v. Triumph
2Sa 8:6; 1Ch 18:6 Jehovah gave David the way for
2Sa 19:2 the v became that day in mourning for
2Sa 23:10 that day the Lord gave a great v, and
Psa 144:10 you who gives goes to kings, who
Pro 21:31 the horse .. Jehovah is the one who gives the v
Pro 24:6 in the multitude of advisers is the v
Mat 12:20 reed ..until I bring out av judgment
1Co 15:54 written: Sucked up is death in v
1Co 15:55 your sting? Where, oh grave, your v?
1Co 15:57 gives the v through our Lord
1Jo 5:4 this is the v that has overcome the world
Rev 15:2 had reached the v on the beast
The OT associates victory with the God of power and glory and majesty who is in full control of his creation (1Ch 29:11). Throughout Hebrews 11 it can be seen that he gives victory in this life to faithful believers.
Faith is the victory that overcomes the world (1Jo 5:4-5), and by it believers continually know the victory for what God has done in Jesus (1Co 15:7; Rev 2:11; Rev 21:1- 7).
Source: Hispanic World Bible Dictionary
It is the advantage or the positive result obtained in a fight. The term that translates as v. in RV60 it is related to a Hebrew root meaning “salvation”. God is the one who “gives victory to kings” (Ps 144:10; Pro 21:31). In the NT, the word is nikos. It is used to talk about the resurrection, which is a v. on death (†œSwallowed up is death with v. Where is, O death, your sting? Where, O grave, your v.?† ). this vs. it is from God, who “gives us the v. through our Lord Jesus Christ† (1Co 15:57).
Source: Christian Bible Dictionary
Positive result in a war, in a conflict or in a company in which there are tensions or adversaries. It picks up the idea of fight, divinized or symbolized in the Roman goddess who embodied the triumph in the fights. Emperor Augustus made an altar in the Senate dedicated to the goddess Victoria, on which senators burned incense requesting her presence and protective protection from her.
Greek mythology considered Victoria (Parthenos Nike, the virgin Victoria) the daughter of Valor and Strength and she was also worshiped, especially in the military spheres.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
The entire work of the redemption of Jesus Christ is described as a great victory of God over the forces of evil and over Satan. The Bible emphatically affirms and proves with all evidence that the victory belongs to God. The entire history of salvation, from Abraham to Jesus Christ, is full of revealing examples that faith in God is always victorious. The prophets announce a Messiah, a just and victorious king (Zech 9,9). In fact, the miracles of Jesus Christ indicate his decisive and total victory over Satan (Lk 10:17-20); victory that was consummated on the cross and in the resurrection (Jn 12,31; 16,33) and that is achieved over the world, over sin and over death; The Christian already participates in this victory of Jesus Christ through faith: the victory that has overcome the world is our faith (1 Jn 3:23).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
A. NAMES 1. nike (nivkh, 3529), victory. Used in 1 Joh 5:4:¶ 2. nikos (ni`ko”, 3534), later form of No. 1. Used in Mat 12:20; 1 Cor 15.54, 55,57.¶ B. Verb nikao (nikavw, 3528), win, achieve victory. It is translated “who had obtained victory over” in Rev 15:2: See OVERCOMER, OVERCOME, #1.
Source: Vine New Testament Dictionary
Victory implies combat and the risk of defeat. Indeed, with a defeat the drama of humanity opens in the Bible, defeated by *Satan, by *sin, by *death. But already in this defeat the promise of a future victory over evil is outlined (Gen 3:15). The history of *salvation is that of heading towards definitive victory.
AT. The people of God first experience victory and defeat in their temporal history. But this has the result of ultimately directing his faith towards the expectation of another victory, realized on another plane.
1. The victories of the people of God. The Israelites begin by measuring God’s * strength at a very imperfect level: that of his military successes. God’s triumph over evil is confused in his eyes with his victories over his * enemies. When they are at war, do they not constitute “the armies of Yahveh” (Ex 12,41; Jue 5,13; ISa 17,26)? He is, therefore, the one who fights for them and gives them success: under Moses (Ex 14,14; 15,1-21; 17,8-16), under Joshua (Jos 6,16; 10,10), under the judges (Jue 7,15), under the kings (ISa 14,6; 2Par 14,10s; 20,15-29). You have to fight, but you also have to receive victory from God as a *grace and as a *gift (Ps 18,32-49; 20,7-10; 118,10-27). In the late period of the Maccabees they did not hesitate to attribute the success of their weapons to God (1Mac 3,19; 2Mac 10,38; 13, 15; 15,8-24).
God appears, then, as the invincible ally (Jdt 16,13; Dt 32,22-43; Is 30,27-33; Nah 1,2-8; Hab 3; I Par 29,1 1 s). Just as in the origins God dominated the forces of chaos (Gen 1,2) personified by his * monstrous beasts (Sal 74,13), so in history he continues to triumph over the pagan peoples who embody these forces and oppose his * salvation plan. That is why the Israelites can defeat their enemies; an experience whose religious content is undeniable, but which is nonetheless ambiguous: will they not be tempted to think that God’s victory necessarily coincides with his own temporal power? A complementary experience will preserve them from this error.
2. The defeats of the people of God. Already at the moment of success, the prophets remind the Israelites that the victory granted by God is not necessarily a reward for good conduct (Dt 9:4ff). But setbacks are necessary for them to become truly aware of their moral misery. The tests of the exodus (Num 14,42s; Dt 8, 19s), the slowness of the conquest of Canaan (Jos 7,1-12; Jue 2,10-23), the defeats suffered by the monarchy (2 Par 21,14 ; 24,20; 25,8-20) and especially the catastrophe of exile (Jer 15,1-9; 27,6; Ez 22) show them that God does not hesitate to fight against those who betray him. These defeats are a *punishment of *infidelity (Ps 78; 106). Far from signifying a defeat for God, lord of empires, they reveal that God’s victory is of another order than that of temporal success. Thus they lead Israel to understand and prepare for the only true victory.
3. To another victory. In fact, the prophetic oracles announce a divine victory for the “last times” that will surpass those of the past in all aspects, and the wise men reveal a spiritual victory that is not reported with weapons.
a) The eschatological victory. The post-exilic prophets like to represent the final crisis of history as a * gigantic war in which God will face his * allied enemies. And he will certainly annihilate them (cf. Ls 63,1-6), as he annihilated the primordial monsters (Ls 27,1). This victory will be the prelude to his *final reign (Zech 14; cf. Ezek 38-39). Other texts present the one who will be the architect of this definitive triumph. He sometimes adopts the features of the * royal Messiah (Sal 2,1-9; I10,5ss), sometimes he is personified in the transcendent * Son of man, before whom God annihilates the * beasts (Dan 7). More paradoxical is the victory of the * servant of Yahveh, who triumphs by his sacrifice Hos 52,!3ff; 53,11s) and brings to the realization of it the * plan of God. If the victory of the Son of Man overflowed the temporal plane because it was situated beyond history, that of the servant is suddenly situated on the spiritual plane, the only one that ultimately matters.
b) The victory of the righteous. Such a victory can already be acquired by the righteous who triumph over sin. The idea lies at the bottom of all the teaching of the sages. But it takes shape at the end of the OT, in the book of Wisdom: the just, for having won in combat without blemish, will wear the crown of the victors in eternity (Wis 4,1s); the Lord will give them this well-deserved reward at the very moment when he makes the final assault on the wicked (Wis 5:15-23). Such is also the victory that Christ and all Christians after him will report.
NT. 1. Victory of Christ. With Christ, the plane of temporal struggles is definitively overcome. The real fight that he sustains is of another order. Already in public life he affirms himself as the “strongest)) who triumphs over the strong (Lk 11:14-22), that is, over * Satan, prince of this world. On the eve of his death he warns his own not to fear the * evil world that will persecute them with his hatred: “Have confidence! I have overcome the world)) (Jn 16,33). This victory resumes the paradoxical features of that of the servant of Yahweh who performs to the letter. But it is with the *resurrection that it is affirmed as a concrete and definitive reality. In it Christ triumphed over sin and death; he swept the * vanquished powers behind his victor’s chariot (Col 2:15). Better than the ancient kings of Israel, this lion of Judah has defeated (Rev 5, 5), this slain lamb (5, 12), come to be lord of human history. And his victory will finally manifest itself with splendor when he triumphs over all the adverse forces (17,14; 19,11-21) and when he defeats * death forever, this last enemy (lCor 15,24ss). The *cross, apparent defeat, provided the victory of the Saint over sin, of the *living over death.
2. Victory of the new town. Like the victory of Christ, so is the victory of the new people whom he drags behind him. It is not a temporary victory either; on this plane he may suffer apparent defeat. Thus the *martyrs, devoured by the *beast (Ap 11,7; 13,7; cf. 6,2), have already defeated it, however, thanks to the *blood of the lamb (12,1Os; 15,2 ). In the same way the * apostles, whom Christ leads in his triumph (2Cor 2,14), but those who can break the tests of the apostolate (4,10). So finally all Christians. Having recognized his Father and having fed on his * word, they have defeated the evil one (lJn 2, 13s). Born of God, they have overcome the *world (5,4). Their victory is their *faith in the Son of God (5,5), thanks to which they also defeat the *antichrists (4,4). This victory must be consolidated with a spiritual combat: instead of being defeated by evil, they must overcome evil for good (Rom 12,21). But they know that with the strength of the *Spirit they can now triumph over all obstacles: nothing will separate them from the love of Christ (8,35ss).
Sharing the victory of his head, they will also have a share in his *glory. The NT evokes through various images this reward of the victors. It is a crown that is prepared for you up there; crown of life (Sant 1,12; Rev 2,10), of glory (IPe 5,4), of justice (2Tim 4,8); imperishable crown, unlike those obtained on earth (lCor 9,25); living crown made with those that the Apostles have led to faith (Phil 4,1; 1Thess 2,19). Above all, the Apocalypse, so attentive to the situation of Christians at war with the beast, describes the fate reserved for the victors;…