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William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 233. διαμαρτύρομαι

Warn, Warning as defined by Mounce and BDAG

WARN, WARNING Old Testament Noun: עֵדוּת (ʿēdût), GK 6343 (S 5715), 61×. ʿēdût, usually translated “testimony,” is closely connected to God’s law. In the Pentateuch, this noun describes the two tablets containing the Ten Commandments. Generally, outside the Pentateuch ʿēdût is a more generic reference to law (1 Ki. 2:3; 2 Ki. 23:3; 1 Chr. 29:19), perhaps with the physical tablets of the Ten Commandments in the background. In this sense, the plural of ʿēdût may be translated “requirements, warnings, regulations, or decrees.” See testimony. New Testament Verb: διαμαρτύρομαι (diamartyromai), GK 1371 (S 1263), 15×. This is an intensified compound of the verb martyreō (“to testify”). It means “to testify, warn” in the case of important matters and situations of extreme danger. See testify. Verb: διαστέλλω (diastellō) GK 1403 (S 1291), 7×. diastellō means “to command with authority” (see command, commandment). But it can also mean “to warn,” as when Jesus warns his disciples against the yeast of the Pharisees (Mk. 8:15). Verb: νουθετέω (noutheteō), GK 3805 (S 3560), 8×. noutheteō means “to warn.” As Paul makes plain in his farewell speech to the elders of Ephesus, one important aspect of his ministry was to “warn” believers of the dangers of heresy and of falling away from the faith (Acts 20:31). He himself had to warn the Corinthians (1 Cor. 4:14) and the Thessalonians (2 Thess. 3:15; cf. 1 Thess. 5:14) of this danger. noutheteō also means “to admonish” (see admonish). Verb: προλέγω (prolegō), GK 4625 (S 4302, 4277, 4280), 15×. prolegō refers to saying something in advance of an event. It sometimes has the nuance of “to warn.” See say before.

William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 774–775.

διαμαρτύρομαι fut. διαμαρτυροῦμαι (Just., D. 22, 8 [Ps. 49:7]); 1 aor. διεμαρτυράμην (since X., Pla. et al.; pap, LXX; TestZeb 7:1) gener. to state something in such a way that the auditor is to be impressed with its seriousness.

① to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath) (X., Hell. 3, 2, 13) τινί τι (Ezk 16:2 διαμάρτυραι τῇ Ἰερουσαλὴμ τὰς ἀνομίας αὐτῆς.—En 104:11 διαμαρτυρέομαί τινί τι; cp. Jos., Ant. 9, 167) of repentance to Judeans and Hellenes Ac 20:21. τὶ the gospel vs. 24; God’s kingdom 28:23; my cause in Jerusalem 23:11. Abs. 8:25; 1 Th 4:6. W. λέγων foll. Ac 20:23; Hb 2:6. W. ὅτι foll. (PSI 422, 7 [III B.C.]) Ac 10:42. W. acc. and inf. foll. Ac 18:5.

② to exhort with authority in matters of extraordinary importance, freq. w. ref. to higher powers and/or suggestion of peril, solemnly urge, exhort, warn (X., Cyr. 7, 1, 17; Polyb. 3, 110, 4; Diod S 18, 62, 2; Plut., Cim. 489 [16, 9]; Jos., Ant. 6, 39 al.; Ex 19:10, 21; 1 Km 8:9; 2 Ch 24:19 al.) w. dat. of pers. addressed warn δ. αὐτοῖς Lk 16:28 (w. ἵνα μή foll.). W. ἐνώπιον τ. θεοῦ charge 1 Ti 5:21 (ἵνα); 2 Ti 2:14 (μή w. inf. as Polyb. 1, 33, 5; Plut., Crass. 533 [16, 6]). Abs. Ac 2:40. W. two constr. mixed: δ. ἐνώπιον θεοῦ καὶ Ἰ. Χ. καὶ τὴν ἐπιφάνειαν αὐτοῦ I charge you before God and J. Chr., and by his appearing 2 Ti 4:1. διαμαρτυρομένου ταῦτα Παύλου while Paul was earnestly entreating (God) for this (release from his bonds) AcPl Ha 3, 12 (cp. X., Cyr. 7, 1, 9).—DMacDowell, The Law in Classical Athens, ’78, 212–19.—DELG s.v. μάρτυς. M-M. TW.

fut. fut. = future

Just. Just(in) , II A.D.—List 5

Ps. Ps. = pseudo, pseudonymous

aor. aor. = aorist

X. X. = Xenophon, V–IV B.C.—List 5

Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5

et al. et al. = et alii (and others)

pap pap = papyrus, -yri

LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg.

TestZeb TestZeb = Testament of Zebulon, s. Test12Patr—List 2

gener. gener. = generally

someth. someth. = something

orig. orig. = original(ly)

X. X. = Xenophon, V–IV B.C.—List 5

En En = I Enoch—List 2

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5

foll. foll. = followed, following

PSI PSI = Papiri greci e latini: Pubblicazioni della Società Italiana—List 4

acc. acc. = accusative

inf. inf. = infinitive

foll. foll. = followed, following

freq. freq. = frequent(ly)

w. w. = with

ref. ref. = reference(s)

X. X. = Xenophon, V–IV B.C.—List 5

Polyb Polyb , III–II B.C.—List 5

Diod S Diod S , I B.C.—List 5

Plut Plut , I–II A.D.—List 5

Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5

al. al. =alibi (elsewhere), aliter (otherwise), alii (others)

w. w. = with

dat. dat. = dative

pers. pers. = person(s)

w. w. = with

foll. foll. = followed, following

w. w. = with

inf. inf. = infinitive

Polyb Polyb , III–II B.C.—List 5

Plut Plut , I–II A.D.—List 5

constr. constr. = construction

AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

X. X. = Xenophon, V–IV B.C.—List 5

DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6

s.v. s.v. = sub voce (under the word, look up the word)

M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6

TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6

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The Word of God

22. The Word of God John Uses it as a name for our Lord (1:1). There are three words in the Greek language for “word,” one referring to the mere articulate sound of the voice, another speaking of that sound as the manifestation of a mental state, and still another, the one used by John, and whose meaning will be discussed. The word is Logos (Λογος). It comes from the verb which means literally “to pick out or select,” thus “to pick words in order to express one’s thoughts,” thus “to speak.” It speaks of a word uttered by the human voice which embodies a conception or idea. It refers not merely to a part of speech but to a concept or idea. Greek philosophers, in attempting to understand the relationship between God and the universe, spoke of an unknown mediator between God and the universe, naming this mediator, “Logos (Λογος).” John tells them that this mediator unknown to them is our Lord, and he uses the same name “Logos (Λογος).” Our Lord is the Logos (Λογος) of God in the sense that He is the total concept of God, Deity speaking through the Son of God, not in parts of speech as in a sentence composed of words, but in the human life of a divine Person. Our Lord said, “He that hath seen me hath seen the Father,” Paul says that (Heb. 1:1–2) whereas in times past God spoke to Israel using the prophets as mouthpieces, He now has spoken in the Person of His Son. Our Lord is therefore the Word of God in that He is Deity told out. The definite article appears before “Word.” He is not merely a concept of God among many others, for the heathen have many concepts of God. He is THE concept of God, the only true one, the unique one. He was in existence when things started to come into being through the creative act of God. He existed before all created things. Therefore, He is uncreated, and therefore eternal in His being, and therefore God. The Word was with God. The word “with” is from a preposition meaning literally “facing.” Thus the Word is a Person facing God the Father. The article appears before the word “God” in the Greek, which indicates that the First Person of the Trinity is meant. Thus, John is speaking of the fellowship between the Word, Jesus Christ, and the Father, a fellowship that existed from all eternity and will exist to all eternity, and which was never broken except at that dark mysterious moment at Calvary when the Son cried, “My God, my God, why hast thou forsaken me?” The Word was God. Here the word “God” is without the article in the original. When it is used in that way, it refers to divine essence. Emphasis is upon quality or character. Thus, John teaches us here that our Lord is essentially Deity. He possesses the same essence as God the Father, is one with Him in nature and attributes. Jesus of Nazareth, the carpenter, the teacher, is Very God. “In the beginning was the Word (total concept of God), and the Word was in constant fellowship with God (the Father), and the Word was (as to His essence or nature) God.”

Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 17 (Grand Rapids: Eerdmans, 1997), 50–52.

A Contradiction Cleared Up by the Greek

15. A Contradiction Cleared Up by the Greek Luke Who wrote the Book of Acts, records for us under the superintendence of the Holy Spirit, Paul’s experience on the road to Damascus, as he heard it from the lips of Paul himself (Acts 9). Luke also records Paul’s speech of defense to the Jews (Acts 22) as he heard it from Paul. In 9:7 the statement is made that the men with Paul heard the voice of the One speaking to him, and in Acts 22:9, that they did not hear the voice. Here we have a real contradiction in the English translation. We believe in an infallible inspired text. We claim verbal inspiration for the original Hebrew and Greek manuscripts, and for our present day manuscripts where textual criticism assures us of a correct text, which is in the case of the New Testament, 999 words out of every one thousand. We do not claim verbal inspiration for any translation. Therefore, the Greek text is the final court of appeal. In the Greek of Acts 9:7, the word “voice” is in the genitive case, and in Acts 22:9, it is in the accusative case. The grammar rule here states that in the first instance, the voice is heard only as a sound. The meaning of the words are not understood. The men with Paul heard the sound but did not understand the words which our Lord spoke to Paul. It states in the second instance, that not only is the voice heard, but the words are understood. Thus the men with Paul did not hear the voice so as to understand the words. The contradiction is not a contradiction in the Greek text. Child of God, trust your Bible. It is the very Word of God, given by revelation and written down by inspiration.

Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 17 (Grand Rapids: Eerdmans, 1997), 40–41.