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Saturday, April 20th, 2024
the Third Week after Easter
the Third Week after Easter
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Bible Dictionaries
Vine's Expository Dictionary of NT Words
Search Results: "doubt
Title Matches: 2
Doubt, Doubtful, Doubting
) always used in the Middle Voice, lit. means "to be without a way" (a, negative, poros, "a way, transit"), "to be without resources, embarrassed, in doubt, perplexity, at a loss," as was Herod regarding John the Baptist, Mark 6:20 (RV, following the most authentic mss., "was much perplexed"); as the
) always used in the Middle Voice, lit. means "to be without a way" (a, negative, poros, "a way, transit"), "to be without resources, embarrassed, in doubt, perplexity, at a loss," as was Herod regarding John the Baptist, Mark 6:20 (RV, following the most authentic mss., "was much perplexed"); as the
Doubt, Doubtless
— Adverb — pantos — pan'-toce ) see ALTOGETHER , B. Notes: (1) In 2 Corinthians 12:1 the best texts have no word representing "doubtless." (2) In Luke 11:20 , the particle ara, AV, "no doubt," means "then" (RV). (3) In 1 Corinthians 9:10 the conjunction gar, AV, "no doubt,"
— Adverb — pantos — pan'-toce ) see ALTOGETHER , B. Notes: (1) In 2 Corinthians 12:1 the best texts have no word representing "doubtless." (2) In Luke 11:20 , the particle ara, AV, "no doubt," means "then" (RV). (3) In 1 Corinthians 9:10 the conjunction gar, AV, "no doubt,"
Approximate Matches: 1 - 18 of 21
All
without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Corinthians 9:22 ; "altogether," 1 Corinthians 9:10 ; "no doubt, doubtless," Luke 4:23 , RV (AV, surely"); Acts 28:4 . In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a
without a negative, signifies "wholly, entirely, by all means," Acts 18:21 (AV); 1 Corinthians 9:22 ; "altogether," 1 Corinthians 9:10 ; "no doubt, doubtless," Luke 4:23 , RV (AV, surely"); Acts 28:4 . In 21:22 it is translated "certainly," RV, for AV, "needs" (lit., "by all means"). With a
Altogether
1 Corinthians 5:10 (where the RV margin gives the alternative meaning, "not at all" (meaning the fornicators of this world) and 1 Corinthians 9:10 (marg., "doubtless"). The other renderings are, in Luke 4:23 , "doubtless" (AV, "surely"); in Acts 18:21 , "by all means," (AV, "only"); so in 1 Corinthians
1 Corinthians 5:10 (where the RV margin gives the alternative meaning, "not at all" (meaning the fornicators of this world) and 1 Corinthians 9:10 (marg., "doubtless"). The other renderings are, in Luke 4:23 , "doubtless" (AV, "surely"); in Acts 18:21 , "by all means," (AV, "only"); so in 1 Corinthians
Barren
23:29 ; and with a spiritual significance in Galatians 4:27 , in a quotation from Isaiah 54:1 . The circumstances of Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the Apostle to the contrast between the works of the Law and the promise by grace. 2: ἀργός
23:29 ; and with a spiritual significance in Galatians 4:27 , in a quotation from Isaiah 54:1 . The circumstances of Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the Apostle to the contrast between the works of the Law and the promise by grace. 2: ἀργός
Bear
* (in the sense of "carrying, supporting") For the verb "to bear" in the sense of "begetting," see BEGET. 1: βαστάζω
* (in the sense of "carrying, supporting") For the verb "to bear" in the sense of "begetting," see BEGET. 1: βαστάζω
Christian
view of the persecutor; cp. "as a thief," "as a murderer." Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa's statement in Acts 26:28 . Tacitus, writing near the end of the first century, says, "The vulgar call them
view of the persecutor; cp. "as a thief," "as a murderer." Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa's statement in Acts 26:28 . Tacitus, writing near the end of the first century, says, "The vulgar call them
Contend
1: ἀθλέω ► (Strong's #118 — Verb — athleo — ath-leh'-o ) "to engage in a contest" (cp.
1: ἀθλέω ► (Strong's #118 — Verb — athleo — ath-leh'-o ) "to engage in a contest" (cp.
Cut
(b) metaphorically, in the Middle Voice, of "cutting off oneself," to excommunicate, Galatians 5:12 , of the Judaizing teachers, with a reference, no doubt, to circumcision. 3: ἐκκόπτω ► (Strong's #1581 — Verb — ekkopto — ek-kop'-to
(b) metaphorically, in the Middle Voice, of "cutting off oneself," to excommunicate, Galatians 5:12 , of the Judaizing teachers, with a reference, no doubt, to circumcision. 3: ἐκκόπτω ► (Strong's #1581 — Verb — ekkopto — ek-kop'-to
Differ, Differing, Different, Difference
1:22 , where the Middle Voice is used, the AV has "making a difference," the RV, adopting the alternative reading, the accusative case, has "who are in doubt," a meaning found in Matthew 21:21 ; Mark 11:23 ; Acts 10:20 ; Romans 14:23 ; James 1:6 ; 2:4 . See CONTEND. B — 1: διαίρεσις
1:22 , where the Middle Voice is used, the AV has "making a difference," the RV, adopting the alternative reading, the accusative case, has "who are in doubt," a meaning found in Matthew 21:21 ; Mark 11:23 ; Acts 10:20 ; Romans 14:23 ; James 1:6 ; 2:4 . See CONTEND. B — 1: διαίρεσις
Fast, Fasting
and simplicity of motive. The answers of Christ to the questions of the disciples of John and of the Pharisees reveal His whole purpose and method. No doubt He and His followers observed such a fast as that on the Day of Atonement, but He imposed no frequent "fasts" in addition. What He taught was suitable
and simplicity of motive. The answers of Christ to the questions of the disciples of John and of the Pharisees reveal His whole purpose and method. No doubt He and His followers observed such a fast as that on the Day of Atonement, but He imposed no frequent "fasts" in addition. What He taught was suitable
Forewarn
practice of the evils mentioned, but that he had told them before of the consequence and was now repeating his warning, as leaving no possible room for doubt or misunderstanding; in 1 Thessalonians 3:4 , the subject told before was the affliction consequent upon the preaching of the Gospel; in 1 Thessalonians
practice of the evils mentioned, but that he had told them before of the consequence and was now repeating his warning, as leaving no possible room for doubt or misunderstanding; in 1 Thessalonians 3:4 , the subject told before was the affliction consequent upon the preaching of the Gospel; in 1 Thessalonians
Greet, Greeting
as-pad'-zom-ahee ) signifies "to greet, welcome," or "salute." In the AV it is chiefly rendered by either of the verbs "to greet" or "to salute." "There is little doubt that the revisers have done wisely in giving 'salute' ... in the passages where AV has 'greet.' For the cursory reader is sure to imagine a difference
as-pad'-zom-ahee ) signifies "to greet, welcome," or "salute." In the AV it is chiefly rendered by either of the verbs "to greet" or "to salute." "There is little doubt that the revisers have done wisely in giving 'salute' ... in the passages where AV has 'greet.' For the cursory reader is sure to imagine a difference
Judge
dee-ak-ree'-no ) denotes "to separate throughout" (dia, and No. 1), "discriminate, discern," and hence, "to decide, to judge" (also "to contend, to hesitate, to doubt"); it is rendered "to judge" in 1 Corinthians 6:5 , in the sense of arbitrating; in 1 Corinthians 11:31 (1st part), the RV has "(if we)
dee-ak-ree'-no ) denotes "to separate throughout" (dia, and No. 1), "discriminate, discern," and hence, "to decide, to judge" (also "to contend, to hesitate, to doubt"); it is rendered "to judge" in 1 Corinthians 6:5 , in the sense of arbitrating; in 1 Corinthians 11:31 (1st part), the RV has "(if we)
Lift
1: ἐγείρω ► (Strong's #1453 — Verb — egeiro — eg-i'-ro ) "to awaken, raise up," is
1: ἐγείρω ► (Strong's #1453 — Verb — egeiro — eg-i'-ro ) "to awaken, raise up," is
Partial, Partiality
"to separate, distinguish, discern, judge, decide" (dia, "asunder," krino, "to judge"), also came to mean "to be divided in one's mind, to hesitate, doubt," and had this significance in Hellenistic Greek (though not so found in the Sept.). For the AV, "are ye (not) partial" in James 2:4 , see DIVIDE
"to separate, distinguish, discern, judge, decide" (dia, "asunder," krino, "to judge"), also came to mean "to be divided in one's mind, to hesitate, doubt," and had this significance in Hellenistic Greek (though not so found in the Sept.). For the AV, "are ye (not) partial" in James 2:4 , see DIVIDE
Perplex, Perplexity
A — 1: ἀπορέω ► (Strong's #639 — Verb — aporeo — ap-or-eh'-o ) is rendered "perplexed"
A — 1: ἀπορέω ► (Strong's #639 — Verb — aporeo — ap-or-eh'-o ) is rendered "perplexed"
Spoil, Spoiling
Him, as, e.g., in the wilderness and in the garden of Gethsemane. The exposition given by Lightfoot and others seems to be the right one. There is no doubt that Satan and his hosts gathered together to attack the soul of Christ, while He was enduring, in propitiatory sacrifice, the judgment due to our
Him, as, e.g., in the wilderness and in the garden of Gethsemane. The exposition given by Lightfoot and others seems to be the right one. There is no doubt that Satan and his hosts gathered together to attack the soul of Christ, while He was enduring, in propitiatory sacrifice, the judgment due to our
Suspense
* for suspense (hold in) see doubt , no. 6
* for suspense (hold in) see doubt , no. 6
Testator
advocacies of the idea of a will, the weight of evidence is confirmatory of what Hatch, in Essays in Biblical Greek, p. 48, says: "There can be little doubt that the word (diatheke) must be invariably taken in this sense of 'covenant' in the NT, and especially in a book so impregnated with the language
advocacies of the idea of a will, the weight of evidence is confirmatory of what Hatch, in Essays in Biblical Greek, p. 48, says: "There can be little doubt that the word (diatheke) must be invariably taken in this sense of 'covenant' in the NT, and especially in a book so impregnated with the language
