Complete Word Study Dictionary NT with KJV

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Description

This dictionary can also be purchased as part of a two-volume set.

The Complete Word Study Dictionary New Testament is a wonderful tool for anyone interested in studying the words of the New Testament. This monumental work is the result of 46 years of research by the editor, Dr. Spiros Zodhiates.

This dictionary gives you in-depth definitions and explanations for every word used in the Greek New Testament. It's easy to use with no knowledge of Greek language required! Each entry is indexed by it's English translation and Strong's Number. We've included access to the King James Version New Testament text with Strong's numbers for you to easily lookup a definition as you read. Or if you already own the KJV with Strong's Exhaustive Concordance or New American Standard Exhaustive Concordance, you can access the definitions by tapping on the Strong's numbers included with the Bible text.

As you read the entries in the dictionary, the idiom and nuance of the original Greek text will open up before you, and you will arrive at a deeper understanding of God's Word.

Features

• Covers every Greek word used in the New Testament
• Definitions include derivation, etymology (word history), exegetical commentary, synonyms and antonyms.
• Based on the lexicon of Edward Robinson (as revised by Alexander Negris and John Duncan), with constant reference to and citations from the works of John Parkhurst and Hermann Cremer.
• FREE BONUS! Includes King James Version New Testament text with Strong's numbers so you can easily access definitions.
• Easy to use!
• Look up by Strong's number. Open the KJV New Testament and choose to show Strong's Numbers. Open a second window with The Complete Word Study Dictionary New Testament. Tap on any Strong's number in the KJV text to see a definition of the underlying Greek word.
• Look up by the English word. Choose an English word from the book index or highlight any word in the New Testament and tap the "Look Up" icon. You'll get a list of Strong's numbers related to that word and a list of verses where that word is used.

From the Preface

"The greatest benefit of this dictionary will undoubtedly be realized by the person who has taken the time and exercised the discipline and diligence to study the Greek grammar and language of the New Testament. However, the student of the Word of God need not know Greek grammar or even the Greek alphabet to be greatly helped by this unique dictionary."

Sample Text

Definition for Greek word assigned to Strong's number G25: To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from phileo (5368), to love, indicating feelings, warm affection, the kind of love expressed by a kiss (philema [5370]).

(I) To love, to regard with strong affection (Lk 7:42; Jn 3:35; 8:42; 21:15; 2Co 9:7; Rev 3:9; Sept.: Ge 24:67; Ru 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Ep 2:4 [cf. 2Sa 13:15]). Perf. pass. part. egapemenos, beloved (Ep 1:6; Col 3:12).

(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mt 6:24; 22:37; Mk 12:30,33; Lk 16:13; Ro 8:28; Sept.: 1Sa 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Ep 6:24; Jas 1:12; 2:5; Sept.: Ex 20:6; Dt 5:10).

(III) To love, i.e., to regard with favor, goodwill, benevolence (Mk 10:21; Lk 7:5; Jn 10:17). In other passages the effects of benevolence are expressed as to wish well to or do good to. To love one's neighbor, one's enemies (Mt 5:43; 19:19; 22:39; Lk 6:32). The fut. imper., agapeseis, especially in regard to one's enemies, should not necessarily be taken to mean doing that which will please them, but choosing to show them favor and goodwill (Mt 5:43,44). One should realize the need of people to be changed through Christ's grace, and do everything possible to bring them to a knowledge of the Lord. This may involve expressions of benevolence or even discipline and punishment, all as the outworking of this love. In 2 Co 12:15 it means, "even if, having conferred greater benefits on you, I receive less from you" (a.t.).

(IV) Spoken of things, to love, i.e., to delight in (Lk 11:43; Jn 3:19; Heb 1:9; 1Jn 2:15). The expression "not to love" means to neglect, disregard, condemn (Rev 12:11, meaning they condemned their lives even unto death, i.e., they willingly exposed themselves to death). Other references: Mt 5:44,46; Mk 12:31; Lk 6:27,35; 7:47; 10:27; Jn 3:16; 11:5; 12:43; 13:1,23,34; 14:15,21,23,24,28,31; 15:9,12,17; 17:23,24,26; 19:26; 21:7,16,20; Ro 8:37; 9:13,25; 13:8,9; 1Co 2:9; 8:3; 2Co 11:11; Ga 2:20; 5:14; Ep 5:2,25,28,33; Col 3:19; 1Th 1:4; 4:9; 2Th 2:13,16; 2Ti 4:8,10; Heb 12:6; Jas 2:8; 1Pe 1:8,22; 2:17; 3:10; 2Pe 2:15; 1Jn 2:10; 3:10,11,14,18,23; 4:7,8,10-12,19-21; 5:1,2; Rev 1:5; 20:9.

(V) Contrast with phileo (5368), to be content with, denoting common interests, hence to befriend. Most scholars agree that agapao is used of God's love toward man and vice versa, but phileo is rarely used by God of the love of men toward Him. In Jn 21:15,16, it is a statement by Peter to Jesus and in verse seventeen it is only a question by Jesus to Peter. In verses fifteen and sixteen while Jesus was asking Peter, Agapas me? "Do you love me?" (a.t.) Peter was answering, Philo se, "I am your friend" (a.t.). In verse seventeen for the third time Jesus asked Peter, but this time He said, Phileis me?, "Are you my friend?" (a.t.). Jesus indeed makes us His friends in His great condescension, but for us to call ourselves His friends is somewhat of a presumption.

In the first question of Jesus to Peter in Jn 21:15, there is the comparison of love (agape) toward Himself versus love toward material things, possibly the fish and bread which all were eating. The expression "more than these" may very well refer to the love of the other disciples present (Jn 21:2). Jesus was asking whether Peter's love was greater than that of the other disciples. In this question of Jesus to Peter in Jn 21:15 there is also the comparison of love (agape) toward Himself versus the love of the other disciples present (Jn 21:2). Again Jesus was asking whether Peter's love was greater than that of the other disciples. Peter in his answer used the expression su oidas hoti philo se, "thou knowest [oida (1492), to know intuitively] that I am your friend [phileo(5368)]" (a.t.). That was an upgrading by Peter of his devotion to Christ. The Lord, however, intuitively knew that Peter had not accepted His determination to die while He could avoid death (Mt 16:22,23). Not only did Peter not acknowledge Jesus as his friend, but denied that he even knew Him (Mt 26:69-75), even as Jesus had predicted Peter would (Mt 26:31-35). The Lord did not accept Peter's self- upgraded love from agape (26) to philia (5373), friendship. We love (agapao) God because He first loved us (1Jn 4:10). But none of us, especially Peter, earn the right to declare ourselves friends (philos [5384]) of God. He alone can declare us as such, even as He did Abraham (Jas 2:23).

The second question Jesus asked Peter was not the same as the first. It was not a question of comparison. He did not ask Peter, "Do you love [agapao] me more than these?" but simply "Do you love me [agapo]?" (author's translations). The Lord would be pleased with a personal statement of reciprocation of His love without a comparison of oneself to others. Jesus, being God incarnate, has intuitive knowledge of each one of His children. Thus the Lord would not accept Peter's confession of personal attachment to Himself as that of friendship. Jesus intuitively knew that Peter was not always His devoted friend, for He knew that Peter would deny Him. Some have suggested that in this passage Christ was providing an opportunity for Peter to "redeem" himself from the earlier denial of the Lord.

The third question of Jesus to Peter was different, "Do you love me [phileo, Are you my friend]?" (a.t.). Are your interests, now that you have seen Me risen from the dead, different than before the resurrection? Peter became sorrowful because he understood the deeper meaning of Jesus' question (Jn 21:17). His answer utilized two similar, but distinct verbs, oida, to know intuitively, and ginosko (1097), to know experientially: "Lord, thou knowest, [oidas, intuitively] all things. Thou knowest [ginoskeis, know experientially] that I love thee [philo, that I am now your friend]." When it comes to the expression of the love of the Father God to the Son God, both verbs, agapao and phileo, are used. Jn 3:35 states, "The Father loveth [agapa] the Son and hath given all things into his hand." In Jn 5:20 we read, "For the Father loveth [philei] the Son, and showeth him all things that himself doeth."

Agapao and never phileo is used of love toward our enemies. The range of phileo is wider than that of agapao which stands higher than phileo because of its moral import, i.e., love that expresses compassion. We are thus commanded to love (agapao) our enemies, to do what is necessary to turn them to Christ, but never to befriend them (phileo) by adopting their interests and becoming friends on their level.

(NOTE: In PocketBible, above definitions include the word being defined in the actual Greek text. Italicized words are transliterated as well; diacritic marks are missing in this example page.)

About the Author(s)

Spiros Zodhiates Th.D. is a recognized authority on the Greek New Testament. He is the author of over 207 books and booklets in English, as well as 82 books and booklets in Greek. He is Editor-in-Chief of Pulpit and Bible Study Helps, a monthly tabloid received by ministers and church workers in the USA, India, Indonesia and Mexico. He is responsible for introducing Modern Greek pronunciation of Classical and Koine Greek into US Colleges and universities through A Guide to Modern Greek Pronunciation and his tape recordings of the entire Koine New Testament (Nestle's text) in Modern Greek Pronunciation.

Dr. Zodhiates was born on the island of Cyprus. After completing his Greek education, he attended the American University in Cairo, Egypt, received his Th.B. degree from the National Bible Institute (now Shelton College) in New York, and his M.A. from New York University. In 1978, he earned his Doctor of Theology from Luther Rice Seminary of Jacksonville, Florida. He is also the recipient of several honorary doctorates.

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