Bible Dictionary N.T. Syn. 2.

15. PECULIAR (PEOPLE), PURCHASED POSSESSION.

The word 'peculiar' in the phrase a "peculiar people" occurs twice in the New Testament: Titus 2: 14 and 1 Peter 2: 9, as the rendering of two Greek words, περιούσιος (from περί and οὐσία, 'being beyond, abundant'), which only occurs in Titus, and περιποίησις (from περιποιέω, 'to acquire, gain'), of more general application in 1 Peter. There is an intimate link between these two texts in that they are but different renderings, as adopted by the LXX, for the same Hebrew word, περιούσιος being in fact unknown outside Biblical Greek. We must turn then to the Old Testament to enter into its force here. It is to be found at Ex. 19: 5; Ex. 23: 22; Deut. 7: 6; Deut. 14: 2; Deut. 26: 18; and what is but another form of the word (περιουσιασμός) is employed for the same Hebrew in Psalm 135: 4 (Ps. 134) and Ecc. 2: 8, which last passage is the only one without reference to the chosen people of Israel. These are apparently the only places in the LXX where περιούσιος, -ασμός occur. But for the same Hebrew word they have used περιποίησις (at least the verb of it) in 1 Chr. 29: 3 (in the A.V. "of mine own proper good" and in Mal. 3: 17, where we may more accurately translate "They shall be unto me for a peculiar treasure, saith the Lord of hosts, in the day that I prepare." Peter's use of the word may be compared with the rendering of the LXX in Isa. 43: 21, which may have been in his mind, where for 'formed' they have the verb of περιποίησις, that is, 'acquired' or 'possessed,' "to tell forth my praises."

The Hebrew word 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 (cf. the passages in Ecc. and 1 Chr.) it would be the private purse as distinct from the public treasury. Now the word 'peculiar' comes from the Latin peculium, which has very much this force, being used of the private purse which a member of a household was allowed to accumulate and possess for himself, distinct from what must be applied to the good of the family generally. The Greek περιούσιος also has the meaning of 'existing, or possessed over and above,' with the same exception from the common laws of distribution. The Latin word has been used in these passages by more than one translator of the O.T., and hence passed in an English form into our version in all but Deut. 7: 6, where 'special' is put for 'peculiar;' and in Malachi 'jewels' (with 'special treasure' in the margin.) Thus the force of these interesting passages in Titus and 1 Peter will be clear — a "people for his own possession."

περιποίησις occurs elsewhere. In Eph. 1: 14 it is rendered "purchased possession," referring to Eph. 1: 10, 11; the inheritance, of all things in heaven and earth which are to be headed up in Christ, and of which in Christ we have been made heirs (not, as in the R.V., "made a heritage,'' confounding the church with the place of Israel). Till that day of glory the Holy Spirit is given us as the earnest of the inheritance; then redemption will be applied in power to the acquired possession, and Christ and the heavenly saints will formally take the inheritance according to God's purpose (comp. Dan. 7: 13, 14, and 18): hence the expression in Eph. 1: 18 "the riches of the glory of his [that is, God's] inheritance in the saints." In three other passages the word is found much more in its primary meaning of what remains over, is saved, reserved for oneself, and acquired and preserved. We have it thus applied to salvation in 1 Thess. 5: 9, and glory in 2 Thess. 2: 14; and in Heb. 10: 39 to the contrast between those who are "of faith to the saving of the soul" and "the drawers back to perdition."

16. IMAGE. LIKENESS. SIMILITUDE.

The word εἰκών (from ἔοικα, 'to seem, resemble') is translated 'image,' and the words ὁμοίωσις and ὁμοίωμα (from ὅμοιος, 'like') are translated 'likeness, similitude.'

In Genesis 1: 26 both εἰκών and ὁμοίωσις occur in the LXX: "Let us make man in our image (εἰ.) and after our likeness (ὁμ.)'' In the N.T. these two words occur, in a similar use, with reference to man: he has this place in responsibility still: thus man "is the image (εἰ.) and glory of God" (1 Cor. 11: 7); and "men are made after the likeness (ὁμ.) of God." James 3: 9.

To be true to the image there must be moral likeness; but this involves for us a new creation. Hence (Col. 3: 10): "the new man is renewed unto full knowledge after the image (εἰ.) of him that created him;" and Eph. 4: 24 supplies the likeness (though the word is not used) "the new man which after God is created in righteousness and true holiness."

In Rom. 1: 23 the words ὁμοίωμα and εἰκών both occur. It is said that men "changed the glory of the incorruptible God into the likeness (ὁμ.) of an image (εἰ.) of corruptible man, and of birds," etc. Both words will also be found in reference to the Lord, He is the image (εἰ.) of God (2 Cor. 4: 4; Col. 1: 15); and He took a place "in the likneness (ὁμ.) of men" (Phil. 2: 7); see also Rom. 8: 3.

'Similitude' in Heb. 7: 15 is the rendering of another word ὁμοιότης, "after the similitude of Melchizedek."

For further remarks, see IMAGE in this Dictionary.

17. TO WALK.

Both περιπατέω and στοιχέω are translated 'to walk,' but there is a difference between them. The latter means to walk by a rule, the more studied following of a prescribed course; whilst the former is either in a physical sense, or as to the manner of life, the general character of the walk — in its regular and practical manifestations. Cf. John 7: 1.

Both words are used for walking by or in the Spirit, Gal. 5: 16 (πε.), Gal. 5: 25 (στ.); but στοιχέω (from στείχω, 'to go in order') is restricted to walking well. In Rom. 4: 12 "in the steps of the faith of Abraham;" by a godly rule, Gal. 6: 16; Phil. 3: 16; and it is once translated "walk orderly." Acts 21: 24. These passages are the only ones in which στοιχέω occurs.

περιπατέω (from περί and πατέω, 'to walk about') is of common occurrence, and is used very generally. For instance, in John 5: 12, for taking up his bed and walking; again, both for walking in darkness and in light, 1 John 1: 6, 7; according to Satan, or according to God. Eph. 2: 2; 1 Thess. 2: 12.

18. ACCEPTED. ACCEPTABLE.

χαριτόω (from χάρις, 'grace') is translated 'made accepted' in the A.V. in Eph. 1: 6; "made accepted in the beloved," where the sense is, 'taken into favour,' or 'made objects of grace.' It has been said that "accepted is too formal a doctrine here." The only other occurrence of χαριτόω is in Luke 1: 28, where the angel declared Mary to be the 'highly favoured' one, or, as in the margin, 'graciously accepted, or much graced.'

εὐάρεστος (lit. 'well-pleasing,' from εὖ, 'well,' and ἀρέσκω, 'to please') signifies 'acceptable' to God, Rom. 14: 18; 'agreeable' to the Lord, Eph. 5: 10; 'well-pleasing' to Him, Col. 3: 20. These passages show that the translation "we may be accepted of him," in 2 Cor. 5: 9, is incorrect: it should be "agreeable to him."

χαριτόω implies that God has brought the believer into favour. εὐάρεστος in the passages quoted, applies to that which is acceptable, or well-pleasing, to God: cf. Rom. 12: 1, 2; Rom. 14: 18; Heb. 13: 21, as of conduct, etc.

δεκτός (lit. 'acceptable,' from δέχομαι, 'to accept') is another word rendered both 'accepted' and 'acceptable' in the A.V. It is associated with εὐάρεστος in Phil. 4: 18, where they are translated "acceptable (δε.), well-pleasing (εὐ.) to God." It has nearly the same force as εὐάρεστος, and should be rendered 'acceptable' in Luke 4: 24; Acts 10: 35; and 2 Cor. 6: 2.

19. TO ACCOMPLISH, FINISH, FULFIL.

The word τελέω (from τέλος, 'end') is 'to accomplish anything by bringing it to an end.' So the Lord was straitened until His death was accomplished. Luke 12: 50. Comp. Luke 18: 31 and John 19: 28; and for the general sense of the word, Matt. 11: 1; Rev. 10: 7; Rev. 11: 7.

τελειόω (from τέλειος, 'perfect') is 'to make perfect, complete,' not merely to bring to an end. See John 17: 23; Heb. 2: 10; Heb. 5: 9; Heb. 10: 1; Heb. 11: 40; James 2: 22. In Acts 20: 24 the apostle Paul uses it of 'completing ' his course.

πληρόω (from πλήρης, 'full') signifies 'to fill, fill up, fulfil.' The Lord said that He did not come to abolish, or make void, the law and the prophets; He came to fulfil, or give the fulness to them — to make good the whole scope of the law and the prophets. Matt. 5: 17. This helps as to the force of Col. 1: 25; not only was the circle of truth, the communication of God's mind, as to the subjects of revelation, complete when the doctrine of the assembly was brought out through the apostle; but the truth as to the mystery gave fulness to the whole revelation of God. See also Matt. 1: 22; Matt. 2: 15, 17, 23, and many other passages. In the sense of 'filling' see Luke 2: 40; the house was filled with the scent of the ointment in John 12: 3; and the house was filled with the sound, in Acts 2: 2.

The apostle prays that the Ephesian saints might be filled unto all the fulness of God. Eph. 3: 19; and in Eph. 4: 10 we read "He that descended is the same that has also ascended up far above all the heavens that he might fill all things."

For 'filling up' see Matt. 23: 32.

20. TO ASK, REQUEST.

Both αἰτέω and ἐρωτάω are translated 'to ask,' and in many passages rightly; but some lose much of their force by the translation not preserving a very real distinction between them. αἰτέω is supplicatory, as of an inferior to a superior — of a beggar seeking alms, Acts 3: 2 (Acts 3: 3, where ἐρωτάω is used, would perhaps indicate a change in tone from the accustomed begging to the more peremptory demand); of a child asking from his parents, Matt. 7: 9; and the disciples from God and the Father. 1 John 3: 22; James 1: 5, 6. John uses the word αἰτέω for 'prayer,' and never the ordinary word προσεύχομαι, nor προσευχή, 'prayer,' save in Rev. 5: 8; Rev. 8: 3, 4.

ἐρωτάω, on the other hand, carries with it a certain equality or familiarity between those of whom it is used, as of king with king, Luke 14: 32. The Lord uses this word of His own asking of the Father, John 14: 16; John 16: 26; John 17: 9, 15, 20 — never αἰτέω. Martha reveals her unconsciousness of the dignity of His person in applying this last to Him (John 11: 22), which He never uses Himself.

The passage that has suffered most from the obliteration in the A.V. of the distinction between the words is John 16: 23, which seems to substitute prayer to the Father in the name of Christ, for prayer to Christ directly. Whereas the 'ask' (ἐρωτάω) of the first part of the verse refers to John 16: 19, "Jesus knew that they were desirous to ask (ἐρωτάω) him." Here the word is used in its ordinary classical sense of 'question,' not as 'prayer' at all. The Lord is leading on their hearts, from the hour of travail that was before them in His death, to the dawn of a new and endless day in His resurrection, when they would have no more questions, all difficulties would be solved. There had in fact been two difficulties before them in what the Lord had said in John 16: 17. John 16: 18 to the first clause of John 16: 23 complete the Lord's instruction as to the first difficulty. In the latter clause of John 16: 23 He takes up their second difficulty, "Because I go to the Father," and unfolds this first of the consequences of His so going, that now they would be able to 'ask' (αἰτέω) the Father in His name — to come before the Father in the value of His name as they never had done hitherto, as left to represent Him in the place of His rejection.

Help also may be found as to another passage, where there is confessedly more difficulty in preserving the distinction of the Holy Spirit's use of the two words, namely, 1 John 5: 16. In the beginning of the verse αἰτέω is used as in the verses preceding (1 John 5: 14, 15) for prayer. To see a brother sin should lead those who know God's holiness to pray that he might not be cut off as to this life under His government: see 1 Cor. 11: 30-32. But there are cases where the heart of the intercessor is checked, and the apostle would not have the sense of the gravity of sin weakened in such a case. "There is a sin unto death:" this may be the reason of the check. [Peter could not have prayed for the life of Ananias and Sapphira.] But he adds "I do not say that he shall pray for it." (A.V.) 'Pray' is here ἐρωτάω, with the same difference from αἰτέω that we have seen, namely, 'question concerning it.' If there was no question, the apostle would have none raised: "All unrighteousness is sin; and there is a sin not unto death."

21. ANOTHER. DIFFERENT.

Both ἄλλος and ἕτεος are translated in the A.V. by 'other' and 'another;' but their signification is not the same, and in some passages there is a marked difference. ἄλλος is 'another' or 'others' numerically: an officer says to one soldier, "Go, and he goeth; and to another, Come, and he cometh." Matt. 8: 9.

On the other hand, ἕτεος expresses 'a different kind.' John sent his disciples to ask the Lord if He was the coming one, or were they to look for a different one? Was He the One prophesied of in the O.T. Matt. 11: 3? Christ is a priest of a different order, and came of a different tribe from Levi. Heb. 7: 11, 13, 15. In Egypt there arose a different king that knew not Joseph, Acts 7: 18; doubtless referring to one of a different dynasty. See also Acts 8: 34.

Both words occur in Gal. 1: 6, 7; Paul wondered that the Galatians were so quickly changing to a different (ἕτ.) gospel, which was not another (ἄλ.). Lest it should be supposed that Paul was admitting that there could really be another gospel than that he had preached to them, he uses ἄλλος with an emphatic negative, "which is not another." It is the absolute assertion that there was no other, nor could be: cf. also 2 Cor. 11: 4.

22. ENVY. ZEAL. EMULATION. JEALOUSY.

Both ζῆλος and φθόνος are translated 'envy,' but they are not used indiscriminately. ζῆλος is sometimes used in a good and sometimes in a bad sense, whereas φθόνος is perhaps always used in a bad sense in the New Testament.

In Gal. 5: 20, 21, both words are among the "works of the flesh," as 'emulations' or 'jealousies' (ζῆ.) and 'envyings' (φθ.).

ζῆλος is used of the Lord in "The 'zeal' of thine house hath eaten me up," John 2: 17; a quotation from Ps. 69: 9, where the LXX (68: 9) has the same word. Paul speaks to the Corinthian saints of the 'zeal' ('fervent mind' A.V.) they had for him, and the 'zeal' they manifested in clearing themselves from the evil amongst them. 2 Cor. 7: 7, 11. Afterwards he says he was jealous (ζηλόω, the verb) over them with a godly jealousy (ζῆ.) 2 Cor. 11: 2; but in 2 Cor. 12: 20, he uses the same word for the 'envyings' or 'jealousies' he feared he might find among them.

Above it is said, 'perhaps' φθόνος always has a bad sense in the N.T. because of James 4: 5. This is a difficult passage, and has been variously translated. Apparently the A.V. and R.V. assume the 'spirit' to be the human spirit, which naturally lusteth to envy; but others believe the spirit to be the Holy Spirit, and if so, may not the sense be, as given by Bengel, "Does the Spirit, which has taken up his dwelling in us, lust enviously?" This latter interpretation is in all probability the right one.

23. LIFE. LIVING.

The words βίος, ζωή, ψυχή and πνεῦμα are all translated 'life,' but there is a great deal of difference between them.

βίος is the manner or means of life, or subsistence in this world. The poor widow cast in all her living. Mark 12: 44. We pray for the powers that be "that we may lead a quiet and peaceable life." 1 Tim. 2: 2. "No man that warreth entangleth himself with the affairs of this life." 2 Tim. 2: 4. "The pride of life is not of the Father." 1 John 2: 16.

ζωή denotes more life in its activity and vigour: not merely existence, but existence in relation to a proper sphere. "In him [Christ] was life." John 1: 4. The Holy Spirit is "the Spirit of life," and the Lord Jesus is "the Prince of life." Rom. 8: 2; Acts 3: 15. The word is often used in conjunction with everlasting or eternal, Matt. 19: 29; Matt. 25: 46, etc. Of some the Lord said, "Ye have no life in you," John 6: 53; they were spiritually dead, "alienated from the life of God." Eph. 4: 18.

ψυχή is life in the sense of the living soul. See Matt. 10: 28, 39; Matt. 16: 25, 26; John 10: 11, 15, 17; Acts 15: 24, 26; Acts 20: 10, and other passages, where the word is translated both 'life' and 'soul.'

πνεῦμα (from πνέω, 'to breathe') is 'breath,' 'spirit,' and is only once translated 'life' in the A.V., Rev. 13: 15, where it should be 'breath.'

24. TO COMFORT, ENCOURAGE.

The words παρακαλέω and παραμυθέομαι are both translated 'to comfort,' but there is a difference between them. The latter word (from παρά and μῦθος, 'a word, speech') in the four places in which it occurs (John 11: 19, 31; 1 Thess. 2: 11; 1 Thess. 5: 14) is translated 'comfort' in the A.V., and seems to be expressive of more tenderness than the former.

παρακαλέω (καλέω, 'to call'), which it is difficult to render in any uniform way, is calling upon a person in order to stimulate him to something, it may be to comfort; but it often refers to other things — to exhortation in general, as in Rom. 12: 8; Titus 2: 15; and in some passages may well be translated 'encourage,' as in Heb. 3: 13, "Encourage one another daily," also in Heb. 10: 25. See 2 Cor. 1: 3-7 where the word, with the substantive formed from it, occurs several times with a more active force than 'comfort.' In Acts 4: 36 the name Barnabas, υἱὸς παρακλήσεως, should probably be 'son of exhortation' rather than 'of consolation.'

An interesting instance of the two words occurring together is found in 1 Thess. 2: 11, we are "exhorted (παρακ.) and comforted (παραμ.)"

25. BURDEN. WEIGHT.

The words βάρος and φορτίον are both translated 'burden.' The difference between the two words is that with βάρος (from βαρύς, 'heavy') the burden is always heavy and oppressive; whereas the idea in φορτίον (from φέρω, 'to carry') is that it has to be carried, as freight, baggage, etc., though it need not be heavy; as the burden was which the Jewish leaders laid on others, Matt. 23: 4; Luke 11: 46; or it may be light, as the Lord says, "My burden is light." Matt. 11: 30.

In Gal. 6: 2, 5 both words are employed: "Bear ye one another's burdens (βά.) . . . . for every man shall bear his own burden (φο.)'' We may and should in sympathy bear one another's troubles, and so on; but each one is responsible for his own 'bundle:' he cannot transfer it to another.

Those who had laboured for twelve hours complained of the burden (βάρος) they had borne. Matt. 20: 12. The word is employed also in 2 Cor. 4: 17 for the "exceeding and eternal 'weight' of glory" which the apostle looked forward to in contrast with "our light affliction.''

26. TRUE. THE TRUE.

Both ἀληθής and ἀληθινός are translated 'true,' but not with the same sense. The difference may be seen in the two expressions that "God is true" (ἀληθής) in John 3: 33; and "the only true (ἀληθινός) God" in John 17: 3. The Latin language has two words showing the distinction, verax and verus, as in the Vulgate.

ἀληθής signifies that which is according to truth: "Let God be true!" in contrast to the falsehood of man, Rom. 3: 4; but there is no good word in English by which to translate ἀληθινός. In some passages no doubt 'real,' 'genuine,' or the old English word 'very,' might be used, as Wycliffe translated John 15: 1; "I am the verri vyne." But 'very' would not suit in many places, as in "He that is holy, he that is true." Rev. 3: 7.

Archbishop Trench observes "God is ἀληθής (John 3: 33; Rom. 3: 4; = verax) inasmuch as He cannot lie, as He is ἀψευδής (Titus 1: 2) the 'truth-speaking' and truth-loving God. But He is ἀληθινός (1 Thess. 1: 9; John 17: 3; Isa. 65: 16; = verus) very God, as distinguished from idols or all other false gods." He adds that ἀληθινός is not always the true as opposed to the false. Rather it is very often the substantial as opposed to the shadowy and outlinear: thus in Heb. 8: 2 we have the σκηνὴ ἀληθινή, 'true tabernacle,' into which our great High Priest entered, implying that the one in the wilderness was only an earthly copy of that which had a most real existence in heaven. So too Christ is said to be τὸ φῶς τὸ ἀληθινόν, 'the true light,' (John 1: 9), though John the Baptist was also "a burning and shining light" (λύχνος), John 5: 35. Christ is also ἡ ἄμπελος ἡ ἀληθινή, 'the true vine' (John 15: 1), not denying that Israel was God's vine, but implying that none but He realised the name to the full.

Summing up, the Archbishop says, "We may affirm of the ἀληθής that He fulfils the promise of His lips; but of the ἀληθινός, the wider promise of His name. Whatever that name imports, taken in its highest, deepest, widest sense — whatever according to that He ought to be — that He is to the full."

27. TO CORRUPT, HANDLE DECEITFULLY.

Both καπηλεύω and δολόω are used to express wrong treatment of the word of God. Each occurs but once, in the Second Epistle to the Corinthians. Doubtless the Apostle Paul as led of the Holy Spirit had some reason for employing different words, though others deem the two words to signify the same; as in both places in the Vulgate they are translated adulterantes. They both convey the thought of 'falsifying.'

δολόω (from δόλος, 'guile, cunning') occurs in 2 Cor. 4: 2, where "falsifying the word" gives the true meaning. καπηλεύω conveys more than this. The noun κάπηλος signifies one who sells wine, as may be seen in the LXX in Isa. 1: 22, "wine merchants," but it is immediately added, they "mix the wine with water." This became so common a practice that the word καπηλεύω came to imply 'making a gain by adulterating.' The word occurs in 2 Cor. 2: 17, which may therefore be translated "traffic in," or "make gain by corrupting the word of God." The passage consequently implies that those referred to falsified the word of God with a view to some advantage to themselves. It is possible therefore that Paul in each passage refers to a different class of persons.

28. TO FEED, SHEPHERD.

Both βόσκω and ποιμαίνω are translated 'feed.' The former word (except in John 21: 15-17) is used for the feeding of swine. Matt. 8: 30, 33; Mark 5: 11, 14; Luke 8: 32, 34; and Luke 15: 15.

ποιμαίνω refers to the feeding of cattle, as in Luke 17: 7, but is used figuratively, as of feeding the flock or church of God. Acts 20: 28; 1 Peter 5: 2. It is four times translated 'rule' as applied to the people of Israel and to the nations in a future day. Matt. 2: 6; Rev. 2: 27; Rev. 12: 5; Rev. 19: 15. It is from the root ποιμήν, 'a shepherd,' and may be translated 'to shepherd,' as implying care or oversight as well as feeding.

In John 21: 15-17, both βόσκω and ποιμαίνω occur, though the force of this is lost in the A.V. In these verses we should read "Feed my lambs;" "Shepherd my sheep;" " Feed my sheep." It has sometimes been asked (since 'to shepherd' implies more than 'to feed') why the Lord went back in the last case to βόσκω. Perhaps it may refer to the tendency of professed shepherds to be occupied with the flock without really leading the sheep to the true pasture provided for them in Christ, and consequent failure to feed them.

29. LIGHT. LAMP. CANDLE.

The words φῶς, φέγγος, φωστήρ, λύχνος, and λαμπάς are all translated 'light.' Originally φῶς was the light of the sun, and φέγγος the light of the moon and planets (reflection): so in the N.T. φῶς is used for the light of the sun, Rev. 22: 5, and φέγγος for the light of the moon. Matt. 24: 29; Mark 13: 24. This latter word occurs but once more, in Luke 11: 33, for the light of a candle or lamp, where however recent editors read φῶς.

φῶς stands in the first rank and is used for "God is light," 1 John 1: 5; for "the light" and the "true light" when Christ appeared on earth, John 1: 4-9; "the light of the world," John 8: 12. This word is employed from Matthew to Revelation. It is the true opposite to darkness.

φωστήρ occurs but twice in the N.T., Phil. 2: 15; Rev. 21: 11; and in the LXX is found only in Gen. 1: 14, 16, besides two or three times in the Apocrypha — the use being confined to the heavenly luminaries, sun, moon, and stars. This gives a beautiful force to the N.T. passages. In Phil. 2: 14-16 is seen the reproduction of the characteristic traits of Christ in His people here, who are set as children of God, to shine as heavenly luminaries in the world, holding forth the word of life. In Rev. 21, which from Rev. 21: 9 to Rev. 22: 5 carries us on to the display of the church as the bride, the Lamb's wife, in the glory of the kingdom, we find what is true now by the grace of her calling, there brought out in all the perfection of the communicated glory of Christ: "her light (φωστήρ) was like unto a stone most precious, even like a jasper stone," which in Rev. 4: 3 is one of the symbols of divine glory. It is not a question of the light which the heavenly city diffuses, but herself the luminary or diffuser through which the light of the glory is shed down upon the earthly Jerusalem.

λύχνος, besides 'light,' which it never really means, is rendered 'candle:' it is properly 'lamp' — a hand-lamp fed with oil. The connection of the truth in some passages is better seen by a uniform translation: as, for instance, Luke 8: 16, where the 'lamp' is used as an illustration of the testimony of the word by Christ. In Luke 11: 33 it is applied to those who have come in and seen the light as it shone perfectly in Him, and who are now left in His place, with the single eye (the eye being the 'lamp' of the body) as the means by which the whole body is "lightsome, having no part dark," and to be so as when the bright shining of a 'lamp' gives light. Then in Luke 12: 35 the exhortation is that the 'lamp' should be burning. The fitness of this word being used of John the Baptist in John 5: 35, as a 'lamp,' kindled by another for temporary shining, is lost in the A.V., and the difference between him and Christ obliterated, who is in Himself the light (φῶς), of which John was but witness. John 1: 8, 9. Rev. 21: 23 is no exception, for, if the glory of God did lighten (φωτίζω) the heavenly city, the Lamb is the 'lamp' through whom the glory shines, as even now all the rays of it shine concentrated upon His face for faith (2 Cor. 3: 18): only thus mediately could the divine glory be ever seen.

λαμπάς in the plural is only once translated 'lights,' Acts 20: 8; several times 'lamps,' and once 'torches.' John 18: 3. Perhaps torches would suit in all places. The word occurs five times in the Parable of the Ten Virgins, Matt. 25: 1-8, and it is known that in India and other parts of the East torches are kept burning by oil, so that the same rendering would suit here.

30. TO DO, PRACTISE

The word ποιέω signifies 'to make' or 'to do,' but indicates design and acquired habit of life: it is often applied to 'practising' what is good. Matt. 12: 12; Matt. 19: 16; John 8: 29; but also to the reverse, Matt. 13: 41; Rom. 3: 8. The word πράσσω is applied to what we do naturally, easily, and is frequently connected with what is evil, though not absolutely restricted to this, see Rom. 9: 11. Still the tendency is (where the words are used morally) to employ πο. in a good, and πρ. in an evil sense. In several passages both words occur. "Every one that doeth (πρ.) evil hateth the light . . . . but he that practises (πο.) the truth cometh to the light." John 3: 20, 21. These "shall come forth, they that have practised (πο.) good, unto the resurrection of life; and they that have done (πρ.) evil unto the resurrection of judgement," John 5: 29. Paul thought he ought to do (πρ.) many things contrary to the name of Jesus, which he also practised (πο.) in Jerusalem. Acts 26: 9, 10. See both words also in Rom. 2: 3; Rom. 7: 15, 19; Rom. 13: 4.

31. TO DO, WORK, LABOUR.

The word ἐργάζομαι (from ἔργον, 'work') is 'to work,' and supposes activity of service as connected with life, natural or spiritual: thus the Thessalonians were exhorted to work with their own hands for a livelihood. 1 Thess. 4: 11. See also Gal. 6: 10, where there is positive labour expended in doing good to all.

ποιέω, 'to do, practise,' has more the character of conduct. In several passages both words occur. "He that doeth (πο.) truth cometh to the light, that his deeds may be made manifest, that they are wrought (ἐρ.) in God." John 3: 21. The Jews sought to slay the Lord "because he had done (πο.) these things on the Sabbath day. But Jesus answered them, My Father worketh (ἐρ.) hitherto, and I work (ἐρ.)" John 5: 16, 17. "Then said they unto him, What shall we do (πο.) that we might work (ἐρ.) the works (ἔργα) of God?" John 6: 28. "Whatsoever ye do (πο.), labour (ἐρ.) at it heartily, as to the Lord, and not unto men." Col . 3: 23. "Beloved, thou doest (πο.) faithfully whatsoever thou mayest have wrought (ἐρ.) to the brethren, and those strangers." 3 John 5.

32. ALTAR.

The words βωμός and θυσιαστήριον both signify 'altar,' but it is interesting to notice that while the former is employed when Paul spoke of the heathen altar at Athens (Acts 17: 23, the only occurrence of the word in the N.T.), the latter is always used by him when speaking of the altar of the temple, and also when referring to Christ as the believer's altar in Heb. 13: 10. James also uses the same word when speaking of the altar on which Abraham offered his son Isaac.

The LXX always preserves the same difference in the use of the two words in the canonical books: indeed, it has been judged by scholars that the word θυσιαστήριον was coined by the translators of the LXX for the purpose of making the distinction. It is derived from θυσιάζω 'to sacrifice;' whereas βωμός signifies simply 'a raised place.'

33. PATIENCE. LONG-SUFFERING. FORBEARANCE.

It is important to distinguish between ὑπομονή and μακροθυμία, -έω. Both are rendered 'patience' and 'long-suffering'; the latter once 'bear long,' and once 'suffer long.' They are found together in Col. 1: 11 and in 2 Cor. 6: 4, 6, where ὑπομονή is given as the first mark of what commends the "servants of God," as it is the first sign of apostolic power in 2 Cor. 12: 12. They are together in reverse order, 2 Tim. 3: 10, in the apostle's manner of life. James 5: 11 speaks of the 'patience' (ὑπ.) of Job, and in James 5: 10 of the prophets as an example of 'long-suffering' (μα.), 'patience' A.V.

ὑπομονή (from ὑπομένω 'to sustain') is once rendered 'enduring,' 2 Cor. 1: 6; 'patient continuance,' Rom. 2: 7; and this fully enters into the thought of the word: it is a 'patient endurance,' that does not succumb under trial and suffering. See Luke 8: 15; Luke 21: 19 (comp. Ps. 39: 7, where "what wait I for" is ὑπομονή in the LXX, 38: 8); Rev. 13: 10; Rev. 14: 12, and in the expression "he that endureth to the end," Matt. 10: 22 and Matt. 24: 13 (the verb); see also Rom. 5: 3, 4; James 1: 3, 4; Heb. 10: 36; Heb.12: 1. In Rom. 15: 5 it is traced to its divine source for us; and, though never applied to God directly, because there could be no such testing or pressure in regard to Him, the Lord Jesus in the place He has taken as Man is our perfect example in it, Heb. 12: 2, 3 (the verb), who 'endured' the cross, and the contradiction of sinners against Himself; with which may be compared 2 Thess. 3: 5 and Rev. 3: 10.

μακροθυμία is from μακρόθυμος, 'long-suffering.' What has been observed as to God in connection with ὑπομονή just serves to bring out the distinction between this word and μακροθυμία, which if a trait of grace in the saint, is most fully an attribute of God. The distinction has been put thus by Archbishop Trench: "μακροθυμία will be found to express patience in respect of persons, ὑπομονή in respect of things;" and scriptural usage, it is believed, confirms this. From Ex. 34: 6 μακρόθυμος is constantly used of God in the LXX: for μακροθυμία, in the N.T. in the same way, see Rom. 2: 4; Rom. 9: 22; 1 Tim. 1: 16; 1 Peter 3: 20; 2 Peter 3: 15; it is the verb μακροθυμέω in 2 Peter 3: 9 'is long-suffering,' and Luke 18: 7 'bear long.' We may see much of the force of μακρόθυμος in Prov. 15: 18; Prov. 16: 32, where in the LXX it answers to our "slow to anger," though the patient restraint of spirit expressed in the word is not confined to anger. For μακροθυμέω see Matt. 18: 26, 29; James 5: 7, 7, 8, 10 ('be patient' and 'have patience' in A.V.); and more generally 1 Cor. 13: 4; 1 Thess. 5: 14 ('be patient,' A.V.). For μακροθυμία, similarly, see 2 Tim. 4: 2; Heb. 6: 12 ('patience'). In Eph. 4: 2 and Col. 3: 12, 13, it is followed by ἀνέχομαι "forbearing one another," which would be its manifestation. Expressing then 'a long holding out of the mind before it gives room to action or passion,' it is applied to God, in His forbearance towards those who provoke Him.

ἀνοχή, 'forbearance,' the substantive, is only found in Rom. 2: 4; Rom. 3: 25; but the verb ἀνέχομαι, as we have seen, occurs in Eph. 4: 2; Col. 3: 13, and in some other places, generally rendered 'suffer' in the sense of 'bearing with.' (It is a compound of this word with κακός that is used in 2 Tim. 2: 24 only — 'patient of ills and wrongs.') But as a substantive it has a little more defined sense, being according to classic usage an armistice or suspension of hostilities, and hence of a temporary character. Its fitness will then be seen in Rom. 3: 25, 26 to express the difference between the 'passing-over' of sins in the forbearance (ἀνοχή) of God before the cross, and the 'justification' of the believer as the result of its finished work. (See πάρεσιςand ἄφεσις, No. 10.)

ἐπιεικής (from ἐπι and εἴκω, 'to yield') is another word translated 'patient' in A.V. in 1 Tim. 3: 3 — associated there with ἄμαχος 'not a brawler,' or 'not addicted to contention,' as in Titus 3: 2, where it is 'gentle,' also James 3: 17 and 1 Peter 2: 18. In Phil. 4: 5 (in a substantive form) it is 'moderation.' See also 2 Cor. 10: 1 for the noun, 'gentleness,' and Acts 24: 4 'clemency.' Difficult to represent by any one word in English, it is 'equity' in contrast to the strict letter of the law, hence readiness to waive all rigour and severity even as to just legal redress (as Bishop Ellicot expresses it); it is the opposite of standing upon one's rights, 'mild,' 'gentle.' As compared with πρᾳότης (for which see No. 34) in the expression "meekness (πρ.) and gentleness (ἐπ.) of Christ," 2 Cor. 10: 1; the first would be more the state of the inner mind, the second must necessarily express itself in relation to others. ἐπιεικής is used by the LXX in Ps. 86: 5 (Ps. 85, LXX) of the Lord for what answers to our 'ready to forgive.'

34. MEEKNESS. QUIETNESS.

The words πρᾳος (πραΰς) and πρᾳότης (πραΰτης), always rendered 'meek' and 'meekness,' is a characteristic of those who inherit the earth, Matt. 5: 5; and, part of the fruit of the Spirit in the Christian, Gal. 5: 23 — it is seen in its perfection in the blessed Lord in the place He took as man. Matt. 11: 29; 2 Cor. 10: 1. It is the spirit and bearing of the pious in relation to men (Titus 3: 2), as lowliness marks them in relation to God. It is in meekness that the engrafted word is received, James 1: 21 — a contrast to the pride and wrath of man, James 1: 20.

The 'meekness of wisdom' will be one mark of the behaviour of the wise, James 3: 13. It is associated with lowliness and long-suffering in Eph. 4: 2; Col. 3: 12. See it in varied exercise in Gal. 6: 1; 2 Tim. 2: 25; 1 Cor. 4: 21; 1 Peter 3: 15. In 1 Peter 3: 4, 5 it is part of the incorruptible ornament of the wife, of great price before God, in her subjection to her husband.

ἡσύχιος, 'quiet,' occurs with πραΰς in 1 Peter 3: 4, to which the end of 1 Peter 3: 6 may refer: it is translated 'peaceable' in 1 Tim. 2: 2. From it comes ἡσυχία, expressing the general idea of 'quietness,' as that which is enjoined upon the woman in 1 Tim. 2: 11, 12 of the same chapter (rather than 'silence' A.V.) See also 2 Thess. 3: 12, where it is in contrast to officious meddling with other people's matters.

ἤρεμος (perhaps from ἥμερος, 'gentle') is only found in 1 Tim. 2: 2, 'quiet' or 'tranquil.'

35. REVELATION. APPEARING. MANIFESTATION.

The words ἀποκάλυψις, ἐπιφάνεια, and φανέρωσις have somewhat similar meanings: the first and second are translated 'appearing,' and the first and third 'manifestation.'

ἀποκάλυψις (from ἀποκαλύπτω, 'to remove a covering, reveal') is the title of the Book of Revelation, and this gives the character of the word. The Apocalypse is not exactly a prophecy, but a revelation: it was not to be sealed up, as the prophecy of Daniel, and a blessing is pronounced on him that readeth and them that hear and keep the things written. The word is mostly translated 'revelation.' In Luke 2: 32 the A.V. has "a light to lighten the Gentiles," but a more exact rendering is "a light for revelation of the Gentiles." In 1 Cor. 1: 7 it is rendered 'coming' and in 1 Peter 1: 7 'appearing,' but 'revelation' would be better in both places.

ἐπιφάνεια (from ἐπιφαίνομαι, 'to come into light, appear') occurs six times in Paul's writings and refers to the appearing of "our great God and Saviour Jesus Christ," 2 Thess. 2: 8; 1 Tim. 6: 14; 2 Tim. 4: 1, 8; Titus 2: 13. In the first passage it is rendered 'brightness' in the A.V., but this is not its meaning. It might be translated 'appearance (or, appearing) of His coming' with earlier English versions. In 2 Tim. 1: 10 it is applied to Christ's first appearing; in the other passages to His appearing in glory, hence not to the moment when the raised and changed saints will meet Him in the air (1 Thess. 4: 15, 18) before He appears. Note, that in 2 Tim. 4: 1, the judgement of living and dead is not said to be "at his appearing and his kingdom" as in A.V.; but that, according to the correct reading, the last clause is a second ground of the apostle's charge to Timothy, "and by his appearing and his kingdom.'' The force of the word is rather 'appearance' than 'revelation.'

φανέρωσις (from φανερόω, 'to make manifest') occurs but twice in the N.T. and is not applied to the appearing of Christ, but to what is manifested in the Christian. In 1 Cor. 12: 7 it is the "manifestation of the Spirit," and in 2 Cor. 4: 2 the "manifestation of the truth."

The verb (φανερόω) occurs often: God was manifested in the flesh, 1 Tim. 3: 16; "when the Christ is manifested who is our life, then shall ye also be manifested with him in glory." Col. 3: 4. Again, in 1 Peter 5: 4: "when the chief Shepherd is manifested, ye shall receive the unfading crown of glory." See also 1 John 2: 28, and 1 John 3: 2. It is applied to the saints in Col. 3: 4, where it is in contrast with their life being hidden (as now) with Christ in God; but, flowing out of the same wonderful identification with Him, when He is manifested they shall be manifested with Him in glory: thus the word has its force by contrast with the being previously hidden, though known to exist.

In Heb. 9: 26 it is His first coming, "hath he been manifested": noting in connection with this passage that the A.V. has the same rendering, 'appear,' for two other words; at Heb. 9: 24 for ἐμφανισθῆναι(ἐμφανίζω), where Bengel notes the fitness of the original word in respect to God — 'he appears before the face of God for us;' and in Heb. 9: 28 for ὀφθήσεται (ὄπτομαι), lit., 'he shall be seen' — leaving open, as so many other passages in the epistle, a double application — to the saints now at His coming for us, and to Israel at His appearing in glory.

36. OUGHT. MUST.

The words δεῖ, ὀφείλει (ὀφείλω) and χρή are all translated 'ought,' with other variations as to the first two. But there is a difference in their signification. Bengel says ὀφείλω denotes 'obligation;' δει, 'necessity.' ὀφείλω is to be under moral obligation, bound by duty, one ought, etc., and specially in personal aspects. See Eph. 5: 28; 2 Cor. 12: 11, 14; Acts 17: 29; Rom. 15: 1; 1 John 2: 6; 1 John 3: 16; 1 John 4: 11. Compare Luke 11: 4 'indebted,' Matt. 18: 28, 30. ὀφείλω (with its compounds) is with one exception the word for 'owing,' and what is owed, Philemon 18; Rom. 8: 8; Rom. 15: 27, 27, translated 'debtor' and 'duty.' In Luke 17: 10 it is "that which was our duty": Heb. 2: 17, "it behoved him": 2 Thess. 1: 3; 2 Thess. 2: 13, "are bound."

δει is more general, denoting any kind of necessity, as that which lies in the nature of the case, or specially that which arises by divine appointment, and this gives it a greater strength: 'must' is its most frequent rendering. See 2 Tim. 2: 6; Luke 22: 7; John 3: 7, 14, 30; John 4: 4 ('must needs'), John 4: 24; Acts 16: 30; 1 Cor. 15: 53; Heb. 9: 26; Heb. 11: 6; Mark 14: 31 ('should,' 'should have to'); Acts 5: 29 'ought.' These may illustrate the general use, and the following passages, out of many, the necessity established by the will and word of God: Matt. 16: 21; Matt. 17: 10; Matt. 24: 6; Matt. 26: 54; Luke 2: 49; Luke 4: 43; Luke 22: 37; Luke 24: 7, 26 ('ought'), Luke 24: 44; John 9: 4; John 20: 9; Acts 1: 16, 22 (21); Acts 3: 21; Acts 4: 12; Acts 9: 16; Acts 14: 22; Acts 23: 11; Acts 27: 24; 1 Cor. 15: 25; 2 Cor. 5: 10; 1 Tim. 3: 7; Rev. 1: 1.

χρή occurs but once, James 3: 10; coming from the root of χράω, 'to deliver an oracle,' 'to be fated,' it passes into the sense of what is necessary, what behoves or is fitting (or the reverse with οὐ, negative, as in James 3: 10). Compared with the other words, it is rather a necessity of time or circumstance, and has not the same moral force. Compare the kindred verb χρήζω (from χρεία, 'need, necessity'): 'to have need of,' Matt. 6: 32; Rom. 16: 2; 'need,' Luke 11: 8; 2 Cor. 3: 1.

37. SLOW. SLOTHFUL. IDLE.

The words βραδύς, νωθρός, and ἀργός have similar meanings. βραδύς occurs but three times in the N.T.; it differs from the other words in that it is used in a good as well as a bad sense, having only reference to time: 'slow,' in the sense of tardy. The Lord said, "O fools, and slow of heart to believe all that the prophets have spoken," Luke 24: 25; but in James 1: 19 the exhortation is "be swift to hear, slow to speak, slow to wrath."

νωθρός seems to imply more habitual slothfulness. It occurs but twice in the N.T. The Hebrew saints were "dull of hearing" when they ought by diligence to have been teachers, Heb. 5: 11; and are exhorted not to be 'slothful,' but followers of those that inherit the promises. Heb. 6: 12. It occurs once in the LXX: it is not fit that one diligent in business should attend on slothful men, Prov. 22: 29.

ἀργός (perhaps from ἀεργός, α neg., and ἔργον, 'work') differs from the above in that it is applied to things as well as to persons, and involves blameworthiness. In Matt. 12: 36, "every 'idle' word that men shall speak" will have to be accounted for. It is translated 'idle' in Matt. 20: 3, 6, 6; 1 Tim. 5: 13, 13. In Titus 1: 12 the Cretans are said to be 'slow bellies,' or 'lazy gluttons.' In 2 Peter 1: 8, in "using all diligence . . . . . they would be "neither idle nor unfruitful."

In the LXX ἀργός occurs in 1 Kings 6: 7 (11), applied to the stones for the temple, but in what sense is not clear, unless it be that there was no more work to be done upon them. Sir C. Brenton translates 'rough hewn stones.'

38. MURDERER. MANSLAYER. ASSASSIN.

The words φονεύς, ἀνθρωποκτόνος, and σικάριος are all translated 'murderer.' φονεύω, the kindred verb to φονεύς (from φόνος, 'murder') is employed in the LXX in the commandment "Thou shalt not kill," and is repeated in the N.T. This shows that it embraces 'murder' in general, and those guilty of it are 'murderers,' Matt. 22: 7; 1 Peter 4: 15. Barabbas was a murderer, and the people of Israel were the murderers of Jesus. Acts 3: 14; Acts 7: 52; Acts 28: 4.

ἀνθρωποκτόνος (from ἄνθρωπος, 'man,' and κτείνω, 'to slay' agrees more with our word 'man-slayer,' and is applied when murder may not have been committed. "Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him." 1 John 3: 15. The devil "was a murderer [mansleer, Wickliffe] from the beginning." John 8: 44. This word serves to bring into contrast the slaying of MAN, and eternal life for man through our Lord Jesus Christ.

σικάριος (the Latin sicarius) is so called from sica, a short dagger or poniard. There was a secret society called Sicarii, the members of which carried daggers under their garments, and killed any who opposed them. Perhaps 'assassin' is the best equivalent. It occurs only in Acts 21: 38.

39. WAR. FIGHTING.

The words πόλεμος and μάχη are translated 'fight,' or 'fighting.' They both occur in James 4: 1; "From whence come wars (πό.) and fightings (μά.)?" and in the next verse occur the verbs to which these words belong: "Ye fight (μάχομαι) and war (πολεμέω)." These passages show the distinction between the words, and they may be said to correspond to the English words 'war' (πόλεμος), and actual fighting (μάχη, compare the Hebrew makkah, slaughter), though the war may be moral, and the fighting be by word of mouth, as "strifes of words" (λογομαχία), 1 Tim. 6: 4, and the "strivings (μά.) about the law," Titus 3: 9. Besides the above quoted passages the word μάχη occurs only in 2 Cor. 7: 5; 2 Tim. 2: 23.

πόλεμος is found nine times in the Revelation: in Rev. 9: 7, 9; Rev. 16: 14; Rev. 20: 8, it is in the A.V. translated 'battle;' and in Rev. 11: 7; Rev. 12: 7, 17; Rev. 13: 7; Rev. 19: 19, it is 'war.' It would be more correct to render it 'war' in all the places, while μάχη is rather the actual shock of 'battle.'

40. FOUNDED. STEADFAST.

The words τεθεμελιωμένος (θεμελιόω) and ἑδραῖος have similar meanings. They both occur in Col. 1: 23; "grounded (τε) and settled (ἑδ)," or "founded and firm." τεθεμελιωμένος (from θεμέλιος, 'a foundation') suggests the idea of being 'secured to the foundation:' thus in Matt. 7: 25; Luke 6: 48, it is "founded on a rock." In Heb. 1: 10 the Lord "founded the earth;" Eph. 3: 17, "rooted and founded in love;" and 1 Peter 5: 10, "make you perfect, strengthen, 'found' you."

ἑδραῖος (from ἕδρα 'a seat or sitting') has more the thought of being 'stable, firm, within.' Besides Col. 1: 23 it occurs only in 1 Cor. 7: 37, "he that stands firm in his heart;" and in 1 Cor. 15: 58, "my beloved brethren, be ye firm."

41. COMMON. UNCLEAN. DEFILED. PROFANE.

The words βέβηλος and κοινός, though of kindred meaning, have different applications. They both seem to have started with the signification 'common.' βέβηλος is connected with βηλός, 'a threshold,' which may be trodden on by all comers and be defiled. It stands in contrast to a consecrated spot or shrine, which is enclosed and guarded from desecration. In the LXX it once occurs in the sense of 'common:' common bread in contrast to the showbread in the tabernacle, 1 Sam. 21: 4. In the N.T. it is always 'profane' in the A.V. It represents those for whom the law was made, 1 Tim. 1: 9; three times it characterises babblings or vain talking, 1 Tim. 4: 7; 1 Tim. 6: 20; 2 Tim. 2: 16; and in Heb. 12: 16 it describes Esau as a profane person.

κοινός also is used in the LXX for 'common,' but more in the sense of fellowship: thus "Let us have a common purse," Prov. 1: 14; a bad man does nothing for the common weal, Prov. 15: 23. It is also employed to signify a 'wide or open' house, as if accessible to all, Prov. 21: 9; Prov. 25: 24. The word is used only in these senses in the LXX.

In the N.T. also it occurs in the sense of having "all things common," Acts 2: 44; Acts 4: 32; "the common faith," Titus 1: 4; and the "common salvation," Jude 3. It may mean 'unclean' in reference to animals forbidden by the law as food, or to Gentiles in contrast with Jews, Acts 10: 14, 28; they were not sanctified. It is rendered 'unclean' in respect to food, Rom. 14: 14; of unwashed hands it is 'defiled,' Mark 7: 2; and an apostate virtually treats the blood of Christ as a 'common' thing ('unholy' A.V.), Heb. 10: 29.

It will be seen, as regards profanity or uncleanness, that βέβηλος refers to what is moral, whereas κοινός descends more to what is ceremonial.

An interesting instance of the use of these words occurs in the charge made against Paul of defiling the temple by bringing in Greeks. The Jews use the verb of κοινός, but Tertullus before the Roman governor uses the verb of βέβηλος, Acts 21: 28; Acts 24: 6.

42. EVIL. WICKED.

Both πονηρός and φαῦλος are translated 'evil,' but their application in scripture is different, though they may seem to blend. φαῦλος occurs but four times, referring to doing evil, John 3: 20; John 5: 29; and to the character of what is done as being evil. Titus 2: 8; James 3: 16.

πονηρός (from πόηος, 'labour, sorrow') often refers to the evil nature of the one acting, and the active working out of it. Thus Satan is called that 'wicked' one. Matt. 13: 19, 38; Eph. 6: 16; 1 John 2: 13, 14; 1 John 3: 12. The demons are evil spirits. Luke 7: 21; Luke 8: 2; Acts 19: 12-16. The same word is used in reference to the man living in sin in the church at Corinth — "put away . . . . that wicked person." 1 Cor. 5: 13.

κακός, with its many compounds, is a common word for evil and (like πονηρός) may apply to the nature or character of those who commit evil. Matt. 21: 41; Matt. 24: 48; Phil. 3: 2; Rev. 2: 2; as well as to their acts and principles, Mark 7: 21; 1 Cor. 15: 33; Col. 3: 5; Rom. 1: 30; Rom. 8: 3; 2 Cor. 13: 7; though not always with this moral force: see Acts 16: 28; Acts 28: 5; 'harm'; and Luke 16: 25, 'evil things.'

πονηρός would in Latin be industriâ malus, malignus. So the enemy of souls is emphatically, ὁ πονηρός, "the evil one." κακός in Latin is malus, improbus, etc., and is used in a very general way, opposed to both καλός and ἀγαθός, 'good:' 3 John 11. Both κακός and πονηρός occur in Rev. 16: 2; "noisome (κα.) and grievous (πο.)"; and their nouns κακία and πονηρία, "malice and wickedness." 1 Cor. 5: 8.

43. BUILDER. MAKER. ARTIFICER,

The two words to be considered are τεκνίτης and δημιουργός, and principally in their signification in Heb. 11: 10, where of Abraham it is said "he loo