Walk
WALK
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20 . He may walk as a carnal or as a spiritual man, 1Ch 8:1 ; with God, or in ignorance and sin, Gen 5:24 1Jo 5:21 ; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Psa 89:15 Jer 3:4 .
Fuente: American Tract Society Bible Dictionary
Walk
See Christian Life.
Fuente: Dictionary of the Apostolic Church
Walk
(prop. , or , ). The Hebrew verb not only signifies to advance with a steady step, but also to augment a moderate pace until it acquires rapidity. It is used in this sense by the evangelical prophet with the greatest propriety in the following passage: Even the youths shall faint and be weary, and the young men shall utterly fall but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint (Isa 40:30-31).
Walking for the sake of exercise is rarely practiced in the East; indeed, the indolent Orientals are quite unable to comprehend the conduct of Europeans in walking for mere recreation, without any immediate purpose of business. They attribute this to a spirit of restlessness which they believe to be a kind of curse inflicted upon Christian nations; and, in a dispute between Turks, it is not uncommon for one of the parties, as his worst execration, to wish that his opponent should be condemned to walk like a Frank. Among the females, this dislike of locomotion is carried to a still greater extent, and there is scarcely any epithet which would be more offensive to a Turkish or Persian lady than to be called a walker. This appears also to have been the case with the Egyptian ladies, for there are but few instances of their being represented on the monuments in walking attitudes. Wilkinson observes (Anc. Egypt. 2, 347, 348):
When walking from home, Egyptian gentlemen frequently carried sticks, varying from three or four to about six feet in length, occasionally surmounted with a knob imitating a flower, or with the more usual peg projecting from one side, some of which have been found at Thebes. Many were of cherry-wood, only three feet three inches long; and those I have seen with the lotus head were Generally about the same length. Others appear to have been much longer; the sculptures represent them at least six feet; and one brought to England by Mr. Madox was about five feet in length. Some were ornamented with color and gilding. On entering a house, they left their stick in the hall or at the door; and poor men were sometimes employed to hold the sticks of the guests who had come to a party on foot, being rewarded by the master of the house for their trouble with a trifling compensation in money, with their dinner, or a piece of meat to carry to their family. The name of each person was frequently written on his stick in hieroglyphics, for which reason a hard wood was preferred, as the acacia, which seems to have been more generally used than any other; and on one found at Athribis the owner had written, O my stick, the support of my legs,’ etc.
Walk is often used in Scripture for conduct in life, or a man’s general demeanor and deportment. Thus we are told that Enoch and Noah walked with God; that is, they maintained a course of action conformed to the will of their Creator, and acceptable in his sight; drawing near to him by public and private devotions; manifesting, by their piety, a constant sense of his presence, and by their purity of life a reverence for the moral laws which he had established for the guidance of his creatures. In many parts both of the Old and New Test. we find God promising to walk with his people; and his people, on the other hand, desiring the influence of God’s Holy Spirit, that they may walk in his statutes. To walk in darkness (1Jn 1:6-7) is to be involved in unbelief, and misled by error; to walk in the light is to be well informed, holy, and happy; to walk by faith is to expect the things promised or threatened, and to maintain a course of conduct perfectly consistent with such a belief; to walk after the flesh is to gratify the carnal desires, to yield to the fleshly appetites, and be obedient to the lusts of the flesh; to walk after the Spirit is to pursue spiritual objects, to cultivate spiritual affections, to be spiritually minded, which is life and peace.
By a somewhat different figure, the pestilence is said to walk in darkness, spreading its ravages by night as well as by day. God is said to walk on the wings of the wind, and the heart of man to walk after detestable things.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
WALK
The Bible sometimes speaks of peoples conduct or manner of life as their way or walk. The two expressions are closely connected: people move along a way by walking (Lev 26:23-24; 1Ki 6:12; 2Ki 20:3; Pro 8:20; Pro 20:7; Act 9:31; Eph 2:10; Eph 5:2; 1Jn 2:11).
Frequently, the Bible uses the word walk when contrasting peoples way of life before they were Christians with their new life in Christ (Rom 6:4; Eph 2:1-2; Eph 5:8; Col 3:7-8). Their new way of life is controlled by the Spirit, not by the flesh (Rom 8:4; Gal 5:16; Gal 5:25). It is characterized by love, not by selfishness (Rom 14:15; Rom 14:19), and is influenced by the person in whom they believe, not by the things they see in the world around them (Joh 12:35; 2Co 5:7). It is lived in fellowship with God rather than in obedience to sin (1Jn 1:6-7), and is patterned on the life of Christ rather than on the life of their fellows (1Jn 2:6; 1Jn 2:11; 2Jn 1:6). (See also WAY.)
Fuente: Bridgeway Bible Dictionary
Walk
WALK.1. . The passages in the Gospels where this word occurs may be classified as follows: (1) To move along leisurely on foot without halting. It is used in this literal sense of our Lords walking by the Lake (Mat 4:18 ),the words following show that the subject of His thoughts as He walked was the analogy between Peter and Andrews present occupation and the work to which He was about to call them, that of fishers of men,Mar 1:16 has the more vivid , passing along by (Revised Version NT 1881, OT 1885 , cf. LXX Septuagint Psalms 128:8); of His walking near Jordan, when His mien as He passed riveted Johns gaze (Joh 1:36); of His walking on the sea (Mar 6:48-49, Mat 14:25-26, Joh 6:19 in Mk. and Jn., in Mt.).
The genitive points to the apparent solidity of the water under His feet (cf. Mar 6:47 ), the accusative to the progress implied in (Swete, St. Mark, 130). Cf. LXX Septuagint Job 9:8 , Job 38:16 , , Sir 24:5 . Particular OT events also form suggestive parallels: Exo 14:22 (cf. Psa 77:19-20, Hab 3:15), Jos 3:16, 2Ki 2:8; 2Ki 2:14.
Our Lords walking on the sea reveals Him as making material nature an instrument through which His interest in us is shown (Illingworth, Div. Immanence1 [Note: designates the particular edition of the work referred] , 124), as coming to our aid across the troubled waters in which our conflict lies (Westcott, Characteristics of Gosp. Mir.1 [Note: designates the particular edition of the work referred] , 15, 19), and so leading us to the confidence expressed in Rom 8:28; Rom 8:35. The same word is used also of Peters walking on the sea (Mat 14:29 ), so that it is incorrect to say that Peter merely attempted to walk on the water: the words imply that he made some progress in going to Jesus. By the invitation Come! Jesus expressed His warm sympathy with Peter in his desire for closer fellowship with Him, and gave a pledge that He would support him in the enterprise of his faith. The cause of his temporary failure was his betaking himself again to his own resources after having committed himself to a course that involved full dependence on Christs strength. Then, after the grasp of our Lords hand had revived his faith, he was really enabled to carry through what he had undertaken, probably walking on the sea with Jesus in returning to the boat (cf. A. B. Davidson, Waiting upon God, 241, 250). Two texts, Joh 15:5 and Php 4:13, show how we should apply this narrative to ourselves. is also used: of mens gait, whereby the blind man who was being gradually restored to sight recognized the true nature of the objects which he would otherwise have taken for trees (Mar 8:24 , I see men; for I perceive objects like trees, walking; cf. Jdg 9:36; Swete, in loc.); of peoples walking over hidden graves (Luk 11:44 : see Woe); of the scribes, (Luk 20:46 || Mar 12:38 love to go in long clothing, Authorized Version ; see Dress); and in the question with which the Risen Lord began the conversation with His two disciples whom He joined on the road to Emmaus (Luk 24:17 ; cf. Mar 16:12).
(2) Of those to whom Jesus miraculously restored the power of walking: the paralytic (Mar 2:9 || Mat 9:5, Luk 5:23). No passage in the Gospels is more significant of the character, or more persuasive of the credibility, of our Lords miracles of healing than this. He says to the paralytic, Son, thy sins be forgiven thee; and in order that those who cavil at this saying may know that the Son of Man hath power on earth to forgive sins, He commands him, Arise, take up thy bed, and walk, which was, from their point of view, a harder thing for Him to say, because it could at once be proved whether His words had any effect. The miracle is thus an outward and visible sign of something greater than bodily healing; it points to an inward and spiritual power, destructive of evil, now present among men. It is implied that disease is the physical effect of sin (cf. Joh 5:14), and by healing the one our Lord gives an evidence of His power to destroy the other (cf. 1Jn 3:8). He teaches that the perfect idea of redemption is realized in a redeemed soul in a redeemed body, and that He is come to deliver the entire personality of man, soul and body, from the dominion of evil (cf. Illingworth, l.c. 97). Man forgiven is enabled to walk and not faint (Isa 40:31), and this looks forward to the time when the inhabitant of Zion shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity (Isa 33:24, cf. Rev 7:14-17). So of the impotent man at Bethesda (Joh 5:8-9; Joh 5:11-12a Sabbath miracle: the others being Mar 1:23; Mar 1:31; Mar 3:1 and ||, Luk 13:14; Luk 14:3, Joh 9:14); the lame who walk (Mat 11:5; Mat 15:31, Luk 7:22; cf. LXX Septuagint Isa 35:3 , also Isa 35:6; Act 3:6; Act 14:3); also of the daughter of Jairus whom our Lord raised from the dead (Mar 5:42 , she began walking about). In all His raisings from the dead there was an immediate restoration of the bodily powers (Luk 7:15, Joh 11:44).
(3) It is also used in a special sense of our Lords life of movement and unwearied activity. This use of is peculiar to St. John. In Joh 11:9-10 Jesus speaks in parabolic fashion, first of His having a full working day (cf. Joh 9:4) of twelve hours, during; which He walks in the light of life without fear of danger in the path of His heavenly Fathers will, and then of the coming on of the night of death, when walking, as regulated by present conditions, will be ended for Him; because it is His enemies hour, coinciding with that permitted to the power of darkness (Luk 22:53; cf Joh 13:30; Plummer, St. Luke, 513; Camb. Bib. St. John, 230). Joh 6:66 many went back, ; the last words picture His journeyings to and fro, in which they had been in the habit of accompanying Him on foot, and hearing His teaching. In the same sense: Joh 7:1, walked in Galilee, for he would not walk in Jewry; Joh 10:23 walking in the Temple (ut in sua domo, Beng.; cf. Mar 11:27); Joh 11:54 walked no more openly among the Jews. This use of is also found in Rev 2:1 of our Lords life of activity in His exalted state: walketh in the midst of the seven golden candlesticks, as if journeying forth by the circular route which, after traversing all the Churches mentioned, returns to Ephesus (Ramsay, Letters to the Seven Churches, Letter to the Church in Ephesus, Introduction). It is likewise used by our Lord of Peters working life (Joh 21:18 , as when he had said to his fellow-disciples, I go a fishing, v. 3), and of the life of the redeemed (Rev 3:4 ; cf. Zec 3:4; Zec 3:7), which is thus suggestively represented as a life of action conjoined with purity (cf. 1Jn 3:2-3).
(4) To act and behave in any particular manner, to pursue a particular course of life: Mar 7:5 (the only passage in the Synoptic Gospels where is used in this sensewhy walk not thy disciples ; indicating conformity with a standard [as in Rom 8:4; Rom 14:15, 2Co 10:2-3, Eph 2:2; Win.-Moul. 500]. in Rabbinical language is the rule by which men must walk []; cf. Swete, in loc.; see Tradition), Joh 8:12, where the condition of not walking in darkness (= ignorance and self-deception, narrowness, joylessness, and death) is stated to be our following the Light of the world, Jesus our Sun (cf. Joh 11:9, Psa 27:1, Isa 9:2; Isa 42:5; Isa 60:19-20, Mal 4:2), whose rising is the signal to awake and work (Eph 5:14, Heb 3:13), and whose movement as He mounts to attain His perfect day is a call to progress in righteousness and love (Psa 19:5, Pro 4:18, Php 3:14). St. Paul developed this figure: he who follows the Light of the world becomes himself light in the Lord (Eph 5:8-9, 1Th 5:5). Cf. Joh 12:35 (fides non est deses sed agilis in luce, Bengel. So also is love, 1Jn 2:9-11).
is used of the conduct of life; Aquila, Gen 5:22 (Enoch) , where LXX Septuagint has (cf. Heb 11:5); LXX Septuagint 2Ki 20:3, Ps 11:9 (12:8), Pro 8:20, Ecc 11:9. St. Paul uses in the ethical sense thirty times, and it is found in this sense in all his Epistles except Philem. and the Pastorals. He has also another word for to walk which is not found in the Gospels (, to march in file). This word may imply a more studied following of a prescribed course than (Ellic. on Gal. 122). Compare with the passages in St. Johns Gospel, 1Jn 1:6-7; 1Jn 2:6-11, 2Jn 1:4, 3Jn 1:3-4
2. is used in the same sense as (3) in Luk 13:33 I must walk to-day, and to-morrow, and the day following; I must go on my way, Revised Version NT 1881, OT 1885 . The duration of my course is ordained by God, and no power on earth can shorten it: (cf. Joh 11:9 f.; Burkitt, Gosp. Hist. and its Transmission, 95). It is used in the same sense as (4) in Luk 1:6 (walking in all the commandments and ordinances of the Lord blameless); cf. LXX Septuagint Pro 10:9 (with Barrows Sermon) 14:2, Mic 6:8 , to walk humbly with thy God, Authorized Version and Revised Version NT 1881, OT 1885 .
3. , to pass through: Mat 12:43 (|| Luk 11:24) walketh through dry places, passeth through, Revised Version NT 1881, OT 1885 (cf. Psalms 106 (107):35). Apart from humanity, evil powers have only an empty, unproductive existence; and accordingly they lie in wait continually for the opportunity to return to the world of men, and to set up their abode there (Martensen, Dogmatics, 196).
Literature.Swete, Com. on St. Mark; A. B. Davidson, Waiting upon God; J. H. Jowett, Thirsting for the Springs, 167; Illingworth, Div. Immanence; Westcott, Characteristics of the Gospel Miracles; Hatch and Redpath, Concordance to the LXX Septuagint .
James Donald.
Fuente: A Dictionary Of Christ And The Gospels
Walk
wok (, peripaten): Aside from its frequent occurrence in the usual sense, the word walk is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs (Act 21:21). (2) Of the spiritual life: If we walk in the light, as he is in the light (1Jo 1:7); That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life (Rom 6:4); Walk by the Spirit, and ye shall not fulfill the lust of the flesh (Gal 5:16); For we walk by faith, not by sight (2Co 5:7).
Fuente: International Standard Bible Encyclopedia
Walk
is used (a) physically, in the Synoptic Gospels (except Mar 7:5); always in the Acts except in Act 21:21; never in the Pauline Epistles, nor in those of John; (b) figuratively, “signifying the whole round of the activities of the individual life, whether of the unregenerate, Eph 4:17, or of the believer, 1Co 7:17; Col 2:6. It is applied to the observance of religious ordinances, Act 21:21; Heb 13:9, marg., as well as to moral conduct. The Christian is to walk in newness of life, Rom 6:4, after the spirit, Rom 8:4, in honesty, Rom 13:13, by faith, 2Co 5:7, in good works, Eph 2:10, in love, Eph 5:2, in wisdom, Col 4:5, in truth, 2Jo 1:4, after the commandments of the Lord, 2Jo 1:6. And, negatively, not after the flesh, Rom 8:4; not after the manner of men, 1Co 3:3; not in craftiness, 2Co 4:2; not by sight, 2Co 5:7; not in the vanity of the mind, Eph 4:17; not disorderly, 2Th 3:6.” * [* From Notes on Thessalonians, by Hogg and Vine, p. 67.] See GO, Note (2) (r).
for which see DEPART, No. 8, and GO, No. 1, is used in the Middle Voice and rendered “to walk” in Luk 1:6, of the general activities of life; so in Luk 13:33, AV, “walk” (RV, “go on My way”); Act 9:31; Act 14:16; 1Pe 4:3; 2Pe 2:10; Jud 1:16, Jud 1:18.
“to walk about in, or among” (en, “in,” and No. 1), is used in 2Co 6:16, of the activities of God in the lives of believers.
from stoichos, “a row,” signifies “to walk in line,” and is used metaphorically of “walking” in relation to others (No. 1 is used more especially of the individual walk); in Act 21:24, it is translated “walkest orderly;” in Rom 4:12, “walk (in … steps);” in Gal 5:25 it is used of walking “by the Spirit,” RV, in an exhortation to keep step with one another in submission of heart to the Holy Spirit, and therefore of keeping step with Christ, the great means of unity and harmony in a church (contrast No. 1 in Gal 5:16; Gal 5:25 begins a new section which extends to Gal 6:10); in Gal 6:16 it is used of walking by the rule expressed in Gal 6:14-15; in Phi 3:16 the reference is to the course pursued by the believer who makes “the prize of the high calling” the object of his ambition. In the Sept., Ecc 11:6.
“to go through” (dia), is rendered “to walk through” in the AV of Mat 12:43; Luk 11:24 (RV, “passeth through”). See COME, No. 5, PASS, No. 2.
“to walk in a straight path” (orthos, “straight,” pous, “a foot”), is used metaphorically in Gal 2:14, signifying a “course of conduct” by which one leaves a straight track for others to follow (“walked … uprightly”).
Note: In Mar 1:16, AV, parago, “to pass along” (RV, “passing along”), is translated “walked.”
Fuente: Vine’s Dictionary of New Testament Words
Walk
This word in its typical meaning refers to the manner of life and to the path pursued through life.
Gen 24:40 (a) This man of GOD lived a life according to the will of GOD, and kept himself by faith in the presence of GOD. The same is true of Enoch as in Gen 5:22. Also of Noah in Gen 6:9.
1Ki 6:12 (a) The same thought is found in this passage. The manner of life of Israel was to be in observance of the Word of GOD, and the will of GOD, as revealed in the law. (See also Eze 33:15; Zec 3:7).
Gal 5:16 (a) Again the manner of life is described in this passage, as also in Eph 5:2, and Eph 5:8.