Vine's Expository Dictionary of NT Words

G

Gain — Guard

Gain

A — 1: ἐργασία
(Strong's #2039 — Noun Feminine — ergasia — er-gas-ee'-ah )

signifies (a) "work, working, performance" (from ergon, "work"), Ephesians 4:19 ; in Luke 12:58 , "diligence;" (b) "business or gain got by work," Acts 16:16, 19 ; in 19:24,25, the RV adheres to the meaning "business" (AV, "gain" and "craft"). See CRAFT , DILIGENCE.

A — 2: πορισμός
(Strong's #4200 — Noun Masculine — porismos — por-is-mos' )

primarily denotes "a providing" (akin to porizo, "to procure"), then, "a means of gain," 1 Timothy 6:5 (RV, "a way of gain"); 1 Timothy 6:6 .

A — 3: κέρδος
(Strong's #2771 — Noun Neuter — kerdos — ker'-dos )

"gain" (akin to kerdaino, see below), occurs in Philippians 1:21 ; Philippians 3:7 ; Titus 1:11 . See LUCRE.

B — 1: κερδαίνω
(Strong's #2770 — Verb — kerdaino — ker-dah'ee-no )

akin to A, No. 3, signifies (I), literally, (a) "to gain something," Matthew 16:26 ; Matthew 25:16 (in the best mss.),17,20,22; Mark 8:36 ; Luke 9:25 ; (b) "to get gain, make a profit," James 4:13 ; (II), metaphorically, (a) "to win persons," said (1) of "gaining" an offending brother who by being told privately of his offense, and by accepting the representations, is won from alienation and from the consequences of his fault, Matthew 18:15 ; (2) of winning souls into the kingdom of God by the Gospel, 1 Corinthians 9:19, 20 (twice),21,22, or by godly conduct, 1 Peter 3:1 (RV, "gained"); (3) of so practically appropriating Christ to oneself that He becomes the dominating power in and over one's whole being and circumstances, Philippians 3:8 (RV, "gain"); (b) "to gain things," said of getting injury and loss, Acts 27:21 , RV, "gotten." See GET.

B — 2: διαπραγματεύομαι
(Strong's #1281 — Verb — diapragmateuomai — dee-ap-rag-mat-yoo'-om-ahee )

signifies "to gain by trading," Luke 19:15 (from dia, "through," used intensively, and pragmateuomai, "to busy oneself, to be engaged in business").

B — 3: περιποιέω
(Strong's #4046 — Verb — peripoieo — per-ee-poy-eh'-om-ahee )

"to save for oneself, gain," is in the Middle Voice in the best mss. in Luke 17:33 , RV, "gain." See PURCHASE.

Notes: (1) In Luke 19:16 , AV, prosergazomai, "to work out in addition," or "to earn in addition," is translated "gained" (RV, "made"); in Luke 19:18 the verb poieo, "to make," is translated in the same way, the English verb "make" standing both for "earning" and for "producing." (2) In 2 Corinthians 12:17, 18 , pleonekteo, "to claim unduly, to overreach," is translated "make a gain of," AV (RV, "take advantage of"). (3) For ergazomai, Revelation 18:17 , RV, see TRADE. (4) In Acts 25:9 , RV, katatithemi, Middle Voice, "to lay up for oneself," is rendered "to gain."

Gainsay, Gainsayer, Gainsaying

A — 1: ἀντιλέγω
(Strong's #483 — Verb — antilego — an-til'-eg-o )

"to contradict, oppose," lit., "say against," is translated "gainsaying" in Romans 10:21 ; Titus 2:9 , RV (AV, "answering again"), of servants in regard to masters; in Titus 1:9 "gainsayers." Moulton and Milligan (Vocab.) illustrate from the papyri "the strong sense of antilego in Romans 10:21 , 'contradict,' 'oppose'." See ANSWER , CONTRADICT.

A — 2: ἀντέπω
(Strong's #471 — Verb — anteipon — an-tep'-o )

which serves as an aorist tense of No. 1, is rendered "gainsay" in Luke 21:15 ; "say against" in Acts 4:14 . See SAY.

B — 1: ἀντιλογία
(Strong's #485 — Noun Feminine — antilogia — an-tee-log-ee'-ah )

akin to A, No. 1, is rendered "gainsaying," in Hebrews 12:3 , RV, and Jude 1:11 . Opposition in act seems to be implied in these two places; though this sense has been questioned by some, it is confirmed by instances from the papyri (Moulton and Milligan, Vocab.). See CONTRADICTION , DISPUTE , STRIFE.

C — 1: ἀναντίρρητος
(Strong's #368 — Adjective — anantirrhetos — an-an-tir'-hray-tos )

lit., "not to be spoken against" (a, negative, n, euphonic, anti, "against," rhetos, "spoken"), is rendered "cannot be gainsaid" in Acts 19:36 , RV.

D — 1: ἀναντιρρήτως
(Strong's #369 — Adverb — anantirrhetos — an-an-tir-hray'-toce )

corresponding to C, is translated "without gainsaying" in Acts 10:29 ; it might be rendered "unquestioningly."

Gall

1: χολή
(Strong's #5521 — Noun Feminine — chole — khol-ay' )

a word probably connected with chloe, "yellow," denotes "gall," (a) literal, Matthew 27:34 (cp. Psalms 69:21 ); some regard the word here as referring to myrrh, on account of Mark 15:23 ; (b) metaphorical, Acts 8:23 , where "gall of bitterness" stands for extreme wickedness, productive of evil fruit. In the OT it is used (a) of a plant characterized by bitterness (probably wormwood), Deuteronomy 29:18 ; Hosea 10:4 ; Amos 6:12 ; (b) as the translation of the word mererah, "bitterness," Job 13:26 , e.g.; (c) as the translation of rosh, "venom;" in Deuteronomy 32:32 "(grapes) of gall." In Job 20:25 , the gall bladder is referred to (the receptacle of bile). The ancients supposed that the poison of serpents lay in the gall (see Job 20:14 ).

Games

* For GAMES see CONTEND

Gangrene

1: γάγγραινα
(Strong's #1044 — Noun Feminine — gangraina — gang'-grahee-nah )

"an eating sore," spreading corruption and producing mortification, is used, in 2 Timothy 2:17 , of errorists in the church, who, pretending to give true spiritual food, produce spiritual gangrene (AV, "canker," RV, "gangrene").

Garden

1: κῆπος
(Strong's #2779 — Noun Masculine — kepos — kay'-pos )

"a garden," occurs in Luke 13:19 , in one of the Lord's parables; in John 18:1, 26 , of the garden of Gethsemane; in John 19:41 , of the garden near the place of the Lord's crucifixion.

Gardener

1: κηπουρός
(Strong's #2780 — Noun Masculine — kepouros — kay-poo-ros' )

lit., "a garden-keeper" (from kepos, see above, and ouros, "a watcher"), occurs in John 20:15 .

Garland

1: στέμμα
(Strong's #4725 — Noun Neuter — stemma — stem'-mah )

denotes "a wreath" (from stepho, "to put around, enwreath"), as used in sacrifices, Acts 14:13 .

Garment

* Note: For himation, the usual word for "garment," see CLOTHING , where see also esthesis (translated "garments" in the AV of Luke 24:4 , RV , "apparel"), enduma, chiton, and stole (RV, "robe" in Mark 16:5 ). The fact of the wedding garment, enduma in Matthew 22:11, 12 , indicates that persons of high rank showed their magnificence by providing the guests with festal garments. See APPAREL.

Garner

1: ἀποθήκη
(Strong's #596 — Noun Feminine — apotheke — ap-oth-ay'-kay )

"a storehouse, granary" (from apo, "away," and tithemi, "to put"), is translated "garner" in Matthew 3:12 ; Luke 3:17 . See BARN.

Garnish

1: κοσμέω
(Strong's #2885 — Verb — kosmeo — kos-meh'-o )

is translated by the verb "to garnish" in Matthew 12:44 ; Matthew 23:29 ; Luke 11:25 ; and in the AV of Revelation 21:19 . See ADORN.

Garrison

* For GARRISON see GUARD , B, No. 3

Gate

1: πύλη
(Strong's #4439 — Noun Feminine — pule — poo'-lay )

is used (a) literally, for a larger sort of "gate," in the wall either of a city or palace or temple, Luke 7:12 , of Nain (burying places were outside the "gates" of cities); Acts 3:10 ; Acts 9:24 ; Acts 12:10 ; Hebrews 13:12 ; (b) metaphorically, of the "gates" at the entrances of the ways leading to life and to destruction, Matthew 7:13, 14 ; some mss. have pule, for thura, "a door," in Luke 13:24 (see the RV); of the "gates" of Hades, Matthew 16:18 , than which nothing was regarded as stronger. The importance and strength of "gates" made them viewed as synonymous with power. By metonymy, the "gates" stood for those who held government and administered justice there.

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

akin to No. 1, primarily signifies "a porch or vestibule," e.g., Matthew 26:71 ; Luke 16:20 ; Acts 10:17 ; Acts 12:13, 14 ; then, the "gateway" or "gate tower" of a walled town, Acts 14:13 ; Revelation 21:12, 13, 15, 21, 25 ; Revelation 22:14 .

Notes: (1) In Acts 3:2 thura denotes, not a "gate," but a "door," RV. See DOOR. (2) Probatikos, signifying "of, or belonging to, sheep," denotes a sheep "gate" in John 5:2 , RV, and AV marg. (3) The conjectural emendation which suggests the idea of "floods" for "gates" in Matthew 16:18 is not sufficiently substantiated to be accepted.

Gather, Gathering

A — 1: συνάγω
(Strong's #4863 — Verb — sunago — soon-ag'-o )

"to gather or bring together," is said of (a) persons, e.g., Matthew 2:4 ; (b) things, e.g., Matthew 13:30 ; in Luke 15:13 the idea is that of "gathering" his goods together for sale, i.e., "having sold off all." See ASSEMBLE , BESTOW , COME , RESORT.

A — 2: ἐπισυνάγω
(Strong's #1996 — Verb — episunago — ep-ee-soon-ag'-o )

"to gather together," suggesting stress upon the place at which the "gathering" is made (epi, "to"), is said of a hen and her chickens, Matthew 23:37 ; and so of the Lord's would-be protecting care of the people of Jerusalem, id., and Luke 13:34 ; of the "gathering" together of the elect, Matthew 24:31 ; Mark 13:27 ; of the "gathering" together of a crowd, Mark 1:33 ; Luke 12:1 .

A — 3: συλλέγω
(Strong's #4816 — Verb — sullego — sool-leg'-o )

"to collect, gather up or out" (sun, "with" lego, "to pick out"), is said of "gathering" grapes and figs, Matthew 7:16 ; Luke 6:44 (cp. No. 5); tares, Matthew 13:28, 29, 30, 40 ; good fish, Matthew 13:48 ; "all things that cause stumbling, and them that do iniquity," Matthew 13:41 .

A — 4: συστρέφω
(Strong's #4962 — Verb — sustrepho — soos-tref'-o )

signifies (a) "to twist together or roll into a mass" ("sun, together," strepho, "to turn"), said of the bundle of sticks "gathered" by Paul, Acts 28:3 ; (b) "to assemble or gather together" (possibly, to journey about together), of persons, Matthew 17:22 (in the best mss.), RV, marg.

A — 5: τρυγάω
(Strong's #5166 — Verb — trugao — troo-gah'-o )

signifies "to gather in," of harvest, vintage, ripe fruits (truge denotes "fruit," etc., gathered in autumn), Luke 6:44 , of grapes (last part of ver.; for the previous clause, as to figs, see No. 3); metaphorically, of the clusters of "the vine of the earth," Revelation 14:18 ; of that from which they are "gathered," Revelation 14:19 .

A — 6: ἄθλησις
(Strong's #119 — Noun Feminine — athroizo — ath'-lay-sis )

denotes "to assemble, gather together," Luke 24:33 (according to the best mss.); the word is akin to athroos, "assembled in crowds" (not found in the NT).

A — 7: συναθροίζω
(Strong's #4867 — Verb — sunathroizo — soon-ath-royd'-zo )

sun, "together," and No. 6, signifies (a) "to gather together," Acts 19:25 , RV (AV, "called together"); in the Passive Voice, 12:12.

A — 8: ἐπαθροίζω
(Strong's #1865 — Verb — epathroizo — ep-ath-roid'-zo )

"to assemble besides" (epi), said of multitudes, Luke 11:29 , is rendered "were gathering together" (Middle Voice), RV (AV, "were gathered thick together").

Notes: (1) In Ephesians 1:10 , AV, the verb anakephalaioo, "to sum up, head up," is rendered "might gather together in one" (RV, "sum up"). (2) In Luke 8:4 , AV (suneimi, "to come together") as "were gathered together" (see RV). (4) For "assuredly gathering," see CONCLUDE.

B — 1: ἐπισυναγωγή
(Strong's #1997 — Noun Feminine — episunagoge — ep-ee-soon-ag-o-gay' )

"a gathering together," is used in 2 Thessalonians 2:1 , of the "rapture" of the saints; for Hebrews 10:25 , see ASSEMBLE.

Note: For logia, 1 Corinthians 16:2 , AV, see COLLECTION.

Gay

* For GAY see GOODLY , A, Note.

Gaze

* For GAZE see BEHOLD , No. 3.

Gazingstock

1: θεατρίζω
(Strong's #2301 — Verb — theatrizo — theh-at-rid'-zo )

signifies "to make a spectacle" (from theatron, "a theater, spectacle, show"); it is used in the Passive Voice in Hebrews 10:33 , "being made a gazingstock."

Gear

1: σκεῦος
(Strong's #4632 — Noun Neuter — skeuos — skyoo'-os )

"an implement, vessel, utensil," is used of the tackling or "gear" of a ship, Acts 27:17 , RV (AV, "sail").

Gender

* For GENDER see BEGET , No. 1

Genealogy

A — 1: γενεαλογία
(Strong's #1076 — Noun Feminine — genealogia — ghen-eh-al-og-ee'-ah )

is used in 1 Timothy 1:4 ; Titus 3:9 , with reference to such "genealogies" as are found in Philo, Josephus and the book of Jubilees, by which Jews traced their descent from the patriarchs and their families, and perhaps also to Gnostic "genealogies" and orders of aeons and spirits. Amongst the Greeks, as well as other nations, mythological stories gathered round the birth and "genealogy" of their heroes. Probably Jewish "genealogical" tales crept into Christian communities. Hence the warnings to Timothy and Titus.

B — 1: γενεαλογέω
(Strong's #1075 — Verb — genealogeo — ghen-eh-al-og-eh'-o )

"to reckon or trace a genealogy" (from genea, "a race," and lego, "to choose, pick out"), is used, in the Passive Voice, of Melchizedek in Hebrews 7:6 , RV, "whose genealogy (AV, 'descent') is not counted."

C — 1: ἀγενεαλόγητος
(Strong's #35 — Adjective — agenealogetos — ag-en-eh-al-og'-ay-tos )

denoting "without recorded pedigree" (a, negative, and an adjectival form from B), is rendered "without genealogy" in Hebrews 7:3 . The narrative in Genesis 14 is so framed in facts and omissions as to foreshadow the person of Christ.

General

* For GENERAL (Assembly) see ASSEMBLY , No. 2

Generation

1: γενεά
(Strong's #1074 — Noun Feminine — genea — ghen-eh-ah' )

see AGE , No. 2.

2: γένεσις
(Strong's #1078 — Noun Feminine — genesis — ghen'-es-is )

denotes "an origin, a lineage, or birth," translated "generation" in Matthew 1:1 . See NATURAL , NATURE.

Notes: (1) For gennema, translated "generation" in the AV of Matthew 3:7 ; Matthew 12:34 ; Matthew 23:33 ; Luke 3:7 , see OFFSPRING. (2) For genos, translated "generation" in 1 Peter 2:9 , AV, see KIND.

Gentiles

A — 1: ἔθνος
(Strong's #1484 — Noun Neuter — ethnos — eth'-nos )

whence Eng., "heathen," denotes, firstly, "a multitude or company;" then, "a multitude of people of the same nature or genus, a nation, people;" it is used in the singular, of the Jews, e.g., Luke 7:5 ; Luke 23:2 ; John 11:48, 50-52 ; in the plural, of nations (Heb., goiim) other than Israel, e.g., Matthew 4:15 ; Romans 3:29 ; Romans 11:11 ; Romans 15:10 ; Galatians 2:8 ; occasionally it is used of gentile converts in distinction from Jews, e.g., Romans 11:13 ; Romans 16:4 ; Galatians 2:12, 14 ; Ephesians 3:1 .

A — 2: Ἕλλην
(Strong's #1672 — Noun Masculine — hellen — hel'-lane )

originally denoted the early descendants of Thessalian Hellas; then, Greeks as opposed to barbarians, Romans 1:14 . It became applied to such Gentiles as spoke the Greek language, e.g., Galatians 2:3 ; Galatians 3:28 . Since that was the common medium of intercourse in the Roman Empire, Greek and Gentile became more or less interchangeable terms. For this term the RV always adheres to the word "Greeks," e.g., John 7:35 ; Romans 2:9, 10 ; Romans 3:9 ; 1 Corinthians 10:32 , where the local church is distinguished from Jews and Gentiles; 1 Corinthians 12:13 .

B — 1: ἐθνικός
(Strong's #1482 — Noun Masculine — ethnikos — eth-nee-kos' )

is used as noun, and translated "Gentiles" in the RV of Matthew 5:47 ; Matthew 6:7 ; "the Gentile" in Matthew 18:17 (AV, "an heathen man"); "the Gentiles" in 3 John 1:7 , AV and RV.

C — 1: ἐθνικῶς
(Strong's #1483 — Adverb — ethnikos — eth-nee-koce' )

"in Gentile fashion, in the manner of Gentiles," is used in Galatians 2:14 , "as do the Gentiles," RV.

Notes: (1) For the synonymous word laos, "a people," see PEOPLE. (2) When, under the new order of things introduced by the Gospel the mystery of the Church was made known, the word ethnos was often used in contrast to the local church, 1 Corinthians 5:1 ; 1 Corinthians 10:20 ; 1 Corinthians 12:2 ; 1 Thessalonians 4:5 ; 1 Peter 2:12 .

Gentle, Gentleness, Gently

A — 1: ἐπιεικής
(Strong's #1933 — Adjective — epieikes — ep-ee-i-kace' )

from epi, "unto," and eikos, "likely," denotes "seemly, fitting;" hence, "equitable, fair, moderate, forbearing, not insisting on the letter of the law;" it expresses that considerateness that looks "humanely and reasonably at the facts of a case;" it is rendered "gentle" in 1 Timothy 3:3 , RV (AV, "patient"), in contrast to contentiousness; in Titus 3:2 , "gentle," in association with meekness; in James 3:17 , as a quality of the wisdom from above; in 1 Peter 2:18 , in association with the good; for the RV rendering "forbearance" in Philippians 4:5 , RV, see FORBEARANCE. Cp. B. See PATIENT. In the Sept., Esther 8:13 ; Psalms 86:5 .

A — 2: ἤπιος
(Strong's #2261 — Adjective — epios — ay'-pee-os )

"mild, gentle," was frequently used by Greek writers as characterizing a nurse with trying children or a teacher with refractory scholars, or of parents toward their children. In 1 Thessalonians 2:7 , the Apostle uses it of the conduct of himself and his fellow missionaries towards the converts at Thessalonica (cp. 2 Corinthians 11:13, 20 ); in 2 Timothy 2:24 , of the conduct requisite for a servant of the Lord.

B — 1: ἐπιείκεια
(Strong's #1932 — Noun Feminine — epieikeia — ep-ee-i'-ki-ah )

or epieikia, denotes "fairness, moderation, gentleness," "sweet reasonableness" (Matthew Arnold); it is said of Christ, 2 Corinthians 10:1 , where it is coupled with prautes, "meekness;" for its meaning in Acts 24:4 , see CLEMENCY. Trench (Syn. xlviii) considers that the ideas of equity and justice, which are essential to the meaning, do not adequately express it in English. In contrast with prautes ("meekness"), which is more especially a temperament or habit of mind, epieikeia expresses an active dealing with others.

Notes: (1) For chrestotes, "kindness, goodness of heart," rendered "gentleness" in Galatians 5:22 , AV, see KINDNESS. The corresponding adjective chrestos is translated "good," "kind," "easy," "gracious."

(2) For metriopatheo, to bear gently with, Hebrews 5:2 , see BEAR , No. 13.

Get, Got, Gotten

1: εὑρίσκω
(Strong's #2147 — Verb — heurisko — hyoo-ris'-ko )

"to find," is translated "get" in Luke 9:12 , of victuals. See FIND.

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

"to acquire, procure for oneself, gain," is rendered "get" in the RV of Matthew 10:9 and AV marg. (AV, text, "provide"); in Luke 18:12 (for AV, "possess"). See OBTAIN , POSSESS , PROVIDE , PURCHASE.

3: κερδαίνω
(Strong's #2770 — Verb — kerdaino — ker-dah'ee-no )

"to gain," is rendered "have gotten" in Acts 27:21 , RV (of injury and loss); the word is there used metaphorically, however, of avoiding, or saving oneself from. For the meaning, "to get gain," James 4:13 , see GAIN.

Notes: (1) For pleonekteo; "to get an advantage of" (AV, in 2 Corinthians 2:11 ; RV, "an advantage may be gained over,"), see ADVANTAGE. (2) In Revelation 15:2 , AV, nikao, "to conquer, prevail over," is translated "had gotten the victory" (RV, "come victorious"). (3) In Revelation 3:17 , RV, plouteo, "to become rich," is rendered "I have gotten riches."

(b) In the sense of going:

4: ἔξειμι
(Strong's #1826 — Verb — exeimi — ex'-i-mee )

"to go or come out," is used in Acts 27:43 of "getting" to land. See DEPART , GO , No. 23.

5: ὑπάγω
(Strong's #5217 — Verb — hupago — hoop-ag'-o )

"to go away, withdraw," is rendered "get," "get ... hence," in Matthew 4:10 ; Matthew 16:23 ; Mark 8:33 ; some mss. have it in Luke 4:8 . See DEPART , GO , No. 8.

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

"to come or go out," is translated "get ... out" in Luke 13:31 ; Acts 7:3 ; Acts 22:18 . See COME , No. 3, GO (Notes).

7: καταβαίνω
(Strong's #2597 — Verb — katabaino — kat-ab-ah'ee-no )

"to descend," is translated "get ... down," in Acts 10:20 . See COME , No. 19.

8: ἐμβαίνω
(Strong's #1684 — Verb — embaino — em-ba'hee-no )

"to enter," is translated "they got into" in John 6:24 (of boats), RV [AV, "took (shipping)."]. See COME , No. 21.

9: ἀποβαίνω
(Strong's #576 — Verb — apobaino — ap-ob-ah'ee-no )

"to go from," is translated "they got out" in John 21:9 , RV (AV, "were come to"). See COME , 21 (Note).

Note: In Acts 21:1 , AV, apospao, "to withdraw or part from," is rendered "we had gotten (from)," RV, "had parted (from)." After the scene described at the end of ch. 20, it may well have the force of "being reft away" (or tearing themselves away) from them. Cp. the same verb in Luke 22:41 ("He was reft away from them"). See DRAW , PART , WITHDRAW.

Ghost

* For GHOST see SPIRIT

Ghost (2)

* For GHOST see SPIRIT

Gift, Giving

1: δῶρον
(Strong's #1435 — Noun Neuter — doron — do'-ron )

akin to didomi, "to give," is used (a) of "gifts" presented as an expression of honor, Matthew 2:11 ; (b) of "gifts" for the support of the temple and the needs of the poor, Matthew 15:5 ; Mark 7:11 ; Luke 21:1, 4 ; (c) of "gifts" offered to God, Matthew 5:23, 24 ; Matthew 8:4 ; Matthew 23:18, 19 ; Hebrews 5:1 ; Hebrews 8:3, 4 ; Hebrews 9:9 ; Hebrews 11:4 ; (d) of salvation by grace as the "gift" of God, Ephesians 2:8 ; (e) of "presents" for mutual celebration of an occasion, Revelation 11:10 . See OFFERING.

2: δωρεά
(Strong's #1431 — Noun Feminine — dorea — do-reh-ah' )

denotes "a free gift," stressing its gratuitous character; it is always used in the NT of a spiritual or supernatural gift, John 4:10 ; Acts 8:20 ; Acts 11:17 ; Romans 5:15 ; 2 Corinthians 9:15 ; Ephesians 3:7 ; Hebrews 6:4 ; in Ephesians 4:7 , "according to the measure of the gift of Christ," the "gift" is that given by Christ; in Acts 2:28 , "the gift of the Holy Ghost," the clause is epexegetical, the "gift" being the Holy Ghost Himself; cp. Acts 10:45 ; Acts 11:17 , and the phrase, "the gift of righteouness," Romans 5:17 .

Note: For dorean, a form of this noun, used adverbially, see FREELY.

3: δώρημα
(Strong's #1434 — Noun Neuter — dorema — do'-ray-mah )

see BOON.

4: δόμα
(Strong's #1390 — Noun Neuter — doma — dom'-ah )

lends greater stress to the concrete character of the "gift," than to its beneficent nature, Matthew 7:11 ; Luke 11:13 ; Ephesians 4:8 ; Philippians 4:17 .

5: δόσις
(Strong's #1394 — Noun Feminine — dosis — dos'-is )

denotes, properly, "the act of giving," Philippians 4:15 , euphemistically referring to "gifts" as a matter of debt and credit accounts; then, objectively, "a gift," James 1:17 (1st mention; see BOON).

6: χάρισμα
(Strong's #5486 — Noun Neuter — charisma — char'-is-mah )

"a gift of grace, a gift involving grace" (charis) on the part of God as the donor, is used (a) of His free bestowments upon sinners, Romans 5:15, 16 ; Romans 6:23 ; Romans 11:29 ; (b) of His endowments upon believers by the operation of the Holy Spirit in the churches, Romans 12:6 ; 1 Corinthians 1:7 ; 1 Corinthians 12:4, 9, 28, 30, 31 ; 1 Timothy 4:14 ; 2 Timothy 1:6 ; 1 Peter 4:10 ; (c) of that which is imparted through human instruction, Romans 1:11 ; (d) of the natural "gift" of continence, consequent upon the grace of God as Creator, 1 Corinthians 7:7 ; (e) of gracious deliverances granted in answer to the prayers of fellow believers, 2 Corinthians 1:11 .

Note: In the AV of 2 Corinthians 8:4 charis, "grace," is translated "gift." The RV, "in regard of this grace," adheres to the true meaning, as in 2 Corinthians 8:6 .

7: μερισμός
(Strong's #3311 — Noun Masculine — merismos — mer-is-mos' )

"a dividing" (from meros, "a part"), is translated "gifts" in Hebrews 2:4 , "gifts of the Holy Ghost" (marg., "distributions"); in 4:12, "dividing." See DIVIDING.

Note: In the AV of Luke 21:5 anathema, "a votive offering," is translated "gifts" (RV, "offerings.")

Gird, Girded, Girt

1: ζώννυμι
(Strong's #2224 — Verb — zonnumi — dzone'-noo-mi )

or zonnuo, "to gird" in the Middle Voice, "to gird oneself," is used of the long garments worn in the east, John 21:18 ; Acts 12:8 (perizonnumi in some mss.).

2: ἀναζώννυμι
(Strong's #328 — Verb — anazonnumi — an-ad-zone'-noo-mee )

"to gird up" (ana, "up," and No. 1), is used metaphorically of the loins of the mind, 1 Peter 1:13 ; cp. Luke 12:35 (see No. 4). The figure is taken from the circumstances of the Israelites as they ate the Passover in readiness for their journey, Exodus 12:11 ; the Christian is to have his mental powers alert in expectation of Christ's coming. The verb is in the Middle Voice, indicating the special interest the believer is to take in so doing.

3: διαζώννυμι
(Strong's #1241 — Verb — diazonnumi — dee-az-own'-noo-mee )

"to gird round," i.e., firmly (dia, "throughout," used intensively), is used of the Lord's act in "girding" Himself with a towel, John 13:4, 5 , and of Peter's girding himself with his coat, John 21:7 .

4: περιζώννυμι
(Strong's #4024 — Verb — perizonnumi — per-id-zone'-noo-mee )

"to gird around or about," is used (a) literally, of "girding" oneself for service, Luke 12:37 ; Luke 17:8 ; for rapidity of movement, Acts 12:8 ; (b) figuratively, of the condition for service on the part of the followers of Christ, Luke 12:35 ; Ephesians 6:14 ; (c) emblematically, of Christ's priesthood, Revelation 1:13 , indicative of majesty of attitude and action, the Middle Voice suggesting the particular interest taken by Christ in "girding" Himself thus; so of the action of the angels mentioned in 15:6.

Girdle

1: ζώνη
(Strong's #2223 — Noun Feminine — zone — dzo'-nay )

Eng., "zone," denotes "a belt or girdle," Matthew 3:4 ; Mark 1:6 ; Acts 21:11 ; Revelation 1:13 ; Revelation 15:6 ; it was often hollow, and hence served as a purse, Matthew 10:9 ; Mark 6:8 .

Give

1: δίδωμι
(Strong's #1325 — Verb — didomi — did'-o-mee )

"to give," is used with various meanings according to the context; it is said, e.g., of seed "yielding fruit," Mark 4:7, 8 ; of "giving" (i.e., exercising) diligence, Luke 12:58 ; of "giving" lots, Acts 1:26 , RV (AV, "gave forth"); of "rendering" vengeance, 2 Thessalonians 1:8 ; of "striking or smiting" Christ, John 18:22 (lit., "gave a blow") and John 19:3 (lit., "they gave Him blows"); of "putting" a ring on the hand, Luke 15:22 ; of Paul's "adventuring" himself into a place, Acts 19:31 . (In Revelation 17:13 some mss. have diadidomi, "to divide"). See ADVENTURE , BESTOW , No. 1, COMMIT, Note (1), DELIVER, GRANT, MAKE, MINISTER, OFFER, PUT, SET, SHEW, SUFFER, TAKE, UTTER, YIELD.

Note: In the following the RV gives the correct rendering: Acts 7:25 , "was giving them deliverance" (AV, "would deliver them"); Acts 10:40 , "gave Him to be made manifest" (AV, "shewed Him openly"); Revelation 13:14, 15 , "it was given him" (AV, "he had power").

2: ἀποδίδωμι
(Strong's #591 — Verb — apodidomi — ap-od-eed'-o-mee )

signifies "to give up or back, to restore, return, render what is due, to pay, give an account" (apo, "back," and No. 1), e.g., of an account. Matthew 5:26 ; Matthew 12:36 ; Luke 16:2 ; Acts 19:40 ; Hebrews 13:17 ; 1 Peter 4:5 ; of wages, etc., e.g., Matthew 18:25-34 ; Matthew 20:8 ; of conjugal duty, 1 Corinthians 7:3 ; of a witness, Acts 4:33 ; frequently of recompensing or rewarding, 1 Timothy 5:4 ; 2 Timothy 4:8, 14 ; 1 Peter 3:9 ; Revelation 18:6 ; Revelation 22:12 . In the Middle Voice it is used of "giving" up what is one's own; hence, "to sell," Acts 5:8 ; Acts 7:9 ; Hebrews 12:16 . See DELIVER.

3: ἐπιδίδωμι
(Strong's #1929 — Verb — epididomi — ep-ee-did'-o-mee )

signifies (a) "to give by handing, to hand" (epi, "over"), e.g., Matthew 7:9, 10 ; Luke 4:17 ; Luke 24:30 , here of the Lord's act in "handing" the broken loaf to the two at Emmaus, an act which was the means of the revelation of Himself as the crucified and risen Lord; the simple verb, No. 1, is used of His "handing" the bread at the institution of the Lord's Supper, Matthew 26:26 ; Mark 14:22 ; Luke 22:19 ; this meaning of the verb epididomi is found also in Acts 15:30 , "they delivered;" (b) "to give in, give way," Acts 27:15 , RV, "we gave way to it." See DELIVER.

4: μεταδίδωμι
(Strong's #3330 — Verb — metadidomi — met-ad-id'-o-mee )

"to give a share of, impart" (meta, "with"), as distinct from "giving." The Apostle Paul speaks of "sharing" some spiritual gift with Christians at Rome, Romans 1:11 , "that I may impart," and exhorts those who minister in things temporal, to do so as "sharing," and that generously, Romans 12:8 , "he that giveth;" so in Ephesians 4:28 ; Luke 3:11 , in 1 Thessalonians 2:8 he speaks of himself and his fellow missionaries as having been well pleased to impart to the converts both God's Gospel and their own souls (i.e., so "sharing" those with them as to spend themselves and spend out their lives for them). See IMPART.

5: παραδίδωμι
(Strong's #3860 — Verb — paradidomi — par-ad-id'-o-mee )

"to give or hand over," is said of "giving" up the ghost, John 19:30 ; of "giving" persons up to evil, Acts 7:42 ; Romans 1:24, 26 ; of "giving" one's body to be burned, 1 Corinthians 13:3 ; of Christ's "giving" Himself up to death, Galatians 2:20 ; Ephesians 5:2, 25 . See BETRAY , COMMIT , DELIVER.

6: προδίδωμι
(Strong's #4272 — Verb — prodidomi — prod-id'-o-mee )

"to give before, or first" (pro, "before"), is found in Romans 11:35 .

7: χαρίζομαι
(Strong's #5483 — Verb — charizomai — khar-id'-zom-ahee )

primarily denotes "to show favor or kindness," as in Galatians 3:18 , RV, "hath granted" (AV, "gave"); then, to "give" freely, bestow graciously; in this sense it is used almost entirely of that which is "given" by God, Acts 27:24 , "God hath granted thee all them that sail with thee" (RV); in Romans 8:32 , "shall ... freely give;" 1 Corinthians 2:12 , "are freely given;" Philippians 1:29 , "it hath been granted" (said of believing on Christ and suffering for Him); Philippians 2:9 , "hath given" (said of the name of Jesus as "given" by God); Philemon 1:22 , "I shall be granted unto you" (RV). In Luke 7:21 , it is said in regard to the blind, upon whom Christ "bestowed" sight (RV). The only exceptions, in this sense of the word, as to Divinely imparted "gifts," are Acts 3:14 , of the "granting" of Barabbas by Pilate to the Jews, and Acts 25:11, 16 , of the "giving" up of a prisoner to his accusers or to execution. See DELIVER , FORGIVE , GRANT.

8: παρέχω
(Strong's #3930 — Verb — parecho — par-ekh'-o )

in the Active Voice, signifies "to afford, furnish, provide, supply" (lit., "to hold out or towards;" para, "near," echo, "to hold"); it is translated "hath given" in Acts 17:31 ; "giveth" in 1 Timothy 6:17 (in the sense of affording); in Colossians 4:1 , RV, "render" (AV, "give"). See BRING , DO , KEEP , MINISTER , OFFER , RENDER , SHEW , TROUBLE.

9: αἰσθάνομαι
(Strong's #143 — Verb — doreo — ahee-sthan'-om-ahee )

akin to No. 1, and used in the Middle Voice, "to bestow, make a gift of," is translated in the RV by the verb "to grant," instead of the AV, "to give," Mark 15:45 ; 2 Peter 1:3, 4 . See GRANT.

10: ἀπονέμω
(Strong's #632 — Verb — aponemo — ap-on-em'-o )

"to assign, apportion" (apo, "away," nemo, "to distribute"), is rendered "giving" in 1 Peter 3:7 , of giving honor to the wife. In the papyri writings it is said of a prefect who "gives" to all their dues. In the Sept., Deuteronomy 4:19 .

11: ποιέω
(Strong's #4160 — Verb — poieo — poy-eh'-o )

"to do," is used in Jude 1:3 of "giving" diligence (the Middle Voice indicating Jude's especial interest in his task).

12: καταφέρω
(Strong's #2702 — Verb — kataphero — kat-af-er'-o )

"to bring down or against" (kata, "down"), said of an accusation in Acts 25:7 (in the best mss.), and of being "borne down" with sleep, Acts 20:9 , RV, is used of casting a ballot or "giving" a vote in Acts 26:10 . See FALL , Note (8), SINK.

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

lit., "to put in addition" (pros, "to," tithemi, "to put"), "to give more," is translated "shall more be given," in Mark 4:24 (Passive Voice). See ADD.

14: σχολάζω
(Strong's #4980 — Verb — scholazo — skhol-ad'-zo )

"to be at leisure," hence, "to have time or opportunity for, to be occupied in," is said of "giving" oneself to prayer, 1Cor.7:5; of an "empty" house, "lying vacant," Matthew 12:44 .

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

"to say," is rendered "giving out," of the self-advertisement of Simon Magus, Acts 8:9 . See SAY.

16: προσέχω
(Strong's #4337 — Verb — prosecho — pros-ekh'-o )

"to turn one's mind to, attend to," is used of "giving" oneself up to, 1 Timothy 3:8 (to wine); of "giving" heed to, Acts 8:6, 10, 11 (RV); 16:14 (RV); 1 Timothy 1:4 ; 1 Timothy 4:1, 13 (RV); Titus 1:14 ; Hebrews 2:1 . See ATTEND.

17: διώκω
(Strong's #1377 — verb — dioko — dee-o'-ko )

"to pursue," is translated "given to" in Romans 12:13 , lit., "pursuing hospitality." See FOLLOW.

Notes: (1) In John 10:11 , RV, tithemi, "to put, lay down," is rendered "layeth down," for the AV, "giveth." (2) For pareisphero, "to add," rendered "giving" in 2 Peter 1:5 , AV, see ADD. (3) For martureo, "to bear witness" AV "gave (record)" in 1 John 5:10 , RV, "hath borne (witness)," see WITNESS. (4) For choregeo, "to supply minister," rendered "giveth" (RV, "supplieth") in 1 Peter 4:11 , see MINISTER. (5) For merizo, "to divide into parts," rendered "gave a part" (RV, "divided") in Hebrews 7:2 , see DIVIDE. (6) For paristemi, "to place by," rendered "give" in Matthew 26:53 , AV (RV, "send"), see SEND. (7) For douloo, in the Passive Voice, "to be enslaved," rendered "given to" in Titus 2:3 , AV, see ENSLAVE. (8) In 1 Timothy 4:15 , the imperative mood of eimi, "to be," with en, "in," lit., "be in," is translated "give thyself wholly to." (9) In Luke 10:7 , the phrase, lit., "the (things) by them," is rendered "such things as they give." (10) For epikrino, see SENTENCE. (11) For proskartero, "to give oneself continually," Acts 6:4 , see CONTINUE. (12) See CHARGE , COMMANDMENT , DRINK , HOSPITALITY , LAW , LIGHT , MARRIAGE , PLACE , PLEASURE , SUCK , THANKS.

Giver

1: δότης
(Strong's #1395 — Noun Masculine — dotes — dot'-ace )

akin to didomi, "to give," is used in 2 Corinthians 9:7 of him who gives cheerfully (hilariously) and is thereby loved of God.

Glad, Gladly

A — 1: χαίρω
(Strong's #5463 — Verb — chairo — khah'ee-ro )

is the usual word for "rejoicing, being glad;" it is rendered by the verb "to be glad" in Mark 14:11 ; Luke 15:32 ; Luke 22:5 ; Luke 23:8 ; John 8:56 ; John 11:15 ; John 20:20 ; Acts 11:23 ; Acts 13:48 ; in the following the RV has "to rejoice" for AV, "to be glad," Romans 16:19 ; 1 Corinthians 16:17 ; 2 Corinthians 13:9 ; 1 Peter 4:13 ; Revelation 19:7 . See FAREWELL , No. 4, GREETING, HAIL, JOY, REJOICE.

A — 2: ἀγαλλιάω
(Strong's #21 — Verb — agalliao — ag-al-lee-ah'-o )

"to exult, rejoice greatly," is chiefly used in the Middle Voice (Active in Luke 1:47 ; some mss. have the Passive in John 5:35 , "to be made glad"). In the OT, it is found abundantly in the Psalms, from 2:11 onward to 149:2,5 (Sept.). It conveys the idea of jubilant exultation, spiritual "gladness," Matthew 5:12 , "be exceeding glad," the Lord's command to His disciples; Luke 1:47 , in Mary's song; Luke 10:21 , of Christ's exultation ("rejoiced"); cp. Acts 2:26 , "(My tongue) was glad," AV (RV, "rejoiced"); John 8:56 , of Abraham; Acts 16:34 , RV, "rejoiced greatly" (of the Philippian jailor); 1 Peter 1:6, 8 ; 1 Peter 4:13 ("with exceeding joy"), of believers in general; in Revelation 19:7 , RV, "be exceeding glad" (AV, "rejoice"). See REJOICE.

A — 3: εὐφραίνω
(Strong's #2165 — Verb — euphraino — yoo-frah'ee-no )

"to cheer, gladden," is rendered "maketh ... glad" in 2 Corinthians 2:2 . See FARE , MERRY , REJOICE.

B — 1: ἡδέως
(Strong's #2234 — Adverb — hedeos — hay-deh'-oce )

"gladly" (from hedus, "sweet"), is used in Mark 6:20 ; Mark 12:37 ; 2 Corinthians 11:19 .

B — 2: ἥδιστα
(Strong's #2236 — Adverb Neuter — hedista — hay'-dis-tah )

the superlative degree of No. 1, "most gladly, most delightedly, with great relish," is rendered "most gladly" in 2 Corinthians 12:9, 15 (RV; AV, "very gladly").

B — 3: ἀσμένως
(Strong's #780 — Adverb — asmenos — as-men'-oce )

"with delight, delightedly, gladly," is found in Acts 21:17 . It is absent from the best texts in Acts 2:41 (see the RV).

Gladness

1: χαρά
(Strong's #5479 — Noun Feminine — chara — khar-ah' )

"joy, delight" (akin to A, No. 1 above), is rendered "gladness" in the AV of Mark 4:16 ; Acts 12:14 ; Philippians 2:29 (RV "joy," as elsewhere in both versions). See JOY.

2: ἀγαλλίασις
(Strong's #20 — Noun Feminine — agalliasis — ag-al-lee'-as-is )

"exultation, exuberant joy" (akin to A, No. 2), is translated "gladness" in Luke 1:14 ; Acts 2:6 ; Hebrews 1:9 ; "joy" in Luke 1:44 ; "exceeding joy" in Jude 1:24 . It indicates a more exultant "joy" than No. 1. In the Sept. this word is found chiefly in the Psalms, where it denotes "joy" in God's redemptive work, e.g., Psalms 30:5 ; Psalms 42:4 ; Psalms 45:7, 15 . See JOY.

3: εὐφροσύνη
(Strong's #2167 — Noun Feminine — euphrosune — yoo-fros-oo'-nay )

"good cheer, joy, mirth, gladness of heart" (akin to A, No. 3), from eu, "well," and phren, "the mind," is rendered "gladness" in Acts 2:28 , RV (AV, "joy") and Acts 14:17 . See JOY.

Glass, Glassy

A — 1: ὕαλος
(Strong's #5194 — Noun Masculine — hualos — hoo'-al-os )

primarily denoted anything transparent, e.g., a transparent stone or gem, hence, "a lens of crystal, a glass," Revelation 21:18, 21 .

A — 2: ἔσοπτρον
(Strong's #2072 — Noun Neuter — esoptron — es'-op-tron )

"a mirror," is rendered "glass" in the AV of 1 Corinthians 13:12 ; James 1:23 . See MIRROR.

Note: For the corresponding verb katoptrizo in 2 Corinthians 3:18 (Middle Voice), see BEHOLD , No. 12.

B — 1: ὑάλινος
(Strong's #5193 — Adjective — hualinos — hoo-al'-ee-nos )

signifies "glassy, made of glass" (akin to A, No. 1), Revelation 4:6 ; Revelation 15:2 (twice), RV, "glassy."

Glistering

* For GLISTERING see DAZZLING and SHINE, No. 4

Glorify

1: δοξάζω
(Strong's #1392 — Verb — doxazo — dox-ad'-zo )

primarily denotes "to suppose" (from doxa, "an opinion"); in the NT (a) "to magnify, extol, praise" (see doxa below), especially of "glorifying;" God, i.e., ascribing honor to Him, acknowledging Him as to His being, attributes and acts, i.e., His glory (see GLORY), e.g., Matthew 5:16 ; Matthew 9:8 ; Matthew 15:31 ; Romans 15:6, 9 ; Galatians 1:24 ; 1 Peter 4:16 ; the Word of the Lord, Acts 13:48 ; the Name of the Lord, Revelation 15:4 ; also of "glorifying" oneself, John 8:54 ; Revelation 18:7 ; (b) "to do honor to, to make glorious, e.g., Romans 8:30 ; 2 Corinthians 3:10 ; 1 Peter 1:8 , "full of glory," Passive Voice (lit., "glorified"); said of Christ, e.g., John 7:39 ; John 8:54 , RV, "glorifieth," for AV, "honor" and "honoreth" (which would translate timao, "to honor"); of the Father, e.g., John 13:31, 32 ; John 21:19 ; 1 Peter 4:11 ; of "glorifying" one's ministry, Romans 11:13 , RV, "glorify" (AV, "magnify"); of a member of the body, 1 Corinthians 12:26 , "be honored" (RV marg., "be glorified").

"As the glory of God is the revelation and manifestation of all that He has and is ..., it is said of a Self-revelation in which God manifests all the goodness that is His, John 12:28 . So far as it is Christ through whom this is made manifest, He is said to glorify the Father, John 17:1, 4 ; or the Father is glorified in Him, John 13:31 ; John 14:13 ; and Christ's meaning is analogous when He says to His disciples, 'Herein is My Father glorified, that ye bear much fruit; and so shall ye be My disciples,' John 15:8 . When doxazo is predicated of Christ ..., it means simply that His innate glory is brought to light, is made manifest; cp. John 11:4 . So John 7:39 ; John 12:16, 23 ; John 13:31 ; John 17:1, 5 . It is an act of God the Father in Him. ... As the revelation of the Holy Spirit is connected with the glorification of Christ, Christ says regarding Him, "He shall glorify Me,' John 16:14 " (Cremer).

2: ἐνδοξάζομαι
(Strong's #1740 — Verb — endoxazo — en-dox-ad'-zo )

No. 1 prefixed by en, "in," signifies, in the Passive Voice, "to be glorified," i.e., to exhibit one's glory; it is said of God, regarding His saints in the future, 2 Thessalonians 1:10 , and of the name of the Lord Jesus as "glorified" in them in the present, 2 Thessalonians 1:12 .

3: συνδοξάζω
(Strong's #4888 — Verb — sundoxazo — soon-dox-ad'-zo )

"to glorify together" (sun, "with"), is used in Romans 8:17 .

Glory, Glorious

A — 1: δόξα
(Strong's #1391 — Noun Feminine — doxa — dox'-ah )

"glory" (from dokeo, "to seem"), primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion. It is used (1) (a) of the nature and acts of God in self-manifestation, i.e., what He essentially is and does, as exhibited in whatever way he reveals Himself in these respects, and particularly in the person of Christ, in whom essentially His "glory" has ever shone forth and ever will do, John 17:5, 24 ; Hebrews 1:3 ; it was exhibited in the character and acts of Christ in the days of His flesh, John 1:14 ; John 2:11 ; at Cana both His grace and His power were manifested, and these constituted His "glory;" so also in the resurrection of Lazarus, John 11:4, 40 ; the "glory" of God was exhibited in the resurrection of Christ, Romans 6:4 , and in His ascension and exaltation, 1 Peter 1:21 , likewise on the Mount of Transfiguration, 2 Peter 1:17 . In Romans 1:23 His "everlasting power and Divinity" are spoken of as His "glory," i.e., His attributes and power as revealed through creation; in Romans 3:23 the word denotes the manifested perfection of His character, especially His righteousness, of which all men fall short; in Colossians 1:11 "the might of His glory" signifies the might which is characteristic of His "glory;" in Ephesians 1:6, 12, 14 , "the praise of the glory of His grace" and "the praise of His glory" signify the due acknowledgement of the exhibition of His attributes and ways; in Ephesians 1:17 , "the Father of glory" describes Him as the source from whom all Divine splendor and perfection proceed in their manifestation, and to whom they belong; (b) of the character and ways of God as exhibited through Christ to and through believers, 2 Corinthians 3:18 ; 2 Corinthians 4:6 ; (c) of the state of blessedness into which believers are to enter hereafter through being brought into the likeness of Christ, e.g., Romans 8:18, 21 ; Philippians 3:21 (RV, "the body of His glory"); 1 Peter 5:1, 10 ; Revelation 21:11 ; (d) brightness or splendor, (1) supernatural, emanating from God (as in the shekinah "glory," in the pillar of cloud and in the Holy of Holies, e.g., Exodus 16:10 ; Exodus 25:22 ), Luke 2:9 ; Acts 22:11 ; Romans 9:4 ; 2 Corinthians 3:7 ; James 2:1 ; in Titus 2:13 it is used of Christ's return "the appearing of the glory of our great God and Saviour Jesus Christ" (RV); cp. Philippians 3:21 , above; (2) natural, as of the heavenly bodies, 1 Corinthians 15:40, 41 ; (II) of good reputation, praise, honor, Luke 14:10 (RV, "glory," for AV, "worship"); John 5:41 (RV, "glory," for AV, "honor"); John 7:18 ; John 8:50 ; John 12:43 (RV, "glory," for AV, "praise"); 2 Corinthians 6:8 (RV, "glory," for AV "honor"); Philippians 3:19 ; Hebrews 3:3 ; in 1 Corinthians 11:7 , of man as representing the authority of God, and of woman as rendering conspicuous the authority of man; in 1 Thessalonians 2:6 , "glory" probably stands, by metonymy, for material gifts, an honorarium, since in human estimation "glory" is usually expressed in things material.

The word is used in ascriptions of praise to God, e.g., Luke 17:18 ; John 9:24 , RV, "glory" (AV, "praise"); Acts 12:23 ; as in doxologies (lit., "glory-words"), e.g., Luke 2:14 ; Romans 11:36 ; Romans 16:27 ; Galatians 1:5 ; Revelation 1:6 . See DIGNITY , HONOR , PRAISE , WORSHIP.

A — 2: κλέος
(Strong's #2811 — Noun Neuter — kleos — kleh'-os )

"good report, fame, renown," is used in 1 Peter 2:20 . The word is derived from a root signifying "hearing;" hence, the meaning "reputation."

Note: In 2 Corinthians 3:11 the phrase dia doxes, "through (i.e., by means of) glory," is rendered "with glory" in the RV (AV, "glorious"); in the same verse en doxe, "in glory" (RV), i.e., "accompanied by glory," is rendered "glorious" in the AV. The first is said of the ministration of the Law, the second of that of the Gospel.

B — 1: ἔνδοξος
(Strong's #1741 — Adjective — endoxos — en'-dox-os )

signifies (a) "held in honor" (en, "in," doxa, "honor"), "of high repute," 1 Corinthians 4:10 , RV, "have glory" (AV, "are honorable"); (b) "splendid, glorious," said of apparel, Luke 7:25 , "gorgeously;" of the works of Christ, 13:17; of the Church, Ephesians 5:27 . See GORGEOUSLY , HONORABLE.

Glory, Glorying

A — 1: καυχάομαι
(Strong's #2744 — Verb — kauchaomai — kow-khah'-om-ahee )

"to boast or glory," is always translated in the RV by the verb "to glory," where the AV uses the verb "to boast" (see, e.g., Romans 2:17, 23 ; 2 Corinthians 7:14 ; 2 Corinthians 9:2 ; 2 Corinthians 10:8, 13, 15, 16 ); it is used (a) of "vainglorying," e.g., 1 Corinthians 1:29 ; (b) of "valid glorying," e.g., Romans 5:2 , "rejoice;" Romans 5:3, 11 (RV, "rejoice"); 1 Corinthians 1:31 ; 2 Corinthians 9:2 ; 2 Corinthians 10:8 ; 2 Corinthians 12:9 ; Galatians 6:14 ; Philippians 3:3 ; James 1:9 , RV, "glory" (AV, "rejoice"). See BOAST , JOY , REJOICE.

A — 2: κατακαυχάομαι
(Strong's #2620 — Verb — katakauchaomai — kat-ak-ow-khah'-om-ahee )

a strengthened form of No. 1 (kata, intensive), signifies "to boast against, exult over," Romans 11:18 , RV, "glory" (AV, "boast"); James 2:13 , RV, "glorieth" (AV, "rejoiceth"); James 3:14 , "glory (not)." See BOAST , REJOICE.

A — 3: ἐν
(Strong's #1722 2744 — Preposition — enkauchaomai — en )

en, "in," and No. 1, "to glory in," is found, in the most authentic mss., in 2 Thessalonians 1:4 .

Note: Cp. perpereuomai, "to vaunt oneself, to be perperos, vainglorious," 1 Corinthians 13:4 .

B — 1: καύχημα
(Strong's #2745 — Noun Neuter — kauchema — kow'-khay-mah )

akin to A, No. 1, denotes "that in which one glories, a matter or ground of glorying," Romans 4:2 ; Philippians 2:16 , RV, "whereof to glory" (for Romans 3:27 , see No. 2); in the following the meaning is likewise "a ground of glorying:" 1 Corinthians 5:6 ; 1 Corinthians 9:15 , "glorying," 1 Corinthians 9:16 , "to glory of;" 2 Corinthians 1:14 , RV; 2 Corinthians 9:3 , RV; Galatians 6:4 , RV (AV, "rejoicing"); Philippians 1:26 (ditto); Hebrews 3:6 (ditto). In 2 Corinthians 5:12 ; 2 Corinthians 9:3 the word denotes the boast itself, yet as distinct from the act (see No. 2).

B — 2: καύχησις
(Strong's #2746 — Noun Feminine — kauchesis — kow'-khay-sis )

denotes "the act of boasting," Romans 3:27 ; Romans 15:17 , RV, "(my) glorying" (AV, "whereof I may glory"); 1 Corinthians 15:31 , RV, "glorying;" 2 Corinthians 1:12 (ditto); 7:4,14 (AV, "boasting"); 8:24; 11:10,17 (ditto); 1 Thessalonians 2:19 (AV, "rejoicing"); James 4:16 (ditto). The distinction between this and No. 1 is to be observed in 2 Corinthians 8:24 , speaking of the Apostle's act of "glorying" in the liberality of the Corinthians, while in 2 Corinthians 9:3 he exhorts them not to rob him of the ground of his "glorying" (No. 1). Some take the word in 2 Corinthians 1:12 (see above) as identical with No. 1, a boast, but there seems to be no reason for regarding it as different from its usual sense, No. 2.

Note: Cp. alazoneia (or -ia), "vainglory, ostentatious (or arrogant) display," James 4:16 ; 1 John 2:16 , and alazon, "a boaster," Romans 1:30 ; 2 Timothy 3:2 .

Glutton

1: γαστήρ
(Strong's #1064 — Noun Feminine — gaster — gas-tare' )

denotes "a belly;" it is used in Titus 1:12 , with the adjective argos, "idle," metaphorically, to signify a glutton, RV, "(idle) gluttons" [AV "(slow) bellies"]; elsewhere, Luke 1:31 . See WOMB.

Gluttonous

1: φάγος
(Strong's #5314 — Noun Masculine — phagos — fag'-os )

akin to phago, "to eat," a form used for the aorist or past tense of esthio, denotes "a glutton," Matthew 11:19 ; Luke 7:34 .

Gnash, Gnashing

A — 1: βρύχω
(Strong's #1031 — Verb — brucho — broo'-kho )

primarily, "to bit or eat greedily" (akin to bruko, "to chew"), denotes "to grind or gnash with the teeth," Acts 7:54 .

A — 2: τρίζω
(Strong's #5149 — Verb — trizo — trid'-zo )

primarily used of the sounds of animals, "to chirp, cry, squeak," came to signify "to grind or gnash with the teeth," Mark 9:18 .

B — 1: βρυγμός
(Strong's #1030 — Noun Masculine — brugmos — broog-mos' )

akin to A, No. 1, denotes "gnashing" ("of teeth" being added), Matthew 8:12 ; Matthew 13:42, 50 ; Matthew 22:13 ; Matthew 24:51 ; Matthew 25:30 ; Luke 13:28 .

Gnat

1: κώνωψ
(Strong's #2971 — Noun Masculine — konops — ko'-nopes )

denotes "the winegnat or midge," which breeds in fermenting or evaporating wine, Matthew 23:24 , where the AV, "strain at" is corrected to "strain out," in the RV.

Gnaw

1: μασάομαι
(Strong's #3145 — Verb — masaomai | massaomai — mas-sah'-om-ahee )

denotes "to bite or chew," Revelation 16:10 . In the Sept., Job 30:4 .

Go, Go Onward, Etc.

1: πορεύομαι
(Strong's #4198 — Verb — poreuomai — por-yoo'-om-ahee )

"to go on one's way, to proceed from one place to another" (from poros, "a passage, a ford," Eng., "pore"), is always used in the Middle Voice in the NT and the Sept., and is the most frequent verb signifying "to go;" it is more distinctly used to indicate procedure or course than the verb eimi, "to go" (not found in the NT). It is often rendered "go thy (your) way," in Oriental usage the customary dismissal, marking the close of a case in court. Hence, in ordinary parlance, marking the end of a conversation, etc., e.g., Luke 7:22 ; Luke 17:19 ; John 4:50 ; Acts 9:15 ; Acts 24:25 ; cp. Daniel 12:9 ; in Romans 15:24 (1st part), RV, "go" (AV, "take my journey"); in Acts 9:3 ; Acts 26:13 , "journeyed" (AV and RV). See DEPART , JOURNEY , WALK.

2: παραπορεύομαι
(Strong's #3899 — Verb — paraporeuomai — par-ap-or-yoo'-om-ahee )

denotes "to go past, to pass by" (para, "by," and No. 1), Mark 2:23 , AV, "went (through)," RV, "was going (through);" some mss. have No. 4 here. See PASS.

3: προπορεύομαι
(Strong's #4313 — Verb — proporeuomai — prop-or-yoo'-om-ahee )

"to go before" (pro, and No. 1), is used in Luke 1:76 ; Acts 7:40 .

4: διαπορεύομαι
(Strong's #1279 — Verb — diaporeuomai — dee-ap-or-yoo'-om-ahee )

"to go through" (dia, "through," and No. 1), "to pass across," is translated "to go through," in Luke 6:1 ; Luke 13:22 , "went on His way through," RV; Acts 16:4 ; "going by" in Luke 18:36 , RV (AV, "pass by"); "in my journey" in Romans 15:24 (2nd part). For Mark 2:23 see No. 2. See JOURNEY.

5: εἰσπορεύομαι
(Strong's #1531 — Verb — eisporeuomai — ice-por-yoo'-om-ahee )

"to go in, enter," is never rendered by the verb "to come in," in the RV. See. e.g., Luke 11:33 , "enter;" Acts 9:28 , going in; Acts 28:30 , "went in." See ENTER.

6: συμπορεύομαι
(Strong's #4848 — Verb — sumporeuomai — soom-por-yoo'-om-ahee )

"to go together with" (sun, "with"), is used in Mark 10:1 , RV, "come together" (AV, "resort"); Luke 7:11 ; Luke 14:25 ; Luke 24:15 . See RESORT.

7: ἄγω
(Strong's #71 — Verb — ago — ag'-o )

"to bring, lead," is used intransitively, signifying "let us go" (as if to say, "let us be leading on," with the point of departure especially in view), Matthew 26:46 ; Mark 1:38 ; Mark 14:42 ; John 11:7, 15, 16 ; John 14:31 . See BRING.

8: ὑπάγω
(Strong's #5217 — Verb — hupago — hoop-ag'-o )

"to go away or to go slowly away, to depart, withdraw oneself," often with the idea of going without noise or notice (hupo, "under," and No. 7), is very frequent in the Gospels; elsewhere it is used in James 2:16 ; 1 John 2:11 ; Revelation 10:8 ; Revelation 13:10 ; Revelation 14:4 ; Revelation 16:1 ; Revelation 17:8, 11 . It is frequently rendered "go your (thy) way." See DEPART.

9: περιάγω
(Strong's #4013 — Verb — periago — per-ee-ag'-o )

"to lead about" (peri, "about," and No. 7), as in 1 Corinthians 9:5 , is used intransitively with the meaning "to go about;" "went about," Matthew 4:23 ; Matthew 9:35 ; Mark 6:6 ; Acts 13:11 ; in Matthew 23:15 , "ye compass." See COMPASS , LEAD.

10: προάγω
(Strong's #4254 — Verb — proago — pro-ag'-o )

"to lead forth," used intransitively signifies "to go before," usually of locality, e.g., Matthew 2:9 ; figuratively, in 1 Timothy 1:18 , "went before" (RV, marg., "led the way to"), of the exercise of the gifts of prophecy which pointed to Timothy as one chosen by God for the service to be committed to him; in 1 Timothy 5:24 , of sins "going before unto judgment." In 2 John 1:9 , where the best mss. have this verb (instead of parabaino, "to transgress," AV), the RV renders it "goeth onward" (marg., "taketh the lead"), of not abiding in the doctrine of Christ. Cp. Malachi 4:4 . See BRING.

11: ἄπειμι
(Strong's #549 — Verb — apeimi — ap'-i-mee )

"to go away," is found in Acts 17:10 .

12: εἴσειμι
(Strong's #1524 — Verb — eiseimi — ice'-i-mee )

"to go into, enter," is used in Acts 3:3 ; Acts 21:18, 26 ; Hebrews 9:6 , RV, "go in" (AV, "went ... into") See ENTER.

13: μεταβαίνω
(Strong's #3327 — Verb — metabaino — met-ab-ah'ee-no )

"to go or pass over from one place to another," is translated "go" in Luke 10:7 . See DEPART.

14: ἀπέρχομαι
(Strong's #565 — Verb — aperchomai — ap-erkh'-om-ahee )

"to go away" (apo, "from"), is chiefly used in the Gospels; it signifies "to go aside" in Acts 4:15 . See DEPART.

15: ἀναχωρέω
(Strong's #402 — Verb — anachoreo — an-akh-o-reh'-o )

signifies "to withdraw," often in the sense of avoiding danger, e.g., Acts 23:19 , RV, "going aside" (AV, "went ... aside"). See DEPART.

16: ὑποχωρέω
(Strong's #5298 — Verb — hupochoreo — hoop-okh-o-reh'-o )

"to go back, retire" (hupo, "under," suggesting privacy), Luke 5:16 ; Luke 9:10 , AV, "went aside" (RV, "withdrew apart"). See WITHDRAW.

17: προέρχομαι
(Strong's #4281 — Verb — proerchomai — pro-er'-khom-ahee )

"to go before, precede, go forward or farther" (pro, "before"), is used of (a) place, e.g., Matthew 26:39 ; Acts 12:10 , "passed on through;" (b) time, Luke 1:17 ; Acts 20:5, 13 ; 2 Corinthians 9:5 . See OUTGO , PASS.

18: ἐπιδύω
(Strong's #1931 — Verb — epiduo — ep-ee-doo'-o )

signifies "to go down," and is said of the sun in Ephesians 4:26 ; i.e., put wrath away before sunset (see ANGER , A, Note (2)). In the Sept., Deuteronomy 24:15 ; Joshua 8:29 ; Jeremiah 15:9 .

19: συγκαταβαίνω
(Strong's #4782 — Verb — sunkatabaino — soong-kat-ab-ah'ee-no )

"to go down with," is used in Acts 25:5 . In the Sept., Psalms 49:17 .

20: προβαίνω
(Strong's #4260 — Verb — probaino — prob-ah'ee-no )

"to go on, forwards, advance," is used of locality, Matthew 4:21 ; Mark 1:19 ; for the metaphorical use with reference to age, Luke 1:7, 18 ; Luke 2:36 , see AGE , STRICKEN.

21: ἀποβαίνω
(Strong's #576 — Verb — apobaino — ap-ob-ah'ee-no )

"to go away or from," is translated "had gone out," in Luke 5:2 , i.e., disembarked. See COME , 21, Note, TURN.

22: προσαναβαίνω
(Strong's #4320 — Verb — prosanabaino — pros-an-ab-ah'ee-no )

"to go up higher" (pros, "towards"), is used of moving to a couch of greater honor at a feast, Luke 14:10 .

23: ἔξειμι
(Strong's #1826 — Verb — exeimi — ex'-i-mee )

"to go out," is so rendered in Acts 13:42 . See DEPART , GET.

24: σβέννυμι
(Strong's #4570 — Verb — sbennumi — sben'-noo-mee )

"to quench," is used in the Passive Voice, of the going out of the light of a torch or lamp, Matthew 25:8 , "are going out" (RV). See QUENCH.

25: τελέω
(Strong's #5055 — Verb — teleo — tel-eh'-o )

"to finish," is rendered "to go through or over" in Matthew 10:23 , of "going through" the cities of Israel (AV, marg., "end," or "finish"). See END , FINISH.

26: διοδεύω
(Strong's #1353 — Verb — diodeuo — dee-od-yoo'-o )

"to travel throughout or along" (dia, "through," hodos, "a way"), is used in Luke 8:1 , of "going throughout" (AV) or "about through" (RV) cities and villages; of "passing through" towns, Acts 17:1 . See PASS.

27: ἀποδημέω
(Strong's #589 — Verb — apodemeo — ap-od-ay-meh'-o )

"to be abroad," is translated "going into another country," in Matthew 25:14 (AV, "traveling, etc."). See JOURNEY.

28: ἀνέρχομαι
(Strong's #424 — Verb — anerchomai — an-erkh'-om-ahee )

"to go up" (ana), occurs in John 6:3 ; Galatians 1:17, 18 .

29: περιέρχομαι
(Strong's #4022 — Verb — perierchomai — per-ee-er'-khom-ahee )

"to go around, or about," is translated "going about" in 1 Timothy 5:13 , RV (AV, "wandering about"); "went about" in Hebrews 11:37 , RV (AV, "wandered about"). See CIRCUIT.

30: ἐπιχειρέω
(Strong's #2021 — Verb — epicheireo — ep-ee-khi-reh'-o )

lit., "to put the hand to" (epi, "to," cheir, "the hand"), "to take in hand, undertake," occurs in Luke 1:1 , "have taken in hand;" in Acts 9:29 , "they went about;" in Acts 19:13 , "took upon them." See TAKE.

Notes: (1) The following verbs signify both "to come" and "to go," with prefixed prepositions accordingly, and are mentioned under the word COME: erchomai (No. 1); eiserchomai (No. 2); exerchomai (No. 3); dierchomai (No. 5); katerchomai (No. 7); Luke 17:7 , parerchomai (No. 9); preserchomai, "go near," Acts 8:29 (No. 10); sunerchomai, "went with," Acts 9:39 ; Acts 15:38 ; Acts 21:16 (No. 11); anabaino, (No. 15); katabaino (No. 19); paraginomai, Acts 23:16 , AV, "went," RV "entered" (No. 13); ekporeuo (No. 33); choreo, Matthew 15:17 , AV, "goeth," RV, "passeth" (No. 24); anabaino, Luke 19:28 , RV, "going up;" ekbaino (No. 17).

(2) In the following, the verbs mentioned, translated in the AV by some form of the verb "to go," are rendered in the RV more precisely in accordance with their true meaning: (a) zeteo, "to seek," so the RV in John 7:19, 20 ; Acts 21:31 ; Romans 10:3 (AV, to go about); (b) peirazo, "to make an attempt," Acts 24:6 , RV, "assayed" (AV, "have gone about"); (c) peirao, "to attempt," Acts 26:21 , RV, "assayed" AV, "went about"); (d) epistrepho, "to return," Acts 15:16 , RV, "let us return" (AV, "let us go again"); (e) huperbaino, "to overstep," 1 Thessalonians 4:6 , RV, "transgress" (AV, "go beyond"); (f) diistemi, "to set apart, make an interval," Acts 27:28 , RV "(after) a space" (AV, "had gone further"); (g) suneiserchomai, "to go in with" John 6:22 ; John 18:15 , RV, "entered (in) with" (AV, "went ... with"); (h) phero, in the Middle Voice, lit., "to bear oneself along," Hebrews 6:1 , RV, "let us press on" (AV, "let us go on"); (i) ekklino, "to bend or turn away," Romans 3:12 , RV, "have turned aside" (AV, "have gone out of the way"); (j) diaperao, "to pass through, or across," Matthew 14:34 , RV, "had crossed over" (AV, "were gone over"); (k) strateuomai, "to serve in war," 1 Corinthians 9:7 , RV, "(what) soldier ... serveth" (AV, "goeth a warfare"); (l) hodoiporeo, "to be on a journey," Acts 10:9 , RV, "as they were on their journey" (AV, "as they went, etc."); (m) embaino, "to enter," Matthew 13:2 ; Luke 8:22 , RV, "entered" (AV, "went into"); in Luke 8:37 (AV, "went up into"); (n) apoluo, "to set free," Luke 23:22 ; John 19:12 , RV, "release" (AV, "let ... go"); Acts 15:33 , RV, "dismissed" (AV, ditto); Acts 28:18 , RV, "set at liberty" (AV, ditto); (o) epibaino, "to go upon," Acts 21:4 , RV, "set foot" (AV, "go"); some mss. have anabaino; (p) apangello, "to announce," Acts 12:17 , RV, "tell" (AV, "go shew"); (q) aperchomai, "to go away," Matthew 5:30 , RV, "go" (AV, "be cast"); some mss. have ballo, "to cast;" (r) peripateo, "to walk," Mark 12:38 , RV, "walk" (AV "go"); (s) for "gone by," Acts 14:16 , RV, see PASS , No. 17.

Goad

1: κέντρον
(Strong's #2759 — Noun Neuter — kentron — ken'-tron )

from kenteo, "to prick," denotes (a) "a sting," Revelation 9:10 ; metaphorically, of sin as the "sting" of death, 1 Corinthians 15:55, 56 ; (b) "a goad," Acts 26:14 , RV, "goad" (marg., "goads"), for AV, "pricks" (in some mss. also in Acts 9:5 ), said of the promptings and misgivings which Saul of Tarsus had resisted before conversion.

Goal

1: σκοπός
(Strong's #4649 — Noun Masculine — skopos — skop-os' )

primarily, "a watcher" (from skopeo, "to look at;" Eng., "scope"), denotes "a mark on which to fix the eye," and is used metaphorically of an aim or object in Philippians 3:14 , RV, "goal" (AV, "mark"). See MARK.

Goat

1: ἔριφος
(Strong's #2056 — Noun Masculine — eriphos — er'-if-os )

denotes "a kid or goat," Matthew 25:32 (RV, marg., "kids"); Luke 15:29 , "a kid;" some mss. have No. 2 here, indicating a sneer on the part of the elder son, that his father had never given him even a tiny kid.

2: ἐρίφιον
(Strong's #2055 — Noun Neuter — eriphion — er-if'-ee-on )

a diminutive of No. 1, is used in Matthew 25:33 . In ver. 32 eriphos is purely figurative; in ver. 33, where the application is made, though metaphorically, the change to the diminutive is suggestive of the contempt which those so described bring upon themselves by their refusal to assist the needy.

3: τράγος
(Strong's #5131 — Noun Masculine — tragos — trag'-os )

denotes "a he-goat," Hebrews 9:12, 13, 19 ; Hebrews 10:4 , the male prefiguring the strength by which Christ laid down His own life in expiatory sacrifice.

Goatskin

* Note: The adjective aigeios signifies "belonging to a goat" (from aix, "a goat"); it is used with derma, "a skin," in Hebrews 11:37 .

God

1: θεός
(Strong's #2316 — — theos — theh'-os )

(I) in the polytheism of the Greeks, denoted "a god or deity," e.g., Acts 14:11 ; Acts 19:26 ; Acts 28:6 ; 1 Corinthians 8:5 ; Galatians 4:8 .

(II) (a) Hence the word was appropriated by Jews and retained by Christians to denote "the one true God." In the Sept. theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self-sustained existence.

In the NT, these and all the other Divine attributes are predicated of Him. To Him are ascribed, e.g., His unity, or monism, e.g., Mark 12:29 ; 1 Timothy 2:5 ; self-existence, John 5:26 ; immutability, James 1:17 ; eternity, Romans 1:20 ; universality, Matthew 10:29 ; Acts 17:26-28 ; almighty power, Matthew 19:26 ; infinite knowledge, Acts 2:23 ; Acts 15:18 ; Romans 11:33 ; creative power, Romans 11:36 ; 1 Corinthians 8:6 ; Ephesians 3:9 ; Revelation 4:11 ; Revelation 10:6 ; absolute holiness, 1 Peter 1:15 ; 1 John 1:5 ; righteousness, John 17:25 ; faithfulness, 1 Corinthians 1:9 ; 1 Corinthians 10:13 ; 1 Thessalonians 5:24 ; 2 Thessalonians 3:3 ; 1 John 1:9 ; love, 1 John 4:8, 16 ; mercy, Romans 9:15, 18 ; truthfulness, Titus 1:2 ; Hebrews 6:18 . See GOOD , No. 1 (b).

(b) The Divine attributes are likewise indicated or definitely predicated of Christ, e.g., Matthew 20:18, 19 ; John 1:1-3 ; John 1:18 , RV, marg.; 5:22-29; 8:58; 14:6; 17:22-24; 20:28; Romans 1:4 ; Romans 9:5 ; Philippians 3:21 ; Colossians 1:15 ; Colossians 2:3 ; Titus 2:13 , RV; Hebrews 1:3 ; Hebrews 13:8 ; 1 John 5:20 ; Revelation 22:12, 13 .

(c) Also of the Holy Spirit, e.g., Matthew 28:19 ; Luke 1:35 ; John 14:16 ; John 15:26 ; John 16:7-14 ; Romans 8:9, 26 ; 1 Corinthians 12:11 ; 2 Corinthians 13:14 .

(d) Theos is used (1) with the definite article, (2) without (i.e., as an anarthrous noun). "The English may or may not have need of the article in translation. But that point cuts no figure in the Greek idiom. Thus in Acts 27:23 ('the God whose I am,' RV) the article points out the special God whose Paul is, and is to be preserved in English. In the very next verse (ho theos) we in English do not need the articles" (A. T. Robertson, Gram. of Greek, NT, p. 758).

As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in John 1:1 , "and the Word was God;" here a double stress is on theos, by the absence of the article and by the emphatic position. To translate it literally, "a god was the Word," is entirely misleading. Moreover, that "the Word" is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In Romans 7:22 , in the phrase "the law of God," both nouns have the article; in ver. 25, neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the "of" case), either both have the article, or both are without. Here, in the first instance, both nouns, "God" and "the law" are definite, whereas in ver. 25 the word "God" is not simply titular; the absence of the article stresses His character as lawgiver.

Where two or more epithets are applied to the same person or thing, one article usually serves for both (the exceptions being when a second article lays stress upon different aspects of the same person or subject, e.g., Revelation 1:17 ). In Titus 2:13 the RV correctly has "our great God and Savior Jesus Christ." Moulton (Prol., p.84) shows, from papyri writings of the early Christian era, that among Greek-speaking Christians this was "a current formula" as applied to Christ. So in 2 Peter 1:1 (cp. 1:11; 3:18).

In the following titles God is described by certain of His attributes; the God of glory, Acts 7:2 ; of peace, Romans 15:33 ; Romans 16:20 ; Philippians 4:9 ; 1 Thessalonians 5:23 ; Hebrews 13:20 ; of love and peace, 2 Corinthians 13:11 ; of patience and comfort, Romans 15:5 ; of all comfort, 2 Corinthians 1:3 ; of hope, Romans 15:13 ; of all grace, 1 Peter 5:10 . These describe Him, not as in distinction from other persons, but as the source of all these blessings; hence the employment of the definite article. In such phrases as "the God of a person," e.g., Matthew 22:32 , the expression marks the relationship in which the person stands to God and God to him.

(e) In the following the nominative case is used for the vocative, and always with the article; Mark 15:34 ; Luke 18:11, 13 ; John 20:28 ; (Acts 4:24 in some mss.); Hebrews 1:8 ; Hebrews 10:7 .

(f) The phrase "the things of God" (translated literally or otherwise) stands for (1) His interests, Matthew 16:23 ; Mark 8:33 ; (2) His counsels, 1 Corinthians 2:11 ; (3) things which are due to Him, Matthew 22:21 ; Mark 12:17 ; Luke 20:25 . The phrase "things pertaining to God," Romans 15:17 ; Hebrews 2:17 ; Hebrews 5:1 , describes, in the Heb. passages, the sacrificial service of the priest; in the Rom. passage the Gospel ministry as an offering to God.

(III) The word is used of Divinely appointed judges in Israel, as representing God in His authority, John 10:34 , quoted from Psalms 82:6 , which indicates that God Himself sits in judgment on those whom He has appointed. The application of the term to the Devil, 2 Corinthians 4:4 , and the belly, Philippians 3:19 , virtually places these instances under (I).

God (2)

1: θεός
(Strong's #2316 — — theos — theh'-os )

(I) in the polytheism of the Greeks, denoted "a god or deity," e.g., Acts 14:11 ; Acts 19:26 ; Acts 28:6 ; 1 Corinthians 8:5 ; Galatians 4:8 .

(c) Also of the Holy Spirit, e.g., Matthew 28:19 ; Luke 1:35 ; John 14:16 ; John 15:26 ; John 16:7-14 ; Romans 8:9, 26 ; 1 Corinthians 12:11 ; 2 Corinthians 13:14 .

(e) In the following the nominative case is used for the vocative, and always with the article; Mark 15:34 ; Luke 18:11, 13 ; John 20:28 ; (Acts 4:24 in some mss.); Hebrews 1:8 ; Hebrews 10:7 .

God-Speed

* For GOD-SPEED see GREETING

Goddess

1: θεά
(Strong's #2299 — Noun Feminine — thea — theh-ah' )

is found in Acts 19:27 (in some mss. in vv. 35,37).

Godhead

* For GODHEAD see DIVINE DIVINITY

Godliness, Godly

A — 1: εὐσέβεια
(Strong's #2150 — Noun Feminine — eusebeia — yoo-seb'-i-ah )

from eu, "well," and sebomai, "to be devout," denotes that piety which, characterized by a Godward attitude, does that which is well-pleasing to Him. This and the corresponding verb and adverb (see below) are frequent in the Pastoral Epistles, but do not occur in previous Epistles of Paul. The Apostle Peter has the noun four times in his 2nd Epistle, 1:3,6,7; 3:11. Elsewhere it occurs in Acts 3:12 ; 1 Timothy 2:2 ; 1 Timothy 3:16 ; 1 Timothy 4:7, 8 ; 1 Timothy 6:3, 5, 6, 11 ; 2 Timothy 3:5 ; Titus 1:1 . In 1 Timothy 6:3 "the doctrine which is according to godliness" signifies that which is consistent with "godliness," in contrast to false teachings; in Titus 1:1 , "the truth which is according to godliness" is that which is productive of "godliness" in 1 Timothy 3:16 , "the mystery of godliness" is "godliness" as embodied in, and communicated through, the truths of the faith concerning Christ; in 2 Peter 3:11 , the word is in the plural, signifying acts of "godliness."

A — 2: θεοσέβεια
(Strong's #2317 — Noun Feminine — theosebeia — theh-os-eb'-i-ah )

denotes "the fear or reverence of God," from theos, "god," and sebomai (see No. 1), 1 Timothy 2:10 . Cp. the adjective theosebes, "God-fearing," John 9:31 . In the Sept. Genesis 20:11 ; Job 28:28 .

Note: For eulabeia, "godly fear," Hebrews 5:7 ; Hebrews 12:28 see FEAR , A, No. 3; for eulabeomai, "to reverence," Hebrews 11:7 ("for His godly fear") see FEAR , D, No. 2; for the verb eusebeo, "to show piety," 1 Timothy 5:4 ; "to worship," Acts 17:23 , see PIETY and WORSHIP.

B — 1: εὐσεβής
(Strong's #2152 — Adjective — eusebes — yoo-seb-ace' )

akin to A, No. 1, denotes "pious, devout, godly," indicating reverence manifested in actions; it is rendered "godly" in 2 Peter 2:9 . See DEVOUT.

C — 1: εὐσεβῶς
(Strong's #2153 — Adverb — eusebos — yoo-seb-oce' )

denotes "piously, godly;" it is used with the verb "to live" (of manner of life) in 2 Timothy 3:12 ; Titus 2:12 .

Notes: (1) In the following the word "godly" translates the genitive case of the noun theos, lit., "of God," 2 Corinthians 1:12 , AV, "godly (sincerity)," RV, "(sincerity) of God;" 2 Corinthians 11:2 , "a godly jealousy," lit., "a jealousy of God" (RV, marg.); 1 Timothy 1:4 , RV, "a dispensation of God" (oikonomia, in the best mss.), AV, "godly edifying" (oikodome lit., "an edifying of, i.e., by, God"). (2) In 2 Corinthians 7:10 , "godly (sorrow)," and in vv. 9,11, "after a godly sort," are in all three place, lit., "according to God." (3) In 3 John 1:6 , where the AV translates the adverb axios, with the noun theos, "after a godly sort," the RV rightly substitutes "worthily of God."

Godward

* Note: This translates the phase pros ton theon, lit., "toward God," in 2 Corinthians 3:4 ; 1 Thessalonians 1:8 .

Gold Ring

1: χρυσοδακτύλιος
(Strong's #5554 — Adjective — chrusodaktulios — khroo-sod-ak-too'-lee-os )

an adjective denoting "with a gold ring" (daktulos, "a finger"), occurs in James 2:2 .

Gold, Golden

A — 1: χρυσός
(Strong's #5557 — Noun Masculine — chrusos — khroo-sos' )

is used (a) of "coin," Matthew 10:9 ; James 5:3 ; (b) of "ornaments," Matthew 23:16, 17 ; James 5:3 (perhaps both coin and ornaments); Revelation 18:12 ; some mss. have it instead of No. 2 in 1 Corinthians 3:12 ; (c) of "images," Acts 17:29 ; (d) of "the metal in general," Matthew 2:11 ; Revelation 9:7 (some mss. have it in Revelation 18:16 ).

A — 2: χρυσίον
(Strong's #5553 — Noun Neuter — chrusion — khroo-see'-on )

a diminutive of No. 1, is used (a) of "coin," primarily smaller than those in No. 1 (a), Acts 3:6 ; Acts 20:33 ; 1 Peter 1:18 ; (b) of "ornaments," 1 Peter 3:3 , and the following (in which some mss. have No. 1), 1 Timothy 2:9 ; Revelation 17:4 ; Revelation 18:16 ; (c) of "the metal in general," Hebrews 9:4 ; 1 Peter 1:7 ; Revelation 21:18, 21 ; metaphorically, (d) of "sound doctrine and its effects," 1 Corinthians 3:12 ; (e) of "righteousness of life and conduct," Revelation 3:18 .

B — 1: χρύσεος
(Strong's #5552 — Adjective — chruseos — khroo'-seh-os )

denotes "golden," i.e., made of, or overlaid with, gold, 2 Timothy 2:20 ; Hebrews 9:4 , and fifteen times in the Apocalypse.

Good, Goodly, Goodness

A — 1: ἀγαθός
(Strong's #18 — Adjective — agathos — ag-ath-os' )

describes that which, being "good" in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e.g., a tree, Matthew 7:17 ; ground, Luke 8:8 ; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately "good," Matthew 19:17 ; Mark 10:18 ; Luke 18:19 . To certain persons the word is applied in Matthew 20:15 ; Matthew 25:21, 23 ; Luke 19:17 ; Luke 23:50 ; John 7:12 ; Acts 11:24 ; Titus 2:5 ; in a general application, Matthew 5:45 ; Matthew 12:35 ; Luke 6:45 ; Romans 5:7 ; 1 Peter 2:18 .

The neuter of the adjective with the definite article signifies that which is "good," lit., "the good," as being morally honorable, pleasing to God, and therefore beneficial. Christians are to prove it, Romans 12:2 ; to cleave to it, Romans 12:9 ; to do it, Romans 13:3 ; Galatians 6:10 ; 1 Peter 3:11 (here, and here only, the article is absent); John 5:29 (here, the neuter plural is used, "the good things"); to work it, Romans 2:10 ; Ephesians 4:28 ; Ephesians 6:8 ; to follow after it, 1 Thessalonians 5:15 ; to be zealous of it, 1 Peter 3:13 ; to imitate it, 3 John 1:11 ; to overcome evil with it, Romans 12:21 . Governmental authorities are ministers of "good," i.e., that which is salutary, suited to the course of human affairs, Romans 13:4 . In Philemon 1:14 , "thy goodness," RV (lit., "thy good"), means "thy benefit." As to Matthew 19:17 , "why askest thou Me concerning that which is good?" the RV follows the most ancient mss.

The neuter plural is also used of material "goods," riches, etc., Luke 1:53 ; Luke 12:18, 19 ; Luke 16:25 ; Galatians 6:6 (of temporal supplies); in Romans 10:15 ; Hebrews 9:11 ; Hebrews 10:1 , the "good" things are the benefits provided through the sacrifice of Christ, in regard both to those conferred through the Gospel and to those of the coming Messianic Kingdom. See further under No. 2. See BENEFIT , GOODS.

A — 2: καλός
(Strong's #2570 — Adjective — kalos — kal-os' )

denotes that which is intrinsically "good," and so, "goodly, fair, beautiful," as (a) of that which is well adapted to its circumstances or ends, e.g., fruit, Matthew 3:10 ; a tree, Matthew 12:33 ; ground, Matthew 13:8, 23 ; fish, Matthew 13:48 ; the Law, Romans 7:16 ; 1 Timothy 1:8 ; every creature of God, 1 Timothy 4:4 ; a faithful minister of Christ and the doctrine he teaches, 1 Timothy 4:6 ; (b) of that which is ethically good, right, noble, honorable, e.g., Galatians 4:18 ; 1 Timothy 5:10, 25 ; 1 Timothy 6:18 ; Titus 2:7, 14 ; Titus 3:8, 14 . The word does not occur in the Apocalypse, nor indeed after 1Peter.

Christians are to "take thought for things honorable" (kalos), 2 Corinthians 8:21 , RV; to do that which is honorable, 2 Corinthians 13:7 ; not to be weary in well doing, Galatians 6:9 ; to hold fast "that which is good," 1 Thessalonians 5:21 ; to be zealous of good works, Titus 2:14 ; to maintain them, Titus 3:8 ; to provoke to them, Hebrews 10:24 ; to bear testimony by them, 1 Peter 2:12 .

Kalos and agathos occur together in Luke 8:15 , an "honest" (kalos) heart, i.e., the attitude of which is right towards God; a "good" (agathos) heart, i.e., one that, instead of working ill to a neighbor, acts beneficially towards him. In Romans 7:18 , "in me ... dwelleth no good thing" (agathos) signifies that in him is nothing capable of doing "good," and hence he lacks the power "to do that which is good" (kalos). In 1 Thessalonians 5:15 , "follow after that which is good" (agathos), the "good" is that which is beneficial; in 1 Thessalonians 5:21 , "hold fast that which is good (kalos)," the "good" describes the instrinsic value of the teaching. See BETTER , FAIR HONEST, MEET , WORTHY.

A — 3: χρηστός
(Strong's #5543 — Adjective — chrestos — khrase-tos' )

said of things, "that which is pleasant," said of persons, "kindly, gracious," is rendered "good" in 1 Corinthians 15:33 , "goodness" in Romans 2:4 . See EASY.

Note: Lampros denotes "gay, bright," "goodly" in James 2:2 , AV, (RV, "fine"); in James 2:3 , AV, "gay;" in Revelation 18:14 (RV, "sumptuous"). See GORGEOUS , SUMPTUOUS. For asteios, "goodly," Hebrews 11:23 , RV, see BEAUTIFUL. For hikanos, Acts 18:18 , AV, "a good while" see WHILE. Note (16).

B — 1: χρηστότης
(Strong's #5544 — Noun Feminine — chrestotes — khray-stot'-ace )

akin to A, No. 3, denotes "goodness" (a) in the sense of what is upright, righteous, Romans 3:12 (translated "good"); (b) in the sense of kindness of heart or act, said of God, Romans 2:4 ; Romans 11:22 (thrice); Ephesians 2:7 ("kindness"); Titus 3:4 ("kindness"); said of believers and rendered "kindness," 2 Corinthians 6:6 ; Colossians 3:12 ; Galatians 5:22 (RV; AV, "gentleness"). It signifies "not merely goodness as a quality, rather it is goodness in action, goodness expressing itself in deeds; yet not goodness expressing itself in indignation against sin, for it is contrasted with severity in Romans 11:22 , but in grace and tenderness and compassion." * [* From Notes on Galatians, by Hogg and Vine, p. 292.] See GENTLENESS , KINDNESS.

B — 2: ἀγαθωσύνη
(Strong's #19 — Noun Feminine — agathosune — ag-ath-o-soo'-nay )

"goodness," signifies that moral quality which is described by the adjective agathos (see A, No. 1). It is used, in the NT, of regenerate persons, Romans 15:14 ; Galatians 5:22 ; Ephesians 5:9 ; 2 Thessalonians 1:11 ; in the last, the phrase "every desire of goodness" (RV; the addition of "His" in the AV is an interpolation; there is no pronoun in the original) may be either subjective, i.e., desire characterized by "goodness," "good" desire, or objective, i.e., desire after "goodness," to be and do good.

Trench, following Jerome, distinguishes between chrestotes and agathosune in that the former describes the kindlier aspects of "goodness," the latter includes also the sterner qualities by which doing "good" to others is not necessarily by gentle means. He illustrates the latter by the act of Christ in cleansing the temple, Matthew 21:12, 13 , and in denouncing the scribes and Pharisees, 23:13-29; but chrestotes by His dealings with the penitent woman, Luke 7:37-50 . Lightfoot regards chrestotes as a kindly disposition towards others; agathosune as a kindly activity on their behalf.

J. A. Robertson (on Ephesians 5:9 ) remarks that agathosune is "the kindlier, as dikaiosune (righteousness) the sterner, element in the ideal character."

B — 3: εὐποιΐα
(Strong's #2140 — Noun Feminine — eupoiia — yoo-poy-ee'-ah )

"beneficience, doing good" (eu, "well," poieo, "to do"), is translated as a verb in Hebrews 13:16 , "to do good."

C — 1: καλῶς
(Strong's #2573 — Adverb — kalos — kal-oce' )

"well finely," is used in some mss. in Matthew 5:44 , with poieo, "to do," and translated "do good." In James 2:3 it is rendered "in a good place" (AV marg., "well" or "seemly"). See WELL.

C — 2: εὖ
(Strong's #2095 — Adverb — eu — yoo )

"well," used with poieo, is translated "do ... good" in Mark 14:7 . See WELL.

D — 1: ἀγαθοποιέω
(Strong's #15 — Verb — agathopoieo — ag-ath-op-oy-eh'-o )

from A, No. 1, and poieo, "to do," is used (a) in a general way, "to do well," 1 Peter 2:15, 20 ; 1 Peter 3:6, 17 ; 3 John 1:11 ; (b) with pointed reference "to the benefit of another," Luke 6:9, 33, 35 ; in Mark 3:4 the parts of the word are separated in some mss. Some mss. have it in Acts 14:17 , for No. 2. Cp. the noun agathopoiia, "well-doing," 1 Peter 4:19 , and the adjective agathopoios, "doing well," 1 Peter 2:14 .

D — 2: ἀγαθοεργέω
(Strong's #14 — Verb — agathourgeo — ag-ath-er-gheh'-o )

for agathoergeo, "to do good" (from A, No. 1, and ergon, "a work"), is used in Acts 14:17 (in the best mss.; see No. 1), where it is said of God's beneficence towards man, and 1 Timothy 6:18 , where it is enjoined upon the rich.

D — 3: εὐεργετέω
(Strong's #2109 — Verb — euergeteo — yoo-erg-et-eh'-o )

"to bestow a benefit, to do good" (eu, "well," and a verbal form akin to ergon), is used in Acts 10:38 .

Notes: (1) The verb ischuo, "to be strong" (ischus, "strength"), "to have efficacy, force or value," is said of salt in Matthew 5:13 , negatively, "it is good for nothing." (2) In Matthew 19:10 , AV, sumphero, "to be profitable, expedient" (sun, "together," phero, "to bring"); is rendered with a negative "it is not good" (RV, "it is not expedient"). (3) In Mark 14:7 , the two words eu, "well," and poieo, "to do," are in some mss. treated as one verb eupoieo, "to do good."

Goodman

1: οἰκοδεσπότης
(Strong's #3617 — Noun Masculine — oikodespotes — oy-kod-es-pot'-ace )

denotes "the master of a house" (oikos, "a house," despotes, "a master"), "a householder." It occurs only in the Synoptists and there 12 times. It is rendered "goodman" in Luke 22:11 , where "of the house" is put separately; in Matthew 20:11 , where the AV has "the goodman of the house" for the one word, the RV renders it by "house-holder," as in Matthew 20:1 ; in Matthew 24:43 , "master;" so in Luke 12:39 ; in Mark 14:14 , both have "the goodman of the house." See HOUSEHOLDER , MASTER.

Goods

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

primarily, "subsistence," then, "substance, property, goods" (akin to huparcho, "to exist, be, belong to"), is translated "goods" in Acts 2:45 ; "possession." RV (AV, "substance") in Hebrews 10:34 .

2: βίος
(Strong's #979 — Noun Masculine — bios — bee'-os )

which denotes (a) "life, lifetime," (b) "livelihood, living, means of living," is translated "goods" in 1 John 3:17 , RV (AV, "good"). See LIFE , No. 2.

3: σκεῦος
(Strong's #4632 — Noun Neuter — skeuos — skyoo'-os )

"a vessel," denotes "goods" in Matthew 12:29 ; Mark 3:27 ; Luke 17:31 , RV (AV, "stuff"). See VESSEL.

Notes: (1) The neuter plural of the present participle of huparcho, is used as a noun denoting "goods," in Matthew 24:47 , AV "his goods," RV, "that he hath;" "goods" in Matthew 25:14 ; Luke 11:21 ; Luke 16:1 ; Luke 19:8 ; 1 Corinthians 13:3 ; in Hebrews 10:34 (1st part). (2) In Luke 6:30 "thy goods" translates the neuter plural of the possessive pronoun with the article, lit., "thy things," or possessions. (3) In Revelation 3:17 , the AV "I am ... increased with goods" translates the perfect tense of the verb plouteo, "to be rich;" RV, "I have gotten riches." (4) See SUBSTANCE.

Gorgeous, Gorgeously

1: λαμπρός
(Strong's #2986 — Adjective — lampros — lam-pros' )

"bright, splendid," is rendered "gorgeous" in Luke 23:11 , of the apparel in which Herod and his soldiers arrayed Christ. See BRIGHT.

Note: For the AV, "gorgeously apparalled" in Luke 7:25 , see GLORIOUS , B.

Gospel

A — 1: εὐαγγέλιον
(Strong's #2098 — Noun Neuter — euangelion — yoo-ang-ghel'-ee-on )

originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for "the good news" itself. The Eng. word "gospel," i.e. "good message," is the equivalent of euangelion (Eng., "evangel"). In the NT it denotes the "good tidings" of the Kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., Acts 15:7 ; Acts 20:24 ; 1 Peter 4:17 . Apart from those references and those in the Gospels of Matthew and Mark, and Revelation 14:6 , the noun is confined to Paul's Epistles. The Apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., 1 Corinthians 15:1-3 ; (b) of the interpretation of these facts, e.g., Romans 2:16 ; Galatians 1:7, 11 ; Galatians 2:2 ; in (a) the "Gospel" is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context.

The following phrases describe the subjects or nature or purport of the message; it is the "gospel" of God, Mark 1:14 ; Romans 1:1 ; Romans 15:16 ; 2 Corinthians 11:7 ; 1 Thessalonians 2:2, 9 ; 1 Peter 4:17 ; God, concerning His Son, Romans 1:1-3 ; His Son, Romans 1:9 ; Jesus Christ, the Son of God, Mark 1:1 ; our Lord Jesus, 2 Thessalonians 1:8 ; Christ, Romans 15:19 , etc.; the glory of Christ, 2 Corinthians 4:4 ; the grace of God, Acts 20:24 ; the glory of the blessed God, 1 Timothy 1:11 ; your salvation, Ephesians 1:13 ; peace, Ephesians 6:15 . Cp. also "the gospel of the Kingdom," Matthew 4:23 ; Matthew 9:35 ; Matthew 24:14 ; "an eternal gospel," Revelation 14:6 .

In Galatians 2:14 , "the truth of the gospel" denotes, not the true "gospel," but the true teaching of it, in contrast to perversions of it.

The following expressions are used in connection with the "Gospel:" (a) with regard to its testimony; (1) kerusso, "to preach it as a herald," e.g., Matthew 4:23 ; Galatians 2:2 (see PREACH); (2) laleo, "to speak," 1 Thessalonians 2:2 ; (3) diamarturomai, "to testify (thoroughly)," Acts 20:24 ; (4) euangelizo, "to preach," e.g., 1 Corinthians 15:1 ; 2 Corinthians 11:7 ; Galatians 1:11 (see B, No. 1 below); (5) katangello, "to proclaim," 1 Corinthians 9:14 ; (6) douleuo eis, "to serve unto" ("in furtherance of"), Philippians 2:22 ; (7) sunathleo en, "to labor with in," Philippians 4:3 ; (8) hierourgeo, "to minister," Romans 15:16 ; (8) pleroo, "to preach fully," Romans 15:19 ; (10) sunkakopatheo, "to suffer hardship with," 2 Timothy 1:8 ; (b) with regard to its reception or otherwise: (1) dechomai, "to receive," 2 Corinthians 11:4 ; hupakouo, "to hearken to, or obey," Romans 10:16 ; 2 Thessalonians 1:8 ; pisteuo en, "to believe in," Mark 1:15 ; metastrepho, "to pervert," Galatians 1:7 .

Note: In connection with (a), the Apostle's statement in 1 Corinthians 9:23 is noticeable, "I do all things for the Gospel's sake, that I may be a joint partaker thereof," RV, for the incorrect AV, "that I might be partaker thereof with you."

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

"to bring or announce glad tidings" (Eng., "evangelize"), is used (a) in the Active Voice in Revelation 10:7 ("declared") and Revelation 14:6 ("to proclaim," RV, AV, "to preach"); (b) in the Passive Voice, of matters to be proclaimed as "glad tidings," Luke 16:16 ; Galatians 1:11 ; 1 Peter 1:25 ; of persons to whom the proclamation is made, Matthew 11:5 ; Luke 7:22 ; Hebrews 4:2, 6 ; 1 Peter 4:6 ; (c) in the Middle Voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., Acts 5:42 ; Acts 11:20 ; Galatians 1:16 , or, with a preposition, of the persons evangelized, e.g., Acts 13:32 , "declare glad tidings;" Romans 1:15 ; Galatians 1:8 ; with an impersonal object, e.g., "the word," Acts 8:4 ; "good tidings," Acts 8:12 ; "the word of the Lord," Acts 15:35 ; "the gospel," 1 Corinthians 15:1 ; 2 Corinthians 11:7 ; "the faith," Galatians 1:23 ; "peace," Ephesians 2:17 ; "the unsearchable riches of Christ, Ephesians 3:8 . See PREACH , SHEW , TIDINGS.

B — 2: προευαγγελίζομαι
(Strong's #4283 — Verb — proeuangelizomai — pro-yoo-ang-ghel-id'-zom-ahee )

"to announce glad tidings beforehand," is used in Galatians 3:8 .

Note: For other verbs see above.

Got and Gotten

* For GOT and GOTTEN see GET

Government

1: κυβέρνησις
(Strong's #2941 — Noun Feminine — kubernesis — koo-ber'-nay-sis )

from kubernao, "to guide" (whence Eng., "govern"), denotes (a) "steering, pilotage;" (b) metaphorically, "governments or governings," said of those who act as guides in a local church, 1 Corinthians 12:28 . Cp. kubernetes, "a pilot," Acts 27:11 ; Revelation 18:17 .

Note: For kuriotes, "lordship, dominion," rendered "government" in 2 Peter 2:10 , AV, see DOMINION.

Governor

A — 1: ἡγεμών
(Strong's #2232 — Noun Masculine — hegemon — hayg-em-ohn' )

is a term used (a) for "rulers" generally, Mark 13:9 ; 1 Peter 2:14 ; translated "princes" (i.e., leaders) in Matthew 2:6 ; (b) for the Roman procurators, referring, in the Gospels to Pontius Pilate, e.g., Matthew 27:2 ; Luke 20:20 (so designated by Tacitus, Annals, XV. 44); to Felix, Acts 23:26 . Technically the procurator was a financial official under a proconsul or propretor, for collecting the imperial revenues, but entrusted also with magisterial powers for decisions of questions relative to the revenues. In certain provinces, of which Judea was one (the procurator of which was dependent on the legate of Syria), he was the general administrator and supreme judge, with sole power of life and death. Such a governor was a person of high social standing. Felix, however, was an ex-slave, a freedman, and his appointment to Judea could not but be regarded by the Jews as an insult to the nation. The headquarters of the governor of Judea was Caesarea, which was made a garrison town. See PRINCE , RULER. For anthupatos, "a proconsul," see PROCONSUL.

A — 2: ἐθνάρχης
(Strong's #1481 — Noun Masculine — ethnarches — eth-nar'-khace )

"an ethnarch," lit. "a ruler of a nation" (ethnos, "a people," arche, "rule"), is translated "governor" in 2 Corinthians 11:32 ; it describes normally the ruler of a nation possessed of separate laws and customs among those of a different race. Eventually it denoted a ruler of a province, superior to a tetrarch, but inferior to a king (e.g., Aretas).

A — 3: οἰκονόμος
(Strong's #3623 — Noun Masculine — oikonomos — oy-kon-om'-os )

lit., "one who rules a house" (oikos, "a house," nomos, "a law"), Galatians 4:2 , denotes a superior servant responsible for the family housekeeping, the direction of other servants, and the care of the children under age. See CHAMBERLAIN , STEWARD.

A — 4: ἀρχιτρίκλινος
(Strong's #755 — Noun Masculine — architriklinos — ar-khee-tree'-klee-nos )

from arche, "rule," and triklinos, "a room with three couches," denotes "the ruler of a feast," John 2:8 , RV (AV, "the governor of the feast"), a man appointed to see that the table and couches were duly placed and the courses arranged, and to taste the food and wine.

B — 1: ἡγέομαι
(Strong's #2233 — Verb — hegeomai — hayg-eh'-om-ahee )

akin to A, No. 1, is used in the present participle to denote "a governor," lit., "(one) governing," Matthew 2:6 ; Acts 7:10 .

B — 2: ἡγεμονεύω
(Strong's #2230 — Verb — hegemoneuo — hayg-em-on-yoo'-o )

to be a hegemon, "to lead the way," came to signify to be "a governor of a province;" it is used of Quirinius, governor of Syria, Luke 2:2 , RV (for the circumstances see under ENROLLMENT); of Pontius Pilate, governor of Judea, Luke 3:1 . In the first clause of this verse the noun hegemonia, "a rule of sovereignty," is translated "reign;" Eng., "hegemony."

Note. In James 3:4 , the verb euthuno, "to make or guide straight," is used in the present participle, as a noun, denoting the "steersman" (RV) or pilot of a vessel, AV, "governor."

Grace

1: χάρις
(Strong's #5485 — Noun Feminine — charis — khar'-ece )

has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, Luke 2:40 ; act, 2 Corinthians 8:6 , or speech, Luke 4:22 , RV, "words of grace" (AV, "gracious words"); Colossians 4:6 ; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e.g., Acts 7:10 ; especially with reference to the Divine favor or "grace," e.g., Acts 14:26 ; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Romans 4:4, 16 , with works, Romans 11:6 , and with law, John 1:17 ; see also, e.g., Romans 6:14, 15 ; Galatians 5:4 ; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., Romans 6:17 ("thanks"); in this respect it sometimes signifies "to be thankful," e.g., Luke 17:9 ("doth he thank the servant?" lit., "hath he thanks to"); 1 Timothy 1:12 ; (c) in another objective sense, the effect of "grace," the spiritual state of those who have experienced its exercise, whether (1) a state of "grace," e.g., Romans 5:2 ; 1 Peter 5:12 ; 2 Peter 3:18 , or (2) a proof thereof in practical effects, deeds of "grace," e.g., 1 Corinthians 16:3 , RV, "bounty" (AV, "liberality"); 2 Corinthians 8:6, 19 (in 2 Corinthians 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e.g., Romans 1:5 ; Romans 12:6 ; Romans 15:15 ; 1 Corinthians 3:10 ; Galatians 2:9 ; Ephesians 3:2, 7 .

To be in favor with is to find "grace" with, e.g., Acts 2:47 ; hence it appears in this sense at the beginning and the end of several Epistles, where the writer desires "grace" from God for the readers, e.g., Romans 1:7 ; 1 Corinthians 1:3 ; in this respect it is connected with the imperative mood of the word chairo, "to rejoice," a mode of greeting among Greeks, e.g., Acts 15:23 ; James 1:1 (marg.); 2 John 1:10, 11 , RV, "greeting" (AV, "God speed").

The fact that "grace" is received both from God the Father, 2 Corinthians 1:12 , and from Christ, Galatians 1:6 ; Romans 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thessalonians 1:12 , where the phrase "according to the grace of our God and the Lord Jesus Christ" is to be taken with each of the preceding clauses, "in you," "and ye in Him."

In James 4:6 , "But He giveth more grace" (Greek, "a greater grace," RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, "Think ye that the Scripture speaketh in vain?" and "Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?" (see the RV). The implied answer to each is "it cannot be so." Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even "a greater grace," namely, all that follows from humbleness and from turning away from the world. See BENEFIT , BOUNTY , LIBERALITY , THANK.

Note: The corresponding verb charitoo, "to endue with Divine favor or grace," is used in Luke 1:28 , "highly favored" (marg., "endued with grace") and Ephesians 1:6 , AV, "hath made ... accepted;" RV, "freely bestowed" (marg., "enduced.").

2: εὐπρέπεια
(Strong's #2143 — Noun Feminine — euprepeia — yoo-prep'-i-ah )

"comeliness, goodly appearance," is said of the outward appearance of the flower of the grass, James 1:11 .

Gracious

1: χρηστός
(Strong's #5543 — Adjective — chrestos — khrase-tos' )

is rendered "gracious" in 1 Peter 2:3 , as an attribute of the Lord. See EASY , GOOD , KIND.

Note: Euphemos, "fair-sounding" (eu, "well," pheme, "a saying, or report"), "of good report," Philippians 4:8 , is rendered "gracious" in the RV marg.

Graff, Graft

1: ἐγκεντρίζω
(Strong's #1461 — Verb — enkentrizo — eng-ken-trid'-zo )

denotes "to graft" in (en, in, kentrizo, to graft), to insert a slip of a cultivated tree into a wild one. In Romans 11:17, 19, 23, 24 , however, the metaphor is used "contrary to nature" (ver. 24), of grafting a wild olive branch (the Gentile) into the good olive tree (the Jews); that unbelieving Jews (branches of the good tree) were broken off that Gentiles might be grafted in, afforded no occasion for glorying on the part of the latter. Jew and Gentile alike must enjoy the Divine blessings by faith alone. So Jews who abide not in unbelief shall, as "the natural branches, be grafted into their own olive tree."

Grain

1: κόκκος
(Strong's #2848 — Noun Masculine — kokkos — kok'-kos )

denotes "a grain," Matthew 13:31 ; Matthew 17:20 ; Mark 4:31 ; Luke 13:19 ; Luke 17:6 ; John 12:24 (AV, "corn"); 1 Corinthians 15:37 (where the RV has "a ... grain," to distinguish it from "grain" in general). See CORN.

Grandchildren

1: ἔκγονος
(Strong's #1549 — Adjective — ekgonos — ek'-gon-on )

an adjective, denoting "born of" (ek, "from," ginomai, "to become or be born"), was used as a noun, signifying "a child;" in the plural, descendants, "grand-children," 1 Timothy 5:4 , RV (AV, "nephews").

Grandmother

1: μάμμη
(Strong's #3125 — Noun Feminine — mamme — mam'-may )

an onomatopoeic word, was primarily a child's name for its mother; later it denoted a "grandmother," 2 Timothy 1:5 .

Grant

1: δίδωμι
(Strong's #1325 — Verb — didomi — did'-o-mee )

"to give," is rendered "grant" in Mark 10:37 ; Luke 1:74 ; Acts 4:29 ; Acts 11:18 ; Acts 14:3 . See GIVE.

2: δωρέομαι
(Strong's #1433 — Verb — doreo — do-reh'-om-ahee )

"to present, bestow" (akin to No. 1), is rendered "granted" in Mark 15:45 , RV (AV, "gave"); in 2 Peter 1:3, 4 , "hath granted," (AV, "gave;" it signifies more than "to give"); then, "to give freely, bestow," rendered "to grant" in Acts 3:14 ; Acts 27:24 , RV (AV, "given"); Philippians 1:29 , RV; Philemon 1:22 , RV. See DELIVER.

Grape

1: σταφυλή
(Strong's #4718 — Noun Feminine — staphule — staf-oo-lay' )

denotes "a bunch of grapes, or a grape," Matthew 7:16 ; Luke 6:44 ; Revelation 14:18 . It is to be distinguished from omphax, "an unripe grape" (not in NT), e.g., in the Sept. of Job 15:33 , and from botrus, "a cluster," used together with staphule in Revelation 14:18 .

Grass

1: χόρτος
(Strong's #5528 — Noun Masculine — chortos — khor'-tos )

primarily denoted "a feeding enclosure" (whence Latin hortus, "a garden;" Eng., "yard," and "garden"); then, "food," especially grass for feeding cattle; it is translated "grass" in Matthew 6:30 ; Matthew 14:19 ; Mark 6:39 (where "the green grass" is the first evidence of early spring); Luke 12:28 ; John 6:10 ; James 1:10, 11 ; 1 Peter 1:24 ; Revelation 8:7 ; Revelation 9:4 ; "blade" in Matthew 13:26 ; Mark 4:28 ; "hay" in 1 Corinthians 3:12 , used figuratively. In Palestine or Syria there are 90 genera and 243 species of grass.

Gratulation

1: μακαρισμός
(Strong's #3108 — Noun Masculine — makarismos — mak-ar-is-mos' )

denotes "a declaration of blessedness, a felicitation;" it is translated "gratulation" in Galatians 4:15 , RV (AV, "blessedness"); the Galatian converts had counted themselves happy when they heard and received the Gospel from Paul; he asks them rhetorically what had become of that spirit which had animated them; the word is rendered "blessing" in Romans 4:6, 9 . See BLESSING , C, No. 2.

Grave

1: σεμνός
(Strong's #4586 — Adjective — semnos — sem-nos' )

first denoted "reverend, august, venerable" (akin to sebomai, "to reverence"); then, "serious, grave," whether of persons, 1 Timothy 3:8, 11 (deacons and their wives); Titus 2:2 (aged men); or things, Philippians 4:8 , RV, "honorable" (marg., "reverend"), AV, "honest." Trench (Syn. xcii) points out that "grave" and "gravity" fail to cover the full meaning of their original; "the word we want is one in which the sense of gravity and dignity is combined." Cremer describes it as denoting what inspires reverence and awe, and says that semnos and hosios, "holy, consecrated," are only secondary designations of the conception of holiness. "The word points to seriousness of purpose and to self-respect in conduct" (Moule). Cp. semnotes, "gravity" (see below).

Grave (2)

1: σεμνός
(Strong's #4586 — Adjective — semnos — sem-nos' )

Grave-Clothes

1: κειρία
(Strong's #2750 — Noun Feminine — keiria — ki-ree'-ah )

denotes, firstly, "a band" either for a bed girth, or bed sheets themselves (Sept. of Proverbs 7:16 .); then, "the swathings wrapped round a corpse;" it is used in the plural in John 11:44 .

Graven

1: χάραγμα
(Strong's #5480 — Noun Neuter — charagma — khar'-ag-mah )

from charasso, "to engrave" (akin to charakter, "an impress," RV, marg., of Hebrews 1:3 ), denotes (a) "a mark" or "stamp," e.g., Revelation 13:16, 17 ; Revelation 14:9, 11 ; Revelation 16:2 ; Revelation 19:20 ; Revelation 20:4 ; Revelation 15:2 in some mss.; (b) "a thing graven," Acts 17:29 .

Gravity

1: σεμνότης
(Strong's #4587 — Noun Feminine — semnotes — sem-not'-ace )

denotes "venerableness, dignity;" it is a necessary characteristic of the life and conduct of Christians, 1 Timothy 2:2 , RV, "gravity" (AV, "honesty"), a qualification of a bishop or overseer in a church, in regard to his children, 1 Timothy 3:4 ; a necessary characteristic of the teaching imparted by a servant of God, Titus 2:7 . Cp. the adjective semnos, under GRAVE.

Great

1: μέγας
(Strong's #3173 — Adjective — megas — meg'-as )

is used (a) of external from, size, measure, e.g., of a stone, Matthew 27:60 ; fish, John 21:11 ; (b) of degree and intensity, e.g., of fear, Mark 4:41 ; wind, John 6:18 ; Revelation 6:13 , RV, "great" (AV, "mighty"); of a circumstance, 1 Corinthians 9:11 ; 2 Corinthians 11:15 ; in Revelation 5:2, 12 , the RV has "great" (AV, "loud"), of a voice; (c) of rank, whether of persons, e.g., God, Titus 2:13 ; Christ as a "great Priest," Hebrews 10:21 , RV; Diana, Acts 19:27 ; Simon Magus, Acts 8:9 "(some) great one;" in the plural, "great ones," Matthew 20:25 ; Mark 10:42 , those who hold positions of authority in gentile nations; or of things, e.g., a mystery, Ephesians 5:32 . Some mss. have it in Acts 8:8 , of joy (see No. 2). See also Note (2) below. See GREATEST , HIGH , LOUD , MIGHTY , STRONG.

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

"much, many, great," is used of number, e.g., Luke 5:6 ; Acts 11:21 ; degree, e.g., of harvest, Matthew 9:37 [See Note (8)]; mercy, 1 Peter 1:3 , RV , "great" (AV, "abundant"); glory, Matthew 24:30 ; joy, Philemon 1:7 , RV , "much" (AV, "great"); peace, Acts 24:2 . The best mss. have it in Acts 8:8 (RV, "much"), of joy. See ABUNDANT , COMMON , Note (1), LONG , MANY , MUCH , OFT , SORE , STRAITLY.

3: ἱκανός
(Strong's #2425 — Adjective — hikanos — hik-an-os' )

lit., "reaching to" (from hikano, "to reach"), denotes "sufficient, competent, fit," and is sometimes rendered "great," e.g., of number (of people), Mark 10:46 ; of degree (of light), Acts 22:6 . See ABLE , ENOUGH , GOOD , LARGE , LONG , MANY , MEET , MUCH , SECURITY , SUFFICIENT , WORTHY.

4: ἡλίκος
(Strong's #2245 — Adjective — helikos — hay-lee'-kos )

primarily denotes "as big as, as old as (akin to helikia, "an age"); then, as an indirect interrogation, "what, what size, how great, how small" (the context determines the meaning), said of a spiritual conflit, Colossians 2:1 , AV, "what great (conflict) I have;" RV, "how greatly (I strive);" of much wood as kindled by a little fire, James 3:5 (twice in the best mss.), "how much (wood is kindled by) how small (a fire)," RV, said metaphorically of the use of the tongue. Some mss. have No. 4 in Galatians 6:11 ; the most authentic have No. 5.

5: πηλίκος
(Strong's #4080 — pronoun — pelikos — pay-lee'-kos )

primarily a direct interrogative, "how large? how great?" is used in exclamations, indicating magnitude, like No. 4 (No. 6 indicates quantity), in Galatians 6:11 , of letter characters (see No. 4, Note); in Hebrews 7:4 , metaphorically, of the distinguished character of Melchizedek.

6: πόσος
(Strong's #4214 — pronoun — posos — pos'-os )

an adjective of number, magnitude, degree etc., is rendered "how great" in Matthew 6:23 . See MANY , MUCH.

7: ὅσος
(Strong's #3745 — pronoun — hosos — hos'-os )

"how much, how many," is used in the neuter plural to signify how great things, Mark 5:19, 20 ; Luke 8:39 (twice); Acts 9:16 , AV (RV, "how many things"); in Revelation 21:16 (in the best mss.), "as great as," RV (AV, "as large as," said of length). See ALL , MANY , No. 5, WHATSOEVER.

8: τοσοῦτος
(Strong's #5118 — Adjective — tosoutos — tos-oo'-tos )

"so great, so many, so much," of quantity, size, etc., is rendered "so great," in Matthew 8:10 ; Luke 7:9 , of faith; Matthew 15:33 , of a multitude; Hebrews 12:1 , of a cloud of witnesses; Revelation 18:17 , of riches. See LARGE , LONG , MANY , MUCH.

9: τηλικοῦτος
(Strong's #5082 — pronoun — telikoutos — tay-lik-oo'-tos, tay-lik-ow'-tay) )

"so great," is used in the NT of things only, a death, 2 Corinthians 1:10 ; salvation, Hebrews 2:3 ; ships, James 3:4 ; an earthquake, Revelation 16:18 , AV, "so mighty," corrected in the RV to "so great." See MIGHTY.

Notes: (1) In Mark 7:36 , "so much the more a great deal" translates a phrase lit. signifying "more abundantly;" in Mark 10:48 , "the more a great deal" translates a phrase lit. signifying "more by much." (2) For the noun megistan, in the plural, rendered "Lords" in the AV of Mark 6:21 , see Lord; in Revelation 6:15 ; Revelation 18:23 , see PRINCE. (3) In Luke 1:58 , the verb megaluno, "to magnify, make great" (akin to No. 1), is rendered "had magnified (His mercy)," RV [AV, "had shewed great (mercy)"]. (4) In Luke 10:13 , the adverb palai, "of old, long ago," is so rendered in the RV (AV, "a great while ago"). (5) In 2 Peter 1:4 , megistos, the superlative of megas (No. 1), said of the promises of God, is rendered "exceeding great." (6) In Matthew 21:8 , pleistos, the superlative of polus (No. 2), said of a multitude, is rendered "very great" in the AV (RV, "the most part"). (7) In Revelation 21:10 , the most authentic mss. omit "that great" [RV, "the holy (city)"]. (8) In Luke 10:2 , the RV renders polus by "plenteous" (AV, "great"). (9) In Mark 1:35 , the adverb lian, exceedingly (see GREATLY), is rendered "a great while." See DAY , B. (10) In Luke 1:49 some texts have megaleia, "great things;" the best have No. 1.

Greater

1: μείζων
(Strong's #3187 — Adjective — meizon — mide'-zone )

is the comparative degree of megas (see GREAT , No. 1), e.g., Matthew 11:11 ; in Matthew 13:32 , the RV rightly has "greater than" (AV, "the greatest among"); Matthew 23:17 ; in Luke 22:26 , RV, "the greater (among you)" (AV, "greatest"); in James 3:1 , RV, "the heavier (marg., greater) judgment" (AV, "the greater condemnation"); it is used in the neuter plural in John 1:50 , "greater things;" in John 14:12 , "greater works" (lit., "greater things"); in 1 Corinthians 12:31 , RV, "the greater," AV, "the best." See GREATEST , No. 2.

Note: In Matthew 20:31 , the neuter of meizon, used as an adverb, is translated "the more." See MORE.

2: μειζότερος
(Strong's #3186 — Adjective — meizoteros — mide-zot'-er-os )

a double comparative of megas (cp. No. 1, above), is used in 3 John 1:4 , of joy.

3: πλείων
(Strong's #4119 — Adjective — pleion — pli'-own, pli'-on, pleh'-on )

the comparative of polus (see GREAT , No. 2), is used (a) as an adjective, "greater, more," e.g., Acts 15:28 ; (b) as a noun, e.g., Matthew 12:41 , "a greater (than Jonah);" Matthew 12:42 , "a greater (than Solomon);" in these instances the neuter pleion, "something greater," is "a fixed or stereotyped form" of the word; in 1 Corinthians 15:6 , "the greater part" (masculine plural); (c) as an adverb, e.g., Matthew 5:20 , lit., "(except your righteousness abound) more greatly (than of scribes and Pharisees);" so Matthew 26:53 , "more;" Luke 9:13 . See ABOVE , LONGER , MANY , MORE , MOST , YET.

4: περισσότερος
(Strong's #4055 — comparative — perissoteros — per-is-sot'-er-os )

the comparative of perissos, "over and above, abundant," signifies "more abundant, greater," e.g., of condemnation, Mark 12:40 ; Luke 20:47 . See ABUNDANT , C, No. 2.

Greatest

1: μέγας
(Strong's #3173 — Adjective — megas — meg'-as )

for which see GREAT , No. 1, is translated "the greatest," in Acts 8:10 ; Hebrews 8:11 . The whole phrase, lit., "from small to great," is equivalent to the Eng. idiom "one and all." It is used in the Sept., e.g., in 1 Samuel 5:9 : "God smote the people of Gath from the least to the greatest," ("both small and great"). So 1 Samuel 30:19 ; 2 Chronicles 34:30 , etc. See GREAT.

2: μείζων
(Strong's #3187 — Adjective — meizon — mide'-zone )

the comparative of No. 1, is sometimes translated "greatest;" besides the two cases given under GREATER, No. 1, where the RV corrects the AV, "greatest" to "greater" (Matthew 13:32 ; Luke 22:26 ), the RV itself has "greatest" for this comparative in the following, and relegates "greater" to the margin, Matthew 18:1, 4 ; Matthew 23:11 ; Mark 9:34 ; Luke 9:46 ; Luke 22:24 . See GREATER , MORE.

Greatly

1: λίαν
(Strong's #3029 — Adverb — lian — lee'-an )

"very, exceedingly," is rendered "greatly" in Matthew 27:14 , of wonder; 2 Timothy 4:15 , of opposition; 2 John 1:4 ; 3 John 1:3 , of joy. See EXCEEDING , SORE , VERY.

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

is used in the neuter singular (polu) or the plural (polla), as an adverb; in the sing., e.g., Mark 12:27 ; in the plural, e.g., Mark 1:45 , "much;" Mark 5:23 , "greatly" (RV, "much"); Mark 5:38 , AV and RV, "greatly;" 1 Corinthians 16:12 (RV, "much"). See LONG , MUCH.

Note: In Acts 28:6 , AV, polu is rendered "a great while" (RV, "long").

3: μεγάλως
(Strong's #3171 — Adverb — megalos — meg-al'-oce )

from megas (GREAT, No. 1), is used of rejoicing, Philippians 4:10 .

4: χαρά
(Strong's #5479 — Noun Feminine — chara — khar-ah' )

"joy," is used in the dative case adverbially with the verb chairo, "to rejoice," in John 3:29 , "rejoiceth greatly," lit., "rejoiceth with joy."

Notes: (1) For sphodra, RV, "exceedingly," in Matthew 27:54 ; Acts 6:7 , see EXCEED , B, No. 2. (2) In the following the RV omits "greatly," as the verbs are adequately translated without, Philippians 1:8 ; 1 Thessalonians 3:6 ; 2 Timothy 1:4 . In the following the RV adds "greatly" to express the fuller force of the verb, Luke 1:29 ; Acts 16:34 ; 1 Peter 1:8 . (3) In 1 Peter 1:6 , "ye greatly rejoice," the adverb is not separately expressed, but is incorporated in the rendering of the verb agalliao, "to rejoice much, to exult."

Greatness

1: μέγεθος
(Strong's #3174 — Noun Neuter — megethos — meg'-eth-os )

akin to megas (see GREAT , No. 1), is said of the power of God, in Ephesians 1:19 .

2: ὑπερβολή
(Strong's #5236 — Noun Feminine — huperbole — hoop-er-bol-ay' )

denotes "expressed greatness," 2 Corinthians 4:7 ; 2 Corinthians 12:7 . see EXCEL , B, No. 1.

Greedily

* For GREEDILY see RUN , No. 9

Greediness

* For GREEDINESS see COVETOUSNESS , B, No. 3

Greedy

* For GREEDY see LUCRE

Green

1: χλωρός
(Strong's #5515 — Adjective — chloros — khlo-ros' )

akin to chloe, "tender foliage" (cp. the name "Chloe," 1 Corinthians 1:11 , and Eng., "chlorine"), denotes (a) "pale green," the color of young grass, Mark 6:39 ; Revelation 8:7 ; Revelation 9:4 , "green thing;" hence, (b) "pale," Revelation 6:8 , the color of the horse whose rider's name is Death. See PALE.

2: ὑγρός
(Strong's #5200 — Adjective — hugros — hoo-gros' )

denotes "wet, moist" (the opposite of xeros, "dry"); said of wood, sappy, "green," Luke 23:31 , i.e., if they thus by the fire of their wrath treated Christ, the guiltless, holy, the fruitful, what would be the fate of the perpetrators, who were like the dry wood, exposed to the fire of Divine wrath.

Greet, Greeting

A — 1: ἀσπάζομαι
(Strong's #782 — Verb — aspazomai — as-pad'-zom-ahee )

signifies "to greet, welcome," or "salute." In the AV it is chiefly rendered by either of the verbs "to greet" or "to salute." "There is little doubt that the revisers have done wisely in giving 'salute' ... in the passages where AV has 'greet.' For the cursory reader is sure to imagine a difference of Greek and of meaning when he finds, e.g., in Philippians 4:21 , "Salute evey saint in Christ Jesus. The brethren which are with me greet you,' or in 3 John 1:14 , "Our friends salute thee. Greet the friends by name'" (Hastings, Bible Dic.). In Acts 25:13 the meaning virtually is "to pay his respects to."

In two passages the renderings vary otherwise; in Acts 20:1 , of bidding farewell, AV, "embraced them," RV, "took leave of them," or, as Ramsay translates it, "bade them farewell;" in Hebrews 11:13 , of welcoming promises, AV, "embraced," RV, "greeted."

The verb is used as a technical term for conveying "greetings" at the close of a letter, often by an amanuensis, e.g., Romans 16:22 , the only instance of the use of the first person in this respect in the NT; see also 1 Corinthians 16:19, 20 ; 2 Corinthians 13:13 ; Philippians 4:22 ; Colossians 4:10-15 ; 1 Thessalonians 5:26 ; 2 Timothy 4:21 ; Titus 3:15 ; Philemon 1:23 ; Hebrews 13:24 ; 1 Peter 5:13, 14 ; 2 John 1:13 . This special use is largely illustrated in the papyri, one example of this showing how keenly the absence of the greeting was felt. The papyri also illustrate the use of the addition "by name," when several persons are included in the greeting, as in 3 John 1:14 (Moulton and Milligan, Vocab). See EMBRACE , LEAVE , SALUTE.

A — 2: χαίρω
(Strong's #5463 — Verb — chairo — khah'ee-ro )

"to rejoice," is thrice used as a formula of salutation in Acts 15:23 , AV, "send greeting," RV, "greeting;" so Acts 23:26 ; James 1:1 . In 2 John 1:10, 11 , the RV substitutes the phrase (to give) "greeting," for the AV (to bid) "God speed." See FAREWELL , GLAD , HAIL , JOY , REJOICE.

B — 1: ἀσπασμός
(Strong's #783 — Noun Masculine — aspasmos — as-pas-mos' )

a salutation, is always so rendered in the RV; AV, "greetings" in Matthew 23:7 ; Luke 11:43 ; Luke 20:46 ; it is used (a) orally in those instances and in Mark 12:38 ; Luke 1:29, 41, 44 ; (b) in written salutations, 1 Corinthians 16:21 (cp. A, No. 1, in ver. 20); Colossians 4:18 ; 2 Thessalonians 3:17 .

Grief, Grieve

A — 1: λύπη
(Strong's #3077 — Noun Feminine — lupe — loo'-pay )

signifies "pain," of body or mind; it is used in the plural in 1 Peter 2:19 only, RV, "griefs" (AV, "grief"); here, however, it stands, by metonymy, for "things that cause sorrow, grievances;" hence Tyndale's rendering, "grief," for Wycliffe's "sorews;" everywhere else it is rendered "sorrow," except in Hebrews 12:11 , where it is translated "grievous" (lit., "of grief"). See HEAVINESS , SORROW.

B — 1: λυπέω
(Strong's #3076 — Verb — lupeo — loo-peh'-o )

akin to A, denotes (a), in the Active Voice, "to cause pain, or grief, to distress, grieve," e.g., 2 Corinthians 2:2 (twice, Active and Passive Voices); 2 Corinthians 2:5 (twice), RV, "hath caused sorrow" (AV, "have caused grief," and "grieved"); 2 Corinthians 7:8 , "made (you) sorry;" Ephesians 4:30 , of grieving the Holy Spirit of God (as indwelling the believer); (b) in the Passive Voice, "to be grieved, to be made sorry, to be sorry, sorrowful," e.g., Matthew 14:9 , RV, "(the king) was grieved" (AV, "was sorry"); Mark 10:22 , RV, "(went away) sorrowful" (AV, "grieved"); John 21:17 , "(Peter) was grieved;" Romans 14:15 , "(if ... thy brother) is grieved;" 2 Corinthians 2:4 , "(not that) ye should be made sorry," RV, AV, "ye should be grieved." See HEAVINESS , SORROW , SORROWFUL , SORRY.

B — 2: συλλυπέω
(Strong's #4818 — Verb — sunlupeo — sool-loop-eh'-o )

or sullupeo, is used in the Passive Voice in Mark 3:5 , "to be grieved" or afflicted together with a person, said of Christ's "grief" at the hardness of heart of those who criticized His healing on the Sabbath day; it here seems to suggest the sympathetic nature of His grief because of their self-injury. Some suggest that the sun indicates the mingling of "grief" with His anger.

B — 3: στενάζω
(Strong's #4727 — Verb — stenazo — sten-ad'-zo )

"to groan" (of an inward, unexpressed feeling of sorrow), is translated "with grief" in Hebrews 13:17 (marg. "groaning"). It is rendered "sighed" in Mark 7:34 ; "groan," in Romans 8:23 ; 2 Corinthians 5:2, 4 ; "murmur," in James 5:9 , RV (AV, "grudge"). See GROAN , MURMUR , SIGH.

Notes: (1) Diaponeo, "to work out with labor," in the Passive Voice, "to be sore troubled," is rendered "being grieved" in Acts 4:2 ; Acts 16:18 , AV (RV, "sore troubled"). See TROUBLE. In some mss., Mark 14:4 . (2) Prosochthizo, "to be angry with," is rendered "was grieved" in Hebrews 3:10, 17 , AV (RV, "was displeased). See DISPLEASE.

Grievous, Grievously

A — 1: βαρύς
(Strong's #926 — Adjective — barus — bar-ooce' )

denotes "heavy, burdensome;" it is always used metaphorically in the NT, and is translated "heavy" in Matthew 23:4 , of Pharisaical ordinances; in the comparative degree "weightier," Matthew 23:23 , of details of the law of God; "grievous," metaphorically of wolves, in Acts 20:29 ; of charges, Acts 25:7 ; negatively of God's commandments, 1 John 5:3 (causing a burden on him who fulfills them); in 2 Corinthians 10:10 , "weighty," of Paul's letters. See HEAVY , WEIGHTY.

A — 2: πονηρός
(Strong's #4190 — Adjective — poneros — pon-ay-ros' )

"painful, bad," is translated "grievous" in Revelation 16:2 , of a sore inflicted retributively. See BAD.

A — 3: δυσβάστακτος
(Strong's #1419 — Adjective — dusbastaktos — doos-bas'-tak-tos )

"hard to be borne" (from dus, an inseparable prefix, like Eng. "mis---," and "un---," indicating "difficulty, injuriousness, opposition," etc., and bastazo, "to bear"), is used in Luke 11:46 and, in some mss., in Matthew 23:4 , "grievous to be borne;" in the latter the RV marg. has "many ancient authorities omit."

A — 4: χαλεπός
(Strong's #5467 — Adjective — chalepos — khal-ep-os' )

"hard," signifies (a) "hard to deal with," Matthew 8:28 (see FIERCE); (b) "hard to bear, grievous," 2 Timothy 3:1 , RV , "greivous" (AV, "perilous"), said of a characteristic of the last days of this age. See FIERCE.

Notes: (1) For the noun lupe, "grievous," in Hebrews 12:11 , see GRIEF. (2) In Philippians 3:1 , the adjective okneros, "shrinking," or "causing shrinking," hence, "tedious" (akin to okneo, "to shrink"), is rendered "irksome" in the RV (AV, "grievous"); the Apostle intimates that, not finding his message tedious, he has no hesitation in giving it. In Matthew 25:26 ; Romans 12:11 , "slothful."

B — 1: δεινῶς
(Strong's #1171 — Adverb — deinos — di-noce' )

akin to deos, "fear," signifies (a) "terribly," Matthew 8:6 , "grievously (tormented);" (b) "vehemently," Luke 11:53 . See VEHEMENTLY.

B — 2: κακῶς
(Strong's #2560 — Adverb — kakos — kak-oce' )

"badly, ill," is translated "grievously (vexed)," in Matthew 15:22 . See AMISS , EVIL , MISERABLY , SORE.

Notes: (1) In Mark 9:20 ; Luke 9:42 , the RV renders the verb susparasso "tare (him) grievously," the adverb bringing out the intensive force of the prefix su--- (i.e., sun); the meaning may be "threw violently to the ground." (2) In Matthew 17:15 , the idiomatic phrase, consisting of No. 2 (above) with echo, "to have," (lit., "hath badly"), is rendered "suffereth grievously," RV (AV, "is ... sore vexed").

Grind

1: ἀλήθω
(Strong's #229 — Verb — aletho — al-ay'-tho )

signifies "to grind at the mill," Matthew 24:41 ; Luke 17:35 . The Sept. has both the earlier form aleo, Isaiah 47:2 , and the later one aletho, used in the Koine period, Numbers 11:8 ; Judges 16:21 ; Ecclesiastes 12:3, 4 .

2: τρίζω
(Strong's #5149 — Verb — trizo — trid'-zo )

primarily of animal sounds, "to chirp, cry," etc., is used of grinding the teeth, Mark 9:18 , RV, "grindeth" (AV, "gnasheth with"). See GNASH.

Note: In Matthew 21:44 ; Luke 20:18 , likmao, "to winnow," as of grain, by throwing it up against the wind, to scatter the chaff and straw, hence has the meaning "to scatter," as chaff or dust, and is translated "will scatter ... as dust," RV (AV, "will grind ... to powder"). In the Sept. it is used of being scattered by the wind or of sifting (cp. Amos 9:9 ). The use of the verb in the papyri writings suggests the meaning, "to ruin, destroy" (Deissmann).

Groan, Groaning

A — 1: ἐμβριμάομαι
(Strong's #1690 — Verb — embrimaomai — em-brim-ah'-om-ahee )

from en, "in," and brime, "strength," is rendered "groaned" in John 11:33 (preferable to the RV marg., "He had indignation"); so in John 11:38 . The Lord was deeply moved doubtless with the combination of circumstances, present and in the immediate future. Indignation does not here seem to express His feelings. See CHARGE.

A — 2: στενάζω
(Strong's #4727 — Verb — stenazo — sten-ad'-zo )

see GRIEVE , B, No. 3.

A — 3: συστενάζω
(Strong's #4959 — Verb — sustenazo — soos-ten-ad'-zo )

"to groan together" (sun, "with," and No. 2) is used of the Creation in Romans 8:22 . In Romans 8:23 , No. 2 is used.

B — 1: στεναγμός
(Strong's #4726 — Noun Masculine — stenagmos — sten-ag-mos' )

akin to A, No. 2, is used in Acts 7:34 , in a quotation from Exodus 3:7 , but not from the Sept., which there has krauge, "a cry;" the word is used, however, in Exodus 2:24 ; in Romans 8:26 , in the plural, of the intercessory groanings of the Holy Spirit.

Gross

1: παχύνω
(Strong's #3975 — Verb — pachuno — pakh-oo'-no )

from pachus, "thick," signifies "to thicken, fatten;" in the Passive Voice, "to grow fat;" metaphorically said of the heart, to wax gross or dull, Matthew 13:15 ; Acts 28:27 .

Ground, Grounded

A — 1: γῆ
(Strong's #1093 — Noun Feminine — ge — ghay )

"the eath, land," etc., often denotes "the ground," e.g., Matthew 10:29 ; Mark 8:6 . See EARTH.

A — 2: ἔδαφος
(Strong's #1475 — Noun Neuter — edaphos — ed'-af-os )

"a bottom, base," is used of the "ground" in Acts 22:7 , suggestive of that which is level and hard. Cp. B, No. 1, below.

A — 3: χώρα
(Strong's #5561 — Noun Feminine — chora — kho'-rah )

"land, country," is used of property, "ground," in Luke 12:16 , "the ground (of a certain rich man)." See COUNTRY.

A — 4: χωρίον
(Strong's #5564 — Noun Neuter — chorion — kho-ree'-on )

a diminutive of No. 3, "a piece of land, a place, estate," is translated "parcel of ground" in John 4:5 . See FIELD.

A — 5: ἑδραίωμα
(Strong's #1477 — Noun Neuter — hedraioma — hed-rah'-yo-mah )

"a support, bulwark, stay" (from hedraios, "steadfast, firm;" from hedra, "a seat"), is translated "ground" in 1 Timothy 3:15 (said of a local church); the RV marg., "stay" is preferable.

Notes: (1) In Mark 4:16 the RV rightly has "rocky places" (petrodes) for AV, "stoney ground." (2) In Acts 27:29 , for the AV, "rocks" the RV has "rocky ground," lit., "rough places," i.e., a rocky shore. (3) In Luke 14:18 , agros, "a field," is translated "a piece of ground," AV, RV, "a field." See FIELD.

B — 1: ἐδαφίζω
(Strong's #1474 — Verb — edaphizo — ed-af-id'-zo )

akin to A, No. 2: See DASH.

B — 2: θεμελιόω
(Strong's #2311 — Verb — themelioo — them-el-ee-o'-o )

signifies "to lay the foundation of, to found" (akin to themelios, "a foundation;" from tithemi, "to put"), and is rendered "grounded" in Ephesians 3:17 , said of the condition of believers with reference to the love of Christ; in Colossians 1:23 , of their continuance in the faith. See FOUND.

C — 1: χαμαί
(Strong's #5476 — Adverb — chamai — kham-ah'ee )

(akin to Lat., humi, "on the ground," and homo, "man"), signifies "on the ground," John 9:6 , of the act of Christ in spitting on the "ground" before anointing the eyes of a blind man; in John 18:6 , "to the ground," of the fall of the rabble that had come to seize Christ in Gethsemane.

Grow

1: αὐξάνω
(Strong's #837 — Verb — auxano — owx-an'-o )

"to grow or increase," of the grow of that which lives, naturally or spiritually, is used (a) transitively, signifying to make to increase, said of giving the increase, 1 Corinthians 3:6, 7 ; 2 Corinthians 9:10 , the effect of the work of God, according to the analogy of His operations in nature; "to grow, become greater," e.g. of plants and fruit, Matthew 6:28 ; used in the Passive Voice in 13:32; Mark 4:8 , "increase;" in the Active in Luke 12:27 ; Luke 13:19 ; of the body, Luke 1:80 ; Luke 2:40 ; of Christ, John 3:30 , "increase;" of the work of the Gospel of God, Acts 6:7 , "increased;" Acts 12:24 ; Acts 19:20 ; of people, Acts 7:17 ; of faith, 2 Corinthians 10:15 (Passive Voice), RV, "growth" (AV, "is increased"); of believers individually, Ephesians 4:15 ; Colossians 1:6 , RV, 10 (Passive Voice), "increasing;" 1 Peter 2:2 ; 2 Peter 3:18 ; of the church, Colossians 2:19 ; of churches, Ephesians 2:21 . See INCREASE.

Note: Cp. auxesis, "increase," Ephesians 4:16 ; Colossians 2:19 .

2: γίνομαι
(Strong's #1096 — Verb — ginomai — ghin'-om-ahee )

"to become or come to be," is translated "grow" in Acts 5:24 , of the development of apostolic work. See ARISE , No. 5.

Notes: (1) In Matthew 21:19 , for AV, "let (no fruit) grow," the RV, more strictly, has "let there be (no fruit)." (2) In Hebrews 11:24 , ginomai is used with megas, "great," of Moses, lit., "had become great," RV, "had grown up" (AV, "had come to years").

3: ἔρχομαι
(Strong's #2064 — Verb — erchomai — er'-khom-ahee )

"to come or go," is translated "grew (worse)," in Mark 5:26 . See COME , No. 1.

4: ἀναβαίνω
(Strong's #305 — Verb — anabaino — an-ab-ah'ee-no )

"to ascend," when used of plants, signifies "to grow up," Mark 4:7, 32 ; in Mark 4:8 , of seed, "growing up," RV, AV, "that sprang up," (for the next word, "increasing," see No. 1). See ARISE , No. 6.

5: μηκύνω
(Strong's #3373 — Verb — mekunomai — may-koo'-no )

"to grow long, lengthen, extend" (from mekos, "length"), is used of the "growth" of plants, in Mark 4:27 .

Note: Three different words are used in Mark 4 of the "growth" of plants, or seed, Nos. 1,4, 5.

6: ὑπεραυξάνω
(Strong's #5232 — Verb — huperauxano — hoop-er-owx-an'-o )

"to increase beyond measure" (huper, "over," and No. 1), is used of faith and love, in their living and practical effects, 2 Thessalonians 1:3 . Lightfoot compares this verb and the next in the verse (pleonazo, "to abound") in that the former implies "an internal, organic growth, as of a tree," the latter "a diffusive or expansive character, as of a flood irrigating the land."

7: συναυξάνω
(Strong's #4885 — Verb — sunauxano — soon-owx-an'-o )

"to grow together," is in Matthew 13:30 .

8: φύω
(Strong's #5453 — Verb — phuo — foo'-o )

"to produce," is rendered "grew" (Passive Voice) in Luke 8:6 . See SPRING.

9: συμφύω
(Strong's #4855 — Verb — sumphuo — soom-foo'-o )

is used in Luke 8:7 , RV, "grow with."

Grudge

Grudgingly

* Note: In 2 Corinthians 9:7 , the phase ek lupes, lit., "out of sorrow" (ek, "out of," or "from," lupe, "sorrow, grief"), is translated "grudgingly" (RV marg., "of sorrow"); the "grudging" regret is set in contrast to cheerfulness enjoined in giving, as is the reluctance expressed in "of necessity."

Guard

A — 1: κουστωδία
(Strong's #2892 — Noun Feminine — koustodia — koos-to-dee'-ah )

"a guard," (Latin, custodia; Eng., "custodian"), is used of the soldiers who "guarded" Christ's sepulchre, Matthew 27:65, 66 ; Matthew 28:11 , and is translated "(ye have) a guard," "the guard (being with them)," and "(some of) the guard," RV, AV, "... a watch," "(setting a) watch," and "... the watch." This was the Temple guard, stationed under a Roman officer in the tower of Antonia, and having charge of the high priestly vestments. Hence the significance of Pilate's words "Ye have a guard." See WATCH.

A — 2: σπεκουλάτωρ
(Strong's #4688 — Noun Masculine — spekoulator — spek-oo-lat'-ore )

Latin, speculator, primarily denotes "a lookout officer," or "scout," but, under the emperors, "a member of the bodyguard;" these were employed as messengers, watchers and executioners; ten such officers were attached to each legion; such a guard was employed by Herod Antipas, Mark 6:27 , RV, "a soldier of his guard" (AV, "executioner").

A — 3: φύλαξ
(Strong's #5441 — Noun Masculine — phulax — foo'-lax )

"a guard, keeper" (akin to phulasso, "to guard, keep"), is translated "keepers" in Acts 5:23 ; in Acts 12:6, 19 , RV, "guards" (AV, "keepers"). See KEEPER.

Notes: (1) In Acts 28:16 , some mss. have the sentence containing the word stratopedarches, "a captain of the guard." See CAPTAIN. (2) In Philippians 1:13 , the noun praitorion, the "praetorian guard," is so rendered in the RV (AV, "palace").

B — 1: φυλάσσω
(Strong's #5442 — Verb — phulasso — foo-las'-so )

"to guard, watch, keep" (akin to A, No. 3), is rendered by the verb "to guard" in the RV (AV, "to keep") of Luke 11:21 ; John 17:12 ; Acts 12:4 ; Acts 28:16 ; 2 Thessalonians 3:3 ; 1 Timothy 6:20 ; 2 Timothy 1:12, 14 ; 1 John 5:21 ; Jude 1:24 . In Luke 8:29 , "was kept under guard," RV (AV, "kept"). See BEWARE , KEEP , OBSERVE , PRESERVE , SAVE , WARE OF , WATCH.

B — 2: διαφυλάσσω
(Strong's #1314 — Verb — diaphulasso — dee-af-oo-las'-so )

a strengthened form of No. 1 (dia, "through," used intensively), "to guard carefully, defend," is found in Luke 4:10 (from the Sept. of Psalms 91:11 ), RV, "to guard" (AV, "to keep").

B — 3: φρουρέω
(Strong's #5432 — Verb — phroureo — froo-reh'-o )

a military term, "to keep by guarding, to keep under guard," as with a garrison (phrouros, "a guard, or garrison"), is used, (a) of blocking up every way of escape, as in a siege; (b) of providing protection against the enemy, as a garrison does; see 2 Corinthians 11:32 , "guarded." AV, "kept," i.e., kept the city, "with a garrison." It is used of the security of the Christian until the end, 1 Peter 1:5 , RV, "are guarded," and of the sense of that security that is his when he puts all his matters into the hand of God, Philippians 4:7 , RV, "shall guard," In these passages the idea is not merely that of protection, but of inward garrisoning as by the Holy Spirit; in Galatians 3:23 ("were kept in ward"), it means rather a benevolent custody and watchful guardianship in view of worldwide idolatry (cp. Isaiah 5:2 ). See KEEP.