Power
POWER
For the use of this word in 1Co 11:10, see VEIL.
Fuente: American Tract Society Bible Dictionary
POWER
Ability, force, strength. Power includes a particular relation to the subordinate execution of superior orders. In the word authority we find a sufficient energy to make us perceive a right. Dominion carries with it an idea of empire.
Fuente: Theological Dictionary
Power
or the ability of performing, is in an essential degree an attribute of Deity: God is emphatically styled All-powerful. Power signifies sometimes a right privilege, or dignity (Joh 1:12); sometimes absolute authority (Mat 28:18); sometimes the exertion or act of power, as of the Holy Spirit (Eph 1:19), of angels, or of human governments, magistrates, etc. (Rom 13:1), and perhaps it generally includes the idea of dignity and superiority. So, the body is sown in weakness, it is raised in power (1Co 15:43). The prince of the power of the air (Eph 2:2) is a figurative representation of Satan (q.v.). SEE AIR.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
POWER
Some English versions of the Bible use the word power to translate different Greek words. In some cases the meaning has to do with great strength or the ability to exercise that strength (1Co 1:18; Eph 1:19; Rev 5:13). In other cases it has to do with authority, or the right to exercise authority (Mat 21:23; Mat 28:18; Joh 1:12; Rom 13:1). The present article is concerned with the first of these meanings. For the second meaning see AUTHORITY.
Evidences of Gods power
The Old Testament repeatedly speaks of Gods immeasurable power. This power was demonstrated through his creation of the universe (Psa 33:6-9; Isa 40:21-23; Jer 10:12-13), his activity in nature (Psa 29:3-10; Psa 66:5-7), his control of history (Exo 9:16; Psa 33:10; Isa 40:15-17) and his saving acts on behalf of his people (Exo 15:4-12; Exo 32:11; Psa 106:8; Psa 111:6; Isa 40:10-11).
These evidences of Gods power are referred to also in the New Testament (Luk 1:49; Rom 1:16; Rom 1:20; Rom 15:19; Heb 1:10-12; Rev 7:12; Rev 15:8). The life and ministry of Jesus Christ provide particularly clear evidence of Gods power (Luk 4:14; Luk 4:36; Luk 5:17; Luk 9:1; see MIRACLES; KINGDOM OF GOD). The supreme demonstration of Gods power is the resurrection of Jesus (Rom 1:4; Eph 1:19-20).
Saving power at work
Gods promise to believers is that the same power as raised Jesus from death is available to them. Just as Jesus conquered sin and death, so can those who trust in him. They have victory over sin now and are assured of victory over death at Jesus return (Rom 6:5-11; Rom 8:9-11; Php 3:9-11; 1Co 6:14; 1Co 15:42-44; 1Co 15:54-56).
The entire salvation God has made available operates by his power. This salvation includes saving sinners from eternal condemnation and giving them victory over sin in their lives as believers (Rom 1:16; Rom 6:14; 1Co 1:18; 1Co 1:24; 1Co 2:5; Eph 1:18-20; Eph 3:20; 1Pe 1:3-5). This power becomes theirs through the Spirit of God within them (Act 1:8; Rom 15:13; Eph 3:16; cf. Mic 3:8; Zec 4:6; see HOLY SPIRIT).
Although they have this power of God within them, believers are not to seek exhibitions of it that will draw attention to themselves (2Co 12:9; 2Co 13:4). They should be humble and dependent on God, so that he alone may be the one in whom people trust and to whom they give praise (Act 3:12-16; 1Co 2:4-5; 2Co 4:7; Php 4:13; 1Th 1:5; 2Pe 1:3).
Fuente: Bridgeway Bible Dictionary
Power
POWER.The term indicates the efficient force by which personal commands and the claims of law receive obedient attention and fulfilment.
In Authorized Version of Gospels power is used with about equal frequency to represent two words in the original, and . These words are thus distinguished by Grimm-Thayer:. power, natural ability, general and inherent; . primarily liberty of action, then authorityeither as delegated power or as unrestrained, arbitrary power. Cf. also Cremer, s.vv. In Revised Version NT 1881, OT 1885 , except in the three cases named below, authority is given as the rendering of , usually in the text, sometimes in the margin. Luk 22:53 retains power without any marginal alternative; Joh 1:12 gives right; Joh 10:18 retains power, but has right in margin.
1. Power in the personal life of Christ.During His earthly ministry, in the impression made both upon His disciples and upon the hostile Pharisees, as well as upon the mass of the people, there is abundant testimony to the transcendent personality of Christ. With this accords also the estimate concerning Him in the Acts and the Epistles. A vague attempt at assimilation likened Him to one of the prophets (Mat 16:14), and Herod saw in Him the risen John the Baptist (Mar 6:16), but otherwise His life and character were ever recognized as unique and beyond comparison (see Awe). In His works of healing, wrought on mind and body, the evidence was open to all (Mar 5:15, Luk 9:43). It was the same with His teaching (Mat 7:29). In dealing with the most venerated religious precepts and traditions, He acts with the ease and freedom of original authority, noting limitations and supplying enlarged meanings and higher applications (Mat 5:33-48). He rejects the offer of world empire (Luk 4:6; Luk_Luk 4:8), and warns those whom He sent forward to tell of His approach not to rejoice even in the exercise of His delegated power (Luk 10:20). The same qualities of range and originality are recognized in His sympathy with the outcast and suffering (Luk 7:34; Luk 13:11, Joh 11:35), in His knowledge of the heart and its temptations (Luk 5:20; Luk 7:47, Joh 4:18), and in His controversies with the Jewish leaders (Mat 22:15-46). A still deeper insight into the uniqueness of His character is afforded by what was involved in following and serving Him (Luk 14:25-35, Joh 14:12; Joh 15:8). His works were stated by Himself to have been wrought in God (Joh 14:10), who also had sent Him (Joh 9:4, Joh 16:28); and His day had been foreseen by Abraham (Joh 8:56) and Isaiah (Isa 61:1-2), and by the prophets generally (Luk 24:27). His Kingdom was to be coextensive with the world and its nationalities (Mat 8:11; Mat 26:13; Mat 28:19, Joh 10:16; Joh 17:20). The gift of His life, offered freely and apart from external constraint, was to be the bond of union among His disciples (Mat 26:26-28, Joh 15:12-13), and was to be the power that would draw the world unto Him (Joh 3:14; Joh 12:32). The impression thus made upon His disciples became in turn the testimony which they gave to the worldThe Word was made flesh and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father) full of grace and truth (Joh 1:14). See Authority of Christ.
2. Power in the Kingdom of Christ.Christ declared of His Kingdom that it was not of this world (Joh 18:36). Those worldly kingdoms were of the sword, established by and for physical dominion. As every created thing must, by the inward necessity of that condition, come to an end, so those kingdoms would perish by the sword (Mat 26:52). His Kingdom, on the other hand, did not rise from beneath, but descended from above, having its origin in the eternal thought of God, the Kingdom of heaven. With the first grasp of this meaning, its administration was spoken of as different from the law of a carnal commandment, being the power of an endless life (Heb 7:16).
In the prophetic intimation of its advent through the mediation of the sorrows of Zion, the essential character and tendency of this Kingdom, the requirements of its citizenship, the extent of its dominion, the motive of its statesmanship, its estimate of heroism, and its rewards of service, were all so new and conflicting, that there seemed to be two Messiahs, one who should reign and deliver, and one who should serve and suffer (Isaiah 53; Isa 59:16-19; Isa 61:1-3). Only the accomplished fact was able to reveal, and in new areas of its expansion is still revealing, that for such a Kingdom the anointed Head must needs have suffered in order to enter into His glory (Luk 24:26). The new and wonderful element that made its citizenship not of blood, nor of the will of the flesh, nor of the will of man (Joh 1:13), consisted in this, that whereas in the kingdoms of the world there had been an ever-ascending scale of power, man living unto himself, and governments existing for the sake of the governing classes, so there was in this Kingdom a correspondingly descending scale of service in which all those features were precisely reversed. Whereas previously in religion men were the supplicants, and sacrificed unto their deities, and propitiated them by gifts and promises of devotion, in this Kingdom God Himself was the chief sacrificer, offering His only-begotten Son; and the Almighty sought to reconcile the weak unto Himself (Joh 3:16; Joh 3:18; Joh 12:27; Joh 18:37), with this leading fact of the Kingdom all the others followed in complete agreement. He who would be accounted greatest must qualify for that distinction by becoming the servant of all (Mat 20:26; Mat 20:28). Women are declared to excel in faith (Mat 15:28), discernment (Mat 26:13), and courageous sacrifice (Mar 12:41-44). Little children are regarded with reverence, and the loving trust of a childs heart gives direction to the wise, and appoints the duties of the great (Mat 18:3-4; Mat 19:14). The constitution and aspirations of the Kingdom, as embodied in the Sermon on the Mount, not only surpass all similar requirements of government, but seem to invert all that the world had hitherto counted great and noble. The innermost instinct of empire, the white ensign of this unique Kingdom, is the joy of harmonious relationship to the will of God. Government is by beatitudes. The crucifixion of self for the sake of others is the recognition mark of its people. This pervades all gradations of its society, for He who is on the throne emptied Himself, and what is done unto the least is regarded as done unto Him (Mat 25:40). Instead of pride and ambition, the lust of power and possession that had created and controlled other dynasties, its regalia and administration are entrusted to the poor in spirit who claim no homage. The dispensing of the beatitudes is given to those who have become acquainted with grief and discouragement, whose necks have felt the pressure of the harsh forces and sharp limitations of life. Here also for exalted office there is the partaking of the Divine nature, but it is reserved for the pure in heart. So rich is the provision for its subjects, that even the cry of hunger becomes a feast, and to bear a burden and cross with Christ is an immediate Paradise. By its connexion with the One Name of which the OT spoke it fulfilled the vision of the prophets which Judaism had obscured, and, on the other hand, included in due place and proportion those gifts for physical need and circumstance that had been the crown and consummation of Gentile desire (Mat 6:33). These are both represented in the familiar and venerated form of prayer which in its first part lifts the language of our possession above all gifts to God Himself, but makes it treason for His Church to covet the Name, the Kingdom, and the Will. In its second part it encourages the claim of our continual frailty, ignorance, and dependence.
Again, the same principle of looking and stooping downwards and of uplifting what is beneath is the main subject-matter of the parables of Christ. The power that is seen exemplified in them is the counterpart of what is set forth in the Sermon on the Mount. Under various aspects, in whole or in part, they unfold the meaning of discipleship, the power of the Kingdom, and the dangers that attend its service. Here also, to be in the Kingdom is beatitude; and when this privilege of entrance has been prevented by any cause whatever, the regret over the one wasted life and its great opportunity is described as weeping and gnashing of teeth (Luk 13:28).
Thus in His life and death, in His teaching and labours, Christ conformed to the beatitudes of the Kingdom, and afterwards entrusted its advancement to His disciples. Come unto metake my yokelearn of me,salvation, self-devotion, sainthood,these were the steps into the Kingdom, and the power of its service.
In His last message to the disciples our Lord gave two special commands about the Kingdom they were to establish and extend in His name. This communication was accompanied by a touching and solemn act of covenant, and endeared by the mention of all that He had been and would be to them. The first concerned the loyalty to Himself that was to carry with it the invincible power of the Kingdom. It was, Abide in me and I in you (Joh 15:4). In His cherished presence they would know His purpose, and that would be their way of power. This presence, however, could be granted only where they loved one another as He had loved them (Joh 15:12). It was in vain to go out to the conquest of the world unless this base of operations was safeguarded. They were to tarry in Jerusalem until it became in each heart a conscious experience beyond the reach of doubt or discouragement. This enabling supernatural power of the Kingdom came to be called the grace of God. In 1 Corinthians 13 its essential meaning is breathed forth as from a vase containing the fragrance of what is no longer visible. Its power within the heart is exhibited in Romans 8, and its energy of diffusion in Romans 13.
The second charge affected the world that was to be His possession, the nations that were to bring each its special riches and glory into His Kingdom (Mat 28:19-20, cf. Mar 16:15). It was His greatest commandment, and is therefore the greatest test of love to Him. He recognized the right and claim of the world to wait until it received sufficient evidence that He had been sent to be its Ruler. He warned His disciples that the only evidence that could carry such conviction would be the sight of a Church so filled with the spirit of His Kingdom and so devoted to the fulfilment of His command, that all things would give way in order to the presentation of that proof. The world that will say the Church is one will say that Christ is Lord (Joh 10:16; Joh 17:21-23).
See also art. Force.
Literature.W. Arthur, Tongue of Fire, ch. ix.; A. Maclaren, Holy of Holies, chs. vi. viii.; Mason, Conditions of our Lords Life on Earth (1896), 84; W. N. Clarke, What shall we think of Christianity? (1899), 106; Forrest, Authority of Christ.
G. M. Mackie.
Fuente: A Dictionary Of Christ And The Gospels
Power
POWER.In general the word means ability for doing something, and includes the idea of adequate strength, might, skill, resources, energy, and efficiency, either material, mental, or spiritual, to effect intended results. Strictly speaking, there is no real power or authority in the universe but that which is ultimately of God (Psa 62:11, Joh 19:11, Rom 13:1). But this Almighty One has originated innumerable subordinate powers, and some of these are possessed of ability to perform acts contrary to the will and commandments of the Creator. And so we may speak of the power of God, or of man, or of angel, or of demon, or of powers inherent in things inanimate. Inasmuch as in the highest and absolute sense power belongeth unto God, It is fitting to ascribe unto Him such doxologies as appear in 1Ch 29:11, Mat 6:13. In Mat 26:64 the word power is employed for God Himself, and it is accordingly very natural that it should be often used to denote the various forms of Gods activity, especially in His works of creation and redemption. Christ is thus the power of God both in His Person and in His gospel of salvation (1Co 1:18; 1Co 1:24, Rom 1:16). The power of the Holy Spirit is also another mode of the Divine activity. By similar usage Simon the sorcerer was called the power of God which is called Great (Act 8:10), i.e. a supposed incarnation of the power of God. The plural powers is used in a variety of meanings. (1) In Mat 7:22, Luk 10:13, Act 2:22; Act 8:13, powers, or mighty works, along with signs and wonders, are to be understood as miracles, and were concrete manifestations of supernatural power. (2) The powers of the heavens (Mat 24:29, Mar 13:25) are understood by some as the forces inherent in the sun, moon, stars, and other phenomena of the heavens, by virtue of which they rule over the day and over the night (Gen 1:18); by others these heavenly powers are understood to be the starry hosts themselves conceived as the armies of the heavens. (3) Both good and evil angels are designated by the terms principalities and powers in such passages as Eph 1:21; Eph 3:10; Eph 6:12, Col 1:16; Col 2:10; Col 2:15, 1Pe 3:22. The context of each passage must show whether the reference is to angels or demons. in Eph 2:2 Samatan is called the prince of the power of the air, and these powers are further defined in Eph 6:12 as world-rulers of this darkness, the spiritual hosts of wickedness in the heavenly places. These are thought of as so many ranks of evil spirits who are ever at war with Gods hosts, and seek to usurp the heavenly regions. (4) in Rom 13:1 civil magistrates are called the higher powers because of their superior rank, authority, and influence as officers ordained of God for the administration of justice among men (cf. Luk 12:11, Tit 3:1). (5) The powers of the age to come (Heb 6:5) are best understood of all supernatural gifts and spiritual forces which belong to the age or dispensation of the New Covenant, of which Jesus is the Mediator (cf. Heb 9:15). They include the greater works (Joh 14:12) which Jesus assured His disciples they should do after His going unto the Father and sending them the Spirit of truth. See Authority, Kingdom of God.
M. S. Terry.
Fuente: Hastings’ Dictionary of the Bible
Power
pouer: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like valor, rule, strength, might, dominion. The principal words for power in the New Testament are , dunamis, and , exousa. In the latter case the Revised Version (British and American) frequently changes to authority (Mar 3:15; Mar 6:7; Eph 1:21, etc.) or right (Rom 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch 29:11; Job 26:14; Psa 66:7; Psa 145:11; Rev 7:12, etc.). On this attribute of power of God, see OMNIPOTENCE. The supreme manifestation of the power, as of the wisdom and love of God, is in redemption (1Co 1:18, 1Co 1:24). The preaching of the gospel is accompanied by the power of the Holy Spirit (1Co 2:4; 1Th 1:5, etc.). Miracles, as mighty works, are denoted by the term powers (so Mat 11:21, Mat 11:23 the Revised Version margin, etc.). The end of all time’s developments is that God takes to Him His great power and reigns (Rev 11:17).
Fuente: International Standard Bible Encyclopedia
Power
The two principal words in the N.T. translated ‘power’ are 1, , and 2, . It is important to see the difference between them, for their signification is not at all the same. No. 1 may be described as ‘capacity, moral or physical ability, power.’ No. 2 signifies ‘delegated authority, right, privilege, title.’ The latter always supposes power to exercise the right; but in the former there is no thought of right or authority. No. 1 is translated in the A.V. ‘ability, might, mighty, mighty deeds, miracles, power, strength, violence, mighty works, wonderful works,’ etc. which will help further to show the character of the word, contrasted with No. 2, which is translated ‘authority, jurisdiction, liberty, power, right, and strength.’
The word ‘power’ occurs in both lists, and this needs to be cleared of any ambiguity. No. 2 is often translated ‘power’ where some other word would convey the sense better; but there is no single word in the English language that exactly answers to the Greek, and which would suit in all places. A concordance must be consulted for a full list of the occurrences: a few passages only are cited. All ‘authority’ is given to the Lord Jesus. Mat 9:6; Mat 28:18; Joh 17:2. Satan offered to give to the Lord ‘authority’ over the kingdoms of the world which had been delivered to him, if the Lord would fall down and worship him. Luk 4:6. To as many as received the Lord, to them gave He ‘right ‘ or ‘title’ to become the children of God. Joh 1:12. “There is no ‘authority’ but of God,” No. 2 occurring five times in Rom 13:1-3. Along with ‘principality’ occurs No. 2 in Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16; Col 2:10; Col 2:15; Tit 3:1.
The principal thing to remember is that No. 2 signifies a delegated right or title, with the presumed power or strength to enforce the right; whereas in No. 1 it is strength or power only.
Fuente: Concise Bible Dictionary
Power
Of Christ:
– As the Son of God, is the power of God
Joh 5:17-19; Joh 10:28-30
– As man, is from the Father
Act 10:38
– Described as:
b Supreme
Eph 1:20-21; 1Pe 3:22
b Unlimited
Mat 28:18
b Over all flesh
Joh 17:2
b Over all things
Joh 3:35; Eph 1:22
b Glorious
2Th 1:9
b Everlasting
1Ti 6:16
– Able to subdue all things
Phi 3:21
– Exemplified in:
b Creation
Joh 1:3; Joh 1:10; Col 1:16
b Upholding all things
Col 1:17; Heb 1:3
b Salvation
Isa 63:1; Heb 7:25
b His teaching
Mat 7:28-29; Luk 4:32
b Working miracles
Mat 8:27; Luk 5:17
b Enabling others to work miracles
Mat 10:1; Mar 16:17-18; Luk 10:17
b Forgiving sins
Mat 9:6; Act 5:31
b Giving spiritual life
Joh 5:21; Joh 5:25-26
b Giving eternal life
Joh 17:2
b Raising the dead
Joh 5:28-29
b Rising from the dead
Joh 2:19; Joh 10:18
b Overcoming the world
Joh 16:33
b Overcoming Satan
Col 2:15; Heb 2:14
b Destroying the works of Satan
1Jn 3:8
– Ministers should make known
2Pe 1:16
– Saints:
b Made willing by
Psa 110:3
b Succored by
Heb 2:18
b Strengthened by
Phi 4:13; 2Ti 4:17
b Preserved by
2Ti 1:12; 2Ti 4:18
b Bodies of, shall be changed by
Phi 3:21
– Rests upon saints
2Co 12:9
– Present in the assembly of saints
1Co 5:4
– Shall be specially manifested at His second coming
Mar 13:26; 2Pe 1:16
– Shall subdue all power
1Co 15:24
– The wicked shall be destroyed by
Psa 2:9; Isa 11:4; Isa 63:3; 2Th 1:9 Jesus, The Christ
Of God:
– One of His attributes
Psa 62:11
– Expressed by:
b The voice of God
Psa 29:3; Psa 29:5; Psa 68:33
b Finger of God
Exo 8:19; Psa 8:3
b Hand of God
Exo 9:3; Exo 9:15; Isa 48:13
b Arm of God
Job 40:9; Isa 52:10
b Thunder of His power
Job 26:14
– Described as:
b Great
Psa 79:11; Nah 1:3
b Strong
Psa 89:13; Psa 136:12
b Glorious
Exo 15:6; Isa 63:12
b Mighty
Job 9:4; Psa 89:13
b Everlasting
Isa 26:4; Rom 1:20
b Sovereign
Rom 9:21
b Effectual
Isa 43:13; Eph 3:7
b Irresistible
Deu 32:39; Dan 4:35
b Incomparable
Exo 15:11-12; Deu 3:24; Job 40:9; Psa 89:8
b Unsearchable
Job 5:9; Job 9:10
b Incomprehensible
Job 26:14; Ecc 3:11
– All things possible to
Mat 19:26
– Nothing too hard for
Gen 18:14; Jer 32:27
– Can save by many or by few
1Sa 14:6
– Is the source of all strength
1Ch 29:12; Psa 68:35
– Exemplified in:
b The creation
Psa 102:25; Jer 10:12
b In establishing and governing all things
Psa 65:6; Psa 66:7
b In the miracles of Christ
Luk 11:20
b In the resurrection of Christ
2Co 13:4; Col 2:12
b In the resurrection of saints
1Co 6:14
b In making the gospel effectual
Rom 1:16; 1Co 1:18; 1Co 1:24
b In delivering His people
Psa 106:8
b In the destruction of the wicked
Exo 9:16; Rom 9:22
– Saints:
b Long for exhibitions of
Psa 63:1-2
b Have confidence in
Jer 20:11
b Receive increase of grace by
2Co 9:8
b Strengthened by
Eph 6:10; Col 1:11
b Upheld by
Psa 37:17; Isa 41:10
b Supported in affliction by
2Co 6:7; 2Ti 1:8
b Delivered by
Neh 1:10; Dan 3:17
b Exalted by
Job 36:22
b Kept by, unto salvation
1Pe 1:5
– Exerted in behalf of saints
1Ch 16:9
– Works in and for saints
2Co 13:4; Eph 1:19; Eph 3:20
– The faith of saints stands in
1Co 2:5
– Should be:
b Acknowledged
1Ch 29:11; Isa 33:13
b Pleaded in prayer
Psa 79:11; Mat 6:13
b Feared
Jer 5:22; Mat 10:28
b Magnified
Psa 21:13; Jud 1:25
– Efficiency of ministers is through
1Co 3:6-8; Gal 2:8; Eph 3:7
– Is a ground of trust
Isa 26:4; Rom 4:21
– The wicked:
b Know not
Mat 22:29
b Have against them
Ezr 8:22
b Shall be destroyed by
Luk 12:5
b The heavenly host magnified
Rev 4:11; Rev 5:13; Rev 11:17 God, Omnipotent; God, Power of
Of the Holy Ghost:
– Is the power of God
Mat 12:28; Luk 11:20
– Christ commenced His ministry in
Luk 4:14
– Christ wrought His miracles by
Mat 12:28
– Exemplified in:
b Creation
Gen 1:2; Job 26:13; Psa 104:30
b The conception of Christ
Luk 1:35
b Raising Christ from the dead
1Pe 3:18
b Giving spiritual life
Eze 37:11-14; Rom 8:11
b Working miracles
Rom 15:19
b Making the gospel efficacious
1Co 2:4; 1Th 1:5
b Overcoming all difficulties
Zec 4:6-7
– Promised by the Father
Luk 24:49
– Promised by Christ
Act 1:8
b Upheld by
Psa 51:12
b Strengthened by
Eph 3:16
b Enabled to speak the truth boldly by
Mic 3:8; Act 6:5; Act 6:10; 2Ti 1:7-8
b Helped in prayer by
Rom 8:26
b Abound in hope by
Rom 15:13
– Qualifies ministers
Luk 24:49; Act 1:8-9
– God’s word, the instrument of
Eph 6:17 Holy Spirit
Spiritual:
– General references
Gen 32:28; Isa 40:29-31; Mar 9:29; Luk 1:17; Luk 4:32; Luk 24:49; Joh 7:38-39; Act 1:8; Act 2:2-4; Act 6:8; Eph 1:19-20; 1Co 1:24-28; 1Co 4:19-20; 2Co 12:9; 1Th 1:5; 2Ti 1:7; Heb 6:5 Holy Spirit
Fuente: Nave’s Topical Bible
Power
In general
the physical, mental and moral ability to act or to receive an action;
the general faculty of doing, making, performing, realizing, achieving, producing or succeeding;
ability, capacity, virtue, virtuality, potency, potentiality, faculty, efficacy, efficacity, efficiency, operative causality, process of change or becoming;
natural operative force, energy, vigor, strength, or effective condition applied or applicable to work;
person, agent, body, institution, government or state, having or exercising an ability to act in accordance with its nature and functions;
spirit, divinity, deity, superhuman agent, supernatural principle of activity;
an attribute or name of God;
in theology, an order of angels;
in law the authority, capacity or right to exercise certain natural and legal prerogatives, also, the authority vestcd in a person by law;
influence, prerogative, force.
A. In psychology, power is sometimes synonymous with faculty (q.v.). It also means a quality which renders the nature of an individual agent apt to elicit certain physical and moral actions. Hence, power is a natural endowment enabling the intellect to condition the will and thus create hibits and virtues, in a higher degree, power is a moral disposition enabling the individual to cultivate his perfectibility. The distinction between powers is given by the distinction of their actions. Powers are acthe or operative, and passive or receptive; they are immediate or remote. Even impotence and incapacity are not different in kind from power, but simply in degree. These Aristotelian views on power, including its ontological interpretation, have held the ground for centuries, and we find them partly also in Hobbes and Locke who defined power as the ability to make or to receive change. Hume’s analysis of power showed it to be an illusion; and with the advent of positivism and experimental psychology, this concept lost much of its value. The notion of power has been used by Fechner in his doctrine and law concerning the relation between stimuli and sensations.
B. In ontology, power is often synonymous with potency (q.v.) Aristotle, who is mainly responsible for the development of this notion (Metaph. IV (5) 12.), distinguishes three aspects of it as a source of change, as a capacity of performing, and as a state in virtue of which things are unchangeable by themselves. Hobbes accepts only the first of these meanings, namely that power is the source of motion. Various questions are involved in the analysis of the notion of power, as, for example, whether power is an accident or a perfection of substance, and whether it is distinct from it.
C. In natural philosophy, power corresponds to effort, to the force applied to overcome resistance. More technically, it is the time rate of the performance of work, or the transfer of energy. In optics, power is the degree to which an optical instrument magnifies.
D. In mathematics, (1) it is a numerical or algebraical index showing the number of times the element it affects must be multiplied by itself; concurrently, it denotes the product arising from the continued mutiplication of a quantity by itself. (2) In the theory of aggregates, the power of a class is the number of its elements, its cardinal number (q.v.). — T.G.