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Category: Word Wealth

Word Nuggets in Colossians 1

Word Nuggets in Colossians 1

As we are studying the Book of Colossians, we will come across some very important terms with which you should be familiar. In chapter one they are:


Jesus Christ

(Gk. Iesous Christos) (1:1; Matt. 1:1, 18; Mark 1:1; John 1:17; 17:3; 1 Cor. 1:2–10) Strong’s #2424; 5547: “Jesus Christ” is not the first and last names of Jesus, as people are commonly named today. Jesus is His human name, whose meaning relates to His mission to save us (see Matt. 1:18). Christ is a description of His office: He is “the Anointed One,” anointed by God to be our King, Prophet, and High Priest. The combination of name and title is rare in the Gospels (occurring only five times) because Jesus was still in the process of revealing Himself as the Christ. Once this was recognized by His followers, the combination was used prolifically throughout the Book of Acts and the Epistles to express the belief that Jesus is the Christ, the promised Messiah. Paul uses the combined form at the start of Colossians to indicate the theme of his letter, the supremacy of Jesus Christ.

1:4 faith

(Gr. pistis) (Acts 17:31; 1 Cor. 13:13; Gal. 5:6; 2 Tim. 4:7) G4102: In the New Testament, this term is always used with reference to religious matters. Basically, faith is trusting in the God whom one is convinced is trustworthy. The Bible declares, “Faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1). True faith is the means of obtaining a right relationship with God (Rom. 1:17; Eph. 2:8; James 2:14). On several occasions, this term can mean “faithfulness, trustworthiness”—especially when used in connection with other virtues (Matt. 23:23; Rom. 3:3; Gal. 5:22). The expression “the faith” may be used to denote Christianity (Gal. 1:23; 1 Tim. 4:1; Jude 3).

1:11 strengthen

(Gr. dynamoō) G1412: This verb is one of many terms in the New Testament that falls within the broad domain of power language. It can be translated “to strengthen, enable, endow.” This word is in the passive voice with God as the agent strengthening His people. It is paired with other power words (might and power). In the Septuagint, the man who strengthens himself and does not make God his strength is the object of laughter (Ps. 52:6, 7). Two passages of the Septuagint employ this verb to denote the strengthening of things—one time by God (Ps. 68:28; Dan. 9:27).


1:15 image

eikōn; Strong’s #1504: Likeness, appearance, form. That which is depicted or shaped to look like its subject, as in the head of a king on a coin or in a marble sculpture; something that accurately represents and shows its subject in its form, such as man of God (1 Cor. 7:7) or man of Adam (1 Cor. 15:49). Paul emphasizes our destiny is to show the likeness of the “heavenly Man” in our lives (1 Cor. 15:49). Jesus is the representative form or appearance of God (2 Cor. 4:4; Col. 1:15).

1:15 creation

(Gr. ktisis) (Col. 1:23; Heb. 9:11; Rev. 3:14) G2937: In biblical Greek, this term primarily refers to the divine act of creation or to the thing(s) created (Rom. 1:20, 25; 8:19–22, 39; Heb. 4:13). Creation marks the beginning of this present age—a fact acknowledged even by the last-days scoffers of the Second Coming (Mark 10:6; 13:19; 2 Pet. 3:4). Twice, the Pauline epistles employ this term in the rabbinical sense of someone being designated a “new creation” upon coming to God (2 Cor. 5:17; Gal. 6:15). In an unusual biblical use of the term (but in keeping with secular usage), Peter refers to a humanly produced governing authority (1 Pet. 2:13).

1:29 working

(Gr. energeia) (Eph. 4:16; Phil. 3:21; 2 Thess. 2:9) G1753: This word, related to the English word “energy,” is translated “working, operation, action, activity.” It occurs only in the Pauline epistles where it is used only of superhuman beings and is always accompanied by other “power terms.” The working of God includes His empowering Paul for ministry and His raising Christ from the dead (Eph. 1:19; 3:7; Col. 1:29; 2:12). Moreover, by His own working, Christ is able to subdue all things to Himself (Phil. 3:21). This term can also be used for the “working of Satan” in his deluding those who perish by using power, signs, and lying wonders (2 Thess. 2:9, 11).

Source Material:

Thes source materials for this lesson are: The NKJV Study Bible, The NKJV Study Bible, and the Spirit Filled Life Bible. All 3 are copyrighted by Thomas Nelson and used by permission.

IOUDAIOS (word study) by Robert Garroway

IOUDAIOS (word study) by Robert Garroway

The Following is excerpted from The Jewish Annotated New Testament  (copyright info lollows article)

Ioudaios (feminine Ioudaia, pl. Ioudaioi) is the Greek word for “Jew” or “Judean.” English translators usually prefer to render Ioudaios as “Jew” when it designates anyone adhering to Judaism, that is, the laws, customs, rituals, or beliefs associated with the God and the Scriptures of Israel, while they use “Judean” when the term refers in a strictly political or geographical sense to one living in or originating from the region of Judea. As the following discussion indicates, however, the translation of Ioudaios is contentious.

When Alexander the Great conquered the Persian Empire in the late fourth century BCE, one of the many lands he obtained was a small province, centered upon Jerusalem, called Yehud in Aramaic (Ezra 5.1,8; 7.14). This name stemmed from “Judah” (Heb Yehudah), the “southern” kingdom ruled, according to tradition, by the descendants of King David after its separation from the “northern” kingdom of Israel in the late tenth century BCE. This area was later ruled by the Babylonians, who deposed the last Judean king and destroyed the Jerusalem Temple in 586; the Persians displaced the Babylonians in 539, and ruled Yehud until Alexander’s conquest in 333. Greek-speakers such as Clearchus of Soli (ca. 300 BCE) soon thereafter began referring to this region as Ioudaia, “Judea,” and its inhabitants as Ioudaioi, “Judeans.” This correspondence between the name of a city or a region and its resident “people” (Gk ethnos) was common in the Greek language: Athenians lived in Athens, Egyptians in Egypt, and so, Judeans in Judea.

Such ethno-geographic labels were maintained even when one resided abroad. People who were descended from Ioudaioi and lived according to their laws and customs would be known as Ioudaioi even if their families had lived in Alexandria or Antioch for generations. Ioudaios was rarely, if ever, a preferred self-designation, [p. 597] however. Among themselves, Ioudaioi favored the terms Israel, Israelites (huioi Israel, “children of Israel” in LXX), or Hebrews (Hebraioi).

As with any term of identity, dispute and/or confusion emerged over who properly should be called an Ioudaios. The problems concerning who was a Ioudaios were accentuated in the second century BCE, when the Hasmonean kings expanded Judean hegemony by conquering regions to the north and south of Judea—Samaria, Galilee, and Idumea—and they imposed their laws upon the native populations. As a result, many who previously had no ethnic or geographic connection to Judea became Ioudaioi, inasmuch as they resided on lands controlled by Judea and obeyed its laws. Yet, opinions varied regarding the extent to which one actually became an Ioudaios through such incorporation.

The Idumeans to the south provide a good example. In 125 BCE, the Hasmonean king John Hyrcanus conquered Idumea and allowed the population to stay on their land provided they adopt the laws of the Ioudaioi. According to first-century CE historian Josephus (Ant. 13.257–258), those who did so became Ioudaioi. In contrast, the contemporary historian Ptolemy (Ammonius, De Adfinium Vocabulorum Differentia, no. 243) stated that even though the Idumeans came to be called Ioudaioi once they submitted to the new way of life, they were nevertheless different from Ioudaioi because they constituted a separate ethnic group. This explains, in part, why Herod the Great, a descendant of Idumeans, faced objections to the legitimacy of his kingship over the Ioudaioi. Josephus (Ant. 14.403) reports that one of Herod’s early rivals disputed his right to rule because, being an Idumean, he was only a hemiioudaios, a half- or partial-Ioudaios. Political incorporation of outsiders under the Hasmoneans thus broadened and complicated the parameters of the term Ioudaios. Individuals might consider themselves Ioudaioi, but others might disagree.

A second problem was created by the emergence of conversion, a practice that came about possibly as early as the second century BCE (Jdt 14.12; 2 Macc 9.17), but certainly by the first century CE (Josephus, Ant 20.17–48; Philo, Virtues 102–103). The beliefs and way of life of the Ioudaios appeared attractive to many Gentiles, who affiliated with the Ioudaioi to one degree or another. Some expressed their affection through benefactions to communities of Ioudaioi; others adopted certain of their rituals or beliefs; still others became proselytes, which meant confessing allegiance to the God of Israel, supporting God’s Temple in Jerusalem, participating in a local synagogue, and living in accordance with the ancestral laws and customs of the Ioudaioi. It remains unclear, however, to what extent proselytes became full-fledged Ioudaioi as a result of their conversion. Rabbinic literature suggests that they did not. Even the most generous estimation of converts declares them to be “like an Israelite in all respects” (b. Yebam. 47b)—like an Israelite, but not a native Israelite, a distinction with ramifications in certain legal and liturgical contexts. For example, the Mishnah instructs proselytes not to say “our forefathers” when offering first fruits at the Temple or when praying in a synagogue (m. Bik. 1.4).

Evidence from non-rabbinic environments is more difficult to construe. Outsiders such as Dio Cassius (Roman History 37.17.1) believed that proselytes became Ioudaioi. Certain Dead Sea Scrolls (e.g., 4Q174 1–3.i.4; 11Q19 xl.6), conversely, distinguish proselytes from Israelites and state that proselytes were either forbidden from entering the Temple or allowed to pass only as far as the outer court. This evidence from Qumran, alongside an inscription from the Temple mount barring entrance to the “foreign born,” and a dispute, reported by Josephus (Ant. 19.332–4), between King Herod Agrippa (r. 41–44 CE) and a certain Simon, has led some to suppose that certain priestly circles believed native Ioudaioi should be distinguished from proselytes when it came to participation in sacrificial worship. Philo calls for legal equality for proselytes and praises their resolve, but he never says they become Ioudaioi (e.g., Life of Moses 1.147; Virtues 102–3). Josephus, on the other hand, does use the term Ioudaios when reporting the conversion of Queen Helena of Adiabene (Ant. 20.2–4), and the book of Judith says that Achior the Ammonite “joined the house of Israel” (Jdt 14.10). Thus, whether a proselyte was considered a Ioudaios seems to have depended on the proselyte in question and the perspective of the observer.

The rise in the importance of conversion might point to a transformation in the meaning of the term Ioudaios, and that transformation in turn explains its traditional translation into English. If conversion is understood to be a religious act in which a change in belief prompts changes in lifestyle, there must have arisen by the first century BCE a distinct cultural and religious aspect to the word Ioudaios. This development may be correlated with a parallel shift in the Greek term Hellēn, “Hellene,” which in the centuries after Alexander came to signify not only a resident of or descendant from Greece, but also anyone committed to Greek culture, Hellenismos or “Hellenism.” Ioudaios likewise came to describe anyone devoted to the beliefs and practices of the Ioudaioi, Ioudaismos or “Judaism.” Assuming that the word “Jew” captures this religious aspect better than does “Judean,” most translators since the sixteenth century have preferred it as a rendering of Ioudaios whenever the religious connotation appears primary; they reserve “Judean” only for cases [p. 598] in which context demands emphasis on the ethno-geographic sense. When an author refers only to the Ioudaioi inhabiting Judea, for example, a translator would choose “Judean” instead of “Jew” (e.g., Ant. 11.173).

In recent years, some scholars have argued that translating Ioudaios with two terms—“Jew” for the religious connotation and “Judean” for the ethno-geographic one —is anachronistic. Only in the third or fourth century CE, these scholars maintain, did it become viable to speak of religion or religious identity as a discrete realm of human experience, separable from ethnicity or place of origin. What we understand to be “religion”—belief in God(s), customs associated with the worship of that God, and so on—were thought by the ancients to be integral to one’s ethno-geographic affiliation. By and large, people worshipped the god or gods associated with their place of origin. The term Ioudaios thus designated a person who was from or whose ancestors were from Judea, and for that reason worshipped the God of Judea. It was thoroughly an ethno-geographic term and thus, according to this scholarly view, should always be translated “Judean.” Likewise, Ioudaismos should not be rendered as “Judaism,” which conveys anachronistically the notion of a discrete religion, but rather as “Judeanism,” “Judeanness,” “Judean ways,” or some other expression that captures the basic connection of the term to the land of Judea and its people. Conversion, on this view, was not a change in religion as we might understand it, but the adoption of beliefs, laws, and customs of a different people or ethnos. Proselytes did not accept “Judaism,” a religion, but rather the conventions of the people inhabiting Judea. These scholars posit that speaking of Ioudaioi with the religious terms “Jew” and “Judaism” becomes appropriate only with the demise of Judean nationhood in the wake of the Roman wars, and with the flourishing of Christianity, which described itself and others in terms of beliefs and practices irrespective of ethnic or national affiliation (i.e., as a religion).

Other scholars insist that Ioudaios indeed possesses a uniquely religious connotation in antiquity, which at times prevails over its ethno-geographic counterpart. They point to Acts 2, for example, where Luke says the Ioudaioi gathered in Jerusalem at Pentecost derive from “every nations (Gk ethnos) under heaven” (v 5) and subsequently identifies them with explicit ethno-geographic labels: Parthian, Elamite, Cretan, Arab, and so on. Ioudaios there looks like a religious label, “Jew” rather than “Judean,” in the modern sense. So too when Josephus refers to a certain Atomos as “a Ioudaios, but a Cyprian by birth” (Ant. 20.142), the former sounds like the designation of a religious identity, the latter his ethnicity or place of origin.

The issue of how to translate Ioudaios is not entirely academic. It holds ramifications for contemporary Jewish identity and Jewish-Christian relations as well. Translators of the term, particularly in New Testament texts, often justify their choice with moral, as well as intellectual, arguments. Some advocates for “Judean” claim that applying the term “Jew” to the Ioudaioi of antiquity might lead to anti-Jewish prejudice, since readers may associate today’s Jews with the Ioudaioi described as being of “the devil” (Jn 8.44) or of having “killed both the Lord Jesus and the prophets” (1 Thess 2.15). The word “Judean” disassociates contemporary Jews from such harsh New Testament passages and makes it more difficult for anti-Judaism to find a scriptural foothold.

Those who prefer “Jew” are concerned that replacing “Jews” with “Judeans” in passages like Jn 8.44 erases the role interpretations of these texts has played in promoting Christian degradation of Jews over the centuries. Moreover, the purging of “Jews” from the New Testament, even if well-intentioned, too eerily resembles the efforts of antisemites, both past and present, who have tried to erase the Jewish origins of Jesus and Christianity. Much European scholarship in the nineteenth and early twentieth century held that since Jesus was from Galilee, rather than Judea, he was not a “Jew” but a “Galilean.” This trend climaxed in Nazi propaganda that depicted Jesus as an Aryan who opposed Judaism. In this view, Jesus and Christianity were thus entirely free of Jewish taint.

The removal of “Jews” from ancient texts also undermines the Jews’ own sense of continuity. Some historians think that disrupting that sense of continuity is important, since only by distinguishing antiquity from modern perspectives is it possible to understand properly how the ancients understood their own world. But most Jews do not consider themselves so estranged from the past. Jews traditionally do not trace their roots only as far as the rabbinic period, as if this were the time when they ceased being ethno-geographic “Judeans” and became religious “Jews.” Rather, they understand themselves to be the latest link in an unbroken chain of tradition originating in the age of the Tanakh and, with several obvious exceptions (e.g., Temple sacrifice and pilgrimage to Jerusalem for Passover, Shavuot [Weeks/Pentecost], and Sukkot [Booths]), the characteristic practices of ancient Ioudaioi are still those kept by observant Jews today: Sabbath, circumcision, festivals, dietary laws, synagogue affiliation, and so on. To suggest by way of terminology that contemporary “Jews” differ essentially from ancient “Judeans” disregards these crucial similarities. Moreover, even today the term “Jew” is not bereft of ethno-geographic content. Many Jews pray regularly for a return to the land of Israel and/or the rebuilding of the Temple, pray facing Jerusalem, send their children to the land of Israel on “birthright” trips, and conclude the Passover Seder [p. 599] with the proclamation, “next year in Jerusalem.” They also reckon their identity according to birth and routinely speak of “peoplehood.” In this respect, “Jew” might capture the connection between the ancient Ioudaios and his or her ancestral homeland just as well as “Judean.”

In the end, it is prudent to be circumspect when reading in translation any ancient Greek text that mentions “Jews” or “Judeans.” Underlying both terms is the Greek Ioudaios, and the translator’s preference invariably reflects certain aims and assumptions.



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Nikao (Overcome)

Nikao (Overcome)

 Revelation 3:5 –overcome, nikaō; Strong’s #3528:

A word meaning “to gain victory” or “get beyond.” It is used by Jesus to set the standard of life for believers in John 16:33: “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.” Here and six more times in Revelation, Jesus urges believers and churches to remain faithful to the end. Overcoming is the ultimate demonstration of the reality of one’s faith in Christ and the way to His promised rewards. The word is also used in John 16:33 and Romans 12:21.



Our next word study is found in Revelation 2:23

Kardia (heart) Strong’s #2588:

From a root word meaning “to quiver” or “to palpitate” (cf. “cardiac” and “pericardium”). The physical organ of the body, the center of physical life, the seat of one’s personal life (both physical and spiritual), the center of one’s personality, the seat of one’s entire mental and moral activity, containing both rational and emotional elements. It is the seat of feelings, desires, joy, pain, and love. It is also the center for thought, understanding, and will. The human heart is the dwelling place of the Lord and the Holy Spirit. In verse 23, the omniscient Lord sees into the innermost being where all decisions concerning Him are made.

ptōcheia (word wealth)

ptōcheia (word wealth)

Revelation 2:9  brings us to consider poverty in the New Testament Context

ptōcheia (poverty); Strong’s #4432: From a root meaning “to cower.” The word indicates a state of abject poverty, destitution, indigence, and affliction, and is used three times. In the NT it describes the voluntary poverty that Christ experienced on our behalf (2 Cor. 8:9); the condition of saints in Macedonia (2 Cor. 8:2); and the extreme want of the church of Smyrna (Rev. 2:9). The root word means “to cower,” describing the posture of a beggar.

Martus (Word Wealth)

Martus (Word Wealth)

Revelation 1:5  brings us our first Word Wealth for the Boook of Revelation…

Martus (witness); Strong’s #3144: Compare “martyr” and “martyrdom.” One who testifies to the truth he has experienced, a witness, one who has knowledge of a fact and can give information concerning it. The word in itself does not imply death, but many of the first-century witnesses did give their lives, with the result that the word came to denote a martyr, one who witnesses for Christ by his death (Acts 22:20; Rev. 2:13; 17:6).

Peirasmos (Word Nugget)

Peirasmos (Word Nugget)

We are currently living in a time of testing and so I thought this word nugget might be helpful. It is a word familiar to all the Apostles and indeed Christians throughout the ages.



Original Word: πειρασμός, οῦ, ὁ
Part of Speech: Noun, Masculine
Transliteration: peirasmos
Phonetic Spelling: (pi-ras-mos’)

Thayer’s Greek Lexicon:


1) an experiment, attempt, trial, proving

1a) trial, proving: the trial made of you by my bodily condition, since condition served as to test the love of the Galatians toward Paul (Galatians 4:14)

1b) the trial of man’ s fidelity, integrity, virtue, constancy

1b1) an enticement to sin, temptation, whether arising from the desires or from the outward circumstances

1b2) an internal temptation to sin

1b2a) of the temptation by which the devil sought to divert Jesus the Messiah from his divine errand

1b3) of the condition of things, or a mental state, by which we are enticed to sin, or to a lapse from the faith and holiness

1b4) adversity, affliction, trouble: sent by God and serving to test or Proverbs one’ s character, faith, holiness

1c) temptation (i.e. trial) of God by men

1c1) rebellion against God, by which his power and justice are, as it were, put to the proof and challenged to show themselves

This word is used 21 times by the New Testament Writers:

  • Matthew 6:13: “us not into temptation, but deliver us from”

  • Matthew 26:41: “ye enter not into temptation: the spirit indeed is willing,”

  • Mark 14:38: “lest ye enter into temptation. The spirit truly is ready,”

  • Luke 4:13: “devil had ended all the temptation, he departed from him for a season.”

  • Luke 8:13: “and in time of temptation fall away.”

  • Luke 11:4: “us not into temptation; but deliver us from”

  • Luke 22:28: “me in my temptations.”

  • Luke 22:40: “that ye enter not into temptation.”

  • Luke 22:46: “lest ye enter into temptation.”

  • Acts 20:19: “with many tears, and temptations, which befell me by the”

  • 1 Corinthians 10:13: “There hath no temptation taken you but such as is common to man: but God”

  • 1 Corinthians 10:13: “but will with the temptation also make a way to escape, that ye”

  • Galatians 4:14: “And my temptation which was in my flesh ye despised”

  • 1 Timothy 6:9: “be rich fall into temptation and a snare, and into many”

  • Hebrews 3:8: “in the day of temptation in the wilderness:”

  • James 1:2: “when ye fall into divers temptations;”

  • James 1:12: “is the man that endureth temptation: for when he is tried, he shall receive”

  • 1 Peter 1:6: “need be, ye are in heaviness through manifold temptations:”

  • 1 Peter 4:12: “concerning the fiery trial which is to try you,”

  • 2 Peter 2:9: “how to deliver the godly out of temptations, and to reserve the unjust unto”

  • Revelation 3:10: “from the hour of testing, which shall come upon all”

Testing/Temptation/Tribulation is assured (John 16:33, James 1:2) We may take comfort, however, in the fact that God has made a way of escape for us.

Temptation is always only a single inducement-the Tempter comes to get us to charge God with being insufficient. Sometimes we will fail and give in to that temptation and other times we will answer, as Jesus did, with “it is written.” In between testing’s we may rightly pray, “Lead us not into temptation but deliver us from evil. Truly, no Christian wants to pass through the furnace of trials but therein our faith is refined like precious metal. We can paraphrase Spurgeon, “I have learned to kiss the waves that smash me upon the Rock of Ages.

paralambanō/take to oneself

paralambanō/take to oneself



Thayer’s Greek Lexicon:

1) to take to, to take with one’ s self, to join to one’ s self

1a) an associate, a companion

1b) metaphorically

1b1) to accept or acknowledge one to be such as he professes to be

1b2) not to reject, not to withhold obedience

2) to receive something transmitted

2a) an office to be discharged

2b) to receive with the mind

2b1) by oral transmission: of the authors from whom the tradition proceeds

2b2) by the narrating to others, by instruction of teachers (used of disciples)

Part of Speech: verb

Relation: from G3844 and G2983

Citing in TDNT: 4:11, 495


This word is used 51 times:

< Previous 1 2 Next >

Matthew 1:20: “of David, fear not to take unto thee Mary thy wife; for”
Matthew 1:24: “had bidden him, and took unto him his wife:”
Matthew 2:13: “a dream, saying, Arise, and take the young child and his”
Matthew 2:14: “When he arose, he took the young child and his”
Matthew 2:20: “Saying, Arise, and take the young child and his mother,”
Matthew 2:21: “And he arose, and took the young child and his”
Matthew 4:5: “Then the devil taketh him up into the holy”
Matthew 4:8: “Again, the devil taketh him up into an exceeding high”
Matthew 12:45: “Then goeth he, and taketh with himself seven other”
Matthew 17:1: “six days Jesus taketh Peter, James, and”
Matthew 18:16: “if he will not hear thee, then take with thee one or”
Matthew 20:17: “going up to Jerusalem took the twelve disciples apart”
Matthew 24:40: “field; the one shall be taken, and the other left.”
Matthew 24:41: “the mill; the one shall be taken, and the other left.”
Matthew 26:37: “And he took with him Peter and the two sons of Zebedee,”
Matthew 27:27: “soldiers of the governor took Jesus into the common hall,”
Mark 4:36: “when they had sent away the multitude, they took him even as he was in”
Mark 5:40: “they laughed him to scorn. But when he had put them all out, he taketh the father”
Mark 7:4: “other things there be, which they have received to hold, as the washing of cups, and”
Mark 9:2: “six days Jesus taketh with him Peter, and James, and”
Mark 10:32: “and as they followed, they were afraid. And he took again the twelve,”
Mark 14:33: “And he taketh with him Peter and James and”
Luke 9:10: “all that they had done. And he took them, and went aside privately”
Luke 9:28: “these sayings, he took Peter and John and”
Luke 11:26: “Then goeth he, and taketh to him seven other spirits more wicked”
Luke 17:34: “bed; the one shall be taken, and the other shall be left.”
Luke 17:35: “together; the one shall be taken, and the other”
Luke 17:36: “field; the one shall be taken, and the other left.”
Luke 18:31: “Then he took unto him the twelve, and said unto them, Behold,”
John 1:11: “his own, and his own received him not.”
John 14:3: “I will come again, and receive you unto myself; that”
John 19:16: “unto them to be crucified. And they took Jesus, and led him away.”
Acts 15:39: “departed asunder one from the other: and so Barnabas”
Acts 15:39: “departed asunder one from the other: and so Barnabas”
Acts 16:33: “And he took them the same hour of the night,”
Acts 21:24: “Them take, and purify thyself with them, and be at charges with”
Acts 21:26: “Then Paul took the men, and the next day”
Acts 21:32: “Who immediately took soldiers and centurions, and ran down unto”
Acts 23:18: “So he took him, and brought him to the”
1 Corinthians 11:23: “For I have received of the Lord that which also”
1 Corinthians 15:1: “unto you, which also ye have received, and wherein ye stand;”
1 Corinthians 15:3: “first of all that which I also received, how that Christ died”
Galatians 1:9: “unto you than that ye have received, let him be accursed.”
Galatians 1:12: “For I neither received it of man, neither”
Philippians 4:9: “ye have both learned, and received, and heard, and seen”
Colossians 2:6: “As ye have therefore received Christ Jesus the Lord, so walk”
Colossians 4:17: “to the ministry which thou hast received in the Lord, that thou fulfill”
1 Thessalonians 2:13: “we God without ceasing, because, when ye received the word of God which ye heard”
1 Thessalonians 4:1: “the Lord Jesus, that as ye have received of us how ye”
2 Thessalonians 3:6: “the tradition which he received of us.”

Hebrews 12:28: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby”


Harpazo/Catch Away

Harpazo/Catch Away


Thayer’s Greek Lexicon

1) to seize, carry off by force

2) to seize on, claim for one’ s self eagerly

3) to snatch out or away

Part of Speech: verb


This word is used 13 times:

Matthew 11:12: “suffereth violence, and the violent take it by force.
Matthew 13:19: “the wicked one, and catcheth away that which was sown in his heart.”
John 6:15: “they would come and take him by force, to make him”
John 10:12: “and the wolf catcheth them, and scattereth the”
John 10:28: “they shall never perish, neither shall any man pluck them”
John 10:29: “and no man is able to pluck them out of my Father’s hand.”
Acts 8:39: “water, the Spirit of the Lord caught away Philip, that the eunuch”
Acts 23:10: “the soldiers to go down, and to take him by force from among them,”
2 Corinthians 12:2: “I cannot tell: God knoweth;) such a one caught up to the third”
2 Corinthians 12:4: “How that he was caught up into paradise, and heard unspeakable words,”
1 Thessalonians 4:17: “we which are alive and remain shall be caught up together with them in”
Jude 1:23: “save with fear, pulling them out of the fire; hating”
Revelation 12:5: “and her child was caught up unto God, and to his”

Kippur (atonement)/kaphar (to atone/cover)

Kippur (atonement)/kaphar (to atone/cover)

kippur: atonement

Original Word: כִּפֻּרִים
Part of Speech: Noun Masculine
Transliteration: kippur
Phonetic Spelling: (kip-poor’)
Short Definition: atonement


Related to:

Original Word: כָּפַר
Part of Speech: Verb
Transliteration: kaphar
Phonetic Spelling: (kaw-far’)
Short Definition: appease


The Hebrew verb ‘to atone’ (kaphar) means ‘cover’, so the noun ‘atonement’ (kippurim pl.) is a form of ‘covering’. The most usual form of the word in the Old Testament is kipper (piel form, causative form, of kaphar) which means to ’cause to be covered’, ‘make covering for’.


How the Bible uses this concept:

  1. to cover, purge, make an atonement, make reconciliation, cover over with pitch
    1. (Qal) to coat or cover with pitch
    2. (Piel)
      1. to cover over, pacify, propitiate
      2. to cover over, atone for sin, make atonement for
  • to cover over, atone for sin and persons by legal rites
  1. (Pual)
    • . to be covered over
  1. to make atonement for
  1. (Hithpael) to be covered



From Strongs:

כָּפַר kâphar, kaw-far’; a primitive root; to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel:—appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation).



For additional study see: