What Word Was Wuest Working With? by, through the intermediate agency, diá, διά

10. God’s University for Angels

IN Ephesians (3:10) we read that one of the purposes of Paul’s ministry was “that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” The word “by” is from a Greek preposition which speaks of intermediate agency. It is through the agency of the Church, that the holy angels are learning the manifold wisdom of God. The angels were created before this universe was brought into existence through the creative act of God, for they shouted for joy at the beauty of the original creation (Job. 38:7). The universe is very old, millions of years, as shown by the science of astronomy. The angels have been contemplating the majesty and the glory of the Godhead all those years, and yet have not learned some things regarding their Creator which the Church can teach them. Peter in his first epistle (1:12) tells us what those things are which “the angels passionately desire to bend low and look into.” The angels never had a conception of the love, the grace, the humility, the self-sacrifice of God until they saw it in the Church. There they see Calvary where the Creator died, the Just for the unjust. There they see the incarnation where the Creator took to Himself the form and limitation of a created being. There they see the power of God in transforming a sinful human being into the image of God’s dear Son, manifestation of power far greater than that which operated in   V 17, p 33  the creation of the universe. God spoke a universe into being by uttering a word. It took Calvary to make possible the Church. Thus, the Church provides a university course for angels. How they watch us. How they wonder at us. Beings lower than angels in the scale of creation, raised in Christ to beings higher than angels, into the family of God.

The translation is as follows, “In order that the variegated wisdom of God might be known to the principalities and authorities in the heavenlies through the intermediate agency of the Church.”

Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 17, pp. 32–33). Grand Rapids: Eerdmans.

διά

διά [See Stg: <G1223>]

diá; prep., governing the gen. and acc. Through, throughout

(I) With the gen. meaning of through:

(A) Of place implying motion, through a place, and used after verbs of motion, e.g., of going, coming (Matt. 2:12). With the diabaínō <G1224>, to pass through (Heb. 11:29). With the diaporeúomai <G1279>, to travel through (Luke 6:1). With the diérchomai <G1330>, to walk through (Matt. 12:43; 19:24). With the eisérchomai <G1525>, to go in (John 10:1, 9). With ekporeúomai <G1607>, to proceed from, depart (Matt. 4:4). With érchomai <G2064>, to come, go (Mark 10:1). With paraporeúomai <G3899>, to travel near (Mark 2:23; 9:30). With parérchomai <G3928>, to go by (Matt. 8:28). With hupostréphō <G5290>, to return (Acts 20:3). In Rom. 15:28; 2 Cor. 1:16, to go out of or through your city. With many other verbs implying motion as in 2 Cor. 8:18 implying diaggéllō416 <G1229>, to announce. Also after blépō <G991>, to see (1 Cor. 13:12). After diaphérō <G1308>, transport (Mark 11:16; Acts 13:49). With kathíēmi <G2524>, to let down (Luke 5:19). With chaláō <G5465>, to let down (2 Cor. 11:33). In 1 Cor. 3:15, "saved; yet so as by fire" meaning as if passing through fire.

(B) Of time: (1) Continued time, time indefinite, meaning through, throughout, during (Luke 5:5, "all the night," i.e., during the whole night; Acts 1:3, "during forty days" [a.t.]; Heb. 2:15, "during their whole life" [a.t.]. Also diapantós <G1275>, through all the time, continually, used adv.). Also Acts 23:31. Spoken of time, meaning when, i.e., of an indefinite time, during a longer interval such as diá tḗs nuktós <G3571>, during the night, i.e., at some time of the night, by night (Acts 5:19; 16:9; 17:10). (2) Of time elapsed, meaning after (Mark 2:1, "after some days"; Acts 24:17, "after many years," i.e., many years having elapsed; Gal. 2:1, "after fourteen years" [a.t.]; Sept.: Deut. 9:11; 15:1).

(C) Of the instrument or intermediate cause; that which intervenes between the act of the will and the effect, and through which the effect proceeds, meaning through, by, by means of: (1) Of things, meaning through, by, by means of, as in Mark 16:20, "by means of signs" (a.t.); John 11:4; 17:20; Acts 3:18, 21, "through the mouth of the holy prophets" (a.t.); Acts 5:12, "through the hands of the apostles" (a.t.); 8:18; 10:43, "through a profession of faith in His name" (a.t.); 11:30; 15:32; 19:26; 20:28, "through the intervention of His blood" (a.t.); Rom. 3:20, "through [or by means of] the law" (a.t.); 3:27; 5:10; 8:3; 1 Cor. 3:5; 4:15; 2 Cor. 1:4; 10:9; Gal. 2:16; 3 John 1:13. Also meaning by virtue of, in consequence of (Rom. 12:3, "by virtue of the grace given me" [a.t.]; Gal. 1:15; Phile. 1:22). In exhortations, meaning through (Rom. 12:1, "through the mercies of God" [a.t.]; 15:30; 1 Cor. 1:10; 2 Cor. 10:1). (2) Of persons through whose hands anything would pass, through or by whose agency or ministry an effect takes place or is produced, the efficient cause as in Matt. 1:22, "through the prophet" (a.t.); 2:5, 15, 23; Luke 18:31; John 1:17; Acts 2:22, "signs which God did through Him" (a.t.); 2:43; 4:16; 12:9; Rom. 2:16; 5:5; 1 Cor. 2:10; 8:6; Heb. 1:2, 3. Also Rom. 1:5; 5:1; 1 Cor. 11:12, "the man through the woman" (a.t.); Gal. 1:1; 2 Tim. 2:2; Heb. 2:2; 7:9. Also through the fault of (Matt. 18:7; 26:24; Rom. 5:12, 16, 19; 1 Cor. 15:21; Sept.: 2 Chr. 29:5; Esth. 1:15; Isa. 37:24). In this construction diá may also refer to the author or first cause, when the author does anything through himself instead of another, e.g., of God (Rom. 11:36, "of [or out of] Him and through Him and unto Him all things" [a.t.]; 1 Cor. 1:9, "God, through whom you were called" [a.t.]; Heb. 2:10). Also of Christ (John 1:3 "All things were made by him"; Col. 1:16, "all things through Him and unto Him have been created" [a.t.]). In protestings and exhortations (Rom. 15:30; 1 Thess. 4:2; 2 Thess. 3:12).

(D) Of the mode, manner, state, or circumstances through which anything, as it were, passes, i.e., takes place, is produced: (1) Of manner where diá with its gen. forms a periphrasis for the corresponding adv. (Luke 8:4, "He spake through a parable" [a.t.], meaning by means of a parable which could have been expressed with the adv. parabolikṓs, parabolically; Acts 15:27, "through [or by] word" [a.t.], meaning orally; Rom. 8:25; 14:20, "so as to give offense" [a.t.]; 2 Cor. 10:11; Gal. 5:13; Eph. 6:18; Heb. 12:1, through or "with patience," i.e., patiently). Also John 19:23, diʾ hólou <G3650>, whole, meaning throughout as also in Acts 15:32, "with many words"; Heb. 13:22, diá brachéōn <G1024>, and 1 Pet. 5:12 diʾ olígōn <G3641>, both implying lógōn <G3056>, words, meaning briefly. In 2 Cor. 1:11 diá pollṓn <G4183>, many, implying persons, meaning "by the means of many persons." (2) Of the state, circumstances, emotions, through, in, with which or on occasion of which anything exists, is produced or done.417 The verbs eimí <G1510>, to be, gínomai <G1096>, to become, érchomai <G2064>, to come, and the like being usually expressed or implied as in Rom. 2:27; 4:11, believers who are not circumcised; 14:14, "through itself" (a.t.), i.e., in and of its own nature; 15:32, "that I may come unto you through the will of God" (a.t.); 1 Cor. 1:1; 14:19; 2 Cor. 2:4, "with many tears," i.e., weeping; 3:11, "glorified" (a.t.); 5:7, "we walk by faith [in Christ], not by sight," i.e., we are Christians through and in a state of faith in Christ, not of sight or of personal contact with Him; 5:10; 6:7; 8:5, 8, on occasion of, because of; Gal. 1:15, "and called me through his grace" (a.t.); Phil. 1:20, "whether I live or die" (a.t.); 2 Thess. 2:2, "as if it were ours" (a.t.); Heb. 9:12, "through his own blood" (a.t.), i.e., offering Himself as sacrifice; 2 Pet. 1:3, "through glory and virtue" (a.t.), i.e., the highest glory and virtue of God being thus conspicuously exhibited; 1 John 5:6, "he came by [through] water and blood" (a.t.), i.e., He received baptism and suffered death which were testimonials of His mission.

(II) With the acc. meaning through, by, by means of, or more generally on account of.

(A) Spoken of: (1) The instrument, the intermediate or efficient cause (see I, C above); through, by, by means of. (2) Of things as in John 15:3, "by means of the word" (a.t.); Heb. 5:14, "through use" (a.t.); Rev. 12:11; 13:14, "deceives through [by means of] those miracles" (a.t.); also Heb. 5:12, "through the time spent" (a.t.), i.e., the time spent should have made you already teachers; 2 Pet. 3:12, "the day of God, wherein the heavens." (3) Of persons. (See I, C, 2 above [John 6:57; Rom. 8:11, 20; Heb. 6:7; Sept.: Isa. 50:11]). (4) Of emotions, through which or from which one is led to do anything (Matt. 27:18; Mark 15:10; Luke 1:78; Eph. 2:4; Phil. 1:15).

(B) Of the ground or motive, the moving or impelling cause of anything, "on account of" or "because of." (1) Generally in Matt. 10:22, "on account of my name" (a.t.); 13:21, "because of the word"; 13:58; Mark 2:4; Luke 8:47; John 4:39, 41; 12:11; Acts 22:24; 28:2; Sept.: Gen. 43:18; Deut. 15:10. Diá with the acc. indicates a more act. cause and motivation than the more pass. héneken <G1752> or  heíneken, on account of, with the gen. (Matt. 24:9 [cf. 5:10, 11]). Also before an inf. with the neut. art. to, the (Mark 5:4; Luke 11:8; 23:8, "on account of hearing many things" [a.t.]; Acts 4:2; 18:3, "because he was of the same trade" [a.t.]; Sept.: Deut. 1:36). Also in phrases, e.g., diá followed by the indef. enclitic pron. tí <G5100>, that (neut.), meaning on what account? wherefore? why? (Matt. 9:11; Luke 5:30, 33; John 13:37). Also written as one word, diatí <G1302>, why? (Matt. 13:10; 15:2; Mark 2:18; 7:5; Luke 19:23; John 7:45; Acts 5:3; Sept.: Ex. 2:18; Num. 11:11; Deut. 29:23). Also diá toúto <G5124>, this, on this account, for this cause or reason, therefore (Matt. 6:25; Mark 6:14; Acts 2:26; Rom. 1:26; 2 Cor. 4:1; Rev. 18:8; Sept.: Isa. 49:4; Mic. 3:12). Also diá toúto followed by hóti <G3754>, that, meaning on this account, because (John 5:16; 8:47; 15:19). (2) Meaning for the sake of, on behalf of, as marking the purpose or object of an action (Matt. 14:3; 24:22, "for the elect's sake"; Mark 2:27; 6:17; John 11:15; Acts 16:3; Rom. 11:28). Also diá toúto, for the sake of this, for this purpose (John 12:27, "for this purpose I came to suffer death" [a.t.]; 1 Cor. 4:17). With hína <G2443>, so that, in order that (John 1:31; 1 Tim. 1:16). Hópōs <G3704>, so that (Heb. 9:15). (3) As marking the occasion of anything, the occasion or cause, that on occasion, on account of, because of which anything takes place (Matt. 27:19; John 7:43; 10:19; Rom. 2:4; 15:15, "because of," by virtue of; 2 Pet. 2:2).

(C) Of the manner or state, meaning through or during which anything takes place (Gal. 4:13, "through infirmity," i.e., during bodily weakness [cf. I, D]). This sense of diá is rare with the acc. and comes from the general idea of duration.

418

(III) In composition diá mostly retains its meaning and refers to space and time as through, throughout, implying transition, continuance, as diabaínō <G1224>, to come over or pass through; diapléō <G1277>, to sail through; diagínomai <G1230>, to be past, to have elapsed; diágō <G1236>, to pass time or life. Metaphorically meaning through to the end, marking completeness and thus becoming intensive as diablépō <G1227>, to look through, to recover full vision; diaginṓskō <G1231>, to know thoroughly. It may refer to distribution, diffusion, as throughout, among, everywhere, as diaggéllō <G1229>, to declare thoroughly. It also can refer to mutual or alternate effects or endeavors as through or between or among one another, to and fro, as diakrínomai <G1252>, to distinguish oneself; diamáchomai <G1264>, to fight fiercely; diairéō <G1244>, to divide, separate; dialúō <G1262>, to dissolve; diarrḗssō <G1284>, to tear asunder or to break up.



S1310||TGdiaphemizo">διαφημίζω

διαφημίζω spread around

διαφθείρω

διαφθείρω (aor. pass. διεφθάρην; pf. pass. διέφθαρμαι) destroy, ruin; pass. wear away, decay (2 Cor. 4:16); be depraved (1 Tim. 6:5)

διαφθορά, ᾶς

Zodhiates, Spiros. Complete Word Study Dictionary, The New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book. 

Thayer's Greek-English Lexicon

δια, 1223

δια <G1223> (“written δι' before a vowel, except in proper names and 2 Corinthians 5:7; Romans 8:10” Tdf. Proleg., p. 94), akin to δις and Latin dis in composition, properly, denoting a division into two or more parts; a preposition taking the genitive and the accusative. In its use the biblical writers differ in no respect from the Greek; cf. Winer's Grammar, 377ff (353ff); 398 (372)f

A. with the genitive: “through”;

I. of place;

1. properly, after verbs denoting an extension, or a motion, or an act, that occurs through any place: δι' αλλης ὁδουαναχωρειν, Matthew 2:12; δι' ανυδρων τοπων, Matthew 12:43; δια της Σαμαρειας, John 4:4; δια της θυρας, John 10:1f; add, Matthew 19:24; Mark 2:23; 10:25; 11:16; Luke 4:30; 5:19; 18:25; 2 Corinthians 11:33; Hebrews 9:11f; 11:29, etc.; δι' ὑμων, through your city, Romans 15:28; (on δια παντων, Acts 9:32, see πας, II. 1); ὁδια παντων, diffusing his saving influence through all, Ephesians 4:6; σωζεσθαι δια πυρος, 1 Corinthians 3:15; διασωζεσθαι δι' ὑδατος, 1 Peter 3:20 (Ev. Nicod. c. 9, p. 568f, Thilo edition (p. 228, Tdf. edition) δια θαλασσης ὡςδια ξηρας); βλελπειν δι' εσοπτρου, 1 Corinthians 13:12 (cf. Winer's Grammar, 380 (356)). Add the adverbial phrase δι' ὁλου from top to bottom, throughout, John 19:23 (metaphorically, “in every way,” 1 Macc. 6:18). From this use of the preposition has come

2. its tropical use of state or condition in which (properly, passing through which as through a space) one does or suffers something, where we, with a different conception, employ “with, in,” etc. (German $$bei, unter, mit): ὁ δια γραμματος και περιτομης παραβατης νομου, Romans 2:27 (Winer's Grammar, 380 (355)); ὁιπιστευοντες δι' ακροβυστιας who believe, though uncircumcised (see ακροβυστια, a.), Romans 4:11; δια προσκομματος εσθιειν, with offence, or so as to be an offence (cf. Winer's Grammar, 380 (356), and see προσκομμα), Romans 14:20; δια πιστεως περιπατειν, ου δια ειδους (see ειδος, 1), 2 Corinthians 5:7; τα δια (Lachmann marginal reading (cf. Tr marginal reading) τα ιδια (see Meyer at the passage)) του σωματος;, done in the body (i.e. while we were clothed with our earthly body (others take δια here instrumentally; see III. 2 below)), 2 Corinthians 5:10; δια πολλων δακρυων, 2 Corinthians 2:4; δια δοξης, clothed with glory, 2 Corinthians 3:11; ερχεσθαι, εισερχεσθαι δια τινος “with” a thing, Hebrews 9:12; 1 John 5:6 (but cf. Winer's Grammar, 380 (355));

δι' ὑπομονης, Romans 8:25 (δια πενθους το γηρας διαγειν, Xenophon, Cyril 4, 6, 6; cf. Mattiae ii., p. 1353).

II. of Time (cf. Winer's Grammar, 380 (356); Ellicott or Meyer on Galatians 2:1; Fritzsche as below);

1. of continued time; hence, a. of the time “throughout” (“during”) which anything is done: Matthew 26:61; Mark 14:58; δι' ὁλης (της R G) νυκτος, Luke 5:5; δια παντος του ζην, Hebrews 2:15;

133δια παντος (so L WH Tr (except Mark 5:5; Luke 24:53)), or written together διαπαντος (so G T (except in Matt.); cf. Winer's Grammar, 46 (45); Lipsius, Gram. Unters., p. 125), “continually, always”: Matthew 18:10; Mark 5:5; Luke 24:53; Acts 2:25 (from Psalm 15:8 (Psalm 16:8)); 10:2; 24:16; Romans 11:10 (from Psalm 68:24 (Psalm 69:24)); 2 Thessalonians 3:16; Hebrews 9:6; 13:15 (often in Greek writings). b. of the time “within” which a thing is done: δια της νυκτος (L T Tr WH δια νυκτος), by night, Acts 5:19; 16:9; 17:10; 23:31, (Palaeph. 1, 10); δι' ἡμερωντεσσαρακοντα, repeatedly within the space of forty days, Acts 1:3; — (denying this use of the preposition, C. F. A. Fritzsche in Fritzschiorum Opuscc., p. 164f would refer these instances to the use noted under a. (see Winer's, Ellicott, Meyer as above)).


2. of time elapsed, and which has, so to say, been passed through: Galatians 2:1 (cf. Winer's Grammar, 380 (356)); δι' ἡμερων (some) days having intervened, after (some) days, Mark 2:1; δι' ετων πλειονων, Acts 24:17; examples from Greek authors in Fritzsche on Mark, p. 50; (Winer's Grammar, 380 (356); Liddell and Scott, under the word, A. II. 2; Sophocles' Lexicon, under the word, 2; Field, Otium Norv. iii, p. 14).

III. of the Means or Instrument by which anything is effected; because what is done by means of person or thing seems to pass as it were through the same (cf. Winer's Grammar, 378 (354)).

1. of one who is the author of the action as well as its instrument, or of the efficient cause: δι' αυτου (i.e. του Θεου) τα παντα namely, εστιν or εγενετο, Romans 11:36; also δι' ὁυ, Hebrews 2:10; δι' ὁυ εκληθητε, 1 Corinthians 1:9; add (Galatians 4:7 L T Tr WH, see below); Hebrews 7:21 (ἡιατρικη πασα δια του Θεου τουτου, i.e. Aesculapius, κυβερναται, Plato, symp., p. 186 e.; cf. Fritzsche on Romans, vol. i., p. 15 (and for examples Sophocles' Lexicon, under the word, 1)); of him to whom that is due which anyone has or has done; hence equivalent to “by the fault of” anyone: δι' ὁυτο σκανδαλον ερχεται, Matthew 18:7; δι' ἑνοςανθρωπου ἡἁμαρτια ... εισηλθε, Romans 5:12, cf. Romans 5:16-19; ησθενει δια της σαρκος, Romans 8:3; “by the merit, aid, favor of” anyone: εν ζωη βασιλευσουσι δια, etc. Romans 5:17, cf. Romans 5:18f; 1 Corinthians 15:21; δια του Χριστου, and the like: Romans 5:1f Romans 5:11; Acts 10:43; Galatians 4:7 (Rec., but see above); δοκαζειν τον Θεον δια Ιησου Χριστου, 1 Peter 4:11, and

ευχαριστειν τω Θεω δια Ιησου Χριστου, Romans 1:8; 7:25 (where L T Tr WH text χαρις τω Θεω); Colossians 3:17 — because the possibility both of glorifying God and of giving thanks to him is due to the kindness of Christ: καυχασθαι εν τω Θεω δια Ιησου Χριστου, Romans 5:11; αναπαυεσθαι δια τινος, Philemon 1:7; ὁι πεπιστευκοτες δια της χαριστος, Acts 18:27; πολλης ειρηνης τυγχανοντες δια σου ... δια της σης προνοιας, Acts 24:2 (3); ὑπερνικανδια του αγαπησαντος ἡμας, Romans 8:37; περισσευειν δια τινος, by the increase which comes from one, Philippians 1:26; 2 Corinthians 1:5; 9:12; δια της ὑμωνδηεσεως, Philippians 1:19; add, Philemon 1:22 Romans 1:12; 2 Corinthians 1:4; Galatians 4:23; 1 Peter 1:5.

2. of the instrument used to accomplish a thing, or of the instrumental cause in the stricter sense: — with the genitive of person “by the service, the intervention of, anyone”; with the genitive of thing, “by means of with the help of, anything;

a. in passages where a subject expressly mentioned is said to do or to have done a thing by some person or by some thing: Mark 16:20 (του κυριου τον λογον βεβαιουντος δια των σημειων); Luke 1:70; Acts 1:16; 2:22 (τερασι και σημειοις, ὁιςεποιησε δι' αυτου ὁ Θεος); Acts 8:20; 10:36; 15:28 (γραψαντες δια χειρος αυτων); Acts 20:28; 21:19; 28:25; Romans 2:16; 3:31; 7:13; (8:11 Rec. bez elz L edition min. T WH text); Romans 15:18; 16:18; 1 Corinthians 1:21 (cf. Winer's Grammar, 381 (357)); 1 Corinthians 2:10; 4:15; 6:14; 14:9, 19 (RG); 15:57; 2 Corinthians 1:4; 4:14 RG; 5:18,20; 9:13 (cf. Winer's Grammar, 381 (357)); 10:9; 12:17; Ephesians 1:5; 2:16; Colossians 1:20,22; 2:8; 1 Thessalonians 4:14; 2 Thessalonians 2:14; Titus 3:5; Hebrews 1:2,3 (R G); 2:14; 6:12; 7:19; 9:26; 13:2,12,15,21; Revelation 1:1; γη εξ ὑδατος (material cause) και δι' ὑδατοςσυνεστωσα τω του Θεου λογω, 2 Peter 3:5 (Winer's Grammar, 419 (390) cf. 217 (204)).

b. in passages in which the author or principal cause is not mentioned, but is easily understood from the nature of the case, or from the context: Romans 1:12; 1 Corinthians 11:12 (cf. Winer's Grammar, 381 (357)); Philippians 1:20; 1 Thessalonians 3:7; 2 Thessalonians 2:2,15; Hebrews 11:39 (cf. Winer's Grammar, as above, also sec. 50, 3); 12:11,15; 1 Peter 1:7; δια πολλων μαρτυρων, by the mediation (intervention) of many witnesses, they being summoned for that purpose (cf. Winer's Grammar, 378 (354); A.V. among), 2 Timothy 2:2. Where it is evident from the religious conceptions of the Bible that God is the author or first cause: John 11:4; Acts 5:12; Ephesians 3:10; 4:16; Colossians 2:19; 2 Timothy 1:6; Hebrews 10:10; 2 Peter 3:6; σωζεσθαι δια πιστεως, Ephesians 2:8; συνεγειρεσθαι δια της πιστεως, Colossians 2:12; δικαιουσθαι δια της πιστεως, Galatians 2:16, cf. Romans 3:30; in the phrases δια του Ιησου Χριστου, and the like: John 1:17; 3:17; Acts 13:38; Romans 1:5; 5:9; 1 Corinthians 15:57; 1 John 4:9; Philippians 1:11; δια του ευαγγελιου, 1 Corinthians 15:2; Ephesians 3:6; δια λογου Θεου, 1 Peter 1:23, cf. 1 Peter 1:3; δια νομου, Romans 3:27; 4:13; δι' αποκαλυψεως Ιησου Χριστου, Galatians 1:12, cf. Galatians 1:15f; δια του (ἁγιου) πνευματος, Romans 5:5; 1 Corinthians 7:8; Ephesians 3:16; πιστευειν δια τινος (see πιστευω, 1 b. [γ]), John 1:7; 1 Corinthians 3:5; σημειον γεγονε δι' αυτων, Acts 4:16; ὁλογος δι' αγγελων λαληθεις, Hebrews 2:2, cf. Galatians 3:19; ὁνομος δια Μωυσεως εδοθη, John 1:17; in passages in which something is said to have been spoken through the O.T. prophets, or some one of them (cf. Lightfoot Fresh Revision etc., p. 121f): Matthew 2:5,17 L T Tr WH, Matthew 2:23; (Matthew 3:3 L T Tr WH); Matthew 4:14; 8:17; 12:17; 21:4; 24:15; 27:9; Acts 2:16; or to have been so written: Luke 18:31; with  the added mention of the first cause: ὑποτου κυριου δια του προφητου, Matthew 1:22; 2:15, cf. Luke 1:70; Acts 1:16; 28:25; Romans 1:2; in passages relating to the Logos: παντα δι' αυτου (i.e., through the Divine Logos (cf. Winer's Grammar, 379 (355))) εγενετο or εκτισθη: John 1:3; 1 Corinthians 8:6 (where he is expressly distinguished from the first cause: εξ αυτου (Winer's Grammar, 419 (391))); Colossians 1:16 (Winer's Grammar, the passage cited), cf. Hebrews 1:2 (Philo de cherub. sec. 35). The instrumental cause and the principal are distinguished in 1 Corinthians 11:12 (δια της γυναικος ... εκ του Θεου); Galatians 1:1 (απ' ανθρωπων ... δι' ανθρωπου (cf. Winer's Grammar, 418 (390))).

3. with the genitive of a thing δια is used to denote the manner in which a thing is done, or the formal cause: ειπε δια παραβολης, Luke 8:4; ειπε δι' ὁρματος, Acts 18:9; απαγγελλειν δια λογου, “by word of mouth,” Acts 15:27; τω λογω δι' επιστολων, 2 Corinthians 10:11, cf. 2 Thessalonians 2:15; πιστις ενεργουμενη δι' αγαπης, Galatians 5:6; 134κεχαρισται δι' επαγγελιας, Galatians 3:18; δουλευειν δια της αγαπης, Galatians 5:13; επιστελλειν δια βραχεων, Hebrews 13:22; γραφειν δι' ολιγων, 1 Peter 5:12 (Plato, Gorgias, p. 449 b. δια μακρων λογους ποιεισθαι (see ολιγος, at the end; cf. Winer's Grammar, sec. 51, 1 b.)); δια χαρτου και μελανος, 2 John 1:12; δια μελανος και καλαμου, 3 John 1:13  (Plutarch, Sol. 17, 3). To this head I should refer also the use of δια τινος in exhortations etc. where one seeks to strengthen his exhortation by the mention of a thing or a person held sacred by those whom he is admonishing (δια equivalent to “by an allusion to, by reminding you of” (cf. Winer's Grammar, 381 (357))): Romans 12:1 15:30; 1 Corinthians 1:10; 2 Corinthians 10:1; 1 Thessalonians 4:2 (yet cf. Winer's Grammar, 379 (355) note); 2 Thessalonians 3:12 R G.

B. with the accusative (Winer's Grammar, 398f (372f)).

I. of place; “through”; often so in the Greek poets, once in the N.T. according to L T Tr WH viz. Luke 17:11 δια μεσον Σαμαρειας, for R G δια μεσου Σαμαρειας (but see μεσος, 2).

II. of the Ground or Reason on account of which anything is or is not done; “by reason of because of” (German aus Grund).

1. of the reason for which a thing is done, or of the efficient reason, when for greater perspicuity it may be rendered by (cf. Kühner, sec. 434 Anm.); a. with the accusative of the thing: δι' ἡν, viz. την του Θεου ἡμεραν (properly, by reason of which day, i.e. because it will come (cf. Winer's Grammar, 400 (373))), 2 Peter 3:12; δια τον λογον (properly, by reason of the word, i.e. because the word has cleansing power), John 15:3; δια το θελημα σου (Vulgate proptar voluntatem tuam, i.e. because thou didst will it), Revelation 4:11; add, Revelation 12:11; 13:14 (αναβιωσκεται δια την του πατρος φυσιν, Plato, symp., p. 203 e.); cf. Grimm on 2 Macc. 3:1. b. with the accusative of the person, by whose will, agency, favor, fault, anything is or is done: δια τον πατερα ... δι' εμε (properly, because the father lives ... because I live (cf. Winer's Grammar, 399 (373))), John 6:57; δια τον ὑπταξαντα, by the will of him who subjected it, opposed to ουχ ἑκουσα, Romans 8:20 (cf. Winer's 399 (373) note); μη ειπης ὁτιδια κυριον απεστην, Ecclus. 15:11; so too in the Greek writings of every age; cf. Krüger, sec. 68, 23; Grimm on 2 Macc. 6:25. Much more often

2. of the reason or cause on account of which anything is or is done, or ought to be done; “on account of, because of”;

a. in the phrases δια τουτο, “for this cause; for this reason; therefore; on this account; since this is so”: Matthew 6:25; 12:27,31; 13:13, etc.; Mark 6:14; 11:24; Luke 11:49; 14:20; John 6:65; 9:23; Acts 2:26; Romans 1:26; 4:16; 5:12; 13:6; 15:9; 1 Corinthians 4:17; 11:10,30; 2 Corinthians 4:1; Ephesians 1:15; 5:17; 6:13; Colossians 1:9; 1 Thessalonians 2:13; 3:5,7; 2 Thessalonians 2:11; 2 Timothy 2:10; Hebrews 1:9; 2:1; 1 John 4:5; 3 John 1:10; Revelation 7:15; 12:12; 18:8. followed by ὁτι, “for this cause ... because, therefore ... because”: John 5:16,18; 8:47; 10:17; 12:18,39; 1 John 3:1; cf. Tholuck edition 7 on John 10:17 (he questions, at least for John 10:17 and John 12:39, the canon of Meyer (on 12:39), Luthardt (on John 10:17), others, that in this phrase in John the τουτο always looks backward) in the opposite order (when the words that precede with ὁτι are to be emphasized): John 15:19. It indicates the end and purpose, being followed either by ἱνα, 2 Corinthians 13:10; 1 Timothy 1:16; Philemon 1:15, (in the opposite order, John 1:31); or by ὁπως, Hebrews 9:15. δια τι (so L Tr WH) and written together διατι (so G T; cf. Winer's Grammar, 45; (Lipsius, Gram. Unters., p. 126), “why? wherefore?” Matthew 9:11,14; 13:10; 17:19; Mark 2:18; Luke 5:30; John 7:45; Acts 5:3; Romans 9:32; 1 Corinthians 6:7; Revelation 17:7. δι' ἡναιτιαν, see αιτια, 1. τις ἡαιτια, δι' ἡν, Acts 10:21; 23:28; δια ταυτην την αιτιαν, Acts 28:20; δια ταυτα, Ephesians 5:6, etc.

b. used, with the accusative of any noun, of the mental affection by which one is impelled to some act (English “for”; cf. Winer's Grammar, 399 (372) δια φθονον, because prompted by envy, for envy, Matthew 27:18; Mark 15:10; δια τον φοβον τινος, John 7:13; 19:38; 20:19; Revelation 18:10,15; δια την πολλην αγαπην, Ephesians 2:4. of any other cause on account of which one is said to do or to have done something — as in Matthew 14:3,9; 15:3,6; John 4:39,41f; 12:11; 14:11; Acts 28:2; Romans 3:25 (δια την παρεσιν των προγεγονοτων ἁμαρτηματων because of the pretermission etc., i.e. because he had left the sins unpunished); Romans 6:19; 15:15; 2 Corinthians 9:14; Galatians 4:13 (δι' ασθενειαν της σαρκος, on account of an infirmity of the flesh, i.e. detained among you by sickness; cf.

Wieseler (or Lightfoot) at the passage); — or to suffer or have suffered something, Matthew 24:9; 27:19; Luke 23:19,25; Acts 21:35; 2 Corinthians 4:11; Colossians 3:6; 1 Peter 3:14; Revelation 1:9; 6:9; — or to have obtained something, Hebrews 2:9; 5:14; 1 John 2:12; — or to be or to become something, Romans 8:10 11:28; Ephesians 4:18; Hebrews 5:12 (Winer's Grammar, 399 (373)); Hebrews 7:18. of the impeding cause, where by reason of some person or thing something is said to have been impossible: Matthew 13:58; 17:20; Mark 2:4; Luke 5:19; 8:19; Acts 21:34; Hebrews 3:19; 4:6. δια with the accusative of a person is often equivalent to “for the benefit of” (English “for the sake of”): Mark 2:27; John 11:42; 12:30; 1 Corinthians 11:9; Hebrews 1:14; 6:7 δια τους εκλεκτους, Matthew 24:22; Mark 13:20; 2 Timothy 2:10; δια Χριστον for Christ's sake, to promote his cause, 1 Corinthians 4:10; δι' ὑμας, John 12:30; 2 Corinthians 4:15; 8:9; Philippians 1:24; 1 Thessalonians 1:5. δια τινα, because of the example set by one: 2 Corinthians 2:10; Romans 2:24; 2 Peter 2:2; δια τον Χριστον, “for Christ,” to become a partner of Christ, Philippians 3:7 (equivalent to ἱναΧριστον κερδησω, Phil 3:8).

c. δια το, “because that, for that,” is placed before the infinitive — either standing alone, as Luke 9:7; Hebrews 7:23; — or having a subject accusative expressed, as Matthew 24:12; Mark 5:4; Luke 2:4; 19:11; Acts 4:2; 12:20; 18:2; 27:4,9; 28:18; Philippians 1:7; Hebrews 7:24; 10:2; James 4:2; — or  with its subject accusative evident from the context, as Matthew 13:6; Mark 4:6; Luke 11:8; 18:5; 23:8; Acts 8:11; 18:3.

C. In Composition δια indicates:

1. a passing through space or time, “through,” (διαβαινω, διερχομαι, διυλιζω, etc.); hence,

2. continuity of time (διαμενω, διατελεω, διατηρεω), and completeness of action (διακαθαριζω, διαζωννυμι).

3. distribution (διαδιδωμι, διαγγελλω, διαφημιζω).

4. separation (διαλυω, διαιρεω).

5. rivalry and endeavor (διαπινω, διακατελεγχομαι; cf. Herm. ad Vig., p. 854; (Winer. as below, p. 6)).

6. transition from one state to another (διαλλασσω, διορθοω). (Cf. Winer, Deuteronomy verb. comp. etc. Part v.; Valckenaer on Herodotus 5, 18; Cattier. Gazophyl. edition Abresch, Song of Solomon 1810, p. 39; A. 135Rieder, Ueb. d. mit mehr als ein. prap. zusammeng. verba im N.T., p. 17f) No one of the N.T. writers makes more frequent use of verbs compounded with δια than Luke, (see the list in Winer, as above, p. 3 note; on their construction Winer's Grammar, sec. 52, 4, 8).

an class="lang-grc">ου

Διονύσιος, ου m Dionysius (Acts 17:34)

διόπερ

διόπερ (emphatic of διό) therefore indeed, for this very reason

διοπετής, ές

διοπετής, ές fallen fro2�

Thayer's Greek-English Lexicon

Joseph Henry Thayer (November 7, 1828—November 26, 1901), an American biblical scholar, was born in Boston, Massachusetts. Thayer's Greek–English Lexicon of the New Testament is one of the greatest achievements in biblical scholarship

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Theological Dictionary of the New Testament - Abridged Edition

διά diá [through, during, with, etc.] <G1223>

A. diá with Genitive.

1. Spatial “through” or “through ... to” (Matt. 7:13; Mark 10:25; Jn. 10:1; Rom. 15:28).150

2. Temporal a. “through a whole period” (Luke 5:5), b. “during part of a period” (Acts 5:19; 16:9), c. “after a time” (Mark 2:1; Gal. 2:1). “Within” occurs in Mark 14:38.

3. Modal a. of manner, “through,” “in,” “with” (Luke 8:4; Jn. 19:23; Rom. 8:25), b. of accompanying circumstance “with,” “among,” “in spite of” (Acts 14:22; 2 Cor. 2:4; Rom. 2:27); the reference in 1 Jn. 5:6 seems to be neither to Christ’s baptism and death, nor to baptism and the eucharist, but to baptism as a sprinkling with Christ’s blood (cf. 1 Pet. 1:2). There is a personal genitive in 2 Tim. 2:2.

4. Instrumental a. with genitive of cause “by means of,” “with,” “through” (Rom. 3:27, the law; 3:22, faith; Acts 15:11, grace; Rom. 5:10; Col. 1:20, Christ’s death; perhaps 1 Tim. 2:15, childbearing; possibly too Mark 6:2, Christ’s hands; Acts 11:28, the Spirit), b. with genitive of person “through the mediation of” (Matt. 1:22, the prophet; Gal. 3:19, angels; references such as Jn. 1:3; Acts 10:36; Col. 1:20, etc. in which Christ mediates God’s action in creation, miracles, judgment, etc., and also Jn. 10:9; 14:6; Heb. 7:25; Rom. 5:2 in which he is a Mediator for us, although not in the sense that it is we who set him in motion; cf. also believing through him in Jn. 1:7; Acts 3:16; 1 Pet. 1:21).

5. Causal a. “in consequence of,” “on account of,” “on the basis of” (Rom. 8:3, the flesh; 2 Cor. 9:13, the proof of the service; 1 Cor. 1:1, the will of God; Rom. 12:1, the mercies of God; 15:30, Christ and  the love of the Spirit; 2 Cor. 10:1, the meekness and gentleness of Christ), b. “by,” “for the sake of” with a personal reference (Mark 14:21; Acts 12:9, etc.), and many references to Christ in which Christ is the author of authority (Rom. 1:5), fruit (Phil. 1:11), comfort (2 Cor. 1:5), peace with God (Rom. 5:1), triumph (Rom. 8:37), acceptance with God (Heb. 13:21), resurrection life (1 Cor. 15:21), final deliverance (1 Th. 5:9); cf. also Rom. 1:8; 2 Cor. 1:20; 1 Pet. 4:11; Heb. 13:15, in which the initiative lies with Christ, so that we never find verbs of asking with the formula “through Christ”; it expresses the constitutive significance of Christ for Christians.

B. diá with Accusative.

1. Spatially “through ... to” (cf. Luke 17:11, though in view of the order [Samaria and Galilee] “through the borders,” i.e., “between,” seems more likely here).

2. Modally, Gal. 4:13: “in” bodily infirmity. The genitive would be more correct for this, hence the translation “because of” is sometimes preferred, but it yields no real sense.

3. Causally “on account of,” “for the sake of,” with a certain final element when the accusative of person is used (e.g., Mark 2:27; 1 Cor. 8:11), and sometimes the accusative of thing (e.g., Matt. 15:3, 6; 1 Cor. 9:23; Phil. 2:30). The double diá in Rom. 4:25 offers some difficulty in view of the tension between a purely causal rendering of the first half and the parallelism of the statement. The point is perhaps that Christ died “because of our sins and in order to expiate them” (cf. 1 Tim. 1:16). In Rom. 11:28 the Jews are enemies in order that salvation may come to the Gentiles but beloved on account of the fathers; the parallelism here is purely rhetorical.

[A. OEPKE, II, 65–70]

Liddell and Scott's Greek-English Lexicon

δῖα

δῖα, ἡ, fem. of δῖος.


II. Δία, acc. of Ζεύς.

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Liddell and Scott's Greek-English Lexicon

ΔΙΑ᾿

ΔΙΑ᾿, poetically διαί, Pre. governing gen. and acc.—Radic. sense, through.

A. With Gen.:

I. of Place or Space:

1. of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Iliad; δι᾿ ἠέρος αἰθέρ᾿ ἵκανεν quite through the lower air even to the ether, Ib.; διὰ πάντων ἐλθεῖν to go through all in succession, Xenophon.

2. of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Iliad; δι᾿ ἄστεος Odyssey.

3. of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thucydides; διὰ πέντε σταδίων at a distance of 5 stades, Herodotus.

II. of Time:

1. throughout, during, διὰ παντὸς τοῦ χρόνου Herodotus; δι᾿ ἡμέρης all day long, Id.; διὰ παντός continually, Aeschylus; δι᾿ ὀλίγου for a short time, Thucydides.

2. of the interval between two points of Time, διὰ χρόνου πολλοῦ or διὰ πολλοῦ χρ. after a long time, Herodotus; διὰ χρόνου after a time, Sophocles; χρόνος διὰ χρόνου time after time, Id.

3. of successive Intervals, διὰ τρίτης ἡμέρης every other day, Herodotus; δι᾿ ἐνιαυτοῦ every year, Xenophon.

III. Causal, through, by

1. of the Agent, δι᾿ ἀγγέλων by the mouth of messengers, Herodotus; δι᾿ ἑρμηνέως λέγειν Xenophon.

2. of the Instrument or Means, διὰ χειρῶν Sophocles; διὰ χειρὸς ἔχειν in hand, Id.

3. of the Manner or Way, παίω δι᾿ ὀργῆς through passion, in passion, Sophocles; διὰ σπουδῆς in haste, hastily, Euripides.

IV. to express conditions or states, δι᾿ ἡσυχίης εἶναι to be in a state of quiet, to be tranquil, Herodotus; διὰ πολέμου ἰέναι τινί to be at war with one, Xenophon; δι᾿ ἀπεχθείας ἐλθεῖν τινι to be hated by him, Aeschylus; δι᾿ οἴκτου ἔχειν τινά to feel pity for one, Euripides, etc.

B. With Acc.:

I. of Place, in same sense as διά c. gen.:

1. through, ἓξ διὰ πτύχας ἦλθε χαλκός Iliad.

2. throughout, over, ᾤκεον δι᾿ ἄκριας Odyssey; δι᾿ αἰθέρα Sophocles.

II. of Time, διὰ νύκτα Iliad; διὰ ὕπνον during sleep, Moschus.

III. Causal:

1. of Persons, through, by aid of, by means of, νικῆσαι διὰ Ἀθήνην Odyssey; διά σε by thy fault or service, Sophocles: through, by reason of, αὐτὸς δι᾿ αὑτόν for his own sake, Plato; διὰ τὴν ἐκείνου μέλλησιν Thucydides.

2. of things, which express the Cause, Reason, or Purpose, δι᾿ ἐμὴν ἰότητα because of my will, Iliad; δι᾿ ἀχθηδόνα for the sake of vexing, Thucydides; διὰ τοῦτο, διὰ ταῦτα therefore; etc.

C. Without Case as Adv. throughout, Homer.

D. In Compos.:

I. through, right through, as in διαβαίνω.

II. in different directions, as in διαπέμπω:—of separation, asunder, as in Latin dis-, as in διασκεδάννυμι:—at variance, as in διαφωνέω; or of mutual relation, one with another, as in διαγωνίζομαι, διᾴδω.

III. of preëminence, as in διαπρέπω, διαφέρω.

IV. completion, to the end, utterly, as in διαμάχομαι (cf. Latin decertare).

V. to add strength, throughly, out and out, as in διαγαληνίζω.

VI. of mixture, between, partly, as in διάλευκος.

s
Liddell, H. G. and R. Scott. An Intermediate Greek-English Lexicon: Founded Upon the Seventh Edition of Liddell and Scott's Greek-English Lexicon. Oxford: Oxford University Press, 1889. WORDsearch CROSS e-book.

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Girdlestone's Synonyms of the Old Testament

Chapter 28.
Eternal, Age to Come

§ 1. Various Words Marking Duration

312
The O. T. words representing duration, and their Greek equivalents, call for careful consideration in consequence of the fact that the revelation of man's future destiny must depend to some extent upon their accurate interpretation.One of the most frequent words used to mark duration is ʾAd (‏עַד‎, <H5703>, Ass. adu), which is represented in English by the words eternity, ever, everlasting, evermore, of old, perpetually, world without end. This word is once used where there is a reference to past duration of a limited extent, namely, in Job 20:4, 'Knowest thou not this of old, since man was placed upon earth.' It is used of a state of being which is at once past, present, and future, with regard to God who inhabits eternity (κατοικῶν τὸν αἰῶνα), Isa. 57:15. It is applied to the endless duration of God's reign, Exod. 15:18, Ps. 10:16, where the LXX is very strong (εἰς τὸν αἰῶνα καὶ ἐπ̓Ἄἰῶνα καὶ ἔτι); to the throne of God, Ps. 45:6; to the Messianic kingdom, Ps. 89:29; to the duration of God's righteousness, praise, and commandments, Ps. 111:3, 8, 10. It is also used of the duration of national or individual confidence in God, e.g. Ps. 48:14, 'This God is our God for ever and ever (εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος), he shall be our guide unto death' (εἰς τοὺς αἰώνας); Ps. 52:8, 'I will hope in God's mercy for ever;' Ps. 119:44, 'I will keep thy law continually, even for ever and ever' (διαπαντός, εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος). The same word occurs in the title of the Messiah, as 'the everlasting Father,' i.e. the source of everlasting life, Isa. 9:6; see also Ps. 148:6, 104:5.

Again, the term is applied to the continued existence of the people of God, and to the personal confidence which they may feel in God, whether here or hereafter:—Ps. 9:18, 'The expectation of313 the poor shall not perish for ever' (εἰς τὸν αἰῶνα); Ps. 22:26, 'Your heart shall live for ever' (εἰς αἰῶνα αἰῶνος); Ps. 37:27-29, 'Depart from evil, and do good; and dwell for evermore (εις αἰῶνα αἰῶνος). For the Lord loveth righteousness, and forsaketh not his saints; they are preserved for ever (εἰς τὸν αἰῶνα): but the wicked shall be cut off. The righteous shall inherit the land, and dwell therein for ever' (εἰς αἰῶνα αἰῶνος); Isa. 45:17, 'Ye shall not be ashamed nor confounded world without end' (ἕως τοῦ αἰῶνος καὶ ἔτι).

Lastly, it is used with reference to the case of evil-doers, whether nations or individuals. Of Assher and Eber it is said that they 'shall perish for ever' (Num. 24:20, 24). Ps. 9:5, 'Thou hast put out their names for ever and ever' (εἰς τὸν αἰῶνα καὶ εἰς αἰῶνα αἰῶνος); Ps. 83:17, 'Let them be confounded and troubled for ever' (εἰς αἰῶνα αἰῶνος); Ps. 92:7, 'The wicked shall be destroyed for ever' (ἐξολοθρεύθωσιν εἰς τὸν αἰῶνα τοῦ αἰῶνος).

Netsach (‏נֵצַח‎, <H5331>), with a preposition (‏ל‎), is rendered always, constantly, ever, perpetual, and also in its original meanings of strength and victory. It is usually rendered by the LXX εἰς τέλος, unto completion, but sometimes εἰς νῖκος, unto victory. It signifies completeness, and might usually be translated 'utterly.' It is used of God not keeping His anger for ever (Ps. 103:9); and of the pleasures which are at His right hand for evermore (Ps. 16:11). God is several times appealed to not to forget His people or to be absent from them for ever (Ps. 13:1, 44:23, 74:1, 10, 19, 79:5, 89:46).

Netsach occurs in Job several times, either with reference to the utter destruction brought upon man (that is, upon the outer man) by God, or to the final deliverance which is to be obtained by the godly. See Job 4:20, 14:20, 20:7, 23:7, 36:7.

No man, says the Psalmist, can cause his fellow-men to live for ever, i.e. can ensure him against death (Ps. 49:9). The destructions of the wicked, that is, their evil machinations against the godly, are described as having 'come to a perpetual end,' or, in other words, as being utterly frustrated (Ps. 9:6). Netsach is also used of the desolation of Edom and Babylon (Amos 1:11; Jer. 50:39).

This word occurs in a slightly different form in the Hebrew heading of several Psalms. The LXX uniformly renders it εἰς τὸ

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τέλος; the A.V. has 'to the chief musician.' Perhaps the real meaning is that the Psalm is one of victory, and to be sung with emphasis.

Three times in the N. T. we read that he that endureth to the end (εἰς τέλος) shall be saved. In 1 Thess. 2:16 we are reminded of Ps. 9:6, for we read that 'wrath has come upon them utterly.' The phrase εἰς νῖκος occurs only twice in the N.T., namely, in Matt. 12:20, where Isa. 42:3 is quoted, and in 1 Cor. 15:54, where the quotation is from Isa. 25:8. It is curious that in these two places the Hebrew le-netsach is found, but not the phrase εἰς νῖκος in the LXX, the quotation being in each place a new translation from the Hebrew.

Tamid (‏תָּמִיד‎, <H8548>) marks continuity or perpetuity. It is usually applied to the permanence of the Mosaic ritual through the history of the Hebrew nation. The LXX generally renders it διαπαντός, but occasionally διὰ τέλους. It is used of the shewbread (Exod. 25:30), of the lamp (27:20), of the signet of holiness (28:38), of the pillar of the cloud and fire (Num. 9:16), of the 'daily' sacrifice (Dan. 12:11), of God's eye resting on the land of Israel (Deut. 11:12), of the sustenance afforded to Mephibosheth (2 Sam. 9:10), of the constant realisation of the presence of God—'I have set the Lord always before me' (Ps. 16:8), 'Mine eyes are ever unto the Lord' (Ps. 25:15); of the constant remembrance of sin—'My sin is ever before me' (Ps. 51:3); of devotional feelings and conduct (Ps. 34:1, 38:17, 71:6, 119:44).

God says of Jerusalem, 'I have graven thee upon the palms of my hands, thy walls are continually before me' (Isa. 49:16); and of the godly man it is said, 'The Lord shall guide thee continually.' Lastly, of the heavenly Jerusalem it is predicted, 'Thy gates shall be open continually, they shall not be shut day nor night'(Isa. 60:11).

The word διαπαντὸς occurs ten times in the N. T. Two of these passages are quotations from the O. T., namely, Acts 2:25 and Rom. 11:10, from Ps. 16:8 and 69:23, in which Tamid is used. In other passages it is used of the continuous service of God (Luke 24:53; Acts 10:2; Heb. 9:6, 13:15). It is also used in Matt. 18:10, where we read of Christ's little ones, that their angels in heaven continually behold the face of God.

Orec (‏אֹרֶךְ‎, <H753>, Ass. arahu) denotes length without any reference to limit. It is translated 'for ever' in Ps. 23:6, 'I will dwell315 in his house for ever;' and Ps. 93:5, 'Holiness becometh thine house for ever.' In each case the LXX has εἰς μακρότητα ἡμέρων.

Dor (‏דּוֹר‎, <H1755>, Ass. duru) signifies a generation. In Ps. 10:6, 'I shall never be in adversity,' the words are literally, 'I shall not be in adversity from generation to generation;' and so in Ps. 77:8 ('Doth the Lord's promise fail for evermore?'). The word Dor, like the Greek γενεὰ and the English generation, is often used in a large and indefinite sense, sometimes perhaps referring to an age or century, as when the Lord promised to Abraham that his seed should be rescued 'in the fourth generation '(Gen. 15:16).

Dor is applied to the continuous covenant made between God and Noah (Gen. 9:12), αἰωνίους; to the remembrance of God's name or memorial (Exod. 3:15, Ps. 9:7, 102:12, 135:13); to the feeling which was to be kept alive against the Amalekites (Exod. 17:16); to the permanence of God's thoughts (Ps. 33:11), mercy and truth (40:11), wrath (85:5), existence (102:24), and dominion (145:13, Dan. 4:3); to the judgment of Edom (Isa. 34:10), and to the desolation of Babylon (Isa. 13:20).

A parallel expression is used in Luke 1:50 and Eph. 3:21, with regard to the continuance of God's mercy and of the glory which is to be ascribed to Him in Christ Jesus.

The word Tsemithuth (‏צְמִיתֻת‎, <H6783>) is rendered 'for ever' in Lev. 25:23, 30, where reference is made to the continuous possession of land; but in the LXX we find εἰς βεβαίωσιν, an expression which is preserved in the N. T. in Heb. 6:16, where we read that an oath is 'for confirmation.' Perhaps there is here a special reference to the continuity of the promise through the oath sworn to Abraham.

Kedem (‏קֶדֶם‎, <H6924>, Ass. qudmu), which means that which is ancient, is used in Deut. 33:27, of the eternal God; in Prov. 8:22, of God's 'works of old' (πρὸ τοῦ αἰῶνος); and in Hab. 1:12, of God's existence from everlasting (ἀπ̓ ἀρχῆς). The Greek rendering adopted in the last passage is often found in the N. T.

Yom (‏יוֹם‎, <H3117>, Ass. yumu), day, is used in the plural number in a great variety of senses, and is rendered in the A. V. always, continuance, daily, yearly, ever, perpetually. In almost all passages where duration is implied, the Greek rendering is πάσας τὰς ἡμέρας, which has been adopted in the N. T. in Matt. 28:20, 'I am with you always.' This phrase is applied to periodical or recurrent rites, such as the lament for Jephthah's daughter (Judg. 11:40); the feast in316 Shiloh (Judg. 21:19); the worship in Shiloh (1 Sam. 1:3, 21, 2:19, 20:6); and to the offering of sacrifices (Job 1:5, Amos 4:4).

It is used of the permanence of man's duty (Deut. 5:29); of God's promises (Deut. 6:24), and of His threats (Deut. 28:33); of the continuance of evil in the heart (Gen. 6:5), and of wicked devices (Ps. 52:1). It is also used of permanent relations between man and man, or between nation and nation, e.g. between Saul and David (1 Sam. 18:29), Rehoboam and Jeroboam (2 Chron. 12:15), David and Achish (1 Sam. 28:2), Hiram and David (1 Kings 5:1). See also Jer. 35:19, 31:36, 32:39.

The word ʾEth (‏עֵת‎, <H6256>, Ass. ittu), which marks a season or opportunity, is used of duration in Job 27:10, Ps. 10:5, Prov. 6:14, 8:30, and Eccles. 9:8. The LXX renders it ἐν πάντι καιρῴ, 'on every occasion.' Compare Eph. 6:18.

Girdlestone, R. B. Girdlestone's Synonyms of the Old Testament. Grand Rapids, MI: Wm. B. Eerdmans, 1897. WORDsearch CROSS e-book.

Girdlestone's Synonyms of the Old Testament

§ 6. Teaching of the N. T

The word νόμος is very frequently used of the law of Moses, which is regarded, both in the O. and N. T., as one, though containing many ἐντολαί or specified commandments (see Matt. 22:36). This law is also called the law of the Lord, because, though it was given by Moses (John 1:17), and by the disposition of angels (Acts 7:53), it really represented the will of the Lord God (Luke 2:23).

In the four Gospels and Acts the law is referred to fifty times, and generally in the sense now mentioned; in some passages, however, it specially designates the books of Moses, according to the ordinary Jewish mode of dividing the O. T.

In Rom. 2:14 we have another sense of the word introduced. The heathen nations have not [the[1] Some render these words, 'after my word, O Melchizedek.'] law; but if it should be found that they do the things of the law (i.e. act on those great principles which lie at the root of the whole Mosaic legislation), then, though they have not [the] law, they become a law to themselves, inasmuch as they show forth in their outer life the results which the law aimed at producing, and which were written not indeed on external tables, but on their hearts; moreover, their consciousness and their inmost convictions, which lead them to disapprove of one course of action and approve of another, will bear witness with these outward results in the Day when God shall form a judicial estimate of the secrets of the heart.

With regard to the persons thus described, St. Paul says again, in verses 26, 27, that the uncircumcision, i.e. the Gentiles, who accomplish the law, will be reckoned as true Jews, and will judge those Jews who have the letter of the law and circumcision, but who nevertheless are transgressors.

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In Rom. 5:14, St. Paul says that 'Up to the time that the law was given, i.e. from Adam to Moses, sin was in the world (and among the heathen nations which have not heard of Christ's salvation sin is still in the world; nor did the command that all men everywhere should repent go forth till the Day of Pentecost); but sin is not reckoned where there is no law; and yet death, the fruit and penalty of sin, reigned all this time, even on those whose sins were committed under far less aggravated circumstances than the transgression of Adam.' Hence we are left to imply that there is some law which all the heathen have transgressed, and that in all the children of men there has been such a departure from God as has justified Him in inflicting death. Sin was in them, though not in the form of rebellion against the law of Moses.

In other passages the word νόμος rather signifies order or principle. This is sometimes the case with davar, word, in the O. T., as in the familiar sentence, 'Thou art a priest for ever after the order of Melchizedek.' In Rom. 3:27, St. Paul asks, 'On what principle (A. Y. by what law) is a man accounted righteous] on the principle of works? no; on the principle of faith.' So again in Rom. 8:2, 'The binding principle of the spirit of life in Christ Jesus hath made me free from the binding principle of sin and death.' In Rom. 7:2 the word is used in two senses, 'The married woman is bound by law (i.e. by the law of Moses) to her living husband; but if the husband dies she is liberated[2] The word κατηργήται is not an easy word to translate. It signifies a complete abolition of that relationship which had previously existed. from the bond or tie which had existed between the two parties.' So, carrying out the parallel, we may understand verse 6, 'Now we are liberated from the bond which connected us with the flesh, sin, and the letter of the law, for we have been identified through faith with the death of Christ—a death whereby sin was overcome, the flesh was made an instrument of good instead of evil, and the letter of the law had its complete fulfilment and consequent abolition.' When St. Paul said, 'I was living without the law once' (Rom. 7:9), he seems to be referring to a part of his previous history during which sin lay dormant in him. But when the commandment came—i.e. some special commandment of the law which went against Paul's manner of life and natural dispositions—sin burst212 forth into a new life,[1] The word ἀνέζησε seems to imply that he had felt its power before, but that he had, as he thought, quite overcome it, so that he supposed it was dead. He had brought himself into complete harmony with the law as he imagined, but suddenly a special commandment in the law was pressed upon his attention, and brought out the old Adam in renewed vigour. whilst I died, i.e. trespassed and so brought death on myself; and the commandment in question which if I had kept it would have kept me in the way of life, proved practically a means of leading me to death. For sin, receiving an impetus (ἀφορμήν) from the commandment, deceived me (as it is the way of all sin to do, see Gen. 3:13, 1 Tim. 2:14, James 1:14), and made use of the law of God to slay me. Perhaps Paul's reference to a point of his past history in Gal. 2:19, may be explained in the same way, 'I through the law died to the law, that I might live to Christ,' i.e. the law taught me my sinfulness and led me to believe in Christ, and accordingly I did what all converted Jews must do—I died to the law, identifying myself with Christ in His death, that I might live no longer to myself, but to Him who died for me. The words διὰ νόμου might, however, be explained by a similar phrase in Rom. 2:27 (διὰ γράμματος), as 'although I had the law,' or 'in spite of the law.' We find δικαίωμα ten times in the N. T. In seven of these passages it conveys the O. T. word precept, namely, Luke 1:6; Rom. 1:32, 2:26, 8:4 (A. V. the righteousness of the law); Heb. 9:1, 10; Rev. 15:4. In Rev. 19:8, we are obliged to render the word 'the righteousnesses of the saints;' so in Rom. 5:16,' The gift is of many offences unto righteousness (A. V. justification); verse 18, 'by one righteousness' (A. V. by the righteousness of one).

The words ἐντέλλεσθαι and ἐντολή are used of the charges contained in the law. They are also applied to the orders given by Christ Himself, the new Lawgiver; see Matt. 28:20; John 15:14, 17; Acts 1:2, 13:47. The latter class of passages shows that the Lord laid great stress on the keeping of His commandments. The ἐντολή spoken of in various verses of Rom. 7. was doubtless some portion of the Mosaic commandments; but the 'holy commandment' of 2 Pet. 2:21 must be referred to the charge laid down by our Lord; see also 2 Pet. 3:2.

The verb ἐπισκέπτομαι is used ten times in the N. T., and generally, if not always, signifies visitation for purposes of mercy. The kindred term ἐπισκοπεῖν is used in Heb. 12:15 and 1 Pet. 5:2, and denotes responsibility and watchfulness rather than rule.213 The Lord is called the Shepherd and Watcher over our souls or lives, 1 Pet. 2:25. The apostles had a charge of the same kind, though more limited, Acts 1:20; and the Ephesian elders are told to take heed to the flock over which the Holy Ghost had appointed them as watchers, Acts 20:28. The word ἐπίσκοπος, which is found in these two places, gradually assumed a more technical sense, and stood for the whole office, of which this careful watching was only a part (1 Tim. 3:1, 2, and Titus 1:7).[1] It has been said that 'in the incumbent of a large London parish, with curates, Scripture readers, district visitors, lay agents, and Sunday school teachers, dependent on his piety, zeal, vigour, ability, and force of character, for direction, stimulus, encouragement, superintendence and tone, we seem to have the best representative now in existence of the Primitive Bishop.' See Church Missionary Intelligencer for April 1871; and on the whole subject of the Primitive Christian ministry consult Dr. Lightfoot's Essay in his 'Commentary on the Epistle to the Philippians.'

The word ἐπισκοπή occurs in Luke 19:44, where the Lord spoke of the doom which was coming on Jerusalem, because she knew not the time of her visitation. This was the visitation of God's mercy and grace in the Person of Christ, of whom it is said that 'He came unto his own (property), and his own (people) received him not.' Compare Luke 1:68, 78, with John 1:11. There is another day of visitation yet to come, in which the mercy of God in Christ will be more gloriously manifested. See 1 Pet. 2:12.

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Girdlestone, R. B. Girdlestone's Synonyms of the Old Testament. Grand Rapids, MI: Wm. B. Eerdmans, 1897. WORDsearch CROSS e-book.

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