Bible Heaven/Bible Heaven.iso/vines/t0001200

Text File | 1994-07-31 | 66KB | 1,468 lines

$$T0001200
\Glorify\
<1,,1392,doxazo>
primarily denotes "to suppose" (from doxa, "an opinion"); in the
NT (a) "to magnify, extol, praise" (see doxa below), especially
of "glorifying;" God, i.e., ascribing honor to Him,
acknowledging Him as to His being, attributes and acts, i.e.,
His glory (see GLORY), e.g., Matt. 5:16; 9:8; 15:31; Rom.
15:6,9; Gal. 1:24; 1 Pet. 4:16; the Word of the Lord, Acts
13:48; the Name of the Lord, Rev. 15:4; also of "glorifying"
oneself, John 8:54; Rev. 18:7; (b) "to do honor to, to make
glorious, e.g., Rom. 8:30; 2 Cor. 3:10; 1 Pet. 1:8, "full of
glory," Passive Voice (lit., "glorified"); said of Christ, e.g.,
John 7:39; 8:54, RV, "glorifieth," for AV, "honor" and
"honoreth" (which would translate timao, "to honor"); of the
Father, e.g., John 13:31,32; 21:19; 1 Pet. 4:11; of "glorifying"
one's ministry, Rom. 11:13, RV, "glorify" (AV, "magnify"); of a
member of the body, 1 Cor. 12:26, "be honored" (RV marg., "be
glorified").

        "As the glory of God is the revelation and manifestation
of all that He has and is ..., it is said of a Self-revelation
in which God manifests all the goodness that is His, John 12:28.
So far as it is Christ through whom this is made manifest, He is
said to glorify the Father, John 17:1,4; or the Father is
glorified in Him, John 13:31; 14:13; and Christ's meaning is
analogous when He says to His disciples, 'Herein is My Father
glorified, that ye bear much fruit; and so shall ye be My
disciples,' John 15:8. When doxazo is predicated of Christ ...,
it means simply that His innate glory is brought to light, is
made manifest; cp. John 11:4. So John 7:39; 12:16,23; 13:31;
17:1,5. It is an act of God the Father in Him. ... As the
revelation of the Holy Spirit is connected with the
glorification of Christ, Christ says regarding Him, "He shall
glorify Me,' John 16:14" (Cremer).

<2,,1740,endoxazo>
No. 1 prefixed by en, "in," signifies, in the Passive Voice, "to
be glorified," i.e., to exhibit one's glory; it is said of God,
regarding His saints in the future, 2 Thess. 1:10, and of the
name of the Lord Jesus as "glorified" in them in the present, 2
Thess. 1:12.

<3,,4888,sundoxazo>
"to glorify together" (sun, "with"), is used in Rom. 8:17.

$$T0001201
\Glory, Glorious\
<A-1,Noun,1391,doxa>
"glory" (from dokeo, "to seem"), primarily signifies an opinion,
estimate, and hence, the honor resulting from a good opinion. It
is used (1) (a) of the nature and acts of God in
self-manifestation, i.e., what He essentially is and does, as
exhibited in whatever way he reveals Himself in these respects,
and particularly in the person of Christ, in whom essentially
His "glory" has ever shone forth and ever will do, John 17:5,24;
Heb. 1:3; it was exhibited in the character and acts of Christ
in the days of His flesh, John 1:14; John 2:11; at Cana both His
grace and His power were manifested, and these constituted His
"glory;" so also in the resurrection of Lazarus, John 11:4,40;
the "glory" of God was exhibited in the resurrection of Christ,
Rom. 6:4, and in His ascension and exaltation, 1 Pet. 1:21,
likewise on the Mount of Transfiguration, 2 Pet. 1:17. In Rom.
1:23 His "everlasting power and Divinity" are spoken of as His
"glory," i.e., His attributes and power as revealed through
creation; in Rom. 3:23 the word denotes the manifested
perfection of His character, especially His righteousness, of
which all men fall short; in Col. 1:11 "the might of His glory"
signifies the might which is characteristic of His "glory;" in
Eph. 1:6,12,14, "the praise of the glory of His grace" and "the
praise of His glory" signify the due acknowledgement of the
exhibition of His attributes and ways; in Eph. 1:17, "the Father
of glory" describes Him as the source from whom all Divine
splendor and perfection proceed in their manifestation, and to
whom they belong; (b) of the character and ways of God as
exhibited through Christ to and through believers, 2 Cor. 3:18;
4:6; (c) of the state of blessedness into which believers are to
enter hereafter through being brought into the likeness of
Christ, e.g., Rom. 8:18,21; Phil. 3:21 (RV, "the body of His
glory"); 1 Pet. 5:1,10; Rev. 21:11; (d) brightness or splendor,
(1) supernatural, emanating from God (as in the shekinah
"glory," in the pillar of cloud and in the Holy of Holies, e.g.,
Exod. 16:10; 25:22), Luke 2:9; Acts 22:11; Rom. 9:4; 2 Cor. 3:7;
Jas. 2:1; in Titus 2:13 it is used of Christ's return "the
appearing of the glory of our great God and Saviour Jesus
Christ" (RV); cp. Phil. 3:21, above; (2) natural, as of the
heavenly bodies, 1 Cor. 15:40,41; (II) of good reputation,
praise, honor, Luke 14:10 (RV, "glory," for AV, "worship"); John
5:41 (RV, "glory," for AV, "honor"); John 7:18; 8:50; 12:43 (RV,
"glory," for AV, "praise"); 2 Cor. 6:8 (RV, "glory," for AV
"honor"); Phil. 3:19; Heb. 3:3; in 1 Cor. 11:7, of man as
representing the authority of God, and of woman as rendering
conspicuous the authority of man; in 1 Thess. 2:6, "glory"
probably stands, by metonymy, for material gifts, an honorarium,
since in human estimation "glory" is usually expressed in things
material.

        The word is used in ascriptions of praise to God, e.g.,
Luke 17:18; John 9:24, RV, "glory" (AV, "praise"); Acts 12:23;
as in doxologies (lit., "glory-words"), e.g., Luke 2:14; Rom.
11:36; 16:27; Gal. 1:5; Rev. 1:6. See DIGNITY, HONOR, PRAISE,
WORSHIP.

<A-2,Noun,2811,kleos>
"good report, fame, renown," is used in 1 Pet. 2:20. The word is
derived from a root signifying "hearing;" hence, the meaning
"reputation."

        Note: In 2 Cor. 3:11 the phrase dia doxes, "through
(i.e., by means of) glory," is rendered "with glory" in the RV
(AV, "glorious"); in the same verse en doxe, "in glory" (RV),
i.e., "accompanied by glory," is rendered "glorious" in the AV.
The first is said of the ministration of the Law, the second of
that of the Gospel.

<B-1,Adjective,1741,endoxos>
signifies (a) "held in honor" (en, "in," doxa, "honor"), "of
high repute," 1 Cor. 4:10, RV, "have glory" (AV, "are
honorable"); (b) "splendid, glorious," said of apparel, Luke
7:25, "gorgeously;" of the works of Christ, 13:17; of the
Church, Eph. 5:27. See GORGEOUSLY, HONORABLE.

$$T0001202
\Glory (to boast), Glorying\
<A-1,Verb,2744,kauchaomai>
"to boast or glory," is always translated in the RV by the verb
"to glory," where the AV uses the verb "to boast" (see, e.g.,
Rom. 2:17,23; 2 Cor. 7:14; 9:2; 10:8,13,15,16); it is used (a)
of "vainglorying," e.g., 1 Cor. 1:29; (b) of "valid glorying,"
e.g., Rom. 5:2, "rejoice;" Rom. 5:3,11 (RV, "rejoice"); 1 Cor.
1:31; 2 Cor. 9:2; 10:8; 12:9; Gal. 6:14; Phil. 3:3; Jas. 1:9,
RV, "glory" (AV, "rejoice"). See BOAST, JOY, REJOICE.

<A-2,Verb,2620,katakauchaomai>
a strengthened form of No. 1 (kata, intensive), signifies "to
boast against, exult over," Rom. 11:18, RV, "glory" (AV,
"boast"); Jas. 2:13, RV, "glorieth" (AV, "rejoiceth"); Jas.
3:14, "glory (not)." See BOAST, REJOICE.

<A-3,Verb,1722 2744,enkauchaomai>
en, "in," and No. 1, "to glory in," is found, in the most
authentic mss., in 2 Thess. 1:4.

        Note: Cp. perpereuomai, "to vaunt oneself, to be
perperos, vainglorious," 1 Cor. 13:4.

<B-1,Noun,2745,kauchema>
akin to A, No. 1, denotes "that in which one glories, a matter
or ground of glorying," Rom. 4:2; Phil. 2:16, RV, "whereof to
glory" (for Rom. 3:27, see No. 2); in the following the meaning
is likewise "a ground of glorying:" 1 Cor. 5:6; 9:15,
"glorying," 1 Cor. 9:16, "to glory of;" 2 Cor. 1:14, RV; 2 Cor.
9:3, RV; Gal. 6:4, RV (AV, "rejoicing"); Phil. 1:26 (ditto);
Heb. 3:6 (ditto). In 2 Cor. 5:12; 9:3 the word denotes the boast
itself, yet as distinct from the act (see No. 2).

<B-2,Noun,2746,kauchesis>
denotes "the act of boasting," Rom. 3:27; 15:17, RV, "(my)
glorying" (AV, "whereof I may glory"); 1 Cor. 15:31, RV,
"glorying;" 2 Cor. 1:12 (ditto); 7:4,14 (AV, "boasting"); 8:24;
11:10,17 (ditto); 1 Thess. 2:19 (AV, "rejoicing"); Jas. 4:16
(ditto). The distinction between this and No. 1 is to be
observed in 2 Cor. 8:24, speaking of the Apostle's act of
"glorying" in the liberality of the Corinthians, while in 2 Cor.
9:3 he exhorts them not to rob him of the ground of his
"glorying" (No. 1). Some take the word in 2 Cor. 1:12 (see
above) as identical with No. 1, a boast, but there seems to be
no reason for regarding it as different from its usual sense,
No. 2.

        Note: Cp. alazoneia (or -ia), "vainglory, ostentatious
(or arrogant) display," Jas. 4:16; 1 John 2:16, and alazon, "a
boaster," Rom. 1:30; 2 Tim. 3:2.

$$T0001203
\Glutton\
<1,,1064,gaster>
denotes "a belly;" it is used in Titus 1:12, with the adjective
argos, "idle," metaphorically, to signify a glutton, RV, "(idle)
gluttons" [AV "(slow) bellies"]; elsewhere, Luke 1:31. See WOMB.

$$T0001204
\Gluttonous\
<1,,5314,phagos>
akin to phago, "to eat," a form used for the aorist or past
tense of esthio, denotes "a glutton," Matt. 11:19; Luke 7:34.

$$T0001205
\Gnash, Gnashing\
<A-1,Verb,1031,brucho>
primarily, "to bit or eat greedily" (akin to bruko, "to chew"),
denotes "to grind or gnash with the teeth," Acts 7:54.

<A-2,Verb,5149,trizo>
primarily used of the sounds of animals, "to chirp, cry,
squeak," came to signify "to grind or gnash with the teeth,"
Mark 9:18.

<B-1,Noun,1030,brugmos>
akin to A, No. 1, denotes "gnashing" ("of teeth" being added),
Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30; Luke 13:28.

$$T0001206
\Gnat\
<1,,2971,konops>
denotes "the winegnat or midge," which breeds in fermenting or
evaporating wine, Matt. 23:24, where the AV, "strain at" is
corrected to "strain out," in the RV.

$$T0001207
\Gnaw\
<1,,3145,masaomai | massaomai>
denotes "to bite or chew," Rev. 16:10. In the Sept., Job. 30:4.

$$T0001208
\Go (went), Go onward, etc.\
<1,,4198,poreuomai>
"to go on one's way, to proceed from one place to another" (from
poros, "a passage, a ford," Eng., "pore"), is always used in the
Middle Voice in the NT and the Sept., and is the most frequent
verb signifying "to go;" it is more distinctly used to indicate
procedure or course than the verb eimi, "to go" (not found in
the NT). It is often rendered "go thy (your) way," in Oriental
usage the customary dismissal, marking the close of a case in
court. Hence, in ordinary parlance, marking the end of a
conversation, etc., e.g., Luke 7:22; 17:19; John 4:50; Acts
9:15; 24:25; cp. Dan. 12:9; in Rom. 15:24 (1st part), RV, "go"
(AV, "take my journey"); in Acts 9:3; 26:13, "journeyed" (AV and
RV). See DEPART, JOURNEY, WALK.

<2,,3899,paraporeuomai>
denotes "to go past, to pass by" (para, "by," and No. 1), Mark
2:23, AV, "went (through)," RV, "was going (through);" some mss.
have No. 4 here. See PASS.

<3,,4313,proporeuomai>
"to go before" (pro, and No. 1), is used in Luke 1:76; Acts
7:40.

<4,,1279,diaporeuomai>
"to go through" (dia, "through," and No. 1), "to pass across,"
is translated "to go through," in Luke 6:1; 13:22, "went on His
way through," RV; Acts 16:4; "going by" in Luke 18:36, RV (AV,
"pass by"); "in my journey" in Rom. 15:24 (2nd part). For Mark
2:23 see No. 2. See JOURNEY.

<5,,1531,eisporeuomai>
"to go in, enter," is never rendered by the verb "to come in,"
in the RV. See. e.g., Luke 11:33, "enter;" Acts 9:28, going in;
Acts 28:30, "went in." See ENTER.

<6,,4848,sumporeuomai>
"to go together with" (sun, "with"), is used in Mark 10:1, RV,
"come together" (AV, "resort"); Luke 7:11; 14:25; 24:15. See
RESORT.

<7,,71,ago>
"to bring, lead," is used intransitively, signifying "let us go"
(as if to say, "let us be leading on," with the point of
departure especially in view), Matt. 26:46; Mark 1:38; 14:42;
John 11:7,15,16; 14:31. See BRING.

<8,,5217,hupago>
"to go away or to go slowly away, to depart, withdraw oneself,"
often with the idea of going without noise or notice (hupo,
"under," and No. 7), is very frequent in the Gospels; elsewhere
it is used in Jas. 2:16; 1 John 2:11; Rev. 10:8; 13:10; 14:4;
16:1; 17:8,11. It is frequently rendered "go your (thy) way."
See DEPART.

<9,,4013,periago>
"to lead about" (peri, "about," and No. 7), as in 1 Cor. 9:5, is
used intransitively with the meaning "to go about;" "went
about," Matt. 4:23; 9:35; Mark 6:6; Acts 13:11; in Matt. 23:15,
"ye compass." See COMPASS, LEAD.

<10,,4254,proago>
"to lead forth," used intransitively signifies "to go before,"
usually of locality, e.g., Matt. 2:9; figuratively, in 1 Tim.
1:18, "went before" (RV, marg., "led the way to"), of the
exercise of the gifts of prophecy which pointed to Timothy as
one chosen by God for the service to be committed to him; in 1
Tim. 5:24, of sins "going before unto judgment." In 2 John 1:9,
where the best mss. have this verb (instead of parabaino, "to
transgress," AV), the RV renders it "goeth onward" (marg.,
"taketh the lead"), of not abiding in the doctrine of Christ.
Cp. Mal. 4:4. See BRING.

<11,,549,apeimi>
"to go away," is found in Acts 17:10.

<12,,1524,eiseimi>
"to go into, enter," is used in Acts 3:3; 21:18,26; Heb. 9:6,
RV, "go in" (AV, "went ... into") See ENTER.

<13,,3327,metabaino>
"to go or pass over from one place to another," is translated
"go" in Luke 10:7. See DEPART.

<14,,565,aperchomai>
"to go away" (apo, "from"), is chiefly used in the Gospels; it
signifies "to go aside" in Acts 4:15. See DEPART.

<15,,402,anachoreo>
signifies "to withdraw," often in the sense of avoiding danger,
e.g., Acts 23:19, RV, "going aside" (AV, "went ... aside"). See
DEPART.

<16,,5298,hupochoreo>
"to go back, retire" (hupo, "under," suggesting privacy), Luke
5:16; 9:10, AV, "went aside" (RV, "withdrew apart"). See
WITHDRAW.

<17,,4281,proerchomai>
"to go before, precede, go forward or farther" (pro, "before"),
is used of (a) place, e.g., Matt. 26:39; Acts 12:10, "passed on
through;" (b) time, Luke 1:17; Acts 20:5,13; 2 Cor. 9:5. See
OUTGO, PASS.

<18,,1931,epiduo>
signifies "to go down," and is said of the sun in Eph. 4:26;
i.e., put wrath away before sunset (see ANGER, A, Note (2)). In
the Sept., Deut. 24:15; Josh. 8:29; Jer. 15:9.

<19,,4782,sunkatabaino>
"to go down with," is used in Acts 25:5. In the Sept., Ps.
49:17.

<20,,4260,probaino>
"to go on, forwards, advance," is used of locality, Matt. 4:21;
Mark 1:19; for the metaphorical use with reference to age, Luke
1:7,18; 2:36, see AGE, STRICKEN.

<21,,576,apobaino>
"to go away or from," is translated "had gone out," in Luke 5:2,
i.e., disembarked. See COME, 21, Note, TURN.

<22,,4320,prosanabaino>
"to go up higher" (pros, "towards"), is used of moving to a
couch of greater honor at a feast, Luke 14:10.

<23,,1826,exeimi>
"to go out," is so rendered in Acts 13:42. See DEPART, GET.

<24,,4570,sbennumi>
"to quench," is used in the Passive Voice, of the going out of
the light of a torch or lamp, Matt. 25:8, "are going out" (RV).
See QUENCH.

<25,,5055,teleo>
"to finish," is rendered "to go through or over" in Matt. 10:23,
of "going through" the cities of Israel (AV, marg., "end," or
"finish"). See END, FINISH.

<26,,1353,diodeuo>
"to travel throughout or along" (dia, "through," hodos, "a
way"), is used in Luke 8:1, of "going throughout" (AV) or "about
through" (RV) cities and villages; of "passing through" towns,
Acts 17:1. See PASS.

<27,,589,apodemeo>
"to be abroad," is translated "going into another country," in
Matt. 25:14 (AV, "traveling, etc."). See JOURNEY.

<28,,424,anerchomai>
"to go up" (ana), occurs in John 6:3; Gal. 1:17,18.

<29,,4022,perierchomai>
"to go around, or about," is translated "going about" in 1 Tim.
5:13, RV (AV, "wandering about"); "went about" in Heb. 11:37, RV
(AV, "wandered about"). See CIRCUIT.

<30,,2021,epicheireo>
lit., "to put the hand to" (epi, "to," cheir, "the hand"), "to
take in hand, undertake," occurs in Luke 1:1, "have taken in
hand;" in Acts 9:29, "they went about;" in Acts 19:13, "took
upon them." See TAKE.

        Notes: (1) The following verbs signify both "to come"
and "to go," with prefixed prepositions accordingly, and are
mentioned under the word COME: erchomai (No. 1); eiserchomai
(No. 2); exerchomai (No. 3); dierchomai (No. 5); katerchomai
(No. 7); Luke 17:7, parerchomai (No. 9); preserchomai, "go
near," Acts 8:29 (No. 10); sunerchomai, "went with," Acts 9:39;
15:38; 21:16 (No. 11); anabaino, (No. 15); katabaino (No. 19);
paraginomai, Acts 23:16, AV, "went," RV "entered" (No. 13);
ekporeuo (No. 33); choreo, Matt. 15:17, AV, "goeth," RV,
"passeth" (No. 24); anabaino, Luke 19:28, RV, "going up;"
ekbaino (No. 17).

        (2) In the following, the verbs mentioned, translated in
the AV by some form of the verb "to go," are rendered in the RV
more precisely in accordance with their true meaning: (a) zeteo,
"to seek," so the RV in John 7:19,20; Acts 21:31; Rom. 10:3 (AV,
to go about); (b) peirazo, "to make an attempt," Acts 24:6, RV,
"assayed" (AV, "have gone about"); (c) peirao, "to attempt,"
Acts 26:21, RV, "assayed" AV, "went about"); (d) epistrepho, "to
return," Acts 15:16, RV, "let us return" (AV, "let us go
again"); (e) huperbaino, "to overstep," 1 Thess. 4:6, RV,
"transgress" (AV, "go beyond"); (f) diistemi, "to set apart,
make an interval," Acts 27:28, RV "(after) a space" (AV, "had
gone further"); (g) suneiserchomai, "to go in with" John 6:22;
18:15, RV, "entered (in) with" (AV, "went ... with"); (h) phero,
in the Middle Voice, lit., "to bear oneself along," Heb. 6:1,
RV, "let us press on" (AV, "let us go on"); (i) ekklino, "to
bend or turn away," Rom. 3:12, RV, "have turned aside" (AV,
"have gone out of the way"); (j) diaperao, "to pass through, or
across," Matt. 14:34, RV, "had crossed over" (AV, "were gone
over"); (k) strateuomai, "to serve in war," 1 Cor. 9:7, RV,
"(what) soldier ... serveth" (AV, "goeth a warfare"); (l)
hodoiporeo, "to be on a journey," Acts 10:9, RV, "as they were
on their journey" (AV, "as they went, etc."); (m) embaino, "to
enter," Matt. 13:2; Luke 8:22, RV, "entered" (AV, "went into");
in Luke 8:37 (AV, "went up into"); (n) apoluo, "to set free,"
Luke 23:22; John 19:12, RV, "release" (AV, "let ... go"); Acts
15:33, RV, "dismissed" (AV, ditto); Acts 28:18, RV, "set at
liberty" (AV, ditto); (o) epibaino, "to go upon," Acts 21:4, RV,
"set foot" (AV, "go"); some mss. have anabaino; (p) apangello,
"to announce," Acts 12:17, RV, "tell" (AV, "go shew"); (q)
aperchomai, "to go away," Matt. 5:30, RV, "go" (AV, "be cast");
some mss. have ballo, "to cast;" (r) peripateo, "to walk," Mark
12:38, RV, "walk" (AV "go"); (s) for "gone by," Acts 14:16, RV,
see PASS, No. 17.

$$T0001209
\Goad\
<1,,2759,kentron>
from kenteo, "to prick," denotes (a) "a sting," Rev. 9:10;
metaphorically, of sin as the "sting" of death, 1 Cor. 15:55,56;
(b) "a goad," Acts 26:14, RV, "goad" (marg., "goads"), for AV,
"pricks" (in some mss. also in Acts 9:5), said of the promptings
and misgivings which Saul of Tarsus had resisted before
conversion.

$$T0001210
\Goal\
<1,,4649,skopos>
primarily, "a watcher" (from skopeo, "to look at;" Eng.,
"scope"), denotes "a mark on which to fix the eye," and is used
metaphorically of an aim or object in Phil. 3:14, RV, "goal"
(AV, "mark"). See MARK.

$$T0001211
\Goat\
<1,,2056,eriphos>
denotes "a kid or goat," Matt. 25:32 (RV, marg., "kids"); Luke
15:29, "a kid;" some mss. have No. 2 here, indicating a sneer on
the part of the elder son, that his father had never given him
even a tiny kid.

<2,,2055,eriphion>
a diminutive of No. 1, is used in Matt. 25:33. In ver. 32
eriphos is purely figurative; in ver. 33, where the application
is made, though metaphorically, the change to the diminutive is
suggestive of the contempt which those so described bring upon
themselves by their refusal to assist the needy.

<3,,5131,tragos>
denotes "a he-goat," Heb. 9:12,13,19; 10:4, the male prefiguring
the strength by which Christ laid down His own life in expiatory
sacrifice.

$$T0001212
\Goatskin\
* Note: The adjective aigeios signifies "belonging to a goat"
(from aix, "a goat"); it is used with derma, "a skin," in Heb.
11:37.

$$T0001213
\God\
<1,,2316,theos>
(I) in the polytheism of the Greeks, denoted "a god or deity,"
e.g., Acts 14:11; 19:26; 28:6; 1 Cor. 8:5; Gal. 4:8.

        (II) (a) Hence the word was appropriated by Jews and
retained by Christians to denote "the one true God." In the
Sept. theos translates (with few exceptions) the Hebrew words
Elohim and Jehovah, the former indicating His power and
preeminence, the latter His unoriginated, immutable, eternal and
self-sustained existence.

        In the NT, these and all the other Divine attributes are
predicated of Him. To Him are ascribed, e.g., His unity, or
monism, e.g., Mark 12:29; 1 Tim. 2:5; self-existence, John 5:26;
immutability, Jas. 1:17; eternity, Rom. 1:20; universality,
Matt. 10:29; Acts 17:26-28; almighty power, Matt. 19:26;
infinite knowledge, Acts 2:23; 15:18; Rom. 11:33; creative
power, Rom. 11:36; 1 Cor. 8:6; Eph. 3:9; Rev. 4:11; 10:6;
absolute holiness, 1 Pet. 1:15; 1 John 1:5; righteousness, John
17:25; faithfulness, 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess.
3:3; 1 John 1:9; love, 1 John 4:8,16; mercy, Rom. 9:15,18;
truthfulness, Titus 1:2; Heb. 6:18. See GOOD, No. 1 (b).

        (b) The Divine attributes are likewise indicated or
definitely predicated of Christ, e.g., Matt. 20:18,19; John
1:1-3; 1:18, RV, marg.; 5:22-29; 8:58; 14:6; 17:22-24; 20:28;
Rom. 1:4; 9:5; Phil. 3:21; Col. 1:15; 2:3; Titus 2:13, RV; Heb.
1:3; 13:8; 1 John 5:20; Rev. 22:12,13.

        (c) Also of the Holy Spirit, e.g., Matt. 28:19; Luke
1:35; John 14:16; 15:26; 16:7-14; Rom. 8:9,26; 1 Cor. 12:11; 2
Cor. 13:14.

        (d) Theos is used (1) with the definite article, (2)
without (i.e., as an anarthrous noun). "The English may or may
not have need of the article in translation. But that point cuts
no figure in the Greek idiom. Thus in Acts 27:23 ('the God whose
I am,' RV) the article points out the special God whose Paul is,
and is to be preserved in English. In the very next verse (ho
theos) we in English do not need the articles" (A. T. Robertson,
Gram. of Greek, NT, p. 758).

        As to this latter it is usual to employ the article with
a proper name, when mentioned a second time. There are, of
course, exceptions to this, as when the absence of the article
serves to lay stress upon, or give precision to, the character
or nature of what is expressed in the noun. A notable instance
of this is in John 1:1, "and the Word was God;" here a double
stress is on theos, by the absence of the article and by the
emphatic position. To translate it literally, "a god was the
Word," is entirely misleading. Moreover, that "the Word" is the
subject of the sentence, exemplifies the rule that the subject
is to be determined by its having the article when the predicate
is anarthrous (without the article). In Rom. 7:22, in the phrase
"the law of God," both nouns have the article; in ver. 25,
neither has the article. This is in accordance with a general
rule that if two nouns are united by the genitive case (the "of"
case), either both have the article, or both are without. Here,
in the first instance, both nouns, "God" and "the law" are
definite, whereas in ver. 25 the word "God" is not simply
titular; the absence of the article stresses His character as
lawgiver.

        Where two or more epithets are applied to the same
person or thing, one article usually serves for both (the
exceptions being when a second article lays stress upon
different aspects of the same person or subject, e.g., Rev.
1:17). In Titus 2:13 the RV correctly has "our great God and
Savior Jesus Christ." Moulton (Prol., p.84) shows, from papyri
writings of the early Christian era, that among Greek-speaking
Christians this was "a current formula" as applied to Christ. So
in 2 Pet. 1:1 (cp. 1:11; 3:18).

        In the following titles God is described by certain of
His attributes; the God of glory, Acts 7:2; of peace, Rom.
15:33; 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20; of love and
peace, 2 Cor. 13:11; of patience and comfort, Rom. 15:5; of all
comfort, 2 Cor. 1:3; of hope, Rom. 15:13; of all grace, 1 Pet.
5:10. These describe Him, not as in distinction from other
persons, but as the source of all these blessings; hence the
employment of the definite article. In such phrases as "the God
of a person," e.g., Matt. 22:32, the expression marks the
relationship in which the person stands to God and God to him.

        (e) In the following the nominative case is used for the
vocative, and always with the article; Mark 15:34; Luke
18:11,13; John 20:28; (Acts 4:24 in some mss.); Heb. 1:8; 10:7.

        (f) The phrase "the things of God" (translated literally
or otherwise) stands for (1) His interests, Matt. 16:23; Mark
8:33; (2) His counsels, 1 Cor. 2:11; (3) things which are due to
Him, Matt. 22:21; Mark 12:17; Luke 20:25. The phrase "things
pertaining to God," Rom. 15:17; Heb. 2:17; 5:1, describes, in
the Heb. passages, the sacrificial service of the priest; in the
Rom. passage the Gospel ministry as an offering to God.

        (III) The word is used of Divinely appointed judges in
Israel, as representing God in His authority, John 10:34, quoted
from Ps. 82:6, which indicates that God Himself sits in judgment
on those whom He has appointed. The application of the term to
the Devil, 2 Cor. 4:4, and the belly, Phil. 3:19, virtually
places these instances under (I).

$$T0001214
\God-speed\
* For GOD-SPEED see GREETING

$$T0001215
\God (without)\
<1,,112,atheos>
cp. Eng., "atheist," primarily signifies "godless" (a,
negative), i.e., destitute of God; in Eph. 2:12 the phrase
indicates, not only that the Gentiles were void of any true
recognition of God, and hence became morally "godless" (Rom.
1:19-32) but that being given up by God, they were excluded from
communion with God and from the privileges granted to Israel
(see the context and cp. Gal. 4:8). As to pagan ideas, the
popular cry against the early Christians was "away with the
atheists" (see the account of the martyrdom of Polycarp, in
Eusebius, Eccles. Hist. iv. 15, 19).

$$T0001216
\Goddess\
<1,,2299,thea>
is found in Acts 19:27 (in some mss. in vv. 35,37).

$$T0001217
\Godhead\
* For GODHEAD see DIVINE, DIVINITY

$$T0001218
\Godliness, Godly\
<A-1,Noun,2150,eusebeia>
from eu, "well," and sebomai, "to be devout," denotes that piety
which, characterized by a Godward attitude, does that which is
well-pleasing to Him. This and the corresponding verb and adverb
(see below) are frequent in the Pastoral Epistles, but do not
occur in previous Epistles of Paul. The Apostle Peter has the
noun four times in his 2nd Epistle, 1:3,6,7; 3:11. Elsewhere it
occurs in Acts 3:12; 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim.
3:5; Titus 1:1. In 1 Tim. 6:3 "the doctrine which is according
to godliness" signifies that which is consistent with
"godliness," in contrast to false teachings; in Titus 1:1, "the
truth which is according to godliness" is that which is
productive of "godliness" in 1 Tim. 3:16, "the mystery of
godliness" is "godliness" as embodied in, and communicated
through, the truths of the faith concerning Christ; in 2 Pet.
3:11, the word is in the plural, signifying acts of "godliness."

<A-2,Noun,2317,theosebeia>
denotes "the fear or reverence of God," from theos, "god," and
sebomai (see No. 1), 1 Tim. 2:10. Cp. the adjective theosebes,
"God-fearing," John 9:31. In the Sept. Gen. 20:11; Job 28:28.

        Note: For eulabeia, "godly fear," Heb. 5:7; 12:28 see
FEAR, A, No. 3; for eulabeomai, "to reverence," Heb. 11:7 ("for
His godly fear") see FEAR, D, No. 2; for the verb eusebeo, "to
show piety," 1 Tim. 5:4; "to worship," Acts 17:23, see PIETY and
WORSHIP.

<B-1,Adjective,2152,eusebes>
akin to A, No. 1, denotes "pious, devout, godly," indicating
reverence manifested in actions; it is rendered "godly" in 2
Pet. 2:9. See DEVOUT.

<C-1,Adverb,2153,eusebos>
denotes "piously, godly;" it is used with the verb "to live" (of
manner of life) in 2 Tim. 3:12; Titus 2:12.

        Notes: (1) In the following the word "godly" translates
the genitive case of the noun theos, lit., "of God," 2 Cor.
1:12, AV, "godly (sincerity)," RV, "(sincerity) of God;" 2 Cor.
11:2, "a godly jealousy," lit., "a jealousy of God" (RV, marg.);
1 Tim. 1:4, RV, "a dispensation of God" (oikonomia, in the best
mss.), AV, "godly edifying" (oikodome lit., "an edifying of,
i.e., by, God"). (2) In 2 Cor. 7:10, "godly (sorrow)," and in
vv. 9,11, "after a godly sort," are in all three place, lit.,
"according to God." (3) In 3 John 1:6, where the AV translates
the adverb axios, with the noun theos, "after a godly sort," the
RV rightly substitutes "worthily of God."

$$T0001219
\Godward\
* Note: This translates the phase pros ton theon, lit., "toward
God," in 2 Cor. 3:4; 1 Thess. 1:8.

$$T0001220
\Gold ring\
<1,,5554,chrusodaktulios>
an adjective denoting "with a gold ring" (daktulos, "a finger"),
occurs in Jas. 2:2.

$$T0001221
\Gold, Golden\
<A-1,Noun,5557,chrusos>
is used (a) of "coin," Matt. 10:9; Jas. 5:3; (b) of "ornaments,"
Matt. 23:16,17; Jas. 5:3 (perhaps both coin and ornaments); Rev.
18:12; some mss. have it instead of No. 2 in 1 Cor. 3:12; (c) of
"images," Acts 17:29; (d) of "the metal in general," Matt. 2:11;
Rev. 9:7 (some mss. have it in Rev. 18:16).

<A-2,Noun,5553,chrusion>
a diminutive of No. 1, is used (a) of "coin," primarily smaller
than those in No. 1 (a), Acts 3:6; 20:33; 1 Pet. 1:18; (b) of
"ornaments," 1 Pet. 3:3, and the following (in which some mss.
have No. 1), 1 Tim. 2:9; Rev. 17:4; 18:16; (c) of "the metal in
general," Heb. 9:4; 1 Pet. 1:7; Rev. 21:18,21; metaphorically,
(d) of "sound doctrine and its effects," 1 Cor. 3:12; (e) of
"righteousness of life and conduct," Rev. 3:18.

<B-1,Adjective,5552,chruseos>
denotes "golden," i.e., made of, or overlaid with, gold, 2 Tim.
2:20; Heb. 9:4, and fifteen times in the Apocalypse.

$$T0001222
\Good, Goodly, Goodness\
<A-1,Adjective,18,agathos>
describes that which, being "good" in its character or
constitution, is beneficial in its effect; it is used (a) of
things physical, e.g., a tree, Matt. 7:17; ground, Luke 8:8; (b)
in a moral sense, frequently of persons and things. God is
essentially, absolutely and consummately "good," Matt. 19:17;
Mark 10:18; Luke 18:19. To certain persons the word is applied
in Matt. 20:15; 25:21,23; Luke 19:17; 23:50; John 7:12; Acts
11:24; Titus 2:5; in a general application, Matt. 5:45; 12:35;
Luke 6:45; Rom. 5:7; 1 Pet. 2:18.

        The neuter of the adjective with the definite article
signifies that which is "good," lit., "the good," as being
morally honorable, pleasing to God, and therefore beneficial.
Christians are to prove it, Rom. 12:2; to cleave to it, Rom.
12:9; to do it, Rom. 13:3; Gal. 6:10; 1 Pet. 3:11 (here, and
here only, the article is absent); John 5:29 (here, the neuter
plural is used, "the good things"); to work it, Rom. 2:10; Eph.
4:28; 6:8; to follow after it, 1 Thess. 5:15; to be zealous of
it, 1 Pet. 3:13; to imitate it, 3 John 1:11; to overcome evil
with it, Rom. 12:21. Governmental authorities are ministers of
"good," i.e., that which is salutary, suited to the course of
human affairs, Rom. 13:4. In Philem. 1:14, "thy goodness," RV
(lit., "thy good"), means "thy benefit." As to Matt. 19:17, "why
askest thou Me concerning that which is good?" the RV follows
the most ancient mss.

        The neuter plural is also used of material "goods,"
riches, etc., Luke 1:53; 12:18,19; 16:25; Gal. 6:6 (of temporal
supplies); in Rom. 10:15; Heb. 9:11; 10:1, the "good" things are
the benefits provided through the sacrifice of Christ, in regard
both to those conferred through the Gospel and to those of the
coming Messianic Kingdom. See further under No. 2. See BENEFIT,
GOODS.

<A-2,Adjective,2570,kalos>
denotes that which is intrinsically "good," and so, "goodly,
fair, beautiful," as (a) of that which is well adapted to its
circumstances or ends, e.g., fruit, Matt. 3:10; a tree, Matt.
12:33; ground, Matt. 13:8,23; fish, Matt. 13:48; the Law, Rom.
7:16; 1 Tim. 1:8; every creature of God, 1 Tim. 4:4; a faithful
minister of Christ and the doctrine he teaches, 1 Tim. 4:6; (b)
of that which is ethically good, right, noble, honorable, e.g.,
Gal. 4:18; 1 Tim. 5:10,25; 6:18; Titus 2:7,14; 3:8,14. The word
does not occur in the Apocalypse, nor indeed after 1 Peter.

        Christians are to "take thought for things honorable"
(kalos), 2 Cor. 8:21, RV; to do that which is honorable, 2 Cor.
13:7; not to be weary in well doing, Gal. 6:9; to hold fast
"that which is good," 1 Thess. 5:21; to be zealous of good
works, Titus 2:14; to maintain them, Tit. 3:8; to provoke to
them, Heb. 10:24; to bear testimony by them, 1 Pet. 2:12.

        Kalos and agathos occur together in Luke 8:15, an
"honest" (kalos) heart, i.e., the attitude of which is right
towards God; a "good" (agathos) heart, i.e., one that, instead
of working ill to a neighbor, acts beneficially towards him. In
Rom. 7:18, "in me ... dwelleth no good thing" (agathos)
signifies that in him is nothing capable of doing "good," and
hence he lacks the power "to do that which is good" (kalos). In
1 Thess. 5:15, "follow after that which is good" (agathos), the
"good" is that which is beneficial; in 1 Thess. 5:21, "hold fast
that which is good (kalos)," the "good" describes the instrinsic
value of the teaching. See BETTER, FAIR HONEST, MEET, WORTHY.

<A-3,Adjective,5543,chrestos>
said of things, "that which is pleasant," said of persons,
"kindly, gracious," is rendered "good" in 1 Cor. 15:33,
"goodness" in Rom. 2:4. See EASY.

        Note: Lampros denotes "gay, bright," "goodly" in Jas.
2:2, AV, (RV, "fine"); in Jas. 2:3, AV, "gay;" in Rev. 18:14
(RV, "sumptuous"). See GORGEOUS, SUMPTUOUS. For asteios,
"goodly," Heb. 11:23, RV, see BEAUTIFUL. For hikanos, Acts
18:18, AV, "a good while" see WHILE. Note (16).

<B-1,Noun,5544,chrestotes>
akin to A, No. 3, denotes "goodness" (a) in the sense of what is
upright, righteous, Rom. 3:12 (translated "good"); (b) in the
sense of kindness of heart or act, said of God, Rom. 2:4; 11:22
(thrice); Eph. 2:7 ("kindness"); Titus 3:4 ("kindness"); said of
believers and rendered "kindness," 2 Cor. 6:6; Col. 3:12; Gal.
5:22 (RV; AV, "gentleness"). It signifies "not merely goodness
as a quality, rather it is goodness in action, goodness
expressing itself in deeds; yet not goodness expressing itself
in indignation against sin, for it is contrasted with severity
in Rom. 11:22, but in grace and tenderness and compassion." * [*
From Notes on Galatians, by Hogg and Vine, p. 292.] See
GENTLENESS, KINDNESS.

<B-2,Noun,19,agathosune>
"goodness," signifies that moral quality which is described by
the adjective agathos (see A, No. 1). It is used, in the NT, of
regenerate persons, Rom. 15:14; Gal. 5:22; Eph. 5:9; 2 Thess.
1:11; in the last, the phrase "every desire of goodness" (RV;
the addition of "His" in the AV is an interpolation; there is no
pronoun in the original) may be either subjective, i.e., desire
characterized by "goodness," "good" desire, or objective, i.e.,
desire after "goodness," to be and do good.

        Trench, following Jerome, distinguishes between
chrestotes and agathosune in that the former describes the
kindlier aspects of "goodness," the latter includes also the
sterner qualities by which doing "good" to others is not
necessarily by gentle means. He illustrates the latter by the
act of Christ in cleansing the temple, Matt. 21:12,13, and in
denouncing the scribes and Pharisees, 23:13-29; but chrestotes
by His dealings with the penitent woman, Luke 7:37-50. Lightfoot
regards chrestotes as a kindly disposition towards others;
agathosune as a kindly activity on their behalf.

        J. A. Robertson (on Eph. 5:9) remarks that agathosune is
"the kindlier, as dikaiosune (righteousness) the sterner,
element in the ideal character."

<B-3,Noun,2140,eupoiia>
"beneficience, doing good" (eu, "well," poieo, "to do"), is
translated as a verb in Heb. 13:16, "to do good."

<C-1,Adverb,2573,kalos>
"well finely," is used in some mss. in Matt. 5:44, with poieo,
"to do," and translated "do good." In Jas. 2:3 it is rendered
"in a good place" (AV marg., "well" or "seemly"). See WELL.

<C-2,Adverb,2095,eu>
"well," used with poieo, is translated "do ... good" in Mark
14:7. See WELL.

<D-1,Verb,15,agathopoieo>
from A, No. 1, and poieo, "to do," is used (a) in a general way,
"to do well," 1 Pet. 2:15,20; 3:6,17; 3 John 1:11; (b) with
pointed reference "to the benefit of another," Luke 6:9,33,35;
in Mark 3:4 the parts of the word are separated in some mss.
Some mss. have it in Acts 14:17, for No. 2. Cp. the noun
agathopoiia, "well-doing," 1 Pet. 4:19, and the adjective
agathopoios, "doing well," 1 Pet. 2:14.

<D-2,Verb,14,agathourgeo>
for agathoergeo, "to do good" (from A, No. 1, and ergon, "a
work"), is used in Acts 14:17 (in the best mss.; see No. 1),
where it is said of God's beneficence towards man, and 1 Tim.
6:18, where it is enjoined upon the rich.

<D-3,Verb,2109,euergeteo>
"to bestow a benefit, to do good" (eu, "well," and a verbal form
akin to ergon), is used in Acts 10:38.

        Notes: (1) The verb ischuo, "to be strong" (ischus,
"strength"), "to have efficacy, force or value," is said of salt
in Matt. 5:13, negatively, "it is good for nothing." (2) In
Matt. 19:10, AV, sumphero, "to be profitable, expedient" (sun,
"together," phero, "to bring"); is rendered with a negative "it
is not good" (RV, "it is not expedient"). (3) In Mark 14:7, the
two words eu, "well," and poieo, "to do," are in some mss.
treated as one verb eupoieo, "to do good."

$$T0001223
\Goodman\
<1,,3617,oikodespotes>
denotes "the master of a house" (oikos, "a house," despotes, "a
master"), "a householder." It occurs only in the Synoptists and
there 12 times. It is rendered "goodman" in Luke 22:11, where
"of the house" is put separately; in Matt. 20:11, where the AV
has "the goodman of the house" for the one word, the RV renders
it by "house-holder," as in Matt. 20:1; in Matt. 24:43,
"master;" so in Luke 12:39; in Mark 14:14, both have "the
goodman of the house." See HOUSEHOLDER, MASTER.

$$T0001224
\Goods\
* For the neuter plural of agathos, used as a noun, "goods," see
Luke 12:18,19, where alone this word is so rendered.

<1,,5223,huparxis>
primarily, "subsistence," then, "substance, property, goods"
(akin to huparcho, "to exist, be, belong to"), is translated
"goods" in Acts 2:45; "possession." RV (AV, "substance") in Heb.
10:34.

<2,,979,bios>
which denotes (a) "life, lifetime," (b) "livelihood, living,
means of living," is translated "goods" in 1 John 3:17, RV (AV,
"good"). See LIFE, No. 2.

<3,,4632,skeuos>
"a vessel," denotes "goods" in Matt. 12:29; Mark 3:27; Luke
17:31, RV (AV, "stuff"). See VESSEL.

        Notes: (1) The neuter plural of the present participle
of huparcho, is used as a noun denoting "goods," in Matt. 24:47,
AV "his goods," RV, "that he hath;" "goods" in Matt. 25:14; Luke
11:21; 16:1; 19:8; 1 Cor. 13:3; in Heb. 10:34 (1st part). (2) In
Luke 6:30 "thy goods" translates the neuter plural of the
possessive pronoun with the article, lit., "thy things," or
possessions. (3) In Rev. 3:17, the AV "I am ... increased with
goods" translates the perfect tense of the verb plouteo, "to be
rich;" RV, "I have gotten riches." (4) See SUBSTANCE.

$$T0001225
\Gorgeous, Gorgeously\
<1,,2986,lampros>
"bright, splendid," is rendered "gorgeous" in Luke 23:11, of the
apparel in which Herod and his soldiers arrayed Christ. See
BRIGHT.

        Note: For the AV, "gorgeously apparalled" in Luke 7:25,
see GLORIOUS, B.

$$T0001226
\Gospel (Noun and Verb: to preach)\
<A-1,Noun,2098,euangelion>
originally denoted a reward for good tidings; later, the idea of
reward dropped, and the word stood for "the good news" itself.
The Eng. word "gospel," i.e. "good message," is the equivalent
of euangelion (Eng., "evangel"). In the NT it denotes the "good
tidings" of the Kingdom of God and of salvation through Christ,
to be received by faith, on the basis of His expiatory death,
His burial, resurrection, and ascension, e.g., Acts 15:7; 20:24;
1 Pet. 4:17. Apart from those references and those in the
Gospels of Matthew and Mark, and Rev. 14:6, the noun is confined
to Paul's Epistles. The Apostle uses it of two associated yet
distinct things, (a) of the basic facts of the death, burial and
resurrection of Christ, e.g., 1 Cor. 15:1-3; (b) of the
interpretation of these facts, e.g., Rom. 2:16; Gal. 1:7,11;
2:2; in (a) the "Gospel" is viewed historically, in (b)
doctrinally, with reference to the interpretation of the facts,
as is sometimes indicated by the context.

        The following phrases describe the subjects or nature or
purport of the message; it is the "gospel" of God, Mark 1:14;
Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thess. 2:2,9; 1 Pet. 4:17; God,
concerning His Son, Rom. 1:1-3; His Son, Rom. 1:9; Jesus Christ,
the Son of God, Mark 1:1; our Lord Jesus, 2 Thess. 1:8; Christ,
Rom. 15:19, etc.; the glory of Christ, 2 Cor. 4:4; the grace of
God, Acts 20:24; the glory of the blessed God, 1 Tim. 1:11; your
salvation, Eph. 1:13; peace, Eph. 6:15. Cp. also "the gospel of
the Kingdom," Matt. 4:23; 9:35; 24:14; "an eternal gospel," Rev.
14:6.

        In Gal. 2:14, "the truth of the gospel" denotes, not the
true "gospel," but the true teaching of it, in contrast to
perversions of it.

        The following expressions are used in connection with
the "Gospel:" (a) with regard to its testimony; (1) kerusso, "to
preach it as a herald," e.g., Matt. 4:23; Gal. 2:2 (see PREACH);
(2) laleo, "to speak," 1 Thess. 2:2; (3) diamarturomai, "to
testify (thoroughly)," Acts 20:24; (4) euangelizo, "to preach,"
e.g., 1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11 (see B, No. 1 below);
(5) katangello, "to proclaim," 1 Cor. 9:14; (6) douleuo eis, "to
serve unto" ("in furtherance of"), Phil. 2:22; (7) sunathleo en,
"to labor with in," Phil. 4:3; (8) hierourgeo, "to minister,"
Rom. 15:16; (8) pleroo, "to preach fully," Rom. 15:19; (10)
sunkakopatheo, "to suffer hardship with," 2 Tim. 1:8; (b) with
regard to its reception or otherwise: (1) dechomai, "to
receive," 2 Cor. 11:4; hupakouo, "to hearken to, or obey," Rom.
10:16; 2 Thess. 1:8; pisteuo en, "to believe in," Mark 1:15;
metastrepho, "to pervert," Gal. 1:7.

        Note: In connection with (a), the Apostle's statement in
1 Cor. 9:23 is noticeable, "I do all things for the Gospel's
sake, that I may be a joint partaker thereof," RV, for the
incorrect AV, "that I might be partaker thereof with you."

<B-1,Verb,2097,euangelizo>
"to bring or announce glad tidings" (Eng., "evangelize"), is
used (a) in the Active Voice in Rev. 10:7 ("declared") and Rev.
14:6 ("to proclaim," RV, AV, "to preach"); (b) in the Passive
Voice, of matters to be proclaimed as "glad tidings," Luke
16:16; Gal. 1:11; 1 Pet. 1:25; of persons to whom the
proclamation is made, Matt. 11:5; Luke 7:22; Heb. 4:2,6; 1 Pet.
4:6; (c) in the Middle Voice, especially of the message of
salvation, with a personal object, either of the person
preached, e.g., Acts 5:42; 11:20; Gal. 1:16, or, with a
preposition, of the persons evangelized, e.g., Acts 13:32,
"declare glad tidings;" Rom. 1:15; Gal. 1:8; with an impersonal
object, e.g., "the word," Acts 8:4; "good tidings," Acts 8:12;
"the word of the Lord," Acts 15:35; "the gospel," 1 Cor. 15:1; 2
Cor. 11:7; "the faith," Gal. 1:23; "peace," Eph. 2:17; "the
unsearchable riches of Christ, Eph. 3:8. See PREACH, SHEW,
TIDINGS.

<B-2,Verb,4283,proeuangelizomai>
"to announce glad tidings beforehand," is used in Gal. 3:8.

        Note: For other verbs see above.

$$T0001227
\Got and Gotten\
* For GOT and GOTTEN see GET

$$T0001228
\Government\
<1,,2941,kubernesis>
from kubernao, "to guide" (whence Eng., "govern"), denotes (a)
"steering, pilotage;" (b) metaphorically, "governments or
governings," said of those who act as guides in a local church,
1 Cor. 12:28. Cp. kubernetes, "a pilot," Acts 27:11; Rev. 18:17.

        Note: For kuriotes, "lordship, dominion," rendered
"government" in 2 Pet. 2:10, AV, see DOMINION.

$$T0001229
\Governor\
<A-1,Noun,2232,hegemon>
is a term used (a) for "rulers" generally, Mark 13:9; 1 Pet.
2:14; translated "princes" (i.e., leaders) in Matt. 2:6; (b) for
the Roman procurators, referring, in the Gospels to Pontius
Pilate, e.g., Matt. 27:2; Luke 20:20 (so designated by Tacitus,
Annals, XV. 44); to Felix, Acts 23:26. Technically the
procurator was a financial official under a proconsul or
propretor, for collecting the imperial revenues, but entrusted
also with magisterial powers for decisions of questions relative
to the revenues. In certain provinces, of which Judea was one
(the procurator of which was dependent on the legate of Syria),
he was the general administrator and supreme judge, with sole
power of life and death. Such a governor was a person of high
social standing. Felix, however, was an ex-slave, a freedman,
and his appointment to Judea could not but be regarded by the
Jews as an insult to the nation. The headquarters of the
governor of Judea was Caesarea, which was made a garrison town.
See PRINCE, RULER. For anthupatos, "a proconsul," see PROCONSUL.

<A-2,Noun,1481,ethnarches>
"an ethnarch," lit. "a ruler of a nation" (ethnos, "a people,"
arche, "rule"), is translated "governor" in 2 Cor. 11:32; it
describes normally the ruler of a nation possessed of separate
laws and customs among those of a different race. Eventually it
denoted a ruler of a province, superior to a tetrarch, but
inferior to a king (e.g., Aretas).

<A-3,Noun,3623,oikonomos>
lit., "one who rules a house" (oikos, "a house," nomos, "a
law"), Gal. 4:2, denotes a superior servant responsible for the
family housekeeping, the direction of other servants, and the
care of the children under age. See CHAMBERLAIN, STEWARD.

<A-4,Noun,755,architriklinos>
from arche, "rule," and triklinos, "a room with three couches,"
denotes "the ruler of a feast," John 2:8, RV (AV, "the governor
of the feast"), a man appointed to see that the table and
couches were duly placed and the courses arranged, and to taste
the food and wine.

<B-1,Verb,2233,hegeomai>
akin to A, No. 1, is used in the present participle to denote "a
governor," lit., "(one) governing," Matt. 2:6; Acts 7:10.

<B-2,Verb,2230,hegemoneuo>
to be a hegemon, "to lead the way," came to signify to be "a
governor of a province;" it is used of Quirinius, governor of
Syria, Luke 2:2, RV (for the circumstances see under
ENROLLMENT); of Pontius Pilate, governor of Judea, Luke 3:1. In
the first clause of this verse the noun hegemonia, "a rule of
sovereignty," is translated "reign;" Eng., "hegemony."

        Note. In Jas. 3:4, the verb euthuno, "to make or guide
straight," is used in the present participle, as a noun,
denoting the "steersman" (RV) or pilot of a vessel, AV,
"governor."

$$T0001230
\Grace\
<1,,5485,charis>
has various uses, (a) objective, that which bestows or occasions
pleasure, delight, or causes favorable regard; it is applied,
e.g., to beauty, or gracefulness of person, Luke 2:40; act, 2
Cor. 8:6, or speech, Luke 4:22, RV, "words of grace" (AV,
"gracious words"); Col. 4:6; (b) subjective, (1) on the part of
the bestower, the friendly disposition from which the kindly act
proceeds, graciousness, loving-kindness, goodwill generally,
e.g., Acts 7:10; especially with reference to the Divine favor
or "grace," e.g., Acts 14:26; in this respect there is stress on
its freeness and universality, its spontaneous character, as in
the case of God's redemptive mercy, and the pleasure or joy He
designs for the recipient; thus it is set in contrast with debt,
Rom. 4:4,16, with works, Rom. 11:6, and with law, John 1:17; see
also, e.g., Rom. 6:14,15; Gal. 5:4; (2) on the part of the
receiver, a sense of the favor bestowed, a feeling of gratitude,
e.g., Rom. 6:17 ("thanks"); in this respect it sometimes
signifies "to be thankful," e.g., Luke 17:9 ("doth he thank the
servant?" lit., "hath he thanks to"); 1 Tim. 1:12; (c) in
another objective sense, the effect of "grace," the spiritual
state of those who have experienced its exercise, whether (1) a
state of "grace," e.g., Rom. 5:2; 1 Pet. 5:12; 2 Pet. 3:18, or
(2) a proof thereof in practical effects, deeds of "grace,"
e.g., 1 Cor. 16:3, RV, "bounty" (AV, "liberality"); 2 Cor.
8:6,19 (in 2 Cor. 9:8 it means the sum of earthly blessings);
the power and equipment for ministry, e.g., Rom. 1:5; 12:6;
15:15; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2,7.

        To be in favor with is to find "grace" with, e.g., Acts
2:47; hence it appears in this sense at the beginning and the
end of several Epistles, where the writer desires "grace" from
God for the readers, e.g., Rom. 1:7; 1 Cor. 1:3; in this respect
it is connected with the imperative mood of the word chairo, "to
rejoice," a mode of greeting among Greeks, e.g., Acts 15:23;
Jas. 1:1 (marg.); 2 John 1:10,11, RV, "greeting" (AV, "God
speed").

        The fact that "grace" is received both from God the
Father, 2 Cor. 1:12, and from Christ, Gal. 1:6; Rom. 5:15 (where
both are mentioned), is a testimony to the deity of Christ. See
also 2 Thess. 1:12, where the phrase "according to the grace of
our God and the Lord Jesus Christ" is to be taken with each of
the preceding clauses, "in you," "and ye in Him."

        In Jas. 4:6, "But He giveth more grace" (Greek, "a
greater grace," RV, marg.), the statement is to be taken in
connection with the preceding verse, which contains two
remonstrating, rhetorical questions, "Think ye that the
Scripture speaketh in vain?" and "Doth the Spirit (the Holy
Spirit) which He made to dwell in us long unto envying?" (see
the RV). The implied answer to each is "it cannot be so."
Accordingly, if those who are acting so flagrantly, as if it
were so, will listen to the Scripture instead of letting it
speak in vain, and will act so that the Holy Spirit may have His
way within, God will give even "a greater grace," namely, all
that follows from humbleness and from turning away from the
world. See BENEFIT, BOUNTY, LIBERALITY, THANK.

        Note: The corresponding verb charitoo, "to endue with
Divine favor or grace," is used in Luke 1:28, "highly favored"
(marg., "endued with grace") and Eph. 1:6, AV, "hath made ...
accepted;" RV, "freely bestowed" (marg., "enduced.").

<2,,2143,euprepeia>
"comeliness, goodly appearance," is said of the outward
appearance of the flower of the grass, Jas. 1:11.

$$T0001231
\Gracious\
<1,,5543,chrestos>
is rendered "gracious" in 1 Pet. 2:3, as an attribute of the
Lord. See EASY, GOOD, KIND.

        Note: Euphemos, "fair-sounding" (eu, "well," pheme, "a
saying, or report"), "of good report," Phil. 4:8, is rendered
"gracious" in the RV marg.

$$T0001232
\Graff, Graft (RV)\
<1,,1461,enkentrizo>
denotes "to graft" in (en, in, kentrizo, to graft), to insert a
slip of a cultivated tree into a wild one. In Rom.
11:17,19,23,24, however, the metaphor is used "contrary to
nature" (ver. 24), of grafting a wild olive branch (the Gentile)
into the good olive tree (the Jews); that unbelieving Jews
(branches of the good tree) were broken off that Gentiles might
be grafted in, afforded no occasion for glorying on the part of
the latter. Jew and Gentile alike must enjoy the Divine
blessings by faith alone. So Jews who abide not in unbelief
shall, as "the natural branches, be grafted into their own olive
tree."

$$T0001233
\Grain\
<1,,2848,kokkos>
denotes "a grain," Matt. 13:31; 17:20; Mark 4:31; Luke 13:19;
17:6; John 12:24 (AV, "corn"); 1 Cor. 15:37 (where the RV has "a
... grain," to distinguish it from "grain" in general). See
CORN.

$$T0001234
\Grandchildren\
<1,,1549,ekgonos>
an adjective, denoting "born of" (ek, "from," ginomai, "to
become or be born"), was used as a noun, signifying "a child;"
in the plural, descendants, "grand-children," 1 Tim. 5:4, RV
(AV, "nephews").

$$T0001235
\Grandmother\
<1,,3125,mamme>
an onomatopoeic word, was primarily a child's name for its
mother; later it denoted a "grandmother," 2 Tim. 1:5.

$$T0001236
\Grant\
<1,,1325,didomi>
"to give," is rendered "grant" in Mark 10:37; Luke 1:74; Acts
4:29; 11:18; 14:3. See GIVE.

<2,,1433,doreo>
"to present, bestow" (akin to No. 1), is rendered "granted" in
Mark 15:45, RV (AV, "gave"); in 2 Pet. 1:3,4, "hath granted,"
(AV, "gave;" it signifies more than "to give"); then, "to give
freely, bestow," rendered "to grant" in Acts 3:14; 27:24, RV
(AV, "given"); Phil. 1:29, RV; Philem. 1:22, RV. See DELIVER.

$$T0001237
\Grape\
<1,,4718,staphule>
denotes "a bunch of grapes, or a grape," Matt. 7:16; Luke 6:44;
Rev. 14:18. It is to be distinguished from omphax, "an unripe
grape" (not in NT), e.g., in the Sept. of Job 15:33, and from
botrus, "a cluster," used together with staphule in Rev. 14:18.

$$T0001238
\Grass\
<1,,5528,chortos>
primarily denoted "a feeding enclosure" (whence Latin hortus, "a
garden;" Eng., "yard," and "garden"); then, "food," especially
grass for feeding cattle; it is translated "grass" in Matt.
6:30; 14:19; Mark 6:39 (where "the green grass" is the first
evidence of early spring); Luke 12:28; John 6:10; Jas. 1:10,11;
1 Pet. 1:24; Rev. 8:7; 9:4; "blade" in Matt. 13:26; Mark 4:28;
"hay" in 1 Cor. 3:12, used figuratively. In Palestine or Syria
there are 90 genera and 243 species of grass.

$$T0001239
\Gratulation\
<1,,3108,makarismos>
denotes "a declaration of blessedness, a felicitation;" it is
translated "gratulation" in Gal. 4:15, RV (AV, "blessedness");
the Galatian converts had counted themselves happy when they
heard and received the Gospel from Paul; he asks them
rhetorically what had become of that spirit which had animated
them; the word is rendered "blessing" in Rom. 4:6,9. See
BLESSING, C, No. 2.

$$T0001240
\Grave (Adjective)\
<1,,4586,semnos>
first denoted "reverend, august, venerable" (akin to sebomai,
"to reverence"); then, "serious, grave," whether of persons, 1
Tim. 3:8,11 (deacons and their wives); Titus 2:2 (aged men); or
things, Phil. 4:8, RV, "honorable" (marg., "reverend"), AV,
"honest." Trench (Syn. xcii) points out that "grave" and
"gravity" fail to cover the full meaning of their original; "the
word we want is one in which the sense of gravity and dignity is
combined." Cremer describes it as denoting what inspires
reverence and awe, and says that semnos and hosios, "holy,
consecrated," are only secondary designations of the conception
of holiness. "The word points to seriousness of purpose and to
self-respect in conduct" (Moule). Cp. semnotes, "gravity" (see
below).

$$T0001241
\Grave (Noun)\
<1,,3419,mnemeion>
primarily denotes "a memorial" (akin to mnaomai, "to remember"),
then, "a monument" (the significance of the word rendered
"tombs," AV, "sepulchres," in Luke 11:47), anything done to
preserve the memory of things and persons; it usually denotes a
tomb, and is translated either "tomb" or "sepulchre" or "grave."
Apart from the Gospels, it is found only in Acts 13:29. Among
the Hebrews it was generally a cavern, closed by a door or
stone, often decorated. Cp. Matt. 23:29. See TOMB.

<2,,3418,mnema>
akin to No. 1, like which it signified "a memorial" or "record
of a thing or a dead person," then "a sepulchral monument," and
hence "a tomb;" it is rendered "graves" in the AV of Rev. 11:9
(RV, "a tomb"); "tomb" or "tombs," Mark 5:3,5 (some mss. have
No. 1, as in Mark 15:46, AV, "sepulchre") and Mark 16:2 (AV,
"sepulchre"); Luke 8:27; Acts 2:29; 7:16 (AV, "sepulchre"). See
TOMB.

        Note: In 1 Cor. 15:55, where some texts have "Hades,"
AV, "grave," the most authentic have thanatos, "death."

$$T0001242
\Grave-clothes\
<1,,2750,keiria>
denotes, firstly, "a band" either for a bed girth, or bed sheets
themselves (Sept. of Prov. 7:16.); then, "the swathings wrapped
round a corpse;" it is used in the plural in John 11:44.

$$T0001243
\Graven\
<1,,5480,charagma>
from charasso, "to engrave" (akin to charakter, "an impress,"
RV, marg., of Heb. 1:3), denotes (a) "a mark" or "stamp," e.g.,
Rev. 13:16,17; 14:9,11; 16:2; 19:20; 20:4; 15:2 in some mss.;
(b) "a thing graven," Acts 17:29.

$$T0001244
\Gravity\
<1,,4587,semnotes>
denotes "venerableness, dignity;" it is a necessary
characteristic of the life and conduct of Christians, 1 Tim.
2:2, RV, "gravity" (AV, "honesty"), a qualification of a bishop
or overseer in a church, in regard to his children, 1 Tim. 3:4;
a necessary characteristic of the teaching imparted by a servant
of God, Titus 2:7. Cp. the adjective semnos, under GRAVE.

$$T0001245
\Great\
<1,,3173,megas>
is used (a) of external from, size, measure, e.g., of a stone,
Matt. 27:60; fish, John 21:11; (b) of degree and intensity,
e.g., of fear, Mark 4:41; wind, John 6:18; Rev. 6:13, RV,
"great" (AV, "mighty"); of a circumstance, 1 Cor. 9:11; 2 Cor.
11:15; in Rev. 5:2,12, the RV has "great" (AV, "loud"), of a
voice; (c) of rank, whether of persons, e.g., God, Titus 2:13;
Christ as a "great Priest," Heb. 10:21, RV; Diana, Acts 19:27;
Simon Magus, Acts 8:9 "(some) great one;" in the plural, "great
ones," Matt. 20:25; Mark 10:42, those who hold positions of
authority in gentile nations; or of things, e.g., a mystery,
Eph. 5:32. Some mss. have it in Acts 8:8, of joy (see No. 2).
See also Note (2) below. See GREATEST, HIGH, LOUD, MIGHTY,
STRONG.

<2,,4183,polus>
"much, many, great," is used of number, e.g., Luke 5:6; Acts
11:21; degree, e.g., of harvest, Matt. 9:37 [See Note (8)];
mercy, 1 Pet. 1:3, RV, "great" (AV, "abundant"); glory, Matt.
24:30; joy, Philem. 1:7, RV, "much" (AV, "great"); peace, Acts
24:2. The best mss. have it in Acts 8:8 (RV, "much"), of joy.
See ABUNDANT, COMMON, Note (1), LONG, MANY, MUCH, OFT, SORE,
STRAITLY.

<3,,2425,hikanos>
lit., "reaching to" (from hikano, "to reach"), denotes
"sufficient, competent, fit," and is sometimes rendered "great,"
e.g., of number (of people), Mark 10:46; of degree (of light),
Acts 22:6. See ABLE, ENOUGH, GOOD, LARGE, LONG, MANY, MEET,
MUCH, SECURITY, SUFFICIENT, WORTHY.

<4,,2245,helikos>
primarily denotes "as big as, as old as (akin to helikia, "an
age"); then, as an indirect interrogation, "what, what size, how
great, how small" (the context determines the meaning), said of
a spiritual conflit, Col. 2:1, AV, "what great (conflict) I
have;" RV, "how greatly (I strive);" of much wood as kindled by
a little fire, Jas. 3:5 (twice in the best mss.), "how much
(wood is kindled by) how small (a fire)," RV, said
metaphorically of the use of the tongue. Some mss. have No. 4 in
Gal. 6:11; the most authentic have No. 5.

<5,,4080,pelikos>
primarily a direct interrogative, "how large? how great?" is
used in exclamations, indicating magnitude, like No. 4 (No. 6
indicates quantity), in Gal. 6:11, of letter characters (see No.
4, Note); in Heb. 7:4, metaphorically, of the distinguished
character of Melchizedek.

<6,,4214,posos>
an adjective of number, magnitude, degree etc., is rendered "how
great" in Matt. 6:23. See MANY, MUCH.

<7,,3745,hosos>
"how much, how many," is used in the neuter plural to signify
how great things, Mark 5:19,20; Luke 8:39 (twice); Acts 9:16, AV
(RV, "how many things"); in Rev. 21:16 (in the best mss.), "as
great as," RV (AV, "as large as," said of length). See ALL,
MANY, No. 5, WHATSOEVER.

<8,,5118,tosoutos>
"so great, so many, so much," of quantity, size, etc., is
rendered "so great," in Matt. 8:10; Luke 7:9, of faith; Matt.
15:33, of a multitude; Heb. 12:1, of a cloud of witnesses; Rev.
18:17, of riches. See LARGE, LONG, MANY, MUCH.

<9,,5082,telikoutos>
"so great," is used in the NT of things only, a death, 2 Cor.
1:10; salvation, Heb. 2:3; ships, Jas. 3:4; an earthquake, Rev.
16:18, AV, "so mighty," corrected in the RV to "so great." See
MIGHTY.

        Notes: (1) In Mark 7:36, "so much the more a great deal"
translates a phrase lit. signifying "more abundantly;" in Mark
10:48, "the more a great deal" translates a phrase lit.
signifying "more by much." (2) For the noun megistan, in the
plural, rendered "Lords" in the AV of Mark 6:21, see Lord; in
Rev. 6:15; 18:23, see PRINCE. (3) In Luke 1:58, the verb
megaluno, "to magnify, make great" (akin to No. 1), is rendered
"had magnified (His mercy)," RV [AV, "had shewed great
(mercy)"]. (4) In Luke 10:13, the adverb palai, "of old, long
ago," is so rendered in the RV (AV, "a great while ago"). (5) In
2 Pet. 1:4, megistos, the superlative of megas (No. 1), said of
the promises of God, is rendered "exceeding great." (6) In Matt.
21:8, pleistos, the superlative of polus (No. 2), said of a
multitude, is rendered "very great" in the AV (RV, "the most
part"). (7) In Rev. 21:10, the most authentic mss. omit "that
great" [RV, "the holy (city)"]. (8) In Luke 10:2, the RV renders
polus by "plenteous" (AV, "great"). (9) In Mark 1:35, the adverb
lian, exceedingly (see GREATLY), is rendered "a great while."
See DAY, B. (10) In Luke 1:49 some texts have megaleia, "great
things;" the best have No. 1.

$$T0001246
\Greater\
<1,,3187,meizon>
is the comparative degree of megas (see GREAT, No. 1), e.g.,
Matt. 11:11; in Matt. 13:32, the RV rightly has "greater than"
(AV, "the greatest among"); Matt. 23:17; in Luke 22:26, RV, "the
greater (among you)" (AV, "greatest"); in Jas. 3:1, RV, "the
heavier (marg., greater) judgment" (AV, "the greater
condemnation"); it is used in the neuter plural in John 1:50,
"greater things;" in John 14:12, "greater works" (lit., "greater
things"); in 1 Cor. 12:31, RV, "the greater," AV, "the best."
See GREATEST, No. 2.

        Note: In Matt. 20:31, the neuter of meizon, used as an
adverb, is translated "the more." See MORE.

<2,,3186,meizoteros>
a double comparative of megas (cp. No. 1, above), is used in 3
John 1:4, of joy.

<3,,4119,pleion>
the comparative of polus (see GREAT, No. 2), is used (a) as an
adjective, "greater, more," e.g., Acts 15:28; (b) as a noun,
e.g., Matt. 12:41, "a greater (than Jonah);" Matt. 12:42, "a
greater (than Solomon);" in these instances the neuter pleion,
"something greater," is "a fixed or stereotyped form" of the
word; in 1 Cor. 15:6, "the greater part" (masculine plural); (c)
as an adverb, e.g., Matt. 5:20, lit., "(except your
righteousness abound) more greatly (than of scribes and
Pharisees);" so Matt. 26:53, "more;" Luke 9:13. See ABOVE,
LONGER, MANY, MORE, MOST, YET.

<4,,4055,perissoteros>
the comparative of perissos, "over and above, abundant,"
signifies "more abundant, greater," e.g., of condemnation, Mark
12:40; Luke 20:47. See ABUNDANT, C, No. 2.

$$T0001247
\Greatest\
<1,,3173,megas>
for which see GREAT, No. 1, is translated "the greatest," in
Acts 8:10; Heb. 8:11. The whole phrase, lit., "from small to
great," is equivalent to the Eng. idiom "one and all." It is
used in the Sept., e.g., in 1 Sam. 5:9: "God smote the people of
Gath from the least to the greatest," ("both small and great").
So 1 Sam. 30:19; 2 Chron. 34:30, etc. See GREAT.

<2,,3187,meizon>
the comparative of No. 1, is sometimes translated "greatest;"
besides the two cases given under GREATER, No. 1, where the RV
corrects the AV, "greatest" to "greater" (Matt. 13:32; Luke
22:26), the RV itself has "greatest" for this comparative in the
following, and relegates "greater" to the margin, Matt. 18:1,4;
23:11; Mark 9:34; Luke 9:46; 22:24. See GREATER, MORE.

$$T0001248
\Greatly\
<1,,3029,lian>
"very, exceedingly," is rendered "greatly" in Matt. 27:14, of
wonder; 2 Tim. 4:15, of opposition; 2 John 1:4; 3 John 1:3, of
joy. See EXCEEDING, SORE, VERY.

<2,,4183,polus>
is used in the neuter singular (polu) or the plural (polla), as
an adverb; in the sing., e.g., Mark 12:27; in the plural, e.g.,
Mark 1:45, "much;" Mark 5:23, "greatly" (RV, "much"); Mark 5:38,
AV and RV, "greatly;" 1 Cor. 16:12 (RV, "much"). See LONG, MUCH.

        Note: In Acts 28:6, AV, polu is rendered "a great while"
(RV, "long").

<3,,3171,megalos>
from megas (GREAT, No. 1), is used of rejoicing, Phil. 4:10.

<4,,5479,chara>
"joy," is used in the dative case adverbially with the verb
chairo, "to rejoice," in John 3:29, "rejoiceth greatly," lit.,
"rejoiceth with joy."

        Notes: (1) For sphodra, RV, "exceedingly," in Matt.
27:54; Acts 6:7, see EXCEED, B, No. 2. (2) In the following the
RV omits "greatly," as the verbs are adequately translated
without, Phil. 1:8; 1 Thess. 3:6; 2 Tim. 1:4. In the following
the RV adds "greatly" to express the fuller force of the verb,
Luke 1:29; Acts 16:34; 1 Pet. 1:8. (3) In 1 Pet. 1:6, "ye
greatly rejoice," the adverb is not separately expressed, but is
incorporated in the rendering of the verb agalliao, "to rejoice
much, to exult."

$$T0001249
\Greatness\
<1,,3174,megethos>
akin to megas (see GREAT, No. 1), is said of the power of God,
in Eph. 1:19.

<2,,5236,huperbole>
denotes "expressed greatness," 2 Cor. 4:7; 12:7. see EXCEL, B,
No. 1.