Vine's Expository Dictionary of NT Words

Platter — Prove

Platter

1: παροψίς
(Strong's #3953 — Noun Feminine — paropsis — par-op-sis' )

firstly, "a side dish of dainties" (para, "beside," opson, "cooked"); then, "the dish itself," Matthew 23:25 ; ver. 26, in some mss.

2: πίναξ
(Strong's #4094 — Noun Feminine — pinax — pin'-ax )

is translated "platter" in Luke 11:39 ; see CHARGER.

Play

1: παίζω
(Strong's #3815 — Verb — paizo — paheed'-zo )

properly, "to play as a child" (pais), hence denotes "to play" as in dancing and making merry, 1 Corinthians 10:7 . Cp. empaizo, "to mock."

Plead

1: ἐντυγχάνω
(Strong's #1793 — Verb — entunchano — en-toong-khan'-o )

"to make petition," is used of the "pleading" of Elijah against Israel, Romans 11:2 , RV, "pleadeth with" (AV, "maketh intercession to"). See DEAL WITH , INTERCESSIONS.

Please, Pleasing, Well-Pleasing, Pleasure

A — 1: ἀρέσκω
(Strong's #700 — Verb — aresko — ar-es'-ko )

signifies (a) "to be pleasing to, be acceptable to," Matthew 14:6 ; Mark 6:22 ; Acts 6:5 ; Romans 8:8 ; Romans 15:2 ; 1 Corinthians 7:32-34 ; Galatians 1:10 ; 1 Thessalonians 2:15 ; 1 Thessalonians 4:1 (where the preceding kai, "and," is epexegetical, "even," explaining the "walking," i.e., Christian manner of life, as "pleasing" God; in Genesis 5:22 , where the Hebrew has "Enoch walked with God," the Sept. has "Enoch pleased God;" cp. Micah 6:8 ; Hebrews 11:5 ); 2 Timothy 2:4 ; (b) "to endeavor to please," and so, "to render service," doing so evilly in one's own interests, Romans 15:1 , which Christ did not, Romans 15:3 ; or unselfishly, 1 Corinthians 10:33 ; 1 Thessalonians 2:4 . This sense of the word is illustrated by Moulton and Milligan (Vocab.) from numerous inscriptions, especially describing "those who have proved themselves of use to the commonwealth."

A — 2: εὐαρεστέω
(Strong's #2100 — Verb — euaresteo — yoo-ar-es-teh'-o )

signifies "to be well-pleasing" (eu, "well," and a form akin to No. 1); in the Active Voice, Hebrews 11:5 , RV, "he had been "well-pleasing" (unto God)," AV, "he pleased;" so Hebrews 11:6 ; in the Passive Voice, Hebrews 13:16 .

A — 3: εὐδοκέω
(Strong's #2106 — Verb — eudokeo — yoo-dok-eh'-o )

signifies (a) "to be well pleased, to think it good" [eu, "well," and dokeo, see Note (1) below], not merely an understanding of what is right and good as in dokeo, but stressing the willingness and freedom of an intention or resolve regarding what is good, e.g., Luke 12:32 , "it is (your Father's) good pleasure;" so Romans 15:26, 27 , RV; 1 Corinthians 1:21 ; Galatians 1:15 ; Colossians 1:19 ; 1 Thessalonians 2:8 , RV, "we were well pleased" (AV, "we were willing"); this meaning is frequently found in the papyri in legal documents; (b) "to be well pleased with," or "take pleasure in," e.g., Matthew 3:17 ; Matthew 12:18 ; Matthew 17:5 ; 1 Corinthians 10:5 ; 2 Corinthians 12:10 ; 2 Thessalonians 2:12 ; Hebrews 10:6, 8, 38 ; 2 Peter 1:17 .

A — 4: θέλω
(Strong's #2309 — Verb — thelo — )

"to will, wish, desire," is translated "it pleased (Him)" in 1 Corinthians 12:18 ; 1 Corinthians 15:38 , RV. See DESIRE , B, No. 6.

A — 5: σπαταλάω
(Strong's #4684 — Verb — spatalao — spat-al-ah'-o )

"to live riotously," is translated "giveth herself to pleasure" in 1 Timothy 5:6 , RV (AV, "liveth in pleasure"); "taken your pleasure" in James 5:5 , AV, "been wanton."

Notes: (1) In Acts 15:22 , AV, dokeo, "to seem good to" (RV), is translated "it pleased" (in some mss., ver. 34); in Hebrews 12:10 , AV, "(after their own) pleasure," RV, "(as) seemed good (to them)." (2) For suneudokeo, rendered "have pleasure in" in Romans 1:32 , AV, see CONSENT , No. 6. (3) For truphao, rendered "lived in pleasure" in James 5:5 AV, see DELICATELY.

B — 1: ἀρεστός
(Strong's #701 — Adjective — arestos — ar-es-tos' )

denotes "pleasing, agreeable," John 8:29 , RV, "(the things that are) pleasing," AV, "(those things that) please;" AV and RV in 1 John 3:22 ; in Acts 6:2 , "fit" (RV marg., "pleasing"); Acts 12:3 , "it pleased," lit., "it was pleasing." See FIT.

B — 2: εὐάρεστος
(Strong's #2101 — Adjective — euarestos — yoo-ar'-es-tos )

eu, "well," and No. 1, is translated "well-pleasing" in the RV except in Romans 12:1, 2 (see marg., however). See ACCEPT , B, No. 4.

C — 1: ἀρεσκεία
(Strong's #699 — Noun Feminine — areskeia — ar-es'-ki-ah )

a "pleasing," a giving pleasure, Colossians 1:10 , of the purpose Godward of a walk worthy of the Lord (cp. 1 Thessalonians 4:1 ). It was used frequently in a bad sense in classical writers. Moulton and Milligan illustrate from the papyri its use in a favorable sense, and Deissmann (Bible Studies) from an inscription. In the Sept., Proverbs 31:30 .

Pleasure

A — 1: ἡδονή
(Strong's #2237 — Noun Feminine — hedone — hay-don-ay' )

"pleasure," is used of the gratification of the natural desire or sinful desires (akin to hedomai, "to be glad," and hedeos, "gladly"), Luke 8:14 ; Titus 3:3 ; James 4:1, 3 , RV, "pleasures" (AV, "lusts"); in the singular, 2 Peter 2:13 . See LUST.

A — 2: εὐδοκία
(Strong's #2107 — Noun Feminine — eudokia — yoo-dok-ee'-ah )

"good pleasure" (akin to eudokeo, PLEASE, No. 3), Ephesians 1:5, 9 ; Philippians 2:13 ; 2 Thessalonians 1:11 . See DESIRE , A, No. 2.

A — 3: ἀπόλαυσις
(Strong's #619 — Noun Feminine — apolausis — ap-ol'-ow-sis )

"enjoyment," is used with echo, "to have," and rendered "enjoy the pleasures" (lit., "pleasure") in Hebrews 11:25 . See ENJOY.

Notes: (1) In Revelation 4:11 , AV, thelema, "a will," is translated "(for Thy) pleasure," RV, "(because of Thy) will." (2) For charis, translated "pleasure" in the AV of Acts 24:27 ; Acts 25:9 , see FAVOR , A.

B — 1: φιλήδονος
(Strong's #5369 — Adjective — philedonos — fil-ay'-don-os )

"loving pleasure" (philos, "loving," and A, No. 1), occurs in 2 Timothy 3:4 , RV, "lovers of pleasure" (AV, "... pleasures"). See LOVER.

Note: In 1 Timothy 5:6 the RV renders spatalao "giveth herself to pleasure."

Plenteous

1: πολύς
(Strong's #4183 — Adjective — polus — pol-oos' )

"much," is rendered "plenteous" in Matthew 9:37 , of a harvest of souls, and Luke 10:2 , RV (AV, "great"). See GREAT.

Plentifully

* Note: This translates the prefix eu ("well") of the verb euphoreo, "to produce well," in Luke 12:16 , "brought forth plentifully."

Plot

1: ἐπιβουλή
(Strong's #1917 — Noun Feminine — epiboule — ep-ee-boo-lay' )

lit., "a plan against" (epi, "against," boule, "a counsel, plan"), is translated "plot" in the RV (AV, "laying await" and "lying in wait") in Acts 9:24 ; Acts 20:3, 19 ; Acts 23:30 .

Plough, Plow

A — 1: ἄροτρον
(Strong's #723 — Noun Neuter — arotron — ar'-ot-ron )

from aroo, "to plough" occurs in Luke 9:62 .

B — 1: ἀροτριάω
(Strong's #722 — Verb — arotriao — ar-ot-ree-o'-o )

akin to A, a later form of aroo, "to plow," occurs in Luke 17:7 ; 1 Corinthians 9:10 .

Pluck

1: τίλλω
(Strong's #5089 — Verb — tillo — til'-lo )

is used of "plucking off ears of corn," Matthew 12:1 ; Mark 2:23 ; Luke 6:1 . In the Sept., Isaiah 18:7 .

2: ἁρπάζω
(Strong's #726 — Verb — harpazo — har-pad'-zo )

"to seize, snatch," is rendered "pluck" in John 10:28, 29 , AV, RV, "snatch." For the meaning, see CATCH , No. 1.

3: ἐξαιρέω
(Strong's #1807 — Verb — exaireo — ex-ahee-reh'-o )

"to take out" (ex for ek, "out," haireo, "to take"), is translated "pluck out," of the eye as the occasion of sin, in Matthew 5:29 ; Matthew 18:9 , indicating that, with determination and promptitude, we are to strike at the root of unholy inclinations, ridding ourselves of whatever would stimulate them. Cp. Note (2) below. See DELIVER , No. 8.

4: ἐξορύσσω
(Strong's #1846 — Verb — exorusso — ex-or-oos'-so )

"to dig out or up," is rendered "ye would have plucked out (your eyes)" in Galatians 4:15 , an indication of their feelings of gratitude to, and love for, the Apostle. The metaphor affords no real ground for the supposition of a reference to some weakness of his sight, and certainly not to the result of his temporary blindness at his conversion, the recovery from which must have been as complete as the infliction. There would be some reason for such an inference had the pronoun "ye" been stressed; but the stress is on the word "eyes;" their devotion prompted a readiness to part with their most treasured possession on his behalf. For Mark 2:4 see BREAK , No. 14, DIG, No. 1, Note (2). In the Sept., 1 Samuel 11:2 ; Proverbs 29:22 .

5: ἐκριζόω
(Strong's #1610 — Verb — ekrizoo — ek-rid-zo'-o )

"to pluck up by the roots" (ek, "out," rhiza, "a root"), is so translated in Jude 1:12 (figuratively), and in the AV in Luke 17:6 , RV, "rooted up;" "root up," Matthew 13:29 ; "shall be rooted up," Matthew 15:13 . See ROOT.

Notes: (1) In Mark 5:4 , AV, diaspao, "to rend asunder" (RV), is translated "plucked asunder," said of chains. (2) In Mark 9:47 , AV, ekballo, "to cast out" (RV), is translated "pluck ... out." Cp. No. 3, above.

Poet

1: ποιητής
(Strong's #4163 — Noun Masculine — poietes — poy-ay-tace' )

primarily, "a maker," later "a doer" (poieo "to make, to do"), was used, in classical Greek, of "an author," especially a "poet;" so Acts 17:28 . See DOER.

Point, Points

A — 1: κεφάλαιον
(Strong's #2774 — Noun Neuter — kephalaion — kef-al'-ah-yon )

the neuter of the adjective kephalaios, "of the head," is used as a noun, signifying (a) "a sum, amount, of money," Acts 22:28 ; (b) "a chief point," Hebrews 8:1 , not the summing up of the subject, as the AV suggests, for the subject was far from being finished in the Epistle; on the contrary, in all that was being set forth by the writer "the chief point" consisted in the fact that believers have "a High Priest" of the character already described. See SUM.

B — 1: δηλόω
(Strong's #1213 — Verb — deloo — day-lo'-o )

"to make plain" (delos, "evident"), is translated "did point unto" in 1 Peter 1:11 , RV (AV, "did signify"), of the operation of "the Spirit of Christ" in the prophets of the Old Testament in "pointing" on to the time and its characteristics, of the sufferings of Christ and subsequent glories. See SHEW , SIGNIFY.

Poison

1: ἰός
(Strong's #2447 — Noun Masculine — ios — ee-os' )

denotes "something active" as (a) "rust," as acting on metals, affecting their nature, James 5:3 ; (b) "poison," as of asps, acting destructively on living tissues, figuratively of the evil use of the lips as the organs of speech, Romans 3:13 ; so of the tongue, James 3:8 .

Pollute

* For POLLUTE see DEFILE , A, No. 1

Pollution

1: ἀλίσγημα
(Strong's #234 — Noun Neuter — alisgema — al-is'-ghem-ah )

akin to a late verb alisgeo, "to pollute," denotes "a pollution, contamination," Acts 15:20 , "pollutions of idols," i.e., all the contaminating associations connected with idolatry including meats from sacrifices offered to idols.

Note: For miasma, AV, "pollutions," in 2 Peter 2:20 , see DEFILEMENT , B, No. 1.

Pomp

1: φαντασία
(Strong's #5325 — Noun Feminine — phantasia — fan-tas-ee'-ah )

as a philosophic term, denoted "an imagination;" then, "an appearance," like phantasma, "an apparition;" later, "a show, display, pomp" (Eng., "phantasy"), Acts 25:23 . In the Sept., Habakkuk 2:18 ; Habakkuk 3:10 ; Zechariah 10:1 .

Ponder

1: συμβάλλω
(Strong's #4820 — Verb — sumballo — soom-bal'-lo )

"to throw together, confer," etc., has the meaning "to ponder," i.e., "to put one thing with another in considering circumstances," in Luke 2:19 . See CONFER.

Pool

1: κολυμβήθρα
(Strong's #2861 — Noun Feminine — kolumbethra — kol-oom-bay'-thrah )

denotes "a swimming pool" (akin to kolumbao, "to swim," Acts 27:43 ), John 5:2 (ver. 4 in some mss.),7; 9:7 (ver. 11 in some mss.).

Poor

A — 1: πτωχός
(Strong's #4434 — Adjective — ptochos — pto-khos' )

for which see BEG , B, has the broad sense of "poor," (a) literally, e.g., Matthew 11:5 ; Matthew 26:9, 11 ; Luke 21:3 (with stress on the word, "a conspicuously poor widow"); John 12:5, 6, 8 ; John 13:29 ; James 2:2, 3, 6 ; the "poor" are constantly the subjects of injunctions to assist them, Matthew 19:21 ; Mark 10:21 ; Luke 14:13, 21 ; Luke 18:22 ; Romans 15:26 ; Galatians 2:10 ; (b) metaphorically, Matthew 5:3 ; Luke 6:20 ; Revelation 3:17 .

A — 2: πενιχρός
(Strong's #3998 — Adjective — penichros — pen-tikh-ros' )

akin to B, "needy, poor," is used of the widow in Luke 21:2 (cp. No. 1, of the same woman, in ver. 3); it is used frequently in the papyri. In the Sept., Exodus 22:25 ; Proverbs 28:15 ; Proverbs 29:7 .

B — 1: πένης
(Strong's #3993 — Adjective — penes — pen'-ace )

"a laborer "(akin to penomai, "to work for one's daily bread"), is translated "poor" in 2 Corinthians 9:9 .

C — 1: πτωχεύω
(Strong's #4433 — Verb — ptocheuo — pto-khyoo'-o )

"to be poor as a beggar" (akin to A, No. 1), "to be destitute," is said of Christ in 2 Corinthians 8:9 .

Porch

1: στοά
(Strong's #4745 — Noun Feminine — stoa — sto-ah' )

"a portico," is used (a) of the "porches" at the pool of Bethesda, John 5:2 ; (b) of the covered colonnade in the Temple, called Solomon's "porch," John 10:23 ; Acts 3:11 ; Acts 5:12 a portico on the eastern side of the temple; this and the other "porches" existent in the time of Christ were almost certainly due to Herod's restoration. Cp. Stoics (Acts 17:18 ), "philosophers of the porch."

2: πυλών
(Strong's #4440 — Noun Masculine — pulon — poo-lone' )

akin to pule, "a gate" (Eng., "pylon"), is used of "a doorway, porch or vestibule" of a house or palace, Matthew 26:71 . In the parallel passage Mark 14:68 , No. 3 is used, and pulon doubtless stands in Matthew 26 for proaulion. See GATE , No. 2.

3: προαύλιον
(Strong's #4259 — Noun Neuter — proaulion — pro-ow'-lee-on )

"the exterior court" or "vestibule," between the door and the street, in the houses of well-to-do folk, Mark 14:68 , "porch" (RV marg., "forecourt").

Porter

1: θυρωρός
(Strong's #2377 — Noun Masculine — thuroros — Thoo-ro-ros' )

"a door-keeper" (thura, "a door," ouros, "a guardian"), is translated "porter" in Mark 13:34 ; John 10:3 ; it is used of a female in John 18:16, 17 , translated "(her) that kept the door." In the Sept., 2 Samuel 4:6 ; 2 Kings 7:11 ; Ezekiel 44:11 .

Portion

A — 1: μέρος
(Strong's #3313 — Noun Neuter — meros — mer'-os )

"a part," is translated "portion" in Matthew 24:51 ; Luke 12:46 ; Luke 15:12 . See PART.

A — 2: κλῆρος
(Strong's #2819 — Noun Masculine — kleros — klay'-ros )

"a lot," is translated "portion" in Acts 1:17 , RV. See CHARGE , INHERITANCE , LOT.

A — 3: μερίς
(Strong's #3310 — Noun Feminine — meris — mer-ece' )

"a part," is translated "portion" in 2 Corinthians 6:15 , RV. See PART.

Note: For "portion of food," Luke 12:42 , RV, see FOOD , No. 4.

B — 1: συμμερίζω
(Strong's #4829 — Verb — summerizo — soom-mer-id'-zom-ahee )

"to have a part with" (akin to A, No. 3), is translated "have their portion with" in 1 Corinthians 9:13 . RV. See PARTAKER.

C — 1: πολυμερῶς
(Strong's #4181 — Adverb — polumeros — pol-oo-mer'-oce )

signifies "in many parts" or "portions" (polus, "many," and A, No. 1), Hebrews 1:1 , RV (AV, "at sundry times").

Possess, Possession

A — 1: κατέχω
(Strong's #2722 — Verb — katecho — kat-ekh'-o )

"to hold fast, hold back," signifies "to possess," in 1 Corinthians 7:30 ; 2 Corinthians 6:10 . See HOLD.

A — 2: κτάομαι
(Strong's #2932 — Verb — ktaomai — ktah'-om-ahee )

"to procure for oneself, acquire, obtain," hence, "to possess" (akin to B, No. 1), has this meaning in Luke 18:12 ; 1 Thessalonians 4:4 ; in Luke 21:19 , RV, "ye shall win" (AV, "possess ye"), where the probable meaning is "ye shall gain the mastery over your souls," i.e., instead of giving way to adverse circumstances. See OBTAIN.

A — 3: ὑπάρχω
(Strong's #5225 — Verb — huparcho — hoop-ar'-kho )

"to be in existence," and, in a secondary sense, "to belong to," is used with this meaning in the neuter plural of the present participle with the article signifying one's "possessions," "the things which he possesseth," Luke 12:15 ; Acts 4:32 ; in Hebrews 10:34 , RV, "possessions" (AV, "goods"); cp. B, No. 4. See GOODS.

A — 4: δαιμονίζομαι
(Strong's #1139 — Verb — diamonizomai — dahee-mon-id'-zom-ahee )

"to be possessed of a demon or demons:" see DEMON , B.

Note: In Acts 8:7 ; Acts 16:16 , AV, echo, "have," is translated "to be possessed of," in the sense of No. 4, above, RV, "had" and "having."

B — 1: κτῆμα
(Strong's #2933 — Noun Neuter — ktema — ktay'-mah )

akin to A, No. 2, denotes "a possession, property," Matthew 19:22 ; Mark 10:22 ; Acts 2:45 ; Acts 5:1 .

B — 2: κατάσχεσις
(Strong's #2697 — Noun Feminine — kataschesis — kat-as'-khes-is )

primarily "a holding back" (akin to A, No. 1), then, "a holding fast," denotes "a possession," Acts 7:5 , or "taking possession," Acts 7:45 , with the article, lit., "in the (i.e., their) taking possession."

B — 3: περιποίησις
(Strong's #4047 — Noun Feminine — peripoiesis — per-ee-poy'-ay-sis )

"an obtaining, an inquisition," is translated "(God's own) possession" in Ephesians 1:14 , RV, which may mean "acquisition," AV, "purchased possession;" 1 Peter 2:9 , RV, "God's own possession," AV, "a peculiar (people)." See OBTAIN.

B — 4: ὕπαρξις
(Strong's #5223 — Noun Feminine — huparxis — hoop'-arx-is )

primarily "subsistence" (akin to A, No. 3), later denoted "substance, property, possession" in Hebrews 10:34 , RV (AV, "substance"). See GOODS , SUBSTANCE.

Note: In Acts 28:7 , AV, choria, "lands" (RV), is translated "possessions."

C — 1: περιούσιος
(Strong's #4041 — Adjective — periousios — per-ee-oo'-see-os )

"of one's own possession, one's own," qualifies the noun laos, "people," in Titus 2:14 , AV, "peculiar," see RV. In the Sept., Exodus 19:5 ; Exodus 23:22 ; Deuteronomy 7:6 ; Deuteronomy 14:2 ; Deuteronomy 26:18 .

Possessor

1: κτήτωρ
(Strong's #2935 — Noun Masculine — ktetor — ktay'-tore )

"a possessor, an owner" (akin to ktaomai, see POSSESS , No. 2), occurs in Acts 4:34 .

Possible

A — 1: δυνατός
(Strong's #1415 — Adjective — dunatos — doo-nat-os' )

"strong, mighty, powerful, able (to do)," in its neuter form signifies "possible," Matthew 19:26 ; Matthew 24:24 ; Matthew 26:39 ; Mark 9:23 ; Mark 10:27 ; Mark 13:22 ; Mark 14:35, 36 ; Luke 18:27 ; Acts 2:24 ; Acts 20:16 (27:39, in some mss.; dunamai, "to be able," in the most authentic, RV, "they could"); Romans 12:18 ; Galatians 4:15 . See ABLE.

B — 1: εἰμί
(Strong's #1510 — verb — eimi — i-mee' )

"to be," is used in the third person singular, impersonally, with the meaning "it is possible," negatively in 1 Corinthians 11:20 , RV, (AV, "it is not"), and Hebrews 9:5 , "we cannot," lit., "it is not possible."

Note: For Hebrews 10:4 , AV, "it is not possible," see IMPOSSIBLE.

Pot

1: ξέστης
(Strong's #3582 — Noun Masculine — xestes — xes'-tace )

was a Sicilian corruption of the Latin liquid measure sextarius, about a pint; in Mark 7:4 (ver. 8 also in some mss.) it denotes "a pitcher," of wood or stone.

2: στάμνος
(Strong's #4713 — Noun Feminine — stammnos — stam'-nos )

primarily "an earthen jar" for racking off wine, hence, "any kind of jar," occurs in Hebrews 9:4 .

Potentate

* For POTENTATE, used of God. 1 Timothy 6:15 , see AUTHORITY , No. 4

Potter

A — 1: κεραμεύς
(Strong's #2763 — Noun Masculine — kerameus — ker-am-yooce' )

"a potter" (from kerannumi, "to mix," akin to keramos, "potter's clay"), is used (a) in connection with the "potter's field," Matthew 27:7, 10 ; (b) illustratively of the "potter's" right over the clay, Romans 9:21 , where the introductory "or" suggests the alternatives that either there must be a recognition of the absolute discretion and power of God, or a denial that the "potter" has power over the clay. There is no suggestion of the creation of sinful beings, or of the creation of any simply in order to punish them. What the passage sets forth is God's right to deal with sinful beings according to His own counsel.

B — 1: κεραμικός
(Strong's #2764 — Adjective — keramikos — ker-am-ik-os' )

denotes "of (or made by) a potter" (Eng., "ceramic"), "earthen," Revelation 2:27 .

Pound

1: λίτρα
(Strong's #3046 — Noun Feminine — litra — lee'-trah )

was a Sicilian coin, the equivalent of a Latin libra or as (whence the metric unit, "liter"); in the NT it is used as a measure of weight, a pound, John 12:3 ; John 19:39 .

2: μνᾶ
(Strong's #3414 — Noun Feminine — mna — mnah )

a Semitic word, both "a weight" and "a sum of money," 100 shekels (cp. 1 Kings 10:17 , maneh; Daniel 5:25, 26 , mene), in Attic Greek 100 drachmai, in weight about 15 oz., in value near about f4IS. 3d. (see PIECE), occurs in Luke 19:13, 16 (twice),18 (twice),20,24 (twice),25.

Pour

1: βάλλω
(Strong's #906 — Verb — ballo — bal'-lo )

"to throw," is used of "pouring" liquids, Matthew 26:12 , RV, marg., "cast" (of ointment); John 13:5 (of water). See CAST , No. 1.

2: καταχέω
(Strong's #2708 — Verb — katacheo — kat-akh-eh'-o )

"to pour down upon" (kata, "down," cheo, "to pour"), is used in Matthew 26:7 (cp. No. 1 in ver. 12); Mark 14:3 , of ointment.

3: ἐκχέω
(Strong's #1632 — Verb — ekcheo — ek-kheh'-o, ek-khoo'-no )

"to pour out" (ek, "out"), is used (a) of Christ's act as to the changers' money, John 2:15 ; (b) of the Holy Spirit, Acts 2:17, 18, 33 , RV, "He hath poured forth" (AV, "... shed forth"); Titus 3:6 , RV, "poured out" (AV, "shed"); (c) of the emptying of the contents of the bowls (AV, "vials") of Divine wrath, Revelation 16:1-4, 8, 10, 12, 17 ; (d) of the shedding of the blood of saints by the foes of God, Revelation 16:6 , RV, "poured out" (AV, "shed"); some mss. have it in Acts 22:20 . See RUN , SHED , SPILL.

4: ἐκχέω
(Strong's #1632 — Verb — ekchuno — ek-kheh'-o, ek-khoo'-no )

or ekchunno, a Hellenistic form of No. 3, is used of the blood of Christ, Luke 22:20 , RV "is poured out" (AV, "is shed"); of the Holy Spirit, Acts 10:45 . See GUSH OUT , RUN , SHED , SPILL.

5: ἐπιχέω
(Strong's #2022 — Verb — epicheo — ep-ee-kheh'-o )

"to pour upon" (epi), is used in Luke 10:34 , of the oil and wine used by the good Samaritan on the wounds of him who had fallen among robbers.

Note: For the AV, "poured out" in Revelation 14:10 (RV, "prepared"), see MINGLE , NO. 2.

Poverty

1: πτωχεία
(Strong's #4432 — Noun Feminine — ptocheia — pto-khi'-ah )

"destitution" (akin to ptocheuo, see POOR), is used of the "poverty" which Christ voluntarily experienced on our behalf, 2 Corinthians 8:9 ; of the destitute condition of saints in Judea, 2 Corinthians 8:2 ; of the condition of the church in Smyrna, Revelation 2:9 , where the word is used in a general sense. Cp. synonymous words under POOR.

Powder

* For POWDER see GRIND

Power

A — 1: δύναμις
(Strong's #1411 — Noun Feminine — dunamis — doo'-nam-is )

for the different meanings of which see ABILITY , MIGHT , is sometimes used, by metonymy, of persons and things, e.g., (a) of God, Matthew 26:64 ; Mark 14:62 ; (b) of angels, e.g., perhaps in Ephesians 1:21 , RV, "power," AV, "might" (cp. Romans 8:38 ; 1 Peter 3:22 ); (c) of that which manifests God's "power:" Christ, 1 Corinthians 1:24 ; the Gospel, Romans 1:16 ; (d) of mighty works (RV, marg., "power" or "powers"), e.g., Mark 6:5 , "mighty work;" so Mark 9:39 , RV (AV, "miracle"); Acts 2:22 (ditto); 8:13, "miracles;" 2 Corinthians 12:12 , RV, "mighty works" (AV, "mighty deeds").

Note: For different meanings of synonymous terms, see Note under DOMINION, A, No. 1.

A — 2: ἐξουσία
(Strong's #1849 — Noun Feminine — exousia — ex-oo-see'-ah )

denotes "freedom of action, right to act;" used of God, it is absolute, unrestricted, e.g., Luke 12:5 (RV marg., "authority"); in Acts 1:7 "right of disposal" is what is indicated; used of men, authority is delegated. Angelic beings are called "powers" in Ephesians 3:10 (cp. 1:21); 6:12; Colossians 1:6 ; Colossians 2:15 (cp. 2:10). See AUTHORITY , No. 1, see also PRINCIPALITY.

A — 3: ἰσχύς
(Strong's #2479 — Noun Feminine — ischus — is-khoos' )

"ability, force, strength," is nowhere translated "power" in the RV (AV in 2 Thessalonians 1:9 ). See ABILITY , No. 2.

A — 4: κράτος
(Strong's #2904 — Noun Neuter — kratos — krat'-os )

is translated "power" in the RV and AV in 1 Timothy 6:16 ; Hebrews 2:14 ; in Ephesians 1:19 (last part); 6:10, AV, "power" (RV, "strength"): see DOMINION , A, No. 1, STRENGTH, A, No. 3.

A — 5: δυνατός
(Strong's #1415 — Adjective — dunaton — doo-nat-os' )

the neuter of the adjective dunatos, "powerful" (akin to No. 1), is used as a noun with the article in Romans 9:22 , "(to make His) power (known)." See ABLE.

A — 6: ἀρχή
(Strong's #746 — Noun Feminine — arche — ar-khay' )

"a beginning, rule," is translated "power" in Luke 20:20 , AV (RV, "rule"). See BEGINNING , B.

B — 1: ἐξουσιάζω
(Strong's #1850 — Verb — exousiazo — ex-oo-see-ad'-zo )

"to exercise authority" (akin to A, No. 2), is used (a) in the Active Voice, Luke 22:25 , RV, "have authority" (AV, "exercise authority"), of the "power" of rulers; 1 Corinthians 7:4 (twice), of marital relations and conditions; (b) in the Passive Voice, 1 Corinthians 6:12 , to be brought under the "power" of a thing; here, this verb and the preceding one connected with it, exesti, present a paronomasia, which Lightfoot brings out as follows: "all are within my power; but I will not put myself under the power of any one of all things." See AUTHORITY , B, No. 1.

Notes: (1) In Revelation 13:14, 15 , AV, didomi, "to give," is translated "(he) had power;" RV, "it was given (him)" and "it was given unto him;" the AV misses the force of the permissive will of God in the actings of the Beast. (2) In Romans 16:25 , AV, dunamai, "to be able," is translated "that is of power" (RV, "that is able"). See ABLE. (3) The subject of power in Scripture may be viewed under the following heads: (a) its original source, in the Persons in the Godhead; (b) its exercise by God in creation, its preservation and its government; (c) special manifestations of Divine "power," past, present and future; (d) "power" existent in created beings, other than man, and in inanimate nature; (e) committed to man, and misused by him; (f) committed to those who, on becoming believers, were "empowered" by the Spirit of God, are indwelt by Him, and will exercise it hereafter for God's glory.

Powerful, Powerfully

A — 1: ἐνεργής
(Strong's #1756 — Adjective — energes — en-er-gace' )

see ACTIVE.

A — 2: ἰσχυρός
(Strong's #2478 — Adjective — ischuros — is-khoo-ros' )

"strong, mighty," akin to ischus (see POWER , A, No. 3), is translated "powerful" in 2 Corinthians 10:10 , AV (RV, "strong"). See STRONG.

B — 1: εὐτόνως
(Strong's #2159 — Adverb — eutonos — yoo-ton'-oce )

signifies "vigorously, vehemently" (eu, "well," teino, "to stretch"), Luke 23:10 , "vehemently," of the accusation of the chief priests and scribes against Christ; Acts 18:28 , RV, "powerfully" (AV, "mightily"), of Apollos in confuting Jews. In the Sept., Joshua 6:8 .

Note: For "is powerful," 2 Corinthians 13:3 , RV, see MIGHTY , C.

Practice

1: πράσσω
(Strong's #4238 — Verb — prasso — pras'-so )

is translated by the verb "to practice" in the RV in the following passages (the AV nowhere renders the verb thus): John 3:20 (marg.); 5:29 (marg.); Acts 19:19 ; Romans 1:32 (twice); 2:1,2,3; 7:15,19; Galatians 5:21 . See DO , No. 2.

Practices

* For PRACTICES see COVETOUS , B, No. 3

Praetorium and Praetorian Guard

* For PRAETORIUM and PRAETORIAN GUARD see PALACE

Praise

A — 1: αἶνος
(Strong's #136 — Noun Masculine — ainos — ah'ee-nos )

primarily "a tale, narration," came to denote "praise;" in the NT only of praise to God, Matthew 21:16 ; Luke 18:43 .

A — 2: ἔπαινος
(Strong's #1868 — — epainos — ep'-ahee-nos )

a strengthened form of No. 1 (epi, upon), denotes "approbation, commendation, praise;" it is used (a) of those on account of, and by reason of, whom as God's heritage, "praise" is to be ascibed to God, in respect of His glory (the exhibition of His character and operations), Ephesians 1:12 ; in Ephesians 1:14 , of the whole company, the church, viewed as "God's own possession" (RV); in Ephesians 1:6 , with particular reference to the glory of His grace towards them; in Philippians 1:11 , as the result of "the fruits of righteousness" manifested in them through the power of Christ; (b) of "praise" bestowed by God, upon the Jew spiritually (Judah == "praise"), Romans 2:29 ; bestowed upon believers hereafter at the judgment seat of Christ, 1 Corinthians 4:5 (where the definite article indicates that the "praise" will be exactly in accordance with each person's actions); as the issue of present trials, "at the revelation of Jesus Christ," 1 Peter 1:7 ; (c) of whatsoever is "praiseworthy," Philippians 4:8 ; (d) of the approbation by churches of those who labor faithfully in the ministry of the Gospel, 2 Corinthians 8:18 ; (e) of the approbation of well-doers by human rulers, Romans 13:3 ; 1 Peter 2:14 .

A — 3: αἴνεσις
(Strong's #133 — Noun Feminine — ainesis — ah'ee-nes-is )

"praise" (akin to No. 1), is found in Hebrews 13:15 , where it is metaphorically represented as a sacrificial offering.

Notes: (1) In 1 Peter 2:9 , AV, arete, "virtue, excellence," is translated "praises" (RV, "excellencies"). (2) In the following the AV translates doxa, "glory," by "praise" (RV, "glory"); John 9:24 , where "give glory to God" signifies "confess thy sins" (cp. Joshua 7:19 , indicating the genuine confession of facts in one's life which gives glory to God); John 12:43 (twice); 1 Peter 4:11 .

B — 1: αἰνέω
(Strong's #134 — Verb — aineo — ahee-neh'-o )

"to speak in praise of, to praise" (akin to A, No. 1), is always used of "praise" to God, (a) by angels, Luke 2:13 ; (b) by men, Luke 2:20 ; Luke 19:37 ; Luke 24:53 ; Acts 2:20, 47 ; Acts 3:8, 9 ; Romans 15:11 (No. 2In some texts); Revelation 19:5 .

B — 2: ἐπαινέω
(Strong's #1867 — Verb — epaineo — ep-ahee-neh'-o )

akin to A, No. 2, is rendered "praise," 1 Corinthians 11:2, 17, 22 : see COMMEND , No. 1.

B — 3: ὑμνέω
(Strong's #5214 — Verb — humneo — hoom-neh'-o )

denotes (a) transitively, "to sing, to laud, sing to the praise of" (Eng., "hymn"), Acts 16:25 , AV, "sang praises" (RV, "singing hymns"); Hebrews 2:12 , RV, "will I sing (Thy) praise," AV, "will I sing praise (unto Thee)," lit., "I will hymn Thee;" (b) intransitively, "to sing," Matthew 26:30 ; Mark 14:26 , in both places of the singing of the paschal hymns (Psalms 113-118 ; Psalms 136 ), called by Jews the Great Hallel.

B — 4: ψάλλω
(Strong's #5567 — Verb — psallo — psal'-lo )

primarily, "to twitch" or "twang" (as a bowstring, etc.), then, "to play" (a stringed instrument with the fingers), in the Sept., to sing psalms, denotes, in the NT, to sing a hymn, sing "praise;" in James 5:13 , RV, "sing praise" (AV, "sing psalms"). See MELODY , SING.

B — 5: ἐξομολογέω
(Strong's #1843 — Verb — exomologeo — ex-om-ol-og-eh'-o )

in Romans 15:9 , RV, "will I give praise" (AV, and RV marg., "I will confess"): see CONFESS , A, No. 2 (c).

Note: In Luke 1:64 , AV, eulogeo, "to bless," is translated "praised" (RV, "blessing").

Prate

1: φλυαρέω
(Strong's #5396 — Verb — phluareo — floo-ar-eh'-o )

signifies "to talk nonsense" (from phluo, "to babble;" cp. the adjective phluaros, "babbling, garrulous, tattlers," 1 Timothy 5:13 ), "to raise false accusations," 3 John 1:10 .

Pray, Prayer

A — 1: εὔχομαι
(Strong's #2172 — Verb — euchomai — yoo'-khom-ahee )

"to pray (to God)," is used with this meaning in 2 Corinthians 13:7 ; 2 Corinthians 13:9 , RV, "pray" (AV, "wish"); James 5:16 ; 3 John 1:2 , RV, "pray" (AV, wish). Even when the RV and AV translate by "I would," Acts 26:29 , or "wished for," Acts 27:29 (RV, marg., "prayed"), or "could wish," Romans 9:3 (RV, marg., "could pray"), the indication is that "prayer" is involved.

A — 2: προσεύχομαι
(Strong's #4336 — Verb — proseuchomai — pros-yoo'-khom-ahee )

"to pray," is always used of "prayer" to God, and is the most frequent word in this respect, especially in the Synoptists and Acts, once in Romans 8:26 ; Ephesians 6:18 ; Philippians 1:9 ; 1 Timothy 2:8 ; Hebrews 13:18 ; Jude 1:20 . For the injunction in 1 Thessalonians 5:17 , see CEASE , C.

A — 3: ἐρωτάω
(Strong's #2065 — Verb — erotao — er-o-tah'-o )

"to ask," is translated by the verb to pray in Luke 14:18, 19 ; Luke 16:27 ; John 4:31 ; John 14:16 ; John 16:26 ; John 17:9, 15, 20 ; in Acts 23:18 , RV, "asked" (AV "prayed"); in 1 John 5:16 , RV, "should make request" (AV "shall pray"). See ASK , A, No. 2.

A — 4: δέομαι
(Strong's #1189 — Verb — deomai — deh'-om-ahee )

"to desire," in 2 Corinthians 5:20 ; 2 Corinthians 8:4 , RV, "beseech" (AV, "pray"): see BESEECH , No. 3.

Notes: (1) Parakaleo, "to call to one's aid," is rendered by the verb "to pray" in the AV in the following: Matthew 26:53 (RV, "beseech"); so Mark 5:17, 18 ; Acts 16:9 ; in Acts 24:4 , RV, "intreat;" in Acts 27:34 , RV, "beseech." See BESEECH , No. 1. (2) In 1 Thessalonians 5:23 ; 2 Timothy 4:16 , there is no word in the original for "I pray," see the RV.

B — 1: εὐχή
(Strong's #2171 — Noun Feminine — euche — yoo-khay' )

akin to A, No. 1, denotes "a prayer," James 5:15 ; "a vow," Acts 18:18 ; Acts 21:23 . See VOW.

B — 2: προσευχή
(Strong's #4335 — Noun Feminine — proseuche — pros-yoo-khay' )

akin to A, No. 2, denotes (a) "prayer" (to God), the most frequent term, e.g., Matthew 21:22 ; Luke 6:12 , where the phrase is not to be taken literally as if it meant, "the prayer of God" (subjective genitive), but objectively, "prayer of God." In James 5:17 , "He prayed fervently," RV, is lit., "he prayed with prayer" (a Hebraistic form); in the following the word is used with No. 3: Ephesians 6:18 ; Philippians 4:6 ; 1 Timothy 2:1 ; 1 Timothy 5:5 ; (b) "a place of prayer," Acts 16:13, 16 , a place outside the city wall, RV.

B — 3: δέησις
(Strong's #1162 — Noun Feminine — deesis — deh'-ay-sis )

primarily "a wanting, a need" (akin to A, No. 4), then, "an asking, entreaty, supplication," in the NT is always addressed to God and always rendered "supplication" or "supplications" in the RV; in the AV "prayer," or "prayers," in Luke 1:13 ; Luke 2:37 ; Luke 5:33 ; Romans 10:1 ; 2 Corinthians 1:11 ; 2 Corinthians 9:14 ; Philippians 1:4 (in the 2nd part, "request"); 1:19; 2 Timothy 1:3 ; Hebrews 5:7 ; James 5:16 ; 1 Peter 3:12 .

B — 4: ἔντευξις
(Strong's #1783 — Noun Feminine — enteuxis — ent'-yook-sis )

is translated "prayer" in 1 Timothy 4:5 ; see INTERCESSION.

Notes: (1) Proseuche is used of "prayer" in general; deesis stresses the sense of need; it is used sometimes of request from man to man. (2) In the papyri enteuxis is the regular word for a petition to a superior. For the synonymous word aitema see PETITION; for hiketeria, Hebrews 5:7 , see SUPPLICATION.

(3) "Prayer is properly addressed to God the Father Matthew 6:6 ; John 16:23 ; Ephesians 1:17 ; Ephesians 3:14 , and the Son, Acts 7:59 ; 2 Corinthians 12:8 ; but in no instance in the NT is prayer addressed to the Holy Spirit distinctively, for whereas the Father is in Heaven, Matthew 6:9 , and the Son is at His right hand, Romans 8:34 , the Holy Spirit is in and with the believers, John 14:16, 17 .

"Prayer is to be offered in the Name of the Lord Jesus, John 14:13 , that is, the prayer must accord with His character, and must be presented in the same spirit of dependence and submission that marked Him, Matthew 11:26 ; Luke 22:42 .

"The Holy Spirit, being the sole interpreter of the needs of the human heart, makes His intercession therein; and inasmuch as prayer is impossible to man apart from His help, Romans 8:26 , believers are exhorted to pray at all seasons in the Spirit, Ephesians 6:18 ; cp. Jude 1:20 ; James 5:16 , the last clause of which should probably be read "the inwrought [i.e., by the Holy Spirit] supplication of righteous man availeth much' (or 'greatly prevails' ischuo, as in Acts 19:16, 20 ).

"None the less on this account is the understanding to be engaged in prayer, 1 Corinthians 14:15 , and the will, Colossians 4:12 ; Acts 12:5 (where 'earnestly' is, lit., 'stretched out') and so in Luke 22:44 .

"Faith is essential to prayer, Matthew 21:22 ; Mark 11:24 ; James 1:5-8 , for faith is the recognition of, and the committal of ourselves and our matters to, the faithfulness of God.

"Where the Jews were numerous, as at Thessalonica, they had usually a Synagogue, Acts 17:1 ; where they were few, as at Philippi, they had merely a proseuche, or 'place of prayer,' of much smaller dimensions, and commonly built by a river for the sake of the water necessary to the preliminary ablutions prescribed by Rabbinic tradition, Acts 16:13, 16 ." * [* From Notes on Thessalonians by Hogg and Vine, pp. 189,190.]

Preach, Preaching

A — 1: εὐαγγελίζω
(Strong's #2097 — Verb — euangelizo — yoo-ang-ghel-id'-zo )

is almost always used of "the good news" concerning the Son of God as proclaimed in the Gospel [exceptions are e.g., Luke 1:19 ; 1 Thessalonians 3:6 , in which the phrase "to bring (or show) good (or glad) tidings" does not refer to the Gospel]; Galatians 1:8 (2nd part). With reference to the Gospel the phrase "to bring, or declare, good, or glad, tidings" is used in Acts 13:32 ; Romans 10:15 ; Hebrews 4:2 . In Luke 4:18 the RV "to preach good tidings" gives the correct quotation from Isaiah, rather than the AV "to preach the Gospel." In the Sept. the verb is used of any message intended to cheer the hearers, e.g. 1 Samuel 31:9 ; 2 Samuel 1:20 . See GOSPEL , B, No. 1.

A — 2: κηρύσσω
(Strong's #2784 — Verb — kerusso — kay-roos'-so )

signifies (a) "to be a herald," or, in general, "to proclaim," e.g., Matthew 3:1 ; Mark 1:45 , "publish;" in Luke 4:18 , RV, "to proclaim," AV, "to preach;" so Luke 4:19 ; Luke 12:3 ; Acts 10:37 ; Romans 2:21 ; Revelation 5:2 . In 1 Peter 3:19 the probable reference is, not to glad tidings (which there is no real evidence that Noah preached, nor is there evidence that the spirits of antediluvian people are actually "in prison"), but to the act of Christ after His resurrection in proclaiming His victory to fallen angelic spirits; (b) "to preach the Gospel as a herald," e.g., Matthew 24:14 ; Mark 13:10 , RV, "be preached" (AV, "be published"); Mark 14:9 ; Mark 16:15, 20 ; Luke 8:1 ; Luke 9:2 ; Luke 24:47 ; Acts 8:5 ; Acts 19:13 ; Acts 28:31 ; Romans 10:14 , present participle, lit., "(one) preaching," "a preacher;" Romans 10:15 (1st part); 1 Corinthians 1:23 ; 1 Corinthians 15:11, 12 ; 2 Corinthians 1:19 ; 2 Corinthians 4:5 ; 2 Corinthians 11:4 ; Galatians 2:2 ; Philippians 1:15 ; Colossians 1:23 ; 1 Thessalonians 2:9 ; 1 Timothy 3:16 ; (c) "to preach the word," 2 Timothy 4:2 (of the ministry of the Scriptures, with special reference to the Gospel). See PROCLAIM , PUBLISH.

A — 3: προευαγγελίζομαι
(Strong's #4283 — Verb — proeuangelizomai — pro-yoo-ang-ghel-id'-zom-ahee )

see GOSPEL , B, No. 2.

A — 4: προκηρύσσω
(Strong's #4296 — Verb — prokerusso — prok-ay-rooce'-so )

lit., "to proclaim as a herald" (pro, before, and No. 2), is used in Acts 13:24 , "had first preached." Some mss. have the verb in Acts 3:20 ; for the best see APPOINT , No. 12.

A — 5: παρρησιάζομαι
(Strong's #3955 — Verb — parrhesiazomai — par-hray-see-ad'-zom-ahee )

"to be bold in speech," is translated "to preach boldly" in Acts 9:27 (2nd part); in Acts 9:29 , RV (AV, "he spake boldly"). See BOLD , A, No. 2.

Notes: (1) For diangello, translated "preach" in Luke 9:60 , see DECLARE , A, No. 3. (2) Katangello, "to proclaim," is always so translated in the RV; the AV renders it by "to preach" in Acts 4:2 ; Acts 13:5, 38 ; Acts 15:36 ; Acts 17:3, 13 ; 1 Corinthians 9:14 ; Colossians 1:28 . (3) Laleo, "to speak," is translated "preached," Mark 2:2 , AV, "preached" (RV, "spake"); in Acts 8:25, 1 st part, AV (RV, "spoken"); so in Acts 13:42 ; Acts 14:25 ; "preaching" in Acts 11:19 , AV, but what is indicated here is not a formal "preaching" by the believers scattered from Jerusalem, but a general testimony to all with whom they came into contact; in Acts 16:6 , RV, "to speak" (AV, "to preach"). (4) For dialegomai, in AV of Acts 20:7, 9 , see DISCOURSE. (5) For AV, "preached" in Hebrews 4:2 (2nd part), see HEARING. (6) In Romans 15:19 pleroo, "to fulfill" (RV, marg.), is rendered "I have fully preached."

B — 1: κήρυγμα
(Strong's #2782 — Noun Neuter — kerugma — kay'-roog-mah )

"a proclamation by a herald" (akin to A, No. 2), denotes "a message, a preaching" (the substance of what is "preached" as distinct from the act of "preaching"), Matthew 12:41 ; Luke 11:32 ; Romans 16:25 ; 1 Corinthians 1:21 ; 1 Corinthians 2:4 ; 1 Corinthians 15:14 ; in 2 Timothy 4:17 ; Titus 1:3 , RV, "message," marg., "proclamation," AV, "preaching." See MESSAGE. In the Sept., 2 Chronicles 30:5 ; Proverbs 9:3 ; Jonah 3:2 .

Note: In 1 Corinthians 1:18 , AV, logos, "a word," is translated "preaching," RV, "the word (of the Cross)," i.e., not the act of "preaching," but the substance of the testimony, all that God has made known concerning the subject. For Hebrews 4:2 , AV, see HEAR , B, No. 1.

Preacher

1: κῆρυξ
(Strong's #2783 — Noun Masculine — kerux — kay'-roox )

"a herald" (akin to A, No. 2 and B, above), is used (a) of the "preacher" of the Gospel, 1 Timothy 2:7 ; 2 Timothy 1:11 ; (b) of Noah, as a "preacher" of righteousness, 2 Peter 2:5 .

Notes: (1) For "a preacher," in Romans 10:14 , where the verb kerusso is used, see PREACH , A, No. 2. (2) Kerux indicates the "preacher" as giving a proclamation; euangelistes points to his message as glad tidings; apostolos suggests his relationship to Him by whom he is sent.

Precede

1: φθάνω
(Strong's #5348 — Verb — phthano — fthan'-o )

"to anticipate, to come sooner," is translated "shall (in no wise) precede" in 1 Thessalonians 4:15 , RV (AV, "prevent"), i.e., "shall in no wise obtain any advantage over" (the verb does not convey the thought of a mere succession of one event after another); the Apostle, in reassuring the bereaved concerning their departed fellow believers, declares that, as to any advantage, the dead in Christ will "rise first." See ATTAIN , No. 3, COME, No. 32.

Precept

1: ἐντολή
(Strong's #1785 — Noun Feminine — entole — en-tol-ay' )

"a commandment," is translated "precept" in Mark 10:5 (RV, "commandment"); so Hebrews 9:19 . See COMMANDMENT , No. 2.

2: ἔνταλμα
(Strong's #1778 — Noun Neuter — entalma — en'-tal-mah )

is always translated "precepts" in the RV; see COMMANDMENT , No. 3.

Precious, Preciousness

1: τίμιος
(Strong's #5093 — Adjective — timios — tim'-ee-os )

translated "precious," e.g., in James 5:7 ; 1 Peter 1:19 ; 2 Peter 1:4 ; in 1 Corinthians 3:12 , AV (RV, "costly"): see COSTLY , B, No. 1 DEAR, No. 1.

2: ἔντιμος
(Strong's #1784 — Adjective — entimos — en'-tee-mos )

"precious," 1 Peter 2:4, 6 : see DEAR , No. 2.

3: πολυτελής
(Strong's #4185 — Adjective — poluteles — pol-oo-tel-ace' )

"very expensive," translated "very precious" in Mark 14:3 , AV (RV, "very costly"): see COSTLY , B, No. 2.

4: πολύτιμος
(Strong's #4186 — Adjective — polutimos — pol-oot'-ee-mos )

"of great value;" comparative degree in 1 Peter 1:7 ; see COSTLY , B, No. 3, DEAR, No. 1 (for a less authentic reading).

5: βαρύτιμος
(Strong's #927 — Adjective — barutimos — bar-oo'-tim-os )

"of great value, exceeding precious" (barus, "weighty," time, value), is used in Matthew 26:7 .

6: ἰσότιμος
(Strong's #2472 — Adjective — isotimos — ee-sot'-ee-mos )

"of equal value, held in equal honor" (isos, "equal," and time), is used in 2 Peter 1:1 , "a like precious (faith)," RV (marg., "an equally precious").

Note: In 1 Peter 2:7 , AV, the noun time, is translated "precious" (RV, "preciousness"). See HONOR , No. 1.

Predestinate

1: προορίζω
(Strong's #4309 — Verb — proorizo — pro-or-id'-zo )

see DETERMINE.

Note: This verb is to be distinguished from proginosko, "to foreknow;" the latter has special reference to the persons foreknown by God; proorizo has special reference to that to which the subjects of His foreknowledge are "predestinated." See FOREKNOW , A and B.

Preeminence

1: πρωτεύω
(Strong's #4409 — Verb — proteuo — prote-yoo'-o )

"to be first" (protos), "to be preeminent," is used of Christ in relation to the Church, Colossians 1:18 .

2: φιλοπρωτεύω
(Strong's #5383 — Verb — philoproteuo — fil-op-rot-yoo'-o )

lit., "to love to be preeminent" (philos, "loving"), "to strive to be first," is said of Diotrephes, 3 John 1:9 .

Prefer, Preferring

1: προηγέομαι
(Strong's #4285 — Verb — proegeomai — pro-ay-geh'-om-ahee )

"to go before and lead," is used in Romans 12:10 , in the sense of taking the lead in showing deference one to another, "(in honor) preferring one another."

Notes: (1) In John 1:15, 30 , AV, ginomai, "to become," is translated "is preferred" (RV, "is become"); some mss. have it again in ver. 27. (2) For prokrima, 1 Timothy 5:21 (AV, "preferring one before another"), see PREJUDICE.

Prejudice

1: πρόκριμα
(Strong's #4299 — Noun Neuter — prokrima — prok'-ree-mah )

denotes "pre-judging" (akin to prokrino, "to judge beforehand"), 1 Timothy 5:21 , RV, "prejudice" (marg., "preference"), preferring one person, another being put aside, by unfavorable judgment due to partiality.

Premeditate

* Note: This is the AV rendering of meletao, "to care for," which occurs in some mss. in Mark 13:11 , "(neither) do ye premeditate." It is absent from the best mss. See IMAGINE.

Preparation, Prepare, Prepared

A — 1: ἑτοιμασία
(Strong's #2091 — Noun Feminine — hetoimasia — het-oy-mas-ee'-ah )

denotes (a) "readiness," (b) "preparation;" it is found in Ephesians 6:15 , of having the feet shod with the "preparation" of the Gospel of peace; it also has the meaning of firm footing (foundation), as in the Sept. of Psalms 89:14 (RV, "foundation"); if that is the meaning in Ephesians 6:15 , the Gospel itself is to be the firm footing of the believer, his walk being worthy of it and therefore a testimony in regard to it. See READY.

A — 2: παρασκευή
(Strong's #3904 — Noun Feminine — paraskeue — par-ask-yoo-ay' )

denotes "preparation, equipment." The day on which Christ died is called "the Preparation" in Mark 15:42 ; John 19:31 ; in John 19:42 "the Jews' Preparation," RV; in John 19:14 it is described as "the Preparation of the Passover;" in Luke 23:54 , RV, "the day of the Preparation (and the Sabbath drew on)." The same day is in view in Matthew 27:62 , where the events recorded took place on "the day after the Preparation" (RV). The reference would be to the 6th day of the week. The title arose from the need of preparing food etc. for the Sabbath. Apparently it was first applied only to the afternoon of the 6th day; later, to the whole day. In regard to the phraseology in John 19:14 , many hold this to indicate the "preparation" for the paschal feast. It probably means "the Preparation day," and thus falls in line with the Synoptic Gospels. In modern Greek and ecclesiastical Latin, Parasceve == Friday.

B — 1: ἑτοιμάζω
(Strong's #2090 — Verb — hetoimazo — het-oy-mad'-zo )

"to prepare, make ready," is used (I) absolutely, e.g., Mark 14:15 ; Luke 9:52 ; (II) with an object, e.g., (a) of those things which are ordained (1) by God, such as future positions of authority, Matthew 20:23 ; the coming Kingdom, Matthew 25:34 ; salvation personified in Christ, Luke 2:31 ; future blessings, 1 Corinthians 2:9 ; a city, Hebrews 11:16 ; a place of refuge for the Jewish remnant, Revelation 12:6 ; Divine judgments on the world, Revelation 8:6 ; Revelation 9:7, 15 ; Revelation 16:12 ; eternal fire, for the Devil and his angels, Matthew 25:41 ; (2) by Christ: a place in Heaven for His followers, John 14:2, 3 ; (b) of human "preparation" for the Lord, e.g., Matthew 3:3 ; Matthew 26:17, 19 ; Luke 1:17 ("make ready"),76; 3:4, AV (RV, "make ye ready"); Luke 9:52 ("to make ready"); 23:56; Revelation 19:7 ; Revelation 21:2 ; in 2 Timothy 2:21 , of "preparation" of oneself for "every good work;" (c) of human "preparations" for human objects, e.g., Luke 12:20 , RV, "thou hast prepared" (AV, "provided"); Acts 23:23 ; Philemon 1:22 .

B — 2: καταρτίζω
(Strong's #2675 — Verb — katartizo — kat-ar-tid'-zo )

"to furnish completely, prepare," is translated "didst Thou prepare" in Hebrews 10:5 (AV, "hast Thou prepared"), of the body of the Lord Jesus. See FIT , B, No. 3.

B — 3: κατασκευάζω
(Strong's #2680 — Verb — kataskeuazo — kat-ask-yoo-ad'-zo )

"to prepare, make ready" (kata, used intensively, skeue, "equipment"), is so translated in Matthew 11:10 ; Mark 1:2 ; Luke 1:17 ; Luke 7:27 ; Hebrews 9:2 , RV (AV, "made"); Hebrews 9:6 , RV (AV, "were ... ordained"); 11:7; 1 Peter 3:20 . See BUILD , No. 5.

B — 4: παρασκευάζω
(Strong's #3903 — Verb — paraskeuazo — par-ask-yoo-ad'-zo )

"to prepare, make ready" (para, "beside"), is used of making ready a meal, Acts 10:10 : in the Middle Voice, of "preparing" oneself for war, 1 Corinthians 14:8 , RV; in the Passive Voice, of "preparing" an offering for the needy, 2 Corinthians 9:2 , "hath been prepared," RV (AV, "ye was ready"); 2 Corinthians 9:3 , "ye may be prepared," RV (AV, "ye may be ready"). See READY.

B — 5: προετοιμάζω
(Strong's #4282 — Verb — proetoimazo — pro-et-oy-mad'-zo )

"to prepare beforehand" (pro, "before," and No. 1), is used of good works which God "afore prepared," for fulfillment by believers, Ephesians 2:10 , RV (AV, "hath before ordained," marg., "prepared"); of "vessels of mercy," as "afore prepared" by God "unto glory," Romans 9:23 . See ORDAIN.

Notes: (1) Etymologically, the difference between hetoimazo and paraskeuazo, is that the former is connected with what is real (etumos) or ready, the latter with skeuos, an article ready to hand, an implement, vessel. (2) In Mark 14:15 , AV, hetoimos, "ready," is translated "prepared" (RV, "ready"). It is absent in some mss. See READY.

Presbytery

* For PRESBYTERY see ELDER, A and B

Presence

A — 1: πρόσωπον
(Strong's #4383 — Noun Neuter — prosopon — pros'-o-pon )

see FACE , No. 1 (also APPEARANCE, No. 2).

A — 2: παρουσία
(Strong's #3952 — Noun Feminine — parousia — par-oo-see'-ah )

see COMING (Noun), No. 3.

B — 1: ἔμπροσθεν
(Strong's #1715 — Adverb — emprosthen — em'-pros-then )

see BEFORE , A, No. 4.

B — 2: ἐνώπιον
(Strong's #1799 — Preposition — enopion — en-o'-pee-on )

is translated "in the presence of" in Luke 1:19 ; Luke 13:26 ; Luke 14:10 ; Luke 15:10 ; John 20:30 ; Revelation 14:10 (twice); in 1 Corinthians 1:29 AV, "in His presence" (RV, "before God"): see BEFORE , A, No. 9.

B — 3: κατενώπιον
(Strong's #2714 — Adverb — katenopion — kat-en-o'-pee-on )

kata, "down," and No. 2, "in the very presence of," is translated "before the presence of" in Jude 1:24 . See BEFORE , A, No. 10.

B — 4: ἀπέναντι
(Strong's #561 — Preposition — apenanti — ap-en'-an-tee )

"over against, opposite to," is translated "in the presence of" in Acts 3:16 . See BEFORE , A, No. 7.

Present

A — 1: πάρειμι
(Strong's #3918 — Verb — pareimi — par'-i-mee )

signifies (a) "to be by, at hand or present," of persons, e.g., Luke 13:1 ; Acts 10:33 ; Acts 24:19 ; 1 Corinthians 5:3 ; 2 Corinthians 10:2, 11 ; Galatians 4:18, 20 ; of things, John 7:6 , of a particular season in the Lord's life on earth, "is (not yet) come," or "is not yet at hand;" Hebrews 12:11 , of chastening "(for the) present" (the neuter of the present participle, used as a noun); in Hebrews 13:5 "such things as ye have" is, lit., "the things that are present;" 2 Peter 1:12 , of the truth "(which) is with (you)" (not as AV, "the present truth," as if of special doctrines applicable to a particular time); in 2 Peter 1:9 "he that lacketh" is lit., "to whom are not present;" (b) "to have arrived or come," Matthew 26:50 , "thou art come," RV; John 11:28 ; Acts 10:21 ; Colossians 1:6 .

A — 2: ἐνίστημι
(Strong's #1764 — Verb — enistemi — en-is'-tay-mee )

"to set in," or, in the Middle Voice and perfect tense of the Active Voice, "to stand in, be present," is used of the present in contrast with the past, Hebrews 9:9 , where the RV correctly has "(for the time) now present" (for the incorrect AV, "then present"); in contrast to the future, Romans 8:38 ; 1 Corinthians 3:22 ; Galatians 1:4 , "present;" 1 Corinthians 7:26 , where "the present distress" is set in contrast to both the past and the future; 2 Thessalonians 2:2 , where the RV, "is now present" gives the correct meaning (AV, incorrectly, "is at hand"); the saints at Thessalonica, owing to their heavy afflictions, were possessed of the idea that "the day of the Lord," RV (not as AV, "the day of Christ"), had begun; this mistake the Apostle corrects; 2 Timothy 3:1 , "shall come." See COME , No. 26.

A — 3: ἐφίστημι
(Strong's #2186 — Verb — ephistemi — ef-is'-tay-mee )

"to set over, stand over," is translated "present" in Acts 28:2 . See ASSAULT , A, COME , No. 27.

A — 4: παραγίνομαι
(Strong's #3854 — Verb — paraginomai — par-ag-in'-om-ahee )

"to be beside" (para, "by," ginomai, "to become"), is translated "were present" in Acts 21:18 . See COME , No. 13.

A — 5: παράκειμαι
(Strong's #3873 — Verb — parakeimai — par-ak'-i-mahee )

"to lie beside" (para, and keimai, "to lie"), "to be near," is translated "is present" in Romans 7:18, 21 .

A — 6: συμπάρειμι
(Strong's #4840 — Verb — sumpareimi — soom-par'-i-mee )

"to be present with" (sun, with, and No. 1), is used in Acts 25:24 .

B — 1: ἄρτι
(Strong's #737 — Adverb — arti — ar'-tee )

"just, just now, this moment," is rendered "(this) present (hour)" in 1 Corinthians 4:11 ; in 1 Corinthians 15:6 , RV, "now" (AV, "this present"). See NOW.

B — 2: νῦν
(Strong's #3568 — Adverb — nun — noon )

"now," is translated "present," with reference to this age or period ("world"), in Romans 8:18 ; Romans 11:5 ; 2 Timothy 4:10 ; Titus 2:12 . See HENCEFORTH , NOW.

Notes: (1) Endemeo, "to be at home," is so rendered in 2 Corinthians 5:6 (AV and RV); in 2 Corinthians 5:8, 9 , RV, "at home" (AV, "present"). See HOME. (2) In John 14:25 , AV, meno, "to abide," is translated "being present" (RV, "abiding"). (3) In Luke 5:17 the RV has "with Him," for AV, italicized, "present."

Presently

* For PRESENTLY see FORTHWITH , No. 1, and IMMEDIATELY, No. 1

Preserve

1: τηρέω
(Strong's #5083 — Verb — tereo — tay-reh'-o )

is translated "to preserve" in 1 Thessalonians 5:23 , where the verb is in the singular number, as the threefold subject, "spirit and soul and body," is regarded as the unit, constituting the person. The aorist or "point" tense regards the continuous "preservation" of the believer as a single, complete act, without reference to the time occupied in its accomplishment; in Jude 1:1 , AV (RV, "kept"). See KEEP , No. 1.

2: συντηρέω
(Strong's #4933 — Verb — suntereo — soon-tay-reh'-o )

see KEEP , No. 3.

3: ζῳογονέω
(Strong's #2225 — Verb — zoogoneo — dzo-og-on-eh'-o )

"to preserve alive:" see LIVE , No. 6.

4: φυλάσσω
(Strong's #5442 — Verb — phulasso — foo-las'-so )

"to guard, protect, preserve," is translated "preserved" in 2 Peter 2:5 , RV (AV, "saved"). See GUARD.

Note: In 2 Timothy 4:18 , AV, sozo, "to save," is translated "will preserve" (RV, "will save").

Press

* For PRESS (Noun) see CROWD, A

Presumptuous

* For PRESUMPTUOUS see DARING, B

Pretense

1: πρόφασις
(Strong's #4392 — Noun Feminine — prophasis — prof'-as-is )

see CLOKE (Pretense), No. 2.

Prevail

1: ἰσχύω
(Strong's #2480 — Verb — ischuo — is-khoo'-o )

"to be strong, powerful," is translated "to prevail" in Acts 19:16, 20 ; Revelation 12:8 . See ABLE , B, No. 4.

2: κατισχύω
(Strong's #2729 — Verb — katischuo — kat-is-khoo'-o )

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

3: ὠφελέω
(Strong's #5623 — Verb — opheleo — o-fel-eh'-o )

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

4: νικάω
(Strong's #3528 — Verb — nikao — nik-ah'-o )

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

Prevent

* For PREVENT, 1 Thessalonians 4:15 , AV, see PRECEDE: Matthew 17:25 , AV, see SPEAK No. 11

Price

A — 1: τιμή
(Strong's #5092 — Noun Feminine — time — tee-may' )

denotes "a valuing," hence, objectively, (a) "price paid or received," Matthew 27:6, 9 ; Acts 4:34 (plural); 5:2,3; 7:16, RV, "price (in silver)," AV, "sum (of money);" Acts 19:19 (plural); 1 Corinthians 6:20 ; 1 Corinthians 7:23 ; (b) "value, honor, preciousness." See HONOR , PRECIOUSNESS.

B — 1: τιμάω
(Strong's #5091 — Verb — timao — tim-ah'-o )

"to fix the value, to price," is translated "was priced" and "did price" in the RV of Matthew 27:9 (AV, "was valued" and "did value"). See HONOR.

C — 1: πολυτελής
(Strong's #4185 — Adjective — poluteles — pol-oo-tel-ace' )

"of great price," 1 Peter 3:4 : see COST , B, No. 2.

C — 2: πολύτιμος
(Strong's #4186 — Adjective — polutimos — pol-oot'-ee-mos )

"of great price," Matthew 13:46 : see COST , B, No. 3.

Prick

* For PRICK (Noun) see GOAD

Pride

A — 1: ἀλαζονεία
(Strong's #212 — Noun Feminine — alazonia[-eia] — al-ad-zon-i'-a )

is translated "pride" in 1 John 2:16 , AV. See BOAST , B, No. 2, VAINGLORY.

A — 2: ὑπερηφανία
(Strong's #5243 — Noun Feminine — huperephania — hoop-er-ay-fan-ee'-ah )

"pride," Mark 7:22 : see HAUGHTY.

B — 1: τυφόομαι
(Strong's #5187 — Verb — tuphoo — toof-o'-o )

"lifted up with pride," 1 Timothy 3:6 , AV (RV, "puffed up"). See HIGH-MINDED.

Priest

1: ἱερεύς
(Strong's #2409 — Noun Masculine — hiereus — hee-er-yooce' )

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

2: ἀρχιερεύς
(Strong's #749 — Noun Masculine — archiereus — ar-khee-er-yuce' )

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

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

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

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

Priesthood, Priest's Office

A — 1: ἱεράτευμα
(Strong's #2406 — Noun Neuter — hierateuma — hee-er-at'-yoo-mah )

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

A — 2: ἱερωσύνη
(Strong's #2420 — Noun Feminine — hierosune — hee-er-o-soo'-nay )

"a priesthood," signifies the office, quality, rank and ministry of "a priest," Hebrews 7:11, 12, 24 , where the contrasts between the Levitical "priesthood" and that of Christ are set forth. In the Sept., 1 Chronicles 29:22 .

A — 3: ἱερατεία
(Strong's #2405 — Noun Feminine — hierateia — hee-e-at-i'-ah )

"a priesthood," denotes the priest's office, Luke 1:9 ; Hebrews 7:5 , RV, "priest's office."

B — 1: ἱερατεύω
(Strong's #2407 — Verb — hierateuo — hee-er-at-yoo'-o )

signifies "to officiate as a priest," Luke 1:8 , "he executed the priest's office."

Prince

1: ἀρχηγός
(Strong's #747 — Adjective — archegos — ar-khay-gos' )

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

2: ἄρχων
(Strong's #758 — Noun Masculine — archon — ar'-khone )

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

3: ἡγεμών
(Strong's #2232 — Noun Masculine — hegemon — hayg-em-ohn' )

"a leader, ruler," is translated "princes" (i.e., leaders) in Matthew 2:6 : see GOVERNOR , A, No. 1.

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

Principal

1: πρῶτος
(Strong's #4413 — Adjective — protos — pro'-tos )

"first," is translated "principal men" in the RV of Luke 19:47 ; Acts 25:2 . See CHIEF , A.

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

Principality

1: ἀρχή
(Strong's #746 — Noun Feminine — arche — ar-khay' )

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

Principles

1: ἀρχή
(Strong's #746 — Noun Feminine — arche — ar-khay' )

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

2: στοιχεῖον
(Strong's #4747 — Noun Neuter — stoicheion — stoy-khi'-on )

is translated "principles" in Hebrews 5:12 . See ELEMENTS.

Print

1: τύπος
(Strong's #5179 — Noun Masculine — tupos — too'-pos )

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

Prison Keeper

* For PRISON KEEPER see JAILOR

Prison, Prison-House

1: δεσμωτήριον
(Strong's #1201 — Noun Neuter — desmoterion — des-mo-tay'-ree-on )

"a place of bonds" (from desmos, "a bond," deo, "to bind"), "a prison," occurs in Matthew 11:2 ; in Acts 5:21, 23 ; Acts 16:26 , RV, "prison house" (AV, "prison").

2: φυλακή
(Strong's #5438 — Noun Feminine — phulake — foo-lak-ay' )

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

3: τήρησις
(Strong's #5084 — Noun Feminine — teresis — tay'-ray-sis )

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

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

Prisoner

1: δέσμιος
(Strong's #1198 — Adjective — desmios — des'-mee-os )

an adjective, primarily denotes "binding, bound," then, as a noun, "the person bound, a captive, prisoner" (akin to deo, "to bind"), Matthew 27:15, 16 ; Mark 15:6 ; Acts 16:25, 27 ; Acts 23:18 ; Acts 25:14 , RV (AV, "in bonds"),27; 28:16,17; Ephesians 3:1 ; Ephesians 4:1 ; 2 Timothy 1:8 ; Philemon 1:1, 9 ; in Hebrews 10:34 ; Hebrews 13:3 , "in bonds." See BOND , No. 2.

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

2: δεσμώτης
(Strong's #1202 — Noun Masculine — desmotes — des-mo'-tace )

akin to No. 1, occurs in Acts 27:1, 42 .

3: συναιχμάλωτος
(Strong's #4869 — Noun Masculine — sunaichmalotos — soon-aheekh-mal'-o-tos )

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

Private, Privately

A — 1: ἴδιος
(Strong's #2398 — Adjective — idios — id'-ee-os )

one's own, is translated "private" in 2 Peter 1:20 (see under INTERPRETATION). See BUSINESS , B.

B — 1: κατά
(Strong's #2596 2398 — Preposition — kat' idian — kat-ah' )

is translated "privately" in Matthew 24:3 ; Mark 4:34 , RV (AV, "when they were alone"); Mark 6:32 (AV only); 7:33, RV; Mark 9:28 ; Mark 13:3 ; Luke 10:23 ; Acts 23:19 ; Galatians 2:2 . Contrast Galatians 2:14 .

Privily

1: λάθρᾳ
(Strong's #2977 — Adverb — lathra — lath'-rah )

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

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

Privy

1: σύν
(Strong's #4862 — Preposition — sunoida — soon )

see KNOW , No. 6

Prize

1: βραβεῖον
(Strong's #1017 — Noun Neuter — brabeion — brab-i'-on )

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

2: ἁρπαγμός
(Strong's #725 — Noun Masculine — harpagmos — har-pag-mos' )

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

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

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

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

Probation

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

Proceed

1: ἐκπορεύομαι
(Strong's #1607 — Verb — ekporeuomai — ek-por-yoo'-om-ahee )

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

2: ἐξέρχομαι
(Strong's #1831 — Verb — exerchomai — ex-er'-khom-ahee )

is translated "proceed" in Matthew 15:19 , AV (RV, "come forth"); John 8:42 , RV, "came forth;" James 3:10 . The verb "to proceed" is not so suitable. See COME , No. 3.

3: προκόπτω
(Strong's #4298 — Verb — prokopto — prok-op'-to )

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

4: προστίθημι
(Strong's #4369 — Verb — prostithemi — pros-tith'-ay-mee )

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

Proclaim

1: κηρύσσω
(Strong's #2784 — Verb — kerusso — kay-roos'-so )

is translated "to proclaim" in the RV, for AV, "to preach," in Matthew 10:27 ; Luke 4:19 ; Acts 8:5 ; Acts 9:20 . See PREACH , No. 2.

2: καταγγέλλω
(Strong's #2605 — Verb — katangello — kat-ang-gel'-lo )

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

3: πληροφορέω
(Strong's #4135 — Verb — plerophoreo — play-rof-or-eh'-o )

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

Proconsul

1: ἀνθύπατος
(Strong's #446 — Noun Masculine — anthupatos — anth-oo'-pat-os )

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

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

Profane

A — 1: βέβηλος
(Strong's #952 — Adjective — bebelos — beb'-ay-los )

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

B — 1: βεβηλόω
(Strong's #953 — Verb — bebeloo — beb-ay-lo'-o )

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

Profess, Profession

A — 1: ἐπαγγέλλομαι
(Strong's #1861 — Verb — epangello — ep-ang-el'-lo )

"to announce, proclaim, profess," is rendered "to profess" in 1 Timothy 2:10 , of godliness, and 1 Timothy 6:21 , of "the knowledge ... falsely so called." See PROMISE.

A — 2: ὁμολογέω
(Strong's #3670 — Verb — homologeo — hom-ol-og-eh'-o )

is translated "to profess" in Matthew 7:23 ; Titus 1:16 ; in 1 Timothy 6:12 , AV (RV, "confess"). See CONFESS.

A — 3: φάσκω
(Strong's #5335 — Verb — phasko — fas'-ko )

"to affirm, assert:" see AFFIRM , No. 3.

B — 1: ὁμολογία
(Strong's #3671 — Noun Feminine — homologia — hom-ol-og-ee'-ah )

akin to A, No. 2, "confession," is translated "profession" and "professed" in the AV only. See CONFESS.

Profit, Profitable, Profiting

A — 1: ὠφέλεια
(Strong's #5622 — Noun Feminine — opheleia — o-fel'-i-ah )

primarily denotes "assistance;" then, "advantage, benefit,;" "profit," in Romans 3:1 . See ADVANTAGE , No. 3.

A — 2: ὄφελος
(Strong's #3786 — Noun Neuter — ophelos — of'-el-os )

"profit" in James 2:14, 16 : see ADVANTAGE , No. 2.

A — 3: συμφέρω
(Strong's #4851 — Verb — sumpheron — soom-fer'-o )

the neuter form of the present participle of sumphero (see B, No. 1), is used as a noun with the article in Hebrews 12:10 , "(for our) profit;" in some mss. in 1 Corinthians 7:35 ; 1 Corinthians 10:33 (see No. 4); in 1 Corinthians 12:7 , preceded by pros, "with a view to, towards," translated "to profit withal," lit., "towards the profiting."

A — 4: συμφέρω
(Strong's #4851 — Verb — sumphoros — soom-fer'-o )

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

A — 5: προκοπή
(Strong's #4297 — — prokope — prok-op-ay' )

translated "profiting" in 1 Timothy 4:15 , AV (RV, "progress"); see FURTHERANCE.

B — 1: συμφέρω
(Strong's #4851 — Verb — sumphero — soom-fer'-o )

"to be profitable," Matthew 5:29, 30 ; Acts 20:20 : see EXPEDIENT.

B — 2: ὠφελέω
(Strong's #5623 — Verb — opheleo — o-fel-eh'-o )

akin to A, No. 1, is translated "to profit" in Matthew 15:5 ; Matthew 16:26 ; Mark 7:11 ; Mark 8:36 ; Luke 9:25 , RV; John 6:63 ; Romans 2:25 ; 1 Corinthians 13:3 ; 1 Corinthians 14:6 ; Galatians 5:2 ; Hebrews 4:2 ; Hebrews 13:9 . See ADVANTAGE , BETTERED , PREVAIL.

B — 3: προκόπτω
(Strong's #4298 — Verb — prokopto — prok-op'-to )

is translated "I profited" in Galatians 1:14 , AV. See ADVANCE.

C — 1: χρήσιμος
(Strong's #5539 — Adjective — chresimos — khray'-see-mos )

"useful" (akin to chraomai, "to use"), is translated as a noun in 2 Timothy 2:14 , "to (no) profit," lit., "to (nothing) profitable."

C — 2: εὔχρηστος
(Strong's #2173 — Adjective — euchrestos — yoo'-khrays-tos )

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

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

C — 3:
( — Adjective — ophelimos — o-fel'-ee-mos )

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

Progress

1: προκοπή
(Strong's #4297 — — prokope — prok-op-ay' )

is translated "progress" in Philippians 1:12, 25 ; 1 Timothy 4:15 : see FURTHERANCE.

Prolong

1: παρατείνω
(Strong's #3905 — Verb — parateino — par-at-i'-no )

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

Promise

A — 1: ἐπαγγελία
(Strong's #1860 — Noun Feminine — epangelia — ep-ang-el-ee'-ah )

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

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

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

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

A — 2: ἐπάγγελμα
(Strong's #1862 — Noun Neuter — epangelma — ep-ang'-el-mah )

denotes "a promise made," 2 Peter 1:4 ; 2 Peter 3:13 .

B — 1: ἐπαγγέλλομαι
(Strong's #1861 — Verb — epangello — ep-ang-el'-lo )

"to announce, proclaim," has in the NT the two meanings "to profess" and "to promise," each used in the Middle Voice; "to promise" (a) of "promises" of God, Acts 7:5 ; Romans 4:21 ; in Galatians 3:19 , Passive Voice; Titus 1:2 ; Hebrews 6:13 ; Hebrews 10:23 ; Hebrews 11:11 ; Hebrews 12:26 ; James 1:12 ; James 2:5 ; 1 John 2:25 ; (b) made by men, Mark 14:11 ; 2 Peter 2:19 . See PROFESS.

B — 2: προεπαγγέλλω
(Strong's #4279 — Verb — proepangello — pro-ep-ang-ghel'-lom-ahee )

in the Middle Voice, "to promise before" pro, and No. 1), occurs in Romans 1:2 ; 2 Corinthians 9:5 . See AFOREPROMISED.

B — 3: ὁμολογέω
(Strong's #3670 — Verb — homologeo — hom-ol-og-eh'-o )

"to agree, confess," signifies "to promise" in Matthew 14:7 . See CONFESS.

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

Pronounce

1: λέγω
(Strong's #3004 — Verb — lego — leg'-o )

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

Proof

1: δοκιμή
(Strong's #1382 — Noun Feminine — dokime — dok-ee-may' )

see EXPERIENCE , No. 2.

2: δοκίμιον
(Strong's #1383 — Noun Neuter — dokimion — dok-im'-ee-on )

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

3: ἔνδειξις
(Strong's #1732 — Noun Feminine — endeixis — en'-dike-sis )

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

4: τεκμήριον
(Strong's #5039 — Noun Neuter — tekmerion — tek-may'-ree-on; )

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

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

Proper

1: ἀστεῖος
(Strong's #791 — Adjective — asteios — as-ti'-os )

is translated "proper" in Hebrews 11:23 , RV, "goodly:" see BEAUTIFUL , No. 2.

2: ἴδιος
(Strong's #2398 — Adjective — idios — id'-ee-os )

"one's own," is found in some mss. in Acts 1:19 , AV, "proper;" in 1 Corinthians 7:7 , RV, "own" (AV, "proper"); in Jude 1:6 , RV, "their proper (habitation)," AV, "their own."

Prophecy, Prophesy, Prophesying

A — 1: προφητεία
(Strong's #4394 — Noun Feminine — propheteia — prof-ay-ti'-ah )

signifies "the speaking forth of the mind and counsel of God" (pro, "forth," phemi, "to speak:" see PROPHET); in the NT it is used (a) of the gift, e.g., Romans 12:6 ; 1 Corinthians 12:10 ; 1 Corinthians 13:2 ; (b) either of the exercise of the gift or of that which is "prophesied," e.g., Matthew 13:14 ; 1 Corinthians 13:8 ; 1 Corinthians 14:6, 22 ; 1 Thessalonians 5:20 , "prophesying (s);" 1 Timothy 1:18 ; 1 Timothy 4:14 ; 2 Peter 1:20, 21 ; Revelation 1:3 ; Revelation 11:6 ; Revelation 19:10 ; Revelation 22:7, 10, 18, 19 .

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

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

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

B — 1: προφητικός
(Strong's #4397 — Adjective — prophetikos — prof-ay-tik-os' )

"of or relating to prophecy," or "proceeding from a prophet, prophetic," is used of the OT Scriptures, Romans 16:26 , "of the prophets," lit., "(by) prophetic (Scriptures);" 2 Peter 1:19 , "the word of prophecy (made more sure)," i.e., confirmed by the person and work of Christ (AV, "a more sure, etc."), lit., "the prophetic word."

C — 1: προφητεύω
(Strong's #4395 — Verb — propheteuo — prof-ate-yoo'-o )

"to be a prophet, to prophesy," is used (a) with the primary meaning of telling forth the Divine counsels, e.g., Matthew 7:22 ; Matthew 26:68 ; 1 Corinthians 11:4, 5 ; 1 Corinthians 13:9 ; 1 Corinthians 14:1, 3-5, 24, 31, 39 ; Revelation 11:3 ; (b) of foretelling the future, e.g., Matthew 15:7 ; John 11:51 ; 1 Peter 1:10 ; Jude 14 .

Prophet

1: προφήτης
(Strong's #4396 — Noun Masculine — prophetes — prof-ay'-tace )

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

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

2: ψευδοπροφήτης
(Strong's #5578 — Noun Masculine — pseudoprophetes — psyoo-dop-rof-ay'-tace )

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

Prophetess

1: προφῆτις
(Strong's #4398 — Noun Feminine — prophetis — prof-ay'-tis )

the feminine of prophetes (see above), is used of Anna, Luke 2:36 ; of the self-assumed title of "the woman Jezebel" in Revelation 2:20 .

Propitiation

A — 1: ἱλάσκομαι
(Strong's #2433 — Verb — hilaskomai — hil-as'-kom-ahee )

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

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

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

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

B — 1: ἱλαστήριον
(Strong's #2435 — Noun Neuter — hilasterion — hil-as-tay'-ree-on )

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

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

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

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

B — 2: ἱλασμός
(Strong's #2434 — Noun Masculine — hilasmos — hil-as-mos' )

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

Proportion

1: ἀναλογία
(Strong's #356 — Noun Feminine — analogia — an-al-og-ee'-ah )

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

Proselyte

1: προσήλυτος
(Strong's #4339 — Adjective — proselutos — pros-ah'-loo-tos )

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

Prosper

1: εὐοδόω
(Strong's #2137 — Verb — euodoo — yoo-od-o'-o )

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

Protest

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

Proud

1: ὑπερήφανος
(Strong's #5244 — Adjective — huperephanos — hoop-er-ay'-fan-os )

signifies "showing oneself above others, preeminent" (huper, "above," phainomai, "to appear, be manifest"); it is always used in Scripture in the bad sense of "arrogant, disdainful, proud," Luke 1:51 ; Romans 1:30 ; 2 Timothy 3:2 ; James 4:6 ; 1 Peter 5:5 .

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

Prove

A — 1: δοκιμάζω
(Strong's #1381 — Verb — dokimazo — dok-im-ad'-zo )

"to test, prove," with the expectation of approving, is translated "to prove" in Luke 14:19 ; Romans 12:2 ; 1 Corinthians 3:13 , RV (AV, "shall try"); 11:28, RV (AV, "examine"); 2 Corinthians 8:8, 22 ; 2 Corinthians 13:5 ; Galatians 6:4 ; Ephesians 5:10 ; 1 Thessalonians 2:4 (2nd part), RV (AV, "trieth"); 5:21; 1 Timothy 3:10 ; in some mss. Hebrews 3:9 (the most authentic have the noun dokimasia, "a proving"); 1 Peter 1:7 , RV (AV, "tried"); 1 John 4:1 , RV (AV, "try"). See APPROVE.

A — 2: ἀποδείκνυμι
(Strong's #584 — Verb — apodeiknumi — ap-od-ike'-noo-mee )

"to show forth," signifies "to prove" in Acts 25:7 . See APPROVE , No. 3.

A — 3: παρίστανω
(Strong's #3936 — Verb — paristemi — par-is'-tay-mee, par-is-tan'-o )

"to present," signifies "to prove" in Acts 24:13 . See COMMEND , No. 4.

A — 4: πειράζω
(Strong's #3985 — Verb — peirazo — pi-rad'-zo )

"to try," either in the sense of attempting, e.g., Acts 16:7 , or of testing, is rendered "to prove" in John 6:6 . See EXAMINE , TEMPT.

A — 5: συμβιβάζω
(Strong's #4822 — Verb — sumbibazo — soom-bib-ad'-zo )

"to join together," signifies "to prove" in Acts 9:22 . See COMPACTED , No. 2.

A — 6: συνίστημι
(Strong's #4921 — Verb — sunistemi | sunistano — soon-is-tah'-o, soon-is-tah'-an'-o, soon-is-tah'-ay-mee )

"to commend, to prove," is translated "I prove (myself a transgressor)" in Galatians 2:18 (AV, "I make"). See COMMEND.

B — 1: πειρασμός
(Strong's #3986 — Noun Masculine — peirasmos — pi-ras-mos' )

(a) "a trying, testing," (b) "a temptation," is used in sense (a) in 1 Peter 4:12 , with the preposition pros, "towards" or "with a view to," RV, "to prove" (AV, "to try"), lit., "for a testing." See TEMPTATION.

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