7) and
“learning” (Ro. 15:4). These words are used more than 140 times in the N.T.,
which shows how important doctrine is before God. Other terms which refer to
doctrine are “truth” (1 Ti. 2:4), “the faith” (1 Ti. 3:9; 2 Ti. 3:8; Tit. 1:13),
“wholesome words” (1 Ti. 6:3), and “sound words” (2 Ti. 1:13). Doctrine (and its
companion terms) is referred to 59 times in the Pastoral Epistles alone. “The
truth” is referred to 10 times in 2 and 3 John alone. Other Terms Which Refer to
Doctrine. “Truth” (1 Ti. 2:4), “the faith” (1 Ti. 3:9; 2 Ti. 3:8; Tit. 1:13),
“wholesome words” (1 Ti. 6:3), and “sound words” (2 Ti. 1:13). Bible Facts
about Doctrine. We can know right doctrine (Joh. 7:17). We are to continue in the
Apostles’ doctrine (Ac. 2:42). The Apostles filled Jerusalem with doctrine (Ac.
5:28). We are saved by believing the right doctrine (Ro. 6:17; 1 Joh. 5:20; 2 Joh.
9). We are to separate from those who teach false doctrine (Ro. 16:17). We must
be careful of winds of false doctrine (Ep. 4:14). No false doctrine is to be allowed
(1 Ti. 1:3). Sound doctrine is good (1 Ti. 4:6). The preacher is to give himself to
doctrine (1 Ti. 4:13). The preacher is to take heed to the doctrine (1 Ti. 4:16).
Preachers who labor in doctrine are to be rewarded (1 Ti. 5:17). Sound doctrine is
to be adorned with godly living (1 Ti. 6:1, 3; Tit. 2:1). The Bible is given for
doctrine (2 Ti. 3:16). The Bible is to be preached with doctrine (2 Ti. 4:2). The
last days is characterized by a turning from sound doctrine (2 Ti. 4:3). The
preacher must be able to use doctrine to edify and protect the church (Tit. 1:9).
Our doctrine is to be uncorrupt (Tit. 2:10). We abide in Christ by sound doctrine
(1 Joh. 2:24-27). True Christian love is grounded in truth (2 Joh. 1; 3 Joh. 1). The
Apostles had no greater joy than to see the Christians walking in the truth (3 Joh.
3-4). Those who abide not in sound doctrine are not of God and are not be to
received (2 Joh. 9-10). [See Apostasy, Apostate, Bible, Church, Fable, Foolish
Questions, Heresy, Prophecy, Revelation, Unity, Wind of Doctrine.]
DOG. (1) The dog as an animal (Ex. 11:7; Jud. 7:5; Pr. 26:11). Dogs usually ran
wild in Israel during Bible times; they were scavengers (Ex. 22:31; 1 Ki. 14:11;
16:4; 21:19-24; 22:38; 2 Ki. 9:10, 36). Some dogs were used in shepherding (Job
30:1) and as watch dogs (Isa. 56:10). (2) A male harlot (De. 23:17-18). These two
verses deal with whoredom and prostitution and homosexuality, both male and
female. Probably the whore refers to an immoral woman and the dog refers to a
male prostitute or homosexual. (3) A false teacher (Isa. 56:10; Ph. 3:2-3). Paul
called false teachers dogs because they don’t care about the truth and they injure
the churches.
DOMINION. (1) God’s sovereign and supreme authority to govern, control, use
and dispose of at his pleasure (Ep. 1:21; 1 Pe. 4:11; 5:11; Re. 1:6). (2) Control
(Ro. 6:9). (3) Government and authority (Mt. 20:25). (4) The order of angels (Co.
1:16). [See Angel, Government, Kingdom of God, Satan.]
DONE AWAY. Removed; abolished; held back; withdrawn (Nu. 27:4; 1 Co.
13:10; 2 Co. 3:11, 14).
DOTE. To be delirious; to be silly; to be excessively in love (Webster); to be
taken with such an interest in a thing as amounts to a disease, to have a morbid
fondness for (Eze. 23:5; 1 Ti. 6:4).
DOUBLE MINDED. This refers to wavering in one’s relationship with the Lord,
doubting His Word during trials (James 1:8; 4:8).
DOUBLE TO. Double (Job 11:6).
DOUBLETONGUED. Making contrary declarations on the same subject at
different times; deceitful (Webster); equivocal, i.e. telling a different story
(Strong); double in speech, saying one thing with one person another with another
(with the intent to deceive) (Thayer) (1 Ti. 3:8). [See Beguile, Cunning
Craftiness, Deceit, Dissemble, Dissimulation, Feign, Flattery, Honest, Hypocrisy,
Pure Conscience, Sincere, Sleight, Subtil, Unfeigned.]
DOWNSITTING. Sitting down (Ps. 139:2). In this passage the Psalmist David
was noting that the Lord knows everything about him, his sitting down and his
rising up.
DOWRY. Purchase money (Ge. 34:12).
DRAG. Fishing net (Hab. 1:15, 16).
DRAGON. (1) A powerful sea creature (Ps. 74:13-14; 148:7; Isa. 27:1). Isaiah
27:1 connects the dragon with the leviathan of Job 41. This creature is now
extinct. (2) A serpent (De. 32:33; Ps. 91:13). (3) Creatures inhabiting desolate
places (Isa. 13:22; 34:13; 35:7; Je. 9:11; 10:22; 49:33; 51:37; Mi. 1:8). We
believe these references have a two-fold meaning: They are poetic descriptions of
desolation, and they also refer to demons. (4) A symbolical reference to Satan
(Isa. 27:1; 51:9; Re. 12:3, 9; 13:2, 4, 11; 16:13; 20:2). Some references to dragons
are difficult, perhaps impossible to interpret exactly. Examples are Job 30:29, Ps.
44:19, Isa. 43:20, Je. 14:6. Some dictionaries claim that these passages refer to a
wild beast of the desert such as the jackal (Smith). This is only a guess at best.
[See Behemoth, Leviathan.]
DRAM. [See Money.]
DRAUGHT. (1) A catch (Lk. 5:4). (2) A toilet; refuse (Mt. 15:17).
DRAUGHT HOUSE. Toilet (2 Ki. 10:27).
DRAVE. Drove; past tense of drive (Ex. 14:25; Jos. 16:10; Ac. 7:45).
DREGS. [See Lees.]
DRESS. To trim; maintain; prepare (Ge. 2:15; 18:7; Ex. 30:7; Lk. 13:7).
DROMEDARY. The Arabian camel, called a dromedary, has long legs, short
hair, and one hump. This is the type of camel commonly found in Israel and
Egypt (1 Ki. 4:28; Isa. 60:6; Je. 2:23). [For more information see Camel.]
DROSS. Refuse metals separated by melting, when the dross rises to the top and
may be skimmed off. Used figuratively of that which is worthless (Isa. 1:22, 25;
Eze. 22:18-19; Ps. 119:119).
DRUNKENNESS. Being intoxicated with alcoholic beverages (Ep. 5:18). Verses
Which Deal with Drunkenness and Strong Drink: Pr. 20:1; 23:29-35; 31:3-5; Isa.
5:22; 28:7; Ho. 4:11; Hab. 2:15; Ro. 13:13; Ep. 5:18; Ga. 5:19-21; 1 Th. 5:6-8.
The Results of Drunkenness: Immorality (Pr. 23:33), cursing (Pr. 23:33),
recklessness (Pr. 23:34), dizziness (Pr. 23:34), fighting and injury (Pr. 23:35),
bondage (Pr. 23:35; 5:22-23; Joh. 8:34; Ro. 6:16), sorrow (Pr. 23:29), contention
(Pr. 23:29), babbling (Pr. 23:29), redness of eyes (Pr. 23:29), poverty (Pr. 23:21),
loss of wisdom (Isa. 28:7), takes away the heart (Ho. 4:11). The End of
Drunkenness: (1 Co. 6:9-10). Deliverance from Drunkenness: (1 Co. 6:11).
DUE BENEVOLENCE. [See Benevolence.]
DUKE. Head of the family; leader; prince (Ge. 36:15).
DULCIMER. A musical instrument formed of two pipes inserted into a leather
bag, somewhat like the bagpipes (Da. 3:5).
DULL. Slothful (He. 5:11). [See Diligence, Labor, Sluggard.]

DUMAH (silence). Dumah was a son of Ishmael (Ge. 25:14) and he settled in
Edom (Jos. 15:52; Isa. 21:11).
DUMB. Not able to speak (Isa. 35:6; Mk. 7:37).
DUNG GATE. One of the eleven gates of Jerusalem (Ne. 3:14). It was used for
the disposal of rubbish and dung and led out to the Valley of Hinnom south of the
City of David (Compact). [See Hinnom.]
DUNGEON. A close prison; or a deep, dark place of confinement (Ge. 40:15; Je.
38:6). [See Prison.]
DURE. Endure (Mt. 13:21).
DWARF. An abnormally small person (Le. 21:20).
-E-
EARING. Plowing (Ge. 45:6; Ex. 34:21).
EARLY. (1) In the morning (Da. 6:19). (2) Quickly (Ps. 46:5). (3) First in the
season (Ja. 5:7).
EARNEST. (1) A down payment (2 Co. 1:22). The indwelling Holy Spirit is
God’s guarantee to the Christian of full, eternal salvation (Ep. 1:14). (2) Sincere;
zealous; urgent; expectant (Ro. 8:19; 2 Co. 7:7). [See Eternal Security, Holy
Spirit.]
EARTHQUAKE. A shaking of the earth. There are several earthquakes recorded
in the Bible (1 Ki. 19:11; 2 Ch. 26:16; Isa. 29:6; Am. 1:1; Ze. 14:5; Mt. 27:45,
51-54; 28:2; Isa. 29:6). Jesus foretold that earthquakes would increase as the time
of His return approaches (Mt. 24:7). The prophecies of Revelation describe the
great earthquakes of the very last days (Re. 6:12; 8:5; 11:13, 19; 16:18). About
2.5 million people have died in earthquakes since 1900; more than 830,000 died
between 2001 and 2015 (earthquake.usgs.gov).
Worst Earthquakes since 1900
Jan. 12, 2010, Haiti 316,000
Dec. 26, 2004, Sumatra 227,000
July 28, 1976, Tangshan, China, 242,000
May 22, 1927, Nan-shan, China, 200,000
Sept. 1, 1923, Tokyo, Japan, 140,000
Dec. 16, 1920, Kansu, China, 100,000
May 12, 2008, Sichuan, China 87,000
Oct. 8, 2005, Pakistan 86,000
Dec. 28, 1908, Messina, Italy, 83,000
Dec. 26, 1932, Kansu, China, 70,000
May 31, 1970, Northern Peru 70,000
Feb. 4, 1976, Guatemala, 38,000
Dec. 26, 1939, Erzincan, Turkey, 37,000

Dec. 26, 2003, Iran 31,000
May 31, 1935, Quetta, India, 30,000
Jan. 24, 1939, Chillan, Chile, 30,000
Jan. 13, 1915, Avezzano, Italy, 29,980
Sept. 17, 1978, Tabas, eastern Iran, 25,000
Dec. 15, 1988, Armenia, Soviet Union, at least 23,000
Feb. 4, 1976, Guatemala, Honduras 22,934
Mar. 11, 2011, Japan 21,000
Aug. 16, 1906, Valparaiso, Chile, 20,000
Jan. 26, 2001, India 20,000
May 10, 2004, China 20,000
Feb. 29, 1960, Agadir, Morocco, 15,000
Sept. 1, 1962, Northwestern Iran, 12,230
Aug. 31, 1968, Northeastern Iran, 12,000
Jan. 15, 1934, Bihar-Nepal 10,700
Dec. 23, 1972, Nicaragua, 10,000
Apr. 25, 2015, Nepal 10,000
Aug. 17, 1976, Mindanao, Philippines, 8,000
July 28, 1981, Kerman province, Iran, 8,000
Sept. 19, 1985, Mexico City, 7,000
Aug. 5, 1949, Pelileo, Ecuador, 6,000
Nov. 24, 1976, Van, Eastern Turkey, 6,000
Dec. 28, 1974, Pakistan (9 towns), 5,200
June 28, 1948, Fukui, Japan, 5,131
April 10, 1972, Southern Iran, 5,057
May 21-30, 1960, Southern Chile, 5,000
Dec. 22, 1943, Ladik, Central Turkey, 4,000
Feb. 1, 1944, Bolu-Gerede, Northwestern Turkey, 4,000
Dec. 30, 1942, Niksar-Erbag, Northern Turkey, 3,000
June 11, 1981, Kerman province, Iran, estimated 3,000.
Mar. 2, 1933, Japan, 2,990
Aug. 18, 1966, Varto-Hiniz, Eastern Turkey, 2,964
Nov. 23, 1980, Southern Italy 2,735.
July 2, 1957, Northern Iran, 2,500
Sept. 6, 1975, Lice, Eastern Turkey, 2,312
Apr. 13, 2010, China 2,200
May 21, 2003, Algeria 2,200
Dec. 21, 1946, Honshu, Japan, 2,000
June 10-17, 1956, Northern Afghanistan, 2,000
Dec. 13, 1957, Western Iran, 2,000
August 1912, Gallipoli (Dardanelles), 1,950
April 19, 1903, Malazgirt, Eastern Turkey, 1,700
Mar. 28, 2005, Sumatra 1,300
Sep. 30, 2009, Sumatra 1,100
EAST SEA. A name for the Salt Sea or the Dead Sea. It is called East Sea
because it forms Israel’s east boundary (Eze. 47:18).
EASTER. (1) A pagan holiday (Ac. 12:4). This is the only place in which
“easter” appears in the Authorized Version. Some say that this should be
translated “passover” and they point to this as an error in the KJV, but the Easter
of Ac. 12:4 occurred after the Passover. We know this because Ac. 12:3 says it
was “the days of unleavened bread.” The feast of unleavened bread followed the
Passover (Nu. 28:16-25), but this Easter was after the feast of unleavened bread
and refers to a pagan holiday, probably the celebration of Tammuz, the sun god
(Jack Moorman, Easter or Passover?). Originally Easter was a pagan holiday in
the name of the goddess of spring, but it was “Christianized” by the Catholic
Church and adapted to the remembrance of Christ’s resurrection. Sunrise services
are adaptations of the ancient worship of the sun. The Easter celebration is extra-
biblical. “Good Friday,” which is the supposed day that Christ died, is fictitious in
that Christ could not have died on Friday. He was three days and three nights in
the tomb (Mt. 12:40; 16:21; 17:22-23; 20:17-19; 27:62-64; Lk. 24:1-8; Joh. 2:19).
He arose before daylight on Sunday morning at the end of the sabbath (Joh. 20:1;
Mt. 28:1; Mk. 16:2). Thus he must have been crucified on Wednesday or
Thursday. The Jewish day begins in the evening (Ge. 1:5, 8, 13, 19, 23).
EASY TO BE INTREATED. This phrase in Ja. 3:17 describes the character of
true godliness. It is kind and easily approached. When a question is asked of it, it
does not respond angrily, but gently and with charity toward the questioner. This
attitude is contrasted with the bitter envying and strife which characterizes the
world (Ja. 3:14-15). [See Love.]
EBENEZER (stone of help). 1 Sa. 4:1.
EBONY. The true ebony is native to the coast of Malabar and Ceylon. This
elegant plant furnishes valuable materials for inlaying; its fine-grained wood
being sometimes black, gray, or green (Eze. 27:15) (Smith).
EDEN (delight). The lovely garden God created for man before the Fall (Ge. 2:8,
10, 15; 3:23-24; 4:16; Isa. 51:3; Eze. 28:13; 31:9, 16, 18; 36:35; Joel 2:3). The
exact location of Eden is uncertain, though we know that it was in the general
area of the Tigris (Hiddekel) and Euphrates rivers (Ge. 2:14). It could have been
very large, as another of the rivers connected with Eden was the Gihon, which is
said to “compass the whole land of Ethiopia” (Ge. 2:13). [See Adam.]
EDIFY (Eph. 4:12, 16). Build up; strengthen. The Greek word for “edify,”
oikodomeo, is used for the building of the temple (Joh. 2:20) and for the building
of the church (Mt. 16:18). “Edify” means to build up the saints spiritually by the
Word of God and by deeds of Christian grace (Ro. 14:19; 15:2; 1 Co. 14:3; 2 Co.
10:8; 1 Th. 5:11). All things in the church are to be done for the edification of the
saints (1 Co. 14:26).
EDOM. Edom was the nation descended from Jacob’s brother Esau (Ge. 32:3;
36:9). Edom, meaning red, is the name given to Esau when he sold his birthright
for a bowl of red porridge (Ge. 25:30). Edom was located south of Moab,
southeast of the Dead Sea. Edom is called Seir, which is the mountain range that
runs from the Dead Sea to the Red Sea. Edom was called Dumah by the Assyrians
and Idumea (Idumaea) by the Greeks. Edom was occupied originally by the
Horites (Ge. 14:6; De. 2:12), but was conquered by the children of Esau (Ge.
32:3-4; 33:14, 16; 36:8, 30; De. 2:4; Jos. 24:4). Edom’s Cities - Edom’s capital
was Bozrah, and archaeological excavations there have uncovered the largest
buildings from the Transjordan region, which were probably the king’s palaces.
Amos spoke of the “palaces of Bozrah” (Amos 1:12). Teman was Edom’s largest
southern city (Jer. 49:7, 20; Eze. 25:13; Oba. 1:9; Hab. 3:3). It was named for
Esau’s grandson by his firstborn son (Ge. 36:10-11). Another major Edomite city
was Sela or Petra.“Sela” is Hebrew for rock, whereas “Petra” is Greek for rock.
This is the meaning of Jer. 49:15, “thou that dwellest in the clefts of the rock.”
Petra is located in a valley that is reached by a long canyon, and many of the
buildings were carved out of solid rock on the sides of the mountains. Petra was
conquered from the Edomites by the Nabateans, who were Arabs. Later it was
conquered by the Romans. Edom’s Gods - Little is known about Edom’s gods.
They are mentioned in 2 Ch. 25:14. The national god was Qos (Qaus). It was
probably a type of Baal. Clay figures of fertility goddesses have been found. In
Petra, the idols were worshipped in high places on the tops of the surrounding
mountains. Stone steps still lead up to the altars. Edom’s Hatred of Israel -
Edom’s hatred of Israel was ancient and implacable (Eze. 25:8; 35:1-5; Joe. 3:19;
Am. 1:11; Ob. 1:10-14). It began with Esau’s hatred of Jacob for stealing the
blessing (Ge. 27), but God had said that it was His will to give Jacob the right of
the firstborn (Ge. 25:21). Esau could have accepted God’s will and forgiven his
brother for his transgressions, but he held the offense in his heart and it passed
along to his descendants. When Israel asked permission to pass through Edom’s
land in the wilderness wandering, Moses addressed them as brethren, but Edom
cruelly refused to receive Israel’s brotherly entreaty (Nu. 20:14-21). The
perpetual hatred that the sons of Ishmael and Esau have maintained toward the
seed of Isaac and Jacob is one of the fundamental explanations of “the Middle
East crisis” and the reason why diplomats will never resolve it. Edom’s
Prosperity - Edom grew wealthy by iron and copper mining. She taxed the spices
and other goods from Arabia which were transported through her territory. She
developed agriculture by irrigating her valleys. She was also a robber nation.
Edom had glorious walled cities filled with treasures. Edom’s Pride - Jeremiah
said that the root of Esau’s sin was pride (Jer. 49:16). Esau’s descendants walked
in their father’s pride, and though they experienced centuries of worldly success,
ultimately their pride led to destruction, as it always does (Pr. 16:18). Edom’s
History from the Exodus to the Babylonian Captivity - Edom refused to allow
Israel to pass through their land in the wilderness wandering (Nu. 20:18-21).
They were defeated by Saul (1 Sa. 14:47) and subjugated by David (2 Sa.
8:13-14; 1 Ki. 11:15-16). They were defeated in the days of Jehoshaphat (2 Ch.
20:22-23). Edom revolted in the reign of Joram (2 Ki. 8:20-22). Amaziah again
subjugated Edom (2 Ki. 14:7). Uzziah restored the Edomite port of Elath (2 Ki.
14:22). Rezin regained Elath for Syria. In the days of Tiglath-pileser, the
Assyrians dominated Edom. “From the cuneiform inscriptions we learn that when
Tiglath-pileser subdued Rezin, among the kings from whom he received homage
at Damascus was Qaus-malaka of Edom (736 BC). Later Malik-ram paid homage
to Sennacherib. To Ezarhaddon also they were compelled to render
service” (International Standard Bible Encyclopedia). The Edomites joined hands
with Nebuchadnezzar and exacted their own vengeance against Judah (Eze.
35:5-6). Edom rejoiced at Judah’s desolation (Eze. 35:15) and determined to take
Israel’s land for herself (Eze. 35:10). Edom’s Downfall - After being subjugated
by the Assyrians in the 8th century BC, Edom was conquered by a confederacy in
the 5th century BC (Ob. 1:7). This consisted of the Nabateans (Arabians), Jews,
and Romans. Ambassadors were sent from nation to nation to prepare war against
Edom (Ob. 1:1). Edom was deceived by her own friends and allies (Ob. 1:7).
“The downfall referred to here probably occurred in the late sixth or early fifth
century BC, when the Nabateans went to the Edomites who took them in for a
banquet. Once welcomed inside Edomite territory, the Nabateans turned against
their ally and killed the guards” (Bible Knowledge Commentary). The Edomites
were driven from their land. Petra fell in 312 BC. Edom was completely robbed
of her wealth and destroyed (Ob. 1:5-6). The treasures Edom had hidden in caves
were found and taken. Edom’s mighty men were destroyed (Ob. 1:9). “The
people of Edom were forced to migrate into southern Judah where they were
called Idumeans. In 125 BC John Hyrcanus I, a Maccabean, subjugated the
Idumeans and made them accept Judaism (Josephus Antiquities 13. 9. 1; 15. 4).
The Edomites thus ceased to be a distinct national group” (Bible Knowledge
Commentary). The Roman emperor Julius Caesar made Antipater, an Idumean,
procurator of Judea. His son Herod the Great became the ruler of Judea under the
Romans. Prophecies about Edom are found in Isa. 11:14; 63:1-3; Jer. 9:25-26;
25:21; 27:3; 49:7-22; Eze. 25:8-13; 35:1-15; Joe. 3:9; Am. 1:11-12; 9:12;
Obadiah; Mal. 1:2-4. Edom’s Desolation - Jeremiah prophesied that Bozrah and
Edom’s other cities would become a desolation and a perpetual waste (Jer. 49:13).
Edom would be like Sodom and Gomorrah (Jer. 49:18). Ezekiel used the word
“desolate” five times to describe Edom’s future (Eze. 35:3, 4, 7, 9, 15). This is
exactly what happened. Today the territory of Edom is largely barren desert and
the glory of her ancient cities lies in ruins beneath the sands. Even the location of
most of them is unknown. Sela or Petra was lost for nearly two millennium.
Today it is a major tourist destination, and its desolate ruins stand as mute witness
to the truth of God’s Word.
EFFECTUAL. Producing an effect, or the effect desired or intended; or having
adequate power or force to produce the effect (Webster) (Ep. 3:7).
EFFEMINATE. Having the qualities of the female sex; soft or delicate to an
unmanly degree. It refers to homosexuality in 1 Co. 6:9. “effeminate” is listed
between “adulterers” and “abusers of themselves with mankind,” both of which
refer to sins of immorality.
EGYPT. The nation located in the NE corner of Africa and neighboring Israel to
the SW. Egypt has had a close relationship to the Jewish people throughout their
history. The first mention of Egypt in the Bible is in Genesis 12 when Abraham
went there to escape the famine in Canaan. That was about 1900 BC and Egypt
was already a bastion of pagan idolatry. Egypt stands for the devil’s fallen world
system, and going “down to Egypt” has always signified backsliding. Israel was
perpetually in danger of the dark spiritual influence emanating from her powerful
southern neighbor, just as the churches are in danger of the world’s influence
today. It was to Egypt that Jacob and his sons moved to escape the great famine
after Joseph became vice-ruler. Israel dwelt in Egypt for more than 200 years
before departing under the leadership of Moses in about 1490 BC (Ex. 1-12).
Egypt was often used by God to judge Israel during the time of the Judges and the
Kingdom. [See also Mizraim, World.]
EL (the mighty one). A name for God (Job 5:8; Ps. 22:1; 29:1). It is also used for
false gods (Ps. 81:9; Da. 11:36). [See God, Idolatry, Jehovah, Jesus Christ.]
EL SHADDAI. A combination of the Hebrew words el (God) and shaddai
(Almighty) (Ge. 17:1-8; 28:2-3). Sometimes Shaddai is used alone (Job 6:4, 14;
Ps. 68:14). This means the powerful God. Contrary to what some commentaries
claim and what we erroneously taught in previous editions of this encyclopedia,
the Old Testament Hebrew word (shadday) translated “Almighty” in the King
James Bible has nothing to do with the breast. The Hebrew word shadday is from
the word “shadad,” which means “to be burly, i.e. (figuratively) powerful
(passively, impregnable)” (Strong). [See God, Jehovah, Jesus Christ.]
ELAM (youth). “Elam in prophecy refers to the country stretching east from the
Lower Tigris, answering to what was afterwards called Persia. Later, Elam was a
province of Persia (Ezr. 4:9). In Sennacherib’s time, Elam was subject to Assyria
(2 Ki. 18:11), and so furnished a contingent to its invading armies. Famed for the
bow (Isa. 13:18; Je. 49:35), in which the Ethiopians alone excelled
them” (Jamieson, Fausset, Brown).
ELDER. (1) Old age (Ge. 27:42). (2) Mature older men; heads of families (Ex.
3:16). (3) A leadership position in the church (Ac. 14:23; 20:17; 1 Ti. 5:17, 19;
Tit. 1:5; Ja. 5:14; 1 Pe. 5:1). [See Pastor.]
ELECT. The term “elect” refers to at least four things: (1) Jesus Christ (1 Pe.
2:6). (2) Angels which did not rebel with Satan (1 Ti. 5:21). (3) God’s election of
the nation Israel (Ro. 9:9-13). God called Abraham, then chose Isaac instead of
Ishmael and Jacob instead of Esau. (4) Those who receive God’s salvation in
Jesus Christ (Mt. 24:22, 24, 31; Lk. 18:7; Ro. 8:33; Col. 3:12; 1 Th. 1:4; 2 Ti.
2:10; Tit. 1:1; 1 Pe. 5:13; 2 Pe. 1:10). It is also called predestination and
foreordination (Ep. 1:5, 11). Some lessons about election for salvation: (a)
Election is based on God’s foreknowledge (1 Pe. 1:2). (b) Election means God
planned man’s salvation before the creation (Ep. 1:5, 11). It means God, by his
foreknowledge, has predestinated the believer to a glorious future (1 Pe. 1:2-4;
Ro. 8:29-30). It is not who is predestinated, but what we are predestinated to. (c).
Election does not mean God arbitrarily chooses who will be saved and who will
not be. He has revealed that He wants all men to be saved (1 Ti. 2:3-4; 2 Pe. 3:9).
ELI (Jehovah is high). The O.T. priest to whom Samuel was given (1 Sa. 1-4; 1
Ki. 2:27). He refused to discipline his sons, allowing them to commit wicked
things in the tabernacle, and God pronounced judgment upon his house (1 Sa.
2:12-17, 27-36). Though Eli did question his sons about their wickedness, he did
not restrain them (1 Sa. 2:22-24; 3:13). Why Eli did not correct his sons: (1) He
esteemed his sons above God; he apparently was more concerned of what the
boys thought than what God thought (1 Sa. 2:29). (2) He was settled into a fat,
comfortable life and was apparently enjoying the fruit of his sons’ rebellion (1 Sa.
2:15, 16, 29; 4:18). (3) He was spiritually careless; he let the lampstand go out in
the tabernacle (1 Sa. 3:3), in spite of God’s instructions that it was never to go out
(Ex. 27:21). The fulfillment of God’s judgment upon Eli’s house: See 1 Sa. 4:1,
11; 1 Ki. 2:26, 27, 35.
ELI, ELI, LAMA SABACHTHANI. A saying of Jesus while on the cross,
meaning “My God, My God, why hast thou forsaken me?” (Mt. 27:46; Mk.
15:34). God the Father turned away from the Son when He was made sin in the
place of fallen men (2 Co. 5:21; Isa. 53:5, 10). The prophecy in Psalm 22 had
foretold this (Ps. 22:1).
ELIAS. The Greek form of Elijah (Mt. 11:14). [See Elijah.]
ELIJAH (my God is Lord). A great prophet of the O.T. (1 Ki. 17:17 - 2 Ki. 2:15),
who performed many miracles and was taken to heaven in a whirlwind and a
chariot of fire (2 Ki. 2:1-15). He appeared with Jesus on the Mount of
Transfiguration (Mt. 17:3-4; Mk. 9:4-5; Lk. 9:30-33). The book of Malachi
foretold that Elijah would come to earth before the judgments of God would fall
(Mal. 3:5). John the Baptist came in the spirit and power of Elijah, but the
prophecy of Malachi will still be fulfilled literally before Christ’s return (Lk.
1:13-17; Re. 11:3-6).
ELISHA (my God is salvation). The prophet who took Elijah’s place after he
went to heaven in a fiery chariot. Elisha also performed many miracles (1 Ki.
19:16 - 2 Ki. 9:1).
ELOHIM (strong). The most frequently used Hebrew word for God (Ge. 1:1;
Mal. 3:18). It refers to God as Creator and Ruler and refers especially to His
power and authority. It is also applied to God’s representatives, such as angels
and judges (Ex. 22:28; Ps. 82:6) and to false gods (Le. 19:4). [See God, Jesus
Christ.]
ELUL (Cry, outcry). The sixth month of the Hebrew Calendar (Ne. 6:15),
corresponding to parts of August and September. The hot season (Potts). [See
Calendar.]
EMBALM. To prepare a dead body with oil and spices to preserve it from decay
(Ge. 50:2, 26). This was practiced commonly among the Egyptians, but not
normally among the Israelites.
EMERALD. A precious stone (Ex. 28:18; Re. 21:19). It is a bright green color.
EMERODS. Tumors (1 Sa. 6:11).
EMMANUEL. A prophetic name of Jesus Christ. It refers to His deity and means
“God with us” (Isa. 7:14; Mt. 1:23).
EMULATION. To excite to rivalry; to make one jealous (Ro. 11:14).
EMULATIONS. Jealousy; ardor in an unfavorable, self-serving sense;
resentment toward others that have or are what we want (Ga. 5:20). “This springs
from a desire for self-attention above interest in others” (Bunnell). The same
Greek word translated “emulations” in Ga. 5:20 (zelos) is also translated
“envy” (Ac. 13:45 ), “fervent mind” (2 Co. 7:7), “indignation” (Ac. 5:17),
“jealousy” (2 Co. 11:2), and “zeal” (2 Co. 7:11; 9:2). It is translated “envy” six
times and “zeal” six times. [See Envy, Jealous.]
ENCAMPMENT. [See Camp.]
ENCHANTMENT (to charm; to whisper). The use of magic; one who operates
in incantations and curses. Enchantment is forbidden by God (Ex. 7:11; Le.
19:26; Nu. 23:23; 24:1; De. 18:10; 2 Ki. 17:17; 21:6; 2 Ch. 33:6; Ac. 8:9, 11;
13:8, 10; 19:19). [See Idolatry, Witchcraft.]
ENDAMAGE. Damage (Ezr. 4:13).
ENDEAVOUR. (1) Action (Ps. 28:4). (2) Strive; give diligence; be urgent (Ac.
16:10; 1 Th. 2:17; 2 Pe. 1:15).
ENDOR (fountain of Dor). Endor is a small village located about six miles from
Bethlehem toward Mt. Tabor. Deborah and Barak won the victory over Sisera
here (Ps. 83:9-10). King Saul consulted with the witch in Endor (1 Sa. 28:8-25).
ENDOW. To purchase (Ex. 22:16).
ENDUED. To put on something; to clothe; to furnish (Ge. 30:20; 2 Ch. 2:12; Lk.
24:49).
ENDURE. (1) To continue; to abide; to remain; to be permanent; eternal (Ps.
30:5; 72:17; 81:15; 89:36; 104:31; Joh. 6:27; He. 10:34; 1 Pe. 1:25). (2) To suffer
without resistance; to patiently wait; to bear up and continue on under hardship
(Ro. 9:22; 2 Th. 1:4; 2 Ti. 2:3, 10; 3:11; He. 6:15; 10:32; 11:27; 12:2; Ja. 1:12;
5:11; 1 Pe. 2:19). (3) To bear with; to accept; to receive (2 Ti. 4:3). Endurance is
an evidence of salvation (Mk. 4:17). Enduring to the End. “...he that endureth to
the end shall be saved” (Mt. 10:22; 24:13; Mk. 13:13; compare also Lk. 21:19
and Re. 14:9-12). Some teach that these passages refer to maintaining one’s
salvation through works. Such a doctrine would contradict the vast body of
teaching that says salvation is a free gift of God’s grace. Salvation is not
maintained nor perfected by one’s works and patience in tribulation. To
understand these passages we must see that all are spoken in the context of the
Great Tribulation. The Lord Jesus Christ is speaking of this great truth:
Endurance is the evidence of true faith (Mk. 4:17; He. 6:9-11; 10:36-39).
Profession is one thing; possession is quite another; and one’s life will
demonstrate one’s salvation. [See Affliction, Believe, Eternal Security, Hope,
Overcome, Patience, Perseverance, Suffering, Trials.]
ENGINE. (1) Machines for throwing large arrows or stones (2 Ch. 26:15). (2)
Battering ram (Eze. 26:9). “The engines were the balista, used for throwing
stones, and the catapulta, for arrows, which was an enormous stationary bow.
Both of these engines were of various throwing power, stones being thrown of
from fifty to three hundred pounds weight. Darts varied from small beams to
large arrows, and their range exceeded one quarter mile. All these engines were
constructed on the principle of the string, the bow, or spring” (People’s Bible
Encyclopedia). [See Battering Ram, Military.]
ENGRAFTED. Implanted (Ja. 1:21). The Word of God has been implanted into
the heart of the believer, and is to be obeyed. [See Born Again, Covenant.]
ENJOIN. To admonish; to decree (Es. 9:31; He. 9:20; Phile. 8). Same as “injoin.”
ENLARGE. To set at large or at liberty; to set free; to increase; magnify (Ge.
9:27; Ex. 34:24; Ps. 119:32; Mt. 23:5).
ENLIGHTEN. To illuminate; to cause to understand; to give light;
comprehension; understanding (Ep. 1:18; 3:9; Joh. 1:9; He. 6:4; 10:32).
ENMITY. The quality of being an enemy; ill will (Ge. 3:15; Nu. 35:21; Lk.
23:12; Ja. 4:4).
ENOCH (teacher). One of Adam’s grandsons (Ge. 5:21-22; Lk. 3:37). Enoch
walked with God and rejected the evil ways of Cain and of Cain’s sons (Ge.
4:16-24; 5:21-24). Enoch did not die, but went directly to heaven (Ge. 5:24; He.
11:5-6). He was saved by his faith (He. 11:5-6).
ENSAMPLE. Example; type (1 Co. 10:11; Ph. 3:17; 1 Th. 1:7; 2 Th. 3:9; 1 Pe.
5:3).
ENSHEMESH (fountain of the sun). Jos. 15:7.
ENSIGN. Sign; token; signal (Nu. 2:2; Ps. 74:4; Isa. 5:26; 11:10,12; 18:3; 30:17;
31:9).
ENSUE. To pursue; to follow (1 Pe. 3:11).
ENTANGLE. “To twist or interweave in such a manner as not to be easily
separated; to make confused or disordered; as, thread, yarn or ropes may be
entangled; to involve in anything complicated, and from which it is difficult to
extricate one’s self” (Webster). This word is used five times in the English Bible
(Ex. 14:3; Mt. 22:15; Ga. 5:1; 2 Ti. 2:4; 2 Pe. 2:20). In the last two references it is
a warning against Christians being entangled with the world. The Greek word
used in 2 Ti. 2:4 and 2 Pe. 2:20 is from pleko, which means to braid (Mt. 27:29).
[See Separation, World.]
ENTERING. Entrance (Ex. 35:15; Jos. 8:29).
ENTERTAIN. To receive; to be hospitable (He. 13:2). [See Hospitality.]
ENTICE. To tempt; to incite; to urge or lead astray; to allure; to persuade (Ex.
22:16; De. 13:6; Jud. 14:15; 16:5; 2 Ch. 18:19; Job 31:27; Pr. 1:10; 1 Co. 2:4;
Col. 2:4; Ja. 1:14). The Hebrew word translated “entice” nine times (pahthah) is
also translated “deceived” (De. 11:16; Job 31:9), “flattereth” (Ps. 78:36; Pr.
20:19), “silly dove” (Hos. 7:11), “persuade” (1 Ki. 22:20; Pr. 25:15). [See
Beguile, Cunning Craftiness, Deceit, Dissemble, Dissimulation, Feign, Flattery,
Flattering Titles, Satan, Sleight, Subtil, Temptation, Trial, Winketh.]
ENTREAT. To ask; to desire (Ge. 23:8; Lk. 15:28; 2 Co. 8:4; He. 12:19; Ja.
3:17). Same as “intreat.”
ENVIRON. To be; go; turn round about (Jos. 7:9) (Young).
ENVY. To be envious or jealous of others, either because of what they are, or of
what they have, or of what they have attained, or of a reward or position they
have gotten. It is called “the green-eyed monster,” because it is so destructive. It
comes of selfishness and hatred and greed. It is the opposite of love of one’s
neighbor. If you love someone, you are happy for them whether or not they are
superior to you in any way; you are genuinely happy when they are exalted, when
they prosper. Envy is one of the fruits of the fallen nature (Ga. 5:21), and the
fallen world is “full of envy” (Ro. 1:29). Fallen man “lives in malice and
envy” (Tit. 3:3). Envy comes by pride and is associated with strife (1 Ti. 6:4). A
prominent example of this evil is the Jewish religious leaders who delivered Jesus
to Pilate because of envy (Mt. 27:18). Another prominent example is the older
sons of Jacob who envied their younger brother, Joseph, because he was favored
by their father and because of his visions in which he was favored by God (Ge.
37:3-11). There are two Greek words translated “envy” in the KJV. Zelos refers to
zeal. “It is used in a good sense (Jn. 2:17; Ro. 10:2; 2 Co. 9:2) and, more often, in
an evil sense (Ac. 5:17; Ro. 13:13; Ga. 5:20; Ja. 3:14)” (Zodiates). Zelos is also
translated “fervent” (Ac. 18:25; Ro. 12:11; 2 Co. 7:7), “indignation” (Ac. 5:17;
He. 10:27), “jealous” (2 Co. 11:2), “zeal” (Jn. 2:17; Ro. 10:2; 2 Co. 7:11; 9:2; Ph.
3:6; Col. 4:13). Phthonos is always translated “envy.” [See Emulations, Jealous.]
EPHAH. [See Weights and Measures.]
EPHOD. The ephod was placed over the head and shoulders of the high priest. It
was made of fine linen with gold, blue, purple, and scarlet colors woven in it (Ex.
39:2-5). The ephod was used as an idolatrous image in the time of the Judges
(Jud. 8:26-27; 17:5).
EPHESUS. Ephesus was the chief city of the region of Lydia in the Roman
province of Asia and during the time of Caesar Augustus it bore the title “the first
and greatest metropolis of Asia” (McClintock and Strong). Paul started the church
in Ephesus (Ac. 19-20). Later he wrote the epistle of Ephesians to the Christians
there. The Lord Jesus addressed the church at Ephesus in Re. 2:1-7. Its prestige
and wealth stemmed largely from its situation. It was located on the coast of the
Aegean Sea, surrounded by very fertile soil and enjoying an exceptional climate.
It had a large artificial harbor, the greatest in Asia, though it was subject to silting
and shifting. It had a magnificent theater that could seat 24,000, and a large
portion of it is still visible today in the excavated area of the city. It is in this
theater that the event described in Acts 19:23-41 took place. Ephesus was
dedicated to the worship of Diana (Acts 19:24-28). (The Greeks called her
Artemis, while the Romans called her Diana.) There was a magnificent temple of
Diana at the head of the city’s harbor. The temple, which took 220 years to build
with funds provided from cities throughout Asia Minor, was listed among the
“seven wonders of the ancient world.” It was 110 meters (361 feet) long and 55
meters (180.5 feet) wide, sitting on a platform 127 meters (420 feet) long and 73
meters (240 feet) wide (Edwin Yamauchi, New Testament Cities, p. 103). Ephesus
was also famous for its magic arts. The “Ephesian Letters,” containing magic
formulas written on paper or parchment, were much sought after for use as
amulets to ward off evil spirits and to bring good luck. Through Paul’s preaching
and the conversion of many people at Ephesus a bonfire was made of magic
books at the time of the founding of the church there (Acts 19:17-19).
EPHRAIM (double fruitfulness). The younger of Joseph’s two sons (Ge.
41:50-52). Ephraim and Manasseh both became heirs to Abraham’s promises and
blessings, but Ephraim received the chief blessing when Jacob blessed the boys
before his death (Ge. 48:1-22). Both sons are listed among the 12 tribes of Israel
(Nu. 1:32-34; Jos. 17:14, 17; 1 Ch. 7:20). Levi, the priestly tribe, was not counted
with the 12 when the land was divided (Jos. 14:4). The tabernacle was set up in
Shiloh within Ephraim from the time of Joshua (Jos. 18:1). After the northern
tribes broke with Judah, King Jeroboam, an Ephrathite (1 Ki. 11:26), established
his capital in Shechem in Ephraim (1 Ki. 12:25). Bethel, where Jeroboam set up
an idol and established a system of false religion, was also in Ephraim (1 Ki.
12:26-32; Jud. 4:5). Thus, Ephraim was at the heart of the rebellion of the
northern tribes. That is why God often refers to the northern kingdom as Ephraim
(Isa. 7:2, 5, 8-9, 17; 11:13; Eze. 37:16-19; Ho. 4:17; 5:3-15). Jacob’s blessing in
Genesis 48 looks beyond these things to Christ’s eternal kingdom when
Ephraim’s “seed shall become a multitude of nations” (Ge. 49:19). In the list of
the tribes that are sealed in Re. 7:5-8, Ephraim is replaced by Joseph, but in the
Millennium, Ephraim is again listed as one of the 12 tribes (Ezek. 48:5). Some of
the more important Bible verses dealing with the tribe of Ephraim are as follows:
Nu. 1:10-33; 2:18-24; 26:28-37; De. 33:17; Jos. 14:4; 16:4-9; 17:8-17; 21:5-21;
Ju. 1:29; 7:24; 8:1-2; 12:1-5; 17:1-8; 19:1-18; Eze. 48:5-6.
EPHRATAH (fertility). Ru. 4:11; Ps. 132:6; Mi. 5:2. [See Bethlehem.]
EPICUREANS. Followers of the ancient Greek philosopher Epicurus (B.C.
342-271). The Apostle Paul preached the gospel to Epicureans in Athens (Ac.
17:16-33). Epicurus saw no evidence of a future life and taught that man should
aim to have pleasure in this present life.
EQUAL. (1) Comparative value; equated with (Job 28:17, 19; Ps. 55:13; Ph.
2:6). (2) Just; right (Ps. 17:2; Eze. 18:25; Col. 4:1). (3) The same proportion (Re.
21:16).
ERE. Before; not yet (Nu. 11:33).
ERR. To go astray; to miss the mark (Le. 5:18; Nu. 15:22; 1 Sa. 26:21; Job 6:24;
19:4; Ps. 95:10; 119:21, 118; Pr. 10:17; 14:22; Isa. 28:7; 29:24; 35:8; Mt. 22:29;
Mk. 12:24, 27; 1 Ti. 6:10, 21; 2 Ti. 2:18; He. 3:10; Ja. 1:16; 5:19).
ESAIAS. The Greek form of Isaiah (Mt. 3:3; 4:14). [See Isaiah.]
ESAU (hairy). Isaac’s first son (Ge. 25:24-26). Esau was not interested in God
and spiritual things; therefore, he sold his birthright for a bowl of soup (Ge.
25:27-34; He. 12:16-17). Esau’s descendants are called Edomites (Ge. 36:8; De.
2:4).
ESCHEW. To flee from; to shun; to avoid (Job 1:1, 8; 2:3). The English word
“eschew” is derived from the German scheuen, meaning to frighten and drive
away, which we retain in the word “shoo” (Webster). The Christian is to eschew
evil (1 Pe. 3:11).
ESPOUSAL. Given for marriage (Song 3:11; Je. 2:2; 2 Sa. 3:14; Mt. 1:18; Lk.
1:27; 2:5; 2 Co. 11:2). [See Home.]
ESPY. To look out; to watch; to search (Jos. 14:7; Je. 48:19; Eze. 20:6).
ESTATE. Condition; station (Ec. 3:18; Da. 11:7; Co. 4:8).
ESTEEM. To value; to prize; to regard with reverence, respect or friendship; to
repute (Webster) (Ps. 119:128; Isa. 53:4; Lk. 16:15; Ph. 2:3; 1 Th. 5:13).
ESTHER (good fortune, the planet Venus). The Persian name of Hadassah (a
myrtle), cousin of Mordecai. She became the queen to Xerxes son of Darius
Hystaspis, king of Persia (Esther).
ESTIMATION. Valuation; rating (Le. 5:15; 6:6).
ESTRANGE. To alienate; to divert from its original use or possessor; to apply to
a purpose foreign from its original or customary one (Webster) (Job. 19:13; Ps.
58:3; 78:30; Je. 19:4; Eze. 14:5).
ETERNAL. Everlasting; unending. This is a quality of God (De. 33:27; Ro. 1:20;
1 Ti. 1:17). It is also the gift of life God gives those who trust Jesus Christ (Joh.
3:16, 36; 5:24; 6:40; 10:27-28; 17:2-3; Ro. 6:23; He. 9:12; 1 Joh. 5:11). Eternal
also describes the length of punishment for the unsaved (Mt. 25:46; Mk. 3:29; 2
Th. 1:9; He. 6:2). The Greek phrase often translated eternal could also be
translated “into the ages of ages.” This speaks of the never-ending eras during
which God will always be working out His plans. [See Age, Day, Eternal
Security, Forever, Immortal, Heaven, Hell, Judgment, Times, World.]
ETERNAL SECURITY. Eternal security is the confidence that the born again
believer has eternal salvation in Jesus Christ. This confidence is based on the
testimony of the Bible. To have Christ is to have a secure position before God (1
Joh. 5:10-13). The Bible does not use the term “eternal security,” but it does use
the terms “everlasting life” (John 3:16) and “everlasting consolation” (2
Thessalonians 2:16). The gift of eternal life is promised at least 14 times in the
Gospel of John (John 3:15, 16, 18, 36; 4:14, 36; 5:24; 6:27, 40, 47, 54; 10:28;
17:2-3). It is a gift that was purchased by Christ’s blood and death on the cross.
Eternal security is the blessed property of those who are born again through
repentance toward God and faith in Jesus Christ. It is not the possession of
hypocrites or those who are merely dabbling in the things of Christ. Those who
fall away prove that they have never been born again (He. 10:38-39).
How can we be sure that the believer is eternally secure? (1) Because of the terms
used to describe salvation: “eternal life” (Joh. 3:16; 1 Joh. 5:11); “full
assurance” (He. 6:11; Col. 2:2); “strong consolation” (He. 6:18); “hope ... sure
and stedfast” (He. 6:19). (2) Because of what we are. All of the following are
spoken of in the present tense; this is the present condition of each true believer:
Forgiven (Ro. 4:7; 1 Joh. 2:12); justified (Ro. 5:1, 9; Tit. 3:7) ; reconciled (Ro.
5:10); risen with Christ (Ro. 6:3-6; Col. 3:1,2); a child of God forever (Ro. 8:15;
Ga. 4:4-7; 1 Joh. 3:1); sanctified in Christ (1 Co. 1:2); new creation (2 Co. 5:17);
accepted in the beloved (Ep. 1:6); saved (Ep. 2:8,9; 2 Ti. 1:9); light in the Lord
(Ep. 5:8); made fit for heaven (Col. 1:12); complete in Christ (Col. 2:10); citizens
of heaven (Ph. 3:20); children of light (1 Th. 5:5); elect of God (1 Pe. 1:2); born
again (1 Pe. 1:2, 23); sanctified once for all (He. 10:10); perfected forever (He.
10:14); passed from death unto life (1 Joh. 3:14). (3) Because of where we are: In
God’s family (Ga. 3:26; 1 Joh. 3:2); brought near (Ep. 2:13); in the heavenlies
with Christ (Ep. 2:5-6); translated into the kingdom of God’s dear Son (Col.
1:13). (4) Because of what we have: Eternal life (Joh. 3:16); peace with God (Ro.
5:1); an Intercessor in heaven (Ro. 8:34); all spiritual blessings (Ep. 1:3);
forgiveness of sins (Ep. 1:7; Col. 1:14; 2:13); sealing of the Holy Spirit (Ep.
1:12-14); access to God (Ep. 2:18); everlasting consolation (2 Th. 2:16); eternal
glory (2 Ti. 2:10); eternal redemption (He. 9:12); mercy (1 Pe. 2:10); an Advocate
with the Father (1 Joh. 2:1-2). (5) Because of what is past. Condemnation (Joh.
5:24); the law of sin and death (Ro. 8:2); death and wrath (Col. 3:3; Ro. 6:11; 1
Th. 5:9); night and darkness (1 Th. 5:5). (6) Because of our promises. Never
perish (Joh. 10:27-28); Shall never die (Joh. 11:26); (c) the glory of God (Ro. 5:2,
this speaks of Christ’s kingdom glory); saved from wrath (Ro. 5:9), glorious
liberty of the children of God (Ro. 8:21); redemption of the body (Ro. 8:23-24;
Ph. 3:21); predestinated to be conformed to the image of Christ (Ro. 8:28-29);
cannot be separated from God’s love (Ro. 8:31-39); God shall confirm you unto
the end (1 Co. 1:8); He that hath begun a good work in you will perform it until
the day of Jesus Christ (Ph. 1:6); shall appear with Christ in glory (Col. 3:3-4);
delivered from the wrath to come (1 Th. 1:10); not appointed to wrath but to
salvation (1 Th. 5:9); eternal inheritance (He. 9:15); incorruptible inheritance (1

Pe. 1:4).
How do we know these blessings cannot be lost? (1) The blessings of salvation
cannot be lost because of the nature of salvation: Salvation is eternal (Joh.
3:16,36); salvation is a present possession (Ro. 5; 1 Pe. 2:24-25); salvation is by
imputation and substitution (2 Co. 5:17; Ga. 2:20; He. 9:10; Ro. 3:24); salvation
is positional (Ep. 1:3 “in Christ”; Ro. 6:7; Col. 2:10; 3:1-4, 12); salvation is not of
human merit; it is a free gift of grace which cannot be mixed with works (Ep.
2:8-9; Tit. 3:3-7; Ro. 3:19-28; 4:4-5; 11:6). (2) The blessings of salvation cannot
be lost because of the results of salvation: Eternal life (Joh. 3:16); justification
(Ro. 5:1; 3:19-28); peace with God (Ro. 5:1); sure possession of future glory (Ro.
5:2; Col. 3:1-4); salvation from future wrath (Ro. 5:9); raised up with Christ (Ro.
6); blessed with all spiritual blessings in Christ (Ep. 1:3); sealed with the Holy
Spirit (Ep. 4:30); passed from darkness to light (Col. 1:12-14). (3) The blessings
of salvation cannot be lost because of the teaching of election: Election does not
destroy human responsibility (2 Th. 2:10-13; Ac. 13:46, 48), but election does
promise security for the believer (Ro. 8:28-39; Ep. 1; 1 Pe. 1:2-7). (4) The
blessings of salvation cannot be lost because the Bible says if the believer’s
works burn up he will still be saved (1 Co. 3:15). (5) The blessings of salvation
cannot be lost because of the believer’s union with Christ. The believing sinner is
placed “in Christ” and stands or falls with Christ. In Ephesians 1-3 the phrase “in
Christ” is mentioned 25 times. See also Col. 1:14; He. 9:10; 1 Pe. 1:18-23; 2:6,
24-25.
Does Eternal Security mean that anyone who professes Christ is saved? (1)
Salvation demands repentance (Lk. 13:3-5; Ac. 2:38-42; 17:30-31). Repentance
means a change of mind resulting in a change of life (2 Co. 7:8-11). The person
who has never changed his mind about God, sin, Christ, the Bible, etc., and who
has never shown evidence of this in his life, has never repented and is not saved.
The Thessalonian believers showed true repentance (1 Th. 1:9-10). (2) Salvation
requires the new birth, and the new birth always changes a man’s life (2 Co.
5:17-21; Mt. 18:3-4; Joh. 3:1-18; 1 Joh. 3:10; 3 Joh. 11). (3) The evidence of
salvation is perseverance in the faith (Joh. 10:27-28; Col. 1:21-23; He. 3:12-14;
10:38-39; 1 Joh. 2:19; 3:3). According to these Scriptures, the person who is born
again will continue in faith in Christ. Those who turn away prove that they did
not have saving faith. (4) Saving faith always produces good works (Ep. 2:8-10;
He. 11:4, 7, 8; Ja. 2:14-26). If a person claims to have faith in Christ, but his life
does not reflect the works of Christ, that person does not have saving faith.
Does Eternal Security cause people to live carelessly? The very opposite is true.
The Bible teaches that the grace of God motivates believers to serve God with a
thankful heart (1 Joh. 4:19; Ro. 2:4; Ep. 3:14-19; Titus 2:11-12). The more a
believer understands the unfathomable love God has for him in Christ and the
more he understands how secure He is in God’s grace, the more he wants to
please God.
Who has Eternal Security? (1) Those who continue in the word (Joh. 8:31-32).
(2) Those who follow Christ (Joh. 10:27-28). (3) Those who bring forth fruit (Joh.
15:2; Lk. 3:9). (4) Those who are led by the Spirit of God (Ro. 8:14-15). (5)
Those who have been born again (2 Co. 5:17; Ep. 2:10; Ga. 6:15). (6) Those who
are sanctified from an unrighteous way of life (1 Co. 6:9-11). (7) Those who
depart from iniquity (2 Ti. 2:19). (8) Those who maintain their confidence in
Christ (He. 3:14). (9) Those who have a convinced faith (He. 4:10-11). (10)
Those who show the “things that accompany salvation” (He. 6:9-12). (11) Those
who are looking for Christ’s return (He. 9:28). (12) Those who remain patient and
steadfast in tribulations (He. 10:35-39). (13) Those who are in the truth and who
continue in the truth (1 Joh. 2:19-21; 2 Joh. 1-2). (14) Those who are purifying
themselves (1 Joh. 3:1-3). (15) Those who love the brethren (1 Joh. 3:14).
If the disobedient believer does not lose his salvation, what does happen to him?
(1) The sinning Christian is out of fellowship with the Lord and his people (1 Joh.
1:3-7). (2) The sinning Christian is helped and loved by the Lord Jesus Christ (1
Joh. 2:1-2). (3) The sinning Christian is chastened by the Father (He. 12:5-11). (4)
The sinning Christian loses irreplaceable opportunities for service and fruit (Ep.
5:14-17; Mt. 9:36-38; 1 Th. 5:4-10). The sinning Christian can be forgiven, but he
cannot regain the lost opportunities and the harm he causes by his sin. (5) The
sinning Christian will suffer loss at the judgment seat of Christ (1 Co. 3:11-15; 2
Co. 5:10; 1 Ti. 6:17-19; 1 Joh. 2:28).
How the Book of Hebrews teaches Eternal Security. Some think the book of
Hebrews poses unanswerable problems for the doctrine of eternal security, but the
opposite is true. In the following ways the book of Hebrews strongly affirms this
Bible doctrine: (1) Christ’s Purging promises security (He. 1:3). (2) Christ’s Rest
promises security (He. 4:10). (3) Christ’s Hope promises security (He. 6:17-19).
(4) Christ’s High Priesthood promises security (He. 7:25, 26). (5) Christ’s Blood
promises security (He. 9:12, 26; 10:14). We have eternal redemption through His
blood (He. 9:21). Sin is put away through His blood (He. 9:26). We are sanctified
once for all through His blood (He. 10:10). We are perfected forever through His
blood (He. 10:14). (6) Christ’s Covenant promises security (He. 8:12; 10:16-19).
ETERNAL SECURITY AND PROBLEM PASSAGES
The following introductory comments offer a background for dealing with the
“problem passages.”
First, the few passages which present apparent problems with the doctrine of
eternal security must be interpreted carefully in light of the context. It is a fact
that the New Testament promises eternal security to the true believer. I do not
believe God would have given so much plain and simple teaching on the eternal
nature of salvation only to overthrow it with a couple of relatively obscure
passages. We interpret the less clear passages in light of those which are crystal
clear. This is a working principle which I believe is honoring to the Word of God,
and it is the proper way to handle it. False teachers, on the other hand, delight in
using the more obscure portions of Scripture to overthrow the plain. To interpret
the following passages as saying that a born again child of God can lose his
salvation flies in the face of hundreds of clear passages of Scripture. When the
context of a Bible passage is plainly directed to the subject of salvation, there is
never a question about the security of the believer.
Second, a key problem in this matter is reading the doctrine of insecurity into
various passages. This is called isogesis (reading into the Scriptures), as
contrasted with the proper method of exogesis (interpreting out of the Scriptures).
Most passages which are put forth to support the idea that salvation can be lost
have absolutely nothing to do with such a thing if approached without
preconceived ideas.
Third, many who teach eternal security do so in an unbiblical manner. To fail to
emphasize the necessity of repentance, to fail to warn the casual “professor” that
profession is not the same as possession, to comfort and impart security to a
professor who has no evidence of regeneration is to do injustice to the biblical
doctrine of eternal security. The Bible frequently warns about the possibility of
appearing to be saved while actually being lost, about coming close to salvation
without actually being saved. Those of us who teach eternal security must not
ignore the solemn charges of the Word of God such as John 8:47 and 1 John 3:10.
An example is the soul winner who leads an unbeliever in a sinner’s prayer after a
short presentation of the “Roman’s Road,” then gives him assurance right then
and there, before there has been any evidence that the person is genuinely born
again.
Now to some of the passages most frequently used to undermine eternal security:
Matthew 7:21. This has nothing to do with a believer losing his salvation. To do
the will of the Father is certainly not the way to heaven. It is the evidence of
genuine faith in Christ; it is the proof of regeneration.
Matthew 8:11-12. The “children of the kingdom” here are the Jews in the nation
Israel. One of the key teachings of the Gospels is the rejection of Jesus Christ by
His own people, the Jews. Time and again Christ warns and rebukes the Jews and
their leaders, but most of them reject him. The first half of Matthew, in particular,
documents this fearful situation.
Matthew 25:1-13. The parable of the ten virgins is given in the context of Christ’s
coming and of the establishment of the kingdom of God in Israel (see Mt.
25:31-34). The foolish virgins are not true believers but are unbelievers who
knew about Christ’s return but did not act on it. (1) They didn’t have any oil (vv.
3-4), but the oil is symbolic of the Holy Spirit (Ro. 8:9). (2) They wait until it is
too late to obtain salvation (v. 9; 2 Co. 6:2). In light of everything the New
Testament promises to the child of God, the foolish virgins MUST be those who
are unsaved. To interpret this otherwise is to throw multitudes of clear Scriptures
into confusion.
Matthew 25:14-30. (1) The man’s concept of the Lord shows that he is a lost man.
He considered the Lord “an hard man” who reaped where He had not sown. It is
obvious that he did not know the blessed Lord Jesus Christ! The Lord is exactly
the opposite of how this man described Him. He is gracious and merciful and
patient and meek and lowly in heart; He gives us MUCH more than we deserve.
The fact that this man is called a servant does not mean necessarily that he is
saved. The Jews are called the Lord’s servants, but they were not all saved (Isa.
43:10). (2) The man’s destiny also shows that he is a lost man. He is cast into
outer darkness, which is a description of hell (2 Pe. 2:17; Jude 13). Nowhere in
Scripture is a child of God said to be in outer darkness. The Bible says believers
are children of light and are not of darkness (1 Th. 5:5). Further, the weeping and
gnashing of teeth are associated with eternal damnation and hell (Mt. 13:42, 50;
22:13; 24:51; Lk. 13:28). It is not wise to establish doctrine upon parables. The
parables have one central point, and if you try to push every detail of the parable
you can create all sorts of doctrinal problems.
John 15:6. This passage does not say that a true believer will be cast into hell; it
says that the person who proves not to be a true believer will be cast into hell.
Those who teach that this applies to a true believer read that interpretation into it.
The rest of John’s Gospel makes this matter very plain. Consider John 1:12, 13;
3:14-18, 36; 4:14; 5:25; 6:37, 40, 47; 10:27-30; 11:25; 17:2, 3; 20:31. Whatever,
therefore, the meaning of John 15:6 in reference to the child of God, it CANNOT
mean that the true believer will be rejected and cast into hell. That would make
the promises of Jesus Christ to the believer into a lie. Christ is referring here to
the difference between sincere and insincere, true and false believers. He
mentions such a thing in other passages in John’s Gospel. Consider John 2:23-25
and 6:64. John 15 is a warning that the evidence of true faith in Christ is to bear
fruit for His glory.
Romans 11:19-23. Consider the context: Paul is not addressing the subject of
personal salvation. He is addressing the matter of the Jews and their place in the
program of God. Paul is speaking in a general sense of Gentiles and of the Jewish
nation. Today God has turned temporarily from the Jews and is calling a people
for His name from among the Gentile nations. The day will come when God will
again turn to the Jewish nation to fulfill His promises to them. Verses 24-26 make
this plain. Paul is speaking in a general sense, not in a personal sense. A careful
reading of this chapter illustrates this.
1 Corinthians 9:27. The context here is not Paul’s salvation, but his Christian
service. Paul was concerned that he would be castaway in the sense that he would
be put on a shelf in this life or that his service would be rejected or disapproved at
the judgment seat of Christ. The same Greek word is translated “rejected.” Paul
was not afraid that he would be lost. In the same epistle he taught that Christ
preserves the believer (1:7-9). What he feared was falling short of God’s high
calling for his life. The context makes this plain. He is talking about running a
race and winning a prize. To confuse this passage with salvation is to
misunderstand the Gospel of Jesus Christ. Salvation is not a reward for faithful
service. The Bible plainly states that salvation is by grace, and grace is the free,
unmerited mercy of God (Ep. 2:8-9). Anything that is merited or rewarded, is not
grace (Romans 11:6). On the other hand, after we are saved by the marvelous
grace of God, we are called to serve Jesus Christ. We are created in Christ Jesus
“unto good works” (Ep. 2:10). If a Christian is lazy and carnal, he will be
chastened by the Lord (He. 12:6-8), and if he does not respond, God will take him
home (Ro. 8:13; 1 Co. 11:30; 1 John 5:16).
Philippians 2:12. This verse does not say that the child of God must work FOR or
work UP his salvation; it says he must work OUT his salvation. These are very
different things. To work up or to work for my salvation would mean that I have a
part in my salvation and that unless I do my part, I will not be saved. On the other
hand, to work out my salvation means God has given me eternal salvation as a
free gift in Jesus Christ, and it is His will that I obey Him, not in order to save
myself or in order to help God save me, but BECAUSE I am already saved. Verse
13 makes this clear, that it is God who provides the complete salvation.
Obedience, holy living is the evidence of salvation. The Christian life is a miracle
of God that is wrought from within. The power of the Christian life is the
indwelling Holy Spirit, but the Christian is not passive. He is to be controlled by
the Spirit (Ep. 5:18), to be led by the Spirit (Ro. 8:14), to walk after the Spirit
(Ro. 8:4; Ga. 5:25), to mind the things of the Spirit (Ro. 8:5).
Philippians 3:9-14. How do we know that verse 11 is not referring to gaining
one’s salvation through diligent effort? (1) The context refers not to Paul’s
salvation, but to his calling. He endeavored to fulfill God’s perfect will for his
life. Verses 10 and 14 leave no question about the meaning of the passage. To
divorce it from the context, claiming that Paul was unsure that he possessed
eternal salvation, denies the plain teaching of Scripture and throws the Bible into
contradictory confusion. (2) Paul said he was trying to earn a “prize” (Ph. 3:14),
whereas salvation is a “gift” to be enjoyed (Ephesians 2:8-9). (3) We know that
Paul was not stating in Philippians 3 that he was unsure he would be raised from
the dead, because in this very epistle and elsewhere he emphasized the certainty
of resurrection and the eternal security of the believer (Ph. 2:20-21; 1:6; 1 Co.
15:51-58). The Lord Jesus Christ promised resurrection to every believer (John
11:25-26). (4) Philippians 3:11 is explained in 1 Timothy 6:12 and 2 Peter
1:10-11, which teach that we “lay hold on eternal life” and prepare an abundant
entrance into Christ’s eternal kingdom by our service for Christ in this world. It is
speaking of rewards and crowns.
James 2:24. Roman Catholics, Cultists, and others who deny the Gospel of the
Grace of Jesus Christ, love to run to James 2:24 to “prove” that salvation is not by
Christ’s grace alone through faith alone, but that works are necessary. Consider
the following three observations: First, context is crucial in understanding any
Bible passage. To ignore context is to fill the Bible with contradictions. James
was not addressing salvation; he was addressing the Christian life. Note verse
15--“my brethren...” He is contrasting dead faith with true biblical faith (verses
14-17). “Even so faith, if it hath not works, is dead, being alone” (verse 14). He is
saying that true faith is evident by works. Paul, on the other hand, addresses
salvation directly in the book of Romans. The sinner must trust exclusively in the
grace of Jesus Christ for salvation. “Now to him that worketh is the reward not
reckoned of grace, but of debt. But to him that worketh not, but believeth on him
that justifieth the ungodly, his faith is counted for righteousness. Even as David
also describeth the blessedness of the man, unto whom God imputeth
righteousness without works” (Romans 4:4-6). There is no contradiction if one
considers the context of each statement. Paul is addressing the unsaved sinner’s
perspective. The sinner must trust Jesus Christ exclusively for salvation; he must
reject his own filthy works (Isaiah 64:6) and all self-righteousness (Romans
9:30-33) and lean totally upon the Lord Jesus Christ, trusting wholly in His
perfect and complete redemption. James, on the other hand, is addressing the
Christian’s perspective. The Christian claims to have faith in Jesus Christ. He is
therefore to diligently serve God and to walk in His commandments. Those who
live in rebellion and who ignore the Word of God demonstrate that they do not
possess true saving faith, that they are deceiving themselves. Second, James and
Paul are addressing two different events in Abraham’s life. Paul, in Romans 4:1-4,
refers to Abraham’s salvation which occurred early in his life and which is
recorded in Genesis 15:5-6. James, on the other hand, refers to Abraham’s testing
which occurred 20 years later (James 2:21-24; Genesis 22:1-18). Abraham was
saved by faith without works, but his salvation and his faith were EVIDENCED
and DEMONSTRATED by his obedience. Third, James’ teaching is no different

from that of the other Apostles. They all taught that true faith produces works.
Consider the classic passage in Ephesians 2:8-10--“For by grace are ye saved
through faith; and that not of yourselves: it is the gift of God: Not of works, lest
any man should boast. For we are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained that we should walk in them.” This
passage puts faith and works in their proper order. It is faith alone which connects
us with the free salvation offered in Jesus Christ. This salvation is a gift. Our
works have nothing to do with it, and cannot add to the completed salvation in
Jesus Christ. Works, rather, follow after salvation and are the product of it, being
created by God in the believing sinner. Consider also Titus 3:4-8; Hebrews 6:9;
10:39; 1 John 3:6; 3 John 11. This is exactly what James teaches. He says there
are two kinds of faith: saving faith and false faith. The devils have faith but not
saving faith (v. 19).
Some will counter that it is not important how one puts these things together. One
man says works follow salvation; another says works are a part of salvation. What
is the difference? The difference is ENORMOUS. It is the difference between
Saved and Lost, between heaven and hell. If I think that my works and my
righteousness and my obedience and my law-keeping is a part of salvation, even a
tiny part of salvation, I am denying the perfect sufficiency of Jesus Christ and of
His Atonement. “For by one offering he hath perfected for ever them that are
sanctified” (He. 10:14). I cannot add one iota to this perfect salvation which is
freely offered through Jesus Christ. “Being justified FREELY by his grace
through the redemption that is in Christ Jesus” (Ro. 3:24). If works or church
sacraments or law keeping are required in any sense whatsoever for salvation, it is
not FREE and the Bible is a lie. To add anything to the gospel of the grace of
Christ is to bring God’s curse (Ga. 1:6).
1 Peter 1:9. First, let us consider what this verse does not mean. It does not mean
salvation is a process or that salvation is uncertain. The context overthrows such
teaching. Verses 3-5 tell us that the believer’s salvation is settled and sure. The
believer is born again, has a lively hope, possesses an inheritance that is already
reserved in heaven, and is kept by God’s power. When the Bible speaks of the
believer’s hope, it uses the term differently than the way hope is commonly used
today. The believer’s hope has no element of uncertainty. In Hebrews 6:18-19 it is
described as “a strong consolation” and “an anchor of the soul, both sure and
stedfast.” The reason the believer has such confidence and security is that his
salvation is completely dependent upon Jesus Christ and has nothing to do with
his own works. What does the verse mean, then? Two of its wonderful teachings
are these: (1) Salvation has evidence (He. 10:38-39). True faith works. Salvation
is by grace alone through faith in Christ without works (Ep. 2:8-9), but salvation
also produces the fruit of good works (Ep. 2:10). (2) Salvation has different
aspects. There is a past, present, and future aspect to salvation. The believer has
been saved from the eternal consequences of sin; he is being saved from the
power of sin in this earthly existence; and in his future heavenly home he will
have been saved from the very presence of sin. When 1 Peter 1:9 says the believer
will receive salvation as the end product of his faith, this is what it is referring to.
It does not imply that his salvation is uncertain until the end.
1 Peter 4:18. The righteous are scarcely saved in the sense that salvation is
impossible apart from God’s free gift through Jesus Christ. If judged by our
earthly lives, if judged by our works, we will all perish. Even the righteous lives
of born again Christians fall far short of the glory of Christ and the holiness God
requires of us. Our only hope is the righteousness of Christ which is offered to us
as a free, unmerited gift (2 Co. 5:21). Even the righteousness of the religious
Pharisees was insufficient (Mt. 5:20). God requires perfect obedience to His law,
and no man can attain to that. Thus salvation must be a gift of God’s
righteousness provided through Jesus Christ.
2 Peter 2:20-22. Though this passage is often used to prove that eternal security is
not true, it actually says nothing about losing one’s salvation. The context is false
teachers who promote damnable heresies and deny the Lord (v. 1). It should be
obvious that it is not saved men who are the focus on this passage, but hypocrites
and deceivers. Any interpretation which says these are saved men who lose their
salvation flies in the face of the context. The fact that “the latter end is worse with
them than the beginning” and “it had been better for them not to have known the
way of righteousness” does not imply that they were saved and now are lost.
They were dogs and pigs who were unchanged (v. 22). The fact that they return to
their wickedness proves that they were never regenerate. When the context is
taken into account, there really is no problem in this passage in regard to the
doctrine of eternal security.
Hebrews 6:4-6. This passage refers to false believers. How do we know? (1) They
tasted but they did not drink and eat (contrast John 6:54). (2) Those who fall away
cannot be saved again. This shows the error of those who teach that a believer can
lose his salvation; because invariably they exhort those who allegedly lose their
salvation to return to Christ. (3) The difference between the true believer and the
false is the fruit and the evidence (vv. 7, 8). (4) Paul plainly states that he is not
referring to true believers (v. 9).
Hebrews 10:26-29. The willful sin in verse 26 refers not to sin in general, but to
one particular sin which is described in the rest of the passage. The Bible plainly
teaches us that Christians do sin after they are saved (1 John 1:8-10; 2:1-2). There
is no sinless perfection in the Christian life. Our perfection and righteousness is in
Jesus Christ positionally (1 Co. 1:30; 2 Co. 5:21). The sin for which there is no
forgiveness is the sin of “counting the blood of the covenant an unholy thing.”
This means to deny that salvation is by Christ’s blood and grace alone. In the
immediate context to which the book of Hebrews was addressed, it refers to the
Jews who professed confidence in Christ; but, because of pressure and
persecution, returned to their dead religion and thus gave up confidence in
Christ. False religion, both then and now, attempts either to replace Christ’s
salvation with a manmade system, or to add to Christ’s salvation a manmade
system. Catholicism is an example of the latter. It preaches Christ, but it
intermingles its own sacraments and priesthood and sainthood with the grace of
Christ. This is a false gospel which robs Christ of His glory as the sole Saviour
and Mediator. If Christ is not Saviour wholly and exclusively, He is not Saviour at
all. If grace is intermingled in any sense with works, the Gospel is perverted, and
there is no salvation in a perverted gospel (Ro. 11:6; Ga. 1:6-9).
Hebrews 12:15-17. To fail of the grace of God does not mean to lose one’s
salvation; it means to fall short of being saved. The context makes this plain, as
the example given is that of Esau. He was not a believer, though he was born into
a believing family. He was a man of the world and cared nothing about the things
of God. He thought a bowl of soup was more valuable that his spiritual birthright
as the son of Isaac.
How the Book of Hebrews teaches Eternal Security. Some think the book of
Hebrews poses unanswerable problems for the doctrine of eternal security, but the
opposite is true. In the following ways the book of Hebrews strongly affirms this
Bible doctrine: (1) Christ’s Purging promises security (He. 1:3). (2) Christ’s Rest
promises security (He. 4:10). (3) Christ’s Hope promises security (He. 6:17-19).
(4) Christ’s High Priesthood promises security (He. 7:25, 26). (5) Christ’s Blood
promises security (He. 9:12, 26; 10:14). We have eternal redemption through His
blood (He. 9:21). Sin is put away through His blood (He. 9:26). We are sanctified
once for all through His blood (He. 10:10). We are perfected forever through His
blood (He. 10:14). (6) Christ’s Covenant promises security (He. 8:12; 10:16-19).
Conclusion to the Lessons on Eternal Security:
I cannot answer every question which can be raised on this subject, but Eternal
Security is a Bible doctrine that has satisfied and blessed my heart for 40+ years
(Joh. 3:16). The Bible plainly teaches that those who are truly born again will
show evidence their salvation and will continue with the Lord (Joh. 10:27-28; 1
Co. 15:1-2; Col. 1:21-23; He. 6:4-9; 10:38; 1 Jn 3:3). The individual who falls
away shows that he did not belong to the Lord in the first place (He. 12:5-8).
Salvation is to be placed into an eternally new position in Jesus Christ. The old
flesh cannot be redeemed; it can only be condemned and crucified. The believer’s
new position in Christ is that our old man is dead with Christ and we have risen to
new life in Christ. The law of God can no longer condemn us. Study Romans 1-8
very carefully, for it holds the key to understanding salvation properly, as well as
the proper place of sin and the law in the Christian’s life. Salvation requires
perfection, and the only perfection that we can ever have is that which we receive
as a gift from Jesus Christ because of the propitiation He purchased on Calvary.
Even one sin will keep me out of heaven, but, praise God, I do not have any sin in
Christ. He has taken it all away forever.
Those who do not believe in eternal security like to present various real-life or
imaginary situations which they think prove their point. One person wrote to me
and mentioned a well-known evangelist, James Robison, who once was a fiery
fundamentalist-type preacher but now has become a charismatic and has accepted
Roman Catholic charismatics as genuine Christians. The reader asked, “Are you
saying that he’s still saved and is going to heaven or, because his salvation is
permanent, he still has a chance to repent?” The answer is that I don’t have any
revelation from God about a certain person’s eternal condition, and I have never
tried to figure such things out. That is God’s business. Let me also say that though
this man has accepted certain charismatic doctrines and practices that I believe
are unscriptural, it is the gospel itself that saves a man, not what a person believes
about tongues or healing or ecumenism or many other things, as important as
these issues are. [See also Adoption, Assurance, Atonement, Blood, Born Again,
Consolation, Gospel, Grace, Helmet, Hope, Justification, Propitiation, Mercy,

Redemption, Repentance.]
ETERNITY. Eternal in duration. The Bible speaks of eternity as that which is
not subject to the limits of earthly existence (Ps. 41:13; 90:2; Isa. 57:15). [See
Eternal Security, God, Heaven, Hell, Jesus Christ, Revelation.]
ETHANIM (strong, flowing). Seventh month of the Hebrew sacred calendar (1
Ki. 8:2), corresponding to parts of September and October. The time of early rains
ETHIOPIA. An African country south of Egypt. The Ethiopians are dark-skinned
people. Ethiopia is also called Cush and is a subject of O.T. prophecy (Isa. 11:11;
18:1; 20:3-5; 43:3; 45:14; Je. 46:9; Eze. 29:10; 30:4-5; 38:5; Zep. 3:10; Na. 3:9).
The book of Acts records the conversion of a ruler from Ethiopia (Ac. 8:26-39).
EUNICE (victorious). Timothy’s mother (2 Ti. 1:5). She was a believer and
taught Timothy the Word of God (Ac. 16:1; 2 Ti. 3:15).
EUNUCH. A castrated male (2 Ki. 20:18; Isa. 39:7; 56:3-4; Je. 38:7; Mt. 19:12).
The term also applies to an officer in a general sense (Da. 1:3; Ac. 8:27). The
Hebrew word for eunuch, saris, is also translated “chamberlain” (2 Ki. 23:11; Es.
1:10) and “officer” (Ge. 37:36; 1 Sa. 8:15; 1 Ki. 22:9; 2 Ki. 8:6). The term
“eunuch” as used in Matthew 19:12 refers to one who either castrated or
otherwise, either forcefully or willingly, foregoes a sexual relationship in life. The
Lord uses this practice to illustrate His point about virginity and abstinence. He
describes three types of “eunuchs”: (1) Some are born without the ability to have
sexual relationships or to procreate. (2) Some are made this way by man,
referring to those who are castrated or otherwise mutilated. (3) Some willingly
forgo a legitimate sexual relationship in marriage because of their devotion to the
Lord and His service. The Apostle Paul develops this theme in 1 Co. 7:26-35.
EUPHRATES (bursting, sweet, the good river). Together with the Tigris, the
Euphrates forms the region of Mesopotamia, which means “the land between the
rivers” (Ge. 2:14; Da. 10:4). This land is called Shinar in Genesis 10:10 and was
still called Shinar in Daniel’s day 1,600 years after the Tower of Babel (Da. 1:2).
It is here that the ancient city states originated under the leadership of Nimrod and
Asshur as recorded in Genesis 10-12. Archaeology has unearthed many of these
cities, including Babylon, Erech (Uruk), Nineveh, Calah, and Ur, Abraham’s
birthplace. The Tigris and Euphrates originate in the Taurus mountains of
Armenia. They flow southeast until they join together before flowing into the
Persian Gulf. In ancient times the Gulf extended inland so far that the two rivers
remained separated. The Tigris is about 1,100 miles long. “Its length is eleven
hundred and forty-six miles; its depth, volume, and velocity much greater than
those of the Euphrates. It receives numerous tributaries” (Goodspeed, A History
of the Babylonians and Assyrians). The Euphrates is about 1,700 miles long, the
longest river of western Asia. Unlike most rivers, it narrows and decreases in
power, as it has only two tributaries. It gradually narrows from about 400 yards to
250 yards. As it nears the Gulf of Aqaba it “spreads out in canals and pools and
swamps until it joins the Tigris.” The Euphrates was one of the rivers of the
Garden of Eden (Ge. 2:10-14). God promised that Abraham’s seed will possess
the land reaching to the Euphrates (Ge. 15:18; Jos. 1:4). Modern day Lebanon
would be included in this. God’s promise will be fulfilled when Christ returns and
establishes His kingdom in Israel (Ro. 11:25-27; Je. 31-33). [See Covenant,
Israel, Kingdom of God, Millennium.]
EUROCLYDON. A tempestuous wind often experienced by navigators in the
Levant; it blows from the NE or ENE. The name really means the united winds
Eurus and Aquilo (Ac. 27:14) (Young).
EVANGELIST (“a messenger of good tidings”). The term is found three times in
the N.T.: (1) The term “evangelist” refers to the work of preaching the gospel.
Timothy, who was a pastor and missionary, was told to “do the work of an
evangelist” (2 Ti. 4:5). In this sense, every Christian is to be an evangelist. (2)
There is also the office of an evangelist (Ep. 4:11). The evangelist is listed as one
of the ministry-gifted men Christ has given to the churches. Evangelists are to
work together with pastors, teachers, and prophets to accomplish the work of
Christ in the churches. Philip is an example of an evangelist (Acts 21:8; 8:5-8, 12,
26-40).
EVE (life-giving). The first woman, Adam’s wife. She was deceived by the devil
and disobeyed God (Ge. 2:24; 3:1-16; 2 Co. 11:3; 1 Ti. 2:13).
EVEN NOW. Just now (De. 31:21).
EVEN SO. Just so (Ex. 25:9; Lk. 10:21).
EVENTIDE. Evening (Jos. 7:6).
EVERLASTING. [See Eternal.]
EVERLASTING CONSOLATION. Eternal comfort, encouragement,
consolation, and blessing (2 Th. 2:16). This unspeakably wonderful thing is a gift
of God’s grace through the atonement of Jesus Christ. This term describes the
eternally secure, know-so salvation the true believer has in Jesus Christ. [See
Eternal Security, Gospel, Justification, Hope.]
EVERY WHIT. Completely; whole (De. 13:16; Joh. 7:23; 13:10).
EVIDENCE. A written document or contract (Je. 32:10-14).
EVIDENTLY. Openly; manifestly (Ac. 10:3).
EVIL. In the N.T. the Greek terms for evil are used primarily in three ways: (1)
That which is wicked in character (Mt. 7:17; Ro. 3:8; 1 Co. 5:13; Ep. 5:16); (2)
that which is destructive or injurious (Ac. 16:28; 28:5; 2 Ti. 4:14; Re. 16:2). (3)
that which is troublesome (Isa. 45:7). [See Judgment, Sin.]
EVIL AFFECTED. To be stirred up against; angry; injurious (Ac. 14:2). [See
Affect, Affection, Inordinate Affection.]
EVIL ENTREAT. To treat badly (Ex. 5:22; De. 26:6).
EVIL MERODACH. Son and successor of Nebuchadnezzar, B.C. 561;
murdered and succeeded by Neriglissar, B.C. 559 (2 Ki. 25:27; Je. 52:31).
EVIL SPEAKING. Any type of evil speech. The following references reveal the
sinfulness of all forms of evil speaking: Ex. 20:7; 22:28; Le. 19:14; 20:9;
24:10-15; Pr. 4:24; 8:7, 8,13; 10:11, 32; 17:20; 20:20; 29:24; Ps. 10:7; 62:4; Ec.
10:20; Isa. 8:21; Mt. 5:44; 12:34-36; 26:74; Mk. 14:71; Ro. 3:14; 12:14; Ep. 4:29,
31; 5:4; Co. 3:8; Ja. 3:3-10; 1 Pe. 2:1; Re. 16:9. The types of evil speaking are
found in four key N.T. passages—Col. 3:8-9 (blasphemy, lying, filthy
communication, wrath); Ep. 5:4 (filthiness, foolish talking, jesting); Ep. 4:31
(bitterness, wrath, anger, clamour); and Ja. 3:10 (cursing). [See Backbite,
Busybody, Evil Speaking, Gossip, Intermeddle, Slander, Talebearer, Tattler,
Whisperer.]
EVIL SPIRIT. [See Devils.]
EVILFAVOURED. Ugly; deformed (De. 17:1).
EXACT, EXACTION. The act of demanding with authority, and compelling to
pay or yield; authoritative demand; a levying or drawing from by force; extortion
(2 Ki. 15:20; Ne. 10:31; Isa. 60:17; Eze. 45:9) (Webster).
EXCEEDING, EXCEEDINGLY. Surpassing; very much; extremely; excelling
(Ge. 15:1; 1 Ki. 4:29; Mt. 4:8; 2 Co. 9:14).
EXCELLENT. (1) Honorable; exalted; surpassing; great (Job 37:23; Ps. 8:1, 9;
76:4; 148:13; 150:2; Pr. 17:7, 27; Da. 2:31; 4:36; 5:12). (2) A title of nobility (Lk.
1:3; Ac. 23:26). (3) Things that are preeminent; the very best (Ro. 2:18; Ph. 1:10).
EXECRATION. Oath; curse (Je. 42:18; 44:12). [See Blaspheme, Evil Speaking,
Imprecatory, Slander.]
EXERCISE. To train; to exert; to labor (Eze. 22:29; 2 Pe. 2:14).
EXHORT (to call near). To encourage; to challenge; to cheer. It is from the
Greek “parakaleo,” which means to “to call near, i.e. invite, invoke (by
imploration, exhortation or consolation” (Strong). This Greek word is also
translated “intreat” (Lk. 15:28), “desire” (Ac. 8:31), “beseech” (Ac. 13:42),
“comfort” (Ac. 16:40), “call for” (Ac. 28:20), and “pray” (Ac. 16:9). See also Ac.
2:40; 11:23; 14:22; 15:32; 18:27; 27:22; Ro. 12:8; 2 Co. 9:5; 1 Th. 2:11; 4:1;
5:14; 2 Th. 3:12; 1 Ti. 2:1; 6:2; 2 Ti. 4:2; Tit. 1:9; 2:6, 15; He. 3:13; 10:25; 1 Pe.
5:1, 12; Jude 3. [See Admonish, Chasten, Convince, Correction, Counsel,
Instruct, Rebuke, Reproof.]
EXODUS. A departure. In the Bible this usually refers to Israel’s departure from
Egypt and is the title of the book that records this event.
EXPEDIENT. That which serves to promote or advance; any means which may
be employed to accomplish an end; hastening; suitable (Webster) (Joh. 11:50;
16:7; 18:14; 1 Co. 6:12; 10:23; 2 Co. 8:10; 12:1).
EXPRESS IMAGE. Exact image (He. 1:3). Jesus Christ is the “express image”
of Almighty God. [For more on Christ’s deity see Jesus Christ.]
EXPRESSLY. To speak in direct terms; plainly (1 Sa. 20:21; 1 Ti. 4:1).
EXTINCT. Extinguished; put out; having no survivor; having ceased; being at an
end (Job 17:1; Ps. 43:17).
EXTORTION. The act or practice of wresting anything from a person by force,

duress, menaces, authority, or by any undue exercise of authority, or by any undue
exercise of power; illegal exaction; illegal compulsion to pay money, or to do
some other act (Webster) (Ps. 109:11; Isa. 16:4; Eze. 22:12; Mt. 23:25; Lk. 18:11;
1 Co. 5:11). The Hebrew word (gohshek) translated “extortion” in Eze. 22:12 is
normally translated “oppression” (Eze. 18:18; 22:7, 29). The Greek word
frequently translated “extortion” (harpax) is translated “ravening” in Mt. 7:15.
[See Defraud, Steal.]
EZEKIAS. The Greek form of Hezekiah (Mt. 1:9-10).
EZEKIEL (God is strong). The O.T. prophet who wrote the book by his name
(Eze. 1:3). During his prophetic ministry, Ezekiel was a captive in Babylon.
EZRA (help). A priest who returned from captivity in Babylon to help rebuild the
temple in Jerusalem (Ezr. 7). Ezra is a shortened form of the Hebrew name
Azariah (Jehovah has helped), which appears in Ne. 10:2.
-F-
FABLE. In the O.T., “fable” refers to a fictitious story (Ju. 9:7-15; 2 Ki. 14:9). In
the N.T., “fable” refers to false teachings (1 Ti. 1:4; 4:7; 2 Ti. 4:4; Tit. 1:14; 2 Pe.
1:16).
FAIN. Gladly; with pleasure (Lk. 15:16).
FAINT. (1) To be physically weak (Ge. 25:29; 1 Sa. 14:28; Mt. 15:32). (2) To be
discouraged; lose confidence (De. 20:3; Pr. 24:10; Lk. 18:1; 2 Co. 4:16; Ga. 6:9;
He. 12:3, 5).
FAIR. (1) Beautiful (Ge. 6:2; 12:1; 1 Sa. 17:42; 1 Ki. 1:3; Es. 1:11; 2:7; Song
1:15, 16). (2) Calm; clear (Job 37:22). (3) Enticing; kindly (Pr. 7:21; 26:25).
FAIR SHOW. To make a display; to show off; pretentious boastings (Ga. 6:12).
This refers to the Galatian legalizers who boasted in ritualistic obedience rather
than in simple faith in Jesus Christ. [See Heresy, Pride.]
FAITH. The N.T. mentions two kinds of faith: dead faith (Ja. 2:17-26) and saving
faith (Ep. 2:8-9). Saving faith is described in Romans 4:9-25 and Hebrews 11.
Faith comes through hearing the Word of God (Ro. 10:17). Truths such as
creation and salvation must be received by faith (He. 11:2). Without faith it is
impossible to please God (He. 11:6).
FAITH, THE. The expression “the faith” frequently refers to the the Christian
faith; the body of truth delivered to us in the New Testament Scriptures (Ac. 6:7;
16:5; Ro. 14:1; Ga. 1:23; Jude 3).
FAITHLESS. Unbelieving; incredulous (Mt. 17:17; Mk. 9:19; Joh. 20:27).
FALL. (1) To drop; to descend (Ge. 49:17; Ex. 21:33; De. 22:8; Mt. 15:14). (2)
Come upon; be given over to; come under the power of (Ex. 15:16; Le. 19:29; 2
Sa. 24:14). (3) Happen to (Ru. 3:18). (4) Ruin; destruction (Pr. 16:18; 29:16; Isa.
8:15; Ro. 11:11). [See also Fall, The.]
FALL, THE. The rebellion of Adam and Eve against God’s command (Ge. 3).
Because of this rebellion they fell from God’s favor and from their position of
authority over the earth. All men are affected by Adam’s fall (Ro. 5:12-21; 1 Co.
15:21-22, 25-49). Through Jesus Christ, God has provided salvation from the
Fall. Results of the Fall were (1) evil thoughts (Ge. 3:7; 6:5; Je. 17:9; Mk.
7:21-22), (2) fear (Ge. 3:8), (3) excuses (Ge. 3:11-13), (4) pain in child bearing
(Ge. 3:16), (5) the ground cursed (Ge. 3:17-18), (6) sorrow and labor (Ge. 3:19),
(7) banishment from God (Ge. 3:22-24), (8) death (Ge. 2:17).
FALLOW GROUND. Untilled ground (Je. 4:3; Ho. 10:12).
FALSE PROPHET. A person who claims to speak messages from God, but who
teaches false doctrine (De. 13:1-11; Je. 23; Mt. 7:15; 2 Pe. 2:1). The Bible gives
several tests to determine if a prophet is of God: (1) His predictions must come to
pass (De. 18:21-22). Any failure of a prophecy to come to pass would designate a
false prophet. Bible prophets never failed in their predictions. (2) He must not
lead people to false gods (De. 13:1-3). Even if a prophet’s predictions are
accurate, if he preaches a god other than the very Lord Jesus Christ of Scripture,
he is false. (3) His message must line up with the Bible (Isa. 8:20). (4) He must
seek to turn people from sin (Je. 23:22). (5) He must bring forth good fruits in
line with the Bible (Mt. 7:15-23). (6) He must not teach heresy (2 Pe. 2:1). [See
Apostasy, Apostate, Doctrine, False Teaching, Foolish Questions, Heresy, Heretic,
Separation.]
FALSE TEACHING. Doctrine which is contrary to that taught in the Word of
God.
The Dangers of False Teaching. (1) Salvation depends on sound doctrine (Ro.
6:17; 1 Co. 15:1-4; Col. 1:21-23; 2 Th. 2:13-15; 1 Joh. 3:24; 4:6-7; 2 Joh. 9). (2)
False doctrine opens Christians to satanic attacks, because the loins are not girded
with truth (Ep. 6:14). (3) False doctrine will bring shame at the judgment seat of
Christ and will keep the person from finding God’s perfect will (2 Ti. 2:15). (4)
False doctrine injures the spiritual life (2 Ti. 2:14-17). (5) False doctrine is a
leaven which corrupts the entire body (Ga. 5:9). (6) Fellowship with false
doctrine can keep the Christian from getting a full reward (2 Joh. 8-11).
The Church Leader’s Relationship with False Teaching. (1) Pastors and teachers
are responsible to protect God’s people from false teachings (Ac. 20:28-32; Ep.
4:11-16). One of the pastor’s chief duties is to protect the flock. The Apostle Paul
was continually burdened about the danger of false teaching (Ac. 20:31; 2 Co.
11:1-4; Ga. 4:11-20; Ph. 3:1-3, 17-21; 1 Th. 3:1-5; Col. 2:1-4). (2) False teachers
are crafty and pastors must be alert, wise, knowledgeable, and zealous to deal
with them successfully (Ep. 4:14; Tit. 1:9-11). (3) The ability to protect the
churches from false teaching is a qualification for pastors (Tit. 1:9-11). Men who
refuse to deal plainly with error have no business in the ministry. (4) To warn and
teach about false doctrine is a mark of a good minister of Jesus Christ (1 Ti.
4:1-6).
Why Does God Allow False Teachers? (1) False teaching reveals true from false
Christians (De. 13:1-4; 1 Co. 11:18-19; 2 Ti. 2:16-21; 1 Joh. 2:18-19). (2) God is
allowing Satan and evil men to work out their own wills to a certain degree in this
present age (2 Th. 2:7-11). God has set the bounds of their liberty, though, and
their judgment is waiting (2 Pe. 2:3-9; 2 Ti. 3:8-9; Jude 14-15).
The Evil of False Teaching. (1) False teachers are deceivers; they profess to be
representatives of Christ, but actually they represent the devil (2 Co. 11:13-15; 1
Ti. 4:1-2). (2) They turn people away from the truth (Ga. 1:6-7). (3) False
teachers are thieves and destroyers; they rob and confuse the very churches God
is building (Joh. 10:10; Ac. 20:30). (4) They rob people of liberty in Christ (Ga.
2:4). (5) They follow the doctrine of devils (1 Ti. 4:1-4).
The Deception of False Teachers. The N.T. refers frequently to the deception of
false teachers: “come to you in sheep’s clothing, but inwardly they are ravening
wolves” (Mt. 7:15); “deceive many” (Mt. 24:4-5, 11, 24); “deceitful workers” (2
Co. 11:13); “false brethren unawares brought in, who came in privily” (Ga. 2:4);
“cunning craftiness” (Ep. 4:14); “seducing spirits” (1 Ti. 4:1); “speaking lies in
hypocrisy” (1 Ti. 4:2); “who creep into houses” (2 Ti. 3:6); “seducers ... deceiving
and being deceived (2 Ti. 3:13); “feigned words” (2 Pe. 2:3); “many deceivers are
entered into the world” (2 Joh. 7); “certain men crept in unawares” (Jude 4);
“seducers” (Re. 2:20).
Protection from False Teaching. (1) Ordain only qualified leaders (Tit. 1:9-11;
Ac. 20:28-32). The leaders must have the ability to teach sound doctrine and must
be ready and able to protect the believers from every wind of false doctrine (Ep.
4:11-14). The leaders must also have the kind of lives that will not allow Satan to
bring reproach upon the church. (2) Guard the door to the church. The church
must be careful about those who join, particularly those who come from other
churches. If the church members are not in unity as to the doctrine of the church
there will be problems. (3) Maintain standards for teachers and church workers
(Tit. 2:3). Paul said that even the older women who teach the younger women
must have the right kind of Christian lives and they must teach the right things.
The churches must have high standards for all who teach and serve in the various
ministries. To fail here is to invite doctrinal trouble. (4) Exercise a strong teaching
ministry to ground the church in the Word of God (Mt. 28:20; 2 Ti. 2:2). (5)
Exercise discipline and separation (Ro. 16:17-18; 2 Th. 3:6; 2 Ti. 3:5; Tit. 3:9-11).
The Nature of False Teachers. (1) False teachers are not serving Jesus Christ, but
their own interests (Ro. 16:17, 18). (2) False teachers are Satan’s ministers;
counterfeit Christians (2 Co. 11:1-5; Ga. 2:4). (3) False teachers are cursed (Ga.
1:6-9). (4) False teachers are cut off from Christ (Ga. 5:4). (5) False teachers shall
not inherit the kingdom of God (Ga. 5:20-21). (6) False teachers are reprobate (2
Ti. 3:8). (7) False teachers are imposters (2 Ti. 3:13). (8) False teachers are
condemned and subverted (Tit. 3:10-11). (9) False teachers do not have God (2
Joh. 9). (10) False teachers are not of God (1 Joh. 4:5-6). (11) False teachers are
twice dead, reserved for hell (Jude 12-13). (12) False teachers do not have the
Spirit (Jude 19).
Separation from False Teaching. [See Separation.] [See also Apostasy, Apostate,
Cunning Craftiness, Dispute, Dissimulation, Doctrine, Fable, False Prophet,
Flattery, Flattering Titles, Foolish Questions, Heresy, Profane and Vain Babblings,
Prophecy, Revelation, Roman Catholic Church, Satan, Seduce, Sporting,
Tradition, Unity, Vain Babbling, Wind of Doctrine.]
FALSE WITNESS. The law of Moses condemned bearing false witness (Ex.
20:16; 23:1; Le. 6:3; 19:11, 12, 16; De. 5:20). If a man brought false witness
against another in an attempt to wrongly convict him of a crime, the false witness
was to be punished with the same punishment which he tried to bring upon his
neighbor (De. 19:16-20). God hates false witnesses (Pr. 6:16-19). The false
witness will not escape punishment (Pr. 19:9). A false witness is a great destroyer
and a great evil to society (Pr. 25:18). False witness is a product of the wicked,
fallen heart (Mt. 15:19). Examples of false witness: Against David (Ps. 27:12);
Naboth (1 Ki. 21:13); Jesus Christ (Mt. 26:59-61; Mk. 14:54-59); Stephen (Ac.
6:11-13); Paul (Ac. 16:20-21; 17:5-7; 24:5; 25:7-8). [See Deceit.]
FAME. Public report; tidings; renown (Ge. 45:16; 1 Ki. 10:1; Mt. 4:24).
FAMILIAR. Close; well-acquainted; intimate (Job 19:14; Ps. 41:9).
FAMILIAR SPIRIT. A person controlled by an evil spirit which professes to be
a medium with the dead. God condemns those who deal with familiar spirits (Le.
19:31; 20:6; De. 18:11; 1 Sa. 28:7; Isa. 8:19). [See Devils, Satan, Witchcraft.]
FAMILIARS. Associates; friends (Je. 20:10).
FAMILY. [See Home.]
FAMISH. Starve; be hungry (Pr. 10:3).
FAN. An instrument for winnowing grain, by moving which the grain is thrown
up and agitated, and the chaff is separated and blown away (Isa. 30:24; Mt. 3:12).
FANNERS. Winnowers (Je. 51:2). [See Fan.]
FAR SPENT. In great part; almost passed away; almost finished (Ju. 19:11; Ro.
13:12).
FARE. (1) Welfare; prosper (1 Sa. 17:18). (2) Price (Jon. 1:3). (3) Farewell;
goodbye (Ac. 15:29).
FARED SUMPTUOUSLY. Lived in luxury and pleasure (Lk. 16:20).
FARTHING. [See Money.]
FASHION. (1) Shape; form; pattern (Ge. 6:15; Ph. 2:8). (2) Manner (Mk. 2:12).
FAST. (1) Completely (Ge. 20:18; Ju. 4:21; 15:13). (2) Close; near (Ru. 2:8,21).
(3) Abstinence (2 Sa. 12:21; Mt. 6:16). [See Fasting.] (4) Closed; tight; firmly
fixed; retain (2 Ki. 6:32; Job 2:3; 38:38; Pr. 4:13; Ac. 27:41; 1 Co. 16:13; Ph.
4:1). (5) Quickly; speedily (Je. 48:16). [See Fasting.]
FASTING. Biblical fasting is the freewill practice of abstaining from food and/or
the pleasantries of life for the purpose of devoting oneself to God and
concentrating on spiritual goals, particularly the goal of defeating spiritual
enemies and overcoming the lusts of the flesh. What Is a Biblical Fast? (1)
Abstinence from food and normal physical pleasures (Da. 10:3; 1 Co. 7:5). (2)
Prayer (Mt. 17:21). (3) Confession of sin (Da. 9:3-6). (4) Service toward God
(Isa. 58:6-8). The Importance of Fasting. (1) The importance of fasting is seen in
the number of positive references in the Old and New Testaments (Ju. 20:26; 1
Sa. 1:6-7; 7:6; 31:13; 2 Sa. 1:12; 1 Ki. 21:27; 2 Ch. 20:3; Ezr. 8:21-23; Ne. 1:4;
9:1-2; Es. 4:16; 9:3; Ps. 35:13-14; 69:10-11; Isa. 58:6-8; Je. 36:9; Joel 1:14;
2:12,15; Joh. 3:5; Da. 9:3; Mt. 4:2; 6:17-18; 9:14-15; 17:21; Mk. 9:29; Lk. 2:37;
Ac. 13:2; 14:23; 1 Co. 7:5; 2 Co. 6:5; 11:27). (2) Fasting is one of the ways
whereby a minister of Christ approves himself (2 Co. 6:4-10). (3) The Lord Jesus
Christ made a definite promise about fasting (Mt. 6:17-18). (4) God’s choicest
servants have practiced fasting throughout the centuries (2 Co. 11:27). (5)
Husbands and wives should fast (1 Co. 7:1-5). (6) Fasting with prayer is
necessary for breaking down demonic strongholds (Mt. 17:18-21). When Should
We Fast? (1) Fast when sorely tempted (Mt. 4:2). (2) Fast when wisdom is
earnestly desired (Da. 9:3). (3) Fast when help and protection are needed (Ezr.
8:21-23; 2 Ch. 20:3; Je. 36:9). (4) Fast when victory is desired in seemingly
impossible situations (Es. 4:10-17; 9:31; Ne. 1:4). (5) Fast when something is
earnestly desired from God and the answer has not come through prayer alone (1
Sa. 1:6-7). (6) Fast when in mourning for loved ones or the defeat of God’s
people (2 Sa. 1:12). (7) Fast when new ministries are launched and when men go
forth to proclaim God’s Word and battle spiritual enemies (Ac. 13:2-3; 14:23). (8)
Fast when involved in spiritual ministry (2 Co. 6:5; 11:27). (9) Fast during times
of special repentance, confession, and revival (Joel 1:14-15; 2:12; 2:15; Ne.
9:1-2).
FATHER. (1) One who begets; head; first. Father refers to the compassionate,
protecting, disciplining role of a male parent toward his family. This is a picture
of God the Father. In all senses the word “father” is applied to God. He is the
Chief of the family; He has begotten us through His Spirit; and He is the loving
guardian of His children (Mt. 5:16, 45; 6:1-32; 7:11; 11:25; 12:50; 13:43; 28:19;
Ga. 4:4-7). (2) One who leads another person to Christ (1 Ti. 1:2; 2 Ti. 1:2; Tit.
1:4; Phile. 10). (3) As a religious title, the Lord Jesus Christ forbade the use of
“father” (Mt. 23:9-10). The Roman Catholic Church disobeys Christ by calling
priests “father.”
FATHOM. [See Weights and Measures.]
FATLING. An animal fattened to offer to God or to eat on a special occasion (2
Sa. 6:13; Ps. 66:15; Lk. 15:23).
FATS. Wine vats (Joel 2:24; 3:13). (Some editions of the King James Bible have
“vats” in these verses.)
FAULT. An erring or missing; a failing; hence, an error or mistake; a blunder; a
defect; a blemish; whatever impairs excellence; an imperfection; any deviation
from propriety; a slight offense; a neglect of duty or propriety, resulting from
inattention or want of prudence (Webster). Jesus Christ had no fault at all (Joh.
18:38; 19:4, 6). The Christian is to confess his faults to his brethren (Ja. 5:16).
The Greek word translated “fault” in Ja. 5:16 is paraptoma, which refers to “a
side-slip, lapse, deviation, or error (Strong). Elsewhere it is translated “fall” (Ro.
11:11), “offence” (Ro. 4:25), “trespass” (Mt. 6:14), and “sin” (Ep. 1:7). Many
new translations (such as the NIV and NASV) erroneously read “sin” instead of
“faults” in Ja. 5:16 because they follow the Westcott-Hort Greek text which
replaces the word paraptoma with hamartia, the Greek word most commonly
used for sin in the N.T. This, of course, gives support to the false Catholic idea of
confessing one’s sins to a man instead of directly to God. [See Sin.]
FAVOUR. (1) Blessing; grace; kindness (Ge. 18:3; 39:21; Ru. 2:13). In the New
Testament the Greek word translated “favour” is also translated “grace,”
“benefit,” and “gift.” (2) Support; accept (Ps. 35:27). [See Grace.]
FAVOURABLE. To be pleased with; set affection upon (Ps. 77:7).
FAVOURED. Form; countenance; appearance (Ge. 29:17; 41:3; Da. 1:4).
FAVOURED, ILL. Bad looking; sickly (Ge. 41:3-4). [See Ill.]
FEAR OF GOD. That fear, reverence, and esteem for God’s holiness and power,
which results in obedience to God’s will (Ge. 20:11; De. 6:2, 13, 24; Pr. 1:7; 8:13;
Ps. 33:8; 34:9; 36:1). To fear God is to glorify and worship Him as the eternal
creator (Re. 14:7). The fear of God is mentioned at least 24 times in the New
Testament (Mt. 10:28; Lk. 1:50; 12:5; 18:2,4; 23:40; Ac. 9:31; 10:2, 22, 35;
13:16, 26; Ro. 3:18; 2 Co. 7:1; Ep. 5:21; Col. 3:22; He. 10:31; 12:28; 1 Pe. 1:17;
2:17; Re. 11:18; 14:7; 15:4; 19:5). The fear of the Lord (1) is the beginning of
knowledge (Pr. 1:7); (2) is to hate evil (Pr. 8:13); (3) prolongs days (Pr. 10:27); is
strong confidence (Pr. 14:26); is a fountain of life (Pr. 14:27); is riches and honor
and life (Pr. 22:4). The root problem with the wicked is that they do not fear God
(Ps. 36:1; Ro. 3:18).
FEIGN. To deceive; to pretend; to impersonate (1 Sa. 21:13; 2 Sa. 14:2; 1 Ki.
14:5-6; Ne. 6:8; Ps. 17:1; Je. 3:10; Lk. 20:20; 2 Pe. 2:3).
FELLER. One who hews or knocks down trees (Isa. 14:8).
FELLOES. Exterior part of the rim of a wheel, supported by the spokes (1 Ki.
7:33).
FELLOWS. Companions (Jud. 11:37; Ps. 45:15).
FELLOWSHIP. Sharing; communion. The Christian is brought into fellowship
with God and the household of faith through Jesus Christ (1 Joh. 1:3; 2 Co.
1:9-10). Maintaining fellowship requires separation from evil and confession of
sin (1 Joh. 1:5-9; 1 Co. 10:20-21; 2 Co. 6:14; Ep. 5:11). [See Love, Separation,
Unity.]
FEN. Swamp (Job 40:21).
FENCED. Fortified; defended (Nu. 32:17; De. 3:5).
FERVENT. (1) Ardent; earnest; excited; glowing; vehement (Ro. 12:11; 1 Pe.
1:22; 4:8). (2) Burning (2 Pe. 3:10, 12).
FETTERS. Bonds or chains which bind prisoners (Ju. 6:21; Ps. 105:18; 149:8).
FIDELITY. Faithfulness; steadfastness (Tit. 2:10).
FILLET. To fasten (Ex. 27:17; 38:28).
FILLING OF THE SPIRIT. [See Holy Spirit.]
FILTH. Dirt; that which soils; waste; corruption; pollution (Isa. 4:4; 1 Co. 4:13; 1
Pe. 3:21).
FILTHINESS. That which defiles; dirtiness; foulness; corruption; pollution;

impurity (2 Ch. 29:5; Ezr. 6:21; 9:11; Pr. 30:12; Isa. 28:8; Eze. 22:15; 24:13; 2
Co. 7:1; Ep. 5:4; Ja. 1:21; Re. 17:4). In Ephesians 5:4 this term is associated with
that which is immoral and sexually impure. Elsewhere it is a general description
of anything that is morally and spiritually unclean.
FILTHY COMMUNICATION. Any sort of immoral and improper language
(Col. 3:8). It is mentioned in the context of “fornication, uncleanness, inordinate
affection, and evil concupiscence” (Col. 3:5). [See Evil Speaking, Filth, Jesting.]
FILTHY LUCRE. [See Lucre, Money.]
FINE. (1) Excellent quality; pure; goodly (Ge. 18:6; 41:42; 2 Ch. 3:8). (2)
Refine; purify (Job 28:1).
FINER. To refine (Pr. 25:4).
FINING. Refining (Pr. 17:3; 27:21).
FIREBRAND. Firebrand is translated from three Hebrew words: (1) A stick for
stirring fire (Isa. 7:4; Am. 4:11). (2) Brands; sparks (Pr. 26:18). (3) A torch (Ju.
15:4; 7:16) (Compact).
FIREPAN. A vessel for carrying hot coals (Ex. 27:3).
FIRKIN. [See Weights and Measures.]
FIRMAMENT. The expanse of space surrounding the earth, which includes
everything between the earth and the stars (Ge. 1:6-8, 14). [See Heaven.]
FIRST BEGOTTEN. (1) The superior status of the firstborn son (Ex. 12:29; De.
21:16-17). (2) Israel’s preeminence before God (Ex. 4:22). (3) Christ’s
resurrection as the first-born from the dead and the beginning and head of the new
creation (Ps. 2:7; 89:27; Ac. 13:33; 26:23; Ro. 8:29; 1 Co. 15:20, 23; Col. 1:15,
18; He. 1:6; Re. 1:5, 18).
FIRST WATCH. See Watch.
FIRSTFRUITS. An O.T. feast in which the firstfruits of the harvest were to be
waved before the Lord and prescribed sacrifices were to be offered (Ex. 23:16-19;
Le. 23:9-14). It depicts the following: (1) Christ, the firstfruits from the dead (1
Co. 15:20, 23). (2) Christians, the firstfruits of the Spirit (Ro. 8:23; 11:16; Ja.
1:18). (3) The first Christians of a particular location (Ro. 16:5; 1 Co. 16:15). (4)
The firstfruits of the Jewish restoration at the beginning of Christ’s kingdom (Re.
14:4). [See Day of Atonement, Offerings, Passover, Pentecost, Tabernacles,
Trumpet, Unleavened Bread.]
FIRSTLING. First born (Ge. 4:4; Ex. 13:12-13; 34:19-20; Le. 27:26; Nu. 3:41;
18:15, 17; De. 12:6, 17; 14:23; 15:19; 33:17; Ne. 10:36).
FISHERS. Fishermen (Isa. 19:8; Je 16:16; Mt. 4:18, 19). [See Fishing.]
FISHING. Some little known Bible facts about fishing: (1) God made fish, and
obviously intended that man be involved in fishing (Ge. 1:20-21, 26, 28; 9:2). (2)
Solomon knew a lot about fish; could it not be that he was a fisherman (1 Ki.
4:33)? (3) There was a gate in Jerusalem called the “fish gate,” “which doubtless
led to a fish market” (Concise) (2 Ch. 33:14; Ne. 3:3; 12:39). (4) Man can learn
things from fish. “... the fishes of the sea shall declare unto thee” (Job 12:8). This
passage might indicate that Job was a fisherman. (5) Men will fish in the
Millennium (Eze. 47:9-10). (6) Above all, we are to be fishers of men (Mk. 1:17).
FITCHES. (1) A species of grain resembling wheat with shorn ears (Eze. 4:9).
The same word is in Ex. 9:32 and Isa. 28:25, translated “rye.” (2) Black cummin
(Isa. 28:25-27). This is doubtless the nigella sativa. Its small black seeds are
aromatic, and are used as a condiment and a medicine. The prophet says they are
beaten out with a rod (Concise).
FLAG. A reed or bulrush which grows along river banks (Ex. 2:3, 5; Job 8:11;
Isa. 19:6).
FLAGON. (1) A cake of grapes (2 Sa. 6:19). (2) A container for wine; large
bottle or flask (Isa. 22:24).
FLATTERY. Insincere praise used to further one’s selfish purposes (Job
32:21-22; Pr. 28:23; 1 Th. 2:5). “To please a person by applause or favorable
notice, by respectful attention, or by anything that exalts him in his own
estimation, or confirms his good opinion of himself” (Webster). Flattery is
contrasted with sincere praise and thankfulness (Ro. 16:1-16; 1 Th. 1:2). The
wickedness of flattery: Ps. 5:9; 36:2; 78:36; Pr. 2:16; 7:7, 21. Warnings to avoid
flatterers: Pr. 20:19; 26:28; 29:5. Examples of flattery: 1 Ki. 22:11-12; Pr. 2:16;
6:24; 7:5, 21; Da. 6:6-7; 11:21, 32, 34; Mt. 22:16; Ac. 12:22. God’s judgment of
flattery: Job 17:5; 32:21-22; Ps. 12:2-3. Flattery practiced by false teachers: Ro.
16:17, 18; Ga. 4:17; 2 Pe. 2:1-3. [See Beguile, Cunning, Cunning Craftiness,
Deceit, Dissemble, Dissimulation, Doubletongued, Entice, False Teaching, Feign,
Flattering Titles, Hypocrisy, Sleight, Subtil, Unfeigned, Winketh.]
FLATTERING TITLES. Exalting titles (Job 32:21). Examples of flattering
titles in the religious realm are Father, Scholar, Most Reverend, Pope, His
Holiness, Archbishop, Cardinal, etc. [See Father, Flattery, Reverend.]
FLAX. A plant used to make cloth and oil (Ex. 9:31).
FLEE. To run with rapidity, as from danger; to attempt to escape; to hasten from
danger or expected evil (Webster). There are three things the Christian is told to
flee: (1) Fornication (1 Co. 6:18), (2) idolatry (2 Co. 10:14), and (3) the love of
money (1 Ti. 6:10).
FLESH. This word is used in four ways in the N.T.: (1) The body of man and
animal (Lk. 24:39; 1 Co. 15:39). (2) A reference to man in general (Mt. 24:22; 1
Co. 1:29). (3) The weakness of man’s nature (Mt. 26:41). (4) The fallen, sinful
nature of man (Ga. 5:17-24; Col. 2:11). “In its doctrinal signification, as
employed by Paul in his epistles to the Romans and Galatians, it applies to that
principle of life in man which is alienated from God, incurable and unmendably
bad. The flesh and Spirit are repeatedly contrasted by the Apostle in their
character, tendencies, and results. The flesh and its works, and the Spirit and its
fruits, are eternally opposed (Joh. 3:6; Ga. 5:19-24)” (Handbook). [See Carnal,
Natural, Sanctification, Sin, Worldly.]
FLESH-HOOK. An instrument for handling pieces of meat (Ex. 27:3; 38:3; 1

Ch. 28:17; 1 Sa. 2:13-14).
FLOOD - NOAH’S. The Flood that God sent as judgment upon the world in the
days of Noah (Ge. 6-9). The Flood was worldwide (Ge. 6:17; 7:4; 7:19-24; Ps.
104:6, 9; 2 Pe. 3:5-6). The Size of the Ark. (1) Its size (Ge. 6:15)—450 feet (137
meters) long by 75 feet (23 meters) high. (2) Its capacity—90,000,000 pounds
(41,000,000 kilograms). The Ark could carry more tonnage than 520 freight train
cars, stretching about four miles long. The Typology of the Ark. Noah’s Ark is a
picture of Christ and Salvation. (1) The Ark was planned by God, not man.
Compare 2 Ti. 1:9. (2) There was only one Ark, as there is only one Savior.
Compare Ac. 4:12; 1 Ti. 2:5. (3) There was only one door. Compare Joh. 14:6. (4)
It was built by Noah, whose name means “rest.” He is a picture of Christ, the
believer’s Rest. Compare Mt. 11:28-30; He. 4:9-11. (5) It was built by one man.
Compare He. 1:3. (6) It was sufficient and complete. Compare He. 9:12. (7) It
was offered to all men. Compare 2 Pe. 2:5; 1 Ti. 2:4. (8) It was needed by all
men. Compare Ro. 3:23; 6:23. (9) It saved both man and creation. Compare Ro.
8:18-25. (10) It required faith to enter. Compare He. 11:7; Joh. 3:16. (11) God
patiently waited. Compare 1 Pe. 3:20; 2 Pe. 3:9. (12) The offer of safety had to be
heeded while there was opportunity. Compare Ge. 7:11-13; 2 Co. 6:2; 2 Th.
2:10-14. (13) The Ark was secured by God. Compare Ge. 7:16; Joh. 10:27-29; 1
Joh. 5:11-13. The Flood as a Picture of the Last Days. (1) There was great evil
and ignorance of God (Mt. 24:37-39). (2) There was scoffing (2 Pe. 3:3-9). (3)
There was a catching away—Enoch was taken before the Flood (Ge. 5:24; 1 Th.
4:13-18; 5:3-9; Re. 3:10). (4) The Flood came upon the unbelieving world
unexpectedly (Mt. 24:38-39).
FLOTES. Rafts (2 Ch. 2:16).
FLOURISH. To blossom; prosper (Ps. 72:7; 92:12).
FLOWER. To be in the prime and spring of life; to flourish; to be youthful,
fresh, and vigorous (Webster) (1 Sa. 2:33; 1 Co. 7:36). 1 Co. 7:36 refers to a
young woman who is past the marriageable age and remains unmarried—
referring to a daughter, or ward, or any unmarried female committed to a man’s
care.
FLOWERS. Menstrual discharges (Le. 15:24, 33).
FLUX. Dysentery (Ac. 28:8).
FODDER. Provender; feed (Job 6:5).
FOLDEN. Folded (Na. 1:10).
FOOL. The Bible defines the fool as one who (1) says there is no God (Ps. 14:1;
53:1), (2) despises wisdom and instruction (Pr. 1:7), (3) utters slanders (Pr.
10:18), (4) despises his father’s instruction (Pr. 15:5), (5) does not respond to
discipline (Pr. 17:10), (6) has perverse lips (Pr. 19:1), (7) returns to his folly (Pr.
26:11), (8) trusts in his own heart (Pr. 28:26), (9) is full of words (Ec. 5:3; 10:14),
(10) speaks foolishly (Pr. 15:2), (11) mocks at sin (Pr. 14:9). Jesus’ warning about
calling someone a fool (Mt. 5:21-24). It is not the use of the word “fool” itself
that is forbidden here, but the use of the word “fool” as an angry, hateful slander.
Christ Himself called men fools on occasion; He publicly called the Pharisees
fools (Mt. 23:17, 19; Lk. 11:40); and He called the disciples fools when they did
not believe His resurrection (Lk. 24:25). God calls men fools when they act
foolishly and wickedly (Ps. 14:1; 53:1; Lk. 12:20). The Apostle called certain
ones fools who were questioning the bodily resurrection (1 Co. 15:36). The
context of the admonition in Mt. 5:21-24 gives the proper meaning. Christ is
addressing the issue of murder and is showing that the root of the problem is the
heart, that it is really a matter of hatred and strife between men. It is this problem
that He is admonishing, not the general use of the term “fool.” The following
verse confirms this when He speaks of the importance of reconciliation (Mt.
5:23).
FOOLISH QUESTIONS. The Bible warns about “foolish questions” (2 Ti. 2:23;
Tit. 3:9). The Bible also says proper questions should be patiently answered from
God’s Word (2 Ti. 2:24-26). How can we know if a question is foolish? Following
are some characteristics of the foolish question: (1) A foolish question is a
question which produces strife (2 Ti. 2:23; Tit. 3:9). When someone is not sincere
and isn’t interested in listening to the truth but only wants to argue against the
Word of God, the believer is to turn away. (2) A foolish question is a question that
is connected with heresy (Tit. 3:9-11). A heretic is someone who is self-willed and
who rejects sound doctrine in favor of false teaching. The heretic asks questions
to produce doubt about the truth in an attempt to replace it with error. Such
questions should not be entertained. It is good to ask sincere questions in order to
understand the truth, but it is evil to ask questions that cast doubt on the Bible’s
sound doctrine. An example of how to deal with foolish questions is found in Lk.
20:1-8 and 20-26. Here the Lord Jesus Christ is confronted with the foolish
questions of the Pharisees. In His reply Christ fulfilled the wisdom of Pr. 26:4-5.
A fool is not to be answered in like manner to his foolishness, but according as
his foolishness deserves. Jesus did this with the Pharisees. He did not argue with
them, nor did He waste time giving detailed replies to their insincere questions.
He answered with statements that got to the heart of the matter and that shut their
mouths! Compare Tit. 1:11.
FOOLISH TALKING. Speech that is immoral, unclean, unwholesome, or in any
way improper for the Christian (Ep. 5:4). It is listed in the context of “filthiness”
and “jesting” and is defined as that which is “not convenient. [See Curse, Evil
Speaking, Jesting, Filthy Communication.]
FOOTMEN. Footsoldier; infantryman (Nu. 11:21; Je. 12:5). [See Military.]
FOOTSTOOL. Something upon which to rest the feet (2 Ch. 9:18; Ja. 2:3). The
earth is called God’s footstool (Isa. 66:1; Mt. 5:35). Footstool is also used to
describe the subjection of enemies (Ps. 110:1; Mt. 22:44; Ac. 2:35; He. 1:13).
FOOT WASHING. See John 13:1-20. Some churches require footwashing as an
ordinance like baptism and the Lord’s Supper, but there is no example in the New
Testament of any church keeping such a practice. Jesus was teaching the
difference between salvation and fellowship. In John 13:10-11, He uses two
different Greek words for washing. The first is “louo,” which refers to a full bath.
The second word is “nipto,” which means to wash part of the body. Louo refers to
the bath of salvation, which happens one time when the believer is born again
(He. 10:14), and nipto refers to the cleansing from daily sin that happens
continually (1 John 1:7-9).
FORBEAR. To be indulgent to, or patient with. The exercise of patience;
longsuffering; indulgence towards those who injure us; lenity; delay of
resentment or punishment; the act of avoiding, shunning or omitting; either the
cessation or intermission of an act commenced, or a withholding from beginning
an act (Webster) (Ex. 23:5; Pr. 25:15; Je. 20:9; Ro. 2:4; 3:25; Ep. 4:2; 6:9; Col.
3:13). In commenting on the Greek word “anoche,” which is translated
“forbearance” in Ro. 2:4 and 3:25, W.E. Vine says: “A delay of punishment, in
both places of God’s ‘forbearance’ with men; in the latter passage (Ro. 3:25) His
‘forbearance’ is the ground, not of His forgiveness, but of His pretermission of
sins, His withholding punishment. In 2:4 it represents a suspense of wrath which
must eventually be exercised unless the sinner accepts God’s conditions; in 3:25 it
is connected with the passing over of sins in times past, previous to the atoning
work of Christ.” [See Patience, Repentance.]
FOR ALL. Although; notwithstanding (Joh. 21:11).
FOR BECAUSE. A redundant expression in which the two words are equivalent
in meaning; the combination of the two being employed to make the whole more
forcible (The Bible Word-Book) (Ge. 22:16; Jud. 6:22).
FOR THAT. Because; inasmuch as (Ge. 41:32; 1 Ti. 1:12).
FOR TO. In order to (Ge. 31:18; Ex. 16:27).
FOR WHY. Why (Ge. 47:15).
FORBEAR. To be indulgent to, or patient with. The exercise of patience;
longsuffering; indulgence towards those who injure us; lenity; delay of
resentment or punishment; the act of avoiding, shunning or omitting; either the
cessation or intermission of an act commenced, or a withholding from beginning
an act (Webster) (Ex. 23:5; Pr. 25:15; Je. 20:9; Ro. 2:4; 3:25; Ep. 4:2; 6:9; Col.
3:13). In commenting on the Greek word “anoche,” which is translated
“forbearance” in Ro. 2:4 and 3:25, W.E. Vine says: “A delay of punishment, in
both places of God’s ‘forbearance’ with men; in the latter passage (Ro. 3:25) His
‘forbearance’ is the ground, not of His forgiveness, but of His pretermission of
sins, His withholding punishment. In 2:4 it represents a suspense of wrath which
must eventually be exercised unless the sinner accepts God’s conditions; in 3:25 it
is connected with the passing over of sins in times past, previous to the atoning
work of Christ.” [See Patience, Repentance.]
FORCE. (1) Compel; constrain; rob; spoil; catch; take away (Ge. 31:31; De.
22:25; 1 Sa. 2:16; Joh. 6:15; Ac. 23:10). (2) Physical vigor; strength; power;
ability (De. 34:7; Job 30:18; 40:16). (3) In effect; effective (He. 9:17).
FORCES. (1) Military might; strength or power for war; army; troops; armament
(2 Ch. 17:2; Je. 40:7; Da. 11:10, 38). (2) Wealth; possessions (Isa. 60:5). [See
Military.]
FORECAST. To devise beforehand; to plot; to contrive (Da. 9:24, 25).
FOREKNOW. God knows events before they occur; He knows the character and
choices of men before they are born (Ac. 2:23; Ro. 8:29; 11:2; 1 Pe. 1:2).
FOREORDAIN. God’s prior knowledge of and bringing to pass of events
according to His will (1 Pe. 1:20).
FORERUNNER. One who precedes; a messenger sent in advance (He. 6:20).
FORESHIP. The bow of a ship (Ac. 27:30).
FORESKIN. The male foreskin that is cut off in circumcision (Ge. 17:11; Ex.
4:25). [See Circumcision.]
FORETELL. To tell beforehand (2 Co. 13:2).
FOREVER. Never ending, eternal. The Greek phrase translated “forever” is
aionas ton aionon, which could be rendered “for the ages of ages.” Aion is the
Greek word translated “ages” (Ep. 2:7; Col. 1:16) and “world” (Mt. 12:32; 13:39;
24:3; 1 Co. 10:11; 2 Ti. 4:10; He. 9:26). It refers to the periods of time during
which God works out His great eternal plans. This Greek phrase is also translated
“eternal” (Joh. 3:15, 16; Ro. 16:26; 2 Co. 4:17) and “world without end” (Ep.
3:21). [See Age, Day, Eternal, Eternal Security, Hell, Judgment, Times, World.]
FORGAT. The old form of the past tense of forget (Ge. 40:23; Isa. 106:21).
FORGIVE. God can forgive man’s sins only because Jesus has paid the penalty
for them (Ep. 1:7; 4:32; Ac. 13:38). Forgiveness of sins is part of the blessings
Christians receive from God in Christ (Ac. 26:18). Christians have been forgiven
of all sins (Ps. 103:3; 130:4; Je. 31:34; 36:3; Ac. 5:31; 13:38; 26:18; Ro. 4:7; Ep.
1:7; Col. 1:14; 2:13; 1 Joh. 2:12), and we are to forgive others (Lk. 6:37; 2 Co.
2:7, 10; Ep. 4:32; Co. 3:13). [See Gospel, Grace, Justification, Mercy, Purge.]
FORMER. (1) Past; of old time (Ge. 40:13; Nu. 21:26; De. 24:4; Isa. 41:22;
42:9; 43:18; He. 10:32; Re. 21:4). (2) Author; maker (Je. 10:16; 51:19).
FORNICATION. All forms of immoral activity outside of holy marriage (1 Co.
7:2; 1 Th. 4:3-7). Fornication encompasses adultery, homosexuality, incest, rape,
bestiality, pornography, and other such things. The Greek word translated
fornication is porneia, from which the English word “pornographic” is derived.
The Bible uses this term as a general description for immorality (Mt. 5:32; 15:19;
19:9; Ac. 15:20, 29; 21:15; Ro. 1:29; 1 Co. 5:1; 6:18; 7:2; 2 Co. 12:21; Ga. 5:19;
Ep. 5:3; Co. 3:5; 1 Th. 4:3; Re. 9:21). Like adultery, fornication is also used in a
spiritual sense to describe turning from God to serve false gods (Eze. 16:29-34;
Re. 2:21; 14:8; 17:2, 4; 18:3; 19:2). [See Adultery, Concupiscence, Divorce,
Idolatry, Inordinate Affection, Lascivious, Lust, Modesty, Nakedness, Sodomy,
Whore, Whoremonger.]
FORSOMUCH AS. Because; forasmuch as (Lk. 19:9).
FORSWEAR. To swear against or falsely (Mt. 5:33).
FORTH OF. Out of; out from (Ge. 8:16; Am. 7:17).
FORWARD. (1) From then onward (1 Sa. 10:3). (2) To the front (Eze. 10:22). (3)
To desire; to hasten; to be earnest (2 Co. 8:8, 10, 17; Ga. 2:10).
FOUL. (1) Evil spirit (Mk. 9:25; Re. 18:2). (2) To trample; to pollute and spoil
(Eze. 32:2; 34:19). (3) Bad weather (Mt. 16:3). [See Devils.]
FOUNDER. Refiner (Ju. 17:4; Je. 6:29).
FOURTH WATCH. See Watch.
FOWLER. A bird catcher (Ps. 91:3; Pr. 6:5; Hos. 9:8).
FOX. A quick, sly animal of the dog family (Ne. 4:3; Eze. 13:4). Jesus called
Herod a fox because of his craftiness (Lk. 13:32).
FRAME. (1) To form; to fabricate by orderly construction and union of various
parts; to adjust; to make; to compose (Webster) (Ps. 50:19; 94:20; Isa. 29:16; Je.
18:11; Ep. 2:21; He. 11:3). (2) To form a word; to pronounce a word (Jud. 12:6).
(3) Man’s weak condition in his present fallen state (Ps. 103:14).
FRANKINCENSE. A fragrant resin obtained from certain trees (Isa. 60:6; Je.
6:20). In the O.T. sacrifices, frankincense represents complete devotion to God. In
the meal offerings, all of the frankincense was burnt for God in the fire; none was
left for the offerer or the priest (Le. 2:16). This represents Christ’s total devotion
to God the Father. This meaning is also seen in Le. 24:7. The frankincense placed
upon the twelve loaves of bread in the tabernacle as an “offering” to God. This
represents the Son of God as the Bread of Life who is both the delight of God the
Father and salvation for men..
FRANKLY. Freely (Lk. 7:42).
FREE. Without price; unmerited; gratuitous; unearned and undeserved. Salvation
is a free gift of God’s grace because of the blood atonement of Jesus Christ (Ro.
3:24; 5:15, 16; Re. 21:6; 22:17). [See Eternal Security, Gospel, Grace, Hope,
Justification.]
FREELY. Liberally; gratuitously; without charge (Ge. 2:16; 1 Sa. 14:30; Ps.
54:6; Hos. 14:4; Mt. 10:8; Ro. 3:24; 8:32; 1 Co. 2:12; 2 Co. 11:7; Re. 21:6;
22:17). [See Eternal Security, Gospel, Grace, Hope, Justification.]
FREEMAN. A slave who has obtained freedom (1 Co. 7:22).
FRET. To worry (1 Sa. 1:6; Ps. 37:1, 7, 8; Pr. 19:3; 24:19).
FRIEND. A man that hath friends must show himself friendly (Pr. 18:24). A
friend loveth at all times (Pr. 17:17). Faithful are the wounds of a friend (Pr.
27:6). Do not forsake your friends, nor your father’s friends (Pr. 27:10). A friend
should show pity (Job 6:14). Two are better than one (Ec. 4:9-12). Friends must
be agreed (Am. 3:3). Don’t weary your friends (Pr. 25:17; 27:14). Do not be
surety for your friend (Pr. 6:1-3; 17:18). Wealth makes many friends (Pr. 19:4, 6).
The poor don’t have many friends (Pr. 14:20). Gossip can separate even the
chiefest of friends (Pr. 16:28; 17:9). [See Gossip.] The sweetness of a friend’s
hearty counsel rejoices the heart (Pr. 27:9). God’s saints will be betrayed even by
their friends in the last days (Lk. 21:16). Examples of Good Friends: Jesus Christ;
He is the friend that sticketh closer than a brother (Pr. 18:24), and He is a friend
of sinners (Mt. 11:19); Abraham, the friend of God (2 Ch. 20:7; Isa. 41:8);
Jonathan, David’s friend (1 Sa. 20:30-33; 23:16-17; 2 Sa. 1:26); Hushai who
stood with David (2 Sa. 15:31-37; 16:15-23); Cornelius who called his friends
together to hear the Gospel (Ac. 10:24). God’s people are to love their enemies,
and not just their friends (Mt. 5:43, 44). Examples of the Wrong Kind of Friends:
Job’s friends (Job 2:11; 16:20; 19:19); Amnon’s friend Jonadab (2 Sa. 13:3);
Jesus’ friends (Ze. 13:6; Mt. 26:47-50); the wicked (Pr. 21:10); the angry man (Pr.
22:24, 25).
FRIENDLY. Kind; sociable; gracious (Jud. 19:3; Ru. 2:13; Pr. 18:24).
FRO. Back and forth (Ge. 8:7).
FROM THY HAND. From you (Ge. 4:11).
FRONTLET. Something bound on the forehead. God commanded the Israelites
to make His Word so prominent in their hearts and lives that it would be like
frontlets (De. 6:8; 11:18-20). But after the Babylonian Captivity, the Jewish
leaders turned this into a vain tradition. They invented the phylactery. [See
Phylactery.]
FROWARD. Perverse; wicked (De. 32:20; Pr. 2:12, 14, 15; 3:32; 4:24; 16:28, 30;
17:20; Isa.. 57:17; 1 Pe. 2:18). The Hebrew and the Greek terms translated
“froward” refer to crookedness and distortion. The Hebrew term, ikkashe, is also
translated “crooked” (Pr. 2:15) and “perverse” (Pr. 19:1). The Greek term, skolios,
is also translated “crooked” (Lk. 3:5) and “untoward” (Ac. 2:40). This term
describes evil in general, but also emphasizes the fact that the wicked (1) are
crooked in their dealings, and (2) have distorted the good ways of God. [See Sin.]
FUGITIVE. A deserter; runaway; vagabond; wanderer (Ge. 4:12; Jud. 12:4; 2 Ki.
25:11).
FULL. (1) To be filled with; replete; having within its limits all that it can
contain; at capacity; saturated (Ge. 15:16; 25:8; Ex. 8:21). (2) Completed (Ge.
41:1; Le. 25:9). (3) Fully (Joh. 7:8).
FULLER. One who cleans garments (Mk. 9:3).
FURBISH. To polish (Eze. 21:9; Je. 46:4).
FURLONG [See Weights and Measures.]
FURNITURE. (Ge. 34:17, 19). Denotes a large round pannier, placed one on
each side of a camel, for a person, especially women, to ride in. It is a hamper,
like a cradle, having a back, head, and sides, like a great chair. Moryson describes
them as “two long chairs like cradles, covered with red cloth, to hang on the two
sides of the camel” (Treasury). [See Camel.]
FURROW. To make long narrow channels or grooves; to plow (Ps. 129:3).
-G-
GABRIEL (God is mighty). An angel mentioned four times in the Bible (Da.
8:16; 9:21; Lk. 1:11-20, 26-38).
GAD (good fortune). Jacob’s seventh son (Ge. 30:9-11; 46:16; 49:19). His
children form the tribe of Gad, one of the twelve tribes of Israel (Nu. 1:24-25;
26:18; De. 33:20; Jos. 4:12; 13:24-28; 18:7; 20:8; 21:7, 38; 22:9-34; 1 Sa. 13:7; 1
Ch. 2:2; 5:11; 6:63, 80; Eze. 48:27-34; Re. 7:5).
GADARENES (people of Gadara). Mk. 5:1; Lk. 8:26, 37.
GADDEST. To walk about; to rove or ramble idly or without any fixed purpose
(Je. 2:36).
GADDIEL (Gad is fortune bringer). Nu. 13:10.
GAIN THIS HARM. To escape or avoid danger (Ac. 26:21).
GAINSAY. To refuse; resist; contradict; oppose; deny (Lk. 21:15; Ac. 10:29; Ro.
10:21; Tit. 1:9; Jude 11).
GALATIA. A Roman province in western Asia which today is known as the
country of Turkey. Many churches were established in this area in the first
century (1 Co. 16:1; Ga. 1:2; 2 Ti. 4:10; 1 Pe. 1:1).
GALBANUM. A resin used to increase the fragrance in incense (Ex. 30:34).
GALILEE, SEA OF. A lake in northern Israel. It is also called (1) the Sea of
Gennesaret (Lk. 5:1), so named because of the plain of Gennesaret located
northwest of the lake (Mt. 14:34); (2) the Sea of Chinnereth (Nu. 34:11; De. 3:17;
Jos. 13:27), meaning harp-shaped and describing the shape of the lake; (3)
Chinneroth (Jos. 12:3; 1 Ki. 15:20), so named because of a town by this name on
its shore (Jos. 19:35); (4) the Sea of Tiberias, so named after the Roman city on
the western shore (Joh. 6:1; 21:1). Many events of Jesus’ life were associated
with this lake (Mt. 4:18; 15:29; 17:22; Joh. 6:1).
GALL. (1) A bitter poisonous herb which deadens pain (De. 29:18; Ps. 69:21;
Mt. 27:34). The Lord Jesus Christ refused the gall which was offered to Him on
the cross. He drank the full cup of God’s wrath for sin and refused to mollify the
experience (Mt. 26:39, 42; 27:34). (2) Bitter experiences and judgment (Je. 8:14;
9:15; 23:15; La. 3:5; Am. 6:12). (3) A bitter attitude (Ac. 8:23).
GALLANT. Powerful; mighty (Isa. 33:21).
GALLERY. A covered part of a building used as a place for walking (Eze.
41:15).
GALLEY. A ship powered by oars (Isa. 33:21).
GALLOWS. The wooden frame on which persons are hanged (Es. 5:14; 6:4;
7:9-10; 8:7; 9:13, 25).
GAMALIEL (God is recompenser). Nu. 1:10; Ac. 5:34-39. Gamaliel’s advice
was wrong. Many works have prospered in this present world even though they
were not of God.
GAMMADIM. Hired soldiers; mercenaries (Smith) (Eze. 27:11).
GAPE. To open the mouth in wonder or surprise; to open the mouth with a desire
to injure or devour (Job 16:10; Ps. 22:13).
GARDEN. (1) The garden of Eden (Ge. 2:8-16; 3:1-24; 13:10; Eze. 36:35; Joel
2:3). (2) The delights of love (Song 4:12-16; 5:1; 6:2). (3) The garden of God
(Isa. 51:3; Eze. 28:13; 31:8; 31:9). (4) The garden of Gethsemane where Jesus
prayed before the crucifixion (Mt. 26:36; Mk. 14:32; Joh. 18:1, 26). (5) The
garden where Jesus was buried (Joh. 19:41).
GARNER. A place for storing grain or valuables (Ps. 144:13; Joel 1:17; Mt.
3:12).
GARNISH. To overlay; to adorn; to set in order (2 Ch. 3:6; Job 26:13; Mt. 12:44;
23:29; Re. 21:19).
GARRISON. A fortified post or camp (1 Sa. 10:5; 13:3; 14:1, 6; 2 Sa. 8:6, 14).
GATE, IN THE. The phrase “in the gate” refers to the place of judgment and
business, which in ancient times was conducted in open spaces near the city gates
or in rooms in the gates (Ge. 19:1; De. 22:15; Ru. 4:11; 1 Sa. 9:18; 2 Sa. 19:8; 2
Ki. 7:1; Ps. 69:12; Pr. 22:22; 24:7; 31:23; Da. 2:49; Am. 5:15).
GAZINGSTOCK. To be mocked; ridiculed; a spectacle (Na. 3:6; He. 10:33).
GEDEON. The Greek form of Gideon (He. 11:32). [See Gideon.]
GEHENNA. A Greek word translated “hell” nine times in the N.T. (Mt. 5:29, 30;
10:28; 23:15, 33; Mk. 9:43, 45; Lk. 12:5). It is translated “hell fire” three times
(Mt. 5:22; 18:9; Mk. 9:47). At one time the word probably referred to the Valley
of Hinnom in Jerusalem, a valley used for idolatry in O.T. times (2 Ki. 21:6; 2
Ch. 28:3; 33:6; Je. 7:31, 32; 19:1-6; 32:35). [See Death, Hell, Hades, Sheol.]
GENDER. To produce; to beget (Le. 19:19; Job 21:10; 38:29; Ga. 4:24; 2 Ti.
2:23).
GENEALOGY. Lineage, family, seed, ancestors (1 Ch. 4:33; 5:1, 17; Ezr. 8:3;
Ne. 7:5; 1 Ti. 1:4; Tit. 3:9). The main use of the Bible’s genealogies is to trace the
lineage of Jesus Christ from Adam the first man, to prove that He is a man and is
thus qualified to be man’s Redeemer, (Lk. 3:33-38), and to trace His lineage from
Abraham and David to show that He is the Messiah who inherits God’s covenants
and who will establish God’s eternal kingdom (Mt. 1:1-17). This is the purpose of
the genealogies in Genesis 5; Genesis 10-11; 1 Chronicles 1-8. Christ’s genealogy
is traced from Adam to Seth (Ge. 5:3), to Noah (Ge. 5:3-29), to Shem (Ge. 11:10),
to Abraham (Ge. 11:10-26), to Isaac (Ge. 21:1-5), to Jacob (Ge. 27:22-29), to
Judah (Ge. 49:8-10), to David (2 Sa. 7:12-17). The apostles warned against
“endless genealogies” (1 Ti. 1:4; Tit. 3:9). This refers to various types of false
teaching associated with Jewish fables and pagan philosophy, such as Gnosticism.
A modern example is Mormon genealogies. (1) Endless genealogies are
connected with fables instead of solid Bible truth (1 Ti. 1:4). (2) They “minister
questions” rather than godly edifying and faith (1 Ti. 1:4). (3) They are connected
with foolish questions and strife (Tit. 3:9).
GENERATION. (1) A line of ancestors. See Genealogy. (2) The people living in
the same time period (De. 32:5, 20; Mt. 24:34; Lk. 21:32). (3) Offspring or
likeness (Mt. 3:7; 1 Pe. 2:9).
GENESIS. The book of beginnings. The first book of the Bible records the
beginning of the earth and the universe, man, marriage, sin, judgment, religion,
Israel and God’s promise of salvation in Jesus Christ.
GENNESARET. [See Sea of Galilee.]
GENTILE. All non-Jewish people (Lk. 2:32; Ro. 3:9, 29; 9:24; 1 Co. 10:32). The
Greek word translated Gentile (ethnos) is also translated “people” (Ac. 8:9),
“nation” (Re. 7:9; 11:18), and “heathen” (2 Co 11:26).
GENTLE. Mild; kind; tender; peaceable. Christ is gentle (2 Co. 10:1). Paul was
gentle (1 Th. 2:7). The fruit of the Spirit is gentle (Ga. 5:22). Heavenly wisdom is
gentle (Ja. 3:17). The Christian is to be gentle (Tit. 3:2). The preacher is to be
gentle (1 Th. 2:7). Unbelievers are to be dealt with in a gentle manner (2 Ti.
2:24). David said God’s gentleness made him great (2 Sa. 22:36; Ps. 18:35) [See
Jesus Christ, Humble, Love, Meek, Pride.]
GETHSEMANE (oil press). The garden where Jesus prayed prior to his arrest
(Mt. 26:36-56; Mk. 14:32-52). It was located on the Mount of Olives (Lk.
22:39-54).
GETTING. (1) Gain; winnings (Ge. 31:18; Pr. 4:7). (2) Obtaining (Pr. 21:6).
GIDEON (one who cuts trees). A judge of Israel who defeated Israel’s enemies
through God’s power with only a small number of men (Ju. 6-9; He. 11:32). He
was given the names Jerubbaal (Baal strives) because he overthrew Baal’s altar
(Ju. 6:32). He is called Jerubbesheth (the idol strives) in 2 Sa. 11:21.
GIFT. (1) A present; anything given or bestowed; anything, the property of which
is voluntarily transferred by one person to another without compensation; a
donation (Webster) (Ge. 34:12; Nu. 8:19; Mt. 7:11; 2 Co. 8:4; Re. 11:10). (2) A
bribe (Ex. 23:8; De. 16:19; 2 Ch. 19:7; Pr. 17:8; 29:4). [See Bribe.] (3) The gift of
salvation in Jesus Christ (Joh. 4:10; Ac. 8:20; Ro. 5:15-18; 6:23; 2 Co. 9:15; Ep.
2:8; 3:7). [See Grace.] (4) Spiritual gifts given to the believer (Ro. 1:11; 1 Co.
1:7; 1 Ti. 4:14; 2 Ti. 1:6; 1 Pe. 4:10).
GILEAD (strong, rocky). A territory east of the Jordan River and southeast of the
Sea of Galilee. It was occupied by the tribes of Reuben, Gad, and Manasseh until
the area was conquered by the Assyrians. Ge. 37:25; Nu. 32:1; De. 2:36; 3:10;
34:1; Jos. 12:2; 13:11; 17:1-6; Ju. 5:17; 10:8; 1 Sa. 13:7; 2 Sa. 2:9; 17:26; 24:6; 1
Ki. 4:13; 17:1; 22:3; 2 Ki. 10:33; 1 Ch. 2:22; 5:9-16; Ps. 60:7; 108:8; Song 6:5;
Je. 8:22; 22:6; 46:11; 50:19; Eze. 47:18; Ho. 6:8; 12:11; Am. 1:3, 13; Ob. 19; Mi.
7:14; Ze. 10:10.
GILGAL (roll away). Gilgal denotes a new beginning after one’s sins are rolled
away by Christ. Israel crossing the Jordan typified the new birth (Jos. 3:13-17).
The stones left in the water typified sin covered (Jos. 4:5-9). The stones carried
out of the river and placed on the shore of the promised land typified resurrection
to newness of life in Christ (Jos. 4:20). Baptism signifies the same thing.
GIN. A trap used to catch animals and birds (Job 18:9; Ps. 140:5; Isa. 8:14; Amos
3:5).
GIRDLE. A belt (2 Ki. 1:8; Job 12:18; Ps. 109:19; Je. 13:1-11; Mt. 3:4; Mk. 1:6;
Ac. 21:11; Re. 1:13). A girdle was worn as part of military equipment (1 Sa. 18:4;
2 Sa. 20:8; Isa. 5:27). From it the sword was suspended. A girdle was also worn
by the O.T. priest (Ex. 28:4, 8, 27-39; 29:5; 39:5, 20-29; Le. 8:7; 16:4). The girdle
symbolized readiness to serve and pictures this quality in the Lord Jesus Christ
(Joh. 13:4). His earthly life was a continual service to God the Father and to
mankind. Believers, as a nation of priests, are to have this same attitude of ready
service (1 Pe. 2:9).
GITTITH (from Gath). This word is found in the title to Ps. 8, 81, and 84. It
refers to a type of harp.
GIVE DILIGENCE. Be diligent about this matter; be earnest; hasten; endeavor
(Lk. 12:58; 2 Pe. 1:10). [See Diligence.]
GIVE EAR. Give heed; listen; attend (Ex. 15:26; De. 1:45; 32:1; Ps. 5:1; 49:1;
Isa. 1:2).
GIVE PLACE. Give way; yield (Ga. 2:5; Ep. 4:27).
GLAD, GLADNESS. Pleased; cheerful. Gladness results from help received (1
Sa. 11:9). Gladness results from victories given by God over enemies (Es.
8:15-17; 9:17-19). Gladness is produced in parents by wise, obedient children (Pr.
10:1; 15:20; 23:25; 27:11). Gladness is associated with the blessings and
pleasures of life (Je. 20:15; 25:10; Ac. 14:17). Gladness is a product of
righteousness (Pr. 10:28; Ps. 45:7). Gladness is produced by a good word (Pr.
12:25). Gladness results from the salvation of a soul (Lk. 15:32). Gladness results
from being confident of God’s future rewards (Mt. 5:12). Gladness comes
through the resurrection of Jesus Christ (Joh. 20:20). The gospel must be received
gladly (Ac. 2:41; 13:48). Gladness is a product of a Spirit-filled Christian life
(Ac. 2:46). Gladness is produced in church leaders by obedient Christians (Ac.
11:23). The gospel is glad tidings (Lk. 1:19; 8:1; Ac. 13:32; Ro. 10:15). Trials,
sufferings, and difficulties are to be endured gladly, with faith in God (2 Co.
12:9). Jesus Christ is anointed with the oil of gladness (Ps. 45:7; He. 1:9). Many
references to “gladness” point to the coming of Christ and the establishment of
His kingdom (Ps. 14:7; 45:15; 46:4; 48:11; 53:6; 64:10; 67:4; 96:11; 97:1; 97:8;
100:2; Isa. 25:9; 30:29; 35:1; 51:3, 11; 65:18; 66:10; Je. 31:7; 33;11; Joel 2:21,
23; Zep. 3:14; Ze. 8:19; 10:7; 1 Pe. 4:13; Re. 19:7). [See Cheer, Cheerful,
Comfort, Delight, Gospel, Happy, Hope, Joy, Laughter, Merry, Mirth, Rejoice.]
GLASS. (1) Looking glass; mirror (Job 37:18; 2 Co. 3:18; Ja. 1:23). (2)
Transparent or opaque glass (1 Co. 13:12; Re. 21:18, 21). [See Cosmetics.]
GLEAN. The Hebrew custom of allowing the poor to follow the reapers and
gather the grain that was left behind or the grapes which remained after the
vintage (Ju. 8:2; Ruth 2:2, 16; Isa. 17:6) (Compact).
GLEDE. A vulture (De. 14:13).
GLISTER. Flashing like lightning (Lk. 9:29).
GLORY. Glory is used in at least seven ways in the King James Bible: (1) Glory
refers to praise (Lk. 2:14; 17:18; Ac. 12:23; 1 Co. 2:7; 10:31; Ep. 1:6). The Greek
Doxa is translated “honor” (Joh. 5:44; 8:54) and “praise” (Joh. 9:24; 12:43). (2)
Glory refers to God’s holiness, the moral perfection of His character (Joh. 1:14;
Ro. 1:23; 3:23). (3) Glory refers to the splendor and wealth and pageantry of a
great king (Mt. 6:29; 19:28; 25:31; Joh. 12:41; 17:5, 22, 24; Ro. 9:23; Col. 3:4).
The “glory of Solomon” (Mt. 6:29) was so magnificent that the queen of Sheba
was left breathless at its sight (1 Ki. 10:4-5), and she was the queen of a very
wealthy kingdom and accustomed to royal splendor. How much more glorious
will be the kingdom of the One who is greater than Solomon! (4) Glory refers to
the brilliant light which surrounds the presence of God (Ex. 16:10; 40:34, 35; Le.
9:6, 23; Nu. 14:10; Job 40:10; 1 Ki. 8:11; 2 Ch. 7:1-3; Eze. 1:26-28; 10:4; Mt.
17:2; Mk. 13:26; Lu. 2:9; Re. 1:16; 4:2-5; 21:11, 23). (5) Glory refers to beauty
(Isa. 28:1; 63:1). (6) Glory refers to boasting (1 Co. 1:29, 31; 3:21; 4:7; 5:6; 2 Co.
5:12; Ga. 6:13). (7) Glory refers to a witness, an evidence (2 Co. 8:23). Faithful
messengers of the churches are “the glory of Christ,” meaning they witness to His
love and grace, they are testimonies of His gracious character in redemption and
sanctification. (8) Glory refers to power (Mr. 13:26; Ro. 6:4). (9) Glory refers to
blessing (2 Co. 4:17) (9) Glory refers to authority (Jude 1:8). Christ’s glory (1 Pe.
1:11) refers to His position and authority and honor as King of kings, the beauty
and wealth of His kingdom, the glory of His resurrection body, His perfect
righteousness, and His eternal power. When the Bible says believers will be with
Christ in glory (Col. 3:4), it refers to sharing in the splendor, wealth, divine light,
beauty, power, and righteousness of Christ’s kingdom. [See Heaven, Kingdom of
God, Majesty, Millennium.]
GLUTTONOUS. One who lives for fleshly pleasures; excessive eating and
drinking (Mt. 11:19). Jesus was falsely charged with this.
GNASH. To bite and gnaw; referring to deep anger, hatred, or pain (Job 16:9; Ps.
35:16; 37:12; Ac. 7:54). Most frequently used in reference to hell (Ps. 112:10; Mt.
8:12; 13:42; 22:13; 24:51; 25:30; Mk. 9:18; Lk. 13:28).
GO ASIDE. To swerve from the path of duty (Nu. 5:12).
GO BEYOND. To overreach (1 Th. 4:6).
GO TO. (1) A kind of interjection; come, let us do this; hearken; indeed (Ge.
11:3). (2) Go toward; travel; move (Ge. 13:9; 15:15; 24:56).
GOAD. A sharpened rod used for prodding cattle (Ju. 3:31; 1 Sa. 13:21). It is
used symbolically to refer to the challenge of instruction (Ec. 12:11).
GOBLET. A container (Song 7:2).
GOD. The Bible teaches that there is one God, and this one God is revealed in
three Persons: the Father, the Son (the Word), and the Holy Spirit.
Names for God
God. This is from the Hebrew word elohim (Ge. 1:1). It is a general term that
refers to God as all-powerful. “It is not a personal name of God, but it is God’s
official title--what He is, God!--Elohim! It is the title of God just as the word
‘pastor’ is the title of an office” (Cambron). Elohiym is used about 2,300 times in
the Bible, and it is used not only for God but also for false gods (Ex. 20:3; 23:24;
32:1). In some places, such as Leviticus 19:4 and Jeremiah 46:25 and Daniel 1:2,
elohiym refers both to false gods and to the true God in the same verse. Elohiym
is also used for man (Ex. 22:28; Psa. 82:6). Men are called “gods” in the sense
that they have been appointed to rule the earth and they hold positions of
authority (Psa. 82:6). The word elohiym is also translated “judges” (Ex. 22:9) and
“angels” (Psa. 8:5). The New Testament Greek word for God is theos (Mt. 4:10).
Like elohiym, it is a general term for God.
Lord. This is from the Hebrew adonai, adon (Ge. 15:2). “The primary meaning is
Master, and it is applied in the O.T. Scriptures both to God and to man. As
applied to man, the word adonai is used of two relationships: master and husband
(Ge. 24:9-10, 12; 18:12)” (Scofield). The N.T. Greek word for Lord, kurios,
corresponds to the Hebrew adonai. Kurios is used for Jehovah God. For example,
compare De. 6:5 with Mt. 22:37 and De. 6:16 with Mt. 4:7 and Ps. 18:23 with Mt.
21:42. The fact that kurios is also used 663 times for Jesus identifies Him as
Jehovah God of the O.T. (Mt. 12:8; Lk. 24:3, 34; Joh. 9:38). In John 20:28,
Thomas called Jesus “My Lord (kurios) and my God (theos).”
Jehovah (Ge. 2:4). Jehovah is the personal name by which God is revealed in the
Old Testament. In the King James Bible, Jehovah is usually translated LORD in
all caps and it appears more than 6,500 times. Jehovah is the self-existent, eternal,
self-revealing, promise-keeping God. Jehovah is both Saviour and Judge. He is
the covenant-keeping Redeemer to the believer as well as the holy God of
judgment to the unbeliever (De. 7:9-10). The greatness of Jehovah’s mercy and
salvation can only be understood in light of His terrible holiness (Le. 11:45;
19:1-2; Psa. 11:4-5; Isa. 6:3; Hag. 1:12-13). Jehovah is the lawgiver and the
punisher of lawbreakers (Ex. 20:1-18). Jehovah is the Redeemer who sought
Adam after the fall and clothed him in coats, which signified the salvation
provided by Jesus (Ge. 3:8-9, 21). The book of Psalms is a book of praise to
Jehovah God. Forty-one times the Psalmist says, “Praise the LORD” or “Praise ye
the LORD.” Jehovah is to be praised because of His goodness and mercy (Psa.
106:1; 103:8-14). Sixteen times we are told that Jehovah is good (1 Ch. 16:34; 2
Ch. 5:3; 7:3; Ezr. 3:11; Psa. 34:8; 100:5; 106:1; 107:1; 118:1, 29; 135:3; 136:1;
145:9; Je. 33:11; Lam. 3:25; Nah. 1:7). Jehovah’s mercies are great (1 Ch. 21:13),
manifold (Ne. 9:19), tender (Psa. 25:6), plentious (Psa. 86:15), multitudinous
(Psa. 5:7; 51:1; 69:16; 106:7, 45; Lam. 3:32), everlasting (Psa 100:5; 118:1, 2, 3,
4, 29; 136; 138:8). The believer is compassed with Jehovah’s mercy (Psa. 32:10).
His mercies are as high as the heaven is above the earth (Psa. 103:11). He is full
of compassion (Psa. 145:8). The reason that Jehovah can be merciful to sinners is
because He Himself has satisfied the requirements of His own holy law. Jehovah
is the God of the Passover (Ex. 12:1-7). Yea, Jehovah is the Passover Lamb. He is
the only Saviour (Isa. 43:11). He is “Jesus” (Mt. 1:21; Joh. 1:29). Jehovah is the
Father who sent the Son to be the Saviour of the world (1 Jo. 4:14).
The name Jehovah is used as a compound with other words to signify various
aspects of His character:
Jehovah-Jireh (Jehovah will provide). This is the name Abraham gave to an altar
after God had provided a sacrifice in the place of Isaac (Ge. 22:1-14). It reminds
us of God’s mercy in seeing man’s need of salvation and in providing His Son as
a ransom for sin (Joh. 3:16).
Jehovah-Nissi (Jehovah is my banner). This is the name Moses gave to an altar
after God defeated Israel’s enemy, Amalak, and promised to destroy him utterly
(Ex. 17:8-15). This name reminds us that God is powerful and faithful to defeat
the enemies of His people. God is the believer's victory over all enemies.
Jehovah-Shalom (Jehovah is peace). This is the name Gideon gave to an altar
after God had spoken to him (Jg. 6:21-24). It reminds us that God gives peace to
His people because of the blood of His Son, Jesus Christ (Joh. 14:27; 16:33; Ro.
5:1; Ep. 2:13-19; Col. 1:20). In the N.T. God is often called the God of peace (Ro.
15:13; 16:20; 2 Co. 13:11; Ph. 4:9; 1 Th. 5:23; 2 Th. 3:16; He. 13:20). Jesus
Christ is the Prince of Peace (Isa. 9:6). The Gospel of salvation through Jesus
Christ is the Gospel of peace (Ro. 10:15).
Jehovah-Tsidkenu (Jehovah is our righteousness). This is a name given
prophetically to the Lord Jesus Christ (Je. 23:6). It is another proof of Christ’s
Deity. The name is also applied prophetically to Jerusalem (Je. 33:15-16). After
the Lord Jesus returns and sets up His throne in Jerusalem, His city will be called
after His own name--the Lord our righteousness. Finally Jerusalem will be the
holy city that God has always intended.
Jehovah-Sabaoth (1 Samuel 1:3). “Sabaoth means simply host or hosts, but with
special reference to warfare or service. In use, the two ideas are united; Jehovah is
Lord of hosts. It is the name, therefore, of Jehovah in manifestation of power.
‘The Lord of Hosts, He is the King of glory’ (Ps. 24:10), and accordingly in O.T.
Scripture this name is revealed in the time of Israel's need. It is never found in the
Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms;
but Jeremiah, the prophet of approaching national judgment, uses the name about
80 times. Haggai in two chapters uses the name 14 times; Zechariah calls upon
the Lord of hosts about 50 times. In Malachi the name occurs about 25 times. In
the utmost extremity, the Psalmist twice comforts his heart with the assurance
‘the Lord of hosts is with us’ (Psa. 46:7, 11). The meanings and uses of this name
may be thus summarized: (1) The ‘hosts’ are heavenly. Primarily the angels are
meant, but the name gathers into itself the idea of all divine or heavenly power as
available for the need of God’s people (Ge. 32:1-2; Isa. 6:1-5; 1 Ki. 22:19; Lk.
2:13-15). (2) In use this is the distinctive name of Deity for Israel’s help and
comfort in the time of her division and failure (1 Ki. 18:15; 19:14; Isa. 1:9;
8:11-14; 9:13-19; 10:24-27; 31:4-5; Hag. 2:4; Mal. 3:16-17; Jas. 5:4)” (Scofield).
I Am That I Am (Ex. 3:14). This name emphasizes the fact that God is the self-
existing, eternal Creator. There “is no past or future with Him; He is the Eternal
Present” (Cambron). Because God is the self-existing One He can be trusted. God
revealed Himself by this name to Moses and Israel in the context of His promise
to redeem them from Israel. Moses asked God how he would convince the Jews
that he was sent by God and that God would fulfill His Word, and He replied,
“Thus shalt thou say unto the children of God, I AM hath sent me unto you.” By
using the title “I Am,” the Lord Jesus Christ was claiming to be God, and the
Jews understood this and tried to stone Him (Joh. 8:56-59). The “I am’s” of the
Gospel of John are claims to deity (“I am the bread of life” Joh. 6:35; “I am the
light of the world” Joh. 8:12; “I am the door” Joh. 10:9; “I am the good shepherd”
Joh. 10:14; “I am the resurrection and the life” Joh. 11:25; “I am the way, the
truth, and the life” Joh. 14:6; “I am the true vine” Joh. 15:1). When Jesus said “I
am,” His persecutors fell down (Joh. 18:6).
Almighty. God is called “Almighty” 57 times in Scripture, beginning with God’s

revelation to Abraham in Genesis 17:1. See also Ge. 28:3; 35:11; 43:14; 48:3;
49:25; Ex. 6:3; Job 31:35; 33:4; 34:12; 37:23; 40:2; Ps. 91:1; Isa. 13:6; Eze. 1:24;
10:5; Joe. 1:15; This is from the Hebrew word Shaddai, which means “to be
burly, i.e. (figuratively) powerful (passively, impregnable)” (Strong). “Almighty”
appears nine times in the New Testament, and it is translated from the Greek word
pantokrator, meaning the omnipotent, absolute Ruler. See 2 Co. 6:18; Re. 1:8;
4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22.
GOD FORBID. The term “God forbid,” used 15 times in the New Testament and
10 times in Romans (Lu. 20:16; Ro. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 1
Co. 6:15; Gal. 2:17; 3:21; 6:14). “God forbid” is the Greek me genoito, which is
the strong negative or denial of genomai, “to be, to come into existence.” It
literally means “it cannot be; it cannot be done; it cannot come into existence; it
cannot take place.” It expresses an emphatic denial, “let it never be! by no means!
absolutely not!” “It is an indignant denial, including pious horror, and hence is
equivalent to the English phrase ‘God forbid’” (Popular New Testament).
GODHEAD. Pertaining to Deity; divine nature or essence (Ac. 17:29; Ro. 1:20;
Col. 2:9).
GOD SPEED. An old English phrase for greeting (2 Joh. 10). The same Greek
word is translated “hail” (Mt. 26:49), “rejoice” (2 Joh. 4), “greeting” (Ac. 15:23;
Ja. 1:1), and “farewell” (2 Co. 13:11). The Apostle John (2 John 10) is saying that
Christians should not give false teachers hospitality or even a normal cheerful
greeting. [See Separation.]
GODLINESS. The qualities of God’s nature—holiness, love, compassion,
justice, etc (1 Ti. 2:2, 10; 4:7, 8; 6:3, 11; 2 Ti. 3:5; Tit. 1:1; 2 Pe. 1:3, 6-7; 3:11).
[See Holy, Righteousness, Sanctification.]
GODLY SORROW. This phrase in 2 Co. 7:10 speaks of true repentance as
contrasted with the “sorrow of the world.” Godly sorrow means to change one’s
mind toward God, to sorrow for the fact that one has sinned against God. It is the
product of the Word of God (2 Co. 7:8); it was the apostle’s inspired letter that
produced repentance in the believers at Corinth. Godly sorrow results in a change
in one’s actions (2 Co. 7:11). The sorrow of the world, on the other hand,
concerns itself with self. It is to be sorry about the trouble that one’s sins have
brought upon one’s self. Judas, who betrayed Christ, had the sorrow of the world,
and he hung himself (Mt. 27:3-4). [See Repentance.]
GOETH ABOUT. (1) Going around (Jos. 6:11). (2) Endeavor; seek (Ro. 10:3).
GOG (high). The Gog and Magog of Ezekiel 38-39 refer to a military alliance
that will attack Israel from the north in the latter days.
What is Gog and Magog? (1) The genealogy points to Russia. “Magog was the
second son of Japheth (Ge. 10:1-2), one of the three sons of Noah. Before the
dawn of secular history his descendants seem to have inhabited exclusively the
region of the Caucasus and of northern Armenia” (Louis Bauman, Russian Events
in the Light of Bible Prophecy, 1942, p. 23). (2) The name points to Russia.
Wilhelm Gesenius said in his Hebrew-English lexicon that Gog is “undoubtedly
the Russians.” He identified “Meshech” as Moscow, the capital of modern Russia,
and he identified “Tubal” as Tobolsk in eastern Russia. (3) The location points to
Russia. Ezekiel tells us exactly where this enemy of Israel lives—to the north
(Eze. 38:6, 15; 39:2). A quick reference to a modern map reveals only one great
military power to the north of Israel, and that is Russia. (4) The size of the army
points to Russia (Eze. 38:4, 9, 15). Israel has many enemies other than Russia—
especially the neighboring Arab nations, but no Arab enemy can field an army as
mighty as the one Ezekiel sees descending from the north. (5) The alliance points
to Russia (Eze. 38:4-6). Gog does not come against Israel alone, and these which
are associated with him point to Russia and its former communist satellites.
Persia is modern Iran. Ethiopia and Libya in Africa have close ties with Russia.
Gomer refers to Russia’s former East European satellites, particularly East
Germany, Hungary, Czechoslovakia, Romania, and Poland. Togarmah refers to
the former southern republics of the Soviet Union and to Turkey. (6) The
equipment points to Russia (Eze. 38:7). The northern enemy of Israel appears as a
great provider of war materiel. Russia has been equipping Israel’s many enemy
nations for decades. (7) This power’s hatred of Israel points to Russia. Of the
great world powers today, none have expressed as much hatred toward Israel as
Russia. In 1984, a U.S. ambassador said, “Berlin was once the world capital of
anti-Semitism; I am afraid that today it is in Moscow.”
When Shall Gog and Magog Attack Israel? (1) It will occur in the latter days
(Eze. 38:8). (2) It will occur when Israel is regathered (Eze. 39:8). This points to
the present times. Since 1948, Israel has again dwelt in the land. (3) It will occur
in conjunction with Israel’s conversion. In Eze. 39 we see that God’s judgment
upon Gog will result in Israel realizing that He is their God. (Eze. 39:7). We know
from other prophecies that this conversion of Israel will occur during the Great
Tribulation (See Ze. 12-13). (4) It will occur at the time when Israel feels secure
from danger (Eze. 38:11). Obviously Israel does not feel secure today. Israel is
highly armed and on constant guard. When will this time of safety be? It will
probably be when Antichrist makes the peace pact with Israel described in Da.
9:27 and 8:25. Israel will be deceived into thinking that Antichrist’s promise will
guarantee them safety. It is then that Russia and her cohorts will move. Since Da.
9:27 says the Antichrist will break his covenant with Israel in the middle of the
seven years, we can be reasonably certain that the battle of Gog will occur in the
first half of the Tribulation. [See Antichrist, Great Tribulation, Prophecy, Second
Coming.]
GOING FORTH. (1) An outlet (Nu. 34:4; Eze. 44:5). (2) Moving; traveling (1
Sa. 17:20; Ps. 19:6). (3) First proclamation of (Da. 9:25).
GOINGS. Movements (Nu. 33:2).
GOLAN (circle). A Levitical city of Manasseh in Bashan east of the Sea of
Galilee beyond Jordan, and one of the three cities of refuge (De. 4:43; Jos. 20:8;
21:27; 1 Ch. 6:71). [See Cities of Refuge.]
GOLD. Precious metal; the name derives from its shining substance. Gold is
referred to from the Garden of Eden to the new heaven and new earth (Ge.
2:11-12; Re. 21:18, 21). The Bible frequently warns of the danger of gold (Job
22:24; 31:24; De. 8:13; 17:17; Ac. 20:33). Consider some things that are more
valuable than gold: The Word of God (Ps. 19:7-10; 119:72, 127), salvation
through the blood of Christ (1 Pe. 1:18-19), wisdom (Job 28:12-16; Pr. 3:13-14;
8:10, 19; 16:16), lips of knowledge (Pr. 20:15), loving favor (Pr. 22:1), a wise
reprover (Pr. 25:12), the trying of our faith (1 Pe. 1:7), a meek and quiet spirit (1
Pe. 3:3-4). Gold refers to the wealth of Christ’s kingdom (Ps. 45:9, 13; 72:15; Isa.
60:6, 9, 17). Gold is used symbolically to refer to salvation and spiritual wealth
(Re. 3:18).
GOLDEN CALF (Ex. 32:1-6). [See Idolatry.]
GOLGOTHA (skull). This was the place of the Lord’s crucifixion (Mt. 27:33;
Mk. 15:22; Joh. 19:17). Golgotha is Greek, meaning skull. The Latin name for
this hill is Calvary (Lk. 23:33). There are several possible explanations for the
name. (1) The place had the appearance of a skull when viewed from a short
distance. (2) As a reference merely to the rounded appearance of the human head
and thus to the hill so named. Though the Bible does not expressly say that
Golgotha was a hill, it does say that the place could be seen from far away (Mk.
15:40), so it must have been higher than much of the surrounding countryside. (3)
The word skull may have been used symbolically to picture a place of execution.
[See Atonement, Blood, Cross, Crucify, Death, Friday, Gospel, Jesus Christ.]
GOLIATH. The giant slain by David (1 Sa. 17). The giant was 9.5 feet tall; his
coat of armor weighed 125 pounds; and his spear’s head weighed 15 pounds (1
Sa. 17:4-7, 23; 21:9; 22:10). His brothers were slain by David’s men (2 Sa. 21:19;
1 Ch. 20:5).
GOMER (completion, heat). Eldest son of Japhet and father of Ashkenez,
Riphath, and Togarmah, B.C. 2340. He was progenitor of the Cimerians, Cimbei,
and other branches of the Celtic family, as well as of the modern Gad and Cymry,
the latter preserving the original name with slight variation (Ge. 10:2-3; 1 Ch.
1:5-6). The descendants of Gomer settled on the N. of the Black Sea, and then
spread themselves southward and westward to the extremities of Europe (Young).
In relation to Gog and Magog in Ezekiel 38-39, we can see that Gomer refers to
the east European satellite nations which have been aligned with Russia. [See
Gog.]
GOMORRAH. One of the cities destroyed by fire from heaven because of its
wickedness (Ge. 19:23-29). This judgment is often used in the Bible as a warning
to Israel and other people (De. 29:23; 32:32; Isa. 1:9; 13:19; Je. 23:14; 49:18;
50:40; Am. 4:11; Zep. 2:9; Mt. 10:15; 2 Pe. 2:6; Ju. 7). The Bible says the lives of
the citizens of Gomorrah were “ungodly” (2 Pe. 2:6), “filthy” and “wicked” (2 Pe.
2:7), and “unlawful” (2 Pe. 2:8). The peculiar sin of Sodom and Gomorrah was
that they “gave themselves over to fornication” and went “after strange
flesh” (Jude 7). They were also guilty of pride and idleness (Eze. 16:49). Sodomy
is the sin of homosexuality and immorality.
GOOD MAN. Husband; master (Pr. 7:19; Mt. 20:11; 24:43).
GOOD SPEED. Good success; good fortune (Ge. 24:12).
GOODLIER, GOODLIEST. Best; well favoured; most excellent; handsome;
beautiful (1 Sa. 8:6; 9:2; 1 Ki. 20:3).
GOODLY. Honorable; valuable; desirable; beautiful (Ge. 49:21; Ex. 2:2; De.
3:25; 2 Sa. 23:21; Ps. 16:6).
GOPHER WOOD. The wood used in building Noah’s ark (Ge. 6:14).
GOSHEN. The part of Egypt where the Israelites were located. It is also called
“the land of Rameses.” It was situated on the east of the ancient Delta of the Nile
River (Ge. 45:10; 46:28, 29, 34; 47:1, 4, 6, 11, 27; 50:8; Ex. 8:22; 9:26).
GOSPEL (glad tidings). The Gospel of Jesus Christ is the glad tidings that Jesus
Christ died for man’s sins, that He was buried, and that He rose again from the
dead to be the Saviour of those who receive Him (1 Co. 15:1-11). It is the
message of free righteousness for those who trust Christ (Ro. 1:15-17). It is also
called “the gospel of the grace of God” (Ac. 20:24), “the gospel of Christ” (Ga.
1:7), “the gospel of God” (2 Co. 11:7), “the gospel of peace” (Ro. 10:15), “the
glorious gospel” (2 Co. 4:4), and “the gospel of salvation” (Ep. 1:13). Each of
these names emphasizes different aspects of the same gospel. For example,
“gospel of the grace of God” emphasizes that true salvation is a free gift of God’s
grace (Ep. 2:8-9). The gospel is grace alone through faith alone without
admixture of works (Ac. 15:11; Ro. 3:24; 4:5-16; 11:6; Ep. 2:8-9; Tit. 3:5-7). Any
addition to the gospel of the grace of Christ is cursed of God (Ga. 1:6-11). [See
Adam, Abel, Adoption, Atonement, Believe, Blood, Born Again, Cain, Convert,
Eternal Security, Forgive, Gospel of the Kingdom, Grace, Holy, Hope, Impute,
Jesus Christ, Justification, Mercy, Mercy Seat, Pardon, Peace, Propitiation, Purge,
Reconcile, Redemption, Repentance, Righteousness, Salvation, Sanctification,
Seventh-day Adventism, Sin, Tabernacle.]
GOSPEL OF THE KINGDOM. The gospel of the kingdom is mentioned three
times in Matthew and once in Mark and does not appear in any other part of the
New Testament (Mat. 4:23; 9:35; 24:14; Mk. 1:14). It is the gospel that was
proclaimed to Israel at the coming of Christ to announce that the Messianic
kingdom was at hand (Mark 1:14-15). It was preached by Jesus and John the
Baptist (Mat. 3:2; 4:17). The gospel of the kingdom was proclaimed with the
signs of the kingdom (Mat. 4:23; 9:35). This was a fulfillment of the Messianic
prophecies (Isa. 42:6-7; 35:5-6). The gospel of the kingdom was proclaimed
throughout Israel by the apostles (Mat. 10:5-8). This command began to be
fulfilled in Christ’s earthly ministry and will continue to be fulfilled in the
Tribulation. In Mat. 10:23 we see that the proclamation of the gospel of the
kingdom will last until Christ comes, with a gap for the Church Age. The gospel
of the kingdom includes the announcement of Jesus as the Saviour Messiah (John
1:29). He is the fulfillment of all of the prophecies about the suffering Messiah
(e.g., Psalm 22; Isaiah 53). There were two major types of Messianic prophecy:
the suffering Messiah, and the ruling Messiah (Isa. 9:6-7). The Jews of Jesus’ day
did not understand the prophecies of the suffering Messiah. Even Peter rebuked
Jesus for saying He was going to die (Mat. 16:21-23). The gospel of the kingdom
was rejected by Israel (John 1:11). As a consequence Christ turned away from
Israel temporarily to build the Church (Rom. 11:25-27). When the Church is
complete, it will be raptured to heaven and God’s program with Israel will start
again. This is the last week of Daniel’s 70 Week prophecy (Dan. 9:24-27). At that
time the gospel of the kingdom will be proclaimed in Israel and throughout the
world (Mat. 24:14-15). God will call 144,000 Jewish evangelists to proclaim this
message (Rev. 7). The Two Witnesses in Jerusalem will also proclaim this
message during the building of the Third Temple (Rev. 11:1-12). There is no
mention of the gospel of the kingdom in Acts or the New Testament Epistles
because it is not the gospel for the church age. We are not proclaiming “the
kingdom of heaven is at hand” because that is Israel’s program. We are
proclaiming Jesus as Lord and Saviour, which is part of the gospel of the
kingdom, but we are not proclaiming the kingdom itself. We are proclaiming the
suffering Messiah, but not the ruling Messiah. The church-age gospel is the
“gospel of His son” (Rom. 1:9), “gospel of Christ” (Rom. 1:16), “gospel of
peace” (Rom. 10:15), “gospel of God” (Rom. 15:16), the “gospel of the grace of
God” (Acts 20:24). It is faith in the death, burial, and resurrection of Christ for
the forgiveness of sins (1 Cor. 15:1-4). Note that there is no mention of the
kingdom in Paul’s gospel. Most commentaries don’t recognize the difference
between the gospel of the kingdom and the gospel of Christ preached in the
church age because of the prominence of Replacement Theology, which fails to
make a clear distinction between Israel and the Church. “The message preached
today in the Church Age and the message proclaimed in the Tribulation period
calls for turning to the Savior for salvation. However, in the Tribulation the
message will stress the coming kingdom, and those who then turn to the Savior
for salvation will be allowed entrance into the kingdom” (Bible Knowledge
Commentary). “The ‘gospel of the kingdom’ to be preached in the tribulation age
is the special postrapture, end-time message of the imminence of Christ’s coming
kingdom” (John Phillips). “The gospel of the kingdom is the good news that
Christ is coming to set up His kingdom on earth, and that those who receive Him
by faith during the Tribulation will enjoy the blessings of His Millennial
Reign” (Believer’s Bible Commentary).
GOSSIP. Though the word “gossip” does not appear in the Bible, the concept
does. Gossip is described by the biblical words “backbiting,” “busybody,” “evil
speaking,” “slander,” “talebearer,” and “tattler.” God’s people must guard
themselves vigilantly against these sins. Gossip is extremely damaging. In fact,
gossip can destroy a preacher’s effectiveness and can ruin an entire church.
What Gossip Is Not. It is very important not to confuse gossip with legitimate
Christian endeavors.
Speaking truth to proper parties for a godly purpose is not gossip. It is not wrong
to share truthful things with those who have a right to such information. For
example, it was not gossip for the household of Chloe to tell Paul about the
problems in the church at Corinth (1 Co. 1:11). As the founder of that church,
Paul had a right to know about those problems. It is not talebearing to talk to a
pastor or Sunday School teacher or deacon about matters in church members’
lives that they should know about. It is not talebearing to talk to a father or
mother about matters affecting their children. It was not gossip or slander for Paul
to remind Timothy that the Cretians had a poor national character which he
described in such harsh-sounding terms as “liars, evil beasts, slow bellies” (Titus
1:12). What Paul said about the Cretians (quoting one of their own poets) was
true, and his motive was not to hurt them but to help them (“that they may be
sound in the faith” verse 13) and to further the work of Christ in Crete. It is not
gossip or slander to speak the truth in love, regardless of how harsh the truth
might sound. It is not wrong for a Christian to warn another person about a
serious problem in a church or organization, so long as the information is true and
the motive is not to hurt but to help and warn. Oftentimes I have warned people
about serious problems with certain churches that I have known about. That is not
gossip and it is not slander. Speaking the truth in love is not gossip.
Testing a preacher’s teaching by God’s Word is not gossip. It is also not wrong to
question a pastor in a humble and godly manner and to test his teaching by the
Scriptures. In fact, we have a responsibility before God to do that. That is not
gossip and it is not wrong. Of course, we always must guard our spirits that we
don’t become bitter and that we don’t develop a bad attitude and then try to hurt
the pastor by spreading things around the church membership or community. We
must also use wisdom about such matters. For example, it is not usually wise and
proper to question a pastor publicly about some perceived error or problem. It is
best handled in private, at least at first. That being said, the bottom line is that it is
not wrong to question a pastor’s teaching. Acts 17:11; 1 Th. 5:21; and 1 Co. 14:29
settle that. Pastors have much authority, but they are not popes and they are not to
be followed blindly. Their authority is the Word of God, and if they veer from that
they have no authority whatsoever and should be corrected. And yet many godly
Christians have been branded as gossips and troublemakers when they have
attempted to question something the preacher taught. All too many pastors have
wrongly defined “gossip” in order to manipulate the church members and to make
them fear to question anything he does. This is not right and does not create a
wholesome New Testament church atmosphere. The pastor must remember that
he not to lord it over God’s people. “Neither as being lords over Gods heritage,
but being ensamples to the flock” (1 Peter 5:3). According to this passage, the
pastor needs to be more concerned about providing a godly example to the flock
than lording it over them. This does not mean, of course, that the pastor does not
have more authority than others in church. He does have authority (He. 13:7, 17).
What we are referring to here is the abuse of that authority. Even the Apostle
Paul, who had greater authority than any pastor today, said, “Not for that we have
dominion over your faith, but are helpers of your joy: for by faith ye stand” (2 Co.
1:24).
Warning of sin and error is not gossip. Marking false teachers and warning about
compromisers is not gossip or slander. Paul warned of false teachers and
compromisers by name no less than ten times in 1 and 2 Timothy alone. If a
church leader publicly teaches error or commits a serious sin that would
disqualify him or otherwise does something that people should be warned about,
it is not gossip or slander for men of God to describe the problem publicly. I have
often been charged with being a slanderer or a busybody when I have named men
such as Billy Graham or Jerry Falwell or James Dobson and have warned about
their errors. This is not slander, though. I have the right and responsibility as a
preacher to mark those who depart from the Word of God. I do not have to get
their permission to do so, and I do not have to approach them first. If their error is
public and persistent, my responsibility is to warn of them publicly, just as Paul
did in regard to Hymenaeus and Alexander (1 Ti. 1:20), Phygellus and
Hermogenes (2 Ti. 1:15), Hymenaeus and Philetus (2 Ti. 2:17), Demas (2 Ti.
4:10), and Alexander the coppersmith (2 Ti. 4:14-15). Slander is spreading ill
founded, untrue things about others with the intent to injure them.
Admonishing one another is not gossip. Romans 15:14 says, “And I myself also
am persuaded of you, my brethren, that ye also are full of goodness, filled with all
knowledge, able also to admonish one another.” Christians have an obligation to
admonish one another to serve the Lord. This involves watching over one another
and exhorting one another about things that would hinder our walk with Christ
(He. 3:13; 10:24, 25). This ministry should not be confused with gossip. In some
churches, though, this is exactly what happens. If a mature church member
attempts to admonish and correct other church members, he or she can be labeled
as a gossip and a troublemaker and a busybody in other men’s affairs.
Admonishing others requires maturity and godliness (Ro. 15:14), but it is a
legitimate duty of mature church members. It is not something that is to be left
strictly to the pastor. Titus 2:3-5 describes how older women in the church are to
teach and admonish younger women. I have known of churches, though, in which
older women have gotten into trouble for attempting to exercise this ministry in a
godly and scriptural manner. They were told that it was strictly up to the pastor to
correct and disciple younger women about their personal lives and homes, but
that is certainly not what the Bible says. There is a ministry of correction that is to
be exercised by church members. I recall a situation in a church in which a young
man was admonished by some mature church members to quit his job at a wicked
movie theater for the sake of his own spiritual wellbeing and for the sake of other
young people in the church who were watching his example. When he refused to
follow this counsel and quit the church in a huff, those who admonished him from
the Word of God were branded by some as the troublemakers. In fact, they were
exercising the legitimate biblical ministry of admonition among church members.
This example illustrates that it is crucial to make a distinction between the
ministry of admonition and gossip.
What Gossip Is - Gossip is talebearing (Le. 19:16; Pr. 11:13; 18:8; 20:19;
26:20-22) and backbiting (Ps. 15:3), which is talking to others about the intimate
details of people’s lives for injurious purposes. Gossip is slander (Nu. 14:36, 37;
2 Sa. 19:27; Pr. 10:18; Je. 9:4-6; Ro. 3:8), which is stating things about people
that are false with the intent to harm them. For something to be slanderous, it
must involve deceit and falsehood and an injurious motive. To tell someone that a
certain pastor is divorced is not gossip if indeed that information is true, but to
say that a certain pastor is divorced when it is not true is gossip. To spread rumors
about someone in an attempt to hurt that person is wicked gossip. We must be
extremely careful about passing along things that we hear. If there is any question
whatsoever about the truthfulness of something, it is essential to verify it from
someone who is in a position to know the matter. Gossip is being a busybody (2
Th. 3:11; 1 Ti. 5:13; 1 Pe. 4:15), which is meddling into the affairs of others when
I have no legitimate reason to be involved. [See Backbiting, Busybody, Evil
Speaking, Grudge, Intermeddle, Murmur, Prate, Slander, Talebearer, Tattler,
Whisperer.]
GOT HIM OUT. Escaped (Ge. 39:12,15).
GOTTEN. The old form of the past participle of the verb get; got; obtained (Ge.
4:1).
GOVERNMENT. God has ordained civil government and requires that men
obey those that are over them (Ro. 13:1-2, 5-7). When there is no government,
there is anarchy because of the sin and selfishness of fallen man. The role of
government is to maintain peace and order in this wicked world, to punish evil
and to reward righteousness (Ro. 13:3-4; 1 Pe. 2:14; Job 29:17). While God wants
His people to obey civil government, there is a limit, and that limit is when the
government requires disobedience to God (Ac. 4:19-20; 5:29; Da. 6:10). God
does not require obedience to man’s laws if in so obeying the Christian is forced
to disobey the Scriptures. For example, if a government passes laws to restrict the
Great Commission, the churches are forced to break man’s law in order to obey
the Higher Law (Mt. 28:18-20). The following verses in the book of Proverbs
deal with human government: Pr. 10:10, 11; 16:12; 19:6, 10, 12; 20:2, 8, 26, 28;
21:1; 22:11; 25:2-7, 15; 28:2, 16; 29:2, 4, 12, 14; 31:3-5. Believers are exhorted
to pray for government (1 Ti. 2:1-4).
GRACE. There are chiefly two ways the term grace is used in the New
Testament--saving grace and serving grace:
Saving Grace is the free, unmerited favor of God. It is the free salvation that was
purchased by Jesus Christ when He died in the place of sinners (Ro. 3:24 - 4:6;
11:6; Ac. 15:11; 2 Co. 8:9; Ep. 1:7; 2:8-9; 2 Th. 2:16; Tit. 2:11; 3:4-7; He. 2:9;
4:16). Salvation by grace means salvation is not attained by human or religious
works; rather, it is the free gift of God through faith in Christ’s blood. This is the
gospel of the grace of Christ (Ga. 1:6). It is salvation by Christ alone, grace alone,
faith alone. This is the gospel preached by the apostles and revealed in the Word
of God. Paul described the gospel in Romans 3:24 - 4:6 as the gospel of salvation
by grace alone through faith alone without works. Paul defined the gospel in 1
Corinthians 15:1-4 as salvation through faith in the death, burial, and resurrection
of Jesus Christ. It is salvation by Christ alone, grace alone, faith alone, without
works or sacraments. When the Philippian jailer asked Paul and Barnabas, “Sirs,
what must I do to be saved?” they replied, “Believe on the Lord Jesus Christ, and
thou shalt be saved, and thy house” (Ac. 16:30, 31). There is nothing here about
works or sacraments or priests. The Lord Jesus Christ taught the same thing.
When the crowd asked Him, “What shall we do, that we might work the works of
God?” He replied, “This is the work of God, that ye believe on him whom he hath
sent” (Joh. 6:28-29). Again, there is nothing about works or sacraments. John
3:16 says “whosoever believeth on him shall not perish but have everlasting life.”
Salvation is through Christ alone by grace alone via faith alone, plus nothing and
minus nothing.
Serving Grace is the ability that God gives to believers for His service (Ro. 1:5;
12:3, 6; 15:15; 1 Co. 3:10; 2 Co. 1:12; 8:1-2; 9:8; 12:9; Ga. 2:9; Ep. 3:7-8; 4:7;
He. 12:28). God gives the believer everything he needs to live a good Christian
life and to do God’s will. A person cannot have serving grace until he receives
saving grace. There is grace for exercising spiritual gifts (Ro. 12:6), grace for
establishing churches (1 Co. 3:10), grace to live a holy life in this wicked world
(2 Co. 1:12), grace to give to meet the needs of God’s people and God’s work (2
Co. 8:1-2), grace to endure trials and difficulties (2 Co. 12:9), grace to minister
the Word of God (Ep. 3:7-8), grace to help in time of need (He. 4:16), grace to
serve God acceptably (He. 12:28). This does not mean that the Christian is to be
passive and wait for God to pick him up and do something through him. The
Christian must exercise the grace that God gives (1 Co. 15:10). Serving grace
comes through the power of the indwelling Holy Spirit and is received by prayer
and by walking in obedience to the Holy Spirit (Ep. 3:7; Ga. 5:16; He. 4:16).
GRACIOUS. Kindness; acting with grace; merciful (Pr. 11:16). Graciousness is

an attribute of God (Ge. 33:5, 11; Ex. 22:27; 34:6; 2 Ch. 30:9; Ne. 9:17,31; Ps.
86:15; 103:8; 111:4; 112:4; 116:5; 145:8; Isa. 30:19; Joel 2:13; Am. 5:15; Jon.
4:2; 1 Pe. 2:3).
GRAFF. To graft in (Ro. 11:17-24).
GRASSHOPPER. An insect which eats much vegetation (Nu. 13:33; Ju. 6:5;
7:12; Isa. 40:22; Je. 46:23; Am. 7:1; Na. 3:17). The reference in Ec. 12:5 probably
refers to the weakness of old age. Even small things become a burden to the aged.
[See Grinders, Old Age.]
GRATE. The grill upon which the O.T. animal sacrifices were laid to be burned
(Ex. 27:4; 38:4-5, 30). [See Tabernacle.]
GRAVE. The place where dead bodies are laid (Ge. 35:19-20; Joh. 11:17). The
Jews normally buried their dead in tombs carved into the side of hills (Joh. 11:38;
Mt. 27:60). [See Death.]
GRAVITY. [See Grave.]
GREAT COMMISSION. A name for the command given by Jesus Christ to His
disciples to preach the gospel in all the world (Mt. 28:18-20; Mk. 16:15; Lk.
24:44-48; Joh. 20:21; Ac. 1:8). It involves two major tasks: evangelism and
discipleship. The gospel is to be proclaimed to every person, and those who
believe on Christ are to be baptized and trained. The Great Commission is to be
fulfilled by the churches and is to result in the multiplication of churches as we
see in the N.T. (Acts 13-14). [See Church, Evangelist, Gospel, Repentance.]
GREAT DEAL. More abundantly (Mk. 7:36; 10:48). [See Deal.]
GREAT SEA. (Nu. 34:6-7). [See Mediterranean Sea.]
GREAT TRIBULATION. The Great Tribulation is the name Jesus gave to the
period of judgment that will occur prior to His coming (Mt. 24:15-31). The O.T.
prophets also spoke of this time. The prophecies of Revelation 6-19 give the
details of the events of this period.
Major Prophecies of the Great Tribulation. Isa. 2:10-22; 13:1-16; 26:20-21;
28:21-22; 30:26-33; 31:4-9; 34:1-10; Je. 25:30-33; 30:7; Eze. 30:1-3; Da. 12:1;
Joel 1:14-20; 2:1-11; 3:9-17; Am. 5:18-21; Ob. 15-21; Mi. 1:3-4; 5:8-15; Zep.
1:7-18; 2:1-2, 11; 3:6-8; Hag. 2:6-7; Ze. 14:1-3; Mal. 4:1-3; Mt. 24: 3-31; 1 Th.
5:1-3; Re. 3:10; Re. 4-19.
The Length of the Great Tribulation. The Great Tribulation corresponds with
Daniel’s 70th Week referred to in Da. 9:27. It is therefore seven years in duration,
but is divided into two 3 year periods. The last half is more intense and awful
than the first. Re. 11:3 and 13:5 refer to the two 3 year segments of the Great
Tribulation.
The Description of the Great Tribulation. “the great tribulation” (Mt. 24:21); “the
day of the Lord” (Isa. 2:12; 13:6); “the indignation of the Lord” (Isa. 26:21;
34:2); “his strange work” (Isa. 28:21); “a consumption” (Isa. 28:22); “the day of
the Lord’s vengeance” (Isa. 34:8); “the Lord’s controversy with the nations” (Je.
25:31); “the time of Jacob’s trouble” (Je. 30:7); “the time of the heathen” (Eze.
30:3); “time of trouble, such as never was since there was a nation even to that
same time” (Da. 12:1); “a destruction from the Almighty” (Joel 1:15); “a day of
darkness” (Joel 2:1); “the great and terrible day of the Lord” (Joel 2:31); “the
great day of the Lord” (Zep. 1:14); “the day of the Lord’s wrath” (Zep. 1:18); “the
fire of my jealousy” (Zep. 3:8); “The great and dreadful day of the Lord” (Mal.
4:5).
The Major Events of the Great Tribulation. (1) It will be time of great deception;
it will be the day of the Antichrist (2 Th. 2:7-13; Re. 13; Da. 7-12). (2) There will
be worldwide preaching of the kingdom message, which is the announcement of
the impending kingdom of God and God’s demand for men to repent (Mt. 3:1;
4:17; 10:5-7; 24:14; Re. 7). (3) There will be worldwide persecution of God’s
people (Da. 7:25; 8:24; 11:33-35; Re. 13:7; Mt. 24:9-10). (4) There will be fearful
judgments from God (Isa. 24:1 - 26:11; Re. 7-18). (5) Frightful armies will march
and fight (Eze. 38-39; Da. 11; Ps. 2; Ze. 14; Re. 9:13-19; 16:12-16). (6) It will be
a period of increased demonic activity (Re. 9:1-11; 13:2-4; 16:13-14). (7) It will
be a day of supernatural demonic signs by which multitudes will be deceived (Isa.
34:4; Joel 2:10; 3:15; Mt. 24:29; 2 Th. 2:8-10; Re. 6:12-14).
The Purpose of the Great Tribulation. (1) The Great Tribulation will be a time
when God prepares Israel to receive her Messiah and to inherit her kingdom.
During the “time of Jacob’s trouble,” God will purge the rebels from the nation
(Eze. 20:33-44; Je. 30:1-11). He will then gather the believing Israelites from
among all nations and bring them into their land, never again to be removed or to
be ruled by the Gentiles. Christ shall be their only Ruler. (2) The Great
Tribulation will be a time of God’s wrath and judgment upon all nations for man’s
willful rebellion and sin (Isa. 13:9-11). (3) The Great Tribulation is a time when
God shall be exalted and man humbled (Isa. 2:10-22; 13:11; 25:12; 26:5-6). (4)
The worldwide deception of Antichrist will be a judgment upon unbelievers for
their rejection of the gospel of Jesus Christ (2 Th. 2:12; Isa. 29:9-13). (5) The
deception of the Antichrist will be the culmination of the warfare of this present
church age. The deception began in the day of the apostles and has grown worse
and worse toward a final worldwide state of deception (Ph. 3:18-19; 2 Ti. 3:13; 2
Pe. 2; 1 Joh. 2:18-29; 4:1-6; 2 Joh. 7). (6) The Great Tribulation will be a day of
salvation for multitudes (Re. 7). Though multitudes will be saved during the
Great Tribulation, for those today who willfully reject or carelessly put off the
gospel of Jesus Christ, God promises nothing but delusion and eternal judgment
(2 Th. 2:8-12). Today is the day of salvation! [See Antichrist, Covenants, Israel,
Judgment, Kingdom of God, Last Days, Rapture, Resurrection, Second Coming,
Vengeance.]
GREAVES. Protective armor for the legs of soldiers (1 Sa. 17:6).
GRECIA. Greece (Da. 8:21).
GRECIAN. Greek-speaking Jew (Ac. 6:1).
GREEDY. Covetous (Ps. 17:12; Pr. 1:19; 15:27; 21:26; Ep. 4:19; 1 Ti. 3:3,8;
Jude 11).
GREEK. (1) The language in which the New Testament was written. It was the
common language of the Roman Empire in the days of Christ and the Apostles
(Joh. 19:20). (2) People of Greek ancestry (Ac. 14:1). (3) Non-Jews (Ro. 1:14,
16; 10:12; 1 Co. 1:22-24; Ga. 3:28; Col. 3:11).
GREYHOUND. A fast running dog (Pr. 30:31).
GRIEF. The pain of mind produced by loss, misfortune, injury or evils of any
kind; sorrow; regret; that which afflicts (Webster) (Ge. 26:35; 1 Sa. 1:16; Job
2:13; Ps. 31:9-10; Ec. 2:23; Isa. 17:11; 53:3, 10; 2 Co. 2:5; He. 13:17; 1 Pe. 2:19).
The same Hebrew word frequently translated “grief” is also translated
“sickness” (De. 7:15; 28:59, 61) and “disease” (2 Ki. 1:2). [See Suffering.]
GRIEVE. To feel pain of mind or heart; to sorrow (1 Sa. 2:23; 1 Ch. 4:10; Ep.
4:30).
GRIEVOUS. Heavy; oppressive; burdensome; painful; sorrowful (Webster) (Ge.
12:10; 21:11; 41:31; 50:11; Ex. 8:24; 9:3, 18, 24; 10:14; 1 Ki. 2:8; Ps. 10:5; Pr.
15:1; Isa. 21:2; Je. 10:19; 16:4; Ac. 20:29; 25:7; Ph. 3:1; He. 12:11; 1 Joh. 5:3;
Re. 16:2).
GRIEVOUSLY. Severely (Ge. 12:10; Je. 10:19).
GRIND. (1) To crush or pulverize; to break and reduce to fine particles or
powder by friction (Jud. 16:21; Isa. 47:2; Mt. 21:44). (2) Copulation (Job 31:10).
GRINDERS. A symbolic reference to the teeth (Ec. 12:3). Ec. 12:2-7 depicts the
approach of old age and the time of death. “The grinders cease because they are
few” refers to the loss of teeth. [See Old Age.]
GRISLED. Grey color, or mixed with grey (Ge. 31:10; Ze. 6:3, 6) (Concise).
GROSS. Fat and thick; insensitive; stupefied or rendered callous (Strong) (Mt.
13:15; Ac. 28:27).
GROVE. Wooden poles and trees used as idols and places of idolatry (Ex. 34:13;
De. 7:5; 12:3; 16:21-22; Ju. 3:7; 6:25-30; 1 Ki. 14:15, 23; 15:13; 16:33; 18:19; 2
Ki. 13:6; 17:10; 18:4; 21:3, 7; 23:4-15; Isa. 17:8; 27:9; Je. 17:2; Mi. 5:14). Since
his fall in the Garden of Eden, corrupted man has worshipped and served the
creature more than the Creator (Ro. 1:21-23). [See Idolatry.]
GRUDGE. To murmur; complain; envy; being uneasy at another’s possession of
something which we have a desire to possess (Ps. 59:15; 2 Co. 2:7; Ja. 5:9; 1 Pe.
4:9). The Greek word translated “grudge” in Ja. 5:9 is also translated “grief” (He.
13:17) and “groan” (Ro. 8:23; 2 Co. 5:2). [See Gossip.]
GUESTCHAMBER. A room for the reception of guests (Mk. 14:14; Lk. 22:11).
GUIDE OF HER YOUTH. This expression in Pr. 2:17 refers to those who are
responsible for training youth in spiritual and moral matters. It refers to one’s
father and mother and religious instructors. It could also refer to one’s husband
who is ordained by God to be the spiritual leader of his home and the spiritual
nurturer of his wife. It can also refer to the Word of God which is a “lamp unto
my feet and a light unto my path” (Ps. 119:105). [See Adultery, Harlot, Strange
Woman.]
GUILE. The Greek word translated “guile” (dolos) is “from an obsolete primary
verb, dello, probably meant to decoy” (Strong). It refers to deceit in all of its
form. It is translated “subtlety” in Mt. 26:4 and “craft” in Mr. 14:1, referring to
the Jewish leaders’ plot to put Jesus to death. Nathanael was commended by Jesus
for having “no guile” (Joh. 1:47). Jesus had no guile (1 Pe. 2:22). The 144,000
Jews who are sealed by God for a witness in the Tribulation have no guile (Re.
14:5). Christ’s kingdom will be populated with redeemed, glorified saints who
will have no guile, and the church is an outpost of that blessed kingdom, and the
redeemed saints are to walk in the ways of that kingdom even now. Peter
commanded that we lay aside “all guile” as a process of spiritual growth (1 Pe.
2:1-2). The word “guile” ordinarily has to do with deception in a sinful sense, but
it is also used of a craftiness in a positive sense. The Apostle Paul used guile in
this sense with the Corinthians (2 Co. 12:16), in that he used wisdom and godly
reasoning and circumspectness in his dealings with them with the aim of
motivating them to repent and obey the Lord Jesus Christ. [See Beguile, Craft,
Cunning, Cunning Craftiness, Deceit, Dissemble, Dissimulation, Doubletongued,
Entice, False Witness, Feign, Flattery, Flattering Titles, Hypocrisy, Sincere,
Unfeigned, Wilily, Winketh.]
GUILTY OF BLOOD. Guilty of committing murder (Nu. 35:27).
GUILTY OF DEATH. (1) Guilty of committing murder (Nu. 35:31). (2)
Deserving death; guilty of a crime which requires the death penalty (Mt. 26:66;
Mk. 14:64).
GUTTER. Watercourse (2 Sa. 5:8).
-H-
HABERGEON. (1) A coat of armor to protect the chest and neck (2 Ch. 26:14;
Ne. 4:16). (2) A linen coat (Ex. 28:32).
HADES. A Greek word translated hell in the N.T. (Mt. 11:23; 16:18; Lk. 10:15;
16:23; Ac. 2:27, 31; Re. 1:18; 6:8; 20:13, 14). It is the place of punishment for the
unsaved. The word means unseen, referring to the fact that it is not visible to the
living. Hades is translated “grave” only one time in 1 Co. 15:55. All other times it
is translated “hell.” As soon as an unsaved person dies he goes to Hades (Lk.
16:23). Christ taught in this passage that Hades is a place of fire and torment.
HAFT. The handle of an instrument (Ju. 3:22).
HAGAR (wandering). The handmaid of Sarah, Abraham’s wife. She bore
Abraham a son, Ishmael (Ge. 12:10-20; 16:1-16; 21:9-21). “An allegory is drawn
from the history of Hagar being cast out of Abraham’s home (Ga. 4:21 - 5:1).
Hagar answers to the covenant of law and to Jerusalem then in bondage; and
Sarah to the covenant of promise and to Jerusalem above, which is free. The
conclusion as to the believer is, ‘so then, brethren, we are not the children of the
bondwoman, but of the free.’ The Christian is not under the law nor in the flesh;
but is free, under grace. Being the seed of Abraham according to promise, that is,
being ‘of Christ,’ or ‘Christ’s,’ the gospel and new covenant blessings have come
to believers through Him, and they are reckoned as of God’s city, Jerusalem
above, that is free. The church is of God’s eternal counsel, heavenly, and is never
in Scripture called a mother” (Concise). [See Abraham, Isaac, Law.]
HAGGAI (festive). A prophet who prophesied after the Babylonian captivity
(Ezr. 5:1; 6:14; Hag. 1:1).
HAI (heap of ruins). This is the form in which Ai appears in the first instances in
the KJV (Ge. 12:8; 13:3). [See Ai.]
HAIR. The Bible makes a clear distinction between the man and the woman.
They were created to fill two different roles, and the distinction between the sexes
is to be maintained in their appearance. The man’s hair is to be shorter, while the
woman’s hair is to be longer (1 Co. 11:1-16). Long hair is symbolic of the
woman’s submission to God-ordained authority. The only men who had long hair
in the Bible were (1) the Nazarite (Nu. 6:1-12; Ju. 13:4-5; 16:4-31), and (2) the
rebel, of which Absolom is an example (2 Sa. 14:26; 15:1-12). Contrary to what
we see in artists’ portrayals, we know that the Lord Jesus Christ did not have long
hair for the following reasons: (1) The Lord Jesus Christ was not a Nazarite; He
was a Nazarene, meaning He lived in Nazareth (Mt. 2:23). (2) Christ would not
have disobeyed His own instructions in 1 Co. 11:14-15. (3) We know from history
that it was common in the days of Christ for men to have short hair. (4) Christ is a
Priest, and the Jewish priests wore their hair short (Eze. 44:20). Isn’t it strange
that artists’ portrayals of the Apostles typically depict them with short hair;
whereas their Master looks like an effeminate hippy?
HALE. To pull or draw by force; to drag. This is now more generally written and
pronounced haul (Webster) (Lk. 12:58).
HALLELUJAH. An expression of praise to God (Re. 19:1, 3, 4, 6).
HALLOW. To set apart for God (Ex. 28:23; 29:1; Nu. 6:11; Je. 17:22; Mt. 6:9).
This is the same word in the Hebrew and Greek as sanctify, holy, and saint. The
expression “hallowed be thy name” in Mt. 6:9 means to set God’s name apart, to
sanctify His name. It is a reminder that His name is to be exalted and revered. To
hallow God’s name is to (1) praise and exalt God, (2) avoid the use of His name
in a profane manner, (3) avoid the use of His name in a vain or light manner, (4)
glorify God in all aspects of one’s daily life and to refuse to besmirch His name
through unrighteous conduct (1 Co. 10:31). [See Holy, Sanctification, Vain.]
HALT. (1) To limp; walk lamely (Ge. 32:31; Ps. 38:17). (2) Lame; crippled (Mt.
18:8).
HAM (black). A son of Noah (Ge. 9:20-27; 10:6-20). Ham’s descendants
inhabited Egypt and Africa. For this reason, Egypt is sometimes called Ham (Ps.
78:51; 105:23, 27; 106:22).
HAMAN (magnificent). An enemy of the Jews in O.T. times (Es. 3:1 - 9:24).
HAND, INTO THY. The phrase “into thy hand” or “into your hand” means into
your possession and control (Ge. 9:2; 14:20).
HAND OF, AT THE. [See At the Hand of.]
HAND OF, UNDER THE. [See Under the Hand of.]

HAND, OUT OF. [See Out of Hand.]
HAND, STRONG. The phrases “with a strong hand” (Ex. 6:1) and “with a high
hand” (Ex. 14:8) refer to God’s great power.
HAND WEAPON. A weapon used in the hand, such as a knife, club, etc. (Nu.
HANDBREADTH. The width of the four fingers closely pressed together (Ex.
37:12; 2 Ch. 4:5).
HANDFUL. (1) A measure; a hand full (Le. 2:2; 5:12; 1 Ki. 17:12). (2)
Abundance (Ps. 72:16).
HANDLE. (1) To be skilled in the use of; to employ (Ge. 4:21; Jud. 5:14; 1 Ch.
12:8). (2) To touch; to use the hands (Ps. 115:7; Lk. 24:39). (3) To treat; to
accomplish (Pr. 16:20; Mk. 12;4).
HANDMAID. A female slave or servant (Ge. 16:1; 29:24; Ex. 23:12). It is used
as an expression of humility and willingness to serve (Ru. 3:9; 1 Sa. 1:11,16; Lk.
1:38,48).
HANDSTAVE. A pole or club used as a weapon ( Eze. 39:9). [See Military.]
HANDYWORK. Workmanship (Ps. 19:1).
HANG. According to the law of Moses, the one that was hung was cursed of God
(De. 21:23). Jesus Christ thus took the sinner’s curse when He died on the cross
(Ac. 5:30; Ga. 3:13). (2) A curtain (Ex. 26:36-37; 27:16; Mt. 27:51).
HAP. Chance; appointment; occasion (Ru. 2:3). The same Hebrew word (miqreh)
is translated “befall” (1 Sa. 20:26; Ec. 3:19), “chance” (1 Sa. 6:9),
“happeneth” (Ec. 2:15), and “event” (Ec. 2:14; 9:2,3). This is speaking from the
human perspective, of course. From God’s perspective, nothing happens by
chance (Ps. 66:7; 89:9; 103:19; Pr. 16:33; Ro. 8:28).
HAPLY. Perchance; perhaps; if that; lest at any time; lest by any means (1 Sa.
14:30; Mk. 11:13; Lk. 14:29; Ac. 17:27).
HAPPY. The term “happy” is used 26 times in the Scriptures (Ge. 30:13; De.
33:29; 1 Ki. 10:8; Job 5:17; Ps. 127:5; 128:2; 137:8; 144:15; 146:5; Pr. 3:13;
14:21; 16:20; 28:14; 29:18; Joh. 13:17; Ac. 26:2; Ro. 14:22; Ja. 5:11; 1 Pe. 3:14;
4:14). As can be seen from these references, biblical happiness is more about
having confidence and joy in God than emotional merriment. It is a condition of
being blessed by God. We see this from the fact that one can be “happy” even
when the individual us chastened by God (Job 5:17), or having tribulation (Ja.
5:11), or being persecuted (1 Pe. 3:14; 4:14).
HARAN (strong). (1) Lot’s father (Ge. 11:26-31). (2) The place to which
Abraham migrated from Ur and where the descendants of his brother Nahor
established themselves (Ge. 11:31-32; 12:4-5; 27:43; 28:10; 29:4). Haran is called
“the city of Nahor” (Ge. 24:10).
HARD. (1) Difficult; laborious (Ge. 18:14; Ex. 18:26). (2) Close; near (Le. 3:9;
Jud. 9:52; 1 Sa. 14:22; Ps. 63:8; Ac. 18:7). (3) Tough; oppressive; severe; harsh
(Ex. 1:14; Mt. 25:24; Jude 1:15). The Greek word translated “hard” in Mt. 25:24
and Jude 1:15 is translated “fierce” in Ja. 3:4. (4) Unfeeling; closed; not moved
by pity (Job 41:24).
HARDLY. Difficultly (Mk. 10:23). “Hardly bestead” in Isa. 8:21 refers to hard
pressed, or difficult circumstance.
HARDNESS. Hardship; trouble; suffering (2 Ti. 3:4).
HARE. An animal similar to a rabbit (Le. 11:6; De. 14:9).
HARLOT. A prostitute (Ge. 38:15-24; Le. 21:14; Jos. 6:17; Pr. 7:10; 1 Co. 6:15).
This term is used to describe idolatry, which is harlotry against God (Isa. 1:21; Je.
2:30; 3:1-8; Eze. 16:15-41; Ho. 2:5; 3:3; 4:15).
HARP. A stringed musical instrument (Ge. 4:21; 1 Sa. 10:5; 16:16, 23; 2 Sa. 6:5;
1 Ki. 10:12; 1 Ch. 13:8; 15:16, 21, 28; 16:5; 25:1, 3, 6; 2 Ch. 5:12; 9:11; 20:28;
29:25; Ne. 12:27; Job 21:12; 30:31; Ps. 33:2; 43:4; 49:4; 58:8; 71:22; 81:2; 92:3;
98:5; 108:2; 137:2; 147:7; 149:3; 150:3; Isa. 5:12; 16:11; 23:16; 24:8; 30:32; Eze.
26:13; Da. 3:5-10; 1 Co. 14:7; Re. 5:8; 14:2; 15:2; 18:22). The most common
Hebrew word translated harp is KINNOR. “The name comes from the word kanar
which means to give forth a tremulous sound, as a string when struck. It was
portable. Psalm 81:2 tells us that the kinnor had a ‘pleasant’ sound. When Israel
was in bondage it was the kinnor which they hung upon the willows (Ps.
137:2).” [See Music, Psaltery.]
HARROW. To plow a field (Job 39:10; Isa. 28:24; Ho. 10:11).
HAUGHTY. Proud and disdainful; having a high opinion of one’s self, with
some contempt for others; lofty and arrogant (Webster) (2 Sa. 22:28; Pr. 16:18;
18:12; 21:24; Isa. 2:11, 17; 3:16; 10:33; 13:11; 16:6; 24:4; Je. 48:29). The
Hebrew word translated “haughty” nine times (gahvah) is also translated “lifted
up” (2 Ch. 26:16), “be high” (Isa. 52:13), “exalted” (Eze. 31:5), “be proud” (Je.
13:15), “great height” (2 Ch. 33:14), “upward” (Job 5:7), and “mount up” Job
39:27). [See Humble, Pride.]
HAVEN. Place of refuge and protection (Ps. 107:30; Ac. 27:12).
HAZAEL (God sees). Hazael took the throne of Syria from Benhadad II by
murder and reigned 40 years (2 Ki. 8:7-15). Throughout his reign, Hazael
attacked Israel (2 Ki. 10:32-33; 13:3, 7). Joram, the son of Ahab, was wounded in
a battle with Hazael (2 Ki. 8:18). Hazael named his son Benhadad “probably in
order to connect his own house with the ancient dynasty” (Barnes). This was
Benhadad III. He is mentioned in 2 Ki. 13:3. Amos pronounces destruction of the
house of Hazael. Rezin was the ruler of Syria in the days of Jotham and Ahaz (2
Ki. 15:37-38), so by then the house of Hazael was ended.
HAZOR (enclosed). Jos. 11:1. Hazor was located north of the Sea of Galilee
overlooking “the waters of Merom” where Joshua’s battle against the northern
alliance occurred (Jos 11:1-5). Hazor was situated in a beautiful area on a hill
overlooking the surrounding countryside. To the northwest are the Lebanon
mountains where the famed cedars grew. Across the mountains on the coast were
Tyre and Sidon, cities that formed a major part of the ancient Phoenician kingdom
and dealt in far-flung international commerce. To the northeast of Hazor is the
majestic Mt. Hermon, a cluster of mountains with three peaks (the highest being
9,200 feet). Today Hermon straddles the border between Syria, Lebanon, and
Israel. The peak inside Israel is 7,300 feet and is the highest elevation in the
country. It is here that the Jordan River originates. Hazor dominated the Way of
the Sea which was the main commercial and military route through Canaan from
the north (Syria, the Hittite kingdom, the Mesopotamian kingdoms such as
Babylon and Nineveh) to Egypt in the south. Hazor was a powerful, wealthy city
state for hundreds of years prior to the time of Joshua. It is mentioned in
documents that were found in the city state of Mari on the Euphrates River. Seven
Mari letters mention Hazor and tell us that Hazor was so important that King
Hammurabi of Babylon (c. 1775 BC) kept two ambassadors there. Hammurabi
built an empire that covered thousands of square miles by dominating kingdoms
across Mesopotamia, from Ur to Mari. This was more than 300 years before
Joshua entered Canaan. A cuneiform tablet found at Hazor and another found at
Mari are addressed to a king of Hazor named Ibni Addu (Addu was Hadad,
another name for Baal as the storm god) who lived in the 18th century BC by
archaeological reckoning (cited from a descriptive sign at Tel Hazor). This is near
the time of Abraham and 300-350 years before Joshua entered the land. The
acropolis or upper part of the city encompassed 30 acres, while the lower part
encompassed more than 175 acres. It was a magnificent Canaanite city, with great
temples and opulent palaces (Israel Finkelstein, The Bible Unearthed). The city
would have provided everything to satisfy man’s sensual appetites. Sitting on a
high hill overlooking the area, ancient Hazor would have been very impressive
and pleasing to the eyes, with its beautiful temples, splendid palaces, and
mysterious idolatrous statues. The larger buildings and temples were made of cut
stone blocks and panels, beautifully-finished wood, rare jewels, silver, gold, and
other metals. In front of the palace stood two massive wooden pillars. The city
walls were high and thick, and we can probably get an idea of the gate from the
one that has been unearthed at Dan, located north of Hazor. The Dan gate featured
three beautiful arches made of brick. It stood 21 feet high and was flanked by
towers. Stone steps led up to it. The gate has been dated to about 1750 BC, which
is 300 years before Joshua entered the land and takes us back to about the time of
Abraham. Since the exact date of construction isn’t known, it is even possible that
Abraham entered this gate when he came to Dan in pursuit of Lot (Ge. 14:14).
The city had “an ingenious drainage system consisting of clay pipes” (Alfred
Hoerth, Archaeology and the Old Testament). The stone houses were finished
inside and out with plaster and decorated with mosaics and paintings. There are
ancient houses in the Philistine city near modern Tel Aviv that still bear plaster,
and the construction process can be seen. First they built the walls with stone,
then they filled in the cracks with mortar, finally they applied a smooth, attractive
plaster surface over this. The floors of the houses were also plastered. Remnants
of it can be seen in a house at Hazor. After the stone surface of the floor was laid
it was leveled with mortar and smoothed over with plaster. The citizens of the city
enjoyed a bounty of foodstuff, including wheat and olives. Ancient olive and wine
presses and 14 large jars of wheat were found in the ruins. Hazor conducted
extensive international trade in a wide variety of goods. One cuneiform tablet
found there contains a long list of items, including textiles, gold, silver, and
copper that were to be sent from Hazor to the city state Mari, and a document
found at Mari describes the purchase of tin from Hazor.
HEAD STONE. This title in Ps. 118:22 refers to Christ as the chief cornerstone.
[See Cornerstone, Rock.]
HEADY. Rash; hasty; hurried on by will or passion; ungovernable (Webster) (2
Ti. 3:4).
HEALING. There are some who teach that healing is promised to the Christian
in this life because of Calvary. This is based on a faulty interpretation of Isa. 53:5,
“with his stripes we are healed.” The primary meaning of this passage is that the
believer is healed from sin through Christ’s death. This is what 1 Pe. 2:24 says.
Other important teachings about physical healing: (1) The physical part of
salvation looks ahead to resurrection (Ro. 8:22-25). The believer has eternal life;
his sins are forgiven; his name is written in heaven; he is a child of God, yet in
this present world the believer lives in a body that is under the curse of death (Ro.
8:10). It is at death or at the Rapture that the Christian will gain liberty from this
body of death and will have perfect physical wholeness. (2) The healing ministry
of Christ was unique—to prove he was the Messiah (Joh. 5:36; see also 10:25;
10:37-38; 14:11; 15:24; 20:30-31). Christ’s miracles were not done as examples
of what Christians can do. His miracles prove that He was the promised Messiah.
(3) The healing ministry of the apostles was unique—to authenticate their office
(2 Co. 12:12; See also Mk. 3:14-15; Ac. 2:43; 4:33; 5:12, 15; 19:12). The
miracles of the apostles were special and were for the purpose of marking them as
the apostles of Christ. All Christians could not do the sign miracles of the
apostles. The only exceptions were a few men upon whom the apostles laid
hands. If all believers could have performed miracles, the Christians would not
have called for Peter to come and raise Dorcas from the dead (Acts 9:36-42).
Peter’s miracle that day was the “sign of an apostle.” (4) God did not always heal,
even in the first century. Timothy was not healed (1 Ti. 5:23). Trophimus was not
healed (2 Ti. 4:20). Paul was not healed (2 Co. 12:7-10). In 2 Co. 12:8-10 we read
that the Apostle Paul was afflicted with some sort of infirmity. We are not told the
exact nature of Paul’s problem, but the word translated “infirmities” in 2 Co.
12:9,10 is also translated “sickness” (Mt. 8:17; Joh. 11:4) and “disease” (Ac.
28:9). (5) The Bible warns of false miracles in the last days (Mt. 24:24; 2 Th.
2:7-9; Re. 13:13-14). In light of these warnings, the Christian must be wary of
any signs or wonders movement in these last days.
HEAPS, UPON. In heaps (Ex. 8:14).
HEAR SAY. Report; rumor; common talk (De. 13:12; 2 Sa. 20:16).
HEART. In the Bible the heart is a term for the center of man’s thinking,
emotions, and will. Man thinks in his heart (Ge. 6:5; Pr. 23:7). He understands
with his heart (Pr. 2:2). He deviseth his way with his heart (Pr. 16:9). The heart
meditates (Ps. 19:14), considers (De. 4:39), purposes (Da. 1:8), takes counsel (Pr.
20:5), reasons (Lk. 5:22), desires (Ro. 10:1), has intents (He. 4:12). From the
heart proceed all the actions and motivations of man (Pr. 4:23-27; Mt. 15:18-20).
The mind is used as a synonym for the heart (De. 28:65; 1 Sa. 2:35; 1 Ch. 28:9;
Da. 5:20; Phil. 4:7; He. 8:10). The heart/mind is the source of the thoughts and
imaginations (Gen. 6:5; De. 15:9; 1 Ch. 29:18; Pr. 23:7). Bible Truths about the
Heart: The heart can be proud (Pr. 18:12), pure (Pr. 22:11), heavy (Pr. 11:25;
25:20), sick (Pr. 13:12), bitter (Pr. 14:10), sorrowful (Pr. 14:13), merry (Pr. 15:13,
15; 17:22), fretful (Pr. 19:3), envious (Pr. 23:17), trust (Pr. 31:11), lust (Pr. 6:25),
faint (Ge. 45:26), willing (Ex. 35:5), discouraged (Nu. 32:7), trembling (De.
28:65), desire (Ps. 37:4), disquieted (Ps. 38:8), hot (Ps. 39:3), contrite (Ps. 51:17),
overwhelmed (Ps. 61:2), smitten (Ps. 102:4), wounded (Ps. 109:22), broken (Ps.
147:3), melt (Eze. 21:7), hardened (Ex. 8:15), obstinate (De. 2:30), grieved (De.
15:10), forgive (Mt. 18:35), love the Lord (Mt. 22:37), doubt (Mk. 11:23),
troubled (Joh. 14:1), pricked (Ac. 2:37), anguished (2 Co. 2:4), condemn (1 Joh.
3:20). The devil can put thoughts into the heart (Joh. 13:2; Ac. 5:3). The heart
must be guided in the right way (Pr. 23:19), kept with all diligence (Pr. 4:23),
fixed to give praise to God (Ps. 57:7), fixed to trust in the Lord (Ps. 112:7). The
heart of fallen man is desperately wicked (Ge. 6:5; 8:21; Je. 17:9; Pr. 22:15; Mt.
15:18-20). The Holy Spirit takes up residence in the heart of the child of God (2
Co. 1:22; Ga. 4:6). God knows the secrets of man’s heart (Ps. 44:21; Lk. 16:15;
Ac. 1:24; 15:8). God can create a clean heart in man (Ps. 51:10). THE LORD tries
the heart (Je. 11:20); looks on the heart (1 Sa. 16:7); ponders the hearts (Pr. 21:2;
24:12); gives understanding to the heart (Job 38:36); opens the heart (Ac. 16:14);
hardens the heart (Ex. 4:21); searches the heart (Ro. 8:27). How to Help the
Heart: Trust in the blood of Jesus Christ and have the heart cleansed (Je. 24:7;
Eze. 36:26; Ac. 15:9; He. 10:22); hide God’s Word in the heart (Ps. 119:11); fix
the heart to praise God (Ps. 108:1); fix the heart to trust in the Lord (Ps. 112:7);
seek God with all the heart (Ps. 119:2); observe God’s Word with the whole heart
(Ps. 119:34); keep the heart with all diligence (Pr. 4:23); apply thine heart to
wisdom (Pr. 2:2); trust in the Lord with all thine heart (Pr. 3:5); keep the heart
from evil ways (Pr. 7:25); guide your heart in God’s way (Pr. 23:19); stay away
from wine (Ho. 4:11); seek God with all the heart (Je. 29:13). [See Conscience,
Imagination, Mind, Pure Conscience, Soul, Sin, Spirit.]
HEATHEN. The Hebrew word translated “heathen” is “gowy,” which is also
translated “nations” (Psa. 9:17) and “Gentile” (Je. 14:22). The heathen are those
that have forgotten the true God of the Bible (Psa. 9:17), do not call upon His
name (Psa. 79:6), and worship idols (Psa. 135:15). [See Gentile, Idolatry, Israel,
Nations, Pagan, Uncircumcision.]
HEAVEN. The Hebrew word samayim, which is translated “heaven,” is used in
three ways in the Bible: (1) The sky above the earth where the clouds exist (Ge.
1:8). (2) The place where the stars are located (Ge. 1:17; 15:5). (3) The place
where God lives (Ge. 21:17; De. 26:15; Ps. 11:4; 14:2; 33:13; 53:2, 7; 73:25;
80:14; 102:19; 103:19; Ec. 5:2; La. 3:50). God is called “the God of heaven” (Ezr.
1:2; Ne. 1:4, 5; 2:4, 20). We see all three samayim or heavens in Deuteronomy:
cloudy heaven (De. 28:12), starry heaven (De. 28:62), God’s heaven (De. 26:15).
In the New Testament, the Greek word ouranos is translated heaven and is used in
the same three senses as in the Old Testament: the cloudy heaven (Lu. 4:25;
17:24; Jas. 5:18), the the starry heaven (Mr. 13:25; Ac. 2:19; 7:42), and God’s
habitation (Mt. 5:16; 6:9, 20; Lu. 8:20; 15:7, 18; 22:43; Joh. 1:51; 3:13; Ac. 3:21;
Ro. 1:18; 1 Co. 15:47; 2 Co. 12:2; Ga. 1:8; Eph. 6:9; Php. 3:20; Col. 1:5; 1 Th.
1:10; 1 Pe. 1:4; 3:22). Ouranos is used in all three senses in Revelation: cloudy
heaven (Re. 11:6), starry heaven (Re. 6:13), and God’s habitation (Re. 4:2; 8:1;
11:19; 14:17; 15:5; 18:20; 19:1, 11, 14). When referring to the cloudy heaven or
the earth’s atmosphere, ouranos is also translated “air” and “sky” (Mt. 6:26; 8:20;
16:2; Lu. 8:5; 9:58; 12:56; Heb. 11:12). Sometimes heavens is plural to refer to
heaven in multiple senses (Heb. 1:10; 4:14; 2 Pe. 3:5, 10). Sometimes God’s
dwelling place is referring to by the plural heavens (Heb. 9:23). Other Biblical
Names for the Heaven Where God lives. (1) Third heaven (2 Co. 12:2). (2)
Paradise (2 Co. 12:4; Lk. 23:43; Re. 2:7). (3) Glory (Col. 3:4). (4) The highest
(Lk. 2:14). (5) The Father’s house (Jn. 14:2). (6) City of the living God (He.
12:22). (7) Heavenly Jerusalem (He. 12:22). Who Lives in Heaven? (1) The
living God (He. 12:22). He is called the “God of heaven” 22 times (Ps. 136:26)
and the “Lord of heaven” four times (Acts 17:24). (2) Angels innumerable (He.
12:22). (3) The spirits of redeemed men (He. 12:23). (4) Jesus Christ (He. 12:24).
Jesus came down from heaven (Jn. 6:38) and was received back up into heaven
(Mk. 16:19) and will return from heaven (Acts 1:11). Jesus is the “Lord from
heaven” (1 Co. 15:47). What Does the Believer Have in Heaven? (1) His name is
written there (Lk. 10:20). (2) His Father is there (Lk. 11:2). (3) His mansion is
there (Jn. 14:2). (4) His hope is there (Col. 1:5). (5) His Master is there (Col. 4:1).
(6) His “better and enduring substance” is there (He. 10:34). (7) The blood of the
new covenant is there (He. 12:24). (8) His inheritance is there (1 Pe. 1:4). What
Is Heaven Like? (1) It is a holy place—no sin or evil (Ps. 20:6; 1 Co. 6:9-10; Re.
21:8, 27; 22:15). (2) It is a place of worship (Re. 4:8-11). (3) It is a place of
paradise (Lk. 23:43; 2 Co. 12:4; Re. 2:7). Things that are there: Spectacular
beauty (Re. 4:2-3; 21:18-21); mansions (Jn. 14:2); a glorious throne (Re. 4:2-6);
seven lamps of fire (Re. 4:5); glorious foundations and pavements (Re. 4:6; 15:2);
wonderful creatures (Re. 4:6-8); glorious music (Re. 5:11-14; 14:2; 15:2; 19:6);
golden altar of incense (Re. 8:3); angels flying (Re. 14:6); rest from earthly labors
(Re. 14:13); white horses (Re. 19:11, 14); wonderful rivers (Re. 22:1); wonderful
trees (Re. 22:2); ivory palaces (Ps. 45:8); lovely fragrances (Ps. 45:8); fullness of
joy (Ps. 45:8); glorious clothing (Ps. 45:13-14; Da. 7:9; 10:5; Mt. 17:2; Re. 15:6).
(4) It is a place of glory (Ps. 73:24). The Lord Jesus is the Lord of glory (1 Co.
2:8). Glory refers to kingly splendor and wealth (Mt. 6:29); God’s brilliant light
(2 Ch. 7:1-3; Lk. 2:9; Mt. 17:1-3; Lk. 9:29-31; Re. 21:11, 23); great beauty (Is.
63:1); and the manifestation of God’s unfathomable wisdom and power (Ps.
19:1). (5) It is a place without any unpleasant thing. No sorrow, pain, or death
(Re. 21:4), no hunger or thirst (Re. 7:16), no darkness (Re. 22:5). (6) It is a place
of service (Re. 22:3). (7) It is a place where everyone is like Jesus (He. 2:10-11;
Ro. 8:29; 1 Jn. 3:1-2). What Is Going on in Heaven Now? (1) What Jesus is
doing: enjoying the Father (Pr. 8:30; Jn. 1:1); interceding for believers (Ro. 8:34;
He. 7:25; 1 Jn. 2:1-2); overseeing the work of world evangelism (Mk. 16:19-20);
overseeing the churches (Re. 1; Ep. 1:22-23); preparing a place for believers (Jn.
14:1-3); waiting for His second coming (He. 10:12-13). (2) What Christians are
doing: resting from their earthly labors (Re. 14:13); praising God (Re. 4:10-11);
being comforted (Lk. 16:25); enjoying paradise (Lk. 23:43; 2 Co. 12:3-4); serving
the Lord (Re. 7:15); waiting for the completion of God’s plans (Re. 6:9-11);
waiting for their resurrection bodies (1 Th. 4:14-16); observing Jesus’ eternal
glory (Jn. 17:24); learning and discussing mysteries (2 Co. 12:4); praising and
talking about the Lord (Ps. 145:1-11); rejoicing over people being saved on earth
(Lk. 15:7, 10). Books in Heaven. (1) The book of tears (Ps. 56:8), which is the
book that records the believer’s trials, troubles, sorrow, and pain. (2) The book of
births (Ps. 139:16), which records the details of a person’s physical characteristics
before he is born. (3) The book of remembrance (Mal. 3:16), which records the
conversations of those who speak of the Lord. (4) The book of life (Re. 20:12;
Lk. 10:20), which is the list of the names of those who are saved. (5) The book of
the unbeliever’s works (Re. 20:12), in which are recorded every sinful thought,
word, and deed of those who are not written in the book of life. Do People
Recognize One Another in Heaven? (1) Our names are recorded in heaven, and
we will be known by our names (Lk. 10:20). (2) Moses and Elijah were known by
Peter even though he had never seen them before (Mt. 17:3-4). (3) The rich man
recognized Lazarus and Abraham (Lk. 16:23). (4) The disciples recognized Jesus
after His resurrection, except when their eyes were kept from recognizing Him
(Jn. 21; Lk. 24:16). (5) Our recognition will be perfect in heaven; it is not
reasonable to think that we will know less there than on earth. What Should Be
the Believer’s Attitude toward Heaven Today? (1) We should set our minds on
heaven (Col. 3:1-3). (2) We should live holy lives fit for heaven (Col. 3:5; Ep.
5:8; 1 Pe. 2:11). (3) We should lay up treasures in heaven (Mt. 6:20; 1 Ti. 6:19).
(4) We should act like citizens of heaven and pilgrims on earth (He. 11:13-16; Ph.
3:20). (5) We should be certain of heaven (1 Jn. 5:11-13). (6) We should be aware
of heaven in our daily lives (He. 12:1-2). What Will Not Be in Heaven. The
following is abbreviated from the F.B.F. Bulletin, Jan.-Feb. 1989: (1) No More
Sea (Re. 21:1). The sea represents danger, peril, fear, distress, unrest, agitation,
commotion, division, all of which will end in the New Heaven and New Earth.
(2) No More Sorrow (Re. 21:4). (3) No More Sickness and Suffering (Re. 21:4).
(4) No More Darkness or Shadows (Re. 21:22; 22:5). (5) No More Sin (Re. 21:8,
27, 28; 22:15). (6) No More Curse (Re. 22:3). Nothing that “defileth” will enter
there, only those whose names are written in the “Lamb’s book of life.” [See
Body of Heaven, Death, Glory, Hell, Hope, Mansion, Millennium, Paradise,
Resurrection, Suffering.]
HEAVILY. (1) Vigorously; laboriously (Ex. 14:25). (2) Sorrowfully; mournfully
(Ps. 35:14; 42:11). (3) Oppressive; burdensome; grievous affliction (Isa. 47:6).
HEAVINESS. Sadness; affliction; grief; sorrow (Ezr. 9:5; Job 9:27; Ps. 69:20; Pr.
10:1; 12:23; Isa. 29:2; Ph. 2:26; Ja. 4:9). [See Affliction, Joy, Sorrow.]
HEAVY. (1) Weighty; ponderous (Ex. 17:12; 1 Sa. 4:18; 2 Sa. 14:26). (2)
Burdensome (Ex. 18:18). (3) Weight of judgment (1 Sa. 5:6, 11). (4) Oppressive;
severe; harsh (1 Ki. 12:4; Ne. 5:18; Mt. 23:4). (5) Sorrowful; grievous;
discouraged; distress of mind (1 Ki. 14:6; Pr. 25:20; 31:6; Mt. 23:37). (6)
Peevish; angry; frustrated (1 Ki. 20:43). (6) To refuse to listen; hard-hearted (Isa.
6:10; 59:1).
HEAVY LADEN. Struggling under the burden of sin; oppressed; discouraged;
weighted down; afflicted (Mt. 11:28).
HEBREW. (1) Abraham and his offspring (Ge. 14:13; 39:14; 40:15; 43:42). (2)
The language of the Jews (Ac. 21:40). Most of the O.T. was written in Hebrew,
though parts of Daniel and Jeremiah were written in Aramaic. After the
worldwide dispersion of Israel, Hebrew became almost a dead language. It was
used only by the rabbis and a few Jews trained by them. When the Jews began
returning to the land of Israel in the early 1900s, they began to use Hebrew again
in common speech and to teach it in their schools. It is the official language of the
modern state of Israel. [See Abraham, Israel.]
HEDGE. A wall or fence (Ps. 80:12; Eze. 13:5; Mk. 12:1; Lk. 14:23).
HEIFER. A young cow (Ge. 15:9; De. 21:3; 1 Sa. 16:2).

HEIR. One who receives an inheritance (Ge. 15:3-4; 2 Sa. 14:7; Je. 49:1-2; Mt.
21:38; Ro. 4:13; 8:17; Ga. 3:29; 4:1, 7, 30; Tit. 3:7; He. 1:2; 6:17; 11:7; Ja. 2:5; 1
Pe. 3:7). [See Adoption, Born Again.]
HELL. Hell is a major and fundamental doctrine of the Bible. Jesus preached a
lot about hell, but it is a neglected doctrine today, and this is one of the reasons
why the fear of God is not before men’s faces. Take “Christian America,” for
example. Even in the age of skepticism, a large percentage of Americans are
church goers, but America doesn’t fear God because the vast majority of its
pulpits don’t preach the fear of God. Hell is not the sweet, positive type of
religious message that Americans want to hear, because they have been nurtured
on cotton candy theology rather than the pure Word of God. If you listen to
funeral sermons, you would think that everyone is in heaven, and that is
emphatically not the case, for Jesus said, “Enter ye in at the strait gate: for wide is
the gate, and broad is the way, that leadeth to destruction, and many there be
which go in thereat: Because strait is the gate, and narrow is the way, which
leadeth unto life, and few there be that find it” (Matthew 7:13-14), and, “Verily,
verily, I say unto thee, Except a man be born again, he cannot see the kingdom of
God” (John 3:3), and, “I tell you, Nay: but, except ye repent, ye shall all likewise
perish” (Luke 13:3). We need a revival of preaching on hell so that sinners will
see their destiny and repent and turn to Jesus Christ for salvation and walk in the
fear of God.
Hell is the place of punishment and imprisonment for those who rebel against
God. It was created for Satan and the rebellious angels, but unsaved men also go
there (Mt. 25:41-46).
In the O.T. the word hell (SHEOL) has two meanings. Sometimes “sheol” means
the place where the bodies of the dead are laid (Ps. 6:5; Ec. 9:10; Isa.38:18, 19).
The common Hebrew word for the grave is not sheol, but geburah. This word is
used in such passages as Ge. 35:20; 50:5; Nu. 19:16; 2 Sa. 3:32; 1 Ki. 13:30.
Usually, “sheol” refers to the place where departed spirits go (Ge. 37:35; De.
32:22; Ps. 9:17; 55:15; 30:3; Pr. 9:18; 15:24; 23:14; Isa. 5:14; 14:15; Eze. 31:16;
32:21, 27; Jon. 2:2). In the New Testament, “sheol” is translated by the Greek
word “hades.” This is the word used in Acts 2:27, when Peter quotes from Psalm
16:10. Thus the “sheol” of the Old Testament is the “hades” of the New. That it
had two compartments seems apparent from the fact that both the saved (David in
Ps. 16:10) and the unsaved (all nations that forget God in Ps. 9:17) went to
“sheol.” It appears that Christ described this compartmentalization in the account
of the rich man and Lazarus in Luke 16:23. That this is not a parable is obvious in
that Christ did not call it a parable and in that He named the names of Abraham
and Lazarus, something He never did in His parables. This is not a parable; it is
an account of two men who died and went into eternity. The unsaved man went to
hades and the saved man went to Abraham’s bosom. From hades, the rich man
talked to Abraham who told him that there was an impassable gulf between the
two places. These are probably the two parts or compartments in sheol or hades.
Christ did not go to the place of torment. He went rather to paradise, as He
promised the repentant thief on the cross, “Today shalt thou be with me in
paradise” (Lu. 23:43). This probably refers to Abraham’s bosom. Matthew 12:40
says Christ went into “the heart of the earth.” This is what Paul is referring to in
Ephesians 4:9, which says that Christ descended “into the lower parts of the
earth.” Apparently this is the location of sheol or hades. When Christ rose from
the dead, He announced His victory to the unsaved (1 Pe. 3:18-20), and He took
the saved to heaven as trophies of His victory (Eph. 4:8-9). He emptied
Abraham’s bosom. It is like a victorious king who rescues the captives and brings
the captives and the loot on his victory parade. We see examples of this in Ge.
14:14-16 and 1 Sa. 30:3-34.
In the N.T., three Greek words are translated hell. GEHENNA is translated “hell”
nine times. (Mt. 5:29, 30; 10:28; 23:15, 33; Mk. 9:43, 45; Lk. 12:5) and is
translated “hell fire” three times (Mt. 5:22; 18:9; Mk. 9:47). Historically it
referred to the Hinnom Valley in Jerusalem, a valley used for idolatry in O.T.
times and also as a place to burn garbage (2 Ki. 21:6; 2 Ch. 28:3; 33:6; Je. 7:31,
32; 19:1-6; 32:35). HADES is translated hell 11 times (Lu. 10:15; 16:23). It
appears that Hades and Gehenna refer to the same place of judgment. The
referenced passages describe this hell as a place of fire and conscious, unending
torment.
The third Greek word translated “hell” is TARTAROO (2 Pe. 2:4). This place is
also described in Jude 1:6. It is the place of incarceration of some of the fallen
angels. They “left their own habitation,” which was heaven. They “kept not their
first estate,” which was holy obedience to God’s service. The word “angel” means
“messenger,” and they were created to be ministering spirits (Heb. 1:13). These
angels rebelled against their created purpose. They are “reserved in everlasting
chains under darkness” (Jude 1:6). Pagan Greeks used tartaroo to describe a place
of punishment for “the gods,” but the Bible is not referring to mythology. This is
a real place where fallen angels are incarcerated to await the final judgment (“the
judgment of the great day”). It is a place of chains and darkness. Another place
where fallen angels are confined is “the bottomless pit” (Re. 9:1-3; 11; 11:7-8).
which is the Greek abussos, the abyss, which was mentioned by the demons who
inhabited the demoniac of the Gadarenes (Lu. 8:31). Satan will be incarcerated in
the abussos for 1,000 years (Re. 20:1-3). We don’t know why some of the fallen
angels are presently imprisoned and some are at liberty to do Satan’s bidding. A
popular theory is that Peter and Jude are referring to the “sons of God” of Genesis
6:2-4 who cohabited with women and produced giants, but this is speculation.
Jesus taught that angels do not marry (Mt. 22:30), and Genesis 6 says that the
sons of God “took wives.” For angels to procreate with men and produce
offspring would be contrary to God’s law of creatures reproducing only after their
kind (Ge. 1:21, 25). The giants who were the offspring of this union were “mighty
men” and not half man/half angel monsters. There were giants after the flood
even though all of the people except Noah and his sons were destroyed (De. 2:20;
3:11). Giants and midgets are both possible within the genetic limitation of
mankind, just as giant dogs and tiny dogs are possible within the genetic
limitations of the dog family. The tallest man in modern history was Robert
Wadlow, at 8 feet 11 inches (died in 1940). It is possible, and even probable, that
these fallen angels were involved with the rebellion of the pre-flood days and
were operating in wicked men with the objective of bringing God’s judgment on
mankind. Compare Eph. 2:2, which says that the devil is “that spirit that worketh
in the children of disobedience.” Thus, while these fallen angels did not have
direct sexual relations with women, they were instrumental in corrupting human
society and were cast into tartaroo as a result.
The Bible’s Description of Hell and the Lake of Fire: (1) “hell fire” (Mk. 9:47).
(2) “the fire that never shall be quenched” (Mk. 9:43, 45). (3) “where the worm
dieth not” (Is. 66:24; Mk. 9:44, 46, 48). (4) “an abhorring to all flesh” (Is. 66:24).
(5) “tormented in this flame” (Lk. 16:24). (6) “everlasting destruction” (2 Th.
1:9). (7) “flaming fire taking vengeance” (2 Th. 1:8). (8) “everlasting
punishment” (Mt. 25:46). (9) “perdition” (2 Pe. 3:7). (10) “tormented day and
night forever and ever” (Re. 20:10). (11) “cast into the lake of fire” (Re. 20:15).
(12) “tormented with fire and brimstone” (Re. 14:10). (13) no “rest day nor night
forever and ever” (Re. 14:10). (14) “wailing and gnashing of teeth” (Mt. 13:42,
50). (15) “cast into a furnace of fire” (Mt. 13:42, 50). (16) “depart from me, ye
cursed, into everlasting fire” (Mt. 25:41). (17) “cast him into outer darkness” (Mt.
22:13).
What Are the Conditions in Hell as described in Christ’s account in Luke 16?
This is not a parable, because parables do not name the names of people. (1) A
place of torment (Lk. 16:23; Re. 20:10). (2) A place of consciousness and feeling
(Lk. 16:23). (3) A place of fire (Lk. 16:24; Mt. 13:42, 50; Mk. 9:44-48; Re. 20:15;
14:10). (4) A place of no comfort or help or mercy (Lk. 16:24, 25). (5) A place of
unfulfilled desires and unanswered prayers (Lk. 16:27-31). (6) A place of
isolation (Lk. 16:26). (7) A place without hope of escape (Lk. 16:26). (8) A place
of remembrance and regret (Lk. 16:27-28). (9) A place of punishment (Mt.
25:46). (10) A place of wailing and gnashing of teeth (Mt. 25:30; 24:51). (11) A
place of worms (Mk. 9:44, 46, 48; Is. 66:24). (12) A place of banishment (2 Th.
1:9). (13) A place of darkness (2 Pe. 2:17; Jude 13).
Are the Wicked Annihilated in Hell? (1) Plain Bible passages say the sinner will
suffer in hell eternally (Mt. 25:46; Mk. 9:43-48; Re. 14:10-11; 19:20; 20:10). (2)
The Bible says the punishment of the unsaved will be worse than violent death
(Mk. 9:42). This proves that the punishment is eternal torment rather than
annihilation. (3) Jesus said it would have been better if Judas had never been born
(Mt. 26:24). Jesus’ words make no sense if Judas was only going to be
annihilated.
Christ’s Teaching on Hell. Christ preached much about hell. See Mt. 5:22; 12:23;
13:42, 50; 18:8-9; 23:33; 25:41, 46; Mk. 9:43-48; Lk. 16:19-31. The Lord
preached so much about hell because he loves men and does not want them to go
there.
No Sinner Has to Go to Hell. See Jn. 3:16; 1 Ti. 2:3-6; 2 Pe. 3:9.
The End of Hell. The occupants of hell will be resurrected to appear before the
Great White Throne judgment and then be cast into the lake of fire (Re.
20:11-15). [See Death, Eternal, Gehenna, Hades, Hinnom, Judgment, Perdition,
Sin, Sheol, Torment.]
HELMET. Protective headgear (1 Sa. 17:5; Eze. 38:5). The helmet is used
symbolically to represent the protection of the mind in the spiritual battle against
the devil (Ep. 6:17). The whole armour of God includes the helmet of salvation.
In 1 Th. 5:8 the helmet is called “the hope of salvation.” This refers to the know-
so salvation that is promised in the true gospel of Jesus Christ. Salvation is a free
gift of God’s grace to the believing sinner (Ep. 2:8-9). It was purchased fully by
the blood of Christ (Ro. 3:24). The believer can therefore rejoice in confidence of
eternal life (Ro. 5:2). We “know” that we have eternal life (1 Joh. 3:2; 5:13;
5:18-20). This perfect confidence protects the mind from the relentless onslaughts
of the devil, who desires to shake the believer’s faith in God. [See Eternal
Security, Hope, Military.]
HELP MEET. This expression in Genesis 2:18 means that God made the woman
to be a suitable companion and helper for the man.
HELPS. (1) An apparatus for securing a leaking vessel (Ac. 27:17). (2) A
spiritual gift and ministry (1 Co. 12:28). Since the gift of helps is not clearly
defined in Scripture, it must have a very general and broad application. It
incorporates two basic things: (a) The help of those in need, involving acts of
mercy, kindness, encouragement, financial and physical assistance, exhortation,
restoration, prayer, etc. (Ro. 12:8-10, 13; 15:2; 1 Co. 16:15; 2 Co. 1:11; Ga. 6:1-2;
Ph. 2:4; 1 Th. 5:14; Ja. 5:19; 1 Pe. 3:8; 3 Joh. 6). (b) The accomplishment of a
variety of helpful things which are necessary to further the work of the Lord
through the assembly (Ro. 16:1-6, 9, 12; 1 Co. 16:17-18; Ph. 2:25; 1 Pe. 4:8-10).
Every Christian is called upon to be involved in a ministry of helps in the sense of
obeying the verses cited above, but according to 1 Co. 12:28-30, there is also a
special gift of helps that is not given to every child of God.
HELVE. Wood handle (De. 19:5).
HEMLOCK. A poisonous herb (Ho. 10:4; Am. 5:7; 6:12).
HENNA. A fragrant plant having clusters of white flowers (Song 1:14; 4:13).
HEPHZIBAH (my delight is in her). 2 Ki. 21:1.
HERB. A general word for vegetation (Ge. 1:11, 12, 29, 30; 2:5; 3:18; 9:3; Ex.
9:22; De. 32:2; 2 Ki. 19:26; Mt. 13:32; Lk. 11:42; Ro. 14:2; He. 6:7). [See Meat.]
HERESY, HERETIC. Referring to schism and false teaching. The word
“heretic” is used only one time in the King James Bible (Tit. 3:9-11), but the term
“heresy” is used four more times (Ac. 24:14; 1 Co. 11:19; Ga. 5:20; 2 Pe. 2:1).
This word is used in two different ways in the N.T. (1) A religious sect or party
(Ac. 5:17; 15:5; 24:14; 28:22). (2) False teachers and doctrinal error (Tit. 3:9-11;
Ga. 5:20; 2 Pe. 2:1). The terms heretic and heresy refer to a willful choosing of
false doctrine, a willful alignment with error. The Greek hairetikos, translated
“heresy” in Tit. 3:10, is from hairtezo, which is translated “chosen” in Mt. 12:18.
The heretic is subverted. “Knowing that he that is such is subverted, and sinneth,
being condemned of himself” (Tit. 3:11). Subverted” is from the Greek
“ekstrepho,” which means to be twisted or turned inside out or warped.
Something has perverted the person’s heart. He loves error. He is motivated for
some sinful, selfish reason to pursue error and to try to lead others astray. A
heretic has a heart problem, not an ignorance problem. Heresy is a work of the
flesh (Ga. 5:20). An individual can be sincerely ignorant of sound doctrine, but
the evidence that he is not a heretic will be clear when he responds to the sound
teaching of God’s Word and rejects error. A heretic will not receive the truth.
“Such a one is subverted or perverted--a metaphor from a building so ruined as to
render it difficult if not impossible to repair and raise it up again. Real heretics
have seldom been recovered to the true faith: not so much defect of judgment, as
perverseness of the will, being in the case, through pride, or ambition, or self-
willedness, or covetousness, or such like corruption, which therefore must be
taken heed of” (Matthew Henry).
The heretic is to be rejected after the first and second admonition (Tit. 3:10-11).
“Admonition” is the Greek nouthesia, meaning “calling attention to, mild rebuke
or warning” (Strong), “training by reproof or remonstrance” (Vine). The heretic is
to be admonished two times. An effort is to be made to reclaim the heretic from
his error. It is possible that he is not truly a heretic and that he will turn from his
error. “Just as a builder uses a plumb line and a level to determine whether a wall
is true, the elders of the church must bring the straightedge of God’s Word to bear
upon the heretical opinions and techniques of a brother who is wrapped in his
own perverse, divisive ideas” (John Phillips). The heretic is to be admonished
only two times. We are not told to become involved in endless efforts to restore
them or to win them to the truth. Admonition doesn’t refer to lengthy teaching
sessions. When it is obvious that a person is set in his false ways and his objective
is only to proselytize others into his false beliefs, he must be rejected and put out
of the assembly. “Reject” is the Greek parateomai which elsewhere is translated
“refuse” (1 Ti. 4:7), “avoid” (2 Ti. 2:23). [See Apostasy, Apostate, Damnable,
Doctrine, Fable, False Prophet, False Teaching, Foolish Questions, Prophecy,
Separation, Unity.]
HERETOFORE. Before; in time past (Ex. 5:7,14).
HERMON (prominent, rugged). The highest mountain in Israel, located
northeast of Dan (De. 3:8). Hermon is actually a cluster of mountains with three
peaks (the highest being 9,200 feet). Today Hermon straddles the border between
Syria, Lebanon, and Israel. The peak inside Israel is 7,300 feet. The two major
headwaters of the Jordan River are at the foot of Hermon: the Dan Spring and the
Banias or Panias Spring at Caesarea Philippi. The latter spring is named for the
god Pan, whose temple was nearby.
HEROD. The most famous Herod was known as Herod the Great, who ruled as
king of Judaea under the Roman emperor (37-4 B.C.). He was a great builder who
constructed Caesarea Maritima on the coast of Israel. Its manmade harbor was
one of the wonders of the ancient world. He constructed the Herodium and
Masada and enlarged the Temple in Jerusalem. Herod’s Temple was the one that
existed in Jesus’ time. It was destroyed by the Roman armies in 70 AD. Herod
was jealous of his power and killed many people, even his own sons, because he
feared they would take his throne. When he heard that the King of the Jews had
been born, he ordered the death of all infants, in an attempt to kill the baby Jesus
(Mt. 2:16). The son of Herod the Great, Herod Antipas, joined Pilate in
mistreating Christ (Lk. 23:7-15). The grandson of Herod the Great, Herod
Agrippa I, persecuted the early churches (Ac. 12:1, 6, 11, 19) and was killed by
God (Ac. 12:20-23). [See Caesarea, Herodias.]
HEROD’S TEMPLE. [See Temple.]
HERODIANS. Those who followed the way of Herod in leavening Israel with
the philosophy and customs of the Greeks and Romans (Mt. 22:16; Mk. 3:6;
12:19).
HERODIAS. A daughter of Aristobulus, son of Herod the Great. She was

married to her uncle, Philip, but left him for his brother Herod the tetrarch of
Galilee (Mt. 14:3, 6; Mk. 6:17, 19, 22; Lk. 3:19). [See Herod.]
HERON. A bird with a long bill and large wings which eats fish (Le. 11:19; De.
14:18).
HEZEKIAH (strengthened of the Lord). A godly king of Judah (2 Ki. 18-20; 2
Ch. 29-32; Isa. 36-39).
HIGH PLACE (2 Ki. 15:35). [ See Idolatry.]
HIGH PRIEST. Jesus Christ is the High Priest and Intercessor between God and
men (He. 2:17; 3:1; 4:14). (1) Christ’s intercession means that He appears in the
presence of God “for us,” making us acceptable to God because of His sacrifice
(He. 9:24-26). (2) Christ’s intercession means that He continues the work of our
salvation so that we will be saved to the uttermost (Hebrews 7:25). We are saved
by Christ’s death, and we are saved by His resurrection life (Ro. 5:10). His
intercession is a guarantee of eternal security. (3) Christ’s intercession means that
He is an advocate when we sin (1 Joh. 2:1-2). Christ made the propitiation for our
sins, and He is righteous in our place. The reason that we can confess our sins and
be forgiven is Christ’s intercessory work. Our confessions are acceptable only
because Christ was punished for our sins. Thus God is just to forgive our sins. (4)
Christ’s intercession means that He does not allow Satan’s charges against us to
condemn us (Ro. 8:34-35). The accuser of the brethren is Satan (Re. 12:10). But
the only thing that Jesus need do to destroy the effect of his accusations is to raise
His nail-pierced hand as a testimony to the fact that He died for those sins. (5)
Christ’s intercession means that He is working all things together for good
according to His plan (Ro. 8:28, 34). Observe that Romans 8:28 is directly
connected with Romans 8:34. All things work together in the believer’s life for
good because Christ is alive and is interceding for him. Every event of life is
under His almighty control. (6) Christ’s intercession means that He is always
available to provide mercy and grace to help (Hebrews 4:14-16). He is the
compassionate high priest who is touched with the feelings of our infirmities. He
knows our frame and remembers that we are dust. The High Priest’s Garments.
Let us briefly consider the garments for the high priest, which represent the
Person and work of the Son of God. All of the garments were made with fine
white linen, with blue, purple, scarlet, and gold thread (Ex. 28:5). The white linen
speaks of Christ’s purity and sinlessness as the perfect man (1 Pe. 2:22). The blue
thread speaks of Christ’s heavenly origin and present position at the right hand of
the Father (1 Co. 15:47). The purple thread speaks of Jesus’ royalty; He is King of
kings. The scarlet thread speaks of Christ’s blood atonement; He is the Saviour.
The gold speaks of Christ’s deity; Jesus Christ is God (1 Ti. 3:16). The garments
as a whole symbolize Christ in His three offices: Priest (ephod), Prophet (Urim
and Thummim), and King (mitre and crown). The Robe. The robe of the ephod
was the main covering for the high priest—a long robe all of blue color (Ex.
28:31-35). This pictures the truth that though Christ became a man and is still a
man (Ac. 17:31; 1 Ti. 2:5), He originated from heaven and is the Lord from
heaven (1 Co. 15:47). He is not of this creation, and those who receive Him are
translated from this old creation and placed into a new creation (2 Co. 5:17).
They, too, are no longer of this world (Ga. 6:14). Though believers still live in the
world, they are even now citizens of heaven (Joh. 17:6, 14-17; Ph. 3:20-21; Col.
3:1-4). The Girdle. To secure the robe, a girdle was used (Ex. 28:39). The girdle
was used in service, as when Jesus girded Himself to wash the feet of the
disciples (Joh. 13:14). The girdle represents Jesus as the Servant of God and man.
The Ephod. The ephod (Ex. 28:6-14) was placed over the head and shoulders of
the high priest and was made of fine linen with gold, blue, purple, and scarlet
colors woven in it (Ex. 28:6; 39:2-5). The gold represents Christ’s deity; the blue,
His heavenly origin; the purple, His royalty; the scarlet, His sacrificial atonement;
the white linen, His pure, sinless nature (He. 7:26). The Onyx Stones. On the
shoulders of the ephod were two onyx stones set in gold with the names of the
tribes of Israel engraved therein (Ex. 28:9-12; 39:6-7). This represented the truth
that God’s people are kept secure by Christ’s divine strength. We rest in Christ’s
power, not our own (1 Pe. 1:2, 5; Mt. 11:28; 1 Pe. 5:7). The Breastplate. Upon
the ephod was bound the breastplate, which was placed over the priest’s chest
upon his heart (Ex. 28:15-29). On the breastplate were twelve precious stones set
in four rows of three each, with a name of one of the tribes of Israel engraved
thereon. This depicts Christ’s great love for His people. They are permanently
engraved upon His heart (Joh. 13:1). Each of the tribes of Israel had its own place
upon the heart of the high priest, and each believer today has a special place in
Christ’s heart (Ep. 3:17-19). As the names of Israel were always upon the priest’s
shoulders and heart, each believer is forever preserved and loved by Christ. The
names were set in precious stones to illustrate the value God’s people have in His
eyes (Mal. 3:16-17). Urim and Thummim. The Urim and Thummim were objects
which were placed in a pouch in the breastplate and used in discerning God’s will
(Nu. 27:21; De. 33:8; 1 Sa. 28:6; Ezr. 2:63). The appearance of these objects is
not described in Scripture. The words “Urim and Thummim,” mean “lights and
perfections.” The Urim and Thummim picture the perfection of Christ’s
revelation to men. Everything Jesus speaks is absolute truth. Those who desire to
know the truth about God and life must hear Jesus Christ. The Crown. Upon the
high priest’s head was placed a holy crown, or mitre, made of fine white linen
(Ex. 28:36-39). This represented Christ as King. Upon the front of the mitre was
attached a golden plate engraved with the words “Holiness to the Lord,” picturing
the absolute dedication of Christ to the will of the Father. “Holy” means set apart
to God, and the Lord Jesus was indeed this. His every thought and desire was to
do the will of the Father who had sent Him. Ex. 28:38 says the golden plate was
always upon Aaron’s forehead in order that the people might be accepted before
God. Thus we see that believers are not accepted before God because of their own
holiness, but because of the holiness of their High Priest, Jesus Christ (Ep. 1:3-7;
Col. 2:9-10; 1 Co. 1:30). [See Offerings, Tabernacle.]
HIGHEST. (1) The top (Eze. 17:3; 41:7). (2) A title for God (Ps. 18:13; 87:5; Lk.
1:32, 35, 76; 6:35). (3) A reference to God’s dwelling place (Lk. 2:14; 9:38).
HIGHMINDED. Proud; haughty; arrogant (Ro. 9:20; 1 Ti. 6:17; 2 Ti. 3:4). [See
Pride.]
HIN. [See Weights and Measures.]
HIND. A female deer (Ge. 49:21; Pr. 5:19; Je. 14:5).
HINDER. The end or rear (2 Sa. 2:23; 1 Ki. 7:25; Ps. 78:66; Mk. 4:38; Ac.
27:41).
HINDERMOST. The last; at the end (Ge. 33:2).

HINNOM, VALLEY OF. A place in Jerusalem where human sacrifices were
made in idolatrous rituals (2 Ki. 23:10; 2 Ch. 28:3; 33:6; Je. 7:32; 19:6). It
became a place where garbage was burned. A N.T. word for hell (Gehenna) is a
transliteration of the Hebrew word Hinnon. [See Hell, Sheol.]
HIRAM. King of Tyre, a major city of the Phoenician Empire (2 Sa. 5:11; 1 Ki.
5:1; 11:1-3). Hiram was a friend of David and of Solomon. It appears that he was
a believer in Jehovah God (2 Ch. 2:11-12).
HIRELING. A laborer who works for daily wages (Job 7:1-2; Mal. 3:5; Joh.
10:12-13).
HISS. (1) To make a hissing sound in derision (1 Ki. 9:8; Je. 19:8; La. 2:15;
Ezek. 27:36; Zep. 2:15). (2) To call out to (Isa. 5:26; Ze. 10:8).
HITHER. Here (Ex. 3:5).
HITHERTO. From then; from that time; until now (Jos. 17:14; Ju. 16:13; 2 Sa.
15:34; Joh. 5:17).
HITTITES. Descendants of Heth, son of Canaan, who inhabited the
mountainous country of Judah (Ge. 15:20; 23:10; 25:9; 26:34; 36:2; 49:29; 50:13;
Ex. 3:8; 13:5; 23:23, 28; 33:2; 34:11; Nu. 13:29; De. 7:1; 20:17; Jos. 1:4; 3:10;
9:1; 11:3; 12:8; 24:11; 1 Sa. 26:6; 2 Sa. 11:3; 1 Ki. 9:20; 10:29; 11:1; 15:5; 2 Ki.
7:6; Ezr. 9:1; Ne. 9:8; Eze. 16:3, 45).
HIVITES. Descendants of Canaan (Ge. 10:17; 34: 2; 36:2; Ex. 3:8; 13:5; 23:23;
33:2; 34:11; De. 7:1; 20:17; Jos. 3:10; 9:1, 7; 11:3, 19; 12:8; 24:11; Ju. 3:3, 5; 2
Sa. 24:7; 1 Ki. 9:20).
HOAR, HOARY. Gray headed (Le. 19:32; 1 Ki. 2:6, 9; Job 41:32; Pr. 16:31; Isa.
46:4).
HOLD. (1) To grasp; retain; seize; embrace (Ge. 19:16; 21:18; He. 3:14; 4:14;
6:18; 10:23). (2) To celebrate; to have in session (Ex. 5:1). (3) Restrain (Ex.
14:14). (4) To regard; to judge; to consider (Ex. 20:7; De. 5:11; Ze. 11:5). (5)
Maintain; sustain (Ps. 17:5; 139:10). (6) To cleave to; to obey; to follow (2 Ch.
7:22; Ec. 2:3; Isa. 56:6; Mt. 6:24; Mk. 7:4; Ro. 1:18; 1 Th. 5:21; 2 Th. 2:15). (7)
To contain; capacity to receive (Je. 2:16). (8) A fortress or prison (Jud. 9:46; 1 Sa.
22:4; 2 Sa. 5:7; Ac. 4:3).
HOLD ONE’S PEACE. [See Peace, To Hold One’s.]
HOLDEN. Held (2 Ki. 23:22; Job 36:8; Ps. 18:35; Ro. 14:4).
HOLON (strong place). Jos. 15:51.
HOLPEN. Helped (Ps. 83:8; 86:17; Da. 11:34; Lk. 1:54).
HOLY. The terms “holy,” “sanctify,” “consecrate,” “dedicate,” and “saint” are
translated from the same Hebrew and Greek words in the Bible. The basic
meaning is to be set apart for God’s purpose (Le. 20:26). Things other than people
are said to be holy: the ground (Ex. 3:5), the sabbath (Ex. 16:23), Aaron’s
garments (Ex. 28:2), the altar of the Tabernacle (Ex. 29:37). A holy person is a
person who has become God’s possession by the blood of Christ. Holiness is
intimately connected with righteousness and moral purity (Je. 31:23; Lk. 1:75;
Ro. 6:19; Ep. 4:24). Holiness is contrasted with uncleanness (Isa. 35:8; 1 Th. 4:7)
and is connected with cleansing from sin (2 Co. 7:1; 1 Th. 4:3). Two aspects of
holiness in the Christian life. There are two ways a Christian can be holy:
positionally and practically. There is eternal holiness and temporal holiness,
absolute and progressive. The Christian is perfectly holy before God because of
his eternal position in Christ, and he is becoming holy in a practical sense day-by-
day as he conforms to the image of Christ. Positional Holiness is to be set apart
into God’s family. To be in Christ is to be holy in this sense (Ep. 1:4; He. 3:1). In
position before God, every true believer is holy and blameless from the day he is
born again. This is because the born again believer is in Christ. God no longer
sees that person as a condemned sinner, but as a saint in Christ. God looks at the
believer through the blood of His Son and sees no sin. The Christian is not holy in
this positional sense because he is good in himself, but because Christ has put
away his sin and God has declared him righteous. Every child of God is holy in
this positional sense. Practical Holiness is to be holy in daily living. Though
Christians are holy in Christ positionally, the Bible teaches it is God’s will for
them to be holy in practice also (1 Pe. 1:15-16). The two aspects of holiness are
seen in one verse in Ep. 5:8 and Col. 3:12. These verses teach that since believers
are holy by position in Christ, they should live up to this position by being holy in
life. Every true Christian, because of his trust in Christ’s blood, is perfect and
holy before God—as holy as Jesus is—but every Christian does not live a holy
life day by day. The Christian is to perfect holiness (2 Co. 7:1). The Bible teaches
it is impossible to be holy in daily life without first being made holy in Jesus
Christ positionally. Only after a person is born again will God accept his work of
daily holiness. Outside of Christ there is no true holiness. Only by His blood can
a person be cleansed of sin and made fit to serve God in righteousness and truth
(Ga. 2:20; 6:14-16). Holiness and Christ’s Blood. The Bible connects holiness
with the blood of Christ (He. 9:12, 20-25). The Old Testament typology
associated with the Tabernacle constantly depicted this truth. It was by blood that
the articles of the Tabernacle were made holy before God (Ex. 30:10). It was by
blood that the priests were consecrated (Le. 14:14). It was by blood that the
worshippers were purified (Le. 4:15-18, 30, 34). It was with blood that the high
priest could enter into the presence of God in the Holy Place and make atonement
for the people (Le. 16:14-20). The word “blood” is used 66 times in the book of
Leviticus, the book which sets forth Israel’s worship of God and sacrificial
cleansing. The book of Hebrews uses the word “blood” 20 times, showing that it
is the blood of Christ that was foreshadowed by the O.T. types. Holy One. “Holy
One” is a title frequently used of God in Scripture (Isa. 1:4; 5:19, 24; 6:3; 10:17,
20; 12:6; 17:7; 29:19, 23; 30:11, 12, 15, 29; 31:1; 37:23; 40:25; 41:14, 16, 20;
43:3, 14, 15; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 57:15; 60:9, 14; Je. 50:29;
51:5; Eze. 39:7; Ho. 11:9; Hab. 1:12; 3:3; Lk. 1:49). His name is “holy” (Isa.
57:15). The Bible tells us that God is jealous for His Holy name (Eze. 39:25).
Jesus Christ is also called the “Holy One” (Lk. 4:34; Ac. 2:37; 3:14; 13:35).
While men are called holy in Scripture in the sense of sanctified unto God (Mk.
6:20; Ac. 3:21), the term “holy” is NEVER used as a title for a fallen man. It is
wrong, therefore, to speak of holy Mary, or holy Joseph, or of the pope as His
Holiness, etc. These are titles of divinity and must never be given to a man. [See
Blood, Healing, Jesus Christ, Joy, Just, Justification, Saint, Salvation,

Sanctification.]
HOLY OF HOLIES. The rearmost compartment in the Tabernacle (Ex.
26:33-34; He. 9:3, 8). The holy of holies contained the ark of the covenant which
held the Ten Commandments and was covered with the mercy seat (Ex.
26:33-34). Images of the cherubim were on the mercy seat. The holy of holies
pictured God’s dwelling place in heaven (He. 9:8-9; 10:19). When Christ died the
veil into the holy of holies was rent, indicating that through Christ’s blood sinners
have access into God’s holy presence (Mk. 15:37-38; He. 10:19-20). [See
Atonement, Blood, Mercy Seat, Propitiation, Tabernacle.]
HOLY SPIRIT. The Holy Spirit is not merely an influence. He is also not merely
the Lord’s spirit in the same sense that man’s spirit is man’s spirit. Man’s spirit is
never said to be a separate person. The Holy Spirit, though, is a Person of the
Trinity. The Father is God; the Son is God; the Spirit is God. “The three divine
persons are one God. This is a great mystery; but not greater than the mysteries
presented by some of the material objects around us. We cannot understand the
mode by which certain agencies produce the wood of a tree, and its bark, foliage,
blossoms, and fruit; or the way by which human food makes bones, and flesh, and
skin, and hair, and nails. These are mysteries, but we believe them freely, though
we do not understand the process of development. In one sense Father, Son, and
Spirit are three persons, and in another they are one. Webster’s Dictionary defines
the Trinity as ‘the union of three persons (the Father, the Son, and the Holy Spirit)
in one Godhead, so that all the three are one God as to substance, but three
persons as to individuality.’ This is in the main the doctrine of the trinity, as held
by all the great communities of Christendom” (Cathcart). The Holy Spirit’s
Relationship with the Father and the Son. Some Bible passages speak of the
Holy Spirit as the Spirit of God or the Spirit of Christ. By this, some conclude
that the Holy Spirit is only an indistinct part of the Father and Son, something like
man’s spirit is of man. This is not the Bible’s teaching, though. The Holy Spirit is
one with the Father and Son, yet He is also a distinct Person (Mt. 28:19; 2 Co.
13:14; 1 Joh. 5:7; Ep. 2:18; 4:4-6; Joh. 14:16, 26; 16:7-15). (1) The Holy Spirit is
called a person and does the works of a person (Joh. 14:17, 26; 15:26; 16:7-15).
(2) The Holy Spirit has His own feelings (Ep. 4:20). (3) The Holy Spirit has His
own will (Ac. 13:2; 15:28; 1 Co. 12:11). (4) The Holy Spirit has His own mind
(Ro. 8:26-27). The Holy Spirit’s Works. IN O.T. TIMES: (1) Creation (Ge. 1:2;
Job 33:4). (2) Inspiration of the Scriptures (Ex. 31:3; 35:31; Nu. 11:17; 24:2;
27:18; Ge. 41:38; 1 Ch. 28:11-12; 2 Ch. 15:1; Eze. 8:3; 11:1; Da. 4:8; Ze. 1:1; Mi.
3:8). (3) Anointing God’s servants (Ge. 41:38; Ex. 31:3; Ps. 51:11-12; Isa. 48:16;
59:19). IN JESUS’ LIFE (Joh. 3:34): (1) In His birth (Mt. 1:18; Lk. 1:35). (2) At
His baptism (Mt. 3:16). (3) In His miracles (Mt. 12:28). (4) In His teaching (Ac.
1:2). (5) In His temptations (Mt. 4:1). (6) In His resurrection (Ro. 1:4; 1 Pe. 3:18).
TOWARD THE UNSAVED: (1) Convicting and drawing men to Christ (Joh.
16:7-11). (2) Regenerating those who trust Christ (Joh. 3:5-6; Tit. 3:5). TOWARD
CHRISTIANS: (1) Indwelling (Ro. 8:9). (2) Sealing (Ep. 1:13-14: 4:30; 2 Co.
1:22). (3) Imparting spiritual gifts (1 Co. 1:22). (4) Teaching (1 Joh. 2:20, 27).
The Holy Spirit is called the “Spirit of truth” four times in the N.T.--Joh. 14:17;
15:26; 16:13; 1 Joh. 5:6. (5) Giving access to the Father (Ep. 2:18). (6) Changing
believers into the image of Christ (2 Co. 3:18). (7) Affirming that we are children
of God (Ro. 8:15-16). (8) Interceding (Ro. 8:26-27). (9) Producing fruit (Ga.
5:22-23). (10) Giving power over sin (Ro. 8:12-13). (11) Sanctifying (1 Co. 6:11).
(12) Empowering and overseeing world evangelism (Ac. 1:8; 13:4; 16:6-7). (13)
Resurrecting (Ro. 8:11). Emblems of the Holy Spirit. (1) Water (Joh. 3:5;
7:38-39). (2) Fire (Mt. 3:11). (3) Wind (Joh. 3:8). (4) Oil (Ps. 45:7). (5) Rain and
dew (Ps. 72:6). (6) Dove (Mt. 3:16). (7) Voice (Isa. 6:8). (8) A seal (Re. 7:2; Ep.
4:30) (Scofield). The Sealing of the Holy Spirit. The method of the sealing:
Believers are sealed with the Spirit when they trust Jesus Christ as Lord and
Saviour (Joh. 7:39; Ep. 1:12-14; Ga. 3:14). The meaning of the sealing: Security
(Da. 6:17); ownership (2 Co. 1:21-22); authority (Ge. 41:41-42; Es. 8:8; 2 Co.
5:20; Mt. 28:18-20); likeness—a seal imparts its own image (Ga. 5:22-23). The
Filling of the Holy Spirit. To be filled with the Holy Spirit means to be yielded to
the Holy Spirit’s control (Ep. 5:18). The evidences of the filling of the Holy Spirit
in the book of Acts include: (1) Witnessing in supernatural, foreign languages
(Ac. 2:4-11). This is the only time that tongues speaking is connected with Spirit
filling. (2) Bold witness of Jesus Christ (Ac. 4:8-12, 31). (3) Good reputation (Ac.
6:3, 5). (4) Heavenly-mindedness (Ac. 7:55-56). (5) Standing against false
teaching (Ac. 13:8-10). The book of Ephesians gives instruction about the filling
of the Holy Spirit but says absolutely nothing about the gift of tongues (Ep.
5:18-21). None of the other N.T. passages that deal with the Spirit’s influence in
the believer’s life mention tongues, but they DO mention the following marks of
a Spirit-filled life: Abounding in hope (Ro. 15:13); spiritual fruit (Ga. 5:22-24);
spiritual wisdom (Ep. 1:17-18); spiritual strength (Ep. 3:16); sound doctrine (1
Joh. 2:27). The Baptism of the Holy Spirit. The baptism of the Holy Spirit was
the coming of the Holy Spirit to empower the churches for world evangelism (Ac.
1:8). (1) It was promised by John the Baptist and Jesus Christ (Mt. 3:11; Ac.
1:4-5). (2) It was fulfilled at Pentecost and at Cornelius’s house (Ac. 2:1-13;
10:44-47; 11:13-17). The baptism at Pentecost was for the Jews, and the one at
Cornelius’s house was for the Gentiles. (3) Christians are never told to seek the
baptism of the Spirit. After Pentecost there is no record of Christians waiting for a
Spirit baptism. The apostles taught that every true Christian has the Holy Spirit
(Ro. 8:9; 1 Joh. 2:20, 27). Throughout the Epistles it is taken for granted that
believers have the Holy Spirit (Ro. 8:1-27; 15:13; 1 Co. 3:16; 6:11, 19; 12:3-11; 2
Co. 3:18; 13:14; Ep. 2:18, 22; 3:16; 4:3-4; 5:18; 6:18; Ph. 1:19; 2:1; Co. 1:8; 1
Th. 1:5; 5:19; 2 Ti. 1:14; 1 Pe. 1:2, 22; 1 Joh. 3:24). (4) Similarly, every reference
to the reception of the Holy Spirit after the book of Acts is in the past tense or
fulfilled tense (Ro. 5:5; 1 Co. 2:12; 3:16; 6:19; 12:13; 2 Co. 1:22; 5:5; Ga. 3:2;
4:6; Ep. 1:12-14; 2:22; 4:30; 1 Th. 4:8; 2 Th. 2:13; 2 Ti. 1:14; Tit. 3:5,6; 1 Pe. 1:2;
1 Joh. 2:20; 3:24; 4:2). The Holy Spirit and Prayer. The Holy Spirit does not
promote Himself; does not draw attention to Himself (Joh. 16:13-15). Nowhere in
the New Testament do we find the apostles praying to the Holy Spirit,
worshipping the Holy Spirit, inviting the Holy Spirit to come, or in any other way
promoting the Holy Spirit Himself. The Lord Jesus Christ taught us to pray to the
Father, not to the Spirit (Mt. 6:6, 9; Joh. 16:23). Christ’s own prayers were always
addressed to the Father (Mt. 11:25; 26:39; Joh. 11:41; 12:28; 14:16; 17:1). The
Apostle Paul taught us to pray to God the Father through the Lord Jesus Christ
(Ro. 1:8). There is not one example of believers praying to the Holy Spirit in the
New Testament. The Holy Spirit promotes the Lord Jesus Christ and focuses the
believer’s attention upon Christ. The believer does not receive the Holy Spirit by
seeking the Holy Spirit; he receives the Holy Spirit by trusting in the Lord Jesus
Christ (Ephesians 1:12-14). Contrast this clear Bible teaching with that of the
Pentecostal-Charismatic movement where there is an unscriptural focus on the

Holy Spirit. Consider the example of Pentecostal leader Benny Hinn. In his book
Good Morning, Holy Spirit, Hinn prays to the Spirit, seeks the Spirit, invites the
Spirit to come, etc. None of this is based upon the testimony of Scriptures.
Baptism by Fire. The baptism of fire has been promoted by the Pentecostal
movement since its beginning in the early 20th century. Some Pentecostals have
named themselves such things as “Fire Baptized Holy Ghost” people. The
concept of being baptized by the Holy Spirit and fire comes from John’s prophecy
in Matthew 3:11-12. Pentecostals ignore the context. John the Baptist was
speaking to the Jews when he quoted this prophecy. Those Jews which believed
in Christ were baptized with the Holy Spirit on the day of Pentecost, but the
baptism of fire is a warning of judgment for the unbeliever. Spirit Slaying. “Spirit
slaying” is practiced by Pentecostals and Charismatics. Allegedly, the Holy Spirit
knocks people down and sometimes even holds them on the floor so that they
cannot rise. This experience is also called “Holy Spirit glue” and “carpet time.”
There is no example of such a thing in the New Testament. Consider the New
Testament examples of people falling down: (1) Believers sometimes fell down
before Christ to worship Him (Mt. 2:11; 18:26; Lk. 17:16; Joh. 11:32; 1 Co.
14:25). The term “fall down” is frequently used in Scripture to describe worship
(Ps. 72:11; Isa. 44:19; 46:6; Da. 3:5; Mt. 4:9; Re. 4:10; 5:8, 14; 19:4). (2) The
disciples fell down on their faces and were afraid on the Mt. of Transfiguration
(Mt. 17:6). (3) The men who took Jesus in the Garden of Gethsemane went
backward and fell down when he spoke the words, “I am he” (Joh. 18:6). (4) Saul
fell to the ground when the Lord appeared to him on the road to Damascus (Acts
9:4). (5) Ananias fell down when he was stricken of God for his sin (Acts 5:5). (6)
John fell at Christ’s feet “as dead” in Re. 1:17. Consider the differences between
these events and Pentecostal/Charismatic “spirit slaying”: (1) In the New
Testament there was no laying on of hands preceding the falling down. In fact,
there was no human instrumentality whatsoever in any of the instances of falling
in the Bible. (2) There was no jerking and shaking, which often accompany
Pentecostal/Charismatic “spirit slaying.”. (3) There was no “Holy Spirit glue” that
kept someone from rising. (4) There was no laughter connected with the falling as
there often is in Pentecostal “slaying.” (5) There was no repetition of the falling.
(6) There was no instruction about falling or expectation of falling. (7) There
were no people queuing up in lines waiting to fall. (8) There were no repetitive
choruses preparing people for experiences such as falling. (9) There was no
falling in Christian meetings. [See God, Jesus Christ, Sanctification, Trinity.]
HOME. The home and family is God’s plan. God gave Adam a wife, brought
them together in the first wedding, and instructed them to be fruitful in bearing
children (Ge. 1:28; 2:18-25). The Importance of Good Relationships in the
Home. (1) The family is the foundational building block for society and the
church; it was the institution first established by God (Ge. 2:18-25). (2) Marriage
is a picture of Christ and the church (Ep. 5:22-33). (3) Good relations in the home
are commanded by God (Col. 3:18-19). (4) Poor relationships in the home is a
bad testimony that reflects on Christ (Tit. 2:4-5). (5) Poor marriage relationships
hinder prayer (1 Pe. 3:7). (6) Poor marriage relationships disqualify men from
being pastors (1 Ti. 3:2, 4-5; Tit. 1:6). (7) Poor parent-child relations populate jail
cells (Pr. 29:15) and hell (Pr. 23:13-14). The Husband’s Duty toward His Wife:
(1) He is to love his wife (Ep. 5:25). (2) He is to leave father and mother and
dedicate himself to his wife (Ge. 2:24). (3) He is to nourish his wife (Ep.
5:28-29). (4) He is to cherish his wife (Ep. 5:29). (5) He is not to be bitter against
his wife (Col. 3:19). (6) He is to honor the wife as the weaker vessel (1 Pe. 3:7).
He is to treat the wife as part of his life and ministry (1 Pe. 3:7). (7) He is to meet
the physical needs of his wife (1 Co. 7:2-4). (8) He is to meet the financial needs
of his family (1 Ti. 5:8). (9) He is to be trustworthy (Pr. 5:15-21). The Wife’s
Duty toward Her Husband: (1) She is to love her husband (Tit. 2:4). (2) She is to
submit to her husband (Ep. 5:22-24, 33; Col. 3:18). (3) She is to maintain a meek
and quiet spirit (1 Pe. 3:4). (4) She is to keep the home (Pr. 14:1; Tit. 2:5). (5) She
is to be trustworthy (Pr. 31:11). (6) She is to do him good and not evil (Pr. 31:12).
(7) She is to be virtuous (Pr. 12:4; Tit. 2:5; 1 Pe. 3:2). (8) She is to preach to him
by her manner of life, not by her words (1 Pe. 3:1-5). (9) She is to meet the
physical needs of her husband (1 Co. 7:2-4). [See Child Training.]
HOMEBORN. (1) Native as opposed to foreign (Ex. 12:49). (2) A slave born in
the household (Je. 2:14).
HOMER. [See Weights and Measures.]
HOMOSEXUAL. This term is not used in the Bible, but the concept is. It refers
to men or women having sexual relations with members of the same sex. [See
Sodomy.]
HONEST. Upright; just; equitable; fair in dealing with others; free from trickery
and fraud; acting and having the disposition to act at all times according to justice
or correct moral principles; frank; sincere; according to truth (Webster). There are
two Greek words translated honest in the N.T.—kalopoion is translated “honest”
six times (Lk. 8:15; Ac. 6:3; Ro. 12:17; 2 Co. 8:21; 13:7; 1 Pe. 2:12). It is also
translated “good” (Mt. 3:10; 5:16; 7:17, 18, 19; 12:33), “better” (Mt. 18:8-9),
“fair” (Ac. 27:8), and “well” (Ga. 6:9). Semnos is translated “honest” two times
(Ph. 4:8; 1 Ti. 2:2). This word is translated “grave” in 1 Ti. 3:4, 8, 11; Tit. 2:2, 7.
“Honest occurs frequently (Ro. 12:17; 2 Co. 13:7; Ph. 4:8) in its original sense of
‘honorable, comely’” (The Bible Word-Book). [See Deceit, Flattery, Grave,
Hypocrisy, Integrity, Pure Conscience, Purloin, Sincere, Steal, Unfeigned,
Uprighteous.]
HONOUR. (1) Glory; praise; reverence (Ex. 14:17; Jud. 4:9). (2) Position of
respect or authority (Nu. 22:17; 27:20; Ps. 49:12; Pr. 4:8). (3) Esteem; dignity;
value (1 Th. 4:4). (4) Valuables (Ac. 28:10; Re. 21:24). (5) To respect; esteem;
venerate (Ex. 20:12; Le. 19:32; Es. 1:20). Who Is to Be Honored? God the Father
and God the Son (Joh. 5:23). Wives (1 Pe. 3:7). Parents (Ep. 6:2). True widows (1
Ti. 5:3-4). God-called, qualified pastors (1 Ti. 5:17). Government leaders (Ro.
13:7). Masters (1 Ti. 6:1). Every Christian (Ro. 12:10). All men (1 Pe. 2:17).
Honor to Men Involves the following: showing respect (Le. 19:32); financial
support (Mt. 15:6; 1 Ti. 5:3-4); to prefer one another (Ro. 12:10).
HONOURABLE. (1) Actuated by principles of honor; of honest reputation (Ge.
34:19; 1 Sa. 9:6; 1 Ch. 4:9). (2) Of higher rank (Nu. 22:15; 2 Sa. 23:19, 23). (3)
Distinguished; of high regard or station (Ps. 45:9; Isa. 3:5; 5:13; Ac. 13:50). (4)
Glorious; exalted; highly esteemed (Isa. 42:21; He. 13:4).
HOOD. A head or hair ornament worn by the women of Jerusalem in Isaiah’s day
(Isa. 3:23). “The word is used for a diadem or mitre (Isa. 62:6). The Targum
renders it ‘crowns.’ The Jewish women wore golden crowns on their heads, in the
form of the city of Jerusalem, with which they might not go out on a sabbath day”
(John Gill).
HOPE. The Bible word hope means that salvation in Christ is absolutely sure.
Hope is called an “anchor both sure and stedfast” (He. 6:19), a “strong
consolation” (He. 6:18), an “everlasting consolation” (2 Th. 2:16), “an helmet” (1
Th. 5:8), “a living hope” (1 Pe. 1:3). This is the opposite of the way the word
“hope” is used in everyday conversation. Normally we use the word “hope” to
express something uncertain. If Hope Is Not Uncertain, Why Is It Called a
Hope? Our salvation in Christ is called a hope, not because it is uncertain, but
because we do not yet enjoy the fulness of it (Ro. 8:24-25). Why Can a Christian
Have Confidence in Salvation? (1) God’s promise (He. 6:17-19; Tit. 1:2); (2)
God’s grace (2 Th. 2:16); (3) Jesus’ blood (He. 9:12); (4) Jesus’ resurrection (1
Pe. 1:3); (5) Jesus’ priesthood (He. 6:19-20). The believer can have certainty of
eternal salvation because it is not the reward for faithful service, but it is the free
gift of God’s grace through the blood of Christ. The believer’s eternal security
does not depend upon his own goodness and faithfulness, but upon that of the
Savior. The believer’s hope is the Lord Jesus Christ Himself (1 Ti. 1:1). He is our
hope. He has risen from the dead and is alive forever more, and He lives within
the believer (Col. 1:27). What Is the Christian’s Hope? (1) Eternal life (Tit. 1:2).
(2) Christ’s coming (Tit. 2:13). (3) Bodily resurrection is (Ro. 8:23-24). (4) The
glory of God (Ro. 5:2; Col. 1:27). This is a reference to the splendor and wealth
of Christ’s kingdom (Col. 3:4). It also refers to the moral perfection that we will
share at the resurrection (1 Joh. 3:1-3). (5) Perfect righteousness (Ga. 5:5). (6)
Rich inheritance (Ep. 1:18). (7) To be like Jesus (1 Joh. 3:2-3). All of these things
are the sure possession of every true Christian. This is our hope. It is not God’s
will for the believer to be unsure about whether or not he possesses these things;
rather it is His will that we “abound in hope” (Ro. 15:13). Praise God for such a
salvation! The Result of Denying the Believer’s Hope. To teach that the born
again Christian can lose his salvation results in the following things: (1) It takes
away the believer’s anchor of the soul (He. 6:19). The thing which makes it
possible for a Christian to stand fast through storms of doubt and fear and through
the problems of life is the sure knowledge that the blood of His Savior has given
him eternal life. Believers who do not understand their true position in Christ are
left to drift on life’s stormy seas without an anchor. They have no security or
stability. They do not know exactly where they stand with God. Their souls are
often troubled and fearful, because they do not have a proper understanding of
salvation. (2) It takes away the believer’s helmet (1 Th. 5:8-10). The helmet that
protects the believer’s mind in spiritual warfare is the helmet of “know-so
salvation” (1 Joh. 5:11-13). The Christian who does not understand his hope in
Christ has no helmet to protect him from Satan’s lies (Ep. 6:10-17). The
Christian’s mind is thus exposed to Satan’s fiery darts. When the devil comes
with his accusations and doubts, the Christian who has no helmet of a know-so
salvation is defeated and tossed about. (3) It takes away the believer’s consolation
(2 Th. 2:16). God desires the Christian to enjoy the comfort of knowing he is
eternally safe in Jesus. Those who teach an uncertain salvation rob believers of
this priceless comfort. The true Christian cannot be robbed of his secure blessings
in Christ, but he can be robbed of the comforting knowledge of these blessings in
this life if not properly instructed. [See Comfort, Consolation, Eternal Security,
Gospel, Grace, Justification.]
HOREB. Another name for Sinai, the mountain on which God gave Moses the
law (Ex. 3:1, 12; 17:6; De. 1:6; 4:15; 5:2; 1 Ki. 19:8; Ps. 106:19; Mal. 4:4).
HORITES. Inhabitants of Mount Seir (Ge. 14:6; 36:20-29; De. 2:12, 22).
HORN. (1) A musical instrument (1 Ch. 25:5). (2) A symbolic reference to
strength, power, and authority (1 Sa. 2:1; Job 16:15; Ps. 75:4-5; Je. 48:25; Ze.
1:21). (3) A king (Re. 17:12). “Little horn” in Daniel refers to the Antichrist (Da.
7:8; 8:9-14). [See Antichrist, Daniel, Government, Music, Prophecy.]
HORNET. A large wasp with a very painful sting (Ex. 23:28; De. 7:20; Jos.
24:12).
HORSE. Not mentioned among Abraham’s cattle, but first as coming from Egypt
(Ge. 47:17). The horse is almost exclusively used in war in Scripture, and is so
sculptured on the monuments both of Egypt and Assyria. Job gives a most elegant
description of a war-horse in Job 39:19-25. The Bible warns men not to trust in
horses or military might (Ps. 33:17). Solomon disobeyed the letter and spirit of
the prohibition not to multiply horses (De. 17:16), and his successors did also (1
Ki. 4:26; 22:4). Horses are used as symbols by the prophets (Ze. 1:8; Re. 6)
(Smith). The Antichrist is depicted as riding a white horse because he imitates
Christ and also to depict the fact that he rides into power on a deceptive program
of peace (Re. 6:2). The Lord Jesus Christ and the heavenly armies will return
from heaven on white horses (Re. 19:11-15). [See Antichrist, Heaven, Military,
Revelation.]
HORSE LEECH. A blood sucking worm (Pr. 30:15).
HOSANNA. An expression of praise to God (Mt. 21:9,15; Mk. 11:9-10; Joh.
12:13). The word means “Save now.”
HOSEA (Jehovah is help). An O.T. prophet who wrote the book of Hosea (Ho.
1:1). The Greek name Osee is used in Ro. 9:25.
HOSEN. Fine upper garments (Da. 3:21.
HOSPITALITY. Friendliness to strangers and visitors (Ro. 12:13; 1 Ti. 3:2; Tit.
1:8; 1 Pe. 4:9). The Greek word from which the word “hospitality” is translated
means “love of strangers.” The Bible says, “Let brotherly love continue. Be not
forgetful to entertain strangers: for thereby some have entertained angels
unawares” (He. 13:1-2). [See Angel, Entertain, Love.]
HOST. A large group of people, stars, angels, soldiers (Ge. 2:1; 21:22; De. 4:19;
Ps. 103:21; Lk. 2:13; Ac. 7:42).
HOUGH. To cut the hamstring on an animal so it cannot run (Ge. 49:6; Jos. 11:6,
9; 2 Sa. 8:4).
HOWBEIT. Notwithstanding; nevertheless (Jud. 4:17; Isa. 10:7).
HOW THAT. That (Mt. 16:12).
HUMBLE, HUMILITY. Humbleness of mind (Ro. 12:3). Humility is the

opposite of pride and boasting. Humility is to not seek or demand personal
recognition (Ph. 2:3). It is esteeming others better than oneself (Ph. 2:3). It is
caring for others, not just for oneself (Ph. 2:4). It is submitting to God and His
will (Ph. 2:5-8; Ja. 4:6-7). It is refusing to seek greatness for oneself (Mk. 9:35).
It is being mindful of and condescending to the weak (Ro. 12:16), such as
children (Mk. 9:36-37), the poor (Ja. 2), the weak-minded (1 Th. 5:14), those with
few talents (1 Co. 12:23-24), and those weak in faith (Ro. 14). Humility is to be
obedient to God’s will (Ph. 2:8). Humility is to esteem others better than oneself
(Ph. 2:3). Humility is to give all glory to God (2 Co. 10:17). Humility is to be
dependent upon God (1 Co. 2:3-4). Humility is to be kind and gentle and patient
towards others (2 Ti. 2:24-25; Tit. 3:2). What Humility Is Not. We know that
Christ was meek and lowly in heart (Mt. 11:29); thus by observing Him we can
see what humility is and what it is not. (1) It is not cowardice and timidity (Joh.
2:13-17; 8:44; 10:31-39; Mt. 23:1-12). (2) It is not an apologizing, self-degrading
attitude (Joh. 6). (3) It is not uncertainty (Mt. 7:29). (4) It is not quietness in the
face of unrepentant sin (Mt. 23:13-33). Bible Lessons on Humility. (1) Humility
is essential for greatness in God’s kingdom (Mt. 18:4). (2) Humility precedes
being exalted by God (Mt. 23:12; Ja. 4:10). (3) Humility precedes honor (Pr.
15:33; 18:12; 22:4). (4) The Christian is to be characterized by humility (Col.
3:12; 1 Pe. 5:5). (5) It is a product of the Spirit of God (Ga. 5:23). (6) It is to be
exercised by teachers (2 Ti. 2:25). (7) It is a requirement for hearing God’s Word
(Ja. 1:21). (8) It is precious in God’s sight (1 Pe. 3:4). (9) It is connected with
gentleness (2 Co. 10:1; Tit. 3:2). (10) It involves patience (Ep. 4:2). Examples of
Humility. Moses (Nu. 12:3), David (2 Sa. 16:11), Jeremiah (Je. 26:14), Stephen
(Ac. 7:60), Paul (2 Ti. 4:16), Jesus Christ (Mt. 11:29; Isa. 53:7). [See Base, Boast,
Condescend, Fear of God, Gentle, Haughty, Impenitence, Impudent, Low Degree,
Lowliness, Lowly, Mean, Meek, Poverty, Presumptuous, Pride, Puffed Up,
Repentance, Scorn, Stiffhearted, Stubborn, Vainglory.]
HUNGERBITTEN. Famished (Job 18:12).
HUSBAND. [See Home.]
HUSBANDMAN. A farmer (Ge. 9:20; Joh. 15:1; 2 Ti. 2:6; Ja. 5:7).
HUSBANDRY. Farming (2 Ch. 26:10; 1 Co. 3:9).
HYACINTH. A precious stone used in the breastplate of the high priest (Ex.
28:19). It is the transparent red, yellow, orange, or brown form of the mineral
zircon (Boyd). [See High Priest.]
HYMN. A Christian song of worship (Mt. 26:30; Ep. 5:19; Col. 3:16). [See
Music.]
HYPOCRITE. A pretender; a false professor; insincerity. The Greek word
hypokrites referred to a play actor who wore a mask to represent an identity other
than his own (Pr. 11:9; Isa. 9:17; Mt. 6:2, 5, 16; 15:7; 22:18; 23:13, 14, 15, 23,
29; 24:51; Mk. 12:15; 1 Ti. 4:2; Ja. 3:17). [See Craft, Cunning, Cunning
Craftiness, Deceit, Dissemble, Dissimulation, Doubletongued, Entice, False
Witness, Feign, Flattery, Flattering Titles, Guile, Pure Conscience, Sincere,
HYSSOP. A small bush (Le. 14:4, 6, 51, 52). The hyssop was mentioned together
with the cedar to refer to the creation in general, serving as specimens of small
and large plants (1 Ki. 4:33). A bundle of hyssop was used to sprinkle the blood
of the sacrifice (Ex. 24:6-8; Le. 14:4, 49-52; Ps. 51:7). The hyssop was used to
sprinkle the blood of the Passover Lamb on the door of the house (Exodus 12:22).
Hyssop, therefore, signifies the believer’s faith that appropriates Christ’s
atonement to our lives. Hyssop was used to sprinkle blood on the book of the Law
and on the Tabernacle to cleanse and sanctify it for God’s service (Hebrews
9:18-20). [See Cedar, Passover.]
-I-
I AM THAT I AM. A name for God that emphasizes that He is the self-existing,
eternal Creator (Ex. 3:14). By using the title “I Am,” the Lord Jesus Christ was
claiming to be God, and the Jews understood this and tried to stone Him (Joh.
8:56-59). All of the “I ams” of the Gospel of John are claims to deity (Joh. 6:35;
8:12; 10:11; 14:6). [See God, Jesus Christ.]
ICHABOD (the glory has departed). The son of Phinehas, grandson of Eli, was
given this name because the ark of the covenant had been captured by the
Philistines (1 Sa. 4:19-22).
ICONIUM (breast of sheep, image-like). The modern Konieh, on the central
plateau of Asia Minor. This level district was anciently called Lycoania, or
“domain of Jove” (Young). Paul visited Iconium on his church-planting journeys
(Ac. 13:51; 14:1, 19, 21; 16:2; 2 Ti. 3:11).
IDLE. Lazy; inactive (Ex. 5:8; Pr. 19:15; Mt. 12:36; 1 Ti. 5:13). [See Diligence,
Labor, Sluggard.]
IDOLATRY. Idolatry is the breaking of God’s first commandment (Ex. 20:3-5).
Idolatry originated with man’s unthankfulness toward God (Ro. 1:21-23). Idolatry
was the result of darkened hearts (Isa. 44:18-20; Ro. 1:21), demonic power (De.
32:17; 1 Co. 10:20; 2 Co. 4:3-4), and God’s curse (Isa. 44:17, 18; Ro. 1:21-24).
Idolaters are religious but lost, and they must hear the gospel and be saved (Ac.
17:23-31; Ep. 2:1-3, 11-13; 1 Th. 1:9-10). The idolater will not inherit the
kingdom of God unless he is converted through faith in Jesus Christ (1 Co.
6:9-11). God warns Christians of the danger of idolatry (1 Co. 10:7; 2 Co. 10:14;
6:16, 17; 1 Joh. 5:21). Idolatry is a cause for church discipline (1 Co. 5:11).
Idols and False Gods Mentioned in the Bible:
Adrammelech (2 Ki. 17:31). An Assyrian sun god that was introduced into
Samaria after the deportation of Israel. Children were offered in sacrifice to this
idol.
Annammelech (2 Ki. 17:31). An Assyrian moon goddess that was introduced into
Samaria after the deportation of Israel. Children were offered as human sacrifices.
Ashima (2 Ki. 17:30). Worshiped under the image of a goat.
Ashtoreth (1 Ki. 11:33). Baal had a female counterpart, known in Canaan as the
goddess Ashtoreth (Jud. 2:13; 1 Sa. 7:4). (Also spelled Ashtaroth, Ashteroth.) The
goddess was sometimes represented by a grove of trees rather than an image.
Jezebel had 400 prophets of Ashtoroth (1 Ki. 18:19). Ashtaroth’s symbols also
included the star, the crescent moon, and the lion. Ashtaroth was worshipped by
nations all across the ancient world and went by many names, including Astarte,
Inanna, Baalat, Baalah, Ishtar, Isis, Anath, and Nana. She was the Greek goddess
Aphrodite or Artemis or Diana and the Roman goddess Venus. She was the
goddess of sensual love, good fortune, and war. She was worshiped as the Queen
of Heaven (Je. 44:17-19).
Baal (1 Ki. 18:21). The chief god worshipped by the people of Canaan. Baal
worship is mentioned at least 150 times in Scripture and was a perpetual
temptation to Israel (Nu. 22:41; Ju. 2:13; 6:28-32; 1 Ki. 14:24; 16:31-32;
18:17-40; 2 Ki. 21:3; 2 Ch. 17:3; 21:6; Je. 19:4-5). Many places were named after
Baal worship, including Baalpeor which refers to Baal worship on Mt. Peor (Nu.
23:28; 25:3). Baal was associated with the worship of the sun, moon, and stars (2
Ki. 21:3). Baal was also associated with immorality (Nu. 25:1-18). The devil uses
the lust of the flesh to draw men away from God (1 Joh. 2:15-17). Baal worship
involved child sacrifice (Je. 19:5; 32:35). Baal priests worshipped in a demonic
frenzy (1 Ki. 18:28). Ahab and Jezebel brought Baal worship into Israel (1 Ki.
16:30-33). Elijah challenged Baal and killed 450 of the pagan prophets (1 Kings
18). Jehu destroyed the Baal temple in Samaria (2 Ki. 10). Baal worship took
many forms. In fact, Baal worship is called “Baalim” in reference to its plurality
(Judges 10:6). Baal was depicted as the storm god who controlled the weather and
the crops. He was depicted as the supreme god seated on a throne. He was also
depicted as a calf or a bull. Baal was also called Belos, Adad, and Hadad.
Ashtaroth was the female or goddess side of Baal worship (Jud. 2:13).
Baal-berith (Ju. 8:33). Lord of covenants; worship of Baal by the Shechemites. It
means “lord of the covenants.”
Baal-peor (Nu. 25:3). Lord of the opening; worship of Baal by the Moabites. It
was in Moab that the Israelites were seduced to this filthy form of idolatry.
Baalzebub, Beelzebub (2 Ki. 1:2, 6, 16). A god of the Philistine city of Ekron.
Baal-Zebub means the “lord of flies.” The Jewish leaders in N.T. times applied
this title to the devil and blasphemously said Christ was working in the devil’s
power (Mt. 12:22-30; Mk. 3:22; Lk. 11:15-19).
Bamah (Eze. 20:29). The word signifies an idolatrous high place’ Bamoth (plural)
means “high places,” and refers to Baal worship in high and exposed places (Jos.
13:17).
Bel (Isa. 46:1; Je. 50:2). The chief male deity of the Babylonians, worshipped as
the sun god, one of his symbols being a disc or a wheel encircling a star and/or
rays. Bel was also called Bel-Nimrod, Bel-Nipru, and Bel-Merodach (Marduk).
Bel-Nimrod doubtless points back to the biblical Nimrod, the founder of the first
Babylon kingdom and probably the leader of the idolatrous Tower of Babel (Ge.
10:9-10). Bel had the characteristics of Nimrod. He was a proud god-king and a
mighty warrior. Bel-Nipru means “the god of the chase” or “the great hunter.”
Compare Ge. 10:9. Bel was called “the supreme” and “the father of the gods.”
The Greeks called him Jupiter and the Romans, Zeus. Bel or Marduk was
worshipped as a dragon and a serpent. The Ishtar Gate of Babylon had depictions
of Marduk as a dragon. In Nebuchadnezzar’s day, the tower of Babel was named
for Marduk, and the shrine at the top had a 40-foot-high gold image of the god.
The Greek historian Herodotus said the golden idol was taken by the Persian king
Xerxes. Hammurabi’s Code (c. 1700 BC) mentions Bel and depicts King
Hammurabi of Babylon receiving the law from an enthroned sun god. The Cyrus
Cylinder also mentions Bel or Marduk. Cyrus calls Marduk “my lord.” [See also
Nebo.]
Chemosh (Nu. 21:29). A principal god of the Moabites and Ammonites,
worshipped by Solomon. Human sacrifices were offered to Chemosh (2 Ki. 3:27).
Chiun (Am. 5:26). An idol worshipped by Israel in the wilderness. It was one of
the astrological gods. See also Remphan.
Dagon (1 Sa. 5:2). Dagon is mentioned 13 times in the Bible, always in the
context of the Philistines (Judges 16:23-30). Dagon was closely associated with
Baal. In some legends, Dagon was said to be Baal’s father. Like Baal, Dagon
appeared in various forms. He was a storm god and a god of harvest. He also
appeared as half man-half fish.
Diana. A moon goddess that was popular among the Greeks and Romans (Acts
19:24-35). Diana of the Romans was called Artemis by the Greeks. She was also
the immoral goddess of fertility, and her worship was accompanied by immoral
practices such as temple prostitution. She was worshipped under a variety of
forms, including a woman with many breasts, a seductive woman, and a hunter/
warrior. One of her images was a crescent moon. There was a magnificent temple
of Diana in Ephesus. It took 220 years to build and was one of the “seven
wonders of the ancient world.” Ephesus’ coins featured images of the goddess.
Golden Calf (Ex. 32:1-6). A form of idolatry borrowed from Egypt. The Egyptian
god Apis was worshiped as a calf or bull. Jeroboam established this form of
idolatry in Israel (1 Ki. 12:28), no doubt because of its familiarity to Apis when in
Egypt (1 Ki. 11:40).
High Places. The high places usually referred to places of idolatry that were used
by the people in their daily lives (Le. 26:30; De. 12:2; 1 Ki. 14:23). In a few
passages, the high places refer to worship of Jehovah done in an improper place
and manner (1 Ki. 3:2-3; 2 Ch. 33:17). Usually, though, it refers to the worship of
idols. See also 1 Kings 15:14; 22:43; 2 Ki. 12:3; 14:4; 15:4, 35; 16:4; 17:9, 11;
21:3.
Jupiter and Mercury (Acts 14:12). Jupiter was supposed to be the most powerful
of the Roman gods. Another name for him was “Jove,” which means father. He
was depicted as a large, strong man with a beard. Mercury was the son and
messenger of Jupiter. Mercury was also called Hermes. He was smaller and had a
winged hat that depicted his speed to carry messages for the gods. We probably
see from this how Paul and Barnabas looked. Barnabas was larger, while Paul
was smaller. Compare 2 Co. 10:10.
Marduk. One of Babylon’s chief gods, also called Merodach. See Bel.
Merodach (Je. 50:2). One of Babylon’s chief gods, also called Marduk. See Bel.
Milcom (1 Ki. 11:5). An Ammonite idol which is the same as Moloch.
Moloch (2 Ki. 23:10). Molech and Baal were the same, according to the Bible (Je.
32:35). Child sacrifices were made to Moloch. The fearful idol was a human
figure with a bull’s head. The large metal idol was heated by a furnace and the
children were burnt alive to gain the god’s favor and to avoid bad luck. “The cries
of the children were drowned in the noise of flutes and kettle-drums. Mothers
stood by without tears, because if they wept or sobbed they lost the honor of the
act, and their children were sacrificed anyway.” Child sacrifice is mentioned
frequently in the Old Testament (De. 18:10; 2 Ki. 16:3; 17:17; 21:6; 23:10; 2 Ch.
33:6; Je. 32:35; Eze. 16:21; 20:26, 31).
Nebo (Isa. 15:2; 46:1; 48:1). Also spelled Nabo or Nabu. Nebo was worshipped
by the Babylonians and Assyrians, Nebo was the god of speech, learning, and
writing. He supposedly kept the Tablets of Destiny, in which was recorded the
fate of every person as dictated by the gods. In astrology, Nebo was associated
with the planet Mercury. He was supposed to be the son of Marduk, and on New
Year the idol was carried from its temple in Borsippa to Babylon so it could visit
Marduk. Nebo’s emblems included the writing tablet and the writing stylus that
was used to impress letters into clay tablets. Some of the Babylonian kings were
named for this god, including Nebuchadnezzar, which means “Nebo protect the
crown.”
Nehushtan. The brazen serpent of Numbers 21:8 was later set up as an idol by the
Israelites. When king Hezekiah destroyed it, he called it “Nehushtan,” a word of
contempt that means “a piece of brass” (2 Ki. 18:4).
Nergal (2 Ki. 17:30). An Assyrian and Babylonian god supposed to preside over
the fortunes of war and hunting. He was represented as part lion and part human.
Nibhaz (2 Ki. 17:31). One of the idols introduced into Samaria after the
deportation of the ten northern tribes. It was worshiped under the image of a dog.
Nisroch. An eagle-headed god that was depicted in the Assyrian palaces.
Sennacherib was worshiping this idol when he was slain by two of his sons (2 Ki.
19:37; Isa. 37:38).
Queen of Heaven (Je. 7:18; 44:17-19, 25). Astarte the moon goddess. Several of
the ancient goddesses, including Venus and Ishtar, were called the Queen of
Heaven. The Roman Catholic Church converted this idolatry into veneration of
Mary and the infant Jesus.
Remphan (Ac. 7:43). An astrological god associated with Moloch. It was possibly
the planet Saturn. It is called Chiun in Amos 5:26.
Rimmon (2 Ki. 5:18). A Syrian god associated with Baal. It was also called Hadad
Rimmon, Hadad being another name for Baal.
Succothbenoth (2 Ki. 17:30). A Babylonian goddess worshiped by “sacred
prostitution.” Succothbenoth means “tents of daughters.”
Tammuz (Eze. 8:14). The myth of Tammuz was popular among ancient nations. It
had many varieties, and the gods and goddesses went by a variety of names
(Osiris, Adonis, Ishtar, Isis, Aphrodite, Venus). According to this myth, the god
was killed and mourned by his goddess wife, who descended into the underworld
to raise him from the dead. Afterwards he produced a son. Women celebrated this
myth with mourning and with immoral acts. The supposed resurrection was a
demonic attack on the uniqueness of the resurrection of Jesus Christ.
Tartak (2 Ki. 17:31). A pagan idol introduced into Samaria after the overthrow of
the kingdom of Israel. It was called the “prince of darkness.” Its image was a
donkey.
Teraphim (Ju. 17:5). Household gods. They were consulted as oracles and used in
occultic rituals.
Unknown God (Ac. 17:23). The Greeks inscribed an idol with the name “the
Unknown God.” Perhaps they were admitting that they were unable to find God.
IDUMEA (the territory of Edom). The Greek form of the name of Edom, the
“field of Edom.” [See Edom.]
IF SO BE. If (Jos. 14:12; 1 Co. 15:15).
IGNOMINY. Shame; confusion (Pr. 18:3).
IGNORANCE. Unknowing; unaware; unwitting; destitute of knowledge (Le.
4:2; Nu. 15:24; Ac. 17:30; Ep. 4:18; 1 Pe. 1:14; 2:15).
ILL. (1) Imperfect; sickly (Ge. 41:20; De. 15:21). (2) Hurt; injury (Ps. 106:32;
Ro. 13:10). (3) Stink (Joel 2:20). [See Healing, Suffering, Trials.]
ILL FAVOURED. Imperfect; sickly; bad looking (Ge. 41:3-4, 19, 20).
IMAGE. (1) To form a likeness, as an idol (Ge. 31:10; Ex. 23:24; 34:13; Da.
3:1). [See Idolatry] (2) Jesus Christ is the express image of God, meaning He is
very God Himself (He. 1:3). [See I Am, Immanuel, Jesus Christ.]
IMAGERY. Imagination; images of the mind (Eze. 8:12). [See Conscience,
Heart, Imagination.]
IMAGINATION. The thoughts of man’s heart (De. 29:19). Because of sin, the
imagination is corrupt (Ge. 6:5; 8:21; De. 31:21; 1 Ch. 28:9; 29:18; Pr. 6:18; Je.
3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17; Lam. 3:60, 61; Ro. 1:21; 2
Co. 10:5). [See Conscience, Heart, Sin, Soul, Spirit.]
IMAGINATION. The thoughts of man’s heart (De. 29:19). Because of man’s
sin, the imagination is corrupt (Ge. 6:5; 8:21; De. 31:21; 1 Ch. 28:9; 29:18; Pr.
6:18; Je. 3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17; Lam. 3:60,61; Ro.
1:21; 2 Co. 10:5). [See Conscience, Heart, Sin, Soul, Spirit.]
IMMANUEL. A prophetic name for Jesus which means “God with us” (Isa.
7:14; Mt. 1:23). [See God, Jehovah, Jesus Christ.]
IMMEDIATELY. Straightway; directly (Ac. 10:33). “Immediately” is one of the
key words of the Gospel of Mark (Mk. 1:31, 42; 2:8, 12; 4:5, 15, 16, 17, 29; 5:2,
30; 6:27, 50; 10:52; 14:43). Mark presents Jesus Christ as the Servant of God,
coming to earth to do His will. Thus He goes from activity to activity
“immediately,” without any delay. [See Straightway.]
IMMINENT. Impending; could happen any moment. This describes Christ’s

teaching regarding His coming for church-age saints (1 Th. 1:9-10; Tit. 2:12, 13;
Mt. 24:42-44; Ja. 5:8-9; 1 Joh. 2:28; Re. 1:3). [See Prophecy, Rapture, Second
Coming.]
IMMODEST. [See Modesty, Nakedness.]
IMMORAL. [See Adultery, Chambering, Concupiscence, Divorce, Dog,
Episcopal, Filthiness, Filthy Communication, Foolish Talking, Fornication,
Inordinate Affection, Jesting, Lascivious, Law, Lewd, Lust, Methodist, Mincing,
Modesty, Nakedness, Presbyterian, Sanctification, Sodomy, Trim, Unclean,
Wanton, Whore, Whoremonger.]
IMMORTAL. Not subject to death (1 Co. 15:53-54; 1 Ti. 6:16).
IMMUTABLE. Unchangeable. This is a character of God (Ps. 33:11; 102:26;
Mal. 3:6; He. 13:8; Ja. 1:17).
IMPART. To share; to give a portion; to communicate; to supply (Lk. 3:11; Ro.
1:11).
IMPEDIMENT. A restriction; a hindrance; an obstruction (Mk. 7:32).
IMPENITENCE. The state of refusing to repent; hard-hearted; stubborn toward
God (Ro. 2:5). [See Humble, Impudence, Presumptuous, Pride, Repentance,
Stiffhearted, Stubborn.]
IMPERIOUS. Ruling; domineering (Eze. 16:30).
IMPLACABLE. Irreconcilable; refusing to be appeased; stubborn; constantly in
enmity (Ro. 1:31).
IMPLEAD. To call into court; sue at law or to answer to a suit (Ac. 19:38).
IMPORTUNITY. Bearing on; pressing or urging in request or demand (Lk.
11:8).
IMPOTENT. Powerless; weak; sick (Joh. 5:3, 7; Ac. 4:9; 14:8).
IMPUDENT. Shameless; lacking modesty; bold with contempt of others (Pr.
7:13; Eze. 2:4; 3:7). [See Humble, Impenitence, Modesty, Presumption, Pride,
Repentance, Stiffhearted, Stubborn.]
IMPUTE. To put on someone’s account. Christ’s righteousness is imputed to the
believer (Ro. 4:6, 11, 22-24; 2 Co. 5:19; Ja. 2:23). [See Gospel, Grace,
Justification, Propitiation.]
IN HAND. (1) In progress (1 Sa. 20:19). (2) In one’s possession (Ge. 24:10; 35:4;
39:3; De. 24:1). (3) To expose one’s life to risk (Job 13:14; 1 Sa. 28:21; Ps.
119:109). (4) Mediated by (Ga. 3:19).
IN REMEMBRANCE. [See Remembrance.]
IN VERY DEED. Really; truly (Ex. 9:16; 1 Sa. 25:34).
INCENSE. A fragrant substance (Ex. 25:6; 30:1-9; 35:8, 28). The burning of
incense in the tabernacle was symbolic of prayer (Ps. 141:2; Re. 8:3-4). The
burning of incense on the golden altar represents Christ’s intercessory ministry

for His people (1 Ti. 2:5; He. 7:25; 1 Joh. 2:1; Ro. 8:34). [See High Priest, Jesus
Christ, Prayer, Tabernacle.]
INCONTINENCY. Lack of self-control (1 Co. 7:5; 2 Ti. 3:3). The Greek words
translated “incontinent,” akrasia and akrates, are also translated “cannot
contain” (1 Co. 7:9) and “excess” (Mt. 23:25). [See Adultery, Concupiscence,
Fornication, Lust, Temperate, Wanton.]
INCORRUPTIBLE (1 Co. 9:25; 15:42, 50-54; 1 Pe. 1:4,23). Incorruptible refers
to the condition of the believer after the resurrection. He will not be subject to
sickness, weakness, sorrow, or any of the other conditions brought upon the world
because of sin. [See Resurrection.]
INDIGNATION. Anger; contempt; disgust; abhorrence; the anger of a superior
(Ne. 4:1; Es. 5:9; Da. 11:30; Mt. 20:24; 26:8; Lk. 13:14; Ac. 5:17). The Hebrew
word zaam is translated “indignation” 20 times (Ps. 69:24; 78:49; 102:10; Isa.
10:5, 25; 13:5; 26:20; 30:27; Je. 10:10; 15:17; 50:25; La. 2:6; Eze. 21:31;
22:24,31; Da. 8:19; 11:36; Na. 1:6; Hab. 3:12; Zep. 3:8). Zaam is also translated
“anger” (Ps. 38:3), and “rage” (Ho. 7:16). “Indignation” most frequently refers to
God’s wrath against sin (De. 29:28; Ps. 69:24; 78:49; 102:10; Isa. 10:5, 25; 13:5;
26:20; 30:27, 30; 34:2; 66:14; Je. 10:10; 50:25; Eze. 21:31; 22:24, 31; Na. 1:6;
Hab. 3:12; Mi. 7:9; Zep. 3:8; He. 10:27; Re. 14:10). In the O.T. prophets the word
“indignation” especially refers to God’s wrath which will be poured out during
the Great Tribulation. “Indignation” also refers to the blasphemies of the
Antichrist (Da. 8:19; 11:36). [See Anger, Antichrist, Day of the Lord, Great
Tribulation, Judgment, Hell, Imprecatory, Judgment, Prophecy, Sin, Vengeance.]
INDITE. To bring forth; to compose an account of (Ps. 45:1).
INDUSTRIOUS. Zealous; hard working (1 Ki. 11:28). [See Diligence, Labor,
Sluggard, Zeal.]
INFIDEL. One who does not believe in the Bible and in the divine origin of
Christianity (Webster) (2 Co. 6:15; 1 Ti. 5:8).
INFINITE. Having no end; without limits; boundless (Ps. 147:5; Job 22:5; Nah.
3:9). [See Eternal.]
INFIRMITY. Sickness; weakness (Le. 12:2; Ps. 77:10; Pr. 18:14; Mt. 8:17; Lk.
5:15; 7:21; Joh. 5:5; Ro. 6:19; 15:1; Ga. 4:13; 1 Ti. 5:23; He. 4:15). The word
translated “infirmities” in 2 Co. 12:9, astheneia, is translated “weakness” (2 Co.
12:9), “sickness” (Mt. 8:17; Joh. 11:4), “disease” (Ac. 28:9). [See Healing,
Suffering, Trials.]
INFLAME, INFLAMMATION. (1) Redness and swelling of the body (Le.
13:28; De. 28:22). (2) To be excited, stirred up, intoxicated (Isa. 5:11). [See
Drunkenness, Lust, Wine.]
INFOLDING. To fold in upon itself (Eze. 1:4).
INFORM. (1) Instruct; teach (Ps. 32:9). (2) Accuse; bring information against
(Ac. 24:1).
INHERITANCE. An estate received from one’s parents or relatives or from a

benefactor. Israel has been promised an inheritance of a land and an eternal
kingdom through Abraham and David (Ge. 15:7; 15:8; 28:4; Le. 20:24; 25:46;
De. 2:31; 16:20; 2 Sa. 7:8-17; Isa. 54:3; 57:13; 60:21; 65:9; Eze. 33:24;
47:13-14). [See Covenant, Kingdom of God, Millennium.] Believers are heirs of
God’s riches in Jesus Christ (Ac. 20:32; 26:18; Ep. 1:11, 14, 18; Col. 1:12; He.
9:15; 1 Pe. 1:4). The believer’s inheritance is preserved in heaven (1 Pe. 1:4). The
believer is sealed until he receives the full inheritance (Ep. 1:12-14; 1 Pe. 1:3-5).
[See Eternal Security, Grace, Heaven, Hope, Justification.]
INIQUITY. Sin; perverseness; unrighteousness (Ge. 15:16; 19:15; 44:16; Nu.
23:21). There are four Greek words translated “iniquity” in the N.T. (1) anomia is
translated “iniquity” (Mt. 7:23; 13:41; 23:28; 24:12; Ro. 4:7; 6:19),
“transgression” (1 Joh. 3:4), and “unrighteousness” (2 Co. 6:14). (2) Adikia is
translated “iniquity” (Lk. 13:27), “unjust” (Lk. 16:8; 18:6),
“unrighteousness” (Joh. 7:18; Ro. 1:18), and “wrong” (2 Co. 12:13). (3) Poneria
is translated “iniquity” (Ac. 3:26) and “wickedness” (Mt. 22:18; Mk. 7:22; Ro.
1:29; 1 Co. 5:8; Ep. 6:12). (4) Paranomia is translated “iniquity” (2 Pe. 2:16) and
“contrary to the law” (Ac. 23:3). The Old Testament Hebrew word avon,
translated iniquity about 215 times, refers to “that which is not straight or upright,
moral distortion.” Avon is from the Hebrew word avah, which is translated “do
amiss,” “pervert,” “do wrong,” and “make crooked.” Iniquity refers first to the
nature of sin, then to the action of sin, finally to the judgment of sin. David spoke
of “the iniquity of my sin” (Psa. 32:5). It was his iniquity that resulted in his sin.
David said he was “shapen in iniquity” (Psa. 51:5). This refers to his fallen
character. Iniquity is first of all the corrupt nature of man’s heart, and then
iniquity is the sinful deeds. Christ bore our iniquities (Isa. 53:5). [See Sin.]
INJOIN. To order or direct with urgency; to admonish or instruct with authority;
to command (Webster) (Phile. 8; He. 9:20). Same as “enjoin.”
INJURIOUS. Causing harm (1 Ti. 1:13).
INKHORN. A container for writing ink (Eze. 9:2, 3, 11).
INNOCENCY. An old form of innocence (Ge. 20:5; Ps.; 26:6).
INNOCENTS. Innocent persons (Je. 2:34; 19:4).
INORDINATE. Excessive; disorderly; immoderate; beyond legal bounds (Eze.
23:11; Col. 3:5).
INORDINATE AFFECTION (Col. 3:5). This term is used in the context of
things which are immoral and unclean. It refers to any type of desire which is
unlawful and impure. [See Adultery, Affect, Affection, Concupiscence, Evil
Affected, Fornication.]
INSPIRATION. The word “inspiration” in 2 Timothy 3:16 means to “breath
into.” It describes God breathing into the Scripture so that its words are His
words. The Bible is a “God breathed” book. 2 Peter 1:21 says that the Bible
authors wrote as they were “moved by the Holy Ghost.”
The Claim of Inspiration. Thousands of times in the Bible we find the claim that
God is its author. Phrases such as “thus saith the Lord” and “the word of God”
permeate the Bible. By my own count, these phrases are used 1,787 times in the
Old Testament exclusive of the Psalms. Consider Exodus 34:27; 2 Samuel 23:2;
Isaiah 1:2; Jeremiah 1:7, 9; Ezekiel 2:7; Matthew 12:36; Luke 1:70; Acts 3:21. If
the Bible is not the Word of God, it is a great lie.
The Extent of Inspiration
2 Timothy 3:13-17. Consider some lessons from this passage: (1) The Bible is
“holy.” This means “set apart, different.” The Bible is different from other books.
(2) The Bible is from God (v. 16). Though written by men, the Bible is a product
of God. (3) The Bible is from God in its entirety (v. 16). All of the Scripture is
said to have come from God. The word for Scripture here is graphe, which means
“writing” or “book.” (4) The Bible is from God in its smallest detail (v. 15). The
word for Scripture here is gramma, which refers to an individual letter of a word.
Even the smallest details of the Bible are from God. This is why Bible translators
must be very careful. (5) The Bible is one book with one theme: Salvation in
Jesus Christ (v. 15). The Bible is not a group of disconnected religious writings. It
is a unified Book planned by God for the purpose of teaching man the way of
salvation (compare Lk. 24:44-45; Joh. 1:45; 5:39; Ep. 3:11). (6) The Bible can
protect Christians from error (vv. 13-15). If the Bible contains myths and errors, it
cannot protect from false teaching! (7) The Bible is sufficient to make the
Christian complete and mature (v. 17). An imperfect book could not produce
perfection.
2 Peter 1:19-21. (1) The Bible is a light shining in a dark place (v. 19). The dark
place is the world. It is dark because of man’s sin and spiritual blindness and the
work of the devil (2 Co. 4:4). Man is not able to know spiritual truth without a
revelation from God. The Bible is that revelation that shines in the darkness. (2)
The Bible is a “sure word.” It is the infallible Word of God. It is trustworthy. (3)
The Bible contains prophecy of the future, which proves that it is the Word of
God. (4) The Bible is not a product of man’s will (v. 21). Other books are the
product of the will of the human author, but not the Bible. It is the product of
God’s will. (5) The Bible writers were holy men chosen and prepared by God for
His work. (6) Those who take heed to the Bible are wise.
1 Corinthians 2:9-13. (1) The Bible contains truth that man cannot know by his
own investigation and intellect (v. 9). (2) God, by His Spirit, has revealed things
about Himself, salvation, and His plans (vv. 10-12). (3) God chose the very words
of this revelation (v. 13). God did not give the Bible writers general thoughts
only; He gave them the very words.
1 Peter 1:10-12. (1) The Bible writers wrote by the Spirit of God that was in
them. (2) The main subject of the Bible is Jesus Christ and His salvation by the
cross (“the sufferings of Christ”) and His coming kingdom (“the glory that should
follow”). This refers to Christ’s first coming and second comings. (3) The
prophets did not understand everything they wrote, because they were not writing
their own thoughts. (4) The Bible contains prophecies of the future. This also
proves that it is of God, for only God knows the future.
Acts 3:18, 21. (1) The Bible prophets spoke and wrote God’s words. (2) The
Bible’s main subject is Jesus Christ and His suffering and kingdom. (3) The Bible
prophets were holy, meaning they were chosen by God and set apart for His work.
(4) The Bible was written by many men in many different times, but it is one
Book. All of the Bible prophets spoken with one voice.
What Did Christ Believe about the Scriptures? (1) The O.T. is perfect to the letter
(Mt. 5:17-18). (2) The O.T. cannot be broken (Joh. 10:35). This means that the
Bible is authoritative in every detail. Every statement in the Bible will be proven
to be true. This means that the Bible is infallible. (3) The O.T. is a divinely-
planned book that reveals Jesus Christ (Lk. 24:44). (4) Every part of the O.T. is
inspired of God (Lk. 24:44). The law refers to the first five books of the Bible.
The writings refers to the historical books (Judges to Esther) and the prophets.
The Psalms refers to the poetical books from Job to Ecclesiastes. (5) The O.T.
people, events, and miracles are true. Some of the O.T. people and events Christ
referred to are as follows: the creation (Mk. 13:19), Adam and Eve (Mt. 19:4-6;
Mk. 10:6-7), Cain and Abel (Mt. 23:35; Lk. 11:50-51), Noah and the flood (Mt.
24:37-39), Abraham (Joh. 8:39-40), the destruction of Sodom and Gomorrah (Lk.
17:28-29), Lot’s wife turning to salt (Lk. 17:32), Moses and the burning bush
(Mk. 12:26), Manna from heaven (Joh. 6:31-32), the brazen serpent (Joh.
3:14-15), Jonah and the whale (Mt. 12:39-41; Lk. 11:29-32), Nineveh repenting at
Jonah’s preaching (Lk. 11:32), the queen of Sheba visiting Solomon (Lk. 11:31).
(6) The authors of the O.T. were those claimed by the Scripture. According to
Jesus, Moses wrote the books of the law (Lk. 24:44; Joh. 5:45-47); David wrote
the Psalms bearing his name (Lk. 20:42); Daniel wrote the book bearing his name
(Mt. 24:15). Jesus often quoted from the book of Isaiah and said it was written by
the historical prophet Isaiah, not by some unknown group of men. In John
12:38-41, Christ quoted from both major sections of Isaiah and said both were
written by the same Isaiah. This destroys the modern myth that Isaiah was the
product of more than one author.
The Evidence that Moses Wrote the Pentateuch. Moses is mentioned 843 times in
the Bible! (1) The books themselves claim to have been written by Moses (Ex.
24:4,7; 34:27-28; Nu. 33:2; De. 1:1-5; 4:4-5; 31:9-12, 24-26). (2) Other O.T.
books claim that Moses wrote the Pentateuch (Jos. 1:7; 8:30-35; Ju. 3:4; 1 Ki.
2:3; 2 Ki. 14:6; 22:8-11; 23:21-25; Ezr. 3:2; Ne. 8:1; 9:14; Da. 9:11; Mal. 4:4). (3)
The N.T. claims Moses wrote the Pentateuch. Moses is mentioned 80 times in the
New Testament. See Mk. 12:26; Lk. 16:29-31; 24:27 (Moses writings are called
Scripture); 24:44; Joh. 1:17; 5:45-47; 8:5; Ac. 15:21; 2 Co. 3:15. The Lord Jesus
Christ quoted from every part of the Pentateuch: Genesis (Mt. 19:4-6; 24:37-39);
Exodus (Mk. 12:26 citing Ex. 3:6); Leviticus (Mt. 8:4 citing Le. 14:1-32);
Numbers (Joh. 3:14-15 citing Nu. 21:8,9 and Joh. 6:31-32 citing Nu. 11:6-9);
Deuteronomy (Mk. 10:4-5 citing De. 24:1). [See also Isaiah.]
INSTANT, INSTANTLY. (1) Suddenly; in a moment (Isa. 29:5; 30:13; Lk.
2:38). (2) With urgency; persevering; to be diligent in continuing a certain
ministry for God in spite of difficulties (Ro. 12:2; 2 Ti. 4:2). The Greek word
translated “instant” in 2 Ti. 4:2 is ephisteemi, which is also translated “came
upon” (Lk. 2:9; 21:34), “assaulted” (Ac. 17:5), and “at hand” (2 Ti. 4:6). [See
Diligence, Labor, Straightway, Zeal.]
INSTRUCT. The biblical term “instruct” refers to every aspect of child training.
It is teaching; it is encouraging; it is explaining; it is exemplifying; it is correcting
(De. 4:36; 32:10; 2 Ki. 12:2; Ne. 9:20; Ps. 32:8; Pr. 1:2, 3, 7, 8; 4:1, 13; 5:12, 13;
6:23; 8:10, 33; 10:17; 12:1; 13:1, 18; 15:5, 32, 33; 16:22; 19:20, 27; 21:11; 23:12,
23; 24:32; Isa. 8:11; 40:14; Je. 17:23; Mt. 13:52; Ac. 18:25; 2 Ti. 2:25). A
person’s attitude toward instruction is a chief indicator of his spiritual condition
(Pr. 1:7; 10:17; 12:1; 13:1; 15:5, 32). The Bible is given for instruction in
righteousness (2 Ti. 3:16,17). [See Admonish, Bible, Chasten, Child Training,
Convince, Correction, Counsel, Discipline, Exhort, Pastor, Preach, Rebuke,
Reproof.]
INSURRECTION. An uprising (Ezr. 4:19; Mk. 15:7; Ac. 18:12). [See
Government, Rebellion.]
INTEGRITY. Purity; sincerity; honesty; uprightness (Ge. 20:5; 1 Ki. 9:4; Ps.
7:8; 25:21; 26:1; Job 2:3, 9; 27:5). When “integrity” is used to describe man’s
condition, it does not refer to his own moral integrity, but to that which God gives
to those who believe on Him. The Bible says there is none righteous (Ro. 3:10),
but the very righteousness of Jesus Christ is put to the account of the believer
(Ro. 3:22-25; 2 Co. 5:21). Thus when the Psalmist spoke of his integrity (Ps. 7:8;
26:1, 11; 41:12), he was referring to the fact that he had faith in God and sought
to walk in obedience to God’s commands. [See Justification, Righteousness,
Sanctification, Sincere, Upright.]
INTERCESSION. Prayer; petitioning; entreating; mediation (Je. 7:16; 1 Ti. 2:1).
It is used for man’s intercession to man (Je. 36:25), man’s intercession to God (Je.
7:16; 27:18; Ro. 11:2; 1 Ti. 2:1), Christ’s intercession to God the Father on behalf
of man (Isa. 53:12; He. 7:25), the Holy Spirit’s intercession on the behalf of the
believer (Ro. 8:26, 27, 34). In reference to man’s prayers to God, intercession
refers to that aspect of prayer whereby the believer petitions God for a specific
request. Two great examples of intercession are Abraham for Sodom (Ge.
18:20-33) and Moses for Israel (Ex. 32:30-33; De. 9:18-29). [See Prayer.]
INTERMEDDLE. To meddle in the business of other people (Pr. 14:10; 18:1).
[See Busybody, Gossip, Talebearer, Tattler, Whisperer.]
INTREAT. To ask; to desire; to beseech; to seek favor; to supplicate (1 Ki. 13:6;
Ps. 45:12; 119:58; Pr. 19:6). Same as “entreat.” In the Old Testament, the term
particularly refers to earnest beseeching in time of extremity. Pharaoh had Moses
intreat God to remove the judgments from his land (Ex. 8:30; 9:28; 10:17-18);
Manoah intreated the Lord about Samson (Jud. 13:8); Israel intreated the Lord for
delivery from their enemies (2 Sa. 21:14; 2 Sa. 24:25; 1 Ch. 5:20); the prophet
intreated God to restore the withered hand of King Jeroboam (1 Ki. 13:6). [See
Intercession, Prayer, Supplication.]
INVENTIONS. Devices; man’s evil contrivances (Ps. 99:8; 106:29, 39; Ec.
7:29). [See Conscience, Heart.]
IRON. A heavy metal used for tools and other chariots (Ge. 4:22; Nu. 31:22;
35:16; De. 3:11; 8:9; 27:5; 28:23, 48; Jos. 6:19; 17:16; 22:8; Ju. 1:19; 4:3; 1 Sa.
17:7; 2 Sa. 23:7; 1 Ch. 20:3; Job 19:24; 20:24; 28:2; 40:18; 41:27). The
evolutionary theory of man’s origin claims that mankind has passed through
stages from the stone age to the iron age, but the Bible says that men knew how to
work with metals from the very dawn of earth’s history (Ge. 4:22). We read of
iron implements in the two oldest books of the Bible, Genesis and Job. [See
Brass, Evolution.]
ISAAC (laughter). Abraham’s miracle son, who was promised by God and who
inherited Abraham’s blessing (Ge. 15:1-6; 17:15-21; 18:9-14; 21:1-8; Mt. 1:2;
8:11; 22:32; Lk. 3:34; 13:28; 20:37; Ac. 3:13; 7:8, 32; Ro. 9:7, 10; Ga. 4:28; He.
11:9, 17, 18, 20; Ja. 2:21). Isaac typified the Lord Jesus Christ. Like Jesus, Isaac
had a miraculous birth, loved his father, was offered (symbolically) as a sacrifice,
was given a bride by his father, loved his bride, and inherited his father’s wealth.
[See Jesus Christ, Type.]
ISAIAH (the salvation of the Lord). The prophet of Israel who authored the book
by his name (2 Ki. 19-20; 2 Ch. 26:22; 32:20, 32; Isa. 1:1; 2:1; 7:3; 13:1; 20:2, 3;
37:2, 5, 6, 21; 38:1, 4, 21; 39:3, 5, 8). Skeptical scholars claim that Isaiah 40-48
was written by an unknown “prophet” who lived in Babylon after its fall, 170 or
more years after the “traditional Isaiah.” “Only chs. 1-39 can be assigned to
Isaiah’s time; it is generally accepted that chs. 40-66 come from the time of Cyrus
of Persia (539 B.C.) and later” (The New Oxford Annotated Bible). Following are
four of the many reasons why we reject this view: (1) The skeptical view is the
product of unbelief. It was invented by modernists in an attempt to deny Isaiah’s
prophetic element. The prophecies of Isaiah pertaining to the destruction of
Babylon and other ancient nations are so precise that modernists were forced
either to accept the Bible as divinely inspired or to concoct a theory about Isaiah
being written AFTER the events. (2) The argument that the two major portions of
Isaiah are so different in style that they must have been written by different men is
explained by the great difference in subject matter. Chapters 1-39 deal with God’s
warning of judgment, while chapters 40-66 deal with God’s promise of salvation.
The first section deals with woe; the second, with comfort. (3) The skeptical view
is refuted by Jesus’ reference to the entire book of Isaiah as the prophecy of one
Isaiah. In John 12:38-41, Jesus quoted from both major portions of Isaiah (6:1-5
and 29:10 from the first 39 chapters, and 53:1 from the last 27 chapters). Isaiah is
the book that is most frequently quoted by Christ and His apostles, and every time
they quoted from Isaiah, they did so with the understanding that the book was
written by the historical prophet (Mt. 3:3; 4:14; 8:17; 12:17; 13:14; 15:7; Mk. 7:6;
Lk. 3:4; 4:17; Joh. 1:23; 12:38, 39, 41; Ac. 8:28, 30; 28:25; Ro. 9:27, 29; 10:16,
20; 15:12). Those who accept the authority of Jesus Christ give no credence to
skeptical views of the Bible. (4) The skeptical view is refuted by Isaiah’s
prophecies. Both parts of Isaiah give the same prophetic outline of the future and
describe the same Messiah. Since the prophecies were fulfilled to the letter in the
life of Jesus Christ, it is clear evidence of the book’s divine inspiration. Isaiah saw
Christ’s virgin birth (Isa. 7:14), His forerunner John the Baptist (Isa. 40:3-5), His
ministry in Galilee (Isa. 9:1-2), His deity and eternal throne (Isa. 9:6-7), His
preaching and miracles (Isa. 11:2; 50:4; 61:1-3), His determination (Isa. 50:7),
His rejection by the Jewish nation (Isa. 49:7; 53:1-3), and His sinless reputation
(Isa. 53:9). Isaiah described Christ’s sufferings in great detail: His willingness to
die for the nation (Isa. 53:7); His awful marring (Isa. 49:16; 50:6; 52:14); His
unjust treatment (v. 8); and His body laid in the grave of a rich man (“made his
grave with the rich,” v. 9). Isaiah also described Christ’s justification of many
through the preaching of the gospel (Isa. 53:11) and His ministry to the Gentiles
(Isa. 11:10; 42:1, 6-7; 49:6). [See Bible, Fables, Foolish Questions, Inspiration,
Jesus Christ, Prophecy.]
ISHI (my husband). A reference to Israel’s new relationship with God after
Christ’s return (Ho. 2:16).
ISHMAEL (God hears). Abraham’s son by his concubine Hagar (Ge. 16:1-16;
17:18-20; 21:9-21; 25:12-16; 28:9; 37:25-28). Ishmael married an Egyptian
woman (Ge. 21:8-21), and Isaac’s son Esau married his daughter (Ge. 28:9;
37:10). [See Abraham, Isaac, Hagar.]
ISHMAELITES. The descendants of Ishmael settled in northern Arabia and
were perpetual enemies of Israel (Ju. 8:24; Ps. 83:6).
ISLAND, ISLE. In the Old Testament, the word island has a wider meaning than
the modern word. The root meaning is habitable land, and it has the following
meanings: (1) Dry land, as opposed to water (Isa. 42:15). (2) An island
surrounded by water (Isa. 23:6; Je. 2:10; Ac. 27:16; 28:7; Re. 1:9). (3) A
coastland (Isa. 20:6; Ge. 10:5). (4) The farthest regions of the earth (Isa. 41:5;
Zep. 2:11). Isle refers to nations that were established by the children of Noah
(Ge. 10:5), the nations of the earth which shall worship Christ in His kingdom
(Ps. 97:1), and the nations of the world that are called to salvation in Christ (Isa.
49:1-12).
ISRAEL (having power with God). The nation created by God to preserve His
truth in the world, to be a light of the world, and to prepare the way for Christ’s
coming. The nation is named after Jacob, who was renamed Israel by God (Ge.
32:28). God called Abraham (Ge. 12:1-3). Abraham had Isaac (Ge. 21). Isaac had
Jacob (Ge. 25). Jacob had twelve sons who became the fathers of the twelve
tribes of Israel (Ge. 49). To this special people, God gave a land so they could live
separated from the idolatrous nations in order to fulfill God’s purposes. God
delivered the Scriptures to the world through Israel (Ro. 3:1-2). He also gave the
Savior through Israel (Ro. 9:4-5). Today the nation Israel has been set aside
temporarily in the purposes of God, and He is creating a special body of saved
people called the church composed of Jews and Gentiles (Ac. 15:14-16; Ep. 3).
After this present work is accomplished, God will again resume His purposes
with Israel and will fulfill all the covenants and prophecies concerning them (Ro.
11:25-27).
ISSACHAR (he will bring reward). One of Jacob’s 12 sons (Ge. 30:17-18;
35:33). He became the head of the tribe by his name (Ge. 46:13; Nu. 26:23-24;
De. 27:12; 33:18; Jos. 17:10-11; Eze. 48:24-33; Re. 7:7). [See Israel.]
ISSUE. (1) To flow out, like an issue of blood (Mk. 5:25) or the waters which
issue from the throne (Eze. 47:1, 8). In this sense “issue” is used of a woman’s
monthly fertility cycle (Le. 15) and of offspring (2 Ki. 20:18; Isa. 39:7; Mt.
22:25). (2) To go forth (Jos. 8:22).
ITCHING EARS. This phrase describes the condition of apostate Christianity
prior to the coming of Christ (2 Ti. 4:3). Multitudes of professing Christians will
turn from the truth and follow teachers who promote the new things that they to
hear rather than what the pure Word of God says. The ears of these apostates will
itch to hear new things.
-J-
JACOB (heel-catcher, clever). Jacob is the son of Isaac who inherited Abraham’s
blessing and became the father of the 12 tribes of Israel (Ge. 25-50; Ex. 1:1, 5;
3:6, 15, 16; 4:5; 6:3, 8; 19:3; 33:1; Le. 26:42; Nu. 32:11; De. 1:8; 6:10; 9:5, 27;
29:13; 30:20; 34:4; Jos. 24:4, 32; 1 Sa. 12:8; 2 Ki. 13:23; Mal. 1:2; Mt. 1:2; 8:11;
22:32; Mk. 12:26; Lk. 1:33; 3:34; 13:28; 20:37; Joh. 4:5, 6, 12; Ac. 3:13; 7:8, 12,
14, 15, 32, 46; Ro. 9:13; 11:26; He. 11:9, 20, 21). Israel is named after Jacob,
who was renamed by God (Ge. 32:28). “Jacob” also refers to Jacob’s descendants
(Nu. 23:7; De. 32:9; Ps. 22:23).
JACOB’S TROUBLE. The time of trouble during which God will judge the
world and separate the godly remnant of Israel from unbelieving Jews (Je. 30:7).
[See Day of the Lord, Great Tribulation, Prophecy.]
JAH. An abbreviation for Jehovah. [See Jehovah.]
JAMBRES. An Egyptian who withstood Moses in Pharaoh’s court (Ex. 7:9-13; 2
Ti. 3:8). The magicians who withstood Moses illustrate the attitude of false
teachers in the last days. They will resist God’s men and attempt to counterfeit the
truth.
JAMES (tricky, clever, heel-catcher). James is the Greek form of Jacob. There
are a number of different James referred to in the N.T. (1) James the son of
Zebedee and the brother of John (Mt. 4:21; 10:2; 17:1; Ac. 1:13; 12:2). He was an
apostle and was put to death by Herod (Ac. 12:2). (2) James the son of Alpheus,
who also was an apostle (Mt. 10:3; Mk. 6:15; Ac. 1:13; 15:13; 21:18; Ga. 2:9,
12). James the son of Alpheus was probably the brother of the apostle Jude (Lk.
6:16; Jude 1). (3) James the brother of the Lord Jesus (Mt. 13:55; Ac. 12:17; 1
Co. 15:7). He might be the same as the son of Mary who was called “James the
less” (Mk. 15:40). This James is probably the author of the epistle of James (Ja.
1:1). There is a variety of opinion about the exact identity of some of these men.
[See Apostle.]
JANGLING. Wrangling; quarreling; false teaching (1 Ti. 1:6). [See False
Teaching, Foolish questions, Vain Babbling.]
JANNES. An Egyptian who withstood Moses in Pharaoh’s court (Ex. 7:9-13; 2
Ti. 3:8).
JAPHETH (increase, expansion). One of the three sons of Noah (Ge. 5:32). His
descendants traveled north and west and populated the European continent. They
also populated parts of Asia. Most, if not all, of the notable world powers have
sprung from Japheth, including Assyria, Babylon, Persia, Greece, Rome, Spain,
England, and America. [See Canaan, Ham, Noah, Shem.]
JASPER. A precious stone. It was in the high priest’s breastplate (Ex. 28:20;
39:13). The jasper comes in many shades of colors, but red is the most common
and well-known. The biblical jasper might not be the same as the stone by that
name in modern times. In Re. 21:11 jasper is described as “clear as crystal.” The
jasper is connected with the description of God’s glory (Re. 4:3; 21:11, 18, 29)
and with Satan before his fall (Eze. 28:13-15). [See High Priest.]
JAVELIN. A spear-like weapon (Nu. 25:7; 1 Sa. 18:10-11; 19:9-10; 20:33). [See
Military.]
JEALOUS. (1) Suspicious; fear of losing someone’s affection (Nu. 5:14-30; Pr.
6:34). (2) The spirit of rivalry (Ro. 10:19; 11:11). (3) Zeal for God and for His
work and testimony (1 Ki. 19:10, 14; 2 Co. 11:2). (4) God is jealous; He
rightfully should have the first place in the affections of His creatures which are
made in His image; and when those creatures worship and serve the creation
more than the creator, God is jealous and indignant (Ex. 20:5; 34:14; Nu. 25:11;
De. 4:24; 5:9; 6:15; 29:20; 32:16, 21; Jos. 24:19; 1 Ki. 14:22; Ps. 78:58; 79:5; Isa.
42:13; Eze. 36:5, 6; 38:19; 39:25; Zep. 1:18; 3:8; Ze. 1:14; 8:2; Na. 1:2).
JEBUS, JEBUSI (threshing floor). An early name for Jerusalem (Ju. 19:10; 1 Ch.
11:4-5). [See Jerusalem.]
JEDIDIAH (beloved of the Lord). A name given to Solomon by God (2 Sa.
12:25).
JEHOASH (God has given). (1) A king of Judah (2 Ki. 11-13; 2 Ch. 24-25). (2)
A king of the northern tribes (2 Ki. 13:10-13; 14:8-16; 2 Ch. 25:17-24).
JEHOIACHIN (God establishes). One of the last kings of Judah (2 Ki. 24:6-16;
2 Ch. 36:8-10).
JEHORAM (God is exalted). (1) A king of Judah (2 Ki. 8:16-24; 2 Ch. 21:1-20).
(2) A king of the northern tribes (2 Ki. 3:1; 9:21-24).
JEHOSHAPHAT (Jehovah is Judge). A godly king of Israel (1 Ki. 15-24; 2 Ch.
17-20). He did many wonderful things for the glory of God, but in his later years
he sinned by yoking together with wicked Ahab (1 Ki. 22:1-36; 2 Ch. 18:1-34).
Jehoshaphat was rebuked for this (2 Ch. 19:1-3; 20:35-37).
JEHOSHAPHAT, VALLEY OF. The valley between Jerusalem and the Mount
of Olives. It is also called the valley of the Kidron (the brook which runs down
the valley) and the valley of decision (Joel 3:14). Here Jehoshaphat defeated the
enemies of Israel (2 Ki. 11:2; 2 Ch. 22:11). Joel prophesies that here God will
gather the heathen nations to judge them (Joel 3:1-2). [See Armageddon, Great
JEHOVAH. The personal name by which God is revealed in the Old Testament
(Ps. 83:18). Jehovah is the merciful, holy and just, promise-keeping, Creator God.
The Bible emphasizes that Jehovah is both Saviour and Judge. He is the
covenant-keeping Redeemer to the believer, and He is the holy God of judgment
to the unbeliever (De. 7:9-10). We see this definition in the first mention of
Jehovah in Genesis 2-3. God is called Jehovah 19 times in these chapters. We see
Jehovah as the loving Creator, making man and providing for all of his needs. We
see Jehovah as the just Judge, giving man the first law and warning of judgment
for disobedience (Ge. 2:16-17). We see Jehovah as Judge, punishing man after the
fall, but we also see Him as the Redeemer, seeking sinners, bringing them to
repentance, prophesying of the coming Saviour, and clothing them in the coats
which signified the salvation provided by the sacrifice of God’s Son (Ge. 3:8, 15,
21). This is the definition of Jehovah that Solomon emphasized at the dedication
of the Temple (2 Ch. 6:14-15). Solomon said Jehovah God is the only God; He
keeps covenant and shows mercy; He keeps His promises; He gives laws and
deals with men on the basis of their obedience (“thy servants, that walk before
thee with all their hearts,” verse 14). The greatness of Jehovah’s mercy and
salvation can only be understood in light of His terrible holiness (Le. 11:45;
19:1-2; Ps. 11:4-5; Isa. 6:3; Hag. 1:12-13). Jehovah is the lawgiver and the
punisher of lawbreakers (Ex. 20:1-18). The book of Psalms is a book of praise to
Jehovah God. Forty-one times the Psalmist says, “Praise the LORD” or “Praise ye
the LORD.” Jehovah is to be praised because of His goodness and mercy (Ps.
106:1; 103:8-14). Sixteen times we are told that Jehovah is good (1 Ch. 16:34; 2
Ch. 5:3; 7:3; Ezr. 3:11; Ps. 34:8; 100:5; 106:1; 107:1; 118:1, 29; 135:3; 136:1;
145:9; Je. 33:11; La. 3:25; Na. 1:7). [See God, I Am, Immanuel, Jehovah-Jireh,
Jehovah-Nissi, Jehovah-Shalom, Jehovah-Tsidkenu, Jesus Christ.]
JEHOVAH-JIREH (Jehovah will provide). The name Abraham gave to an altar
after God provided a sacrifice in the place of Isaac (Ge. 22:1-14). It reminds us of
God’s mercy in seeing man’s need of salvation and in providing His Son as a
ransom for sin (Joh. 3:16). [See God, Jehovah.]
JEHOVAH-NISSI (Jehovah is my banner). The name Moses gave to an altar
after God defeated Israel’s enemy, Amalak, and promised to destroy this enemy
utterly (Ex. 17:8-15). This name reminds us that God is the believer’s victory
over all enemies. [See God, Jehovah.]
JEHOVAH-SHALOM (Jehovah is peace). The name Gideon gave to an altar
after God spoke to him (Ju. 6:21-24). It reminds us that God gives peace to His
people because of the blood of His Son, Jesus Christ (Joh. 14:27; 16:33; Ro. 5:1;
Ep. 2:13-19; Col. 1:20). In the N.T. God is often called the God of peace (Ro.
15:13; 16:20; 2 Co. 13:11; Ph. 4:9; 1 Th. 5:23; 2 Th. 3:16; He. 13:20). Jesus
Christ is the Prince of Peace (Isa. 9:6). The gospel of salvation through Jesus
Christ is the gospel of peace (Ro. 10:15). [See God, Gospel, Jehovah.]
JEHOVAH-TSIDKENU (Jehovah is our righteousness). A name given
prophetically to the Lord Jesus Christ (Je. 23:6). It is another proof of Christ’s
deity. The name is also applied prophetically to Jerusalem (Je. 33:15-16). After
Christ returns and sets up His throne in Jerusalem, His city will be called after His
own name—the Lord our righteousness. [See God, Jehovah, Jesus Christ.]
JEHU (the Lord He is). A king of Israel (2 Ki. 9-10).
JEOPARDY. To be in danger; peril (Ju. 5:18; 2 Sa. 23:17; 1 Ch. 11:19; Lk. 8:23;
1 Co. 15:30).
JEREMIAH (God is the exalted One). The prophet who wrote the books of
Jeremiah and Lamentations (2 Ch. 35:25; 36:12, 21-22; Ezr. 1:1; Je. 1:1; Da. 9:2;
Mt. 2:17; 16:14; 27:9).
JEREMY (God is exalted). An abbreviated English form of Jeremiah (Mt. 2:17).
[See Jeremiah.]
JERICHO (constant pleasant odor, place of fragrance). Jericho was a pagan city
that was conquered by Israel when God destroyed its walls (Jos. 6). A curse was
pronounced by Joshua that anyone who rebuilt Jericho’s walls would lose his
firstborn and youngest sons (Jos. 6:26). This was fulfilled in 1 Ki. 16:34.
JEROBOAM (increase the people). (1) The first king of the northern tribes of
Israel (1 Ki. 12-14; 2 Ch. 10-11). (2) The 13th king of Israel (2 Ki. 14:23-29).
JERUBBAAL (Baal strives). A name given to Gideon because he overthrew
Baal’s altar (Ju. 6:32). [See Gideon.]
JERUBBESHETH (contending with the shame). A name given to Gideon
because he overthrew Baal’s altar (2 Sa. 11:21).
JERUSALEM (foundation of peace). The capital of Israel. Jerusalem’s History:
(1) Before King David’s Time: In Abraham’s day, Jerusalem was called Salem. It
was the city of Melchizedek, king of Salem (Ge. 14:18). Later it was called Jebus
and Jerusalem by idolatrous people (Jos. 10:1; 15:8; 18:28; Ju. 19:10). (2) During
David’s Reign: Jebus was conquered by David’s men and made the capital of his
kingdom, and renamed “the city of David” (2 Sa. 5:6-9). (3) From Solomon to the
Time of Christ: The temple of God was built in Jerusalem in Solomon’s reign and
the city remained Israel’s capital and center of worship until it was destroyed by
Nebuchadnezzar’s armies (2 Ki. 24:25). After Israel’s 70-year captivity in
Babylon, Jerusalem and the temple were rebuilt under the leadership of
Zerubbabel, Ezra, Nehemiah, and the prophets Haggai, Zechariah, and Malachi.
(4) From the Time of Christ to Present: Jerusalem was destroyed in AD 70 by
Roman armies under General Titus. Jerusalem’s history from then until 1948 was
one of subjection by a succession of Gentile powers—Romans, European
crusaders, Arabs, the Ottomans, and the British. In 1948, the new state of Israel
was announced and the Jews miraculously won the war of independence against
united Arab armies. Jews began to return to Israel by the tens of thousands. In
1967, following the Six-day War against attacking Arab nations, Israel captured
the Temple Mount and has controlled the entire city since that time. Prophecies of
Jerusalem’s future: (1) A new temple will be built which will be desecrated by the
Antichrist (2 Th. 2:4; Mt. 24:15). (2) Israel will sign a peace pact with the
Antichrist (Da. 9:27). (3) The two witnesses of Revelation 11 will prophesy in
Jerusalem, and there will be a great earthquake following their resurrection (Re.
11:11-13). (4) For the final 3.5 years of the Great Tribulation, Jerusalem will be
“given unto the Gentiles: and the holy city shall they tread under foot forty and
two months” (Re. 11:2; Mt. 24:15-21). (5) At the end of the Tribulation, all
nations will be gathered together against Jerusalem (Joel 3:1-12). (6) The Lord
Jesus Christ will return, destroy the Antichrist, defeat the Gentile armies, and
establish His earthly capital in Jerusalem (Ze. 13-14; Joel 3:14-21; Isa. 66:15-24).
[See Covenant, Israel, Kingdom of God, Millennium, Prophecy, Second Coming.]
JESHURUN, JESURUN (righteous nation). A poetic name for Israel, a term of
affection (De. 32:15; 33:5, 26; Isa. 44:2). Israel is righteous because of God’s
redemption. [See Israel.]
JESSE (gift of the Lord). The father of David (Ru. 4:18-22; 1 Sa. 17:12-14). The
prophet Isaiah foretold that Jesus would be both the root and branch of Jesse (Isa.
11:1, 10). This refers to Christ’s humanity (branch of Jesse) and His deity (root of
Jesse). [See Covenant, David, Jesus Christ.]
JESTING. Improper joking (Ep. 5:4). This is not a condemnation of joking in

general. The Bible says “a merry heart doeth good like a medicine” (Pr. 22:17).
What is forbidden in Ephesians 5 is the joking in any improper sense, such as
telling immoral jokes. The context is immorality and things which are not proper.
[See Evil Speaking, Filthy Communication.]
JESUS CHRIST. “Jesus” is the Greek equivalent of the Hebrew word meaning
Savior (Mt. 1:21). “Christ” is the Greek equivalent of the Hebrew word Messiah,
meaning “anointed” and refers to Jesus as the Messiah promised in prophecy (Da.
9:25-26; Joh. 1:41; 4:25; Ac. 2:36). Jesus refers particularly to the Lord’s
humanity and incarnation by which He became a man to die for our sins, Christ
refers particularly to the Lord’s eternal deity as the Son of God.
Prophecies of Christ’s First Coming
His birth was foretold. (1) The lineage (2 Sa. 7:11-12; Ps. 132:11; Isa. 9:6; 16:5;
Je. 23:5). (2) The time (Da. 9:25). (3) The place (Mi. 5:2). (4) The miracle (Isa.
7:14; Mt. 1:22, 23). (5) The forerunner (Mal. 3:1; Mt. 3:1-3). (6) The flight to
Egypt (Ho. 11:1; Mt. 2:15). (7) The massacre of infants (Je. 31:15; Mt. 2:17, 18).
(8) Dwelling in Nazareth (Isa. 11:1; Mt. 2:23). His life was foretold. (1) His
preaching (Isa. 61:1). (2) His healing ministry (Isa. 61:1). (3) His wonderful
words (Isa. 50:4). (4) His rejection by the Jewish nation (Isa. 53:2-3). (5) His
entrance into Jerusalem (Ze. 9:9). His death was foretold. (1) His betrayal by a
friend (Ps. 41:9; Mt. 26:14-36, 47-49). (2) Forsaken by his disciples (Ze. 13:7;
Mt. 26:31, 56). (3) Perverted justice (Isa. 53:7-8; Mt. 26:57-60; 27:11-14). (4)
The crucifixion (Ps. 22:14-16; Joh. 19:16-18). (5) Thirst (Ps. 22:15; Joh. 19:28).
(6) Vinegar to drink (Ps. 69:21; Mt. 27:34, 48; Joh. 19:28-30). (7) The words on
the cross (Ps. 22:1; Mt. 27:46). (8) The mocking crowd (Ps. 22:6-8; Mt. 27:39,
41-43). (9) The people sitting and staring (Ps. 22:17; Mt. 27:36). (10) Soldiers
casting lots for His garments (Ps. 22:18; Mt. 27:35). (11) His vicarious suffering
(Isa. 53:5-6; He. 9:28). (12) No bones broken (Ps. 34:20; Ex. 12:46; Nu. 9:12;
Joh. 19:33-36). (13) His burial in a rich man’s tomb (Isa. 53:9; Mt. 27:57-60).
His resurrection was foretold (Ps. 16:10; Lk. 24:1-7). His ascension to heaven
was foretold (Ps. 110:1; Mk. 16:9,14-19).
Christ’s Virgin Birth
The Fact of the Virgin Birth: The Bible plainly says Jesus Christ was born of a
virgin. This was the promise of the O.T. (Isa. 7:14), and it is emphasized in the
N.T.
“before they came together” (Mt. 1:18)
“with child of the Holy Ghost” (Mt. 1:18)
“that which is conceived in her is of the Holy Ghost” (Mt. 1:20)
“behold, a virgin shall be with child” (Mt. 1:23)
“and knew her not till she had brought forth her firstborn son” (Mt. 1:25)
“a virgin” (Lk. 1:27)
“the virgin” (Lk. 1:27)
“I know not a man” (Lk. 1:34)
“the Holy Ghost shall come upon thee” (Lk. 1:35)
The Hebrew Word for the Virgin Birth: The Hebrew word translated “virgin” in
Isa. 7:14 is almah. It is used nine times in the Bible (Ge. 24:43; Ex. 2:8; Ps.
68:25; Pr. 30:19; Song 1:3; 6:8; Isa. 7:14). Almah is translated “maid” in Ex. 2:8
and “damsel” in Ps. 68:25. Though many commentators claim that the word can
refer to a woman who is not a virgin, it is not certain that it is ever so used in
Scripture. Ge. 24:43 refers to Rebekah before she became Isaac’s bride. She
obviously was a virgin in the strictest sense of the word. Ex. 2:8 refers to Moses’
sister when she was a girl living at home. Again this is a clear reference to a
virgin. Ps. 68:25 and Song 1:3 and 6:8 are not as clear as to what kind of girls are
in view, but there is absolutely no indication in the contexts that these are not
virgins. To say that they are not strictly virgins is mere speculation. The reference
in Isa. 7:14 without question speaks of a virgin, because it was fulfilled in the life
of Mary, the mother of Jesus. The N.T. plainly tells us that though she was
espoused to Joseph, she conceived the Lord Jesus Christ “before they came
together” (Mt. 1:18). The Holy Spirit quotes Isaiah and applies it directly to the
Lord Jesus Christ. Any “theologian” who questions this application or the
Authorized Version’s translation of Isaiah 7:14 is denying the testimony of God.
The Purpose of the Virgin Birth: (1) Christ became a man so He could make
atonement for man’s sin (Mk. 10:45; Ro. 5:12, 18-21; 2 Co. 5:19; 1 Ti. 2:5-6; He.
2:9, 17; 10:4-12; 1 Joh. 3:5). (2) Christ became a man to inherit the Davidic
covenant (Isa. 9:6-7; Lk. 1:31-33; Ac. 2:29-30). (3) Christ became a man to be an
example to the saints (1 Pe. 2:21; 1 Joh. 2:6). (4) Christ became a man to be our
High Priest (He. 2:17; 3:1). (5) Christ became a man to destroy the works of the
devil (He. 2:14; 1 Joh. 3:8). (6) Christ became a man to fulfill all the prophecies
of Scripture (Lk. 1:69-70). [See Atonement, Covenant, High Priest.]
Christ’s Deity
The fact that Jesus Christ is God is proven by the following Bible passages:
1. Everything said about Jehovah God in the O.T. is said about Jesus Christ in the
N.T.
Title Jehovah God Jesus Christ

Lord of lords Ps. 136:3 Re. 19:16
Stone of stumbling Isa. 8:13-15 1 Pe. 2:6-8
Creator Isa. 44:24 Col. 1:16
Only Savior Isa. 43:11 2 Ti. 1:10
King of kings Ps. 95:3 1 Ti. 6:14-15
Alpha and Omega Isa. 44: Re. 1:7-18
Good Shepherd Isa. 40:10-11 Joh. 10:11
Every knee bow Isa. 45:23 Ph. 2:10-11
Judge Isa. 24:20-21 He. 12:23
Reigning Isa. 24:23 Mt. 25:31
2. The O.T. Prophets said that the Messiah would be God (compare Isa. 7:14 and
Mt. 1:23; Isa. 9:6; Je. 23:5-6).
3. Christ was proclaimed to be God at his birth (Mt. 1:23; Lk. 1:17, 32, 76; 2:11).
4. Jesus claimed to be God, and He accepted worship from men (Mt. 2:11; 8:2;
9:18; 14:33; 15:25; 20:20; 28:9, 17; Mk. 5:6; Lk. 24:52; Joh. 5:18, 23; 8:56-59;
9:38; 10:30-33; 20:28). The Bible teaches that it is idolatry to worship any one or
any thing other than the one true God (Mt. 4:10; Ex. 34:14; Isa. 42:8). Therefore,
the fact that Jesus accepted worship is indisputable evidence that he is God. The
elect angels refuse to accept worship (Re. 19:10). The apostles refused worship
(Acts 14:11-15). Christ, though, was repeatedly worshipped by those who
approached Him, and not once does the Bible record that He corrected them or
refused worship
5. The N.T. writers said Jesus Christ is God (Joh. 1:1; Ac. 20:28; 10:36; Ph. 2:6;
Col. 1:15; 2:9; 1 Ti. 1:15-17; 6:14-16; 2 Ti. 3:16; He. 1:3; Tit. 2:13; 1 Joh. 3:16).
6. Every man and angel will worship Jesus (Ph. 2:9-11; He. 1:8-9). If Jesus were
not God He could not receive worship (Ex. 20:3-5; 34:10; Isa. 42:8; Mt. 4:10).
7. Jesus is called “Lord” 663 times in the N.T. “The Greek word kurios is the
equivalent of the Hebrew adoni and is so used by Jesus in Mt. 22:43-45. That the
intent is to identify Jesus Christ with the O.T. God is evident from Mt. 3:3; 12:8;
21:9 (Ps. 118:26); 22:43-45; Lk. 1:43; Joh. 8:58; 14:8-10; 20:28; Ac. 9:5; 13:33
(Ps. 2)” (Scofield).
Who Called Jesus God?
David called Him God (Mt. 22:43-45).
Isaiah called Him God (Isa. 7:14; 9:6).
Jeremiah called Him God (Je. 23:5-6).
Matthew called Him God (Mt. 1:23).
Christ called Himself God (Joh. 5:17-18; 8:58-59; 10:30-33; Re. 1:8).
The angels called Him God (Lk. 2:11).
Elizabeth called Him God (Lk. 1:42-43).
John called Him God (Joh. 1:1; 1 John 3:16; 5:20).
The blind man called Him God (Joh. 9:35-38).
Thomas called Him God (Joh. 20:28).
Peter called Him God (Acts 10:34-36).
Paul called Him God (Acts 20:28; Ph. 2:5-6; 1 Ti. 3:16; Titus 2:13).
God the Father called Him God (He. 1:8-9). Hebrews 1:8-9 is quoted from Psalm
45, and in Psalm 45 it is obvious that Jehovah God is speaking about the Son.
God the Father calls the Son God, and God the Son calls the Father God. This is
the mystery of the Trinity. Though we do not fully understand it, we believe it
because it is the teaching of the Scriptures.
What about Verses that Seem to Say that Jesus Is Less Than the Father?
Mark 13:32 is a key example of this. This verse is explained by Philippians 2:7.
In the incarnation, the Son of God “made himself of no reputation.” The Greek
word is “kenoo,” meaning “to empty, to abase, to make of none effect” (Strong).
“In his kenosis, the eternal Son dropped for the time being THE EXERCISE OF
certain powers and attributes, but He remained Himself. ... He was still God the
Son in holy will, divine desire, righteous purpose, and immaculate love. The
infinity of powers not needed or suited within the narrow scope of a human life,
He laid aside. Jesus himself taught this doctrine before Paul did. He referred more
than once to His personal preexistence. Concerning his kenosis he said: ‘And
now, O Father, glorify thou me with thine own self with the glory which I had
with thee before the world was’ (John 17:5). And again, ‘What and if ye shall see
the Son of man ascend up where he was before?’ (John 6:62)” (John Champion,
The Virgin’s Son, 1924, pp. 88, 89). Philippians 2:5-8 plainly says Christ was in
the form of God and took the form of a servant. It was merely the form that he
changed, not His Deity.
Christ’s Humanity
(1) Jesus was given human names (Mt. 1:21; Lk. 19:10; Ac. 7:56). (2) Jesus had
human ancestry (Lk. 2:7; Ac. 13:23; Mt. 1:16). (3) Jesus possessed a physical
nature (Joh. 1:14; He. 2:14; 1 Joh. 4:3).(4) Jesus was subject to the laws of human
development (Mt. 4:1- 11; Mk. 6:3; Lk. 2:40, 46, 52; He. 2:18; 5:8). (5). Jesus
was subject to normal human characteristics. He hungered (Mt. 4:2; 21:18). He
thirsted (Joh. 4:7). He became weary (Joh. 4:6). He slept (Mt. 8:24). He had
compassion (Mt. 9:36; 23:37; Mk. 10:21). He was angry and grieved (Mk. 3:4;
Joh. 2:16). He trusted (He. 5:7). He wept (Joh. 11:35; Lk. 19:41; He. 5:7). He
prayed (Mt. 14:23). He was sorrowful (Mt. 26:36-42).(6) Jesus had a body (Joh.
1:14; He. 2:14), soul (Mt. 26:38; Lk. 23:43), and spirit (Lk. 23:46). (7) Jesus died
(1 Co. 15:3). (8) Jesus is called a man both before and after His resurrection (Ac.
17:31; 1 Ti. 2:5) (100 Bible Lessons).
Christ’s Character
It would be impossible to fully delineate the manifold, perfect character of Christ,
but the following are some aspects emphasized in Scripture:
(1) He is holy (Lk. 1:35; Ac. 3:14). (2) He is loving (Joh. 14:31; Ep. 5:25; Joh.
13:1). (3) He is compassionate (Joh. 11:35; Mk. 6:34). (4) He is prayerful (He.
5:7; Lk. 6:12; Mk. 1:35). (5) He is meek (Mt. 11:29). (6) He is diligent (Mt.
14:13-15; Joh. 9:4; Lk. 6:12). (7) He is bold (Joh. 2:13-17; Mt. 23). (8) He is
sinless (He. 7:26; 1 Pe. 2:22; 1 Joh. 3:5). (9) He is obedient to the Father (Lk.
2:51; He. 10:7). (10) He is single-minded in fulfilling God’s will (Joh. 4:31-34).
Christ’s Miracles
The Characteristics of His Miracles: (1) He had power over nature (Mt. 8:26-27;
14:25), devils (Mk. 5:12-13; Mt. 8:28-32), disease (Mt. 8:3; 12:10-13), and death
(Joh. 11:44; Mt. 9:23-25; Lk. 7:12-15). (2) His power never failed (Mt. 4:23-25).
(3) His miracles were immediate (Mt. 8:3; 20:34) and lasting (Lk. 8:38-39).
The Purpose of His Miracles: (1) They proved He was the promised Messiah
(Joh. 10:24-25). (2) They were done so people could believe in Him (Joh.
20:30-31). (3) They showed that God sent Him (Joh. 5:36). (4) They proved His
deity (Joh. 14:8-11). [See Healing, Miracles.]
Christ’s Resurrection
The Evidence of the Resurrection (Ac 1:3): (1) The empty tomb (Mt. 28:6; Lk.
24:3). Only the resurrection can explain the fact that Jesus’ tomb was empty. The
Jews did not steal the body. Wanting to prove that Jesus was an impostor, they did
everything they could to hold onto Christ’s dead body. The fact that they had to
invent a lie proves that no body could be found. When Peter preached Christ’s
resurrection on the day of Pentecost 43 days after He was crucified, he was
standing not far from the empty tomb. Had the Jews known where Christ’s body
was, they could easily have exposed Peter as a liar. The Jews said the disciples
stole the body, but they had no motive to do so. If the disciples had stolen the
body, they would have been complete fools to have suffered and died for a lie of
their own invention. This would also have contradicted their testimony as men of
good character. Further, the Jews said the disciples stole Jesus’ body while the
guards slept, but if they were sleeping, how could they know what happened! (2)
The testimony of the disciples (1 Co. 15:6; Mt. 28:16-17; Lk. 24; Joh. 20-21).
Before the resurrection, the disciples were afraid and were hiding from the
authorities (Joh. 20:19). Only after Christ appeared to them and proved His
resurrection, did they become bold and were willing to preach the gospel publicly
and suffer and die for Christ’s name. (3) Paul’s testimony (Ac. 9:5; 22:6-8; 1 Co.
15:8). Paul was a Jewish leader who persecuted the Christians. By believing in
Jesus, he lost everything he held in value in this life. The fact that he gave his life
as a disciple of Jesus proves that he really did see the resurrected Christ.
False Explanations of the Resurrection: (1) The fraud theory. Some say the story
is a hoax, but the Bible refutes this. If the disciples were lying about Jesus’
resurrection, why did they willingly suffer and die for Christ’s name? (2) The
swoon theory. Some say Jesus merely fainted on the cross and then revived in the
cool of the tomb. The Bible plainly says, though, that Jesus died (1 Co. 15:3). The
soldiers who were sent to kill Jesus testified that Jesus was dead (Joh. 19:31-34).
The idea that a man could survive a Roman crucifixion and make his way out of a
heavily sealed tomb three days later would be more difficult to believe than the
resurrection! (3) The hallucination theory. Some say that Jesus’ disciples only
thought they saw Jesus after His death, yet the Bible account says the disciples
did not believe at first even when Jesus appeared to them (Lk. 24:25). Further,
Jesus was seen by more than 500 people at one time after His resurrection; 500
people do not have the same hallucination! (4) The ghost theory. Some say Jesus’
disciples only saw Jesus’ spirit, but the Bible says that Jesus proved that He had a
body after His resurrection (Lk. 24:39-43).
His Resurrection Body: (1) It had flesh and bones (Lk. 24:39). (2) It was a
glorious body (Ph. 3:21). (3) It was an immortal body (Ro. 6:9). (4) It was a
spiritual body (1 Co. 15:44). Jesus’ resurrection body is not subject to the
weaknesses and limitations of an earthly body.
The Results of Jesus’ Resurrection: (1) It proves the existence of God. Jesus rose
from the dead because God resurrected Him. (2) It proves the deity of Christ (Ro.
1:4). (3) It means that God accepted Christ’s sacrifice and that salvation has been
purchased (Ro. 4:25). (4) It guarantees that all men will be resurrected (1 Co.
15:20-24). The saved will be resurrected to eternal glory; the lost, to eternal
shame (Da. 12:2; Joh. 5:28-29; Re. 20). (5) It confirms everything Christ taught.
He promised that He would rise from the dead the third day (Joh. 2:18-21), and
He did rise from the dead; therefore, we can be certain that every other teaching
of Christ is true. (6) Resurrection power is available to the Christian in his daily
life (Ro. 6-8; Ph. 3:10; Ep. 1:19-23). (7) Christ’s resurrection is the believer’s
promise of eternal victory over sin and death (1 Co. 15:47-58) (adapted from 100
Bible Lessons).
What Is Christ Doing Today?
After the Lord Jesus rose from the dead, He ascended back to heaven to sit at the
right hand of the Father (Mk. 16:19; Ac. 1:9-11). After an unspecified period of
time, He will return to the earth in power and glory to establish His kingdom.
What is Christ doing in this present time? (1) He is interceding for believers (Ro.
8:34; He. 7:25; 1 Joh. 2:1-2). (2) He is overseeing the work of world evangelism
(Mk. 16:19-20). (3) He is preparing a place for His people (Joh. 14:1-3). (4) He is
enjoying the Father (Pr. 8:30; Joh. 1:1; 17:24). (5) He is awaiting His second
coming (He. 10:12-13).
Christ’s Second Coming
Prophecies of His Coming: Enoch (Jude 14-15). David (Ps. 96:13). Isaiah (Isa.
13:3-5). Joel (Joel 3:15-16). Micah (Mi. 1:3-4). Zephaniah (Zep. 3:8). Haggai
(Hag. 2:1-9). Zechariah (Ze. 2:10,13; 8:23; 14:5). Malachi (Mal. 3:1-2). Christ
Himself (Mt. 25:31). The angels (Ac. 1:10-11). The apostles (2 Th. 1:7-10). The
book of Revelation (Re. 19:11-21).
The Time of His Coming: (1) No man knows the hour nor the day (Mt. 24:36). (2)
We are to be ready at all times (Mt. 24:42).
The Purpose of His Coming: (1) To complete the salvation of the saints (He.
9:28). (2) To be glorified in His saints (2 Th. 1:10). (3) To bring to light the
hidden things of darkness (1 Co. 4:5). (4) To judge mankind (2 Ti. 4:1). (5) To
reign over the earth (Re. 11:15). (6) To destroy death (1 Co. 15:25-26).
The Manner of His Coming: (1) In the clouds (Mt. 24:30). (2) In great glory (Mt.
16:27; 25:31; 24:30). (3) In flaming fire (2 Th. 1:7). (4) Bodily (Ac. 1:9-11; Re.
1:7). (5) With the angels (Mt. 16:27). (6) With His saints (1 Th. 3:13). (7)
Suddenly and unexpectedly (Mk. 13:35-36).
The Events Connected with His Coming: (1) He will raise the dead saints (1 Th.
4:15-17). (2) He will punish unbelievers and rebels (2 Th. 1:7-9). (3) He will bind
Satan (Re. 20:1-3). (4) He will establish His government on earth (Mt. 25:31). (5)
He will judge the nations (Mt. 25:32-41). (6) He will rule the world (Ze. 14:9).
What His Coming Means in the Believer’s Life: (1) It comforts us in our earthly
trials (1 Th. 4:13-18). (2) It causes us to live obedient lives (1 Joh. 3:1-3; 1 Th.
5:4-7). (3) It causes us to separate from evil (Tit. 2:13-14). (4) It causes us to
avoid false teachers (1 Joh. 2:24-28).
Preparing for His Coming: (1) By expecting Him (He. 9:28). (2) By abiding in
His Word (Joh. 5:39; 1 Joh. 2:27-28). (3) By continuing in prayer (Da. 9:2-3). (4)
By living a holy life (1 Joh. 3:1-3). (5) By preaching the gospel (Mk. 13:10). (6)
By exercising our spiritual gifts and ministries (Mk. 13:34). [See Prophecy,
Rapture, Second Coming.]
[See Branch, Covenant, David, God, High Priest, I Am, Immanuel, Intercession,
Jehovah, Kingdom of God, Mediator, Messiah, Only Begotten, Prophecy,
Resurrection, Son of Man, Son of God, Trinity.]
JETHRO (very excellent). Ex. 3:1. This was a title for Moses’ father-in-law,
Reuel. [See Reuel.]
JEW. The Hebrew term “Jew” (“Yehudi”) is from the name for the tribe of Judah
(“Yehudah”). It began to be used for Hebrew people in general after the northern
kingdom of Israel was taken captive by the Assyrians in the 8th century BC. All
that was left was the tribe of Judah, and the name of this tribe began to be used
for the entire nation. It used for Mordecai in Esther 2:5 even though Mordecai
was of the tribe of Benjamin. In the Bible, Jew (“Yehudi”) is first used in the time
of Jeremiah (Jer. 34:9) and it is used as a synonym for a Hebrew. The word
“Hebrew” refers to Shem’s son Eber, the forefather of Abraham (Ge. 10:21;
11:10-26). In Genesis 14:13, Abraham is called “the Hebrew.” The Hebrew
people were called Jews in the days of Jesus and the apostles. Jew is used 197
times in the New Testament (Joh. 4:9; Acts 2:5). This is the Greek word
“ioudaios," which means "of Judah." In Acts 2:14 this Greek word is translated
“Judea." The term “yehudi" will still be used for Hebrew people in Christ’s
kingdom (Zec. 8:23).
JEWRY. The land of Judaea (Da. 5:13; Joh. 7:1).
JEZEBEL (place of habitation). King Ahab’s wicked wife who brought Baal
worship from the Phoenician kingdom of Sidon (1 Ki. 16:31-32; 18:4-13; 19:1-2;
21:5-25; 2 Ki. 9:7-37). Jezebel also refers to a female teacher who caused trouble
in the church of Thyatira (Re. 2:20). Jezebel is possibly used figuratively in this
passage to describe the effort false teachers in Thyatira to associate Christians
with idols and fornication. This was Jezebel’s sin in the O.T. [See Ahab, Idolatry.]
JOAB (the Lord our father). King David’s commander-in-chief (2 Sa. 3:20 - 2 Ki.
2:34; 1 Ch. 11:4 - 27:34).
JOASH (bestowed of the Lord). (1) King of Judah (2 Ki. 12:19-20; 2 Ch.
24:1-27). (2) King of the northern tribes (2 Ki. 13:9-13).
JOB (persecuted). The book of Job is one of the oldest books of the Bible,
perhaps the oldest. While we do not know the exact time of Job’s life, there are
some clear hints given in the text. It was written after the Flood (Job 22:15-16).
We also know that it was written before the Mosaic law because Job offered his
own sacrifices instead of going to the tabernacle or the temple (Job 1:5). That Job
was an historical man is proven by the fact that he is referred to by the prophet
Ezekiel (Eze. 14:14, 20) and by the apostle James (Ja. 5:11). Job knew about the
Saviour and His coming to earth in the last days (Job 19:25), resurrection (Job
19:25-27), heaven (Job 16:19), and many other important truths. The book is a
divine treatise on the problem of human suffering. [See Canon, Revelation.]
JOHN - APOSTLE (gift of God). John is one of the three disciples (with Peter
and Paul) whose lives are put before us prominently in the New Testament
Scriptures. John was the son of Zebedee, a fisherman in Galilee (Mt. 4:21). His
mother’s name is Salome (compare Mt. 27:56 and Mr. 15:40). She became an
earnest follower of Jesus and was present at the cross (Mr. 15:40-41) and at the
empty tomb (Mr. 16:1). Zebedee and Salome were of some means as they had
hired servants (Mr. 1:20), Salome helped support Jesus (Mr. 15:40-41), and
Salome brought expensive spices for Jesus’ body (Mr. 16:1). Perhaps their high
station explains John’s acquaintance with the high priest (Joh. 18:15-16). (It is
possible that Salome was the sister of Jesus’ mother Mary. This depends on
whether John 19:25 refers to three women or four. “It is not clear whether the
sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the
wife of Clopas. ... The point cannot be settled with our present knowledge,”
Robertson’s Word Pictures.) John was a disciple of John the Baptist (Joh.
1:35-39), as were all of the apostles (Ac. 1:21-22), and he began to follow Jesus
when John identified Him as the Lamb of God. He wrote five of the New
Testament books (the Gospel of John, 1, 2, 3 John, and Revelation). He was
chosen to write the weightiest of the four Gospels and to reveal the future from
the Day of the Lord to the New Heaven and the New Earth. Of all of the prophets,
only John reveals the seven seals, the 144,000, the Two Witnesses, the global
reign of the Antichrist, Mystery Babylon, the marriage supper of the Lamb, and
the New Jerusalem. John was particularly affectionate of Jesus. Five times he
calls himself “the disciple that Jesus loved” (Joh. 13:23; 19:26; 20:2; 21:7, 20).
He lay on Jesus’ bosom at the Last Supper (Joh. 13:23). He was the only male
disciple that is mentioned as witnessing the crucifixion, and there Jesus assigned
Mary, His mother, to John’s care (Joh. 19:26). John had prominence among the
twelve. “(1) He is one of the four first called to continuous service (Mt. 4:18; Mr.
1:16-20), and the same four constitute the first group in the four lists of the
apostles (Mt. 10:2f; Mr 3:16f; Lu. 6:41f; Ac. 1:13f). (2) He is one of the inner
three specially honored by our Lord to witness the raising of the daughter of
Jairus (Mr. 5:37; Lu. 8:51), to witness the transfiguration (Mt 17:2; Mr. 9:2; Lu.
9:28), and to witness his agony in Gethsemane (Mt. 26:37; Mr. 14:33). (3) He is
associated with Peter, the leading apostle, in making ready the last passover (Lu.
22:8), in witnessing the examination of our Lord in the house of Annas (Joh.
18:16), in visiting the tomb of our Lord (Joh. 20:2-8), in the healing of the lame
man at the door of the Temple and all the attendant circumstances (Ac. 3-4), in
being sent by the other apostles to confer the miraculous gift of the Holy Spirit on
Philip’s Samaritan converts (Ac. 8:14f), in being a reputed pillar in the Jerusalem
church (Ga. 2:9). (4) He and his brother James are surnamed ‘the sons of thunder’
among the twelve (Mr. 3:17). Without any warrant commentators have made this
surname a term of reproach by making it an anticipation of a much later event
(Lu. 9:51) in which John is rebuked by our Lord. There is no relation between the
giving of the surname and the event. As Simon was honored by the surname
Peter, so James and John are honored by the surname ‘Boanerges.’ The word
marks their evident power and energy” (B.H. Carroll). John and his brother James
wanted to sit at the right and left hand of Jesus in the kingdom (Mr. 10:35-39).
Their mother also requested this (Mt. 20:20-24). John was exiled to the Isle of
Patmos, where he received the Revelation (Re. 1:9). The exile was in the reign of
the Emperor Domitian (r. 81-96). Tradition says that John lived in Ephesus his
last years, dying near the end of the first century, in about AD 98. Clement of
Rome (d. 99) and Polycarp (69-159) personally knew John, an eyewitness of
Christ’s resurrection. and we have their extant letters testifying of this. [See
Apostle.]
JOHN THE BAPTIST (gift of God). The forerunner of Christ who announced
His coming to Israel (Lk. 1:5-25, 56-58; 3:1-14; 7:24-28; Mt. 3:13-17; 11:7-14;
14:6-12; Mk. 1:9-10; Joh. 1:24- 42; Ac. 1:5; 18:25). The book of Malachi foretold
that Elijah would come to earth before the judgments of God would fall (Mal.
3:5). John the Baptist came in the spirit and power of Elijah, but the prophecy of
Malachi will still be fulfilled literally before Christ’s return (Lk. 1:13-17; Re.
11:3-6).
JONAH, JONAS, JONA (dove). The prophet who prophesied to Ninevah (2 Ki.
14:25; Jonah 1:1). Jonas is the Greek form of the Hebrew name Jonah (Mt.
12:39, 40, 41; 16:4; Lk. 11:29, 30, 32). Christ used Jonah’s experience in the
whale’s belly to typify His death, burial, and resurrection. Modernists claim that
Jonah is a fable, but Jesus Christ said Jonah was a literal man who was swallowed
by a literal fish. The Bible says, “God prepared a great fish to swallow up
Jonah” (Jon. 1:17). Those who say this is impossible don’t understand God’s
power. [See Bible Inspiration, Modernism.]
JONATHAN (God given). King Saul’s eldest son and close friend of David (1
Sa. 13:2 - 31:2).
JORDAN (descend). The Jordan River is 156 miles long and runs nearly the full
length of Israel from north to south. The two major headwaters are at the foot of
Mt. Hermon: the Dan Spring and the Panias Spring at Caesarea Philippi. The
latter spring is named for the god Pan, whose temple was nearby. From its
northern headwater, the Jordan flows through the waters of Merom (Lake
Huldah) and the Sea of Galilee, ending at the Dead Sea. Jordan means “descend,”
and it well deserves that name. It drops 3,000 feet from its beginning at 1,800 feet
above sea level to its end at the Dead Sea 1,289 feet below sea level. Ge.
13:10-11; 32:10; Nu. 13:29; De. 1:1; Jos. 1:2; 2:7, 10; 3:1-17; 4:1-23; 5:1; Mt.
3:5-6, 13; Mk. 1:5, 9; Lk. 3:3; 4:1; Joh. 1:28; 3:26; 10:40.
JOSAPHAT (the Lord has judged). A Greek form of Jehoshaphat (Mt. 1:8). [See
Jehoshaphat.]
JOSEPH (he increases). (1) The youngest son of Jacob who was sent into slavery
by his brothers and became ruler in Egypt (Ge. 30, 37, 50; Ex. 1; 13:19; Nu.
1:10-32; 13:11; 26:28-37; 27:1; 32:33; 34:23; 36:1-12; De. 27:12; 33:13, 16; Ju.
1:22, 23, 35; Ps. 77:15; 78:67; 80:1; 81:5; 105:17; Eze. 37:16, 19; 47:13; 48:32;
Am. 5:6, 15; 6:6). (2) The husband of Mary, Jesus’ mother (Mt. 1:16-20; 13:55;
Lk. 2).
JOSHUA (salvation, saviour). The man who took over as captain of Israel after
the death of Moses (Ex. 17:9-14; 24:13; 32:17; 33:11; Nu. 11:28; 13:16; 14:6, 30,
38; 26:65; 27:18-22; 32:12-28; 34:17; De. 1:38; 3:21, 28; 31:3, 7, 14, 23; 34:9;
Jos. 1:1; Ju. 1:1; 2:6-7, 8, 21, 23; 1 Ki. 16:34). He is called “Oshea” in Nu. 13:8,
16, “Jehoshua” in 1 Ch. 7:27, and “Jesus” in He. 4:8. The name Jesus is a Greek
name that means the same as the Hebrew name Joshua. [See Jesus Christ.]
JOT. The smallest letter of the Hebrew alphabet. Jesus used this word to teach
that every part of Scripture will be fulfilled (Mt. 5:17-18). This expresses the
highest possible view of biblical inspiration and preservation. [See Inspiration,
Preservation.]
JOY. Cheerfulness and delight are plainly a part of the Christian life, and one of
the words translated “joy” in the N.T. (chara) could be so rendered. It is used to
speak of the joy of the wise men when they saw the star (Mt. 2:10), the joy of
Elisabeth and Zacharias at the birth of John (Lk. 1:14), the joy of the millennial
kingdom (Mt. 25:21), the joy of the disciples after the resurrection of Christ (Mt.
28:8), the joy of those who witnessed the first century miracles (Ac. 8:6-8). There
is great happiness in the Christian life, but it is an error to think that this is solely
what the Bible means by joy. 2 Co. 6:10 says, “as sorrowful, yet alway rejoicing.”
1 Pe. 1:6 says, “Wherein ye greatly rejoice, though now for a season, if need be,
ye are in heaviness through manifold temptations.” Jesus Christ, who was
anointed with the oil of gladness (He. 1:9), was also “a man of sorrows and
acquainted with grief” (Isa. 53:3). From these Scriptures it is evident that one can
be joyful even when he is emotionally sorrowful, even when the spirit is heavy,
even when one is acquainted with grief. The essence of Christian joy is steadfast
confidence in God regardless of one’s circumstance. This is evident in the use of
the Greek words. The Greek word translated “joy” in Ro. 5:11 (kauchaomai) is
also translated “glory” (Ro. 5:3) and “boast” (Ro. 2:17, 23; 3:27; 2 Co. 11:16). To
boast or glory in Christ and the promises of God is to rejoice, and one can do this
regardless of his circumstance and regardless of whether or not there are happy
emotions at that particular time. The fullness and perfection of emotional
happiness belongs to the future when the believer will bask in the eternal glory of
Christ. We must not make it our chief aim in this present world to seek such joy,
or we will be severely disappointed. Like Jesus, “who for the joy that was set
before him endured the cross” (He. 12:2), the child of God must endure the
sufferings of this present life with his eyes focused on the unspeakable joy which
is to come. He must refuse to be sidetracked by a vain search for emotional
euphoria in the here and now. [See Believe, Cheer, Cheerful, Comfort,
Consolation, Dancing, Delight, Glad, Happy, Healing, Heaven, Holy, Hope,
Laughter, Merry, Mirth, Oil of Gladness, Rejoice.]
JUBILEE. An O.T. Jewish celebration (Le. 25). The word means trumpet and is
so named because the occasion began with the blowing of trumpets (Le. 25:9).
Jubilee was to be held every 50 years. Every seven years Israel was to observe a
sabbath of the land during which the land would lie fallow. After seven sabbaths
of years, the Jubilee was to be observed. On the jubilee year slaves were to be
freed, the land was not to be farmed, and all land was to be returned to the
original owners in case of incurred debt. This is a picture of the blessings that will
commence at Christ’s return. The trumpet looks ahead to the one which shall
blow at Christ’s coming (Mt. 24:31; 1 Co. 15:52; Re. 11:15). [See Feasts,
Kinsman Redeemer, Millennium, Trumpet.]
JUDA, JUDAH (praise, thanksgiving). The fourth son of Jacob (Ge. 29:35). His
children became a tribe of Israel. Judah is especially famous because Jesus Christ
came through this tribe (Ge. 49:8-10; Nu. 24:17; 26:19; Ru. 4:12; Ne. 11:24; Mt.
1:2-3; Lk. 3:33; Re. 5:5). Judah also is a title for the southern portion of Israel
after the division of the kingdom, since the tribe of Judah followed the Davidic
king (2 Ki. 12:20-23; Isa. 1:1). [See Jew.]
JUDAS (praise). The Greek form of the Hebrew word for Judah. (1) A son of
Jacob (Mt. 1:2-3). (2) A revolutionary mentioned in Ac. 5:37. (3) Judas Iscariot,
the disciple who betrayed Jesus for 30 pieces of silver (Joh. 6:66; 12:6; 13:29; Mt.
26:14-25, 47-50; 27:3-10; Ac. 1:15-26). This was prophesied by David (Ps. 41:9;
Joh. 13:18; Ac. 1:16). Iscariot refers to Kerioth, his native place. Judas was
covetous (Joh. 12:4-6). Judas was a hypocrite (Joh. 13:24-29). The other disciples
did not know that he was an impostor. Judas esteemed Christ very little. He sold
Him for 30 pieces of silver (Mt. 26:14-16), the price of a slave (Ex. 21:32). Christ
called Judas “friend” to the very end (Mt. 26:50), and he could have been saved at
any time had he trusted Christ as his Lord and Saviour (Joh. 1:12; 3:16). Judas
was remorseful (Mt. 27:3-4), but he was not repentant toward God. He had the
sorrow of the world rather than godly sorrow (2 Co. 7:10). Christ said Judas’ end
would be worse than had he never been born (Mt. 26:24). Eternal judgment is not
annihilation. [See Footwashing, Godly Sorrow, Hell, Repentance.]
JUDE (praise). The names Judah, Judas, and Jude are all from the same Hebrew
and Greek words. There are several Judes mentioned in the N.T. (1) One of the
brothers of Jesus (Mt. 13:55; Mk. 6:3). (2) The brother of James and the writer of
the epistle of Jude (Lk. 6:16; Ac. 1:13; Jude 1). (3) An apostle other than Iscariot
(Joh. 14:22). (4) A Galilean who stirred up insurrection (Ac. 5:37). (5) A disciple
with whom Paul lodged (Ac. 9:11). (6) A prophet (Ac. 15:22, 27). [See Apostle.]
JUDAEA (praise). The Greek equivalent of Judah. (In Ezra 5:8, Judea is
Aramaic.) It referred to the tribe of Judah and the region of Judah in southern
Israel, and after the Babylonian Captivity, Judaea referred to the nation Israel (Mt.
2:1, 5, 22; 3:1, 5; 4:25; 19:1; 24:16; Ac. 1:8; 2 Co. 1:16; Ga. 1:22; 1 Th. 2:14).
The Persians and Romans appointed governors over Judah (Hag. 1:14; Lk. 1:5).
JUDGMENT. All men must stand before God to be judged for their earthly lives.
All judgment has been given to Jesus Christ (Joh. 5:22; Ac. 17:30-31). Just as
there are different groups of resurrections, there are also different judgments.
Before God, all men are not in the same position and are not grouped together for
one general judgment. In a broad sense men are divided into the saved and the
unsaved (1 Joh. 5:12,19; Joh. 17:6-9). The Bible also speaks of three groups of
men in the world today: Jews, Gentiles, and the Church (1 Co. 10:32). The
Judgment of Believers (1 Co. 3:11-15; 2 Co. 5:9-10; Ro. 14:10-12). The purpose
of this judgment: (1) It is for Christians, not the unsaved (1 Co. 3:1, 11-12). (2) It
is to examine the believer’s service, not to determine his salvation (1 Co. 3:8, 10,
13). The believer is judged as a son and an heir (Ga. 4:6-7). The foundation for
this judgment: The foundation is Jesus Christ and the eternal riches of Calvary (1
Co. 3:12). While the believer can fall on this Foundation, praise God, he cannot
fall off! The element of this judgment: The fire which shall try the believer’s work
is the Word of God (Je. 23:29; Joh. 12:48). The nature of this judgment: The
believer’s judgment is not for punishment, but to manifest the character of his
service for reward or loss of reward. It is like the judgment of an Olympic athlete
or a worker on the job or a son in the family business. The materials of this
judgment: The “wood, hay, and stubble” are associated with man and that which
is of the world, temporal. The “gold, silver, and precious stones” denote that
which is of God, that which has eternal value. We see that it is not the size of
one’s labor, but its value before God that is important. Things which are “gold,
silver, and precious stones” include faithful church membership (1 Ti. 3:15; He.
10:25; 13:7, 17); being a loving, providing husband (Ep. 5:25; 1 Ti. 5:8); being a
submissive, serving wife (Ep. 5:22; Tit. 2:4); being an obedient child (Ep. 6:1);
gospel preaching and world evangelization (Mk. 16:15); training children in the
way of God (Pr. 22:6); being filled with the Spirit (Ep. 5:18); seeking God (He.
11:6; Pr. 8:34-35); sacrificing for Christ (Mk. 10:29); approving excellent things
(Ph. 1:10); being pure in spirit and body (2 Co. 7:1). The loss of this judgment:
The loss will NOT be salvation (1 Co. 3:15) or one’s riches in Christ (1 Pe. 1:3-4;
Ro. 8:18; Col. 3:4). The loss will be crowns; reigning positions (2 Ti. 2:12; Re.
2:25-26; 3:21; 20:4). No one who appears at this judgment will lose his salvation
for poor service; he WILL lose rewards and suffer shame (1 Co. 3:15; 1 Joh. 2:28;
2 Joh. 8). Salvation is not achieved through faithful service, but through faith in
the blood of Christ (Ro. 3-4; Ep. 2:8-9). For the Christian, the judgment of God’s
wrath upon his sin is past. It was poured out upon the Saviour on Calvary (Joh.
3:18, 36). The grace of this judgment: It is God’s nature to be gracious (Ps.
103:8-14), and His marvelous, free grace in Jesus Christ will be manifest in the
believer’s judgment. The motivation of this judgment: The Judgment Seat of

Christ is one of the greatest motivators in the Christian life. It should motivate the
Christian to be spiritual (1 Co. 3:1-3), to be busy (1 Co. 3:9-10), and to be faithful
(1 Co. 4:2-4). [See Crown, Eternal Security.] The Judgment of the Nations. This
occurs at Christ’s return (Mt. 25:31-46). The King will judge the nations to
determine which will enter Christ’s kingdom. The Great White Throne
Judgment. This occurs prior to the establishment of the new heaven and new
earth (Re. 20:11-15). Only the unsaved are resurrected to this judgment. The
saved will already have been resurrected and will be reigning with Christ (Re.
20:1-5). This judgment is a judgment of works (Re. 20:12-13). Since all men’s
works are sinful before God, and since these wicked dead did not receive Jesus
Christ as their Savior during their earthly lives, they will be judged and will suffer
eternal punishment for their evil deeds. [See Castaway, Gospel, Heaven, Hell,
Sin.]
JUNIPER. The juniper mentioned four times in Scripture is the Hebrew rothem,
which is an evergreen shrub or tree. It is also called the white broom tree (for its
small white flowers). It is the Latin Genista monosperma. It does well in desert
conditions and grows widely in the Negev. It reaches 12 feet high. When fleeing
Jezebel, the prophet Elijah travelled into the wilderness south of Beersheba a
day’s journey, sat down under a juniper, and “requested for himself that he might
die” (1 Ki. 19:4). The term “coals of juniper” is used to describe God’s judgment
on the wicked (Ps. 2-4). This refers to charcoal made from juniper wood. It is
“quick in flaming, fierce in blazing, and long in burning” (Treasury of David).
JUPITER. [See Idolatry.]
JUST, JUSTICE. Righteousness; honesty; equity; truth (De. 33:21; 2 Sa. 8:15).
Lessons about Just and Justice:
God is a God of justice (Job 8:3). All His ways are judgment (De. 32:4). Justice is
the habitation of His throne (Ps. 89:14). Justice is at the heart of God’s holy law
(De. 16:20).
Jesus is called “the Just One” (Ac. 3:14; 7:52; 22:14). His kingdom is
characterized by justice (Ps. 9:8; 72:2; 96:13; Is. 11:4; 16:5).
Justice is a synonym for the righteousness (tsedeq) of God (Ps. 7:17; 17:15). The
main Hebrew word for justice (tsedeq) is also translated “just” (Le. 19:36),
“right” (Ps. 9:4), and “righteousness” (Le. 19:15). Justice, therefore, means to do
right and to be righteous by God’s standards. Just judgment and righteous
judgment are the same (Ps. 119:62). Justice is God’s righteous character as
expressed in His righteous law, and justice is the exercise of justice based on that
righteous law.
Justice is intimately associated with truth (Isa. 59:4). Justice is to speak truth and
to deal in truth. It is the opposite of lying, stealing, and inequity.
Justice is intimately associated with judgment. They are used together in
Scripture 41 times (e.g., Ge. 18:19; 2 Sa. 8:15; Ps. 89:14). Like tsedeq, the
Hebrew word for justice (mishpat) is also translated right (Ge. 18:25).
The book of Proverbs is the book of practical justice (Pr. 1:3). It teaches right
dealing among men.
All true justice is taught by God’s Spirit, who is depicted in Proverbs 8 as
Wisdom incarnate (Pr. 8:15).
At the heart of godly justice is the royal law: thou shalt love thy neighbour as
thyself (Ja. 2:8).
The requirement for doing justice is the fear of God (2 Sa. 23:3).
Justice operates in four major realms: Justice operates in the sphere of business
(Le. 19:35-36). It is to avoid every type of cheating, stealing, dishonesty,
misrepresentation, and ungodly manipulation. It is to provide a good quality
product for a fair price. It is to give the “baker’s dozen,” meaning to give even
more than bargained for. It is honesty in advertising. It is paying a just wage and
otherwise treating one’s employees justly (Col. 4:1). Justice operates in the
sphere of government (Job 29:14-17). It enforces law and order; it protects the
godly, the innocent, and the weak from oppressors. Justice operates in the sphere
of the judicial system. It is equity and impartiality (Le 19:15; De. 1:16-17;
16:18-20; 2 Ch. 19:5-7). It treats each person equally under the law. It doesn’t
take bribes (Ex. 23:8; De. 16:19; 1 Sa. 8:3). It doesn’t accept lies and false
witnesses (De. 19:16-21; 1 Ki. 21:9-13). It searches out the truth of every matter
(De. 17:4; Job 29:16-17). It administers punishments that are suitable for the
crime, not too weak and not too harsh (De. 25:1-3). It doesn’t allow manipulation
of the system by the rich and powerful. It doesn’t allow lawyers to corrupt the
clear intent of the law by clever techniques. It doesn’t allow procedure to replace
truth. It doesn’t allow justice to be delayed so as to wear down and discourage the
innocent. It doesn’t oppress by requiring the innocent to pay large sums of money
to obtain justice. Justice operates in the sphere of social welfare (Pr. 31:9). It is
love for neighbor. It is godly compassion. Justice is to help the poor and fatherless
(Ps. 82:3). It is the opposite of oppressing the poor (Ec. 5:8). It is compassion on
the poor (Le. 19:10; De. 10:17-18; 15:11; Job 29:12-17). It is visiting the
fatherless and widows in their affliction (Ja. 1:27).
No man is just enough by God’s holy standards to be acceptable to Him. All have
sinned and come short of God’s glory (Ro. 3:23). The only way to be just before
God is to be justified by faith in Jesus Christ, which means to be declared
righteous on the basis of Christ’s atonement (Ro. 3:24). Christ is the just One who
died for the unjust (1 Pe. 3:18). Because of justification, the believing sinner is
called just (Ro. 1:17; He.12:23). [See Gospel, Grace, Integrity, Justification, Law,
Righteousness, Sin.]
JUSTIFICATION. Justification means “to declare righteous.” Justification is
God’s declaration that those who trust Jesus Christ are righteous before Him on
the basis of Christ’s atonement. It is a legal concept, as when a judge gives a
verdict. God is the great Judge. It is His law that sinners have broken. When the
sinner puts his faith in Christ as only Saviour, God declares that he is righteous
because of what Christ did for him on the cross. Justification is to be brought into
a new spiritual position before God. The believer is no longer a part of the cursed
household of Adam, but he has entered the blessed household of Christ (Ro.
5:1-2). How is a person justified? (1) Justification is free (Ro. 3:24). We do not
become righteous before God through good works, religious rituals, morality, or
law-keeping. Justification is a free gift. (2) Justification is because of Christ’s
redemption (Ro. 3:24). Justification is free because Jesus Christ paid the price
with His own blood and death. (3) Justification is through faith in Christ (Ro.
3:25-28; 4:3-6; 5:1). Man’s part in justification is to repent of his sin and to trust
Jesus Christ. Other important truths about justification: (1) Justification is by
imputation, not impartation. Justification is not God making a sinner righteous,
but God declaring him righteous. It is true that God gives the believer a righteous
nature, which causes him to love and serve God, but this is not justification; this
is regeneration (2 Co. 5:17). Justification is God imputing to the believing sinner
the very righteousness of Jesus Christ (2 Co. 5:21; Ro. 4:4-6). (2) Justification is
in Jesus Christ. To have Christ is to have justification (1 Co. 1:30; 2 Co. 5:21). (3)
Justification is a present sure possession, not a process or a possibility (Ro. 5:9).
Justification is not a gradual thing whereby a person grows in righteousness. The
believer is as fully justified the day he is saved as he is after fifty years of
spiritual growth. Believers do grow in obedience, but this is not justification; it is
sanctification (1 Pe. 2:1-2). (4) Justification promises eternal safety from wrath
(Ro. 5:9-11). Since the believer possesses justification through Christ’s blood, he
does not have to fear God’s wrath. It is God who declares the believer righteous;
thus the danger of wrath and condemnation are forever past for those who are
justified by Christ’s blood (Ro. 8:32-34). Position and Practice. The Bible makes
a plain distinction between the Christian’s position and his practice. This is also
called relationship and fellowship. The believer’s position in Christ is
unchanging, secure, and eternal the moment he is born into God’s family. His
practice, on the other hand, depends upon his daily fellowship with Christ and is
changeable. Justification has to do with the believer’s eternal position before God
“in Christ.” The Book of Ephesians. The book of Ephesians lays out this
distinction plainly. Chapters one through three present the believer’s position and
relationship; chapters four through six deal with his practice and fellowship. In
Ephesians 1-3 the believer is repeatedly said to be “in Christ” (1:1, 3-4, 6-7, 10,
11, 12, 13; 2:6, 10, 13, 22; 3:6, 12). “In Christ” is the theme of this section of the
epistle. The key word in Ephesians 1-3 is “grace” (1:2, 6; 2:5, 7, 8; 3:2, 7). In
Ephesians 4-6 the subject changes to the believer’s walk in this world. The key
words in Ephesians 4-6 are “walk” (4:1, 17; 5:2, 8, 15), “conversation” (4:22),
“put on” (4:24; 6:11), and “obey” (6:1). The pivotal verse is Ep. 4:1, “I therefore,
the prisoner of the Lord, beseech you that ye walk worthy of the vocation
wherewith ye are called.” Here we are told the believer is to bring his daily walk
into line with his eternal position. The believer does not live right in order TO BE
saved, but because he HAS BEEN saved. There is a world of difference. To serve
God because you have been saved is the true gospel; to serve God in order to gain
salvation or to perfect one’s salvation is a false gospel. Ep. 5:8 says, “For ye were
sometimes darkness, but NOW are ye light in the Lord: WALK as children of
light.” The believer’s position in Christ is that he is “light in the Lord.” This is
God’s gift in Christ. The believer is instructed to live up to that position in his
daily living. John’s First Epistle. The difference between position and practice is
also seen in 1 John. Here the Lord makes a plain distinction between relationship
and fellowship. The theme of 1 John is fellowship, not relationship (1 Joh. 1:3).
The Epistle is written to those who already have a relationship with God as
children through faith in Christ. Those who believe in Christ are born into His
family as children of God (Ga. 3:26). God imputes the righteousness of Christ to
the believer’s account. He is propitiated (satisfied) by what Christ did on the cross
in the sinner’s place. This is the believer’s eternal relationship. But daily
fellowship with God in this present world depends on how the believer lives. It
depends on walking in the light and confessing one’s sins (1 John 1:5-10).
Obedience and confession of sin are essential in order to remain in fellowship
with the Savior, but our walk does not change our position in Christ or our
relationship with God as Father. If we sin, He remains our Father and Christ
remains our Advocate (1 Joh. 2:1). How can this be? It is because Christ paid the
full price demanded by God’s law for sin (1 Joh. 2:2), and eternal life is a free
gift, undeserved and unmerited. John’s Gospel. The Gospel of John also shows
this distinction plainly. In John 1-12 the focus is on the unsaved, and the main
message is “believe on the Lord Jesus Christ” (Joh. 1:7, 12; 3:15-16, 18; 4:39;
5:24; 6:35, 47; 7:38; 8:24; 9:35; 10:38; 11:26). When the unsaved asked about
doing the works of God, Christ replied, “This is the work of God, that ye believe
on him whom he hath sent” (Joh. 6:29). That is the only work God will accept
from the unsaved. In chapter thirteen, though, Christ turns His attention to His
own little flock and the theme changes from faith to obedience. “If a man love
me, he will keep my words” (Joh. 14:23). This change in the theme of John’s
Gospel illustrates the difference between relationship and fellowship. Faith is the
requirement for relationship; obedience is the requirement for fellowship. Faith is
the way to become a child of God; obedience is the way to walk in fellowship
with the Father. [See Eternal Security, Gospel, Grace, Holy, Hope, Just, Mercy,
Peace, Propitiation, Repentance, Reconciliation, Redemption, Salvation,
Sanctification.]
-K-
KEEP UNDER MY BODY. Keep my body under control (1 Co. 9:27). This
refers to restraining sin and keeping oneself pure before God.
KEEPER AT HOME. [See Home.]
KIDRON (black, gloomy). The brook that ran along the eastern side of Jerusalem
and formed the Kidron Valley, dividing the Temple Mount from the Mount of
Olives (2 Sa. 15:23; 1 Ki. 15:13; 2 Ki. 23:6; Je. 31:40). [See Jehoshaphat, Valley
of.]
KILL. To put to death. One of the ten commandments is “thou shalt not kill” (Ex.
20:13). Consider some lessons about murder and killing: Murder and slaying are
not always the same (Nu. 35:15-25). There are at least four occasions in the Bible
when killing is not murder: Accidental death (Nu. 35:20-23). Self Defense (Ex.
22:2-3). Military service and law enforcement. It is not murder to kill a person in
the line of duty in law enforcement and in the military (Ro. 13:1-4). Capital
punishment. The law of Moses called for capital punishment in the case of
murder (Le. 24:17; De. 19:11-13), idolatry (Le. 20:2; De. 17:2-7), witchcraft (Le.
20:27), adultery (Le. 20:10; De. 22:21-22), homosexuality (Le. 20:13), bestiality
(Le. 20:15, 16), rape (De. 22:25-27), incest (Le. 20:17), and blasphemy (Le.
24:11-16, 23). The avenger of death in O.T. times was a relative or friend who put
the murderer to death (De. 19:11-13 ). God allowed for this, and made provision
for cities of refuge for those who had killed someone accidentally. In the New
Testament dispensation, God has given civil government the authority to put
offenders to death. In Romans 13:4 we see that God has given nations the
authority to “bear the sword” against evil. This refers to capital punishment. [See
Anger, Avenger of Blood, Cities of Refuge, Death.]
KIND. (1) Class (Ge. 1:11, 12, 21, 24, 25; 1 Ch. 28:14; Mt. 13:47; Mk. 9:29). (2)
Charitable; disposed to do good to others (2 Ch. 10:7; Lk. 6:35; 1 Co. 13:4; Ep.
4:32). [See Love.]
KINDLE. To set on fire; to light (Ex. 22:6; Ps. 78:21; Lk. 22:55; Ac. 28:2). It is
mostly used in reference to kindling anger: Ge. 30:2; 39:19; Ex. 4:14; Le. 10:6;
Nu. 11:1,10; De. 6:15; Ps. 2:12; 106:40; Isa. 5:25; Je. 15:14; Ho. 8:5. [See Anger.]
KINDLY. Kind; charitable; benevolent (Ge. 24:29; 34:3; Ru. 1:8; 1 Sa. 20:8; Je.
52:32; Ro. 12:10). The Greek word translated “kindly affectioned” in Ro. 12:10 is
philostorgos which is defined by Strong as “cherishing one’s kindred, especially
parents or children; fond of natural relatives, i.e. fraternal towards fellow
Christians.” [See Kind, Kindness, Love.]
KINDNESS. Good will; benevolence; that temper or disposition which delights
in contributing to the happiness of others, which is exercised cheerfully in
gratifying their wishes, supplying their wants or alleviating their distresses;
charity (Webster) (Ge. 20:13; Jos. 2:12; Jud. 8:35; Ru. 2:20; 1 Sa. 15:6; Pr. 19:22;
31:26; Ac. 28:2; Col. 3:12; 2 Pe. 1:7). The Lord is kind toward men: Ps. 31:21;
117:2; 119:76; Isa. 54:8, 10; Joel 2:13; Jon. 4:2; 2 Co. 6:2; Ep. 2:7; Tit. 3:4. [See
Kind, Love.]
KINDRED. Family or racial relationship (Ge. 12:1; Ru. 3:2; Es. 2:10; Ac. 3:25;
4:6; Re. 1:7).
KINE. Cattle (Ge. 32:15; 41:2-4; 1 Sa. 6:7).
KINGDOM OF GOD. The kingdom of God is God’s rule. The Four-fold
Meaning of the Kingdom of God: (1) The Universal Kingdom of God. This is
God’s rule over the entire creation, including rebellious men and angels (Ps.
29:10; 74:12; 92:8; 95:3; 135:5-6; 145:13; Da. 4:34-35). Though God has allowed
His creatures certain freedom to rebel against His authority for a time, He still sits
as king over all. He overrules all movements and decisions according to His own
purposes (Pr. 16:9, 33; Ep. 1:9-11). (2) The Old Testament Kingdom of Israel (De.
4:6-8; 7:6; 14:2). This was God’s rule over His chosen people. Moses was the
first leader (Ac. 7:35-36). Joshua followed Moses. After Joshua’s death, God
appointed judges to lead His nation (Ac. 13:20). Later He set up kings over Israel.
Of these, He set apart David and promised to give the throne of Israel’s kingdom
to David’s Seed, Jesus Christ (Ac. 13:21-23; 2 Sa. 7:12-15). Because of Israel’s
rebellion, God took their kingdom away, and Israel was scattered throughout the
world (Je. 29:16-19). The Bible promises that God will rebuild Israel’s kingdom
in the future (Je. 24:4-7; 30:7-11, 18-24; 31:31-40; 32:37-44; 33:7-17; Ho. 3:4-5;
Joel 3; Am. 9:8-15; Ze. 14). The rebuilding of Israel’s kingdom will follow a time
of purging of Israel and worldwide judgment (Ze. 13:8 - 14:21; Da. 12:1-3). (3)
The Spiritual Kingdom of God (Col. 1:12-14; Ph. 3:20-21). This is the kingdom
composed of all the redeemed (Ep. 2:12-19; He. 12:22-24). (4) Christ’s Coming
Earthly Kingdom (Mt. 25:31; Isa. 9:7; Ps. 22:27-28, 47; 102:12-22; Da. 7:14-27).
This kingdom is foretold in the Old and New Testaments and is the re-
establishment of Israel’s fallen kingdom (Ps. 72; Isa. 11; 25-27; 35; 60-66; Je.
30-33; Da. 7; Ho. 2:14-23; 3:4-5; 14:4-8; Jo. 2:18 - 3:21; Am. 9:11-15; Ob. 15-21;
Mi. 2:12-13; 4:1-13; 5:4-15; 7:7-20; Zep. 3:9-20; Hag. 2:6-9; Ze. 1:16-17; 2:1-13;
3:8-10; 8:1 - 10:12; 12:1 - 14:21; Mal. 3:1-6; 4:1-3). It is the fulfillment of God’s
promises to Israel and David (Je. 23:5-8; 33:15-26). After God’s purposes for the
church age are fulfilled, Jesus Christ will return from heaven and establish His
throne on earth and the promises concerning the nation Israel will be fulfilled
(Mt. 25:31; Ro. 11:25-27). Details of Christ’s Coming Kingdom: By examining
three major O.T. prophecies regarding this future kingdom we can see its chief
characteristics: Zechariah 14. (1) It will follow the Tribulation and Christ’s
second coming (vv. 1-7). (2) The creation will be renewed (v. 8). (3) It will be
worldwide (v. 9). (4) It will be centered in Jerusalem (v. 10, 11, 16). (5) There
will be reinstatement of O.T. feasts (v. 16). (6) The kingdom will be ruled by
force (vv. 17-19). (7) The kingdom will be righteous (vv. 20, 21). (8) There will
be reinstatement of O.T. offerings (v. 21). (9) The temple will be rebuilt (vv. 20,
21). Isaiah 60. (1) The kingdom will be established following worldwide
darkness (vv. 1-2). (2) It will be universal (v. 3). (3) Israel will be restored and
will be at the center of the kingdom (vv. 4-12). (4) The wealth of the world will
be brought to Israel (vv. 6-9). (5) The temple will be rebuilt and offerings
reinstated (v. 7). (6) The nations of the world will serve Israel (vv. 10-12). (7) The
land of Israel will be beautified (vv. 13-17). (8) Righteousness shall reign (v. 17).
(9) Israel shall dwell in safety (v. 18). (10) The glory of God will lighten Israel
(vv. 19, 20). (11) The kingdom will be populated by the righteous (v. 21). Isaiah
35. (1) The creation will be renewed (vv. 1, 2, 7). (2) The kingdom will be
established following God’s judgment of the world (v. 4). (3) There will be
miraculous healing (vv. 5, 6). (4) A highway will be created for the redeemed (vv.
8-10). (5) All will dwell in safety (v. 9). (6) The kingdom shall be joyful (v. 10).
(7) No sorrow shall be there (v. 10). [See Covenants, Great Tribulation,
Millennium, Prophecy.] The Kingdom of God in the New Testament. Following
is a summary of N.T. usage of the term kingdom of God: (1) In the N.T. the term
“kingdom of God” is normally used of the future, earthly Davidic kingdom
promised in the O.T. (Mk. 14:25; Lk. 9:27-36; 13:28-30; 14:15-24; 21:31;
22:28-30). (2) The kingdom of God and the kingdom of heaven are normally used
to describe the same kingdom; they are often used interchangeably (Mt.
19:23-24). Compare Mt. 4:17 with Mk. 1:14-15; Mt. 5:3 with Lk. 6:20; Mt. 8:11
with Lk. 13:28-29; Mt. 13:11 with Mk. 4:11; Mt. 18:3 and 19:14 with Mk.
10:14,15; Mt. 19:23 with Mk. 10:23. The two terms possibly emphasize the
source of the same kingdom in two ways: The kingdom that is from God, and the
kingdom that is from heaven. (3) The kingdom of God will not come until after
the Great Tribulation and the second coming of Christ (Mt. 25:31; Lk. 19:11-27;
21:31). (4) N.T. believers are not yet entered into the kingdom of God (Ac. 14:22;
2 Th. 1:5; 2 Ti. 4:2,18; 2 Pe. 1:11).
KINGDOM OF HEAVEN. This is frequently used synonymously with the
kingdom of God. Compare Mt. 3:2 with Mk. 1:14; Mt. 4:17 with Mk. 1:15; Mt.
5:3 with Lk. 6:20; Mt. 13:11 with Mk. 4:11; Mt. 19:14 with Mk. 10:14; Mt. 19:23
with Mk. 10:23-25. The terms kingdom of heaven and kingdom of God
emphasize two aspects of the same kingdom. Kingdom of God reminds us that
God is the ruler of the kingdom. Kingdom of heaven reminds us that the kingdom
originates from God’s throne in heaven. The O.T. prophets foretold the kingdom
of God which would be established on earth through Israel. Jesus Christ was born
of the seed of David and presented Himself as the Messiah of Israel. The phrase
“repent, for the kingdom of heaven is at hand” declared the fact that the promised
King was then present (Mt. 4:1-2; 17; 10:7). He was rejected by His own people
(Joh. 1:11; Mt. 12:24; 27:22-25), but He promised that He would return after an
unspecified interlude of time and establish His kingdom (Lk. 19:11-27; Mt.
23:37-39; 25:31; 19:28). The interlude, of course, is the present church age. [See
Kingdom of God, Prophecy.]
KING’S DALE. The valley on the east side of Jerusalem where the Kidron brook
flowed (Ge. 14:17; 2 Sa. 18:18). [See Jehoshaphat - Valley of, Kidron.]
KING’S POOL. The large reservoir on the W. side of Jerusalem. Also called the
Upper or Old Pool, now called Birket-el-Mamilla (Young) (Ne. 2:14; Isa. 7:3;
22:11).
KINSMAN REDEEMER. In the law of Moses, this was a near kin who
redeemed the property of an impoverished relative (Le. 25:25-28). Boaz became
kinsman redeemer for Elimelech (Ru. 4). The kinsman redeemer is a picture of
Jesus Christ who became a man to redeem sinners from bondage to sin, Satan,
and death. [See Boaz, Jubilee.]
KISS. In the Old Testament, the kiss signified reconciliation (Ge. 33:4), honor
(Ex. 18:7; 1 Sa. 10:1), worship (1 Ki. 19:18; Job 31:27; Psa. 2:12), affection (Ge.
48:10), and intimacy (Song 1:2). A kiss was practiced by the early churches (Ro.
16:16; 1 Co. 16:20; 2 Co. 13:12; 1 Th. 5:26; 1 Pe. 5:14). Jesus was betrayed with
a kiss (Mt. 26:48, 49; Mk. 14:44; Lk. 22:47).
KITE. A bird of prey of the falcon family (Le. 11:14; De. 14:13).
KNIT. (1) Firmly fastened (Jud. 20:11; 1 Sa. 18:1; Ps. 85:11). (2) Tied; bound
(Ac. 10:11). (3) United; at one (Col. 2:2,19).
KNOP. This was used in architecture and in the golden candlestick in the temple.
It resembled round apples or pomegranates (Ex. 25:33-36; 37:17-22; 1 Ki. 6:18;
7:24).
KORAH (baldness). A Levite who led a rebellion against Aaron and Moses (Nu.
16:1-50; 26:9-11; 27:3; Jude 11). Korah was proud and refused to submit himself
to God-ordained leadership. There are multitudes following the spirit of Korah
today who will not put themselves under the authority of God-called pastors in
the churches. Like Korah, these say to the God-called pastor, “You take too much
upon you, seeing all the congregation are holy” (Nu. 16:3). These will not
acknowledge that God has made some men rulers over His congregations (Ac.
20:28; 1 Th. 4:12, 13; He. 13:7, 17). [See Church, Diotrephes, Nicolaitan, Pastor.]
-L-
LABAN (white). Nephew of Abraham (Ge. 22:20-24; 24:29-31; Ge. 27 - 31;
46:18, 25).
LABOUR. Work; bodily and intellectual exercise. Labor is commanded by God:
(1) It was God’s first command to man after the fall (Ge. 3:19). (2) It is
commanded in the law of Moses (Ex. 20:9; 23:12; 34:21). (3) It is commanded by
the Lord Jesus Christ (2 Th. 3:12). (4) It is commanded by the apostles (Ac.
20:35; Ep. 4:28; 1 Th. 4:11-12; 2 Th. 3:7-13). Labor will be judged by God: (Lk.
19:12-27; 1 Co. 3:8; Ep. 6:7; 1 Pe. 1:17; Re. 12:23). Labor is blessed of God: (Pr.
10:4; 12:11, 14, 24, 27; 14:23; 16:26; 28:19; Ec. 5:12). Labor is attended with
fruit: (1) The laborer can meet his own needs and that of his family (1 Th. 4:12; 1
Ti. 5:4, 16). (2) The laborer is able to give to others (Ac. 20:35). (3) The laborer
can be honest (1 Th. 4:12). (4) The laborer is able to support the work of God (1
Co. 16:2; Ph. 4:19; Tit. 3:13, 14; 3 Joh. 5-8). [See also Diligence, Money,
Sluggard, Steal.]
LACK. To want; to need; to be destitute of (Ge. 18:28; De. 8:9; Ps. 34:10; 1 Th.
4:12).
LADE. To load; to make heavy (Ge. 42:26; 45:17).
LADEN. Loaded down; heavy; weighted (Ge. 45:23; Isa. 1:4; 2 Ti. 3:6).
LADING. A ship’s cargo (Ac. 27:10).
LAKE OF FIRE. The place of punishment God has prepared for rebellious
angels and unsaved men (Mt. 25:41; Re. 20:10, 15). [See Hell, Judgment.]
LAMB. A young sheep used in sacrifices (Ge. 4:4; 22:7; Ex. 12:3-6; 29:38-42).
The lamb pictures Jesus Christ willingly submitting Himself to God for the death
of the cross (Isa. 53:6-7; Joh. 1:29; 1 Pe. 1:19; Re. 5:6-9). [See Abel, Cain, Jesus
Christ, Offerings, Passover.]
LAMENT, LAMENTATION. Mourning (Ge. 50:10; Je. 6:26; 48:38; La. 2:5). In
the book of Lamentation, the prophet Jeremiah mourns the judgment of Israel by
the Babylonian armies. Jeremiah’s mourning is a reflection of God’s compassion.
In like manner, Jesus wept over Jerusalem before her destruction at the hands of
Rome (Lk. 19:41-44).
LAMP. (1) A torch or lantern (Ge. 15:17; Ex. 25:37; 27:20; 30:7, 8; 35:14; 37:23;
39:37; 40:4, 25; Le. 24:2, 4; 1 Sa. 3:3; Ju. 7:16; Da. 10:6; Mt. 25:1-8; Re. 4:5;
8:10). (2) Lamp is used symbolically for the Word of God (Ps. 119:105; Pr. 6:23).
(3) Lamp is used symbolically for man’s life (Pr. 13:9; 20:20). [See Conscience,
Light, Tabernacle.]
LANCE. A spear, an offensive weapon in the form of a half pike, used by the
ancients and thrown by the hand. It consisted of the shaft or handle, the wings and
the dart (Webster) (Je. 50:42). [See Military.]
LANGUISH. To become weak; to lose strength; to be sick (Ps. 41:3; Isa. 16:8;
19:8; 24:4, 7; 33:9; Je. 14:2).
LANTERN. A burning lamp or torch (Joh. 18:3). [See Lamp.]
LAODICEA. The location of one of the seven churches of Asia addressed by
Christ in the book of Revelation (Re. 1:11; 3:14-22). This church was already
apostate (Re. 3:18). The apostasy began in the first century and has increased
through the church age (2 Ti. 3:5; 4:3-4). Laodicea was a large and important city
in John’s time. It was located on the crossroads of the most important highway
running from Ephesus to the east. The city was the residence of the Roman
governors of Asia under the emperors and had magnificent public buildings, a
large stadium, and three marble theaters, one of which was 450 feet in diameter. It
was famous for its wealth. It was a banking and trading center. It was a clothing
and fashion center. The fine glossy black wool of its sheep was known far and
wide. The city was also devoted to sports and music. The enclosed stadium 1,000
feet in length served for gladiatorial games as well as musical contests. The city
was given over to idolatry, worshipping Zeus, Dionysus, Helios (the sun), Athena,
Aphrodite, and others. There was a renowned school of medicine there, where a
popular Phrygian powder for weak and sick eyes was manufactured. [See
Apostasy, Prophecy, Roman Catholic Church.]
LASCIVIOUS. Immorality (Mk. 7:22; 2 Co. 12:21; Ga. 5:19; Ep. 4:19; 1 Pe.
4:3; Jude 4). It refers to lack of moral restraint, shameless conduct. It has been
defined as “the stirring up of lustful desires which cannot be satisfied within
God’s boundaries” (Bunnell). The Greek word (aselgeia) is also translated
“filthy” (2 Pe. 2:7) and “wantonness” (Ro. 13:13; 2 Pe. 2:18). In 2 Pe. 2:7 this
word refers to the moral perversion of Sodom. [See Adultery, Concupiscence,
Filthy Communication, Fornication, Jesting, Sodomy.]
LAST DAYS. The last days is the same as the “last time” and the “latter days.” It
began with the apostles (1 Ti. 4:1; 2 Ti. 3:1; He. 1:2; 1 Pe. 1:20; 1 Joh. 2:18). It
also includes the Tribulation (Je. 30:23-24), the regathering and conversion of
Israel (Ho. 3:5), the return and glorious reign of Christ (Isa. 2:2-5; Mi. 4:1-7), the
resurrection (Joh. 11:24-25), and the final judgment of the unsaved (Joh. 12:48).
[See Day of the Lord, Great Tribulation, Prophecy, Millennium, Resurrection,
Second Coming.]
LASTING. Ancient; durable (De. 33:15).
LATCHET. The thong or strap of a sandal (Isa. 5:27; Mk. 1:7).
LATTER DAY. Same as the Last Days (Nu. 24:14; De. 4:30; 31:29; Je. 23:20;
30:24; 48:47; 49:39; Eze. 38:8,16; Da. 2:28; 10:14; Ho. 3:5; 1 Ti. 4:1). [See Last
Days, Prophecy.]
LATTER END. The end (Nu. 24:20).
LATTICE. Latticework, made by crossing laths or other material across an
opening, served a threefold purpose: privacy; ventilation; decoration (Ju. 5:28; Pr.
7:6; 2 Ki. 1:2) (Compact).
LAUD. To applaud; worship (Ro. 15:11).
LAUGHTER. Merriment, joy (Ec. 3:4). There are 40 references to laughter in

the Bible, 34 in the O.T. and six in the N.T. (1) Scornful laughter. This type of
laughter is associated with unbelief or mocking (Ge. 17:17; 18:12, 13, 15; 21:6; 2
Ki. 19:21; 2 Ch. 30:10; Ne. 2:19; Job 9:23; 12:4; 22:19; 41:29; 52:6; 80:6; Pr.
29:9; Eze. 23:32; Mt. 9:24; Mk. 5:40; Lk. 8:53). The witnesses to Christ’s
crucifixion laughed him to scorn (Ps. 22:7). God will laugh at the unrepentant
wicked (Ps. 2:4; 37:13; 59:8; Pr. 1:26; Isa. 37:22). (2) Joyful laughter (Job 8:21;
Lk. 6:21). This is laughter associated with true happiness. (3) Victorious laughter
(Job 5:22; Ps. 126:2). (4) Worldly laughter (Pr. 14:13; Ec. 2:2; 7:3, 6; 10:19; Lk.
6:25; Ja. 4:9 ). This is laughter associated with sinful behavior.
LAVER. A vessel containing water. In the court of the Tabernacle a laver was
located between the altar of sacrifice and the tent (Ex. 30:18-21; 38:8; 40:7). The
priests had to wash their hands and feet before entering the Tabernacle (Ex.
30:17-22), symbolizing the truth that Christians must be cleansed daily from sin
in order to fellowship with and serve God as priests. See Joh. 13:2-10; Ep. 4:1;
5:8; Col. 3:1-12; 1 Pe. 2:10-11; 1 Joh. 1:7-10. The water symbolizes the Word of
God (Ps. 119:9; Joh. 15:3; 17:17; Ac. 20:32; Ep. 5:26). This daily washing is
contrasted with the once-for-all washing of Ex. 29:4, which pictures the new
birth. The laver was made from the brass looking glasses of the Israelite women
(Ex. 38:8). The laver is thus a beautiful symbol of the Word of God which reveals
the Christian’s sin as well as cleansing him from it (Ja. 1:22-25; 1 Pe. 2:2; Joh.
17:17). The fact that there was no covering for the laver (Nu. 4) reminds us that
cleansing for sin is always available. The fact that no dimensions are given of the
size of the laver reminds us that God has made unlimited provision for our
cleansing (1 Joh. 1:9; He. 4:16). [See Footwashing, Holy, Justification,
Sanctification, Tabernacle.]
LAW. When the Bible speaks of the law, it usually refers to the law of Moses
which is recorded in Exodus, Leviticus, Numbers, and Deuteronomy (Jos. 1:7-8;
Lk. 24:44). It is also called the “law of the Lord” (Isa. 5:24). Other Usages of the
Word Law: (1) Law of parents (Pr. 7:2). (2) Law of civil government (Da. 6:8).
(3) Law of nature (Ro. 2:14-15). (4) Law of Christ (Joh. 13:34-35; 15:12),
referring to Christ’s command that His disciples love one another. (5) Law of
liberty (Ja. 1:25), referring to the Christian life. Christ bore the believer’s
condemnation, so we are free to serve God without fear of eternal judgment. We
are not free to sin, but we are free from eternal condemnation. (6) The Bible as a
whole is referred to as “the law” (Ps. 1; 19; 119). The Bible is God’s rule of life
for mankind. [See Bible, Conscience, Government.] What Does the Law of
Moses Require? Ga. 3:10 speaks of a two-fold requirement: (1) continual
obedience, and (2) obedience in all things. Compare De. 11:22; 27:26; Ja. 2:10.
This is why no man can have righteousness through the law; as sinners we cannot
fulfill its high demands. What the Law of Moses Cannot Do: It cannot justify
(Ac. 13:38-39; Ga. 2:16). It cannot redeem (Ro. 3:24-31; Ga. 3:13-14). It cannot
give an inheritance (Ro. 4:13-14). It cannot control sin in man (Ro. 7:7-23; 8:2).
It cannot free from sin and death (Ro. 8:2). It cannot free a sinner from
condemnation (Ro. 8:1-4). It cannot bring righteousness (Ro. 8:4). It cannot
impart the Holy Spirit (Ga. 3:2). It cannot free from the curse (Ga. 3:10,14). It
cannot impart grace (Ga. 5:4). It cannot enable a man to obey (He. 7:18). It
cannot make perfect (He. 7:19). The Law of Moses Was Temporary: (1) It was
given to prepare Israel for the coming of Christ (Ga. 3:19-25). (2) It is abolished
with Christ’s coming (2 Co. 3:6-17). (3) It was taken away when Christ died (Col.
2:14-17). What Was the Purpose of the Law of Moses? (1) It was given to reveal
sin and to show man that he is a guilty sinner before God (Ro. 3:19-20; 7:12-13; 1
Ti. 1:9-10). (2) It was given to bring men to Jesus Christ (Ga. 3:24-25). How
Were People Saved under the Law of Moses? (1) Men have always been saved
by faith in God’s Word (Hab. 2:4; Ro. 4:1-8; He. 11:7). People in O.T. times did
not understand completely about how Jesus Christ would come to earth and die
for their sins, but when they believed what God spoke to them, they were saved
by their faith in God’s Word (He. 11). (2) Believers of all ages have been saved
on the basis of Christ’s bloody death, even though they did not fully understand
this salvation (Ro. 3:25; 1 Pe. 1:9-12). The O.T. animal sacrifices did not remove
sins, but only pointed to Christ (Joh. 1:29; He. 10:1-4). What Is the Christian’s
Relationship with the Law of Moses? The Bible says Christians are dead to the
law (Ro. 7:1-6). What does this mean? (1) The law is not the Christian’s rule of
life. Christ is our new husband, and He is the believer’s law (2 Co. 3:18). (2) The
law cannot condemn the believer (Ro. 7:3), because Christ took the believer’s
condemnation upon Himself on the cross. (3) The believer serves Christ through
the Spirit, not through his own power and wisdom (Ro. 7:6). The Difference
Between Keeping the Law of Moses and Living the Christian Life. (1) The
motive is different: We do not live the Christian life in order to gain
righteousness, blessing, and life, but because we already possess these things in
Christ. We serve Christ out of a sense of gratitude because of the salvation God
has given to us, not in order to earn salvation or to escape judgment. We already
have perfect righteousness in Christ (Ro. 3:21-24; 2 Co. 5:21), eternal blessing
(Ep. 1:3), and life (Ep. 2:1). (2) The power is different: We live the Christian life
through the power of the indwelling Spirit, not through our own strength and
wisdom (Ro. 8:9-14). (3) The compulsion is different: We live the Christian life
because Christ lives in us and works in us (Col. 1:29). The compulsion is from
within. The law of God has been written on our hearts and compels us to serve
God (He. 10:16). (4) The pattern is different: The Christian’s goal is to be
conformed to the image of Christ (2 Co. 3:18; Ro. 8:29; 13:14; Col. 3:10; Ep.
4:23-24). The O.T. law was only a shadow of Christ (He. 8:5; 10:1; Col. 2:17; Ro.
2:20). Now that Christ has come, we have the perfect pattern and substance in
Him. Some Common Errors in Regard to the Law: (1) The error of justification
by works or grace plus works. See Ro. 11:6; Ga. 2:16-21; Ac. 13:38-39. (2) The
error of receiving the Spirit by works. See Ga. 3:1-2. (3) The error of
sanctification by works. See Ga. 3:3. (4) The error of mixing law and grace, faith
and works, for salvation or sanctification. See Ro. 11:6; 3:21-22; 4:4-6; 9:30-33;
Ga. 2:16. (5) The error of throwing off all morality and law; “since we are not
under law, we can do anything we please.” See Ro. 6:1-14; 1 Co. 9:21; Ep.
4:17-32; Col. 3:1-25. (6) The error of bringing the shadows of O.T. law into
Christianity (such as sabbath keeping, dietary restrictions, special priesthood,
temples, candles and incense). See Col. 2:14-17. God’s Warnings to Those Who
Misuse the Law: (1) To turn away from the gospel of grace alone is to turn away
from Christ (Ga. 1:6). (2) To turn away from the gospel of grace alone is to be
cursed (Ga. 1:8-9). (3) To turn away from the gospel of grace alone is to turn
away from salvation (Ga. 4:9-20; 5:3-6). (4) To turn back to the law of Moses is
to fail to enter into rest (He. 4). (5) Those who turn back to the law of Moses
crucify the Son of God afresh and cannot be brought again to repentance (He.
6:4-8). (6) Those who turn back to the law of Moses will be judged (He.
10:26-31). (7) God has no pleasure in those who turn back to the law of Moses
(He. 10:38-39). [See Eternal Security, Grace, Gospel, Justification.]
LAY AWAY. Lay aside; put off (Eze. 26:16).
LAY ON. (1) Recline on (2 Sa. 4:5). (2) Press upon; control (Ac. 27:20).
LAY SORE UPON. To press hard; to put pressure on (Jud. 14:17).
LAY TO. To apply (Isa. 28:17).
LAZARUS (God is his helper). (1) The brother of Martha and Mary; Christ
raised him from the dead (Joh. 11:1 - 12:19). (2) The beggar in Jesus’ story about
hell (Lk. 16:19-31). We know that this was not a parable because Christ used the
proper names of two people, Lazarus and Abraham, and He never did this in
parables. [See Hell, Parable.]
LEACH. [See Horse Leach.]
LEAF. (1) Leaf of a tree (Da. 4:12, 14, 21; Eze. 17:9). (2) Leaf of a door (1 Ki.
6:34; Eze. 41:24). (3) Leaf of a book (Je. 36:23).
LEAGUE. Covenant; unity; agreement (Jos. 9:6-16; Ju. 2:2; 1 Sa. 22:8; 2 Sa.
3:12-21; 5:3; 1 Ki. 5:12; 15:19; 2 Ch. 16:3; Eze. 30:5; Da. 11:23).
LEAH (weariness, languid). Ge. 29:16.
LEAN. Thinness of flesh or soul (Ge. 41:3-4; Ps. 106:15; Isa. 10:16; 24:16).
LEASING. Falsehood; lies (Ps. 4:2; 5:6).
LEAVEN. A substance that causes fermentation; a substance used to make bread
rise. No leaven could be used in Tabernacle meal offerings (Le. 2:11) or in the
Passover (Ex. 12:15-20). Leaven is used symbolically for sin (1 Co. 5:6-8) and
false teaching (Ga. 5:9). It was kept out of the meal offering because it pictures
the sinless Christ (1 Pe. 2:22). It was kept out of the Passover because it pictures
Christ. It also pictures putting sin out of the Christian life after salvation. [See
Evil, False Teaching, Sin, Unleavened Bread.]
LEBANON (very white). Lebanon referred to two mountain ranges north of
Israel where famous cedar trees grew (De. 3:25; 1 Ki. 4:33; 5:6). A fertile valley
runs between the ranges. Lebanon was controlled by Phoenicia during most of the
Old Testament era. The capital cities were Tyre and Sidon.
LEEK. An onion-like plant (Nu. 11:5).
LEES. “Wines on the lees” refers to old wine that has been left to sit on the lees,
which is the yeast and other particles that settle to the bottom during the aging
process (Isa. 25:6). The prophet is saying not only that the wine will be rich and
full, but also that the crops will produce bountifully so that there will be much
remaining from season to season. The grape crop will produce so much wine that
some will remain when the next crop comes in. Figuratively, it refers to
contentment or sloth (Je. 48:11; Zep. 1:12). To drink the lees is to suffer
punishment (Ps. 75:8).
LEGION. This was the largest unit in the Roman army, consisting of about 6,000
soldiers (Mt. 26:53).
LEMUEL (dedicated to God). This was probably the name given to Solomon by
his mother (Pr. 31:4).
LEOPARD.. The leopard is mentioned eight times in Scripture (Song 4:8; Isa.
11:6; Jer. 5:6; 13:23; Da. 7:6; Ho. 13:7; Hab. 1:8; Re. 13:2). The leopard, also
called a panther, is less bold than a lion or tiger, but it is one of the most
dangerous animals. It is very strong for its size, able to drag a carcass larger than
itself up a tree. It is extremely fast, able to run 60 kilometers per hour (37 mph). It
can leap 3 meters high (9.8 ft) and more than 6 meters (20 ft) horizontally. Its
sense of smell is extremely keen. Leopards are credited with more than 13,300
deaths in the Indian subcontinent between 1875-2007. Two infamous man-eating
leopards in India killed 525 people, as described in Jim Corbett’s book Man-
Eaters of Kumaon. The leopard lurks and observes and stalks, as described in
Hosea 13:7, then he pounces quickly and bites with its powerful jaws (the
strongest of the big cat family, 2000 psi) and sharp teeth and rips with his sharp
claws and lightening fast legs. “During predatory attacks, leopards typically bite
their prey's throat or the nape of the neck, lacerating or severing jugular
veins and carotid arteries, causing rapid exsanguination. The spine may be
crushed and the skull perforated, exposing the brain. Survivors of attacks
typically suffer extensive trauma to the head, neck, and face. ... Before the advent
of antibiotics, 75% of attack survivors died from infection” (“Leopard Attack,”
Wikipedia). On one occasion, a leopard ripped and tore into three hunters in a
matter of seconds before someone could kill it. “Like the tiger, the panther
[leopard] sometimes takes to man-eating, and a man-eating panther is even more
to be dreaded than a tiger with similar tastes, on account of its greater agility, and
also its greater stealthiness and silence. It can stalk and jump, and ... can climb
better than a tiger, and it can also conceal itself in astonishingly meager cover,
often displaying uncanny intelligence in this act. A man-eating panther frequently
breaks through the frail walls of village huts and carries away children and even
adults as they lie asleep” (J.C. Daniel, The Journal of the Bombay Natural
History Society).
LENTILES. The seed from the pod of a lentil plant; a pea-like vegetable (Ge.
25:34; 2 Sa. 17:28; 23:11; Eze. 4:9).
LEPROSY. There are many varieties of leprosy. The kind described in the Bible
was characterized by white skin and sores (Ex. 4:6; Le. 13; Nu. 12:10; 2 Sa.
3:29). It was a dreaded disease, because the leper was an outcast (Le. 13:44-46;
Nu. 5:2; 2 Ch. 26:21-23). Christ healed many lepers (Mt. 8:2, 3; 10:8; 11:5; 26:6;
Mk. 1:40-42; 14:3; Lk. 5:12, 13; 7:22; 17:12). Bible leprosy signifies sin. (1) Sin
makes us an outcast from God’s presence. (2) Sin deforms and destroys. (3) Sin is
incurable apart from divine intervention. (4) God can cure the sin problem. God’s
salvation for sin was typified in Le. 13 by the sacrifices that were offered for the
cleansing of the leper. Through the blood and death of a substitute, the sinner can
be made clean and whole.
LESSER. Smaller (Ge. 1:16; Isa. 7:25).
LET. (1) To allow (Ex. 3:19; Mt. 7:4). (2) To hinder; to restrain (Ro. 1:13; 2 Th.
2:7).
LET ALONE. Leave it alone; wait and see (Mk. 15:36).
LEVI (my joining). Jacob’s third son by Leah (Ge. 29:34; 35:23). Levi was cruel
and evil (Ge. 49:5-7; 34:25-30), but his sons chose to follow God during one of
the rebellions in the wilderness (Ex. 32:26-29; Mal. 2:5-6). [See Levites.]
LEVIATHAN. This sea creature is an extinct fire-breathing dragon (Job 41; Ps.
74:13-14; 104:26; Isa. 27:1). Henry Morris, respected scientist and Christian
author, made the following comment on Job 41: “As the behemoth was the
greatest terrestrial animal (Job 40), the leviathan was the greatest aquatic animal.
Like the behemoth, it seems to be extinct ... Most commentators insist on calling
the leviathan a crocodile or a whale. However, the description in Job 41 does not
fit. ... To the objection that not even dinosaurs breathed fire, we could answer that
no one knows what dinosaurs could do. Dragons of various kinds were capable of
breathing out fire, at least according to traditions from all parts of the world. ...
dinosaur fossils have been excavated that show a strange protuberance, with
internal cavity, on the top of the head. It is conceivable that this could have served
as a sort of mixing chamber for combustible gases that would ignite when
exhaled into the outside oxygen. In any case, it seems unlikely that the ubiquitous
tales of fire-breathing dragons in ancient times, coming as they do from all parts
of the world, could have come into existence without a strong factual basis” (The
Remarkable Record of Job, pp. 118, 119). The leviathan is also used as a
symbolic reference to Satan (Isa. 27:1), that old dragon (Re. 12:9. [See
Behemoth, Dragon, Satan.]
LEVITES. The Levites were appointed by God to be the priestly tribe (Nu. 1:50;
3:5-9).
They were dedicated to the Lord in the place of Israel’s firstborn sons (Nu.
8:13-17). As Creator, God owns all men (Eze. 18:4). And He owns the believer in
a double sense--both by right of Creator and by right of Redeemer (1 Co.
6:19-20).
The Levites are descendants of Jacob’s son Levi (Ge. 29:34).
Moses and Aaron were Levites (Ex. 6:18-20). Aaron was the first high priest (Ex.
28:1), and this office passed to the eldest son at death (Nu. 20:25-28).
Only the high priest could light the lampstand (Nu. 8:2-3), burn incense on the
golden altar (Ex. 30:7-8), and enter the holy of holies on the day of atonement
(Le. 16). The shewbread was to be maintained by the sons of Aaron under
Aaron’s direction (Le. 24:5-9). Aaron’s sons made the sacrifices (Le. 1:11; 2:2;
3:2) and blew the silver trumpets (Nu. 10:8). Aaron and his sons were teachers of
the law (Le. 10:11). Ezra, a descendant of Aaron through Eleazar (Ezr. 7:1-5),
was the main teacher of Israel after the return from the Babylonian captivity (Ezr.
7:10, 25; 8:1-13).
The high priest and his sons oversaw the work of the other Levites (Nu. 8:1-4).
Levi had three sons: Gershon, Kohath, and Merari (Ex. 6:16). These became the
heads of the three divisions of the Levites who were under the oversight of Aaron
and his sons (Nu. 4:22-23, 29-30, 34-35). Though Aaron was a son of Kohath
(Ex. 6:18, 20), he was set apart distinctly for the office of high priest.
A distinction is made in Scripture between the priests the sons of Aaron (Le. 1:5)
and the priests the sons of Levi (De. 17:18; 21:5). The latter sometimes refers
only to the sons of Gerson, Kohath, and Merari and sometimes to the sons of
Aaron as well. to the Levites in general.
When Israel traveled in the wilderness, the Gershonites carried the tent hangings
and curtains (Nu. 4:24-26), the Kohathites carried the vessels of the tabernacle
such as the candlestick and table of shewbread (Nu. 3:29-31; 4:15), and the
Merarites carried the boards, bars, pillars, and sockets (Nu. 4:31-32). The Levites
doubtless did everything associated with the maintenance of the tabernacle and
the labor of filling the laver, keeping wood supplied for the brazen altar, etc.
Their work was not limited to this, though. They were the keepers of Scripture
(De. 17:18; 31:9, 24-26). They taught the people (De. 31:9-13; 33:10; 2 Ch.
17:7-9; 35:3; Eze. 44:23; Mal. 2:7). And they judged the people (De. 17:8-13;
19:17; 21:5; Eze. 44:24). In their capacity in performing the law of leprosy they
evaluated property (Le. 27:12, 14; De. 24:8). They were the keepers of measures
(1 Ch. 23:29).
The Levite began his ministry of service in the tabernacle at age 25 (Nu. 8:24).
But he didn’t begin the heavy work of transporting the tabernacle until age 30
(Nu. 4:3-5). At age 50 he ceased the heavy work but continued to serve in other
capacities (Nu. 8:25-26). This was a very wise plan, as all of God’s plans are! We
are reminded that church leaders should not be novices (1 Ti. 3:6). We are also
reminded that when a man gets older he loses some of his abilities, and it is wise
for older men to work with younger men in the ministry, both the older and the
younger contributing their relative strengths. Multiple men working together in
leading churches is what we see in Scripture (e.g., Acts 13:1-2). I have seen many
cases in which an elderly preacher has harmed a church by keeping full control of
the leadership even after he ceased to have the strength, health, and vision to be
effective. “They were to have a writ of ease at fifty years old; then they were to
return from the warfare, as the phrase is (Nu. 8:25), not cashiered with disgrace,
but preferred rather to the rest which their age required, to be loaded with the
honours of their office, as hitherto they had been with the burdens of it. They
shall minister with their brethren in the tabernacle, to direct the junior Levites,
and set them in; and they shall keep the charge, as guards upon the avenues of the
tabernacle, to see that no stranger intruded, nor any person in his uncleanness, but
they shall not be put upon any service which may be a fatigue to them” (Matthew
Henry).
The Levites received the tithes of Israel (Nu. 18:21, 24, 26; Ne. 10:37; 12:44).
Israel was instructed not to forget the Levites (De. 12:19; 14:27; 26:11).
The Levites were given 48 cities in Israel (Nu. 35:2-8; Jos. 21). Among these
were the six cities of refuge (Nu. 35:6).
The Levites Signify Christians in the Following Ways: (1) They were accounted
dead, as the believer has died with Christ and risen to new life to serve God
(compare Nu. 3:12-13 with Ro. 6:3-13). (2) Given to the high priest as his
servants (compare Nu. 3:6 with Ro. 7:4). (3) Their particular ministry was
appointed by God (compare Nu. 3:21-37 with Ro. 12:3-8; 1 Co. 12; 1 Pe.
4:10-11). (4) The leaders were appointed by God (compare Nu. 3:24, 30, 35 with
Ac. 20:28; Ep. 4:11). (5) The Levites’ work was to bear the Tabernacle through
the wilderness (Nu. 3:25-27), as the Christian’s work is to bear Christ through this
present world (Mt. 28:19; Ac. 1:8; 2 Co. 5:18-20; 1 Th. 1:8; Ph. 2:16). [See High
Priest, Offerings, Priest, Tabernacle.]
LEVY. A tax (Nu. 31:28; 1 Ki. 5:13-14; 9:21).
LEWD, LEWDNESS. Wicked; immoral; ignorant (Ju. 20:6; Je. 11:15; 13:27;
Ez. 16:27, 43; 22:9,11; 23:21, 29, 35, 44, 48, 49; 24:13; Ac. 18:14). [See
Adultery, Concupiscence, Filthy Communication, Fornication, Harlot, Immoral,
Inordinate Affection, Lascivious, Wanton.]
LIBERAL. (1) Generous; giving; benevolent; openhanded (De. 15:14; Pr. 11:25;
2 Co. 9:13; Ja. 1:5). (2) In modern Christian terminology “liberal” describes the
rationalistic view of the Bible which denies or downplays the miraculous element
of Christianity. [See Modernism, Money, Tithing.]
LIBERTINES. Jews who had been captives at Rome but had returned to
Jerusalem and built a synagogue (Ac. 6:9).
LIBYA. The Greek name for the region west of Egypt along the African coast.
The Hebrew name is Phut (Eze. 30:5; 38:5; Ac. 2:10). Libya is mentioned in Eze.
38 as one of the allies of the great northern military power which will attack
Israel in the last days. [See Gog.]
LICENCE. Permission (Ac. 21:40; 25:16).
LIE. (1) To recline; to be in a horizontal position (Nu. 23:24). (2) Positioned;
situated (Nu. 10:5). (3) Sexual relationships (Ge. 19:32; 39:7; Ex. 22:16; Le.
15:18; 20:12; Nu. 5:3; De. 22:23; 28:23; 2 Sa. 13:11). (4) To be buried (Ge.
47:30). (5) To rest; to be at peace (Ps. 23:2; Hos. 2:18). (6) Deception (Le. 19:11).
[See Beguile, Craft, Cunning, Cunning Craftiness, Deceit, Dissemble,
Dissimulation, Doubletongued, Entice, False Teaching, Feign, Flattery, Flattering
Titles, Guile, Honest, Hypocrisy, Pure Conscience, Purloin, Satan, Sincere,
LIE IN AMBUSH, LIE IN WAIT. To wait in hiding to attack an unsuspecting
party (Jos. 8:4, 9, 12; 9:32; Pr. 12:6).
LIE ON. (1) Located on (Nu. 10:5, 6). (2) Lay down on (2 Sa. 11:13; Lam. 2:21).
LIETH IN YOU, AS MUCH AS. [See As Much As Lieth In You.]
LIFE. (1) The natural life of man (Ac. 17:25; 20:10; 27:22). (2) A person’s
earthly existence (1 Co. 15:19). (3) The new, eternal life God gives to the believer
(Ac. 11:18; Ro. 5:18; 2 Ti. 1:1, 10). (4) A person’s manner of living (Ac. 26:4; 1
Ti. 2:2; 2 Ti. 3:10). [See Eternal Life.]
LIGHT. (1) Vain persons (Ju. 9:4). (2) Illumination of the heavens (Ge. 1:3; 1 Sa.
14:36). (3) The Candlestick in the Tabernacle (Ex. 35:14). (4) The Manna is
called “light bread” in Nu. 21:5. (5) Righteousness and absence of sin (1 Joh.
1:5-7; Ep. 5:8-13; 1 Th. 5:5; 2 Co. 6:14). (6) Spiritual understanding (Ps. 119:105;
Da. 5:11, 14; 2 Co. 4:4-6). (7) Witness of truth and God (Mt. 5:14-15; Joh. 1:9;
3:19; 8:12; Ac. 13:47; 26:23). The Bible says Jesus Christ lights every man that
comes into the world (Joh. 1:9). There are several types of light that God gives to
men. (a) The light of creation (Ro. 1:20; Psa. 19). (b) The light of conscience (Ro.
2:14-16). (c) The light of the Gospel (Ro. 1:16-17). [See Bible, Conscience,
Convince, Gospel, Illumination, Rebuke, Reproof, Tabernacle.]
LIGHTEN. (1) Abate; lessen; reduce in weight (1 Sa. 6:5; Jon. 1:5). (2) To fill
with light; to dissipate darkness (2 Sa. 22:29; Re. 21:23). (3) Provide spiritual
understanding; enlighten (Ezr. 9:8; Ps. 13:3; Lk. 2:32).
LIGHTLY. (1) Easily (Ge. 26:10). (2) Of light degree (Isa. 9:1). (3) Small
esteem (De. 32:15).
LIGHTNESS. Lack of seriousness (Je. 23:32; 2 Co. 1:17).
LIGN ALOES. The passages where aloes are mentioned clearly show that it was
a highly odoriferous tree or wood, but it cannot be identified with certainty (Nu.
24:6; Ps. 45:8; Pr. 7:17; Song 4:14) (Concise).
LIGURE. A gem which was in the breastplate of the high priest (Ex. 28:19). The
identification of the stone seems to be uncertain. [See High Priest.]
LIKE AS. Like (Mt. 12:13).
LIKE UNTO. Like (Ex. 15:11; Mt. 6:8).
LIKEN. To compare (Isa. 40:18; Mt. 7:26; 13:24).
LIKING. Looking (Job 39:4; Da. 1:10).
LIMIT. (1) Restrict; confine (Ps. 78:41). (2) Boundary; border; extent (Eze.
43:12). (3) Appoint; decree; specify (He. 4:7).
LINEAGE. Family (Lk. 2:4). [See Generation.]
LINTEL. The upper part of the framework of a door (Ex. 12:22, 23).
LION. The lion is mentioned 150 times in Scripture. The Asiatic lion (Panthera
leo persica) was once common in Israel but has been extinct since the end of the
19th century, due largely to unchecked hunting under Ottoman rule. A male lion
can reach 3 meters (10 feet) long and weigh 180-225 kilos (400-500 pounds). A
lion can leap as far as 11 meters (36 feet) and run up to 80 kph (50 mph), but it
can only run that fast in a straight line and for a short distance. They usually live
and hunt in groups called prides. A male lion’s roar can be heard up to 8km (5
miles) away, and one Hebrew word for lion is “shachal,” meaning the
“roarer” (Pr. 26:13). They are very strong and can carry off a complete buffalo
carcass. The lion’s blow is one of the most powerful forces in nature. “The leg, or
forearm, as it is called, measures 19 inches around, and is made up of the hardest
of hard bone, with muscle and tendons as strong as the strongest wire. The foot
measures 8 inches across. When this foot strikes an animal the lion shoots out its
terrible claws, which are hidden, when it walks, inside the joints of the toes.
These claws are like great hooks made of yellow horn. They tear the flesh off an
animal as we would strip the peel from an orange. The force with which these
claws are driven in is almost more than we can believe. ... The forearm of the lion
is worked by great muscles at the shoulder, and the blow which it makes is really
like the blow from a steam hammer. No wonder that it can kill a man or a big
animal with ease” (“The Three Strongest Things in the Animal World,” The
Human Interest Library). Interestingly, another Hebrew word for lion is “layish,”
referring to a crushing blow (Pr. 30:30). In Joel 1:6, the Assyrian army is likened
to the teeth and jaws of a lion. Its sharp teeth and strong jaws can rip huge chunks
of meat from a carcass. Lions are very intelligent hunters that can capture animals
that are faster and more agile. Their night vision is six times better than humans.
In 1898 two lions in the Tsavo region of Africa (Kenya-Uganda) killed an
estimated 135 men who were working on a British railway project as accounted
in John Henry Patterson’s The Man-Eaters of Tsavo. One of the lions was shot
nine times before it died.
LIST. Desire; will (Mt. 17:12; Mk. 9:13; Joh. 3:8; Ja. 3:4).
LITTLE HORN. [See Antichrist.]
LIVELY. Living; active; vigorous (Ex. 1:19; Ps. 38:19; Ac. 7:38; 1 Pe. 1:3; 2:5).
LIVING. (1) Alive (Ge. 1:21). (2) Possession; property (Mk. 12:44; Lk. 8:43;
15:12).
LOADEN. Loaded; laden (Isa. 46:1).
LOAMMI (not my people). The name God gave Hosea’s son as a sign of His
rejection of the northern kingdom of Israel (Ho. 1:8-9).
LOATHE. Abhorrence; disgust; dislike; repulsive (Ex. 7:18; Je. 14:19; Eze. 6:9;
16:45; 20:43; 36:31; Ze. 11:8).
LOCUST. A flying insect which moves in large groups and can quickly consume
vast quantities of vegetation. God often used locusts as judgment upon Israel and
other nations (Ex. 10:4-19; De. 28:38; 2 Ch. 6:28; Ps. 78:46; Joel 1:4; 2:25). John
used the term locust to describe the demonic creatures which will plague men
during the Great Tribulation (Re. 9:1-11).
LOFT. An upper room (1 Ki. 17:19; Ac. 20:9).
LOFTY. High; pride (Ps. 73:8; 131:1; Pr. 30:13; Isa. 2:11, 12, 17; 5:15; 57:7, 15;
Je. 48:49). [See Pride.]
LOG. [See Weights and Measures.]
LOIN. (1) That part of the body between the lower ribs and the hips (2 Ki. 1:8;
Mt. 3:4). (2) Used symbolically for the reproductive system (Ge. 35:11; 46:26;
Ex. 1:5; 1 Ki. 8:19; He. 7:10). (3) To “smite the loins” described death and
destruction (De. 33:11). (4) To have the loins girded about refers to being busy in
the Lord’s service, to be on guard spiritually (Lk. 12:35; Ep. 6:14; 1 Pe. 1:13). To
loose the girdle of the loins refers to putting off military garb (Isa. 5:27) or the
girdle of service (2 Ki. 4:29). [See Diligence, Labor, Sluggard.]
LOIS (better, pleasing). The grandmother of Timothy (2 Ti. 1:5). [See Eunice,
Timothy.]
LONG HOME. A reference to eternity (Ec. 12:5). At death man goes to his “long
home,” which is either heaven or hell. [See Death, Eternity, Heaven, Hell.]
LONGSUFFERING. Patience; to bear with; forbearance; long-tempered (1 Co.

13:4; Ga. 5:22; Ep. 4:1-2). “Longsuffering is that quality of self-restraint in the
face of provocation which does not hastily retaliate or promptly punish; it is the
opposite of anger, and is associated with mercy, and is used of God (Ro. 2:4; 1 Pe.
3:20)” (Vine). [See Love, Patience.]
LOOK. (1) To see with the eyes (Ge. 8:13). (2) To observe; to expect (Job 7:2;
Ps. 123:2; Ac. 28:6). (3) Take account of (Ge. 39:23). (4) Situated; facing (Jos.
15:2; 1 Sa. 13:18). (5) To take note of; to care about (2 Sa. 16:12; 2 Ch. 24:22).
(6) Appearance; expression (Pr. 6:17; 21:4). (7) Caution; discernment; vigilance
(Pr. 14:15). (8) Consider (Pr. 23:31).
LOOK TO. (1) Pay attention to (Ex. 10:10; 2 Joh. 8). (2) Appearance (1 Sa.
16:12). (3) Turn attention to; think about; trust (Isa. 17:7,8). (4) Behold; observe
(2 Co. 3:13).
LOOK WELL. Be careful about; take heed to; pay close attention to; diligently
observe (Pr. 14:15; 27:23; 31:27; Je. 39:12).
LOP. To cut off (Isa. 10:33).
LORD. [See God, Jesus Christ.]
LORD OF HOSTS. The Hebrew term is Jehovah Sabaoth (1 Sa. 1:3). [See God,
Jehovah.]
LORD OF SABAOTH. This is the same as “Lord of hosts” (Ro. 9:29; Ja. 5:4).
Sabaoth is a transliteration of the Hebrew word for hosts. [See God, Jehovah.]
LORD’S SUPPER. The Lord’s Supper is a memorial meal initiated by the Lord
Jesus Christ on the eve of His passion, symbolizing His death and blood
atonement for sin (Mt. 26:26-28; Mk. 14:22-24; Lk. 22:19-21; Joh. 13). The
Apostle Paul plainly tells us that the Lord’s Supper is a memorial (“this do in
remembrance of me,” Lk. 22:19; 1 Co. 11:24-25) and a picture (“ye do shew,” 1
Co. 11:26). It is not a sacrifice or a means of salvation. Where Is the Lord’s
Supper to Be Practiced? The Lord’s Supper is to be practiced when the church
body comes together (1 Co. 11:18, 20, 22, 33, 34). The Four-fold Look of the
Lord’s Supper: (1) The backward look (1 Co. 11:24-25). The Lord’s Supper
causes the believer to look back to the cross of Christ, which is the source of his
salvation. (2) The look around (1 Co. 11:25-26 “ye”; see also 1 Co. 10:16,17).
When we take the Lord’s Supper we should be reminded that we are part of a
family of believers and that we are not merely individuals. (3) The forward look
(1 Co. 11:26 “till he come”). The Lord’s Supper causes us to look forward to the
return of Christ and to be ready for that great event. (4) The inward look (1 Co.
11:28-31). The Lord’s Supper causes the believer to judge his spiritual condition
before the Lord. How Often Is the Lord’s Supper to Be Observed? The Bible
does not say how often the churches are to observe the Lord’s Supper. In Acts
20:7 there is an indication that at least one church had the custom of taking the
Lord’s Supper every Lord’s day. Some groups have made this into a law, but the
Bible does not say that every church had that practice. The Apostle Paul did not
give such a law in his teaching about the Supper (1 Co. 11). Paul only said “as
often as ye eat this bread, and drink this cup” (1 Co. 11:26). We believe,
therefore, that each church has liberty before the Lord in this matter. Some
churches observe the Supper every week. Some observe it monthly or quarterly.
Some observe it once a year, following the pattern of the Passover meal that
Christ observed when He instituted the Supper. These various customs have
advantages and disadvantages. If the Lord’s Supper is taken every week, there is
the danger of it being a meaningless ritual. If it is taken only once a year, it has
only a very small place in the believers’ lives. Requirements for Taking the
Lord’s Supper. (1) The individual must be a born again Christian (1 Co.
10:16-17). (2) The individual must be a baptized member of the church (Ac.
2:41-42; 1 Co. 5:11; 11:20, 33-34). (3) The individual must be in fellowship with
the Lord (1 Co. 11:27-31). This comes by obedience and confessing one’s sins
(Joh. 8:31-32; 1 Joh. 1:5-10). Closed Communion. For the following reasons we
believe the Bible teaches that each church should partake of the Lord’s Supper
with its own members. (1) The Lord’s Supper is a church function (“when ye
come together,” 1 Co. 11:20, 27, 33, 34). Each church is a body and each takes its
own Supper before the Lord. (2) The Lord’s Supper is under the church’s
discipline (1 Co 5:9, 13). It is the church’s responsibility to exercise discipline
over its members. This is impossible unless each church has membership and
church business is limited to the members of that body. (3) The church is to be
unified (1 Co. 1:10; Ph. 2:2). This unity requires that the church require that its
members agree together in doctrine. If church business (including the Lords
Supper) is not controlled so that only members participate, it is impossible for the
church to have oneness of mind. We believe the church can invite visiting
Christians and workers to share the Lord’s Table with them if they are well
known by the church family (Acts 20:7-11). As a practical matter, it is wise for a
church to observe the Lord’s Supper in a meeting that is different from the normal
services that include visitors and unbelievers. This way the visitors are not
embarrassed by not being allowed to participate. [See also Baptism, Church,
Footwashing, Mass.]
LORUHAMAH (not favored). The name God gave to Hosea’s daughter as a sign
of His rejection of northern Israel (Ho. 1:6, 8).
LOT (a covering). Abraham’s nephew (Ge. 11:31; 12:5). Lot chose to live in
wicked Sodom and had to be dragged away by angels before Sodom was
destroyed (Ge. 13:5-13; 19:1-25). Because of his poor testimony and love of the
world, Lot lost his family (Ge. 19:14, 26, 30-38). The New Testament says Lot
was a saved man (2 Pe. 2:7-9). [See Sodom.]
LOVE. The Greek New Testament uses two main words for love. The word most
frequently translated love is AGAPAO (AGAPE), referring particularly to a
giving, sacrificial love. Agape appears 116 times in the New Testament. Agape is
the very love of God. He is love (1 Jo. 4:8), and He is the God of love (Ro. 5:5; 2
Co. 13:11). Love is the first fruit of God’s Spirit (Eph. 5:22). God is the definition
of love. He is the Fountainhead of love. Man does not understand nor possess true
love apart from God. Agape will never characterize a world or a society that does
not know the true God. Even the very word agape was rare in secular Greek.
Agape is the love that the Father has for the Son (Joh. 15:9). Agape is the love of
Christ for His redeemed (Joh. 15:9, 10; Ro. 8:35, 39). Agape is the love that
motivated God to provide redemption for fallen sinners, “the love which drew
salvation’s plan.” “For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have everlasting
life” (Joh. 3:16). See also Ro. 5:8; Eph. 2:4; 1 Jo. 4:9. Agape is self-sacrificial
love, giving love, the love that caused God to give His Son and Christ to give
Himself for sinners. “Greater love hath no man than this, that a man lay down his
life for his friends” (Joh. 15:13); “the son of God, who loved me, and gave
himself for me” (Gal. 2:20); “Christ also loved the church, and gave himself for
it” (Eph. 5:25). Agape is not a feeling but a commitment. It’s not something you
“fall into”; it’s something you determine to do. Biblical love can be commanded,
taught, and learned (Tit. 2:3-4), whereas a feeling cannot. Agape is the love that
man is to have toward God, first, and toward his neighbor, second (Mr. 12:30-31).
The other New Testament word for love is PHILEO, which refers to the love of a
friend, fondness, affection, to delight in something, to hold something dear. It is
translated “friend” (Joh. 15:13-15) and “kiss” (Mt. 26:48; Mk. 14:44; Lk. 22:47).
Phileo is used to describe Jesus’ love for Lazarus (Jn. 11:3) and John (Jn. 20:2).
When Jesus said to Peter, “Simon, son of Jona, lovest [agapao] thou me?” (Joh.
21:15-16), Peter replied, “Yea, Lord; thou knowest that I love [phileo] thee.” The
third time Christ used phileo and Peter replied with phileo (Joh. 21:17). The other
New Testament word for love is PHILEO, which refers to the love of a friend,
fondness, affection, to delight in something, to hold something dear. It is
translated “friend” (Joh. 15:13-15) and “kiss” (Mt. 26:48; Mk. 14:44; Lk. 22:47).
Phileo is used to describe Jesus’ love for Lazarus (Jn. 11:3) and John (Jn. 20:2).
When Jesus said to Peter, “Simon, son of Jona, lovest [agapao] thou me?” (Joh.
21:15-16), Peter replied, “Yea, Lord; thou knowest that I love [phileo] thee.” The
third time, Christ used phileo and Peter again replied with phileo (Joh. 21:17).
Phileo is combined with other words to describe various kinds of love:
Philadelphia is brotherly love (Ro. 12:10; 1 Th. 4:9; He. 13:1; 1 Pe. 1:22; 3:8).
Philoteknos is love of children (Tit. 2:4). Philandros is love of husband (Tit. 2:4).
Philanthropia is love of mankind (Tit. 3:4). Philotheos is love of God (2 Ti. 3:4).
Philagathos is love of good (Tit. 1:8). Philoxenos is love of hospitality (Tit. 1:8).
Philautos is love of self (2 Ti. 3:2). Philedonos is love of pleasure (2 Ti. 3:4).
Love is the chief thing. It is the “more excellent way” and “the greatest” (1 Co.
12:31; 13:13). Charity is the fundamental essence of God’s character (1 Jo. 4:8)
and the fundamental character of God’s kingdom. “A new commandment I give
unto you, That ye love one another; as I have loved you, that ye also love one
another. By this shall all men know that ye are my disciples, if ye have love one
to another” (Joh. 13:34-35). Charity is the “royal law,” the law of the King of
kings. “If ye fulfil the royal law according to the scripture, Thou shalt love thy
neighbour as thyself, ye do well.” The creation was made to be a reflection of the
Creator’s love, but it was defiled and fell into anti-love in which its citizens are,
“hateful, and hating one another” (Tit. 3:3). But nothing contrary to love will
dwell in the new creation in Christ. Love is both the fruit of the Spirit and the
product of spiritual growth. Love is mentioned last in Peter’s list of
characteristics of Christian growth (2 Pe. 1:5-7), because it is “the bond of
perfectness” (Col. 3:4). The child of God has the indwelling Spirit from the time
he is saved (Ro. 8:9; Eph. 1:13-14), and he is to be filled with the Spirit and to
walk in the Spirit (Eph. 5:19; Gal. 5:16), and the first fruit of the Spirit is love
(Gal. 5:22), but the perfection of the Spirit’s fruit doesn’t come all at once; it
comes gradually as a process of growth. True Christian love cannot be separated
from truth and holiness and obedience (Ph. 1:9; 1 Jn. 5:3; 2 Jn. 1; 3 Jn. 1-4).
The ecumenical error about love: To test things by the Bible and to warn about
false teaching is considered unloving today, but the following verses disprove this
thinking: Joh. 14:23; Ph. 1:9-10; 2 Th. 3:4-6; 1 Joh. 5:3. Biblical love requires
obedience to God and His Word. We see in 2 Th. 3:4-6 that the love of God is
placed between two verses that emphasize obedience to God’s commandments,
including separation from disobedient brethren. Biblical love is not an emotion; it
is not broadmindedness; it is not non-judgmentalism; it is not tolerance of all
views and lifestyles. Biblical love is based on judgment from God’s Word. It
proves all things, and it approves only those things that are according to God’s
Word. Was Christ unloving when He called Peter a devil (Mt. 16:23) or when he
condemned the Pharisees (Mt. 23)? Was the Apostle Paul unloving when he
rebuked Peter for his compromise (Galatians 1)? Or when he warned about false
teachers such as Hymenaeus and Alexander (1 Ti. 1:19-20; 2 Ti. 1:15; 4:14-15)?
Or when he forbade women to preach or to usurp authority over men (1 Ti. 2:12)?
The first and great commandment is to love God will all the heart, soul, and mind
(Mt. 22:35-39). The ecumenical philosophy says that I need to love all
denominations regardless of what doctrine they teach, and I should not judge
others. Jesus taught that I need to love God and His Truth first, and that means
that I will obey the Bible by marking and avoiding those who teach error (Ro.
16:17). A genuine love for God requires that I care more about His Word and His
will than about men and their feelings and thinking. [See Bowels, Charity,
Compassion, Forbear, Gentle, Gospel, Jesus Christ, Kind, Kindly, Kindness,
Longsuffering, Mercy, Patience, Pitiful, Tender, Tenderhearted.]
LOVER. (1) An intimate friend, not necessarily of the opposite sex (1 Ki. 5:1; Ps.
88:11). (2) One who likes something; to be given to something (Tit. 1:8).
LOW DEGREE, LOW ESTATE. Poor; impoverished; of low estate in life;
simple (Ro. 12:16; Ja. 1:9). [See Humble, Poverty, Pride.]
LOWLINESS. Humbleness; having a humble state of mind; to esteem others
better than one’s self (Ep. 4:2; Ph. 2:3). “Not to think of one’s self more highly
than he ought to think; but to think soberly, according as God hath dealt to every
man the measure of faith” (Ro. 12:3). The Greek word translated
“lowliness” (tapinophrosunee) is also translated “humility of mind” (Ac. 20:19),
“humility” (Col. 2:18,23; 1 Pe. 5:5), and “humbleness of mind” (Col. 3:12). [See
Humble, Pride.]
LOWLY. Humble; freedom from pride; meek (Ps. 138:6; Pr. 3:34; 11:2; 16:19;
Ze. 9:9; Mt. 11:29). The Greek word translated “lowly” in Mt. 11:29” (tapinos) is
also translated “low degree” (Lk. 1:52), “low estate” (Ro. 12:16), “cast down” (2
Co. 7:6), “base” (2 Co. 10:1), “humble” (Ja. 4:6). [See Humble, Pride.]
LUCIFER (shining one). A prophetic description of the fall of Satan (Isa. 14:12).
[See Satan.]
LUCRE. Profit; usually in a dishonest sense. In the O.T., it is used for judges that
accepted bribes (1 Sa. 8:3). In the N.T., the word “filthy” is added to “lucre” to
describe unlawful financial gain. The false teacher is motivated by filthy lucre
(Tit. 1:11). Church leaders must be men who are not motivated by the financial
benefits of the ministry (1 Ti. 3:3, 8; Tit. 1:7; 1 Pe. 5:2). It is not wrong for a man
to take wages for his ministry (Ro. 15:27; 1 Co. 9:6-14; 2 Co. 11:8; Ga. 6:6; Ph.
4:14-16; 1 Ti. 5:17-18). But his motivation must be to serve Jesus Christ, not to
get money. [See Covet, Labour.]
LUKE (luminous). Luke was the author of the gospel bearing his name as well as
the book of Acts. Compare Acts 1:1-2 and Luke 1:1-4. He was one of Paul’s
faithful co-workers. He is called “my fellowlabourer” (Philemon 24) and “the
beloved physician” (Col. 4:14). Though he was not an eyewitness of the life of
Christ, he gathered information from those who were (Lk. 1:2) and wrote with
“perfect understanding” (Lk. 1:3), meaning by divine inspiration. He was an
eyewitness to many of the events that he describes in Acts. He first includes
himself in the action on the second missionary journey at Philippi (Acts 16:10-13,
16). This is where Luke appears in the Scripture record. It appears that he stayed
in Philippi while Paul finished his second missionary journey. Luke then joined
Paul at Philippi on the third missionary journey and became a part of his
permanent traveling entourage. Luke journeyed with Paul from Philippi to Troas
(Acts 20:6), from Asos to Miletus (20:13-15), from Miletus to Caesarea (21:1-8),
and from Caesarea to Jerusalem (21:17). Luke accompanied Paul from Caesarea
to Rome (Acts 27:1-7, 15-20, 26-29, 37; 28:10-16). He was with Paul in Rome on
his first imprisonment (Phile. 24; Col. 4:14). And he was with Paul when he was
put to death (2 Ti. 4:11). “He would appear, from Col. 4:10, 11, and his intimate
acquaintance with the Greek language, as well as from his Greek name (Lucas),
to have been of Gentile extraction; and according to Eusebius and others, he was
a native of Antioch. From the Hebraisms occurring in his writings, and especially
from his accurate knowledge of the Jewish rites, ceremonies, and customs, it is
highly probable that he was a Jewish proselyte, and afterwards converted to
Christianity” (Treasury of Scripture Knowledge).
LUKEWARM. This was the condition of the church at Laodicea at the end of the
apostolic era (Re. 3:15-19). It was apostate from the truth and in need of the
Lord’s salvation (Re. 3:18). Christ is seen standing outside this church, knocking
at the door of the hearts of individuals (Re. 3:20). The lukewarm is neither cold
nor hot (Re. 3:15). He isn’t on fire for Christ. The lukewarm is lackadaisical and
half-hearted in spiritual matters. He professes faith in Christ and has some interest
in Christ, but only some. He is a church member and goes through the motions of
being a Christian, but he doesn’t take it very seriously. He wants to be a friend of
Christ while also being a friend of the world (Jas. 4:4). His eye is not single; he
thinks he can serve two masters (Mt. 6:22-24). At a practical level, he is
doubleminded (Jas. 1:8). His affection is not on things above (Col. 3:2). He isn’t
surrendered as a living sacrifice to Christ (Ro. 12:1). He isn’t a fervent lover of
God’s Word so that he esteems all of God’s precepts concerning all things to be
right and hates every false way (Ps. 119:128). He isn’t a Christian soldier. The
lukewarm looks at life through carnal rather than spiritual eyes, measuring things
by man’s standards rather than by Christ’s (Re. 3:17). The lukewarm is
comfortable in the world; he does not walk as a pilgrim in a strange land. As a
result, he thinks like the world. The people of Laodicea were proud of their
prosperity and their prominence in Roman society, and the church there shared
this way of thinking because they were not zealous, separated Christians.
LUNATICK. The Greek word translated “lunatic” is seleniazomai, which was a
term for the insane, but Matthew says they were demon possessed (Mt. 17:15).
[See Devils.]
LURK. To hide; to lay in wait (Pr. 1:11, 18; Ps. 17:12).
LUST. Strong desire. The Greek word translated lust (epithumetes) is also
translated “covet” (Ro. 7:7), “concupiscence” (Col. 3:5; 1 Th. 4:5), and
“desire” (Lk. 17:22; Ph. 1:23; 1 Th. 2:17; He. 6:11). The term “lust” is used in
three ways: (1) of desire in a general sense (De. 12:15; Ja. 4:5); (2) of sinful
desires in general (Ps. 78:18; 81:12; Ro. 13:14; Ga. 5:16; Ep. 2:3; 4:22; 1 Ti. 6:9;
2 Ti. 2:22; 4:3; Ja. 1:14; 4:1, 3; 1 Pe. 1:14; 2:11; 2 Pe. 1:4; 1 Joh. 2:16-17); and
(3) of unlawful sexual desires (Ro. 1:24, 27; 1 Co. 10:6; 1 Th. 4:5; 2 Ti. 3:6; 1 Pe.
4:2-3; 2 Pe. 2:10, 18; Jude 18). Jesus said that if a man looks upon a woman to
lust after her, he commits adultery with her in his heart (Mt. 5:28; Pr. 6:25). [See
Adultery, Covet, Concupiscence, Fornication, Heart, Modesty.]
LYDIA (offspring). The first Christian convert in Philippi (Ac. 16:14-40).
-M-
MACEDONIA. A Roman province (Ac. 16:9). Macedonia was made a Roman
province in 142 BC, and Philippi, its chief city, was made a Roman colony in 42
BC after the famous battle involving the armies of Antony and Octavian aligned
against the armies of Brutus and Cassius. It was Roman legions against Roman
legions. Brutus and Cassius had murdered Julius Caesar and tried to take over the
empire, but Octavian won the battle and 15 years later became the Emperor
Augustus. It was during his reign that Jesus was born.
MAD. (1) Insane or demon possessed (1 Sa. 21:13; 2 Ki. 9:11; Pr. 26:18; Joh.
10:20; Ac. 12:15; 26:25; 1 Co. 14:23). (2) Angry (Ps. 102:8; Ac. 26:11). (3)
Foolish (Ec. 2:2). [See Anger, Fool, Devils.]
MAGDALA (tower, castle). A town on the western shore of the Sea of Galilee
north of Tiberius (Mt. 15:39). It was the home of Mary Magdalene. It is also
called Migdal or Migdalel (Jos. 19:38). The peaceful little town was beautifully
situated on the lake with a view of its entire length. A short distance to the west is
the eastern slope of Mt. Arbel. Magdala had a nice fishing harbor. The ancient
sardine industry was centered there. The Greek name of the town, “Tarichaea,”
means “place where fish are salted.” The Greek word used in John 6:9 for fish is
opsarion, which is a different word from the one normally used for fish in the
New Testament (ichthus). Opsarion refers to salted fish used as a relish with
bread. Recent archaeological work found a large synagogue dating to the first
century. Christ would have preached here (Mt. 4:23). The synagogue had mosaic
floors, and one of the surviving mosaic images depicts a Galilee fishing boat with
a sail and three oars. Also found in the synagogue was a carved stone inscribed
with the image of the menorah from Herod’s Temple. Since this is a first century
synagogue, some of the priests who attended would have seen the actual
menorahs in Herod’s Temple. In 1986, a first century fishing boat was discovered
under the mud in the ancient harbor at Magdala. It was 27 feet long by 7.5 feet
wide, had a mast and sail and two large oars, and could accommodate 14 or 15
people. This was probably the typical fishing boat of Jesus’ day. It is housed in
the Yigal Allon Museum in Kibbutz Ginosar.
MAGICIAN. [See Witchcraft.]

MAGISTRATE. A judge; ruler (Ju. 18:7; Ezr. 7:25; Lk. 12:58). [See
Government.]
MAGNIFICAL. Greatness (Ac. 19:27).
MAGNIFICENCE. Greatness (Ac. 19:27). [See Majesty.]
MAGNIFY. Exalt; uplift; promote; to make great (Jos. 3:7; Ps. 34:3; Da. 11:36;
Lk. 1:46).
MAGOG. [See Gog.]
MAID, MAIDEN. (1) A female servant (Ge. 16:2; 29:29; 30:3,7; Ex. 2:5; 21:20;
Ru. 2:8; 2 Ki. 5:2; Ezr. 2:65; Job 19;15; Ps. 123:2). (2) A virgin (De. 22:14, 17;
Jud. 19:24; Es. 2:4, 7, 8; Ps. 78:63). (3) A young unmarried woman generally (2
Ch. 36:17; Je. 2:32).
MAIL. A coat of armor (1 Sa. 17:5). [See Breastplate, Military.]
MAIMED. Crippled; disabled; injured (Le. 22:22; Mt. 15:30, 31; Mk. 9:43; Lk.
14:13, 21).
MAJESTY. Greatness; dignity. “Majesty” often refers to the Lord (Job 37:22;
40:10; Ps. 29:4; 93:1; 96:6; 104:1; 145:5, 12; Isa. 2:10; 24:14; 26:10; Mi. 5:4; He.
1:3; 8:1; 2 Pe. 1:16; Jude 25). It is also used of earthly kings (1 Ch. 29:25; Es.
1:4; Da. 4:30; 5:18). The fact that the term “majesty” is used for Jesus testifies to
His deity (2 Pe. 1:16). The Hebrew word translated “majesty” in the O.T. (hadar)
is also translated “beauty” (Ps. 110:3), “excellency” (Isa. 35:2), “glory” (De.
33:17; Ps. 90:16; Da. 11:20), and “honour” (1 Ch. 16:27; Ps. 149:9). The Greek
word translated “majesty” (megaleiotes) is also translated “magnificence” (Ac.
19:27) and “mighty power” (Lk. 9:43) [See Glory, Kingdom of God,
Millennium.]
MAKE FOR. To be for the advantage of (Eze. 17:17; Ro. 14:19).
MAKE MENTION. To mention; tell; proclaim (Ge. 40:14; Je. 4:16).
MAKE MERRY. To be merry; to be festive (Je. 30:19; Lk. 15:29).
MALACHI (a messenger of Jehovah). Malachi was the final prophet of God
before the “400 silent years” between the Old and New Testaments (Mal. 1:1). He
exhorted and warned Israel to prepare her for the coming of the Messiah.
MALEFACTOR. An evil doer; a criminal (Lk. 23:32, 39; Joh. 18:30).
MALICE, MALICIOUS, MALIGNITY. The Greek kakia refers to a general
bad disposition toward my fellow man. Webster defined it as “harboring ill will or
enmity without provocation; hatred; disposition to injure.” In 1 Corinthians 5:8,
malice and wickedness describe the way of the old man, which is the leaven that
is to be put of the church so that it can be a pure lump. Here, “malice” is a general
reference to the sins of the heart while “wickedness” is a general reference to the
external sins. Malice is closely associated with anger and wrath (Col. 3:8). The
unsaved live in malice and envy (Tit. 3:3). It is their way of life. It is the way of
this cruel, fallen world. Throughout society you will find people hating others,
envying their neighbors, holding grudges, wishing harm, plotting evil things. [See
Anger, Controversy.]
MALLOWS. A common herb which the poor ate to satisfy their hunger (Job
30:4).
MAMMON. Money and possessions (Mt. 6:24; Lk. 16:11,13). [See Money,
Tithe.]
MAMRE (lifting up). The ancient name of Hebron (Ge. 14:13).
MAN. [See Adam, Death, Evolution, Heart, Image of God, Justification,
Resurrection, Salvation, Sin, Soul, Spirit.]
MANASSEH (forgetting). The oldest son of Joseph (Ge. 41:51). His children
form the tribe of Manasseh (Ge. 48:5,19; Nu. 1:10-35; 26:28-34; 32:33-41; 34:14,
23; De. 3:13, 14; 29:8; 33:17; 34:2; Jos. 1:12; 4:12; 12:6; 13:7-29; 14:4; 16:4, 9;
17:1-9; 21:5-27; 22:1-15, 21-31; Ju. 1:27; Eze. 48:4-5). [See Israel.]
MANDRAKES. A beautiful, odoriferous plant supposed to act as a love potion
(Ge. 30:14-16; Song 7:13). The fruit is small and yellowish in color (Analytical).
MANEH. [See Money.]
MANGER. A feed box for cattle (Lk. 2:7-16; 13:15), also called a crib (Pr. 14:4;
Isa. 1:3). The mangers in Israel were typically made of stone rather than wood, so
baby Jesus was probably laid in a stone manger. Some of the mangers that were
used in Solomon’s stables can still be seen at Megiddo. They hold an ephah
measure of grain (about six gallons), which explains how much grain of barley
Ruth gleaned in Boaz’ field in one day (Ruth 2:17).
MANIFOLD. Many; multiplied. The Bible speaks of the manifold mercies of
God (Ne. 9:19, 27); manifold works of God (Ps. 104:24); manifold wisdom of
God (Ep. 3:10); manifold transgressions of men (Am. 5:12); manifold temptations
(1 Pe. 1:6); manifold graces (1 Pe. 4:10); and manifold rewards (Lk. 18:30).
MANNA. The food God gave Israel in the wilderness (Ex. 16:13-36). Manna
means “what is it,” and refers to the Israelites’ questions upon first seeing it (Ex.
16:15). In appearance it was “like coriander seed, white” (Ex. 16:31). Coriander
seeds are tiny, roughly 1/8 inch. It tasted like honey (Ex. 16:31) and fresh oil (Nu.
11:8). It was called “angels’ food” (Ps. 78:25). The manna was rained from
heaven every day during Israel’s wilderness wandering and ceased when they
began to eat the corn of the promised land (Ex. 16:35; Jos. 5:12). The manna
symbolizes Jesus Christ coming from heaven to become the Bread of life (Ex.
16:15; Joh. 6:31-58; Re. 2:17). [See Bdellium.]
MANNER. (1) Custom; fashion; way; habitual practice (Ge. 18:11; 19:31; Joh.
19:40). (2) Sort; kind; type (Ge. 25:23; Lk. 11:42; Re. 18:12). (3) After a fashion;
in one sense; in some sort (1 Sa. 21:5).
MANSION. An abode (Joh. 14:2). This word refers to a permanent dwelling. The
root Greek word is translated “abide” (Mt. 10:11), “continue” (Joh. 15:9), “dwell”
(Joh. 1:39), “endure” (Joh. 6:27), and “remain” (Mt. 11:23). It is used to describe
the eternal nature of the Word of God (1 Pe. 1:25) and the eternal inheritance of
the child of God (He. 10:34). Many modern commentators try to deny that these
heavenly abodes are actual dwellings, but the King James translators selected the
word “mansion” carefully. This was the word commonly used for the splendid
castles of the titled. In using “mansion,” the KJV translators followed the 1526
Tyndale New Testament.
MAN SLAYER. [See Kill.]
MANTLE. A sleeveless outer garment (Ju. 4:18; 1 Sa. 15:27; 28:14; 2 Ki. 2:8-14;
Ezr. 9:3; Job 1:20; 2:12).
MAR. Ruin; corrupt; break; cut (Le. 19:27; Ru. 4:6; 1 Sa. 6:5; 2 Ki. 3:19; Je.
13:9; Na. 2:2).
MARA (bitter). The name Naomi gave to herself to describe her trials (Ru. 1:20).
MARANATHA. An expression meaning “the Lord comes!” It refers to the return
of Jesus Christ from heaven (1 Co. 16:22). “Anathema Maranatha” means
“cursed at the Lord’s return,” and speaks of the eternal destruction of those who
reject Jesus Christ. [See Jesus Christ, Judgment, Prophecy, Second Coming.]
MARCUS (to pine away, shining). The writer of the Gospel of Mark (1 Pe. 5:13).
[See Mark.]
MARINER. A seaman (Eze. 27:8-9, 27, 29; Jon. 1:5).
MARK. Mark was the son of Mary, a Christian Jewess in whose home the early
Christians seem to have been sheltered (Ac. 12:12). Marcus was his Latin
surname; his Jewish name was John, meaning the grace of God. Peter may have
been the means of his conversion, for he calls him his son (1 Pe. 5:13). He was
the nephew or cousin of Barnabas (Col. 4:10). Paul and Barnabas, after visiting
Jerusalem to deliver the relief offerings from Antioch, brought John Mark with
them to Antioch (Ac. 12:25). He accompanied Paul and Barnabas on their first
missionary journey, but he left them early at Perga (Ac. 13:13). Apparently
because of this, there was a sharp disagreement between Paul and Barnabas over
Mark’s going with them on the second journey. The result was that Silas
accompanied Paul, and John Mark accompanied Barnabas (Ac. 15:36-40). Later
Paul was reconciled with John Mark. Paul commended him to the church at
Colosse (Col. 4:10). Paul requested his services in Rome (2 Ti. 4:11), and he was
with Paul in Rome when the epistle to Philemon was written (Phile. 24). John
Mark is traditionally considered to be the writer of the Gospel of Mark. This was
testified in an extant writing by Papias (c. AD 110), who quoted from the apostle
John. It was also the belief of many early preachers whose writings are extant or
who are quoted in Eusebius’s Ecclesiastical History (e.g., Justin Martyr, Irenaeus,
Tertullian).
MARRED. Corrupted; ruined; injured; broken (Isa. 52:14; Je. 13:7; Mk. 2:22).
MARRIAGE. Malachi explains that marriage is more than the sexual union; it is
a public covenant before God and man (Mal. 2:14), and it is this covenant that
God blesses by making the two one (Mal. 2:15). Marriage was the first institution
ordained by God after the creation of man (Ge. 2:18-25), and it is the bedrock of
the human society. Anything that corrupts marriage and the home is a direct threat
to society as a whole. This is one reason why sexual immorality and
homosexuality are great crimes which were punishable by death under the Mosaic
law (Le. 20). From Genesis, we see that marriage is the uniting of one man and
one woman before God for the purpose of creating a new family unit (Ge.
2:22-24). The marriage union is holy and the sexual relationship within this union
is holy (He. 13:4). One of the proper and God-ordained purposes of marriage is
the satisfaction of the sexual drive (1 Co. 7:2-5). Is Fornication Marriage? Some
have taught that the sexual union between men and women equates marriage, but
this is not the case. The married man and woman become one spiritually and
physically by an act of God, not by a mere act of sexual intimacy (Mt. 19:5-6).
The oneness between Adam and Eve was created when God brought them
together as man and wife even before they knew each other intimately (Ge. 2:22,
23). Immoral sexual relations do produce a unity between the partners (1 Co.
6:15-18), but the Bible nowhere says this equates marriage. When a married man
and woman commit adultery or when a single man and woman commit
fornication, they are joined together in their sin, but they are not thereby married.
According to the Mosaic law, if a man enticed an unmarried girl and had relations
with her, he was obligated to marry her unless her father refused to allow that
(Ex. 22:16-17). The law did not say the two were already married because of their
sexual union. The fact that the girl’s father could refuse to allow his daughter to
be the man’s wife is proof that they were not already wed. In 1 Co. 5:1, we see
the case of the church member who committed the sin of fornication with his
father’s wife. The Bible says the woman was the wife of the sinner’s father, but it
does not say that the woman was also the sinner’s wife because of the sexual
relationship. In 1 Co. 7:2, fornication is contrasted with marriage rather than
being equated with marriage. Christ’s dealings with the woman at the well in John
chapter four also teaches that fornication is not marriage. The woman was living
with a man, but the Lord Jesus Christ plainly stated that he was not her husband
(Joh. 4:18). [See Adultery, Child Training, Eunuch, Fornication, Home.]
MARS’ HILL. Ac. 17:16-34. [See Areopagus.]
MART. Merchant (Isa. 23:3).
MARY, MOTHER OF JESUS (Mt. 1:18-25; 2:13-23; 12:46; Mk. 3:21; Lk.
1:26-56; 2:1-52; 8:19-21; Joh. 2:1-5; 19:25; Ac. 1:14). Bible facts about Mary: (1)
She is never called the ‘mother of God.’ While Mary was the mother of Jesus as a
man; the eternal Son of God had no beginning (Mi. 5:2; Joh. 1:1). Mary cannot
therefore be called the mother of God, and is never so called by Bible writers. (2)
Mary had other children after she bore Jesus; she was not a perpetual virgin (Mt.
13:55-56). (3) Mary was not sinless (Lk. 1:47; Ro. 3:23). (4) The Bible does not
say Mary ascended to heaven; this is purely a man-made doctrine. (5) The
Apostles and prophets did not exalt Mary. There is not one mention of Mary in
the N.T. epistles from Romans to Revelation. Yes, Mary was blessed above other
women to have had the privilege of bringing the Savior into the world, but this
allows no foundation for calling Mary the Mother of God, Queen of Heaven,
Mediatrix, etc. (6) The only mention of Queen of Heaven in the Bible refers, not
to Mary, but to a heathen idol (Je. 44:18-19).
MARY MAGDALENE. Her name means “an inhabitant of Magdala,” referring
to a town on the western shore of the Sea of Galilee north of Tiberias. Jesus cast
seven devils out of her, and she became an ardent disciple (Lk. 8:2). Mary
Magdalene was the first person to see the Lord Jesus Christ after His resurrection
(Mk. 16:1-9; Mt. 28:1; Lk. 24:10; Joh. 19:25; 20:1, 18).
MARY OF BETHANY. She was sister of Martha and Lazarus and loved Jesus
exceedingly (Joh. 11:1-45; Lk. 10:42). Mary was one of the only disciples who
truly understood that Jesus would die (Joh. 12:1-8), and she anointed his feet with
costly ointment.
MASCHIL (intelligently, with understanding). The title of 13 Psalms (Ps. 32; 42;
44; 45; 52; 53; 54; 55; 74; 78; 88; 89; 142). [See Music.]
MAST. The support for sails and riggings on a ship (Pr. 23:34; Isa. 33:23; Eze.
27:5).
MASTERBUILDER. An architect, chief engineer, head builder (1 Co. 3:10).
The Greek word “architekton” is the basis for the English “architect.” Paul is
referring to the beginning of the church at Corinth as recorded in Acts 18:1-18.
He laid the foundation of the churches, and others were to build on the
foundation.
MATRIX. The womb (Ex. 13:12, 15; 34:19; Nu. 3:12; 18:15).
MATTER. (1) Business; affair; event; thing (Ge. 24:9; Ex. 18:16). (2) Quantity
of fuel (Ja. 3:5). (3) Consequence (2 Co. 9:5).
MATTHEW (gift of the Lord). One of the twelve Apostles and the writer of the
first Gospel; also called Levi, the son of Alpheus (Mt. 9:9; 10:3; Mk. 2:14; 3:18;
Lk. 5:27-32; 6:15; Ac. 1:13). Matthew was a converted tax collector. [See
Apostle, Publican.]
MATTHIAS (gift of God). A disciple selected by lot to replace Judas (Ac.
1:23-26).
MATTOCK. A grubbing hoe; a farming tool (1 Sa. 13:20,21; 2 Ch. 34:6).
MAUL. A heavy wooden hammer; an ax used for war or for splitting wood (Pr.
MAW. One of the stomachs of a ruminating animal (De. 18:3).
ME THINKETH. It seems to me (2 Sa. 18:27).
MEAL OFFERING. The meal offering (Le. 2) pictures Christ as the perfect man
being tested by suffering. The fine flour (v. 1) signifies Christ’s pure, sinless life.
The oil poured upon it (Le. 2:1) signifies the Holy Spirit anointing Christ (Mt.
3:16; Isa. 11:1-3). The frankincense signifies Christ’s devotion to God the Father.
The oil mingled with the offering (Le. 2:4) signifies Christ born of the Spirit and
possessing the Spirit without measure. The absence of leaven (Le. 2:11) depicts
the sinlessness of Christ. The baking of the offering pictures Christ’s sufferings.
[See Frankincense, Jesus Christ, Offerings.]
MEAN. (1) Obscure; unimportant (Pr. 22:29; Ac. 21:39). (2) To think; to devise
(Ge. 50:20; Isa. 10:7; Mt. 9:13). [See Humble, Poverty.]
MEASURE. (1) Size; stature; dimensions (Ex. 26:2; Nu. 35:5). (2) A common
household measure (2 Ki. 7:1). “According to the rabbins, it was equal to one-
third ephah” (Unger). [See Weights and Measures.] (3) To mete out; apportion
(Isa. 65:7). (4) Allotment; portion (Mt. 23:32). (5) “Beyond measure” and “out of
measure” means beyond normal bounds, exceedingly (Mk. 6:51; 7:37; 10:26; 2
Co. 1:8; Ga. 1:13). (6) “Above measure” means excessively (2 Co. 11:23; 12:7).
MEAT. In the Bible “meat” does not refer strictly to flesh, but is used generically
for food in general (Ge. 1:29, 30; 9:3; 40:17; Le. 22:11, 13; 25:6; De. 20:20; Pr.
23:3; Eze. 16:19; Ac. 16:34). In the N.T. the term “meat” more often refers to
flesh and is contrasted with vegetables and breads (Ro. 14:15-20; 1 Co. 8:8-13; 1
Ti. 4:3; Col. 2:16).
MEAT OFFERING. [See Meal offering, Offerings.]
MEDDLE. To be involved with; to mix up with (De. 2:5, 19; 2 Ki. 14:10; Pr.
20:19; 24:21).
MEDES, MEDIA. An ancient nation that God used to judge Israel (2 Ki. 17:6;
18:11; Es. 1:19; Isa. 13:17; Da. 5:28). In about 550 BC the Medes were
conquered by Cyrus the Great, king of Persians, creating the Medo-Persian
Empire. The Medes and Persians conquered Babylon (Isa. 13:17; Je. 51:11, 28;
Da. 5:28) (Revell). [See Babylon, Persia.]
MEDIATOR. Intercessor; middle man; one that interposes between parties at
variance for the purpose of reconciling them. The Lord Jesus Christ is the sole
Mediator between God and men by the atonement He made on the cross (1 Ti.
2:5; He. 8:6; 9:15; 12:24). [See High Priest, Intercession, Jesus Christ.]
MEDITATION. Concentration; thinking (Ps. 19:14; 104:34; 119:97, 99). [See
Bible, Heart, Mind.]
MEDITERRANEAN SEA. The sea which forms the western border of Israel.
Also called “the Sea” (Nu. 13:29), “the great sea” (Jos. 1:4), “the uttermost
sea” (De. 11:24), and “the sea of the Philistines” (Ex. 23:31).
MEDO-PERSIAN. [See Medes, Persia.]
MEEK. Mild of temper; gentle; not easily provoked; humble; gentle of spirit; not
proud (Nu. 12:3; Ps. 22:26; 25:9; 37:11; 147:6; 149:4; Isa. 61:1; Zep. 2:3; Mt.
5:5). “Meekness toward God is that disposition of spirit in which we accept His
dealings with us as good and therefore without disputing or resisting. In the O.T.,
the meek are those wholly relying on God rather than their own strength to defend
them against injustice. Thus, meekness toward evil people means knowing God is
permitting the injuries they inflict, that He is using them to purify His people, and
that He will deliver them in His time (Isa. 41:17; Lk. 18:1-8). Meek is the
opposite to self-assertiveness and self-interest. It stems from trust in God’s
goodness and control over the situation. The meek person is not occupied with
self. This is a work of the Holy Spirit, not of the human will (Ga. 5:23)” (Vine).
Meekness is a characteristic of the Lord Jesus Christ (Mt. 11:29; 21:5; 2 Co.
10:1). It is the fruit of the Spirit (Ga. 5:23). It is associated with gentleness (2 Co.
10:1; Tit. 3:2), lowliness (Ep. 4:2), mercy and kindness (Col. 3:12), humbleness
of mind (Col. 3:12), longsuffering (Col. 3:12), a quiet spirit (1 Pe. 3:4). The
rebellious and unsaved are to be dealt with in meekness (2 Ti. 2:25; 1 Pe. 3:15).
The Word of God is to be received with meekness (Jam. 1:21). True wisdom is
accompanied by meekness (Jam. 3:13). Meekness is being weak to defend one’s

own opinions, but strong to defend God and His Word. Meekness is to be weak to
promote self, but strong to promote God and His Word. Meekness is to be weak
toward doing one’s own will, but strong toward doing the will of God. Meekness
is to be weak for personal views, but strong for God’s truth. [See Gentle, Humble,
Pride.]
MEET. (1) Fit; suitable; proper; qualified; convenient; adapted, as to a use or
purpose” (Webster) (Ge. 2:18; Pr. 11:24; Mt. 3:8; 15:26; Ac. 26:20; 2 Pe. 1:13).
(2) To meet together; to meet someone or something (Ge. 14:17; Ex. 25:22; Jos.
11:5; 1 Ch. 12:17; Mt. 25:1). [See Help Meet.]
MEETEST. Fittest (2 Ki. 10:3).
MEGIDDO, MEGIDDON (place of the great crowd). Jos. 12:21. [See
Armageddon.]
MELCHISEDEC, MELCHIZEDEK Ge. 14:17-20. Melchizedek is a type of
and foreviews Christ. Six times the Bible says Christ is of the order of
Melchizedek (Ps. 110:4; He. 5:6, 10; 6:20; 7:17, 21). His City. Melchizedek
reigned in Salem (Ge. 14:18). This became Jerusalem, which will be Christ’s
capital city (Ps. 76:2; Ze. 8:3-8). His Name. Melchizedek means “king of
righteousness.” He was also king of Salem, meaning peace (He. 7:2). In the Lord
Jesus Christ, righteousness and peace have met together. He makes peace
between God and man because He paid man’s sin debt (Ro. 5:1). There can be no
real peace without righteousness (Isa. 48:22; 57:21). His Provision. Melchizedek
provided bread and wine for Abraham (Ge. 14:18). This foreviews Christ’s
provision of His body and blood for the spiritual needs of His people (Mt.
26:26-28). His Office. Melchizedek was king (Ge. 14:18), priest (Ge. 14:18), and
prophet (Ge. 14:19). The Lord Jesus Christ also is King (1 Ti. 6:14-15), Priest
(He. 7-10), and Prophet (De. 18:15; Ac. 3:22). His Authority. Melchizedek
received tithes from Abraham (Ge. 14:20; He. 7:4-9). This is the first mention of
tithing in the Bible, and it was long before God gave the law of Moses. Tithing
has always been God’s plan for the support of His earthly work. God’s people
today are to tithe of their income for God’s great program of world evangelism.
Tithing honors God as the Possessor of all (Pr. 3:9-10). His Work. He ministered
to God’s people (Ge. 14:18; Mt. 20:28). He blessed God’s people (Ge. 14:19; Lk.
24:51). He glorified God (Ge. 14:20; Joh. 17:4). His Mystery. There is a
mysterious aspect to Melchizedek, because the Bible says he had no beginning of
days nor end of life (He. 7:3). This probably does not mean that Melchizedek
himself had no beginning or end; rather, as a type of Christ there is no recorded
beginning or end pertaining to him in Scripture. We don’t know Melchizedek’s
beginning or end, because God wanted to use him as a type of Christ who is the
eternal Son of God. The author of Hebrews says there is much more to be
revealed about Melchizedek (He. 5:10-11) [See High Priest, Jesus Christ, Priest.]
MEMORIAL. Memory; commemoration; recollection (Ex. 3:15; 17:16; Nu.
5:15; Es. 9:28; Ps. 9:6; Mt. 26:13; Ac. 10:4). [See Lord’s Supper.]
MEN PLEASERS. Working merely to please one’s earthly masters instead of
working first to please God (Ep. 6:6; Col. 3:22). [See Labor, Sluggard.]
MEN STEALER. Kidnapers; slave traders (1 Ti. 1:10).
MENE, MENE, TEKEL, UPHARSIN. The words which were written on the
wall before God judged Babylon (Da. 5:25-28). The interpretation given in the
text is MENE: God hath numbered thy kingdom and finished it. TEKEL: Thou art
weighed in the balances and art found wanting. PERES: Thy kingdom is divided
and given to the Medes and Persians. [See Daniel.]
MEPHIBOSHETH (exterminating the shameful idol, destroyer of shame).
Crippled son of Jonathan who was blessed by King David (2 Sa. 4:4; 9:6-13;
16:1-4; 19:24-30; 21:7). Mephibosheth is a lovely type of the redeemed sinner:
(1) He belonged to a royal line, but was crippled by a fall (2 Sa. 4:4). (2) While
living in exile from the king, he was remembered because of a covenant (2 Sa.
9:3-4; 1 Sa. 20:14, 15). (3) He was called into the king’s presence and exalted
because of another (2 Sa. 9:5, 7). (4) He was given a glorious inheritance (2 Sa.
9:9). (5) During the king’s absence he lived a life of self-denial (2 Sa. 19:24). (6)
He was subject to persecution and slander (2 Sa. 16:3; 19:27). (7) He rejoiced at
the return of his lord (2 Sa. 19:30) (Thompson).
MERATHAIM (double rebellion). This expression in Jeremiah 50:21 is a
symbolic name for Babylon. She was doubly rebellious, in that she fought against
the Lord (Je. 50:24) and she was proud against the Lord (Je. 50:29).
MERCHANDISE. Trade; business; buying and selling (Pr. 3:14; 31:18; Isa.
45:14; Re. 18:11, 12).
MERCHANT. (1) Businessman; trader (Ge. 23:16; Pr. 31:24). (2) Commerce
(Isa. 23:11).
MERCURY. [See Idolatry.]
MERCY. There are many aspects to Bible mercy: tender pity; kindness;
compassion. Ex. 20:6; 34:6-7; Nu. 14:18, 19; De. 4:31; 5:10; 7:9, 12; 2 Sa. 24:14;
1 Ki. 3:6; 8:23; 2 Ch. 30:9; Ezr. 3:11; Ne. 9:17, 19, 27, 28, 31; Ps. 23:6; 25:10;
32:10; 36:5; 51:1; 57:10; 59:10; 69:16; 79:8; 86:13, 15; 89:2; 100:5; 103:4, 8, 11,
17; 106:1, 45; 107:1; 108:4; 116:5; 118:1-4; 119:64, 77, 156; 130:7; 136:1-26;
138:8; 145:8-9; Isa. 54:7; 63:7; Je. 33:11; 42:12; La. 3:22, 32; Da. 9:4, 9, 18; Joel
2:13; Jon. 4:2; Ho. 2:19; Lk. 1:50, 58, 72, 78; 6:36; Ac. 13:34; 2 Co. 1:3; Ep. 2:4;
Tit. 3:5; He. 4:12; 8:12; Ja. 5:11; 1 Pe. 1:3. God’s mercy is the cause of His
salvation (Tit. 3:5; 1 Pe. 1:3). Mercy is through the atonement of Jesus Christ (Tit.
3:5-7). Mercy is constantly available to the believer (He. 4:15, 16). Mercy
motivates us to serve God (Ro. 12:1-2). Grace, mercy, and peace. “In the order of
the manifestation of God’s purposes of salvation grace must go before mercy ...
only the forgiven may be blessed. ... From this it follows that in each of the
apostolic salutations where these words occur, grace precedes mercy, 1 Ti. 1:2; 2
Ti. 1:2; Tit. 1:4; 2 Joh. 3)” (Hogg and Vine, Notes on Galatians). The Christian is
to be merciful. Mt. 5:7; Ph. 2:1; Col. 3:12; Ja. 2:13. [See Atonement, Blood,
Forgive, Gospel, Grace, Jesus Christ, Justification, Love, Mercy Seat, Purge,
Tender, Tenderhearted.]
MERCY SEAT. The lid which covered the ark in the Tabernacle (Ex. 25:17, 21).
It was made of wood covered with gold, depicting the humanity and deity of
Jesus Christ, our Mercy Seat. As the mercy seat perfectly covered the ark
containing the table of the law (Ex. 25:10, 17, 21), so Jesus Christ perfectly
covers the law of God in the sinner’s stead. The mercy seat was sprinkled with
blood once a year (Le. 16:14, 15), signifying the atonement for sin which was
made by the shed blood of Jesus Christ (He. 9-10). The Greek word translated
“mercy seat” in He. 9:5 (hilasterion) is translated “propitiation” in Ro. 3:25. Both
mean a covering. The propitiation of Christ perfectly covers and satisfies the holy
demands of God. [See Ark, Atonement, Blood, Atonement - Day of, Gospel,
Justification, Propitiation.]
MERODACH. [See Idolatry.]
MEROM. The “waters of Merom” was where Joshua’s battle against the
northern alliance occurred (Jos. 11:1-7). Merom is a large body of water (now
called Lake Hula). Part of it has been made into a beautiful national park by the
modern state of Israel. It is well called “the waters of Merom” in Scripture
because it is not an open lake as we typically think of a lake, but it consists both
of open bodies of water and large marshy areas. The Jordan River, which
originates at the foot of Mt. Hermon, flows through Merom on its way to the Sea
of Galilee.
MERRY. The Bible uses the term “merry” in two different ways. (1) Ungodly
merriment (Ge. 43:34; 1 Sa. 25:36; 1 Ki. 4:20; Ec. 10:19). (2) Merriment of life in
general (Pr. 15:13, 15). The Bible says a merry heart “doeth good like a
medicine” (Pr. 22:17). God made man’s sense of humor, and the Bible certainly
does not forbid laughter in general. What the Bible does forbid is worldly
merriment—merriment connected with drunkenness and immorality and
ungodliness. This is the meaning of “jesting” in Ep. 5:4. The context is plainly
speaking of immoral things. When the Bible speaks of being sober, it does not
mean to be constantly dour, never smiling. The word “joy” is mentioned in the
Bible 164 times. The word “happy” is mentioned 26 times. [See Cheer, Cheerful,
Dancing, Delight, Glad, Happy, Jesting, Joy, Laughter, Mirth, Music, Oil of
Gladness, Rejoice.]
MESHACH. Daniel’s friend who was thrown into a fiery furnace (Da. 1:3-7;
3:8-30). His Hebrew name, Mishael (meaning request, entreaty), was changed to
the Babylonian name Meshach which probably refers to the Egyptian sun god.
MESOPOTAMIA (land between rivers). Mesopotamia is the Greek name for the
land located between the Tigris and Euphrates rivers. It is called Shinar in
Genesis 10:10 and was still called Shinar in Daniel’s day 1,600 years after the
Tower of Babel (Da. 1:2.) It is here that the ancient city states originated under
the leadership of Nimrod and Asshur as recorded in Genesis 10-12. Archaeology
has unearthed many of these cities, including Babylon, Erech (Uruk), Nineveh,
Calah, and Ur, the original home of Abraham (Ge. 24:7-10). The Garden of Eden
was located in the same general area (Ge. 2:10-14). Mesopotamia was the
location of the Babylon and Medo-Persian empires.
MESS. Portion (Ge. 43:34).
MESSIAH (anointed one). A prophetic name for Jesus; the same as Christ.
Messiah (Mashiach) is the Hebrew word for Anointed One; Christ is the Greek
word (Joh. 1:41). Messiah refers to the fact that Jesus was anointed by the Spirit
of God and is the One chosen by God to be Lord and Savior (Ps. 1:2; Isa. 11:1-5;
42:1-7; 61:1-3; Da. 9:26; Mt. 16:16; Joh. 4:25-26). “Anointing as an emblem of
the gifts of the Holy Spirit, was conferred on prophets (Isa. 6:1), priests (Ex.
30:30), and kings (1 Sa. 10:1; 16:13; 1 Ki. 1:39). Hence this title well suits Him
who holds all those offices” (Jamieson, Fausset, and Brown). [See Branch,
Covenant, Jesus Christ, Son of God, Son of Man.]
MESSIAS. The Greek word for Messiah, which means “anointed.” [See Jesus
Christ, Messiah.]
METE. To measure; to weigh (Ex. 16:18; Ps. 60:6; Isa. 40:12).
METEYARD. A measuring rod (Le. 19:35).
METHUSELAH (sending forth of death). Enoch’s son; Noah’s grandfather. He
lived longer than any other person recorded in the Bible (Ge. 5:21-27). He died
the year of the Flood. Compare Ge. 5:21-29 and Ge. 7:6. From Methuselah to the
birth of Noah was 369 years (Ge. 5:25-28). Noah was 600 years old when the
flood came (Ge. 7:6). That totals the exact number of years that Methuselah lived
—969. Thus he died the year the flood came, either just before the Flood or by
the Flood. We don’t know if Methuselah believed the testimony of his father,
Enoch, who walked with God and was taken to heaven without dying (Ge.
5:22-24), or the preaching of his grandson, Noah. [See Enoch, Flood, Old Age.]
MICAIAH (poor, who is like God). This O.T. prophet appears only one time in
Scripture, but what a man of God he was! He ministered in the apostate northern
kingdom of Israel during the reign of Ahab (1 Ki. 22:7-28). Judah’s good king
Jehoshaphat foolishly joined forces with wicked Ahab to fight against the king of
Syria. When Jehoshaphat wanted to inquire about how the battle would go,
Ahab’s 400 false prophets all preached a false message (1 Ki. 22:6). The truth
was that it was Ahab’s day to die (1 Ki. 22:34-35). When Jehoshaphat asked if
there was a prophet of Jehovah in Samaria, they brought Micaiah who preached
the truth even though he was put in prison (1 Ki. 22:7-27). He was punished for
his stand for the truth, but today faithful Micaiah is enjoying the eternal glories of
heaven, while Ahab and his false prophets have gone the way of all Christ-
rejectors. God was very displeased with Jehoshaphat for joining forces with this
evil man and He sent the prophet Hanani to reprove him (2 Ch. 19:2).[See False
Prophet, False Teacher, Separation, Unity.]
MICHAEL (who is like God?). Michael the archangel is connected with Israel
throughout Scripture (Da. 10:13, 21; 12:1; Jude 9; Re. 12:7). [See Angel,
Archangel, Gabriel.]
MIDDLEMOST. Nearest the middle (Eze. 42:5,6).
MILCH. Milk giving (Ge. 32:15; 1 Sa. 6:7,10).
MILCOM (1 Ki. 11:5). [See Idolatry.]
MILETUS, MILETUM (refuge). Miletus was a seaport town about 35 miles
south of Ephesus by sea but only about 20 miles by land. The Greek historian
Strabo (died AD 24) said Miletus had four harbors. The city was the birthplace of
the famous philosophers Anaximander and Anaximines. Miletus had a large
Roman theater, the ruins of which can be seen today. It also had a famous temple
of Apollo whose oracle was consulted by many. Today Miletus is about 10 miles
from the coast due to the silting effect of the river. Paul stopped here to meet the
elders from Ephesus (Ac. 20:15; 2 Ti. 4:20).
MILITARY. [See Armour, Armoury, Army, Arrow, Battering Ram, Battle Axe,
Bow, Bowman, Breastplate, Buckler, Cast a Bank Against, Centurion, Chariot,
Coat of Mail, Dagger, Dart, Engine, Footmen, Forces, Garrison, Girdle, Greaves,
Habergeon, Handstave, Harnessed, Helmet, Horse, Javelin, Lance, Maul, Quiver,
Shield, Sling, Spear, Sword, Target, Troop, Trumpet.]
MILLENNIUM. Millennium means 1,000, and refers to the 1,000 years
mentioned in Re. 20:2-7. This is the glorious earthly kingdom Jesus Christ will
establish upon His return, the kingdom foretold by O.T. prophets. Christ’s
kingdom will not end at the conclusion of the 1,000 years, but will continue
forever (Isa. 9:7). The Millennial reign is only one phase to Christ’s eternal rule.
See Ps. 72; Isa. 11:25-27; Isa. 35; Isa. 60-66; Je. 30-33; Da. 7; Ho. 2:14-23; 3:4-5;
14:4-8; Jo. 2:18 - 3:21; Am. 9:11-15; Ob. 15-21; Mi. 2:12-13; 4:1-13; 5:4-15;
7:7-20; Zep. 3:9-20; Hag. 2:6-9; Ze. 1:16-17; 2:1-13; 3:8-10; 8:1-10:12; 12:1 -
14:21; Mal. 3:1-6; 4:1-3. [See Covenant, Day of the Lord, Kingdom of God, Last
Days, Peace, Prophecy, Times of Restitution.]
MILLSTONE. Stones used to grind grain into flour (Mt. 18:6; 24:41; Lk. 17:2;
Re. 18:21 ,22). They were very heavy, and Jesus warned that if someone causes a
child to be offended at the truth it “were better for him that a millstone were
hanged about his neck, and that he were drowned in the depth of the sea” (Mt.
18:6). Capernaum, where Jesus gave this warning, was a center of millstone
production. These were personal millstones used in the homes. Two feet tall, they
were cut from volcanic rock. The sound of the millstones was one of the common
sounds heard in Jewish towns and villages (Je. 25:10). The Jewish millstone had
two parts. The bottom was conical and stood upright. The other piece fit over it.
This is called the nether or upper millstone (De. 24:6). Grain was poured into the
top, and the upper millstone was turned with wooden handles, crushing the grain
into flour. A hole in the upper millstone allowed the flour to flow out.
MINCING. Walking in such a way as to draw attention to one’s self and to entice
men (Isa. 3:16). In this passage the Lord condemned the women of Israel for their
proud, immoral ways. [See Modesty.]
MIND. (1) The mind is used as a synonym for the heart (De. 28:65; 1 Sa. 2:35; 1
Ch. 28:9; Da. 5:20; Phil. 4:7; He. 8:10). The heart and mind is the source of the
thoughts and imaginations (Gen. 6:5; De. 15:9; 1 Ch. 29:18; Pr. 23:7). (2) The
mind refers to the thoughts, understanding, and intentions (Mk. 14:72; Acts 28:6;
Rom. 8:6; 15:6). The two words most commonly translated “mind” in the N.T. are
nous (Lk. 24:45) (denotes the seat of reflective consciousness, comprising the
faculties of perception and understanding, and those of feeling, judging and
determining) and dianoia (Mt. 22:37) (a thinking through, or over, a meditation,
reflecting, signifies the faculty of knowing, understanding, or moral reflection)
(Vine). The mind can be grieved (Ge. 23:8), can desire (De. 18:6), can sorrow
(De. 28:65), can be willing (1 Ch. 28:9), can be uttered (Pr. 29:11), can be
hardened in pride (Da. 5:20), and can be changed (Hab. 1:11). The Bible speaks of
“despiteful minds” (Eze. 36:5), “right mind” (Mk. 5:15), “evil affected
mind” (Ac. 14:2), “reprobate mind” (Ro. 1:28), “carnal mind” (Ro. 8:7),
“spiritually minded” (Ro. 8:6), “vain mind” (Ep. 4:17), “fleshly mind” (Col.
2:18), “corrupt mind” (1 Ti. 6:5), “high minded” (2 Ti. 3:4), “defiled mind” (Tit.
1:15), “sober mind” (Tit. 2:6), “pure minds” (2 Pe. 3:1), “mind that has
wisdom” (Re. 17:9). Bible Lessons about the Mind: The first duty of man is to
love God with all the mind (Mt. 22:37; Mk. 12:30; Lk. 10:27). The devil blinds
the minds of those who do not believe (2 Co. 3:14; 4:4). The mind that is stayed
on God will be kept in perfect peace (Isa. 26:3). God’s people should have a mind
to work (Ne. 4:6). We should not serve God after our own mind (Nu. 16:28). The
life is transformed by the renewing of the mind (Ro. 12:2; Ep. 4:23). The mind
should be fully persuaded as to whether what we do is right or wrong (Ro. 14:5).
Churches should be joined together in one mind (Ro. 12:16; 15:6; 1 Co. 1:10; 2
Co. 13:11; Ph. 1:27; 2:2; 3:16; 4:2; 1 Pe. 3:8). We have the mind of Christ in the
Scriptures (2 Co. 2:16). We must be careful that the mind is not corrupted from
the simplicity that is in Christ (Ph. 4:7). We must guard against becoming weary
and fainting in our minds because of trials (He. 12:3). The law of God is written
in the heart of the believer (He. 8:10; 10:16). One of the marks of the false
teacher is that he minds earthly things (Ph. 3:19). [See Heart, Soul, Spirit.]
MINISH. To diminish (Ex. 5:19).
MINISTER. (1) Servant; helper (Ex. 24:13; Jos. 1:1; Mk. 10:43; Ac. 13:5). (2)
To serve; to assist (Ex. 28:1; Mk. 10:45). (3) To give; to supply; to furnish (2 Co.
9:10; Ep. 4:29). (4) Stir up; produce (1 Ti. 1:4). [See Deacon, Servant.]
MINSTREL. One who plays a stringed instrument (2 Ki. 3:15; Mt. 9:23). [See
Music.]
MIRACLE. No one who sincerely believes in the inspiration of Scripture can
doubt that miracles were wrought by the power of God both in O.T. and N.T.
times. To believe in the God of Genesis 1:1 is to believe in a God who can do
anything.
Old Testament Words Translated Miracles: “The words translated ‘miracle’ in the
O.T. are (1) oth, ‘a sign,’ as it is often translated, and in some places ‘token’ (Nu.
14:22; De. 11:3). (2) mopheth, ‘a wonder,’ as it is mostly translated; it is
something out of the ordinary course of events (Ex. 7:9; De. 29:3). (3) pala,
‘wonderful, marvelous’ (Ju. 6:13).
Principal O.T. Miracles: “Aaron’s rod becomes a serpent (Ex. 7:10-12), water
made blood (Ex. 7:20-25), frogs (Ex. 8:5-14), lice (Ex. 8:16-18), flies (Ex.
8:20-24), murrain (Ex. 9:3-6), boils and blains (Ex. 9:8-11), thunder and hail (Ex.
9:22-26), locusts (Ex. 10:12-19), darkness (Ex. 10:21-23), death of the firstborn
(Ex. 12:29-20), parting of the Red Sea (Ex. 14:21-31), curing the waters of Marah
(Ex. 15:23-25), manna (Ex. 16:14-35), water from the rock at Rephidim (Ex.
17:5-7), death of Nadab and Abihu (Le. 10:1-2), death of Korah and his followers
(Nu. 16:31-40), Aaron’s rod (Nu. 17:8), water from the rock at Meribah (Nu.
20:7-11), brazen serpent (Nu. 21:8-9), Balaam’s ass speaking (Nu. 22:21-35),
parting of Jordan (Jos. 3:14-17), Jericho’s walls fall (Jos. 6:6-26), sun and moon
stay (Jos. 10:12-14), withering and cure of Jeroboam’s hand (1 Ki. 13:4-6),
widow’s oil and meal do not fail (1 Ki. 17:14-16), raising the widow’s son (1 Ki.
17:17-24), burning of the soldiers (2 Ki. 1:10-12), dividing of Jordan by Elijah (2
Ki. 2:7-8), Elijah carried to heaven (2 Ki. 2:11), dividing of Jordan by Elisha (2
Ki. 2:14), cure of the water of Jericho (2 Ki. 2:19-22), supply of water to the army
(2 Ki. 3:16-20), increase of the widow’s oil (2 Ki. 4:2-7), raising the
Shunammite’s son (2 Ki. 4:32-37), healing of the deadly pottage (2 Ki. 4:38-41),
feeding the 100 with 20 loaves (2 Ki. 4:42-44), cure of Naaman’s leprosy (2 Ki.
5:10-14), swimming of the axe-head (2 Ki. 6:5-7), resurrection of the dead man
on touching Elisha’s bones (2 Ki. 13:21), return of the shadow on the dial (2 Ki.
20:9-11), deliverance of the three Hebrew children (Da. 3:19-27), Daniel from the
lions (Da. 6:16-23), Jonah saved from the great fish (Jon. 2:1-10)” (Concise Bible
Dictionary).
New Testament Words Translated Miracles: In the N.T. three Greek words are
used in reference to miracles. (1) SEMEION is translated “sign” (Mt. 12:38-39;
16:1-4; 24:3, 24, 30; 26:48; Mk. 16:20; Joh. 20:30; Ac. 2:19, 22, 43; 4:30; 5:12;
7:36; 8:13; 14:3; Ro. 4:11; 15:19; 1 Co. 1:22; 14:22; 2 Co. 12:12; 2 Th. 2:9; He.
2:4; Re. 15:1), “miracle” (Lk. 23:8; Joh. 2:11, 23; 3:2; 4:54; 6:2, 14, 26; 7:31;
9:16; 10:41; 11:47; 12:18, 37; Ac. 4:16, 22; 6:8; 8:6; 15:12; Re. 13:14; 16:14;
19:20), “token” (2 Th. 3:17), and “wonder” (Re. 12:1, 3; 13:3). (2) TERAS is
translated “wonder” (Mt. 24:24; Joh. 4:48; Ac. 2:19, 22, 43; 4:30; 5:12; 6:8; 7:36;
14:3; 14:12; Ro. 15:19; 2 Co. 12:12; 2 Th. 2:9; He. 2:4). (3) DUNAMIS is
translated “power” (Mt. 6:13; 22:29; 24:29-30; 26:64; Lk. 1:17, 35; 4:14, 36;
5:17; 9:1; 10:19; 24:49; Ac. 1:8; 4:7, 33; 6:8; 8:10; 10:38; Ro. 1:4, 16, 20; 9:17;
15:13; 1 Co. 1:18, 24; 2:4; 4:20; 5:4; 6:14; 15:43; 2 Co. 12:9; 13:4; Ep. 1:19; 3:7,
20; Ph. 3:10; 1 Th. 1:5; 2 Th. 2:9; 2 Ti. 1:8; He. 1:3; 6:5; 7:16; 1 Pe. 1:5; 2 Pe.
1:3,16; Re. 4:11; 5:12; 7:12; 11:17; 13:2; 15:8; 17:13; 19:1), “miracles” (Mk.
9:39; Ac. 2:22; 8:13; 19:11; 1 Co. 12:10, 28, 29; Ga. 3:5; He. 2:4), and “mighty
works” (Mt. 11:20, 21, 23; 13:54, 58; 14:2; Mk. 6:2, 5, 14; Lk. 10:13; 19:37; 2
Co. 12:12).
Principal N.T. Miracles: Blind men given sight (Mt. 9:27-31), dumb spirit cast
out (Mt. 9:32, 33), tribute money in mouth of the fish (Mt. 17:24-27), deaf and
dumb man healed (Mk. 7:31-37), blind man healed (Mk. 8:22-26), draught of
fishes (Lk. 5:1-11), widow’s son raised (Lk. 7:11-17), woman loosed from
infirmity (Lk. 13:11-17), dropsy healed (Lk. 14:1-6), ten lepers cleansed (Lk.
17:11-19), Malchus’ ear healed (Lk. 22:50,51), water made wine (Joh. 2:1-11),
nobleman’s son healed (Joh. 4:46-54), impotent man healed (Joh. 5:1-9), man
born blind healed (Joh. 9:1-7), Lazarus raised from the dead (Joh. 11:38-44),
draught of 153 fishes (Joh. 21:1-14), woman’s daughter healed (Mt. 15:21:28;
Mk. 7:24-30), 4,000 fed (Mt. 15:32-38; Mk. 8:109), fig tree withered (Mt.
21:18-22; 11:12-24), centurion’s servant cured (Mt. 8:5-13; Lk. 7:1-10), blind and
dumb demoniac cured (Mt. 12:22; Lk. 11:14), demoniac in the synagogue cured
(Mk. 1:23-28; Lk. 4:33-37), Peter’s wife’s mother cured (Mt. 8:14-15; 1:30-31;
4:38-39), leper cured (Mt. 8:2-4; Mk. 1:40-45; Lk. 5:12-15), paralytic cured (Mt.
9:2-7; Mk. 2:3-12; Lk. 5:18-26), tempest stilled (Mt. 8:23-27; Mk. 4:36-41; Lk.
8:22-25), demoniacs cured at Gadara (Mt. 8:28-34; Mk. 5:1-20; Lk. 8:26-39),
Jairus’ daughter raised (Mt. 9:18-26; Mk. 5:22-43; Lk. 8:41-56), woman’s issue
of blood healed (Mt. 9:20-22; Mk. 5:25-34; Lk. 8:43-48), man’s withered hand
cured (Mt. 12:10-13; Mk. 3:1-5; Lk. 6:6-11), demon cast out of boy (Mt.
17:14-18; Mk. 9:14-27; Lk. 9:37-42), blind men cured (Mt. 20:30-34; Mk.
10:46-52; Lk. 18:35-43), Jesus walks on the sea (Mt. 14:24-33; Mk. 6:47-51; Joh.
6:16-21), 5,000 fed (Mt. 14:15-21; Mk. 6:35-44; Lk. 9:12-17; Joh. 6:5-14).
The Purpose of Christ’s Miracles: Christ’s miracles were to demonstrate that He
was the Messiah. It is taught in some circles that Jesus performed miracles as an
example for Christians to follow. Jesus’ healing ministry, for example, is held
forth as an example of what healers today are doing. This idea ignores the fact
that Jesus healed as a sign that He was the Messiah, the promised Savior, the Son
of God. Jesus’ healing ministry was not an example for us to follow, but was part
of His unique credentials as the Christ. This is plainly what the Bible teaches.
Consider the following Scriptures: Joh. 5:36; 10:25, 37-38; 14:11; 15:24;
20:30-31.
The Purpose of the Apostles’ Miracles: The healing ministry of the apostles was
unique and was for the purpose of authenticating their work (2 Co. 12:12; Mk.
3:14-15; Ac. 2:43; 4:33; 5:12, 15; 19:12). Note that the miracles of the Apostles
were special and were for the purpose of marking them as the Apostles of Christ.
They had miracle-working power to authenticate their unique ministries. That is
what Scripture says. All Christians could not do the sign miracles of the Apostles.
The only exceptions were a few men upon whom the Apostles had laid hands.
There was no general miracle-working experience among the first churches. If
there had been, Paul could not have pointed to his miracle-working ability as a
special sign. His merely would have been another miracle-working Christian
ministry if all could have performed such things. But all could not. If all could
have performed miracles as a matter of course, the Christians would not have
called for Peter to come and raise Dorcas from the dead (Ac. 9:36-42). Peter’s
miracle that day was the “sign of an apostle.”
False Miracles in the Last Days: The signs and wonders spoken of for the last
hours are deceiving signs (Mt. 24:24; 2 Th. 2:7-9; Re. 13:13-14). In light of these
warnings it is crucial that the Christian be wary of any signs or wonders
movement in these last hours. The signs and wonders movement prophesied in
Scripture for the hours prior to Christ’s return is one of demonic deception. [See
Healing, Jesus Christ, Sign, Tares.]
MIRE, MIRY. Clay; mud; filth (2 Sa. 22:43; Job 8:11; 30:19; Je. 38:22; 2 Pe.
2:22).
MIRIAM (bitterness, rebellion, exalted). Sister of Moses and Aaron (Ex.
15:20-21; Nu. 12:1-15; 20:1; 26:59; De. 24:9; Mi. 6:4). Miriam is possibly the
sister who watched as Pharaoh’s daughter took baby Moses out of the river (Ex.
2:1-10).
MIRTH. Gladness; joy; gaiety; pleasure (Ge. 31:27; Ne. 8:12; Ps. 137:3). Mirth
is frequently associated with worldly and sinful gaiety (Pr. 14:13; Ec. 2:1-2; 7:4;
8:15; Isa. 24:8, 11; Je. 7:34; 16:9; 25:10; Ho. 2:11) The Hebrew word simchah,
translated “mirth” 8 times, is also translated “joy” (1 Sa. 18:6; 1 Ki. 1:40; 1 Ch.
29:9), “gladness” (Nu. 10:10; 2 Sa. 6:12), “rejoice” (Ju. 16:23; 2 Ch. 20:27). [See
Cheer, Cheerful, Comfort, Dancing, Delight, Glad, Happy, Hope, Jesting, Joy,
Laughter, Merry, Music, Rejoice, Worldly.]
MISERABLY. Grievously; sorely; severely (Mt. 21:41).
MISHEAL, MISHAL. See Meshach.
MITE. [See Money.]
MITER. A turban made of linen and worn on the head of the high priest. On it
was the golden plate with the words “Holiness to the Lord” (Ex. 28:4, 36-39; Le.
16:4; Eze. 21:26). [See High Priest.]
MIZRAIM (double pressure, tribulations, black). A name for Egypt, so named
because this is where Mizraim, son of Ham, Noah’s grandson, settled (Ge. 10:6).
MOAB (progeny of a father). The descendants of Lot’s grandson (Ge. 19:30-38;
Nu. 21:13). The Moabites were enemies of Israel (Nu. 22-24; Ju. 11:17-18; 2 Sa.
8:2, 12; 1 Ch. 18:2, 11; Isa. 15-16; Je. 9:26; Eze. 25:8-11; Am. 2:1; Zep. 2:8-11).
God’s grace is seen in His selection of Ruth the Moabitess to be an ancestor of
Jesus (Ru. 1:4; 4:13-22; Mt. 1:6; Lk. 3:32).
MOCK. The root meaning of this word means to imitate, and it refers to scorn;
ridicule; derision; contempt (Ge. 39:14; Job 21:3; Pr. 1:26; Je. 38:19; Mt. 20:19).
MODERATION. This word is used only one time in the N.T. (Ph. 4:5). The
Greek word, eipikees, is translated “patient” (1 Ti. 3:3) and “gentle” (Tit. 3:2; Ja.
3:17; 1 Pe. 2:18). The Christian is to maintain a patient, moderate lifestyle in the
midst of this wicked world. The context is the coming of the Lord which
motivates us to reject the dictates of the flesh and the call of the world in order to
maintain a healthy Christian lifestyle.
MODESTY. A godly character that results in proper attire (1 Ti. 2:9). The Greek
word translated “modest” (“kosmios”) is also translated “of good behaviour” (1
Ti. 3:2). It means “decent and orderly” and describes “an inner self-control -- a
spiritual ‘radar’ that tells a person what is good and proper” (The Bible Exposition
Commentary). It refers to something that is becoming to a woman who professes
godliness. The Christian woman should not wear anything that would be
characterized as NOT of good behavior, as NOT becoming to a woman professing
godliness. “Shamefacedness” is translated from the Greek word “aidos,” which
“has the idea of downcast eyes” and means “bashfulness, i.e. (towards men),
modesty or (towards God) awe” (Strong). It implies “a shrinking from trespassing
the boundaries of propriety” (William Hendrickson, New Testament
Commentary). Shamefacedness is the opposite of the cheeky, pert, saucy,
impertinent, flippant, insubordinate attitude that the world seeks to develop in
women today. The shamefaced woman loves God and is committed to obeying
His Word and this is reflected on her face. A shamefaced Christian woman will
not have the rebellious attitude that says, “Don’t tell me how to dress; I will dress
as I please!” She will not be stubborn and sassy. She will not say, “I don’t care
what some old-fashioned men say about how I dress; that is their problem; I’m
not going to be a weirdo!” “Sobriety” is translated from the Greek word
sophrosune, which is also is translated “soberness” (Acts 26:25). It means
“soundness of mind, self-control” (Strong), “habitual inner self-
government” (Trench), “the well-balanced state of mind arising from habitual
self-restraint” (Ellicott), “moderation of the desires and passions, opposed to all
that is frivolous and to all undue excitement of the passions” (Barnes). Sobriety
means not to be drunk, neither with alcoholic beverages, or drugs, or any other
thing. Many professing Christian teenage girls and young women are drunk with
the fashions and fads and ways of the world. They are drunk with television, and
Hollywood movies and sensual magazines, and pop music. The Bible and the
things of Christ do not excite them, but they are giddy over what some worldly
movie star or pop singer is wearing and doing, and over the latest vain fashion or
hair style or cosmetic. Sobriety is the opposite of foolish, silly, flippant, careless,
intoxicated, shallow, worldly, and vain. We see from this passage that the
Christian woman’s modesty must come from the inside out. It comes from a sober
and shamefaced spirit. It is a matter of the heart, which reminds us that it is not
enough to set forth dress standards. Every effort must be made to educate the
women so that they understand the biblical principles of modesty and know the
reason for the church’s standards, and every effort must be made to reach their
hearts, to challenge them to surrender themselves wholly to Christ and to live for
His glory. “Broided hair” refers to braiding the hair. This does not mean that the
Christian woman should not take care of her hair; it is a warning against spending
a great deal of time adorning herself in the manner of the world, of making this
her focus in life. We agree with the Barnes commentary, which says: “It cannot be
supposed that the mere braiding of the hair is forbidden, but only that careful
attention to the manner of doing it, and to the ornaments usually worn in it, which
characterized worldly females.” The mention of “gold, or pearls, or costly
array” reminds us that it is God’s will that the Christian woman refuse to display
an extravagant, showy, worldly appearance. The goal of this world’s godless
fashion industry is to create a haughty, ostentatious, worldly-wise look, as well as
a sexual look. The godly woman will reject such fashion and clothe herself and
her daughters in “modest apparel.” “It is not to be supposed that all use of gold or
pearls, as articles of dress, is here forbidden; but the idea is that the Christian
female is not to seek these as the adorning which she desires, or is not to imitate
the world in these personal decorations. It may be a difficult question to settle
how much ornament is allowable, and when the true line is passed. ... It is, that
the true line is passed when more is thought of this external adorning, than of the
ornament of the heart. Any external decoration which occupies the mind more
than the virtues of the heart, and which engrosses the time and attention more, we
may be certain is wrong” (Barnes). Modesty Contrasted with the Strange
Woman. The immoral woman of Proverbs 7:10-13 is in contrast with the modest
woman. (1) Different in attire (Pr. 7:10). The immoral woman has “the attire of an
harlot”—skimpy, tight, suggestive—to draw attention to herself sexually. The
modest woman is clothed in such a way so as NOT to draw undue attention
sexually. (2) Different in spirit (Pr. 7:10, 11). The immoral woman is “subtil of
heart ... loud and stubborn.” The modest woman has “a meek and quiet spirit” (1
Pe. 3:4). (3) Different in countenance (Pr. 7:13). The immoral woman has “an
impudent face.” The modest woman is “shamefaced” (1 Ti. 2:9). [See Adultery,
Chaste, Discreet, Fornication, Legalism, Lust, Mincing, Nakedness,
Shamefacedness, Trim.]
MOLECH, MOLOCH. [See Idolatry.]
MOLLIFY. To soften or make tender; to assuage, as pain or irritation; an old
medical term (Isa. 1:6).
MONEY. A portable medium of exchange generally accepted in a society as a
measure of value. In early biblical times, wealth was measured in land, animals,
or crops (Ge. 12:16). Barter was common. Vassal nations paid tribute in sheep
and rams (2 Ki. 3:4), and individuals paid tithes and taxes in grain, oil, or wine
(De. 14:22, 23). But as early as Abraham’s time, silver was the most common
medium of exchange (Ge. 23:15, 16). In fact, “silver” frequently means “money”
in both the O.T. and N.T. Thus, De. 14:24, 25 suggests that if it is too difficult to
transport a tenth of one’s crops to the place of worship, the crops may be
exchanged for silver. At first, silver and gold were weighed out on scales. The
different values of money we read about in the Bible—the talent, shekel, maneh,
and gerah—refer to units of weight. But even these weight units were not
standardized in early times. Thus, the shekels Abraham paid for Sarah’s burial
field were computed “according to the weight current among the merchants” (Ge.
23:16). And later, when government attempted to standardize weights, there were
still “heavy” and “light” weight systems. Coins were not invented until about 600
B.C. ... their value was determined by the weight of the metal they contained
(Revell). Our knowledge of biblical weights and measures is not only incomplete,
but authorities differ as to values and quantities (Analytical).
Money Values in the O.T.
The “talent” (kikkar) was 75.558 pounds (Ex. 25:39; 37:24; 2 Sa. 12:30; 1 Ki.
9:14, 28; 10:10; 16:24; 2 Ki. 5:5; 15:19; 18:14; 23:33; Ezr. 8:26; Es. 3:9; Ze. 5:7).
It was equal to 60 manehs.
The “maneh was 20.148 ounces (Eze. 45:12). It was equal to 50 shekels. The
maneh is translated “pound” in 1 Ki. 10:17; Ezr. 2:69; Ne. 7:71, 72.
The “shekel” was 20 gerahs, 1/50th of a maneh, or about four-tenths of an ounce
(Ge. 24:22; Ex. 30:13; Eze. 45:12). It must be noted that there are two shekels
mentioned in the O.T.: one according to ‘the king’s weight,’ probably the standard
shekel used for all ordinary business (Ex. 38:29; Jos. 7:21; 2 Sa. 14:26; Am. 8:5);
and another called the ‘shekel of the sanctuary,’ of which it is said the shekel is 20
gerahs (Ex. 30:13; Le. 27:25; Nu. 3:47; 18:16). This seems confirmed by the
word maneh in the following passages. By comparing 1 Ki. 10:17 with 2 Ch. 9:16
it will be seen that a maneh equals 100 skekels; whereas in Eze. 45:12 the maneh
equals 60 shekels, because the latter would be shekels of the sanctuary. A homer
of barley (six bushels) was worth 50 shekels (Le. 27:16). A war chariot was
valued at 600 shekels and a horse at 150 shekels (1 Ki. 10:29).
The “bekah” was worth half a shekel (Ex. 38:26), roughly 1/5th of an ounce.
The “gerah” was 1/10th of a bekah (Ex. 30:13; Le. 27:25; Nu. 3:47; 18:16; Eze.
45:12).
The “dram” (daric), a Persian gold coin (1 Ch. 29:7; Ezr. 2:69; 8:27; Ne.
7:70-72), was possibly worth about one British pound or two U.S. dollars.
Money in the N.T.
“Penny” and “pence” (denarion) (Mt. 18:28; 20:2-13; 22:19; Mk. 6:37; 14:5; Lk.
10:35; 20:24; Joh. 12:5; Re. 6:6). The value of the penny was a laborer’s pay for
one day (Mt. 20:2, 9). This is the same as the piece of money in Mt. 17:24-27.
The modern American penny, being one one-hundredth of a dollar and having
insignificant value, gives the wrong idea. The original Roman penny, the
denarius, was a silver coin equal to ten brass coins. It was the common wage for a
Roman soldier. The value of the penny helps us understand the meaning of Jesus’
parable of the unmerciful servant (Mt. 18:21-35). The king, who represented God,
had forgiven the servant a debt of 10,000 talents, which would be equal to 30
million days of labor. This servant, in turn, refused to forgive the debt of 100
pennies, or roughly 100 days’ wage. Though it was a significant debt, it was as
nothing when compared with the debt which had been forgiven the unmerciful
servant. The value of the penny also shows the value of the ointment with which
Martha anointed Jesus’ feet (Joh. 12:1-5). It was worth 300 pennies, roughly the
amount a laborer would earn in a full year.
The “talent” (Mt. 18:24; 25:15-28) (talanton) equaled roughly 200 British pounds
or 400 U.S. dollars.
The “mite” (lepton) was the smallest copper coin, worth half a farthing (Mk.
12:42; Lk. 12:59; 21:2) It’s value would be less than a U.S. penny. We see from
Mt. 10:29 that the mite, as one-half a farthing, would be the price of one
insignificant sparrow.
The “farthing (kodrantes) (Mt. 5:26) was worth two mites (Mk. 12:42) and had
the value of two sparrows (Mt. 10:29).
The “pound” (Lk. 19:13-25) was worth about 100 times the value of the penny.
The “piece of silver” (argurion) (Mt. 26:15; 27:3-9; Ac. 3:6; 19:19; 20:33; 1 Pe.
1:18) was worth about three times the value of the penny.
The “piece of money” (Istater) (Mt. 17:27) was worth about three times the value
of the penny. [Lack of money as a trial see Suffering.] [See Covet, Gold, Labor,
Lucre, Offerings, Steal, Stewardship, Tithe, Weights and Measures.]
MONEY CHANGERS. Businessmen who served as bankers in N.T. times,
exchanging currency and sometimes taking deposits and making loans—with
interest, which was contrary to the Mosaic Law. Many money changers did
business in the outer court of the Temple. The rabbis decreed that Temple taxes
and the price of sacrificial animals (De. 14:24, 25) be paid in silver didrachmas or
tetradrachmas (shekels of Tyre). Thus, worshipers were forced to change any of
the many coinages current in Palestine into “acceptable money”—at a charge
ranging from four to eight percent. Money changers often cheated their
customers, and certain priestly families shared in the proceeds, a fact established
by first-century documents as well as by Jesus’ charge that the money changers
were making God’s house “a den of robbers” (Mt. 21:13).
MORDECAI (taught of God). The hero who helped save the Jews during the
times of Queen Esther (Esther).
MORIAH (high). The land in which was situated the mount on which Abraham
was told to offer his son Isaac (Ge. 22:2). This was the same place upon which
the temple was built hundreds of years later (2 Ch. 3:1). Abraham’s sacrifice of
Isaac typified the sacrifice of the Lord Jesus Christ by God the Father for the sins
of the world. [See Isaac, Jesus Christ, Type.]
MORNINGSTAR. [See Star.]
MORROW. Morning; tomorrow (Le. 22:30; Nu. 16:5; Es. 2:14).
MORTAL, MORTALITY. The natural human condition as being subject to
death (Job 4:17; 6:12; Ro. 8:11; 1 Co. 15:53, 54). [See Death, Eternal, Eternal
Security, Immortal, Resurrection.]
MORTAR. A vessel of wood, stone, or metal in the form of an inverted bell, in

which substances are pounded or bruised with a pestle (Webster) (Nu. 11:8; Pr.
27:22). [See Pestle.]
MORTIFY. Put to death (Ro. 8:13; Col. 3:5).
MOSAIC COVENANT. [See Covenant, Law, Gospel.]
MOSES (drawer out). The man God chose to lead Israel out of Egypt and
through whom He gave the law (Exodus-Deuteronomy; Jos. 1:1-17; Ju. 1:20; 1
Sa. 12:6, 8; 1 Ki. 2:3; 8:9, 53, 56; 2 Ki. 14:6; 23:25; Ezr. 3:2; 6:18; 7:6; Ne. 1:7-8;
8:1, 14; 9:14; 10:29; 13:1; Ps. 77:20; 99:6; 103:7; 105:26; 106:16-32; Isa. 63:11,
12; Je. 15:1; Da. 9:11, 13; Mi. 6:4; Mal. 4:4; Mt. 17:3-4; Mk. 12:26; Lk. 16:29,
31; 24:27, 44; Joh. 1:17, 45; 7:19-23; Ac. 7:20-44; 13:39; 2 Co. 3:7-15; He.
2:3-16; Jude 9). [For proof that Moses wrote the first five books of the Bible, see
Inspiration.] [See also Covenant, Law.]
MOTE. Splinter (Mt. 7:3-5; Lk. 6:41, 42).
MOTHER. [See Home.]
MOTHER OF HARLOTS. The apostate religion of the last days (Re. 17:5). We
believe the Roman Catholic Church is the partial fulfillment of the prophecy in
Revelation 17 of a one-world religious Harlot. The prophecy will not be
completed until the reign of the Antichrist just prior to the coming of the Lord,
and Rome will be joined by a conglomeration of other apostate churches and
organizations, the end result, no doubt, of the present Ecumenical Movement.
Even so, every feature of this religious Harlot is found in the Roman Catholic
Church: yoked together with secular government, sitting on seven hills, having
great wealth, clothed in purple and scarlet, having a golden cup in her hand,
drunk with the blood of the saints. For a thousand years and more, Bible-
believing Christians have identified Rome with the Harlot of Revelation 17. For
example, THE WALDENSIANS, throughout their long history, identified the
pope as the antichrist. The Waldensian treatise titled the Noble Lesson, dated 1100
A.D., stated: “Antichrist, the predicted murderer of the Saints, hath already
appeared in his true character, seated monarchally in the seven-hilled city.” [See
Antichrist, Babel, Babylon, Great Tribulation, Prophecy, Separation, Tares,
Unity.]
MOTIONS. Passions (Ro. 7:5). The word translated “motions” in this verse,
patheema, is also translated “sufferings” (Ro. 8:18), “affections” (Ga. 5:24), and
“afflictions” (2 Ti. 3:11).
MOUNT. (1) Mountain (Ge. 14:6; Ex. 19:1). (2) Embankment or mound of earth
(Je. 6:6; 32:24; Eze. 4:2; 21:22).
MOUNT SINAI. [See Sinai, Moses, Law.]
MOUNTAIN. (1) A hill or mountain (Isa. 64:1, 3). (2) Gentile governments (Je.
51:25). (3) The future Messianic kingdom (Isa. 2:2-3; 11:9; 66:20). [See
Kingdom, Millennium.]
MOURN. To be sorrowful; to grieve; to lament (Ge. 23:2; Mt. 5:4). Things for
which we are to mourn: God’s judgment (Je. 4:28; Joel 1:9); oppression (Ps. 55:2;
Pr. 29:2; Isa. 38:14); personal sin (Pr. 5:11; Ro. 7:18, 24; Ja. 4:8-9); lost souls (Ps.
126:6); sin in the church (1 Co.5:2); others (Job 2:11; 1 Sa. 16:1; Mt. 23:37-39);
loss of loved ones (Ge. 23:2; 1 Th. 4:13-18); God’s chastening (Ps. 30:5). [See
Suffering, Tribulation.]
MOVE. (1) To carry, convey or draw from one place to another; to cause to
change place or posture in any manner or by any means (Webster) (2 Sa. 7:10; 1
Ki. 23:18). (2) Motion; action; life (Ge. 7:21; Le. 11:10). (3) To compel; to
motivate; to stir up (De. 32:21; Jud. 13:25; Mk. 1:41; 15:11). (4) Shaken; fallen;
destroyed; cast down (Ps. 55:22; 62:2; 1 Th. 3:3). (5) Carried along; controlled (2
Pe. 1:21).
MUFFLER. A wrapper or covering for the neck and lower part of the face, as the
kerchief was for the head (Isa. 3:19).
MUNITION. Stronghold; fortress (Isa. 29:7; 33:16).
MURDER. [See Kill.]
MURMUR. To grumble; to complain; to utter complaints in a low, half
articulated voice; to utter sullen discontent (Webster) (Ex. 5:22; 15:24; 16:2-12;
17:3; Nu. 14:2, 27, 29, 36; 16:11, 41; 17:5, 10; De. 1:27; Jos. 9:18; Ps. 106:25;
Lk. 5:30; 15:2; 19:7; Joh. 6:41, 43, 61; 7:12, 32; Ac. 6:1; 1 Co. 10:10; Ph. 2:14;
Ja. 5:9; Jude 16). [See Gossip.]
MURRAIN. An infectious and fatal disease among cattle (Webster) (Ex. 9:3).
MUSE. To meditate (Ps. 143:5).
MUSIC, MUSICK. The Origin of Music: (1) Satan is mentioned in connection
with musical instruments before his fall (Eze. 28:12-14). The mention of “thy
tabrets and of thy pipes” in Eze. 28:13 is a possible reference to the fact that
Satan, as the “anointed cherub” (Eze. 28:14), had the ability to produce music for
the glory of God prior to his fall. The head cherub was perhaps heaven’s chief
choir leader. (2) The angels sang together at the creation (Job 38:7). (3) Cain’s
offspring made musical instruments The first mention of music among men is in
Ge. 4:21. Cain’s great-grandson Jubal “was the father of all such as handle the
harp and organ.” Thus men have made music from the earliest days after creation.
God put music in the heart of man, but sin has often corrupted it. (4) David made
many musical instruments and established the music worship program in Israel (1
Ch. 23:5; 2 Ch. 7:6; 29:26; Am. 6:5). Seven Principles of Spiritual Music: (1) It
must be understandable (1 Co. 14:15). (2) It must be under the control of the Holy
Spirit (Ep. 5:18,19). (3) It must be “to the Lord” (Ep. 5:19). (4) It must be
thankful (Ep. 5:20). (5) It must be in the name of Jesus Christ (Ep. 5:20). (6) It
must be based on the Word of Christ (Col. 3:16). (7) It must be sung with grace in
the heart to the Lord (Col. 3:16). Music Symbols Used in the Old Testament: The
following study was taken primarily from Naves Topical Bible: Alamoth. Literally
virgins. A musical term which appears in 1 Ch. 15:20 and in the title of Ps. 46. It
seems to indicate the rendering of the song by female voices, possible soprano.
Al-Taschith. It appears in the titles of Ps. 57, 58, 59, 75, and seems to have been
used to indicate the kind of ode, or the kind of melody in which the ode should be
sung. Higgaion. In Ps. 92:3, according to Gesenius, it signifies the murmuring
tone of a harp, and hence that the music should be rendered in a plaintive manner.
In Ps. 9:16, combined with ‘Selah,’ it may have been intended to indicate a pause
in the vocal music while the instruments rendered an interlude. In Ps. 19:14,
Mendelssohn translates it ‘meditation, thought.’ Hence that the music was to be
rendered in a mode to promote devout meditation. Mahalath, Leannoth. These
terms are found in the titles of Ps. 53 and 88. ... They may indicate the
instruments to be played or the melody to be sung. Maschil. This musical sign
occurs in the titles of Psalms 32, 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, 142.
The meaning is obscure, but its signification where it occurs elsewhere than in the
titles of Psalms is equivalent to the English word ‘instruments,’ or to become wise
by instruction; hence Ps. 47:7, ‘Sing ye praises with understanding.’ Michtam. A
musical term in the titles of Ps. 16, 56, 57, 58-60. Luther interprets as ‘golden,’
that is, precious. Ewald interprets it as signifying a plaintive manner. Muth-
Labben, in the title of Ps. 9. Authorities, ancient and modern, differ as to the
probable signification. Gesenius and De Wette interpret it, ‘with the voice of
virgins, by boys.’ Others derive the word from a different Hebrew root, and
interpret it as indicating that the Psalm was a funeral ode. Neginah and Neginoth
appear in the titles of Ps. 4, 54, 55, 61, 67, and Hab. 3:19. Its use seems to have
been to indicate that the song should be accompanied by stringed instruments.
Nehiloth, in the title of Ps. 5, seems to indicate, according to Gesenius, that when
this Psalm was sung it was to be accompanied by wind instruments. Selah. This
term appears frequently in the Psalms. Possibly it signified a pause in the vocal
music while an instrumental interlude or finale was rendered. Sheminith, in the
titles of Psalms 6 and 12, translated ‘eighth,’ probably indicates the measure,
movement, or pitch. Shiggaion, in the title of Ps. 7, and its plural, Shigionoth, in
the title of Hab. 3, are supposed to have been musical terms to guide in rendering
the song. At the close of the chapter the author refers the ode ‘to the chief
musician, on my stringed instruments.’ The term may suggest the movement in
interpreting the music set to it. Shoshannim and Shushan-Eduth, in the titles of Ps.
45, 60, 69, 80, seem to indicate the manner in which these Psalms were to be
rendered. Kimchi, Tremellius, and Eichhorn render it ‘hexachorda,’ that is, that in
singing these Psalms instruments of six strings were to accompany. “Gesenius
refers it to the form of the instruments as resembling lilies. Furst, as the name of
one of the musical choirs” (Concise). [See Cornet, Cymbals, Dancing, Harp,
Hymn, Laughter, Organ, Pipe, Psaltery, Rejoice, Sackbut, Timbrel, Trumpet.]
MUTH-LABBEN (death, on the death of the son). Ps. 9: Title. [See Music.]
MUTTER. To utter with imperfect articulations, or with a low murmuring voice;
to grumble; to murmur; to make obscure utterance (Webster) (Isa. 8:19). The
Hebrew word (hagah) is also elsewhere translated “mourn” (Isa. 16:7; 38:14;
59:11), “roaring” (Isa. 31:4), “utter” (Job 27:4), “speak” (Ps. 35:26; 115:7), and
“imagine” (Ps. 38:12). The wizards are said to “peep and mutter,” referring to the
various odd utterances they made in their incantations and séances. The familiar
spirits were those who professed to be able to communicate with the dead,
whereas the wizards were the magicians and soothsayers who sought to prophesy
the future and control events in this world through magic. The mutterings of those
with familiar spirits is referred to in Isa. 29:4. [See Peep, Witchcraft.]
MUZZLE. To bind the mouth; to fasten the mouth to prevent biting or eating
(De. 25:4).
MYRRH. A fragrant, valuable gum resin which ranked among the chief spices
and fragrances (Song 4:13-14). It was used as a perfume in romance (Pr. 7:17;
Song 3:6; 5:5, 13). It was used in the holy anointing oil (Ex. 30:23), in the
beautification of queens (Es. 2:12), and in Christ’s burial (Joh. 19:39). Myrrh was
one of the gifts offered to the infant Christ by the wise men (Mt. 2:11). Myrrh is
used in the description of Christ’s heavenly glory (Ps. 45:8). Mingled with wine,
it was offered to Christ as a stupefying drink (Mk. 15:23). [See Crucify, Gall.]
MYRTLE. The myrtle tree is mentioned six times in the Bible. It was used to
make booths for the Feast of Tabernacles (Ne. 8:15). The myrtle is associated
with Bible prophecy. Angels are standing among myrtle trees in Zechariah’s
vision of the coming of the kingdom (Zec. 1:8-11), and the myrtle will grow in
the desert in Christ’s kingdom (Isa. 41:19; 55:13). Queen Esther’s Hebrew name
Hadassah means myrtle. The myrtle of the Bible is Myrtus communis. It was
once common across Israel and Lebanon. Today the wild plants are mostly
limited to Upper Galilee and Golan. The myrtle ranges in size from a large
evergreen shrub to a tree 24 feet high with a spread of 20 feet, though more
commonly it reaches 10-12 feet. “The leaves are small, shiny, slightly-scented
and leathery. The white or pinkish flowers are scented, and are followed by blue-
black berries, which can produce a perfume.” The Myrtus communis is not the
same as the popular crape myrtle (Lagerstroemia indica) which bears large
flowers throughout summer. The roots and bark of the myrtle are used in tanning
Russian and Turkish leather and give this leather a distinct fragrance. The hard
wood of the myrtle is used by craftsmen in the American northwest to make
furniture and other items. The wood varies in color and texture depending on the
soil and growth conditions, which is an apt description of the child of God. The
last four trees in our study grow in the Negev desert, though they are not limited
to the desert. Negev is the Hebrew word translated “south” in the King James
Bible.
MYSTERY. Truths that God hid in O.T. times, but which He has revealed in the
N.T. “Mystery” particularly refers to church truth regarding Gentiles and Jews
being brought into one spiritual body through Christ (Mt. 13:11; 1 Co. 2:7-12;
Ro. 11:25; 16:25-26; Ep. 3:1-12; 6:19; Col. 1:25-27; 2:2; 4:3). The curtain in the
temple shows the meaning. The curtain covered the presence of God, but now it is
torn apart and the formerly hidden things are revealed. Some of the mysteries
revealed in the N.T. (1) The mystery of the kingdom of heaven (Mt. 13:3-50; Mk.
4:1-25; Lk. 8:4-15). This describes “the result of the presence of the Gospel in the
world during the present age, that is, the time of seed-sowing which began with
our Lord’s personal ministry and will end with ‘the harvest.’ The result is the
mingled tares and wheat, good fish and bad, in the sphere of Christian profession.
It is Christendom” (Scofield). (2) The mystery of the Rapture (1 Co. 15:51, 42; 1
Th. 4:16). The mystery revealed here is that those believers living at the time of
Christ’s appearance will be glorified and caught up without seeing death. “The
O.T. prophets saw the return of Christ to the earth with His saints in power and
glory, but not His coming to the air for the saints.” (3) The mystery of the church
as the body of christ, composed of saved Jews and Gentiles of this age (Ro.
16:25; Ep. 3:1-11; 6:19; Co. 4:3). “The O.T. does not mention anything about the
founding of the N.T. Church by Christ, the component members of N.T. churches
(Ep. 3:3-9), or the special relationship Christ has with His churches (Ep. 5:23-32;
Re. 1:12, 13, 20).” (4) The mystery of the indwelling Christ (Ga. 2:20; Col.
1:26-27). (5) The mystery of the incarnate Christ, of God manifest in the flesh
(Col. 2:2, 9; 1 Co. 2:7; 1 Ti. 3:16). (6) The mystery of Israel’s temporary
blindness, that Israel would be blinded and set apart while God called out a
people for His name from among the nations (Ro. 11:25). (7) The mystery of
Babylon (Re. 17:5,7). “The Babylonian system is seen throughout the O.T.
narrative, but this final form of a one-world religion as a tool of the Antichrist
(Re. 17:7) is N.T. truth.” (8) The mystery of iniquity (2 Th. 2:7). This is the
revelation of the devil’s program to bring in the antichrist; it is the revelation of
the increase of apostasy throughout the church age. (9) The mystery of God (Re.
10:7). This mystery is in reality the long time span of this present age of man.
“The mystery of God is the long delay of our Lord in taking the kingdom unto
Himself and in establishing righteousness in the earth. The mystery of God is
seen in these thousands of years ... God has allowed Satan to wrap his vicious
slimy, filthy, cruel tentacles around this earth” (H.L. Willmington, The King Is
Coming). (10) The mystery of consummation (Ep. 1:9,10). This may be described
as the mystery of eternity. (Some of the previous study is taken from one prepared
by Robert Sargent.) [See Antichrist, Apostasy, Church, False Teaching, Heresy,
Parable, Prophecy, Rapture, Tares, Tongues.]
MYSTERY BABYLON. The apostate religion of the last days (Re. 17:5). [See
Babel, Babylon, Mother of Harlots, Separation, Unity.]
MYSTERY OF INIQUITY. [See Mystery.]
-N-
NAAMAN (pleasantness). Commander of the Syrian army. Naaman was healed
of leprosy (2 Ki. 5:1-27). Naaman’s cleansing is symbolic of healing from sin.
Leprosy is like sin in that it separates (Isa. 59:2), maims, and kills (Ro. 6:23).
Naaman’s philosophy. 2 Ki. 5:11 says, “I thought...” Like all sinners, Naaman had
many wrong ideas about God and salvation. (1) He thought God would honor his
self-esteem (2 Ki. 5:11). (2) He thought God would give him a mysterious
experience (2 Ki. 5:11). (3) He thought God would accept his own way (2 Ki.
5:12). Man must come God’s way; there is only one way of salvation, the narrow
way, the way of faith in Jesus Christ (Mt. 7:13-14; Joh. 14:6; Ac. 4:12; 1 Ti. 2:5).
Naaman’s healing. (1) It was according to God’s Word. (2) It called for cleansing.
Man needs more than reformation and self-esteem; the sin problem must be dealt
with. (3) It required faith (2 Ki. 5:10). (4) It was sufficient; it resulted in perfect
cleansing (2 Ki. 5:14). [See Gospel, Leprosy, Type.]
NADAB (liberally, spontaneous). The son of Aaron who was killed by God
because he ignored God’s instructions about worship (Le. 10:1-7). Nadab is a
warning to all who ignore God’s Word and who try to approach God in man-made
ways. [See Strange Fire.]
NAKEDNESS. Man was naked before the Fall (Ge. 2:25), but after the man and
woman sinned their conscience was defiled and God made coats and clothed them
(Ge. 3:7, 10, 11, 21). Ever since, God has instructed man to clothe himself
because of the sinfulness of his thoughts (Mt. 5:28; 15:19). Nakedness is

connected with immorality (Ge. 9:22-23; Ex. 32:5, 6, 25; Le. 18:6-19; 20:11-21;
Hab. 2:15). Nakedness is shameful (Isa. 47:3; Eze. 23:18; Re. 3:18). [See
Adultery, Concupiscence, Fall, Fornication, Lascivious, Lust, Modesty.]
NAOMI (pleasant). Ruth’s mother-in-law (Ru. 1-4). She changed her name to
Mara, meaning “bitter.” [See Boaz, Ruth.]
NAPHTALI (my wrestling). Son of Jacob (Ge. 46:24; 49:21). Naphtali’s children
became the tribe of Israel bearing his name (Nu. 1:43; 26:50; Jos. 19:32-39; Ju.
1:33; 4:6, 10; 5:18; 6:35; 7:23; 2 Ki. 15:29; Isa. 9:1; Eze. 48:3-4).
NAPKIN. Cloth (Lk. 19:20; Joh. 11:44; 20:7).
NATIONS. A word referring to all non-Jewish people (Mt. 24:14; 25:32; 28:19).
[See Gentile, Heathen, Idolatry, Pagan, Uncircumcision.]
NATURAL. Pertaining to or consonant to nature; according to the stated course
of things; discoverable by reason; producing or coming in the ordinary course of
things; native (Webster) (De. 34:7; Ro. 1:26-31; 11:21; 1 Co. 15:44; 2 Ti. 3:3; Ja.
1:23; 2 Pe. 2:12).
NATURAL MAN. This expression in 1 Co. 2:14 refers to the unsaved man. In
his natural, fallen condition man cannot understand the things of God because he
does not have the Holy Spirit to give him understanding. When a man receives
Jesus Christ and is born again, he receives the Spirit of God (Ep. 1:12, 13), Who
guides into the truth (Joh. 16:13; 1 Joh. 2:27). The Greek word translated
‘sensual’ in Ja. 3:15 and Jude 19 is the same word translated ‘natural’ in 1 Co.
2:14. [See Carnal, Flesh, Holy Spirit, Old Man, Sin.]
NATURE. (1) That which is natural to man (Ro. 1:26; 2:14; 1 Co. 11:14). (2)
Man’s natural being: physical, moral, and spiritual (Ep. 2:3; Ga. 2:15; He. 2:16).
(3) The being of God (2 Pe. 1:4). [See God, Heart, Jesus Christ, Sin.]
NAUGHT. Nothing; of little value; worthless (Pr. 20:14).
NAUGHTY. (1) Evil; wicked (1 Sa. 17:28; Pr. 6:12; 11:6; 17:4; Ja. 1:21). (2)
Worthless (Je. 24:2).
NAZARENE (A native of Nazareth). A name for Jesus, from the fact that His
childhood home was in Nazareth (Mt. 2:23; 26:71; Mk. 14:67; Ac. 2:22; 3:6;
10:38; 22:8). Some have confused Nazarene for Nazarite, but Christ was not a
Nazarite. [See Hair, Nazarite.]
NAZARETH (separated). Jesus spent His childhood in this town (Mt. 2:23; 4:13;
21:11; 26:71; Ac. 2:22; 3:6; 4:10; 6:14; 10:38; 22:8; 26:9). [See Nazarene.]
NAZARITE, NAZIRITE (separated). One who made a special vow of
dedication to God (Nu. 6:2-21; Ju. 13:5, 7; 16:17; Lk. 1:15). The characteristics
of the Nazarite vow: (1) It was voluntary. (2) Any true Israelite could make the
vow (Nu. 6:2). (3) It was a vow both men and women could make (Nu. 6:2). (4) It
was a vow of total consecration and separation (Nu. 6:2, 5-8). (5) It was a vow of
reproach. This is symbolized by the fact that the man was not to cut his hair
(compare Nu. 6:5; 1 Co. 11:14). (6) It involved extreme caution (Nu. 6:9). (7)
God was to be above all other relationships (Nu. 6:7). Though the Nazarite was
ordinarily a vow voluntarily taken, there were examples of men ordained of God
to be Nazarites (Am. 2:11): Samson (Ju. 13:5); Samuel (1 Sa. 1:11); John the
Baptist (Lk. 1:15). [See Hair, Nazarene, Sanctification.]
NEBO (high). (1) A Babylonian god (Isa. 46:1). [See Idolatry.] (2) A mountain in
Moab (Nu. 32:3). Pisgah was the top point on the mountain of Nebo (De. 34:1).
NEBUCHADNEZZAR (Nebo protect the crown). The ruler of Babylon who
destroyed Jerusalem and carried the Jews away captive (2 Ki. 24-25; 2 Ch. 36; Je.
27:6, 8, 20; 28:3-14; 29:1-3; 34:1). The book of Daniel gives us
Nebuchadnezzar’s testimony of repentance (Da. 1-5). Also spelled
“Nebuchadrezzar” (Je. 21:2).
NECROMANCER. From a Greek word meaning to divine with the dead; one
who tries to communicate with the dead, which is forbidden by God (De.
18:10-11). [See Death, Devils, Satan, Witchcraft.]
NEEDLE. Christ used the expression about the camel going through the eye of a
needle to illustrate the impossibility of a rich man being saved apart from the
power of God (Mt. 19:24-26). The covetousness of the fallen human heart is so
great and the enticements of riches so powerful, that it would appear an
impossibility for a rich man to give up his love of wealth and his pride of life and
his confidence in the flesh to repent and trust Jesus Christ as Lord and Savior. The
Bible says, “The rich man’s wealth is his strong city, and as an high wall in his
own conceit” (Pr. 18:11). Apart from God’s miracle-working power, it would
indeed be an impossibility for a rich man to be saved. The new birth is always a
miracle (Joh. 3:7, 8). The eye of the needle was a proverbial saying that
described something so difficult as to appear impossible. The Indians have a
similar saying, “It is like the elephant trying to get through the spout of a kettle.”
NEEDS. Of necessity. The phrases “must needs” (Ge. 17:13), “will needs” (Ge.
19:9), and “wouldest needs” (Ge. 31:30) all mean basically the same thing: of
necessity.
NEESING. From an unused root meaning to sneeze (Strong) (Job 41:18).
NEGINAH, NEGINOTH. [See Music.]
NEHEMIAH (consolation of the Lord). Ne. 1:1.
NEHILOTH (perforated). To be sung with the accompaniment of the flute and
similar wind instruments (Ps. 5: Title). [See Music.]
NEHUSHTAN. [See Idolatry.]
NEIGHING. To whinny, like a horse (Je. 5:8; 8:16). God compared apostate
Israel’s adulterous yearnings to a male horse neighing after the female (Je. 5:8;
13:27).
NEPHEW. Offspring; descendant. The term “nephew” in the King James Bible
is used differently than it is today. It refers to a grandchild rather than to the son
of a brother or sister (Jud. 12:14; Job 18:19; Isa. 14:22; 1 Ti. 5:4).
NERGAL (2 Ki. 17:30). [See Idolatry.]
NETHER. lower (Jos. 16:3; 1 Ki. 6:6). The nether millstone was the largest and
heaviest of the two stones used to grind grain (De. 24:6). [See Millstone.]
NETHERMOST. Lowest (1 Ki. 6:6).
NETHINIMS. A class of persons employed as servants or assistants to the
Levites; probably the Gibeonites and others reduced to servitude (Young) (1 Ch.
9:2; Ezr. 2:43, 58, 70; 7:7, 24; 8:17, 20; Ne. 3:26, 31; 7:46, 60, 73; 10:28; 11:3,
21). [See Levites.]
NETTLE. A wild, noxious, thorny weed (Pr. 24:31; Isa. 34:13; Zep. 2:9).
NEVER A. Not a (2 Ch. 21:17; Jud. 14:3; Mt. 27:14).
NEVER SO. (1) So very; exceedingly (Ge. 34:12; Job 9:30; Ps. 58:5). (2) Not
(Mt. 9:33).
NEW BIRTH. [See Believe, Born Again, Gospel, Repentance.]
NEW COVENANT. [See Covenant.]
NEW HEAVEN. The Bible says there will be a new heaven and a new earth
following the final judgment of the unsaved (Re. 21:1). [See Heaven, Prophecy.]
NEW JERUSALEM. The eternal city of the redeemed (Re. 21-22). [See
Heaven.]
NEW MAN. (1) The sinless spiritual nature God gives the Christian (Ep. 4:24;
Col. 3:10). (2) The body of Christ, the church (Ep. 2:15).
NEW TESTAMENT. The second of the two major sections of the Bible. The
N.T. begins with the book of Matthew and contains 27 books. It describes the
birth of Jesus Christ, His life, death, resurrection, and ascension to heaven. It also
contains the teachings Christ has given His Apostles for the churches, as well as
prophecies of the end of this age. Testament means covenant or agreement. The
N.T. tells of God’s covenant of eternal salvation through Jesus Christ with those
who believe (He. 9:15; Mt. 26:26-28). [See Bible, Covenant, Gospel.]
NIBHAZ (2 Ki. 17:31). [See Idolatry.]
NICODEMUS (conqueror of the people, victorious). A leading Pharisee who
came to Jesus by night (Joh. 3) and later believed on Christ (Joh. 7:25-44). He
helped in the burial of Jesus (Joh. 19:38-42). Though Nicodemus was a pious and
sincere religious leader, Jesus told him, “Verily, verily, I say unto thee, Except a
man be born again, he cannot see the kingdom of God” (Joh. 3:3). [See Born
Again.]
NICOLAITAN (conquer the people). It was a false doctrine in the early churches
(Re. 2:6, 15). The word Nicolaitan is from nikao, to conquer; and laos, people.
The meaning refers to the false priestly system of church government that
gradually arose in the centuries after the apostles during the formation of the
Roman Catholic Church. Leaders with exalted titles (e.g., archbishop, pope)
exalted themselves over the churches. [See Diotrephes, Korah, Priest, Tares.]
NIMROD (valiant one). The leader of the first idolatrous kingdom (Ge. 10:8-10).
He was probably the leader of the Tower of Babel project described in Genesis
11. [See Babylon.]
NINEVE. Same as Nineveh (Lk. 11:32). [See Nineveh.]
NINEVEH. Nineveh, the capital of Assyria, was situated on the eastern bank of
the river Tigris, opposite the present Mosul, about 280 miles north of Babylon,
and 400 N.E. of Damascus. It was very ancient, having been founded by Asshur,
an associate of Nimrod, in the days of the Tower of Babel (Ge. 10:11). In the
latter time of Israel’s kingdom, Nineveh was a great city. “Strabo says that it was
much larger than Babylon, the circuit of which he estimates at 385 furlongs; and,
according to Diodorus Siculus, it extended about 20 miles long, 12 broad, and 60
in compass. This agrees with the account given in Jonah of its being “an
exceeding great city of three days’ journey.” It was surrounded by large walls 100
feet high, so broad that three chariots could drive abreast on them, and defended
by 1500 towers 200 feet in height (Treasury) (Ge. 10:11, 12; 2 Ki. 19:36; Isa.
37:37; Jon. 1:2; 3:2-7; Nahum; Zep. 2-3; Mt. 12:41).
NINTH HOUR. About 3 pm (Mt. 20:5; 27:45, 46). “The Jews divided the time
between sunrise and sunset into twelve hours, so that the first hour would be
about six o'clock, the third about nine, the sixth noon, the ninth about three, and
the twelfth about six” (The Fourfold Gospel).
NISAN (flight). The first month of the Hebrew calendar, also called Abib (“green
ears of corn”) (Es. 3:7), corresponding to parts of March and April. The time of
the latter rain (Potts). [See Calendar.]
NISROCH (2 Ki. 19:37). [See Idolatry.]
NITRE. Alkali (Pr. 25:20). To put vinegar upon alkali produces a caustic
reaction, just as when someone unwisely sings songs to one who is not yet awake.
Alkali is also used in the making of soap (Je. 2:22).
NO (habitation). Ancient Thebes, the capital of upper Egypt (Je. 46:25; Eze.
30:14-16; Na. 3:8).
NO NOT. Not even (Ga. 2:5).
NOAH, NOE (rest). The man who, with his family, was saved from the great
flood (Ge. 6-9; He. 11:7; 1 Pe. 3:20; 2 Pe. 2:5). WHAT MADE NOAH
DIFFERENT FROM THOSE WHO PERISHED IN THE FLOOD? (1) Noah was
saved by faith (Ge. 6:8-9). This was the chief difference; Noah had the same
sinful nature, but he responded to God’s grace. The Bible says, “Noah found
grace in the eyes of the Lord” (Ge. 6:8). (2) Noah lived by faith. The Bible says,
“By faith, Noah, being warned of God of things not seen as yet, moved with
fear...” (He. 11:7). In spite of what his eyes told him (he apparently had never
seen rain—Ge. 2:5, 6); in spite of the long time he had to wait; in spite of his
loneliness and rejection by men, Noah believed God. (3) Noah was a preacher (2
Pe. 2:5). His preaching was (a) persistent (120 years!), (b) exalted righteousness,
(c) was illustrated (by the Ark), (d) was dogmatic and convinced (the exact
message God gave him), (e) was both an ultimatum and an offer. (4) Noah won
his family (Ge. 7:1, 7). (5) Noah was a man of worship and thanksgiving (Ge.
7:20). [See Ark, Canaan, Covenant, Flood, Ham, Japheth, Shem.]
NOISOME. Mischief; calamity; evil; hurtful; noxious; injurious (Ps. 91:3; Eze.
14:15, 21; Re. 16:2).
NONE EFFECT. No effect (Nu. 30:8; Mt. 15:6; Mk. 7:13; Ga. 3:17).
NOTHING. (1) Not anything (Ge. 11:6). (2) In no respect; in no way (1 Ki.
10:21; 1 Ti. 4:4; Ja. 1:6).
NOUGHT, SET AT. To consider of no value; to despise (Pr. 1:25; Mk. 9:12).
NOURISHER. One who nourishes, nurses, or rears (Ru. 4:15).
NOVICE (newly planted). A recent convert; unskilled; immature (1 Ti. 3:6). [See
Deacon, Pastor.]
NOW A DAYS. These days (1 Sa. 25:10).
NUMBERS. (1) The fourth book of the Bible; part of the Pentateuch written by
Moses. [See Inspiration, Law, Moses.] (2) The numbers mentioned in the Bible,
such as one and seven.
NURTURE. Training; discipline (Ep. 6:4). The Greek word translated “nurture”
in Ep. 6:4 is also translated “chastening” (He. 12:5, 7, 11), “chastisement” (He.
12:8), and “instruction” (2 Ti. 3:16). [See Chasten, Child Training.]
-O-
OAK. The oak is mentioned 22 times in the King James Bible. Sometimes it is
the Hebrew elah, which is the terebinth, as we will see. The oak as we know it
today is the Hebrew allon. The Latin name for the oak genus is Quercus. Several
types of oak grow naturally in Israel. The Quercus calliprinos, the Palestinian
oak, is one of the most common trees in the eastern Mediterranean. It ranges in
size from a large shrub to a large tree from 15 to 54 feet tall, with a spread of 25
feet. The Quercus coccifera, the Kermes oak, is a subspecies of the Quercus
calliprinos. It is very similar, though it is smaller in size, usually 6 to 30 feet, and
the acorns are smaller. The Kermes oak gets its name from an insect (Cermes
vermillio) that feeds on the oak and that was used to make bright red dye. The
word “crimson” is from kermes, and “vermillion” is from vermillio. Scarlet,
crimson, and vermillion were popular with the wealthy and powerful in biblical
times (1 Sa. 1:24; Jer. 4:30; 22:12). The oak bears its seed in an acorn (oaknut),
which is rich in nutrients and provides food for forest creatures, from birds and
mice to pigs and bears. It has a bitter ingredient called tannin that is toxic to some
creatures. They bury the acorns in the ground and don’t eat them until water has
leeched away the tannin. Tannin is used for tanning leather, which is mentioned in
Acts 10:6. Peter lodged with Simon the tanner in Joppa, where he had the vision
of the net full of unclean animals. Deborah, Rebekah’s nurse, was buried under an
allon (Ge. 35:8). Israel worshipped idols under allons (Hos. 4:13). (In this verse
the allon and elah are both used, proving that they are different types of trees.)
The region of Bashan east of the Sea of Galilee was famous for its oaks and cattle
(Isa. 2:13). The oars for Phoenician war galleys were made of the oaks of Bashan
(Eze. 27:6). The oak of Bashan and the cedar of Lebanon are used as symbols of
man’s pride, which will be humbled in the day of the Lord (Isa. 2:13). The larger
species of the oak are long living and grow to a great size. There are specimens in
Israel today that are 50 feet high with trunks 20 feet in diameter. They don’t bear
acorns until they are about 20 years old and can live 200-400 years. Oak wood is
hard, pliable, and durable. It is prized for furniture and many other things, and in
former times it was widely used in ship building. Most oaks are deciduous, which
means they lose their leaves and renew them in the spring. This is described in
Isaiah 6:12-13 and is used to illustrate how that Israel will survive God’s
judgment, “And the LORD have removed men far away, and there be a great
forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return
… as an oak, whose substance is in them, when they cast their leaves: so the holy
seed shall be the substance thereof.”
OATH. Vow; confirmation (Ge. 24:8; Mt. 14:7; Lk. 1:73; He. 6:16, 17).
OBADIAH (servant of God). The name of 13 different men in the Bible. The
most well-known of these is the prophet who wrote the book of Obadiah (Ob.
1:1).
OBEISANCE. To bow down; to honor. It is used in the sense of honoring a
superior, a king or the head of a family (Ge. 37:7, 9; 43:28; Ex. 18:7; 2 Sa. 1:2;
14:4; 15:5; 1 Ki. 1:16; 2 Ch. 24:17).
OBLATION. An offering (Le. 2:4,5).
OBSERVE. (1) Keep; obey ( De. 5:32; 6:3; 8:1; Mt. 28:20). (2) Watch; consider
(De. 24:8; Pr. 23:26; Ec. 11:4; Mk. 6:20). (3) Follow; practice (Jon. 2:8; Ga.
4:10).
OBSERVER OF TIMES. One who follows astrology, which God forbids (De.
18:10-14). [See Astrology, Devils, Satan, Witchcraft.]
OCCULT. Witchcraft; satanism; black magic [See Devils, Satan, Witchcraft.]
OCCUPY. Lay hold of; employ; trade with (Ex. 38:24; Eze. 27:9; Lk. 19:13).
OCCURRENT. Occurrence; happening (1 Ki. 5:4).
ODIOUS. Hateful; deserving hatred; offensive to the senses (1 Ch. 19:6; Pr.
30:23).
OFFENCE. (1) A cause of stumbling (Isa. 8:14; Ac. 24:16; 1 Co. 10:32; Ph.
1:10). (2) Sin; fault (Ho. 5:15; Ro. 4:25; 5:15, 16, 17, 18, 20; 2 Co. 11:7). The
Greek word translated offence in Romans chapters four and five, paraptoma, is
also translated “trespasses” (Mt. 6:14; Col. 2:13), “fall” (Ro. 11:11), “fault” (Ga.
6:1) and “sins” (Ep. 1:7; 2:1, 5).
OFFERINGS. Leviticus 1-7 describes the O.T. offerings under the Mosaic Law.
All of these typify Jesus Christ and N.T. truth (Ro. 15:4). The Meaning of the
Offerings: The burnt offering depicts Christ’s complete devotion to God and
God’s acceptance of Him. The burnt offering is burnt wholly on the altar (Le.
1:9). It signifies Christ offering “himself without spot to God” (He. 9:14). It
signifies Christ as God’s (1 Co. 3:23). The meal offering depicts Christ in His
human sinless perfection tested by suffering. It signifies Christ as “in all points
tempted like as we are, yet without sin” (He. 4:15). The peace offering depicts
Christ reconciling man with God through the offering of Himself. It signifies
Christ as “having made peace through the blood of his cross” (Co. 1:20). And it
signifies the believer enjoying peace with God through Christ (Ro. 5:1). The sin
offering depicts Christ as our sin-bearer. It signifies Christ as “the lamb of God,
which taketh away the sin of the world” (John 1:29), as the One who bore “the
iniquity of us all” (Isa. 53:6). The trespass offering depicts Christ as the one who
“is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness” (1 Joh. 1:9). Typology of the Animals. The ox depicts Christ as
the strong, faithful servant of God (Ph. 2:5-8). The sheep or lamb depicts Christ’s
surrender to suffer on the Cross (Isa. 53:7; Ac. 8:32-35). The goat depicts Christ
taking the sinner’s place in judgment (Mt. 25:33; 2 Co. 5:21; Ga. 3:13; Lk. 23:33;
1 Pe. 2:24). The dove or pigeon depicts Christ as the poor man’s Savior, the One
willing to lay aside His riches and to become poor that He might make us rich (2
Co. 8:9; Lk. 2:24). Typology of the Details. The hand on the animal’s head
symbolizes identification with the sacrifice and acceptance of the sacrifice in
one’s place; personal faith; confession of sin; recognition that God has provided a
way of forgiveness. The killing and shedding of blood depicts the means of
salvation through the bloody death of Christ (Ro. 5:9-10). Note that both blood
and death are required. The fine flour depicts the perfect righteousness of Christ.
The anointing with oil symbolizes the Holy Spirit (2 Co. 1:21; 1 Joh. 2:20, 27).
The frankincense depicts that which is exclusively set apart to God (Le. 2:16;
24:7; Ex. 30:34). The leaven symbolizes evil (1 Co. 5:6-8). The honey symbolizes
natural sweetness and goodness. The salt depicts self-judgment and caution (Mk.
9:49, 50; 1 Co. 11:31; Col. 4:5, 6). It also depicts God’s covenant (Le. 2:13; Nu.
18:19), and the power of God’s truth which stops the leaven of error and evil. The
sprinkling of the blood seven times indicates completeness and perfection, as in
the seven days of creation and the seven seals of Revelation. [See Frankincense,
Gospel, Grace, High Priest, Jesus Christ, Meal Offering, Money, Peace Offering,
Sin, Sin Offering, Tabernacle, Tithe.]
OFFSCOURING. Filth; refuse; dung; sweepings (La. 3:45; 1 Co. 4:13).
OIL. Oil is used in the Bible in several ways: (1) To anoint the sick (Mk. 6:13; Ja.
5:14). In this way oil is symbolic of God’s healing touch, of the healing power of
the Holy Spirit. (2) To anoint priests, prophets, and kings (Ex. 30:25, 30; 1 Sa.
15:1; 1 Ki. 19:16). In this way the oil is symbolic of the Holy Spirit anointing a
person for God’s service (Ac. 10:38; 2 Co. 1:21; He. 1:9). (3) Fuel for the lamps
in the Tabernacle (Ex. 27:30). This typifies the revelation of Jesus Christ and the
illumination of the Holy Spirit to grant men understanding in the things of God
(Joh. 1:9; 14:16, 17, 26; 15:26, 27; 16:7-15). (4) Oil on the offerings (Le. 2:1-2,
4-5, 79), typical of the anointing by the Holy Spirit of the Lord Jesus Christ (Mt.
3:16) and of believers (Joh. 2:20, 27). [See Bible, Holy Spirit, Illumination, Light,
Olive, Tabernacle.]
OIL OLIVE. (Ex. 30:24; De. 8:8; 2 Ki. 18:32). [See Olive.]
OINTMENT. Perfume; unguent; any soft, unctuous substance or compound,

used for smearing, particularly the body or a diseased part (Webster) (Ex. 30:5;
Ps. 133:2; Ec. 10:1; Mt. 26:7; Mk. 14:3; Lk. 7:37; Joh. 11:2).
OLD MAN. The fallen, sinful nature of man (Ep. 4:22; Col. 3:9). [See Carnal,
Flesh, Natural Man, Sin.]
OLIVE. The olive, which is mentioned over 50 times in the Bible, was a major
part of Israel’s agriculture in ancient times. It provided food, oil, wood, fuel,
medicine, soap, and other products. It was in the Mount of Olives that Jesus
prayed before His arrest (John 8:1). This mount is still covered with olive trees
today. Producing olive oil in ancient times was a two-step process. The olives had
to be picked at the right time, so that they were neither too green nor too ripe.
They were a reddish color rather than green or black. To produce oil, the olives
were first crushed on a press to release the oil from the seeds or pits. The oil is in
the seed. The crushing stone could be turned by human power or by animal
power. This reminds us that Christ was crushed for our sins. Gethsemane, where
He prayed the night of His arrest, means “oil press.” There He sweat great drops
of blood and suffered alone in preparation for the cross. The crushing of the
olives produced a paste or pulp which was placed into a basket that was pressed
to extract the oil and water. The basket could be pressed down with a lever
weighted with stones, or it could be pressed with a screw mechanism. The oil and
water flowed into the first vat. After sitting some time the oil rose to the top and
could be skimmed off into a second vat. The first pressing produced the best
quality oil. A subsequent pressing produced a lower quality that was used for
lamp oil. The first pressing was also called “first cold press” because in the
second pressing the paste was mixed with hot water or steam.
OLIVET (olives grove). The Mount of Olives in Jerusalem east of the Temple
Mount (Ac. 1:12). [See Mount of Olives, Olive.]
OLD TESTAMENT. The first of the two major divisions of the Bible. It is
composed of 39 books; the first is Genesis; the last, Malachi. It contains the
account of man’s creation and rebellion and of the history of God’s salvation. It
foretells the coming and work of Jesus Christ (Joh. 1:45; 5:39; Lk. 24:44, 45; Ep.
3:11; He. 10:7). “Testament” means covenant or agreement, and the O.T.
describes God’s covenant of law through Moses (Ex. 24:8). [See Bible, Covenant,
Law.]
OMEGA. The last letter of the Greek alphabet. Jesus used the expression “Alpha
and Omega” to refer to His deity (Re. 1:8, 11; 21:6; 22:13). [See Alpha, Jesus
Christ.]
OMER. [See Weights and Measures.]
OMRI (handful, pupil of the Lord). The father of king Ahab; he was made king
instead of Zimri who had slain Elah (1 Ki. 16:16-30; 2 Ki. 8:26; Mi. 6:16).
OMNIPOTENT. All-powerful; a title of Jesus Christ, emphasizing His deity
(Re. 19:6). Compare Mt. 28:18. [See Jesus Christ.]
ON A DAY. Upon a certain day (2 Ki. 4:8).
ON A SMOKE. [See Smoke, On A.]
ON SLEEP. [See Sleep, On.]

ONE, AT. [See At One.]
ONE AND OTHER. The one and the other; both (Je. 36:16).
ONLY BEGOTTEN. A description of Jesus Christ as the unique, virgin-born
Son of God (Joh. 1:14; 1:18; 3:16; 3:18). Most modern Bible versions omit the
word “begotten” from these passages. In so doing they create a theological error.
Christ is not the only son of God. Adam is the son of God (Lk. 3:38); angels are
sons of God (Job 1:6); Christians are sons of God by adoption and regeneration
(Ph. 2:15). Christ is not the only son of God, but He IS the only begotten son of
God. The phrase “only begotten son” does not mean Christ had a beginning.
Christ had no beginning, but He was in the beginning (Isa. 9:6; Mi. 5:2; Joh.
1:1-3; 1 Joh. 1:2). [See First Begotten, Jesus Christ, Virgin.]
ONLY WISE GOD. This title contrasts the true God with false gods and those
which are called gods in this world. The true God alone possesses perfect
wisdom; He is the fountain of all wisdom; He alone is true wisdom (1 Ti. 1:17;
Jude 1:25). The context of 1 Ti. 1:17 leaves no question that the verse describes
the Lord Jesus Christ (see 1 Ti. 1:15-16). Further, the same epistle tells us that
Jesus Christ is King of kings (1 Ti. 6:14-15). [See God, Jesus Christ.]
ONYCHA. An ingredient in the perfume used in the tabernacle service. It was
supposed to be part of the shell of a mollusk (Ex. 30:34) (Analytical).
ONYX. A precious stone mentioned many times in the Bible. It was placed in the
shoulder pieces of the ephod and in the breastplate worn by the high priest (Ge.
2:12; Ex. 25:7; 28:9, 20; 35:9, 27; 39:6, 13; 1 Ch. 29:2; Job 28:16; Eze. 28:13. A
variety of chalcedony; a variety of quartz consisting of layers of different colors
usually in even places (Boyd).
OPENING. To explain; make plain (Ac. 17:3).
OPHIR (fatness, fruitful region). Solomon’s navy traveled to Ophir for gold (1
Ki. 9:26-28). The exact location is unknown, but it was probably in India or
Africa. Ophir was also the source of almug wood, which could be the sandlewood
of India (1 Ki. 10:11).
OR EVER. Before (Ac. 23:15).
ORACLE. Mouth; word; statement; spokesman (Ac. 7:38; Ro. 3:2; 1 Pe. 4:11).
ORDAIN. Appoint; consecrate; authorize; select; decree (2 Ki. 23:5; 1 Ch. 9:22;
17:9; 2 Ch. 11:15; Isa. 30:33; Je. 1:5; Da. 2:24; Ac. 10:42; 13:48; 16:4; 17:31; Ro.
13:1; 1 Co. 2:7; 9:14; Ga. 3:19; He. 9:6). Ordination in popular usage among the
churches refers primarily to the selection and consecration of spiritual leaders,
and it is so used in the Scripture (Mk. 3:14; Joh. 15:16; Ac. 1:22; 14:23; 1 Ti. 2:7;
Tit. 1:5). Ordination in the N.T. church was accomplished by the laying on of
hands (Ac. 6:5-6; 13:1-3; 1 Ti. 4:14). What Is Ordination? (1) Ordination is
man’s recognition of God’s call (Ac. 13:1-3). (2) Ordination is a setting apart for
special service (Ac. 1:1-3). (3) Ordination is a pledge of support and fellowship.
When a man is ordained, those taking part are pledging their support (Ac. 15:3).
To be “brought on the way” means to provide what the preachers need (Tit.
3:13-14). (4) Ordination is to commit the man to God’s enabling grace (Ac.
14:26; 15:40). Who Should Be Ordained? (1) Deacons (Ac. 6:1-6). (2)
Missionaries/evangelists (Ac. 13:1-4). (3) Pastors (Ac. 14:23; Tit. 1:5). [See
Anoint, Church, Deacon, Pastor.]
ORGAN. The Hebrew word translated “organ” is ugab. “Probably the most
ancient wind instrument is the ugab mentioned first in Ge. 4:21. It is also
mentioned in Job 21:12 and Ps. 150:4. The name comes from the root agab which
means to breathe or blow; hence the idea of a wind instrument. It could have been
a double pipe, or it might have consisted of several pipes resembling a panpipe. It
is considered by some to have been a type of flute, and this is not without
possibility” (Paul McCommon, Music in the Bible). [See Music.]
ORION (streams of light). A constellation (Job 9:9).
OSEE (he saved). Greek spelling for the prophet Hosea (Ro. 9:25).
OSHEA (God saves). Joshua’s name was “Oshea” at the first (Nu. 13:8, 16).
OSPRAY. The osprey is a fish-eating raptor classed among the unclean birds (Le.
11:13; De. 14:12). A full grown bird is about 24 inches in length with a six-foot
wing span and weighs between two to four pounds. With its amazing eyes, it can
see a fish swimming underwater from 130 feet in the air. Like the bald eagle, the
osprey’s eyes face forward, giving it binocular vision and great depth perception.
Its sharp eyes correct for the refraction caused by the bending of the light in the
water. When it sights a target, it hovers, folds its wings and dives feet first with its
talons ready to grab the prey. Its outer toes are reversible, allowing it to grasp its
prey with two talons in front and two behind or three talons in front and one
behind, and its feet have backwards-facing scales which act as barbs to help grip
the slippery fish. The osprey’s nostrils are closable to keep out water during
dives, and it has a membrane that covers the eye and acts as a contact lens when it
is under water.
OSSIFRAGE. The word signifies “bone breaker.” It has been identified with the
Lammergeier, which is a species of vulture. It attacks a carcass when the vultures
have finished, picks the bones, and then breaks them to feed upon the marrow. It
does this by carrying them up to a height and letting them fall upon a stone or
rock till they break. The shells of tortoises are broken in the same way by them. It
was classed among the unclean birds (Le. 11:13; De. 14:12) (Concise).
OTHNIEL (lion of God). Younger brother of Caleb who was the judge of Israel
for 40 years (Jos. 15:17; Ju. 1:13; 3:9-11; 1 Ch. 4:13).
OUCHES. Settings for precious stones (Ex. 28:11; 39:6).
OUT OF COURSE. Out of order (Ps. 82:5). [See Course.]
OUT OF HAND. At once; instantly (Nu. 11:15).
OUTGOING. Utmost limit (Jos. 17:18).
OUTLANDISH. Foreign; strange (Ne. 13:26). [See Gentile, Heathen, Pagan.]
OUTMOST. Utmost (De. 30:4).
OUTRAGEOUS. An overflowing; excessive; exceeding all bounds of

moderation (Pr. 27:4).
OUTWENT. Circumvented; advanced before; went faster (Mk. 6:33).
OVER AGAINST. Opposite to; other side of (Ge. 21:16; Ex. 14:2; 25:27;
26:35).
OVERCHARGE. To be loaded; burdened (Lk. 21:34; 2 Co. 2:5). [See Anxious.]
OVERCOME. The book of Revelation refers several times to overcoming saints
(Re. 2:26; see also 2:7, 11, 17; 3:5, 11). What does this mean? (1) We know this
cannot be salvation by works, because the New Testament plainly teaches that
salvation is not by works (Joh. 1:12; 5:24; 6:28-29, 36, 40, 47; 3:15-18; Ac.
10:43; 15:11; 16:30-31; Ro. 3:21-28; 4:3-8; 5:1-21; 10:1-4; 11:5; Ep. 2:8-10; Tit.
3:5-8). (2) We know that this cannot refer to keeping one’s salvation. The verses
already referenced teach that salvation is eternal and secure to the believer. (3) To
overcome in Revelation 2-3 refers to the perseverance of true believers. The
overcomer keeps Christ’s works unto the end (Re. 2:26). This is a description of a
true born again Christian. He does not believe for a few days only. He does not
turn aside when trouble comes. When others turn away, the true believer shows
his character by keeping his faith (Joh. 6:66-69). The just are those that live by
faith and do not draw back unto perdition (He. 10:38-39). Those that turn back
are those that do not have true saving faith and never did have. There are “things
that accompany salvation” (He. 6:9), and one of those is that the saved continue
in the faith. Those that continue in God’s Word thereby prove that they are
Christ’s true disciples (Joh. 8:31). Christ’s true sheep, which have eternal life,
hear their Saviour’s voice and follow Him (Joh. 10:27-28). [See Endure, Eternal
Security, Perseverance.]
OVERDRIVE. To drive cattle too hard (Ge. 33:13).
OVERFLOW. To flood; submerge; inundate; overwhelm (De. 11:4; Ps. 69:2;
Isa. 8:8; Da. 11:50).
OVERLIVE. Outlive; survive (Jos. 24:31).
OVERPASS. To pass over or by; to neglect (Je. 5:28).
OVERPLUS. Surplus; over and above (Le. 25:27).
OVERRUN. To outrun (2 Sa. 18:23).
OVERSEE. To look over; survey (1 Ch. 9:29; 2 Ch. 2:2).
OVERSEER. Another name for a church elder or pastor (Ac. 20:28; 1 Pe. 5:2).
The Greek word episkopos is also translated “bishop” (Ph. 1:1; 1 Ti. 3:1; Tit. 1:6).
This term emphasizes the authority and responsibility of the pastor in the
oversight of the church. [See Pastor.]
OX. A work animal (1 Co. 9:9). The oxen used in sacrifices typify Jesus Christ as
the Servant of God (He. 10:7) and of men (Joh. 13:3-5; Mt. 20:28). [See Jesus
Christ, Offerings.]
-P-
PADDLE. Small spade (De. 23:13).
PALACE. This term represents several Hebrew words, and may signify castle,
fortress, a king’s residence, or any large building (Concise). Solomon built
several palaces for himself and his wives (2 Ch. 36:19). The temple built by
Solomon is also called ‘the palace’ (1 Ch. 29:1, 19). In the N.T., the palace of the
high priest, aule, signifies his elaborate private house (Mt. 26:3, 58, 69). In Ph.
1:13 the word is praitorion, which refers to a palace or judgment hall.
PALESTINA (removing, migratory). The region of Canaan occupied by the
Philistines (Ex. 15:14). The Hebrew word pel-eh-sheth is also translated
“Palestine” (Joel 3:4), “Philistia” (Ps. 60:8), and “Philistine” (Ps. 83:7). The
modern “Palestinians” are the latest incarnation of the ancient Philistines who
were the enemies of Israel.
PALESTINE (migratory). [See Canaan, Israel.]
PALMER WORM. Caterpillar; creeping locust (Jo. 1:4; 2:25; Am. 4:9).
PALSY. A disease which causes paralysis and shaking of the body (Mt. 4:24; 8:6;
9:2, 6; Ac. 9:33).
PAPS. An old English word for breast (Lk. 11:27; 23:29; Re. 1:13). [See Breast.]
PARABLE. “Parable” means to lay something alongside another. It means to
compare two things. The word parable in Greek is also translated
“comparison” (Mark 4:30) and “figure” (He. 9:9). See also Mt. 13:24, 35, etc.
“The kingdom of heaven is likened unto…” The Bible parable has been called “an
earthly story with a heavenly meaning.” Some parables are proverbs. The Greek
word “parabole” is also translated “proverb” in (Lk. 4:23). Two examples of New
Testament proverbs are Luke 6:39 and Mark 3:23-27. [See Covenant, Kingdom
of God, Mystery, Prophecy, Tares, Type.]
PARADISE. A place of delight. Heaven is called “paradise” three times (Lk.
23:43; 2 Co. 12:4; Re. 2:7). This is from “paradisos,” the Greek equivalent of the
Armenian word “pairidaeza” used by the Assyrians, Babylonians, and Persians to
describe the splendid botanical gardens and zoos surrounding their palaces.
“Socrates said that the king of Persia took particular care, wherever he was, to
have gardens or enclosures full of every beautiful and good thing the earth could
produce” (Complete Word Study Bible). Though the ancient pagan “paradisos”
were probably the most splendid gardens this world has seen since Eden, they
were as nothing compared to the paradise of God! [See Heaven.]
PARAMOUR. The masculine form of the Hebrew word for concubine (Eze.
23:20; 2 Ki. 11:3).
PARDON. Forgive; pass over; cover; pacify (Ex. 23:21; 34:9; Nu. 14:19,20; 2
Ki. 5:18; Ps. 25:11; Isa. 40:2; 55:7; Je. 5:1, 7; 33:8; 50:20; Mi. 7:18). [See
Forgive, Grace, Justification, Mercy, Propitiation.]
PARE. Trim; prepare (De. 21:12).

PARLOUR. Inner chamber; private room (Ju. 3:20; 1 Sa. 9:22; 1 Ch. 28:11).
PARTIAL. To judge diversely; biased; inclined to favor one party or side of a
question over another (1 Ti. 5:21; Ja. 2:4; 3:17).
PARTICULARLY. In detail; one by one (Ac. 21:19; He. 9:5).
PASS. (1) To surpass; excel; exceed (Ep. 3:19; Ph. 4:7). (2) To pass away (Ps.
148:6). (3) To transgress (Pr. 8:29).
PASSAGE. A pass over a mountain; a ford of a river (Jud. 12:6; 1 Sa. 13:23;
14:4; Isa. 10:29).
PASSETH. (1) To go through; to go by (Ex. 30:13). (2) Cease to exist (1 Co.
7:31; 1 Joh. 2:17). (3) Surpass (Ep. 3:19; Ph. 4:7).
PASSION. Suffering (Ac. 1:3). The same Greek word is translated “suffer” (Ac.
9:16; Ph. 1:29) and “vex” (Mt. 17:15). [See Suffer.]
PASSIONS. Feelings; dispositions (Ac. 14:15; Ja. 5:17).
PASSOVER. The occasion of the Israelites’ deliverance from Egypt. The
Passover lamb was killed; its blood was applied to the homes; and it was eaten by
each family in obedience to God’s instructions. God passed over Israel because of
the blood when He went out and destroyed the firstborn of each Egyptian family
(Ex. 11-12). The Passover was one of the feasts of Israel (Le. 23:5-8), and it
depicted redemption from God’s wrath through faith in Christ’s blood. Egypt
symbolizes the world under God’s judgment for rebellion. Israel symbolizes those
who believe on the Lord Jesus Christ. The lamb symbolizes Jesus Christ and His
death on the cross (Joh. 1:29; 1 Co. 5:7). Egypt. (1) They were under God’s wrath
for rebellion and for following false gods. (2) Every family was judged (Ex.
12:12, 29, 30). Compare Ro. 3:9-18; 5:12; Ep. 2:1-3). (3) Even the animals were
judged, signifying that the whole creation is under God’s curse because of sin.
Compare Ge. 3:17-18; Ro. 8:19-22. (4) They were warned of judgment and given
opportunity to repent (Ex. 4:22-23), but were unbelieving and careless. The
Lamb. (Joh. 1:29; 1 Co. 5:7). (1) It was without blemish (Ex. 12:5), symbolizing
Christ’s perfection (2 Co. 5:21; 1 Pe. 2:22; He. 7:26; 1 Joh. 3:5). (2) It was a male
of the first year (Ex. 12:5), symbolizing Christ’s youthfulness and strength and
zeal toward God. (3) It could be selected of the sheep (Ex. 12:5), symbolizing
Christ’s willingness to suffer and die (Isa. 53:7; Ac. 8:32-35). (4) The passover
sacrifice could also be a goat (Ex. 12:5), symbolizing Christ taking our sin upon
Himself (the goat represents sinners—Mt. 25:33) (Lk. 23:33; 2 Co. 5:21; Ga.
3:13; 1 Pe. 2:24). (5) It was killed and the blood was shed (Ex. 12:6,7),
symbolizing the price that was paid for redemption (Ro. 5:9-10). (6) No bone was
broken (Ex. 12:46; Joh. 19:36). (7) It was observed from the 10th to the 14th day
(Ex. 12:6), symbolizing Christ’s earthly life and ministry during which the Jews
observed His life and miracles. (8) It was sufficient; nothing else was needed for
protection from God’s wrath (Ex. 12:23). The Passover lamb is never used in the
plural; it is always “the lamb,” because the one Lamb of God is absolutely
sufficient (Joh. 19:30; He. 9:12; 10:12-14). (9) There was one lamb for all people
(Ex. 12:48-49), symbolizing the efficacy of the gospel for the whole world (Joh.
3:16). The Eating of the Lamb. The eating symbolizes fellowship with Christ
after salvation. (1) The time of the eating: It was eaten after the sacrifice was
made, symbolizing the fact that the new birth must precede works (Ep. 2:8-10).
(2) The place of the eating: It was eaten inside the house, symbolizing the church,
the house of God (1 Ti. 3:15). (3) The purpose of the eating: It was eaten to
provide strength (Ph. 4:13), enjoyment (Ps. 34:8), satisfaction (Joh. 6:35), and
beauty (2 Co. 3:18). (4) The method of the eating: It was eaten that night (Ex.
12:8), signifying the fact that fellowship and service are connected directly with
salvation. It was eaten without any leaven, symbolizing God’s desire that His
people separate from all evil (Ep. 5:1-3, 11). It was eaten with bitter herbs,
signifying the trials of the Christian life. It was eaten in haste, with the loins
girded, shoes on the feet, and staff in hand (Ex. 12:11), symbolizing the duties of
the Gospel and the fact that the Christian is a pilgrim in this world (1 Th. 1:8-10).
[See Feasts, Gospel, Jesus Christ, Lord’s Supper, Offerings, Type.]
PASTOR. The pastorate is the chief office of leadership in the local assembly
(Ep. 4:11).
The Pastor’s Title. The terms pastor, elder, and bishop describe the same office in
the assembly, referring to three different aspects of the church leader’s work.
Pastor refers to the church leader as the shepherd of the flock, speaking of his
work of teaching and nurturing and protecting the assembly (Ep. 4:11). “Pastor”
is translated from the Greek word poimen, which 16 times in the N.T. is translated
“shepherd” (Mt. 9:36; 25:32; 26:31; Mk. 6:34; 14:27; Lk. 2:8, 15, 18, 20; Joh.
10:2, 11, 12, 14, 16; He. 13:20). In the Greek language of the N.T., “feed the
flock” (Ac. 20:28; 1 Pe. 5:2) literally means “shepherd the flock”; it is from the
same root word translated “pastor” and “shepherd.” Elder refers to the church
leader’s maturity and responsibility and the fact that he is to be an example to the
church. Bishop refers to the church leader’s authority, to the fact that he is to rule
the church. The Greek word translated “bishop” is also translated “oversee” (Ac.
20:28; 1 Pe. 5:2). That these terms refer to the same office in the church is seen in
their usage. In Tit. 1:5, 7, the terms “elders” and “bishops” are used
interchangeably. In Acts 20 all three terms are applied to the same office. In Acts
20:17 the church leaders are called “elders.” In Acts 20:28 the Greek words for
bishop (“overseers”) and pastor (“feed the flock”) are used. 1 Peter 5 also uses
these terms to refer to the same office in the church. 1 Pe. 5:1 speaks of the
“elders,” and 1 Pe. 5:2 speaks of these elders as overseers (bishops) and
shepherds. The fact that these terms are used interchangeably is significant. A
pastor is an elder is a bishop. These are not separate offices.
The Pastor’s Calling. The following Bible tests can help a man determine if God
is calling him to be a pastor and also allow the churches to examine men who
might express interest in being pastors.
(1) The test of desire (1 Ti. 3:1). This verse could also be translated “if a man
reach out to grasp the office of a bishop.” It speaks of a strong, compelling desire.
Paul speaks of such compulsion in 1 Co. 9:16 when he says, “...for necessity is
laid upon me; yea, woe is unto me, if I preach not the gospel!” Those in Israel
who did the work of building the Tabernacle were men “whose hearts stirred them
up, to come unto the work to do it” (Ex. 36:2). Likewise, the men who are to lead
the churches must be men whose hearts have been divinely stirred for this great
task. This desire must be more than a mere interest; it must be a passion, a
powerful, divine summons to the ministry. It has been said, and rightly so, that if
a man can refrain easily from preaching and from church leadership, he should,
because God’s call to such ministry is attended by a powerful, unmistakable
summons. We see this in God’s call to the prophets (Je. 1) and in His call to the
Apostles (Ac. 9). A man might say no to God’s call, as Jonah temporarily did, but
he will not mistake the call or ignore it lightly! C.H. Spurgeon, in addressing his
men in the Pastor’s College, warned, “If any student in this room could be content
to be a newspaper editor, or a grocer, or a farmer, or a doctor, or a lawyer or a
senator, or a king, in the name of heaven and earth let him go his way ... If on the
other hand, you can say that for all the wealth of both the Indies you could not
and dare not espouse any other calling so as to be put aside from preaching the
gospel of Jesus Christ, then, depend upon it, if other things be equally
satisfactory, you have the signs of this apostleship.”
(2) The test of life (1 Ti. 3; Tit. 1). Desire is important, but in itself it is not
enough. The individual’s life must also meet N.T. requirements for church
leadership. Some people who desire to be pastors, deacons, or missionaries are
deceived about God’s call. They feel God is calling them to that work, but it is
obvious that He is not. God would not give detailed standards for elders and
deacons, then ignore His own standards and call unqualified people. If a woman,
for example, feels God is calling her to be a pastor or deacon, she is wrong. The
Bible says plainly this is a man’s work. Likewise if a man has a poor reputation in
his community, or is given to wine, or has an angry, fighting spirit, or loves
money, or does not have faithful children and a good home life, or has more than
one wife, etc.—he can be certain that God does not want him in church leadership
work. We would note here that the call to preach is not necessarily the same as the
call to a church office. A man can preach in many ways—in the highways and
byways, in the jails and nursing homes, on the street corners and from house to
house, in the bus ministry, etc.—without being a church leader. Men who are not
qualified to be a pastor or deacon can still preach the Word of God in many ways
if they are faithful to Jesus Christ.
(3) The test of ability (Tit. 1:9-11; 1 Ti. 3:5; 1 Pe. 5:2). When God calls, He
equips. He will never call someone to do something without giving that person
the ability to do it. For example, when the Lord wanted the Tabernacle built in
Moses’ day, He prepared men for the work. “See, I have called by name Bezaleel
the son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the
spirit of God, in wisdom, and in understanding, and in knowledge, and in all
manner of workmanship” (Ex. 31:2-3). Here we see the main aspects of God’s
call for special service. First, it was an individual, personal call. Second, it was to
a particular work. Third, God’s call was accompanied by the ability to perform
the work. It is true that God loves to use the weak things of this world for His
glory. He often calls men to preach who seem unlikely candidates by man’s
natural standards. He will not, however, call a man to be a pastor who cannot do
the work of a pastor. For instance, a man must be able to teach the Bible and
protect Christians from error. He must, therefore, be able to read and study well
enough to do this work. He must have special doctrinal discernment and a
shepherd’s heart for protecting and watching over the sheep. He must have the
courage to confront sin and error. No man without this ability is qualified to be a
pastor, even if he has a strong desire and a good Christian life and testimony.
(4) The test of recognition (Ac. 13:1-3; 16:1-3). When God called Paul and
Barnabas to a particular missionary work, their church readily recognized that
call. This is one of the most important tests. It is true that there will be occasions
when a church is controlled by unsaved or carnal men and the church’s judgment
will be wrong. There have been instances when God called a man or woman to a
certain work, but the church refused to recognize the call or support the ministry.
In fact, there are examples of this in the Bible. Jesus was rejected by His own
people (Joh. 1:11). Paul was rejected by the Galatians and by some in the
Corinthian church (Ga. 4:15-17; 1 Co. 9:1; 2 Co. 6:11-12; 3:1). John and other
men of God were rejected by the proud Diotrephes (3 Joh. 9-10). The normal
Bible pattern, though, is for an individual’s call and burden to be recognized by
the church which knows him best. “Considerable weight is to be given to the
judgment of men and women who live near to God, and in most instances their
verdict will not be a mistaken one. Yet this appeal is not final nor infallible, and is
only to be estimated in proportion to the intelligence and piety of those consulted.
I remember well how earnestly I was dissuaded from preaching by as godly a
Christian matron as ever breathed; the value of her opinion I endeavoured to
estimate with candour and patience—but it was outweighed by the judgment of
persons of wider experience ... I have noted ... that you, gentlemen, students, as a
body, in your judgment of one another, are seldom if ever wrong. There has
hardly ever been an instance, take the whole house through, where the general
opinion of the entire college concerning a brother has been erroneous. Meeting as
you do in class, in prayer-meeting, in conversation, and in various religious
engagements, you gauge each other; and a wise man will be slow to set aside the
verdict of the house” (C.H. Spurgeon, Lectures to My Students).
(5) The test of proving (1 Ti. 3:10; 2 Co. 8:22). The Scriptures show that churches
must be careful in ordination. Men should demonstrate their zeal and faithfulness
before ordination, not by the ordination. The Apostle Paul warned Timothy, “Lay
hands suddenly on no man, neither be partaker of other men’s sins. Keep yourself
pure” (1 Ti. 5:22). In other words, Timothy was warned to be cautious about
ordaining men to positions of leadership. The context of 1 Ti. 5:17-26 concerns
leaders in the church. By laying on of hands, those performing the ordination are
testifying publicly that they are convinced God has called the person being
ordained. It is a recognition of divine call. Those performing the ordination are
identifying themselves with the one being ordained. If the church makes a
mistake because of hastiness and failure to prove the person by God’s standards,
they become partaker of the sins of the man wrongly ordained.
The Pastor’s Qualification. “A false step in the selection of permanent officers of
a church can seldom be retrieved, and must be productive of the most melancholy
consequences” (R.B.C. Howell). God has not left to human thinking the
qualifications for church leaders. He has listed these in 1 Ti. 3 and Tit. 1. This is
to be expected since He has always required high standards for those who lead
His people. This was true for the judges of Israel (Ex. 18:21), the Levites (Le.
10:8-10), and the kings (De. 17:14-20). The Lord’s standards for church leaders
are much higher than anything which was required of O.T. leaders.
The reasons for the high standards for church leaders. (1) The nature of the office
demands high standards (1 Ti. 3:1; 2 Co. 6:3; Le. 21:4, 7). If elders are not
blameless, the individuals involved and the entire church will suffer loss of
reputation and blessing. (2) The difficulty of the work requires it (1 Ti. 3:5; 1 Ti.
4:12-13; Titus 1:9-11; 2:7; 1 Pe. 5:3). How can a man be an elder, a shepherd, an
example to the flock, if his life does not meet the standards of God’s Word? “A
man’s life is always more forcible than his speech; when men take stock of him,
they reckon his deeds as pounds and his words as pence” (C.H. Spurgeon). (3)
The spiritual battle requires it (1 Ti. 3:6). Satan spares no effort in his attempts to
destroy church leaders. If the elder is not blameless and spiritual he will fall into
the reproach and snare of the devil. (4) The requirement to be tested requires it (1
Ti. 3:10). The church’s need for a test of calling demands high standards. By the
standards of God’s Word a church is able to recognize the man God has called to
the position of pastor. (5) The activity of false teachers demands high standards
(Tit. 1:9-11; 1 Ti. 4:1-6). The Bible warns that false teachers are controlled by
Satan (1 Ti. 4:1-2; 2 Co. 11:13-15), subtle and cunning (Ep. 4:14; Ga. 2:4; Ro.
16:17, 18), a very real threat to the churches (Ac. 20:27-32; 1 Th. 2:5; 2 Co.
11:1-3), an increasing threat as the age draws to a close (2 Ti. 3-4; 2 Pe. 3; Jude).
In the face of this ever-present danger, the Bible’s standards for pastors appear
reasonable and absolutely necessary. Churches must have men of unusual
spiritual wisdom and power if they will be protected from the winds of false
doctrine that are blowing in this world. (6) The pastor’s judgment demands high
standards (Ja. 3:1). If a man is not qualified, he must, for his own sake, stay away
from the office of church leadership. (7) The need for self-judgment and
correction demands high standards (1 Co. 11:31,32). The standards of God can
help a man face and correct problems in his life in preparation for ordination, as
well as after ordination as he continues to examine himself day by day before
God.
What is not required of the pastor. (1) A formal Bible education or a college
degree (Ac. 4:13). The Apostles were not trained in a formal seminary and did not
hold theological degrees, and the Bible says nothing about such a requirement.
The pastor must be skillful in the Word of God, but he does not necessarily have
to possess a theological degree. (2) Impressive appearance or demeanor (1 Co.
2:3-4; 2 Co. 10:10). (3) Wealth and connections (Ac. 3:6). (4) Great speaking
gifts (2 Co. 10:10; 11:6). (5) Great natural abilities (1 Co. 1:26-29). (6) Ability to
fit every man’s idea of what a church leader should be. The pastor must be
blameless according to the standards of the Word of God, not blameless according
to man’s standards and thinking.
God’s standards for pastors. (1) He must be a man (1 Ti. 2:12; 3:1). (2) He must
have a divine call (1 Ti. 3:1). (3) He must be proven (1 Ti. 3:10). (4) He must be
blameless in the areas listed in 1 Ti. 3:2-5 and Tit. 1:6-8—in relationship with his
wife (1 Ti. 3:2), in relationship with his children (1 Ti. 3:4; Tit. 1:6), in his
personal life (1 Ti. 3:2-3; Tit: 1:8). (5) He must be able to teach (1 Ti. 3:2). (6) He
must hold fast to apostolic doctrine (Tit. 1:9). (7) He must be able to deal with
false teaching (Tit. 1:9-11). (8) He must not be a novice (1 Ti. 3:6). (9) He must
have a good reputation in the community (1 Ti. 3:7). (10) His wife must be
spiritual (1 Ti. 3:11). For details about the last requirement, see the section on
deacons and their qualifications. [See Deacons.]
The Responsibility of Churches toward Pastors. (1) Respect and love them (1 Th.
5:12-13). (2) Obey their teaching (Ep. 4:11-12). (3) Follow their examples (He.
13:7; 1 Pe. 5:1-3). (4) Submit to their oversight (He. 13:17). While it is crucial
that the church members submit to the God-given authority of the pastor, we must
also emphasize that the pastor’s authority comes only from the Bible. If a church
leader tries to give instruction contrary to the Word of God, he must not be
obeyed. If he tries to correct someone, but has no biblical basis for his judgment,
his warnings have no true weight before God. Christian leaders are to lead and
correct according to the Bible, not according to their own fallible thinking. Each
Christian has the responsibility to “prove all things” and to “search the Scriptures
daily whether those things are so” (Ac. 17:10, 11; 1 Th. 5:21), and not to blindly
to follow a man. (5) Pray for them (He. 13:18, 19; Ep. 6:18, 19; Col. 4:2, 3; 2 Th.
3:1-2). (6) Provide for their physical needs (1 Ti. 5:17, 18). “A church that is
penurious with a pastor violates the Scripture. Rarely does such a church manifest
spiritual power or progress. The principles revealed in 2 Co. 9:6-10 are worthy of
consideration” (Paul Jackson, The Doctrine and Administration of the Church).
The Pastor’s Authority. Some general lessons: Following are some Bible truths
about pastoral authority: (1) There are certain men in churches called rulers and
overseers (Ac. 20:28; 1 Th. 5:12; Ph. 1:1; 1 Ti. 3:1; Tit. 1:7). Every Christian
does not have the same authority in the church; pastors are to lead the churches,
not vice versa. (2) Church leaders are called by three different terms, but the
terms refer to the same office; thus the hierarchical form of church government
which places bishops over elders is not biblical. (3) Each church is to have its
own leaders and government (Tit. 1:5; Ac. 14:23). Since this is clearly the N.T.
pattern, any outside form of control over the churches is unbiblical and
dangerous. (4) Every pastor is to be God-called, ordained, and qualified (Ac.
14:23; 1 Ti. 3; Tit. 1). N.T. churches are not to be led by unordained men or by
men who cannot do the whole work of a pastor. Every pastor is to be both a
teacher and a ruler (Ac. 20:28; 1 Ti. 3:2; Tit. 1:9-11; 1 Pe. 5:1-2). (5) Deacons are
never referred to in the capacity of ruling or overseeing churches. The deacon is a
servant, not a ruler. Church rule by a deacon board is unscriptural and has caused
great harm in many assemblies.
The extent of the pastor’s authority. If responsibility implies a corresponding
authority, which it does, we can get a clear idea of the areas and extent of a
pastor’s authority by considering his God-given responsibilities in the church.
There are three major areas of pastoral responsibility, with corresponding
authority: (1) A pastor has the responsibility and authority to teach and shepherd
the church (Ac. 20:28; Ep. 4:11-12; 1 Th. 5:12; 1 Pe. 5:1-4). Pastors, therefore,
have the authority to oversee all aspects of such ministry. They must have the
final decision concerning what is taught and by whom, and must judge all things
that are taught to make certain it is correct (1 Co. 14:29). In 1998, I was invited to
preach in all of the services one Sunday in a church in Missouri. As the day
progressed, I noticed that only the pastor and his family seemed happy about my
preaching. The rest of the congregation seemed to be disgruntled about
something. After the evening service, the men asked the pastor to join them for a
meeting in a separate room in the church, and they informed him that they did not
like my preaching and they did not believe he had the authority to invite special
speakers without their permission. Not long after that, the pastor was dismissed.
This is a prime example of rebellion against pastoral authority. It is not the
congregation or the deacons who are responsible before God to oversee the
teaching; that is the pastor’s responsibility, and it is therefore his prerogative to
make the decisions in this regard. If the teaching or preaching is heretical, that is
a different matter, of course. In such a case, the congregation should not follow
the pastor’s lead. (2) A pastor has the responsibility and authority to protect the
church from false teaching (Ac. 20:28-31; 1 Co. 14:29; 1 Ti. 4:1-6; Tit. 1:9-13).
Pastors have the God-given responsibility and authority to determine what is
taught and by whom, as well as to forbid the Christians from getting involved
with false things, such as Bible studies conducted by the wrong kind of teachers,
meetings in which unbiblical doctrines or practices are promoted, etc. This
includes oversight of the music ministry of the church, because music is a form of
teaching (Ep. 5:19). (3) A pastor has the responsibility and authority to oversee
the entire work of the church (Ac. 20:28; 1 Th. 5:12; 1 Pe. 5:1-2). The pastor’s
position of overseeing the church is similar to that of a supervisor or manager. He
is not to do all of the work of the ministry—every Christian must be busy in the
work of Christ—but the pastor is to supervise all of the work. There is
widespread rebellion against and resistance to pastoral authority today. Such is
the product of the fallen human nature. The “old man” hates authority; he will not
have anyone rule over him. But pastoral authority is God-ordained, and the one
who resists a God-called pastor in his work of leading the church according to the
Word of God will answer to Jesus Christ for his stubbornness. Hear the Bible:
“Obey them that have the rule over you, and submit yourselves: for they watch
for your souls, as they that must give account, that they may do it with joy, and
not with grief: for that is unprofitable for you” (He. 13:17).
Spiritual characteristics of the pastor’s authority. The authority exercised by a
pastor, missionary, or other church leader is to be distinctly different from that
exercised by leaders in the secular world. (1) It is a ministering authority—the
authority of a shepherd (Ac. 20:28; 2 Co. 13:10; 1 Pe. 5:2). The authority of a
pastor is for the purpose of building up and protecting God’s people and work. (2)
It is a submissive, humble authority—the authority of a steward (1 Co. 3:9; 4:1;
12:7; Tit. 1:7; 1 Pe. 4:10; 5:3-5). The pastor is to rule under the direction of the
Lord Jesus Christ, not by his own mind or will. The church is God’s property; the
people are God’s people; the work is God’s work. The pastor is merely a steward
or caretaker. Contrast this with the ministry of proud, willful Diotrephes (3 Joh.
9-10). (3) It is a loving authority—the authority of a father (1 Th. 2:7-11). The
pastor is to have a godly, loving, tender, sacrificial consideration for the welfare
of the people. His rule is not to be overbearing and self-serving.
Limitations to the pastor’s authority. A pastor only has such authority as delegated
to him by God. Christians are never told to submit blindly to a church leader, but
to submit to truly God-called men who are leading according to the Word of God.
As the Apostle Paul said, “Be ye followers of me, even as I also am of Christ” (1
Co. 11:1). Paul could demand that others follow him because he was following
Christ and was faithfully preaching the message given to him by Christ. Apart
from that, even Paul had no authority. He warned the churches of Galatia that if
he were to preach any other gospel, they were to reject him (Ga. 1:8). The Bible
warns pastors not to be lords over God’s flock (1 Pe. 5:2-3). Even Paul said he did
not have dominion over the believers’ faith (2 Co. 1:24). Christians should reject
the ministry of any man who does not possess the following qualities: (1) A
pastor’s authority is based on the message he preaches. He. 13:7 instructs
Christians to submit to those who have spoken the Word of God. A preacher’s
authority is in God’s Word, not in his own words and desires. If a pastor or
teacher strays from the Bible, his listeners should not follow him; he has strayed
from his authority (Ac. 17:10, 11; 1 Th. 5:21). (2) A pastor’s authority is based on
the life he lives. He. 13:7 says, “Obey them that have the rule over you ...
remembering the end of their conversation.” This speaks of their manner of life. If
a man is a hypocrite, if he does not practice in his daily life the right kind of
Christian living, he has no authority to lead others. (3) A pastor’s authority is
based on his call from God (Ac. 20:28). The elders of the church at Ephesus were
appointed by the Holy Spirit. This is a foundational basis for spiritual authority.
Christians are only to submit to men who give plain evidence that they are called
of God. (4) A pastor’s authority is based on the work he does. 1 Th. 5:12-13 refers
to those who are over us in the Lord and requires that we “esteem them very
highly in love for their work’s sake...” A man’s spiritual ministry must be
according to the Word of God, or he ceases to have authority over others.
The Number of Pastors. How many pastors or elders should a church have? The
Bible usually speaks of elders and pastors in the plural, and the first churches
commonly had more than one (Acts 14:23; 15:2; 20:17; Ph. 1:1; Titus 1:5; James
5:14). At the same time, the Bible does not specify any certain number of pastors.
Like many of the practical things that pertain to church work, the Bible leaves
this matter for each congregation to determine under the guidance of the Holy
Spirit. If the church is small, it might have only one pastor, while larger churches
obviously need more. When a church has more than one pastor, it is normal for
one to be the senior pastor and to have the final authority in decisions. That is
what we see in the church at Jerusalem. When they had a conference to discuss
the issue of law and grace in Acts 15, it was James who summarized the meeting
and made the final decision (vv. 13-22). [See Church, Deacon, Diotrephes,
Evangelist, Korah, Power, Prophet.]
PATE. Crown of the head (Ps. 7:16).
PATIENCE. The suffering of afflictions, pain, toil, calamity, provocation or other
evil, with a calm, unruffled temper; endurance without murmuring or fretfulness;
the act or quality of waiting long for justice or expected good without discontent;
perseverance; constancy in labor or exertion; the quality of bearing offenses and
injuries without anger or revenge (Webster). The Christian is called upon to
exercise patience (Ro. 12:12; 1 Th. 5:14; 2 Th. 1:4; 1 Ti. 6:11; Tit. 2:2; He. 10:36;
12:1; Ja. 5:7, 8; 2 Pe. 1:6; Re. 1:9). Patience is the fruit of hope (Ro. 8:25; 1 Th.
1:3). Patience comes from the Word of God (Ro. 15:4). Patience comes through
the Lord’s strength (Col. 1:11). Patience is produced by tribulation (Ro. 5:3; Ja.
1:3,4). Patience in well-doing is a key ingredient in fruit bearing (Lk. 8:15).
Patience is commended by God (2 Th. 1:4; Re. 2:2-3). A patient spirit is better
than a proud spirit (Ec. 7:8). Patience was exemplified by the Apostles (2 Co. 6:4;
12:12; 2 Ti. 3:10). Patience is required in pastors (1 Ti. 3:3). Patience is required
in dealing with erring men (2 Ti. 2:24). [See Endure, Forbear, Gentle,
Longsuffering, Love, Overcome.]
PATRIARCH. The father and ruler of a family (Ac. 2:29; 7:8).
PATRIMONY. A right or estate inherited from one’s ancestors (De. 18:8).
PATTERN. Example; copy (1 Ti. 1:16; He. 9:23).
PAUL (to restrain). Paul is prominent in the early history of the churches.
Eighteen of the 28 chapters of the book of Acts are devoted to Paul’s ministry. He
wrote 14 of the 27 New Testament epistles (if we include Hebrews).
Paul began his life as Saul, a Jew of the tribe of Benjamin (Php. 3:5), doubtless
named after Israel’s first king. He was called Saul of Tarsus, because he was born
in Tarsus, the chief city of the Roman province of Cilicia (Ac. 9:11; 22:3). It was
“one of the great learning centers of the Eastern World.” He was brought up a
Pharisee (Php. 3:5), the son of a Pharisee (Ac. 23:6). He was educated in
Jerusalem by Gamaliel, a prominent rabbi, and his expertise was “the law of the
fathers,” referring to Jewish tradition (Ac. 22:3). He was “exceedingly zealous of
the traditions” (Ga. 1:14). This is the tradition that was later incorporated into the
Talmud.
Paul was also a freeborn Roman citizen (Ac. 22:25-29). He was familiar with
pagan literature (Ac. 17:28; Tit. 1:12) and was taught the trade of tent making
(Ac. 18:1-3).
Saul persecuted Christians unto death, beginning with his consent to the
martyrdom of Stephen (Ac. 7:58; 22:4; Ga. 1:13; 1 Ti. 1:13).
Paul apparently was not impressive in appearance (2 Co. 10:1, 10; 11:6). He had
some sort of eye problem (Ga. 4:13-15).
Paul was converted in about 58 AD in the midst of his persecuting activity. A
large portion of Scripture is devoted to the account of his conversion (Ac 9:1-31;
22:1-21; 26:1-23). On a journey to Damascus, the resurrected Christ appeared to
him in a bright light and spoke to him. He fell to the ground, was stricken with
blindness, and was led to Damascus, where he was healed at the hands of
Ananias, put his faith Jesus as the Christ, and was baptized. He was instructed by
the Lord that “he is a chosen vessel unto me, to bear my name before the
Gentiles” (Ac. 9:15). He immediately began to preach Jesus as Christ and the
Jews tried to kill him; he escaped by being let down the city wall in a basket (Ac.
9:20-25). He went to Arabia (Ga. 1:17), then to Jerusalem, where he was
befriended by Barnabas (Ac. 9:26-28). There the Greek Jews plotted to kill him,
and he went to Tarsus (Ac. 9:29-30).
Saul began to be called Paul after his conversion (Ac. 13:9) and is called by this
name 163 times in the New Testament. Peter called him “our beloved brother
Paul” (2 Pe. 3:15).
When Antioch began to receive the gospel, Barnabas traveled to Tarsus and
fetched Saul from thence to be his co-laborer in the establishment of that church
(Ac. 11:19-26). Barnabas and Saul traveled to Jerusalem with aid for the brethren
who were suffering from a famine (Ac. 11:27-30).
Saul and Barnabas were called by God to be sent out from Antioch as the first
foreign missionaries (Ac. 13:1-28). On this journey, they preached on the island
of Cyprus, where the sorcerer Elymas was smitten with blindness and the Roman
deputy Sergius Paulus believed (Ac. 13:4-12). They then preached in the Roman
provinces of Pamphylia, Pisidia, and Lycaonia. Paul was stoned at Lystra and
raised from the dead (Ac. 14:19-23). Churches were founded in Antioch of
Pisidia, Iconium, and Lystra, and Derbe (Ac. 14:20-23). “And thence sailed to
Antioch, from whence they had been recommended to the grace of God for the
work which they fulfilled. And when they were come, and had gathered the
church together, they rehearsed all that God had done with them, and how he had
opened the door of faith unto the Gentiles” (Ac. 14:26-27).
Paul and Barnabas attended the conference in Jerusalem to establish the doctrine
of salvation by grace alone without the works of the law of Moses (Ac. 15).
After returning to Antioch, Paul and Barnabas had a falling out, and Saul chose
Silas as his partner for his second missionary journey (Ac. 15:40-41). The
highlights of that journey were as follows: Timothy was chosen to be Paul’s co-
laborer (Ac. 16:1-3); Paul had the Macedonian Call (Ac. 16:6-10); Lydia became
the first member of the church at Philippi (Ac. 16:11-15); Paul and Silas were
imprisoned in Philippi and the jailor was converted (Ac. 16:16-40); the church at
Thessalonica was founded (Ac. 17:1-9); the Jews at Berea were called noble in
that they searched the Scriptures daily and tested Paul’s doctrine by it (Ac.
17:11); Paul preached on Mars Hill in Athens (Ac. 17:16-34); the church at
Corinth was founded and Paul’s lifelong friendship with Aquila and Priscilla
began (Ac. 18:1-17). Paul returned to Antioch (Ac. 18:18-22).
Paul then left on a third missionary journey (Ac. 18:23). The highlights of this
journey were as follows: the church at Ephesus was founded (Ac. 19:20); a riot
was stirred up in Ephesus by Demetrius the silversmith in support of the goddess
Diana (Ac. 19:21-41); at Troas Paul preached until midnight and Eutychus was
raised from the dead after falling down from the loft and dying (Ac. 20:7-12);
Paul delivered his final message to the elders of the church at Ephesus after
calling them to Miletus (Ac. 20:17-36).
Paul determined to go to Jerusalem for the feast of Pentecost and there he was
arrested during a riot in the temple (Ac. 21:17 - 23:11). When a plot to kill him
was exposed, Paul was taken to Caesarea on the coast (Ac. 23:12-35). During his
two years there (Ac. 24:27), he appeared before Felix the governor (Ac. 24:1-27),
Festus (Ac. 25:1-12), and Agrippa (Ac. 25:13 - 26:32). Paul was transported from
Caesarea to Rome on ship and was shipwrecked at Melita (Ac. 27:1 - 28:10).
From there he traveled to Rome (Ac. 28:11-31).
Paul spent two years in Rome, living in his own hired house (Acts 28:30). It does
not appear that he was free to go outside of the house, but he could receive
visitors. During this time, he wrote “the Prison Epistles” (Ephesians, Philippians,
Colossians, and Philemon). It was probably during this time that the book of Acts
was written, with Luke working together with Paul on this project.
Paul was released from prison in Rome in AD 64. There are several reasons to
believe this. First, in Philemon 22 and Philippians 1:23-25 and 2:24 Paul
expressed confidence that he would be released. Second, that he was released was
commonly believed by Christians during the early centuries. Clement and
Eusebius stated this in their extant writings. Third, Paul was planning to visit
Spain after he went to Rome (Ro. 15:24-29). Fourth we know 2 Timothy was
written just before Paul was put to death (2 Ti. 4:6-8), and here Paul mentions
things that were not true of his first imprisonment. For example, he says he left
Trophimus at Miletum (Miletus) sick (2 Ti. 4:20), but Paul did not go by Miletus
on his first voyage to Rome.
Sometime later, Paul was again imprisoned at Rome. He wrote his final epistle to
Timothy (2 Ti. 4:6) and was beheaded in AD 68 in the last year of the reign of
Nero.
PAVILION. A covering; a tent (Ps. 27:5; 1 Ki. 20:12).
PEACE. There are two kinds of peace in salvation—peace with God and the
peace of God. Peace with God is received through faith in Christ’s blood. It is a
product of justification (Ro. 5:1). The Bible teaches that all men are self-willed
rebels by nature since the fall of Adam. Men are at war with God because of their
refusal to love and serve Him only (Lk. 19:14). Jesus Christ came to earth and
made peace by His blood (Col. 1:20) so men could be brought near to God. This
is the message of peace now to be preached to every person and nation in the
world (Ac. 10:36; Ro. 10:15; Ep. 2:17). Men do not make peace with God
concerning their sin. God has made peace through His Son, Jesus Christ, and it is
up to men to receive, ignore, or reject the peace God is offering. Those who
receive Jesus Christ enjoy peace with God. [See Atonement, Justification.] The
Peace of God is that comfort and encouragement and tranquility of mind and
heart which He gives obedient saints (Col. 3:15). Jesus gives peace and comfort
to His followers as they faithfully serve Him (Joh. 14:27; 16:33). The believer
enjoys this peace only as he casts his care upon God in prayer (Ph. 4:6-7). Peace
is a fruit of the Holy Spirit (Ga. 5:22), and is enjoyed by believers who allow the
Spirit of God to rule their lives (Col. 3:15). Peace comes to a person’s heart when
he meditates upon God’s love and protection (Isa. 26:12). Peace on Earth will
not come until Jesus Christ returns to destroy the rebels and establish His
kingdom on earth (Ps. 37:9-11; 72:1-8; Isa. 9:6-7; 66:12; Eze. 34:23-25; Hag.
2:6-7). Until then, men on earth will attempt in vain their human schemes for
peace (1 Th. 5:3; Re. 6:4). The Bible says there is no peace for the wicked (Isa.
48:22; 57:21). As long as the world is in rebellion against God and His Christ (Ps.
2), and as long as the governments of the world are ruled by wicked men, there
will not be peace on earth. This is not pessimism, but reality. Peace among Saints
is the desire of God inasmuch as it is possible to maintain without compromise of
truth and righteousness. Fleshly strife, divisions, hatred, bitterness, unforgiveness,
jealousy and envy grieve the Spirit of God (Ep. 4:20-32). The believer must seek
to maintain peace among the brethren as much as possible (Ro. 14:9; 2 Co. 13:11;
Ep. 4:3; 1 Th. 5:13; Ja. 3:18; 1 Pe. 3:11). God also admonishes Christians to seek
to be at peace with unbelievers “as much as lieth in you” (Ro. 12:18-21; 1 Co.
7:15; He. 12:14). We must emphasize that Christian harmony is not to be
purchased at the price of truth. Nowhere in the N.T. Scriptures do we find that
God wants Christians to ignore Bible doctrine for the sake of getting along with
professing believers. The passages which admonish harmony among the saints
are largely in the context of the assembly, because in the assembly harmony can
be maintained without compromising and contradicting doctrinal and moral
purity because doctrinal purity and righteous living can be demanded. [See
Separation, Peace Offering, Unity.]
PEACE OFFERING. This Levitical offering symbolizes the whole work of
Christ in relation to the believer’s peace. He made peace (Col. 1:20), proclaimed
peace (Ep. 2:17), and He is our peace (Ep. 2:14). In Christ, God and the sinner
meet in peace (2 Co. 5:18-21). God is propitiated, the sinner reconciled, and both
alike are satisfied with what Christ has done, but all this was at the cost of blood
and death. The details of the offering speak of fellowship, symbolizing fellowship
with God through Jesus Christ. Hence the peace offering is set forth as affording
food for the priests (Le. 7:31-34). Observe that it is the breast and shoulders,
signifying the affections and strength, upon which we as priests feed in
fellowship with the Father (1 Pe. 2:9). This is what makes the peace offering
especially a thank offering (Le. 7:11, 12) (Scofield). [See High Priest, Offerings,
Peace, Tabernacle.]
PECULIAR. Exclusive possession (Ex. 19:5; De. 14:2; 26:18; Ps. 35:4; Ec. 2:8;
Tit. 2:14; 1 Pe. 2:9). When the Bible says the Christian is peculiar, it means he is
God’s exclusive possession which He has purchased to Himself through the blood
of His Son. The Greek word translated “peculiar” in 1 Pe. 2:9, peripoiesis, is also
translated “possession” (Ep. 1:14) and “purchased” (Ac. 20:28). The Hebrew
word (segullah) “signifies ‘to surround on all sides,’ hence ‘to gather together, set
apart, reserve, appropriate.’ Applied to property, it would be the private treasure
acquired or possessed by the person himself, as distinguished from what is shared
with others; with kings it would be the private purse as distinct from the public
treasury” (Concise) (Ex. 19:5; De. 14:2; 26:18; Ps. 135:4; Ec. 2:8). This Hebrew
word is also translated “special” (De. 7:6), “mine own proper good” (1 Ch. 29:3)
and “my jewels” (Mal. 3:17).
PEDIGREE. Proof of one’s birth; lineage (Nu. 1:18).
PEELED. Stripped (Isa. 18:2; Eze. 29:18).
PEEP. Chirp; chatter (Isa. 8:19; 10:14). The Hebrew word (tsaphaph) is
elsewhere translated “chatter” (Isa. 38:14) and “whisper” (Isa. 29:4). [See Mutter,
Witchcraft.]
PENCE. [See Money.]
PENIEL (the face of God). Ge. 32:30.
PENNY. [See Money.]
PENTECOST. The Jewish feast of harvest celebrated 50 days after the Passover
(Le. 23:15-21). Pentecost means fifty. It is also called feast of weeks (Ex. 34:22),
feast of harvest (Ex. 23:16), and day of first fruits (Nu. 28:26). This feast was a
picture of the coming of the Holy Spirit 50 days after Christ’s death (Ac. 2:1-4).
On that day God reaped the firstfruits of His great worldwide harvest (Ro. 8:23;
Ja. 1:18). The Lord Jesus Christ prophesied that the Holy Spirit would come to
empower the churches for world evangelization (Ac. 1:8). That is what happened
on Pentecost. It was a one-time event; it has not been repeated because it does not
need to be repeated. The Holy Spirit having come, there is no more need for
additional Pentecosts. Since then, believers are not taught to seek new Pentecosts,
or to seek the Holy Spirit, but to yield to the Spirit who is received when Christ is
received (Ro. 8:9-14; 1 Co. 12:13; Ep. 1:12-14; 5:18). [See, Feasts, Firstfruits,
Holy Spirit.]
PENURY. Lack; deficiency; poverty (Pr. 14:23; Lk. 21:4). [See Money,
Sluggard, Tithe.]
PEOPLES. Races; tribes (Re. 10:11; 17:15). [See Gentile.]
PERADVENTURE. If so be; by chance; perhaps (Ex. 32:30; Jos. 9:7; 1 Ki.

18:5; Ro. 5:7). [See Hap.]
PERAZIM. “In the valley of Rephaim (2 Sa. 5:18, 20; 1Ch 14:11), there
Jehovah, by David, broke forth as waters do, and made a breach among the
Philistines, David's enemies, as Perazim means, expressing a sudden and
complete overthrow” (Jamieson, Fausset, Brown).
PERDITION. Destruction and judgment (Joh. 17:12; Ph. 1:28; 2 Th. 2:3; 1 Ti.
6:9; He. 10:39; 2 Pe. 3:7; Re. 17:8). [See Hell, Judgment, Torment.]
PERILOUS. Extremely difficult; dangerous (2 Ti. 3:1), referring to conditions in
the last days. Strong defines the Greek word (chalepos) as “perhaps from chalao
through the idea of reducing the strength; difficult; i.e. dangerous, or (by
implication) furious.” This Greek word is translated “fierce” in Mt. 8:28. [See
Last Days, Prophecy.]
PERES. (Da. 5:25-28). [See Mene.]
PEREZ (a break, division). 1 Ch. 27:3.
PEREZ-UZZAH (breach of Uzzah). The name David gave to the place where
Uzzah was killed for touching the Ark of the Covenant (1 Ch. 13:9-11). [See
Uzzah.]
PERFECT. The common usage of the word “perfect” in the Bible does not
necessarily denote sinless or absolute perfection, but completion, fullness,
soundness, wholeness. The Meaning of Bible Perfection. There are two Hebrew
words commonly translated “perfect.” One is TAMIYM, meaning “entire;
integrity; truth” (Strong). This word is also translated “without blemish” (Ex.
12:5), “complete” (Le. 23:15), “full” (Le. 25:30), “sincerely” (Ju. 9:16),
“sincerity” (Jos. 24:14), “sound” (Pr. 2:7), “without spot” (Nu. 19:2),
“undefiled” (Ps. 119:1), “upright” (2 Sa. 22:24), “whole” (Le. 3:9). The other
word is SHALEM, meaning “complete; especially friendly” (Strong), and it is
also translated “full” (Ge. 15:16), “just” (Pr. 11:1), “made ready” (1 Ki. 6:7),
“peaceable” (Ge. 34:21), “quiet” (Na. 1:12), “whole” (De. 27:6). The main Greek
word translated “perfect” in the N.T. is TELEIOS, meaning “complete, in various
a p p l i c a t i o n s o f l a b o r, g r o w t h , m e n t a l a n d m o r a l c h a r a c t e r ;
completeness” (Strong). It is also translated “of full age” (He. 5:14),
“consecrated” (He. 7:28), “finish” (Joh. 4:34), “fulfil” (Lk. 2:43). It means
complete (Ac. 24:22; Ja. 1:4; 2:22; He. 13:21), fully furnished (Col. 4:12; 1 Th.
3:10; 2 Ti. 3:17), established (1 Pe. 5:10), better (He. 9:11), perfection in Christ
(Ep. 4:13; Col. 1:28; He. 12:23). Some Examples of Bible Perfection. (1) Noah
was perfect because he walked in obedience to God’s revealed will (Ge. 6:9). (2)
The sacrifices were to be perfect, meaning without blemish (Le. 22:21). (3) Asa’s
heart was perfect because he did not turn aside to idols (2 Ch. 15:17). (4) Job was
perfect before the Lord (Job 1:8), because he feared God and hated evil (Job 1:1).
(5) The law of God is perfect (Ps. 19:7). Here the word “perfect” is used in an
absolute sense. (6) The believer can be perfect in the sense of lacking nothing that
he needs to do the will of God (Jam. 1:4). (7) The believer can be perfect in the
sense of being thoroughly furnished unto all good works (2 Tim. 3:17). (8) The
believer is to prove the perfect will of God, meaning he is to seek it by separation
from the world and renewing the mind through God’s Word (Ro. 12:2). [See
Justification, Sanctification.]
PERFECTNESS. Completeness (Col. 3:14). [See Perfect.]
PERGAMOS (elevated, fortified). The location of one of the seven churches in
Asia Minor that was addressed by the risen Christ in Revelation (Re. 2:12-17). In
John’s day the city was built around the foot of a hill while the city’s acropolis
(high fortified city) was located on the summit. On the acropolis were palaces and
temples and government buildings. Pergamos was located at the crossroads of all
the major roads of western Asia and was the district center of jurisdiction and
commerce. It was a banking city for the wealthy. It was famous for its ointments,
pottery, tapestries, and parchment. It was a magnificent city of impressive, highly
ornamented palaces, public buildings, and pagan temples, featuring fine marble,
Corinthian and Ionic columns, and splendid capitals. On the side of the acropolis
was a large theater with 78 rows of seats and a capacity of 10,000, “whose
acoustics were so perfect that an actor speaking in a normal voice could be heard
on the topmost seat” (J. T. Marlin, The Seven Churches of Asia Minor). Its library,
consisting of 200,000 volumes, was exceeded in magnificence only by that of
Alexandria, Egypt. The making of books on parchment (prepared animal’s skins)
was invented here, the word “parchment” being derived from the name of the
city. Pergamos was addicted to idolatry and its attending sensuality. The great
altar of Zeus was 40 feet in height and was renowned as one of the wonders of the
world. There were three temples in Pergamos dedicated to Roman emperors.
Probably the most celebrated temple was dedicated to Asklepios (Asclepios or
Aesculapius), a god worshipped in the form of a serpent. The temple was located
in the plain at the foot of the acropolis. The city’s coins depicted a rod encircled
by a serpent. The serpent-entwined staff symbol was adopted by the medical
school that was associated with the temple, and it remains the symbol of medical
practice today. The sick flocked here seeking a cure, believing that while they
slept in the court of the temple the serpent god would reveal his healing power by
means of dreams. The priests interpreted the dreams and prescribed cures. If the
patients were touched by any of the snakes that were kept in the temple, they
believed that they had been touched by God. Jesus spoke of Pergamos as the seat
of Satan, and some think He was referring to the temple of Zeus, the chief of the
Greek gods. It is also possible that Jesus was referring to the emperor worship, as
the refusal to worship the emperors often resulted in persecution. It might also be
that Christ was referring to the fact that Pergamos was a center for idolatry in
general.
PERJURED. One who has broken an oath (1 Ti. 1:10). [See Deceit.]
PERSECUTION. Trouble and punishment because of one’s Bible beliefs and
faith in Christ. The Bible promises that the Christian will suffer persecution (Mt.
13:21; Ac. 8:1; 11:19; 13:50; Ro. 8:35; 2 Co. 12:10; Ga. 5:11; 6:12; 2 Th. 1:4; 2
Ti. 3:11, 12). [See Suffering, Trial, Tribulation.]
PERSEVERANCE. Continuing steadfast on a particular course of life or belief
(Ep. 6:19). Perseverance is an evidence of salvation (He. 3:14; Col. 1:21-23).
[See Endure, Eternal Security, Overcome.]
PERSIA. The ancient name of Persia was Elam. It was already a kingdom in
Abraham’s day when the king of Elam joined the Mesopotamian military alliance
to attack southern Canaan (Ge. 14:1-3). In 642 Cyaxares expelled the Turano and
set up the Kaianite dynasty. In 612, the Elamites were part of the alliance led by
Nabopolassar of Babylon, father of Nebuchadnezzar, that destroyed Nineveh and
conquered the Assyrian kingdom. In 559 Cyrus became king of Persia, and in 550
he annexed Media to found the Medo-Persian Empire. In 539, Cyrus conquered
Babylon. In 530 Cyrus was killed in battle and Cambyses reigned. By 525 the
Persian Empire extended from India to Asia Minor. In 522 Darius I began his
reign (Darius Hystaspis or Darius the Great). Darius divided the Persian Empire
into 20 provinces. In 490 Darius was defeated by the Greeks at Marathon. In 486
Xerxes (Ahasuerus) began to reign. In about 479 Esther probably became Xerxes’
queen (7th year of his reign, Est. 1:1-3; 2:16). In 480 Xerxes was killed in an
invasion of Greece, and Artaxerxes began to reign. In 334 Alexander the Great
invaded Persia and the empire fell to Alexander in 331. [See Esther.]
PERVERSE. Perverted; turned aside; distorted from the right (De. 32:5; 1 Sa.
20:30; Pr. 4:24; 8:8; 12:8; 14:2; 17:20; 19:1; 28:6, 18; Mt. 17:17; Lk. 9:41; Ph.
2:15). [See Sin.]
PERVERT. To turn from truth, propriety, or from its proper purpose; to distort
from its true use or end; to corrupt (Webster) (De. 16:19; 24:17; 1 Sa. 8:3; Pr.
17:23; 31:5; Mi. 3:9; Ac. 13:10; Ga. 1:7). [See Sin.]
PESTILENCE. Trouble and judgment from God (Ex. 5:3; Je. 14:12). In the New
Testament, the term “pestilences” is from the Greek loimos, which refers to a
plague, a disease (Mt. 24:7; Lk. 21:11).
PESTLE. A rounded hand tool of wood or stone to pound or grind substances in
a mortar (Pr. 27:22). [See Mortar.]
PETER (a small rock). Peter has a special place in God’s plan. He is mentioned
more than 230 times in Scripture, and many details of his life are given. He was
the first disciple called of Christ and first in the list of apostles (Mt. 4:18-19;
10:2) and held a special place in Christ’s earthly ministry. Jesus made Peter’s
home His base of operation in Galilee. Peter is the only disciple who walked on
water and caught a fish with a coin in its mouth. Only Peter and two others
witnessed Jesus transformed on the mountain (Mt. 17:1) and His agony in
Gethsemane (Mr. 14:33-34). Peter was one of the two who prepared the Last
Supper (Lu. 22:8). Peter was the preacher on the day of Pentecost when 3,000
were saved. Peter did great healings (Ac. 5:15; Ac. 9:32-35) and raised Dorcas
from the dead (Ac. 9:36-43). He was the first to preach the gospel to the Gentiles
(Ac. 10-11). Peter’s family operated a fishing business on the Sea of Galilee,
based in Capernaum. His father’s name is Jona (Joh. 1:42) and his brother is
Andrew (Joh. 1:40). James and John were business partners with Simon (Lu.
5:10). His given name was Simon Peter (Joh. 1:40). Simon means “hearing.”
Peter (petros) means “a stone,” such as a stone that can be thrown. It is the
masculine of the feminine petra, which is a massive rock (Mr. 15:46). He was
called Cephas by Christ (Joh. 1:42), which is Syriac or Aramaic for stone. Peter is
called Cephas six times (Joh. 1:42; 1 Co. 1:12; 3:22; 9:5; 15:5; Ga. 2:9). We are
told of Peter’s call (Mr. 1:16-18; Lu. 5:1-11), his wife and mother-in-law (Mr.
1:29-30), his walk on the water (Mt. 14:28-30), his experience in witnessing the
healing of the synagogue ruler’s daughter (Mr. 5:36-43), his testimony that Jesus
is the Christ, the Son of the living God (Mt. 16:16) and that “we believe and are
sure that thou art that Christ, the Son of the living God (Joh. 6:69), his rebuke of
Jesus (Mt. 16:22), his rebuke by Jesus (Mt. 16:23), his experience on the Mt. of
Transfiguration (Mt. 17:1-4), his fishing for a coin (Mt. 17:24-27), his boast that
he will never deny Jesus (Mt. 26:33-35), his question to Jesus about the end of the
age (Mr. 13:3-4), his preparation for the Last Supper (Lu. 22:8), his experience in
having his feet washed by Jesus (Joh. 13:4-12), his question at the Supper as to
who would deny Jesus (Joh. 13:21-26), his experience in the garden of
Gethsemane (Mt. 26:37), his attack on the high priest’s servant (Joh. 18:10-11),
his denial of Jesus (Lu. 22:54-62), his experience at the empty tomb (Joh.
20:1-10), his decision to return to fishing (Joh. 21:2-3), his restoration by Christ
and the call to feed the sheep (Joh. 21:4-24), his preaching on the day of
Pentecost (Ac. 2:14-38), his healing of the lame man in the temple (Ac. 3:1-14),
his witness to the high priest and elders (Ac. 4:1-13), his leadership in the first
church (Ac. 5:3-9; 15:7), his healings (Ac. 5:15; Ac. 9:32-35), his raising of
Dorcas (Ac. 9:36-43), his preaching to Cornelius (Ac. 10-11), his imprisonment
(Ac. 12:3-19), his meeting with Paul (Ga. 1:18-19), his hypocrisy at Antioch (Ga.
2:11-14). We see in Peter’s epistles the great transformation of this man, which is
the fruit of a saving relationship with Jesus Christ. He was a rough and tumble
fisherman, a Jew who was comfortable in the Galilee of the Gentiles. In his
natural self, he was unwise, spiritually dense, impatient, impulsive, selfish,
unscholarly, shortsighted, this-world centered. Christ transformed him by
regeneration, instruction, reproof, and chastening, and after Pentecost, by the
power of the indwelling Spirit. [See also Apostle.]
PHARAOH (sun king). Egyptian ruler (Ge. 12:15-20; 41:1-55; 47:1-26; Ex.
1-14). [See Egypt, Idolatry.]
PHARES (tearing asunder). Mt. 1:3.
PHAREZ, PEREZ (breach). Ge. 46:12.
PHARISEE. Jewish religious sect in Jesus’ day (Mt. 23:13-29). The proud,
hypocritical Pharisees opposed Jesus and were instrumental in His death (Mt.
27:62). Jesus Christ did not rebuke the Pharisees for their zeal in obeying the law
(Mt. 23:23). He rebuked them (1) for replacing the Word of God with human
tradition and thereby making the Word of God of none effect (Mt. 15:1-9), (2) for
rejecting Jesus as the Messiah or Christ (Mt. 12:22-24), (3) for perverting the
Gospel of God’s grace (Mt. 23:15), (4) for self-righteousness (Lk. 18:9-14 ), (5)
for hypocrisy (Mt. 23:23; Mk. 12:15; Lk. 12:1), (6) for covetousness (Lk. 16:14;
Mat. 23:14). The Pharisees were at the forefront of the call to crucify Jesus, and
they persecuted the early Christians. It wrong to call a Christ-loving, Gospel-
preaching, Bible-obeying Christian a Pharisee. [See Frontlet, Israel, Legalism,
Phylactery.]
PHEBE (pure, chaste). Ro. 16:1.
PHILADELPHIA (brotherly love). The location of one of the seven churches
that was addressed by the risen Christ in Revelation (Re. 3:7-13). The city was
about 650 feet in altitude and had a pleasant and healthy climate. The land nearby
was exceedingly fertile. It was called “Little Athens” because of the magnificence
of the temples and other public buildings which adorned it. It was famous for its
wine (which was celebrated by the Roman poet Virgil), and the city’s coins
featured an image of Bacchus (or a female Bacchant), the god of wine and
debauchery and mystical ecstasy. Statues depicted him as a sensual androgynous
figure attractive both to women and men. He was worshiped in the context of
licentious revelries featuring “wine, music and ecstatic dance.” (Dionysus was the
Greek equivalent of Bacchus.)
PHILEMON (an affectionate man, friendly). Phile. 1:1.
PHILETUS (beloved). 2 Ti. 2:17.
PHILIP (lover of horses). (1) One of the 12 Apostles (Mt. 10:3; Mk. 3:18; Lk.
6:14; Joh. 1:43-48; 6:5-7; 12:21-22; 14:8-9; Ac. 1:13). (2) One of the first
deacons and an evangelist (Ac. 6:5; 8:5-40; 21:8).
PHILIPPI (lover of horses, warlike). Ac. 16:12-40; 20:6; 1 Th. 2:2; Ph. 1:1. “A
city of Macedonia, so called from Philip king of Macedon, who repaired and
beautified it. It was constituted a Roman ‘colony’ by Augustus, and as such
possessed certain peculiar privileges, which made it a ‘chief city of that part of
Macedonia.’ Here was fought the celebrated battle in which Brutus and Cassius
were overthrown by Octavius and Antony, B.C. 42. Here, too, Paul first preached
the gospel on the continent of Europe; A.D. 52, having been led hither from Troas
by a heavenly vision. The first convert was Lydia; and the church which sprang
up here was characterized by the distinguished traits of this generous and true-
hearted Christian woman. Having cast out a spirit of divination from a young
damsel here, Paul and Silas were seized and cruelly scourged and imprisoned. But
their bounds were miraculously loosed, their jailer converted, and they were
permitted to pass on to Amphipolis. Luke appears to have remained here, and to
have rejoined Paul when he again visited Philippi on his fifth journey to
Jerusalem, A. D. 58, Ac. The site is now strown with ruins” (American Tract
Society Dictionary).
PHILISTIA (removal, migratory). [See Palestina.]
PHILISTINE. People who lived in Canaan and were Israel’s enemies (Ge.
21:32; 26:1-18; Ex. 13:17; Jos. 13:2=3; Ju. 3:3, 31). The Philistines originated
from the cursed family of Ham and Canaan (Ge. 9:22-25; 1 Ch. 1:8-12). “Isaiah
gave a prophecy against Philistia (Isaiah 14:25-31). This prophecy was to comfort
the Jews against the Philistines. God had given Uzziah victory over the Philistines
(2 Ch. 26:6-7); but in the reign of Ahaz (2 Ch. 28:18) they regained some of their
territory. Isaiah predicted their subjection under Hezekiah (2 Kings 18:8). The
Philistines were to be destroyed by famine and by war. Jeremiah gave a prophecy
against the Philistines (Je. 47). God would use the Chaldeans to bring disaster
upon the Philistines. Nebuchadnezzar, after he had taken Jerusalem, left his
captain, Nebuzaradan, to subdue the rest of the adjoining cities and country. The
onslaught would be so severe that each person would think only of his own
safety, fathers not even regarding their own children. So desperate would be the
calamity that men would be devoid of natural affections. The Chaldeans while
acting in their own behalf had their charge from God, and would not be quiet until
they had inflicted vengeance upon the Philistines” (Handbook of the Bible). [See
Palestina, Prophecy.]
PHYLACTERY. A small case made of leather worn by Jewish men on the

forehead and the left arm. The forehead case had four compartments containing
tiny parchments inscribed with quotations from Ex. 13:1-10, 11-17; De. 6:4-9;
11:13-21. The arm case had one compartment with the same passages. Jesus
rebuked the Pharisees for their ostentatious display in wearing unnecessarily large
phylacteries (Mt. 23:5). The Pharisees were trying to obey the letter of the law in
binding God’s Word upon their arms and in between their eyes (De. 6:8), but they
ignored the spiritual intent of God’s law, in that God desired His people to have
His Word in their hearts and minds, not just tied to their bodies (Analytical). [See
Frontlet, Pharisee.]
PIETY. Godliness; obedience; love for God (1 Ti. 5:4). [See Sanctification,
Upright.]
PILATE. The Roman ruler who tried Jesus and delivered Him to be crucified
because he feared for his political position (Mt. 27; Mk. 15; Lk. 3:1; 13:1;
23:1-52; Joh. 18:29 - 19:38; Ac. 3:13; 4:27; 13:28; 1 Ti. 6:13). Pilate’s
Philosophy. Pilate held the philosophy that truth is unknowable; he was an
agnostic (Joh. 18:37-38). Contrast Joh. 14:6; 8:31-32. Pilate’s Estimation of
Jesus. (1) He knew He was faultless (Joh. 18:38; 19:4, 6). (2) He knew He was
not a normal man (Joh. 19:6-12). Pilate’s Wickedness. Though the Bible says
Pilate was “willing to release Jesus” (Lk. 23:20) and he made several attempts to
do so, in the end he “delivered Jesus to their will” (Lk. 23:25). Pilate had no
excuse for this. (1) He knew that Jesus was being lied about (Mt. 27:18). (2) He
had Jesus beaten in spite of the fact that he found no fault in Him (Joh. 19:1). (3)
He allowed the soldiers to mock and smite Jesus (Joh. 19:2-3). (4) He turned
Jesus over to His enemies (Joh. 19:12-13). He was willing to content the people
(Mk. 15:15), meaning he feared man more than God. (5) He ignored the
Scriptures (Joh. 19:19). Pilate lived in Israel and had easy access to the
Scriptures; he should have known the prophecies about the coming of the
Messiah (Mt. 2:4-6). Pilate knew about the miracles of Christ (Joh. 20:30-31). He
had no excuse for condemning Christ. (6) Pilate tried to wash his hands of Christ
(Mt. 27:24), but the Bible says this is an impossibility (Mt. 12:30). [See Crucify.]
PILGRIM. A traveler, a stranger (He. 11:13-16; 1 Pe. 2:11).
PILLED. Peeled (Ge. 30:37-38). [See Ringstraked.]
PIPE. The Hebrew word translated “pipe” is HALIL. “The halil is mentioned
several times in the O.T. (1 Sa. 10:5; 1 Ki. 1:40; Isa. 5:12; 30:29; Je. 48:36). It is
also one of the instruments mentioned in the N.T. (Mt. 11:17; 1 Co. 14:7; Re.
18:22). The Schaff-Herzog Encyclopedia tells us of this instrument: ‘It was
originally formed from the reed, by the simple contrivance of cutting a larger or
smaller number of holes in one of its lengths; but it was afterwards more
artistically made of wood, bone, horn, and ivory. It is still used in
Palestine’” (Paul McCommon, Music in the Bible). [See Music.]
PITCH. To encamp (Jos. 8:11; 11:5).
PITIETH. To have compassion on (Ps. 103:13; Eze. 24:21).
PITIFUL. Compassionate; full of pity; tender; having a heart to feel sorrow and
sympathy for the distressed (Webster) (Ja. 5:11; 1 Pe. 3:8). The Greek word
polusplagchnos which is translated “very pitiful” in Ja. 5:11 is used only one time
in the Bible. It is defined as “extremely compassionate” by Strong. Another Greek
word (usplanknos) is translated “pitiful” in 1 Pe. 3:8. It is translated
“tenderhearted” in Ep. 4:32. [See Love, Tenderhearted.]
PLAGUE. (1) Disease; suffering; trouble; punishment (Ex. 11:1; Le. 13:2; Mk.
5:29; Re. 16:21). (2) To smite with disease; to punish (Ps. 73:5, 14). [See
Suffering, Tribulation.]
PLAIN. (1) Level land; open field with even surface (Ge. 11:2; 12:6; 13:10; Lk.
6:17). (2) Simple; honest (Ge. 25:27). (3) Straight; upright (Ps. 27:11). (4) Open;
not obscure; understandable (Pr. 8:9; Hab. 2:2). (5) To lift up; to be exalted (Pr.
15:19). This verse contrasts the way of the slothful with the way of the righteous.
The slothful is pictured as hedged in with thorns; the righteous, as walking along
a raised and level highway so that his way is not restrained. (6) Correct; not
restricted (Mk. 7:35).
PLAINNESS. Frankness; boldness; confidence (2 Co. 3:12).
PLAISTER. To daub; to spread mortar; to caulk (Le. 14:42; De. 27:2; Da. 5:5).
PLAIT. To braid, fold, twist (Mt. 27:29; 1 Pe. 3:3).
PLAT. Portion (2 Ki. 9:26).
PLATTED. To weave (Mt. 27:29).
PLATTER. A dish (Mt. 23:25, 26).
PLAY THE. Act the part of; to be something (De. 22:21; 1 Sa. 21:15; Ho. 3:3).
The phrase “play the men” in 2 Sa. 10:12 means “to be men,” to behave manfully,
courageously.
PLEAD. (1) To beseech; to use entreaty; to beg (1 Sa. 24:15; Job 13:6). (2) To
argue, contend, as in a law suit or controversy (Job 9:19; Pr. 22:23; 23:11; 31:9;
Isa. 1:17; Je. 2:9, 35; 51:36; Eze. 17:20; 20:35-36; Mi. 7:9). The same Hebrew
word is translated “reason” (1 Sa. 12:7), “execute judgment” (2 Ch. 22:8), and
“contend” (Pr. 29:9). (3) To punish; to execute judgment (Isa. 66:16; Eze. 38:22).
PLEASURE. (1) Enjoyment; that which pleases (Ge. 18:17; De. 23:24; 1 Ch.
29:17; Es. 1:8; Ps. 147:11; Pr. 21:17; Re. 4:11). The word “pleasure” is used to
describe lawful enjoyment (Ge. 18:12; 2 Co. 12:10), as well as unlawful (2 Th.
2:12; 1 Ti. 5:6; 2 Pe. 2:13). All things were created for God’s pleasure (Re. 4:11).
(2) Will; intention; purpose (Ezr. 5:17; Ne. 9:27; Isa. 44:28; Ph. 2:13). (3) Good
will; favour (Ps. 30:5).
PLEIADES (the seven stars). “Being named with Arcturus and Orion, it
doubtless refers to the group of stars that still bear the name Pleiades (Job 9:9;
38:31). The same Hebrew word is translated SEVEN STARS in Amos v. 8. There
are many stars in the group, but seven are visible to the naked eye” (Concise).
PLUMBLINE, PLUMMET. A weight attached to a string for testing whether a
wall is perpendicular. It is used symbolically for the exactness with which
judgment was brought upon Israel. Israel had been built up by God as a wall with
a plumbline, and with a plumbline it should be destroyed (Am. 7:7, 8; 2 Ki.
21:13; Isa. 28:17) (Concise). God’s “plumbline” is His eternal Word by which
man and all his works are judged.
POINT OUT. To assign (Nu. 34:7, 8, 10).
POLL. (1) To count persons (Nu. 1:2-22). (2) To cut the hair (2 Sa. 14:26; Eze.
44:20; Mi. 1:16). [See Hair.]
POLLUX (great power). Castor and Pollux, the twin sons of Jupiter and Leda
(Ac. 28:11).
POLYGAMY. A plurality of wives or husbands. The English word is from the
Greek words polus and gamos, meaning many marriages. Though some O.T.
believers practiced polygamy (Ge. 25:6; 35:22; Ju. 8:31; 2 Sa. 5:13; 1 Ki. 11:3; 2
Ch. 11:21), it has always been condemned by God. (1) God ordained one-woman,
one-man marriage in the beginning (Ge. 2:20-24). (2) Polygamy originated with
the son of rebellious Cain (Ge. 4:16-19). (3) Concerning David and other O.T.
saints who had plural wives: (a) It resulted in much heartache and trouble (Ge.
16:1-6; 1 Sa. 1:2-8; 1 Ki. 11:1-8). (b) God had forbidden kings to multiply wives
(De. 17:14, 17). David, Solomon, and other kings who had multiple wives were
living contrary to God’s Word. (c) Most men of God even in the O.T. had only
one wife. This is true for Adam (Ge. 2-4), Noah (Ge. 6:18), Isaac (Ge. 25:20-23),
Joseph (Ge. 41:45), Moses (Ex. 2:21), Boaz (Ru. 4), Job (Job 1), Isaiah (Isa. 8:3),
and Hosea (Ho. 3:1-3). (4) There is no N.T. example of a godly Christian having
more than one wife. (5) Those who have more than one wife today are forbidden
to hold church leadership positions (1 Ti. 3:2, 12; Tit. 1:6). This shows that God is
against polygamy. Those who practiced this were disobeying God, even though
some were godly men. David is a key example. He multiplied wives to himself in
spite of God’s command against this, but his lust also brought him into terrible
grief. [See Adultery, Divorce, Fornication, Home.]
POMMEL. Anything round. ‘An apple or ball-shaped protuberance; now most
commonly used of a sword or saddle, but formerly of more general
application’ (The Bible Word-Book). It formed some part of the chapiters of the
two pillars in the temple built by Solomon (2 Ch. 4:12, 13). The same word is
translated “bowls” in 1 Ki. 7:41, 42 (Concise).
POMP. A procession distinguished by ostentation of grandeur and splendor;
show of magnificence; pride (Isa. 5:14; 14:11; Eze. 7:24; 30:18; 32:12; 33:28; Ac.
25:23). [See Pride.]
PONDER. To weigh; reflect upon (Pr. 4:26; 5:6, 21; Lk. 2:19).
PONTIUS PILATE. [See Pilate.]
POOR. (1) Of poor quality (Ge. 41:19). (2) Poverty stricken; destitute of
property, or not having property sufficient for a comfortable subsistence; needy
(Webster) (Ex. 22:25; Re. 13:16). (3) Weak; wounded in spirit (Ps. 109:22). (4)
Humble (Mt. 5:3). (5) Spiritually destitute (Re. 3:17). [See Humble, Poverty.]
PORTER. A gate keeper (2 Sa. 18:26; Joh. 10:3).
POST. (1) A piece of timber set upright, usually larger than a stake, and intended
to support something else; as the posts of a house; the posts of a door; the posts of
a gate; the posts of a fence (Webster) (Ex. 12:7; 1 Sa. 1:9; Eze. 40:14). (2) A
messenger (2 Ch. 30:6; Es. 8:14; Job 9:25; Je. 51:31). “The Hebrew in these
passages signifies ‘runner.’ ‘Post’ as a substantive is not now used in this sense,
though it exists in post-haste. It is derived from Fr. poste, It. posta, which again
are from Lat. positum, anything fixed or placed, and so originally signified a fixed
place, as a military post; then, a fixed place on a line of road where horses are
kept for travelling, a stage, or station; thence it was transferred to the person who
travelled in this way, using relays of horses, and finally to any quick
traveller” (The Bible Word-Book).
POSTERITY. (1) Remnant; residue; surviving portion (Ge. 45:7). (2)
Generation; descendants; succeeding generations (Nu. 9:10; 1 Ki. 16:3; Ps.
109:13). [See Generation.]
POTENTATE. Ruler; king (1 Ti. 6:15).
POTSHERD. A piece of broken earthenware (Job 2:8; Ps. 22:15; Pr. 26:23).
POTTAGE. Soup; broth (Ge. 25:29, 34; 2 Ki. 4:38-40; Ha. 2:12).
POUND. [See Weights and Measures.]
POURTRAY. To engrave; to draw (Eze. 4:1; 8:10; 23:14).
POVERTY. Destitution of property (Ge. 45:11; Pr. 6:11; 10:4, 15; 11:24; 13:7, 8,
18, 23; 14:20, 21, 31; 17:5; 18:23; 19:1, 4, 17, 22; 20:13; 21:13, 17; 22:2, 7, 9,
16, 22; 23:21; 24:34; 28:3, 6, 8, 11, 15, 19, 22, 27; 29:7, 13, 14; 30:8-9, 14; 31:7,
9, 20; 2 Co. 8:2, 9; Re. 2:9). The Cause of Poverty: (1) Sloth (Pr. 6:9-11; 20:13;
24:30-34). (2) Selfishness and greed (Pr. 11:24; 28:8). (3) Rebellion (Pr. 13:18).
(4) Injustice (Pr. 13:23). (5) Much talk and little work (Pr. 14:23). (6) Love of
pleasure (Pr. 21:17). (7) Drunkenness and gluttony (Pr. 23:21). (8) Following vain
persons (Pr. 28:19). (9) Hastening to be rich (Pr. 28:22). (10) Persecution (2 Co.
8:2; Re. 2:9). (11) God’s sovereign purposes (1 Sa. 2:7). The Pain of Poverty: (1)
Lack of worldly protection (Pr. 10:15). (2) Lack of friends (Pr. 14:20; 19:4, 7). (3)
Lack of worldly esteem (Pr. 18:23). (4) Servitude (Pr. 22:7). (5) Temptations (Pr.
30:8-9). (6) His wisdom is despised (Ec. 9:15-16). The Duty to the Poor: (1)
Treat the poor justly (Ex. 23:6; Le. 19:15; Ps. 82:3-4). (2) Have compassion on
the poor (Le. 19:10; 23:22; De. 15:7-11; Job 29:16; 30:25; Pr. 14:21, 31; 17:5;
22:22; 29:7; 31:9, 20; Lk. 14:13; Ro. 15:26, 27; Ga. 2:10). (3) Do not exact usury
from the poor (Ex. 22:25). (4) Do not oppress the poor (De. 24:10-15). (5) Do not
discriminate against the poor in the church (Ja. 2:2-6). The Attitude of the
Wicked toward the Poor: Ps. 10:2, 8-10; 37:14; Isa. 3:14-15. Poverty with
Righteousness Is Better than Riches with Wickedness: Pr. 16:8; 17:1; 19:1, 22;
28:6. The Blessing of Caring for the Poor: Ps. 41:1-3; Pr. 14:21, 31; 19:17;
21:13; 22:9, 16; 28:27; 29:14. Does God Promise that the Believer Will Not Be
Poor? No. (1) Jesus was poor (2 Co. 8:9). (2) Paul experienced lack (2 Co. 6:10;
11:27). (3) We are instructed to be content in whatever state we are in (Ph.
4:11-13). (4) We do not yet possess our full inheritance; our riches are in heaven
and we look forward to our inheritance by hope (Ro. 8:17-25; Ph. 3:20-21; Col.
3:1-4; 1 Pe. 1:4-9; 4:12-13). (5) Those who think gain is godliness are
condemned by God (1 Ti. 6:3-6). God’s Mercy upon the Poor: Ps. 10:14; 14:6;
34:6; 35:10; 40:17; 69:33; 70:5; 107:41; 140:12; Je. 20:13; 22:16. The Glorious
Future of the Poor Who Trust in Jesus Christ: Ps. 9:18; 12:5; 68:10; 72:2-4,
12-13; 109:31; 113:7; 132:15. The Gospel Is for the Poor: Mt. 11:5; Lk. 4:18;
7:22; Ja. 2:5. The Poor Can Give to God: Lk. 21:2-3; 1 Co. 16:1-2; 2 Co. 8:2.
[See Gold, Humble, Low Degree, Mean, Meek, Penury, Poor, Pride, Sluggard.]
POWER. (1) Strength (Ps. 49:15; 65:6; 90:11; Pr. 3:27; 18:21; Ec. 8:8; Isa.
40:29; Lk. 1:35; 9:43; Ac. 1:8; 8:10; Ph. 3:10; He. 2:14). (2) Authority (Mt. 6:13;
9:6; 28:18; Lk. 4:6; Joh. 1:12; 17:2; 19:10; 1 Co. 9:5; 2 Ti. 1:7). The Greek word
DUNAMIS refers to might and ability (Mt. 26:64). It is translated “mighty works”
(Mt. 11:20), “miracle” (Mk. 9:39), “strength” (1 Co. 15:56), and “mightily” (Col.
1:29). It is frequently used to describe Christ’s sign miracles. The Greek word
EXOUSIA refers to authority and to the right to act (Lk. 7:8; 19:17; 20:2; Ac. 1:7).
It is translated “authority” (Mt. 7:29; 8:9), “jurisdiction” (Lk. 23:7), “liberty” (1
Co. 8:9), “strength” (Re. 17:13), and “right to” (Re. 22:14). Sometimes “power”
has both meanings, referring both to authority and strength (Ac. 26:18; Ro. 9:21;
17:13). Bible Lessons about Authority. (1) Authority is derived from a higher
power (Mt. 8:9; 21:23; Mk. 13:34; Lk. 7:8; Joh. 5:27; Ac. 8:27; Re. 13:2). (2)
God, of course, is the exception to this, for He is the Source of all authority (Ac.
1:7). (3) The Lord Jesus Christ has all authority in heaven and in earth (Mt.
28:18). The church which seeks to fulfill Christ’s Commission labors by His
authority. (4) The Satanic forces are organized into spheres of authority (Ep. 2:2;
6:12; Col. 1:16), but all have been defeated by the blood of Christ (Ep. 1:21; Col.
2:15). (5) The Gospel can deliver a man from Satan’s power unto God (Ac. 26:18;
Col. 1:13). (6) Whatever a man is appointed to do, he must be given the authority
to accomplish it (Mk. 13:34). Responsibility and authority go hand-in-hand. This
is true for every sphere of endeavor: for the parent, for the husband, for the pastor.
(7) The woman is forbidden to usurp authority over the man (1 Ti. 2:12). (8) The
husband has authority over his wife’s body, and likewise the wife over the
husband’s body (1 Co. 7:4). (9) The preacher is to speak the Word of God with all
authority (Tit. 2:15). (10) The obedient Christian will be given power over the
nations (Re. 2:26). [See Bible, Child Training, Church, Church Discipline, Devils,
Diotrephes, Gospel, Government, Great Commission, Korah, Pastor, Satan.]
PRAETORIUM. Prætor’s hall, hall of the governor (Mk. 15:16). The same
Greek word, praitorion, is translated “common hall” (Mt. 27:27), “hall of
judgment” (Joh. 18:28, 33; 19:9; Ac. 23:35), and “palace” (Ph. 1:13). [See
Palace.]
PRAISE. [See Worship.]
PRATE. To talk much and without weight, or to little purpose; to be loquacious;
as the vulgar express it, to run on (Webster); to speak against (Pr. 10:8, 10; 3 Joh.
10). [See Evil Speaking, Gossip, Speech, Tongue.]
PRAYER.To intercede with and communicate with God (Mt. 6:9-13). What Is
Prayer? (Ro. 1:8-10) (1) Prayer is thanksgiving and praise (Ro. 1:8). (2) Prayer is
interceding for others (Ro. 1:9). (3) Prayer is conversation with God (Ro. 1:9 “my
prayers” refers to Paul’s intimate relationship with God as a Father and Friend).
(4) Praying is asking; supplication (Ro. 1:10). Note that Paul did not demand
things from God; he requested things of God. Our requests must be according to
God’s will (1 Joh. 5:14-15). How Should We Pray? (1) Through Jesus Christ (Ro.
1:8; Joh. 14:6; 15:16; 16:24; 1 Ti. 2:5; He. 10:19-22). (2) Regularly (Ro. 1:9; Da.
6:10). (3) Persistently (Ro. 1:9; Lk. 18:1-7). (4) Making mention of many
petitions (Ro. 1:9; Ep. 1:16; Ph. 1:4; Col. 1:9; 1 Th. 1:2; 2 Ti. 1:3; Phile. 4). (5)
Submissive to God’s will (Ro. 1:10; 2 Co. 12:7-10). What Should We Pray For?
(1) For civil government (1 Ti. 2:2). (2) For men to be saved (1 Ti. 2:3-4). (3) For
Christians (Ep. 6:18). (4) For Christian workers (Ep. 6:19). (5) For daily needs
(Mt. 6:11). (6) For sicknesses and other problems (2 Co. 12:7-8; Ja. 5:14). (7) For
wisdom (Ja. 1:5). (8) For strength and mercy (He. 4:16). (9) For all things (Ph.
4:6-7). Prayer Changes Things (1) Example of 2 Co. 1:8-11. (2) Example of Ph.
1:19. (3) Example of Phile. 22. (4) Example of He. 13:18-19. Hindrances to
Prayer (1) Selfish purposes (Ja. 4:3). (2) sin (Isa. 59:1-2; Ps. 139:23-24; 66:18).
(3) Idols in the heart (Eze. 14:3). These can be friends, pleasures, possessions,
business, reputation, money, or anything that comes before God. (4) Ignoring the
needs of others (Pr. 21:13). (5) Disobedience to God’s Word (1 Joh. 3:22; Pr.
28:9). (6) Not forgiving others (Mk. 11:25). (7) Poor relationship between
husband and wife (1 Pe. 3:7). (8) Unbelief (Ja. 1:5-7; He. 11:6). (9) Not abiding
in Christ (Joh. 15:7). (10) Not abiding in Truth (Ps. 145:18). [See High Priest,
Intercession, Intreat, Supplication, Tabernacle.]
PRECEPT. Command; charge (Ne. 9:14; Ps. 119:4-173; Isa. 28:10; 29:13; Je.
35:18; Da. 9:5; Mk. 10:5; He. 9:19).
PRECIOUS. (1) Valuable; very desirable (Ge. 24:53; 1 Ki. 10:2-11; 2 Ki. 20:13;
Ps. 116:15; 126:6; Pr. 6:26; 12:27; 20:15; 24:4; 1 Co. 3:12; Ja. 5:7; 1 Pe. 1:7, 19;
2:4, 6-7; 2 Pe. 1:4; Re. 17:4; 18:12-16; 21:11, 19). (2) Rare (1 Sa. 3:1). Some
things which are precious: Redemption of the soul (Ps. 49:8); the death of God’s
saints (Ps. 116:15); the seed of the Word of God (Ps. 126:6); God’s thoughts
toward His children (Ps. 139:17); lips of knowledge (Pr. 20:15); Jesus Christ, the
precious corner stone (Isa. 28:16); the trial of our faith (1 Pe. 1:7); the blood of
Christ (1 Pe. 1:19).
PRECIOUS LIFE. This phrase emphasizes the destructive power of adultery (Pr.
6:26). It will rob a man of his precious life: (1) loss of innocence (v. 29). (2) loss
of substance (v. 31). (3) loss of his soul (v. 32). (4) loss of honor (v. 33). (5) loss
of tranquility (vv. 34-35). Pr. 6:26 also speaks of the evil intent, cunning, and
persistence of the wicked woman. “The adulteress will hunt for the precious life.”
Compare Ge. 39:7-14; Jud. 16:18-21, Pr. 2:16; 5:3; 7:5-21; 9:13-17. [See
Adultery, Strange Woman.]
PREFER. To put before; to advance; promote; give preferment to (Es. 2:9; Da.
6:3; Joh. 1:15, 27).
PRESBYTERY. The elders who laid hands on Timothy (1 Ti. 4:14). The Greek
word presbuterion is used three times in the N.T. In Lk. 22:66 and Acts 22:5, it
refers to the elders of Israel. [See Church, Pastor.]
PRESENTLY. At once (Mt. 26:53).
PRESERVE. To maintain; to protect; to keep (Ge. 19:32; 45:5, 7; De. 6:24; Jos.
24:17; 1 Sa. 30:23; 2 Sa. 8:6; Ne. 9:6; Ps. 16:1; 31:23; 32:7; 36:6; 40:11; 64:1;
79:11; 86:2; 97:10; 116:6; 121:7, 8; 140:1; 145:20; 146:9; Isa. 49:8; Mt. 9:17).
The Bible says God preserves His saints (Ps. 37:28; 41:2; 97:10; 1 Th. 5:23; 2 Ti.
4:18; Jude 1). [See Eternal Security.]
PRESS. (1) A press by which the juice is squeezed from the grape (Pr. 3:10; Joel
3:13). (2) To put pressure on; to be persistent (2 Sa. 13:25, 27). (3) A crowd of
people (Mk. 2:4; 5:27; Lk. 8:19). (4) To move forward persistently (Ph. 3:14). (5)
Weighted down; sorrowful; burdened; distressed (Ac. 18:5; 2 Co. 1:8). [See
Olive.]
PRESSFAT. A vat in which the juice is pressed out of the grape (Hag. 2:16).
PRESSED OUT OF MEASURE. To be powerfully oppressed; to be weighted
down (2 Co. 1:8).
PRESUMPTUOUS. This sin, which David asked God to keep him from (Ps.
19:13) and which is described in some detail in Nu. 15:30-31, is particularly
connected with self-willed pride and rebellion. The definition in the context of
Nu. 15 is (1) to reproach the Lord (Nu. 15:30), and (2) to despise the Word of
God (Nu. 15:31). The example given immediately after the warning about
presumptuous sin is that of a man who gathered sticks on the sabbath (Nu.
15:32-36). This was flagrant disobedience, because God had specifically and
repeatedly commanded that no work be done and that no fires be built on the
sabbath, on the pain of death (Ex. 20:8-11; 31:12-17; 35:1-3). Elsewhere in
Scripture this sin is defined as (1) refusal to hearken to the Word of God (De.
17:12-13), and (2) a self-willed spirit which refuses to submit to God-ordained
authority (2 Pe. 2:10). Examples of the sin of presumption are found in Ex. 21:14;
De. 1:43; 18:20; and Es. 7:5. The N.T. equivalent is seen in Mt. 12:32; He. 10:26.
The Hebrew and Greek words translated “presumptuous” are also translated “to
be lifted up” (1 Ti. 3:6), “be proud” (Ps. 86:14; 119:41; Pr. 21:24), “deal proudly”
(Ex. 18:11), “dare” (Ro. 5:7; 1 Co. 6:1), and “bold” (2 Co. 10:2). [See Humble,
Impenitence, Impudent, Pride, Repentance, Stiffhearted, Stubborn.]
PREVENT. To be; to put before; to anticipate (Ps. 28:5; 21:3; 59:10; 79:8; Mt.
17:25; 1 Th. 4:15).
PREY. Spoil; booty; plunder (Nu. 31:12, 26).
PRICK. A slender pointed instrument or substance, which is hard enough to
pierce the skin; a goad; a spur; to urge, spur (Ps. 73:21; Eze. 28:24; Ac. 2:37; 9:5;
26:14). The pricks possibly referred to sharp sticks or instruments used in guiding
oxen. The same Greek word is translated “sting” in 1 Corinthians 15:55, 56,
referring to the sting of death. In Acts 9:5 Christ is speaking of the conviction of
the Holy Spirit in Paul’s life before he was saved. Paul’s conscience was pricking
him, but he had heretofore resisted the Spirit’s prompting. [See Conscience.]
PRIDE. Inordinate self-esteem; an unreasonable conceit of one’s own superiority
in talents, beauty, wealth, accomplishments, rank or elevation in office, which
manifests itself in lofty airs, distance, reserve, and often in contempt of others;
insolence; rude treatment of others; loftiness; ostentation (Webster). Pride comes
from the fallen heart of man (Mk. 7:22). God hates pride and judges it (Ps. 10:4;
Pr. 8:13; Isa. 16:6; 23:9; 28:1, 3; Je. 13:9; Eze. 30:6; Da. 4:37; Zep. 2:10; Ze. 9:6;
10:11; 11:3). Pride will bring a man low (Pr. 11:2; 16:18; 29:23). The wicked are
proud (Ps. 10:2; 73:6). Pride was one of the chief sins of Sodom (Eze. 16:49).
Pride produces contention (Pr. 13:10). Pride causes man to be deceived (Ob. 3).
Pride hardens the mind (Da. 5:20). God will hide His saints from the pride of the
wicked (Ps. 31:20). One of the chief traits of the world which the Christian is to
refuse to love is “the pride of life” (1 Joh. 2:15-17). Examples of Pride: the devil
(Isa. 14:12-15; 1 Ti. 3:6), Cain (Ge. 4), Pharaoh (Ex. 5-14), Nebuchadnezzar
(Daniel 4), Haman (Esther), Herod (Ac. 12:21-23), Diotrephes (3 Joh. 9-10),
Antichrist (2 Th. 2:4). [See Humble, Haughty, Impenitence, Impudent, Pomp,
Presumptuous, Puffed Up, Rebellion, Repentance, Scorn, Stiffhearted, Stubborn,
Vainglory.]
PRIEST. One who mediates between God and man; one who serves and
worships God. There are three priesthoods spoken of in the Bible. (1)
Melchizedek (Ge. 14:18-10). (2) Aaron (Ex. 28-29). (3) Priesthood of the
believers in the N.T. dispensation (1 Pe. 2:5, 9; Re. 1:5, 6). In the church there is
to be no special group of priests. The O.T. priesthood was fulfilled in Christ.
Jesus Christ is our High Priest, and every believer is a priest to offer the sacrifice
of praise to God through Jesus Christ. [See Aaron, Advocate, High Priest, Jesus
Christ, Levite, Melchizedek, Mercy Seat, Nicolaitan, Offerings, Propitiation,
Strange Fire, Tabernacle.]
PRINCIPALITIES. Rulers. This usually refers to the order of fallen angels
under Satan (Ro. 8:38; Ep. 1:21; 6:12). Sometimes it refers to human government
(Tit. 3:1). [See Devils, Power, Satan.]
PRISCA. Priscilla. [See Aquila.]
PRISCILLA (ancient). The wife of Aquila (Ac. 18:2). [See Aquila.]
PRISED. Appraised; valued (Ze. 11:13).
PRISON. Place of confinement, usually for lawbreakers (Ge. 39:20; Jud. 16:21;
1 Ki. 22:27; 2 Ki. 17:4; 25:27; Ne. 3:25; 12:39; Ec. 4:14; Je. 29:26; 37:21; Mt.
4:12; Ac. 5:18-25; 8:3; 12:4-7; 16:17-27; ). The term is also used to describe
spiritual bondage (Isa. 42:7; 61:1). The first mention of a prison in Scripture is in
the Egyptian kingdom during the days of Joseph (Ge. 39:20-23; 40:3; 42:16).
Other nations used imprisonment as a punishment, including the Philistines (Jud.
16:21), the Assyrians (2 Ki. 17:4), the Babylonians (2 Ki. 25:27), and the Romans
(Mt. 14:3; Lk. 23:19; Ac. 16:23-24).. The conditions of imprisonment were
usually very severe. Joseph, for example, was hurt with iron shackles (Ps.
105:18). Samson was blinded, shackled in brass, and forced to perform heavy
labor (Jud. 16:21). In Israel under the law of Moses, imprisonment was not used
as a punishment, but only for custody until judgment could be passed (Le. 24:12;
Nu. 15:34). Punishment under the Mosaic law involved restitution (Ex. 21:18-36;
22:1-15; Le. 6:2-7; De. 22:29; Pr. 6:30, 31) and retribution, such as beatings and
stoning (Le. 20:2, 27; 24:10-23; De. 13:10; 17:5; 21:21-23; 22:21-24; 25:1-3).
The apostate northern kingdom of Israel used harsh imprisonment as punishment
(1 Ki. 22:27). The southern kingdom of Judah also used prisons as punishment in
some instances (2 Ch. 16:9; Je. 29:26; 37:15). It appears from Christ’s Sermon on
the Mount that imprisonment will be used in His kingdom as part of the rule
under “a rod of iron” (Mt. 5:25-26). [See Dungeon, Ward.]
PRIVILY. Privately; secretly (Ju. 9:31; 1 Sa. 24:4; Ps. 11:2; 101:5; Mt. 1:19; 2:7;
Ac. 16:37; 2 Pe. 2:1).
PRIVY MEMBER. Male private parts (De. 23:1).
PROFANE. (1) To curse or use lightly (Le. 18:21; 19:12). (2) To defile (Le.
22:15; Ne. 13:17). (3) Ungodly and wicked (Le. 24:7-9). (4) To value spiritual
things lightly (He. 12:16, 17). (4) Earthly; temporal; in contrast to that which is
spiritual and eternal (1 Ti. 1:9; 4:7). [See Evil Speaking, Holy, Profane and Vain
Babblings, Sanctification.]
PROFANE AND VAIN BABBLINGS. This expression in 1 Ti. 6:20 is a
warning pertaining to false and unedifying teachings. “Babblings” refers to
speaking. “Profane” means common, unsanctified, impure. It describes Esau
because he did not value his spiritual heritage (He. 12:16). It describes a careless,
secular attitude toward the things of God (Le. 18:21; Mt. 12:5). “Vain” means
empty, without value. Thus profane babblings refers to teachings which are based
on the unsanctified reasoning of man rather than the guidance of the Holy Spirit.
Vain babblings are teachings which have no spiritual value, which do not edify
but rather which cause mere questionings and confusion and which bring spiritual
injury. “Profane and vain babblings” is a description of every form of false
teaching. [See False Teaching, Profane, Vain, Vain Babbling.]
PROFESS. To declare openly (De. 24:3; Mt. 7:23; Tit. 1:16).
PROFIT. (1) To benefit; to advance (Job 30:2; Pr. 10:2; Mk. 8:36; Joh. 6:63; Ga.
1:14; 5:2). (2) Favour; gift (2 Co. 1:15; 1 Ti. 6:2).
PROGENITOR. To conceive (Ge., 49:26).
PROGNOSTICATOR. One who foretells the future by the observance of signs.
“They pretended to know the future by observing the shape of the moon, or at the
new moon made known their monthly predictions. From Isaiah’s challenge, it can
be seen that Scripture regards astrology and horoscopes as worthless and false,
practices forbidden to the people of God (Treasury) (Isa. 47:13). [See Witchcraft.]
PROLONG. Defer; postpone (Eze. 12:25).
PROPER. (1) Comely; fair (He. 11:23). (2) That which belongs to one (1 Ch.
29:3; Ac. 1:19).
PROPERTY. [See Covet, Gold, Labor, Money, Offerings, Steal, Stewardship,
Tithe.]
PROPHECY. The Greek word for prophecy means “to tell before.” Bible
prophecy refers not merely to the foretelling of future events, but to divine
revelation in general. In prophecy, God shows man that which he cannot find out
for himself. The “more sure word of prophecy” refers to the entire New
Testament revelation, not only to the prophecies of the future (2 Pe. 1:19-21).
How Bible Prophecies Are Different from Other Prophecies
(1) Bible prophecies are detailed rather than ambiguous and general. Names are
given (Isa. 45:1-3). Locations are given (Mi. 5:2). Minute details are given (Ps.
22; Isa. 53; Lk. 19:41-44). Dates are given (Da. 9:24-27; Je. 25:11-12). Exact
order of events is given (Da. 7). (2) Bible prophecies have never failed. Bible
prophecy stands in great contrast with the imperfect predictions of astrologers and
of other non-inspired soothsayers. (3) Bible prophets agree perfectly in their
prophecies. Compare Enoch’s prophecy of Christ’s second coming (Jude 14, 15)
with that made by Isaiah (Isa. 13:3-5), Christ (Mt. 24:30), Paul (2 Th. 1:7-9), and
John (Re. 19:11-21). Though separated by centuries, these prophecies agree
perfectly. (4) Bible prophets lived holy lives in conformity with their message.
Those familiar with astrologers and other pagan prophets know they do not live
holy lives. (5) Bible prophets did not prophesy for money. In fact, they were often
persecuted and impoverished because of their prophecies. Their motive was not
for personal gain.
Why Every Christian Should Study Prophecy
(1) Prophecy is Revelation (De. 29:29; Am. 3:7; Mt. 13:10-12; Re. 1:1; 22:6,10).
According to these and many other passages, prophecy is said to reveal secrets,
not hide them. Prophecy is light, not darkness. It is false teachers who have made
prophecy seem to be so obscure. (2) Prophecy is a blessing (Re. 1:3). (3)
Prophecy is necessary for spiritual perfection (2 Ti. 3:16-17). We are told that
ALL Scripture is given by God and is profitable and necessary for the building of
the mature Christian. Is prophecy not a large part of Scripture? Indeed, prophecy
is woven into the very warp and woof of the Word of God. The study of,
understanding of, and obedience to prophecy is seen as essential for a strong
Christian life. (4) Prophecy is dependable (Isa. 25:1; 2 Pe. 1:19-21). According to
the Apostle Peter, in the first chapter of his second epistle, the written prophetic
Word is more dependable than visions (2 Pe. 1:16), than voices (2 Pet. 1:17), than
great spiritual mountaintop experiences (2 Pe. 1:18). (5) It is a responsibility to
study prophecy (Lk. 24:25-27). The Lord Jesus Christ firmly rebukes the disciples
for not believing prophecy. At the judgment seat of Christ every Christian will be
held accountable for whether or not he studied and believed the prophecies of the
Bible. In light of this warning, we must reject the tendency by so many to treat
prophecy lightly. Not only will the Christian be held accountable for his attitude
toward prophecy, but the unbeliever will be, as well. In Lk. 16:29-31, Abraham
told the rich man in hell that his lost brothers on earth would be accountable for
whether or not they believed the prophets. (6) Bible prophecy has power to
sanctify the life. It gives hope in a hopeless world (Ro. 15:4). It gives joy (Joh.
8:56). It gives comfort (1 Th. 4:18; Isa. 40:1-2). It gives understanding in the
midst of confusion (Da. 9:1-2). It produces diligence and purity (Ro. 13:11-14; 1
Joh. 3:1-3). It produces patience and endurance in the midst of trials (2 Co.
4:16-18). It stimulates Christian labor (1 Co. 15:51-58). It brings time and life
into proper perspective with eternity (Ps. 73:1-3, 12-17; Isa. 26:20; 29:17;
54:7-8). It stimulates Christians to abide in Christ (1 Joh. 2:28). (7) Prophecy is
an apologetic. Bible prophecy is intended to be an apologetic. Fulfilled prophecy
proves the divine origin of the Bible to unbelievers and increases the faith of
believers. Thus, prophecy must be studied, understood, and taught by Christians
both to believers and to unbelievers. Also we must note that to be an effective
evidence, prophecy must be fulfilled and interpreted literally. (8) Prophecy is a
reality. To say the least, Christians have a part in the things promised in Bible
prophecy. It is true that the O.T. prophecies are not fulfilled directly in the church
age but it is also true that the Christian will enjoy the blessings spoken of in O.T.
prophecy, including the millennial glory of Christ (Col. 3:4; Re. 2:26-27; 3:21)
and the renewed creation (Ro. 8:18-25). There are also hundreds of prophecies
directly related to the Christian’s future (Joh. 14:1-3; 1 Co. 15; Col. 3:1-4; 1 Th.
4; etc.).
Prophecies of Christ’s First Coming

One of the greatest evidences that Bible prophecy must be interpreted literally is
the fact that prophecy which has been fulfilled has always been fulfilled exactly
and literally. The prophecies of the first coming of Christ illustrate this:
1. His birth was foretold: The time (Da. 9:25), the place (Mi. 5:2), the miracle
(Isa. 7:14).
2. His life was foretold: Preaching (Isa. 61:1), healing (Isa. 61:1), rejection (Isa.
53:2,3), entering Jerusalem (Ze. 9:9).
3. His death was foretold: His betrayal by a friend (Ps. 41:9; Mt. 26:14-36;
47-49). The perversion of justice (Isa. 53:7-8; Mt. 26:57-60; 27:11-14). The
crucifixion (Ps. 22:14-16; Joh. 19:16-18). The words spoken on the cross (Ps.
22:1; Mt. 27:46). The mocking crowd (Ps. 22:6-8; Mt. 27:39, 41-43). Some
sitting and staring (Ps. 22:17; Mt. 27:36). Soldiers casting lots for His garments
(Ps. 22:18; Mt. 27:35). Vicarious suffering (Isa. 53:5, 6; He. 9:28). Bones not
broken (Ps. 22:17; Joh. 19:31-33, 36). Burial in a rich man’s tomb (Isa. 53:9; Mt.
27:57-60).
4. His resurrection was foretold (Ps. 16:10; Lk. 24:1-7).
5. His return to heaven was foretold (Ps. 110:1; Mk. 16:9,14-19).
A Prophetic Overview of the Future
The following are the major events prophesied for the future.
1. Church-age believers will be caught away before the Great Tribulation (Ro.
5:9; 1 Th. 1:10; 4:13-17; 5:4-9; Re. 3:10). [See Rapture.]
2. The Great Tribulation will come upon the earth (Mt. 24:15; Da. 12:1; Isa.
13:6-13; 24:1 - 26:11). (1) The Antichrist will arise and control and deceive (Mt.
24:15; Da. 7-12; 2 Th. 2:7-13; Re. 13). (2) The announcement of the soon-coming
kingdom will be preached in all the world (Mt. 24:14; Re. 7). (3) There will be
worldwide persecution of those who refuse to follow the Antichrist (Mt. 24:9-10;
Da. 7:25; 8:24; 11:33-35; Re. 13:7). (4) There will be terrible supernatural
judgments (Re. 7-18; Isa. 24:1 - 26:11; Mt. 24:21). (5) Great armies will march
and fight (Eze. 38-39; Da. 11; Ps. 2; Ze. 14; Re. 9:13-19; 16:12-16). (6) Fearful
demonic forces will be unleashed (Re. 9:1-11). [See Great Tribulation.]
3. The nation Israel will turn to the Lord Jesus Christ (Ze. 12:10-14; Mt.
23:37-39). [See Covenant.]
4. The Lord Jesus Christ will return from heaven (Mt. 24:29-31; 2 Th. 1:9-11). (1)
Antichrist will be destroyed (Re. 19:19-21). (2) Satan will be bound (Re. 20:1-3).
(3) O.T. and Tribulation saints will be resurrected (Da. 12:2; Re. 20:4-6). (4)
Israel will be regathered from throughout the world (Je. 30:3-11,18-24; 31:1-40;
32:37-44; 33:2-26). (5) Christ will set up His kingdom with Jerusalem as the
headquarters (Mt. 25:31-46; Ze. 14; Isa. 60). (6) The earth will become a paradise
(Isa. 35). [See Jesus Christ, Millennium.]
5. Satan will be loosed and will be allowed to lead one final, unsuccessful
rebellion (Re. 20:7-9).
6. The unsaved will be resurrected to a judgment of condemnation (Re. 20:11-15).

[See Judgment, Resurrection.]
7. God’s people will forever enjoy the New Heaven and New Earth (Re. 21-22).
The Second Coming of Christ
1. The prophecies of Christ’s coming. Enoch (Jude 14-15). Isaiah (Isa. 13:3-5).
Zechariah (Ze. 14:5). Jesus (Mt. 25:31). The angels (Ac. 1:10-11). The Apostles
(2 Th. 1:7-10). Revelation (Re. 19:11-21).
2. The time of Christ’s coming. (1) No man knows the hour nor the day (Mt.
24:36). Those who set dates for the return of Christ ignore the Word of God. (2)
We are to be ready always (Mt. 24:42). His Coming is imminent.
3. The purpose of Christ’s coming: (1) To complete the salvation of the saints
(He. 9:28), in the sense of fulfilling His promises pertaining to resurrection and
glorification. (2) To be glorified in His saints (2 Th. 1:10). (3) To bring to light the
hidden things of darkness (1 Co. 4:5). (4) To judge (2 Ti. 4:1). (5) To reign (Re.
11:15). (6) To destroy death (1 Co. 15:25, 26).
4. The manner of Christ’s coming: (1) Bodily (Ac. 1:9-11; Re. 1:7). (2) In the
clouds (Mt. 24:30). (3) In great glory (Mt. 16:27; 25:31; 24:30). (4) In flaming
fire (2 Th. 1:8). (5) With the angels (Mt. 16:27). (6) With His saints (1 Th. 3:13).
(7) Suddenly (Mk. 13:36).
5. The events of Christ’s coming: (1) He will raise the dead saints (1 Th. 4:15-17).
(2) He will destroy unbelievers and rebels (2 Th. 1:7-9). (3) He will bind Satan
(Re. 20:1-3). (4) He will establish His own government on earth (Mt. 25:31). (5)
He will judge the nations (Mt. 25:32-41). (6) He will rule the world (Ze. 14:9).
6. The motivation of Christ’s coming: (1) It comforts us in our earthly trials (1 Th.
4:18). (2) It causes us to live obedient lives (1 Joh. 3:1-3; 1 Th. 5:4-7). (3) It
causes us to separate from evil (Tit. 2:13-14). (4) It causes us to avoid false
teachers (1 Joh. 2:24-28).
[See Allegorical, Antichrist, Bible, Covenant, Day, Day of the Lord, Gog, Great
Tribulation, Inspiration, Jesus Christ, Judgment, Kingdom of God, Last Days,
Millennium, Mystery, Prophet, Rapture, Times, Times of Refreshing, Times of
Restitution.]
PROPITIATION. Satisfaction; covering; the fulfillment of a demand. It refers to
God’s estimation of Christ’s sacrifice. God is fully satisfied by what Jesus Christ
did on the cross. The penalty for His broken law and man’s sin has been fully
satisfied (Ro. 3:24-25; 1 Joh. 2:2; He. 2:17; Isa. 53:11). The Greek word
translated “propitiation” (Ro. 3:25) is also translated “mercy seat” in He. 9:5. The
mercy seat perfectly covered the law which was contained in the Ark (Ex. 25:17,
21). This symbolizes propitiation—Christ covering the demands of God’s law.
That it is the blood of Christ which put away our sins was depicted on the Day of
Atonement when blood was sprinkled on the mercy seat by the high priest (Le.
16:11-17). “Propitiation is for God, and for Him alone, although it vitally
concerns us. It is the blessed answer of Jesus meeting, in death and before God,
the holy and righteous claims of Jehovah’s throne. God has been infinitely
glorified, and His moral government gloriously vindicated in the blood-shedding
of Jesus” (Handbook). [See Atonement, Blood, Gospel, Justification, Mercy Seat,

Redemption.]
PROSELYTE. A person who joins a certain religion or philosophy (Mt. 23:15).
In the Bible, “proselyte” is commonly used for Gentiles who accepted the Jewish
religion (Ac. 2:10; 13:23).
PROSTITUTE. [See Harlot, Whore.]
PROVE. To test; try; put to the proof (Ex. 16:4; 1 Sa. 17:39).
PROVENDER. Mixed food; fodder (Ge. 24:25, 32; 42:27; 43:24; Ju. 19:19; Isa.
30:24).
PROVIDENCE. (1) Supply; provision (Ac. 24:2). (2) The term “providence” is
commonly used to describe God’s control over all His creation. The word itself is
not used in Scripture in this sense, but the idea is frequently mentioned (i.e., Ac.
17:25-28; Ro. 8:28).
PROVOKE, PROVOCATION. To provoke to anger; to challenge; to incite (1
Ki. 15:30; 21:22; Ne. 9:18, 26; Job 17:2; Ps. 95:8; 2 Co. 9:2; He. 3:8; 10:24).
PROVOKE TO EMULATION. To cause to be jealous; to excite to rivalry (Ro.
11:14).
PSALM. [See Hymn, Music.]
PSALTERY. The Hebrew word most commonly translated psaltery is NEBHEL
(2 Sa. 6:5). “The nebhel was closely associated with the kinnor [harp] and is
frequently mentioned with it. It too could be used to accompany voices. This
instrument seems to have been of more elaborate construction than the kinnor
and, as Stainer says, ‘consequently of greater capabilities than the kinnor, both as
to tone and pitch.’ Our present-day harp is most likely the nearest in appearance
to compare with the nebhel. Josephus tells us that it had twelve strings and was
played with the fingers and not a plectrum. There were probably many different
sizes and types of this instrument in use. In shape, as well as character, it
probably varied and this added to the great variety of ways in which it could be
used” (Paul McCommon, Music In the Bible). [See Harp, Music.]
PUBLICAN. A tax collector for the Roman government (Lk. 3:12-13; 19:1-10).
The publicans were hated by the Jews (1) because they collected taxes for the
despised Roman government which ruled over Israel in the days of Christ, and (2)
because the publicans were notoriously dishonest. The publicans were classed
with “sinners” (Mt. 9:11; 11:19), “harlots (Mt. 21:31-32), and the “heathen” (Mt.
18:17). The authority to collect taxes gave them opportunity to rob the people.
This is evidenced by the warning given to them by John the Baptist (Lk. 3:13).
The publican Zacchaeus admitted this when he said he would restore fourfold to
those from whom he had taken anything by false accusation (Lk. 19:8). Though
despised by the people, the publicans were frequent objects of Christ’s grace.
Zacchaeus was gloriously saved. Matthew was selected to be one of the Apostles
and the author of one of the Gospels. Jesus used the publican to illustrate the
sinner who humbles himself in contrast with the religious pride and hypocrisy of
the Pharisee (Lk. 18:9-14; Mt. 21:31, 32).
PUFFED UP. To be proud; to be swelled up with conceit (1 Co. 4:6, 18, 19; 5:2;
8:1; 13:4; Col. 2:18). [See Humble, Pride.]
PUFFETH. To scoff; to blow as an expression of scorn or contempt (Webster)
(Ps. 10:5; 12:5). The Hebrew word (pooakh) means “to puff, i.e., blow with the
breath or air; hence to fan (as a breeze), to utter, to kindle (a fire), to
scoff” (Strong).
PULPIT. A speaker’s lectern or platform (Ne. 8:4).
PULSE. Leguminous plants or their seeds; vegetables (Da. 1:12, 16).
PURE CONSCIENCE, PURE MIND. The Christian can have a pure mind and
conscience because of the cleansing of salvation (2 Ti. 2:22; Tit. 1:15; He. 10: 22;
2 Pe. 3:1; 1 Joh. 3:18-21). To maintain a pure conscience the Christian must have
genuine, sincere faith in Christ and avoid the stain of unconfessed sin (1 Ti. 3:9; 2
Ti. 1:3). [See Conscience, Deceit.]
PURCHASE. (1) To buy (Ge. 49:32; Le. 25:33; Je. 32:11). (2) To win; acquire;
obtain (1 Ti. 3:13).
PURELY. Thoroughly (Isa. 1:25).
PURGE. (1) To purify; to cleanse (Ps. 51:7; 65:3; 79:9; Pr. 16:6; Isa. 1:25; 6:7;
22:14; 27:9). The New Testament makes it clear that the purging of sin comes by
Christ’s sacrifice (1 Co. 5:7; He. 1:3; 9:22; 10:2). In Psalm 51:7, the word
“purge” is the Hebrew khawtaw, which “means to bear the blame (or ‘loss’) for
anything; and then to ‘atone for, to make atonement, to expiate’” (Barnes). It is
translated “bear the loss” (Ge. 31:39). As Jacob took the blame for the loss of
Laban’s sheep and paid for them, so Christ took the sinner’s place at Calvary and
bore his sin before God. He was “made to be sin for us” (2 Co. 5:21). Another
Hebrew word for “purge” is kawfar (Ps. 79:9). The root meaning is to cover,
referring to hiding something out of sight. It is usually translated
“atonement” (Le. 16:6, 10, 11, 16, 17, 18, 20, 24, 27, 30, 32, 33, 34). The Old
Testament sacrifices could only cover sin, but Christ’s atonement takes it away
(He. 10:11-12). (2) The term “purge” is also used of pruning branches (Joh. 15:2).
[See Atonement, Forgive, Gospel, Grace, Mercy.]
PURLOIN. To steal; to set apart or clandestinely; to sequestrate for oneself; to
embezzle (Tit. 2:10). The Greek word translated “purloining” in Tit. 2:10
(nosphizomai) is translated “keep back” in Ac. 5:2, 3 in reference to Ananias and
Sapphira. [See Deceit, Honest, Steal.]
PURPOSE, PURPOSED. Resolve; design; intent (Ps. 17:3; Je. 49:30).
PURTENANCE. Inwards (Ex. 12:9).
PUT AWAY. To cleanse oneself of; to remove; to discard from one’s life (Ge.
35:2; Ex. 12:15; De. 22:22, 24; Jos. 24:14; 1 Co. 13:11). This phrase is used to
describe divorce (Le. 21:7; Ezr. 10:3; Je. 3:1; Mal. 2:16; Mt. 1:19; 5:31, 32; 19:3,
8-9; 1 Co. 7:11). [See Divorce.]
PUT DOWN. To depose (2 Ch. 36:3).
PUT FORTH. (1) Hold out; reach out (Ge. 3:22; 8:9; 19:10). (2) Bring forth (De.
33:14; Song 2:13; Mt. 24:32). (3) To propound; to propose (Jud. 14:12). (4) To
cry out; to speak (Pr. 8:1).
PUT IN REMEMBRANCE. [See Remembrance.]
PUT TO. To apply (Ezr. 6:12; Ec. 10:10).
PUT TO THE WORSE. To worst; to defeat; to get the better of (2 Ki. 14:12; 1
Ch. 19:16,19).
PUTRIFYING. Corrupted; rotted (Isa. 1:6).
PYGARG. A species of antelope (De. 14:5).
-Q-
QUAKE. To shake; tremble (Ex. 19:18; 1 Sa. 14:15; He. 12:21).
QUARREL. (1) Vengeance; punishment (Le. 26:25). (2) Conflict; argument;
grudge (2 Ki. 5:7; Mk. 6:19; Col. 3:13). The term in Col. 3:13 was used of a
plaintiff’s action at law.
QUATERNION. A company of four soldiers; four such companies were
assigned to guard Peter (Ac. 12:4).
QUENCH. Extinguish; put out; allay; stifle (2 Sa. 21:17; Song 8:7; Isa. 1:31;
42:3; Je. 4:4; 21:12; Am. 5:6; Mt. 12:20; Ep. 6:16; 1 Th. 5:19; He. 11:34). This is
often used to describe the fires of hell; they are unquenchable (Isa. 34:10; 66:24;
Mk. 9:43-48). [See Hell.]
QUESTIONS, FOOLISH. [See Foolish Questions.]
QUICK. (1) Living (Nu. 16:30; Ac. 10:42; 2 Ti. 4:1; He. 4:12; 1 Pe. 4:5). (2)
Animated with understanding (Isa. 11:3).
QUICKEN. To give life (Ps. 119:25, 37, 50, 88, 93, 107, 149, 154, 156, 159; Joh.
5:21; 6:63; Ro. 4:17; 8:11; 1 Co. 15:36, 45; Ep. 2:1; Col. 2:13; 1 Ti. 6:13; 1 Pe.
3:18).
QUIT. (1) Innocent; free; acquitted (Ex. 21:19, 28; Jos. 2:20). (2) Acquit; behave
(1 Sa. 4:9; 1 Co. 16:13).
QUIVER. (1) Arrow case (Ge. 27:3; Ps. 127:5; Lam. 3:13). [See Bow, Military.]
(2) Chatter; vibrate (Hab. 3:16).
-R-
RABBI, RABBONI (my master). A title of dignity for religious teachers. Jesus
forbad the use of this title, claiming that He alone is Rabbi (Mt. 23:7, 8; Joh. 1:38,
49; 3:2, 26; 6:25). Rabboni has same meaning as Rabbi (Joh. 20:16). Both are
simple transliterations of the corresponding Greek words. Rabboni is of Chaldean
origin; Rabbi is of Hebrew origin. Rabbi is translated “master” in Mt. 26:49; Mk.
9:5; 11:21; 14:45; Joh. 4:31; 9:2; 11:8. Rabboni is translated “lord” in Mk. 10:51.
RACA. An expression of contempt and hatred, meaning empty, worthless (Mt.
5:22). The context of the admonition in Mt. 5:21-24 gives the meaning. Christ
addressed the issue of murder, showing that the root of the problem is the heart,
that it is really a matter of hatred and strife. It is this heart problem that He is
addressing. The following verse confirms this when He speaks of the importance
of reconciliation (Mt. 5:23). [See Anger, Fool.]
RACHAB. The same as Rahab in the O.T. (Mt. 1:5; Jos. 2:1-22). “The Greek
language having no letter H, a CH is substituted” (Concise).
RACHEL (lamb). Younger daughter of Laban, and the best-loved wife of Jacob,
to whom she bare Joseph and Benjamin. She died at Ephratah, B.C. 1729
(Young). Ge. 29:9-30; 30:22-24; 35:16-19; Ru. 4:11; 1 Sa. 10:2; Je. 31:15; Mt.
2:18.
RAGGED. Rugged (Isa. 2:21).
RAGUEL (shepherd, friend of God). Moses’ father in law (Nu. 10:29). This is
translated from the same Hebrew word as Reuel (Ex. 2:18). [See Reuel.]
RAHAB (enlarging, proud). (1) The harlot who hid the Jewish spies (Jos. 2:1-22;
6:17-25). By doing this she saved her entire family. The scarlet cord used to
identify her house symbolizes the line of blood which runs throughout the O.T.
pointing to the cross of Jesus Christ. Rahab is in the lineage of Christ, her name
being spelled “Rachab” in Mt. 1:5. The fact that a prostitute is found in Christ’s
genealogy illustrates the marvelous grace of God in salvation. The N.T. uses
Rahab as an example of faith (He. 11:31; Ja. 2:25). [See Rachab.] (2) A symbolic
name for Egypt (Ps. 87:4; 89:10; Isa. 51:9-10). This means tumult. [See Egypt.]
RAHEL. [See Rachel.]
RAIL, RAILER. [See Revile.]
RAIL ON. To revile; insult (1 Sa. 25:14; 2 Ch. 32:17). [See Revile.]
RAIMENT. [See Coats, Modesty, Nakedness.]
RAINBOW. The sign God put in the sky as a promise that He will never again
destroy the world by a flood (Ge. 9:13-16). There is a rainbow around God’s
throne (Re. 4:3), signifying God’s eternal promises in Jesus Christ.
RAISE. (1) To lift; to take up; to heave; to erect; to set upright (Jos. 8:29; Isa.
29:3). (2) To accomplish; confirm; build (Ge. 38:8; Jos. 7:26). (3) To exalt; to
advance to a position; to promote in rank and honor (Ex. 9:16; De. 18:15; Jud.
2:16; 1 Sa. 2:8). (4) To rouse; to stir (Job 14:12; Je. 51:11; Eze. 23:22; Joel 3:7).
(5) To collect; to obtain (1 Ki. 5:13). In the N.T. the term “raise” is used largely to
describe the resurrection of Jesus Christ (Mt. 16:21; Ac. 2:24, 30, 32; etc.) [See
Resurrection.]
RAM. [See Offerings, Sheep.]
RAMPART. Bulwark (La. 2:8; Na. 3:8).
RAM’S HORN. [See Trumpet.]
RANGE. (1) To move about, as a ranging bear (Pr. 28:15). (2) A rank, or row of
soldiers (2 Ki. 11:8, 15). (3) A cooking range, consisting of two parallel stones,
across which the boiler is set (Le. 11:35) (Strong).
RANGES. Two parallel stones across which the boiler is set (Le. 11:35).
RANSOM. The price of redemption (Ex. 21:28-30; 30:12; Le. 27:27). The
ransom for a man’s soul cannot be paid by man (Psa. 49:7). By His blood and
death, Jesus Christ paid the ransom to liberate men from the slave market of sin
(Mt. 20:28; 1 Ti. 2:6). [See Atonement, Blood, Gospel, Grace, Impute,
Justification, Propitiation, Redemption.]
RAPTURE. The term commonly used for the catching away of the saints
described in 1 Th. 4:13-18. This Rapture is (1) a resurrection of the dead in Christ
(1 Th. 4:14-16), (2) a catching up and translation of the living N.T. saints (1 Th.
4:17). The term “caught up” in 1 Th. 4:17 is also translated “pluck” (Joh. 10:28)
and “take by force” (Ac. 23:10). It is used of the Spirit of God catching away
Philip after the conversion of the Ethiopian eunuch (Ac. 8:39). This is exactly
what Christ will do to the N.T. believers before the onslaught of the Great
Tribulation. This event is also described in 1 Co. 15:51-58. Here we see that the
translation of the N.T. saints will involve an instantaneous change from mortality
to immortality. Those believers living at that hour will never see death (1 Co.
15:51). In both of these key passages the translation of the church-age saints is
said to be a source of great comfort and encouragement (1 Th. 4:18; 1 Co. 15:58).
If this translation did not occur until the end of the torments of the Great
Tribulation, it certainly would not produce solace for the Christian standing on
this side of the Tribulation!
Among those who believe in a literal Rapture of the church-age saints, there are
basically three positions regarding the time of the Rapture. The three views are
Pre-tribulation, Mid-tribulation (also called Pre-wrath Rapture), and Post-
tribulation.
The Evidence for the Pre-tribulation Rapture.
In the following study we are using the term “church” in a general, institutional
sense:
1. Church-age believers are promised salvation from wrath (1 Th. 1:9-10; 5:1-9;
Ro. 5:9; Re. 3:10). The Great Tribulation is expressly called the day of God’s
wrath. Today the Lord is withholding His anger; He is seated upon a throne of
grace, but the day approaches when He will take the seat of judgment. Then “the
day of his wrath” will be upon all the world (Ps. 110:5; Re. 6:17; Isa. 13:6-13). It
is true that in every century the churches have been subjected to persecution, but
this is quite different from the Great Tribulation. The general persecutions of the
saints are caused by the wrath of wicked men and the devil, whereas the seven-
year Tribulation is a period especially pertaining to God’s wrath (Isa. 13; Re.
6:16, 17; 14:16). Some feel that the church will not be saved out from the time of
great wrath, but will be saved through this wrath. This cannot be true, since the
Bible clearly reveals that those who are on earth during the Great Tribulation will
not be delivered from wrath but will be overcome (Re. 13:7). The Scriptures
which promise church-age believers deliverance from wrath must refer to
salvation out from the very presence of the wrath. Concerning the Great
Tribulation, we are told that “as a snare shall it come on all them that dwell on the
face of the whole earth” (Lk. 21:35). Therefore, the church-age believers must
either be physically removed from the earth, or they will be involved in the day of
wrath. God promises removal. “... I also will keep thee from the hour of
temptation, which shall come upon all the world, to try them that dwell upon the
earth” (Re. 3:10).
2. The Holy Spirit will be removed before the tribulation (2 Th. 2:1-8). In other
passages, the Holy Spirit is said to be the restrainer of sin (Ge. 6:3; Isa. 59:19).
The Holy Spirit came into the world in His present special dispensation at
Pentecost (Ac. 2), when He came to empower the church for the Great
Commission (Ac. 1:8). He will remove the church-age believers prior to the time
of God’s great wrath.
3. In the book of Revelation, the church is not seen on earth after chapter three
until chapter nineteen, when she is seen returning to earth with Christ. The
churches are mentioned in Revelation one through three, then disappear until the
end of the book. The true church is not the focus of the Great Tribulation recorded
in Re. 4-18.
4. The church-age believers are promised mansions in heaven (Joh. 14:1-3).
When the Lord Jesus returns to the earth at the end of the Tribulation, He sets up
His Messianic kingdom. If the Rapture occurred at the end of the Tribulation, the
promise to church-age believers pertaining to heaven would not be fulfilled.
Church-age believers are a heavenly people with a heavenly hope (Ep. 1; Ph.
3:20; Col. 3:1-3).
5. The translation of church-age saints is said to be imminent (it could happen
any moment), whereas the Second Coming is said to be preceded by specific
signs (1 Th. 1:9-10; Tit. 2:12, 13; Mt. 24:42-44; Ja. 5:8-9; 1 Joh. 2:28; Re. 1:3).
The Apostle Paul instructed the church at Thessalonica that they did not need to
heed signs and times, because the N.T. believer has been promised redemption
from the “day of darkness” which shall overcome the whole world (1 Th. 5:1-9).
The church is waiting, not for the appearing of the Antichrist, but for the
redemption of the Son of God.
6. The church is a mystery unrevealed in the O.T.. (Ep. 3:1-11). The N.T. church
has no part in the chronology of events foretold by the O.T. prophets. They
clearly foretold the first coming of Christ, His miraculous birth, life, death, and
resurrection. The same prophets described Christ’s Second Coming in glory,
preceded by a time of unprecedented worldwide tribulation, followed by the
glorious Messianic kingdom centered in Jerusalem. These prophets did not see
the present church age—“which in other ages was not made known unto the sons
of men, as it is now revealed unto his holy apostles and prophets by the Spirit.”
Between the first coming of Christ and the Second Coming there is a time gap
which was unrevealed in the O.T. times. This gap is the time of the creation and
removal of the church. For centuries God has revealed big plans for the nation
Israel. O.T. prophecy pictures Israel at the heart of a worldwide kingdom with
Israel’s divine Messiah as the sovereign ruler. This kingdom, when established,
will be eternal, yet Israel today has been temporarily set aside; these O.T.
prophecies have never been fulfilled. Rather, today God is doing something
different from anything which was spoken of in O.T. times. He is calling out from
among all nations a special body of people. When He has accomplished this
present purpose, when the fullness of the Gentiles be come in, God will restart
Israel’s prophetic clock and will wholly fulfill all O.T. prophecies in relation to
His ancient chosen nation. “... blindness in part is happened to Israel, until the
fulness of the Gentiles be come in” (Ro. 11:25).
The Great Tribulation deals with Israel, not with the church-age believers. This
present mystery period will end with the removal of the church-age believers
from the earth; and the Lord will then take up His plan for the nation Israel as He
fulfills the O.T. prophecies of the time of Jacob’s trouble, the coming of Messiah
in glory, and the establishment of the Messianic kingdom.
7. The church cannot be overcome, but the saints of the tribulation will be
(compare Mt. 16:18 with Re. 13:7).
8. There are events intervening between the translation and resurrection of the
church and the second advent. According to 1 Co. 15:51, EVERY saved person
will be translated at the Rapture. Yet Mt. 25:31-46 shows that when Jesus returns
to the earth at the Second Advent He will find many true believers in their natural
bodies. There must, then, be a period of time between the Rapture of the church-
age saints and the Second Coming to allow for these folk to be saved. It is
reasonable to believe that this period of time is the seven years of the Great
Tribulation.
9. The book of Revelation reveals that the church is not on earth during the
tribulation. (1) The church is not seen on earth in chapters 4-18. (2) The 24 elders
seem to represent the church. [See Elders.] (3) The witness for God in the earth
during the Tribulation is Israel, not the church (Re. 7). (4) The prayers of the
saints in Re. 8 are prayers for judgment. Only Israel prayed such prayers. The
church-age saints are instructed to pray for her enemies, not against them. These
prayers of Revelation are those of the Psalms and are based on God’s promise to
Abraham to curse those who cursed Israel. [See Imprecatory.] (5) The scorpion-
like creatures of Re. 9 are given freedom to hurt all earth-dwellers except those
Jews who were sealed by the angel of Re. 7; if church believers were on earth,
they would be subject to this horrible judgment of God. (6) Re. 10 identifies the
events of Re. 4-18 with those foretold by O.T. prophets—the days of the Great
Tribulation, the “day of the Lord.” The church age was never in the view of these
O.T. prophecies; it was an unrevealed mystery. The church has a different purpose
and program than national Israel. It is Israel that is in view in O.T. prophecy and
in Revelation 4-18. (7) The ministry of the two witnesses of Re. 11 identifies
them with national Israel and with O.T. prophecies of the “day of the Lord.” The
two witnesses minister from Jerusalem, Israel’s capital. The churches have no
such capital, her hope being heavenly, not earthly (Col. 3; Ph. 2). The two
witnesses are clothed in sackcloth, typical of O.T. Israel, not N.T. believers.
Nowhere are the churches seen in sackcloth. They are told, rather, to “rejoice in
the Lord alway: and again I say, Rejoice” (Ph. 4:4). The church-age believer’s
judgment is forever past, and he is to keep his mind centered in the heavenlies
where, in position, he is seated eternally victorious with Christ (Ep. 2:5-10). Re.
11:4 identifies the two witnesses with O.T. prophecy. Ze. 4:3, 11, 14 is a prophecy
of Israel, not the church. Further, the two witnesses call down judgment upon
their enemies in Re. 10:5, 6. Jesus rebuked his disciples for desiring to do just this
and instructed the church-age believer to pray for the well-being of his enemies,
not for their destruction (Lk. 9:54-56; Ro. 12:14, 17-21). (8) The devil persecutes
Israel, not the church, during the Tribulation (Re. 12). There can be no doubt that
the woman is identified as national Israel. Verse 5 shows the woman bringing
forth Christ; it is obvious that Jesus was brought forth by Israel, not by the
churches (Isa. 9:6,7; Ro. 9:5). Also, the symbols of Re. 12:1,2 recall familiar O.T.
typology of Israel. She is referred to as a woman (Isa. 54:5-7). The sun and moon
and the 12 stars of v. 2 remind us of Joseph’s dream regarding Israel (Ge. 37:9).
The words of Re. 12:2 are almost an exact quote from Mi. 5:3, again referencing
Israel’s delivery of the Messiah. These symbols are not used in the N.T. of the
churches. [See Allegorical, Church, Covenants, Day of Christ, Dispensationalism,
Enoch, Great Tribulation, Imprecatory, Kingdom of God, Millennium, Noah,
Parables, Prophecy, Second Coming, Tares.]
RASH. Hasty (Ec. 5:2; Ac. 19:36).
RAVEN, RAVENING. Devouring; destructive (Ge. 49:27; Eze. 39:4; Isa. 35:9).
Used to describe those who crucified Christ (Ps. 22:13); Cyrus, king of Persia
(Isa. 46:11); false prophets (Eze. 22:25, 27; Mt. 7:15); the Pharisees (Lk. 11:39).
RAVIN. (1) To prey with rapacity; to tear in pieces (Ge. 49:27). (2) That which is
torn by beasts; prey (Na. 2:12).
RAVISH. (1) To seize and carry away by violence; compelling to submit to
carnal intercourse (Webster) (Isa. 13:16; Ze. 14:2). (2) To bear away with joy or
delight; to delight to ecstasy (Webster) (Pr. 5:19, 20; Song 4:9).
RAZE. To level with the ground (Ps. 137:7).
READY. (1) Quickly; hastily; not hesitating; prompt (Ge. 18:6). (2) Prepare;
order; arrange; furnish (Ge. 46:29; Ex. 19:11; Mt. 24:44). (3) Swift; quick (Ezr.
7:6; Ps. 45:1). (4) Willing; eager; not reluctant (Mk. 14:38; Ac. 21:13). (5) Being
at the point; near; about to do or suffer (Ex. 17:4). “The phrases ‘ready to
perish’ (De. 26:5), ‘ready to be offered’ (2 Ti. 4:6), ‘ready to die’ (Lk. 7:2),
signify not ‘prepared’ as in ‘ready to be revealed’ (1 Pe. 1:5), but ‘near, soon, at
the point about’” (The Bible Word-Book).
REASON. (1) Consequence; result (Ge. 41:31; Ex. 2:23; 8:24). (2) Plead;
discuss; argue; discourse (1 Sa. 12:7; Job 13:3; Isa. 1:18; Ac. 24:25). (3)
Reasonable; seemly; proper (Ac. 6:2). (4) Underlying cause; meaning (1 Pe.
3:15).
REASONABLE. Conformable or agreeable to reason; logical; rational; expected

(Ro. 12:1).
REASONING. Discourse; discussion; argument; meditating upon a matter (Lk.
9:46).
REBECCA, REBEKAH (fattened animal, to ensnare by beauty). Daughter of
Bethuel, the nephew of Abraham; she became the wife of Isaac, and mother of
Esau and Jacob (Ge. 22:23; 24:15-67; 25:20-28; 26:7, 8, 35; 27:5-15, 42, 46;
28:5; 29:12; 35:8; 49:31; Ro. 9:10).
REBELLION. Resistance to lawful authority; revolt; obstinate disobedience;
insurrection (Ge. 14:4; Nu. 20:24; De. 1:26; 2 Ki. 18:27; Ezr. 4:12). Rebellion is
to transgress God’s law (Jos. 22:22). Rebellion is to be stubborn and to resist the
details of God’s law (1 Sa. 15:23; Ps. 78:8). Rebellion is to transgress God’s Word
(Eze. 2:3). Rebellion produces a hard look (Eze. 2:6; 3:8-9). Rebellious people
hate God’s prophets (Eze. 2:1-10; 3:4-11). Rebellion is a stubborn and
disobedient child (De. 21:18, 20). The rebellious walk after their own thoughts
(Isa. 65:2). Rebellion is to turn away from obeying God (Isa. 50:5). Rebellion is a
heart problem (Je. 5:23). Rebellion is committed by evil men (Pr. 17:11).
Rebellion is as the sin of witchcraft (1 Sa. 15:23). God will purge out the
rebellious at His coming (Eze. 20:38). [See Humble, Impenitent, Sin, Stiffhearted,
Stubborn.]
REBUKE. To reproach; correct; chide, scold, reprimand. Nehemiah rebuked the
elders (Ne. 5:7). The judges of Israel were to rebuke sin (Amos 5:10). Christ will
rebuke the nations when He returns (Isa. 2:4). Jesus rebuked the unclean spirits
(Lk. 9:42). Jesus rebuked Peter (Mk. 8:33). The Christian is to rebuke his brother
when he trespasses against him (Lk. 17:3). Sinning elders are to be rebuked (1 Ti.
5:20). The Word of God is to be preached with rebuke (2 Ti. 4:2; Tit. 2:15). Some
are to be rebuked sharply (Tit. 1:13). Christ rebukes those He loves (Re. 3:19).
One’s attitude toward rebuke reveals his spiritual condition (Pr. 9:7-8; 13:1). [See
Admonish, Chasten, Child Training, Convince, Correction, Counsel, Exhort,
False Teaching, Instruct, Pastor, Reproof, Separation, Warn.]
RECKON. (1) To count; to number (Le. 25:50; 2 Ki. 12:15; 22:7). (2) To impute
(Ro. 4:4, 9). [See Impute.] (3) To consider; to reason something to be so (Ro.
6:11).
RECKONING. Accounting (2 Ki. 22:7).
RECOMPENSE. To compensate; to make return of an equivalent for any thing
given, done or suffered; to repay (Webster) (Nu. 5:7; Ro. 12:17). [See
Vengeance.]
RECONCILE. To change from enmity to friendship; to restore a relationship
(Mt. 5:24; 1 Co. 7:11). Through Christ’s sacrifice, believing sinners are brought
into reconciliation with God (2 Co. 5:18-20; Col. 1:20, 21; He. 2:17). [See
Adoption, Gospel, Grace, Justification, Propitiation, Redemption.]
RECORD. (1) Witness (De. 30:19; Ro. 10:2; Re. 1:9). (2) Celebrate (1 Ch. 16:4).
(3) Account (Job 16:19; Joh. 1:19).
RED SEA. The sea between Egypt and Arabia which Israel crossed on dry land
when God parted the waters (Ex. 10:19). Theological liberals and many of their
“evangelical” friends say that Israel crossed north of the Red Sea in the Bitter
Lakes region. Consider the following statement from Halley’s Bible Handbook,
which is reputed to be conservative: “The sea then would have flowed north into
the depressions known today as the Bitter Lakes. If a steady wind pushed the
shallow water north into the Bitter Lakes, it would have lowered the level of the
water so that a land bridge would appear, which is not an uncommon
phenomenon. The waters on the north and the south then were a ‘wall’ or
‘defense.’ There is no need to assume perpendicular heaps of water defying
gravity--although there is no question that God could have done exactly that. ...
The Egyptians followed through the exposed sea mud and were caught and
tangled by the returning tide following the relaxed pressure of the wind.” Our
response to this is as follows: (1) The Hebrew word “suph,” which is translated
“Red” in most Bibles, does mean “reed,” but this does not mean that the Bible is
talking about a shallow reed lake. The Red Sea was called “Reed Sea” in ancient
times, not because it was shallow, but because reeds grow in marshy areas along
its shores in places. (The Hebrew word refers to water reeds in general and not to
papyrus only.) Further, in the New Testament it is called the Red Sea and not the
Reed Sea (Ac. 7:36; He. 11:29). In ancient times the name Red Sea was given to
the entire Arabian Sea, including the modern Red Sea and its arms and the
Persian Gulf (Kenneth Kitchen, On the Reliability of the Old Testament). In 1
Kings 9:26, the Gulf of Aqaba where Ezion Geber was located is called the Red
Sea. (2) The bottom line is that the Bible says they crossed a sea, and the
description of the crossing is not the description of a marsh or a lake. In ancient
times the Bitter Lakes were not deep; they were more like marshy salt flats.* But
the water that Israel crossed is described as deep and mighty. It formed a wall
unto the Israelites on the right and left as they crossed it (Ex. 14:22; 15:4-5, 10;
Ne. 9:11; Ps 106:9; Isa. 51:10). Paul describes the crossing as a baptism in the
cloud and in the sea (1 Co. 10:1-2). Baptism means immersion, so Paul was
saying that Israel walked between towering walls of water beneath the cloud of
glory. We know, then, that the crossing was over an arm of the sea itself and not a
lake or marsh. (* “Prior to the opening of the Suez Canal in 1869, Great Bitter
Lake was a large salt flat; in the arid climate, basins rarely accumulate enough
water to become true lakes,” NASA Earth Observatory). [See Inspiration.]
REDEEM, REDEMPTION. Redemption means bought and released, describing
the act of buying a slave from the market in order to give him freedom. There are
three Greek words translated “redemption” which give a wonderful picture of our
salvation in Christ: AGORAZO means to purchase in a market. This word is used
in a general sense in Mt. 13:44, 46; 27:7; Lk. 14:18,-9. In reference to salvation,
agorazo is used in 1 Co. 6:20; 7:23; 2 Pe. 2:1; Re. 5:9 and 14:2, 3. Agorazo
pictures the Lord Jesus Christ paying the awful price required by our sin. Jesus
Christ came into the slave market of this fallen world and paid the full price to
redeem men by His blood and death. EXAGORAZO means to buy out of the
market. This is the word agorazo compounded with the Greek preposition ex,
meaning out from. Jesus not only paid the purchase price, He completely
removed the believing sinner from the position of condemnation and from Satan’s
dominion. LUTROO means to loose, to set free. The emphasis of this word is that
God gives to the believer day-to-day victory over sin, Satan, and the world. We
are purchased, brought out, and released to a life of spiritual freedom in Christ.
Lutroo is used in Tit. 2:14; 1 Pe. 1:18 and He. 9:12. What Is the Price of
Redemption? We are redeemed through Christ’s blood (Col. 1:14; He. 9:12; 1 Pe.
1:18, 19). Those who say the blood of Christ is only symbolic for death are
wrong. The blood of the O.T. animal sacrifices was symbolic, typifying the blood
of Christ, but the blood was real and was required by the law of God (Le. 17:11;
He. 9:22). To change the word “blood” to “death” as some modern versions do is
wickedness and is a denial of the atonement of Jesus Christ. How Permanent Is
Redemption? It is eternal! “...having obtained eternal redemption for us” (He.
9:12). What Does Redemption Involve? The term “redemption” is used
interchangeably with “salvation.” It refers to the fullness of our salvation in Jesus
Christ. Redemption involves forgiveness of sins (Ep. 1:7); justification (Ro.
3:24); eternal inheritance (He. 9:15); resurrection (Ro. 8:23). Three Aspects of
Redemption. (1) Past (Ga. 3:13). We have been redeemed from the condemnation
of sin and the dominion of Satan. (2) Present (Tit. 2:14). We are being redeemed
from the power of sin and Satan in our daily lives. (3) Future (Ro. 8:23). We shall
be redeemed from the very presence of sin when Christ returns and we receive
resurrection bodies. [See Atonement, Blood, Eternal Security, Gospel, Grace,
Justification, Offering, Propitiation.]
REED. “Sometimes a stalk or rod of any plant, as of the hyssop (Mt. 27:48; Joh.
19:29). Usually, however, the word reed denotes a reed or cane growing in
marshy grounds (Job 40:21; Isa. 19:6); slender and fragile, and hence taken as an
emblem of weakness (1 Ki. 18:21; Isa. 36:6; Eze. 29:6); and of instability (Mt.
11:7). ‘A bruised reed’ (Isa. 42:3; Mt. 12:20), is an emblem of a soul crushed and
ready to sink in despair under a sense of its guilty and lost condition. Such a soul
the Saviour will graciously sustain and strengthen. ... The Hebrew ‘reed’ is
supposed to have been about ten feet long” (American Tract Society Dictionary).
[See Red Sea.]
REFRAIN. To restrain; to bridle; to hold in check (Pr. 10:19; Ps. 76:10, 12).
REFUGE, CITIES OF. [See Cities of Refuge.]
REFRESHING, TIMES OF. [See Times of Refreshing.]
REGENERATION. Born again; given new life; spiritually renewed.
Regeneration is used only two times in the N.T. (1) The nation Israel and the
world will be regenerated when Christ returns (Mt. 19:28). (2) Sinners are
regenerated when they trust Jesus Christ (Tit. 3:5). [See Born Again, Covenant,
Gospel, Millennium.]
REHEARSE. To tell; narrate; recite; not necessarily with the notion of repetition,
which originally belonged to the word (Bible Word-Book) (Jud. 5:11; 1 Sa.
17:31).
REHOBOAM (the people enlarged). Son of Solomon who inherited the throne
and divided the kingdom (1 Ki. 11:26 - 14:23; 2 Ch. 9:31 - 12:16).
REINS. The word “reins” is from the Latin “renes,” meaning kidneys. It is a
translation of the Hebrew word kilyaw, which refers to the kidneys and is so
translated 17 times (e.g., Ex. 29:13, 22; Le. 3:4; Isa. 34:6). Kilyaw and reins are
used metaphorically for the inner part of man, the heart and affections and will
(Psa. 16:7; 139:13; Pr. 23:16; Jer. 12:2). In many places, reins is used together
with the heart to refer to the immaterial part of man (Psa. 7:9; 26:2; 73:21; Jer.
11:20; 17:10; 20:12; Rev. 2:23). [See Conscience, Heart, Mind, Soul, Spirit.]
REJOICE. To be joyful; to exult in God (Le. 23:40; Mt. 5:12). Rejoicing most
frequently has to do with rejoicing in God, in His power and glory, in His
protection, in His graciousness, in His provision (De. 12:12; 26:11; 1 Sa. 2:1; Ps.
9:2; 31:7; 32:11; Isa. 41:16; Ph. 4:4). Rejoice in the O.T. There are four Hebrew
words most commonly translated “rejoice.” SAMACH means “to brighten up, to
be blithe or gleesome”(Strong), “to gladden” (Piel). This word is translated
“rejoice” 95 times (De. 12:7) and is also translated “glad” 55 times (Ex. 4:14),
“joy” 16 times (1 Ch. 29:9), “joyful” 4 times (Isa. 56:7), and “merry” 2 times (Ec.
8:15). The Hebrew word SUWS is translated “rejoice” 18 times (De. 28:63). It
means “to be bright, to be cheerful” (Strong). It is also translated “joy” (Isa.
65:18), “glad” (Job 3:22), and “make mirth” (Eze. 21:10). GIYL is translated
“rejoice” 40 times (1 Ch. 16:31). It means to exult, to be glad” (Strong), and is
also translated “glad” (Ps. 31:7; Isa. 66:10), “joyful” (Ps. 35:9), “joy” (Hab.
3:18), and “delight” (Pr. 2:14). ALATS, translated “rejoice” 6 times (1 Ch. 16:32),
is also translated “triumph” (Ps. 25:2). Rejoice in the N.T. The Greek word most
commonly translated “rejoice” is CHAIRO (Mt. 5:12; Lk. 1:14; Ph. 3:1). It is
translated “rejoice” 25 times. It is also translated “glad” (Mk. 14:11), “joy” (Ph.
2:17), “hail” (Mt. 26:49), “greeting” (Ac. 15:23), “God speed” (2 Joh. 1:10, 11),
“joyfully” (Lk. 19:6), and “farewell” (2 Co. 13:11). Ground of rejoicing in the
N.T. The Lord (Ph. 3:1; 4:4); Christ’s incarnation (Lk. 1:14); Christ’s power (Lk.
13:17); Christ’s presence (Joh. 16:22; 20:20); Christ’s ultimate triumph (Lk.
8:56); hearing the Gospel (Ac. 13:48); salvation (Ac. 8:39); enrollment in heaven
(Lk. 10:2); liberty in Christ (Ac. 15:31); hope (Ro. 12:12); prospect of reward
(Mt. 5:12); obedience and godly conduct of fellow believers (Ro. 16:19; 2 Co.
7:7, 9; 13:9; Col. 2:5; 1 Th. 3:9; 2 Joh. 4; 3 Joh. 3); the proclamation of Christ
(Ph. 1:18); the Gospel harvest (Joh. 4:36); suffering with Christ (Ac. 5:41; 1 Pe.
4:13); suffering in the cause of the Gospel (2 Co. 13:9; Ph. 2:17; Col. 1:24);
persecutions, trials and afflictions (Mt. 5:12; Lk. 6:23; 2 Co. 6:10); the
manifestation of grace (Ac. 11:23); meeting with fellow believers (1 Co. 16:17;
Ph. 2:28); the rejoicing of others (Ro. 12:15; 2 Co. 7:13); learning of the well-
being of others (2 Co. 7:16) (Vine). [See Believe, Cheer, Cheerful, Comfort,
Consolation, Delight, Glad, Happy, Hope, Joy, Laughter, Merry, Mirth, Music,
Oil of Gladness, Praise.]
RELIGION. The word “religion” is used only four times in the Bible, with two
different significations: (1) Religion in general, such as the Jewish religion (Ac.
13:43; 26:5). (2) “Pure religion,” which is the subject of the book of James. Here
religion is defined as the outworking of the salvation of Jesus Christ (Ja. 1:26,
27). It is the works that are produced by faith (Ja. 2:14-26). Saving faith will
always change the life. A so-called faith which does not produce obedience to
God’s Word is a dead faith. [See Sanctification, Upright.]
RELIGIOUS. Profession and form of worship; professing religion in the
outward form (Ja. 1:26). [See Religion.]
REMEMBRANCE. (1) Memory; mind; thought (Ex. 17:14; Mk. 11:21). (2)
Memorial; record (Job 13:12; Isa. 57:8; Mal. 3:16; 1 Co. 11:24). The phrase “in
remembrance” means to remember; to memorialize (2 Sa. 18:18; La. 3:20; Lk.

22:19). The phrase “put in remembrance” means to remind; put in mind (Isa.
43:26; 2 Pe. 1:12).
REMISSION. To dismiss or pass over. God dismisses and passes over the
believer’s sin because of the sacrifice of Christ (Ro. 3:25; Mt. 26:28; Ac. 2:38;
5:31; 10:43; 13:38; 26:18; He. 9:22; 10:18). [See Atonement, Blood, Gospel,
Grace, Justification, Mercy, Propitiation, Redemption.]
REMNANT. Left over; remaining; residue (Ex. 26:12; Le. 2:3; De. 3:11; 2 Sa.
21:2; Mt. 22:6; Re. 11:13; 12:17; 19:21). “Remnant” often refers to God’s
preservation of a portion of Israel through the centuries of judgment. He has
promised through His covenants with Abraham and David that a remnant will be
preserved to inherit the Messianic kingdom (1 Ki. 19:18; Isa. 1:9; 10:20-23;
11:11, 12, 16; Je. 32:38, 39; Zep. 8:12; Joel 2:32; Mi. 2:12; 5:7-8; Zep. 2:7; 3:13;
Ze. 8:12; Ro. 9:27; 11:5). [See Covenant, Kingdom, Great Tribulation,
Millennium, Prophecy.]
REMPHAN (Ac. 7:43). [See Idolatry.]
REND. To tear; to break off (Ge. 37:29; 44:14; Le. 10:6; Ps. 7:2).
RENDER, RENDERED. (1) To repay; to return (Pr. 12:14). (2) To give (Pr.
26:16).
RENEW. To make new; to reestablish; to rebuild; to restore to a former state; to
renovate (1 Sa. 11:14; 2 Ch. 15:8; Job 10:17; 29:20; He. 6:6). This term is
frequently used to describe the renewal of spiritual vigor in the child of God (Ps.
51:10; 103:5; Isa. 40:31; 41:1; Ro. 12:2; 2 Co. 4:16; Ep. 4:23; Col. 3:10; Tit. 3:5).
[See Awakening, Revive.]
RENOUNCE. To disown; to disclaim; to reject; to refuse (2 Co. 4:2).
RENOWN. Fame; celebrity; exalted reputation (Ge. 4:6; Nu. 1:16; 16:2; Isa.
14:20; Eze. 16:14, 15; 23:23; Da. 9:15).
RENT. Torn; destroyed (Ge. 37:23; Ex. 28:32; 39:23; Jos. 9:4, 13; 1 Sa. 15:27; 1
Ki. 13:3, 5; Eze. 30:16; Mt. 9:16; Mk. 2:21; Lk. 5:36). To rend the clothes
typified repentance and shame (Le. 13:45; 1 Sa. 4:12; 13:31; 15:32; 2 Ki. 18:37;
Isa. 36:22; Je. 41:5).
REPAY. To pay back; to return; to refund (De. 7:10; Job 21:31; Pr. 13:21; Isa.
59:18; Lk. 10:35; Ro. 12:19; Phile. 19).
REPEATETH. To gossip (Pr. 17:9). [See Whisperer.]
REPENTANCE. Bible repentance is to turn to God in surrender to His authority;
it is a change of mind toward God that results in a change of life (Mt. 3:1-2; Lk.
5:32; 13:1-3; 18:13; Ac. 2:38; 5:31; 17:30; 20:21; 26:20; 2 Pe. 3:9). There are two
types of repentance: (1) Once-for-all repentance by unbelievers unto salvation
(Lk. 13:3; Acts 2:38). (2) Continual repentance by believers for sanctification
(Re. 2:5, 16, 21-22). Bible preachers proclaimed repentance, and if faith is the
same as repentance as some claim, this would make no sense. Repentance was
preached by John the Baptist (Mt. 3:1-10), by Jesus Christ (Mt. 4:17; 9:13;
11:20-21; Lk. 13:2-5; 15:7, 10; 24:46-48), by Christ’s disciples (Mk. 6:12), by
Peter (Acts 2:38; 3:19; 5:31; 8:22-23; 2 Pe. 3:9), and by Paul (Acts 17:30;
20:20-21; 26:20).
Bible Words for Repentance
Hebrew words for repentance: “SHUB or SHUV is translated repent in 1 Ki.
8:47. In Eze. 14:6 this word is translated ‘repent’ and ‘turn.’ NACHUM is used of
man’s repentance in Je. 31:19. See also Ex. 13:17; Ju. 21:6; Je. 8:6. Nacham is
translated ‘comfort’ in Ge. 5:29 and in 58 other places and ‘ease’ in Isa. 1:24.
Robert B. Girdlestone, in Synonyms of the Old Testament, says, ‘...the original
meaning of this word is generally understood to be ‘to draw a deep breath,’ and
this is taken as the physical mode of giving expression to deep feeling, either of
relief or sorrow’ (p. 87). NOCAHM, a related word, is used in Ho. 13:14,
referring to God’s promise that He will resurrect Israel and that ‘repentance shall
be hid from mine eyes.’ NICHUM, another related word, is used in Ho. 11:8,
referring to God, and is translated ‘comfort’ in Isa. 57:18 and Ze. 1:13” (Bruce
Lackey, Repentance Is More Than a Change of Mind).
Greek words for repentance: “METANOEO. According to R.C. Trench,
Synonyms of the New Testament, metanoeo involves four things: ‘(1) to know
after, (2) the change of mind consequent on this after-knowledge, (3) regret for
the course pursued, resulting from the change of mind consequent on this after-
knowledge, (4) the change of conduct for the future, springing from all this’ (pp.
257-258). Trench is considered by many to be an authority in N.T. Greek. His
book on synonyms is a classic; it was first published in 1880 in London, so it
cannot be accused of being a part of the current debate over repentance. Thayer’s
Greek-English Lexicon of the New Testament says that metanoeo (the verb) means
‘to change one’s mind, i.e. to repent of one’s past sins’ (p. 405). Of the noun
metanoia, he adds, ‘the change of mind of those who have begun to abhor their
errors and misdeeds, and have determined to enter upon a better course of life, so
that it embraces both a recognition of sin and sorrow for it and hearty
amendment, the tokens and effects of which are good deeds’ (p. 406).
METAMELOMAI is used synonymously with metanoeo. In Mt. 21:29, 32
metamelomai refers to a change of mind which results in a change of action. The
son obviously changed his action as well as his mind, because he ‘repented, and
went’ (v. 29). In He. 7:21 metamelomai tells us that the Lord will not change His
appointment of Christ as a priest after the order of Melchizedek. The change of
action is inherent and cannot be ignored” (Lackey, Repentance Is More Than a
Change of Mind).
New Testament Teaching on Repentance
Matthew 3:1, 8. John the Baptist defined repentance as a change in life. He
demanded “fruits meet for repentance,” which meant that he wanted to see
evidence that they had repented before he would baptize them.
Matthew 11:20-21. Christ that that repentance will be evidenced by a change in
life.
Matthew 12:41. Jesus stated that the men of Nineveh ‘repented at the preaching
of Jonas.’ Jonah 3 shows that they heard the Word of God, believed God, fasted,
put on sackcloth, and turned from their sin. Christ said their change of life was a a
result of their repentance.
Matthew 21:28-29. The son’s repentance produced a change of action.

Luke 13:3-5. Christ requires repentance for salvation.
Luke 24:47. Repentance is part of the Gospel message that is to be preached to
the ends of the earth.
Acts 2:37-41. The Jews in Acts 2 who heard Peter’s sermon repented and the
evidence is that they gladly received his word, were baptized, joined themselves
with the Christians, and obeyed God.
Acts 3:19. Repentance results in conversion of life.
Acts 5:31. Repentance is required for forgiveness of sin.
Acts 8:21-22. Peter warned Simon to repent of his covetousness, which meant he
was to turn from it.
Acts 11:18. The disciples described salvation as repentance.
Acts 17:30. Paul preached repentance to the idolatrous people at Athens. He said
that God demands repentance.
Acts 20:21. This verse summarizes Paul’s preaching about salvation. He preached
repentance toward God and faith in Christ. The sinner must repent about his
disobedience toward God and must exercise faith in the death, burial, and
resurrection of Christ.
Acts 26:20. Paul preached the same message as John the Baptist in Matthew 3:8.
Repentance is not a work but it results in good works.
2 Corinthians 7:9-11. Lessons: (1) Repentance is the product of God’s Word (2
Co. 7:8; Jonah 3:5; Acts 2:38-41). (2) Repentance is a change of mind that results
in a change of life. (3) Repentance is not the same as reformation or other types
of “the sorrow of the world.” Repentance has to do with God and sin. Many
people, when they get into trouble, are sorry for the trouble and they determine to
change their lives. This is not repentance, because it does not deal with one’s sin
against God and it does not result in a change of relationship to God. (4) True
repentance is permanent (2 Co. 7:10).
2 Corinthians 12:21. True repentance deals with sin and results in a change of
life.
1 Thessalonians 1:9-10. This passage doesn’t use the word “repentance” but it
gives a perfect definition of biblical repentance. It means to turn to God from
idols to serve the living and true God. Note that repentance is directed to God
(compare Acts 20:21; 26:20). Repentance results in a change of life (turning from
idols to serve God).
2 Timothy 2:25-26. Repentance results in “acknowledging the truth” and recovery
from the snare of the devil. Repentance is a work of God in the heart of a
responsive sinner. God convicts of sin and calls the sinner to repentance and faith
in Christ, and if the sinner responds, God grants salvation and performs His work
of repentance in the sinner’s life. The result is always a change of life.
2 Peter 3:9. The Bible frequently describes salvation in terms of repentance.
Revelation 2:21-22. Christ required that the people “repent of their deeds.” He is
not satisfied with a change of mind without a change of action.
Revelation 3:3. The repentance Christ required produced a complete change in
attitude and action about specific sin and error.
Revelation 9:20-21. True repentance is to reject sin, idolatry, and error.
Revelation 16:9, 11. Repentance means to be willing to turn from one’s sinful
ways.
Illustrations of Repentance
1. Repentance is the Prodigal Son coming to right thinking, confessing his sin
against God and his father, and returning home (Lk. 15:17-20).
2. Repentance is the Thessalonians turning to God from idols to serve the living
and true God (1 Th. 1:9).
3. Repentance is Zacchaeus turning from corruption to uprightness (Lk. 19:8-9).
4. Repentance is Nebuchadnezzar humbling himself before God (Da. 4:37).
5. Repentance is the Philippian jailer turning to Jesus Christ and becoming a kind
helper of Christians (Acts 16:33-34).
6. Repentance is the Christ-rejecting Jews at Pentecost turning to Christ and
continuing in obedience (Acts 2:38-42).
7. Repentance is a sinner raising the white flag of surrender to God. Repentance is
a sinner who is at enmity with God laying down his arms, raising the white flag
of surrender, and submitting to the One against whom he was in rebellion.
8. Repentance is a U-Turn. Repentance is when a sinner is heading one direction,
which is the direction of sin and self-will, and he stops and turns around so that
he is now going God’s way. This definition of repentance is seen in Exodus
13:17. The Jews were in danger of turning around and returning to Egypt.
9. Repentance is an assassin laying down his knife. “The hand that clutches the
assassin’s knife must open before it can grasp the gift its intended victim proffers;
and opening that hand, though a single act, has a double aspect and purpose.
Accepting the gift implies a turning from the crime the heart was bent on, and it
was the gift itself that worked the change. Faith is the open hand, relatively to the
gift; repentance is the same hand, relatively, not only to the gift but more
especially to the dagger that is flung from it” (James Stewart, Evangelism).
10. Repentance is the thief returning stolen property. “I believe we ought to make
right what we can make right. What if I was staying with a group of preachers and
one of them stole my wallet while I was sleeping? The next day he comes up to
me and tells me he is terribly sorry and asks me to forgive him. I would be glad to
hear that he is sorry for stealing my wallet, but I would certainly want and expect
more than that from a repentant thief. I would want my wallet back! I don’t
believe he has really repented unless he brings my billfold back. I DON’T
BELIEVE YOU HAVE REPENTED UNTIL YOU GET RIGHT AND SAY,
‘LORD, I’M GOING TO LIVE DIFFERENTLY FROM NOW ON,’ AND BY
THE GRACE OF GOD YOU WILL LIVE DIFFERENTLY” (Lester Roloff,

Repent or Perish)
Repentance or Faith?
Some men point to John 3:16 and Acts 16:31, claiming that it is not necessary to
preach repentance since we don’t see it in these passages.
This is a strange way to use the Bible, since it is so obvious from other passages
that repentance is necessary. Jesus said it is necessary (Luke 13:1-5); Paul said it
is necessary (Acts 17:30, etc.); Peter said it is necessary (2 Pe. 3:9). If preaching
repentance is not necessary and we only need to preach faith, why did Christ and
the apostles preach repentance?
I would say to the issue of why verses such as John 3:16 and Acts 16:31 don’t
mention repentance is that proper saving faith includes repentance and proper
repentance includes faith. I say this because repentance and faith are sometimes
spoken of in Scripture as both being necessary for salvation (i.e., Acts 20:21; He.
6:1), while at other times only one or the other is said to be necessary. Salvation is
referred to as coming to repentance with no mention of faith in Matthew 9:13;
11:20-21; 21:32; Mark 1:4; 2:17; 6:12; Luke 15:7; 24:47; Acts 2:38; 3:19; 5:31;
11:18; 26:20; 2 Corinthians 7:10; 1 Thessalonians 1:9; 2 Timothy 2:25; and 2
Peter 3:9. Then in other passages, such as John 3:16 and Acts 16:31, salvation is
referred to as believing and repentance is not mentioned. By comparing Scripture
with Scripture (rather than isolating Scripture, which is the method used by false
teachers), I conclude that saving faith includes repentance.
Preaching repentance depends on the context. The Philippian jailer was obviously
under deep conviction when he cried out, “What must I do to be saved.”
Doubtless Paul and Barnabas had been witnessing to him. Now he was fully
ready to do whatever God told him to do. There was no need to go into
repentance. He was already repenting! I, too, have met men in jails that were
ready to be saved. They had heard the gospel and God was working in their
hearts; they knew that they were sinners and were deeply sorry for their past lives
and were ready to bow before God. All that was needed was to explain to them
how to put their faith in Christ in a saving manner (e.g., Romans 10:8-13). On the
other hand, when Paul preached to the idolaters at Athens who were looking on
the matter of Christ and the resurrection as merely another philosophical debate,
he told them that God “now commandeth all men every where to repent” (Acts
17:30).
Repentance and faith are two separate things that come together for salvation, but
they act together as one thing. “Repentance is included in believing. Howbeit,
repentance is not faith, nor faith repentance. ‘He that believeth,’ implies
repentance. ‘Repent and be converted,’ involves faith. ... Repentance is one
threefold action: in the understanding--knowledge of sin; in the feelings--pain and
grief; in the will--a change of mind and a turning around” (James Stewart,
Evangelism, pp. 48, 49).
[See Convict, Convince, Godly Sorrow, Gospel, Humble, Impenitence,
Impudence, Justification, Presumptuous, Pride, Righteousness, Sanctification,
Stiffhearted, Stubborn]
REPLENISH. The word translated “replenish” in Ge. 1:28 is more commonly

translated “to fill.” See Ge. 1:22; 6:11; 21:19; 24:16; 26:15; 42:25; and 44:1. By
using this word, God is not saying that the world had become depopulated and
needed to be repopulated.
REPORT. Fame; reputation (Ac. 6:3; 10:22; He. 11:2).
REPROACH. [See Revile.]
REPROBATE. Failing to pass the test; disapproved; rejected (Je. 6:30; 2 Co.
13:5-7; 2 Ti. 3:8; Tit. 1:16). Ro. 1:28 speaks of a “reprobate mind,” referring to
the fact that God rejects those who reject Him, and allows them to be taken over
by uncleanness and wickedness (Ro. 1:28-32). This reprobation of mind is
connected in the previous verses in Romans with homosexuality and moral
perversion. [See Sodomy.]
REPROOF. To charge with a fault, to convict, to blame. An example is John
reproving Herod for marrying his brother’s wife (Lk. 3:19) and Paul reproving
Peter for his hypocrisy (Gal. 2:11). To reprove also means to persuade, to give
evidence, to convince. The word “reproof” in 2 Timothy 3:16 is the Greek word
“elegchos,” which is elsewhere translated “evidence” (Heb. 11:1). To reprove is
to convince someone of his sin or error (1 Co. 14:24; Tit. 1:9). To reprove means
to shine the light of God’s Word on the deeds of darkness (Eph. 5:11-13). The
Spirit of God has come to reprove the world of sin (John 16:8). [See Admonish,
Chasten, Child Training, Convince, Correction, Counsel, Exhort, False Teaching,
Instruct, Pastor, Rebuke, Separation, Warn.]
REPROVE. [See Reproof.]
REQUITE. To recompense (Ge. 50:15; De. 32:6; Ju. 1:7; 1 Sa. 25:21; 1 Ti. 5:4).
REREWARD. Last; rear; protection (Nu. 10:25; Jos. 6:9; 1 Sa. 29:2; Isa. 52:12;
58:8).
RESOLVE. Determination; to understand the solution to a difficulty (Lk. 16:4).
RESTORE, RESTITUTION. To pay back; to make whole (Ge. 20:7, 14; Ex.
22:1-12; Le. 6:4-5; 24:21; 25:27, 28; Nu. 35:25; De. 22:2; Ju. 11:13; Ps. 51:12;
Mt. 17:11; Ga. 6:1).
RESTITUTION, TIMES OF. [See Times of Restitution.]
RESURRECTION. Raising of the dead. It involves the body, not the spirit, as
man’s spirit continues to have consciousness after death (Lk. 16:22-31; 2 Co.
5:6-8; Ph. 1:21-23; 2 Ti. 4:6; 2 Pe. 1:14; Re. 6:9-11). Death is a departure of the
spirit from the body. The basic meaning of death is separation. Spiritual death is
separation from God. Physical death is separation from the body. Ja. 2:26 says,
“the body without the spirit is dead.” Eternal death is eternal separation from God
in the lake of fire. The Error of Soul Sleep. The doctrine that man’s spirit sleeps
unconsciously in the grave until resurrection is contrary to Scripture. The
Apostles taught that death is a departure of the spirit from the body. 1 Th. 4:13-17
tells us that when Christ returns He will bring with Him the dead saints to receive
their resurrection bodies. The bodies of the deceased believers are sleeping in the
graves, but their spirits are with the Saviour in heaven. The Bible says death
cannot separate the believer from Christ (Ro. 8:38-39). Many O.T. references also
teach that death is a departure of the spirit (Ge. 25:8; 35:18; Nu. 27:13; 1 Ki.
17:21-22). [See Death.] The Different Resurrections. There will not be one
general resurrection. There are at least four different resurrections spoken of in
the Bible. (1) The resurrection of Jesus Christ (1 Co. 15:20). The O.T. feast of
first fruits was a picture of Christ’s resurrection as the first fruit of those who
sleep in death (Le. 23:9-14). (2) The resurrection of N.T. believers at the Rapture
(1 Co. 15:23; 1 Th. 4:13-17). (3) The resurrection of Israel and O.T. saints at the
coming of Christ (Da. 12:1-3, 13; Re. 20:4-6). (4) The resurrection of the unsaved
dead following the Millennium (Re. 20:5-15). The saved shall be raised to eternal
glory; the unsaved to eternal punishment and shame (Joh. 5:28, 29). [See Hell,
Judgment.] Resurrection Teaching in the Old Testament. Job 19:25-27; Ps.
16:10; Isa. 26:19; Da. 12:2, 13. Christ’s Resurrection. (1) It was prophesied—by
O.T. prophets (Ps. 16:8-11; Ac. 2:24-31); by Jesus Himself (Mt. 16:21). (2) It was
fore viewed—by Jonah (Mt. 12:40); by Isaac (He. 11:17-19). (3) It was fulfilled
bodily (Lk. 24:36-43; 1 Co. 15). When the disciples thought the resurrected
Christ was a spirit, He told them to touch Him, and He ate food to prove to them
that He had risen bodily. Anyone who denies the bodily resurrection of Jesus
Christ denies the plain testimony of Scripture. The Apostle Paul called all such
doubters “fools” (1 Co. 15:35-36). (4) It was significant. (a) It proves that Jesus is
the Son of God (Ro. 1:4). (b) It guarantees our salvation (Ro. 4:25). (c) It
illustrates the power of God (Ep. 1:19-20). (d) It promises our resurrection (1 Co.
15:20-24). (e) It encourages us to live steadfast Christian lives (1 Co. 15:58). The
Nature of the Resurrection Body. (1) It is a real, physical body (Lk. 24:36-43).
(2) It is an incorruptible body (1 Co. 15:42). It is not subject to decay and
infirmity. (3) It is a glorified body (1 Co. 15:43). This speaks of the kingly glory
of the resurrected Christ in which the believer will share. (4) It is a spiritual body
(1 Co. 15:44). This does not mean the resurrection body is not physical, which
would contradict the entire testimony of Scripture; it means the resurrection body
is not natural like man’s present body. 1 Co. 15:44 contrasts the natural body with
the spiritual body. Both are real bodies, but they are different types of bodies. In
man’s present condition, man’s spirit is subject to the body to a large degree; in
the resurrection, the spirit will control the body. Of the cherubim, the Scripture
says, “Whithersoever the spirit was to go, they went” (Eze. 1:20). This will be
true for the resurrected believer. (5) It is an immortal body (1 Co. 15:53). This
means it is not subject to death. [See Death, Jesus Christ, Judgment, Millennium,
Prophecy.]
REUBEN (behold a son). Eldest son of Jacob (Ge. 29:32; 30:14; 35:22;
37:19-22; 42:22-37; 49:4). Reuben’s children form the tribe of Israel by that name
(Ge. 4:6-9; Nu. 1:21; 2:16; 32:1-33; Jos. 13:15-32; 15:6; 2 Ki. 10:32, 33; 1 Ch.
5:25, 26; 12:37; Eze. 48:6-31; Re. 7:5).
REUEL (fellowship of God). (1) A son of Esau (Ge. 36:4). (2) Moses’ father in
law (Ex. 2:18). In Ex. 3:1 he is called “Jethro,” and in Nu. 10:29, “Raguel.” There
is a simple explanation for the seeming discrepancy. First, the names “Reuel” and
“Raguel” are from the same Hebrew word. In other words, they are the same
name. Second, the name “Jethro” “is not a proper name, but a title of honor
denoting ‘excellency’ (Halley). Moses’ father-in-law’s name was Reuel (or
Raguel) and his title was Jethro.
REVELATION - BOOK OF. The last book of the Bible, containing the
revelation of Jesus Christ given to the Apostle John. The Greek word for
Revelation, apokalupsis, means “an uncovering” and is the basis of the English
word apocalypse.
The Outline of Revelation
(Re. 1:19). (1) Things which thou hast seen (Re. 1). (2) Things which are (Re.
2-3). (3) Things which shall be hereafter (Re. 4-22).
Revelation Summarizes and Concludes all Bible Prophecy
All of the great prophetic themes find fulfillment in Revelation. Some of these are
as follows:
1. The Lord Jesus Christ. Revelation is first and foremost a revealing of Jesus
Christ (Re. 1:1). We see Him as the eternal God, the Alpha and Omega (Re. 1);
the glorified High Priest of the churches (Re. 1-3); the Lamb slain for the sins of
the world (Re. 5); the One who controls the events of the world (Re. 6-18); the
Good Shepherd (Re. 7:15-17); the eternal King (Re. 11:15); the Bridegroom (Re.
19); the Word of God (Re. 19); the Captain of the saints (Re. 19); the Judge of all
men (Re. 20); the One sitting on the eternal throne of God (Re. 22:3).
2. The Church. N.T. prophecies regarding the church (using the term in a general
and institutional sense) also find fulfillment in Revelation. There are two major
aspects to church prophecy. One, the true church will persevere through the
centuries and the true N.T. believers will be taken out of the world before the
Great Tribulation begins (Mt. 16:18; 1 Th. 4-5). This finds fulfillment in Re. 4-5.
Two, the apostate church will grow increasingly corrupt and finally will be
judged (2 Ti. 3). This finds fulfillment in Re. 17-19.
3. Satan and Evil. Ge. 3 records the beginning of Satan’s work in this world and
the beginning of evil among men. This wickedness has progressed in the world
through the centuries, and the book of Revelation records the end of this matter.
There will be one brief, final period of intense evil in the world when Satan is
given free reign. Christ will then return and put down evil and the evil one.
4. Israel. The Bible prophecies regarding the blessing of Israel and the
establishment of the Davidic kingdom (Isa. 9:6-7; 35:1-10; 60:1-22) find
fulfillment in Revelation. First there are the judgments preceding the
establishment of Israel’s kingdom (Ze. 13:8-19; Re. 6-18). Then Israel’s Messiah
will come in power to destroy their enemies and set up the kingdom (Ze. 14; Re.
19-20).
5. The Antichrist. All Bible prophecy regarding the final man of sin (Da. 8-11; 2
Th. 2; 1 Joh. 2) find fulfillment in Revelation (Re. 13; 16; 19).
6. The Gentile Nations. The prophets had much to say about the nations of the
world. Consider, for example, Isa. 15-24. All such prophecies find ultimate
fulfillment in Revelation. The nations will be judged (Re. 6-18); will be ruled
over by the saints after Christ’s return (Re. 20:4); and will bring gifts into the
New Jerusalem (Re. 21:24-27). [See Babylon, Church, Covenant, Cup, Daniel,
Day of the Lord, Great Tribulation, Kingdom, Millennium, Prophecy, Rapture.]
REVELLING. Carousing; drunkenness; evil living (Ro. 13:13; Ga. 5:21; 1 Pe.
4:3).
REVENGE. “Revenge” and “vengeance” are translated from the same Greek
words. [See Vengeance.]
REVENGER OF BLOOD. The relative of a murdered person intent upon
avenging the death of a loved one. It was customary in Israel, as elsewhere in the
East, for a relative to seek the life of a person who murdered his next of kin. The
cities of refuge were set up to protect those who killed someone accidentally or in
self-defense (Nu. 35:19, 24, 25, 27). [See Avenger of Blood, Cities of Refuge,
Kill, Vengeance.]
REVERENCE. (1) Veneration; fear mingled with respect and esteem (Le. 19:30;
Ps. 89:7; Mt. 21:37; Ep. 5:33; He. 12:9, 28). (2) To bow before; to salute;
venerate; honor (2 Sa. 9:6; 1 Ki. 1:31; Es. 3:2). What are we to reverence: God
(Ps. 89:7), parents (He. 12:9), husbands (Ep. 5:33), the Lord’s sanctuary (Le.
19:30). The latter would apply today to the N.T. church (1 Ti. 3:15). [See
Church.]
REVEREND. Inspiring awe; venerable. This term is used only one time in the
Bible, and it is a name for God (Ps. 111:9). Today it is common for an ordained
preacher to be called “reverend” as a title, but there is no biblical support for this
practice.
REVILE. To abuse with hurtful language; to reproach (Joh. 9:28; Ac. 23:4; 1 Co.
4:12; 6:10; 1 Pe. 2:23). In the KJV the Greek word translated “revile” is also
translated “reproach” (Lk. 1:25; 6:22; Ro. 15:3; 1 Ti. 3:7; 4:10; He. 4:10; 10:33;
11:26; 1 Pe. 4:14) and “rail” (1 Co. 5:11; 1 Pe. 3:9).
REVIVE. To bring again to life; to raise from languor, depression or
discouragement; to rouse; to renew (Ge. 45:27; Ju. 15:19; 1 Ki. 17:22; Ne. 4:2;
Ps. 138:7; Ro. 7:9). It is used frequently to describe God’s renewal of Israel in the
end times (Ps. 85:6; Isa. 57:15; Ho. 6:2; 14:7; Hab. 3:2). It is used to describe
Christ’s resurrection (Ro. 14:9). [See Awakening, Renew, Resurrection, Revival.]
REWARD. Earning; payment for services rendered (Nu. 18:31; 1 Sa. 24:19; Lk.
6:23; 1 Co. 3:8; 1 Ti. 5:18). Salvation by grace is the opposite of reward (Ro.
4:4-5; 11:6). It is a free gift (Ro. 3:24; Ep. 2:8-9). [See Grace, Judgment.]
RICHES. [See Covetous, Gold, Labor, Money, Poverty, Tithe.]
RIDDANCE. To consume; to end (Le. 23:22; Zep. 1:18).
RIFLED. To be spoiled; robbed (Ze. 14:2).
RIGHTEOUSNESS. “Righteousness, as used in Scripture and theology, is
nearly equivalent to holiness, comprehending holy principles and affections of
heart, and conformity of life, to the divine law. It includes all we call justice,
honesty, and virtue, with holy affections; in short, it is true religion” (Webster).
Three Kinds of Righteousness. (1) The righteousness of man. This is the morality
and religious aspirations of the natural, fallen man. In God’s holy eyes this
impure righteousness is as filthy rags (Isa. 64:6). Sinful man’s attempts at good
works are unacceptable, being entirely tainted with the fallen self. (2) The
righteousness of the law (Ro. 2:26). This is the righteousness of obeying God’s
laws. Since no man can keep God’s law perfectly, it is impossible to be justified
through it (Ro. 3:19-20; Ga. 3:10, 11). (3) The righteousness of God (Ro. 1:17),
referring to God’s moral and spiritual perfection. The Theme of Romans. The
righteousness of God is the theme of Paul’s epistle to the Romans. The question
raised and answered in this epistle is this: How can sinful, unrighteous man attain
God’s righteousness? The answer is twofold: First, God gives the imputed
righteousness of Jesus Christ to those who trust Him (Ro. 3:21-25). Jesus died
and paid the punishment for man’s sins, and He rose from the dead. Because of
this payment, God puts perfect righteousness to the account of the sinner who
believes on Christ (2 Co. 5:21). This results in the believer standing in a new
position before God—no longer a condemned outcast, but now a blessed child of
God (Ro. 5:1-2). Secondly, God gives the imparted righteousness of Jesus to
believers that they might grow in conformity to Jesus Christ in practice as well as
position (Ro. 8:1-14). The Holy Spirit dwells in the believer to reproduce the life
of Jesus Christ in him. Paul spoke of these two aspects of salvation—imputation
and impartation—in Ga. 2:20. He said, “I am crucified with Christ; nevertheless I
live...” This is imputed salvation. Paul’s sin was imputed to Jesus, and Jesus’
righteousness was imputed to Paul. Next he said, “... yet not I but Christ liveth in
me: and the life which I now live in the flesh I live by the faith of the Son of God,
who loved me, and gave himself for me.” This refers to imparted righteousness
whereby Paul became a new man in his earthly walk. [See Gospel, Holy, Just,
Justification, Sanctification.]
RIGOUR. Severity; strictness; hardness; fury (Ex. 1:13, 14; Le. 25:43, 46, 53).
RIMMON (2 Ki. 5:18). [See Idolatry.]
RINGSTRAKED. Striped; with bands (Ge. 30:35, 39, 40; 31:8, 10, 12).
RIOT. Debauchery; excessive feasting; wanton or licentious in festive
indulgencies (Pr. 23:20; 28:7; Lk. 15:13; Ro. 13:13). The Greek word translated
“rioting” in Ro. 13:13 is translated “reveling” in 1 Pe. 4:8.
ROARING. The groaning of a man in great pain (Job 3:24; Ps. 22:1; 32:3). Also
used to describe the roaring of a lion (Job 4:10; Isa. 5:29; Ze. 11:3).
ROCK. In the O.T. God is called “the Rock” at least 30 times (De. 32:4, 15, 18,
30, 31; 1 Sa. 2:2; 2 Sa. 22:2, 3, 32, 47; Ps. 18:2, 31, 46; 28:1; 31:2, 3; 42:9; 61:2;
62:2, 6-7; 71:3; 78:35; 89:26; 92:15; 94:22; Isa. 17:10; 51:1). God as “rock”
means the following: He is our defense and protection (Psa. 18:2; 71:3); He is
high and exalted like a mountain (Psa. 61:2); He is perfectly righteous,
dependable, sure (Psa. 92:15). God is not like shifting sand or slippery mud; He is
a rock. In the N.T. Jesus Christ is called “the Rock” five times (Mt. 16:18; Ro.
9:33; 1 Co. 10:4; 1 Pe. 2:8). SPIRITUAL LESSONS FROM THE FACT THAT
JESUS CHRIST IS CALLED A ROCK: (1) Jesus Christ is identified as Jehovah
God! That O.T. Rock was Christ (1 Co. 10:4). (2) Jesus Christ is the believer’s
sure and solid Foundation (Ps. 40:2; Mt. 16:18). (3) Jesus Christ is the believer’s
source of refreshment; water comes from the smitten Rock (Ex. 17:6; 1 Co. 10:4).
(4) Jesus Christ is the believer’s place of refuge (Ps. 28:1; 31:2; 61:2). (5) Jesus
Christ is the believer’s strength (Ps. 62:7). (6) Jesus Christ is the fearful Judge of
unbelievers (Ro. 9:33; 1 Pe. 2:8). (7) Jesus Christ is that Stone which will come
from heaven and destroy the wicked kingdoms of this world (Da. 2:34-35, 44-45).
[See Cornerstone, Jesus Christ, Stumbling Block, Stumblingstone.]
ROD. A staff; a branch; a pole (Ex. 4:2). A rod of correction and punishment (Job
9:34; Pr. 10:13; 13:24; 22:15; 23:13-14; 29:15; 1 Co. 4:21; Re. 2:27). A rod of
guidance and sustenance (Ps. 23:4; Mi. 7:2). The expression in Micah 7:14, “feed
thy people with thy rod,” signifies both to feed and to rule. “The shepherd
invariably carries a staff or rod with him when he goes forth to feed his flock.
With this staff he rules and guides the flock to their green pastures, and defends
them from their enemies. With it, also, he corrects them when disobedient, and
brings them back when wandering” (The Land and the Book).
ROLL. A rolled manuscript (Isa. 8:1; Je. 36:2; Eze. 2:9; 3:1). “A book in ancient
times consisted of a single long strip of paper or parchment, which was usually
kept rolled up on a stick, and was unrolled when a person wished to read it” (The
People’s Bible Encyclopedia). [See Volume.]
ROSE OF SHARON. The “rose of Sharon” (Song 2:1) is difficult to identify
with certainty today. If it is has survived, the best possibilities seem to be the
Sharon tulip (Tulipa agenensis), the Madonna lily (Lilium candidum), the crocus,
and the narcissus (Amaryllidaceae). The Bible itself gives the following tips as to
this flower’s identity: First, it must have been beautiful and desirable, since it is
used to describe romantic affection. Second, the Hebrew word (khabatstsehleth)
“implies a bulbous plant” (Morris Bible Dictionary). This is probably confirmed
by the fact that Song 2:1-2 uses the lily as a Hebrew parallel to the Rose of
Sharon. We believe the lily, the tulip, or the crocus are the best candidates.
Several varieties of crocus are found in Israel, with different shapes, colors, and
blooming times. The most beautiful is the Crocus cancellatus, with six purple
petals and orange stamens. The most common is the Crocus hyemalis, which is
white with a dark yellow center. The Hebrew word for rose in Song 2:1 is used in
Isa. 35:1 for Christ’s kingdom, when “the desert shall rejoice and blossom as the
rose.”
RUDDY. Red; reddish (1 Sa. 16:12; 17:42; Song 5:10).
RUDIMENTS. A first principle, or element; that which is to be first learnt; the
primary rules of an art or religion (Webster). The “rudiments of the world”
mentioned in Col. 2:20 refer to worldly religious principles whereby men try to
gain merit with God. Paul mentioned this in the context of his treatise against
certain heresies which deny the sufficiency of Jesus Christ and of His atonement
and which seek to know God through the keeping of man-made ordinances and
laws (“touch not; taste not; handle not” Col. 2:21). [See Bible, Celibacy,
Elements, Jesus Christ, Vegetarian.]
RUE. A common herb used as a condiment and a medicine (Lk. 11:42).
RUTH (looking on with delight, satisfied, beauty). A Moabitess woman who
married Boaz and became the mother of Obed, grandfather of David, in the
lineage of Jesus Christ (Ruth; Mt. 1:5).
-S-
SABACHTANI. [See Eli, Eli, Lama Sabachtani.]
SABAOTH (hosts). “Lord of sabaoth” is the same as “Lord of hosts” (Ro. 9:29;
Ja. 5:4). [See God.]
SABBATH (rest). God first gave the sabbath as a duty to man in the book of
Exodus. It is true that the sabbath originated at the completion of the creation (Ge.
2:1-3), but that was God’s rest, not man’s. There is no record in Genesis that God
gave the sabbath to man, and there is no record of men keeping the sabbath before
Israel in the wilderness. Nehemiah 9:13-14 plainly states that the sabbath was
first given to Israel. Seventh-day Adventists teach that men kept the sabbath from
the days of Adam onward, but this is based on Ellen G. White’s imagination and
is contrary to the Bible’s own record. Exodus 31:12-18 says the sabbath was a
sign between God and Israel. If mankind in general had been given the sabbath
following creation, it could not have been a sign for Israel. The sabbath belongs
to the nation Israel and will be an eternal possession of Israel (Ex. 31:16). This
explains why the prophets say that Israel will keep the sabbath even after the
kingdom of Christ is established on earth (Isa. 66:23). It also explains why Jesus
Christ mentioned the sabbath in His prophecies of the Tribulation (Mt. 24:20).
The Jews in Israel keep the sabbath today. N.T. Teaching on the Sabbath: The
apostles only mentioned the sabbath three times: (1) The sabbath is a symbol of
salvation rest in Christ (He. 4). (2) The N.T. believer is not bound to keep the
sabbath (Col. 2:9-17). (3) The N.T. believer has liberty in the matter of holy days
(Ro. 14). Those who teach that the sabbath is binding upon N.T. believers are
contradicting what the apostles taught. Why did Jesus keep the Sabbath? He kept
the sabbath for the same reason He kept all the other Mosaic laws. He also
observed the Jewish feasts. Jesus did these things because He was a Jew, born
under the law, that He might fulfill it and redeem His people from its penalty and
bondage (Ga. 4:4; Ro. 9:5). [For evidence that the first churches worshipped on
Sunday see Sunday.]
SACKBUT. A musical instrument; some commentators say the sackbut was a
bass trumpet with a slide, like the modern trombone (Da. 3:5, 7, 10, 15). [See
Music.]
SACKCLOTH. Sackcloth was a course, rough, dark cloth made of goats' hair. It
was worn to show mourning and repentance and humility (2 Ki. 19:1; Es. 4:1; Jer.
6:26; Jon. 3:6; Mt. 11:21; Re. 11:3). Ashes were put on the head and clothing for
the same purpose (2 Sa. 13:19; Es. 4:1; Jer. 25:34). By wearing sackcloth and
ashes, the individual renounced his own beauty and glory and pleasure. [See
Repentance.]
SACRIFICE. To make offerings to God. [See Offerings.]
SACRILEGE. To violate or profane sacred things (Ro. 2:22).
SADDUCEES. A group of Jewish religious leaders. The Sadducees did not
believe in miracles or the bodily resurrection (Mk. 12:18; Ac. 23:8). Though
normally enemies of the Pharisees, the Sadducees joined forces with them to
condemn the Lord Jesus Christ (Mt. 21:2; Lk. 19:47). [See Pharisee.]
SAINT. “Saint” means one who is set apart for God. The words “saint,” “holy,”
and “sanctify” are from the same Greek words. In the N.T. the term “saint” is
applied to all true Christians, not merely to those who have unusual qualities (Ac.
9:13, 32, 41; 26:10; Ro. 8:27; 12:13; 15:25, 31; 16:2, 15; 1 Co. 6:1-2; 14:33;
16:1, 15; 2 Co. 8:4; 9:1, 12; 13:13; Ep. 1:1; Ph. 1:1; Col. 1:2, 4; Phile. 7; He.
6:10; 13:24). Even the carnal Christians at Corinth were called saints (2 Co. 1:1).
Christians are not saints because they are especially holy; they are saints because
they have a special Savior and He has removed their sin before God (Re. 1:5, 6; 1
Pe. 2:9-10). [See Holy, Justification, Sanctification.]
SALEM (peace). Salem is first mentioned in Ge. 14:18; Melchizedek the priest
was king of Salem. Later Salem became Jerusalem, the capital of Israel (Ps.
76:2). [See Jerusalem, Melchizedek.]
SALT. “Indispensable as salt is to ourselves, it was even more so to the Hebrews,
being to them not only an appetizing condiment in the food (Job 6:6), and a
valuable antidote to the effects of the heat of the climate on animal food, but also
entering largely into the religious services of the Jews as an accompaniment to the
various offerings presented on the altar (Le. 2:13). They possessed an
inexhaustible and ready supply of it on the southern shores of the Dead Sea [also
called the Salt Sea Ge. 14:3; Nu. 34:3.] Salt was required in all of the offerings to
God (Le. 2:13). The salt thus symbolized (1) the permanence of God’s love for
His people, and (2) the communion of God with His people. “The altar was the
table of the Lord; and therefore, salt being always set on our tables, God would
have it always used at his. It is called the salt of the covenant, because, as men
confirmed their covenants with each other by eating and drinking together, at all
which collations salt was used, so God, by accepting his people’s gifts and
feasting them upon his sacrifices, supping with them and they with him (Re.
3:20), did confirm his covenant with them. Among the ancients salt was a symbol
of friendship” (Matthew Henry).
Salt was used to signify covenants (Nu. 18:19). “Covenants were ordinarily
cemented in the East by the rites of hospitality; of which salt was the obvious
token, entering as it does into every article of diet. It indicates
perpetuity” (Barnes).
The phrase “ye are the salt of the earth” (Mt. 5:13) signifies many things. (1) Salt
penetrates, signifying the power of the Gospel to change men’s lives. (2) Salt
cleanses, signifying the cleansing effect of the gospel. (3) Salt preserves,
signifying the sanctifying power of the righteous lives of the saints and of the
truth in an evil world (Ph. 2:15). (4) Salt spreads and permeates, signifying the
spread of the gospel (Mt. 28:18-20). (5) Salt irritates, as when placed on a wound.
Likewise, the Gospel’s message irritates the rebellious.
Jesus warned that salt can lose its savor (Mt. 5:13; Mk. 9:50; Lk. 14:34). “He was
apparently referring to rock salt (rather than the purified salt obtained from
evaporation), used as fertilizer. The rock salt of Jesus’ day could lose its saltiness.
Minerals were leached from it by moisture, and the salt deteriorated under high
heat. Without saltiness, what remained had no value to anyone” (Revell).
The Christian’s speech is to be “alway with grace, seasoned with salt” (Col. 4:6).
“The meaning seems to be, that our conversation should be seasoned with piety or
grace in a way similar to that in which we employ salt in our food. It makes it
wholesome and palatable. So with our conversation. If it be not imbued with the
spirit of piety, it is flat, insipid, unprofitable, injurious. The spirit of piety will
make it what it should be—useful, agreeable, beneficial to mankind. This does
not mean that our conversation is to be always, strictly speaking, religious—
wherever we may be—any more than our food should be mere salt; but it means
that, whatever be the topic, the spirit of piety should be diffused through it—as
the salt in our food should properly season it all” (Barnes). “Let all your discourse
be as becomes Christians, suitable to your profession—savoury, discreet,
seasonable. Though it be not always of grace, it must be always with grace; and,
though the matter of our discourse be that which is common, yet there must be an
air of piety upon it and it must be in a Christian manner. Grace is the salt which
seasons our discourse, makes it savoury, and keeps it from corrupting” (Matthew
Henry). [See Salt Sea.]
SALT SEA. The Bible name for the Dead Sea in Israel (Ge. 14:3). “The term
‘Salt Sea’ is very appropriate; for it contains much more salt than is found in
ordinary sea water [25-35 percent salinity level]. It is also very heavy, so that a
person cannot sink in it; and after bathing it leaves a crust of salt on the flesh.”
“On the restoration of Israel in a future day, a river will issue out of the future
temple and go down into the desert and run into the Salt Sea, and the waters will
be healed. En-gedi, about half way along the coast of the Dead Sea, on the west,
will be one of the stations of the fishermen (Eze. 47:1-10)” (Concise). [See Dead
Sea.]
SALVATION. The book of Romans is an orderly presentation of the Bible’s
doctrine of salvation. It begins by showing the need for salvation. (1) God is holy
and punishes sin (Ro. 1:18). (2) Man is sinful and has broken God’s law (Ro. 1:19
—3:18). (3) Nothing man can do can earn him God’s favor (Ro. 3:19, 20). It then
shows the way of salvation. Salvation is the free gift of God’s eternal blessing
through the atonement of Jesus Christ. It is offered to all who believe on Christ
(Ro. 1:16, 17; 3:22-30; 4:3-8, 24). Salvation is through faith ALONE and grace
ALONE, not by any mixture of grace and law, faith and works (Ro. 4:13-16;
11:6). Romans then shows the evidence and fruit of salvation, which is a holy life
(Rom. 6-8).
The Place of Works in Salvation
Faith alone is the door into God’s wonderful salvation. Having been forgiven and
blessed with eternal blessings in Christ, we serve God with a thankful heart—not
in order to be saved or in order to perfect our salvation, but because we have been
saved. We are not saved by works; we are saved unto works (Ep. 2:8-10; Titus
3:4-8).
Position and Practice
The Bible makes a distinction between the Christian’s position and his practice.
Other terms for this are standing and state, relationship and fellowship, union and
communion. The believer’s position in Christ is unchanging, secure, and eternal
the moment he is born into God’s family. His practice, on the other hand, depends
upon his day-to-day fellowship with Christ and is changeable. Justification has to
do with the believer’s position before God.
The book of Ephesians. The book of Ephesians lays out this distinction plainly.
Chapters one through three present the believer’s position and standing; chapters
four through six deal with his practice and state, his walk. In Ep. 1-3 the believer
is repeatedly said to be “in Christ” (1:1, 3-4, 6-7, 10, 11, 12, 13; 2:6, 10, 13, 22;
3:6, 12). This is the theme of this section of the epistle. The key word in Ep. 1-3
is “grace” (1:2, 6; 2:5, 7, 8; 3:2, 7). In Ep. 4-6 the subject changes to the
believer’s walk in this world. The key words in Ep. 4-6 are “walk” (4:1, 17; 5:2,
8, 15), “conversation” (4:22), “put on” (4:24; 6:11), and “obey” (6:1). The pivotal
verse is Ep. 4:1—”I therefore, the prisoner of the Lord, beseech you that ye walk
worthy of the vocation wherewith ye are called.” Here we are told the believer is
to bring his daily walk into line with his eternal calling. He does not live right in
order TO BE called or in order to perfect his calling, but because he HAS BEEN
called. There is a world of difference between these two things. To serve God
because you have been saved is the Gospel; to serve God in an attempt to attain
salvation or to perfect one’s salvation is a perversion of the Gospel. Ep. 5:8 says,
“For ye were sometimes darkness, but NOW are ye light in the Lord: WALK as
children of light.” The believer’s position in Christ is that he is “light in the
Lord.” This is a present, eternal reality, and he is instructed to live up to that
position in his daily life.
John’s First Epistle. The difference between position and practice is also seen in 1
John. Here the Lord makes a plain distinction between relationship and
fellowship. The theme of 1 John is found in 1:3. The theme is fellowship, not
relationship. It is written to those who have established a relationship with God as
children through faith in Christ. The Scriptures teach that a person is placed into
the family of God when he believes on the Lord Jesus Christ. God imputes the
righteousness of Christ to the sinner’s account once-for-all and is eternally
satisfied (propitiated) because of the blood and death of Christ. This is where
confession of sins enters into the Christian life. Obedience and confession of sins
are essential in order to remain in fellowship with the Savior, but our walk does
not change our position in Christ or our relationship with God as Father. If we sin
He still remains our Father and Christ remains our Advocate (1 Joh. 2:1). This is
because He paid the full price demanded by God’s law for sin (1 Joh. 2:2), and
eternal life is a free gift that is received by faith in Christ.
John’s Gospel. The Gospel of John also shows this distinction. In John 1-12 the
focus is on the unsaved, and the main message is “believe on the Lord Jesus
Christ” (Joh. 1:7, 12; 3:15-16, 18; 4:39; 5:24; 6:35, 47; 7:38; 8:24; 9:35; 10:38;
11:26). When the unsaved asked about doing the works of God, Christ replied,
“This is the work of God, that ye believe on him whom he hath sent” (Joh. 6:29).
Faith in Christ is the only work God will accept from the unsaved. In chapter
thirteen, though, Christ turns His attention to His own little flock, and the theme
changes from faith to obedience. “If a man love me, he will keep my words” (Joh.
14:23). This change in the theme of John’s Gospel illustrates the difference
between relationship and fellowship. Faith is the requirement for eternal
relationship; obedience is the requirement for daily fellowship. Faith is the way to
become a child of God; obedience is the way to walk in fellowship with the
Father.
[See also Abel, Adoption, Atonement, Blood, Crucifixion, Eternal Security, Glory,
Gospel, Grace, Holy, Hope, Justification, Law, Mercy, Mystery, Propitiation,
Reconcile, Redemption, Repentance, Sanctification.]
SAMARIA (guard, watch station). Samaria was the capital of the northern
kingdom of Israel. It was located in the tribe of Ephraim on a prominent hill about
300 feet above the plain. It was a little west of Mt. Ebal and Mt. Gerizim and the
city of Shechem and about 30 miles north of Jerusalem. Omri purchased the hill,
built a palace, and established a new capital (1 Ki. 16:23-24). (Jeroboam’s capital
was in Tirzah, 1 Ki. 14:17; 15:21; 16:6, 8.) Omri’s palace was protected by a five-
foot-thick wall enclosing an area of four acres. It was built of fine ashlar masonry
(“Omri, King of Israel,” Bible and Spade, Winter 1998). Omri’s son Ahab built a
palace of ivory at Samaria (1 Ki. 22:39). Constructed alongside Omri’s palace,
Ahab’s was larger and more elaborate. It was composed of the palace proper, a
large court 104 yards long enclosed by a retaining wall over 6 feet thick
surrounding a series of rooms for servants, soldiers, stables, etc., and a
rectangular watch tower (J.W. Jack, Samaria in Ahab’s Time, 1929, p. 17).
Archaeological excavations give “a picture of the grandeur of Samaria, with its
strong walls, its palaces, its private houses built with hewn stone, its perfect
organization, its riches, and its power” (Samaria in Ahab’s Day, p. 6). The city
gate was protected by a tower that was 44 feet wide by 57 feet long. The tower
enabled the defenders to make the gate a death-trap to any attacking party, for the
latter would be confined within a narrow space, exposed to ceaseless attack
overhead” (Samaria in Ahab’s Time, pp. 9, 10). It was in this gate that Ahab and
Jehoshaphat sat on their thrones to plan the military campaign against Ramoth-
Gilead and where the Lord’s faithful prophet Micaiah issued his bold warning (1
Ki. 22:10, 28). Benhadad, king of Syria, besieged Samaria in the reign of Ahab,
but by the intervention of God it was not taken (1 Ki. 20:1-34). In the days of
Jehoram, it was again besieged by Benhadad, and the famine became so great that
they were on the point of capitulating when lepers discovered that the army had
fled (2 Ki. 6:24-33; 7:1-20). Samaria was besieged by Shalmaneser of Assyria,
about 723 BC. It held out for about three years and was finally conquered by
Sargon II. The people were carried away into captivity to other parts of the
Assyrian Empire (2 Ki. 18:9-12). Archaeological excavations were conducted at
Samaria in 1908-10 and 1931-35. Near the palace ruins “a rich cache of
Phoenician ivories were retrieved.” These ivories, some of which have images of
Egyptian gods and goddesses, are located in the British Museum, the Israel
Museum in Jerusalem, and elsewhere.
SAMARITANS. The people who inhabited the region of Samaria in central
Israel. Samaritans were a mixed race of Jews and foreigners (2 Ki.17:24-41). For
this reason, the Samaritans were despised by the Jews (Joh. 4:9). When they
called Jesus a Samaritan, they were slandering Him (Joh. 8:48). The Lord Jesus
led a Samaritan woman to salvation (Joh. 4) and used a Samaritan in His teaching
on showing compassion to one’s neighbor (Lk. 10:30-37). Of ten lepers who were
healed, only the Samaritan returned to give thanks to Christ (Lk. 17:11-19). Jesus
commanded that the gospel be preached to the Samaritans (Ac. 1:8; 8:25).
SAMSON (sunlike). The judge of Israel who was defeated because of his sin and
disobedience (Ju. 13-16). Samson was a Nazarite. [See Nazarite.]
SAMUEL (heard of God). The last judge of Israel (1 Sa. 1-17; Ac. 3:24; 13:20;
He. 11:32).
SANCTIFICATION. “Sanctify,” “holy,” and “saint” are translated from the
same Greek words. They mean to be set apart for special service. In the Bible
many things other than people are said to be sanctified—the Tabernacle furniture
(Ex. 40:10, 11, 13); a mountain (Ex. 19:23); food (1 Ti. 4:5). It is even possible
for a believer to sanctify God in his heart (1 Pe. 3:15). Thus, to sanctify, or to
make holy, does not mean to purify or to make sinless, but to set apart something
for God and for His service. In relation to the Christian, sanctification or holiness
refers to being set apart to God from sin. There are three distinctly different
aspects of this sanctification: past, present, and future. Every Christian can say, “I
have been sanctified; I am being sanctified; I will yet be sanctified.” Past
Sanctification means the believer is already positionally set apart in Christ (Ac.
20:32; 1 Co. 1:2, 30; 6:9-11; He. 10:10, 14). At the new birth, every believer is
eternally sanctified in Christ, is brought from the power of the devil into the
family of God (Joh. 1:14; Ga. 4:4-6), from the devil’s kingdom into Christ’s
kingdom (Col. 1:12, 13); from the old creation into the new creation (2 Co. 5:17).
This sanctification is an eternal reality, and is based on a new spiritual position
the Christian has in Jesus Christ. The Corinthian believers were far from sinless,
yet they were called saints and were said to have been sanctified (1 Co. 1:2, 30).
In this sense, the Christian can say, “I AM sanctified in Christ.” Present
Sanctification is the process by which the Holy Spirit gradually changes the
believer’s life to give victory over sin. This is practical sanctification. This is
Christian growth, putting away sin and putting on godliness (Ro. 6:19, 22; 1 Th.
4:3-4; 1 Pe. 1:14-16). This present process of sanctification never ends in this life
(1 Joh. 1:8-10). The Christian must resist sin until he is taken from this world at
death or at the return of Christ. In this sense, the Christian can say, “I am BEING
sanctified by God’s power.” Future Sanctification is the perfection the believer
will enjoy at the resurrection (1 Th. 5:23). At Christ’s coming, every believer will
receive a new body that will have no sin. The Christian will no longer have to
resist sin within or to grow toward perfection. His sanctification will be complete.
He will be wholly and forever set apart to God from sin. We must be careful not
to confuse these different aspects of sanctification or holiness. [See Eternal
Security, Grace, Gospel, Holy, Integrity, Justification, Saint, Salvation.]
SANCTUARY. (1) Israel’s Tabernacle (Ex. 25:8). (2) Israel’s temple (1 Ch.
22:19). (3) A haven of refuge (Isa. 8:14). (4) A place of heathen worship (Isa.
16:12). (5) In modern usage, the term “sanctuary” is also used to describe a
church building or a place of Christian worship. [See Tabernacle, Temple.]
SAPPHIRA (beautiful). The woman in the early church who was killed with her
husband because of lying about what they gave in offering from the sale of their
property (Ac. 5:1-10).
SAPPHIRE. A precious stone, apparently of a bright-blue color (Ex. 24:10;
28:18; Job 28:16; Eze. 28:13).
SARA, SARAH (princess). The wife of Abraham. At first her name was “Sarai,”
meaning dominating. God changed her name to “Sarah,” meaning queen (Ge.
17:15,16). Sarah was given the promised son in her old age (Ge. 17:19-21;
18:9-14; 21:1-8). Abraham and Sarah both laughed about God’s promise at one
point in the record (Ge. 17:17; 18:12), but they went on to believe God, by His
grace, and are listed in faith’s hall of heroes (He. 11:8-19).
SARAI. [See Sarah.]
SARDINE, SARDIUS. One of the precious stones mentioned in the Bible (Ex.
28:17; 39:10; Eze. 28:13; Re. 4:3; 21:20). “The Hebrew odem, from adam, to be
red, ruddy, seems to denote the ruby; as adam does in Persian a beautiful gem, of
a fine deep red color, with a mixture of purple” (Treasury). [See High Priest.]
SARDIS (the remainder). The location of one of the seven churches in Asia
Minor that was addressed by the risen Christ in Revelation 2-3. See Revelation
3:1-6. Sardis was located about 50 miles south and slightly east of Thyatira, and
was situated on the northern slope of Mt. Tmolus. The river Pactolus flowed by
the base of the mountain, and the surrounding area is a well-watered plain. The
soil is rich and the climate moderate. Its acropolis (high fortified city) was built
on a rock of soft sandstone 950 feet high, which was a spur of the mountain, and
its southern perpendicular wall was considered impregnable and thus left
unguarded, though, as we will see, troops found a way to scale the wall and
successfully attack the city in the 6th and again in the 3rd century B.C. The
historian Pliny said the art of dying wool was invented here. There were vast
flocks of sheep in the surrounding region and the wool was sent to Sardis for
processing. Its carpets were so famous that they were used by the king of Persia.
The sands of its rivers produced much gold, and gold and silver coins were first
minted in Sardis. The city featured magnificent pagan temples, such as the temple
of Zeus (Jupiter, Jove), that was built by Alexander the Great, and the temple of
the goddess Artemis (Diana). The city was also infamous for its immoral habits.
Some extensive archaeological excavations have been done at Sardis (called Sart
today). The first period of excavation was between 1910 and 1922. Excavations
began again in 1958 and have continued to the present. The gymnasium and
Roman bath had 100 columns on the front façade. It was restored between 1965
and 1973. The temple of Artemis is in the valley by the river. By the 20th century
it was completely covered with dirt except for the top of the two tall pillars. It
was excavated under the direction of Howard Butler of Princeton University
between 1910 and 1914. Originally there were 78 great pillars, each 58 feet high.
The temple was also devoted to Zeus and to the worship of the imperial cult. An
excavation in 1962 uncovered the largest ancient Jewish synagogue yet
discovered. The first stage of it was built sometime after the earthquake of 17
A.D. (Edwin Yamauchi, New Testament Cities, p. 71). It was built by the
gymnasium. Nearby was one of the main Roman avenues. It was about 55 feet
wide, which is twice as wide as the typical modern roadway. It was paved with
marble blocks and lined with porticos with colored mosaic floors. Along the street
at this point were shops owned by Jews. Some of the plaques have been
recovered, such as one saying, “The shop of Jacob the elder of the synagogue.”
There was a fountain in the entrance hall of the synagogue. The floors were
covered with mosaics. The walls had designs made of marble inlays. The main
hall is thought to have had a capacity of 1,000. There were thrones for Elijah and
Moses. The throne of Moses was possibly occupied by the head rabbi, the
president of the Sanhedrin, and the throne of Elijah by visiting speakers. Smaller
thrones have also been discovered in the ruins of the synagogues at Chorazin in
Israel, at Hammath by Tiberius, and on the island of Delos in Greece.
SARDONYX. A semi-precious stone similar to the onyx with parallel bands of

chalcedony. The bands are shades of red (Re. 21:20).
SARGON (righteous prince, sun prince). Sargon II (722-705 BC) was a king of
Assyria (Isa. 20:1). He conquered Samaria and took the Jews of the northern
kingdom captive. Bible critics prior to the mid-1800s claimed that Sargon never
existed and that the Bible was wrong, since they had found no mention of Sargon
in historical records outside of the Bible. “In 1842, Botta discovered the ruins of
the Sargon’s palace, in Khorsabad, on the north edge of Nineveh, with treasures
and inscriptions showing him to have been one of Assyria’s greatest kings. Yet his
name had disappeared from history, save this lone mention in Isaiah” (Halley).
Sargon I (c. 2334-2279 BC) founded an empire that stretched from Elam to the
Mediterranean Sea (New World Encyclopedia).
SATAN. Satan, meaning “accuser,” is one of the titles of the enemy of God (Re.
12:9-10). We do not want to focus on Satan, but the Bible does say that we should
not be “ignorant of his devices” (2 Co. 2:11), so we should understand enough
about him to defeat him.
Satan’s Origin. (1) He was created by God (Col. 1:16). (2) He was an exalted
angel (Eze. 28:12-14). In this passage, God describes Satan in his beginning. He
was the “anointed cherib.” He was exceedingly lovely with all sorts of precious
gems included in his makeup. He even had amazing musical abilities built into his
body (“pipes” and “tabrets”). (3) He was called Lucifer, son of the morning (Isa.
14:12). Lucifer means “shining.” We can only imagine how beautiful Lucifer was
when God created him. (4) He was lifted up with pride and sinned (Eze. 28:15,
16; Isa. 14:13, 14; 1 Ti. 3:6). (5) He became the enemy of God and of man (Ge. 3;
2 Co. 11:3).
Satan’s Personality. The Bible does not portray Satan merely as an evil influence,
but as an evil person (Job 1:6-12; Mt. 4:1-11; Joh. 8:44).
Satan’s Character. (1) He is a liar (Joh. 8:44). (2) He is a murderer (Joh. 8:44).
(3) He is proud (1 Ti. 3:6). (4) He is a deceiver (Re. 12:9). (5) He is a thief (Mt.
13:19). (6) He loves to destroy (1 Pe. 5:8).
Satan’s Titles. (1) The devil (Re. 12:9), meaning “slanderer.” (2) Prince of the
power of the air (Ep. 2:2). (3) Prince of this world (Joh. 12:31; 14:30; 16:11). (4)
God of this world (2 Co. 4:4). Satan is called this because unsaved men have
rebelled against the true God and serve Satan, some knowingly and some
unknowingly. (5) The dragon (Re. 12:9). (6) That old serpent (Re. 12:9). (7)
Roaring lion (1 Pe. 5:8). (8) Ruler of darkness (Ep. 6:12). (9) Beelzebub (Mt.
12:24), meaning “dung-god.” (10) Apollyon (Re. 9:11), meaning “destroyer.” (11)
The wicked one (Mt. 13:19). (12) Belial (2 Co. 6:15), meaning “worthless.” (13)
The enemy (Mt. 13:39; Lk. 10:19). (14) The tempter (1 Th. 3:5).
Satan’s Activities. (1) Opposing God’s plan for the ages (Re. 12:1-9). Whatever
God does and plans, Satan hates it and does everything he can to oppose it; and
he has been doing this ever since he fell. (2) Opposing God’s people (1 Pe. 5:8;
Ze. 3:1; 1 Ch. 21:1). One of the reasons why the service of God is so difficult at
times is that Satan is aggressively opposing God’s people. He especially targets
those who are leaders and who are zealous in the work of God. (3) Opposing,
hindering, and seeking to corrupt the work of the Gospel (Mt. 13:19, 39; Mk.
4:15; 1 Th. 2:18). In Mt. 13:19, we see why the devil can snatch the truth from
the hearts of some sinners. It is because they do not go to the trouble to
understand it and to seek it. Man is always responsible for what he does with the
truth. (4) Working miracles (Mt. 24:24; 2 Th. 2:9; Re. 13:11-15; 16:14). We see
this also in the Old Testament. The magicians who opposed Moses could do some
miracles (Ex. 7:14). Many people are deceived by thinking that miracles must be
of God, but the Bible warns that the Devil can do some miracles and he uses them
to deceive people. We have already seen that the miracles spoken of in the context
of the end of this age, in Matthew and Thessalonians and Revelation, are always
demonic miracles of deception. Thus it is very alarming to find the charismatic
movement focusing so much on signs and miracles. The late John Wimber, who
was a leader in the charismatic movement, even had large meetings in various
parts of the world that he called “Signs and Wonders Conferences.” (5) Blinding
men’s minds to the Gospel (2 Co. 4:4). This verse not only says that Satan blinds
men’s minds to spiritual truth, but it tells us why he can do that. It is those who
“believe not” who are blinded by him. Man is responsible for the truth that he
hears. Jesus gives light to every man (Joh. 1:9) and the Holy Spirits convicts men
(John 16:8), but men are responsible to respond to the truth. The devil cannot
blind men unless they refuse to believe. He cannot keep men from Christ if they
want to come to Him. It is only when they harden their hearts to the gospel and
refuse to heed Christ’s admonition to come to Him for salvation that the devil can
blind them (2 Th. 2:10, 12). (6) Inflicting disease and trouble under God’s
sovereign eye (Job 1-2; Lk. 13:16; 22:31; Ac. 10:38; 1 Co. 5:5; 2 Co. 12:7; 1 Ti.
1:20). The devil has the power to give sickness and much trouble to people, even
to believers, but only as God allows it. (7) Tempting men to sin (Eve—Ge. 3:1-5;
Jesus—Mt. 4:1-11; Judas—Joh. 13:2; Ananias and Sapphira—Acts 5:3; married
couples—1 Co. 7:5; young widows—1 Ti. 5:15). Satan tempts people, but he
cannot make them sin. James 1:13-14 says men are tempted when they are drawn
by their own lusts. It is apparently at that point that Satan enters and magnifies the
temptation. We see this in the temptation in the garden of Eden. It appears that
Eve was already eyeing and pondering the tree that God had forbidden (Ge. 3)
when the devil came along and began asking her evil questions to lead her along.
(8) Controlling unsaved people (Ep. 2:2; Lk. 22:3; Joh. 8:44). According to the
Bible, Satan literally controls the lives of the unsaved. Lost men think of
themselves as free thinkers and as masters of their own fate, but in reality they are
puppets of the god of this world, Satan. (9) Empowering false religions and
idolatry. The Old Testament teaches this (Le. 17:7; De. 32:17; Ps. 106:37). And
the New Testament teaches it (1 Co. 10:20; Re. 9:20). One of the devil’s biggest
works is false religion. Why do multitudes of otherwise rational people worship
foolish idols and follow after strange false religions such as Islam? Because there
is a spiritual power behind those religions, a drawing power, and it is the devil.
(10) Promoting false teachings (1 Ti. 4:1; 2 Co. 11:1-4, 12-15; 2 Ti. 2:25, 26).
Satan is the mastermind and power behind false teaching. That is why multitudes
follow things such as Mormonism and Romanism. There is a spiritual power
there that draws and holds them. (11) Accusing Christians (Re. 12:10). Satan is
the accuser of the brethren, and he does this continually. Praise God, though, he
cannot succeed at this because our sins were carried away by the cross of Calvary.
(12) Destroying the lives of disobedient Christians (1 Co. 5:5). Satan is allowed
to destroy the lives of unrepentant sinning Christians who are put under the
discipline of the church or to make life so miserable for them that they will
repent.
Satan’s Power. Satan has power but he is always under God’s control (Job 1-3;
Lk. 22:31). (1) Satan can tempt me, but he cannot make me sin (James 1:14). (2)
Satan can hinder me, but he cannot stop me in the will of God (compare 1 Th.
2:18 with Ph. 4:13). (3) Satan can persecute and even cast me down, but he
cannot destroy me (2 Co. 4:9). (4) Satan can wish me evil and curse me, but he
cannot stop God’s blessing (compare Ep. 1:3; Pr. 26:2). We see this in the life of
Balak, who tried to curse Israel (Nu. 23:7-10).
Satan’s Subordinates. The Bible indicates that a large number of angels followed
Satan in his rebellion against God (Mt. 25:41; Ep. 6:12; Re. 12:3-4). These are
called demons, or devils. [See Devils.]
Satan’s Future. (1) He will be cast out of heaven (Re. 12:7). (2) He will increase
his activity during the Great Tribulation (Re. 12:12). (3) He will empower the
Antichrist (2 Th. 2:8-9; Re. 3). (4) He will bring the nations together for the
Battle of Armageddon (Re. 16:13, 14). (5) He will be bound in the bottomless pit
for 1,000 years (Re. 20:1-3). (6) He will be released to stir up one final rebellion
(Re. 20:7-9). (7) He will be cast into the lake of fire where he will be tormented
day and night forever and ever (Re. 20:10). [See Hell.]
How to Defeat Satan. (1) Faith in Jesus Christ (1 Joh. 5:4,5). (2) The blood of
Christ (Re. 12:11). (3) Resisting steadfast in the faith (1 Pe. 5:8-9). (4) Putting on
the whole armor of God (Ep. 6:11-19). (5) Using the Word of God (Mt. 4:4). (6)
Submitting to God and resisting the devil (Ja. 4:7). (7) The power of the
indwelling Holy Spirit (1 Joh. 4:4). (8) Continuing in the Word of God (Joh. 8:31,
32). [See Antichrist, Apollyon, Beelzebub, Bottomless Pit, Devils, Witchcraft.]
SATIATE. To fill; to soak; to glut (Je. 31:14; 46:10). The term is used to describe
God’s ministry to weary souls (Je. 31:25). In this sense it means to strengthen;
comfort.
SATYR. [See Dragon.]
SAUL (desire, demanded). (1) The first king of Israel (1 Sa. 9-31; Ps. 18-title; 52;
54; 57; 59; Isa. 10:29; Ac. 13:21). (2) Saul of Tarsus who became the Apostle
Paul. [See Paul.]
SAVIOUR. Deliverer; helper. Jesus Christ is the only Saviour (Joh. 14:6; Ac.
4:12; 1 Ti. 2:3-5). He saves from the punishment due for man’s sin against God’s
holy law (Ro. 5:9-10). He saves from the power of sin (Ro. 8:9-11). He saves
from Satan’s power (1 Joh. 4:4). [See Gospel, Jesus Christ, Mediator, Salvation.]
SAVOUREST. To mind; to take pleasure in (Mt. 16:23).
SCALL. Scab (Le. 13:30).
SCANT. Slight; deficient; sparing (Mi. 6:10).
SCAPEGOAT. One of the two goats used in the Jewish Day of Atonement. One
goat was killed and its blood offered as a sacrifice. The other goat was sent away
into the wilderness after the priest confessed the nation’s sins over it (Le. 16:7-10,
15-22). The two goats picture two aspects of salvation. The slain goat pictures the
means whereby Christ purchased salvation, which was His blood and death. The
scapegoat pictures the sufficiency of Christ’s salvation. Through Christ’s
atonement the sin problem is completely removed (Ps. 103:12; Ro. 4:6; Ep. 1:7;
Col. 1:14; He. 9:12; 10:14-22). All of the transgressions and sins were confessed
over the scapegoat (Le. 16:21), and he was said to bear “ALL their iniquities unto
a land not inhabited” (Le. 16:22). Even so, the Lord Jesus Christ bore away all the
believer’s sin when He died on the cross! [See Atonement, Day of Atonement.]
SCARLET. Bright red color. In the curtains of the Tabernacle, scarlet was used
to signify Christ’s blood atonement (Ex. 26:4). [See Blood, Tabernacle.]
SCEPTRE. A sceptre is a staff usually made of wood overlaid with gold, or of
ivory, or even of solid gold. It was carried in the hands of kings as an emblem of
authority and power (Es. 4:11; 5:2; 8:4; Ps. 45:6; Isa. 14:6; Ze. 10:11; He. 1:8).
SCIENCE FALSELY SO CALLED. This phrase in 1 Ti. 6:20 describes any
human philosophy or alleged science that is contrary to the Word of God. Dr.
Henry Morris, head of the Creation Research Institute, served for 28 years on the
faculties of major universities, including 13 years as chairman of the Civil
Engineering Department at the Virginia Polytechnic Institute and State University.
He said, “[T]he revealed Word of God [is] supported completely by all true
science” (Morris, The Twilight of Evolution). True science is that science which is
fully tested and proven, as opposed to that “science” based upon mere hypothesis.
Examples of “science falsely so called” in our day are theistic evolution, the
JEDP theory, and form criticism.
SCOFF. Ridicule; reject; despise; scorn (Hab. 1:10; 2 Pe. 3:3). Those who scoff
at the Bible and the miracle-working God today are fulfilling the prophecy in 2
Peter 3.
SCORN. Ridicule; mock; (2 Ki. 19:21). The O.T. word translated “scorn” (laag)
is also translated “mock” (Job 21:3; Pr. 1:26; Je. 20:7), “have in derision” (Ps.
2:4; 59:8), and “laugh to scorn” (Job 22:19; Ps. 22:7). The references to scorn in
the N.T. are all connected with the phrase “laugh to scorn” (Mt. 9:24; Mk. 5:40;
Lk. 8:53). [See Humble, Pride.]
SCOURGE. To whip; correct; punish (Isa. 10:26; Mt. 10:17; 20:19; 23:34; Ac.
22:25; 2 Co. 11:24, 25; He. 12:6). Since the Jews were forbidden to inflict more
than forty stripes, they gave only 39 (2 Co. 11:24). [See Chasten, Child Training.]
SCRABBLE. To scratch (1 Sa. 21:13).
SCRIBE. A writer. Some did secretarial work (2 Ki. 12:10). Some copied
Scripture and taught from it (Ezr. 7:6, 10). In N.T. times scribes were interpreters
and teachers of the law (Mt. 16:21; 21:15; 26:3; Lk. 11:44).
SCRIP. Wallet (1 Sa. 17:40; Mt. 10:10; Mk. 6:8; Lk. 9:3; 10:4; 22:35-36).
SCRIPTURE. The Christian Scriptures are the inspired writings God has given
through His chosen prophets (2 Ti. 3:16). [See Bible, Inspiration.]
SCROLL. A book made of long sheets of paper or animal skins wound around
wooden rods at one or both ends (Isa. 34:4; Re. 6:14).
SCYTHIAN (rude, ignorant). This word, associated with the term “barbarian,”
signifies an uncultivated person (Col. 3:11). “As a race, the Scythians were
located north of the Caspian and Black Seas” (Concise).
SEA OF GALILEE. [See Galilee, Sea of.]
SEALED. Preserved; kept; protected. A seal is a sign of ownership and security
(1 Ki. 21:8; Es. 3:12; 2 Co. 1:22; Ep. 1:13; 4:30; Re. 7:3-8). [See Eternal Security,
Holy Spirit.]
SEAR. To scorch (1 Ti. 4:2). “In old surgical language ‘searing’ was used for
‘cauterizing.’ Hence the word ‘seared’ is used metaphorically to denote that
which is devoid of feeling, like flesh which has been cauterized” (The Bible
Word-Book). [See Conscience.]
SEBAT (a twig, scepter). The 11th month of the Hebrew calendar (Ze. 1:7),
corresponding to parts of January and February (Potts). [See Calendar.]
SECOND COMING. The return of Jesus Christ from heaven to judge His
enemies and set up His earthly rule (Ze. 14: Mt. 24:27-31; Ac. 1:11; 1 Th. 1:10;
2:19; 4:14; 2 Th. 1:5-10; Tit. 2:13; Jude 14,15; Re. 19-20). [See Great Tribulation,
Jesus Christ, Millennium, Prophecy, Rapture.]
SECOND DEATH. The second death is eternal damnation in the lake of fire (Re.
20:6, 14-15). It is not annihilation, but eternal, conscious punishment (Re. 20:10;
14:9-11). [See Hell, Judgment.]
SECOND WATCH. See Watch.
SECRET PLACE. The “secret place” (Ps. 91:1) is that special and personal
place where I meet God and fellowship with Him, confessing my innermost sins,
sharing my deepest, most private and intimate thoughts.
SECURE. To be confident and sure; free from danger; void of care; safe (Jud.
18:7; Job 11:18; Mt. 28:14).
SECURITY. [See Eternal Security.]
SEDITION. An uprising; a factious commotion of the people; a tumult;
insurrection (Ezr. 4:15, 19; Lk. 23:19, 25; Ac. 24:5; Ga. 5:20).
SEDUCE, SEDUCER. To entice away from the right path (2 Ki. 21:9; Pr. 12:26;
Isa. 19:13; Eze. 13:10). In the N.T. the term “seduce” refers to false teachers who
draw people away from sound doctrine (Mk. 13:22; 1 Ti. 4:1; 2 Ti. 3:13; 1 Joh.
2:26; Re. 2:20). [See Apostasy, False Teaching.]
SEED. (1) Seed of living things (Ge. 1:11-12). (2) Offspring (Ge. 12:7). The seed
of Abraham is both the nation Israel and Jesus Christ (Lk. 1:55; Joh. 7:42; Ac.
3:25; 7:5, 6; 13:23; Ro. 1:3; 4:13, 16, 18; 9:7, 8, 29; Ga. 3:16-29; 2 Ti. 2:8; He.
11:18). [See Abraham, Covenant, David, Jesus Christ.] (3) The Word of God (Lk.
8:11; 1 Pe. 1:23). (4) The resurrection body (1 Co. 15:38-44). Genesis 3:15 is the
first mention of the seed referring to the Messiah. This revelation gradually
unfolds through Scripture. He is the seed of Abraham (Ge. 22:18), the seed of
Isaac (Ge. 21:12; 26:1-3; Ro. 9:7; Heb. 11:18), the seed of Jacob (Ge. 28:13;
35:10-12), the seed of Judah (Isa. 65:9), the seed of David (2 Sa. 7:12-13; Ro.
1:3). Paul plainly states that the promised seed is Christ (Gal. 3:16). See also
Hebrews 2:16, “He took on him the seed of Abraham.” By saying that the seed is
singular, Paul is saying that in some places the seed is used in the singular to refer
to Christ. In other places it is used in the plural to refer to all of the descendants
of Abraham, both physical in Isaac and Jacob (e.g., Ge. 13:15-16; 15:5; 17:7-8)
and spiritual, meaning all true believers (Ro. 4:16). The Hebrew word for seed
(zera) and the Greek word for seed (sperma) and the English word seed have both
plural and singular meanings. Zera is used in the singular in Genesis 4:25 and
many other places. “‘Seed’ may sometimes denote a multitude, yet here it denotes
one Person, namely Christ. We ourselves would probably never see this in
reading the OT, but the Spirit of God enlightens us” (Bible Believer’s
Commentary). There are many who are a son of Abraham, but Christ is THE son
of Abraham (Mt. 1:1). He is THE Seed. [See Bible, Resurrection.]
SEEING. (1) Since; because (Ge. 15:2; 18:18; 24:56; Lk. 1:34; Ac. 2:15). (2) To
see; observe (Ge. 19:1; Mt. 5:1).
SEEMLY. Becoming (Pr. 19:10; 26:1).
SEER. Prophet (1 Sa. 9:9-19; 2 Sa. 15:27; 24:11; 2 Ki. 17:13; Isa. 29:10; 30:10;
Am. 7:12; Mi. 3:7). “They were so-called apparently because they were given of
God to foresee events or to see visions. This is confirmed by Isa. 30:10, where
rebellious Israel, in effect, said to the seers, ‘See not.’ They did not want to hear
what God had to say to them. Ezekiel also says, ‘Woe unto the foolish prophets,
that follow their own spirit and have seen nothing’ (Eze. 8:3)” (Concise). [See
Prophecy, Prophet.]
SEETH. To boil (Ex. 16:23).
SEIR (rough). The mountain range of Edom running south of the Dead Sea. It
was occupied originally by the Horites (Ge. 14:6; De. 2:12), but was conquered
by the children of Esau (Ge. 32:4; 33:14, 16; 36:8, 30; De. 2:4; Jos. 24:4).
SELAH (to pause). Mentioned many times in the Psalms, it is probably a rest
mark (Ps. 3:2, 4; 4:2; 7:5; 9:16, 20). [See Music.]
SELFSAME. Very same (Ge. 7:13; Mt. 8:13; 1 Co. 12:11).
SELF-WILL. Self-pleasing; dominated by one’s own will; not subject to God’s
will (Ge. 49:6; Tit. 1:7; 2 Pe. 2:10). [See Presumption.]
SENSUAL. Pertaining to the sinful nature of man. Sensual is the opposite of
spiritual (Ja. 3:15; Jude 19). [See Sin, Worldly.]
SENTENCE. Deliberate opinion; judgment (De. 17:9; Ec. 8:11; Ac. 15:19).
SEPARATION. Bible separation is the practice of separating from sin and error
unto truth and righteousness.
Three Types of Separation
In the N.T. we find three basic types of separation. The Christian is to practice
Moral Separation—separation from sin and worldliness; Doctrinal Separation—
separation from those whose teaching and practice is contrary to that of the
apostles; and Practical Separation—separation from brethren who are committed

to disobedient paths.
MORAL SEPARATION. There are many passages of Scripture that teach that the
Christian is to separate from sin. We are commanded to put sin out of our lives
and avoid fellowshipping with the evil things of the world. Of the many passages
we could consider, let us consider one: Ephesians chapter five. Here God begins
by telling His children to “walk in love.” And how is this done? The rest of the
chapter tells us, and we see that much of the chapter is devoted to instruction
about separation from evil things. This is part of godly love!
1. Moral separation is a part of Christian love (Ep. 5:1-3).
2. Moral separation is a strict separation (Ep. 5:3-11). (See also 2 Co. 7:1; 1 Th.
5:22; 4:1-4).
3. The cause of moral separation: (1) We separate because we have a new position
(Ep. 5:3, 8), We don’t separate in order to be saved, but because we have been
saved. (2) We separate because we have a new Spirit (Ep. 5:9). (3) We separate
because we have a new purpose (Ep. 5:10).
4. Moral separation involves rebuke of sin (Ep. 5:11).
5. Moral separation means being different, holy. It does not to avoid sinners; it
means to avoid sin (Ep. 5:11). See also Ep. 4:17-29; 1 Pe. 4:1-4; 1 Joh. 2:15-17.
6. There are two aspects of moral separation: negative and positive. We are to
SEPARATE FROM evil (Ep. 5:3-8), and we are to SEPARATE UNTO
righteousness and truth (Ep. 5:9). We must be careful not to exercise only one
part of this separation. It is important, in other words, to separate FROM sin, but
it is equally important to separate UNTO holiness. See also 1 Ti. 6:11; 1 Th. 1:9;
and Tit. 2:15.
7. Moral separation is light to those who are in darkness (Ep. 5:13). Many say
that the way to win the world to Christ is to be more like the world. Hence we
have things like “Christian” rock bands and “Christian” movie stars and
“Christian” sports stars who neglect the Lord’s assembly. But God’s Word says
that His people are lights to unbelievers by being different, not by being worldly!
8. Moral separation is necessary for spiritual growth and good spiritual
understanding (Ep. 5:14).
9. Moral separation is necessary for making one’s Christian life count to the
fullest for God (Ep. 5:16-17).
10. Moral separation can only be done in the power of the Holy Spirit (Ep. 5:18).
God commands that His people separate from sin, but He does not tell us to do
this in our own power. We conquer evil through the power of the indwelling Holy
Spirit, the very same Holy Spirit Who raised Jesus Christ from the dead. Through
this mighty Spirit we can say with the Apostle Paul, “I can do ALL things through
Christ which strengtheneth me” (Ph. 4:13).
DOCTRINAL SEPARATION. The second kind of separation God requires is
doctrinal separation. The churches are to keep the sound doctrine taught in
Scripture and to avoid every false doctrine. Doctrinal separation can be further
divided into two aspects: First, we are to separate from those who teach false
doctrine. And secondly, we are to separate from the false Christianity of the last
days.
1. We are to separate from those who teach false doctrines (Ro. 16:17; 2 Joh.
8-11; Re. 2:2). Which doctrines are the basis for separation? The answer is that
any doctrine clearly taught in the Bible is a basis for separation. The Bible never
divides doctrine into “essential” and “non-essential.” It is true that some doctrines
are more important than others, but nowhere in Scripture do we read that some
Bible teachings can therefore be put aside as “non-essential.” Consider upon the
following verses: Ac. 2:42; Ph. 3:17; 4:9; 2 Th. 2:15; 2 Ti. 1:13. Following are
some examples of doctrines which are important enough to be a basis for
separation:
Doctrine regarding Jesus Christ, the Holy Spirit, and Salvation is to be a basis
for separation (2 Co. 11:3-4). Note that not only was Paul concerned that the
churches be right in regard to the Gospel and to Jesus Christ, but he fought to see
that they were right about the Holy Spirit. If this attitude were maintained today,
we would see more concern about the charismatic errors.
Doctrine regarding prophecy and future things, such as the resurrection and
death, is to be a basis for separation (2 Ti. 2:16-18). The Holy Spirit identified
Hymenaeus and Philetus as false teachers because they taught that the
resurrection had passed already. This is a matter of prophecy, of future events.
Here it is clear that the doctrines of prophecy are fundamental doctrines. How
different this is to the thinking that places eschatology in the realm of “tertiary”
doctrine.
Doctrine regarding the church is to be a basis for separation (1 Ti. 3:15; 6:13-14;
6:20-21). Much of the N.T. Scripture pertains to church doctrine and practice. The
Apostles gave a great deal of their attention to training the Christians and early
church leaders in the government, discipline, organization, and function of the
assembly. This is the purpose for the first epistle to Timothy (1 Ti. 3:15). Paul
concluded the epistle with the exhortation that these church things are to be kept
in detail until the coming of Christ (1 Ti. 6:13-14). This is what the Holy Spirit
thinks about church doctrine. There are more than 100 references to the church in
the N.T., and even in those epistles not written directly to the assemblies, the
church remains in view (Tit. 1:5; He. 10:25; 13:7, 17; Ja. 2:2; 5:14; 1 Pe. 5:1-4; 2
Joh. 9). The glorified Christ is standing in the midst of the churches (Re. 2-3), and
seven times the phrase is used, “He that hath an ear, let him hear what the Spirit
saith unto the churches.” I do not understand how men can look at such a
staggering amount of teaching—more than is given on many other Bible doctrine,
and put church doctrine in a “non-essential” category.
Doctrine regarding holy living is to be a basis for separation (1 Ti. 6:3-5). This
passage teaches that Christians are to withdraw themselves from those who deny
the doctrine according to godliness. Divorce and adultery and homosexuality and
worldly dancing and dress and love for worldly entertainment are common in
many churches. This is to deny “the doctrine of godliness.” The Holy Spirit
commanded “from such withdraw thyself.”
These Scriptures show that the biblical basis for separation is much broader than
a few major doctrines.
2. We are to separate from last-days false Christianity (2 Ti. 3:5). See also He.
13:9-13; Re. 18:4. The Apostles warned that conditions among professing
Christianity would grow increasingly apostate as the time of Christ’s return draws
nearer. This is exactly what we observe in church history, and this is what we see
today. Most Christian groups do not follow the Word of God. God’s command is
to separate. Will we follow the way of man, or will we hear and heed the cry of
God from heaven (Re. 18:4)?
PRACTICAL SEPARATION. The Bible commands believers to separate even
from those who are born again, yet who refuse to obey the teachings of the
Apostles (1 Co. 5:11; 2 Th. 3:6; 1 Ti. 6:5; Mt. 18:15-18). In these passages the
writer is speaking of a separation from true brethren. This type of separation
refers primarily to discipline within the local church, but the principle goes
beyond this.
Consider 2 Th. 3:6. After giving the command to separate from a disorderly
brother, the Apostle gives an illustration. He mentions some who were walking
“disorderly, working not at all, but are busybodies” (2 Th. 3:11-12). In 2 Th. 3:14,
he repeats the command to separate from these. The Holy Spirit is giving a
principle about fellowship and separation. We are to separate from any brother
who walks disorderly and who refuses to repent of his disobedience. The
command would apply to a brother who is disobedient in the matter of baptism
(such as practicing baptism by sprinkling) or any other Bible command.
How Do We Practice Biblical Separation?
l. By exercising good spiritual discernment (I Th. 5:21). Biblical separation
begins with spiritual and doctrinal discernment. I cannot separate from error if I
do not know the truth. See also 1 Co. 1:9; 3:16; Ph. 1:9; He. 5:12-14. Each child
of God must study the Scriptures diligently that he might know sound doctrine so
he can discern truth from error, good from evil.
2. By earnestly contending for the faith once delivered to the saints (Jude 3).
3. By marking those who err (Ro. 16:17). We are to identify false teachers and
false Christian groups and churches by name so that we can protect ourselves.
This was Paul’s custom (1 Ti. 1:19-20; 2 Ti. 2:16-18; 4:14-15). This was also the
custom of the Lord Jesus Christ (Lk. 20:45-47; 12:1; Re. 2:6, 15, 20).
4. By avoiding fellowship. “Avoid” (Ro. 16:17); “shun” (2 Ti. 2:16); “turn away
from” (2 Ti. 3:5); “purge oneself from” (2 Ti. 2:21); “come out from among” (2
Co. 6:17; Re. 18:4); “have no fellowship with” (2 Co. 6:14); “receive them not
into your house neither bid them Godspeed” (2 Joh. 10).
5. By not yoking together in ministry, etc. (2 Co. 6:14-18).
6. By avoiding their doctrine (2 Ti. 2:14-18).
7. By rebuking them plainly (Mt. 23:13-33; Ac. 13:8-10).
8. By trying to convince them of the truth (2 Ti. 2:24-26).
9. By maintaining a Christ-like demeanor (Ja. 3:13-18). Last, but not least, the
ministries of judgment, contention for the truth, and separation from error are to
be carried out in a spiritual, gracious manner.
Why Practice Separation?
Contrary to popular opinion, the practice of biblical separation brings great
blessing. \
1. Separation is obedience to God (Ro. 16:17; Jude 3; 2 Ti. 4:2).
2. Separation is spiritual (Ps. 119:128).
3. Separation is fidelity to truth and to God (1 Ti. 6:20). See also 1 Ti. 6:14-15; 2
Ti. 1:13; 2:2; 2 Pe. 3:1-2. Paul exhorted Timothy that sound doctrine was a
solemn trust from God, which he was to be faithful to. This is the solemn trust
that every Christian has received from God and especially Christian leaders. A
trust is something placed into a person’s hands for safekeeping. He who betrays a
trust is a “traitor.” Those who fail to contend earnestly for the whole counsel of
God and who fail to mark, avoid, and reprove those who are disobedient are
traitors to God. They have betrayed God’s trust. Is God not our Sovereign? Have
we not vowed allegiance to Him and to His Word?
4. Separation is honoring to Christ (He. 13:12-13).
5. Separation is love for Christ (Joh. 14:23-24).
6. Separation is pleasing to Christ (Re. 2:2, 6, 14-16).
7. Separation is the way of protection (2 Ti. 2:16). First, separation protects me (1
Co. 15:33). Second, separation protects the weaker ones who under my watchcare
(Ro. 16:17-18). Third, separation protects a church or group from complete
leavening (Ga. 5:9; 1 Co. 5:6-7).
8. Separation is a qualification for Christian ministry (Tit. 1:9). See also 1 Ti. 4:1,
6; 2 Ti. 2:21-22. It is also the means whereby the man of God prepares himself for
God’s service (2 Ti. 2:21-22). According to 1 Ti. 4:6, separation is a mark of a
good minister of Jesus Christ.
9. Separation is essential for full reward (2 Joh. 8-11).
10. Separation is love for men (Col. 1:28). Paul’s love for men motivated him to
preach the whole counsel of God so they could be whole and entire, lacking
nothing, ready for Christ’s return.
11. Separation goes hand-in-hand with the message of salvation (Jude 3). Jude
tells us that the ministry of earnestly contending for the faith is closely connected
with the ministry of preaching salvation. The two cannot be separated.
12. Separation is the way of blessing and fruitfulness (Ps. 1:1-3). The teaching of
separation is woven into the very fabric of the Scriptures from beginning to end.
It is inexcusable for a Christian leader to fail to practice separation.
13. Separation is wisdom (Pr. 14:15; 22:3). To exercise doctrinal discernment, and
to avoid error is a mark of wisdom. The prudent Christian tests everything by the
Word of God.
14. Separation is the way of delight (Pr. 24:24, 25). Don’t fear man and his
threats; don’t follow popular philosophies. Obey God’s Word. Fight apostasy,
error, and compromise. Separate from those who are involved in these things.
God promises to bless you for it just as he did Phinehas (Nu. 25:5-13). [See
Anger, Apostasy, Apostate, Church, Doctrine, Fable, False Teaching, False
Prophet, Foolish Questions, God Speed, Heresy, Micaiah, Unity.]
SEPULCHRE. Tomb (De. 34:6; Ju. 8:32; Mt. 27:60-66; 28:1, 8; Ac. 2:29; 7:16;
13:29; Ro. 3:13). [See Crucifixion, Death.]
SERAPHIM. Angelic beings associated with God’s throne (Isa. 6:2-7). [See
Angel, Cherubim, Michael.]
SERMON ON THE MOUNT. Christ’s sermon recorded in Matthew 5-7. It is so
named because Christ was on a mount when He delivered the sermon (Mt. 5:1).
Christ’s teaching in the Sermon on the Mount has a four-fold purpose:
1. In the Sermon on the Mount, Jesus established the law for its intended
purpose, which is to reveal sin and lead sinners to Christ (Mt. 5:17-19). The law
is not the gospel; it prepares the way for the gospel by exposing man’s sin and
need for a Saviour (Ro. 3:19-22; Ga. 3:10-13, 24-25). Mt. 5:48 gives the
requirement of the law. “Be ye therefore perfect, even as you Father which is in
heaven is perfect.” This is not the gospel; it is not the way of salvation. Compare
De. 10:12-13. Mt. 7:12 gives the summary of the requirements of the law. Jesus
showed that keeping the law is not merely a matter of outward obedience but that
it requires inward obedience. Murder is a heart matter (Mt. 5:21-22). Murder is
not merely killing someone but also involves the inner hatred that motivates
people to kill. The warning is not against the use of the word “fool” itself but the
use of such language with the purpose of hurting someone “without a cause.”
Jesus called people fools (Mt. 23:17, 19; Lk. 24:25), but He was speaking the
truth in love. Adultery is a heart matter (Mt. 5:27-28). This shows how deep the
law of God is and how impossible it is to be saved by keeping it, because our
hearts are so sinful and corrupt (Je. 17:9). Mt. 5:20 says the righteousness
required for salvation is beyond that of the most religious man. We must have the
very righteousness of Christ (Ro. 3:21-22). Jesus Himself fulfilled the law for us
(Mt. 5:18).
2. In the Sermon on the Mount, Jesus preached the principles of the kingdom of
God. These are the principles by which men will live in the kingdom that Christ
will establish upon His return. Many things described therein have never been
fulfilled on earth and will be fulfilled during the Millennium when Christ will
rule with “a rod of iron” (Ps. 2:8-9; Re. 19:15). Consider Matthew 5:21-26. A
person who is angry at someone without a just cause will be in danger of the
judgment. This probably refers to punishment administered by local authorities. If
a person calls another “Raca,” he will be in danger of the council, which probably
refers to a higher level of magistrate. “Raca” is a term that literally means “O
empty or worthless one.” It is a term of “utter vilification” (Strong). If, on the
other hand, a person calls someone a fool, he will be in danger of hell fire. It is
not simply the use of the word “fool” itself that encompasses this great sin, but
the use of the word “fool” as an expression of vicious anger and hurt. It is the
verbal expression of a murderous heart. Christ Himself called men fools on
occasion (Mt. 23:17, 19; Lk. 11:40; 24:50), and the apostle Paul called certain
ones fools who were questioning the bodily resurrection (1 Co. 15:36). The point
is that during Christ’s earthly millennial reign even sinful actions that are deemed
relatively harmless in this present time will be dealt with firmly, even severely. It
appears that there will be the potential, even, for rebels to be cast into hell fire
during the Millennium because of their sinful actions. Note that Jesus does not
say that a person who does these things “shall be” judged but that he is “in danger
of” being judged. There will be a place in God’s righteous kingdom for genuine
repentance and mercy. Consider Matthew 5:25-26. Again, this has never been
fulfilled in any context on earth. It was not fulfilled in Israel during Christ’s day
and it is not fulfilled in the church age. New Testament churches have no
authority to imprison anyone. These verses look ahead to conditions that will
exist during Christ’s kingdom. If an individual does not quickly reconcile with an
adversary over an unpaid debt or other obligation he will be put into prison until
the obligation is entirely satisfied. This is rule with a “rod of iron.”
3. In the Sermon on the Mount, Jesus delivered principles by which we are to live
in the church age. The following are four examples: Prayer is for today (Mt.
6:5-15). Fasting is for today (Mt. 6:17-18). Laying up treasures for heaven is for
today (Mt. 6:19-21). Putting God first is for today (Mt. 6:33).
4. In the Sermon on the Mount, Jesus showed the evidence of repentance
(compare Mt. 3:2, 8; 4:17). Some falsely teach that Mt. 5-7 is teaching the way of
salvation, but in reality it is the fruit of salvation. To “hunger and thirst after
righteousness” (Mt. 5:6) is the change of life that follows salvation (Ep. 2:8-10).
No sinner hungers after righteousness unless he has been regenerated (Titus 3:5).
To be “pure in heart” (Mt. 5:8) requires the change that follows salvation (Acts
15:9). It is impossible for the sinner to be pure in heart until he is born again,
because the heart is naturally deceitful and wicked (Je. 17:9). The
“peacemakers” (Mt. 5:9) are those who have first found peace with God (Ro.
5:1). The World Council of Churches ecumenists and others who teach that
peacemakers in general are the children of God are taking this passage out of
context and are ignoring the rest of the Bible. Apart from salvation in Jesus
Christ, sinners are children of the devil (Joh. 8:44). The sinner is adopted into
God’s family only through faith in Jesus Christ (Joh. 1:12; Ga. 3:26; Ep. 1:5).
There is no true peace to the wicked (Isaiah 48:22; 57;21). The peacemakers of
this world who are not committed to the Bible are false prophets (1 Th. 5:3).
SERPENT. (1) A snake (Ex. 4:3; 7:9-15; De. 8:15; 32:24; Nu. 21:6-9; Mt. 7:10;
Mk. 16:18; 1 Co. 10:9; Ja. 3:7). “The Hebrew word most commonly translated
serpent is nachash, agreeing with ophis in the N.T., so called because of its
‘hissing’” (Concise). Types of serpents alluded to in Scripture are the
“cockatrice” (Isa. 11:8), the “adder” (Ge. 49:17; Ps. 58:4; 91:13; 140:3; Pr.
23:32), the “asp” (De. 32:33; Job. 20:14, 16; Isa. 11:8; Ro. 3:13), and the
“viper” (Isa. 30:6; 59:5; Mt. 3:7; 12:34; 23:33; Ac. 28:3). (2) Satan (Ge. 3:1; Re.
12:9; 2 Co. 11:3). (3) The dragon (De. 32:33; Ps. 91:13). In these passages the
dragon is used in poetic parallel to the adder or asp. (4) Leviathan (Isa. 27:1). (5)
The serpent is frequently used to describe some characteristic in man and devils
(Ge. 49:17; Ps. 58:4; 140:3; Pr. 23:32; 30:19; Je. 46:22; Mi. 7:17; Mt. 3:7; 10:16;
12:34; 23:33; Ro. 3:13). [See Adder, Asp, Brass Serpent, Dragon, Leviathan,
Satan.]
SERVANT. The servant in Bible times referred to a hired servant (Ge. 24:2; Le.
25:39-41; De. 24:14-15; Ru. 2:5; 1 Sa. 9:5) or to a bond servant or slave who had
been sold into servitude (Ge. 37:28; Ex. 21:1-11; 22:3; Le. 25:44-47) or had been
captured (2 Ki. 5:2). The New Testament gives many instructions to servants (Ep.
6:5-8; Co. 3:22-25; 1 Ti. 6:1; Tit. 2:9-10; 1 Pe. 2:18). When the Apostles
described themselves as a “servant of Jesus Christ,” they were referring to
themselves as His humble bond servants (Ro. 1:1; Ph. 1:1; Col. 4:12; Tit. 1:1; Ja.
1:1; 2 Pe. 1:1; Jude 1). Christ has purchased His people from the slave market of
sin with His own blood, and they are His servants forever (Ro. 6:16-20; 1 Co.
21-23; Ga. 4:7; Re. 22:3). [See Deacon.]
SERVE THEMSELVES OF. To make use of; employ (Je. 27:7; 30:8; Eze.
34:27).
SERVITOR. A servant; personal attendant (2 Ki. 4:43).
SET. (1) To put; place; fix; attach to (Ge. 1:17; Mt. 5:14). (2) Fixed (Ge. 17:21;
21:2; Ec. 8:11; Ac. 12:21). (3) Seated (Mt. 5:1). (4) To dim; to darken; to
extinguish (1 Ki. 14:4). (5) To be against; to be fixed in opposition (Eze. 24:2).
(6) To put in a position or estate (De. 28:1).
SET AT NOUGHT. [See Naught, Set At.]
SET BY. To value; esteem (1 Sa. 18:30; Ps. 15:4).
SET FORTH. (1) To promote; further; set off to advantage; to publish; declare;
put forward prominently (Eze. 27:10; Jude 7). (2) To set out on a journey (Nu.
2:9).
SET FORWARD. To further; promote (1 Ch. 23:4; 2 Ch. 34:12; Ezr. 3:8-9; Job
30:13).
SET ON. To attack; instigate; incite; animate to action (Ac. 18:10).
SET THEM AT ONE. Reconcile (Ac. 7:26).
SET TO HIS SEAL. To affix a seal, as a seal of authenticity; to have confidence
that something is true (Joh. 3:33).
SETH (substituted). Through Adam’s son Seth, God continued the godly seed
and the geneology of Jesus Christ (Ge. 4:25, 26; 5:3-22; Lk. 3:38). [See
Genealogy.]
SETTER FORTH. A proclaimer; one who publishes or propounds; a teacher
(Ac. 18:10).
SETTLE. (1) To fix; establish; place in a permanent position (1 Ch. 17:14). (2) A
bench or seat (Eze. 43:14, 17, 20; 45:19).
SEVEN SPIRITS. The phrase “the seven Spirits of God” in Revelation 3:1; 4:5;
5:6 is explained by comparing Scripture with Scripture. The figurative language
refers to the following things: (1) It refers to the omniscience of the Holy Spirit.
In Re. 4:5 the seven Spirits are likened to lamps of fire, which refers to the Holy
Spirit’s impartation of understanding to all of the creation. We also see this in
Isaiah 11:2-3, where the Spirit of God is the spirit of wisdom, understanding, and
counsel. Seven is the number of perfection in the Bible, so the Spirit’s

understanding is perfect and infinite. (2) It refers to the omnipresence of the
Spirit. In Re. 5:6 the seven Spirits are “sent forth into all the earth.” The Holy
Spirit is everywhere present on the earth. (3) The seven Spirits also refers to the
seven characteristics or works of the Holy Spirit, as described in Isa. 11:2. [See
Angel, Holy Spirit.]
SEVENTY WEEKS. The period of time referred to in Da. 9:24-27. The 70
weeks are weeks of years, or 490 years. This is evident by the fulfillment. During
the 70 week period, God’s judgments upon Israel will be completed and Christ
will return to establish the kingdom. The angel tells Daniel that the prophecy
pertains to his own people, the Jews, and to the holy city, which is Jerusalem (Da.
9:24). The first 69 weeks (483 years) lasted from the time that the commandment
was given to “restore and build Jerusalem” after the Babylonian captivity to the
time of Christ’s “cutting off.” There were two commandments by Persian kings
pertaining to the rebuilding of Jerusalem. First, there was the commandment in
536 BC by Cyrus for Zerubbabel to build the temple (Ezr. 1:1-3). Second, there
was the commandment in 444 BC by Artaxerxes for Nehemiah to rebuild the
walls and the city (Ne. 2:1-8). Since Daniel 9:25 speaks particularly of the
rebuilding of the city streets and wall, it appears that Artaxerxes’ commandment
is the one that began the 69 weeks. From our perspective 2,500 years later, it is
difficult to know the exact dates of the prophecy, but the important thing is that
the Jews of that day knew how to figure these dates, and they had no excuse for
not knowing exactly when Messiah the prince would come or what would happen
when He came. Four Great Events: Daniel’s prophecy describes four great
events that occurred after the commandment to rebuild Jerusalem. First, the street
and walls were rebuilt. This was completed in 7 weeks or 49 years (Da. 9:25).
The commandment to rebuild Jerusalem was given in 444 BC. The walls were
completed the next year, and work apparently continued on the rebuilding of the
city for another 48 years. This was accomplished “in troublous times,” as we see
in Nehemiah. The 49 years might coincide with the final prophetic message
delivered by Malachi to end the Old Testament revelation and to begin the “400
Silent Years” until the coming of Christ. Second, 69 weeks after the
commandment, Messiah the Prince came and was “cut off, but not for himself,”
meaning that He died on the cross for man’s sins (Da. 9:25-26). His death was
substitutionary. The 69 weeks (483 years by Jewish calendar and 476 years by
Roman calendar) ended when Messiah came as prince. This was when Christ
entered Jerusalem on the donkey a few days before the crucifixion and was
acclaimed as “the King that cometh in the name of the Lord” (Ze. 9:9; Lk.
19:37-38). Third, the city and temple were destroyed (Da. 9:26). This occurred in
A.D. 70 at the hands of the Roman armies under the generalship of Titus. Fourth,
there are wars and desolations until the time of the end. This is a perfect
description of the last 2,000 years of Israel’s history, and it also describes what
will happen to Israel just before the return of Christ. Even today, though Israel is
back in the land, she has no peace, and she will have no peace until she repents
and receives her Messiah, Jesus. The final week, or seven years, of Daniel’s
prophecy remains to be fulfilled (Da. 9:27), and it is this period that Jesus
describes in Matthew 24. Between the 69th and 70th weeks (between Daniel 9:26
and Daniel 9:27) is the church age, which is called a “mystery” because it was not
revealed to the Old Testament prophets (Ep. 3:3-6). The church age is like a
valley that the Old Testament prophets did not see between the peaks of the first
and second coming of Christ. Paul describes the church age as the time of Israel’s
blindness in Romans 11:25-27. The final week (seven years) of Daniel’s prophecy
is divided into two parts (Da. 9:27). At the beginning of the seven years, the
Antichrist will make a false peace covenant with Israel. It is probably at this time
that the Jewish Temple will be rebuilt in Jerusalem. Mid-way through the seven
years the Antichrist will break this covenant and exalt himself as God. Compare 2
Thessalonians 2:3-4. This event marks the beginning of the 3.5 years of the Great
Tribulation. Jesus calls this event “the abomination of desolation” (Mt. 24:15).
[See Antichrist, Great Tribulation.]
SEVER. To separate (Ex. 9:4).
SEVERAL. Single; particular; separately; individually (2 Ch. 28:25; Mt. 25:15; 1
Co. 12:11).
SHADOW. (1) Darkness; shade (Jud. 9:15; 2 Ki. 20:9). (2) An imperfect and
faint representation; opposed to substance (He. 8:5; 10:1).
SHADRACH. The Babylonian name given to Daniel’s friend (Da. 1:7). His
Hebrew name was Hananiah, meaning “the Lord has graciously given.” He was
thrown in the fiery furnace (Da. 3).
SHAMBLES. Meat market (1 Co. 10:25).
SHAME. To be ashamed; reproach; disgrace; dishonor (Ex. 32:25; 2 Ch. 32:21;
Ps. 4:2; 35:26; Isa. 20:4; Lk. 14:9; 1 Co. 11:6; 14:35; Ep. 5:12; Ph. 3:9; He. 12:2;
Jude 13; Re. 3:18).
SHAMEFACEDNESS. To have a sense of shame; a sense of modesty;
bashfulness (1 Ti. 2:9). [See Modesty.]
SHAMEFULLY. Dishonorably; disgracefully (Hos. 2:5; Mk. 12:4; Lk. 20:11).
SHAMELESSLY. Without modesty; disgracefully (2 Sa. 6:20).
SHAPEN. Shaped; formed; fashioned (Ps. 51:5).
SHARON (great plain, his song). The Plain of Sharon is a strip of land running
along the Mediterranean Sea from just south of Mt. Carmel in the north to the
Yarkon River in the south (near the northern part of modern Tel Aviv). It is about
12 miles at its widest. It is mentioned six times in the Bible and was a fertile
region that is mentioned together with Carmel (Isa. 35:2). Isaiah prophesies that
Sharon will be a place for sheep herding in Christ’s kingdom (Isa. 65:10).
SHEEP. [See Lamb, Offerings, Jesus Christ, Type.]
SHEEPCOTE. Enclosure for sheep (2 Sa. 7:8; 1 Ch. 17:7).
SHEKEL. [See Money.]
SHEM (name, renown). One of Noah’s three sons (Ge. 11:10). The genealogy of
Jesus Christ descended through Shem (Ge. 11:10-32; Lk. 3:36). The descendants
of Shem formed the nation Israel through Abraham, Isaac, and Jacob. [See
Canaan, Ham, Japheth, Noah.]
SHEMINITH (to excel). 1 Ch. 15:21. Also in the title to Ps. 6 and 12. [See
Music.]
SHEOL. See Hell.
SHERD. A piece of broken earthenware (Isa. 30:14; Eze. 23:34).
SHERIFFS. Judges; prefects (Da. 3:2, 3).
SHEWBREAD. The bread placed on the table in the Tabernacle (Ex. 25:30;
35:13; 1 Ch. 9:39; Ne. 10:33; He. 9:2). Shewbread literally means “bread of the
presence.” Frankincense was put on the bread and it remained before the Lord
seven days (Le. 24:5-8). After this the bread was eaten by the priests (Le. 24:9).
The bread depicts Jesus Christ as the One who satisfies and delights God the
Father and who nourishes and satisfies God’s children. Both have their part in the
Son of God. [See Offerings, Tabernacle.]
SHIELD. Military equipment used to protect from and ward off blows by arrow
and sword (Jud. 5:18; 1 Sa. 17:7). There were two basic types of shields used by
the Hebrews. The large shield which was big enough to cover the whole body (1
Sa. 17:7, 41), and the smaller shield which was also called a buckler or a target (2
Ch. 25:5). The two are mentioned together in 1 Ch. 12:8. The difference in size
between the two is evident from 1 Ki. 10:16-17; 2 Ch. 9:15-16, where twice as
much gold was used for the target as for the large shield. The ordinary shield
among the Hebrews consisted of a wooden frame covered with leather. Some
shields were covered with brass, or copper. People’s Bible Dictionary notes: “The
shield is illustrative of God’s protection (Ge. 15:1; De. 33:29; 2 Sa. 22:3; Ps. 3:3;
5:12; 28:7; 33:20; 59:11; 84:9, 11; 115:9-11; 119:114; 144:2); truth of God (Ps.
91:4); salvation of God (2 Sa. 22:36; Ps. 18:35); of faith (Ep. 6:16).” [See
Buckler, Military, Target.]
SHIGGAION (wanderings). Ps. 7: Title. [See Music.]
SHIGIONOTH. In the title of Hab. 3:1. [See Music.]
SHILOH (peace). A name for the Messiah (Ge. 49:10). He is the Prince of Peace
(Isa. 9:6). Through faith in Him we have peace with God (Ro. 5:1). He is our
peace (Ep. 2:14). He made peace through the blood of his cross (Co. 1:20). He
speaks peace to His people (Joh. 20:19, 21, 26). He preaches peace to sinners by
the gospel of peace (Ep. 2:17; 6:15). [See Jesus Christ, Peace.]
SHINAR (country of the two rivers). The land between the Tigris and Euphrates
rivers where the first city states were built after the Flood (Ge. 10:10; 11:1). It is
also called Mesopotamia. [See Babel, Babylon.]
SHIP, WENT BEFORE TO. Went on board ship; took ship (Ac. 20:13).
SHIPMASTER. Ship captain (Jon. 1:6; Re. 18:17).
SHIPMEN. Sailors (1 Ki. 9:27; Ac. 27:27, 30).
SHIPPING, TO TAKE. To embark; to go on board ship (Joh. 6:24).
SHITTIM WOOD. The wood used for the Tabernacle (Ex. 25:5, 10, 13, 23, 28;
26:15, 26, 32, 37; 27:1, 6). It was from a common tree in the desert area where
the Tabernacle was built. Thus the shittim wood is a fitting symbol of Christ’s
humanity. He was a common man to look upon (Isa. 53:2). The shittim wood
speaks of Christ’s incarnation (Lk. 2:6-52; 1 Ti. 2:5). [See Tabernacle.]
SHOSHANNIM. This possibly denotes a lily-shaped musical instrument (Ps. 45,
60, 69, 80: Title). [See Music.]
SHOSHANNIMEDUTH. This possibly denotes the melody of or manner of
singing the Psalm on the Shoshannim instrument (Ps. 80: Title). [See Music.]
SHROUD. Cover; garment (Eze. 31:3).
SHUSHANEDUTH. Probably an abbreviation of shoshannimeduth (title of Ps.
60). [See Music.]
SHUT TO. To shut; close (Ge. 19:10; Lk. 13:25).
SIBBOLETH (great captivity). Ephramite pronunciation of the world Shibboleth
(Ju. 12:6).
SICKNESS. [See Healing, Ill, Suffering, Trials.]
SIDON (abundant prey). Greek form of Zidon (Mt. 11:21).
SIGHT. (1) Vision; seeing (Ge. 2:9). (2) Appearance (Re. 4:3).
SIGN. (1) A token; a representation; a witness (Ge. 1:14). “The lights in the
firmament of the heaven are said to be for ‘signs’ ... A false application has been
made of this passage in using the varied positions of the sun, moon, and planets
as a means to foretell events. Of what then are they signs? it may be asked. This
is perhaps answered in Ps. 19:1-6. The stupendous distance and marvelous
regularity in the movements of the heavenly bodies are a sign of the glory of the
One that created them, as is stated of God in Ro. 1:20” (Concise). (2) A miracle
performed as evidence of the truth of God’s Word (Ex. 4:8, 17, 28, 30; 7:3; De.
6:22; Jos. 24:17; Ju. 6:17; 1 Sa. 2:34; 10:7; 14:10; 1 Ki. 13:3-5; 2 Ki. 19:29;
20:8-9; Isa. 7:14; Mt. 12:38, 39; Joh. 20:30; Ac. 2:22). [See Apostles, Healing,
Inspiration, Jesus Christ, Miracles.]
SIGNET. An official seal on a ring (Ge. 38:18, 25; Ex. 28:36; 39:6; Hag. 2:23).
The seal was impressed into clay. The following is from the People’s Bible
Encyclopedia: “The Phoenicians, from a very early period, took up the business
of manufacturing seals on a large scale, and their products are found very widely
distributed through the ancient world, including Palestine. They did not much
adopt the cylinder form, but rather the scarab and the conoid; carved with much
skill, but no originality, copying and sometimes mingling Egyptian and Chaldean
designs, and putting on hieroglyphics of Egyptian form, but of no meaning—as
modern imitators may embellish their wares with Chinese or Arabic characters,
merely for effect. [The scarab signets were elliptical pieces of stone with the
image of the scarabeus beetle carved on the upper convex surface and the
personalized inscription carved on the lower flat side. The conoid were conical to
hemispherical stones with the design cut on the flat base and drilled for
suspension across the pointed or rounded end.] The fixing of such seals in a ring
is believed by some to be a Phoenician device, afterward taken up by the Greeks,
and lasting to our own day. Such a seal ring we have, bearing the name of Abibal,
the father of King Hiram; and if the mounting be contemporaneous with the
stone, this carries the seal ring back to the 11th century B.C. But the passage (Ge.
41:42) is much older; it is true that this and some similar passages may refer to
seals that were hung on the hand or wrist by a cord. But the seal ring, or signet,
clearly alluded to (Es. 3:12; 8:8; Je. 22:24) is probably very ancient and
widespread. The use of clay in sealing is noticed in the book of Job (38:14), and
the signet ring as an ordinary part of a man’s equipment in the case of Judah (Ge.
38:18), who probably, like many modern Arabs, wore it suspended by a string
from his neck or arm (Song 8:6). The ring or the seal, as an emblem of authority
both in Egypt and Persia, and elsewhere, is mentioned in the cases of Pharaoh
with Joseph (Ge. 41:42), of Ahab (1 Ki. 21:8), of Ahasuerus (Es. 3:10, 12; 8:2), of
Darius (Da. 6:17), and as an evidence of a covenant in Je. 32:10, 14; Ne. 9:38;
10:1; Hag. 2:23. Engraved signets were in use among the Hebrews in early times,
as is evident in the description of the high priest’s breastplate (Ex. 28:11, 36;
39:6). The importance of the signet ring in the eyes of the oriental is evident from
the phrase in Hag. 2:23--‘I will make thee as a signet.’ It is obvious from this that
the signet was carried continually and was considered a very valuable possession.
The same is evident from Je. 22:24” (People’s Bible Encyclopedia).
SILAS. The believer who accompanied Paul on the second missionary journey
(Ac. 15:22, 27, 32, 34, 40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5). Silas is a
shortened version of Silvanus (2 Co. 1:19). He is mentioned in the epistles to
Thessalonica (1 Th. 1:1; 2 Th. 1:1).
SILLY. Simple; gullible; easily led astray; lacking wisdom and discernment (Job
5:2; 2 Ti. 3:6). The Hebrew word translated “silly” is also translated “deceive” (2
Sa. 3:25), “flatter” (Ps. 78:36), and “entice” (Ex. 22:16). [See Simple.]
SILVERLING. Silver coin (Isa. 7:23). “Found only in Isa. 7:23, and the Hebrew
is the same as ‘silver,’ and ‘pieces of silver,’ as money” (Concise). [See Money.]
SIMEON (hearing). A son of Jacob (Ge. 29:33; 34:34-39; 49:5). Simeon’s
children formed the tribe of Israel which carries his name (Nu. 1:6-23; 2:12; De.
27:12; Jos. 19:1-9; 21:4-9; Ju. 1:3, 17; Eze. 48:23-33; Re. 7:7).
SIMILITUDE. Likeness; pattern (Nu. 12:8; De. 4:12-16; 2 Ch. 4:3; Ps. 106:20;
Da. 10:16; Ja. 3:9).
SIMON (hearing). [See Peter.]
SIMPLE. (1) Undiscerning. A simple person by modern definition is one who is
somewhat slow mentally, but this is not what the Bible means by the term. In
Bible usage, “the simple” is one who is not careful and discerning; someone
easily influenced. “The simple believeth every word: but the prudent man looketh
well to his going” (Pr. 14:15). See also Ps. 19:7; 119:30; Pr. 1:4; 1:22; 7:7; 8:5;
9:16; 18; 19:25; 22:3; 27:12; Ro. 16:17, 18. It refers not to weak mental capacity,
but to a careless spiritual and moral condition. (2) Innocent; not involved in evil
things (Ro. 16:19). The same Greek word translated “simple” in Ro. 16:19
(akeraios) is translated “harmless” in Mt. 10:16 and Ph. 2:15. [See Separation,
Silly.]
SIMPLICITY. Sincerity; without dissimulation or self-seeking. “Artlessness of
mind; freedom from a propensity to cunning or stratagem; freedom from
duplicity; sincerity; plainness; freedom from artificial ornament” (Webster) (2 Sa.

15:11; Ro. 12:8; 2 Co. 1:12; 11:3). The Greek word translated
“simplicity” (haplotes) is also translated “singleness” of heart (Ep. 6:5; Col.
3:22). [See Sincere.]
SIN. Breaking God’s law; missing the mark of moral purity; falling short of
God’s righteousness. The term “sin” is one of the most common Bible words
describing the fallen condition of man. All men have sinned (1 Ki. 8:46; Ec. 7:20;
Ro. 3:23; 5:12). Man’s sin began with Adam and Eve in the garden of Eden (Ge.
3; Ro. 5:12). The penalty of sin is death (Ro. 6:23). The forgiveness of sin
requires the shedding of blood (He. 9:22). Jesus Christ paid the full penalty for
sin when He died and shed His blood on the cross (Ep. 1:7; He. 1:3; Ro. 5:9-10).
Isa. 53 describes how Jesus bore man’s sin. Man receives complete and eternal
forgiveness for sin by exercising personal faith in Jesus Christ (Ro. 6:23; Ep.
5:5-6; Eze. 18:4). [See Salvation.]
The key Greek word translated sin, HAMARTANO, means to err or miss the
mark (Lk. 15:18; Jn. 5:14; 8:11; 9:2; Ro. 2:12; 3:23; 5:12; 1 Co. 6:18; 15:34; Ep.
4:26; 1 Ti. 5:20; Tit. 3:11; He. 3:17; 10:26; 2 Pe. 2:4; 1 Jn. 1:10; 2:1; 3:6, 8, 9;
5:16, 18). It refers to the sin nature (“the body of sin,” Ro. 6:6) as well as to acts
of sin. It is a general word for sin, referring to any transgression of God’s law, any
disobedience to God’s will. All unrighteousness is sin (1 Jo. 5:17). Sin is the
transgression of the law (1 Jo. 3:4). Sin is the product of lust (Jas. 1:15).
Whatsoever is not of faith is sin (Ro. 14:23). To know to do good and to do it not
is sin (Jas. 4:17).
The key Hebrew word translated sin, CHATA, also means to err or miss the mark
(Ge. 20:6; 39:9; Ex. 9:27; 20:20; 32:30-33; Le. 4:2; 5:1; 6:2; Nu. 15:27; 16:22;
De. 1:41; 9:16; 19:15; 20:18; Ju. 10:10, 15; 1 Sa. 12:10; 2 Sa. 12:13; 19:20;
24:10; 1 Ki. 8:46-50; 2 Ch. 6:22; 6:37-39; Ne. 1:6; 9:29; Job 1:5, 22; 2:10; 7:20;
10:14; 31:30; Ps. 4:4; 39:1; 41:4; 51:4; 78:17; 119:11; Pr. 8:36; 14:21; 19:2; 20:2;
Ec. 7:20; Isa. 42:24; 64:5; Je. 2:35; 14:7; 33:8; 40:3; Eze. 18:4; Da. 9:5-15).
Other O.T. Hebrew Words for Sin: ASHAM, meaning to be guilty (Je. 51:5; Isa.
53:10); AVON, to pervert, to make crooked (1 Ki. 17:18); SHAGAH, to stray (Le.
4:13), and PASHA, to break away, to rebel against authority (Pr. 10:19) (Strong).
Key Bible Passages Dealing with Sin: Ge. 3; 6:5; Ex. 20; Isa. 53:6; Eze. 18:4, 20;
Mk. 7:20-23; Ro. 1:9-32; 3:9-23; 1 Co. 6:9-10; Ga. 5:19-20; Ep. 5:3-6; Col.
3:5-10; 1 Ti. 1:9-11; Re. 21:8.
The Origin of Sin. (1) Sin originated with Satan’s pride (Isa. 14:12-14; 1 Ti. 3:6).
(2) Sin entered the world through Adam’s disobedience (Ge. 3; Ro. 5:12). Even
though Eve sinned first, Adam was responsible before God. (3) Sin spread
throughout the world (Ro. 1:19-32).
What Is Sin? (1) The transgression of the law (1 Joh. 3:4; Ja. 2:9-10). (2) To come
short of God’s glory (Ro. 3:23). (3) To turn to one’s own way (Isa. 53:6). (4) To
forsake the Lord (Ju. 10:10; 1 Sa. 12:10). (5) To do that which is wicked in the
sight of God (De. 9:18). (6) To do that which is amiss, wrong (2 Ch. 6:37). (7)
Lack of righteousness (Ro. 3:10).
Other Bible Words for Sin. Evil (Ge. 2:9). Wickedness (Ge. 6:5). Iniquity (2 Pe.
2:16). Rebellion (Pr. 17:11). Froward (De. 32:20). Unrighteous (1 Co. 6:9).
Unholy (Le. 10:10). Ungodly (Ro. 5:6). Works of darkness (Ep. 5:11). Error (Ro.
1:27). Transgression (Ro. 4:15; 2 Joh. 9). Trespass (Mt. 18:15). Offence (Ro.
4:25).
Man’s Sinful Nature Described. “only evil continually” (Ge. 6:5); “desperately
wicked” (Je. 17:9); “shapen in iniquity” (Ps. 51:5); “estranged from the
womb” (Ps. 58:3); “foolishness is bound in the heart” (Pr. 22:15); “righteousness
is as filthy rags” (Isa. 64:6); “gone astray ... turned to his own way” (Isa. 53:6).
The Flesh. This word is used in four ways in the N.T.: (1) The body of man and
animal (Lk. 24:39; 1 Co. 15:39). (2) A reference to man in general (Mt. 24:22; 1
Co. 1:29). (3) The weakness of human nature (Mt. 26:41). (4) The fallen, sinful
nature of man (Ro. 7:18; 8:12-13; Ga. 5:16-24; Col. 2:11). The flesh is also called
the old man (Ep. 4:22; Col. 3:9).
Lessons about the Flesh in the Christian Life (Ga. 5:16-24): 1. The flesh is still
present after salvation. The Christian has two natures: flesh and Spirit (Ga. 5:16).
2. The flesh is an enemy within (Ga. 5:17). God leaves the flesh within the
Christian to teach us to walk by faith not by sight. 3. The flesh is not eradicated in
this present life. There is no sinless perfection in the Christian life (1 Joh. 1:8-10).
An experience of spirit baptism or “entire sanctification” is never given as the
solution to the problem of sin (1 Pe. 2:1-2). 4. The Christian can choose to walk
either in the flesh or the Spirit (Ga. 5:16). 5. There are two aspects of the flesh:
positionally it has been crucified with Christ (Ga. 5:24) but practically it must be
subdued day by day (Ga. 5:25). See also Col. 3:9-10 vs. Ep. 4:22-24; and Ro. 8:9
vs. Ro. 8:12-13.
How Is the Flesh Overcome? 1. The flesh is subdued by yielding to and walking
with the indwelling Spirit (Ga. 5:16). 2. The flesh is subdued by not minding it
but by minding the things of the Spirit (Ro. 8:5). 3. The flesh is subdued by not
sowing to it but by sowing to the Spirit (Ga. 6:8). 4. The flesh is subdued by not
making provision for it (Ro. 13:14). [See Adam, Carnal, Concupiscence, Fall,
Fault, Filthiness, Flesh, Froward, Gospel, Grace, Heart, Heaven, Impenitence,
Impudent, Iniquity, Jesting, Natural Man, Old Man, Perverse, Presumptuous,
Pride, Rebellion, Repentance, Stiffhearted, Stubborn, Transgression, Trespass,
Unclean, Ungodly, Superfluity of Naughtiness, Unrighteous, Vile, Winketh,
World.]
SIN OFFERING. [See Offerings.]
SINAI (rock-fissures). The mount on which God met Moses and gave the law to
Israel (Ex. 19-40). [See Law.]
SINCERE. Guileless, pure; honest (Jos. 24:14; Ju. 9:16,19; 1 Co. 5:8; 2 Co.
1:12; 2:17; 8:8; Ep. 6:24; Ph. 1:16; Tit. 2:7; 1 Pe. 2:2). To be sincere is the
opposite of pretense and hypocrisy. The Christian is to be (1) sincere in his love
to God (Jos. 24:14; Ep. 6:24); (2) sincere in doctrine (Tit. 2:7); (3) sincere in
ministry (Ph. 1:16); (4) sincere in his relationships with the brethren (1 Co. 5:8);
(5) sincere in love (2 Co. 8:8); (6) sincere in everything (Ph. 1:10). [See Beguile,
Craft, Cunning, Cunning Craftiness, Deceit, Dissemble, Dissimulation,
Doubletongued, Feign, Flattery, Flattering Titles, Honest, Hypocrisy, Lie, Pure

Conscience, Purloin, Simplicity, Sleight, Subtil, Unfeigned.]
SINIM. Sinim refers to the far east, particularly China (Isa. 49:12). There has
been a civilization in China since not long after the dispersion of men at Babel.
“Sinae was the name of the ‘Chinese traders.’ Their town was Thinae, one of the
great emporiums in western China, now Thsiu or Tin in the province of Schensi.
In the eighth century B.C. the Sinae became independent in western China, their
princes reigning there for 650 years before they attained dominion over the whole
land; in the third century B.C. the dynasty of Tsin (from whence came ‘China’)
became supreme over the empire” (Fausset’s Bible Dictionary).
SITH. If; since (Eze. 35:6).
SIVAN (a thorn, month, moon). The third month of the Jewish sacred year,
beginning with the new moon of June (Es. 8:9). Harvest time (Potts). [See
Calendar.]
SIXTH HOUR. About noon (Mt. 20:5; 27:45). See also Ninth Hour.
SKILL. Understanding; knowledge; ability; dexterity in performance (1 Ki. 5:6;
2 Ch. 2:7; 34:12; Da. 1:17; 9:22).
SLACK. Negligent; hesitant; restrained; not diligent or eager (De. 7:10; Jos.
10:6; 18:3; 2 Ki. 4:24; Pr. 10:4; 2 Pe. 3:9). [See Slothful, Sluggard.]
SLACKNESS. Negligence (2 Pe. 3:9). [See Slothful, Sluggard.]
SLANDER. To defame; to harm the reputation of someone by false tales (Nu.
14:36-37; 2 Sa. 19:27; Ps. 31:13; 50:20; Pr. 10:18; Je. 9:4-6; Ro. 3:8; 1 Ti. 3:11).
For something to be slanderous, it must involve falsehood and an injurious
motive. To tell someone that a certain pastor is divorced or adulterous or a thief is
not slander if that information is true, but it is slander to say such things when
they are not true. [See Gossip.]
SLAVE. [See Servant.]
SLAYER. [See Cities of Refuge, Kill.]
SLEEP. [See Labor, Sluggard.]
SLEEP, ON. Asleep (Ac. 13:36).
SLEIGHT. Deception; cunning; an artful trick; sly artifice (Ep. 4:14). The Greek
term (kubeia) refers to a cube for playing dice, and signifies the mischievous
subtlety of seducers (Matthew Henry). It also could refer to the chance aspect of
gambling. “It seems to denote a man’s forming his religious opinions by the
throw of a die; in other words, it describes a man whose opinions seem to be the
result of mere chance. ... [any means of determining a point of duty or doctrine
apart from] the calm examination of the Bible, and by prayer” (Barnes). This
word is used only one time in the Bible and it refers to the deceitfulness of false
teachers. [See Beguile, Cunning Craftiness, Deceit, Dissemble, Dissimulation,
Doubletongued, Entice, False Teaching, Feign, Flattery, Sincere, Subtil,
Unfeigned, Wind of Doctrine, Winketh.]
SLIME. Bitumen; when mixed with tar it forms a hard surface impervious to
water (Ge. 11:3; 14:10; Ex. 2:3).
SLING. We know that David smote Goliath with a sling (1 Sa. 17:40, 50), but
many Bible readers probably think of the ancient sling more as a boy’s plaything
or a shepherd’s past time than a serious weapon. The sling was typically formed
of a piece of leather with a small hole in the center with two strong strings or
small ropes attached. A stone being placed in the hole, the sling was swung
around forcibly then released so that the stone flew away. It was a powerful
military weapon (Ju. 20:16; 2 Ki. 3:25; 2 Ch. 26:14). “In Old Testament times,
slingers were regular components of an army and were often used together with
archers; during siege warfare their role was to pick off the enemy from the
besieged city’s ramparts. Such slingers were capable of hurling a projectile at
over one hundred miles an hour and their effective range was well in excess of
one hundred yards” (Alfred Hoerth, Archaeology and the Old Testament). The
Victory of Utu-hegal, which dates to about 2100 BC, describes ancient warfare as
follows: “From the city it rained missiles as from the clouds; slingstones like the
rain falling in a [whole] year whizzed loudly down from the walls of
Aratta” (Reading Sumerian Poetry, p. 130).
Consider the following description of sling warfare which describes the potential
power of this weapon: “A sling works by increasing the effective length of a
stone-thrower’s arm. Modern cricket bowlers or baseball pitchers can achieve
maximum ball velocities of over 150 kilometres per hour. A slingshot as long
again as the thrower’s arm will double the projectile’s speed, making the velocity
of the bullet when it leaves the sling nearly 100 metres per second. This is already
considerably greater than that of a longbow arrow, at only about 60 mps.
Intensively trained from childhood onward, there is no reason to believe that a
professional slinger could not beat 100 mps (meters per second) fairly easily and
perhaps even begin to approach the muzzle velocity of a .45 calibre pistol round:
about 150 mps. What is more, a smooth slingshot projectile has a far greater
range than an arrow, as much as half a kilometre, because an arrow’s flight
feather’s produce so much drag. The modern world-record distance for a stone
cast with a sling was achieved by Larry Bray in 1981, who managed 437 metres,
and thought in retrospect that he could surpass the 600-metre mark with a better
sling and lead projectiles” (Paul Kriwaczek, Babylon: Mesopotamia and the Birth
of Civilization, Kindle location 1633).
Ancient projectiles discovered at Hamoukar (in northeastern Syria near the Iraqi
border) were actually egg-shaped, but more pointed, and made out of clay. More
than 2,000 of these sling bullets were found in 2005 in excavations co-sponsored
by the Oriental Institute and the Syrian Department of Antiquities. One of the
stones had pierced into a mud brick wall (“Evidence of battle at Hamoukar,”
University of Chicago Chronicle, Jan. 18, 2007). Excavators found a room in
which new sling bullets were made and two dozen of the projectiles were found
lined up ready to use; apparently the city fell before they could be fielded. “[The
pointed shape of the Hamoukar projectiles] tells us two things: that they could be
armour-piercing; and that the slingers must have had a technique for sending
them off with a spin, like a rifle bullet, so as to keep them properly oriented
during their flight to the target” (Kriwaczek, Kindle location 1633).
The Greeks and Romans used lead sling projectiles made in molds. “Writers tell
of the terrible wounds that slings would inflict, especially [lead] bullets. The
Romans developed a special pair of tongs designed for getting bullets out of
people. ... Pompey in the civil wars favoured the use of very large units of
slingers. They were used beside archers, at sea, and in sieges. Scipio used them
against elephants, and Caesar comments that the sling was particularly effective
against them” (“Great Weapons of the ancient World: The Sling”). [See Military.]
SLOTHFUL. Lazy; unconcerned; half-hearted; careless (Pr. 12:24, 27; 18:9;
21:25; 22:13; 24:30; 26:13-15; Mt. 25:26; Ro. 12:11; He. 6:12). Slothful and
sluggard are used interchangeably in Proverbs (Pr. 26:13-16). [See Diligence,
Labor, Poor, Slack, Sluggard.]
SLOW BELLIES. A description of the Cretians (Tit. 1:12). The belly refers to
bodily appetites. “Slow” refers to laziness. “Two vices seem here to be attributed
to them, which indeed commonly go together—gluttony and sloth” (Barnes). [See
Belly, Diligence, Sluggard.]
SLUGGARD. Slothful; lazy; unconcerned; half-hearted; careless (Pr. 12:24, 27;
18:9; 21:25; 22:13; 24:30; 26:13-15; Mt. 25:26; Ro. 12:11; He. 6:12). Slothful
and sluggard are used interchangeably in Proverbs (Pr. 26:13-16).
The Characteristics of Sluggardism. (1) Lack of zeal, foresight, and vision (Pr.
6:6-8; 10:4; 12:24). (2) Unfaithful; undependable (Pr. 10:26). (3) Putting off
duties; excuse-making (Pr. 20:4; 22:13). (4) Desires and plans without follow-
through (Pr. 21:25,26). (5) Satisfied with fulfilling only the most basic
responsibilities (Pr. 19:24).
The Christian Sluggard. (1) He lacks a vision and zeal for the things and plan of
God (2 Pe. 1:8-9). (2) He is unfaithful in the things of God (Mt. 25:14-26; 1 Co.
4:2). (3) He makes excuses for his carelessness and unfaithfulness. “I’m too busy
to study the Bible; I’m too tired to go to church on Wednesday night; I can’t read
that well; I don’t want to be a religious fanatic; I don’t know how to talk to
strangers about Christ; I can’t meet my budget now—how do you expect me to
tithe?” (4) He has lots of plans about how he is going to serve God one day, but
he never follows through on his plans. (5) He is satisfied with the merest basics of
Christian responsibility. He gets baptized and joins the church and comes when it
is convenient, but can’t be counted on for much more.
The Product of Sluggardism. (1) Poverty and want (Pr. 6:9-11; 10:4; 20:31; 24:33,
34). (2) Disappointment and frustration (Pr. 13:4; 15:19; 20:4). (3) Deep sleep (Pr.
19:15). (4) Loss (Mt. 25:26-28). (5) Decay (Ec. 10:18). (6) Servitude (Pr. 12:24).
(7) Shame; disgrace (Pr. 10:5). (8) Suffering (Pr. 10:26; 15:19; 19:15).
The Wickedness of Sluggardism. (1) It is as evil as active destruction (Pr. 18:9).
(2) Jesus hates it more than complete deadness (Re. 3:15). [See Diligence,
Industrious, Labor, Poverty, Slack, Slothful, Slow Bellies, Zeal.]
SMITE. To strike; to afflict (Ge. 8:21; Ex. 7:17; De. 7:2; Mt. 5:39; Ac. 23:2).
SMITH. Blacksmith; worker in metal (1 Sa. 13:19; 2 Ki. 24:14, 16).
SMOKE, ON A. Smoking; on fire (Ex. 19:18).
SMYRNA. The location of one of the seven churches in Asia Minor that was
addressed by the risen Christ (Re. 2:8-17). It was located about 50 miles north of
Ephesus on the Aegean sea. It had an excellent harbor that could be closed to
shipping. It was one of the finest cities in the province of Asia. It was beautifully
and advantageously situated. “From the sea it spread to the foothills and to Mt.
Pagos that was covered with temples and lovely buildings. Aristides said that
Smyrna was the most beautiful city in the world” (J.T. Marlin. The Seven
Churches of Asia Minor). “The streets were handsome, well paved, and drawn at
right angles, and the city contained several squares, porticos, a public library, and
numerous temples and other public buildings” (McClintock and Strong). The
“golden street” that connected the temples of Zeus and Cybele is said to have
been the best in the world (ISBE). Smyrna was a place of great commerce,
science, and medicine, and was also famous for its rhetoric and philosophy. It had
many pagan temples dedicated to gods and goddesses, including Zeus, Dionysius,
and a goddess called the Mother of the Gods, who was said to be both the mother
and wife of Zeus and the mother of all things. From the time of Tiberius there was
a temple in Smyrna dedicated to Roman emperor worship. Olympic games
dedicated to Zeus were held here and a magnificent 20,000-seat stadium was built
for this purpose. It was in this stadium that the Christian preacher Polycarp was
martyred in 155 A.D. The city was infamous for its wine and drunkenness. It was
devoted to the worship of Dionysus, the god of wine and moral debauchery.
SNARE. A trap (Ps. 91:3; 124:7; 141:9).
SNUFF. (1) To inhale eagerly (Je. 2:24; 14:6). (2) To puff at; to treat scornfully,
with a gesture of contempt or dislike (Mal. 1:13).
SNUFFDISH, SNUFFER. A pair of tongs used for snuffing out a flame (Ex.
25:36; Nu. 4:9; 1 Ki. 7:49; 2 Ki. 12:13).
SO AS. (1) As (Ex. 7:10; Nu. 17:11). (2) So that (Re. 8:12).
SO MANY. As many (De. 1:11; He. 11:12).
SOBER. The N.T. term “sober” means to in control of one’s mind and life with
the goal of protecting oneself from danger and obeying the Lord in all things. (1
Th. 5:6, 8; 1 Pe. 1:13; 5:8). Soberness refers to spiritual alertness; seriousness of
purpose; prudence; temperance. It is the opposite of being under the control of
alcohol or drugs or anything other than God’s Spirit. A person can be drunk on
pop music, fashion, worldly fads, and many other things, but the sober person
will refuse to be controlled by such things. Soberness means to test everything by
God’s Word. It is the opposite of being “simple,” which means to be gullible (Pr.
14:15). Soberness is to characterize every Christian, from the young to the old
(Tit. 2:4, 6, 12). It is a qualification for Christian service (1 Ti. 3:2, 11; Tit. 1:8).
[See Drunkenness, Grave, Temperance, Wine.]
SOBRIETY. Spiritual alertness; self-control (1 Ti. 2:9, 15). The Greek word
translated “sobriety” is also translated “soberness” (Ac. 26:25). [See Modesty,
Separation, Sober.]
SOD. To boil; cook (Ge. 25:29; Ex. 12:9; Le. 6:28; 1 Sa. 2:15).
SODOM (to scorch, burning). One of the cities destroyed by God because of its
wickedness (Ge. 19:1-25). Lot lived in Sodom (Ge. 13:8-13). Sodom is used as a
symbol of wickedness and a warning to sinners that God judges evil (De. 29:23;
Isa. 1:9-10; 3:9; Je. 23:14; 49:18; 50:40; Eze. 16:46-56; Am. 4:11; Zep. 2:9; 2 Pe.
2:6; Jude 7). [See Gomorrah, Sodomy.]
SODOMA. The Greek form of “Sodom” (Ro. 9:29). [See Sodom, Sodomy.]
SODOMY. The sodomite of the O.T. refers to male prostitution and homosexual
moral perversion practiced in connection with idolatry (De. 23:17; 1 Ki. 14:24;
15:12; 22:46; 2 Ki. 23:7). The same Hebrew word is translated “unclean” (Job
36:14). The term is connected with the sin of Sodom and Gomorrah and has come
to be identified with homosexuality. The 1828 Webster dictionary defined
“sodomy” as “a crime against nature.” The Webster’s Deluxe Unabridged
Dictionary of 1983 defines sodomy as “any sexual intercourse regarded as
abnormal, as between persons of the same sex, especially males, or between a
person and an animal.” The term is descriptive of the moral perversion of the city
of Sodom (Ge. 19; Jude 7).
Other Bible Terms for Sodomy. Some contend that the Bible only condemns
prostitution and forced immorality, and that sodomy, or homosexuality, in
general, is not addressed in the Word of God. That this is not true is evident by
the terminology used in the following passages of Scripture. The language the
Holy Spirit uses in the N.T. to describe same-sex relations prove that God
considers this a great wickedness, whether or not it is done with consent:
“uncleanness” (Ro. 1:24); “dishonour their own bodies between themselves” (Ro.
1:24); “vile affections” (Ro. 1:26); “that which is against nature” (Ro. 1:26); “that
which is unseemly” (Ro. 1:27); “reprobate mind” (Ro. 1:28); “effeminate” (1 Co.
6:9); “abusers of themselves with mankind” (1 Co. 6:9); “inordinate
affection” (Col. 3:5); “them that defile themselves with mankind” (1 Ti. 1:10);
“filthy conversation” (2 Pe. 2:7); “going after strange flesh” (Jude 7). Under the
Mosaic law, homosexuality required the death penalty (Le. 18:22-29; 20:13). The
terminology used in the passages in Leviticus describe and condemn
homosexuality in general—man lying with man, and woman lying with woman.
What Does God Think of Sodomy? (1) It is an abomination (Le. 18:22). (2) It bore
the death penalty in the O.T. dispensation (Le. 20:13; Ro. 1:32). (3) It defiles the
land (Le. 18:25). (4) It is the product of a morally reprobate mind (Ro. 1:26-28).
(5) It is worthy of the judgment of eternal fire (Jude 7). (6) It can be forgiven and
cleansed in the name of the Lord Jesus Christ and by the Spirit of God (1 Co.
6:9-11).
Is Sodomy A Greater Sin? While it is true that there are many sins other than
homosexuality and all sin is wicked before God, and while it is true that any sin
can be forgiven through the blood of Jesus Christ, the Bible does not say that all
sin is the same in its effect in this world. God did not pour out fire and brimstone
upon Sodom because of its jealousy or covetousness or lack of hospitality. It was
judged specifically because of its homosexuality (Jude 7). Though all moral sins
are evil in God’s eye, homosexuality is especially corrupt because it is a sin
against nature itself. It destroys the very fabric of society, which is the family as
defined biblically—a man and a woman united in holy matrimony rearing
children to fear God and to be productive citizens. Homosexuality is to “change
the natural use into that which is against nature” (Ro. 1:26). [See Abusers of
Themselves With Mankind, Adultery, Dog, Effeminate, Fornication, Reprobate,
Vile.]
SOFTLY. Gently; cautiously; quietly (Ge. 33:14; Jud. 4:21; Ru. 3:7; Isa. 8:6; Ac.
27:13).
SOJOURN. To dwell for a time; temporary residence; a traveler in a foreign land
(Ge. 12:10; 19:9; Ac. 7:6).
SOLACE. Delight; pleasure (Pr. 7:18).
SOLOMON (peaceful). David’s son by Bathsheba who inherited the throne (2
Sa. 5:14; 1 Ki. 1:10-53). The kingdom under Solomon’s rule became exceedingly
rich, peaceful, and renowned (1 Ki. 4, 10). Solomon built the first Jewish temple
in Jerusalem (1 Ki. 5-8). In his youth, Solomon loved and obeyed the Lord (1 Ki.
3), but later he married many foreign wives in disobedience to God and even
served their false gods (1 Ki. 11). Solomon wrote Ecclesiastes and the Song of
Solomon and most of the book of Proverbs. Solomon’s glorious reign fore views
Christ’s future earthly kingdom: Christ will rule the world from Jerusalem (Mt.
19:28; 25:31; Ze. 14:9-11). All the nations will come to see and hear and worship
Christ (Ps. 72:8-11; Ze. 14:16-19). The kingdom of Christ will be exceedingly
wealthy (Isa. 60:5-17; Ps. 72:15, 16). Christ’s kingdom will dwell in peace
without threat of war (Ps. 72:7, 8; Isa. 9:6-7). [See Covenant, Glory, Kingdom of
God, Millennium, Prophecy.]
SOLOMON’S PORCH. Mentioned in Ac. 5:12. “Josephus informs us that
Solomon, when he built the temple, finding the area of Mount Moriah too small
to answer his magnificent plan, filled up a part of the adjacent valley, and built an
outward portion over it toward the east. This is what was called Solomon’s porch:
it was a most noble structure, supported by a wall 400 cubits high, and consisting
of stones of a vast bulk, being 20 cubits long, and 6 cubits high. It was probably
left standing because of its grandeur and beauty; and Josephus speaks of it as
continuing even to the time of Albinus and Agrippa” (Treasury).
SOLOMON’S TEMPLE. [See Temple.]
SOMETIME, SOMETIMES. Once; once upon a time; in time past (Co. 3:7; 1
Pe. 3:20).
SON OF MAN. A title Jesus frequently used for himself (Mt. 9:6; 10:23; 12:8,
40; 13:37; 16:13; 17:9; 18:11). This title refers to the name the prophet Daniel
gave the coming Messiah (Da. 7:13; Mt. 26:64). The name reminds us of several
truths: (1) God’s Son became a man (Joh. 1:14; Mt. 1:23; He. 2:14). The title
“Son of man” signifies Christ’s humility in leaving His heavenly glory and taking
the form of a man (Ph. 2:5-8). It also signifies Christ’s love in His willingness to
take sinful man’s place in judgment (2 Co. 5:21; 1 Pe. 2:24). (2) All authority and
judgment has been given to this Man (Joh. 5:22; Ac. 17:31). (3) The rule of the
kingdom of God has been given to this Man (Da. 7:13, 14; Ep. 1:20-23; 1 Ti.
6:14-16). (4) All salvation is through this Man (1 Ti. 2:5, 6). [See Branch, Jesus
Christ, Messiah, Son of God.]
SON OF GOD. This name of Jesus refers to His deity and equality with the
Father (Joh. 5:18; 10:31-33; Ph. 2:5-6). “Son of God” is a reference to the Trinity
—God the Father, Son, and Holy Spirit (Mt. 28:19; 2 Co. 13:14). The Lord Jesus
Christ is the unique Son of God, meaning He is alone in His special relationship
to the Father. He is not like those who become children of God through adoption.
He is eternal, without beginning (Mi. 5:2; Isa. 9:6; Joh. 1:1). He created all things,
and without Him was not anything made that was made, meaning He Himself was
not created (Joh. 1:3; Col. 1:16). He reveals God to men (Joh. 1:18). Christians
become sons of God through faith in Christ, but Jesus is forever higher and
distinct from the believer (1 Ti. 6:14-16; He. 7:25, 26). Even in eternity, He is on
the throne, and His people serve Him (Re. 22:3). [See Branch, Jesus Christ,
Messiah, Only Begotten, Son of Man.]
SOOTHSAYER. One who claims to be able to foretell the future; fortune telling;
divination (Jos. 13:22; Isa. 2:6; Da. 5:11; Mi. 5:12; Ac. 16:16). [See Witchcraft.]
SOP. A morsel (Joh. 13:26-30).
SORCERY. The practice of witchcraft; wizardry; magic; divination; enchanting;
fortune telling (Ex. 7:11; Isa. 47:9, 12; 57:3; Je. 27:9; Da. 2:2; Mal. 3:5; Ac. 8:9,
11; 13:6, 8; Re. 9:21; 18:23; 21:8; 22:15). [See Astrologer, Devils, Witchcraft.]
SORE. (1) Intensely; severely; mightily; powerfully; deeply; persistently (Ge.
20:8; 43:1; Ex. 14:10; Jud. 15:18; Lk. 2:9; Ac. 20:37). (2) Pain; hurt (Ge. 34:25).
SORE UPON. Heavily; intensely; severely; urgently; mightily; persistently;
aggressively (Ge. 19:9; Jud. 14:17).
SORER. More sore; more severe (He. 10:29).
SORROW. [See Believe, Godly Sorrow, Happy, Heaven, Joy, Merry,
Repentance, Suffering, Trials, Tribulation.]
SORT. Kind; manner (Ge. 6:19; 2 Ki. 24:14; Ac. 17:5; 2 Co. 7:11; 2 Ti. 3:6; 3
Joh. 6).
SOTTISH. Thick headed (Je. 4:22).
SOUL. The word soul has various meanings in Scripture. (Every Bible word
must be defined by its context.) Sometimes soul refers to biological life in
general. In this sense, the Hebrew word translated soul (nephesh) is used for
animals (Ge. 1:20-24). But animals are never said to have a soul like man has a
soul. Sometimes soul refers to the whole man (Ge. 2:7; Le. 17:12). Often, though,
it refers to the immaterial part of man that exists beyond death.
The Soul Is the Immaterial Part of Man that Exists after Death. O.T. examples of
the soul as an immaterial part of the man are seen in Ge. 35:18 and 1 Ki.
17:21-22. In Ge. 35:18, Rachel’s soul departed when she died. In 1 Ki. 17:21-22,
the boy’s soul departed when he died and returned when he was raised from the
dead. In the N.T., the word “soul” is also used to describe a spiritual part of man
distinct from his body (Mt. 10:28; 1 Th. 5:23; Re. 6:9).
The Characteristics of the Soul. The soul thinks (Ge. 49:6); it can sin (Le. 4:2); it
can love God and keep His commandments (De. 6:5; 10:12; 11:13); it can
meditate upon God’s words (De. 11:18); it can love a friend (1 Sa. 18:1-3); it can
trust in God (Ps. 57:1; 63:1); it can be chastened with fasting (Ps. 69:10). The
soul is particularly associated with man’s feelings and desires. The soul can be
hungry (Isa. 29:8), can experience romantic love and friendship (Ge. 34:3; 1 Sa.
18:1-3), can be discouraged because of difficulty (Nu. 21:4). The soul can be
“anguished” (Ge. 42:21), “dried out” (Nu. 11:6), “grieved” (Ju. 10:16; Job 30:25),
“bitter” (1 Sa. 1:10), “cast down” (Ps. 43:5). The soul can “lust” (De. 12:15),
“long” (De. 12:20), and “thirst for God” (Ps. 42:2).
What is the Difference between Soul and Spirit? The “soul” is used in close
association with the “spirit.” Job was anguished in spirit and soul (Job 7:11). So
in some cases the “soul” might be a synonym for the “spirit,” but the N.T. makes
a plain distinction between the two. It says that man has both a soul and a spirit (1
Th. 5:23), and the soul can be divided from the spirit (He. 4:12). It appears from
Hebrews 4:12 that the the spirit can be conceived of as “inside” the soul as the
marrow is inside the joints or bones. The soul is the “outer part” of the inner,
immaterial man. As we have seen, the soul is the part of man that relates to the
world. It lusts, hungers, loves, joys, fears, sorrows. It is emotional and affected by
the environment and therefore unstable. The spirit of man is also affected by
emotions (2 Co. 2:13), but the spirit of man is the deepest part of man; it is that
which communes with God. The spirit is where the Lord dwells in the believer
and where He communes with us (Ro. 8:16; 1 Co. 6:17; 2 Ti. 4:22). It is with the
spirit that we seek God (Isa. 26:9). It is by the spirit that we search the heart (Ps.
77:6). The spirit is the candle of the Lord that searches all the inward parts, which
would include the heart and soul (Pr. 20:27). The spirit is the wellspring of man’s
being. “We may use the illustration of three concentric circles: The outer circle
refers to our body. Our body is our outer part containing our five senses with
which we contact all the things of the physical, material realm. The middle circle
refers to our soul. Our soul is our inner part containing our mind, emotion and
will with which we contact all the things of the psychological realm. The inner
circle refers to our spirit. Our spirit is our innermost part with which we contact
God and substantiate all the things of the spiritual realm” (Tom Smith, What Is
the Difference between the Soul and Spirit of Man? holdingtotruth.com).
There are two important applications to this teaching. First, God intends for man
to walk in the spirit so that man’s spirit, surrendered to God’s Spirit, controls his
soul and body. The heart and the soul affect the spirit (Pr. 15:13), but the spirit
should control the heart and the soul. See Ps. 42:5; Pr. 23:19. Consider the
example of Mary’s praise (Lk. 1:46-47). It could be said that Mary’s rejoicing
spirit moved her soul to praise God. “Mary lived and acted in her spirit, which
directed her soul” (“What Is the Difference between the Soul and the Spirit?”
Bibles for America, Feb. 2, 2014). Second, the Word of God can cut through
man’s being, through the turmoil of the soul, to bring peace by His presence in
the spirit (2 Ti. 4:22).
It also appears that soul and spirit point to a major difference between the natural
body and the resurrection body. The natural body is largely soulish, whereas the
resurrection body is spiritual (1 Co. 15:45). This means that the resurrection body
is totally oriented to the spirit. The natural body has a spirit within the soul, but
the spirit is often overwhelmed by and controlled by the soul. The resurrection
body will be oriented in an entirely different manner so as to be completely
dominated by the spiritual realm. [See also Death, Heart, Hell, Immortal, Mind,
Spirit.]
SPACE. An interval of time (Ezr. 9:8; Ac. 5:34; Re. 2:21; 17:10).
SPAN. [See Weights and Measures.]
SPEAK. [See Backbiting, Blaspheme, Busybody, Curse, Evil Speaking,
Intermeddle, Slander, Talebearer, Tattler, Whisperer.]
SPECTACLE. A show; something exhibited to view (1 Co. 4:9). The Greek
word (theatron) means “a place for public show (‘theatre’), i.e. general audience-
room; by implication a show itself” (Strong). This word is also translated
“theatre” (Ac. 19:29, 31).
SPED. Succeeded; prospered (Jud. 5:30).
SPEED. Quickness; haste; diligence (1 Sa. 20:38; 2 Sa. 15:14; Ac. 17:15).
SPEED, GOOD. [See Good Speed.]
SPENDETH IT UP. To use up; consume (Pr. 21:20).
SPEWING. Vomiting (Hab. 2:16).
SPICERY. Spices; aromatics (Ge. 37:25).
SPIKENARD. A plant from which a fragrant ointment was made (Song 4:13,
14). The Greek word is nardos (Mk. 14:3). The plant grows in the Himalaya
Mountains at a great elevation (Analytical).
SPIRIT. The word spirit has various meanings in Scripture according to the
context. (1) Sometimes (rarely) it refers to man’s breath (Job 27:3). (2)
Sometimes it refers to intelligence and skill (Ex. 28:3; De. 34:9). (3) Sometimes it
refers to the emotions (Ex. 6:9; 1 Sa. 1:15). (4) Sometimes it refers to demons
(Le. 20:27; Ju. 9:23; Job 4:15; Mt. 12:43; Mk. 1:23; 3:30; 5:2; 7:25; 9:20-26; Ac.
5:16; 8:7; 16:18; 19:12, 13; 1 Ti. 4:1). [See Devils.] (5) Sometimes it refers to
angels (He. 1:7, 14). [See Angel.] (6) Sometimes it refers to the Holy Spirit (Ge.
1:2; 6:3; Ze. 4:6; Mt. 3:16; Ac. 2:4; 5:9; Ro. 8:9). [See Holy Spirit.] (7) Spirit also
refers to the immaterial part of man, the inner man that is distinct from the body
and that passes into eternity at death. The spirit can faint (Ge. 45:26), can be
willing (Ex. 35:21), can be hardened (De. 2:30), can be sad (1 Ki. 21:5), can be
troubled (Joh. 13:21), can rejoice (Lk. 10:21), can be refreshed (1 Co. 16:18). Ec.
12:7 says the spirit returns to God at death. The N.T. says there are three parts to
man: spirit, soul, and body (1 Th. 5:23). Jesus dismissed His spirit from His body
when He died on the cross (Lk. 23:46). The Christian is to be holy in body and in
spirit (1 Co. 7:34; 2 Co. 7:1). Death is separation of the spirit from the body (Ja.
2:26). [For a study on the difference between soul and spirit, see Soul.] [See also
Death, Heart, Hell, Immortal, Mind.]
SPIRIT FILLING. [See Holy Spirit.]
SPIRIT SEALING. [See Holy Spirit.]
SPIRITUAL SONG. [See Hymn.]
SPIRITUALITY. [See Holy, Righteous, Sanctification, Upright.]

SPIRITUALIST. [See Witchcraft.]
SPITEFULLY. Shamefully; disgracefully (Mt. 22:6; Lk. 18:32).
SPOIL. (1) Plunder taken in war (Ge. 49:27; Nu. 31:9; De. 2:35; Jos. 8:2; 11:14).
(2) To ruin; to lead astray (Col. 2:8).
SPOKEN FOR. Asked in marriage (Song 8:8).
SPORT. To make merry; to play; also used in the sense of mocking and jesting
(Jud. 16:25; Pr. 10:23; 26:19; Isa. 57:4).
SPORTING. To play; to laugh; to have pleasure (Ge. 26:7). In 2 Pe. 2:13, the
term describes false teachers. The root Greek word, truphao, is translated “lived
in pleasure” in Ja. 5:5 and “riot” in 2 Pe. 2:13. It speaks of the following: (1) the
casual attitude of certain false teachers regarding the Word of God and eternal
truth; (2) the mocking attitude of certain false teachers regarding those who stand
in the old paths, the “faith once delivered to the saints”; (3) the worldly attitude of
certain false teachers in rejecting biblical soberness and holiness and loving
carnal pleasures (2 Pe. 2:14). [See False Teaching.]
SPOUSE. A marriage partner (Hos. 4:13, 14). [See Home.]
SPRING. (1) To come forth; to break forth; to arise out of; to proceed from; to
leap (Nu. 21:17; De. 8:7; Job 5:6; Mk. 4:27). (2) The dawn (Jud. 19:25; 1 Sa.
9:26). (3) Fountain; an issue of water (2 Ki. 2:21).
SPRINKLING. (1) The blood was sprinkled in the O.T. economy to typify the
atonement of Jesus Christ (Ex. 24:6, 8; 29:16, 20; Le. 1:5, 11; 3:2, 8, 13; 7:2, 14;
8:19; 9:12, 18; 17:6; Nu. 18:17; 2 Ki. 16:13, 15; He. 9:19, 21; 12:24; 1 Pe. 1:2).
(2) Water was sprinkled in the O.T. economy to typify purification (Nu. 8:6-7;
19:19-21). (3) God uses the sprinkling of water to symbolize His New Covenant
with Israel (Eze. 36:24-25). (4) Some denominations use sprinkling as a mode of
baptism, also called affusion. The candidate is sprinkled with a small amount of
water. Such a practice is not taught in the N.T. and is contrary to the apostolic
method of baptism [See Baptism, Covenant.]
SPUE. To vomit; to spit (Le. 18:28; Re. 3:16).
STABLISH. Establish; make firm or stable (2 Sa. 7:13; 1 Ch. 17:12; Ro. 16:25; 1
Th. 3:13)
STACTE. An aromatic gum (Ex. 30:34).
STAGGER. Hesitate; falter (Ro. 4:20).
STANCH. To stop; to cease to flow (Lk. 8:44).
STAND TO. To agree to; abide by (De. 25:8; 2 Ki. 23:3; 2 Ch. 34:32).
STANDING. A person’s position before God. Prior to salvation, all men stand in
a position of condemnation (Ro. 3:9-18). When a person trusts Jesus Christ, his
standing changes. In Christ he has a new standing of eternal blessing (Ro. 5:1-2; 1
Co. 15:1). [See Justification, Sanctification.]
STAR. (1) Heavenly bodies. God made the stars on the fourth day of creation
(Ge. 1:14-19) for the purpose of giving light, and for “signs, and for seasons, and
for days, and years.” God also made the stars to declare His glory (Ps. 19:1). Man
is not controlled by the stars, but he gauges the passing of time by them. He is
forbidden to use the stars astrologically (Isa. 47:13). The stars are not to be
worshiped (De. 4:19). God promised to multiply Abraham’s seed as the stars of
heaven (Ge. 15:5; 22:17; 26:4; Ex. 32:13; De. 1:10; 10:22; 28:26; 1 Ch. 27:23;
Ne. 9:23; He. 11:12. A star guided the wise men to the infant Jesus (Mt. 2:2,
9-10). (2) Star refers to Jesus Christ. He is the “star out of Jacob” (Nu. 24:17),
the “Daystar” (2 Pe. 1:19), and the “bright and morning star” (Re. 22:16). “He is
the fountain of all light, the bright and the morning star, and as such has given to
his churches this morning light of prophecy, to assure them of the light of that
perfect day which is approaching” (Matthew Henry). (3) The angels are called
the “morning stars” (Job 38:7), and are called “stars” in Re. 12:4 in conjunction
with the fall of Satan. (Lucifer is called “son of the morning” in Isa. 14:12.)
“These mighty angels—the same ones mentioned twice in the prologue to the
Book of Job—were fascinated observers when God provided firm foundations for
the earth, and they rejoiced when it was done, evidently knowing that the earth
would be their primary sphere of ministry when God completed his creation.
These angels were the ‘morning stars’ in the Hebrew poetic parallel format used
here” (Henry Morris). (4) A false god worshiped by Israel is called “the star of
your god Remphan” (Ac. 7:43). [See Idolatry.] (5) False teachers are called
“wandering stars,” in referring to their destiny of eternal damnation (Jude 13).
(6) The messengers to the seven churches of Asia were typified by seven stars
(Re. 1:16, 20; 2:1). For the following reasons we believe these “angels” are not
heavenly beings, but the leaders, the pastors, of the seven churches referred to in
these chapters. The following is from “The Case for the Singularity of Pastors,”
Baptist Bulletin, June 1982: (a) Angel means “messenger,” but not necessarily
heavenly messenger. In the following passages the same Greek word translated
“angel” is used to refer to men: John the Baptist (Mt. 1:20; Mk. 1:2); John’s
disciples (Lk. 7:24); Jesus’ disciples (Lk. 9:52); and the Israelite spies (Jam.
2:25). Thus it would not be wrong to interpret the angels of the churches in
Revelation to be men as well. (b) John wrote to these messengers. In no other
case in the Bible do we find men writing to heavenly angels. Men write to men!
(c) Jesus gave the Revelation by His angel (Re. 22:16). Are we to think that the
angel wrote through the Apostle to other angels? (d) No other passage teaches
that each church has a special heavenly angel through which God sends
messages. Rather, the church messengers are repeatedly said to be the pastors. (e)
“The personal words of warning (Re. 2:4), reproof (2:5), censure (3:1), and
encouragement (2:10) best fit the pastor of each local church rather than an holy
angel.” [See also Church, Covenant, Daystar, False Teachers, Heaven, Morning
Star.]
STAR GAZER. Astrologers (Isa. 47:13). [See Astrology, Witchcraft.]
STATE. Condition; station (Ps. 39:5; Pr. 27:23; 28:2; Isa. 22:19; Ph. 2:19, 20).
STATUTE. Decree; legislation; charge (Ex. 15:25; 18:16; De. 4:1; Ps. 119:5).
[See Law.]
STAY. (1) To remain in one place (Ge. 32:4; Ex. 10:24). (2) To wait for (Ru.
1:13). (3) Support; foundation (2 Sa. 22:19; Isa. 3:1). (4) Chief (Isa. 19:13). The
word “stay” in this verse is translated “cornerstone” in Isa. 28:16. (5) To be
stopped; restrained (Le. 13:5; Job 38:11; Eze. 31:15; Ha. 1:10). (6) To cause to
stand up; to uphold (Ex. 17:12; 1 Ki. 22:35). (7) To meditate upon; to depend on;
to rest on (Isa. 26:3; 48:2).
STAY UPON. To wait upon; to trust in (Isa. 10:20; 50:10).
STEAD. In the place of; in behalf of (Ge. 4:25; 2 Co. 5:20; Phile. 13).
STEAL. To steal is to break one of the Ten Commandments by taking that which
belongs to another (Ex. 20:15). Stealing is closely connected with lying and
dealing falsely (Le. 19:11). The punishment for theft was restitution. If the stolen
item was sold or eaten, the thief was to pay back five times (Ex. 22:1). If the
money or item was found in his possession, he was to pay back double (Ex. 22:4).
The one who stole through deception was to restore the principal plus 20 percent
(Le. 6:2-5). If he had nothing to pay, he was to be sold as a slave (Ex. 22:3).
Stealing was a sin which had to be cleansed by the blood (Le. 6:6-7). To kill a
thief who was caught committing a crime was justifiable (Ex. 22:2). Stealing is
associated with, and easily leads to, violence (Pr. 1:10-19). Stealing is a sin that
originates in the fallen heart (Mt. 15:19; Mk. 7:22). Stealing brings shame and
disgrace (Je. 2:26) and destruction (Pr. 21:7). Stealing was punishable by
crucifixion in the Roman Empire (Mk. 15:27). The thief will not go to heaven
unless he is born again (1 Co. 6:9-11). The Christian is to stop stealing and rather
to work with his own hands to support himself and others (Ep. 4:18). The
Christian must not steal from his employer, but must be completely faithful to his
masters (Tit. 2:10). Stealing is a crime men will be guilty of in the Tribulation
period and which they will not repent of (Re. 9:21). [See Covet, Defraud,
Extortion, Gold, Kill, Labor, Money, Purloin, Tithe.]
STEPHEN (a crown). The first Christian martyr (Ac. 6:5 - 7:59).
STEWARDSHIP. To be in charge of another’s property (Ge. 15:2; 43:19; 1 Ch.
28:1; Mt. 20:8; Lk. 16:1-8). Christians are stewards of the Gospel (1 Co. 4:1-2),
spiritual gifts and ministries (1 Pe. 4:10, 11), and all that they own (1 Ti. 6:17-19).
The steward is responsible for his sphere of service and will give account to his
master. [See Judgment, Labor, Money, Offerings, Tithe.]
STIFFHEARTED, STIFFNECKED. Hardness of heart; proud; rebellious (Ex.
32:9; 33:3, 5; 34:9; De. 9:6, 13; 10:16; 31:27; 2 Ch. 30:8; 36:13; Ps. 35:5; Je.
17:23; Eze. 2:3; Ac. 7:51). [See Humble, Impenitence, Impudent, Presumptuous,
Pride, Rebellion, Repentance, Sin, Stubborn.]
STIR. Commotion; tumult (Isa. 22:2; Ac. 12:18; 19:23).
STOICKS. A sect of Greek philosophers, followers of Zeno who taught at Athens
from 299-263 BC (Ac. 17:18). They exalted human reason as supreme. They
were fatalists, believing that all things are predestinated, and they tried to be
indifferent to all circumstances, whether joyful or sorrowful. They conceived of
God as pantheistic, as the originator of all things and as all things, but not a
personal, knowable Creator.
Like all of the Greek philosophers, they were self-righteous and puffed up in their
supposed knowledge, considering themselves superior to other men.
STOMACHER. An article of women’s dress (Isa. 3:24). There is considerable
disagreement among commentators as to the exact nature of the stomacher, some
saying it covered the breast and the pit of the stomach; others, that it was a type of
girdle. The latter would appear to fit the context of Isaiah 3:24 most precisely, for
the stomacher was to be exchanged for a “girding of sackcloth.”
STONE. [See Cornerstone, Rock, Stumbling Block, Stumblingstone.]
STONING. A method of capital punishment called for in the Law of Moses (Ex.
19:13; 21:28, 29, 32; Le. 20:2, 27; 24:14, 16, 23; Nu. 15:35, 36; De. 13:10; 17:5;
21:21; 22:21, 24; Jos. 7:25). It also was a common form of murder among the
Jews (Ex. 17:4; 1 Sa. 30:6; 1 Ki. 12:18; 21:13-15; 2 Co. 11:25; He. 11:37). [See
Kill.]
STOOL. (1) Birthing stool (Ex. 1:16). (2) A chair (2 Ki. 4:10). The stool which
was made for Elijah’s guest room was not necessarily a small backless seat as the
word is commonly used today. The Hebrew word translated “stool” in 2 Ki. 4:10
is the word most frequently translated “throne” (Ge. 41:40; 2 Sa. 3:10; 1 Ki. 1:13;
etc.).
STORE. Plenty; abundance (Ge. 26:14).
STOREHOUSE. A place for keeping treasures, supplies, etc. (De. 28:8; 1 Ch.
29:16). The temple was the storehouse for Israel’s tithes (Mal. 3:10). The church
is the storehouse for the tithes and offerings of God’s people today (1 Co.
9:13-14; 16:1-2). [See Tithe.]
STORY. History (2 Ch. 13:22; 24:27).
STOUT. Proud; haughty; stubborn; strong (Job 4:11; Isa. 9:9; 10:12; Da. 7:20;
Mal. 3:13).
STRAIGHTWAY. At once; directly; immediately (1 Sa. 9:13; Mt. 3:16; Mk.
1:10). “Straightway” is one of the key words of the Gospel of Mark, signifying
the servant aspect of the life of Christ (Mk. 1:10, 18, 20, 21; 2:2; 3:6; 5:29, 42;
6:25, 45, 54; 7:35; 8:10; 9:15, 20, 24; 11:3; 14:45; 15:1). The Greek word
translated “straightway” (utheos) is also translated “forthwith” (Mk. 1:29, 43;
5:13), “immediately” (Mk. 1:31, 42; 2:8, 12; 4:5, 15, 16, 17, 29; 5:2, 30; 6:27;
10:52; 14:43), “anon” (Mk. 1:30), “as soon as” (Mk. 5:36; 11:2), “by and
by” (Lk. 17:7), and “shortly” (3 Joh. 14).
STRAIN AT. To strain out (Mt. 23:24).
STRAIT. (1) Constricted; restricted; distressed; narrow; restrained (Pr. 4:12; Mi.
2:7; Mt. 7:13-14; Lk. 12:50). (2) Urgently; forcefully (Ge. 43:7; Mk. 3:12; Ac.
4:17).
STRAITLY. Strictly; closely (Ge. 43:7; Jos. 6:1; Mt. 9:30).
STRAITNESS. Narrowness (De. 28:53, 55, 57; Job 36:16; Je. 19:9).
STRANGE. Foreign; unusual; unacquainted; exciting curiosity (Lk. 5:26; Ac.

17:20; 1 Pe. 4:4). A Hebrew word translated “strange” 23 times is zuwr, and it is
also translated “stranger” (Ex. 29:33), “estranged” (Job 19:13), “another” (Je.
18:14), and “gone away” (Isa. 1:4). Another Hebrew word translated “strange” is
nekar (17 times) (Ge. 35:4). It is translated “stranger” 17 times (Ge. 17:12) and
“alien” one time (Isa. 61:5). “Strange” is oftentimes used in the sense of foreign,
as in “strange gods” (Ge. 35:2; De. 32:16; Jos. 24:23), “strange land” (Ex. 2:22),
“strange language” (Ps. 114:1), “strange nation” (Ex. 18:3), “strange waters” (2
Ki. 19:24), “strange wives” (Ezr. 10:2), “strange children (Ps. 144:7), “strange
speech” (Eze. 3:6), “strange cities” (Ac. 26:11). In addition to the sense of
foreignness and uncommonness, the biblical usage of “strange” refers to that
which is contrary to God’s law and pleasure. The “strange woman” speaks not
merely of the fact that the woman is a foreigner, but that she is a woman who
rejects God’s moral commandments (Pr. 23:27). The “strange fire” is fire offered
in God’s service contrary to His express instructions (Le. 10:1-7). The “strange
doctrines” (He. 13:9) refer to doctrine contrary to Apostolic revelation. The
“strange flesh” (Jude 1:7) refers to homosexual acts contrary to the natural order
which God established for sexual relationships. [See Abomination, Strange Fire,
Strange Woman.]
STRANGE FIRE. Strange fire is God’s description of the sin of Nadab and
Abihu (Le. 10:1-11). Chiefly, their sin was presumption and disorder in the
service of God. They used censers and incense apart from God’s commandment.
The occasion of this sin was the setting up of the Tabernacle. The preceding
passage emphasizes that everything had been done “as the Lord commanded.”
This expression is repeated at least 12 times in Leviticus chapters 8 and 9. God
had not told them to offer incense at this time nor in this manner. Thus Nadab and
Abihu were acting out of presumption, and God used this solemn occasion to
emphasize the importance of obeying His Word in all matters. It is also possible
that Nadab and Abihu were intoxicated. The account of their sin is immediately
followed by a proscription against priests drinking alcoholic beverages (Le.
10:8-11). [See Abomination, Censer, Incense, Tabernacle.]
STRANGE WOMAN. The immoral woman; any woman with whom a man
would be tempted to have sexual improprieties other than his own wife (Pr. 2:16;
5:3, 10, 17, 20; 7:5; 22:14; 23:33). Characteristics of the Strange Woman: (1)
Improperly clothed (Pr. 7:10) (Contrast 1 Ti. 2:9; 1 Pe. 3:2.) (2) Subtil of heart
(Pr. 7:10). (Contrast Tit. 2:4.) (3) Loud (Pr. 7:11). Contrast 1 Pe. 3:4.) (4)
Stubborn (Pr. 7:11). (Contrast 1 Ti. 2:11.) (5) Not content to stay at home (Pr.
7:11-12). (Contrast Tit. 2:5.) (6) Intrigued by immorality (Pr. 7:12). (Contrast Tit.
2:4-5.) (7) Façade of religion (Pr. 7:14). (Contrast 1 Pe. 3:5.) (8) Unfaithful to her
marriage vows (Pr. 7:19). (Contrast Pr. 31:11.) Protection from the Strange
Woman (Pr. 7:24-27): (1) Learn wisdom and obedience in childhood and youth
(Pr. 7:24). (2) Guard the heart (Pr. 7:25; Job 31:1; Pr. 4:23-27). (3) Guard the
footsteps (Pr. 7:25). (4) Remember immorality’s power (Pr. 7:26). (5) Remember
immorality’s wages (Pr. 7:27). [See Adultery, Fornication, Modesty, Prostitution.]
STRAW. (1) Grass (Ge. 24:25; Ex. 5:7). (2) Scatter (Mt. 21:8).
STREW. To scatter; sprinkle (Ex. 32:20; Mt. 25:24).
STRICKEN. (1) Advanced in years (Ge. 18:11; 24:1; Jos. 13:1; 1 Ki. 1:1; Lk.
1:7). (2) Past participle of strike (Ju. 5:26; Isa. 1:5; 53:4).
STRIFE. Contention; quarreling; fighting (Ge. 13:7; Pr. 15:18; 17:1; 20:3; 26:17;
30:33; Ro. 13:13; 1 Co. 3:3; 2 Co. 12:20; Ga. 5:20; Ph. 1:15; 2:3; 1 Ti. 6:3; Ja.
3:14, 16). [See Anger, Dissension, Variance.]
STRIKE HANDS. To become surety for someone; to conclude a contract by
striking hands together (Job 17:3; Pr. 17:18; 22:26). [See Surety.]
STRIKER. Quarrelsome; contentious; a fighter; pugnacious; a smiter (1 Ti. 3:3;
Tit. 1:7). [See Anger, Gentle, Patience, Strife.]
STRIPLING. A youth in the state of adolescence, or just passing from boyhood
to manhood; a lad (Webster) (1 Sa. 17:56).
STRONG DRINK. Intoxicating alcoholic beverage (Le. 10:9; Nu. 6:3; 1 Sa.
1:15; Pr. 20:1; 31:4; Isa. 24:9; 28:7; 56:12; Mi. 2:11). Some identifying
characteristics of strong drink are these: (1) It inflames (Isa. 5:11). Any alcoholic
beverage that has the potential to inflame the human passions is forbidden by
Scripture. (2) It “moveth itself aright” (Pr. 23:31), referring to the fermentation
process, and is a warning against all alcoholic wine. (3) It is “mixed wine” (Pr.
23:30), referring to the mingling of grape juice with stimulants. [See
Drunkenness, Wine.]
STROW. To scatter; disburse; broadcast (Ex. 32:20; 2 Ch. 34:4; Mt. 25:24; Mk.
11:8).
STUBBORN. Self-willed; obstinate in one’s own way and opinion; inflexible
even in the face of the truth (De. 21:18; Ju. 2:19; 1 Sa. 15:23; Ps. 78:8; Pr. 7:11).
[See Humility, Impenitence, Impudent, Presumptuous, Pride, Rebellion,
Repentance, Sin, Stiffhearted.]
STUDY. To give diligence to; to endeavor with much effort (1 Th. 4:11; 2 Ti.
2:15).
STUFF. Baggage (1 Sa. 10:22; 25:13; 30:24).
STUMBLING BLOCK. Something which causes a person to stumble (Le.
19:14). The term “stumbling block” refers to anything a Christian does to hinder
the spiritual progress of another person (Ro. 14:13; 1 Co. 8:9; Re. 2:14). [See
Cornerstone, Rock, Stumblingstone.]
STUMBLINGSTONE. Christ is the stumblingstone to those who reject His
salvation (Isa. 8:14; 1 Pe. 2:8). Free redemption through faith in Christ’s blood is
a stumblingstone to those who desire to justify themselves through good works
and religion (Ro. 9:32, 33; 1 Co. 1:23). [See Cornerstone, Grace, Jesus Christ,
Rock, Stumbling Block.]
SUBSTANCE. Possessions (De. 11:6; He. 10:34).
SUBTIL. Deceitful; crafty; cunning; with guile. The word is used both in a bad
sense (Ge. 3:1; 27:35; 2 Sa. 13:3; Pr. 7:10; Mt. 26:4; Ac. 13:10; 2 Co. 11:3) and
(rarely) in a good sense (Pr. 1:4). [See Beguile, Deceit, Dissimulation, Entice,
False Teaching, Feign, Flattery, Satan, Sincere, Sleight, Wilily, Winketh.]
SUBURBS. The parts of a city which lie without the walls; the area surrounding
a city (Le. 25:34; Nu. 35:2; Jos. 14:4; 1 Ch. 6:55; Eze. 45:2).
SUBVERT. To overturn; to overthrow; to turn out of the way (La. 3:36; Ac.
15:24; 2 Ti. 2:14; Tit. 1:11; 3:11).
SUCCESS. The favorable or prosperous termination of any thing attempted; a
termination which answers the purpose intended (Webster) (Jos. 1:8).
SUCCOTH (booths, huts, tents). Ge. 33:17.
SUCCOTHBENOTH (2 Ki. 17:30). [See Idolatry.]
SUCCOUR. Help; protection; assistance (2 Sa. 8:5; 21:17; Ro. 16:2; 2 Co. 6:2;
He. 2:18).
SUCKLING. Nursing infant (De. 32:25; 1 Sa. 15:3; Je. 44:7).
SUDDEN. Any instant; unexpected (Nu. 6:9; 35:22; Jos. 10:9; Isa. 30:13; Mk.
13:36; Lk. 2:13; 9:39; Ac. 9:3; 22:6; 1 Th. 5:3). (2) Hastily; speedily (1 Ti. 5:22).
SUFFER. (1) To allow (Ge. 20:6; Ex. 12:23; Mt. 3:15; 19:14; Ac. 27:7). (2) To
endure; to bear pain (Mt. 16:21; 17:17; 1 Co. 9:12; 2 Th. 2:14). (3) Trouble; pain;
sorrow. [See Comfort, Suffering, Trial, Tribulation.]
SUFFER HUNGER. To be hungry (Ps. 34:10; Pr. 19:15).
SUFFERING. Trouble; pain; persecution; sorrow; distress; injury; loss.
The Fact of Suffering. The Bible says that every child of Adam will suffer (Job
5:7). The Christian is subject to the normal afflictions of this sinful world, plus he
will also suffer for his faith (Ac. 14:22; Ro. 8:18; 2 Ti. 3:12; 1 Pe. 4:12).
The Extent of the Christian’s Suffering. What types of suffering can the Christian
expect? (1) Financial lack (1 Ti. 6:6-8). God does not promise financial prosperity
to His people in this life. He has often required that His children be relatively
poor. He promises to meet our needs (Ps. 37:25; He. 13:5), not necessarily our
wants. The widow’s meal barrel did not fail, but it is also true that she had to
scrape the bottom every day (1 Ki. 17:12-16)! God uses our want to teach us
manifold lessons and to keep us humble and dependent upon Him. (2) Sickness (2
Co. 12:7-10; Ph. 2:25-27; 1 Ti. 5:23; 2 Ti. 4:20). (3) Emotional sufferings (2 Co.
1:8; 7:5; Ps. 119:25, 28, 82-83,143). (4) Persecution (Mk. 10:30; Ac. 14:22; 2 Co.
11:23-27; 2 Ti. 3:12; 1 Pe. 4:1-4). (5) Spiritual and moral imperfection. The
Christian suffers because of his imperfect condition. The indwelling Spirit yearns
for perfect holiness, but in practice we are far from that. One of the greatest
sufferings for the child of God is his fallen condition. In this present world, we
live in a “body of this death” (Ro. 7:24). (6) The curse of the fallen world. The
believer must endure pain and hardship in the storms, famines, pestilences, wars,
and other tragedies of life (Ro. 8:22-23). (7) Lack of visible success. God’s
people are not promised any certain standard of visible success in this life. Many
of God’s choicest saints labored with very little evident success. Noah preached
for 120 years and saved only his immediate family. Jeremiah saw almost no
visible results from his preaching. The crowds turned away from the Lord Jesus
Christ (Joh. 6). Adoniram Judson labored in Burma for 12 years before he had his
first Burmese convert.
The Purpose of the Christian’s Suffering. (1) Sin’s curse. This present world is
under God’s curse because of sin, and the Christian participates in the normal
afflictions of life (Ge. 3:17-19; Ro. 8:19-23). (2) Sowing and reaping. The
Christian is subject to the law of sowing and reaping (Ro. 8:12, 13; Ga. 6:7-8; 1
Ti. 6:9; Ja. 1:14). Many of our troubles are the fruit of our sin and foolishness (Pr.
19:3), our lack of wisdom (Pr. 19:3; 25:19; 26:17; 27:12), our slothfulness (Pr.
6:9-11; 15:19; 19:15; 20:4, 13; 24:30-34). (3) Testing faith; producing fruit. God
uses suffering to test the Christian’s faith and to produce spiritual growth and
reward (Ja. 1:3-4; 1 Pe. 1:6-7; 4:12, 13). (4) Comforting others (2 Co. 1:4). (5)
Producing obedience (He. 5:8). (6) Producing godliness (Ro. 5:3-5). (7)
Chastening. God uses suffering to correct the Christian (Ps. 119:67, 71, 75; He.
12:5-11; 1 Co. 5:5; 11:28-32; Ja. 1:13-15; 1 Ti. 1:20). (8) Humility and power.
God uses suffering to humble the Christian and to manifest His power through the
Christian’s life (2 Co. 1:8-9; 4:7-12; 12:7-10). (9) God’s sovereignty. God uses
suffering to accomplish His sovereign purposes (Joh. 9:2, 3; Ro. 8:28; 1 Pe. 4:19).
It is well to remember that God is God, and He has a right to do what He pleases.
It is crucial that we trust Him regardless of whether or not we understand His
purposes with us. If we require that God reveal to us every purpose for His
actions, He ceases to be the sovereign God of the Bible. (10) Reward. God uses
suffering to perfect the future reward of the Christian (Ro. 8:35-37; 1 Pe. 1:7; 2
Co. 4:17).
The Length of the Christian’s Suffering. “awhile” (1 Pe. 5:10); “a season” (1 Pe.
1:6); “this present time” (Ro. 8:18). The Bible promises no time limit to suffering,
except that it is limited to this present life. God promises to be with us in our
suffering, but does not promise to remove the suffering. Consider Psalm 88. From
beginning to end, the Psalmist complains of his troubles and nowhere in the
Psalm does he say there is relief. There are circumstances in life like this. The
Christian is sometimes faced with lifelong trials of various sorts. He cries often to
God for relief, but no relief is given. He must trust his loving God and by God’s
grace endure the suffering as long as it lasts, even if it lasts a full lifetime.
Possible Responses to Suffering. The following is from 100 Bible Lessons: “(1)
We may despise it, rebelling instead of submitting; this leads to hardness. (2) We
may faint under it (He. 12:12, 13). (3) We may acquiesce and bear it, but not
joyfully; this is the lowest form of victory. (4) We may happily yield to the will of
God; this is the highest form of victory.” [See Adversity, Affliction, Believe,
Calamity, Chasten, Comfort, Consolation, Distress, Endure, Evil, Grief, Grieve,
Healing, Heaven, Hope, Mourn, Overcome, Patience, Perseverance, Temptation,
Trials, Tribulation.]
SUFFICE. To satisfy; to be sufficient for (Nu. 11:22; Ru. 2:14, 18; Joh. 14:8).
SUFFICIENCY. Power; ability; capacity (Job 20:22; 2 Co. 3:5; 9:8).
SUMPTUOUSLY. Richly; costly; expensively (Lk. 16:19).
SUNDAY. The first day of the week. The first Christians worshiped the Lord on
Sunday for the following reasons. This study is from (D.M. Canright, Seventh-
day Adventism Renounced: (1) On the first day Jesus rose from the dead (Mk.
16:9). (2) On the first day Jesus first appeared to his disciples (Mk. 16:9). (3). On
the first day Jesus met with the disciples at different places and repeatedly (Mk.
16:9-11; Mt. 28:8-10; Lk. 24:34; Mk. 16:12-13; Joh. 20:19-23). (4) On the first
day Jesus blessed the disciples (Joh. 20:19). (5) On the first day Jesus imparted to
the disciples the gift of the Holy Spirit (Joh. 20:22). (6) On the first day Jesus
commissioned the disciples to preach the gospel to all the world (Joh. 20:21; with
Mk. 16:9-15). (7) On the first day Jesus ascended to heaven, was seated at the
right hand of the Father and was made Head of all (Joh. 20:17; Ep. 1:20). (8) On
the first day many of the dead saints arose from the grave (Mt. 27:52-53). (9) The
first day became the day of joy and rejoicing to the disciples (Joh. 20:20; Lk.
24:41). (10) On the first day the gospel of the risen Christ was first preached (Lk.
24:34). (11) On the first day Jesus explained the Scriptures to the disciples (Lk.
24:27, 45). (12) On the first day the purchase of our redemption was completed
(Ro. 4:25). (13) On the first day the Holy Spirit descended (Ac. 2:1). Pentecost
was on the 50th day after the sabbath following the wave offering (Le. 23:15-16).
Thus Pentecost was always on a Sunday. (14) The Christians met to worship on
the first day (Ac. 20:6, 7; 1 Co. 16:2). Sunday is “the Lord’s Day” (Re. 1:10).
Since those days, the vast majority of Christians have met to worship on the
Lord’s day. They do this in honor of Christ’s resurrection. He was in the tomb
during the sabbath and He rose on the first day as the firstborn from the dead. The
sabbath signifies the last day of the old creation (Ge. 2:2), whereas Sunday is the
first day of the new creation. [See Sabbath.]
SUNDER. To part; to separate; to divide (Ps. 107:14).
SUNDIAL. [See Dial.]
SUNDRY. Several; more than one or two. This word, like several, is indefinite;
but it usually signifies a small number, sometimes many (Webster) (He. 1:1).
SUP. To eat; to fellowship (Lk. 17:8; 1 Co. 11:25; Re. 3:20). [See Lord’s Supper.]
SUPERFLUITY OF NAUGHTINESS. Overflowing or abundance of evil (Ja.
1:21). The word translated “superfluity” is also translated “abundance” (Ro. 5:18;
2 Co. 8:2). The Greek word translated “naughtiness” is translated “evil” (Mt.
6:34), “malice” (1 Co. 5:8), “wickedness” (Ac. 8:22), and “maliciousness” (Ro.
1:29).
SUPERFLUOUS. More than is wanted; unnecessary; useless; abundant (Le.
21:18; 22:23; 2 Co. 9:1).
SUPERSCRIPTION. A writing or inscription (Mt. 22:20; Mk. 15:26).
SUPERSTITION. False religion; reverence of spirits; belief without evidence
(Ac. 17:22; 25:19). [See Idolatry, Witchcraft.]
SUPPLANT. To deceive; to remove or displace by stratagem. From the Latin
supplant, meaning to trip up by the heels (Webster) (Ge. 27:36; Je. 9:4).
SUPPLIANT. Entreating; beseeching; supplicating; asking earnestly and
submissively (Zep. 3:10).
SUPPLE. For cleansing (Eze. 16:4).
SUPPLICATION. Prayer; request (1 Sa. 13:12; 1 Ki. 8:28-59; Job 8:5; Ps. 6:9;
30:8; Isa. 45:14; Je. 36:7; Da. 6:11; Ac. 1:14; Ep. 6:18; Ph. 4:6). The term
supplication, while used in a general sense for prayer, has the prime meaning of
approaching God in a humble, needy manner and beseeching Him for favor. The
Hebrew word (tachanuwn), which is usually translated supplication, is translated
“intreaties” in Pr. 18:23, referring to the manner in which the poor intreat favor
from the rich. [See Intercession, Intreat, Prayer.]
SUPPER. The Bible name for the meal Christ ate with His disciples before His
crucifixion (Lk. 22:20; Joh. 13:2, 4; 21:20). [See Lord’s Supper.]
SURE (1) To know confidently (Ex. 3:19; Nu. 32:23; 1 Sa. 20:7; 2 Sa. 1:10; Lk.
10:11; Joh. 6:69; Ro. 2:2). (2) To seal; to make secure; strong (Mt. 27:64-66). (3)
Certain; faithful; dependable; safe (1 Sa. 2:35; 1 Ki. 11:38; Pr. 11:15, 18; Da.
4:26). God’s Word is sure (Ps. 19:7; 93:5). God’s promises are sure (2 Sa. 23:5;
Ro. 4:16). God’s mercies are sure (Isa. 55:3; Ac. 13:34). God’s prophecies are
sure (Da. 2:45; 2 Pe. 1:19). God’s foundation is sure (Isa. 28:16; 2 Ti. 2:19).
God’s hope is sure (He. 6:19). [See Eternal Security.]
SURELY. Securely (Pr. 10:9).
SURETISHIP. The office of surety; holding security against a loan (Pr. 11:15).
[See Borrower, Surety.]
SURETY. Guarantee; security for payment (Ge. 44:32; Pr. 6:1; 11:15; 17:18;
20:16; 27:13; He. 7:22). [See Borrower, Eternal Security, Holy Spirit, Hope.]
SURETY, OF A. Surely; certainly; for certain (Ge. 15:13; 18:13; 26:9; Ac.
12:11).
SURFEITING. Drunkenness; rioting; gluttony (Lk. 21:34). [See Drunkenness,
Strong Drink.]
SURMISING. Questioning; suspicions (1 Ti. 6:4).
SWADDLE. To wrap; to bind around, as with a bandage or blanket (Job 38:9; Lk.
2:7, 12).
SWADDLINGBAND. A bandage used for infants (Job 38:9).
SWEET SAVOUR OFFERINGS. The sweet savour offerings depict Christ
offering Himself to God the Father (Eph. 5:2). “The sweet savour offerings (Le.
1-3) are so called because they typify Christ in His own perfections, and in His
affectionate devotion to the Father’s will. The non-sweet savour offerings typify
Christ as bearing the whole demerit of the sinner. Both are substitutional. In our
place Christ, in the burnt-offering, makes good our lack of devotedness, and, in
the sin and trespass offerings, suffers because of our disobedience” (Scofield).
[See Offerings.]
SWELLING. (1) To swell out; to overflow (Ps. 46:3; Je. 12:5). (2) Proud;
inflated (2 Pe. 2:18; Jude 16). [See Pride.]
SWERVE. To go aside out of the way; to miss the mark (1 Ti. 1:6).
SWINE. The pig. The Jews were forbidden to eat pork under the Mosaic law (Le.
11:7; De. 14:8). All such dietary restrictions have been removed in the N.T.
church dispensation (1 Tim. 4:4-5).
SWORD. (1) As a weapon (Ge. 27:40; 34:25). “Two types of swords were used
in the Middle East. One was straight, with a triangular blade sharpened on both
sides and at the point. This was the type used in Israel. The weapon was primarily
used for thrusting. The other type of sword was curved. It was sharpened only on
one edge, with the other edge thickened to add weight. With this sword, a warrior
would slash at an opponent” (Revell). (2) As a symbol for the Word of God (Ep.
6:7; He. 4:12; Re. 1:16; 2:12, 16; 19:15, 21). (3) As an instrument of capital
punishment (Ro. 13:4). [See Bible, Military.]
SYCOMORE. The sycomore is mentioned eight times in Scripture and is to be
distinguished from the English sycamore. The sycomore (Ficus sycomorus) is the
Egyptian fig-mulberry, while the English sycamore (Acer pseudoplatanus) is the
plane tree of the maple family. The sycomore fig is edible. The sycomore was
common in Israel in ancient times (2 Ch. 9:27). It can grow to more than 60 feet
tall and produces fair quality lumber. “Mummy cases and many of the best
preserved wooden utensils of ancient Egyptian life are made of it” (International
Standard Bible Encyclopedia). Zacchaeus climbed a sycomore in Jericho so he
could see Jesus and was converted that day (Luke 19:1-4). He was converted that
day and became a new man in Christ. An Orthodox monastery was built at the
place traditionally known as the Zacchaeus’ tree. It is dedicated to the prophet
Elisha and is filled with icons venerating Mary. The stump of the supposed tree is
enclosed in a glass case, but the large one growing beside it is hundreds of years
old and gives an idea of what the tree was like.
SYMBOL, SYMBOLICAL. Type; picture; image; illustration. [See Allegorical,
Parable, Prophecy, Type.]
SYNAGOGUE. Jewish religious meeting places (Mt. 12:9; 13:54; Ac. 6:9;
13:14, 15). Synagogues were built after the First Temple was destroyed by the
Babylonians in 586 BC and the Jews were dispersed during the 70 Year Captivity.
Though the temple was rebuilt during the days of Ezra, most of the Jews
remained in Babylon. After the destruction of the second temple by the Romans
in 70 AD and the destruction of Jerusalem in 135 AD, most Jews were forced out
of the land of Israel. Many were taken captive, and many fled the Roman armies.
They spread throughout the nations during the time of the Persian Empire, the
Greek Empire, the Roman Empire, and into modern times. Everywhere they went
they built synagogues for worship.
The synagogue was the place of teaching and the performance of religious duties.
The synagogue was one of the ways that God kept the Jews from being dissolved
into the nations. The synagogues preserved the Jewish Scripture and way of life.
Jews had contact with fellow Jews, practiced circumcision, held Jewish
weddings, kept the passover and other feasts, and taught the law and the
traditions. The synagogues helped keep the Jews separated from their Gentile
neighbors.
The synagogues were study centers where the rabbis preserved the Scriptures.
After Jerusalem was destroyed by the Romans in AD 135, the Masoretic scribes
began painstakingly copying the Scriptures in order to preserve them. They
counted each letter of the Hebrew Bible, and if a mistake was made they
destroyed the manuscript. The most famous Masoretic Hebrew Bible is the
Aleppo Codex of AD 900. The Protestant Reformers used the Masoretic Hebrew
text as the basis for the Protestant Bibles such as the German Luther and the
English King James. At that time it was not possible to know what the Hebrew
Bible looked like prior to AD 900, because no manuscripts existed that were older
than this. Bible believers trusted God’s promises that He would preserve His
Word. But in the 1950s, scrolls of the Hebrew Bible were found in caves near the
Dead Sea. They date to 100-200 years BC, a full millennium earlier than the
Masoretic Aleppo Codex, yet they were found to be nearly word-for-word the
same as the Masoretic Hebrew Bible of the 10th century AD! For example, when
Isaiah 53 is compared between the nearly complete Great Isaiah Scroll from the
Dead Sea Caves and the Aleppo Codex, there are only three letters that differ.
This means that the Hebrew Bible was successfully preserved until the time of
printing, in spite of the fact that the Jews were dispersed among the nations and
bitterly persecuted.
The synagogues were also instrumental in preserving the Hebrew language over
the past 2,000 years. After Israel was evicted from her land by the Romans and
scattered through the nations, her language was in danger of dying. The
preservation of the Hebrew Scriptures in the synagogues by the rabbis preserved
the language, and it is the official language today in modern Israel.
Over the past 2,000 years countless synagogues have been destroyed during
persecutions against the Jews. For example, during Kristallnacht (crystal night) in
1938, the German Nazis under Hitler destroyed more than 1,000 synagogues and
rounded up 200,000 Jews to send to death camps.
Today the Jews are returning to their land, and many synagogues have closed. A
report in the New York Times for Oct. 24, 2013, was entitled “The Last Jews of
Calcutta.” It described the closing of the synagogue at Calcutta, India, which was
once bustling. Where are the Jews going? They are going home in preparation for
the final fulfillment of Bible prophecy.
SYRIACK. This refers to Aramaic (Da. 2:4). Similar to Hebrew, it dates to at
least the 11th century BC. In Mesopotamia, it gradually replaced Akkadian as the
international trade language during the Neo-Assyrian Empire (911-609 BC) and
was the chief language of the Babylonian (626-539 BC) and Persian Empires
(539-330 BC). The following portions of the Old Testament are written in
Aramaic: Daniel 2:4 - 7:8; Ezra 4:8 - 6:18; 7:12-26; Jeremiah 10:11. After the
conquests of Alexander the Great in the fourth century BC, Aramaic was replaced
by Greek as the official language of politics and business in the Greek Empire. In
the Roman Empire, Greek and Latin were the official languages, but Aramaic
remained a commonly-used language in the Middle East, including in Israel.
Jesus spoke in Aramaic in Mark 5:41. The New Testament was translated into
Aramaic very early after the apostles. The original Aramaic version is called the
Peshitta (“straight” or “simple”), and the oldest extant copies date to the fourth
century. Aramaic continued to be spoken widely in the Middle East until the
seventh century AD, when it was largely supplanted by Arabic in the Muslim era
(“Aramaic Language,” Encyclopedia Britannica). In various forms it is still
spoken by some people in Syria, Turkey, Iran, Iraq, Armenia, and Georgia, though
it is a dying language.
-T-
TABERNACLE (tent). (1) The body (2 Co. 5:1, 4; 2 Pe. 1:13, 14). [See Death.]
(2) Feast of Tabernacles (Le. 23:34; De. 16:13, 16; 31:10). “This fell on the
fifteenth day of the seventh month and continued seven days, with a holy
convocation on the eighth day. Israel dwelt in booths during the feast, in
remembrance of their having lived in tents when brought out of Egypt (Le. 23:34;
Nu. 29:12; De. 16:13; 2 Ch. 8:13; Ezr. 3:4; Joh. 7:2). It was at the end of their
harvest and vintage, when they enjoyed the fruits of God’s goodness. The feast
prefigures the Millennium, when the people will enter into full blessing, and the
eighth day, the great day, the communion of the heavenly and the earthly (Ze.
14:6) (Concise).
The O.T. Tabernacle (Ex. 25-27) is a detailed illustration of Christ and of His
salvation. The writer of Hebrews plainly says the Tabernacle was a foreview of
heavenly truths and realities (He. 9).
The Court Area. The Tabernacle was a tent situated in a rectangular court formed
by a wall of curtains. The court was 100 cubits long by 50 cubits wide, and the
curtain walls were five cubits high (Ex. 27:9, 12, 18). Using a cubit of 18 inches,
the court was 150 feet by 75 feet, and the walls were 7.5 feet high. The court had
only one entrance. Near this entrance was situated the altar of sacrifice where the
bodies of the animals were burnt. Before the entrance to the Tabernacle itself was
a laver of water the priests used for washing.
The Tabernacle Itself. The Tabernacle was set up toward the back of the court.
The Tabernacle was a tent divided into two compartments—the holy place in the
front, and the holy of holies in the rear. The compartments were separated by a
curtain. The holy place contained the golden candlestick, the table of shewbread,
and the golden incense altar. The holy of holies contained the ark of the covenant
overshadowed by the cherubim. The Tabernacle represented God’s presence, and
the outer court represented the fact that men are shut out from God because of sin.
The walls of the court were made of fine white linen (Ex. 27:9-15), illustrating
the absolute purity demanded in God’s law. The spotless white walls of the court
remind us that God will accept no impure thing into His holy presence. The law
demands perfection (Ga. 3:10) and reveals man’s guilt and condemnation (Ro.
3:9-20, 23). The walls of the court were set in brass sockets (Ex. 27:10, 11, 17).
Brass symbolizes judgment, and reminds us that the believer can only come into
the presence of God when sin is fully judged. This requires a Savior—depicted by
the sacrifice altar.
The Entrance into the Tabernacle. The only entrance to the court was through a
curtain in the front called the gate. The curtained gate represents Jesus Christ as
the only door to God (Joh. 14:6; 10:7-9; Ac. 4:12; 1 Ti. 2:5,6). Any man who
would draw near to the tent of God’s presence had to enter through that one
beautifully woven gate. There was no other way. The curtain was made of the
same white linen as the walls, signifying Christ’s sinless purity. It also had
threads of three other colors woven therein (Ex. 27:16-18). The blue thread
signifies Christ’s heavenly origin. The scarlet signifies His blood atonement. The
purple thread signifies His position as King. He is the Lord from heaven (1 Co.
15:47), the Savior (1 Ti. 1:15), and the King of kings (1 Ti. 6:14-16). How much
even the appearance of a colored thread means in God’s Word!
The same type of curtain formed the entrance to the holy place and to the holy of
holies in the Tabernacle itself. Jesus Christ is the one and only door to God and
salvation. He is the entrance into all true life. To reach the altar of sacrifice,
representing cleansing of sin, the Israelite had to pass through the four-colored
curtain. To reach the candlestick, representing spiritual enlightenment, or the table
of shewbread, representing fellowship with God, or the altar of incense,
representing communion with God in prayer, the priest had to pass through the
same kind of curtain. To enter into the very presence of God in the holy of holies,
one, again, had to pass through the same mysterious four-colored curtain. Jesus
Christ is the key to all of life.
It was the curtain to the holy of holies that was rent when Jesus Christ died on the
cross (Mt. 27:50-51), showing that the way to God has been opened by Christ’s
blood. The believer can truly say, “There is nothing between my soul and my
God.” The curtain was torn from top to bottom, depicting the fact that salvation is
entirely of God. The religions of this world are man’s attempts to work his way to
God. True salvation is God working salvation for man (2 Co. 5:18-21).
The only sections not held up in silver sockets were the curtains into the main
court and the holy place. These were set in brass sockets instead of silver (Ex.
26:36-38), showing the truth that God’s judgment lies between Him and man. The
penalty for sin must be paid. God’s judgment must fall. And praise God! It has
already fallen upon Jesus, so the believing sinner can now freely draw near to
God through Him.
The Altar of Sacrifice. The approach from outside the court to the holy of holies
represents a sinner’s approach to God through Jesus Christ. The first thing one
encountered at the door of the court was the brazen altar, the place of sacrifice
representing the necessity of the blood and death of Jesus Christ for sin. No one
can be reconciled to God or enjoy His fellowship without first being forgiven
through the blood of Christ. Even the size of the objects in the tabernacle were
important and teach spiritual truth. The brazen altar, for example, was two times
the size of the ark of the covenant that contained the law. This signifies that Jesus’
blood and death are more than sufficient to meet all of God’s demands and man’s
need (Ro. 5:20).
The Laver for Washing. The next object one encountered was the laver containing
water for cleansing. This depicted the demand of God that His people put away
evil from their lives following redemption. First, the altar of sacrifice; then the
laver of cleansing. First, justification by grace through faith in Christ’s blood (Ro.
3:21-28); then obedience to God’s commands through the power of His Spirit
(Ep. 2:8-10). The laver depicts the same thing Jesus signified when He washed
the disciples’ feet. He told them they did not need to be bathed again; they needed
only footwashing (Joh. 13:10). In other words, the Christian needs only one bath
of salvation to establish his eternal relationship with God, but he needs the daily
cleansing of the Word to maintain fellowship. The laver pictures the two-way
action of God’s Word in cleansing sin from believer’s lives. It reveals sin, and it
cleanses sin. The laver was made of brass looking glasses (Ex. 38:8), representing
the fact that the Bible reveals sin (He. 4:12; Ja. 1:22-25). The water of the laver
represents the washing of sin through confession and obedience (1 Joh. 1). [See
Footwashing, Sanctification.]
The Tabernacle. The tabernacle had a wooden frame overlaid with four layers of
curtains (Ex. 26:1-14). The walls of the tabernacle were composed of boards
placed in silver sockets (Ex. 26:15-30). The silver represents the price of
redemption (30:11-16), and taught that the entire structure of God’s salvation is
upheld by Christ’s atonement. Every spiritual blessing the believer has is founded
upon Christ’s redemption (Ep. 1:3). Just as the Tabernacle was separated from the
ground by the silver sockets, the believer is forever separated from the world and
the old creation by the blood of Christ (Ro. 6:7; 2 Co. 5:17; Ga. 6:14). The boards
were made of shittim wood and covered with gold, representing the humanity and
deity of Christ. The shittim wood was a common wood which grew in the desert,
a fitting type of Jesus’ humanity. The gold, on the other hand, pictures deity.
The first layer of curtains were linen intertwined with blue, purple, and scarlet
thread, representing Jesus Christ in the various ways already mentioned. Over this
was a covering made of goats’ hair. Upon this was a covering of rams’ skins dyed
red, and a final covering of black badgers’ skins. These coverings symbolized the
truth that Jesus’ glory as the eternal Son of God was hidden during His earthly
sojourn. He took upon Himself the form of a servant and was made in the likeness
of man (Ph. 2:5-8). The beauty of the linen curtains was hidden under the
covering of goats’ hair, rams’ and badgers’ skins, as the glory of Christ’s deity
was hidden by His humanity. To look at Christ one saw nothing extraordinary in
the physical sense (Isa. 53:2). Only those who saw Him through the eye of faith
could see His glory (Joh. 1:14). Those standing outside looking toward the
Tabernacle could see only an ordinary covering of black skins, but those who
entered by means of the one door and the altar of sacrifice and the laver of
cleansing enjoyed the beauty of the interior, the gold-covered boards and the
lovely woven linen curtains held together by taches of pure gold.
The Holy Place. Once a person was inside the Tabernacle he could enjoy the
various objects therein, such as the light from the candlestick, the altar of incense,
and the table of shewbread, and, of course, the beautiful interior itself. All of the
articles of the Tabernacle picture Jesus Christ in various ways. The light signifies
Jesus giving understanding to men. The bread signifies communion with Christ.
The altar of incense signifies prayer. Jesus Christ is everything to the believer (1
Co. 1:30-31; Ep. 1:3; Col. 1:19).
The Holy of Holies. The rear compartment of the Tabernacle, the holy of holies,
contained the cherubim and the ark of testimony. The ark contained the table of
the law and was covered by the mercy seat, representing the salvation of Jesus
which fulfills the demands of God’s holy law. The High Priest entered the Holy of
Holies once a year and sprinkled blood seven times upon and before the mercy
seat (Le. 16:11-16). This signified the perfect atonement that was accomplished
by the Lord Jesus Christ on the cross. The Greek word for “mercy seat” in the
N.T. is also translated “propitiation” (Ro. 3:25; 1 Joh. 2:2), and means satisfaction
or covering. Jesus Christ wholly satisfied the demands of God’s law. The fact that
the mercy seat perfectly fit the ark and fully covered the law contained therein
signifies the sufficiency of Christ’s atonement. No one can add to the salvation
God offers freely through Jesus Christ. It is perfect and eternally complete (He.
10:10, 14). In every generation since the days of the apostles, false teachers have
been troubling the churches with the doctrine that to be right with God one must
have faith in Christ PLUS obedience in some way to the works of the law. The
wonderful presence of the mercy seat upon the ark of testimony reminds us that
the grace of Christ ALONE and faith in His blood ALONE is utterly sufficient for
salvation. [See Footwashing, Gospel, High Priest, Justification, Laver, Mercy
Seat, Offerings, Priest, Strange Fire, Temple, Types.]
TABITHA (gazelle). Ac. 9:36-42. Also called “Dorcas.”
TABLE. A writing tablet (Ha. 2:2; Lk. 1:63; 2 Co. 3:3). Some writing tablets
were made of moistened clay. The cuneiform style of writing, with its wedges,
was perhaps designed specifically for this purpose, as it is difficult to draw lines
and curves in clay. The clay was carefully prepared. “This clay was ... sometimes
ground to an exceeding fineness, moistened, and moulded into various forms,
ordinarily into a tablet whose average size is about six by two and one-half inches
in superficial area by one inch in thickness, its sides curving slightly outwards.
On the surface thus prepared the characters were impressed with a stylus, the
writing often standing in columns, and carried over upon the back and sides of the
tablet. The clay was frequently moulded into cones and barrel-shaped cylinders,
having six to ten sides on which writing could be inscribed. These tablets were
then dried in the sun or baked in a furnace” (George Goodspeed, A History of the
Babylonians and Assyrians, Kindle Locations 382-385). Other writing tables used
a wax surface that could be inscribed. The Assyrians mixed a sulphur compound
with beeswax to render it more plastic, resulting in a yellow surface. The Romans
added carbon to obtain a green or black writing surface (Oates, Nimrud, p. 220).
Fragments of wood and ivory writing boards were found in a well in the
northwest palace of the Assyrian king Ashurnasirpal II (883-859 BC). One panel
was inscribed with “Palace of Sargon,” the king who ruled from 722-705 BC and
conquered Samaria. The reason this discovery was so important is that ancient
writing boards have rarely survived. In this case, the fragments survived because
of the damp sludge. The boards found in the well in Ashurnasirpal’s palace were
written in cuneiform, but the notations on the hinges that provided a guide to
assembling the boards were written in alphabetic script, possibly in Aramaic
(Oates, p. 220).
TABLES OF STONE, TABLES OF TESTIMONY, TABLES OF THE
COVENANT. The stones upon which God wrote the Ten Commandments (Ex.
24:12; 34:1, 15, 59; De. 4:13; 5:22; 9:9, 11, 15; 2 Co. 3:3; He. 9:4). [See Law.]
TABLET. A locket on a necklace, perhaps for holding perfume (Ex. 35:22; Nu.
31:50; Isa. 3:20).
TABRET. A timbrel; a small tambourine-like musical instrument (Ge. 31:27; Ex.
15:20; 1 Sa. 10:5). [See Music, Timbrel.]
TACHE. A clasp; a fastening or catch (Ex. 26:6, 11; 36:13, 18).
TACKLING. On a sailing ship, the ropes that control the sails (Isa. 33:23; Ac.
27:19).
TAKE THOUGHT FOR. To be anxious for, to be worried and fretful (1 Sa. 9:5;
Mt. 6:25). To “take no thought” does not mean we are not to plan and prepare; it
means we are not to worry about the things of life so that we are not trusting the
Lord [See Anxious, Careful.]
TAKE YOUR JOURNEY. Travel (De. 2:24).
TAKE WRONG. To endure wrong (1 Co. 6:7).
TAKEN WITH THE MANNER. This expression referred in old times to a thief
taken with the stolen items in his possession. In Nu. 5:13 the phrase “neither she
be taken with the manner” refers to the immorality of an adulteress not being
found out, either by illegitimate pregnancy or otherwise.
TALE. (1) Number (Ex. 5:8; 1 Ch. 9:28). (2) A story (Ps. 90:9).
TALEBEARER. Slander; evil speaking; spreading lies (Le. 19:16; Pr. 11:13;
18:8; 20:19; 26:20, 22). Also called a “whisperer” (Pr. 16:28), “busybody” (2 Th.
3:11; 1 Ti. 5:13; 1 Pe. 4:15), and a “tattler” (1 Ti. 5:13). [See Backbite, Busybody,
Evil Speaking, Gossip, Tattler, Whisperer.]
TALENT. [See Money.]
TALITHA CUMI. Latinized Syriac words signifying “Little lamb, arise” (Mk.
5:41).
TALKING, FOOLISH. [See Foolish Talking.]
TAMMUZ (Eze. 8:14). [See Idolatry.]
TAPESTRY. A woven blanket, carpet, or hanging (Pr. 7:15).
TARES. “A weed, or bearded darnel, that in the blade state could not be
distinguished from wheat but in the ear state was quite dissimilar and could then
be easily separated” (Mt. 13:25-30) (Analytical). The parable of the wheat and
tares has been incorrectly interpreted as teaching that God does not want believers
to exercise judgment against sin and error. That this is not the meaning Christ
intended is obvious by the many commands in the N.T. regarding church
discipline and separation from error. The Lord Jesus Christ was describing the
conditions in the world during His absence in heaven. The kingdom of God will
assume a mystery form, meaning a form not revealed in O.T. prophecy (Mt.
13:11). Mystery means the revelation of truth hidden in prior ages. It refers to
N.T. church truth which was hidden from the O.T. prophets. [See Apostasy,
Covenant, False Teaching, Heresy, Kingdom of God, Mystery, Parables,
Prophecy, Separation, Unity.]
TARGET. (1) A shield (1 Ki. 10:16; 2 Ch. 9:15; 14:8). (2) Small spear (1 Sa.
17:6). [See Military, Shield.]
TARRY. To stay; remain; abide; wait for (Ge. 19:2; Mt. 26:38).
TARSHISH (battering). (1) Son of Javan (Ge. 10:4). (2) A Persian prince (Es.
1:14). (3) A city in Spain established by the Phoenicians which was an emporium
of commerce (Isa. 23:6, 10; 66:19; Je. 10:9; Eze. 27:12; 38:13; Jon. 1:3; 4:2).
“There can be little doubt that this is the name of a Phoenician port in Spain,
between the two mouths of the Guadalquivir ... It was founded by a Carthaginian
colony, and was the farthest western harbour of Tyrian sailors. It was to this port
Jonah's ship was about to sail from Joppa” (Easton Bible Dictionary). (4) “Ships
of Tarshish” also seems to be a general term for long-distance Phoenician
shipping (1 Ki. 10:22; 22:49). “‘Ships of Tarshish’ is an expression sometimes
denoting simply ships intended for a long voyage, ships of a large size (sea-going
ships), whatever might be the port to which they sailed. Solomon's ships were so
styled” (Easton).
TARTAK. [See Idolatry.]
TARSUS (joy, pleasantness). The birthplace of Paul the Apostle and the capital of
Cilicia in Asia Minor on the river Cydnus (Ac. 9:11, 30; 11:25; 21:39; 22:3). It
was a noted seat of philosophy and literature, ranking with Athens and
Alexandria. Was made a free city by Augustus, being said to have been founded
by Sardanapalus B.C. 820; in 401 it was taken and plundered by the younger
Cyrus; in 333 it was taken by Alexander the Great; in 47 it sided with Caesar
against Pompey, and took the name of Juliopolis. It was seized by the Saracens in
the early days of their empire, was taken from them in the second half of the tenth
century, but restored; councils were held here in A.D. 431, 435, and 1177
(Young).
TATTLER. Empty, foolish talk; gossiping; revealing secrets; spreading lies (1 Ti.
5:13). [See Backbite, Busybody, Evil Speaking, Gossip, Slander, Talebearer,
Whisperer.]
TAUNT. Revile; reproach; upbraid (Je. 24:9; Eze. 5:15).
TAX. [See Government, Publican, Tribute.]
TEACH. [See Doctrine, False Teaching, Pastor.]
TEARS. [See Believe, Happy, Heaven, Hope, Joy, Merry, Suffering, Trials,
Tribulation.]
TEAT. Breast (Isa. 32:12; Eze. 23:3). [See Breast.]
TEBETH (good, goodness). The tenth month of the Jewish sacred year,
commencing with the new moon in January (Es. 2:16). The winter season (Potts).
[See Calendar.]
TEDIOUS. Wearisome (Ac. 24:4).
TEKEL. [See Mene.]
TEKOA, TEKOAH (fixing of a tent, blowing a trumpet). Tekoa was founded by
Ashur, a brother of Caleb (1 Ch. 2:24). Tekoa was the home of the prophet Amos
(Am. 1:1). It is also mentioned in 2 Sa. 23:26; 2 Ch. 11:6; Ne. 3:5, 27; 4:6. Tekoa,
located about 10 miles south of Jerusalem, was situated on top of a large hill from
which the Mount of Olives, Bethlehem, and a glimpse of the north end of the
Dead Sea could be seen. A deep canyon surrounding three side of Tekoa runs east
to the Dead Sea. Tekoa was fortified by Rehoboam (2 Ch. 11:6). Thus it was a
walled town that could be defended from attackers. It was on the edge of the
wilderness of Judah (2 Ch. 20:20). Jerome said, “There was no village beyond
Tekoa in the direction of the wilderness.” It was part of Israel’s warfare signal
line. Messages could be passed along from place to place by sounding trumpets
and building fires. See Jer. 6:1, which describes this. (Bethhaccerem was about
half way between Tekoa and Jerusalem.) Josephus said Amos’s tomb was located
in Tekoa in his day, and it continued to be a pilgrimage site in the days of the
crusaders. A Byzantine church was construed over the tomb. Tekoa was destroyed
by Turks in 1138 and has since remained in ruins.
TELL. To count (Ps. 22:17).
TELL ON. To inform against (1 Sa. 27:11).
TEMPER. To mix with; to compound; to mollify; to unite in due proportion (Ex.
29:2; 1 Co. 12:24).
TEMPERANCE. Self-control; self-restraint; moderation (Ac. 24:25; Ga. 5:23; 2
Pe. 1:6). “The various powers bestowed by God upon man are capable of abuse;
the right use demands the controlling power of the will under the operation of the
Spirit of God. In Ac. 24:25, ‘temperance’ follows ‘righteousness,’ which
represents God’s claims, self control being man’s response thereto. In 2 Pe. 1:6,
‘temperance’ follows ‘knowledge,’ suggesting that what is learned requires to be
put into practice” (Vine). Ga. 5:23 shows that temperance is produced by the
Holy Spirit, and 2 Pe. 1 shows us that it is a product of the Christian growth
experience. [See Drunkenness, Incontinency, Righteousness, Sanctification,
Sober, Unrighteous.]
TEMPESTUOUS. To be tossed about; stormy; turbulent (Jon. 1:11,13; Ps. 50:3;
Ac. 27:14).
TEMPLE. The Bible refers to four temples in relation to Israel: (1) Solomon’s
temple (1 Ki. 5-8). (2) The temple built by Zerubbabel and Ezra. This temple was
expanded and beautified by Herod the Great (Mt. 24:1; Joh. 2:19-21). It is
referred to as the second temple, because it was not an entirely new temple. It was
destroyed by the Roman armies in 70 AD. (3) The temple the returned Jews will
rebuild and which Antichrist will desecrate (Da. 8:11, 12; 9:27; 11:31; 12:11; Mt.
24:15; 2 Th. 2:4, 5; Re. 11:1, 2). This will be the third temple. (4) The millennial
temple (Isa. 2:3; 60:13; Eze. 40-48; Hag. 2:7-9). The Bible says there will be a
restoration of Israel’s sacrifices and priesthood (Ps. 51:18, 19; Isa. 66:21; Je.
33:17-18; Eze. 40:38-43; Ze. 1:16; Hag. 2:9). In the New Jerusalem, there will be
no temple (Re. 21:22). The term “temple” also refers to the Christian’s body,
which is the temple of the Holy Spirit (1 Co. 6:19, 20), and temple refers to the
church (1 Co. 3:16-17), which is the house of God (1 Ti. 3:15). [See Church,
Tabernacle.]
TEMPTATION. (1) The act of tempting; enticement to evil by arguments, by
flattery, or by the offer of some real or apparent good; That which is presented to
the mind as an inducement to evil (Webster) (Mt. 6:13; 26:41; Lk. 4:13). (2)
Testing and trial (Ja. 1:2; 1 Pe. 1:6). [See Entice, Suffering, Trial, Tribulation.].
TEN COMMANDMENTS. The commandments recorded in Ex. 20:1-17. God
revealed these to Moses and wrote them on tablets of stone (Ex. 34:4, 28; De.
4:13; 10:1-4). The stones were placed in the ark located in the holy of holies in
the Tabernacle (Ex. 25:21; De. 10:4-5). The N.T. says the law of Moses, including
the law written on stone on Mt. Sinai, is done away in Christ (2 Co. 3:1-18). The
rule of life for the Christian is not the Ten Commandments, but the Lord Jesus
Christ Himself. We are to put on Christ (Ro. 13:14; 2 Co. 3:17, 18; Ga. 5:16-26).
[See Gospel, Law, Tabernacle.]
TENDER. (1) Of young age; soft; delicate (Ge. 18:7; 33:13; De. 28:56; 2 Sa.
23:4; 1 Ch. 22:5; Job 38:27; Isa. 53:2). (2) Very sensible to impression and pain;
susceptible of the softer passions, as love, compassion, kindness; compassionate;
pitiful; easily affected by the distresses of another, or anxious for another’s good;
easily excited to pity, forgiveness or favor; exciting kind concern (Webster) (2 Ki.
22:19; Pr. 4:3; Da. 1:9). The mercies of the Lord are tender (Ps. 25:6; 40:11; 51:1;
69:16; 77:9; 79:8; 103:4; 119:77, 156; Lk. 1:78; Ja. 5:11). [See Compassion,
Gentle, Love, Mercy, Tenderhearted, Tender Eyed.]
TENDER EYED. This expression in Ge. 29:17 refers to Leah’s plain appearance
as contrasted with Rachel’s beauty. Perhaps Leah had an eye affliction that
detracted from her appearance.
TENDERHEARTED. (1) Susceptible of impressions or influence (2 Ch. 13:7).
(2) Compassionate; sympathetic; full of kindness and mercy and tenderness (Ep.
4:32). The Greek word here (usplanknos) is translated “pitiful” in 1 Pe. 3:8). [See
Love, Pitiful.]
TENON. Socket; connection. In building and cabinet work, the end of a piece of
timber, which is fitted to a mortise for insertion, or inserted, for fastening two
pieces of timber together. The form of a tenon is various, as square, dove-tailed,
etc. (Webster) (Ex. 26:17, 19; 36:22, 24). [See Tabernacle.]
TENT OF CONGREGATION, TENT OF TESTIMONY. Names for the O.T.
Tabernacle (Ex. 39:32, 40; Nu. 9:15). [See Tabernacle.]
TERAH. The father of Abraham (Ge. 11:25-32). He worshipped idols (Jos. 24:2).
[See Ur.]
TERAPHIM. [See Idolatry.]
TERMED. Said to be; called; known as (Isa. 62:4).
TERRESTRIAL. Pertaining to the earth (1 Co. 15:40).
TERRIBLE. Fearful; powerful; awe-inspiring. The Hebrew word commonly
translated “terrible” in O.T. prophecy is GAHREETZ, meaning fearful, powerful
(Eze. 28:7). It is also translated “mighty” (Job 6:23), “oppressor” (Job 15:20),
“power” (Ps. 37:35), “strong” (Pr. 11:16), and “violent” (Ps. 86:14). Another
word commonly translated “terrible” is YARE (Ex. 34:10), which has the same
basic meaning—to cause to fear—and is translated “afraid” (Ge. 18:15),
“dreadful” (Da. 9:4), “fear” (Ex. 1:21; Ju. 6:27), and “reverence” (Le. 26:2).
Another Hebrew word translated “terrible” is EHMAH (Job 39:20; 41:14). It is
also translated “horror” (Ge. 15:12), “fear” (Ex. 15:16), “dread” (Job. 13:21), and
“terror” (Jos. 2:9; Job 20:25).
TESTAMENT. Covenant; promise. [See Bible, Covenant.]
TESTIMONY. (1) Witness (Ac. 13:22; 14:3; 22:18; 1 Co. 1:6). (2) The ark of
the covenant in the Tabernacle (Ex. 16:34; 27:21). (3) The Ten Commandments
(Ex. 25:16, 21). [See Law, Tabernacle, Ten Commandments.]
TESTING. Trial; temptation. [See Suffering, Temptation, Trial, Tribulation.]

TETRARCH. A ruler of the fourth part of a kingdom (Mt. 14:1; Lk. 3:1, 19; 9:7;
Ac. 13:1). Herod the tetrarch (Herod Antipas) was the son of Herod the Great.
Upon Herod’s death, the kingdom was divided among his sons, and Antipas ruled
over Galilee.
THADDUS (praising, confessing, courageous). One of the 12 Apostles (Mt. 10:3;
Lk. 6:16; Joh. 14:22; Ac. 1:13). [See Apostle.]
THAMMUZ (consumed, concealed). The fourth month of the Jewish sacred
year, corresponding to parts of June and July (Ze. 8:19). Also called Tammuz. The
hot season (Potts). [See Calendar.]
THANKWORTHY. Deserving thanks (1 Pe. 2:19).
THEFT. [See Steal.]
THESSALONICA (victory of God). A city of Macedonia where Paul established
a church (Ac. 17:11, 13; 27: 2; Ph. 4:16; 1 Th. 1:1; 2 Th. 1:1; 2 Ti. 4:10).
Thessalonica was a seaport at the north end of the Aegean Sea. It was originally
called Therma, from the fact that it was located at the head of the Thermaic Gulf.
Cassander renamed it Thessalonica after his wife, the sister of Alexander the
Great. In Paul’s day, it was the principal city of Macedonia. It was Paul’s custom
to go to the major cities. In this way he could establish churches that would
spread the gospel throughout their areas (1 Th. 1:8).
THIEF. [See Steal.]
THIRD HOUR. About 9 am (Mk. 15:25). See also Ninth Hour.
THITHERWARD. In that direction (Jud. 18:15; Ro. 15:24).
THOMAS (twin, depth without bottom). An Apostle whose name in Greek was
Didymus (Mt. 10:3; Mk. 3:18; Lk. 6:15; Joh. 11:16; 14:5; 20:24-29; 21:2; Ac.
1:13). [See Apostle.]
THOUGHT. In Mt. 6:25-34 the Lord Jesus Christ is referring to anxious thought.
[See Anxious, Careful.]
THOUSAND YEARS. [See Allegorical, Millennium, Prophecy.]
THREE TAVERNS. A station 32 miles S. of Rome, on the road which Paul
traveled after he landed at Puteoli, and where some brethren met him (Young)
(Ac. 28:15). The Three Taverns was 10 miles nearer to Rome than the Appii
forum, another station on the same road.
THRICE. Three times (Ex. 34:23; 2 Ki. 13:18; Mt. 26:34; Ac. 10:16; 2 Co.
11:25; 12:8).
THRONE. God’s Throne: (1) It is in heaven (Ps. 11:4). Heaven is also called
paradise; a beautiful place; a place of happiness (Lk. 23:43; 2 Co. 12:4; Re. 2:7).
God’s throne is in the temple in heaven (Re. 7:15; 16:17). (2) It is eternal (Ps.
45:6). In contrast we see man’s thrones, which are of such brief duration. (3) It
rules over all (Ps. 103:19). (4) It is glorious (Eze. 1:26-28). (5) It is holy (Ps.
47:8). No sin can enter there. The tabernacle illustrates this. It was divided into
two compartments. The first was the holy place, containing the lampstand, the
table of shewbread, and the altar of incense. The priests could come daily into this
place; but the second compartment was the holy of holies, where God’s presence
dwelt. No man could come into this place, except the high priest once a year on
the Day of Atonement, with blood. The holy place was separated from the holy of
holies by a thick curtain, thus signifying that men are shut out of the presence of
God because of sin and only through the mediation of a great high priest can he
come into God’s presence. (6) It is a throne of grace for the believer (He. 4:16).
Through the blood of Jesus Christ, the great High Priest, the way has been opened
for sinners into the very throne room of Almighty God. This is the good news that
is to be preached in this church age to all men; the lowliest, poorest person can be
a child of the great King and can come unto His very throne through the blood of
God’s Son. [See Heaven, Tabernacle.]
THRONG. To crowd (Mk. 3:9; Lk. 8:45).
THROUGHLY. Thoroughly; completely (Mt. 3:12; 2 Ti. 3:17). [See Perfect.]
THUMMIM. [See Urim and Thummim.]
THYATIRA (sacrifice of love or labor, perfume, burning incense). The location
of one of the seven churches in Asia Minor that was addressed by the risen Christ
(Re. 2:18-29). Thyatira was a wealthy town in the region of Lydia in the Roman
province of Asia. It was situated in a valley near the river Lycus. The city was
famous for its dyeing processes. The dye was made of the madder-root, the color
of which is now called Turkish Red. “With this guild there can be no doubt that
Lydia, the seller of purple stuffs, from whom Paul met with so favorable a
reception at Philippi (Ac. 16:14), was connected. ... The waters here are said to be
so well adapted for dyeing that in no place can the scarlet cloth out of which
fezzes are made be so brilliantly or so permanently dyed as here” (McClintock
and Strong). “A small quantity of this expensive dye would cost the equivalent of
a workman’s wages for a year” (J. T. Marlin, The Seven Churches of Asia Minor).
The city’s trade guilds were very advanced. There was a separate guild for each
trade and each artisan belonged to his particular guild. Through their unity they
wielded great influence. “These guilds were a source of great problems for the
Christians. There were guilds for the workers in the various trades like leather,
wool and linen, metal, pottery, dyeing, dress making, baking, etc. At their various
meetings they would have a meal and oftentimes the meat served had been
offered to an idol or they met in an idol temple and Christians could not engage in
these practices. ... To refuse to belong to a guild in that day and age would be like
a carpenter, a plumber or a coal miner refusing to belong to his union today.
Commercial existence was dependent upon one’s belonging to a guild” (Marlin).
The principal deity of Thyatira was Tyrimnos, who was worshipped as the sun-
god. There were also cults dedicated to the worship of Artemis (Diana), Hercules,
Bacchus, and Athena, among others. The temple of Sambethe featured a
prophetess who acted as an oracle of the god. Ancient Tyratira is located in
modern-day Turkey and is called Akhisar, with a population of 60,000.
THYINE. The thyine tree; a commercial product from a tree of the cypress order
(Re. 18:12).
TIDINGS. Good news; report; declaration (Ge. 29:13; Ex. 33:4; 1 Sa. 11:4; 2 Sa.
4:10; 18:20; Ps. 112:7; Isa. 40:9; 41:27; 52:7; 61:1; Na. 1:15; Je. 37:5; 49:23; Ac.
11:22; 21:31). The “Glad Tidings” is the good news of Jesus Christ (Lk. 1:19;
2:10; 8:1; Ac. 13:32; Ro. 10:15).
TIGRIS RIVER. Together with the Euphrates, the Tigris forms the region of
Mesopotamia, which means “the land between the rivers” (Ge. 2:14; Da. 10:4).
[See Euphrates.]
TILL. (1) To cultivate (Ge. 2:5; 3:23). (2) Until (Ge. 3:19; Mt. 1:25).
TILLAGE. Ploughing; farming (Pr. 13:23; 1 Ch. 27:26).
TILLER. A cultivator; farmer (Ge. 4:2).
TIMBREL. A musical instrument that makes a jingling sound and is often used
in dancing (Ex. 15:20; 1 Sa. 10:5; Ps. 81:2; Isa. 5:12). The Hebrew word is
TOPH. “The toph is the most ancient of this type instrument [percussion].
Gesenius says that in the East it was constructed of a thin wooden rim covered
with a membrane and hung around with brass bells or rattles. In Ge. 31:27, it is
called a ‘tabret.’ It is somewhat similar to the tambourine. It was generally played
on festive occasions, but is never mentioned in connection with the services of the
Temple” (Paul McCommon, Music in the Bible). Though it is a percussion
instrument, the timbrel cannot be likened to a modern rock & roll drum. The
piano is also a percussion instrument, but it, too, is not a drum. [See Music.]
TIME. (1) In its normal usage, time means a definite period of minutes, hours, or
days (Ge. 4:3). (2) A period of time during which God is working out His
purposes (1 Ch. 12:32; Ac. 1:7). The Bible speaks of the “times of the
Gentiles” (Lk. 21:24) and the “times of the restitution of all things” (Ac. 3:21).
(3) A measure of events—second time, third time, etc. (Mt. 26:42, 44; Mk.
14:72). (4) A reference to astrology (De. 18:10-14; 2 Ki. 21:6). [See Observer of
Times, Witchcraft.] (5) In prophecy, the word “time” can refer to a year. Da. 4:16
uses “time” in this way, speaking of the 7 years Nebuchadnezzar was to be
judged. The phrase “time, times, and dividing of times” (Da. 7:25; 12:7; Re.
12:4), describing the time element of the Great Tribulation, refers to 3.5 years.
The same period is said to be 42 months (Re. 11:2; 13:5) and 2060 days (Re.
11:2). The events of the Great Tribulation are divided into two periods of 3.5
years. The first 3.5 years are the beginning troubles during which the two
witnesses shall prophesy in Jerusalem (Re. 11:2). The second 3.5 years is the
period during which the Antichrist will rule the world after slaying the two
witnesses (compare Re. 11:7 with 13:5). [See Antichrist, Daniel, Day, Great
TIME OF JACOB’S TROUBLE. [See Jacob’s Trouble.]
TIMES OF REFRESHING. The blessing that shall accompany the
establishment of Christ’s kingdom (Ac. 3:19-21). There will be blessings for the
Christian (Joh. 14:1-3; Col. 3:4; 2 Th. 1:7-10) as well as for Israel (Ps. 72:1-19).
Also called the “consolation of Israel” (Lk. 2:25) and the “times of restitution of
all things” (Ac. 3:21). [See Millennium, Prophecy, Times of Restitution.]
TIMES OF RESTITUTION. The fulfillment of Bible prophecy at the coming of

Jesus Christ (Ac. 3:21). Compare Ps. 14:7; 72:1-19; 98:1-9; Isa. 2:1-4; 4:2-6;
11:5-9; 27:2-6; 28:5; 29:17-24; 30:18-26; 35:4-10; 40:1-2, 10-11; 43:5, 6, 25, 26;
44:21-23; 51:3-11; 52:9; 54:1-17; 55:12-13; 59:20-21; 60:1-22; 62:8-12;
65:17-25; Je. 30:10, 18-22; 31:1-40; 32:37-44; 33:6-26; 46:27-28; 50:17-20; Eze.
11:17-21; 28:25-26; 34:11-31; 36:8-12, 23-38; 37:12-14, 21-28; 39:25-29; Da.
12:2-3; Ho. 1:9-11; 2:14-23; 14:4-9; Joel 3:16-21; Am. 9:11-15; Ob. 17-21; Mi.
4:1-8,13; 5:3-15; 7:12-20; Zep. 3:8-20; Hag. 2:6-9; Ze. 1:16-17; 2:1-13; 3:8-10;
6:12, 13; 8:3-8, 11-15; 9:7-17; 10:3-12; 12:6-14; 13:1-9; 14:4-21; Mal. 1:11;
3:1-5; 4:1-6; Mt. 19:28-29; 24:29-30; Lk. 2:25; Ro. 11:25-27; 2 Th. 1:7-10; Re.
19-22. [See Millennium, Prophecy.]
TIMOTHEUS. [See Timothy.]
TIMOTHY (honoring God, dear to God). Timothy was one of Paul’s closest co-
laborers and the recipient of two of Paul’s epistles which carry his name. Timothy
was saved and called under Paul’s ministry (1 Ti. 1:2; Ac. 14:19-21; 16:1-3).
Timothy’s mother and grandmother were believers, and they had taught him the
Word of God (2 Ti. 1:5; 3:15). Timothy accompanied Paul on his travels and was
left in charge of certain of the churches they started (Ac. 17:14, 15; 18:5; 19:22;
20:4; Ro. 16:21; 1 Co. 4:17; 16:10; Ph. 2:19; 1 Th. 3:2, 6; He. 13:23). Timothy’s
position of authority in the early churches is seen in the fact that he is mentioned
as co-author of some of Paul’s epistles (2 Co. 1:1; 1 Th. 1:1; 2 Th. 1:1; Phile. 1).
The postscripts to 1 Corinthians and Hebrews also mention Timothy.
TIRE. (1) Head dress; hair dressing (2 Ki. 9:30; Eze. 24:17, 23). This might have
referred to piling the hair in tiers, or to some sort of head dress which was tierical.
The same Hebrew word is translated “bonnet” (Isa. 3:20; Eze. 44:18) and
“ornament” (Isa. 61:10). (2) Moon shaped ornaments (Isa. 3:18). (3) To attire; to
adorn (2 Ki. 9:30).
TITHE. The tithe means ten percent. Compare Ge. 14:20 with He. 7:2.
Tithing before the Law of Moses. Abraham was the first man who tithed (Ge.
14:18-20). He did not tithe out of obligation to the Law; he tithed to honor God
through God’s representative king/priest Melchizedek. Jacob continued the
practice of tithing (Ge. 28:20-22). We see, then, that tithing is not something that
originated with the Law. It was a principle that has been understood by God’s
people from the beginning.
Tithing under the Law. Under the Law of Moses, there was actually a double
tithe. The first tithe was given to the Levites (Nu. 18:21-32). It was for the needs
of the priests; it was their reward of service (Nu. 18:21, 31). And it was for the
service of God’s house (Nu. 18:21). Tithing was God’s plan for the support of His
business on earth. It was “a heave offering unto the LORD” (Nu. 18:24), meaning
that part of it was held up before the Lord in the temple as a solemn act of
worship. The offerer was thereby acknowledging that God is the owner and
Master of all, and he was owning Him as his Lord and Master. “The earth is the
Lord’s, and the fulness thereof; the world, and they that dwell therein” (Ps. 24:1).
The priests, in turn, were to tithe to the Lord from the tithes they received of the
people (Nu. 18:25-26). The priests were to tithe from everything they received
(Nu. 18:28). They were to give the best (Nu.18:29-30). They were not to choose
the least desirable or least valuable of the offerings for their tithe. God is worthy
of the very best. A second tithe was eaten before the Lord by the offerers (De.
14:22-23). This second tithe was taken out of that which remained after the first
tithe for the Levites. The people were to bring this tithe to the tabernacle in Shiloh
and later to the temple in Jerusalem and there they were to hold a feast before the
Lord. The Levites were to participate in this feast. There were many benefits to
this annual tithing feast. They were thereby acknowledging that their manifold
blessings came from God’s hand and not merely from their own skill and labor.
They were giving honor to their priests, who were their teachers and judges. And
they were joining together in unity as one nation before God. Every third year,
this second tithe was shared with the poor and needy and strangers (De.
14:28-29). The Levites were also to be invited to this feast. The tithe was to be
given in the fear of God (De. 14:23). It was to be done to honor God. It was an act
of worship. The giving was a demonstration of the purity of their hearts, that they
loved the Creator more than the creation. If one does not love and fear God, such
giving is onerous. The tithe was blessed by God (De. 14:29). God promised to
bless all the works of their hands. The tithes and offerings were given by trusting
God and His promises. See Le. 25:20-22. This is also how the New Testament
saint gives (Mt. 6:33; Lu. 6:38; 2 Co. 9:6-7). The double tithe was not all that the
Israelites were to give to God. They gave the following additional offerings to
God: (1) Redemption money of the firstborn (Nu.3:44-51) (2) The firstborn
animals (De. 15:19-20). (3) Corners of their fields for the poor (Le. 19:9-10; De.
24:19). (4) Sacrificial offerings (Le. 1-6). (5) Freewill offerings and vows (Le.
22:17-19; 27:1-29; Nu. 6:13-21; De. 12:6, 11; 23:21-23). (6) Every seventh year,
no crops were to be planted and nothing reaped or gathered (Le. 25:1-7). (7)
Every 50th year, slaves were to be released, land was to be returned to the
original owners, debts forgiven, and no crops were to be planted and nothing
reaped or gathered (Le. 25:8-34).
Lessons from Malachi 3:8-12: (1) God says that those who keep the tithe are
robbing Him. This is because under the Law of Moses God commanded the tithe
and it belonged to Him. Whether or not one considers the exact tithe an obligation
on the New Testament believer, it is sure that the believer does have many
financial obligations in the church and to fail to fulfill them is to rob God. (2)
God promises to bless those who tithe. The believer can get by in life far better by
giving tithes and offerings and living on what is left than he can by not giving to
God and trying to live on 100% of his income. This is because it is better to live
with God’s blessing on my life than to live without it. Thousands of believers
have learned that God does indeed bless those who tithe. When God says He will
rebuke the devourer, it means that He will not allow things to happen to us that
can rob us of our money. This does not mean that those who tithe will never have
trouble, that their roof will never leak or their equipment will never break down
or their children will never get sick. It means that many things that would
otherwise happen will be stopped because of God’s blessing. (3) The tithe should
be brought into the storehouse. In the Old Testament, the storehouse was the
temple in Jerusalem. Today the church is the house of God (1 Ti. 3:15). In the first
church, the people brought their gifts and laid them at the feet of the leaders (Ac.
4:34-35). That is the example for us today. The church has much more work than
the Old Testament temple had. The church has been commanded to preach the
gospel to the ends of the earth (Mt. 28:18-20). This is a very expensive endeavor,
and the expenses are to be borne by God’s people. The church leaders and
preachers of the gospel are to be supported by the churches (1 Co. 9:14; 1 Ti.
5:17-18; Tit. 3:13-14; 3 Jn. 5-8).
New Testament Passages on Giving: Luke 6:38. Here Jesus stated a wonderful
promise about giving. He is not talking about tithing in particular, but about
giving in general. God loves a cheerful giver. It is something that He takes note of
and abundantly blesses. 1 Corinthians 16:1-2. In this passage we see that the
believers in the first churches took up collections when they assembled on the
first day of the week. This particular offering was a special offering that Paul was
collecting for the Christians in Jerusalem that were suffering because of famine
(Ro. 15:26). Even in this case Paul taught them to give “as God hath prospered.”
This means the giving was to be proportionate. That is the same principle as the
tithe. Those who earn more give more. 2 Corinthians 9:6-7. This passage refers
again to the special offering that Paul was collecting for the believers at
Jerusalem. We see that such offerings are free-will, meaning that each believer
makes his own decision about how much to give (2 Co. 9:7). Paul promises that
God will bless their giving.
Is Tithing a Law for New Testament Believers? (1) Remember that tithing pre-
dated the Law of Moses. It was not because he was under the Law that Abraham
tithed; he tithed because he wanted to honor God and support God’s work as
represented by Melchizedek. This is a good example for New Testament
believers, because we are children of Abraham by faith (Ro. 4:16-17). (2) The
Old Testament was given for our example (Ro. 15:4; 1 Co. 10:11). Paul used the
Mosaic system of giving as authority for his teaching that New Testament
believers are obligated to support preachers (1 Co. 9:8-14). (3) It is the express
will of Christ that His people be giving people (Lk. 6:38). Many people I have
met who “do not believe in tithing” are stingy. They do not bear their rightful load
in the church. Stinginess and tightfistedness should never characterize the child of
God. Even if you do not believe that the tithe is a matter of law, you should be
ashamed to keep more than 90% of your income for yourself in light of the great
needs of God’s work in this present world. I hasten to add that not all people who
do not consider the tithe a matter of law today are stingy. In fact, I know some
who give 30%, 40%, even 50% of their income to the Lord. (4) The believer has
many financial obligations. The Great Commission is an obligation. We are
commanded to carry the gospel to every person in every nation (Mk. 16:18; Ac.
1:8). This is called Christ’s “Great Commission” because it is repeated five times
in the New Testament, thus emphasizing its importance. The worldwide preaching
of the gospel is intimately associated with Christ’s death in that Christ’s suffering
for man’s sin is ineffective if the gospel is not proclaimed (Lk. 24:46-47). World
missions is a very expensive enterprise. Every believer is obligated to do what he
can to further this work, and this includes preaching the gospel himself, praying,
and giving. Supporting preachers and missionaries is an obligation (1 Co. 9:14;
Ph. 4:15-17; Ti 3:13-14; 3 Joh. 5-8). The church is also an obligation. It is the
house of God and the pillar and ground of the truth in this age (1 Ti. 3:15). It is
the headquarters for world evangelism (Ac. 14:1-4). Thus, every believer has an
obligation to support the work of the church financially so it can fulfill its God-
given function in this needy world. [See Covet, Gold, Labor, Money, Offerings,
Stewardship.]
TITLE. A sign, inscription, or inscribed tablet; such especially as used to be

carried, according to the custom of the Romans, to whom we owe the word (Lat.
titulus), before those who were condemned to death, or was affixed to the
instrument of their punishment (The Bible Word-Book) (2 Ki. 23:17; Joh.
19:19-20).
TITTLE. Tiny marks used to distinguish between letters in the Hebrew alphabet
(Mt. 5:18). The Lord Jesus Christ was saying that even the smallest detail of the
Word of God is authoritative and will be preserved by God. [See Bible,
Inspiration.]
TITUS (honorable). A Greek convert who was a co-laborer with the Apostle Paul
(2 Co. 2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18; Ga. 2:1, 3; 2 Ti. 4:10. The epistle of
Titus was addressed to him to instruct him in his church-planting work in Crete
(Tit. 1:5). [For the canonicity of the book of Titus see Timothy.]
TO GOD-WARD. Toward God (Ex. 18:19; 2 Co. 3:4; 1 Th. 1:8).
TO THE END. In order that (Ex. 8:22; De. 17:16; Ps. 30:12; Ac. 7:19; Ro. 4:16).
TO US-WARD. Toward us (Ps. 40:5; Ep. 1:19; 2 Pe. 3:9).
TO YOU-WARD. Toward you (2 Co. 1:12; 13:3; Ep. 3:2).
TOGARMAH. A son of Gomer, son of Japheth (Ge. 10:3). The descendants
settled in the N. of Armenia (Youngs). “Armenia ... a former kingdom of N.E.
Asia Minor, generally understood to include eastern Turkey and the Armenian
S.S.R.—a constituent republic of the [former] Soviet Union” (Funk & Wagnalls
Standard College Dictionary). In reference to Ezekiel 38-39, we see that
Togarmah points to the southern republics which formed an integral part of the
old Soviet empire. [See Gog.]
TOIL. [See Labor, Sluggard.]
TOLL. Tax; tribute (Ezr. 4:13, 20; 7:24).
TOMB. A burying place (Job 21:32; Mt. 8:28; 23:29; 27:60). [See Crucifixion,
Death.]
TONGUE. (1) The tongue; the instrument of taste and speech in man’s mouth
(Ex. 4:10; Mk. 7:33). (2) Speech; words (Job 15:5; Pr. 6:24; 15:4). (3) Language
(Ge 10:20; De. 28:49; Isa. 66:18; Joh. 5:2; Ac. 21:40). (4) The spiritual gift of
tongues speaking, which was the supernatural ability to use languages unknown
to the speaker (Ac. 2:4, 8, 11; 19:6; 1 Co. 12:28, 30; 13:8; 14:2-39). [See Tongues
Speaking.]
TONGUES SPEAKING. Since its inception, the Pentecostal movement has
taught that the gift of tongues continues to be exercised today. Tongues speaking
is commonly divided into two categories: personal prayer tongues and public
tongues. Consider the following biblical truths which refute this doctrine:
(1) Biblical tongues were a sign to Israel regarding the founding of the church and
biblical tongues ceased when the foundation of the church was completed (1 Co.
13:8-9; 14:20-22; Ep. 2:20). God plainly tells us that this was the purpose for
tongues. Paul tells us that tongues was a fulfillment of the prophecy about Israel
in Isaiah 28:11-12.
(2) The first mention of tongues proves that biblical tongues were real earthly
languages (Ac. 2:6-10). According to 1 Co. 14:2, tongues speakers spoke
mysteries, which refers to divine revelation. The term “mysteries” in the N.T.
refers to things that were hidden in O.T. times but are now brought to light (Ro.
16:25, 26; 1 Co. 2:7, 10; Ep. 3:3-5; Col. 1:26). This is what we see on the day of
Pentecost. Those who heard the disciples speak in tongues on that day said, “We
do hear them speak in our tongues the wonderful works of God” (Ac. 2:11).
Biblical tongues were languages, not some sort of unintelligible mutterings.
(3) Biblical tongues were bound by apostolic commandments. These included the
following: no women could speak; tongue speaking had to be done by course;
tongues had to be interpreted; there could be no confusion (1 Co. 14). The
practice of “tongues” in modern times is not operated under the biblical
restrictions.
(4) Biblical tongues were not sought by individuals but were sovereignly given by
God (1 Co. 12:11). The disciples did not seek to speak in tongues.
(5) Biblical tongues were a divine miracle, not something that could be learned.
Nowhere is instruction given by the apostles about how to speak in tongues, and
nowhere do we see believers trying to speak in tongues.
(6) Biblical tongues were the least important spiritual gift (1 Co. 12:28-30), but
Christians are instructed to covet the best gifts (1 Co. 14:31).
(7) Biblical tongues were not spoken by all Christians even in the first century (1
Co. 12:4, 7-12, 28-30).
(8) Biblical tongues were not to be exercised by women in the churches (1 Co.
14:34-35). In direct disobedience to this, women are at the forefront of “tongues
speaking” in the Pentecostal-Charismatic movements.
(9) The Pentecostal/Charismatic method of “speaking in tongues” is unscriptural
and dangerous. When a person accepts the idea that tongues speaking is needed
for the spiritual life, he then wants to know how tongues can be received. The
Pentecostal preacher typically instructs the individual to open his mouth and start
muttering words but without using normal language, and God is supposed to take
control of the tongue. There is not a hint of such a practice in the N.T. The Bible
warns Christians that there are deceiving spirits that can appear as angels of light
and ministers of God (2 Co. 11:13-15; Mt. 24:24). Paul warned the Corinthians
that they were in danger of receiving false spirits because of their carnal condition
and lack of spiritual discernment (2 Co. 11:3-4). The true believer cannot be
possessed by evil spirits, but he can certainly be influenced by them. Thus the
Bible warns us to be sober and vigilant (1 Pe. 4:7; 5:8).
TOPAZ. A precious stone found mainly in Ethiopia (Job 28:19). It was in the first
row of the breastplate of the high priest (Ex. 28:17) (Analytical). “The topaz is a
precious stone, of a pale, dead green, with a mixture of yellow, sometimes of a
fine yellow; and hence called chrysolyte by the moderns, from its gold
color” (Treasury).
TOPHET, TOPHETH (detestation, execration). A place in the valley of Hinnom

where Israel sacrificed children to Molech (2 Ki. 23:10; Je. 7:31; 19:1-6; 32:35).
It became a garbage dump, a place to burn refuse, and in the N.T. is used to
symbolize Hell. [See Gehenna, Idolatry, Hell.]
TORMENT. Extreme pain; anguish; the utmost degree of misery, either of body
or mind (Webster) (Mt. 8:6; He. 11:37; Re. 9:5; 11:10). It is often used to describe
the horrors of hell (Mt. 8:29; Lk. 8:28; 16:24, 25; Re. 14:10; 20:10). [See Hell,
Judgment, Perdition.]
TORMENTORS. A torturer (Mt. 18:34). The Greek word translated
“tormentors” is derived from the word which means to torture and is translated
“pained” (Re. 12:2) and “vex” (2 Pe. 2:8).
TOUCHING. Concerning; with regard to (Nu. 8:26; Mt. 18:19).
TOW. Flax (Ju. 16:9; Isa. 1:31; 43:17). Flax was derived from the plant of the
genus Linum, the skin of which was used for making thread and cloth. The skin
consists of fine fibers which may be so separated as to be spun into threads as fine
as silk (Webster). Thus the Bible uses the flax to depict that which is easily
broken or destroyed.
TOWER OF BABEL. [See Babel, Tower of.]
TRADITION. The act of delivering into the hands of another; that which is
handed down from generation to generation. The Latin root of this word is trado,
to deliver. The delivery of opinions, doctrines, practices, rites and customs from
father to son, or from ancestors to posterity (Webster). This word is used in two
distinctly different ways in the N.T., and the chief difference between the two
meanings is the authority upon which the tradition is based. (1) The vain
traditions of false religion (Mt. 15:2, 3, 6; Mk. 7:3, 5, 8-9, 13; Ga. 1:14; Col. 2:8).
This involves any uninspired teaching of man that is placed on the same level of
authority as the inspired Word of God. The Roman Catholic Church has brazenly
exalted its traditions to a level equal with Holy Scripture. Many other
denominations are also guilty of founding their doctrine and practice on the
uninspired traditions of man rather than solely upon the infallible and all-
sufficient Word of God. [See Bible, Inspiration.] (2) The authoritative teachings
and practices of the N.T. as delivered to the Apostles by inspiration of the Holy
Spirit (2 Th. 2:15; 3:6). In this passage of Scripture the term tradition is used in a
positive sense, referring to that which has been handed down from the Lord’s
Apostles by inspired doctrine. [See Corban, Custom.]
TRAITOR. One who violates his allegiance; one guilty of treason; breach of
trust; aiding and abetting the enemy (Lk. 6:16; 2 Ti. 3:4). History’s most infamous
traitor was Judas [See Judas Iscariot.]
TRANSFIGURATION. Transfigure means to be changed, transformed. Jesus
Christ was glorified on the mount before John, James, and Peter (Mt. 12:2; Mk.
9:2; 2 Pe. 1:16-18).
TRANSFORMED. To change the form of; to change the shape or appearance; to
metamorphose; as a caterpillar transformed into a butterfly; to change one
substance into another (Webster) (Ro. 12:2; 2 Co. 11:13, 14, 15). The Greek word
metamorphoomai is translated “transformed” in Ro. 12:2. The English word

“metamorphose” derives from this word. The same Greek word is also translated
“transfigured” (Mt. 17:2) and “changed” (2 Co. 3:18). The Greek word translated
“transform” in 2 Co. 11:13-15 (metaskeematizo) in reference to false teachers and
the devil means “to transfigure or disguise” (Strong). This word is also translated
“in a figure transferred” (1 Co. 4:6) and “change” (Ph. 3:21).
TRANSGRESS, TRANSGRESSION. To trespass; to go beyond the bounds; to
step over the line (Ro. 4:15; 1 Joh. 3:4). See also Ex. 23:21; 34:7; Le. 16:16, 21;
Nu. 14:18, 41; De. 17:2; Jos. 7:11; 22:22; Ju. 2:20; 1 Sa. 15:24; Es. 3:3; Ps. 17:3;
37:38; 51:13; 119:158; Pr. 2:22; 11:3, 6; 13:2, 15; 21:18; 22:12; 23:28; 26:10; Isa.
24:5; 53:12; 59:13; 66:24; Je. 34:18; Eze. 2:3; Da. 8:23; 9:11; Ho. 7:14; Mt. 15:2,
3; Mk. 15:28; Lk. 15:29; Ro. 2:27; 4:15; 1 Ti. 2:14; Ja. 2:11; 2 Joh. 9). [See Sin.]
TRAVAIL. Labor with pain; severe toil (Ge. 35:16; 38:27; Ec. 1:13; 2:23, 26;
3:10; 4:8; 5:14; 4:4, 6; Isa. 53:11; Ro. 8:22; Ga. 4:19; Re. 12:2). [See Labor,
Suffering.]
TRAVEL. (1) To journey (2 Sa. 12:4; Mt. 25:14; Ac. 11:19; 19:29; 2 Co. 8:19).
(2) Travail; trouble; pain (Nu. 20:14; La. 3:5). [See Travail.]
TRAVERSING. Anything laid or built across; criss crossing (Je. 2:23).
TREACHEROUS. Violating allegiance or faith pledged; faithless; traitorous;
betrayal of confidence (Ju. 9:23; 2 Ki. 9:23; Isa. 21:2; Je. 3:7-11, 20; 5:11; 12:1,
6; 9:2; Zep. 3:4; Mal. 2:10-16).
TREASON. The offense of attempting to overthrow the government of the state
to which the offender owes allegiance, or of betraying the state into the hands of a
foreign power; in monarchies, the killing of the king, or an attempt to take his life
(Webster) (1 Ki. 16:20; 2 Ki. 11:14; 2 Ch. 23:13). [See Ahithophel, Judas.]
TREATISE. Discourse (Ac. 1:1).
TREE OF KNOWLEDGE OF GOOD AND EVIL. The tree in the Garden of
Eden that Adam and Eve were forbidden to eat from (Ge. 2:9, 17). The tree of the
knowledge of good and evil no longer exists on earth. The fruit was not an apple
or a type of fruit that we know today. [See Adam, Sin.]
TRESPASS. To go beyond the boundaries; to deviate from the truth; to violate
the rights of another (Ge. 50:17; Ex. 22:9; Le. 5:6-7; Mt. 18:5). To trespass on
someone’s property means to go beyond the legal bounds of their property line.
To trespass against God is to go beyond the legal bounds of His law. [See
Offerings, Sin.]
TRESPASS OFFERING. [See Offerings.]
TRIAL. Examination by a test; suffering that puts strength, patience or faith to
the test; afflictions or temptations that exercise and prove the graces or virtues of
men (Webster); a time of suffering during which one’s faith in God is tested (2
Co. 8:2; He. 11:36; 1 Pe. 1:7; 4:12). [See Affliction, Believe, Endure, Entice,
Healing, Hope, Overcome, Patience, Perseverance, Suffering, Temptation,
Tribulation.]
TRIBULATION. (1) Severe affliction; distresses of life; trouble and suffering

(Mt. 13:21; Ro. 8:35). The Latin root tribulo means to thrash, to beat (Webster).
[See Suffering.] (2) The Great Tribulation which will come upon the world just
prior to Christ’s return (Mt. 24:21-31). [See Believe, Daniel, Endure, Great
Tribulation, Hope, Overcome, Perseverance, Prophecy, Suffering, Trial.]
TRIBUTE. Custom; tax; fine (Ge. 49:15; De. 20:11; Jos. 16:10; Ju. 1:28, 30, 33,
35; Es. 10:1; Pr. 12:24). God levied tributes from His people in O.T. times (Nu.
31:28, 37, 41; De. 16:10). The tithe can be called a tribute. The Bible plainly
instructs the Christian to pay the taxes charged by civil government (Mt. 17:24,
25; 22:17, 19; Lk. 20:22; 23:2; Ro. 13:6-7). [See Government, Publican, Tithe.]
TRIM. (1) To cut; set in order (2 Sa. 19:24; Mt. 25:7). (2) To prepare oneself for
a certain purpose (Je. 2:33). In this passage God is rebuking Israel for prostituting
against Him by “alluding to the practice of lewd women who strive to
recommend themselves by their ogling looks and gay dress” (Matthew Henry).
[See Modesty.]
TRINITY. The Bible’s teaching that God is one God revealed in three distinct
persons: the Father, the Son, and the Holy Spirit. The word “Trinity” is not in the
Bible, but the doctrine is there. There are three verses in which the Trinity is
plainly declared: Matthew 28:29; 2 Corinthians 13:14; and 1 John 5:7. Webster’s
1828 dictionary defined the Trinity as “the union of three persons (the Father, the
Son, and the Holy Spirit) in one Godhead, so that all the three are one God as to
substance, but three persons as to individuality.” The Philadelphia Confession of
Faith (1742) stated: “In this Divine and Infinite Being there are three
subsistences, the Father, the Word (or Son), and Holy Spirit, of one substance,
power, and eternity, each having the whole divine essence, yet the essence
undivided; the Father is of none neither begotten, nor proceeding; the Son is
eternally begotten of the Father; the Holy Spirit proceeding from the Father and
the Son, all infinite, without beginning, therefore but one God, who is not to be
divided in nature and being, but distinguished by several peculiar relative
properties and personal relations; which doctrine of the Trinity is the foundation
of all our communion with God, and our comfortable dependence on him.” This
is the profession of faith that is held by most Christians. The popular hymn “Holy,
Holy, Holy” is a hymn of praise to the Trinitarian God. It proclaims, “Holy, Holy,
Holy, Lord God Almighty! Merciful and Mighty! God in Three Persons, blessed
Trinity!”
The doctrine of the Trinity involves the following truths: (1) There is one God
(Deut. 6:4; 1 Co. 8:4). (2) This God is a unity of Persons in one Godhead (Acts
17:29; Ro. 1:20; Col. 2:9). The Father, Son, and Holy Spirit are all recognized as
God. The Father is God (Joh. 6:27). The Son is God (He. 1:8; Tit. 2:13; Joh.
20:28). The Spirit is God (Ac. 5:1-4). Yet the Father, Son, and Spirit are described
as distinct Persons (Joh. 14:16-17). “Each person of this Divine Being is God, and
each of them is all that God is. Each one of these persons is entirely God, but the
three persons are not in any sense three Gods. Not one of them can be God
without the other two. The Father cannot be God without the Son and the Spirit.
The Son cannot be God without the Father and the Spirit. The Spirit cannot be
God without the Father and the Son. Each is God only as each is in the one Being
of the Godhead. As this Godhead cannot be divided, there cannot be three Gods.
As this indivisible Being constitutes One God and no one of the persons can take
any degree of Being from the other, then, the Three, being in and of the one
substance, constitute one indivisible Being, or God. Therefore, God is a Triunity
of Being in One Godhead. He is three Persons in a unity of Being” (I.M.
Haldeman, The Trinity).
The evidence for the doctrine of the Trinity: (1) The Trinity is seen before
creation. The Son was with the Father in glory (Joh. 1:1-2; 17:5). He is in the
bosom of the Father (Joh. 1:18). This refers to the Son dwelling in the deepest
affections of the Father. (2) The Trinity is seen in creation. The Bible teaches that
the three members of the Godhead acted in Creation. The Father created (Gen.
1:1; Ac. 17:24). The Spirit created (Ge. 1:2; Job 26:13; Ec. 12:7). The Son created
(Ep. 3:9; Col. 1:15-16; Joh. 1:1-3). (3) The Trinity is seen in Genesis 1:26. The
Hebrew word for God is elohim. This is a plural noun, but the verb is singular,
teaching that there is one God in a plurality. (4) The Trinity is seen in Genesis
11:6-8, where God is spoken of in the plural and in the singular at the same time.
(5) The Trinity is seen in Deuteronomy 6:4. This verse could be translated,
“Jehovah our elohim is a united Jehovah.” The word “one” refers to a unity. The
same word for one is used in Genesis 2:24, speaking of the oneness of a husband
and wife. This verse summarizes the Bible’s teaching about God. He is one but
exists in three Persons. (6) The Trinity is seen in Psalm 45:6-7. According to
Hebrews 1:8-9, God the Father is speaking in Psalm 45, and He is referring to the
Son as God. Sometimes people ask, “If Jesus Himself was God, why did He
address the Father as God?” The answer is that Jesus addressed the Father as God
for the same reason that the Father addressed the Son as God--because they are
both God! In Psalm 45, the Father is declaring His delight in the Son. He is
stating His intention to place the Son over the eternal kingdom of God (Ps.
45:4-6). He describes the Son’s joy and pleasure in that kingdom (Ps. 45:7-8). He
describes the church at Christ’s right hand clothed in gold (Ps. 45:9-11). He
describes the nations bringing gifts (Ps. 45:12). He describes the governors that
Christ will appoint to rule over His kingdom (Ps. 45:16). He describes Christ as
the object of eternal praise (Ps. 45:13). (7) The Trinity is seen in Proverbs 30:4.
This verse teaches that the Creator God has a Son. (8) The Trinity is seen in
Isaiah 48:16. Here the Lord Jesus, the Son of God, is speaking and refers to God
the Father and the Holy Spirit. Compare Joh. 18:20. (9) The Trinity is seen in
Jesus’ birth (Lk. 1:35). There we see the Son being conceived by the Holy Spirit
and the Father. The incarnation is the mystery of the Trinity. It is described in
Philippians 2:5-8. The eternal Son of God, who was in the form of God and equal
with God, was made in the likeness of man, but without sin. In the incarnation,
He laid aside His glory. He was God but He made himself of no reputation and
was in the form of a servant. (10) The Trinity is seen at Jesus’ baptism (Mt.
3:16-17). At this dramatic event we see the Son being baptized, the Holy Spirit
descending upon Him in the form of a dove, and the Father speaking from
heaven. The Father was pleased with the Son in every way. (11) The Trinity is
seen in Jesus’ atonement (He. 9:14). The Son offered Himself to the Father by the
Spirit. The offering was made by the Son who was holy and perfectly acceptable
to the Father. It was the Son’s free will offering. He delighted to do God’s will
(He. 10:5-7). The offering was made to the Father, because it is Jehovah God’s
law that man has broken and His holy Person that man has offended. The offering
was made by the eternal Spirit. This refers to the fact that Christ was anointed by
and empowered by the Spirit so that His entire life was under the Spirit’s
influence and control. “it was the most trying time of his own life; it was the
period when there would be the most strong temptation to abandon his work; and,
as the redemption of the whole world was dependent on that act, it is reasonable
to suppose that the richest heavenly grace would be there imparted to him, and
that he would then be eminently under the influence of that Spirit which was
granted not ‘by measure unto him’ (Joh. 3:34)” (Barnes). (12) The Trinity is seen
in Jesus’ resurrection. The Bible teaches that Christ was raised by God the Father
(Ac. 2:24), by the Spirit (1 Pet. 3:18), and by Himself (Joh. 2:19, 21). (13) The
Trinity is seen in the baptismal formula (Mt. 28:19). Observe that believers are to
be baptized in the name of, singular, not in the names of, plural. God is one and
He is the Father, the Son, and the Holy Spirit. (14) The Trinity is seen in 2
Corinthians 13:14. (15) The Trinity is seen in prayer. We are taught to pray to the
Father through the enablement of the Spirit by the name of Jesus Christ, because
it is Jesus and His atonement that has given us access to God. See Mt. 6:9; Ro.
1:8; 8:26. We are never taught to pray to the Holy Spirit. (16) The Trinity is seen
in the Holy Spirit’s Personality. Some Bible passages speak of the Holy Spirit as
the Spirit of God or the Spirit of Christ. By this, some conclude that the Holy
Spirit is only an indistinct part of the Father and Son, something like man’s spirit
is of man. This is not the Bible’s teaching, though. The Holy Spirit is one with the
Father and Son, yet He is also a distinct member of the Trinity (Mt. 28:19; 2 Co.
13:14; 1 Joh. 5:7; Ep. 2:18; 4:4-6). The Spirit is called the Lord in 2 Co. 3:17. The
Holy Spirit is described as a person (“He,” Joh. 14:17, 26; 15:26; 16:7-15). The
Holy Spirit has feelings (Ep. 4:30). The Holy Spirit has a will (Acts 13:2; 15:28;
1 Co. 12:11). The Holy Spirit has a mind (Ro. 8:26-27). The Holy Spirit
regenerates (Jm. 3:5), comforts and teaches (Joh. 14:26), testifies (Joh. 15:26),
convicts (Joh. 16:8-11), guides into truth (Joh. 16:13), speaks (Ac. 13:2; Rev.
2:7), directs (Ac. 16:6-7), intercedes (Ro. 8:26), sanctifies (1 Pet. 1:2), bestows
gifts (1 Co. 12:4-6). He can be temped (Acts 5:9), lied to (Acts 5:3), grieved (Ep.
4:30), resisted (Ac. 7:51), insulted (He. 10:29), blasphemed (Mt. 12:31). The
Holy Spirit is not merely a power or influence (Acts 10:38). The Holy Spirit is
not merely the spirit of God as man’s spirit is the spirit of man (1 Co. 2:11-16). If
verse 11 stood alone, it could mean that the Spirit is merely the spirit of God as
man’s spirit is the spirit of man, but the rest of the passage makes it clear that the
Spirit of God is a Person in His own right. He is a teacher (v. 13). [See God, Holy
Spirit, Jehovah Witnesses, Jesus Christ.]
TRODDEN. Treaded; beaten down (Isa. 5:5; 18:2, 7; 28:18; Da. 8:13).
TROOP. A band; a force; a company (Ge. 30:11; 49:19; 1 Sa. 30:8; 2 Sa. 23:11;
Ps. 18:29; Ho. 6:9).
TROUBLE. [See Healing, Suffering, Trial, Tribulation.]
TROUGH. Gutter; water trough (Ge. 20:20; 30:38; Ex. 2:16).
TROW. Think (Lk. 17:9).
TRUMP, TRUMPET. There are three Hebrew words translated “trumpet” in the
O.T. (1) SHOPHAR is the most commonly used word for trumpet. The shophar
was made of rams’ horns and perhaps of the horns of other animals and was later
made of metal. It was used on joyful occasions, for calling assemblies, and for
making war (Ex. 19:16; Le. 25:9; Nu. 10:4; Jos. 6:5; Ju. 3:27; 6:34; 7:16; 1 Sa.
13:3; 2 Sa. 2:28; 6:15; 15:10; 18:16; 20:1). (2) The CHATSOTSERAH is also
frequently translated “trumpet” (Nu. 10:2, 8, 10; 29:1; 31:6; 2 Ki. 11:14; 12:13; 1
Ch. 13:8; 15:24; 2 Ch. 5:13; Ezr. 3:10; Ne. 12:35; Ps. 98:6; Ho. 5:8). “It was a
straight trumpet and in this it differed from the shophar and the keren [translated
‘Cornet’] which were curved. The two trumpets which Moses had made for the
priests of the Tabernacle were of silver. Their range and tonality, like that of the
shophar or keren, were probably greatly limited” (Paul McCommon, Music in the
Bible). (3) The YOBEL is translated “trumpet” only in Ex. 19:13. It is derived
from “the blast of a horn (from its continuous sound)” and specifically refers to
“the signal of the silver trumpets; hence the instrument itself and the festival thus
introduced” (Strong). This word is translated “jubilee” (Le. 25:10-54; 27:17-24;
Nu. 36:4) and “ram’s horn” (Jos. 6:5). Trumpets in the Bible: (1) Israel was
guided by silver trumpets (Nu. 10:1-10). The priests used these trumpets to call
the assembly and to sound the alarm for war. These symbolize the guidance of
God in the churches. The two trumpets depict the Holy Spirit and the Word of
God, which always agree in one. The fact that the trumpets were silver reminds us
that God’s guidance is predicated upon His redemption. He guides us because He
has redeemed us. Silver spoke of the price of redemption (Ex. 30:11-16). As the
priests determined God’s mind and communicated it to the camp, the churches are
guided by God-called pastors who sound out the mind of God to the assembly.
The church, in turn, is to respond immediately. (2) Trumpets were sounded at the
giving of the Law on Mt. Sinai (Ex. 19:13-19; 20:18; He. 12:19). (3) Trumpets
were sounded at the feast of trumpets (Le. 23:24-25). This points to the coming of
Christ. The feast of trumpets came between the feast of Pentecost and the day of
atonement. The day of atonement in connection with Israel points to the
fulfillment of the New Covenant at Christ’s return, when Israel will be
regenerated and cleansed. The feast of trumpets preceded this (Mt. 24:31). (4)
Trumpets were sounded at the beginning of Jubilee (Le. 25:9). (5) The trumpet
was sounded when Israel went to war (Jos. 6:5, 20; Ju. 3:27; 6:34; 7:16-18; 1 Sa.
13:3; 2 Sa. 2:28). (6) The trumpet was sounded when the king was coronated (1
Ki. 1:39, 41). (7) Trumpets were sounded at the dedication of the temple (2 Ch.
5:12). (8) The trumpet was frequently used by Israel in praise of God (2 Ki.
11:14; 1 Ch. 13:8; 15:24, 28; 16:6, 42; Ezr. 3:10; Ne. 12:35, 41; Ps. 98:6; 150:8).
(9) The trumpet will sound at Christ’s coming for His own (1 Co. 15:52; 1 Th.
4:16). (10) The last judgments will be preceded by the sounding of the seven
trumpets (Re. 8:2 - 9:14. [See Cornet, Feasts, Jubilee, Music, Rapture, Second
Coming.]
TRUST. [See Believe.]
TRUTH. [See Bible, Doctrine, Honest, Jesus Christ, Sincere, Upright.]
TRUTH, OF A. Truly; surely (1 Sa. 21:5; Mt. 14:33).
TUBAL (flowing forth, confusion, carried or led). Son of Japheth (Ge. 10:2). The
Tibarenes, south of the Black sea, and west of Colchis (Young). Some
commentators such as Henry Halley, identify the Tubal of Eze. 38:2-3; 39:1 with
the Russian city of Tobolsk, a city in Siberia, while the same commentators
identify Meshech with Moscow, the capital of Russia. It is interesting to note that
Russia is divided into two major sections—European and Asian. The natural
boundary is formed by the Ural Mountains (Funk & Wagnalls). Moscow lies in
the European side of Russia, while Tobolsk lies in the Asian side. By selecting
these two cities of “the land of Magog,” God has covered the entire region which
today constitutes the great military power of the former USSR. [See Gog.]
TURN AGAIN. Return (Jud. 11:8; Ru. 1:11; 1 Sa. 15:25; Lk. 17:4).
TURTLE. The turtle dove (Ge. 15:9; Le. 1:14; 15:29; Nu. 6:10; Ps. 74:19; Song
2:12; Je. 8:7).
TUTOR. A guardian (Ga. 4:2).
TWAIN. Two (1 Sa. 18:21; Mt. 5:21).
TWINKLING. The flickering gleam or sparkle of the eye; an instant (1 Co.
15:52). [See Rapture.]
TYRE, TYRUS (a rock, strength). “A city in the center of Phoenicia, on the coast
of the Mediterranean Sea. Said to have been founded B.C. 2750; in 1443 it was
assigned to the tribe of Asher, but was never occupied by them; in 1210 it
received many fugitives from Sidon; in 1014 Hiram its king helped Solomon in
his great works; in 721-716 it successfully resisted Shalmaneser king of Assyria;
in 585-572 it did the same to Nebuchadnezzar king of Babylon, when the
inhabitants founded insular Tyre, which in 332 was taken by Alexander the Great
(after a siege of seven months), by his constructing a mole connecting it with the
mainland. Eze. 27:1-32 contains a glowing account of its ancient riches and
extensive traffic, from Spain to India, including Greece, Cyprus, Egypt, Palestine,
Syria, Arabia, and Persia, in gold, silver, iron, lead, tin, copper; wheat, cereals,
honey, oil, balm; wools and linen fabrics; ivory and ebony; jewelry, and dyes of
all kinds” (Young). 2 Sa. 5:11; 24:7; 1 Ki. 5:1; 7:13; 9:11, 12; Ezr. 3:7; Ne. 13:16;
Ps. 45:12; 83:7; 87:4; Isa. 23:1-17; Je. 25:22; 27:3; 47:4; Eze. 26:2-15; 27:2-8;
28:2, 12; 29:18; Ho. 9:13; Joel 3:3; Am. 1:9; Ze. 9:2, 3; Mt. 11:21-22; 15:21; Mk.
3:8; 7:24, 31; Lk. 6:17; 10:13, 14; Ac. 12:20; 21:3, 7.
-U-
UNACCUSTOMED. Not accustomed; not used (Je. 31:18).
UNADVISEDLY. Without forethought; imprudently; rashly; without due
consideration (Ps. 106:33).
UNAWARES. Without knowledge; unforeseen; unexpected (Nu. 35:11,15; Ps.
35:8; Lk. 21:34; He. 13:2).
UNBLAMEABLE. Blameless; unblemished; unreproachable (Col. 1:22; 1 Th.
2:10; 3:13).
UNCHANGEABLE. Certain; continuous; immutable (He. 7:24).
UNCIRCUMCISION. (1) The Gentiles (Ac. 11:3; Ga. 2:7; Ep. 2:11; Col. 3:11).
(2) The unregenerate (Eze. 44:7, 9; Ac. 7:5). [See Gentile, Heathen, Israel,
Nation, Pagan.]
UNCLEAN. (1) Ceremonial cleanliness in the Mosaic law (Le. 5:2, 3; 7:19, 21;
10:10; 11:4; De. 12:15; etc). These conditions of cleanness or uncleanness
depended upon obedience to the laws and ordinances of God and were shadows
pointing to the cleanness which is purchased for us in Jesus Christ. They had a
two-fold purpose: (a) to separate Israel from the other nations to keep them pure
for God, and (b) to prepare the way for Christ by showing man that God is holy
and that man is sinful and that God requires perfect cleansing. (2) The sinful
condition of man (Ezr. 9:11; Isa. 6:5; 64:6; Eze. 36:29; 39:24; Ze. 13:1; Mt.
23:27; Ro. 1:24; 6:19; 2 Co. 12:21; Ga. 5:19; Ep. 4:19; 5:3, 5; Col. 3:5; 1 Th. 2:3;
4:7; 2 Pe. 2:10). (3) Evil spirits (Ze. 13:2; Mt. 10:1; 12:43; Mk. 1:2, 26, 27; 3:11,
30; 5:2, 8, 13; 7:25; Lk. 4:33, 36; 6:18; 8:29; 9:42; 11:24; Ac. 5:16; 8:7; Re.
16:13; 18:2). (4) Sanctification (1 Co. 7:14). The children of believing parents are
not saved because of their parents’ faith, but are set apart in a special sense in that
they experience God’s manifold blessing and they have the privilege of growing
up with the knowledge of the Gospel. [See Abomination, Devils, Law,
Sanctification, Sin.]
UNCOMELY. (1) Unbecoming (1 Co. 7:36). (2) Lack of beauty; lack of
elegance (1 Co. 12:23).
UNCORRUPTIBLE. That which cannot be corrupted; pure; undefiled (Ro.
1:23).
UNCORRUPTNESS. Soundness; purity (Tit. 2:7).
UNCTION. Anointing. The word “unction” appears one time in 1 Joh. 2:20, but
the same Greek word (krisma) is translated “anointing” in verse 27. It refers to
the anointing of the Holy Spirit. A similar Greek word, krio, is translated “anoint”
five places in the N.T. The anointing refers to Jesus Christ, the Anointed One in
Lk. 4:18; Ac. 4:27; 10:38; and He. 1:9. In 2 Co. 1:21 the anointing refers again to
Christians. [See Anoint, Holy Spirit, Jesus Christ.]
UNDEFILED. Perfect; unpolluted (Song 5:2; 6:9; Ps. 119:1; He. 7:26; 13:4; Ja.
1:27; 1 Pe. 1:4).
UNDER THE HAND OF. Under the charge of; under the care of (Ge. 41:35; Ex.
21:20; Jud. 9:29; 1 Sa. 21:3).
UNDERSETTER. A prop; a pedestal; a support (1 Ki. 7:30, 34).
UNFEIGNED. Undisguised; honest; not hypocritical; sincere (2 Co. 6:6; 1 Ti.
1:5; 2 Ti. 1:5; 1 Pe. 1:22). [See Deceit, Dissemble, Dissimulation, Feign,
Hypocrisy, Sincere.]
UNGIRD. To unloose; to unbind; to release (Ge. 24:32).
UNGODLY. Evil; sinful; impious; acting contrary to the nature of God;
neglecting the fear and worship of God (Ro. 4:5; 2 Pe. 2:5, 6; Jude 4). [See Sin.]
UNHOLY. Unrighteous; ungodly; sinful; unspiritual; profane (2 Ti. 3:2; He.
10:29). [See Holy, Sin.]
UNICORN. There is much speculation as to what the biblical unicorn might refer
to. Some say it is the wild ox, the rhinoceros, or the oryx. It is probable that the
unicorn is currently extinct. He is mentioned in Job which is possibly the oldest
book of the Bible (Job 39:9-12). This passage, and others, mention the unicorn’s
strength and independence of spirit. Compare Nu. 23:22; 24:8. It might refer to
the extinct Siberian unicorn which looked like a giant buffalo with a massive horn
protruding from its snout and weighed more than 3.5 tons (“Eurasian Ice Age
Wiped out the Siberian Unicorn,” UPI, Nov. 27, 2018).[See Behemoth, Dragon.]
UNITY. Together; at one; united. The Bible speaks of unity in two different
ways. (1) A false unity based upon man’s desires and goals independent of God
(Ge. 11:1-9). The Bible condemns any proposed unity which is not founded in
God’s truth. The cry of the hour is world unity and religious unity, but that is the
false unity that will eventually be fulfilled in the Antichrist’s kingdom (Re.
17-18). The word “ecumenism” means the whole world, and it is the spirit of end-
time apostasy. (2) A biblical unity based on biblical truth. True Christian unity is
the believers of a sound New Testament church united together in mind and faith
and purpose to serve Jesus Christ and fulfill the Great Commission under the
direction of their duly ordained leaders (Ro. 15:6; 1 Co. 1:10; 2 Co. 13:11; Ep.
4:1-13; Ph. 1:27).
In Ephesians 4:1-13 we see true biblical unity. (a) It is a unity of the Holy Spirit
(Ep. 4:3). It is not a unity which man must make. The Holy Spirit makes this
unity, because it is a unity of those who are born of the Spirit. Contrast this with
the ecumenical concept of bringing together all who name the name of Christ
regardless of whether or not they are regenerate Christians. (b) It is a unity of the
one faith (Ep. 4:5). Biblical unity is impossible apart from the one true and settled
faith taught by the Apostles. God’s people are called upon to “earnestly contend
for the faith once delivered unto the saints” (Jude 3). There is no unity whatsoever
between those who believe and follow the Bible and those who do not. (c) It is a
unity which has as its basic unit the local church. This command in Ephesians 4:3
is addressed to the church at Ephesus (Ep. 1:1). It was not addressed to some
worldwide body of believers. It is possible to practice biblical unity within the
local church because doctrine and righteousness can be preserved in the church.
Outside of the church there is no biblical discipline, oversight, or leadership.
When Christians attempt to practice interdenominational and parachurch unity,
there is always compromise and disobedience. I am not responsible to attempt to
maintain a unity of spirit with every professing believer in the world, but with the
believers in my assembly, in my local body. The Bible says “with one mind and
one mouth” we are to glorify God (Ro. 15:6). One mind and one mouth? That
certainly is not a description of ecumenism! This is only possible in the local
church. In the assembly believers can truly be united together in doctrine and
spirit and purpose in a way that is absolutely impossible apart from a N.T.
assembly. (d) It is a unity maintained by God-given leaders (Ep. 4:11-16).
Biblical unity is possible only inasmuch as Christians are willing to submit
themselves to God-ordained leadership. The Bible says submit yourselves to
those that have the rule over you (He. 13:7, 17). God has chosen that the churches
have rulers, and that all the believers willingly submit themselves to the direction
and oversight of these godly men. The church that has God-called men in a
position of leadership and which humbly follows that leadership in doctrine and
practice will have a biblical unity. True Christian unity is the believers of a sound
N.T. church united together in mind and faith and purpose to serve Jesus Christ,
to uphold the Word of God, and to fulfill the Great Commission under the
direction of their duly ordained leaders.
We see a similar teaching in Philippians 2:17. (a) Biblical unity is in the New
Testament assembly. This instruction was addressed to the church at Philippi.
Unity is not parachurch or interdenominational. (b) Biblical unity means having
one mind, not “unity in diversity.” (c) Biblical unity means total commitment to
the one faith. The New Testament faith is not many separate doctrines, but is one
unified body of truth into which all doctrines fit. It is unscriptural to think that
only a few “cardinal” Bible doctrines are crucial while other New Testament
teachings and practices are tertiary and can be ignored for the sake of unity. The
Apostle Paul instructed Timothy to keep every aspect of biblical truth “without
spot” (1 Timothy 6:14). The focus of 1 Timothy is church practice (1 Timothy
3:15). Thus, according to the Apostle, even ecclesiology is “crucial” doctrine
which must be kept until Christ returns. It is impossible to stand unequivocally
for New Testament truth in all its aspects and be ecumenical. As one wise pastor
observed, we will have a limited fellowship or we will have a limited message. A
choice must be made. According to the Bible, we cannot limit the message.
What about John 17:11? The modern ecumenical movement has taken John
17:11 as one of its theme verses, claiming that the unity for which Christ prayed
is an ecumenical unity of professing Christians which disregards biblical doctrine.
The context of John 17 destroys this myth. In John 17 verses 6, 8, 14, 17, and 19
the Lord plainly emphasizes that the unity He desires is one based on salvation
and Truth. It is not a unity of true Christians with the false. It is not a unity which
ignores doctrinal differences for the sake of an enlarged fellowship. In fact, there
is nothing in Christ’s prayer to indicate that man is to do anything whatsoever in
an attempt to create the unity described herein. John 17 is a prayer addressed to
God the Father, not to men. The prayer was answered almost 2,000 years ago. It
is a spiritual reality which was created by God among genuine believers who are
committed to the Scriptures, not a possibility which must be organized by man.
[See Church, Ecumenical Movement, Separation.]
UNKNOWN GOD. [See Idolatry.]
UNLADE. To unload a cargo (Ac. 21:3).
UNLEARNED. Uneducated; untaught. The term is used in three different ways
in the N.T. (1) It is used in a mocking, degrading manner, in the sense of calling
someone ignorant (Ac. 4:13). (2) It is also used in a non-mocking manner simply
to describe the educational level of a person (1 Co. 14:16) (3) It is further used to
describe a condition of spiritual blindness without reference to one’s actual
educational level (2 Pe. 3:16).
UNLEARNED QUESTIONS. [See Foolish Questions.]
UNLEAVENED. Without leaven (Ex. 12:8-39). Leaven is an agent of
fermentation or change which spreads throughout a lump of dough or other
substance and influences the entire lump or body. In the Bible leaven symbolizes
sin or error (1 Co. 5:7-8; Ga. 5:9). The feast of unleavened bread signified that sin
is to be put out of the Christian life following conversion. The feast of unleavened
bread following the Passover, which typified salvation through Christ’s
atonement. [See False Teaching, Leaven, Passover, Salvation, Sanctification,

Sin.]
UNMOVEABLE. Immoveable; that which cannot be moved or shaken; firm;
fixed (Ac. 27:41; 1 Co. 15:58).
UNPARDONABLE SIN. The phrase “unpardonable sin” is not used in the Bible,
but is frequently used to describe the blasphemy against the Holy Spirit spoken of
in Mt. 12:31-32; Mk. 3:28-29; and Lk. 12:10. This was the sin of the Jewish
leaders in rejecting Jesus Christ. All sin can be forgiven through the blood of
Christ, but if one rejects Christ, there is no forgiveness for such a one’s sin.
UNPERFECT. Imperfect (Ps. 139:16).
UNPROFITABLE. Without profit; without value; useless; serving no purpose
(Job 15:3; Mt. 25:30; Lk. 17:10; Ro. 3:12; Tit. 3:9; He. 13:17).
UNREBUKEABLE. Undeserving of rebuke; blameless (1 Ti. 6:14).
UNREPROVEABLE. Unaccused; irreproachable; that cannot be justly censured
(Col. 1:22).
UNRIGHTEOUS. Unjust; sinful; ungodly (Le. 19:15; De. 25:16; Isa. 10:1; Ps.
92:15; Je. 22:13; Joh. 7:18; Ro. 1:18, 29; 2:8; 3:5; 6:13; 9:14; 2 Th. 2:10, 12; He.
8:12; 2 Pe. 2:13, 15; 1 Joh. 1:9; 5:17). [See Holy, Justification, Righteousness,
Sin.]
UNRULY. Unrestrained; disobedient; out of order; uncontrolled (1 Th. 5:14; Tit.
1:6,10; Ja. 3:8).
UNSATIABLE. Insatiable; that which cannot be satisfied (Eze. 16:28).
UNSAVOURY. Unpleasing; disgusting (2 Sa. 22:27; Job 6:6).
UNSEEMLY. Improper; unbecoming; indecent; impropriety (Ro. 1:27).
UNTOWARD. Crooked; perverse; not easily guided or taught (Ac. 2:40).
UNWASHEN. Not washed (Mt. 15:20; Mk. 7:2,5).
UNWITTINGLY. Without knowledge (Le. 22:14; Jos. 20:3, 5).
UPBRAID. Reproach; correct; chastise (Ju. 8:15; Mt. 11:20; Mk. 16:14; Ja. 1:5).
UPHARSIN. Part of the words which were written on the wall to announce
God’s judgment of Babylon (Da. 5:25-28). [See Mene.]
UPON A DAY. On a day (1 Sa. 14:1).
UPON HEAPS. [See Heaps, Upon.]
UPRIGHT. Integrity; truthful; honest; sincere (De. 9:5; 1 Sa. 29:6; 2 Sa. 22:24,
26; Job 1:1, 8; 2:3; 8:6; 12:4; 17:8; Ps. 7:10; 11:2, 7; Pr. 2:13; Isa. 33:15; Mi. 2:7;
Ga. 2:14). The Hebrew word translated “upright” in 2 Sa. 22:24 (tahmeem) is also
translated “perfect” (Ge. 6:9), “without blemish” (Ex. 12:5), “full” (Le. 25:30);
“without spot (Nu. 19:2); “whole” (Jos. 10:13), “sincerity” (Jos. 24:14),
“undefiled” (Ps. 119:1), and “sound” (Ps. 119:80). In these translations we can
see the meaning of the term. [See Holy, Honest, Justification, Righteous,
Sincere.]
UPRISING. Rising up (Ps. 139:2). This Psalm reveals that God knows and cares
about every detail of our daily lives.
UR (light, brightness). The home of Abraham from which God called him to
journey to the land of Canaan (Ge. 11:28, 31; 15:7; Ne. 9:7). Abraham’s family
had served false gods in Ur (Jos. 24:2). The idolatrous nature of Ur has been
confirmed by archaeological discoveries. “Ur was dominated by a giant three-
stage ziggurat, reaching some 70 feet above the flat plain below. On it were
shrines to Nannar, the city’s god” (Revell). In the 1800s it was popular in
modernistic circles to doubt the authenticity of the biblical account of Ur.
“...skeptics and rationalists boldly asserted that no such cities as Babylon,
Nineveh, Lachish and Ur were historic places, or ever existed. The biblical
descriptions of them were classed with highly imaginative works, like the
‘Arabian Nights’ and similar Oriental tales of fiction” (Edwin Rice, Our Sixty-six
Sacred Books, pp. 135, 136). These vain imaginings were quieted by
archaeological discoveries. “The explorers, Rich, 1811, Layard and Rawlinson,
1846, and their companions and followers, Botta, Oppert, Hicks, George Smith,
Rassam, and more recently Naville and Petrie in Egypt, and Hilprecht in Assyria,
have uncovered great groups of cities peopling the valleys of the Euphrates and
Tigris and the Nile, so that we see not only Nineveh and Babylon and Ur, but
scores of other ancient cities named in Scripture and remarkable for their size and
their civilization, uncovered by the spade and caused to stand forth like an
exceeding great army of cities springing out of the ground to prove the Scriptural
records. Thus the skeptics and the rationalists who questioned the existence of
these ancient cities and disputed the biblical records are silenced and put to
shame. ... Prof. Hilprecht and others have actually found libraries consisting of
upward of 30,000 tablets (and believe that over 100,000 more exist), in every
form of literature relating to medicine, law, society and the liberal arts, and
reaching back full two millenniums before the period of Abraham” (Ibid.). “The
city was enclosed by oval walls some 30 feet high, which protected not only the
city but two harbors. Streets were carefully laid out. House walls faced the streets,
and homes featured an inner courtyard onto which their rooms faced. Among the
more spectacular finds from Ur’s early period are beautifully worked gold jewelry
and objects, gold-inlaid musical instruments, and colorful mosaics illustrating
civil and military life. In addition, a number of clay tablets were recovered,
including a Sumerian dictionary and a mathematical text recording cube roots.
There were also business records, which show that the people of Ur were actively
involved in international trade” (Revell). [See Abraham.]
URIM AND THUMMIM (lights and perfections). These objects were placed in
the breastplate (Ex. 28:30). Exodus 28:16 says the breastplate was doubled, so it
might have formed a pouch or pocket for the urim and thummim. Some believe
that the urim and thummin were the same as the stones on the breastplate. A video
published by the Temple Institute in Jerusalem presents this view, but Leviticus
8:8 states that they were separate items. The appearance of these objects is not
described in Scripture, nor was the manner in which they were used. Obviously,
then, we do not need to know these things (De. 29:29). (1) The urim and
thummim were used to discern God’s will (Nu. 27:21; De. 33:8). The words
“urim and thummim” mean “lights and perfections” and point to the perfection of
revelation in Jesus Christ. The high priest’s Urim and Thummim represent Christ
as the Revelation of God (Heb. 1:1-2). He is the Word of God. He is the light and
the truth. Those who desire to know the truth about God and life must hear Jesus
Christ as recorded in divine Scripture. (2) The urim and thummin represent
Christ’s omniscience. The Hebrew word “urim” is the plural of “ore,” which
means fire. It reminds us of Christ’s eyes which appear as a flame of fire in John’s
vision (Re. 1:14; 19:12). He knows all things and sees all things. He reminded the
churches of this fact (“hath his eyes like unto a flame of fire ... I know thy
works,” Re. 2:18-19). The judgment seat of Christ will be a manifestation of the
believer’s life as seen through the eyes of the omniscient Son of God (1 Co.
3:13). The urim and thummin within the breastplate remind us that Christ’s great
love for His people does not mean that He overlooks their sin. “As many as I
love, I rebuke and chasten” (Re. 3:19). Christ not only loves the church, He
sanctifies and cleanses it (Eph. 5:25-27). He chastens every one of His sons (Heb.
12:6). [See High Priest, Tabernacle.]
USE. (1) To be accustomed (Ex. 21:36). (2) To practice, as in the phrases “use
divination” (Eze. 21:21) and “use enchantment” (Le. 19:26).
USURY. Charging interest on money loaned (Ex. 22:25; De. 23:19; Mt. 25:27;
Lk. 19:23).
UTMOST. The most; the greatest; the extreme (Ge. 49:26; Nu. 22:36; Lk 11:31).
UTTER. (1) To speak; disclose (Le. 5:1; Ps. 19:2; Pr. 1:21; Job 15:5; Isa. 59:13;
Mt. 13:35; Ro. 8:26; 2 Co. 12:4; He. 5:11; Re. 10:3-4). (2) Complete (1 Ki. 20:42;
Ze. 14:11). (3) Outer (Eze. 10:5; 42:1).
UTTERLY. Entirely; extremely; to the utmost (Ex. 17:14; 22:20; 2 Pe. 2:12).
UTTERMOST. Utmost; furthest; extreme (Ex. 26:4; Nu. 11:1; Ps. 2:8; Mt. 5:26;
Ac. 1:8).
UZZAH (strengtht). The Israelite who was killed for wrongly touching the ark as
it was being carried to Jerusalem (2 Sa. 6; 1 Ch. 13). Uzzah was struck down
because they had failed to transport the ark in the manner prescribed in the Law
of God (Nu. 4:15, 19, 20; 1 Ch. 15:12-13).
UZZIAH (strength of God). King of Judah (2 Ki. 14:21-22; 15:1-7, 13; 2 Ch.
26). Uzziah was lifted up in pride in his latter days and attempted to usurp the
place of the priest; God struck him with leprosy (2 Ch. 26:16-21). He is also
called “Azariah” in 2 Ki. 14:21-22.
-V-
VAGABOND. One who wanders; without permanent residence (Ge. 4:12; Ps.
109:10; Ac. 19:13).
VAIL. (1) The dividing curtains in the Tabernacle (Ex. 26:31, 33, 35; 27:21; 30:6;
35:12; 36:35; 38:27; 39:34; 40:3, 21-22, 26; Le. 4:6, 17; 16:2, 12, 15; 21:23; 24:3;
2 Ch. 3:14; Mt. 27:51; Mk. 15:38; Lk. 23:45; He. 6:19; 9:3). [See Tabernacle.] (2)
A covering vail for women (Ge. 24:65; 38:14,19; Song 5:7; Isa. 3:23). (3) The
darkness of the unbelieving heart (2 Co. 3:13-16). (4) The crucifixion of Jesus
Christ whereby the believer is brought into the very presence of God (He. 10:20).
(5) The satanic vail of darkness covering the world (Isa. 25:7; compare 2 Co. 4:4).
VAIN. (1) Empty; without meaning or purpose; without effect (Ex. 20:7; Le.
26:16; 1 Sa. 25:21; Ec. 6:12; Ps. 60:11; 108:12; 127:1-2; Pr. 1:17; 31:30; Isa.
45:18; Je. 50:9; Ro. 13:4; 1 Co. 15:2, 17; Ga. 2:21; 3:4; 4:11; Ja. 4:5). (2) Men
empty of moral values; wicked (Ju. 9:4; 11:3; 2 Sa. 6:20; 2 Ch. 13:7; Pr. 12:11;
28:19). (3) Pride; vanity (1 Co. 3:20; Ga. 5:26; Ph. 2:3; Col. 2:18; Ja. 2:20). (4)
Man-made teaching which does not line up with the Bible and which does not
edify (1 Ti. 6:20; 2 Ti. 2:16). (5) Without benefit (Mt. 15:9; Mk. 7:7). (6) To “take
the name of God in vain” refers to using God’s name lightly without actually
addressing God, using his name in a cursing or blasphemous way, or using His
name in an empty, repetitious manner (Ex. 20:7; Pr. 30:9; Mt. 6:5-8). [See
Blaspheme, Hallow, Vain Babbling, Vanity.]
VAINGLORY. Exclusive vanity excited by one’s own performances; empty
pride; undue elation of mind (Webster); groundless self esteem (Ph. 2:3). This
word is contrasted with lowliness of mind and esteeming others better than
oneself. It is connected with striving for one’s own self pleasure and will. [See
Humble, Pride.]
VAIN BABBLING, VAIN JANGLING. The “vain babbling” of 1 Ti. 6:20 and 2
Ti. 2:16 and the “vain jangling” of 1 Ti. 1:6 and the “vain talkers” of Tit. 1:10
have essentially the same meaning. These expressions refer to the useless and
unedifying teaching and disputations of false teachers. “Vain” means empty,
worthless, without value, and refers to the fact that false teaching does not edify,
but rather results in spiritual injury (2 Ti. 2:16-17). The Greek word translated
“vain” (kenos) is also translated “empty” (Mk. 12:3; Lk. 1:53; 20:10,11). The
Greek word underlying “babbling” (phone) is also translated “voice” (Mt. 2:18;
3:3, 17; 12:19; 17:5; 27:46, 50) and “noise” (Re. 6:1). The Apostle gives a
number of examples of vain babbling and vain jangling: (1) twisting and misusing
the law (1 Ti. 1:6-7); (2) spiritualizing the resurrection (2 Ti. 2:16-18); (3)
Judaizers (Tit. 1:10-14). Actually, every form of false teaching would come under
this description. [See False Teaching, Foolish Questions, Jangling, Profane,
Profane and Vain Babbling, Vain.]
VALIANTLY. The phrases “do valiantly” (Nu. 24:18; Ps. 60:12; 108:13; 118:15,
16) and “behave valiantly” (1 Ch. 19:13) mean to be courageous; to behave
galantly; to be strong and brave.
VANITIES. That which is empty; worthless; of no value (De. 32:21; Ec. 1:2).
The term most frequently describes God’s attitude toward idols (De. 32:21; 1 Ki.
16:13, 26; Je. 10:8; 14:22; Jon. 2:7; Ac. 14:15). [See Idolatry, Vanity.]
VANITIES, LYING. Empty falsehoods (Ps. 31:6). Idols are a deception which
have no value for those who worship them. [See Idolatry.]
VANITY. (1) Empty; worthless; futile (Job 7:16; Ps. 12:2). This is a key word in
the book of Ecclesiastes because the subject is man’s condition as viewed “under
the sun,” apart from divine revelation (Ec. 1:2, 14; 2:1, 11, 15, 17, 19, 21, 23, 26;
3:19; 4:4, 7, 8, 16; 5:6, 10; 6:2, 4, 9, 11, 12; 7:6, 15; 8:10, 14; 9:9; 12:8). If life is
not viewed in light of God and eternity, it is ultimately empty and without
purpose. (2) Pride (Ep. 4:17; 2 Pe. 2:18). (3) Idols (2 Ki. 17:15; Isa. 41:29; 44:9).
Vanity is associated with lying (Ps. 144:8, 11; 12:2; 4:2), the brevity of life (Ps.
144:4), idolatry (2 Ki. 17:15), getting wealth improperly (Pr. 21:6). Some things
which are vain: man’s natural thoughts (Ps. 94:11), man at his best state (Ps.
39:5), man’s birth and death (Ec. 6:4), pleasure (Ec. 2:1), the work of man’s
hands (Ec. 2:11, 17). [See Idolatry, Vain.]
VARIABLENESS. Change (Ja. 1:17).
VARIANCE. (1) Difference that produces dispute or controversy; to alienate;
disagreement; dissension; (Webster) (Mt. 10:35). (2) Wrangling; contention;
strife; discord; quarreling (Ga. 5:20). [See Anger, Dissension, Strife.]
VAUNT. To boast; to brag; to make a vain display (Jud. 7:2; 1 Co. 13:4). [See
Pride.]
VEGETARIAN. It is probable that men were vegetarians prior to the Flood (Ge.
1:29; 2:9). After the Flood God instructed Noah and his family that they could eat
meat (Ge. 9:3-4). Abraham served meat to the Lord and the angels (Ge. 18:5-8).
The patriarchs ate meat (Ge. 25:27, 28; 27:1-4, 17, 19, 31, 33). The Jews ate meat
(Ex. 12:8-9; Le. 7:6, 15; 10:14; 11:1-3, 9-10, 21-22). The Lord Jesus Christ ate
meat; He ate the Passover lamb (Mt. 26:17-19), and He ate fish (Lk. 24:41-43).
The apostles warned that false teachers would promote dietary restrictions (Ro.
14:15-20; 1 Co. 8:8-13; Col. 2:16). To forbid eating meat is a doctrine of devils (1
Ti. 4:1-3). [See Beast.]
VEHEMENT. Intense; ardent; powerful (Jon. 4:8; 2 Co. 7:11).
VEIL. [See Vail.]
VENGEANCE. The terms “revenge” and “vengeance” are translated from the
same Hebrew and Greek words. They incorporate the following meanings: (1)
Repayment for ill treatment or injury; punishment for wrong doing (De. 32:42; Je.
15:15; Na. 1:2). When used in this sense, the term “vengeance” does not
necessarily carry a sense of spite or maliciousness as it normally does in modern
usage. God avenges sin, not out of spite or meanness, but because of His holiness
and justice. The Greek word EKDIKEESIS is translated “avenge” (Lk. 18:7; Ac.
7:24), “vengeance” (Lk. 21:22; Ro. 12:19; 2 Th. 1:8; He. 10:30), “punishment” (1
Pe. 2:14), and “revenge” (2 Co. 7:11). The Greek word DIKEE is translated
“judgment” (Ac. 25:15) and “vengeance” (Ac. 28:4; 2 Th. 1:9; Jude 7). (2)
Justice; retribution. Vengeance is also used in the sense of legal punishment of
evil by civil and ecclesiastical authorities (Lk. 18:3-5; Ro. 13:4; 2 Co. 7:11; 10:6;
1 Pe. 2:14). (3) The O.T. “revenger of blood” was a relative or friend who
avenged the death of a loved one (Nu. 35:19-27; De. 19:6,12; Jos. 20:3-9; 2 Sa.
14:5-11). The cities of refuge provided a safe haven for the one who killed
without evil intent. [See Cities of Refuge, Kill.] In the sense of paying back ill
treatment, the Bible says the Christian is to leave vengeance to God (Ro. 12:19;
He. 10:30). [See Anger, Judgment, Pacifism.] (4) The Great Tribulation is called
the “days of vengeance” (Lk. 21:22) because during these days God will pour out
His wrath upon this wicked world (Isa. 2:10-22; 2 Th. 1:8; Re. 19:2). [See Great
VENISON. The flesh of wild animals taken in the hunt (Ge. 25:28; 27:3).
VENTURE, AT A. At random; with no definite objective (1 Ki. 22:34; 2 Ch.
18:33).
VERILY. Truly; surely (Ge. 42:41; Ex. 31:13; Joh. 3:16; 1 Joh. 2:5).
VERITY. Truth (Ps. 111:7; 1 Ti. 2:7).
VERMILLION. Red color (Je. 22:14; Eze. 23:14).
VERSES. The smallest division of the Bible. Chapter divisions had been made as
early as the 13th century, but the verse divisions were not made until the 15th and
16th centuries. The verse divisions of the O.T. were made by Rabbi Nathan in
1448 and was first printed in a Venice edition of 1524. The verse divisions for the
N.T. first appeared in Stephanus’ Graeco-Latin N.T. of 1551. The first appearance
of verse divisions throughout the whole Scriptures was Stephanus’ Latin Bible of
1555 (Kenyon, p. 226). The first English Bible to incorporate this system was the
popular Geneva English Bible of 1557. [See Bible, Chapters.]
VERY. (1) As an adverb, or modifier of adjectives and adverbs, very denotes in a
great degree, an eminent or high degree, but not generally the highest (Webster)
(Ge. 1:31; 4:5; Ps. 104:1; Mt. 18:31). (2) True; real (Pr. 17:9; Joh. 7:26). (3)
Same; own (Ps. 146:4; Eze. 2:3; Mt. 15:28). The term “very” in expressions such
as “very elect” (Mt. 24:24), “very heads” (Mt. 10:30), “very dust” (Lk. 9:5), and
“very last mite” (Lk. 12:59) is used for emphasis. (4) Abundance (Ze. 8:4).
VESTMENT. Clothing; cloak; garment (Ge. 41:42; De. 22:12; Ps. 22:18; Mt.
27:35; He. 1:12). [See Coats, Modesty.]
VESTURE. Dress; clothing (De. 22:12; Ps. 22:18; 102:26; Mt. 27:35; Joh. 19:24;
He. 1:2; Re. 19:13, 16).
VEX. Trouble; cause to be distressed; irritate; torment (Ex. 22:21; Ju. 10:8; Ps.
6:2; Isa. 63:10; Mt. 15:22; 17:15; Lk. 6:18; Ac. 12:1; 2 Pe. 2:8;
VEXATION. Destruction; trouble; confusion; tumult; irritation; distress (De.
28:20; Ec. 1:14; Isa. 9:1; 65:14). “Like ‘vex’ this word was formerly used in a
much stronger and more physical sense than at present, and the Hebrew of which
it is the rendering is elsewhere translated ‘discomfiture’ (1 Sa. 14:20) and
‘destruction’ (De. 7:23; 1 Sa. 5:9, 11)” (The Bible Word-Book).
VIAL. A bowl (Re. 5:8; 15:7).
VICTUALS. Food (Ge. 14:11; Le. 25:37; De. 23:19; Mt. 14:15).
VIEW. To observe; spy out; survey (Jos. 7:2; Ezr. 8:15).
VIGILANT. On guard; watchful (1 Ti. 3:2; 1 Pe. 5:8). The Greek word translated
“vigilant” (gregoreuo) is translated “sober” in 1 Ti. 3:11. [See Sober.]
VILE. (1) Wicked (Ps. 12:8; Da. 11:21; Ro. 1:26). (2) To be without repute;
contemptible (2 Sa. 6:22; Ja. 2:2). (3) The “vile affections” mentioned in Ro. 1:26
refers to homosexuality. (4) Low estate; humiliated (Ph. 3:21). The word
translated “vile” here is elsewhere translated “low estate” (Lk. 1:48),
“humiliation” (Ac. 8:33), and “made low” (Ja. 1:10). Our “vile body” which has
been humiliated by the fall will be glorified at the resurrection
VILLANY. Depravity; criminal; empty (Isa. 32:6; Je. 29:23).
VINTAGE. The produce of the vine for the season (Webster) (Le. 26:5; Ju. 8:2;
Isa. 24:13).
VIOL. A stringed instrument used to accompany the voice (Isa. 5:12; 14:11; Am.
5:23; 6:5). The same Hebrew word, nebel, is often translated “psaltery.” [See
Music.]
VIPER. A poisonous snake (Job 20:16; Isa. 30:6; 59:5; Mt. 3:7; 12:34; 23:33; Lk.
3:7; Ac. 28:3). [See Serpent.]
VIRGIN. A girl or woman who has never known a man sexually. [For the virgin
birth of Christ see Jesus Christ.]
VIRTUE. (1) Godliness; moral excellence (Ru. 3:11; Pr. 12:4; Ph. 4:8; 2 Pe.
1:3-5). (2) Power (Mk. 5:30; Lk. 6:19; 8:46). [See Righteousness, Sanctification,
Unrighteous.]
VISAGE. Form; appearance; face (Lam. 4:8; Isa. 52:14; Da. 3:19).
VISION. (1) Revelations from God (Ge. 15:1; 46:2; 1 Sa. 3:1, 15; 2 Sa. 7:17;
Eze. 1:1; 7:13, 26; 8:3; 12:22, 23-24, 27; 40:2; 43:3; Da. 1:17; Ob. 1; Na. 1:1;
Hab. 2:2, 3; 2 Co. 12:1; Re. 9:17). (2) False visions (Isa. 28:7; Je. 14:14; 23:16;
Eze. 13:7; Ze. 13:4). [See False Prophet, Inspiration, Tongues.]
VISITATION. (1) A time of judgment (Isa. 10:3; Je. 8:12; 10:15). (2) An
occasion of special opportunity (Lk. 19:44).
VOCATION. Invitation; calling (Ep. 4:1).
VOID. (1) Empty; destitute; lacking (Ge. 1:2; De. 32:28; 1 Ki. 22:10; Na. 2:10);
Pr. 17:18. (2) To disannul; to dissolve; to break (Nu. 30:12; Ps. 89:39; 119:126;
Ro. 3:31; 4:14).
VOLUME. A roll, referring to a rolled manuscript or scroll (Ps. 40:7; He. 10:7).
[See Roll.]
VOW. A pledge; promise; oath (Ge. 28:20; 31:13; Le. 7:16; 22:18, 21, 23; 23:38;
27:2; De. 12:6, 11, 17, 26; 23:18; 23:21; Ju. 11:30, 39; 1 Sa. 1:11, 21; 2 Sa. 15:7,
8; Job 22:27; Ps. 22:25; 50:14; 56:12; 61:5, 8; 65:1; 116:14; Pr. 31:2; Ec. 5:4; Isa.
19:21; Jon. 1:16; Na. 1:15; Ac. 18:18; 21:23). [See Nazarite.]
-W-
WAG. Shake; move (Je. 18:16; La. 2:15; Zep. 2:15; Mt. 27:39; Mk. 15:29).
WAGES. Earnings; hire (Ge. 29:15; 30:28; 31:7; Ex. 2:9; Le. 19:13; Je. 22:13;
Hag. 1:6; Lk. 3:14; Joh. 4:36). The support of a missionary or preacher is called
“wages” (2 Co. 11:8). The wages of sin is death (Ro. 6:23; 2 Pe. 2:15). [See
Labor.]
WAIT UPON. (1) To watch after; attend to; serve (Nu. 8:24; 2 Ch. 13:10). (2) To
have patience; to look to; to trust (Ps. 37:9; 123:2; 145:15; Isa. 8:17; 40:31; 51:5;
Je. 14:22).
WALK. (1) To step; to proceed (Ge. 24:65; Ex. 2:5). (2) Way of life; manner of
living (2 Co. 10:2; Ga. 2:14; Ep. 2:2; Col. 3:7; 1 Pe. 4:3; 1 Joh. 2:6).
WALLOW. Roll (Je. 6:26).
WANT. To Lack (Joh. 2:3).
WANTON. Lewd; sensual; licentious (Isa. 3:16; Ro. 13:13; 1 Ti. 5:11; 2 Pe.
2:18). The Greek word translated “wanton” in Ro. 13:13 is also translated
“lascivious” (Mk. 7:22) and “filthy” (2 Pe. 2:7). [See Concupiscence, Fornication,
Harlot, Lascivious, Modesty, Nakedness, Sodomy.]
WAR. [See Kill, Military, Pacifism.]
WARD. (1) Prison; jail (Ge. 40:3-4; 42:17; Le. 24:12; Nu. 15:34; 2 Sa. 20:3).
[See Prison.] (2) Post; watch; guard (1 Ch. 25:8; 26:16; Isa. 21:8; Ac. 12:10). (3)
Toward (2 Co. 1:12; 3:4; 13:3; Ep. 1:19; 3:2; 2 Pe. 3:9).
WARE. (1) Ware; to be conscious of; to be aware of (Ac. 14:6). (2) Vessels;
utensils (Ne. 13:16; Je. 10:17; Eze. 27:16; Jon. 1:5). (3) To be alert for (2 Ti.
4:15). (4) Merchandise (Ne. 10:31; 13:16).
WARFARE, GOETH A. To go to war; to be in the military (1 Co. 9:7). [See
Kill, Military, Pacifism.]
WARN. “To give notice of approaching or probable danger or evil, that it may be
avoided; to caution against anything that maya prove injurious; to caution against
evil practices; to admonish of any duty” (Webster). The Scriptures are given for
warning (Psa. 19:11). The prophets were required to be God’s watchmen to warn
Israel (Eze. 3:17-21; 33:7). Warning is also an important part of a New Testament
preacher’s ministry. Paul is the example. He warned every one night and day with
tears (Acts 20:31). He warned the church at Corinth (1 Co. 4:14). He warned
plainly by naming the names of false teachers and compromisers (2 Ti. 1:15;
2:16-18; 4:10, 14). The preacher is to warn and teach every man (Col. 1:28).
Reproof and rebuke are essential elements of sound preaching (2 Tim. 4:2).
Churches are to warn them that are unruly (1 Th. 5:14). Many preachers in this
modern age do not warn the people. They speak smooth things (Isa. 30:10). They
speak softly so as not to offend, fearing man more than God. They scratch the
ears of a generation that does not like biblical reproof (2 Tim. 3:3-4). As a result,
the people in the churches are devoured by the world, the flesh, and the devil. The
Word of God says that parents who do discipline their children do not love them
(Pr. 13:24). Likewise, pastors who do not warn, reprove, rebuke, and discipline
their churches do not love them. [See Admonish, Chasten, Convince, Correction,
Exhort, Rebuke, Reprove.]
WARP. The threads which are extended lengthwise in the loom and crossed by
the woof (Webster) (Le. 13:48-59).
WASH. (1) Ceremonial washings under the Mosaic law (Le. 6:27; 11:25, 28, 40;
13:6, 34, 54, 58; 14:8-9, 47; 15:5, 6, 7, 8, 10, 11, 13, 21-22, 27; 16:26, 28; 17:15,
16; Nu. 8:7, 21; 19:7, 8, 10, 19, 21; 31:24). These typified the fact of sin and the
necessity of cleansing before God and pointed to the atonement of Jesus Christ
whereby men can be made wholly clean. [See Justification, Law.] (2)
Footwashing (Ge. 18:4; 19:2; 24:32; 43:24; Joh. 13:10). [See Footwashing.] (3)
Baptism (He. 10:22). [See Baptism.] (4) Regeneration (Ac. 22:16; 1 Co. 6:1; Ep.
5:26; Tit. 3:5; Re. 1:5). [See Born Again.]
WASTENESS. Devastation; desolation; destruction (Zep. 1:15).
WASTER. One who destroys, lays waste, spoils, causes ruin (Pr. 18:9; Isa.
54:16).
WATCH. (1) A night guard; the division of the night into watches (Ex. 14:24; Ju.
7:19; 1 Sa. 11:11; Mt. 24:43; Lk. 12:38). Before the Babylonian Captivity, the
Jews divided the night into three watches: The first watch was from sunset to
midnight (La. 2:19); the middle watch was from midnight to cock crowing (Ju.
7:19); the morning watch was from cock crowing to sunrise (Ex. 14:24). At the
time of Christ, the Jews followed the Roman plan by dividing the night into four
watches (Mt. 14:25; Lk. 12:38). The first was from 6 pm till 9 pm. The second
watch was from 9 pm to midnight. The third watch was from midnight till 3 am,.
The fourth watch was from 3 am till 6 am (Mt. 14:25). (2) Spiritual alertness (Mt.
26:38-41; Ac. 20:31; 1 Co. 16:13; Col. 4:2; 2 Ti. 4:5; He. 13:17; 1 Pe. 4:7; Re.
3:3). (3) Watching for the return of Christ; this refers to the imminency of His
coming (Mt. 24:42, 43; 25:1; Mk. 13:33-37; Lk. 21:36; 1 Th. 5:6).
WATER. Water is used symbolically in the Bible in the following ways: (1)
Regeneration (Isa. 12:3; 44:3; Eze. 36:25; Joh. 3:5; Ep. 5:26). (2) The Holy Spirit
(Joh. 7:38-39). (3) Training and nurturing Christians (1 Co. 3:6-8). (4) The
nations of the world (Re. 17:1, 15). (5) One’s wife (Pr. 5:15, 16). (6) Adultery (Pr.
9:17). [See Adultery, Born Again, Holy Spirit.]
WAVE. (1) Waves of the sea (Job 9:8; 38:11; Ps. 107:25). (2) The wave offering
(Ex. 29:24, 26; Le. 7:30; 8:27, 29; 9:21; 10:15; 14:12, 24; 23:11, 12, 20; Nu. 5:25;
6:20). [See Offerings.]
WAX. (1) A thick, moldable substance produced by bees and certain plants, used
in the making of candles and other products and which melts in a fire (Ps. 22:14;
68:2; 97:5; Mi. 1:4). (2) Grow; proceed; become (Ex. 19:19; Nu. 11:23; 2 Sa. 3:1;
Jos. 23:1; Job 14:8; Lk. 1:80; 2:40; 13:19; 2 Ti. 3:13; He. 8:13).
WAXEN. Grown; become (Ge. 19:13; Je. 5:27).
WAY NOT CAST UP. A road which has not been properly built (Je. 18:15). This
expression refers to turning aside from God’s will to walk in the spiritually
desolate paths of the world.
WAYFARING. Traveling (Ju. 19:17; 2 Sa. 12:4; Isa. 33:8; Je. 9:2).
WAYMARK. A guidepost (Je. 31:21).
WEEK. [For prophetic significance see Daniel.]
WEALTH. [See Covetous, Gold, Labor, Money, Tithe.]
WEDLOCK. The marriage bond (Eze. 16:38). [See Adultery, Divorce, Home.]
WEDLOCK, BREAK. To commit adultery (Eze. 16:38). [See Adultery,
Divorce.]
WEIGHTS AND MEASURES
Liquid Measure
Caph. 0.552 pints
Log. 0.718 pints (Le. 14:10-24).
Cab. 2.872 pints (2 Ki. 6:25).
Hin. 1.077 gallons (Ex. 29:40).
Bath. 6.462 gallons (1 Ki. 7:26).
Cor, Homer. 64.620 gallons (Eze. 45:14).
Pot. 0.96 pints (Mk. 7:4,8).
Measure (batos). 7.5 gallons (Lk. 16:6).
Firkin. 8.625 gallons (Joh. 2:6).
Measure (koros). 64.133 gallons (Lk. 16:7).
Dry Measure
Log. 0.718 pints
Cab (4 logs). 2.872 pints (2 Ki. 6:25).
Omer (1.8 cabs). 5.169 pints (Ex. 16:16,36).
Tenth deal (1/10th of an ephah). 5.169 pints (Ex. 29:40).
Measure (seah, 6 cabs). 2.154 gallons (1 Sa. 25:18).
Ephah (18 cabs). 6.462 gallons (Le. 5:11).
Half Homer (lethek, 90 cabs). 4.040 bushels (Ho. 3:2).
Homer (chomer, 180 cabs). 8.081 bushels (Le. 27:16).
Long Measure
Finger or Digit (etsba). 0.7584 inches (Je. 52:21).
Handbreadth or Palm (4 digits). 3.0337 inches (1 Ki. 7:26).
Span (3 palms). 9.1012 inches (Ex. 28:16).
Cubit (2 spans). 18.2025 inches (Ge. 6:15).
Fathom (4 cubits). 6.0675 feet (Ac. 27:28).
Reed (6 cubits). 9.1012 feet (Eze. 40:3-8).
Furlong (400 cubits). 606.750 feet (Lk. 24:13).
Sabbath-day’s journey (2000 cubits). 3033.75 feet (Ac. 1:12).
Mile (3,200 cubits). 4854 feet (Mt. 5:41).
Acre. As much land as a yoke of oxen would plough in a day (1 Sa. 14:14).
Though all these reckonings are only approximate, they help to throw light upon
many passages of Scripture (Concise).
WELL FAVOURED. Lovely; of beautiful appearance (Ge. 29:17; 39:6; 41:2;
Da. 1:4).
WENCH. A girl; applied generally to one of low birth; maid servant (2 Sa.
17:17).
WHALE. The general name of an order of animals inhabiting the ocean,
arranged in zoology under the name of Cete or Cetacea, and belonging to the
class Mammalia ... The common whale is of the genus Balna. It is the largest
animal of which we have any account, and probably the largest in the world. It is
sometimes ninety feet in length in the northern seas, and in the torrid zone much
larger (Webster) (Ge. 1:21; Job 7:12; Eze. 32:2). The fish that swallowed the
prophet Jonah is called a “whale” in Mt. 12:40 and “a great fish” in Jon. 1:17.
There have been many documented cases of whales swallowing men, and in some
cases they have survived. We know that Jonah is not a myth because the Lord
Jesus Christ said it is history (Mt. 12:40). [See Bible, Fable, Inspiration, Jonah.]
WHEAT - PARABLE OF. [For commentary on the Parable of the Wheat and
the Tares in Mt. 13:24-30, 36-43 see Tares.]
WHELP. Offspring (Ge. 49:9; De. 33:22; Job 4:11; 28:8; Eze. 19:2, 3, 5; Na.
2:11).
WHEREUNTO. Unto which; for what purpose; to what (Nu. 36:3; De. 4:26; Mt.
11:16; Ac. 5:24).
WHET. To sharpen (De. 32:41; Ps. 7:12; 64:3).
WHILE AS. While (Pr. 8:26; He. 9:8).
WHILES. While (Eze. 21:29; Mt. 5:25). “It is the genitive sing. of while, which
was originally a substantive, used adverbially” (The Bible Word-Book).
WHISPER. (1) Speak quietly; hushed (2 Sa. 12:19). (2) Slander; telling secrets;
backbiting; gossip (Ps. 41:7; Pr. 16:28; 2 Co. 12:20). [See Backbiting, Busybody,
Evil Speaking, Slander, Talebearer, Tattler, Whisperer.]
WHISPERER. A slanderer; one who tells secrets; a backbiter (Ro. 1:29). [See
Backbite, Busybody, Evil Speaking, Gossip, Slander, Talebearer, Tattler.]
WHIT. Complete; completely (De. 13:16; 1 Sa. 3:18; 2 Co. 11:5).
WHITE STONE. A stone Christ will give to the overcoming Christian. “To him
that overcometh will I give ... a white stone, and in the stone a new name written,
which no man knoweth saving he that receiveth it” (Re. 2:17). Dean Alford says
this is “a revelation of his everlasting title as a son of God ... Those personal
marks and signs of God’s particular adoption of himself, which he and none else
is acquainted with ... the deep secret dealings of God with each of us during those
times by which our sonship is assured and our spiritual strife carried on to victory,
can, when revealed to us in the other blessed state, be known thoroughly to
ourselves only.”
WHITE THRONE. [For study of the Great White Throne judgment of

Revelation 20 see Judgment.]
WHOLE. (1) Entire; complete (Ge. 2:11; 11:1; Mt. 5:29, 30). (2) Healthy; sound
(Jos. 5:8; Mt. 9:12; Lk. 12:10).
WHOLESOME. Healthy; health-giving; sound; that which edifies and builds up
(Pr. 15:4; 1 Ti. 6:3). Both times this word is used in the Authorized Version it
refers to words. The wholesome words in Pr. 15:4 are words which build up and
result in spiritual edification as opposed to perverse words which cause harm and
which pollute the minds of the hearers. In 1 Ti. 6:3 the wholesome words are
words which are in accordance with the sound doctrine of the Apostolic New
Testament faith as contrasted with the words of false teachers which confuse the
minds of the hearers and lead them away from the truth. [See Inspiration.]
WHORE. Prostitute; immoral woman (Le. 21:7, 9; De. 22:21; 23:17, 18; Ju.
19:2). The Bible says whoredom increases wickedness in a land (Le. 19:29; Pr.
23:27-28). The term “whore” is also used to describe idolatry, which is spiritual
whoredom against God (Eze. 16:28; Ja. 4:4-5). [See Adultery, Concupiscence,
Dog, Fornication, Harlot, Modesty, Nakedness, Strange Woman.] [For study on
the Harlot of Revelation 17 see Mother of Harlots, Prophecy.]
WHOREMONGER. An immoral person; one who practices lewdness; one who
cohabits with whores (Ep. 5:5; 1 Ti. 1:10; He. 13:4; Re. 21:8; 22:15). That
“whoremonger” is a general description for a lewd person is seen in the fact that
the Greek word (pornos) is translated “fornicator” in 1 Co. 5:9-11; 6:9; He. 12:16.
[See Dog, Fornication, Whore.]
WHOSE SOEVER. Of whomsoever (Joh. 20:23).
WIFE. [See Home.]
WILILY. With shrewdness, craftiness, prudence (Jos. 9:4). The same Hebrew
word is translated “guile” (Ex. 21:14), “subtilty” (Pr. 1:4), “wisdom” (Pr. 8:5),
“prudence” (Pr. 8:12). [See Guile, Subtil.]
WILL NEEDS. [See Needs.]
WILL WORSHIP. Worship according to man’s will rather than according to
God’s Word (Col. 2:23).
WIMPLE. A vail; a covering; a shawl (Isa. 3:22). The Hebrew word translated
“wimple” in Isa. 3:22 is also translated “veil” in Ru. 3:15. [See Vail.]
WIND OF DOCTRINE. This phrase in Ep. 4:14 warns of the danger of error.
The Holy Spirit describes false teaching as wind, which is “air in motion.” Thus
we learn that error is (1) powerful, as the mighty winds which rend and uproot;
(2) changing, as the shifting winds; and (3) sweeping, as the winds blow and
spread themselves far and wide. The child of God is thus warned not to be tossed
about with the winds of doctrine but rather to be firmly established in the “faith
which was once delivered unto the saints” (Jude 3). According to the context of
Ep. 4, the protection is through the following means: (1) Submission to Christ-
gifted men in the church (vv. 11-13). This involves faithfulness to a sound, New
Testament church which is led and taught by God-called pastors and teachers (1
Th. 5:12, 13; He. 13:7, 17). The Christian who is unfaithful to the church or who
is in a weak or unscriptural church does not have this God-ordained protection
from error and is in danger of being deceived. (2) Exercising mature discernment
(v. 14). The believer must not be childlike in regard to doctrine but rather serious-
minded and discerning and cautious and studied and grounded in the Word of
God (Pr. 14:15; Mt. 7:15; Ac. 17:11; 1 Co. 2:15; Ep. 5:10; Ph. 1:10; 1 Th. 5:21; 2
Ti. 2:15; 3:14-17; 1 Joh. 4:1; Re. 2:2). “Children are often changeable (Mt.
11:17); they are credulous, and are influenced easily by others, and led astray. In
these respects, Paul exhorts the Ephesians to be no longer children, but urges
them to put on the characteristics of manhood; and especially to put on the
firmness in religious opinion which become maturity of life” (Barnes). “We must
be no longer children in knowledge, weak in the faith, and inconstant in our
judgments, easily yielding to every temptation, readily complying with every
one’s humor, and being at every one’s beck. Children are easily imposed
upon” (Matthew Henry). (3) Walking in communion with Jesus Christ (vv.
15-16). It is Christ through the Holy Spirit who teaches the child of God and leads
him in the Truth (Joh. 14:15-17, 21; 15:25-26; 16:12-15; 1 Joh. 2:20-21, 27;
5:20). To be careless in regard to one’s fellowship with Jesus Christ; to be
careless in prayer and personal worship; to walk through this world out of
communion with the God of Truth is to put oneself in great danger of being
deceived by the powerful winds of error which are blowing. (4) Separating from
sin and worldliness (vv. 17-23). Sin robs the child of God of spiritual power and
discernment (He. 5:12-14). The worldly Christian is not discerning and wise; he
is not filled with the knowledge of the Lord and cannot take in the deep things of
God (1 Co. 3:1-2). [See Doctrine, False Teaching.]
WINE. The following study is by the late Bruce Lackey:
1. The word wine in the Bible is a generic term; sometimes it means grape juice;
sometimes it means alcoholic beverages. The following verses prove that the
word “wine” can mean fresh grape juice, the fruit of the vine: De. 11:14; 2 Ch.
31:5; Ne. 13:15; Pr. 3:10; Isa. 16:10; 65:8; 1 Ti. 5:23.
2. The context will always show when “wine” refers to alcoholic beverages. In
such cases, God discusses the bad effects of it and warns against it. An example
would be Ge. 9, Noah’s experience after the Flood. Verse 21, “and he drank of the
wine, and was drunken,” clearly refers to alcoholic beverage.
Proverbs 20:1 speaks of the same thing, warning that “Wine is a mocker, strong
drink is raging; and whosoever is deceived thereby is not wise.” Alcoholic wine is
deceptive; but how? In the very way that people are advocating today, by saying
that drinking a little bit will not hurt. Everyone admits that drinking too much is
bad; even the liquor companies tell us not to drive and drink, but they insist that a
small amount is all right. However, that is the very thing that is deceptive. Who
knows how little to drink? Experts tell us that each person is different. It takes an
ounce to affect one, while more is necessary for another. The same person will
react to alcohol differently, depending on the amount of food he has had, among
other things. So, the idea that “a little bit won’t hurt” is deceptive, and whosoever
is deceived thereby is not wise!
Proverbs 23:30-31 refers to alcoholic wine, because it tells us in the previous
verse that those who drink it have woe, sorrow, contentions, babbling, wounds
without cause, and redness of eyes. What a graphic description of those who
“tarry long” at alcoholism. Verses 32-35 continue the same description; context
always makes it clear when alcohol is meant. If “wine” may mean fresh grape
juice or alcohol, how can we know which is intended? The context determines the
meaning. We can tell when “wine” means fresh grape juice and when it means
alcoholic beverage by reading the context, just as we have done in the previous
paragraphs.
3. Scripture warns against the drinking of alcoholic wine. The Bible is consistent
on this, both in the Old and New Testaments.
The two previously quoted passages, Proverbs 20:1 and 23:29-35, are good
examples of scriptural warnings against consuming alcohol. Proverbs 23:32 says
“at the last it biteth like a serpent, and stingeth like an adder.” Verse 33 shows that
it will cause one to look at strange women (that is, not one’s wife) and to say
perverse things, or things which he would not say if he were sober. Verse 34
predicts that it will cause death, such as drowning, or loneliness, such as lying
upon the top of a mast. Verse 35 warns against numbness (“they have beaten me
and I felt it not”) and “addiction (“when shall I awake? I will seek it yet again”).
Proverbs 31:4-5 teaches, “It is not for kings, O Lemuel, it is not for kings to drink
wine; nor for princes strong drink: lest they drink and forget the law, and pervert
the judgment of any of the afflicted.” The danger is obvious. By the way, Pr.
31:6-7 give us the only legitimate use of alcoholic wine in Scripture. “Give strong
drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Let him drink, and forget his poverty, and remember his misery no more.” This
would be using it as an anesthetic; a pain killer. But this is not for everyone; he
says in v. 6, “unto him that is ready to perish.” Of course, they did not have all the
pain killers that we have today. In our time, it would not be necessary to do this.
We have many anesthetics available for those who are dying. Then, about the
only thing available to the average person would have been some kind of alcohol.
Alcohol is a depressant; it is not a stimulant, as some think. After several drinks,
one gets dizzy; then he will pass out. So this passage teaches that alcoholic
beverage would be only for the person who is ready to die; there would be no
hope for his life. All that would be possible would be to ease his pain and help
him forget his misery.
Another passage is Isaiah 5:11. “Woe unto them that rise up early in the morning,
that they may follow strong drink; that continue until night, till wine inflame
them!” Obviously this is alcoholic, because it inflames. Why does he say, “Woe
unto them”? Verse 12 answers, “...they regard not the work of the Lord, neither
consider the operation of his hands.” Everyone knows that when one gives
himself to the drinking of alcoholic beverage, he will not be more spiritual, more
desirous of learning the Word of God. To the contrary, it causes a person to ignore
the Lord. Verses 13-14 reveal two other serious results: people go into captivity
(become slaves to something or someone) and hell enlarges itself! The drinking
of alcoholic wine has caused hell to be enlarged! God does not want anyone to go
to hell; He has given the greatest, dearest gift that He possibly could, to rescue
sinners from it. He never made hell for people. The Lord Jesus Christ said that
hell was prepared for the devil and his angels (Mt. 25:41). However, because of
evil alcohol, hell has had an enlargement campaign. Here, then, is a clear warning
against drinking alcohol, because God does not want anyone to go to hell.
Isaiah 28:7, 8 continues the warning. “But they also have erred through wine, and
through strong drink are out of the way; the priest and the prophet have erred
through strong drink, they are swallowed up of wine, they are out of the way
through strong drink; they err in vision, they stumble in judgment. For all tables
are full of vomit and filthiness, so that there is no place clean.” What a tragic
thing, that even in the days of Isaiah, the priests and prophets were engaged in the
drinking of alcoholic wine! Thus we see that the problem of preachers
recommending alcohol is not new. Six hundred years before Christ, demon
alcohol had worked its way into religion.
4. The making of alcoholic beverages is not a strictly natural process. Years ago I
took for granted that if you took the juice of a grape and let it alone, not
refrigerating it, it would automatically, in time, turn into alcoholic wine. There are
several reasons why this is not true. It takes more than time to make wine.
Sometimes people try to defend its use by saying that it must be good because
God made it. But, the fact is, God did not make it. Man has learned how to make
alcoholic liquors through processes that he has invented. Wine-makers know that
one must have the correct amount of water, sugar, and temperature to make wine.
Keeping grape juice in a refrigerator would prevent if from fermenting, because
the temperature is not right. Likewise, hot, tropical temperature would prevent
fermentation.
In ancient days, before we had refrigeration and vacuum-sealing ability, people
learned to preserve the juice of the grape without turning it into alcoholic wine.
Many people boiled it down into a thick syrup. By doing so, they could preserve
it for long periods of time. When they got ready to drink it, they would simply
add the water to the consistency desired, in much the same way that we take
frozen concentrates and add water. In Bible days, contrary to what many believe,
it was not necessary for everyone to drink alcoholic wine as a table beverage.
I recommend the book entitled Bible Wines and the Laws of Fermentation by
William Patton (Challenge Press). More than a hundred years ago, this preacher
was the only one in his town who believed in total abstinence. He saw that it was
necessary to make an extensive study to see what Scripture taught. This book is
the result of that labor and is the very best thing I have read on the subject.
[One point of Patton’s book is that the making of alcoholic wine requires input
from man. It requires the addition of certain additives (though it might be
something as simple as sugar) and the control of temperature, etc. The natural
processes alone will produce fermentation under certain conditions, but these
natural processes, if unaided by man, rapidly move to a vinegar state. The
alcoholic beverages industry is very much a man-made thing.]
Now we come to the longest point in this entire study, but one which is most
important, chiefly because so many insist that Jesus made and drank alcoholic
wine.
5. Jesus did not drink or make alcoholic wine. Here are ten proofs from Scripture.
The first reason is because of His holy nature. In Hebrews 7:26, we read that the
Lord Jesus is “holy, harmless, undefiled, separate from sinners.” No doubt, the
Saviour, being God in the flesh, had an air of holiness about Himself that could be
seen by even the most casual observer. For instance, the profane soldiers, who
were sent to arrest Him, gave as their reason for returning without Him, that
“never a man spake like this man.” (John 7:46) The words of Jesus were different;
He, no doubt, had a very holy appearance, character, and speech. Why is this so
important? Consider this illustration. The word “cider” may mean an alcoholic
beverage, or plain apple juice. Suppose we lived during the 1920s, prohibition
days, and were approached by two people offering us a drink of cider. One of the
persons, we knew to be one of the holiest men in town, faithful to the house of
God, separated from the world, diligent in prayers, always witnessing to others;
the other was a known liquor dealer. If each one offered us a drink of “his very
own cider,” we would assume that the holy person’s was no more than apple
juice, but there would be no doubt about our opinion regarding the liquor dealer’s
cider! Obviously, the character of a person influences what that one does. Since
the Lord Jesus Christ was “holy, harmless, undefiled, separate from sinners,” we
may safely assume that He would not make that which is called in Scripture a
mocker and deceiver of man, causing untold misery.
A second reason: He would not contradict scripture. In Matthew 5:17-18, Christ
made this clear, saying, “Think not that I am come to destroy, but to fulfill. For
verily I say unto you Till heaven and earth pass, one jot or one tittle shall in no
wise pass from the law, till all be fulfilled.” Therefore, Christ could not have
contradicted Hab. 2:15, “Woe unto him that giveth his neighbor drink, that puttest
thy bottle to him, and makest him drunken also, that thou mayest look on their
nakedness!”
Certainly, Jesus knew that this verse was in the Bible; He was well-acquainted
with Scripture, since it is His Word and was written about Him. He did not come
to violate Scripture, but to fulfill it. He could not have done so, if He had made
alcoholic wine and had given it to his neighbor.
Some people object to the use of this verse by saying that it would apply only to
one who would give his neighbor drink for the purpose of looking on his
nakedness. But we must remember: when one gives his neighbor something
which will make him drunk, he is putting himself in the very class of those who
do so in order to look on their nakedness. And since the Scripture commands us to
“abstain from all appearance of evil” (1 Th. 5:22), we can be sure that the Lord
Jesus would not have done something that would have been associated with such
an evil practice as that described in Hab. 2:15. For the same reason, no Christian
should be engaged in the selling of alcoholic beverage.
The third reason is that Leviticus 10:9-11 commands the priest of God, “Do not
drink wine nor strong drink ... that ye may put difference between holy and
unholy, and between unclean and clean; and that ye may teach the children of
Israel all the statutes which the Lord hath spoken...” Now, since He. 2:17 calls
Christ “a merciful and faithful high priest,” we would expect Him to obey all
Scriptures pertaining to that office. If He had made or drunk alcoholic wine, He
would have disobeyed these verses and would have been disqualified from
teaching the children of Israel the statutes of the Lord.
The fourth reason is found in a passage which we have already considered:

Proverbs 31:4-5 prohibits kings and princes from drinking alcoholic wine or any
other strong drink. If they had done so, their judgment would have been
perverted. It was necessary for Christ to obey these verses also, since He was
Prince of Peace (Isa. 9:6) and King of Kings (Re. 19:16). In Matthew 27:11, He
admitted to being the King of the Jews. He rode into Jerusalem on a donkey’s
colt, to fulfill Ze. 9:9, which prophesied that Israel’s king would enter the city in
just that way. Undoubtedly, He was king, and as such, would have had to obey
Proverbs 31:4-5.
Reason five: Christ did not come to mock or deceive people, yet Proverbs 20:1
says that wine does both. Rather than coming to mock or deceive he came to
save!
Reason six: He did not come to send people to hell. We have already seen that
Isaiah 5:11-14 teaches that hell had to be enlarged because of the drinking of
alcoholic beverage. Christ did not come to send people to hell; listen to Joh. 3:17:
“For God sent not his Son into the world to condemn the world; but that the world
through him might be saved.”
Reason seven: Christ did not come to cast a stumblingblock before anyone; yet,
Romans 14:21 teaches that a person who gives another alcoholic wine does just
that. “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy
brother stumbleth, or is offended, or is made weak.” Everyone who has studied
the problem of alcoholism has learned that some people cannot handle any
amount of alcohol, while others may drink one or two “social” drinks and stop.
Experts do not know why this is true; various theories have been propounded, but
nothing has been proved to be true regarding every person. Some say it is
chemical; others insist that it must be psychological. The fact is, we do not know
for certain. In any given group of people, there would be several potential
alcoholics. What a shame it would be for a person, who is a potential slave to it,
to get his first taste at the Lord’s table in church, then proceed down the road of
misery to an alcoholic’s grave!
I certainly would not want my children to get their first taste of alcohol at the
family meal; nor would I want them to get it at church. One or more of them
could well be potential alcoholics. As evidence that this is possible, we should
consider that some denominations which serve alcoholic wine in their religious
services also operate homes for alcoholic priests!
But we can be absolutely sure that Christ did not come to cause others to stumble!
The eighth reason: John 2, the miracle of turning water into wine, does not
require that it be alcoholic. Many insist that it was, on the basis of verse 10,
which says, “Every man at the beginning doth set forth good wine; and when men
have well drunk, then that which is worse; but thou hast kept the good wine until
now.” They would say that, in those days, it was common to serve the best
alcoholic wine at first, saving the worst until later, when men’s tastes have been
dulled by much drinking. But the point is just the opposite here! These people
could definitely recognize that the wine which Jesus made was much better than
what they had been served at first. This could not have been possible if they were
already well on their way to becoming intoxicated! The fact is, neither the wine
which they had at first, nor that which Christ made, was alcoholic.
Reason nine is found in the same passage: the Lord Jesus Christ would not have
gotten glory from making drunk people drunker. Verse 11 is most important when
it states that, by this miracle, Jesus “manifested forth his glory.” Verse 10
indicates that the people had drunk quite a bit of whatever kind of wine they were
drinking. If it had been alcoholic, they would have been intoxicated, or nearly so.
Had Christ made alcoholic wine, He would have made drunk people drunker, or
almost-drunk people completely drunk! Such a deed would certainly not have
manifested any glory to Him!
This chapter also gives us the tenth reason: making drunk people drunker would
not have caused his disciples to believe more strongly on him, yet verse 11 says
that, as a result of what He did in turning the water into wine, “his disciples
believed on him.” John 1:41 shows that they had already believed on Him as
Messiah; this was a deepening of their faith and a proof that they had not been
wrong. Would making drunk people drunker inspire such faith? The opposite
would be likely! They were not looking for a Messiah who would pass out free
booze! Thus, because of the description of this miracle and its result, we can not
conclude otherwise than that this wine was non-alcoholic.
In closing this subject, we must consider two things. One passage, we have
already seen. Romans 14:21 clearly teaches that Christians should totally abstain,
the reason being that it is good “neither to eat flesh, nor to drink wine, nor any
thing whereby thy brother stumbleth, or is offended, or is made weak.” We have
already seen that people may be potential alcoholics. By the social drinking of
alcohol, one might encourage a person to start drinking, who would not be able to
stop. Missionaries and tourists to foreign countries, where alcohol is a common
table beverage, should remember this. We should also wake up and realize that, in
such countries, alcoholism is also rampant. Let us totally abstain, so that we
might not encourage someone to drink and go down the road to alcoholism.
The last consideration is 1 Corinthians 6:9-10. Here, the Bible teaches that
drunkenness will send a person to hell. “Know ye not that the unrighteous shall
not inherit the kingdom of God? Be not deceived: neither fornicators, nor
idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall
inherit the kingdom of God.”
This does not mean that a drunkard can never be saved, because the next verse
says that some of the Corinthians committed these very acts before they were
converted. A person can be gloriously set free from drunkenness, by receiving
Jesus Christ as Lord and Saviour and by following His teachings. Many people
have experienced such a release! But the tragedy is that if a person continues in
drunkenness, refusing to let Jesus be the Lord, preferring rather to let king alcohol
rule, that one can look for nothing but a drunkard’s grave and eternity in the lake
of fire. “Be not deceived,” the Bible says “the unrighteous shall not inherit the
kingdom of God.”
If you are having trouble with this sin, let me encourage you to realize that you
can ask Jesus Christ to be the Lord of your life and Saviour from all your sins,
and to set you free. You can know what it means to be free in Christ! The Bible
says, “If the Son shall make you free, ye shall be free indeed” (Joh. 8:36). Realize
that you are a sinner in God’s sight, “For all have sinned and come short of the
glory of God” (Ro. 3:23). Repent of your rebellion against God, surrendering to
His authority. “Except ye repent, ye shall all likewise perish” (Lk. 13:3). Receive
Christ as your Lord and Saviour. “As many as received him, to them gave he the
power to become the sons of God” (Joh. 1:12).
What about 1 Timothy 5:23? “...drink no longer water, but use a little wine for thy
stomach’s sake and thine often infirmities.” Many insist that here the Bible gives
the privilege, if not a command, of using alcoholic wine as a medicine. However,
this cannot possibly be referring to alcoholic wine, because he specifically says
that it is to be taken for Timothy’s stomach. He obviously had some kind of
stomach disease and any doctor will tell you that such a person must abstain from
alcoholic beverage. This author has had much stomach trouble through the years
and has consulted various doctors, observing various dietary restrictions. In every
case, they warned against drinking any alcoholic beverage whatsoever. If we
know that today, surely the Holy Spirit of God knew that when He inspired this
verse! We do not know what Timothy’s specific infirmities were, nor do we know
what kind of healing properties there were in grape juice. Maybe Paul was saying
that Timothy should not drink the water, since in many parts of the world it is not
pure and would cause a healthy person to have trouble from amoebas, etc. One
who already had stomach problems would only multiply them by drinking impure
water. Paul might have been recommending that Timothy drink grape juice only.
In any case, we can be positive that he was not telling him to put alcohol in a bad
stomach!
Is It Acceptable for a Christian to Drink Moderately? (1) No, even slight drinking
impairs one’s thinking and lowers alertness to spiritual danger (1 Pe. 5:8-9). (2)
No, Christians are not to be controlled by liquor (Ep. 5:18). (3) No, Christians are
priests, and the Bible forbids priests to drink (1 Pe. 2:9; Le. 10:8, 11). (4) No,
Christians are not to touch the unclean thing (2 Co. 6:17 - 7:1). (5) No, Christians
are to abstain from every form of evil (1 Th. 5:22). (6) No, Christians who drink
cause others to stumble (Ro. 14:21). (7) No, wine is a mocker and a deceiver (Pr.
20:1). No man who takes an alcoholic beverage to his lips knows exactly where it
will lead. [See Drunkenness, Sober, Strong Drink, Temperance.]
WINEBIBBER. Wine drinker; one given to wine; drunkard (Pr. 23:20; Mt.
11:19; Lk. 7:34). [See Drunkenness, Strong Drink, Wine.]
WINEFAT. The vat or vessel into which juice flows from a wine press (Isa. 63:2;
Mk. 12:1).
WINK AT. Overlook (Ac. 17:30).
WINKETH. To wink the eyes is to use the eyes to signify or to hint at
something. In Scripture it refers to wicked men expressing and sealing evil deeds
with a wink (Ps. 35:19; Pr. 6:13; 10:10). “Deceivers are winkers, professing
kindness to their neighbors, by a wink of the eye they give a hint to their
accomplices to cheat or rob. Sly and artful men are referred to. A man who does
his work by looks or words, hints and innuendoes, rather than by words like the
‘prating fool,’ such a man ‘causeth sorrow.’ He destroys social confidence, he
slackens and snaps the bond of friendship, he sows the seeds of jealousies, and
evokes the querulous tones of dissensions. The artful character is the most
mischievous in society. He works his diabolic designs by a ‘wink.’ Blackens
reputations, creates quarrels, breaks hearts by a ‘wink’”(David Thomas on Pr.
10:10). [See Beguile, Deceit, Dissemble, Dissimulation, Doubletongued, Feign,
Flattery, Flattering Titles, Hypocrisy, Pride, Sincere, Sleight, Subtil.]
WINNOW. To separate and drive off the chaff from grain by means of wind; to
fan; to sift (Ru. 3:2; Isa. 30:24).
WISDOM. The knowledge and fear of the Lord which results in a hatred of sin
and a love for truth and righteousness (Job 28:28; Ps. 111:10; Pr. 1:7; 2:10-13;
9:10; 15:33). Wisdom is the principal thing in life and more valuable than all
precious commodities (Job 28:12-19; Pr. 4:7; 8:11; 16:16).
Sources of Wisdom: God (Ex. 28:3; De. 34:9; 1 Ki. 4:29; Job 28:12-28; 32:7, 8;
38:36; Ps. 51:6; Pr. 2:7; Da. 2:20-23; Ac. 6:3; 2 Pe. 3:15). The Scriptures (De.
4:6; Pr. 1:1-6; Col. 3:16). Prayer (Ep. 1:17; Col. 1:9; Ja. 1:5). Teaching and
warning (Col. 1:28).
Bible Facts about Wisdom: Wisdom is practical holy living (Pr. 1:2-4). Wisdom
must be diligently sought (Pr. 2:1-9; 8:33-36). Those who reject God’s Word have
no wisdom in them (Je. 8:9). Pride corrupts wisdom (Eze. 28:17). The wisdom of
God is the gospel of Jesus Christ (1 Co. 1:20-24). All treasures of wisdom are hid
in Jesus Christ (Col. 2:3). True wisdom will show itself in meekness and holiness
(Ja. 3:13-17).
The Wisdom of Proverbs 8-9. The wisdom described in this passage is a poetic
reference to Jesus Christ. We can see this by comparing this wisdom with Christ.
(1) Wisdom is zealous in seeking men (Pr. 8:1-5; Lk. 19:10). (2) Wisdom speaks
righteous words (Pr. 8:6-9; Joh. 1:14; 7:46; 1 Pe. 2:22). (3) Wisdom is the source
of practical wisdom (Pr. 8:14; Col. 2:3). (4) Wisdom is the source of authority (Pr.
8:15, 16; Mt. 28:19). (5) Wisdom is eternal (Pr. 8:23; Joh. 1:1). (6) Wisdom has a
special relationship with the Father (Pr. 8:30; Joh. 17:5, 24). (7) Wisdom is life
(Pr. 8:35; Joh. 1:4). (8) Wisdom is salvation (Pr. 8:35; 1 Co. 1:30). [See Fool,
Jesus Christ, Sophia.]
WISE. (1) Understanding; prudent; discerning (Ge. 3:6; Pr. 1:5; 9:8,9; 10:8; 13:1;
14:16; ). (2) Cunning; skillful (Ge. 41:8; Ex. 7:11; 28:3; 31:6; 36:1). (3) Manner
(Le. 19:17; 27:19; Nu. 6:23; Mt. :18).
WISE, ANY. Any manner; any way (Ex. 22:23; De. 21:23; Mk. 14:31).
WISE, THIS. This manner (Nu. 6:23; Mt. 1:18).
WISE GOD. [See Only Wise God.]
WIST. To know; to be acquainted with (Mk. 9:6; 14:40; Lk. 2:49; Joh. 5:13; Ac.
12:9; 23:5).
WIT. Knowledge; understanding (Ge. 24:21; Ex. 2:4; 2 Co. 8:1). The phrase “do
you to wit of” in 2 Co. 8:1 means to make you to know, to inform you.
WITCHCRAFT. Magic; sorcery; demonism; occultism (Ex. 22:18; Le. 19:26,
31; 20:6; De. 18:9-14; 1 Sa. 15:23; 2 Ki. 9:22; 2 Ch. 33:6; Isa. 47:13-15; Je.
27:9-10; Da. 2:10; Mi. 5:12; Na. 3:4; Ac. 19:19; Ga. 5:20; Ep. 5:11; 6:10-18; Re.
21:8). The Bible makes no distinction between “white magic” and “black magic.”
Every type of occultism is forbidden. The ancient idolatrous kingdoms mentioned
in the Bible, such as Babylon, Assyria, Egypt, Persia, Greece, and Rome, were
devoted to witchcraft. Methods included consulting the stars (astrology),
attempting to commune with spirits (spiritism or consulting with familiar spirits),
attempting to commune with the dead (necromancy), enchantment, interpretation
of dreams, and divination. The Egyptian Book of the Dead was occultic to the
core. There were magic spells to supposedly assist the dead person’s journey in
the afterlife. The spells were written in the Egyptian tombs. Curses formed a large
part of Egyptian occultism.
Divination
Divination refers to fortune telling; future telling; divining into the unknown (Nu.
22:7; 23:23; De. 18:10, 14; 1 Sa. 6:2; 28:8; 2 Ki. 17:17; Isa. 44:25; Je. 14:14;
27:9; 29:8; Eze. 13:6, 9, 23; 21:21-22, 29; 22:28; Mi. 3:6-7, 11; Ze. 10:2; Ac.
16:16). The Assyrian king Ashurbanipal boasted of his abilities in this field: “I
can discern celestial and terrestrial portents and deliberate in the assembly of the
experts. I am able to discuss the series ‘if the liver is a mirror image of the sky’
with capable scholars. ... I have read cunningly written text in Sumerian, dark
Akkadian, the interpretation of which is difficult” (Dominique Charpin, Reading
and Writing in Babylon, p. 55).
There were many forms of divination. There was divination by casting lots
(Esther 9:24), by observing the path of lightning, the tail of a meteor, the state of
the moon, the position of Saturn in relation to the halo of the moon, and many
other things.
Leanomancy was divining by interpreting the motion of oil in water.
Archaeologists found a two-tablet instruction guide for divining from patterns of
oil on water in a cup from the early second millennium BC (K.A. Kitchen, On the
Reliability of the Old Testament, Eerdmans, 2003, p. 351).
Augury was divination by the observance of bird behavior (whether it flew off to
the right or left, flew over a river, etc.). The Greek philosopher Hecateus told
about a Jew named Mosollam, a soldier in the army of Alexander the Great, who
thwarted an attempt at augury. Mosollam was “the most skillful archer that was
among the Greeks or barbarians.” “Now this man, as people were in great
numbers passing along the road, and a certain augur was observing an augury by
a bird, and requiring them all to stand still, inquired what they stayed for.
Hereupon the augur showed him the bird from whence he took his augury, and
told him that if the bird stayed where he was, they ought all to stand still; but that
if he got up, and flew onward, they must go forward; but that if he flew
backward, they must retire again. Mosollam made no reply, but drew his bow, and
shot at the bird, and hit him, and killed him; and as the augur and some others
were very angry, and wished imprecations upon him, he answered them thus:
How can this bird give us any true information concerning our march, who could
not foresee how to save himself: for had he been able to foreknow what was
future, he would not have come to this place, but would have been afraid lest
Mosollam the Jew should shoot at him, and kill him” (cited from Josephus,
Jewish Wars).
Reading the sheep’s liver was another popular form of divination. After
requesting the “gods” to inscribe their message upon the entrails of the animal,
the diviner would sacrifice it and examine the organs for deviations from the
normal state, shape, and coloring. The gallbladder was also used for this purpose.
There were interpretive texts inscribed in clay made in the shape of the liver to
assist the diviner. Documents found in the ancient Elamite kingdom contain the
following interpretation by a king: “If on the lower part of the naplastu [a section
of the liver] a piece is missing, the god Sin will help my army. If a piece is
missing on the right side, problems will develop in my army. If the piece is
missing in the upper part of the usurtu [another part of the liver] fire will eat the
main gate of my city” (Persians: Masters of Empire, Time-Life, 1995, p. 29).
Nebuchadnezzar used liver divination to determine whether to attack Rabbath or
Jerusalem. “For the king of Babylon stood at the parting of the way, at the head of
the two ways, to use divination: he made his arrows bright, he consulted with
images, he looked in the liver” (Eze. 21:21).
A popular form of divination in the Roman Empire involved the serpent god
Asklepios. This was the favored “god” of Pergamos, where one of the seven
churches of Revelation was located. Asklepios was depicted as a serpent coiled
around a staff. The serpents were depicted on a monument outside of the
Asklepios Temple at Pergamos. Those seeking healing or enlightenment slept in
the court of the temple, which was infested with snakes, hoping the serpent god
would grant healing or revelation.
The following are the other terms used in the Bible to describe various forms of
witchcraft:
Astrologer—one who observes the heavens, believing the heavenly bodies
influence men’s lives (Isa. 47:13; Da. 1:20; 2:2, 10, 27; 4:7; 5:7, 11, 15).
Charmer—those who cast spells; sorcery; incantations (De. 18:10).
Consulter with familiar spirits—attempted communication with the dead whereby
the consulter comes into contact with deceiving spirits; seances (De. 18:10).
Enchanter—to use enchantments; spell casting; charms; communication with
spirits (Ex. 7:11, 22; 8:7, 18; Le. 19:26; Nu. 23:23; 24:1; De. 18:10; 2 Ki. 17:17;
21:6; 2 Ch. 33:6; Isa. 47:9, 12; Je. 27:9).
Familiar spirits—spirits involved with those attempting to communicate with the
dead; deceiving spirits impersonating the dead; spirits participating in witchcraft
and those who are in communication with them (Le. 19:31; 20:6, 27; De. 18:11; 1
Sa. 28:3-9; 2 Sa. 21:6; 23:24; 1 Ch. 10:13; 2 Ch. 33:6; Isa. 8:19; 19:3; 29:4).
Necromancy—the art of revealing future events by pretending communication
with the dead (De. 18:11).
Observer of times—one who consults the stars; who believes the heavenly bodies
have a ruling influence over the physical and moral world (De. 18:10; Isa. 47:13;
Da. 1:20; 2:2).
Prognosticator—one who consults the stars in an attempt to predict the events of
men’s lives (Isa. 47:13).
Soothsaying—one who divines, consults the stars; predicts the future; fortune
telling (Jos. 13:22; Isa. 2:6; Da. 2:27; 4:7; 5:7, 11; Mi. 5:12; Ac. 16:16).
Sorcery—the practice of witchcraft; wizardry; magic; divination; enchanting (Ex.
7:11; Isa. 47:9, 12; 57:3; Je. 27:9; Da. 2:2; Mal. 3:5; Ac. 8:9, 11; 13:6, 8; Re.
9:21; 18:23; 21:8; 22:15). Sorcery was “hostile magic” in which an individual
sought to bring harm to others or to gain power over them for financial or
political advantage, etc. It used spells or curses. In the following example a man
complains to the gods about a sorceress who is cursing his wife: “She stands day
and night before the gods and curses my wife before the gods ... She wishes for
her death, saying, ‘Let her die!’ O gods, my lords, why do you listen to this evil
talk?” (Collins, p. 190).
Witch—one who practices witchcraft; worshiper of Satan; nature worshiper; one
who practices sorcery and enchantment (Ex. 22:18; De. 18:10; 1 Sa. 15:23; 2 Ki.
9:22; 2 Ch. 33:6; Mi. 5:12; Na. 3:4; Ga. 5:20)
Wizard—sorcerer; conjurer; charmer; enchanter (Le. 19:31; 20:6, 27; De. 18:11; 1
Sa. 28:3, 9; 2 Ki. 21:6; 23:24; 2 Ch. 33:6; Isa. 8:19; 19:3). [See Astrology, Capital
Punishment, Devils, Idolatry, Mutter, Peep.]
WITHAL. Used adverbially in the sense of likewise, besides, at the same time (1
Ki. 19:1; Ps. 141:10; Ac. 25:27); and also (Le. 11:21; Job 2:8, etc.) where we
would use “with” (The Bible Word-Book).
WITHS. Slender twigs twisted into a rope (Ju. 16:7-9) (Concise).
WIT’S END. To come to the end of one’s own resources; to be totally
disheartened; to be in desperation because of extreme circumstances (Ps. 107:27).
WITTINGLY. To act wisely; intelligently (Ge. 48:14).
WITTY. Skillful; ingenious; clever (Pr. 8:12).
WIZARD. One who deals in magic and sorcery in an attempt to pry into the
secrets of the spirit world (Le. 19:31; 20:17; De. 18:11; 1 Sa. 28:3, 9; 2 Ki. 21:6;
Isa. 8:19; 19:3). [See Witchcraft.]
WOE WORTH. Evil be to; woe be to (Eze. 30:2).
WOMAN. In John 2:4, the Lord Jesus Christ addressed His mother by the term
“woman.” This was not a term of disrespect, as it would be today. It was a term,
rather, of respect, and is the same Greek word commonly translated “wife.” Christ
used the same term to address his mother at the cross in John 19:26, and the
woman of faith in Matthew 15:28.
WOMEN. The following study, “The Worth of Women,” is adopted from the
Thompson Chain Study Bible:
There were many notable women God used in the Bible.
Eve - the mother of all mankind - Ge. 3:6
Miriam - the co-leader and prophetess - Nu. 12:1-2; Mi. 6:4
Deborah - the patriotic judge and prophetess - Jud. 4:4
Ruth - the woman of constancy - Ru. 1:16
Hannah - the ideal mother - 1 Sa. 1:20 - 12:19
Abigail - the capable woman - 1 Sa. 25:3,18-19

The Shunammite - the hospitable woman - 2 Ki. 4:8-10
Esther - the self sacrificing woman - Es. 4:16
The Canaanite - the woman of faith - Mt. 15:28
Mary Magdalene - the transformed woman - Mk. 16:1, 9
Elizabeth - the humble woman - Lk. 1:43
Mary - the woman chosen of God - Lk. 1:30-38
Mary of Bethany - the woman immortalized by Christ - Mt. 26:13; Lk. 10:42
Martha - the worried housekeeper - Lk. 10:40
The Woman Evangelist - Joh. 4:29
Dorcas - the benevolent seamstress - Ac. 9:36
Lydia - the business woman - Ac. 16:14
Priscilla - co-laborer of Paul and discipler of Apollos - Ac. 18:26; Ro. 16:3
Phoebe - a special messenger and servant of the church - Ro. 16:1-2
Women portrayed some special distinctions in the New Testament.
Women were the last ones at the cross - Mk. 15:47
Women were the first ones at the tomb - Joh. 20:1
Women were the first to proclaim the resurrection - Mt. 28:8
A woman was the first witness to the Jews - Lk. 2:37 & 38
Women participated in the first prayer meeting - Ac. 1:14
A woman was the first European convert - Ac. 16:14
A woman labored with Paul and discipled Apollos alongside her husband - Ac.
18:18-26
Women contended in the gospel ministry alongside Paul - Ph. 4:3
God used special women to deliver insightful messages to His people.
Miriam - Ex. 15:20
Deborah - Jud. 4:4
Huldah - 2 Ki. 22:14; 2 Ch. 34:12
Anna - Lk. 2:36
God wants to use women in special ways to His glory.
Their skills are used to provide for His work - Ex. 35:25
Their compassion and provision ministers to the poor - Pr. 31:20
Their small sacrifices are greatly esteemed by God - Lk. 21:2-4
Their kindness teaches respect - Pr. 11:16
Their noble character is an honor to a husband - Pr. 12:4
Their wisdom builds a strong home - Pr. 14:1
Their modesty and decency bring honor to God - 1 Ti. 2:9-10
Their example of self-control and ministry of discipleship produces godliness in
younger women - Tit. 2:3-5
Their submission, purity, and reverence wins an unbelieving husband - 1 Pe. 3:1-2
WOMEN PREACHERS. Men and women were made for different roles. The
N.T. teaches that men are to be the leaders. Women were not created to rule. The
prophet Isaiah condemned Israel when he said women ruled over them (Isa. 3:12).
In the church, no woman is qualified to be a pastor or a deacon or to hold any
other leadership position over men. See 1 Co. 14:34-37; 1 Ti. 2:11-14.
Are These Commandments for All Churches? Some claim that these commands
were meant only for first century Christians or were only for the particular
situation at Corinth. This cannot be true for many reasons. (1) Paul said that his
instructions in 1 Corinthians 14 are the commandments of the Lord (1 Co. 14:37).
As such they must be obeyed by all Christians and by every church. (2) The
Apostle said that the instructions of 1 Corinthians 14 are a test of spirituality (1
Co. 14:37). Those who reject the teaching of 1 Corinthians 14 concerning a
woman’s role in the church prove that they are unspiritual. (3) The Holy Spirit
refers to the original order of creation—Adam first, then Eve (1 Ti. 2:12-13).
Since the order of creation has not changed since 1 Timothy was written, and
since it does not change in our culture or century, we know that the instructions of
the New Testament about the woman’s role in the church apply to us today. (4)
Paul referred to man’s fall to support his teaching regarding the Christian
woman’s subjection to the man (1 Ti. 2:14). Again this shows that the Apostle’s
teaching about the woman transcends any one culture or generation. (5) Paul
referred to human nature to support his teaching regarding women (1 Ti. 2:14).
The woman has a different makeup than the man. She was designed for a
different role in life—that of a wife and mother. Her emotional, psychological,
and rational makeup are geared perfectly for this, but she was not designed for
leadership. In the garden of Eden, the devil deceived Eve, but he didn’t deceive
Adam. He sinned, but he was not deceived. Eve had allowed herself to be thrust
into a position of decision making she was not supposed to occupy. (6) Paul
commanded that his instructions were to be kept until Christ’s coming (1 Ti.
6:14). (7) Paul’s letter to Corinth, in which he spoke of women being in subjection
to men, was for all Christians, not just those in Corinth (1 Co. 1:2). It is clear that
Paul’s instructions were not intended merely for a special situation that existed at
Corinth.
Women Leaders in the Old Testament. Why did God make DEBORAH a judge in
Israel (Judges 4:4-5)? The answer is not difficult. God’s perfect will is for men to
lead. That is too clear to misinterpret, but when men will not assume their
responsibilities, God uses women. The men in Deborah’s day were very weak and
cowardly. This is seen in the fact that Barak, the captain of the armies of Israel,
refused to go into battle unless Deborah went with him. What a brave man! What
a hero! The woman had to remind him that God had said it is time to fight; the
woman had to encourage and challenge him to go; the woman had to go with him
(Ju. 4:8). Deborah clearly realized that this was not right nor natural, and she told
Barak it would result in shame upon his name (Ju. 4:9). Obviously it was a period
in Israel’s history during which God could find no man to do His will, so He used
a brave, willing woman. We can praise God for women like Deborah who are
willing to be strong when the men are weak. This has often happened, both in
secular and church history. The root problem in Deborah’s day was spiritual
apostasy. When God’s people turn away from Him, He renders the men powerless
against their enemies and removes wisdom from their hearts. It is a judgment
upon apostate people. We can see this very thing today in apostate North America
and Europe. The leaders are weak and seem entirely lacking even in common
sense. We cannot control our little children, and women rule over us (compare
Isaiah 3:12). It is God’s judgment because of the apostate condition of professing
Christendom. Israel in Deborah’s day was in bondage to their enemies only
because of their apostasy from the true God and His revealed will recorded in the
Scriptures (Judges 4:1-2). This was why the men were so weak. God had
removed their power as He did from sinful Samson (Amos 2:14-15).
What about THE DAUGHTERS OF PHILIP? They were prophetesses (Acts

21:8-9). The fact that God gave gifts of prophecy to women does not mean that
they are free to take authority in the church or to prophesy to men. When Paul
was staying at Philip’s house, God used a male prophet from another city to come
and prophesy to Paul (Acts 21:8-11). There is no doubt that God gave the gift of
prophecy to some women (Acts 2:18), but the Holy Spirit has placed restrictions
on the exercise of those gifts. 1 Timothy 2 and 1 Corinthians 11 and 14 are Holy
Scripture. Paul warned that those who ignore this instruction are not spiritual (1
Co. 14:37). God richly gifts women in spiritual things, but they are restricted in
the exercise thereof. The woman’s ministry is focused on women and children (1
Ti. 2:15; Tit. 2:3-5). As noted earlier, there were no women apostles, and the
divine standards for pastors apply only to men (1 Ti. 3:2-4; Titus 1:5-9).
WONDERFUL. Great; singular (De. 28:59; 2 Sa. 1:26; Job 42:3; Ps. 40:5; 78:4;
107:8; 111:4; 119:129; 139:14; Je. 5:30; Mt. 21:15; Ac. 2:11).
WONDERS. The term “wonders” in the O.T. usually refers to God’s miracle-
working power. He accomplished in redeeming Israel from Egypt (Ex. 3:20; 4:21;
De. 4:34; 6:22; Jos. 3:6; Ne. 9:10; Ps. 77:11; 106:7; 135:9; Je. 32:20). In the N.T.
this term is used in connection with “signs and wonders” (Ac. 2:22, 43; 4:30;
5:12; 6:8; 7:36; 14:3; Ro. 15:19; 2 Co. 12:12; He. 2:4). The devil will perform
“wonders” in the last days (2 Th. 2:9; Re. 13:13). [See Miracle, Sign.]
WONT. Known; accustomed (2 Sa. 20:18; Mt. 27:15; Lk. 22:39; Ac. 16:13).
WOOF. The threads that cross the warp in weaving (Le. 13:48-58).
WORD. [See Bible, Logos.]
WORKFELLOW. Fellow worker (Ro. 16:21).
WORKS. [For the place of works in salvation see Gospel, Grace, Justification.]
WORLD. Three different words are translated “world” in the N.T. First, there are
kosmos and oikoumene. KOSMOS is the word most commonly translated “world”
(roughly 200 times) and means order or arrangement. The basic meaning of
kosmos is seen in its usage in 1 Pe. 3:3. Here it is translated “adorning,” and
refers to a woman adorning herself. In so doing, she arranges her clothes upon
herself in an attractive manner. This word speaks of the orderly arrangement of
the world, the world system. OIKOUMENE means a habitable place. The root of
this word is oikos, the Greek word commonly translated “house” or “household.”
The emphasis of oikoumene is the world as the habitation of man. Kosmos and
oikoumene have four basic meanings in the Bible: (1) It is used to speak of nature,
of the earth and all things therein—man and animals, land and sea (Ac. 17:24).
(2) It is used to refer to civilizations and societies. It was this world which Satan
offered to Jesus (Mt. 4:8). This is the world which hates Christians (Jn. 15:18,19),
which is to hear the Gospel (Mk. 16:15), and into which false teachers are entered
(2 Jn. 7). (3) World is used to refer to the men who live on the earth. This is the
meaning of the term “world” in Jn. 3:16 which says God so loved the world and
gave His only begotten Son to die for it. It is not man’s wicked societies and
inventions that God loves, but man himself. (4) World is used to refer to the
wicked things men do (1 Jn. 2:15-17). In speaking of the world, the Bible
emphasizes its wickedness. Men are evil by nature, and the societies they have
made are also evil. Adam’s firstborn son, Cain, murdered his brother Abel. When
rebuked by God, Cain went out from His presence and built a city and had sons,
who became cattlemen, musicians, and workers in brass and iron (Ge. 4:16-22).
This is the origin of the world civilizations. Adam, after he had rebelled against
God, conceived Cain, who inherited Adam’s wicked nature and became a
murderer. This Cain went out from the presence of God and, together with his
self-willed sons, tried to build a comfortable world without God. This earth is still
populated with sons of Adam, all going about their self-willed ways to build their
own comfortable societies apart from the true and living God. Adam’s children
are religious, but it is self-willed religion based on human invention. Cain was
religious. He brought an offering to God, but his offering was rejected because he
refused to come as a condemned sinner trusting God’s Sacrifice. The Bible warns
God’s people not to love this world system and the evil things in it (1 Jn.
2:15-17). To love this world is to be the enemy of God (Ja. 4:4). Satan is the ruler
of this world in that he controls the lives of all unsaved men (2 Co. 4:4; Ep. 2:1-3;
Re. 12:9). The whole world lies in wickedness (1 Jn. 5:19), and the Christian
must be careful not to imitate the evil ways of the world (Ro. 12:1-2; Ja. 1:27).
Jesus Christ warned that a man cannot serve both God and the world (Mt. 6:24).
Christ died to deliver the believer from this present evil world (Ga. 1:4). The
Christian is not of this world (Jn. 15:19; 17:16); he is crucified unto the world
(Ga. 6:14).
Another Greek word often translated world is AION (Mt. 13:22). It refers to the
ages both of space and of time. The world system, the universe, was made as the
sphere for the working out of God’s eternal purposes. Christ created the aions
(Heb. 1:2) and He sits as King over them (1 Ti. 1:17). Aion is also translated
“age” (Eph. 2:7; Col. 1:26) and “forever” (most often referring to God and Christ)
(Mt. 6:13; Joh. 12:34; 14:16; Ro. 9:5; 11:36; 16:27; 2 Co. 11:31; Ga. 1:5; Php.
4:20; 1 Ti. 1:17; 2 Ti. 4:18; Heb. 1:8; 5:6; 7:24; 13:8; 1 Pe. 5:11; 2 Pe. 3:18; Jude
1:25; Re. 1:6, 18; 4:9, 10; 5:14; 7:12; 10:6; 15:7). The eternal aions also refer to
the Word of God. In 1 Pe. 1:23, 25, we are told that the Word of God “liveth and
abideth for ever” and “endureth for ever. This is eis aion, or into the ages. The
eternal torment of the unsaved is also said to be eis aion aion (Re. 14:11; 20:10),
a most fearful concept. In the following verses, aion seems to have the dual
meaning of world (physical) and of age (Lu. 1:70; 16:8; 20:34; Ac. 15:18; 1 Co.
2:7-8; 3:18; Eph. 4:4; Ga. 1:4; Eph. 1:21; 3:9; 1 Ti. 6:17; 2 Ti. 4:12; Tit. 2:12).
The ultimate goal of the aions is described in Ephesians 1:10, “That in the
dispensation of the fulness of times he might gather together in one all things in
Christ, both which are in heaven, and which are on earth; even in him.” The word
“time” here is the same concept as “age.” Note in Ephesians 1:10 that there are
“times,” plural. There are past aions (Col. 1:26), the present aion, and aions to
come (Lu. 18:30; Eph. 1:21; 2:7; Heb. 6:5). In Eph. 3:21, “world without end” is
aion aion. In brief, aion refers both to the physical universe and to the time
universe. Aion refers to worlds of matter and to the worlds of time. The physical
universe is the realm or sphere in which God’s plan for the aions take place. The
present heaven and earth is the sphere of the past and present ages, while the new
heaven and new earth will be the sphere of the ages to come. “The ‘eons’ are used
metonymically in the Greek to mean all that exists as well as all that transpires in
them, in brief: heaven and earth and all that has its being in them” (Lenski).
“Literally, ‘ages’ with all things and persons belonging to them; the universe,
including all space and ages of time, and all material and spiritual
existences” (Jamieson, Fausset, Brown). [See Satan, Sin.]
WORLDLY. The condition of a Christian who follows the fleshly ways of the
world (Tit. 2:12). [See Carnal, Holy, Spiritual, World.]
WORMWOOD. A plant which has a bitter, nauseous taste; often used to
describe God’s judgment (De. 29:18; Pr. 5:4; Je. 9:15; 23:15; Lam. 3:15, 19; Am.
5:7; Re. 8:11).
WORSE LIKING. Worse looking (Da. 1:10).
WORSHIP. To bow down; to honor; to exalt; to pay homage; to reverence (Ge.
24:52; Ex. 4:31; 12:27; 24:1; 33:10; 34:8; Mt. 2:11). Bible truths about worship:
Only the Lord God of the Bible is to be worshipped (Ex. 20:1-6; 34:14; 2 Ki.
17:36; Mt. 4:10; Ac. 10:25, 26). Not even angels are to be worshipped (Re.
22:8-9). Jesus Christ is to be worshipped (Mt. 2:11; 8:2; 9:18; 14:33; 15:25;
18:26; 20:20; 28:9, 17; Ph. 2:9-11; He. 1:6). Worship is in vain if based on the
traditions of man instead of the Word of God (Mt. 15:9; Mk. 7:7). Worship must
be in Spirit and in truth (Joh. 4:24; Ph. 3:3). The world will one day worship the
devil and his Antichrist (Re. 13:4, 8, 12, 15). [See Jesus Christ, Music, Offerings,
Priest.]
WORTHIES. Nobles (Na. 2:5).
WOT, WOTTETH. The present tense of wit; to know (Ge. 21:26; 39:8; 44:15;
Ac. 3:17; 7:40; Ro. 11:2; Ph. 1:22).
WOULD GOD. An exclamation which means “If only this would be so” (Nu.
11:29; 14:1; De. 28:63; 2 Sa. 18:33; 2 Ki. 5:3).
WOULD NONE OF. Would not have; refused (Pr. 1:25).
WOULDEST NEEDS. [See Needs.]
WRATH. [See Anger, Day of the Lord, Great Tribulation, Judgment.]
WROTH. Wrath; anger [See Wrath.]
WREATHEN. Interwoven; twisted; braided (Ex. 28:14).
WREST. To twist; pervert (Ex. 23:2; De. 16:19; Ps. 56:5; 2 Pe. 3:16).
WRETCHED. Miserable; sunk in deep affliction (Nu. 11:15; Ro. 7:24; Re.
3:17).
WRINGED. Wrung (Ju. 6:38).
-X-
XERXES. [See Artaxerxes.]
-Y-
YAHWEH. An alternate spelling of Jehovah. [See Jehovah.]
YEARN. To be stirred with emotion; to feel an earnest desire (Ge. 43:30; 1 Ki.
3:26).
YESTERNIGHT. Last night; yesterday (Ge. 19:34; 31:29, 42). “We retain
‘yesterday,’ though yesternight has become obsolete. In old English many other
such compounds are found; yestermorn, yestere’en, yestereve, etc. (The Bible
Word-Book).
YOKE. The harness that secures an animal to a cart or plough; and the beam to
which two animals are fastened for any purpose of labor; it is also used to denote
the number two, as “a yoke of oxen” (1 Sa. 11:7). It is employed as a symbol of
servitude and slavery (Je. 28:2-14; 1 Ti. 6:1). Also of the grievous bondage of
being under the law (Ac. 15:10; Ga. 5:1). The Lord Jesus invites the believer to
take His yoke upon him, and to learn of Him (Mt. 11:29, 30); that is, giving up
self-will, to be in submission to the will of God, content to be in the lowest place;
and such will find rest to their souls. His yoke is easy,and His burden is light
(Concise).
YOKEFELLOW. Colleague; comrade (Ph. 4:3).
YONDER. Beyond; thither; over there (Ge. 22:5; Nu. 16:37; 23:15; Mt. 17:20;
26:36).
-Z-
ZABULON (habitation desired, abiding). Latinized Greek form of Zebulun
(Potts) (Mt. 4:13).
ZACHARIAH (remembering the Lord). 2 Ki. 14:29.
ZACHARIAS (remembering the Lord). Greek form of Zechariah (Lk. 1:5).
ZEAL. Passionate ardor in pursuing anything; enthusiasm; energetic; vigorous;
fervor. God desires that His people be zealous of good works (Tit. 2:14). God’s
people are to be zealous in repentance (2 Co. 7:11; Re. 3:19). Religious zeal
without truth is unacceptable to God (Ro. 10:2). Jesus Christ was zealous for the
house of God (Joh. 2:17). False teachers are zealous to win converts to their
perverted teachings (Ga. 4:17, 18). God is zealous to bring His purposes to pass
(Isa. 9:7; 37:32). God will clothe Himself in zeal to judge sinners and bring His
Kingdom into this wicked world (Isa. 59:16-19; Eze. 5:13). Epaphras was
commended for his zeal in the work of God (Col. 4:12, 13). The zeal of a church
in the service of God can provoke others to good works (2 Co. 9:2). [See Labor,
Industrious, Labor, Nazarite, Sluggard.]
ZEBADIAH (God has given). 1 Ch. 26:2.

ZEBEDEE (gift of God). Father of James and John, two of the Apostles; a
fisherman (Mt. 4:21; 10:2; 20:20; 26:37; 27:56; Mk. 1:19, 20; 3:17; 10:35; Lk.
5:10; Joh. 21:2).
ZEBOIM (of the serpent breed, fair). A city destroyed with Sodom and
Gomorrah (Ge. 10:19; 14:8; Ho. 11:8; De. 29:23). [See Lot, Sodom.]
ZEBULUN (dwelling wished for, habitation). Tenth son of Jacob (Ge. 30:20;
35:23; 46:14; 49:13; Ex. 1:3; Nu. 1:9, 30, 31; 2:7; 7:24; 10:16; 13:10; 26:26;
34:25; Jos. 19:10, 16, 27, 34; 21:7, 34; Ju. 1:30; 4:6, 10; 5:14, 18; 6:35; 12:12; 1
Ch. 2:1; 6:63, 67; 12:33, 40; 27:19; 2 Ch. 30:10, 11, 18; Ps. 68:27; Isa. 9:1; Eze.
48:26, 27, 33).
ZECHARIAH (the Lord is remembered). The name of 25 men in the Bible, the
most famous being the prophet who wrote the book of Zechariah (Ezr. 5:1; 6:14;
Ze. 1:1, 7; 7:1, 8).
ZEDEKIAH (righteousness of the Lord). The name of five men in the Bible, the
most famous being one of the last kings of Israel before the Babylonian captivity
(2 Ki. 24:17, 18, 20; 25:2, 7; 1 Ch. 3:15; 2 Ch. 36:10-11; Je.1:3; 21:1-7; 24:8;
27:3, 12; 28:1; 29:3; 32:1-5; 34:1-8; 37:1-21; 38:5, 14-24; 39:1-7; 44:30; 49:34;
51:59; 52:111).
ZERUBBABEL. A governor in post-Babylonian Israel who oversaw the
construction of the second temple (1 Ch. 3:19; Ezr. 2:2; 3:2, 8; 4:2, 3; 5:2; Ne.
7:7; 12:1, 47; Ha. 1:1, 12, 14; 2:2, 4, 21, 23; Ze. 4:6, 7, 9, 10).
ZIDON (hunting, fishing). An ancient city mentioned frequently in the Bible;
also called “Sidon.” Ge. 10:19; 49:13; Jos. 11:8; 19:28; Ju. 1:31; 10:6; 18:28; 2
Sa. 24:6; 1 Ki. 17:9; Ezr. 3:7; Isa. 23:2, 4, 12; Je. 25:22; 27:3; 47:4; Eze. 27:8;
28:21-22; Joel 3:4; Ze. 9:2.
ZIF (brightness, illuminated). The second month of the Hebrew sacred year,
corresponding to parts of April and May (1 Ki. 6:1). Also called Jyar. The harvest
ZION. The name “Zion” means citadel and it originally referred to one of the
hills of Jerusalem that was conquered by David (2 Sa. 5:7). It often refers to the
entire city of Jerusalem (Psa. 48:2; Isa. 2:3). In Hebrews 12:22, “Zion” refers to
the heavenly Jerusalem, but in the Psalms and the other Old Testament prophecies
it refers to the earthly Jerusalem. Prophecies such as Isaiah 51:3 and 52:1 describe
Zion’s restoration, but the heavenly Jerusalem needs no restoration! [See Israel,
Jerusalem, Prophecy.]

Believers Bible Dictionary

Uploaded by

Copyright:

Available Formats

Believers Bible Dictionary

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Believers Bible Dictionary

Uploaded by

Copyright:

Available Formats

Believer’s Bible Dictionary

Copyright 2015 by David Cloud

Published by Way of Life Literature

Canada: Bethel Baptist Church,

Ge. Genesis Na. Naham

(PENTECOSTAL)—Burgess, Stanley and Gary McGee. Dictionary of

ACCEPTABLE. (1) Pleasing; gratifying; agreeable; worthy of approval (De.

AGUR (one of the assembly). Author of the sayings in Pr. 30.

Church, Doctrine, False Teaching, Fable, Foolish Questions, Heresy, Inspiration,

Jehu, Joram, Jezebel, Josiah, Antiochus, Ptolemy, Vespasian, Saladin, Napoleon,

ASHIMA (2 Ki. 17:30). [See Idolatry.].

authority to baptize. We see in Acts 2:38-41, in the first mention of Christian

BEHEMOTH. An extinct land creature described in Job 40:15-24. [See

BETROTH. To contract to anyone for a future marriage; to promise or pledge

BITTERNESS. (1) Sharpness; pain; discomfort; unpleasantness (1 Sa. 1:10; Job

BOLSTER. Pillow (1 Sa. 19:13, 16).

BREACH. Damage; break; leak (1 Ki. 12:5).

BUSHEL. [See Weights and Measures.]

CAPPODOCIA. An elevated table-land, intersected by mountain chains in the

millennium BC. The Babylonian flood legend of Gilgamesh mentions a cedar

CHERETHITES (executioners). (1) A Philistine tribe (1 Sa. 30:14; Eze. 25:16;

CIRCUMCISION. The Jewish custom of cutting away the foreskin of male

He. 10:34, of ‘compassionating’ those in prison, is translated ‘be touched with’ in

CONDESCEND. To descend from the privileges of superior rank or dignity; to

CONSCIENCE. The “conscience” is mentioned 31 times in Scripture, all in the

CONSOLATION. Comfort; encouragement; satisfaction; alleviation of misery

righteousness.To be contrite is to acknowledge that one is a sinner before God,

the capital of the Roman province of Achaia. The population of Corinth in NT

it means he is judged of the Lord in this life. [See Condemnation, Damnation,

DEFRAUD. To deprive of right; either by obtaining something by deception or

DESCRY. To go about; search; spy out; to observe, in a military sense; to

DISCIPLE. One who receives instruction from another; an adherent to the

DISSIMULATION. Hypocrisy; hiding under a false appearance; feigning.

DULL. Slothful (He. 5:11). [See Diligence, Labor, Sluggard.]

Dec. 26, 1939, Erzincan, Turkey, 37,000

salvation (1 Th. 5:9); eternal inheritance (He. 9:15); incorruptible inheritance (1

and DEMONSTRATED by his obedience. Third, James’ teaching is no different

Consolation, Gospel, Grace, Helmet, Hope, Justification, Propitiation, Mercy,

EXTORTION. The act or practice of wresting anything from a person by force,

FILTHINESS. That which defiles; dirtiness; foulness; corruption; pollution;

FLESH-HOOK. An instrument for handling pieces of meat (Ex. 27:3; 38:3; 1

Almighty. God is called “Almighty” 57 times in Scripture, beginning with God’s

GRACIOUS. Kindness; acting with grace; merciful (Pr. 11:16). Graciousness is

HAND OF, UNDER THE. [See Under the Hand of.]

HEIFER. A young cow (Ge. 15:9; De. 21:3; 1 Sa. 16:2).

HERODIAS. A daughter of Aristobulus, son of Herod the Great. She was

HINDERMOST. The last; at the end (Ge. 33:2).

Blood, Healing, Jesus Christ, Joy, Just, Justification, Saint, Salvation,

Pentecostal-Charismatic movement where there is an unscriptural focus on the

HUMBLE, HUMILITY. Humbleness of mind (Ro. 12:3). Humility is the

IMMINENT. Impending; could happen any moment. This describes Christ’s

burning of incense on the golden altar represents Christ’s intercessory ministry

INHERITANCE. An estate received from one’s parents or relatives or from a

JESTING. Improper joking (Ep. 5:4). This is not a condemnation of joking in

Title Jehovah God Jesus Christ

believer’s judgment. The motivation of this judgment: The Judgment Seat of

LAUGHTER. Merriment, joy (Ec. 3:4). There are 40 references to laughter in

LONGSUFFERING. Patience; to bear with; forbearance; long-tempered (1 Co.

MAGICIAN. [See Witchcraft.]

accompanied by meekness (Jam. 3:13). Meekness is being weak to defend one’s