ADOPTION, Uiothesia, huiothesia, adoption, or the choosing for a son, Rom. viii. 15, 23. ix. 4. Gal. iv. 5. Eph. i. 5. Occurring only in the five preceding sentences, its meaning is easily ascertained. The spirit of adoption is the spirit of a son; the adoption of the body in its redemption from the grave, and its union with an adopted spirit in a glorious immortality. The adoption which pertained to Israel according to the flesh, was their peculiar relation to God from among all nations, and his paternal government over them. But the adoption of men, through Jesus Christ, into the rank of sons and heirs of God, is the transcendent glory of the embassy of Jesus, and of his religion.

      AGE, Aion, Aion (derived from aei, always, and on, being). Its radical idea is indefinite duration. It is in all versions differently translated. We have the phrase eis aiona, or eis ton aiona, in the singular form, thirty-two times; and in the plural form twenty-six times, translated in the common version, "always" and "forever." The word aion in other passages also alludes to duration. The phrase, "since," and "before the aion (world) began," occurs in Luke i. 70. John ix. 32. Acts iii. 21. xv. 18. Eph. iii. 9. The phrase, Sunteleia tou aionos, occurs in Matthew five times, rendered "the end of the world;" by Dr. Campbell, "the conclusion of this state;" and in Hebrews ix. 26. in the plural form, rendered, "once in the end of the world." Also, 1 Cor. x. 11. tele ton aionon, (end of the world). 2 Peter iii. 18. we have it connected with day--"the day of eternity"--tou aionos. Also, with King--"King of Eternity," or "King of ages"--"eternal King." 1 Tim. i. 17. It is also found, Eph. ii. 7. iii. 21. Col. i. 26. rendered ages, Com. Ver. and [69] Eph. iii. 11. rendered eternal. Besides the above, we have the present world, or "this world," Matth. xii. 32. Mark x. 30. Luke xviii. 30. Gal. i. 4. 2 Tim. iv. 10. Titus ii. 12. Eph. i. 21. Rom. xii. 2.--and "the world to come," Matth. xii. 32. Heb. vi. 5.

      To these may be added, "cares of this world," Matthew xiii. 22. Mark iv. 19.; "Children of this world," Luke xvi. 8. xx. 34.; "Disputers of this world," 1 Cor. i. 20.; "Wisdom of this world," 1 Cor. ii. 6.; "Rulers of this world," 1 Cor. ii. 6, 8.; "Wise in this world," 1 Cor. iii. 18.; "God of this world," 2 Cor. iv. 4.; "Darkness of this world;" Ephes. vi. 12.; "He made the worlds," and "The worlds were made," Hebrews i. 2. xi. 3. Once only is it rendered course, in connexion with kosmos, world;, Eph. ii. 2. "The course of this kosmos."

      More than sixty times in the common version, aion is rendered by such words as express the longest duration. It also indicates a state of things, or course of arrangements, which we sometimes call a dispensation, state, or age. It is found about one hundred times in the Christian Scriptures.

      The word kosmos, translated almost uniformly world, which is found one hundred and eighty-four times in the New Testament, is in some respects very different from aion. Concerning the word kosmos, we would have it noticed, that it is never found in the plural form in the Christian Scriptures. There is but one kosmos, though different aions, found in this volume. Kosmos denotes the material globe with all its elements--sometimes the universe; and by a figure called metonymy, which substitute the thing containing for the thing contained, the human family is often called the world. God is said to have loved the kosmos, but not the aion. The kosmos is said to have been founded; but the aions disposed, arranged, or constituted. The phrase "foundation of the world," occurs ten times, and always kosmos. But wherever mere time or continuance is implied, it is always aion, and not kosmos.

      As we have given all the places where aion is translated world, the English reader can easily ascertain where kosmos occurs. This data will afford him matter for reflection.

      AMBASSADORS of Christ, Presbeus, (from presbeuo, to go upon, or perform an embassy.) The verb occurs only twice in the writings of the Apostles, 2 Cor. v. 20. Eph. vi. 20. and is exclusively applied to the Apostles, who alone, of all christian teachers, carried a message from the person of the Great King to his rebellious subjects. Presbeuo occurs twice in Luke in this sense, chaps. xiv. 32. xix. 14. To hold a commission and carry a message immediately from the person of the Prince.

      ANALOGY OF FAITH, Analogian tes pisteos, analogian tes pisteos, literally, the analogy of faith. This phrase, indeed the word analogia, occurs but once in the Christian Scriptures. We have in the same connexion, the phrase metron tes pisteos, metron tes pisteos, the measure or portion of faith, Rom. xii. 3, 6. This phrase also occurs but once, and naturally means the portion of belief, or of the truth believed, which the speaker is supposed to possess. Let him not transcend his knowledge of the truth, but speak in accordance with his own consciousness of what he understands and believes. But "the analogy of faith," or proportion of faith, is not so easily decided. Analogy, in the classic import of the term, means resemblance, or in accordance with something. The analogy of faith, in speculative theology, means, "according to the scope or system of revealed truth," which is so arbitrary, that every one's own system in his analogy of faith. Yet the Apostle might mean, Let him interpret, preach, or speak, according to the general scope of the ancient revelations. But there is a meaning more in accordance with the context, which we prefer, which is well expressed by Professor Stuart:--"Let not the Prophets exceed what is entrusted to them. Let them keep within the bounds of their reason and consciousness, and not like the heathen (manteis) rave, or speak they know not what." To this agree the interpretations of Chrysostom, Theodoret, Oecumenius, Pelagius, Calvin, Flat, Tholuck, and many others, says Mr. Stuart. To these I will add Locke, Dr. G. Campbell, and Whitby, who learnedly contend that analogia here imports proportion, measure, rate, and is the same with "measure of faith," verse 3. The analogy of faith, in popular import, is every one's own creed; but the proportion of faith in every one's measure of knowledge of the Christian religion.

      ANGEL, Aggellos, angellos, messenger, occurs one hundred and eighty-three times in the Christian Scriptures, and is applied to celestial spirits, to men, good and bad; to the agents of satan; to the winds, fire, pestilence, and every creature which God employs as his special agent. It is the name of office, and not of nature. The nature of the celestial spirits is not revealed to us, but they are known as messengers of God, of great intellectual and moral endowments, and as excelling in wisdom and power. See on Angel of the Lord.

      ANIMAL MAN, "natural man," Psuchikos anthropos, psuchichos anthropos. This term is first found in 1st Corinthians ii. 14. and by the King's translators is rendered the natural man, contrasted with the spiritual man. It occurs only six times in the Christian Scriptures, and is translated in the common version by the following words. 1 Cor. ii. 14. natural. 1 Cor. xv. 44. twice in this verse, and once in verse 46. in connexion with body, translated natural. James iii. 15. translated sensual. Jude, 19th verse, applied to persons, sensual. It is three times applied to the body, which is certainly animal; once to wisdom, which is [70] not natural wisdom; and twice to the whole person. Parkhurst defines it as signifying animal or sensual, as opposed to spiritual, and cites 1st Cor. ii. 14. James iii. 15. and Jude 19th verse, in proof of this. His second and last meaning of it is animal, opposed to spiritual or glorified, and quotes 1st Cor. xv. 44, 46. as proof. We prefer animal in the passage first quoted; for the animal man there spoken of is supposed to be destitute of all knowledge which comes by revelation, and withal so sensual as to despise it. Locke also prefers animal to natural in this passage, and defines the animal and spiritual man in the following terms:--"The animal is opposed to the spiritual man--the one signifying a man who has no higher principles to build on than those of natural reason; the other, a man that founds his faith and religion on divine revelation."

      ANSWER OF A GOOD CONSCIENCE. The word translated answer, is eperotema, eperotema, which is found but once in the whole volume. The verb eperotao, which occurs fifty-nine times, from which it is derived, signifies to ask, interrogate, question, inquire. Parkhurst says, that "the Apostle very probably alludes to the questions and answers which we learn from Tertullian were used at baptism. The Bishop asked, Dost thou renounce satan? Dost thou believe in Christ? The candidate answered, I renounce--I believe." [Carr, in his Antiquities, details these matters more fully.] "This, Tertullian, De Baptismo, chapter xviii. calls sponsionem salutis, an engagement of salvation."--Grotius, Mill, and Wolfius concur in interpreting eperotema, 1 Peter iii. 3. the response or answer.

      We have little or no confidence in the many comments and criticisms we have read on this word, and the whole construction of this passage, and we have examined not a few. The common French render it the response; Beza, the stipulation; Sir Norton Knatchbull, the covenant; others, the engagement. Macknight is in doubt, though he gives answer, which cannot be the meaning of a word naturally descended from a verb more than fifty times rendered to ask, to seek, to desire, to beseech, in the common version. After much examination of all the alleged difficulties, both in the punctuation, the relative ho, and the word eperotema, we adopt the following punctuation and translation of this passage; which is the most natural, and, we think, obviously the most defensible:--

      "In the days of Noah when the Ark was preparing, wherein few (that is eight) souls were saved through water. Immersion, which is the antitype, does also now save us--not the putting away the filth of the flesh, but the seeking of a good conscience towards God, by the resurrection of Jesus Christ."

      ANTICHRIST, Antichristos, Antichristos, against Christ, occurs only five times--1st John ii. 18, 22. twice; iv. 5. 2d John, 7th verse. Antichrist is defined by John to be any individual who denies the Father and Son. Such were apostate christians who renounced the hope, and denied the Father and the Son. Compare 1st John ii. 18 and 22. Every spirit that confesses not that Jesus Christ has actually come in the flesh, literally and truly, profess what he may, has the spirit of antichrist, and does deny both the Father and the Son. Paul's Man of Sin, and John's Antichrist, are not two names for the same personage.

      APOSTLE, Apostolos, Apostolos, one sent by another. It occurs more than eighty times in the Christian Scriptures. It is applied to Jesus, to the Twelve, to Barnabas, Sylvanus, Timothy, Epaphras, and some others. There are three orders mentioned in the sacred writings. Jesus Christ was the Apostle of God, and is the Apostle of the christian profession. Hebrews iii. 1. compared with John xvii. 18. It is applied to the twelve personal companions of Jesus, who are called his Apostles; and it is applied to persons sent out by the congregations. 2 Cor. viii. 23. Phil. ii. 25.

      ATONEMENT, Katallage, Katallage, from katallasso, reconciliation. It occurs Romans v. 11. xi. 15. 2 Cor. v. 18, 19. In all four times: in the first instance translated atonement in the common version; and in the other three, reconciling, reconciliation. The verb occurs, Rom. v. 10. twice; 1 Cor. vii. 11. 2d Cor. v. 18, 19, 20; in all six times; and always rendered reconcile. Reconciliation is the coming together of parties at variance. We see no good reason why it should not always be translated reconciliation.

      BAPTIZE, Bapto, Baptizo, bapto, baptizo. These words are never translated sprinkle or pour, either in the common version, or in any other, ancient or modern. Bapto occurs three times, Luke xvi. 24. John xiii. 26. Rev. xix. 13. and is always translated dip by the authority of King James. Baptizo occurs seventy-nine times: of these seventy-seven times, it is not translated at all, but adopted into the language; and twice, viz. Mark vii. 4. Luke xi. 38. it is translated wash, without regard to the manner in which this washing was performed. Dr. Campbell explains the manner of this washing in his note on Mark vii. 4. which he renders, "Wash their hands by dipping them." All lexicographers translate it by the words immerse, dip, or plunge--not one by sprinkle or pour; metonymically some translate it wash, and dye (to color).

      In the Greek version of the Old Testament, bapto frequently occurs in the law, and is contrasted with sprinkling and pouring in the performance of certain rites, where every thing depended on the manner of doing them. Thus we have sprinkle, pour and dip, in the same institution, occurring in Leviticus xiv. 15, 16. "He shall pour the oil, he shall dip his finger in it, and he shall sprinkle the oil." Here we have cheo, to pour; raino, [71] to sprinkle; bapto, to dip, contradistinguished in the same institution. No word in the Greek language is more definite.

      BAPTISM, Baptisma, Baptismos, baptisma, baptismos. These words are neither in the common version, nor in any other, translated sprinkling or pouring. Baptismos occurs four times, once translated wash; and baptisma, twenty-two times, never translated at all by the King's authority; but by Campbell and Macknight sometimes translated immersion, and in other places retained in the original form; but never by them rendered sprinkling or pouring.

      BAPTISM BY FIRE.--Compare Malachi iv. and Matthew iii. 10, 11, 12. from which it appears that to be "immersed in fire" is the emblem of destruction, as the "burning up of chaff," and "turning of dry trees into fuel," were the emblems of this visitation. In the day of vengeance all who would submit to Jesus would be immersed in fire, as Malachi foretold, and as the Baptist preached to the Pharisees and Sadducees.

      BAPTISM IN THE HOLY SPIRIT, as promised by Jesus, Acts i. 5. and explained on Pentecost, Acts ii. and in the house of Cornelius, Acts x. 16, 17, indicated those supernatural gifts of the Holy Spirit bestowed, for the confirmation of the testimony, upon the Apostles and first converts from among the Jews and Gentiles. This immersion of the Jews and Gentiles was only once, as in the case of private or personal immersion. So Peter explains it, Acts xi. 15. compared with verses 16, 17. These gifts appearing externally and internally of the persons on the Apostles and the first fruits of both people, were so overwhelming as to be figuratively called an immersion in the Holy Spirit.

      BISHOP, Episkopos. Episcopos, overseer, occurs five times: Acts xx. 28. translated overseer.--Phil. i. 1. bishops.--1 Tim. iii. 2. bishop.--Titus i. 7. bishop.--1 Peter ii. 25. bishop. Other versions have it sometimes overseer, and sometimes bishop. The verb occurs twice, epsicopeo--Hebrews xii. 15. "looking diligently;" and 1 Peter v. 2. "taking the oversight." Episcope also occurs four times--Luke xix. 44. translated visitation; Acts i. 20. bishopric, overseer's office, and simply office. 1 Tim. iii. 1. the office of a bishop; and 1 Peter ii. 12. visitation. From all the usages of this word, it plainly denotes one who has the oversight of Christians, a plurality of such was in many of the ancient congregations.

      BLASPHEMY, Blasphemia, Blasphemia--speaking against. It is found nineteen times; applied to men, to God, and the Holy Spirit. Matthew xii. 31. xv. 19. xxvi. 65. twice; Mark ii. 7. iii. 28. vii. 22. xiv. 64. John x. 33. Ephesians iv. 31. Col. iii. 8. 1 Tim. vi. 4. Jude 9th verse. Revelation ii. 9. xiii. 1, 5, 6. xvii. 3.--from an examination of which its meaning may be clearly discerned.

      BODY OF CHRIST--Mystical Body--In speculative theology, a name given to the Christian community, equivalent to the metaphorical body of Christ, distinguished from his natural body. There is but one metaphorical, as there is but one literal body of Christ.--Of this body all Christians are members in particular. To it, belong all the Apostles, Prophets, Evangelists, Teachers, gifts, miracles, and honors bestowed by its head after his glorification. This body is the temple of the Holy Spirit. Jesus is the head, and the Holy Spirit is the soul of this body, from which all the members receive life, health, and joy. As the Head is glorified, so will all the members be glorified with him.

      CALL, Kaleo, kaleo, and Proskaleo, proskaleo, to call, to invite, occur often in the Christian Scriptures; the latter about thirty times, and the former about one hundred and fifty times. The latter is literally to call to one, and the former to call in every import of that word. In the following very important passages it is proskaleo:--Acts ii. 39. xiii. 2. xvi. 10. In the last passage it is used to denote a call to preach the gospel. In more than twenty of the places where it is found, it denotes the most ordinary calls given to persons on all sorts of occasions.

      CALLED, Kletos, kletos, from kaleo, to call. Kletos is found eleven times in the sacred books--always translated called. In the sacred writings it appears to have always the same meaning in which our Lord used it. He introduced it Matth. xx. 16. and repeated it chap. xxii. 14. "Many are called, but few chosen." The called are all who professedly obey Christ; but the approved or chosen are that class of these who honor their profession. It occurs eight times in the Epistles. Romans i. 1, 6, 7. viii. 28. 1 Cor. i. 1, 2, 24. Jude, 1st verse. In Revelation, chapter xvii. 14. it is used a descriptive of character. Those that are with the Lamb are "called, chosen, and faithful." The called, indeed, are now very many, but the choice spirits, or the chosen, are still few.

      CALLING, Klesis, klesis, profession; so the word is used in common intercourse. Every trade is termed a calling. The Christian's calling is from God, and leads to God. It is found Rom. xi. 29. 1 Cor. i. 26. vii. 20. Eph. i. 18. iv. 1, 4. Phil. iii. 14. 2 Thess. i. 11. 2 Tim. i. 9. Heb. iii. 1. 2 Peter i. 10.--in all eleven times. 1 Cor. vii. 20. it is used to designate a common trade. Eph. i. 18. it is translated vocation. In all other places, calling; and refers to the Christian profession. "You see your calling, brethren," says Paul. You see those of your profession. "Among them are not many noble," &c.--So one would speak to any fraternity if he desired the addressed to form a just estimate of the whole profession.

      CHARITY, Charis, charis, charity, free gift, favor. The word is often confounded with agape, agape, love. 1 Cor. xiii. agape, love, is found nine times, and charis, not once.-- [72] Charis is not once translated charity by the authors of the common version; and agape, love, is rendered charity twenty-five times. We have never rendered agape, charity; but have sometimes rendered charis, charity, when the connexion seemed to require it.

      CHRISTIAN, Christianos, Christianos. It is found only three times in the book--Acts xi. 26. xxvi. 28. and 1 Peter iv. 16. and was a name given to the disciples of Christ. A Christian is one who believes what Jesus says and does what he bids him.

      CHOSEN, Ekleltos--eklektos, elect, chosen. This word is found twenty-three times; seven times translated chosen, common version, Matthew xx. 16. xxii. 14. Luke xxiii. 35. Romans xvi. 13. 1st Peter ii. 4, 9. Revelation xvii. 14. and sixteen times elect. It is unquestionably used sometimes as descriptive of character, as we use the word chosen or choice: 'He is a choice or chosen General,' not regarding the manner in which he obtained the office, but the manner in which he performs the duty. Paul calls Rufus an elect or chosen person in the Lord, and as such salutes him. He salutes Appelles in the same sense, but chooses another word--dokimos, approved in the Lord, Matthew xx. 16. and xxii. 14. it seems to be used in the same sense. The approved are few. Thus Paul speaks of a few in Corinth as chosen or approved, in comparison of the many called, 1 Cor. xi. 19. The called here were many, (for he says they were all called,) but the chosen, the approved, were few.

      CHURCH, Ekklesia, Ecclesia, congregation, assembly, occurs one hundred and twenty times in the sacred books. It is derived from ekkleo, I call out, the called out. Such was the assembly in the wilderness, first designated the congregation. It is an assembly of the called, or those who are brought together by one leader, or profession. The whole community of professing christians make the one body or congregation of the Lord; and those meeting in one place constitute the christian congregation in that place. This word is applied to those in Jerusalem, Rome, Corinth, Ephesus; and, in the plural form, to the churches in Galatia, Judea, Asia, &c. Galatians i. 2, 22. 2d Cor. viii. 1, 18, 23. xi. 28. 1st Cor. vii. 17. xvi. 19. 1st Thess. i. 4. It is also very often applied to the whole body or aggregate of the faithful--1st Cor. xv. 9. Eph. i. 22. v: 23, 24, 25, 27, 29, 32. Gal. i. 13. Phil. iii. 6. Col. i. 24.

      COMFORTER, Parakletos, Paracletos, advocate, monitor, comforter. Advocate, or one who pleads the cause of another, is the most current signification of this word. Parkhurst, Greenfield, Robertson, and Stokius, give it as the most general meaning of the word. Dr. Campbell in some places prefers monitor to guide. Comforter is the most remote meaning of the word, either in sacred or classic use. It is rendered advocate once only by the King's translators, 1st John ii. 1. and four times comforter. Dr. Campbell renders it monitor four times in John xiv. 16, 26. xv. 26. xvi. 7. These five places are all the places in which it is found in the sacred writings of the New Institution. We uniformly render it advocate--because, in our judgment, the work of advocating the pretensions of Jesus being assigned to the Holy Spirit, was the reason why he was called the Paracletos--and because it is only as the pleader of our cause Jesus is called our Parakletos. (advocate.) 1 John ii. 1.

      CONFESSION TO SALVATION, Omologeo, homologeo, I confess, or profess; whence comes omologia, homologia, confession, profession. The verb occurs, translated, common version, to confess, in Matthew x. 32. twice. Luke xii. 8. twice. John i. 20. twice. ix. 22. xii. 42. Acts xxiii. 8. xxiv. 14. Romans x. 9, 10. 1st Tim. vi. 12. Hebrews xi. 13. 1st John i. 9. iv. 2, 3, 15. 2d John, 7th verse. It is only twice translated profess, (Matthew vii. 23. Titus i. 16.) once to promise with an oath, (Matthew xiv. 7.) and once to give thanks, (Hebrews xiii. 15.)--in all, twenty-four times.

      Homologia, confession or profession, occurs six times; translated profession, 2d Cor. ix. 13. Hebs. iii. 1. iv. 14. x. 23.--translated confession, 1st Tim. vi. 12, 13. Macknight has it confession twice in the Hebrews. Excepting 2d Cor. ix. 13. where the phrase required a change, we have it always confession, "Confession of the faith" is a public avowal of it at the time of putting on Christ, to which salvation is annexed. Romans x. 9, 10.

      Exomologeo occurs eleven times, and is equivalent to acknowledging publicly, or confessing from the heart, and is the word generally used for confessing sins. In this sense it is found Matthew iii. 6. Mark i. 5. Acts xix. 18. Romans xiv. 11. James v. 16. It is also translated (common version) once by promise, Luke xxii. 6. and twice by giving thanks, Luke x. 21. Matthew xi. 25.

      CONSCIENCE occurs in the common version thirty times, and once in the plural form, 2d Corinthians v. 11. for which we have in the original Suneidesis, Suneidesis, compounded of sun, together, and eideo, to see or know--in Latin con scio; whence comes conscience, the power of judging ourselves, and the relations in which we stand to our Creator and fellow-creatures. The conscience is said to be weak when knowledge is limited, pure when free from accusation, and evil when polluted with guilt.

      COVENANT, Diatheke, Diatheke--institution, arrangement, constitution, covenant, and sometimes dispensation--occurs in the Christian Scriptures thirty-three times; translated sometimes Testament, Will. See note on Covenant and Testament. [73]

      The new Diatheke is spoken of Matth. xxvi. 28. Mark iv. 24. Luke xxii. 20. 1st Cor. xi. 25. 2d Cor. iii. 6. Galatians iv. 24. Hebrews vii. 22. viii. 6, 8, 10. ix. 15. x. 16. xii. 24. xiii. 20.

      DEACON, Diakonos, Diakonos, minister, servant, deacon, (translated sometimes almoner, because they ministered to the poor,) occurs Matthew xx. 26. xxii. 13. xxiii. 11. Mark ix. 35. x. 43. John ii. 5, 9. xii. 26. Romans xiv. 4. xv. 8. xvi. 1. 1st Corinthians iii. 5. 2d Corinthians iii. 6. vi. 4. xi. 15, 23. Galatians ii. 17. Ephesians iii. 7. vi. 21. Philippians i. 1. Colossians i. 7, 23, 25. iv. 7. 1st Thessalonians iii. 2. 1st Timothy iii. 8, 12. iv. 6.--thirty-one times, applied to males and females, whose business it was to serve the whole congregation in any capacity.

      DEAD--"Let the dead bury their dead." Metaphorically, they who are not alive to God, may bury those who are literally dead. "She that lives in pleasure is dead while she lives." Thus we have the dead and alive literally and metaphorically used in the sacred writings.

      DEMON, Diamion, Daimon, supposed to be the ministers of satan; though the spirit of a dead man is called demon, without respect to his character; but generally they are understood to be unclean spirits. See on the words diabolos, daimon, and daimonion.

      DEVIL, Satan, Diabolos o Satanas, Diabolos O Satanas. Diabolos Satanas. See note above referred to.

      ECONOMY, Oikonomia, Oikonomia, economy, administration of affairs--from oikos, a house, nemos, from nemo, to administer--economy, the management of a family; hence arrangement, dispensation, or administration, in a more general sense--occurs, Luke xvi. 2, 3, 4. stewardship, management of affairs; 1st Corinthians ix. 17. dispensation "of the gospel;" Com. Ver. Ephesians i. 10. dispensation "of the fulness of times;" iii. 2, 9. Colossians i. 25. 1st Timothy i. 4. Com. Ver. "godly edifying"----in all, nineteen times. The christian economy and the christian dispensation, are, therefore, two versions of the same phrase. The economy of the gospel, the economy of God, or of Heaven, is an adoption rather than a translation of the phrase. The stewardship of the gospel house belonged to the Apostles; therefore, they called themselves "stewards of the secrets of God."

      ELDER, Presbuteros, Presbyter; whence the word presbytery. This word was in the antecedent dispensation, applied to those who presided over the congregation of Israel. Thus it was appropriated to a certain class of officers among the Jews centuries before the christian era. The elders or eldership of one synagogue, or particular congregation, were denominated the presbuterion, presbytery.

      Presbuterion, presbytery, occurs, Luke xxii. 66. and is applied to the council of elders which presided over the Jews, whose office was chiefly political. In Acts xxii. 5. it is (common version) translated "the estate of the elders," the presbytery or sanhedrim, the senate which governed the nation. It is found applied to the eldership of the christian congregation, 1st Timothy iv. 14. "The laying on of the hands of the presbytery"--or estate of the elders--eldership. Macknight. These are the only occurrences of the word presbytery in the Christian Scriptures.

      Presbuteros, an elder, occurs sixty-seven times. It is applied often in the historical books to the elders among the Jews. In the Acts of the Apostles it begins to be applied to the elders of the christian communities. We have the phrase, "apostles and elders" contradistinguished several times. In Acts xv. 2, 4, 6, 22. we find them four times in the same sentence.

      Apostles were sometimes called Elders; for the word is used to designate a senior, an old man, 1st Timothy, v. 1, 2. All old men in this sense are called elders. John calls himself an elder in the year 70 of his life, when he wrote his second and third epistles, verse 1, and Peter called himself an elder, 1st Peter v. 1. Paul calls himself presbutes, an aged man, Philemon, 9th verse--though he may have had an allusion to the office of an ambassador, as this word presbutes sometimes indicates.

      The word Priest, from the Saxon Preostor, contracted Preste and Priest, is a corruption of Presbyter. The High and Low Dutch have Priester; the French, Prestre; the Italian, Prete; and the Spanish, Presbytero.

      Elder, as the name of an officer in the christian church, is defined Acts xx. 17, 28. Titus i. 5, 7. 1 Peter v. 1, 5.--from all which it appears that the same duties--oversight, ruling, teaching, &c., which the term Bishop imported, were discharged by the elders. Some, however, devoted themselves especially to presiding; while others labored in the word and teaching. 1st Timothy v. 17.

      ELECTION, Ekloge, Ekloge--election, choice, chosen, approved, beloved; metonymically used for the persons chosen, approved, or beloved. It occurs only seven times:--Acts ix. 15. chosen. Romans ix. 11. xi. 5, 7, 28. 1st Thessalonians i. 4. election. 2d Peter i. 10. Make your election sure. See chosen.

      ETERNAL, Aionios, Aionios, eternal, everlasting, forever, occurs seventy-five times in the Christian Scriptures. Wherever we have the words "eternal" and "everlasting" in the common version, or this, it is aionios in the original. It is thrice applied to fire, Matthew xviii. 8. xxv. 41. Jude, 7th verse. Thrice to glory: 2d Corinthians iv. 17. [74] 2d Tim. ii. 10. 1 Peter v. 10. Once to the following:--Punishment, Matthew xxv. 46. Destruction, 2 Thessalonians i. 9. Damnation, Mark iii. 29. Habitation, Luke xvi. 19. Chains, Jude 6th verse. Covenant, Hebrews xiii. 20. Gospel, Revelation xiv. 6. Kingdom, 2 Peter i. 11. Power, 1 Timothy vi. 16. Purpose, Eph. iii. 11. House, 2 Cor. v. 1. Spirit, Hebrews ix, 14. Inheritance, Hebrews ix. 15. Judgment, Hebrews vi. 2. Redemption, Hebrews ix. 12. Salvation, Hebrews v. 9. Consolation, 2 Thess. ii. 16. Unseen things, 2 Cor. iv. 18. It is three times applied to the ages, [see age,] once in Philemon translated forever, 15th verse. It is applied to life, Com. Ver. eternal life, thirty-one times; everlasting life, fourteen times. We have eternal life forty-five times, aionion zoe; once, the "eternal King," 1 Timothy i. 17. and once, "the everlasting God," Romans xvi. 26.

      ETERNAL LIFE.--The phrase ETERNAL LIFE, the burden of the New Testament, occurs not once in all the Jewish Scriptures. But the Christian religion proposes an everlasting constitution, administered by an eternal King, who, having achieved an eternal redemption, was crowned with eternal glory, to bestow an eternal inheritance, in an everlasting kingdom, with everlasting consolations, according to an eternal purpose, to make eternal life a free gift to all the heirs of an everlasting salvation. If this word implies no duration without end, there is no life without end.

      EVANGELIST, Euaggelistes, Euangelistes, evangelist, occurs three times:--Acts xxi. 8. Eph. iv. 11. 2. Tim. iv. 5. The work of an evangelist was to preach the gospel and plant churches.

      EXHORTATION, Paraklesis, paraklesis, exhortation, consolation, comfort, occurs twenty-nine times--translated by all interpreters both consolation and exhortation. When connected with speaking, exhortation is the most appropriate, because consolation is the end proposed, and exhortation the means. He that consoles or comforts does it by exhortation. Thus Barnabas was a son of exhortation, and a consolation to many, because eminent in this gift. Acts xi. 23. xiii. 43. xxiv. 22.

      FAITH, Pistis, pistis--faith, belief, trust, confidence. When a person confides in testimony, he believes in it, or has faith in it. When a person has confidence in a man, he trusts in him, or has faith in him. It always presupposes testimony; for there there is nothing said, reported, or testified; there can be nothing believed, or disbelieved. The verb pisteuo [I believe] occurs two hundred and forty-six times; and the noun pistis [faith] occurs two hundred and forty-four times. We have the phrases, "believe on him," "believe in him," and "believe him." When any one receives testimony as true, he believes it; and when he regards the promises of any person as true and certain, he believes on him or in him. The simple definition of this term, of so frequent occurrence, is, the assurance or conviction that testimony is true. When regarded as a principle of action, Paul defines it, "the confidence of things hoped for; the conviction, evidence, or demonstration of things not seen." Hebrews xi. 1.

      FOREKNOWLEDGE, Prognosis, prognosis. Foreknowledge occurs twice:--Acts ii. 23. 1 Peter i. 2.--proginosko [I foreknow] occurs five times:--Acts xxv. 5. Romans viii. 29. ix. 2. 1 Peter i. 20. 2. Peter iii. 17. It is, in the common version, translated foreordained, 1 Peter i. 20. and in 2 Peter iii. 17. "you knew before," in the other places in the same manner. Know, in the Hebrew idiom, signifies sometimes to approve, to acknowledge, and to make known. "The Lord knows them that are his"--approves them. "The world knows us not"--acknowledges, approves us not. "I will know nothing among you"--make known nothing among you: 1 Corinthians ii. 2. Macknight.

      FULNESS OF TIME, Pleroma tou chronou, pleroma tou chronou. The fulness of time, the completion of any period of time. Galatians, iv. 4. Eph. i. 10. The completion of the period which was to precede the Messiah.

      FULNESS OF THE GENTILES.--The completion of the salvation of the Gentiles, or the bringing of all the Gentiles into the kingdom of Jesus.

      The pleroma of times of the Gentiles, and of the Jews, are topics of much interest in the apostolic writings. Romans xi. 12, 25. The fulness of the times of the Jews, of the Gentiles, and of all the great epochs is spoken of, Ephesians i. 10. where kairon, seasons or epochs, instead of chronon is used. The Jews had their time of being God's people; the Gentiles will soon have had all their time, and then God will bring in the Jews under a new arrangement. The word pleroma occurs sixteen times. The church is called the fulness of Christ, or "the fulness of him who fills all in all." Ephesians i. 23.

      GENERATION, Genea, genea--generation, race, or age of men, occurs forty times; and in the King's version is frequently rendered "generation," and once, "nation," Phil. ii. 15. Campbell sometimes renders it race and generation. Much depends on the preference given to its meaning in understanding Matthew xxiv. 34. It is enough for us to say, that either race or generation is the current meaning of the word. Beza has translated it about twenty times, gens, nation.

      GIFT OF THE HOLY SPIRIT.--This phrase occurs but twice--Acts ii. 38. x. 45. and in both places designates the splendid miraculous influences of the Holy Spirit. Dorea, dorea, and not charis, charis, is the word used here. The same miraculous display is called "the gift of God," Acts viii. 20. and "the same gift," Acts xi. 17. in both of which Dorea is found. Besides these, this word Dorea is found, John iv. 10. [75] Romans v. 15, 17. 2 Cor. ix. 15. Eph. iii. 7. iv. 7. Hebrews vi. 4.--in all eleven times. See "Baptism in the Holy Spirit."

      GOSPEL, Euaggellion, euangelium--good news, glad tidings. The promise of blessing all nations in the seed of Abraham, is called gospel, Galatians iii. 8. The promise of a rest in Canaan, is called gospel, Hebrews iv. 2. The annunciation of the birth of the Messiah, is called gospel by the angels, Luke ii. 10. But that which is emphatically called THE GOSPEL, is what was first promulged in Jerusalem, including the facts of the death, burial, and resurrection of Jesus; from which arose the proclamation of remission, adoption, and eternal glory. Euangelizo, to proclaim good news; and euangelium, good news, occur frequently--the former fifty-seven times; and the latter seventy-six times.

      GRACE, Charis, charis, occurs one hundred and fifty-six times, rendered favor and grace. It is found in numerous acceptations in the volume. Parkhurst and Greenfield give some fifteen meanings to it; such as acceptance, benefit, liberality, contribution, thanks, gratitude, graciousness, kindness, grace, a gift, &c. On the last, Parkhurst observes, "While the miraculous influence of the Spirit are called gifts, or separately, a gift; and though I firmly believe his blessed operations or influences in the hearts of ordinary believers in general; yet, that charis, charis, is ever in the New Testament particularly used for these, is more than I dare, after attentive examination assert. On the passages where charis may seem to have this meaning, the reader may do well to consult Whitby, and especially his notes on 2 Corinthians vi. 1. Galatians vi. 1, 18. Hebrews xiii. 9."--Parkhurst. With this statement we must concur from all the evidence before us.

      HADES, Ades, hades--The state of spirits while separated from their bodies. The separate state of human existence, which intervenes between death and the resurrection, occurs, Matthew xi. 25. xvi. 18. Luke x. 15. xvi. 23. Acts ii. 27, 31. 1 Corinthians xv. 55. Revelation i 18. vi. 8. xx 13 14.--eleven times. See note on Acts ii 27.

      HEAVEN, Ouranos, Ouranos--the air, the expanse in which the sun, moon, and stars appear, but specially the residence of God, and the high and holy intelligences of the Universe. The Jews have three heavens:--that in which the birds fly; that in which the sun, moon, and stars appeared; that in which the throne of God is placed, called by them "the heaven of heavens"--the palace of the Almighty. It is used figuratively; see "Prophetic Symbols" under this word. It is found in the apostolic writings more than three hundred times.

      HELL, Geenna, Gehenna, hell, occurs Matthew v. 22, 29, 30. x. 28. xviii. 9. xxiii. 15, 33. Mark ix. 43, 45, 47. Luke xii. 5. Jas iii. 6.--in all twelve times. See Note 20, page 54.

      HERESY, Airesis, hairesis, hairesis, occurs Acts v. 17. xv. 5. xxiv. 5, 14. xxvi. 5. xxviii. 22. 1 Cor. xi. 19. Galatians v. 20. 2 Peter ii. 1. It is found nine times, translated both sect and heresy, in the common and other versions. Sect of the Pharisees, sect of the Sadducees, and sect of the Nazarenes, are all called hairesis. It imports in profane writers, choice; but in the Christian Scriptures and Josephus, it is used to denote such a form of religious opinions as any one chooses to follow, by which he is distinguished and separated from others. A sect, a party under a human leader, 1 Cor. xi. 19. Gal. v. 20. 2 Peter ii. 1. Its ecclesiastical import is different; for an erroneous doctrine is, by ecclesiastics, called a heresy, In scripture usage it generally means a sect, or a schism, rather than the opinions embraced by the sect.

      HERETIC, Airetikos, Airetikos, factionist, sectarian, occurs but once, Titus iii. 10. One who makes a party or faction.

      HONOR, Time, Time, honor.--Many instances can be adduced from Greek writers, showing that time [honor] is used to represent reward, stipend, maintenance, as well as from the New Testament. To honor one's parents, is not merely to reverence them, but to maintain them when they need it. Double honor, compared with that bestowed on widows, indicates greater liberality or support. It is Matthew xxvii. 6. used for price, reward; also, verse 9. Acts iv. 34. v. 2, 3. vii. 10. xix. 19. 1 Cor. vi. 20. vii. 23. &c. Thus it is often found for price, reward, maintenance. In all it is found forty-three times.

      IMPUTED, Logizomai, logizomai, occurs forty-one times. It is translated, "I reckon," "impute," "conclude," "reason," "discourse." It is a word in arithmetical calculation, and its primary and radical import is to reckon or account: Romans iv. 6. 2 Cor. v. 19. In the passive sense: Romans iv. 3, 4, 5, 8, 9, 10. 2 Timothy iv. 16. &c.

      IMPOSITION OF HANDS, or laying on of hands. This phrase, denoting the communication of some gift, benefit, power, or office, (for an office is a gift,) occurs, Matthew xix. 15. Mark vi. 5. Luke iv. 10. xiii. 13. Acts vi. 6. viii. 17. xiii. 3. xix. 6. xxviii. 8. The phrase "laying on of hands," occurs 1 Timothy iv. 14. Hebrews vi. 2. The persons who laid on hands were Jesus, the Apostles, Prophets, Teachers, Elders, or the Presbytery. The persons on whom hands were laid, were the sick, and such as desired to receive spiritual gifts, and those designated for public trusts or offices in, or for the congregation.

      JUSTIFICATION--We have this word but three times in the common version:--Romans iv. 24. v. 16, 18. Justify occurs in reference to God, Romans iii. 30. Galatians iii. 8. Christians are said to be justified by Christ, Acts xiii. 39--by grace or favor, [76] Romans iii. 24. by faith, Romans iii. 28.--by his blood, Romans v. 9.--by the name of the Lord Jesus, 1 Corinthians vi. 11.--by works, James ii. 24. See Note 34, page 60. The words translated "justification" in the common version, are dikaiosis and dikaioma.

      KINGDOM OF HEAVEN, Basileia ton Ouranon, Basileia ton Ouranon, Reign or Kingdom of Heaven. Basileia, with the Greeks, denoted either Reign or Kingdom. "The Kingdom of heaven is at hand," by Dr. Campbell is rendered, "the Reign of Heaven approves." While the reign of a king may advance or recede, the kingdom with us is as stationary as the ground upon which the people live. The burthen of the testimonies of Matthew, Mark, and Luke, is this "Reign of Heaven." The nigh approach of it is announced by John, Jesus, the Twelve, and the Seventy, during the public ministry of Jesus in Judea and Galilee. The near approach of this Reign, and the peculiarities of this Kingdom of Heaven, or of God, is spoken of more than forty times in Matthew alone, and about one hundred times in the historic books. Dr. Campbell's rule of translating this phrase is a good one. Whenever the approach of progress of Basileia is spoken of, he renders it Reign; but it is a matter of discretion in other places whether to prefer the one or the other.

      The Reign of Heaven could not commence before the King ascended to his throne--before Jesus was glorified. Such were the ancient prophecies, and such are the facts stated by the Apostles. "The Spirit was not given till Jesus was glorified," "the Reign or Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Spirit."

      LETTER AND SPIRIT--occurs, 2d Corinthians iii. Letter is contrasted with the New Institution. Paul was a minister not of the Law, but of the Gospel--here called "Letter and Spirit." "The Law kills, but the Spirit gives life." The ministry of Moses was a ministration of condemnation; but that of Christ is a ministration of justification. The glory of the first ministry was continually fading, like that of Moses' face; but the glory of the Christian ministration is an increasing glory, from glory to glory. The Lord is the Spirit of which Paul was a minister; for Adam the second is a quickening Spirit. The Messiah is not the Lord of the Spirit; but is himself the Lord the Spirit.

      LIFE AND DEATH--Life, though in common usage it denotes existence, animal or rational, is used in great variety of meaning. In the sacred Scriptures its most current meaning is a mode of existence which we call happiness. Death, which is always contrary to life, is found in exactly the same number of acceptations; for in whatever sense we use the word life, the loss of that is denominated death. Hence we have natural life, natural death; moral life, moral death; the spiritual life, and the spiritual death; the present and future life and death; happiness and misery, temporal and eternal; second life, and second death, &c. Death is mere privation; therefore, whatever is called life, the privation of that is called death, as the Hebrew term muth, first used for death, indicates.

      THE LORD THE SPIRIT occurs twice; 2 Corinthians iii. 17, common version. The Lord is that Spirit; literally, The Lord is the Spirit, verse 18. The Spirit of the Lord, common version. It is literally, The Lord the Spirit--not of the Spirit. See "Letter and Spirit."

      MAN OF SIN, Anthropos tes Amartias, anthropos tes amartias, 2 Thess. ii. 3. occurs but once; the son of perdition. The revelation of this man of sin was subsequent to the revelation of Jesus Christ; for even in the apostolic age it was a mystery of iniquity of which this man of sin was to be the minister. In the temple or church of God, he erected his throne; and after mystifying the revelation of Christ, and corrupting his institutions, has become the Father of Apostates, and as such goes into perdition. His destruction draws near.

      MEDIATOR, Mesites, Mesites, occurs, Galatians iii. 19, 20, applied to Moses. Jesus is called the One Mediator, viz: of the Christian Institution, 1 Timothy ii. 5. and the Mediator of a new and better institution, Hebrews viii. 6. ix. 15. xii. 24. It occurs six times. One that negotiates between two parties--God and man. Therefore, Jesus unites both in his own person. He mediates a new institution between God and man; and is Emanuel, God with us.

      MIND OF THE FLESH, phronema tou sarkos, phronema tou sarkos; common version, "carnally minded," occurs only Romans viii. 6, 7. It is the offspring of yielding to the desires of the flesh, and is enmity against God. See note on Romans viii. 6 7 27, page 66. This is to be in the flesh, and under the curse.

      MIND OF THE SPIRIT, phronema tou pneumatos, phronema tou pneumatos, occurs also twice, Romans viii. 6, 27. It is the offspring of yielding to the Spirit of God, and is life and peace. See note on Romans viii. 6 7 27, page 66.

      MINISTER, Diakonos, Diakonos. See Deacon. A minister is a voluntary servant, whose service is called "ministry."

      MIRACLE--that which is above the regular operation of the established laws of nature. Every institution of God began with miracles, or works beyond the power of natural law. The first man was an adult, and never an infant, as reason, experience, and revelation assert. The Jewish institution began in miracle. So did the Christian commence with [77] a glorious display of miraculous powers. This was "the demonstration of the Spirit," and this "the power of God," on which the faith of Christians rest.

      MYSTERY, Musterion, Musterion, secret, hidden meaning, occurs twenty-eight times. The secrets of the kingdom of Jesus are so called, Matthew xiii. 11. Mark iv. 11, Luke viii. 10. The calling of the Gentiles is called a mystery, Colossians i. 26, 27. Besides these passages, the reader, curious to know the meaning of this word, will consult Romans xi. 25, xvi. 25, 1 Corinthians ii. 7, iv. 1, xiii. 2. xiv. 2. xv. 51. Ephesians i. 9, iii. 3, 4, 9, v. 32, vi. 19, Colossians ii. 2, iv. 3, 2, Thessalonians ii. 7, 1 Timothy iii. 9, 16, Revelation i. 20, x. 7, xvii. 5, 7. See note on Romans xvi. 25 26 27, page 274 and 275.

      ORDAIN, Orizo, Horizo, to limit, to bound; hence the word horizon which bounds our view. This word, so much controverted, we shall lay before the reader in all its occurrences and translations in the common version:--Luke xxii. 22, "determined;" Acts ii. 23, "determinate;" x. 42, "ordained;" xi. 29, "the disciples determined;" xvii. 26, "determined the bounds of their habitation," or "marked out;" xvii. 32, "ordained." Luke is the only sacred historian who uses this word. Paul uses it, Romans i. 4, "declared;" and Hebrews iv. 7, "he limits," or marks out a certain day. These are all the occurrences of this word and its versions in the common Testament.

      We have pro orizo, to foreordain, or previously declare, or mark out, in the following passages:--Acts iv. 28, "determined before," "thy hand determined or marked out before," "had written in the book to be done;" Romans viii. 29, 30, "predestinate;" 1 Corinthians ii. 7, "ordained before:" Ephesians i. 5, 11, "predestinated." Thus we have orizo eight times, and pro orizo six times--the former translated by ordain, determine, declare, limit, in the common version; and the latter, by determine before, predestinate, and ordain before.

      We have also another compound word, from the same root, (aphorizo,) which occurs ten times:--Matthew xiii. 49, xxv. 32, twice; Luke vi. 22; Acts xiii. 2, xix. 9; Romans i. 1; 2 Corinthians vi. 17; Galatians i. 15, ii. 12--always translated separate or separated.

      We have the word ordain often in the English Testament, when it is not orizo in the original; such as to ordain Apostles, Elders, and to insinuate, observances, &c. For this word we have poieo, to make or appoint; and we have kathistemi, to constitute. Poieo occurs Mark iii. 14, "Jesus ordained twelve." Kathistemi occurs, Titus i. 5, "Ordain elders." Ginomai is also used to make ordain an Apostle, Acts i. 22.

      ORDAINED TO ETERNAL LIFE, Acts xiii. 48. Tasso, The word here used, occurs Acts xv. 2, the brethren determined: xxii. 10. appointed: Acts xxviii. 23, when they had appointed him a day: also found Matthew xxviii. 16, Luke vii. 8, Romans xiii. 1, 1 Corinthians xvi. 15.

      ORDAINED TO CONDEMNATION, before, of old, Jude 4. The word thus rendered is prographomai, prographomai, before written. It occurs, and is translated, Romans xv. 4, twice, written aforetime, were before written: Galatians iii. 1, Jesus Christ evidently set forth: Ephesians iii. 3. I wrote afore. These are all its occurrences in the Apostles' doctrine, and certainly ought in Jude, as in other places, to be "before written:--These persons were long ago written of as worthy of condemnation.

      PASTOR. Poimen, poimen, shepherd, pastor. By a very natural figure of speech the term shepherd became, among the Jews, the name of one who takes care of souls. Jesus called himself the Good Shepherd, and Peter called him the chief shepherd: under him there are many shepherds, else he could not be the chief. Isaiah speaks thus of him: "He shall feed his flock like a shepherd, and gather the lambs in his bosom, and gently lead those that are with young." "Peter, feed my lambs." The shepherds of Israel called pastors, were those who taught the people knowledge, Jeremiah iii. 15, xxiii. 1, 2; Ezekiel xxxiv. 2, 8, 10, &c. Though we have the word pastor but once in the common English, we have the original word, poimen, seventeen times; translated in the historical books fourteen times, and twice in the Epistles, shepherd, Hebrews xiii. 20: 1 Peter ii. 25; and once, pastors, Ephesians iv. 11. The shepherds here mentioned were those who fed the flock of God, as Peter was commanded to tend the sheep and lambs of Christ. As the shepherd and bishop of souls are the same, 1 Peter ii. 25, so are the pastors and teachers, Ephesians iv. 11; for they are expressed as one class in the original, contradistinguished from the tous men--Apostles--the tous prophets, the tous evangelists, and the tous pastors and teacher.

      PREACH. Kerusso, kerusso, from kerux, a herald, or public crier. This is the word used Mark xvi. 15, 20, and is found in the sacred writings, sixty-two times. It always indicates to publish facts, to make proclamation as a herald. See Note 22, p. 56.

      PRIEST. For the origin and meaning of this word, see Elder.

      The office of a priest is that of an intercessor, one who officiates in things pertaining to God in behalf of men, by offerings and prayers. See Hebrews v. 1, 4.

      PREDESTINATE. See Ordain. It occurs four times only in the English Testament, and has pro orizo, before defined, answering to it in the original.

      PROPHET. This word, and the word prophesy, have two meanings in the sacred writings: the one is the foretelling of events yet future--the other is uttering the meaning [78] of ancient oracles, or speaking from the impulse of the Spirit, to the edification and comfort of Christians. 1 Corinthians xiv. Romans xii.

      RECONCILIATION. See Atonement.

      REDEMPTION. Lutrosis, lutrosis, deliverance, occurs Luke i. 68, ii. 38; Hebrews ix. 12. We have also, Acts vii. 35, the word lutrotis, translated a deliverer; and lutroo, Luke xxiv. 21, I redeem; Titus ii. 14, to redeem us; 1 Peter i. 18, redeemed. Apolutrosis, deliverance from, or redemption from, occurs ten times--Luke xxi. 28; Romans iii. 24, viii. 23; 1 Corinthians i. 30; Ephesians i. 7, 14, iv. 30; Colossians i. 14; Hebrews ix. 15, xi. 35. The dismissing of a person after a ransom has been paid, is called by the Greeks apolustrosis.

      REFORM. Metanoeo, metanoeo, occurs thirty-four times; and metanoia, reformation, twenty-four times. See note on Romans ii. 4. page 258.

      It may be added, that metanoeo etymologically signifies to think after the fact, or to change one's mind so as to influence the behaviour. But no change of mind which does not result in a change of life, fills up the measure of the imperative of metanoeo.

      To give reformation, or to give repentance, common version, dounai metanoian, Acts v. 31. Doddridge makes Josephus explain this phrase. He quotes from Josephus the phrase, "Dounai metanoian epi tois pepragmenois," to publish a pardon to those who lay down their arms. To give repentance, is to afford scope for it, or to make a proclamation offering inducements to it.

      REGENERATION. Paliggenesia, palingenesia, occurs twice--Matthew xix. 28, the renovation, or change of state or condition; and Titus iii. 5, the washing, or bath of regeneration, connected with the renewing of the mind by the Holy Spirit. "Born again," is a figurative expression, and in figurative language there must be a correspondence in the figures used.

      As the figure of a gate requires an enclosure; or of a door, a house: as the figure of a branch presupposes a tree, or a vine: as the figure of a net corresponds with fish or fishermen; or as the figure of a marriage requires a bride and a bridegroom,--so does the figure of a new birth, or being born again, require a kingdom. Hence, when Jesus first spoke of being born again, he had a kingdom in his eye. As a person cannot be married without a bride, or a child born without father and mother, so no one can be born again, without father and mother, and a family or state to be born into. Unless a man be born of water and Spirit, he cannot enter into the kingdom of God. The phrase "born again," gennethe, anothen, occurs John iii. 5, 7; 1 Peter i. 23.

      REMISSION. Aphesis, aphesis, remission. The noun occurs seventeen times, and the verb, aphiemi, used in the Lord's prayer for forgive, occurs 146 times; rendered to forgive, remit, set free from, dismiss, in all versions. No word more fully expresses deliverance from sin, than the verb and noun above interpreted.

      REPENT. Metamelomai, metamelomai, Matthew xxi. 29, 32, xxvii. 3; 2 Corinthians vii. 8; Hebrews vii. 21, I repent, or am concerned for the past. The word is always translated repent, in the common version and the new. See note on Romans ii. 4, page 258.

      REPENT AND BELIEVE THE GOSPEL. This arrangement of reformation and belief occurs but once, and is addressed to Jews; for the Jews, who had the knowledge of God in the oracles, could reform without the Christian faith; and unless they first reformed, they could not believe the gospel. Paul preached, to Jews and Gentiles, reformation in relation to God, and faith in relation to Jesus Christ.

      SALVATION. Soteria, soteria, deliverance from evil. We have the present salvation of the body from physical dangers; also the salvation of the soul from guilt, pollution, and dominion of sin, and the future and eternal salvation of the whole person consummated at the resurrection and glorification of all who die in the Lord. It is found in the first sense Acts xxvii. 34, translated health; Hebrews xi. 7, to the saving of Noah's house; 1 Timothy ii. 15; Acts xxvii. 20, vii. 25. In this sense, God is the Saviour of all men. Of the second salvation, Acts ii. 47; Mark xvi. 16; 1 Corinthians i. 18. 2 Corinthians ii. 15; 1 Peter iii. 21; James i. 21; Ephesians ii. 5, 8, and in most places in the Epistles. In relation to the ultimate and complete salvation, it is found 1 Corinthians vi. 5; Romans v. 9; xiii. 11. Philippians ii. 12; Hebrews v. 9; 2 Timothy ii. 10.

      SANCTIFY. Agiazo, hagiazo, to separate any thing to God. Agiazo occurs twenty-eight times, translated to sanctify, to make holy; agiasmos, sanctification, holiness, occurs ten times. The meaning of agiazo will be found John xvii. 17, 19, x. 36. Jesus was said to be sanctified, made holy, i. e. set apart and devoted to God. The setting apart, or consecrating of the body, soul, and spirit, to God, through Jesus Christ, is the holiness of Christianity.

      SIN-OFFERING. Amartia, amartia, sin, and sin-offering. From comparing Lev. iv. 4, 15, 21, 25; i. 4. xvi. 21, it will appear that, in the Septuagint, this word was frequently used to denote sin-offering, and so it appears to be used in 2 Cor. v. 21; Heb. ix. 28. In Hebrew, both the sin and sin-offering are also denoted by the same word.

      SPIRIT, pneuma. This word frequently occurs in the Septuagint of the Old Testament, as well as in the New. In the former, it means sometimes wind and sometimes spirit: but in the latter, where it occurs three hundred and thirty-nine times, it means spirit; [79] and is uniformly so translated by the King's translators, except in John iii. 8; see note on John iii. 5 6 8, page 176. Pnuemata, Hebrews i. 7, common version, spirits, in this is rendered winds: "He makes winds his angels." We are authorized to render pneumata winds in this place, only because it is here a quotation from the Septuagint, (Psalm civ. 4,) and the connexion shows that such was its meaning both here and there.

      SPIRITUAL MAN. Pneumatikos, pneumatikos. One who possessed some spiritual gift, 1 Cor. ii. 13, contrasted with the animal man. Persons under the influence of the Holy Spirit, may be called spiritual men; but in the Epistles it appears to be applied to those who possessed some of the peculiar gifts of that age. The word spiritual is applied to food, drink, body, and gifts: 1 Cor. x. 3, 4; xii. 1; xv. 44, 46. It occurs twenty-five times.

      SURETY. Egguos, enguos, sponsor, pledge, Hebrews vii. 22. This word occurs but once in the sacred writings: it is found in the Apocrypha, Eccles. xxix. 15, 16; 2 Mac. x. 28, and its conjugates are found in Proverbs. The Greek interpreters explain it by mesites, mediator. Upon the care and faithfulness of our High Priest, constituted by an oath, Christians can rely, as upon a surety, that his sacrifice is accepted, and we permitted by it to come to God. The high priests went alone into the Holiest of all; so did ours. We, then, can only have his word for what was done in the heavens, and that is sufficient for our drawing enguos near.

      WIND. Anemos is the New Testament word for wind; and occurs twenty-nine times, viz.--Matthew vii. 25, 27; viii. 26; xi. 7, 14; xxiv. 30 32; xxiv. 31; Mark iv. 37 39 41; vi. 48 51; xiii. 27; Luke vii. 24; viii. 23 24 25; John vi. 18; Acts xxvii. 4 7 14 15; Ephesians iv. 14; Jude 12; Revelation vi. 13; vii. 1,--never translated spirit.

      WORD. Logos, rema. The first of these, logos, is chosen by the Holy Spirit in John i. 1. as the proper name of the DIVINE character of our Lord Jesus Christ; or, of HIM "who was in the beginning with God, and was God;" and in Revelation xix. 13. it is given to the Messiah in his glorified state--'and his name is called THE WORD OF GOD.'

      WORLD TO COME. Oikoumene, oikoumene, world, occurs Matthew xxiv 14. Luke ii. 1. iv. 5 xxi 26. Acts xi 28. xvii 6 31. xix 27. xxiv 25. Rom x 18. Heb i 6. ii 5. Rev iii 10. xii 9 xvi 14. fifteen times in all; literally, the inhabited earth.

      As this is the only occurrence of this phrase rendered (Heb ii 5) the world to come, and because it is one of the greatest and most sublime topics in the Christian scriptures, we beg leave to add the following remarks:--

      If the first four verse of Hebrews ii. are regarded as a parenthesis, then the fifth verse naturally follows the fourteenth verse of the first chapter, which appears to be its proper connexion. 'The world to come,' then, is the world which Christ entered after he rose from the dead; in which he obtained by inheritance a more excellent name than the angels, after he had by himself purged our sins. It was then, when he was brought again into the world, verse 6, that the government of angels ceased; for they were subjected to him; and it was then he was anointed Lord of the Universe, and his throne established for ever. It was then that he made all the angels ministers to the heirs of that kingdom. This, then, is 'the world to come,' of which Jesus was the first born, of which Paul here speaks, and into which, in its earthly dispensation, called the mellon aion, (but in its heavenly, the mellon oikoumene,) all Christians come; and this is the consummation of which Paul speaks, Ephesians i. 10. 'That in the economy or dispensation or fulness of the times or epochs, he would gather together under one head, all things--under Christ,--all things in heaven and earth--even under him.'

[TLO4 69-80]