W. E. Vine's New Testament Word Pictures: Matthew to Acts: A Commentary Drawn from the Original Languages

By W. E. Vine

Study the meaning of biblical words in the original languages without spending years learning Greek. W. E. VineÆs New Testament Word Pictures places every key word from VineÆs classic Expository Dictionary of New Testament Words in Bible book and verse-by-verse order. The text of the King James Version of the Bible is included for context, but W. E. VineÆs New Testament Word Pictures is keyed to the StrongÆs numbering system and can be used with any Bible translation.

A great tool for students, pastors, teachers, and anyone who enjoys biblical word studies, this unique resource explains the meaning behind the key words and contains elements of a dictionary, concordance, and commentary. Edited by Martin Manser, W. E. VineÆs New Testament Word Pictures is available in two companion volumes: Matthew to Acts and Romans to Revelation.

Features include:

 

• Every key word from VineÆs Expository Dictionary of New Testament Words explained
• Verse-by-verse order for ease of use
• King James Version text with keys to StrongÆs numbers
• W.E. Vine's original comments on alternative readings from the Revised Standard Version of the Bible
• Inspirational quotes to add a fresh edge to teaching

• Language: English
• Publisher: Thomas Nelson
• Release date: Jul 14, 2015
• ISBN: 9780718036904

Book preview

For many decades Vine’s Expository Dictionary of New Testament Words has been an indispensable companion for any serious Bible student. The advent of this new edition, the new W. E. Vine’s New Testament Word Pictures, can only be a cause for rejoicing amongst those who now love the Lord of the Word more because they understand the Word of the Lord better.

—Dr. Steve Brady, principal, Moorlands College and lecturer in New Testament Greek

The best of Bible dictionaries just got better! Instead of sitting on a shelf, the new W. E. Vine’s New Testament Word Pictures will be next to your Bible because it is functional. It’s genius in motion. Covering every key word in every chapter and verse in the New Testament, W. E. Vine’s New Testament Word Pictures is a genuine companion to any Bible translation because it’s a dictionary, a concise commentary, and a concordance all in one.

—Robert F. Hicks, teacher, preacher, and Bible publisher

Bible students and teachers who want to dig into the meaning of the key words in a verse or Bible passage will find a treasure in W. E. Vine’s New Testament Word Pictures. I have used Vine’s Expository Dictionary of New Testament Words for many years, but the format of this new book is much more helpful when leading a Bible study. W. E. Vine’s insights on every key word in a passage are in one place where I can see them easily and clearly.

—James F. Couch Jr., executive editor, The Voice Bible translation; reference, curriculum, and Bible publisher, retired; and past executive vice-president, Emmaus Bible College

My dad’s copy of Vine’s Expository Dictionary of New Testament Words sits on the reference shelf next to my study desk. It is often open near at hand as I prepare sermons. What a delight to have a new edition that follows the New Testament text like a commentary! No more searching through an entire entry to find the section relevant to the passage I am studying. The new W. E. Vine’s New Testament Word Pictures brings the treasures of a classic resource to the minds and hearts and teaching of today’s pastor and Bible student.

—Douglas Connelley, pastor, author of seventeen LifeGuide Bible studies and The Bible for Blockheads

I first used the famous Vine’s Dictionary as a 19-year-old student at Cambridge University, while preparing for a lifetime of Christian ministry. Thomas Nelson Publishers deserves the thanks of Bible students, preachers, and Scripture class leaders worldwide in bringing us this superb new edition of a work that all of us—both advanced and new to God’s Word—will want to keep at our sides.

—Richard Bewes O.B.E., former rector of All Souls Church, London, England and current host of international Bible TV programs Open Home Open Bible, Book by Book, and The Sermon

Vine’s Expository Dictionary of New Testament Words was an indispensable tool for generations of Bible students, including myself, as it introduced them to the meaning and richness of the vocabulary of the New Testament. This revision and rearrangement makes it even more useful and I hope will introduce it to new generations. Word studies are not all that needs to be done in understanding the New Testament, but they’re an essential beginning. There’s no better place to start than this improved, comprehensive, and accessible new W. E. Vine’s New Testament Word Pictures.

—Derek Tidball, former principal, London School of Theology; visiting scholar, Spurgeon’s College, London

For heavyweight Bible study, especially by those who do not read Greek, Vine’s is the word-explanation book to have. It is great to see it made available to a new generation. In place of the original version’s list of words in alphabetical order, this new edition is in verse-by-verse New Testament text order, Matthew to Revelation. This neatly solves the question of what word to look up when using different translations and Bible versions. I commend it to all who wish to do serious study of the basic idea underlying each significant New Testament word.

—C. Peter White, former principal of Glasgow Bible College and minister of Sandyford Henderson Parish Church, Glasgow, Scotland.

It is great to see the new format which Martin Manser and his team have given to Vine’s Expository Dictionary of New Testament Words. In this format this classic will be able to serve new generations of serious readers of the Bible even better.

—Rev. Dr. Pieter J. Lalleman, academic dean and tutor of New Testament, Spurgeon’s College, London, England

Vine’s has been a seemingly limitless treasure trove of careful theological and linguistic insight for generations of preachers and Bible students, enriching sermons and Christian lives around the world. Now, thanks to Martin Manser and his colleagues, that treasure is accessible in updated form for a new generation to enjoy. The church owes them a huge debt of thanks.

—John P. Bowen, former professor of evangelism, Wycliffe College, Toronto

Any serious study of the Bible involves careful attention to the meaning of words. This imaginative revision of a classic study tool will enable a new generation of readers to engage with the wealth of meaning in each New Testament book.

—Stephen Travis, St. John’s College, Nottingham, England

W. E. VINE’S

NEW TESTAMENT WORD PICTURES

MATTHEW TO ACTS

EVERY VERSE EXPLAINED

W. E. VINE WITH F. F. BRUCE

EDITED BY MARTIN H. MANSER

ASSISTANT EDITOR: NICOLA L. BULL

NASHVILLE   MEXICO CITY   RIO DE JANEIRO

© 2015 by W. E. Vine Copyright, Ltd. of Bath, UK

All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, scanning, or other—except for brief quotations in critical reviews or articles, without the prior written permission of the publisher.

Published in Nashville, Tennessee by Thomas Nelson. Thomas Nelson is a trademark of HarperCollins Christian Publishing, Inc.

Thomas Nelson titles may be purchased in bulk for educational, business, fund-raising, or sales promotional use. For information, please e-mail [e-mail].

Reprinted by permission. Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index, W. E. Vine, © Copyright 1996, Thomas Nelson, Nashville, Tennessee. All rights reserved.

Unless otherwise indicated, Scripture quotations are taken from The King James Version of the Bible. Public Domain.

ISBN: 978–0-7180–3689-8

eISBN: 978–0-7180–3690-4

Contents

MATTHEW TO ACTS

Introduction

Thank you, Professor F. F. Bruce

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Matthew

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28

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Mark

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16

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Luke

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

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John

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21

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Acts

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28

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Introduction

Welcome to W. E. Vine’s New Testament Word Pictures.

It’s Saturday evening and you have to finish preparing your talk for tomorrow from Matthew’s Gospel. You may have used Vine’s Expository Dictionary of New Testament Words before, but you cannot face the daunting task of looking up every word in each verse of your passage to see if there’s a nugget that will set your congregation, class or group alight. Relax – we’ve done the hard work for you!

We’ve taken every key word that’s in Vine’s and re-sorted each one out of its original alphabetical sequence into a handy verse-by-verse order, covering every verse of the New Testament. To make it even more helpful to use, we’ve also:

• given the text of the KJV to provide the context for the key words

• included the Strong’s numbers for the key words

• selected the relevant paragraphs of the entries

• kept W. E. Vine’s original comments on alternative readings from the Revised Version

• provided you with inspirational quotations to give your talk that fresh edge.

The text before you is an edited version of the Expository Dictionary of New Testament Words by W. E. Vine, originally published in 1940, which has helped countless Bible preachers and teachers to explain the text of the New Testament.

W. E. Vine’s original text used the scholarship of Bishop Westcott, W. F. Moulton, A. T. Robertson and James Hastings; forewords were written by the eminent scholars W. Graham Scroggie and F. F. Bruce.

This new reference work makes Vine’s material even more accessible, because the edited text has been re-arranged in Bible book order and then by chapter and verse. So this means that if you are preparing to give a talk on Matthew chapter 4, you can look up that chapter here and all the words discussed with reference to that chapter in Vine’s Expository Dictionary of New Testament Words are presented here in a convenient verse-by-verse order. Of course you can still explore the entire riches of the complete Vine’s Expository Dictionary of New Testament Words.

We are pleased to have worked with Thomas Nelson in producing this text, and you can of course still buy Vine’s Expository Dictionary of New Testament Words and Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index as books, online, or as Bible software. See www.logos.com.

This unique text contains elements of a Dictionary, Concordance and Commentary, not merely listing the key words of the Bible text, but also explaining the meaning behind them. And because it is keyed to Strong’s numbers, you can use it with any version of the Bible.

We trust that this companion will help you explore God’s word to discover fresh inspiration you can communicate to others, directing them to God’s Word to all humanity, Jesus Christ himself.

Martin Manser

Editor

Thank you, Professor F. F. Bruce

Give honor to whom honor is due.

Not long after I took on the stewardship of the works of the late W. E. Vine, I was privileged to come to know three of his then-surviving daughters and Mr. Vine’s personal Secretary, John Williamson.

Through our conversations, I began to realize the major contribution of Professor F. F. Bruce to the unique book created by Mr. Vine – his Expository Dictionary of New Testament Words. Originally published in four volumes, it is now available as a single volume, which is the basis of this book.

Mr. Vine and Prof. Bruce had many things in common academically. They both gained their qualifications by studying the Greek classics, and both were familiar with the many ancient manuscripts that stand behind the Greek New Testament. They were also students of the Greek manuscripts of the Old Testament that were in existence before the first century and which were frequently quoted in the New Testament. In addition to their academic similarity, they both belonged to Brethren assemblies, a group known in the United States as Plymouth Brethren.

Mr. Williamson and Mr. Vine’s daughters told me that when Mr. Vine began work on his Dictionary, he sent it, section by section, to Prof. Bruce. Interestingly, Mr. Vine’s daughter Jeannette manually typed the text. Prof. Bruce then checked the draft script against all reliable sources, making additions and corrections as well as offering suggestions – and these were returned to Mr. Vine.

Mr. Vine incorporated the recommendations into a second draft, which was then sent back to Prof. Bruce. Jeannette informed me that Mr. Vine seldom saw anything in Prof. Bruce’s work on which he raised a query.

Prof. Bruce then prepared the text for typesetting, which in those days was a major task. Unusually, Mr. Vine paid for the typesetting himself, rather than having the publisher pay for it, as is more common. The typesetting was then sent to the printer who created a proof. Prof. Bruce again checked everything on the proof before giving his approval to publish the book.

Martin Manser, who undertook the editorial work for this edition of the Dictionary, has told me that there were very few mistakes in the original. This is clear evidence of the professionalism of both Mr. Vine and Prof. Bruce.

While Mr. Vine will always be acknowledged as the originating author of this work, the level of scholarship and assistance that Prof. Bruce contributed means that in today’s world he would have been acknowledged alongside Mr. Vine as co-author – as we have done in this edition. Prof. Bruce made significant changes to Mr. Vine’s text, effectively rewriting much of the material, bringing his own scholarship to the work. Mr. Vine trusted Prof. Bruce’s judgment, allowing Bruce to make changes as necessary without questioning. So, a belated Thank you to Professor F. F. Bruce for bringing his significant academic skills to the work of W. E. Vine.

Robert F. Hicks

Publisher

Matthew

Chapter 1

1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.

Book biblos (976), (Eng. Bible) was the inner part, or rather the cellular substance, of the stem of the papyrus (Eng. paper). It came to denote the paper made from this bark in Egypt, and then a written book, roll, or volume. It is used in referring to books of Scripture, the book, or scroll, of Matthew’s Gospel, Matt. 1:1; the Pentateuch, as the book of Moses, Mark 12:26; Isaiah, as the book of the words of Isaiah, Luke 3:4; the Psalms, Luke 20:42 and Acts 1:20; the prophets, Acts 7:42; to the Book of Life, Phil. 4:3; Rev. 3:5; 20:15. Once only it is used of secular writings, Acts 19:19.

Generation genesis (1078), denotes an origin, a lineage, or birth, translated generation in Matt. 1:1.

Jesus iesous (2424), is a transliteration of the Heb. Joshua, meaning Jehovah is salvation, i.e., is the Savior, "a common name among the Jews, e.g., Ex. 17:9; Luke 3:29 (RV); Col. 4:11. It was given to the Son of God in Incarnation as His personal name, in obedience to the command of an angel to Joseph, the husband of His Mother, Mary, shortly before He was born, Matt. 1:21. By it He is spoken of throughout the Gospel narratives generally, but not without exception, as in Mark 16:19, 20; Luke 7:13, and a dozen other places in that Gospel, and a few in John.

"‘Jesus Christ’ occurs only in Matt. 1:1, 18; 16:21, marg.; Mark 1:1; John 1:17; 17:3. In Acts the name ‘Jesus’ is found frequently. ‘Lord Jesus’ is the normal usage, as in Acts 8:16; 19:5, 17; see also the reports of the words of Stephen, 7:59, of Ananias, 9:17, and of Paul, 16:31; though both Peter, 10:36, and Paul, 16:18, also used ‘Jesus Christ.’ In the Epistles of James, Peter, John and Jude, the personal name is not once found alone, but in Rev. eight times (RV), 1:9; 12:17; 14:12; 17:6; 19:10 (twice); 20:4; 22:16. In the Epistles of Paul ‘Jesus’ appears alone just thirteen times, and in the Hebrews eight times; in the latter the title ‘Lord’ is added once only, at 13:20. In the Epistles of James, Peter, John, and Jude, men who had companied with the Lord in the days of His flesh, ‘Jesus Christ’ is the invariable order (in the RV) of the Name and Title, for this was the order of their experience; as ‘Jesus’ they knew Him first, that He was Messiah they learnt finally in His resurrection. But Paul came to know Him first in the glory of heaven, Acts 9:1–6, and his experience being thus the reverse of theirs, the reverse order, ‘Christ Jesus,’ is of frequent occurrence in his letters, but, with the exception of Acts 24:24, does not occur elsewhere in the RV. In Paul’s letters the order is always in harmony with the context. Thus ‘Christ Jesus’ describes the Exalted One who emptied Himself, Phil. 2:5, and testifies to His pre-existence; ‘Jesus Christ’ describes the despised and rejected One Who was afterwards glorified, Phil. 2:11, and testifies to His resurrection. ‘Christ Jesus’ suggests His grace, ‘Jesus Christ’ suggests His glory."

1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;

Begat gennao (1080), to beget, in the passive voice, to be born, is chiefly used of men begetting children, Matt. 1:2–16; more rarely of women begetting children, Luke 1:13, 57, brought forth; 23:29; John 16:21, is delivered of, and of the child, is born. In Gal. 4:24, it is used allegorically, to contrast Jews under bondage to the Law, and spiritual Israel, KJV, gendereth, RV, bearing children, to contrast the natural birth of Ishmael and the supernatural birth of Isaac. In Matt. 1:20 it is used of conception, that which is conceived in her.

Brethren Male children of the same parents, Matt. 1:2; 14:3.

1:3–6 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;

And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;

And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;

King basileus (935), a king (cf. Eng., Basil), e.g., Matt. 1:6, is used of the Roman emperor in 1 Pet. 2:13, 17 (a command of general application); this reference to the emperor is illustrated frequently in the Koine; of Herod the Tetrarch (used by courtesy), Matt. 14:9; of Christ, as the King of the Jews, e.g., Matt. 2:2; 27:11, 29, 37; as the King of Israel, Mark 15:32; John 1:49; 12:13; as King of kings, Rev. 17:14; 19:16; as the King in judging nations and men at the establishment of the millennial kingdom, Matt. 25:34, 40; of God, the great King, Matt. 5:35; the King eternal, incorruptible, invisible, 1 Tim. 1:17; King of kings, 1 Tim. 6:15; King of the ages, Rev. 15:3, RV (KJV, saints). Christ’s kingship was predicted in the OT, e.g., Ps. 2:6, and in the NT, e.g., Luke 1:32, 33; He came as such, e.g., Matt. 2:2; John 18:37; was rejected and died as such, Luke 19:14; Matt. 27:37; is now a King Priest, after the order of Melchizedek, Heb. 5:6; 7:1, 17; and will reign for ever and ever, Rev. 11:15.

Wife In John 19:25 the article stands idiomatically for "the wife (of)"; in Matt. 1:6, the article is rendered "her that had been the wife (of)."

1:7–11 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;

And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;

And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;

And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;

And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

Carried away metoikesia (3350), a change of abode, or a carrying away by force (meta, implying change, oikia, a dwelling), is used only of the carrying away to Babylon, Matt. 1:11–12, 17.

1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;

Brought see Carried away at Matthew 1:11.

1:13–16 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;

And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;

And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

Husband aner (435), denotes, in general, a man, an adult male (in contrast to anthropos, which generically denotes a human being, male or female); it is used of man in various relations, the context deciding the meaning; it signifies a husband, e.g., Matt. 1:16, 19; Mark 10:12; Luke 2:36; 16:18; John 4:16, 17, 18; Rom. 7:23.

Called lego (3004), to speak, is used of all kinds of oral communication, e.g., to call, to call by name, to surname, Matt. 1:16; 26:36; John 4:5; 11:54; 15:15; Rev. 2:2, RV, call themselves, etc.

1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

Carrying away see Carried away at Matthew 1:11.

Christ christos (5547), anointed, translates, in the Sept., the word Messiah, a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g., Lev. 4:3, 5, 16. The prophets are called hoi christoi Theou, the anointed of God, Ps. 105:15. A king of Israel was described upon occasion as christos tou Kuriou, the anointed of the Lord, 1 Sam. 2:10, 35; 2 Sam. 1:14; Ps. 2:2; 18:50; Hab. 3:13; the term is used even of Cyrus, Isa. 45:1. The title ho Christos, the Christ, is not used of Christ in the Sept. version of the inspired books of the OT. In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, e.g., Matt. 2:4; Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41. Three times the title was expressly accepted by the Lord Himself, Matt. 16:17; Mark 14:61–62; John 4:26. It is added as an appellative to the proper name Jesus, e.g., John 17:3, the only time when the Lord so spoke of Himself; Acts 9:34; 1 Cor. 3:11; 1 John 5:6. It is distinctly a proper name in many passages, whether with the article, e.g., Matt. 1:17; 11:2; Rom. 7:4, 9:5; 15:19; 1 Cor. 1:6, or without the article, Mark 9:41; Rom. 6:4; 8:9, 17; 1 Cor. 1:12; Gal. 2:16. The single title Christos is sometimes used without the article to signify the One who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, Rom. 8:10; Gal. 2:20; 4:19; Eph. 3:17. As to the use or absence of the article, the title with the article specifies the Lord Jesus as the Christ; the title without the article stresses His character and His relationship with believers. Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent.

Fourteen tessares (5064), four, is not found in the NT outside the Gospels, the Acts and Revelation; in the last it is very frequent. Tetartos, fourth, is found in Matt. 14:25; Mark 6:48 and seven times in Revelation; also in Acts 10:30, four days ago, lit., from a fourth day. Dekatessares, fourteen (lit., ten-four), is found in Matt. 1:17; 2 Cor. 12:2; Gal. 2:1; tessareskaidekatos, fourteenth (lit., four-and-tenth), Acts 27:27, 33; tetrakosia, four hundred, Acts 5:36; 7:6; 13:20; Gal. 3:17. In Acts 7:6 the 400 years refers to Abraham’s descendants and to the sojourning and the bondage. This agrees with Gen. 15:13. In Exod. 12:40 the 430 years dates from the call of Abraham himself. Likewise the giving of the Law was 430 years from the promise in Gen. 12:3, which agrees with Gal. 3:17. In John 11:39 tetartaios, lit., a fourth day (one), is rendered four days.

Generations genea (1074), connected with ginomai, to become, primarily signifies a begetting, or birth; hence, that which has been begotten, a family; or successive members of a genealogy, Matt. 1:17, or of a race of people, possessed of similar characteristics, pursuits, etc., (of a bad character) Matt. 17:17; Mark 9:19; Luke 9:41; 16:8; Acts 2:40; or of the whole multitude of men living at the same time, Matt. 24:34; Mark 13:30; Luke 1:48; 21:32; Phil. 2:15, and especially of those of the Jewish race living at the same period, Matt. 11:16, etc. Transferred from people to the time in which they lived, the word came to mean an age, i.e., a period ordinarily occupied by each successive generation, say, of thirty or forty years, Acts 14:16; 15:21; Eph. 3:5; Col. 1:26; see also, e.g., Gen. 15:16. In Eph. 3:21 genea is combined with aion in a remarkable phrase in a doxology: Unto Him be the glory in the church and in Christ Jesus, unto all generations for ever and ever (wrongly in KJV ‘all ages, world without end’). The word genea is to be distinguished from aion, as not denoting a period of unlimited duration.

1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Birth gennesis (1083), a birth, begetting, producing (related to gennao, to beget), is used in Matt. 1:18 and Luke 1:14. Some mss. have genesis, lineage, birth (from ginomai, to become).

Jesus see Jesus at Matthew 1:1.

On this wise houtos or houto (3779), in this way, so, thus, is used (a) with reference to what precedes, e.g., Luke 1:25; 2:48; (b) with reference to what follows, e.g., Luke 19:31, rendered on this wise, in Matt. 1:18; John 21:1, and before quotations, Acts 7:6; 13:34; Rom. 10:6, KJV (RV, thus); Heb. 4:4; (c) marking intensity, rendered so, e.g., Gal. 1:6; Heb. 12:21; Rev. 16:18; (d) in comparisons, rendered so, e.g., Luke 11:30; Rom. 5:15.

Mother meter (3384), is used (a) of the natural relationship, e.g., Matt. 1:18; 2 Tim. 1:5; (b) figuratively, (1) of one who takes the place of a mother, Matt. 12:49, 50; Mark 3:34, 35; John 19:27; Rom. 16:13; 1 Tim. 5:2; (2) of the heavenly and spiritual Jerusalem, Gal. 4:26, which is free (not bound by law imposed externally, as under the Law of Moses), which is our mother (RV), i.e., of Christians, the metropolis, mother-city, used allegorically, just as the capital of a country is the seat of its government, the center of its activities, and the place where the national characteristics are most fully expressed; (3) symbolically, of Babylon, Rev. 17:5, as the source from which has proceeded the religious harlotry of mingling pagan rites and doctrines with the Christian faith.

Espoused mnesteuo (3423), to woo and win, to espouse or promise in marriage, is used in the passive voice in Matt. 1:18; Luke 1:27; 2:5, all with reference to the Virgin Mary, RV, betrothed, for KJV, espoused, in each case.

Before prin (4250), before, formerly (etymologically akin to pro, before), has the force of a conjunction, e.g., Matt. 1:18; 26:34, 75; John 14:29; Acts 7:2.

Was When not part of another verb, or phrase, these translate eimi, to be, e.g., Matt. 1:18, or the following: (a) ginomai, to become, e.g., Matt. 8:26; (b) huparcho, to exist, especially when referring to an already existing condition, e.g., Luke 8:41; Acts 5:4 (2nd part); 16:3; 27:12; Rom. 4:19, KJV, when he was (RV, he being); (c) echo, to have, e.g., Acts 12:15; (d) apecho, to be away, to be distant, e.g., Luke 7:6; 24:13; (e) mello, to be about to, e.g., Luke 19:4; Acts 21:27, 37, KJV (RV, was about to); (f) sumbaino, to come to pass, happen, e.g., Acts 21:35; (g) in Gal. 4:28, the preposition kata, according to, is rendered was, in the phrase as Isaac was, lit., like Isaac; as Isaac’s birth came by divine interposition, so does the spiritual birth of every believer.

Holy hagios (40), from the same root as hagnos (found in hazo, to venerate), fundamentally signifies separated (among the Greeks, dedicated to the gods), and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred.

(a) It is predicated of God (as the absolutely Holy One, in His purity, majesty and glory): of the Father, e.g., Luke 1:49; John 17:11; 1 Pet. 1:15, 16; Rev. 4:8; 6:10; of the Son, e.g., Luke 1:35; Acts 3:14; 4:27, 30; 1 John 2:20; of the Spirit, e.g., Matt. 1:18 and frequently in all the Gospels, Acts, Romans, 1 and 2 Cor., Eph., 1 Thess.; also in 2 Tim. 1:14; Titus 3:5; 1 Pet. 1:12; 2 Pet. 1:21; Jude 20.

(b) It is used of men and things in so far as they are devoted to God. Indeed the quality, as attributed to God, is often presented in a way which involves divine demands upon the conduct of believers. These are called hagioi, saints, i.e., sanctified or holy ones.

Holy Ghost The Holy Spirit is spoken of under various titles in the NT (Spirit and Ghost are renderings of the same word, pneuma; the advantage of the rendering Spirit is that it can always be used, whereas Ghost always requires the word Holy prefixed.) In the following list the omission of the definite article marks its omission in the original (concerning this see below): "Spirit, Matt. 22:43; Eternal Spirit, Heb. 9:14; the Spirit, Matt. 4:1; Holy Spirit, Matt. 1:18; the Holy Spirit, Matt. 28:19; the Spirit, the Holy, Matt. 12:32; the Spirit of promise, the Holy, Eph. 1:13; Spirit of God, Rom. 8:9; Spirit of (the) living God, 2 Cor. 3:3; the Spirit of God, 1 Cor. 2:11; the Spirit of our God, 1 Cor. 6:11; the Spirit of God, the Holy, Eph. 4:30; the Spirit of glory and of God, 1 Pet. 4:14; the Spirit of Him that raised up Jesus from the dead (i.e., God), Rom. 8:11; the Spirit of your Father, Matt. 10:20; the Spirit of His Son, Gal. 4:6; Spirit of (the) Lord, Acts 8:39; the Spirit of (the) Lord, Acts 5:9; (the) Lord, (the) Spirit, 2 Cor. 3:18; the Spirit of Jesus, Acts 16:7; Spirit of Christ, Rom. 8:9; the Spirit of Jesus Christ, Phil. 1:19; Spirit of adoption, Rom. 8:15; the Spirit of truth, John 14:17; the Spirit of life, Rom. 8:2; the Spirit of grace, Heb. 10:29."

The use or absence of the article in the original where the Holy Spirit is spoken of cannot always be decided by grammatical rules, nor can the presence or absence of the article alone determine whether the reference is to the Holy Spirit. Examples where the Person is meant when the article is absent are Matt. 22:43 (the article is used in Mark 12:36); Acts 4:25, RV (absent in some texts); 19:2, 6; Rom. 14:17; 1 Cor. 2:4; Gal. 5:25 (twice); 1 Pet. 1:2. Sometimes the absence is to be accounted for by the fact that Pneuma (like Theos) is substantially a proper name, e.g., in John 7:39. As a general rule the article is present where the subject of the teaching is the Personality of the Holy Spirit, e.g., John 14:26, where He is spoken of in distinction from the Father and the Son. See also 15:26 and cf. Luke 3:22. In Gal. 3:3, in the phrase having begun in the Spirit, it is difficult to say whether the reference is to the Holy Spirit or to the quickened spirit of the believer; that it possibly refers to the latter is not to be determined by the absence of the article, but by the contrast with the flesh; on the other hand, the contrast may be between the Holy Spirit who in the believer sets His seal on the perfect work of Christ, and the flesh which seeks to better itself by works of its own. There is no preposition before either noun, and if the reference is to the quickened spirit it cannot be dissociated from the operation of the Holy Spirit. In Gal. 4:29 the phrase after the Spirit signifies by supernatural power, in contrast to after the flesh, i.e., by natural power, and the reference must be to the Holy Spirit; so in 5:17. The full title with the article before both pneuma and hagios (the resumptive use of the article), lit., the Spirit the Holy, stresses the character of the Person, e.g., Matt. 12:32; Mark 3:29; 12:36; 13:11; Luke 2:26; 10:21 (RV); John 14:26; Acts 1:16; 5:3; 7:51; 10:44, 47; 13:2; 15:28; 19:6; 20:23, 28; 21:11; 28:25; Eph. 4:30; Heb. 3:7; 9:8; 10:15. The Personality of the Spirit is emphasized at the expense of strict grammatical procedure in John 14:26; 15:26; 16:8, 13, 14, where the emphatic pronoun ekeinos, He, is used of Him in the masculine, whereas the noun pneuma is neuter in Greek, while the corresponding word in Aramaic, the language in which our Lord probably spoke, is feminine (rucha, cf. Heb. ruach). The rendering itself in Rom. 8:16, 26, due to the Greek gender, is corrected to Himself in the RV. The subject of the Holy Spirit in the NT may be considered as to His divine attributes; His distinct Personality in the Godhead; His operation in connection with the Lord Jesus in His birth, His life, His baptism, His death; His operations in the world; in the church; His having been sent at Pentecost by the Father and by Christ; His operations in the individual believer; in local churches; His operations in the production of Holy Scripture; His work in the world, etc.

1:19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

Husband see Husband at Matthew 1:16.

Just dikaios (1342), was first used of persons observant of dike, custom, rule, right, especially in the fulfillment of duties towards gods and men, and of things that were in accordance with right. The Eng. word righteous was formerly spelt rightwise, i.e., (in a) straight way. In the NT it denotes righteous, a state of being right, or right conduct, judged whether by the divine standard, or according to human standards, of what is right. Said of God, it designates the perfect agreement between His nature and His acts (in which He is the standard for all men). It is used (1) in the broad sense, of persons: (a) of God, e.g., John 17:25; Rom. 3:26; 1 John 1:9; 2:29; 3:7; (b) of Christ, e.g., Acts 3:14; 7:52; 22:14; 2 Tim. 4:8; 1 Pet. 3:18; 1 John 2:1; (c) of men, Matt. 1:19; Luke 1:6; Rom. 1:17; 2:13; 5:7. (2) of things; blood (metaphorical), Matt. 23:35; Christ’s judgment, John 5:30; any circumstance, fact or deed, Matt. 20:4 (v. 7, in some mss.); Luke 12:57; Acts 4:19; Eph. 6:1; Phil. 1:7; 4:8; Col. 4:1; 2 Thess. 1:6; the commandment (the Law), Rom. 7:12; works, 1 John 3:12; the ways of God, Rev. 15:3. In the following the RV substitutes righteous for the KJV just; Matt. 1:19; 13:49; 27:19, 24; Mark 6:20; Luke 2:25; 15:7; 20:20; 23:50; John 5:30; Acts 3:14; 7:52; 10:22; 22:14; Rom. 1:17; 7:12; Gal. 3:11; Heb. 10:38; Jas. 5:6; 1 Pet. 3:18; 2 Pet. 2:7; 1 John 1:9; Rev. 15:3.

Example deigmatizo (1165), to make a show of, to expose, is translated to make a public example, in Matt. 1:19 (some mss. have the strengthened form paradeigmatizo here; put . . . to an open shame, Heb. 6:6); in Col. 2:15, made a show of.

Minded boulomai (1014), to wish, will, desire, purpose (akin to boule, counsel, purpose), is translated was minded in Matt. 1:19; Acts 15:37, RV (KJV, determined); 18:27, RV (KJV, was disposed); 19:30, RV (KJV, would have); 5:33, RV, were minded (KJV, took counsel); 18:15, RV, I am (not) minded (to be), KJV, I will (be no); Heb. 6:17, being minded, RV (KJV, willing), said of God.

Put apoluo (630), to set free, let go, is rendered to put away in reference to one who is betrothed, Matt. 1:19; a wife, 5:31, 32 (twice; in 2nd part, RV; KJV, is divorced); 19:3, 7, 8, 9 (twice); Mark 10:2, 4, 11, 12; Luke 16:18 (twice).

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

1:20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

Thought enthumeomai (1760), to reflect on, ponder, is used in Matt. 1:20; 9:4. Cf. enthumesis, consideration.

Behold idou (2400), e.g., Matt. 1:20, 23; very frequent in the Synoptists and Acts and Revelation.

Appeared phaino (5316), signifies, in the active voice, to shine; in the passive, to be brought forth into light, to become evident, to appear. In Rom. 7:13, concerning sin, the RV has might be shewn to be, for KJV, appear. It is used of the appearance of Christ to the disciples, Mark 16:9; of His future appearing in glory as the Son of Man, spoken of as a sign to the world, Matt. 24:30; there the genitive is subjective, the sign being the appearing of Christ Himself; of Christ as the light, John 1:5; of John the Baptist, 5:35; of the appearing of an angel of the Lord, either visibly, Matt. 1:20, or in a dream, 2:13; of a star, 2:7; of men who make an outward show, Matt. 6:5; 6:18 (see the RV); 23:27–28; 2 Cor. 13:7; of tares, Matt. 13:26; of a vapor, Jas. 4:14; of things physical in general, Heb. 11:3; used impersonally in Matt. 9:33, it was never so seen; also of what appears to the mind, and so in the sense of to think, Mark 14:64, or to seem, Luke 24:11 (RV, appeared).

Dream onar (3677), is a vision in sleep, in distinction from a waking vision, Matt. 1:20; 2:12–13, 19, 22; 27:19.

Take paralambano (3880), besides its meaning to receive, denotes to take to (or with) oneself, of taking a wife, e.g., Matt. 1:20, 24; of taking a person or persons with one, e.g., Matt. 2:13, 14, 20, 21; 4:5, 8; of demons, 12:45; of Christ and His disciples, 17:1; 20:17; Mark 9:2; 10:32; 14:33; of witnesses, Matt. 18:16; of the removal of persons from the earth in judgment, when the Son of Man is revealed, Matt. 24:40, 41; Luke 17:34, 35 (cf. the means of the removal of corruption, in v. 37); of the taking of Christ by the soldiers for scourging, Matt. 27:27, RV, and to crucifixion, John 19:16; see also Acts 15:39; 16:33; 21:24, 26, 32; 23:18.

Thy One of the oblique cases of su, thou; sou, of thee, e.g., Matt. 1:20; 7:3 (2nd part), thine own; soi, to thee, e.g., Mark 5:9; with meno, to remain, Acts 5:4 (1st part), thine own, lit., remain to thee; in Matt. 26:18, pros se, at thy house, lit., with thee.

Wife gune (1135), denotes (1) a woman, married or unmarried; (2) a wife, e.g., Matt. 1:20; 1 Cor. 7:3, 4; in 1 Tim. 3:11, RV, women, the reference may be to the wives of deacons, as the KJV takes it.

Conceived see Begat at Matthew 1:2.

1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Bring tikto (5088), to beget, bring forth, Matt. 1:21, 23, 25; Jas. 1:15 (first part of verse, according to the best mss.); Rev. 12:5 (RV, was delivered of).

Jesus see Jesus at Matthew 1:1.

He autos (846), he himself and no other, emphatic, e.g., Matt. 1:21, where the RV brings out the emphasis by the rendering it is He; 3:11 (last clause), where the repeated He brings out the emphasis; in some cases it can be marked only by a circumlocution which would not constitute a translation, e.g., 8:24; this use is very frequent, especially in the Gospels, the epistles of John and Revelation; see also, e.g., Eph. 2:14; 4:11; 5:23, 27.

Save sozo (4982), to save, is used (as with the noun soteria, salvation) (a) of material and temporal deliverance from danger, suffering, etc., e.g., Matt. 8:25; Mark 13:20; Luke 23:35; John 12:27; 1 Tim. 2:15; 2 Tim. 4:18 (KJV, preserve); Jude 5; from sickness, Matt. 9:22, made . . . whole (RV, marg., saved); so Mark 5:34; Luke 8:48; Jas. 5:15; (b) of the spiritual and eternal salvation granted immediately by God to those who believe on the Lord Jesus Christ, e.g., Acts 2:47, RV (those that) were being saved; 16:31; Rom. 8:24, RV, were we saved; Eph. 2:5, 8; 1 Tim. 2:4; 2 Tim. 1:9; Titus 3:5; of human agency in this, Rom. 11:14; 1 Cor. 7:16; 9:22; (c) of the present experiences of God’s power to deliver from the bondage of sin, e.g., Matt. 1:21; Rom. 5:10; 1 Cor. 15:2; Heb. 7:25; Jas. 1:21; 1 Pet. 3:21; of human agency in this, 1 Tim. 4:16; (d) of the future deliverance of believers at the second coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom, e.g., Rom. 5:9; (e) of the deliverance of the nation of Israel at the second advent of Christ, e.g., Rom. 11:26; (f) inclusively for all the blessings bestowed by God on men in Christ, e.g., Luke 19:10; John 10:9; 1 Cor. 10:33; 1 Tim. 1:15; (g) of those who endure to the end of the time of the Great Tribulation, Matt. 10:22; Mark 13:13; (h) of the individual believer, who, though losing his reward at the judgment seat of Christ hereafter, will not lose his salvation, 1 Cor. 3:15; 5:5; (i) of the deliverance of the nations at the Millennium, Rev. 21:24 (in some mss.).

1:22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

Fulfilled pleroo (4137), signifies (1) to fill; (2) to fulfill, complete, (a) of time, e.g., Mark 1:15; Luke 21:24; John 7:8 (KJV, full come); Acts 7:23, RV, he was wellnigh forty years old (KJV, was full etc.), lit., the time of forty years was fulfilled to him; v. 30, KJV, were expired; 9:23; 24:27 (KJV, after two years; RV, when two years were fulfilled); (b) of number, Rev. 6:11; (c) of good pleasure, 2 Thess. 1:11; (d) of joy, Phil. 2:2; in the passive voice, to be fulfilled, John 3:29 and 17:13; in the following the verb is rendered fulfilled in the RV, for the KJV, full, John 15:11; 16:24; 1 John 1:4; 2 John 12; (e) of obedience, 2 Cor. 10:6; (f) of works, Rev. 3:2; (g) of the future Passover, Luke 22:16; (h) of sayings, prophecies, etc., e.g., Matt. 1:22 (twelve more times in Matt., 2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:54, 56; 27:9, 35; two in Mark, four in Luke, eight in John, two in Acts); Jas. 2:23; in Col. 1:25 the word signifies to preach fully, to complete the ministry of the Gospel appointed.

Spoken eiro (3004), has a 1st aorist, passive participle rhethen, spoken or spoken of, used in Matt. 1:22; 2:15, 17, 23; 3:3; 4:14; 8:17; 12:17; 13:35; 21:4; 22:31; 24:15; 27:9 (in some texts in 27:35 and Mark 13:14).

Of For hupo, by, see the RV of Matt. 1:22; 2:16; 11:27; Luke 9:7; Acts 15:4; 1 Cor. 14:24; 2 Cor. 8:19; Phil. 3:12.

Lord kurios (2962), properly an adjective, signifying having power (kuros) or authority, is used as a noun, variously translated in the NT, "‘Lord,’ ‘master,’ ‘Master,’ ‘owner,’ ‘Sir,’ a title of wide significance, occurring in each book of the NT save Titus and the Epistles of John. It is used (a) of an owner, as in Luke 19:33, cf. Matt. 20:8; Acts 16:16; Gal. 4:1; or of one who has the disposal of anything, as the Sabbath, Matt. 12:8; (b) of a master, i.e., one to whom service is due on any ground, Matt. 6:24; 24:50; Eph. 6:5; (c) of an Emperor or King, Acts 25:26; Rev. 17:14; (d) of idols, ironically, 1 Cor. 8:5, cf. Isa. 26:13; (e) as a title of respect addressed to a father, Matt. 21:30, a husband, 1 Pet. 3:6, a master, Matt. 13:27; Luke 13:8, a ruler, Matt. 27:63, an angel, Acts 10:4; Rev. 7:14; (f) as a title of courtesy addressed to a stranger, John 12:21; 20:15; Acts 16:30; from the outset of His ministry this was a common form of address to the Lord Jesus, alike by the people, Matt. 8:2; John 4:11, and by His disciples, Matt. 8:25; Luke 5:8; John 6:68; (g) kurios is the Sept. and NT representative of Heb. Jehovah (‘LORD’ in Eng. versions), see Matt. 4:7; Jas. 5:11, e.g., of adon, Lord, Matt. 22:44, and of Adonay, Lord, 1:22; it also occurs for Elohim, God, 1 Pet. 1:25.

"Thus the usage of the word in the NT follows two main lines: one-a-f, customary and general, the other, g, peculiar to the Jews, and drawn from the Greek translation of the OT. Christ Himself assumed the title, Matt. 7:21, 22; 9:38; 22:41–45; Mark 5:19 (cf. Ps. 66:16; the parallel passage, Luke 8:39, has ‘God’); Luke 19:31; John 13:13, apparently intending it in the higher senses of its current use, and at the same time suggesting its OT associations. His purpose did not become clear to the disciples until after His resurrection, and the revelation of His Deity consequent thereon. Thomas, when he realized the significance of the presence of a mortal wound in the body of a living man, immediately joined with it the absolute title of Deity, saying, ‘My Lord and my God,’ John 20:28. Thereafter, except in Acts 10:4 and Rev. 7:14, there is no record that kurios was ever again used by believers in addressing any save God and the Lord Jesus; cf. Acts 2:47 with 4:29, 30. How soon and how completely the lower meaning had been superseded is seen in Peter’s declaration in his first sermon after the resurrection, ‘God hath made Him—Lord,’ Acts 2:36, and that in the house of Cornelius, ‘He is Lord of all,’ 10:36, cf. Deut. 10:14; Matt. 11:25; Acts 17:24. In his writings the implications of his early teaching are confirmed and developed. Thus Ps. 34:8, ‘O taste and see that Jehovah is good,’ is applied to the Lord Jesus, 1 Pet. 2:3, and ‘Jehovah of Hosts, Him shall ye sanctify,’ Isa. 8:13, becomes ‘sanctify in your hearts Christ as Lord,’ 3:15. So also James who uses kurios alike of God, 1:7 (cf. v. 5); 3:9; 4:15; 5:4, 10, 11, and of the Lord Jesus, 1:1 (where the possibility that kai is intended epexegetically, i.e. = even, cf. 1 Thess. 3:11, should not be overlooked); 2:1 (lit., ‘our Lord Jesus Christ of glory,’ cf. Ps. 24:7; 29:3; Acts 7:2; 1 Cor. 2:8); 5:7, 8, while the language of 4:10; 5:15, is equally applicable to either. Jude, v. 4, speaks of ‘our only—Lord, Jesus Christ,’ and immediately, v. 5, uses ‘Lord’ of God (see the remarkable marg. here), as he does later, vv. 9, 14."

1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

Behold see Behold at Matthew 1:20.

Virgin parthenos (3933), is used (a) of the Virgin Mary, Matt. 1:23; Luke 1:27; (b) of the ten virgins in the parable, Matt. 25:1, 7, 11; (c) of the daughters of Philip the evangelist, Acts 21:9; (d) those concerning whom the apostle Paul gives instructions regarding marriage, 1 Cor. 7:25, 28, 34; in vv. 36, 37, 38, the subject passes to that of "virgin daughters (RV), which almost certainly formed one of the subjects upon which the church at Corinth sent for instructions from the apostle; one difficulty was relative to the discredit which might be brought upon a father (or guardian), if he allowed his daughter or ward to grow old unmarried. The interpretation that this passage refers to a man and woman already in some kind of relation by way of a spiritual marriage and living together in a vow of virginity and celibacy, is untenable if only in view of the phraseology of the passage; (e) figuratively, of a local church in its relation to Christ, 2 Cor. 11:2; (f) metaphorically of chaste persons," Rev. 14:4.

Bring see Bring at Matthew 1:21.

Interpreted methermeneuo (3177), "to change or translate from one language to another (meto, implying change), to interpret, is always used in the passive voice in the NT, being interpreted," of interpreting the names, Immanuel, Matt. 1:23; Golgotha, Mark 15:22; Barnabas, Acts 4:36; in Acts 13:8, of Elymas, the verb is rendered is . . . by interpretation, lit., is interpreted; it is used of interpreting or translating sentences in Mark 5:41; 15:34; in the best mss., John 1:38 (Rabbi, interpreted as Master); v. 41 (Messiah, interpreted as Christ).

1:24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

Raised anistemi (450), is translated to raise or raise up, (a) of the resurrection of the dead by Christ, John 6:39, 40, 44, 54; (b) of the resurrection of Christ from the dead, Acts 2:24 (for v. 30 see RV, kathizo, to set, as in the best texts); 2:32; 13:34, see (c) below; Acts 17:31; (c) of raising up a person to occupy a place in the midst of a nation, said of Christ, Acts 3:26; 7:37; 13:33, RV, raised up Jesus, not here by resurrection from the dead, as the superfluous again of the KJV would suggest; this is confirmed by the latter part of the verse, which explains the raising up as being by way of His incarnation, and by the contrast in v. 34, where stress is laid upon His being raised from the dead, the same verb being used: (d) of raising up seed, Matt. 22:24; (e) of being raised from natural sleep, Matt. 1:24, KJV, being raised (RV, arose); here some mss. have diegeiro, to arouse completely.

Bidden prostasso (4367), denotes to arrange or set in order towards (pros, towards, tasso, to arrange); hence to prescribe, give command, Matt. 1:24; 8:4; Mark 1:44; Luke 5:14; Acts 10:33, 48.

Took see Take at Matthew 1:20.

1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

Knew ginosko (1097), signifies to be taking in knowledge, to come to know, recognize, understand, or to understand completely, e.g., Mark 13:28, 29; John 13:12; 15:18; 21:17; 2 Cor. 8:9; Heb. 10:34; 1 John 2:5; 4:2, 6 (twice), 7, 13; 5:2, 20; in its past tenses it frequently means to know in the sense of realizing, the aorist or point tense usually indicating definiteness, Matt. 13:11; Mark 7:24; John 7:26; in 10:38 that ye may know (aorist tense) and understand, (present tense); 19:4; Acts 1:7; 17:19; Rom. 1:21; 1 Cor. 2:11 (2nd part), 14; 2 Cor. 2:4; Eph. 3:19; 6:22; Phil. 2:19; 3:10; 1 Thess. 3:5; 2 Tim. 2:19; Jas. 2:20; 1 John 2:13 (twice), 14; 3:6; 4:8; 2 John 1; Rev. 2:24; 3:3, 9. In the passive voice, it often signifies to become known, e.g., Matt. 10:26; Phil. 4:5. In the sense of complete and absolute understanding on God’s part, it is used, e.g., in Luke 16:15; John 10:15 (of the Son as well as the Father); 1 Cor. 3:20. In Luke 12:46, KJV, it is rendered he is . . . aware. In the NT ginosko frequently indicates a relation between the person knowing and the object known; in this respect, what is known is of value or importance to the one who knows, and hence the establishment of the relationship, e.g., especially of God’s knowledge, 1 Cor. 8:3, if any man love God, the same is known of Him; Gal. 4:9, to be known of God; here the knowing suggests approval and bears the meaning to be approved; so in 2 Tim. 2:19; cf. John 10:14, 27; Gen. 18:19; Nah. 1:7; the relationship implied may involve remedial chastisement, Amos 3:2. The same idea of appreciation as well as knowledge underlies several statements concerning the knowledge of God and His truth on the part of believers, e.g., John 8:32; 14:20, 31; 17:3; Gal. 4:9 (1st part); 1 John 2:3–13, 14; 4:6, 8, 16; 5:20; such knowledge is obtained, not by mere intellectual activity, but by operation of the Holy Spirit consequent upon acceptance of Christ. Nor is such knowledge marked by finality; see e.g., 2 Pet. 3:18; Hos. 6:3, RV. The verb is also used to convey the thought of connection or union, as between man and woman, Matt. 1:25; Luke 1:34.

Brought see Bring at Matthew 1:21.

Chapter 2

2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

Judea ioudaios (2453), is used (a) adjectivally, with the lit. meaning, Jewish, sometimes with the addition of aner, a man, Acts 10:28; 22:3; in 21:39 with anthropos, in some mss. (a man in the generic sense); the best mss. omit the phrase here; in 13:6, lit., a Jewish false-prophet; in John 3:22, with the word chora, land or country, signifying Judean, lit., Judean country; used by metonymy for the people of the country; (b) as a noun, a Jew, Jews, e.g., Matt. 2:2; Mark 7:3. It also denotes Judea, e.g., Matt. 2:1; Luke 1:5; John 4:3, the word country being understood [cf. (a) above]. In Luke 23:5 and John 7:1, where the KJV has Jewry, the RV translates it as usual, Judea.

Came paraginomai (3854), para, near or by, denotes to arrive, to be present, e.g., Matt. 2:1.

Wise men magos (3097), denotes a Magian, one of a sacred caste, originally Median, who apparently conformed to the Persian religion while retaining their old beliefs; it is used in the plural, Matt. 2:1, 7, 16 (twice), wise men.

East anatole (395), primarily a rising, as of the sun and stars, corresponds to anatello, to make to rise, or, intransitively, to arise, which is also used of the sunlight, as well as of other objects in nature. In Luke 1:78 it is used metaphorically of Christ as the Dayspring, the One through whom light came into the world, shining immediately into Israel, to dispel the darkness which was upon all nations. Cf. Mal. 4:2. Elsewhere it denotes the east, as the quarter of the sun’s rising, Matt. 2:1–2, 9; 8:11; 24:27; Luke 13:29; Rev. 7:2; 16:12; 21:13. The east in general stands for that side of things upon which the rising of the sun gives light. In the heavenly city itself, Rev. 21:13, the reference to the east gate points to the outgoing of the influence of the city eastward.

2:2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

Born tikto (5088), to bring forth, Luke 1:57; John 16:21; Heb. 11:11; Rev. 12:2, 4, or, to be born, said of the Child, Matt. 2:2; Luke 2:11, is used metaphorically in Jas. 1:15, of lust as bringing forth sin.

King see King at Matthew 1:6.

Jews see Judea at Matthew 2:1.

Star aster (792), a star, Matt. 2:2–10; 24:29; Mark 13:25; 1 Cor. 15:41; Rev. 6:13; 8:10–12; 9:1; 12:1, 4, is used metaphorically, (a) of Christ, as the morning star, figurative of the approach of the day when He will appear as the sun of righteousness, to govern the earth in peace, an event to be preceded by the rapture of the Church, Rev. 2:28; 22:16, the promise of the former to the overcomer being suggestive of some special personal interest in Himself and His authority; (b) of the angels of the seven churches, Rev. 1:16, 20; 2:1; 3:1; (c) of certain false teachers, described as wandering stars, Jude 13, as if the stars, intended for light and guidance, became the means of deceit by irregular movements.

Worship proskuneo (4352), to make obeisance, do reverence to (from pros, towards, and kuneo, to kiss), is the most frequent word rendered to worship. It is used of an act of homage or reverence (a) to God, e.g., Matt. 4:10; John 4:21–24; 1 Cor. 14:25; Rev. 4:10; 5:14; 7:11; 11:16; 19:10 (2nd part) and 22:9; (b) to Christ, e.g., Matt. 2:2, 8, 11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17; John 9:38; Heb. 1:6, in a quotation from the Sept. of Deut. 32:43, referring to Christ’s second advent; (c) to a man, Matt. 18:26; (d) to the Dragon, by men, Rev. 13:4; (e) to the Beast, his human instrument, Rev. 13:4, 8, 12; 14:9, 11; (f) the image of the Beast, 13:15; 14:11; 16:2; (g) to demons, Rev. 9:20; (h) to idols, Acts 7:43.

2:3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.

Troubled tarosso (5015), is used (1) in a physical sense, John 5:7 (in some mss. v. 4), (2) metaphorically, (a) of the soul and spirit of the Lord, John 11:33, where the true rendering is He troubled Himself; (b) of the hearts of disciples, 14:1, 27; (c) of the minds of those in fear or perplexity, Matt. 2:3; 14:26; Mark 6:50; Luke 1:12; 24:38; 1 Pet. 3:14; (d) of subverting the souls of believers, by evil doctrine, Acts 15:24; Gal. 1:7; 5:10; (e) of stirring up a crowd, Acts 17:8; v. 13 in the best texts, troubling (the multitudes), RV.

The coming of Jesus into the world is the most stupendous event in human history.

MALCOLM MUGGERIDGE

All pas (3956), radically means all. Used without the article it means every, every kind or variety. So the RV marg. in Eph. 2:21, every building, and the text in 3:15, every family, and the RV marg. of Acts 2:36, every house; or it may signify the highest degree, the maximum of what is referred to, as, with all boldness Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like Israel, it signifies either all or the whole, e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies the totality of the persons or things referred to. Used without a noun it virtually becomes a pronoun, meaning everyone or anyone. In the plural with a noun it means all. The neuter singular denotes everything or anything whatsoever. One form of the neuter plural (panta) signifies wholly, together, in all ways, in all things, Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies all things severally, e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes all things, as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

2:4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.

Gathered sunago (4863), to gather or bring together, is said of (a) persons, e.g., Matt. 2:4; (b) things, e.g., Matt. 13:30; in Luke 15:13 the idea is that of gathering his goods together for sale, i.e., having sold off all.

Chief archiereus (749), a chief priest, high priest (arche, first, hiereus, a priest), is frequent in the Gospels, Acts and Hebrews, but there only in the NT. It is used of Christ, e.g., in Heb. 2:17;