Holy Spirit Fullness is promised to every redeemed child of God, but the promise must be received (Acts 2:38, 39). This experience is pivotal to New Testament church life being replicated in any era. It was pursued passionately by the early church (note Acts 8 and 19, seeing the discerning instruction Peter, John, and Paul gave new converts to receive the fullness of the Holy Spirit). This experience opens the door to Holy Spirit Gifts and Power and calls each Spirit-filled believer to a responsible balance in Prophecy and the Scriptures. Such spiritually enabled, biblically balanced living will result in discovering the broad dimensions of The Holy Spirit and Restoration—witnessing His works of grace and power ongoingly.
Cluster Five: Spiritual Unity Precepts
True Spirit-fullness will breed a passion for unity among the Lord’s people. It is Jesus Himself who has issued the Call to Unity (John 17:11), and His Spirit confirms The Power of Unity wherever that call is answered. In a real sense, this is a revelation of the “new creation” in Christ (2 Cor. 5), which begins by breaking down the walls of pride that reduce human beings holding an appropriate value for the Human Worth and Divine Destiny of all—especially for those different from them, ethnically, denominationally, culturally, economically, politically, or otherwise. The Reconciling Ministry flows from those who capture Jesus’ vision for the unity of His people bringing the gospel to all humankind (John 17:21).
Cluster Six: Spiritual Leadership Precepts
The Scriptures call for a transmission of the Traits of Spiritual Leadership as each new spiritual generation teaches the next (2 Tim. 2:1–3). This begins in the most practical way, as Family life principles are modeled by leaders and molded in disciples. Further, where faithful pastoral leadership accepts its role, not only will both genders be released into fruitfulness and ministry (see Women in God’s Design and Biblical Women), but the Holy Spirit of the “new and living way” will constantly renew and revive the church. Moving Into and Through Revival is written by a pastor who gained key lessons from a dramatic visitation among his congregation. Finally, all true revival will issue in caring for the poor, the hungry, the broken, and the fallen, as Serving Human Need reflects God’s love to the world around us who have found that love.
Cluster Seven: Spiritual Stewardship Precepts
Jesus repeatedly taught on faith at both dimensions—in the spiritual realm and in the material as well. He was never apologetic when speaking about the practical issues of financial stewardship or Lifestyle Stewardship, and His disciples need never be either. Part of the curse of sin is the impact seen in human poverty; and while salvation is a much larger issue than a return to financial health, God’s Word is full of counsel and promise in that regard. Seed Faith is a life principle that incorporates multiple dimensions of life. God’s Abundance is clearly within the Savior’s broad promise of His saving purpose (John 10:10). Divine Principles of Money Management call each believer to learn the keys to faithful stewardship so that life-principles are not violated through habit, ignorance, or disobedience. There is joy in applying these points of spiritual wisdom.
Cluster Eight: Supernatural Ministry Precepts
The ministry of the supernatural is the heritage of the church according to Jesus’ own words (John 14:12–14). To pursue supernatural ministry is not a quest for the sensational, but a quest to allow the Holy Spirit to glorify Jesus by doing His works through His body. Fundamental to the church’s mission is The Ministry of Divine Healing, as well as Ministering Deliverance from Bondage—seeing the sick made whole and the demonized made free (Mark 16:17). The path of Miracles is the portion of those who pursue God’s call to faith for achievements that transcend human abilities and imagination, and Power Ministry Through God’s Spirit brings such things into being. Leaders will especially appreciate one pastor’s outlining of keys he has found for Shepherding Amid the Supernatural, that is, for leading and feeding the flock in ways that move beyond the miraculous into the ongoing practice of continual growth in the practical realities of daily life and service for Jesus.
Cluster Nine: Global Outreach Precepts
Four articles written by broadly experienced leaders in today’s church provide a cluster of focuses on the challenge of ministering the gospel today.
• Evangelist Reinhard Bonnke calls us all to become Aflame with Passion for World Evangelism, a passion that has made him the most penetrating evangelist in the world for impacting Third World nations.
• Missionary John D. Dawson has led a pathway for Ministering Healing Among the Nations through his insightful, skilled, and anointed ability for bringing people of formerly hostile cultures together. He points the way toward reconciliation and representational repentance, thus unlocking the door to nationwide evangelism.
• The presence of God sweeping the Earth is calling the church to a new dimension of sensitivity to His present work among His ancient people, the Jews. Shira Sorko-Ram, a Messianic Israeli, writes to help us in Understanding Messianic Jewish Ministry.
• How to Lead a Person to the Savior is provided by Brent Price, whose practical role as a week-to-week shepherd of his congregation, helping people one-at-a-time come to Jesus, is joined to his personal gift as a stimulator of those he leads to Christ, to themselves lead others to the Lord.
Getting Started with Kingdom Dynamics
Following is a list of the Kingdom Dynamics chain-referenced through the Scriptures, along with their shortened titles which appear in capital letters in each Kingdom Dynamics entry and with the reference that opens each chain in the Bible text. The author (or authors) of each Kingdom Dynamics topic is also listed, along with his or her initials, which will appear at the end of each entry. In several cases, individual Kingdom Dynamics entries are the product of collaboration between an author and Jack W. Hayford. In those instances, his initials appear following that entry, though he is not named as a coauthor in this list.
* Many of Joy Dawson’s contributions were originally published in or drawn from her excellent book, Intercession, Thrilling and Fulfilling (YWAM Publishing, Seattle, Washington, 1997). The scriptures addresses listed below correspond to Kingdom Dynamics entries taken in whole or in part from the page numbers (also listed) in Intercession, Thrilling and Fulfilling:
Is. 41:15 (p. 182)
Is. 64:1–3 (pp. 93, 171)
Deut. 9:20 (pp. 29, 30)
Is. 55:9 (p.132)
Rom. 8:26 (pp.152, 153)
Ezek. 22:30 (53, 54)
Eph. 6:18 (pp. 157, 158)
Understanding important key words helps you better understand God’s Word. That is why detailed, easy-to-understand definitions are included for more than 550 important terms.
Each Word Wealth listing is located within the Bible text, near the verse where the featured word appears. English spellings of original Greek and Hebrew words are given, along with helpful insight into the derivation, as well as the Strong’s Concordance numerical listing for each word. Strong’s numbers in regular type refer to the numbers from the Hebrew dictionary in the back of Strong’s. Strong’s numbers in italicized (slanted) type refer to numbers from the Greek dictionary in the back of Strong’s. In the center column, you will also find cross-referencing to the locations of related Word Wealth entries. Word Wealth illuminates key passages and expands your overall understanding of Scripture.
Following is an index providing this information about each entry: 1) English word treated; 2) Greek or Hebrew transliteration; and 3) the Scripture reference where the Word Wealth definition is located.
Word Wealth Index
able, yakol • Num. 13:30
able, dunamai • Jude 24
abundance (have), perisseuo • Matt. 25:29
abundantly (superabundance), perissos • John 10:10
abundantly (something done or possessed), perissoteros • 2 Cor. 2:4
accord (with one), homothumadon • Acts 2:1
accounted, chashab • Gen. 15:6
accounted, logidzomai • Rom. 4:3
accursed, anathema • 1 Cor. 12:3
adultery, moicheia • John 8:3
age, aion • Matt. 28:20
agree, sumphoneo • Matt. 18:19
Almighty, shadday • Ps. 91:1
altar, mizbeach • 2 Kin. 12:9
ambassador, presbeuo • Eph. 6:20
ancients, zaqen • Ps. 119:100
angel, mal’ach • 2 Chr. 32:21
angels, angelos • Matt. 4:11
anger (observable, fierce), ’aph • Judg. 10:7
anger (from repeated irritation), cha‘ as • 1 Kin. 16:2
anointed, mashach • Is. 61:1
another, allos • John 14:16
apostles, apostolos • 1 Cor. 12:28
appears, phaneroo • Col. 3:4
appointed time, mo‘ed • Num. 9:2
ashamed, bush • Ezek. 16:63
ask, aiteo • Matt. 7:7
assembly, qahal • Lev. 16:17
atonement (make), chaphar • Num. 15:25
authority, dunastes • Acts 8:27
Baal, ba‘ al • Hos. 2:8
babbler, spermologos • Acts 17:18
backslidings, meshubah • Jer. 5:6
baptism, baptisma • Matt. 21:25
beauty, yophi • Ezek. 28:12
been done, ergazomai • John 3:21
believe, aman • 2 Chr. 20:20
believe, pisteuo • Rom. 10:9
blasphemous, blaspemos • Acts 6:11
blemish (without), tamim • Lev. 23:12
bless, barach • Ps. 145:2
bless, eulogeo • Luke 6:28
blessed, ’ashar • Prov. 31:28
blessed, makarios • Matt. 5:3
blindness, porosis • Rom. 11:25
blood, dam • Lev. 17:11
blood, haima • 1 John 1:7
boldness, parrhesia • Acts 4:31
breath, neshamah • Ps. 150:6
brethren, ’ach • Ps. 133:1
brotherly love, philadelphia • Heb. 13:1
built, banah • Zech. 1:16
call (cry out, shout, proclaim), qara’ • Jer. 33:3
called (invite, summons), kaleo • Gal. 1:6
care, merimna • 1 Pet. 5:7
caught up, harpadzo • 1 Thess. 4:17
charge, parangelia • Acts 16:24
cheerful, hilaros • 2 Cor. 9:7
cheerfulness, hilarotes • Rom. 12:8
cherubim, keruvim • Ex. 25:18
chose, bachar • 1 Kin. 11:34
chosen, eklektos • 1 Pet. 2:9
Christ, Christos • 2 Tim. 4:22
church, ecclesia • Acts 8:1
clap, taqa‘ • Ps. 47:1
cleansed, taher • Lev. 14:31
clears, naqah • Num. 14:18
comfort (console, deep empathy),nacham • Ps. 23:4
comfort (strengthening presence),paraklesis • Acts 9:31
coming, parousia • 1 Cor. 15:23
commandments, mitsvah • Ps. 119:35
commit, galal • Prov. 16:3
committed fornication, porneuo • Rev. 17:2
companion, chaber • Ps. 119:63
company, tsaba’ • Ps. 68:11
compassion (moved with), splanchnizomai • Matt. 14:14
compels, angareuo • Matt. 5:41
compels, sunecho • 2 Cor. 5:14
complete, katartisis • 2 Cor. 13:9
comprehend, katalambano • John 1:5
confidence, peitho • 2 Thess. 3:4
confirming, bebaioo • Mark 16:20
conformed, suschematizo • Rom. 12:2
congregation, ‘ edah • Josh. 22:17
conquerors (more than), hupernikao • Rom. 8:37
continually, tamid • Ex. 28:30
correct, yasar • Jer. 10:24
counsel, ‘ etsah • Zech. 6:13
courtesy, epieikeia • Acts 24:4
covenant (pledge, treaty, agreement), berit • Gen. 17:7
covenant (will, testament, pact), diatheke • Mark 14:24
covetous, pleonektes • 1 Cor. 6:10
craftiness, panourgia • 1 Cor. 3:19
created, bara’ • Gen. 1:1
creation, ktisis • Col. 1:15
creature, ktisma • Rev. 5:13
crush, suntribo • Rom. 16:20
cures, iasis • Luke 13:32
darkness, skotos • Luke 11:35
darkness, scotia • John 12:46
day, yom • Zeph. 1:7
delights, chafets • Ps. 112:1
delivered, paradidomi • Luke 23:25
desire, zeloo • 1 Cor. 14:1
desired, epithumeo • Matt. 13:17
despised, ma’as • Amos 2:4
destroy, apollumi • Luke 9:56
direct, yashar • Prov. 3:6
disaster, hubris • Acts 27:10
disciples, mathetes • Matt. 10:1
dominion, moshel • Zech. 9:10
done no wrong (I have), adikeo • Acts 25:10
doubting, diakrino • Acts 11:12
downcast, tapeinos • 2 Cor. 7:6
dreams, chalom • Joel 2:28
dwell (temporarily reside), gur • Jer. 42:17
dwellings, mishchan • Is. 32:18
eager, spoudazo • Gal. 2:10
easy, chresto • Matt. 11:30
effectively, energeo • 1 Thess. 2:13
eldership, presbuterion • 1 Tim. 4:14
endurance, hupomone • Heb. 10:36
endure (stand firm under pressure), anechomai • 2 Thess. 1:4
endures (hold out under stress), hupomeno • Matt. 24:11
enraged, orgizo • Rev. 12:17
ephod, ’ephod • Ex. 35:27
equipping, katartismos • Eph. 4:12
error, plane • Jude 11
esteemed, megaluno • Acts 5:13
ever, ‘ad • Mic. 4:5
everlasting, aionios • Rev. 14:6
evil, ra‘ • Ps. 5:4
exalted (elevate, lift up, extol), rum • Ps. 18:46
exalted (highly; to highest position), huperupsoo • Phil. 2:9
example, hupogrammos • 1 Pet. 2:21
excellence, huperbole • 2 Cor. 4:7
faith, pistis • Mark 11:22
faithful, ’emunah • Prov. 28:20
families, mishpachah • Gen. 12:3
fast, tsom • Jon. 3:5
father, ’ab • Ps. 68:5
favor, ratson • Deut. 33:23
fear (reverence, awe), morah • Is. 8:13
fear (startled, sudden fear), pachad • Hos. 3:5
fear (panic, alarm), phobeo • Matt. 10:26
fear (of terror, flight), phobos • 1 John 4:18
feared, yare’ • Ex. 1:17
feed, ra‘ ah • Is. 40:11
fellowship, koinonia • Acts 2:42
fervent, zeo • Acts 18:25
fill (fill up, fulfill), male’ • Jer. 23:24
fill (satisfied with abundance), chortazo • Matt. 15:33
flesh (body), basar • Job 19:26
flesh (literal—body, spiritual—lower nature), sarx • Matt. 26:41
follow, akoloutheo • John 13:36
foreigners, paroikos • Eph. 2:19
forever, olam • Ps. 136:1
forgives, salach • Ps. 103:3
forgiving, charizomai • Col. 3:13
formed, morphoo • Gal. 4:19
fornications, porneia • Matt. 15:19
framed, katartizo • Heb. 11:3
free (loosen, unshackle), patach • Jer. 40:4
free (setting at liberty), eleutheroo • Rom. 8:2
free (freedom to come and go), eleutheros • Rev. 6:15
friend (companion, neighbor), re‘ a • Prov. 17:17
friend (affectionate friend), philos • John 11:11
fullness, pleroma • Eph. 3:19
futile, mataioo • Rom. 1:21
gap, perets • Ezek. 22:30
generation, dor • Esth. 9:28
Gentiles, goyim • Ps. 106:47
gentle, epieikes • 1 Tim. 3:3
gentleness, praotes • 1 Tim. 6:11
gift, charisma • 1 Cor. 1:7
give, didomi • Acts 20:35
give rest, nu’ach • Ex. 33:14
glory (renown and visible splendor), chabod • Is. 60:1
glory (majestic, perfection), doxa • John 2:11
God (Eternal Creator), ’elohim • 2 Kin. 19:15
good (right, pleasant, happy), tob • Ezek. 34:14
good (physical and moral sense), kalos • Matt. 13:48
good (that which produces benefits), agathos • Phil. 1:6
goodness (being and doing good), agathosune • Rom. 15:14
gospel, euangelion • Mark 1:1
grace (act merciful, compassionate toward), chen • Zech. 12:10
grace (unmerited favor, undeserved blessing), charis • 2 Cor. 12:9
gracious (be), chanan • Mal. 1:9
grain offering, minchah • Num. 29:6
grave, she’ol • Hos. 13:14
great, rab • Ps. 31:19
groaning, embrimaomai • John 11:38
guarantee, arrabon • 2 Cor. 1:22
guilty, ’asham • Lev. 4:13
hand, yad • Josh. 4:24
hardened, poroo • Mark 8:17
head, rosh • Gen. 3:15
healed, therapeuo • Matt. 12:22
healing, marpe’ • Mal. 4:2
heals (who heals you), rapha’ • Ex. 15:26
health, hugiaino • 3 John 2
heart, leb • Ps. 37:4
hearts, kardia • Rev. 2:23
heaven (expanse above Earth), shamayim • 1 Kin. 8:23
heaven (regions above Earth, God’s abode), ouranos • Rev. 21:1
heirs, sunkleronomos • Heb. 11:9
Helper (alongside for strength, guidance), parakletos • John 15:26
helper (comes running to cry for help), boethos • Heb. 13:6
heresies, haireseis • 2 Pet. 2:1
high places, bamah • Ezek. 6:3
holiness, hagiosune • 1 Thess. 3:13
holy (set aside for holy purposes), qadosh • Lev. 19:2
holy (purity), hagios • Acts 7:33
honor, hadar • Ps. 8:5
hope (yearning for), tiqvah • Hos. 2:15
hope (confident expectation with sure basis), elpis • 1 Thess. 1:3
horn, qeren • Ezek. 29:21
house, bayit • 2 Sam. 7:11
humble, shaphel • Jer. 13:18
humbles, tapeinoo • Matt. 18:4
humility, tapeinophrosune • Acts 20:19
hypocrisy, hupokrisis • Gal. 2:13
hypocrites, hupokrites • Matt. 6:2
idle talk, mataiologia • 1 Tim. 1:6
idle talkers, mataiologos • Titus 1:10
immediately, eutheos • John 6:21
impart, metadidomi • Rom. 1:11
in vain, tohu • Is. 45:18
inheritance, cheleq • Zech. 2:12
iniquities (crooked direction, warped deeds), ’avon • Ps. 130:3
instruction, musar • Prov. 4:13
insulted, hubrizo • Luke 18:32
intercession (make; reaching Godwith urgent request), paga‘ • Jer. 27:18
intercession (make; plead on behalf of another), enthunchano • Heb. 7:25
jealousy, zeros • 2 Cor. 11:2
Jesus, Iesous • Phil. 4:23
joined, proskollao • Mark 10:7
joy (laud, cheering in triumph), rinnah • Ps. 30:5
joy (rejoice, glad, sugg. of dancing, leaping), gil • Hab. 3:18
joyful, sameach • 2 Chr. 7:10
judge (rule, legislate, govern), din • Deut. 32:36
judge (decide a matter and verdict), shaphat • Judg. 2:18
judge (make opinion, pass decision), krino • John 18:31
judgment, krisis • Matt. 5:22
judgment, krima • Rev. 20:4
judgment seat, bema • Matt. 27:19
judgments, mishpat • Num. 36:13
just, dikaios • Matt. 1:19
justified, dikaioo • Matt. 12:37
keep a feast, chagag • Ex. 23:14
kept, phroureo • 1 Pet. 1:5
kindness, philanthropia • Acts 28:2
kindness, chrestotes • Gal. 5:22
know (perceive, be acquainted with), yada‘ • Ex. 3:7
know (recognition of truth by personal experience), ginosko • John 8:32
knowledge, da‘ at • Mal. 2:7
lack, hustereo • Luke 22:35
lamb, arnion • Rev. 6:1
land, ’eretz • Ex. 32:13
laugh, sachaq • Eccl. 3:4
law, torah • Is. 42:21
layers, ma‘ alah • Amos 9:6
left, aphiemi • Mark 1:20
lewdness, aselgeia • 1 Pet. 4:3
liberty (release, set free), deror • Lev. 25:10
liberty (negation of domination), eleutheria • 1 Cor. 10:29
life, zoe • 1 John 5:20
lift up, hupsoo • James 4:10
listen, shama‘ • 1 Kin. 20:8
little faith, oligopistos • Matt. 8:26
looked, apoblepo • Heb. 11:26
looking, aphorao • Heb. 12:2
Lord (master), ’adon • Mic. 4:13
Lord (owner, controller), kurios • John 6:68
Lord (absolute dominion, supreme authority), despotes • Jude 4
love (affection for friend, idea, pleasure, etc.), ’ahab • Ps. 97:10
love (fond of, affection), phileo • John 21:15
love (undefeatable benevolence, unconquerable goodwill), agape • Rom. 5:5
loved, agapao • John 3:16
lowly, praus • Matt. 21:5
lusts, epithumia • 2 Tim. 2:22
made, karat • Ex. 34:27
majesty (royalty, glorious, splendor), hod • 1 Chr. 29:11
majesty (magnificence), megaleiotes • Luke 9:43
man (mankind, humanness), ’adam • Gen. 1:26
man (maleness, man, with sense of dignity), ’ish • Is. 32:2
man (champion, mighty), geber • Jer. 31:22
manifest, emphanidzo • John 14:21
manifold, polupoikilos • Eph. 3:10
mediator, mesites • Gal. 3:19
meditates, hagah • Ps. 1:2
memorial, zikron • Ex. 39:7
mention (make), zachar • Is. 62:6
merciful, eleemon • Matt. 5:7
mercy (unfailing love, kindness, tenderness), chesed • Mic. 6:8
mercy (outward expression of pity), eleos • 2 Tim. 1:16
mercy (have; to show compassion, pity, love), racham • Hos. 2:23
mercy (have; active desire to remove distress), eleeo • Rom. 9:15
mercy seat, hilasterion • Heb. 9:5
Messiah, mashiach • Dan. 9:25
might, chayil • Zech. 4:6
mighty, dunateo • 2 Cor. 13:3
mind (right; sane, controlled), sophroneo • Mark 5:15
mind (insight, perception), dianoia • Mark 12:30
mind (sound; disciplined thought patterns), sophronismos • 2 Tim. 1:7
minister, sharat • 1 Chr. 15:2
ministered, leitourgeo • Acts 13:2
ministers, leitourgos • Heb. 1:7
moment, atomos • 1 Cor. 15:52
mortal, ’enosh • Job 4:17
Most High, ‘ elyon • Gen. 14:18
mourn (over death, sin, tragedy), ’abal • Joel 1:9
mourn (over loss of something valuable), pentheo • Rev. 18:11
mystery, musterion • Mark 4:11
name (marking of fame, memorial, character), shem • Deut. 18:5
name (identity of intrinsic values), onoma • John 12:13
needy, ’ebyon • Ps. 70:5
new, kainos • 2 Cor. 5:17
obedience, hupakoe • 2 Cor. 10:5
obeyed, hupakouo • Rom. 6:17
offended, skandalizo • Matt. 11:6
offense, skandalon • Matt. 16:23
offered, prosphero • Heb. 9:28
offering, prosphora • Acts 21:26
one, ’echad • Deut. 6:4
other, heteros • Acts 4:12
partaker, be, metecho • 1 Cor. 9:10
partakers, metochos • Heb. 3:14
partiality (exhibiting bias), prosopoleptes • Acts 10:34
partiality (favoritism), prosopolepsia • Col. 3:25
partiality (show; making distinctions among people), prosopolepteo • James 2:9
passed, abar • Josh. 3:4
patience, makrothumia • Heb. 6:12
peace (rest, harmony, wholeness man seeks), shalom • Nah. 1:15
peace (calmness, perfect well-being), eirene • Luke 1:79
people, ‘ am • Ruth 1:16
perceived, epiginosko • Luke 5:22
perfect (finish, fulfilled), gamar • Ps. 138:8
perfect (finished, complete, consummate soundness), teleios • James 3:2
perfected, teleioo • 1 John 2:5
perilous, chalepos • 2 Tim. 3:1
perish, ’abad • Judg. 5:31
poor, ‘ ani • Ps. 40:17
poor (became), ptocheuo • 2 Cor. 8:9
possess, yarash • Deut. 8:1
possession, ’achuzzah • Josh. 22:9
possible, dunatos • Matt. 19:26
poverty, ptocheia • Rev. 2:9
power (capacity, ability), koach • Deut. 8:18
power (authority, right to act), exousia • Mark 3:15
power (might, great force), dunamis • Acts 4:33
power (effective power shown in reigning), kratos • 1 Tim. 6:16
powerful, energes • Heb. 4:12
praise (boast about with words and singing), halal • 1 Chr. 23:30
praise (to glory in and calm, soothe), shabach • Ps. 63:3
praise (celebration, lauding, exaltation), tehillah • Ps. 100:4
praise (recognition of God’s glory), epainos • Eph. 1:6
pray (asking for or inquiring about), sha’al • Ps. 122:6
pray (request toward God), proseuchomai • Matt. 6:6
prayed, palal • Job 42:10
prayer, tephillah • 2 Chr. 6:20
preach, nataph • Ezek. 21:2
preached, kerusso • Acts 9:20
precepts, piqud • Ps. 119:15
prepared, hetoimazo • Rev. 21:2
preserved, shamar • Job 10:12
pride, huperephania • Mark 7:22
priest, kohen • Lev. 5:6
promise (with assurance of accomplishment), epangelia • Acts 13:32
promise (a pledge made), epangelma • 2 Pet. 3:13
promised, epangello • Acts 7:5
prophecies, propheteia • 1 Thess. 5:20
prophet, nabi’ • 1 Sam. 3:20
prophet, prophetes • Matt. 2:5
propitiation, hilasmos • 1 John 4:10
prosper, chashar • Eccl. 11:6
proverb, mashal • Prov. 1:6
provision, pronoia • Rom. 13:14
psalm, mizmor • Ps. 3:title
pure (ethical purity, cleanliness), katharos • Matt. 5:8
pure (free from falsehood and hidden motives), eilikrines • 2 Pet. 3:1
pure (morally faultless, undefiled), hagnos • 1 John 3:3
purpose, prothesis • Rom. 8:28
put out, methistemi • Luke 16:4
quickly, tachu • Rev. 22:20
ransom, lutron • Matt. 20:28
reader, anaginosko • Mark 13:14
ready, shaqad • Jer. 1:12
receive, apecho • Philem. 15
recognized, phaneros • l Cor. 11:19
reconciled, katallasso • 1 Cor. 7:11
redeemed (liberate, free, release), padah • Neh. 1:10
redeemed (repurchase, buy back), ga’al • Is. 52:9
redemption, apolutrosis • Rom. 3:24
refine, tsaraph • Zech. 13:9
refuge, machseh • Prov. 14:26
reigned, malach • 2 Sam. 8:15
rejoices, sus • Is. 64:5
remain, yashab • Lam. 5:19
remission, aphesis • Heb. 9:22
render, apodidomi • Matt. 22:21
renewing, anakainosis • Titus 3:5
repent, metanoeo • Matt. 3:2
report (good), euphemos • Phil. 4:8
reproach, oneidizo • James 1:5
rest (place of stillness, peace, comfort), menuchah • Is. 28:12
rest (cessation from toil, refreshing), anapauo • Rev. 14:13
rested, shabat • Ex. 16:30
restorer, shub • Ruth 4:15
resurrection, anastasis • Acts 23:6
reveals, galah • Amos 3:7
reverent, semnos • 1 Tim. 3:11
reward, misthos • Rev. 22:12
righteous, tsaddiq • Lam. 1:18
righteousness, dikaiosune • 2 Tim. 4:8
roar, sha’ag • Joel 3:16
room enough, day • Mal. 3:10
sacrifice, zabach • Deut. 16:2
safety, betach • Deut. 33:12
salvation (soundness, prosperity, rescuing), soteria • Luke 19:9
salvation (releasing, deliverance, liberation), soterion • Acts 28:28
sanctified, hagiadzo • John 10:36
Satan, Satan • Job 1:6
satisfied, sabe‘ a • Amos 4:8
save, yasha‘ • Jer. 17:14
saved, sozo • Luke 7:50
savior, soter • John 4:42
saw, theoreo • John 20:14
Scriptures, graphe • John 5:39
seek, baqash • Hos. 5:15
seer, ro’eh • 1 Sam. 9:9
selfish ambition, eritheia • Phil. 1:16
sensual, psuchikos • James 3:15
sent, apostello • John 20:21
seraphim, seraphim • Is. 6:2
servants, doulos • Rev. 19:5
serve, ‘ abad • Ps. 100:2
service, leitourgia • Luke 1:23
settled down, shachan • Num. 10:12
shall live, chayah • Hab. 2:4
shepherd, poimen • John 10:2
Shiloh, shiloh • Gen. 49:10
shout (great), teru‘ ah • Ezra 3:11
sign, ’ot • Ps. 86:17
signs, semeion • Rev. 16:14
sin, hamartia • John 1:29
sin offering, chatta’t • Lev. 9:2
sincere, anupokritos • 1 Pet. 1:22
sincerity, eilikrineia • 1 Cor. 5:8
sing, shir • Judg. 5:3
sing praises, zamar • Ps. 149:3
sinner, hamartolos • James 5:20
sinners, opheiletes • Luke 13:4
slightly, qalal • Jer. 8:11
soberly, sophronos • Titus 2:12
son (only; only child, single), yachid • Gen. 22:2
son (builder of future generations), ben • Gen. 29:32
sorceries, pharmakeia • Rev. 9:21
sorrow, ’aven • Prov. 22:8
soul, nephesh • Prov. 10:3
souls, psuche • Luke 21:19
sow, zara‘ • Hos. 10:12
special, segullah • Deut. 26:18
Spirit (breath of “life”), ruach • 2 Sam. 23:2
Spirit (capacity to respond to God), pneuma • Rom. 7:6
spiritually, pneumatikos • Rev. 11:8
statutes, choq • Neh. 9:13
stewards, oikonomos • 1 Pet. 4:10
stirred up, ‘ ur • Hag. 1:14
strangers, paroikia • Acts 13:17
strength, ‘ oz • Jer. 16:19
strengthened, dunamoo • Col. 1:11
strong (be), chazaq • Josh. 1:9
subject, hupotasso • 1 Cor. 14:32
suffer, pascho • Acts 17:3
supplies, epichoregeo • Gal. 3:5
sustain, chul • Ps. 55:22
swore, shaba‘ • Gen. 26:3
take, airo • John 16:22
taste (choose and delight in good), ta‘ am • Ps. 34:8
taste (experiences), geuomai • John 8:52
teach, yarah • Ps. 32:8
teaches, lamad • Is. 48:17
temple, heychal • Hag. 2:15
tempted, nasah • Ps. 78:41
tested, peirazo • Rev. 2:10
testimony (account of what one has seen, heard, or known), marturia • John 19:35
testimony (proclamation of personal experience), marturion • Rev. 15:5
thank, yadah • 1 Chr. 16:7
thanks (given), eucharisteo • John 6:11
thanksgiving, todah • Ps. 95:2
thoughts, dialogismos • Luke 2:35
time (quality of time, that is, appointed), kairos • Col. 4:5
times (small space of time or season), et • Is. 33:6
times (quantity of time, that is, lapse, span), chronos • Acts 1:7
transgression, parabaino • Acts 1:25
transgressions, pesha • Ezek. 18:31
tread, darach • Deut. 11:25
tribe, matteh • Ex. 38:22
tribulation, thlipsis • John 16:33
trimmed, kosmeo • Matt. 25:7
trouble, ‘ amal • Job 5:7
troubled, tarasso • Luke 24:38
true, alethes • Rom. 3:4
trumpet, shophar • Hos. 8:1
trust, chasah • Zeph. 3:12
truth (dependability, reliability), ‘ emet • Ps. 25:5
truth (reality, accuracy, integrity), aletheia • John 4:24
unclean, tame’ • Lev. 10:10
understand, bin • Neh. 8:8
understanding (intelligent thinking process), sachal • Jer. 3:15
understanding (faculty of clear apprehension), sunesis • Luke 2:47
unrighteousness, adikia • John 7:18
useless, mataios • Acts 14:15
virgins, betulah • Ps. 45:14
virtue, arete • 2 Pet. 1:5
vision, chazon • 2 Chr. 32:32
void, kenoo • 1 Cor. 9:15
wait (hopefully), qavah • Lam. 3:25
wait (tarry, expect), yachal • Mic. 7:7
watchman, tsaphah • Hos. 9:8
waters, mayim • Is. 43:2
went up, ‘ alah • Ex. 19:20
wicked, rasha‘ • Prov. 10:16
will, thelema • Matt. 12:50
willing, thelo • Matt. 8:2
wiped out, exaleipho • Col. 2:14
wisdom (principles of right living made action), chochmah • Is. 11:2
wisdom (right application of truth), sophia • Acts 6:10
withdrawn, ekneuo • John 5:13
withstand, anthistemi • Eph. 6:11
witness, martus • Rev. 1:5
witnessing, martureo • Acts 26:22
wonders, teras • Acts 15:12
wondrous sign, mophet • Zech. 3:8
wondrous thing (did a), pala’ • Judg. 13:19
word (communication, utterance), rhema • Matt. 4:4
word (speech, dictum), ’imrah • 2 Sam. 22:31
word (transmission of thought, revelation), logos • Acts 19:20
words, davar • Deut. 1:1
working together, sunergeo • James 2:22
working, energeia • Col. 1:29
workmanship, poiema • Eph. 2:10
works, ergon • John 9:4
works (wonderful), megaleios • Acts 2:11
world (Earth, globe, land), tebel • Jer. 51:15
world (Earth and world system), kosmos • John 18:36
worry, merimnao • Matt. 6:25
worship (stoop as act of submission), shachah • Ps. 99:5
worship (prostrate, bow down), proskuneo • Rev. 4:10
wrath, thumos • Luke 4:28
wrote, chatab • Deut. 31:9
YAH, Yah • Is. 12:2
zealous (full of emotion, passionate), qanah • Zech. 8:2
zealous (deep commitment, eager, devotion), zelotes • Acts 22:3
Truth-In-Action is an intensely practical feature showing you ways to apply the Bible’s great truths. Appearing in chart form, this study help summarizes the foundations and teachings of each book, then invites you—and shows you how—to act upon the summons the Holy Spirit is issuing in the Word.
Climaxing the books (or major divisions of the books), key “Action” truths are listed in numerical order, with each “Truth” listed, noting those verses that invite the believer’s response. Within the text, each key verse is referenced by a symbol (•), directing you to note similarly highlighted verses and to discover passages of parallel emphasis. Together these passages are summarized with action words that offer specific steps you can take to let God guide your life—at work, at home—at all times.
Old Testament Truth-In-Action Charts
Truth-In-Action through
New Testament Truth-In-Action Charts
Truth-In-Action through
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Judges
1 Kings
2 Chronicles
Ezra
Nehemiah
Psalms
Isaiah
Lamentations
Ezekiel
Hosea
Zechariah
Between the Testaments
Matthew
Luke
John
Acts
Romans
Colossians
Following Jude
Revelation
Genesis
Exodus
Numbers
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
2 Chronicles
Ezra
Ezekiel
Joel
Matthew
Mark
Luke
John
Acts
Galatians
1 Peter
Revelation
Purpose
In the preface to the 1611 edition, the translators of the Authorized Version, known popularly as the King James Bible, state that it was not their purpose “to make a new translation … but to make a good one better.” Indebted to the earlier work of William Tyndale and others, they saw their best contribution to consist in revising and enhancing the excellence of the English versions which had sprung from the Reformation of the sixteenth century. In harmony with the purpose of the King James scholars, the translators and editors of the present work have not pursued a goal of innovation. They have perceived the Holy Bible, New King James Version, as a continuation of the labors of the earlier translators, thus unlocking for today’s readers the spiritual treasures found especially in the Authorized Version of the Holy Scriptures.
A Living Legacy
For nearly four hundred years, and throughout several revisions of its English form, the King James Bible has been deeply revered among the English-speaking peoples of the world. The precision of translation for which it is historically renowned, and its majesty of style, have enabled that monumental version of the Word of God to become the mainspring of the religion, language, and legal foundations of our civilization.
Although the Elizabethan period and our own era share in zeal for technical advance, the former period was more aggressively devoted to classical learning. Along with this awakened concern for the classics came a flourishing companion interest in the Scriptures, an interest that was enlivened by the conviction that the manuscripts were providentially handed down and were a trustworthy record of the inspired Word of God. The King James translators were committed to producing an English Bible that would be a precise translation, and by no means a paraphrase or a broadly approximate rendering. On the one hand, the scholars were almost as familiar with the original languages of the Bible as with their native English. On the other hand, their reverence for the divine Author and His Word assured a translation of the Scriptures in which only a principle of utmost accuracy could be accepted.
In 1786 Catholic scholar Alexander Geddes said of the King James Bible, “If accuracy and strictest attention to the letter of the text be supposed to constitute an excellent version, this is of all versions the most excellent.” George Bernard Shaw became a literary legend in our century because of his severe and often humorous criticisms of our most cherished values. Surprisingly, however, Shaw pays the following tribute to the scholars commissioned by King James: “The translation was extraordinarily well done because to the translators what they were translating was not merely a curious collection of ancient books written by different authors in different stages of culture, but the Word of God divinely revealed through His chosen and expressly inspired scribes. In this conviction they carried out their work with boundless reverence and care and achieved a beautifully artistic result.” History agrees with these estimates. Therefore, while seeking to unveil the excellent form of the traditional English Bible, special care has also been taken in the present edition to preserve the work of precision which is the legacy of the 1611 translators.
Complete Equivalence in Translation
Where new translation has been necessary in the New King James Version, the most complete representation of the original has been rendered by considering the history of usage and etymology of words in their contexts. This principle of complete equivalence seeks to preserve all of the information in the text, while presenting it in good literary form. Dynamic equivalence, a recent procedure in Bible translation, commonly results in paraphrasing where a more literal rendering is needed to reflect a specific and vital sense. For example, complete equivalence truly renders the original text in expressions such as “lifted her voice and wept” (Gen. 21:16); “I gave you cleanness of teeth” (Amos 4:6); “Jesus met them, saying, ‘ Rejoice!’ ” (Matt. 28:9); and “ ‘ Woman, what does your concern have to do with Me?’ ” (John 2:4). Complete equivalence translates fully, in order to provide an English text that is both accurate and readable.
In keeping with the principle of complete equivalence, it is the policy to translate interjections which are commonly omitted in modern language renderings of the Bible. As an example, the interjection behold, in the older King James editions, continues to have a place in English usage, especially in dramatically calling attention to a spectacular scene, or an event of profound importance such as the Immanuel prophecy of Isaiah 7:14. Consequently, behold is retained for these occasions in the present edition. However, the Hebrew and Greek originals for this word can be translated variously, depending on the circumstances in the passage. Therefore, in addition to behold, words such as indeed, look, see, and surely are also rendered to convey the appropriate sense suggested by the context in each case.
In faithfulness to God and to our readers, it was deemed appropriate that all participating scholars sign a statement affirming their belief in the verbal and plenary inspiration of Scripture, and in the inerrancy of the original autographs.
Devotional Quality
The King James scholars readily appreciated the intrinsic beauty of divine revelation. They accordingly disciplined their talents to render well-chosen English words of their time, as well as a graceful, often musical arrangement of language, which has stirred the hearts of Bible readers through the years. The translators, the committees, and the editors of the present edition, while sensitive to the late-twentieth-century English idiom, and while adhering faithfully to the Hebrew, Aramaic, and Greek texts, have sought to maintain those lyrical and devotional qualities that are so highly regarded in the Authorized Version. This devotional quality is especially apparent in the poetic and prophetic books, although even the relatively plain style of the Gospels and Epistles cannot strictly be likened, as sometimes suggested, to modern newspaper style. The Koine Greek of the New Testament is influenced by the Hebrew background of the writers, for whom even the gospel narratives were not merely flat utterance, but often song in various degrees of rhythm.
The Style
Students of the Bible applaud the timeless devotional character of our historic Bible. Yet it is also universally understood that our language, like all living languages, has undergone profound change since 1611. Subsequent revisions of the King James Bible have sought to keep abreast of changes in English speech. The present work is a further step toward this objective. Where obsolescence and other reading difficulties exist, present-day vocabulary, punctuation, and grammar have been carefully integrated. Words representing ancient objects, such as chariot and phylactery, have no modern substitutes and are therefore retained.
A special feature of the New King James Version is its conformity to the thought flow of the 1611 Bible. The reader discovers that the sequence and selection of words, phrases, and clauses of the new edition, while much clearer, are so close to the traditional that there is remarkable ease in listening to the reading of either edition while following with the other.
In the discipline of translating biblical and other ancient languages, a standard method of transliteration, that is, the English spelling of untranslated words, such as names of persons and places, has never been commonly adopted. In keeping with the design of the present work, the King James spelling of untranslated words is retained, although made uniform throughout. For example, instead of the spellings Isaiah and Elijah in the Old Testament, and Esaias and Elias in the New Testament, Isaiah and Elijah now appear in both Testaments.
King James doctrinal and theological terms, for example, propitiation, justification, and sanctification, are generally familiar to English-speaking peoples. Such terms have been retained except where the original language indicates need for a more precise translation.
Readers of the Authorized Version will immediately be struck by the absence of several pronouns: thee, thou, and ye are replaced by the simple you, while your and yours are substituted for thy and thine as applicable. Thee, thou, thy, and thine were once forms of address to express a special relationship to human as well as divine persons. These pronouns are no longer part of our language. However, reverence for God in the present work is preserved by capitalizing pronouns, including You, Your, and Yours, which refer to Him. Additionally, capitalization of these pronouns benefits the reader by clearly distinguishing divine and human persons referred to in a passage. Without such capitalization the distinction is often obscure, because the antecedent of a pronoun is not always clear in the English translation.
In addition to the pronoun usages of the seventeenth century, the -eth and -est verb endings, so familiar in the earlier King James editions, are now obsolete. Unless a speaker is schooled in these verb endings, there is common difficulty in selecting the correct form to be used with a given subject of the verb in vocal prayer. That is, should we use love, loveth, or lovest? do, doeth, doest, or dost? have, hath, or hast? Because these forms are obsolete, contemporary English usage has been substituted for the previous verb endings.
In older editions of the King James Version, the frequency of the connective and far exceeded the limits of present English usage. Also, biblical linguists agree that the Hebrew and Greek original words for this conjunction may commonly be translated otherwise, depending on the immediate context. Therefore, instead of and, alternatives such as also, but, however, now, so, then, and thus are accordingly rendered in the present edition, when the original language permits.
The real character of the Authorized Version does not reside in its archaic pronouns or verbs or other grammatical forms of the seventeenth century, but rather in the care taken by its scholars to impart the letter and spirit of the original text in a majestic and reverent style.
The Format
The format of the New King James Version is designed to enhance the vividness and devotional quality of the Holy Scriptures:
The Old Testament Text
The Hebrew Bible has come down to us through the scrupulous care of ancient scribes who copied the original text in successive generations. By the sixth century A.D. the scribes were succeeded by a group known as the Masoretes, who continued to preserve the sacred Scriptures for another five hundred years in a form known as the Masoretic Text. Babylonia, Palestine, and Tiberias were the main centers of Masoretic activity; but by the tenth century A.D. the Masoretes of Tiberias, led by the family of ben Asher, gained the ascendancy. Through subsequent editions, the ben Asher text became in the twelfth century the only recognized form of the Hebrew Scriptures.
Daniel Bomberg printed the first Rabbinic Bible in 1516–17; that work was followed in 1524–25 by a second edition prepared by Jacob ben Chayyim and also published by Bomberg. The text of ben Chayyim was adopted in most subsequent Hebrew Bibles, including those used by the King James translators. The ben Chayyim text was also used for the first two editions of Rudolph Kittel’s Biblia Hebraica of 1906 and 1912. In 1937 Paul Kahle published a third edition of Biblia Hebraica. This edition was based on the oldest dated manuscript of the ben Asher text, the Leningrad Manuscript B19a (A.D. 1008), which Kahle regarded as superior to that used by ben Chayyim.
For the New King James Version the text used was the 1967/1977 Stuttgart edition of the Biblia Hebraica, with frequent comparisons being made with the Bomberg edition of 1524–25. The Septuagint (Greek) Version of the Old Testament and the Latin Vulgate also were consulted. In addition to referring to a variety of ancient versions of the Hebrew Scriptures, the New King James Version draws on the resources of relevant manuscripts from the Dead Sea caves. In the few places where the Hebrew was so obscure that the 1611 King James was compelled to follow one of the versions, but where information is now available to resolve the problems, the New King James Version follows the Hebrew text. Significant variations are recorded in the center reference column.
The New Testament Text
There is more manuscript support for the New Testament than for any other body of ancient literature. Over five thousand Greek, eight thousand Latin, and many more manuscripts in other languages attest the integrity of the New Testament. There is only one basic New Testament used by Protestants, Roman Catholics, and Orthodox, by conservatives and liberals. Minor variations in hand copying have appeared through the centuries, before mechanical printing began about A.D. 1450.
Some variations exist in the spelling of Greek words, in word order, and in similar details. These ordinarily do not show up in translation and do not affect the sense of the text in any way.
Other manuscript differences such as omission or inclusion of a word or a clause, and two paragraphs in the Gospels, should not overshadow the overwhelming degree of agreement which exists among the ancient records. Bible readers may be assured that the most important differences in English New Testaments of today are due, not to manuscript divergence, but to the way in which translators view the task of translation: How literally should the text be rendered? How does the translator view the matter of biblical inspiration? Does the translator adopt a paraphrase when a literal rendering would be quite clear and more to the point? The New King James Version follows the historic precedent of the Authorized Version in maintaining a literal approach to translation, except where the idiom of the original language cannot be translated directly into our tongue.
The King James New Testament was based on the traditional text of the Greek-speaking churches, first published in 1516, and later called the Textus Receptus or Received Text. Although based on the relatively few available manuscripts, these were representative of many more which existed at the time but only became known later. In the late nineteenth century, B. Westcott and F. Hort taught that this text had been officially edited by the fourth-century church, but a total lack of historical evidence for this event has forced a revision of the theory. It is now widely held that the Byzantine Text that largely supports the Textus Receptus has as much right as the Alexandrian or any other tradition to be weighed in determining the text of the New Testament. Those readings in the Textus Receptus which have weak support are indicated in the center reference column as being opposed by both Critical and Majority Texts (see “Center-Column Notes”).
Since the 1880s most contemporary translations of the New Testament have relied upon a relatively few manuscripts discovered chiefly in the late nineteenth and early twentieth centuries. Such translations depend primarily on two manuscripts, Codex Vaticanus and Codex Sinaiticus, because of their greater age. The Greek text obtained by using these sources and the related papyri (our most ancient manuscripts) is known as the Alexandrian Text. However, some scholars have grounds for doubting the faithfulness of Vaticanus and Sinaiticus, since they often disagree with one another, and Sinaiticus exhibits excessive omission.
A third viewpoint of New Testament scholarship holds that the best text is based on the consensus of the majority of existing Greek manuscripts. This text is called the Majority Text. Most of these manuscripts are in substantial agreement. Even though many are late, and none is earlier than the fifth century, usually their readings are verified by papyri, ancient versions, quotations from the early church fathers, or a combination of these. The Majority Text is similar to the Textus Receptus, but it corrects those readings which have little or no support in the Greek manuscript tradition.
Today, scholars agree that the science of New Testament textual criticism is in a state of flux. Very few scholars still favor the Textus Receptus as such, and then often for its historical prestige as the text of Luther, Calvin, Tyndale, and the King James Version. For about a century most have followed a Critical Text (so called because it is edited according to specific principles of textual criticism) which depends heavily upon the Alexandrian type of text. More recently many have abandoned this Critical Text (which is quite similar to the one edited by Westcott and Hort) for one that is more eclectic. Finally, a small but growing number of scholars prefer the Majority Text, which is close to the traditional text except in the Revelation.
In light of these facts, and also because the New King James Version is the fifth revision of a historic document translated from specific Greek texts, the editors decided to retain the traditional text in the body of the New Testament and to indicate major Critical and Majority Text variant readings in the center reference column. Although these variations are duly indicated in the center-column notes of the present edition, it is most important to emphasize that fully eighty-five percent of the New Testament text is the same in the Textus Receptus, the Alexandrian Text, and the Majority Text.
Center-Column Notes
Significant explanatory notes, alternate translations, and crossreferences, as well as New Testament citations of Old Testament passages, are supplied in the center reference column. Cross-references enclosed in square brackets identify passages similar in concept to the referenced passage in the text.
Important textual variants in the Old Testament are identified in a standard form.
The textual notes in the present edition of the New Testament make no evaluation of readings, but do clearly indicate the manuscript sources of readings. They objectively present the facts without such tendentious remarks as “the best manuscripts omit” or “the most reliable manuscripts read.” Such notes are value judgments that differ according to varying viewpoints on the text. By giving a clearly defined set of variants the New King James Version benefits readers of all textual persuasions.
Where significant variations occur in the New Testament Greek manuscripts, textual notes are classified as follows:
1. NU-Text
These variations from the traditional text generally represent the Alexandrian or Egyptian type of text described previously in “The New Testament Text.” They are found in the Critical Text published in the twenty-sixth edition of the Nestle-Aland Greek New Testament (N) and in the United Bible Societies’ third edition (U), hence the acronym, “NU-Text.”
2. M-Text
This symbol indicates points of variation in the Majority Text from the traditional text, as also previously discussed in “The New Testament Text.” It should be noted that M stands for whatever reading is printed in the published Greek New Testament According to the Majority Text, whether supported by overwhelming, strong, or only a divided majority textual tradition.
The textual notes reflect the scholarship of the past 150 years and will assist the reader to observe the variations between the different manuscript traditions of the New Testament. Such information is generally not available in English translations of the New Testament.
Arab. • Arabic
Aram. • Aramaic
Bg. • the 1524–25 edition of the Hebrew Old Testament published by Daniel Bomberg (see Preface, “The Old Testament Text”)
cf. • compare
ch., chs. • chapter, chapters
DSS • Dead Sea Scrolls
e.g. • for example
et al. • and others
etc. • and so forth
fem. • feminine
f., ff. • following verse, following verses
Gr. • Greek
Heb. • Hebrew
i.e. • that is
Kt. • Kethib (literally, in Aramaic, “written”)—the written words of the Hebrew Old Testament preserved by the Masoretes (see “Qr.”)
Lat. • Latin
lit. • literally
LXX • Septuagint—an ancient translation of the Old Testament into Greek
M • Majority Text (see Preface, “The New Testament Text”)
ms., mss. • manuscript, manuscripts
masc. • masculine
MT • Masoretic Text—the traditional Hebrew Old Testament (see Preface, “The Old Testament Text”)
NU • the most prominent modern Critical Text of the Greek New Testament, published in the twenty-sixth edition of the Nestle-Aland Greek New Testament and in the third edition of the United Bible Societies’ Greek New Testament (see Preface, “The New Testament Text”)
pl. • plural
Qr. • Qere (literally, in Aramaic, “read”) certain words read aloud, differing from the written words, in the Masoretic tradition of the Hebrew Old Testament (see “Kt.”)
Sam. • Samaritan Pentateuch—a variant Hebrew edition of the books of Moses, used by the Samaritan community
sing. • singular
Syr. • Syriac
Tg. • Targum—an Aramaic paraphrase of the Old Testament
TR • Textus Receptus or Received Text (see Preface, “The New Testament Text”)
v., vv. • verse, verses
vss. • versions—ancient translations of the Bible
Vg. • Vulgate—an ancient translation of the Bible into Latin, translated and edited by Jerome
Books of the Old and New Testaments and Their Abbreviations
The Old Testament
The New Testament