Crown

(Noun and Verb)

A. Nouns.

1. stephanos (G4735), primarily, “that which surrounds, as a wall or crowd” (from stepho, “to encircle”), denotes (a) “the victor’s crown,” the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) “a token of public honor” for distinguished service, military prowess, etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. In some passages the reference to the games is clear, 1Co_9:25; 2Ti_4:8 (“crown of righteousness”); it may be so in 1Pe_5:4, where the fadeless character of “the crown of glory” is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory, Phi_4:1; 1Th_2:19; Jam_1:12 (“crown of life “); Rev_2:10 (ditto); Rev_3:11; Rev_4:4, Rev_4:10 : of triumph, Rev_6:2; Rev_9:7; Rev_12:1; Rev_14:14.

It is used of “the crown of thorns” which the soldiers plaited and put on Christ’s head, Mat_27:29; Mar_15:17; Joh_19:2, Joh_19:5. At first sight this might be taken as an alternative for diadema, “a kingly crown” (see below), but considering the blasphemous character of that masquerade, and the materials used, obviously diadema would be quite unfitting and the only alternative was stephanos (see Trench Syn. Sec.xxxii).

2. diadema (G1238) is never used as stephanos is; it is always the symbol of kingly or imperial dignity, and is translated “diadem” instead of “crown” in the RV, of the claims of the Dragon, Rev_12:3; Rev_13:1; Rev_19:12. See DIADEM.

B. Verb.

stephanoo (G4737), “to crown,” conforms in meaning to stephanos; it is used of the reward of victory in the games, in 2Ti_2:5; of the glory and honor bestowed by God upon man in regard to his position in creation, Heb_2:7; of the glory and honor bestowed upon the Lord Jesus in His exaltation, Heb_2:9.

WE. Vine. Expository Dictionary of Bible Words.

With the Six Nations rugby tournament under way at the moment and understanding as a Welshman the joy of supporting your side and the elation involved when victorious but also the disappointment and sadness when they lose.  I was reminded about Scripture that says that the worlds crown is transient and fades after a very short time. But our hope of glory ( Christ in us ) as Christians is eternal, what a comfort.

And more than that, it’s a glorious truth.  Hallelujah.

All hail the power of Jesus’ Name! Let angels prostrate fall;
Bring forth the royal diadem, and crown Him Lord of all.

Edward Perronet  1729-1792

Have a good Lord’s Day

Sabbath

1. sabbaton (G4521) or sabbata: the latter, the plural form, was transliterated from the Aramaic word, which was mistaken for a plural; hence the singular, sabbaton, was formed from it. The root means “to cease, desist” (Heb., shabath; cf. Arab., sabata, “to intercept, interrupt”); the doubled b has an intensive force, implying a complete cessation or a making to cease, probably the former. The idea is not that of relaxation or refreshment, but cessation from activity.

The observation of the seventh day of the week, enjoined upon Israel, was a sign between God and His earthly people, based upon the fact that after the six days of creative operations He rested, Exo_31:16, Exo_31:17, with Exo_20:8-11. The OT regulations were developed and systematized to such an extent that they became a burden upon the people (who otherwise rejoiced in the rest provided) and a byword for absurd extravagance.

Two treatises of the Mishna (the Shabbath and Erubin) are entirely occupied with regulations for the observance; so with the discussions in the Gemara, on rabbinical opinions. The effect upon current opinion explains the antagonism roused by the Lord’s cures wrought on the “Sabbath,” e.g., Mat_12:9-13; Joh_5:5-16, and explains the fact that on a “Sabbath” the sick were brought to be healed after sunset, e.g., Mar_1:32. According to rabbinical ideas, the disciples, by plucking ears of corn (Mat_12:1; Mar_2:23), and rubbing them (Luk_6:1), broke the “sabbath” in two respects; for to pluck was to reap, and to rub was to thresh. The Lord’s attitude towards the “sabbath” was by way of freeing it from these vexatious traditional accretions by which it was made an end in itself, instead of a means to an end (Mar_2:27).

In the Epistles the only direct mentions are in Col_2:16, “a sabbath day,” RV (which rightly has the singular, see 1st parag., above), where it is listed among things that were “a shadow of the things to come” (i.e., of the age introduced at Pentecost), and in Heb_4:4-11, where the perpetual sabbatismos is appointed for believers (see REST); inferential references are in Rom_14:5 and Gal_4:9-11.

For the first three centuries of the Christian era the first day of the week was never confounded with the “sabbath”; the confusion of the Jewish and Christian institutions was due to declension from apostolic teaching.

Notes: (1) In Mat_12:1 and Mat_12:11, where the plural is used, the KJV (as the RV) rightly has the singular, “the sabbath day”; in Mat_12:5 the KJV has the plural (see above). Where the singular is used the RV omits the word “day,” Mat_12:2; Mat_24:20; Mar_6:2; Luk_6:1 (“on a sabbath”); Luk_14:3; Joh_9:14 (“it was the sabbath on the day when…”). As to the use or omission of the article the omission does not always require the rendering “a sabbath”; it is absent, e.g., in Mat_12:2. (2) In Act_16:13, “on the sabbath day,” is, lit., “on the day of the sabbath” (plural). (3) For Mat_28:1, see LATE. (4) For “the first day of the week” see ONE, A, (5).

2. prosabbaton (G4315) signifies “the day before the sabbath” (pro, “before,” and No. 1), Mar_15:42; some mss. have prin, “before,” with sabbaton separately).

W.E. Vine.  Expository Dictionary of Bible Words.

Foreknow, Foreknowledge

A. Verb.

proginosko (G4267), “to know before” (pro, “before,” ginosko, “to know”), is used (a) of divine knowledge, concerning (1) Christ, 1Pe_1:20, RV, “foreknown” (KJV, “foreordained”); (2) Israel as God’s earthly people, Rom_11:2; (3) believers, Rom_8:29; “the foreknowledge” of God is the basis of His foreordaining counsels; (b) of human knowledge, (1) of persons, Act_26:5; (2) of facts, 2Pe_3:17.

B. Noun.

prognosis (G4268), “a foreknowledge” (akin to A.), is used only of divine “foreknowledge,” Act_2:23; 1Pe_1:2. “Foreknowledge” is one aspect of omniscience; it is implied in God’s warnings, promises and predictions. See Act_15:18. God’s “foreknowledge” involves His electing grace, but this does not preclude human will. He “foreknows” the exercise of faith which brings salvation. The apostle Paul stresses especially the actual purposes of God rather than the ground of the purposes, see, e.g., Gal_1:16; Eph_1:5, Eph_1:11. The divine counsels will ever be unthwartable. Cf. FORESHEW.

W.E. Vine. Expository Dictionary of Bible Words.

Repent, Repentance

A. Verbs.

1. metanoeo (G3340), lit., “to perceive afterwards” (meta, “after,” implying “change,” noeo, “to perceive”; nous, “the mind, the seat of moral reflection”), in contrast to pronoeo, “to perceive beforehand,” hence signifies “to change one’s mind or purpose,” always, in the NT, involving a change for the better, an amendment, and always, except in Luk_17:3, Luk_17:4, of “repentance” from sin. The word is found in the Synoptic Gospels (in Luke, nine times), in Acts five times, in the Apocalypse twelve times, eight in the messages to the churches, Rev_2:5 (twice), Rev_2:16, Rev_2:21 (twice), RV, “she willeth not to repent” (2nd part); Rev_3:3, Rev_3:19 (the only churches in those chapters which contain no exhortation in this respect are those at Smyrna and Philadelphia); elsewhere only in 2Co_12:21. See also the general Note below.

2. metamelomai (G3338), meta, as in No. 1, and melo, “to care for,” is used in the passive voice with middle voice sense, signifying “to regret, to repent oneself,” Mat_21:29, RV, “repented himself”; Mat_21:32, RV, “ye did (not) repent yourselves” (KJV, “ye repented not”); Mat_27:3, “repented himself”; 2Co_7:8 (twice), RV, “regret” in each case; Heb_7:21, where alone in the NT it is said (negatively) of God.

B. Adjective.

ametameletos (G278), “not repented of, unregretted” (a, negative, and a verbal adjective of A, No. 2), signifies “without change of purpose”; it is said (a) of God in regard to his “gifts and calling,” Rom_11:29; (b) of man, 2Co_7:10, RV, “[repentance (metanoia, see C)]…which bringeth no regret” (KJV, “not to be repented of”); the difference between metanoia and metamelomai, illustrated here, is briefly expressed in the contrast between “repentance” and “regret.”

C. Noun.

metanoia (G3341), “afterthought, change of mind, repentance,” corresponds in meaning to A, No. 1, and is used of “repentance” from sin or evil, except in Heb_12:17, where the word “repentance” seems to mean, not simply a change of Isaac’s mind, but such a change as would reverse the effects of his own previous state of mind. Esau’s birthright-bargain could not be recalled; it involved an irretrievable loss.

As regards “repentance” from sin, (a) the requirement by God on man’s part is set forth, e.g., in Mat_3:8; Luk_3:8; Act_20:21; Act_26:20; (b) the mercy of God in giving “repentance” or leading men to it is set forth, e.g., in Act_5:31; Act_11:18; Rom_2:4; 2Ti_2:25. The most authentic mss. omit the word in Mat_9:13 and Mar_2:17, as in the RV.

Note: In the OT, “repentance” with reference to sin is not so prominent as that change of mind or purpose, out of pity for those who have been affected by one’s action, or in whom the results of the action have not fulfilled expectations, a “repentance” attributed both to God and to man, e.g., Gen_6:6; Exo_32:14 (that this does not imply anything contrary to God’s immutability, but that the aspect of His mind is changed toward an object that has itself changed, see under RECONCILE).

In the NT the subject chiefly has reference to “repentance” from sin, and this change of mind involves both a turning from sin and a turning to God. The parable of the Prodigal Son is an outstanding illustration of this. Christ began His ministry with a call to “repentance,” Mat_4:17, but the call is addressed, not as in the OT to the nation, but to the individual. In the Gospel of John, as distinct from the Synoptic Gospels, referred to above, “repentance” is not mentioned, even in connection with John the Baptist’s preaching; in John’s gospel and 1st epistle the effects are stressed, e.g., in the new birth, and, generally, in the active turning from sin to God by the exercise of faith (Joh_3:3; Joh_9:38; 1Jo_1:9), as in the NT in general.

W.E. Vine. Expository Dictionary of Bible Words.

Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness

A. Nouns.

1. apate (G539), “deceit or deceitfulness” (akin to apatao, “to cheat, deceive, beguile”), that which gives a false impression, whether by appearance, statement or influence, is said of riches, Mat_13:22; Mar_4:19; of sin, Heb_3:13. The phrase in Eph_4:22, “deceitful lusts,” KJV, “lusts of deceit,” RV, signifies lusts excited by “deceit,” of which “deceit” is the source of strength, not lusts “deceitful” in themselves. In 2Th_2:10, “all deceit of unrighteousness,” RV, signifies all manner of unscrupulous words and deeds designed to “deceive” (see Rev_13:13-15). In Col_2:8, “vain deceit” suggests that “deceit” is void of anything profitable.

Note: In 2Pe_2:13, the most authentic texts have “revelling in their love-feasts,” RV (agapais), for KJV, “deceivings” (apatais).

2. dolos (G1388), primarily “a bait, snare”; hence, “craft, deceit, guile,” is translated “deceit” in Mar_7:22; Rom_1:29. See CRAFT, GUILE, SUBTILTY.

Notes: (1) Plane, rendered “deceit” in 1Th_2:3, KJV, signifies wandering (cf. Eng., “planet”), hence, “error” (RV), i.e., a wandering from the right path; in Eph_4:14, “wiles of error, KJV, “to deceive.” see DELUDE, ERROR. (2) For dolioo, “to use deceit,” see C, No. 4.

B. Adjective.

dolios (G1386), “deceitful,” is used in 2Co_11:13, of false apostles as “deceitful workers”; cf. A, No. 2 and Note (2).

C. Verbs.

1. apatao (G538), “to beguile, deceive” (see A, No. 1), is used (a) of those who “deceive” “with empty words,” belittling the true character of the sins mentioned, Eph_5:6; (b) of the fact that Adam was “not beguiled,” 1Ti_2:14, RV (cf. what is said of Eve; see No. 2 below); (c) of the “self-deceit” of him who thinks himself religious, but bridles not his tongue, Jam_1:26.

2. exapatao (G1818), ek (ex), intensive, and No. 1, signifies “to beguile thoroughly, to deceive wholly,” 1Ti_2:14, RV. See BEGUILE.

3. phrenapatao (G5422), lit., “to deceive in one’s mind” (phren, “the mind,” and No. 1), “to deceive by fancies” (Lightfoot), is used in Gal_6:3, with reference to self-conceit, which is “self-deceit,” a sin against common sense. Cf. Jam_1:26 (above).

Note: Cf. phrenapates, No. 2, under DECEIVE.

4. dolioo (G1387), “to lure,” as by a bait (see A, No. 2), is translated “have used deceit” in Rom_3:13.

5. doloo (G1389), a short form of No. 4, primarily signifies “to ensnare”; hence, “to corrupt,” especially by mingling the truths of the Word of God with false doctrines or notions, and so handling it “deceitfully,” 2Co_4:2. Cf. kapeleuo, “to corrupt by way of hucksterizing,” 2Co_2:17. For the difference between the words see CORRUPT, A, No. 1.

6. planao (G4105), akin to plane, A, Note (1) (Eng., “planet”), in the passive form sometimes means “to go astray, wander,” Mat_18:12; 1Pe_2:25; Heb_11:38; frequently active, “to deceive, by leading into error, to seduce,” e.g., Mat_24:4, Mat_24:5, Mat_24:11, Mat_24:24; Joh_7:12, “leadeth astray,” RV (cf. 1Jo_3:7). In Rev_12:9 the present participle is used with the definite article, as a title of the Devil, “the Deceiver,” lit., “the deceiving one.” Often it has the sense of “deceiving oneself,” e.g., 1Co_6:9; 1Co_15:33; Gal_6:7; Jam_1:16, “be not deceived,” RV, “do not err,” KJV. See ERR, LEAD (astray), SEDUCE, WANDER, WAY (be out of the).

7. paralogizomai (G3884); see BEGUILE, No. 3.

W.E. Vine. Expository Dictionary of Bible Words.

Chasten, Chastening, Chastise, Chastisement

A. Verb.

paideuo (G3811) primarily denotes “to train children,” suggesting the broad idea of education (pais, “a child”), Act_7:22; Act_22:3; see also Tit_2:12, “instructing” (RV), here of a training gracious and firm; grace, which brings salvation, employs means to give us full possession of it, hence, “to chastise,” this being part of the training, whether (a) by correcting with words, reproving, and admonishing, 1Ti_1:20 (RV, “be taught”); 2Ti_2:25, or (b) by “chastening” by the infliction of evils and calamities, 1Co_11:32; 2Co_6:9; Heb_12:6-7, Heb_12:10; Rev_3:19. The verb also has the meaning “to chastise with blows, to scourge,” said of the command of a judge, Luk_23:16, Luk_23:22.

See CORRECTION, B, INSTRUCT, LEARN, TEACH, and cf. CHILD (Nos. 4 to 6).

B. Noun.

paideia (G3809) denotes “the training of a child, including instruction”; hence, “discipline, correction,” “chastening,” Eph_6:4, RV (KJV, “nurture”), suggesting the Christian discipline that regulates character; so in Heb_12:5, Heb_12:7, Heb_12:8 (in Heb_12:8, KJV, “chastisement,” the RV corrects to “chastening”); in 2Ti_3:16, “instruction.

See INSTRUCTION, NURTURE.

W.E. Vine. Expository Dictionary of Bible Words.

I know this one quite well, on a personal level that is.  Bless Your Name Lord Jesus.