| Translation | Verse | Text |
| King James | 2Co 1:12 | For our rejoicing is this, the testimony of our conscience, that in simplicity and |
| Word | Easton Dictionary - Definition |
| BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
| Word | American Tract Society - Definition |
| CONSCIENCE | Is that faculty common to all free moral agents, Ro 2:13-15, in virtue of which we discern between right and wrong, and are prompted to choose the former and refuse the latter. Its appointed sphere is in the regulation, according to the will of God revealed in nature and the Bible, of all our being and actions so far as these have a moral character. The existence of this faculty proves the soul accountable at the bar of its Creator, and its voice is in an important sense the voice of God. We feel that when pure and fully informed, it is an unerring guide to duty, and that no possible array of inducements can justify us in disregarding it. In man, however, though this conviction that we must do what is right never fails, yet the value of conscience is greatly impaired by its inhering in a depraved soul, whose evil tendencies warp and pervert our judgment on all subjects. Thus Paul verily thought that he ought to persecute the followers of Christ, Ac 26:9. His sin was in his culpable neglect to enlighten his conscience by all the means in his power, and to purify it by divine grace. A terrible array of conscientious errors and persecutions, which have infested and afflicted the church in all ages, warns us of our individual need of perfect light and sanctifying grace. A "good" and "pure" conscience, 1Ti 1:5 3:9, is sprinkled with Christ's blood, clearly discerns the will of God, and urges us to obey it from the gospel motives; in proportion as we thus obey it, it is "void of offence," Ac 24:16, and its approbation is one of the most essential elements of happiness. A "weak," or irresolute and blind conscience, 1Co 8:7; a "defiled" conscience, the slave of a corrupt heart, Tit 1:15 Heb 10:22; and a "seared" conscience, 1Ti 4:2, hardened against the law and the gospel alike, unless changed by grace, will at length become an avenging conscience, the instrument of a fearful and eternal remorse. No bodily tortures can equal the agony it inflicts; and though it may slumber here, it will hereafter be like the worm that never dies and the fire that never can be quenched. |
| Word | Easton Dictionary - Definition |
| CONSCIENCE | that faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as "defiled" (Titus 1:15), and "seared" (1 Tim. 4:2). A "conscience void of offence" is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12; 1 Tim. 1:5, 19; 1 Pet. 3:21). |
| Word | American Tract Society - Definition |
| CONVERSATION | In the Bible, usually means the whole tenor of one's life, intercourse with his fellow men, Ga 1:13 Eph 4:22 1Pe 1:15. Another word is employed in Php 3:20, which means, "our citizenship is in heaven." For conversation in modern sense of discourse, the English version generally has communication, 2Ki 9:11 Mt 5:37 Eph 4:29. |
| Word | Easton Dictionary - Definition |
| CONVERSATION | generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., "manner of life"); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship. |
| Word | King James Dictionary - Definition |
| CONVERSATION | One's conduct; manner of walk. |
| Word | American Tract Society - Definition |
| GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
| Word | Easton Dictionary - Definition |
| GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
| Word | American Tract Society - Definition |
| GODLY | That which proceeds from God, and is pleasing to him. It also signifies conformity to his will, and an assimilation to his character, Ps 12:1 Mal 2:15 2Co 1:2 Tit 2:12. Godliness is the substance of revealed religion, 1Ti 3:16 4:8 2Pe 1:6. |
| Word | American Tract Society - Definition |
| GRACE | Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood. The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the Son is effectually applied. Thus GRACE in man, or all true holiness, 2Pe 3:18, is traced up to the grace of God as its only source; and the gospel of Christ and the work of the spirit-both pure grace?are its only channels of communication. Hence also all the fruits and blessings of the gospel are termed graces, 2Co 8:7 Php 1:7; not only regeneration, pardon, enlightenment, sanctification, etc., but miraculous, official, and prophetic gifts, the peculiar traits of Christian character, and everlasting salvation, 1Pe 1:13. In Ga 5:4, "grace" means God's plan of salvation by his mercy, not by our works. |
| Word | Easton Dictionary - Definition |
| GRACE | (1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God's forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). (6.) Christian virtues (2 Cor. 8:7; 2 Pet. 3:18). (7.) The glory hereafter to be revealed (1 Pet. 1:13). |
| Word | King James Dictionary - Definition |
| GRACE | Kindness; favor. |
| Word | American Tract Society - Definition |
| TESTIMONY | The whole revelation of God, testifying to man what he is to believe, do, and hope, Ps 19:7 119:88,99 1Co 1:6 Re 1:2. The two stone tables of the law were a visible "testimony" or witness of God's covenant with his people; and hence the ark of the covenant was called sometimes the testimony, or the ark of the testimony, Ex 25:22 34:29. See ARK. |
| Word | Easton Dictionary - Definition |
| TESTIMONY | (1.) Witness or evidence (2 Thess. 1:10). (2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20). (3.) The altar raised by the Gadites and Reubenites (Josh. 22:10). |
| Word | American Tract Society - Definition |
| WORLD | The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15. |
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