Prove:
proov (bachan, nacah; dokimazo, peirazo): Means
(1) to test or try;
(2) to establish, demonstrate;
(3) to find by experience.
It is for the most part in the first (original) sense that the word is found in Scripture. In the Old Testament it is most frequently the translation of nacah, primarily "to lift," hence, to weigh (Ge 42:15,16, etc.). God is said to "prove" His people, i.e. to test or try them for their good (Ge 22:1; Ex 15:25; De 8:16, etc.). The Psalmist prays that God may prove him (Ps 26:2). The word is frequently rendered "tempt."
See TEMPT.
The word bachan, primarily "to try by heat," has a similar meaning (Ps 17:3, the heart, like metal, purified from dross; compare Job 23:10; Ps 7:9; Mal 3:2, etc.). In the New Testament the word most frequently rendered "prove" (sometimes "try") is dokimazo (Lu 14:19; Ro 12:2; 2Co 8:8,22; 13:5; Eph 5:10; 1Th 5:21). Peirazo, "to tempt," "to prove," used in both a good and a bad sense, frequently translated "TEMPT" (which see), is rendered "prove" in Joh 6:6, "This he said to prove him." Both Greek words occur frequently in Apocrypha (Wisdom and Ecclesiasticus). the Revised Version (British and American) has "prove" for "tempt" (Ge 22:1); for, "make" (Job 24:25; Ga 2:18); for "manifest" (Ec 3:18); for "examine" (1Co 11:28); for "try" (1Co 3:13; 1 Joh 4:1), etc.
Written by W. L. Walker
Prove:
"to test, prove," with the expectation of approving, is translated "to prove" in Luk 14:19; Rom 12:2; 1Cr 3:13, RV (AV, "shall try"); 11:28, RV (AV, "examine"); 2Cr 8:8, 22; 13:5; Gal 6:4; Eph 5:10; 1Th 2:4 (2nd part), RV (AV, "trieth"); 5:21; 1Ti 3:10; in some mss. Hbr 3:9 (the most authentichave the noun dokimasia, "a proving"); 1Pe 1:7, RV (AV, "tried"); 1Jo 4:1, RV (AV, "try").
See APPROVE.
Prove:
"to show forth," signifies "to prove" in Act 25:7.
See APPROVE, No. 3.
Prove:
"to present," signifies "to prove" in Act 24:13.
See COMMEND, No. 4.
Prove:
"to try," either in the sense of attempting, e.g., Act 16:7, or of testing, is rendered "to prove" in Jhn 6:6.
See EXAMINE, TEMPT.
Prove:
"to join together," signifies "to prove" in Act 9:22.
See COMPACTED, No. 2.
Prove:
"to commend, to prove," is translated "I prove (myself a transgressor)" in Gal 2:18 (AV, "I make").
See COMMEND.
Prove:
(a) "a trying, testing,"
(b) "a temptation," is used in sense (a) in 1Pe 4:12, with the preposition pros, "towards" or "with a view to," RV, "to prove" (AV, "to try"), lit., "for a testing."
See TEMPTATION.
Notes:
(1) In Luk 10:36, RV, ginomai, "to become, come to be," is translated "proved (neighbor)," AV, "was...;" so in Hbr 2:2.
(2) In Rom 3:9, AV, proatitiaomai, "to accuse beforehand," is translated "we have before proved" (marg., "charged"); for the RV, see CHARGE, C, No. 9.
Tempt; Temptation:
temt, tem-ta'-shun (nacah, "to prove" "try," "tempt" maccah, "a trial," "temptation"; peirazo, "to try" "prove" peirasmos "a trial," "proof"): The words have a sinister connotation in present-day usage which has not always attached to them. Originally the words were of neutral content, with the sense of "putting to the proof," the testing of character or quality. Thus, God is "tempted" by Israel's distrust of Him, as if the people were actually challenging Him to show His perfections (Ex 17:2; Ps 78:18; Ac 15:10; Heb 3:9, and often); Abraham is "tempted," being called upon to offer up Isaac (Ge 22:1); and Jesus is "tempted" to a spectacular Messiahship (Mt 4 and parallel passages (see TEMPTATION OF CHRIST)). No evil is implied in the subject of these temptations. Temptation therefore in the Scripture sense has possibilities of holiness as well as of sin. For as all experience witnesses, it is one thing to be tempted, another thing to fall. To be tempted-one may rejoice in that (Jas 1:2), since in temptation, by conquering it, one may achieve a higher and nobler manhood.
"Why comes temptation but for man to meet
And master and make crouch beneath his foot,
And so be pedestaled in triumph?"
Holiness in its best estate is possible only under conditions which make it necessary to meet, resist and triumph over temptation. Thus, Jesus Himself became our Great High Priest in that, being tempted in all points like as we are, He never once yielded, but fought and triumphed (Heb 4:15).
One must not deceive one's self, however, in thinking that, because by the grace of God one may have profit of virtue through temptation as an instrument, all temptation is equally innocent and virtuous. It is noticeable in the case of Jesus that His temptation was under the direction of the Spirit (Mr 1:12); He Himself did not seek it, nor did He fear it. Temptations encountered in this way, the way of duty, the way of the Spirit, alone constitute the true challenge of saintship (Jas 1:12); but it is the mark of an ignoble nature to be perpetually the center of vicious fancies and tempers which are not of God but of the devil (Jas 1:13-15). One may not escape entirely such buffetings of faith, but by any sound nature they are easily disposed of. Not so easily disposed of are the trials (temptations) to faith through adversity, affliction, trouble (Lu 22:28; Ac 20:19; Jas 1:2; 1Pe 1:6); and yet there is no lack of evidence to the consoling fact that God does not suffer His own to be tempted above what they are able to bear (1Co 10:13) and that for every crisis His grace will be sufficient (2Co 12:8,9).
Written by Charles M. Stuart
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