Word Studies in the Bible

By E. M. Zerr

DUNAMIS - EXOUSIA

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     These are Greek words spelled out with English letters. They have much meaning in common, but also have some important distinctions in principle. Each of them occurs a few more than one hundred times in the King James Version of the New Testament. The English word "power" comes from these two terms in at least three-fourths of the passages where it is used. However, even the word "power" is given a variety of shades of meaning in the dictionary of Webster, so that the context will need to be considered before settling on any definite meaning in specific cases. It is the purpose of this article to study the outstanding sense of the terms as used in the New Testament.

     The first term of our heading is rendered in the King James Version as follows: Power 77 times, ability 1, abundance 1, meaning 1, might 4, mighty deed 1, mighty work 11, miracle 8, strength 7, violence 1, virtue 3, wonderful work 1, worker of miracles 1, mighty 2. Young defines it "ability, power." Strong's definition is as follows: "Force (literal or figurative); specifically miraculous power (usually by implication a miracle itself)." I will copy Thayer's outstanding definitions. "Strength, ability, power; universally inherent [natural or personal] power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth. The power of performing miracles. Moral power and excellence of soul. Power consisting in or resting upon armies, forces, hosts. Meaning of a word or expression."

     The second heading word is shown by the King James Version as follows. Authority 29 times, jurisdiction 1, liberty 1, power 69, right 2, strength 1. Young defines it "privilege, authority." Strong's defi-

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nition says "privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery, delegated influence." The definitions of Thayer, the parts in italics, are as follows: "Power of choice, liberty of doing as one pleases; leave or permission. Physical and mental power; the ability or strength with which one is endued [emphasis mine, E.M.Z.], which he either possesses or exercises. The power of authority and of right. The power of rule or government. One who possesses authority. The leading and more powerful among created beings superior to man, spiritual potentates."

     Attention of the reader is called to the many items among the definitions just cited of the two parts of our heading title. Notice in how many instances the two groups of meanings seem to be similar. It is so much so that the two terms being studied in this article may be often used interchangeably. The various lexicons quoted are not responsible for this mingling of the two sets of definitions. The business of a man who writes a lexicon (or dictionary) is to show how any word is used by the people speaking the language being examined. He is not at liberty to express just what he thinks ought to be the meaning, but rather to give a correct report of how it is used in the literature selected for his subject matter. Whatever confidence may be had in the industry and trustworthiness of the lexicographer, will determine the extent to which he will be regarded as an "authority" as a dictionary producer.

     Notwithstanding the freedom of interchange between the two terms of our heading, there is a line or two between them over which they may not cross. And also there are some lines which apply as against one of them but not against the other. To state it in other words, there are phases of the meanings which show one of the words to be more extensive than the other. One such instance is in the definition of the second word that says "delegated influence." Such a quality cannot be attributed to God, for he is self-sufficient. No part of His personality has been delegated to him, but all has been a self-possessed attribute of the Deity eternally. Yet that definition does apply to Christ according to his own declaration in Matthew 28:18. "All power [EXOUSIA] given unto me in heaven and in earth."

     Our second heading word is never used with reference to God, if the writer is dealing with his might or strength. The only sense in which it can properly be applied to God is that of authority in an unlimited and non-delegated one. This is true because God not only has authority over all things existing, but it has always been so without any dependence upon any other thing or being. It is understandable that a Being who has unlimited strength or might, should also possess unlimited authority. And further that such a Being would have the right to delegate a part of his strength and authority to any person according to the divine will. To conclude with a short but complete definition of the two words under consideration, DUNAMIS means inherent ability, while EXOUSIA means conferred ability.