1. aphiénai means ―to let go,‖ ―to leave‖ (Mk. 1:20; 10:28-29; Jn. 4:3; 16:28; 1 Cor. 7:11ff.; Rom.
1:27; Rev. 2:4), or ―to leave behind‖ (Mk. 1:18; Mt. 5:24; Jn. 4:28; Heb. 6:1), or ―to let alone‖ (Mk. 11:6;
14:6; Mt. 3:15; Lk. 13:8; Jn. 11:48; Acts 14:17), or ―to allow‖ (Mk. 1:34; 5:19; cf. the formula in Mk. 7:27;
Mt. 3:14; 7:4).
2. aphiénai can also mean ―to remit,‖ ―to forgive‖ in a secular (Mt. 18:27) or more often a religious sense, e.g., sins (Mk. 2:5ff.), trespasses (Mt. 6:14), iniquities (Rom. 4:7), and the intent of the heart (Acts 8:22). The noun áphesis almost always means ―forgiveness,‖ usually of sins (Mk. 1:4; Mt. 26:28; Acts 2:38; 5:31; 10:43; Col. 1:14), but of trespasses in Eph. 1:7. páresis has the same meaning in its one use in Rom. 3:25. The forgiveness denoted is almost always that of God. It is constantly needed, and is granted when requested so long as there is a readiness to forgive others. Its basis is the saving act of Christ, so that Christ may be said to dispense it (Mk. 2:5ff.) or the community through him (Col. 1:14; Eph. 1:7), through his name (Lk. 24:47; Acts 10:43), or on his commission (Jn. 20:23), especially in baptism (Acts 2:38; Heb.
6:1ff.) and the Lord‘s Supper (Mt. 26:28). As the community is the holy community of the end-time, forgiveness is an eschatological blessing (Lk. 1:77). Though forgiveness is fundamental, it is not strongly developed conceptually (as the infrequency of aphiēnai etc. in Paul and John shows). But related concepts make it plain a. that responsibility is maintained to God as Judge, b. that forgiveness is known as his act, not as a theoretical deduction, c. that as an eschatological event forgiveness means total renewal, and d.
that forgiveness is received when God‘s judgment is affirmed in the confession of sins (1 Jn. 1:9; Jms.
5:16; Acts 19:18), penitence (Lk. 24:47; Acts 2:38; Heb. 6:1, and faith (in Paul and John). [R.
BULTMANN, I, 509-12]
aphilágathos → agathós
aphístēmi [to fall away], apostasía [apostasy], dichostasía [dissension]
aphístēmi. Transitive ―to remove‖ either spatially or within a relationship, ―to win over,‖ ―to seduce,‖
middle ―to remove oneself,‖ ―to resign,‖ ―desist,‖ ―fall away.‖ Only the personal use is important
theologically, and in the LXX the term becomes almost a technical one for religious apostasy (Dt. 32:15;
Jer. 3:14; Is. 30:1), usually from God or the Lord, and leading to idolatry and immorality.
In the NT this sense occurs in Acts 5:37; 15:38; 19:9. Decline from God is the meaning in Heb. 3:12. In 1 Tim. 4:1 apostasy involves capitulation to heretical beliefs as an eschatological phenomenon. An absolute use is found in Lk. 8:13 and cf. Rev. 3:8.
apostasía. Based on apostátēs (politically a ―rebel,‖ religiously an ―apostate‖), this term signifies the state (not the act) of apostasy. Paul is accused of apostasy against the law in Acts 21:21. Eschatological apostasy is the issue in 2 Th. 2:3, either with or prior to the man of lawlessness. Resting on Jewish tradition, this will be the decline of Christians into error and sin in the last days (cf. Mt. 24:11-12).
dichostasía. This word for ―division‖ or ―dissension‖ is used for objective disunity in the church in Rom. 16:17, in some readings of 1 Cor. 3:3, and in Gal. 5:20 (probably a reference to party strife within the community). [H.SCHLIER, I, 512-14]
aphomoióō → hómoios; aphorízō → hóros
β b
Babylṓn [Babylon]
1. Apart from references to the captivity in Mt. 1:11, 12, 17 and Acts 7:43, and the single mention in 1 Pet. 5:13, the term Babylṓn occurs only in Revelation, where it denotes the ungodly power of the end-time (14:8; 16:19; 17:5, 18; 18:2, 10, 21). Its destruction is announced in 14:8. When it will fall is shown in 16:19. Seven visions depict the fall in 17:1-19:10. It is presented as a harlot (17:1; 19:2), the abomination of the earth (17:5), sitting on the beast in striking array, with her name on her forehead and drunk with the
blood of saints (17:3ff.). God will judge it, to the joy of heaven and sorrow of earth (17:17; ch. 18). The main features in this presentation, including Babylon as a symbol, are taken from the OT (cf. Tyre as a harlot in Is. 23:15ff. and the image of the beast in Dan. 7). But the sayings of Jesus have also had an impact (cf. Mt. 23:25; 24:15ff.). The author, however, weaves the various elements into a totality, perhaps with reference to a city already present (17:18), namely, Rome as the city on seven hills which was often called Babel (as representing ungodly power) in later Judaism.
2. In 1 Pet. 5:13 the greeting is almost certainly from Rome; this is supported by almost all early exegesis and the tradition of Peter‘s work in Rome. If we accept the identification we must infer that Peter and the churches apply the prophecies against Babylon to Rome and thus expect its destruction. [K.G.
KUHN, I, 514-17]
báthos [depth]
báthos means ―depth‖ as a. the depth of a stratum and b. depth as a dimension, also used figuratively for greatness or inscrutability. Its use in the NT is figurative in relation to God or the world: God‘s riches etc. in Rom. 11:32 in the sense of unfathomability, his work in 1 Cor. 2:10 as it is accessible only through the Spirit, and the heavenly inheritance in Eph. 3:18 in its comprehensiveness and universality; then depth as a creaturely power in Rom. 8:39, and as immorality in Rev. 2:24 (the ―deep things of Satan‖). It may be noted that unlike Gnosticism (in which there are analogies), the NT never calls God himself depth. [H.
SCHLIER, I, 517-18]
→ hýpsos
(baínō) [to go away], anabaínō [to go up, ascend], katabaínō [to go down, descend], metabaínō [to change one’s place]
(baínō). Not used in the NT or Philo, and used only twice in Josephus and four times in the LXX, this word is mostly intransitive in classical Greek and means ―to go,‖ ―to stride,‖ then ―to go away,‖ ―to go on before,‖ ―to come.‖
anabaínō.
1. The primary sense is spatial, ―to rise up,‖ e.g., to mount a horse or ship, or to climb a hill, or move from the coast inland, or go to an upper story, or to mount a rostrum, or to rise to address the court. Thus in the NT Jesus climbs a hill (Mt. 5:1; 14:23) or climbs into a boat (Mt. 14:22) or goes up to Jerusalem (Mt.
20:17-18); Joseph goes up from Galilee (Lk. 2:4), the men with the sick of the palsy go up on the roof (Lk.
5:19), and Zacchaeus climbs the tree (Lk. 19:4). anabaínein is also used intransitively of the seed springing up in Mt. 13:7 and parallels.
2. More important in the NT is the cultic use (based on the OT and LXX). Jesus‘ going up from baptism acquires significance through the descent of the Spirit (Mt. 3:16). Going up to the sanctuary or Jerusalem is a stock phrase (Lk. 18:10; Jn. 2:13; 5:1; 7:8, 10, 14; 12:20). For Paul this means not only going to a place but to the mother community (cf. Acts 18:22). Actual ascent is indicated (since the holy city is on a hill) but going to worship is implied, as also in pagan usage due to the common situation of shrines on eminences.
3. The culminating religious use of the term is for ascent to heaven. In Acts 2:34 the claim is made, perhaps against a nonmessianic understanding of Ps. 110:1, that Jesus alone fulfils the prophecy by his ascension and session (possibly also in repudiation of other ascensions depicted in apocalyptic). John‘s Gospel gives an important role to anabaínein. As Jesus has come from heaven, and knows heavenly things, he will go back to heaven (6:62), or to the Father (20:17). Angels ascending and descending keep him in
touch with the heavenly world (1:51; cf. Eph. 4:8ff.). In Rom. 10:6-7, which is based on Dt. 30:11ff., the point seems to be that we are not asked to do the impossible, to ascend to heaven or descend to the depths to bring Christ down or raise him up, because through the word of faith he is already present, having
himself come down and risen up again. In Rev. 4:1 the command to come up through the open door and see the heavenly throne room denotes prophetic rapture. In Acts 10:4 the prayers of Cornelius have mounted up to God. The odd expression in Acts 7:23 (―it came into his heart‖) is modeled on the Hebrew (cf. Lk.
24:38: ―Why do questionings rise in your hearts?‖).
katabaínō.
1. This is the spatial, geographical, and cultic opposite of anabaínō, used of leaving Jerusalem (also in the absolute), and of rain falling from heaven.
2. Religiously it often occurs with anabaínō (cf. Jn. 3:13; 6:33ff.). Jesus has come down to do his Father‘s will (Jn. 6:38). He is the bread from heaven (6:41-42). This bread comes down from heaven and gives life to the world (6:33). Every good gift comes down from God (Jms. 1:17). The Spirit comes down on Jesus at his baptism (Jn. 1:32). In baptism one goes down into the water (Acts 8:38). Descending angels keep Jesus in touch with heaven (Jn. 1:51). Christ descends to earth (not Hades), according to Eph. 4:9-10 (though katábasis is a term for descent to the underworld).
3. Eschatological events (cf. the parousia in 1 Th. 4:16 and the new Jerusalem in Rev. 3:12; 21:2, 10) start in heaven and come down.
4. Philosophically souls are said to come down into bodies, and Philo speaks of the Spirit and joy descending from heaven.
5. Commercially the term is used for a decline in the value of money.
metabaínō. The usual meaning is ―to change place,‖ but the term also denotes change of topic or state.
It is mostly topographical in the NT but figurative in John, e.g., for the change from death to life in Jn.
5:24; 1 Jn. 3:14 (which takes place by acceptance of the divine word), or Jesus‘ transition to his preexistent glory with the Father in Jn. 13:1. [J.SCHNEIDER, I, 518-23]
Balaám [Balaam]
1. The OT shows Balaam as an instrument of blessing in Num. 22-24 and of seduction and consequent immorality and apostasy in Num. 31:16.
2. Later Judaism tended to interpret the first story in the light of the second, so that Balaam is presented as a wrongdoer (except in Josephus).
3. The NT accepts the Jewish assessment (2 Pet. 2:15; Jude 11; Rev. 2:14). Balaam is the model of the licentious Gnostics who lead the people into apostasy (Rev. 2:14), doing so for gain (Jude 11), and thereby showing his hostility to God. [K.G.KUHN, I, 524-25]
ballántion [purse]
Sometimes spelled balántion, this word means ―pocket‖ or ―purse,‖ especially for money. It occurs six times in the LXX and is used in later Judaism for money bag. All four NT instances are in Luke (10:4;
12:33; 22:35-36). The point in 10:4 (cf. Mt. 10:9; Mk. 6:8) is that money is not to be taken for the journey, but while Matthew and Mark think of tying coins in the girdle, Luke has in mind a special purse. Hence renunciation of the security of settled life is demanded, as also in 12:33. The situation changes, however, with the death of Jesus (Lk. 22:35-36).
→ pḗra [K.H.RENGSTORF, I, 525-26]
bállō [to throw], ekbállō [to throw out], epibállō [to lay on]
bállō. a. Transitive ―to throw, propel,‖ ―cast oneself down‖; b. ―to lay down,‖ ―pour in,‗‖ ―lay up (in the heart)‖; c. intransitive ―to cast oneself on,‖ ―sink into (sleep).‖ We find the sense ―to throw‖ in the NT in Mt. 4:18 etc.; ―to cast off‖ fruit in Rev. 6:13. In connection with judgment we find ―to cast‖ into the fire (Mt. 3:10) or hell (Mt. 5:29) and ―to throw out‖ (Mt. 5:13). ―To throw off,‖ i.e., that which causes sin, is the sense in Mt. 18:9. In Mt. 8:6 we find the passive for ―to lie‖ (the sick servant). Other NT senses are ―to put in,‖ as wine in wineskins (Mk. 2:22); the finger in the ears (Jn. 20:25); a thought in the heart (Jn. 13:2).
There is an intransitive use in Acts 27:4.
ekbállō. a. ―To throw out,‖ ―expel,‖ ―repel‖; b. ―to send forth,‖ ―lead forth,‖ ―leave aside.‖ In the NT it is used especially for the expelling or repelling of demons (Mk. 1:34; 3:15, etc.). Judaism had a series of formulas to effect exorcisms, though a word of command might also be enough. Jesus simply uses the word (Mt. 8:16) and has full power over demons (Mk. 1:27; Lk. 11:20). This displays his sovereignty but is also a mark of the inauguration of the kingdom (Mt. 12:28) and accompanies his preaching as such. Jesus commissions his messengers to cast out demons too (Mt. 10:1, 8). He regards the charge that he expels demons by means of demons as a blasphemous misrepresentation (Mt. 12:24). If he himself casts out demons in God‘s name, they can also be cast out in his own name (Mk. 9:38).
The NT also uses ekbállein for expelling a wife (Gal. 4:30), plucking out the eye (Mk. 9:47), expulsion from the Jewish community (Jn. 9:34-44) and the church (by Diotrephes, 3 Jn. 10), the casting out of the name of believers (Lk. 6:22), and the unwillingness of Jesus to ―cast out‖ any who come to him (Jn. 6:22).
Other meanings are ―to send out‖ in Mt. 9:38, ―to let go‖ in Acts 16:37, ―to lead out‖ in Mk. 1:12.
epibállō. a. Transitive ―to throw over,‖ ―lay on‖; b. ―to cast oneself on,‖ ―dedicate oneself to,‖ ―break in,‖ ―follow,‖ ―belong to‖; c. middle ―earnestly to desire.‖ The term occurs in the NT with the meanings
―to lay upon‖ in 1 Cor. 7:35, ―to seize‖ in Mk. 14:36 (cf. Jn. 7:30, 44: Jesus cannot be seized until his hour comes), ―to put one‘s hand to work‖ in Lk. 9:62, ―to put on‖ a patch in Mt. 9:16, ―to throw oneself on‖ in Mk. 4:37, ―to burst out‖ (crying) in Mk. 14:72, ―to accrue to‖ in Lk. 15:12. [F.HAUCK, I, 526-29]
báptō [to dip] baptízō [to baptize], baptismós [baptizing], báptisma [baptism], baptistḗs [Baptist, Baptizer]
A. The Meaning of báptō and baptízō. báptō, ―to dip in or under,‖ ―to dye,‖ ―to immerse,‖ ―to sink,‖
―to drown,‖ ―to bathe,‖ ―wash.‖ The NT uses báptō only in the literal sense, e.g., ―to dip‖ (Lk. 16:24), ―to dye‖ (Rev. 19:13), and baptízō only in a cultic sense, mostly ―to baptize.‖