Galatians

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The Epistle to the Galatians.

Epistle to the Galatians

The Epistle to the Galatians, often called Galatians, is part of the New Testament letters written by Paul. It is a letter from Paul the Apostle to a number of Early Christian communities in the Roman province of Galatia. Like Paul letter to the Romans he is principally concerned with the controversy surrounding Gentile Christians and more orthodox Jews and their views of the Mosaic Law during the Apostolic Age.

There is no original copy known at this time. Besides fragments, the most complete version available is called P46. Written on papyrus it only dates from around the year 200 AD and requires some guessing on the part of scholars to complete the damaged or missing sections.

Best guesses place the original composition to be around 40–60 AD. Galatians is considered by most to be a true example of Paul's writing, There is some question as to whom was he writing. While he did visit the Roman province of Galatia, the term "Galatia" is an ethnic reference to a Celtic people living in northern Asia Minor -- Celts populated the region two and half centuries before Christ.

Many believe Paul organized the churches of Galatia listed as Antioch of Pisidia, Iconium, Lystra and Derbe,(Acts 16:6; Galatians 1:8;4:13;4:19). Most of these Churches were composed of converts without some of the orthodox Jewish traditions (Galatians 4:8).

Some were beginning to spread what Paul calls "another gospel" or "different gospel". Like the Pharisees they began to unmoore the precepts of the gospel of the kingdom by emphasizing rituals and taboos of the Mosaic law as understood by the Jews.

Today people call this legalism but in truth, it is a form of idolatry where people worship the doctrines of men which includes their private interpretation rather than the God of love and His righteousness. They seek a sense of self-righteousness through religious rituals, claims and practices that often have little to do with what Paul preached when he preached Christ first.

Paul had also visited Phrygia. These places, as well as the Celts themselves, had many people that would accept the teachings of Christ because of the independence and liberty produced by doing what Christ said and by what the early church was doing. They were ready as individuals to attend to the Weightier matters of the law, judgment, mercy, and faith which include caring for the needs of our neighbors and the widows and orphans of our society through Pure Religion in matters of health, education, and welfare. We are NOT to do so by the Covetous Practices of modern governments.

The Way of Christ was like neither the way of the world nor the governments of the gentiles who depend on benefactors who exercise authority. Christ's ministers and true Christians do not depend upon systems of social welfare that force the contributions of the people like the corban of the Pharisees which made the word of God to none effect. Many people have been deceived to go the way of Balaam and the Nicolaitan and out of The Way of Christ.

The Christian conflict of the first century Church appointed by Christ was because they would not apply to the fathers of the earth for benefits but instead relied upon a voluntary network providing a daily ministration to the needy of society through Faith, Hope, and Charity by way of freewill offerings of the people, for the people, and by the people through the perfect law of liberty in Free Assemblies according to the ancient pattern of Tuns or Tens.

The modern Christians are in need of repentance.


"Follow me!" —Jesus the Christ.


.

False teachers, including the Judaizers, were trying to get people to follow the form of Judaism or what Judaism became under people like the Pharisees. Unmooring the teachings of God by focusing on form is a practice we still see today.

Some people still need to find justification in False religion. So an honest examination of the meaning of words, the context of history and the themes within the allegory of biblical stories is essential.

We are ultimately dependent upon the Holy Spirit, not flesh and blood, for an accurate perception of the truth. This requires a great deal of introspection to root out every corner of darkness hidden in our own hearts and minds to become true temples of that Holy Spirit.

Galatians 1

1 ¶ Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) 2 And all the brethren which are with me, unto the churches of Galatia: 3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 5 To whom be glory for ever and ever. Amen.

Comments
"If any man preach any other gospel" than the gospel or good news of what Christ preached, e.g. Doctrines of Jesus, let them be "be accursed".[2]
Is it a minister's job to persuade men, "to induce one by words to believe" or "to make friends"? Is he trying to "please men"? If so he is not a "servant of Christ".
A minister of Christ must not be concerned with pleasing the congregation.
A man must be persuaded by the Holy Spirit.
Paul persecuted the follower of Christ until he was convicted in the spirit and repented by the Grace of God.
He will talk in chapter 2 how he as led by revelation.

6 ¶ I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

10 ¶ For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. 11 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the revelation[3] 13 For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it: 14 And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 15 But when it pleased God, who separated me from my mother’s womb, and called me by his grace, 16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save James the Lord’s brother. 20 Now the things which I write unto you, behold, before God, I lie not. 21 Afterwards I came into the regions of Syria and Cilicia; 22 And was unknown by face unto the churches of Judaea which were in Christ: 23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 24 And they glorified God in me.


Galatians 2

Comments
The word privately in verse two is derived from two words kata [4] and idios [5]
While the kingdom of God and the Church that serves it are not secret societies the ministers do have secrets or mysteries not shared with everyone. Matthew 13:11 "...Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given."
Paul talks about people spying out our liberty 1657 which we have in Christ Jesus, that they might bring us into bondage: The bondage he is talking about is he rituals and forms or special words and phrases along with the keeping of days, all of which can often be void of the spirit which gives life.

1 ¶ Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:[6] 5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me: 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do.

Comments
The words "bring into bondage" in verse 4 is derived from the katadouloo [7] and only appears here and in 2 Corinthians 11:20 For ye suffer, if a man bring you into bondage, if a man devour [you], if a man take [of you], if a man exalt himself, if a man smite you on the face.

11 ¶ But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? 15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the law am dead to the law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

Galatians 3

Comments
Abraham left men like Nimrod and Hammurabi who would rule over men bringing them under codified civil law. He also left Haran where he could have been the ruler and with many souls set up Altars of Stone and Clay. He also tithed to the righteous King of peace who we call Melchisedec. Moses called out men who were called the Levites to receive the freewill offerings of the people gathered in groups of tens. Those who followed The Way of Abraham were the peculiar people who lived by faith, not force. Early Christians had the called out of Christ, the righteous king, who were lively stones and served the people in a daily ministration supported by faith, not force.
The "works of the law" are when people try to provide peace and social security by the "civil law" like Cain and Nimrod, Pharaoh's bondage in Egypt and Caesar [Imperial Cult of Rome]], or the Corban of Herod and the Pharisees.
Any compacts, imposed offerings or system of welfare which uses force makes your religion spotted in the eyes of God and will bring consequences that might be called a curse.
Tithing was always a voluntary choice to support those Levites who served the tabernacle of the congregations of the people "according to their service" with freewill offerings.[8] The first taxation in Isreal was by Saul who forced a sacrifice and was called foolish by Samuel.
Questions
Can Modern Christians honestly claim to be "the children of God by faith in Christ Jesus" If they are not doers of the word?
Were some Galatians clinging to the system of Corban establihed by the Pharisees that had been making the word of God to none effect?


1 ¶ O foolish[9] Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

6 ¶ Even as Abraham believed God, and it was accounted to him for righteousness.[10] 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham. 10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

19 ¶ Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Galatians 4

1 ¶ Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

8 ¶ Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain.

12 ¶ Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16 Am I therefore become your enemy, because I tell you the truth?

17 ¶ They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

19 ¶ My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

21 ¶ Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise.

29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.


Galatians 5

Comments
"The yoke of bondage" was not just about being circumcised just as religion is not just about what you think about God. The liberty is not just freedom from circumcision but separated Christians from a system that had made the word of God to none effect. The Corban of the Pharisees was a part of a welfare system set up by Herod which was modeled after what Rome had been doing extensively under Caesar.
The Baptism of John and Jesus showed The Way of faith by charity instead of by force.
Nimrod brought the people into bondage of Babylon the same way The same way Pharaoh brought Israel into the bondage of Egypt and Caesar subdued the populous with free bread provided by the Imperial Cult of Rome. The civil law was used to make the people merchandise and as surety for debt they cursed their children.
Plutarch and Polybius had warned the people that covetous practice of loving the wages of unrighteousness weakens the people. David warned that what should have been for your welfare was a snare and Paul repeated that warning as well.[11]
The daily ministration of the early Church was supported by faith through charity, not force.
Questions
Why would socialism appeal to people who were not "envying one another".
What did the Temples of Rome have to do with government welfare?
What was the function of the [Imperial Cult of Rome]]?
How did Cain, Nimrod, Pharaoh, Herod, and Caesar , decrease the liberty of the people?
How did Corban of the Pharisees differ from the [[Daily ministration of the early Church?

Stand fast

1 ¶ Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith. 6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7 Ye did run well; who did hinder you that ye should not obey the truth? 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you.

Called unto liberty

13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.


Not inherit the kingdom of God

15 But if ye bite and devour one another, take heed that ye be not consumed one of another. 16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft[12], hatred[13], variance[14], emulations[15], wrath[16], strife[17], seditions[18], heresies[19], 21 Envyings[20], murders[21], drunkenness[22], revellings[23], and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love[24], joy[25], peace [26], longsuffering[27], gentleness[28], goodness[29], faith[30], 23 Meekness [31], temperance[32]: against such there is no law.

24 And they that are Christ’s have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another.

Galatians 6

1 ¶ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another’s burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

11 ¶ Ye see how large a letter I have written unto you with mine own hand. 12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. « To the Galatians written from Rome. »

Galatians | Galatians 1 | Galatians 2 | Galatians 3 | Galatians 4 | Galatians 5 | Galatians 6 | Bible Index

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Footnotes

  1. Matthew 20:25-26 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
    Mark 10:42-43 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
    Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
  2. 331 ~ἀνάθεμα~ anathema \@an-ath’-em-ah\@ from 394; n n AV-accursed 4, anathema 1, bind under a great curse + 332 1; 6
    1) a thing set up or laid by in order to be kept
    1a) specifically, an offering resulting from a vow, which after being consecrated to a god was hung upon the walls or columns of the temple, or put in some other conspicuous place
    2) a thing devoted to God without hope of being redeemed, and if an animal, to be slain; therefore a person or thing doomed to destruction
    2a) a curse
    2b) a man accursed, devoted to the direst of woes
  3. 602 ~ἀποκάλυψις~ apokalupsis \@ap-ok-al’-oop-sis\@ from 601; n f AV-revelation 12, be revealed 2, to lighten + 1519 1, manifestation 1, coming 1, appearing 1; 18
    1) laying bear, making naked
    2) a disclosure of truth, instruction
    2a) concerning things before unknown
    2b) used of events by which things or states or persons hitherto withdrawn from view are made visible to all
    3) manifestation, appearance
  4. 2596 ~κατά~ kata \@kat-ah’\@ a primary particle; ; prep AV-according to 107, after 61, against 58, in 36, by 27, daily + 2250 15, as 11, misc 165; 480 1) down from, through out 2) according to, toward, along
  5. 2398 ~ἴδιος~ idios \@id’-ee-os\@ of uncertain affinity; ; adj AV-his own 48, their own 13, privately 8, apart 7, your own 6, his 5, own 5, not tr 1, misc 20; 113 1) pertaining to one’s self, one’s own, belonging to one’s self
  6. 2 Corinthians 11:20 For ye suffer, if a man bring you into bondage, if a man devour [you], if a man take [of you], if a man exalt himself, if a man smite you on the face.
  7. 2615 ~καταδουλόω~ katadouloo \@kat-ad-oo-lo’-o\@ from 2596 and 1402 douloo "to make a slave of"; v AV-bring into bondage 2; 2 1) to bring into bondage, enslave 2) to enslave to one’s self, bring into bondage to one’s self
  8. Proverbs 14:21 "He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy [is] he.
  9. 453 ~ἀνόητος~ anoetos \@an-o’-ay-tos\@ from 1 (as a negative particle) and a derivative of 3539 understand; adj AV-foolish 4, fool 1, unwise 1; 6 1) not understood, unintelligible 2) not understanding, unwise, foolish
  10. Genesis 15:6 And he believed0539 in the LORD; and he counted it to him for righteousness.
  11. Psalms 69:22 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
    Romans 11:9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
  12. 5331 ~φαρμακεία~ pharmakeia \@far-mak-i’-ah\@ from 5332 from pharmakon (a drug; n f AV-sorcery 2, witchcraft 1; 3
    1) the use or the administering of drugs
    2) poisoning
    3) sorcery, magical arts, often found in connection with idolatry and fostered by it
    4) metaph. the deceptions and seductions of idolatry
  13. 2189 ~ἔχθρα~ echthra \@ekh’-thrah\@ from 2190; TDNT-2:815,285; {See TDNT 279} n f AV-enmity 5, hatred 1; 6
    1) enmity
    2) cause of enmity
  14. 2054 ~ἔρις~ eris \@er’-is\@ of uncertain affinity; ; n f AV-strife 4, debate 2, contention 2, variance 1; 9
    1) contention, strife, wrangling
  15. 2205 ~ζῆλος~ zelos \@dzay’-los\@ from 2204 be fervent; TDNT-2:877,297; {See TDNT 284} n m/n AV-zeal 6, envying 5, indignation 2, envy 1, fervent mind 1, jealousy 1, emulation 1; 17
    1) excitement of mind, ardour, fervour of spirit
    1a) zeal, ardour in embracing, pursuing, defending anything
    1a1) zeal in behalf of, for a person or thing
    1a2) the fierceness of indignation, punitive zeal
    1b) an envious and contentious rivalry, jealousy
  16. 2372 ~θυμός~ thumos \@thoo-mos’\@ from 2380; TDNT-3:167,339; {See TDNT 316} n m AV-wrath 15, fierceness 2, indignation 1; 18
    1) passion, angry, heat, anger forthwith boiling up and soon subsiding again
    2) glow, ardour, the wine of passion, inflaming wine (which either drives the drinker mad or kills him with its strength)
  17. 2052 ~ἐριθεία~ eritheia \@er-ith-i’-ah\@ perhaps as the same as 2042; n f AV-strife 5, contention 1, contentious + 1537 1; 7
    1) electioneering or intriguing for office
    1a) apparently, in the NT a courting distinction, a desire to put one’s self forward, a partisan and fractious spirit which does not disdain low arts
    1b) partisanship, fractiousness
  18. 1370 ~διχοστασία~ dichostasia \@dee-khos-tas-ee’-ah\@ from a derivative of 1364 and 4714; n f AV-division 2, sedition 1; 3 1) dissension, division
  19. 139 ~αἵρεσις~ hairesis \@hah’-ee-res-is\@ from 138; n f AV-sect 5, heresy 4; 9
    1) act of taking, capture: e.g. storming a city
    2) choosing, choice
    3) that which is chosen
    4) a body of men following their own tenets (sect or party)
    4a) of the Sadducees
    4b) of the Pharisees
    4c) of the Christians
    5) dissensions arising from diversity of opinions and aims For Synonyms see entry 5916
  20. 5355 ~φθόνος~ phthonos \@fthon’-os\@ probably akin to the base of 5351; ; n m AV-envy 8, envying 1; 9
    1) envy
    2) for envy, i.e. prompted by envy
  21. 5408 ~φόνος~ phonos \@fon’-os\@ from an obsolete primary pheno (to murder); ; n m AV-murder 8, slaughter 1, be slain + 599 1; 10
    1) murder, slaughter
  22. 3178 ~μέθη~ methe \@meth’-ay\@ apparently a root word; TDNT-4:545,576; {See TDNT 475} n f AV-drunkenness 3; 3
    1) intoxication
    2) drunkenness
    For Synonyms see entry 5937
  23. 2970 ~κῶμος~ komos \@ko’-mos\@ from 2749; ; n m AV-revelling 2, rioting 1; 3
    1) a revel, carousal
    1a) a nocturnal and riotous procession of half drunken and frolicsome fellows who after supper parade through the streets with torches and music in honour of Bacchus or some other deity, and sing and play before houses of male and female friends; hence used generally of feasts and drinking parties that are protracted till late at night and indulge in revelry
    • For Synonyms see entry 5937
  24. 26 ~ἀγάπη~ agape \@ag-ah’-pay\@ from 25; n f AV-love 86, charity 27, dear 1, charitably+ 2596 1, feast of charity 1; 116
    1) {Singular} brotherly love, affection, good will, love, benevolence {#Joh 15:13 Ro 13:10 1Jo 4:18}
    1a) Of the love of men to men; esp. Christians towards Christians which is enjoined and prompted by their religion, whether the love be viewed as in the soul or expressed {#Mt 14:12 1Co 13:1-4,8 14:1 2Co 2:4 Ga 5:6 Phm 5,7 1Ti 1:5 Heb 6:10 10:24 1Jo 4:7 Re 2:4,19} &c
    1b) Of the love of men towards God {#Lu 11:42 Joh 5:42 1Jo 2:15 3:17 4:12 5:3}
    1c) Of the love of God towards man {#Ro 5:8 8:39 2Co 13:14}
    1d) Of the love of God towards Christ {#Joh 15:10 17:26}
    1e) Of the love of Christ towards men {#Joh 15:8-13 2Co 5:14 Ro 8:35 Eph 3:19}
    2) {plural} love feasts expressing and fostering mutual love which used to be held by Christians before the celebration of the Lord’s supper, and at which the poorer Christians mingled with the wealthier and partook in common with the rest of the food provided at the expense of the wealthy. {#Jude 12 2Pe 2:13 Ac 2:42,46 1Co 11:17-34}
    • Syn.: ~φιλία~ 5373 ~ἀγάπη~, signifying properly (v. s. ~αγαραω~ 25) love which chooses its object, is taken from the LXX, where its connotation is more general, into the NT, and there used exclusively to express that spiritual bond of love between God and man and between man and man, in Christ which is characteristic of Christianity. It is thus distinct from ~φιλία~, \@friendship\@ (#Jas 4:4 only), ~στοργη~, \@natural affection\@ (in the NT only in its compounds, v. s. ~ἄστοργος~ 794) and ~ερως~ \@sexual love,\@ which is not used in the NT, in its place being taken by ~επιηυμια~ 1939.
  25. 5479 ~χαρά~ chara \@khar-ah’\@ from 5463; TDNT-9:359,1298; {See TDNT 840} n f AV-joy 51, gladness 3, joyful 1, joyous 1, joyfulness 1, joyfully + 3326 1, greatly 1; 59
    1) joy, gladness
    1a) the joy received from you
    1b) the cause or occasion of joy
    1b1) of persons who are one’s joy
  26. 1515 ~εἰρήνη~ eirene \@i-ray’-nay\@ probably from a primary verb eiro (to join); TDNT-2:400,207; {See TDNT 219} n f AV-peace 89, one 1, rest 1, quietness 1; 92
    1) a state of national tranquillity
    1a) exemption from the rage and havoc of war
    2) peace between individuals, i.e. harmony, concord
    3) security, safety, prosperity, felicity, (because peace and harmony make and keep things safe and prosperous)
    4) of the Messiah’s peace
    4a) the way that leads to peace (salvation)
    5) of Christianity, the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is
    6) the blessed state of devout and upright men after death
  27. 3115 ~μακροθυμία~ makrothumia \@mak-roth-oo-mee’-ah\@ from the same as 3116; TDNT-4:374,550; {See TDNT 462} n f AV-longsuffering 12, patience 2; 14
    1) patience, endurance, constancy, steadfastness, perseverance
    2) patience, forbearance, longsuffering, slowness in avenging wrongs
    For Synonyms see entry 5861
  28. 5544 ~χρηστότης~ chrestotes \@khray-stot’-ace\@ from 5543; TDNT-9:489,1320; {See TDNT 849} n f AV-goodness 4, kindness 4, good 1, gentleness 1; 10
    1) moral goodness, integrity
    2) benignity, kindness
  29. 19 ~ἀγαθωσύνη~ agathosune \@ag-ath-o-soo’-nay\@ from 18; TDNT-1:18,3; {See TDNT 8} n f AV-goodness 4; 4
    1) uprightness of heart and life, goodness, kindness {#2Th 1:11 Ga 5:22 Ro 15:14 Eph 5:9}
  30. 4102 ~πίστις~ pistis \@pis’-tis\@ from 3982; TDNT-6:174,849; {See TDNT 634} n f AV-faith 239, assurance 1, believe + 1537 1, belief 1, them that believe 1, fidelity 1; 244
    1) conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it
    1a) relating to God
    1a1) the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ
    1b) relating to Christ
    1b1) a strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God
    1c) the religious beliefs of Christians
    1d) belief with the predominate idea of trust (or confidence) whether in God or in Christ, springing from faith in the same
    2) fidelity, faithfulness
    2a) the character of one who can be relied on
  31. 4236 ~πρᾳότης~ praotes \@prah-ot’-ace\@ see ~πραΰτης~ from 4235; TDNT- *, 798; {See TDNT 606} n f AV-meekness 9; 9
    1) gentleness, mildness, meekness
    For Synonyms see entry 5898 & 5899
  32. 1466 ~ἐγκράτεια~ egkrateia \@eng-krat’-i-ah\@ from 1468; TDNT-2:339,196; {See TDNT 208} n f AV-temperance 4; 4
    1) self-control (the virtue of one who masters his desires and passions, esp. his sensual appetites)