What the World Needs Now: A praying church
Being a praying Church
Therefore I exhort first of all
ask for earnestly, beg, plead (Ac 28:20), for another interp, see below; 2. LN 33.315 invite (Lk 8:41); 3. LN 33.310 call together to (Ac 28:20), for another interp, see above; 4. LN 25.150 encourage, console, urge (Eph 6:22)
Paul probably did not intend any sharp distinction between the words but was collecting synonyms that effectively communicate the importance of prayer.
Refers primarily to a petitionary prayer.
This noun is related to the verb δέομαι (deomai, “to beg”). It occurs with the verbs προσεύχομαι (proseuchomai, “to pray”; Eph 6:18) and ποιέω (poieō, “to make”; Luke 5:33; Phil 1:4), and has a slightly more petitionary sense than the more general προσευχή (proseuchē, “prayer”; see Phil 4:6 where both words occur together). Deēsis is not used in the NT to refer to requests made to people.
δέησις (deēsis). n. fem. entreaty, request, plea, prayer. Refers primarily to a petitionary prayer.
This noun is related to the verb δέομαι (deomai, “to beg”). It occurs with the verbs προσεύχομαι (proseuchomai, “to pray”; Eph 6:18) and ποιέω (poieō, “to make”; Luke 5:33; Phil 1:4), and has a slightly more petitionary sense than the more general προσευχή (proseuchē, “prayer”; see Phil 4:6 where both words occur together). Deēsis is not used in the NT to refer to requests made to people.
Refers primarily to a petitionary prayer.
This noun is related to the verb δέομαι (deomai, “to beg”). It occurs with the verbs προσεύχομαι (proseuchomai, “to pray”; Eph 6:18) and ποιέω (poieō, “to make”; Luke 5:33; Phil 1:4), and has a slightly more petitionary sense than the more general προσευχή (proseuchē, “prayer”; see Phil 4:6 where both words occur together). Deēsis is not used in the NT to refer to requests made to people.
The first meaning of entynchanō is “meet, reach, appear before someone”; hence, “address someone, have a conversation with someone on this or that subject”
Describes the expression and experience of being thankful and the action of giving thanks.
This noun is related to εὐχαριστέω (eucharisteō) and refers generally to giving thanks to God. Ephesians 5:4 recommends thanksgiving (eucharistia) in place of “obscenity,” “foolish talk,” and “coarse jesting.” Likewise, in Philippians 4:6, Paul exhorts the church at Philippi to not be anxious but rather “in everything by prayer and supplication with thanksgiving (eucharistia) to let your requests be made known to God.” Christians are to abound in thanksgiving (eucharistia) in light of their rootedness in Christ (Col 2:7). Thus the Scriptures indicate that thanksgiving is a central Christian virtue, intended to replace despair, anxiety, and worldly ways.
ποιέομαι (poieomai), ποιέω (poieō): vb.; ≡ DBLHebr 6913; Str 4160; TDNT 6.458—1. LN 90.45 do, make (Lk 13:22); 2. LN 42.7 perform, act, carry out (Jn 13:27; Lk 23:34 v.r.); 3. LN 13.9 cause to be (Jn 19:12); 4. LN 42.41 work, toil (Mt 20:12); 5. LN 42.29 make, create or fashion (Rev 13:14); 6. LN 41.7 behave toward someone in a particular way (Mt 7:12; 1Jn 1:6); 7. LN 37.106 assign to a task (Mk 3:14); 8. LN 57.189 make profit, make money (Lk 19:18); 9. LN 31.2 (dep.) be of opinion (Ac 20:24+) note: see LN index for a fuller treatment of the lexical units.
ποιέω (poieō). vb. to make, do. Describes the act of making, producing, or creating.
ἄνθρωπος (anthrōpos). n. masc. man, human being, humanity. Refers generally to human beings or to man as a representative human being.
Anthrōpos, much like אָדָם (ʾādām) in Hebrew, is the common Greek word for “man,” “humanity” in general, or “male human being.” This word distinguishes the special status of human beings in God’s creation (e.g., Matt 12:12) and yet clearly distinguishes them from and sets them in contrast to God (e.g., Mark 8:33; Rom 3:4). Sometimes it refers to a representative “man” in the sense of “anyone” or “no one” (e.g., Jas 2:24) or to “men” in the sense of “people” in general (e.g., Jas 3:9). In the plural, the sense is often gender inclusive, denoting a group of “people” that includes both men and women (e.g., John 6:10). When referring to an individual, anthrōpos always denotes a male human being, never one who is female (γυνή, gynē). When preceded by the article, it usually refers to a specific person (e.g., Acts 4:14). Overall, the singular word especially tends to have a masculine connotation that context makes evident (e.g., Matt 12:11).
βασιλεύς (basileus). n. masc. king. Refers to the lawful ruler of a people or nation.
king, a term in itself used of both petty kings and the most powerful of kings
a projection, an eminence, Polyb.
II. metaph. preëminence, superiority
behave in a certain way, to live, conduct a life (1Ti 2:2; Tit 3:3+; Lk 7:25 v.r. NA26)
spend one’s life; live.
“Quiet” refers to circumstances around us, while “peaceful” refers to a calm attitude within us. The results should be lives that are godly and honorable.
serious, grave, dignified, majestic, respectable; semnotēs, seriousness, gravity, dignity, majesty
These terms, which express seriousness, gravity, dignity, and majesty, and which describe the venerable and august qualities of persons, occur often in classical Greek.
A praying Church prays the desires of God 1 Timothy 2:3-4
Praying what God wants
good, fine moral character (Jn 10:11); 2. LN 65.22 good, fine value (Mt 7:17); 3. LN 65.43 advantageous, providing superior benefit (Mt 18:8); 4. LN 66.2 fitting, good, proper (Mk 9:5); 5. LN 79.9 beautiful, attractive form (Lk 21:5); 6. LN 87.25 important, pertaining to having high status (1Ti 3:7)
truth, i.e., that which is in accord with what really happens, facts that correspond to a reality, whether historical (in the time/space continuum) (Lk 4:25; Ac 4:27), or an eternal reality not limited to historical fact
truth, true, sincerity, integrity. Indicates the quality or state of being real or genuine—often in the sense of visible and verifiable reality, demonstrated by facts, actual events, or proven character.
Truth can be revealed through words and actions but can also be an inner quality of sincerity of mind or heart. Etymologically, the word is derived from the root λήθω (lēthō), meaning “to conceal” or “be hidden.” Literally, the form ἀ + λήθε + ια means “not concealed.” The NT occurrences of alētheia and related terms are concentrated in the writings of the apostles Paul and John. The wider Greek usage of alētheia reveals its basic sense of something disclosed or not hidden. The NT sense of alētheia has been influenced by its regular use in the Septuagint for אֱמֶת (ʾĕmeṯ). In the NT, alētheia takes on the additional meaning of divinely revealed truth, the truth of the gospel (John 1:17; 8:40; Titus 1:1; Heb 10:26).
Praying for the salvation of souls
Unknown in classical Greek and derived from mesos, the noun mesitēs is commonly used in the Hellenistic period, especially in literary writings; it is less frequent in the papyri and rare in the inscriptions. It is used for someone who stands or walks in the middle, between two persons or two groups; the context indicates the reasons for this intervention. For example, Herod intervened on behalf of those who were seeking something from Agrippa (tōn par’ Agrippa tinōn epizētoumenōn mesitēs ēn, Josephus, Ant. 16.24). He had “great influence in persuading Agrippa to perform good deeds, although he was not slow to do them on his own. Thus he reconciled the inhabitants of Ilium with Agrippa when he was angry with them” (Ant. 16.25–26). Thus this vague term “intermediary” can refer to very different persons, but it usually has legal connotations.
Unknown in classical Greek and derived from mesos, the noun mesitēs is commonly used in the Hellenistic period, especially in literary writings; it is less frequent in the papyri and rare in the inscriptions. It is used for someone who stands or walks in the middle, between two persons or two groups; the context indicates the reasons for this intervention. For example, Herod intervened on behalf of those who were seeking something from Agrippa (tōn par’ Agrippa tinōn epizētoumenōn mesitēs ēn, Josephus, Ant. 16.24). He had “great influence in persuading Agrippa to perform good deeds, although he was not slow to do them on his own. Thus he reconciled the inhabitants of Ilium with Agrippa when he was angry with them” (Ant. 16.25–26). Thus this vague term “intermediary” can refer to very different persons, but it usually has legal connotations.
I.—Its only occurrence in the LXX refers to an arbiter in a dispute (Job 9:33, Hebrew bayin), which is the most frequent meaning in the papyri: the kritēs mesitēs, “Akylos, judge-arbiter in the trial of Apollonios.” In a judicial register from the third century, it is recounted that the opposing parties “accused each other; they shall appear within ten days.… We appointed Dorion as arbiter for them” (P.Lille 28, 11; cf. P.Mil.Vogl. 25, col. IV, 36).
II.—If the mediator intervenes in business transactions as a negotiator or business broker (P.Tebt. 406, 10), he is most often mentioned as a peacemaker whose business it is to reconcile opposing parties. The Suda gives this definition: mesitēs: ho eirēnopoios. It is significant that in speaking of a mediator-conciliator, Philo always mentions that he intervenes in an atmosphere of “paralyzing fear” (Dreams 1.142) and where someone is frightened. The mediator’s commonest role is to have a treaty signed by two enemy states. The consul Q. Marcius Philippus asks the Rhodians to intervene between kings Antiochus and Ptolemy, who are fighting (tous Rhōdious mesitas apodeixai).
III.—The mesitēs also plays the part of a witness, in the legal sense of the word, and thus the term becomes synonymous with martys (BGU 419, 8). At a marriage between a soldier and a widow, the inventory of the paraphernalia was done before andrōn hikanōn mesitōn (men who were capable witnesses, P.Dura 30, 13) who could recognize the existence of a debt (P.Cair.Isid. 62, 15; reprinted in SB 9167), being present at the paying of a sum of money.
IV.—Finally, mesitēs designates one who stands surety, thus becoming synonymous with enguos. The mesitēs is the guardian of oaths (Josephus, Ant. 4.133; Epictetus, Ench. 33, 5; Heraclitus, All. 23.8), of deposits, and of contracts: Medea, Jason’s repudiated wife, wanting to take vengeance on her husband, cut her children’s throats, fled from Corinth, and took refuge at Thebes with Hercules, “for he, the guarantor of the pact concluded at Colchis (touton gar mesitēn gegonota tōn homologiōn) had promised to protect her if Jason should break faith” (Diodorus Siculus 4.54.7). The friendship of Orestes and Pylades is placed under the protection and the guarantee of the deity; thus it takes on a changeless character.
one’s own property (Ac 4:32; 1Co 11:21); 2. LN 58.47 unique, that which is distinctive, something particular (Lk 6:44; Ac 1:25; 1Th 2:15 v.r.); 3. LN 92.21 individually, separately (1Co 12:11);
Whether used as adjective, noun, or adverb, this term means “peculiar to, particular, private,” but its sense is weakened in the Koine, where it is usually equivalent to a possessive.2 It is used with respect to things as well as persons to express who they belong to: “If you were of the world, the world would love its own” (to idion ephilei, John 15:19); “wood must be taken from his own property” (1 Esdr 6:31); “Leaving there the things that belonged to us (ta idia, our goods), we followed you.” Ta idia means “his/her/ its property, goods”; cf. “a land that is not theirs” (ouk idia, Gen 15:13; 47:18; Deut 15:2; Prov 11:24); “no one said that anything he had was his own” (idion einai). That which is public or common (koinon) is always being contrasted with the private (idion): “Boulagoras rendered many services in a public capacity and in private.”
A praying church will become a doing church
a herald, pursuivant, marshal, public messenger
what can be believed, a state of certainty with regard to belief (Ac 17:31); 2. LN 31.85 trust, believe to a complete trust (Mk 11:22; Ac 24:24; Eph 4:29 v.r.); 3. LN 31.88 trustworthiness, the state of complete dependability (Ro 3:3); 4. LN 31.102 Christian faith, belief in the Gospel (Ro 1:8; Eph 2:8; Gal 1:23; Jude 3); 5. LN 31.104 doctrine, the content of what is to be believed (Gal 1:23; Jude 3), for another interp, see prior; 6. LN 33.289 promise, pledge to be faithful (1Ti 5:12)
Stellhorn states that the sphere (ἐν) in which Paul operated as a teacher was not worldly science or art, attainments of human knowledge and ability, new political and social ideas and ideals, but “faith and truth,” truth as the contents of faith.
faith, confidence, fidelity, guarantee, loyalty
No secular text can offer a parallel to NT or OT “faith,” but pistis, which derives from peithomai (“be persuaded, have confidence, obey”), connotes persuasion, conviction, and commitment, and always implies confidence, which is expressed in human relationships as fidelity, trust, assurance, oath, proof, guarantee. Only this richness of meaning can account for the faith (pistei, kata pistin, dia pisteōs) that inspired the conduct of the great Israelite ancestors of Hebrews 11.
The usage of pistis in the papyri is usually legal, and its predominant meaning is “guarantee, security.”
What relates to faith and truth, to faith as the saving confidence of the heart and to truth as the contents and ground of this faith, to preach and to teach that, to expound and to inculcate that is his (the preacher’s) office, this he must take into the pulpit, this he must make the all-controlling object of his study and work, and nothing else.