Conversation
CONVERSATION
In the Bible, usually means the whole tenor of one’s life, intercourse with his fellow men, Gal 1:13 Zep 4:22 1Pe 1:15 . Another word is employed in Phi 3:20, which means, “our citizenship is in heaven.” For conversation in modern sense of discourse, the English version generally has communication, 2Ki 9:11 Mat 5:37 Zep 4:29 .
Fuente: American Tract Society Bible Dictionary
CONVERSATION
Or discourse, signifies an interlocution between two or more persons, with this distinction, that conversation is used for any general intercourse of sentiments whatever, whereas a discourse means a conversation limited to some particular subject. To render conversation at all times agreeable, the following rules have been laid down,
1. The parties should meet together with a determined resolution to please and to be pleased.
2. No one should be eager to interrupt others, or be uneasy at being interrupted.
3. All should have leave to speak in turn.
4. Inattention should be carefully avoided.
5. Private concerns should never be mentioned, unless particularly enquired into, and even then as briefly as possible.
6. Each person should, as far as propriety will admit, be afforded an opportunity of discoursing on the subject with which he is best acquainted.
7. Stories should be avoided, unless short, pointed, and quite a propos.
8. Each person should speak often, but not long. Haranguing in private company is insupportable.
9. If the majority of the company be naturally silent or reserved, the conversation will flag, unless it be often renewed by one who can start new subjects.
10. It is improper to laugh at one’s own wit and humour; this should be left to the company.
11. When the conversation is flowing in a serious and useful channel, never interrupt it by an ill-timed jest.
12. It is at all times extremely indelicate to whisper to one’s next neighbour: this is in some degree a fraud, conversation being a kind of common property.
13. In speaking of absent people, the infallible rule is, to say no more than we should say if they were present. “I resolve, ” said bishop Beveridge, “never to speak of a man’s virtues to his face, nor of his faults behind his back.” A golden rule! the observation of which would at once banish flattery and defamation from the world.
Fuente: Theological Dictionary
Conversation
(, de’rek way, Psa 38:14; Psalms 1, 23; Apocrypha and N.T. , but in 2 Maccabees 20:12; Heb 13:5) is never used in the Scriptures in the sense of verbal communication, but always in its now obsolete meaning of course of life or deportment, including all one’s words and acts. In Php 1:27; Php 3:20, a different term is found in the original (, ), which literally signifies residence, or relations to a community as a citizen. SEE CITIZENSHIP.
Orientals are little in the habit of repairing to each other’s houses for the purpose of social intercourse, but rather prefer to resort to some spot out of doors, where friends can meet together, and for this purpose the gate of the city is generally chosen. SEE GATE. Such was the custom of old, and, accordingly, we find that to each city among the Jews there was an open space near the gate, which was fitted up with seats for the accommodation of the people (Gen 19:1; Psa 69:12). Those who were at leisure occupied a position on these seats, and either amused themselves with witnessing those who came in and went out, and with any trifling occurrences that might present themselves to their notice, or attended to the judicial trials, which were commonly investigated at public places of this kind (Gen 34:20; Rth 4:11; Psa 26:4-5; Psa 127:5). Promenading, so agreeable in colder latitudes, is wearisome and unpleasant in the warm climates of the East, and this is probably one reason why the inhabitants of those climates preferred holding intercourse with one another while sitting near the gate of the city, or beneath the shade of the fig-tree and the vine (1Sa 22:6; Mic 4:4).
This mode of passing the time is still customary in the East. It is no uncommon thing, says Mr. Jowett, to see an individual or a group of persons, even when very well dressed, sitting with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation. Europeans would require a chair, but the natives here (Syria) prefer the ground; in the heat of summer and autumn, it is pleasant to them to while away their time in this manner under the shade of a tree. Richly-adorned females, as well as men, may often be seen thus amusing themselves.
The Orientals, when engaged in conversation, are, in general, very mild in their demeanor, and do not feel themselves at liberty directly to contradict the person with whom they are conversing, although they may at the same time be aware that he is telling them falsehoods. The ancient Hebrews, in particular, very rarely used any terms of reproach more severe than those of , satan’, meaning adversary, or opposer; , reykah’, paccia, contemptible; and sometimes , nabal’, fool, an expression which means a wicked man, or an atheist, not, as with us, a person deficient in understanding (Job 2:10; Psa 14:1; Isa 32:6; Mat 5:22; Mat 16:23). SEE FOOL.
When anything was said which was not acceptable, the dissatisfied person replied, Let it suffice thee (Deu 3:26), or It is enough (Luk 22:38). In addressing a superior, the Hebrews did not commonly use the pronouns of the first and second person, but instead of I, they said thy servant,’ and instead of thou, they employed the words my lord. Instances of this mode of expression repeatedly occur in Scripture (as in Gen 32:4; Gen 44:16; Gen 44:19; Gen 46:34; Dan 10:17; Luk 1:38). The form of assent or affirmation was, Thou hast said, or Thou hast rightly said; and modern travelers inform us that this is the prevailing mode of a person’s expressing his assent or affirmation to this day in some parts of the East, especially when they do not wish to assert anything in express terms (comp. Mat 26:64). SEE AFFIRMATIVE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Conversation
generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., “manner of life”); one’s deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one’s relations to a community as a citizen, i.e., citizenship.
Fuente: Easton’s Bible Dictionary
Conversation
CONVERSATION.In EV [Note: English Version.] the word is always used in the archaic sense of behaviour, conduct. In the OT, AV [Note: Authorized Version.] gives it twice (Psa 37:14; Psa 50:23), representing Heb. derek = way (cf. RV [Note: Revised Version.] and RVm [Note: Revised Version margin.] ). In the NT it is used in AV [Note: Authorized Version.] to render three sets of words. (1) The noun anastroph = behaviour (Gal 1:13, Eph 4:22, 1Ti 4:12, Heb 13:7, Jam 3:13, 1Pe 1:15; 1Pe 1:18; 1Pe 2:12; 1Pe 3:1-2; 1Pe 3:16, 2Pe 2:7; 2Pe 3:11), RV [Note: Revised Version.] substituting in each case manner of life, manner of living, life, living, or behaviour; the vb. anastrephesthai = to behave oneself (2Co 1:12, Eph 2:3). (2) The noun politeuma = citizenship or commonwealth (Php 3:20); the vb. politeuesthai = to act as a citizen (Php 1:27). (3) tropos = manner, character, lit. turning (Heb 13:5). Cf. RV [Note: Revised Version.] and RVm [Note: Revised Version margin.] throughout. The main point to notice is that in every case conversation in the Bible refers not to speech merely, but to conduct.
J. C. Lambert.
Fuente: Hastings’ Dictionary of the Bible
Conversation
kon-ver-sashun (, anastrophe, , homila): This word is another illustration of the changes which time makes in a living language. The modern sense of the term is mutual talk, colloquy, but in the King James Version it never means that, but always behavior, conduct. This broader meaning, at a time not much later than the date of the King James Version, began to yield to the special, limited one of today, perhaps, as has been suggested, because speech forms so large a part of conduct. The New Testament words for converse in the modern sense are homileo (Luk 24:14, Luk 24:15; Act 20:11) and sunomileo (Act 10:27).
(1) In the Old Testament the word used to indicate conduct is , derekh, way the course one travels (the King James Version Psa 37:14; margin Psa 50:23). It is the common Hebrew idea of conduct, possibly due, as Hatch thinks, to the fact that in Syria intercourse between village and village was so much on foot, with difficulty on stony tracks over the hills, and this is reflected in the metaphor.
(2) In the New Testament the idea of deportment is once rendered by tropos, Let your conversation be without covetousness (Heb 13:5 the King James Version; the Revised Version (British and American) be ye free from the love of money; the Revised Version, margin let your turn of mind be free). But the usual Greek word is anastrophe, a turning up and down, possibly due to the fact, as Hatch again avers, that life in the bustling streets of Athens and Rome gave rise to the conception of life as quick motion to and fro. Ye have heard of my conversation (Gal 1:13 the King James Version; the Revised Version (British and American) manner of life). So also Eph 4:22; 1Ti 4:12; Heb 13:7; Let him show out of a good conversation (Jam 3:13 the King James Version; the Revised Version (British and American) by his good life); vexed with the filthy conversation (2Pe 2:7 the King James Version; the Revised Version (British and American) lascivious life); holy conversation (2Pe 3:11 the King James Version; the Revised Version (British and American) holy living); Our conversation is in heaven (Phi 3:20 the King James Version; the Revised Version (British and American) citizenship (which see)). See also in the Apocrypha (Tobit 4:14; 2 Macc 5:8).
The translations in the Revisions put a wholesome emphasis upon conduct, and eliminate the danger of much misunderstanding. See further Hatch, Essays in Biblical Greek.
Fuente: International Standard Bible Encyclopedia
Conversation
This word is not used in scripture in the sense of familiar discourse. It occurs in the O.T. in Psa 37:14; Psa 50:23, and refers to the walk; it reads in the margin ‘the upright of way,’ ‘that disposeth his way.’ In the N.T. the word has a similar sense of ‘walk, conduct, behaviour,’ Gal 1:13; Eph 4:22; 1Ti 4:12; and in all other passages except Php 1:27; and Php 3:20 (where it is , ‘citizenship’ which for the Christian is in heaven, separating him from citizenship on earth and its politics); and Heb 13:5, , ‘general manner of life.’
Fuente: Concise Bible Dictionary
Conversation
General references
Mat 5:37; Mat 12:35-37; Eph 4:29; Col 3:8; Col 4:6; Jas 5:12 Tongue
Fuente: Nave’s Topical Bible
Conversation
Conversation. Php 3:20, A. V., but the R. V. reads more accurately “citizenship.”
Fuente: People’s Dictionary of the Bible
Conversation
* This word is not used in the RV, as it does not now express the meaning of the words so translated in the AV. These are as follows:
see BEHAVIOR, B, No. 1.
“a turning, a manner,” is translated simply “be ye,” RV in Heb 13:5, instead of “let your conversation be.” See MANNER, MEANS, WAY.
see CITIZENSHIP, No. 4.
see BEHAVE, A, No. 1.
see CITIZENSHIP, No. 4, Note.