ANCIEN TESTAMENT

W.E. Vine's “Complete Expository Dictionary of Old & New Testament Words” published in 1940 and without copyright.

Character	Name	Tra
a	alpha	a
^β	beta	b
^Y	gamma	g
δ	delta	d
ε	epsilon	e
^ζ	zeta	z
^η	eta	ë
θ	theta	th

1	iota	i
K	kappa	k
λ	lamda	1
μ	mu	m
V	nu	η
ξ	xi	X
0	omicron	0
π	pi	P
σ,ς	sigma	s
τ	tau	t
υ	upsilon	uory
φ	phi	ph
X	chi	ch
Ψ	psi	Ps
ω	omega	0
	rough breathing mark	h

To ascertain the exact meaning of the words and phraseology of the originals of the Holy Scriptures is of great importance, particularly those which have a variety of meanings in English. The research work of the past fifty years, with the discovery of a large number of inscriptions and documents, and especially of the non-literary writings in the tombs and dust heaps of Egypt, has yielded much light upon the use and meaning of the language of the originals. The importance of the Egyptian papyri writings etc. lies in the fact that they were written during the period in which the writers of the New Testament lived. Proof has thus been provided that the language of the New Testament was not a debased form of literary Greek corrupted by Hebrew idioms, but that in the main it was the vernacular, the speech of the everyday life of the people in the countries which came under Greek influence through the conquests of Alexander the Great. As the result of those conquests, the ancient Greek dialects became merged into one common

speech, the Koine or ‘common’ Greek. In one form this language became the literary Koine, or Hellenistic, of such writers as Josephus. In its spoken form it was the everyday

speech of millions of people throughout the Græco-Roman world, and in the providence of God it was under these conditions and in this world-language that the New Testament was written.

The fruit of these researches has been provided in such volumes as the “vocabulary of the Greek Testament,” by J. H. Moulton and G. Milligan, the “Grammar of the New Testament Greek” by the former and the book entitled “New Testament Documents” by the latter, “Bible Studies” by G. A. Deissmann, “Light from the Ancient East” by A. Deissmann, and similarly well-known works by W. M. Ramsay. References will be found to some of these in the following pages.

The present volumes are produced especially for the help of those who do not study Greek, though it is hoped that those who are familiar with the original will find them useful.

The work is of an expository character, comments being given on various passages referred to under the different headings. The doctrines of Scripture are dealt with at some length, and notes are provided on matters historical, technical and etymological.

In cases where an English word translates a variety of Greek words the latter are given in English form. Where there are no such variations, each word is dealt with according to its occurrences and usage in the New Testament, reference being made to the differences between the Authorised and Revised versions.

The method of the Dictionary provides an exhaustive presentation of synonymous words. Where a word in the original has a variety of English renderings, a list is given of these at the close of the note on each word. The list provides in this way a comprehensive study of the use of any given word in the original. In cases where a list has already been given, only the first of these meanings is usually mentioned. There is thus a twofold presentation, firstly, of the different Greek words for one English word, secondly, of the different English meanings attaching to a single Greek word.

The subject-matter is also analysed under the various parts of speech. To take an example, DILIGENCE, DILIGENT, DILIGENTLY, are associated in one heading, and the forms in the original are divided respectively under the sections, Nouns, verbs, Adjectives, Adverbs. The parts of speech are not given in the same order in every case. The order is largely dependent upon the greater prominence which a word receives in the original. Other considerations have made a variety in this respect advisable.

In many cases the student is referred to the occurrences in the Septuagint version, especially where that version presents a comparatively small number of occurrences or contains only one instance of the use. Reference to the Apocryphal books of the Old Testament is omitted.

The sign f at the close of the treatment of a word indicates that all its occurrences in the original are mentioned. The Dictionary thus partakes to a considerable extent of the nature of a Concordance.

In many instances all the occurrences and usages of a word are analysed in a list, showing the different meanings as indicated by the context in each passage of the New Testament.

Considerable use has been made of the two Commentaries, written jointly by Mr. C. F. Hogg of London and the present writer, upon the Epistle to the Galatians and the two Epistles to the Thessalonians. I have also made use of Hastings’ Dictionary of the Bible, Abbott-Smith’s Manual Greek Lexicon of the New Testament, the larger works by

Cremer and by Thayer’s Grimm, and of A. T. Robertson’s Grammar of the Greek New Testament in the Light of Historical Research; also of such works as Trench’s New Testament Synonyms.

A criticism may be raised in regard to a work like this that it would provide students who know little or nothing of the original with an opportunity of airing some knowledge of Greek. Even supposing that such a criticism were valid, the general advantage of the method adopted should outweigh the danger of such proclivities.

I wish to express my great indebtedness to, and appreciation of, the kind assistance of the Rev. H. E. Guillebaud, M.A., of Cambridge, and T. W. Rhodes, Esqre., M.A., recently of Madrid, who have made copious and useful suggestions and emendations, and have co-operated in going through the proofs.

It is with a sense of deep gratitude that I express my indebtedness to my friend Mr. F. F. Bruce, for his wholehearted assistance in going through the typescript and making corrections and valuable suggestions previous to its being printed, and in proof-reading subsequently, whose efficiency, as a classical scholar, and whose knowledge of the originals, have enhanced the value of the work.

I trust that notwithstanding imperfections and limitations of treatment the work may afford assistance to Bible students in enabling them to increase in their knowledge of God and His Word and in helping to equip them in their use and ministry of the Holy Scriptures.

tapeinoo (ταπεινόω, 5013) signifies “to make low, bring low,” (a) of bringing to the ground, making level, reducing to a plain, as in Luke 3:5; (b) metaphorically in the active voice, to bring to a humble condition, “to abase,” 2 Cor. 11:7, and in the passive, “to be abased,” Phil. 4:12; in Matt. 23:12; Luke 14:11; 18:14, the kjv has “shall be abased,” the RV “shall be humbled.” It is translated “humble yourselves” in the middle voice sense in Jas. 4:10; 1 Pet. 5:6; “humble,” in Matt. 18:4; 2 Cor. 12:21 and Phil. 2:8. See humble,

LOW.f Cf., tapeinos, “lowly,” tapeinosis, “humiliation,” and tapeinophrosune,

abba (Άββα, 5) is an Aramaic word, found in Mark 14:36; Rom. 8:15 and Gal. 4:6. In the Gemara (a Rabbinical commentary on the Mishna, the traditional teaching of the Jews) it is stated that slaves were forbidden to address the head of the family by this title. It approximates to a personal name, in contrast to “Father,” with which it is always joined

f Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

in the NT. This is probably due to the fact that, abba having practically become a proper

name, Greek-speaking Jews added the Greek word pater, “father,” from the language

they used. Abba is the word framed by the lips of infants, and betokens unreasoning trust; “father” expresses an intelligent apprehension of the relationship. The two together express the love and intelligent confidence of the child.

1. apostugeo (άποστυγέω, 655) denotes “to shudder” (apo, “from,” here used intensively, stugeo, “to hate”) hence, “to abhor,” Rom. 12:9.f

2. bdelusso (βδελύσσω, 948), “to render foul” (from bdeo, “to stink”), “to cause to be abhorred” (in the Sept. in Exod. 5:21; Lev. 11:43; 20:25, etc.), is used in the middle voice, signifying “to turn oneself away from” (as if from a stench); hence, “to detest,” Rom. 2:22. In Rev. 21:8 it denotes “to be abominable.” See ABOMiNABLE.f

1. meno (μένω, 3306), used (a) of place, e.g., Matt. 10:11,metaphorically 1 John 2:19, is said of God, 1 John 4:15; Christ, John 6:56; 15:4, etc.; the Holy Spirit, John 1:32-33; 14:17; believers, John 6:56; 15:4; 1 John 4:15, etc.; the Word of God, 1 John 2:14; the truth, 2 John 2, etc.; (b) of time; it is said of believers, John 21:22-23; Phil. 1:25; 1 John 2:17; Christ, John 12:34; Heb. 7:24; the Word of God, 1 Pet. 1:23; sin, John 9:41; cities, Matt. 11:23; Heb. 13:14; bonds and afflictions, Acts 20:23; (c) of qualities; faith, hope, love, 1 Cor. 13:13; Christ’s love, John 15:10; afflictions, Acts 20:23; brotherly love, Heb. 13:1; the love of God, 1 John 3:17; the truth, 2 John 2.

The RV usually translates it by “abide,” but “continue” in 1 Tim. 2:15; in the following, the RV substitutes “to abide” for the kjv, “to continue,” John 2:12; 8:31; 15:9;

2 Tim. 3:14; Heb. 7:24; 13:14; 1 John 2:24. Cf. the noun mone, below. See continue,

2. epimeno (έπιμένω, 1961), “to abide in, continue in, tarry,” is a strengthened form

of meno (epi, “intensive”), sometimes indicating perseverance in continuing, whether in evil, Rom. 6:1; 11:23, or good, Rom. 11:22; 1 Tim. 4:16. See continue, tarry.

3. katameno (καταμένω, 2650), kata, “down” (intensive), and No. 1, is used in Acts 1:13. The word may signify “constant residence,” but more probably indicates “frequent resort.” In 1 Cor. 16:6, it denotes “to wait.”f

4. parameno (παραμένω, 3887), “to remain beside” (para, “beside”), “to continue near,” came to signify simply “to continue,” e.g., negatively, of the Levitical priests, Heb. 7:23. In Phil. 1:25, the apostle uses both the simple verb meno and the compound

parameno (some mss. have sumparameno), to express his confidence that he will “abide,” and “continue to abide,” with the saints. In 1 Cor. 16:6 some mss. have this word. In Jas. 1:25, of steadfast continuance in the law of liberty. See CONTINUE.^

5. hupomeno (ύπομένω, 5278), lit., “to abide under” (hupo, “under”), signifies “to remain in a place instead of leaving it, to stay behind,” e.g., Luke 2:43; Acts 17:14; or “to

persevere,” Matt. 10:22; 24:13; Mark 13:13; in each of which latter it is used with the phrase “unto the end”; or “to endure bravely and trustfully,” e.g., Heb. 12:2-3, 7, suggesting endurance under what would be burdensome. See also Jas. 1:12; 5:11; 1 Pet.

2:20. Cf., makrothumeo, “to be longsuffering.” See endure, suffer, take, Notes (12),

6. prosmeno (προσμένω, 4357), “to abide still longer, continue with” (pros, “with”) is used (a) of place, Matt. 15:32; Mark 8:2; Acts 18:18; 1 Tim. 1:3; (b) metaphorically, “of cleaving unto a person,” Acts 11:23, indicating persistent loyalty; of continuing in a thing, Acts 13:43; 1 Tim. 5:5. See cleave, continue, TARRY.f In the Sept., Judg. 3:25.f

7. diatribo (διατρίβω, 1304), lit., “to wear through by rubbing, to wear away” (dia,

“through,” tribo, “to rub”), when used of time, “to spend or pass time, to stay,” is found twice in John’s gospel, 3:22 and 11:54, RV “tarried,” instead of “continued”; elsewhere only in the Acts, eight times, 12:19; 14:3, 28; 15:35; 16:12; 20:6; 25:6, 14. See

8. anastrepho (άναστρέφω, 390), used once in the sense of “abiding,” Matt. 17:22, frequently denotes “to behave oneself, to live a certain manner of life”; here the most reliable mss. have sustrephomai, “to travel about.” See behave, conversation, live,

9. aulizomai (αύλίζομαι, 835), “to lodge,” originally “to lodge in the aule, or courtyard,” is said of shepherds and flocks; hence, to pass the night in the open air, as did the Lord, Luke 21:37; “to lodge in a house,” as of His visit to Bethany, Matt. 21:17.f

10. agrauleo (άγραυλέω, 63), “to lodge in a fold in a field” (agros, “a field,” aule, “a fold”), is used in Luke 2:8.f See lodge.

11. histemi (ιστημι, 2476), “to stand, to make to stand,” is rendered “abode” in John 8:44, kjv; “continue,” in Acts 26:22. In these places the RV corrects to “stood” and “stand.” This word is suggestive of fidelity and stability. It is rendered “lay ... to the charge” in Acts 7:60. See appoint, charge, establish, holden, present, set, stanch, stand.

12. poieo (ποιέω, 4160), “to do, make,” is used of spending a time or tarrying, in a place, Acts 15:33; 20:3; in 2 Cor. 11:25 it is rendered “I have been (a night and a day)”; a preferable translation is “I have spent,” as in Jas. 4:13, “spend a year” (RV). So in Matt. 20:12. Cf., the English idiom “did one hour”; in Rev. 13:5 “continue” is perhaps the best rendering. See DO.

mone (μονή, 3438), “an abode” (akin to No. 1), is found in John 14:2, “mansions”

1. dunamis (δύναμις, 1411) is (a) “power, ability,” physical or moral, as residing in a person or thing; (b) “power in action,” as, e.g., when put forth in performing miracles. It occurs 118 times in the NT. It is sometimes used of the miracle or sign itself, the effect being put for the cause, e.g., Mark 6:5, frequently in the Gospels and Acts. In 1 Cor.

14:11 it is rendered “meaning”; “force” would be more accurate. Cf., the corresponding verbs, B, 1, 2, 3 and the adjective C. 1, below. See abundance, deed, might, power,

2. ischus (ισχύς, 2479), connected with ischo and echo, “to have, to hold” (from the

root echU, signifying “holding”), denotes “ability, force, strength”; “ability” in 1 Pet. 4:11, kjv (RV, “strength”). In Eph. 1:19 and 6:10, it is said of the strength of God bestowed upon believers, the phrase “the power of His might” indicating strength afforded by power. In 2 Thess. 1:9, “the glory of His might” signifies the visible expression of the inherent personal power of the Lord Jesus. It is said of angels in 2 Pet. 2:11 (cf., Rev. 18:2, kjv, “mightily”). It is ascribed to God in Rev. 5:12 and 7:12. In Mark 12:30, 33, and Luke 10:27 it describes the full extent of the power wherewith we are to love God. See might, power, strength.^

1. dunamai (δύναμαι, 1410), “to be able, to have power,” whether by virtue of one’s own ability and resources, e.g., Rom. 15:14; or through a state of mind, or through favorable circumstances, e.g., 1 Thess. 2:6; or by permission of law or custom, e.g., Acts 24:8, 11; or simply “to be able, powerful,” Matt. 3:9; 2 Tim. 3:15, etc. See can, may,

2. dunamoo (δυναμόω, 1412), “to make strong, confirm,” occurs in Col. 1:11 (some

authorities have the 1st aorist or momentary tense, in Heb. 11:34 also). Cf. endunamoo, “to enable, strengthen.’^

3. dunateo (δυνατέω, 1414) signifies “to be mighty, to show oneself powerful,” Rom. 4:14; 2 Cor. 9:8; 13:3. See A, No. 1.f

4. ischuo (ισχύω, 2480), akin to A, No. 2, “to be strong, to prevail,” indicates a more

forceful strength or ability than dunamai, e.g., Jas. 5:16, where it is rendered “availeth much” (i.e., “prevails greatly”). See avail, can, do, may, prevail, strength, work. Note: Still stronger forms are exischuo, “to be thoroughly strong,” Eph. 3:18, “may

be strong” (not simply “may be able,” KJV).f; katischuo, Matt. 16:18, and Luke 23:23, in the former, of the powerlessness of the gates of Hades to prevail against the Church; in the latter, of the power of a fierce mob to prevail over a weak ruler (see Notes on

Galatians, by Hogg and Vine, p. 251); also Luke 21:36. The prefixed prepositions are intensive in each case.f

5. echo (εχω, 2192), “to have,” is translated “your ability” in 2 Cor. 8:11, and “ye may be able” in 2 Pet. 1:15, and is equivalent to the phrase “to have the means of.” See CAN, HAVE.

6. euporeo (εύπορέω, 2141), lit., “to journey well” (eu, “well,”poreo, “to journey”), hence, “to prosper,” is translated “according to (his) ability,” in Acts 11:29.f

Note: Hikanoo, corresponding to the adjective hikanos (see below) signifies “to make competent, qualify, make sufficient”; in 2 Cor. 3:6, kjv, “hath made (us) able”; RV,

“hath made us sufficient”; in Col. 1:12, “hath made (us) meet.” See enough, SUFFICIENT.f

1. dunatos (δυνατός, 1415), corresponding to A, No. 1, signifies “powerful.” See, e.g., Rom. 4:21; 9:22; 11:23; 12:18; 15:1; 1 Cor. 1:26; 2 Cor. 9:8. See mighty, possible,

2. hikanos (ικανός, 2425), translated “able,” is to be distinguished from dunatos

While dunatos means “possessing power,” hikanos, primarily, “reaching to,” has accordingly the meaning “sufficient.” When said of things it signifies “enough,” e.g., Luke 22:38; when said of persons, it means “competent,” “worthy,” e.g., 2 Cor. 2:6, 16; 3:5; 2 Tim. 2:2. See content, enough, good, great, large, long, many, meet,

Note: Ischuros denotes “strong, mighty”; in an active sense, “mighty,” in having inherent and moral power, e.g., Matt. 12:29; 1 Cor. 4:10; Heb.6:18.

epibaino (έπιβαίνω, 1910), “to go upon” (epi, “upon,” baino, “to go”), is once translated “we went aboard,” Acts 21:2, the single verb being short for “going aboard ship.” In v. 6 it is rendered “we went on board”, in 27:2 “embarking”; in Matt. 21:5, “riding upon.” See come, No. 16.

katargeo (καταργέω, 2673), lit., “to reduce to inactivity” (kata, “down,” argos, “inactive”), is translated “abolish” in Eph. 2:15 and 2 Tim. 1:10, in the RV only in 1 Cor. 15:24, 26. It is rendered “is abolished” in the kjv of 2 Cor. 3:13, the RV corrects to “was passing away” (marg., “was being done away”). In this and similar words not loss of being is implied, but loss of well being.

The barren tree was cumbering the ground, making it useless for the purpose of its existence, Luke 13:7, the unbelief of the Jews could not “make of none effect” the faithfulness of God, Rom. 3:3; the preaching of the gospel could not “make of none effect” the moral enactments of the Law, 3:31; the Law could not make the promise of “none effect,” 4:14; Gal. 3:17; the effect of the identification of the believer with Christ in His death is to render inactive his body in regard to sin, Rom. 6:6; the death of a woman’s first husband discharges her from the law of the husband, that is, it makes void her status as his wife in the eyes of the law, 7:2; in that sense the believer has been discharged from the Law, 7:6; God has chosen things that are not “to bring to nought things that are,” i.e., to render them useless for practical purposes, 1 Cor. 1:28; the princes of this world are “brought to nought,” i.e., their wisdom becomes ineffective, 2:6; the use for which the human stomach exists ceases with man’s death, 6:13; knowledge, prophesyings, and that which was in part were to be “done away,” 1 Cor. 13:8, 10, i.e., they were to be rendered of no effect after their temporary use was fulfilled; when the apostle became a man he did away with the ways of a child, v. 11; God is going to abolish all rule and authority and power, i.e., He is going to render them inactive, 1 Cor. 15:24; the last enemy that shall be abolished, or reduced to inactivity, is death, v. 26; the glory shining in the face of Moses, “was passing away,” 2 Cor. 3:7, the transitoriness of its character being of a special significance; so in vv. 11, 13; the veil upon the heart of

Israel is “done away” in Christ, v. 14; those who seek justification by the Law are “severed” from Christ, they are rendered inactive in relation to Him, Gal. 5:4; the essential effect of the preaching of the Cross would become inoperative by the preaching of circumcision, 5:11; by the death of Christ the barrier between Jew and Gentile is rendered inoperative as such, Eph. 2:15; the Man of Sin is to be reduced to inactivity by

the manifestation of the Lord’s Parousia with His people, 2 Thess. 2:8; Christ has rendered death inactive for the believer, 2 Tim. 1:10, death becoming the means of a more glorious life, with Christ; the Devil is to be reduced to inactivity through the death of Christ, Heb. 2:14. See cease, cumber, destroy, do, Note (7), of none effect, NOUGHT, PUT, No. 19, VOID.f

1. athemitos (άθέμιτος, 111) occurs in Acts 10:28, “unlawful,” and 1 Pet. 4:3,

“abominable” (a, negative, themitos, an adjective from themis, “law”), hence, “unlawful.” See unlawful.^

2. bdeluktos (βδελυκτός, 947), Titus 1:16, is said of deceivers who profess to know God, but deny Him by their works.f

bdelugma (βδέλυγμα, 946), akin to A, No. 2 and B, denotes an “object of disgust, an abomination.” This is said of the image to be set up by Antichrist, Matt. 24:15; Mark 13:14; of that which is highly esteemed amongst men, in contrast to its real character in the sight of God, Luke 16:15. The constant association with idolatry suggests that what is highly esteemed among men constitutes an idol in the human heart. In Rev. 21:27, entrance is forbidden into the Holy City on the part of the unclean, or one who “maketh an abomination and a lie.” It is also used of the contents of the golden cup in the hand of the evil woman described in Rev. 17:4, and of the name ascribed to her in the following verse.f

1. kuklothen (κυκλόθεν, 2943), “round about, or all round” (from kuklos, “a circle, cycle”), is found in the Apocalypse only, 4:3-4, 8.f

2. kuklo (κύκλω, 2945), the dative case of kuklos (see above), means “round about,” lit., “in a circle.” It is used in the same way as No. 1, Mark 3:34; 6:6, 36; Luke 9:12;

3. pou (πού, 4225), an indefinite particle, signifying “somewhere, somewhere about, nearly,” has a limiting force, with numerals, e.g., Rom. 4:19. In referring to a passage in the OT, it is translated “somewhere,” in the RV of Heb. 2:6 and 4:4 (kjv, “in a certain

place”); by not mentioning the actual passage referred to, the writer acknowledged the familiar acquaintance of his readers with the OT. See place.

4. hos (ώς, 5613) usually means “as.” Used with numerals it signifies “about,” e.g., Mark 5:13; 8:9; John 1:40; 6:19; 11:18; Acts 1:15; Rev. 8:1.

5. hosei (ώσεί, 5616), “as if,” before numerals, denotes “about, nearly, something like,” with perhaps an indication of greater indefiniteness than No. 4, e.g., Matt. 14:21; Luke 3:23; 9:14, 28; Acts 2:41; with a measure of space, Luke 22:41, “about a stone’s cast.” See like.

mello (μέλλω, 3195) signifies (a) “of intention, to be about to do something,” e.g., Acts 3:3; 18:14; 20:3; Heb. 8:5; (b) “of certainty, compulsion or necessity, to be certain to act,” e.g., John 6:71. See almost, begin, come, intend, mean, mind, point of (at),

Note: Zeteo, “to seek,” is translated “were about” in the kjv of Acts 27:30; rv, correctly, “were seeking to.”

1. ano (ανω, 507) denotes “above, in a higher place,” Acts 2:19 (the opposite to kato, “below”). With the article it means “that which is above,” Gal. 4:26; Phil. 3:14, “the high calling” (rv marg., “upward”); with the plural article, “the things above,” John 8:23, lit.,

“from the things above”; Col. 3:1-2. With heos, “as far as,” it is translated “up to the brim,” in John 2:7. It has the meaning “upwards” in John 11:41 and Heb. 12:15. See BRIM, HIGH, UP.f

2. anoteron (άνώτερος, 511), the comparative degree of No. 1, is the neuter of the

adjective anoteros. It is used (a) of motion to a higher place, “higher,” Luke 14:10; (b) of location in a higher place, i.e., in the preceding part of a passage, “above” Heb. 10:8. See HIGHER.f

3. epano (έπάνω, 1883), epi, “over,” ano, “above,” is used frequently as a preposition with a noun; adverbially, of number, e.g., Mark 14:5, RV; 1 Cor. 15:6.

Note: In Acts 4:22, kjv, the adjective pleion, “more,” is translated “above,” the rv corrects to “more than (forty years).”

4. anothen (ανωθεν, 509), “from above,” is used of place, (a) with the meaning “from the top,” Matt. 27:51; Mark 15:38, of the temple veil; in John 19:23, of the garment of Christ, lit., “from the upper parts” (plural); (b) of things which come from heaven, or from God in Heaven, John 3:31; 19:11; Jas. 1:17; 3:15, 17. It is also used in the sense of “again.” See again.

apousia (άπουσία, 666), lit., “a being away from,” is used in Phil. 2:12, of the apostle’s absence from Philippi, in contrast to his parousia, his presence with the saints there “parousia” does not signify merely “a coming,” it includes or suggests “the presence” which follows the arrival.f

1. apeimi (απειμι, 548), “to be absent” (apo, “from,” eimi, “to be”), is found in 1 Cor. 5:3; 2 Cor. 10:1, 11; 13:2, 10; Phil. 1:27; Col. 2:5. See GO.f

2. ekdemeo (έκδημέω, 1553), lit., “to be away from people” (ek, “from,” or “out of,”

demos, “people”), came to mean either (a) “to go abroad, depart”; the apostle Paul uses it to speak of departing from the body as the earthly abode of the spirit, 2 Cor. 5:8; or (b)

“to be away”; in the same passage, of being here in the body and absent from the Lord (v. 6), or being absent from the body and present with the Lord (v. 8). Its other occurrence is in v. 9.f

ater (ατερ, 817) means “without,” Luke 22:35, “without purse”; in v. 6, “in the absence (of the multitude),” marg., “without tumult.” See wiTHOUT.f

apecho (άπέχω, 568), “to hold oneself from” (apo, “from,” echomai, the middle

voice of echo, “to have,” i.e., to keep oneself from), in the NT, invariably refers to evil practices, moral and ceremonial, Acts 15:20, 29; 1 Thess. 4:3; 5:22; 1 Tim. 4:3; 1 Pet. 2:11; so in the Sept. in Job 1:1; 2:3. See enough, RECEiVE.f

Note: The noun “abstinence” in Acts 27:21, kjv, translates asitia, “without food,” rv (a, negative, sitos, “food”). Cf. asitos, “fasting,” v. 33.f

1. hadrotes (άδρότης, 100), which, in 2 Cor. 8:20, in reference to the gifts from the church at Corinth for poor saints in Judea, the RV renders “bounty” (kjv, “abundance”), is derived from hadros, “thick, fat, full-grown, rich” (in the Sept. it is used chiefly of rich and great men, e.g., Jer. 5:5). In regard, therefore, to the offering in 2 Cor. 8:20 the thought is that of bountiful giving, a fat offering, not mere “abundance”.f

2. perisseia (περισσεία, 4050), “an exceeding measure, something above the ordinary,” is used four times; Rom. 5:17, “of abundance of grace”; 2 Cor. 8:2, “of abundance of joy”; 2 Cor. 10:15, of the extension of the apostle’s sphere of service through the practical fellowship of the saints at Corinth; in Jas. 1:21 it is rendered, metaphorically, “overflowing,” kjv “superfluity,” with reference to wickedness. Some would render it “residuum,” or “what remains.” See No. 3.f

3. perisseuma (περίσσευμα, 4051) denotes “abundance” in a slightly more concrete form, 2 Cor. 8:13-14, where it stands for the gifts in kind supplied by the saints. In Matt. 12:34 and Luke 6:45 it is used of the “abundance” of the heart; in Mark 8:8, of the broken pieces left after feeding the multitude “that remained over” (kjv “that was left”). See REMAiN.f In the Sept., Eccl. 2:15.f

4. huperbole (ύπερβολή, 5236), lit., “a throwing beyond” (huper, “over,” ballo, “to throw”), denotes “excellence, exceeding greatness,” of the power of God in His servants, 2 Cor. 4:7; of the revelations given to Paul, 12:7; with the preposition kata, the phrase signifies “exceeding,” Rom. 7:13; “still more excellent,” 1 Cor. 12:31; “exceedingly,” 2 Cor. 1:8; “beyond measure,” Gal. 1:13; and, in a more extended phrase, “more and more exceedingly,” 2 Cor. 4:17. See excellency, excellent, MEASURE.f

1. perisseuo (περισσεύω, 4052), akin to A, Nos. 2 and 3, is used intransitively (a) “of exceeding a certain number, or measure, to be over, to remain,” of the fragments after feeding the multitude (cf. perisseuma), Luke 9:17; John 6:12-13; “to exist in abundance”; as of wealth, Luke 12:15; 21:4; of food, 15:17. In this sense it is used also of consolation,

2 Cor. 1:5, of the effect of a gift sent to meet the need of saints, 2 Cor. 9:12; of rejoicing, Phil. 1:26; of what comes or falls to the lot of a person in large measure, as of the grace of God and the gift by the grace of Christ, Rom. 5:15, of the sufferings of Christ, 2 Cor. 1:5. In Mark 12:44 and Luke 21:4, the RV has “superfluity.”

(b) “to redound to, or to turn out abundantly for something,” as of the liberal effects of poverty, 2 Cor. 8:2; in Rom. 3:7, argumentatively of the effects of the truth of God, as to whether God’s truthfulness becomes more conspicuous and His glory is increased through man’s untruthfulness; of numerical increase, Acts 16:5.

(c) “to be abundantly furnished, to abound in a thing,” as of material benefits, Luke 12:15; Phil. 4:18 of spiritual gifts; 1 Cor. 14:12, or “to be pre-eminent, to excel, to be morally better off,” as regards partaking of certain meats; 1 Cor. 8:8, “are we the better”, “to abound” in hope, Rom. 15:13; the work of the Lord, 1 Cor. 15:58; faith and grace, 2 Cor. 8:7; thanksgiving, Col. 2:7; walking so as to please God, Phil. 1:9; 1 Thess. 4:1, 10; of righteousness, Matt. 5:20; of the Gospel, as the ministration of righteousness 2 Cor. 3:9, “exceed.”

It is used transitively, in the sense of “to make to abound,” e.g., to provide a person richly so that he has “abundance,” as of spiritual truth, Matt. 13:12; the right use of what God has entrusted to us, 25:29; the power of God in conferring grace, 2 Cor. 9:8; Eph. 1:8; to “make abundant” or to cause to excel, as of the effect of grace in regard to thanksgiving, 2 Cor. 4:15; His power to make us “to abound” in love, 1 Thess. 3:12. See BETTER, ENOUGH, EXCEED, EXCEL, INCREASE, REDOUND, REMAIN.f

2. huperperisseuo (ύπερπερισσεύω, 5248), a strengthened form of No. 1, signifies “to abound exceedingly,” Rom. 5:20, of the operation of grace; 2 Cor. 7:4, in the middle voice, of the apostle’s joy in the saints. See JOYFUL.f

3. pleonazo (πλεονάζω, 4121), from pleion, orpleon, “more” (greater in quantity),

akin to pleo, “to fill,” signifies, (a) intransitively, “to superabound,” of a trespass or sin, Rom. 5:20; of grace, Rom. 6:1; 2 Cor. 4:15; of spiritual fruit, Phil. 4:17; of love, 2 Thess. 1:3; of various fruits, 2 Pet. 1:8; of the gathering of the manna, 2 Cor. 8:15, “had ... over”; (b) transitively, “to make to increase,” 1 Thess. 3:12. See increase, 0VER.f

4. huperpleonazo (ύπερπλεονάζω, 5250), a strengthened form of No. 3, signifying “to abound exceedingly,” is used in 1 Tim. 1:14, of the grace of God.f

5. plethuno (πληθύνω, 4129), a lengthened form ofpletho, “to fill,” akin to No. 3,

and to plethos, “a multitude,” signifies “to increase, to multiply,” and, in the passive voice, “to be multiplied,” e.g., of iniquity, Matt. 24:12, RV. See multiply.

Note: Huperballo, akin to A, No. 4, “to exceed, excel,” is translated “passeth” in Eph. 3:19. See also 2 Cor. 3:10 (RV, “surpasseth”; kjv, “excelleth”); 9:14, “exceeding”; Eph. 1:19; 2:7. See exceed, EXCEL.f

1. perissos (περισσός, 4053), akin to B, No. 1, “abundant,” is translated “advantage” in Rom. 3:1, “superfluous” in 2 Cor. 9:1. See advantage, more, B, No. 2,

2. perissoteros (περισσότερος, 4055), the comparative degree of No. 1, is translated as follows: in Matt. 11:9, and Luke 7:26, RV, “much more” (kjv, “more”); in Mark 12:40, “greater”; in Luke 12:4, 48, “more”; in 1 Cor. 12:23-24, “more abundant”; in 2 Cor. 2:7, “overmuch”; in 2 Cor. 10:8, rv, “abundantly”; kjv, “more.” See greater, more, overmuch.

1. perissos (περισσως, 4057), corresponding to Adjective No. 1 above, is found in Matt. 27:23, RV, “exceedingly,” kjv, “the more”; Mark 10:26, RV, “exceedingly,” kjv, “out of measure”; 15:14; Acts 26:11, “exceedingly.” See exceedingly, B, No. 4, MEASURE, B, No. 2, MORE.f

2. perissoteros (περισσοτέρως, 4056), the adverbial form of No. 2, above, means “more abundantly”; in Heb. 2:1, lit., “we ought to give heed more abundantly.” It is most frequent in 2 Cor. In 11:23, see the rv. See earnest, exceedingly, rather.

3. huperperissos (ύπερπερισσως, 5249), a strengthened form of No. 1, signifies “exceeding abundantly,” Mark 7:37.f

4. huperekperissou (ύπέρ, 5228, ύπέρ, 1537, and ύπέρ, 4053), a still further strengthened form, is translated “exceeding abundantly” in Eph. 3:20; “exceedingly” in 1 Thess. 3:10; 5:13. See exceedingly.^

Note: Huperballontos, akin to A, No. 4, denotes “above measure,” 2 Cor. 11:23.f

5. plousios (πλουσίως, 4146), connected with ploutos, “riches,” is rendered “abundantly,” Titus 3:6 and 2 Pet. 1:11; “richly,” Col. 3:16 and 1 Tim. 6:17. It is used of (a) the gift of the Holy Spirit; (b) entrance into the coming kingdom; (c) the indwelling of the Word of Christ; (d) material benefits. See RiCHLY.f

Notes: (1) Dunamis, “power,” is translated “abundance” in the kjv of Rev. 18:3 (rv and kjv marg., “power”).

(2) Polus, “much, many,” is rendered “abundant” in 1 Pet. 1:3, kjv (marg., “much”), rv, “great.”

katachraomai (καταχράομαι, 2710), lit., “to use overmuch” (kata, “down,”

intensive, chraomai, “to use”), is found in 1 Cor. 7:31, with reference to the believer’s use of the world (marg., “use to the full”), and 1 Cor. 9:18, kjv, “abuse,” rv, “use to the full.” See usE.f

For the noun arsenokoites, see 1 Cor. 6:9, and 1 Tim. 1:10.f For ABYSS see bottom

1. dechomai (δέχομαι, 1209) signifies “to accept,” by a deliberate and ready reception of what is offered (cf. No. 4), e.g., 1 Thess. 2:13, rv, “accepted”; 2 Cor. 8:17; 11:4. See receive, take.

2. apodechomai (άποδέχομαι, 588), consisting of apo, “from,” intensive, and No. 1,

expresses dechomai more strongly, signifying “to receive heartily, to welcome,” Luke 8:40 (RV, “welcomed,” kjv, “gladly received”); Acts 2:41; 18:27; 24:3; 28:30. See RECEIVE, WELCOME.

3. prosdechomai (προσδέχομαι, 4327),pros, “to,” and No. 1, “to accept favorably, or receive to oneself,” is used of things future, in the sense of expecting; with the meaning of “accepting,” it is used negatively in Heb. 11:35, “not accepting their deliverance”; of receiving, e.g., Luke 15:2; Rom. 16:2; Phil. 2:29. See allow, look (for), receive, take, WAIT.

4. lambano (λαμβάνω, 2983), almost synonymous with dechomai, is distinct from it, in that it sometimes means “to receive as merely a self-prompted action,” without necessarily signifying a favorable reception, Gal. 2:6. See attain, call, catch, have, HOLD, OBTAIN, RECEIVE, TAKE.

Note: The verb charitoo, “to make acceptable,” is translated “made accepted,” in Eph. 1:6, kjv; rv, “freely bestowed.”

The following adjectives are translated “acceptable,” or in some cases “accepted.”

1. dektos (δεκτός, 1184), akin to No. 1, denotes “a person or thing who has been regarded favorably,” Luke 4:19, 24; Acts 10:35; 2 Cor. 6:2 (in this verse No. 3 is used in the second place); Phil. 4:18.f

2. apodektos (άπόδεκτος, 587), a strengthened form of No. 1 (apo, “from,” used intensively), signifies “acceptable,” in the sense of what is pleasing and welcome, 1 Tim. 2:3; 5:4.f

3. euprosdektos (εύπρόσδεκτος, 2144), a still stronger form of No. 1, signifies a “very

favorable acceptance” (eu, “well,”pros, “towards,” No. 1), Rom. 15:16, 31; 2 Cor. 6:2; 8:12; 1 Pet. 2:5.f

4. euarestos (εύάρεστος, 2101), eu, “well,” arestos, “pleasing,” is rendered “acceptable,” in the kjv of Rom. 12:1-2; 14:18; in 2 Cor. 5:9, “accepted”; Eph. 5:10. The RV usually has “well-pleasing”; so kjv and RV in Phil. 4:18; Col. 3:20; in Titus 2:9, “please well,” kjv, Heb. 13:21. See pleasing.^

euarestos (εύαρέστως, 2102), corresponding to B, No. 4, is used in Heb. 12:28, “so as to please.” See PLEASE.f

1. apodoche (άποδοχή, 594), akin to B, No. 2, signifies “worthy to be received with approbation, acceptation,” 1 Tim. 1:15; 4:9. The phrase in 1:15 is found in a writing in the 1st century expressing appreciation of a gift from a princess.f

2. charis (χάρις, 5485), “grace,” indicating favor on the part of the giver, “thanks” on the part of the receiver, is rendered “acceptable” in 1 Pet. 2:19-20. See margin. See BENEFIT, FAVOR, GRACE, LIBERALITY, PLEASURE, THANK.

prosagoge (προσαγωγή, 4318), lit., “a leading or bringing into the presence of” (pros,

“to,” ago, “to lead”), denotes “access,” with which is associated the thought of freedom to enter through the assistance or favor of another. It is used three times, (a) Rom. 5:2, of the “access” which we have by faith, through our Lord Jesus Christ, into grace; (b) Eph. 2:18, of our “access” in one Spirit through Christ, unto the Father; (c) Eph. 3:12, of the same “access,” there said to be “in Christ,” and which we have “in confidence through our faith in Him.” This “access” involves the acceptance which we have in Christ with God, and the privilege of His favor towards us. Some advocate the meaning “introduction.’’^

1. sunepomai (συνέπομαι, 4902), lit., “to follow with” (sun, “with,” hepomai, “to follow”), came to mean simply “to accompany,” Acts 20:4.f

2. sunerchomai (συνέρχομαι, 4905), chiefly used of “assembling together,” signifies “to accompany,” in Luke 23:55; John 11:33; Acts 9:39; 10:45; 11:12; 15:38; 21:16. In Acts 1:21 it is said of men who had “companied with” the apostles all the time the Lord Jesus was with them. See assemble, come, company, go, resort.

3. echo (εχω, 2192), “to have,” is rendered “accompany,” in Heb. 6:9, “things that accompany salvation.” The margin gives perhaps the better sense, “things that are near to salvation.”

4. propempo (προπέμπω, 4311), translated “accompanied,” in Acts 20:38, kjv, lit. means “to send forward”; hence of assisting a person on a journey either (a) in the sense of fitting him out with the requisites for it, or (b) actually “accompanying” him for part of the way. The former seems to be indicated in Rom. 15:24 and 1 Cor. 16:6, and v. 11, where the RV has “set him forward.” So in 2 Cor. 1:16 and Titus 3:13, and of John’s exhortation to Gaius concerning traveling evangelists, “whom thou wilt do well to set forward on their journey worthily of God,” 3 John 6, RV. While personal

“accompaniment” is not excluded, practical assistance seems to be generally in view, as indicated by Paul’s word to Titus to set forward Zenas and Apollos on their journey and to see “that nothing be wanting unto them.” In regard to the parting of Paul from the elders of Ephesus at Miletus, personal “accompaniment” is especially in view, perhaps not without the suggestion of assistance, Acts 20:38, RV “brought him on his way”; “accompaniment” is also indicated in 21:5; “they all with wives and children brought us on our way, till we were out of the city.” In Acts 15:3, both ideas perhaps are suggested. See BRING, CONDUCT.f

1. exartizo (έξαρτίζω, 1822), “to fit out,” (from ek, “out,” and a verb derived from

artos, “a joint”), means “to furnish completely,” 2 Tim. 3:17, or “to accomplish,” Acts 21:5, there said of a number of days, as if to render the days complete by what was appointed for them. See FURNiSH.f In the Sept., Exod. 28:7.f

2. pleroo (πληρόω, 4137), “to fulfill, to complete, carry out to the full” (as well as to fill), is translated “perfect” in Rev. 3:2, kjv; rv, “I have found no works of thine fulfilled before My God”; “accomplish” in Luke 9:31. See complete, end, expire, fill, fulfill,

Note: Its strengthened form, ekpleroo, “to fulfill,” lit., “fill out,” is used in Acts 13:33, of the fulfillment of a divine promise of the resurrection of Christ.

3. teleo (τελέω, 5055), “to finish, to bring to an end” (telos, “an end”), frequently signifies, not merely to terminate a thing, but to carry out a thing to the full. It is used especially in the Apocalypse, where it occurs eight times, and is rendered “finish” in 10:7; 11:7, and in the RV of 15:1, which rightly translates it “(in them) is finished (the wrath of God).” So in v. 8; in 17:17, RV, “accomplish,” and “finish” in 20:3, 5, 7; in Luke 2:39, rv, “accomplish,” for kjv, performed. See end, expire, fill, finish, fulfill, go, No. 5, PAY, PERFORM.

4. epiteleo (έπιτελέω, 2005), epi, “up,” intensive, and No. 3, is a strengthened form of that verb, in the sense of “accomplishing.” The fuller meaning is “to accomplish perfectly”; in Rom. 15:28, RV, “accomplish”; “perfecting” in 2 Cor. 7:1; “complete” in 8:6 and 11; “completion” in the latter part of this 11th verse, which is better than “performance”; “perfected” in Gal. 3:3; “perfect” in Phil. 1:6. In Heb. 8:5 the margin rightly has “complete” instead of “make,” with regard to the tabernacle. In Heb. 9:6 it is translated “accomplish” and in 1 Pet. 5:9. See complete, do, finish, make, perfect,

5. teleioo (τελειόω, 5048), though distinct grammatically from teleo, has much the

same meaning. The main distinction is that teleo more frequently signifies “to fulfill,”

teleioo, more frequently, “to make perfect,” one of the chief features of the Epistle to the Hebrews, where it occurs nine times. It is rendered “accomplish” in the RV of John 4:34; 5:36; 17:4, and Acts 20:24. See consecrate, finish, fulfill, perfect.

6. pletho (πλήθω, 4130), “to fulfill,” is translated “accomplished” in the kjv of Luke 1:23; 2:6, 21-22 (rv, “fulfilled”). See fill, No. 5, furnish, Note.

ekplerosis (έκπλήρωσις, 1604), see A, No. 2, Note, means “an entire fulfillment” (ek, “out,” plerosis, “a filling”), Acts 21:26, of the “fulfillment” of days of purification.^

homothumadon (ομοθυμαδόν, 3661), “of one accord” (from homos, “same,”

thumos, “mind”), occurs eleven times, ten in the Acts, 1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12, 19:29, and the other in Rom. 15:6, where, for kjv, “with one mind,” the rv has “with one accord,” as throughout the Acts. See mind.^

Note: In Acts 2:1, the adverb homou, “together,” is so rendered in the rv, for kjv, “of one accord.”

1. authairetos (αύθαίρετος, 830), from autos, “self,” and haireomai, “to choose, selfchosen, voluntary, of one’s own accord,” occurs in 2 Cor. 8:3 and 17, of the churches of Macedonia as to their gifts for the poor saints in Judea, and of Titus in his willingness to go and exhort the church in Corinth concerning the matter. In 8:3 the RV translates it “(gave) of their own accord,” consistently with the rendering in v. 17. See willing.^

2. automatos (αύτόματος, 844), from autos, “self,” and a root maD, signifying “desire,” denotes of oneself, moved by one’s own impulse. It occurs in Mark 4:28, of the power of the earth to produce plants and fruits of itself; Acts 12:10, of the door which opened of its own accord. See self.^ In the Sept., Lev. 25:5, “spontaneous produce”; v.

11, “produce that comes of itself”; Josh. 6:5; 2 Kings 19:29,“(that which groweth) of itself”; Job 24:24, of an ear of corn “(falling off) of itself (from the stalk).”‘!

3. sumpsuchos (σύμψυχος, 4861), lit., “fellow-souled or minded” (sun, “with,” psuche, “the soul”), occurs in Phil. 2:2, “of one accord.”^

1.kathoti (καθότι, 2530), from kata, “according to,” and hoti, “that,” lit., “because that,” Luke 1:7; 19:9; Acts 2:24, is translated “according as” in Acts 2:45, RV (KVJ, “as”) and in 4:35; “inasmuch as,” 17:31.^

2. kathos (καθώς, 2531), from kata, “according to,” and hos, “as,” signifies “according as” or “even as,” e.g., 1 Cor. 1:31; 2 Cor. 9:7.

3. hos (ώς, 5613) is sometimes rendered “according as,” e.g., Rev. 22:12; in 2 Pet.

f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.

1. dokeo (δοκέω, 1380), primarily, “to be of opinion, think, suppose,” also signifies “to seem, be accounted, reputed,” translated “accounted” in Mark 10:42; Luke 22:24. It is not used ironically here, nor in Gal. 2:2, 6, 9, “those who were of repute.” See repute, SEEM, SUPPOSE, THINK.

2. ellogeo (or -ao) (έλλογέω, 1677), “to put to a person’s account,” Philem. 18, is used of sin in Rom. 5:13, “reckon” (kjv, “impute”). See impute, No. 2.f

3. hegeomai (ήγέομαι, 2233) primarily signifies “to lead”; then, “to consider”; it is translated “accounting” in Heb. 11:26, RV (kjv, “esteeming”); 2 Pet. 3:15, “account.” See

4. logizomai (λογίζομαι, 3049) primarily signifies “to reckon,” whether by calculation or imputation, e.g., Gal. 3:6 (RV, “reckoned”); then, to deliberate, and so to suppose, “account,” Rom. 8:36; 14:14 (kjv, “esteemeth”); John 11:50; 1 Cor. 4:1; Heb. 11:19; (kjv, “consider”); Acts 19:27 (“made of no account”; kjv, “despised”); 1 Pet. 5:12 (kjv, “suppose”). It is used of love in 1 Cor. 13:5, as not taking “account” of evil, RV (kjv, “thinketh”). In 2 Cor. 3:5 the apostle uses it in repudiation of the idea that he and fellow-servants of God are so selfsufficient as to “account anything” (rv) as from themselves (kjv, “think”), i.e., as to attribute anything to themselves. Cf. 12:6. In 2 Tim. 4:16 it is used of laying to a person’s “account” (RV) as a charge against him (kjv, “charge”).

Note: In Phil. 4:8 it signifies “to think upon a matter by way of taking account of its character” (rv marg.). See conclude, count, charge, esteem, impute, number,

5. kataxioo (καταξιόω, 2661) denotes “to account worthy” (kata, “intensive,” axios, “worthy”), “to judge worthy,” Luke 20:35; some mss. have it in 21:36 (so the kjv); the most authentic mss. have the verb katischuo, “to prevail”; Acts 5:41, “were counted worthy”; so 2 Thess. 1:5.f

6. exoutheneo (έξουθενέω, 1848), “to make of no account,” frequently signifies “to despise.” In 1 Cor. 6:4, it is used, not in a contemptuous sense, but of gentile judges, before whom the saints are not to go to law with one another, such magistrates having no place, and therefore being “of no account” (RV), in the church. The apostle is not speaking of any believers as “least esteemed” (kjv). In 2 Cor. 10:10, for kjv, “contemptible,” the rv suitably has “of no account.” See despise.

logos (λόγος, 3056), “a word or saying,” also means “an account which one gives by word of mouth” (cf. No. 4), Matt. 12:36; Matt. 18:23, RV, “reckoning”; 16:2; Acts 19:40; 20:24 (kjv, “count”); Rom. 14:12; Phil. 4:17; Heb. 13:17; 1 Pet. 4:5. See cause,

QUESTION, REASON, RECKONING, RUMOR, SAYING, SHEW, SPEECH, TALK, THING, TIDINGS, TREATISE, UTTERANCE, WORD, WORK.

akribos (άκριβως, 199) is correctly translated in the rv of Luke 1:3, “having traced the course of all things accurately” (kjv, “having had perfect understanding”). It is used in Matt. 2:8, of Herod’s command to the wise men as to searching for the young Child (RV, “carefully”; kjv, “diligently”); in Acts 18:25, of Apollos’ teaching of “the things concerning Jesus” (RV, “carefully”; kjv, “diligently”); in Eph. 5:15, of the way in which believers are to walk (rv, “carefully”; kjv, “circumspectly”); in 1 Thess. 5:2, of the knowledge gained by the saints through the apostle’s teaching concerning the Day of the Lord (rv and kjv, “perfectly”). The word expresses that “accuracy” which is the outcome

akriboo, are used especially by Luke, who employs them eight times out of the thirteen in the NT; Matthew uses them three times, Paul twice. See careful, diligent, exactly,

1. aitia (αιτία, 156) probably has the primary meaning of “a cause, especially an occasion of something evil, hence a charge, an accusation.” It is used in a forensic sense, of (a) an accusation, Acts 25:18 (RV, “charge”), 27; (b) a crime, Matt. 27:37; Mark 15:26, John 18:38; 19:4, 6; Acts 13:28; 23:28; 28:18. See case, cause, charge, crime, fault.

2. aitioma (αιτίαμα, 157), “an accusation,” expressing No. 1 more concretely, is found in Acts 25:7, rv, “charges,” for kjv, “complaints.” See complaint.^

3. enklema (εγκλημα, 1462) is “an accusation made in public,” but not necessarily before a tribunal. That is the case in Acts 23:29, “laid to his charge.” In 25:16 it signifies a matter of complaint; hence, the rv has “the matter laid against him” (kjv, “crime”). See CHARGE, CRIMEA

4. kategoria (κατηγορία, 2724), “an accusation,” is found in John 18:29; 1 Tim. 5:19 and Titus 1:6, lit., “not under accusation.” This and the verb kategoreo, “to accuse,” and the noun kategoros, “an accuser” (see below), all have chiefly to do with judicial procedure, as distinct from diaballo, “to slander.” It is derived from agora, “a place of public speaking,” prefixed by kata, “against”; hence, it signifies a speaking against a person before a public tribunal. It is the opposite to apologia, “a defense.”^

Note: Krisis, which has been translated “accusation,” in the kjv of 2 Pet. 2:11 and Jude 9 (RV, “judgement”), does not come under this category. It signifies “a judgment, a decision given concerning anything.”

1. diaballo (διαβάλλω, 1225), used in Luke 16:1, in the passive voice, lit. signifies “to hurl across” (dia, “through,” ballo, “to throw”), and suggests a verbal assault. It

stresses the act rather than the author, as in the case of aitia and kategoria. Diabolos is connected.^

2. enkaleo (έγκαλέω, 1458), — see A, No. 3, “to bring a charge against, or to come

forward as an accuser against,” lit. denotes “to call in” (en, “in,” kaleo, “to call”), i.e., “to call (something) in or against (someone)”; hence, “to call to account, to accuse,” Acts 19:38, RV (kjv, “implead”); in v. 40, “accused” (kjv, “call in question”). It is used in four other places in the Acts, 23:28-29; 26:2, 7, and elsewhere in Rom. 8:33, “shall lay to the charge.” See call, implead.^

3. epereazo (έπηρεάζω, 1908), besides its more ordinary meaning, “to insult, treat abusively, despitefully,” Luke 6:28, has the forensic significance “to accuse falsely,” and is used with this meaning in 1 Pet. 3:16, rv, “revile.” See despitefully, revile.^

4. kategoreo (κατηγορέω, 2723), “to speak against, accuse” (cf. A, No. 4), is used (a) in a general way, “to accuse,” e.g., Luke 6:7, RV, “how to accuse”; Rom. 2:15; Rev.

12:10; (b) before a judge, e.g., Matt. 12:10; Mark 15:4 (rv, “witness against”); Acts 22:30; 25:16. In Acts 24:19, RV renders it “make accusation,” for the kjv, “object.” See OBJECT, WITNESS.

5. sukophanteo (συκοφαντέω, 4811), (Eng., “sycophant”) means (a) “to accuse wrongfully”; Luke 3:14 (kjv and RV, margin); RV, “exact wrongfully”; (b) “to exact money wrongfully, to take anything by false accusation,” Luke 19:8, and the RV text of 3:14. It is more frequently found in the Sept.; see Gen. 43:18, “to inform against”; Lev. 19:11, “neither shall each falsely accuse his neighbor”; Job 35:9, “they that are oppressed by false accusation”; Ps. 119:122, “let not the proud accuse me falsely”; Prov. 14:31 and 22:16, “he that oppresses the needy by false accusation.”

The word is derived from sukon, “a fig,” and phaino, “to show.” At Athens a man whose business it was to give information against anyone who might be detected exporting figs out of the province, is said to have been called a sukophantes (see Note (2) below). Probably, however, the word was used to denote one who brings figs to light by shaking the tree, and then in a metaphorical sense one who makes rich men yield up their fruit by “false accusation.” Hence in general parlance it was used to designate “a malignant informer,” one who accused from love of gain. See EXACT.f

Note: Proaitiaomai denotes “to bring a previous charge against”, Rom. 3:9, rv. See CHARGE.^

1. diabolos (διάβολος, 1228), “an accuser” (cf. ACCUSE, B, No. 1), is used 34 times as a title of Satan, the Devil (the English word is derived from the Greek); once of Judas, John 6:70, who, in his opposition to God, acted the part of the Devil. Apart from John

6:70, men are never spoken of as devils. It is always to be distinguished from daimon, “a demon.” It is found three times, 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3, of false accusers, slanderers.

2. kategoros (κατήγορος, 2725), “an accuser,” is used in John 8:10; Acts 23:30, 35; 24:8; 25:16, 18. In Rev. 12:10, it is used of Satan.f In the Sept., Prov. 18:17.f

Notes: (1) Sukophantia, “a false accusation or oppression,” is used in Eccl. 5:7; 7:8; Ps. 119:134 and Amos 2:8 (not in the NT). See No. 5, above.

(2) Sukophantes, “a false accuser, or oppressor,” occurs in Ps. 72:4; Prov. 28:16 (not in the NT).

epiginosko (έπιγινώσκω, 1921) signifies (a) “to know thoroughly” (epi “intensive,”

ginosko, “to know”); (b) “to recognize a thing to be what it really is, to acknowledge,” 1 Cor. 14:37 (rv, “take knowledge of”); 16:18; 2 Cor. 1:13-14. See know, knowledge, perceive.

Note: In 1 John 2:23, “acknowledgeth” translates the verb homologeo, “to confess,” rv, “confesseth.”

epignosis (έπίγνωσις, 1922), akin to A, “full, or thorough knowledge, discernment, recognition,” is translated “acknowledging” in the kjv of 2 Tim. 2:25; Titus 1:1 and Philem. 6 (in all three, RV, “knowledge,” properly, “thorough knowledge”). In Col. 2:2, kjv, “acknowledgement,” rv, “that they may know” (i.e., “unto the full knowledge). See KNOWLEDGE.

1. gnostos (γνωστός, 1110), from ginosko, “to know,” signifies “known, or knowable”; hence, “one’s acquaintance”; it is used in this sense, in the plural, in Luke 2:44 and 23:49. See known, notable.

2. idios (ίδιος, 2398), “one’s own,” is translated “acquaintance” in the kjv of Acts 24:23, “friends” (rv). See company.

1. epautophoro (έπαυτοφώρω, 1888) primarily signifies “caught in the act of theft” (epi, “upon,” intensive, autos, “self,”phor, “a thief”); then, “caught in the act” of any other crime, John 8:4. In some texts the preposition epi is detached from the remainder of the adjective, and appears as ep: autophoro.%

2. dikaioma (δικαίωμα, 1345) signifies “an act of righteousness, a concrete expression of righteousness,” as in the RV of Rom. 5:18, in reference to the death of Christ; the kjv wrongly renders it “the righteousness of One.” The contrast is between the one trespass by Adam and the one act of Christ in His atoning Death. In Rev. 15:4 and 19:8, the word is used in the plural to signify, as in the RV, “righteous acts,” respectively, of God, and of the saints. See judgment, justification, ordinance, righteousness.

3. prasso (πράσσω, 4238), “to do, to practice,” is translated “act” in the rv of Acts 17:7 (kjv, “do”). See commit, do, exact, keep, require, use.

energes (ένεργής, 1756), lit., “in work” (cf. Eng., “energetic”), is used (a) of the Word of God, Heb. 4:12 (rv, “active,” kjv, “powerful”); (b) of a door for the Gospel, 1 Cor. 16:9, “effectual”; (c) of faith, Philem. 6, “effectual.” See effectual, powerful. Cf.

holos (ολως, 3654), from holos, “all, whole,” is translated “actually” in 1 Cor. 5:1, RV (“it is actually reported”); the kjv “commonly” does not convey the meaning. In 6:7 it is translated “altogether” (kjv, “utterly”); in 15:29, “at all,” as in Matt. 5:34. See all, ALTOGETHER.^

1. epitithemi (έπιτίθημι, 2007), lit., “to put upon” (epi “upon,” tithemi, “to put”), has a secondary and somewhat infrequent meaning, “to add to,” and is found in this sense in Mark 3:16-17, lit., “He added the name Peter to Simon,” “He added to them the name Boanerges,” and Rev. 22:18, where the word is set in contrast to “take away from” (v.

2. prostithemi (προστίθημι, 4369), “to put to” (pros, “to,” tithemi, “to put”), “to add, or to place beside” (the primary meaning), in Luke 17:5 is translated “increase,” in the request “increase our faith”; in Luke 20:11-12, “he sent yet” (kjv, “again he sent”), lit., “he added and sent,” as in 19:11, “He added and spake.” In Acts 12:3, rv, “proceeded,” kjv, “proceeded further” (of repeating or continuing the action mentioned by the following verb); in Acts 13:36,“was laid unto”; in Heb. 12:19, “more ... be spoken,” (lit., “that no word should be added”). In Gal. 3:19, “What then is the law? It was “added” because of transgressions, there is no contradiction of what is said in v. 15, where the

word is epidiatasso (see No. 4), for there the latter word conveys the idea of supplementing an agreement already made; here in v. 19 the meaning is not that something had been ‘added’ to the promise with a view to complete it, which the apostle denies, but that something had been given “in addition” to the promise, as in Rom. 5:20, “The law came in beside.” See give, increase, lay, proceed, speak.

3. prosanatithemi (προσανατίθημι, 4323), lit., “to lay upon in addition,” came to be used in the sense of putting oneself before another, for the purpose of consulting him; hence simply “to consult, to take one into counsel, to confer.” With this meaning it is

used only in Gal. 1:16. In Gal. 2:2, a shorter form, anatithemi, is used, which means “to lay before” (kjv, “communicated unto”). This less intensive word may have been purposely used there by the apostle to suggest that he described to his fellow apostles the character of his teaching, not to obtain their approval or their advice concerning it, but simply that they might have the facts of the case before them on which they were shortly to adjudicate.

It was also used to signify “to communicate, to impart.” With this meaning it is used only in Gal. 2:6, in the middle voice, the suggestion being to “add” from one’s store of things. In regard to his visit to Jerusalem the apostle says “those who were of repute imparted nothing to me” (kjv, “in conference added”), that is to say, they neither modified his teaching nor “added” to his authority. See confer.^

4. epidiatasso (έπιδιατάσσομαι, 1928), lit., “to arrange in addition” (epi, “upon,” dia,

“through,” tasso, “to arrange”), is used in Gal. 3:15 (“addeth,” or rather, “ordains something in addition”). If no one does such a thing in the matter of a human covenant, how much more is a covenant made by God inviolable! The Judaizers by their “addition” violated this principle, and, by proclaiming the divine authority for what they did, they virtually charged God with a breach of promise. He gave the Law, indeed, but neither in place of the promise nor to supplement it/fl

5. pareisphero (παρεισφέρω, 3923), “to bring in besides” (para, “besides,” eis, “in,” phero, “to bring”), means “to add,” 2 Pet. 1:5, “adding on your part” (rv); the words “on your part” represent the intensive force of the verb; the kjv, “giving” does not provide an adequate meaning.^

6. epichoregeo (έπιχορηγέω, 2023) is translated “add” in the kjv of 2 Pet. 1:5. Its

meaning is “to supply, to minister” (epi, “to,” choregeo, “to minister”); rv, “supply.” See MINISTER.

7. didomi (δίδωμι, 1325), “to give,” is translated “add,” in Rev. 8:3, rv, for kjv, “offer” (marg., “add”). See give.

Note: In Phil. 1:17, rv, egeiro, “to raise,” is translated “add” in the kjv (rv, “raise up”). See bring, A, No. 6.

1. horkizo (ορκίζω, 3726), “to cause to swear, to lay under the obligation of an oath”

(horkos, Mark 5:7; Acts 19:13), is connected with the Heb. word for a thigh, cf. Gen. 24:2, 9; 47:29. Some mss. have this word in 1 Thess. 5:27. The most authentic have No. 3 (below). See charge.^

2. exorkizo (έξορκίζω, 1844), an intensive form of No. 1, signifies “to appeal by an oath, to adjure,” Matt. 26:63.^ In the Sept., Gen. 24:3; Judg. 17:2; 1 Kings 22:16.^

3. enorkizo (έν, 1722 and έν, 3726), “to put under (or bind by) an oath,” is translated “adjure” in the RV of 1 Thess. 5:27 (kjv, “charge”).^ In the Sept., Neh. 13:25.^

promise with an oath.” See, e.g., Mark 6:23, in contrast to 5:7 (horkizo).l See oath and SWEAR.

For the kjv ADMINISTER and ADMINISTRATION see minister and MINISTRATION, SERVE, and SERVICE For the kjv ADMIRATION and ADMIRE see wonder and marvel

nouthesia (νουθεσία, 3559), lit., “a putting in mind” (nous, “mind,” tithemi, “to put”), is used in 1 Cor. 10:11, of the purpose of the Scriptures; in Eph. 6:4, of that which is ministered by the Lord; and in Titus 3:10, of that which is to be administered for the correction of one who creates trouble in the church. Nouthesia is “the training by word,” whether of encouragement, or, if necessary, by reproof or remonstrance. In contrast to this, the synonymous word paideia stresses training by act, though both words are used in each respect.f

1. noutheteo (νουθετέω, 3560), cf. the noun above, means “to put in mind, admonish,” Acts 20:31 (kjv, “warn”); Rom. 15:14; 1 Cor. 4:14 (kjv, “warn”); Col. 1:28 (kjv, “warning”); Col. 3:16; 1 Thess. 5:12, 14 (kjv, “warn”); 2 Thess. 3:15.

It is used, (a) of instruction, (b) of warning. It is thus distinguished frompaideuo, “to correct by discipline, to train by act,” Heb. 12:6; cf. Eph. 6:4.

“The difference between ‘admonish’ and ‘teach’ seems to be that, whereas the former has mainly in view the things that are wrong and call for warning, the latter has to do chiefly with the impartation of positive truth, cf. Col. 3:16; they were to let the Word of Christ dwell richly in them, so that they might be able (1) to teach and ‘admonish’ one another, and (2) to abound in the praises of God.

“Admonition differs from remonstrance, in that the former is warning based on instruction; the latter may be little more than expostulation. For example, though Eli remonstrated with his sons, 1 Sam. 2:24, he failed to admonish them, 3:13, LXX. Pastors and teachers in the churches are thus themselves admonished, i.e., instructed and warned, by the Scriptures, 1 Cor. 10:11, so to minister the Word of God to the saints, that, naming the Name of the Lord, they shall depart from unrighteousness, 2 Tim. 2:19.”* See WARN.f

2. paraineo (παραινέω, 3867), “to admonish by way of exhorting or advising,” is found in Acts 27:9 (“Paul admonished them”) and v. 22 (“and now I exhort you”). See EXHORT.f

3. chrematizo (χρηματίζω, 5537), primarily, “to transact business,” then, “to give advice to enquirers” (especially of official pronouncements of magistrates), or “a response to those consulting an oracle,” came to signify the giving of a divine “admonition” or instruction or warning, in a general way; “admonished” in Heb. 8:5, kjv (rv, “warned”). Elsewhere it is translated by the verb “to warn.”

The word is derived from chrema, “an affair, business.” Names were given to men from the nature of their business (see the same word in Acts 11:26; Rom. 7:3); hence, the idea of dealing with a person and receiving instruction. In the case of oracular responses,

the word is derived from chresmos, “an oracle.” See call, reveal, speak, warn.

thorubeo (θορυβέω, 2350), “to make an uproar, to throw into confusion, or to wail tumultuously,” is rendered “make ... ado,” in Mark 5:39; elsewhere in Matt. 9:23; Acts 17:5; 20:10. See noise, trouble, uproar.^

huiothesia (υιοθεσία, 5206), from huios, “a son,” and thesis, “a placing,” akin to

tithemi, “to place,” signifies the place and condition of a son given to one to whom it does not naturally belong. The word is used by the apostle Paul only.

In Rom. 8:15, believers are said to have received “the Spirit of adoption,” that is, the Holy Spirit who, given as the Firstfruits of all that is to be theirs, produces in them the realization of sonship and the attitude belonging to sons. In Gal. 4:5 they are said to receive “the adoption of sons,” i.e., sonship bestowed in distinction from a relationship consequent merely upon birth; here two contrasts are presented, (1) between the sonship of the believer and the unoriginated sonship of Christ, (2) between the freedom enjoyed by the believer and bondage, whether of Gentile natural condition, or of Israel under the Law. In Eph. 1:5 they are said to have been foreordained unto “adoption as sons” through Jesus Christ, RV; the kjv, “adoption of children” is a mistranslation and misleading. God does not “adopt” believers as children; they are begotten as such by His Holy Spirit through faith. “Adoption” is a term involving the dignity of the relationship of believers as sons; it is not a putting into the family by spiritual birth, but a putting into the position of sons. In Rom. 8:23 the “adoption” of the believer is set forth as still future, as it there includes the redemption of the body, when the living will be changed and those who have fallen asleep will be raised. In Rom. 9:4 “adoption” is spoken of as belonging to Israel, in accordance with the statement in Exod. 4:12, “Israel is My Son.” Cf. Hos. 11:1. Israel was brought into a special relation with God, a collective relationship, not enjoyed by other nations, Deut. 14:1; Jer. 31:9, etc/fl

kosmeo (κοσμέω, 2885), primarily “to arrange, to put in order” (Eng., “cosmetic”), is used of furnishing a room, Matt. 12:44; Luke 11:25, and of trimming lamps, Matt. 25:7. Hence, “to adorn, to ornament,” as of garnishing tombs, Matt. 23:29; buildings, Luke 21:5; Rev. 21:19; one’s person, 1 Tim. 2:9; 1 Pet. 3:5; Rev. 21:2; metaphorically, of “adorning a doctrine, Titus 2:10. See garnish, trim.^

kosmos (κόσμος, 2889), “a harmonious arrangement or order,” then, “adornment, decoration,” came to denote “the world, or the universe, as that which is divinely arranged.” The meaning “adorning” is found in 1 Pet. 3:3. Elsewhere it signifies “the

1. moichos (μοιχός, 3432) denotes one “who has unlawful intercourse with the spouse of another,” Luke 18:11; 1 Cor. 6:9; Heb. 13:4. As to Jas. 4:4, see below/fl

2. moichalis (μοιχαλίς, 3428), “an adulteress,” is used (a) in the natural sense, 2 Pet. 2:14; Rom. 7:3; (b) in the spiritual sense, Jas. 4:4; here the RV rightly omits the word “adulterers.” It was added by a copyist. As in Israel the breach of their relationship with God through their idolatry, was described as “adultery” or “harlotry” (e.g., Ezek. 16:15, etc.; 23:43), so believers who cultivate friendship with the world, thus breaking their

spiritual union with Christ, are spiritual “adulteresses,” having been spiritually united to Him as wife to husband, Rom. 7:4. It is used adjectivally to describe the Jewish people in transferring their affections from God, Matt. 12:39; 16:4; Mark 8:38. In 2 Pet. 2:14, the lit. translation is “full of an adulteress” (rv, marg.).f

3. moicheia (μοιχεία, 3430), “adultery,” is found in Matt. 15:19; Mark 7:21; John 8:3 (kjv only).f

1. moichao (μοιχάω, 3429), used in the middle voice in the NT, is said of men in Matt. 5:32; 19:9; Mark 10:11; of women in Mark 10:12.f

2. moicheuo (μοιχεύω, 3431) is used in Matt. 5:27-28, 32 (in v. 32 some texts have No. 1); 19:18; Mark 10:19; Luke 16:18; 18:20; John 8:4; Rom. 2:22; 13:9; Jas. 2:11; in Rev. 2:22, metaphorically, of those who are by a Jezebel’s solicitations drawn away to idolatry.^

prokopto (προκόπτω, 4298), lit., “to strike forward, cut forward a way,” i.e., to make progress, is translated “advanced” in Luke 2:52, rv, of the Lord Jesus (kjv, “increased”); in Gal. 1:14 “advanced,” of Paul’s former progress in the Jews’ religion (kjv, “profited”); in Rom. 13:12, “is far spent,” of the “advanced” state of the “night” of the world’s spiritual darkness; in 2 Tim. 2:16, “will proceed further,” of profane babblings; in 3:9, “shall proceed no further,” of the limit divinely to be put to the doings of evil men; in v.

13, of the progress of evil men and impostors, “shall wax,” lit., “shall advance to the worse.” See increase, proceed, profit, spent, WAX.f

Note: The corresponding noun prokope is found in Phil. 1:12 and 25, “progress” (kjv, “furtherance”); 1 Tim. 4:15, “progress” (kjv, “profiting,” an inadequate meaning).^

1. perissos (περισσός, 4053), primarily, “what is above and over, superadded,” hence came to denote “what is superior and advantageous,” Rom. 3:1, in a comparison between Jew and Gentile; only here with this meaning. See abundant, C, No. 1.

2. ophelos (όφελος, 3786), akin to ophello, “to increase,” comes from a root signifying “to increase”; hence, “advantage, profit”; it is rendered as a verb in its three occurrences, 1 Cor. 15:32 (kjv, “advantageth”; rv, “doth it profit”); Jas. 2:14, 16, lit., “What (is) the profit?” See profit.^ In the Sept., Job 15:3.f

3. opheleia (ώφέλεια, 5622), an alternative form to No. 2, akin to C, No. 1, is found in Rom. 3:1, “profit,” and Jude 16, “advantage.” (i.e., they shew respect of persons for the sake of what they may gain from them). See profit.^

Note: Ophelimos, “profitable,” is used only in the Pastoral Epistles, 1 Tim. 4:8; 2 Tim. 3:16; Titus 3:8. See profit.^

1. opheleo (ώφελέω, 5623) signifies “to be useful, do good, profit,” Rom. 2:25; with a negative, “to be of no use, to effect nothing,” Matt. 27:24; John 6:63, “profiteth”; 12:19,

“prevail”; in Luke 9:25, kjv, “(what is a man) advantaged?” rv, “profited.” See BETTERED (TO BE), PREVAIL, PROFIT.

2. pleonekteo (πλεονεκτέω, 4122), lit., “to seek to get more” (pleon, “more,” echo,

“to have”); hence, “to get an advantage of, to take advantage of.” In 2 Cor. 7:2 the kjv has “defrauded,” the rv, “took advantage of’; in 1 Thess. 4:6, kjv, “defraud,” rv, “wrong.” In the other three places the RV consistently translates it by the verb “to take advantage of,” 2 Cor. 2:11, of Satan’s effort to gain an “advantage” over the church, through their neglect to restore the backslider; in 2 Cor. 12:17-18, kjv, “make a gain of.” See DEFRAUD, GAIN, WRONG/fl

Note: Cf. pleonektes, “a covetous person,” pleonexia, “covetousness.” ADVENTURE

didomi (δίδωμι, 1325), “to give,” is once used of giving oneself to go into a place, “to

adventure” into, Acts 19:31, of Paul’s thought of going into the midst of the mob in the theater at Ephesus. See bestow, commit, deliver, give.

antidikos (άντίδικος, 476), firstly, “an opponent in a lawsuit,” Matt. 5:25 (twice); Luke 12:58; 18:3, is also used to denote “an adversary or an enemy,” without reference to legal affairs, and this is perhaps its meaning in 1 Pet. 5:8, where it is used of the Devil. Some would regard the word as there used in a legal sense, since the Devil accuses men before God/fl

antikeimai (άντίκειμαι, 480) is, lit., “to lie opposite to, to be set over against.” In addition to its legal sense it signifies “to withstand”; the present participle of the verb with the article, which is equivalent to a noun, signifies “an adversary,” e.g., Luke 13:17; 21:15; 1 Cor. 16:9; Phil. 1:28; 1 Tim. 5:14. This construction is used of the Man of Sin, in 2 Thess. 2:4, and is translated “He that opposeth,” where, adopting the noun form, we might render by “the opponent and self-exalter against..” In Gal. 5:17 it is used of the antagonism between the Holy Spirit and the flesh in the believer; in 1 Tim. 1:10, of anything, in addition to persons, that is opposed to the doctrine of Christ. In these two places the word is rendered “contrary to.”^ In the Sept. it is used of Satan, Zech. 3:1, and of men, Job 13:24; Isa. 66:6. See contrary, oppose.^

hupenantios (ύπεναντίος, 5227), “contrary, opposed,” is a strengthened form of

enantios (en, “in,” and antios, “set against”). The intensive force is due to the preposition

hupo. It is translated “contrary to,” in Col. 2:14, of ordinances; in Heb. 10:27, “adversaries.” In each place a more violent form of opposition is suggested than in the case of enantios See contrary.^

1. gnome (γνώμη, 1106), connected with ginosko, “to know, perceive,” firstly means “the faculty or knowledge, reason”; then, “that which is thought or known, one’s mind.” Under this heading there are various meanings: (1) a view, judgment, opinion, 1 Cor.

1:10; Philem. 14; Rev. 17:13, 17; (2) an opinion as to what ought to be done, either (a) by oneself, and so a resolve, or purpose, Acts 20:3; or (b) by others, and so, judgment, advice, 1 Cor. 7:25, 40; 2 Cor. 8:10. See agree, judgment, mind, purpose, WLLL.f

2. boule (βουλή, 1012), from a root meaning “a will,” hence “a counsel, a piece of advice,” is to be distinguished from gnome; boule is the result of determination, gnome is the result of knowledge. Boule is everywhere rendered by “counsel” in the rv except in Acts 27:12, “advised,” lit., “gave counsel.” In Acts 13:36 the kjv wrongly has “by the will of God fell on sleep”; the rv, “after he had served the counsel of God, fell on sleep.” The word is used of the counsel of God, in Luke 7:30; Acts 2:23; 4:28; 13:36; 20:27;

Eph. 1:11; Heb. 6:17; in other passages, of the counsel of men, Luke 23:51; Acts 27:12, 42; 1 Cor. 4:5. See counsel, wiLL.f

1. makran (μακράν, 3112), from makros, “far,” Matt. 8:20 (kjv, “a good way”; rv,

“afar”), “a long way off,” is used with eis, “unto,” in Acts 2:39, “afar off.” With the article, in Eph. 2:13, 17, it signifies “the (ones) far off.” See far and way.

2. makrothen (μακρόθεν, 3113), also from makros, signifies “afar off, from far,”

Matt. 26:58; 27:55, etc. It is used with apo, “from,” in Mark 5:6; 14:54; 15:40, etc.; outside the Synoptists, three times, Rev. 18:10, 15, 17.

3. porrothen (πόρρωθεν, 4207), “afar off,” fromporro, “at a distance, a great way off,” is found in Luke 17:12 and Heb. 11:13.f

Note: In 2 Pet. 1:9, muopazo, “to be shortsighted,” is translated “cannot see afar off” (kjv); rv, “seeing only what is near.”

pragmatia, or pragmateia (πραγματεία, 4230), from pragma, “a deed,” denotes “a business, occupation, the prosecution of any affair”; in the plural, “pursuits, affairs (of life),” 2 Tim. 2:4.f

Notes: (1) Ta kata, lit., “the (things), with, or respecting a (person),” is translated “affairs” in Eph. 6:21 and Col. 4:7, RV.

(2) Ta peri, lit., “the (things) concerning (a person),” is translated “affairs” in the kjv of Eph. 6:22 and Phil. 1:27 (RV, “state,” in each place).

kakoo (κακόω, 2559), from kakos, “evil, to treat badly, to hurt,” also means “to make evil affected, to embitter,” Acts 14:2. See evil, harm, hurt.

Note: Zeloo, akin to zeo, “to boil” (Eng., “zeal”), means (a) “to be jealous,” Acts 7:9; 17:5; “to envy,” 1 Cor. 13:4; “to covet,” Jas. 4:2; in a good sense (“jealous over”), in 2

Cor. 11:2; (b) “to desire earnestly,” 1 Cor. 12:31; 14:1, 39; “to take a warm interest in, to seek zealously,” Gal. 4:17-18, kjv, “zealously affect,” “to be zealously affected.” The rv corrects this to “zealously seek,” etc. See covet, desire, envy, jealous, zealous.^

1. pathos (πάθος, 3806), frompascho, “to suffer,” primarily denotes whatever one suffers or experiences in any way; hence, “an affection of the mind, a passionate desire.” Used by the Greeks of either good or bad desires, it is always used in the NT of the latter, Rom. 1:26 (kjv, “affections,” RV, “passions”); Col. 3:5 (kjv, “inordinate affection,” RV, “passion”); 1 Thess. 4:5 (kjv, “lust,” rv, “passion”). See lust.^

2. splanchna (σπλάγχνον, 4698), lit., “the bowels,” which were regarded by the Greeks as the seat of the more violent passions, by the Hebrews as the seat of the tender “affections”; hence the word denotes “tender mercies” and is rendered “affections” in 2 Cor. 6:12 (kjv, “bowels”); “inward affection,” 2 Cor. 7:15. See bowels, compassion,

3. pathema (πάθημα, 3804), akin to No. 1, translated “affections” in Gal. 5:24, kjv, is corrected to “passions” in the rv. See affliction, B, No. 3.

1. astorgos (άστοργος, 794) signifies “without natural affection” (a, negative, and

storge, “love of kindred,” especially of parents for children and children for parents; a fanciful etymology associates with this the “stork”), Rom. 1:31; 2 Tim. 3:3.^

2. philostorgos (φιλόστοργος, 5387), “tenderly loving” (from philos, “friendly,”

storge, see No. 1), is used in Rom. 12:10, RV, “tenderly affectioned” (kjv, “kindly affectioned”).^

Notes: (1) Phroneo, “to think, to set the mind on,” implying moral interest and reflection, is translated “set your affection on” in Col. 3:2, kjv (rv, “set your mind on”). See CAREFUL, MIND, REGARD, SAVOR, THINK, UNDERSTAND.

(2) For homeiromai (or himeiromai), “to be affectionately desirous of,” 1 Thess. 2:8, see DESIRE.^

1. diabebaioomai (διαβεβαιόομαι, 1226), dia, “intensive,” and bebaioo, “to confirm, make sure,” denotes “to assert strongly,” “affirm confidently,” 1 Tim. 1:7; Titus 3:8 (kjv, “affirm constantly).^

2. diischurizomai (διΐσχυρίζομαι, 1340), as in No. 1, and ischurizosai, “to

corroborate” (ischuros “strong”; see ability, A, No. 2 and C, No. 2, Note, primarily signifies “to lean upon,” hence, “to affirm stoutly, assert vehemently,” Luke 22:59; Acts 12:15.^

3. phasko (φάσκω, 5335), a frequentative form of the verbphemi (No. 4), denotes “to allege, to affirm by way of alleging or professing,” Acts 24:9 (RV, “affirming,” kjv,

“saying”); 25:19; Rom. 1:22, “professing.” Some mss. have it in Rev. 2:2, instead of the verb lego, “to say.” See profess, SAY.f

4. phemi (φημί, 5346), “to say” (primarily by way of enlightening, explaining), is rendered “affirm” in Rom. 3:8. See say.

1. kakoo (κακόω, 2559) is translated “afflict, in Acts 12:1, rv (kjv, “vex”). See

2. kakoucheo (κακουχέω, 2558), from kakos, “evil,” and echo, “to have,” signifies, in the passive voice, “to suffer ill, to be maltreated, tormented,” Heb. 11:37 (kjv, “tormented,” rv, “afflicted”); 13:3, kjv, “suffer adversity,” rv, evil entreated. See entreat, torment.^ In the Sept., 1 Kings, 2:26; 11:39.f

Note: Sunkakoucheo (sun, “with,” and No. 1), “to be evil entreated with,” is used in Heb. 11:25.f

3. kakopatheo (κακοπαθέω, 2553), from kakos, “evil,”pathos, “suffering,” signifies “to suffer hardship.” So the RV in 2 Tim. 2:9; and 4:5; in Jas. 5:13, “suffer” (kjv, “afflicted). See endure, suffer.^

4. thlibo (θλίβω, 2346), “to suffer affliction, to be troubled,” has reference to sufferings due to the pressure of circumstances, or the antagonism of persons, 1 Thess. 3:4; 2 Thess. 1:6-7; “straitened,” in Matt. 7:14 (rv); “throng,” Mark 3:9; “afflicted,” 2 Cor. 1:6; 7:5 (RV); 1 Tim. 5:10; Heb. 11:37; “pressed,” 2 Cor. 4:8. Both the verb and the noun (see B, No. 4), when used of the present experience of believers, refer almost invariably to that which comes upon them from without. See narrow, press, STRAITENED, THRONG, TRIBULATION, TROUBLE.^

5. talaiporeo (ταλαιπωρέω, 5003), “to be afflicted,” is used in Jas. 4:9, in the middle

voice (“afflict yourselves”). It is derived from tlao, “to bear, undergo,” and poros, “a hard substance, a callus,” which metaphorically came to signify that which is miserable.^

Note: Talaiporia (akin to No. 5) denotes “misery, hardship,” Rom. 3:16; Jas. 5:1.f

The corresponding adjective is talaiporos, “wretched,” Rom. 7:24; Rev. 3:17.f

1. kakopatheia (κακοπάθεια, 2552), from kakos, “evil,” and pascho, “to suffer” is rendered “suffering” in Jas. 5:10, RV (kjv, “suffering affliction”).^ In Sept., Mal. 1:13.f

2. kakosis (κάκωσις, 2561), “affliction, ill treatment,” is used in Acts 7:34.f

3. pathema (πάθημα, 3804), from pathos, “suffering,” signifies “affliction.” The word is frequent in Paul’s epistles and is found three times in Hebrews, four in 1 Peter; it is used (a) of “afflictions,” Rom. 8:18, etc.; of Christ’s “sufferings,” 1 Pet. 1:11; 5:1; Heb. 2:9; of those as shared by believers, 2 Cor. 1:5; Phil. 3:10; 1 Pet. 4:13; 5:1; (b) of “an evil emotion, passion,” Rom. 7:5; Gal. 5:24. The connection between the two meanings is that the emotions, whether good or evil, were regarded as consequent upon external

influences exerted on the mind (cf. the two meanings of the English “passion”). It is more concrete than No. 1, and expresses in sense (b) the uncontrolled nature of evil desires, in

contrast to epithumia, the general and comprehensive term, lit., “what you set your heart

upon” (Trench, Syn. Sec. lxxxvii). Its concrete character is seen in Heb. 2:9. See AFFECTION, MOTION, PASSION, SUFFERING.

Note: The corresponding verbal formpathetos, used in Acts 26:23 or the sufferings of Christ, signifies “destined to suffer.^

4. thlipsis (θλίψις, 2347) primarily means “a pressing, pressure” (see A, No. 4), anything which burdens the spirit. In two passages in Paul’s Epistles it is used of future retribution, in the way of “affliction,” Rom. 2:9; 2 Thess. 1:6. In Matt. 24:9, the kjv renders it as a verb, “to be afflicted,” (RV, “unto tribulation”). It is coupled with stenochoria, “anguish,” in Rom. 2:9; 8:35; with ananke, “distress,” 1 Thess. 3:7; with diogmos, “persecution,” Matt. 13:21; Mark 4:17; 2 Thess. 1:4. It is used of the calamities of war, Matt. 24:21, 29; Mark 13:19, 24; of want, 2 Cor. 8:13, lit., “distress for you”;

Phil. 4:14 (cf. 1:16); Jas. 1:27; of the distress of woman in childbirth, John 16:21; of persecution, Acts 11:19; 14:22; 20:23; 1 Thess. 3:3, 7; Heb. 10:33; Rev. 2:10; 7:14; of the “afflictions” of Christ, from which (His vicarious sufferings apart) his followers must not shrink, whether sufferings of body or mind, Col. 1:24; of sufferings in general, 1 Cor. 7:28; 1 Thess. 1:6, etc. See anguish, burdened, distress, persecution, tribulation,

emphobos (έμφοβος, 1719), lit., “in fear” (en, “in,” phobos, “fear”), means “affrighted,” Luke 24:5, RV (kjv “afraid”); 24:37; Acts 10:4, RV (kjv, “afraid”); Rev. 11:13. The RV omits it in Acts 22:9. See tremble.

1. pturo (πτύρω, 4426), “to frighten, scare,” is used in the passive voice in Phil. 1:28, “be affrighted,” rv, “be terrified,” kjv. See terrify.^

2. ekthambeo (έκθαμβέω, 1568), “to throw into terror,” is used in the passive sense, “to be amazed, affrighted,” Mark 16:5-6, kjv (rv, “amazed”); Mark 9:15, “were greatly amazed”; 14:33, “to be greatly amazed” (rv), “to be sore amazed” (kjv). See amaze, B, No. 4.^

The Greek words with these meanings consist of prefixes to verbs, signifying “to come, prepare, promise, write afore,” etc. See these words.

proepangellomai (προεπαγγέλλομαι, 4279), “to promise before” (pro, “before”,

epangellomai, “to promise”), is translated by the one word “aforepromised,” in the rv of

1. pote (ποτέ, 4218) signifies “once, at some time,” John 9:13 (cf. proteron, in v. 8); Eph. 2:2, 11; Col. 3:7; Titus 3:3; Philem. 11; 1 Pet. 3:5, 20. In all these the RV translates it “aforetime.” The kjv varies it with “in time past,” “some time,” “sometimes,” “in the old time.”

2. proteron (πρότερον, 4386), the comparative of pro, “before, aforetime,” as being

definitely antecedent to something else, is more emphatic than pote in this respect. See, e.g., John 6:62; 7:50; 9:8; 2 Cor. 1:13; Gal. 4:13; 1 Tim. 1:13; Heb. 4:6; 7:27; 10:32; 1 Pet. 1:14. See before, first, former.^

The following are adverbs only. For prepositions and conjunctions see Note f p. 1.

1. ekeithen (έκειθεν, 1564), “thence,” is once used to signify “afterwards,” in the sense of “then, from that time,” Acts 13:21. See thence.

2. hexes (έξης, 1836) denotes “after” with the significance of a succession of events, an event following next in order after another, Luke 7:11; 9:37; Acts 21:1; 25:17; 27:18.f

3. kathexes (καθεξης, 2517), a strengthened form of No. 2, denotes “afterward,” or “in order” (kata, “according to,” and No. 2), Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23.f

4. metepeita (μετέπειτα, 3347), “afterwards,” without necessarily indicating an order of events, as in Nos. 1 and 2, is found in Heb. 12:17.f

5. husteron (ύστερον, 5305), “afterwards,” with the suggestion of at length, is found in Matt. 4:2; 21:29, 32, 37 (kjv, “last of all”); 22:27; 25:11; 26:60 (kjv, “at the last”), Mark 16:14; Luke 4:2; 20:32 (kjv, “last”), John 13:36; Heb. 12:11. See LAST.f

Note: Eita and epeita, “then, afterwards,” or “thereupon,” are translated “afterward”

or “afterwards” in the kjv of Mark 4:17 (eita) and Gal. 1:21; 1 Cor. 15:23, 46 (epeita); always then in the rv. See then.

1. dis (δίς, 1364), the ordinary numeral adverb signifying twice, is rendered “again” in Phil. 4:16, “ye sent once and again unto my need,” and in 1 Thess. 2:18, where Paul states that he would have come to the Thessalonians “once and again,” that is, twice at least he had attempted to do so. See twice.

2. palin (πάλιν, 3825), the regular word for “again,” is used chiefly in two senses, (a) with reference to repeated action; (b) rhetorically, in the sense of “moreover” or “further,” indicating a statement to be added in the course of an argument, e.g., Matt.5:33; or with the meaning “on the other hand, in turn,” Luke 6:43; 1 Cor. 12:21; 2 Cor.10:7; 1 John 2:8. In the first chapter of Hebrews, v. 5,palin simply introduces an additional quotation; in v. 6 this is not so. There the RV rightly puts the word “again” in connection with “He bringeth in the firstborn into the world,” “When He again bringeth,

etc.” That is to say, palin is here set in contrast to the time when God first brought His

Son into the world. This statement, then, refers to the future second advent of Christ. The word is used far more frequently in the Gospel of John than in any other book in the New Testament.

Note: Other words are rendered “again” in the kjv, which the RV corrects, namely, deuteros and anothen. Deuteros signifies “a second time,” John 9:24; Acts 11:9.

Anothen signifies “from above, or anew.” See the rv of John 3:3, 7, and the kjv and rv of v. 31. Nicodemus was not puzzled about birth from heaven; what perplexed him was that a person must be born a second time. This the context makes dear. This is really the

meaning in Gal. 4:9, where it is associated withpalin, “over again.” The idea is “anew,” for, though the bondage would be the same in essence and effect, it would be new in not being in bondage to idols but to the Law. See also Matt. 27:51; Mark 15:38; John 19:23,

“from the top.” Anothen may mean “from the first,” in Luke 1:3 and Acts 26:5. For the meaning “from above,” see Jas. 1:17; 3:15, 17/fl For AGAINST see Note f, p. 1

1. aion (αιών, 165), “an age, era” (to be connected with aei, “ever,” rather than with

ao, “to breathe”), signifies a period of indefinite duration, or time viewed in relation to what takes place in the period.

The force attaching to the word is not so much that of the actual length of a period, but that of a period marked by spiritual or moral characteristics. This is illustrated in the use of the adjective [see Note (1) below] in the phrase “life eternal,” in John 17:3, in respect of the increasing knowledge of God.

The phrases containing this word should not be rendered literally, but consistently

with its sense of indefinite duration. Thus eis ton aiona does not mean “unto the age” but “for ever” (see, e.g., Heb. 5:6). The Greeks contrasted that which came to an end with that which was expressed by this phrase, which shows that they conceived of it as expressing interminable duration.

The word occurs most frequently in the Gospel of John, the Hebrews and Revelation. It is sometimes wrongly rendered “world.” See course, eternal, world. It is a characteristic word of John’s gospel.

Notes: (1) Aionios, the adjective corresponding, denoting “eternal,” is set in contrast

withproskairos, lit., “for a season,” 2 Cor. 4:18. It is used of that which in nature is endless, as, e.g., of God, Rom. 16:26, His power, 1 Tim. 6:16, His glory, 1 Pet. 5:10, the Holy Spirit, Heb. 9:14, redemption, Heb. 9:12, salvation, 5:9, life in Christ, John 3:16, the resurrection body, 2 Cor. 5:1, the future rule of Christ, 2 Pet. 1:11, which is declared to be without end, Luke 1:33, of sin that never has forgiveness, Mark 3:29, the judgment of God, Heb. 6:2, and of fire, one of its instruments, Matt. 18:8; 25:41; Jude 7. See ETERNAL, EVERLASTING.

(2) In Rev. 15:3, the RV has “King of the ages,” according to the texts which have aionon, the kjv has “of saints” (hagion, in inferior mss.). There is good ms. evidence for ethnon, “nations,” (kjv, marg.), probably a quotation from Jer. 10:7.

2. genea (γενεά, 1074), connected with ginomai, “to become,” primarily signifies “a begetting, or birth”; hence, that which has been begotten, a family; or successive members of a genealogy, Matt. 1:17, or of a race of people, possessed of similar characteristics, pursuits, etc., (of a bad character) Matt. 17:17; Mark 9:19; Luke 9:41; 16:8; Acts 2:40; or of the whole multitude of men living at the same time, Matt. 24:34; Mark 13:30; Luke 1:48; 21:32; Phil. 2:15, and especially of those of the Jewish race living at the same period, Matt. 11:16, etc. Transferred from people to the time in which they lived, the word came to mean “an age,” i.e., a period ordinarily occupied by each successive generation, say, of thirty or forty years, Acts 14:16; 15:21; Eph. 3:5; Col.

1:26; see also, e.g., Gen. 15:16. In Eph. 3:21 genea is combined with aion in a remarkable phrase in a doxology: “unto Him be the glory in the church and in Christ Jesus, unto all generations for ever and ever (wrongly in kjv ‘all ages, world without

end’).” The word genea is to be distinguished from aion, as not denoting a period of unlimited duration. See generation, nation, time.

3. helikia (ήλικία, 2244), primarily “an age,” as a certain length of life, came to mean

(a) “a particular time of life,” as when a person is said to be “of age,” John 9:21, 23, or beyond a certain stage of life, Heb. 11:11; (b) elsewhere only “of stature,” e.g., Matt. 6:27; Luke 2:52; 12:25; 19:3; Eph. 4:13. Some regard Matt. 6:27 and Luke 12:25 as

coming under (a). It is to be distinguished from aion and genea, since it has to do simply with matters relating to an individual, either his time of life or his height. See stature.^

4. hemera (ήμέρα, 2250), “a day,” is rendered “age” in Luke 2:36, “of a great age” (lit., “advanced in many days”). In Luke 3:23 there is no word in the original corresponding to age. The phrase is simply “about thirty years.” See day, judgment, TIME, YEAR.

1. huperakmos (ύπέρακμος, 5230) in 1 Cor. 7:36 is rendered “past the flower of her age”; more lit., “beyond the bloom or flower (acme) of life.”f

2. teleios (τέλειος, 5046), “complete, perfect,” from telos, “an end,” is translated “of full age” in Heb. 5:14, kjv (rv, “fullgrown man”).

Note: In Mark 5:42, RV, “old,” kjv, “of the age of,” is, lit., “of twelve years.” For “of great age,” Luke 2:36, see stricken. For “of mine own age, Gal. 1:14, rv, see equal, B, No. 2.

1. presbutes (πρεσβύτης, 4246), “an elderly man,” is a longer form of presbus, the comparative degree of which is presbuteros, “a senior, elder,” both of which, as also the verb presbeuo, “to be elder, to be an ambassador,” are derived from proeisbaino, “to be far advanced.” The noun is found in Luke 1:18, “an old man”; Titus 2:2, “aged men,” and Philem. 9, where the RV marg., “Paul an ambassador,” is to be accepted, the original

almost certainly being presbeutes (not presbutes), “an ambassador.” So he describes himself in Eph. 6:20. As Lightfoot points out, he is hardly likely to have made his age a ground of appeal to Philemon, who, if he was the father of Archippus, cannot have been much younger than Paul himself See old.

2. presbutis (πρεσβύτις, 4247), the feminine of No. 1, “an aged woman,” is found in Titus 2:3.^

gerasko (γηράσκω, 1095), from geras, “old age,” signifies “to grow old,” John 21:18 (“when thou shalt be old”) and Heb. 8:13 (rv, “that which ... waxeth aged,” kjv, “old”). See OLD/fl

agonia (άγωνία, 74), Eng., “agony,” was used among the Greeks as an alternative to

agon, “a place of assembly”; then for the contests or games which took place there, and then to denote intense emotion. It was more frequently used eventually in this last respect, to denote severe emotional strain and anguish. So in Luke 22:44, of the Lord’s “agony” in Gethsemane/fl

1. sumphoneo (συμφωνέω, 4856), lit., “to sound together” (sun, “together,”phone,

“a sound”), i.e., “to be in accord, primarily of musical instruments,” is used in the NT of the “agreement” (a) of persons concerning a matter, Matt. 18:19; 20:2, 13; Acts 5:9; (b) of the writers of Scripture, Acts 15:15; (c) of things that are said to be congruous in their nature, Luke 5:36.^

Note: Cf. sumphonesis, “concord,” 2 Cor. 6:15,^, and sumphonia, “music,” Luke 15:25.^

2. suntithemi (συντίθεμαι, 4934), lit., “to put together” (sun, “with,” tithemi, “to put”), in the middle voice, means “to make an agreement, or to assent to”; translated “covenanted” in Luke 22:5; “agreed” in John 9:22, and Acts 23:20;“assented” in Acts 24:9.^

Note: For the synonym sunkatatithemi, a strengthened form of No. 2, see CONSENT, No. 4.

3. eunoeo (εύνοέω, 2132), lit., “to be well-minded, well-disposed” (eu, “well,” nous, “the mind”), is found in Matt. 5:25, “agree with.”^

4. peitho (πείθω, 3982), “to persuade,” is rendered “agreed” in Acts 5:40, where the meaning is “they yielded to him.” See assure, believe, confident, friend, obey,

1. gnome (γνώμη, 1106), “mind, will,” is used with poieo, “to make,” in the sense of “to agree,” Rev. 17:17 (twice), lit., “to do His mind, and to make one mind”; RV, “to come to one mind,” kjv, “to agree. See advice, judgment, mind, purpose, will.

2. sunkatathesis (συγκατάθεσις, 4783), akin to A, No. 3, occurs in 2 Cor. 6:16.f

1. asumphonos (άσύμφωνος, 800), “inharmonious” (a negative, sumphonos, “harmonious”), is used in Acts 28:25, “they agreed not.f

2. isos (ίσος, 2470), “equal,” is used with the verb to be, signifying “to agree,” Mark 14:56, 59, lit., “their thought was not equal one with the other. See equal, like, much.

Note: Sumphonos, “harmonious, agreeing,” is used only with the preposition ek in the phrase ek sumphonou, “by consent,” lit., “out of agreement,” 1 Cor. 7:5. In Mark 14:70 some texts have the verb homoiazo, “agreeth,” kjv.

1. oua (ούά, 3758), an interjection of derision and insult, is translated “Ha!” in Mark 15:29, RV.f

2. ea (+α, 1436), an interjection of surprise, fear and anger, was the ejaculation of the man with the spirit of an unclean demon, Luke 4:34, rv; the kjv renders it “Let us alone” (see rv, marg.).f

philotimeomai (φιλοτιμέομαι, 5389), lit., “to be fond of honor” (phileo, “to love,”

time, “honor”), and so, actuated by this motive, “to strive to bring something to pass”; hence, “to be ambitious, to make it one’s aim,” Rom. 15:20, of Paul’s “aim” in gospel pioneering, RV (kjv, “strive”); 2 Cor. 5:9, of the “aim” of believers “to be well-pleasing” unto the Lord, RV (kjv, “labor”); in 1 Thess. 4:11, of the “aim” of believers to be quiet, do their own business and work with their own hands; both versions translate it “study.” Some would render it, “strive restlessly”; perhaps “strive earnestly” is nearer the mark, but “make it one’s aim” is a good translation in all three places. See labor, strive, STUDY.f

1. aer (άήρ, 109), Eng., “air,” signifies “the atmosphere,” certainly in five of the seven occurrences Acts 22:23; 1 Cor. 9:26; 14:9; Rev. 9:2; 16:11, and almost certainly in the other two, Eph. 2:2 and 1 Thess. 4:17.f

2. ouranos (ούρανός, 3772) denotes “the heaven.” The rv always renders it “heaven.” The kjv translates it “air” in Matt. 8:20. In the phrase “the fowls (or birds) of the heaven” the kjv always has “air”; “sky” in Matt. 16:2-3; Luke 12:56; in all other instances “heaven.” The word is probably derived from a root meaning to cover or encompass. See heaven, sky.

hina (ινα, 2443), a conjunction, meaning “that,” and so rendered in Philem. 19, RV, for kjv, “albeit.”

allotrios (άλλότριος, 245), primarily, “belonging to another” (the opposite to idios, “one’s own”), came to mean “foreign, strange, not of one’s own family, alien, an enemy”; “aliens” in, Heb. 11:34, elsewhere “strange,” etc. See man’s, Note (1),

apallotrioo (άπαλλοτριόω, 526) consists of apo, “from,” and the above; it signifies “to be rendered an alien, to be alienated.” In Eph. 2:12 the RV corrects to the verbal form “alienated,” for the noun “aliens”; elsewhere in Eph. 4:18 and Col. 1:21; the condition of the unbeliever is presented in a threefold state of “alienation,” (a) from the commonwealth of Israel, (b) from the life of God, (c) from God Himself.^ The word is used of Israelites in the Sept. of Ezek. 14:5 (“estranged”) and of the wicked in general,

Note: In Rom. 14:5, this word is in italics. This addition is not needed in the translation.

1. pas (πας, 3956) radically means “all.” Used without the article it means “every,” every kind or variety. So the RV marg. in Eph. 2:21, “every building,” and the text in 3:15, “every family,” and the RV marg. of Acts 2:36, “every house”; or it may signify “the highest degree,” the maximum of what is referred to, as, “with all boldness” Acts 4:29. Before proper names of countries, cities and nations, and before collective terms, like “Israel,” it signifies either “all” or “the whole,” e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies “the totality of the persons or things referred to.” Used without a noun it virtually becomes a pronoun, meaning “everyone” or “anyone.” In the plural with a noun it means “all.” The neuter singular denotes “everything” or “anything whatsoever.” One form of the neuter plural (panta) signifies “wholly, together, in all ways, in all things,” Acts 20:35; 1 Cor. 9:25. The neuter plural without the article signifies “all things severally,” e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes “all things,” as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9. See every, Note (1), whole.

2. hapas (απας, 537), a strengthened form of pas, signifies “quite all, the whole,” and, in the plural, “all, all things.” Preceded by an article and followed by a noun it means “the whole of.” In 1 Tim. 1:16 the significance is “the whole of His longsuffering,” or “the fulness of His longsuffering. See every, whole.

3. holos (ολος, 3650), “the whole, all,” is most frequently used with the article followed by a noun, e.g., Matt. 4:23. It is used with the article alone, in John 7:23, “every whit”; Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts. See altogether.

Note: The adjective holokleros, lit., “whole-lot, entire,” stresses the separate parts which constitute the whole, no part being incomplete. See entire.

1. holos (ολως, 3654) signifies “at all,” Matt. 5:34; 1 Cor. 15:29; “actually,” 1 Cor. 5:1, RV (kjv, wrongly, “commonly”); “altogether,” 1 Cor. 6:7 (kjv, “utterly).^

Notes: (1) Holoteles, from A, No. 3, and telos, “complete,” signifies “wholly, through and through,” 1 Thess. 5:23, lit., “whole complete”; there, not an increasing degree of sanctification is intended, but the sanctification of the believer in every part of his being.f

(2) The synonym katholou, a strengthened form of holou signifies “at all,” Acts 4:18.f

2. pantos (πάντως, 3843), when used without a negative, signifies “wholly, entirely, by all means,” Acts 18:21 (kjv); 1 Cor. 9:22; “altogether,” 1 Cor. 9:10; “no doubt, doubtless,” Luke 4:23, RV (kjv, “surely”); Acts 28:4. In 21:22 it is translated “certainly,” RV, for kjv, “needs” (lit., “by all means”). With a negative it signifies “in no wise,” Rom. 3:9; 1 Cor. 5:10; 16:12 (at all). See altogether, doubt (no), means, surely, wiSE.f

hosa (οσος, 3745), the neuter plural of hosos, “as much as,” chiefly used in the plural, is sometimes rendered “all that,” e.g., Acts 4:23; 14:27. It really means “whatsoever things.” See Luke 9:10, RV, “what things.”

paratithemi (παρατίθημι, 3908), “to place beside or to set before” (para, “beside,” tithemi, “to put”), while often used in its literal sense of material things, as well as in its more common significance, “to commit, entrust,” twice means “to set before one in teaching,” as in putting forth a parable, Matt. 13:24, 31, RV. Once it is used of setting subjects before one’s hearers by way of argument and proof, of Paul, in “opening and alleging” facts concerning Christ, Acts 17:3. See commend, commit, put, set.

Note: Lego is rendered “put forth” in the kjv of Luke 14:7; but lego signifies “to

speak”; hence, the rv, “spake.” The kjv seems to be an imitation of paratithemi in Matt. 13:24, 31. See say.

allegoreo ( άλληγορέω, 238), translated in Gal. 4:24 “contain an allegory” (kjv, “are

an allegory”), formed from allos, “other,” and agoreuo, “to speak in a place of assembly”

(agora, “the market-place”), came to signify “to speak,” not according to the primary sense of the word, but so that the facts stated are applied to illustrate principles. The “allegorical” meaning does not do away with the literal meaning of the narrative. There may be more than one “allegorical” meaning though, of course, only one literal meaning. Scripture histories represent or embody spiritual principles, and these are ascertained, not by the play of the imagination, but by the rightful application of the doctrines of Scripture.^

1. dokimazo (δοκιμάζω, 1381), “to prove with a view to approving,” is twice translated by the verb “to allow” in the kjv; the rv corrects to “approveth” in Rom.

14:22, and “have been approved,” 1 Thess. 2:4, of being qualified to be entrusted with the gospel; in Rom. 1:28, with the negative, the RV has “refused,” for kjv, did not like. See APPROVE.

2. ginosko (γινώσκω, 1097), “to know,” is rendered “allow” in Rom. 7:15 (kjv); the RV has “that which I do I know not”; i.e., “I do not recognize, as a thing for which I am responsible.” See aware, can, feel, know, perceive, resolve, speak, sure,

3. suneudokeo (συνευδοκέω, 4909), “to consent or fully approve” (sun, “with,” eu, “well,” dokeo, “to think”), is translated “allow” in Luke 11:48; “was consenting” in Acts 8:1; 22:20. See consent.

4. prosdechomai (προσδέχομαι, 4327), mistranslated “allow” in Acts 24:15, kjv, means “to wait for,” in contrast to rejection, there said of entertaining a hope; hence the rv, “look for.” See accept, A, No. 3.

pantokrator (παντοκράτωρ, 3841), “almighty, or ruler of all” (pas, “all,” krateo, “to hold, or to have strength”), is used of God only, and is found, in the Epistles, only in 2 Cor. 6:18, where the title is suggestive in connection with the context; elsewhere only in the Apocalypse, nine times. In one place, 19:6, the kjv has “omnipotent”; RV, “(the Lord our God,) the Almighty.”^ The word is introduced in the Sept. as a translation of “Lord (or God) of hosts,” e.g., Jer. 5:14 and Amos 4:13.

schedon (σχεδόν, 4975) is used either (a) of locality, Acts 19:26, or (b) of degree,

mello (μέλλω, 3195), “to be about to do anything, or to delay,” is used in connection with a following verb in the sense of “almost,” in Acts 21:27, lit., “And when the seven days were about to be completed.” In Acts 26:28 the kjv, “Almost thou persuadest me to be a Christian” obscures the sense; the RV rightly has “with but little persuasion”; lit., “in a little.” See about, B.

eleemosune (έλεημοσύνη, 1654), connected with eleemon, “merciful,” signifies (a) “mercy, pity, particularly in giving alms,” Matt. 6:1 (see below), 2-4; Acts 10:2; 24:17;

(b) the benefaction itself, the “alms” (the effect for the cause), Luke 11:41; 12:33; Acts 3:2-3, 10; 9:36, “alms-deeds”; 10:2, 4, 31.f

Note: In Matt. 6:1, the rv, translating dikaiosune, according to the most authentic texts, has “righteousness,” for kjv, “alms.”

aloe (άλοή, 250), “an aromatic tree,” the soft, bitter wood of which was used by Orientals for the purposes of fumigation and embalming, John 19:39 (see also Num. 24:6; Ps. 45:8; Prov. 7:17).f In the Sept., Song of Sol. 4:14.f

monos (μόνος, 3441) denotes “single, alone, solitary,” Matt. 4:4, etc. See only, self.

1. monon (μόνος, 3441), the neuter of A, meaning “only, exclusively,” e.g., Rom. 4:23; Acts 19:26, is translated “alone” in the kjv of John 17:20; RV, “only.” See only.

2. kata monas (καταμόνας, 2651) signifies “apart, in private, alone,” Mark 4:10; Luke 9:18. Some texts have the phrase as one word.f

aphiemi ( φίημι, 863) signifies “to send away, set free”; also “to let alone,” Matt. 15:14; Mark 14:6; Luke 13:8; John 11:48; 12:7 (RV, “suffer her”); in Acts 5:38 some texts have easate from eao, “to permit.” See cry, forgive, forsake, lay, Note (2), leave, let, omit, put, No. 16, Note, remit, send, suffer, yield.

Notes: (1) The phrase kath heauten means “by (or in) itself,” Jas. 2:17, rv, for kjv, “being alone” (see kjv, marg.).

(2) The phrase kat> idian, Mark 4:34, signifies “in private,” “privately,” rv (kjv, “when they were alone”).

ede (ηδη, 2235) is always used of time in the NT and means “now, at (or by) this time,” sometimes in the sense of “already,” i.e., without mentioning or insisting upon anything further, e.g., 1 Tim. 5:15. In 1 Cor. 4:8 and 1 John 2:8, the RV corrects the kjv “now,” and, in 2 Tim. 4:6, the kjv, “now ready to be,” by the rendering “already.”

See also John 9:27 (kjv, “already,” rv, “even now”) and 1 Cor. 6:7 (kjv, “now,” rv, “already”).

Notes: (1) Phthano, “to anticipate, be beforehand with,” signifies “to attain already,” in Phil. 3:16. See attain, come, precede.

(2) Proamartano, “to sin before, or heretofore,” is translated “have sinned already” in 2 Cor. 12:21, kjv; both versions have “heretofore” in 13:2.

1. kai (καί, 2532) has three chief meanings, “and,” “also,” “even.” When kai means “also” it precedes the word which it stresses. In English the order should be reversed. In John 9:40, e.g., the RV rightly has “are we also blind?” instead of “are we blind also?” In Acts 2:26 the rv has “moreover My flesh also,” instead of “moreover also ...” See even.

2. eti (έτι, 2089), “yet” or “further,” is used (a) of time, (b) of degree, and in this sense is once translated “also,” Luke 14:26, “his own life also.” Here the meaning probably is “and, further, even his own life” (the force of the kai being “even”). No other particles mean “also.” See even, further, longer, more, moreover, still,

1. thuciasterion (θυσιαστήριον, 2379), probably the neuter of the adjective

thuciaterioc, is derived from thuciazo, “to sacrifice.” Accordingly it denotes an “altar” for the sacrifice of victims, though it was also used for the “altar” of incense, e.g., Luke 1:11. In the NT this word is reserved for the “altar” of the true God, Matt. 5:23-24; 23:1820, 35; Luke 11:51; 1 Cor. 9:13; 10:18, in contrast to bomos, No. 2, below. In the Sept.

thuciasterion is mostly, but not entirely, used for the divinely appointed altar; it is used for idol “altars,” e.g., in Judg. 2:2; 6:25; 2 Kings 16:10.

2. bomos (βωμος, 1041), properly, “an elevated place,” always denotes either a pagan “altar” or an “altar” reared without divine appointment. In the NT the only place where this is found is Acts 17:23, as this is the only mention of such. Three times in the Sept.,

but only in the Apocrypha, bomos is used for the divine altar. In Josh. 22 the Sept.

translators have carefully observed the distinction, using bomos for the altar which the two and a half tribes erected, vv. 10-11, 16, 19, 23, 26, 34, no divine injunction being given for this; in vv. 19, 28- 29, where the altar ordained of God is mentioned,

holos (ολος, 3650), “whole,” is rendered “altogether” in John 9:34. It is sometimes subjoined to an adjective or a verb, as in this case, to show that the idea conveyed by the adjective or verb belongs to the whole person or thing referred to. So here, lit., “thou wast altogether (i.e., completely) born in sins.” Cf. Matt. 13:33, RV; Luke 11:36; 13:21; John 13:10, rv (rendered “every whit”). See all, and everywhit.

1. pantos (πάντως, 3843), from pas, “all,” is translated in various ways. The rendering “altogether” is found only in 1 Cor. 5:10 (where the RV margin gives the alternative meaning, “not at all” (meaning the fornicators of this world) and 9:10 (marg., “doubtless”). The other renderings are, in Luke 4:23, “doubtless” (kjv, “surely”); in Acts

18:21, “by all means,” (kjv, “only”); so in 1 Cor. 9:22, both RV and kjv; in Acts 21:22, “certainly” (kjv, “needs,” which does not give an accurate meaning); in Acts 28:4, “no doubt”; in Rom. 3:9, “in no wise” (lit., “not at all”), so in 1 Cor. 16:12. In Acts 26:29 the kjv has given a misleading rendering in the phrase “both almost and altogether”; there is no Greek word here which means “altogether”; the RV corrects to “whether with little or with much.” See ALL.f

2. holos (ολως, 3654) denotes “altogether or actually, or assuredly.” See actually, and ALL, B, No. 1.

1. aei (άεί, 104) has two meanings: (a) “perpetually, incessantly,” Acts 7:51; 2 Cor. 4:11; 6:10; Titus 1:12; Heb. 3:10; (b) “invariably, at any and every time,” of successive occurrences, when some thing is to be repeated, according to the circumstances, 1 Pet. 3:15; 2 Pet. 1:12. See EVER.f

2. hekastote (έκάστοτε, 1539), from hekastos, “each,” is used in 2 Pet. 1:15, rv, “at every time” (kjv, “always”). See TiME.f

3. diapantos (διαπαντός, 1275) is, lit., “through all,” i.e., through all time, (dia, “through,” pas, “all”). In the best texts the words are separated. The phrase, which is used of the time throughout which a thing is done, is sometimes rendered “continually,” sometimes “always”; “always” or “alway” in Mark 5:5; Acts 10:2; 24:16; Rom. 11:10; “continually” in Luke 24:53; Heb. 9:6; 13:15, the idea being that of a continuous practice carried on without being abandoned. See continually.^

4 and 5. pante (πάντη, 3839), and pantote (πάντη, 3842) are derived from pas, “all.” The former is found in Acts 24:3.f The latter is the usual word for “always.” See ever, EVERMORE.

Note: Two phrases, rendered “always” or “alway” in the kjv, are enpanti kairo (lit., “in every season”), Luke 21:36, RV, “at every season,” Eph. 6:18, RV, “at all seasons,” andpasas tas hemeras, (lit., “all the days”), Matt. 28:20, kjv and rv, “alway.”

1. ekstasis (εκστασις, 1611) is, lit., “a standing out” (ek, “out of,” stasis, “a standing”). Eng. “ecstasy” is a transliteration. It is translated “amazement” in Acts 3:10.

It was said of any displacement, and especially, with reference to the mind, of that alteration of the normal condition by which the person is thrown into a state of surprise or fear, or both; or again, in which a person is so transported out of his natural state that he falls into a trance, Acts 10:10; 11:5; 22:17. As to the other meaning, the RV has “amazement” in Mark 5:42 and Luke 5:26, but “astonishment” in Mark 16:8. See TRANCE.f

2. thambos (θάμβος, 2285), “amazement, wonder,” is probably connected with a root signifying “to render immovable”; it is frequently associated with terror as well as astonishment, as with the verb (No. 3, below) in Acts 9:6. It occurs in Luke 4:36; 5:9; Acts 3:10. See wonder.^

1. existemi (έξίστημι, 1839), akin to A, No. 1, lit. means “to stand out from.” Like the noun, this is used with two distinct meanings: (a) in the sense of amazement, the word should be invariably rendered “amazed,” as in the RV, e.g., in the case of Simon Magus (for kjv, “bewitched”), Acts 8:9 and 11. It is used, in the passive voice, of Simon himself in the 13th v., rv, “he was amazed,” for kjv, “wondered.” “Amaze” is preferable to “astonish” throughout; (b) in Mark 3:21 and 2 Cor. 5:13 it is used with its other meaning of being beside oneself. See beside oneself (to be), bewitch, wonder.

2. ekplesso (έκπλήσσω, 1605), from ek, “out of,” plesso, “to strike,” lit., “to strike out,” signifies “to be exceedingly struck in mind, to be astonished” (ek, intensive). The English “astonish” should be used for this verb, and “amaze” for existemi, as in the rv; see Matt. 19:25; Luke 2:48; 9:43.

3. thambeo (θαμβέω, 2284), akin to A, No. 2, is used in Mark 1:27; 10:24, 32 (and Acts 9:6, kjv). The rv has “amazed” in each place; kjv “astonished,” in Mark l10:24/fl

4. ekthambeo (έκθαμβέω, 1568), an intensive form of No. 3, is found in Mark’s gospel only; in 9:15, “were greatly amazed”; in 14:33, kjv, “were sore amazed”; in 16:5, rv, “were amazed,” kjv, “were affrighted”; in v. 6, rv, “be not amazed,” kjv, “be not affrighted.” See affrighted.^

ekthambos (έκθαμβος, 1569), a strengthened form of A, No. 2, is found in Acts 3:11. The intensive force of the word is brought out by the rendering “greatly wondering. See WONDER.^

presbeuo (πρεσβεύω, 4243) denotes (a) “to be elder or eldest, prior in birth or age”; (b) “to be an ambassador,” 2 Cor. 5:20, and Eph. 6:20; for Philem. 9 see under aged. There is a suggestion that to be an “ambassador” for Christ involves the experience suggested by the word “elder.” Elder men were chosen as “ambassadors.”

presbeia (πρεσβεία, 4242), primarily, “age, eldership, rank,” hence, “an embassy or ambassage,” is used in Luke 14:32; in 19:14, RV, “ambassage,” for kjv, “message.”^

amen (άμήν, 281) is transliterated from Hebrew into both Greek and English. “Its meanings may be seen in such passages as Deut. 7:9, ‘the faithful (the Amen) God,’ Isa. 49:7, ‘Jehovah that is faithful.’ 65:16, ‘the God of truth,’ marg., ‘the God of Amen.’ And if God is faithful His testimonies and precepts are “sure (amen),” Ps. 19:7; 111:7, as are also His warnings, Hos. 5:9, and promises, Isa. 33:16; 55:3. ‘Amen’ is used of men also, e.g., Prov. 25:13.

“There are cases where the people used it to express their assent to a law and their willingness to submit to the penalty attached to the breach of it, Deut. 27:15, cf. Neh.5:13. It is also used to express acquiescence in another’s prayer, 1 Kings 1:36, where it is defined as “(let) God say so too,” or in another’s thanksgiving, 1 Chron. 16:36, whether by an individual, Jer. 11:5, or by the congregation, Ps. 106:48.

“Thus ‘Amen’ said by God ‘it is and shall be so,‘ and by men, ‘so let it be.’”

“Once in the NT ‘Amen’ is a title of Christ, Rev. 3:14, because through Him the purposes of God are established, 2 Cor. 1:20.

“The early Christian churches followed the example of Israel in associating themselves audibly with the prayers and thanksgivings offered on their behalf, 1 Cor. 14:16, where the article ‘the’ points to a common practice. Moreover this custom conforms to the pattern of things in the Heavens, see Rev. 5:14, etc.

“The individual also said ‘Amen’ to express his ‘let it be so’ in response to the Divine ‘thus it shall be,’ Rev. 22:20. Frequently the speaker adds ‘Amen’ to his own prayers and doxologies, as is the case at Eph. 3:21, e.g.

“The Lord Jesus often used ‘Amen,’ translated ‘verily,’ to introduce new revelations of the mind of God. In John’s Gospel it is always repeated, ‘Amen, Amen,’ but not elsewhere. Luke does not use it at all, but where Matthew, 16:28, and Mark, 9:1, have ‘Amen,’ Luke has ‘of a truth’; thus by varying the translation of what the Lord said, Luke throws light on His meaning.”* See verily.

echo (έχω, 2192), kompsoteron (έχω, 2866), lit., “to have more finely,” i.e., “to be better,” is used in John 4:52, “to amend.” The latter word in the phrase is the comparative of kompsos, “elegant, nice, fine.” Cf. Eng., “he’s doing nicely.”^

amethustos (άμέθυστος, 271), primarily meaning “not drunken” (a, negative, and

methu “wine”), became used as a noun, being regarded as possessing a remedial virtue against drunkenness. Pliny, however, says that the reason for its name lay in the fact that in color it nearly approached that of wine, but did not actually do so, Rev. 21:20.^

atopos (άτοπος, 824), lit., “out of place” (a, negative, topos, “a place”), denotes unbecoming, not befitting. It is used four times in the NT, and is rendered “amiss” three times in the RV; in the malefactor’s testimony of Christ, Luke 23:41; in Festus’ words concerning Paul, Acts 25:5, “if there is anything amiss in the man” (kjv, “wickedness”); in Acts 28:6, of the expected effect of the viper’s attack upon Paul (kjv, “harm”); in 2 Thess. 3:2, of men capable of outrageous conduct, “unreasonable.” See harm, UNREASONABLE.

kakos (κακως, 2560), akin to kakos, “evil,” is translated “amiss” in Jas. 4:3; elsewhere in various ways. See evil, grievous, miserable, sore.

ankura (αγκυρα, 45), (Eng., “anchor”), was so called because of its curved form

(ankos, “a curve”), Acts 27:29-30, 40; Heb. 6:19. In Acts 27:13 the verb airo, “to lift,” signifies “to lift anchor” (the noun being understood), RV, “they weighed anchor” (kjv, “loosing thence”).^

anothen (ανωθεν, 509), lit., “from above,” in the phrase rendered “anew” in the rv (kjv, “again”) of John 3:3, 7. See again.

Note: In Phil. 3:21 “fashion anew” translates the verb metaschematizo, which signifies “to change the form of”.

angelos (αγγελος, 32), “a messenger” (from angello, “to deliver a message”), sent whether by God or by man or by Satan, “is also used of a guardian or representative in Rev. 1:20, cf. Matt. 18:10; Acts 12:15 (where it is better understood as ‘ghost’), but most frequently of an order of created beings, superior to man, Heb. 2:7; Ps. 8:5, belonging to Heaven, Matt. 24:36; Mark 12:25, and to God, Luke 12:8, and engaged in His service, Ps. 103:20. “Angels” are spirits, Heb. 1:14, i.e., they have not material bodies as men have; they are either human in form, or can assume the human form when necessary, cf. Luke 24:4, with v. 23, Acts 10:3 with v. 30.

“They are called ‘holy’ in Mark 8:38, and ‘elect,’ 1 Tim. 5:21, in contrast with some of their original number, Matt. 25:41, who ‘sinned,’ 2 Pet. 2:4, ‘left their proper

habitation,’ Jude 6, oiketerion, a word which occurs again, in the NT, only in 2 Cor. 5:2. Angels are always spoken of in the masculine gender, the feminine form of the word does not occur.”*

orge (οργή, 3709), originally any “natural impulse, or desire, or disposition,” came to signify “anger,” as the strongest of all passions. It is used of the wrath of man, Eph. 4:31; Col. 3:8; 1 Tim. 2:8; Jas. 1:19-20; the displeasure of human governments, Rom. 13:4-5; the sufferings of the Jews at the hands of the Gentiles, Luke 21:23; the terrors of the Law, Rom. 4:15; “the anger” of the Lord Jesus, Mark 3:5; God’s “anger” with Israel in the wilderness, in a quotation from the OT, Heb. 3:11; 4:3; God’s present “anger” with the Jews nationally, Rom. 9:22; 1 Thess. 2:16; His present “anger” with those who disobey the Lord Jesus in His gospel, John 3:36; God’s purposes in judgment, Matt. 3:7; Luke 3:7; Rom. 1:18; 2:5, 8; 3:5; 5:9; 12:19; Eph. 2:3; 5:6; Col. 3:6; 1 Thess. 1:10; 5:9. See

Notes: (1) Thumos, “wrath” (not translated “anger”), is to be distinguished from orge,

in this respect, that thumos indicates a more agitated condition of the feelings, an outburst

of wrath from inward indignation, while orge suggests a more settled or abiding condition

of mind, frequently with a view to taking revenge. Orge is less sudden in its rise than

thumos, but more lasting in its nature. Thumos expresses more the inward feeling, orge

the more active emotion. Thumos may issue in revenge, though it does not necessarily include it. It is characteristic that it quickly blazes up and quickly subsides, though that is not necessarily implied in each case.

(2) Parorgismos, a strengthened form of orge, and used in Eph. 4:26, rv margin, “provocation,” points especially to that which provokes the wrath, and suggests a less continued state than No. (1). “The first keenness of the sense of provocation must not be cherished, though righteous resentment may remain” (Westcott). The preceding verb,

orgizo, in this verse implies a just occasion for the feeling. This is confirmed by the fact that it is a quotation from Ps. 4:4 (Sept.), where the Hebrew word signifies to quiver with strong emotion.

Thumos is found eighteen times in the NT, ten of which are in the Apocalypse, in

seven of which the reference is to the wrath of God; so in Rom. 2:8, rv, “wrath (thumos)

and indignation” (orge); the order in the kjv is inaccurate. Everywhere else the word

thumos is used in a bad sense. In Gal. 5:20, it follows the word “jealousies,” which when

smoldering in the heart break out in wrath. Thumos and orge are coupled in two places in

the Apocalypse, 16:19, “the fierceness (thumos) of His wrath” (orge); and 19:15, “the fierceness of the wrath of Almighty God.” See wroth (be).

(3) Aganaktesis originally signified “physical pain or irritation” (probably from agan,

“very much,” and achomai, “to grieve”), hence, “annoyance, vexation,” and is used in 2 Cor. 7:11, “indignation.’!

1. orgizo (οργίζω, 3710), “to provoke, to arouse to anger,” is used in the middle voice in the eight places where it is found, and signifies “to be angry, wroth.” It is said of individuals, in Matt. 5:22; 18:34; 22:7; Luke 14:21; 15:28, and Eph. 4:26 (where a possible meaning is “be ye angry with yourselves”); of nations, Rev. 11:18; of Satan as the Dragon, 12:17 See wrath!

2. parorgizo (παροργίζω, 3949) is “to arouse to wrath, provoke” (para, used intensively, and No. 1); Rom. 10:19, “will I anger”; Eph. 6:4, “provoke to wrath.” See PROVOKE.f

3. cholao (χολάω, 5520), connected with chole, “gall, bile,” which became used metaphorically to signify bitter anger, means “to be enraged,” John 7:23, “wroth,” RV, in the Lord’s remonstrance with the Jews on account of their indignation at His having made a man whole on the Sabbath Day!

Notes: (1) Thumomacheo (from thumos, “wrath,” machomai, “to fight”) originally denoted to fight with great animosity, and hence came to mean “to be very angry, to be exasperated,” Acts 12:20, of the anger of Herod, “was highly displeased.!

(2) Thumoo, the corresponding verb, signifies “to provoke to anger,” but in the passive voice “to be wroth,” as in Matt. 2:16, of the wrath of Herod, “was exceeding wroth.”!

(3) Aganakteo, see A, Note (3), is rendered in various ways in the seven places where it is used; “moved with indignation,” Matt. 20:24 and 21:15, RV (kjv, “sore displeased”); “had indignation,” Matt. 26:8; Mark 14:4. In Mark 10:14 the RV has “was moved with indignation” (kjv, “was much displeased”), said of the Lord Jesus. The same renderings are given in v. 41. In Luke 13:14 (kjv, “with indignation”), the RV rightly puts “being moved with indignation.” These words more particularly point to the cause of the vexation. See displease, indignation.!

(4) In Col. 3:21, erethizo signifies “to provoke.” The RV correctly omits “to anger.”

orgilos (οργίλος, 3711), “angry, prone to anger, irascible” (see B, Nos. 1, 2), is rendered “soon angry” in Titus 1:7.!

2. stenochoria (στενοχωρία, 4730), lit., “narrowness of place” (stenos, “narrow,”

chora, “a place”), metaphorically came to mean the “distress arising from that condition, anguish.” It is used in the plural, of various forms of distress, 2 Cor. 6:4 and 12:10, and of “anguish” or distress in general, Rom. 2:9; 8:35, RV, “anguish” for kjv, “distress.” The opposite state, of being in a large place, and so metaphorically in a state of joy, is

represented by the wordplatusmos in certain Psalms as, e.g., Ps. 118:5; see also 2 Sam. 22:20. See distress.!

3. sunoche (συνόχη, 4928), lit., “a holding together, or compressing” (sun,

“together,” echo, “to hold”), was used of the narrowing of a way. It is found only in its metaphorical sense, of “straits, distress, anguish,” Luke 21:25, “distress of nations,” and 2 Cor. 2:4, “anguish of heart.” See distress.!

Note: Ananke is associated with thlipsis, and signifies a condition of necessity arising from some form of compulsion. It is therefore used not only of necessity but of distress, Luke 21:23; 1 Thess. 3:7, and in the plural in 2 Cor. 6:4; 12:10.

1. stenochoreo (στενοχωρέω, 4729), akin to A, No. 2, lit., “to crowd into a narrow space,” or, in the passive voice “to be pressed for room,” hence, metaphorically, “to be straitened,” 2 Cor. 4:8 and 6:12 (twice), is found in its literal sense in two places in the Sept., in Josh. 17:15 and Isa. 49:19, and in two places in its metaphorical sense, in Judg. 16:16, where Delilah is said to have pressed Samson sore with her words continually, and to have “straitened him,” and in Isa. 28:20. See distress, straitened.!

2. sunecho (συνέχω, 4912), akin to A, No. 3, lit., “to hold together,” is used physically of being held, or thronged, Luke 8:45; 19:43; 22:63; of being taken with a malady, Matt. 4:24; Luke 4:38; Acts 28:8; with fear, Luke 8:37; of being straitened or pressed in spirit with desire, Luke 12:50; Acts 18:5; Phil. 1:23; with the love of Christ, 2 Cor. 5:14. In one place it is used of the stopping of their ears by those who killed Stephen. See constrain, hold, keep, press, sick (lie), stop, strait (be in a),

3. odunao (οδυνάω, 3600), in the middle and passive voices, signifies “to suffer pain,

be in anguish, be greatly distressed” (akin to odune, “pain, distress”); it is rendered “sorrowing” in Luke 2:48; in 16:24-25, RV, “in anguish,” for kjv, “tormented”; in Acts 20:38, “sorrowing.” See sorrow, torment!

anethon (ανηθον, 432), “dill, anise,” was used for food and for pickling, Matt.

sphuron (σφυρόν, 4974) or sphudron (σφυρόν, 4974a), denotes the “ankle, or ankle-bone” (from sphura, “a hammer,” owing to a resemblance in the shape), Acts 3:7!

anangello (άναγγέλλω, 312), “to declare, announce” (ana, “up,” angello, “to report”), is used especially of heavenly messages, and is translated “announced” in the RV of 1 Pet. 1:12, for kjv “reported,” and in 1 John 1:5, RV, “announce,” for kjv, “declare.” See DECLARE, REHEARSE, REPORT, SHOW, SPEAK, TELL.

1 aleipho (άλείφω, 218) is a general term used for “an anointing” of any kind, whether of physical refreshment after washing, e.g., in the Sept. of Ruth 3:3; 2 Sam. 12:20; Dan. 10:3; Micah 6:15; in the NT, Matt. 6:17; Luke 7:38, 46; John 11:2; 12:3; or of the sick, Mark 6:13; Jas. 5:14; or a dead body, Mark 16:1. The material used was either oil, or ointment, as in Luke 7:38, 46! In the Sept. it is also used of “anointing” a pillar, Gen. 31:13, or captives, 2 Chron. 28:15, or of daubing a wall with mortar, Ezek. 13:10-12, 14-15; and, in the sacred sense, of “anointing” priests, in Exod. 40:15 (twice), and Num. 3:3.

2. chrio (χρίω, 5548) is more limited in its use than No. 1; it is confined to “sacred and symbolical anointings”; of Christ as the “Anointed” of God, Luke 4:18; Acts 4:27; 10:38, and Heb. 1:9, where it is used metaphorically in connection with “the oil of gladness.” The title Christ signifies “The Anointed One,” The word (Christos) is rendered “(His) Anointed” in Acts 4:26, RV. Once it is said of believers, 2 Cor. 1:21. Chrio is very frequent in the Sept., and is used of kings, 1 Sam. 10:1, and priests, Ex. 28:41, and prophets, 1 Kings 19:16. Among the Greeks it was used in other senses than the ceremonial, but in the Scriptures it is not found in connection with secular matters!

Note: The distinction referred to by Trench (Syn. Sec. xxxviii), that aleipho is the mundane and profane, chrio, the sacred and religious word, is not borne out by evidence. In a papyrus document chrisis is used of “a lotion for a sick horse” (Moulton and Milligan, Vocab. of Greek Test).

3. enchrio (έγχρίω, 1472), primarily, “to rub in,” hence, “to besmear, to anoint,” is used metaphorically in the command to the church in Laodicea to “anoint” their eyes with eyesalve, Rev. 3:18.! In the Sept., Jer. 4:30, it is used of the “anointing” of the eyes with a view to beautifying them.

4. epichrio (έπιχρίω, 2025), primarily, “to rub on” (epi, “upon”), is used of the blind man whose eyes Christ “anointed,” and indicates the manner in which the “anointing” was done, John 9:6, 11.!

5. murizo (μυρίζω, 3462), is used of “anointing” the body for burial, in Mark 14:8.!

chrisma (χρίσμα, 5545), the corresponding noun to No. 2, above, signifies “an unguent, or an anointing.” It was prepared from oil and aromatic herbs. It is used only metaphorically in the NT; by metonymy, of the Holy Spirit, 1 John 2:20, 27, twice. The RV translates it “anointing” in all three places, instead of the kjv “unction” and “anointing.”

That believers have “an anointing from the Holy One” indicates that this anointing renders them holy, separating them to God. The passage teaches that the gift of the Holy Spirit is the allefficient means of enabling believers to possess a knowledge of the truth.

In the Sept., it is used of the oil for “anointing” the high priest, e.g., Exod. 29:7, lit.,

“Thou shalt take of the oil of the anointing.” In Exod. 30:25, etc., it is spoken of as “a

holy anointing oil.” In Dan. 9:26 chrisma stands for the “anointed” one, “Christ,” the noun standing by metonymy for the person Himself, as for the Holy Spirit in 1 John 2.

Notes: (1) Aleimma, akin to A, No. 1 (not in the NT), occurs three times in the Sept., Exod. 30:31, of the “anointing” of the priests; Isa. 61:3, metaphorically, of the oil of joy; Dan. 10:3, of physical refreshment.

(2) Muron, a word akin to A, No. 5, denotes “ointment.” The distinction between this and elaion, “oil,” is observable in Christ’s reproof of the Pharisee who, while desiring Him to eat with him, failed in the ordinary marks of courtesy; “My head with oil (elaion) thou didst not anoint, but she hath anointed My feet with ointment” (muron), Luke 7:46.

Note: This is the kjv rendering of euthus, in Matt. 13:20 and Mark 1:30, RV, “straightway.”

allos (άλλος, 243) and heteros (άλλος, 2087) have a difference in meaning, which despite a tendency to be lost, is to be observed in numerous passages. Allos expresses a

numerical difference and denotes “another of the same sort”; heteros expresses a qualitative difference and denotes “another of a different sort.” Christ promised to send “another Comforter” (allos, “another like Himself,” not heteros), John 14:16. Paul says “I see a different (kjv, “another”) law,” heteros, a law different from that of the spirit of life (not allos, “a law of the same sort”), Rom. 7:23. After Joseph’s death “another king arose,” heteros, one of quite a different character, Acts 7:18. Paul speaks of “a different gospel (heteros), which is not another” (allos, another like the one he preached), Gal. 1:67. See heteros (not allos) in Matt. 11:3, and Acts 27:1; in Luke 23:32 heteroi is used of the two malefactors crucified with Christ. The two words are only apparently interchanged in 1 Cor. 1:16 and 6:1; 12:8-10; 14:17 and 19, e.g., the difference being present, though not so readily discernible.

They are not interchangeable in 1 Cor. 15:39-41; here heteros is used to distinguish

the heavenly glory from the earthly, for these differ in genus, and allos to distinguish the flesh of men, birds, and fishes, which in each case is flesh differing not in genus but in species. Allos is used again to distinguish between the glories of the heavenly bodies, for these also differ not in kind but in degree only. For allos, see more, other etc. For heteros, see other, strange.

Note: The distinction comes out in the compounds of heteros, viz., heteroglossos,

“strange tongues,” 1 Cor. 14:21;!; heterodidaskaleo, “to teach a different doctrine,” 1

Tim. 1:3; 6:3;!; heterozugo, “to be unequally yoked” (i.e., with those of a different character), 2 Cor. 6:14.!

1. apokrisis (άπόκρισις, 612), lit., “a separation or distinction,” is the regular word for “answer,” Luke 2:47; 20:26; John 1:22 and 19:9.!

2. apokrima (άπόκριμα, 610), akin to No. 1, denotes a judicial “sentence,” 2 Cor. 1:9, kjv, and rv, margin, or an “answer” (rv, text), an answer of God to the apostle’s appeal, giving him strong confidence. In an ancient inscription it is used of an official decision.

3. chrematismos (χρηματισμός, 5538), “a divine response, an oracle,” is used in Rom. 11:4, of the answer given by God to Elijah’s complaint against Israel.! See the verb under CALL.

4. apologia (άπολογία, 627), a “verbal defense, a speech in defense,” is sometimes translated “answer,” in the kjv, Acts 25:16; 1 Cor. 9:3; 2 Tim. 4:16, all which the RV

! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

corrects to “defense.” See Acts 22:1; Phil. 1:7, 16; 2 Cor. 7:11, “clearing.” Once it signifies an “answer,” 1 Pet. 3:15. Cf. B, No. 4. See clearing, defense.^

Note: Eperotema, 1 Pet. 3:21, is not, as in the kjv, an “answer.” It was used by the Greeks in a legal sense, as a” demand or appeal.” Baptism is therefore the ground of an “appeal” by a good conscience against wrong doing.f

1. apokrinomai (άποκρίνομαι, 611), akin to A, No. 1, above, signifies either “to give an answer to a question” (its more frequent use) or “to begin to speak,” but always where something has preceded, either statement or act to which the remarks refer, e.g., Matt. 11:25; Luke 14:3; John 2:18. The RV translates by “answered,” e.g., Matt. 28:5; Mark 12:35; Luke 3:16, where some have suggested “began to say” or “uttered solemnly,” whereas the speaker is replying to the unuttered thought or feeling of those addressed by him.

2. antapokrinomai (άνταποκρίνομαι, 470), anti, “against,” and No. 1, a strengthened form, “to answer by contradiction, to reply against,” is found in Luke 14:6 and Rom. 9:20.f

3. hupolambano (ύπολαμβάνω, 5274) signifies (a) “to take or bear up from beneath,” Acts 1:9; (b) “to receive,” 3 John 8; (c) “to suppose,” Luke 7:43; Acts 2:15; (d) “to catch up (in speech), to answer,” Luke 10:30; in sense (d) it indicates that a person follows what another has said, either by controverting or supplementing it. See receive, suppose.^

4. apologeomai (άπολογέομαι, 626), cf. A, No. 4, lit., “to talk oneself off from” (apo,

“from,” lego, “to speak”), “to answer by way of making a defense for oneself’ (besides its meaning “to excuse,” Rom. 2:15; 2 Cor. 12:19), is translated “answer” in Luke 12:11; 21:14; in Acts 19:33, kjv and RV both have “made defense”; in Acts 24:10; 25:8; 26:1-2, the rv has the verb to make a defense, for the kjv, “to answer,” and in 26:24 for the kjv, “spake for himself.” See defense, excuse, speak.^

5. antilego (άντίλεγω, 483), “to speak against,” is rendered “answering again” in the kjv of Titus 2:9 (rv, “gainsaying”). See contradict, deny, gainsay, speak.

6. sustoicheo (συστοιχέω, 4960), lit., “to be in the same line or row with” (sun, “with,” stoichos, “a row”), is translated “answereth to” in Gal. 4:25.f

Note: Cf. stoicheo, “to walk” (in line), 5:25; 6:16. For hupakouo, rendered to answer in Acts 12:13, rv, see hearken, No. 1, Note.

antichristos (άντίχριστος, 500) can mean either “against Christ” or “instead of Christ,” or perhaps, combining the two, “one who, assuming the guise of Christ, opposes Christ” (Westcott). The word is found only in John’s epistles, (a) of the many “antichrists” who are forerunners of the “Antichrist” himself, 1 John 2:18, 22; 2 John 7; (b) of the evil power which already operates anticipatively of the “Antichrist,” 1 John 4:3.f

What the apostle says of him so closely resembles what he says of the first beast in Rev. 13, and what the apostle Paul says of the Man of Sin in 2 Thess. 2, that the same person seems to be in view in all these passages, rather than the second beast in Rev. 13, the false prophet; for the latter supports the former in all his Antichristian assumptions.

Note: The term pseudochristos, “a false Christ,” is to be distinguished from the above; it is found in Matt. 24:24 and Mark 13:22. The false Christ does not deny the existence of Christ, he trades upon the expectation of His appearance, affirming that he is

the Christ. The Antichrist denies the existence of the true God (Trench, Syn. Sec. xxx).!

Note: See the RV of Mark 15:5; John 16:23; 1 Tim. 6:7; in Luke 24:41, the RV suitably has “anything to eat,” for, kjv, “any meat.”

1. choris (χωρίς, 5565) is used both as an adverb and as a preposition. As an adverb it signifies “separately, by itself,” John 20:7, of the napkin which had been around the Lord’s head in the tomb; as a preposition (its more frequent use), “apart from, without, separate from.” It is rendered “apart from” in the RV of John 15:5; Rom. 3:21, 28; 4:6; 2 Cor. 12:3; Heb. 9:22, 28; 11:40; Jas. 2:18, 20, 26. See beside, without.

Note: The opposite of choris is sun, “with.” A synonymous preposition, aneu, denotes “without,” Matt. 10:29; 1 Pet. 3:1 and 4:9.!

2. kab idian, lit., “according to one’s own,” i.e., privately, alone, is translated “apart” in Matt. 14:13, 23; 17:1, 19; 20:17; Mark 6:31-32 (kjv, “privately”); 9:2.

ana (άνά, 303), used with numerals or measures of quantity with a distributive force, is translated “apiece” in Luke 9:3, “two coats apiece,” kjv; in John 2:6, “two or three firkins apiece.” In Matt. 20:9-10, “every man a penny,” is a free rendering for “a penny

apiece”; in Luke 9:14, the rv adds “each” to translate the ana, in 10:1, ana duo is “two by two.” See Rev. 4:8, “each.” See each, every.

1. apostolos (άπόστολος, 652) is, lit., “one sent forth” (apo, “from,” stello, “to send”). “The word is used of the Lord Jesus to describe His relation to God, Heb. 3:1; see John 17:3. The twelve disciples chosen by the Lord for special training were so called, Luke 6:13; 9:10. Paul, though he had seen the Lord Jesus, 1 Cor. 9:1; 15:8, had not ‘companied with’ the Twelve ‘all the time’ of His earthly ministry, and hence was not eligible for a place among them, according to Peter’s description of the necessary qualifications, Acts 1:22. Paul was commissioned directly, by the Lord Himself, after His Ascension, to carry the gospel to the Gentiles.

f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.

“The word has also a wider reference. In Acts 14:4, 14, it is used of Barnabas as well as of Paul; in Rom. 16:7 of Andronicus and Junias. In 2 Cor. 8:23 (rv, margin) two unnamed brethren are called ‘apostles of the churches’; in Phil. 2:25 (RV, margin) Epaphroditus is referred to as ‘your apostle.’ It is used in 1 Thess. 2:6 of Paul, Silas and Timothy, to define their relation to Christ.”*

2. apostole (άποστολή, 651), “a sending, a mission,” signifies an apostleship, Acts

1. esthes (έσθής, 2066), and esthesis (έσθής, 2067), connected with hennumi, “to clothe” means “clothing, raiment,” usually suggesting the ornate, the goodly. The former is found in Luke 23:11, RV, “apparel” (kjv, “robe”); 24:4 (kjv, “garments”); Acts 10:30 (kjv, “clothing); 12:21; Jas. 2:2 (rv, clothing,” twice; kjv, “apparel” and “raiment”); 2:3

2. himation (ίμάτιον, 2440), a diminutive of heima, “a robe,” was used especially of an outer cloak or mantle, and in general of raiment, “apparel” in 1 Pet. 3:3. The word is not in the original in the next verse, but is supplied in English to complete the sentence. See clothing No. 2, garment, raiment, robe.

3. himatismos (ίματισμός, 2441), a collective word, is translated “apparelled” in Luke

7:25, and preceded by en, “in,” lit., “in apparel.” See clothing, No. 4, raiment, vesture.

4. katastole (καταστολή, 2689), connected with katastello, “to send or let down, to

lower” (kata, “down,” stello, “to send”), was primarily a garment let down; hence,

“dress, attire,” in general (cf. stole, a loose outer garment worn by kings and persons of rank, — Eng., “stole”); 1 Tim. 2:9, “apparel.” See clothing.^

phantasma (φάντασμα, 5326), “a phantasm or phantom” (fromphaino, “to appear”), is translated “apparition” in the RV of Matt. 14:26 and Mark 6:49 (kjv, “spirit”).^ In the Sept., Job 20:8; Isa. 28:7.f

epikaleo (έπικαλέομαι, 1941), “to call upon,” has the meaning “appeal” in the middle voice, which carries with it the suggestion of a special interest on the part of the doer of an action in that in which he is engaged. Stephen died “calling upon the Lord,” Acts 7:59. In the more strictly legal sense the word is used only of Paul’s “appeal” to Caesar, Acts

25:11-12, 21, 25; 26:32; 28:19. See call (upon), surname. See also eperotema, under ANSWER.

1. phaino (φαίνω, 5316) signifies, in the active voice, “to shine”; in the passive, “to be brought forth into light, to become evident, to appear.” In Rom. 7:13, concerning sin, the rv has “might be shewn to be,” for kjv, “appear.”

It is used of the “appearance” of Christ to the disciples, Mark 16:9; of His future “appearing” in glory as the Son of Man, spoken of as a sign to the world, Matt. 24:30; there the genitive is subjective, the sign being the “appearing” of Christ Himself; of Christ as the light, John 1:5; of John the Baptist, 5:35; of the “appearing” of an angel of the Lord, either visibly, Matt. 1:20, or in a dream, 2:13; of a star, 2:7; of men who make an outward show, Matt. 6:5; 6:18 (see the RV); 23:27-28; 2 Cor. 13:7; of tares, Matt. 13:26; of a vapor, Jas. 4:14; of things physical in general, Heb. 11:3; used impersonally in Matt. 9:33, “it was never so seen”; also of what appears to the mind, and so in the sense of to think, Mark 14:64, or to seem, Luke 24:11 (rv, appeared). See see, seem, SHINE, THINK.

2. epiphaino (έπιφαίνω, 2014), a strengthened form of No. 1 but differing in meaning, epi signifying “upon,” is used in the active voice with the meaning “to give light,” Luke 1:79; in the passive voice, “to appear, become visible.” It is said of heavenly bodies, e.g., the stars, Acts 27:20 (RV, “shone”); metaphorically, of things spiritual, the grace of God, Titus 2:11; the kindness and the love of God, 3:4. See light.! Cf.

3. anaphaino (άναφαίνω, 398), ana, “forth, or up,” perhaps originally a nautical term, “to come up into view,” hence, in general, “to appear suddenly,” is used in the passive voice, in Luke 19:11, of the Kingdom of God; active voice, in Acts 21:3, “to come in sight of,” RV; “having sighted” would be a suitable rendering (kjv, “having discovered).!

4. phaneroo (φανερόω, 5319), akin to No. 1, signifies, in the active voice, “to manifest”; in the passive voice, “to be manifested”; so,regularly, in the RV, instead of “to appear.” See 2 Cor. 7:12; Col. 3:4; Heb. 9:26; 1 Pet. 5:4; 1 John 2:28; 3:2; Rev. 3:18. To be manifested, in the Scriptural sense of the word, is more than to “appear.” A person may “appear” in a false guise or without a disclosure of what he truly is; to be manifested

is to be revealed in one’s true character; this is especially the meaning of phaneroo, see, e.g., John 3:21; 1 Cor. 4:5; 2 Cor. 5:10-11; Eph. 5:13.

5. emphanizo (έμφανίζω, 1718), from en, “in,” intensive, and phaino, “to shine,” is used, either of “physical manifestation,” Matt. 27:53; Heb. 9:24; cf. John 14:22, or, metaphorically, of “the manifestation of Christ” by the Holy Spirit in the spiritual experience of believers who abide in His love, John 14:21. It has another, secondary meaning, “to make known, signify, inform.” This is confined to the Acts, where it is used five times, 23:15, 22; 24:1; 25:2, 15. There is perhaps a combination of the two meanings in Heb. 11:14, i.e., to declare by oral testimony and to “manifest” by the witness of the life. See inform, manifest, shew, signify.!

6. optomai (οπτάνομαι, 3700), “to see” (from ops, “the eye”; cf. Eng. “optical,” etc.), in the passive sense, “to be seen, to appear,” is used (a) objectively, with reference to the person or thing seen, e.g., 1 Cor. 15:5-8, rv “appeared,” for kjv, “was seen”; (b)

subjectively, with reference to an inward impression or a spiritual experience, John 3:36, or a mental occupation, Acts 18:15, “look to it”; cf. Matt. 27:4, 24, “see (thou) to it,” “see (ye) to it,” throwing responsibility on others. Optomai is to be found in dictionaries under the word horao, “to see”; it supplies some forms that are lacking in that verb.

These last three words, emphani o, phaneroo and optomai are used with reference to the “appearances” of Christ in the closing verses of Heb. 9; emphanizo in v. 24, of His presence before the face of God for us; phaneroo in v. 26, of His past manifestation for “the sacrifice of Himself”; optomai in v. 28, of His future “appearance” for His saints.

7. optano (οπτάνομαι, 3700), in the middle voice signifies “to allow oneself to be seen.” It is rendered “appearing” in Acts 1:3, rv, for kjv, “being seen,” of the Lord’s “appearances” after His resurrection; the middle voice expresses the personal interest the Lord took in this.f

Note: In Acts 22:30 sunerchomai (in its aorist form), “to come together,” is translated “appear,” kjv; rv, “come together.”

1. apokalupsis (άποκάλυψις, 602), lit., “an uncovering, unveiling” (apo, “from,”

kalupto, “to hide, cover”), denotes “a revelation, or appearing” (Eng., apocalypse). It is translated “the appearing” in 1 Pet. 1:7, kjv (rv, “revelation”). See coming, MANIFESTATION, REVELATION.

2. epiphaneia (έπιφάνεια, 2015), “epiphany,” lit., “a shining forth,” was used of the “appearance” of a god to men, and of an enemy to an army in the field, etc. In the NT it occurs of (a) the advent of the Savior when the Word became flesh, 2 Tim. 1:10; (b) the coming of the Lord Jesus into the air to the meeting with His saints, 1 Tim. 6:14; 2 Tim. 4:1, 8; (c) the shining forth of the glory of the Lord Jesus “as the lightning cometh forth from the east, and is seen even unto the west,” Matt. 24:27, immediately consequent on

the unveiling, apokalupsis, of His Parousia in the air with His saints, 2 Thess. 2:8; Titus 2:13.f¹

Notes: (1) Phanerosis, akin to A No. 4, “a manifestation,” is used in 1 Cor. 12:2 and 2 Cor. 4:2.f

(2) Forphaneros, wrongly translated “may appear,” in 1 Tim. 4:15, kjv (rv, “may be manifest,” not mere appearance), see manifest.

(3) Emphanes, akin to A, No. 5, “manifest,” is used in Acts 10:40 and Rom. 10:20. See MANIFEST, OPENLY.f

1. eidos (είδος, 1491), properly “that which strikes the eye, that which is exposed to view,” signifies the “external appearance, form, or shape,” and in this sense is used of the Holy Spirit in taking bodily form, as a dove, Luke 3:22; of Christ, 9:29, “the fashion of His countenance.” Christ used it, negatively, of God the Father, when He said “Ye have neither heard His voice at any time, nor seen His form,” John 5:37. Thus it is used with reference to each person of the Trinity. Probably the same meaning attaches to the word in the apostle’s statement, “We walk by faith, not by sight (eidos),” 2 Cor. 5:7, where eidos can scarcely mean the act of beholding, but the visible “appearance” of things which are set in contrast to that which directs faith. The believer is guided, then, not only by what he beholds but by what he knows to be true though it is invisible.

It has a somewhat different significance in 1 Thess. 5:22, in the exhortation, “Abstain from every form of evil,” i.e., every sort or kind of evil (not “appearance,” kjv). This meaning was common in the papyri, the Greek writings of the closing centuries, B.C., and the New Testament era. See fashion, shape, sight.! Cf. No. 4.

2. prosopon (πρόσωπον, 4383), pros, “towards,” ops, “an eye,” lit., “the part round the eye, the face,” in a secondary sense “the look, the countenance,” as being the index of the inward thoughts and feelings (cf. 1 Pet. 3:12, there used of the face of the Lord), came to signify the presentation of the whole person (translated “person,” e.g., in Matt. 22:16). Cf. the expression in OT passages, as Gen. 19:21 (kjv marg., “thy face”), where it is said by God of Lot, and 33:10, where it is said by Jacob of Esau; see also Deut. 10:17 (“persons”), Lev. 19:15 (“person”). It also signifies the presence of a person, Acts 3:13; 1 Thess. 2:17; or the presence of a company, Acts 5:41. In this sense it is sometimes rendered “appearance,” 2 Cor. 5:12. In 2 Cor. 10:7, kjv, “appearance,” the rv corrects to face. See countenance, face, fashion, person, presence.

3. opsis (δψις, 3799), from ops, “the eye,” connected with horao, “to see” (cf. No. 2), primarily denotes “seeing, sight”; hence, “the face, the countenance,” John 11:44 (“face”); Rev. 1:16 (“countenance”); the outward “appearance,” the look, John 7:24, only here, of the outward aspect of a person. See countenance, face.

4. eidea (φαντάζω, 5324), “an aspect, appearance,” is used in Matt. 28:3, rv, “appearance”; kjv, “countenance.”!

phantazo (φαντάζω, 5324), “to make visible,” is used in its participial form (middle voice), with the neuter article, as equivalent to a noun, and is translated “appearance,” rv, for kjv, “sight,” Heb. 12:21.!

katastello (καταστέλλω, 2687), “to quiet” (lit., “to send down,” kata, “down,” stello, “to send”), in the passive voice, “to be quiet, or to be quieted,” is used in Acts 19:35 and 36, in the former verse in the active voice, kjv, “appeased”; rv, “quieted”; in the latter, the passive, “to be quiet” (lit., ‘to be quieted’) See quiet.!

1. histemi (ιστημι, 2476), “to make to stand,” means “to appoint,” in Acts 17:31, of the day in which God will judge the world by Christ. In Acts 1:23, with reference to

Joseph and Barnabas, the rv has “put forward”; for these were not both “appointed” in the accepted sense of the term, but simply singled out, in order that it might be made known which of them the Lord had chosen. See abide, No. 10.

2. kathistemi (καθίστημι, 2525), a strengthened form of No. 1, usually signifies “to appoint a person to a position.” In this sense the verb is often translated “to make” or “to set,” in appointing a person to a place of authority, e.g., a servant over a household, Matt. 24:45, 47; 25:21, 23; Luke 12:42, 44; a judge, Luke 12:14; Acts 7:27, 35; a governor, Acts 7:10; man by God over the work of His hands, Heb. 2:7. It is rendered “appoint,” with reference to the so-called seven deacons in Acts 6:3. The rv translates it by “appoint” in Titus 1:5, instead of “ordain,” of the elders whom Titus was to “appoint” in every city in Crete. Not a formal ecclesiastical ordination is in view, but the “appointment,” for the recognition of the churches, of those who had already been raised up and qualified by the Holy Spirit, and had given evidence of this in their life and service (see No. 11). It is used of the priests of old, Heb. 5:1; 7:28; 8:3 (RV, “appointed”). See conduct, make, ordain, set.

3. tithemi (τίθημι, 5087), “to put,” is used of “appointment” to any form of service. Christ used it of His followers, John 15:16 (RV, “appointed” for kjv, “ordained”). “I set you” would be more in keeping with the metaphor of grafting. The verb is used by Paul of his service in the ministry of the gospel, 1 Tim. 1:12 (rv, “appointing” for “putting”); 2:7 (RV, “appointed” for “ordained”); and 2 Tim. 1:11 (rv, “appointing” for “putting”); of the overseers, or bishops, in the local church at Ephesus, as those “appointed” by the Holy Ghost, to tend the church of God, Acts 20:28 (“hath made”); of the Son of God, as appointed Heir of all things, Heb. 1:2. It is also used of “appointment” to punishment, as of the unfaithful servant, Matt. 24:51; Luke 12:46; of unbelieving Israel, 1 Pet. 2:8. Cf. 2 Pet. 2:6. See bow, commit, conceive, lay, make, ordain, purpose, put, set, sink.

Note: Akin to tithemi is the latter part of the nounprothesmia, Gal. 4:2, of a term or period “appointed.”^

4. diatithemi (διατίθεμαι, 1303), a strengthened form of No. 3 (dia, “through,” intensive), is used in the middle voice only. The Lord used it of His disciples with reference to the kingdom which is to be theirs hereafter, and of Himself in the same respect, as that which has been “appointed” for Him by His Father, Luke 22:29. For its use in connection with a covenant, see make and testator.

5. tasso (τάσσω, 5021), “to place in order, arrange,” signifies “to appoint,” e.g., of the place where Christ had “appointed” a meeting with His disciples after His resurrection, Matt. 28:16; of positions of military and civil authority over others, whether “appointed” by men, Luke 7:8, or by God, Rom. 13:1, “ordained.” It is said of those who, having believed the gospel, “were ordained to eternal life,” Acts 13:48. The house of Stephanas at Corinth had “set themselves” to the ministry of the saints (kjv, “addicted”), 1 Cor. 16:15. Other instances of the arranging of special details occur in Acts 15:2; 22:10;

6. diatasso (διατάσσω, 1299), a strengthened form of No. 5 (dia, “through,” intensive), frequently denotes “to arrange, appoint, prescribe,” e.g., of what was “appointed” for tax collectors to collect, Luke 3:13; of the tabernacle, as “appointed” by God for Moses to make, Acts 7:44; of the arrangements “appointed” by Paul with regard to himself and his travelling companions, Acts 20:13; of what the apostle “ordained” in all the churches in regard to marital conditions, 1 Cor. 7:17; of what the Lord “ordained” in regard to the support of those who proclaimed the gospel, 1 Cor. 9:14; of the Law as divinely “ordained,” or administered, through angels, by Moses, Gal. 3:19.

In Titus 1:5, kjv, “had appointed thee,” the sense is rather that of commanding, RV, “gave thee charge. See command, No. 1, ordain, order.

7. suntasso (συντάσσω, 4929), sun, “with,” and No. 5, lit., “to arrange together with”, hence “to appoint, prescribe,” is used twice, in Matt. 26:19 of what the Lord “appointed” for His disciples, and in 27:10, in a quotation concerning the price of the potter’s field.!

8. protasso (προτάσσω, 4384), pro, “before,” and No. 5, “to appoint before,” is used in Acts 17:26 (rv, “appointed”), of the seasons arranged by God for nations, and the bounds of their habitation.!

9. keimai (κείμαι, 2749), “to lie,” is used in 1 Thess. 3:3 of the “appointment” of affliction for faithful believers. It is rendered “set” in Luke 2:34 and Phil. 1:16, RV, where the sense is the same. The verb is a perfect tense, used for the perfect passive of tithemi, “to place,” “I have been placed,” i.e., “I lie.” See lay, lie, made (be), set.

10. apokeimai (άπόκειμαι, 606), apo, “from,” and No. 9, signifies “to be laid, reserved,” Luke 19:20; Col. 1:5; 2 Tim. 4:8; “appointed,” in Heb. 9:27, where it is said of death and the judgment following (rv, marg., “laid up”). See lay.!

11. cheirotoneo (χειροτονέω, 5500), primarily used of voting in the Athenian

legislative assembly and meaning “to stretch forth the hands” (cheir, “the hand,” teino,

“to stretch”), is not to be taken in its literal sense; it could not be so taken in its compound procheirotoneo, “to choose before,” since it is said of God, Acts 10:41. Cheirotoneo is said of “the appointment” of elders by apostolic missionaries in the various churches which they revisited, Acts 14:23, RV, “had appointed,” i.e., by the recognition of those who had been manifesting themselves as gifted of God to discharge the functions of elders (see No. 2). It is also said of those who were “appointed” (not by voting, but with general approbation) by the churches in Greece to accompany the apostle in conveying their gifts to the poor saints in Judea, 2 Cor. 8:19. See choose, ordain.!

12. procheirizo (προχειρίζομαι, 4400), fromprocheiros, “at hand,” signifies (a) “to deliver up, appoint,” Acts 3:20 (RV, “appointed”); (b) in the middle voice, “to take into one’s hand, to determine, appoint beforehand,” translated “appointed” in Acts 22:14, RV (for kjv, “hath chosen”), and “to appoint” in 26:16 (for kjv, “to make”).!

13. horizo (ορίζω, 3724), (Eng., “horizon”), lit., “to mark by a limit,” hence, “to determine, ordain,” is used of Christ as ordained of God to be a judge of the living and the dead, Acts 17:31; of His being “marked out” as the Son of God, Rom. 1:4; of divinely appointed seasons, Acts 17:26, “having determined.” See define.

14. anadeiknumi (άναδείκνυμι, 322), lit., “to show up, to show clearly,” also signifies “to appoint to a position or a service”; it is used in this sense of the 70 disciples, Luke 10:1; for the meaning “show,” see Acts 1:24.!

15. poieo (ποιέω, 4160), “to do, to make,” is rendered “appointed” in Heb. 3:2, of Christ. For Mark 3:14, RV, see ordain, Note (2).

Note: Epithanatios, “appointed to death,” doomed to it by condemnation, 1 Cor. 4:9, kjv, is corrected to “doomed to death” in the rv (epi, “for,” thanatos, “death”).

1. katalambano (καταλαμβάνω, 2638) properly signifies “to lay hold of”; then, “to lay hold of so as to possess as one’s own, to appropriate.” Hence it has the same twofold meaning as the Eng. “to apprehend”; (a), “to seize upon, take possession of,” (1) with a beneficial effect, as of “laying hold” of the righteousness which is of faith, Rom. 9:30 (not there a matter of attainment, as in the Eng. versions, but of appropriation); of the obtaining of a prize, 1 Cor. 9:24 (rv, “attain”); of the apostle’s desire “to apprehend,” or “lay hold of,” that for which he was apprehended by Christ, Phil. 3:12-13; (2) with a detrimental effect, e.g., of demon power, Mark 9:18; of human action in seizing upon a person, John 8:3-4; metaphorically, with the added idea of overtaking, of spiritual darkness in coming upon people, John 12:35; of the Day of the Lord, in suddenly coming upon unbelievers as a thief, 1 Thess. 5:4; (b), “to lay hold of” with the mind, to understand, perceive, e.g., metaphorically, of darkness with regard to light, John 1:5, though possibly here the sense is that of (a) as in 12:35; of mental perception, Acts 4:13; 10:34; 25:25; Eph. 3:18. See attain, No. 2, come, Note (8), find, obtain, overtake,

Note: Cf. epilambano, “to take hold of,” always in the middle voice in the NT. See

2. piazo (πιάζω, 4084), “to lay hold of,” with the suggestion of firm pressure or force, is used in the Gospels only in John, six times of efforts to seize Christ and is always rendered “take” in the RV, 7:30, 32, 44; 8:20; 10:39; 11:57. The kjv has “laid hands on” in 8:20. In Acts 12:4 and 2 Cor. 11:32 (kjv), it is translated respectively “apprehended” and “apprehend” (RV, “had taken,” and “take”). In Rev. 19:20 it is used of the seizure of the Beast and the False Prophet. In John 21:3, 10 it is used of catching fish. Elsewhere in Acts 3:7. See catch, lay hands on, take.^ In the Sept., Song of Sol. 2:15.f

engizo (έγγίζω, 1448), “to draw near, to approach,” from engus, “near,” is used (a) of place and position, literally and physically, Matt. 21:1; Mark 11:1; Luke 12:33; 15:25; figuratively, of drawing near to God, Matt. 15:8; Heb. 7:19; Jas. 4:8; (b) of time, with reference to things that are imminent, as the kingdom of heaven, Matt. 3:2; 4:17; 10:7; the kingdom of God, Mark 1:15; Luke 10:9, 11; the time of fruit, Matt. 21:34; the desolation of Jerusalem, Luke 21:8; redemption, 21:28; the fulfillment of a promise, Acts 7:17; the Day of Christ in contrast to the present night of the world’s spiritual darkness, Rom. 13:12; Heb. 10:25; the coming of the Lord, Jas. 5:8; the end of all things, 1 Pet. 4:7. It is also said of one who was drawing near to death, Phil. 2:30. See come, Note (16), DRAW, B, No. 1, HAND (AT), NIGH.

aprositos (άπρόσιτος, 676), “unapproachable, inaccessible” (a), negative, and an

adjective formed fromproseimi, “to go to”), is used, in 1 Tim. 6:16, of the light in which God dwells (kjv, “which no man can approach unto”; rv, “unapproachable”).!

1. dokimazo (δοκιμάζω, 1381), primarily, of metals (e.g., the Sept. of Prov. 8:10; 17:3), signifies “to prove,” e.g., 1 John 4:1, more frequently to prove with a view to approval, e.g., Rom. 1:28, kjv, “they did not like to retain God in their knowledge”; RV, “they refused”; marg., “did not approve,” the true meaning. Their refusal was not the outcome of ignorance; they had the power to make a deliberate choice; they willfully disapproved of having God in their knowledge.

In the next chapter, the apostle speaks of the Jew as “approving things that are excellent,” 2:18. The Jew knew God’s will, and mentally “approved” of the things in which God had instructed him out of the Law.

In Rom. 14:22, he is said to be happy who “judgeth not himself in that which he approveth”; that is to say, in that which he “approves” of after having put the matter to the test. The kjv “alloweth” has not now this meaning.

As to the gifts from the church at Corinth for poor saints in Judea, those who were “approved” by the church to travel with the offering would be men whose trustworthiness and stability had been proved, 1 Cor. 16:3 (the RV margin seems right, ” ’whomsoever ye shall approve, them will I send with letters”); cf. 2 Cor. 8:22.

In Phil. 1:10 the apostle prays that the saints may “approve the things that are excellent” or “things that differ,” i.e., “approve” after distinguishing and discerning.

In 1 Thess. 2:4, the apostle and his fellow missionaries were “approved of God to be entrusted with the Gospel” (not “allowed,” kjv). Not permission to preach, but divine “approval” after divine testing is intended. See allow, discern, examine, like, prove,

2. sunistemi (συνιστάω, 4921), lit., “to set together” (sun, “with,” histemi, “to stand”), hence signifies “to set one person or thing with another by way of presenting and commending.” This meaning is confined to Romans and 2 Corinthians. The saints at Corinth had “approved themselves in everything to be pure,” in the matter referred to, 2 Cor. 7:11. The word often denotes “to commend,” so as to meet with approval, Rom. 3:5; 5:8; 16:1; 2 Cor. 4:2; 6:4 (rv); 10:18; 12:11, etc. See commend, compacted, consist (No. 2), STAND.

3. apodeiknumi (άποδείκνυμι, 584), lit., “to point out, to exhibit” (apo, “forth,”

deiknumi, “to show”), is used once in the sense of proving by demonstration, and so bringing about an “approval.” The Lord Jesus was “a Man approved of God by mighty works and wonders and signs,” Acts 2:22. See prove, set, No. 17, shew.

dokimos (δόκιμος, 1384), akin to dechomai, “to receive,” always signifies “approved”; so the RV everywhere, e.g., in Jas. 1:12 for kjv, “when he is tried.” The word

is used of coins and metals in the Sept.; in Gen. 23:16, “four hundred didrachms of silver approved with merchants”; in Zech. 11:13, in regard to the 30 pieces of silver, “Cast them into a furnace and I will see if it is good (approved) metal.”

simikinthion (σιμικίνθιον, 4612), “a thing girded round half the body” (Latin, semicinctium), was a narrow apron, or linen covering, worn by workmen and servants, Acts 19:12.f

archangelos (άρχάγγελος, 743) “is not found in the OT, and in the NT only in 1 Thess. 4:16 and Jude 9, where it is used of Michael, who in Daniel is called ‘one of the chief princes,’ and ‘the great prince’ (Sept., ‘the great angel’), 10:13, 21; 12:1. Cf. also Rev. 12:7.. Whether there are other beings of this exalted rank in the heavenly hosts, Scripture does not say, though the description ‘one of the chief princes’ suggests that this may be the case; cf. also Rom. 8:38; Eph. 1:21; Col. 1:16, where the word translated

‘principalities’ is arche, the prefix in archangel.”* In 1 Thess. 4:16 the meaning seems to be that the voice of the Lord Jesus will be of the character of an “archangelic” shout.f

1. anistemi (άνίστημι, 450), “to stand up or to make to stand up,” according as its use is intransitive or transitive (ana, “up,” histemi, “to stand”), is used (a) of a physical change of position, e.g., of “rising” from sleep, Mark 1:35; from a meeting in a synagogue, Luke 4:29; of the illegal “rising” of the high priest in the tribunal in Matt. 26:62; of an invalid “rising” from his couch, Luke 5:25; the “rising” up of a disciple from his vocation to follow Christ, Luke 5:28; cf. John 11:31; “rising” up from prayer, Luke 22:45; of a whole company, Acts 26:30; 1 Cor. 10:7; (b) metaphorically, of “rising” up antagonistically against persons, e.g. of officials against people, Acts 5:17; of a seditious leader, 5:36, of the “rising” up of Satan, Mark 3:26; of false teachers, Acts 20:30; (c) of “rising” to a position of preeminence or power; e.g., of Christ as a prophet, Acts 3:22; 7:37; as God’s servant in the midst of the nation of Israel, Acts 3:26; as the Son of God in the midst of the nation, 13:33 (not here of resurrection, but with reference to the Incarnation: the kjv “again” has nothing corresponding to it in the original, it was added as a misinterpretation: the mention of His resurrection is in the next verse, in which it is stressed by way of contrast and by the addition, “from the dead”); as a priest, Heb. 7:11, 15; as king over the nations, Rom. 15:12; (d) of a spiritual awakening from lethargy, Eph. 5:14; (e) of resurrection from the dead: (1) of the resurrection of Christ, Matt. 17:9; 20:19; Mark 8:31; 9:9-10, 31; 10:34; Luke 18:33; 24:7, 46; John 20:9; Acts 2:24, 32; 10:41; 13:34; 17:3, 31; 1 Thess. 4:14; (2) of believers, John 6:39-40, 44, 54; 11:24; 1 Thess. 4:16; of unbelievers, Matt. 12:41. See lift, raise (up), stand.

2. exanistemi (έξανίστημι, 1817), a strengthened form of No. 1 (ex, i.e., ek, intensive), signifies “to raise up,” Mark 12:19; Luke 20:28; intransitively, “to rise up,

3. egeiro (έγείρω, 1453) is frequently used in the NT in the sense of “raising” (active voice), or “rising” (middle and passive voices): (a) from sitting, lying, sickness, e.g.,

Matt. 2:14; 9:5, 7, 19; Jas. 5:15; Rev. 11:1; (b) of causing to appear, or, in the passive, appearing, or raising up so as to occupy a place in the midst of people, Matt. 3:9; 11:11; Mark 13:22; Acts 13:22. It is thus said of Christ in Acts 13:23; cf. No. 1, (c); (c) of rousing, stirring up, or “rising” against, Matt. 24:7; Mark 13:8; (d) of “raising buildings,” John 2:19-20; (e) of “raising or rising” from the dead; (1) of Christ, Matt. 16:21; and frequently elsewhere (but not in Phil., 2 Thess., 1 Tim., Titus, Jas., 2 Pet., 1, 2, 3 John, and Jude); (2) of Christ’s “raising” the dead, Matt. 11:5; Mark 5:41; Luke 7:14; John 12:1, 9, 17; (3) of the act of the disciples, Matt. 10:8; (4) of the resurrection of believers, Matt. 27:52; John 5:21; 1 Cor. 15:15-16, 29, 32, 35, 42-44 52; 2 Cor. 1:9; 4:14; of unbelievers, Matt. 12:42 (cf. v. 41, No. 1).

Egeiro stands in contrast to anistemi (when used with reference to resurrection) in this

respect, that egeiro is frequently used both in the transitive sense of “raising up” and the

intransitive of “rising,” whereas anistemi is comparatively infrequent in the transitive use. See AWAKE.

4. diegeiro (διεγείρω, 1326), a strengthened form of No. 3 (dia, “through,” intensive), signifies “to rouse, to awaken from sleep.” The active voice is not used intransitively. In Matt. 1:24, RV, “Joseph arose from his sleep,” the passive participle is, lit., “being aroused.” In Mark 4:39 (kjv, “he arose,” RV, “he awoke”), the lit. rendering is “he being awakened.” In John 6:18 the imperfect tense of the passive voice is used, and the rendering should be, “the sea was being aroused. See AWAKE, No. 2.

5. ginomai (γίνομαι, 1096), “to become, to take place,” is sometimes suitably translated “arise”; e.g., Matt. 8:24; Mark 4:37, “there arose a great tempest.” So of the arising of persecution, Matt. 13:21; Mark 4:17; this might be translated “taketh place”; of a tumult, Matt. 27:24, RV, “arising,” for kjv, “made”; of a flood, Luke 6:48; a famine, 15:14; a questioning, John 3:25; a murmuring, Acts 6:1; a tribulation, 11:19 (RV); a stir in the city, 19:23; a dissension, 23:7; a great clamor, v. 9. See become.

6. anabaino (άναβαίνω, 305), “to go up, to ascend,” is once rendered “arise” in the RV, Luke 24:38, of reasonings in the heart; in Rev. 13:1, RV, “coming up,” for kjv, “rise up,” with reference to the beast; in 17:8, kjv, “ascend,” for rv, “to come up”; in 19:3, rv, “goeth up,” for kjv, “rose up. See climb up, come, enter, go, grow, rise, spring.

7. sunephistemi (συνεφίστημι, 4911), “to rise up together” (sun, together, epi, “up,”

histemi, “to stand”), is used in Acts 16:22, of the “rising up” of a multitude against Paul and Silas.!

8. eiserchomai (εισέρχομαι, 1525), lit., “to go in” (eis, “in,” erchomai, “to go”), “to enter,” is once rendered “arose,” metaphorically, with reference to a reasoning among the disciples which of them should be the greatest, Luke 9:46. See come, enter, go.

9. anatello (άνατέλλω, 393), “to arise,” is used especially of things in the natural creation, e.g., “the rising” of the sun, moon and stars; metaphorically, of light, in Matt. 4:16, “did spring up”; of the sun, Matt. 5:45; 13:6 (rv); Mark 4:6; Jas. 1:11; in Mark 16:2 the RV has “when the sun was risen,” keeping to the verb form, for the kjv, “at the rising of’; of a cloud, Luke 12:54; of the day-star, 2 Pet. 1:19; in Heb. 7:14 metaphorically, of the Incarnation of Christ: “Our Lord hath sprung out of Judah,” more lit., “Our Lord hath arisen out of Judah,” as of the rising of the light of the sun. See rise, spring, up.f

Notes: (1) A corresponding noun, anatole, signifies “the east,” i.e., the place of the “sunrising.”

(2) In Acts 27:14, the verb ballo, “to beat” (intransitive), is translated “arose” in the kjv; rv, “beat.”

kibotos (κιβωτός, 2787), “a wooden box, a chest,” is used of (a) Noah’s vessel, Matt. 24:38; Luke 17:27; Heb. 11:7; 1 Pet. 3:20; (b) the “ark” of the covenant in the tabernacle, Heb. 9:4; (c) the “ark” seen in vision in the heavenly temple, Rev. 11:19.f

1. ankale ( άγκάλη, 43), used in the plural, in Luke 2:28, originally denoted “the curve, or the inner angle, of the arm.” The word is derived from a term signifying “to bend, to curve”; the Eng. “angle” is connected.^

Note: Enankalizomai (en, “in,” and a verb akin to No. 1), “to take into the arms, to embrace,” is used in Mark 9:36 and 10:16, of the tenderness of Christ towards little children.^

2. brachion (βραχίων, 1023), “the shorter part of the arm, from the shoulder to the elbow,” is used metaphorically to denote strength, power, and always in the NT of the power of God, Luke 1:51; John 12:38; Acts 13:17; frequently so in the OT, especially in Deuteronomy, the Psalms and Isaiah; see, e.g., Deut. 4:34; 5:15; Ps. 44:3; 71:18, where “strength” is, lit., “arm”; 77:15; Isa. 26:11, where “hand” is, lit., “arm”; 30:30; 40:10-11, etc.f

1. hoplon (οπλον, 3696), originally any tool or implement for preparing a thing, became used in the plural for “weapons of warfare.” Once in the NT it is used of actual weapons, John 18:3; elsewhere, metaphorically, of (a) the members of the body as instruments of unrighteousness and as instruments of righteousness, Rom. 6:13; (b) the “armor” of light, Rom. 13:12; the “armor” of righteousness, 2 Cor. 6:7; the weapons of the Christian’s warfare, 2 Cor. 10:4.f

2. panoplia (πανοπλία, 3833), (Eng., “panoply”), lit., “all armor, full armor,” (pas, “all,” hoplon, “a weapon”), is used (a) of literal “armor,” Luke 11:22; (b) of the spiritual

helps supplied by God for overcoming the temptations of the Devil, Eph. 6:11, 13.

Among the Greeks the panoplia was the complete equipment used by heavily armed infantry.!

1. hoplizo (οπλίζω, 3695), “to arm oneself,” is used in 1 Pet. 4:1, in an exhortation “to arm” ourselves with the same mind as that of Christ in regard to His sufferings.!

2. kathoplizo (καθοπλίζω, 2528) is an intensive form, “to furnish fuliy with arms,”

kata, “down,” intensive, hoplon, “a weapon,” Luke 11:21, lit., “a strong man fully armed.”! In the Sept., Jer. 46:9.!

1. strateuma (στράτευμα, 4753) denotes (a) “an army” of any size, large or small, Matt. 22:7; Rev. 9:16; 19:14, 19 (twice); (b) “a company of soldiers,” such as Herod’s bodyguard, Luke 23:11 (RV, “soldiers”), or the soldiers of a garrison, Acts 23:10, 27 (RV, “the soldiers,” for kjv, “an army”). See soldier, war.!

2. stratopedon (στρατόπεδον, 4760), from stratos, “a military host,” pedon, “a plain,” strictly denotes “an army encamped, a camp”; in Luke 21:20, of the soldiers which were to be encamped about Jerusalem in fulfillment of the Lord’s prophecy concerning the destruction of the city; the phrase might be translated “by camps” (or encampments).!

3. parembole (παρεμβολή, 3925), lit., “a casting in among, an insertion” (para,

“among,” ballo, “to throw”), in the Macedonian dialect, was a military term. In the NT it denotes the distribution of troops in army formation, “armies,” Heb. 11:34; a camp, as of the Israelites, Exod. 19:17; 29:14; 32:17; hence, in Heb. 13:11, 13, of Jerusalem, since the city was to the Jews what the camp in the wilderness had been to the Israelites; in Rev. 20:9, the “armies” or camp of the saints, at the close of the Millennium.

1. katantao (καταντάω, 2658), “to come to, arrive at”, is used (a) literally, of locality, Acts 16:1, “came to”; so 18:19, 24; 20:15 (“came”); 21:7; 25:13; 27:12 (kjv, “attain to,” RV, “reach”); 28:13; (b) metaphorically, of attainment, Acts 26:7, “attain”; so Eph. 4:13; Phil. 3:11. In 1 Cor. 10:11 (“upon whom the ends of the ages are come,” RV), the metaphor is apparently that of an inheritance as coming down or descending to an heir,

the “ends” (tele being the spiritual revenues (cf. Matt. 17:25, revenues derived from

taxes, and Rom. 13:7, where the singular, telos, “custom,” is used); the inheritance metaphor is again seen in 1 Cor. 14:36, of the coming (or descending) of the Word of God to the Corinthians. See attain.

2. katapleo (καταπλέω, 2668), denotes “to sail down” (kata, “down,” pleo, “to sail”),

3. paraginomai (παραγίνομαι, 3854), lit., “to become near,” hence, “to come on the scene,” Matt. 3:1, of John the Baptist, is translated, “arrive” in the RV of 1 Cor. 16:3, for kjv, come. See come, go, present.

4. paraballo (παραβάλλω, 3846), para, “alongside,” ballo, “to throw,” signifies, nautically, “touched at”; so the rv of Acts 20:15 (kjv, “arrived”); or, perhaps, to strike across, from one place to another. In Mark 4:30, some mss. have this verb (kjv,

“compare”); the most authentic have tithemi, to set forth (with the word “parable”). See compare.

5. phthano (φθάνω, 5348), “to anticipate, reach to,” is translated “did arrive at,”

Rom. 9:31, rv, of Israel’s failure to attain to the Law (kjv, hath attained to). See attain, COME, PRECEDE.

1. techne (τέχνη, 5078), “an art, handicraft, trade,” is used in Acts 17:29, of the plastic art; in Acts 18:3, of a trade or craft (kjv, “occupation,” rv, “trade”); in Rev.

18:22, “craft” (cf. technites, “a craftsman,” Eng., “technical”). See craft, occupation,

2. periergos (περίεργος, 4021), lit., “a work about” (peri, “about,” ergon, “a work”), hence, “busy about trifles,” is used, in the plural, of things superfluous, “curious (or magical) arts,” Acts 19:19; in 1 Tim. 5:13, “busybodies.” See busybody.^

1. aischuno (αισχύνομαι, 153), from aischos, “shame,” always used in the passive voice, signifies (a) “to have a feeling of fear or shame which prevents a person from doing a thing,” e.g., Luke 16:3; (b) “the feeling of shame arising from something that has been done,” e.g., 2 Cor. 10:8; Phil. 1:20; 1 John 2:28, of the possibility of being “ashamed” before the Lord Jesus at His judgment seat in His Parousia with His saints; in 1 Pet. 4:16, of being ashamed of suffering as a Christian.^

2. epaischunomai (έπαισχύνομαι, 1870), a strengthened form of No. 1 (epi, “upon,” intensive), is used only in the sense (b) in the preceding paragraph. It is said of being “ashamed” of persons, Mark 8:38; Luke 9:26; the gospel, Rom. 1:16; former evil doing, Rom. 6:21; “the testimony of our Lord,” 2 Tim. 1:8; suffering for the gospel, v. 12; rendering assistance and comfort to one who is suffering for the gospel’s sake, v. 16. It is used in Heb., of Christ in calling those who are sanctified His brethren, 2:11, and of God in His not being “ashamed” to be called the God of believers, 11:16.f In the Sept., in Job 34:19; Ps. 119:6; Isa. 1:29.f

3. kataischuno (καταισχύνω, 2617), another strengthened form (kata, “down,” intensive), is used (a) in the active voice, “to put to shame,” e.g., Rom. 5:5; 1 Cor. 1:27 (kjv, “confound”); 11:4-5 (“dishonoreth”), and v. 22; (b) in the passive voice, Rom. 9:33; 10:11; 2 Cor. 7:14; 1 Pet. 2:6; 3:16. See confound, dishonor, shame.

4. entrepo (έντρέπω, 1788), “to put to shame,” in the passive voice, to be ashamed,

lit. means “to turn in” (en, “in,” trepo, “to turn”), that is, to turn one upon himself and so produce a feeling of “shame,” a wholesome “shame” which involves a change of conduct, 1 Cor. 4:14; 2 Thess. 3:14; Titus 2:8, the only places where it has this meaning. See also regard, reverence.

1. aischune (αισχύνη, 152), “shame,” akin to A, No. 1, signifies (a) subjectively, the confusion of one who is “ashamed” of anything, a sense of “shame,” Luke 14:9; those things which “shame” conceals, 2 Cor. 4:2; (b) objectively, ignominy, that which is visited on a person by the wicked, Heb. 12:2; that which should arise from guilt, Phil. 3:19; (c) concretely, a thing to be “ashamed” of, Rev. 3:18; Jude 13, where the word is in the plural, lit., “basenesses,” “disgraces.” See dishonesty.!

2. entrope (έντροπή, 1791), akin to A, No. 4, lit., “a turning in upon oneself,” producing a recoil from what is unseemly or vile, is used in 1 Cor. 6:5; 15:34. It is associated with aischune in the Psalms, in the Sept., e.g., 35:26, where it follows

aischune, “let them be clothed with shame (aischune) and confusion (entrope)”; 44:15, “all the day my shame is before me and the confusion of my face has covered me”; 69:19, “Thou knowest my reproach and my shame and my confusion”; so in 71:13. In 109:29 the words are in the opposite order.!

Note: Aidos, used in 1 Tim. 2:9, denotes “modesty, shamefastness” (the right spelling

for the kjv, “shamefacedness”). In comparison with aischune, aidos is “the nobler word, and implies the nobler motive: in it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in aischune” (Trench, Syn. Sec.xix). See shamefastness.!

1. aischros (αισχρός, 150), “base” (akin to No. 1), is used in 1 Cor. 11:6-14:35; Eph. 5:12. See filthy B, No. 1.! Cf. aischrotes, “filthiness,” Eph. 5:4.!

2. anepaischuntos (άνεπαίσχυντος, 422), an intensive adjective (a, negative, n euphonic, epi, “upon,” intensive, aischune, “shame”), “not ashamed, having no cause for shame,” is used in 2 Tim. 2:15.!

spodos (σποδός, 4700), “ashes”, is found three times, twice in association with sackcloth, Matt. 11:21 and Luke 10:13, as tokens of grief (cf. Esth. 4:1, 3; Isa. 58:5; 61:3; Jer. 6:26; Jonah 3:6); of the ashes resulting from animal sacrifices, Heb. 9:13; in the OT, metaphorically, of one who describes himself as dust and “ashes,” Gen. 18:27, etc.!

tephroo (τεφρόω, 5077), “to turn to ashes,” is found in 2 Pet. 2:6, with reference to the destruction of Sodom and Gomorrah.!

Notes: (1) Tephra, frequently used of the “ashes” of a funeral pile, is not found in the NT.

(2) The Hebrew verb, rendered “accept” in Ps. 20:3, “accept thy burnt sacrifice,” signifies “to turn to ashes” (i.e., by sending fire from heaven). See also Exod. 27:3, and Num. 4:13, “shall take away the ashes.”

For ASIDE see lay, No. 8, take, No. 3, turn, Nos. 3, 17, Note (1)

1. aiteo (αιτέω, 154), “to ask,” is to be distinguished from No. 2. Aiteo more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God, Matt. 7:7; a child from a parent, Matt. 7:9-10; a subject from a king, Acts 12:20; priests and people from Pilate, Luke 23:23 (RV, “asking” for kjv, “requiring”); a beggar from a passer by, Acts 3:2. With reference to petitioning God, this verb is found in Paul’s epistles in Eph. 3:20 and Col. 1:9; in James four times, 1:5-6; 4:2-3; in 1 John, five times, 3:22; 5:14, 15 (twice), 16. See beg, call for, crave, desire, require.

2. erotao (έρωτάω, 2065) more frequently suggests that the petitioner is on a footing of equality or familiarity with the person whom he requests. It is used of a king in making request from another king, Luke 14:32; of the Pharisee who “desired” Christ that He would eat with him, an indication of the inferior conception he had of Christ, Luke 7:36; cf. 11:37; John 9:15; 18:19.

In this respect it is significant that the Lord Jesus never used aiteo in the matter of making request to the Father. “The consciousness of His equal dignity, of His potent and prevailing intercession, speaks out in this, that as often as He asks, or declares that He

will ask anything of the Father, it is always erotao, an asking, that is, upon equal terms,

John 14:16; 16:26; 17:9, 15, 20, never aiteo, that He uses. Martha, on the contrary, plainly reveals her poor unworthy conception of His person, that ... she ascribes that aiteo to Him which He never ascribes to Himself, John 11:22” (Trench, Syn. Sec. xl).

In passages where both words are used, the distinction should be noticed, even if it cannot be adequately represented in English. In John 16:23, “in that day ye shall ask Me

nothing,” the verb is erotao, whereas in the latter part of the verse, in the sentence, “If ye

shall ask anything of the Father,” the verb is aiteo. The distinction is brought out in the RV margin, which renders the former clause “Ye shall ask Me no question,” and this meaning is confirmed by the fact that the disciples had been desirous of “asking” Him a

question (erotao, v. 19). If the Holy Spirit had been given, the time for “asking” questions from the Lord would have ceased. In John 14:14, where, not a question, but a request is made by the disciples, aiteo, is used.

Both verbs are found in 1 John 5:16: in the sentence “he shall ask, and God will give him life for them that sin not unto death,” the verb is aiteo, but with regard to the sin unto

death, in the sentence “not concerning this do I say that he shall make request,” the verb is erotao.

Later, the tendency was for erotao to approximate to aiteo. See beseech, desire,

Note: In Matt. 19:17, the RV, following the most authentic mss., has “Why askest (erotao) thou Me concerning that which is good?”

3. eperotao (έπερωτάω, 1905), a strengthened form of No. 2 (epi, “in addition”), is frequently used in the synoptic Gospels, but only twice in the Gospel of John, 18:7, 21. In Rom. 10:20 it is rendered “asked of” (kjv, “asked after”). The more intensive character of the “asking” may be observed in Luke 2:46; 3:14; 6:9; 17:20; 20:21, 27, 40; 22:64, 23:3, 6, 9. In Matt. 16:1, it virtually signifies to demand (its meaning in later Greek). See DEMAND, DESIRE, QUESTION.

4. punthanomai (πυνθάνομαι, 4441), to ask by way of enquiry, not by way of making a request for something, is found in the Gospels and the Acts, five times in the former, seven in the latter; in Matt. 2:4, kjv, “demanded,” RV, “enquired, so Acts 21:33. See DEMAND, INQUIRE, UNDERSTAND.

5. exetazo (έξετάζω, 1833), “to search out” (ek, “out,” intensive, etazo, “to examine”), is translated “ask,” in John 21:12, kjv (rv, “inquire”); in Matt. 2:8, kjv, “search”; rv, “search out,” expressing the intensive force of the verb, so Matt. 10:11 (kjv, “inquire”). See inquire, search.!

6. lego (λέγω, 3004), “to say,” occasionally signifies “to ask,” as of an inquiry, the

reason being that lego is used for every variety of speaking, e.g., Acts 25:20, “I asked whether he would come to Jerusalem.” See bid, boast, call, describe, give, name, put, Note (2), say, speak, tell, utter.

7. anakrino (άνακρίνω, 350), “to judge,” sometimes has the meaning to ask a question; e.g., 1 Cor. 10:25, 27. See discern, examine, judge, search.

aitema (αίτημα, 155), akin to No. 1, lit., “that which has been asked for,” is used in Luke 23:24, RV, “what they asked for” (kjv, “required”); Phil. 4:6, “requests”; 1 John 5:15, petitions. See petition, request, require.!

1. katheudo (καθεύδω, 2518), “to go to sleep,” is chiefly used of natural “sleep,” and is found most frequently in the Gospels, especially Matthew and Luke. With reference to death it is found in the Lord’s remark concerning Jairus’ daughter, Matt. 9:24; Mark 5:39; Luke 8:52. In the epistles of Paul it is used as follows: (a) of natural “sleep,” e.g., 1 Thess. 5:7; (b) of carnal indifference to spiritual things on the part of believers, Eph.5:14; 1 Thess. 5:6, 10 (as in Mark 13:36), a condition of insensibility to divine things involving conformity to the world (cf. hupnos below).

2. koimaomai (κοιμάω, 2837) is used of natural “sleep,” Matt. 28:13; Luke 22:45; John 11:12; Acts 12:6; of the death of the body, but only of such as are Christ’s; yet never of Christ Himself, though He is “the firstfruits of them that have fallen asleep,” 1 Cor. 15:20, of saints who departed before Christ came, Matt. 27:52; Acts 13:36; of Lazarus, while Christ was yet upon the earth, John 11:11; of believers since the Ascension, 1 Thess. 4:13-15, and Acts 7:60; 1 Cor. 7:39; 11:30; 15:6, 18, 51; 2 Pet. 3:4.!

Note: “This metaphorical use of the word sleep is appropriate, because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that, as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be..

“That the body alone is in view in this metaphor is evident, (a) from the derivation of the word koimaomai, from keimai, to lie down (cf. anastasis, resurrection, from ana,

‘up,’ and histemi to cause to stand); cf. Isa. 14:8, where for ’laid down,’ the Sept. has ‘fallen asleep’; (b) from the fact that in the NT the word resurrection is used of the body alone; (c) from Dan. 12:2, where the physically dead are described as ‘them that sleep (Sept. katheudo, as at 1 Thess. 5:6) in the dust of the earth,’ language inapplicable to the spiritual part of man; moreover, when the body returns whence it came, Gen. 3:19, the spirit returns to God who gave it, Eccl. 12:7.

“When the physical frame of the Christian (the earthly house of our tabernacle, 2 Cor. 5:1) is dissolved and returns to the dust, the spiritual part of his highly complex being, the seat of personality, departs to be with Christ, Phil. 1:23. And since that state in which the believer, absent from the body, is at home with the Lord, 2 Cor. 5:6-9, is described as ‘very far better’ than the present state of joy in communion with God and of happy activity in His service, everywhere reflected in Paul’s writings, it is evident the word ‘sleep,’ where applied to the departed Christians, is not intended to convey the idea that the spirit is unconscious..

“The early Christians adopted the word koimeterion (which was used by the Greeks of a rest-house for strangers) for the place of interment of the bodies of their departed; thence the English word ‘cemetery,’ ‘the sleeping place,’ is derived.”*

3. exupnizo (έξυπνίζω, 1852), “to awake” (ek, “out,” hupnos, “sleep”), “to awake out of sleep,” is used in John 11:11.! In the Sept., Judg. 16:14, 20; 1 Kings 3:15; Job 14:12.!

4. aphupnoo (άφυπνόω, 879), “to fall asleep” (apo, “away”), is used of natural “sleep,” Luke 8:23, of the Lord’s falling “asleep” in the boat on the lake of Galilee.!

hupnos (ύπομένω, 5278) is never used of death. In five places in the NT it is used of physical “sleep”; in Rom. 13:11, metaphorically, of a slumbering state of soul, i.e., of spiritual conformity to the world, out of which believers are warned to awake.

aspis (άσπίς, 785), “a small and very venomous serpent,” the bite of which is fatal, unless the part affected is at once cut away, in Rom. 3:13 is said, metaphorically, of the conversation of the ungodly.f

1. onos (ονος, 3688) is the usual word. Onarion, the diminutive of onos, “a young ass, or ass’s colt,” is used in John 12:14, together with onos.f

2. hupozugion (ύποζύγιον, 5268), lit., “under a yoke” (hupo, “under,” zugos, “a yoke”), is used as an alternative description of the same animal, in Matt. 21:5, where both words are found together, “Behold, thy king cometh unto thee, meek and riding upon an

ass (onos), and upon a colt the foal of an ass (hupozugion).” It was upon the colt that the

sikarios (σικάριος, 4607) is a Latin word (sicarius, “from” sica, “a dagger”) denoting “one who carries a dagger or short sword under his clothing, an assassin,” Acts 21:38, rv. Here it is used as a proper name (see the rv) of the Sicarii, “assassins,” the fanatical Jewish faction which arose in Judea after Felix had rid the country of the robbers referred to by Josephus (Ant., XX). They mingled with the crowds at festivals and stabbed their political opponents unobserved (kjv, “murderers”).^

ephistemi (έφίστημι, 2186), lit., “to stand over” (epi, “over,” histemi, “to stand”), signifies “to assault”; said in Acts 17:5, of those who attacked the house of Jason. For its usual meanings see come (in, to, upon), hand (at), instant, present, stand.

horme (ορμή, 3730), rendered “assault” in Acts 14:5, KV; rv, “onset,” corresponds to hormao, to rush. See impulse, onsets

1. sunago (συνάγω, 4863), “to assemble” (sun, “together,” ago, “to bring”), is used of the “gathering together” of people or things; in Luke 12:17-18, “bestow,” with reference to the act of “gathering” one’s goods; so in Luke 15:13, suggesting that the Prodigal, having “gathered” all his goods together, sold them off; in John 6:12, of “gathering” up fragments; in John 18:2, “resorted,” with reference to the “assembling” of Christ with His disciples in the garden of Gethsemane, there in the passive voice (unsuitable, however, in an English translation). In Acts 11:26, the RV has “were gathered together (with the church),” for kjv, “assembled themselves” (possibly “they were hospitably entertained by”). The verb is not found in the most authentic mss. in Rev. 13:10. See bestow, GATHER, LEAD, TAKE, No. 29.

Note: Episunago, “to gather together,” is found only in the synoptic Gospels; twice of the “gathering” together of people, Mark 1:33; Luke 12:1; twice of the desire of the Lord to “gather” together the inhabitants of Jerusalem, Matt. 23:37; Luke 13:34; twice of His future act in “gathering” together His elect through the instrumentality of the angels,

2. sunalizo (συναλίζω, 4871), “to gather together, to assemble,” with the suggestion of a crowded meeting (sun, “with,” halizo, “to crowd, or mass:” the corresponding adjective is hales, “thronged”), is used in Acts 1:4. The meaning “to eat with,” suggested by some, as if the word were derived from hals, “salt,” is not to be accepted.^

3. sunerchomai (συνέρχομαι, 4905), “to come together” (sun, “together,” erchomai “to come”), is once rendered “assemble,” Mark 14:53, kjv. It is frequently used of “coming together,” especially of the “gathering” of a local church, 1 Cor. 11:17-18, 20, 33-34; 14:23, 26; it is rendered “resorted” in Acts 16:13, kjv, where the RV adheres to the lit. rendering, “came together.” See accompany.

Notes: (1) In Acts 15:25, ginomai, “to become,” is translated “having come to (one accord),” correcting the kjv, “being assembled with (one accord).”

(2) Sunagoge, akin to A, No. 1, is, lit., “a place where people assemble.” In Acts 13:43 the RV suitably has “synagogue,” for the kjv “congregation,” the building standing by metonymy for the people therein (cf. Matt. 10:17, etc.). In Jas. 2:2 (kjv, “assembly”) the word is “synagogue” (rv). See synagogue.

(3) Episunagoge, akin to No. 1, Note, “an assembling together”, is used in 2 Thess. 2:1, of the rapture of the saints into the air to meet the Lord, “our gathering together”; in Heb. 10:25, of the “gatherings” of believers on earth during the present period. See GATHERING.

1. ekklesia (έκκλησία, 1577), from ek, “out of,” and klesis, “a calling” (kaleo, “to call”), was used among the Greeks of a body of citizens “gathered” to discuss the affairs of state, Acts 19:39. In the Sept. it is used to designate the “gathering” of Israel, summoned for any definite purpose, or a “gathering” regarded as representative of the whole nation. In Acts 7:38 it is used of Israel; in 19:32, 41, of a riotous mob. It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, “I will build My Church,” Matt. 16:18, and which is further described as “the Church which is His Body,” Eph.

1:22; 5:23, (b) in the singular number (e.g., Matt. 18:17, RV marg., “congregation”), to a company consisting of professed believers, e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 3:5, and in the plural, with reference to churches in a district.

There is an apparent exception in the rv of Acts 9:31, where, while the kjv has “churches,” the singular seems to point to a district; but the reference is clearly to the

church as it was in Jerusalem, from which it had just been scattered, 8:1. Again, in Rom. 16:23, that Gaius was the host of “the whole church,” simply suggests that the “assembly” in Corinth had been accustomed to meet in his house, where also Paul was entertained. See church.

2. paneguris (πανηγυρις, 3831), from pan, “all,” and agora, “any kind of assembly,” denoted, among the Greeks, an assembly of the people in contrast to the council of national leaders, or a “gathering” of the people in honor of a god, or for some public festival, such as the Olympic games. The word is used in Heb. 12:23, coupled with the word “church,” as applied to all believers who form the body of Christ.^

3. plethos (πλήθος, 4128), “a multitude, the whole number,” is translated “assembly” in Acts 23:7, rv. See bundle, company, multitude.

1. pistis (πίστις, 4102), “faith,” has the secondary meaning of “an assurance or guarantee, e.g., Acts 17:31; by raising Christ from the dead, God has given “assurance” that the world will be judged by Him (the kjv margin, “offered faith” does not express the meaning). Cf. 1 Tim. 5:12, where “faith” means “pledge.” See belief, faith,

2. plerophoria (πλήροφορία, 4136), “a fullness, abundance,” also means “full assurance, entire confidence”; lit., a “full-carrying” (pleros, “full,”phero, “to carry”). Some explain it as full fruitfulness (cf. RV, “fullness” in Heb. 6:11). In 1 Thess. 1:5 it describes the willingness and freedom of spirit enjoyed by those who brought the gospel to Thessalonica; in Col. 2:2, the freedom of mind and confidence resulting from an understanding in Christ; in Heb. 6:11 (kjv, “full assurance,” RV, “fullness”), the engrossing effect of the expectation of the fulfillment of God’s promises; in Heb. 10:22, the character of the faith by which we are to draw near to God. See fullness.^

3. hupostasis (ύπόστασις, 5287), lit., “a standing under, support” (hupo, “under,”

histemi, “to stand”), hence, an “assurance,” is so rendered in Heb. 11:1, rv, for kjv, “substance.” It here may signify a title-deed, as giving a guarantee, or reality. See

Note: In Acts 16:10, for the kjv (of sumbibazomai), “assuredly gathering,” see CONCLUDE.

1. pistoo (πιστόω, 4104), “to trust or give assurance to” (cf. A, No. 1), has a secondary meaning, in the passive voice, “to be assured of,” 2 Tim. 3:14.^

2. plerophoreo (πλήροφορέω, 4135), akin to A, No. 2, “to bring in full measure, to fulfill,” also signifies “to be fully assured,” Rom. 4:21, RV, of Abrahams faith. In 14:5 it

is said of the apprehension of the will of God. So in Col. 4:12 in the best mss. In these three places it is used subjectively, with reference to an effect upon the mind. For its other and objective use, referring to things external, see fulfill; see also believe, know, persuade, proofs In the Sept., Eccl. 8:11.^

3. peitho (οφειλή, 3782), “to persuade,” is rendered “assure” in 1 John 3:19 (marg., “persuade”), where the meaning is that of confidence toward God consequent upon loving in deed and in truth. See believe, confidence, friend, obey, persuade, trust, yield.

asphalos (άσφαλώς, 806) means (a) “safely,” Mark 14:44; Acts 16:23; (b) “assuredly,” Acts 2:36; the knowledge there enjoined involves freedom from fear of contradiction, with an intimation of the impossibility of escape from the effects. See SAFELY.

katallage (καταλλαγή, 2643), translated “atonement” in the kjv of Rom. 5:11, signifies, not “atonement,” but “reconciliation,” as in the RV. See also Rom. 11:15; 2 Cor. 5:18-19.^ So with the corresponding verb katallasso, see under reconcile. “Atonement” (the explanation of this English word as being “at-onement” is entirely fanciful) is frequently found in the oT. See, for instance, Leviticus, chapters 16 and 17. The

corresponding NT words are hilasmos, “propitiation,” 1 John 2:2; 4:10, and hilasterion, Rom. 3:25; Heb. 9:5, “mercy-seat,” the covering of the ark of the covenant. These describe the means (in and through the person and work of the Lord Jesus Christ, in His death on the cross by the shedding of His blood in His vicarious sacrifice for sin) by which God shows mercy to sinners. See propitiation.

1. katantao (καταντάώ, 2658), a strengthened form of antao, “to come opposite to,” signifies “to reach, to arrive at.” It is used in its local significance several times in the Acts, e.g. 27:12, RV, “could reach.”

in its metaphorical sense of “attaining” to something it is used in three places: Acts 26:7, of the fulfillment of the promise of God made to the ancestors of Israel, to which promise the twelve tribes “hope to attain” (rv); in Eph. 4:13, of “attaining” to the unity of the faith and of the knowledge of the Son of God; in Phil. 3:11, of the paramount aims of the apostle’s life, “if by any means,” he says, “I might attain unto the resurrection from the dead,” not the physical resurrection, which is assured to all believers hereafter, but to the present life of identification with Christ in His resurrection. For the metaphorical sense in 1 Cor. 10:11 and 14:36, see arrive, A, No. 1. See also come, No. 28.

2. katalambano (καταλαμβάνω, 2638), “to seize, to apprehend,” whether physically or mentally, is rendered “attain” in the sense of making something one’s own, appropriating a thing, Rom. 9:30, said of the Gentiles, who through the gospel have “attained” to, or laid hold of, the righteousness which is of faith, in contrast to the present condition of Israel; in 1 Cor. 9:24, of securing a prize, RV, “attain,” for kjv, obtain. See APPREHEND.

3. phthano (φθάνω, 5348), “to anticipate,” also means “to reach, attain to a thing”; negatively of Israel (see arrive, No. 5). The only other passage where it has this significance is Phil. 3:16, “we have attained.” See come, prevent.

4. tunchano (τυγχάνω, 5177), “to reach, meet with,” signifies “to attain to,” in Luke 20:35, rv (for kjv, obtain). See chance, enjoy, obtain.

Notes: (1) Parakoloutheo, rendered “attained” in 1 Tim. 4:6, kjv (rv, “hast

followed”), does not signify attainment, but “following fully.” It is an intensive form of

akoloutheo, “to follow.” So in 2 Tim. 3:10, rv, “didst follow” (kjv, “fully known”);

“follow fully” would be suitable. In Mark 16:17 it is translated “follow”; in Luke 1:3, “having traced” (rv). See follow, know, Notes (1), understand.!

(2) Lambano, incorrectly translated “attained” in the kjv of Phil. 3:12, means “obtained” (rv).

1. prosecho (προσέχω, 4337), “to take heed, give heed,” is said of the priests who “gave attendance at the altar,” Heb. 7:13. It suggests devotion of thought and effort to a thing. In 1 Tim. 4:13 (in the exhortation regarding the public reading of the Scriptures), the rv translates it “give heed,” for the kjv, “give attendance.” In Acts 16:14, “to give heed” (for kjv, “attended). See beware, give, No. 17, regard.

2. proskartereo (προσκαρτερέω, 4342), “to be steadfast,” a strengthened form of kartereo (pros, “towards,” intensive, karteros, “strong”), denotes to continue steadfastly

in a thing and give unremitting care to it, e.g., Rom. 13:6, of rulers in the discharge of their functions. See continue, wait. In the Sept., Num. 13:21.!

euparedros (εύπρόσεδρος, 2145), lit., “sitting well beside” (eu, “well,”para,

“beside,” hedra, “a seat”), i.e., sitting constantly by, and so applying oneself diligently to, anything, is used in 1 Cor. 7:35, with pros, “upon,” “that ye may attend upon.” Some mss. have euprosedron.!

huperetes (ύπηρέτης, 5257), lit., “an underrower”; hence, “a servant,” is rendered “attendant” in Luke 4:20 and Acts 13:5, rv. See minister, officer, servant.

aught: See f, page 1. It is wrongly spelled “ought” in the kjv in some places, e.g., in John 4:33, “ought to eat” (there is no word in the original there for “ought”).

austeros (αυστηρός, 840), akin to auo, “to dry up” (Eng., “austere”), primarily denotes “stringent to the taste,” like new wine not matured by age, unripe fruit, etc., hence, “harsh, severe,” Luke 19:21-22.f

Note: Synonymous with austeros, but to be distinguished from it, is skleros (from skello, “to be dry”). It was applied to that which lacks moisture, and so is rough and disageeable to the touch, and hence came to denote “harsh, stern, hard.” It is used by Matthew to describe the unprofitable servant’s remark concerning his master, in the parable corresponding to that in Luke 19 (see austeros, above). Austeros is derived from a word having to do with the taste, skleros, “with the touch.” Austeros is not necessarily a term of reproach, whereas skleros is always so, and indicates a harsh, even inhuman character. Austeros is “rather the exaggeration of a virtue pushed too far, than an absolute vice” (Trench, Syn. Sec. xiv). Skleros is used of the character of a man, Matt. 25:24; of a saying, John 6:60; of the difficulty and pain of kicking against the ox-goads, Acts 9:5; 26:14; of rough winds, Jas. 3:4 and of harsh speeches, Jude 15. See fierce, hard.^ Cf.

sklerotes, “hardness,” skleruno, “to harden,” sklerokardia, “hardness of heart,” and sklerotrachelos, “stiff-necked.”

1. aitios (αίτιος, 159), an adjective (cf. aitia, a cause), denotes “that which causes

something.” This and No. 2 are both translated “author” in Hebrews. Aitios, in Heb. 5:9, describes Christ as the “Author of eternal salvation unto all them that obey Him,” signifying that Christ, exalted and glorified as our High Priest, on the ground of His finished work on earth, has become the personal mediating cause (RV, margin) of eternal salvation. It is difficult to find an adequate English equivalent to express the meaning here. Christ is not the merely formal cause of our salvation. He is the concrete and active cause of it. He has not merely caused or effected it, He is, as His name, “Jesus,” implies, our salvation itself, Luke 2:30; 3:6.

2. archegos (άρχηγός, 747), translated “Prince” in Acts 3:15 (marg., “Author”) and 5:31, but “Author” in Heb. 2:10, RV, “Captain,” RV marg., and kjv, and “Author” in 12:2, primarily signifies “one who takes a lead in, or provides the first occasion of, anything.” In the Sept. it is used of the chief of a tribe or family, Num. 13:2 (rv, prince); of the “heads” of the children of Israel, v. 3; a captain of the whole people, 14:4; in Micah 1:13, of Lachish as the leader of the sin of the daughter of Sion: there, as in Heb. 2:10, the word suggests a combination of the meaning of leader with that of the source from whence a thing proceeds. That Christ is the Prince of life signifies, as Chrysostom says, that “the life He had was not from another; the Prince or Author of life must be He who has life from Himself.” But the word does not necessarily combine the idea of the source or originating cause with that of leader. In Heb. 12:2 where Christ is called the “Author and Perfecter of faith,” He is represented as the one who takes precedence in faith and is thus the perfect exemplar of it. The pronoun “our” does not correspond to anything in the original, and may well be omitted. Christ in the days of His flesh trod undeviatingly the path of faith, and as the Perfecter has brought it to a perfect end in His own person. Thus He is the leader of all others who tread that path. See prince.!

Note: In 1 Cor. 14:33, the kjv, “the author,” represents no word in the original; RV “a God of.”

1. exousia (έξουσία, 1849) denotes “authority” (from the impersonal verb exesti, “it is lawful”). From the meaning of “leave or permission,” or liberty of doing as one pleases, it passed to that of “the ability or strength with which one is endued,” then to that of the “power of authority,” the right to exercise power, e.g., Matt. 9:6; 21:23; 2 Cor.10:8; or “the power of rule or government,” the power of one whose will and commands must be obeyed by others, e.g., Matt. 28:18; John 17:2; Jude 25; Rev. 12:10; 17:13; more specifically of apostolic “authority,” 2 Cor. 10:8; 13:10; the “power” of judicial decision, John 19:10; of “managing domestic affairs,” Mark 13:34. By metonymy, or name-change (the substitution of a suggestive word for the name of the thing meant), it stands for “that which is subject to authority or rule,” Luke 4:6 (RV, “authority,” for the kjv “power”); or, as with the English “authority,” “one who possesses authority, a ruler, magistrate,” Rom. 13:1-3; Luke 12:11; Titus 3:1; or “a spiritual potentate,” e.g., Eph. 3:10; 6:12; Col. 1:16; 2:10, 15; 1 Pet. 3:22. The RV usually translates it “authority.”

In 1 Cor. 11:10 it is used of the veil with which a woman is required to cover herself in an assembly or church, as a sign of the Lord’s “authority” over the church. See JURISDICTION, LIBERTY, POWER, RIGHT, STRENGTH.

2. epitage (έπιταγή, 2003), an injunction (from epi, “upon,” tasso, “to order”), is once rendered “authority,” Titus 2:15 (rv, marg. “commandment”). See commandment.

3. huperoche (ύπεροχή, 5247), primarily, “a projection, eminence,” as a mountain peak, hence, metaphorically, “pre-eminence, superiority, excellency,” is once rendered “authority,” 1 Tim. 2:2, kjv (marg., “eminent place”), RV, “high place,” of the position of

magistrates; in 1 Cor. 2:1, “excellency” (of speech). Cf. huperecho, “to surpass.” See EXCELLENCY.!

4. dunastes (δυνάστης, 1413), akin to dunamis, “power,” (Eng., “dynasty,”) signifies “a potentate, a high officer”; in Acts 8:27, of a high officer, it is rendered “of great authority”; in Luke 1:52, RV, “princes,” (kjv, “the mighty”); in 1 Tim. 6:15 it is said of God (“Potentate”). See mighty, potentate.!

1. exousiazo (έξουσιάζω, 1850), akin to A, No. 1, signifies “to exercise power,” Luke 22:25; 1 Cor. 6:12; 7:4 (twice). See power.!

2. katexousiazo (εύωδία, 2715), kata, “down,” intensive, and No. 1, “to exercise authority upon,” is used in Matt. 20:25, and Mark 10:42.!

3. authenteo (αυθεντέω, 831), from autos, “self,” and a lost noun hentes, probably signifying working (Eng., “authentic”), “to exercise authority on one’s own account, to domineer over,” is used in 1 Tim. 2:12, kjv, “to usurp authority,” RV, “to have dominion.” In the earlier usage of the word it signified one who with his own hand killed either others or himself. Later it came to denote one who acts on his own “authority”; hence, “to exercise authority, dominion.” See dominion, Note.f

phthinoporinos (φθινοπωρινός, 5352), an adjective signifying autumnal (from phthinoporon, “late autumn,” from phthino, “to waste away,” or “wane,” and opora, “autumn”), is used in Jude 12, where unfruitful and worthless men are figuratively described as trees such as they are at the close of “autumn,” fruitless and leafless (kjv, “trees whose fruit withereth”).f

ischuo (ισχύω, 2480) signifies (a) “to be strong in body, to be robust, in sound health,” Matt. 9:12; Mark 2:17; (b) “to have power,” as of the gospel, Acts 19:20; to prevail against, said of spiritual enemies, Rev. 12:8; of an evil spirit against exorcists, Acts 19:16; (c) “to be of force, to be effective, capable of producing results,” Matt. 5:13 (“it is good for nothing”; lit., “it availeth nothing”); Gal. 5:6; in Heb. 9:17 it apparently has the meaning “to be valid” (RV, “for doth it ever avail ...?”, for kjv, “it is of no strength”). It is translated “avail” with reference to prayer, in Jas. 5:16; cf. the strengthened form exischuo in Eph. 3:18. See able, can, good, may, prevail, STRENGTH, WHOLE, WORK.

ekdikeo (έκδικέω, 1556), ek, “from,” dike, “justice,” i.e., that which proceeds from justice, means (a) “to vindicate a person’s right,” (b) “to avenge a thing.” With the meaning (a), it is used in the parable of the unjust judge, Luke 18:3, 5, of the “vindication” of the rights of the widow; with the meaning (b) it is used in Rev. 6:10 and 19:2, of the act of God in “avenging” the blood of the saints; in 2 Cor. 10:6, of the apostle’s readiness to use his apostolic authority in punishing disobedience on the part of his readers; here the rv substitutes “avenge” for the kjv, “revenge”; in Rom. 12:19 of “avenging” oneself, against which the believer is warned.^

Note: In Rev. 18:20, the kjv mistranslates krino and krima “hath avenged you”; rv, “hath judged your judgment.”

1. ekdikos (εκδικος, 1558), primarily, “without law,” then, “one who exacts a penalty from a person, an avenger, a punisher,” is used in Rom. 13:4 of a civil authority in the discharge of his function of executing wrath on the evildoer (kjv, wrongly, “revenger”); in 1 Thess. 4:6, of God as the avenger of the one who wrongs his brother, here particularly in the matter of adultery.^

2. ekdikesis (έκδίκησις, 1557), vengeance,” is used with the verb poieo, “to make,”

i.e., to avenge, in Luke 18:7-8; Acts 7:24; twice it is used in statements that “vengeance” belongs to God, Rom. 12:19; Heb. 10:30. In 2 Thess. 1:8 it is said of the act of divine justice which will be meted out to those who know not God and obey not the gospel, when the Lord comes in flaming fire at His second advent. In the divine exercise of judgment there is no element of vindictiveness, nothing by way of taking revenge. In Luke 21:22, it is used of the “days of vengeance” upon the Jewish people; in 1 Pet. 2:14, of civil governors as those who are sent of God “for vengeance on evildoers” (kjv, “punishment”); in 2 Cor. 7:11, of the “self-avenging” of believers, in their godly sorrow for wrong doing, rv, “avenging,” for kjv, revenge. See punishment, vengeance.^

1. ekklino (έκκλίνώ, 1578), “to turn away from, to turn aside,” lit., “to bend out of” (ek, “out,” klino, “to bend”), is used in Rom. 3:12, of the sinful condition of mankind, kjv, “gone out of the way,” RV, “turned aside”; in Rom. 16:17, of turning away from those who cause offenses and occasions of stumbling (kjv, “avoid”); in 1 Pet. 3:11 of turning away from evil (kjv, “eschew”). See eschew, way.^

2. ektrepo (έκτρέπώ, 1624), lit., “to turn or twist out,” is used in the passive voice in Heb. 12:13, “that which is lame be not turned out of the way” (or rather, “put out of joint”); in the sense of the middle voice (though passive in form) of turning aside, or turning away from, 2 Tim. 4:4 (kjv, “shall be turned unto fables,” RV, “shall turn aside”); in 1 Tim. 1:6, of those who, having swerved from the faith, have turned aside unto vain talking; in 5:15, of those who have turned aside after Satan; in 6:20, RV, of “turning away from (kjv, ‘avoiding’) profane babblings and oppositions of the knowledge which is falsely so called.” See turn. In the Sept., Amos 5:8.^

3. paraiteomai (παραιτέομαι, 3868), lit., “to ask aside” (para, “aside,” aiteo, “to ask”), signifies (a) “to beg of (or from) another,” Mark 15:6, in the most authentic mss.;

(b) “to deprecate,” (1) “to entreat (that) not,” Heb. 12:19; (2) “to refuse, decline, avoid,”

1 Tim. 4:7; 5:11; 2 Tim. 2:23; Titus 3:10 (see No. 4 for v. 9); Heb. 12:25; (c) “to beg off, ask to be excused,” Luke 14:18-19 (some would put Heb. 12:25 here). See excuse, INTREAT, REFUSE, REJECT.^

4. periistemi (περιίστημι, 4026), in the active voice, means “to stand around” (peri,

“around,” histemi, “to stand”), John 11:42; Acts 25:7; in the middle voice, “to turn oneself about,” for the purpose of avoiding something, “to avoid, shun,” said of profane babblings, 2 Tim. 2:16; of foolish questions, genealogies, strife, etc., Titus 3:9 (kjv, “avoid”). See shun, stand.^

5. stello (στέλλώ, 4724), “to place,” sometimes signifies, in the middle voice, “to take care against a thing, to avoid,” 2 Cor. 8:20; in 2 Thess. 3:6, “of withdrawing from a person.” See withdraw.^

1. egeiro (έγείρω, 1453) is used, (a) in the active voice, of “arousing a person from sleep” in Matt. 8:25 of the act of the disciples in awaking the Lord; in Acts 12:7, of the awaking of Peter, RV, “awake him”; (b) in the passive voice, with a middle significance, of the virgins, in “arousing themselves” from their slumber, Matt. 25:7; in Rom. 13:11, and Eph. 5:14, metaphorically, “of awaking from a state of moral sloth. See arise, lift, RAISE, REAR, RISE, STAND, TAKE.

2. diegeiro (διεγείρω, 1326), is used of “awaking from natural sleep,” Matt. 1:24;

Mark 4:38; of the act of the disciples in “awaking” the Lord, Luke 8:24 (cf. egeiro, in Matt. 8:25); metaphorically, “of arousing the mind,” 2 Pet. 1:13; 3:1. See arise, raise, stir UP.

3. eknepho (έκνηφω, 1594), primarily, “to return to one’s sense from drunkenness, to become sober,” is so used in the Sept., e.g., Gen. 9:24; metaphorically, in Joel 1:5; Hab. 2:7; lit., in 2:19, of the words of an idolater to an image; in the NT in 1 Cor. 15:34, “Awake up righteously and sin not” (rv), suggesting a return to soberness of mind from the stupor consequent upon the influence of evil doctrine.^

4. exupnizo (έξυπνίζω, 1852), from ek, “out of,” and hupnos, “sleep,” “to rouse a person out of sleep,” is used metaphorically, in John 11:11.^

5. diagregoreo (διαγρήγορέω, 1235), dia, intensive, gregoreo, “to watch,” is used in Luke 9:32, rv, “were fully awake.” kjv “were awake.”^

Note: This word is to be taken in connection with various verbs. The verb airo, “to seize, to lift up, take away,” is translated “away with,” in Luke 23:18; John 19:15; Acts 21:36; 22:22, implying a forcible removal for the purpose of putting to death. See bear, No. 9.

deos (φοβέω, 5399d), “awe,” is so rendered in Heb. 12:28, rv; the previous word “reverence” represents the inferior reading aidos (see shamefastness).

axine (άξίνή, 513), “an axe,” akin to agnumi, “to break,” is found in Matt. 3:10, and Luke 3:9.^

1. spemologos (σπερμολόγος, 4691), “a babbler,” is used in Acts 17:18. Primarily an adjective, it came to be used as a noun signifying a crow, or some other bird, picking up seeds (sperma, “a seed,” lego, “to collect”). Then it seems to have been used of a man accustomed to hang about the streets and markets, picking up scraps which fall from loads; hence a parasite, who lives at the expense of others, a hanger on.

Metaphorically it became used of a man who picks up scraps of information and retails them secondhand, a plagiarist, or of those who make a show, in unscientific style, of knowledge obtained from misunderstanding lectures. Prof. Ramsay points out that there does not seem to be any instance of the classical use of the word as a “babbler” or a mere talker. He finds in the word a piece of Athenian slang, applied to one who was outside any literary circle, an ignorant plagiarist. other suggestions have been made, but without satisfactory evidence.f

2. kenophonia (κενοφωνία, 2757), “babbling” (from kenos, “empty,” and phone, “a sound”), signifies empty discussion, discussion on useless subjects, 1 Tim. 6:20 and 2 Tim. 2:16.f

1. brephos (βρέφος, 1025) denotes (a) “an unborn child,” as in Luke 1:41, 44; (b) “a newborn child, or an infant still older,” Luke 2:12, 16; 18:15; Acts 7:19; 2 Tim. 3:15; 1 Pet. 2:2. See child, iNFANT.f

2. nepios (νηπιος, 3516), lit., “without the power of speech,” denotes “a little child,” the literal meaning having been lost in the general use of the word. It is used (a) of “infants,” Matt. 21:16; (b) metaphorically, of the unsophisticated in mind and trustful in disposition, Matt. 11:25 and Luke 10:21, where it stands in contrast to the wise; of those who are possessed merely of natural knowledge, Rom. 2:20; of those who are carnal, and have not grown, as they should have done, in spiritual understanding and power, the spiritually immature, 1 Cor. 3:1, those who are so to speak partakers of milk, and “without experience of the word of righteousness,” Heb. 5:13; of the Jews, who, while the Law was in force, were in a state corresponding to that of childhood, or minority, just as the word “infant” is used of a minor, in English law, Gal. 4:3, “children”; of believers in an immature condition, impressionable and liable to be imposed upon instead of being in a state of spiritual maturity, Eph. 4:14, “children.” “Immaturity” is always associated with this word. See child, No. 7.f

Note: The corresponding verb, nepiazo, is found in 1 Cor. 14:20, where believers are exhorted to be as “babes” (RV) in malice, unable to think or speak maliciously.^

notos (νωτος, 3577), “the back,” is derived from a root noD, signifying “to bend, curve.” It is used in Rom. 11:10.f

1. opiso (οπίσω, 3694), connected with hepomai, “to follow,” is used adverbially, of

place, with the meaning “back,” “backward,” in the phrase eis ta opiso, lit., “unto the things behind,” in Mark 13:16; Luke 9:62; 17:31; John 6:66; 18:6; 20:14. Cf. Phil. 3:13, “the things which are behind. See behind.

f Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

2. opisthen (όπισθεν, 3693), “of place, behind, after,” is rendered “backside” in Rev. 5:1; kjv (rv, “back”). See behind.

katalalos (κατάλαλος, 2637), a “backbiter,” and katalalia (κατάλαλος, 2636), “backbiting,” are formed from kata, “against,” and laleo, “to speak.” Katalalos is used in

Rom. 1:30.! Katalalia is translated “evil speaking” in 1 Pet. 2:1, “backbiting” in 2 Cor. 12:20.!

Note: The corresponding verb katalaleo the rv translates “speak against,” in its five occurrences, Jas. 4:11 (three times); 1 Pet. 2:12, and 3:16; v, “speak evil,” in all the passages except 1 Pet. 2:12.!

1. kakos (κακός, 2556) indicates the lack in a person or thing of those qualities which should be possessed; it means “bad in character” (a) morally, by way of thinking, feeling or acting, e.g., Mark 7:21, “thoughts”; 1 Cor. 15:33, “company”; Col. 3:5, “desire”; 1 Tim. 6:10, “all kinds of evil”; 1 Pet. 3:9, “evil for evil”; (b) in the sense of what is injurious or baneful, e.g., the tongue as “a restless evil,” Jas. 3:8; “evil beasts,” Titus 1:12; “harm,” Acts 16:28; once it is translated “bad,” 2 Cor. 5:10. It is the opposite of

2. poneros (πονηρός, 4190), connected with ponos, “labor,” expresses especially the “active form of evil,” and is practically the same in meaning as (b), under No. 1. It is used, e.g., of thoughts, Matt. 15:19 (cf. kakos, in Mark 7:21); of speech, Matt. 5:11 (cf. kakos, in 1 Pet. 3:10); of acts 2 Tim. 4:18. Where kakos and poneros are put together, kakos is always put first and signifies “bad in character, base,” poneros, “bad in effect, malignant”: see 1 Cor. 5:8, and Rev. 16:2. Kakos has a wider meaning, poneros a stronger meaning. Poneros alone is used of Satan and might well be translated “the malignant one,” e.g., Matt. 5:37 and five times in 1 John (2:13-14; 3:12; 5:18-19, RV); of demons, e.g., Luke 7:21. Once it is translated bad, Matt. 22:10. See evil, grievous,

3. sapros (σαπρός, 4550), “corrupt, rotten” (akin to sepo, “to rot”), primarily, of vegetable and animal substances, expresses what is of poor quality, unfit for use, putrid.

It is said of a tree and its fruit, Matt. 7:17-18; 12:33; Luke 6:43; of certain fish, Matt. 13:48 (here translated “bad”); of defiling speech, Eph. 4:29. See corrupt.!

1. glossokomon (γλωσσόκομον, 1101), from glossa, “a tongue,” and komeo, “to tend,” was, firstly, “a case” in which to keep the mouthpiece of wind instruments; secondly, “a small box” for any purpose, but especially a “casket or purse,” to keep money in. It is used of the “bag” which Judas carried, John 12:6; 13:29; in the Sept. of 2 Chron. 24:8, 10, used of the “box” appointed by King Joash for offerings for the repair of the Temple.f

2. ballantion (βαλάντιον, 905), from ballo, “to cast,” “a money-box or purse,” is found in Luke’s gospel, four times, 10:4; 12:33 (kjv, “bag”); 22:35-36. See PURSE.f

Note: Zone, “a girdle or belt,” also served as “a purse for money,” Matt. 10:9; Mark 6:8. See girdle.

episkeuazo (άποσκευάζω, 643), “to furnish with things necessary”; in the middle voice, “to furnish for oneself”; it was used of equipping baggage animals for a journey; in Acts 21:15, rv, it is translated “we took up our baggage” (kjv, “we took up our carriages”). The form is the 1st aorist participle, and lit. means “having made ready (the things that were necessary for the journey).”^

zugos (ζυγός, 2218), “a yoke,” also has the meaning of “a pair of scales,” Rev. 6:5.

1. speira (σπείρα, 4686), primarily “anything round,” and so “whatever might be wrapped round a thing, a twisted rope,” came to mean “a body of men at arms,” and was the equivalent of the Roman manipulus. It was also used for a larger body of men, a cohort, about 600 infantry, commanded by a tribune. It is confined to its military sense. See, e.g., Matt. 27:27, and corresponding passages.

2. desmos (δεσμόν, 1199), “a band, fetter, anything for tying” (from deo, “to bind, fasten with chains, etc.”), is sometimes translated “band,” sometimes “bond”; “bands,” in Luke 8:29; Acts 16:26; 22:30, kjv only. In the case of the deaf man who had an impediment in his speech, whom the Lord took aside, Mark 7:35, the kjv says “the string of his tongue was loosed”; the rv, more literally, “the bond of his tongue. See bond, CHAIN, STRING.

3. sundesmos (σύνδεσμος, 4886), an intensive form of No. 2, denoting “that which binds firmly together,” is used metaphorically of the joints and bands of the mystic body of Christ, Col. 2:19; otherwise in the following phrases, “the bond of iniquity,” Acts 8:23; “the bond of peace,” Eph. 4:3; “the bond of perfectness,” Col. 3:14. See BOND.f

4. zeukteria (ζευκτηρία, 2202), “a bond” (connected with zugos, “a yoke”), is found once, of the rudder band of a ship, Acts 27:40.f

poieo sustrophen (ποιέω, 4160, ποιέω, 4963), Acts 23:12, of the Jews who “banded

together” with the intention of killing Paul, consists of the verb poieo, “to make,” and the

noun sustrophe, primarily “a twisting up together, a binding together”; then, “a secret combination, a conspiracy.” Accordingly it might be translated “made a conspiracy.” The noun is used elsewhere in 19:40. See concourse.^

1. trapeza (τράπεζα, 5132), primarily “a table,” denotes (a) an eating-table, e.g., Matt. 15:27; (b) food, etc. placed on “a table,” Acts 6:2; 16:34; (c) “a feast, a banquet,” 1 Cor. 10:21; (d) “the table or stand” of a moneychanger, where he exchanged money for a fee, or dealt with loans and deposits, Matt. 21:12; Mark 11:15; Luke 19:23; John 2:15. See MEAT, TABLE.

2. trapezites (τραπεζίτής, 5133), a “moneychanger, broker, banker”; translated “bankers” in Matt. 25:27, RV (kjv, “exchangers”).^

1. baptisma (βάπτισμα, 908), “baptism,” consisting of the processes of immersion,

submersion and emergence (from bapto, “to dip”), is used (a) of John’s “baptism,” (b) of Christian “baptism,” see B. below; (c) of the overwhelming afflictions and judgments to which the Lord voluntarily submitted on the cross, e.g., Luke 12:50; (d) of the sufferings His followers would experience, not of a vicarious character, but in fellowship with the sufferings of their Master. Some mss. have the word in Matt. 20:22-23; it is used in Mark 10:38-39, with this meaning.

2. baptismos (βαπτισμός, 909), as distinct from baptisma (the ordinance), is used of the “ceremonial washing of articles,” Mark 7:4, 8, in some texts; Heb. 9:10; once in a general sense, Heb. 6:2.^ See washing.

3. baptistes (Βαπτιστής, 910), “a baptist,” is used only of John the Baptist, and only in the Synoptists, 14 times.

baptizo (βαπτίζω, 907), “to baptize,” primarily a frequentative form of bapto, “to dip,” was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another, etc. Plutarchus uses it of the drawing of wine by dipping the cup into the bowl (Alexis, 67) and Plato, metaphorically, of being overwhelmed with questions (Euthydemus, 277 D).

It is used in the NT in Luke 11:38 of washing oneself (as in 2 Kings 5:14, “dipped himself,” Sept.); see also Isa. 21:4, lit., “lawlessness overwhelms me.” In the early chapters of the four Gospels and in Acts 1:5; 11:16; 19:4, it is used of the rite performed by John the Baptist who called upon the people to repent that they might receive remission of sins. Those who obeyed came “confessing their sins,” thus acknowledging their unfitness to be in the Messiah’s coming kingdom. Distinct from this is the “baptism” enjoined by Christ, Matt. 28:19, a “baptism” to be undergone by believers, thus witnessing to their identification with Him in death, burial and resurrection, e.g.,

Acts 19:5; Rom. 6:3-4; 1 Cor. 1:13-17; 12:13; Gal. 3:27; Col. 2:12. The phrase in Matt. 28:19, “baptizing them into the Name” (RV; cf. Acts 8:16, RV), would indicate that the “baptized” person was closely bound to, or became the property of, the one into whose name he was “baptized.”

In Acts 22:16 it is used in the middle voice, in the command given to Saul of Tarsus, “arise and be baptized,” the significance of the middle voice form being “get thyself baptized.” The experience of those who were in the ark at the time of the Flood was a figure or type of the facts of spiritual death, burial, and resurrection, Christian “baptism”

being an antitupon, “a corresponding type,” a “like figure,” 1 Pet. 3:21. Likewise the nation of Israel was figuratively baptized when made to pass through the Red Sea under the cloud, 1 Cor. 10:2. The verb is used metaphorically also in two distinct senses: firstly, of “baptism” by the Holy Spirit, which took place on the Day of Pentecost; secondly, of the calamity which would come upon the nation of the jews, a “baptism” of the fire of divine judgment for rejection of the will and word of God, Matt. 3:11; Luke 3:16.

barbaros (βάρβαρος, 915) properly meant “one whose speech is rude, or harsh”; the word is onomatopoeic, indicating in the sound the uncouth character represented by the repeated syllable “bar-bar.” Hence it signified one who speaks a strange or foreign language. See 1 Cor. 14:11. It then came to denote any foreigner ignorant of the Greek language and culture. After the Persian war it acquired the sense of rudeness and brutality. In Acts 28:2, 4, it is used unreproachfully of the inhabitants of Malta, who were of Phoenician origin. So in Rom. 1:14, where it stands in distinction from Greeks, and in implied contrast to both Greeks and Jews. Cf. the contrasts in Col. 3:11, where all such distinctions are shown to be null and void in Christ. “Berber” stood similarly in the language of the Egyptians for all non-Egyptian peoples.f

gumnos (γυμνός, 1131), “naked,” is once translated “bare,” 1 Cor. 15:37, where, used of grain, the meaning is made clearer by translating the phrase by “a bare grain,” rv. See NAKED.

krithe (κριθη, 2915), “barley,” is used in the plural in Rev. 6:6.f

krithinos (κρίθινος, 2916) signifies “made of barley,” John 6:9, 13.f

apotheke (άποθηκη, 596), lit., “a place where anything is stored” (Eng., “apothecary”), hence denoted a garner, granary, barn, Matt. 3:12; 6:26; 13:30; Luke 3:17; 12:18, 24. See also under GARNER.f

Note: For tameion, “a storehouse, store-chamber,” more especially “an inner chamber or secret room,” Matt. 6:6; 24:26; Luke 12:3, 24, see CHAMBER.f

1. steiros (στείρος, 4723), from a root ste^D meaning “hard, firm” (hence Eng., “sterile”), signifies “barren, not bearing children,” and is used with the natural significance three times in the Gospel of Luke, 1:7, 36; 23:29; and with a spiritual significance in Gal. 4:27, in a quotation from Isa. 54:1. The circumstances of Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the apostle to the contrast between the works of the Law and the promise by graced

2. argos (άργός, 692), denoting “idle, barren, yielding no return, because of inactivity,” is found in the best mss. in Jas. 2:20 (RV, “barren”); it is rendered “barren” in

2 Pet. 1:8, kjv, (RV, “idle”). In Matt. 12:36, the “idle word” means the word that is

1. agenes (άγενής, 36), “of low birth” (a, negative, genos, “family, race”), hence denoted “that which is of no reputation, of no account,” 1 Cor. 1:28, “the base things of the world,” i.e., those which are of no account or fame in the world’s esteem. That the neuter plural of the adjective bears reference to persons is clear from verse 26/fl

2. tapeinos (ταπεινός, 5011), primarily “that which is low, and does not rise far from the ground,” as in the Sept. of Ezek. 17:24, hence, metaphorically, signifies “lowly, of no degree.” So the RV in 2 Cor. 10:1. Cf. Luke 1:52 and Jas. 1:9, “of low degree.” Cf.

tapeinophrosune, “lowliness of mind,” and tapeinoo, “to humble.” See cast, Note (7),

3. agoraios (άγοραιος, 60), translated in the kjv of Acts 17:5 “of the baser sort,” rv, “of the rabble,” signifies, lit., “relating to the market place”; hence, frequenting markets, and so sauntering about idly. It is also used of affairs usually transacted in the marketplace, and hence of judicial assemblies, Acts 19:38, rv “courts” (kjv, “law”); the margin in both rv and kjv has “court days are kept.” See courts

1. kophinos (κόφινος, 2894) was “a wicker basket,” originally containing a certain measure of capacity, Matt. 14:20; 16:9; Mark 6:43 (RV, “basketfuls”); 8:19; Luke 9:17; 13:8 in some mss.; John 6:13.^

2. spuris (σπυρίς, 4711), or sphuris, signifies “something round, twisted or folded

together” (connected with speira, “anything rolled into a circle”; Eng., “sphere”); hence a reed basket, plaited, a capacious kind of hamper, sometimes large enough to hold a man, Matt. 15:37; 16:10; Mark 8:8, 20 (RV, “basketfuls”); Acts 9:25.^

3. sargane (σαργάνη, 4553) denotes (a) “a braided rope or band,” (b) “a large basket made of ropes, or a wicker “basket” made of entwined twigs, 2 Cor. 11:33. That the “basket” in which Paul was let down from a window in Damascus is spoken of by Luke

as a spuris, and by Paul himself as a sargane, is quite consistent, the two terms being used for the same article.^

nipter (νιπτήρ, 3537), the vessel into which the Lord poured water to wash the

disciples’ feet, was “a large ewer,” John 13:5. The word is connected with the verb nipto, “to wash.”^

nothos (νόθος, 3541) denotes “an illegitimate child, one born out of lawful wedlock,” Heb. 12:8.!

louo (λούω, 3068) signifies “to bathe or to wash.” In John 13:10 the RV “bathed” is necessary to distinguish the act from the washing of feet. See wash.

polemos (πόλεμος, 4171), “a war,” is incorrectly rendered “battle” in the kjv of 1 Cor. 14:8; Rev. 9:7, 9; 16:14; 20:8; RV, invariably, “war.”

kolpos (κόλπος, 2859), translated “bay” in the RV of Acts 27:39, is wider than a “creek” (kjv). Eng., “gulf,” is connected. See bosom.

aigialos (αιγιαλός, 123), translated “shore” in the kjv in each place where it is used, Matt. 13:2, 48; John 21:4; Acts 21:5; 27:39-40, is always in the RV translated “beach.” It is derived from a root signifying “to press, drive”; aigis denotes “a wind-storm.”!

dokos (δοκός, 1385), “a beam,” is perhaps etymologically connected with the root

dekU, seen in the word dechomai, “to receive,” “beams” being received at their ends into walls or pieces of timber. The Lord used it metaphorically, in contrast to a mote, “of a great fault, or vice,” Matt. 7:3-5; Luke 6:41-42.!

1. bastazo (βαστάζω, 941) signifies “to support as a burden.” It is used with the meaning (a) “to take up,” as in picking up anything stones, John 10:31; (b) “to carry” something, Matt. 3:11; Mark 14:13; Luke 7:14; 22:10; Acts 3:2; 21:35; Rev. 17:7; “to carry” on one’s person, Luke 10:4; Gal. 6:17; in one’s body, Luke 11:27; “to bear” a name in testimony, Acts 9:15; metaphorically, of a root “bearing” branches, Rom. 11:18;

(c) “to bear” a burden, whether physically, as of the cross, John 19:17, or metaphorically in respect of sufferings endured in the cause of Christ, Luke 14:27; Rev. 2:3; it is said of physical endurance, Matt. 20:12; of sufferings “borne” on behalf of others, Matt. 8:17; Rom. 15:1; Gal. 6:2; of spiritual truths not able to be “borne,” John 16:12; of the refusal to endure evil men, Rev. 2:2; of religious regulations imposed on others, Acts 15:10; of the burden of the sentence of God to be executed in due time, Gal. 5:10; of the effect at the judgment seat of Christ, to be “borne” by the believer for failure in the matter of discharging the obligations of discipleship, Gal. 6:5; (d) to “bear” by way of carrying off, John 12:6; 20:15. See carry, take.!

2. phero (φέρω, 5342), “to bring or bear,” is translated in the RV by the latter verb in Luke 23:26; John 2:8 (twice); 12:24; 15:2 (twice); Heb. 13:13. See bring, No. 1 and words there.

3. anaphero (άναφέρω, 399), No. 2, with ana, up, is used of “leading persons up to a higher place,” and, in this respect, of the Lord’s ascension, Luke 24:51. It is used twice of the Lord’s propitiatory sacrifice, in His bearing sins on the cross, Heb. 9:28 and 1 Pet. 2:24; the kjv margin, “to the tree,” is to be rejected. The kjv text, “on,” and the rv “upon” express the phrase rightly. See bring, carry, lead, offer.

4. ekphero (έκφέρω, 1627), No. 2, with ek, “out,” is used, literally, “of carrying something forth, or out,” e.g., a garment, Luke 15:22; sick folk, Acts 5:15; a corpse, Acts 5:6; 9-10; of the impossibility of “carrying” anything out from this world at death, 1 Tim. 6:7. The most authentic mss. have this word in Mark 8:23, of the blind man, whom the Lord brought out of the village (rv). It is also used of the earth, in “bringing forth” produce, Heb. 6:8. See bring, carry.^

5. periphero (περιφέρω, 4064), No. 2, with peri, “about,” signifies “to carry about, or bear about,” and is used literally, of carrying the sick Mark 6:55, or of physical sufferings endured in fellowship with Christ, 2 Cor. 4:10; metaphorically, of being “carried” about by different evil doctrines, Eph. 4:14; Heb. 13:9; Jude 12. See carry.

6. hupophero (ύποφέρω, 5297), lit., “to bear up under,” is best rendered by “endure,” as 1 Cor. 10:13, RV, of enduring temptations; of “enduring” persecutions, 2 Tim. 3; grief,

7. phoreo (φορέω, 5409), a frequentative form of phero, is to be distinguished from it as denoting, not a simple act of bearing, but a continuous or habitual condition, e.g., of the civil authority in “bearing” the sword as symbolic of execution, Rom. 13:4; of a natural state of bodily existence in this life, spoken of as “the image of the earthy,” and the spiritual body of the believer hereafter, “the image of the heavenly,” 1 Cor. 15:49, the word “image” denoting the actual form and not a mere similitude. See wear.

8. tropophoreo (τροποφορέω, 5159), from tropos, “a manner,” and phoreo, “to endure,” is found in Acts 13:18, where some ancient authorities have the verb trophophoreo, “He bare them as a nursing father,” (from trophos, “a feeder, a nurse,” and phoreo, “to carry”).f

9. airo (αίρω, 142) signifies (a) “to raise up to lift, to take upon oneself and carry what has been raised, physically” (its most frequent use), or as applied to the mind, “to suspend, to keep in suspense,” as in John 10:24, lit., “How long doth thou suspend our souls?”; (b) “to take away what is attached to anything, to remove,” as of Christ, in taking (or “bearing,” marg.) away the sin of the world, John 1:29; Christ “was manifested to take away sins,” 1 John 3:5, where, not the nature of the Atonement is in view, but its effect in the believer’s life. See carry, doubt, No. 6, lift, loose, put, No. 17, remove,

10. poieo (ποιέω, 4160), “to do,” sometimes means “to produce, bear,” Luke 8:8;

11. stego (στέγω, 4722), primarily “to protect, or preserve by covering,” hence means “to keep off something which threatens, to bear up against, to hold out against, and so to endure, bear, forbear,” 1 Cor. 9:12. The idea of supporting what is placed upon a thing is prominent in 1 Thess. 3:1, 5 (“forbear”), and 1 Cor. 13:7. See forbear and suffer.^

12. anechomai (άνέχομαι, 430) signifies “to hold up against a thing and so to bear

with” (ana, “up,” and echomai, the middle voice of echo, “to have, to hold”), e.g., Matt. 17:7; 1 Cor. 4:12; 2 Cor. 11:1, 4, 19-20; Heb. 13:22, etc. See endure, forbear, suffer.

13. metriopatheo (μετριοπαθέω, 3356), “to treat with mildness, or moderation, to

bear gently with” (metrios, “moderate,” andpascho, “to suffer”), is used in Heb. 5:2 (rv and kjv marg.). The idea is that of not being unduly disturbed by the faults and ignorance of others or rather perhaps of feeling in some measure, in contrast to the full feeling with

expressed in the verb sumpatheo in 4:15, with reference to Christ as the High Priest. See COMPASSION, No. 5/ft

14. makrothumeo (μακροθυμέω, 3114), “to be long-tempered” (makros, “long,”

thumos, “temper”), is translated “is longsuffering over” in Luke 18:7, RV (kjv, “bear long with”). See patient, suffer.

(3) In 1 Cor. 10:13 the adjective anthropinos “human” (from anthropos, “man”) is translated “is common to man,” kjv (rv, “man can bear”).

(4) For karpophoreo, “to bear fruit,” e.g., Mark 4:20, (karpos, “fruit,” and No. 7), kjv, “bring forth,” see fruit.

1. zoon (ζωον, 2226) primarily denotes “a living being” (zoe, “life”). The Eng., “animal,” is the equivalent, stressing the fact of life as the characteristic feature. In Heb. 13:11 the kjv and the RV translate it “beasts” (“animals” would be quite suitable). In 2 Pet. 2:12 and Jude 10, the kjv has “beasts,” the rv “creatures.” In the Apocalypse, where the word is found some 20 times, and always of those beings which stand before the throne of God, who give glory and honor and thanks to Him, 4:6, and act in perfect harmony with His counsels, 5:14; 6:1-7, e.g., the word “beasts” is most unsuitable; the

rv, “living creatures,” should always be used; it gives to zoon its appropriate significance. See creature.

2. therion (θήρίον, 2342), to be distinguished from zoon, almost invariably denotes “a wild beast.” In Acts 28:4, “venomous beast” is used of the viper which fastened on Paul’s hand. Zoon stresses the vital element, therion the bestial. The idea of a “beast” of prey is not always present. Once, in Heb. 12:20, it is used of the animals in the camp of Israel, such, e.g., as were appointed for sacrifice: But in the Sept. therion is never used of sacrificial animals; the word ktenos (see below) is reserved for these.

Therion, in the sense of wild “beast,” is used in the Apocalypse for the two antichristian potentates who are destined to control the affairs of the nations with Satanic power in the closing period of the present era, 11:7; 13:1-18; 14:9, 11; 15:2; 16:2, 10, 13; 17:3-17; 19:19-20; 20:4, 10.

3. ktenos (κτηνος, 2934) primarily denotes “property” (the connected verb ktaomai means “to possess”); then, “property in flocks and herds.” In Scripture it signifies, (a) a “beast” of burden, Luke 10:34; Acts 23:24, (b) “beasts” of any sort, apart from those

signified by therion (see above), 1 Cor. 15:39; Rev. 18:13, (c) animals for slaughter; this meaning is not found in the NT, but is very frequent in the Sept.f

4. tetrapous (τετράπους, 5074), “a fourfooted beast” (tetra, “four,” and pous, “a foot”) is found in Acts 10:12; 11:6; Rom. 1:23.f

5. sphagion (σφάγιον, 4968), from sphazo, “to slay,” denotes “a victim slaughtered for sacrifice, a slain beast,” Acts 7:42, in a quotation from Amos 5:25.f

1. dero (δέρω, 1194), from a root derD, “skin” (derma, “a skin,” cf. Eng., “dermatology”), primarily “to flay,” then “to beat, thrash or smite,” is used of the treatment of the servants of the owner of the vineyard by the husbandmen, in the parable in Matt. 21:35; Mark 12:3, 5; Luke 20:10-11; of the treatment of Christ, Luke 22:63, RV, “beat,” for kjv, “smote”; John 18:23; of the followers of Christ, in the synagogues, Mark 13:9; Acts 22:19; of the punishment of unfaithful servants, Luke 12:47-48; of the “beating” of apostles by the High Priest and the Council of the Sanhedrin, Acts 5:40; by magistrates, 16:37. The significance of flogging does not always attach to the word; it is used of the infliction of a single blow, John 18:23; 2 Cor. 11:20, and of “beating” the air,

1 Cor. 9:26. The usual meaning is that of “thrashing or cudgelling,” and when used of a blow it indicates one of great violence. See SMiTE.f

2. tupto (τύπτω, 5180), from a root tupD, meaning “a blow,” (tupos, “a figure or print:” (Eng., “type”) denotes “to smite, strike, or beat,” usually not with the idea of giving a thrashing as with dero. It frequently signifies a “blow” of violence, and, when used in a continuous tense, indicates a series of “blows.” In Matt. 27:30 the imperfect tense signifies that the soldiers kept on striking Christ on the head. So Mark 15:19. The most authentic mss. omit it in Luke 22:64. In that verse the wordpaio, “to smite,” is used of the treatment given to Christ (dero in the preceding verse). The imperfect tense of the verb is again used in Acts 18:17, of the beating given to Sosthenes. Cf. Acts 21:32, which has the present participle. It is used in the metaphorical sense of “wounding,” in 1 Cor. 8:12. See smite, strike, wound.

3. rhabdizo (ραβδίζω, 4463), “to beat with a rod, or stick, to cudgel,” is the verbal form of rhabdos, “a rod, or staff,” Acts 16:22; 2 Cor. 11:25.f

4. ballo (βάλλω, 906), “to throw or cast,” is once rendered “beat,” Acts 27:14 rv, of the tempestuous wind that “beat” down upon the ship. So the kjv margin. See cast.

5. epiballo (έπιβάλλω, 1911), No. 4, with epi “upon,” “to cast upon, or lay hands upon,” signifies to “beat” into, in Mark 4:37, of the action of the waves. See cast, No. 7, fall, No. 11, lay, put, No. 8, stretch, think, No. 15.

6. proskopto (προσκόπτω, 4350), “to stumble, to strike against” (pros, “to or against,” kopto, “to strike”), is once used of a storm “beating” upon a house, Matt. 7:27. See dash, stumble, and cf. proskomma and proskope, “a stumbling-block, offense.”

7. prospipto (προσπίπτω, 4363), “to fall upon” (pros, “to,”pipto, “to fall”), is translated “beat” in Matt. 7:25; elsewhere, “to fall down at or before.” See fall.

prosregnumi (προσρήγνυμι, 4366), “to break upon,” is translated “beat vehemently

upon, or against” (pros, “upon,” rhegnumi, “to break”), in Luke 6:48-49, of the violent action of a flood (rv, “brake”).!

Note: In Luke 10:30, the phrase lit. rendered “inflicting blows,” is translated “wounded” (kjv), rv, correctly, “beat.”

1. horaios (ώραϊος, 5611) describes “that which is seasonable, produced at the right time,” as of the prime of life, or the time when anything is at its loveliest and best (from hora, “a season,” a period fixed by natural laws and revolutions, and so the best season of the year). It is used of the outward appearance of whited sepulchres in contrast to the corruption within Matt. 23:27; of the Jerusalem gate called “Beautiful,” Acts 3:2, 10; of the feet of those that bring glad tidings, Rom. 10:15.!

In the Sept. it is very frequent, and especially in Genesis and the Song of Solomon. In Genesis it is said of all the trees in the garden of Eden, 2:9, especially of the tree of the knowledge of good and evil, 3:6; of the countenances of Rebekah, 26:7, Rachel, 29:17 and Joseph, 39:6. It is used five times in the Song of Solomon, 1:16; 2:14; 4:3 and 6:3, 5.

2. asteios (άστειος, asteios), connected with astu, “a city,” was used primarily “of that which befitted the town, town-bred” (corresponding Eng. words are “polite,” “polished,” connected with polis, “a town”; cf. “urbane,” from Lat., urbs, “a city”). Among Greek

writers it is set in contrast to agroikos, “rustic,” and aischros, “base,” and was used, e.g., of clothing. It is found in the NT only of Moses, Acts 7:20, “(exceeding) fair,” lit., “fair (to God),” and Heb. 11:23, “goodly” (kjv, “proper”). See fair, goodly, Note, proper.!

Notes: (1) In the Sept. it is far less frequent than horaios. It is said of Moses in Ex.

2:2; negatively, of Balaam’s procedure in the sight of God, Num. 22:32; of Eglon in Jud. 3:17.

(2) Asteios belongs to the realm of art, horaios, to that of nature. Asteios is used of that which is “beautiful” because it is elegant; horaios describes that which is “beautiful” because it is, in its season, of natural excellence.

(3) Kalos, “good,” describes that which is “beautiful” as being well proportioned in all its parts, or intrinsically excellent. See better, fair, good, etc.

1. neuo (νεύώ, 3506), lit., “to give a nod, to signify by a nod,” is used in John 13:24, of Peter’s beckoning to John to ask the Lord of whom He had been speaking; in Acts 24:10, of the intimation given by Felix to Paul to speak.fl

2. dianeuo (διανεύώ, 1269), “to express one’s meaning by a sign” (No. 1, with dia, “through,” used intensively), is said of the act of Zacharias, Luke 1:22 (rv, “continued making signs,” for kjv, “beckoned”). In Sept., Ps. 35:19, “wink.”fl

3. kataneuo (κατανεύώ, 2656), No. 1, with kata, “down,” intensive, is used of the fishermen-partners in Luke 5:7, “beckoned.”^

4. kataseio (κατασείώ, 2678), lit., “to shake down” (kata, “down,” seio, “to shake”), of shaking the hand, of waving, expresses a little more vigorously the act of “beckoning,” Acts 12:17; 13:16; 19:33; 21:40. Neuo and its compounds have primary reference to a movement of the head; kataseio, to that of the hand.fl

prepo (πρέπώ, 4241) means “to be conspicuous among a number, to be eminent, distinguished by a thing,” hence, “to be becoming, seemly, fit.” The adornment of good works “becometh women professing godliness,” 1 Tim. 2:10. Those who minister the truth are to speak “the things which befit the sound doctrine,” Titus 2:1. Christ, as a High Priest “became us,” Heb. 7:26. In the impersonal sense, it signifies “it is fitting, it becometh,” Matt. 3:15; 1 Cor. 11:13; Eph. 5:3; Heb. 2:10. See befit, comely.^

hieroprepes (ιεροπρεπής, 2412), from hieros, “sacred,” with the adjectival form of

prepo, denotes “suited to a sacred character, that which is befitting in persons, actions or things consecrated to God,” Titus 2:3, RV, “reverent,” kjv, “as becometh holiness,” (marg., “holy women”). Trench (Syn. Sec. xcii) distinguishes this word from kosmios, “modest,” and semnos, “grave, honorable.^

Notes: (1) The kjv translates the adverb axios, “as becometh,” in Rom. 16:2; Phil. 1:27 (rv corrects to “worthily” and “worthy”).

(3) For “become of no effect,” Gal. 5:4, kjv, rv, “severed from,” see abolish.

f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.

1. kline (κλίνη, 2825), akin to klino, “to lean” (Eng., “recline, incline” etc.), “a bed,” e.g., Mark 7:30, also denotes a “couch” for reclining at meals, Mark 4:21, or a “couch” for carrying the sick, Matt. 9:2, 6. The metaphorical phrase “to cast into a bed,” Rev.

2:22, signifies to afflict with disease (or possibly, to lay on a bier). In Mark 7:4 the kjv curiously translates the word “tables” (marg., “beds”), RV, marg. only, “couches.” See COUCH.

2. klinarion (κλίνη, 2825²), a diminutive of No. 1, “a small bed,” is used in Acts 5:15. Some mss. have klinon. See also No. 4. See coucH.f

3. koite (κοίτη, 2845), primarily “a place for lying down” (connected with keimai, “to lie”), denotes a “bed,” Luke 11:7; the marriage “bed,” Heb. 13:4; in Rom. 13:13, it is used of sexual intercourse. By metonymy, the cause standing for the effect, it denotes conception, Rom. 9:10.f

4. krabbatos (κράββατος, 2895), a Macedonian word (Lat. grabatus), is “a somewhat mean bed, pallet, or mattress for the poor,” Mark 2:4, 9, 11-12; 6:55; John 5:8-11; Acts 5:15; 9:33. See also No. 2. See coucH.f

Note: The verb stronnuo or stronnumi, “to spread,” signifies, in Acts 9:34, “to make a bed”; elsewhere it has its usual meaning. See furnish, spread.

1. ginomai (γίνομαι, 1096), “to become,” is rendered “befell” in Mark 5:16; “hath befallen” in Rom. 11:25, RV, for kjv, “is happened to”; so the RV in 2 Cor. 1:8; 2 Tim. 3:11.

2. sumbaino (συμβαίνω, 4819), lit., “to walk, or go together” (sun, “with,” baino, “to go”), is used of things which happen at the same time; hence, “to come to pass, befall,” Acts 20:19. In 21:35, it is translated “so it was.” See happen.

3. sunantao (συναντάω, 4876), “to meet with” (sun, “with,” antao, “to meet”), is

used much in the same way as sumbaino, of events which come to pass; “befall,” Acts 20:22. See meet.

Note: The phrase in Matt. 8:33, “what was befallen to them that were possessed with demons,” is, lit., “the things of the demonized.”

1. prepo (πρέπω, 4241) is translated “befit” in Titus 2:1, rv (kjv, “become”). See

2. aneko (άνήκω, 433), primarily, “to have arrived at, reached to, pertained to,” came to denote “what is due to a person, one’s duty, what is befitting.” It is used ethically in the NT; Eph. 5:4, RV, “are (not) befitting,” for kjv, “are (not) convenient”; Col. 3:18, concerning the duty of wives towards husbands, RV, “as is fitting,” for kjv, “as it is fit.”

In Philem. 8, the participle is used with the article, signifying “that which is befitting,” RV

(kjv, “that which is convenient”). See convenient. For synonymous words see BECOME.^

1. proton (πρωτον, 4412), the neuter of the adjective protos (the superlative degree of

pro, “before”), signifies “first, or at the first,” (a) in order of time, e.g., Luke 10:5; John 18:13; 1 Cor. 15:46; 1 Thess. 4:16; 1 Tim. 3:10; (b) in enumerating various particulars, e.g., Rom. 3:2; 1 Cor. 11:18; 12:28; Heb. 7:2; Jas. 3:17. It is translated “before” in John 15:18. See chiefly, first.

2. proteron (πρότερον, 4386), the neuter of proteros, the comparative degree of pro, is always used of time, and signifies “aforetime before,” e.g., John 6:62; 9:8; 2 Cor. 1:15; Heb. 7:27; in Gal. 4:13, “the first time” (RV), lit., “the former time,” i.e., the former of two previous visits; in Heb. 10:32 it is placed between the article and the noun, “the former days”; so in 1 Pet. 1:14, “the former lusts,” i.e., the lusts formerly indulged. See FIRST, FORMER.

3. prin (πρίν, 4250), “before, formerly” (etymologically akin to pro, “before”), has the force of a conjunction, e.g., Matt. 1:18; 26:34 75; John 14:29; Acts 7:2.

4. emprocthen (εμπροσθεν, 1715) is used of place or position only; adverbially, signifying “in front,” Luke 19:28; Phil. 3:13; Rev. 4:6; as a preposition, e.g., Matt. 5:24; John 10:4; with the meaning “in the sight of a person,” e.g., Matt. 5:16; 6:1; 17:2; Luke 19:27; John 12:37; 1 Thess. 2:19, RV, “before”; kjv, “in the presence of”; Rev. 19:10, RV, “before,” especially in phrases signifying in the sight of God, as God wills, Matt. 11:26; 18:14 (lit., “a thing willed before your Father,” RV, marg.); Luke 10:21; in the sense of “priority of rank or position or dignity,” John 1:15, 30 (in some texts, v. 27); in an antagonistic sense, “against,” Matt. 23:13 (RV, marg., “before”).

5. enantion (έναντίον, 1726), from en, “in,” and anti, “over against,” the neuter of

the adjective enantios, and virtually an adverb, is also used as a preposition signifying “in the presence of, in the sight of,” Luke 20:26; Acts 7:10; 8:32; “in the judgment of,” Luke 24:9.^

6. enanti (εναντι, 1725), an adverb, used as a preposition, has meanings like those of No. 5, “before,” Luke 1:8; “in the judgment of,” Acts 8:21. Some texts have the word in Acts 7:10.^

7. apenanti (άπέναντι, 561), apo, “from,” with No. 6, denotes (a) “opposite,” Matt. 27:61; (b) “in the sight of, before,” Matt. 27:24; Acts 3:16; Rom. 3:18; (c) “against,” Acts 17:7. See contrary, presence.^

8. katenanti (κατέναντι, 2713), kata, “down,” with No. 6, lit., “down over against,” is used (a) of locality, e.g., Mark 11:2; 13:3; Luke 19:30; (b) as “in the sight of,” Rom. 4:17; in most mss. in 2 Cor. 2:17; 12:19.

9. enopion (ένώπιον, 1799), from en, “in,” and ops, “the eye,” is the neuter of the

adjective enopios, and is used prepositionally, (a) of place, that which is before or opposite a person, “towards which he turns his eyes,” e.g., Luke 1:19; Acts 4:10; 6:6;

Rev. 1:4; 4-10; 7:15; (b) in metaphorical phrases after verbs of motion, Luke 1:17; 12:9; Acts 9:15, etc.; signifying “in the mind or soul of persons,” Luke 12:6; Acts 10:31; Rev. 16:19; (c) “in one’s sight or hearing,” Luke 24:43; John 20:30; 1 Tim. 6:12; metaphorically, Rom. 14:22; especially in Gal. 1:20; 1 Tim. 5:21; 6:13; 2 Tim. 2:14; 4:1; before, as “having a person present to the mind,” Acts 2:25; Jas. 4:10; “in the judgment of a person,” Luke 16:15; 24:11, rv, “in their sight,” for kjv, “to”; Acts 4:19; Rom. 3:20; 12:17; 2 Cor. 8:21; 1 Tim. 2:3; “in the approving sight of God,” Luke 1:75; Acts 7:46; 10:33; 2 Cor. 4:2; 7:12. See presence, sight of (in the).

10. katenopion (κατενώπιον, 2714), kata, “against,” with No. 9, signifies “right over against, opposite”; (a) of place, Jude 24; (b) before God as Judge, Eph. 1:4; Col. 1:22.

prouparcho (προϋπάρχω, 4391), “to exist before, or be beforehand,” is found in Luke 23:12, and Acts 8:9, “beforetime.”f In the Sept., Job 42:18.f

1. epaiteo (έπαιτέω, 1871), a strengthened form of aiteo, is used in Luke 16:3.f

2. prosaiteo (προσαιτέω, 4319), lit., “to ask besides” (pros, “towards,” used

intensively, and aiteo), “to ask earnestly, to importune, continue asking,” is said of the blind beggar in John 9:8. In Mark 10:46 and Luke 18:35 certain mss. have this verb; the most authentic haveprosaites, “a beggar,” a word used in John 9:8, as well as the verb (see the RV).f

Note: “Begged” in Matt. 27:58 and Luke 23:52, RV, “asked for,” translates the verb aiteo; see ask.

ptochos (πτωχός, 4434), an adjective describing “one who crouches and cowers,” is used as a noun, “a beggar” (from ptosso, “to cower down or hide oneself for fear”), Luke 14:13, 21 (“poor”); 16:20, 22; as an adjective, “beggarly” in Gal. 4:9, i.e., poverty-stricken, powerless to enrich, metaphorically descriptive of the religion of the Jews.

While prosaites is descriptive of a “beggar,” and stresses his “begging,” ptochos stresses his poverty-stricken condition. See poor.

1. gennao (γεννάω, 1080), “to beget,” in the passive voice, “to be born,” is chiefly used of men “begetting” children, Matt. 1:2-16; more rarely of women “begetting” children, Luke 1:13, 57, “brought forth” (for “delivered,” in this v., see No. 4); 23:29; John 16:21, “is delivered of,” and of the child, “is born” (for “is in travail” see No. 4). In Gal. 4:24, it is used allegorically, to contrast Jews under bondage to the Law, and spiritual Israel, kjv, “gendereth,” rv, “bearing children,” to contrast the natural birth of Ishmael and the supernatural birth of Isaac. In Matt. 1:20 it is used of conception, “that which is conceived in her.” It is used of the act of God in the birth of Christ, Acts 13:33; Heb. 1:5; 5:5, quoted from Psalm 2:7, none of which indicate that Christ became the Son of God at His birth.

It is used metaphorically (a) in the writings of the apostle John, of the gracious act of God in conferring upon those who believe the nature and disposition of “children,” imparting to them spiritual life, John 3:3, 5, 7; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18; (b) of one who by means of preaching the gospel becomes the human instrument in the impartation of spiritual life, 1 Cor. 4:15; Philem. 10; (c) in 2 Pet. 2:12, with reference to the evil men whom the apostle is describing, the RV rightly has “born mere animals” (kjv, “natural brute beasts”); (d) in the sense of gendering strife, 2 Tim. 2:23. See A, No. 3, bring, CONCEIVE, DELIVER, GENDER, SPRING.

2. anagennao (άναγεννάω, 313), ana, “again, or from above,” with No. 1, is found in

Note: In John 3:3, 5, 7, the adverb anothen, “anew, or from above,” accompanies the simple verb gennao. See above.

3. apokueo (άποκυέω, 616), “to give birth to, to bring forth” (from kueo, “to be pregnant”), is used metaphorically of spiritual birth by means of the Word of God, Jas. 1:18, and of death as the offspring of sin (v. 15; so in the best texts). See bring, A, No.

4. tikto (τίκτω, 5088), “to bring forth,” Luke 1:57; John 16:21; Heb. 11:11; Rev.

12:2, 4, or, “to be born,” said of the Child, Matt. 2:2; Luke 2:11, is used metaphorically in Jas. 1:15, of lust as bringing forth sin. See apokueo, above, used in the same verse. See BRING, DELIVER, TRAVAIL (BE IN).

1. genos (γένος, 1085), “a generation, kind, stock,” is used in the dative case, with the article, to signify “by race,” in Acts 18:2 and 24, RV, for the kjv, “born.” See COUNTRYMEN, DIVERSITY, GENERATION, KIND, KINDRED, NATION, OFFSPRING, STOCK.

2. ektroma (έκτρωμα, 1626) denotes “an abortion, an untimely birth”; from

ektitrosko, “to miscarry.” In 1 Cor. 15:8 the apostle likens himself to “one born out of due time”; i.e., in point of time, inferior to the rest of the apostles, as an immature birth comes short of a mature one.!

1. gennetos (γεννητός, 1084), “born” (related to gennao, verb No. 1), is used in Matt. 11:11 and Luke 7:28 in the phrase “born of women,” a periphrasis for “men,” and suggestive of frailty.!

2. artigennetos (άρτιγέννητος, 738), “newborn” (arti, “newly, recently,” and No. 1), is used in 1 Pet. 2:2.!

1. archomai (αρχομαι, 756) denotes “to begin.” In Luke 3:23 the present participle is used in a condensed expression, lit., “And Jesus Himself was beginning about thirty years.” Some verb is to be supplied in English. The rv has “when He began to teach, was about thirty years of age.” The meaning seems to be that He was about thirty years when He “began” His public career (cf. Acts 1:1). The kjv has “began to be about thirty years of age.” In Acts 11:4 the rv suitably has “began, and expounded,” instead of “from the beginning.” See B, No. 1, below, and reign, rule.

2. enarchomai (ένάρχομαι, 1728), lit., “to begin in” (en, “in,” with No. 1), is used in Gal. 3:3 (“having begun in the Spirit”), to refer to the time of conversion; similarly in Phil. 1:6, “He which began a good work in you.” The en may be taken in its literal sense in these places.fl

3. proenarchomai (προενάρχομαι, 4278), lit., “to begin in before” (pro, with No. 2), is used in 2 Cor. 8:6, “he had made a beginning before”; and in v. 10, “were the first to make a beginning” (RV).fl

4. mello (μέλλώ, 3195), “to be about to,” is rendered “begin” in the kjv of Rev. 10:7; rv suitably, “when he is about to sound.” See come, intend, mean, mind, ready,

arche (άρχή, 746) means “a beginning.” The root arch primarily indicated what was

of worth. Hence the verb archo meant “to be first,” and archon denoted “a ruler.” So also arose the idea of “a beginning,” the origin, the active cause, whether a person or thing, e.g., Col. 1:18.

In Heb. 2:3 the phrase “having at the first been spoken” is, lit., “having received a beginning to be spoken.” In 2 Thess. 2:13 (“God chose you from the beginning”), there is

a well supported alternative reading, “chose you as first-fruits” (i.e., aparchen, instead of

ap> arches). In Heb. 6:1, where the word is rendered “first principles,” the original has “let us leave the word of the beginning of Christ,” i.e., the doctrine of the elementary principles relating to Christ.

In John 8:25, Christ’s reply to the question “Who art Thou?,” “Even that which I have spoken unto you from the beginning,” does not mean that He had told them before; He declares that He is consistently the unchanging expression of His own teaching and testimony from the first, the immutable embodiment of His doctrine. See corner, first, MAGISTRATE, POWER, PRINCIPALITY, RULE.

Note: In the following passages the kjv faulty translations, “since the world began,” etc. are rightly rendered in the RV by “before times eternal” and similar phrases, Rom. 16:25; Eph. 3:9; 2 Tim. 1:9; Titus 1:2. The alteration has not been made, however, in Luke 1:70; John 9:32; Acts 3:21; 15:18.

proton (πρωτον, 4412), the neuter of protos (the superlative degree of proteros), “first, at the first,” is rendered “at the beginning” in John 2:10, kjv, rv, “setteth on first.” See BEFORE.

1. apatao (άπατάω, 538), “to deceive,” is rendered “beguiled” in the rv of 1 Tim. 2:14. See No. 2.

2. exapatao (έξαπατάω, 1818), a strengthened form of No. 1, is rendered “beguile,” 2 Cor. 11:3; the more adequate rendering would be “as the serpent thoroughly beguiled Eve.” So in 1 Tim. 2:14, in the best mss., this stronger form is used of Satan’s deception of Eve, lit., “thoroughly beguiled”; the simpler verb, No. 1, is used of Adam. In each of these passages the strengthened form is used. So of the influence of sin, Rom. 7:11 (RV, “beguile”); of self-deception, 1 Cor. 3:18 (rv, “deceive”); of evil men who cause divisions, Rom. 16:18 (rv, “beguile”); of deceitful teachers, 2 Thess. 2:3 (RV, “beguile”). See deceive.^ In the Sept., Exod. 8:29.f

3. paralogizomai (παραλογίζομαι, 3884), lit. and primarily, “to reckon wrong,” hence

means “to reason falsely” (para, “from, amiss,” logizomai, “to reason”) or “to deceive by false reasoning”; translated “delude” in Col. 2:4, rv (kjv, “beguile”) and Jas. 1:22 (kjv, “deceive”). See deceive, delude.^

4. deleazo (δελεάζω, 1185) originally meant “to catch by a bait” (from delear, “a bait”); hence “to beguile, entice by blandishments”: in Jas. 1:14, “entice”; in 2 Pet. 2:14, kjv, “beguile”; in v. 18, kjv, “allure”; rv, “entice” in both. See entice.^

Note: In Col. 2:18, the verb katabrabeuo, “to give judgment against, condemn,” is translated “beguile ... of your reward,” kjv; rv, “rob ... of your prize.” The verb was used of an umpire’s decision against a racer; hence the translations (or paraphrases) in the Eng. versions. See rob.

1. meros (μέρος, 3313), “a part,” is translated “behalf” in the kjv of 2 Cor. 9:3 (rv,

“respect”) and 1 Pet. 4:16; here the most authentic texts have onoma, “a name”; hence rv, “in this name.” See coast, craft, part, piece, portion, respect, sort.

2. huper (ύπέρ, 5228), “on behalf of,” is to be distinguished from anti, “instead of.” See Note f, p. 1.

1. anastrepho (άναστρέφω, 390), “to turn back, return” (ana, “back,” strepho, “to turn”), hence, “to move about in a place, to sojourn,” and, in the middle and passive voices, “to conduct oneself,” indicating one’s manner of life and character, is accordingly rendered “behave” in 1 Tim. 3:15, lit., “how it is necessary to behave,” not referring merely to Timothy himself, but to all the members of the local church (see the whole epistle); in Eph. 2:3, kjv, “we had our conversation,” RV, “we lived”; in 2 Cor. 1:12 “behaved ourselves,” for kjv “have had our conversation.” See abide, etc.

2. ginomai (γίνομαι, 1096), “to become,” is rendered “behave” in 1 Thess. 2:10; lit., “we became among you” (cf. 1:5).

3. atakteo (άτακτέω, 812), lit., to be disorderly” (a, negative, and taxis, “order”), “to lead a disorderly life,” is rendered “behave disorderly” in 2 Thess. 3:7.^ Cf. ataktos, “disorderly, unruly,” and ataktos, “disorderly.”

4. aschemoneo (άσχήμονέω, 807), “to be unseemly” (a, negative, and schema, “a form”), is used in 1 Cor. 7:36, “behave (himself) unseemly,” i.e., so as to run the risk of bringing the virgin daughter into danger or disgrace, and in 13:5, “doth (not) behave itself unseemly.”^

1. anastrophe (άναστροφή, 391), lit., “a turning back” (cf. No. 1, above), is translated “manner of life,” “living,” etc. in the RV, for kjv, “conversation,” Gal. 1:13; Eph. 4:22; 1 Tim. 4:12; Heb. 13:7; Jas. 3:13; 1 Pet. 1:15, 18; 2:1 (“behavior”); 3:1, 2, 16 (ditto); 2 Pet. 2:7; 3:11. see conversation, life.^

2. katastema (κατάστήμα, 2688), akin to kathistemi (see appoint, No. 2), denotes “a condition, or constitution of anything, or deportment,” Titus 2:3, “demeanor,” RV, for kjv, behavior. See demeanor.^

kosmios (κόσμιος, 2887), “orderly, modest,” is translated “orderly” in 1 Tim. 3:2, RV, for kjv, “of good behavior.” Both have “modest” in 1 Tim. 2:9. Cf. kosmeo, “to adorn,” kosmos, adornment.”^

1. apokephalizo (άποκεφαλίζω, 607), apo, “from, off,” kephale, “a head,” is found in Matt. 14:10; Mark 6:16, 27; Luke 9:9.^

2. pelekizo (πελεκίζω, 3990) denotes “to cut with an axe” (frompelekus, “an axe”), Rev. 20:4.^

1. opisthen (όπισθεν, 3693), “behind,” is used only of place, e.g., Matt. 9:20; Mark 5:27; Luke 8:44; Rev. 4:6; as a preposition, Matt. 15:23 (“after”), and Luke 23:26; in Rev. 5:1, rv, “on the back”; kjv, “backside.” See back.^

1. hustereo (ύστερέω, 5302), “to come late, be behind,” is translated “come behind,” in 1 Cor. 1:7; “to be behind,” 2 Cor. 11:5 and 12:11. See come, No. 39, destitute, fail, LACK, NEED, B, Note, WANT, WORSE.

2. hupomeno (ύπομένω, 5278), “to abide, endure,” is once rendered “tarry behind,” Luke 2:43. See abide.

Note: In 1 Thess. 3:1, the rv, “left behind” adequately expresses the verb kataleipo.

husterema (ύστέρημα, 5303), akin to B. 1, denotes “that which is lacking,” 1 Cor. 16:17; Phil. 2:30; Col. 1:24 (kjv, “that which is behind of the afflictions of Christ”), RV, “that which is lacking”; 1 Thess. 3:10. For the other meaning, want, see lack, penury, want.

1. horao (οράω, 3708), with its aorist form eidon, “to see” (in a few places the kjv uses the verb “to behold”), is said (a) of bodily vision, e.g., Mark 6:38; John 1:18, 46; (b) of mental perception, e.g., Rom. 15:21; Col. 2:18; (c) of taking heed, e.g., Matt. 8:4; 1 Thess. 5:15; (d) of experience, as of death, Luke 2:26; Heb. 11:5; life, John 3:36;

corruption, Acts 2:27; (e) of caring for, Matt. 27:4; Acts 18:15 (here the form opsomai is used). See appear, heed, look, perceive, see, shew.

2. blepo (βλέπω, 991) is also used of (a) bodily and (b) mental vision, (a) “to perceive,” e.g., Matt. 13:13; (b) “to take heed,” e.g., Mark 13:23, 33; it indicates greater vividness than horao, expressing a more intent, earnest contemplation; in Luke 6:41, of “beholding” the mote in a brother’s eye; Luke 24:12, of “beholding” the linen clothes in the empty tomb; Acts 1:9, of the gaze of the disciples when the Lord ascended. The greater earnestness is sometimes brought out by the rendering “regardest,” Matt. 22:16. See BEWARE, HEED, LIE, LOOK, PERCEIVE, REGARD, SEE, SIGHT.

3. emblepo (έμβλέπω, 1689), from en, “in” (intensive), and No. 2, (not to be rendered literally), expresses “earnest looking,” e.g., in the Lord’s command to “behold” the birds of the heaven, with the object of learning lessons of faith from them, Matt. 6:26. See also 19:26; Mark 8:25; 10:21, 27; 14:67; Luke 20:17; 22:61; John 1:36; of the Lord’s looking upon Peter, John 1:42; Acts 1:11; 22:11. See gaze, look, see.!

4. ide and idou (ιδε, 2396 and ιδε, 2400) are imperative moods, active and middle

voices, respectively, of eidon, “to see,” calling attention to what may be seen or heard or mentally apprehended in any way. These are regularly rendered “behold.” See especially the Gospels, Acts and the Apocalypse. See lo, see.

5. epide (έπειδον, 1896³), a strengthened form of No. 4 (with epi, “upon,” prefixed), is used in Acts 4:29 of the entreaty made to the Lord to “behold” the threatenings of persecutors/!

6. theoreo (θεωρέω, 2334), from theoros, “a spectator,” is used of one who looks at a thing with interest and for a purpose, usually indicating the careful observation of details; this marks the distinction from No. 2; see, e.g., Mark 15:47; Luke 10:18; 23:35; John 20:6 (RV, “beholdeth,” for kjv, “seeth”); so in verses 12 and 14; “consider,” in Heb. 7:4. It is used of experience, in the sense of partaking of, in John 8:51; 17:24. See consider,

7. anatheoreo (άναθεωρέω, 333), ana, “up” (intensive), and No. 6, “to view with interest, consider contemplatively,” is translated “beheld,” in Acts 17:23, RV, “observed”; “considering” in Heb. 13:7. See consider.!

8. theaomai (θεάομαι, 2300), “to behold, view attentively, contemplate,” had, in earlier Greek usage, the sense of a wondering regard. This idea was gradually lost. It signifies a more earnest contemplation than the ordinary verbs for “to see,” “a careful and deliberate vision which interprets ... its object,” and is more frequently rendered “behold” in the RV than the kjv. Both translate it by “behold” in Luke 23:55 (of the sepulchre); “we beheld,” in John 1:14, of the glory of the Son of God; “beheld,” RV, in John 1:32; Acts 1:11; 1 John 1:1 (more than merely seeing); 4:12, 14. See look, see.

9. epopteuo (έποπτεύω, 2029), from epi, “upon,” and a form of horao, “to see,” is used of “witnessing as a spectator, or overseer,” 1 Pet. 2:12; 3:2.!

Note: The corresponding noun epoptes, “an eye-witness,” found in 2 Pet. 1:16, was used by the Greeks of those who had attained to the highest grade of certain mysteries, and the word is perhaps purposely used here of those who were at the transfiguration of Christ. See eyewitness.!

10. atenizo (άτενίζω, 816) from atenes, “strained, intent,” denotes “to gaze upon,” “beholding earnestly,” or “steadfastly” in Acts 14:9; 23:1. See fasten, look, set, B, Note (5).

11. katanoeo (κατανοέω, 2657), a strengthened form of noeo, “to perceive,” (kata,

intensive), denotes “the action of the mind in apprehending certain facts about a thing”; hence, “to consider”; “behold,” Acts 7:31-32; Jas. 1:23-24. See consider, discover, PERCEIVE.

12. katoptrizo (κατοπτρίζομαι, 2734), from katoptron, “a mirror” (kata, “down,”

ops, “an eye or sight”), in the active voice, signifies “to make to reflect, to mirror”; in the middle voice “to reflect as a mirror”; so the RV in 2 Cor. 3:18, for kjv, “beholding as in a glass.” The whole context in the 3rd chapter and the first part of the 4th bears out the RV.!

Note: For epeidon (from ephorao), Acts 4:29, see look, No. 9. For proorao, Acts 2:25, rv, behold, see foresee.

1. opheilo (οφείλω, 3784), “to owe,” is once rendered “behove,” Heb. 2:17; it indicates a necessity, owing to the nature of the matter under consideration; in this instance, the fulfillment of the justice and love of God, voluntarily exhibited in what Christ accomplished, that He might be a merciful and faithful High Priest. See bound, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST, NEED, OUGHT, OWE.

2. dei (δει, 1163), “it is necessary,” is rendered “behoved,” in Luke 24:46; RV, (that

the Christ) “should” (suffer). Dei expresses a logical necessity, opheilo, a moral

obligation; cf. chre, Jas. 3:10, “ought,” which expresses a need resulting from the fitness of things (Trench, Sec. cvii). See meet, must, need, ought.

when not part of another verb (usually the participle), or part of a phrase, this word translates one of the following: —

(a) the present participle of eimi, “to be,” the verb of ordinary existence;

(c) the present participle of huparcho, “to exist,” which always involves a preexistent state, prior to the fact referred to, and a continuance of the state after the fact. Thus in Phil. 2:6, the phrase “who being (huparchon) in the form of God,” implies His preexistent deity, previous to His birth, and His continued deity afterwards.

In Acts 17:28 the phrase “we have our being” represents the present tense of the verb to be, “we are.”

belial (Βελίαλ, 955) is a word frequently used in the Old Testament, with various meanings, especially in the books of Samuel, where it is found nine times. See also Deut. 13:13; Jud. 19:22; 20:13; 1 Kings 21:10, 13; 2 Chron. 13:7. Its original meaning was either “worthlessness” or “hopeless ruin” (see the RV, margin). It also had the meanings of “extreme wickedness and destruction,” the latter indicating the destiny of the former.

In the period between the OT and the NT it came to be a proper name for Satan. There may be an indication of this in Nahum 1:15, where the word translated “the wicked one” is Belial. The oldest form of the word is “Beliar,” possibly from a phrase signifying “Lord of the forest,” or perhaps simply a corruption of the form “Belial,” due to harsh Syriac pronunciation. In the NT, in 2 Cor. 6:15, it is set in contrast to Christ and represents a personification of the system of impure worship connected especially with the cult of Aphrodite.fl

1. pisteuo (πιστεύώ, 4100), “to believe,” also “to be persuaded of,” and hence, “to place confidence in, to trust,” signifies, in this sense of the word, reliance upon, not mere credence. It is most frequent in the writings of the apostle John, especially the Gospel. He does not use the noun (see below). For the Lord’s first use of the verb, see 1:50. Of the writers of the Gospels, Matthew uses the verb ten times, Mark ten, Luke nine, John ninety-nine. In Acts 5:14 the present participle of the verb is translated “believers. See COMMIT, INTRUST, TRUST.

2. peitho (πείθώ, 3982), “to persuade,” in the middle and passive voices signifies “to suffer oneself to be persuaded,” e.g., Luke 16:31; Heb. 13:18; it is sometimes translated “believe” in the RV, but not in Acts 17:4, RV, “were persuaded,” and 27:11, “gave (more) heed”; in Acts 28:24, “believed. See agree, assure, obey, persuade, trust, yield.

Note: For apisteo, the negative of No. 1, and apeitheo, the negative of No. 2, see

pistis (πίστις, 4102), “faith,” is translated “belief” in Rom. 10:17; 2 Thess. 2:13. Its chief significance is a conviction respecting God and His Word and the believer’s relationship to Him. See assurance, faith, fidelity.

Note: In 1 Cor. 9:5 the word translated “believer” (rv), is adelphe, “a sister,” so 7:15; Rom. 16:1; Jas. 2:15, used, in the spiritual sense, of one connected by the tie of the Christian faith.

pistos (πιστός, 4103), (a) in the active sense means “believing, trusting”; (b) in the passive sense, “trusty, faithful, trustworthy.” It is translated “believer” in 2 Cor. 6:15; “them that believe” in 1 Tim. 4:12, RV (kjv, “believers ”); in 1 Tim. 5:16, “if any woman that believeth,” lit. “if any believing woman.” So in 6:2, “believing masters.” In 1 Pet. 1:21 the RV, following the most authentic mss., gives the noun form, “are believers in God” (kjv, “do believe in God”). In John 20:27 it is translated “believing.” It is best understood with significance (a), above, e.g., in Gal. 3:9; Acts 16:1; 2 Cor. 6:15; Titus

1:6; it has significance (b), e.g., in 1 Thess. 5:24; 2 Thess. 3:3 (see Notes on Thess. p.

Notes: (1) The corresponding negative verb is apisteo, 2 Tim. 2:13, kjv, “believe not” RV, “are faithless,” in contrast to the statement “He abideth faithful.”

(2) The negative noun apistia, “unbelief,” is used twice in Matthew (13:58); 17:20), three times in Mark (6:6; 9:24; 16:14), four times in Romans (3:3; 4:20; 11:20, 23); elsewhere in 1 Tim. 1:13 and Heb. 3:12, 19.f

(3) The adjective apistos is translated “unbelievers” in 1 Cor. 6:6, and 2 Cor. 6:14; in v. 15, RV, “unbeliever” (kjv, “infidel”); so in 1 Tim. 5:8; “unbelieving” in 1 Cor. 7:1215; 14:22- 24; 2 Cor. 4:4; Titus 1:15; Rev. 21:8; “that believe not” in 1 Cor. 10:27. In the Gospels it is translated “faithless” in Matt. 17:17; Mark 9:19; Luke 9:41; John 20:27, but in Luke 12:46, RV, “unfaithful,” kjv, “unbelievers.” Once it is translated “incredible,” Acts 26:8. See faithless, incredible, unbeliever.^

(4) Plerophoreo, in Luke 1:1 (kjv, “are most surely believed,” lit., “have had full course”), the rv renders “have been fulfilled.” See fulfill, know, persuade, proof.

1. koilia (κοιλία, 2836), from koilos, “hollow” (Lat., coelum, “heaven,” is connected), denotes the entire physical cavity, but most frequently was used to denote “the womb.” In John 7:38 it stands metaphorically for the innermost part of man, the soul, the heart. See womb.

2. gaster (γαστήρ, 1064), (cf. Eng., “gastritis”), is used much as No. 1, but in Titus 1:12, by synecdoche (a figure of speech in which the part is put for the whole, or vice versa), it is used to denote “gluttons,” rv, for kjv, “bellies.” See glutton, womb.

Note: This word represents (a) a phrase consisting of eimi, “to be,” with or without a preposition and a noun, and usually best rendered, as in the RV, by the verb “to be,” Mark 9:41, lit., “ye are of Christ”; Luke 23:7 and Heb. 5:14; cf. Rom. 12:19, “belongeth unto Me,” RV; (b) a phrase consisting of the neuter plural of the definite article, either with the

preposition pros, “unto,” as in Luke 19:42, where the phrase “the things which belong unto peace” (RV) is, lit., “the (things) unto peace,” or with the genitive case of the noun, as in 1 Cor. 7:32, kjv, “the things that belong to the Lord,” RV, suitably, “the things of the Lord”; (c) a distinct verb, e.g., metecho, “to partake of, share in,” Heb. 7:13 rv, “belongeth to (another tribe),” kjv, “pertaineth to.”

agapetos ( άγαπήτός, 27), from agapao, “to love,” is used of Christ as loved by God, e.g., Matt. 3:17; of believers (ditto), e.g., Rom. 1:7; of believers, one of another, 1 Cor. 4:14; often, as a form of address, e.g., 1 Cor. 10:14. Whenever the kjv has “dearly beloved,” the rv has “beloved”; so, “well beloved” in 3 John 1; in 1 John 2:7, kjv,

“brethren” (adelphos), the rv has “beloved,” according to the mss. which have agapetos. See dear.

agapao (άγαπάω, 25), in its perfect participle passive form, is translated “beloved” in Rom. 9:25; Eph. 1:6; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13. In Jude 1 the best texts have this verb (rv); the kjv, “sanctified” follows those which have hagiazo. See love.

Note: In Luke 9:35, the RV, translating from the most authentic mss., has “My chosen” (eklego), for kjv, “beloved” (agapetos); so in Philem. 2, “sister” (adelphe).

kato (κάτω, 2736) signifies (a) “down, downwards,” Matt. 4:6; Luke 4:9; John 8:6, 8; Acts 20:9; (b) “below, beneath,” of place, Mark 14:66; the realms that lie below in contrast to heaven, John 8:23; the earth, as contrasted with the heavens, Acts 2:19; with

heos, “unto,” Matt. 27:51; Mark 15:38. The comparative degree, katotero, “under,” is used in Matt. 2:16. See bottom, under.!

1. euergesia (ευεργεσία, 2108), lit., “good work” (eu, “well,” ergon, “work”), is found in Acts 4:9, “good deed,” and 1 Tim. 6:2, “benefit.”!

2. euergetes (ευεργέτής, 2110), “a benefactor,” expresses the agent, Luke 22:25.! Note: Cf. euergeteo, “to do good.”

3. charis (χάρις, 5485), “grace,” is once rendered “benefit,” 2 Cor. 1:15; it stresses the character of the “benefit,” as the effect of the gracious disposition of the benefactor.

4. agathon (άγαθός, 18), the neuter of agathos, used as a noun in Philem. 14, is translated “benefit,” kjv; rv, “goodness.” See good.

eunoia (εΰνοια, 2133), “good will” (eu, “well,” nous, “the mind”), is rendered

“benevolence” in 1 Cor. 7:3, kjv. The rv, following the texts which have opheilen (“due”), has “her due,” a more comprehensive expression; in Eph. 6:7, “good will.”!

1. aporphanizomai (άπορφανίζω, 642), lit., “to be rendered an orphan” (apo, “from,”

with the thought of separation, and orphanos, “an orphan”), is used metaphorically in 1 Thess. 2:17 (kjv, “taken from”; rv, “bereaved”), in the sense of being “bereft” of the company of the saints through being compelled to leave them (cf. the similes in 7 and 11). The word has a wider meaning than that of being an orphan.!

Note: The corresponding adjective, orphanos, is translated “desolate” in John 14:18 (kjv, “comfortless”); “fatherless” in Jas. 1:27; see desolate, fatherless.!

2. apostereo (άποστερέω, 650), “to rob, defraud, deprive,” is used in 1 Tim. 6:5, in the passive voice, of being deprived or “bereft” (of the truth), with reference to false teachers (kjv, destitute). See defraud, destitute, fraud.

berullos (βηρυλλος, 969), “beryl,” is a precious stone of a sea-green color, Rev. 21:20 (cf. Exod. 28:20).!

1. parakaleo (παρακαλέω, 3870), the most frequent word with this meaning, lit. denotes “to call to one’s side,” hence, “to call to one’s aid.” It is used for every kind of calling to a person which is meant to produce a particular effect, hence, with various meanings, such as “comfort, exhort, desire, call for,” in addition to its significance “to beseech,” which has a stronger force than aiteo (see ask). See, e.g., the rv “besought” in Mark 5:18; Acts 8:31; 19:31; 1 Cor. 16:12. See call, No. 6, Note (2), comfort, desire, EXHORT, INTREAT, PRAY.

2. erotao (έρωτάω, 2065), often translated by the verb “to beseech,” in the Gospels, is elsewhere rendered “beseech” in 1 Thess. 4:1; 5:12; 2 Thess. 2:1; 2 John 5. See under ask, No. 2.

3. deomai (δέομαι, 1189), “to desire, to long for,” usually representing the word “need,” is sometimes translated “beseech,” e.g., Luke 5:12; Acts 21:39; 2 Cor. 10:2; Gal. 4:12. It is used of prayer to God, in Matt. 9:38; Luke 10:2; 21:36; 22:32; Acts 4:31; 8:22, 24; 10:2; Rom. 1:10; 1 Thess. 3:10. See pray, request.

Note: Proskuneo is wrongly rendered “besought” in the kjv marg. of Matt. 18:26.

euperistatos (εύπερίστατος, 2139), used in Heb. 12:1, and translated “which doth so

easily beset,” lit. signifies “standing well (i.e., easily) around” (eu, “well,” peri, “around,”

statos, “standing,” i.e., easily encompassing). It describes sin as having advantage in favor of its prevailing.!

1. choris (χωρίς, 5565), “separately, apart from, besides,” is translated “beside” in Matt. 14:21; 15:38; 2 Cor. 11:28. See apart, separate, without

2. loipon (λοιπόν, 3063) is rendered “besides in 1 Cor. 1:16. See finally.

Notes: (1) Pareiserchomai in Rom. 5:20, signifies “to come in beside,” i.e., of the

Law, as coming in addition to sin committed previously apart from law, the prefix par-

(i.e.,para) denoting “beside” (the kjv, “entered” is inadequate); in Gal. 2:4 (“came in privily”). See come.!

(2) In Philem. 19, prosopheilo signifies “to owe in addition” (pros, “besides,” and

(3) In 2 Pet. 1:5, the phrase, wrongly translated in the kjv, “beside this,” means “for this very cause” (rv).

1. existemi (έξίστημι, 1839), primarily and lit. means “to put out of position, displace”: hence, (a) “to amaze,” Luke 24:22 (for kjv, “make ... astonished”); Acts 8:9,

11 (kjv, “bewitched ”); or “to be amazed, astounded,” Matt. 12:23; Mark 6:51; (b) “to be out of one’s mind, to be beside oneself,” Mark 3:21; 2 Cor. 5:13, in the latter of which it is contrasted with sophroneo, “to be of a sound mind, sober.” See amaze.

2. mainomai (μαίνομαι, 3105), “to be mad, to rave,” is said of one who so speaks that he appears to be out of his mind, Acts 26:24, translated “thou art beside thyself,” kjv; rv, “thou art mad.” In v. 25; John 10:20; Acts 12:15; 1 Cor. 14:23, both versions use the verb to be mad. See mad.!

1. protos (πρωτος, 4413) is one of two words translated “best” in the kjv, but the only one so rendered in the RV. In Luke 15:22 “the best (robe)” is, lit., “the first (robe),”

i.e., chief, principal, first in rank or quality. See before, beginning, chief, first,

2. meizon (μείζων, 3187), “greater,” is translated “best” in 1 Cor. 12:31, “the best gifts,” greater, not in quality, but in importance and value. It is the comparative degree of megas, “great”; the superlative, megistos, is used only in 2 Pet. 1:4. See elder, greater

1. didomi (δίδωμι, 1325), “to give,” is rendered “bestow” in 1 John 3:1, the implied idea being that of giving freely. The kjv has it in 2 Cor. 8:1; the RV adheres to the lit. rendering, “the grace of God which hath been given in the churches of Macedonia. See adventure and especially give.

2. sunago (συνάγω, 4863), “to bring together” (sun, “together,” ago, “to bring”), is used in the sense of “bestowing,” or stowing, by the rich man who laid up his goods for himself, Luke 12:17-18. See assemble, come, gather, lead, resort, take.

3. kopiao (κοπιάω, 2872), (a) “to grow tired with toil,” Matt. 11:28; John 4:6; Rev. 2:3, also means (b) “to bestow labor, work with toil,” Rom. 16:6; Gal. 4:11; in John 4:38, kjv, “bestowed (no) labor,” rv, “have (not) labored,” and, in the same verse, kjv and rv, “labored.” See labor, toil, weary.

4. psomizo (ψώμίζώ, 5595), primarily “to feed by putting little bits into the mouths of infants or animals,” came to denote simply “to give out food, to feed,” and is rendered by the phrase “bestow ... to feed” in 1 Cor. 13:3; “feed,” Rom. 12:20; there the person to be fed is mentioned; in 1 Cor. 13:3 the material to be given is specified, and the rendering “bestow ... to feed” is necessary. See FEED.fl

5. peritithemi (περιτίθημι, 4060), “to put around or on” (peri, “around,” tithemi, “to put”), is translated in 1 Cor. 12:23 (metaphorically) “bestow” (marg., “put on”). See put, set, No. 5.

6. charizomai (χαρίζομαι, 5483), “to show favor, grant, bestow,” is rendered “bestowed” in Luke 7:21, RV, for kjv, “gave.” Here and in Gal. 3:18, the verb might be translated “graciously conferred. See deliver, forgive, give, grant.

paradidomi (παραδίδώμι, 3860), “to betray” (para, “up,” didomi, “to give”), lit., “to give over,” is used either (a) in the sense of delivering a person or thing to be kept by another, to commend, e.g., Acts 28:16; (b) to deliver to prison or judgment, e.g., Matt. 4:12; 1 Tim. 1:20; (c) to deliver over treacherously by way of “betrayal,” Matt. 17:22 (RV, “delivered”); 26:16; John 6:64 etc.; (d) to hand on, deliver, e.g., 1 Cor. 11:23; (e) to allow of something being done, said of the ripening of fruit, Mark 4:29, RV, “is ripe” (marg., “alloweth”). See bring, Note (4), cast, commit, deliver, give, hazard, put (in PRISON), RECOMMEND.

prodotes (προδότης, 4273), “a betrayer” (akin to A), is translated “betrayers” in Acts 7:52; “traitor,” “traitors,” in Luke 6:16 and 2 Tim. 3:4. See TRAiTOR.fl

mnesteuo (μνηστεύώ, 3423), in the active voice, signifies “to woo a woman and ask for her in marriage”; in the NT, only in the passive voice, “to be promised in marriage, to be betrothed,” Matt. 1:18; Luke 1:27; 2:5, rv, “betrothed,” (kjv, “espoused”). See

1. kreisson (κρείττών, 2909), from kratos, “strong” (which denotes power in activity

and effect), serves as the comparative degree of agathos, “good” (good or fair,

intrinsically). Kreisson is especially characteristic of the Epistle to the Hebrews, where it is used 12 times; it indicates what is (a) advantageous or useful, 1 Cor. 7:9, 38; 11:17; Heb. 11:40; 12:24; 2 Pet. 2:21; Phil. 1:23, where it is coupled with mallon, “more,” and pollo, “much, by far,” “very far better” (rv); (b) excellent, Heb. 1:4; 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35.fl

2. kalon ... mallon, the neuter of kalos, with mallon, “more,” is used in Mark 9:42, “it were better (lit., ‘much better’) for him if a great millstone were hanged about his neck.” In verses 43, 45, 47, kalos is used alone (rv, “good,” for kjv, “better”).

Note: In Luke 5:39 the most authentic texts have chrestos, “good,” instead of the comparative, chrestoteros, “better.”

1. diaphero (διαφέρω, 1308), used (a) transitively, means “to carry through” or

“about” (dia, “through,”phero, “to carry”), Mark 11:16 (“carry ... through”); Acts 13:49; 27:27 (“driven to and fro”); (b) intransitively, (1) “to differ,” Rom. 2:18; Gal. 2:6; Phil. 1:10; (2) “to excel, be better,” e.g., Matt. 6:26; 10:31 (“of more value”); 12:12; Luke 12:7, 24; 1 Cor. 15:41; Gal. 4:1; some would put Rom. 2:18 and Phil. 1:10 here (see marg.). See carry, differ, drive, excellent, matter (make), publish.!

2. perisseuo (περισσεύω, 4052), “to be over or above (a number), to be more than enough, to be pre-eminent, superior,” Matt. 5:20, is translated “are we the better,” in 1 Cor. 8:8 (cf. 15:58; Rom. 15:13; 2 Cor. 3:9; 8:7; Phil. 1:9; Col. 2:7; 1 Thess. 4:1, 10). See

3. lusiteleo (λυσιτελει, 3081) signifies “to indemnify, pay expenses, pay taxes” (from

luo, “to loose,” telos, “toll, custom”); hence, “to be useful, advantageous, to be better” Luke 17:2.!

4. huperecho (ύπερέχω, 5242) lit. means “to hold or have above” (huper, “above,”

echo, “to hold”); hence, metaphorically, to be superior to, to be better than, Phil. 2:3; 1 Pet. 2:13, “supreme,” in reference to kings; in Rom. 13:1, “higher”; Phil. 3:8, “excellency,” more strictly “the surpassing thing, (namely, the knowledge of Christ)”; in 4:7 passeth. See excellency, higher, pass, supreme.!

Notes: (1) In Rom. 3:9 the RV rightly translates proecho (which there is used in the passive voice, not the middle) “are we in worse case than .? ,” i.e., “are we surpassed?” “are we at a disadvantage?” The question is, are the Jews, so far from being better off than the Gentiles, in such a position that their very privileges bring them into a greater disadvantage or condemnation than the Gentiles? The kjv “are we better” does not convey the meaning.

(2) Sumphero, in Matt. 18:6, kjv, is translated “it were better for him,” rv, “profitable.” See Matt. 5:29 — 30 etc. See bring, expedient, good, D, Note (2), PROFITABLE.

opheleo (ώφελέω, 5623) in the active voice signifies “to help, to succor, to be of service”; in the passive “to receive help, to derive profit or advantage”; in Mark 5:26, “was (nothing) bettered,” of the woman who had an issue of blood. See under advantage, C, No. 1, and cf. A, Nos. 2, 3 and B.

In addition to the prepositions en and pros (see Note f, p. 1), the following have this meaning:

1. ana meson (άνά, 303, άνά, 3349), lit., “up to the middle of,” i.e., among, or in the midst of, hence, between, is used in 1 Cor. 6:5, of those in the church able to decide between brother and brother, instead of their going to law with one another in the world’s courts.

2. metaxu (μεταξύ, 3342), “in the midst, or between” (from meta, and xun, i.e., sun, “with”), is used as a preposition, (a) of mutual relation, Matt. 18:15; Acts 15:9; Rom. 2:15, RV, “one with another,” lit., “between one another,” for kjv, “the meanwhile”; (b) of place, Matt. 23:35; Luke 11:51; 16:26; Acts 12:6; (c) of time, “meanwhile,” John 4:31. In Acts 13:42, the kjv marg. has “in the week between,” the literal rendering. See WHILE.f

Note: The phrase ek meta (ek, “out of,” meta, “with”) is translated “between ... and” in the kjv of John 3:25 (RV, “on the part of ... with”).

1. klaio (κλαίω, 2799), “to wail,” whether with tears or any external expression of grief, is regularly translated “weep” in the RV; once in the kjv it is rendered “bewail,” Rev. 18:9. See weep.

Note: The associated noun is klauthmos, “weeping.” Cf. dakruo, “to weep,” John 11:35.f

2. kopto (κόπτω, 2875), primarily, “to beat, smite”; then, “to cut off,” Matt. 21:8; Mark 11:8, is used in the middle voice, of beating oneself, beating the breast, as a token of grief; hence, “to bewail,” Matt. 11:17 (RV, “mourn,” for kjv, “lament”); 24:30, “mourn”; Rev. 1:7 (RV, “mourn”; kjv, “wail”); in Luke 8:52; 23:27 “bewail”; in Rev.18:9, “wail” (for kjv, “lament”). See cut, mourn.^ Cf. kopetos, “lamentation,” Acts 8:2.f

3. pentheo (πενθέω, 3996) denotes “to lament, mourn,” especially for the dead; in 2

Cor. 12:21, rv, “mourn” (kjv, “bewail”). See also Rev. 18:11, 15, 19. Cf. penthos, “mourning.” See mourn.

Notes: (1) Threneo, “to sing a dirge, to lament,” is rendered “wail” in Matt. 11:17,

rv; “mourned” in Luke 7:32; “to lament” in Luke 23:27 and John 16:20.f Threnos, “lamentation,” occurs in Matt. 2:18.f

(2) Odurmos from oduromai, “to wail” (a verb not found in the NT), denotes “mourning,” Matt. 2:18 and 2 Cor. 7:7.f

1. blepo (βλέπω, 991), “to see,” is applied to mental vision, and is sometimes used by way of warning “to take heed” against an object, Mark 8:15; 12:38; Acts 13:40; Phil. 3:2 (three times); in Col. 2:8, rv, “take heed,” marg., “see whether. See behold.

2. prosecho (προσέχω, 4337), lit., “to hold to” (pros, “to,” echo, “to have, to hold”), hence, “to turn one’s mind or attention to a thing by being on one’s guard against it,” is

translated “beware” in Matt. 7:15; 10:17; 16:6, 11-12; Luke 12:1; 20:46. See attend,

3. phulasso (φυλάσσω, 5442), “to guard, watch, keep,” is used, in the middle voice, of being “on one’s guard against” (the middle v. stressing personal interest in the action), Luke 12:15, “beware of,” RV, “keep yourselves from,” as in Acts 21:25; in 2 Tim. 4:15, “be thou ware”; in 2 Pet. 3:17, “beware.” See guard, keep, observe, save.

1. baskaino (βασκαίνω, 940), primarily, “to slander, to prate about anyone”; then “to bring evil on a person by feigned praise, or mislead by an evil eye, and so to charm, bewitch” (Eng., “fascinate” is connected), is used figuratively in Gal. 3:1, of leading into evil doctrine.!

2. existemi (έξίστημι, 1839) is rendered “bewitch” in Acts 8:9, 11, kjv, concerning Simon the sorcerer; it does not mean “to bewitch,” as in the case of the preceding verb, but “to confuse, amaze” (rv). See amaze, B. No. 1.

Note: The word “bewrayeth,” Matt. 26:73, is a translation ofpoieo, “to make,” with delos, “manifest, evident”; lit., “maketh thee manifest.”

In addition to the preposition huper, “over,” rendered “beyond” in 2 Cor. 8:3, the following adverbs have this meaning:

1. epekeina (άγαθωσύνη, 1900), epi, “upon,” and ekeina, “those,” the word “parts” being understood, is used in Acts 7:43.!

2. peran (πέραν, 4008), “on the other side, across,” is used with the definite article, signifying the regions “beyond,” the opposite shore, Matt. 8:18 etc. With verbs of going it denotes direction towards and “beyond” a place, e.g., John 10:40. It frequently indicates “beyond,” of locality, without a verb of direction, Matt. 16:5; Mark 10:1, rv; John 1:28; 3:26. See farther, side.

Note: In 2 Cor. 10:14, the verb huperekteino, “to stretch overmuch,” is so rendered in

the rv, for kjv, “... beyond our measure.”! In 2 Cor. 10:16 the adverb huperekeina, “beyond,” is used as a preposition.

1. kaleo (καλέω, 2564), “to call,” often means “to bid,” in the sense of “invite,” e.g., Matt. 22:3-4, 8, 9; Luke 14:7-10, 13, rv; Rev. 19:9, rv. See call, name, surname.

2. keleuo (κελεύω, 2753), “to command,” is translated “bid” in Matt. 14:28, only. See command, No. 5. Compare the synonym entello, “to command.”

3. eipon (λέγω, 3004), used as the aorist tense of lego, “to speak, to say,” sometimes has the meaning of “commanding, or bidding,” and is translated “bid,” or “bade,” e.g., in Matt. 16:12; 23:3; Luke 10:40; 9:54, kjv, “command,” RV, “bid”; Acts 11:12; “bidding,” Acts 22:24, rv. See say, speak.

4. antikaleo (άντικαλέω, 479), “to bid again, invite in turn,” is found in Luke 14:12.!

Notes: (1) Lego, “to say,” is translated “bid” and “biddeth” in the kjv of 2 John 10,

(2) In Matt. 1:24, prostasso, “to command,” is translated “had bidden,” kjv; rv, “commanded.” See command.

1. apotasso (άποτάσσομαι, 657) is used in the middle voice to signify “to bid adieu to

a person.” It primarily means “to set apart, separate” (apo, “from,” tasso, “to set, arrange”); then, “to take leave of, to bid farewell to,” Mark 6:46 (RV); Luke 9:61; “to give parting instructions to,” Acts 18:18, 21; 2 Cor. 2:13; “to forsake, renounce,” Luke 14:33. See forsake, renounce, send, Note (2) at end.!

2. apaspazomai (άπό, 575 and άπό, 782), “to bid farewell” (apo, “from,” aspazomai, “to greet”), is used in Acts 21:6, kjv, “had taken our leave of”; rv, “bade ... farewell.”!

soros (σορός, 4673) originally denoted a receptacle for containing the bones of the dead, “a cinerary urn”; then “a coffin,” Gen. 50:26; Job 21:32; then, “the funeral couch or bier” on which the Jews bore their dead to burial, Luke 7:14.!

1. biblion (βιβλίον, 975), primarily “a small book, a scroll, or any sheet on which

something has been written”; hence, in connection with apostasion, “divorce,” signifies “a bill of divorcement,” Matt. 19:7 (kjv, “writing”); Mark 10:4. See book, scroll, writing.

2. gramma (γράμμα, 1121), from grapho, “to write” (Eng., “graph, graphic,” etc.), in Luke 16:6, kjv, is translated “bill.” It lit. signifies that which is drawn, a picture; hence, a written document; hence, a “bill,” or bond, or note of hand, showing the amount of indebtedness. In the passage referred to the word is in the plural, indicating perhaps, but not necessarily, various “bills.” The bonds mentioned in rabbinical writings, were formal, signed by witnesses and the Sanhedrin of three, or informal, when only the debtor signed. The latter were usually written on wax, and easily altered. See learning, letter, SCRIPTURE, WRITING.

1. deo (δέω, 1210), “to bind,” is used (a) literally, of any sort of “binding,” e.g., Acts 22:5; 24:27, (b) figuratively, of the Word of God, as not being “bound,” 2 Tim. 2:9, i.e., its ministry, course and efficacy were not hindered by the bonds and imprisonment suffered by the apostle. A woman who was bent together, had been “bound” by Satan through the work of a demon, Luke 13:16. Paul speaks of himself, in Acts 20:22, as being “bound in the spirit,” i.e. compelled by his convictions, under the constraining power of the Spirit of God, to go to Jerusalem. A wife is said to be “bound” to her husband, Rom. 7:2; 1 Cor. 7:39; and the husband to the wife, 1 Cor. 7:27. The Lord’s words to the apostle Peter in Matt. 16:19, as to “binding,” and to all the disciples in 18:18, signify, in the former case, that the apostle, by his ministry of the word of Life, would keep unbelievers outside the kingdom of God, and admit those who believed. So with regard to 18:18, including the exercise of disciplinary measures in the sphere of the local church; the application of the rabbinical sense of forbidding is questionable. See bond, knit, Note, tie.

2. perideo (περιδέώ, 4019), peri, “around,” with No. 1, “to bind around,” is used in John 11:44 of the napkin around the face of Lazarus.fl Cf. Job 12:18, Sept.

3. hupodeo (ύποδέώ, 5265), hupo, “under,” with No. 1, “to bind underneath,” is used of binding of sandals, Acts 12:8; rendered “shod” in Mark 6:9 and Eph. 6:15 See SHOD.fl

4. katadeo (καταδέώ, 2611), kata, “down,” with No. 1, “to bind or tie down, or bind up,” is used in Luke 10:34 of the act of the good Samaritan.fl

5. sundeo (συνδέώ, 4887), sun, “together,” and No. 1, “to bind together,” implying association, is used in Heb. 13:3 of those bound together in confinement.^

6. desmeuo or desmeo (δεσμεύώ, 1195) signifies “to put in fetters or any kind of bond,” Luke 8:29; Acts 22:4, or “to bind a burden upon a person,” Matt. 23:4. The verb is connected with No. 1.fl

Notes: (1) Cf. desmos, “a band, bond, fetter,” e.g., Luke 13:16, and desmios, “bound,” Acts 25:14, kjv (RV, “a prisoner”); in Heb. 13:3, “them that are in bonds.” See bond, CHAIN, PRISONER, STRING.

(2) Sundesmos (see No. 5, above), “that which binds together,” is translated “bands,” in Col. 2:19. See bonds.

7. proteino (προτείνώ, 4385), lit., “to stretch forth” (pro, “forth,” teino, “to stretch”), is used in Acts 22:25, kjv, “they bound”; RV, “they had tied (him) up,” in reference to the preparations made for scourging, probably, to stretch the body forward, to make it tense for severer punishment. See TiE.fl

1. orneon (ορνεον, 3732) is probably connected with a word signifying “to perceive, to hear”; Rev. 18:2; 19:17, 21. See fowl. Cf. ornis, a hen.fl

2. peteinon (πετεινόν, 4071) signifies “that which is able to fly, winged.” It is

connected withptenon signifying “feathered, winged,” which is used in 1 Cor. 15:39. Cf.

petomai and petaomai, “to fly.” In the Gospels the rv always translates it “birds,” e.g., Matt. 6:26; but “fowls” in Acts 10:12; 11:6. The kjv unsuitably has “fowls,” in the Gospels, except Matt. 8:20; 13:32; Luke 9:58.

1. gennesis (γέννησις, 1083), “a birth, begetting, producing” (related to gennao, “to beget”), is used in Matt. 1:18 and Luke 1:14. Some mss. have genesis, “lineage, birth” (from ginomai, “to become”).^

2. genete (γενετη, 1079), “a being born, or the hour of birth” (related to genea, “race, generation”), is connected with ginomai, “to become, to be born,” and is used in John 9:1.!

(2) In Gal. 4:19, odino, “to have birth pangs,” is rendered “travail in birth,” kjv; rv, “am in travail.” See Rev. 12:2.

genesia (γενέσια, 1077), a neuter plural (akin to genesis, “lineage,” from ginomai), primarily denoted “the festivities of a birthday, a birthday feast,” though among the Greeks it was also used of a festival in commemoration of a deceased friend. It is found in Matt. 14:6 and Mark 6:21. Some have regarded it as the day of the king’s accession, but this meaning is not confirmed in Greek writings.!

prototokia (πρωτοτόκια, 4415), a birthright” (fromprotos, “first,” tikto, “to beget”),

is found in Heb. 12:16, with reference to Esau (cf. prototokos, firstborn). The “birthright” involved preeminence and authority, Gen. 27:29; 49:3. Another right was that of the double portion, Deut. 21:17; 1 Chron. 5:1-2. Connected with the “birthright” was the progenitorship of the Messiah. Esau transferred his “birthright” to Jacob for a paltry mess of pottage, profanely despising this last spiritual privilege, Gen. 25 and 27. In the history of the nation God occasionally set aside the “birthright,” to show that the objects of His choice depended not on the will of the flesh, but on His own authority. Thus Isaac was preferred to Ishmael, Jacob to Esau, Joseph to Reuben, David to his elder brethren, Solomon to Adonijah. See firstborn.!

1. episkopos (έπίσκοπος, 1985), lit., an overseer” (epi, “over,” skopeo, “to look or watch”), whence Eng. “bishop,” which has precisely the same meaning, is found in Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Titus 1:7; 1 Pet. 2:25. See overseer.!

Note: Presbuteros, “an elder,” is another term for the same person as bishop or overseer. See Acts 20:17 with verse 28. The term “elder” indicates the mature spiritual experience and understanding of those so described; the term “bishop,” or “overseer,” indicates the character of the work undertaken. According to the divine will and appointment, as in the NT, there were to be “bishops” in every local church, Acts 14:23; 20:17; Phil. 1:1; Titus 1:5; Jas. 5:14. Where the singular is used, the passage is describing what a “bishop” should be, 1 Tim. 3:2; Titus 1:7. Christ Himself is spoken of as “the ... Bishop of our souls,” 1 Pet. 2:25. See elder.

2. episkope (έπισκοπη, 1984), besides its meaning, “visitation,” e.g., 1 Pet. 2:12 (cf. the Sept. of Exod. 3:16; Isa. 10:3; Jer. 10:15), is rendered “office,” in Acts 1:20, RV (kjv, “bishoprick”); in 1 Tim. 3:1 “the office of a bishop,” lit., “(if any one seeketh) overseership,” there is no word representing office.

Note: The corresponding verb is episkopeo, which, in reference to the work of an overseer, is found in 1 Pet. 5:2, RV, “exercising the oversight,” for kjv “taking the oversight.” See oversight.

dakno (δάκνω, 1143), “to bite,” in Gal. 5:15, “if ye bite and devour one another,” is used metaphorically of wounding the soul, or rending with reproaches.!

pikros (πικρός, 4089), from a rootpikU, meaning “to cut, to prick,” hence, lit., “pointed, sharp, keen, pungent to the sense of taste, smell, etc.,” is found in Jas. 3:11, 14. In v. 11 it has its natural sense, with reference to water; in v. 14 it is used metaphorically of jealousy, rv.!

pikraino (πικραίνω, 4087), related to A, signifies, in the active voice, “to be bitter,” Col. 3:19, or “to embitter, irritate, or to make bitter,” Rev. 10:9; the passive voice, “to be made bitter,” is used in Rev. 8:11; 10:10.!

pikria (πικρία, 4088) denotes “bitterness.” It is used in Acts 8:23, metaphorically, of a condition of extreme wickedness, “gall of bitterness” or “bitter gall”; in Rom. 3:14, of evil speaking; in Eph. 4:31, of “bitter” hatred; in Heb. 12:15, in the same sense, metaphorically, of a root of “bitterness,” producing “bitter” fruit.!

pikros (πικρως, 4090), “bitterly,” is used of the poignant grief of Peter’s weeping for his denial of Christ, Matt. 26:75; Luke 22:62.!

Note: In the Sept.,pikris (not in the NT), “a bitter herb,” is used in Exod. 12:8; Num. 9:11.!

melas (μέλας, 3189), “black,” Matt. 5:36; Rev. 6:5, 12, is derived from a root malU, meaning “to be dirty”; hence Latin, malus, bad. See ink.

1. gnophos (γνόφος, 1105), Heb. 12:18, “blackness, gloom,” seems to have been associated with the idea of a tempest. It is related to skotos, “darkness,” in that passage, and in the Sept. of Exod. 10:22; Deut. 4:11; Zeph. 1:15.!

2. zophos (ζόφος, 2217), akin to No. 1, especially “the gloom of the regions of the lost,” is used four times; 2 Pet. 2:4, “darkness” (RV); 2:17, RV, “blackness,” for kjv, “mist”; Jude 6, “darkness”; v. 13, “blackness,” suggesting a kind of emanation. See DARKNESS, MIST.!

momaomai (μωμάομαι, 3469), “to find fault with, to blame, or calumniate,” is used in 2 Cor. 6:3, of the ministry of the gospel; in 8:20, of the ministration of financial help.f Notes: (1) Cf. the synonymous verb, memphomai, “to find fault,” Mark 7:2; Rom. 9:19; Heb. 8:8. See faults

(2) In Gal. 2:11, kataginosko is rightly rendered “stood condemned,” rv, for kjv, “was to be blamed. See condemn.

2. amometos (άμώμητος, 298), translated in Phil. 2:15 “without blemish” (kjv, “without rebuke”), is rendered “blameless” in 2 Pet. 3:14 (kjv and RV).f

3. amemptos (άμεμπτος, 273), related to memphomai (A, Note), is translated “unblameable” in 1 Thess. 3:13; “blameless,” in Luke 1:6; Phil. 2:15; 3:6; “faultless” in Heb. 8:7. See faultless, unblameable.^

“If amomos is the ‘unblemished,’ amemptos is the ‘unblamed.’ ... Christ was

amomos in that there was in Him no spot or blemish, and He could say, ‘Which of you

convinceth (convicteth) Me of sin?’ but in strictness of speech He was not amemptos (unblamed), nor is this epithet ever given to Him in the NT, seeing that He endured the contradiction of sinners against Himself, who slandered His footsteps and laid to His

charge ‘things that He knew not’ (i.e., of which He was guiltless).” Trench, Syn. Sec.103.

4. anaitios (άναίτιος, 338), “guiltless” (a, negative, n, euphonic, and aitia, “a charge”), is translated, “blameless” in the kjv of Matt. 12:5, “guiltless” in 12:7. The RV has “guiltless” in both places.^ In the Sept., in Deut. 19:10, 13, and 21:8-9.f See GUILTLESS.

5. anepileptos (άνεπίληπτος, 423), lit., “that cannot be laid hold of,” hence, “not open

to censure, irreproachable” (from a, negative, n, euphonic, and epilambano, “to lay hold of’), is used in 1 Tim. 3:2; 5:7; 6:14 (in all three places the RV has “without reproach”; in the first two kjv, “blameless,” in the last, “unrebukeable”; an alternative rendering would be “irreprehensible). See reproach, unrebukeable.^

6. anenkletos (άνέγκλητος, 410) signifies “that which cannot be called to account”

(from a, negative, n, euphonic, and enkaleo, “to call in”), i.e., with nothing laid to one’s charge (as the result of public investigation), in 1 Cor. 1:8, RV, “unreproveable,” kjv, “blameless”; in Col. 1:22, kjv and RV, “unreproveable”; in 1 Tim. 3:10 and Titus 1:6-7, kjv and rv, “blameless.” It implies not merely acquittal, but the absence of even a charge or accusation against a person. This is to be the case with elders.f

amemptos (άμέμπτως, 274), in 1 Thess. 2:10, “unblameably”; in 5:23, “without blame,” kjv, “blameless,” is said of believers at the judgment-seat of Christ in His

Parousia (His presence after His coming), as the outcome of present witness and steadfastness. See B, No. 3, above.fl

blasphemia (βλασφημία, 988), either from blax, “sluggish, stupid,” or, probably,

from blapto, “to injure,” and pheme, “speech,” (Eng. “blasphemy”) is so translated thirteen times in the RV, but “railing” in Matt. 15:19; Mark 7:22; Eph. 4:31; Col. 3:8; 1 Tim. 6:4; Jude 9. The word “blasphemy” is practically confined to speech defamatory of the Divine Majesty. See Note, below. See evil speaking, railing.

blasphemeo (βλασφημέώ, 987), “to blaspheme, rail at or revile,” is used (a) in a general way, of any contumelious speech, reviling, calumniating, railing at, etc., as of those who railed at Christ, e.g., Matt. 27:39; Mark 15:29; Luke 22:65 (rv, “reviling”); 23:39; (b) of those who speak contemptuously of God or of sacred things, e.g., Matt. 9:3; Mark 3:28; Rom. 2:24; 1 Tim. 1:20; 6:1; Rev. 13:6; 16:9, 11, 21; “hath spoken blasphemy,” Matt. 26:65; “rail at,” 2 Pet. 2:10; Jude 8, 10; “railing,” 2 Pet. 2:12; “slanderously reported,” Rom. 3:8; “be evil spoken of,” Rom. 14:16; 1 Cor. 10:30; 2 Pet. 2:2; “speak evil of,” Titus 3:2; 1 Pet. 4:4; “being defamed,” 1 Cor. 4:13. The verb (in the present participial form) is translated “blasphemers” in Acts 19:37; in Mark 2:7, “blasphemeth,” rv, for kjv, “speaketh blasphemies.”

There is no noun in the original representing the English “blasphemer.” This is

expressed either by the verb, or by the adjective blasphemos. See defame, rail, report, revile.

blasphemos (βλάσφημος, 989), “abusive, speaking evil,” is translated “blasphemous,” in Acts 6:11, 13; “a blasphemer,” 1 Tim. 1:13; “railers,” 2 Tim. 3:2, rv; “railing,” 2 Pet. 2:11. See RAlL.fl

Note: As to Christ’s teaching concerning “blasphemy” against the Holy Spirit, e.g., Matt. 12:32, that anyone, with the evidence of the Lord’s power before His eyes, should declare it to be Satanic, exhibited a condition of heart beyond divine illumination and therefore hopeless. Divine forgiveness would be inconsistent with the moral nature of God. As to the Son of Man, in his state of humiliation, there might be misunderstanding, but not so with the Holy Spirit’s power demonstrated.

diaphemizo (διαφημίζώ, 1310), “to spread broad” (dia, “throughout,” phemizo, “to speak”), is so translated in the RV in Matt. 9:31; 28:15 (kjv, “commonly reported”); Mark 1:45 (kjv, “blaze abroad”).^

momos (μώμος, 3470), akin to momaomai (see blame, A), signifies (a) “a blemish” (Sept. only); (b) “a shame, a moral disgrace,” metaphorical of the licentious, 2 Pet. 2:13.fl

amomos (αμωμος, 299), “without blemish”; is always so rendered in the RV, Eph.

1:4; 5:27; Phil. 2:15; Col. 1:22; Heb. 9:14; 1 Pet. 1:19; Jude 24; Rev. 14:5. This meaning is to be preferred to the various kjv renderings, “without blame,” Eph. 1:4, “unblameable,” Col. 1:22, “faultless,” Jude 24, “without fault,” Rev. 14:5. The most authentic mss. have amomos, “without blemish,” in Phil. 2:15, for amometos, “without rebuke.”! In the Sept., in reference to sacrifices, especially in Lev. and Num., the Psalms and Ezek., “of blamelessness in character and conduct.” See blame, fault.

1. eulogeo (εύλογέω, 2127), lit., “to speak well of” (eu, “well,” logos, “a word”), signifies, (a) “to praise, to celebrate with praises,” of that which is addressed to God, acknowledging His goodness, with desire for His glory, Luke 1:64; 2:28; 24:51, 53; Jas. 3:9; (b) “to invoke blessings upon a person,” e.g., Luke 6:28; Rom. 12:14. The present participle passive, “blessed, praised,” is especially used of Christ in Matt. 21:9; 23:39, and the parallel passages; also in John 12:13; (c) “to consecrate a thing with solemn prayers, to ask God’s blessing on a thing,” e.g., Luke 9:16; 1 Cor. 10:16; (d) “to cause to prosper, to make happy, to bestow blessings on,” said of God, e.g., in Acts 3:26; Gal. 3:9;

2. eneulogeomai (ένευλογέω, 1757), “to bless,” is used in the passive voice, Acts

3:25, and Gal. 3:8. The prefix en apparently indicates the person on whom the blessing is conferred.!

3. makarizo (μακαρίζω, 3106), from a root makU, meaning “large, lengthy,” found

also in makros, “long,” mekos, “length,” hence denotes “to pronounce happy, blessed,” Luke 1:48 and Jas. 5:11. See happy.!

1. eulogetos (εύλογητός, 2128), akin to A, 1, means “blessed, praised”; it is applied only to God, Mark 14:61; Luke 1:68; Rom. 1:25; 9:5; 2 Cor. 1:3; 11:31; Eph. 1:3; 1 Pet. 1:3.! In the Sept. it is also applied to man, e.g., in Gen. 24:31; 26:29; Deut. 7:14; Judg. 17:2; Ruth 2:20; 1 Sam. 15:13.

2. makarios (μακάριος, 3107), akin to A, No. 3, is used in the beatitudes in Matt. 5 and Luke 6, is especially frequent in the Gospel of Luke, and is found seven times in Revelation, 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14. It is said of God twice, 1 Tim. 1:11; 6:15. In the beatitudes the Lord indicates not only the characters that are “blessed,” but the nature of that which is the highest good.

1. eulogia (εύλογία, 2129), akin to A, 1, lit., “good speaking, praise,” is used of (a) God and Christ, Rev. 5:12-13; 7:12; (b) the invocation of blessings, benediction, Heb. 12:17; Jas. 3:10; (c) the giving of thanks, 1 Cor. 10:16; (d) a blessing, a benefit bestowed, Rom. 15:29; Gal. 3:14; Eph. 1:3; Heb. 6:7; of a monetary gift sent to needy believers, 2 Cor. 9:5-6; (e) in a bad sense, of fair speech, Rom. 16:18, RV, where it is joined with

chrestologia, “smooth speech,” the latter relating to the substance, eulogia to the expression. See bounty.!

2. makarismos (Μακεδονία, 3108), akin to A, 3, “blessedness,” indicates an ascription of blessing rather than a state; hence in Rom. 4:6, where the kjv renders it as a noun, “(describeth) the blessedness”; the RV rightly puts “(pronounceth) blessing.” So v.9. In Gal. 4:15 the kjv has “blessedness,” rv, “gratulation.” The Galatian believers had counted themselves happy when they heard and received the gospel. Had they lost that opinion? See gratulation.!

Note: In Acts 13:34, hosia, lit., “holy things,” is translated “mercies” (kjv), “blessings” (rv).

1. tuphloo (τυφλόω, 5186), “to blind” (from a root tuphD, “to burn, smoke”; cf.

tuphos, “smoke”), is used metaphorically, of the dulling of the intellect, John 12:40; 2 Cor. 4:4; 1 John 2:11.!

2. poroo (πωρόω, 4456) signifies “to harden” (fromporos, “a thick skin, a hardening”); rendered “blinded,” kjv, in Rom. 11:7 and 2 Cor. 3:14 (rv, “hardened”); cf. 4:4. See harden.

tuphlos (τυφλός, 5185), “blind,” is used both physically and metaphorically, chiefly in the Gospels; elsewhere four times; physically, Acts 13:11; metaphorically, Rom. 2:19; 2 Pet. 1:9; Rev. 3:17. The word is frequently used as a noun, signifying “a blind man.”

porosis (πώρωσις, 4457), akin to A. No. 2, primarily means “a covering with a callus,” a “hardening,” Rom. 11:25 and Eph. 4:18, RV for kjv, “blindness”; Mark 3:5, RV, for kjv, “hardness.” It is metaphorical of a dulled spiritual perception. See hardness.!

Note: In John 9:8, the most authentic mss. have prosaites, “a beggar,” rv, instead of tuphlos, “blind.”

perikalupto (περικαλύπτω, 4028) signifies “to blindfold” (pen, “around,” kalupto,

1. haima (αιμα, 129), (hence Eng., prefix haemD), besides its natural meaning,

stands, (a) in conjunction with sarx, “flesh,” “flesh and blood,” Matt. 16:17; 1 Cor.

15:50; Gal. 1:16; the original has the opposite order, blood and flesh, in Eph. 6:12 and Heb. 2:14; this phrase signifies, by synecdoche, “man, human beings.” It stresses the limitations of humanity; the two are essential elements in man’s physical being; “the life of the flesh is in the blood,” Lev. 17:11; (b) for human generation, John 1:13; (c) for “blood” shed by violence, e.g., Matt. 23:35; Rev. 17:6; (d) for the “blood” of sacrificial victims, e.g., Heb. 9:7; of the “blood” of Christ, which betokens His death by the shedding of His “blood” in expiatory sacrifice; to drink His “blood” is to appropriate the saving effects of His expiatory death, John 6:53. As “the life of the flesh is in the blood,” Lev. 17:11, and was forfeited by sin, life eternal can be imparted only by the expiation made, in the giving up of the life by the sinless Savior.

2. haimatekchusia (αίματεκχυσία, 130) denotes “shedding of blood,” Heb. 9:22 (haima, “blood,” ekchuno, “to pour out, shed”).!

haimorrhoeo (αίμορρέω, 131), from haima, “blood,” rheo, “to flow” (Eng., “hemorrhage”), signifies “to suffer from a flow of blood,” Matt. 9:20.!

Notes: (1) In Mark 5:25 and Luke 8:43, different constructions are used, the translations respectively being “having a flowing of blood” and “being in (i.e., with) a flowing of blood.”

(2) In Acts 17:26 (RV, “of one”; kjv, “of one blood”), the most authentic mss. do not contain the noun haima, “blood.” So with the phrase “through His blood,” in Col. 1:14.

exaleipho (έξαλείφω, 1813), from ek, “out,” used intensively, and aleipho, “to wipe,” signifies “to wash, or to smear completely.” Hence, metaphorically, in the sense of removal, “to wipe away, wipe off, obliterate”; Acts 3:19, of sins; Col. 2:14, of writing; Rev. 3:5, of a name in a book; Rev. 7:17; 21:4, of tears.

rhapisma (ράπισμα, 4475), (a) “a blow with a rod or staff,” (b) “a blow with the hand, a slap or cuff,” is found in three places; of the maltreatment of Christ by the officials or attendants of the high priest, Mark 14:65, RV, “received (according to the most authentic mss.) Him with blows of their hands,” (kjv, “did strike Him with the palms of their hands”); that they received, or took, Him would indicate their rough handling of Him; John 18:22 and 19:3; in all three places the RV marg. gives the meaning (a), as to the use of a rod.!

So with the corresponding verb rhapizo, in Matt. 26:67. The soldiers subsequently

beat Him with a reed, 27:30, where tupto, “to beat,” is used; rhapizo occurs elsewhere in Matt. 5:39. See smite.!

1. pneo (πνέω, 4154) signifies (a) “to blow,” e.g., Matt. 7:25; John 3:8; in Acts 27:40 the present participle is used as a noun, lit., “to the blowing” (i.e., to the wind); (b) “to breathe.” See breathe.

2. hupopneo (ύποπνέω, 5285), hupo, “under” (indicating repression), and No. 1, denotes “to blow softly,” Acts 27:13.!

Note: In Acts 28:13, epiginomai, “to come on,” is used of the springing up of a wind, kjv, “blew”; rv, “sprang up.”

1. kauchaomai (καυχάομαι, 2744), and its related words katakauchaomai, “to glory

or boast” and the nouns kauchesis and kauchema, translated “boast,” and “boasting,” in the kjv, are always translated “glory,” and “glorying” in the RV, e.g., 2 Cor. 10:15; 11:10, 17; Eph. 2:9. See glory.

2. megalaucheo (μεγαλαυχέώ, 3166), from megala, “great things,” and aucheo, “to lift up the neck,” hence, “to boast,” is found in some texts of Jas. 3:5. The most authentic mss. have the two words separated. It indicates any kind of haughty speech which stirs up strife or provokes others.^

Note: In Acts 5:36, the verb lego, “to say,” is rendered “boasting” in the kjv; “giving out” (RV).

1. alazon (άλαζών, 213), “a boaster,” Rom. 1:30 and 2 Tim. 3:2, kjv, “boasters,” rv, “boastful,” primarily signifies “a wanderer about the country” (from ale, “wandering”),

2. alazoneia (άλαζονεία, 212), the practice of an alazon, denotes quackery; hence, “arrogant display, or boastings,” Jas. 4:16, RV, “vauntings”; in 1 John 2:16, RV, “vainglory”; kjv, “pride.” See pride, vaunt.^

Note: In 2 Cor. 9:4, hupostasis, “a support, substance,” means “confidence” (rv); kjv, “confident boasting.”

1. ploiarion (πλοιάριον, 4142), “a skiff or small boat,” is a diminutive of ploion (No. 2), Mark 3:9; 4:36; John 6:22 (but No. 2 in the 2nd part of the verse), 23 (here some texts have No. 2), 24; 21:8.^

2. ploion (πλοιον, 4143), kjv, “ship,” is preferably translated “boat” (rv) in the gospels, where it is of frequent use; it is found 18 times in Acts, where, as in Jas. 3:4;

3. skaphe (σκάφη, 4627) is, lit., “anything dug or scooped out” (from skapto, “to dig”), “as a trough, a tub, and hence a light boat, or skiff, a boat belonging to a larger vessel,” Acts 27:16, 30, 32.^

1. soma (σώμα, 4983) is “the body as a whole, the instrument of life,” whether of man living, e.g., Matt. 6:22, or dead, Matt. 27:52; or in resurrection, 1 Cor. 15:44; or of beasts, Heb. 13:11; of grain, 1 Cor. 15:37-38; of the heavenly hosts, 1 Cor. 15:40. In Rev. 18:13 it is translated “slaves.” In its figurative uses the essential idea is preserved.

Sometimes the word stands, by synecdoche, for “the complete man,” Matt. 5:29;

6:22; Rom. 12:1; Jas. 3:6; Rev. 18:13. Sometimes the person is identified with his or her “body,” Acts 9:37; 13:36, and this is so even of the Lord Jesus, John 19:40 with 42. The “body” is not the man, for he himself can exist apart from his “body,” 2 Cor. 12:2-3. The “body” is an essential part of the man and therefore the redeemed are not perfected till the resurrection, Heb. 11:40; no man in his final state will be without his “body,” John 5:2829; Rev. 20:13.

The word is also used for physical nature, as distinct from pneuma, “the spiritual

nature,” e.g., 1 Cor. 5:3, and frompsuche, “the soul,” e.g., 1 Thess. 5:23. “Soma, ‘body,’

and pneuma, ‘spirit,’ may be separated; pneuma and psuche, ‘soul,’ can only be distinguished” (Cremer).

It is also used metaphorically, of the mystic body of Christ, with reference to the whole church, e.g., Eph. 1:23; Col. 1:18, 22, 24; also of a local church, 1 Cor. 12:27.

2. chros (χρώς, 5559) signifies “the surface of a body,” especially of the human body, Acts 19:12, with reference to the handkerchiefs carried from Paul’s body to the sick.f

3. ptoma (πτωμα, 4430) denotes, lit., “a fall” (akin topipto, “to fall”); hence, “that which is fallen, a corpse,” Matt. 14:12; 24:28, “carcase”; Mark 6:29; 15:45, “corpse”; Rev. 11:8-9, “dead bodies” (Gk., “carcase,” but plural in the 2nd part of v. 9). See CARCASE, CORPSE.^

1. sussomos (σύσσωμος, 4954), sun, “with,” and A, No. 1., means “united in the same body,” Eph. 3:6, of the church.f

2. somatikos (σωματικός, 4984), “bodily,” is used in Luke 3:22, of the Holy Spirit in taking a bodily shape; in 1 Tim. 4:8 of bodily exercise.^

somatikos (σωματικως, 4985), “bodily, corporeally,” is used in Col. 2:9.f

Note: The kjv “boisterous” in Matt. 14:30 is a rendering of the word ischuros, “strong” (see margin); it is not in the most authentic mss.

1. tharreo (θαρρέω, 2292), a later form of tharseo (see cheer, comfort), is

connected with thero, “to be warm” (warmth of temperament being associated with confidence); hence, “to be confident, bold, courageous”; rv, invariably, “to be of good courage”; 2 Cor. 5:6, 8 (kjv, “to be confident”); 7:16 (kjv, “to have confidence”); 10:1-2 (kjv, “to be bold”); Heb. 13:6, kjv, “boldly”; rv, “with good courage” (lit., “being courageous”). See courage.

2. parrhesiazomai (παρρησιάζομαι, 3955), “to speak boldly, or freely,” primarily had reference to speech (see B, below), but acquired the meaning of “being bold, or waxing bold,” 1 Thess. 2:2; in Acts 13:46, RV, “spake out boldly” (the aorist participle here

signifies “waxing bold”); Acts 9:27, 29, “preached boldly” (see also 18:26; 19:8); in 26:26, “speak freely.” See freely.

3. tolmao (τολμάω, 5111) signifies “to dare to do, or to bear, something terrible or difficult”; hence, “to be bold, to bear oneself boldy, deal boldly”; it is translated “be bold” in 2 Cor. 10:2, as contrasted with tharreo in verse 1, and the first line of verse 2, “shew courage” (see No. 1, above); in 10:12, rv, “are not bold to,” for kjv, “dare not make ourselves of.” Tharreo denotes confidence in one’s own powers, and has reference

to character; tolmao denotes boldness in undertaking and has reference to manifestation (Thayer). See courage, dare.

4. apotolmao (άποτολμάω, 662), apo (intensive), with No. 3, means “to be very bold, to speak out boldly,” and is used in Rom. 10:20.!

parrhesia (παρρησία, 3954), from pas, “all,” rhesis, “speech” (see A, No. 2), denotes

(a), primarily, “freedom of speech, unreservedness of utterance,” Acts 4:29, 31; 2 Cor. 3:12; 7:4; philem. 8; or “to speak without ambiguity, plainly,” John 10:24; or “without figures of speech,” John 16:25; (b) “the absence of fear in speaking boldly; hence, confidence, cheerful courage, boldness, without any connection necessarily with speech”; the RV has “boldness” in the following; Acts 4:13; Eph. 3:12; 1 Tim. 3:13; Heb. 3:6;

4:16; 10:19, 35; 1 John 2:28; 3:21; 4:17; 5:14; (c) the deportment by which one becomes conspicuous, John 7:4; 11:54, acts openly, or secures publicity, Col. 2:15. See CONFIDENCE, OPENLY, PLAINNESS.

tolmeroteros (τολμηρότερον, 5112), the comparative degree of tolmeros, means “the

more boldly,” Rom. 15:15; in some texts, tolmeroteron. Cf. A, No. 3.! Cf. tolmetes, “presumptuous”; RV, “daring,” 2 Pet. 2:10.!

1. desmos (δεσμόν, 1199), from deo, “to bind” (see band), is usually found in the plural, either masculine or neuter; (a) it stands thus for the actual “bonds” which bind a prisoner, as in Luke 8:29; Acts 16:26; 20:23 (the only three places where the neuter plural is used); 22:30; (b) the masculine plural stands frequently in a figurative sense for “a condition of imprisonment,” Phil. 1:7, 13, i.e., “so that my captivity became manifest as appointed for the cause of Christ”; verses 14, 16; Col. 4:18; 2 Tim. 2:9; Philem. 10, 13; Heb. 10:34.

In Mark 7:35 “the bond (kjv, string)” stands metaphorically for “the infirmity which caused an impediment in his speech.” So in Luke 13:16, of the infirmity of the woman who was bowed together. See band, chain, string.

2. desmios (δέσμιος, 1198), “a binding,” denotes “a prisoner,” e.g., Acts 25:14, rv, for the kjv, “in bonds”; Heb. 13:3, “them that are in bonds.” Paul speaks of himself as a prisoner of Christ, Eph. 3:1; 2 Tim. 1:8; Philem. 1, 9; “in the Lord,” Eph. 4:1. See PRISONER.

3. sundesmos (σύνδεσμος, 4886), “that which binds together” (sun, “with,” and No.

1), is said of “the bond of iniquity,” Acts 8:23; “the bond of peace,” Eph. 4:3; “the bond

of perfectness,” Col. 3:14 (figurative of the ligaments of the body); elsewhere; Col. 2:19, “bands,” figuratively of the bands which unite the church, the body of Christ. See band.!

4. halusis (αλυσις, 254) denotes “a chain”; so the rv in Eph. 6:20, for kjv “bonds.” See chain.

5. gramma (γράμμα, 1121), in Luke 16:6, RV, means “a bill or note of hand.” See bill, No. 2.

6. cheirographon (χειρόγραφον, 5498), “a handwriting,” is rendered “bond” in Col. 2:14, RV.

douleia (δουλεία, 1397), akin to deo, “to bind,” primarily “the condition of being a slave,” came to denote any kind of bondage, as, e.g., of the condition of creation, Rom. 8:21; of that fallen condition of man himself which makes him dread God, v. 15, and fear death, Heb. 2:15; of the condition imposed by the Mosaic Law, Gal. 4:24. See serve.

1. douleuo (δουλεύω, 1398), “to serve as a slave, to be a slave, to be in bondage,” is frequently used without any association of slavery, e.g., Acts 20:19; Rom. 6:6; 7:6;

2. douloo (δουλόω, 1402), different from No. 1, in being transitive instead of intransitive, signifies “to make a slave of, to bring into bondage,” Acts 7:6; 1 Cor. 9:19, rv; in the passive voice, “to be brought under bondage,” 2 Pet. 2:19; “to be held in bondage,” Gal. 4:3 (lit., “were reduced to bondage”); Titus 2:3, “of being enslaved to wine”; Rom. 6:18, “of service to righteousness” (lit., “were made bondservants”). As with the purchased slave there were no limitations either in the kind or the time of service, so the life of the believer is to be lived in continuous obedience to God. See ENSLAVED, GIVE, SERVANT.

3. doulagogeo (δουλαγωγέω, 1396), “to bring into bondage” (from A, above, and

ago, “to bring”), is used in 1 Cor. 9:27, concerning the body, RV, “bondage,” for kjv, “subjection.”!

4. katadouloo (καταδουλόω, 2615), “to bring into bondage,” occurs in 2 Cor. 11:20; Gal. 2:4.!

doulos (δουλος, 1401), from deo, “to bind,” “a slave,” originally the lowest term in the scale of servitude, came also to mean “one who gives himself up to the will of another,” e.g., 1 Cor. 7:23; Rom. 6:17, 20, and became the most common and general word for “servant,” as in Matt. 8:9, without any idea of bondage. In calling himself, however, a “bondslave of Jesus Christ,” e.g., Rom. 1:1, the apostle Paul intimates (1) that he had been formerly a “bondslave” of Satan, and (2) that, having been bought by Christ, he was now a willing slave, bound to his new Master. See servant.

paidiske (παιδίσκή, 3814), “a young girl, maiden,” also denoted “a young female slave, bondwoman, or handmaid.” For the kjv, “bondmaid” or “bondwoman,” in Ga. 4:22- 23, 30-31, the rv has “handmaid.” See damsel, handmaid, maid For BONDSERVANT see servant BONE

osteon (οστέον, 3747), probably from a word signifying strength, or firmness, sometimes denotes “hard substances other than bones,” e.g., the stone or kernel of fruit.

In the NT it always denotes “bones,” Matt. 23:27; Luke 24:39; John 19:36; Heb. 11:22.!

Note: As to Eph. 5:30, RV, “We are members of His body” (in contrast to the kjv), “the words that follow in the common text are an unintelligent gloss, in which unsuccessful endeavor is made to give greater distinctness to the Apostle’s statement” (Westcott).

1. biblos (βίβλος, 976) (Eng. “Bible”) was the inner part, or rather the cellular substance, of the stem of the papyrus (Eng. “paper”). It came to denote the paper made from this bark in Egypt, and then a written “book,” roll, or volume. It is used in referring to “books” of Scripture, the “book,” or scroll, of Matthew’s Gospel, Matt. 1:1; the Pentateuch, as the “book” of Moses, Mark 12:26; Isaiah, as “the book of the words of Isaiah,” Luke 3:4; the Psalms, Luke 20:42 and Acts 1:20; “the prophets,” Acts 7:42; to “the Book of Life,” Phil. 4:3; Rev. 3:5; 20:15. Once only it is used of secular writings, Acts 19:19.!

2. biblion (βιβλίον, 975), a diminutive of No. 1, had in Hellenistic Greek almost lost

its diminutive force and was ousting biblos in ordinary use; it denotes “a scroll or a small book.” It is used in Luke 4:17, 20, of the “book” of Isaiah; in John 20:30, of the Gospel of John; in Gal. 3:10 and Heb. 10:7, of the whole of the OT; in Heb. 9:19, of the “book” of Exodus; in Rev. 1:11; 22:7, 9-10, 18 (twice), 19, of the Apocalypse; in John 21:25 and 2 Tim. 4:13, of “books” in general; in Rev. 13:8; 17:8; 20:12; 21:27, of the “Book” of

Life (see Note, below); in Rev. 20:12, of other “books” to be opened in the Day of Judgment, containing, it would seem, the record of human deeds. In Rev. 5:1- 9 the “Book” represents the revelation of God’s purposes and counsels concerning the world. So with the “little book” in Rev. 10:8. In 6:14 it is used of a scroll, the rolling up of which illustrates the removal of the heaven.

In Matt. 19:7 and Mark 10:4 the word is used of a bill of divorcement. See bill.!

Note: In Rev. 22:19, the most authentic mss. have xulon, “tree (of life),” instead of “biblion.”

3. biblaridion (βιβλιαρίδιον, 974), another diminutive of No. 1, is always rendered

“little book,” in Rev. 10:2, 9-10. Some texts have it also in verse 8, instead of biblion (but see beginning of No 2).!

dorerna (δώρήμα, 1434), translated “boon” in Jas. 1:17, RV, is thus distinguished, as the thing given, from the preceding word in the verse, dosis, “the act of giving” (kjv,

“gift” in each case); elsewhere in Rom. 5:16. It is to be distinguished also from doron,

1. kraspedon (κράσπεδον, 2899) was primarily “the extremity or prominent part of a thing, an edge”; hence “the fringe of a garment, or a little fringe,” hanging down from the edge of the mantle or cloak. The Jews had these attached to their mantles to remind them of the Law, according to Num. 15:38-39; Deut. 22:12; Zech. 8:23.% This is the meaning in Matt. 23:5. In Matt. 9:20; 14:36; Mark 6:56; Luke 8:44, it is used of the border of Christ’s garment (kjv “hem,” in the first two places). See HEM.fl

2. horion (οριον, 3725), “the border of a country or district” (cf. Eng., “horizon”), is always used in the plural. The kjv has “coasts,” but “borders” in Matt. 4:13; the rv always “borders,” Matt. 2:16; 4:13; 8:34; 15:22, 39; 19:1; Mark 5:17; 7:31 (twice); 10:1; Acts 13:50. In some of these it signifies territory. See coAST.fl

3. methorion (μεθόριος, 3181**), meta, “with,” and No. 2, similar in meaning, is found, in some mss., in Mark 7:24.fl Cf. horothesia, under BOUND.

daneizo (δανείζώ, 1155), in the active voice signifies “to lend money,” as in Luke 6:34-35, in the middle voice, “to have money lent to oneself, to borrow,” Matt. 5:42.fl Cf. dan(e)ion, “a debt,” Matt. 18:27,fl and dan(e)istes, “a creditor,” Luke 7:41.fl See lend.

kolpos (κόλπος, 2859) signifies (a) “the front of the body between the arms”; hence, to recline in the “bosom” was said of one who so reclined at table that his head covered, as it were, the “bosom” of the one next to him, John 13:23. Hence, figuratively, it is used of a place of blessedness with another, as with Abraham in paradise, Luke 16:22-23 (plural in v. 23), from the custom of reclining at table in the “bosom,” a place of honor; of the Lord’s eternal and essential relation with the Father, in all its blessedness and affection as intimated in the phrase, “The Only-begotten Son, which is in the bosom of the Father” (John 1:18); (b) “of the bosom of a garment, the hollow formed by the upper forepart of a loose garment, bound by a girdle and used for carrying or keeping things”; thus figuratively of repaying one liberally, Luke 6:38; cf. Isa. 65:6; Jer. 39:18; (c) “of an inlet of the sea,” because of its shape, like a bosom, Acts 27:39. See bay, CREEK.fl

abussos (αβυσσος, 12), “bottomless” (from a, intensive, and bussos, “a depth”; akin

to bathus, “deep”; Eng., “bath”), is used as a noun denoting the abyss (kjv, “bottomless pit”). It describes an immeasurable depth, the underworld, the lower regions, the abyss of Sheol. In Rom. 10:7, quoted from Deut. 30:13, the abyss (the abode of the lost dead) is substituted for the sea (the change in the quotation is due to the facts of the death and resurrection of Christ); the kjv has “deep” here and in Luke 8:31; the reference is to the lower regions as the abode of demons, out of which they can be let loose, Rev. 11:7; 17:8, it is found seven times in the Apocalypse, 9:1-2, 11; 11:7; 17:8; 20:1, 3; in 9:1, 2 the rv has “the pit of the abyss.” See DEEP.f

horothesia (οροθεσία, 3734), “the fixing of a boundary,” rather than the boundary

itself (from horos, “a boundary,” and tithemi, “to place”), is used in Acts 17:26, “bounds.’I

opheilo (οφείλω, 3784), “to owe, whether of a debt or any obligation,” is translated “we are bound,” in 2 Thess. 1:3 and 2:13 (the apostle expressing his obligation to give thanks for his readers). See behove.

Note: Dei, it is necessary (for which see must), expresses, not the obligation (as does

opheilo) but the certainty or inevitableness of what is bound to happen, e.g., John 3:15, “must be lifted up” (i.e., inevitably), and Acts 4:12, “wherein we must be saved” (i.e., there is a certainty of salvation).

perikeimai (περίκειμαι, 4029), lit., “to lie around” (peri, “around,” keimai, “to lie”), “to be compassed,” is used of binding fetters around a person, Acts 28:20; in Mark 9:42, and Luke 17:2, to hang about a person’s neck; in Heb. 5:2, to compass about, metaphorically of infirmities; in 12:1, of those who have witness borne to their faith. See COMPASS, HANG.f

Note: For “bound” in Acts 22:5, 24:27, see bind, No. 1; for Acts 22:25, kjv, see bind, No. 7; for Luke 8:29, see bind, No. 6.

1. eulogia (εύλογία, 2129), “a blessing,” has the meaning of “bounty” in 2 Cor. 9:5, of the offering sent by the church at Corinth to their needy brethren in Judea.

Note: In the next verse the adverb “bountifully” is a translation of the phrase ep:

eulogiais, lit., “with blessings” (rv marg.), that is, that blessings may accrue. See BLESSING.

2. haplotes (άπλότης, 572), from haplous, “simple, single,” is translated “bountifulness” in 2 Cor. 9:11, kjv; rv, “liberality” (marg., “singleness”); cf. 8:2; 9:13; from sincerity of mind springs “liberality.” The thought of sincerity is present in Rom. 12:8; 2 Cor. 11:3; Eph. 6:5; Col. 3:22. See liberal, simplicity, singleness.^

3. charis (χάρις, 5485), “grace,” is rendered, “bounty” in 1 Cor. 16:3, rv, (kjv, “liberality”), by metonymy for a material gift. See benefit, No. 3.

4. hadrotes (άδρότης, 100), lit. “fatness” (from hadros, “thick, well-grown”), is used of a monetary gift, in 2 Cor. 8:20, kjv, “abundance,” RV, “bounty.”!

1. kampto (κάμπτω, 2578), “to bend,” is used especially of bending the knees in religious veneration, Rom. 11:4; 14:11; Eph. 3:14; Phil. 2:10.!

2. sunkampto (συγκάμπτω, 4781) signifies “to bend completely together, to bend down by compulsory force,” Rom. 11:10.!

3. sunkupto (συγκύπτω, 4794), “to bow together” (sun, “together with,” kupto, “to bow”), is said, in Luke 13:11, of the woman crippled with a physical infirmity.!

4. klino (κλίνω, 2827), “to incline, to bow down,” is used of the women who in their fright “bowed” their faces to the earth at the Lord’s empty tomb, Luke 24:5; of the act of the Lord on the cross immediately before giving up His Spirit. What is indicated in the statement “He bowed His head,” is not the helpless dropping of the head after death, but the deliberate putting of His head into a position of rest, John 19:30. The verb is deeply significant here. The Lord reversed the natural order. The same verb is used in His statement in Matt. 8:20 and Luke 9:58, “the Son of Man hath not where to lay His head.” It is used, too, of the decline of day, Luke 9:12; 24:29; of turning enemies to flight, Heb. 11:34. See lay, spent. No. 7, turn, wear.!

5. tithemi (τίθημι, 5087), “to put, or place,” is said of the soldiers who mockingly bowed their knees to Christ, Mark 15:19. See appoint.

toxon (τόξον, 5115), “a bow,” is used in Rev. 6:2. Cf. Hab. 3:8-9. The instrument is frequently mentioned in the Sept., especially in the Psalms.!

splanchnon (σπλάγχνον, 4698), always in the plural, properly denotes “the physical organs of the intestines,” and is once used in this respect, Acts 1:18 (for the use by Greeks and Hebrews, see affection, No. 2). The rv substitutes the following for the word “bowels”: “affections,” 2 Cor. 6:12; “affection,” 2 Cor. 7:15; “tender mercies,”

Phil. 1:8; 2:1; “a heart (of compassion),” Col. 3:12; “heart,” Philem. 12, 20; “hearts,” Philem. 7; “compassion,” 1 John 3:17. The word is rendered “tender” in the kjv and RV of Luke 1:78, in connection with the word mercy. See affection, No. 2, compassion, A, No. 2 and B, No 2.!

phiale (φιάλη, 5357) (Eng., “phial”) denotes “a bowl”; so the rv, for kjv, “vial,” in Rev. 5:8; 15:7; 16:1-4, 8, 10, 12, 17; 17:1; 21:9; the word is suggestive of rapidity in the emptying of the contents. While the seals (ch. 6) give a general view of the events of the last “week” or “hebdomad,” in the vision given to Daniel, Dan. 9:23-27, the “trumpets” refer to the judgments which, in a more or less extended period, are destined to fall especially, though not only, upon apostate Christendom and apostate Jews. The emptying of the “bowls” betokens the final series of judgments in which this exercise of the wrath of God is “finished” (Rev. 15:1, RV). These are introduced by the 7th trumpet. See Rev. 11:15 and the successive order in v. 18, “the nations were wroth, and Thy wrath came ...”; see also 6:17; 14:19, 20; 19:11-12.!

alabastron (άλάβαστρον, 211), “an alabaster vessel,” is translated in the kjv of Matt. 26:7; Mark 14:3; Luke 7:37, “box,” RV, “cruse.” The breaking refers to the seal, not to the box or cruse. See cruse.

pais (παις, 3816) denotes “a boy” (in contrast to paidion, a diminutive of pais, and to

teknon, “a child”). With reference to Christ, instead of the kjv “child,” the rv suitably translates otherwise as follows: Luke 2:43, “the boy Jesus”; Acts 4:27, 30, “Thy Holy Servant, Jesus.” So in the case of others, Matt. 17:18 and Luke 9:42 (“boy”). See child, MAID, MANSERVANT, SERVANT, SON, YOUNG MAN.

plegma (πλέγμα, 4117) signifies “what is woven” (from pleko, “to weave, plait”), whether a net or basket (Josephus uses it of the ark of bulrushes in which the infant Moses was laid), or of a web, plait, braid. It is used in 1 Tim. 2:9, of “braided hair,” which the Vulgate signifies as “ringlets, curls.”!

Notes: (1) Cf. emploke, 1 Pet. 3:3, “plaiting,” i.e., intertwining the hair in ornament.!

(2) “Broided” is to be distinguished from broidered, which means to adorn with needlework (not to plait).

1. klados (κλάδος, 2798), from klao, “to break” (cf. klasma, “a broken piece”), properly a young tender shoot, “broken off” for grafting, is used for any kind of branch, Matt. 13:32; 21:8; 24:32; Mark 4:32; 13:28; Luke 13:19; the descendants of Israel, Rom. 11:16-19, 21.!

2. klema (κλημα, 2814), akin to klao, “to break,” denotes “a tender, flexible branch, especially the shoot of a vine, a vine sprout,” John 15:2, 4-6.!

3. stoibas or stibas (στοιβάς, 4746), from steibo, “to tread on,” primarily denoted “a layer of leaves, reeds, twigs or straw, serving for a bed”; then “a branch full of leaves, soft foliage,” which might be used in making a bed, or for treading upon, Mark 11:8.!

4. baion (βαί'ον, 902), of Egyptian origin, frequent in the papyri writings, denotes “a branch of the palm tree,” John 12:13.!

! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

Note: Matthew, Mark and John each use a different word for “branch” in narrating Christ’s entry into Jerusalem.

kausteriazo (καυτήριάζω, 2743), “to burn in with a branding iron” (cf. Eng., “caustic”), is found, in the best mss., in 1 Tim. 4:2, RV “branded.” Others have kauteriazo (from kauterion, “a branding-iron,” Eng., “cauterize”), to mark by “branding,” an act not quite so severe as that indicated by the former. The reference is to apostates whose consciences are “branded” with the effects of their sin. See seared.!

Note: In the RV of Gal. 6:17, “branded” does not represent a word in the original; it serves to bring out the force of the apostle’s metaphor of bearing in his body the stigmata, the marks, of the Lord Jesus. The reference is not to the branding of slaves, soldiers and criminals, but rather to the religious devotee, who “branded” himself with the mark of the god whom he specially worshipped. So Paul describes the physical marks due to the lictor’s rods at Philippi and to the stones at Lystra, marks which, while not self-inflicted, betokened his devotion to Christ and his rejoicing therein.

1. chalkos (χαλκός, 5475), primarily, “copper,” became used for metals in general, later was applied to bronze, a mixture of copper and tin, then, by metonymy, to any article made of these metals, e.g., money, Matt. 10:9; Mark 6:8; 12:41, or a sounding instrument, 1 Cor. 13:1, figurative of a person destitute of love. See Rev. 18:12. See money.!

2. chalkeos (χάλκεος, 5470), “made of brass or bronze,” is used of idols, Rev. 9:20.!

3. chalkion (χαλκίον, 5473) is used in Mark 7:4 of “brazen vessels.”!

4. chalkolibanon (χαλκολίβανον, 5474) is used of “white or shining copper or bronze,” and describes the feet of the Lord, in Rev. 1:15 and 2:18.!

1. paroinos (πάροινος, 3943), an adjective, lit., “tarrying at wine” (para, “at,” oinos, “wine”), “given to wine,” 1 Tim. 3:3 and Titus 1:7, kjv, probably has the secondary sense, of the effects of wine-bibbing, viz., abusive brawling. Hence RV, “brawler.” See wine.!

2. amachos (αμαχος, 269), an adjective, lit., “not fighting” (a, negative, nache, “a fight”), came to denote, metaphorically, “not contentious,” 1 Tim. 3:3, and Titus 3:2, RV, for kjv, “not a brawler,” “not brawlers.” See contentious.!

1. artos (αρτος, 740), “bread” (perhaps derived from aro, “to fit together,” or from a root ar — , “the earth”), signifies (a) “a small loaf or cake,” composed of flour and water, and baked, in shape either oblong or round, and about as thick as the thumb; these were not cut, but broken and were consecrated to the Lord every Sabbath and called the “shewbread” (loaves of presentation), Matt. 12:4; when the “shewbread” was reinstituted by Nehemiah (Neh. 10:32) a poll-tax of 1/3 shekel was laid on the Jews, Matt. 17:24; (b) “the loaf at the Lord’s Supper,” e.g., Matt. 26:26 (“Jesus took a loaf,” rv, marg.); the breaking of “bread” became the name for this institution, Acts 2:42; 20:7; 1 Cor. 10:16; 11:23; (c) “bread of any kind,” Matt. 16:11; (d) metaphorically, “of Christ as the Bread of God, and of Life,” John 6:33, 35; (e) “food in general,” the necessities for the sustenance of life, Matt. 6:11; 2 Cor. 9:10, etc.

2. azumos (άζυμος, 106) denotes “unleavened bread,” i.e., without any process of fermentation; hence, metaphorically, “of a holy, spiritual condition,” 1 Cor. 5:7, and of “sincerity and truth” (v. 8). With the article it signifies the feast of unleavened bread, Matt. 26:17; Mark 14:1, 12; Luke 22:1, 7; Acts 12:3; 20:6.fl

1. klao or klazo (κλάώ, 2806), “to break, to break off pieces,” is used of “breaking bread,” (a) of the Lord’s act in providing for people, Matt. 14:19; 15:36; Mark 8:6, 19;

(b) of the “breaking of bread” in the Lord’s Supper, Matt. 26:26; Mark 14:22; Luke 22:19; Acts 20:7; 1 Cor. 10:16; 11:24; (c) of an ordinary meal, Acts 2:46; 20:11; 27:35;

2. ekklao (έκκλάώ, 1575), ek, “off,” and No. 1, “to break off,” is used metaphorically of branches, Rom. 11:17, 19-20.fl

3. kataklao (κατακλάώ, 2622), kata, “down,” and No. 1, is used in Mark 6:41 and Luke 9:16, of Christ’s “breaking” loaves for the multitudes.^

4. luo (λύώ, 3089), “to loosen,” especially by way of deliverance, sometimes has the meaning of “breaking, destructively,” e.g., of “breaking” commandments, not only infringing them, but loosing the force of them, rendering them not binding, Matt. 5:19; John 5:18; of “breaking” the Law of Moses, John 7:23; Scripture, John 10:35; of the “breaking up” of a ship, Acts 27:41; of the “breaking down” of the middle wall of partition, Eph. 2:14; of the marriage tie, 1 Cor. 7:27. See destroy, dissolve, loose, melt, put, Note (5), unloose.

5. suntribo (συντρίβώ, 4937), lit., “to rub together,” and so “to shatter, shiver, break in pieces by crushing,” is said of the bruising of a reed, Matt. 12:20 (No. 9 is used in the next clause); the “breaking” of fetters in pieces, Mark 5:4; the “breaking” of an alabaster cruse, Mark 14:3; an earthenware vessel, Rev. 2:27; of the physical bruising of a person possessed by a demon, Luke 9:39; concerning Christ, “a bone of Him shall not be broken,” John 19:36; metaphorically of the crushed condition of a “broken-hearted” person, Luke 4:18 (KV only); of the eventual crushing of Satan, Rom. 16:20. See BRUiSE.fl This verb is frequent in the Sept. in the passive voice, e.g., Ps. 51:17; Isa. 57:15, of a contrite heart, perhaps a figure of stones made smooth by being rubbed together in

6. rhegnumi (ρηγνυμι, 4486), “to tear, rend, as of garments, etc.,” is translated “break” in the kjv, of Matt. 9:17, of wine-skins (RV, “burst”); as in Mark 2:22 and Luke 5:37.; “break forth” in Gal. 4:27. See burst, rend, tear.

7. diarrhegnumi (διαρρήσσω, 1284), dia, “through” (intensive), and No. 6, “to burst asunder, to rend, cleave,” is said of the rending of garments, Matt. 26:65; Mark 14:63; Acts 14:14; of the “breaking” of a net, Luke 5:6; of fetters, 8:29. See REND.f

9. katagnumi (κατάγνυμι, 2608), kata, “down” (intensive), and No. 6, is used of the “breaking” of a bruised reed, Matt. 12:20, and of the “breaking” of the legs of those who were crucified, John 19:31, 32, 33.f

10. sunthlao (συνθλάω, 4917), sun, “together” (intensive), and thlao, “to break or crush, to break in pieces, to shatter,” is used in Matt. 21:44 and Luke 20:18 of the physical effect of falling on a stone.f

11. sunthrupto (συνθρύπτω, 4919), sun, and thrupto, “to crush, to break small, weaken,” is used metaphorically of “breaking” one’s heart Acts 21:13.f

12. schi o (σχίζω, 4977), “to split, to rend open,” is said of the veil of the temple, Matt. 27:51; the rending of rocks, Matt. 27:51; the rending of the heavens, Mark 1:10; a garment, Luke 5:36; John 19:24; a net, John 21:11; in the passive voice, metaphorically, of being divided into factions, Acts 14:4; 23:7. See divine, Note, open, rend, rent.

Note: Cf. schisma (Eng., “schism”), said of the rent in a garment, Matt. 9:16. See DIVISION, RENT, SCHISM.

13. diorusso (διορύσσω, 1358), lit., “to dig through” (dia, “through,” orusso, “to dig”), is used of the act of thieves in “breaking” into a house, Matt. 6:19, 20; 24:43; Luke 12:39.f

14. exorusso (έξορύσσω, 1846), lit., “to dig out” (cf. No. 13), is med of the “breaking up” of part of a roof, Mark 2:4, and, in a vivid expression, of plucking out the eyes, Gal. 4:15. See PLUCK.f

1. klasis (κλάσις, 2800), “a breaking” (akin to A, No. 1), is used in Luke 24:35 and Acts 2:42, of the “breaking” of bread.f

2. klasma (κλάσμα, 2801), “a broken piece, fragment,” is always used of remnants of food, Matt. 14:20; 15:37 and corresponding passages. See piece.

3. parabasis (παράβασις, 3847), “a transgression” (para, “across,” baino, “to go”), is translated “breaking” in Rom. 2:23, kjv; rv, “transgression”; kjv and RV ditto in 4:15; 5:14; Gal. 3:19; 1 Tim. 2:14; Heb. 2:2; 9:15. See transgression.

4. parabates (παραβάτης, 3848), “a transgressor” (cf. No. 3), is translated “breaker,” Rom. 2:25, kjv; rv, “transgressor.” In v. 27 the kjv turns it into a verb, “dost transgress.” See Gal. 2:18; Jas. 2:9, 11.f

1. stethos (στηθος, 4738), connected with histemi, “to stand,” i.e., that which stands out, is used of mourners in smiting the “breast,” Luke 18:13; 23:48; of John in reclining on the “breast” of Christ, John 13:25; 21:20; of the “breasts” of the angels in Rev. 15:6.f

2. mastos (μαστός, 3149), used in the plural, “paps,” Luke 11:27; 23:29; Rev. 1:13, kjv, is preferably rendered “breasts,” in the rv.!

thorax (θώραξ, 2382), primarily, “the breast,” denotes “a breastplate or corselet,” consisting of two parts and protecting the body on both sides, from the neck to the middle. It is used metaphorically of righteousness, Eph. 6:14; of faith and love, 1 Thess. 5:8, with perhaps a suggestion of the two parts, front and back, which formed the coat of mail (an alternative term for the word in the NT sense); elsewhere in Rev. 9:9, 17.!

1. pnoe (πνοή, 4157), akin topneo, “to blow,” lit., “a blowing,” signifies (a) “breath, the breath of life,” Acts 17:25; (b) “wind,” Acts 2:2. See wind.!

2. pneuma (πνευμα, 4151), “spirit,” also denotes “breath,” Rev. 11:11 and 13:15, rv. In 2 Thess. 2:8, the kjv has “spirit” for rv, breath. See ghost, life, spirit, wind.

1. empneo (έμπνέω, 1709), lit., “to breathe in, or on,” is used in Acts 9:1, indicating that threatening and slaughter were, so to speak, the elements from which Saul drew and expelled his breath.!

2. emphusao (έμφυσάω, 1720), “to breathe upon,” is used of the symbolic act of the Lord Jesus in breathing upon His apostles the communication of the Holy Spirit, John 20:22.!

numphe (νύμφη, 3565) (Eng. “nymph”) “a bride, or young wife,” John 3:29; Rev.

18:23; 21:2, 9; 22:17, is probably connected with the Latin nubo, “to veil”; the “bride” was often adorned with embroidery and jewels (see Rev. 21:2), and was led veiled from her home to the “bridegroom.” Hence the secondary meaning of “daughter-in-law,” Matt. 10:35; Luke 12:53. See daughter-in-law.! For the relationship between Christ and a local church, under this figure, see 2 Cor. 11:2; regarding the whole church, Eph. 5:23-32; Rev. 22:17.

numphios (νυμφίος, 3566), “a bridegroom,” occurs fourteen times in the gospels, and in Rev. 18:23. “The friend of the bridegroom,” John 3:29, is distinct from “the sons of the bridechamber” who were numerous. When John the Baptist speaks of “the friend of the Bridegroom,” he uses language according to the customs of the Jews.

numphon (νυμφών, 3567), signifies (a) “the room or dining hall in which the

marriage ceremonies were held,” Matt. 22:10; some mss. have gamos, “a wedding,” here; (b) “the chamber containing the bridal bed,” “the sons of the bridechamber” being the friends of the bridegroom, who had the charge of providing what was necessary for the nuptials, Matt. 9:15; Mark 2:19; Luke 5:34.!

chalinos (χαλινός, 5469), “a bridle,” is used in Jas. 3:3 (kjv, “bits”), and Rev. 14:20. “The primitive bridle was simply a loop on the haltercord passed round the lower jaw of the horse. Hence in Ps. 32:9 the meaning is bridle and halter” (Hastings, Bib. Dic.).!

chalinagogeo (χαλιναγωγέω, 5468), from chalinos and ago, “to lead,” signifies “to lead by a bridle, to bridle, to hold in check, restrain”; it is used metaphorically of the tongue and of the body in Jas. 1:26 and 3:2.!

dh oligon lit. means “by few.” In 1 Pet. 5:12 it signifies by means of few words, “briefly.” The RV of Rom. 13:9 omits “briefly,” the meaning being “it is summed up.”!

1. photeinos (φωτεινός, 5460), “bright” (from phos, “light”), is said of a cloud, Matt. 17:5; metaphorically of the body, Matt. 6:22, “full of light”; Luke 11:34, 36. See light.!

2. lampros (λαμπρός, 2986), “shining, brilliant, bright,” is used of the clothing of an angel, Acts 10:30 and Rev. 15:6; symbolically, of the clothing of the saints in glory, Rev. 19:8, RV, in the best texts (kjv, “white”); of Christ as the Morning Star, 22:16; of the water of life, 22:1, kjv, “clear.” See clear, gay, goodly, gorgeous, white.

1. lamprotes (λαμπρότης, 2987), “brightness,” akin to A, No. 2, above is found in Acts 26:13.!

2. apaugasma (άπαύγασμα, 541), “a shining forth” (apo, “from,” auge, “brightness”), of a light coming from a luminous body, is said of Christ in Heb. 1:3, kjv, “brightness,” RV, “effulgence,” i.e., shining forth (a more probable meaning than refiected brightness).!

Note: Epiphaneia, lit., “shining forth or upon,” is rendered “brightness” in the kjv of

ano (ανω, 507), “above, on high, in a higher place,” in John 2:7 is used to denote the “brim” of a waterpot, lit., “up to above,” i.e., “up to the higher parts,” i.e., “the brim.” See ABOVE, HIGH, UP.

1. theion (θειον, 2303) originally denoted “fire from heaven.” It is connected with

sulphur. Places touched by lightning were called theia, and, as lightning leaves a sulphurous smell, and sulphur was used in pagan purifications, it received the name of theion Luke 17:29; Rev. 9:17-18; 14:10; 19:20; 20:10; 21:8.!

2. theiodes (θειώδης, 2306), akin to No. 1, signifies “brimstone-like, or consisting of brimstone,” Rev. 9:17.!

1. phero (φέρω, 5342), “to bear, or carry,” is used also of “bearing or bringing forth fruit,” Mark 4:8; John 15:5, etc. To bring is the most frequent meaning. See bear,

2. anaphero (άναφέρω, 399) denotes “to bring up,” Matt. 17:1. See bear, No. 3.

3. apophero (άποφέρω, 667), “to carry forth,” is rendered “bring,” in the kjv of 1 Cor. 16:3; Acts 19:12 (rv, “carried away”); some mss. have epiphero here. See carry.

4. eisphero (εισφέρω, 1533), denotes “to bring to,” Acts 17:20; “to bring into,” Luke 5:18, 19; 1 Tim. 6:7; Heb. 13:11. See lead, No. 11.

6. epiphero (έπιφέρω, 2018), signifies (a) “to bring upon, or to bring against,” Jude 9;

(b) “to impose, inflict, visit upon,” Rom. 3:5. Some mss. have it in Acts 25:18 (for No.

7. prophero (προφέρω, 4393) denotes “to bring forth,” Luke 6:45, twice.!

8. prosphero (προσφέρω, 4374) means (a) “to bring (in addition),” Matt. 25:20; “to bring unto,” Matt. 5:23 (RV, “art offering”); Mark 10:13; (b) to offer, Matt. 5:24. See DEAL WITH, DO, OFFER, PRESENT, PUT.

9. sumphero (συμφέρω, 4851), “to bring together,” has this meaning in Acts 19:19. See BETTER (BE), EXPEDIENT, GOOD, PROFIT.

10. ago (αγω, 71), “to lead, to lead along to bring,” has the meaning “to bring” (besides its occurrences in the Gospels and Acts) in 1 Thess. 4:14, 2 Tim. 4:11, and Heb. 2:10. See carry, go, keep, lead.

11. anago (άνάγω, 321), “to lead or bring up to,” Luke 2:22; Acts 9:39 etc.; “to bring forth,” Acts 12:4; “to bring again,” Heb. 13:20; “to bring up again,” Rom. 10:7. See DEPART, LAUNCH, LEAD, LOOSE, OFFER, TAKE UP, SAIL.

12. apago (άπάγω, 520), “to lead away, bring forth, bring unto,” Acts 23:17. See CARRY, DEATH, LEAD, TAKE.

14. exago (έξάγω, 1806), “to lead out, bring forth,” Acts 5:19; 7:36, 40 etc. See

16. katago (κατάγω, 2609), “to bring down,” Acts 9:30; 22:30; 23:15, 20; Rom. 10:6; “to bring forth,” Acts 23:28; of boats, “to bring to land,” Luke 5:11. See land, touch.

17. pareisago (παρεισάγω, 3919), “to bring in privily” (lit., “to bring in beside”), “to introduce secretly,” 2 Pet. 2:1.!

18. proago (προάγω, 4254), “to bring or lead forth,” e.g., Acts 12:6; 16:30; 25:26.

19. prosago (προσάγω, 4317), “to bring to, or unto,” Acts 16:20; 1 Pet. 3:18. For Acts 27:27 see draw, (B), No 3.!

20. komizo (κομίζω, 2865), usually, “to receive, to bring in,” Luke 7:37. See RECEIVE.

21. parecho (παρέχω, 3930), usually, “to offer, furnish, supply” (lit., “to have near”), “to bring, in the sense of supplying,” Acts 16:16; 19:24. See do, give, keep, minister,

22. apostrepho (άποστρέφω, 654), “to turn, or put, back,” is translated “brought back” in Matt. 27:3. See pervert, put, turn.

23. katabibazo (καταβιβάζω, 2601), in the active voice, “to cause to go down,” is used in the passive in the sense of “being brought down,” Luke 10:15 (kjv, “thrust down”); “go down” in Matt. 11:23 (marg., “be brought down”).!

25.propempo (προπέμπω, 4311), “to send forth, to bring on one’s way,” Acts 15:3; 20:38, RV; 21:5; Rom. 15:24; 1 Cor. 16:6, 11; 2 Cor. 1:16; Titus 3:13; 3 John 6. See

26. blastano (βλαστάνω, 985), “to bud, spring up,” translated “brought forth” (i.e., “caused to produce”), in Jas. 5:18. See bud, spring.

27. poieo (ποιέω, 4160), “to make, to do,” used of the bringing forth of fruit, Matt. 3:8, 10; 7:17, 18. See DO.

28. ekballo (έκβάλλω, 1544), “to cast out,” used of bringing forth good and evil things from the heart, Matt. 12:35. See cast, No. 5.

29. tikto (τίκτω, 5088), “to beget, bring forth,” Matt. 1:21, 23, 25; Jas. 1:15 (first part of verse, according to the best mss.); Rev. 12:5 (RV, “was delivered of’). See beget, BORN, DELIVER.

30. apokueo (άποκυέω, 616), “to bear young,” “bringeth forth” in Jas. 1:15 (end of verse) and “brought forth,” v. 18 (kjv, “begat”). See beget.!

31. gennao (γεννάω, 1080), “to beget,” translated “brought forth” in Luke 1:57. See

32. euphoreo (εύφορέω, 2164), “to bear well, be productive,” “brought forth plentifully,” Luke 12:16.! Cf. karpophoreo, Mark 4:20, rv “bear”; so, Col. 1:6.

33. trepho (τρέφω, 5142), “to rear, bring up, Luke 4:16. See feed, nourish.

34. anatrepho (άνατρέφω, 397), “to nourish,” Acts 7:20, 21; “brought up,” Acts 22:3.!

35. ektrepho (έκτρέφώ, 1625), “to nourish,” Eph. 5:29; “bring up,” 6:4, kjv; rv, “nurture.” See nurture.^

36. apangello (άπαγγέλλώ, 518), “to announce,” is translated “bring word” in Matt. 2:8, rv (the kjv unnecessarily adds “again”); 28:8. See declare, report, shew, tell.

epeisagoge (έπεισαγώγη, 1898), lit., “a bringing in besides,” is translated “a bringing in thereupon” in Heb. 7:19.fl

Notes: (1) In Mark 4:21, erchomai, “to come,” is translated “is brought,” lit., “(does a lamp) come.”

(2) In Mark 13:9, the verb translated “be brought,” kjv, is histemi, “to stand” (rv); in Acts 27:24,paristemi, “to stand before” (kjv, “be brought before”).

(3) In Acts 5:36, ginomai, “to become,” is rendered “came (to nought),” rv, for kjv, “were brought.” So in 1 Cor. 15:54, “come to pass,” for “shall be brought to pass.”

(4) In Mark 4:29, paradidomi is rendered “is ripe,” rv and kjv marg., for kjv, “brought forth.”

(5) In Matt. 1:11-12, 17, metoikesia signifies “a removal, or carrying away” (not “they were brought,” v. 12, kjv).

(7) In 1 Cor. 4:17, for “bring you into remembrance (RV, “put ... ), see REMEMBRANCE.

(8) In Luke 1:19, for RV, “bring you good tidings,” and Acts 13:32, and Rom. 10:15 (end), see preach.

(9) In 1 Cor. 1:19, atheteo, “to reject” (rv), is rendered “bring to nothing” (kjv). See despise, Note (1).

(10) For katargeo, “bring to nought,” rv, destroy, 1 Cor. 6:13, etc., see abolish, destroy.

euruchoros (εύρύχώρος, 2149), from eurus, “broad,” and chora, “a place,” signifies, lit., “(with) a broad place,” i.e., “broad, spacious,” Matt. 7:13.fl

platuno (πλατύνώ, 4115), connected with plak, “a flat, broad surface,” signifies “to make broad”; said of phylacteries, Matt. 23:5; used figuratively in 2 Cor. 6:11, 13, “to be enlarged,” in the ethical sense, of the heart.fl

platos (πλάτος, 4114) denotes “breadth,” Eph. 3:18; Rev. 20:9; 21:16 (twice).!

optos (οπτός, 3702), “broiled” (from optao, “to cook, roast”), is said of food prepared by fire, Luke 24:42.!

nossia (νοσσιά, 3555), primarily, “a nest,” denotes “a brood,” Luke 13:34. Some texts have nossion in the plural, as Matt. 23:37, “chicken.”!

cheimarrhos (χείμαρρος, 5493), lit., “winter-flowing” (from cheima, “winter,” and

rheo, “to flow”), a stream which runs only in winter or when swollen with rains, a “brook” John 18:1.!

adelphos ( δελφός, 80) denotes “a brother, or near kinsman”; in the plural, “a community based on identity of origin or life.” It is used of: —

(1) male children of the same parents, Matt, 1:2; 14:3; (2) male descendants of the same parents, Acts 7:23, 26; Heb. 7:5; (3) male children of the same mother, Matt. 13:55; 1 Cor. 9:5; Gal. 1:19; (4) people of the same nationality, Acts 3:17, 22; Rom. 9:3. With “men” (aner, “male”), prefixed, it is used in addresses only, Acts 2:29, 37, etc.; (5) any man, a neighbor, Luke 10:29; Matt. 5:22; 7:3; (6) persons united by a common interest, Matt. 5:47; (7) persons united by a common calling, Rev. 22:9; (8) mankind, Matt. 25:40; Heb. 2:17; (9) the disciples, and so, by implication, all believers, Matt. 28:10; John 20:17; (10) believers, apart from sex, Matt. 23:8; Acts 1:15; Rom. 1:13; 1 Thess. 1:4; Rev. 19:10

(the word “sisters” is used of believers, only in 1 Tim. 5:2); (11) believers, with aner, “male,” prefixed, and with “or sister” added, 1 Cor. 7:14 (RV), 15; Jas. 2:15, male as distinct from female, Acts 1:16; 15:7, 13, but not 6:3.* * From Notes on Thessolonians, by Hogg and Vine, p. 32.

Notes: (1) Associated words are adelphotes, primarily, “a brotherly relation,” and so, the community possessed of this relation, “a brotherhood,” 1 Pet. 2:17 (see 5:9, marg.).!; philadelphos, (phileo, “to love,” and adelphos), “fond of one’s brethren,” 1 Pet. 3:8; “loving as brethren,” rv.!; philadelphia, “brotherly love,” Rom. 12:10; 1 Thess. 4:9;

Heb. 13:1; “love of the brethren,” 1 Pet. 1:22 and 2 Pet. 1:7, RV.!;pseudadelphos, “false brethren,” 2 Cor. 11:26; Gal. 2:4.!

ophrus (οφρύς, 3790), “an eyebrow,” stands for “the brow of a hill,” Luke 4:29, from the resemblance to an eyebrow, i.e., a ridge with an overhanging bank.f

2. thrauo (θραύω, 2352), “to smite through, shatter,” is used in Luke 4:18, “them that are bruised,” i.e., broken by calamity.^

alogos (αλογος, 249), translated “brute” in the kjv of 2 Pet. 2:12 and Jude 10, signifies “without reason,” RV, though, as J. Hastings points out, “brute beasts” is not at all unsuitable, as “brute” is from Latin brutus, which means “dull, irrational”; in Acts 25:27 it is rendered “unreasonable”.^

blastano (βλαστάνω, 985), “to bud,” is said of Aaron’s rod, Heb. 9:14; “spring up,” Matt. 13:26, and Mark 4:27; elsewhere, in Jas. 5:18. See bring, No. 26, spring, No. 6.f

1. kolaphizo (κολαφίζω, 2852) signifies “to strike with clenched hands, to buffet with

the fist” (kolaphos, “a fist”), Matt. 26:67; Mark 14:65; 1 Cor. 4:11; 2 Cor. 12:7; 1 Pet. 2:20.f

2. hupopiazo (ύπωπιάζω, 5299), lit., “to strike under the eye” (from hupopion, “the

part of the face below the eye”; hupo, “under,” ops, “an eye”), hence, to beat the face black and blue (to give a black eye), is used metaphorically, and translated “buffet” in 1 Cor. 9:27 (kjv, “keep under”), of Paul’s suppressive treatment of his body, in order to keep himself spiritually fit (RV marg., “bruise”); so RV marg. in Luke 18:5, of the persistent widow, text, “wear out” (kjv, “weary”). See keep, wear, weary.^

1. oikodomeo (οίκοδομέω, 3618), lit., “to build a house” (oikos, “a house,” domeo, “to build”), hence, to build anything, e.g., Matt. 7:24; Luke 4:29; 6:48, RV, “well builded” (last clause of verse); John 2:20; is frequently used figuratively, e.g., Acts 20:32 (some mss. have No. 3 here); Gal. 2:18; especially of edifying, Acts 9:31; Rom. 15:20; 1 Cor. 10:23; 14:4; 1 Thess. 5:11 (RV). In 1 Cor. 8:10 it is translated “emboldened” (marg., “builded up”). The participle with the article (equivalent to a noun) is rendered “builder,” Matt. 21:42; Acts 4:11; 1 Pet. 2:7. See edify, embolden.

2. anoikodomeo (άνοικοδομέω, 456) signifies “to build again” (ana, “again”), Acts 15:16.f

3. epoikodomeo (έποικοδομέω, 2026) signifies “to build upon” (epi, “upon”), 1 Cor. 3:10, 12, 14; Eph. 2:20; Jude 20; or up, Acts 20:32; Col. 2:7.f

4. sunoikodomeo (συνοικοδομέω, 4925), “to build together” (sun, “with”), is used in Eph. 2:22, metaphorically, of the church, as a spiritual dwelling-place for God.f

5. kataskeua o (κατασκευάζω, 2680), “to prepare, establish, furnish,” is rendered “builded” and “built” in Heb. 3:3-4. See make, ordain, prepare.

1. oikodome (οικοδομή, 3619), “a building, or edification” (see A, No. 1), is used (a) literally, e.g., Matt. 24:1; Mark 13:1-2; (b) figuratively, e.g., Rom. 14:19 (lit., “the things of building up”); 15:2 of a local church as a spiritual building, 1 Cor. 3:9, or the whole church, the body of Christ, Eph. 2:21. It expresses the strengthening effect of teaching, 1 Cor. 14:3, 5, 12, 26; 2 Cor. 10:8; 12:19; 13:10, or other ministry, Eph. 4:12, 16, 29 (the idea conveyed is progress resulting from patient effort). It is also used of the believer’s resurrection body, 2 Cor. 5:1. See edification, edify.!

2. endomesis (ένδόμήσις, 1739), “a thing built, structure” (en, “in,” domao, “to build”), is used of the wall of the heavenly city, Rev. 21:18 (some suggest that the word means “a fabric”; others, “a roofing or coping”; these interpretations are questionable; the probable significance is “a building”).!

3. ktisis (κτίσις, 2937), “a creation,” is so translated in the rv of Heb. 9:11 (kjv “building,). See creation, B, No. 1, creature, ordinance.

4. technites (τεχνίτής, 5079), “an artificer, one who does a thing by rules of art,” is rendered “builder” in Heb. 11:10, marg., “architect,” which gives the necessary contrast between this and the next noun in the verse. See craftsman, No. 2.

1. desme (δεσμή, 1197), from deo, “to bind” (similarly, Eng. “bundle” is akin to “bind”), is used in Matt. 13:30.!

2. plethos (πλήθος, 4128), “a great number” (akin to pleo, “to fill”), is the word for the “bundle of sticks” which Paul put on the fire, Acts 28:3. See company, multitude.

1. baros (βάρος, 922) denotes “a weight, anything pressing on one physically,” Matt. 20:12, or “that makes a demand on one’s resources,” whether material, 1 Thess. 2:6 (to be burdensome), or spiritual, Gal. 6:2; Rev. 2:24, or religious, Acts 15:28. In one place it metaphorically describes the future state of believers as “an eternal weight of glory,” 2 Cor. 4:17. See weight.!

2. phortion (φορτίον, 5413), lit., “something carried” (fromphero, “to bear”), is always used metaphorically (except in Acts 27:10, of the lading of a ship); of that which, though “light,” is involved in discipleship of Christ, Matt. 11:30; of tasks imposed by the scribes, Pharisees and lawyers, Matt. 23:4; Luke 11:46; of that which will be the result, at the judgment-seat of Christ, of each believer’s work, Gal. 6:5.!

Note: The difference between phortion and baros is, that phortion is simply “something to be borne,” without reference to its weight, but baros always suggests what is “heavy or burdensome.” Thus Christ speaks of His “burden” (phortion) as “light”; here

baros would be inappropriate; but the “burden” of a transgressor is baros, “heavy.”

3. gomos (γόμος, 1117), from a root gem-, signifying “full, or heavy,” seen in gemo,

“to be full,” gemizo, “to fill,” Lat. gemo, “to groan,” denotes “the lading of freight of a ship,” Acts 21:3, or “merchandise conveyed in a ship,” and so “merchandise in general,” Rev. 18:11-12. See merchandise.!

1. bareo (βαρέω, 916), akin to A, No. 1, is used of the effect of drowsiness, “were heavy,” Matt. 26:43; Mark 14:40; Luke 9:32; of the effects of gluttony, Luke 21:34 (“overcharged”); of the believer’s present physical state in the body, 2 Cor. 5:4; of persecution, 2 Cor. 1:8; of a charge upon material resources, 1 Tim. 5:16 (rv). See

2. epibareo (έπιβαρέω, 1912), epi, “upon” (intensive), “to burden heavily,” is said of material resources, 1 Thess. 2:9 (rv); 2 Thess. 3:8, rv, “burden,” kjv, “be chargeable to”, of the effect of spiritual admonition and discipline, 2 Cor. 2:5, RV, “press heavily,” kjv, “overcharge.” See chargeable, press.!

3. katabareo (καταβαρέω, 2599), “to weigh down” (kata, “down”), “overload,” is used of material charges, in 2 Cor. 12:16.!

4. katanarkao (καταναρκάω, 2655), “to be a burden, to be burdensome,” primarily

signifies “to be numbed or torpid, to grow stiff’ (narke is the “torpedo or cramp fish,” which benumbs anyone who touches it); hence, “to be idle to the detriment of another person” (like a useless limb), 2 Cor. 11:9; 12:13-14. See chargeable.!

Note: For thlipsis, “distress, affliction,” “burdened (kjv of 2 Cor. 8:13), see affliction, B. No. 4.

abares (άβαρής, 4), “without weight” (a,) negative, and baros, “see” A, No. 1), is used in 2 Cor. 11:9, lit. “I kept myself burdensomeless.”!

1. entaphiasmos (ένταφιασμός, 1780), lit. “an entombing” (from en, “in,” taphos, “a tomb”), “burying,” occurs in Mark 14:8; John 12:7. Cf. B.1.!

2. taphe (ταφή, 5027), “a burial” (cf. No. 1, and Eng., “epitaph”), is found in Matt.

27:7, with eis, “unto,” lit. “with a view to a buriai (place) for strangers.”!

1. entaphiazo (ένταφιάζω, 1779), see A, No. 1, “to prepare a body for burial,” is used of any provision for this purpose, Matt. 26:12; John 19:40.!

2. thapto (θάπτω, 2290) occurs in Matt. 8:21-22, and parallels in Luke; Matt. 14:12; Luke 16:22; Acts 2:29; 5:6, 9-10; of Christ’s “burial,” 1 Cor. 15:4.!

3. sunthapto (συνθάπτώ, 4916), akin to A. 2, “to bury with, or together” (sun), is used in the metaphorical sense only, of the believer’s identification with Christ in His “burial,” as set forth in baptism, Rom. 6:4; Col. 2:12.fl

1. kaio (καίώ, 2545), “to set fire to, to light”; in the passive voice, “to be lighted, to burn,” Matt. 5:15; John 15:6; Heb. 12:18; Rev. 4:5; 8:8, 10; 19:20; 21:8; 1 Cor. 13:3, is used metaphorically of the heart, Luke 24:32; of spiritual light, Luke 12:35; John 5:35.

2. katakaio (κατακαίώ, 2618), from kata, “down” (intensive), and No. 1, signifies “to burn up, burn utterly,” as of chaff, Matt. 3:12; Luke 3:17; tares, Matt. 13:30, 40; the earth and its works, 2 Pet. 3:10; trees and grass, Rev. 8:7. This form should be noted in Acts 19:19; 1 Cor. 3:15; Heb. 13:11, Rev. 17:16. In each piace the full rendering “burn utterly” might be used, as in Rev. 18:8.fl

3. ekkaio (έκκαίώ, 1572), from ek, out (intensive), and No. 1, lit., “to burn out,” in the passive voice, “to be kindled, burn up,” is used of the lustful passions of men, Rom. 1:27.fl

4. puroomai (πυρόώ, 4448), from pur, “fire, to glow with heat,” is said of the feet of the Lord, in the vision in Rev. 1:15; it is translated “fiery” in Eph. 6:16 (of the darts of the evil one); used metaphorically of the emotions, in 1 Cor. 7:9; 2 Cor. 11:29; elsewhere literally, of the heavens, 2 Pet. 3:12; of gold, Rev. 3:18 (rv, “refined”). See fiery, fire,

5. empipremi (έμπρηθώ, 1714), or empretho, “to burn up,” occurs in Matt. 2:7.fl

1. kausis (καυσις, 2740), akin to A, No. 1 (Eng., “caustic”), is found in Heb. 6:8, lit. “whose end is unto burning.”^ Cf. branded.

2. kauson (καύσών, 2742) is rendered “burning heat” in Jas. 1:11, kjv (rv, “scorching). See heat.

3. purosis (πύρώσις, 4451), akin to A. No. 4, is used literally in Rev. 18:9, 18; metaphorically in 1 Pet. 4:12, “fiery trial.” See TRiAL.fl

holokautoma (ολοκαύτώμα, 3646) denotes “a whole burnt offering” (holos, “whole,” kautos, for kaustos, a verbal adjective from kaio, “to burn”), i.e., “a victim,” the whole of which is burned, as in Ex. 30:20; Lev. 5:12; 23:8, 25, 27. It is used in Mark 12:33, by the scribe who questioned the Lord as to the first commandment in the Law and in Heb. 10:6,

2. lakeo or lasko (λάσχω, 2997), primarily, “to crack, or crash,” denotes “to burst asunder with a crack, crack open” (always of making a noise), is used in Acts 1:18.!

batos (βάτος, 942) denotes “a bramble bush,” as in Luke 6:44. In Mark 12:26 and Luke 20:37 the phrase “in the place concerning the Bush” signifies in that part of the book of Exodus concerning it. See also Acts 7:30, 35.!

modios (μόδιος, 3426) was a dry measure containing about a peck, Matt. 5:15; Mark 4:21; Luke 11:33.!

1. chreia (χρεία, 5532), translated “business” in Acts 6:3, of the distribution of funds, signifies “a necessity, a need,” and is used in this place concerning duty or business. See

2. ergasia (έργασία, 2039) denotes “a business,” Acts 19:24, 25, rv, kjv, “gain” and “craft” (from ergon, “work”). See diligence.

idios (ίδιος, 2398) expresses “what is one’s own” (hence, Eng. “idiot,” in a changed sense, lit., “a person with his own opinions”); the neuter plural with the artide (ta idia) signifies “one’s own things.” In 1 Thess. 4:11, the noun is not expressed in the original but is supplied in the English versions by “business,” “your own business.” For the same phrase, otherwise expressed, see John 1:11, “His own (things)”; 16:32 and 19:27, “his own (home)”; Acts 21:6, “home.” In Luke 2:49, the phrase “in My Father’s house” (rv), “about My Father’s business” (kjv), is, lit., “in the (things, the neuter plural of the article) of My Father.” See acquaintance, company, No. 8, due, home, own, private, PROPER, SEVERAL.

Notes: (1) In the kjv of Rom. 16:2 pragma is translated “business,” rv, “matter.” See MATTER, THING, WORK.

(2) In Rom. 12:11 spoude, translated “business” (kjv), signifies “diligence” (RV). See DILIGENCE.

periergazomai (περιεργάζομαι, 4020), lit., “to be working round about, instead of at one’s own business” (peri, “around,” ergon, “work”), signifies to take more pains than enough about a thing, to waste one’s labor, to be meddling with, or bustling about, other people’s matters. This is found in 2 Thess. 3:11, where, following the verb ergazomai, “to work,” it forms a paronomasi. This may be produced in a free rendering: “some who are not busied in their own business, but are overbusied in that of others.”^

periergos (περίεργος, 4021), akin to A, denoting “taken up with trifles,” is used of magic arts in Acts 19:19; “busybodies” in 1 Tim. 5:13, i.e., meddling in other persons’ affairs. See curious.^

allotrioepiskopos (άλλοτριεπίσκοπος, 244), from allotrios, “belonging to another person,” and episkopos, “an overseer,” translated “busybody” in the kjv of 1 Pet. 4:15, “meddler,” rv, was a legal term for a charge brought against Christians as being hostile to civilized society, their purpose being to make Gentiles conform to Christian standards. Some explain it as a pryer into others’ affairs. See meddler.^

1. agorazo (άγοράζω, 59), primarily, “to frequent the market-place,” the agora, hence “to do business there, to buy or sell,” is used lit., e.g., in Matt. 14:15. Figuratively Christ is spoken of as having bought His redeemed, making them His property at the price of His blood (i.e., His death through the shedding of His blood in expiation for their sins), 1

Cor. 6:20; 7:23; 2 Pet. 2:1; see also Rev. 5:9; 14:3-4 (not as kjv, “redeemed”). Agorazo does not mean “to redeem.” See redeem.

2. oneomai (ώνέομαι, 5608), “to buy, in contradistinction to selling,” is used in Acts 7:16, of the purchase by Abraham of a burying place.f

Note: In Jas. 4:13 (kjv) the verb emporeuomai (Eng., “emporium”) is rendered “buy and sell.” Its meaning is to trade, traffic, RV. It primarily denotes to travel, to go on a journey, then, to do so for traffic purposes; hence to trade; in 2 Pet. 2:3, “make merchandise of.” See merchandise.^

Note: The phrase “by and by” in the kjv is in several places misleading. The three words exautes, Mark 6:25, euthus, Matt. 13:21, and eutheos, Luke 17:7; 21:9, mean “straightway,” “immediately.” See under these words.

phulake (φυλακή, 5438), fromphulasso, “to guard,” denotes (a) “a watching, keeping watch,” Luke 2:8; (b) “persons keeping watch, a guard,” Acts 12:10; (c) “a period during which watch is kept,” e.g., Matt. 24:43; (d) “a prison, a hold.” In Rev. 18:2,

kjv, Babylon is described figuratively, first as a “hold” and then as a “cage” of every unclean and hateful bird (rv, “hold” in both clauses, marg., “prison”). The word is almost invariably translated prison. See hold, imprisonment, prison, ward, watch.

moschos (μόσχος, 3448) primarily denotes “anything young,” whether plants or the offspring of men or animals, the idea being that which is tender and delicate; hence “a calf, young bull, heifer,” Luke 15:23, 27, 30; Heb. 9:12, 19; Rev. 4:7.!

moschopoieo (μοσχοποιέω, 3447) signifies “to make a calf” (moschos, and poieo, “to make”), Acts 7:41.!

1. kaleo (καλέω, 2564), derived from the root kal, whence Eng. “call” and “clamor” (see B and C, below), is used (a) with a personal object, “to call anyone, invite, summon,” e.g., Matt. 20:8; 25:14; it is used particularly of the divine call to partake of the blessings of redemption, e.g., Rom. 8:30; 1 Cor. 1:9; 1 Thess. 2:12; Heb. 9:15; cf. B and C, below; (b) of nomenclature or vocation, “to call by a name, to name”; in the passive voice, “to be called by a name, to bear a name.” Thus it suggests either vocation or destination; the context determines which, e.g., Rom. 9:25-26; “surname,” in Acts 15:37, kjv, is incorrect (rv, “was called”). See bid, name.

2. eiskaleo (εισκαλέω, 1528), lit., “to call in,” hence, “to invite” (eis, “in,” and No. 1), is found in Acts 10:23.!

3. epikaleo (έπικαλέομαι, 1941), epi, “upon,” and No. 1., denotes (a) “to surname”;

(b) “to be called by a person’s name”; hence it is used of being declared to be dedicated to a person, as to the Lord, Acts 15:17 (from Amos 9:12); Jas. 2:7; (c) “to call a person by a name by charging him with an offense,” as the Pharisees charged Christ with doing His

works by the help of Beelzebub, Matt. 10:25 (the most authentic reading has epikaleo, for

kaleo); (d) “to call upon, invoke”; in the middle voice, “to call upon for oneself” (i.e., on one’s behalf), Acts 7:59, or “to call upon a person as a witness,” 2 Cor. 1:23, or to appeal to an authority, Acts 25:11, etc.; (e)“to call upon by way of adoration, making use of the Name of the Lord,” Acts 2:21; Rom. 10:12-14; 2 Tim. 2:22. See appeal, surname.

4. metakaleo (μετακαλέω, 3333), meta, implying “change,” and No. 1, “to call from one place to another, to summon” (cf. the Sept. of Hos. 11:1), is used in the middle voice only, “to call for oneself, to send for, call hither,” Acts 7:14; 10:32; 20:17; 24:25.!

5. proskaleo (προσκαλέομαι, 4341),pros, “to,” and No. 1, signifies (a) “to call to oneself, to bid to come”; it is used only in the middle voice, e.g., Matt. 10:1; Acts 5:40; Jas. 5:14; (b) “God’s call to Gentiles through the gospel,” Acts 2:39; (c) the divine call in entrusting men with the preaching of the gospel,” Acts 13:2; 16:10.!

6. sunkaleo (συγκαλέω, 4779) signifies “to call together,” Mark 15:16; Luke 9:1;

! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

Notes: (1) Enkaleo, Acts 19:40, kjv, “called in question,” signifies “to accuse,” as always in the rv. See accuse, implead.

(2) Parakaleo, “to beseech, intreat,” is rendered “have called for” in Acts 28:20, kjv; RV, “did intreat” (marg., “call for”). It is used only here with this meaning. See beseech.

7. ait eo (αιτέω, 154), “to ask,” is translated “called for” in Acts 16:29 (“he called for lights”). See ask, A. No. 1.

8. phoneo (φωνέω, 5455), “to sound” (Eng.,“phone”), is used of the crowing of a cock, e.g., Matt. 26:34; John 13:38; of “calling” out with a clear or loud voice, to cry out, e.g. Mark 1:26 (some mss. have krazo here), Acts 16:28; of “calling” to come to oneself, e.g., Matt. 20:32; Luke 19:15; of “calling” forth, as of Christ’s call to Lazarus to come forth from the tomb, John 12:17; of inviting, e.g., Luke 14:12; of “calling” by name, with the implication of the pleasure taken in the possession of those “called,” e.g., John 10:3; 13:13. See crow, cry.

9. lego (λέγω, 3004), “to speak,” is used of all kinds of oral communication, e.g. “to call to call by name,” to surname, Matt. 1:16; 26:36; John 4:5; 11:54; 15:15; Rev. 2:2, RV, “call themselves,” etc. See ask.

10. epilego (έπιλέγομαι, 1951), epi “upon,” and No. 9, signifies “to call in addition,”

i.e., by another name besides that already intimated John 5:2; for its other meaning in Acts 15:40, see choose.!

11. chrematizo (φαυλος, 5337), occasionally means “to be called or named,” Acts 11:26 (of the name “Christians”) and Rom. 7:3, the only places where it has this meaning. Its primary significance, “to have business dealings with,” led to this. They “were (publicly) called” Christians, because this was their chief business. See admonish, REVEAL, SPEAK, WARN.

12. eipon (λέγω, 3004), “to say, speak,” means “to call by a certain appellation,” John 10:35. See bid, No. 3.

13. krino (κρίνω, 2919), “to judge,” is translated “to call in question,” in Acts 23:6; 24:21.

Notes: (1) For onoma, “a name,” translated “called,” kjv, in Luke 24:13; Acts 10:1,

onomazo, “to name,” translated “called,” kjv, 1 Cor. 5:11, and eponomazo, “to surname,” translated “art called,” Rom. 2:17, see name and surname.

(2) Lego, “to say,” is rendered “calleth” in 1 Cor. 12:3, kjv, which the RV corrects to “saith”, what is meant is not calling Christ “Anathema,” but making use of the phrase “Anathema Jesus,” i.e., “Jesus is accursed.”

(4) Metapempo, rendered “call for,” in Acts 10:5, kjv, and 11:13, signifies “to fetch,” rv. See fetch, send, No. 9.

(5) Sunathroizo, “to assemble,” is translated “he called together,” in the kjv of Acts 19:25; rv, “he gathered together.”

(6) Lambano, “to take or receive,” is found with the noun hupomnesis, “remembrance,” in 2 Tim. 1:5; RV, “having been reminded” (lit., “having received remembrance”), for kjv, “when I call to remembrance.”

(7) In Acts 10:15 and 11:9, koinoo, “to make common” (rv) is translated “call common” in the kjv.

klesis (κλησις, 2821), “a calling” (akin to A, No. 1), is always used in the NT of that “calling” the origin, nature and destiny of which are heavenly (the idea of invitation being implied); it is used especially of God’s invitation to man to accept the benefits of salvation, Rom. 11:29; 1 Cor. 1:26; 7:20 (said there of the condition in which the “calling” finds one); Eph. 1:18, “His calling”; Phil. 3:14, the “high calling”; 2 Thess. 1:11 and 2 Pet. 1:10, “your calling”; 2 Tim. 1:9, a “holy calling”; Heb. 3:1, a “heavenly calling”; Eph. 4:1, “the calling wherewith ye were called”; 4:4, “in one hope of your calling.” See vocation.!

kletos (κλητός, 2822), “called, invited,” is used, (a) “of the call of the gospel,” Matt. 20:16; 22:14, not there “an effectual call,” as in the Epistles, Rom. 1:1, 6-7; 8:28; 1 Cor. 1:2, 24; Jude 1; Rev. 17:14; in Rom. 1:7 and 1 Cor. 1:2 the meaning is “saints by calling”; (b) of “an appointment to apostleship,” Rom. 1:1; 1 Cor. 1:1.!

galene (γαλήνη, 1055) primarily signifies “calmness, cheerfulness” (from a root

galU, from which gelao, “to smile,” is also derived, hence the “calm” of the sea, the smiling ocean being a favorite metaphor of the poets), Matt. 8:26; Mark 4:39; Luke 8:24.!

kranion (κρανίον, 2898), kara, “a head” (Eng., “cranium”), a diminutive of kranon,

denotes “a skull” (Latin calvaria), Matt. 27:33; Mark 15:22; Luke 23:33; John 19:17. The

corresponding Aramaic word is Golgotha (Heb. gulgoleth, see Judg. 9:53; 2 Kings 9:35).!

kamelos (κάμηλος, 2574), from a Hebrew word signifying “a bearer, carrier,” is used in proverbs to indicate (a) “something almost or altogether impossible,” Matt. 19:24, and parallel passages, (b) “the acts of a person who is careful not to sin in trivial details, but pays no heed to more important matters,” Matt. 23:24.

2. ischuo (ισχύω, 2480) is translated “I can do” in Phil. 4:13; see able, B, No. 4.

3. echo (εχώ, 2192), “to have,” is translated “could” in Mark 14:8, lit., “she hath done what she had”, in Luke 14:14, for the kjv, “cannot,” the RV has “they have not wherewith”; in Acts 4:14, “could say nothing against” is, lit., “had nothing to say against”; in Heb. 6:13, “he could swear” is, lit., “He had (by none greater) to swear.” See ABLE, HAVE.

4. ginosko (γινώσκώ, 1097), “to know,” is so rendered in the rv of Matt. 16:3, “ye

know how to,” for kjv, “ye can” (dunamai is used in the next sentence). This verb represents knowledge as the effect of experience. In Acts 21:37, for “canst thou speak Greek?” the rv has dost ... See allow, know.

5. oida (Perf. of ειδώ, 1492), “to know by perception,” is the word in Pilate’s remark “make it as sure as ye can” (marg. “sure, as ye know”), Matt. 27:65. The phrases “cannot tell,” “canst not tell,” etc., are in the RV rendered “know not,” etc., Matt. 21:27; Mark 11:33; Luke 20:7; John 3:8; 8:14; 16:18; 2 Cor. 12:2-3. See know.

6. esti (είμί, 1510), meaning “it is,” is translated “we cannot,” in Heb. 9:5, lit., “it is not possible (now to speak)”; so in 1 Cor. 11:20; see margin.

7. endechomai (ένδέχεται, 1735), “to accept, admit, allow of,” is used impersonally in Luke 13:33, “it can (not) be,” i.e., it is not admissible.^

1. chiliarchos (χιλίαρχος, 5506), denoting “a commander of 1000 soldiers” (from

chilios, “a thousand,” and archo, “to rule”), was the Greek word for the Persian vizier, and for the Roman military tribune, the commander of a Roman cohort, e.g., John 18:12; Acts 21:31- 33, 37. One such commander was constantly in charge of the Roman garrison in Jerusalem. The word became used also for any military commander, e.g., a “captain” or “chief captain,” Mark 6:21; Rev. 6:15; 19:18.

2. strategos (στρατηγός, 4755), originally the commander of an army (from stratos,

“an army,” and ago, “to lead”), came to denote “a civil commander, a governor” (Latin,

duumvir), the highest magistrate, or any civil officer in chief command, Acts 16:20, 22, 35-36, 38; also the “chief captain” of the Temple, himself Levite, having command of the Levites who kept guard in and around the Temple, Luke 22:4, 52; Acts 4:1; 5:24, 26. Cf. Jer. 20:1.fl

Note: In Acts 28:16 some mss. have the word stratopedarches (lit., “camp-commander”), which some take to denote a praetorian prefect, or commander of the praetorian cohorts, the Emperor’s bodyguard, “the captain of the praetorian guard.” There were two praetorian prefects, to whose custody prisoners sent bound to the Emperor were consigned. But the word probably means the commander of a detached corps connected with the commissariat and the general custody of prisoners.

1. aichmalotos (αιχμαλωτός, 164), lit., “one taken by the spear” (from aichme, “a

spear,” and halotos, a verbal adjective, from halonai, “to be captured”), hence denotes “a captive,” Luke 4:18.f

2. aichmalosia (αιχμαλωσία, 161), “captivity,” the abstract noun in contrast to No. 1, the concrete, is found in Rev. 13:10 and Eph. 4:8, where “He led captivity captive” (marg., “a multitude of captives”) seems to be an allusion to the triumphal procession by which a victory was celebrated, the “captives” taken forming part of the procession. See Judg. 5:12. The quotation is from Ps. 68:18, and probably is a forceful expression for Christ’s victory, through His death, over the hostile powers of darkness. An alternative suggestion is that at His ascension Christ transferred the redeemed old Testament saints from Sheol to His own presence in glory.f

1. aichmaloteuo (αιχμαλωτεύω, 162) signifies (a) “to be a prisoner of war,” (b) “to make a prisoner of war.” The latter meaning is the only one used in the NT, Eph. 4:8.f

2. aichmaloti o (αιχμαλωτίζω, 163), practically synonymous with No. 1, denotes either “to lead away captive,” Luke 21:24, or “to subjugate, to bring under control,” said of the effect of the Law in one’s members in bringing the person into captivity under the law of sin, Rom. 7:23; or of subjugating the thoughts to the obedience of Christ, 2 Cor. 10:5; or of those who took captive “silly women laden with sins,” 2 Tim. 3:6.f

3. zogreo (ζωγρέω, 2221), lit. signifies “to take men alive” (from zoos, “alive,” and

agreuo, “to hunt or catch”), Luke 5:10 (marg. “take alive”), there of the effects of the work of the gospel; in 2 Tim. 2:26 it is said of the power of Satan to lead men astray. The verse should read “and that they may recover themselves out of the snare of the Devil (having been taken captive by him), unto the will of God.” This is the probable meaning rather than “to take alive or for life.” See CATCH.f

1. kolon (κωλον, 2966) primarily denotes “a member of a body,” especially the external and prominent members, particularly the feet, and so, a dead body (see, e.g., the Sept., in Lev. 26:30; Num. 14:29, 32; Isa. 66:24, etc.). The word is used in Heb. 3:17, from Num. 14:29, 32.f

1. merimna (μέριμνα, 3308), probably connected with merizo, “to draw in different directions, distract,” hence signifies “that which causes this, a care, especially an anxious care,” Matt. 13:22; Mark 4:19; Luke 8:14; 21:34; 2 Cor. 11:28 (RV, “anxiety for”), 1 Pet. 5:7 (RV, “anxiety”). See anxiety.^

Note: The negative adjective amerimnos (a, negative) signifies “free from care,”

Matt. 28:14, RV, “we will ... rid you of care,” kjv, “we will ... secure you” (“secure” lit. means “free from care”); 1 Cor. 7:32, kjv, “without carefulness.”^

2. spoude (σπουδή, 4710), primarily “haste, zeal, diligence,” hence means “earnest

care, carefulness,” 2 Cor. 7:11-12; 8:16 (rv, “earnest care,” in each place). Merimna

conveys the thought of anxiety, spoude, of watchful interest and earnestness. See BUSINESS, DILIGENCE (A, No. 2), EARNESTNESS, FORWARDNESS, HASTE.

1. merimnao (μεριμνάω, 3309), akin to A, No. 1, signifies “to be anxious about, to have a distracting care,” e.g., Matt. 6:25, 28, rv, “be anxious,” for kjv, “take thought”; 10:19; Luke 10:41 (rv, “anxious,” for kjv, “careful”); 12:11 (rv, “anxious”); to be careful for, 1 Cor. 7:32- 34; to have a care for, 1 Cor. 12:25; to care for, Phil. 2:20; “be anxious,” Phil. 4:6, rv. See thought (to take).

2. melei (μέλω, 3199), the third person sing. of melo, used impersonally, signifies that “something is an object of care,” especially the care of forethought and interest, rather than anxiety, Matt. 22:16; Mark 4:38; 12:14; Luke 10:40; John 10:13; 12:6; Acts 18:17; 1 Cor. 9:9 (RV, “Is it for the oxen that God careth?” The kjv seriously misses the point.

God does “care” for oxen, but there was a divinely designed significance in the OT passage, relating to the service of preachers of the gospel); 7:21; 1 Pet. 5:7.!

3. epimeleomai (έπιμελέομαι, 1959) signifies “to take care of,” involving forethought

and provision (epi indicating “the direction of the mind toward the object cared for”), Luke 10:34-35, of the Good Samaritan’s care for the wounded man, and in 1 Tim. 3:5, of a bishop’s (or overseer’s) care of a church — a significant association of ideas.!

4. phrontizo (φροντίζω, 5431), “to think, consider, be thoughtful” (from phren, “the mind”), is translated “be careful” in Titus 3:8.!

5. phroneo (φρονέω, 5426), translated “be careful,” in Phil. 4:10, kjv [rv, “(ye did) take thought”], has a much wider range of meaning than No. 5, and denotes to be minded, in whatever way. See affection, B, Note (1), mind, regard, savor, think, UNDERSTAND.

Note: Episkopeo, “to oversee,” is rendered “looking carefully,” in Heb. 12:15, rv.

2. spoudaioteros, (σπουδαιοτέρως, 4708), the comparative adverb corresponding to

A, No. 2, signifies “the more diligently,” Phil. 2:28, RV (kjv, “carefully”).! The adverb spoudaios denotes “diligently,” 2 Tim. 1:17 (some mss. have the comparative here); Titus

3:13; or “earnestly,” Luke 7:4 (kjv, “instantly”). See also spoudaios and its comparative, in 2 Cor. 8:17, 22, RV, “earnest,” “more earnest.”!

1. sarkikos (σαρκικός, 4559), from sarx, “flesh,” signifies (a) “having the nature of flesh,” i.e., sensual, controlled by animal appetites, governed by human nature, instead of by the Spirit of God, 1 Cor. 3:3 (for v. 1, see below; same mss. have it in v. 4); having its

seat in the animal nature, or excited by it, 1 Pet. 2:11, “fleshly”; or as the equivalent of “human,” with the added idea of weakness, figuratively of the weapons of spiritual warfare, “of the flesh” (kjv, “carnal”), 2 Cor. 10:4; or with the idea of unspirituality, of human wisdom,“fleshly,” 2 Cor. 1:12; (b) “pertaining to the flesh” (i.e., the body), Rom. 15:27; 1 Cor. 9:11.!

2. sarkinos (σάρκινος, 4560), (a) “consisting of flesh,” 2 Cor. 3:3, “tables that are hearts of flesh” (kjv, “fleshy tables of the heart”); (b) “pertaining to the natural, transient life of the body,” Heb. 7:16, “a carnal commandment”; (c) given up to the flesh, i.e., with

almost the same significance as sarkikos, above, Rom. 7:14, “I am carnal sold under sin”;

1 Cor. 3:1 (some texts have sarkikos, in both these places, and in those in (a) and (b), but

textual evidence is against it). It is difficult to discriminate between sarkikos and

sarkinos in some passages. In regard to 1 Pet. 2:11, Trench (Syn. Sec.lxxi, lxxii) says that

sarkikos describes the lusts which have their source in man’s corrupt and fallen nature,

and the man is sarkikos who allows to the flesh a place which does not belong to it of

right; in 1 Cor. 3:1 sarkinos is an accusation far less grave than sarkikos would have been. The Corinthian saints were making no progress, but they were not anti-spiritual in respect of the particular point with which the apostle was there dealing. In vv. 3-4, they

potos (πότος, 4224), lit., “a drinking,” signifies not simply a banquet but “a drinking bout, a carousal,” 1 Pet. 4:3 (rv, “carousings” kjv, “banquetings”).! Synonymous is kraipale, “surfeiting,” Luke 21:34.!

tekton (Φοινιξ, 5405) denotes any craftsman, but especially a worker in wood, a carpenter, Matt. 13:55; Mark 6:3.!

1. sunkomizo (συγκομίζω, 4792), “to carry together, to help in carrying” (sun,

“with,” komizo, “to carry”), is used in Acts 8:2, RV, “buried,” for kjv, “carried to his burial.” The verb has also the meaning of “recovering or getting back a body.”!

2. ekkomizo (έκκομίζω, 1580), “to carry out,” is found in Luke 7:12.!

3. phero (φέρω, 5342), “to bear, to bring,” is translated “carry” only in John 21:18. See Note below.

4. diaphero (διαφέρω, 1308) has the meaning “to carry through” in Mark 11:16. See BETTER, DIFFER, DRIVE, EXCELLENT, MATTER, PUBLISH, VALUE.

5. metatithemi (μετατίθημι, 3346), “to place among, put in another place” (meta,

implying “change,” and tithemi, “to put”), has this latter meaning in Acts 7:16, “carried over.” See change, remove, translate, turn.

6. apago (άπάγω, 520), “to lead away” (apo, “from,” ago, “to lead”), is rendered “carried” in 1 Cor. 12:2, kjv (rv, “were led”). See bring.

7. sunapago (συναπάγω, 4879), “to carry away with” (sun, “with,” and No. 6), is used in a bad sense, in Gal. 2:13 and 2 Pet. 3:17, “being carried away with” (rv); in a good sense in Rom. 12:16; the RV marg. “be carried away with” is preferable to the text “condescend” (rv, and kjv), and to the kjv marg., “be contented (with mean things).” A suitable rendering would be “be led along with.!

Notes: (1) Forphero, “to carry, or bring,” apophero, “to carry away,” periphero, “to carry about,” ekphero, “to carry forth,” anaphero, “to carry up,” airo, “to lift and carry

away, to take away,” bastazo, “to support, carry about,” ago, “to lead or carry,” apago, “to carry away,” see bear and bring.

metoikesia (μετοικεσία, 3350), “a change of abode, or a carrying away by force”

(meta, implying “change,” oikia, “a dwelling”), is used only of the carrying away to Babylon, Matt. 1:11-12, 17.!

metoiki o (μετοικίζω, 3351), akin to A, is used of the removal of Abraham into Canaan, Acts 7:4, and of the carrying into Babylon, 7:43.!

2. echo (εχω, 2192), “to have,” is idiomatically used in the sense of being in a case or condition, as with the infirm man at the pool of Bethesda, John 5:6, lit., “that he had already much time (in that case).”

Note: In Acts 25:14 the phrase in the original is “the things concerning Paul,” kjv,

“cause” (as if translating aitia); rv, “Festus laid Paul’s case before the king.”

3. proecho (προέρχομαι, 4281), lit., “to have before,” in the middle voice, Rom. 3:9, is rightly translated “are we in worse case?” (RV), as is borne out by the context. See better (be), Note (1).!

4. The preposition en, followed by the dative of the pronoun, lit., “in me,” is translated in the RV, “in my case,” in 1 Cor. 9:15; “unto me,” in 1 Cor. 14:11 (marg. “in my case”). Similarly, in the plural, in 1 John 4:16, RV “in us” (marg., “in our case”); kjv, incorrectly, “to us.”

Note: In Matt. 5:20 the strong double negative ou me is translated “in no case” (kjv): rv, “in no wise.”

1. ballo (βάλλώ, 906), “to throw, hurl, in contrast to striking,” is frequent in the four gospels and Revelation; elsewhere it is used only in Acts. In Matt. 5:30 some mss. have this verb (kjv, “should be cast”); the most authentic have aperchomai “to go away,” rv, “go.” See arise, beat, dung, lay, pour, put, send, strike, throw, thrust.

2. rhipto (ρίπτώ, 4496) denotes “to throw with a sudden motion, to jerk, cast forth”; “cast down,” Matt. 15:30 and 27:5; “thrown down,” Luke 4:35; “thrown,” 17:2 (kjv, “cast”); [rhipteo in Acts 22:23 (kjv, “cast off”), of the “casting” off of clothes (in the

next sentence ballo No. 1, is used of “casting” dust into the air)]; in 27:19 “cast out,” of the tackling of a ship, in v. 29 “let go” (kjv, “cast”), of anchors; in Matt. 9:36, “scattered,” said of sheep. See throw, scatter.^

3. ekpipto (έκπίπτώ, 1601), lit., “to fall out,” is translated “be cast ashore,” in Acts 27:29, rv, kjv, have fallen upon. See effect, fail, fall, nought.

prefixed, denote to cast, with a corresponding English preposition. Compounds of ballo are:

4. apoballo (άποβάλλώ, 577), “to throw off from, to lay aside, to cast away,” Mark 10:50; Heb. 10:35.fl

Note: Apobole, “casting away” (akin to No. 4), is used of Israel in Rom. 11:15; elsewhere, Acts 27:22, “loss” (of life) .fl

5. ekballo (έκβάλλώ, 1544), “to cast out of, from, forth,” is very frequent in the gospels and Acts; elsewhere, in Gal. 4:30; 3 John 10; in Jas. 2:25, “sent out”; in Rev.

11:2, “leave out” (marg., “cast without”). See bring, No. 28, drive, expel, leave,

7. epiballo (έπιβάλλώ, 1911), “to cast on, or upon,” is used in this sense in Mark 11:7 and 1 Cor. 7:35. See beat (No. 5), fall, No. 11, lay, put, No. 8, stretch.

8. kataballo (καταβάλλώ, 2598) signifies “to cast down,” 2 Cor. 4:9, kjv, “cast down,” RV, “smitten down”; Heb. 6:1, “laying.” See LAY.fl Some mss. have this verb in Rev. 12:10 (for ballo).

9. amphiballo (άδολος, 97 and άδολος, 906), “to cast around,” occurs Mark 1:16.fl

10. periballo (περιβάλλώ, 4016), “to cast about, or around,” is used in 23 of its 24 occurrences, of putting on garments, clothing, etc.; it is translated “cast about” in Mark 14:51; Acts 12:8, in Luke 19:43, used of “casting” up a bank or palisade against a city (see rv and marg.), kjv, “shall cast a trench about thee.” See clothe, No. 6, put.

11. aporipto (άπορρίπτώ, 641), “to cast off,” Acts 27:43, of shipwrecked people in throwing themselves into the water.fl

12. epiripto (έπιρρίπτω, 1977), “to cast upon,” (a) lit., “of casting garments on a colt,” Luke 19:35; (b) figuratively, “of casting care upon God,” 1 Pet. 5:7.f

13. apotheo (άπωθέομαι, 683), “to thrust away” (apo, “away,” otheo, “to thrust”), in the NT used in the middle voice, signifying “to thrust from oneself, to cast off, by way of rejection,” Acts 7:27, 39; 13:46; Rom. 11:1-2; 1 Tim. 1:19. See put and THRUST.f

14. kathaireo (καθαιρέω, 2507), kata, “down,” haireo, “to take, to cast down, demolish,” in 2 Cor. 10:5, of strongholds and imaginations. See destroy, pull, put, take.

Note: The corresponding noun kathairesis, “a casting down,” is so rendered in 2 Cor. 10:4 (kjv, “pulling down”) and 13:10 (kjv, “destruction”).

15. dialogzomai (διαλογίζομαι, 1260), “to reason” (dia, “through,” logizomai, “to reason”), is translated “cast in (her) mind,” Luke 1:29. See dispute, musing, reason, think.

16. apotithemi (άποτίθημι, 659), “to put off, lay aside,” denotes, in the middle voice, “to put off from oneself, cast off,” used figuratively of works of darkness, Rom. 13:12, “let us cast off,” (aorist tense, denoting a definite act). See lay, No. 8, put, No. 5.

17. ektithemi (διαλογίζομαι, 1620), “to expose, cast out” (ek, “out,” tithemi, “to put”), is said of a new-born child in Acts 7:21. In v. 19 “cast out” translates the phrase poieo, “to make,” with ekthetos, “exposed,” a verbal form of ektithemi. See expound.

18. periaireo (περιαιρέω, 4014), “to take away,” is used in Acts 27:40, as a nautical term, rv, casting off, kjv, taken up. See take.

(2) For katakremnizo, Luke 4:29 (kjv, “cast down headlong”), see THROW.f (3) For oneidizo, Matt. 27:44 (kjv, “cast in one’s teeth”), see reproach. (4) Forparadidomi, Matt. 4:12 (kjv, “cast into prison”), see deliver. (5) For atheteo, 1 Tim. 5:12 (kjv, “cast off’), see reject. (6) For ekteino, Acts 27:30 (kjv, cast out”), see lay No. 13. (7) For tapeinos, 2 Cor. 7:6 (kjv, “cast down”), see lowly.

bole (βολή, 1000) denotes “a throw” (akin to ballo, “to throw”), and is used in Luke 22:21 in the phrase “a stone’s cast,” of the distance from which the Lord was parted from the disciples in the garden of Gethsemane.f

Note: In Jas. 1:17, aposkiasma (from aposkiazo, “to cast a shadow”), is rendered “shadow that is cast,” RV.f

adokimos (άδόκιμος, 96) signifies not standing the test, rejected, (a), negative, and

dokimos, “tested, approved”; it is said of things, e.g., the land, Heb. 6:8, “rejected,” and of persons, Rom. 1:28, “reprobate”; 1 Cor. 9:27, kjv, “castaway,” rv “rejected” (i.e.,

disapproved, and so rejected from present testimony, with loss of future reward); 2 Cor. 13:5-7, “reprobate” (sing. in rv in each verse), i.e., that will not stand the test; 2 Tim. 3:8, “reprobate (concerning the faith),” Titus 1:16, “reprobate.” See reject, reprobate.!

1. harpazo (αρπάζω, 726), “to snatch or catch away,” is said of the act of the Spirit of the Lord in regard to Philip in Acts 8:39; of Paul in being “caught” up to paradise, 2 Cor. 12:2, 4; of the rapture of the saints at the return of the Lord, 1 Thess. 4:17; of the rapture of the man child in the vision of Rev. 12:5. This verb conveys the idea of force suddenly exercised, as in Matt. 11:12, “take (it) by force”; 12:29, “spoil” (some mss. have

diarpazo here), in 13:19, rv, “snatcheth”; for forceful seizure, see also John 6:15; 10:12 28-29; Acts 23:10; in Jude 23, rv, “snatching.” See pluck, pull, snatch, take (by force).!

2. lambano (λαμβάνω, 2983), “to receive,” is once used of “catching” by fraud, circumventing, 2 Cor. 12:16. In Matt. 21:39 and Mark 12:3, RV “took,” for kjv “caught.” See accept, No. 4.

3. agreuo ( βαρής, 64), “to take by hunting” (from agra, “a hunt, a catch”), is used metaphorically, of the Pharisees and Herodians in seeking to catch Christ in His talk, Mark 12:13.!

4. thereuo (θήρεύω, 2340), “to hunt or catch wild beasts” (therion, “a wild beast”), is used by Luke of the same event as in No. 3 Luke 11:54.!

5. zogreo (Άλεξανδρεύς, 2221), “to take alive”: see captive, B, No. 3.

7. sunarpazo (συναρπάζω, 4884), sun, used intensively, and No. 1, “to snatch, to seize, to keep a firm grip of,” is used only by Luke, and translated “caught” in the kjv of Luke 8:29, of demon-possession; in Acts 6:12, of the act of the elders and scribes in seizing Stephen, RV, more suitably, “seized.” So in Acts 19:29. In 27:15, it is used of the effects of wind upon a ship. See seize.!

8. sullambano (συλλαμβάνω, 4815), sun, and No. 2, “to seize,” is used, similarly to No. 7, in Acts 26:21, of the act of the Jews in seizing Paul in the temple. See conceive, HELP, SEIZE, TAKE.

9. epilambano (έπιλαμβάνομαι, 1949), “to lay hold” (epi, intensive, and No. 2), is translated “caught” in Acts 16:19, kjv; rv, “laid hold.” See hold, take.

1. thremma (θρέμμα, 2353), “whatever is fed or nourished” (from trepho, “to nourish, nurture, feed”), is found in John 4:12.!

2. ktenos (βασίλειος, 934), “cattle as property”: see beast, No. 3.

Note: The verb poimaino, “to act as a shepherd” (poimen), “to keep sheep,” is translated “keeping sheep” in Luke 17:7, RV, for kjv “feeding cattle.”

2. aition (αίτιον, 158), “a fault” (synonymous with No. 1, but more limited in scope), is translated “cause (of death)” in Luke 23:22; “cause” in Acts 19:40 (of a riot); “fault” in Luke 23:4, 14. See fault.!

3. logos (λόγος, 3056), “a word spoken for any purpose,” denotes, in one place, a cause or reason assigned, Matt. 5:32.

The following phrases are rendered by an English phrase containing the word “cause” (see WHEREFORE):

1. anti toutou, lit., “instead of this,” i.e., “for this cause,” signifying the principle or motive, Eph. 5:31.

2. dia touto, lit., “on account of this, for this cause,” signifying the ground or reason,

e.g., RV in Mark 12:24; John 1:31; 5:16, 18; 6:65; 7:22; 8:47; 12:18, 27, 39; Rom. 1:26; 4:16; 13:6; 1 Cor. 4:17; 11:10, 30; Eph. 1:15; Col. 1:9; 1 Thess. 2:13; 3:5, 7; 2 Thess.

3. heneken toutou, lit., “for the sake of this,” therefore, “as a reason for,” Matt. 19:5;

Mark 10:7; heneka touton, “for the sake of these things,” Acts 26:21; and heneken tou, “for the cause of the (one), etc.,” 2 Cor. 7:12 (twice).

4. charin toutou, or toutou charin, “for this cause,” not simply as a reason, as in the

(2) In John 18:37, eis touto, “unto this,” denotes “unto this end,” RV (kjv, “for this cause”).

(3) For the phrase “for which cause” (dio), Rom. 15:22; 2 Cor. 4:16, see wherefore, Note (2) (RV).

(4) In Phil. 2:18, to auto, is rendered “for the same cause,” kjv; rv, “in the same manner.” “without a cause.”

dorean (δωρεάν, 1432), lit., “as a gift, gratis,” (connected with doron, “a gift”), is rendered “without a cause,” John 15:25; “for nought,” 2 Cor. 11:7; Gal. 2:21; 2 Thess. 3:8; “freely,” Matt. 10:8; Rom. 3:24; Rev. 21:6; 22:17.!

Notes: (1) Eike, “in vain,” “without a cause,” Matt. 5:22 (kjv), is absent from the most authentic mss.

1. poieo (ποιέω, 4160), “to do,” is translated by the verb “to cause” in John 11:37; Acts 15:3; Rom. 16:17; Col. 4:16; Rev. 13:15-16. See DO.

2. didomi (δίδωμι, 1325), “to give,” is translated “cause” in 1 Cor. 9:12, rv, for kjv, “(lest we) should.”

Notes: (1) In Matt. 5:32 the RV translates poieo “maketh (her an adulteress)”: in Rev. 13:12, rv, “maketh,” for kjv, “causeth.”

(2) In 2 Cor. 9:11, katergazomai, “to work,” is translated “causeth” in the kjv; rv, “worketh.”

(3) In 2 Cor. 2:14, thriambeuo is rendered “causeth us to triumph,” kjv; rv, “leadeth us in triumph,” the metaphor being taken from the circumstances of the procession of a Roman “triumph.”

1. ope (οπή, 3692), perhaps from ops, “sight,” denotes “a hole, an opening,” such as a fissure in a rock, Heb. 11:38. In Jas. 3:11, the RV has “opening,” of the orifice of a fountain (kjv, “place”). See place.!

2. spelaion (σπήλαιον, 4693), “a grotto, cavern, den” (Lat., spelunca), “cave,” John 11:38, is said of the grave of Lazarus; in the RV in Heb. 11:38 and Rev. 6:15 (kjv, “dens”); in the Lord’s rebuke concerning the defilement of the Temple, Matt. 21:13;

1. pauo (παύω, 3973), “to stop, to make an end,” is used chiefiy in the middle voice in the NT, signifying “to come to an end, to take one’s rest, a willing cessation” (in contrast to the passive voice which denotes a forced cessation), Luke 5:4, of a discourse; 8:24, of a storm, 11:1, of Christ’s prayer; Acts 5:42, of teaching and preaching; 6:13, of speaking against; 13:10, of evil doing; 20:1, of an uproar; 20:31, of admonition; 21:32, of a scourging; 1 Cor. 13:8, of tongues; Eph. 1:16, of giving thanks; Col. 1:9, of prayer;

Heb. 10:2, of sacrifices; 1 Pet. 4:1, of “ceasing” from sin. It is used in the active voice in

1 Pet. 3:10, “let him cause his tongue to cease from evil.” See leave, refrain.!

2. dialeipo (διαλείπω, 1257), lit., to leave between,” i.e., “to leave an interval,

whether of space or time” (dia, “between,” leipo, “to leave”); hence, “to intermit, desist, cease,” in Luke 7:45 is used of the kissing of the Lord’s feet.!

3. hesuchazo (ήσυχάζω, 2270), “to be quiet, still, at rest,” is said of Paul’s friends in Caesarea, in “ceasing” to persuade him not to go to Jerusalem, Acts 21:14; it is used of silence (save in Luke 23:56 and 1 Thess. 4:11) in Luke 14:4 and Acts 11:18. See peace

4. kopazo (κοπάζω, 2869), “to cease through being spent with toil, to cease raging”

(from kopos, “labor, toil,” kopiao, “to labor”), is said of the wind only, Matt. 14:32;

5. aphiemi (άφίημι, 863), “to let go,” is translated “let us cease to” in Heb. 6:1, rv (marg., “leave”) for kjv, “leaving.” See forgive, leave.

6. katapauo (καταπαύώ, 2664), “to rest” (kata, “down,” intensive, and No. 1), is so translated in Heb. 4:10, for the kjv “hath ceased.” See rest, restrain.

Notes: (1) katargeo, “to render inactive, to bring to naught, to do away,” is so rendered in Gal. 5:11, rv, for the kjv “ceased.” See abolish.

(2) Akatapaustos, “incessant, not to be set at rest” (from a, negative, kata, “down,”

pauo, “to cease”), is used in 2 Pet. 2:14, of those who “cannot cease” from sin, i.e., who cannot be restrained from sinning.fl

adialeiptos (άδιάλειπτος, 88), “unceasing” (from a, negative, dia, “through,” leipo, “to leave”), is used of “incessant” heart pain, Rom. 9:2, kjv, “continual,” RV,

“unceasing,” and in 2 Tim. 1:3, of remembrance in prayer; the meaning in each place is not that of unbroken continuity, but without the omission of any occasion. Cf. A, No. 2. See continual.^

adialeiptos ( διαλείπτώς, 89), “unceasingly, without ceasing,” is used with the same significance as the adjective, not of what is not interrupted, but of that which is constantly recurring; in Rom. 1:9 and 1 Thess. 5:17, of prayer; in 1 Thess. 1:3, of the remembrance of the work, labor and patience of saints; in 1 Thess. 2:13, of thanksgiving.^

Note: Ektenes, lit., “stretched out,” signifies “earnest, fervent”; Acts 12:5, rv, for kjv, “without ceasing.” See 1 Pet. 4:8, “fervent.”fl

oikema (οικημα, 3612), lit., “a habitation” (akin to oikeo, “to dwell”), is euphemistically put for “a prison,” in Acts 12:7, RV, “cell.” See PRISON.^

krupte (κρυπτη, 2926) (Eng., “crypt”), “a covered way or vault” (akin to kruptos, “hidden, secret”), is used in Luke 11:33, of lighting a lamp and putting it “in a cellar,” rv. See place, Note (8).fl CENSER

1. thumiaterion (θυμιαστηριον, 2369), “a vessel for burning incense” (2 Chron.

2. libanotos (λιβανώτός, 3031) denotes “frankincense,” the gum of the libanos, “the frankincense tree”; in a secondary sense, “a vessel in which to burn incense,” Rev. 8:3,

Note: No. 1 derives its significance from the act of burning (thumiao); No. 2 from that which was burned in the vessel.

1. hekatontarchos (έκατοντάρχης, 1543), “a centurion,” denotes a military officer commanding from 50 to 100 men, according to the size of the legion of which it was a part (hekaton, “a hundred,” archo, “to rule”), e.g., Matt. 8:5, 8.

2. hekatontarches (έκατοντάρχης, 1543), has the same meaning as No. 1, e.g., Acts 10:1, 22. The Sept. has this word frequently, to denote “captains of hundreds.”

3. kenturion (κεντυρίων, 2760) is a Greek transliteration of the Latin centurio, signifying practically the same as No. 1, Mark 15:39, 44-45. There were ten “centurions” to a cohort when the numbers were complete. There were several at Jerusalem under the chief captain mentioned in Acts 21:31.!

asphaleia (άσφάλεια, 803), primarily, “not liable to fall, steadfast, firm,” hence denoting “safety,” Acts 5:23, and 1 Thess. 5:3, has the further meaning, “certainty,” Luke 1:4. See safety.!

asphales (άσφαλής, 804), safe, is translated “certainty,” Acts 21:34; 22:30; “certain,” Acts 25:26; “safe,” Phil. 3:1; “sure,” Heb. 6:19. See safe, sure.!

Notes: (1) Delos, “evident, visible,” is translated “certain” in 1 Tim. 6:7, kjv. The most authentic mss. omit it.

(2) The rendering “certain,” is frequently changed in the RV, or omitted, e.g., Luke 5:12; 8:22; Acts 23:17; Heb. 2:6; 4:4.

(3) The indefinite pronoun tis signifies “anyone, some one, a certain one”; the neuter, ti, “a certain thing,” e.g., Matt. 20:20; Mark 14:51.

(4) In the kjv of Gal. 1:11, gnorizo is rendered “certify,” rv, “to make known.”

(6) In 1 Cor. 4:11, the verb astateo, “to be unsettled, to lead a homeless life,” is rendered “we ... have no certain dwelling place.” The unsettlement conveyed by the word has suggested the meaning “we are vagabonds” or “we lead a vagabond life,” a probable significance.!

1. ontos (όντως, 3689), “really, actually, verily” (from eimi, “to be”), is translated “certainly” in Luke 23:47. See clean, indeed, truth, verily.

achuron (αχυρον, 892), “chaff, the stalk of the grain from which the kernels have been beaten out, or the straw broken up by a threshing machine,” is found in Matt. 3:12 and Luke 3:17.!

halusis (αλυσις, 254) denotes “a chain or bond for binding the body, or any part of it

(the hands or feet).” Some derive the word from a, negative, and luo, “to loose,” i.e., “not to be loosed”; others from a root connected with a word signifying “to restrain.” It is used in Mark 5:3-4; Luke 8:29; Acts 12:6-7; 21:33; 28:20; Eph. 6:20; 2 Tim. 1:16; Rev. 20:1. See bond.!

Notes: (1) Some ancient authorities have seira, “a cord, rope, band, chain,” in 2 Pet. 2:4, instead of seiros, “a cavern,” rv, “pits.”

(2) In Jude 6 the rv renders desmos by “bonds” (for the kjv “chains”). See bond.! CHALCEDONY

chalkedon (χαλκηδών, 5472), the name of a gem, including several varieties, one of which resembles a cornelian, is “supposed to denote a green silicate of copper found in the mines near Chalcedon” (Swete, on the Apocalypse), Rev. 21:19.!

1. tameion (ταμειον, 5009) denotes, firstly, “a store-chamber,” then, “any private room, secret chamber,” Matt. 6:6; RV, “inner chamber” (kjv, “closet”); 24:26, “inner (kjv, secret) chambers”; Luke 12:3, RV, ditto, for kjv, “closets”; it is used in Luke 12:24 (“store-chamber”) of birds.!

2. huperoon (ύπερωον, 5253), the neuter of huperoos, “above,” denotes “an upper room, upper chamber” (huper, “above”), Acts 1:13; 9:37, 39; 20:8. See room.!

koite (κοίτη, 2845), primarily a place in which to lie down, hence, “a bed, especially the marriage bed,” denotes, in Rom. 13:13, “illicit intercourse.” See bed, conceive.

ho epi tou koitonos, lit., “the (one) over the bedchamber” (epi, “over,” koiton, “a bedchamber”), denotes “a chamberlain,” an officer who had various duties in the houses of kings and nobles. The importance of the position is indicated by the fact that the people of Tyre and Sidon sought the favor of Herod Agrippa through the mediation of Blastus, Acts 12:20.

Note: In Rom. 16:23, oikonomos, “a person who manages the domestic affairs of a family, in general a manager, a steward,” is translated “chamberlain” in the kjv, which the rv corrects to “treasurer.”

1. sunkuria (συγκυρία, 4795), lit., “a meeting together with, a coincidence of circumstances, a happening,” is translated “chance” in Luke 10:31. But concurrence of events is what the word signifies, rather than chance.!

2. ei tuchoi (τυγχάνω, 5177), lit., “if it may happen” (ei, “if,” tunchano, “to happen”), signifies “it may chance,” 1 Cor. 15:37.!

metathesis (μετάθεσις, 3331), “a transposition, or a transference from one place to

another” (from meta, implying “change,” and tithemi “to put”), has the meaning of “change” in Heb. 7:12, in connection with the necessity of a “change” of the Law (or, as margin, law), if the priesthood is changed (see B, No. 3). It is rendered “translation” in 11:5, “removing” in 12:27. See removing, translation.!

1. allasso ( λλάσσω, 236), “to make other than it is” (from allos, “another”), “to transform, change,” is used (a) of the effect of the gospel upon the precepts of the Law, Acts 6:14; (b) of the effect, on the body of a believer, of Christ’s return, 1 Cor. 15:51-52;

(c) of the final renewal of the material creation, Heb. 1:12; (d) of a change in the apostle’s mode of speaking (or dealing), Gal. 4:20. In Rom. 1:23 it has its other meaning, “to exchange.”!

2. metallasso (μεταλλάσσω, 3337), from meta, “implying change,” and No. 1, “to change one thing for another, or into another,” Rom. 1:25-26, is translated “exchange” in v. 25. See exchange.!

3. metatithemi (μετατίθήμι, 3346), “to place differently, to change,” (akin to A, above), is said of priesthood, Heb. 7:12. See carry, No. 5.

4. metaballo (μεταβάλλω, 3328), meta, as in No. 2, and ballo, “to throw,” signifies “to turn quickly,” or, in the middle voice, “to change one’s mind,” and is found in Acts 28:6.!

Notes: (1) In Phil. 3:21, for the kjv rendering of metaschematizo, “change,” the rv

has “fashion anew”; in 2 Cor. 3:18 metamorphoo is rendered “change,” in the kjv (rv, “transform”).

1. kollubistes (κολλυβιστής, 2855), from kollubos (lit., “clipped”), “a small coin or

rate of change” (koloboo signifies “to cut off, to clip, shorten,” Matt. 24:22), denotes “a money-changer,” lit., money-clipper, Matt. 21:12; Mark 11:15; John 2:15.!

2. kermatistes (κερματιστής, 2773), from kermatizo (not found in the NT), “to cut

into small pieces, to make small change” (kerma signifies “a small coin,” John 2:15; akin

to keiro, “to cut short”). In the court of the Gentiles, in the temple precincts, were the seats of those who sold selected and approved animals for sacrifice, and other things. The magnitude of this traffic had introduced the bankers’ or brokers’ business, John 2:14.!

1. aitia (αιτία, 156), “a cause, accusation,” is rendered “charges” in Acts 25:27 (kjv, crimes); cf. v. 18. See accusation, cause.

2. aitioma (αιτίαμα, 157), in some texts aitiama, denotes “a charge,” Acts 25:7. See accusation, A, No. 2.

4. kleros (κληρος, 2819), “a lot, allotment, heritage” (whence Eng. “clergy”), is translated in 1 Pet. 5:3, RV, “the charge allotted to you”; here the word is in the plural, lit., “charges.” See inheritance, lot, part.

5. opsonion (όψώνιον, 3800), from opson, “meat,” and oneomai, “to buy,” primarily signified whatever is brought to be eaten with bread provisions, supplies for an army, soldier’s pay, “charges,” 1 Cor. 9:7, of the service of a soldier. It is rendered “wages” in Luke 3:14; Rom. 6:23; 2 Cor. 11:8. See wages .f

6. parangelia (παραγγελία, 3852), “a proclamation, a command or commandment,” is strictly used of commands received from a superior and transmitted to others. It is rendered “charge” in Acts 16:24; 1 Thess. 4:2, RV (where the word is in the plural); 1 Tim. 1:5 (RV) and v. 18. In Acts 5:28 the lit. meaning is “Did we not charge you with a charge ?” See also commandment, straitly. Cf. C, No. 8, below.f

adapanos (άδάπανος, 77), lit., “without expense” (a, negative, and dapane,

“expense, cost”), is used in 1 Cor. 9:18, “without charge” (of service in the gospel).f

1. diamarturomai (διαμαρτύρομαι, 1263), a strengthened form of marturomai (dia, “through,” intensive), is used in the middle voice; primarily it signifies to testify through and through, bear a solemn witness; hence, “to charge earnestly,” 1 Tim. 5:21; 2 Tim. 2:14; 4:1. See testify, witness.

2. diastellomai (διαστέλλομαι, 1291), lit., “to draw asunder” (dia, “asunder,” stello, “to draw”), signifies “to admonish, order, charge,” Matt. 16:20; Mark 5:43; 7:36 (twice); 8:15; 9:9. In Acts 15:24 it is translated “gave commandment”; in Heb. 12:20, kjv, “commanded,” rv, “enjoined.” See command, Note (2).f

4. embrimaomai (έμβριμάομαι, 1690), from en, “in,” intensive, and brime,

“strength,” primarily signifies “to snort with anger, as of horses.” Used of men it signifies “to fret, to be painfully moved”; then, “to express indignation against”; hence, “to rebuke sternly, to charge strictly,” Matt. 9:30; Mark 1:43, it is rendered “murmured against” in Mark 14:5; “groaned” in John 11:33; “groaning” in v. 38. See groan, MURMUR.f

6. entellomai (έντέλλομαι, 1781), to order, command, enjoin (from en, in, used

intensively, and teleo, to fulfil), is translated by the verb to give charge, Matt. 4:6; 17:9 (AV); Luke 4:10. See command, enjoin.

7. epitimao (έπιτιμάω, 2008), signifies (a) to put honour upon (epi, upon, time, honour); (b) to adjudge, to find fault with, rebuke; hence to charge, or rather, to charge strictly (epi, intensive), e.g., Matt. 12:16; Mark 3:12, “charged much”; Mark 8:30; in 10:48, rv, “rebuked.” See rebuke.

8. parangello (παραγγέλλώ, 3853), lit., “to announce beside” (para, “beside,”

angello, “to announce”), “to hand on an announcement from one to another,” usually denotes “to command, to charge,” Luke 5:14; 8:56; 1 Cor. 7:10 (kjv, “command”), “give charge,” rv; 11:17, “in giving you this charge,” rv; 1 Tim. 1:3; 6:13, RV, and 6:17. It is rendered by the verb “to charge” in the RV of Acts 1:4; 4:18; 5:28; 15:5; 1 Thess. 4:11. See Acts 5:28 under A, No. 6. See command, declare.

9. proaitiaomai (προαιτιάομαι, 4256), “to accuse beforehand, to have already

brought a charge” (pro, “before,” aitia, “an accusation”), is used in Rom. 3:9, “we before laid to the charge.”^

10. tereo (τηρέώ, 5083), “to keep, to guard,” is translated “to be kept in charge,” in Acts 24:23; 25:4, rv (kjv, kept). See hold, keep, observe, preserve, watch.

Notes: (1) Martureo, “to testify,” translated “charged” in 1 Thess. 2:11, kjv, is found there in the most authentic mss. and translated “testifying” in the rv. (2) Enorkizo, “to adjure” (en, “in,” used intensively, horkos, “an oath”), is translated “I adjure,” in 1 Thess.

5:27, rv, for kjv, “I charge.” Some mss. have horkizo here. (3) The following are translated by the verb “to charge or to be chargeable” in the kjv, but differently in the rv, and will be found under the word BURDEN: bareo, B, No. 1; epibareo, B, No. 2; katanarkao, B, No. 5. (4) Epitasso, “to command,” is so translated in Mark 9:25, rv, for

the kjv, “charge.” (5) Dapanao, “to be at the expense of anything” (cf. B, above), is translated “be at charges,” in Acts 21:24. See consume, spend. (6) In 2 Tim. 4:16, logizomai is rendered “laid to (their) charge,” kjv; rv, “. account.” (7) In Acts 8:27, the rv translates the verb eimi, “to be,” with epi, “over,” “was over,” kjv, “had the charge of.” (8) In Acts 7:60 histemi, “to cause to stand,” is rendered “lay ... to the charge.”

pinax (πίναξ, 4094), primarily “a board or plank,” came to denote various articles of wood; hence, “a wooden trencher, charger,” Matt. 14:8, 11; Mark 6:25, 28; Luke 11:39. See PLATTER.fl

1. harma (αρμα, 716), akin to ararisko, “to join,” denotes “a war chariot with two wheels,” Acts 8:28, 29, 38; Rev. 9:9.fl

2. rhede (ρέδα, 4480), “a wagon with four wheels,” was chiefly used for traveling purposes, Rev. 18:13.fl

hagnos (αγνός, 53) signifies (a) “pure from every fault, immaculate,” 2 Cor. 7:11 (kjv, “clear”); Phil. 4:8; 1 Tim. 5:22; Jas. 3:17; 1 John 3:3 (in all which the RV rendering is “pure”), and 1 Pet. 3:2, “chaste”; (b) “pure from carnality, modest,” 2 Cor. 11:2, RV, “pure”; Titus 2:5, chaste. See clear, holy, pure.!

Note: Cf. hagios, “holy, as being free from admixture of evil”; hosios, “holy, as being free from defilement”; eilikrines, “pure, as being tested,” lit., “judged by the sunlight”, katharos, “pure, as being cleansed.”

paideuo (παιδεύω, 3811) primarily denotes “to train children,” suggesting the broad

idea of education (pais, “a child”), Acts 7:22; 22:3; see also Titus 2:12, “instructing”

(RV), here of a training gracious and firm; grace, which brings salvation, employs means to give us full possession of it, hence, “to chastise,” this being part of the training, whether (a) by correcting with words, reproving, and admonishing, 1 Tim. 1:20 (RV, “be taught”); 2 Tim. 2:25, or (b) by “chastening” by the infliction of evils and calamities, 1 Cor. 11:32; 2 Cor. 6:9; Heb. 12:6-7, 10; Rev. 3:19. The verb also has the meaning “to chastise with blows, to scourge,” said of the command of a judge, Luke 23:16, 22. See CORRECTION, B, INSTRUCT, LEARN, teach, and cf. child (Nos. 4 to 6).!

paideia (παιδεία, 3809) denotes “the training of a child, including instruction”; hence, “discipline, correction,” “chastening,” Eph. 6:4, RV (kjv, “nurture”), suggesting the Christian discipline that regulates character; so in Heb. 12:5, 7, 8 (in v. 8, kjv, “chastisement,” the RV corrects to “chastening”); in 2 Tim. 3:16, “instruction. See INSTRUCTION, NURTURE.!

siagon (σιαγών, 4600) primarily denotes “the jaw, the jaw-bone”; hence “cheek,” Matt. 5:39; Luke 6:29.!

1. euthumeo (εύθυμέω, 2114) signifies, in the active voice, “to put in good spirits, to

make cheerful” (eu, “well,” thumos, “mind or passion”); or, intransitively, “to be cheerful,” Acts 27:22, 25; Jas. 5:13 (RV, “cheerful,” for kjv, “merry”). See merry.!

2. tharseo (θαρσέω, 2293), “to be of good courage, of good cheer” (tharsos,

“courage, confidence”), is used only in the imperative mood, in the NT; “be of good cheer,” Matt. 9:2, 22; 14:27; Mark 6:50; 10:49; Luke 8:48; John 16:33; Acts 23:11. See BOLD, A, No. 1, COMFORT, COURAGE.!

1. euthumos (εύθυμος, 2115) means “of good cheer” (see A, No. 1), Acts 27:36.!

2. hilaros (ιλαρός, 2431), from hileos, “propitious,” signifies that readiness of mind, that joyousness, which is prompt to do anything; hence, “cheerful” (Eng., “hilarious”), 2 Cor. 9:7, “God loveth a cheerful (hilarious) giver.”!

Note: In the Sept. the verb hilaruno translates a Hebrew word meaning “to cause to shine,” in Ps. 104:15.!

euthumos (εΰθυμος, 2115), cheerfully (see A, No. 1), is found in the most authentic mss. in Acts 24:10, instead of the comparative degree, euthumoteron.!

hilarotes (ιλαρότης, 2432), “cheerfulness” (akin to B, No. 2), is used in Rom. 12:8, in connection with showing mercy.!

thalpo (θάλπω, 2282) primarily means “to heat, to soften by heat”; then, “to keep warm,” as of birds covering their young with their feathers, Deut. 22:6, Sept.; metaphorically, “to cherish with tender love, to foster with tender care,” in Eph. 5:29 of Christ and the church; in 1 Thess. 2:7 of the care of the saints at Thessalonica by the apostle and his associates, as of a nurse for her children.!

cheroubim (χερουβίμ, 5502) are regarded by some as the ideal representatives of redeemed animate creation. In the tabernacle and Temple they were represented by the two golden figures of two-winged living creatures. They were all of one piece with the golden lid of the ark of the covenant in the Holy of Holies signifying that the prospect of redeemed and glorified creatures was bound up with the sacrifice of Christ.

This in itself would indicate that they represent redeemed human beings in union with Christ, a union seen, figuratively, proceeding out of the mercy seat. Their faces were towards this mercy seat, suggesting a consciousness of the means whereby union with Christ has been produced.

The first reference to the “cherubim” is in Gen. 3:24, which should read “... at the East of the Garden of Eden He caused to dwell in a tabernacle the cherubim, and the flaming sword which turned itself to keep the way of the Tree of Life.” This was not simply to keep fallen human beings out; the presence of the “cherubim” suggests that redeemed men, restored to God on God’s conditions, would have access to the Tree of Life. (See Rev. 22:14).

Certain other references in the oT give clear indication that angelic beings are upon occasion in view, e.g., Ps. 18:10; Ezek. 28:4. So with the vision of the cherubim in Ezek. 10:1-20; 11:22. In the NT the word is found in Heb. 9:5, where the reference is to the ark in the tabernacle, and the thought is suggested of those who minister to the manifestation of the glory of God.

We may perhaps conclude, therefore, that, inasmuch as in the past and in the present angelic beings have functioned and do function administratively in the service of God, and that redeemed man in the future is to act administratively in fellowship with Him, the “cherubim” in Scripture represent one or other of these two groups of created beings according to what is set forth in the various passages relating to them.!

protos (πρωτος, 4413) denotes “the first,” whether in time or place. It is translated “chief” in Mark 6:21, RV, of men of Galilee, in Acts 13:50, of men in a city; in 28:7, of the “chief” man in the island of Melita; in 17:4, of “chief” women in a city; in 28:17, of Jews; in 1 Tim. 1:15-16, of a sinner. In the following, where the kjv has “chief,” or “chiefest,” the RV renderings are different: Matt. 20:27 and Mark 10:44, “first”; Luke 19:47 and Acts 25:2, “principal men”; Acts 16:12, said of Philippi, “the first (city) of the district,” RV, for incorrect kjv, “the chief city of that part of Macedonia.” Amphipolis

was the “chief” city of that part. Protos here must mean the first in the direction in which the apostle came. See beginning, before, best, first, former.

1. kephalaion (κεφάλαιον, 2774), akin to the adjective kephalaios, “belonging to the

head,” and kephale, “the head,” denotes the chief point or principal thing in a subject, Heb. 8:1, “the chief point is this” (kjv, “the sum”); elsewhere in Acts 22:28 (of principal, as to money), “(a great) sum.” See sum.!

2. archiereus (άρχιερεύς, 749), “a chief priest, high priest” (arche, “first,” hiereus, “a priest”), is frequent in the gospels, Acts and Hebrews, but there only in the NT. It is used of Christ, e.g., in Heb. 2:17; 3:1; of “chief” priests, including ex-high-priests and members of their families, e.g., Matt. 2:4; Mark 8:31.

3. archipoimen (άρχιποίμήν, 750), “a chief shepherd” (arche, “chief,”poimen, “a shepherd”), is said of Christ only, 1 Pet. 5:4. Modern Greeks use it of tribal chiefs.!

4. architelones (άρχιτελώνής, 754) denotes “a chief tax-collector, or publican,” Luke 19:2.!

5. akrogoniaios ( κρογωνιαιος, 204) denotes “a chief corner-stone” (from akros,

“highest, extreme,” gonia, “a corner, angle”), Eph. 2:20 and 1 Pet. 2:6.! In the Sept., Isa. 28:16.!

6. protokathedria (πρωτοκαθεδρία, 4410), “a sitting in the first or chief seat” (protos, “first,” kathedra, “a seat”), is found in Matt. 23:6; Mark 12:39; Luke 11:43; 20:46.!

7. protoklisia (πρωτοκλισία, 4411), “the first reclining place, the chief place at table”

(fromprotos, and klisia, “a company reclining at a meal”; cf. klino, “to incline”), is found in Matt. 23:6; Mark 12:39 (as with No. 6); Luke 14:7-8; 20:46.!

8. chiliarchos (χιλίαρχος, 5506) denotes “a chief captain”: see captain, No. 1.

9. asiarches (Άσιάρχής, 775), “an Asiarch,” was one of certain officers elected by various cities in the province of Asia, whose function consisted in celebrating, partly at their own expense, the public games and festivals; in Acts 19:31, RV, the word is translated “chief officers of Asia” (kjv, “chief of Asia”).

It seems probable, according to Prof. Ramsay, that they were “the high priests of the temples of the Imperial worship in various cities of Asia”; further, that “the Council of the Asiarchs sat at stated periods in the great cities alternately . and were probably assembled at Ephesus for such a purpose when they sent advice to St. Paul to consult his safety.” A festival would have brought great crowds to the city.f

10. archon (αρχων, 758), “a ruler,” is rendered “chief” in the kjv of Luke 14:1 (rv, “ruler”); “chief rulers,” in John 12:42, RV, “rulers (of the people),” i.e., of members of the Sanhedrin; “chief,” in Luke 11:15 (RV, “prince”), in reference to Beelzebub, the prince of demons. See magistrate, prince, ruler.

11. archisunagogos ( άρχισυνάγωγος, 752), “a ruler of a synagogue,” translated “chief ruler of the synagogue,” in Acts 18:8, 17, kjv, was the administrative officer supervising the worship.

hegeomai (ήγέομαι, 2233), “to lead the way, to preside, rule, be the chief,” is used of the ambition “to be chief” among the disciples of Christ, Luke 22:26; of Paul as the “chief” speaker in gospel testimony at Lystra, Acts 14:12; of Judas and Silas, as chief (or rather, “leading”) men among the brethren at Jerusalem, Acts 15:22. See account, COUNT, ESTEEM, GOVERNOR, JUDGE, SUPPOSE, THINK.

1. huperlian (χόρτος, 5528 and χόρτος, 3029), “chiefest” (huper, “over,” lian, “exceedingly, pre-eminently, very much”), is used in 2 Cor. 11:5; 12:11, of Paul’s place among the apostles.f

2. malista (μάλιστα, 3122), the superlative of mala, “very, very much,” is rendered “chiefly” in 2 Pet. 2:10 and in the kjv of Phil. 4:22 (rv, especially). See especially, most.

Note: In Rom. 3:2, rv, the adverb proton is translated “first of all” (kjv, “chiefly”).

1. teknon (τέκνον, 5043), “a child” (akin to tikto, “to beget, bear”), is used in both

the natural and the figurative senses. In contrast to huios, “son” (see below), it gives

prominence to the fact of birth, whereas huios stresses the dignity and character of the

relationship. Figuratively, teknon is used of “children” of (a) God, John 1:12; (b) light, Eph. 5:8; (c) obedience, 1 Pet. 1:14; (d) a promise, Rom. 9:8; Gal. 4:28; (e) the Devil, 1 John 3:10; (f) wrath, Eph. 2:3; (g) cursing, 2 Pet. 2:14; (h) spiritual relationship, 2 Tim. 2:1; Philem. 10. See daughter, son.

2. teknion (τεκνίον, 5040), “a little child,” a diminutive of No. 1, is used only figuratively in the NT, and always in the plural. It is found frequently in 1 John, see 2:1,

12, 28; 3:7, 18; 4:4; 5:21; elsewhere, once in John’s Gospel, 13:33, once in Paul’s epistles, Gal. 4:19. It is a term of affection by a teacher to his disciples under circumstances requiring a tender appeal, e.g., of Christ to the Twelve just before His death; the apostle John used it in warning believers against spiritual dangers; Paul,

because of the deadly errors of Judaism assailing the Galatian churches. Cf. his use of teknon in Gal. 4:28.!

3. huios (υιός, 5207), “a son,” is always so translated in the rv, except in the phrase “children of Israel,” e.g., Matt. 27:9; and with reference to a foal, Matt. 21:5. The kjv does not discriminate between teknon and huios. In the First Epistle of John, the apostle reserves the word for the Son of God. See teknia, “little children” (above), and tekna,

“children,” in John 1:12; 11:52. Seepaidion (below). For the other use of huios, indicating the quality of that with which it is connected, see son.

4. pais (παις, 3816) signifies (a) “a child in relation to descent,” (b) “a boy or girl in relation to age,” (c) “a servant, attendant, maid, in relation to condition.” As an instance of (a) see Matt. 21:15, “children,” and Acts 20:12 (rv, “lad”). In regard to (b) the RV has “boy” in Matt. 17:18 and Luke 9:42. In Luke 2:43 it is used of the Lord Jesus. In regard to (c), see Matt. 8:6, 8, 13, etc. As to (a) note Matt. 2:16, rv, male children. See maid, MANSERVANT, SERVANT, SON, YOUNG MAN.

5. paidion (παιδίον, 3813), a diminutive of pais, signifies “a little or young child”; it is used of an infant just born, John 16:21, of a male child recently born, e.g., Matt. 2:8; Heb. 11:23; of a more advanced child, Mark 9:24; of a son, John 4:49; of a girl, Mark 5:39, 40, 41; in the plural, of “children,” e.g., Matt. 14:21. It is used metaphorically of believers who are deficient in spiritual understanding, 1 Cor. 14:20, and in affectionate and familiar address by the Lord to His disciples, almost like the Eng., “lads,” John 21:5; by the apostle John to the youngest believers in the family of God, 1 John 2:13, 18; there

it is to be distinguished from teknia, which term he uses in addressing all his readers (vv.

Note: The adverb paidiothen, “from (or of) a child,” is found in Mark 9:21.!

6. paidarion (παιδάριον, 3808), another diminutive of pais, is used of “boys and

girls,” in Matt. 11:16 (the best texts havepaidiois here), and a “lad,” John 6:9; the tendency in colloquial Greek was to lose the diminutive character of the word.!

7. nepios (νήπιος, 3516), lit., “not-speaking” (from ne, a negative, and epos, a word is rendered “childish” in 1 Cor. 13:11 see babe.

8. monogenes (μονογενής, 3439), lit., “only-begotten,” is translated “only child” in Luke 9:38. See only, only-begotten.

9. teknogonia (τεκνογονία, 5042), teknon and a root genU, whence gennao, “to beget,” denotes “bearing children,” implying the duties of motherhood, 1 Tim. 2:15.!

1. nepiazo (νηπιάζω, 3515), “to be a babe,” is used in 1 Cor. 14:20, “(in malice) be ye babes” (akin to No. 7, above).!

2. teknotropheo (τεκνοτροφέω, 5044), “to rear young,” teknon, and trepho, “to rear,” signifies “to bring up children,” 1 Tim. 5:10.!

3. teknogoneo (τεκνογονέω, 5041), “to bear children” (teknon, and gennao, “to beget”), see No. 9 above, is found in 1 Tim. 5:14.!

1. enkuos (έγκυος, 1471) denotes “great with child” (en, “in,” and kuo, “to conceive”), Luke 2:5.!

2.philoteknos (φιλότεκνος, 5388), fromphileo, “to love,” and teknon, signifies “loving one’s children,” Titus 2:4.!

3. ateknos (άτεκνος, 815), from a, negative, and teknon, signifies “childless,” Luke 20:28-30.!

Notes: (1) For brephos, “a new born babe,” always rendered “babe” or “babes” in the RV (kjv, “young children,” Acts 7:19; “child,” 2 Tim. 3:15), see under babe.

(2) Huiothesia, “adoption of children,” in the kjv of Eph. 1:5, is corrected to “adoption as sons” in the rv. See on adoption.

1. pnigo (πνίγω, 4155) is used, in the passive voice, of “perishing by drowning,”

Mark 5:13; in the active, “to seize a person’s throat, to throttle,” Matt. 18:28 See throat.!

2. apopnigo (άποπνίγω, 638), a strengthened form of No. 1 (apo, “from,” intensive; cf. Eng., “to choke off’), is used metaphorically, of “thorns crowding out seed sown and preventing its growth,” Matt. 13:7; Luke 8:7. It is Luke’s word for “suffocation by drowning,” Luke 8:33 (Cf. Mark 5:13, above).!

3. sumpnigo (συμπνίγω, 4846) gives the suggestion of “choking together” (sun, “with”), i.e., by crowding, Matt. 13:22; Mark 4:7, 19; Luke 8:14. It is used in Luke 8:42, of the crowd that thronged the Lord, almost, so to speak, to suffocation.!

1. eklego (έκλέγομαι, 1586), “to pick out, select,” means, in the middle voice, “to choose for oneself,” not necessarily implying the rejection of what is not chosen, but “choosing” with the subsidiary ideas of kindness or favor or love, Mark 13:20; Luke 6:13; 9:35 (rv); 10:42; 14:7; John 6:70; 13:18; 15:16, 19; Acts 1:2, 24; 6:5; 13:17; 15:22, 25; in 15:7 it is rendered “made choice”; 1 Cor. 1:27-28; Eph. 1:4; Jas. 2:5.!

2. epilego (έπιλέγομαι, 1951), in the middle voice, signifies “to choose,” either in addition or in succession to another. It has this meaning in Acts 15:40, of Paul’s choice of Silas. For its other meaning, “to call or name,” John 5:2, see call.!

3. haireo (αιρέομαι, 138), “to take,” is used in the middle voice only, in the sense of taking for oneself, choosing, 2 Thess. 2:13, of a “choice” made by God (as in Deut. 7:6-7; 26:18, Sept.); in Phil. 1:22 and Heb. 11:25, of human “choice.” Its special significance is to select rather by the act of taking, than by showing preference or favor.!

4. hairetizo (αιρετίζω, 140), akin to the verbal adjective hairetos, “that which may be taken” (see No. 3), signifies “to take,” with the implication that what is taken is eligible or suitable; hence, “to choose,” by reason of this suitability, Matt. 12:18, of God’s delight

in Christ as His “chosen.”fl It is frequent in the Sept., e.g., Gen. 30:20; Num. 14:8; Ps. 25:12; 119:30, 173; 132:13-14; Hos. 4:18; Hag. 2:23 (“he hath chosen the Canaanites”), Zech. 1:17; 2:12; Mal. 3:17.

6. procheirotoneo (προχειροτονέώ, 4401) signifies “to choose before,” Acts 10:41, where it is used of a choice made before by God.fl

(2) Stratologeo, in 2 Tim. 2:4 (kjv, “chosen to be a soldier”), signifies to enroll as a soldier (rv). See soldier.

eklektos (έκλεκτός, 1588), akin to A, No. 1, signifies “chosen out, select,” e.g., Matt. 22:14; Luke 23:35; Rom. 16:13 (perhaps in the sense of “eminent”), Rev. 17:14. In 1 Pet. 2:4, 9, the rv translates it “elect.” See elect.

ekloge (έκλογη, 1589), akin to A, No. 1 and B, “a picking out, choosing” (Eng., “eclogue”), is translated “chosen” in Acts 9:15, lit., “he is a vessel of choice unto Me.” In the six other places where this word is found it is translated “election.” See election.

christos (Χριστός, 5547), “anointed,” translates, in the Sept., the word “Messiah,” a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g., Lev. 4:3, 5, 16. The prophets are called hoi christoi Theou, “the anointed of God,” Ps. 105:15. A king of Israel was described upon occasion as christos tou Kuriou, “the anointed of the Lord,” 1 Sam. 2:10, 35; 2 Sam. 1:14; Ps. 2:2; 18:50; Hab. 3:13; the term is used even of Cyrus, Isa. 45:1.

The title ho Christos, “the Christ,” is not used of Christ in the Sept. version of the inspired books of the OT. In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, e.g., Matt. 2:4; Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41. Three times the title was expressly accepted by the Lord Himself, Matt. 16:17; Mark 14:61-62; John 4:26.

It is added as an appellative to the proper name “Jesus,” e.g., John 17:3, the only time when the Lord so spoke of Himself; Acts 9:34; 1 Cor. 3:11; 1 John 5:6. It is distinctly a proper name in many passages, whether with the article, e.g., Matt. 1:17; 11:2; Rom. 7:4, 9:5; 15:19; 1 Cor. 1:6, or without the article, Mark 9:41; Rom. 6:4; 8:9, 17; 1 Cor. 1:12; Gal. 2:16. The single title Christos is sometimes used without the article to signify the one who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, Rom. 8:10; Gal. 2:20; 4:19; Eph. 3:17. As to the use or absence of the article, the title with the article specifies the Lord Jesus as “the Christ”; the title without the article stresses His character and His relationship with believers. Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent. See also jesus.

pseudochristos (ψευδόχριστος, 5580) denotes “one who falsely lays claim to the name and office of the Messiah,” Matt. 24:24; Mark 13:22.! See Note under antichrist.

christianos (Χριστιανός, 5546), “Christian,” a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in Acts 11:26; 26:28; 1 Pet. 4:16.

Though the word rendered “were called” in Acts 11:26 (see under call) might be used of a name adopted by oneself or given by others, the “Christians” do not seem to have adopted it for themselves in the times of the apostles. In 1 Pet. 4:16, the apostle is speaking from the point of view of the persecutor, cf. “as a thief,” “as a murderer.” Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa’s statement in Acts 26:28. Tacitus, writing near the end of the first century, says, “The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate” (Annals xv. 44). From the second century onward the term was accepted by believers as a title of honor.!

chrusolithos (χρυσόλιθος, 5555), lit., “a gold stone” (chrusos, “gold,” lithos, “a stone”), is the name of a precious stone of a gold color, now called “a topaz,” Rev. 21:20 (see also Exod. 28:20 and Ezek. 28:13).!

chrusoprasos (χρυσόπρασος, 5556), from (chrusos, “gold,” and prasos, “a leek”), is a precious stone like a leek in color, a translucent, golden green. Pliny reckons it among the beryls. The word occurs in Rev. 21:20.!

kinnamomon (κινάμωμον, 2792) is derived from an Arabic word signifying “to emit a smell”; the substance was an ingredient in the holy oil for anointing, Ex. 30:23. See also Prov. 7:17 and Song of Sol. 4:14. In the NT it is found in Rev. 18:13. The cinnamon of the present day is the inner bark of an aromatic tree called canella zeylanica.!

perierchomai (περιέρχομαι, 4022), “to go about” (peri, “about,” erchomai, “to go”), is said of “navigating a ship under difficulty owing to contrary winds,” Acts 28:13, RV, “we made a circuit,” for kjv, “we fetched a compass.” See compass, strolling, WANDER.

1. peritome (περιτομή, 4061), lit., “a cutting round, circumcision” (the verb is

peritemno), was a rite enjoined by God upon Abraham and his male descendants and dependents, as a sign of the covenant made with him, Gen. 17; Acts 7:8; Rom. 4:11.

Hence Israelites termed Gentiles “the uncircumcised,” Judg. 15:18; 2 Sam. 1:20. So in the NT, but without the suggestion of contempt, e.g., Rom. 2:26; Eph. 2:11.

The rite had a moral significance, Ex. 6:12, 30, where it is metaphorically applied to the lips; so to the ear, Jer. 6:10, and the heart, Deut. 30:6; Jer. 4:4. Cf. Jer. 9:25-26. It refers to the state of “circumcision,” in Rom. 2:25-28; 3:1; 4:10; 1 Cor. 7:19; Gal. 5:6; 6:15; Col. 3:11.

“In the economy of grace no account is taken of any ordinance performed on the flesh; the old racial distinction is ignored in the preaching of the gospel, and faith is the sole condition upon which the favor of God in salvation is to be obtained, Rom. 10:1113; 1 Cor. 7:19. See also Rom. 4:9-12.”* * From Notes on Galatians, by Hogg and Vine. p. 69.

Upon the preaching of the gospel to, and the conversion of, Gentiles, a sect of Jewish believers arose who argued that the gospel, without the fulfillment of “circumcision,” would make void the Law and make salvation impossible, Acts 15:1. Hence this party was known as “the circumcision,” Acts 10:45; 11:2; Gal. 2:12; Col. 4:11; Titus 1:10 (the term being used by metonymy, the abstract being put for the concrete, as with the application of the word to Jews generally, Rom. 3:30; 4:9, 12; 15:8; Gal. 2:7-9; Eph. 2:11). It is used metaphorically and spiritually of believers with reference to the act, Col. 2:11 and Rom. 2:29; to the condition, Phil. 3:3.

The apostle Paul’s defense of the truth, and his contention against this propaganda,

form the main subject of the Galatian epistle. Cf. katatome, “concision,” Phil. 3:2. See CONCISION.

2. akrobustia (άκροβυστία, 203), “uncircumcision,” is used (a) of the physical state, in contrast to the act of “circumcision,” Acts 11:3 (lit., “having uncircumcision”); Rom. 2:25-26; 4:10-11 (“though they be in uncircumcision,” rv), 12; 1 Cor. 7:18-19; Gal. 5:6; 6:15; Col. 3:11; (b) by metonymy, for Gentiles, e.g., Rom. 2:26-27; 3:30; 4:9; Gal. 2:7; Eph. 2:11; (d) in a metaphorical or transferred sense, of the moral condition in which the corrupt desires of the flesh still operate, Col. 2:13.f

Note: In Rom. 4:11, the phrase “though they be in uncircumcision” translates the

Greek phrase di> akrobustias, lit., “through uncircumcision”; here dia has the local sense of proceeding from and passing out.

aperitmetos (άπερίτμητος, 564), “uncircumcised” (a, negative, peri, “around,” temno, “to cut”), is used in Acts 7:51, metaphorically, of “heart and ears.”f

1. peritemno (περιτέμνω, 4059), “to circumcise,” is used (a) lit., e.g., Luke 1:59;

2:21; of receiving circumcision, Gal. 5:2-3; 6:13, RV; (b) metaphorically, of spiritual circumcision, Col. 2:11.

2. epispaomai (έπισπάομαι, 1986), lit., “to draw over, to become uncircumcised,” as if to efface Judaism, appears in 1 Cor. 7:18.f

1. polites (πολίτης, 4177), “a member of a city or state, or the inhabitant of a country or district,” Luke 15:15, is used elsewhere in Luke 19:14; Acts 21:39, and, in the most authentic mss., in Heb. 8:11 (where some texts haveplesion, “a neighbor”). Apart from Heb. 8:11, the word occurs only in the writings of Luke (himself a Greek).!

2. sumpolites (συμπολίτης, 4847), sun, “with,” and No. 1, denotes “a fellow-citizen,”

i.e., possessing the same “citizenship,” Eph. 2:19, used metaphorically in a spiritual sense.!

3. politeia (πολιτεία, 4174) signifies (a) “the relation in which a citizen stands to the state, the condition of a citizen, citizenship,” Acts 22:28, “with a great sum obtained I this citizenship” (kjv, “freedom”). While Paul’s “citizenship” of Tarsus was not of advantagre outside that city, yet his Roman “citizenship” availed throughout the Roman Empire and, besides private rights, included (1) exemption from all degrading punishments; (2) a right of appeal to the emperor after a sentence; (3) a right to be sent to Rome for trial before the emperor if charged with a capital offense. Paul’s father might have obtained “citizenship” (1) by manumission; (2) as a reward of merit; (3) by purchase; the contrast implied in Acts 22:28 is perhaps against the last mentioned; (b) “a civil polity, the condition of a state, a commonwealth,” said of Israel, Eph. 2:12. See COMMONWEALTH.!

4. politeuma (πολίτευμα, 4175) signifies “the condition, or life, of a citizen, citizenship”; it is said of the heavenly status of believers, Phil. 3:20, “our citizenship (kjv, “conversation”) is in Heaven.” The RV marg. gives the alternative meaning, “commonwealth,” i.e., community. See commonwealth, freedom.!

Note: Politeuo, Phil. 1:27, signifies “to be a polites” (see No. 1), and is used in the middle voice, signifying, metaphorically, conduct characteristic of heavenly “citizenship,” RV, “let your manner of life (kjv, “conversation”) be worthy (marg., “behave as citizens worthily”) of the gospel of Christ.” In Acts 23:1 it is translated “I have lived.” See conversation, live.!

polis (πόλις, 4172), primarily “a town enclosed with a wall” (perhaps from a root

pleU, signifying “fullness,” whence also the Latinpleo, “to fill,” Eng., “polite, polish, politic, etc.”), is used also of the heavenly Jerusalem, the abode and community of the redeemed, Heb. 11:10, 16; 12:22; 13:14. In the Apocalypse it signifies the visible capital of the heavenly kingdom, as destined to descend to earth in a coming age e.g., Rev. 3:12; 21:2, 14, 19. By metonymy the word stands for the inhabitants, as in the English use, e.g., Matt. 8:34; 12:25; 21:10; Mark 1:33; Acts 13:44.

Note: In Acts 16:13, the most authentic mss. have pule, “gate,” rv, “without the gate.”

krauge (κραυγή, 2906), an onomatopoeic word, imitating the raven’s cry, akin to

krazo and kraugazo, “to cry,” denotes “an outcry,” “clamor,” Acts 23:9, rv; Eph. 4:31, where it signifies “the tumult of controversy.” See cry.

alalazo (άλαλάζω, 214), an onomatopoeic word, from the battle-cry, alala, is used of “raising the shout of battle,” Josh. 6:20; hence, “to make a loud cry or shout,” e.g., Ps. 47:1; “to wail,” Jer. 29:2; in the NT, in Mark 5:38, of wailing mourners; in 1 Cor. 13:1, of the “clanging” of cymbals (kjv, “tinkling”).!

pelos (πηλός, 4081), “clay,” especially such as was used by a mason or potter, is used of moist “clay,” in John 9:6, 11, 14-15, in connection with Christ’s healing the blind man; in Rom. 9:21, of potter’s “clay,” as to the potter’s right over it as an illustration of the prerogatives of God in His dealings with men.!

katharos (καθαρός, 2513), “free from impure admixture, without blemish, spotless,” is used (a) physically, e.g., Matt. 23:26; 27:59; John 13:10 (where the Lord, speaking figuratively, teaches that one who has been entirely “cleansed,” needs not radical renewal, but only to be “cleansed” from every sin into which he may fall); 15:3; Heb. 10:22; Rev. 15:6; 19:8, 14; 21:18, 21; (b) in a Levitical sense, Rom. 14:20; Titus 1:15, “pure”; (c) ethically, with the significance free from corrupt desire, from guilt, Matt. 5:8; John 13:10-11; Acts 20:26; 1 Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22; Titus 1:15; Jas. 1:27; blameless, innocent (a rare meaning for this word), Acts 18:6; (d) in a combined Levitical and ethical sense ceremonially, Luke 11:41, “all things are clean unto you.” See clear,

1. katharizo (καθαρίζω, 2511), akin to A, signifies (1) “to make clean, to cleanse” (a) from physical stains and dirt, as in the case of utensils, Matt. 23:25 (figuratively in verse 26); from disease, as of leprosy, Matt. 8:2; (b) in a moral sense, from the defilement of sin, Acts 15:9; 2 Cor. 7:1; Heb. 9:14; Jas. 4:8, “cleanse” from the guilt of sin, Eph. 5:26;

1 John 1:7; (2) “to pronounce clean in a Levitical sense,” Mark 7:19, RV; Acts 10:15;

11:9; “to consecrate by cleansings,” Heb. 9:22, 23; 10:2. See purge, purify.

2. diakatharizo (διακαθαρίζω, 1245), “to cleanse thoroughly,” is used in Matt. 3:12, RV.!

Note: For kathairo, John 15:2, rv, see purge, No. 1. For diakathairo, Luke 3:17, rv, see purge, No. 3.

1. katharismos (καθαρισμός, 2512), akin to A, denotes “cleansing,” (a) both the action and its results, in the Levitical sense, Mark 1:44; Luke 2:22, “purification”; 5:14, “cleansing”; John 2:6; 3:25, “purifying”; (b) in the moral sense, from sins, Heb. 1:3; 2 Pet. 1:9, rv, “cleansing. See purge, purification, purifylng.!

2. katharotes (καθαρότης, 2514), akin to B, “cleanness, purity,” is used in the Levitical sense in Heb. 9:13, rv, “cleanness.” See purify.!

Note: In 2 Pet. 2:18, some inferior mss. have ontos, “certainly” (kjv, “clean”), for oligos, “scarcely” (rv, “just”).

krustallizo (κρυσταλλίζώ, 2929), “to shine like crystal, to be of crystalline brightness, or transparency,” is found in Rev. 21:11, “clear as crystal.” The verb may, however, have a transitive force, signifying “to crystallize or cause to become like crystal.” In that case it would speak of Christ (since He is the “Lightgiver,” see the preceding part of the verse), as the One who causes the saints to shine in His own likeness.fl

lampros (λαμπρός, 2986) is said of crystal, Rev. 22:1, kjv, clear, RV, bright. See BRIGHT, GAY, GOODLY, GORGEOUS, WHITE.

telaugos (τηλαυγώς, 5081), from tele, “afar,” and auge, “radiance,” signifies “conspicuously, or clearly,” Mark 8:25, of the sight imparted by Christ to one who had been blind.fl Some mss. have delaugos, “clearly” (delos, “clear”).

Notes: (1) In 2 Cor. 7:11, kjv, hagnos is rendered “clear.” See pure. (2) In Rev.

21:18, katharos, (“pure,” rv) is rendered “clear,” in the kjv. SEE CLEAN. (3) Apologia (Eng., apology), “a defense against an accusation,” signifies, in 2 Cor. 7:11, a clearing of oneself (4) For diablepo, “to see clearly,” Matt. 7:5; Luke 6:42, and kathorao, ditto,

1. kollao (κολλάώ, 2853), “to join fast together, to glue, cement,” is primarily said of

metals and other materials (from kolla, “glue”). In the NT it is used only in the passive voice, with reflexive force, in the sense of “cleaving unto,” as of cleaving to one’s wife, Matt. 19:5; some mss. have the intensive verb No. 2, here; 1 Cor. 6:16-17, “joined.” In the corresponding passage in Mark 10:7, the most authentic mss. omit the sentence. In Luke 10:11 it is used of the “cleaving” of dust to the feet; in Acts 5:13; 8:29; 9:26; 10:28; 17:34, in the sense of becoming associated with a person so as to company with him, or be on his side, said, in the last passage, of those in Athens who believed: in Rom. 12:9, ethically, of“cleaving” to that which is good. For its use in Rev. 18:5 see reach (rv, marg. “cleave together”). See company, JOiN.fl

2. proskollao (προσκολλάώ, 4347), in the passive voice, used reflexively, “to cleave unto,” is found in Eph. 5:31 (kjv “joined to”).

3. prosmeno (προσμένώ, 4357), lit., “to abide with” (pros, “toward or with,” and meno, “to abide”), is used of “cleaving” unto the Lord, Acts 11:23. See ABIDE.

epieikeia (έπιείκεια, 1932), “mildness, gentleness, kindness” (what Matthew Arnold has called “sweet reasonableness”), is translated “clemency” in Acts 24:4; elsewhere, in 2 Cor. 10:1, of the gentleness of Christ. See gentleness.^ Cf. epieikes (see FORBEARANCE).

anabaino ( άναβαίνω, 305), “to ascend,” is used of climbing up, in Luke 19:4 and John 10:1. See arise.

1. epikalumma (έπικάλυμα, 1942) is “a covering, a means of hiding” (epi, “upon,”

kalupto, “to cover”); hence, “a pretext, a cloke, for wickedness,” 1 Pet. 2:16.! In the Sept. it is used in Ex. 26:14; 39:21, “coverings”; 2 Sam. 17:19; Job 19:29, “deceit.”!

2. prophasis (πρόφασις, 4392), either from pro, “before,” and phaino, “to cause to

appear, shine,” or, more probably, from pro, and phemi, “to say,” is rendered “cloke” (of covetousness) in 1 Thess. 2:5; “excuse” in John 15:22 (kjv “cloke”); “pretense” in Matt. 23:14; Mark 12:40; Luke 20:47 (kjv “show”); Phil. 1:18; “color” in Acts 27:30. It signifies the assuming of something so as to disguise one’s real motives. See pretense, show.!

1. kammuo (καμμύω, 2576), derived by syncope (i.e., shortening and assimilation of

t to m) from katamuo, i.e., kata, “down,” and muo, from a root muU, pronounced by closing the lips, denotes “to close down”; hence, “to shut the eyes,” Matt. 13:15 and Acts 28:27, in each place of the obstinacy of Jews in their opposition to the gospel.!

2. ptusso (πτύσσω, 4428), “to fold, double up,” is used of a scroll of parchment, Luke

(2) In Luke 9:36, sigao, “to be silent,” is translated “they kept it close,” kjv (rv,

asson (άσσον, 788), the comparative degree of anchi, “near,” is found in Acts 27:13, of sailing “close” by a place.!

rhakos (ράκος, 4470) denotes “a ragged garment, or a piece of cloth torn off, a rag”; hence, a piece of undressed “cloth,” Matt. 9:16; Mark 2:21.

1. amphiennumi (άμφιέννυμι, 294), “to put clothes round” (amphi, “around,”

hennumi, “to clothe”), “to invest,” signifies, in the middle voice, to put clothing on oneself, e.g., Matt. 6:30; 11:8; Luke 7:25; 12:28.!

2. enduo (ένδύω, 1746), (Eng., “endue”), signifies “to enter into, get into,” as into clothes, “to put on,” e.g., Mark 1:6; Luke 8:27 (in the best mss.); 24:49 (kjv, “endued”);

3. endidusko (ένδιδύσκω, 1737) has the same meaning as No. 2; the termination, —

sko suggests the beginning or progress of the action. The verb is used in the middle voice in Luke 16:19 (of a rich man). Some mss. have it in 8:27, for No. 2 (of a demoniac). In Mark 15:17 the best texts have this verb (some have No. 2). See WEAR.f

4. ependuo (έπενδύομαι, 1902), a strengthened form of No. 2, used in the middle voice, “to cause to be put on over, to be clothed upon,” is found in 2 Cor. 5:2, 4, of the future spiritual body of the redeemed.f

5. himatizo (ίματίζω, 2439) means “to put on raiment” (see himation, below), Mark 5:15; Luke 8:35.f

6. periballo, (περιβάλλω, 4016), “to cast around or about, to put on, array,” or, in the middle and passive voices, “to clothe oneself,” e.g., Matt. 25:36, 38, 43, is most frequent in the Apocalypse, where it is found some 12 times (seeperibolaion, below). See cast, No. 10, put, No. 9).

Note: The verb enkomboomai, “to gird oneself with a thing,” in 1 Pet. 5:5, is rendered in the kjv, “be clothed with.”

1. phelones, or phailones (άπάρτι, 534), probably by metathesis from phainoles

(Latin paenula), “a mantle,” denotes a traveling “cloak” for protection against stormy

weather, 2 Tim. 4:13. Some, however, regard it as a Cretan word for chiton, “a tunic.” It certainly was not an ecclesiastical vestment. The Syriac renders it a case for writings (some regard it as a book-cover), an explanation noted by Chrysostom, but improbable. It may have been “a light mantle like a cashmere dust-cloak, in which the books and

2. himation (ίμάτιον, 2440), “an outer garment, a mantle, thrown over the chiton” In the plural, “clothes” (the “cloke” and the tunic), e.g., Matt. 17:2; 26:65; 27:31, 35. See apparel, No. 2.

3. chiton (χιτών, 5509) denotes “the inner vest or undergarment,” and is to be

distinguished, as such, from the himation. The distinction is made, for instance, in the Lord’s command in Matt. 5:40: “If any man would go to law with thee, and take away thy coat (chiton), (himation) also.” The order is reversed in Luke 6:29, and the difference lies in this, that in Matt. 5:40 the Lord is referring to a legal process, so the claimant is supposed to claim the inner garment, the less costly. The defendant is to be willing to let him have the more valuable one too. In the passage in Luke an act of violence is in view, and there is no mention of going to law. So the outer garment is the first one which would be seized.

plural), His outer garments, and the “coat,” the chiton, the inner garment, which was without seam, woven from the top throughout, John 19:23. The outer garments were easily divisible among the four soldiers, but they could not divide the chiton without splitting it, so they cast lots for it.

Dorcas was accustomed to make coats (chiton) and garments (himation), Acts 9:39, that is, the close fitting undergarments and the long, flowing outer robes.

A person was said to be “naked” (gumnos), whether he was without clothing, or had

thrown off his outer garment, e.g., his ependutes, (No. 6, below), and was clad in a light undergarment, as was the case with Peter, in John 21:7. The high priest, in rending his clothes after the reply the Lord gave him in answer to his challenge, rent his

undergarments (chiton), the more forcibly to express his assumed horror and indignation,

Mark 14:63. In Jude 23, “the garment spotted by the flesh” is the chiton, the metaphor of the undergarment being appropriate; for it would be that which was brought into touch with the pollution of the flesh.

4. himatismos (ιματισμός, 2441), in form a collective word, denoting “vesture, garments,” is used generally of “costly or stately raiment,” the apparel of kings, of officials, etc. See Luke 7:25, where “gorgeously apparelled” is, lit., “in gorgeous vesture.” See also Acts 20:33 and 1 Tim. 2:9, “costly raiment.” This is the word used of the Lord’s white and dazzling raiment on the Mount of Transfiguration, Luke 9:29. It is

also used of His chiton, His undergarment (see note above), for which the soldiers cast lots, John 19:23-24, “vesture”; in Matt. 27:35 it is also translated vesture. See apparel,

5. enduma (ενδυμα, 1742), akin to enduo (see clothe, No. 2), denotes “anything put on, a garment of any kind.” It was used of the clothing of ancient prophets, in token of their contempt of earthly splendor, 1 Kings 19:13; 2 Kings 1:8, RV; Zech. 13:4. In the NT it is similarly used of John the Baptist’s raiment, Matt. 3:4: of raiment in general, Matt. 6:25, 28; Luke 12:23; metaphorically, of sheep’s clothing, Matt. 7:15; of a wedding garment, 22:11-12; of the raiment of the angel at the tomb of the Lord after His resurrection, 28:3. See garment, raiment.!

6. ependutes (έπενδύτης, 1903) denotes “an upper garment” (epi, “upon,” enduo, “to clothe”). The word is found in John 21:7, where it apparently denotes a kind of linen frock, which fishermen wore when at their work. See No. 3.!

7. esthes (έσθής, 2066), “clothing,” Acts 10:30; see apparel, No. 1.

8. stole (στολή, 4749), (Eng., “stole”), denotes any “stately robe,” a long garment reaching to the feet or with a train behind. It is used of the long clothing in which the scribes walked, making themselves conspicuous in the eyes of men, Mark 12:38; Luke 20:46; of the robe worn by the young man in the Lord’s tomb, Mark 16:5; of the best or, rather, the chief robe, which was brought out for the returned prodigal, Luke 15:22; five times in the Apocalypse, as to glorified saints, 6:11; 7:9, 13-14; 22:14.! In the Sept. it is used of the holy garments of the priests, e.g., Exod. 28:2; 29:21; 31:10.

Notes: (1) Peribolaion, frompenballo, “to throw around,” lit., “that which is thrown around,” was a wrap or mantle. It is used in 1 Cor. 11:15, of the hair of a woman which is given to her as a veil; in Heb. 1:12, of the earth and the heavens, which the Lord will roll up “as a mantle,” rv, for kjv, “vesture.” The other word in that verse rendered

(4) The chlamus was a short “cloak” or robe, worn over the chiton (No. 3), by emperors, kings, magistrates, military officers, etc. It is used of the scarlet robe with which Christ was arrayed in mockery by the soldiers in Pilate’s Judgment Hall, Matt. 27:28, 31.

What was known as purple was a somewhat indefinite color. There is nothing contradictory about its being described by Mark and John as “purple,” though Matthew speaks of it as “scarlet.” The soldiers put it on the Lord in mockery of His Kingship.!

(5) The poderes was another sort of outer garment, reaching to the feet (from pous,

“the foot,” and aro, “to fasten”). It was one of the garments of the high priests, a robe

(Hebrew, chetoneth), mentioned after the ephod in Exod. 28:4, etc. It is used in Ezek.

9:2, where instead of “linen” the Sept. reads “a long robe”; and in Zech. 3:4, “clothe ye him with a long robe”; in the NT in Rev. 1:13, of the long garment in which the Lord is

seen in vision amongst the seven golden lampstands. There, poderes is described as “a garment down to the feet,” indicative of His High Priestly character and acts.!

1. nephos (νέφος, 3509) denotes “a cloudy, shapeless mass covering the heavens.” Hence, metaphorically, of “a dense multitude, a throng,” Heb. 12:1.!

2. nephele (νεφέλη, 3507), “a definitely shaped cloud, or masses of clouds possessing definite form,” is used, besides the physical element, (a) of the “cloud” on the mount of transfiguration, Matt. 17:5; (b) of the “cloud” which covered Israel in the Red Sea, 1 Cor. 10:1-2; (c), of “clouds” seen in the Apocalyptic visions, Rev. 1:7; 10:1; 11:12; 14:14-16;

(d) metaphorically in 2 Pet. 2:17, of the evil workers there mentioned; but RV, “and

In 1 Thess. 4:17, the “clouds” referred to in connection with the rapture of the saints are probably the natural ones, as also in the case of those in connection with Christ’s second advent to the earth. See Matt. 24:30; 26:64, and parallel passages. So at the Ascension, Acts 1:9.

diamerizo (διαμερίζω, 1266), “to part asunder” (dia, “asunder,” meros, “a part”), is translated “cloven” in the kjv of Acts 2:3, rv, “parting asunder.” See divide, part. CLUSTER

botrus (βότρυς, 1009), “a cluster, or bunch, bunch of grapes,” is found in Rev.

Note: Cf. staphule, “a bunch of grapes, the ripe cluster,” stressing the grapes themselves, Matt. 7:16; Luke 6:44; Rev. 14:18.!

1. anthrax (ανθραξ, 440), “a burning coal” (cf. Eng., “anthracite,”) is used in the plural in Rom. 12:20, metaphorically in a proverbial expression, “thou shalt heap coals of fire on his head” (from Prov. 25:22), signifying retribution by kindness, i.e., that, by conferring a favor on your enemy, you recall the wrong he has done to you, so that he repents, with pain of heart.!

2. anthrakia (άνθρακιά, 439), akin to No. 1, is “a heap of burning coals, or a charcoal fire,” John 18:18; 21:9.!

horion (οριον, 3725), “a bound, boundary, limit, frontier” (akin to horizo, “to bound, limit”), is rendered “coasts” ten times in the kjv, but “borders” in Matt. 4:13, and is always translated “borders” in the rv. See border.

paralios (παράλιος, 3882), “by the sea” (para, “by,” hals, “salt”), hence denotes “a sea coast,” Luke 6:17.! In the Sept., Gen. 49:13; Deut. 1:7; 33:19; Josh. 9:1; 11:3 (twice); Job 6:3; Isa. 9:1.

paralego (παραλέγομαι, 3881) is used, in the middle voice, as a nautical term, “to sail past,” Acts 27:8, “coasting along”; v. 13, “sailed by.”!

Notes: (1) Methorion (meta, “with,” and A), in Mark 7:24, is translated “borders.” (2) The phrase “upon the sea coast,” Matt. 4:13, kjv, translates parathalassios (para, “by,”

thalassa, “the sea”), rv, “by the sea.”! (3) Meros, “a part,” is translated “coasts” in Matt. 15:21; 16:13, kjv (rv, “parts,”); “country,” RV, in Acts 19:1, kjv “coasts”; this refers to the high land in the interior of Asia Minor. See behalf, craft, part, particular, piece, portion, respect, somewhat, sort. (4) Chora, “a country,” rendered “coasts” in Acts 26:20, kjv, is corrected in the rv to “country.” See country, field, ground, land, region. (5) In Acts 27:2 the phrase in the RV, “on the coast of,” translates the preposition kata, “along,” and the complete clause, “unto the places on the coast of Asia,” RV, is curiously condensed in the kjv to “by the coasts of Asia.”

1. alektor (άλέκτωρ, 220), “a cock,” perhaps connected with a Hebrew phrase for the oncoming of the light, is found in the passages concerning Peter’s denial of the Lord, Matt. 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 13:38; 18:27.!

2. alektorophonia (άλεκτοροφώνία, 219) denotes “cock-crowing” (alektor, and

phone, “a sound”), Mark 13:35. There were two “cockcrowings,” one after midnight, the other before dawn. In these watches the Jews followed the Roman method of dividing the night. The first “cock-crowing” was at the third watch of the night. That is the one mentioned in Mark 13:35. Mark mentions both; see 14:30. The latter, the second, is that referred to in the other Gospels and is mentioned especially as “the cock-crowing.”fl

psuchos (ψύχος, 5592), “coldness, cold,” appears in John 18:18; Acts 28:2; 2 Cor. 11:27.fl

psuchros (ψυχρός, 5593), “cool, fresh, cold, chilly” (fuller in expression than

psuchos), is used in the natural sense in Matt. 10:42, “cold water”; metaphorically in Rev. 3:15-16.fl

psucho (ψύχώ, 5594), “to breathe, blow, cool by blowing,” passive voice, “grow cool,” is used metaphorically in Matt. 24:12, in the sense of waning zeal or love.fl

logia (λογία, 3048), akin to lego, “to collect,” is used in 1 Cor. 16:1, 2; in the latter verse, kjv “gatherings,” rv, “collections,” as in v. 1. See gathering.^

kolonia (κολώνία, 2862) transliterates the Latin colonia. Roman colonies belonged to three periods and classes, (a) those of the earlier republic before 100 B.C., which were simply centers of Roman influence in conquered territory; (b) agrarian “colonies,” planted as places for the overflowing population of Rome; (c) military “colonies” during the time of the Civil wars and the Empire, for the settlement of disbanded soldiers. This third class was established by the imperator, who appointed a legate to exercise his authority. To this class Philippi belonged as mentioned in Acts 16:12, RV, “a Roman colony.” They were watch towers of the Roman state and formed on the model of Rome itself. The full organization of Philippi as such was the work of Augustus, who, after the battle of Actium, 31 B.C., gave his soldiers lands in Italy and transferred most of the inhabitants there to other quarters including Philippi. These communities possessed the right of Roman freedom, and of holding the soil under Roman law, as well as exemption from poll-tax and tribute. Most Roman “colonies” were established on the coast.fl For COLOR (Acts 27:30) see CLOKE

polos (πώλος, 4454), “a foal,” whether “colt or filly,” had the general significance of “a young creature”; in Matt. 21:2, and parallel passages, “an ass’s colt.”

1. erchomai (έρχομαι, 2064), the most frequent verb, denoting either “to come, or to

go,” signifies the act, in contrast with heko (see No. 22, below), which stresses the arrival, as, e.g., “I am come and am here,” John 8:42 and Heb. 10:9. See bring, B, Note (1), FALL, GO, GROW, LIGHT, PASS, RESORT.

2. eiserchomai (εισέρχομαι, 1525), “to come into, or to go into” (eis, “into”), e.g., Luke 17:7. See enter.

3. exerchomai (έξέρχομαι, 1831), “to come out, or go out or forth” (ek, “out”), e.g., Matt. 2:6. See depart, escape, get, (b), No. 3, go, Note (1), proceed, spread.

4. epanerchomai (έπανέρχομαι, 1880), “to come back again, return” (epi, “on,” ana, “again”), Luke 10:35; 19:15.f

5. dierchornai (διέρχομαι, 1330), “to come or go through” (dia, “through”), e.g., Acts 9:38. See depart, go, pass, pierce, travel, walk.

6. eperchomai (έπέρχομαι, 1904), “to come or go upon” (epi, “upon”), e.g., Luke 1:35; in Luke 21:26, used of “coming” events, suggesting their certainty; in Eph. 2:7, said of the “oncoming” of the ages; in Acts 14:19, of Jews coming to (lit., “upon”) a place.

7. katerchomai (κατέρχομαι, 2718), “to come down” (kata, “down”), e.g., Luke 9:37. See depart, descend, go, Note (1), LAND.

8. pareiserchomai (παρεισέρχομαι, 3922), lit., “to come in” (eis) “beside or from the

side” (para) so as to be present with, is used (a) in the literal sense, of the “coming” in of the Law in addition to sin, Rom. 5:20; (b) in Gal. 2:4, of false brethren, suggesting their “coming” in by stealth. See ENTER.f

9. parerchomai (παρέρχομαι, 3928), para, “by or away”), signifies (a) “to come or go forth, or arrive,” e.g., Luke 12:37; 17:7 (last part); Acts 24:7; (b) “to pass by,” e.g., Luke 18:37; (c) “to neglect,” e.g., Luke 11:42. See go, pass, transgress.

10. proserchomai (προσέρχομαι, 4334) denotes “to come or go near to” (pros, “near to”), e.g., Matt. 4:3; Heb. 10:1, kjv, “comers,” rv, them that draw nigh. See consent, draw, go, Note (1).

11. sunerchomai (συνέρχομαι, 4905), “to come together” (sun “with”), e.g., John 18:20, is often translated by the verb “to assemble”; see the RV of 1 Cor. 11:20; 14:23.

Note: Aperchomai, “to come away or from,” is differently translated in the rv; see, e.g., Mark 3:13 where it signifies that they went from the company or place where they were to Him; it usually denotes “to go away.”

12. ginomai (γίνομαι, 1096), “to become,” signifies a change of condition, state or

place, e.g., Mark 4:35. In Acts 27:33, the verb is used with mello, “to be about to,” to signify the coming on of day.

13. paraginomai (παραγίνομαι, 3854),para, “near or by,” denotes to “arrive, to be present,” e.g., Matt. 2:1. See go, present.

14. sumparaginomai (συμπαραγίνομαι, 4836), (sun, “with,” para, “near”), “to come together,” is used in Luke 23:48; 2 Tim. 4:16, lit., “stood at my side with me.” See stand.!

15. anabaino ( άναβαίνω, 305), “to come upon, to arrive in a place” (ana, “up or upon”), is translated “come into” in Acts 25:1. See arise, ascend, enter, go, climb,

16. epibaino (έπιβαίνω, 1910), “to come to or into, or go upon,” is rendered, in Acts 20:18, rv, set foot in. See enter, go, take, Note (16).

17. ekbaino (έκατοντάρχης, 1543a), “to come or go out,” appears in the best mss. in Heb. 11:15; kjv, “came out,” rv, “went out.”!

18. diabaino (διαβαίνω, 1224), “to pass through,” is translated “come over” in Acts 16:9; “pass” in Luke 16:26; “pass through” in Heb. 11:29. See pass.!

19. katabaino (καταβαίνω, 2597) signifies “to come down,” e.g., Matt. 8:1. See DESCEND, FALL, GET, GO, STEP (down).

20. sunanabaino (συναναβαίνω, 4872), “to come up with” (sun, “with,” ana, “up”), is used in Mark 15:41; Acts 13:31.!

21. embaino (έμβαίνω, 1684), “to go into,” is rendered, in Mark 5:18, kjv, “was come into, rv, was entering. See enter, get, go, step.

Note: Apobaino, “to go away,” is rendered, in the kjv of John 21:9, “were come to”; rv, “got out upon.”

22. heko (ηκω, 2240) means (a) “to come, to be present” (see above, on No. 1); (b) “to come upon, of time and events,” Matt. 24:14; John 2:4; 2 Pet. 3:10; Rev. 18:8; (c) metaphorically, “to come upon one, of calamitous times, and evils,” Matt. 23:36; Luke 19:43.

23. aphikneomai (άφικνέομαι, 864), “to arrive at a place,” is used in Rom. 16:19, “come abroad” (of the obedience of the saints).!

24. choreo (χωρέω, 5562), lit., “to make room (chora, “a place”) for another, and so to have place, receive,” is rendered “come” (followed by “to repentance”) in 2 Pet. 3:9; the meaning strictly is “have room (i.e., space of time) for repentance.” See contain, go, PLACE, ROOM, RECEIVE.

25. eimi (είμί, 1510), “to be,” is, in the infinitive mood, rendered “come,” in John 1:46 and in the future indicative “will come,” in 2 Tim. 4:3.

26. enistemi (ένίστημι, 1764), lit., “to stand in, or set in” (en, “in,” histemi, “to stand”), hence “to be present or to be imminent,” is rendered “shall come” in 2 Tim. 3:1; it here expresses permanence, “shall settle in (upon you). See at hand, present.

27. ephistemi (έφίστημι, 2186) signifies “to stand by or over” (epi, “upon”), Luke 2:9, RV; Acts 12:7 “before,” Acts 11:11; to come upon, Luke 20:1 (here with the idea of suddenness); Acts 4:1; 6:12; 23:27; 1 Thess. 5:3; “coming up,” of the arrival of Anna at

the Temple, Luke 2:38; “came up to (Him),” of Martha, Luke 10:40; “is come,” 2 Tim. 4:6 (probably with the same idea as in Luke 20:1). The RV is significant in all these places. See assault, at hand, present, stand.

28. katantao (καταντάω, 2658) denotes (a) “to come to, or over against, a place, arrive,” Acts 16:1; 18:19, 24; 20:15 (in 21:7 and 25:13, RV, “arrived”; in 27:12,“reach,” for kjv, “attain to”); 28:13; (b) of things or events, “to arrive at a certain time, or come upon certain persons in the period of their lifetime,” 1 Cor. 10:11; or “to come to persons” so that they partake of, as of the gospel, 1 Cor. 14:36. For the remaining instances, Acts 26:7; Eph. 4:13; Phil. 3:11, see attain.!

29. mello (μέλλω, 3195), “to be about (to do something),” often implying the necessity and therefore the certainty of what is to take place, is frequently rendered “to come,” e.g., Matt. 3:7; 11:14; Eph. 1:21; 1 Tim. 4:8; 6:19; Heb. 2:5. See almost, begin,

30. paristemi (παρίστήμι, 3936), “to stand by or near, to be at hand” (para, “near”), is translated “is come,” of the arrival of harvest, Mark 4:29. See bring, commend, give,

31. phero (φέρω, 5342), “to bear, carry,” is rendered “came,” in the sense of being borne from a place, in 2 Pet. 1:17-18, 21. See bear, carry.

32. phthano (φθάνω, 5348) denotes “to anticipate, to come sooner than expected,” 1 Thess. 2:16, “is come upon,” of divine wrath; cf. Rom. 9:31, “did not arrive at”; or to “come” in a different manner from what was expected, Matt. 12:28, “come upon”; Luke 11:20, of the kingdom of God; so of coming to a place, 2 Cor. 10:14. See attain, PRECEDE, PREVENT.!

Two of the compounds of the verb poreuomai Dto go, proceed,w are translated come,wwith a preposition or adverb:

33. ekporeuo (έκπορεύομαι, 1607), in the middle voice, “to come forth” (ek, “out of”), Mark 7:15, 20; John 5:29. See depart, go, issue, proceed.

34. prosporeuomai (προσπορεύομαι, 4365), in Mark 10:35, is translated “come near unto.”!

Notes: (1) No. 33 is rendered “proceed” in the RV of Mark 7:15, 20, 23 (kjv,

35. prosengizo (προσεγγίζω, 4331) denotes “to come near” (pros, “to,” engizo, “to be near, to approach”), Mark 2:4, used of those who tried to bring a palsied man to Christ.!

36. sumpleroo (συμπλήρόω, 4845), “to fill completely” (sun, “with,” intensive), is used, in the passive voice, of time to be fulfilled or completed, Luke 9:51, “the days were well-nigh come”; Acts 2:1, “the day ... was now come” (kjv “was fully come”). In Luke 8:23, it is used in the active voice, of the filling of a boat in a storm. See fill.!

37. suntunchano (συντυγχάνω, 4940), “to meet with” (sun, “with,” and tunchano,

“to reach”), is rendered “to come at” in Luke 8:19, (of the efforts of Christ’s mother and brethren to get at Him through a crowd).!

38. kukloo (κυκλόω, 2944), “to compass” (Eng., “cycle”), is translated “came round about,” in John 10:24. See compass, round, stand.

39. hustereo (ύστερέω, 5302), “to be behind,” is translated “to have come short,” in Heb. 4:1. See behind, B, No. 1.

Notes: (1) Deuro, “hither, here,” is used (sometimes with verbs of motion) in the singular number, in calling a person to come, Matt. 19:21; Mark 10:21; Luke 18:22; John 11:43; Acts 7:3, 34; Rev. 17:1; 21:9. For its other meaning, “hitherto,” Rom. 1:13, see hitherto.! It has a plural, deute, frequent in the gospels; elsewhere in Rev. 19:17. In

thefollowing the rv has a different rendering: (2) In Mark 14:8, prolambano, “to anticipate, to be beforehand,” kjv, “hath come aforehand to anoint My body,” rv, “hath anointed My body aforehand.” (3) In Acts 7:45, diadechomai, “to succeed one, to take the place of,” kjv, “who came after,” rv, “in their turn.”! (4) In Luke 8:55, epistrepho,

“to return to,” kjv, “came again,” rv, “returned.” (5) In Acts 24:27, lambano, with diadochos, “a successor,” kjv, “came into the room of,” rv, “was succeeded by.” (6) In Mark 9:23, for episuntrecho, “to come running together,” see under run.! (7) In Acts 5:38, kataluo, “to destroy,” kjv, “will come to nought,” rv, “will be overthrown.” (8) In John 12:35, katalambano, “to seize,” kjv, “come upon,” rv, “overtake.” (9) In 2 Cor.11:28, epistasis (in some mss. episustasis), lit., “a standing together upon,” hence, “a pressing upon,” as of cares, kjv, “cometh upon,” rv, “presseth upon.” (10) In Acts 19:27, erchomai, “with” eis apelegmon, rv, “come into disrepute,” kjv, “be set at nought.” (11),

Forpareimi, John 7:6, see present, No. 1. (12), Sunago, “to gather together,” is always so rendered in RV, e.g., Matt. 27:62; Mark 7:1; Luke 22:66; Acts 13:44; 15:6; 20:7. See gather, No. 1. (13), For come to nought see nought. (14), For eisporeuomai see enter,

No. 4. (15), For “was come again,” Acts 22:17, kjv, see return, No. 4. (16), For engizol, to come near, see approach, nigh.

euschemosune (εύσχημοσύνη, 2157), “elegance of figure, gracefulness, comeliness”

euschemon (εύσχήμων, 2158), akin to A, “elegant in figure, well formed, graceful,” is used in 1 Cor. 12:24, of parts of the body (see above); in 1 Cor. 7:35 RV, “(that which is) seemly,” kjv, “comely”; “honourable,” Mark 15:43; Acts 13:50; 17:12. See HONORARLE.!

Note: In 1 Cor. 11:13, prepo, “to be becoming,” is rendered in the kjv, “is it comely?” rv, “is it seemly?” See BECOME, SEEMLY.

1.paraklesis (παράκλησις, 3874), means “a calling to one’s side” (para, “beside,”

kaleo, “to call”); hence, either “an exhortation, or consolation, comfort,” e.g., Luke 2:25 (here “looking for the consolation of Israel” is equivalent to waiting for the coming of the Messiah); 6:24; Acts 9:31; Rom. 15:4-5; 1 Cor. 14:3, “exhortation”; 2 Cor. 1:3, 4-7; 7:4,

7, 13; 2 Thess. 2:16; Philem. 7. In 2 Thess. 2:16 it combines encouragement with alleviation of grief. The RV changes “consolation” into “comfort,” except in Luke 2:25; 6:24; Acts 15:31; in Heb. 6:18, “encouragement”; in Acts 4:36, “exhortation.” RV (kjv, consolation”). See consolation, encouragement, exhortation, intreaty.

2. paramuthia (παραμυθία, 3889), primarily “a speaking closely to anyone” (para,

“near,” muthos, “speech”), hence denotes “consolation, comfort,” with a greater degree of tenderness than No. 1, 1 Cor. 14:3.^

3. paramuthion (παραμύθιον, 3890) has the same meaning as No. 2, the difference

being that paramuthia stresses the process or progress of the act, paramuthion the instrument as used by the agent, Phil. 2:1.^

4. paregoria (παρηγορία, 3931), primarily “an addressing, address,” hence denotes “a soothing, solace,” Col. 4:11.^ A verbal form of the word signifies medicines which allay irritation (Eng., “paregoric”).

5.parakletos (παράκλητος, 3875), lit., “called to one’s side,” i.e., to one’s aid, is primarily a verbal adjective, and suggests the capability or adaptability for giving aid. It was used in a court of justice to denote a legal assistant, counsel for the defense, an advocate; then, generally, one who pleads another’s cause, an intercessor, advocate, as in 1 John 2:1, of the Lord Jesus. In the widest sense, it signifies a “succorer, comforter.”

Christ was this to His disciples, by the implication of His word “another (allos, “another

of the same sort,” not heteros, “different”) Comforter,” when speaking of the Holy Spirit, John 14:16. In 14:26; 15:26; 16:7 He calls Him “the Comforter.”^ “Comforter” or “Consoler” corresponds to the name “Menahem,” given by the Hebrews to the Messiah.

1. parakaleo (παρακαλέώ, 3870) has the same variety of meanings as Noun, No. 1, above, e.g., Matt. 2:18; 1 Thess. 3:2, 7; 4:18. In 2 Cor. 13:11, it signifies “to be comforted” (so the rv). See beseech.

2. sumparakaleo (συμπαρακαλέώ, 4837), sun, “with,” and No. 1, signifies “to comfort together,” Rom. 1:12.^

3. paramutheomai (παραμυθέομαι, 3888), akin to Noun No. 2, “to soothe, console, encourage,” is translated, in John 11:31, “comforted”, in v. 19, RV, “console.” In 1 Thess. 2:11 and 5:14, RV, “encourage,” as the sense there is that of stimulating to the earnest discharge of duties. See console, encourage.^

4. eupsucheo (εύψυχέώ, 2174) signifies “to be of good comfort” (eu, “well,” psuche, “the soul”), Phil. 2:19.^

Notes: (1) For the verb tharseo, “be of good comfort,” see cheer, No. 2. (2) Orphanos is rendered “comfortless” in John 14:18, kjv; rv, desolate. See desolate, FATHERLESS.

1. eisodos (είσοδος, 1529), “an entrance” (eis, “in,” hodos, “a way”), “an entering in,” is once translated “coming,” Acts 13:24, of the coming of Christ into the nation of Israel. For its meaning “entrance” see 1 Thess. 1:9; 2:1; Heb. 10:19; 2 Pet. 1:11. See enter,

2. eleusis (έλευσις, 1660), “a coming” (from erchomai, “to come”), is found in Acts 7:52.f

3. parousia (παρουσία, 3952), lit., “a presence,”para, “with,” and ousia, “being”

(from eimi, “to be”), denotes both an “arrival” and a consequent “presence with.” For instance, in a papyrus letter a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. Paul speaks of his parousia in Philippi, Phil. 2:12 (in contrast to his apousia, “his absence”; see absence). Other words

denote “the arrival” (see eisodos and eleusis, above). Parousia is used to describe the presence of Christ with His disciples on the Mount of Transfiguration, 2 Pet. 1:16. When used of the return of Christ, at the rapture of the church, it signifies, not merely His momentary “coming” for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, 1 Cor. 15:23; 1 Thess. 4:15; 5:23; 2 Thess. 2:1; Jas. 5:7-8; 2 Pet. 3:4. In some, the course is prominent, Matt. 24:3, 37; 1 Thess. 3:13; 1 John 2:28; in others the conclusion of the period, Matt. 24:27; 2 Thess. 2:8.

The word is also used of the Lawless One, the Man of Sin, his access to power and

his doings in the world during his parousia, 2 Thess. 2:9. In addition to Phil. 2:12 (above), it is used in the same way of the apostle, or his companions, in 1 Cor. 16:17; 2 Cor. 7:6-7; 10:10; Phil. 1:26; of the Day of God, 2 Pet. 3:12. See presence.

“revelation” (rv). For a fuller treatment of Parousia, see Notes on Thessalonians, by Hogg and vine, pp. 87-88.

1. diatasso (διατάσσω, 1299) signifies “to set in order, appoint, command,” Matt. 11:1; Luke 8:55; 17:9-10; Acts 18:2; 23:31; “gave order,” 1 Cor. 16:1, RV. So in Acts 24:23, where it is in the middle voice. See appoint, No. 6.

2. epo (έπω, 2036) denotes “to speak” (connected with eipon, “to say”); hence, among various renderings, “to bid, command,” Matt. 4:3; Mark 5:43; 8:7; Luke 4:3; 19:15. See bid.

Note: In 2 Cor. 4:6, the RV rightly has “said,” followed by the quotation “Light shall shine out of darkness.”

3. entello (έντέλλομαι, 1781) signifies “to enjoin upon, to charge with”; it is used in the Middle Voice in the sense of commanding, Matt. 19:7; 28:20; Mark 10:3; 13:34; John 8:5; 15:14, 17; Acts 13:47; Heb. 9:20; 11:22, “gave commandment.” See charge, enjoin.

4. epitasso (έπιτάσσω, 2004) signifies to appoint over, put in charge (epi, “over,”

tasso, “to appoint”); then, “to put upon one as a duty, to enjoin,” Mark 1:27; 6:27, 39; 9:25; Luke 4:36; 8:25, 31; 14:22; Acts 23:2; Philem. 8. See charge, enjoin.!

5. keleuo (κελεύω, 2753), “to urge, incite, order,” suggests a stronger injunction than No. 6, Matt. 14:9, 19; 15:35; 18:25; 27:58, 64; Luke 18:40; Acts 4:15 (frequently in Acts, not subsequently in the NT). See bid.

6. parangello (παραγγέλλω, 3853), “to announce beside” (para, “beside,” angello,

“to announce”), “to pass on an announcement,” hence denotes “to give the word, order, give a charge, command”, e.g., Mark 6:8; Luke 8:29; 9:21; Acts 5:28; 2 Thess. 3:4, 6, 10,

7. prostasso (προστάσσω, 4367) denotes “to arrange or set in order towards” (pros,

“towards,” tasso, “to arrange”); hence “to prescribe, give command,” Matt. 1:24; 8:4; Mark 1:44; Luke 5:14; Acts 10:33, 48. For Matt. 21:6 see Note (3) below. See bid.!

Notes: (1) In Rev. 9:4, rheo, “to speak,” is translated “said” in the rv (kjv, “commanded”). (2) in Heb. 12:20 diastellomai, “to charge, enjoin” (so in the rv), is rendered “commanded” in the kjv. (3) in Matt. 21:6, the rv, translating suntasso, as in the best mss., has “appointed,” kjv, “commanded.”

1. diatagma (διάταγμα, 1297) signifies “that which is imposed by decree or law,”

Heb. 11:23. It stresses the concrete character of the “commandment” more than epitage (No. 4). Cf. COMMAND, No. 1. For the verb in v. 22 see No. 3 under command.!

2. entole (έντολή, 1785), akin to No. 3, above, denotes, in general, “an injunction, charge, precept, commandment.” It is the most frequent term, and is used of moral and religious precepts, e.g., Matt. 5:19; it is frequent in the Gospels, especially that of John, and in his Epistles. See also, e.g., Acts 17:15; Rom. 7:8-13; 13:9; 1 Cor. 7:19; Eph. 2:15; Col. 4:10. See precept.

3. entalma (ένταλμα, 1778), akin to No. 2, marks more especially “the thing commanded, a commission”; in Matt. 15:9; Mark 7:7; Col. 2:22, RV, “precepts,” kjv, “commandments.” See precept.!

4. epitage (έπιταγή, 2003), akin to No. 4, above, stresses “the authoritativeness of the command”; it is used in Rom. 16:26; 1 Cor. 7:6, 25; 2 Cor. 8:8; 1 Tim. 1:1; Tit. 1:3; 2:15. See authorlty.!

Notes: (1) Forparangelia (cf. parangello, above), “a proclamation,” see charge. (2) In Rev. 22:14 the RV, “wash their robes” (for kjv, “do His commandments”) follows the most authentic mss.

1. epaineo (έπαινέω, 1867), “to praise,” is an intensive form of aineo, Luke 16:8. It is elsewhere translated by the verb “to praise,” in the RV, Rom. 15:11; 1 Cor. 11:2, 17, 22. See LAUD, PRALSE.!

2. paradidomi (παραδίδωμι, 3860), lit., to give or deliver over” (para, “over” didomi, “to give”), is said of “commending,” or “committing,” servants of God to Him (kjv, “recommend), Acts 14:26; 15:40. See betray, bring, B, Note (4), cast, commit, DELIVER, GIVE, HAZARD, PUT (in prison), RECOMMEND.

3. paratithemi (παρατίθημι, 3908), lit., “to put near” (para, “near”), in the Middle Voice, denotes “to place with someone, entrust, commit.” In the sense of commending, it is said (a) of the Lord Jesus in “commending” His spirit into the Father’s hands, Luke 23:46; (b) of “commending” disciples to God, Acts 14:23; (c) of “commending” elders to God, Acts 20:32. See allege, commit, put, No. 3, set, No. 4. Cf. No.2.

4. paristemi (παρίστημι, 3936), lit., “to place near, set before,” (para, “near,” histemi, “to set”), is used of “self-commendation,” 1 Cor. 8:8. See assist, bring, come, give,

5. sunistemi (συνιστάω, 4921), or sunistano (συνιστάω, 4921), lit., “to place together,” denotes “to introduce one person to another, represent as worthy,” e.g., Rom. 3:5; 5:8; 16:1; 2 Cor. 4:2; 6:4; 10:18; 12:11. In 2 Cor. 3:1; 5:12 and 10:12, the verb

sustatikos (συστατικός, 4956), akin to A, No. 5, lit., “placing together,” hence, “commendatory,” is used of letters of “commendation,” 2 Cor. 3:1, lit., “commendatory letters.”!

1. ergazomai (έργάζομαι, 2038), to work, is translated by the verb “to commit” (of

committing sin), in Jas. 2:9. This is a stronger expression thanpoieo, “to do,” orprasso, “to practice” (Nos. 2 and 3). See do, labor, minister, trade, work.

2. poieo (ποιέω, 4160), “to do, cause, etc.,” sometimes signifies “to commit, of any act, as of murder,” Mark 15:7; sin, John 8:34; 2 Cor. 11:7; Jas. 5:15. See DO.

Note: In 1 John 3:4, 8, 9, the kjv wrongly has “commit” (an impossible meaning in v.

8); the rv rightly has “doeth,” i.e., of a continuous habit, equivalent to prasso, “to practice.” The committal of an act is not in view in that passage.

3. prasso (πράσσω, 4238), “to do, work, practice,” is said of continuous action, or action not yet completed, Acts 25:11, 25; it is rendered “practice” in the RV, for the incorrect kjv “commit,” in Rom. 1:32; 2:2. See do exact, keep, require, use.

1. paradidomi (παραδίδωμι, 3860), “to give over,” is often rendered by the verb “to commit,” e.g., to prison, Acts 8:3; to the grace of God, Acts 14:26; to God, 1 Pet. 2:23; by God to pits of darkness, 2 Pet. 2:4. See commend, No. 2.

2. pisteuo (πιστεύω, 4100) signifies “to entrust, commit to,” Luke 16:11; 1 Tim. 1:11, “committed to (my) trust.” See believe.

3. tithemi (τίθήμι, 5087), “to put, place,” signifies, in the middle voice, “to put for oneself, assign, place in,” 2 Cor. 5:19, “having committed (unto us).”

4. paratithemi (παρατίθήμι, 3908), see commend, No. 3, signifies “to entrust, commit to one’s charge,” e.g., in Luke 12:48; 1 Tim. 1:18; 2 Tim. 2:2; 1 Pet. 4:19 (kjv, “commit the keeping”).

Notes: (1) Didomi, “to give,” is rendered “committed” in the kjv of John 5:22 (rv,

“given”). (2) Forporneuo (“to commit fornication) see fornication. (3) In Rom. 2:22,

hierosuleo, “to rob temples,” is so rendered in the rv, for kjv, “commit sacrilege.” (4) In

Acts 27:40, eao, “to let, leave,” is rendered in the rv, “left (the anchors) in,” for kjv, “committed themselves to.”

1. paratheke (παραθήκή, 3866), “a putting with, a deposit” (para, “with,” tithemi, “to

put”), and its longer form, parakatatheke, are found, the former in 2 Tim. 1:12, “that which He hath committed unto me,” RV, marg., lit., “my deposit” (perhaps, “my deposit with Him”), the latter in 1 Tim. 6:20, where “guard that which is committed unto thee” is, lit., “guard the deposit,” and 2 Tim. 1:14, “that good thing which was committed unto thee,” i.e., the good deposit; rv, marg., “the good deposit.”!

2. epitrope (έπιτροπή, 2011) denotes “a turning over (to another), a referring of a thing to another” (epi “over,” trepo, “to turn”), and so a committal of full powers, “a commission,” Acts 26:12.!

aneuthetos (άνεύθετος, 428), “not commodious,” lit., “not-well-placed” (from a,

“not,” n, euphonic, eu, “well,” thetos, “from” tithemi “to put, place”), is found in Acts 27:12, where it is said of the haven at the place called Fair Havens.!

koinos (Κνίδος, 2834) denotes (a) “common, belonging to several” (Lat., communis), said of things had in common, Acts 2:44; 4:32; of faith, Titus 1:4; of salvation, Jude 3; it stands in contrast to idios, “one’s own”; (b) “ordinary, belonging to the generality, as distinct from what is peculiar to the few”, hence the application to religious practices of Gentiles in contrast with those of Jews; or of the ordinary people in contrast with those of the Pharisees; hence the meaning “unhallowed, profane,” Levitically unclean (Lat.,

profanus), said of hands, Mark 7:2 (kjv, “defiled,”) rv marg., “common”; of animals, ceremonially unclean, Acts 10:14; 11:8; of a man, 10:28; of meats, Rom. 14:14,

“unclean”; of the blood of the covenant, as viewed by an apostate, Heb. 10:29, “unholy” (rv, marg., “common”); of everything unfit for the holy city, Rev. 21:27, RV, “unclean” (marg., “common”). Some mss. have the verb here. See defiled, unclean unholy.^

koinoo (κοινόώ, 2840), “to make, or count, common,” has this meaning in Acts 10:15; 11:9. See defile, pollute, unclean.

Notes: (1) Polus, used of number, signifies “many, numerous”; used of space, it signifies “wide, far reaching”; hence, with the article it is said of a multitude as being numerous; it is translated “common” (people) in Mark 12:37 (see the RV, marg.). It does not, however, mean the ordinary folk, but the many folk. See abundant, great, long, MANY, MUCH, PLENTY.

(2) Ochlos denotes “a crowd, a great multitude”; with the article it is translated “the common people,” in John 12:9, 12 (rv, marg.). See company, crowd, multitude,

(3) Tunchano, “to happen,” is used as an adjective in Acts 28:2, of the kindness shown by the people of Melita to the shipwrecked company; kjv, “(no) little”; RV, “(no) common”; the idea suggested by the verb is that which might happen anywhere or at all times; hence, “little, ordinary, or casual.” See chance, enjoy, obtain.

(4) In Matt. 27:27, what the kjv describes as “the common hall,” is the praetorium, RV, “palace,” the official residence of the Governor of a Province (marg., “praetorium”).

(5) In Acts 5:18, demosios (kjv, “common,” with reference to the prison) signifies “public,” belonging to the people, demos, (rv, “public”).

(6) In 1 Cor. 5:1, holos, “altogether” (kjv, “commonly”) means “actually” (RV).

(7) In Matt. 28:15, diaphemizo, “to spread abroad” (as in the rv), is rendered in the kjv, “is commonly reported. See spread, Note (5).

1. dialaleo (διαλαλέώ, 1255) signifies “to speak with anyone” (dia, “by turns,” laleo,

“to speak”), Luke 6:11; in 1:65, “to talk over, to noise abroad.” The idea that laleo and its compounds bear no reference to the word spoken or the sentiment, is unfounded. See NOISE.^

2. homileo (ομιλέώ, 3656), from homos, “together,” signifies “to be in company, to associate with any one”; hence, “to have intercourse with,” Luke 24:14 (rv, “communed”; kjv, “talked”), 15; Acts 24:26; in 20:11, “talked with. See talk.^

3. sullaleo (συλλαλέώ, 4814), “to talk together,” is translated “communed” in Luke 22:4, of the conspiracy of Judas with the chief priests. See confer, speak, talk.

Note: Laleo and its compounds, and the noun lalia, “speech,” have a more dignified meaning in the Hellenistic Greek than “to chatter,” its frequent meaning in earlier times.

1. koinoneo (κοινωνέω, 2841) is used in two senses, (a) “to have a share in,” Rom. 15:27; 1 Tim. 5:22; Heb. 2:14; 1 Pet. 4:13; 2 John 11; (b) “to give a share to, go shares with,” Rom. 12:13, RV, “communicating,” for kjv, “distributing”; Gal. 6:6, “communicate”; Phil. 4:15, kjv, “did communicate,” RV, “had fellowship with.” See DISTRIBUTE, FELLOWSHIP, PARTAKE.f

2. sunkoinoneo (συγκοινωνέω, 4790), “to share together with” (sun “and” No. 1), is translated “communicated with” in Phil. 4:14; “have fellowship with,” Eph. 5:11; “be ... partakers of,” Rev. 18:4 (rv, “have fellowship”). The thought is that of sharing with others what one has, in order to meet their needs. See fellowship, B, No. 2, partake, B, No. 2.f

Note: Anatithemi, “to set forth,” is rendered “laid before” in Gal. 2:2, rv, for kjv, “communicated unto”; in Acts 25:14, rv, “laid before,” for kjv, “declared.”f

1. koinonia (κοινωνία, 2842), akin to A (which see), is translated in Heb. 13:16 “to communicate,” lit., “be not forgetful of good deed and of fellowship”; “fellowship” (kjv, “communication”) in Philem. 6, rv. See communion.

2. logos (λόγος, 3056), “a word, that which is spoken” (lego, “to speak”), is used in the plural with reference to a conversation; “communication,” Luke 24:17. Elsewhere with this significance the RV renders it “speech,” Matt. 5:37; Eph. 4:29. See account.

Note: In Col. 3:8, where the kjv translates aischrologia by “filthy communication,”

the rv renders it “shameful speaking” (aischros, “base,” lego, “to speak”).

koinonikos (κοινωνικός, 2843), akin to A, No. 1 and B, No. 1, means “apt, or ready, to communicate,” 1 Tim. 6:18.f

Note: Homilia, “a company, association, or intercourse with” (see commune, No. 2), is translated “company” in 1 Cor. 15:33, RV (kjv, “communications”); the word is in the plural, “evil companies,” i.e., associations. See COMPANY, No. 6.f

koinonia (κοινωνία, 2842), “a having in common (koinos), partnership, fellowship” (see communicate), denotes (a) the share which one has in anything, a participation,

f Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

fellowship recognized and enjoyed; thus it is used of the common experiences and interests of Christian men, Acts 2:42; Gal. 2:9; of participation in the knowledge of the Son of God, 1 Cor. 1:9; of sharing in the realization of the effects of the blood (i.e., the death) of Christ and the body of Christ, as set forth by the emblems in the Lord’s Supper,

1 Cor. 10:16; of participation in what is derived from the Holy Spirit, 2 Cor. 13:14 (rv, “communion”); Phil. 2:1; of participation in the sufferings of Christ, Phil. 3:10; of sharing in the resurrection life possessed in Christ, and so of fellowship with the Father and the Son, 1 John 1:3, 6-7; negatively, of the impossibility of “communion” between light and darkness, 2 Cor. 6:14; (b) fellowship manifested in acts, the practical effects of fellowship with God, wrought by the Holy Spirit in the lives of believers as the outcome of faith, Philem. 6, and finding expression in joint ministration to the needy, Rom. 15:26;

2 Cor. 8:4; 9:13; Heb. 13:16, and in the furtherance of the Gospel by gifts, Phil. 1:5. See COMMUNICATION, CONTRIBUTION, DISTRIBUTION, FELLOWSHLP.!

koinonos (κοινωνός, 2844), “having in common,” is rendered “have communion with (the altar),” — the altar standing by metonymy for that which is associated with it — in 1 Cor. 10:18, RV (for kjv, “are partakers of’), and in v. 20, for kjv, “have fellowship with (demons).” See COMPANION.

1. sunistemi (συνιστάω, 4921), and transitively sunistao, “to stand together” (sun,

“with,” histemi, “to stand”), is rendered “compacted,” in 2 Pet. 3:5, of the earth as formerly arranged by God in relation to the waters. See approve, commend, consist,

2. sumbiba o (συμβιβάζω, 4822), “to unite, to knit,” is translated “compacted” in the

KJV of Eph. 4:16 (RV, “knit together”), concerning the church as the body of Christ. See

1. sunekdemos (συνέκδημος, 4898), “a fellow-traveler” (sun, “with,” ek, “from,”

demos, “people”; i.e., “away from one’s people”), is used in Acts 19:29, of Paul’s companions in travel, in 2 Cor. 8:19, “travel with”; a closer rendering would be “(as) our fellow-traveler.” See travel.!

2. koinonos (κοινωνός, 2844) is rendered “companions” in the kjv of Heb. 10:33 (rv

“partakers”). So sunkoinonos in Rev. 1:9, kjv, “companion”; rv, “partaker with you.” See B, above, partaker, partner. Cf. COMMUNICATE.

3. sunergos (συνεργός, 4904), “a fellowworker” (sun, “with,” ergon, “work”), is translated in Phil. 2:25 “companion in labor,” kjv (rv, fellow-worker). See helper, LABORER, WORKER.

1. ochlos (οχλος, 3793), “a throng of people, an irregular crowd,” most usually “a disorganized throng”; in Acts 6:7, however, it is said of a company of the priests who believed; the word here indicates that they had not combined to bring this about. The RV

usually translates this word “company” or “multitude.” Cf. B, Note 3. See common, crowd, multitude, and Trench, Syn. Sec.xcviii.

2. sunodia (συνοδία, 4923), lit., “a way or journey together” (sun, “with,” hodos, “a way”), denotes, by metonymy, “a company of travelers”; in Luke 2:44, of the company from which Christ was missed by Joseph and Mary. (Eng., synod).!

3. sumposion (συμπόσιον, 4849), lit. “denotes a drinking together (sun, “with,”pino, “to drink”), a drinking-party”; hence, by metonymy, “any table party or any company arranged as a party.” In Mark 6:39 the noun is repeated, in the plural, by way of an

adverbial and distributive phrase, sumposia sumposia, lit., “companies-companies” (i.e., by companies).!

4. klisia (κλισία, 2828), akin to klino, to recline,” primarily means “a place for lying down in, and hence a reclining company,” for the same purpose as No. 3. It is found in the plural in Luke 9:14, corresponding to Mark’s word sumposia (No. 3, above), signifying “companies reclining at a meal.”!

5. plethos (πλήθος, 4128), lit., “a fullness,” hence denotes “a multitude, a large or full company,” Luke 23:1; “a multitude,” v. 27 (kjv, “a great company). See bundle, multitude.

6. homilia (ομιλία, 3657), “an association of people, those who are of the same

company” (homos, “same”), is used in 1 Cor. 15:33, kjv, “(evil) communications”; RV, “(evil) company.”!

7. homilos (ομιλος, 3658), akin to No. 6, “a throng or crowd,” is found, in some mss.,

in Rev. 18:17, “all the company in ships,” kjv. Homilos denotes the concrete; homilia is chiefly an abstract noun.!

8. idios (ίδιος, 2398), “one’s own,” is used in the plural with the article in Acts 4:23, to signify “their own (company).” See business, B.

Notes: (1) The preposition ex (i.e., ek), “of,” with the first personal pronoun in the genitive plural (hemon, “us”); signifies “of our company,” lit., “of us,” in Luke 24:22; so ex auton, in Acts 15:22, “men out of their company,” lit., “men out of them.” (2) The phrase in Acts 13:13, hoi peri Paulon, lit., “the (ones) about Paul,” signifies “Paul and his company.” (3) Murias, a noun connected with the adjective murios (“numberless, infinite”), signifies “a myriad” (whence the English word), and is used hyperbolically, of vast numbers, e.g., Heb. 12:22, kjv, “an innumerable company”; RV, “innumerable hosts.” (Contrast murioi, 10,000, Matt. 18:24). (4) In Acts 21:8, the phrase translated “that were of Paul’s company” is absent from the best texts.

1. sunanamignumi (συναναμίγνυμι, 4874), lit., “to mix up with” (sun, “with,” ana,

“up,” mignumi, “to mix, mingle”), signifies “to have, or keep, company with,” 1 Cor. 5:9, 11; 2 Thess. 3:14.!

2. sunerchomai (συνέρχομαι, 4905), “to come, or go, with,” is rendered “have companied” in Acts 1:21. See come, No. 11.

Notes: (1) Aphorizo, “to separate,” is translated “separate (you) from (their) company,” in Luke 6:22, the latter part being added in italics to supply the meaning of excommunication. See divide.

(2) Kollao, “to join,” is rendered “keep company,” in Acts 10:28, kjv; rv, “join himself.” See cleave, join.

(3) Ochlopoieo, lit., “to make a crowd” (ochlos, “a crowd,” poieo, “to make”), is translated “gathered a company,” in Acts 17:5, kjv; the RV corrects this to “gathering a crowd.” See CROWD.!

1. sunkrino (συγκρίνω, 4793) denotes (a) “to join fitly, to combine,” 1 Cor. 2:13, either in the sense of combining spiritual things with spiritual, adapting the discourse to the subject, under the guidance of the Holy Spirit, or communicating spiritual things by spiritual things or words, or in the sense of interpreting spiritual things to spiritual men, RV and kjv, “comparing” (cf. the Sept. use, of interpreting dreams, etc. Gen. 40:8, 16, 22; 41:12, 15; Dan. 5:12); (b) “to place together; hence, judge or discriminate by comparison, compare, with or among,” 2 Cor. 10:12 (thrice).!

2. paraballo (παραβάλλω, 3846), “to place side by side, to set forth,” and the noun

parabole (Eng., “parable”), occur in Mark 4:30, rv, “In what parable shall we set it forth?,” kjv, “with what comparison shall we compare it?” See arrive.

Note: The preposition pros, “towards,” is sometimes used of mental direction, in the way of estimation, or comparison, as in the phrase “(worthy) to be compared,” or “(worthy) in comparison with,” Rom. 8:18.

1. kukleuo (κυκλόω, 2944v) denotes “to encircle, surround,” and is found in the best texts in John 10:24, “came round about,” and Rev. 20:9, of a camp surrounded by foes; some mss. have No. 2 in each place.!

2. kukloo (κυκλόω, 2944), (cf. Eng., cycle”), signifies “to move in a circle, to compass about,” as of a city “encompassed” by armies, Luke 21:20; Heb. 11:30; in Acts 14:20, “stood round about. See come, No. 38, stand.!

3. perikukloo (περικυκλόω, 4033),peri, “about,” with No. 2, is used in Luke 19:43, “shall compass ... round.!

4. periago (περιάγω, 4013), “to lead about,” 1 Cor. 9:5, or, intransitively, “to go about, to go up and down,” is so used in Matt. 4:23; 9:35; Mark 6:6; Acts 13:11; “to compass regions,” Matt. 23:15. See go, lead.!

5. perikeimai (περίκειμαι, 4029), “to be encompassed”: see bound (b), hang.

v Variant spellings of forms of other words not listed in Strong’s are indicated with a “v” following the number (for instance, ektromos, a variant of entromos, is 1790v).

6. perierchomai (περιέρχομαι, 4022), lit., “to go, or come, about” (peri, “about,” erchomai, “to come”), is translated in Acts 28:13, kjv, “fetched a compass.” See CIRCUIT.

1. oikteiro (οικτείρώ, 3627), “to have pity, a feeling of distress through the ills of others,” is used of God’s compassion, Rom. 9:15.fl

2. splanchnizomai (σπλαγχνίζομαι, 4697), “to be moved as to one’s inwards

(splanchna), to be moved with compassion, to yearn with compassion,” is frequently recorded of Christ towards the multitude and towards individual sufferers, Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mark 1:41; 6:34; 8:2; 9:22 (of the appeal of a father for a demon-possessed son); Luke 7:13; 10:33; of the father in the parable of the Prodigal Son, 15:20. (Moulton and Milligan consider the verb to have been coined in the Jewish dispersion).^

3. sumpatheo (συμπαθέώ, 4834), “to suffer with another (sun, ‘with,’ pascho, ‘to suffer’), to be affected similarly” (Eng., “sympathy”), to have “compassion” upon, Heb. 10:34, of “compassionating” those in prison, is translated “be touched with” in Heb. 4:15, of Christ as the High Priest. See TOUCH.fl

4. eleeo (έλεέώ, 1653), “to have mercy (eleos, “mercy”), to show kindness, by beneficence, or assistance,” is translated “have compassion” in Matt. 18:33 (kjv); Mark 5:19 and Jude 22. See mercy.

5. metriopatheo (μετριοπαθέώ, 3356) is rendered “have compassion,” in Heb. 5:2, kjv. See bear, No. 13.fl

1. oiktirmos (οικτιρμός, 3628), akin to A, No. 1, is used with splanchna (see below), “the viscera, the inward parts,” as the seat of emotion, the “heart,” Phil. 2:1; Col. 3:12, “a heart of compassion” (kjv, “bowels of mercies”). In Heb. 10:28 it is used with choris, “without,” (lit., “without compassions”). It is translated “mercies” in Rom. 12:1 and 2 Cor. 1:3. See MERCY.fl

2. splanchnon (σπλάγχνον, 4698), always used in the plural, is suitably rendered “compassion” in the RV of Col. 3:12 and 1 John 3:17; “compassions” in Phil. 2:1, Cf. A, No. 2. See bowels.

sumpathes (συμπαθής, 4835) denotes suffering with, “compassionate,” 1 Pet. 3:8, rv (kjv, “having compassion”). See A, No. 3.fl COMPEL

1. anankazo (άναγκάζώ, 315) denotes “to put constraint upon (from ananke, ‘necessity’), to constrain, whether by threat, entreaty, force or persuasion”; Christ “constrained” the disciples to get into a boat, Matt. 14:22; Mark 6:45; the servants of the man who made a great supper were to constrain people to come in, Luke 14:23 (RV, “constrain”); Saul of Tarsus “strove” to make saints blaspheme, Acts 26:11, RV (kjv, “compelled”); Titus, though a Greek, was not “compelled” to be circumcised, Gal. 2:3, as

Galatian converts were, 6:12, rv; Peter was “compelling” Gentiles to live as Jews, Gal. 2:14; Paul was “constrained” to appeal to Caesar, Acts 28:19, and was “compelled” by the church at Corinth to become foolish in speaking of himself, 2 Cor. 12:11. See CONSTRAIN.f

2. angareuo ( γγαρεύω, 29), “to dispatch as an angaros” (a Persian courier kept at regular stages with power of impressing men into service), and hence, in general, “to impress into service,” is used of “compelling” a person to go a mile, Matt. 5:41; of the impressing of Simon to bear Christ’s cross, Matt. 27:32; Mark 15:21.f

1. mempsimoiros (μεμψίμοιρος, 3202) denotes “one who complains,” lit.,

“complaining of one’s lot” (memphomai, “to blame,” moira, “a fate, lot”); hence, “discontented, querulous, repining”; it is rendered “complainers” in Jude 16.f

2. momphe (μομφή, 3437), denotes “blame” (akin to memphomai see No. 1), “an occasion of complaint,” Col. 3:13 (kjv, “quarrel”). See QUARREL.f

3. aitioma (αιτίαμα, 157v), “a charge,” is translated “complaints” in Acts 25:7, kjv. See CHARGE.f

1. epiteleo (έπιτελέω, 2005), “to complete”: see accomplish, No. 4.

2. exartizo (έξαρτίζω, 1822), “to fit out” (ek, “out,” intensive, artos, “a joint”; or

from artios, perfect, lit., “exactly right”), is said of the equipment of the man of God, 2 Tim. 3:17, “furnished completely” (kjv, “throughly furnished”); elsewhere in Acts 21:5, “accomplished.” Cf. B. See FURNiSH.f

3. sunteleo (συντελέω, 4931), “to end together, bring quite to an end” (sun,

“together,” intensive, telos, “an end”), is said (a) of the “completion” of a period of days, Luke 4:2; Acts 21:27; (b) of “completing” something; some mss. have it in Matt. 7:28, of the Lord, in ending His discourse (the best mss. have teleo, “to finish”); of God, in finishing a work, Rom. 9:28, in making a new covenant, Heb. 8:8, marg., “accomplish”; of the fulfillment of things foretold, Mark 13:4; of the Devil’s temptation of the Lord, Luke 4:13. See end, finish, fulfill, MAKE.f

4. pleroo (πληρόω, 4137), “to fill” (in the passive voice, “to be made full”), is translated “complete” in the kjv of Col. 2:10 (rv, “made full”; cf. v. 9). See ACCOMPLISH.

5. plerophoreo (πληροφορέω, 4135), “to be fully assured,” is translated “complete” in Col. 4:12. See assured, B, No. 2.

artios (αρτιος, 739), “fitted, complete” (from artos, “a limb, joint”), is used in 2 Tim. 3:17, rv, “complete,” kjv, “perfect.” See PERFECT.f

apartismos (άπαρτισμός, 535) is rendered “complete” in Luke 14:28, RV.f

parakalupto (παρακαλύπτω, 3871), “to conceal thoroughly” (para, “beside,”

intensive, kalupto, “to hide”), is found in Luke 9:45, of “concealing” from the disciples the fact of the delivering up of Christ.

1. en heautois, lit., “in yourselves,” is used withphronimos, “wise,” in Rom. 11:25, “(wise) in your own conceits (i.e., opinions).”

2. parצ heautois, (para, “with, in the estimation of”), in Rom. 12:16 has the same rendering as No. 1.

1. gennao (γεννάω, 1080), “to conceive, beget”: see beget, A, No. 1.

2. sullambano (συλλαμβάνω, 4815), lit., “to take together” (sun, “with,” lambano, “to take or receive”), is used (a) of a woman, to “conceive,” Luke 1:24, 31, 36; in the passive voice. Luke 2:21; (b) metaphorically, of the impulse of lust in the human heart, enticing to sin, Jas. 1:15. For its other meanings see catch, No. 8.

3. tithemi (τίθημι, 5087), to put, set, is used in Acts 5:4, of the sin of Ananias, in “conceiving” a lie in his heart.

Notes: (1) The phrase echo, “to have,” with koite, “a lying down, a bed,” especially the marriage bed, denotes “to conceive,” Rom. 9:10.!

(2) The phrase eis katabolen, lit., “for a casting down, or in,” is used of conception in Heb. 11:11.!

1. The neuter plural of the article (“the things”), with the genitive case of a noun, is used in 2 Cor. 11:30 of Paul’s infirmity, “the things that concern my infirmity,” lit., “the (things) of my infirmity.”

2. The neuter singular of the article, with the preposition peri, “concerning,” is used by the Lord in Luke 22:37, “that which concerneth,” lit., “the (thing) concerning (Me).” The same construction is found in Luke 24:27; Acts 19:8; 28:31.

katatome (κατατομή, 2699), lit., “a cutting off” (kata, “down,” temno, “to cut”), “a

mutilation,” is a term found in Phil. 3:2, there used by the apostle, by a paranomasia, contemptuously, for the jewish circumcision with its judaistic influence, in contrast to the true spiritual circumcision.!

f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.

sumbibazo (συμβιβάζω, 4822), lit., “to make to come together,” is translated “concluding” in Acts 16:10, rv, for the kjv, “assuredly gathering.” See compacted, INSTRUCT, KNIT, PROVE.

Notes: (1) For krino, “to judge, give judgment,” rendered “concluded” in the kjv of Acts 21:25, rv, giving judgment, see judgment.

(2) For logizomai, “to reckon,” translated “conclude” in Rom. 3:28, kjv, rv,

(3) For sunkleio, “to shut up with,” translated “concluded” in Rom. 11:32; Gal. 3:22, kjv, rv, shut up, see inclose, shut.

sumphonesis (συμφώνήσις, 4857), lit., “a sounding together” (sun, “with,”phone, “a sound”; Eng., “symphony”), is found in 2 Cor. 6:15, in the rhetorical question “what concord hath Christ with Belial?” See agree, A, No. 1.!

suntrophe (συστροφή, 4963), “a turning together” (sun, “with,” trepo, “to turn”), signifies (a) that which is rolled together; hence (b) a dense mass of people, concourse, Acts 19:40.! See banded.

For CONCUPISCENCE (kjv of Rom. 7:8; Col. 3:5; 1 Thess. 4:5) see COVET, DESIRE, LUST

1. kataginosko (καταγινώσκω, 2607), “to know something against” (kata, “against,”

ginosko, “to know by experience”), hence, “to think ill of, to condemn,” is said, in Gal. 2:11, of Peter’s conduct (rv, “stood condemned”), he being “self-condemned” as the result of an exercised and enlightened conscience, and “condemned” in the sight of others; so of “self-condemnation” due to an exercise of heart, 1 John 3:20-21. See blame.!

2. katadikazo (καταδικάζω, 2613) signifies “to exercise right or law against anyone”;

hence, “to pronounce judgment, to condemn” (kata, “down, or against,” dike, “justice”), Matt. 12:7, 37; Luke 6:37; Jas. 5:6.!

3. krino (κρίνω, 2919), “to distinguish, choose, give an opinion upon, judge,” sometimes denotes “to condemn,” e.g., Acts 13:27; Rom. 2:27; Jas. 5:9 (in the best mss.). Cf. No. 1, below. See call (No. 13), conclude, decree, determine, esteem, judge,

4. kataknno (κατακρίνω, 2632), a strengthened form of No. 3, signifies “to give judgment against, pass sentence upon”; hence, “to condemn,” implying (a) the fact of a crime, e.g., Rom. 2:1; 14:23; 2 Pet. 2:6; some mss. have it in Jas. 5:9; (b) the imputation of a crime, as in the “condemnation” of Christ by the Jews, Matt. 20:18; Mark 14:64. It is used metaphorically of “condemning” by a good example, Matt. 12:41-42; Luke 11:3132; Heb. 11:7.

In Rom. 8:3, God’s “condemnation” of sin is set forth in that Christ, His own Son, sent by Him to partake of human nature (sin apart) and to become an offering for sin, died under the judgment due to our sin.

1. krima (κρίμα, 2917) denotes (a) “the sentence pronounced, a verdict, a condemnation, the decision resulting from an investigation,” e.g., Mark 12:40; Luke 23:40; 1 Tim. 3:6; Jude 4; (b) “the process of judgment leading to a decision,” 1 Pet. 4:17

(“judgment”), where krisis (see No. 3, below) might be expected. In Luke 24:20, “to be

condemned” translates the phrase eis krima, “unto condemnation” (i.e., unto the pronouncement of the sentence of “condemnation”). For the rendering “judgment,” see, e.g., Rom. 11:33; 1 Cor. 11:34; Gal. 5:10; Jas. 3:1. In these (a) the process leading to a decision and (b) the pronouncement of the decision, the verdict, are to be distinguished.

2. katakrima (κατάκριμα, 2631), cf. No. 4, above, is “the sentence pronounced, the condemnation” with a suggestion of the punishment following; it is found in Rom. 5:16, 18; 8:1.!

3. krisis (κρίσις, 2920) (a) denotes “the process of investigation, the act of distinguishing and separating” (as distinct from krima, see No. 1 above); hence “a judging, a passing of judgment upon a person or thing”; it has a variety of meanings, such as judicial authority, John 5:22, 27; justice, Acts 8:33; Jas. 2:13; a tribunal, Matt. 5:21-22; a trial, John 5:24; 2 Pet. 2:4; a judgment, 2 Pet. 2:11; Jude 9; by metonymy, the standard of judgment, just dealing, Matt. 12:18, 20; 23:23; Luke 11:42; divine judgment executed,

2 Thess. 1:5; Rev. 16:7; (b) sometimes it has the meaning “condemnation,” and is virtually equivalent to krima (a); see Matt. 23:33; John 3:19; Jas. 5:12, hupo krisin, “under judgment.” See accusation, A (Note), damnation, judgment.

Note: In John 9:39, “For judgment (krima) came I into this world,” the meaning would appear to be, “for being judged” (as a touchstone for proving men’s thoughts and characters), in contrast to 5:22, “hath given all judging (krisis) to the Son”; in Luke 24:20, “delivered Him up to be condemned to death,” the latter phrase is, lit., “to a verdict (krima) of death” (which they themselves could not carry out); in Mark 12:40, “these shall receive greater condemnation” (krima), the phrase signifies a heavier verdict (against themselves).

4. katakrisis (κατάκρισις, 2633), a strengthened form of No. 3, denotes “a judgment against, condemnation,” with the suggestion of the process leading to it, as of “the ministration of condemnation,” 2 Cor. 3:9; in 7:3, “to condemn,” more lit., “with a view to condemnation.”!

1. autokatakritos (αύτοκατάκριτος, 843), “self-condemned” (auto, “self,” katakrino, “to condemn”), i.e., on account of doing himself what he condemns in others, is used in Titus 3:11.!

2. akatagnostos (άκατάγνώστος, 176), akin to A, No. 1, with negative prefix, a, “not to be condemned,” is said of sound speech, in Titus 2:8.fl

Note: This translates the phrase ta pros in Luke 14:32, lit., “the (things) towards,”

agoge (άγώγη, 72), from ago, “to lead,” properly denotes “a teaching”; then, figuratively, “a training, discipline,” and so, the life led, a way or course of life, conduct,

1. kathistemi (καθίστημι, 2525), lit., “to stand down or set down” (kata, “down,”

histemi, “to stand”), has, among its various meanings, “the significance of bringing to a certain place, conducting,” Acts 17:15 (so the Sept. in Josh. 6:23; 1 Sam. 5:3; 2 Chron. 28:15). See appoint.

2. propempo (προπέμπώ, 4311) signifies “to set forward, conduct”: see accompany, No. 4.

1. prosanatithemi (προσανατίθημι, 4323), lit., “to put before” (pros, “towards,” ana,

“up,” and tithemi, “to put”), i.e., “to lay a matter before others so as to obtain counsel or instruction,” is used of Paul’s refraining from consulting human beings, Gal. 1:16 (translated “imparted” in 2:6; kjv, “added ... in conference”). Cf. the shorter form

anatithemi, in 2:2, “laid before,” the less intensive word being used there simply to signify the imparting of information, rather than conferring with others to seek advice.

2. sullaleo (συλλαλέώ, 4814), “to speak together with” (sun, “with,” laleo, “to

speak”), is translated “conferred” in Acts 25:12; elsewhere of talking with Matt. 17:3; Mark 9:4; Luke 4:36; 9:30; “communed” in Luke 22:4. See commune, speak, TALK.fl

3. sumballo (συμβάλλώ, 4820), lit., “to throw together” (sun, “with,” ballo, “to throw”), is used of “conversation, to discourse or consult together, confer,” Acts 4:15.

1. homologeo (ομολογέώ, 3670), lit., “to speak the same thing” (homos, “same,” lego, “to speak”), “to assent, accord, agree with,” denotes, (a) “to confess, declare, admit,”

John 1:20; e.g., Acts 24:14; Heb. 11:13; (b) “to confess by way of admitting oneself guilty of what one is accused of, the result of inward conviction,” 1 John 1:9; (c) “to

declare openly by way of speaking out freely, such confession being the effect of deep conviction of facts,” Matt. 7:23; 10:32 (twice) and Luke 12:8 (see next par.); John 9:22; 12:42; Acts 23:8; Rom. 10:9-10 (“confession is made”); 1 Tim. 6:12 (rv); Titus 1:16; 1 John 2:23; 4:2, 15; 2 John 7 (in John’s epistle it is the necessary antithesis to Gnostic doceticism); Rev. 3:5, in the best mss. (some have No. 2 here); (d) “to confess by way of celebrating with praise,” Heb. 13:15; (e) “to promise,” Matt. 14:7.

In Matt. 10:32 and Luke 12:8 the construction of this verb with en, “in,” followed by the dative case of the personal pronoun, has a special significance, namely, to “confess” in a person’s name, the nature of the “confession” being determined by the context, the suggestion being to make a public “confession.” Thus the statement, “every one ... who shall confess Me (lit. “in Me,” i.e., in My case) before men, him (lit., “in him,” i.e., in his case) will I also confess before My Father ... ,” conveys the thought of “confessing” allegiance to Christ as one’s Master and Lord, and, on the other hand, of acknowledgment, on His part, of the faithful one as being His worshipper and servant,

His loyal follower; this is appropriate to the original idea in homologeo of being identified in thought or language. See proefess, promise, THANK.f

2. exomologeo (έξομολογέω, 1843), ek, “out,” intensive, and No. 1, and accordingly stronger than No. 1, “to confess forth,” i.e., “freely, openly,” is used (a) “of a public acknowledgment or confession of sins,” Matt. 3:6; Mark 1:5; Acts 19:18; Jas. 5:16; (b) “to profess or acknowledge openly,” Matt. 11:25 (translated “thank,” but indicating the fuller idea); Phil. 2:11 (some mss. have it in Rev. 3:5: see No. 1); (c) “to confess by way of celebrating, giving praise,” Rom. 14:11; 15:9. In Luke 10:21, it is translated “I thank,” the true meaning being “I gladly acknowledge.” In Luke 22:6 it signifies to consent (RV), for kjv, “promised.” See consent, promise, THANK.f

homologia (ομολογία, 3671), akin to A, No. 1, denotes “confession, by acknowledgment of the truth,” 2 Cor. 9:13; 1 Tim. 6:12-13; Heb. 3:1; 4:14; 10:23 (kjv, incorrectly, “profession,” except in 1 Tim. 6:13).f

1. pepoithesis (πεποίθησις, 4006), akin topeitho, B, No. 1 below, denotes “persuasion, assurance, confidence,” 2 Cor. 1:15; 3:4, kjv, “trust”; 8:22; 10:2; Eph. 3:12; Phil. 3:4. See TRUST.f

2. hupostasis (ύπόστασις, 5287), lit., “a standing under” (hupo, “under,” stasis, “a standing”), “that which stands, or is set, under, a foundation, beginning”; hence, the quality of confidence which leads one to stand under, endure, or undertake anything, 2 Cor. 9:4; 11:17; Heb. 3:14. Twice in Heb. it signifies “substance,” 1:3 (kjv, “Person”) and 11:1. See suBSTANCE.f

3. parrhesia (παρρησία, 3954), often rendered “confidence” in the kjv, is in all such instances rendered “boldness” in the RV, Acts 28:31; Heb. 3:6; 1 John 2:28; 3:21; 5:14. See BOLDNESS, OPENLY, PLAINNESS.

1. peitho (πείθω, 3982), “to persuade,” or, intransitively, “to have confidence, to be confident” (cf. A, No. 1), has this meaning in the following, Rom. 2:19; 2 Cor. 2:3; Gal. 5:10; Phil. 1:6, 14 (rv, “being confident,” for kjv, “waxing confident”), 25; 3:3-4; 2 Thess. 3:4; Philem. 21. See agree, assure, believe, obey, persuade, trust, yield.

2. tharreo (θαρρέω, 2292), “to be of good courage,” is so translated in the rv of 2 Cor. 5:6; 7:16 (kjv, “to have confidence, or be confident). See courage.

Note: The adverb “confidently” is combined with the verb “affirm” to represent the

verbs diischurzomai, Luke 22:59 and Acts 12:15, rv (kjv, “constantly affirmed”),!, and

diabebaioomai, 1 Tim. 1:7, kjv, “affirm,” and Titus 3:8, kjv, “affirm constantly.” See AFFIRM.!

1. bebaioo (βεβαιόω, 950), “to make firm, establish, make secure” (the connected

adjective bebaios signifies “stable, fast, firm”), is used of “confirming” a word, Mark 16:20; promises, Rom. 15:8; the testimony of Christ, 1 Cor. 1:6; the saints by the Lord Jesus Christ, 1 Cor. 1:8; the saints by God, 2 Cor. 1:21 (“stablisheth”); in faith, Col. 2:7; the salvation spoken through the Lord and “confirmed” by the apostles, Heb. 2:3; the heart by grace, Heb. 13:9 (“stablished”).!

2. episterizo (έπιστηρίζω, 1991), “to make to lean upon, strengthen” (epi, “upon,”

sterix, “a prop, support”), is used of “confirming” souls Acts 14:22, brethren, 15:32; churches, 15:41; disciples, 18:23, in some mss. (“stablishing,” RV, “strengthening,” kjv); the most authentic mss. have sterizo in 18:23. See strengthen.!

3. kuroo (κυρόω, 2964), “to make valid, ratify, impart authority or influence” (from

kuros, “might,” kurios, “mighty, a head, as supreme in authority”), is used of spiritual love, 2 Cor. 2:8; a human covenant, Gal. 3:15.!. In the Sept., see Gen. 23:20, e.g.

4. prokuroo (προκυρόω, 4300), pro, “before,” and No. 3, “to confirm or ratify before,” is said of the divine confirmation of a promise given originally to Abraham, Gen. 12, and “confirmed” by the vision of the furnace and torch, Gen. 15, by the birth of Isaac, Gen. 21, and by the oath of God, Gen. 22, all before the giving of the Law, Gal. 3:17.!

5. mesiteuo (μεσιτεύω, 3315), “to act as a mediator, to interpose,” is rendered “confirmed,” in the kjv of Heb. 6:17 (marg., and rv, “interposed”). See interposed.!

bebaiosis (βεβαίωσις, 951), akin to A, No. 1, is used in two senses (a) “of firmness, establishment,” said of the “confirmation” of the gospel, Phil. 1:7; (b) “of authoritative validity imparted,” said of the settlement of a dispute by an oath to produce confidence, Heb. 6:16. The word is found frequently in the papyri of the settlement of a business transaction.!

1. agon ( γών, 73), from ago, “to lead,” signifies (a) “a place of assembly,” especially the place where the Greeks assembled for the olympic and Pythian games; (b) “a contest of athletes,” metaphorically, 1 Tim. 6:12; 2 Tim. 4:7, “fight”; Heb. 12:1, “race”; hence, (c) “the inward conflict of the soul”; inward “conflict” is often the result, or the accompaniment, of outward “conflict,” Phil. 1:30; 1 Thess. 2:2, implying a contest against spiritual foes, as well as human adversaries; so Col. 2:1, “conflict,” kjv; rv, “(how greatly) I strive,” lit., “how great a conflict I have.” See contention, fight,

2. athlesis (αθλήσις, 119) denotes “a combat, contest of athletes”; hence, “a struggle,

6ght,” Heb. 10:32, with reference to affliction. See fight.! Cf. athleo, “to strive,” 2 Tim. 2:5 (twice).!

summorphizo (συμμορφόω, 4833v), “to make of like form with another person or thing, to render like” (sun, “with,” morphe, “a form”), is found in Phil. 3:10 (in the passive participle of the verb), “becoming conformed” (or “growing into conformity”) to the death of Christ, indicating the practical apprehension of the death of the carnal self, and fulfilling his share of the sufferings following upon the sufferings of Christ. Some texts have the alternative verb summorphoo, which has practically the same meaning.

1. summorphos (συμμορφός, 4832), akin to A, signifies “having the same form as another, conformed to”; (a) of the “conformity” of children of God “to the image of His Son,” Rom. 8:29; (b), of their future physical “conformity” to His body of glory, Phil. 3:21. See fashion.!

2. suschemati o (συσχήματίζω, 4964), “to fashion or shape one thing like another,” is translated “conformed” in Rom. 12:2, kjv; rv, “fashioned”; “fashioning” in 1 Pet. 1:14. This verb has more especial reference to that which is transitory, changeable, unstable;

summorphi o, to that which is essential in character and thus complete or durable, not merely a form or outline. Suschematizo could not be used of inward transformation. See fashion (schema) and form (morphe).!

1. akatastasia (άκαταστασία, 181), “instability,” (a, negative, kata, “down,” stasis,

“a standing”), denotes “a state of disorder, disturbance, confusion, tumult,” 1 Cor. 14:33; Jas. 3:16, “revolution or anarchy”; translated “tumults” in Luke 21:9 (kjv, “commotions”); 2 Cor. 6:5; 12:20. See tumult.!

2. sunchusis (σύγχυσις, 4799), “a pouring or mixing together” (sun, “with,” cheo, “to pour”); hence “a disturbance, confusion, a tumultuous disorder, as of riotous persons,” is found in Acts 19:29.!

1. suncheo (συγχέω, 4797), or sunchunno or sunchuno (the verb form of A., No. 2), lit., “to pour together, commingle,” hence (said of persons), means “to trouble or confuse, to stir up,” Acts 19:32 (said of the mind); “to be in confusion,” 21:31, RV (kjv, “was in an uproar”); 21:27, “stirred up”; Acts 2:6; 9:22, “confounded. See stir, uproar.!

2. kataischuno (καταισχύνω, 2617), “to put to shame,” is translated “confound” in 1 Cor. 1:27, and 1 Pet. 2:6, kjv (rv, “put to shame”). See ashamed, dishonor, shame.

diakatelenchomai (διακατελέγχομαι, 1246), “to confute powerfully,” is an intensive form of elencho, “to convict” (dia, “through,” kata, “down,” both intensive), Acts 18:28, implying that “he met the opposing arguments in turn (dia), and brought them down to the ground (kata).” It carries also the thought that he brought home moral blame to them.

1. ekklesia (έκκλησία, 1577) is translated “congregation” in Heb. 2:12, rv, instead of the usual rendering “church.” See assembly.

2. sunagoge (συναγωγή, 4864) is translated “congregation” in Acts 13:43, kjv (rv, “synagogue). See synagogue.

1. nikao (νικάω, 3528), “to overcome” (its usual meaning), is translated “conquering” and “to conquer” in Rev. 6:2. See overcome, prevail, victory.

2. hupernikao (ύπερνικάω, 5245), “to be more than conqueror” (huper, “over,” and No. 1), “to gain a surpassing victory,” is found in Rom. 8:37, lit., “we are hyperconquerors,” i.e., we are pre-eminently victorious.!

suneidesis (συνείδησις, 4893), lit., “a knowing with” (sun, “with,” oida, “to know”),

i.e., “a co-knowledge (with oneself), the witness borne to one’s conduct by conscience, that faculty by which we apprehend the will of God, as that which is designed to govern our lives”; hence (a) the sense of guiltiness before God; Heb. 10:2; (b) that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former, and avoid the latter; Rom. 2:15 (bearing witness with God’s law); 9:1; 2 Cor. 1:12; acting in a certain way because “conscience” requires it, Rom. 13:5; so as not to cause scruples of “conscience” in another, 1 Cor. 10:28-29; not calling a thing in question unnecessarily, as if conscience demanded it, 1 Cor. 10:25, 27; “commending oneself to every man’s conscience,” 2 Cor. 4:2; cf. 5:11. There may be a “conscience” not strong enough to distinguish clearly between the lawful and the unlawful, 1 Cor. 8:7, 10, 12 (some regard consciousness as the meaning here). The phrase “conscience toward God,” in 1 Pet. 2:19, signifies a “conscience” (or perhaps here, a consciousness) so controlled by the apprehension of God’s presence, that the person realizes that griefs are to be borne in accordance with His will. Heb. 9:9 teaches that sacrifices under the Law could not so perfect a person that he could regard himself as free from guilt.

For various descriptions of “conscience” see Acts 23:1; 24:16; 1 Cor. 8:7; 1 Tim. 1:5, 19; 3:9; 4:2; 2 Tim. 1:3; Titus 1:15; Heb. 9:14; 10:22; 13:18; 1 Pet. 3:16, 2l.fl

Note: In Heb. 7:28 the verb teleioo is translated “perfected” in the rv, for kjv, “consecrated”; so in 9:18 and 10:20, enkainizo, rv, dedicated. See dedicate, perfect.

1. exomologeo (έξομολογέώ, 1843), “to agree openly, to acknowledge outwardly, or

fully” (ex, “for,” ek, “out,” intensive), is translated “consented” in the RV of Luke 22:6 (kjv, promised). See confess, thank.

2. epineuo (έπινεύώ, 1962), lit. “signifies to nod to” (epi, “upon or to,” neuo, “to nod”); hence, “to nod assent, to express approval, consent,” Acts 18:20.

3. proserchomai (προσέρχομαι, 4334), “to come to,” signifies “to consent,” implying a coming to agreement with, in 1 Tim. 6:3. See come, No. 10.

4. sunkatatithemi (συγκατατίθεμαι, 4784), lit., “to put or lay down together with”

(sun, “with,” kata, “down,” tithemi, “to put”), was used of depositing one’s vote in an urn; hence, “to vote for, agree with, consent to.” It is said negatively of Joseph of Arimathaea, who had not “consented” to the counsel and deed of the Jews, Luke 23:51 (middle voice).fl

5. sumphemi (σύμφημι, 4852), lit., “to speak with” (sun, “with,”phemi, “to speak”), hence, “to express agreement with,” is used of “consenting” to the Law, agreeing that it is good, Rom. 7:16.fl

6. suneudokeo (συνευδοκέώ, 4909), lit., “to think well with” (sun, “with,” eu, “well,”

dokeo, “to think”), to take pleasure with others in anything, to approve of, to assent, is used in Luke 11:48, of “consenting” to the evil deeds of predecessors (kjv, “allow”); in Rom. 1:32, of “consenting” in doing evil; in Acts 8:1; 22:20, of “consenting” to the death of another. All these are cases of “consenting” to evil things. In 1 Cor. 7:12-13, it is used of an unbelieving wife’s “consent” to dwell with her converted husband, and of an unbelieving husband’s “consent” to dwell with a believing wife (kjv, “be pleased”; rv, “be content”). See allow, content, please.^

1. apo mias, lit., “from one,” is found in Luke 14:18, some word like “consent” being implied; e.g., “with one consent .”fl

2. ek sumphonou, lit., “from (or by) agreement” (sun, “with,”phone, “a sound”), i.e., “by consent,” is found in 1 Cor. 7:5. Cf. AGREE.fl

1. eidon (Aor. of οράώ, 3708), used as the aorist tense of horao, “to see,” is translated “to consider” in Acts 15:6, of the gathering of the apostles and elders regarding the question of circumcision in relation to the gospel.

2. suneidon (συνείδω, 4894), sun, with, and No. 1, used as the aorist tense of

sunorao, to see with one view, to be aware, conscious, as the result of mental perception, is translated “considered” in Acts 12:12, of Peter’s consideration of the circumstances of his deliverance from. See know, privy.

3. katamanthano (καταμανθάνω, 2648), lit., “to learn thoroughly” (kata, “down,”

intensive, manthano, “to learn”), hence, “to note accurately, consider well,” is used in the Lord’s exhortation to “consider” the lilies. Matt. 6:28.!

4. noeo (νοιέω, 3539), “to perceive with the mind” (nous), “think about, ponder,” is translated “consider,” only in Paul’s exhortation to Timothy in 2 Tim. 2:7. See perceive, THINK, UNDERSTAND.

5. katanoeo (κατανοέω, 2657), “to perceive clearly” (kata, intensive, and No. 4), “to understand fully, consider closely,” is used of not “considering” thoroughly the beam in one’s own eye, Matt. 7:3 and Luke 6:41 (kjv, “perceivest”); of carefully “considering” the ravens, Luke 12:24; the lilies, v. 27; of Peter’s full “consideration” of his vision, Acts 11:6; of Abraham’s careful “consideration” of his own body, and Sarah’s womb, as dead, and yet accepting by faith God’s promise, Rom. 4:19 (RV); of “considering” fully the Apostle and High Priest of our confession, Heb. 3:1; of thoughtfully “considering” one another to provoke unto love and good works, Heb. 10:24. It is translated by the verbs “behold,” Acts 7:31-32; Jas. 1:23-24; “perceive,” Luke 20:23; “discover,” Acts 27:39.

6. logizomai (λογίζομαι, 3049) signifies “to take account of,” 2 Cor. 10:7 (rv, “consider,” kjv, “think”), the only place where the RV translates it “consider.” See ACCOUNT.

8. anatheoreo (άναθεωρέω, 333), “to consider carefully”: see behold, No. 7.

9. analogizomai (άναλογίζομαι, 357), “to consider,” occurs in Heb. 12:3.!

Notes: (1) Skopeo, “to look,” is translated “looking to” in Gal. 6:1, rv (kjv,

“considering”). See heed, look, mark. (2) Suniemi, to understand,” is translated “considered” in Mark 6:52 (kjv), rv, “understood.” (3) In John 11:50 (kjv, dialogizomai) the best texts have No. 6.

1. eimi (είμί, 1510), “to be,” is rendered “consist” (lit., “is”) in Luke 12:15.

2. sunistemi (συνιστάω, 4921), sun, “with,” histemi, “to stand,” denotes, in its intransitive sense, “to stand with or fall together, to be constituted, to be compact”; it is said of the universe as upheld by the Lord, Col. 1:17, lit., “by Him all things stand

together,” i.e., “consist” (the Latin consisto, “to stand together,” is the exact equivalent of sunistemi). See approve, commend, make, stand.

1. paraklesis (παράκλησις, 3874) is translated “consolation,” in both kjv and rv, in Luke 2:25; 6:24; Acts 15:31; in 1 Cor. 14:3, kjv, “exhortation,” RV, “comfort”; in the following the kjv has “consolation,” the RV, “comfort,” Rom. 15:5; 2 Cor. 1:6-7; 7:7; Phil. 2:1; 2 Thess. 2:16; Philem. 7; in Acts 4:36, RV, “exhortation”; in Heb. 6:18, RV, “encouragement.” See comfort.

2. paramuthia (παραμυθία, 3889), “a comfort, consolation”: see comfort, A, No. 2.

3. paramuthion (παραμύθιον, 3890), “an encouragement, consolation,” Phil. 2:1, rv, in the phrase “consolation of love.” See comfort, A, No. 3.

paramutheomai (παραμυθέομαι, 3888), “to speak soothingly to,” is translated “console,” John 11:19, RV; in v. 31 “were comforting”; in 1 Thess. 2:11 and 5:14, kjv, “comforted” and “comfort,” rv, “encouraged” and “encourage.”

proskleroo (προσκληρόω, 4345), lit., “to assign by lot” (pros, “to,” kleros, “a lot”),

“to allot,” is found in Acts 17:4, “consorted with,” imparting to the passive voice (the form of the verb there) a middle voice significance, i.e., “they joined themselves to,” or “threw in their lot with.” The passive voice significance can be retained by translating (in the stricter sense of the word), “they were allotted” (i.e., by God) to Paul and Silas, as followers or disciples.f

sunomosia (συνωμοσία, 4945) denotes, lit., “a swearing together” (sun, “with,” omnumi, “to swear”), a “being leagued by oath, and so a conspiracy,” Acts 23:13.f

2. parabiazomai (παραβιάζομαι, 3849) primarily denotes “to employ force contrary

to nature and right, to compel by using force” (para, “alongside,” intensive, biazo, “to force”), and is used only of “constraining” by intreaty, as the two going to Emmaus did to Christ, Luke 24:29; as Lydia did to Paul and his companions, Acts 16:15.f

3. sunecho (συνέχω, 4912), “to hold together, confine, secure, to hold fast” (echo, “to have or hold”), “to constrain,” is said (a) of the effect of the word of the Lord upon Paul, Acts 18:5 (kjv, “was pressed in spirit,” rv, “was constrained by the word”); of the effect of the love of Christ, 2 Cor. 5:14; (b) of being taken with a disease, Matt. 4:24; Luke 4:38; Acts 28:8; with fear, Luke 8:37; (c) of thronging or holding in a person, Luke 8:45; being straitened, Luke 12:50; being in a strait betwixt two, Phil. 1:23; keeping a city in on every side, Luke 19:43; keeping a tight hold on a person, as the men who seized the Lord Jesus did, after bringing Him into the High Priest’s house, Luke 22:63; (d) of stopping the ears in refusal to listen, Acts 7:57. Luke uses the word nine times out of its twelve occurrences in the NT See hold, keep, No. (1), press, sick (lie), stop, strait (be in a),

Note: The verb echo, “to have,” with ananke, “a necessity,” is translated “I was constrained,” in Jude 3, RV (kjv, “it was needful”).

anankastos (άναγκαστως, 317), akin to A, No. 1, “by force, unwillingly, by constraint,” is used in 1 Pet. 5:2.!

1. bouleuo (βουλεύω, 1011), used in the middle voice, means (a) “to consult,” Luke 14:31; (b) “to resolve,” John 12:10, kjv, “consulted”; rv, took counsel.” See counsel.

2. sumbouleuo (συμβουλεύω, 4823), “to take counsel together,” is translated “consulted together,” in Matt. 26:4, kjv (rv, “took counsel.”) See counsel.

sumboulion (συμβούλιον, 4824), a word of the Graeco-Roman period (akin to A, No.

2), “counsel, advice,” is translated “consultation” in Mark 15:1 (withpoieo, “to make”), “to hold a consultation”; elsewhere “counsel” in the RV, except in Acts 25:12, where, by metonymy, it means a “council.” See council.

1. analisko (άναλίσκω, 355), “to use up, spend up, especially in a bad sense, to destroy,” is said of the destruction of persons, (a) literally, Luke 9:54 and the RV marg. of

2 Thess. 2:8 (text, “shall slay”); (b) metaphorically, Gal. 5:15 “(that) ye be not consumed (one of another).”!

2. katanalisko (καταναλίσκω, 2654), “to consume utterly, wholly” (kata, intensive), is said, in Heb. 12:29, of God as “a consuming fire.”!

3. aphanizo (άφανίζω, 853), lit., “to cause to disappear, put out of sight,” came to

mean “to do away with” (a, negative, phaino, “to cause to appear”), said of the destructive work of moth and rust, Matt. 6:19-20 (rv, “consume,” kjv, “corrupt”). See CORRUPT, DISFIG URE, PERISH, VANISH.

Note: Dapanao, “to expend, be at an expense,” is translated “consume” in the kjv of Jas. 4:3 (rv, “spend”). See spend.

1. choreo (χωρέω, 5562) signifies (a), lit., “to give space, make room” (chora, “a place”); hence, transitively, “to have space or room for a thing, to contain,” said of the waterpots as “containing” a certain quantity, John 2:6; of a space large enough to hold a number of people, Mark 2:2; of the world as not possible of “containing” certain books, John 21:25; (b) “to go,” Matt. 15:17; “to have place,” John 8:37; “to come,” 2 Pet. 3:9;

(c) metaphorically, “of receiving with the mind,” Matt. 19:11, 12; or “into the heart,” 2 Cor. 7:2. See come (No. 24), go, place, receive, room.!

2. periecho (περιέχω, 4023), lit., “to have round” (pen, “around,” echo, “to have”), means “to encompass, enclose, contain,” as a writing contains details, 1 Pet. 2:6. Some mss. have it in Acts 23:25, lit., “having this form” (the most authentic have echo, “to

have”). For the secondary meaning, “amazed” (kjv, “astonished”), Luke 5:9 (lit., “amazement encompassed,” i.e., seized, him).!

Notes: (1) The verb allegoreo in Gal. 4:24, rv, is translated “contain an allegory” (kjv, “are an allegory”), i.e., they apply the facts of the narrative to illustrate principles. (2) In Eph. 2:15 “the law of commandments contained in ordinances” is, lit., “the law of commandments in ordinances.” (3) In Rom. 2:14, the RV, translating literally, has “the things of the Law”; the kjv inserts the words “contained in.” (4) In 1 Cor. 7:9, for the kjv, “if they cannot contain,” see continency.

1. athleo (άθλέω, 118), “to engage in a contest” (cf. Eng., “athlete”), “to contend in public games,” is used in 2 Tim. 2:5, RV, “contend in the games,” for the kjv, “strive for the masteries.” See strive.!

Note: In 1 Cor. 9:25, the verb agonizomai, “to strive,” is used in the same connection, RV, “striveth in the games.” Cf. No. 3.

2. diakrino (διακρίνω, 1252), lit., “to separate throughout or wholly” (dia, “asunder,”

krino, “to judge,” from a root kri, meaning “separation”), then, to distinguish, decide, signifies, in the middle voice, “to separate oneself from, or to contend with,” as did the circumcisionists with Peter, Acts 11:2; as did Michael with Satan, Jude 9. See RV marg. of v. 22, where the thought may be that of differing in opinion. See differ, discern, DOUBT, JUDGE, PARTIAL, STAGGER, WAVER.

3. epagonizomai (έπαγωνίζομαι, 1864) signifies “to contend about a thing, as a

combatant” (epi, “upon or about,” intensive, agon, “a contest”), “to contend earnestly,” Jude 3. The word “earnestly” is added to convey the intensive force of the preposition.!

1. arkeo (άκάνθινος, 174) primarily signifies “to be sufficient, to be possessed of sufficient strength, to be strong, to be enough for a thing”; hence, “to defend, ward off”; in the middle voice, “to be satisfied, contented with,” Luke 3:14, with wages; 1 Tim. 6:8, with food and raiment; Heb. 13:5, with “such things as ye have”; negatively of Diotrephes, in 3 John 10, “not content therewith.” See enough, suffice, sufficient.

2. suneudokeo (συνευδοκέω, 4909), in 1 Cor. 7:12-13, rv, signifies “to be content”:

1. autarkes (αύτάρκης, 842), as found in the papyri writings, means “sufficient in

oneself” (autos, “self,” arkeo, “see” A), “self-sufficient, adequate, needing no assistance”; hence, “content,” Phil. 4:11.!

2. hikanos (ικανός, 2425), “sufficient,” used with poieo, “to do,” in Mark 15:15, is translated “to content (the multitude),” i.e., to do sufficient to satisfy them. See able.

autarkeia (αύτάρκεια, 841), “contentment, satisfaction with what one has,” is found in 1 Tim. 6:6. For its other meaning “sufficiency,” in 2 Cor. 9:8, see sufficiency.^ CONTENTION, CONTENTIOUS

1. eris (ερις, 2054), “strife, quarrel, especially rivalry, contention, wrangling,” as in

the church in Corinth, 1 Cor. 1:11, is translated “contentions in Titus 3:9, kjv. See DEBATE, STRIFE, VARIANCE.

2. paroxusmos (παροξυσμός, 3948), (Eng., “paroxysm”), lit., “a sharpening,” hence

“a sharpening of the feeling, or action” (para, “beside,” intensive, oxus, “sharp”), denotes an incitement, a sharp contention, Acts 15:39, the effect of irritation; elsewhere in Heb. 10:24, “provoke,” unto love. See provoke.^

3. philoneikia (φιλονεικία, 5379), lit., “love of strife” (phileo, “to love,” neikos, “strife”), signifies “eagerness to contend”; hence, a “contention,” said of the disciples, Luke 22:24. Cf. B, 2.fl

1. amachos (αμαχος, 269), lit., “not fighting” (a, negative, mache, “a fight, combat, quarrel”), primarily signifying “invincible,” came to mean “not contentious,” 1 Tim. 3:3, rv; Titus 3:2 (kjv, “not a brawler,” “no brawlers”).^

2. philoneikos (φιλόνεικος, 5380), akin to A, No. 3, is used in 1 Cor. 11:16.fl In the Sept., Ezek. 3:7, “stubborn.”^

Notes: (1) Eritheia, “contention,” kjv, in Phil. 1:17, is translated “faction,” in the RV.

The phrase hoi ex eritheias, Rom. 2:8, lit., “those of strife,” is rendered “contentious,” in the kjv; rv, factious. See factious, strife.

(2) For agon, “a contest,” “contention,” 1 Thess. 2:2, kjv; conflict, rv, see conflict.

enkrateuomai (έγκρατεύομαι, 1467), en, “in,” kratos, “power, strength,” lit., “to have power over oneself,” is rendered “(if) they have (not) continency” (i.e., are lacking in self-control), in 1 Cor. 7:9, rv; kjv, “can (not) contain”; in 9:25, “is temperate.” See TEMPERATE.fl

1. eis telos, lit., “unto (the) end,” signifies “continual,” in Luke 18:5, of the importunate widow’s applications to the unrighteous judge; see also Matt. 10:22; 24:13; Mark 13:13; John 13:1; 1 Thess. 2:16. Cf. heos telous, lit., “until the end,” 1 Cor. 1:8; 2 Cor. 1:13;fl mechri telous, ditto, Heb. 3:6, 14;fl achri telous, Heb. 6:11; Rev. 2:26.fl

2. diapantos is used of a “period throughout or during which anything is done”; it is said of the disciples’ “continuance” in the Temple after the ascension of Christ, Luke 24:53; of the regular entrance of the priests into the first tabernacle, Heb. 9:6, RV (kjv “always”); of the constant sacrifice of praise enjoined upon believers, Heb. 13:15. See also Matt. 18:10; Mark 5:5; Acts 10:2; 24:16; Rom. 11:10; 2 Thess. 3:16, “at all times.” (See always, No. 3, and Note under No. 3 below).!

3. eis to dienekes, lit., “unto the carried-through” (dia, “through,” enenka, “to carry”), i.e., unto (the) unbroken “continuance,” is used of the continuous priesthood of Christ, Heb. 7:3, and of the “continual” offering of sacrifices under the Law, Heb. 10:1. It is translated “for ever,” in Heb. 10:12, of the everlasting session of Christ at the right hand of God; and in 10:14, of the everlasting effects of His sacrifice upon “them that are sanctified.” See ever.!

Note: No. 2 indicates that a certain thing is done frequently throughout a period; No.

adialeiptos (άδιάλειπτος, 88), “continual, unceasing”: see cease, B.

1. ginomai (γίνομαι, 1096) signifies (a) “to begin to be” (suggesting origin); (b) “to become” (suggesting entrance on a new state); (c) “to come to pass” (suggesting effect); hence with the meaning (c) it is translated “continued” in Acts 19:10. See arise.

2. diateleo (διατελέω, 1300), “to bring through to an end” (dia, “through,” telos, “an end”), “to finish fully” or, when used of time, “continue right through,” is said of “continuing” fasting up to the time mentioned, Acts 27:33.!

4. diameno (διαμένω, 1265), “to continue throughout,” i.e., without interruption (No.

3 with dia, “through”), is said of the dumbness of Zacharias, Luke 1:22, kjv, “remained”; of the “continuance” of the disciples with Christ, Luke 22:28; of the permanency of the truth of the gospel with churches, Gal. 2:5; of the unchanged course of things, 2 Pet. 3:4; of the eternal permanency of Christ, Heb. 1:11. See remain.!

5. emmeno (έμμένω, 1696), “to remain in” (en, “in”), is used of “abiding in a house,” Acts 28:30 (in the best mss.); of “continuing” in the faith, Acts 14:22; in the Law, Gal. 3:10; in God’s covenant, Heb. 8:9.!

6. epimeno (έπιμένω, 1961), lit., “to remain on,” i.e., in addition to (epi, “upon,” and No. 3), “to continue long, still to abide,” is used of “continuing” to ask, John 8:7; to knock, Acts 12:16; in the grace of God, 13:43; in sin, Rom. 6:1; in God’s goodness,

11:22; in unbelief, 11:23 (kjv, “abide”); in the flesh, Phil. 1:24; in the faith, Col. 1:23; in doctrine, 1 Tim. 4:16; elsewhere of abiding in a place. See abide, tarry.

7. parameno (παραμένω, 3887), “to remain by or near” (para, “beside,” and No. 3), hence, “to continue or persevere in anything,” is used of the inability of Levitical priests to “continue,” Heb. 7:23; of persevering in the law of liberty, Jas. 1:25; it is translated “abide” in Phil. 1:25 (2nd clause, in the best mss.), RV [see Note (1)], and in 1 Cor. 16:6 See abide.!

8. prosmeno (προσμένω, 4357), “to remain with” (pros, “with,” and No. 3), “to continue with a person,” is said of the people with Christ, Matt. 15:32; Mark 8:2 (kjv,

“been with”); of “continuing” in supplications and prayers, 1 Tim. 5:5. See abide, CLEAVE (unto), TARRY.

9. proskartereo (προσκαρτερέω, 4342), lit., “to be strong towards” (pros, “towards,” used intensively, and kartereo, “to be strong”), “to endure in, or persevere in, to be continually steadfast with a person or thing,” is used of “continuing” in prayer with others, Acts 1:14; Rom. 12:12; Col. 4:2; in the apostles’ teaching, Acts 2:42; in the Temple, 2:46 (“continuing steadfastly,” RV), the adverb representing the intensive preposition; in prayer and the ministry, 6:4 (rv, “will continue steadfastly”); of Simon Magus with Philip, 8:13. In Mark 3:9 and Acts 10:7, it signifies “to wait on”; in Rom. 13:6, to attend “continually” upon. See attend, instant, wait.!

10. dianuktereuo (διανυκτερεύω, 1273), “to pass the night through” (dia, “through,”

nux, “a night”), “to continue all night,” is found in Luke 6:12, of the Lord in spending all night in prayer.!

Notes: (1) The following are translated by the verb “to continue,” in the kjv, in the places mentioned: diatribo, “to tarry,” (according to inferior mss.) John 11:54; Acts 15:35 (rv, “tarried”); histemi, “to stand,” Acts 26:22 (rv, “stand”): kathizo, “to sit down,” Acts 18:11 (rv, “dwelt”): parateino, “to extend, stretch,” Acts 20:7 (rv, “prolonged”);parameno, “to abide together with,” Phil. 1:25, rv, “abide with”; the kjv, “continue,” translating sumparameno (in some mss.), marks the difference from the

(2) In Rom. 2:7, for kjv, “patient continuance,” the RV has “patience” (lit., “according to patience”).

antilego (άντίλεγω, 483), lit., “to speak against” (anti, “against,” lego, “to speak”), is translated “contradict” in Acts 13:45. See answer, gainsay, speak (against).

antilogia (άντιλογία, 485), akin to A, is translated “contradiction” in the kjv of Heb. 7:7; 12:3, “dispute,” and “gainsaying.” See dispute, gainsay, strife.

bounantion (τουναντίον, 5121), for to enantion, “the contrary, on the contrary or contrariwise,” is used in 2 Cor. 2:7; Gal. 2:7; 1 Pet. 3:9.!

antikeimai (άντίκειμαι, 480), “to be contrary” (anti, “against,” keimai, “to lie”), Gal. 5:17; 1 Tim. 1:10. See adversary.

1. para (παρά, 3844), “beside,” has the meaning “contrary to” in Acts 18:13; Rom. 11:24; 16:17; “other than” in Gal. 1:8.

2. apenanti (άπέναντι, 561), lit., “from over against, opposite to” (apo, “from,”

enantios, “against”), is translated “contrary to” in Acts 17:7; “before” in Matt. 27:24; Rom. 3:18; “over against”; in Matt. 27:61; “in the presence of,” in Acts 3:16.f Note: The most authentic mss. have katenanti, “over against,” in Matt. 21:2.

1. enantios (έναντίος, 1727), “over against” (en, “in,” antios, “against”), is used primarily of place, Mark 15:39; of an opposing wind, Matt. 14:24; Mark 6:48; Acts 27:4; metaphorically, opposed as an adversary, antagonistic, Acts 26:9; 1 Thess. 2:15; Titus 2:8; Acts 28:17, “against.”f

2. hupenantios (ύπεναντίος, 5227), hupo, “under,” and No. 1, opposite to, is used of “that which is contrary to persons,” Col. 2:14, and as a noun, “adversaries,” Heb. 10:27. See ADVERSARY.f

koinonia (κοινωνία, 2842) is twice rendered “contribution,” Rom. 15:26, and 2 Cor. 9:13, rv, (kjv, “distribution). See COMMUNION.

homologoumenos (ομολογουμένως, 3672), “confessedly, by common consent,” akin

to homologeo, “to confess” (homos, “same,” lego, “to speak”), is rendered in 1 Tim. 3:16 “without controversy”; some translate it “confessedly.” See CONFESS, A, No. 1, and B.f

eukairos (εύκαιρος, 2121), lit., “well-timed” (eu, “well,” kairos, “a time, season”), hence signifies “timely, opportune, convenient”; it is said of a certain day, Mark 6:21; elsewhere, Heb. 4:16, “in time of need.” See NEED.f Cf. eukairia, “opportunity,” Matt.

26:16; Luke 22:6;f eukaireo, “to have opportunity,” Mark 6:31; Acts 17:21 (“they spent their time,” marg. “had leisure for nothing else”); 1 Cor. 16:12.

eukairos (εύκαίρως, 2122), “conveniently,” Mark 14:11, is used elsewhere in 2 Tim. 4:2, “in season.”f See season, C.

1. aneko (άνήκω, 433) is rendered “befitting” in Eph. 5:4, for kjv, “convenient”; so in Philem. 8. See befit.

2. katheko (καθήκω, 2520), “to be fitting,” is so translated in Rom. 1:28, rv; kjv, “(not) convenient”; in Acts 22:22, “it is (not) fit.” See FiT.f

This word is not used in the RV, as it does not now express the meaning of the words so translated in the kjv. These are as follows:

2. tropos (τρόπος, 5158), “a turning, a manner,” is translated simply “be ye,” RV in Heb. 13:5, instead of “let your conversation be.” See manner, means, way.

1. strepho (στρέφω, 4762), “to turn,” is translated “be converted” in Matt. 18:3, kjv. See turn.

2. epistrepho (έπιστρέφω, 1994), “to turn about, turn towards” (epi, “towards” and No. 1), is used transitively, and so rendered “convert” (of causing a person to turn) in Jas. 5:19-20. Elsewhere, where the kjv translates this verb, either in the middle voice and intransitive use, or the passive, the RV adheres to the middle voice significance, and translates by “turn again,” Matt. 13:15; Mark 4:12; Luke 22:32; Acts 3:19; 28:27. See come (again), Note (4), go (again), return, turn.

epistrophe (έπιστροφή, 1995), akin to A, No. 2, “a turning about, or round, conversion,” is found in Acts 15:3. The word implies “a turning from and a turning to”; corresponding to these are repentance and faith; cf. “turned to God from idols” (1 Thess. 1:9). Divine grace is the efficient cause, human agency the responding effect.!

ekneuo (έκνεύω, 1593), primarily, “to bend to one side, to turn aside”; then “to take oneself away, withdraw,” is found in John 5:13, of Christ’s “conveying” Himself away from one place to another. Some have regarded the verb as having the same meaning as

ekneo, “to escape,” as from peril, “slip away secretly”; but the Lord did not leave the place where He had healed the paralytic in order to escape danger, but to avoid the applause of the throng.!

1. elencho (έλέγχω, 1651) signifies (a) “to convict, confute, refute,” usually with the suggestion of putting the convicted person to shame; see Matt. 18:15, where more than telling the offender his fault is in view; it is used of “convicting” of sin, John 8:46; 16:8; gainsayers in regard to the faith, Titus 1:9; transgressors of the Law, Jas. 2:9; some texts have the verb in John 8:9; (b) “to reprove,” 1 Cor. 14:24, RV (for kjv, “convince”), for the unbeliever is there viewed as being reproved for, or “convicted” of, his sinful state; so in Luke 3:19; it is used of reproving works, John 3:20; Eph. 5:11, 13; 1 Tim. 5:20; 2 Tim.

4:2; Titus 1:13; 2:15; all these speak of reproof by word of mouth. In Heb. 12:5 and Rev. 3:19, the word is used of reproving by action. See fault, rebuke, reprove.^

2. exelencho (έξελέγχώ, 1827), an intensive form of No. 1, “to convict thoroughly,” is used of the Lord’s future “conviction” of the ungodly, Jude 15.fl

Note: For diakatelencho, “to confute powerfully in disputation,” Acts 18:28 (kjv, “convinced”), see confute.^

katapsucho (καταψύχώ, 2711), Luke 16:24, denotes “to cool off, make cool” (kata, “down,”psucho, “to cool”).fl In the Sept., Gen. 18:4.fl

hupodeigma (ύπόδειγμα, 5262), from hupo, “under,” deiknumi, “to show,” properly denotes “what is shown below or privately”; it is translated “example,” Heb. 8:5, kjv (rv, “copy”). It signifies (a) a sign suggestive of anything, the delineation or representation of a thing, and so, a figure, “copy”; in Heb. 9:23 the RV has “copies,” for the kjv, “patterns”; (b) an example for imitation, John 13:15; Jas. 5:10; for warning, Heb. 4:11; 2 Pet. 2:6 (kjv “ensample”). See example, pattern.^

Note: Cf. hupogrammos (hupo, “under,” grapho, “to write”), “an underwriting, a writing copy, an example,” is used in 1 Pet. 2:21.

korban (κορβαν, 2878) signifies (a) “an offering,” and was a Hebrew term for any sacrifice, whether by the shedding of blood or otherwise; (b) “a gift offered to God,” Mark 7:11.fl Jews were much addicted to rash vows; a saying of the rabbis was, “It is hard for the parents, but the law is clear, vows must be kept.” The Sept. translates the word by doron, “a gift.” See korbanas, under treasury, Matt. 27:6.fl CORD

schoinion (σχοινίον, 4979), “a cord or rope,” a diminutive of schoinos, “a rush, bulrush,” meant a “cord” made of rushes; it denotes (a) “a small cord,” John 2:15 (plural), (b) “a rope,” Acts 27:32 See ROPE.fl

1. sitos (σίτος, 4621), “wheat, corn”; in the plural, “grain,” is translated “corn” in Mark 4:28; “wheat,” Matt. 3:12; 13:25, 29-30; Luke 3:17; 12:18 (some mss. have genemata, “fruits,” here); 16:7; 22:31; John 12:24; Acts 27:38; 1 Cor. 15:37; Rev. 6:6; 18:13. See WHEAT.fl

2. sition (σίτος, 4621⁴), “corn, grain,” a diminutive of No. 1, is found in Acts 7:12.fl

3. sporimos (σπόριμος, 4702), lit., “sown, or fit for sowing” (speiro “to sow, scatter seed”), denotes, in the plural, “sown fields, fields of grain, cornfields,” Matt. 12:1, rv; Mark 2:23; Luke 6:1 (cf. spora, 1 Pet. 1:23,! and sporos, “seed”).!

4. stachus (στάχυς, 4719) means “an ear of grain,” Matt. 12:1; Mark 2:23; 4:28; Luke 6:1. Cf. the name Stachys in Rom. 16:9.!

Notes: (1) Aloao, “to thresh,” from alon, “a threshing-floor,” is translated “treadeth out (the) corn,” in 1 Cor. 9:9-10 and 1 Tim. 5:18. Cf. thresh, tread.!

(2) Kokkos, “a grain” (its regular meaning), is translated “corn” in the kjv of John 12:24 (rv, “grain”). See grain.

1. gonia (γωνία, 1137), “an angle” (Eng., “coign”), signifies (a) “an external angle,” as of the “corner” of a street, Matt. 6:5; or of a building, 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet. 2:7, “the corner stone or head-stone of the corner” (see below); or the four extreme limits of the earth, Rev. 7:1; 20:8; (b) “an internal corner,” a secret place, Acts 26:26. See quarter.!

2. arche (άρχή, 746), “a beginning” (its usual meaning), “first in time, order, or place,” is used to denote the extremities or “corners” of a sheet, Acts 10:11; 11:5. See BEGINNING.

Note: For the adjective akrogoniaios (from akros, “extreme, highest,” and No. 1), “a chief corner stone,” see chief. They were laid so as to give strength to the two walls with which they were connected. So Christ unites Jew and Gentile, Eph. 2:20; again, as one may carelessly stumble over the “corner stone,” when turning the “corner,” so Christ proved a stumbling stone to Jews, 1 Pet. 2:6.

1. diorthoma (διόρθωσις, 1357v) signifies “a reform, amendment, correction,” lit., “a making straight” (dia, “through,” orthoo, “to make straight”). In Acts 24:2, lit., “reformations come about (or take place, lit., ‘become’),” the rv has “evils are corrected,” kjv, “worthy deeds are done”; there is no word for “worthy” or for “deeds” in

the original. Some texts have katorthoma, which has the same meaning.! See diorthosis, “reformation,” Heb. 9:10.!

2. epanorthosis (έπανόρθωσις, 1882), lit., “a restoration to an upright or right state”

(epi, “to,” ana, “up, or again,” and orthoo, see No. 1), hence, “correction,” is used of the Scripture in 2 Tim. 3:16, referring to improvement of life and character.!

3. paideutes (παιδευτής, 3810) has two meanings, corresponding to the two meanings of the verb paideuo (see below) from which it is derived, (a) “a teacher, preceptor,

corrector,” Rom. 2:20 (kjv, “instructor”), (b) “a chastiser,” Heb. 12:9, rendered “to chasten” (kjv, “which corrected”; lit., “chastisers”). See instructor.!

paideuo (άνάπτω, 381), “to train up a child” (pais), is rendered “correcting in 2 Tim. 2:25, rv, kjv, “instructing.” See CHASTEN.

CORRUPT, verb and adjective. CORRUPTION, CORRUPTIBLE, INCORRUPTION, INCORRUPTIBLE

1. kapeleuo (καπήλεύω, 2585) primarily signifies “to be a retailer, to peddle, to hucksterize” (from kapelos, “an inn-keeper, a petty retailer, especially of wine, a huckster, peddler,” in contrast to emporos, “a merchant”); hence, “to get base gain by dealing in anything,” and so, more generally, “to do anything for sordid personal advantage.” It is found in 2 Cor. 2:17, with reference to the ministry of the gospel. The significance can be best ascertained by comparison and contrast with the verb doloo in 4:2 (likewise there only in the NT), “to handle deceitfully.” The meanings are not identical. while both involve the deceitful dealing of adulterating the word of truth, kapeleuo has the broader significance of doing so in order to make dishonest gain. Those to whom the apostle refers in 2:17 are such as make merchandise of souls through covetousness (cf. Titus 1:11; 2 Pet. 2:3, 14-15; Jude 11, 16; Ezek. 13:19); accordingly “hucksterizing” would be the most appropriate rendering in this passage, while “handling

deceitfully” is the right meaning in 4:2. See Trench, Syn. Sec.lxii.! In Isa. 1:22, the Sept. has “thy wine-merchants” (kapeloi, “hucksterizer”).!

2. phtheiro (φθείρω, 5351) signifies “to destroy by means of corrupting,” and so “bringing into a worse state”; (a) with this significance it is used of the effect of evil company upon the manners of believers, and so of the effect of association with those who deny the truth and hold false doctrine, 1 Cor. 15:33 (this was a saying of the pagan poet Menander, which became a well known proverb); in 2 Cor. 7:2, of the effects of dishonorable dealing by bringing people to want (a charge made against the apostle); in 11:3, of the effects upon the minds (or thoughts) of believers by “corrupting” them “from the simplicity and the purity that is toward Christ”; in Eph. 4:22, intransitively, of the old nature in waxing “corrupt,” “morally decaying, on the way to final ruin” (Moule), “after the lusts of deceit”; in Rev. 19:2, metaphorically, of the Babylonish harlot, in “corrupting” the inhabitants of the eanh by her false religion.

(b) with the significance of destroying, it is used of marring a local church by leading it away from that condition of holiness of life and purity of doctrine in which it should abide, 1 Cor. 3:17 (kjv, “defile”), and of God’s retributive destruction of the offender who is guilty of this sin (id.); of the effects of the work of false and abominable teachers upon themselves, 2 Pet. 2:12 (some texts have kataphtheiro; kjv, “shall utterly perish”), and Jude 10 (kjv, “corrupt themselves.” rv, marg., “are corrupted”). See defile and destroy.!

3. diaphtheiro (διαφθείρω, 1311), dia, “through,” intensive, and No. 2, “to corrupt utterly, through and through,” is said of men “corrupted in mind,” whose wranglings result from the doctrines of false teachers, 1 Tim. 6:5 (the kjv wrongly renders it as an adjective, “corrupt”). It is translated “destroyeth” instead of “corrupteth,” in the RV of Luke 12:33, of the work of a moth, in Rev. 8:9, of the effect of divine judgments hereafter upon navigation; in 11:18, of the divine retribution of destruction upon those who have destroyed the earth; in 2 Cor. 4:16 it is translated “is decaying,” said of the human body. See destroy, PERiSH.f

4. kataphtheiro (καταφθείρω, 2704), kata, “down,” intensive, and No. 2, is said of men who are reprobate concerning the faith, “corrupted in mind” (kjv, “corrupt”), 2 Tim. 3:8. For 2 Pet. 2:12, RV, “shall be destroyed,” see No. 2.f

5. sepo (σήπω, 4595) signifies “to make corrupt, to destroy”; in the passive voice with middle sense, “to become corrupt or rotten, to perish,” said of riches, Jas. 5:2, of the gold and silver of the luxurious rich who have ground down their laborers. The verb is derived from a root signifying “to rot off, drop to pieces.”f

1. phthora (φθορά, 5356), connected withphtheiro, No. 2, above, signifies “a bringing or being brought into an inferior or worse condition, a destruction or corruption.” It is used (a) physically, (1) of the condition of creation, as under bondage, Rom. 8:21; (2) of the effect of the withdrawal of life, and so of the condition of the human body in burial, 1 Cor. 15:42; (3) by metonymy, of anything which is liable to “corruption,” 1 Cor. 15:50; (4) of the physical effects of merely gratifying the natural desires and ministering to one’s own needs or lusts, Gal. 6:8, to the flesh in contrast to the Spirit, “corruption” being antithetic to “eternal life”; (5) of that which is naturally shortlived and transient, Col. 2:22, “perish”; (b) of the death and decay of beasts, 2 Pet. 2:12, RV, “destroyed” (first part of verse; lit., “unto ... destruction”); (c) ethically, with a moral significance, (1) of the effect of lusts, 2 Pet. 1:4; (2) of the effect upon themselves of the work of false and immoral teachers, 2 Pet. 2:12, RV, “destroying”; kjv, “corruption,” and verse 19. See destroy, PERiSH.f

Note: There is nothing in any of these words suggesting or involving annihilation.

2. diaphthora (διαφθορά, 1312), an intensified form of No. 1, “utter or thorough corruption,” referring in the NT to physical decomposition and decay, is used six times, five of which refer, negatively, to the body of God’s “Holy One,” after His death, which body, by reason of His absolute holiness, could not see “corruption,” Acts 2:27, 31; 13:34-35, 37; once it is used of a human body, that of David, which, by contrast, saw “corruption,” Acts 13:36.f

3. aphtharsia (άφθαρσία, 861), “incorruption,” a, negative, with A, No. 2, is used (a) of the resurrection body, 1 Cor. 15:42, 50, 53-54; (b) of a condition associated with glory and honor and life, including perhaps a moral significance, Rom. 2:7; 2 Tim. 1:10; this is wrongly translated “immortality” in the kjv; (c) of love to Christ, that which is sincere and undiminishing, Eph. 6:24 (translated “uncorruptness”). See immortality, SINCERITY.f

4. aphthoria (φθορά, 5356d), similar to No. 3, “uncorruptness, free from (moral)

taint,” is said of doctrine, Titus 2:7 (some texts have adiaphthoria, the negative form of No. 2, above).!

1. phthartos (φθαρτός, 5349), “corruptible,” akin to A, No. 2, is used (a) of man as being mortal, liable to decay (in contrast to God), Rom. 1:23; (b) of man’s body as death-doomed, 1 Cor. 15:53-54; (c) of a crown of reward at the Greek games, 1 Cor. 9:25; (d) of silver and gold, as specimens or “corruptible” things, 1 Pet. 1:18; (e) of natural seed, 1 Pet. 1:23.!

2. apthartos (αφθαρτος, 862), “not liable to corruption or decay, incorruptible” (a, negative, and A, No. 2), is used of (a) God, Rom. 1:23; 1 Tim. 1:17 (kjv, “immortal”);

(b) the raised dead, 1 Cor. 15:52; (c) rewards given to the saints hereafter, metaphorically described as a “crown,” 1 Cor. 9:25; (d) the eternal inheritance of the saints, 1 Pet. 1:4;

(e) the Word of God, as “incorruptible” seed, 1 Pet. 1:23; (f) a meek and quiet spirit, metaphorically spoken of as “incorruptible” apparel, 1 Pet. 3:4. See immortal.!

3. sapros (σαπρός, 4550), “corrupt,” akin to sepo, A, No. S; see bad, No. 3.

Note: (1) Trench, Syn. Sec.lxviii, contrasts this with amarantos, and amarantinos, “unwithering, not fading away,” 1 Pet. 1:4; 5:4. These are, however, distinct terms (see fade) and are not strictly synonymous, though used in the same description of the heavenly inheritance.

1. dapane (δαπάνη, 1160), “expense, cost” (from dapto, “to tear”; from a root dapU meaning “to divide”), is found in Luke 14:28, in the Lord’s illustration of counting the “cost” of becoming His disciple. Cf. dapanao, “to spend,” and its compounds, under CHARGE, SPEND.!

2. timiotes (τιμιότης, 5094), “costliness” (from timios, “valued at great price,

precious”; see No. 3, below), is connected with time, “honor, price,” and used in Rev. 18:19, in reference to Babylon.!

1. timios (τίμιος, 5093), akin to A, No. 2, is translated “costly” in 1 Cor. 3:12, of “costly” stones, in a metaphorical sense (kjv, “precious”). Cf. Rev. 17:4; 18:12, 16; 21:19. See dear, honorable, precious, reputation.

2. poluteles (πολυτελής, 4185), primarily, “the very end or limit” (frompolus, “much,” telos, “revenue”), with reference to price, of highest “cost,” very expensive, is

d Derivatives or roots of other words not listed in Strong’s are indicated with with a “d” following the number (for instance, genema, a derivative of Ginomai, is 1096d).

said of spikenand, Mark 14:3; raiment, 1 Tim. 2:9; metaphorically, of a meek and quiet spirit, 1 Pet. 3:4, “of great price”; cf. No. 1 and A, No. 2, above. See precious, PRiCE.fl

3. polutimos (πολύτιμος, 4186), lit., “of great value” (see A, No. 2 and B, No. 1), is used of a pearl, Matt. 13:46; of spikenard, John 12:3 (RV, “very precious,” kjv “very costly”). See PRiCE.fl The comparativepolutimo (v.lio) teros, “much more precious,” is used in 1 Pet. 1:7.fl

1. klinidion (κλινίδιον, 2826), “a small bed,” a diminutive form of kline, “a bed”

(from klino, “to incline, recline”), is used in Luke 5:19, 24 of the “bed” (kline, in v. 18) on which the palsied man was brought. See BED.fl

1. echo (εχώ, 2192), “to have,” is rendered “could” in Mark 14:8, “she hath done what she could,” lit., “she hath done what she had.” See have.

2. ischuo (ισχύώ, 2480), “to have strength,” is translated in Mark 14:37 “couldest thou not.” See able.

Notes: (1) Emblepo in Acts 22:11, lit., “I was not seeing,” is translated “I could not see.” See behold.

1. sumboulion (συμβούλιον, 4824), “a uniting in counsel” (sun, “together,” boule, “counsel, advice”), denotes (a) “counsel” which is given, taken and acted upon, e.g.,

Matt. 12:14, RV, “took counsel,” for kjv, “held a council”; 22:15; hence (b) “a council,” an assembly of counsellors or persons in consultation, Acts 25:12, of the “council” with which Festus conferred concerning Paul. The governors and procurators of provinces had a board of advisers or assessors, with whom they took “counsel,” before pronouncing judgment. See consultation.

2. sunedrion (συνέδριον, 4892), properly, “a settling together” (sun, “together,”

hedra, “a seat”), hence, (a) “any assembly or session of persons deliberating or adjusting,” as in the Sept. of Ps. 26:4 (lit., “with a council of vanity”); Prov. 22:10; Jer. 15:17, etc.; in the NT, e.g., Matt. 10:17; Mark 13:9; John 11:47, in particular, it denoted (b) “the Sanhedrin,” the Great Council at Jerusalem, consisting of 71 members, namely, prominent members of the families of the high priest, elders and scribes. The Jews trace the origin of this to Num. 11:16. The more important causes came up before this tribunal. The Roman rulers of Judea permitted the Sanhedrin to try such cases, and even to pronounce sentence of death, with the condition that such a sentence should be valid only if confirmed by the Roman procurator. In John 11:47, it is used of a meeting of the Sanhedrin; in Acts 4:15, of the place of meeting.

3. bouleutes (βουλευτης, 1010): Joseph of Arimathaea is described as “a councillor of honorable estate,” Mark 15:43, rv; cf. Luke 23:50 (not as kjv, “counsellor”).^

2. sumboulos (σύμβουλος, 4825), “a councillor with,” occurs in Rom. 11:34.!

1. bouleuo (βουλεύω, 1011), “to take counsel, to resolve,” is used in the middle voice

in the NT, “took counsel” in Acts 5:33, kjv (rv translates boulomai); both in 27:39; in Luke 14:31, rv “take counsel” (kjv, “consulteth”); in John 11:53, kjv and rv (so the best mss.); 12:10, RV, “took counsel,” for kjv, “consulted”; in 2 Cor. 1:17 (twice), “purpose.” See consult, minded, purpose.!

2. sumbouleuo (συμβουλεύω, 4823), in the active voice, “to advise, to counsel,” john 18:14, “gave counsel”; in Rev. 3:18, “I counsel”; in the middle voice, “to take counsel, consult,” Matt. 26:4, RV, “took counsel together,” for kjv, “consulted”; Acts 9:23, “took counsel” (rv adds “together”); in some mss. John 11:53. See consult.!

1. echo (εχω, 2192), “to have, to hold”; then, “to hold in the mind, to regard, to count,” has this significance in Matt. 14:5, “they counted Him as a prophet”; Philem. 17, “If then thou countest me a partner”; Mark 11:32, kjv, (rv, “hold”); Acts 20:24, kjv. See ABLE.

2. hegeomai (ήγέομαι, 2233), primarily, “to lead the way”; hence, “to lead before the mind, account,” is found with this meaning in Phil. 2:3, RV (kjv, “esteem”); 2:6, RV (kjv, “thought”); 2:25 (kjv, “supposed”); Phil. 3:7-8; 2 Thess. 3:15; 1 Tim. 1:12; 6:1; Heb. 10:29; Jas. 1:2; Heb. 11:11 (kjv, “judged”); 2 Pet. 2:13; 3:9. See account.

3. logizomai (λογίζομαι, 3049), “to reckon,” is rendered “count” in 2 Cor. 10:2, RV (kjv, “think”); “counted” in the kjv of Rom. 2:26; 4:3, 5; 9:8 (RV, “reckoned”).

4. psephizo (ψηφίζω, 5585), akin to psephos, “a stone,” used in voting, occurs in Luke 14:28; Rev. 13:18.!

5. sumpsephizo (συμψηφίζω, 4860), “to count up,” occurs in Acts 19:19.!

Note: In Jas. 5:11, makarizo, “to pronounce blessed,” is rendered “count ... happy,” kjv (rv, “call ...”). For kataxioo see account, No. 5. For “descent is counted” see

1. opsis (οψις, 3799): only Rev. 1:16 has “countenance.” See appearance.

2. prosopon (πρόσωπον, 4383), is translated “countenance” in Luke 9:29; Acts 2:28, and in the kjv of 2 Cor. 3:7 (rv, “face”). See appearance.

Notes: (1) In Acts 13:24prosopon is translated “before” (lit., “before the presence of His coming”).

(2) Skuthropos, “of a sad countenance” (skuthros, “gloomy, sad,” ops, “an eye”), is used in Matt. 6:16 and Luke 24:17, “sad.”

(3) Stugnazo, “to be or become hateful, gloomy, in aspect,” is translated “his countenance fell,” Mark 10:22, RV (kjv, “he was sad”). It is used of the heaven or sky in Matt. 16:3, “lowring.” See lowring.!

1. agros ( γρός, 68) denotes “a field, especially a cultivated field”; hence, “the country” in contrast to the town (Eng., “agrarian, agriculture”), e.g., Mark 5:14, 6:36; 15:21; 16:12; Luke 8:34; 9:12 (plural, lit., “fields”); 23:26; a piece of ground, e.g., Mark 10:29; Acts 4:37. See farm.

2.patris (πατρίς, 3968) primarily signifies “one’s fatherland, native country, of one’s own town,” Matt. 13:54, 57; Mark 6:1, 4; Luke 4: 23-24; John 4:44; Heb. 11:14.!

3. chora (χώρα, 5561) properly denotes “the space lying between two limits or places”; accordingly it has a variety of meanings: “country,” Matt. 2:12; 8:28; Mark 1:5, RV (kjv, “land”); 5:1, 10; Luke 2:8; 8:26; 15:13-14, RV (kjv, land), 15; 19:12; 21:21;

Acts 10:39, RV (kjv, “land”); 12:20; 26:20, RV (kjv, “coasts”); 27:27; in Mark 6:55 (in the best mss.) and Acts 18:23, rv, region. See coast, field, ground, land, region.

4. perichoros (περίχωρος, 4066), peri, “around,” and No. 3, signifies “country round about,” Luke 8:37; “country about,” Luke 3:3, kjv (rv, “region round about”); in Matt. 14:35 and Luke 4:37, kjv, “country round about” (RV, “region round about”); Matt. 3:5; Mark 1:28; Luke 4:14; 7:17; Acts 14:6. See region.!

5. meros (μέρος, 3313), “a part,” is rendered “country” in Acts 19:1, RV.

1. anoterikos (άνωτερικός, 510), “upper,” is used in the plural in Acts 19:1, to denote “upper regions,” with kjv, “coast,” RV, “country,” i.e., the high central plateau, in contrast to the roundabout way by the river through the valley. See coast.!

2. oreinos (ορεινός, 3714), “hilly” (from oros, “a hill, mountain”), is translated “hill country” in Luke 1:39, 65.!

apodemeo (άποδήμέω, 589) signifies “to go or travel into a far country,” lit., “to be

away from one’s people” (apo, “from,” demos, “a people”), Matt. 21:33; 25:14; in v. 15 the verb is translated in the RV, “went on his journey” (kjv, “took his journey”); Mark 12:1; Luke 20:9, “went into another country,” RV. In Luke 15:13 both versions translate by “took his journey” (“into a far country” being separately expressed); see journey.!

Cf. apodemos, lit., “away from one’s own people, gone abroad,” Mark 13:34.!

Notes: (1) Ge, “earth, land,” is translated “country” in the kjv of Matt. 9:31 and Acts 7:3; rv, land. See land.

(2) Genos, “a race,” is mistranslated “country” in the kjv of Acts 4:36 (rv, “by race”). See below.

1. genos (γένος, 1085) properly denotes “an offspring”; then, “a family”; then, “a race, nation; otherwise, a kind or species”; it is translated “countrymen,” in 2 Cor. 11:26, in Paul’s reference to his fellow-nationals; so in Gal. 1:14, RV, for kjv, “nation. See BEGET.

2. sumphuletes (συμφυλέτης, 4853), lit., “a fellow-tribesman” (sun, “with,”phule, “a tribe, race, nation, people”), hence, one who is of the same people, a fellow-countryman, is found in 1 Thess. 2:14.f

Note: The word “coupled” is inserted in italics in 1 Pet. 3:2, the more adequately to express the original, which is, lit., “your chaste behavior in fear.”

tharsos (θάρσος, 2294), akin to tharseo, “to be of good cheer,” is found in Acts 28:15.f

tharreo (θαρρέω, 2292) is translated by some form of the verb “to be of good courage,” in the RV in five of the six places where it is used: 2 Cor. 5:6, “being of good courage” (kjv, “we are ... confident”); 5:8, “we are of good courage” (kjv, “we are confident”); 7:16, “I am of good courage” (kjv, “I have confidence”); 10:1, “I am of good courage” (kjv, “I am bold”); 10:2, “show courage” (kjv, “be bold”); Heb. 13:6, “with good courage,” lit., “being of good courage” (kjv, “boldly”). See bold, CONFIDENCE.f

1. aion (αιών, 165), “an age” (see age), is sometimes wrongly spoken of as a “dispensation,” which does not mean a period of time, but a mode of dealing. It is translated “course” in Eph. 2:2, “the course of this world,” i.e., the cycle or present round of things. See age, eternal, ever, world.

2. dromos (δρόμος, 1408), properly, “a running, a race” (from edramon, “to run”), hence, metaphorically, denotes “a career, course of occupation, or of life,” viewed in a special aspect, Acts 13:25; 20:24; 2 Tim. 4:7.f

3. ephemeria (έφημερία, 2183), primarily, “daily service,” as, e.g., in the Sept. of 2

Chron. 13:11 (from epi, “upon, or by,” hemera, “a day,” Eng., “ephemeral”), hence denoted a “class,” or “course,” into which the priests were divided for the daily service in the Temple, each “class” serving for seven days (see 1 Chron. 9:25). In the NT it is used in Luke 1:5, 8.f

4. trochos (τροχός, 5164), “a wheel,” is translated “wheel” in Jas. 3:6, RV, with metaphorical reference to the round of human activity (kjv, “course”), as a glowing axle would set on fire the whole wooden wheel.!

choreo (χωρέω, 5562), “to make room for, to go forward,” is rendered “hath not free course,” in John 8:37, rv (kjv, “hath no place”). See come, No. 24.

Notes: (1) Connected with dromos, A, No. 2, is euthudromeo, “to make (or run) a straight course” (euthus, “straight”), Acts 16:11 and 21:1.! (2) In 2 Thess. 3:1, trecho, “to run” (rv), is translated “have free course” (kjv).! (3) In 1 Cor. 14:27, ana meros, “by

turn,” “in turn” (rv), is rendered “by course” (kjv). (4) Forploos, “a sailing or voyage, course,” Acts 21:7, kjv (rv, voyage), see voyage.

1. agoraios (άγοραιος, 60) is an adjective, “signifying pertaining to the agora, any place of public meeting, and especially where trials were held,” Acts 19:38; the rv translates the sentence “the courts are open”; a more literal rendering is “court days are kept.” In Acts 17:5 it is translated in the RV, “rabble”; kjv, “baser sort,” lit., “frequenters of the markets.” See baser.!

2. aule (αύλή, 833), primarily, “an uncovered space around a house, enclosed by a wall, where the stables were,” hence was used to describe (a) “the courtyard of a house”; in the OT it is used of the “courts” of the tabernacle and Temple; in this sense it is found in the NT in Rev. 11:2; (b) “the courts in the dwellings of well-to-do folk,” which usually had two, one exterior, between the door and the street (called the proaulion, or “porch,” Mark 14:68.!), the other, interior, surrounded by the buildings of the dwellings, as in Matt. 26:69 (in contrast to the room where the judges were sitting); Mark 14:66; Luke 22:55; kjv, “hall”; RV “court” gives the proper significance, Matt. 26:3, 58; Mark 14:54; 15:16 (rv, “Praetorium”); Luke 11:21; John 18:15. It is here to be distinguished from the Praetorium, translated “palace.” See hall, palace. For the other meaning “sheepfold,” John 10:1, 16, see fold.!

3. basileion (βασίλειον, 933), an adjective meaning “royal,” signifies, in the neuter plural, “a royal palace,” translated “kings’ courts” in Luke 7:25; in the singular, 1 Pet.

tapeinophron, “lowlyminded,” is used in 1 Pet. 3:8, “be courteous,” kjv (rv, “humble-minded”).!

1. philophronos (φιλοφρόνως, 5390), lit., “friendly,” or, more fully, “with friendly

thoughtfulness” (philos, “friend,” phren, “the mind”), is found in Acts 28:7, of the hospitality showed by Publius to Paul and his fellow-shipwrecked travelers.!

Note: Some mss. have the corresponding adjective philophron, “courteous,” in 1 Pet. 3:8; the most authentic mss. have tapeinophron, “humble-minded.”

2. philanthropos (φιλανθρώπως, 5364) is translated “courteously” in Acts 27:3, kjv; rv, “kindly” (Eng., “philanthropically”). See kindly.!

1. anepsios (άνέψιος, 431), in Col. 4:10 denotes a “cousin” rather than a nephew (kjv, “sister’s son”). “Cousin” is its meaning in various periods of Greek writers.! In this sense it is used in the Sept., in Num. 36:11.! In later writings it denotes a nephew; hence the kjv rendering. As Lightfoot says, there is no reason to suppose that the apostle would have used it in any other than its proper sense. We are to understand, therefore, that Mark was the cousin of Barnabas. See sister.

2. sungenis (συγγενής, 4773v), in Luke 1:36 (so in the most authentic mss.) and

sungenes in v. 58 (plural), kjv, “cousin” and “cousins,” respectively signify “kinswoman” and “kinsfolk,” (RV); so the RV and kjv in 2:44 and 21:16. The word lit. signifies “born with,” i.e., of the same stock, or descent; hence “kinsman, kindred.” See KIN, KINSFOLK, KINSWOMAN.

diatheke (διαθήκη, 1242) primarily signifies “a disposition of property by will or otherwise.” In its use in the Sept., it is the rendering of a Hebrew word meaning a “covenant” or agreement (from a verb signifying “to cut or divide,” in allusion to a sacrificial custom in connection with “covenant-making,” e.g., Gen. 15:10, “divided” Jer. 34:18-19). In contradistinction to the English word “covenant” (lit., “a coming together”), which signifies a mutual undertaking between two parties or more, each binding himself to fulfill obligations, it does not in itself contain the idea of joint obligation, it mostly signifies an obligation undertaken by a single person. For instance, in Gal. 3:17 it is used as an alternative to a “promise” (vv. 16-18). God enjoined upon Abraham the rite of circumcision, but His promise to Abraham, here called a “covenant,” was not conditional upon the observance of circumcision, though a penalty attached to its nonobservance.

“The NT uses of the word may be analyzed as follows: (a) a promise or undertaking, human or divine, Gal. 3:15; (b) a promise or undertaking on the part of God, Luke 1:72; Acts 3:25; Rom. 9:4; 11:27; Gal. 3:17 Eph. 2:12; Heb. 7:22; 8:6, 8, 10; 10:16; (c) an agreement, a mutual undertaking, between God and Israel, see Deut. 29-30 (described as a ‘commandment,’ Heb. 7:18, cf. v. 22); Heb. 8:9; 9:20; (d) by metonymy, the token of the covenant, or promise, made to Abraham, Acts 7:8, (e) by metonymy, the record of the covenant, 2 Cor. 3:14; Heb. 9:4; cf. Rev. 11:19; (f) the basis, established by the death of Christ, on which the salvation of men is secured, Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 10:29; 12:24; 13:20.

“This covenant is called the ‘new,’ Heb. 9:15, the ‘second,’ 8:7, the ‘better,’ 7:22. In Heb. 9:16-17, the translation is much disputed. There does not seem to be any sufficient reason for departing in these verses from the word used everywhere else. The English

word ‘Testament’ is taken from the titles prefixed to the Latin Versions”*.^ See TESTAMENT.

suntithemi (συντίθεμαι, 4934), lit., “to put together,” is used only in the middle voice in the NT, and, means “to determine, agree,” John 9:22 and Acts 23:20; “to assent,” Acts 24:9; “to covenant,” Luke 22:5. See agree, assent.^

Note: In Matt. 26:15 the kjv translates histemi, “to place (in the balances),” i.e., to weigh, “they covenanted with”; RV, “they weighed unto.”

asunthetos (άσύνθετος, 802), from suntithemi (see above), with the negative prefix a hence signifies “not covenant-keeping,” i.e., refusing to abide by “covenants” made, “covenant-breaking,” faithless, Rom. 1:31.fl

In the Sept. it is found in Jer. 3:8-11.fl Cf. the corresponding verb asuntithemi, in the

Sept. of Ps. 73:15, “to deal treacherously” (rv), and the noun asunthesua, “transgression, or covenant-breaking,” e.g., Ezra 9:2, 4; 10:6.

Note: Trench, Syn. Sec.lii, notes the distinction between asunthetos and aspondos, “implacable,” the latter, in 2 Tim. 3:3 only, being derived from sponde, “a sacrificial

libation,” which accompanied treaty-making; hence, with the negative prefix a, “without a treaty or covenant,” thus denoting a person who cannot be persuaded to enter into a “covenant.” He points out that asunthetos presumes a state of peace interrupted by the

unrighteous, aspondos a state of war, which the implacable refuse to terminate equitably. The words are clearly not synonymous.

1. kalupto (καλύπτώ, 2572) signifies “to cover,” Matt. 8:24; 10:26; Luke 8:16; 23:30; Jas. 5:20 (rv); 1 Pet. 4:8; to veil, in 2 Cor. 4:3 (rv; kjv, “hid). See HiDE.fl

Note: Cf. the corresponding noun kalumma, “a veil,” 2 Cor. 3:13-16. See VEiL.fl

2. epikalupto (έπικαλύπτώ, 1943), “to cover up or over” (epi, “over”), is used in Rom. 4:7, lit., “whose sins are covered over.”fl Cf. epikalumma, “a cloke,” 1 Pet. 2:16.fl

3. perikalupto (περικαλύπτώ, 4028), “to cover around” (pen, “around”), e.g., the face, and so, to blindfold, is translated “cover” in Mark 14:65, “blindfold” in Luke 22:64. In Heb. 9:4, it signifies “to overlay.” See blindfold, overlay.^

4. sunkalupto (συγκαλύπτώ, 4780), lit., “to cover together”; the sun-, however, is intensive, and the verb signifies “to cover wholly, to cover up,” Luke 12:2.fl

5. katakalupto (κατακαλύπτώ, 2619), “to cover up” (kata, intensive), in the middle voice, “to cover oneself,” is used in 1 Cor. 11:6-7 (RV, “veiled”).^

Note: In 1 Cor. 11:4, “having his head covered” is, lit., “having (something) down the head.”

1. peribolaion (περιβόλαιον, 4018) lit. denotes “something thrown around” (peri,

“around,” ballo, “to throw”); hence, “a veil, covering,” 1 Cor. 11:15 (marg.), or “a mantle around the body, a vesture,” Heb. 1:12. See clothing, Note (1), vesture.!

2. skepasma (σκέπασμα, 4629), “a covering” (skepa o, “to cover”), strictly, “a roofing,” then, “any kind of shelter or covering,” is used in the plural in 1 Tim. 6:8 (kjv, “raiment”; RV, “covering”).!

1. epithumeo (έπιθυμέω, 1937), “to fix the desire upon” (epi, “upon,” used intensively, thumos, “passion”), whether things good or bad; hence, “to long for, lust

after, covet,” is used with the meaning “to covet evilly” in Acts 20:33, of “coveting money and apparel”; so in Rom. 7:7; 13:9. See desire, fain, lust.

2. zeloo (ζήλόω, 2206) is rendered “covet earnestly,” in 1 Cor. 12:31, kjv; rv,

“desire earnestly,” as in 14:39 (kjv “covet”). See affect, desire, envy, jealous, zealous.

3. orego (ορέγομαι, 3713), “to stretch after,” is rendered “covet after” in 1 Tim. 6:10, kjv; rv. “reaching after.” See desire, reach.

1. epithumetes (έπιθυμήτής, 1938), “a luster after” (akin to A, No. 1), is translated in

2. epithumia (έπιθυμία, 1939) denotes “coveting,” Rom. 7:7-8, rv; kjv, “lust” and “con cupiscence”; the commandment here referred to convicted him of sinfulness in his desires for unlawful objects besides that of gain. See desire, lust.

3. pleonexia (πλεονεξία, 4124), “covetousness,” lit., “a desire to have more” (pleon,

“more,” echo, “to have”), always in a bad sense, is used in a general way in Mark 7:22 (plural, lit., “covetings,” i.e., various ways in which “covetousness” shows itself); Rom. 1:29; Eph. 5:3; 1 Thess. 2:5. Elsewhere it is used, (a) of material possessions, Luke 12:15; 2 Pet. 2:3; 2 Cor. 9:5 (RV, “extortion”), lit., “as (a matter of) extortion” i.e., a gift which betrays the giver’s unwillingness to bestow what is due; (b) of sensuality, Eph. 4:19, “greediness”; Col. 3:5 (where it is called “idolatry”); 2 Pet. 2:14 (kjv, “covetous practices”). See extortion.!

Note: Cf. the corresponding verb pleonekteo, “to gain, take advantage of wrong.” See ADVANTAGE, DEFRAUD, GAIN, B, Note (2), WRONG

1. pleonektes (πλεονέκτής, 4123), lit., “(eager) to have more” (see B, No. 3), i.e., to have what belongs to others; hence, “greedy of gain, covetous,” 1 Cor. 5:10-11; 6:10;

2. philarguros (φιλάργυρος, 5366), lit., “money-loving,” is rendered “covetous” in the kjv of Luke 16:14 and 2 Tim. 3:2; RV, “lovers of money,” the wider and due significance.f

3. aphilarguros (άφιλάργυρος, 866), No. 2, with negative prefix, is translated “without covetousness” in Heb. 13:5, kjv; rv, “free from the love of money.” In 1 Tim. 3:3, the kjv has “not covetous,” the rv, “no lover of money.”

Note: Trench, Syn. Sec.24, points out the main distinction between pleonexia and

philarguria as being that between “covetousness” and avarice, the former having a much

wider and deeper sense, being “the genus of which philarguria is the species.” The “covetous” man is often cruel as well as grasping, while the avaricious man is simply miserly and stinting.

2. technites (τεχνίτης, 5079), akin to No. 1, “an artificer, artisan, craftsman,” is translated “craftsman” in Acts 19:24, 38 and Rev. 18:22. It is found elsewhere in Heb. 11:10 “builder”; but this is practically the same as “maker” (demiourgos, the next noun in the verse; see No. 5, Note). Trench, Syn. Sec.qv., suggests that technites brings out the artistic side of creation, viewing God as “moulding and fashioning . the materials which He called into existence.” This agrees with the usage of the word in the Sept. See BUILDER.f

4. homotechnos (ομότεχνος, 3673), “one of the same trade” (from homos, “same,” and techne, see No. 1), is used in Acts 18:3 (rv, “trade”).f Cf. architekton, “master-builder,” 1 Cor. 3:10.f

5. meros (μέρος, 3313), “a part, portion,” is translated “craft” in Acts 19:27, kjv;

“trade,” rv (cf. ergasia in v. 25). See behalf, coast, part, piece, portion, respect, sort.

Note: Demiourgos, “a maker,” properly signifies one who works for the people, or

whose work stands forth to the public gaze (demos, “people,” ergon, “work”), but this idea has been lost in the use of the word, which came to signify “a maker,” Heb. 11:10. This has reference to the structure, No. 2 to the design. Cf. ktistes, “a creator.”f

panourgia (πανουργία, 3834), lit., “allworking,” i.e., doing everything (pan, “all,”

ergon, “work”), hence, “unscrupulous conduct, craftiness,” is always used in a bad sense in the NT, Luke 20:23; 1 Cor. 3:19; 2 Cor. 4:2; 11:3; Eph. 4:14, kjv, “cunning craftiness.” See subtlety. f In the Sept. it is used in a good sense, Prov. 1:4; 8:5; indifferently in Num. 24:22 and Josh. 9:4.f

panourgos (πανουργος, 3835), “cunning, crafty,” is found in 2 Cor. 12:16, where the apostle is really quoting an accusation made against him by his detractors.! In the Sept. it is used in a good sense in Prov. 13:1; 28:2.!

dolos (δόλος, 1388), primarily, “a bait,” hence, “fraud, guile, deceit,” is rendered “craft” in the kjv of Mark 14:1 (rv “subtilty”). See deceit, guile, subtlety.

Note: The word “crave,” found in the kjv of Mark 15:43, translates the verb aiteo, “to ask” (rv, “asked for”). See ask.

ktizo (κτίζω, 2936), used among the Greeks to mean the founding of a place, a city or colony, signifies, in Scripture, “to create,” always of the act of God, whether (a) in the natural creation, Mark 13:19; Rom. 1:25 (where the title “The Creator” translates the article with the aorist participle of the verb); 1 Cor. 11:9; Eph. 3:9; Col. 1:16; 1 Tim. 4:3; Rev. 4:11; 10:6, or (b) in the spiritual creation, Eph. 2:10, 15; 4:24; Col. 3:10. See make.!

1. ktisis (κτίσις, 2937), primarily “the act of creating,” or “the creative act in process,” has this meaning in Rom. 1:20 and Gal. 6:15. Like the English word “creation,” it also signifies the product of the “creative” act, the “creature,” as in Mark 16:15, RV; Rom. 1:25; 8:19; Col. 1:15 etc.; in Heb. 9:11, kjv, “building.” In Mark 16:15 and Col. 1:23 its significance has special reference to mankind in general. As to its use in Gal.6:15 and 2 Cor. 5:17, in the former, apparently, “the reference is to the creative act of God, whereby a man is introduced into the blessing of salvation, in contrast to circumcision done by human hands, which the Judaizers claimed was necessary to that end. In 2 Cor. 5:17 the reference is to what the believer is in Christ; in consequence of the creative act he has become a new creature.”*

Ktisis is once used of human actions, 1 Pet. 2:13, “ordinance” (marg., “creation”). See BUILDING, ORDINANCE.

2. ktistma (κτίσμα, 2938) has the concrete sense, “the created thing, the creature, the product of the creative act,” 1 Tim. 4:4; Jas. 1:18; Rev. 5:13; 8:9.!

3. ktistes (κτιστής, 2939), among the Greeks, the founder of a city, etc., denotes in Scripture “the Creator,” 1 Pet. 4:19 (cf. Rom. 1:20, under B, No. 1, above).!

Note: It is a significant confirmation of Rom. 1:20-21, that in all nonchristian Greek literature these words are never used by Greeks to convey the idea of a creator or of a creative act by any of their gods. The words are confined by them to the acts of human beings.

1. enduno (ένδύνω, 1744), properly, “to envelop in” (en, “in,” duno, “to enter”), “to put on,” as of a garment, has the secondary and intransitive significance of “creeping into, insinuating oneself into,” and is found with this meaning in 2 Tim. 3:6. Cf. enduo, “to clothe.”!

2. pareisduno (άναστροφή, 391), “to enter in by the side” (para, “beside,” eis, “in”), to insinuate oneself into, by stealth, to creep in stealthily, is used in Jude 4.!

herpeton (έρπετόν, 2062) signifies “a creeping thing” (herpo, “to creep”; Eng., “serpent,” Jas. 3:7 (RV, “creeping things,” for kjv, “serpents,” which form only one of this genus); it is set in contrast to quadrupeds and birds, Acts 10:12; 11:6; Rom. 1:23. See serpent.!

skolios (σκολιός, 4646), “curved, crooked,” was especially used (a) of a way, Luke

3:5, with spiritual import (see Prov. 28:18, Sept.); it is set in contrast to orthos and

euthus, “straight”; (b) metaphorically, of what is morally “crooked,” perverse, froward, of people belonging to a particular generation, Acts 2:40 (kjv, “untoward”); Phil. 2:15; of tyrannical or unjust masters, 1 Pet. 2:18, “froward”; in this sense it is set in contrast to

stauros (σταυρός, 4716) denotes, primarily, “an upright pale or stake.” On such malefactors were nailed for execution. Both the noun and the verb stauroo, “to fasten to a stake or pale,” are originally to be distinguished from the ecclesiastical form of a two beamed “cross.” The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the “cross” of Christ.

As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word “Christ” and had

nothing to do with “the Cross” (for xulon, “a timber beam, a tree,” as used for the

The method of execution was borrowed by the Greeks and Romans from the Phoenicians. The stauros denotes (a) “the cross, or stake itself,” e.g., Matt. 27:32; (b)

“the crucifixion suffered,” e.g., 1 Cor. 1:17-18, where “the word of the cross,” RV, stands for the gospel; Gal. 5:11, where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; 6:12, 14; Eph. 2:16; Phil. 3:18.

The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, e.g., Matt. 10:38.

1. stauroo (σταυρόώ, 4717) signifies (a) “the act of crucifixion,” e.g., Matt. 20:19; (b) metaphorically, “the putting off of the flesh with its passions and lusts,” a condition fulfilled in the case of those who are “of Christ Jesus,” Gal. 5:24, rv; so of the relationship between the believer and the world, 6:14.

2. sustauroo (συσταυρόώ, 4957), “to crucify with” (su-, “for,” sun, “with”), is used

(a) of actual “crucifixion” in company with another, Matt. 27:44; Mark 15:32; John 19:32; (b) metaphorically, of spiritual identification with Christ in His death, Rom. 6:6, and Gal. 2:20.fl

3. anastauroo (άνασταυρόώ, 388) (ana, again) is used in Heb. 6:6 of Hebrew

apostates, who as merely nominal Christians, in turning back to Judaism, were thereby virtually guilty of “crucifying” Christ again.fl

4. prospegnumi (προσπηγνυμι, 4362), “to fix or fasten to anything” (pros, “to,” pegnumi, “to fix”), is used of the “crucifixion” of Christ, Acts 2:23.fl

diaperao (διαπεράώ, 1276), “to pass over, to cross over” (dia, “through,” perao, “to

pass”: akin to this areperan, “across,”peras, “a boundary,” Latin,porta, “a gate,” Eng., “portal, port,” etc.), is translated by the verb “to cross” in the RV, but differently in the

kjv; in Matt. 9:1; Mark 5:21; 6:53 (kjv, “passed”); Matt. 14:34 (kjv, “were gone ”);

Luke 16:26 (kjv, “neither can they pass”); Acts 21:2 (kjv, “sailing ”). See go, pass,

ochlos (οχλος, 3793), “a confused throng,” is usually translated “multitude.”

The RV translates it “crowd” (kjv, “press” in some) in Matt. 9:23, 25; Mark 2:4; 3:9; 5:27, 30; Luke 8:19; 19:3; Acts 21:34-35; 24:12, 18. See company, multitude number people.

ochlopoieo (οχλοποιέώ, 3792), “to make a crowd” (A, withpoieo, “to make”), is translated “gathered a crowd” in Acts 17:5, rv (kjv, “company”).

1. stephanos (στέφανος, 4735), primarily, “that which surrounds, as a wall or crowd”

(from stepho, “to encircle”), denotes (a) “the victor’s crown,” the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) “a token of public honor” for distinguished service, military prowess, etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. In some passages the reference to the games is clear, 1 Cor. 9:25; 2 Tim. 4:8 (“crown of righteousness”); it may be so in 1 Pet. 5:4, where the fadeless character of “the crown of glory” is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory, Phil. 4:1; 1 Thess. 2:19; Jas. 1:12 (“crown of life ”); Rev. 2:10 (ditto); 3:11; 4:4, 10: of triumph, 6:2; 9:7; 12:1; 14:14.

It is used of “the crown of thorns” which the soldiers plaited and put on Christ’s head, Matt. 27:29; Mark 15:17; John 19:2, 5. At first sight this might be taken as an alternative

for diadema, “a kingly crown” (see below), but considering the blasphemous character of that masquerade, and the materials used, obviously diadema would be quite unfitting and the only alternative was stephanos (see Trench Syn. Sec.xxxii).!

2. diadema (διάδήμα, 1238) is never used as stephanos is; it is always the symbol of kingly or imperial dignity, and is translated “diadem” instead of “crown” in the RV, of the claims of the Dragon, Rev. 12:3; 13:1; 19:12. See diadem.!

stephanoo (στεφανόω, 4737), “to crown,” conforms in meaning to stephanos; it is used of the reward of victory in the games, in 2 Tim. 2:5; of the glory and honor bestowed by God upon man in regard to his position in creation, Heb. 2:7; of the glory and honor bestowed upon the Lord Jesus in His exaltation, v. 9.!

psichion (ψιχίον, 5589), “a small morsel,” a diminutive of psix, “a bit, or crumb”, of bread or meat, it is used in Matt. 15:27 and Mark 7:28; some mss. have it in Luke 16:21.!

alabastron (άλάβαστρον, 211) was a vessel for holding ointment or perfume; it derived its name from the alabaster stone, of which it was usually made. “Cruse,” RV, is a more suitable rendering than “box”; Matt. 26:7; Mark 14:3; Luke 7:37.!

apothlibo (άποθλίβω, 598), a strengthened form of thlibo, “to throng” (apo, intensive), is used in Luke 8:45, RV, “crush,” for kjv, “press,” of the multitude who were pressing around Christ (cf. the preceding word sunecho, “to press”).! In the Sept., Num. 22:25.!

1. krauge (κραυγή, 2906), an onomatopoeic word, is used in Matt. 25:6; Luke 1:42

(some mss. have phone); Acts 23:9, rv, “clamor”; Eph. 4:31, “clamor”; Heb. 5:7; Rev.

21:4, “crying.” Some mss. have it in Rev. 14:18 (the most authentic have phone). See CLAMOR.f

2. boe (βοή, 995), especially “a cry for help,” an onomatopoeic word (cf. Eng.,

1. boao (βοάω, 994), akin to A, No. 2, signifies (a) “to raise a cry,” whether of joy, Gal. 4:27, or vexation, Acts 8:7; (b) “to speak with a strong voice,” Matt. 3:3; Mark 1:3; 15:34; Luke 3:4; 9:38 (some mss. have anaboao here: see No. 2); John 1:23; Acts 17:6;

25:24 (some mss. have epiboao, No. 3, here); (c) “to cry out for help,” Luke 18:7, 38.f For Acts 21:34, see No. 8.

2. anaboao (άναβοάω, 310), ana, “up,” intensive, and No. 1, “to lift up the voice, cry out,” is said of Christ at the moment of His death, a testimony to His supernatural power in giving up His life, Matt. 27:46; in some mss. in Mark 15:8, of the shouting of a multitude; in some mss. in Luke 9:38, of the “crying” out of a man in a company (see No. 1).f

3. epiboao (έπιβοάω, 1916), epi, “upon,” intensive, and No. 1, “to cry out, exclaim vehemently,” is used in some mss. in Acts 25:24 (see No. 1.f)

4. krazo (κράζω, 2896), akin to A, No. 1, “to cry out,” an onomatopoeic word, used especially of the “cry” of the raven; then, of any inarticulate cries, from fear, pain etc.; of the “cry” of a Canaanitish woman, Matt. 15:22 (so the best mss., instead of kraugazo); of the shouts of the children in the Temple, Matt. 21:15; of the people who shouted for Christ to be crucified, 27:23; Mark 15:13-14; of the “cry” of Christ on the Cross at the close of His sufferings, Matt. 27:50; Mark 15:39 (see No. 2, above).

In John’s gospel it is used three times, out of the six, of Christ’s utterances, 7:28, 37; 12:44. In the Acts it is not used of “cries” of distress, but chiefly of the shouts of opponents; in the Apocalypse, chiefly of the utterances of heavenly beings concerning earthly matters; in Rom. 8:15 and Gal. 4:6, of the appeal of believers to God the Father; in Rom. 9:27, of a prophecy concerning Israel; in Jas. 5:4, metaphorically, of hire kept back by fraud.

Note: A recent translator renders this verb in Matt. 27:50 “uttered a scream,” an utterly deplorable mistranslation and a misrepresentation of the nature of the Lord’s “cry.”

5. anakrazo (άνακράζω, 349), ana, “up,” intensive, and No. 4, signifies “to cry out loudly,” Mark 1:23; 6:49; Luke 4:33; 8:28; 23:18.f

6. kraugazo (κραυγάζω, 2905), a stronger form of No. 4, “to make a clamor or outcry” (A, No. 1), is used in Matt. 12:19, in a prophecy from Isaiah of Christ; in Luke 4:41 (in the best mss., instead of krazo); John 11:43; 12:13 (in the best mss.); 18:40;

7. phoneo (φωνέω, 5455), “to utter a loud sound or cry,” whether of animals, e.g., Matt. 26:34; or persons, Luke 8:8; 16:24; this is the word which Luke uses to describe the “cry” of the Lord at the close of His sufferings on the cross, Luke 23:46 (see under anaboao and krazo, above); also, e.g., Acts 16:28; Rev. 14:18. See call, A, No. 8,

8. epiphoneo (έπιφωνέω, 2019), No. 7, with epi, “upon,” or “against,” signifies “to shout,” either against, Luke 23:21; Acts 21:34 (in the best mss., No. 1); 22:24, or in acclamation, Acts 12:22. See shout.!

Comparing the various verbs, kaleo, denotes “to call out for any purpose,” boao, “to cry out as an expression of feeling,” krazo, to cry out loudly.” Kaleo suggests intelligence, boao, sensibilities, krazo, instincts.

krustallos (κρύσταλλος, 2930), from kruos, “ice,” and hence properly anything congealed and transparent, denotes “crystal,” a kind of precious stone, Rev. 4:6; 22:1. Rock crystal is pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex.!

krustallizo (κρυσταλλίζω, 2929), “to be of crystalline brightness and transparency, to shine like crystal,” is found in Rev. 21:11, where it is said of Christ as the “Light-giver”

(phoster) of the heavenly city (notphos, “light,” rv and kjv). Possibly there the verb has a transitive force, “to transform into crystal splendor,” as of the effect of Christ upon His saints.!

pechus (πηχυς, 4083) denotes the forearm, i.e., the part between the hand and the elbowjoint; hence, “a measure of length,” not from the wrist to the elbow, but from the tip of the middle finger to the elbow joint, i.e., about a foot and a half, or a little less than two feet, Matt. 6:27; Luke 12:25; John 21:8; Rev. 21:17.!

1. katargeo (καταργέω, 2673), lit., “to reduce to idleness or inactivity” (kata,

“down,” and argos, “idle”), is once rendered “cumber,” Luke 13:7. See abolish.

2. perispao (περισπάω, 4049), lit., “to draw around” (peri), “draw away, distract,” is used in the passive voice in the sense of being overoccupied about a thing, to be “cumbered,” Luke 10:40.!

kuminon (κύμινον, 2951) is an umbelliferous plant with aromatic seeds, used as a condiment, Matt. 23:23.

poterion (ποτήριον, 4221), a diminutive of poter, denotes, primarily, a “drinking vessel”; hence, “a cup” (a) literal, as, e.g., in Matt. 10:42. The “cup” of blessing, 1 Cor. 10:16, is so named from the third (the fourth according to Edersheim) “cup” in the Jewish Passover feast, over which thanks and praise were given to God. This connection is not to be rejected on the ground that the church at Corinth was unfamiliar with jewish customs. That the contrary was the case, see 5:7; (b) figurative, of one’s lot or experience, joyous or sorrowful (frequent in the Psalms; cf. Ps. 116:18, “cup of salvation”); in the NT it is used most frequently of the sufferings of Christ, Matt. 20:22-23; 26:39; Mark 10:38-39; 14:36; Luke 22:42; John 18:11; also of the evil deeds of Babylon, Rev. 17:4; 18:6; of divine punishments to be inflicted, Rev. 14:10; 16:19. Cf. Ps. 11:6; 75:8; Isa. 51:17; Jer. 25:15; Ezek. 23:32-34; Zech. 12:2.

iasis (ιασις, 2392), “a healing, a cure” (akin to iaomai, “to heal,” and iatros, “a physician”), is used in the plural in Luke 13:32; in Acts 4:22, “healing”, in 4:30 with the preposition eis “unto,” lit., “unto healing,” translated “heal.” See healing.!

therapeuo (θεραπεύω, 2323), (Eng., “therapeutics,” etc.), denotes (a) primarily, “to

serve” (cf. therapeia and therapon), Acts 17:25 (kjv, “worshiped”); then, (b) “to heal, restore to health, to cure”; it is usually translated “to heal,” but “cure” in Matt. 17:16, 18; Luke 7:21; 9:1; John 5:10; Acts 28:9, rv. See heal, worship.

Note: For the adjective periergos, “busy about trifles,” see busybody: it is used of magic arts in Acts 19:19 (lit., “things that are around work,” and thus superfluous), i.e., the arts of those who pry into forbidden things, with the aid of evil spirits. See also 1 Tim. 5:13, where the meaning is “inquisitive,” prying into other people’s affairs.!

1. ara (άρά, 685), in its most usual meaning, “a malediction, cursing” (its other meaning is “a prayer”), is used in Rom. 3:14 (often in the Sept.)!

2. katara (κατάρα, 2671), kata, “down,” intensive, and No. 1, denotes an “execration, imprecation, curse,” uttered out of malevolence, Jas. 3:10; 2 Pet. 2:14; or pronounced by God in His righteous judgment, as upon a land doomed to barrenness, Heb. 6:8; upon those who seek for justification by obedience, in part or completely, to the Law, Gal.

3:10, 13; in this 13th verse it is used concretely of Christ, as having “become a curse” for us, i.e., by voluntarily undergoing on the cross the appointed penalty of the “curse.” He thus was identified, on our behalf, with the doom of sin. Here, not the verb in the Sept. of Deut. 21:23 is used (see B, No. 3), but the concrete noun.!

3. anathema (αγε, 33), transliterated from the Greek, is frequently used in the Sept., where it translates the Heb. cherem, “a thing devoted to God,” whether (a) for His

service, as the sacrifices, Lev. 27:28 (cf. anathema, a votive offering, gift), or (b) for its destruction, as an idol, Deut. 7:26, or a city, Josh. 6:17. Later it acquired the more general meaning of “the disfavor of Jehovah,” e.g., Zech. 14:11. This is the meaning in the NT. It is used of (a) the sentence pronounced, Acts 23:14 (lit., “cursed themselves with a curse”;

see anathemati o below); (b) of the object on which the “curse” is laid, “accursed”; in the following, the RV keeps to the word “anathema,” Rom. 9:3; 1 Cor. 12:3; 16:22; Gal. 1:8-9, all of which the kjv renders by “accursed” except 1 Cor. 16:22, where it has “Anathema.” In Gal. 1:8-9, the apostle declares in the strongest manner that the gospel he preached was the one and only way of salvation, and that to preach another was to nullify the death of Christ.!

katanathema, is stronger than No. 3 (kata, intensive), and denotes, by metonymy, “an accursed thing” (the object “cursed” being put for the “curse” pronounced), Rev. 22:3.!

1. anathematizo (άναθεματίζω, 332), akin to No. 3, signifies “to declare anathema,”

i.e., “devoted to destruction, accursed, to curse,” Mark 14:71, or “to bind by a curse,”

2. katanathematizo (καταναθεματίζω, 2653), a strengthened form of No. 1, denotes “to utter curses against,” Matt. 26:74; cf. Mark’s word concerning the same occasion (No. 1).!

3. kataraomai (καταράομαι, 2672), akin to A, No. 2, primarily signifies “to pray against, to wish evil against a person or thing”; hence “to curse,” Matt. 25:41; Mark 11:21; Luke 6:28; Rom. 12:14; Jas. 3:9. Some mss. have it in Matt. 5:44.!

4. kakologeo (κακολογέω, 2551), “to speak evil” (kakos, “evil,” lego, “to speak”), is translated by the verb “to curse” in Matt. 15:4, and Mark 7:10, “to speak evil of father and mother,” not necessarily “to curse,” is what the Lord intended (rv). kjv and rv have the verb “to speak evil” in Mark 9:39 and Acts 19:9. See evil.

1. epikataratos (έπικατάρατος, 1944), “cursed, accursed” (epi “upon,” and A, No. 2), is used in Gal. 3:10, 13.!

2. eparatos (έπάνω, 1883a), “accursed,” is found, in the best mss., in John 7:49, rv, “accursed,” instead of No. 1.

1. ethos (+θος, 1485) denotes (a) “a custom, usage, prescribed by law,” Acts 6:14; 15:1; 25:16; “a rite or ceremony,” Luke 2:42; (b) a “custom, habit, manner,” Luke 22:39; John 19:40; Heb. 10:25 (kjv, “manner”). See manner, wont.

2. sunetheia (συνήθεια, 4914), sun, “with,” ethos (see No. 1), denotes (a) “an intercourse, intimacy,” a meaning not found in the NT; (b) “a custom, customary usage,”

John 18:39; 1 Cor. 11:16; “or force of habit,” 1 Cor. 8:7, RV, “being used to” (some mss. here have suneidsis, “conscience”; whence kjv, “with conscience of”).fl

1. ethizo (έθίζώ, 1480), akin to A, No. 1, signifies “to accustom,” or in the passive voice, “to be accustomed.” In the participial form it is equivalent to a noun, “custom, Luke 2:27.fl

2. etho (εθώ, 1486), “to be accustomed,” as in the case of No. 1, is used in the passive participle as a noun, signifying “a custom,” Luke 4:16; Acts 17:2 (kjv, “manner”; RV, “custom”); in Matt. 17:15 and Mark 10:1, “was wont.” See manner, woNT.fl

1. telos (τέλος, 5056) “an end, termination,” whether of time or purpose, denotes, in its secondary significance, “what is paid for public ends, a toll, tax, custom,” Matt. 17:25 (rv, “toll”); Rom. 13:7 (rv and kjv, “custom”). In Palestine the Herods of Galilee and Perea received the “custom”; in Judea it was paid to the procurator for the Roman government. See end, finally, uttermost.

2. telonion (τελώνιον, 5058) denotes “a custom-house,” for the collection of the taxes, Matt. 9:9; Mark 2:14; Luke 5:27 (RV, “place of toll”).

1. kopto (κόπτώ, 2875) denotes “to cut by a blow,” e.g., branches, Matt. 21:8; Mark 11:8. See bewail, lament, mourn, wail.

2. apokopto (άποκόπτώ, 609), “to cut off, or cut away” (apo, “from,” and No. 1), is used (a) literally, of members of the body, Mark 9:43, 45; John 18:10, 26; of ropes, Acts 27:32; (b) metaphorically, in the middle voice, of “cutting off oneself,” to excommunicate, Gal. 5:12, of the Judaizing teachers, with a reference, no doubt, to circumcision.fl

3. ekkopto (έκκόπτώ, 1581), lit., “to cut or strike out” (ek, “out or off,” and No. 1),

“to cut down,” is used (a) literally, Matt. 5:30 (in 3:10 and 7:19 and Luke 3:9, “hewn down”); 18:8; Luke 13:7, 9; (b) metaphorically, of “cutting off’ from spiritual blessing, Rom. 11:22, 24; of depriving persons of an occasion for something 2 Cor. 11:12. See HEW.fl

Note: In 1 Pet. 3:7 the best mss. have enkopto, “to hinder”; some have ekkopto.

4. katakopto (κατακόπτώ, 2629), lit., to cut down, cut in pieces” (kata, “down,” intensive), Mark 5:5, of the demoniac.fl

5. diaprio (διαπρίώ, 1282) signifies “to saw asunder” (dia, “asunder,”prio, “to saw”), “to divide by a saw” (as in 1 Chron. 20:3, Sept.), hence, metaphorically, “to be sawn through mentally, to be rent with vexation, to be cut to the heart,” is used in Acts 5:33; 7:54.fl

6. dichotomeo (διχοτομέώ, 1371), lit., to cut into two parts” (dicha, “apart,” temno,

“to cut,” tome, “a cutting”), Matt. 24:51, “to cut asunder,” is used in Luke 12:46. Some take the reference to be to the mode of punishment by which criminals and captives were “cut” in two; others, on account of the fact that in these passages the delinquent is still surviving after the treatment, take the verb to denote “to cut up” by scourging, to scourge severely, the word being used figuratively.

As to Matt. 24:51, it has been remarked that the “cutting asunder” was an appropriate punishment for one who had lived a double life. In both passages the latter part of the sentence applies to retribution beyond this life.f In the Sept. the verb is used in Exod. 29:17 of the dividing of the ram as a whole burnt offering at the consecration of the priests.f The corresponding noun is found in Gen. 15:11, 17; Ex. 29:17; Lev. 1:8; Ezek. 24:4.f

7. suntemno (συντέμνω, 4932), lit., “to cut together” (sun, “with,” temno, “to cut”;

the simple verb temno is not found in the NT), signifies “to contract by cutting, to cut short”; thus, to bring to an end or accomplish speedily; it is said of a prophecy or decree, Rom. 9:28 (twice), from the Sept. of Isa. 10:23. See SHORT.f

8. aphaireo (άφαιρέω, 851), “to take away, remove,” is translated “cut off’ in Mark 14:47, kjv, and Luke 22:50, and “smote off” in Matt. 26:51; RV, “struck off” in each place. See smite, take.

kumbalon (κύμβαλον, 2950), “a cymbal,” was so called from its shape (akin to

kumbos, “a hollow basin,” kumbe, “a cup”), and was made of bronze, two being struck together, 1 Cor. 13:1.f

1. epiousios (έπιούσιος, 1967) is found in Matt. 6:11 and Luke 11:3. Some would derive the word from epi, “upon,” and eimi, “to be,” as if to signify “(bread) present,” i.e., sufficient bread, but this formation is questionable. The same objection applies to the conjecture, that it is derived from epi, and ousia, and signifies “(bread) for sustenance.” The more probable derivation is from epi, and eimi, “to go,” (bread) for going on, i.e., for the morrow and after, or (bread) coming (for us). See the RV marg. This suits the added semeron, “to-day,” i.e., the prayer is to be for bread that suffices for this day and next, so that the mind may conform to Christ’s warning against anxiety for the morrow. Confirmation of this derivation is also to be found in the word epious, in the phrase “the next day,” Acts 7:26; 16:11.f

2. ephemeros (έφήμερος, 2184) signifies “for the day” (epi “upon, or for,” hemera, “a day,” Eng., “ephemeral”), Jas. 2:15.f

f Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

3. kathemerinos (καθημερινός, 2522) means, lit., “according to” (kata) “the day” (hemera), “day by day, daily,” Acts 6:1.!

Notes: The following phrases contain the word hemera, “day,” and are translated

“daily” or otherwise: (a) kath hemeran, lit., “according to, or for, (the) day, or throughout the day,” “day by day,” e.g., Luke 11:3; Acts 3:2; 16:5; 1 Cor. 15:31; Heb. 7:27; (b) hemera kai hemera, lit., “day and day,” “day by day,” 2 Cor. 4:16; (c) hemeran

ex hemeras, lit., “day from day,” “from day to day,” 2 Pet. 2:8; (d) semeron, “this day,” or “today,” used outside the Synoptists and the Acts, in 2 Cor. 3:14-15, eight times in Hebrews, and in Jas. 4:13; (e) tessemeron hemeras, “(unto) this very day,” Rom. 11:8 (rv); (f) tas hemeras, Luke 21:37, rv, “every day,” for kjv, “in the daytime”; (g)pasan hemeran, Acts 5:42, rv, “every day”; preceded by kata in Acts 17:17, rv, “every day”;

(h) kath> hekasten hemeran, lit., “according to each day,” Heb. 3:13, “day by day,” rv.

liparos (λιπαρός, 3045) properly signifies “oily, or anointed with oil” (from lipos,

“grease,” connected with aleipho, “to anoint”); it is said of things which pertain to delicate and sumptuous living; hence, “dainty,” Rev. 18:14.! In the Sept., Judg. 3:29;

For DAMNABLE, DAMNATION, and DAMNED see condemnation, DESTRUCTION, JUDGE, JUDGMENT

1. korasion (κοράσιον, 2877), a diminutive of kore, “a girl,” denotes “a little girl” (properly a colloquial word, often used disparagingly, but not so in later writers); in the NT it is used only in familiar conversation, Matt. 9:24-25 (kjv, “maid”); 14:11; Mark 5:41-42; 6:22, 28.!

2. paidion (παιδίον, 3813), a diminutive of pais, denotes “a young child (male or female)” in the kjv of Mark 5:39-41 (1st line); the RV corrects “damsel” to “child,” so as to distinguish between the narrative of facts, and the homely address to the little girl

herself, in which, and in the following sentence, korasion is used. (See No. 1). See child.

3. paidiske (παιδίσκη, 3814) denotes “a young girl, or a female slave”; “damsel,” kjv, in John 18:17; Acts 12:13; 16:16; rv “maid” in each case. See bondmaid, bondwoman, MAID, MAIDEN.

orcheo (ορχέομαι, 3738), (cf. Eng., “orchestra”), probably originally signified “to lift up,” as of the feet; hence, “to leap with regularity of motion.” It is always used in the middle voice, Matt. 11:17; 14:6; Mark 6:22; Luke 7:32. The performance by the daughter of Herodias is the only clear instance of artistic dancing, a form introduced from Greek customs.!

choros (χορός, 5525), (Eng., “chorus”), primarily denoted “an enclosure for dancing”; hence, “a company of dancers and singers.” The supposition that the word is connected with orcheo by metathesis (i.e., change of place, of the letters ch and o) seems to be without foundation. The word is used in Luke 15:25.!

kinduneuo (κινδυνεύω, 2793) properly signifies “to run a risk, face danger,” but is used in the NT in the sense of “being in danger, jeopardy,” Acts 19:27, 40. It is translated “were in jeopardy” in Luke 8:23, and “stand we in jeopardy,” 1 Cor. 15:30.!

Note: Kindunos, akin to A, “peril, danger,” is always rendered “peril,” Rom. 8:35 and 2 Cor. 11:26 (eight times).!

1. enochos (ενοχος, 1777), lit., “held in, contained in” (en, “in,” echo, “to have, hold”), hence, “bound under obligation to, liable to, subject to,” is used in the sense of being in “danger” of the penal effect of a misdeed, i.e.. in a forensic sense, signifying the connection of a person with (a) his crime, “guilty of an eternal sin,” Mark 3:29, rv; (b) the trial or tribunal, as a result of which sentence is passed, Matt. 5:21-22, “the judgment,” “the council”; enochos here has the obsolete sense of control (j. Hastings); (c) the penalty itself, 5:22, “the hell of fire,” and, with the translation “worthy” (kjv, “guilty”), of the punishment determined to be inflicted on Christ, Matt. 26:66 and Mark 14:64, “death”; (d) the person or thing against whom or which the offense is committed 1 Cor. 11:27, “guilty,” the crime being against “the body and blood of the Lord”; Jas. 2:10, “guilty” of an offense against all the Law, because of a breach of one commandment.

Apart from the forensic sense, this adjective is used of the thing by which one is bound, “subject to” (bondage), in Heb. 2:15. See guilty, subject, worthy.!

2. episphales (έπισφαλής, 2000), lit., “prone to fall” (epi, “upon,” i.e., near upon, sphallo, “to fall”), hence, “insecure, dangerous,” is used in Acts 27:9.!

tolmao (τολμάω, 5111) signifies “to dare,” (a) in the sense of not dreading or shunning through fear, Matt. 22:46; Mark 12:34; Mark 15:43, “boldly,” lit., “having dared, went in”; Luke 20:40; John 21:12; Acts 5:13; 7:32; Rom. 15:18; 2 Cor. 10:2, RV, “show courage,” (kjv, “be bold”); 10:12, rv, “are (not) bold”, 11:21; Phil. 1:14, “are bold”; Jude 9; (b) in the sense of bearing, enduring, bringing oneself to do a thing, Rom.

tolmetes (τολμητής, 5113), akin to A, “daring,” is used in 2 Pet. 2:10, RV, “daring” (kjv “presumptuous”), “shameless and irreverent daring.”!

1. skoteinos (σκοτεινός, 4652), “full of darkness, or covered with darkness,” is translated “dark” in Luke 11:36; “full of darkness,” in Matt. 6:23 and Luke 11:34, where the physical condition is figurative of the moral. The group of skot- words is derived from a root ska — , meaning “to cover.” The same root is to be found in skene, “a tent”.!

2. auchmeros (αυχμήρός, 850), from auchmos, “drought produced by excessive heat,” hence signifies “dry, murky, dark,” 2 Pet. 1:19 (RV marg., “squalid”). No. 1 signifies “darkness” produced by covering; No. 2, “darkness” produced by being squalid or murky.!

1. skotia (σκοτία, 4653) is used (a) of physical darkness, “dark,” John 6:17, lit., “darkness had come on,” and 20:1, lit., “darkness still being”; (b) of secrecy, in general, whether what is done therein is good or evil, Matt. 10:27; Luke 12:3; (c) of spiritual or moral “darkness,” emblematic of sin, as a condition of moral or spiritual depravity, Matt. 4:16; John 1:5; 8:12; 12:35, 46; 1 John 1:5; 2:8-9, 11.!

2. skotos (σκότος, 4655), an older form than No. 1, grammatically masculine, is found in some mss. in Heb. 12:18.!

3. skotos (σκότος, 4655), a neuter noun frequent in the Sept., is used in the NT as the equivalent of No. 1; (a) of “physical darkness,” Matt. 27:45; 2 Cor. 4:6; (b) of “intellectual darkness,” Rom. 2:19 (cf. C, No. 1); (c) of “blindness,” Acts 13:11; (d) by metonymy, of the “place of punishment,” e.g., Matt. 8:12; 2 Pet. 2:17; Jude 13; (e) metaphorically, of “moral and spiritual darkness,” e.g., Matt. 6:23; Luke 1:79; 11:35; John 3:19; Acts 26:18; 2 Cor. 6:14; Eph. 6:12; Col. 1:13; 1 Thess. 5:4-5; 1 Pet. 2:9; 1 John 1:6; (f) by metonymy, of “those who are in moral or spiritual darkness,” Eph. 5:8; (g) of “evil works,” Rom. 13:12; Eph. 5:11, (h) of the “evil powers that dominate the world,” Luke 22:53; (i) “of secrecy” [as in No. 1, (b)]. While skotos is used more than twice as many times as skotia in the NT, the apostle John uses skotos only once, 1 John 1:6, but skotia 15 times out of the 18.

“With the exception of the significance of secrecy [No. 1, (b) and No. 3 (i)], darkness is always used in a bad sense. Moreover the different forms of darkness are so closely allied, being either cause and effect, or else concurrent effects of the same cause, that they cannot always be distinguished; 1 John 1:5; 2:8, e.g., are passages in which both spiritual and moral darkness are intended.”*

4. zophos (ζόφος, 2217) denotes “the gloom of the nether world”, hence, “thick darkness darkness that may be felt”; it is rendered “darkness” in Heb. 12:18; 2 Pet. 2:4 and Jude 6; in 2 Pet. 2:17, RV, “blackness,” kjv, “mists”; in Jude 13, RV and kjv, blackness. See blackness, B, Nos. 1 and 2, mist.!

1. skotizo (σκοτίζω, 4654), “to deprive of light, to make dark,” is used in the NT in the passive voice only, (a) of the heavenly bodies Matt. 24:29; Mark 13:24; Rev. 8:12; (b) metaphorically, of the mind, Rom. 1:21; 11:10; (some mss. have it in Luke 23:45).f

2. skotoo (σκοτόω, 4656), “to darken,” is used (a) of the heavenly bodies, Rev. 9:2; 16:10; (b) metaphorically, of the mind, Eph. 4:18.f

Note: The phrase en ainigmati, lit., “in an enigma,” is rendered “darkly” in 1 Cor.

13:12. Ainigma is akin to the verb ainissomai “to hint obscurely.” The allusion is to

Num. 12:8 (Sept.), “not in (dia, “by means of”) dark speeches” (lit., “enigmas”); God’s communications to Moses were not such as in the case of dreams, etc. After the same analogy, what we see and know now is seen “darkly” compared with the direct vision in the presence of God hereafter. The riddles of seeming obscurity in life will all be made clear.

belos (βέλος, 956), akin to ballo, “to throw,” denotes “a missile, an arrow, javelin, dart, etc.,” Eph. 6:16 (see FIERY).f Cf. bole, “a stone’s throw or cast,” Luke 22:41,f; bolizo, “to sound” (to fathom the depth of water), Acts 27:28.f

Note: The noun bolis, “a dart,” is found in some texts in Heb. 12:20 (see KJV).f

1. proskopto (προσκόπτω, 4350) denotes “to beat upon or against, to strike against,

dash against” (pros, “to or against,” kopto, “to strike, beat”); hence, of the foot, to stumble, “dash” (kjv and rv), Matt. 4:6; Luke 4:11. See beat, stumble.

2. rhegnumi (ρήγνυμι, 4486), “to tear, rend, break,” is used of the action of a demon upon a human victim, Mark 9:18, “dasheth ... down,” rv; (kjv, marg.; kjv, text, “teareth”); Luke 9:42, rv, “dashed ... down” (kjv, “threw ... down”). See break, No. 6.

3. edaphizo (έδαφίζω, 1474), “to beat level with the earth,” e.g., as a threshing floor

(cf. edaphos, “the ground”), Luke 19:44; rv, “shall dash (thee) to the ground”; (kjv, “shall lay (thee) even with the ground”). See GROUND.f

1. thugater (θυγάτηρ, 2364), “a daughter,” (etymologically, Eng., “daughter” is connected), is used of (a) the natural relationship (frequent in the gospels); (b) spiritual relationship to God, 2 Cor. 6:18, in the sense of the practical realization of acceptance with, and the approval of, God (cf. Isa. 43:6), the only place in the NT where it applies to spiritual relationship; (c) the inhabitants of a city or region, Matt. 21:5; John 12:15 (“of Zion”); cf. Isa. 37:22; Zeph. 3:14 (Sept.); (d) the women who followed Christ to Calvary, Luke 23:28; (e) women of Aaron’s posterity, Luke 1:5; (f) a female descendant of Abraham, Luke 13:16.

2. thugatrion (θυγάτριον, 2365), a diminutive of No. 1, denotes “a little daughter,” Mark 5:23; 7:25.f

3. parthenos (παρθένος, 3933), “a maiden, virgin,” e.g., Matt. 1:23, signifies a virgin-daughter in 1 Cor. 7:36-38 (rv); in Rev. 14:4, it is used of chaste persons. See virgin.

4. numphe (νύμφη, 3565), (Eng., “nymph”), denotes “a bride,” John 3:29; also “a daughter-in-law, Matt. 10:35; Luke 12:53. See bride.

Note: In 1 Pet. 3:6, teknon, “a child,” is translated “daughters” (kjv), “children” (rv).

1. augazo (αύγάζώ, 826), “to shine,” is used metaphorically of the light of dawn, in 2

Cor. 4:4 (some texts have kataugazo). Cf. auge, “brightness or break of day,” Acts 20:11. The word formerly meant “to see clearly,” and it is possible that this meaning was continued in general usage.!

2. diaugazo (διαυγάζώ, 1326) signifies “to shine through” (dia, “through,” auge, “brightness”); it describes the breaking of daylight upon the darkness of night, metaphorically in 2 Pet. 1:19, of the shining of spiritual light into the heart. A probable reference is to the day to be ushered in at the second coming of Christ: “until the Day gleam through the present darkness, and the Light-bringer dawn in your hearts.”!

Note: Cf. diauges, “translucent, transparent,” Rev. 21:21 (some texts have diaphanes, “transparent”).!

3. epiphosko (έπιφώσκώ, 2020), “to grow light” (epi, “upon,”phos, “light”), in the sense of shining upon, is used in Matt. 28:1; in Luke 23:54, “drew on” (of the Sabbath-day); rv, marg., “began to dawn.” See draw.!

orthros (ορθρος, 3722), “daybreak,” denotes “at early dawn,” Luke 24:1 (rv), “early in the morning” (kjv), and John 8:2 (kjv and rv); in Acts 5:21, RV, “about daybreak,” for kjv, “early in the morning.”!

Note: Cf. orthrios, “early,” in some texts in Luke 24:22;! orthrinos, a later form of

orthros, in some mss. in Rev. 22:16;! orthrizo, “to do anything early in the morning,” in Luke 21:38.*!

1. hemera (ήμέρα, 2250), “a day,” is used of (a) the period of natural light, Gen. 1:5; Prov. 4:18; Mark 4:35; (b) the same, but figuratively, for a period of opportunity for service, John 9:4; Rom. 13:13; (c) one period of alternate light and darkness, Gen. 1:5; Mark 1:13; (d) a period of undefined length marked by certain characteristics, such as “the day of small things,” Zech. 4:10; of perplexity and distress, Isa. 17:11; Obad. 12-14; of prosperity and of adversity, Ecc. 7:14; of trial or testing, Ps. 95:8; of salvation, Isa. 49:8; 2 Cor. 6:2; cf. Luke 19:42; of evil, Eph. 6:13; of wrath and revelation of the judgments of God, Rom. 2:5; (e) an appointed time, Ecc. 8:6; Eph. 4:30; (f) a notable defeat in battle, etc., Isa. 9:4; Psa. 137:7; Ezek. 30:9; Hos. 1:11; (g) by metonymy = “when,” “at the time when”; (1), of the past, Gen. 2:4; Num. 3:13; Deut. 4:10, (2), of the future, Gen. 2:17; Ruth 4:5; Matt. 24:50; Luke 1:20; (h) a judgment or doom, Job 18:20.⁵

As the “day” throws light upon things that have been in darkness, the word is often associated with the passing of judgment upon circumstances. In 1 Cor. 4:3, “man’s day,” kjv, “man’s judgement,” rv, denotes mere human judgment upon matters (“man’s” translates the adjective anthropinos, “human”), a judgment exercised in the present period of human rebellion against “God”; probably therefore “the Lord’s Day,” Rev. 1:10, or “the Day of the Lord” (where an adjective, kuriakos, is similarly used), is the day of His manifested judgment on the world.

The phrases “the day of Christ,” Phil. 1:10; 2:16; “the day of Jesus Christ,” 1:6; “the day of the Lord Jesus,” 1 Cor. 5:5; 2 Cor. 1:14; “the day of our Lord Jesus Christ,” 1 Cor. 1:8, denote the time of the Parousia of Christ with His saints, subsequent to the Rapture, 1 Thess. 4:16-17. In 2 Pet. 1:19 this is spoken of simply as the day, (see day-star).

From these the phrase “the day of the Lord” is to be distinguished; in the OT it had reference to a time of the victorious interposition by God for the overthrow of the foes of Israel, e.g., Isa. 2:12; Amos 5:18; if Israel transgressed in the pride of their hearts, the Day of the Lord would be a time of darkness and judgment. For their foes, however, there would come “a great and terrible day of the Lord,” Joel 2:31; Mal. 4:5. That period, still future, will see the complete overthrow of gentile power and the establishment of Messiah’s kingdom, Isa. 13:9-11; 34:8; Dan. 2:34, 44; Obad. 15; cf. Isa. 61:2; John 8:56.

In the NT “the day of the Lord” is mentioned in 1 Thess. 5:2 and 2 Thess. 2:2, rv, where the apostle’s warning is that the church at Thessalonica should not be deceived by thinking that “the Day of the Lord is now present.” This period will not begin till the circumstances mentioned in verses 3 and 4 take place.

For the eventual development of the divine purposes in relation to the human race see 2 Pet. 3:12, “the Day of God.”

2. auge (αύγή, 827), “brightness, bright, shining, as of the sun”; hence, “the beginning of daylight,” is translated “break of day” in Acts 20:11.!

ennucha (εννυχον, 1773⁶), the neuter plural of ennuchos, used adverbially, lit., “in

night” (en, “in,” nux, “night,” with lian, “very”), signifies “very early, yet in the night,” “a great while before day,” Mark 1:35.!

Notes: (1) For phrases, see daily. (2) In Mark 6:35, the clause “the day was far spent” is, lit., “a much hour (i.e., a late hour) having become,” or, perhaps, “many an hour having become,” i.e., many hours having passed. In the end of the V., RV, “day,” for kjv, “time.” (3) In Mark 2:26, kjv, “in the days of,” there is no word for “days” in the original; RV (from best mss.), “when” in Acts 11:28, “in the days of” (4) In John 21:4, the adjective proios, “at early morn,” is translated “day” (RV, for kjv, “the morning”), see Matt. 27:1.! (5) In 2 Thess. 2:3, “that day shall not come” (kjv) translates nothing in the original; it is inserted to supply the sense (see the rv); cf. Luke 7:11 (RV, “soon afterwards”); 1 Cor. 4:13 (RV, “even until now”).

anatole (άνατολή, 395), lit., “a rising up” (cf. anatello, “to cause to rise”), is used of the rising of the sun and stars; it chiefly means the east, as in Matt. 2:1, etc.; rendered “dayspring” in Luke 1:78. Its other meaning, “a shoot,” is found in the Sept. in Jer. 23:5; Zech. 6:12. See also the margin of Luke 1:78, “branch.” See east.

phosphoros (φωσφόρος, 5459), (Eng., “phosphorus,” lit., “light-bearing”phos,

“light,” phero, “to bear”), is used of the morning star, as the light-bringer, 2 Pet. 1:19, where it indicates the arising of the light of Christ as the personal fulfillment, in the hearts of believers, of the prophetic Scriptures concerning His coming to receive them to Himself.!

1. astrapto ( άστράπτω, 797), “to flash forth, lighten,” is said of lightning, Luke

17:24, and of the apparel of the two men by the Lord’s sepulchre, 24:4, kjv, “shining.” See LIGHTEN, SHINE.!

2. exastrapto (έξαστράπτω, 1823), a strengthened form of No. 1 (ek, out of), signifies “to flash like lightning, gleam, be radiant,” in Luke 9:29 of the Lord’s raiment at His transfiguration, RV, “dazzling”; kjv, “glistering.”! In the Sept., Ezek. 1:4, 7; Nahum 3:3.!

diakonos (διάκονος, 1249), (Eng., “deacon”), primarily denotes a “servant,” whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb dioko, “to hasten after, pursue” (perhaps originally said of a runner). “It occurs in the NT of domestic servants, John 2:5, 9; the civil ruler, Rom. 13:4; Christ, Rom. 15:8; Gal. 2:17; the followers of Christ in relation to their Lord, John 12:26; Eph. 6:21; Col. 1:7; 4:7; the followers of Christ in relation to one another, Matt. 20:26; 23:11, Mark 9:35; 10:43; the servants of Christ in the work of preaching and teaching, 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Eph. 3:7; Col. 1:23, 25; 1 Thess. 3:2; 1 Tim. 4:6; those who serve in the churches, Rom. 16:1 (used of a woman here only in NT); Phil. 1:1; 1 Tim. 3:8, 12; false apostles, servants of Satan, 2 Cor. 11:15. Once diakonos is used where, apparently, angels are intended, Matt. 22:13; in v. 3, where men are intended, doulos is used.”*

Diakonos is, generally speaking, to be distinguished from doulos, “a bondservant, slave”; diakonos views a servant in relationship to his work, doulos views him in

relationship to his master. See, e.g., Matt. 22:2-14; those who bring in the guests (vv. 3-4,

6, 8, 10) are douloi those who carry out the king’s sentence (v. 13) are diakonoi.!

Note: As to synonymous terms, leitourgos denotes “one who performs public duties”;

misthios and misthotos, “a hired servant”; oiketes, “a household servant”; huperetes, “a subordinate official waiting on his superior” (originally an under-rower in a war-galley); therapon, “one whose service is that of freedom and dignity.” See minister, servant.

The so-called “seven deacons” in Acts 6 are not there mentioned by that name, though the kind of service in which they were engaged was of the character of that committed to such.

nekros (νεκρός, 3498) is used of (a) the death of the body, cf. Jas. 2:26, its most frequent sense: (b) the actual spiritual condition of unsaved men, Matt. 8:22; John 5:25; Eph. 2:1, 5; 5:14; Phil. 3:11; Col. 2:13; cf. Luke 15:24: (c) the ideal spiritual condition of believers in regard to sin, Rom. 6:11: (d) a church in declension, inasmuch as in that state it is inactive and barren, Rev. 3:1: (e) sin, which apart from law cannot produce a sense of guilt, Rom. 7:8: (f) the body of the believer in contrast to his spirit, Rom. 8:10: (g) the works of the Law, inasmuch as, however good in themselves, Rom. 7:13, they cannot produce life, Heb. 6:1; 9:14: (h) the faith that does not produce works, Jas. 2:17, 26; cf. v. 20.1

1. nekroo (νεκρόω, 3499), “to put to death,” is used in the active voice in the sense of destroying the strength of, depriving of power, with reference to the evil desires which work in the body, Col. 3:5. In the passive voice it is used of Abraham’s body as being “as good as dead,” Rom. 4:19 with Heb. 11:12.!

1. thanatephoros (θανατήφορος, 2287), lit., “death-bearing, deadly” (thanatos, “death,”phero, “to bear”), is used in Jas. 3:8.! In the Sept., Num. 18:22; Job 33:23.!

2. thanasimos (θανάσιμος, 2286), from thanatos (see No. 1), “belonging to death, or partaking of the nature of death,” is used in Mark 16:18.!

hemithanes (ήμιθανής, 2253), from hemi, “half,” and thnesko, “to die,” is used in Luke 10:30.!

nekrosis (νέκρωσις, 3500), “a putting to death” (cf. DEAD, A and B), is rendered “dying” in 2 Cor. 4:10; “deadness” in Rom. 4:19, i.e., the state of being virtually “dead.”!

kophos (κωφός, 2974), akin to kopto, “to beat,” and kopiao, “to be tired” (from a root

kopU, “to cut”), signifies “blunted, dull,” as of a weapon; hence, “blunted in tongue, dumb,” Matt. 9:32 etc.; “in hearing, deaf,” Matt. 11:5; Mark 7:32, 37; 9:25; Luke 7:22. See dumb.

merizo (μερίζω, 3307) signifies “to divide into parts” (meros, “a portion, part”);

hence, “to distribute, divide out, deal out to,” translated “hath dealt” in Rom. 12:3. See

1. poieo (ποιέω, 4160), “to do,” used to describe almost any act, whether complete or repeated, like the Eng. “do,” is translated to deal with, in Luke 2:48. In Luke 1:25, kjv, “hath dealt with (me),” the RV, adhering to the ordinary meaning, translates by “hath done unto (me).”

2. prosphero (προσφέρω, 4374), “to bring or bear to” (pros, “to,” phero, “to bear”), signifies, in the middle voice, to bear oneself towards any one, to deal with anyone in a certain manner, Heb. 12:7, “God dealeth with you.” See bring, offer, present.

3. sunchraomai (συγχράομαι, 4798), lit., “to use with” (sun, “with,” chraomai, “to use”), “to have in joint use, and hence to have dealings with,” is said, in John 4:9, of Jews and Samaritans.f

Notes: (1) In Acts 25:24, entunchano, “to fall in with, meet and talk with,” and hence “to make suit to a person” by way of pleading with him, is translated “have dealt with” in the kjv; correctly in the rv, “have made suit to,” of the Jews in appealing to Festus against Paul. See intercession.

(2) Katasophizomai, “to circumvent by fraud, conquer by subtle devices” (kata,

“down,” intensive, and sophizo, “to devise cleverly or cunningly”; cf. Eng., “sophist, sophistry”), is translated “dealt subtilly,” in Acts 7:19, of Pharaoh’s dealings with the Israelites.f This is the word in the Sept. of Ex. 1:10. See suBTiLLY.f

(3) In 1 Thess. 2:11 the italicized phrase “we dealt with” (rv), has no corresponding word in the original, but is inserted in order to bring out the participial forms of the verbs “exhorting,” “encouraging,” “testifying,” as showing the constant practice of the apostles at Thessalonica. The incompleteness of the sentence in the original illustrates the informal homeliness of the Epistle.

(4) In 2 Cor. 13:10, the verb chraomai, “to use,” is rendered, in the rv, “deal (sharply),” kjv, “use (sharpness).”

1. timios (τίμιος, 5093), from time, “honor, price,” signifies (a), primarily,

“accounted as of great price, precious, costly,” 1 Cor. 3:12; Rev. 17:4; 18:12, 16; 21:19, and in the superlative degree, 18:12; 21:11; the comparative degree is found in 1 Pet. 1:7

(polutimoteros, in the most authentic mss., “much more precious”); (b) in the metaphorical sense, “held in honor, esteemed, very dear,” Acts 5:34, “had in honor,” RV

(kjv, “had in reputation”); so in Heb. 13:4, RV, “let marriage be had in honor”; kjv, “is honorable”; Acts 20:24, “dear,” negatively of Paul’s estimate of his life; Jas. 5:7, “precious” (of fruit); 1 Pet. 1:19, “precious” (of the blood of Christ); 2 Pet. 1:4 (of God’s promises). See costly, honorable, reputation, precious.! Cf. timiotes, preciousness, Rev. 18:19.!

2. entimos (εντιμος, 1784), “held in honor” (time, see above), “precious, dear,” is found in Luke 7:2, of the centurion’s servant; 14:8, “more honorable”; Phil. 2:29,

“honor” (kjv, “reputation”), of devoted servants of Christ, in 1 Pet. 2:4, 6, “precious,” of stones, metaphorically. See honorable, reputation, precious.!

3. agapetos (άγαπητός, 27), from agape, “love,” signifies “beloved”; it is rendered “very dear” in 1 Thess. 2:8 (kjv, “dear”), of the affection of Paul and his fellow workers for the saints at Thessalonica; in Eph. 5:1 and Col. 1:7, kjv, dear; rv, “beloved.” See BELOVED.

Note: In Col. 1:13, agape is translated “dear” in the kjv; the rv, adhering to the noun, has “the Son of His love.”

(a) the separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust, e.g., John 11:13; Heb. 2:15; 5:7; 7:23. In Heb. 9:15, the kjv, “by means of death” is inadequate; the rv, “a death having taken place” is in keeping with the subject. In Rev. 13:3, 12, the RV, “death-stroke” (kjv, “deadly wound”) is, lit., “the stroke of death”:

(b) the separation of man from God; Adam died on the day he disobeyed God, Gen. 2:17, and hence all mankind are born in the same spiritual condition, Rom. 5:12, 14, 17,

21, from which, however, those who believe in Christ are delivered, John 5:24; 1 John 3:14. “Death” is the opposite of life; it never denotes nonexistence. As spiritual life is “conscious existence in communion with God,” so spiritual “death” is “conscious existence in separation from God.”

“Death, in whichever of the above-mentioned senses it is used, is always, in Scripture, viewed as the penal consequence of sin, and since sinners alone are subject to death, Rom. 5:12, it was as the Bearer of sin that the Lord Jesus submitted thereto on the Cross, 1 Pet. 2:24. And while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was ‘forsaken;’ cf. Matt. 27:45-46.”*

2. anairesis ( ναίρεσις, 336), another word for “death,” lit. signifies “a taking up or

off” (ana, “up,” airo, “to take”), as of the taking of a life, or “putting to death”; it is

found in Acts 8:1, of the murder of Stephen. Some mss. have it in 22:20. See anaireo, under kill.! In the Sept., Num. 11:15; Judg. 15:17, “the lifting of the jawbone.!

3. teleute (τελευτή, 5054), “an end, limit” (cf. telos, see end), hence, “the end of life, death,” is used of the “death” of Herod, Matt. 2:15.!

epithanatios (έπιθανάτιος, 1935), “doomed to death” (epi, “upon,” thanatos, A, No. 1), is said of the apostles, in 1 Cor. 4:9.!

1. thanatoo (θανατόω, 2289), “to put to death” (akin to A, No. 1), in Matt. 10:21; Mark 13:12; Luke 21:16, is translated “shall ... cause (them) to be put to death,” lit., “shall put (them) to death” (rv marg.). It is used of the death of Christ in Matt. 26:59; 27:1; Mark 14:55 and 1 Pet. 3:18. In Rom. 7:4 (passive voice) it is translated “ye ... were made dead,” rv (for kjv, “are become”), with reference to the change from bondage to the Law to union with Christ; in 8:13, “mortify” (marg., “make to die”), of the act of the believer in regard to the deeds of the body; in 8:36, “are killed”; so in 2 Cor. 6:9. See KILL, MORTIFY.!

2. anaireo (άναιρέω, 337), lit., “to take or lift up or away” (see A, No. 2), hence, “to put to death,” is usually translated “to kill or slay”; in two places “put to death,” Luke 23:32; Acts 26:10. It is used 17 times, with this meaning, in Acts. See kill, slay, take.

3. apago (άπάγω, 520), lit., “to lead away” (apo, “away,” ago, “to lead”), is used especially in a judicial sense, “to put to death,” e.g., Acts 12:19. See bring, carry,

4. apokteino (άποκτείνω, 615), to kill, is so translated in the rv, for the kjv, “put to death,” in Mark 14:1; Luke 18:33; in John 11:53; 12:10 and 18:31, RV, “put to death.”

Note: The phrase eschatos echo, lit., “to have extremely,” i.e., “to be in extremity,” in extremis, “at the last (gasp), to be at the point of death,” is used in Mark 5:23.!

1. opheile (οφειλή, 3782), “that which is owed” (see Note, below), is translated “debt” in Matt. 18:32; in the plural, “dues,” Rom. 13:7; “(her) due,” 1 Cor. 7:3, of conjugal duty: some texts here have opheilomenen (eunoian) “due (benevolence),” kjv; the context confirms the rv. See due.!

2. opheilema (οφείλημα, 3783), a longer form of No. 1, expressing a “debt” more concretely, is used (a) literally, of that which is legally due, Rom. 4:4; (b) metaphorically, of sin as a “debt,” because it demands expiation, and thus payment by way of punishment, Matt. 6:12.!

3. daneion (δάνειον, 1156), “a loan” (akin to danos, “a gift”), is translated “debt” in Matt. 18:27 (rv, marg., “loan”), of the ten thousand talents debtor.! Cf. daneizo, “to lend,” and daneistes, “a money-lender, a creditor.”

Note: In Matt. 18:30, opheilo, “to owe,” is translated “debt” in the kjv (rv, “that which was due.”). See due.

1. opheiletes (οφειλέτης, 3781), “one who owes anything to another,” primarily in regard to money; in Matt. 18:24, “who owed” (lit., “one was brought, a debtor to him of ten thousand talents”). The slave could own property, and so become a “debtor” to his master, who might seize him for payment.

(a) of a person who is under an obligation, Rom. 1:14, of Paul, in the matter of preaching the gospel; in Rom. 8:12, of believers, to mortify the deeds of the body; in Rom. 15:27, of gentile believers, to assist afflicted Jewish believers; in Gal. 5:3, of those who would be justified by circumcision, to do the whole Law: (b) of those who have not yet made amends to those whom they have injured, Matt. 6:12, “our debtors”; of some whose disaster was liable to be regarded as a due punishment, Luke 13:4 (rv, “offenders”; kjv, “sinners”; marg, “debtors”).!

2. chreopheiletes (χρεωφειλέτης, 5533), lit., “a debt-ower” (chreos, “a loan, a debt,” and No. 1), is found in Luke 7:41, of the two “debtors” mentioned in the Lord’s parable addressed to Simon the Pharisee, and in 16:5, of the “debtors” in the parable of the unrighteous steward. This parable indicates a system of credit in the matter of agriculture.! In the Sept., Job 31:37, “having taken nothing from the debtor”; Prov.29:13, “when the creditor and the debtor meet together.”! The word is more expressive than No. 1.

Note: In Matt. 23:16 opheilo, “to owe” (see debt), is translated “he is a debtor.” The RV marg., keeping the verbal form, has “bound by his oath” (kjv, marg., “bound”). In the 18th verse the kjv, “he is guilty,” means that he is under obligation to make amends for his misdeeds.

1. palaioo (παλαιόω, 3822), “to make old” (palaios), is translated in Heb. 8:13, firstly, “hath made ... old,” secondly (passive voice), RV “is becoming old” (kjv, “decayeth”); “wax old,” Luke 12:33 and Heb. 1:11. See old.!

2. diaphtheiro (διαφθείρω, 1311), “to destroy utterly,” as used in 2 Cor. 4:16 (here in the passive voice, lit., “is being destroyed”), is rendered “is decaying” (rv, for kjv, “perish”). See corrupt, destroy.

exodos (εξοδος, 1841), (Eng., “exodus”), lit. signifies “a way out” (ex, “out,” hodos, “a way”); hence, “a departure,” especially from life, “a decease”; in Luke 9:31, of the Lord’s death, “which He was about to accomplish”; in 2 Pet. 1:15, of Peter’s death (marg., “departure” in each case); “departure” in Heb. 11:22, rv. See departure.!

teleutao (τελευτάω, 5053), lit., “to end,” is used intransitively and translated “deceased” in Matt. 22:25. See death, A, No. 3, die.

1. apate ( άπάτη, 539), “deceit or deceitfulness” (akin to apatao, “to cheat, deceive, beguile”), that which gives a false impression, whether by appearance, statement or influence, is said of riches, Matt. 13:22; Mark 4:19; of sin, Heb. 3:13. The phrase in Eph. 4:22, “deceitful lusts,” kjv, “lusts of deceit,” RV, signifies lusts excited by “deceit,” of which “deceit” is the source of strength, not lusts “deceitful” in themselves. In 2 Thess. 2:10, “all deceit of unrighteousness,” RV, signifies all manner of unscrupulous words and deeds designed to “deceive” (see Rev. 13:13-15). In Col. 2:8, “vain deceit” suggests that “deceit” is void of anything profitable.!

Note: In 2 Pet. 2:13, the most authentic texts have “revelling in their love-feasts,” RV

2. dolos (δόλος, 1388), primarily “a bait, snare”; hence, “craft, deceit, guile,” is translated “deceit” in Mark 7:22; Rom. 1:29. See craft, guile, subtilty.

Notes: (1) Plane, rendered “deceit” in 1 Thess. 2:3, kjv, signifies wandering (cf.

Eng., “planet”), hence, “error” (rv), i.e., a wandering from the right path; in Eph. 4:14, “wiles of error,” kjv, “to deceive.” See delude, error. (2) For dolioo, “to use deceit,” see C, No. 4.

dolios (δόλιος, 1386), “deceitful,” is used in 2 Cor. 11:13, of false apostles as “deceitful workers”; cf. A, No. 2 and Note (2).!

1. apatao (άπατάω, 538), “to beguile, deceive” (see A, No. 1), is used (a) of those who “deceive” “with empty words,” belittling the true character of the sins mentioned, Eph. 5:6; (b) of the fact that Adam was “not beguiled,” 1 Tim. 2:14, RV (cf. what is said of Eve; see No. 2 below); (c) of the “self-deceit” of him who thinks himself religious, but bridles not his tongue, Jas. 1:26.!

2. exapatao (έξαπατάω, 1818), ek (ex), intensive, and No. 1, signifies “to beguile thoroughly, to deceive wholly,” 1 Tim. 2:14, RV. See beguile.

3.phrenapatao (φρεναπατάω, 5422), lit., “to deceive in one’s mind” (phren, “the mind,” and No. 1), “to deceive by fancies” (Lightfoot), is used in Gal. 6:3, with reference to self-conceit, which is “self-deceit,” a sin against common sense. Cf. Jas. 1:26 (above).!

4. dolioo (δολιόω, 1387), “to lure,” as by a bait (see A, No. 2), is translated “have used deceit” in Rom. 3:13.!

5. doloo (δολόω, 1389), a short form of No. 4, primarily signifies “to ensnare”; hence, “to corrupt,” especially by mingling the truths of the word of God with false doctrines or notions, and so handling it “deceitfully,” 2 Cor. 4:2.! Cf. kapeleuo, “to corrupt by way of hucksterizing,” 2:17.! For the difference between the words see corrupt, A, No. 1.

6. planao (πλανάω, 4105), akin to plane, A, Note (1) (Eng., “planet”), in the passive form sometimes means “to go astray, wander,” Matt. 18:12; 1 Pet. 2:25; Heb. 11:38; frequently active, “to deceive, by leading into error, to seduce,” e.g., Matt. 24:4, 5, 11,

24; John 7:12, “leadeth astray,” RV (cf. 1 John 3:7). In Rev. 12:9 the present participle is used with the definite article, as a title of the Devil, “the Deceiver,” lit., “the deceiving one.” Often it has the sense of “deceiving oneself,” e.g., 1 Cor. 6:9; 15:33; Gal. 6:7; Jas. 1:16, “be not deceived,” rv, “do not err,” kjv. See err, lead (astray), seduce, wander, way (be out of the).

1. planos (πλάνος, 4108) is, properly, an adjective, signifying “wandering, or leading astray, seducing,” 1 Tim. 4:1, “seducing (spirits)”, used as a noun, it denotes an impostor of the vagabond type, and so any kind of “deceiver” or corrupter, Matt. 27:63; 2 Cor. 6:8;

2 John 7 (twice), in the last of which the accompanying definite article necessitates the translation “the deceiver,” rv. See SEDUCE.f

2. phrenapates (φρεναπάτης, 5423), akin to C, No. 3, under DECEIVE, lit., “a mind-deceiver,” is used in Titus 1:10.f

euschemonos (εύσχημόνως, 2156) denotes “gracefully, becomingly, in a seemly

manner” (eu, “well,” schema, “a form, figure”); “honestly,” in Rom. 13:13 (marg., “decently”), in contrast to the shamefulness of gentile social life; in 1 Thess. 4:12, the contrast is to idleness and its concomitant evils and the resulting bad testimony to unbelievers; in 1 Cor. 14:40, “decently,” where the contrast is to disorder in oral testimony in the churches. See HONESTLY.f

Note: Cf. euschemosune, “comeliness,” 1 Cor. 12:23.f, and euschemon, “comely, honorable.” See comely.

diakrino (διακρίνω, 1252) primarily signifies “to make a distinction,” hence, “to decide, especially judicially, to decide a dispute, to give judgment,” 1 Cor. 6:5, kjv, “judge”; RV, “decide,” where church members are warned against procuring decisions by litigation in the world’s law courts. See contend.

1. diagnosis (διάγνωσις, 1233), transliterated in English, primarily denotes “a

discrimination” (dia, “apart,” ginosko, “to know”), hence, “a judicial decision,” which is its meaning in Acts 25:21, RV, “for the decision of the Emperor” (kjv, “hearing”).f Note: Cf. diaginosko, “to distinguish,” Acts 23:15, “to judge” (kjv, “enquire”), or “determine,” 24:22, RV (kjv, “know the uttermost of’).f

2. diakrisis (διάκρισις, 1253), “a distinguishing,” and so “a decision” (see A), signifies “discerning” in 1 Cor. 12:10; Heb. 5:14, lit., “unto a discerning of good and evil” (translated “to discern”); in Rom. 14:1, “not to (doubtful) disputations” is more literally rendered in the margin “not for decisions (of doubts).” See discern. Cf. JUDGE.f In the Sept., Job 37:16.f

chrusoo (χρυσόώ, 5558), lit., “to gild with gold” (chrusos, “gold”), is used in Rev. 17:4; 18:16.!

1. anangello (άναγγέλλώ, 312) signifies “to announce, report, bring back tidings”

(ana, “back,” angello, “to announce”). Possibly the ana carries the significance of upward, i.e., heavenly, as characteristic of the nature of the tidings. In the following, either the kjv or the rv translates the word by the verb “to declare”; in John 4:25, rv, “declare,” kjv, “tell”; in 16:13-15, rv, “declare,” kjv, “shew”; in Acts 15:4, rv, “rehearsed,” kjv, “declared”; in 19:18, rv, “declaring,” kjv, “shewed” (a reference, perhaps, to the destruction of their idols, in consequence of their new faith); in 20:20, RV, “declaring,” kjv, “have shewed”; in 1 John 1:5, rv, “announce,” kjv, “declare.” See REHEARSE, REPORT, SHEW, SPEAK, TELL.

2. apangello (άπαγγέλλώ, 518) signifies “to announce or report from a person or

place” (apo, “from”); hence, “to declare, publish”; it is rendered “declare” in Luke 8:47; Heb. 2:12; 1 John 1:3. It is very frequent in the Gospels and Acts; elsewhere, other than the last two places mentioned, only in 1 Thess. 1:9 and 1 John 1:2. See bring, A, No. 36.

3. diangello (διαγγέλλώ, 1229), lit., “to announce through,” hence, “to declare fully,

or far and wide” (dia, “through”), is translated “declaring” in Acts 21:26, rv (kjv, “to signify”); in Luke 9:60, RV, “publish abroad” (for kjv, “preach”), giving the verb its fuller significance; so in Rom. 9:17, for kjv, “declared.” See preach, signify.!

4. katangello (καταγγέλλώ, 2605), lit., “to report down” (kata, intensive), is ordinarily translated “to preach”; “declare” in Acts 17:23, kjv (rv, “set forth”); in 1 Cor. 2:1, rv, “proclaiming,” for kjv, “declaring.” It is nowhere translated by “declare” in the RV. See PREACH, SHOW, SPEAK, TEACH.

6. diegeomai (διηγέομαι, 1334), “to conduct a narration through to the end” (dia,

“through,” intensive, hegeomai, “to lead”), hence denotes “to recount, to relate in full,” Mark 5:16; Luke 8:39; 9:10; Acts 8:33; 9:27; 12:17; in Mark 9:9 and Heb. 11:32, “tell. See show, tell.!

7. ekdiegeomai (έκδιηγέομαι, 1555), properly, “to narrate in full,” came to denote,

8. exegeomai (έξηγέομαι, 1834), lit., “to lead out,” signifies “to make known, rehearse declare,” Luke 24:35 (kjv, “told”; RV, “rehearsed”); Acts 10:8; 15:12, 14; 21:19. In John 1:18, in the sentence “He hath declared Him,” the other meaning of the verb is in view, to unfold in teaching, “to declare” by making known. See tell.!

9. horizo (ορίζώ, 3724), “to mark off by boundaries,” signifies “to determine,” usually of time; in Rom. 1:4, Christ is said to have been “marked out” as the Son of God, by the fact of His resurrection; “declared” (rv, marg., “determined”). See define.

10. deloo (ορίζω, 1213), “to make plain,” is rendered “to declare” in 1 Cor. 1:11, kjv; 3:13; Col. 1:8. See signify.

11. phrazo (φράζω, 5419), “to declare,” oc curs in Matt. 15:15 and (in some texts) in 13:36 (as kjv).

Note: For gnorizo, “to make known,” rendered “to declare” in John 17:26; 1 Cor.

15:1 and Col. 4:7, see know, A, No. 8. For emphanizo, “to declare plainly,” Heb. 11:14,

kjv, see manifest, A, No. 2. Forphaneroo, see manifest, B, No. 1. For anaüthemi,

endeixis (ενδειξις, 1732), “a showing, pointing out” (en, “in,” deiknumi, “to show”), is said of the “showing forth” of God’s righteousness, in Rom. 3:25-26, kjv, “to declare”; RV, “to show,” and “(for) the showing.” In 2 Cor. 8:24, “proof”; Phil. 1:28, “an evident token.” See show, token.!

Notes: (1) In Luke 1:1, diegesis is a “narrative” (rv), not a “declaration” (kjv).

(2) In 2 Cor. 8:19, “declaration” does not represent any word in the original.

elattoo (έλαττόω, 1632) signifies “to make less or inferior, in quality, position or dignity”; “madest ... lower” and “hast made ... lower,” in Heb. 2:7, 9. In John 3:30, it is used in the middle voice, in John the Baptist’s “I must decrease,” indicating the special interest he had in his own “decrease,” i.e., in authority and popularity. See lower.!

dogma (δόγμα, 1378), transliterated in English, primarily denoted “an opinion or

judgment” (from dokeo, “to be of opinion”), hence, an “opinion expressed with authority, a doctrine, ordinance, decree”; “decree,” Luke 2:1; Acts 16:4; 17:7; in the sense of ordinances, Eph. 2:15; Col. 2:14. See ordinance.!

Note: Krino, “to determine,” is translated “hath decreed” in 1 Cor. 7:37, kjv; rv, “hath determined.”

enkainizo (έγκαινίζω, 1457) primarily means “to make new, to renew” (en, “in,”

kainos, “new”), as in the Sept. of 2 Chron. 15:8; then, to initiate or “dedicate,” Heb. 9:18, with reference to the first covenant, as not “dedicated” without blood; in 10:20, of Christ’s “dedication” of the new and living way (kjv, “consecrated”; rv, “dedicated”). See consecrate.! In the Sept. it has this meaning in Deut. 20:5; 2 Chron. 7:5; Isa.

enkainia (έγκαίνια, 1456), akin to A, frequent in the Sept., in the sense of “dedication,” became used particularly for the annual eight days’ feast beginning on the 25th of Chisleu (mid. of Dec.), instituted by Judas Maccabaeus, 164, B.C., to commemorate the cleansing of the Temple from the pollutions of Antiochus Epiphanes; hence it was called the Feast of the Dedication, John 10:22. This feast could be celebrated anywhere. The lighting of lamps was a prominent feature; hence the description “Feast of Lights.” Westcott suggests that John 9:5 refers to this.!

1. ergon (εργον, 2041) denotes “a work” (Eng., “work” is etymologically akin),

“deed, act.” When used in the sense of a “deed or act,” the idea of “working” is stressed, e.g., Rom. 15:18; it frequently occurs in an ethical sense of human actions, good or bad, e.g., Matt. 23:3; 26:10; John 3:20-21; Rom. 2:7, 15; 1 Thess. 1:3; 2 Thess. 1:11, etc.; sometimes in a less concrete sense, e.g., Titus 1:16; Jas. 1:25 (RV that worketh, lit., of work). See labor, work.

2. praxis (πραξις, 4234) denotes “a doing, transaction, a deed the action of which is looked upon as incomplete and in progress” (cf. prasso, “to practice”); in Matt. 16:27,

RV, “deeds,” for kjv, “works”; in Luke 23:51, “deed”; in v. 41, the verb is used [see Note (2) below]; Acts 19:18; Rom. 8:13; Col. 3:9. In Rom. 12:4 it denotes an “action,” business, or function, translated “office.” See office, work.!

Note: Contrast pragma, “that which has been done, an accomplished act,” e.g., Jas. 3:16, rv, “deed,” kjv, “work.”

3. poiesis (ποίησις, 4162), “a doing” (akin to poieo, “to do”), is translated “deed” in Jas. 1:25, kjv, (rv, “doing”).!

Notes: (1) Katergazomai, “to work out, bring about something, to perpetrate a deed,”

is used with the neuter demonstrative pronoun touto “this,” in 1 Cor. 5:3, “hath (so) done this deed,” kjv; rv, “hath (so) wrought this thing.”

(2) Prasso (see No. 2), is used in Luke 23:41, with the neuter plural of the relative pronoun “of our deeds”; lit., “(the things) which we practiced.”

(3) In 2 Cor. 12:12 the phrase “mighty deeds” (RV, “mighty works”) translates

(4) In Acts 24:2, diorthoma, “a straightening,” with ginomai, “to become,” is translated in the kjv, “very worthy deeds are done,” RV, “evils are corrected”; more lit., “reforms take place.”! For the variant reading katorthoma, see correction, No. 1.

huponoeo (ύπονοέω, 5282), “to suppose, conjecture, surmise,” is translated “deemed” in Acts 27:27, kjv (rv, “surmised”); in 13:25, “think ye” (kjv); rv, “suppose ye”; in 25:18, supposed. See suppose, think.!

1. bathos (βάθος, 899) is used (a) naturally, in Matt. 13:5, “deepness”; Mark 4:5, kjv, “depth,” rv, “deepness”; Luke 5:4, of “deep” water; Rom. 8:39 (contrasted with hupsoma, “height”); (b) metaphorically, in Rom. 11:33, of God’s wisdom and knowledge; in 1 Cor. 2:10, of God’s counsels; in Eph. 3:18, of the dimensions of the sphere of the activities of God’s counsels, and of the love of Christ which occupies that sphere; in 2 Cor. 8:2, of “deep” poverty; some mss. have it in Rev. 2:24.!

2. buthos (βυθός, 1037), “a depth,” is used in the NT only in the natural sense, of the sea 2 Cor. 11:25.!

Notes: (1) Cf. buthizo, “to sink” (intransitive), middle voice, Luke 5:7; (transitive) “to drown,” 1 Tim. 6:9.!

(2) Abussos, (Eng., “abyss”), is translated “the deep” in Luke 8:31 and Rom. 10:7, kjv. See abyss, bottom.

bathus (βαθύς, 901), akin to A, No. 1, “deep,” is said in John 4:11, of a well; in Acts 20:9, of sleep; in Rev. 2:24 the plural is used, of the “deep things,” the evil designs and workings, of Satan.

Notes: (1) In Luke 24:1, some mss. have batheos, the genitive case, with orthros, “dawn”; the most authentic mss. have batheos, “deeply,” i.e., very early.

(2) In Mark 8:12, “He sighed deeply” represents anastenazo, “to fetch a deep-drawn sigh” (ana, “up,” stenazo, “to sigh or groan”). See sigh.!

bathuno (βαθύνω, 900), “to deepen, make deep,” is used in Luke 6:48 (kjv, “digged

deep”). The original has two separate verbs, skapto, “to dig,” and bathuno; the rv therefore has “digged and went deep.”!

dusphemeo (δυσ-, 1418 and δυσ-, 5346), lit., “to speak injuriously” (from dusU, an inseparable prefix signifying “opposition, injury, etc.,” andphemi, “to speak”), is translated “defamed,” 1 Cor. 4:13. Some mss. have blasphemeo. See blaspheme.!

hettema (ηττήμα, 2275), primarily “a lessening, a decrease, diminution,” denotes “a loss.” It is used of the “loss” sustained by the Jewish nation in that they had rejected God’s testimonies and His Son and the gospel, Rom. 11:12, the reference being not only to national diminution but to spiritual “loss”; RV, “loss,” for kjv, “diminishing.” Here the contrasting word is pleroma, “fullness.” In 1 Cor. 6:7 the reference is to the spiritual “loss” sustained by the church at Corinth because or their discord and their litigious ways in appealing to the world’s judges. Here the rv has “defect” (marg. “loss”), for kjv “fault.” The preceding adverb “altogether” shows the comprehensiveness of the “defect”; the “loss” affected the whole church, and was “an utter detriment.”

In the Sept. of Isa. 31:8 the word signifies the “loss” of a defeat, with reference to the overthrow of the Assyrians; lit. “his young men shall be for loss” (i.e., “tributary”). See DIMINISHING, FAULT, LOSS.!

Note: Cf. hettao, “to make inferior,” used in the passive voice, “to be overcome” (of spiritual defeat, 2 Pet. 2:20), and the adjective hetton or hesson, “less, worse.”

amuno (άμύνομαι, 292), “to ward off,” is used in the middle voice in Acts 7:24, of the assistance given by Moses to his fellow Israelite against an Egyptian (translated, “defended”). The middle voice indicates the special personal interest Moses had in the act.f

anaballo (άναβάλλομαι, 306), lit., “to throw up” (ana, “up,” ballo, “to throw”), hence “to postpone,” is used in the middle voice in Acts 24:22, in the forensic sense of “deferring” the hearing of a case.f

1. koinoo (κοινόω, 2840) denotes (a) “to make common”; hence, in a ceremonial sense, “to render unholy, unclean, to defile,” Matt. 15:11, 18, 20; Mark 7:15, 18, 20, 23; Acts 21:28 (rv, “defiled”; kjv, “polluted”); Heb. 9:13 (rv, “them that have been defiled,” kjv, “the unclean”); (b) “to count unclean,” Acts 10:15; 11:9. In Rev. 21:27,

some mss. have this verb, “defileth”; the most authentic have the adjective, koinos, “unclean.” See call, c0MM0N.f

2. miaino (μιαίνω, 3392), primarily, “to stain, to tinge or dye with another color,” as in the staining of a glass, hence, “to pollute, contaminate, soil, defile,” is used (a) of “ceremonial defilement,” John 18:28; so in the Sept., in Lev. 22:5, 8; Num. 19:13, 20 etc.; (b) of “moral defilement,” Titus 1:15 (twice); Heb. 12:15; “of moral and physical defilement,” Jude 8. See B, Nos. 1 and 2.f

3. moluno (μολύνω, 3435) properly denotes “to besmear,” as with mud or filth, “to befoul.” It is used in the figurative sense, of a conscience “defiled” by sin, 1 Cor. 8:7; of believers who have kept themselves (their “garments”) from “defilement,” Rev. 3:4, and of those who have not “soiled” themselves by adultery or fornication, Rev. 14:4.f

Note: The difference between miaino and moluno is that the latter is not used in a ritual or ceremonial sense, as miaino is (Trench, Syn. Sec.xxxi).

4. spiloo (σπιλόω, 4695), “to make a stain or spot,” and so “to defile,” is used in Jas. 3:6 of the “defiling” effects of an evil use of the tongue; in Jude 23, “spotted,” with reference to moral “defilement.” See spoT.f

Note: (1) Cf. spilos, “a spot, a moral blemish,” Eph. 5:27; 2 Pet. 2:13;! aspilos,

“without spot, spotless,” 1 Tim. 6:14; Jas. 1:27; 1 Pet. 1:19; 2 Pet. 3:14;! spilas, Jude 12, “hidden rocks,” rv (kjv “spots,” a late meaning, equivalent to spilos).!

1. miasma (μίασμα, 3393), whence the Eng. word, denotes “defilement” (akin to A, No. 2), and is found in 2 Pet. 2:20, KV, “pollutions,” RV, “defilements,” the vices of the ungodly which contaminate a person in his intercourse with the world.!

2. miasmos (μιασμός, 3394), also akin to A, No. 2, primarily denotes “the act of defiling,” the process, in contrast to the “defiling” thing (No. 1). It is found in 2 Pet. 2:10 (kjv, “uncleanness,” rv, “defilement.”).!

3. molusmos (μολυσμός, 3436), akin to A, No. 3, denotes “defilement,” in the sense

of an action by which anything is “defiled,” 2 Cor. 7:1.! Cf. the synonymous word spilos,

koinos (κοινός, 2839), akin to A, No. 1, common, and, from the idea of coming into contact with everything, “defiled,” is used in the ceremonial sense in Mark 7:2; in v. 5, rv, “defiled,” for kjv, “unwashen” (the verb is used in 7:15). See common, unclean.

horizo (ορίζω, 3724), (Eng., “horizon”), primarily means “to mark out the boundaries of a place” (as in the Sept. of Num. 34:6; Josh. 13:27); hence “to determine, appoint.” In Heb. 4:7, where the reference is to the time of God’s invitation to enter into His rest, in contrast to Israel’s failure to do so, the word may mean either the appointing of the day (i.e., the period), or the “defining” of the day, i.e., marking its limits. So the RV (kjv, “limiteth”). See declare, determine, limit, ordain.

1. apostereo (άποστερέω, 650) signifies “to rob, despoil, defraud,” Mark 10:19; 1 Cor. 6:8; 7:5 (of that which is due to the condition of natural relationship of husband and wife); in the middle voice, “to allow oneself to be defrauded,” 1 Cor. 6:7; in the passive voice, “bereft,” 1 Tim. 6:5, RV, with reference to the truth, with the suggestion of being retributively “robbed” of the truth, through the corrupt condition of the mind. Some mss.

have this verb in Jas. 5:4 for aphustereo, “to keep back by fraud.” See bereft, destitute, fraud.! In the Sept., Exod. 21:10; in some mss, Deut. 24:14.!

2. pleonekteo (πλεονεκτέω, 4122), translated “defraud” in 1 Thess. 4:6, kjv (rv, “wrong”), the reference being to the latter part of the Tenth Commandment. See

bathmos (βαθμός, 898) denotes “a step,” primarily of a threshold or stair, and is akin

to baino, “to go”; figuratively, “a standing, a stage in a career, position, degree,” 1 Tim. 3:13, of faithful deacons.!

Note: Tapeinos, “low, humble,” whether in condition or mind, is translated “of low degree” in Luke 1:52 and Jas. 1:9.!

1. okneo (οκνέω, 3635), akin to oknos, “a shrinking, to be loath or slow to do a thing, to hesitate, delay,” is used in Acts 9:38.! In the Sept. in Num. 22:16, “do not delay”;

2. chroni o (χρονίζω, 5549), from chronos, “time,” lit. means “to while away time,”

i.e., by way of lingering, tarrying, “delaying”; “delayeth,” Matt. 24:48; Luke 12:45, “tarried” Matt. 25:5; “tarried so long,” Luke 1:21; “will (not) tarry,” Heb. 10:37. See tarry.!

anabole (άναβολή, 311) lit. signifies “that which is thrown up” (ana, “up,” ballo, “to throw”); hence “a delay,” Acts 25:17. See defer.!

Note: In Rev. 10:6, chronos is translated “delay” in rv marg., and is to be taken as the true meaning.

Note: For strenos, rendered “delicacies” in Rev. 18:3, kjv, denoting “wantonness”

(rv), i.e., arrogant luxury, see wanton.! Cf. the verb streniao, below, under DELICATELY.

truphao (τρυφάω, 5171), from thrupto, “to enervate,” signifies “to lead a voluptuous life, to give oneself up to pleasure,” Jas. 5:5, rv, “ye have lived delicately”; kjv, “ye have lived in pleasure.”!

Notes: (1) Cf. spatalao, from spatale, “wantonness, to live riotously,” used with A in Jas. 5:5, “ye have lived in pleasure” (RV, “have taken your ...”); cf. 1 Tim. 5:6, of carnal women in the church, kjv, “liveth in pleasure,” RV, “giveth herself to pleasure.” See pleasure.!

(2) Cf. also streniao, “to run riot,” translated “lived deliciously,” in Rev. 18:7, 9, kjv (rv, “waxed wanton” and “lived wantonly”). Cf delicacies (above). See wanton.! Cf. the intensive form katastreniao, “to wax utterly wanton,” 1 Tim. 5:11.!

(3) Spatalao “might properly be laid to the charge of the prodigal, scattering his substance in riotous living, Luke 15:13; ... truphao to the charge of the rich man, faring sumptuously every day, Luke 16:19; streniao to Jeshurun, when, waxing fat, he kicked, Deut. 32:15” (Trench, Syn. Sec.liv).

truphe (τρυφή, 5172), akin to A, is used with en, in the phrase en truphe, “luxuriously,” “delicately,” Luke 7:25, and denotes effeminacy, softness; “to revel” in 2

Pet. 2:13 (kjv, “riot”), lit., “counting reveling in the day time a pleasure.” See revel, riot.!

Note: Entruphao, “to revel luxuriously,” is used in 2 Pet. 2:13, rv, “reveling” (kjv, “sporting themselves”).!

sunedomai (συνηδομαι, 4913), lit., “to rejoice with (anyone), to delight in (a thing) with (others),” signifies “to delight with oneself inwardly in a thing,” in Rom. 7:22.!

1. didomi (δίδώμι, 1325), “to give,” is translated “delivered” in Luke 7:15; RV, “gave”; so 19:13. See give.

2. anadidomi (άναδίδώμι, 325), ana, “up,” and No. 1, “to deliver over, give up,” is used of “delivering” the letter mentioned in Acts 23:33.!

3. apodidomi (άποδίδώμι, 591), apo, “from,” and No. 1, lit., “to give away,” hence, “to give back or up,” is used in Pilate’s command for the Lord’s body to be “given up,” Matt. 27:58; in the sense of “giving back,” of the Lord’s act in giving a healed boy back to his father, Luke 9:42. See give, pay, payment, perform, recompense, render,

4. epididomi (έπιδίδώμι, 1929), lit., “to give upon or in addition,” as from oneself to another, hence, “to deliver over,” is used of the “delivering” of the roll of Isaiah to Christ in the synagogue, Luke 4:17; of the “delivering” of the epistle from the elders at Jerusalem to the church at Antioch, Acts 15:30. See drive (let), give, offer.

5. paradidomi (παραδίδώμι, 3860), “to deliver over,” in Rom. 6:17, rv, “that form of teaching whereunto ye were delivered,” the figure being that of a mold which gives its shape to what is cast in it (not as the kjv). In Rom. 8:32 it is used of God in “delivering” His Son to expiatory death; so 4:25; see Mark 9:31; of Christ in “delivering” Himself up, Gal. 2:20; Eph. 5:2, 25. See betray, A. In Mark 1:14, RV, it is used of “delivering” John the Baptist to prison. See put, No. 12.

6. apallasso (άπαλλάσσώ, 525), lit., “to change from” (apo, “from,” allasso, “to change”), “to free from, release,” is translated “might deliver” in Heb. 2:15; in Luke 12:58, it is used in a legal sense of being quit of a person, i.e., the opponent being appeased and withdrawing his suit. For its other meaning, “to depart,” in Acts 19:12, see depart.!

7. eleutheroo (έλευθερόώ, 1659), “to set free,” is translated “deliver” in Rom. 8:21.

In six other places it is translated “make free,” John 8:32, 36; Rom. 6:18, 22; 8:2; Gal.

8. exaireo (έξαιρέώ, 1807), lit., “to take out,” denotes, in the middle voice, “to take out for oneself,” hence, “to deliver, to rescue,” the person who does so having a special

interest in the result of his act. Thus it is used, in Gal. 1:4, of the act of God in “delivering” believers “out of this present evil world,” the middle voice indicating His pleasure in the issue of their “deliverance.” It signifies to “deliver” by rescuing from danger, in Acts 12:11; 23:27; 26:17; from bondage, Acts 7:10, 34. For its other meaning, “to pluck out of,” Matt. 5:29; 18:9, see pluck.!

10. rhuomai (ρύομαι, 4506), “to rescue from, to preserve from,” and so, “to deliver,” the word by which it is regularly translated, is largely synonymous with so o, “to save,” though the idea of “rescue from” is predominant in rhuomai (see Matt. 27:43), that of “preservation from,” in sozo. In Rom. 11:26 the present participle is used with the article, as a noun, “the Deliverer.” This is the construction in 1 Thess. 1:10, where Christ is similarly spoken of Here the kjv wrongly has “which delivered” (the tense is not past); RV, “which delivereth”; the translation might well be (as in Rom. 11:26), “our Deliverer,” that is, from the retributive calamities with which God will visit men at the end of the present age. From that wrath believers are to be “delivered.” The verb is used with apo, “away from,” in Matt. 6:13; Luke 11:4 (in some mss.); so also in 11:4; Rom. 15:31; 2 Thess. 3:2; 2 Tim. 4:18; and with ek, “from, out of,” in Luke 1:74; Rom. 7:24; 2 Cor. 1:10; Col. 1:13, from bondage; in 2 Pet. 2:9, from temptation, in 2 Tim. 3:11, from persecution; but ek is used of ills impending, in 2 Cor. 1:10; in 2 Tim. 4:17, ek indicates that the danger was more imminent than in v. 18, where apo is used. Accordingly the meaning “out of the midst of” cannot be pressed in 1 Thess. 1:10.!

11. charizomai (χαρίζομαι, 5483), “to gratify, to do what is pleasing to anyone,” is translated “deliver” in the kjv of Acts 25:11, 16; RV, “give up” (marg., “grant by favor,”

i.e., to give over to the Jews so as to gratify their wishes). See forgive, give, grant.

Note: For gennao and tikto, “to bear, to be delivered” (said of women at childbirth), see BEGET.

1. apolutrosis (άπολύτρωσις, 629) denotes “redemption” (apo, “from,” lutron, “a price of release”). In Heb. 11:35 it is translated “deliverance”; usually the release is effected by the payment of a ransom, or the required price, the lutron (ransom). See REDEMPTION.

2. aphesis (αφεσις, 859) denotes “a release, from bondage, imprisonment, etc.” (the

corresponding verb is aphiemi, “to send away, let go”); in Luke 4:18 it is used of “liberation” from captivity (kjv, “deliverance,” rv, “release”). See forgiveness, REMISSION.

3. lutrotes (λυτρωτής, 3086), “a redeemer, one who releases” (see No. 1), is translated “deliverer” in Acts 7:35 (RV marg., “redeemer”).!

ekdotos (έκδοτος, 1560), lit., “given up” (ek, “out of,” didomi, “to give”), “delivered up” (to enemies, or to the power or will of someone), is used of Christ in Acts 2:23.f

plane (πλάνη, 4106), lit., “a wandering,” whereby those who are led astray roam hither and thither, is always used in the NT, of mental straying, wrong opinion, error in morals or religion. In 2 Thess. 2:11, kjv, it is translated delusion, RV, error. See deceit, ERROR.

Note: For DEMAND (Matt. 2:4 and Acts 21:33), see inquire; for its use in Luke 3:14 and 17:20, see under ASK.

1. daimon (δαίμων, 1142), “a demon,” signified, among pagan Greeks, an inferior deity, whether good or bad. In the NT it denotes “an evil spirit.” It is used in Matt. 8:31, mistranslated “devils.”

probably it is from a similar root daD, meaning “to know,” and hence means “a knowing one.”f

2. daimonion (δαιμόνιον, 1140), not a diminutive of daimon, No. 1, but the neuter of

the adjective daimonios, pertaining to a demon, is also mistranslated “devil,” “devils.” In Acts 17:18, it denotes an inferior pagan deity. “Demons” are the spiritual agents acting in all idolatry. The idol itself is nothing, but every idol has a “demon” associated with it who induces idolatry, with its worship and sacrifices, 1 Cor. 10:20-21; Rev. 9:20; cf.

Deut. 32:17; Isa. 13:21; 34:14; 65:3, 11. They disseminate errors among men, and seek to seduce believers, 1 Tim. 4:1. As seducing spirits they deceive men into the supposition that through mediums (those who have “familiar spirits,” Lev. 20:6, 27, e.g.) they can converse with deceased human beings. Hence the destructive deception of spiritism, forbidden in Scripture, Lev. 19:31; Deut. 18:11; Isa. 8:19. “Demons” tremble before God, Jas. 2:19; they recognized Christ as Lord and as their future Judge, Matt. 8:29; Luke 4:41. Christ cast them out of human beings by His own power. His disciples did so in His name, and by exercising faith, e.g., Matt. 17:20.

Acting under Satan (cf. Rev. 16:13-14), “demons” are permitted to afflict with bodily disease, Luke 13:16. Being unclean they tempt human beings with unclean thoughts,

Matt. 10:1; Mark 5:2; 7:25; Luke 8:27-29; Rev. 16:13; 18:2, e.g. They differ in degrees of wickedness, Matt. 12:45. They will instigate the rulers of the nations at the end of this age to make war against God and His Christ, Rev. 16:14. See devil.

daimonizomai (δαιμονίζομαι, 1139) signifies “to be possessed of a demon, to act under the control of a demon.” Those who were thus afflicted expressed the mind and consciousness of the “demon” or “demons” indwelling them, e.g., Luke 8:28. The verb is found chiefly in Matt. and Mark; Matt. 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mark 1:32; 5:15-16, 18; elsewhere in Luke 8:36 and John 10:21, “him that hath a devil (demon).”!

daimoniodes (δαιμονιώδης, 1141) signifies “proceeding from, or resembling, a demon, demoniacal”; see marg. of Jas. 3:15, rv (text, “devilish”).!

apodeixis (άπόδειξις, 585), lit., “a pointing out” (apo, “forth,” deiknumi, “to show”), a “showing” or demonstrating by argument, is found in 1 Cor. 2:4, where the apostle speaks of a proof, a “showing” forth or display, by the operation of the Spirit of God in him, as affecting the hearts and lives of his hearers, in contrast to the attempted methods of proof by rhetorical arts and philosophic arguments.!

1. arneomai (άρνέομαι, 720) signifies (a) “to say ... not, to contradict,” e.g., Mark 14:70; John 1:20; 18:25, 27; 1 John 2:22; (b) “to deny” by way of disowning a person, as, e.g., the Lord Jesus as master, e.g., Matt. 10:33; Luke 12:9; John 13:38 (in the best mss.);

2 Tim. 2:12; or, on the other hand, of Christ Himself, “denying” that a person is His follower, Matt. 10:33; 2 Tim. 2:12; or to “deny” the Father and the Son, by apostatizing and by disseminating pernicious teachings, to “deny” jesus Christ as master and Lord by immorality under a cloak of religion, 2 Pet. 2:1; Jude 4; (c) “to deny oneself,” either in a good sense, by disregarding one’s own interests, Luke 9:23, or in a bad sense, to prove false to oneself, to act quite unlike oneself, 2 Tim. 2:13; (d) to “abrogate, forsake, or renounce a thing,” whether evil, Titus 2:12, or good, 1 Tim. 5:8; 2 Tim. 3:5; Rev. 2:13; 3:8; (e)“not to accept, to reject” something offered, Acts 3:14; 7:35, “refused”; Heb.

2. aparneomai (άπαρνέομαι, 533), a strengthened form of No. 1, with apo, “from,”

prefixed (Lat., abnego), means (a) “to deny utterly,” to abjure, to affirm that one has no connection with a person, as in Peter’s denial of Christ, Matt. 26:34-35, 75; Mark 14:3031, 72; Luke 22:34, 61 (some mss. have it in John 13:38). This stronger form is used in the Lord’s statements foretelling Peter’s “denial,” and in Peter’s assurance of fidelity; the simple verb (No. 1) is used in all the records of his actual denial. The strengthened form is the verb used in the Lord’s warning as to being “denied” in the presence of the angels, Luke 12:9; in the preceding clause, “he that denieth Me,” the simple verb arneomai is used; the rendering therefore should be “he that denieth Me in the presence of men, shall be utterly denied in the presence of the angels of God”; (b) “to deny oneself” as a follower of Christ, Matt. 16:24; Mark 8:34; Luke 9:23.!

3. antilego (άντίλεγω, 483) means “to speak against, contradict.” In Luke 20:27, the RV, “they which say that there is no resurrection,” follows the texts which have the

simple verb lego; for the kjv, which translates the verb antilego, “which deny that there is any resurrection. See answer, contradict, gainsay, speak, No. 6.

1. anago (άνάγω, 321), lit., “to lead up” (ana, “up,” ago, “to lead”), is used, in the middle voice, as a nautical term, signifying “to set sail, put to sea”; “to depart,” Acts 27:12, kjv (rv, “put to sea”); 28:10 (rv, “sailed”); v. 11 (rv, “set sail”). Cf. epanago, in Luke 5:3, to put out. See bring, No. 11.

2. parago (παράγω, 3855), used intransitively, means “to pass by” (para, “by, beside”), and is so translated everywhere in the Gospels, except in the kjv of Matt. 9:27, “departed”; rv, “passed by.” Outside the Gospels it is used in its other meaning, “to pass away,” 1 Cor. 7:31; 1 John 2:8 (rv), 17. See pass.

3. hupago (ύπάγω, 5217), “to go,” translated “depart” in Jas. 2:16, kjv, primarily and

lit. meant “to lead under” (hupo, “under”); in its later use, it implied a “going,” without noise or notice, or by stealth. In this passage the idea is perhaps that of a polite dismissal, “Go your ways. See get, go.

4. aperchomai (άπέρχομαι, 565), lit., “to come or go away” (apo), hence, “to set off, depart,” e.g., Matt. 8:18, is frequent in the Gospels and Acts; Rev. 18:14, rv, “are gone.” See come, No. 11 (Note), go, pass.

5. dierchomai (διέρχομαι, 1330), “to come or go through, to pass through to a place,” is translated “departed” in Acts 13:14, kjv; rv, “passing through”; elsewhere it is usually translated “pass through” or “go through.” See come, No. 5.

6. exerchomai (έξέρχομαι, 1381) denotes “to come out, or go out of, to go forth.” It is frequently translated by the verb “to depart,” e.g., Matt. 9:31; in Luke 4:42, for the kjv, “He departed and went (No. 8),” the rv has “He came out and went”; in 9:6 the kjv and rv agree. See come, No. 3.

7. katerchomai (κατέρχομαι, 2718), “to come down” (its usual meaning), is translated “departed” in Acts 13:4, kjv (rv, “went down”).

8. poreuo (πορεύομαι, 4198), akin toporos, “a passage,” in the middle voice signifies “to go on one’s way, to depart from one place to another.” In some places, where the kjv has the verb “to depart,” the rv translates by “to go one’s way,” e.g., Matt. 2:9, “went their way”; 11:7; 24:1, “was going on His way.” In the following the RV has the verb “to go,” for the kjv “depart,” Luke 4:42 (latter part of verse); 13:31; John 16:7; 2 Tim. 4:10. In Luke 21:8, “go (after),” is said of disciples or partisans. In some places both kjv and RV translate by the verb “to depart,” e.g., Matt. 19:15; 25:41; Acts 5:41; Acts 22:21. This verb is to be distinguished from others signifying “to go.” It is best rendered, as often as possible, “to go on one’s way.” See go, journey, walk.

9. ekporeuo (έκπορεύομαι, 1607), ek, “from,” in the middle and passive, “to proceed from or forth,” more expressive of a definite course than simply “to go forth,” is translated “go forth,” in Mark 6:11; “went out” in Matt. 20:29, RV (kjv, “departed”); both have “depart” in Acts 25:4. It is frequently translated by the verb “to proceed,” and is often best so rendered, e.g., in Rev. 9:17-18, rv, for kjv, issued. See come, No. 33.

10. anachoreo (άναχώρέώ, 402), “to go back, recede, retire” (ana, “back or up,”

choreo, “to make room for, betake oneself,” choros, “a place”), is translated “departed” in Matt. 2:12-14; 4:12 (rv, “withdrew”); so in 14:13 and 15:21, but “departed” in 27:5; “withdrew” in John 6:15. In Matt. 2:22 the RV has “withdrew,” which is preferable to the kjv, “turned aside.” The most suitable translation wherever possible, is by the verb “to withdraw.” See place, B, No. 1, go, No. 15, turn, Note (1), withdraw.

11. apochoreo (άποχώρέώ, 672), “to depart from” (apo), is so translated in Matt.

7:23; Luke 9:39; Acts 13:13 (both kjv and RV). Some mss. have it in Luke 20:20.!

12. ekchoreo (έκχώρέώ, 1633) signifies “to depart out” (ek), “to leave a place,” Luke 21:21.!

13. chorizo (χώρίζώ, 5563), “to put apart, separate,” means, in the middle voice, “to separate oneself, to depart from,” Acts 1:4; 18:1-2; in marital affairs, 1 Cor. 7:10-11, 15; “departed” (rv corrects to “was parted”), Philem. 15. The verb is also used in Matt. 19:6; Mark 10:9; Rom. 8:35, 39; Heb. 7:26. See put, No. 14, separate.!

14. apochorizo (άποχώρίζώ, 673) signifies “to separate off’ (apo); in the middle voice, “to depart from,” Acts 15:39, kjv, “departed asunder”; rv, “parted asunder”; Rev. 6:14, rv, “was removed.” See part, remove.!

15. diachorizo (διαχώρίζομαι, 1316), lit., “to separate throughout” (dia), i.e., “completely,” in the middle voice, “to separate oneself definitely from,” is used in Luke 9:33, RV, “were parting from.”!

16. analuo (άναλύώ, 360), lit., “to unloose, undo” (ana, “up, or again”), signifies “to depart,” in the sense of “departing” from life, Phil. 1:23, a metaphor drawn from loosing moorings preparatory to setting sail, or, according to some, from breaking up an encampment, or from the unyoking of baggage animals. See departing, No. 1. In Luke 12:36, it has its other meaning, “to return.” See return.!

17. apoluo (άπολύώ, 630), “to loose from” (apo), in the middle voice, signifies “to depart,” Luke 2:29; Acts 23:22, rv, “let go”; 28:25. See dismiss.

18. exeimi (εξειμι, 1826), “to go out” (ex, “out,” eimi “to go”), is rendered “went out” in Acts 13:42; in 27:43, “got,” of mariners getting to shore; in 17:15, “departed”; in 20:7, “to depart.” See get, go.!

19. metairo (μεταίρω, 3332), “to make a distinction, to remove, to lift away” (in its transitive sense), is used intransitively in the NT, signifying “to depart,” and is said of Christ, in Matt. 13:53; 19:1. It could be well translated “removed.”!

20. aphistemi (άφίστήμι, 868), in the active voice, used transitively, signifies “to cause to depart, to cause to revolt,” Acts 5:37; used intransitively, “to stand off, or aloof, or to depart from anyone,” Luke 4:13; 13:27; Acts 5:38 (“refrain from”); 12:10; 15:38; 19:9; 22:29; 2 Cor. 12:8; metaphorically, “to fall away,” 2 Tim. 2:19; in the middle voice, “to withdraw or absent oneself from,” Luke 2:37; to “apostatize,” Luke 8:13; 1 Tim. 4:1; Heb. 3:12, rv, “falling away.” See draw (away), fall, No. 14, refrain, withdraw.!

21. apallasso (άπαλλάσσω, 525), lit., “to change from” (apo, “from,” allasso, “to change”), is used once of “departing,” said of the removal of diseases, Acts 19:12. In Heb. 2:15 it signifies “to deliver, release.” In Luke 12:58, it is used in a legal sense, “to be quit of” See deliver.!

22. metabaino (μεταβαίνω, 3327) is rendered “to depart” in Matt. 8:34; 11:1; 12:9; 15:29; John 7:3; 13:1; Acts 18:7.

1. analusis ( νάλυσις, 359), “an unloosing” (as of things woven), “a dissolving into separate parts” (Eng., “analysis”), is once used of “departure from life,” 2 Tim. 4:6, where the metaphor is either nautical, from loosing from moorings (thus used in Greek

poetry), or military, from breaking up an encampment; cf. kataluo in 2 Cor. 5:1 (cf. DEPART, No. 16).!

2. aphixis (αφιξις, 867), most frequently “an arrival” (akin to aphikneomas, see

come), also signifies a “departure” (apo, “from,” hikneomai, “to come”: etymologically,

to come far enough, reach; cf. hikanos, “sufficient”), the “departure” being regarded in relation to the end in view. Thus Paul speaks of his “departing,” Acts 20:29.!

kathaireo (καθαιρέω, 2507) lit. signifies “to take down” (kata, “down,” haireo, “to take”), the technical term for “removing a body after crucifixion,” e.g., Mark 15:36; hence, “to pull down, demolish”; in Acts 19:27, according to the most authentic mss., the translation is (as the rv) “that she (Diana) should even be deposed from her magnificence” (possibly, in the partitive sense of the genitive, “destroyed from, or diminished in, somewhat of her magnificence”). See cast, destroy, pull, put, take (down).

2. pelagos (πέλαγος, 3989), “the sea,” Acts 27:5, denotes also “the depth” (of the sea), Matt. 18:6. The word is most probably connected with a form ofplesso, “to strike,”

and plege, “a blow,” suggestive of the tossing of the waves. Some would connect it with

plax, “a level board,” but this is improbable, and less applicable to the general usage of the word, which commonly denotes the sea in its restless character. See SEA.f

Note: For ekmukterizo, lit., “to turn up the nose at, to deride out and out,” Luke 16:14; 23:35, see scoFF.f

1. katabaino (καταβαίνω, 2597), “to go down” (kata, “down,” baino, “to go”), used for various kinds of motion on the ground (e.g., going, walking, stepping), is usually translated “to descend.” The rv uses the verb “to come down,” for kjv, “descend,” in Mark 15:32; Acts 24:1; Rev. 21:10. See come, No. 19.

2. katetchomai (κατέρχομαι, 2718), “to come or go down,” is translated “descendeth,” in Jas. 3:15, kjv; rv, “cometh down.” See come, No. 7.

katabasis (κατάβασις, 2600) denotes “a going down,” akin to No. 1 under DESCEND, a way down,” Luke 19:37.f

1. grapho (γράφω, 1125), “to write,” is rendered “describeth” in Rom. 10:5, kjv,

“For Moses describeth the righteousness which is of the Law .”; this the RV corrects to “For Moses writeth that the man that doeth the righteousness which is of the Law ...” See WRITE.

2. lego, (λέγω, 3004) “to say,” is rendered “describeth” in Rom. 4:6, kjv, “David describeth the blessedness .”; this the RV corrects to, “David pronounceth blessing upon ...” This might be regarded as the meaning, if David is considered as the human agent

acting for God as the real pronouncer of blessing. otherwise the verb lego is to be taken

in its ordinary sense of “telling or relating”; especially as the blessedness (makarismos) is not an act, but a state of felicity resulting from God’s act of justification.

eremia (έρημία, 2047), primarily “a solitude, an uninhabited place,” in contrast to a town or village, is translated “deserts” in Heb. 11:38; “the wilderness” in Matt. 15:33, kjv, “a desert place,” RV; so in Mark 8:4; “wilderness” in 2 Cor. 11:26. It does not always denote a barren region, void of vegetation; it is often used of a place uncultivated, but fit for pasturage. See WiLDERNESS.f

eremos (έρημος, 2048), used as a noun, has the same meaning as eremia, in Luke 5:16 and 8:29, RV, “deserts,” for kjv, “wilderness”; in Matt. 24:26 and John 6:31, RV, “wilderness,” for kjv, “desert.” As an adjective, it denotes (a), with reference to persons,

“deserted,” desolate, deprived of the friends and kindred, e.g. of a woman deserted by a husband, Gal 4:21; (b) so of a city, as Jerusalem, Matt. 23:38; or uninhabited places, “desert,” e.g., Matt. 14:13, 15; Acts 8:26; in Mark 1:35, RV, “desert,” for kjv, solitary. See DESOLATE, WILDERNESS.

1. epithumia (έπιθυμία, 1939), “a desire, craving, longing, mostly of evil desires,” frequently translated “lust,” is used in the following, of good “desires”: of the Lord’s “wish” concerning the last Passover, Luke 22:15, of Paul’s “desire” to be with Christ, Phil. 1:23; of his “desire” to see the saints at Thessalonica again, 1 Thess. 2:17.

With regard to evil “desires,” in Col. 3:5 the RV has “desire,” for the kjv, “concupiscence”; in 1 Thess. 4:5, rv, “lust,” for kjv, “concupiscence”; there the

preceding word pathos is translated “passion,” rv, for kjv, “lust” (see AFFECTION); also in Col. 3:5pathos and epithumia are associated, rv, “passion,” for kjv, “inordinate affection.” Epithumia is combined withpathema, in Gal. 5:24; for the kjv, “affections and lusts,” the rv has “passions, and the lusts thereof.” Epithumia is the more

comprehensive term, including all manner of “lusts and desires”; pathema denotes suffering; in the passage in Gal. (l.c.) the sufferings are those produced by yielding to the flesh; pathos points more to the evil state from which “lusts” spring. Cf orexis, “lust,” Rom. 1:27. See concupiscence, lust, and Trench, Syn. Sec.lxxxvii.

2. eudokia (εύδοκία, 2107), lit., “good pleasure” (eu, “well,” dokeo, “to seem”), implies a gracious purpose, a good object being in view, with the idea of a resolve, showing the willingness with which the resolve is made. It is often translated “good pleasure,” e.g., Eph. 1:5, 9; Phil. 2:13; in Phil. 1:15, “good will”; in Rom. 10:1, “desire,” (marg., “good pleasure”); in 2 Thess. 1:11, rv, “desire,” kjv and rv, marg., “good pleasure.”

It is used of God in Matt. 11:26 (“well pleasing,” rv, for kjv, “seemed good”); Luke 2:14, RV, “men in whom He is well pleased,” lit., “men of good pleasure” (the construction is objective); 10:21; Eph. 1:5, 9; Phil. 2:13. See pleasure, seem, will.!

3. epipothesis (έπιπόθησις, 1972), “an earnest desire, a longing for” (epi, “upon,”

intensive,potheo, “to desire”), is found in 2 Cor. 7:7, 11, kjv, “earnest desire,” and “vehement desire”; rv, “longing” in both places. See longing.!

4. epipothia (έπιποθία, 1974), with the same meaning as No. 3, is used in Rom.

15:23, rv, “longing,” kjv, “great desire.”! Cf. epipothetos, Phil. 4:1, “longed for”!, and epipotheo, “to long for” [see B, Note (4)]. See longing.

5. thelema (θέλημα, 2307) denotes “a will, that which is willed” (akin to B, No. 6). It is rendered “desires,” in Eph. 2:3. See pleasure, will.

1. axioo (άξιόω, 515), “to deem worthy,” is translated “desire” in Acts 28:22, where a suitable rendering would be “We think it meet (or good) to hear of thee”; so in 15:38. See THINK.

2. epithumeo (έπιθυμέω, 1937), “to desire earnestly” (as with A, No. 1), stresses the

inward impulse rather than the object desired. It is translated “to desire” in Luke 16:21; 17:22; 22:15; 1 Tim. 3:1; Heb. 6:11; 1 Pet. 1:12; Rev. 9:6. See covet.

3. erotao (έρωτάω, 2065), in Luke 7:36 is translated “desired”; in 14:32, RV,

“asketh,” for kjv, “desireth”; so in John 12:21; Acts 16:39; 18:20; 23:20; in v. 18 “asked,” for kjv, “prayed.” See ask.

4. homeiromai or himeiromai (ίμείρομαι, 2442), “to have a strong affection for, a yearning after,” is found in 1 Thess. 2:8, “being affectionately desirous of you.” It is probably derived from a root indicating remembrance.!

5. orego (ορέγομαι, 3713), “to reach or stretch out,” is used only in the middle voice, signifying the mental effort of stretching oneself out for a thing, of longing after it, with stress upon the object desired (cf. No. 2); it is translated “desire” in Heb. 11:16; in 1 Tim. 3:1, rv, “seeketh,” for kjv, “desireth”; in 1 Tim. 6:10, rv, “reached after,” for kjv, “coveted after.” In Heb. 11:16, a suitable rendering would be “reach after.” See covet, seek.! Cf. orexis, lust, Rom. 1:27.!

6. thelo (θέλω, 2309), “to will, to wish,” implying volition and purpose, frequently a determination, is most usually rendered “to will.” It is translated “to desire” in the RV of the following: Matt. 9:13; 12:7; Mark 6:19; Luke 10:29; 14:28; 23:20; Acts 24:27; 25:9; Gal. 4:17; 1 Tim. 5:11; Heb. 12:17; 13:18. See disposed, forward, intend, list, love,

7. boulomai (βούλομαι, 1014), “to wish, to will deliberately,” expresses more

strongly than thelo (No. 6) the deliberate exercise of the will; it is translated “to desire” in the RV of the following: Acts 22:30; 23:28; 27:43; 28:18; 1 Tim. 2:8; 5:14; 6:9 and Jude 5. See disposed, intend, list, minded, willing, wish, would.

8. zeloo (ζηλόω, 2206), “to have a zeal for, to be zealous towards,” whether in a good or evil sense, the former in 1 Cor. 14:1, concerning spiritual gifts RV, “desire earnestly,” kjv, “desire”; in an evil sense, in Jas. 4:2, rv, “covet,” for kjv, “desire to have.”

9. aiteo (αιτέω, 154), “to ask,” is rendered “to desire” in kjv, e.g., in Matt. 20:20; Luke 23:25 [RV, always “to ask (for)”].

10. speudo (σπεύδω, 4692) is translated “earnestly desiring” in 2 Pet. 3:12, RV. See HASTE.

(1) Eperotao, No. 3, with epi, intensive, “to ask, interrogate, inquire of, consult, or to

demand of a person”; in Matt. 16:1, rv, “asked.” See ask. (2) Zeteo, “to seek”; in Matt. 12:46-47, RV, “seeking”; in Luke 9:9, RV, “sought.” See endeavor, go, Note (2), (a), inquire, require, seek. (3) Epizeteo, “to seek earnestly” (No. 2, with epi, intensive), in Acts 13:7, rv, “sought”; in Phil. 4:17, rv, “seek for” (twice). See inquire, seek. (4)

Epipotheo, “to long after, to lust”; in 2 Cor. 5:2, rv, “longing”; in 1 Thess. 3:6 and 2 Tim. 1:4, RV, “longing”; in 1 Pet. 2:2, RV, “long for.” See A, Hos. 3-4. See long, lust. (5) Exaiteomai, intensive of No. 9, occurs in Luke 22:31.! (6) Forparakaleo, see beseech, exhort, intreat. (7) For desirous of vain glory,” see vainglory.

1. eremoo (έρημόώ, 2049) signifies “to make desolate, lay waste.” From the primary sense of “making quiet” comes that of “making lonely.” It is used only in the passive voice in the NT; in Rev. 17:16, “shall make desolate” is, lit., “shall make her desolated”; in 18:17, 19, “is made desolate”; in Matt. 12:25 and Luke 11:17, “is brought to desolation.” See nought (come to).! Cf. DESERT.

2. monoo (μονόώ, 3443), “to leave alone” (akin to monos, “alone”), is used in 1 Tim. 5:5, in the passive voice, but translated “desolate,” lit., “was made desolate” or “left desolate.”!

1. eremos (ερημος, 2048) is translated “desolate” in the Lord’s words against Jerusalem, Matt. 23:38; some mss. have it in Luke 13:35; in reference to the habitation of Judas, Acts 1:20, and to Sarah, from whom, being barren, her husband had turned, Gal. 4:27. See desert.

2. orphanos (ορφανός, 3737) (Eng., “orphan”; Lat., “orbus”), signifies “bereft of parents or of a father.” In Jas. 1:27 it is translated “fatherless.” It was also used in the general sense of being “friendless or desolate.” In John 14:18 the Lord uses it of the relationship between Himself and His disciples, He having been their guide, teacher and protector; RV, “desolate,” kjv, “comfortless.” Some mss. have the word in Mark 12:40. See FATHERLESS.!

eremosis (έρημώσις, 2050), akin to A, No. 1, denotes “desolation,” (a) in the sense of “making desolate,” e.g., in the phrase “the abomination of desolation,” Matt. 24:15; Mark 13:14; the genitive is objective, “the abomination that makes desolate”; (b) with stress upon the effect of the process, Luke 21:20, with reference to the “desolation” of Jerusalem.

1. exaporeo (έξαπορέομαι, 1820) is used in the NT in the passive voice, with middle

sense, “to be utterly without a way” (ek, “out of,” intensive, a, negative, poros, “a way

through”; cf poreuo, “to go through”; (Eng., “ferry” is connected); “to be quite at a loss, without resource, in despair.” It is used in 2 Cor. 1:8, with reference to life; in 4:8, in the sentence “perplexed, yet not unto (kjv, ‘in’) despair,” the word “perplexed” translates the

verb aporeo, and the phrase “unto despair” translates the intensive form exaporeo, a play on the words.! In the Sept., Ps. 88:15, where the translation is “having been lifted up, I was brought low and into despair.!

2. apelpizo (άπελπίζω, 560), lit., “to hope away” (apo, “away from,” elpizo, “to hope”). i.e., “to give up in despair, to despair,” is use. in Luke 6:35, RV, “nothing despairing,” i.e., without anxiety as to the result, or not “despairing” of the recompense from God; this is probably the true meaning; kjv, “hoping for nothing again.” The marg., “of no man,” is to be rejected.!

1. exoutheneo (έξουθενέω, 1848), “to make of no account” (ex, “out,” oudeis,

“nobody,” alternatively written, outheis), “to regard as nothing, to despise utterly, to treat with contempt.” This is usually translated to “set at nought,” Luke 18:9, RV, kjv, “despised.” So in Rom. 14:3. Both have “set at nought” in Luke 23:11; Acts 4:11; Rom. 14:10. Both have “despise” in 1 Cor. 16:11; Gal. 4:14, and 1 Thess. 5:20; in 2 Cor. 10:10, rv, “of no account,” for kjv, “contemptible”; in 1 Cor. 1:28, kjv and rv, “despised.” For the important rendering in 1 Cor. 6:4, RV, see account.!

Note: In Mark 9:12 some mss. have this verb; the most authentic have the alternative

2. kataphroneo (καταφρονέω, 2706), lit., “to think down upon or against anyone”

(kata, “down,” phren, “the mind”), hence signifies “to think slightly of, to despise,”

Matt. 6:24; 18:10; Luke 16:13; Rom. 2:4; 1 Cor. 11:22; 1 Tim. 4:12; 6:2; Heb. 12:2; 2 Pet. 2:10.!

3. periphroneo (περιφρονέω, 4065) lit. denotes “to think round a thing, to turn over in the mind”; hence, “to have thoughts beyond, to despise,” Titus 2:15.!

Notes: The following verbs, translated “to despise, etc.” in the kjv, are given suitable meanings in the RV:

(1) Atheteo, lit., “to displace, to set aside,” rv, “to reject,” Luke 10:16; 1 Thess. 4:8; in 1 Tim. 5:12, “rejected,” for kjv, “cast off”; in Heb. 10:28, “hath set at nought”; so Jude

8. See disannul, reject, void, No. 2. (2) Atimazo, “to dishonor” (a, negative, time, “honor”); in Jas. 2:6, RV, “have dishonored.” See dishonor, entreat, shame, C, No. 1, shamefully. (3) Oligoreo, “to care little for, regard lightly” (oligos, “little”); in Heb.

12:5, rv, “regard lightly. See regard.! (4) The phrase logizomai eis ouden signifies “to reckon as nothing”; in the passive voice, “to be counted as nothing”; in Acts 19:27, RV, “be made of no account.”

atimos (ατιμος, 820), “without honor,” see Note (2), above, is translated as a verb in 1 Cor. 4:10, kjv, “are despised”; RV, “have dishonor,” lit., “(we are) without honor”; “without honor” in Matt. 13:57; Mark 6:4. The comparative degree atimoteros, “less honorable,” is used in 1 Cor. 12:23.!

Note: Aphilagathos, “not loving the good” (a, negative, phileo, “to love,” agathos, “good”), is used in 2 Tim. 3:3, kjv, “despisers of those that are good,” rv, “no lovers of good.” See lover.!

kataphronetes (καταφροντ)ς, 2707), lit., “one who thinks down against,” hence, “a despiser” (see A, No. 2), is found in Acts 13:41.f In the Sept., Hab. 1:5; 2:5 and Zeph. 3:4.f

1. enubrizo (ένυβρίζω, 1796), “to treat insultingly, with contumely” (en, intensive,

hubri o, “to insult”; some connect it with huper, “above, over,” Lat. super, which suggests the insulting disdain of one who considers himself superior), is translated “hath done despite” in Heb. 10:29.f

Notes: (1) Hubrizo, “to insult, act with insolence,” is translated “to use despitefully” in Acts 14:5, kjv; rv, “to entreat ... shamefully.” See shamefully (entreat), SPITEFULLY (ENTREAT), REPROACH, B, No. 2.

(2) The noun hubristes, “a violent man,” is translated “despiteful” in Rom. 1:30, kjv; RV, “insolent”; in 1 Tim. 1:13, “injurious.”f

2. epereazo (έπηρεάζω, 1908), for which see accuse, B, No. 3, is found in some mss. in Matt. 5:44, and translated “despitefully use,” kjv (the RV follows the mss. which omit the sentence). In the corresponding passage in Luke 6:28, the kjv and rv have “despitefully use”; in 1 Pet. 3:16, kjv, “falsely accuse,” rv, “revile.” See accuse, REVILE.f

2. hustereo (ύστερέω, 5302), primarily, “to be behind, to be last,” hence, “to lack, fail of, come short of,” is translated “being destitute” in Heb. 11:37. See behind, B, No. 1.

3. leipo (λείπω, 3007) signifies “to leave, forsake”; in the passive voice, “to be left, forsaken, destitute”; in Jas. 2:15, kjv, “destitute,” rv, “be in lack.” See lack, want.

1. apollumi (άπόλλυμι, 622), a strengthened form of ollumi, signifies “to destroy utterly”; in middle voice, “to perish.” The idea is not extinction but ruin, loss, not of being, but of wellbeing. This is clear from its use, as, e.g., of the marring of wine skins, Luke 5:37; of lost sheep, i.e., lost to the shepherd, metaphorical of spiritual destitution, Luke 15:4, 6, etc.; the lost son, 15:24; of the perishing of food, John 6:27; of gold, 1 Pet. 1:7. So of persons, Matt. 2:13, “destroy”; 8:25, “perish”; 22:7; 27:20; of the loss of wellbeing in the case of the unsaved hereafter, Matt. 10:28; Luke 13:3, 5; John 3:16 (v. 15 in some mss.); 10:28; 17:12; Rom. 2:12; 1 Cor. 15:18; 2 Cor. 2:15, “are perishing”; 4:3; 2 Thess. 2:10; Jas. 4:12; 2 Pet. 3:9. Cf. B, II, No. 1. See die, lose, marred, perish.

3. kathaireo (καθαιρέω, 2507), “to cast down, pull down by force, etc.,” is translated “to destroy” in Acts 13:19. In Acts 19:27, kjv, “should be destroyed,” the RV suitably has “should be deposed.” See cast, No. 13, pull, put, take.

4. luo (λύω, 3089), “to loose, dissolve, sever, break, demolish,” is translated “destroy,” in 1 John 3:8, of the works of the Devil. See break, A, No. 4.

5. kataluo (καταλύω, 2647), kata, “down,” intensive, and No. 4, “to destroy utterly, to overthrow completely,” is rendered “destroy,” in Matt. 5:17, twice, of the Law; Matt. 24:2; 26:61; 27:40; Mark 13:2; 14:58; 15:29; Luke 21:6, of the Temple; in Acts 6:14, of Jerusalem; in Gal. 2:18, of the Law as a means of justification; in Rom. 14:20 (kjv, “destroy,” RV, “overthrow”), of the marring of a person’s spiritual well-being (in v. 15

apollumi, No. 1, is used in the same sense); in Acts 5:38 and 39 (rv, “overthrow”) of the failure of purposes; in 2 Cor. 5:1, of the death of the body (“dissolved). See dissolve, NOUGHT (COME TO), OVERTHROW, THROW.

For its other meaning, “to lodge,” see Luke 9:12 and 19:7. See guest, lodge.!

6. olothreuo (ολοθρεύω, 3645), “to destroy,” especially in the sense of slaying, is found in Heb. 11:28, where the RV translates the present participle with the article by the noun “destroyer.”! See B, below. The verb occurs frequently in the Sept., e.g., Ex. 12:23; Josh. 3:10; 7:25; Jer. 2:30; 5:6; 22:7.

7. exolothreuo (έξολοθρεύω, 1842), ek, “out of” (intensive), and No. 6, “to destroy utterly to slay wholly,” is found in Acts 3:23, RV, “utterly destroyed,” referring to the “destruction” of one who would refuse to hearken to the voice of God through Christ.! This verb is far more abundantly used in the Sept. than No. 6; it occurs 35 times in Deut. 34 in Josh. 68 in the Psalms.

Note: Portheo,“to ruin by laying waste, to make havock of,” is translated “destroyed” in Acts 9:21, of the attacks upon the church in Jerusalem by Saul of Tarsus; “wasted,” in Gal. 1:13, with reference to the same; “destroyed” in Gal. 1:23, where “the faith” is put by metonymy (one thing being put for another associated with it), for those who held the faith. In each of these places the rv consistently translates by “made havock of.” See HAVOC, WASTE.!

olothreutes (ολοθρευτής, 3644), akin to A, No. 6, “a destroyer,” is found in 1 Cor. 10:10.!

Note: For the construction in Heb. 11:28, “the destroyer,” see A, No. 6. Cf. apolluon,

in Rev. 9:11, the present participle of apollumi, A, No. 1, used as a proper noun.!

1. apoleia ( άπώλεια, 684), akin to A, No. 1, and likewise indicating “loss of wellbeing, not of being,” is used (a) of things, signifying their waste, or ruin; of ointment, Matt. 26:8; Mark 14:4; of money, Acts 8:20 (“perish”); (b) of persons, signifying their spiritual and eternal perdition, Matt. 7:13; John 17:12; 2 Thess. 2:3, where “son of perdition” signifies the proper destiny of the person mentioned; metaphorically of men persistent in evil, Rom. 9:22, where “fitted” is in the middle voice, indicating that the

vessels of wrath fitted themselves for “destruction”, of the adversaries of the Lord’s people, Phil. 1:28 (“perdition”); of professing Christians, really enemies of the cross of Christ, Phil. 3:19 (RV, “perdition”); of those who are subjects of foolish and hurtful lusts,

1 Tim. 6:9 (for the preceding word “destruction” see No. 3, below); of professing Hebrew adherents who shrink back into unbelief, Heb. 10:39; of false teachers, 2 Pet. 2:1, 3; of ungodly men, 3:7; of those who wrest the Scriptures, 3:16; of the Beast, the final head of the revived Roman Empire, Rev. 17:8, 11; (c) of impersonal subjects, as heresies, 2 Pet. 2:1, where “destructive heresies” (rv; kjv, “damnable”) is, lit., “heresies of destruction”

(marg., “sects of perdition”); in v. 2 the most authentic mss. have aselgeiais, “lascivious,” instead of apoleiais. See perdition, pernicious, waste.!

2. kathairesis (καθαίρεσις, 2506), akin to A, No. 3, “a taking down, a pulling down,” is used three times in 2 Cor.,“casting down” in the RV in each place; in 10:4 (kjv,

3. olethros (όλεθρος, 3639), “ruin, destruction,” akin to A, No. 6, always translated “destruction,” is used in 1 Cor. 5:5, of the effect upon the physical condition of an erring believer for the purpose of his spiritual profit; in 1 Thess. 5:3 and 2 Thess. 1:9, of the effect of the divine judgments upon men at the ushering in of the Day of the Lord and the revelation of the Lord Jesus; in 1 Tim. 6:9, of the consequences of the indulgence of the flesh, referring to physical “ruin” and possibly that of the whole being, the following

word apoleia (see No. 1) stressing the final, eternal and irrevocable character of the ruin.!

4. phthora (φθορά, 5356), akin to A, No. 8, denotes “the destruction that comes with corruption.” In 2 Pet. 2:12 it is used twice; for the kjv, “made to be taken and destroyed ... shall utterly perish (phtheiro) in their own corruption,” the RV has “to be taken and destroyed (lit., ‘unto capture and destruction,’ phthora) ... shall in their destroying

(phthora) surely be destroyed,” taking the noun in the last clause in the sense of their act of “destroying” others. See corrupt, corruption.

5. suntrimma (σύντριμμα, 4938), “a breaking in pieces, shattering” (the

corresponding verb is suntribo; see under break, bruise), hence, “ruin, destruction,” is

compounded of sun, “together,” and trimma, “a rubbing or wearing away.” The latter,

and tribo, “to beat,” are derived from a root, signifying “to rub, wear away”; hence Eng., “tribulation and trouble.” It is used, metaphorically, of “destruction,” in Rom. 3:16 (from Isa. 59:7), which, in a passage setting forth the sinful state of mankind in general, suggests the “wearing” process of the effects of cruelty.! The word is frequent in the Sept., especially in Isaiah and Jeremiah.

1. krino (κρίνω, 2919), primarily “to separate,” hence, “to be of opinion, approve, esteem,” Rom. 14:5, also “to determine, resolve, decree,” is used in this sense in Acts 3:13; 20:16; 25:25; 27:1; 1 Cor. 2:2; 2 Cor. 2:1; Titus 3:12. See condemn, judge, JUDGMENT, LAW, B, No. 2

2. horizo (όρίζώ, 3724) denotes “to bound, to set a boundary” (Eng., “horizon”); hence, “to mark out definitely, determine”; it is translated “to determine” in Luke 22:22, of the foreordained pathway of Christ; Acts 11:29, of a “determination” to send relief; 17:26, where it is used of fixing the bounds of seasons. In Acts 2:23 the verb is translated “determinate,” with reference to counsel. Here the verbal form might have been adhered to by the translation “determined”; that is to say, in the sense of “settled.”

In Rom. 1:4 it is translated “declared,” where the meaning is that Christ was marked out as the Son of God by His resurrection and that of others (see under declare). In Acts 10:42 and 17:31 it has its other meaning of “ordain,” that is, “to appoint by determined counsel.” In Heb. 4.7, it is translated “limiteth,” but preferably in the RV, “defineth,” with reference to a certain period; here again it approaches its primary meaning of marking out the bounds of. See declare, No. 9, limit ORDAIN.!

3. proorizo (προορίζώ, 4309),pro, “beforehand,” and No. 2, denotes “to mark out beforehand, to determine before, foreordain”; in Acts 4:28, kjv, “determined before,” rv, “foreordained”; so the RV in 1 Cor. 2:7, kjv, “ordained”, in Rom. 8:29-30 and Eph. 1:5,

11, kjv, “predestinate,” rv, “foreordain.” See ordain, Note (1), predestinate.!

4. epiluo (έπιλύώ, 1956), lit., “to loosen upon,” denotes “to solve, expound,” Mark 4:34; “to settle,” as of a controversy, Acts 19:39, kjv, “it shall be determined,” RV, “it shall be settled.” See expound, settle.!

5. diaginosko (διαγινώσκώ, 1231), besides its meaning “to ascertain exactly,” Acts 23:15, was an Athenian law term signifying “to determine,” so used in 24:22, RV, “determine”; kjv, “know the uttermost of.”!

Note: Boulomai, “to be minded, to purpose,” is translated “determined” in Acts 15:37; rv, was minded. See minded, No. 2.

1. enthumesis (ένθύμησις, 1761), “a cogitation, an inward reasoning” (generally, evil surmising or supposition), is formed from en, “in,” and thumos, “strong feeling, passion” (cf. thumoo, in the middle voice, “to be wroth, furious”); Eng., “fume” is akin; the root,

thu, signifies “to rush, rage.” The word is translated “device” in Acts 17:29, of man’s production of images; elsewhere, “thoughts,” Matt. 9:4; 12:25; Heb. 4:12, where the accompanying word ennoia denotes inward intentions. See thought.!

2. noema (νόημα, 3540) denotes “thought, that which is thought out” (cf. noeo, “to understand”); hence, “a purpose, device”; translated “devices” in 2 Cor. 2:11; “minds” in

2 Cor. 3:14; 4:4; 11:3; in 2 Cor. 10:5, “thought”; in Phil. 4:7, kjv, “minds,” RV, “thoughts.” See mind, thought.!

diabolos (διάβολος, 1228), “an accuser, a slanderer” (from diaballo, “to accuse, to malign”), is one of the names of Satan. From it the English word “Devil” is derived, and should be applied only to Satan, as a proper name. Daimon, “a demon,” is frequently, but wrongly, translated “devil”; it should always be translated “demon,” as in the RV margin. There is one “Devil,” there are many demons. Being the malignant enemy of God and man, he accuses man to God, Job 1:6-11; 2:1-5; Rev. 12:9, 10, and God to man, Gen. 3. He afflicts men with physical sufferings, Acts 10:38. Being himself sinful, 1 John 3:8, he instigated man to sin, Gen. 3, and tempts man to do evil, Eph. 4:27; 6:11, encouraging him thereto by deception, Eph. 2:2. Death having been brought into the world by sin, the “Devil” had the power of death, but Christ through His own death, has triumphed over him, and will bring him to nought, Heb. 2:14; his power over death is intimated in his struggle with Michael over the body of Moses, Jude 9. Judas, who gave himself over to the “Devil,” was so identified with him, that the Lord described him as such, John 6:70 (see 13:2). As the “Devil” raised himself in pride against God and fell under condemnation, so believers are warned against similar sin, 1 Tim. 3:6; for them he lays snares, v. 7, seeking to devour them as a roaring lion, 1 Pet. 5:8; those who fall into his snare may be recovered therefrom unto the will of God, 2 Tim. 2:26, “having been taken captive by him (i.e., by the ‘Devil’)”; “by the Lord’s servant” is an alternative, which

some regard as confirmed by the use of zogreo (“to catch alive”) in Luke 5:10; but the general use is that of taking captive in the usual way. If believers resist he will flee from them, Jas. 4:7. His fury and malignity will be especially exercised at the end of the present age, Rev. 12:12. His doom is the lake of fire, Matt. 25:41; Rev. 20:10. The noun is applied to slanderers, false accusers, 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3.

sophi o (σοφίζω, 4679), from sophos, “wise” (connected etymologically with sophes, “tasty”), in the active voice signifies “to make wise,” 2 Tim. 3:15 (so in the Sept. of Ps. 19:7, e.g., “making babes wise”; in 119:98, “Thou hast made me wiser than mine enemies”). In the middle voice it means (a) “to become wise”; it is not used thus in the NT, but is so found in the Sept., e.g., in Eccles. 2:15, 19; 7:17; (b) “to play the sophist, to devise cleverly”, it is used with this meaning in the passive voice in 2 Pet. 1:16, “cunningly devised fables.” See wise.!

Note: For this word, in Acts 17:23, kjv, which translates sebasma, “devotions,” marg., “gods that ye worship,” RV, “objects of your worship,” in 2 Thess. 2:4, “that is worshiped,” see worship.! Cf. Acts 14:15, where, in translating mataia, the kjv has “vanities,” the abstract for the concrete (rv, “vain things”).

1. esthio (έσθίω, 2068) is a strengthened form of an old verb edo, from the root ed — ,

whence Lat., edo, Eng., “eat.” The form ephagon, used as the 2nd aorist tense of this

verb, is from the rootphag-, “to eat up.” It is translated “devour” in Heb. 10:27; elsewhere, by the verb “to eat.” See eat.

2. katesthio and kataphago (κατεσθίω, 2719), kata, “down,” intensive, and No. 1, signifies (a) “to consume by eating, to devour,” said of birds, Matt. 13:4; Mark 4:4; Luke

8:5; of the Dragon, Rev. 12:4; of a prophet, “eating” up a book, suggestive of spiritually “eating” and digesting its contents, Rev. 10:9 (cf. Ezek. 2:8; 3:1-3; Jer. 15:16); (b) metaphorically, “to squander, to waste,” Luke 15:30; “to consume” one’s physical powers by emotion, John 2:17; “to devour” by forcible appropriation, as of widows’ property, Matt. 23:14 (kjv only); Mark 12:40; “to demand maintenance,” as false apostles did to the church at Corinth, 2 Cor. 11:20; “to exploit or prey on one another,” Gal. 5:15, where “bite ... devour ... consume” form a climax, the first two describing a process, the last the act of swallowing down; to “destroy” by fire, Rev. 11:5; 20:9. See EAT.f

3. katapino (καταπίνω, 2666), from kato, “down,” intensive,pino, “to drink,” in 1 Pet. 5:8 is translated “devour,” of Satan’s activities against believers. The meaning “to swallow” is found in Matt. 23:24; 1 Cor. 15:54; 2 Cor. 2:7; 5:4; Heb. 11:29, RV (for kjv, “drowned”); Rev. 12:16. See swALL0w.f

1. eulabes (εύλαβ)ς, 2126), lit., “taking hold well” (eu, “well,” lambano, “to take hold”), primarily, “cautious,” signifies in the NT, “careful as to the realization of the presence and claims of God, reverencing God, pious, devout”, in Luke 2:25 it is said of Simeon, in Acts 2:5, of certain Jews; in 8:2, of those who bore Stephen’s body to burial; of Ananias, 22:12 (see No. 2). “In that mingled fear and love which, combined, constitute the piety of man toward God, the old Testament placed its emphasis on the fear, the New places it on the love (though there was love in the fear of God’s saints then, as there must

Note. Cf. the noun eulabeia, “reverence,” and the verb eulabeomai, “to reverence.”

2. eusebes (εύσεβ)ς, 2152), from eu, “well,” sebomai, “to reverence,” the root seb-signifying “sacred awe,” describes “reverence” exhibited especially in actions, reverence or awe well directed. Among the Greeks it was used, e.g., of practical piety towards parents. In the NT it is used of a pious attitude towards God, Acts 10:2, 7; (in some mss. in 22:12); “godly,” in 2 Pet. 2:9. See GODLY.f In the Sept., Prov. 12:12; Isa. 24:16; 26:7; 32:8; Mic. 7:2.f

Notes: (1) while eulabes especially suggests the piety which characterizes the inner

being, the soul, in its attitude towards God, eusebes directs us rather to the energy which, directed by holy awe of God, finds expression in devoted activity.f

(2) Cf. theosebeia, and theosebes, which, by their very formation (theos, “God,” and sebomai, express “reverence” towards God. See Trench (Sec.xlviii).

3. sebomai (σέβομαι, 4576), “to feel awe,” whether before God or man, “to worship,” is translated “devout,” in Acts 13:43, RV (kjv, “religious”); 13:50; 17:4, 17. See WORSHIP.

diadema (διάδημα, 1238) is derived from diadeo, “to bind round.” It was the kingly ornament for the head, and especially the blue band marked with white, used to bind on the turban or tiara of Persian kings. It was adopted by Alexander the Great and his

successors. Among the Greeks and Romans it was the distinctive badge of royalty. Diocletian was the first Roman emperor to wear it constantly. The word is found in Rev. 12:3; 13:1; 19:12, in which passages it symbolizes the rule respectively of the Dragon, the Beast, and Christ.! In the Sept., Esth. 1:11; 2:17, in some mss. in 6:8 and 8:15; also in

1. thnesko (θνήσκω, 2348), “to die” (in the perf. tense, “to be dead”), in the NT is always used of physical “death,” except in 1 Tim. 5:6, where it is metaphorically used of the loss of spiritual life. The noun thanatos, and the verb thanatoo (below) are connected. The root of this group of words probably had the significance of the breathing out of the last breath. Cf words under DEATH.

2. apothnesko (άποθνήσκω, 599), lit., “to die off or out,” is used (a) of the separation of the soul from the body, i.e., the natural “death” of human beings, e.g., Matt. 9:24;

Rom. 7:2; by reason of descent from Adam, 1 Cor. 15:22; or of violent “death,” whether of men or animals; with regard to the latter it is once translated “perished,” Matt. 8:32; of vegetation, Jude 12; of seeds, John 12:24; 1 Cor. 15:36; it is used of “death” as a punishment in Israel under the Law, in Heb. 10:28; (b) of the separation of man from God, all who are descended from Adam not only “die” physically, owing to sin, see (a) above, but are naturally in the state of separation from God, 2 Cor. 5:14. From this believers are freed both now and eternally, John 6:50; 11:26, through the “death” of Christ, Rom. 5:8, e.g.; unbelievers, who “die” physically as such, remain in eternal separation from God, John 8:24. Believers have spiritually “died” to the Law as a means of life, Gal. 2:19; Col. 2:20; to sin, Rom. 6:2, and in general to all spiritual association with the world and with that which pertained to their unregenerate state, Col. 3:3, because of their identification with the “death” of Christ, Rom. 6:8 (see No. 3, below). As life never means mere existence, so “death,” the opposite of life, never means nonexistence. See perish.

3. sunapothnesko (συναποθνήσκω, 4880), “to die with, to die together,” is used of association in physical “death,” Mark 14:31; in 2 Cor. 7:3, the apostle declares that his love to the saints makes separation impossible, whether in life or in “death.” It is used once of association spiritually with Christ in His “death,” 2 Tim. 2:11. See No. 2 (b).!

4. teleutao (τελευτάω, 5053), “to end” (from telos, “an end”), hence, “to end one’s life,” is used (a) of the “death” of the body, Matt. 2:19; 9:18; 15:4, where “die the death” means “surely die,” RV, marg., lit., “let him end by death”; Mark 7:10; Matt. 22:25, “deceased”; Luke 7:2; John 11:39, some mss. have verb No. 1 here; Acts 2:29; 7:15; Heb. 11:22 (RV, “his end was nigh”); (b) of the gnawings of conscience in self reproach, under the symbol of a worm, Mark 9:48 (vv. 44 and 46, kjv). See decease.!

5. koimao (κοιμάω, 2837), in the middle and passive voices, its only use in the NT,

signifies “to fall asleep.” It is connected etymologically with keimai “to lie down,” the

root kiU signifying “to lie.” Hence it is used metaphorically of “death,” Matt. 27:52, etc.

6. apoginomai (άπογενόμενος, 581**), lit., “to be away from” (apo, “from,”

ginomai, “to be, become”; apo here signifies “separation”), is used in 1 Pet. 2:24 of the believer’s attitude towards sin as the result of Christ’s having borne our sins in His body on the tree; RV, “having died unto sins,” the aorist or momentary tense, expressing an event in the past.!

Note: Apollumi, “to destroy,” is found in the middle voice in some mss. in John 18:14, and translated “die.” The most authentic mss. have apothnesko (No. 2, above).

1. diaphero (διαφέρω, 1308), lit., “to bear through, carry different ways,” hence, “to be different from,” is said of the stars, 1 Cor. 15:41; of a child under age in comparison with a servant, Gal. 4:1; in Phil. 1:10, marg., “things that differ,” for “things that are excellent. See better (be).

2. merizo (μερίζω, 3307) denotes “to divide” (from meros, “a part”: the root merU

indicates distribution, or measuring out, and is seen in meris, “a district”). In 1 Cor. 7:34 the perfect tense of the passive voice is translated “there is a difference.” Some take the verb with what precedes, with reference to the married brother, and translate “he has been divided.” See deal, distribute, divide, give, part.

3. diakrino (διακρίνω, 1252), lit., “to separate throughout, to make a distinction,” Acts 15:9, RV, is translated “to make to differ,” in 1 Cor. 4:7. In Jude 22, where the middle voice is used, the kjv has “making a difference”; the rv, adopting the alternative reading, the accusative case, has “who are in doubt,” a meaning found in Matt. 21:21; Mark 11:23; Acts 10:20; Rom. 14:23; Jas. 1:6; 2:4. See contend.

1. diairesis (διαίρεσις, 1243) lit. signifies “to take asunder,” from dia, “apart,” and haireo, “to take” (Eng., “diaeresis,” i.e., distinguishing two successive vowels as separate sounds); it is rendered in the kjv, “diversities” in 1 Cor. 12:4 and 1 Cor. 12:6 “differences” in v. 5; RV, “diversities,” in each place.!

2. diastole (διαστολή, 1293) signifies “a setting asunder” (dia, “asunder,” stello, “to set, place, arrange”), hence, “a distinction”; in Rom. 3:22 and 10:12, kjv, “difference”; RV, “distinction”; in 1 Cor. 14:7 it is used of the “distinction” in musical sounds.!

1. diaphoros (διάφορος, 1313), akin to A, No. 1, signifies “varying in kind, different, diverse.” It is used of spiritual gifts, Rom. 12:6; of ceremonial washings, Heb. 9:10 (“divers”). See divers, and for its other meaning, in Heb. 1:4; 8:6, see excellent.!

2. heteros (ετερος, 2087), RV, “different,” for kjv, “another,” in Rom. 7:23; 2 Cor. 11:4; Gal. 1:6; cf. 1 Tim. 1:3; 6:3. See another.

molis (μόλις, 3433) signifies “with difficulty, hardly” (from molos, “toil”). In Luke 9:39, it is rendered “hardly,” of the “difficulty” in the departure of a demon. In Acts 27:7,

8, 16, where the kjv has three different renderings, “scarce,” “hardly,” and “much work,” respectively, the RV has “with difficulty” in each place. For its other meanings, “scarce, scarcely,” see Acts 14:18; Rom. 5:7 1 Pet. 4:18. See HARDLY, No. 3.!

1. orusso (ορύσσώ, 3736), “to dig, dig up soil, dig a pit,” is said of a place for a winepress, Matt. 21:33; Mark 12:1; of “digging” a pit for hiding something, Matt. 25:15.!

Notes: (1) Diorusso, lit., “to dig through” (dia, “through”), is translated “to break through (or up)” in Matt. 6:19-20; 24:43; Luke 12:39. See break.!

(2) Exorusso, lit., “to dig out,” is translated “to break up” in Mark 2:4; “to pluck out (the eyes)” in Gal. 4:15. See break, pluck.!

2. skapto (σκάπτώ, 4626), primarily, “to dig, by way of hollowing out,” hence,

denotes “to dig.” The root skap is seen in skapane, “a spade,” skapetos, “a ditch,”

skaphe, “a boat,” and in Eng., “scoop, skiff, and ship” (i.e., something hollowed out).

3. kataskapto (κατασκάπτώ, 2679), “to dig down” (kata, “down,” and No. 2), is found in Rom. 11:3, of altars, and in some mss. in Acts 15:16, “ruins,” lit., “the things dug down.” Here the best texts have katastrepho, “to overthrow, overturn.”!

doxa (δόξα, 1391) primarily denotes “an opinion, estimation, repute”; in the NT, always “good opinion, praise, honor, glory, an appearance commanding respect, magnificence, excellence, manifestation of glory”; hence, of angelic powers, in respect of their state as commanding recognition, “dignities,” 2 Pet. 2:10; Jude 8. See glory, HONOR, PRAISE, WORSHIP.

1. ergasia (έργασία, 2039), (a) lit., “a working” (akin to ergon, “work”), is indicative

of a process, in contrast to the concrete, ergon, e.g., Eph. 4:19, lit., “unto a working” (rv

marg., “to make a trade of”); contrast ergon in v. 12; (b) “business,” Acts 19:25, rv (for kjv, “craft”); or gain got by “work,” Acts 16:16, 19; 19:24; (c) endeavor, pains, “diligence,” Luke 12:58. See craft, gain, work.!

2. spoude (σπουδη, 4710), “earnestness, zeal,” or sometimes “the haste accompanying this,” Mark 6:25; Luke 1:39, is translated “diligence” in Rom. 12:8; in v.

11, kjv, “business” (RV, “diligence”); in 2 Cor. 8:7, kjv, “diligence,” RV, “earnestness”; both have “diligence” in Heb. 6:11; 2 Pet. 1:5; Jude 3; in 2 Cor. 7:11, 12, RV, “earnest care,” kjv, “carefulness,” and “care.” See care.!

1. spoudazo (σπουδάζώ, 4704) has meanings corresponding to A, No. 2; it signifies “to hasten to do a thing, to exert oneself, endeavor, give diligence”; in Gal. 2:10, of remembering the poor, kjv, “was forward,” RV, “was zealous”; in Eph. 4:3, of keeping the unity of the Spirit, kjv “endeavoring,” RV, “giving diligence”; in 1 Thess. 2:17, of

going to see friends, “endeavored”; in 2 Tim. 4:9; 4:21, “do thy diligence”; in the following the RV uses the verb “to give diligence”: 2 Tim. 2:15, kjv, “study”; Titus 3:12, kjv, “be diligent”; Heb. 4:11, of keeping continuous Sabbath rest, kjv, “let us labor”; in 2 Pet. 1:10, of making our calling and election sure; in 2 Pet. 1:15, of enabling believers to call Scripture truth to remembrance, kjv, “endeavour”; in 2 Pet. 3:14, of being found in peace without fault and blameless, when the Lord comes, kjv, be diligent. See ENDEAVOR, FORWARD, LABOR, STUDY, ZEALOUS.!

2. meletao (μελετάω, 3191), signifies “to care for, attend carefully” (from melete, “care”); in 1 Tim. 4:15, kjv, “meditate,” RV, “be diligent in”; in Acts 4:25, “imagine” (marg., “meditate”), in Mark 13:11, the most authentic mss. havepromerimnao. See IMAGINE, MEDITATE.!

1. spoudaios (σπουδαίος, 4705), akin to A, No. 2 and B, No. 1, primarily signifies “in haste”; hence, diligent, earnest, zealous, 2 Cor. 8:22, kjv, “diligent, rv, “earnest.” See earnest forward.! In the Sept., Ezek. 41:25, “stout (planks).”!

2. spoudaioteros (σπουδαιότερος, 4707), the comparative degree of No. 1, 2 Cor.

8:22, kjv, “more diligent,” RV, “more earnest”, in v. 17 kjv, “more forward,” RV, “very earnest.” See earnest; cf. forward.!

1. epimelos (έπιμελως, 1960), from epi intensive, and an adverbial form of the

impersonal verb melei, “it is a care” (cf. B, No. 2), signifies “carefully, diligently,” Luke 15:8.!

2. pugme (πυγμή, 4435), the dative case ofpugme, “a fist,” lit. means “with the fist” (one hand being rubbed with the clenched fist of the other), a metaphorical expression for “thoroughly,” in contrast to what is superficial; Mark 7:3, RV and kjv marg., “diligently”

(kjv, text, “oft”). It also signified “boxing” (not in the NT); cf. puktes andpugmachos, “a boxer” (Lat.,pugnus andpugno; Eng., “pugilist”).! In the Sept., Exod. 21:18; Isa. 58:4.!

3. spoudaios (σπουδαίως, 4709), “speedily, earnestly, diligently” (cf. the corresponding noun, verb and adjective above), is translated “earnestly” in the RV of Luke 7:4 (kjv, “instantly”); “diligently” in Titus 3:13. See instantly.

4. spoudaioteros (σπουδαιοτέρως, 4708), the comparative degree of No. 3, “more diligently,” is used in Phil. 2:28, RV, “the more diligently” (kjv, “the more carefully”). See carefully.!

Notes: (1) Some mss. have the neuter of the comparative adjective spoudaioteron in 2 Tim. 1:17. The most authentic texts have the adverb No. 4.

(2) Akribos (άκριβως, 199), means “accurately, exactly.” The kjv translates it “diligently” in Matt. 2:8 and Acts 18:25; “perfectly” in 1 Thess. 5:2 (cf. Luke 1:3). See ACCURATELY, CAREFUL, CIRCUMSPECTLY, PERFECTLY.

aristao (άριστάω, 709), primarily, “to breakfast” (see B), was later used also with the meaning “to dine,” e.g., Luke 11:37; in John 21:12, 15, RV, “break your fast,” and “had broken their fast,” for kjv, “dine”; obviously there it was the first meal in the day.f In the Sept., Gen. 43:25; 1 Sam. 14:24; 1 Chron. 13:7.f

ariston (αριστον, 712), primarily, “the first food,” taken early in the morning before work; the meal in the Pharisee’s house, in Luke 11:37, was a breakfast or early meal (see rv, marg.); the dinner was called deipnon. Later the breakfast was called akratisma (not in NT), and dinner, ariston, as in Matt. 22:4; Luke 11:38; 14:12.f

1. bapto (βάπτω, 911), “to immerse, dip” (derived from a root signifying “deep”), also signified “to dye,” which is suggested in Rev. 19:13, of the Lord’s garment “dipped (i.e. dyed) in blood” (rv, “sprinkled” translates the verb rhantizo: see sprinkled. It is elsewhere translated “to dip,” Luke 16:24; John 13:26. Cf the longer form baptizo (primarily a frequentative form). See baptize.^

2. embapto (έμβάπτω, 1686), en, “in,” and No. 1, “to dip into,” is used of the act of Judas in “dipping” his hand with that of Christ in the dish, Matt. 26:23; Mark 14:20.f

kateuthuno (κατευθύνω, 2720), “to make straight” (kata, “down,” intensive, euthus,

“straight,” euthuno, “to straighten”), is translated “guide” in Luke 1:79, of the Lord’s “guidance” of the feet of His people; “direct,” in 1 Thess. 3:11, of His “directing” the way of His servants; in 2 Thess. 3:5, of His “directing” the hearts of His saints into the love of God. See GUIDE.f

apodokimazo (άποδοκιμάζω, 593), “to reject as the result of disapproval” (apo,

“away from,” dokimazo, “to approve”), is always translated “to reject,” except in the kjv of 1 Pet. 2:4 and 7. See reject.

1. atheteo (άθετέω, 114) signifies “to put as of no value” (a, negative, (theton, “what

is placed,” from tithemi, “to put, place”); hence, (a) “to act towards anything as though it were annulled”; e.g., to deprive a law of its force by opinions or acts contrary to it, Gal. 3:15, kjv, “disannulleth,” RV, “maketh void”; (b) “to thwart the efficacy of anything, to nullify, to frustrate it,” Luke 7:30, “rejected”; 1 Cor. 1:19, “will I reject”; to make void, Gal. 2:21; to set at nought, Jude 8, rv (kjv, “despised”); the parallel passage, in 2 Pet.

2:10, has kataphroneo. In Mark 6:26, the thought is that of breaking faith with. See

2. akuroo (άκυρόω, 208), “to deprive of authority” (a, negative, kuros, “force,

authority”; cf. kunos, “a lord,” kuroo, “to strengthen”), hence, “to make of none effect,” Matt. 15:6; Mark 7:13, with reference to the commandment or word of God, RV, “to make void,” is translated “disannul” in Gal. 3:17, of the inability of the Law to deprive of force God’s covenant with Abraham. This verb stresses the effect of the act, while No. 1 stresses the attitude of the rejector. See void.!

athetesis (άθέτησις, 115), akin to A, No. 1, “a setting aside, abolition,” is translated “disannulling” in Heb. 7:18, with reference to a commandment; in 9:26 “to put away,” with reference to sin, lit., “for a putting away.” See putting, Note.!

apisteo (άπιστέω, 569), “to be unbelieving” (a, negative,pistis, “faith”; cf. apistos, “unbelieving”), is translated “believed not,” etc., in the kjv (except in 1 Pet. 2:7, “be disobedient”); “disbelieve” (or “disbelieved”) in the RV, in Mark 16:11, 16; Luke 24:11, 41; Acts 28:24; “disbelieve” is the best rendering, implying that the unbeliever has had a full opportunity of believing and has rejected it; some mss. have apeitheo, “to be disobedient,” in 1 Pet. 2:7; Rom. 3:3, RV, “were without faith”; 2 Tim. 2:13, RV, “are faithless.” Cf. disobedient, C. See believe.!

1. anakrino ( νακρίνω, 350), “to distinguish, or separate out so as to investigate

(krino) by looking throughout (ana, intensive) objects or particulars,” hence signifies “to examine, scrutinize, question, to hold a preliminary judicial examination preceding the trial proper” (this first examination, implying more to follow, is often present in the nonlegal uses of the word), e.g. Luke 23:14; figuratively, in 1 Cor. 4:3; it is said of searching the Scriptures in Acts 17:11; of “discerning” or determining the excellence or defects of a person or thing, e.g., 1 Cor. 2:14, kjv, “discerned”; rv, “judged”; in 1 Cor. 10:27, “asking (no) question” (i.e., not raising the question as to whether the meat is the residue from an idolatrous sacrifice). Except in Luke 23:14, this word is found only in Acts and 1 Cor. See examine, judge.

2. diakrino (διακρίνω, 1252) signifies “to separate, discriminate”; then, “to learn by discriminating, to determine, decide.” It is translated “discern” in Matt. 16:3, of discriminating between the varying conditions of the sky (see dokima o, No. 3, below, in Luke 12:56), and in 1 Cor. 11:29, with reference to partaking of the bread and the cup of the Lord’s Supper unworthily, by not “discerning” or discriminating what they represent; in v. 31, the RV has “discerned,” for the kjv, “would judge,” of trying oneself, “discerning” one’s condition, and so judging any evil before the Lord; in 14:29, regarding oral testimony in a gathering of believers, it is used of “discerning” what is of the Holy Spirit, rv, “discern” (kjv, “judge”). See contend, decide, differ, etc.

3. dokimazo (δοκιμάζω, 1381) signifies “to test, prove, scrutinize,” so as “to decide.” It is translated “discern” in the kjv of Luke 12:56; RV, “interpret” (marg., “prove”). See APPROVE.

diakrisis (διάκρισις, 1253), cf. A, No. 2, “a distinguishing, a clear discrimination, discerning, judging,” is translated “discernings” in 1 Cor. 12:10, of “discerning” spirits, judging by evidence whether they are evil or of God. In Heb. 5:14 the phrase consisting of pros, with this noun, lit., “towards a discerning,” is translated “to discern,” said of those who are capable of discriminating between good and evil. In Rom. 14:1 the word has its other sense of decision or judgment, and the phrase “doubtful disputations” is, lit., “judgments of reasonings” (marg., “not for decisions of doubts,” i.e., not to act as a judge of the weak brother’s scruples). See decision, B, No. 2.!

kritikos (κριτικός, 2924) signifies “that which relates to judging (krino, “to judge”), fit for, or skilled in, judging” (Eng., “critical”), found in Heb. 4:12, of the Word of God as “quick to discern the thoughts and intents of the heart,” (lit., “critical of, etc.”), i.e., discriminating and passing judgment on the thoughts and feelings.!

katargeo (καταργέώ, 2673) means “to reduce to inactivity.” “Discharged” is the rv translation of the word in Rom. 7:2 and 6 (kjv, “is loosed,” and “are delivered”). In v. 2 the meaning is that the death of a woman’s first husband makes void her status as a wife in the eyes of the Law; she is therefore “discharged” from the prohibition against remarrying; the prohibition is rendered ineffective in her case. So, in v. 6, with the believer in relation to the Law, he has been made dead to the Law as a means of justification and life. It is not the Law that has died (kjv), but the believer (see the rv), who has been “discharged,” through being put to death, as to the old nature, in identification with the death of Christ, that he might have life in Christ. See abolish.

1. mathetes (μαθητης, 3101), lit., “a learner” (from manthano, “to learn,” from a root

mathU, indicating thought accompanied by endeavor), in contrast to didaskalos, “a teacher”; hence it denotes “one who follows one’s teaching,” as the “disciples” of John, Matt. 9:14; of the Pharisees, Matt. 22:16; of Moses, John 9:28; it is used of the “disciples” of Jesus (a) in a wide sense, of Jews who became His adherents, John 6:66; Luke 6:17, some being secretly so, John 19:38; (b) especially of the twelve apostles,

Matt. 10:1; Luke 22:11, e.g.; (c) of all who manifest that they are His “disciples” by abiding in His Word, John 8:31, cf. 13:35; 15:8; (d) in the Acts, of those who believed upon Him and confessed Him, 6:1-2, 7; 14:20, 22, 28; 15:10; 19:1, etc.

A “disciple” was not only a pupil, but an adherent; hence they are spoken of as imitators of their teacher; cf. John 8:31; 15:8.

2. mathetria (μαθητρια, 3102), “a female disciple,” is said of Tabitha, Acts 9:36.!

! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

3. summathetes (συμμαθητής, 4827) means “a fellow disciple” (sun, with, and No.

Note: In Acts 1:15, the rv translates the mss. which have adelphon, “brethren”; in 20:7, rv, “we,” for kjv, “disciples.”

matheteuo (μαθητεύω, 3100) is used in the active voice, intransitively, in some mss., in Matt. 27:57, in the sense of being the “disciple” of a person; here, however, the best mss. have the passive voice, lit., “had been made a disciple,” as in Matt. 13:52, RV, “who hath been made a disciple.” It is used in this transitive sense in the active voice in 28:19 and Acts 14:21.!

sophronismos (σωφρονισμός, 4995), from sophron, lit., “saving the mind,” from saos, “contracted to” sos, “safe” (cf. so o, “to save”), phren, “the mind,” primarily, “an admonishing or calling to soundness of mind, or to selfcontrol,” is used in 2 Tim. 1:7, kjv, “a sound mind”; rv, “discipline.” Cf. sophroneo (“to be of sound mind”),

sophronizo (“to admonish”), sophronos (“soberly”), and sophron, “of sound mind. See MIND.! Cf. CHASTISEMENT.

athumeo (άθυμέω, 120), “to be disheartened, dispirited, discouraged” (a, negative,

thumos, “spirit, courage,” from the root thu, found in thuo, “to rush,” denoting “feeling, passion”; hence Eng., “fume”), is found in Col. 3:21.!

dialegomai (διαλέγομαι, 1256) primarily denotes “to ponder, resolve in one’s mind”

(dia, “through,” lego, “to say”); then, “to converse, dispute, discuss, discourse with”; most frequently, “to reason or dispute with.” In Heb. 12:5 the RV, “reasoneth with” is to be preferred to the kjv, “speaketh unto.” The kjv translates it “preached,” in Acts 20:7 and 9; this the RV corrects to “discoursed,” lit., “dialogued,” i.e., not by way of a sermon, but by a “discourse” of a more conversational character. See dispute, preach, reason, speak. In the Sept., Exod. 6:27; Judg. 8:1; Isa. 63:1.

Two verbs are translated by the verb “to discover,” in the kjv. The rv translates differently in each case.

2. katanoeo (κατανοέω, 2657), “to perceive distinctly, discern clearly, descry,” is translated “discovered” in Acts 27:39, kjv, of finding a bay with a creek (rv, “perceived”). See BEHOLD.

sophron (σώφρων, 4998), “of sound mind self-controlled” (for the derivation, see discipline), is translated “sober-minded,” in its four occurrences in the RV, 1 Tim. 3:2

(kjv, “sober”); Titus 1:8 (kjv, “ditto”); 2:2 (kjv, “temperate”); 2:5 (kjv, “discreet”). See

nounechos (νουνεχως, 3562), lit., “mindpossessing” (nous, “mind, understanding,” echo, “to have”), hence denotes “discreetly, sensibly prudently.” Mark 12:34.! DISEASE, DISEASED (BE) A. Nouns.

1. astheneia (άσθένεια, 769), lit., “lacking strength” (a, negative, sthenos, “strength”), “weakness, infirmity,” is translated “diseases” in Matt. 8:17, RV, for kjv, “sicknesses,” and in Acts 28:9. Its usual rendering is “infirmity” or “infirmities”; “sickness,” in John 11:4. Cf. B, No. 1. See infirmity, sickness, weakness.

2. malakia (μαλακία, 3119) primarily denotes “softness” (cf. malakos, “soft,” Matt. 11:8, etc.); hence, “debility, disease.” It is found in Matthew only, 4:23; 9:35; 10:1.! It is frequent in the Sept., e.g., Gen. 42:4; 44:29; Deut. 7:15; 28:61; Isa. 38:9; 53:3.

3. nosos (νόσος, 3554), akin to Lat. nocere, “to injure” (Eng., “nosology”), is the regular word for “disease, sickness,” Matt. 4:23; 8:17; 9:35; 10:1, rv, “disease,” kjv, “sickness”; in Matt. 4:24; Mark 1:34; Luke 4:40; 6:17; 9:1; Acts 19:12, kjv and RV render it “diseases.” In Luke 7:21, kjv has “infirmities.” The most authentic mss. omit the word in Mark 3:15. See sickness.!

4. nosema (νόσήμα, 3553), an alternative form of No. 3, is found in some mss. in John 5:4.! Cf. noseo, “to dote about, have a diseased craving for,” 1 Tim. 6:4.!

1. astheneo (άσθενέω, 770), akin to A, No. 1, “to lack strength, to be weak, sick,” is translated “were diseased” in John 6:2, kjv (rv, “were sick). See impotent, sick, weak.

2. echo kakos lit., “to have badly,” i.e., “to be ill or in an evil case,” is used in Matt. 14:35 (kjv, “were diseased,” RV, “were sick”); so in Mark 1:32; Luke 7:2. See sick.!

aphani o ( φανίζω, 853) primarily means “to cause to disappear,” hence (a) “to make unsightly, to disfigure,” as of the face, Matt. 6:16; (b) “to cause to vanish away, consume,” Matt. 6:19, 20; (c) in the passive voice, “to perish,” Acts 13:41, or “to vanish away,” Jas. 4:14. See consume.!

trublion (τρύβλιον, 5165) denotes “a bowl,” somewhat deep, Matt. 26:23; Mark 14:20; among the Greeks it was a measure in medical prescriptions.!

aischune (αισχύνή, 152), “shame,” so the rv in 2 Cor. 4:2 (for kjv, “dishonesty”), is elsewhere rendered “shame,” Luke 14:9; Phil. 3:19; Heb. 12:2; Jude 13; Rev. 3:18. See shame.!

atimia (άτιμία, 819), from a, negative, time, “honor,” denotes “dishonor, ignominy, disgrace,” in Rom. 1:26, “vile passions” (RV), lit., ‘passions of dishonor;’ in Rom. 9:21,

“dishonor,” of vessels designed for meaner household purposes (in contrast to time, “honor,” as in 2 Tim. 2:20); in 1 Cor. 11:14, said of long hair, if worn by men, RV, “dishonor,” for kjv, “shame,” in contrast to doxa, glory, v. 15; so in 1 Cor. 15:43, of the “sowing” of the natural body, and in 2 Cor. 6:8, of the apostle Paul’s ministry. In 2 Cor. 11:21 he uses it in selfdisparagement, kjv, “reproach,” rv, “disparagement. See DISPARAGEMENT, REPROACH, SHAME, VILE.

1. atimazo (άτιμάζω, 818) akin to A, signifies “to dishonour, treat shamefully, insult,” whether in word, John 8:49, or deed, Mark 12:4; Luke 20:11, RV “handled (him) shamefully,” (RV “entreated ... shamefully”); Rom. 1:24; 2:23, “dishonorest;” Jas. 2:6, rv, “ye have dishonored (the poor),” (kjv, “despised”); in the passive voice, to suffer dishonor, Acts 5:41 (kjv, “suffer shame”). See despise, A, Note (2).

apoluo (άπολύω, 630), lit., “to loose from” (apo, “from,” luo, “to loose”), is

translated “dismiss” in Acts 15:30, 33, rv (kjv, “let go”) and 19:41. See depart, DIVORCE, FORGIVE, GO, LIBERTY, LOOSE, PUT, No. 16, RELEASE, SEND.

1. apeitheia (άπείθεια, 543), lit., “the condition of being unpersuadable” (a, negative,

peitho, “to persuade”), denotes “obstinacy, obstinate rejection of the will of God”; hence, “disobedience”; Eph. 2:2; 5:6; Col. 3:6, and in the RV of Rom. 11:30, 32 and Heb. 4:6, 11 (for kjv, “unbelief”), speaking of Israel, past and present. See unbelief.^

2. parakoe (παρακοή, 3876), primarily, “hearing amiss” (para, “aside,” akouo, “to hear”), hence signifies “a refusal to hear”; hence, “an act of disobedience,” Rom. 5:19; 2 Cor. 10:6; Heb. 2:2. It is broadly to be distinguished from No. 1, as an act from a condition, though parakoe itself is the effect, in transgression, of the condition of failing or refusing to hear. Carelessness in attitude is the precursor of actual “disobedience.” In the OT “disobedience” is frequently described as “a refusing to hear,” e.g., Jer. 11:10; 35:17; cf. Acts 7:57. See Trench, Syn. Sec.lxvi.f

apeithes ( άπειθής, 545), akin to A, No. 1, signifies “unwilling to be persuaded, spurning belief, disobedient,” Luke 1:17; Acts 26:19; Rom. 1:30; 2 Tim. 3:2; Titus 1:16; 3:3.f

Note: In 1 Tim. 1:9 anupotaktos, “insubordinate, unsubjected” (a, negative, n, euphonic, hupo, “under,” tasso, “to order”), is translated “disobedient” in the kjv; the rv

has “unruly,” as in Titus 1:6, 10; in Heb. 2:8, “not subject” (rv), “not put under” (kjv). See put, unruly.!

apeitheo (άπειθέω, 544), akin to A, No. 1, and B, “to refuse to be persuaded, to refuse belief, to be disobedient,” is translated “disobedient,” or by the verb “to be disobedient,” in the RV of Acts 14:2 (kjv, “unbelieving”), and 19:9 (kjv, “believed not”); it is absent from the most authentic mss. in Acts 17:5; in John 3:36 “obeyeth not,” RV (kjv,

“believeth not”); in Rom. 2:8 “obey not”; in 10:21, “disobedient”; in 11:30, 31, “were disobedient” (kjv, “have not believed”); so in 15:31; Heb. 3:18; 11:31; in 1 Pet. 2:8,

“disobedient”; so in 3:20; in 3:1 and 4:17, “obey not.” In 2:7 the best mss. have apisteo, “to disbelieve.” See obey, B, No. 4, unbelieving.!

ataktos (ατακτος, 813) signifies “not keeping order” (a, negative, tasso, “to put in order, arrange”); it was especially a military term, denoting “not keeping rank, insubordinate”; it is used in 1 Thess. 5:14, describing certain church members who manifested an insubordinate spirit, whether by excitability or officiousness or idleness. See unruly.!

ataktos (άτάκτως, 814) signifies “disorderly, with slackness” (like soldiers not keeping rank) 2 Thess. 3:6; in v. 11 it is said of those in the church who refused to work, and became busybodies (cf. 1 Tim. 5:13).!

atakteo (άτακτέω, 812) signifies “to be out of rank, out of one’s place, undisciplined, to behave disorderly”: in the military sense, “to break rank”; negatively in 2 Thess. 3:7, of the example set by the apostle and his fellow missionaries, in working for their bread while they were at Thessalonica so as not to burden the saints. See behave.!

oikonomia (οικονομία, 3622) primarily signifies “the management of a household or

of household affairs” (oikos, “a house,” nomos, “a law”); then the management or administration of the property of others, and so “a stewardship,” Luke 16:2-4; elsewhere only in the epistles of Paul, who applies it (a) to the responsibility entrusted to him of preaching the gospel, 1 Cor. 9:17 (RV, “stewardship,” kjv, “dispensation”); (b) to the stewardship committed to him “to fulfill the Word of God,” the fulfillment being the unfolding of the completion of the divinely arranged and imparted cycle of truths which are consummated in the truth relating to the church as the body of Christ, Col. 1:25 (RV and kjv, “dispensation”); so in Eph. 3:2, of the grace of God given him as a stewardship (“dispensation”) in regard to the same “mystery”; (c) in Eph. 1:10 and 3:9, it is used of the arrangement or administration by God, by which in “the fullness of the times” (or seasons) God will sum up all things in the heavens and on earth in Christ. In Eph. 3:9 some mss. have koinonia, “fellowship,” for oikonomia, “dispensation.” In 1 Tim. 1:4 oikonomia may mean either a stewardship in the sense of (a) above, or a “dispensation”

in the sense of (c). The reading oikodomia, “edifying,” in some mss., is not to be accepted. See stewardship.!

Note: A “dispensation” is not a period or epoch (a common, but erroneous, use of the word), but a mode of dealing, an arrangement or administration of affairs. Cf.

1. dialuo (διαλύω, 1262), “to dissolve,” is used in Acts 5:36 of the breaking up and dispersion of a company of men, rv, “dispersed,” kjv, “scattered.” See scatter.!

2. skorpizo (σκορπίζω, 4650), “to scatter” (probably from a root, skarp-, signifying

“to cut asunder,” akin to skorpios, “a scorpion”), is used in Matt. 12:30; Luke 11:23; John 10:12; 16:32; in the RV of 2 Cor. 9:9, “scattered abroad” (kjv, “he hath dispersed abroad”), of one who liberally dispenses benefits. See scatter.!

3. diaskorpizo (διασκορπίζω, 1287), dia, “through,” and No. 2, signifies “to scatter abroad,” in Matt. 26:31; Mark 14:27, metaphorically of sheep; in Luke 1:51, of the proud; in John 11:52, of the “scattering” of the children of God; in Acts 5:37, of the followers of Judas of Galilee (kjv, “were dispersed”); cf. No. 1, re v. 36; of “scattering” grain by winnowing Matt. 25:24, 26; in Luke 15:13 and 16:1, it signifies “to waste. See scatter,

4. diaspeiro (διασπείρω, 1289), “to scatter abroad” (dia, “through,” speiro, “to sow”), is used in Acts 8:1, 4; 11:19.!

diaspora (διασπορά, 1290), akin to A, No. 4, “a scattering, a dispersion,” was used of the Jews who from time to time had been scattered among the Gentiles, John 7:35; later with reference to Jews, so “scattered,” who had professed, or actually embraced, the Christian faith, “the Dispersion,” Jas. 1:1, RV; especially of believers who were converts from Judaism and “scattered” throughout certain districts, “sojourners of the Dispersion,”

1 Pet. 1:1, RV.! In the Sept., of Israelites, “scattered” and exiled, e.g., Deut. 28:25; 30:4; Neh. 1:9.

1. aganakteo (άγανακτέω, 23), from agan, “much,” and achomai, “to grieve,” primarily meant “to feel a violent irritation, physically”; it was used, too, of the fermenting of wine hence, metaphorically, “to show signs of grief, to be displeased, to be grieved, vexed”; it is translated “sore displeased” in Matt. 21:15, kjv; “much displeased,” in Mark 10:14, 41; the RV always renders it “to be moved with, or to have, indignation,” as the kjv elsewhere, Matt. 20:24; 26:8; Mark 14:4; Luke 13:14. See indignation.!

2. prosochthi o (προσοχθίζω, 4360), “to be wroth or displeased with” (pros,

“toward,” or “with,” ochtheo, “to be sorely vexed”), is used in Heb. 3:10, 17 (kjv,

“grieved”; rv, “displeased”). “Grieved” does not adequately express the righteous anger of God intimated in the passage. See grieve.!

3. thumomacheo (θυμομαχέώ, 2371), lit., “to fight with great animosity” (thumos, “passion,” machomai, “to fight”), hence, “to be very angry, to be highly displeased,” is said of Herod’s “displeasure” with the Tyrians and Sidonians, Acts 12:20.!

1. boulomai (βούλομαι, 1014), “to wish, to purpose, to will deliberately,” indicating a predisposition acting through the deliberate will, is translated “was disposed” in Acts 18:27, kjv (RV, “was minded”). It expresses more strongly than thelo (No. 2) the deliberate exercise of the will. See desire, B, No. 7.

2. thelo (θέλώ, 2309) means “to will”; it signifies more especially the natural impulse or volition, and indicates a less formal or deliberate purpose than No. 1. It is translated “are disposed” in 1 Cor. 10:27. See DESIRE, B, No. 6.

diatage (διαταγη, 1296), an ordinance, e.g., Rom. 13:2 (cf. diatasso, “to appoint, ordain”), is rendered “disposition” in Acts 7:53; RV, “as it (the law) was ordained by angels” (marg., “as the ordinance of angels”; lit., “unto ordinances of angels”). Angels are mentioned in connection with the giving of the Law of Moses in Deut. 33:2. In Gal. 3:19 and Heb. 2:2 the purpose of the reference to them is to show the superiority of the gospel to the Law. In Acts 7:53 Stephen mentions the angels to stress the majesty of the Law. See ORDAIN, ORDINANCE.!

1. zetesis (ζητησις, 2214) denotes, firstly, “a seeking” (zeteo, “to seek”), then, “a

debate, dispute, questioning,” Acts 15:2, 7 (some texts have suzetesis, “reasoning,” in both verses), RV, “questioning,” for kjv, “disputation” and “disputing”; for John 3:25; Acts 25:20; 1 Tim. 1:4; 6:4; 2 Tim. 2:23; Titus 3:9, see question, questioning.!

2. dialogismos (διαλογισμός, 1261) is translated “disputations” in Rom. 14:1. See BELOW.

1. dialogismos (διαλογισμός, 1261) denotes, primarily, “an inward reasoning, an opinion” (dia, “through,” suggesting separation, logismos, “a reasoning”), e.g., Luke

2:35; 5:22; 6:8; then, “a deliberating, questioning,” Luke 24:38; (more strongly) “a disputing,” Phil. 2:14; 1 Tim. 2:8 (kjv, “doubtings”); in Rom. 14:1, “disputations”; marg., “(not for decisions) of doubts” (lit., “not unto discussions or doubts,” which is perhaps a suitable rendering). Cf. dialogizomai, “to reason.” See doubting, IMAGINATION, REASONING, THOUGHT.

2. logomachia (λογομαχία, 3055) denotes “a dispute about words” (logos, “a word,”

mache, “a fight”), or about trivial things, 1 Tim. 6:4, rv, “disputes”, kjv, “strifes.” See STRIFE.!

3. diaparatribe (παραδιατριβή, 3859v) denotes “a constant or incessant wrangling”

(dia “through,” para, “beside,” tribo, “to wear out,” suggesting the attrition or wearing effect of contention), 1 Tim. 6:5, RV, “wranglings,” kjv, “perverse disputings.” Some mss. have the wordparadiatribe, in the opposite order of the prefixed prepositions. See wrangling.!

4. antilogia (άντιλογία, 485) denotes “a gainsaying, contradiction” (anti, “against,”

lego, “to speak”), Heb. 6:16 (kjv, “strife,” rv, “dispute,”); 7:7, “a gainsaying” (rv, “dispute”; kjv, “contradiction”); 12:3 (RV, “gainsaying”; kjv, “contradiction”), Jude 11 (“gainsaying”). See contradiction, B.!

5. suzetetes (συζήτήτής, 4804), from sun, “with,” zeteo, “to seek,” denotes “a disputer,” 1 Cor. 1:20, where the reference is especially to a learned “disputant,” a sophist.!

1. dialegomai (διαλέγομαι, 1256), akin to A No. 1, primarily signifies “to think different things with oneself, to ponder”; then, with other persons, “to converse, argue, dispute”; it is translated “to dispute” in Mark 9:34 (for v. 33, see No. 2), the RV and kjv “had disputed” is somewhat unsuitable here, for the delinquency was not that they had wrangled, but that they had reasoned upon the subject at all; in Acts 17:17, kjv (rv, “reasoned,” as in the kjv of 18:4, 19); in 19:8-9 (RV, “reasoning”); in 24:12, “disputing”; in Jude 9, “disputed.” See discourse.

2. dialogizomai (διαλογίζομαι, 1260), akin to A, No. 1, “to bring together different reasons, to reckon them up, to reason, discuss,” in Mark 9:33 is translated “ye disputed among yourselves,” kjv; rv, “were reasoning.” See cast No. 15, reason.

3. suzeteo (συζήτέω, 4802), akin to A, No. 5, lit., “to seek or examine together,” signifies “to discuss,” but is translated “to dispute” in Acts 6:9, and 9:29; elsewhere only in Mark and Luke. See INQUIRE, QUESTION, REASON.

apelegmos (άπελεγμός, 557), from apo, “from,” and elencho, “to refute,” denotes “censure, repudiation” (of something shown to be worthless), hence, “contempt,” “disrepute,” Acts 19:27, RV, “(come into) disrepute,” for kjv, “(to be) set at nought.” It is akin to apelencho “to convict, refute” (not in the NT), elencho, “to convict,” elenxis, “rebuke,” and elegmos, “reproof.” See NOUGHT.!

stasis (στάσις, 4714), akin to histemi, “to stand,” denotes (a) “a standing, stability,” Heb. 9:8, “(while as the first tabernacle) is yet standing”; (b) “an insurrection, uproar,”

v Variant spellings of forms of other words not listed in Strong’s are indicated with a “v” following the number (for instance, ektromos, a variant of entromos, is 1790v).

Mark 15:7; Luke 23:19, 25; Acts 19:40; 24:5; (c) “a dissension, Acts 15:2; 23:7, 10. See

hupokrisis (ύπόκρισις, 5272), primarily, “a reply,” came to mean “the acting of a stageplayer,” because such answered one another in dialogue; hence the meaning “dissembling or pretense.” It is translated “dissimulation” in Gal. 2:13 (see B). See HYPOCRISY.

sunupokrinomai (συνυποκρίνομαι, 4942), sun, “with,” hupokrinomai, akin to A, “to join in acting the hypocrite,” in pretending to act from one motive, whereas another motive really inspires the act. So in Gal. 2:13, Peter with other believing Jews, in separating from believing Gentiles at Antioch, pretended that the motive was loyalty to the Law of Moses, whereas really it was fear of the Judaizers.!

anupokritos ( νυπόκριτος, 505), from a, negative, n, euphonic, and an adjectival form corresponding to A, signifies “unfeigned”; it is said of love, 2 Cor. 6:6; 1 Pet. 1:22; Rom. 12:9, kjv, “without dissimulation,” RV, “without hypocrisy”; of faith, 1 Tim. 1:5; 2 Tim. 1:5, “unfeigned”; of the wisdom that is from above, Jas. 3:17, “without hypocrisy.” See HYPOCRISY.!

1. luo (λύω, 3089), “to loose,” is used of the future demolition of the elements or heavenly bodies, 2 Pet. 3:10-12; in v. 10, kjv, “shall melt,” RV, “shall be dissolved”; in verses 11-12, kjv and rv, “dissolved.” See break.

aperispastos (άπερισπάστως, 563), from a, negative, perispao, “to draw around, draw away, distract” (see cumber), is found in 1 Cor. 7:35.!

1. ananke ( άναγκή, 318) denotes (a) “a necessity,” imposed whether by external circumstances, e.g., Luke 23:17, or inward pressure, e.g., 1 Cor. 9:16; (b) “straits, distress,” Luke 21:23 (in v. 25 “distress” translates No. 3); 1 Cor. 7:26; 1 Thess. 3:7; the last two refer to the lack of material things. See necessary, necessity, needs.

1. basanizo (βασανίζω, 928), properly signifies “to test by rubbing on the touchstone” (basanos, “a touchstone”), then, “to question by applying torture”; hence “to vex,

torment”; in the passive voice, “to be harassed, distressed”; it is said of men struggling in a boat against wind and waves, Matt. 14:24, rv, “distressed” (kjv, “tossed”); Mark 6:48, rv, “distressed” (kjv, toiling). See pain, toil, torment, vex.

2. skullo (σκύλλω, 4660) primarily signifies “to skin, to flay”; then “to rend, mangle”; hence, “to vex, trouble, annoy”; it is found in the most authentic mss. in Matt. 9:36, RV, “distressed” (of the multitudes who applied to the Lord for healing); kjv,

“fainted,” translating the alternative reading, ekluo, lit., “to loosen out.” It is also used in Mark 5:35; Luke 7:6; 8:49. See trouble.^

4. kataponeo (καταπονέω, 2669), primarily, “to tire down with toil, exhaust with

labor” (kata, “down,” ponos, “labor”), hence signifies “to afflict, oppress”; in the passive voice, “to be oppressed, much distressed”; it is translated “oppressed” in Acts 7:24, and “sore distressed” in 2 Pet. 2:7, rv, (kjv, “vexed”). See oppress, VEX.f

1. diadidomi (διαδίδωμι, 1239), lit., “to give through,” (dia, “through,” didomi, “to give”), as from one to another, “to deal out,” is said of “distributing” to the poor, Luke 18:22; Acts 4:35, “distribution was made,” or to a company of people, John 6:11. It is translated “divideth” in Luke 11:22. In Rev. 17:13 the most authentic mss. have the verb

2. merizo (μερίζω, 3307) is translated “hath distributed” in 1 Cor. 7:17, and in the kjv of 2 Cor. 10:13, where, however, this rendering is unsuitable, as it is not a case of distributing among a number, but apportioning a measure to the apostle and his coworkers; hence the rv, apportioned. See differ, A, No. 2.

Note: Koinoneo, “to share in common with,” is translated “distributing” in Rom. 12:13, kjv. The verb does not mean “to distribute”; hence RV, “communicating.” Similarly koinonia, “fellowship, communion,” is translated “distribution” in 2 Cor. 9:13, kjv; rv, “contribution.”

eumetadotos (εύμετάδοτος, 2130), “ready to impart” (eu, “well,” meta, “with,” didomi, “to give”: see A, No. 1), is used in 1 Tim. 6:18, “ready to distribute.”^

meris (μερίς, 3310) denotes “a part” (akin to merizo, DISTRIBUTE, A, No. 2), Luke 10:42; Acts 8:21; 2 Cor. 6:15; Col. 1:12 (lit., “unto the part,” or share, of the inheritance). In Acts 16:12 the RV translates it “district,” with reference to Macedonia. See PART.f

bothunos (βόθυνος, 999), any kind of “deep hole or pit” (probably connected with

bathos, “deep”), is translated “ditch” in the kjv of Matt. 15:14 and Luke 6:39, rv, “pit” in each place, as in both versions of Matt. 12:11. See PiT.f

1. diaphoros (διάφορος, 1313) is rendered divers in Heb. 9:10. See differ, C.

2. poikilos (ποικίλος, 4164) denotes “particolored, variegated” (poikillo means “to

make gay”: the root of the first syllable is pikU, found in Eng., “picture”), hence “divers,” Matt. 4:24; Mark 1:34; Luke 4:40; 2 Tim. 3:6; Titus 3:3; Heb. 2:4 (rv, “manifold”), 13:9; Jas. 1:2 (RV, “manifold”); in 1 Pet. 1:6 and 4:10, “manifold,” both kjv and RV. See MANIFOLD.!

Notes: (1) Cf. polupoikilos, Eph. 3:10, “manifold” (lit., “much varied”).

(2) The pronoun tines, “some” (the plural of tis, “someone”), is translated “divers” in the kjv of Mark 8:3 and Acts 19:9; rv, “some.”

(3) In 1 Cor. 12:28, genos, in the plural, is rendered “divers kinds.” See diversities.

polutropos (πολυτρόπως, 4187) means “in many ways” (polus, “much,” tropos, “a manner, way”; Eng., “trope”), “in divers manners,” Heb. 1:1.!

Note: The phrase kata topous, lit., “throughout places” (kata, “down, or throughout,”

in a distributive sense, topos, “a place”), is translated “in divers places,” in Matt. 24:7; Mark 13:8 and Luke 21:11.

Note: Genos, “a kind, class, sort” (Eng., “genus”), is translated “diversities” in the kjv of 1 Cor. 12:28 (marg., “kinds”); RV, “divers kinds.”

1. aphorizo (άφορίζω, 873), lit., “to mark off by boundaries or limits” (apo, “from,”

horizo, “to determine, mark out”), denotes “to separate”; “divideth,” Matt. 25:32, kjv; rv, “separateth,” as in the preceding part of the verse. See separate, sever

2. diaireo (διαιρέω, 1244), lit., “to take asunder” (see differ, B, No. 1), “to divide into parts, to distribute,” is found in Luke 15:12 and 1 Cor. 12:11.!

4. diakrino (διακρίνω, 1252), “to separate,” discriminate, hence, “to be at variance with oneself, to be divided in one’s mind,” is rendered “divided” in Jas. 2:4, rv; kjv, “partial.” See discern.

5. ginomai (γίνομαι, 1096), “to become,” is translated “was divided” in Rev. 16:19 (of “the great city”), lit., “became into three parts.”

6. merizo (μερίζω, 3307), akin to meros, “a part, to part, divide into,” in the middle voice means “to divide anything with another, to share with.” The usual meaning is “to divide,” Matt. 12:25, 26; Mark 3:24-26; 6:41; Luke 12:13 (middle voice); Rom. 12:3,

“hath dealt”; 1 Cor. 1:13; Heb. 7:2, rv (kjv, “gave a part”). Elsewhere with other meanings, 1 Cor. 7:17, 34; 2 Cor. 10:13. See deal, differ, A, No. 2, distribute, A, No.

7. diamerizo (διαμερίζώ, 1266), dia, “through,” and No. 6, “to divide through,” i.e., “completely, to divide up,” is translated “to divide” in Luke 11:17-18; 12:52-53; 22:17; “parted” in Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24; Acts 2:45; in Acts 2:3, kjv, “cloven,” rv, “parting asunder.” See cloven.!

8. orthotomeo (ορθοτομέώ, 3718), lit., “to cut straight” (orthos, “straight,” temno, “to cut”), is found in 2 Tim. 2:15, kjv, “rightly dividing,” RV, “handling aright” (the word of truth); the meaning passed from the idea of cutting or “dividing,” to the more general sense of “rightly dealing with a thing.” What is intended here is not “dividing” Scripture from Scripture, but teaching Scripture accurately.! In the Sept., of directing one’s paths, Prov. 3:6 and 11:5 (“righteousness traces out blameless paths”).!

Note: In Acts 13:19, the kjv, “He divided their land ... by lot,” represents the verb

kataklerodoteo, from kata, suggesting “distribution,” kleros, “a lot,” didomi, “to give.”

The most authentic mss. have katakleronomeo, “to distribute,” as an inheritance, from

kleronomia, “an inheritance”; hence rv, “He gave them their land for an inheritance.”!

1. meristes (μεριστης, 3312), “a divider,” is found in Luke 12:14.!

2. merismos (μερισμός, 3311), akin to No. 1, primarily denotes “a division, partition”

(meros, “a part”); hence, (a) “a distribution,” Heb. 2:4, “gifts” (marg. of rv, “distributions”); (b) “a dividing or separation,” Heb. 4:12, “dividing” (kjv, “dividing asunder”). Some take this in the active sense, “as far as the cleaving asunder or separation of soul and spirit”; others in the passive sense, “as far as the division (i.e., the dividing line) between soul and spirit,” i.e., where one differs from the other. The former seems more in keeping with the meaning of the word. See gift.!

puthon (Πύθών, 4436), (Eng., “python”), in Greek mythology was the name of the Pythian serpent or dragon, dwelling in Pytho, at the foot of mount Parnassus, guarding the oracle of Delphi, and slain by Apollo. Thence the name was transferred to Apollo himself Later the word was applied to diviners or soothsayers, regarded as inspired by Apollo. Since demons are the agents inspiring idolatry, 1 Cor. 10:20, the young woman in Acts 16:16 was possessed by a demon instigating the cult of Apollo, and thus had “a spirit of divination.”!

theios (θειος, 2304), “divine” (from theos, “God”), is used of the power of God, 2 Pet. 1:3, and of His nature, v. 4, in each place, as that which proceeds from Himself. In Acts 17:29 it is used as a noun with the definite article, to denote “the Godhead,” the

Deity (i.e., the one true God). This word, instead of theos, was purposely used by the

apostle in speaking to Greeks on Mars Hill, as in accordance with Greek usage. Cf. DIVINITY.! In the Sept., Exod. 31:3; 35:31; Job 27:3; 33:4; Prov. 2:17.!

latreia (λατρεία, 2999), akin to latreuo, “to serve,” primarily, any service for hire denotes in Scripture the service of God according to the requirements of the Levitical Law, Rom. 9:4; Heb. 9:1, 6, “divine service.” It is used in the more general sense of service to God, in John 16:2; Rom. 12:1. See service.!

theiotes (θειότης, 2305), difinity, the RV rendering in Rom. 1:20 (kjv, “Godhead”), is derived from theios (see DIVINE, A), and is to be distinguished from theotes, in Col. 2:9, “Godhead.” In Rom. 1:20 the apostle “is declaring how much of God may be known from the revelation of Himself which He has made in nature, from those vestiges of Himself which men may everywhere trace in the world around them. Yet it is not the personal God whom any man may learn to know by these aids; He can be known only by the revelation of Himself in His Son; ... But in the second passage (Col. 2:9), Paul is declaring that in the Son there dwells all the fullness of absolute Godhead; they were no mere rays of Divine glory which gilded Him, lighting up His Person for a season and with a splendor not His own; but He was, and is, absolute and perfect God; and the apostle uses theotes to express this essential and personal Godhead of the Son” (Trench, Syn. Sec.ii). Theotes indicates the “divine” essence of Godhood, the personality of God; theiotes, the attributes of God, His “divine” nature and properties. See godhead.!

1. diamerismos (διαμερισμός, 1267), primarily, “a parting, distribution,” denotes “a

discussion, dissension, division or discord, breaking up as of family ties” (dia, “asunder,”

meros, “a part”), it is found in Luke 12:51, where it is contrasted with eirene, “peace.”

2. dichostasia (διαφανής, 1370), lit., “a standing apart” (diche, “asunder, apart,”

stasis, “a standing”, the root diU indicating “division,” is found in many words in various languages), is used in Rom. 16:17, where believers are enjoined to mark those who cause “division” and to turn away from them; and in Gal. 5:20, RV (kjv, “seditions”), where “divisions” are spoken of as “works of the flesh.” Some mss. have this noun in 1 Cor. 3:3.!

3. schisma (σχίσμα, 4978), (Eng., “schism”), denotes “a cleft, a rent,” Matt. 9:16; Mark 2:21, then, metaphorically, “a division dissension,” John 7:43; 9:16; 10:19; 1 Cor. 1:10; 11:18; in 1 Cor. 12:25 it is translated “schism” (marg., “division”). The root is skid — seen in the corresponding verb schizo, “to cleave” (Lat. scindo). See schism. Cf. hairesis, a sect.!

apoluo (άπολύω, 630), “to let loose from, let go free” (apo, “from,” luo, “to loose”), is translated “is divorced” in the kjv of Matt. 5:32 (rv, “is put away”); it is further used of “divorce” in Matt. 1:19; 19:3, 7-9; Mark 10:2, Mk 4:11; Luke 16:18. The Lord also used it of the case of a wife putting away her husband, Mark 10:12, a usage among Greeks and Romans, not among Jews. See dismiss.

apostasion (άποστάσιον, 647), primarily, “a defection,” lit., “a standing off” (apo,

“from,” stasis, “a standing”; cf. aphistemi, “to cause to withdraw”), denotes, in the NT,

“a writing or bill of divorcement,” Matt. 5:31; 19:7; Mark 10:4.! In Sept., Deut. 24:3; Isa. 50:1; Jer. 3:8.!

In English the verb “to do” serves the purpose of a large number of verbs, and has a large variety of meanings. It therefore translates a considerable number of Greek verbs. These, with their specific meanings, are as follows:

1. poieo (ποιέω, 4160) signifies (a) “to make,” (b) “to do,” i.e., to adopt a way of expressing by act the thoughts and feelings. It stands for a number of such acts, chiefly “to make, produce, create, cause,” e.g., Matt. 17:4. See abide, appoint, bear, bring,

CAUSE, COMMIT, CONTINUE, DEAL, EXECUTE, EXERCISE, FULFILL, GAIN, GIVE, HOLD, KEEP, MAKE, MEAN, OBSERVE, ORDAIN, PERFORM, PROVIDE, PURPOSE, PUT, SHOW, SHOOT FORTH, SPEND, TAKE, TARRY, WORK, YIELD.

2. prasso (πράσσω, 4238) signifies “to practice,” though this is not always to be

pressed. The apostle John, in his epistles, uses the continuous tenses of poieo, to indicate a practice, the habit of doing something, e.g., 1 John 3:4 (the kjv, “committeth” and “commit” in 1 John 3:8 and 9, e.g., is wrong; “doeth,” RV, in the sense of practicing, is the meaning). He uses prasso twice in the Gospel, 3:20 and 5:29. The apostle Paul uses prasso in the sense of practicing, and the RV so renders the word in Rom. 1:32; 2:2, instead of kjv, “commit,” though, strangely enough, the RV translates it “committed,” instead of “practiced,” in 2 Cor. 12:21.

Generally speaking, in Paul’s epistles poieo denotes “an action complete in itself,”

while prasso denotes “a habit.” The difference is seen in Rom. 1:32, rv. Again, poieo

stresses the accomplishment, e.g., “perform,” in Rom. 4:21; prasso stresses the process

leading to the accomplishment, e.g., “doer,” in 2:25. In Rom. 2:3 he who does,poieo, the

practiceth) ill ... he that doeth (poieo) the truth.” While we cannot draw the regular

distinction, that prasso speaks of doing evil things, and poieo of doing good things, yet very often “where the words assume an ethical tinge, there is a tendency to use the verbs with this distinction” (Trench, Syn., Sec.xcvi). See commit, exact, keep, require, use.

3. ginomai (γίνομαι, 1096), “to become,” is sometimes translated “do” or “done,”

e.g., Luke 4:23, “done (at Capernaum),” followed by poieo in the next clause. In Matt. 21:42 and Mark 12:11, this verb is translated, in the kjv, “(the Lord’s) doing”; RV, “this was from the Lord.” See become.

4. ergazomai (έργάζομαι, 2038) denotes “to work” (ergon, “work”). In Gal. 6:10 the rv renders it “let us work,” for kjv, “let us do”; in 3 John 5, “thou doest.” See commit, LABOR, MINISTER, TRADE, WORK.

5. katergazomai (κατεργάζομαι, 2716), kata (intensive), is a more emphatic verb than No. 4. In Rom. 2:9 the RV has “worketh” for kjv, “doeth.” In Rom. 7:15, 17, both translate it “I do” (RV marg., “work”); so in v. 20, “I that do.” In 1 Cor. 5:3 the RV has “wrought,” for kjv, “done.” In Eph. 6:13 both render it “having done (all); more suitably, “having wrought” (all); the kjv marg. “having overcome” does not give the correct meaning. See cause, B, Note (2), perform, work, wrought.

6. ischuo (ισχύω, 2480) signifies “to be strong, to prevail.” It is translated “I can do,” in Phil. 4:13. See able, etc.

7. parecho (παρέχω, 3930), lit. means “to hold near” (para, “beside,” and echo, “to have”), i.e., “to present, offer, supply.” It is translated “do for” in Luke 7:4. See bring, No. 21.

Notes: (1) In Phil. 2:13 energeo, “to work,” is translated “to do,” kjv; rv, “to work.”

(2) In Luke 13:32 apoteleo, “to complete, perform,” is translated “I ... do,” kjv; rv, “I

perform” (some mss. have epiteleo here). (3) In Acts 15:36, echo, “to have, to hold,” sometimes used to express the condition in which a person is, how he is faring, is translated “(how) they do,” kjv; rv, “how they fare.” It is often used of a physical condition, e.g., Matt. 4:24 (see sick). (4) In Acts 25:9 katatithemi, “to deposit, or lay up, for future use, to lay up favor for oneself with a person,” is translated “to do (the Jews a pleasure),” kjv; rv, “to gain (favor with the Jews).” (5) In John 16:2prosphero, “to bring near, offer, present,” is translated “doeth (service),” kjv; rv, “offereth (service).” (6) In Heb. 4:13 the phrase hemin ho logos, rendered “(with whom) we have to do,” is, lit.,

“(with whom is) the account to us.” (7) In 1 Cor. 13:10, katargeo, “to render inactive, abolish,” so is translated “shall be done away”; 2 Cor. 3:7, kjv, “was to be done away,” rv, “was passing away; 2Co 3:11. See abolish, destroy. (8) For “done aforetime,” Rom. 3:25, rv, see past. For “did,” 2 Tim. 4:14, kjv, see show, NO. 3. For “do good” see good.

1. didaskalos (διδάσκαλος, 1320), a teacher (from didasko, “to teach”), cf.

didaskalia, “teaching, doctrine, instruction,” is translated “doctors,” with reference to the

teachers of the Jewish religion, Luke 2:46. Cf. paideutes, “a teacher”. See master, teacher.

2. nomodidaskalos (νομοδιδάσκαλος, 3547), “a teacher of the Law” (nomos, “a law,” and No. 1), with reference to the teachers of the Mosaic Law, is used in the same sense as No. 1, Luke 5:17; Acts 5:34; also of those who went about among Christians, professing to be instructors of the Law, 1 Tim. 1:7. See teacher.! See under law.

1. didache (διδαχή, 1322), akin to No. 1, under DOCTOR, denotes “teaching,” either

(a) that which is taught, e.g., Matt. 7:28, kjv, “doctrine,” RV, “teaching”; Titus 1:9, RV; Rev. 2:14- 15, 24, or (b) the act of teaching, instruction, e.g., Mark 4:2, kjv, “doctrine,” RV, “teaching” the RV has “the doctrine” in Rom. 16:17. See NOTE (1) below.

2. didaskalia (διδασκαλία, 1319) denotes, as No. 1 (from which, however, it is to be distinguished), (a) “that which is taught, doctrine,” Matt. 15:9; Mark 7:7; Eph. 4:14; Col. 2:22; 1 Tim. 1:10; 4:1, 6; 6:1, 3; 2 Tim. 4:3; Titus 1:9 (“doctrine,” in last part of verse: see also No. 1); 2:1, 10; (b) “teaching, instruction,” Rom. 12:7, “teaching”; 15:4, “learning”, 1 Tim. 4:13, kjv, “doctrine,” RV, “teaching”; v. 16, kjv, “the doctrine,” RV, (correctly) “thy teaching;” 5:17, kjv, “doctrine,” RV “teaching”; 2 Tim. 3:10, 16 (ditto); Titus 2:7, “thy doctrine.” Cf. No. 1, under DOCTOR. See learning.!

Notes: (I) Whereas didache is used only twice in the Pastoral Epistles, 2 Tim. 4:2,

and Titus 1:9, didaskalia occurs fifteen times. Both are used in the active and passive senses (i.e., the act of teaching and what is taught), the passive is predominant in didache, the active in didaskalia, the former stresses the authority, the latter the act (Cremer). Apart from the apostle Paul, other writers make use of didache only, save in Matt. 15:9 and Mark 7:7 (didaskalia).

(2) In Heb. 6:1, logos, “a word,” is translated “doctrine,” kjv; the RV margin gives the lit. rendering, “the word (of the beginning of Christ),” and, in the text, “the (first) principles (of Christ).”

poietes (ποιητής, 4163), akin to poieo, see do, No. 1, signifies “a doer,” Rom. 2:13; Jas. 1:22-23, 25; 4:11. Its meaning “poet” is found in Acts 17:28.!

(2) In 2 Tim. 2:9, kakourgos is rendered “evil doer” (rv, “malefactor”).

1. kuon (κύων, 2965) is used in two senses, (a) natural, Matt. 7:6; Luke 16:21; 2 Pet. 2:22; (b) metaphorical, Phil. 3:2; Rev. 22:15, of those whose moral impurity will exclude them from the New Jerusalem. The Jews used the term of Gentiles, under the idea of

ceremonial impurity. Among the Greeks it was an epithet of impudence. Lat., canis, and Eng., “hound” are etymologically akin to it.!

2. kunarion (κυνάριον, 2952), a diminutive of No. 1, “a little dog, a puppy,” is used in Matt. 15:26-27; Mark 7:27, 28.!

1. kratos (κράτος, 2904), “force, strength, might,” more especially “manifested

power,” is derived from a root kra — , “to perfect, to complete”: “creator” is probably connected. It also signifies “dominion,” and is so rendered frequently in doxologies, 1 Pet. 4:11; 5:11; Jude 25; Rev. 1:6; 5:13 (rv); in 1 Tim. 6:16, and Heb. 2:14 it is translated “power.” See might, power, strength.

Note: Synonymous words are bia, “force,” often oppressive, dunamis, “power,” especially “inherent power”; energeia, “power” especially in exercise, operative power; exousia, primarily “liberty of action,” then “authority” either delegated or arbitrary; ischus, “strength,” especially physical, power as an endowment.

2. kuriotes (κυριότης, 2963) denotes “lordship” (kurios, “a lord”), “power, dominion,” whether angelic or human, Eph. 1:21; Col. 1:16; 2 Pet. 2:10 (RV, for kjv, “government”); Jude 8. In Eph. and Col. it indicates a grade in the angelic orders, in which it stands second.!

1. kurieuo (κυριεύώ, 2961), “to be lord over, rule over, have dominion over” (akin to

A, No. 2), is used of (a) divine authority over men, Rom. 14:9, “might be Lord”; (b) human authority over men, Luke 22:25, “lordship,” 1 Tim. 6:15, “lords” (RV, marg., “them that rule as lords”); (c) the permanent immunity of Christ from the “dominion” of death, Rom. 6:9; (d) the deliverance of the believer from the “dominion” of sin, Rom. 6:14; (e) the “dominion” of law over men, Rom. 7:1; (f) the “dominion” of a person over the faith of other believers, 2 Cor. 1:24 (rv, “lordship”). See lord.!

2. katakurieuo (κατακυριεύώ, 2634), kata, “down” (intensive), and No. 1, “to exercise, or gain, dominion over, to lord it over,” is used of (a) the “lordship” of gentile rulers, Matt. 20:25, kjv, “exercise dominion,” RV, “lord it”, Mark 10:42, kjv, “exercise lordship,” rv, “lord it”; (b) the power of demons over men, Acts 19:16, kjv, “overcame,” RV, “mastered”; (c) of the evil of elders in “lording” it over the saints under their spiritual care, 1 Pet. 5:3. See lordship, overcome.

Note: For authenteo, “to have dominion,” 1 Tim. 2:12, rv, see authority, No. 3.

thura (θύρα, 2374), “a door, gate” (Eng., “door” is connected), is used (a) literally, e.g., Matt. 6:6; 27:60; (b) metaphorically, of Christ, John 10:7, 9; of faith, by acceptance of the gospel, Acts 14:27; of “openings” for preaching and teaching the Word of God, 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3; Rev. 3:8; of “entrance” into the Kingdom of God, Matt. 25:10; Luke 13:24-25; of Christ’s “entrance” into a repentant believer’s heart, Rev. 3:20; of the nearness of Christ’s second advent, Matt. 24:33; Mark 13:29; cf. Jas. 5:9; of “access” to behold visions relative to the purposes of God, Rev. 4:1.

Note: For the phrase “that kept the door,” thuroros, John 18:16-17 (“porter” in Mark 13:34; John 10:3), see porter.!

noseo (νοσέω, 3552) signifies “to be ill, to be ailing,” whether in body or mind; hence, “to be taken with such a morbid interest in a thing as is tantamount to a disease, to dote,” 1 Tim. 6:4 (marg., “sick”). The primary meaning of “dote” is to be foolish (cf. Jer.

diplous (διπλους, 1362) denotes “twofold, double,” 1 Tim. 5:17; Rev. 18:6 (twice).!

The comparative degree diploteron (neuter) is used adverbially in Matt. 23:15, “twofold more.”!

diploo (διπλόω, 1363) signifies “to double, to repay or render twofold,” Rev. 18:6.!

dipsuchos (δίψυχος, 1374) lit. means “twosouled” (dis, “twice,” psuche, “a soul”), hence, “double-minded,” Jas. 1:8; 4:8.!

dilogos (δίλογος, 1351) primarily means “saying the same thing twice, or given to

repetition” (dis, “twice,” logos, “a word, or speech”); hence, “saying a thing to one person and giving a different view of it to another, double-tongued,” 1 Tim. 3:8.!

1. aporeo (άπορέω, 639), always used in the middle voice, lit. means “to be without a

way” (a, negative, poros, “a way, transit”), “to be without resources, embarrassed, in doubt, perplexity, at a loss,” as was Herod regarding John the Baptist, Mark 6:20 (RV, following the most authentic mss., “was much perplexed”); as the disciples were, regarding the Lord’s betrayal, John 13:22, “doubting”; and regarding the absence of His body from the tomb, Luke 24:4, “were perplexed”; as was Festus, about the nature of the accusations brought against Paul, Acts 25:20, kjv “doubted,” rv, “being perplexed”; as Paul was, in his experiences of trial 2 Cor. 4:8, “perplexed,” and, as to the attitude of the believers of the churches in Galatia towards Judaistic errors, Gal. 4:20, kjv, “I stand in doubt,” rv, “I am perplexed.” Perplexity is the main idea. See perplex.! Cf. the noun

2. diaporeo (διαπορέω, 1280), dia, “asunder” (intensive), and No. 1, signifies “to be thoroughly perplexed,” with a perplexity amounting to despair, Acts 2:12; 5:24 and 10:17, kjv, “were in doubt,” “doubted,” rv, “were (was) perplexed.” See also Luke 9:7 (some mss. have it in Luke 24:4, where the most authentic have No. 1). See perplex.!

3. diakrino (διακρίνω, 1252): see contend and differ, A, No. 2; in Acts 11:12, kjv, “nothing doubting,” RV, “making no distinction”; in Jude 22, RV, “who are in doubt”

(kjv, “making a difference,” RV, marg., “while they dispute”); in Jas. 1:6, kjv, “wavereth,” rv, “doubteth.” This verb suggests, not so much weakness of faith, as lack of it (contrast, Nos. 4 and 5).

4. distazo (διστάζω, 1365), “to stand in two ways” (dis, “double,” stasis, “a standing”), implying “uncertainty which way to take,” is used in Matt. 14:31 and 28:17; said of believers whose faith is small. Cf. No 5.!

5. meteorizo (μετεωρίζω, 3349), from meteoros (Eng., “meteor”), signifying “in mid air, raised on high,” was primarily used of putting a ship out to sea, or of “raising” fortifications, or of the “rising” of the wind. In the Sept., it is used, e.g., in Micah 4:1, of the “exaltation” of the Lord’s house; in Ezek. 10:16, of the “lifting” up of the wings of the cherubim; in Obad. 4, of the “mounting” up of the eagle; in the NT metaphorically, of “being anxious,” through a “distracted” state of mind, of “wavering” between hope and fear, Luke 12:29, “neither be ye of doubtful mind” (kjv, marg., “live not in careful suspense”), addressed to those who have little faith. Cf. No. 4. The interpretation “do not exalt yourselves” is not in keeping with the context.!

6. psuchen airo, lit., “to raise the breath, or to lift the soul,” signifies “to hold in suspense,” rv of John 10:24 (kjv, “make us to doubt”), suggestive of “an objective suspense due to lack of light” (warfield), through a failure of their expectations, rather than, subjectively, through unbelief The meaning may thus be, “How long dost Thou raise our expectations without satisfying them?”

dialogismos (διαλογισμός, 1261) expresses reasoning or questioning hesitation, 1 Tim. 2:8. See dispute, A, No. 1.

Notes: (1) In 2 Cor. 12:1 the best texts have no word representing “doubtless.” (2) In Luke 11:20, the particle ara, kjv, “no doubt,” means “then” (rv). (3) In 1 Cor. 9:10 the conjunction gar, kjv, “no doubt,” here means “assuredly,” or “yea” (RV). (4) In Phil. 3:8, the opening phrase means “yea, verily,” as RV. (5) In 1 Cor. 9:2, the RV, “at least,” gives the right sense (not “doubtless”).

1. peristera (περιστερά, 4058) denotes “a dove or pigeon,” Matt. 3:16; 10:16 (indicating its proverbial harmlessness); 21:12; Mark 1:10; 11:15; Luke 2:24 (pigeons”); 3:22; John 1:32; 2:14, 16.!

2. trugon (τρυγών, 5167) denotes “a turtledove” (from truzo, “to murmur, to coo”), Luke 2:24.!

f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.

1. suro (σύρω, 4951), “to draw, drag, haul,” is used of a net, John 21:8; of violently “dragging” persons along, Acts 8:3, “haling”; 14:19, RV, “dragged,” kjv, “drew”; 17:6 (ditto); Rev. 12:4, kjv, “drew,” rv, “draweth.” See draw, HALE.f

2. helkuo (or helko) (έλκύω, 1670), “to draw,” differs from suro, as “drawing” does from violent “dragging.” It is used of “drawing” a net, John 21:6, 11 (cf. No. 1, in v. 8), Trench remarks, “At vv. 6 and 11 helko (or helkuo) is used; for there a drawing of the net to a certain point is intended; by the disciples to themselves in the ship, by Peter to himself upon the shore. But at v. 8 helko gives place to suro: for nothing is there intended but the dragging of the net, which had been fastened to the ship, after it through the water” (Syn., Sec.xxi).

This less violent significance, usually present in helko, but always absent from suro,

is seen in the metaphorical use of helko, to signify “drawing” by inward power, by divine impulse, John 6:44; 12:32. So in the Sept., e.g., Song of Sol. 1:4, and Jer. 31:3, “with lovingkindness have I drawn thee.” It is used of a more vigorous action, in John 18:10, of “drawing” a sword; in Acts 16:19; 21:30, of forcibly “drawing” men to or from a place; so in Jas. 2:6, kjv, “draw,” rv, “drag.” See DRAW.f

drakon (δράκων, 1404) denoted “a mythical monster, a dragon”; also a large serpent,

so called because of its keen power of sight (from a root derkU, signifying “to see”). Twelve times in the Apocalypse it is used of the Devil 12:3-4, 7, 9, 13, 16-17; 13:2, 4, 11; 16:13; 20:2.f

1. agra (αγρα, 61), “a hunting, catching” (from ago, “to lead”), is used only in connection with fishing. In Luke 5:4 it signifies the act of catching fish; in v. 9 it stands for the catch itself .f

2. aphedron (άφεδρών, 856), “a latrine, a sink, drain,” is found in Matt. 15:17 and Mark 7:19.f

1. anabibazo (άναβιβάζω, 307), a causal form of anabaino, “to go up,” denotes, lit.,

“to make go up, cause to ascend” (ana, “up,” biba o, “to cause to mount”), hence, “to draw a boat up on land,” Matt. 13:48.f

2. helko (έλκύω, 1670) is translated “to draw” in the kjv, of Acts 21:30 and Jas. 2:6; see drag, No. 2.

4. spao (σπάω, 4685), “to draw or pull,” is used, in the middle voice of “drawing” a sword from its sheath, Mark 14:47; Acts 16:27.!

5. anaspao (άνασπάω, 385), ana, “up,” and No. 4, “to draw up,” is used of “drawing” up an animal out of a pit, Luke 14:5 (RV, “draw up”; kjv, “pull out”), and of the “drawing” up of the sheet into heaven, in the vision in Acts 11:10.!

6. apospao (άποσπάω, 645), apo, “from,” and No. 4, “to draw away,” lit., “to wrench away from,” is used of a sword, Matt. 26:51, of “drawing” away disciples into error, Acts 20:30; of Christ’s “withdrawal” from the disciples, in Gethsemane, Luke 22:41, kjv,

“was withdrawn,” RV, “was parted” (or “was reft away from them”); of “parting” from a company, Acts 21:1 (kjv, “were gotten,” rv, “were parted”). See get, part.!

7. antleo (άντλέω, 501) signified, primarily, “to draw out a ship’s bilgewater, to bale or pump out” (from antlos, “bilge-water”), hence, “to draw water” in any way (ana, “up” and a root, telU, “to lift, bear”), John 2:8-9; 4:7, 15.!

Note: In John 4:11, “to draw with” translates the corresponding noun antlema, “a bucket for drawing water by a rope.”!

8. exelko (έξέλκω, 1828), ek, “out of,” and No. 2, “to draw away, or lure forth,” is used metaphorically in Jas. 1:14, of being “drawn away” by lust. As in hunting or fishing the game is “lured” from its haunt, so man’s lust “allures” him from the safety of his selfrestraint.!

9. anatassomai (άνατάσσομαι, 392), “to arrange in order,” is used in Luke 1:1, rv,

“to draw up” (some interpret the word to mean to “bring together” from memory assisted by the Holy Spirit).!

1. engizo (έγγίζω, 1448), “to come near draw nigh” (akin to engus, “near”), is translated by the verb “draw near or nigh,” in the RV, Luke 12:33, kjv, “approacheth”; Heb. 10:25, kjv, “approaching”; Luke 18:35; 19:29, 37; Acts 22:6, kjv, “was come nigh”; Luke 7:12 “came nigh”; Acts 9:3, “came near.” See approach.

2. proserchomai (προσέρχομαι, 4334) is translated “draw near” in Heb. 4:16; 7:25, rv, and 10:22, kjv and rv; in Acts 7:31, “drew near.” See come, go.

3. prosago (προσάγω, 4317), used transitively, “to bring to”; intransitively, “to draw near,” Is so rendered in Acts 27:27. See bring.

4. hupostello (ύποστέλλω, 5288), “to draw back, withdraw,” perhaps a metaphor from lowering a sail and so slackening the course, and hence of being remiss in holding the truth; in the active voice, rendered “drew back” in Gal. 2:12, RV (kjv, “withdrew”); in

the middle, in Heb. 10:38, “shrink back” RV (kjv, “draw back”); the prefix hupo,

“underneath,” is here suggestive of stealth. In v. 39 the corresponding noun, hupostole, is translated “of them that shrink back,” rv; kjv, “draw back” (lit., “of shrinking back”). In Acts 20:20, 27, “shrank,” rv. See keep, Note (6), shrink, shun, withdraw.!

6. ginomai (γίνομαι, 1096), “to become, begin to be,” is translated “drawing nigh,” in John 6:19. See become.

7. epiphosko (έπιφώσκώ, 2020), “to dawn” (lit., “to make to shine upon”), is said of the approach of the Sabbath, Luke 23:54 (marg., “began to dawn”); cf. Matt. 28:1.! See dawn, A, No. 3.

Notes: (1) In Mark 6:53, prosormizo, “to bring a ship (or boat) to anchor, cast anchor, land at a place” (pros, “to,” hormizo, “to moor, bring to anchorage”), is translated “moored to the shore,” in the rv, for kjv, “drew.”!

(2) In Acts 19:33, where the most authentic mss. have sumbibazo, the rv translates it

“brought” (marg., “instructed”), kjv, “draw out.” Some mss. have probibazo, “to bring or drag forward.” See bring, No. 24.

1. onar (οναρ, 3677) is “a vision in sleep,” in distinction from a waking vision, Matt. 1:20; 2:12-13, 19, 22; 27:19.!

2. enupnion (ένύπνιον, 1798), is, lit., “what appears in sleep” (en, “in,” hupnos, “sleep”), an ordinary “dream,” Acts 2:17. For synonymous nouns, see vision.!

enupniazo (ένυπνιάζομαι, 1797), akin to A, No. 2, is used in Acts 2:17, in the passive voice in a phrase (according to the most authentic mss.) which means “shall be given up to dream by dreams,” translated “shall dream dreams” metaphorically in Jude 8, of being given over to sensuous “dreamings,” rv, kjv, “dreamers,” and so defiling the flesh.!

Note: This is the kjv translation of the passive of georgeo, Heb. 6:7, “to till the ground, to practice as a farmer”; rv, “is tilled.” See till.!

Note: For ampelourgos, “dresser,” Luke 13:7, kjv (rv, “vine-dresser”), see VINEDRESSER.

pararheo (παραρρυέώ, 3901), lit., “to flow past, glide by” (para, “by,” rheo, “to flow”), is used in Heb. 2:1, where the significance is to find oneself “flowing” or “passing by,” without giving due heed to a thing, here “the things that were heard,” or perhaps the salvation of which they spoke; hence the RV, “lest haply we drift away from them,” for kjv, “let them slip.” The kjv marg. “run out as leaking vessels,” does not give the meaning.! In the Sept., Prov. 3:21; Isa. 44:4.!

1. poma (πόμα, 4188), akin to B, No. 1, denotes “the thing drunk” (from a root po,

found in the Eng., “potion”; it is connected with the root pi; see B, No. 3), 1 Cor. 10:4; Heb. 9:10.!

2.posis (πόσις, 4213), akin to B, No. 1, suggests “the act of drinking,” John 6:55 (where it is practically equivalent to No. 1); Rom. 14:17, “drinking,” rv; Col. 2:16.!

3. sikera (σίκερα, 4608) is “a strong, intoxicating drink,” made from any sweet ingredients, whether grain, vegetables, or the juice of fruits, or a decoction of honey; “strong drink,” Luke 1:15.! In the Sept., Lev. 10:9; Num. 6:3; 28:7; Deut. 14:26; 29:6; Isa. 5:11, 22; 24:9; 28:7; 29:9.

1. pino (πίνω, 4095), “to drink,” is used chiefly in the Gospels and in 1 Cor., whether literally (most frequently), or figuratively, (a) of “drinking” of the blood of Christ, in the sense of receiving eternal life, through His death, John 6:53-54, 56; (b) of “receiving” spiritually that which refreshes, strengthens and nourishes the soul, John 7:37; (c) of “deriving” spiritual life from Christ, John 4:14, as Israel did typically 1 Cor. 10:4; (d) of “sharing” in the sufferings of Christ humanly inflicted, Matt. 20:22-23; Mark 10:38-39; (e) of “participating” in the abominations imparted by the corrupt religious and commercial systems emanating from Babylon, Rev. 18:3; (f) of “receiving” divine judgment, through partaking unworthily of the Lord’s Supper, 1 Cor. 11:29; (g) of “experiencing” the wrath of God, Rev. 14:10; 16:6; (h) of the earth’s “receiving” the benefits of rain, Heb. 6:7.

2. methuo (μεθύω, 3184), from methu, “wine, to be drunk,” is used in John 2:10 in

the passive voice, and is translated in the rv, “have drunk freely”; kjv, “have well drunk.” See drunk.

3. potizo (ποτίζω, 4222), “to give to drink, to make to drink,” is used (a) in the material sense, in Matt. 10:42, 25:35, 37, 42 (here of “ministering” to those who beiong to Christ and thus doing so virtually to Him); 27:48; Mark 9:41; 15:36; Luke 13:15 (“to watering”); Rom. 12:20; 1 Cor. 3:7-8; (b) figuratively, with reference to “teaching” of an elementary character, 1 Cor. 3:2, “I fed (you with milk)”; of “spiritual watering by teaching” the Word of God, 3:6; of being “provided” and “satisfied” by the power and blessing of the Spirit of God, 1 Cor. 12:13; of the effect upon the nations of “partaking” of the abominable mixture, provided by Babylon, of paganism with details of the Christian faith Rev. 14:8. See feed, water.!

4. sumpino (συμπίνω, 4844), “to drink together” (sun, “with,” and B, No. 1), is found in Acts 10:41.!

5. hudropoteo (ύδροποτέω, 5202), “to drink water” (hudor, “water,”poteo, “to drink”), is found in 1 Tim. 5:23, RV, “be (no longer) a drinker of water.”!

1. ekballo (έκβάλλω, 1544) denotes, lit., “to cast forth,” with the suggestion of force

(ek, “out,” ballo, “to cast”); hence “to drive out or forth.” It is translated “driveth” in Mark 1:12, rv, “driveth forth.” In John 2:15 for the kjv, “drove,” the RV has “cast,” the more usual translation. See CAST, No. 5.

2. ekdioko (έκδιώκω, 1559), to chase away, drive out” (ek, “out,” dioko, “to pursue”), is used in 1 Thess. 2:15, rv, “drave out,” kjv, “have persecuted.” Some mss. have this verb for dioko, in Luke 11:49.!

3. elauno (έλαύνω, 1643) signifies “to drive, impel, urge on.” It is used of “rowing,” Mark 6:48 and John 6:19; of the act of a demon upon a man, Luke 8:29; of the power of winds upon ships, Jas. 3:4; and of storms upon mists, 2 Pet. 2:17, kjv, “carried,” RV, “driven.” See also carry, Note (2), row.

4. apelauno (άπελαύνω, 556), apo, “from,” and No. 3, “to drive from” is used in Acts 18:16.!

5. exotheo (έξωθέω, 1856), “to thrust out” (ek, “out,” otheo, “to push, thrust”), is translated “thrust” in Acts 7:45, RV (kjv, “drave”); in 27:39, of “driving” a storm-tossed ship ashore (rv, “drive,” kjv, “thrust”). Cf. No. 6. See thrust.!

6. phero (φέρω, 5342), “to bear,” is translated “driven” in Acts 27:15, 17, of “being borne” in a storm-tossed ship. See bear, etc.

7. diaphero (διαφέρω, 1308), lit., “to bear through” (dia, “through,” and No. 6), in Acts 27:27 signifies “to be borne hither and thither” (rv, “were driven to and fro”; kjv, “up and down”). See better (be), No. 1.

8. anemizo (άνεμίζω, 416), “to drive by the wind” (anemos, “wind”), is used in Jas. 1:6.!

thrombos (θρόμβος, 2361), “a large, thick drop of clotted blood” (etymologically akin

to trepho, “to curdle”), is used in Luke 22:44, in the plural, in the narrative of the Lord’s agony in Gethsemane.!

hudropikos (ύδρωπικός, 5203), “dropsical, suffering from dropsy” (hudrops, “dropsy”), is found in Luke 14:2, the only instance recorded of the healing of this disease by the Lord.!

1. buthizo (βυθίζω, 1036), “to plunge into the deep, to sink” (buthos, “bottom, the

deep, the sea”), akin to bathos, “depth,” and abussos, “bottomless,” and Eng., “bath,” is used in Luke 5:7 of the “sinking” of a boat; metaphorically in 1 Tim. 6:9, of the effect of foolish and hurtful lusts, which “drown men in destruction and perdition.” See sink.!

2. katapino (καταπίνω, 2666), lit., “to drink down” (pino, “to drink,” prefixed by

kata, “down”), signifies “to swallow up” (rv, in Heb. 11:29, for kjv, “were drowned”). It is elsewhere translated by the verb “to swallow, or swallow up,” except in 1 Pet. 5:8, “devour.” See devour, No. 3, swallow.

3. katapontizo (καταποντίζω, 2670), “to throw into the sea” (kata, “down,”pontos, “the open sea”), in the passive voice, “to be sunk in, to be drowned,” is translated “were drowned,” in Matt. 18:6, kjv (rv, “should be sunk”); elsewhere in 14:30, “(beginning) to sink.” See siNK.f

1. methuo (μεθύω, 3184) signifies “to be drunk with wine” (from methu, “mulled wine”; hence Eng., “mead, honey-wine”); originally it denoted simply “a pleasant drink.” For John 2:10 see under drink. The verb is used of “being intoxicated” in Matt. 24:49;

Acts 2:15; 1 Cor. 11:21; 1 Thess. 5:7b; metaphorically, of the effect upon men of partaking of the abominations of the Babylonish system, Rev. 17:2; of being in a state of mental “intoxication,” through the shedding of men’s blood profusely, v. 6.f

2. methusko (μεθύσκω, 3182) signifies “to make drunk, or to grow drunk” (an inceptive verb, marking the process or the state expressed in No. 1), “to become intoxicated,” Luke 12:45; Eph. 5:18; 1 Thess. 5:7a.f

methusos (μέθυσος, 3183), “drunken” (cf. No. 2), is used as noun, in the singular, in 1 Cor. 5:11, and in the plural, in 6:10, “drunkard,” “drunkards.”f

methe (μέθη, 3178), “strong drink” (akin to methu, “wine,” see under A. 1, above), denotes “drunkenness, habitual intoxication,” Luke 21:34; Rom. 13:13; Gal. 5:21.f

1. xeros (ξηρός, 3584) is used (a) naturally, of “dry” land, Heb. 11:29; or of land in general, Matt. 23:15, “land”; or of physical infirmity, “withered,” Matt. 12:10; Mark 3:3; Luke 6:6, 8; John 5:3; (b) figuratively, in Luke 23:31, with reference to the spiritual “barrenness” of the Jews, in contrast to the character of the Lord. Cf. Ps. 1:3; Isa. 56:3; Ezek. 17:24; 20:47. See land, withered.^

2. anudros (ανυδρος, 504), “waterless” (a, negative, n, euphonic, hudor, “water”), is rendered “dry” in Matt. 12:43, kjv, and Luke 11:24 (rv, “waterless”); “without water” in

xeraino (ξηραίνω, 3583), akin to A. 1, “to dry, dry up, make dry, wither,” is translated “dried” (of physical infirmity), in Mark 5:29; of a tree, in the kjv of Mark 11:20 (RV, “withered away”); of water, in Rev. 16:12. It is translated “ripe” (RV, “overripe”) in Rev. 14:15, of a harvest (used figuratively of the gathered nations against Jerusalem at the end of this age); “pineth away,” in Mark 9:18. See overripe, pine AWAY, RIPE, WITHER.

idios (ίδιος, 2398), “one’s own,” is applied to kairos, “a season,” in Gal. 6:9, “in due season,” i.e., in the season divinely appointed for the reaping. So in 1 Tim. 2:6, “the testimony to be borne in its own (kjv, ‘due’) times (seasons)”; 6:15, “in its own (idios) times (seasons)”; similarly in Titus 1:3. See business, B.

1. opheilo (οφείλώ, 3784) signifies “to owe, to be indebted,” especially financially, Matt. 18:30, rv, “that which was due”; 18:34, “all that was due.” See behove, bound (to BE).

2. dei (δει, 1163), an impersonal verb signifying “it is necessary,” is translated “was due” in Rom. 1:27, rv (kjv, “was meet”). See behove.

opheile (οφειλη, 3782), akin to B, No. 1, is rendered “dues” in Rom. 13:7. In 1 Cor. 7:3, rv, it is translated “her due” (the kjv, “due benevolence” follows another reading).

Notes: (1) In the phrases “in due season” in Matt. 24:45; Luke 12:42; Rom. 5:6 (lit., “according to time”), and “in due time,” 1 Pet. 5:6, there is no word representing “due” in the original, and the phrases are, lit., “in season,” “in time.”

(2) For the phrase “born out of due time,” in 1 Cor. 15:8, see beget, B, No. 2.

nothros (νώθρός, 3576), “slow, sluggish, indolent, dull” (the etymology is uncertain),

is translated “dull” in Heb. 5:11 (in connection with akoe, “hearing”; lit., “in hearings”); “sluggish,” in 6:12. See slothful, sluggish.! In the Sept., Prov. 22:29.! Cf. nothrokardios, “slow of heart” (kardia, “the heart), Prov. 12:8.!

Note: In Luke 24:25 “slow (of heart)” translates the synonymous word bradus. Of these Trench says (Syn. Sec.civ), “Bradus differs from the words with which it is here brought into comparison, in that no moral fault or blame is necessarily involved in it; so far indeed is it from this, that of the three occasions on which it is used in the NT two are in honor; for to be ‘slow’ to evil things, to rash speaking, or to anger (Jas. 1:19, twice), is a grace, and not the contrary.. There is a deeper, more inborn sluggishness implied in nothros, and this bound up as it were in the very life, more than in either of the other

words of this group.” Trench compares and contrasts argos, “idle,” but this word is not strictly synonymous with the other two.!

bareos (βαρέώς, 917), “heavily, with difficulty” (barus, “heavy”), is used with

akouo, “to hear,” in Man. 13:15, and Acts 28:27 (from Isa. 6:10), lit., “to hear heavily, to be dull of hearing.”! In the Sept., Gen. 31:35 (lit., “bear it not heavily”); Isa. 6:10.!

1. alolos (αλαλος, 216), lit., “speechless” (a, negative, and laleo, “to speak”), is found in Mark 7:37; 9:17, 25.! In the Sept., Ps. 38:13.!

2. aphonos (άφωνος, 880), lit., “voiceless, or soundless” (a, negative, and phone, “a

sound”), has reference to voice, Acts 8:32; 1 Cor. 12:2; 2 Pet. 2:16, while alalos has reference to words. In 1 Cor. 14:10 it is used metaphorically of the significance of voices or sounds, “without signification.”! In the Sept. Isa. 53:7.!

siopao (σιωπάω, 4623), from siope, “silence, to be silent,” is used of Zacharias’ “dumbness,” Luke 1:20. See peace (hold one’s).

1. skubalon (σκύβαλον, 4657) denotes “refuse,” whether (a) “excrement,” that which is cast out from the body, or (b) “the leavings of a feast,” that which is thrown away from the table. Some have derived it from kusibalon (with metathesis of k and s), “thrown to dogs”; others connect it with a root meaning “shred.” Judaizers counted gentile Christians as dogs, while they themselves were seated at God’s banquet. The apostle, reversing the image, counts the Judaistic ordinances as refuse upon which their advocates feed, Phil. 3:8.!

2. koprion (κοπρία, 2874d), “manure,” Luke 13:8, used in the plural with ballo, “to throw,” is translated by the verb “to dung.” Some mss. have the accusative case of the noun kopria, “a dunghill” See below.!

1. chous, or choos (χόος, 5522), from cheo, “to pour,” primarily, “earth dug out, an earth heap,” then, “loose earth or dust,” is used in Mark 6:11 and Rev. 18:19.!

2. koniortos (κονιορτός, 2868), “raised or flying dust” (konia, “dust,” ornumi, “to stir up”), is found in Matt. 10:14; Luke 9:5; 10:11; Acts 13:51; 22:23.!

likmao (λικμάω, 3039), primarily, “to winnow” (from likmos, “a winnowing-fan”), hence, “to scatter” as chaff or dust, is used in Matt. 21:44 and Luke 20:18, RV, “scatter as dust,” kjv, “grind to powder.” There are indications in the papyri writings that the word came to denote “to ruin, to destroy.”

d Derivatives or roots of other words not listed in Strong’s are indicated with with a “d” following the number (for instance, genema, a derivative of Ginomai, is 1096d).

opheilo (οφείλω, 3784), “to owe, to be indebted,” is translated “it was our duty,” in Luke 17:10, lit., “we owe (ought) to do”; so in Rom. 15:27, kjv, “their duty is”: RV, “they owe it.” See behove, bound.

1. oikeo (οικέω, 3611), “to dwell” (from oikos, “a house”), “to inhabit as one’s

abode,” is derived from the Sanskrit, vic, “a dwelling place” (the Eng. termination — “wick” is connected). It is used (a) of God as “dwelling” in light, 1 Tim. 6:16; (b) of the “indwelling” of the Spirit of God in the believer, Rom. 8:9, 11, or in a church, 1 Cor.

3:16; (c) of the “indwelling” of sin, Rom. 7:20; (d) of the absence of any good thing in the flesh of the believer, Rom. 7:18; (e) of the “dwelling” together of those who are married, 1 Cor. 7:12-13.!

2. katoikeo (κατοικέω, 2730), kata, “down,” and No. 1, the most frequent verb with this meaning, properly signifies “to settle down in a dwelling, to dwell fixedly in a place.” Besides its literal sense, it is used of (a) the “indwelling” of the totality of the attributes and powers of the Godhead in Christ, Col. 1:19; 2:9; (b) the “indwelling” of Christ in the hearts of believers (“may make a home in your hearts”), Eph. 3:17; (c) the “dwelling” of Satan in a locality, Rev. 2:13; (d) the future “indwelling” of righteousness in the new heavens and earth, 2 Pet. 3:13. It is translated “dwellers” in Acts 1:19; 2:9; “inhabitants” in Rev. 17:2, kjv (rv, “they that dwell”), “inhabiters” in Rev. 8:13 and 12:12, kjv (RV, “them that dwell”).

Cf. the nouns katoikesis (below), katoikia, “habitation,” Acts 17:26!; katoiketerion,

“a habitation,” Eph. 2:22; Rev. 18:2.! Contrastparoikeo, “to sojourn,” the latter being temporary, the former permanent. See habitation, inhabitant.

3. katoikizo (κατοικέω, 2730d), “to cause to dwell,” is said of the act of God concerning the Holy Spirit in Jas. 4:5, RV (some mss. have No. 2).!

4. enoikeo (ένοικέω, 1744), lit., “to dwell in” (en, “in,” and No. 1), is used, with a spiritual significance only, of (a) the “indwelling” of God in believers, 2 Cor. 6:16; (b) the “indwelling” of the Holy Spirit, Rom. 8:11; 2 Tim. 1:14; (c) the “indwelling” of the Word of Christ, Col. 3:16; (d) the “indwelling” of faith, 2 Tim. 1:5; (e) the “indwelling” of sin in the believer, Rom. 7:17.!

5. perioikeo (περιοικέω, 4039),peri, “around,” and No. 1, “to dwell around, be a neighbor,” is used in Luke 1:65.! Cf. perioikos, “a neighbor,” Luke 1:58.!

6. sunoikeo (συνοικέω, 4924), sun, “with,” and No. 1, “to dwell with,” is used in 1 Pet. 3:7.!

7. enkatoikeo (έγκατοικέω, 1460), en, “in,” and No. 2, “to dwell among,” is used in 2 Pet. 2:8.!

8. meno (μένω, 3306), “to abide, remain,” is translated “to dwell,” in the kjv of John 1:38-39; 6:56; 14:10, 17; Acts 28:16. The RV adheres throughout to the verb “to abide.” See abide.

9. skenoo (σκήνόω, 4637), “to pitch a tent” (skene), “to tabernacle,” is translated “dwelt,” in John 1:14, kjv, rv marg., “tabernacled”; in Rev. 7:15, kjv, “shall dwell,” RV, “shall spread (His) tabernacle”; in Rev. 12:12; 13:6; 21:3, dwell. See tabernacle.

10. kataskenoo (κατασκήνόω, 2681), “to pitch one’s tent” (kata, “down,” skene, “a tent”), is translated “lodge” in Matt. 13:32; Mark 4:32; Luke 13:19; in Acts 2:26, RV, “dwell,” kjv, “rest.”!

11. embateuo (έμβατεύω, 1687), primarily, “to step in, or on” (from embaino, “to enter”), hence (a) “to frequent, dwell in,” is used metaphorically in Col. 2:18, RV, “dwelling in” (marg., “taking his stand upon”); (b) with reference to the same passage, alternatively, “to invade, to enter on”; perhaps used in this passage as a technical term of the mystery religions, denoting the entrance of the initiated into the new life (kjv, “intruding into”). A suggested alternative reading involves the rendering “treading on air,” i.e., indulging in vain speculations, but evidences in the papyri writings make the emendation unnecessary.!

12. kathemai (κάθήμαι, 2521), “to sit down,” is translated “dwell,” in Luke 21:35. See set, sit.

13. kathizo (καθίζω, 2523), “to sit down,” denotes “to dwell,” in Acts 18:11 (rv, “dwelt,” for kjv, “continued”).

14. astateo (άστατέω, 790), “to wander about” (a, negative, histemi, “to stand”), “to have no fixed dwelling-place,” is used in 1 Cor. 4:11.! Cf. akatastatos, “unstable,” Jas.

1. paroikia (παροικία, 3940) denotes “a sojourning,” Acts 13:17, lit., “in the sojourning,” translated “when they sojourned,” RV (kjv, “dwelt as strangers”); in 1 Pet. 1:17, “sojourning.”!

2. katoikesis (κατοίκήσις, 2731), akin to A, No. 2, “a dwelling, a habitation,” is used in Mark 5:3.!

Note: Cf. oikia, and oikos, “a house,” oikema, “a prison,” katoikia, “a habitation” (see A, No. 2).

3. misthoma (μίσθωμα, 3410), primarily, “a price, a hire” (akin to misthos, “wages,

hire” and misthoo, “to let out for hire”) is used in Acts 28:30 to denote “a hired dwelling.”!

dusenterion (δυσεντερία, 1420**), whence Eng., “dysentery,” is so translated in Acts 28:8, rv, for kjv “bloody flux” (enteron denotes an “intestine”).!