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Overview
Study the meaning of biblical words in the original languages without spending years learning Greek. W. E. Vine’s New Testament Word Pictures places every key word from Vine’s classic Expository Dictionary of New Testament Words in Bible book and verse-by-verse order. The text of the King James Version of the Bible is included for context, but W. E. Vine’s New Testament Word Pictures is keyed to the Strong’s numbering system and can be used with any Bible translation.
A great tool for students, pastors, teachers, and anyone who enjoys biblical word studies, this unique resource explains the meaning behind the key words and contains elements of a dictionary, concordance, and commentary. Edited by Martin Manser, W. E. Vine’s New Testament Word Pictures is available in two companion volumes:Matthew to Acts and Romans to Revelation.
Features include:
- Every key word from Vine’s Expository Dictionary of New Testament Words explained
- Verse-by-verse order for ease of use
- King James Version text with keys to Strong’s numbers
- W.E. Vine's original comments on alternative readings from the Revised Standard Version of the Bible
- Inspirational quotes to add a fresh edge to teaching
Product Details
| ISBN-13: | 9780718036928 |
|---|---|
| Publisher: | Nelson, Thomas, Inc. |
| Publication date: | 07/14/2015 |
| Sold by: | HarperCollins Publishing |
| Format: | eBook |
| Pages: | 1008 |
| File size: | 4 MB |
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New Testament Word Pictures
Romans to Revelation Every Verse Explained
By W. E. VINE, F. F. Bruce, Martin H. Manser
Thomas Nelson
Copyright © 2015 W. E. VineAll rights reserved.
ISBN: 978-0-7180-3692-8
CHAPTER 1
Romans
1:1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
Servantdoulos (1401), an adjective, signifying "in bondage," Rom. 6:19 (neuter plural, agreeing with mele, "members"), is used as a noun, and as the most common and general word for "servant," frequently indicating subjection without the idea of bondage; it is used (a) of natural conditions, e.g., Matt. 8:9; 1 Cor. 7:21, 22 (1st part); Eph. 6:5; Col. 4:1; 1 Tim. 6:1; frequently in the four Gospels; (b) metaphorically of spiritual, moral and ethical conditions: "servants" (1) of God, e.g., Acts 16:17; Titus 1:1; 1 Pet. 2:16; Rev. 7:3; 15:3; the perfect example being Christ Himself, Phil. 2:7; (2) of Christ, e.g., Rom. 1:1; 1 Cor. 7:22 (2nd part); Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12; Jas. 1:1; 2 Pet. 1:1; Jude 1; (3) of sin, John 8:34 (RV, "bondservants"); Rom. 6:17, 20; (4) of corruption, 2 Pet. 2:19 (RV, "bondservants"); cf. the verb douloo. The feminine, doule, signifies "a handmaid," Luke 1:38, 48; Acts 2:18.
Calledkletos (2822), "called, invited," is used, (a) "of the call of the gospel," Matt. 20:16; 22:14, not there "an effectual call," as in the Epistles, Rom. 1:1, 6-7; 8:28; 1 Cor. 1:2, 24; Jude 1; Rev. 17:14; in Rom. 1:7 and 1 Cor. 1:2 the meaning is "saints by calling"; (b) of "an appointment to apostleship," Rom. 1:1; 1 Cor. 1:1.
Separatedaphorizo (87 3), "to mark off by bounds" (apo, "from," horizo, "to determine"; horos, "a limit"), "to separate," is used of "(a) the Divine action in setting men apart for the work of the gospel, Rom. 1:1; Gal. 1:15; (b) the Divine judgment upon men, Matt. 13:49; 25:32; (c) the separation of Christians from unbelievers, Acts 19:9; 2 Cor. 6:17; (d) the separation of believers by unbelievers, Luke 6:22; (e) the withdrawal of Christians from their brethren, Gal. 2:12. In (c) is described what the Christian must do, in (d) what he must be prepared to suffer, and in (e) what he must avoid."
Gospeleuangelion (209 8), 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; 20:24; 1 Pet. 4:17. Apart from those references and those in the Gospels of Matthew and Mark, and Rev. 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 Cor. 15:1-3; (b) of the interpretation of these facts, e.g., Rom. 2:16; Gal. 1:7, 11; 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; Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thess. 2:2, 9; 1 Pet. 4:17; God, concerning His Son, Rom. 1:1-3; His Son, Rom. 1:9; Jesus Christ, the Son of God, Mark 1:1; our Lord Jesus, 2 Thess. 1:8; Christ, Rom. 15:19, etc.; the glory of Christ, 2 Cor. 4:4; the grace of God, Acts 20:24; the glory of the blessed God, 1 Tim. 1:11; your salvation, Eph. 1:13; peace, Eph. 6:15. Cf. also "the gospel of the Kingdom," Matt. 4:23; 9:35; 24:14; "an eternal gospel," Rev. 14:6. In Gal. 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., Matt. 4:23; Gal. 2:2; (2) laleo, "to speak," 1 Thess. 2:2; (3) diamarturomai, "to testify (thoroughly)," Acts 20:24; (4) euangelizo, "to preach," e.g., 1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11; (5) katangello, "to proclaim," 1 Cor. 9:14; (6) douleuo eis, "to serve unto" ("in furtherance of"), Phil. 2:22; (7) sunathleo en, "to labor with in," Phil. 4:3; (8) hierourgeo, "to minister," Rom. 15:16; (9) pleroo, "to preach fully," Rom. 15:19; (10) sunkakopatheo, "to suffer hardship with," 2 Tim. 1:8; (b) with regard to its reception or otherwise: (1) dechomai, "to receive," 2 Cor. 11:4; hupakouo, "to hearken to, or obey," Rom. 10:16; 2 Thess. 1:8; pisteuo en, "to believe in," Mark 1:15; metastrepho, "to pervert," Gal. 1:7.
See also Preach the gospel at Romans 1:15.
1:2 (Which he had promised afore by his prophets in the holy scriptures,)
Promised aforeproepangellomai (4279), "to promise before" (pro, "before", epangellomai, "to promise"), is translated by the one word "aforepromised," in the RV of 2 Cor. 9:5; in Rom. 1:2, "promisedafore."
Scripturesgraphe (1124), akin to grapho, "to write" (Eng., "graph," "graphic," etc.), primarily denotes "a drawing, painting"; then "a writing," (a) of the OT Scriptures, (1) in the plural, the whole, e.g., Matt. 21:42; 22:29; John 5:39; Acts 17:11; 18:24; Rom. 1:2, where "the prophets" comprises the OT writers in general; 15:4; 16:26, lit., "prophetic writings," expressing the character of all the Scriptures; (2) in the singular in reference to a particular passage, e.g., Mark 12:10; Luke 4:21; John 2:22; 10:35 (though applicable to all); 19:24, 28, 36, 37; 20:9; Acts 1:16; 8:32, 35; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 3:8, 22; 4:30; 1 Tim. 5:18, where the 2nd quotation is from Luke 10:7, from which it may be inferred that the apostle included Luke's Gospel as "Scripture" alike with Deuteronomy, from which the first quotation is taken; in reference to the whole, e.g. Jas. 4:5 (see RV, a separate rhetorical question from the one which follows); in 2 Pet. 1:20, "no prophecy of Scripture," a description of all, with special application to the OT in the next verse; (b) of the OT Scriptures (those accepted by the Jews as canonical) and all those of the NT which were to be accepted by Christians as authoritative, 2 Tim. 3:16; these latter were to be discriminated from the many forged epistles and other religious "writings" already produced and circulated in Timothy's time. Such discrimination would be directed by the fact that "every Scripture," characterized by inspiration of God, would be profitable for the purposes mentioned; so the RV. The KJV states truth concerning the completed canon of Scripture, but that was not complete when the apostle wrote to Timothy. The Scriptures are frequently personified by the NT writers (as by the Jews, John 7:42), (a) as speaking with divine authority, e.g., John 19:37; Rom. 4:3; 9:17, where the Scripture is said to speak to Pharaoh, giving the message actually sent previously by God to him through Moses; Jas. 4:5; (b) as possessed of the sentient quality of foresight, and the active power of preaching, Gal. 3:8, where the Scripture mentioned was written more than four centuries after the words were spoken. The Scripture, in such a case, stands for its divine Author with an intimation that it remains perpetually characterized as the living voice of God. This divine agency is again illustrated in Gal. 3:22 (cf. v. 10 and Matt. 11:13).
1:3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
Madeginomai (1096), "to become," is sometimes translated by the passive voice of the verb to make, e.g., Matt. 9:16; John 1:3 (three times), 10; 8:33; Rom. 11:9; 1 Cor. 1:30; 3:13; 4:9, 13; Eph. 2:13; 3:7; Phil. 2:7 (but RV marg., "becoming"); Col. 1:23, 25; Heb. 5:5; 6:4; 7:12, 16, 21, 26; 11:3; Jas. 3:9; 1 Pet. 2:7. In many places the RV translates otherwise, and chiefly by the verb to become, e.g., Matt. 25:6, "there is"; 27:24, "was arising"; John 1:14, "became"; John 2:9, "become"; Rom. 1:3, "born"; 2:25, "is become"; 10:20, "became"; Gal. 3:13, "having become"; 4:4, "born" (twice); Heb. 3:14, "are become", 7:22, "hath ... become."
Seedsperma (4690), akin to speiro, "to sow" (Eng., "sperm," "spermatic," etc.), has the following usages, (a) agricultural and botanical, e.g., Matt. 13:24, 27, 32 (for the KJV of vv. 19, 20, 22, 23); 1 Cor. 15:38; 2 Cor. 9:10; (b) physiological, Heb. 11:11; (c) metaphorical and by metonymy for "offspring, posterity," (1) of natural offspring, e.g., Matt. 22:24, 25, RV, "seed" (KJV, "issue"); John 7:42; 8:33, 37; Acts 3:25; Rom. 1:3; 4:13, 16, 18; 9:7 (twice), 8, 29; 11:1; 2 Cor. 11:22; Heb. 2:16; 11:18; Rev. 12:17; Gal. 3:16, 19, 29; in the 16th v., "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," quoted from the Sept. of Gen. 13:15 and 17:7, 8, there is especial stress on the word "seed," as referring to an individual (here, Christ) in fulfillment of the promises to Abraham — a unique use of the singular. While the plural form "seeds," neither in Hebrew nor in Greek, would have been natural any more than in English (it is not so used in Scripture of human offspring; its plural occurrence is in 1 Sam. 8:15, of crops), yet if the divine intention had been to refer to Abraham's natural descendants, another word could have been chosen in the plural, such as "children"; all such words were, however, set aside, "seed" being selected as one that could be used in the singular, with the purpose of showing that the "seed" was Messiah. Some of the rabbis had even regarded "seed," e.g., in Gen. 4:25 and Isa. 53:10, as referring to the Coming One. Descendants were given to Abraham by other than natural means, so that through him Messiah might come, and the point of the apostle's argument is that since the fulfillment of the promises of God is secured alone by Christ, they only who are "in Christ" can receive them; (2) of spiritual offspring, Rom. 4:16, 18; 9:8; here "the children of the promise are reckoned for a seed" points, firstly, to Isaac's birth as being not according to the ordinary course of nature but by divine promise, and, secondly, by analogy, to the fact that all believers are children of God by spiritual birth; Gal. 3:29. As to 1 John 3:9, "his seed abideth in him," it is possible to understand this as meaning that children of God (His "seed") abide in Him, and do not go on doing (practicing) sin (the verb "to commit" does not represent the original in this passage). Alternatively, the "seed" signifies the principle of spiritual life as imparted to the believer, which abides in him without possibility of removal or extinction; the child of God remains eternally related to Christ, he who lives in sin has never become so related; he has not the principle of life in him. This meaning suits the context and the general tenor of the Epistle.
1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Declaredhorizo (3724), "to mark off by boundaries," signifies "to determine," usually of time; in Rom. 1:4, Christ is said to have been "marked out" as the Son of God, by the fact of His resurrection; "declared" (RV, marg., "determined") "to make plain," is rendered "to declare" in 1 Cor. 1:11, KJV; 3:13; Col.1:8.
Godtheos (2316), (I) in the polytheism of the Greeks, denoted "a god or deity," e.g., Acts 14:11; 19:26; 28:6; 1 Cor. 8:5; Gal. 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 Tim. 2:5; self-existence, John 5:26; immutability, Jas. 1:17; eternity, Rom. 1:20; universality, Matt. 10:29; Acts 17:26-28; almighty power Matt. 19:26; infinite knowledge, Acts 2:23; 15:18; Rom. 11:33, creative power, Rom. 11:36; 1 Cor. 8:6; Eph. 3:9; Rev. 4:11; 10:6; absolute holiness, 1 Pet. 1:15; 1 John 1:5; righteousness, John 17:25; faithfulness, 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3; 1 John 1:9; love, 1 John 4:8, 16; mercy, Rom. 9:15, 18; truth fulness, Titus 1:2; Heb. 6:18.
(b) The divine attributes are likewise indicated or definitely predicated of Christ, e.g., Matt. 20:18-19; John 1:1-3; 1:18, RV, marg.; 5:22-29; 8:58; 14:6; 17:22-24; 20:28; Rom. 1:4; 9:5; Phil. 3:21; Col. 1:15; 2:3; Titus 2:13, RV; Heb. 1:3; 13:8; 1 John 5:20; Rev. 22:12, 13.
(c) Also of the Holy Spirit, e.g., Matt. 28:19; Luke 1:35; John 14:16; 15:26; 16:7-14; Rom. 8:9, 26; 1 Cor. 12:11; 2 Cor. 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 article" (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 Rom. 7:22, in the phrase "the law of God," both nouns have the article; in v. 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 v. 25 the word "God" is not simply titular; the absence of the article stresses His character as lawgiver. In the following titles God is described by certain of His attributes; the God of glory, Acts 7:2; of peace, Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20; of love and peace, 2 Cor. 13:11; of patience and comfort, Rom. 15:5; of all comfort, 2 Cor. 1:3; of hope, Rom. 15:13; of all grace, 1 Pet. 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., Matt. 22:32, the expression marks the relationship in which the person stands to God and God to him.
(Continues...)
Excerpted from New Testament Word Pictures by W. E. VINE, F. F. Bruce, Martin H. Manser. Copyright © 2015 W. E. Vine. Excerpted by permission of Thomas Nelson.
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Table of Contents
Contents
ROMANS TO REVELATION,Introduction, 1,
Thank you, Professor F. F. Bruce, 2,
Romans, 3,
1 Corinthians, 150,
2 Corinthians, 281,
Galatians, 377,
Ephesians, 443,
Philippians, 503,
Colossians, 551,
1 Thessalonians, 600,
2 Thessalonians, 644,
1 Timothy, 671,
2 Timothy, 725,
Titus, 766,
Philemon, 792,
Hebrews, 800,
James, 916,
1 Peter, 967,
2 Peter, 1027,
1 John, 1066,
2 John, 1100,
3 John, 1106,
Jude, 1112,
Revelation, 1130,