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A game plan for discussing your Christian convictions.
  Tactics: A Game Plan for Discussing Your Christian Convictions In a world increasingly indifferent to Christian truth, followers of Christ need to be equipped to communicate with those who do not speak their language or accept their source of authority. In Tactics: A Game Plan for Discussing Your Christian Convictions, Gregory Koukl demonstrates how to artfully regain control of conversations, keeping them moving forward in constructive ways through thoughtful diplomacy. You'll learn how to stop challengers in their tracks and how to turn the tables on questions or provocative statements. Most importantly, you'll learn how to get people thinking about Jesus.  "The authoritative treatment of how to employ strategies in conversations with unbelievers. Tactics is not just another apologetics book."  "Let Greg be your mentor as you master new approaches to talking with others about Jesus."  "Tactics will revolutionize your conversations with non-Christians." Drawing on extensive experience defending Christianity in the public square, Greg Koukl will show you how to:
Tactics is your game plan for communicating the compelling truth about Christianity with confidence and grace. |
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My wife said no...
My wife said no when I told her I wanted to name my first born son this: "διδάσκαλος" (it means "a teacher of the young") It is pronounced di-das'-ka-los We wound up naming him "Peter"
διδάσκαλος, ου, ὁ (s. διδάσκω; Hom. Hymns, Aeschyl.+) teacher δ. ἐθνῶν Dg 11:1; πέποιθας σεαυτὸν εἶναι δ. νηπίων you are sure that you are (i.e. can be) a teacher of the young Ro 2:20f. ὀφείλοντες εἶναι διδάσκαλοι although you ought to be teachers Hb 5:12. W. μαθητής (Epict. 4, 6, 11; Jos., Ant. 17, 334; Did., Gen. 66, 25) Mt 10:24f; Lk 6:40; IMg 9:2. Used in addressing Jesus (corresp. to the title רַב,רַבִּי rabbi) Mt 8:19; 12:38; 19:16; 22:16, 24, 36; Mk 4:38; 9:17, 38; 10:17, 20, 35; 12:14, 19, 32; 13:1; Lk 3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39; 21:7; J8:4; IEph 15:1; IMg 9:2f. Also as designation for Jesus (ὁ δ. ἡμῶν Orig., C. Cels. 6, 36, 32; θεῖος δ. 1, 37, 19), w. other titles Dg 9:6. He is called βασιλεὺς καὶ δ. MPol 17:3. Ῥαββί w. translation J 1:38 (cp. 3:2), also Ῥαββουνί 20:16. W. the art. (=רַבָּא) Mt 9:11; 17:24; 23:8; 26:18; Mk 5:35; 14:14; Lk 6:40b; 8:49; 22:11; J 11:28 (Philo, Leg. ad Gai. 53 πάρεστιν ὁ δ.). ὁ δ. καὶ ὁ κύριος (=מָר) as a title of respect 13:13f. Used of John the Baptist Lk 3:12. Of Scripture scholars in Jerusalem Lk 2:46; J 3:10 (Petosiris, Fgm. 36b, 13 ὁ διδάσκαλος λέγει=the [well-known] teacher says; sim. Mk 14:14 and par.).—As an official of a Christian assembly Ac 13:1; 1 Cor 12:28f; Eph 4:11; 2 Ti 1:11; Js 3:1 (TOrbiso, VD 21, ’41, 169–82); D 15:1f; paid 13:2. Cp. Hv 3, 5, 1; m 4, 3, 1; Hs 9, 15, 4; 9, 16, 5; 9, 25, 2; B 1:8; 4:9. HGreeven, ZNW 44, ’52/53, 16–31. Of Paul δ. ἐθνῶν 1 Ti 2:7. Of Polycarp δ. ἀποστολικὸς καὶ προφητικός MPol 16:2; δ. ἐπίσημος 19:1; ὁ τῆς Ἀσίας δ. 12:2. Of dissident teachers δ. πονηρίας Hs 9, 19, 2. υἱὸς διδασκάλου as transl. of Barabbas (q.v.) underlies the Lat. text ‘filius magistri’ of GHb 339, 51 (s. Peter of Laodicea in Kl. T. 83 p. 10, ln. 9ff app.).—EReisch in Pauly-W. V, 1905, 401ff; Dalman, Worte 272ff; Schürer II 322–36, 417–22; GMoore, Judaism I 1927, 37–47, 308–22.—AHarnack, Lehre d. Zwölf Ap.: TU II/1/2 1884, 93ff, Mission I4 1923, 345ff; CDodd, Jesus as Teacher and Prophet: Mysterium Christi 1930, 53–66; FFilson, JBL 60, ’41, 317–28; EFascher, TLZ 79, ’54, 325–42; HBraun, Qumran u. d. NT II, ’66, 54–74 (Jesus and the Teacher of Righteousness).—DELG s.v. διδάσκω. M-M. TW. Sv.
MASTER (Noun and Verb)
A. Nouns.
1. didaskalos (διδάσκαλος, 1320), “a teacher” (from didasko, “to teach”), is frequently rendered “Master” in the four Gospels, as a title of address to Christ, e.g., Matt. 8:19; Mark 4:38 (there are more instances in Luke than in the other Gospels); John 1:38, where it interprets “Rabbi”; 20:16, where it interprets “Rabboni.” It is used by Christ of Himself in Matt. 23:8 (see No. 6) and John 13:13–14; by others concerning Him, Matt. 17:24; 26:18; Mark 5:35; 14:14; Luke 8:49; 22:11; John 11:28. In John 3:10, the Lord uses it in addressing Nicodemus, rv, “the teacher” (kjv, “a master”), where the article does not specify a particular “teacher,” but designates the member of a class; for the class see Luke 2:46, “the doctors” (rv, marg., “teachers”). It is used of the relation of a disciple to his “master,” in Matt. 10:24, 25; Luke 6:40. It is not translated “masters” in the rest of the NT, save in the kjv of Jas. 3:1 “(be not many) masters,” where obviously the rv “teachers” is the meaning. See teacher.
2. kurios (κύριος, 2962), “a lord, one who exercises power,” is translated “masters” in Matt. 6:24; 15:27; Mark 13:35; Luke 16:13; Acts 16:16, 19; Rom. 14:4, kjv (rv, “lord”); Eph. 6:5, 9 (twice), the 2nd time of Christ; so in Col. 3:22; 4:1. See lord.
3. despotes (δεσπότης, 1203), one who has “absolute ownership and uncontrolled power,” is translated “masters” in 1 Tim. 6:1, 2; Titus 2:9; 1 Pet. 2:18; of Christ, 2 Tim. 2:21; 2 Pet. 2:1, rv (for kjv, Lord); in Jude 4, rv, it is applied to Christ “(our only) Master (and Lord, Jesus Christ),” kjv “(the only) Lord (God)”; in Rev. 6:10, rv, in an address to God, “O Master” (kjv, “O Lord”). It is rendered “Lord” in Luke 2:29 and Acts 4:24. See lord.¶
Note: For “master of the house,” see goodman.
4. rabbei (ῥαββί, 4461) was an Aramaic word signifying “my master,” a title of respectful address to Jewish teachers.
“The Aramaic word rabbei, transliterated into Greek, is explicitly recognized as the common form of address to Christ, Matt. 26:25 (cf., however, v. 22, kurios); 26:49; Mark 9:5, but Matt. 17:4, kurios” (Dalman, The Words of Jesus).
In the following the rv has “Rabbi” for kjv “Master”; Matt. 26:25, 49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8. In other passages the kjv has “Rabbi,” Matt 23:7–8; John 1:38, 49; 3:2, 26; 6:25.¶
Note: The form Rabbounei (Rabboni), in Mark 10:51, is retained in the rv (for kjv, “Lord”); in John 20:16, in both kjv and rv. This title is said to be Galilean; hence it would be natural in the lips of a woman of Magdala. It does not differ materially from “Rabbi.”¶
5. epistates (ἐπιστάτης, 1988) denotes “a chief, a commander, overseer master.” It is used by the disciples in addressing the Lord, in recognition of His authority rather than His instruction (Nos. 1 and 6); it occurs only in Luke 5:5; 8:24, 45; 9:33, 49; 17:13.¶ In the Sept., 2 Kings 25:19; 2 Chron. 31:12; Jer. 36:26; 52:25.¶
Note: “The form epistata … alongside of the commoner didaskale is … a Greek synonym for the latter, and both are to be traced back to the Aramaic rabbei.” Christ forbade His disciples to allow themselves to be called rabbi, “on the ground that He alone was their Master, Matt. 23:8. In reference to Himself the designation was expressive of the real relation between them. The form of address ‘Good Master’ He, however, refused to allow, Mark 10:17, 18 … in the mouth of the speaker it was mere insolent flattery … the Lord was unwilling that anyone should thoughtlessly deal with such an epithet; and here, as always, the honor due to the Father was the first consideration with Him.… The primitive community never ventured to call Jesus ‘Our Teacher’ after He had been exalted to the Throne of God. The title rabbi, expressing the relation of the disciple to the teacher, vanished from use; and there remained only the designation maran, the servant’s appropriate acknowledgement of his Lord” (Dalman).
6. kathegetes (καθηγητής, 2519), properly “a guide” (akin to kathegeomai, “to go before, guide”; kata, “down,” hegeomai, “to guide”), denotes “a master, a teacher,” Matt. 23:10 (twice); some mss. have it in v. 8, where the most authentic have No. 1.¶
7. kubernetes (κυβερνήτης, 2942), “the pilot or steersman of a ship,” or, metaphorically, “a guide or governor” (akin to kubernao, “to guide”: Eng., “govern” is connected; cf. kubernesis, “a steering, pilotage,” 1 Cor. 12:28, “governments”), is translated “master” in Acts 27:11; “shipmaster” in Rev. 18:17.¶ In the Sept., Prov. 23:34; Ezek. 27:8, 27–28.¶
B. Verb.
katakurieuo (κατακυριεύω, 2634), “to exercise lordship” (kata, “down upon,” kurios, “a lord”), is translated “mastered” in Acts 19:16, rv, of the action of the evil spirit on the sons of Sceva (kjv, “overcame”). In translating the word amphoteron by its primary meaning, “both,” the rv describes the incident as referring to two only. It has been shown, however, that in the period of the Koine (see Foreword) amphoteroi, “both,” was no longer restricted to two persons. Ramsay ascribes the abruptness of the word here to the vivid narrative of an eye witness. See dominion, lord, lordship.
W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 395–396.
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Ability, Able dunamis (δύναμις) definition from Vines Complete Expository Dictionary of Old and New Testament words
ABILITY, ABLE
A. Nouns.
1. dunamis (δύναμις, 1411) is (a) “power, ability,” physical or moral, as residing in a person or thing; (b) “power in action,” as, e.g., when put forth in performing miracles. It occurs 118 times in the NT. It is sometimes used of the miracle or sign itself, the effect being put for the cause, e.g., Mark 6:5, frequently in the Gospels and Acts. In 1 Cor. 14:11 it is rendered “meaning”; “force” would be more accurate. Cf., the corresponding verbs, B, 1, 2, 3 and the adjective C. 1, below. See abundance, deed, might, power, strength, violence, virtue, work.
2. ischus (ἰσχύς, 2479), connected with ischo and echo, “to have, to hold” (from the root ech—, signifying “holding”), denotes “ability, force, strength”; “ability” in 1 Pet. 4:11, kjv (rv, “strength”). In Eph. 1:19 and 6:10, it is said of the strength of God bestowed upon believers, the phrase “the power of His might” indicating strength afforded by power. In 2 Thess. 1:9, “the glory of His might” signifies the visible expression of the inherent personal power of the Lord Jesus. It is said of angels in 2 Pet. 2:11 (cf., Rev. 18:2, kjv, “mightily”). It is ascribed to God in Rev. 5:12 and 7:12. In Mark 12:30, 33, and Luke 10:27 it describes the full extent of the power wherewith we are to love God. See might, power, strength.¶
B. Verbs.
1. dunamai (δύναμαι, 1410), “to be able, to have power,” whether by virtue of one’s own ability and resources, e.g., Rom. 15:14; or through a state of mind, or through favorable circumstances, e.g., 1 Thess. 2:6; or by permission of law or custom, e.g., Acts 24:8, 11; or simply “to be able, powerful,” Matt. 3:9; 2 Tim. 3:15, etc. See can, may, possible, power.
2. dunamoo (δυναμόω, 1412), “to make strong, confirm,” occurs in Col. 1:11 (some authorities have the 1st aorist or momentary tense, in Heb. 11:34 also). Cf. endunamoo, “to enable, strengthen.”¶
3. dunateo (δυνατέω, 1414) signifies “to be mighty, to show oneself powerful,” Rom. 4:14; 2 Cor. 9:8; 13:3. See A, No. 1.¶
4. ischuo (ἰσχύω, 2480), akin to A, No. 2, “to be strong, to prevail,” indicates a more forceful strength or ability than dunamai, e.g., Jas. 5:16, where it is rendered “availeth much” (i.e., “prevails greatly”). See avail, can, do, may, prevail, strength, work.
Note: Still stronger forms are exischuo, “to be thoroughly strong,” Eph. 3:18, “may be strong” (not simply “may be able,” kjv).¶; katischuo, Matt. 16:18, and Luke 23:23, in the former, of the powerlessness of the gates of Hades to prevail against the Church; in the latter, of the power of a fierce mob to prevail over a weak ruler (see Notes on Galatians, by Hogg and Vine, p. 251); also Luke 21:36. The prefixed prepositions are intensive in each case.¶
5. echo (ἔχω, 2192), “to have,” is translated “your ability” in 2 Cor. 8:11, and “ye may be able” in 2 Pet. 1:15, and is equivalent to the phrase “to have the means of.” See can, have.
6. euporeo (εὐπορέω, 2141), lit., “to journey well” (eu, “well,” poreo, “to journey”), hence, “to prosper,” is translated “according to (his) ability,” in Acts 11:29.¶
Note: Hikanoo, corresponding to the adjective hikanos (see below) signifies “to make competent, qualify, make sufficient”; in 2 Cor. 3:6, kjv, “hath made (us) able”; rv, “hath made us sufficient”; in Col. 1:12, “hath made (us) meet.” See enough, sufficient.¶
C. Adjectives.
1. dunatos (δυνατός, 1415), corresponding to A, No. 1, signifies “powerful.” See, e.g., Rom. 4:21; 9:22; 11:23; 12:18; 15:1; 1 Cor. 1:26; 2 Cor. 9:8. See mighty, possible, power, strong.
2. hikanos (ἱκανός, 2425), translated “able,” is to be distinguished from dunatos While dunatos means “possessing power,” hikanos, primarily, “reaching to,” has accordingly the meaning “sufficient.” When said of things it signifies “enough,” e.g., Luke 22:38; when said of persons, it means “competent,” “worthy,” e.g., 2 Cor. 2:6, 16; 3:5; 2 Tim. 2:2. See content, enough, good, great, large, long, many, meet, much, security, sufficient, worthy.
Note: Ischuros denotes “strong, mighty”; in an active sense, “mighty,” in having inherent and moral power, e.g., Matt. 12:29; 1 Cor. 4:10; Heb.6:18.
W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 2–3.
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