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ZONDERVAN
New International Dictionary of New Testament Theology and Exegesis

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Library of Congress Cataloging-in-Publication Data
New International dictionary of New Testament theology
New International dictionary of New Testament Theology and Exegesis / Moises Silva,
Revising Editor.Second edition.
volumes cm
Includes bibliographical references and index.
ISBN 978-0-310-27619-7 (hardcover set) 1. Bible. New TestamentTheology
Dictionaries. 2. Bible. New TestamentDictionaries. I. Silva, Mois?s, editor of compilation.
II. Title.
BS2312.N48 2014
2014010387
All Scripture quotations, unless otherwise indicated, are taken from The Holy Bible, New International Version, NIV. Copyright 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission.
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9780310276197_New International Dictionary of NT Theology Vol 1_4th Pages.indb 2
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Contents of Volume 1
Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Contributors to the First Edition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
List of Concepts. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Alpha () . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
Beta (). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 454
Gamma (). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 538
Delta (). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 629
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G5 (abba), father
Concept: Family
JL It is often said that Aram.
(as well as its fem. equivalent ,
mother) orig. derived from baby-language and that it corresponds to Eng. dada
or daddy, but the evidence for this view (e.g., b. Ber. 40a; b. Sanh. 70b) is far from
persuasive (see J. Barr, Abb Isnt Daddy, JTS 39 [1988]: 2847). In fact, this
term, whatever its origins, was evidently understood to be simply the so-called
determinative (or emphatic) form of the standard Aram. word for father (
H10003; sim. derives from ).
In the Tgs., Aram.
is the standard rendering of Heb. ,
my father (Gen 20:12; Josh 2:12; Isa 8:4; and freq.). Other
Jewish writings make clear that this was the word normally used by adult sons and
daughters, and that it could even be used as a respectful title for scholars, similar
to the term rabbi (see G4806). Thus it is an exaggeration, and somewhat
misleading, to say that the word
has a childish character and is equivalent to
Eng. daddy. It remains true, however, that
was used by children in the home
(cf. the use of Father by children in many Eng.-speaking families).
It is also significant that nowhere in the entire wealth of devotional lit.
produced by ancient Jud. do we find
being used to address God, and the
reason may well be that pious Jews were hesitant to call upon the Lord with
the familiar word used in everyday family life (for what follows, see J. Jeremias,
The Prayers of Jesus [1967], 1165). In rabb. documents we find very few passages where this term is used in ref. to God. For example, R. Nehemiah (fl. c.
AD 150) is reported to have spoken of the will of Abba in heaven (Lev. Rab.
32:1 [on Lev 20:4]; two sentences later he uses the expression my Father []
in heaven). Of special interest is a story regarding R. H.anan ha-Neh.ba, who

lived just before the NT period: When the world was in need of rain the rabbis
would send to him school children, and they would take hold of the hem of his
garment and say to him, Abba, Abba, give us rain. Then he would plead with
the Holy One (blessed be he), Master of the Universe, do it for the sake of these
who are unable to distinguish between the Abba who gives rain and the abba
who does not (b. Taan. 23b; cf. Str-B 1:375, 520). Although Jud. was well
aware of the concept of Gods Fatherhood (cf. Ps 103:13; Prov 3:12), we should
not infer from this story that God was typically described, still less addressed,
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as .
H.anan is here simply taking up the childrens cry in order to appeal
to Gods fatherly mercy; he himself, however, uses the respectful invocation
Master of the Universe.
NT The term occurs in the NT only 3x: Mark 14:36; Rom 8:15; Gal
4:6. In each case it is used as a way of calling on God in prayer. In the other Gk.
lit. of early Christianity it is found only in quotations of these passages.
1 It is clear from the gospel tradition, and moreover indirectly confirmed in
Rom 8:15 and Gal 4:6 (see below), that Jesus addressed God in his prayers as
(my) Father. In so doing, he undoubtedly made use of the warm, familiar term
.
The only recorded exception is the cry of dereliction from the cross (Mark
15:34 par.), which appears to be a quotation from Ps 22:1.
The invocation
is expressly attested in the Markan text of the prayer
in Gethsemane (Mark 14:36). But in the other prayers of Jesus recorded by the
evangelists it is again this Aram. term that underlies, either directly or indirectly,
the various Gk. renderings: , father (Matt 11:26; cf. BDF 147),
, my father (v. 27), and in the voc. form, , father (v. 25),
, my father (26:39, 42), and , our father (6:9). These
variations should poss. be explained as alternate translations, since in Palestinian
Aram.
was used not only as a form of address (voc.), but also as the standard
noun for father and as a term meaning my/our father (cf. Jeremias, The Prayers
of Jesus, 56). Jesus distinctive use of this word in prayer is an expression of his
unique relationship to God. It discloses not only his attitude of trust and obedience toward the Father (Mark 14:36 par.), but also his own incomparable authority
(Matt 11:2527 par.).
2 The early church took over the use of
in prayer. This is shown by Rom
8:15 and Gal 4:6, the two passages where Paul may have been thinking of the
Lords Prayer. Now in Lukes version (Luke 11:24, usually regarded as earlier
than Matt 6:913), the invocation reads simply and suggests
as the
Aram. original. We may infer that when Jesus taught his disciples this prayer,
he was giving them authority to follow him in addressing God as ,
thus
granting them the privilege of being regarded as children of God (cf. John 1:12).
Accordingly, Paul sees in the invocation Abba clear evidence of our adoption
as sons through Christ and of the eschat. possession of the Spirit (Rom 8:1417;
Gal 4:47; see G5626 NT 2). The fact that the church, like Jesus, may say
Abba is a fulfillment of Gods promise: I will be a father to you, and you shall
be my sons and daughters (2 Cor 6:18, a free citation of 2 Sam 7:14; cf. also
Jub. 1.2425).
Bibliography
TDNT 1:56; EDNT 1:12. G. Dalman, The Words of Jesus (1902), 19094; S. V. McCasland,
Abba, Father, JBL 72 (1953): 7991; W. Marchel, Abba, Pre! La prire du Christ et des chrtiens
(1963); J. Jeremias, The Prayers of Jesus (1967), 1165; J. Barr, Abb Isnt Daddy, JTS 39 (1988):
2847. Further bibliog. s.v. G4252.
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G11 (Abraam), Abraham
Concept: Name, Proper
H90 is uncertain. Some relate
JL The derivation of the Heb. name
it to Akk. Abam-rm (he loves the father); others consider it a simple Aram.
H92 ([my] father is exalted).
lengthening of the Canaanite/Heb. name
Abram is in fact the designation used up to Gen 17:45, and in this passage the
name Abraham is interpreted to mean father of a multitude (either a play on
words or a popular etym.).
1 The tradition preserved in Gen 11:2625:11 depicts Abram/Abraham as
the first of the so-called patriarchs, the ancestor of the later people of Israel (see
G2702). Some argue that the OT gives him second place behind the
patriarch Jacob, since the latter received the name Israel, which was applied to the
nation. But a profound and far-reaching significance was attached to Abraham.
(a) Abraham stands for the extreme prophetic experience of Israel. He is specifically called a prophet (Gen 20:7; cf. 15:1316 and see G4737), and
he was tested as a prophet might be tested to see whether he, and his descendants
through him, would esteem God highly enough to be willing to offer human
sacrifice (22:1). Abraham held to the word of his God almost to the point of killing his only son. God then released him and the people of Israel, because he loves
faithfulness and not sacrifice.
(b) Abraham received the promise of a nation and a land that steadily grew
despite scanty beginnings (Gen 12:13). His life constantly appeared threatened
by the lack of a son and heir (15:23), and the latter was born only when Sarah was
past the age of childbearing (18:115); but behind that birth stood the promise of
descendants so numerous that they could not be counted (13:16; 15:5). The promise of the land initially focused on the areas around Shechem and Bethel (12:68),
but he was later told that it would extend from the borders of Egypt to the river
Euphrates (15:18). In the panoramic perspective of the Pentateuch the theme of the
land is not brought to fulfillment: it remains a future hope with the dying Moses
(Deut 34:14). Insofar as the land was never merely a physical possession, but was
constantly seen as a spiritual heritage (representing freedom, peace, and well-being
in and with God), later Israel remained profoundly conscious of the fact that the
nation still looked forward to the ultimate fulfillment of the promise to Abraham.
(c) The making of the covenant in Gen 17 (see G1347) develops
this theme and ensures that the land promised to Abraham and his posterity is
not understood in a nationalistic way as personal property, but as the place of
worship appropriate to the Creator of the world (Gen 1). This covenant message
enabled Israel to survive even the terrible situation of the national collapse and
the far from glorious period of reconstruction under Persian rule. The people of
God received the commission amidst the world powers to serve the Creator in a
way commensurate with his being.
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(d) This insight was decisively influenced by the age-old declaration concerning the purpose behind Abrahams call: all peoples on earth will be blessed
through you (Gen 12:3). The context of this declaration is the promise of the
landa promise that looks forward to the kingdom of David (15:18) and relates
these words, with their ring of power politics, to an antinationalistic perspective.
The human race, incl. Israel and the patriarchs, had fallen prey to the desire to
be like God (3:5), to the mysterious crouching of sin before the door of the heart
(4:7), and to the need to establish a name for oneself in a single kingdom (11:19).
But the Lord of the world made a new beginning with Abraham, the man who
unconditionally remained true to the promise despite its extremely meager fulfillment during his lifetime. Thus the prospect of blessing for the families of the
earth does not fail on account of a limited fulfillment in the period of the OT.
Alongside the instances where Abraham is mentioned in Genesis, there is
the esp. important and oft-repeated expression, the land that Yahweh has sworn
to your fathers, Abraham, Isaac and Jacob (cf. Deut 1:8; 6:10; 9:5, 27; 29:13;
30:20; 34:4). Amid the despair of the exile, this expression denotes the fixed
point on which election depended (see G1721): a solemnly attested
promise of God that made it poss. for the Israelites after the loss of the land, and
thus in the anxiety of being remote from God (Isa 63:1564:11; cf. esp. the
complaint of 63:15), to acknowledge their sin as sin, because they understood
God as the one who is dependable. Furthermore, there is the prophetic word
from God, highly apt at the time of the exile, that calls Abraham my friend
(Isa 41:8; cf. 2 Chr 20:7; Ps 105:6 [LXX 104:6]). Thus Abraham is the forefather
to whom the promise was the basis of his life; such faith God credited to him as
righteousness (Gen 15:6).
2 The special position of Abraham, already foreshadowed in this development, reached its highest expression in Jud. There the belief is found that because
of Abrahams election all who confess themselves as his have a place in the coming kingdom of God, even though their sins have been many (cf. Str-B 1:116
20 on Matt 3:9). Rabb. Jud. saw Abrahams life as a series of acts of obedience.
According to it, Abraham had kept the whole law. By contrast, Hel. Jewish writers, esp. Philo, stressed his trust in Gods promises, partic. those about the final
judgment and the kingdom of God, and attributed the beginnings of belief in a
world to come to Abrahams time (Str-B 3:194, 197; cf. 2 Bar. 57.2). Jewish legends relate that Abraham was the first to recognize monotheism, and that being
the first proselyte he also served as a missionary (TDNT 1:8).
NT 1 Since Abraham was the father of the Israelite nation, Jesus descent
from him became of great importance for the proclamation of the gospel. His
name occurs more than 70x in the NT, esp. in Luke (15x), John (11x), Hebrews
(10x), Romans (9x), and Galatians (9x). That Jesus was the Messiah descended
from Abraham underlined the continuity in Gods saving activity both for his
people and for the world (cf. the genealogy in Matt 1:117; the genealogy in Luke
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3:2338 mentions Abraham as well [v. 34], but stresses the descent from the first
man Adam).
2 (a) For the Jews in general it was a special title of honor to be known as
children of Abraham (Matt 3:912; Luke 3:89), for according to the popular
belief, Abrahams merits guaranteed Israel a share in the kingdom of Godan
idea attacked by John the Baptist. According to John, descent from Abraham
is in itself of no value. Only those who bring forth the true fruit of repentance
(see G3566) and by baptism anticipate the final judgment have any
right to hope for a place in the kingdom. God can raise up from stones children
for Abraham. That is why Jesus considered it so important to search for the lost
sheep of Israel. He healed a daughter of Abraham who had been crippled for
eighteen years (Luke 13:16), and caused salvation to come to the house of Zacchaeus as a son of Abraham, although he had been living outside the Mosaic
law (Luke 19:9).
Jesus statement that many will come from the east and the west, and will
take their places at the feast with Abraham, Isaac and Jacob in the kingdom of
heaven, whereas the subjects [lit., sons] of the kingdom will be thrown outside
(Matt 8:1112; cf. Luke 13:2829), may have as its background the belief that
Abraham was the first proselyte and the greatest maker of proselytes (see above
JL 2). When Luke reports that after the resurrection the apostles addressed their
hearers as descendants of Abraham (Acts 3:1213, 25; 13:26), he intends his
readers to understand how aware the apostles were of their loyalty to the faith of
their ancestors and how strenuously they had sought to win the Jews, Jesus own
people, despite their unwillingness.
(b) In Jesus parable of the rich man and Lazarus, the expression Abrahams
bosom (Luke 16:22 KJV; NIV, Abrahams side) clearly designates a position
of affection, security, and honor. This picture (found relatively seldom in rabb.
writings; cf. Str-B 2:226) derives from the custom of reclining on couches at a
banquet so that the head of one person reached the chest of the next one. To lean
ones head against the breast of the host indicated an esp. close relationship with
that person (cf. John 13:2325; 21:20). Judaism freq. expected intercession by
Abraham, who lives with God (the same was true of Isaac and Jacob). The Jewish
belief that those who have lived with God (e.g., the patriarchs) must remain alive
after death was shared by Jesus, who justified it by saying that where God is there
also must be life (cf. Mark 12:2627 par.; see G482).
3 When Paul explains the importance of Abraham, he is concerned above all
with justification by faith (see G1466). His exposition in both Gal
3:629 and Rom 4:113, where he appeals to Gen 15:6, is not, strictly speaking,
a deductive proof based on the OT narrative. Rather, because of the subsequent
revelation of Christ, the apostle recognizes that Scripture had long before spoken
of justification by faith.
(a) In Galatians, the details of Pauls arguments about Abraham were partly
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determined by the ideas of his Judaizing opponents, who maintained that
the Mosaic law was the definitive revelation that brought salvation (see
G3795). It followed that Abraham must have lived by the law even before it
was revealed at Sinai. By contrast, Paul maintains that anyone who lives by the
works of the law is under a curse (Gal 3:10) and that Abraham was justified not
by works but by faith (Rom 4:25). Scripture even foresaw that the lawless pagan
and the pious Jew would be placed on an equal footing through faith (Gal 3:79),
because faith excludes every basis for human honor. The law did not have the
function of making Abrahams blessing inoperative; rather, it was given to reveal
the true nature of sin (3:19) and to prepare us for the coming of Christ (3:24).
Indeed, Christ himself is the promised seed or offspring of Abraham (3:1617),
and by faith we share the heritage of Abraham in all its fullness (3:29).
(b) In Rom 4 these thoughts are expressed with even greater clarity. What did
Abraham discover with regard to justification? Was it something to boast about?
Not in Gods presence, for it was faith that was credited to him for righteousness
(4:13). A person cannot earn wages from God. Blessed are only those against
whom the Lord does not reckon sin (4:48; cf. Ps 32:12). Paul then proceeds to
show that this blessing cannot result from circumcision, which Jud. regarded as
a sign of the fulfillment of the law and of turning away from transgression (Rom
4:912). Abraham was after all justified before he was circumcised (see
G4362). Circumcision was simply a seal of the righteousness by faith that had
previously been reckoned to the Gentile Abraham. Hence Abraham is the father
of all who believe, whether or not they are his physical descendants (v. 16).
Paul concludes his argument by adding another example of Abrahams faith
(Rom 4:1822). Just as we are dead before God and have nothing to hope for, so
Abraham and Sarahs procreative power was dead. But trust in God created and
creates new life. The point of comparison is not the willingness to yield oneself,
but rather the deadness itself, the lack of any prerequisite conditions (that is prob.
why the story of the sacrifice of Isaac, which was popular in Jud. as an example of
obedience, is not mentioned here). Other passages fit easily into this fundamental
Pauline scheme of interpretation (Rom 9:7; 11:1, 1321; 2 Cor 11:22).
Pauls teaching on justification by faith was not always readily accepted in the
primitive church. Statements made by James suggest that the Pauline concepts were
misused even by Christians (Jas 2:1426). For some of them, only the relationship
of the soul to God was important. The deeds of our transient bodies, which belong
to a fallen world, were considered to be relatively unimportant. Against such a view
it was necessary to stress that faith expresses itself in works, and that faith will be
judged, as in the case of Abraham, by the way it works itself out in life.
4 The false sense of security with which many deluded themselves by appealing to Abraham hindered faith in Jesus. This problem is the background to Jesus
dialogue with the Jews in John 8:3059. The first section makes it clear that the
newly found faith of some was not genuine but only superficial, for they were not
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doing the works of Abraham (vv. 3940). Abraham relied solely on Gods liberating
word, but they wished to silence that word when it stood before them incarnate in
Jesus. They thought that descent from Abraham guaranteed their freedom, whereas
in fact only Jesus and holding fast to his word could give them true freedom.
The second part of the discussion (John 8:4859) begins with the Jews suggestion that Jesus was demon-possessed when he proclaimed his word, or rather,
when he proclaimed himself as Gods word. For when Jesus promised eternal life
to those who kept his word (v. 51), he was, according to Jewish ideas, blaspheming God. Only Gods word can guarantee eternal life, but Jesus in their view
was a mortal man like Abraham and the prophets who have died (v. 52). In fact,
however, Jesus is greater than Abraham and has the divine authority to grant
eternal life. Moreover, Jesus claimed that Abraham rejoiced at the prospects of
seeing the day of Gods Word (Jesus), and that he did indeed see it with joy (v.
56). There is ample evidence for Jewish speculations that at the time of the making of the covenant (Gen 15:1221) Abraham saw the main lines of Israels future
(Str-B 2:52526). Then comes the vital claim, before Abraham was born, I am
(John 8:58; see G1639). The Word of God was, is, and ever will be. Hence,
in contrast to Abraham, Jesus is truly eternal.
5 The descendants of Abraham mentioned in Heb 2:16 are presumably all
who live by faith as did Abraham, i.e., not only Jews but all who believe in Christ
(so B. F. Westcott, The Epistle to the Hebrews, 2nd ed. [1892], 55; H. Montefiore, A Commentary on the Epistle to the Hebrews [1964], 67). In Heb 6:13, as
in Jewish tradition, Abraham is presented as a model of the believing patience
and perseverance that obtain the promise. This trait is also stressed in 11:812,
1719. Salvation, however, does not come from Abraham and his descendants
(7:2, 410). They remain its recipients. Abraham recognized one greater than
himself, Melchizedek (see G3519). In the same way, the Levitical
priests were only temporary, for they too, as descendants of Abraham, gave tithes
to Melchizedek. Hence the one who has been proclaimed a priest forever after
the order of Melchizedek must be greater.
Bibliography
TDNT 1:89; EDNT 1:24; TDOT 1:5258; NIDOTTE 4:35158; ABD 1:3541; DOTP,
817. K. Berger, Abraham in den paulinischen Hauptbriefen, MTZ 17 (1966): 4789; N. A.
Dahl, The Story of Abraham in Luke-Acts, in Studies in Luke-Acts, ed. L. Keck and J. L. Martyn
(1968), 13959; J. Van Seters, Abraham in History and Tradition (1975); H. E. Lona, Abraham in
Johannes 8: Ein Beitrag zur Methodenfrage (1976); A. R. Millard and D. J. Wiseman, eds., Essays on
the Patriarchal Narratives (1980); R. W. L. Moberly, The Old Testament of the Old Testament: Patriarchal Narratives and Mosaic Yahwism (1992); P. R. Williamson, Abraham, Israel and the Nations: The
Patriarchal Promise and Its Covenantal Development in Genesis (2000); J. K. Bruckner, Implied Law in
the Abraham Narrative: A Literary and Theological Analysis (2001); K. A. Kitchen, On the Reliability of
the Old Testament (2003), ch. 7; N. Calvert Koyzis, Paul, Monotheism and the People of God: The Significance of Abraham Traditions for Early Judaism and Christianity (2004); J. van Ruiten, Abraham in
the Book of Jubilees: The Rewriting of Genesis 11:2625:10 in the Book of Jubilees 11:1423:8 (2012).
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G12 (abyssos), bottomless, subst. depth, abyss, underworld
Concept: Hell
GL This term, though attested as early as Aesch., occurs fewer than 10x
prior to the Hel. period, always as an adj. meaning bottomless, unfathomable
(from G958, depth). Its use as a noun, , is first found in the
LXX (and then most freq. in Christian writers), but it is so used also by writers
not likely to have been affected by the Gk. Bible (e.g., Plutarch Is. Os. 364F, of a
sacrificial lamb being cast into a deep cavity). The term was later applied to the
realm of the dead, the netherworld.
JL In the LXX the word occurs over 40x (incl. 13x in Psalms, 7x in Job,
6x in Sirach), almost always as a noun, and usually as the rendering of the Heb.
noun H9333, signifying the great ocean depths (e.g., Ps 33:7 [LXX 32:7];
see G5623). In Gen 1:2 it refers to the primeval sea. When used in contrast
to heaven (see G4041), the word approaches the meaning realm of
the dead (e.g., Ps 71:20 [70:20]; 107:26 [106:26]; Sir 24:5). The concept was
significant for apocalyptic lit., as shown by this expansion of Gen 6:57: And
against his angels whom he had sent to the earth he was very angry.... And he
told us to bind them in the depths of the earth (Jub. 5.6; cf. 5.10; 1 En. 9:4;
17.78; 21.7).
NT In a free quotation of Deut 30:1214 (where both the Heb. and the LXX
have the other side of the sea), Paul uses to describe the realm of the
dead (Rom 10:68; the apostle evidently picked up the language from Ps 107:26
[LXX 106:26]). Elsewhere in the NT the term refers to the prison for demons
(Luke 8:31). It is locked with a key, but the smoke of subterranean fires rises from
it (Rev 9:12). It is ruled by an angel (9:11). Violent locusts emerge from it (9:3
5), as does the beast (11:7; 17:8; see G2563). Satan is bound in it for the
thousand years reign (20:1, 3; see G4927).
Bibliography
TDNT 1:910; EDNT 1:4; NIDOTTE 4:27577.
G19 (agathos), good, beneficial, subst. neut. pl. goods, possessions;

G14 (agathoerge), to do good, confer benefits;
G16 (agathopoie), to do good, do what is right; G18 (agathopoios), beneficent, subst. one who does good, good citizen; G17
(agathopoiia), (act of) doing good; G20 (agathsyn), goodness,
uprightness, generosity; G5787 (philagathos), loving what is good;
G920 (aphilagathos), not loving what is good
Concepts: Good; Possessions
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GL 1 The adj. , already very common in Homer, had a semantic
range sim. to that of Eng. good. The terms G3202 and
G3196 function respectively as its comp. and superl. forms (see G3197).
When applied to things, could mean fine, serviceable, advantageous,
suitable; when applied to persons, fine, gentle, noble, brave. The word was also
used freq. in an ethical or moral sense. Used as a noun, could indicate
not only what is good but also the [highest] good (summum bonum), while
the pl. referred to the good things that evoke a state of well-being,
whether material (possessions), intellectual, moral, or religious, depending on
ones ideal for life. Most of the derivatives listed above are not attested prior to
the Hel. period (some of them may be LXX or NT coinages); class. Gk. used
G2307 and other terms in their place.
2 In Gk. philosophy the concept of the good plays a major role. For Plato
is the all-embracing, highest, and indeed dominant idea or form: the
good is the power that preserves and supportsin contrast to evil, which spoils
and destroys (Resp. 608e). In Plato the idea of the good has a religious coloring (Resp. 517bc), but Aristot. applies it as a formal concept to the totality of
human relations. In his Ethics he defines the goal of all action as the attainment
of some form of good (Eth. nic. 1.1; cf. F. Copleston, A History of Philosophy, 9
vols. [194675], 1:33250; W. Grundmann in TDNT 1:1112).
3 In Hel. thought the ancient humanistic attitude to life was shattered,
and the predominant meaning of the concept of good once again became religious. According to the Hermetic writings, the salvation brought about by the
deity (i.e., deification) is the good (Corp. herm. 1.26). Thus the predicate good
was reserved for the deity who brings salvation ( , God is the
good, ibid. 2.16; cf. 6.34), for he alone is free from attachment to the material (cf. TDNT 1:1213). As an expounder of Hel. Jud., Philo names
G1602 (moderation, Spec. 1.149), G2354 (fear of God [see
G4936], ibid. 4.147), and G5053 (wisdom, Her. 98) as the highest possessions by means of which the soul finds the way to the highest good, i.e., God
(cf. TDNT 1:13).
JL 1 The adj. occurs well over 600x in the LXX; it is esp. common
in Proverbs and Sirach (c. 80x each; then c. 45x each in Psalms, Ecclesiastes, and
1 Samuel). Where it renders a Heb. word, this is almost always II H3202 or
a cognate. Among derivatives, the most common are , to do good, but
with several extended senses (almost 30x), and , goodness, kindness
(15x).
2 In the OT the concept good is indissolubly linked with personal faith in
God. Any idea of the good that is freed from the concept of God as personal
comparable with the ideas in Gk. and Hel. thoughtis inconceivable. The good
is always a gift from God and as such is outside the control of human beings
in their own strength (Gen 3:5). It is presupposed throughout that God is the
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one who is good, and not just the good. This realization is further developed
within the OT in the course of a deepening of the relationship of the people and
of individuals to God (e.g., Ps 34:10 [LXX 33:11]; 84:11 [83:12]).
Thus became the regular designation of the goodness of Gods character,
actions, and works. In such contexts the LXX translates almost exclusively
with ; it only rarely employs the nearly synonymous G2819 (e.g.,
in the creation account, Gen 1:4 et al.). This usage might suggest that God is
to be viewed as (the highest good in Greco-Roman thought), even
though this phrase is not explicitly applied to God in the LXX. The inference is
that human beings enjoy the good, or can expect good treatment, only insofar
as they regard God as their highest good.
That God is the one who is good becomes clear in the OT through his
redemptive dealings with his chosen people: in the giving of the law (Deut 30:15;
Prov 28:10), the exodus from Egypt (Exod 18:9), and the conquest of Canaan
(Num 10:2932). The Israelite found renewed reason for praising God as the one
who is good by realizing that everything that comes from him is good, whether
it be his work in creation (Gen 1:14 et al.; here also embraces the aesthetic
moment of beauty [thus the rendering ]), his word (Isa 39:8), or his Spirit
(Ps 143:10 [142:10]), even if appearances seem to say the opposite (Gen 50:20).
The constant tension between Gods promises and their incomplete fulfillment was bearable for the Israelites because they recognized that those promises
always look forward to a final, eschat. realization. The good that God has promised his people will come to its real fulfillment in messianic, eschat. salvation.
It is in this sense that texts like Isa 52:7 and Jer 32:41 (LXX 39:41) have been
interpreted messianically by Israel.
Recognition of the goodness of God could not be taken away from the
remnant even by hard, shattering, historical events like the exile. Nevertheless,
Yahwehs goodness, his benevolent action in history, had been temporarily withdrawn from Israel and was deeply concealed. In the Wisdom Lit., for example,
striking expression is given to the way in which devout Israelites saw, without
illusion, their own limitations in the presence of the incomprehensible God.
They recognized the uncertainty of all lifes values and the vanity of existence
(Eccl 3:12; 5:17), and they saw clearly the human inability to achieve good (7:20).
But in the last analysis even this skepticism, in which God is withdrawn and the
creature stands alone, could not destroy the knowledge of the goodness of God
and his benevolent activity.
3 Postexilic Jud. and rabb. theology also held firmly to the fact that God is
good. Gods goodness brings salvation. It is revealed in the Mosaic law, which is
good and can be carried out. In carrying out Gods law, Gods people can now
themselves do good and be good (Str-B 3:9293; 4:466ff., 536ff.). Nevertheless,
essential goodness can be realized only in personal relationships with God and
fellow human beings (as had been expressed in Mic 6:8).
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This unshaken confidence that good could be achieved was radicalized into
a strict asceticism by the people of Qumran, who linked the concept with the
command to hate forever the sons of wickedness. But here tooas consistently
throughout the OTit is the newly emerging songs of praise that are the genuine
expressions of the sects piety. They begin and end with the praise of God and his
benevolent actions even in the midst of need and oppression. What stands out
is what has been asserted in every period of Israels history and expressed most
completely in the Psalms, namely, that God himself is the One who is really and
exclusively good (e.g., Ps 16:2 [15:2]; 118:1 [117:1]; cf. 1 Chr 16:34; 2 Chr 5:13).
NT 1 The word occurs c. 125x in the NT (incl. 15 instances of
[mainly in Hebrews] and 4 of [only Luke-Acts as a form
of address]), and it is found in all the NT writings except 12 John, Jude, and
Revelation (in these books does not occur either). The compounds formed
with G4472 occur 10x (6x in 1 Pet.); 4x (all in Paul); and
once (1 Tim 6:18).
2 According to the Synoptics, the OT teaching about Gods essential goodness was intensified by Jesus: , No one is good
except God alone (Mark 10:18; Luke 18:19; cf. Matt 19:17). However, this
emphasis does not prevent a natural application of the predicate good to the
moral differences among human beings, who do good as well as evil (Matt 12:35;
25:21; par. Luke 6:45; 19:17); this application of course includes within it the
goodness of God (Matt 5:45; 22:10; et al.).
But this admission of normal differences and the demand for works of love
(Matt 5:16 [where is used]; cf. 25:3145) must not be separated from
Jesus preaching as a whole. Jesus calls sinners to repentance, and it is imposs. to
ignore the call: For I tell you that unless your righteousness surpasses that of the
Pharisees and the teachers of the law, you will certainly not enter the kingdom of
heaven (5:20). Be perfect, therefore, as your heavenly Father is perfect (5:48).
3 In the Gospel of John, Jesus proclaims judgment according to works: those
who have done what is good [ ] will rise to live, and those who have done
what is evil will rise to be condemned (John 5:29). But this statement too has
to be seen within the context of the whole message (cf. 10:2729; 15:58). It is
only in Jesus Christ that we can have life. Then, insofar as we receive a share
in Gods goodness, we also can it pass on to others by doing good. According
to John 10:11 and 14, Jesus is the good shepherd who lays down his life and
makes available here and now the eternal good of redemption (in these verses
is used rather that without any apparent semantic difference; G.
D. Kilpatrick, Some Notes on Johannine Usage, BT 11 [1960]: 17374, suggests that John simply prefers the former when the adj. is used attributively, but
the few instances involved do not permit a firm conclusion). According to John
1:46, Nathanael posed the skeptical question, Can anything good [ ]
come out of Nazareth? (NRSV). Some have suggested that this question was a
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well-k nown proverb, but others believe it was simply the utterance of a man who
could not conceive that the Messiah would come from such an insignificant place
(cf. L. Morris, The Gospel according to John [1972], 165).
4 Paul takes up the message of the Synoptics. He too acknowledges the relative difference between good and evil persons. Within Gods sustaining order
of things, the civil authorities receive their dignity and task to maintain law and
order, commending those whose conduct is good ( ) and punishing evildoers (Rom 13:14). The term , used only in 1 Pet 2:14, also belongs
in this context: the person who does right will receive praise from the authorities.
But the distinction that is justified among human institutions breaks down
before God. Human beings are irretrievably in bondage to the powers of sin and
death, and they have no right to claim the attribute good for themselves. Even
if they are strict observers of the law, which is good (Rom 7:12), it only works
death for them (7:1824; cf. 3:20; 6:23; Gal 3:1013). But through redemption
in Christ goodness overflows in the life of the believer. We know that in all
things God works for the good [ ] of those who love him, who have
been called according to his purpose (Rom 8:28).
In Christ the believer is created for good works ( , Eph 2:10)
and receives a good conscience ( , Acts 23:1; cf. 1 Tim 1:5, 19;
1 Pet 3:16, 21). This truth also underlies the urgent exhortations to bear fruit in
every good work (Col 1:10) and to seek to do good to everyone (Rom 15:2; 16:19;
Gal 6:6, 10; 1 Thess 5:15). Likewise, in Rom 15:14 believers are commended for
their , that is, their good and fitting behavior (cf. 2 Thess 1:11). Paul
employs G2818 (2 Thess 3:13) and (1 Tim 6:18) once
each as synonymous expressions meaning to do good; the latter term occurs
also in Acts 14:17, where it refers to God who does good.
Paul too maintains the concept of judgment according to works, whether
good or bad (Rom 2:610; cf. 2 Cor 5:10; Gal 3:10), but this truth does not
compromise the principle of grace stated elsewhere (e.g., Rom 5:1; 8:1, 3139;
see G5921). The gift and the task of the new life are kept in tension, with
both aspects fully emphasized.
A striking fact is the marked preference for in the Pastorals (24x against
11x for ; in the rest of the Pauline corpus, it occurs only 17x against 41x
for ); in most instances, no clear semantic distinction can be established
(see discussion of synonyms below). Note moreover in the Pastorals the rare terms
(loving what is good, Titus 1:8) and (not loving what
is good, 2 Tim 3:3).
5 Among the remaining NT writings, 1 Peter is distinguished by its use of
(to do good, 1 Pet 2:15, 20; 3:6, 17; elsewhere only in Luke 6:9,
33, 35; 3 John 11), (one who does good, only 1 Pet 2:14), and
(doing good, only 1 Pet 4:19). Spicq (Lexicon 1:12) comments that
although in the LXX has to do with beneficence and charity (e.g.,
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Num 10:32), Peters use of this vb. and its derivatives designates moral integrity
and a commendable manner of life. Such right conduct is the visible proof that
an individual has really and gratefully grasped Gods goodness in a personal way.
In contrast, Heb 9:11 and 10:1 lay their emphasis upon future, eschat. gifts
(cf. 1 Pet 4:19). In this age there is a constant tension between God, who is good
and who gives good gifts, and earthly reality, characterized by sin and death, in
which the Christians life is caught up. It is in this perspective that the promise of
Phil 1:6 stands and has meaning: he who began a good work in you will carry
it on to completion until the day of Jesus Christ. Therefore the warning of Gal
6:9 also holds true: Let us not become weary in doing good [ ],
for at the proper time we will reap harvest if we do not give up.
The epistle to the Hebrews is also characterized by the freq. occurrence of
the comparative , better, superior, preferable. This use focuses on so-
called realized eschat.: in these last days God has spoken through his Son,
who is superior to the angels (Heb 1:14), who has brought a better hope (7:19),
and who guarantees a better covenant (7:22; 8:6; cf. also 6:9; 9:23; 10:34; et al.).
6 The differences and similarities between and (and semantically related terms) provide a valuable example for the study of synonyms in
the Gk. NT. (It should be noted that in Gk. lit. generally appears to be
the more common term, though the statistics vary significantly from corpus to
corpus. In the LXX, Jos., Philo, Luke-Acts, and the ApF, occurs between
two and three times more freq. than , but both adjs. occur with comparable frequency in the NT as a whole and in Plutarch. In Polyb. has the
edge, while the Gospels of Mark and John show a decided preference for this
adj.)
On the one hand, it is relatively easy to identify semantic distinctions between
the two adjs.: moves from the general sense fitting, suitable to either
useful, advantageous (when applied to things) or well-born, able, competent
(when applied to persons), and then to the moral sense good, beneficent;
seems to focus on appearance, thus beautiful, fair, fine, but it is applied also to
the moral sphere, good, noble.
On the other hand, it is clear that these differences are muffled, and even
completely neutralized, in numerous contexts. The choice of one term over
another often results from other than semantic considerations, such as personal
(or group) preferences, the desire to avoid repetition of a term, subtle syntactical factors, perhaps even the rhythm of the sentence. Certain patterns can be
detected. In the NT, for example, sentences beginning with It is good to...
or the like use , with expressed or implied (Matt 15:26; 17:4; 18:89;
26:24; Mark 7:27; 9:5, 4245; 14:21; Luke 9:33; Rom 14:21; 1 Cor 5:6; 7:1, 8,
26; 9:15; Gal 4:18; Heb 13:9). It would be difficult to demonstrate that this pattern can be accounted for by some intrinsic semantic difference between
and ; more likely, we are dealing with an idiomatic or conventional usage
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(thats just the way you say it; in class. Gk. the adj. [good, brave, expedient] was freq. used in this fashion).
Apparently, never moves into the domain beautiful, and
never acquires the sense competent, but we find considerable overlap in many
other areas. Especially instructive are parallel contexts where these adjs. appear to
be used interchangeably. For example, Matthew pairs the noun G1285
(tree) with twice in one passage (Matt 7:1718), but with in
another (12:33; cf. Luke 6:43); G2843 (fruit) occurs usually with
(Matt 3:10; 7:1719 [3x]; 12:33; Luke 3:9; 6:43), but once with
(Jas 3:17; cf. Sir 6:19). Note also that the noun G1178 (land) most naturally
combines with (useful in the sense fertile), and so it does often in the
LXX (Exod 3:8; 20:12; Num 14:7; Deut 1:25; et al.); but it occurs with in
the parable of the sower (Matt 13:8, 23 = Mark 4:8, 20), and Luke goes so far as
to interchange the two adjs. in this parable (Luke 8:8 [], 15 []; in the
LXX occurs with only once, Num 13:19).
Various other examples of semantic neutralization could be mentioned, but
the more significant question is whether we should look for a distinction between
these adjs. in moral/ethical contexts. According to S. Custer, Both these words
may refer to what is morally good, but with this distinction: usually designates that which is good because its results are beneficial, whereas denotes
goodness which is evident to others. When these terms are used in the sense of
the good, refers to that which is beneficial; to that which is
good in an absolute sense (A Treasury of New Testament Synonyms [1975], 14,
with a ref. to J. B. Lightfoot, Notes on the Epistles of St Paul [1895], 81, who states
that in 1 Thess 5:15 is used opp. [in the sense injury, harm]
and that it contrasts with in v. 21). Custer goes on to provide
a useful sample of both bib. and extrabib. passages that seem to support such a
distinction; in the parable of the laborers in the vineyard, for example,
may appropriately be rendered beneficent or even generous, as in several
modern versions (Matt 20:15), while in Pauls description of his inner struggles
clearly refers to that which is intrinsically good (Rom 7:21).
Several problems call for discussion, however. First, it is not at all clear why
there should be a connection between goodness which is evident to others (the
primary meaning attributed to ) and that which is good in an absolute
sense. Second, some of the refs. listed are at best ambiguous. In the parable of
the talents, e.g., the servants who invested the money are commended with the
words, , good and faithful servant (Matt 25:21, 23),
but nothing in the context suggests beneficence (although the notion useful is
poss., the meaning of the adj. prob. comes very close to that of G4412 [see
G4409]; there appears to be little if any difference between the usage
here and in 1 Tim 4:6). Third, the list of examples loses much of
its value when one considers the many other passages where no distinction can
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be demonstrated. For example, as mentioned above, Paul in Rom 7:21 uses
with ref. to intrinsic goodness, but only a few verses before he seems to
use this term interchangeably with (v. 18). The strongly moral concept
good work is expressed with (sg. or pl.) 16x in the NT (8x in the
Pastorals), but occurs almost as freq., 13x (6x in the Pastorals), and
in one sentence it is used interchangeably with (1 Tim 5:10). (Both
combinations are relatively rate in the LXX.)
It is sobering, and almost amusing, that Lightfoots learned colleague, B. F.
Westcott, appears to distinguish the two adjs. in a diametrically opposed fashion.
Commenting on Heb 10:24 he says: It is a misfortune that we cannot distinguish and in translation: we are constrained to render
both phrases by good works. Yet the ideas suggested by the two phrases are
distinct. In we mark only the intrinsic character of the works: they
are essentially good. In we emphasise the notion of their effect upon
others, of their nobility which attracts. The same work may be regarded both
as and , but so far as it is it is looked at under the aspect of
moral beauty (The Epistle to the Hebrews, 2nd ed. [1892], 325). It is in fact quite
poss. that the sense beautiful, fair, pleasant often lurks in the background when
is used, but we find little evidence that, in moral contexts, the NT writers choice of one adj. over the other was intended to call attention to a distinct
semantic component.
The presence of other terms within the semantic domain good contributes relevant information. The adj. G5982 (from G5968, to
use, etc.), which occurs only 7x in the NT and about 40x in the LXX, shares
some interesting features with : it too could mean useful, advantageous (though this meaning does not occur in the NT), and the shift to the
moral sense good, trustworthy was natural, but it also acquired the narrower and more distinctive meaning mild, gentle, kind (see G4558).
Similarly, the nuance mildness may distinguish the cognate noun
G5983 from (see Trench 23135; Spicq 1:34), though it is difficult to establish a substantial difference between them in the list of virtues
in Gal 5:22 (J. B. Lightfoot, The Epistle of St. Paul to the Galatians, 10th ed.
[1890], 213, makes the suggestive comment that the former indicates kindly
disposition and the latter energetic principle, but he gives no evidence for
this distinction).
Even more specific are the nouns G2307 (well doing, thence
service, kindness; see G2237) and G5792 (love for
humanity, thus benevolence, kindness; see G5797), as well as the terms
listed under Humility and Virtue. Of special interest is the apparent contrast
between and G1465 (upright, just) in Rom 5:7; for discussion see G1466. Other synonyms not found in the NT include
(good, brave, expedient [28x in Plut., absent in Epict.]), (good,
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noble), (good, agreeable, serviceable), and G5080 (good,
e xcellent [used in the NT only with the sense eager, earnest]). See also discussion s.v. G320.
Finally, attention should be paid to antonyms, esp. the pair G2805 /
G4505 (see Evil). In general Gk. usage serves as a fairly precise
opp. of both and (in almost all of their senses) and thus it occurs
with greater frequency than . Plato, for example, uses over 4x
more freq. than ; in Paul, the proportions are 2/1; in Plut., c. 2.5/1; in
Jos., almost 3/1; in Philo, almost 6/1; in Epict., remarkably, more than 40/1
( over 200x, only 5x). In contrast, these two adjs. are found with
comparable frequency in the LXX, while occurs 34 x more often
than in Matthew and Luke-Acts; among the ApF, Hermas uses
almost exclusively (c. 80x, with only 4 instances of [2 of which are the
comparative ]). The term (from , to toil) initially meant
painful, grievous, then useless, but in moral contexts it took on a strongly
negative sense, worthless, wicked, cowardly, base. Possibly this strong nuance
accounts for its freq. in some Christian writings. Note that is opp. to
and c. 20x each in the LXX; in the NT it is opp. over
10x (mostly in Matt.), but to in only two passages (Matt 7:1718; 13:38).
In the case of , it is used opp. in c. 60 verses in the LXX (esp. in
Sirach) and in a dozen passages in the NT (esp. Romans); it is found opp.
in the LXX only half a dozen times, and in the NT 4x (note also 1 Pet 2.12,
opp. ).
Among other antonyms, note should be taken of G876 (with a clear
moral sense only in 2 Thess 3:2, alongside ), G4911 (opp.
and/or in Matt 7:1718 par.; Eph 4:29), G5021 (opp. in
1 Pet 2:18), and G5765 (opp. in John 5:29; Rom 9:11; 2 Cor
5:10; used also in John 3:20 [cf. in v. 29] and Jas 3:16 [summarizing
a list of vices]), as well as terms meaning unrighteous, sinful, and the like
(see Righteousness; Sin). Moreover, numerous terms occur referring to specific
expressions of evil. Relevant adjs. not found in the NT include (hurtful, wrong), (miserable, worthless, wicked), (good for
nothing, worthless), and (bad, mean, injurious).
Bibliography
TDNT 1:1018; EDNT 1:47; Spicq 1:14; Trench 31518; TDOT 5:296317; NIDOTTE
2:35357. H. Wankel, Kalos kai agathos (1961); G. H. von Wright, The Varieties of Goodness (1963);
C. J. Orlebeke and L. B. Smedes, eds., God and the Good: Essays in Honor of Henry Stob (1975);
G.-J. Pinault, Grec , Mnchener Studien zur Sprachwissenschaft 38 (1979): 16570; J. W.
Wenham, The Enigma of Evil: Can We Believe in the Goodness of God? (1985, orig. 1974); H. Maquieira, Sobre la dicotoma semntica / en Menandro, taca 3 (1987): 99109; J.
O. Urmson, The Greek Philosophical Vocabulary (1990), 1012; O. Panagl, Griechisch ein
etymologischer Versuch, in Verba et structurae: Festschrift fr Klaus Strunk zum 65. Geburtstag, ed.
H. Hettrich et al. (1995), 22935.
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G22 (agallia), usually mid. to exult, rejoice greatly, be overjoyed;
G21 (agalliasis), exultation, great joy
Concept: Joy
GL These terms are found only in the LXX and the NT, and in Christian
writers dependent on them (another cognate noun, , occurs only in
the LXX and post-NT Christian writers). They are later formations from the
Gk. vb. , which occurs primarily with the meaning to glorify, exalt
(someone), and esp. to pay honor to, revere (a god). More common is the pass.
form (already in Homer), which conveys the intrans. sense, to glory, exult (in
something); thus Hdt. (1.143) comments that the Athenians were ashamed (see
G2049) of the name Ionian, whereas some of the cities in Asia
gloried () in it (for a similar contrast, see Thuc. 3.82.7). Extended
senses include to adorn and to boast.
JL 1 In the LXX the vb. (almost always mid.) occurs more than
70x (50 of these in Psalms); it is usually the translation of the Heb. vbs. I
H1635 (to rejoice, almost 25x) and H8264 (to shout with joy, cry out,
almost 30x). The noun occurs 20x (all but two in the Psalms), often
as the rendering of I H8262 (shout of joy, cry of lamentation, 8x) and
H8607 (joy, exultation, 5x). (The alternate noun , absent in the
NT, occurs in the LXX c. 20x, mostly in Isaiah and Sirach, rendering a variety
of Heb. words.) Both the vb. and the noun appear to be distinctly religious terms
and most often refer to cultic festive joy, which expresses itself publicly over
Gods acts of salvation in the past and present (e.g., Ps 32:11 [LXX 31:11]), but
these terms also could express individual attitudes of thankful joy before God
(e.g., Ps 9:14 [9:15]; 16:9 [15:9]; 21:1 [20:2]).
This rejoicing not only testifies to past experiences of Gods salvation; it also
anticipates his future faithful dealings (cf. Hab 3:18), which the believer sees
ensured by Yahweh. The keynote of public worship remains, but the rejoicing
embraces even the created universe, the silent witnesses to Gods mighty acts
such as the heavens, the earth, the mountains, the islands, all of which join in
the jubilation or are called upon to do so (Ps 19:5 [18:6]; 89:12 [88:13]; 96:11
[95:11]). Even God himself joins in (Isa 65:19). Under the prophets both during
and after the exile, Israels rejoicing, even in the midst of wretched situations,
broadened out to include anticipatory gratitude for final salvation and messianic
joy (Isa 61). It was in this eschat. direction that the Heb. attitude of thanks and
praise reached its profoundest expression (cf. Ps 96:1113 [95:1113] et al.; Isa
25:9).
2 Loud, exultant rejoicing over Gods acts of salvation in the past, the present,
and the eschat. future continued to be characteristic of Jewish theology and piety
in the rabb. period (Str-B 4:85152). The whole aim of the Jews life was to glorify God. Jubilation thus accompanied the dramatic history of the Jewish people
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like the strains of some heavenly choir, and in the liturgy became the dominant
element in their religious life (E. Stauffer, Jerusalem und Rom [1957], 102).
3 In contrast with rabb. Jud., the Qumran community held that the day of
salvation had already begun. In praise and prayer (esp. in the Hodayot [1QHa]
and in the concluding part of the Community Rule [1QS X, 11]) they rejoiced
in God, who in his mercy had granted them salvation and given them insight
into his secrets.
NT 1 In the NT occurs 11x (4x in Luke-Acts, 3x in 1 Peter) and
5x (3x in Luke-Acts; in contrast, G5897 and G5915 occur
over 130x in the NT and are distributed more or less evenly throughout most
of the books). The words are used as in the LXX, but with a difference. In the
OT exultant rejoicing arises from gratitude and unshakeable trust in the God
who has constantly helped and still is helping his people Israel. He will do away
with all want and distress in his final act of deliverance at the coming of the
Messiah. In the NT the rejoicing turns to the God who now in Jesus Christ has
already inaugurated the eschat. age of salvation and will gloriously complete it
on Christs return.
2 In the Gospels there is jubilation even before the coming of Jesus. Zechariah
sang for joy when the forerunner of the Lord was born (Luke 1:14), and even the
child in Elizabeths womb shared in the rejoicing (1:44). Jesus spoke of devout
Israelites who for a short time rejoiced in the light given out by John the Baptist
(John 5:35). In her song of praise Mary rejoiced that she had been granted a place
in Gods saving purpose (Luke 1:47), while Jesus himself as the bringer of salvation
not only called upon his hearers to rejoice but joined in himself. The Beatitudes
conclude with the exhortation: Rejoice and be glad, because great is your reward
in heaven (Matt 5:12; cf. Luke 6:23). Jesus rejoiced in spirit because the time of
salvation was at hand. It was revealed to babes, but at the same time, since it also
involves judgment, it was hidden from the wise (Luke 10:21; cf. Matt 11:25). Jesus
asserted that even Abraham (one of the righteous made perfect, Heb 12:23)
rejoiced that he had a part in the day of salvation (John 8:56; see G11).
The early church regarded itself as the elect of the last days because of Gods
saving work in Jesus Christ. It made Christs cross, resurrection, and future return
the basis of its rejoicing, and thus interpreted Davids joy Christologically (Acts
2:26, where Peter quotes Ps 16:10 [LXX 15:10]). The Philippian jailer rejoiced
with his whole family because he had come to faith and had been incorporated
into the saved community of the last days through faith and baptism (Acts
16:34). At the cultic meal of the breaking of bread the early church sang with joy
as the believers anticipated the parousia of the risen Christ. They observed the
Lords Supper (Acts 2:46; cf. J. Jeremias, The Eucharistic Words of
Jesus, 2nd ed. [1966], 254).
3 Although Paul does not use the word group, he is no stranger to the idea
(see G3016). In the rest of the NT the word appears sporadically. In
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Heb 1:9 (a citation of Ps 45:7 [44:8]) God himself is represented as addressing
Christ: he anoints his son with the oil of gladness, i.e., with consecrated oil as
used at joyous feasts. In Jude 24 the church bows in praise before him who is
able to keep you from stumbling and to present you before his glorious presence
without fault and with great joy. In 1 Peter the church is called upon to look
away from its sufferings in the last days, for they are insignificant in comparison
with the rejoicing that will break forth at the end of time (1 Pet 1:6, 8; 4:13). In
Revelation believers are summoned by a voice at the end of time crying, Let us
rejoice and be glad [ ] and give him glory! (Rev 19:7;
these two vbs. are used together also in Matt 5:12; Luke 1:14; 1 Pet 1:8; 4:13).
4 In summary, we may say that is the festive joy that takes in the
past and points to the future, and thus becomes the characteristic attitude of the
NT church and of the individual Christians in it. Its public worship is full of joy,
as at the eschat. banquet (cf. Rev 19:79). Joy is experienced through the salvation achieved by Jesus Christ in the past, personally experienced in the present,
and confidently expected in the future. Looked at in this way, the sufferings of
this present time are alleviated. For even while they weigh heavily upon us we
have paradoxically good reason to rejoice. Such rejoicing is grounded entirely in
the person of Christ. The Lord himselfrisen, present, and returningis the
basis for all our joy.
Bibliography
TDNT 1:1921; EDNT 1:78. Further bibliog. s.v. G5897.
G26 (agapa), to love, cherish, take pleasure in; G27 (agap),

love, affection, love feast; G28 (agaptos), loved, beloved, dear,
valued
Concept: Feast; Friend; Love
GL The etym. of cannot be determined. This vb., which appears
freq. from Homer onward, has a broad range of usage in general Gk. lit. When
applied to things, it may mean to value highly, prefer, be content with; when
used of persons, the sense is to love, treat or regard with affection, be fond of.
The term can be applied to children, and the adj. (bringing contentment, cherished, beloved) is sometimes used in partic. of an only child (but see
J. Chadwick, Lexicographica graeca: Contributions to the Lexicography of Ancient
Greek [1996], 3234). A few times the vb. refers to sexual love. In some instances
it is applied to someone favored or preferred by a god (cf. Dio Chrys. Orationes
33.21), implying a generous move by one for the sake of the other. The noun
is only a late construction and occurs very rarely outside the Bible (for the
sparse evidence, see BDAG s.v.).
103
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Sec ond
Ed i t i on
N E W IN T ER NAT IONA L
DICTIONARY
OF
N E W T ESTA M EN T
THEOLOGY
AND
EXEGESIS
VOLUME FIVE
INDEX VOLUME
MOIS S SI LVA
Re v is i on
Ed i tor
9780310276197_NIDNTT_Indexes_CS6_3rd Pages.indd 3
5
8/15/14 9:46 AM
Introduction
What value would a major reference like The New International Dictionary
of New Testament Theology and Exegesis have without a series of indexes? You can
navigate yourself through an electronic version of this product, of course, by
using searches and hyperlinks provided in digital text, but that is not available
to those who still prefer to use a hardcopy. With that in mind, the editorial staff
at Zondervan knew that we had to supply indexes.
The first three indexes are a given: Old Testament index, New Testament
index, and Apocrypha index. If you are working on a particular passage of Scripture, these indexes are invaluable for discovering where in NIDNTTE a particular verse is referenced. All references are given with the volume number and the
page number. You will notice a large number of verse references in brackets in the
Old Testament Scripture index. These represent the corresponding verse numbers in modern editions of the Septuagint (a Greek translation of the Hebrew
Bible).
The next three indexes (Greek literature index, Jewish literature index, and
Christian literature index) are crucial for helping to establish how a particular
word was used in earlier Greek literature, in Jewish literature, and in subsequent Christian literature. In the history of a word it is important to know
what nuances might be in the minds of the biblical authors when they chose
that word in their writing. It shapes what we call the semantic range of a word.
And even the subsequent history of a word can be helpful in determining how
early Christian theologians understood a word or concept referred to in the New
Testament. In addition, each word functions as part of one or more semantic
domains that include other words, and it is helpful to consider not only the
other Greek words that belong to a particular domain but also the words in the
corresponding domain in Hebrew. (The latter should not be limited to Hebrew
words translated into Greek.)
The next index is an index of all the Hebrew and Aramaic words that are
referenced whenever they are associated in NIDNTTE with their GoodrickKohlenberger number; that is followed by an index of all the Greek words that
are referenced in the opening lexical section of each entry (also associated with
their Goodrick-Kohlenberger number). The Goodrick-Kohlenberger numbers are an updating of the popular Strongs numbers, done in the 1980s by
Ed Goodrick and John Kohlenberger III because of deficiencies in the Strongs
numbering system (for further information, see The Strongest NIV Exhaustive
Concordance [1990, 1999], xvi xvii). The Hebrew and Aramaic index lists the
words in Hebrew script and alphabetical order according to their lexical form;
similarly, the Greek index lists the words in Greek type and in alphabetical order
according to their lexical form. Anytime you do a word study, you should read
7
8/15/14 9:46 AM
Introduction
the entire entry in which that word occurs, to make sure you get a complete
picture of how that word and its cognates are used in the biblical text.
The final index is a cross-comparison between the Strongs numbers and the
Goodrick-Kohlenberger numbers. We recognize that many commentaries and
other reference words use the Strongs numbering system. Not all users of this
resource will retain their knowledge of Greek sufficiently enough to look up a
Greek word. If your commentary includes in the discussion of a Greek word
its Strongs number, you can use the final table to find out which GoodrickKohlenberger number/word to look up in NIDNTTE.
We did not include a subject index. We felt this was unnecessary since the
Concept List, which occurs at the beginning of each of the first four volumes,
serves as a subject index and encourages you never to isolate your word study to
a single word; rather, you should examine all the words of a semantic domain.
Zondervan editors
8/15/14 9:46 AM
Scripture Index: Old Testament

Genesis
1 3 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 147
1 2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 732
1:1 2:4 . . . . . . . . . . . . . . . vol. 2: 732; vol. 4: 78
1:1 2:3 . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 260
1. . . . . . . . .vol. 1: 87; vol. 2: 262, 322, 388, 389,
759, 762; vol. 3: 149, 154; vol. 4: 714
1:1 . . . . . . . . . . . . . .vol. 1: 413, 416; vol. 2: 435;
vol. 3: 567; vol. 4: 78, 79, 519
1:2 . . . . . vol. 1: 92; vol. 2: 401; vol. 3: 734, 805;
vol. 4: 321
1:3 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 638
1:3 . . . . .vol. 1: 570; vol. 2: 459; vol. 3: 134, 156
1:4 6. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 714
1:4 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 321
1:4 . . . . . . . . . . . . . . . . . . . vol. 1: 94; vol. 2: 608
1:5 2:3 . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 388
1:5 . . . . . . . . . . vol. 2: 123, 602, 603; vol. 3: 437
1:6 8. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 369
1:6 7. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 732
1:7 . . . . . . . . . . . . . . . . . . . vol. 2: 733; vol. 4: 78
1:8 9. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 603
1:8 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 566
1:9 10. . . . . . . . . . . . . . . vol. 2: 401; vol. 3: 447
1:9 . . . . . . . . . . . . . . . . . . vol. 2: 401; vol. 4: 398
1:11 12. . . . . . . . . .vol. 1: 663; vol. 3: 448, 500;
vol. 4: 345, 677
1:11 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 237
1:14 20. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 369
1:14 19. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 487
1:14 18. . . . . . . . . . . . . . vol. 3: 437; vol. 4: 638
1:14 17. . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 732
1:14 . . . . . . . . . . . . . .vol. 1: 94; vol. 2: 587, 588;
vol. 3: 566; vol. 4: 638, 714
1:15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 586
1:16 . . . . . . . . .vol. 1: 414, 428, 782; vol. 2: 384;
vol. 3: 254, 303; vol. 4: 638
1:17 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 491
1:18 . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 321, 714
1:20 . . . . . . . .vol. 2: 367; vol. 3: 732; vol. 4: 728
1:21 . . . . . . . . . . . . . . vol. 2: 367, 759; vol. 4: 78
1:22 . . . . . . . .vol. 1: 441; vol. 2: 322; vol. 3: 134
1:24 25. . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 453
1:25 26. . . . . . . . . . . . . . . vol. 2: 758; vol. 4: 78
1:25 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 567
1:26 28. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 542
1:26 27. . . . . . . . . .vol. 1: 303; vol. 2: 102, 103;
vol. 4: 221
1:26 . . . . . . . . .vol. 1: 303, 615; vol. 2: 400, 564,
632, 732; vol. 3: 500, 501, 566
1:27 28. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 542
1:27 . . . . . . . . .vol. 1: 146, 406, 544, vol. 2: 306,
452; vol. 4: 78, 759
1:28 . . . . . . . . . . . . . . vol. 1: 303, 441, 542, 563;
vol. 2: 322, 732, 769;

vol. 3: 679, 782, 785; vol. 4: 524
1:29 30. . . . . . . . . . . . . . vol. 1: 535; vol. 4: 677
1:29 . . . . . . . . . . . . . . . . . vol. 1: 718; vol. 3: 448
1:30 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 96
2 3 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 618
2. . . . . . . . . . .vol. 1: 621; vol. 2: 762; vol. 4: 117
2:1 2. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 226
2:1 . . . . . . . . . . . . . . . . . . vol. 2: 732; vol. 3: 566
2:2 3. . . . . . .vol. 1: 285; vol. 2: 267; vol. 4: 220
2:3 . . . . . . . . . . . . . . vol. 2: 322; vol. 4: 221, 223
2:4 . . . . . . . . . . . . . . . vol. 1: 512, 544, 570, 572;
vol. 2: 388, 435
2:5 . . . . . . . . . . . . . . . . . . vol. 1: 291; vol. 4: 678
2:6 . . . . . . . . . . . . . . . . . . vol. 1: 274; vol. 4: 156
2:7 8. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 760
2:7 . . . . . .vol. 1: 146, 303, 318, 440; vol. 2: 367;
vol. 3: 712, 742, 820; vol. 4: 679, 728
2:8 . . . . . . . . .vol. 1: 291; vol. 3: 618; vol. 4: 491
2:9 17. . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 371
2:9 . . . . .vol. 2: 367; vol. 3: 448, 527; vol. 4: 101
2:10 14 . . . vol. 3: 628; vol. 4: 117, 444, 486, 519
2:10 . . . . . . . . . . . . . . . . . vol. 1: 413; vol. 4: 116
2:11 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 516
2:12 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 119
2:13 14. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 116
2:15 . . . . . . . . . . . . . . vol. 2: 267, 732; vol. 3: 80
2:16 17. . . . . . . . . . . . . . vol. 1: 303; vol. 2: 290
2:16 . . . . . . . . . . . . . . . . . vol. 2: 200; vol. 4: 747
2:17 . . . . . . . . . . . . .vol. 1: 258, 578; vol. 2: 290,
388, 406, 609
2:18 25. . . . . . . . . . vol. 1: 104, 614; vol. 2: 306
2:18 24. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 542
2:18 . . . . . . . . . . . . .vol. 1: 542, 615; vol. 2: 764;
vol. 3: 334; vol. 4: 717
2:19 20. . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 516
2:19 . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 603, 732
2:20 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 329
2:21 . . . . . . . . . . . . . vol. 2: 154, 155; vol. 4: 253
2:22 . . . . . . . . . . . . . . . . . vol. 1: 613; vol. 3: 462
2:23 24. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 545
2:23 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 299
2:24 . . . . . . . . .vol. 1: 303, 304, 407; vol. 2: 367,
719, 720; vol. 3: 298, 356, 678;
vol. 4: 259, 716, 717
2:25 . . . . . . . . . . . . . vol. 1: 182, 610; vol. 2: 165
3 1 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 257
3. . . . . . . . . . vol. 1: 774; vol. 2: 408; vol. 3: 580,
607; vol. 4: 267, 617
3:1 14. . . . . . . . . . . . . . . . . . . . .vol. 3: 579, 696
3:1 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 603
3:2 3. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 290
3:3 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 380
8/15/14 9:46 AM
Scripture Index: Old Testament: Genesis

3:4 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 238
3:5 7. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 578
3:5 . . . . . . . . . . . . vol. 1: 88, 93, 577; vol. 2: 549
3:6 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 290
3:7 . . . . . . . . . . . . . . vol. 1: 146, 577: vol. 4: 392
3:8 . . . . .vol. 1: 352; vol. 2: 752; vol. 3: 156, 528
3:10 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 752
3:13 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 348
3:14 15. . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 320
3:14 . . . . . . . . . . . . . . . . . vol. 1: 567; vol. 2: 320
3:15 . . . . . . . . . . . . . vol. 2: 344, 669; vol. 4: 343
3:16 17. . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 177
3:16 . . . .vol. 1: 146; vol. 2: 769; vol. 4: 465, 492
3:17 19. . . . . . . . . . . . . . vol. 1: 285; vol. 2: 267
3:17 18. . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 250
3:17 . . . . . . . . . vol. 1: 207; vol. 2: 290, 320, 389
3:18 . . . . . . . . . . . . . . . . . vol. 1: 200; vol. 4: 678
3:19 . . . . . . . . .vol. 1: 303, 312, 410; vol. 2: 407;
vol. 3: 742; vol. 4: 156
3:20 . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 298, 516
3:21 . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 196, 542
3:22 . . . . . . . . . . . . . vol. 1: 197, 577; vol. 2: 367
3:24 . . . .vol. 1: 121; vol. 3: 233, 453; vol. 4: 667
3:30 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 306
4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 257
4:1 . . . . .vol. 1: 577; vol. 2: 306, 758; vol. 3: 516
4:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 135
4:3 4. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 482
4:4 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 483
4:5 9. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 482
4:5 . . . . . . . . . . . . . . . . . . vol. 3: 177; vol. 4: 156
4:6 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 177
4:7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 88
4:8 . . . . . . . . . . . . . . . . . . . .vol. 1: 150, 356, 570
4:10 . . . . . . . vol. 1: 522; vol. 2: 490; vol. 3: 121;
vol. 4: 204, 492
4:11 12. . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 321
4:11 . . . . . . . . . . . . . vol. 1: 327, 674; vol. 2: 320
4:12 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 267
4:13 . . . . . . . . . . . . . . . . . . .vol. 1: 157, 189, 444
4:14 . . . . . . . . . . . . . . . . . . .vol. 2: 131, 329, 752
4:15 . . . . . . . .vol. 1: 744; vol. 2: 260; vol. 4: 284
4:17 . . . . .vol. 1: 577; vol. 3: 462, 516; vol. 4: 93
4:19 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 80
4:22 . . . . . . . . . . . . . . . . . vol. 1: 150; vol. 4: 650
4:23 24. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 257
4:23 . . . . . . . . . . . . . . . . . vol. 1: 207; vol. 3: 573
4:24 . . . . . . . . . . . . . vol. 2: 260, 261; vol. 3: 211
4:25 . . . . . . . .vol. 1: 331; vol. 2: 300; vol. 4: 343
4:26 . . . . . . . .vol. 1: 631; vol. 2: 602; vol. 3: 518
5 10 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 439
5. . . . . . . . vol. 1: 314, 541, 658; vol. 2: 366, 407
5:1 3. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 103
5:1 . . . . . . . . . . vol. 1: 512, 570, 572; vol. 2: 102
5:2 . . . . . . . . . . . . . . . . . . vol. 1: 406; vol. 2: 452
5:3 32. . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 492
5:3 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 146
5:3 . . . . . . . . . . . . . . . . . . vol. 1: 560; vol. 2: 102
5:6 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 200

5:21 24. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 315
5:24 . . . . . . . . . . . . . vol. 1: 312, 403; vol. 4: 285
5:25 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 315
5:29 . . . . . . . . . . . . . . . . . . .vol. 2: 266, 267, 320
6 9 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 258
6 8 . . . . . . . . . . . . . . . . . vol. 3: 732; vol. 4: 519
6:1 4. . . . . . . . . . . . vol. 1: 631; vol. 4: 265, 459
6:1 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 413
6:2 . . . . . . . . .vol. 2: 147; vol. 3: 211; vol. 4: 524
6:3 . . . . . . . . .vol. 1: 195; vol. 2: 388; vol. 3: 822
6:4 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 195
6:5 7. . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 92
6:5 . . . . . . . . . .vol. 1: 257, 571; vol. 2: 598, 624;
vol. 3: 783
6:7 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 566
6:8 . . . . . . . . .vol. 2: 330; vol. 3: 439; vol. 4: 654
6:9 . . . . .vol. 1: 570, 724; vol. 3: 439; vol. 4: 472
6:10 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 501
6:11 9:19 . . . . . . . . . . . . . . . . . . . . . .vol. 3: 439
6:11 12. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 257
6:11 . . . . . . . . . . . . . . . . . vol. 3: 747; vol. 4: 598
6:12 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 253
6:13 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 598
6:14 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 448
6:15 . . . . . . . . . . . . . . . . . vol. 1: 658; vol. 3: 776
6:17 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 649
6:18 . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 694, 695
6:19 20. . . . . . . . . . . . . . vol. 1: 406; vol. 2: 452
6:19 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 253
6:20 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 732
6:21 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 398
7:1 . . . . . . . . . . . . . . vol. 1: 557; vol. 3: 439, 470
7:2 16. . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 452
7:2 3. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 406
7:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 569
7:4 . . . . . . . . . vol. 1: 312; vol. 2: 86; vol. 3: 437;
vol. 4: 486
7:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 406
7:11 . . . . . . . vol. 1: 154; vol. 2: 733; vol. 3: 566;
vol. 4: 419
7:16 . . . . . . . . . . . . . . . . . vol. 1: 406; vol. 2: 687
7:17 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 580
7:19 20. . . . . . . . . . . . . . vol. 2: 612; vol. 3: 549
7:19 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 579
7:22 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 447
7:23 . . . . . . . . . . . . . . . . . . vol. 2: 212; vol. 3: 99
8:1 . . . . . . . . .vol. 1: 295; vol. 2: 722; vol. 3: 804
8:5 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 669
8:6 12. . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 733
8:6 . . . . . . . . .vol. 1: 327; vol. 2: 476; vol. 4: 486
8:7 8. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 366
8:7 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 447
8:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 284
8:10 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 300
8:11 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 160
8:13 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 175
8:14 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 447
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8:15 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 134
8:17 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 441
8:20 22. . . . . . . . . . . . . . . . . . . .vol. 2: 483, 533
8:20 . . . . . . . . . vol. 2: 434, 479, 503; vol. 3: 732
8:21 22. . . . . . . . . . . . . . vol. 2: 708; vol. 4: 655
8:21 . . . .vol. 1: 257, 571; vol. 3: 428; vol. 4: 254
8:22 . . . . . . . . . . . . . . . . . . .vol. 2: 388, 449, 595
9:1 7. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 441
9:1 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 785
9:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 564
9:3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 96
9:4 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 728
9:4 . . . . . . . . . . . . . . vol. 1: 168; vol. 2: 367, 534
9:5 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 168
9:6 . . . . . . vol. 1: 652, 744; vol. 2: 102, 103, 159
9:7 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 563
9:8 9. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 695
9:9 11. . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 694
9:9 . . . . . . . . . . . . . . vol. 1: 312, 696; vol. 4: 343
9:12 17. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 284
9:12 13. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 284
9:16 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 194
9:17 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 284
9:20 27. . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 481
9:20 21. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 268
9:20 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 439
9:21 . . . . . . . . . . . . . vol. 1: 611; vol. 3: 259, 480
9:22 23. . . . . . . . . . . . . . vol. 1: 611; vol. 4: 716
9:22 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 117
9:23 . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 542, 612
9:24 26. . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 320
9:24 . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 379, 390
9:25 . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 320, 321
10 27 . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 725
10. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 89, 261
10:2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 179
10:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 179
10:6 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 162
10:10 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 455
10:11 12. . . . . . . . . . . . . . . . . . . . . . .vol. 3: 399
10:12 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 254
10:13 14. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 162
10:19 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 283
10:20 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 711
10:21 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 570
10:24 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 73
10:25 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 281
11. . . . . . . . . . . . . . . vol. 2: 366, 407; vol. 3: 371
11:1 9. . . . . . vol. 1: 88; vol. 2: 321; vol. 3: 566;
vol. 4: 655
11;1 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 634
11:2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 292
11:4 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 93
11;4 . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 514, 669
11:7 . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 207, 589
11:9 . . . . . . . . . . . . . . . . . vol. 1: 455; vol. 3: 516
11:10 30. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 658
11:10 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 523
11:16 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 73
11:26 25:11 . . . . . . . . . . . . . . . . . . . . .vol. 2: 87
11:29 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 262
11:31 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 435
11:32 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 250
12 36 . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 319
12:1 8. . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 551
12:1 3. . . .vol. 1: 87; vol. 2: 231, 320, 321, 547;
vol. 4: 263
12:1 . . . . . . . . . . . . . . . . . vol. 1: 641; vol. 3: 528
12:2 3. . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 320
12:2 . . . . . . . . . . . . . vol. 1: 523; vol. 3: 255, 495
12:3 . . . . . . . .vol. 1: 88, 382, 605; vol. 2: 91, 92,
232, 318, 325, 708; vol. 3: 164, 552;
vol. 4: 627, 655
12:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 107
12:5 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 552
12:6 8. . . . . . . . . . . . . . . . vol. 1: 87; vol. 2: 479
12:6 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 499
12:7 . . . .vol. 2: 492; vol. 3: 462, 528; vol. 4: 346
12:8 9. . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 769
12:8 . . . . . . . vol. 1: 163; vol. 2: 400; vol. 3: 518;
vol. 4: 302
12:10 13:1 . . . . . . . . . . . . . . . . . . . . .vol. 1: 163
12:10 20. . . . . . . . . . . . . . . . . . . . . . .vol. 4: 263
12:10 . . . . . . . . . . . . . . . . . . . . . .vol. 3: 643, 644
12:11 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 156
12:13 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 687
12:14 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 608
12:15 20. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 632
12:15 . . . . . . . . . . . . . .vol. 1: 172, 173, 253, 414
12:16 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 533
12:18 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 117
12:19 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 504
12:80 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 302
13:2 . . . .vol. 1: 385; vol. 2: 758; vol. 4: 302, 499
13:6 . . . . . . . . . . . . . . . . . vol. 1: 776; vol. 4: 712
13:9 . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 395, 665
13:10 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 618
13:9 14. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 714
13:11 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 147
13:12 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 302
13:13 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 101
13:14 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 400
13:15 16. . . . . . . . . . . . . . . . . . . . . . .vol. 2: 492
13:15 . . . . . . . . . . . . . . . . vol. 1: 195; vol. 3: 495
13:16 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 87
13:18 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 479
14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 88
14:1 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 475
14:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 88
14:3 . . . . . . . . . . . . . . . . . vol. 1: 215; vol. 2: 400
14:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 450
14:5 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 724
14:6 . . . . . . . . . . . . . . . . . vol. 1: 150; vol. 2: 272
14:7 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 725
14:8 . . . . . . . . . . . . . . . . . vol. 1: 215; vol. 2: 704
14:10 . . . . . . . . . . . . . . . . vol. 1: 215; vol. 4: 595
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14:13 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 73
14:14 . . . . . . . . . . . . . . . . . . . . . .vol. 1: 207, 750
14:15 . . . . . . . . . . . . . . . . . . . . . .vol. 1: 395, 750
14:17 24. . . . . . . . . . . . . . . . . . . . . . .vol. 2: 509
14:17 20. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 661
14:17 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 724
14:18 24. . . . . . . . . . . . . . . . . . . . . . .vol. 3: 681
14:18 22. . . . . . . . . . . . . vol. 2: 434; vol. 4: 579
14:18 20. . . . . vol. 2: 319, 325; vol. 3: 267, 268
14:18 19. . . . . . . . . . . . . vol. 1: 477; vol. 4: 234
14:18 . . . . . . . . . . . .vol. 1: 480; vol. 2: 502, 522;
vol. 4: 234
14:19 . . . . . . . . . . . . . . . . . . . . . .vol. 2: 759, 760
14:20 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 344
14:22 . . . . . . . . . . . . . . . . vol. 2: 760; vol. 4: 663
14:23 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 797
15. . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 694
15:1 . . . . . . . . .vol. 2: 418, 696; vol. 3: 322, 323,
528, 670; vol. 4: 208, 542, 611
15:2 3. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 87
15:2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 670
15:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 320
15:5 . . . . . . . . . . vol. 1: 87, 428, 523; vol. 4: 343
15:6 . . . . vol. 1: 88, 89, 246, 725, 731, 738, 739;
vol. 2: 699; vol. 3: 124, 126, 127, 164,
761, 763, 764; vol. 4: 414
15:8 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 670
15:10 . . . . . . . . . . . . . . . . vol. 1: 694; vol. 4: 156
15:12 21. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 91
15:12 . . . . . . . . vol. 2: 112, 155, 384; vol. 3: 757
15:13 16. . . . . . . . . . . . . . . . . . . .vol. 1: 87, 696
15:13 14. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 163
15:13 . . .vol. 2: 598; vol. 3: 643, 644; vol. 4: 486
15:14 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 745
15:15 . . . . . . . . vol. 2: 283, 367, 415; vol. 3: 678
15:16 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 786
15:17 21. . . . . . . . . . . . . . . . . . . . . . .vol. 2: 492
15:17 . . . . vol. 1: 694; vol. 2: 283; vol. 3: 86, 87;
vol. 4: 192, 193
15:18 . . . . . . . . . . . .vol. 1: 87, 88, 162, 694, 695
15:22 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 154
16. . . . . . . . . . . . . . . . . . . vol. 1: 163; vol. 3: 393
16:1 16. . . . . . . . . . . . . . . .vol. 1: 115, 541, 542
16:1 14. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 263
16:1 2. . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 112
16:2 . . . . . . . . . . . . . vol. 2: 687; vol. 4: 549, 634
16:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 769
16:5 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 745
16:6 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 598
16:7 14. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 117
16:8 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 156
16:9 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 451
16:15 . . . . . . . . . . . . . . . . vol. 3: 594; vol. 4: 294
16:29 31. . . . . . . . . . . . . . . . . . . . . . .vol. 3: 393
17. . . . . . . . . . .vol. 1: 87; vol. 2: 232; vol. 3: 726
17:1 13. . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 769
17:1 8. . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 492
17:1 . . . . . vol. 2: 108, 434; vol. 3: 270, 516, 528
17:2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 783

17:3 . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 756, 757
17:4 5. . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 87
17:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 783
17:5 . . . . . . . . .vol. 2: 92; vol. 3: 516; vol. 4: 491
17:6 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 441
17:7 8. . . . . . . . . . . vol. 2: 347; vol. 4: 343, 346
17:7 . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 90, 495
17:8 . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 643, 644
17:9 14. . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 726
17:9 10. . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 489
17:10 14. . . . . . . . . . . . . vol. 1: 406; vol. 4: 414
17:11 14. . . . . . . . . . . . . . . . . . . . . . .vol. 4: 253
17:11 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 284
17:12 13. . . . . . . . . . . . . . .vol. 3: 471, 591, 726
17:12 . . . . . . . . . . . . vol. 1: 385; vol. 3: 484, 726
17:13 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 725
17:14 . . . . . . . . . . . . . . . . . . . . . .vol. 3: 486, 726
17:15 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 262
17:17 . . . . . . . . . . . .vol. 1: 550, 554; vol. 2: 547;
vol. 3: 428, 516; vol. 4: 264, 285
17:19 . . . . . . . . . . . . . . . . . . . . . .vol. 1: 163, 285
17:20 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 718
17:21 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 588
17:23 27. . . . . . . . . . . . . . . . . . . . . . .vol. 3: 726
17:27 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 769
18:1 15. . . . . . . . . . . . . . . vol. 1: 87; vol. 4: 263
18:1 14. . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 338
18:1 8. . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 444
18:1 2. . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 528
18:1 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 742
18:2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 501
18:3 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 445
18:4 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 401
18:6 . . . .vol. 2: 753; vol. 3: 294; vol. 4: 348, 630
18:7 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 504
18:10 . . . . . . . . vol. 2: 320, 587; vol. 4: 742, 743
18:11 14. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 624
18:11 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 285
18:12 13. . . . . . . . . . . . . . . . . . . . . . .vol. 1: 550
18:12 . . . . . . . .vol. 1: 554, 624; vol. 2: 547, 774;
vol. 3: 516; vol. 4: 263
18:14 . . . . . . . .vol. 3: 164, 604; vol. 4: 209, 285,
742, 743
18:15 . . . . . . . . . . . . . . . . . . . . . .vol. 1: 399, 550
18:17 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 611
18:18 . . . . . . vol. 1: 605; vol. 2: 320; vol. 3: 164;
vol. 4: 346
18:19 . . . . . . .vol. 1: 725; vol. 2: 745; vol. 3: 454
18:20, 21 . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 737
18:22 33. . . . . . . . . . . . . . . . . . . . . . .vol. 2: 338
18:22 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 2: 283
18:23 33. . . . . . . . . . . . . . . . . . . . . . .vol. 2: 754
18:23 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 358
18:25 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 208
18:26 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 445
18:27 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 4: 679
18:28 . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 358
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ZONDERVAN

New International Dictionary of New Testament Theology and Exegesis

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in heaven). Of special interest is a story regarding R. H.anan ha-Neh.ba, who

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G19 (agathos), good, beneficial, subst. neut. pl. goods, possessions;

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G26 (agapa), to love, cherish, take pleasure in; G27 (agap),

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Scripture Index: Old Testament

vol. 2: 322, 732, 769;

Scripture Index: Old Testament: Genesis

5:6 . . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 1: 200

Scripture Index: Old Testament: Genesis

Scripture Index: Old Testament: Genesis

17:2 . . . . . . . . . . . . . . . . . . . . . . . . . . .vol. 3: 783

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