each, each man, each one
1. hekastos (έκαστος, 1538), “each” or “every,” is used of any number separately, either (a) as an adjective qualifying a noun, e.g., Luke 6:44; John 19:23; Heb. 3:13, where “day by day,” is, lit., “according to each day”; or, more emphatically with heis, “one,” in Matt. 26:22; Luke 4:40; 16:5; Acts 2:3, 6, 20:31; 1 Cor. 12:18; Eph. 4:7, 16, RV, “each (several),” for kjv, “every”; Col. 4:6; 1 Thess. 2:11; 2 Thess. 1:3; (b) as a distributive pronoun, e.g., Acts 4:35; Rom. 2:6; Gal. 6:4; in Phil. 2:4, it is used in the plural; some mss. have it thus in Rev. 6:11. The repetition in Heb. 8:11 is noticeable “every man” (i.e.,
everyone). Prefixed by the preposition ana, “apiece” (a colloquialism), it is used, with stress on the individuality, in Rev. 21:21, of the gates of the heavenly city, “each one of the several,” rv; in Eph. 5:33, preceded by kath hena, “by one,” it signifies “each (one) his own.”
2. The phrase hen kath hen, lit., “one by one,” is used in Rev. 4:8, “each one of them.”
EACH OTHER
allelon (άλλήλων, 240), a reciprocal pronoun, preceded by the preposition meta, “with,” signifies “with each other,” Luke 23:12, RV, for kjv, “together.” Similarly in 24:14 pros allelous, where pros suggests greater intimacy. See one another.
EAGLE
aetos (άετός, 105), “an eagle” (also a vulture), is perhaps connected with aemi, “to blow,” as of the wind, on account of its windlike flight. In Matt. 24:28 and Luke 17:37 the vultures are probably intended. The meaning seems to be that, as these birds of prey gather where the carcass is, so the judgments of God will descend upon the corrupt state of humanity. The figure of the “eagle” is used in Ezek. 17 to represent the great powers of Egypt and Babylon, as being employed to punish corrupt and faithless Israel. Cf. Job 39:30; Prov. 30:17. The “eagle” is mentioned elsewhere in the NT in Rev. 4:7; 8:13 (rv); 12:14. There are eight species in Palestine.f
f Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
EAR (of the body)
1. ous (ούς, 3775), Latin auris, is used (a) of the physical organ, e.g., Luke 4:21; Acts
7:57; in Acts 11:22, in the plural with akouo, “to hear,” lit., “was heard into the ears of someone,” i.e., came to the knowledge of, similarly, in the singular, Matt. 10:27, in familiar private conversation; in Jas. 5:4 the phrase is used with eiserchomai, “to enter into”; in Luke 1:44, with ginomai, “to become, to come”; in Luke 12:3, with lalein, “to speak” and pros, “to”, (b) metaphorically, of the faculty of perceiving with the mind, understanding and knowing, Matt. 13:16; frequently with akouo, “to hear,” e.g., Matt. 11:15; 13:9, 43; Rev. 2 and 3, at the close of each of the messages to the churches, in Matt. 13:15 and Acts 28:27, with bareos, “heavily,” of being slow to understand and obey; with a negative in Mark 8:18; Rom. 11:8; in Luke 9:44 the lit. meaning is “put those words into your ears,” i.e., take them into your mind and keep them there, in Acts 7:51 it is used with aperitmetos, “uncircumcised.” As seeing is metaphorically associated with conviction, so hearing is with obedience (hupakoe, lit., “hearing under”; the Eng., “obedience” is etymologically “hearing over against,” i.e., with response in the hearer).
2. otion (ώτίον, 5621), a diminutive of No. 1, but without the diminutive force, it being a common tendency in everyday speech to apply a diminutive form to most parts of the body, is used in Matt. 26:51; Mark 14:47 (in some mss.); Luke 22:51; John 18:10 (in some mss.) and v. 26, all with reference to the “ear” of Malchus.!
Note: The most authentic mss. have the alternative diminutive otarion, in Mark 14:47 and John 18:10.!
3. akoe (άκοη, 189), “hearing,” akin to akouo, “to hear,” denotes (a) the sense of “hearing,” e.g., 1 Cor. 12:17; 2 Pet. 2:8; (b) that which is “heard,” a report, e.g., Matt. 4:24; (c) the physical organ, Mark 7:35, standing for the sense of “hearing”; so in Luke 7:1, RV, for kjv, “audience”; Acts 17:20; 2 Tim. 4:3-4 (in v. 3, lit., “being tickled as to the ears”); (d) a message or teaching, John 12:38; Rom. 10:16-17; Gal. 3:2, 5; 1 Thess. 2:13; Heb. 4:2, rv, “(the word) of hearing,” for kjv, “(the word) preached.” See fame, HEARING, PREACH, REPORT, RUMOR.
Note: In Matt. 28:14, the verb akouo is used with the preposition epi, “upon or before” (or hupo, “by,” in some mss.), lit., “if this come to a hearing before the governor.”
EAR (of corn)
stachus (στάχυς, 4719) is found in Matt. 12:1; Mark 2:23; 4:28 (“ear,” twice); Luke 6:1. The first part of the word is derived from the root staU found in parts of the verb histemi, “to cause to stand.” It is used as a proper name in Rom. 16:9.!
EARLY
A. Noun.
orthros (ορθρος, 3722) denotes “daybreak, dawn” (cf. Lat. orior, “to rise”). Used with
the adverb batheos, “deeply,” in Luke 24:1, it means “at early dawn” (rv). In John 8:2 it
is used in the genitive case, orthrou, “at dawn,” i.e., “early in the morning.” In Acts 5:21,
it is used with the article and preceded by the preposition hupo, “under,” or about, lit., “about the dawn,” “about daybreak,” rv (for kjv, “early in the morning.”).!
B. Adjectives.
1. orthrinos (ορθρινός, 3720) “early,” akin to A., is a later form of orthrios. It is found, in the most authentic mss., in Luke 24:22, of the women at the sepulchre, lit., “early ones” (some texts have the form orthrios, “at daybreak”).!
2. proimos (πρώιμος, 4406) or proimos, a longer and later form of proios, pertaining
to the “morning,” is formed from pro, “before” (cf. protos, “first”), and used in jas. 5:7, of the early rain.!
C. Adverb.
proi (πρωΐ, 4404), “early in the day, at morn,” is derived from pro, “before” (see B, No. 2, above). In Mark 16:2, kjv, it is translated “early in the morning”; in Mark 16:9 and John 18:28; 20:1, “early”; in Matt. 16:3; 20:1; 21:18; Mark 1:35; 11:20; 13:35; 15:1, “in the morning”; in Acts 28:23, “(from) morning.” See morning.!
Note: In Matt. 20:1, hama, “at once,” is rendered “early.”
EARNEST (Noun)
arrabon (άρραβών, 728), originally, “earnest-money” deposited by the purchaser and forfeited if the purchase was not completed, was probably a Phoenician word, introduced into Greece. In general usage it came to denote “a pledge” or “earnest” of any sort; in the NT it is used only of that which is assured by God to believers; it is said of the Holy Spirit as the divine “pledge” of all their future blessedness, 2 Cor. 1:22; 5:5; in Eph. 1:14, particularly of their eternal inheritance.! In the Sept., Gen. 38:17-18, 20.! In modern Greek arrabona is an “engagement ring.”
EARNEST, EARNESTNESS, EARNESTLY
A. Noun.
spoude (σπουδή, 4710), akin to speudo, “to hasten,” denotes “haste,” Mark 6:25;
Luke 1:39; hence, “earnestness,” 2 Cor. 8:7, rv, for kjv, “diligence,” and v. 8, for kjv, “forwardness”; in 7:12, “earnest care,” for kjv, “care”; in 8:16, earnest care. See BUSINESS, CARE, CAREFULNESS, DILIGENCE, FORWARDNESS, HASTE.
B. Adjective.
spoudaios (σπουδαιος, 4705), akin to A, denotes “active, diligent, earnest,” 2 Cor. 8:22 RV, “earnest,” for kjv, “diligent”; in the latter part of the verse the comparative degree, spoudaioteros, is used, rv, “more earnest,” for kjv, “more diligent”; in v. 17, rv, in the superlative sense, “very earnest,” for kjv, “more forward.” See diligent, forward.!
C. Adverbs.
1. ektenos (έκτενως, 1619), “earnestly” (ek, “out,” teino, “to stretch”; Eng.,
“tension,” etc.), is used in Acts 12:5, “earnestly,” RV, for kjv, “without ceasing” (some mss. have the adjective ektenes, “earnest”); in 1 Pet. 1:22, “fervently.” The idea suggested is that of not relaxing in effort, or acting in a right spirit. See fervently.!
2. ektenesteron (έκτενέστερον, 1617), the comparative degree of No. 1, used as an adverb in this neuter form, denotes “more earnestly, fervently,” Luke 22:44.!
3. spoudaios (σπουδαίως, 4709), akin to B, signifies “with haste,” or “with zeal, earnestly,” Luke 7:4, RV, “earnestly,” for kjv, “instantly”; in 2 Tim. 1:17, RV, and Titus 3:13, “diligently”;! in Phil. 2:28, the comparative spoudaioteros, rv, “the more diligently,” kjv, “the more carefully. See carefully, diligently, instantly.!
D. Adverbial Phrase.
en ekteneia, lit., “in earnestness,” cf. C, No. 1, is translated “earnestly” in Acts 26:7, rv, for kjv, “instantly.” See instantly.!
Notes: (1) For the phrase “earnest expectation, Rom. 8:19 and Phil. 1:20, see
expectation. (2) In 1 Cor. 12:31; 14:1, 39, zeloo, “to be zealous about,” is translated
“desire earnestly.” See desire. (3) In 2 Pet. 3:12, speudo is translated “earnestly
desiring,” for kjv, “hasting unto.” See hasten. (4) In Jude 3, epagonizo, “to contend
earnestly,” is so translated.! (5) In Jas. 5:17 the dative case of the nounproseuche is translated “earnestly” (kjv), in connection with the corresponding verb, lit., “he prayed with prayer” (rv, “fervently”), implying persevering continuance in prayer with fervor.
Cf. e.g., Ps. 40:1, lit., “in waiting I waited.” See fervent. (6) Atenizo, akin to C, No. 1, “to fix the eyes upon, gaze upon,” is translated “earnestly looked” in Luke 22:56, kjv (rv, “looking steadfastly”); in Acts 3:12, kjv, “look ye earnestly,” RV, “fasten ye your eyes on”; in Acts 23:1, kjv, “earnestly beholding,” RV, “looking steadfastly on.” (7) In Heb. 2:1, prosecho, “to give heed,” is used with the adverb perissoteros, “more abundantly,” to signify “to give the more earnest heed”; lit., “to give heed more exceedingly.” For the verb see attend, give, No. 16, heed, regard.
EARTH
1. ge (γη, 1093) denotes (a) “earth as arable land,” e.g., Matt. 13:5, 8, 23; in 1 Cor. 15:47 it is said of the “earthly” material of which “the first man” was made, suggestive of frailty; (b) “the earth as a whole, the world,” in contrast, whether to the heavens, e.g., Matt. 5:18, 35, or to heaven, the abode of God, e.g., Matt. 6:19, where the context suggests the “earth” as a place characterized by mutability and weakness; in Col. 3:2 the same contrast is presented by the word “above”; in John 3:31 (rv, “of the earth,” for kjv, “earthly”) it describes one whose origin and nature are “earthly” and whose speech is characterized thereby, in contrast with Christ as the One from heaven; in Col. 3:5 the physical members are said to be “upon the earth,” as a sphere where, as potential instruments of moral evils, they are, by metonymy, spoken of as the evils themselves; (c) “the inhabited earth,” e.g., Luke 21:35; Acts 1:8; 8:33; 10:12; 11:6; 17:26; 22:22; Heb. 11:13; Rev. 13:8. In the following the phrase “on the earth” signifies “among men,” Luke 12:49; 18:8; John 17:4, (d) “a country, territory,” e.g. Luke 4:25; John 3:22; (e) “the ground,” e.g., Matt. 10:29; Mark 4:26, RV, “(upon the) earth,” for kjv, “(into the) ground”; (f) “land,” e.g., Mark 4:1; John 21:8-9, 11. Cf. Eng. words beginning with geD, e.g., “geodetic,” “geodesy,” “geology,” “geometry,” “geography.” See country, GROUND, LAND, WORLD.
2. oikoumene (οικουμένη, 3625), the present participle, passive voice, of oikeo, “to dwell, inhabit,” denotes the “inhabited earth.” It is translated “world” in every place
where it has this significance, save in Luke 21:26, kjv, where it is translated “earth.” See WORLD.
Note: For epigeios, translated “on earth” in Phil. 2:10, ostrakinos, “of earth,” 2 Tim. 2:20, and katachthonios, “under the earth,” Phil. 2:10,! see earthen.
EARTHEN, EARTHLY, EARTHY
1. ostrakinos (οστράκινος, 3749) signifies “made of earthenware or clay” (from
ostrakon, “baked clay, potsherd, shell”; akin to osteon, “a bone”), 2 Tim. 2:20, “of earth”; 2 Cor. 4:7, “earthen.”!
2. epigeios (έπίγειος, 1919), “on earth” (epi, “on,” ge, “the earth”), is rendered “earthly” in John 3:12; 2 Cor. 5:1; Phil. 3:19; Jas. 3:15; in Phil. 2:10, “on earth,” rv; “terrestrial” in 1 Cor. 15:40 (twice). See terrestrial.!
3. choikos (χοϊκός, 5517) denotes “earthy,” made of earth, from chous, “soil, earth thrown down or heaped up,” 1 Cor. 15:47-49.!
4. katachthonios (καταχθόνιος, 2709), “under the earth, subterranean” (kata,
“down,” chthon, “the ground,” from a root signifying that which is deep), is used in Phil. 2:10.!
EARTHQUAKE
seismos (σεισμός, 4578), “a shaking, a shock,” from seio, “to move to and fro, to shake,” chiefly with the idea of concussion (Eng., “seismic,” “seismology,” “seismometry”), is used (a) of a “tempest” in the sea, Matt. 8:24; (b) of “earthquakes,” Matt. 24:7; 27:54; 28:2; Mark 13:8; Luke 21:11; Acts 16:26; Rev. 6:12; 8:5; 11:13 (twice), 19; 16:18 (twice). See tempest.!
EASE, EASED
A. Verb.
anapauo ( ναπαύω, 373) signifies “to cause or permit one to cease from any labor or movement” so as to recover strength. It implies previous toil and care. Its chief significance is that of taking, or causing to take, rest; it is used in the middle voice in Luke 12:19, “take (thine) ease,” indicative of unnecessary, self-indulgent relaxation. In
the papyri it is used technically, as an agricultural term. Cf. anapausis, “rest.” See REFRESH, REST.
B. Noun.
anesis (ανεσις, 425) denotes “a letting loose, relaxation, easing”; it is connected with
aniemi, “to loosen, relax” (ana, “back,” and hiemi, “to send”). It signifies “rest,” not from toil, but from endurance and suffering. Thus it is said (a) of a “less vigorous” condition in imprisonment, Acts 24:23, “indulgence,” KlV, “liberty”; (b) “relief” from anxiety, 2 Cor. 2:13; 7:5, “relief” (kjv, “rest”), (c) “relief” from persecutions, 2 Thess. 1:7, “rest”; (d) of “relief” from the sufferings of poverty, 2 Cor. 8:13, “be eased,” lit., “(that there should be) easing for others (trouble to you).” Cf. the synonymous word anapausis, “cessation or rest” (akin to A). See indulgence, liberty, relief, rest.! In the Sept., 2 Chron. 23:15.!
For EASILY see easy
east
anatole (άνατολή, 395), primarily “a rising,” as of the sun and stars, corresponds to
anatello, “to make to rise,” or, intransitively, “to arise,” which is also used of the sunlight, as well as of other objects in nature. In Luke 1:78 it is used metaphorically of Christ as “the Dayspring,” the one through whom light came into the world, shining immediately into Israel, to dispel the darkness which was upon all nations. Cf. Mal. 4:2. Elsewhere it denotes the “east,” as the quarter of the sun’s rising, Matt. 2:1-2, 9; 8:11; 24:27; Luke 13:29; Rev. 7:2; 16:12; 21:13. The “east” in general stands for that side of things upon which the rising of the sun gives light. In the heavenly city itself, Rev. 21:13, the reference to the “east” gate points to the outgoing of the influence of the city “eastward.” See DAYSPRiNG.f
EASTER
pascha (πάσχα, 3957), mistranslated “Easter” in Acts 12:4, kjv, denotes the Passover (rv). The phrase “after the Passover” signifies after the whole festival was at an end. The term “Easter” is not of Christian origin. It is another form of Astarte, one of the titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held by Christians in post-apostolic times was a continuation of the Jewish feast, but was not instituted by Christ, nor was it connected with Lent. From this Pasch the pagan festival of “Easter” was quite distinct and was introduced into the apostate western religion, as part of the attempt to adapt pagan festivals to Christianity. See passover.
easy, easier, easily
1. chrestos (χρηστός, 5543) primarily signifies “fit for use, able to be used” (akin to
chraomai, “to use”), hence, “good, virtuous, mild, pleasant” (in contrast to what is hard, harsh, sharp, bitter). It is said (a) of the character of God as “kind, gracious,” Luke 6:35;
1 Pet. 2:3; “good,” Rom. 2:4, where the neuter of the adjective is used as a noun, “the
goodness” (cf. the corresponding noun chrestotes, “goodness,” in the same verse); of the yoke of Christ, Matt. 11:30, “easy” (a suitable rendering would be “kindly”); (c) of believers, Eph. 4:32; (d) of things, as wine, Luke 5:39, RV, “good,” for kjv, “better” (cf. Jer. 24:3, 5, of figs); (e) ethically, of manners, 1 Cor. 15:33. See good, gracious, KiND.f
2. eukopoteros (εύκοπώτερος, 2123), the comparative degree of eukopos, “easy, with
easy labor” (eu, “well,” kopos, “labor”), hence, of that which is “easier to do,” is found in the Synoptics only, Matt. 9:5; 19:24; Mark 2:9; 10:25; Luke 5:23; 16:17; 18:25.
Notes: (1) The adverb “easily” is included in the translation of euperistatos in Heb. 12:1, “easily beset,” lit., “the easily besetting sin,” probably a figure from a garment, “easily surrounding,” and therefore easily entangling. See beset. (2) In 1 Cor. 13:5, kjv, “is not easily provoked,” there is no word in the original representing “easily”; RV, “is not provoked.” (3) For “easy to be entreated” see intreat. For easy to be understood see UNDERSTAND.
eat, eat with, eating
A. Verbs.
1. esthio (έσθίώ, 2068) signifies “to eat” (as distinct frompino, “to drink”); it is a
lengthened form from edo (Lat., edo; cf. Eng., “edible”); in Heb. 10:27, metaphorically, “devour”; it is said of the ordinary use of food and drink, 1 Cor. 9:7; 11:22; of partaking of food at table, e.g., Mark 2:16; of reveling, Matt. 24:49; Luke 12:45. Cf. the
strengthened, form katesthio, and the verb sunesthio, below. See devour.
2. phago (φάγώ, 5315), “to eat, devour, consume,” is obsolete in the present and other tenses, but supplies certain tenses which are wanting in No. 1, above. In Luke 8:55 the kjv has “(to give her) meat,” the rv “(that something be given her) to eat.” The idea that this verb combines both “eating” and “drinking,” while No. 1 differentiates the one from the other, is not borne out in the NT The word is very frequent in the Gospels and is used eleven times in 1 Cor. See also No. 3. See meat.
3. trogo (τρώγώ, 5176), primarily, “to gnaw, to chew,” stresses the slow process; it is used metaphorically of the habit of spiritually feeding upon Christ, John 6:54, 56-58 (the aorists here do not indicate a definite act, but view a series of acts seen in perspective); of the constant custom of “eating” in certain company, John 13:18; of a practice unduly engrossing the world, Matt. 24:38.
In John 6, the change in the Lord’s use from the verb esthio (phago) to the stronger
verb trogo, is noticeable. The more persistent the unbelief of His hearers, the more
difficult His language and statements became. In vv. 49 to 53 the verb phago is used; in
54, 58, trogo (in v. 58 it is put into immediate contrast with phago). The use of trogo in Matt. 24:38 and John 13:18 is a witness against pressing into the meaning of the word the sense of munching or gnawing; it had largely lost this sense in its common usage.!
4. geuo (γεύομαι, 1089), primarily, “to cause to taste, to give one a taste of,” is used in the middle voice and denotes (a) “to taste,” its usual meaning; (b) “to take food, to eat,” Acts 10:10; 20:11; 23:14; the meaning to taste must not be pressed in these passages, the verb having acquired the more general meaning. As to whether Acts 20:11 refers to the Lord’s Supper or to an ordinary meal, the addition of the words “and eaten” is perhaps a sufficient indication that the latter is referred to here, whereas v. 7, where the single phrase “to break bread” is used, refers to the Lord’s Supper. A parallel instance is found in Acts 2:43, 46. In the former verse the phrase “the breaking of bread,” unaccompanied by any word about taking food, clearly stands for the Lord’s Supper; whereas in v. 46 the phrase “breaking bread at home” is immediately explained by “they did take their food,” indicating their ordinary meals. See taste.
5. bibrosko (βιβρώσκώ, 977), “to eat,” is derived from a root, bor, “to devour”
(likewise seen in the noun broma, “food, meat”; cf Eng., “carnivorous,” “voracious,”
from Lat. vorax). This verb is found in John 6:13. The difference between this and
phago, No. 2, above, may be seen perhaps in the fact that whereas in the Lord’s question
to Philip in v. 5, phago intimates nothing about a full supply, the verb bibrosko, in v. 13, indicates that the people had been provided with a big meal, of which they had partaken eagerly.!
6. kataphago (Aor. of κατεσθίω, 2719) signifies “to eat up” (kata, used intensively, and No. 2), John 2:17; Rev. 10:9-10; elsewhere it is translated “devour,” as also is katesthio (see No. 1). See devour.
7. korennumi (κορέννυμι, 2880), “to satiate, to satisfy,” as with food, is used in the middle voice in Acts 27:38, “had eaten enough”; in 1 Cor. 4:8, “ye are filled.” See fill.!
8. sunesthio (συνεσθίω, 4906), “to eat with” (sun, “with,” and No. 1), is found in Luke 15:2; Acts 10:41; 11:3; 1 Cor. 5:11; Gal. 2:12.!
9. nomen echo is a phrase consisting of the noun nome, denoting (a) “pasturage,” (b)
“growth, increase,” and echo, “to have.” In John 10:9 the phrase signifies “to find pasture” (a). In 2 Tim. 2:17, with the meaning (b), the phrase is, lit., “will have growth,” translated “will eat,” i.e., “will spread like a gangrene.” It is used in Greek writings, other than the NT, of the spread of a fire, and of ulcers. See pasture.!
Note: The verb metalambano, “to take a part or share of anything with others, to partake of, share,” is translated “did eat,” in Acts 2:46, corrected in the rv to “did take”; a still more suitable rendering would be “shared,” the sharing of food being suggested; cf.
metadidomi, “to share,” e.g., Luke 3:11.
B. Nouns.
1. brosis (βρωσις, 1035), akin to A, No. 5, denotes (a) “the act of eating,” e.g., Rom. 14:17; said of rust, Matt. 6:19-20; or, more usually (b) “that which is eaten, food” (like broma, “food”), “meat,” John 4:32; 6:27, 55; Col. 2:16; Heb. 12:16 (“morsel of meat”); “food,” 2 Cor. 9:10; “eating,” 1 Cor. 8:4. See food, meat, rust.!
2. prosphagion (προσφάγιον, 4371), primarily “a dainty or relish” (especially cooked
fish), to be eaten with bread (pros, “to,” and A, No. 2), then, “fish” in general, is used in John 21:5, “Have ye aught to eat?” (kjv, “have ye any meat?”). Moulton remarks that the evidences of the papyri are to the effect that prosphagion, “is not so broad a word as ‘something to eat.’ The apostles had left even loaves behind them once, Mark 8:14; they might well have left the ‘relish’ on this occasion. It would normally be fish; cf. Mark 6:38” (Gram. of NT Greek, Vol. 1, p. 170).!
C. Adjective.
brosimos (βρώσιμος, 1034), akin to A, No. 5, and B., signifying “eatable,” is found in Luke 24:41, RV, appropriately, “to eat,” for the kjv, “meat.”! In the Sept., Lev. 19:23; Neh. 9:25; Ezek. 47:12.!
EDGE, EDGED
A. Noun.
stoma (στόμα, 4750), the mouth (cf. Eng., “stomach,” from stomachos, 1 Tim. 5:23), has a secondary and figurative meaning in reference to the “edge of a sharp instrument, as of a sword,” Luke 21:24; Heb. 11:34 (cf. the Sept., e.g., Gen. 34:26; Judg. 18:27). See FACE, MOUTH.
B. Adjective.
distomos (δίστομος, 1366), lit., “doublemouthed” (dis, “twice,” and A.), “two-edged,” is used of a sword with two edges, Heb. 4:12; Rev. 1:16; 212.! In the Sept., Judg. 3:16; Psa. 149:6; Prov. 5:4.!
edification, edify, edifying
A. Noun.
oikodome (οικοδομή, 3619) denotes (a) “the act of building” (oikos, “a home,” and
demo, “to build”); this is used only figuratively in the NT, in the sense of edification, the promotion of spiritual growth (lit., “the things of building up”), Rom. 14:19; 15:2; 1 Cor. 14:3, 5, 12, 26, e.g.; (b) “a building, edifice,” whether material, Matt. 24:1, e.g., or figurative, of the future body of the believer, 2 Cor. 5:1, or of a local church, 1 Cor. 3:9, or the whole church, “the body of Christ, Eph. 2:21. See building.
B. Verb.
oikodomeo (οικοδομέω, 3618), lit., “to build a house” (see above), (a) usually signifies “to build,” whether literally, or figuratively; the present participle, lit., “the (ones) building,” is used as a noun, “the builders,” in Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11 (in some mss.; the most authentic have the noun oikodomos;) 1 Pet. 2:7; (b) is used metaphorically, in the sense of “edifying,” promoting the spiritual growth and development of character of believers, by teaching or by example, suggesting such spintual progress as the result of patient labor. It is said (1) of the effect of this upon local churches, Acts 9:31; 1 Cor. 14:4; (2) of the individual action of believers towards each other, 1 Cor. 8:1; 10:23; 14:17; 1 Thess. 5:11; (3) of an individual in regard to himself, 1 Cor. 14:4. In 1 Cor. 8:10, where it is translated “emboldened,” the apostle uses it with pathetic irony, of the action of a brother in “building up” his brother who had a weak conscience, causing him to compromise his scruples; “strengthened,” or “confirmed,” would be suitable renderings. See build, embolden.
EFFECT (of none)
1. akuroo (άκυρόω, 208) signifies “to render void, deprive of force and authority”
(from a, negative, and kuros, “might, authority”; kurios, “a lord,” is from the same root),
the opposite to kuroo, “to confirm” (see confirm). It is used of making “void” the Word of God, Matt. 15:6; Mark 7:13 (kjv, “making of none effect”), and of the promise of God to Abraham as not being deprived of authority by the Law 430 years after, Gal. 3:17,
“disannul.” Kuroo is used in v. 15. See disannul, void.!
2. katargeo (καταργέω, 2673), “to reduce to inactivity, to render useless,” is
translated “to make of none effect,” in Rom. 3:3, 31; 4:14; Gal. 3:17 (cf. akuroo, No. 1, in the same verse), and in the kjv of Gal. 5:4, rv, “ye are severed” (from Christ). For the meaning and use of the word see abolish and destroy.
3. kenoo (κενόω, 2758), “to make empty, to empty,” is translated “should be made of none effect” in 1 Cor. 1:17, kjv (rv “made void”); it is used (a) of the Cross of Christ, there; (b) of Christ, in emptying Himself, Phil. 2:7; (c) of faith, Rom. 4:14; (d) of the apostle Paul’s glorying in the gospel ministry, 1 Cor. 9:15; (e) of his glorying on behalf of the church at Corinth, 2 Cor. 9:3. See empty, vain, void.!
Note: In Rom. 9:6 the verb ekpipto, lit., “to fall out of, as of a ship falling out of its course” (cf. the same word in Acts 27:17, “were driven”), is translated “hath taken none effect,” kjv (rv, “hath come to nought”). See nought.
EFFECTUAL
A. Adjective.
energes (ένεργής, 1756) denotes “active, powerful in action” (en, “in,” ergon, “work”; Eng. “energy”; the word “work” is derived from the same root). It is translated “effectual” in 1 Cor. 16:9, of the door opened for the gospel in Ephesus, and made “effectual” in the results of entering it; and in Philem. 6, of the fellowship of Philemon’s faith “in the knowledge of every good thing” (rv). In Heb. 4:12 it describes the Word of God as “active,” rv (kjv, “powerful”), i.e., full of power to achieve results. See active, powerful.!
B. Verb.
energeo (ένεργέω, 1754), “to put forth power, be operative, to work” (its usual meaning), is rendered by the verb “to work effectually,” or “to be effectual,” in the kjv of 2 Cor. 1:6; Gal. 2:8 and 1 Thess. 2:13; in each case the RV translates it by the simple verb “to work” (past tense, “wrought”). In Jas. 5:16 the RV omits the superfluous word “effectual,” and translates the sentence “the supplication of a righteous man availeth much in its working,” the verb being in the present participial form. Here the meaning may be “in its inworking,” i.e., in the effect produced in the praying man, bringing him into line with the will of God, as in the case of Elijah. For a fuller treatment of the word, see work. See also do, mighty, shew, Note (11).
Note: The noun energeia, “working,” is translated “effectual working,” in the kjv of Eph. 3:7, and 4:16.
EFFEMINATE
malakos (μαλακός, 3120), “soft, soft to the touch” (Lat., mollis, Eng., “mollify,” “emollient,” etc.), is used (a) of raiment, Matt. 11:8 (twice); Luke 7:25; (b) metaphorically, in a bad sense, 1 Cor. 6:9, “effeminate,” not simply of a male who practices forms of lewdness, but persons in general, who are guilty of addiction to sins of the flesh, voluptuous.!
EFFULGENCE
apaugasma (άπαύγασμα, 541), “radiance, effulgence,” is used of light shining from a luminous body (apo, “from,” and auge, “brightness”). The word is found in Heb. 1:3, where it is used of the Son of God as “being the effulgence of His glory.” The word “effulgence” exactly corresponds (in its Latin form) to apaugasma. The “glory” of God expresses all that He is in His nature and His actings and their manifestation. The Son, being one with the Father in Godhood, is in Himself, and ever was, the shining forth of the “glory,” manifesting in Himself all that God is and does, all, for instance, that is involved in His being “the very image of His substance,” and in His creative acts, His sustaining power, and in His making purification of sins, with all that pertains thereto and issues from it.!
EGG
oon (ώόν, 5609) denotes “an egg” (Lat., ovum), Luke 11:12.f
eight, eighteen, eighth
okto (οκτώ, 3638), “eight” (Lat., octo, octavus; cf. Eng., “octagon,” “octave,” “octavo,” “October,” etc.), is used in Luke 2:21; 9:28; John 20:26; Acts 9:33; 25:6; 1 Pet. 3:20; in composition with other numerals, okto kai deka, lit., “eight and ten, eighteen,” Luke 13:4, 11, 16; triakonta kai okto, “thirty and eight,” John 5:5.f
ogdoos (όγδοος, 3590), “eighth” (connected with the preceding), is used in Luke 1:59; Acts 7:8; 2 Pet. 2:5; Rev. 17:11; 21:20.f
oktaemeros (οκταήμερος, 3637), an adjective, signifying an “eighth-day” person or
thing, “eight days old” (okto, and hemera, “a day”), is used in Phil. 3:5. This, and similar numerical adjectives not found in the NT, indicate duration rather than intervals. The apostle shows by his being an “eighth-day” person as to circumcision, that his parents were neither Ishmaelites (circumcised in their thirteenth year) nor other Gentiles, converted to Judaism (circumcised on becoming Jews).
either
e (@, 2228) is a disjunctive particle. One of its uses is to distinguish things which
exclude each other, or one of which can take the place of another. It is translated “either” in Matt. 6:24; 12:33; Luke 16:13; Acts 17:21; 1 Cor. 14:6. The RV rightly omits it in Luke 6:42, and translates it by “or” in Luke 15:8; Phil. 3:12 and Jas. 3:12.
Note: The adverb enteuthen, denoting “hence,” is repeated in the phrase rendered “on either side,” (lit., “hence and hence”) in John 19:18. The RV of Rev. 22:2 translates it “on this side,” distinguishing it from ekeithen, “on that side”; the kjv, following another reading for the latter adverb, has “on either side.” See hence.
elder, eldest
A. Adjectives.
1. presbuteros (πρεσβύτερος, 4245), an adjective, the comparative degree of presbus, “an old man, an elder,” is used (a) of age, whether of the “elder” of two persons, Luke 15:25, or more, John 8:9, “the eldest”, or of a person advanced in life, a senior, Acts 2:17; in Heb. 11:2, the “elders” are the forefathers in Israel so in Matt. 15:2; Mark 7:3, 5 the feminine of the adjective is used of “elder” women in the churches, 1 Tim. 5:2, not in respect of position but in seniority of age; (b) of rank or positions of responsibility, (1) among Gentiles, as in the Sept. of Gen. 50:7; Num. 22:7, (2) in the Jewish nation, firstly, those who were the heads or leaders of the tribes and families, as of the seventy who assisted Moses, Num. 11:16; Deut. 27:1, and those assembled by Solomon; secondly, members of the Sanhedrin, consisting of the chief priests, “elders” and scribes, learned in Jewish law, e.g., Matt. 16:21; 26:47; thirdly, those who managed public affairs in the various cities, Luke 7:3; (3) in the Christian churches those who, being raised up and qualified by the work of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the churches. To these the term “bishops,” episkopoi, or “overseers,” is applied (see Acts 20, v. 17 with v. 28, and Titus 1:5 and 7), the latter term
indicating the nature of their work presbuteroi their maturity of spiritual experience. The divine arrangement seen throughout the NT was for a plurality of these to be appointed in each church, Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:17; Titus 1:5. The duty of “elders” is described by the verb episkopeo. They were appointed according as they had given evidence of fulfilling the divine qualifications, Titus 1:6 to 9; cf. 1 Tim. 3:1-7 and 1 Pet. 5:2; (4) the twenty-four “elders” enthroned in heaven around the throne of God, Rev. 4:4, 10; 5:5-14; 7:11, 13; 11:16; 14:3; 19:4. The number twenty-four is representative of earthly conditions. The word “elder” is nowhere applied to angels. See old.
2. sumpresbuteros (συμπρεσβύτερος, 4850), “a fellow-elder” (sun, “with”), is used in 1 Pet. 5:1.!
3. meizon (μείζων, 3187), “greater,” the comparative degree of megas, “great,” is used of age, and translated “elder” in Rom. 9:12, with reference to Esau and Jacob. See
GREATER, GREATEST, MORE.
B. Noun.
presbuterion (πρεσβυτέριον, 4244), “an assembly of aged men,” denotes (a) the Council or Senate among the Jews, Luke 22:66; Acts 22:5; (b) the “elders” or bishops in a local church, 1 Tim. 4:14, “the presbytery.” For their functions see A, No. 1, (3).
ELECT, ELECTED, ELECTION
A. Adjectives.
1. eklektos (έκλεκτός, 1588) lit. signifies “picked out, chosen” (ek, “from,” lego, “to gather, pick out”), and is used of (a) Christ, the “chosen” of God, as the Messiah, Luke 23:35 (for the verb in 9:35 see Note below), and metaphorically as a “living Stone,” “a chief corner Stone,” 1 Pet. 2:4, 6; some mss. have it in John 1:34, instead of huios, “Son”; (b) angels, 1 Tim. 5:21, as “chosen” to be of especially high rank in administrative association with God, or as His messengers to human beings, doubtless in contrast to fallen angels (see 2 Pet. 2:4 and Jude 6); (c) believers (Jews or Gentiles), Matt. 24:22, 24, 31; Mark 13:20, 22, 27; Luke 18:7; Rom. 8:33; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:1; 2:9 (as a spiritual race); Matt. 20:16; 22:14 and Rev. 17:14, “chosen”; individual believers are so mentioned in Rom. 16:13; 2 John 1, 13.!
Believers were “chosen” “before the foundation of the world” (cf. “before times eternal,” 2 Tim. 1:9), in Christ, Eph. 1:4, to adoption, Eph. 1:5; good works, 2:10; conformity to Christ, Rom. 8:29; salvation from the delusions of the Antichrist and the doom of the deluded, 2 Thess. 2:13; eternal glory, Rom. 9:23.
The source of their “election” is God’s grace, not human will, Eph. 1:4, 5; Rom. 9:11; 11:5. They are given by God the Father to Christ as the fruit of His death, all being foreknown and foreseen by God, John 17:6 and Rom. 8:29. While Christ’s death was sufficient for all men, and is effective in the case of the “elect,” yet men are treated as responsible, being capable of the will and power to choose. For the rendering “being chosen as firstfruits,” an alternative reading in 2 Thess. 2:13, see firstfruits. See choice, B.
2. suneklektos (συνεκλεκτός, 4899) means “elect together with,” 1 Pet. 5:13.!
B. Noun.
ekloge (έκλογη, 1589) denotes “a picking out, selection” (Eng., “eclogue”), then,
“that which is chosen”; in Acts 9:15, said of the “choice” of God of Saul of Tarsus, the phrase is, lit., “a vessel of choice.” It is used four times in Romans; in 9:11, of Esau and Jacob, where the phrase “the purpose ... according to election” is virtually equivalent to “the electing purpose”; in 11:5, the “remnant according to the election of grace” refers to believing Jews, saved from among the unbelieving nation; so in v. 7; in v. 28, “the election” may mean either the “act of choosing” or the “chosen” ones; the context, speaking of the fathers, points to the former, the choice of the nation according to the covenant of promise. In 1 Thess. 1:4, “your election” refers not to the church collectively, but to the individuals constituting it; the apostle’s assurance of their “election” gives the reason for his thanksgiving. Believers are to give “the more diligence to make their calling and election sure,” by the exercise of the qualities and graces which make them fruitful in the knowledge of God, 2 Pet. 1:10.! For the corresponding verb eklegomai, see CHOOSE.
ELEMENTS
stoicheion (στοιχεϊον, 4747), used in the plural, primarily signifies any first things from which others in a series, or a composite whole take their rise; the word denotes “an element, first principle” (from stoichos, “a row, rank, series”; cf. the verb stoicheo, “to walk or march in rank”; see walk); it was used of the letters of the alphabet, as elements of speech. In the NT it is used of (a) the substance of the material world, 2 Pet. 3:10, 12;
(b) the delusive speculations of gentile cults and of Jewish theories, treated as elementary principles, “the rudiments of the world,” Col. 2:8, spoken of as “philosophy and vain deceit”; these were presented as superior to faith in Christ; at Colosse the worship of angels, mentioned in v. 18, is explicable by the supposition, held by both Jews and Gentiles in that district, that the constellations were either themselves animated heavenly beings, or were governed by them; (c) the rudimentary principles of religion, Jewish or Gentile, also described as “the rudiments of the world,” Col. 2:20, and as “weak and beggarly rudiments,” Gal. 4:3, 9, RV, constituting a yoke of bondage; (d) the “elementary” principles (the A.B.C.) of the OT, as a revelation from God, Heb. 5:12, RV, “rudiments,” lit., “the rudiments of the beginning of the oracles of God,” such as are taught to spiritual babes. See principles, rudiments.!
ELEVEN, ELEVENTH
hendeka (ενδεκα, 1733), lit., “one ten” (Lat., undecim), is used only of the eleven apostles remaining after the death of Judas Iscariot, Matt. 28:16; Mark 16:14; Luke 24:9, 33; Acts 1:26; 2:14.!
hendekatos (ενδέκατος, 1734), an adjective derived from the above, is found in Matt. 20:6, 9; Rev. 21:20.!
ELOQUENT
logios (λόγιος, 3052), an adjective, from logos, “a word,” primarily meant “learned, a man skilled in literature and the arts.” In the kjv of Acts 18:24, it is translated “eloquent,” said of Apollos; the RV is almost certainly right in translating it “learned.” It was much more frequently used among the Greeks of one who was erudite than of one who was skilled in words. He had stores of “learning” and could use it convincingly.!
ELSE
epei (έπεί, 1893), a conjunction, when used of cause, meaning “since,” “otherwise,” “for then,” “because”; in an ellipsis, “else,” as in 1 Cor. 7:14, where the ellipsis would be “if the unbelieving husband were not sanctified in the wife, your children would be unclean”; cf. Rom. 11:6, 22; 1 Cor. 5:10; Heb. 9:26. Sometimes it introduces a question, as in Rom. 3:6; 1. Cor. 14:16; 15:29; Heb. 10:2. It is translated “else” in 1 Cor. 14:16 and in the RV in Heb. 9:26 and 10:2, for kjv, “for then.”
ELSEWHERE
allachou (άλλαχόθεν, 237v), connected with allos, “another,” is used in Mark 1:38 (RV only).!
For EMBARK (rv, in Acts 27:2) see aboard
EMBOLDEN
oikodomeo (οικοδομέω, 3618) is rendered “embolden” in 1 Cor. 8:10, in reference to blameworthy actions (see marg.), the delinquent being built up, so to speak, to do what is contrary to his conscience. See build, edification.
EMBRACE
1. aspazomai (άσπάζομαι, 782) lit. signifies “to draw to oneself’; hence, “to greet, salute, welcome,” the ordinary meaning, e.g., in Rom. 16, where it is used 21 times. It also signifies “to bid farewell,” e.g., Acts 20:1, rv, “took leave of’ (kjv, “embraced”). A “salutation or farewell” was generally made by embracing and kissing (see Luke 10:4, which indicates the possibility of delay on the journey by frequent salutation). In Heb. 11:13 it is said of those who greeted the promises from afar, rv, “greeted,” for kjv,
“embraced.” Cf. aspasmos, “a salutation. See greet, leave (take), salute.
Note: In Acts 21:6 the most authentic texts have apaspazomai (apo, and No. 1), “to bid farewell.”
2. sumperilambano (συμπεριλαμβάνω, 4843), lit., “to take around with,” (sun, “with”
peri “around,” lambano, “to take”), “to embrace,” is used in Acts 20:10, in connection with Paul’s recovery of Eutychus.! In the Sept., Ezra 5:3, “to enclose.”!
EMPEROR
sebastos (σεβαστός, 4575), “august, reverent,” the masculine gender of an adjective
(from sebas, “reverential awe”), became used as the title of the Roman emperor, Acts 25:21, 25, RV, for kjv, “Augustus”; then, taking its name from the emperor, it became a title of honor applied to certain legions or cohorts or battalions, marked for their valor, Acts 27:1.! Cf. sebazomai, “to worship,” Rom. 1:25;! sebasma, “an object of worship,” Acts 17:23; 2 Thess. 2:4.!
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).
EMERALD
A. Noun.
smaragdos (σμάραγδος, 4665) is a transparent stone of a light green color, occupying the first place in the second row on the high priest’s breastplate, Exod. 28:18. Tyre imported it from Syria, Ezek. 27:16. It is one of the foundations of the heavenly Jerusalem, Rev. 21:19. The name was applied to other stones of a similar character, such as the carbuncle.!
B. Adjective.
smaragdinos (σμαράγδινος, 4664), “emerald in character,” descriptive of the rainbow round about the throne in Rev. 4:3, is used in the papyri to denote emerald green.!
EMPTY
A. Verbs.
1. kenoo (κενόω, 2758), “to empty,” is so translated in Phil. 2:7, rv, for kjv, “made ... of no reputation.” The clauses which follow the verb are exegetical of its meaning, especially the phrases “the form of a servant,” and “the likeness of men.” Christ did not “empty” Himself of Godhood. He did not cease to be what He essentially and eternally was. The kjv, while not an exact translation, goes far to express the act of the Lord (see GIFFORD on the Incarnation). For other occurrences of the word, see Rom. 4:14; 1 Cor. 1:17; 9:15; 2 Cor. 9:3.! In the Sept., Jer. 14:2; 15:9.!
2. schola o (σχολάζω, 4980), from schole, “leisure,” that for which leisure is employed, such as “a lecture” (hence, “the place where lectures are given”; Eng., “school”), is used of persons, to have time for anything and so to be occupied in, 1 Cor. 7:5; of things, to be unoccupied, empty, Matt. 12:44 (some mss. have it in Luke 11:25). See give (oneself to).!
B. Adjective.
kenos (κενός, 2756) expresses the “hollowness” of anything, the “absence” of that which otherwise might be possessed. It is used (a) literally, Mark 12:3; Luke 1:53; 20:1011; (b) metaphorically, of imaginations, Acts 4:25; of words which convey erroneous teachings, Eph. 5:6; of deceit, Col. 2:8; of a person whose professed faith is not accompanied by works, Jas. 2:20; negatively, concerning the grace of God, 1 Cor. 15:10; of refusal to receive it, 2 Cor. 6:1; of faith, 1 Cor. 15:14; of preaching (id.); and other forms of Christian activity and labor, 1 Cor. 15:58; Gal. 2:2; Phil. 2:16; 1 Thess. 2:1;
3:5.! The synonymous word mataios, “vain,” signifies “void” of result, it marks the aimlessness of anything. The vain (kenos) man in Jas. 2:20 is one who is “empty” of divinely imparted wisdom; in 1:26 the vain (mataios) religion is one that produces nothing profitable. Kenos stresses the absence of quality, mataios, the absence of useful aim or effect. Cf. the corresponding adverb kenos, “in vain,” in Jas. 4:5,! the noun kenodoxia, “vainglory,” Phil. 2:3,! the adjective kenodoxos, “vainglorious,” Gal. 5:26,! and the noun kenophonia, “vain,” or “empty,” babblings, 1 Tim. 6:20; 2 Tim. 2:16.!
For EMULATION, kjv (Rom. 11:14; Gal. 5:20) see jealousy
ENABLE
endunamoo (ένδυναμόω, 1743), “to render strong” (en, “in,” dunamis, “power”), is translated “enabled” in 1 Tim. 1:12, more lit., “instrengthened,” “inwardly strengthened,”
suggesting strength in soul and purpose (cf. Phil. 4:13). See strength, strong. (In the Sept., Judg. 6:34; 1 Chron. 12:18; Ps. 52:7.!)
ENACT
nomotheteo (νομοθετέω, 3549), “to ordain by law, to enact” (nomos, “a law,”
tithemi, “to put”), is used in the passive voice, and rendered “enacted” in Heb. 8:6, rv, for kjv, “established”; in 7:11, used intransitively, it is rendered “received the Law.” See ESTABLISH, LAW.!
For ENCLOSE see inclose
ENCOUNTER
sumballo (συμβάλλω, 4820), lit., “to throw together” (sun, “with,” ballo, “to throw”), is used of “encountering” in war, Luke 14:31, RV, “to encounter ... (in war),” for kjv, “to make war against”; of meeting in order to discuss, in Acts 17:18, “encountered,” of the philosophers in Athens and the apostle. See confer, help, make, meet, ponder.
ENCOURAGE, ENCOURAGEMENT
A. Verbs.
1. protrepo (προτρέπομαι, 4389), “to urge forward, persuade,” is used in Acts 18:27 in the middle voice, RV, “encouraged,” indicating their particular interest in giving Apollos the “encouragement” mentioned; the kjv, “exhorting,” wrongly connects the verb.!
2. paramutheomai (παραμυθέομαι, 3888), from para, “with,” and muthos, “counsel, advice,” is translated “encouraging” in 1 Thess. 2:11, RV, and “encourage” in 5:14, RV, there signifying to stimulate to the discharge of the ordinary duties of life. In John 11:19, 31, it means “to comfort.” See comfort.!
Cf. the nouns paramuthia, 1 Cor. 14:3,! andparamuthion, Phil. 2:1, “comfort.”!
B. Noun.
paraklesis (παράκλησις, 3874), “a calling to one’s aid” (para, “by the side,” kaleo, “to call”), then, “an exhortation, encouragement,” is translated “encouragement” in Heb. 6:18, rv, for kjv, “consolation”; it is akin toparakaleo, “to beseech or exhort,
encourage, comfort,” and parakletos, “a paraclete or advocate.” See comfort, CONSOLATION, EXHORTATION, INTREATY.
END, ENDING
A. Nouns.
1. telos (τέλος, 5056) signifies (a) “the limit,” either at which a person or thing ceases to be what he or it was up to that point, or at which previous activities were ceased, 2 Cor. 3:13; 1 Pet. 4:7; (b) “the final issue or result” of a state or process, e.g., Luke 1:33; in Rom. 10:4, Christ is described as “the end of the Law unto righteousness to everyone that believeth”; this is best explained by Gal. 3:23-26; cf. Jas. 5:11; the following more especially point to the issue or fate of a thing, Matt. 26:58; Rom. 6:21; 2 Cor. 11:15; Phil. 3:19; Heb. 6:8; 1 Pet. 1:9; (c) “a fulfillment,” Luke 22:37, kjv, “(have) an end”; (d) “the utmost degree” of an act, as of the love of Christ towards His disciples, John 13:1; (e) “the aim or purpose” of a thing, 1 Tim. 1:5; (f) “the last” in a succession or series Rev.
1:8 (kjv, only, “ending”); 21:6; 22:13. See continual, custom (toll), finally, uttermost.
Note: The following phrases contain telos (the word itself coming under one or other
of the above): eis telos, “unto the end,” e.g., Matt. 10:22; 24:13; Luke 18:5, “continual”;
John 13:1 (see above); 2 Cor. 3:13, “on the end” (rv); heos telous, “unto the end,” 1 Cor.
1:8; 2 Cor. 1:13;f achri telous, “even to the end” (a stronger expression than the preceding); Heb. 6:11; Rev. 2:26 (where “even” might well have been added);f mechri telous, with much the same meaning as achri telous, Heb. 3:6, 14.f See other expressions in the Notes after C.
2. sunteleia (συντέλεια, 4930) signifies “a bringing to completion together” (sun “with,” teleo, “to complete,” akin to No. 1), marking the “completion” or consummation of the various parts of a scheme. In Matt. 13:39-40, 49; 24:3; 28:20, the rendering “the end of the world” (kjv and RV, text) is misleading; the RV marg., “the consummation of the age,” is correct. The word does not denote a termination, but the heading up of events to the appointed climax. Aion is not the world, but a period or epoch or era in which events take place. In Heb. 9:26, the word translated “world” (kjv) is in the plural, and the phrase is “the consummation of the ages.” It was at the heading up of all the various epochs appointed by divine counsels that Christ was manifested (i.e., in His Incarnation) “to put away sin by the sacrifice of Himself.”f
3. peras (πέρας, 4009), “a limit, boundary” (from pera, “beyond”), is used (a) of space, chiefly in the plural, Matt. 12:42, RV, “ends,” for kjv, “uttermost parts”; so Luke 11:31 (kjv, “utmost”); Rom. 10:18 (kjv and RV, “ends”); (b) of the termination of something occurring in a period, Heb. 6:16, RV, “final,” for kjv, “an end,” said of strife. See UTTERMOST.f
4. ekbasis (εκβασις, 1545) denotes “a way out” (ek, “out,” baino, “to go”), 1 Cor. 10:13, “way of escape”; or an issue, Heb. 13:7 (kjv, “end,” rv, “issue”). See issuE.f
B. Verbs.
1. teleo (τελέω, 5055), “to complete, finish, bring to an end,” is translated “had made an end,” in Matt. 11:1. See accomplish.
2. sunteleo (συντελέω, 4931), cf. A, No. 2, signifies (a) “to bring to an end, finish completely” (sun, “together,” imparting a perfective significance to teleo), Matt. 7:28 (in
some mss.); Luke 4:2, 13; Acts 21:27, RV, “completed”; (b) “to bring to fulfillment,” Mark 13:4; Rom. 9:28; (c) “to effect, make,” Heb. 8:8. See finish, fulfill, MAKE.f
3. pleroo (πληρόω, 4137), (a) “to fill,” (b) “to fulfill, complete, end,” is translated “had ended” in Luke 7:1; “were ended” (passive) in Acts 19:21 See accomplish.
Note: In John 13:2, the verb ginomai, there signifying “to be in progress,” and used in the present participle, is translated “during supper” (rv). A less authentic reading, is genomenou, “being ended” (kjv).
C. Adjective.
eschatos (έσχατος, 2078), “last, utmost, extreme,” is used as a noun (a) of time, rendered “end” in Heb. 1:2, rv, “at the “end” of these days,” i.e., at the “end” of the period under the Law, for kjv, “in these last days”; so in 1 Pet. 1:20, “at the end of the
times.” In 2 Pet. 2:20, the plural, ta eschata, lit., “the last things,” is rendered “the latter end,” kjv, (rv, “the last state”); the same phrase is used in Matt. 12:45; Luke 11:26; (b) of place, Acts 13:47, kjv, “ends (of the earth),” rv, “uttermost part. See last, lowest, uttermost.
Notes: (1) In Matt. 28:1, opse, “late (in the evening),” is rendered “in the end (of),” kjv, rv, “late (on).” (2) In 1 Pet. 1:13, teleios, “perfectly,” rv, is rendered “to the end,” in kjv (3) The phrase eis touto, lit., “unto this,” signifies “to this end,” John 18:37, RV
(twice; kjv, “for this cause,” in the second clause); so Mark 1:38; Acts 26:16; Rom. 14:9;
2 Cor. 2:9; 1 Tim. 4:10 (kjv, “therefore”); 1 Pet. 4:6; 1 John 3:8 (kjv, “for this purpose”).
(4) Eis, “unto,” followed by the article and the infinitive mood of a verb, signifies “to the end that ...” marking the aim of an action, Acts 7:19; Rom. 1:11; 4:16, 18; Eph. 1:12; 1 Thess. 3:13; 2 Thess. 1:5; 2:2, 6; 1 Pet. 3:7. In Luke 18:1,pros, “to,” has the same construction and meaning. (5) The conjunction hina, “in order that,” is sometimes rendered “to the end that,” Eph. 3:17; 2 Thess. 3:14; Titus 3:8. (6) In Matt. 24:31, the prepositions apo, “from,” and heos, “unto,” are used with the plural of akros, “highest, extreme,” signifying “from one end ... to the other,” lit., “from extremities ... to extremities.”
ENDEAVOR
1. spoudazo (σπουδάζώ, 4704), “to make haste, to be zealous,” and hence, “to be diligent,” is rendered “endeavoring” in Eph. 4:3, kjv; rv, “giving diligence.” In 2 Pet. 1:15, kjv, “endeavor,” rv, “give diligence.” Both have “endeavored in 1 Thess. 2:17. See DILIGENCE.
2. zeteo (ζητέώ, 2212), “to seek after,” is translated “endeavor” in Acts 16:10, kjv, rv, “sought”. See about (to be), desire, inquire, seek.
ENDLESS
1. akatalutos ( κατάλυτος, 179) denotes indissoluble (from a, negative, kata,
“down,” luo, “to loose”), Heb. 7:16, “endless”; see the rv, marg., i.e., a life which makes its possessor the holder of His priestly office for evermore.!
2. aperantos ( πέραντος, 562), from a, negative and peraino, “to complete, finish,” signifies “interminable, endless”; it is said of genealogies, 1 Tim. 1:4.! In the Sept., Job 36:26.!
ENDUE
enduo (ένδύώ, 1746), in the middle voice, “to put on oneself, be clothed with,” is used metaphorically of power, Luke 24:49, rv, clothed. See clothe.
Note: In Jas. 3:13 the adjective epistemon, “knowing, skilled,” is translated “endued with knowledge,” kjv, rv, “understanding.”!
endure, enduring
A. Verbs.
1. meno (μένω, 3306), “to abide,” is rendered “to endure” in the kjv of John 6:27 and
1 Pet. 1:25 (RV, “abideth”); Heb. 10:34, kjv, “enduring (substance),” RV, “abiding.” See ABIDE.
2. hupomeno (ύπομένω, 5278), a strengthened form of No. 1, denotes “to abide under, to bear up courageously” (under suffering), Matt. 10:22; 24:13; Mark 13:13; Rom. 12:12, translated “patient”; 1 Cor. 13:7; 2 Tim. 2:10, 12 (kjv, “suffer”); Heb. 10:32; 12:2
3, 7; Jas. 1:12; 5:11; 1 Pet. 2:20, “ye shall take it patiently.” It has its other significance, “to tarry, wait for, await,” in Luke 2:43; Acts 17:14 (in some mss., Rom. 8:24).! Cf. B.
See abide, patient, suffer, tarry. Cf. makrothumeo, to be longsuffering” (see No. 7).
3. phero (φέρω, 5342), “to bear,” is translated “endured” in Rom. 9:22 and Heb.
12:20. See bear.
4. hupophero (ύποφέρω, 5297), a strengthened form of No. 3, “to bear or carry,” by being under, is said metaphorically of “enduring” temptation, 1 Cor. 10:13, kjv, “bear”; persecutions, 2 Tim. 3:11; griefs, 1 Pet. 2:19. See bear.!
5. anecho (άνέχομαι, 430), “to hold up” (ana, “up,” echo, “to hold or have”), always in the middle voice in the NT, is rendered “endure” in 2 Thess. 1:4, of persecutions and tribulations; in 2 Tim. 4:3, of sound doctrine. See bear.
6. kartereo (καρτερέω, 2594), “to be steadfast, patient,” is used in Heb. 11:27, “endured,” of Moses in relation to Egypt.! In the Sept., Job 2:9; Isa. 42:14.!
7. makrothumeo (μακροθυμέω, 3114), “to be long-tempered” (makros, “long,”
thumos, “mind”), is rendered “patiently endured” in Heb. 6:15, said of Abraham. See B, below. See bear, longsuffering, patience, suffer.
Note: In 2 Tim. 2:9, kakopatheo, “to suffer evil” (kakos, “evil,” pascho, “to suffer”), is translated “endure hardness,” kjv; rv, “suffer hardship”; so in 4:5, kjv, “endure afflictions”; elsewhere in Jas. 5:13.! In 2 Tim. 2:3 the most authentic mss. have
sunkakopatheo, “to suffer hardship with,” as in 1:8.! See hardship, suffer.
B. Noun.
hupomone (ύπομονή, 5281), “patience,” lit., “a remaining under” (akin to A, No. 2),
is translated “patient enduring” in 2 Cor. 1:6, rv, for kjv, “enduring.” Cf. makrothumia, “longsuffering” (akin to A, No. 7). See PATIENCE.
ENEMY
echthros (έχθρός, 2190), an adjective, primarily denoting “hated” or “hateful” (akin to echthos, “hate”; perhaps associated with ekos, “outside”), hence, in the active sense, denotes “hating, hostile”; it is used as a noun signifying an “enemy,” adversary, and is said (a) of the Devil, Matt. 13:39; Luke 10:19; (b) of death, 1 Cor. 15:26; (c) of the professing believer who would be a friend of the world, thus making himself an enemy of God, Jas. 4:4; (d) of men who are opposed to Christ, Matt. 13:25, 28; 22:44; Mark 12:36; Luke 19:27; 20:43; Acts 2:35; Rom. 11:28; Phil. 3:18; Heb. 1:13; 10:13; or to His servants, Rev. 11:5, 12; to the nation of Israel, Luke 1:71, 74; 19:43; (e) of one who is opposed to righteousness, Acts 13:10; (f) of Israel in its alienation from God, Rom. 11:28; (g) of the unregenerate in their attitude toward God, Rom. 5:10; Col. 1:21; (h) of believers in their former state, 2 Thess. 3:15; (i) of foes, Matt. 5:43-44; 10:36; Luke 6:27, 35; Rom. 12:20; 1 Cor. 15:25; of the apostle Paul because he told converts “the truth,”
Gal. 4:16. See foe. Cf. echthra, “enmity”.!
ENGRAFTED
Note: This is the kjv rendering of emphutos, Jas. 1:21, an adjective derived from
emphuo, “to implant”; the rv has “implanted.”! The metaphor is that of a seed rooting
itself in the heart; cf. Matt. 13:21; 15:13; 1 Cor. 3:6, and the kindred word sumphutos,
Rom. 6:5, “planted together” (sun, “with”).! The kjv “engrafted” would translate the
word emphuteuton (from emphuteuo, “to graft”), which is not found in the NT; it uses
enkentri o in Rom. 11. Cf. ekphuo, “to cause to grow out, put forth” (leaves), Matt. 24:32; Mark 13:28.
ENGRAVE
entupoo (έντυπόω, 1795), “to imprint, engrave” (en, “in,” tupos, “a mark, impression, form, type”), is used of the “engraving” of the Law on the two stones, or tablets, 2 Cor. 3:7.! In the Sept., Exod. 36:39 (some texts have ektupoo).! See also GRAVEN.
ENJOIN
1. entellomai (έντέλλομαι, 1781) is translated “hath enjoined” in the kjv of Heb.
9:20. See command (rv).
2. epitasso (έπιτάσσω, 2004), lit., “to set or arrange over, to charge, command,” is rendered “enjoin” in Philem. 8. See command. Cf. keleuo, “to order.”
ENJOY
A. Verb.
tunchano (τυγχάνω, 5177), used transitively, denotes “to hit upon, meet with”; then, “to reach, get, obtain”; it is translated “enjoy” (i.e., obtain to our satisfaction) in Acts 24:2. See chance, common, Note (3), obtain.
B. Noun.
apolausis (άπόλαυσις, 619), “enjoyment” (from apolauo, “to take hold of, enjoy a thing”), suggests the advantage or pleasure to be obtained from a thing (from a root, lab — seen in lambano, “to obtain”); it is used with the preposition eis, in 1 Tim. 6:17,
lit., “unto enjoyment,” rendered “to enjoy”; with echo, “to have,” in Heb. 11:25, lit., “to have pleasure (of sin),” translated “to enjoy the pleasures.”! See pleasure.
ENLARGE
1. megaluno (μεγαλύνω, 3170) denotes “to make great” (from megas, “great”), Matt. 23:5, “enlarge”; 2 Cor. 10:15, kjv, “enlarged,” RV, “magnified”; elsewhere in the kjv it is rendered by the verb “to magnify,” except in Luke 1:58, kjv, “had showed great (mercy),” RV, “had magnified (His mercy); see Luke 1:46; Acts 5:13; 10:46; 19:17; Phil. 1:20. See magnify.!
2. platuno (πλατύνω, 4115), “to make broad,” fromplatus, “broad,” is translated “enlarged” in 2 Cor. 6:11, 13 (metaphorically), “make broad,” Matt. 23:5 (literally). From the primary sense of freedom comes that of the joy that results from it. See broad.! Cf. platos, “breadth,” and plateia, “a street.”
ENLIGHTEN
photizo (φωτίζω, 5461), from phos, “light,” (a), used intransitively, signifies “to give light, shine,” Rev. 22:5; (b), used transitively, “to enlighten, illumine,” is rendered “enlighten” in Eph. 1:18, metaphorically of spiritual “enlightenment”; so John 1:9, i.e., “lighting every man” (by reason of His coming); Eph. 3:9, “to make (all men) see” (RV marg., “to bring to light”); Heb. 6:4, “were enlightened”; 10:32, RV, “enlightened,” kjv, “illuminated.” See illuminated, light. Cf. photismos, “light,” and photeinos, “full of light.”
ENMITY
echthra (εχθρα, 2189), from the adjective echthros (see enemy) is rendered “enmity” in Luke 23:12; Rom. 8:7; Eph. 2:15-16; Jas. 4:4; “enmities,” Gal. 5:20, RV, for kjv, “hatred.” It is the opposite of agape, “love.”!
ENOUGH
A. Adjectives.
1. arketos (άρκετός, 713), “sufficient,” akin to arkeo (see B, No. 1), is rendered “enough” in Matt. 10:25; “sufficient” in Matt. 6:34; “suffice” in 1 Pet. 4:3, lit., “(is) sufficient.” See suffice, sufficient.!
2. hikanos (ικανός, 2425), “sufficient, competent, fit” (akin to hikano and hiko, “to
reach, attain” and hikanoo, “to make sufficient”), is translated “enough” in Luke 22:38, of the Lord’s reply to Peter concerning the swords. See able.
Note: In Luke 15:17 the verbperisseuo, “to have abundance,” is translated “have
enough and to spare.” In Acts 27:38 the verb korennumi, “to satisfy,” is translated “had eaten enough.”
B. Verbs.
1. arkeo (άρκέω, 714), “to ward off”; hence, “to aid, assist”; then, “to be strong enough,” i.e., “to suffice, to be enough” (cf. A, No. 1), is translated “be enough” in Matt. 25:9. See content.
2. apecho (άπέχω, 568), lit., “to hold off from, to have off or out” (apo, “from,” echo, “to have”), i.e., “to have in full, to have received,” is used impersonally in Mark 14:41,
“it is enough,” in the Lord’s words to His slumbering disciples in Gethsemane. It is difficult, however, to find examples of this meaning in Greek usage of the word, and
apecho may here refer, in its commercial significance, to judas (who is mentioned immediately afterwards), with the meaning “he hath received” (his payment); cf. the
same use in Matt. 6:2, 5, 16 (see Deissmann, Lightfrom the Ancient East, pp. 110ff.).
See abstain, have, receive.
For ENQUIRE see inquire
ENRICH
ploutizo (πλουτίζώ, 4148), “to make rich” (from ploutos, “wealth, riches”), is used metaphorically, of spiritual “riches,” in 1 Cor. 1:5, “ye were enriched”; 2 Cor. 6:10, “making rich”; 2 Cor. 9:11, “being enriched.” See rich.
ENROLL, ENROLLMENT
A. Verb.
apographo (άπογράφώ, 583) primarily signifies “to write out, to copy”; then, “to enroll, to inscribe,” as in a register. It is used of a census, Luke 2:1, rv, “be enrolled,” for kjv, “be taxed”; in the middle voice, vv. 3, 5, to enroll oneself, kjv, “be taxed.” Confirmation that this census (not taxation) was taken in the dominions of the Roman Empire is given by the historians Tacitus and Suetonius. Augustus himself drew up a sort of Roman Doomsday Book, a rationarium, afterwards epitomized into a breviarium, to include the allied kingdoms, appointing twenty commissioners to draw up the lists. In Heb. 12:23 the members of the church of the firstborn are said to be “enrolled,” RV.!
Note: For rv, 1 Tim. 5:9, katalego, see take, Note (18); for rv, 2 Tim. 2:4, stratologeo, see soldier, B, Note (2).
B. Noun.
apographe ( πογραφη, 582) primarily denotes “a written copy,” or, as a law term, “a deposition”; then, “a register, census, enrollment,” Luke 2:2; Acts 5:37, RV, for kjv, “taxing.” Luke’s accuracy has been vindicated, as against the supposed inconsistency that as Quirinius was governor of Syria in A.D. 6, ten years after the birth of Christ, the census, as “the first” (rv), could not have taken place. At the time mentioned by Luke, Cilicia, of which Quirinius was governor, was separated from Cyprus and joined to Syria. His later direct governorship of Syria itself accounts for the specific inclusion of, and reference to, his earlier connection with that province. Justin Martyr, a native of Palestine, writing in the middle of the 2nd century, asserts thrice that Quirinius was present in Syria at the time mentioned by Luke (see Apol., 1:34, 46; Trypho 78). Noticeable, too, are the care and accuracy taken by Luke in his historical details, 1:3, RV.
As to charges made against Luke’s accuracy, Moulton and Milligan say as follows: — “The deduction so long made ... about the census apparently survives the demonstration that the blunder lay only in our lack of information: the microbe is not yet completely expelled. Possibly the salutary process may be completed by our latest inscriptional evidence that Quirinius was a legate in Syria for census purposes in 8-6 B.C.”!
ENSAMPLE
1. tupos (τύπος, 5179) primarily denoted “a blow” (from a root tupU, seen also in
tupto, “to strike”), hence, (a) an impression, the mark of a “blow,” John 20:25; (b) the “impress” of a seal, the stamp made by a die, a figure, image, Acts 7:43; (c) a “form” or mold, Rom. 6:17 (see rv); (d) the sense or substance of a letter, Acts 23:25; (e) “an ensample,” pattern, Acts 7:44; Heb. 8:5, “pattern”; in an ethical sense, 1 Cor. 10:6; Phil.
3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12, RV, “ensample”; Titus 2:7, RV, “ensample,” for kjv, “pattern”; 1 Pet. 5:3; in a doctrinal sense, a type, Rom. 5:14. See example, FASHION, FIGURE, FORM, MANNER, PATTERN, PRINT.f
2. hupotuposis (ύποτύπωσις, 5296), “an outline, sketch,” akin to hupotupoo, “to delineate,” is used metaphorically to denote a “pattern,” an “ensample,” 1 Tim. 1:16, RV, “ensample,” for kjv, “pattern”; 2 Tim. 1:13, rv, “pattern,” for kjv, “form.” See form, PATTERN.f
3. hupodeigma (ύπόδειγμα, 5262), lit., “that which is shown” (from hupo, “under,”
and deiknumi, “to show”), hence, (a) “a figure, copy,” Heb. 8:5, rv, “copy,” for kjv, “example”; 9:23; (b) “an example,” whether for imitation, John 13:15; Jas. 5:10, or for warning, Heb. 4:11; 2 Pet. 2:6, rv, example. See example, PATTERN.f
enslaved
douloo (δουλόω, 1402), “to make a slave of,” is rendered “enslaved” (to much wine) in Titus 2:3, rv, for kjv, given to. See bondage.
ENSNARE
pagideuo (παγιδεύω, 3802), “to entrap, lay snares for” (frompagis, “anything which fixes or grips,” hence, “a snare”), is used in Matt. 22:15, of the efforts of the Pharisees to “entrap” the Lord in His speech, kjv, “entangle.” See ENTANGLE.f
For ENSUE see pursue
entangle
1. pagideuo: see ensnare.
2. empleko (έμπλέκω, 1707), “to weave in” (en, “in,” pleko, “to weave”), hence, metaphorically, to be involved, entangled in, is used in the passive voice in 2 Tim. 2:4, “entangleth himself;” 2 Pet. 2:20, “are entangled.”f In the Sept., Prov. 28:18.f
3. enecho (ένέχω, 1758), “to hold in,” is said (a) of being “entangled” in a yoke of bondage, such as Judaism, Gal. 5:1. Some mss. have the word in 2 Thess. 1:4, the most authentic have anecho, “to endure”; (b) with the meaning to set oneself against, be urgent against, said of the plotting of Herodias against John the Baptist, Mark 6:19, RV, “set herself against,” kjv, “had a quarrel against”; of the effort of the scribes and Pharisees to provoke the Lord to say something which would provide them with a ground of accusation against Him, Luke 11:53, RV, “to press upon,” marg., “to set themselves vehemently against,” kjv, “to urge .”f
enter, entering, entrance
A. Verbs.
1. eiserchomai (εισέρχομαι, 1525), “to come into” (eis, “in,” erchomai, “to come”), is frequently rendered “entered” in the RV for kjv, “went into,” e.g., Matt. 9:25; 21:12; or “go in,” e.g., Matt. 7:13; Luke 8:51; “go,” Luke 18:25; “was coming in,” Acts 10:25. See come, No. 2, GO (Notes).
2. suneiserchomai (συνεισέρχομαι, 4897), “to enter together,” is used in John 6:22 (in the best mss.; see No. 6) and 18:15.f
3. pareiserchomai (παρεισέρχομαι, 3922), (a) “to come in beside” (para, “beside,” and No. 1), is rendered “entered” in Rom. 5:20, kjv for RV, “came in beside,” the meaning being that the Law entered in addition to sin; (b) “to enter” secretly, by stealth, Gal. 2:4, “came in privily,” to accomplish the purposes of the circumcision party. See come, No. 8.! Cf. pareisduo (or Dduno), Jude 4, “crept in privily.”!
4. eisporeuomai (εισπορεύομαι, 1531), “to go into,” found only in the Synoptists and Acts, is translated “to enter,” in the RV of Mark 1:21; 6:56; 11:2; Luke 8:16; 11:33 (kjv, “come in”); 19:30 (kjv, “at your entering”); 22:10; in the following the RV has the verb “to go,” for the kjv, “to enter,” Matt. 15:17; Mark 5:40; 7:15, 18-19; in Acts 28:30, “went,” kjv, “came”; in 9:28, RV, “going,” kjv, “coming”; in the following both kjv and RV have the verb “to enter,” Mark 4:19; Luke 18:24 (in the best mss.); Acts 3:2; 8:3. See GO, No. 5.!
5. anabaino (άναβαίνω, 305), “to go up” (ana, “up,” baino, “to go”), is translated “entered” in 1 Cor. 2:9, metaphorically, of “coming” into the mind. In John 21:3, the best mss. have No. 6. See arise, No. 6.
6. embaino (έμβαίνω, 1684), “to go in” (en, “in”), is used only in the Gospels, of “entering” a boat, Matt. 8:23; 9:1; 13:2; 14:22, 32; 15:39; Mark 4:1; 5:18; 6:45; 8:10, 13; Luke 5:3; 8:22, 37; John 6:17, (in some mss., in v. 22), 24, RV, “got into the boats,” for kjv, “took shipping”; 21:3 (some mss. have No. 5 here); Acts 21:6 (in the best mss.); of stepping into water, John 5:4 (rv omits the verb). See come, No. 21, get, No. 5, go,
Note (2), m, step, take, Note (3).!
7. epibaino (έπιβαίνω, 1910), “to go upon” (epi, “upon”), is used of “going” on board ship, Acts 21:2; 27:2, kjv, “entering into,” RV, “embarking in. See aboard, come, No.
16, sit, Note.
8. eiseimi (εισειμι, 1524), “to go into” (eis, “into,” eimi, “to go”), Acts 3:3; 21:18, 26, kjv, “entered”; Heb. 9:6, rv, “go in,” for kjv, “went into.” See go, No 12.!
Notes: (1) Erchomai, “to come,” is never translated “to enter,” in the rv; in the kjv,
Mark 1:29; Acts 18:7. (2) In 2 John 7, the most authentic mss. have the verb exerchomai,
“gone forth,” rv, for kjv (No. 1), “entered.” (3) In Luke 16:16, biazo, “to force, to enter in violently,” is so rendered in the RV, for kjv, “presseth.”
B. Noun.
eisodos (είσοδος, 1529), lit., “a way in” (eis, “in,” hodos, “a way”), “an entrance,” is used (a) of the “coming” of Christ into the midst of the Jewish nation, Acts 13:24, RV marg., “entering in”; (b) of “entrance” upon gospel work in a locality, 1 Thess. 1:9; 2:1;
(c) of the present “access” of believers into God’s presence, Heb. 10:19, lit., “for entrance into”; (d) of their “entrance” into Christ’s eternal Kingdom, 2 Pet. 1:11. See coming.!
ENTERTAIN
xenizo (ξενίζω, 3579) signifies (a) “to receive as a guest” (xenos, “a guest”) rendered “entertained” in Acts 28:7, RV, for kjv, “lodged”; in Heb. 13:2, “have entertained”; (b)
“to be astonished by the strangeness of a thing,” Acts 17:20; 1 Pet. 4:4, 12. See lodge, strange (think).
Note: In Heb. 13:2 (first part),philoxenia, lit., “love of strangers” (phileo, “to love,”
and xenos, “a stranger or guest”), is translated “to show love to,” rv, for kjv, “entertain.” See hospitality.
ENTICE, ENTICING
A. Verb.
deleazo (δελεάζω, 1185), primarily, “to lure by a bait” (from delear, “a bait”), is used metaphorically in Jas. 1:14, of the “enticement” of lust; in 2 Pet. 2:14, of seducers, RV, “enticing,” for kjv, “beguiling”; in v. 18, RV, “entice (in),” for KV, “allure (through).”!
B. Adjective.
peithos (πειθός, 3981), “apt to persuade” (frompeitho, “to persuade”), is used in 1 Cor. 2:4, kjv, “enticing,” RV, “persuasive.”!
Note: In Col. 2:4, pithanologia, “persuasive speech” (from pithanos, “persuasive,
plausible,” akin to the above, and logos, “speech”), is rendered “enticing” in the kjv (rv, “persuasiveness of.”) It signifies the employment of plausible arguments, in contrast to demonstration.! Cf. eulogia, “fair speech,” Rom. 16:18, i.e., “nice style.”!
ENTIRE
holokleros (ολόκλήρος, 3648), “complete, sound in every part” (holos, “whole,”
kleros, “a lot,” i.e., with all that has fallen by lot), is used ethically in 1 Thess. 5:23, indicating that every grace present in Christ should be manifested in the believer; so Jas. 1:4.! In the Sept. the word is used, e.g., of a “full” week, Lev. 23:15; of altar stones unhewn, Deut. 27:6 and Josh. 8:31; of a “full-grown” vine tree, useless for work, Ezek. 15:5; of the “sound” condition of a sheep, Zech. 11:16.
The corresponding noun holokleria is used in Acts 3:16, “perfect soundness.”! The synonymous word teleios, used also in Jas. 1:4, “perfect,” indicates the development of every grace into maturity.
The Heb. shalom, “peace,” is derived from a root meaning “wholeness.” See, e.g.,
Isa. 42:19, marg., “made perfect,” for text, “at peace”; cf. 26:3. Cf. also Col. 1:28 with 2 Pet. 3:14.
For ENTREAT, to request, see intreat; for ENTREATY see intreaty
ENTREAT (“to deal with, to treat”)
Note: The distinction between this and the preceding word is maintained in the RV, which confines the initial “e” to the sense of “dealing with,” or uses the verb “to treat.”
chraomai (χράω, 5531) denotes (a) “to use” (of things); (b) “to use well or ill, to treat, deal with” (of persons); “treated (kindly),” Acts 27:3, rv, kjv, “(courteously) entreated.” The remaining ten instances come under (a). See use.
Note: In Luke 20:11, atimazo, “to dishonor” (a, negative, time, “honor”), is translated “entreated shamefully,” kjv (rv, “handled shamefully”). For kakoucheo, Heb. 11:37, rv, and sunkakoucheomai, Heb. 11:25, rv, see suffer, Nos. 6 and 7.
ENVY, ENVYING
A. Noun.
phthonos (φθόνος, 5355), “envy,” is the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others; this evil sense always attaches to this word, Matt. 27:18; Mark 15:10; Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4; Titus 3:3; 1 Pet. 2:1; so in Jas. 4:5, where the question is rhetorical and strongly remonstrative, signifying that the Spirit (or spirit) which God made to dwell in us was certainly not so bestowed that we should be guilty of “envy.”!
Note: Zelos, “zeal or jealousy,” translated “envy” in the kjv, in Acts 13:45; Rom. 13:13; 1 Cor. 3:3; 2 Cor. 12:20; Jas. 3:14, 16, is to be distinguished fromphthonos, and, apart from the meanings “zeal” and “indignation,” is always translated “jealousy” in the RV. The distinction lies in this, that “envy” desires to deprive another of what he has, “jealousy” desires to have the same or the same sort of thing for itself See fervent, INDIGNATION, JEALOUSY, ZEAL.
B. Verbs.
1. phthoneo (φθονέω, 5354), “to envy” (akin to A.), is used in Gal. 5:26.!
2. eloo (ζηλόω, 2206) denotes “to be zealous, moved with jealousy,” Acts 7:9 and
17:5, RV, “moved with jealousy” (kjv, “moved with envy”); both have “envieth” in 1 Cor. 13:4. See the Note under A. See affect, covet, desire, jealous, zealous.
EPHPHATHA
Note: Ephphatha is an Aramaic word signifying “to open,” used in the imperative mood, “be opened,” Mark 7:34; while the application in this case was to the ears, the tongue was remedially affected.
EPILEPTIC
seleniazo (σεληνιάζομαι, 4583), lit., “to be moon struck” (from selene, “the moon”), is used in the passive voice with active significance, RV, “epileptic,” for kjv, “lunatick,” Matt. 4:24; 17:15; the corresponding English word is “lunatic.” Epilepsy was supposed to be influenced by the moon.
EPISTLE
epistole (έπιστολή, 1992), primarily “a message” (from epistello, “to send to”), hence, “a letter, an epistle,” is used in the singular, e.g., Acts 15:30; in the plural, e.g., Acts 9:2; 2 Cor. 10:10. “Epistle is a less common word for a letter. A letter affords a writer more freedom, both in subject and expression, than does a formal treatise. A letter is usually occasional, that is, it is written in consequence of some circumstance which requires to be dealt with promptly. The style of a letter depends largely on the occasion that calls it forth.”* “A broad line is to be drawn between the letter and the epistle. The one is essentially a spontaneous product dominated throughout by the image of the reader, his sympathies and interests, instinct also with the writer’s own soul: it is virtually one half of an imaginary dialogue, the suppressed responses of the other party shaping the course of what is actually written.. the other has a general aim, addressing all and sundry whom it may concern: it is like a public speech and looks towards publication” (J. V. Bartlet, in Hastingsנ Bib. Dic. ).
In 2 Pet. 3:16 the apostle includes the Epistles of Paul as part of the God-breathed Scriptures.
EQUAL, EQUALITY
A. Adjective.
isos (ίσος, 2470), “the same in size, number, quality,” etc., is translated “equal” in John 5:18; Phil. 2:6; in the latter the word is in the neuter plural, lit., “equalities”; “in the RV the words are translated ‘on an equality with God,’ instead of ‘equal with God,’ as in the kjv. The change is of great importance to the right interpretation of the whole passage. The rendering ‘equal with God,’ is evidently derived from the Latin Version.. It was apparently due at first to the fact that the Latin language had no adequate mode of representing the exact form and meaning of the Greek. The neuter plural denotes the various modes or states in which it was possible for the nature of Deity to exist and manifest itself as Divine.”!
Note: Cf. isotimos, “equally precious,” 2 Pet. 1:1;! isopsuchos, “of equal soul, like-minded,” Phil. 2:20;! also Eng. words beginning with the prefix iso.
B. Nouns.
1. isotes (Ισότης, 2471), “equality” (akin to A.), is translated “equality” in 2 Cor.
8:14, twice; in Col. 4:1, with the article, “that which is ... equal,” (lit., “the equality,” as marg.), i.e., equity, fairness, what is equitable.! In the Sept., Job 36:29; Zech. 4:7.!
2. sunelikiotes (συνηλικιώτης, 4915) denotes “one of the same age, an equal in age”
(sun, “with,” helikia, “an age”), “a contemporary,” Gal. 1:14, rv, “of mine own age,” for kjv “mine equals,” the reference being to the apostle’s good standing among his fellow students in the rabbinical schools; cf. Acts 22:3.!
For ERE see Note !, p. 1
ERR
1. planao (πλανάώ, 4105), in the active voice, signifies “to cause to wander, lead
astray, deceive” (plane, “a wandering”; cf. Eng., “planet”); in the passive voice, “to be led astray, to err.” It is translated “err,” in Matt. 22:29; Mark 12:24, 27; Heb. 3:10; Jas. 1:16 (kjv, “do not err,” rv, “be not deceived”); 5:19. See deceive, seduce, wander, way, Note (5).
2. apoplanao ( ποπλανάώ, 635), “to cause to wander away from, to lead astray
from” (apo, “from,” and No. 1), is used metaphorically of leading into error, Mark 13:22, kjv, “seduce,” rv “lead astray”; 1 Tim. 6:10, in the passive voice, kjv, “have erred,” rv, “have been led astray.” See seduce.!
! Gifford. The Incarnation, p. 20.
! Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.
3. astocheo (άστοχέω, 795), “to miss the mark, fail” (a, negative, stochos, “a mark”), is used only in the Pastoral Epistles, 1 Tim. 1:6, “having swerved”; 6:21 and 2 Tim. 2:18, “have erred.” See SWERVE.f
ERROR
1. plane (πλάνη, 4106), akin to planao (see err, No. 1), “a wandering, a forsaking of the right path,” see Jas. 5:20, whether in doctrine, 2 Pet. 3:17; 1 John 4:6, or in morals, Rom. 1:27; 2 Pet. 2:18; Jude 11, though, in Scripture, doctrine and morals are never divided by any sharp line. See also Matt. 27:64, where it is equivalent to ‘fraud.’”! “Errors” in doctrine are not infrequently the effect of relaxed morality, and vice versa.
In Eph. 4:14 the RV has “wiles of error,” for kjv, “they lie in wait to deceive”; in 1 Thess. 2:3, RV, “error,” for kjv, “deceit”; in 2 Thess. 2:11, RV, “a working of error,” for kjv, “strong delusion.” See DECEiT.f Cf. planetes, “a wandering,” Jude 13,f and the adjective planos, “leading astray, deceiving, a deceiver.”
2. agnoema (άγνόημα, 51), “a sin of ignorance” (cf. agnoia, “ignorance,” and agnoeo, “to be ignorant”), is used in the plural in Heb. 9:7.f
ESCAPE
A. Verbs.
1. pheugo (φεύγω, 5343), “to flee” (Lat., fuga, “flight,” etc.; cf. Eng., “fugitive, subterfuge”), is rendered “escape” in Matt. 23:33; Heb. 11:34. See flee.
2. apopheugo (άποφεύγω, 668), “to flee away from” (apo, “from,” and No. 1), is used in 2 Pet. 1:4; 2:18, 20.f
3. diapheugo (διαφεύγω, 1309), lit., “to flee through,” is used of the “escaping” of prisoners from a ship, Acts 27:42. For the word in v. 44, see No. 5.f
4. ekpheugo (έκφεύγω, 1628), “to flee out of a place” (ek, “out of,” and No. 1), is said of the “escape” of prisoners, Acts 16:27; of Sceva’s sons, “fleeing” from the demoniac, 19:16; of Paul’s escape from Damascus, 2 Cor. 11:33; elsewhere with reference to the judgments of God, Luke 21:36; Rom. 2:3; Heb. 2:3; 12:25; 1 Thess. 5:3. See FLEE.f
5. diasozo (διασώζω, 1295), in the active voice, “to bring safely through a danger” (dia, “through,” intensive, sozo, “to save”), to make completely whole, to heal, Luke 7:3; to bring “safe,” Acts 23:24; “to save,” 27:43; in the passive voice, Matt. 14:36, “were made whole”; 1 Pet. 3:20. It is also used in the passive voice, signifying “to escape,” said of shipwrecked mariners, Acts 27:44; 28:1, 4. See heal, safe, SAVE.f
Note: Exerchomai, “to come or go out of a place,” is rendered, “He escaped,” in John 10:39, kjv, an unsuitable translation, both in meaning and in regard to the circumstances of the Lord’s departure from His would-be captors. The RV “went forth” is both accurate and appropriate to the dignity of the Lord’s actions.
B. Noun.
ekbasis (εκβασις, 1545), “a way out” (ek, “out,” baino, “to go”), denotes (a) “an escape,” 1 Cor. 10:13, used with the definite article and translated “the way of escape,” as afforded by God in case of temptation; (b) “an issue or result,” Heb. 13:7. See end,
issue.! Cf. ekbaino, “to go out,” Heb. 11:15 (some mss. have exerchomai).!
ESCHEW
ekklino (έκκλίνω, 1578), “to turn aside” (ek, “from,” klino, “to turn, bend”), is used metaphorically (a) of leaving the right path, Rom. 3:12, RV, “turned aside,” for kjv, “gone out of the way”; (b) of turning away from divisionmakers, and errorists, 16:17, RV, “turn away from”; (c) of turning away from evil, 1 Pet. 3:11, RV, “turn away from,” kjv, “eschew.” See avoid, turn.! In the Sept. the verb is frequently used of declining or swerving from God’s ways, e.g., Job 23:11; Ps. 44:18; 119:51, 157.
ESPECIALLY
malista (μάλιστα, 3122), “most, most of all, above all,” is the superlative of mala, “very much”; translated “especially” in Acts 26:3; Gal. 6:10; 1 Tim. 5:17; 2 Tim. 4:13; Phil. 4:22, RV (for kjv, “chiefly”); “specially,” Acts 25:26; 1 Tim. 4:10; 5:8; Titus 1:10; Philem. 16; in Acts 20:38, “most of all. See chiefly, most.
ESPOUSED
1. harmozo (αρμόζω, 718), “to fit, join” (from hamnos, “a joint, joining”; the root
ar□, signifying “to fit,” is in evidence in various languages; cf. arthron, “a joint,”
arithmos, “a number,” etc.), is used in the middle voice, of marrying or giving in marriage; in 2 Cor. 11:2 it is rendered “espoused,” metaphorically of the relationship established between Christ and the local church, through the apostle’s instrumentality. The thought may be that of “fitting” or “joining” to one husband, the middle voice expressing the apostle’s interest or desire in doing so.!
2. mnesteuo (μνηστεύω, 3423), “to woo and win, to espouse or promise in marriage,” is used in the passive voice in Matt. 1:18; Luke 1:27; 2:5, all with reference to the Virgin Mary, rv, “betrothed,” for kjv, “espoused,” in each case. See betroth.!
ESTABLISH
1. sterizo (στηρίζω, 4741), “to fix, make fast, to set” (from sterix, “a prop”), is used of “establishing” or “stablishing” (i.e., the confirmation) of persons; the apostle Peter was called by the Lord to “establish” his brethren, Luke 22:32, translated “strengthen”; Paul desired to visit Rome that the saints might be “established,” Rom. 1:11; cf. Acts 8:23; so with Timothy at Thessalonica, 1 Thess. 3:2; the “confirmation” of the saints is the work of God, Rom. 16:25, “to stablish (you)”; 1 Thess. 3:13, “stablish (your hearts)”; 2 Thess. 2:17, “stablish them (in every good work and word)”; 1 Pet. 5:10, “stablish”; the means used to eflect the “confirmation” is the ministry of the Word of God, 2 Pet. 1:12, “are established (in the truth which is with you)”; james exhorts Christians to “stablish” their hearts, Jas. 5:8; cf. Rev. 3:2, rv.
The character of this “confirmation” may be learned from its use in Luke 9:51, “steadfastly set”; 16:26, “fixed,” and in the Sept. in Exod. 17:12, “stayed up” (also from its strengthened form episterizo, “to confirm,” in Acts 14:22; 15:32, 41; in some mss. “to strengthen,” in 18:23; see confirm.!). Neither the laying on of hands nor the impartation of the Holy Spirit is mentioned in the NT in connection with either of these words, or with the synonymous verb bebaioo (see 1 Cor. 1:8; 2 Cor. 1:21, etc.). See fix, set, strengthen.!
2. stereoo (στερεόω, 4732), “to make firm, or solid” (akin to stereos, “hard, firm, solid”; cf Eng., “stereotype”), is used only in Acts, (a) physically, 3:7, “received strength”; 3:16, “hath made strong”; (b) metaphorically, of establishment in the faith, 16:5, rv, “strengthened,” for kjv established.!
3. histemi (ιστήμι, 2476), “to cause to stand,” is translated “establish” in Rom. 3:31; 10:3; Heb. 10:9. See abide, appoint, stand, etc.
4. bebaioo (βεβαιόω, 950), “to confirm,” is rendered “stablish,” 2 Cor. 1:21; “stablished,” Col. 2:7; “be established,” Heb. 13:9. See confirm.
5. nomotheteo (νομοθετέω, 3549): see enact.
ESTATE, STATE
1. euschemon (ευσχήμων, 2158), signifying “elegant, graceful, comely” (eu, “well,”
schema, “figure, fashion”), is used (a) in a moral sense, seemly, becoming, 1 Cor. 7:35;
(b) in a physical sense, comely, 1 Cor. 12:24; (c) with reference to social degree, influential, a meaning developed in later Greek, and rendered of “honorable estate” in the rv of Mark 15:43; Acts 13:50; 17:12 (for kjv, “honorable”). See comely, honorable.!
2. tapeinosis (ταπείνωσις, 5014) denotes “abasement, humiliation, low estate” (from
tapeinos, “lowly”), Luke 1:48, “low estate”; Acts 8:33, “humiliation”; Phil. 3:21, RV, “of humiliation,” for kjv, “vile”; Jas. 1:10, “is made low,” lit., “in his low estate. See HUMILIATION, LOW, VILE.!
3. hupsos (ΰψος, 5311), signifying “height,” is rendered “(in his) high estate,” Jas.
1:9, RV, for kjv, “in that he is exalted”; “on high,” Luke 1:78; 24:49; Eph. 4:8; “height,” Eph. 3:18; Rev. 21:16. See exalt, height, high.!
Notes: (1) In Acts 22:5, presbuterion, “presbytery, a body of elders,” is translated “estate of the elders,” lit., “the presbytery,” i.e., the Sanhedrin. (2) In Col. 4:7 the plural of the definite article with the preposition kata, and the singular personal pronoun with panta, “all,” is rendered “all my state,” kjv, rv, “all my affairs”; in v. 8 the preposition peri, with the personal pronoun, lit., “the things concerning us,” is translated “our estate,” i.e., “how we fare”; so in Phil. 2:19-20, “your state,” i.e., “your condition.” (3) In Mark 6:21 protos, lit., “first,” is rendered “chief estates,” kjv, rv, “the chief men,” i.e., the men to whom belongs the dignity. (4) In Rom. 12:16 tapeinos, in the plural with the artide, lit., “the lowly,” is translated “men of low estate,” kjv, rv, “things that are lowly.” (S) In Jude 6 arche, “principality,” rv, kjv has “first estate,” (6) For “last state” see last.
ESTEEM
1. hegeomai (ήγέομαι, 2233) signifies “to lead”; then, “to lead before the mind, to suppose, consider, esteem”; translated “esteem” in Phil. 2:3, kjv, rv, “counting”; in 1 Thess. 5:13, “esteem”; in Heb. 11:26, kjv, “esteeming,” RV, “accounting.”
2. krino (κρίνω, 2919) signifies “to separate, choose”; then, “to approve, esteem”; translated “esteemeth” in Rom. 14:5 (twice), said of days; here the word “alike” (kjv) is rightly omitted in the RV, the meaning being that every day is especially regarded as sacred. See determine.
3. logizomai (λογίζομαι, 3049), “to reckon,” is translated “esteemeth” in Rom. 14:14 (rv, “accounteth”). See account.
Notes: (1) In 1 Cor. 6:4, kjv, exoutheneo, “to set at nought,” is rendered “are least esteemed”; the meaning is that judges in the world’s tribunals have no place (are not of account) in the church. See account. (2) In the kjv marg. of 1 Pet. 2:17, timao, “to honor,” is rendered “esteem.” (3) For “highly esteemed,” Luke 16:15, kjv, see exalt, B.
ETERNAL
1. aion (αιών, 165), “an age,” is translated “eternal” in Eph. 3:11, lit., “(purpose) of the ages” (marg.), and 1 Tim. 1:17, lit. “(king) of the ages” (marg.). See age.
2. aionios (αιώνιος, 166) “describes duration, either undefined but not endless, as in Rom. 16:25; 2 Tim. 1:9; Titus 1:2; or undefined because endless as in Rom. 16:26, and the other sixty-six places in the NT.
“The predominant meaning of aionios, that in which it is used everywhere in the NT, save the places noted above, may be seen in 2 Cor. 4:18, where it is set in contrast with proskairos, lit., ‘for a season,’ and in Philem. 15, where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e.g., of God, Rom. 16:26; of His power, 1 Tim. 6:16, and of His glory, 1 Pet. 5:10; of the Holy Spirit, Heb. 9:14; of the redemption effected by Christ, Heb. 9:12, and of the consequent salvation of men, 5:9, as well as of His future rule, 2 Pet. 1:11, which is elsewhere declared to be without end, Luke 1:33; of the life received by those who believe in Christ, John 3:16, concerning whom He said, ‘they shall never perish,’ 10:28, and of the resurrection body, 2 Cor. 5:1, elsewhere said to be ‘immortal,’ 1 Cor. 15:53, in which that life will be finally realized, Matt. 25:46; Titus 1:2.
“Aionios is also used of the sin that ‘hath never forgiveness,’ Mark 3:29, and of the judgment of God, from which there is no appeal, Heb. 6:2, and of the fire, which is one of its instruments, Matt. 18:8; 25:41; Jude 7, and which is elsewhere said to be ‘unquenchable,’ Mark 9:43.
“The use of aionios here shows that the punishment referred to in 2 Thess. 1:9, is no temporary, but final, and, accordingly, the phraseology shows that its purpose is not remedial but retributive.”*
3. aidios (άΐδιος, 126); see everlasting.
EUNUCH
A. Noun.
eunouchos (εύνουχος, 2135) denotes (a) “an emasculated man, a eunuch,” Matt. 19:12; (b) in the 3rd instance in that verse, “one naturally incapacitated for, or voluntarily abstaining from, wedlock”; (c) one such, in a position of high authority in a court, “a chamberlain,” Acts 8:27-39.!
B. Verb.
eunouchizo (εύνουχίζώ, 2134), “to make a eunuch” (from A), is used in Matt. 19:12, as under (b) in A; and in the passive voice, “were made eunuchs,” probably an allusion by the Lord to the fact that there were eunuchs in the courts of the Herods, as would be well known to His hearers.!
EVANGELIST
euangelistes (εύαγγελιστης, 2099), lit., “a messenger of good” (eu, “well,” angelos, “a messenger”), denotes a “preacher of the gospel,” Acts 21:8; Eph. 4:11, which makes clear the distinctiveness of the function in the churches; 2 Tim. 4:5.! Cf. euangelizo, “to proclaim glad tidings,” and euangelion, “good news, gospel.” Missionaries are “evangelists,” as being essentially preachers of the gospel.
EVEN (Noun), EVENING, EVENTIDE
A. Nouns.
1. hespera (εσπέρα, 2073), properly, the feminine of the adjective hesperos, “of, or at,
evening, western” (Lat., vesper, Eng., “vespers”), is used as a noun in Luke 24:29; Acts 4:3, “eventide”; 28:23. Some mss. have the word in 20:15, “in the evening (we touched),” instead of hetera, “next (day).”
2. opsia (δψιος, 37987), the feminine of the adjective opsios, “late,” used as a noun,
denoting “evening,” with hora, “understood” (see No. 1), is found seven times in Matthew, five in Mark, two in John, and in these places only in the NT (some mss. have it in Mark 11:11, see B). The word really signifies the “late evening,” the latter of the two “evenings” as reckoned by the Jews, the first from 3 p.m. to sunset, the latter after sunset; this is the usual meaning. It is used, however, of both, e.g., Mark 1:32 (cf. opsimos, “latter,” said of rain, Jas. 5:7).
B. Adverb.
opse (όψέ, 3796), “long after, late, late in the day, at evening” (in contrast to proi, “early,” e.g., Matt. 20:1), is used practically as a noun in Mark 11:11, lit., “the hour being at eventide”; 11:19; 13:35; in Matt. 28:1 it is rendered “late on,” RV, for kjv, “in the end of.” Here, however, the meaning seems to be “after,” a sense in which the word was used by late Greek writers. See late.! In the Sept., Gen. 24:11; Exod. 30:8; Jer. 2:23; Isa. 5:11.!
Note: In Luke 12:38 some mss. have the adjective hesperinos, “of the evening” (see
A, No. 1), lit., “in the evening watch.”
EVEN (Adjective)
Notes: (1) In Luke 19:44 (kjv, “shall lay thee even with the ground”), there is no word representing “even”; the verb edaphizo signifies “to beat level” (like a threshing floor); hence, “to dash to the ground” See DASH.f
(2) In Heb. 12:13 the adjective orthos, “straight,” is rendered “even” in the kjv, marg.
EVEN (Adverb, etc.), EVEN AS, EVEN SO
1. kai (καί, 2532), a conjunction, is usually a mere connective, meaning “and”; it frequently, however, has an ascensive or climactic use, signifying “even,” the thing that is added being out of the ordinary, and producing a climax. The determination of this meaning depends on the context. Examples are Matt. 5:46-47; Mark 1:27; Luke 6:33 (RV); 10:17; John 12:42; Gal. 2:13, 17, where “also” should be “even”; Eph. 5:12. Examples where the rv corrects the kjv “and” or “also,” by substituting “even,” are Luke 7:49; Acts 17:28; Heb. 11:11; in 1 John 4:3 the RV rightly omits “even.”
When followed by “if” or “though,” kai often signifies “even,” e.g., Matt. 26:35; John 8:14. So sometimes when preceded by “if,” e.g., 1 Cor. 7:11, where “but and if” should be “but even if.”
The epexegetic or explanatory use of kai followed by a noun in apposition, and meaning “namely,” or “even” is comparatively rare. Winer’s cautionary word needs heeding, that “this meaning has been introduced into too many passages” (Gram. of the NT, p. 546.). Some think it has this sense in John 3:5, “water, even the Spirit,” and Gal. 6:16, “even the Israel of God.”
2. de (δέ, 1161), usually signifying “but,” is sometimes used for emphasis, signifying “even,” e.g., Rom. 3:22; 9:30, “even the righteousness”; Phil. 2:8 (RV, “yea”). This is to be distinguished from No. 1.
3. eti (ετι, 2089), an adverb, “as yet, still,” is rendered “even” in Luke 1:15.
4. hos (ώς, 5613), “as,” in comparative sentences, is sometimes translated “even as,” Matt. 15:28; Mark 4:36; Eph. 5:33; 1 Pet. 3:6 (kjv only); Jude 7.
5. houtos (ούτος, 3778), or houto, “so, thus,” is frequently rendered “even so,” e.g., Matt. 7:17; 12:45; 18:14; 23:28; “so” in 1 Cor. 11:12 and 1 Thess. 2:4, RV.
6. kathos (καθώς, 2531), “according as” (kata, “according to,” and No. 4), is frequently translated “even as,” e.g., Mark 11:6; Luke 1:2; 1 Thess. 5:11.
7. hosper (ώσπερ, 5618), No. 4, strengthened by per, is translated “even as” in Matt. 20:28.
8. kathaper (καθάπερ, 2509), “just as, even as,” is rendered “even as” in Rom. 4:6; 9:13; 10:15; 12:4 (RV); 2 Cor. 3:18; 1 Thess. 3:6, 12; 4:5; Heb. 4:2; “according as,” Rom. 11:8; elsewhere simply “as.”
9. nai (ναί, 3483), a particle of strong affirmation, “yea, verily, even so,” is rendered “even so” in the kjv, “yea” in the RV, in Matt. 11:26; Luke 10:21; Rev. 16:7; both kjv and RV have it in Rev. 1:7; the most authentic mss. omit it in 22:20. See surely, truth, VERILY, YEA, YES.
10. homos (όμως, 3676), “yet, nevertheless,” is translated “even” in 1 Cor. 14:7 (kjv, “and even”); elsewhere John 12:42, “nevertheless”; Gal. 3:15, “yet” (i.e., “nevertheless,” an example of hyperbaton, by which a word is placed out of its true position).!
Notes: (1) In Rom. 1:26, there is no word representing “even” in the original. The kjv
seems to have put it for the particle te, which simply annexes the statement to the preceding and does not require translation. (2) In 1 Thess. 2:18 the kjv renders the particle men by “even”; if translated, it signifies “indeed.” (3) In 1 Cor. 12:2, hos (see No. 4, above), followed by the particle an, means “howsoever” (rv, for kjv, “even as”).
(4) In Matt. 23:37, “even as” translates the phrase hon tropon, lit., “(in) what manner.”
(5) In 1 Tim. 3:11, hosautos, a strengthened form of No. 4, “likewise, in like manner,” is rendered “even so,” kjv (rv, “in like manner”). (6) Kago, for kai ego, means either “even I” or “even so I” or “I also.” In John 10:15, the RV has “and I” for the kjv, “even so ... I”; in 17:18 and 20:21, kjv and rv, “even so I”; in the following, kago is preceded by hos, or kathos, “even as I, ”1 Cor. 7:8; 10:33; “even as I also,” 11:1; “as I also,” Rev. 2:27. (7) In Luke 12:7 the RV renders kai by “very” (for kjv, “even the very”). (8) In John 6:57 kakeinos (for kai ekeinos, “also he”), is translated “he also,” rv, for kjv, “even he.” (9)
In Eph. 1:10 there is no word in the original for “even.” The RV expresses the stress on the pronoun by “in Him, I say.”
EVER, FOREVER, EVERMORE
A. Adverbs.
1. pantote (πάντοτε, 3842), “at all times, always” (akin to pas, “all”), is translated “ever” in Luke 15:31; John 18:20; 1 Thess. 4:17; 5:15; 2 Tim. 3:7; Heb. 7:25; “evermore” in John 6:34; in 1 Thess. 5:16, RV, “alway,” for kjv, “evermore.” It there means “on all occasions,” as, e.g., in 1 Thess. 1:2; 3:6; 5:15; 2 Thess. 1:3, 11; 2:13. See always.
2. aei (άεί, 104), “ever,” is used (a) of continuous time, signifying “unceasingly, perpetually,” Acts 7:51; 2 Cor. 4:11; 6:10; Titus 1:12; Heb. 3:10; (b) of successive occurrences, signifying “on every occasion,” 1 Pet. 3:15; 2 Pet. 1:12. Some texts have the word in Mark 15:8. See always.!
Note: The adjective dienekes, “unbroken, continuous,” is used in a phrase with eis, “unto,” and the article, signifying “perpetually, for ever,” Heb. 7:3; 10:1, 12, 14.!
B. Phrases.
The following phrases are formed in connection with aion, “an age”: they are idiomatic expressions betokening undefined periods and are not to be translated literally:
(a) eis aiona, lit., “unto an age,” Jude 13, “for ever”; (b) eis ton aiona, lit., “unto the age,” “for ever” (or, with a negative, “never”), Matt. 21:19; Mark 3:29; 11:14; Luke 1:55; John 4:14; 6:51, 58; 8:35 (twice), 51-52; 10:28; 11:26; 12:34; 13:8; 14:16; 1 Cor. 8:13; 2 Cor. 9:9; Heb. 5:6; 6:20; 7:17, 21, 24, 28; 1 Pet. 1:25; 1 John 2:17; 2 John 2; (c) eis tous aionas, lit., “unto the ages,” “for ever,” Matt. 6:13 (kjv only); Luke 1:33; Rom. 1:25; 9:5; 11:36; 16:27 (some mss. have the next phrase here); 2 Cor. 11:31; Heb. 13:8; (d) eis tous aionas ton aionon, lit. “unto the ages of the ages,” “for ever and ever,” or “for evermore,” Gal. 1:5; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; Heb. 13:21; 1 Pet. 4:11; 5:11 [(c) in some mss.]; Rev. 1:6 [(c) in some mss.]; 1:18, “for evermore”; 4:9-10; 5:13; 7:12;
10:6; 11:15; 15:7; 19:3; 20:10; 22:5; (e) eis aionas aionon, lit., “unto ages of ages,” “for
ever and ever,” Rev. 14:11; (f) eis ton aiona tou aionos, lit., “unto the age of the age,”
“for ever and ever,” Heb. 1:8; (g) tou aionos ton aionon, lit., “of the age of the ages,”
“for ever and ever,” Eph. 3:21; (h) eispantas tous aionas, lit., “unto all the ages,” Jude
25 (“for evermore,” rv; “ever,” kjv); (i) eis hemeran aionos, lit., “unto a day of an age,” “for ever,” 2 Pet. 3:18.
EVERLASTING
1. aionios (αιώνιος, 166): see eternal.
2. aidios (άΐδιος, 126) denotes “everlasting” (from aei, “ever”), Rom. 1:20, rv,
“everlasting,” for kjv, “eternal”; Jude 6, kjv and rv “everlasting.” Aionios, should
always be translated “eternal” and aidios, “everlasting.” “While aionios ... negatives the end either of a space of time or of unmeasured time, and is used chiefly where something future is spoken of, aidios excludes interruption and lays stress upon permanence and unchangeableness” (Cremer).!
EVERY, EVERYONE (MAN), EVERYTHING
1. pas (πας, 3956) signifies (1) with nouns without the article, (a) “every one” of the class denoted by the noun connected with pas, e.g., Matt. 3:10, “every tree”; Mark 9:49, “every sacrifice”; see also John 2:10; Acts 2:43; Rom. 2:9; Eph. 1:21; 3:15; 2 Thess. 2:4; 2 Tim. 3:16, RV; (b) “any and every, of every kind, all manner of,” e.g., Matt. 4:23; “especially with nouns denoting virtues or vices, emotions, condition, indicating every mode in which a quality manifests itself; or any object to which the idea conveyed by the noun belongs” (GrimmThayer). This is often translated “all,” e.g., Acts 27:20; Rom. 15:14; 2 Cor. 10:6; Eph. 4:19, 31; Col. 4:12, “all the will of God,” i.e., everything God wills; (2) without a noun, “every one, everything, every man” (i.e., person), e.g., Luke 16:16; or with a negative, “not everyone,” e.g., Mark 9:49; with a participle and the article, equivalent to a relative clause, everyone who, e.g., 1 Cor. 9:25; Gal. 3:10, 13; 1 John 2:29; 3:3-4, 6, 10, 15, rendered “whosoever.” So in the neuter, 1 John 2:16; 5:4, often rendered “whatsoever”; governed by the preposition en, “in,” without a noun following, it signifies “in every matter, or condition,” Phil. 4:6; 1 Thess. 5:18; “in every way or particular,” 2 Cor. 4:8, translated “on every side”; so 2 Cor. 7:5; “in everything,” Eph. 5:24; Phil. 4:12, lit., “in everything and (perhaps “even”) in all things.” See THOROUGHLY, WHOLE.
2. hapas (απας, 537), a strengthened form of No. 1, signifies “all, the whole, altogether”; it is translated “every one” in Acts 5:16, where it occurs in the plural. In
Mark 8:25, the kjv, “every man” translates the text with the masculine plural; the best mss. have the neuter plural, rv, “all things.” See all, whole.
3. hekastos (έκαστος, 1538): see each, No. 1. It is used with heis, “one,” in Acts 2:6, “every man,” and in Eph. 4:16, “each several (part),” for kjv, “every (part).” In Rev. 22:2 the most authentic mss. omit the numeral in the phrase “every month.” It is preceded by kath hena (kata, “according to,” hena, “one”), a strengthened phrase, in Eph. 5:33, kjv, “everyone ... in particular,” rv, “severally, each one.” The same kind of phrase with ana, “each,” before the numeral, is used in Rev. 21:21, rv, “each one of the several (gates),” for kjv, “every several (gate).” See each, particular, several.
Notes: (1) The preposition kata, “down,” is sometimes found governing a noun, in the sense of “every,” e.g., Luke 2:41, “every year”; 16:19, “every day”; Heb. 9:25, “every year” (rv, “year by year”); so 10:3. This construction sometimes signifies “in every ... ,” e.g., Acts 14:23, “in every church”; 15:21, “in every city”; so 20:23; Titus 1:5; Acts 22:19, “in every synagogue” (plural); Acts 8:3 “(into) every house.” In Luke 8:1 the phrase means “throughout every city,” as in the kjv; in v. 4 “of every city,” RV. In Acts
5:42 the rv renders kah oikon “at home,” for kjv, “in every house”; in 2:46, for kjv,
“from house to house” (marg., “at home”). In Acts 15:21 (last part) the adjective pas, “all,” is placed between the preposition and the noun for the sake of emphasis. In Acts 26:11, kata, followed by the plural of pas and the article before the noun, is rendered “in all the synagogues,” rv, for kjv, “in every synagogue.” The presence of the article confirms the rv. See severally.
(2) In Matt. 20:9-10, the preposition ana, “upward” (used distributively), governing
the noun denarion, is translated “every man (a penny).” There is no word for “every man,” and an appropriate rendering would be “a penny apiece”; cf. Luke 9:14, “fifty each,” rv; 10:1, “two and two”; John 2:6, “two or three ... apiece”; Rev. 4:8, “each ... six wings.”
(3) The pronoun tis, “anyone,” is rendered “any” in Acts 2:45, RV, for the incorrect kjv, “every.” In Mark 15:24, the interrogative form is rendered “what each (should take)” (kjv, “every man”), lit., “who (should take) what.”
EVERYWHERE, EVERY QUARTER, EVERY SIDE
1. pantache (πανταχου, 3837v), “everywhere,” is used in Acts 21:28.!
2. pantachou (πανταχου, 3837), a variation of No. 1, is translated “everywhere” in Mark 1:28, RV, of the report throughout Galilee concerning Christ; in Mark 16:20, of preaching; Luke 9:6, of healing; Acts 17:30, of a divine command for repentance; 28:22, of disparagement of Christians; 1 Cor. 4:17, of apostolic teaching; in Acts 24:3, it is rendered “in all places.”! In the Sept., Isa. 42:22.! See place.
3. pantothen (παντόθεν, 3840) or pantachothen, “from all sides,” is translated “from every quarter,” Mark 1:45; in Luke 19:43, “on every side”; in Heb. 9:4, “round about.”!
Notes: (1) In Phil. 4:12, the phrase enpanti, kjv, “everywhere,” is corrected to “in everything,” in the RV; in 2 Cor. 4:8, “on every side.”
(2) In 1 Tim. 2:8, enpanti topo, “in every place,” rv, is translated “everywhere” in the kjv.
EVERY WHIT
holos (ολος, 3650), “all, whole, complete,” is rendered “every whit” in John 7:23; 13:10. See all.
For EVIDENCE (Heb. 11:1) see reproof, A
EVIDENT, EVIDENTLY
A. Adjectives.
1. delos (δηλος, 1212), properly signifying “visible, clear to the mind, evident,” is translated “evident” in Gal. 3:11 and 1 Cor. 15:27, RV (kjv, “manifest”); “bewrayeth,” Matt. 26:73; “certain,” 1 Tim. 6:7, kjv. Cf. deloo, “to declare, signify.” See bewray,
CERTAIN, MANIFEST.!
2. katadelos (κατάδηλος, 2612), a strengthened form of No. 1, “quite manifest, evident,” is used in Heb. 7:15 (kjv, “more evident”).! For the preceding verse see No. 3.
3. prodelos (πρόδηλος, 4271), “manifest beforehand” (pro, “before,” and No. 1), is used in Heb. 7:14 in the sense of “clearly evident.” So in 1 Tim. 5:24-25, RV, “evident,” for kjv, “open beforehand,” and “manifest beforehand.” The pro is somewhat intensive.!
Note: Phaneros, “visible, manifest” (akin to phainomai, “to appear”), is synonymous with the above, but is not translated “evident” in the NT. For “evident token” see token.
B. Adverb.
phaneros (φανερώς, 5320), manifestly (see note above), is rendered “openly” in Mark 1:45; “publicly” in John 7:10, RV (opposite to “in secret”); in Acts 10:3, RV, “openly,” for kjv, evidently. See openly, publicly.!
Note: For the kjv, “evidently,” in Gal. 3:1, see openly.
EVIL, EVIL-DOER
A. Adjectives.
1. kakos (κακός, 2556) stands for “whatever is evil in character, base,” in distinction
(wherever the distinction is observable) fromponeros (see No. 2), which indicates “what is evil in influence and effect, malignant.” Kakos is the wider term and often covers the meaning of poneros. Kakos is antithetic to kalos, “fair, advisable, good in character,” and to agathos, “beneficial, useful, good in act”; hence it denotes what is useless, incapable, bad; poneros is essentially antithetic to chrestos, “kind, gracious, serviceable”; hence it denotes what is destructive, injurious, evil. As evidence that poneros and kakos have much in common, though still not interchangeable, each is used of thoughts, cf. Matt. 15:19 with Mark 7:21; of speech, Matt. 5:11 with 1 Pet. 3:10; of actions, 2 Tim. 4:18 with 1 Thess. 5:15; of man, Matt. 18:32 with 24:48.
The use of kakos may be broadly divided as follows: (a) of what is morally or ethically “evil,” whether of persons, e.g., Matt. 21:41; 24:48; Phil. 3:2; Rev. 2:2, or qualities, emotions, passions, deeds, e.g., Mark 7:21; John 18:23, 30; Rom. 1:30; 3:8;
7:19, 21; 13:4; 14:20; 16:19; 1 Cor. 13:5; 2 Cor. 13:7; 1 Thess. 5:15; 1 Tim. 6:10; 2 Tim. 4:14; 1 Pet. 3:9, 12; (b) of what is injurious, destructive, baneful, pernicious, e.g., Luke 16:25; Acts 16:28; 28:5; Titus 1:12; Jas. 3:8; Rev. 16:2, where kakos andponeros come in that order, “noisome and grievous.” See B, No. 3. For compounds of kakos, see below.
2. poneros (πονηρός, 4190), akin to ponos, “labor, toil,” denotes “evil that causes labor, pain, sorrow, malignant evil” (see No. 1); it is used (a) with the meaning bad, worthless, in the physical sense, Matt. 7:17-18; in the moral or ethical sense, “evil,” wicked; of persons, e.g., Matt. 7:11; Luke 6:45; Acts 17:5; 2 Thess. 3:2; 2 Tim. 3:13; of “evil” spirits, e.g., Matt. 12:45; Luke 7:21; Acts 19:12-13, 15-16; of a generation, Matt. 12:39, 45; 16:4; Luke 11:29; of things, e.g., Matt. 5:11; 6:23; 20:15; Mark 7:22; Luke 11:34; John 3:19; 7:7; Acts 18:14; Gal. 1:4; Col. 1:21; 1 Tim. 6:4; 2 Tim. 4:18; Heb. 3:12; 10:22; Jas. 2:4; 4:16; 1 John 3:12; 2 John 11; 3 John 10; (b) with the meaning toilsome, painful, Eph. 5:16; 6:13; Rev. 16:2. Cf. poneria, “iniquity, wickedness.” For its use as a noun see B, No. 2.
3. phaulos (φαυλος, 5337) primarily denotes “slight, trivial, blown about by every wind”; then, “mean, common, bad,” in the sense of being worthless, paltry or contemptible, belonging to a low order of things; in John 5:29, those who have practiced “evil” things, rv, “ill” (phaula), are set in contrast to those who have done good things (agatha); the same contrast is presented in Rom. 9:11 and 2 Cor. 5:10, in each of which the most authentic mss. have phaulos for kakos; he who practices “evil” things (rv, “ill”) hates the light, John 3:20; jealousy and strife are accompanied by “every vile deed,” Jas. 3:16. It is used as a noun in Titus 2:8 (see B, No. 4). See bad, ill, viLE.f
B. Nouns.
1. kakia (κακία, 2549), primarily, “badness” in quality (akin to A, No. 1), denotes (a) “wickedness, depravity, malignity,” e.g., Acts 8:22, “wickedness”; Rom. 1:29, “maliciousness”; in Jas. 1:21, kjv, “naughtiness”; (b) “the evil of trouble, affliction,” Matt. 6:34, only, and here alone translated “evil.” See malice, maliciousness, NAUGHTINESS, WICKEDNESS.
2. poneros (πονηρός, 4190), the adjective (A, No. 2), is used as a noun, (a) of Satan as the “evil” one, Matt. 5:37; 6:13; 13:19, 38; Luke 11:4 (in some texts); John 17:15;
Eph. 6:16; 2 Thess. 3:3; 1 John 2:13-14; 3:12; 5:18-19; (b) of human beings, Matt. 5:45; (probably v. 39); 13:49; 22:10; Luke 6:35; 1 Cor. 5:13; (c) neuter, “evil (things),” Matt. 9:4; 12:35; Mark 7:23; Luke 3:19; “that which is evil,” Luke 6:45; Rom. 12:9; Acts 28:21, “harm.”
3. kakon (κακός, 2556), the neuter of A, No. 1, is used with the article, as a noun, e.g., Acts 23:9; Rom. 7:21; Heb. 5:14; in the plural, “evil things,” e.g., 1 Cor. 10:6; 1 Tim. 6:10, “all kinds of evil,” RV.
4. phaulon (φαυλος, 5337), the neuter of A, No. 3, is used as a noun in Titus 2:8.
5. kakopoios (κακοποιός, 2555), properly the masculine gender of the adjective, denotes an “evil-doer” (kakon, “evil,”poieo, “to do”), 1 Pet. 2:12, 14; 4:15; in some mss.
in 3:16 and John 18:30 (so the kjv).! For a synonymous word see Note (1). Cf. the verb below. In the Sept., Prov. 12:4; 24:19. See malefactor.!
Notes: (1) Kakourgos, “an evil-worker” (kakon, “evil,” ergon, “a work”), is translated “evil-doer” in 2 Tim. 2:9, kjv (rv, “malefactor”). Cf. Luke 23:32-33, 39.!
(2) Adikema, “an injustice” (a, negative, dikaios, “just”), is translated “evil-doing,” in Acts 24:20, kjv, rv, “wrong-doing.” See iniquity, wrong.
C. Verbs.
1. kakoo (κακόω, 2559), “to ill-treat” (akin to A, No. 1), is rendered “to entreat evil” in Acts 7:6, 19; “made (them) evil affected,” 14:2. See affect, afflict, harm, hurt, vex.
2. kakopoieo (κακοποιέω, 2554) signifies “to do evil” (cf. B, No. 5), Mark 3:4 (rv, “to do harm”); so, Luke 6:9; in 3 John 11, “doeth evil”; in 1 Pet. 3:17, “evil doing.” See harm.!
Note: Cf. kakologeo, “to speak evil” (see curse, speak); kakopatheo, “to endure evil” (see endure, suffer); kakopatheia, “suffering affliction” (see suffer);
kakoucheo, “to suffer adversity” (see suffer).
D. Adverb.
kakos (κακως, 2560), “badly, evilly,” akin to A, No. 1, is used in the physical sense, “to be sick,” e.g., Matt. 4:24; Mark 1:32, 34; Luke 5:31 (see disease). In Matt. 21:41 this adverb is used with the adjective, “He will miserably destroy those miserable men,” more lit., “He will evilly destroy those men (evil as they are),” with stress on the adjective; (b) in the moral sense, “to speak evilly,” John 18:23; Acts 23:5; to ask evilly, Jas. 4:3. See AMISS, GRIEVOUSLY, SICK, SORE.
EVIL SPEAKING
1. blasphemia (βλασφήμία, 988) is translated “evil speaking” in Eph. 4:31, kjv (rv, railing). See blasphemy.
2. katalalia (καταλαλία, 2636), “evil speaking, 1 Pet. 2:1; see backbiting.
EXACT (Verb)
1. prasso (πράσσω, 4238), “to do, to practice,” also has the meaning of “transacting,” or “managing in the matter of payment, to exact, to get money from a person,” Luke 3:13 (RV, “extort”). Cf. the English idiom “to do a person in.” This verb is rendered “required,” in 19:23.
2. sukophanteo (συκοφαντέω, 4811), “to accuse falsely,” Luke 3:14, has its other meaning, “to exact wrongfully,” in 19:8. See accuse.!
EXACT, EXACTLY
akribesteron ( κριβέστερον, 197), the comparative degree of akribos, “accurately, carefully,” is used in Acts 18:26, kjv, “more perfectly,” RV, “more carefully”; 23:15, kjv, “more perfectly,” RV, “more exactly”; so v. 20; 24:22, kjv, “more perfect,” RV, “more exact” (lit., “knowing more exactly”). See carefully, perfectly.!
Cf. akribeia, “precision, exactness,” Acts 22:3,! and akriboo, “to learn carefully, to enquire with exactness,” Matt. 2:7, 16.!
EXALT, EXALTED
A. Verbs.
1. hupsoo (ύψόω, 5312), “to lift up” (akin to hupsos, “height”), is used (a) literally of the “lifting” up of Christ in His crucifixion, John 3:14; 8:28; 12:32, 34; illustratively, of the serpent of brass, John 3:14; (b) figuratively, of spiritual privileges bestowed on a city, Matt. 11:23; Luke 10:15; of “raising” to dignity and happiness, Luke 1:52; Acts 13:17; of haughty self-exaltation, and, contrastingly, of being “raised” to honor, as a result of self-humbling, Matt. 23:12; Luke 14:11; 18:14; of spiritual “uplifting” and revival, Jas. 4:10;
1 Pet. 5:6; of bringing into the blessings of salvation through the gospel, 2 Cor. 11:7; (c) with a combination of the literal and metaphorical, of the “exaltation” of Christ by God the Father, Acts 2:33; 5:31. See lift.!
2. huperupsoo (ύπερυψόω, 5251), “to exalt highly” (huper, “over,” and No. 1), is used of Christ, as in No. 1, (c), in Phil. 2:9.!
3. epairo (έπαίρω, 1869), “to lift up” (epi, “up,” airo, “to raise”), is said (a) literally, of a sail, Acts 27:40; hands, Luke 24:50; 1 Tim. 2:8; heads, Luke 21:28; eyes, Matt. 17:8, etc.; (b) metaphorically, of “exalting” oneself, being “lifted up” with pride, 2 Cor. 10:5; 11:20. See lift.
4. huperairo (ύπεραίρομαι, 5229), “to raise over” (huper, “above,” and airo, see No. 3), is used in the middle voice, of “exalting” oneself exceedingly, 2 Cor. 12:7; 2 Thess. 2:4.!
B. Adjective.
hupselos (ύψηλός, 5308), “high, lofty,” is used metaphorically in Luke 16:15, as a noun with the article, RV, “that which is exalted,” kjv, “that which is highly esteemed.” See ESTEEM, HIGH.
Note: For Jas. 1:9, rv, “in his high estate,” see estate, No. 3.
EXAMINATION, EXAMINE
A. Noun.
anakrisis (άνάκρισις, 351), from ana, “up or through,” and krino, “to distinguish,” was a legal term among the Greeks, denoting the preliminary investigation for gathering evidence for the information of the judges, Acts 25:26.!
B. Verbs.
1. anakrino (άνακρίνω, 350), “to examine, investigate,” is used (a) of searching or enquiry, Acts 17:11; 1 Cor. 9:3; 10:25, 27; (b) of reaching a result of the enquiry, judging, 1 Cor. 2:14-15; 4:3-4; 14:24; (c) forensically, of examining by torture, Luke 23:14; Acts 4:9; 12:19; 24:8; 28:18. See ask, discern, judge, search.!
2. anetazo (άνετάζω, 426), “to examine judicially” (ana, “up,” etazo, “to test”), is
used in Acts 22:24, 29.! Cf. the synonymous verb exetazo, “to search” or “enquire carefully,” Matt. 2:8; 10:11; John 21:12.!
3. dokimazo (δοκιμάζω, 1381), “to prove, test, approve,” is rendered “examine” in 1 Cor. 11:28, kjv (rv, prove). See approve.
4. peirazo (πειράζω, 3985), “to tempt, try,” is rendered “examine” in 2 Cor. 13:5, kjv (rv, try). See go, prove, tempt, try.
EXAMPLE
A. Nouns.
1. deigma (δείγμα, 1164), primarily “a thing shown, a specimen” (akin to deiknumi, “to show”), denotes an “example” given as a warning, Jude 7.!
Note: The corresponding word in 2 Pet. 2:6 is No. 2.
2. hupodeigma (ύπόδειγμα, 5262): see ensample, No. 3.
3. tupos (τύπος, 5179): see ensample, No. 1.
4. hupogrammos (ύπογραμμός, 5261), lit., “an under-writing” (from hupographo, “to write under, to trace letters” for copying by scholars); hence, “a writing-copy, an example,” 1 Pet. 2:21, said of what Christ left for believers, by His sufferings (not expiatory, but exemplary), that they might “follow His steps.”
B. Verbs.
1. deigmatizo (δειγματίζω, 1165), “to make a show of, to expose” (akin to A, No. 1), is translated “to make a public example,” in Matt. 1:19 (some mss. have the strengthened formparadeigmatizo here; “put ... to an open shame,” Heb. 6:6,!); in Col. 2:15, “made a show of.”!
2. hupodeiknumi (ύποδείκνυμι, 5263), primarily, “to show secretly” (hupo, “under,” deiknumi, “to show”), “to show by tracing out” (akin to A, No. 2); hence, “to teach, to show by example,” Acts 20:35, rv, “I gave you an example,” for kjv, “I showed you.” Elsewhere, “to warn,” Matt. 3:7; Luke 3:7; 12:5, RV, for kjv, “forewarn”; “to show,” Luke 6:47; Acts 9:16. See forewarn, show, warn.!
exceed, exceeding, exceedingly
A. Verbs.
1. huperballo (ύπερβάλλω, 5235), “to throw over or beyond” (huper, “over,” ballo, “to throw”), is translated “exceeding” in 2 Cor. 9:14; Eph. 1:19; 2:7; “excelleth” (rv, “surpasseth”) in 2 Cor. 3:10; “passeth” in Eph. 3:19 (“surpasseth” might be the meaning
here). See excel, surpass.! Cf. huperbole, under EXCEL, B, No. 1.
2. perisseuo (περισσεύω, 4052), “to be over and above, over a certain number or measure, to abound, exceed,” is translated “exceed” in Matt. 5:20; 2 Cor. 3:9. See
ABuNDANCE, B, No. 1.
B. Adverbs and Adverbial Phrases.
1. lian (λίαν, 3029), “very, exceedingly,” is translated “exceeding” in Matt. 2:16 (for v. 10, see No. 2); 4:8; 8:28; Mark 9:3; Luke 23:8. See greatly (great), sore, very.
2. sphodra (σφόδρα, 4970), properly the neuter plural of sphodros, “excessive, violent” (from a root indicating restlessness), signifies “very, very much, exceedingly,” Matt. 2:10; 17:6, “sore”; 17:23; 18:31, RV, “exceeding,” for kjv, “very”; 19:25; 26:22;
27:54, RV, “exceedingly” for kjv, “greatly”; Mark 16:4, “very”; Luke 18:23 (ditto); Acts 6:7, rv, “exceedingly,” for kjv, greatly; Rev. 16:21. See greatly, sore, very.!
3. sphodros (σφοδρώς, 4971), “exceedingly” (see No. 2), is used in Acts 27:18.!
4. perissos (περισσώς, 4057) is used in Matt. 27:23, RV, “exceedingly,” for kjv, “the more”; Mark 10:26, RV, “exceedingly,” for kjv, “out of measure”; in Acts 26:11, “exceedingly.” In Mark 15:14, the most authentic mss. have this word (RV,
“exceedingly”) for No. 5 (kjv, “the more exceedingly”) See more.!
5. perissoteros (περισσοτέρώς, 4056), the comparative degree of No. 4, “abundantly, exceedingly” (akin to A, No. 2), Gal. 1:14, “more exceedingly”; 1 Thess. 2:17, RV, “the more exceedingly,” for kjv, “the more abundantly; see abundance, D, No. 2.
6. huperekperissou (χόρτος, 5528 and χόρτος, 1537 and χόρτος, 4053) denotes
“superabundantly” (huper, “over,” ek, “from,”perissos, “abundant”); in 1 Thess. 3:10,
“exceedingly”; Eph. 3:20, “exceeding abundantly.”! Another form, huperekperissos
(huper, “and” ek and No. 4), is used in 1 Thess. 5:13 (in the best mss.), “exceeding
highly.”! Cf. the verb huperperisseuo, “to abound more exceedingly,” Rom. 5:21; in 2 Cor. 7:4, “I overflow (with joy),” rv, for kjv, “I am exceeding (joyful).” See abundant,
D, No. 2.
Notes: (1) In Acts 7:20, the phrase “exceeding fair” (asteios) is, lit., “fair to God” (see
marg.). (2) In Matt. 26:7, barutimos (barus, “weighty,” time “value”), is rendered “exceeding precious,” RV, for kjv, “very precious.” (3) In Mark 4:41, “they feared exceedingly” is, lit., “they feared a great fear.” See fear. (4) For other combinations of the adverb, see glad, great, joyful, sorrowful, sorry.
EXCEL, EXCELLENCY, EXCELLENT
A. Verbs.
1. huperballo (ύπερβάλλώ, 5235), lit., “to throw over: see exceed, No. 1.
2. perisseuo (περισσεύώ, 4052), “to be over and above,” is rendered “abound in 1 Cor. 14:12, rv, for kjv, excel. See abundance, B, No. 1, and exceed, A, No. 2.
3. huperecho (ύπερέχώ, 5242), lit., “to have over” (huper, “over,” echo, “to have”), is translated “excellency” in Phil. 3:8, “the surpassingness” (Moule); the phrase could be translated “the surpassing thing, which consists in the knowledge of Christ Jesus,” and this is the probable meaning. This verb is used three times in Philippians, here and in 2:3; 4:7. See also Rom. 13:1; 1 Pet. 2:13. See better, No. 4.!
4. diaphero (διαφέρώ, 1308), “to differ,” is used in the neuter plural of the present participle with the article, in Phil. 1:10, “the things that are excellent” (marg., “the things that differ”), lit., “the excellent things.” See differ.
B. Nouns.
1. huperbole (ύπερβολη, 5236), lit., “a throwing beyond,” hence, “a surpassing, an excellence,” is translated “excellency” in 2 Cor. 4:7, kjv; rv, “exceeding greatness.” It always betokens preeminence. It is used with kata, “according to,” in the phrase kath>
huperbolen, signifying “beyond measure, exceedingly,” Rom. 7:13, “exceeding sinful”; in 2 Cor. 1:8, RV, “exceedingly,” for kjv, “out of measure”; in Gal. 1:13, “beyond measure”; in 1 Cor. 12:31, “more excellent.” In 2 Cor. 4:17, there is an expanded phrase kath> huperbolen eis huperbolen, lit., “according to a surpassing unto a surpassing,” rv, “more and more exceedingly,” which corrects the kjv, “a far more exceeding”; the phrase refers to “worketh,” showing the surpassing degree of its operation, and not to the noun “weight” (nor does it qualify, “eternal”). In 2 Cor. 12:7, the RV has “exceeding greatness,” the kjv, “abundance.” See ABUNDANCE.f
2. huperoche (ύπεροχή, 5247), akin to A, No. 3, strictly speaking, “the act of
overhanging” (huper, and echo, “to hold”) or “the thing which overhangs,” hence, “superiority, preeminence,” is translated “excellency (of speech)” in 1 Cor. 2:1; elsewhere, in 1 Tim. 2:2, rv, “high place,” for kjv, “authority.” See authority, PLACE.f
Note: In 1 Pet. 2:9 rv renders arete (virtue) “excellencies.”
C. Adjectives.
1. megaloprepes (μεγαλοπρεπής, 3169) signifies “magnificent, majestic, that which is
becoming to a great man” (from megas, “great,” and prepo, “to be fitting or becoming”), in 2 Pet. 1:17, “excellent .”f
2. diaphoroteros (διάφορος, 13138), comparative degree of diaphoros, “excellent,” akin to A, No. 4, is used twice, in Heb. 1:4, “more excellent (name),” and 8:6, “more excellent (ministry).”f For the positive degree see Rom. 12:6; Heb. 9:10. See under DIFFER.f
3. pleion (πλείων, 4119), “more, greater,” the comparative degree ofpolus, “much,”
is translated “more excellent” in Heb. 11:4, of Abel’s sacrifice;pleion is used sometimes of that which is superior by reason of inward worth, cf. 3:3, “more (honor)”; in Matt.
6:25, of the life in comparison with meat.
4. kratistos (κράτιστος, 2903), “mightiest, noblest, best,” the superlative degree of
kratus, “strong” (cf. kratos, “strength”), is used as a title of honor and respect, “most excellent,” Luke 1:3 (Theophilus was quite possibly a man of high rank); Acts 23:26;
24:3 and 26:25, RV, for kjv, “most noble.”f
Note: The phrase kath huperbolen (for which see B, No. 1) is translated “more excellent” in 1 Cor. 12:31.
except, excepted
Note: For the negative conjunctions ean me and ei me, see ! p. 1.
1. ektos (έκτός, 1622), an adverb, lit., “outside,” is used with ei me, as an extended conjunction signifying “except”; so in 1 Cor. 14:5; in 15:2, RV, for kjv, “unless”; in 1 Tim. 5:19, RV, for kjv, “but.” It has the force of a preposition in the sense of (a) “outside of,” in 1 Cor. 6:18, “without; in 2 Cor. 12:2, “out of”; (b) “besides,” except, in Acts 26:22, rv, “but,” for kjv, “other than”; in 1 Cor. 15:27 “excepted.” For its use as a noun see Matt. 23:26, “(the) outside.” See other, out of, outside, unless, without.!
2. parektos (παρεκτός, 3924), a strengthened form of No. 1 (para, beside), is used (a) as an adverb, signifying “without,” 2 Cor. 11:28; lit., “the things without,” i.e., the things happening without; (b) as a preposition signifying “except”; in Matt. 5:32, “saving”; in Acts 26:29, except.!
Note: In Matt. 19:9, the kjv and rv, translating the mss. which have the negative me, followed by epi, render it “except for.” The authorities mentioned in the RV marg. have parektos, followed by logou, i.e., “saving for the cause of.”
3. plen (πλήν, 4133), an adverb, most frequently signifying “yet, howbeit,” or “only,” sometimes has the meaning “except (that),” “save (that),” Acts 20:23; Phil. 1:18, RV, “only that,” for kjv, “notwithstanding.” It is also used as a preposition, signifying “except, save,” Mark 12:32, “but”; John 8:10, “but” (kjv only); Acts 8:1, “except”; Acts 15:28, “than”; 27:22, “but (only).”
EXCESS
1. akrasia (άκρασία, 192) lit. denotes “want of strength” (a, negative, kratos, “strength”), hence, “want of self-control, incontinence,” Matt. 23:25, “excess”; 1 Cor.
7:5, “incontinency.”! Cf. akrates, “powerless, incontinent,” 2 Tim. 3:3, RV, “without self-control.”!
2. anachusis (άνάχυσις, 401), lit., “a pouring out, overflowing” (akin to anacheo, “to pour out”), is used metaphorically in 1 Pet. 4:4, “excess,” said of the riotous conduct described in v. 3.!
Notes: (1) Asotia denotes “prodigality, profligacy, riot” (from a, negative, and sozo, “to save”); it is translated “riot” in Eph. 5:18, RV, for kjv, “excess”; in Titus 1:6 and 1 Pet. 4:4, “riot” in kjv and rv. See riot.! Cf. the adverb asotos, “wastefully,” “in riotous
living,” Luke 15:13.! A synonymous noun is aselgeia, “lasciviousness, outrageous conduct, wanton violence.”
(2) In 1 Pet. 4:3, oinophlugia, “drunkenness, debauchery” (oinos, “wine,” phluo, “to bubble up, overflow”), is rendered “excess of wine,” kjv (rv, “winebibbings”).!
EXCHANGE
A. Noun.
antallagma (άντάλλαγμα, 465), “the price received as an equivalent of, or in
exchange for, an article, an exchange” (anti, “instead of,” allasso, “to change,” akin to
allos, “another”), hence denotes the price at which the “exchange” is effected, Matt. 16:26; Mark 8:37.! Connected with this is the conception of atonement, as in the word lutron, “a ransom.” Cf allagma in the Sept., e.g., in Isa. 43:3.
B. Verb.
metallasso (μεταλλάσσω, 3337) denotes (a) “to exchange,” meta, “with,” implying
change, and allasso (see A), Rom. 1:25, of “exchanging” the truth for a lie, rv, for kjv, “changed”; (b) “to change,” v. 26, a different meaning from that in the preceding verse. See change.! In the Sept., Esth. 2:7, 20.!
Note: In Luke 24:17, “what communications are these that ye have one with
another?” the verb antiballo, “to throw in turn, to exchange,” is used of conversation, lit., “what words are these that ye exchange one with another?”
For EXCHANGERS see bankers
EXCLUDE
ekkleio (έκκλείω, 1576), “to shut out” (ek, “from,” kleio, “to shut”), is said of glorying in works as a means of justification, Rom. 3:27; of Gentiles, who by Judaism would be “excluded” from salvation and Christian fellowship, Gal. 4:17.!
EXCUSE
A. Noun.
prophasis (πρόφασις, 4392), “a pretense, pretext” (from pro, “before,” and phemi, “to say”), is translated “excuse” in John 15:22, RV, for kjv, “cloke”; “cloke in 1 Thess. 2:5. kjv and rv. See cloke, pretence, show (Noun).
B. Adjective (negative).
anapologetos (άναπολόγήτος, 379), “without excuse, inexcusable” (a, negative, n,
euphonic, and apologeomai, see C, No. 1, below), is used, Rom. 1:20, “without excuse,” of those who reject the revelation of God in creation; 2:1, RV, for kjv, “inexcusable,” of the Jew who judges the Gentile.!
C. Verbs.
1. apologeomai (άπολογέομαι, 626), lit., “to speak oneself off,” hence “to plead for oneself,” and so, in general, (a) “to defend,” as before a tribunal; in Rom. 2:15, rv, “excusing them,” means one “excusing” others (not themselves); the preceding phrase “one with another” signifies one person with another, not one thought with another; it may be paraphrased, “their thoughts with one another, condemning or else excusing one another”; conscience provides a moral standard by which men judge one another; (b) “to excuse” oneself, 2 Cor. 12:19; cf. B. See answer.
2. paraiteomai (παραιτέομαι, 3868) is used in the sense of “begging off, asking to be excused or making an excuse,” in Luke 14:18 (twice) and v. 19. In the first part of v. 18 the verb is used in the middle voice, “to make excuse” (acting in imagined self-interest); in the latter part and in v. 19 it is in the passive voice, “have me excused.”
EXECUTE
1.poieo (ποιέω, 4160), “to do, to make,” is thrice rendered “execute,” of the Lord’s authority and acts in “executing” judgment, (a) of His authority as the One to whom judgment is committed, John 5:27; (b) of the judgment which He will mete out to all transgressors at His second advent, Jude 15; (c) of the carrying out of His Word (not “work,” as in the kjv) in the earth, especially regarding the nation of Israel, the mass being rejected, the remnant saved, Rom. 9:28. That He will “execute His Word finishing and cutting it short,” is expressive of the summary and decisive character of His action. See do.
2. hierateuo (ιερατεύω, 2407), “to be a priest, to officiate as such,” is translated “executed the priest’s office,” in Luke 1:8.! It occurs frequently in the Sept., and in inscriptions. Cf. hierateuma, “priesthood,” 1 Pet. 2:5, 9,,! hierateia, “a priest’s office,” Luke 1:9; Heb. 7:5,! hiereus, “a priest,” and hieros, “sacred.”
For EXECUTIONER, Mark 6:27, see guard, A, No. 2
EXERCISE
A. Verbs.
1. gumnazo (γυμνάζω, 1128) primarily signifies “to exercise naked” (from gumnos, “naked”); then, generally, “to exercise, to train the body or mind” (Eng., “gymnastic”), 1 Tim. 4:7, with a view to godliness; Heb. 5:14, of the senses, so as to discern good and evil; 12:11, of the effect of chastening, the spiritual “exercise producing the fruit of righteousness”; 2 Pet. 2:14, of certain evil teachers with hearts “exercised in covetousness,” rv.!
2. askeo (άσκέω, 778) signifies “to form by art, to adorn, to work up raw material with skill”; hence, in general, “to take pains, endeavor, exercise by training or discipline,” with a view to a conscience void of offense, Acts 24:16.!
3. poieo (ποιέω, 4160), “to do,” is translated “exerciseth” in Rev. 13:12, said of the authority of the second “Beast.” Cf. EXECUTE. See DO.
Notes: The following verbs contain in translation the word “exercise” but belong to
other headings: exousiazo, “to exercise authority over,” Luke 22:25 (exousia,
“authority”); in the first part of this verse, the verb kurieuo, “to be lord,” is translated
“exercise lordship,” kjv (rv, “have lordship”); katexousiazo, a strengthened form of the
preceding (kata, “down,” intensive), Matt. 20:25; Mark 10:42, “exercise authority” (in
the first part of these verses the synonymous verb katakurieuo, is rendered “lord it,” rv,
for kjv, “exercise dominion,” and “exercise lordship,” respectively); episkopeo, “to look
over or upon” (epi, “over,” skopeo, “to look”), “to care for,” 1 Pet. 5:2 (absent in some mss.), RV, “exercising the oversight,” for kjv “taking, etc.”
B. Noun.
gumnasia (γυμνασία, 1129) primarily denotes “gymnastic exercise” (akin to A, No.
1), 1 Tim. 4:8, where the immediate reference is probably not to mere physical training for games but to discipline of the body such as that to which the apostle refers in 1 Cor. 9:27, though there may be an allusion to the practices of asceticism.
exhort, exhortation
A. Verbs.
1. parakaleo (παρακαλέω, 3870), primarily, “to call to a person” (para, “to the side,” kaleo, “to call”), denotes (a) “to call on, entreat”; see beseech; (b) to admonish, exhort, to urge one to pursue some course of conduct (always prospective, looking to the future, in contrast to the meaning to comfort, which is retrospective, having to do with trial experienced), translated “exhort” in the RV of Phil. 4:2; 1 Thess. 4:10; Heb. 13:19, 22, for kjv, “beseech”; in 1 Tim. 5:1, for kjv, “intreat”; in 1 Thess. 5:11, for kjv, “comfort”; “exhorted” in 2 Cor. 8:6 and 12:18, for kjv, “desired”; in 1 Tim. 1:3, for kjv, “besought. See BESEECH.
2. paraineo (παραινέώ, 3867), primarily, “to speak of near” (para, “near,” and aineo, “to tell of, speak of,” then, “to recommend”), hence, “to advise, exhort, warn,” is used in Acts 27:9, “admonished,” and v. 22, “I exhort.” See admonish.!
3. protrepo (προτρέπομαι, 4389), lit., “to turn forward, propel” (pro, “before,” trepo, “to turn”); hence, “to impel morally, to urge forward, encourage,” is used in Acts 18:27, RV, “encouraged him” (Apollos), with reference to his going into Achaia; kjv, “exhorting the disciples”; while the encouragement was given to Apollos, a letter was written to the disciples in Achaia to receive him.!
B. Noun.
paraklesis (παράκλησις, 3874), akin to A, No. 1, primarily “a calling to one’s side,” and so “to one’s aid,” hence denotes (a) an appeal, “entreaty,” 2 Cor. 8:4; (b) encouragement, “exhortation,” e.g., Rom. 12:8; in Acts 4:36, RV, “exhortation,” for kjv, “consolation”; (c) “consolation and comfort,” e.g., Rom. 15:4. See comfort. Cf. parakletos, “an advocate, comforter.”
EXIST
huparcho (ύπάρχώ, 5225), primarily, “to make a beginning” (hupo, “under,” arche, “a beginning”), denotes “to be, to be in existence,” involving an “existence” or condition both previous to the circumstances mentioned and continuing after it. This is important in Phil. 2:6, concerning the deity of Christ. The phrase “being (existing) in the form (morphe, the essential and specific form and character) of God,” carries with it the two facts of the antecedent Godhood of Christ, previous to His incarnation, and the continuance of His Godhood at and after the event of His Birth (see Gifford, on the Incarnation, pp. 11, sqq.). It is translated “exist” in 1 Cor. 11:18, RV, for kjv, “there be.” Cf. Luke 16:14; 23:50; Acts 2:30; 3:2; 17:24; 22:3 etc. See being, goods, live, possess, substance.
EXORCIST
exorkistes (έξορκιστης, 1845) denotes (a) “one who administers an oath”; (b) “an
exorcist” (akin to exorkizo, “to adjure,” from orkos, “an oath”), “one who employs a formula of conjuration for the expulsion of demons,” Acts 19:13. The practice of “exorcism” was carried on by strolling Jews, who used their power in the recitation of particular names.!
EXPECT, EXPECTATION
A. Verbs.
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
1. ekdechomai (έκδέχομαι, 1551), lit. and primarily, “to take or receive from” (ek,
“from,” dechomai, “to receive”), hence denotes “to await, expect,” the only sense of the word in the NT; it suggests a reaching out in readiness to receive something; “expecting,” Heb. 10:13; “expect,” 1 Cor. 16:11, RV (kjv, “look for”); to wait for, John 5:3 (kjv only); Acts 17:16; 1 Cor. 11:33, RV (kjv, “tarry for”); Jas. 5:7; to wait, 1 Pet. 3:20 in some mss.; “looked for,” Heb. 11:10. Cf. B, No. 1. See look, tarry, WAiT.f
2. prosdokao (προσδοκάω, 4328), “to watch toward, to look for, expect” (pros,
“toward,” dokeo, “to think”: dokao “does not exist”), is translated “expecting” in Matt. 24:50 and Luke 12:46, RV (kjv, “looketh for”); Luke 3:15, “were in expectation”; Acts 3:5,“expecting” (kjv and rv); 28:6 (twice), “expected that,” rv (kjv, “looked when”) and “when they were long in expectation” (kjv, “after they had looked a great while”). See LOOK, TARRY, WAIT.
B. Nouns.
1. apokaradokia (άποκαραδοκία, 603), primarily “a watching with outstretched
head” (apo, “from,” kara, “the head,” and dokeo, “to look, to watch”), signifies “strained expectancy, eager longing,” the stretching forth of the head indicating an “expectation” of something from a certain place, Rom. 8:19 and Phil. 1:20. The prefix apo suggests “abstraction and absorption” (Lightfoot), i.e., abstraction from anything else that might engage the attention, and absorption in the object expected “till the fulfillment is realized” (Alford). The intensive character of the noun, in comparison with No. 2 (below), is clear from the contexts; in Rom. 8:19 it is said figuratively of the creation as
waiting for the revealing of the sons of God (“waiting” translates the verb apekdechomai, a strengthened form of A, No. 1; see wait FOR). In Phil. 1:20 the apostle states it as his “earnest expectation” and hope, that, instead of being put to shame, Christ shall be magnified in his body, “whether by life, or by death,” suggesting absorption in the person of Christ, abstraction from aught that hinders.f
2. prosdokia (προσδοκία, 4329), “a watching for, expectation” (akin to A, No. 2, which see), is used in the NT only of the “expectation” of evil, Luke 21:26, RV, “expectation,” kjv, “looking for,” regarding impending calamities; Acts 12:11, “the expectation” of the execution of Peter.f
3. ekdoche (έκδοχή, 1561), primarily “a receiving from,” hence, “expectation” (akin to A, No. 1), is used in Heb. 10:27 (RV, “expectation”; kjv, “looking for”), of judgment.
expedient
sumphero (συμφέρω, 4851) signifies (a), transitively, lit., “to bring together,” (sun, “with,” phero, “to bring”), Acts 19:19; (b) intransitively, “to be an advantage, profitable, expedient” (not merely ‘convenient’); it is used mostly impersonally, “it is (it was) expedient”; so in Matt. 19:10, RV (negatively), kjv, “it is (not) good”; John 11:50; 16:7; 18:14; 1 Cor. 6:12; 10:23; 2 Cor. 8:10; 12:1; “it is profitable,” Matt. 5:29-30; 18:6, RV; “was profitable,” Acts 20:20; “to profit withal,” 1 Cor. 12:7; in Heb. 12:10, used in the neuter of the present participle with the article as a noun, “for (our) profit.” See PROFiT.f
Cf. the adjective sumphoros (or sumpheron), “profitable,” used with the article as a noun,
1 Cor. 7:35; 10:33.!
For EXPELLED, Acts 13:50, kjv, see cast, No. 5
EXPERIENCE (without), EXPERIMENT
1. apeiros (άπειρος, 552), “without experience” (a, negative, peira, “a trial, experiment”) is used in Heb. 5:13, RV, “without experience,” kjv, “unskillful,” with reference to “the word of righteousness.”! In the Sept., Num. 14:23, of youths; Jer. 2:6, of a land, “untried”; Zech. 11:15, of a shepherd.!
2. dokime (δοκιμή, 1382) means (a) “the process of proving”; it is rendered “experiment” in 2 Cor. 9:13, kjv, rv, “the proving (of you)”; in 8:2, kjv, “trial,” RV, “proof”; (b) “the effect of proving, approval, approvedness,” rv, “probation,” Rom. 5:4 (twice), for kjv, “experience”; kjv and RV, “proof” in 2 Cor. 2:9; 13:3 and Phil. 2:22. See experience, proof.! Cf. dokimos, “approved,” dokimazo, “to prove, approve”; see
APPROVE.
EXPERT
gnostes (γνωστής, 1109), “one who knows” (akin to ginosko, “to know”), denotes “an expert, a connoisseur,” Acts 26:3.! Cf. gnostos, “known.”
EXPIRE
Note: In Acts 7:30, the kjv “were expired” translates the verb pleroo, “to fulfill” (rv).
See fulfill. In Rev. 20:7, the kjv “are expired” translates the verb teleo, “to finish”
(rv). See finish.
EXPLAIN
diasapheo (διασαφέω, 1285), “to make clear, explain fully” (dia “through,”
intensive, and saphes, “clear”), is translated “explain” in Matt. 13:36 rv (kjv, “declare”)
translates phrazo; in 18:31, “told,” of the account of the unforgiving debtor’s doings given by his fellowservants. The preferable rendering would be “they made clear” or “they explained,” suggesting a detailed explanation of the circumstances.!
EXPOUND
1. ektithemi (έκτίθήμι, 1620), “to set out expose” (ek, “out,” tithemi, “to place”), is used (a) literally, Acts 7:21; (b) metaphorically, in the middle voice, to set forth, “expound,” of circumstances, Acts 11:4; of the way of God, 18:26; of the kingdom of God, 28:23.!
2. epiluo (έπιλύω, 1956), primarily, “to loose, release,” a strengthened form of luo,
“to loose,” signifies “to solve, explain, expound,” Mark 4:34, “expounded”; in Acts 19:39, of settling a controversy, RV, “it shall be settled,” for kjv, “it shall be determined.”
See determine.! Cf. epilusis, “an interpretation,” 2 Pet. 1:20.!
3. diermeneuo (διερμήνεύω, 1329), “to interpret fully” (dia “through,” intensive, hermeneuo, “to interpret”); (Eng., “hermeneutics”), is translated, “He expounded” in Luke 24:27, kjv, rv, “interpreted”; in Acts 9:36, “by interpretation,” lit., “being interpreted”; see also 1 Cor. 12:30; 14:5, 13, 27. See interpret.!
For EXPRESS, Heb. 1:3, kjv, see image, No.2
EXPRESSLY
rhetos (ρητως, 4490), meaning “in stated terms” (from rhetos, “stated, specified”; from rheo, or ero, “to say”; cf. rhema, “a word”), is used in 1 Tim. 4:1, “expressly.”!
EXTORT, EXTORTION, EXTORTIONER
A. Verb.
prasso (πράσσω, 4238), “to practice,” has the special meaning “extort” in Luke 3:13, RV (kjv, “exact”). In Luke 19:23 it is translated “required”; it may be that the master, in addressing the slothful servant, uses the word “extort” or “exact” (as in 3:13), in accordance with the character attributed to him by the servant.
B. Nouns.
1. harpage (αρπαγή, 724) denotes “pillage, plundering, robbery, extortion” (akin to harpa o, “to seize, carry off by force,” and harpagmos, “a thing seized, or the act of seizing”; from the root arp, seen in Eng., “rapacious”; an associated noun, with the same
spelling, denoted a rake, or hook for drawing up a bucket); it is translated “extortion” in Matt. 23:25; Luke 11:39, RV, kjv, “ravening”; Heb. 10:34, “spoiling. See ravening, spoiling.! Cf. c. below.
2. pleonexia (πλεονεξία, 4124), “covetousness, desire for advantage,” is rendered “extortion” in 2 Cor. 9:5, rv (kjv and rv marg., “covetousness”). See covet.
C. Adjective.
harpax (αρπαξ, 727), “rapacious” (akin to No. 1), is translated as a noun, “extortioners,” in Luke 18:11; 1 Cor. 5:10-11; 6:10; in Matt. 7:15 “ravening” (of wolves).! In the Sept., Gen. 49:27.!
EYE
1. ophthalmos (οφθαλμός, 3788), akin to opsis, “sight,” probably from a root signifying “penetration, sharpness” (Curtius, Gk. Etym.) (cf. Eng., “ophthalmia,” etc.). is used (a) of the physical organ, e.g., Matt. 5:38; of restoring sight, e.g., Matt. 20:33; of God’s power of vision, Heb. 4:13; 1 Pet. 3:12; of Christ in vision, Rev. 1:14; 2:18; 19:12; of the Holy Spirit in the unity of Godhood with Christ, Rev. 5:6; (b) metaphorically, of ethical qualities, evil, Matt. 6:23; Mark 7:22 (by metonymy, for envy); singleness of motive, Matt. 6:22; Luke 11:34; as the instrument of evil desire, “the principal avenue of temptation,” 1 John 2:16; of adultery, 2 Pet. 2:14; (c) metaphorically, of mental vision, Matt. 13:15; John 12:40; Rom. 11:8; Gal. 3:1, where the metaphor of the “evil eye” is altered to a different sense from that of bewitching (the posting up or placarding of an “eye” was used as a charm, to prevent mischief); by gospel-preaching Christ had been, so to speak, placarded before their “eyes”; the question may be paraphrased, “What evil teachers have been malignly fascinating you?”; Eph. 1:18, of the “eyes of the heart,” as a means of knowledge.
2. omma (ομμα, 3659), “sight,” is used in the plural in Matt. 20:34 (No. 1 is used in v. 33); Mark 8:23 (No. 1 is used in v. 25). The word is more poetical in usage than No. 1, and the writers may have changed the word with a view to distinguishing the simple desire of the blind man from the tender act of the Lord Himself.!
3. trumalia (τρυμαλιά, 5168) is used of the “eye” of a needle, Mark 10:25 (from
trume, “a hole,” truo, “to wear away”).! Cf. trema, “a hole, perforation,” Matt. 19:24
(some texts have trupema, “a hole,” from trupao, “to bore a hole”) and Luke 18:25, as in
the most authentic mss. (some texts have trumalia here).!
EYE (withone)
monophthalmos (μονόφθαλμος, 3442), “oneeyed, deprived of one eye” (monos, “only,” and No. 1, above), is used in the Lord’s warning in Matt. 18:9; Mark 9:47.!
EYE-SALVE
kollourion (κολλούριον, 2854), primarily a diminutive of kollura, and denoting “a coarse bread roll” (as in the Sept. of 1 Kings 12: after v. 24, lines 30, 32, 39; Eng. version, 14:3 !), hence an “eye-salve,” shaped like a roll, Rev. 3:18, of the true knowledge of one’s condition and of the claims of Christ. The word is doubtless an allusion to the Phrygian powder used by oculists in the famous medical school at Laodicea (Ramsay, Cities and Bishoprics of Phrygia, Vol. 1, p. 52).
EYE-SERVICE
ophthalmodoulia (οφθαλμοδουλεία, 3787) denotes “service performed only under
the master’s eye” (ophthalmos, “an eye,” doulos, “a slave”), diligently performed when he is looking, but neglected in his absence, Eph. 6:6 and Col. 3:22.!
EYEWITNESS
1. autoptes (αύτόπτης, 845) signifies “seeing with one’s own eyes” (autos, “self,” and a form, optano, “to see”), Luke 1:2.!
2. epoptes (έπόπτης, 2030), primarily “an overseer” (epi, “over”), then, a “spectator, an eyewitness” of anything, is used in 2 Pet. 1:16 of those who were present at the transfiguration of Christ. Among the Greeks the word was used of those who had attained to the third grade, the highest, of the Eleusinian mysteries, a religious cult at Eleusis, with its worship, rites, festival and pilgrimages; this brotherhood was open to all Greeks.! In the Sept., Esth. 5:1, where it is used of God as the Overseer and Preserver of all things.!
Cf. epopteuo, “to behold,” 1 Pet. 2:12 and 3:2.!
FABLE
muthos (μυθος, 3454) primarily signifies “speech, conversation.” The first syllable comes from a root muU, signifying “to close, keep secret, be dumb”; whence, muo, “to close” (eyes, mouth) and musterion, “a secret, a mystery”; hence, “a story, narrative, fable, fiction” (Eng., “myth”). The word is used of gnostic errors and of Jewish and profane fables and genealogies, in 1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14; of fiction, in 2 Pet. 1:16.!
Muthos is to be contrasted with aletheia, “truth,” and with logos, “a story, a narrative purporting to set forth facts,” e.g., Matt. 28:15, a “saying” (i.e., an account, story, in which actually there is a falsification of facts); Luke 5:15, RV, “report.”
FACE
1. prosopon (πρόσώπον, 4383) denotes “the countenance,” lit., “the part towards the
eyes” (frompros, “towards,” ops, “the eye”), and is used (a) of the “face,” Matt. 6:16-17; 2 Cor. 3:7, 2nd part (kjv, “countenance”); in 2 Cor. 10:7, in the RV, “things that are before your face” (kjv, “outward appearance”), the phrase is figurative of superficial judgment; (b) of the look i.e., the “face,” which by its various movements affords an index of inward thoughts and feelings. e g., Luke 9:51, 53; 1 Pet. 3:12; (c) the presence of a person, the “face” being the noblest part, e.g., Acts 3:13, rv, “before the face of,” kjv, “in the presence of”; 5:41, “presence”; 2 Cor. 2:10, “person”; 1 Thess. 2:17 (first part), “presence”; 2 Thess. 1:9, rv, “face,” kjv, “presence”; Rev. 12:14, “face”; (d) the person himself, e.g., Gal. 1:22; 1 Thess. 2:17 (second part); (e) the appearance one presents by his wealth or poverty, his position or state, Matt. 22:16; Mark 12:14; Gal. 2:6; Jude 16;
(f) the outward appearance of inanimate things, Matt. 16:3; Luke 12:56; 21:35; Acts 17:26.
“To spit in a person’s face” was an expression of the utmost scorn and aversion, e.g., Matt. 26:67 (cf. 27:30; Mark 10:34; Luke 18:32). See appearance.
2. opsis (δψις, 3799) is primarily “the act of seeing”; then, (a) “the face”; of the body of Lazarus, John 11:44; of the “countenance” of Christ in a vision, Rev. 1:16; (b) the “outward appearance” of a person or thing, John 7:24. See appearance.!
Note: The phrase “face to face” translates two phrases in Greek: (1) kata prosopon (kata, “over against,” and No. 1), Acts 25:16; (2) stoma pros stoma, lit., “mouth to
mouth” (stoma, “a mouth”), 2 John 12; 3 John 14. See mouth. (3) For antophthalmo, Acts 27:15, RV has “to face.”
FACTION, FACTIOUS
erithia (or — eia) (έριθεία, 2052) denotes “ambition, self-seeking, rivalry,” self-will being an underlying idea in the word; hence it denotes “party-making.” It is derived, not
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
from eris, “strife,” but from erithos, “a hireling”; hence the meaning of “seeking to win followers,” “factions,” so rendered in the RV of 2 Cor. 12:20, kjv, “strifes”; not improbably the meaning here is rivalries, or base ambitions (all the other words in the list express abstract ideas rather than factions); Gal. 5:20 (ditto); Phil. 1:17 (rv; kjv, v. 16, “contention”); 2:3 (kjv, “strife”); Jas. 3:14, 16 (ditto); in Rom. 2:8 it is translated as an adjective, “factious” (kjv, “contentious”). The order “strife, jealousy, wrath, faction,” is the same in 2 Cor. 12:20 and Gal. 5:20. “Faction” is the fruit of jealousy.f Cf. the synonymous adjective hairetikos, Titus 3:10, causing division (marg., “factious”), not necessarily “heretical,” in the sense of holding false doctrine.f
FADE (away)
A. Verb.
maraino (μαραίνω, 3133) was used (a) to signify “to quench a fire,” and in the passive voice, of the “dying out of a fire”; hence (b) in various relations, in the active voice, “to quench, waste, wear out”; in the passive, “to waste away,” Jas. 1:11, of the “fading” away of a rich man, as illustrated by the flower of the field.f In the Sept., Job 15:30; 24:24.f
B. Adjectives (negative).
1. amarantos ( άμάραντος, 263), “unfading” (a, negative, and A, above), whence the “amaranth,” an unfading flower, a symbol of perpetuity (see Paradise Lost, iii. 353), is used in 1 Pet. 1:4 of the believer’s inheritance, “that fadeth not away.” It is found in various writings in the language of the Koine, e.g., on a gladiator’s tomb; and as a proper name (Moulton and Milligan, vocab.).f
2. amarantinos (άμαράντινος, 262) primarily signifies “composed of amaranth” (see No. 1); hence, “unfading,” 1 Pet. 5:4, of the crown of glory promised to faithful elders.f Cf. rhodinos, “made of roses” (rhodon, “a rose”).
FAIL
A. Verbs.
1. ekleipo (έκλείπω, 1587), “to leave out” (ek, “out,” leipo, “to leave”), used intransitively, means “to leave off, cease, fail”; it is said of the cessation of earthly life, Luke 16:9; of faith, 22:32; of the light of the sun, 23:45 (in the best mss.); of the years of Christ, Heb. 1:12.f
2. epileipo (έπιλείπω, 1952), “not to suffice for a purpose” (epi, over), is said of insufficient time, in Heb. 11:32.f
3. pipto (πίπτω, 4098), “to fall,” is used of the law of God in its smallest detail, in the sense of losing its authority or ceasing to have force, Luke 16:17. In 1 Cor. 13:8 it is used of love (some mss. have ekpipto, “to fall off”). See fall.
Notes: (1) In 1 Cor. 13:8, katargeo, “to reduce to inactivity” (see abolish), in the passive voice, “to be reduced to this condition, to be done away,” is translated “shall fail,” kjv. This, however, misses the distinction between what has been previously said of love and what is here said of prophecies (see No. 3); the rv has “shall be done away”; so also as regards knowledge (same verse). (2) In Heb. 12:15, hustereo, “to come behind, fall short, miss,” is rendered “fail” in the kjv, rv, “falleth short.” (3) In Luke 21:26, apopsucho, lit., “to breathe out life,” hence, “to faint,” is translated “hearts failing,” in the kjv, rv, “fainting.” See faint.!
B. Adjective.
anekleiptos (άνέκλειπτος, 413), “unfailing” (a, negative, and A, No. 1), is rendered “that faileth not,” in Luke 12:33.! In a Greek document dated A.D. 42, some contractors undertake to provide “unfailing” heat for a bath during the current year (Moulton and Milligan, Vocab).!
FAIN
1. boulomai (βούλομαι, 1014), “to will deliberately, wish, desire, be minded,” implying the deliberate exercise of volition (contrast No. 3), is translated “would fain” in Philem. 13 (in the best mss.). See disposed.
2. epithumeo (έπιθυμέω, 1937), “to set one’s heart upon, desire,” is translated “would fain” in Luke 15:16, of the Prodigal Son. See desire.
3. thelo (θέλω, 2309), “to wish, to design to do anything,” expresses the impulse of the will rather than the intention (see No. 1); the RV translates it “would fain” in Luke 13:31, of Herod’s desire to kill Christ, kjv, “will (kill)”; in 1 Thess. 2:18, of the desire of the missionaries to return to the church in Thessalonica. See disposed.
Note: In Acts 26:28, in Agrippa’s statement to Paul, the RV rendering is “with but little persuasion thou wouldest fain make me a Christian.” The lit. rendering is “with (or in) little (labor or time) thou art persuading me so as to make (me) a Christian.” There is no verb for “wouldest” in the original, but it brings out the sense.
FAINT
1. ekluo (έκλύω, 1590) denotes (a) “to loose, release” (ek, “out,” luo, “to loose”); (b) “to unloose,” as a bow-string, “to relax,” and so, “to enfeeble,” and is used in the passive voice with the significance “to be faint, grow weary,” (1) of the body, Matt. 15:32; (some mss. have it in 9:36); Mark 8:3; (2) of the soul, Gal. 6:9 (last clause), in discharging responsibilities in obedience to the Lord; in Heb. 12:3, of becoming weary in the strife against sin; in v. 5, under the chastening hand of God.! It expresses the opposite of
anazonnumi, “to gird up,” 1 Pet. 1:13.!
2. enkakeo or ekkakeo (έκκακέω, 1573), “to lack courage, lose heart, be
fainthearted” (en, “in,” kakos, “base”), is said of prayer, Luke 18:1; of gospel ministry, 2 Cor. 4:1, 16; of the effect of tribulation, Eph. 3:13; as to well doing, 2 Thess. 3:13, “be not weary” (kjv marg., “fain not”). Some mss. have this word in Gal. 6:9 (No. 1).!
3. kamno (κάμνω, 2577) primarily signified “to work”; then, as the effect of continued labor, “to be weary”; it is used in Heb. 12:3, of becoming “weary” (see also No. 1), RV, “wax not weary”; in Jas. 5:15, of sickness; some mss. have it in Rev. 2:3, kjv, “hast (not) fainted,” rv, “grown weary.” See sick, weary.!
Note: For apopsucho, Luke 21:26, rv, see fail, Note (3).!
FAINTHEARTED
oligopsuchos (ολιγόψυχος, 3642), lit., “small-souled” (oligos, “small,” psuche, “the soul”), denotes “despondent”; then, “fainthearted,” 1 Thess. 5:14, rv, for the incorrect kjv, “feeble-minded.” ! In the Sept., similarly, in a good sense, Isa. 57:15, “who giveth endurance to the fainthearted,” for rv, “to revive the spirit of the humble”; in a bad sense, Prov. 18:14, “who can endure a fainthearted man?”
FAIR
1. asteios (άστειος, 791), lit., “of the city” (from astu, “a city”; like Lat. urbanus,
from urbs, “a city”; Eng., “urbane”; similarly, “polite,” from polis, “a town”), hence,
“fair, elegant” (used in the papyri writings of clothing), is said of the external form of a child, Acts 7:20, of Moses “(exceeding) fair,” lit., “fair to God”; Heb. 11:23 (RV, “goodly,” kjv, “proper”). See beautiful, goodly, Note.!
2. eudia (εύδία, 2105) denotes “fair weather,” Matt. 16:2, from eudios, “calm”; from eu, “good,” and dios, “divine,” among the pagan Greeks, akin to the name for the god Zeus, or Jupiter. Some would derive Dios and the Latin deus (god) and dies (day) from a root meaning “bright.” Cf. the Latin sub divo, “under a bright, open sky.”!
3. kalos (καλός, 2570), “beautiful, fair, in appearance,” is used as part of the proper name, Fair Havens, Acts 27:8. See better, good.
Notes: (1) In Rom. 16:18 eulogia, which generally signifies “blessing,” is used in its more literal sense, “fair speech,” i.e., a fine style of utterance, giving the appearance of reasonableness.
(2) In Gal. 6:12 the verb euprosopeo, “to look well,” lit., “to be fair of face” (eu,
“well,” and prosopon, “a face”), signifies “to make a fair or plausible show,” used there metaphorically of making a display of religious zeal.
FAITH
pistis (πίστις, 4102), primarily, “firm persuasion,” a conviction based upon hearing
(akin to peitho, “to persuade”), is used in the NT always of “faith in God or Christ, or things spiritual.”
The word is used of (a) trust, e.g., Rom. 3:25 [see Note (4) below]; 1 Cor. 2:5; 15:14, 17; 2 Cor. 1:24; Gal. 3:23 [see Note (5) below]; Phil. 1:25; 2:17; 1 Thess. 3:2; 2 Thess. 1:3; 3:2; (b) trust-worthiness, e.g., Matt. 23:23; Rom. 3:3, RV, “the faithfulness of God”; Gal. 5:22 (rv, “faithfulness”); Titus 2:10, “fidelity”; (c) by metonymy, what is believed, the contents of belief, the “faith,” Acts 6:7; 14:22; Gal. 1:23; 3:25 [contrast 3:23, under
(a)]; 6:10; Phil. 1:27; 1 Thess. 3:10; Jude 3, 20 (and perhaps 2 Thess. 3:2); (d) a ground for “faith,” an assurance, Acts 17:31 (not as in kjv, marg., “offered faith”); (e) a pledge of fidelity, plighted “faith,” 1 Tim. 5:12.
The main elements in “faith” in its relation to the invisible God, as distinct from “faith” in man, are especially brought out in the use of this noun and the corresponding
verb, pisteuo; they are (1) a firm conviction, producing a full acknowledgement of God’s revelation or truth, e.g., 2 Thess. 2:11-12; (2) a personal surrender to Him, John 1:12; (3) a conduct inspired by such surrender, 2 Cor. 5:7. Prominence is given to one or other of these elements according to the context. All this stands in contrast to belief in its purely natural exercise, which consists of an opinion held in good “faith” without necessary reference to its proof. The object of Abraham’s “faith” was not God’s promise (that was the occasion of its exercise); his “faith” rested on God Himself, Rom. 4:17, 20-21. See ASSURANCE, BELIEF, FAITHFULNESS, FIDELITY.
Notes: (1) In Heb. 10:23, elpis, “hope,” is mistranslated “faith” in the kjv (rv,
“hope”). (2) In Acts 6:8 the most authentic mss. have charis, “grace,” rv, forpistis,
“faith.” (3) In Rom. 3:3, rv, apistia, is rendered “want of faith,” for kjv, “unbelief” (so
translated elsewhere). See unbelief. The verb apisteo in that verse is rendered “were without faith,” RV, for kjv, “did not believe.” (4) In Rom. 3:25, the kjv wrongly links “faith” with “in His blood,” as if “faith” is reposed in the blood (i.e., the death) of Christ;
the en is instrumental; “faith” rests in the living Person; hence the RV rightly puts a comma after “through faith,” and renders the next phrase “by His blood,” which is to be connected with “a propitiation.” Christ became a propitiation through His blood (i.e., His death in expiatory sacrifice for sin). (5) In Gal. 3:23, though the article stands before “faith” in the original, “faith” is here to be taken as under (a) above, and as in v. 22, and not as under (c), “the faith”; the article is simply that of renewed mention. (6) For the difference between the teaching of Paul and that of James, on “faith” and works, see
Notes on Galatians, by Hogg and Vine, pp. 117-119.
FAITH (of little)
oligopistos (ολιγόπιστος, 3640), lit., “little of faith” (oligos, “little,”pistis, “faith”), is used only by the Lord, and as a tender rebuke, for anxiety, Matt. 6:30 and Luke 12:28; for fear, Matt. 8:26; 14:31; 16:8.!
faithful, faithfully, faithless
1. pistos (πιστός, 4103), a verbal adjective, akin to peitho (see faith), is used in two senses, (a) passive, “faithful, to be trusted, reliable,” said of God, e.g., 1 Cor. 1:9; 10:13;
2 Cor. 1:18 (kjv, “true”); 2 Tim. 2:13; Heb. 10:23; 11:11; 1 Pet. 4:19; 1 John 1:9; of Christ, e.g., 2 Thess. 3:3; Heb. 2:17; 3:2; Rev. 1:5; 3:14; 19:11; of the words of God, e.g., Acts 13:34, “sure”; 1 Tim. 1:15; 3:1 (kjv, “true”); 4:9; 2 Tim. 2:11; Titus 1:9; 3:8; Rev. 21:5; 22:6; of servants of the Lord, Matt. 24:45; 25:21, 23; Acts 16:15; 1 Cor. 4:2, 17; 7:25; Eph. 6:21; Col. 1:7; 4:7, 9; 1 Tim. 1:12; 3:11; 2 Tim. 2:2; Heb. 3:5; 1 Pet. 5:12; 3 John 5; Rev. 2:13; 17:14; of believers, Eph. 1:1; Col. 1:2; (b) active, signifying “believing, trusting, relying,” e.g., Acts 16:1 (feminine); 2 Cor. 6:15; Gal. 3:9 seems best taken in this respect, as the context lays stress upon Abraham’s “faith” in God, rather than upon his “faithfulness.” In John 20:27 the context requires the active sense, as the Lord is reproaching Thomas for his want of “faith.” See No. 2.
With regard to believers, they are spoken of sometimes in the active sense, sometimes in the passive, i.e., sometimes as believers, sometimes as “faithful.” See Lightfoot on Galatians, p. 155.
Note: In 3 John 5 the RV has “thou doest a faithful work,” for kjv, “thou doest faithfully.” The lit. rendering is “thou doest (poieo) a faithful thing, whatsoever thou workest (ergazo).” That would not do as a translation. To do a “faithful” work is to do what is worthy of a “faithful” man. The kjv gives a meaning but is not exact as a translation. Westcott suggests “thou makest sure (piston) whatsoever thou workest” (i.e., it will not lose its reward). The change betweenpoieo, “to do,” and ergazo, “to work,” must be maintained. Cf. Matt. 26:10 (ergazo and ergon).
2. apistos (άπιστος, 571) is used with meanings somewhat parallel to No. 1; (a)
“untrustworthy” (a, negative, and No. 1), not worthy of confidence or belief, is said of things “incredible,” Acts 26:8 (b) “unbelieving, distrustful,” used as a noun, “unbeliever,” Luke 12:46; 1 Tim. 5:8 (RV, for kjv, “infidel”); in Titus 1:15 and Rev. 21:8, “unbelieving”; “faithless” in Matt. 17:17; Mark 9:19; Luke 9:41; John 20:27. The word is most frequent in 1 and 2 Corinthians. See believe, incredible, infidel, unbeliever, UNFAITHFUL. (In the Sept., Prov. 17:6; 28:25; Isa. 17:10.!).
FAITHFULNESS
Note: This is not found in the kjv. The RV corrects the kjv “faith” to “faithfulness” in Rom. 3:3; Gal. 5:22. See faith.
FALL, FALLEN, FALLING, FELL
A. Nouns.
1.ptosis (πτώσις, 4431); “a fall” (akin to B, No. 1), is used (a) literally, of the “overthrow of a building,” Matt. 7:27; (b) metaphorically, Luke 2:34, of the spiritual “fall” of those in Israel who would reject Christ; the word “again” in the kjv of the next clause is misleading; the “rising up” (RV) refers to those who would acknowledge and receive Him, a distinct class from those to whom the “fall” applies. The “fall” would be irretrievable, cf. (a); such a lapse as Peter’s is not in view.!
2. paraptoma (παράπτώμα, 3900), primarily “a false step, a blunder” (para, “aside,”
pipto, “to fall”), then “a lapse from uprightness, a sin, a moral trespass, misdeed,” is translated “fall” in Rom. 11:11-12, of the sin and “downfall” of Israel in their refusal to acknowledge God’s claims and His Christ; by reason of this the offer of salvation was made to Gentiles; cf.ptaio, “to stumble,” in v. 11. See fault, offense, sin, trespass.
3. apostasia (άποστασία, 646), “a defection, revolt, apostasy,” is used in the NT of religious apostasy; in Acts 21:21, it is translated “to forsake,” lit., “thou teachest apostasy from Moses.” In 2 Thess. 2:3 “the falling away” signifies apostasy from the faith. In papyri documents it is used politically of rebels.! Note: For “mighty fall,” Rev. 18:21, rv, see VIOLENCE.
B. Verbs.
1. pipto (πίπτώ, 4098), “to fall,” is used (a) of descent, to “fall” down from, e.g.,
Matt. 10:29; 13:4; (b) of a lot, Acts 1:26; (c) of “falling” under judgment, Jas. 5:12 (cf. Rev. 18:2, rv); (d) of persons in the act of prostration, to prostrate oneself, e.g., Matt. 17:6; John 18:6; Rev. 1:17; in homage and worship, e.g., Matt. 2:11; Mark 5:22; Rev. 5:14; 19:4; (e) of things, “falling” into ruin, or failing, e.g., Matt. 7:25; Luke 16:17, RV, “fall,” for kjv, “fail”; Heb. 11:30; (f), of “falling” in judgment upon persons, as of the sun’s heat, Rev. 7:16, RV, “strike,” kjv, “light”; of a mist and darkness, Acts 13:11 (some mss. have epipipto); (g) of persons, in “falling” morally or spiritually, Rom. 14:4; 1 Cor. 10:8, 12; Rev. 2:5 (some mss. have No. 3 here). See fail, light (upon), strike.
2. apopipto (άποπίπτω, 634), “to fall from” (apo, “from”), is used in Acts 9:18, of the scales which “fell” from the eyes of Saul of Tarsus.f
3. ekpipto (έκπίπτω, 1601), “to fall out of” (ek, “out,” and No. 1), “is used in the NT, literally, of flowers that wither in the course of nature, Jas. 1:11; 1 Pet. 1:24; of a ship not under control, Acts 27:17, 26, 29, 32; of shackles loosed from a prisoner’s wrist, 12:7; figuratively, of the word of God (the expression of His purpose), which cannot “fall” away from the end to which it is set, Rom. 9:6; of the believer who is warned lest he “fall” away from the course in which he has been confirmed by the Word of God, 2 Pet. 3:17.”* So of those who seek to be justified by law, Gal. 5:4, “ye are fallen away from grace.” Some mss. have this verb in Mark 13:25, for No. 1; so in Rev. 2:5. See cast, EFFECT.f
4. empipto (έμπίπτω, 1706), “to fall into, or among” (en, “in,” and No. 1), is used (a) literally, Matt. 12:11; Luke 6:39 (some mss. have No. 1 here); 10:36; some mss. have it in 14:5; (b) metaphorically, into condemnation, 1 Tim. 3:6; reproach, 3:7; temptation and snare, 6:9; the hands of God in judgment, Heb. 10:13.f
5. epipipto (έπιπίπτω, 1968), “to fall upon” (epi, “upon,” and No. 1), is used (a) literally, Mark 3:10, “pressed upon”; Acts 20:10, 37; (b) metaphorically, of fear, Luke 1:12; Acts 19:17; Rev. 11:11 (No. 1, in some mss.); reproaches, Rom. 15:3; of the Holy Spirit, Acts 8:16; 10:44; 11:15.
Note: Some mss. have this verb in John 13:25; Acts 10:10; 13:11. See PRESS.f
6. katapipto (καταπίπτω, 2667), “to fall down” (kata, “down,” and No. 1), is used in Luke 8:6 (in the best mss.); Acts 26:14; 28:6.f
7.parapipto (παραπίπτω, 3895), akin to A, No. 2, properly, “to fall in one’s way”
(para, “by”), signifies “to fall away” (from adherence to the realities and facts of the faith), Heb. 6:6.f
8. peripipto (περιπίπτω, 4045), “to fall around” (peri, “around”), hence signifies to “fall” in with, or among, to light upon, come across, Luke 10:30, “among (robbers)”;
Acts 27:41, kjv, “falling into,” RV, “lighting upon,” a part of a shore; Jas. 1:2, into temptation (i.e., trials). See light (to 1. upon).f In the Sept., Ruth 2:3; 2 Sam. 1:6; Prov. 11:5.f
9. prospipto (προσπίπτω, 4363), “to fall towards anything” (pros, “towards”), “to strike against,” is said of “wind,” Matt. 7:25; it also signifies to “fall” down at one’s feet, “fall” prostrate before, Mark 3:11; 5:33; 7:25; Luke 5:8; 8:28, 47; Acts 16:29.f
10. hustereo (ύστερέω, 5302), “to come late, to be last, behind, inferior,” is translated “falleth short” in Heb. 12:15, RV, for kjv, “fail,” and “fall short” in Rom. 3:23, for kjv, “come short,” which, in view of the preceding “have,” is ambiguous, and might be taken as a past tense. See behind.
11. epiballo (έπιβάλλω, 1911), “to cast upon” (epi, “on,” ballo, “to throw”), also signifies to “fall” to one’s share, Luke 15:12, “that falleth.” The phrase is frequently found in the papyri documents as a technical formula. See cast, A, No. 7.
12. erchomai (έρχομαι, 2064), “to come,” is translated “have fallen out,” in Phil.
1:12, of the issue of circumstances. See come.
13. ginomai (γίνομαι, 1096), “to become,” is translated “falling” (headlong) in Acts 1:18. See Note (1) below. See become.
14. aphistemi (άφίστήμι, 868), when used intransitively, signifies “to stand off’ (apo,
“from,” histemi, “to stand”), “to withdraw from”; hence, “to fall away, to apostatize,” 1 Tim. 4:1, RV, “shall fall away,” for kjv, “shall depart”; Heb. 3:12, RV, “falling away.”
See depart, No. 20.
15. parabaino (παραβαίνω, 3845), “to transgress, fall” (para, “away, across,” baino, “to go”), is translated “fell away” in Acts 1:25, RV, for kjv, “by transgression fell.” See TRANSGRESS.
16. katabaino (καταβαίνω, 2597) denotes “to come (or fall) down,” Luke 22:44; in Rev. 16:21, “cometh down,” rv. See come, descend.
Notes: (1) In Rev. 16:2, ginomai, “to become,” is translated “it became,” rv, for kjv, “there fell.” (2) In 2 Pet. 1:10, ptaio, “to stumble,” is translated “stumble,” rv, for kjv, “fall.” (3) In Rom. 14:13, skandalon, “a snare, a means of doing wrong,” is rendered “an
occasion of falling,” rv, for kjv “an occasion to fall.” (4) Koimao, in the middle voice, signifies “to fall asleep,” Matt. 27:52, rv, “had fallen asleep,” for kjv, “slept.” See asleep. (5) In Acts 27:34, apollumi, “to perish,” is translated “shall ... perish,” rv, for kjv, “shall ... fall.” (6) In Jude 24 the adjective aptaistos, “without stumbling, sure footed” (a, negative, and ptaio, “to stumble”), is translated “from stumbling,” rv, for kjv, “from falling.” (7) In Acts 1:18 the phrase prenes, headlong, with the aorist
participle of ginomai, “to become,” “falling headlong.” lit., “having become headlong,” is used of the suicide of Judas Iscariot. Some would render the word (it is a medical term) “swollen,” (as connected with a form of the verb pimpremi, “to burn”), indicating the
condition of the body of certain suicides. (8) In Acts 20:9, kjv, kataphero, “to bear down,” is translated “being fallen into” (RV, “borne down”), and then “he sunk down”
(RV, ditto), the first of gradual oppression, the second (the aorist tense) of momentary
effect. (9) In Acts 19:35 diopetes, from dios, “heaven,” pipto, “to fall,” i.e., “fallen” from the sky, is rendered “image which fell down from Jupiter” (RV marg., “heaven”).
FALSE, FALSEHOOD, FALSELY
A. Adjectives.
1. pseudes (ψευδής, 5571), is used of “false witnesses,” Acts 6:13; “false apostles,” Rev. 2:2, RV, “false,” kjv, “liars”; Rev. 21:8, “liars.”!
Note: For compound words with this adjective, see apostle, brethren, christ,
PROPHET, WITNESS.
2. pseudonumos (ψευδώνυμος, 5581), “under a false name” (No. 1, and onoma, “a name”; Eng., “pseudonym”), is said of the knowledge professed by the propagandists of various heretical cults, 1 Tim. 6:20.!
B. Noun.
pseudos (ψευδος, 5579), “a falsehood” (akin to A, No. 1), is so translated in Eph.
4:25, RV (kjv, “lying”); in 2 Thess. 2:9, “lying wonders” is lit. “wonders of falsehood,”
i.e., wonders calculated to deceive; it is elsewhere rendered “lie,” John 8:44; Rom. 1:25;
2 Thess. 2:11; 1 John 2:21, 27; Rev. 14:5, RV; 21:27; 22:15. See guile, lie.!
C. Verb.
pseudo (ψεύδομαι, 5574), “to deceive by lies,” is used in the middle voice, translated “to say ... falsely,” in Matt. 5:11; it is elsewhere rendered “to lie,” Acts 5:3-4; Rom. 9:1;
2 Cor. 11:31; Gal. 1:20; Col. 3:9; 1 Tim. 2:7. See lie.
FAME
A. Noun.
pheme (φήμη, 5345) originally denoted “a divine voice, an oracle”; hence, “a saying
or report” (akin to phemi, “to say,” from a root meaning “to shine, to be clear”; hence,
Lat., fama, Eng., “fame”), is rendered “fame” in Matt. 9:26 and Luke 4:14.!
Notes: (1) In Luke 5:15, RV, logos, “a word, report, account,” is translated “report,”
for kjv, “fame.” See report. (2) Akoe, “a hearing,” is translated “report” in the rv of
Matt. 4:24; 14:1; Mark 1:28, for kjv, “fame.” See ear, No. 3. HEARING. (3) Echos, “a noise, report, sound,” is translated “rumor,” in the RV of Luke 4:37, for kjv, “fame”; “sound” in Acts 2:2; Heb. 12:19. See rumor, sound.!
B. Verb.
diaphemizo (διαφημίζω, 1310) signifies “to spread abroad a matter,” Matt. 28:15,
rv; Mark 1:45, rv (from dia, “throughout,” andphemi, “to say”); hence, “to spread abroad one’s fame,” Matt. 9:31. All the passages under this heading relate to the testimony concerning Christ in the days of His flesh.!
FAMILY
1. oikos (οικος, 3624) signifies (a) “a dwelling, a house” (akin to oikeo, to dwell); (b) “a household, family,” translated “family” in 1 Tim. 5:4, RV, for kjv, “at home.” See HOME, HOUSE, HOUSEHOLD, TEMPLE.
2. patria (πατριά, 3965), primarily “an ancestry, lineage,” signifies in the NT “a family or tribe” (in the Sept. it is used of related people, in a sense wider than No. 1, but narrower thanphule, “a tribe,” e.g., Exod. 12:3; Num. 32:28); it is used of the “family” of David, Luke 2:4, RV, for kjv, “lineage”; in the wider sense of “nationalities, races,” Acts 3:25, RV, “families,” for kjv, “kindreds”; in Eph. 3:15, RV, “every family,” for kjv, “the whole family,” the reference being to all those who are spiritually related to God the Father, He being the Author of their spiritual relationship to Him as His children, they being united to one another in “family” fellowship (patria is akin to pater, “a father”); Luther’s translation, “all who bear the name of children,” is advocated by Cremer, p. 474. The phrase, however, is lit., “every family.”! See kindred.!
FAMINE
limos (λιμός, 3042) is translated “hunger” in Luke 15:17; 2 Cor. 11:27; elsewhere it signifies “a famine,” and is so translated in each place in the RV; the kjv has the word “dearth” in Acts 7:11 and 11:28, and “hunger” in Rev. 6:8; the RV “famine” is preferable there; see Matt. 24:7; Mark 13:8; Luke 4:25; 15:14; 21:11; Rom. 8:35; Rev. 18:8. See hunger.!
FAN
ptuon (πτύον, 4425) denotes “a winnowing shovel or fan,” with which grain is thrown up against the wind, in order to separate the chaff, Matt. 3:12; Luke 3:17.!
FAR
A. Adjective.
makros (μακρός, 3117) is used (a) of space and time, long, said of prayers (in some mss., Matt. 23:14), Mark 12:40; Luke 20:47; (b) of distance, “far, far” distant, Luke 15:13; 19:12. See long.!
B. Adverbs.
1. makran (μακράν, 3112), properly a feminine form of the adjective above, denotes “a long way, far,” (a) literally, Matt. 8:30, RV, “afar off.” Luke 7:6; 15:20, RV, “afar off’; John 21:8; Acts 17:27; 22:21; (b) metaphorically, “far (from the kingdom of God),” Mark 12:34; in spiritual darkness, Acts 2:39; Eph. 2:13, 17. See afar.!
2. makrothen (μακρόθεν, 3113), from “far” (akin to No. 1), Mark 8:3: see afar.
3. porro (πόρρω, 4206) is used (a) literally, Luke 14:32, “a great way off”; the
comparative degreeporroteron, “further,” is used in 24:28; (b) metaphorically, of the
heart in separation from God, Matt. 15:8; Mark 7:6. See further, way.! Cf. porrothen, “afar off’; see afar.
Notes: (1) In Matt. 16:22, Peter’s word to the Lord “be it far from Thee” translates the phrase hileos soi, lit., “(God be) propitious to Thee,” rv, marg., “God have mercy on Thee.” Some would translate it “God avert this from Thee!” Others render it “God forbid!” Luther’s translation is “spare Thyself.” Lightfoot suggests “Nay, verily!” or “Away with the thought!” It was the vehement and impulsive utterance of Peter’s horrified state of mind. Hileos signifies “propitious, merciful,” Heb. 8:12. See mercy,
C.! (2) In Luke 22:51, “thus far” translates the phrase heos toutou, lit., “unto this.” (3) In
Gal. 6:14 the rv, “far be it” translates the phrase megenoito, lit., “let it not be,” elsewhere translated idiomatically “God forbid,” e.g., Luke 20:16. See forbid. (4) In Heb. 7:15 the kjv “far more” translatesperissoteron, rv, “more abundantly”; see abundant. (5) In the following the verb apodemeo, “to go abroad,” is rendered, in the kjv, “to go into a far country,” RV, “to go into another country,” Matt. 21:33; 25:14; Mark 12:1; in Matt. 25:15, RV, “he went on his journey” (kjv, “took etc.”). In Luke 15:13 the kjv and RV have “took (his) journey into a far country”; in Luke 20:9, RV, “another country,” for kjv, “a far country.”! The adjective apodemos in Mark 13:34 is rendered in the kjv, “taking a far journey,” RV, “sojourning in another country.” See journey.! (6) In 2 Cor. 4:17 the phrase kath huperbolen is translated “more and more,” rv, for kjv, “a far more.” (7) In the following, heos, used as a preposition, is translated “as far as” in the rv, for different words in the kjv; Acts 17:14, in the best mss., instead of hos, which the kjv renders “as it were”; 17:15, “unto”; 23:23, “to.” Both versions have “as far as” in 11:19, 22; in Luke 24:50, the RV has “until they were over against,” for kjv, “as far as to.” (8) In Rev. 14:20, the preposition apo, “from,” is translated “as far as” in the rv, for kjv, “by the space of.”
FARE, FAREWELL
1. euphraino (εύφραίνώ, 2165), in the active voice, signifies “to cheer, gladden,” 2 Cor. 2:2; in the passive, “to rejoice, make merry”; translated “faring sumptuously” in Luke 16:19, especially of food (RV, marg., “living in mirth and splendor”). See glad, MERRY, REJOICE.
2. rhonnumi (ρώννυμι, 4517), “to strengthen, to be strong,” is used in the imperative mood as a formula at the end of letters, signifying “Farewell,” Acts 15:29; some mss. have it in 23:30 (the RV omits it, as do most Versions).!
3. echo (εχώ, 2192), “to have,” is used idiomatically in Acts 15:36, RV, “(how) they fare,” kjv, “how they do.”
4. chairo (χαίρώ, 5463), “to joy, rejoice, be glad,” is used in the imperative mood in salutations, (a) on meeting, “Hail,” e.g., Matt. 26:49; or with lego, “to say, to give a greeting,” 2 John 11; in letters, “greeting,” e.g., Acts 15:23; (b) at parting, the underlying thought being joy, 2 Cor. 13:11 (RV, marg., “rejoice”); (c) on other occasions, see the RV marg. in Phil. 3:1; 4:4. See glad, greeting, No. 2, hail, joy, joyfully.
Note: As “farewell” is inadequate to express chairo, which always conveys the thought of joy or cheer, (b) properly comes under (c).
5. apotasso (άποτάσσομαι, 657) primarily denotes “to set apart”; then, in the middle voice, (a) “to take leave of, bid farewell to,” Mark 6:46, “had taken leave of”; cf. Acts 18:18, 21; 2 Cor. 2:13 (in these three verses, the verb may signify to give final instructions to); Luke 9:61, “to bid farewell”; (b) “to forsake,” Luke 14:33. In the papyri, besides saying goodbye, the stronger meaning is found of getting rid of a person (Moulton and Milligan). See forsake, leave (take), renounce, send (away).!
Note: For aspazomai, “to bid farewell,” see leave (C), No. 2.
FARM
agros (άγρός, 68) denotes (a) “a field” (cf Eng., “agriculture”), e.g., Matt. 6:28; (b) “the country,” e.g., Mark 15:21, or, in the plural, “country places, farms,” Mark 5:14; 6:36, 56; Luke 8:34; 9:12; (c) “a piece of ground,” e.g., Mark 10:29; Acts 4:37; “a farm,” Matt. 22:5. See country, field, ground, land.
Note: For the synonymous word chora, “a country, land,” see country. Moulton and
Milligan point out that agros is frequent in the Sept., and in the Synoptic Gospels, but
that Luke uses chora especially, and that possibly agros was a favorite word with translators from Hebrew and Aramaic.
For FARTHER SIDE, Mark 10:1, see beyond, No. 2
FARTHING
1. assarion (άσσάριον, 787), a diminutive of the Latin as, was one-tenth of a
drachma, or one-sixteenth of a Roman denarius, i.e., about three farthings, Matt. 10:29; Luke 12:6.!
2. kodrantes (κοδράντης, 2835) was the Latin quadrans, “the fourth part of an as” (see No. 1), about two thirds of a farthing, Matt. 5:26; Mark 12:42.!
FASHION
A. Nouns.
1. eidos (είδος, 1491), “that which is seen, an appearance,” is translated “fashion” in Luke 9:29, of the Lord’s countenance at the Transfiguration. See appearance, and Note under image, No. 1.
2. prosopon (πρόσωπον, 4383), “the face, countenance,” is translated “fashion” in Jas. 1:11, of the flower of grass. See countenance. Cf. v. 24, “what manner of man,” which translates hopoios, “of what sort.”
3. schema (σχημα, 4976), “a figure, fashion” (akin to echo, “to have”), is translated “fashion” in 1 Cor. 7:31, of the world, signifying that which comprises the manner of life, actions, etc. of humanity in general; in Phil. 2:8 it is used of the Lord in His being found “in fashion” as a man, and signifies what He was in the eyes of men, “the entire outwardly perceptible mode and shape of His existence, just as the preceding words
morphe, “form,” and homoioma, “likeness,” describe what He was in Himself as Man” (Gifford on the Incarnation, p. 44). “Men saw in Christ a human form, bearing, language, action, mode of life . in general the state and relations of a human being, so that in the entire mode of His appearance He made Himself known and was recognized as a man” (Meyer).
4. tupos (τύπος, 5179), “a type, figure, example,” is translated “fashion” in the kjv of Acts 7:44, rv, “figure,” said of the tabernacle. See ensample.
B. Adverb.
houtos (οΰτω, 3779), “thus, so, in this way,” is rendered “on this fashion” in Mark 2:12. See even, No. 5, likewise, manner, so, thus, what.
C. Verbs.
1. metaschematizo (μετασχηματίζω, 3345), “to change in fashion or appearance”
(meta, “after,” here implying change, schema, see A, No. 3), is rendered “shall fashion anew” in Phil. 3:21, rv; kjv, “shall change,” of the bodies of believers as changed or raised at the Lord’s return; in 2 Cor. 11:13, 14, 15, the RV uses the verb “to fashion oneself,” for kjv, to transform, of Satan and his human ministers, false apostles; in 1 Cor. 4:6 it is used by way of a rhetorical device, with the significance of transferring by a figure. See change, transform.!
2. suschematizo (συσχήματίζω, 4964), “to give the same figure or appearance as, to
conform to” (sun, “with,” schema, cf. No. 1), used in the passive voice, signifies “to fashion oneself, to be fashioned,” Rom. 12:2, RV, “be not fashioned according to,” for kjv, “be not conformed to”; 1 Pet. 1:14, “(not) fashioning yourselves.” See conformed.!
Note: In Rom. 12:2 being outwardly “conformed” to the things of this age is contrasted with being “transformed” (or transfigured) inwardly by the renewal of the thoughts through the Holy Spirit’s power. A similar distinction holds good in Phil. 3:21; the Lord will “fashion anew,” or change outwardly, the body of our humiliation, and
“conform” it in its nature (summorphos) to the body of His glory.
D. Adjective.
summorphos (συμμορφός, 4832), “having like form with” (sun, “with,” morphe, “form”), is used in Rom. 8:29 and Phil. 3:21 (kjv, “fashioned,” RV, “conformed”). See conform.!
FAST, FASTING
A. Nouns.
1. nesteia (νήστεία, 3521), “a fasting, fast” (from ne, a negative prefix, and esthio, “to eat”), is used (a) of voluntary abstinence from food, Luke 2:37; Acts 14:23 (some mss. have it in Matt. 17:21 and Mark 9:29); “fasting” had become a common practice among Jews, and was continued among Christians; in Acts 27:9, “the Fast” refers to the Day of Atonement, Lev. 16:29; that time of the year would be one of dangerous sailing; (b) of involuntary abstinence (perhaps voluntary is included), consequent upon trying circumstances, 2 Cor. 6:5; 11:27.!
2. nestis (νήστις, 3523), “not eating” (see No. 1), “fasting,” is used of lack of food, Matt. 15:32; Mark 8:3.!
Note: Asitia, Acts 27:21, means “without food” (not through lack of supplies), i.e., abstinence from food. See abstinence, and cf. C, below.
B. Verb.
nesteuo (νήστεύω, 3522), “to fast, to abstain from eating” (akin to A, Nos. 1 and 2), is used of voluntary “fasting,” Matt. 4:2; 6:16, 17, 18; 9:14, 15; Mark 2:18, 19, 20; Luke 5:33, 34, 35; 18:12; Acts 13:2, 3. Some of these passages show that teachers to whom scholars or disciples were attached gave them special instructions as to “fasting.” Christ taught the need of purity and simplicity of motive.
The answers of Christ to the questions of the disciples of John and of the Pharisees reveal His whole purpose and method. No doubt He and His followers observed such a fast as that on the Day of Atonement, but He imposed no frequent “fasts” in addition. what He taught was suitable to the change of character and purpose which He designed for His disciples. His claim to be the Bridegroom, Matt. 9:15, and the reference there to the absence of “fasting,” virtually involved a claim to be the Messiah (cf. Zech. 8:19).! Some mss. have the verb in Acts 10:30.
C. Adjective.
asitos (ασιτος, 777), “without food” (a, negative, sitos, “corn, food”), is used in Acts 27:33, “fasting.” Cf. asitia, Note under A, No. 2.f
FAST (to make)
asphalizo (άσφαλίζω, 805), “to make secure, safe, firm” (akin to asphales, “safe”),
(a, negative, and sphallo, “to trip up”), is translated “make ... fast,” in Acts 16:24, of prisoners’ feet in the stocks. In Matt. 27:64, 65, 66, it is rendered “to make sure.” See SURE.f
Note: For HOLD (fast) and STAND (fast), see hold and stand, No. 7.
fasten
1. atenizo (άτενίζω, 816), from atenes, “strained, intent,” and teino, “to stretch,
strain” (from a root ten — , seen in Eng., “tension, tense,” etc.), signifies “to look fixedly, gaze, fasten one’s eyes upon,” and is found twelve times in the writings of Luke (ten in the Acts), out of its fourteen occurrences. It always has a strongly intensive meaning, and is translated “to fasten the eyes upon” in the kjv and RV in Luke 4:20; Acts 3:4; 11:6; so in the RV, where the kjv has different renderings, in Acts 6:15 (for kjv, “looking steadfastly”); 10:4 (“looked”); 13:9 (“set his eyes”); 14:9 (“steadfastly beholding”). In Acts 7:55, both have “looked up steadfastly.” In the following the RV also varies the translation, Luke 22:56; Acts 1:10; 3:12; 23:1; 2 Cor. 3:7, 13. See behold, LOOK.f
2. kathapto (καθάπτω, 2510), “to fasten on, lay hold of, attack,” is used of the serpent which fastened on Paul’s hand, Acts 28:3.f
father
A. Noun.
pater (πατήρ, 3962), from a root signifying “a nourisher, protector, upholder” (Lat.,
pater, Eng., “father,” are akin), is used (a) of the nearest ancestor, e.g., Matt. 2:22; (b) of a more remote ancestor, the progenitor of the people, a “forefather,” e.g., Matt. 3:9;
23:30; 1 Cor. 10:1; the patriarchs, 2 Pet. 3:4; (c) one advanced in the knowledge of Christ, 1 John 2:13; (d) metaphorically, of the originator of a family or company of persons animated by the same spirit as himself, as of Abraham, Rom. 4:11, 12, 16, 17, 18, or of Satan, John 8:38, 41, 44; (e) of one who , as a preacher of the gospel and a teacher, stands in a “father’s” place, caring for his spiritual children, 1 Cor. 4:15 (not the same as a mere title of honor, which the Lord prohibited, Matt. 23:9); (f) of the members of the Sanhedrin, as of those who exercised religious authority over others, Acts 7:2; 22:1; (g) of God in relation to those who have been born anew (John 1:12, 13), and so are believers, Eph. 2:18; 4:6 (cf. 2 Cor. 6:18), and imitators of their “Father,” Matt. 5:45, 48; 6:1, 4, 6, 8, 9, etc. Christ never associated Himself with them by using the personal pronoun “our”; He always used the singular, “My Father,” His relationship being unoriginated and essential, whereas theirs is by grace and regeneration, e.g., Matt. 11:27; 25:34; John 20:17; Rev. 2:27; 3:5, 21; so the apostles spoke of God as the “Father” of the Lord Jesus Christ, e.g., Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; Heb. 1:5; 1 Pet. 1:3; Rev. 1:6; (h) of God, as the “Father” of lights, i.e., the Source or Giver of whatsoever provides illumination, physical and spiritual, Jas. 1:17; of mercies, 2 Cor. 1:3; of glory, Eph. 1:17;
(i) of God, as Creator, Heb. 12:9 (cf. Zech. 12:1).
Note: Whereas the everlasting power and divinity of God are manifest in creation, His “Fatherhood” in spiritual relationship through faith is the subject of NT revelation, and waited for the presence on earth of the Son, Matt. 11:27; John 17:25. The spiritual relationship is not universal, John 8:42, 44 (cf. John 8:12 and Gal. 3:26).
B. Adjectives.
1.patroos (πατρώος, 3971) signifies “of one’s fathers,” or “received from one’s fathers” (akin to A), Acts 22:3; 24:14; 28:17.! In the Sept., Prov. 27:10.!
2.patrikos (πατρικός, 3967), “from one’s fathers, or ancestors,” is said of that which is handed down from one’s “forefathers,” Gal. 1:14.!
3. apator (άπάτωρ, 540), “without father” (a, negative, and pater), signifies, in Heb. 7:3, with no recorded genealogy.!
4.patroparadotos (πατροπαράδοτος, 3970), “handed down from one’s fathers”
(pater, andparadidomi, “to hand down”), is used in 1 Pet. 1:18.!
FATHER-IN-LAW
pentheros (πενθερός, 3995), “a wife’s father” (from a root signifying “a bond, union”), is found in John 18:13.!
FATHERLESS
orphanos (ορφανός, 3737), properly, “an orphan,” is rendered “fatherless” in Jas. 1:27; “desolate” in John 14:18, for kjv, “comfortless. See comfortless.!
FATHOM
orguia (οργυιά, 3712), akin to orego, “to stretch,” is the length of the outstretched arms, about six feet, Acts 27:28 (twice).!
fatling, fatted
1. sitistos (σιτιστός, 4619), “fattened,” lit., “fed with grain” (fiom siteuo, “to feed, to
fatten”), is used as a neuter plural noun, “fatlings,” in Matt. 22:4.! Cf. asitos, under
fasting. 2. siteutos (σιτιστός, 4618), “fed” (with grain), denotes “fatted,” Luke 15:23,
27, 30.!
FATNESS
piotes (πιότης, 4096), from pion, “fat,” from a root, piU, signifying “swelling,” is used metaphorically in Rom. 11:17. The gentile believer had become a sharer in the spiritual life and blessing bestowed by divine covenant upon Abraham and his descendants as set forth under the figure of “the root of (not ‘and’) the ‘fatness’ of the olive tree.”!
fault, faultless
A. Noun.
aition (αίτιον, 158), properly the neuter of aitios, causative of, responsible for, is used as a noun, “a crime, a legal ground for punishment,” translated “fault” in Luke 23:4, 14; in v. 22, cause. See author, cause. Notes: (1) For aitia, rendered “fault” in John 18:38; l9:4, 6, kjv (like aition, denoting “a ground for punishment”), see accusation,
cause, charge. (2, For hettema, “a loss,” translated fault in 1 Cor. 6:7, kjv, see defect
(rv). (3 Forparaptoma, “a false step, a trespass,” translated “fault” in Gal. 6:1, kjv, and “faults” in Jas. 5:16, kjv, see sin, A, No. 2, Note (1), trespass.
B. Adjective.
amemptos (άμεμπτος, 273), “without blame,” is rendered “faultless,” in Heb. 8:7. See BLAMELESS.
Note: For anomos, “without blemish,” rendered “faultless,” i,e., without any shortcoming, in Jude 24, and “without fault” in Rev. 14:5, kjv, see blemish.
C. Verbs.
1. memphomai (μέμφομαι, 3201), “to blame,” is translated “to find fault” in Rom. 9:19 and Heb. 8:8. Some mss. have the verb in Mark 7:2. See blame.
2. elencho (έλέγχώ, 1651), “to convict, reprove, rebuke,” is translated “shew (him) his fault” in Matt. 18:15. See convict.
Note: In 1 Pet. 2:20, kjv, the verb hamartano, “to sin” (strictly, to miss the mark) is rendered “for your faults.” The RV corrects to “when ye sin (and are buffeted for it).”
FAVOR, FAVORED
A. Noun.
charis (χάρις, 5485) denotes (a) objectively, “grace in a person, graciousness,” (b) subjectively, (1) “grace on the part of a giver, favor, kindness,” (2) “a sense of favor received, thanks.” It is rendered “favor” in Luke 1:30; 2:52; Acts 2:47; 7:10, 46; 24:27 and 25:9, rv (for kjv, “pleasure”); 25:3; see more fully under grace.
B. Verb.
charitoo (χαριτόώ, 5487), akin to A, to endow with charis, primarily signified “to make graceful or gracious,” and came to denote, in Hellenistic Greek, “to cause to find favor,” Luke 1:28, “highly favored” (marg., “endued with grace”); in Eph. 1:6, it is translated “made ... accepted,” kjv, “freely bestowed,” rv (lit., “graced”); it does not here mean to endue with grace. Grace implies more than favor; grace is a free gift, favor may be deserved or gained.!
FEAR, FEARFUL, FEARFULNESS
A. Nouns.
1. phobos (φόβος, 5401) first had the meaning of “flight,” that which is caused by being scared; then, “that which may cause flight,” (a) “fear, dread, terror,” always with this significance in the four Gospels; also e.g., in Acts 2:43; 19:17; 1 Cor. 2:3; 1 Tim. 5:20 (lit., “may have fear”); Heb. 2:15; 1 John 4:18; Rev. 11:11; 18:10, 15; by metonymy, that which causes “fear,” Rom. 13:3; 1 Pet. 3:14, RV, “(their) fear,” kjv “(their) terror,” an adaptation of the Sept. of Isa. 8:12, “fear not their fear”; hence some take it to mean, as there, “what they fear,” but in view of Matt. 10:28, e.g., it seems best to understand it as that which is caused by the intimidation of adversaries; (b) “reverential fear,” (1) of God, as a controlling motive of the life, in matters spiritual and moral, not a mere “fear” of His power and righteous retribution, but a wholesome dread of displeasing Him, a “fear” which banishes the terror that shrinks from His presence, Rom. 8:15, and which influences the disposition and attitude of one whose circumstances are guided by trust in God, through the indwelling Spirit of God, Acts 9:31; Rom. 3:18; 2 Cor. 7:1; Eph. 5:21 (rv, “the fear of Christ”); Phil. 2:12; 1 Pet. 1:17 (a comprehensive phrase: the reverential “fear” of God will inspire a constant carefulness in dealing with others in His “fear”); 3:2, 15; the association of “fear and trembling,” as, e.g., in Phil. 2:12, has in the Sept. a much sterner import, e.g., Gen. 9:2; Exod. 15:16; Deut. 2:25; 11:25; Ps. 55:5; Isa. 19:16; (2) of superiors, e.g., Rom. 13:7; 1 Pet. 2:18. See terror.
2. deilia (δειλία, 1167), “fearfulness” (from deos, “fright”), is rightly rendered “fearfulness” in 2 Tim. 1:7, RV (for kjv, “fear”). That spirit is not given us of God. The word denotes “cowardice and timidity” and is never used in a good sense, as No. 1 is.!
Cf. deilos, B, No. 2, below, and deiliao, to be fearful (kjv, “afraid”), John 14:27.!
3. eulabeia (εύλάβεια, 2124) signifies, firstly, “caution”; then, “reverence, godly fear,” Heb. 5:7; 12:28, in best mss., “reverence”; in general, “apprehension, but especially holy fear,” “that mingled fear and love which, combined, constitute the piety of man toward God; the oT places its emphasis on the fear, the NT . on the love, though there was love in the fear of God’s saints then, as there must be fear in their love
now” (Trench, Syn Sec.xlviii).! In the Sept., Josh. 22:24; Prov. 28:14.!
Note: In Luke 21:11, phobetron (akin to No. 1) denotes a terror, rv, “terrors,” for kjv, “fearful sights,” i.e., objects or instruments of terror.!
B. Adjectives.
1. phoberos (φοβερός, 5398), “fearful” (akin to A, No. 1), is used only in the active
sense in the NT, i.e., causing “fear,” terrible, Heb. 10:27, 31; 12:21, RV, “fearful,” for kjv, “terrible.”!
2. deilos (δειλός, 1169), “cowardly” (see A, No. 2), “timid,” is used in Matt. 8:26; Mark 4:40; Rev. 21:8 (here “the fearful” are first in the list of the transgressors).!
3. ekphobos (εκφοβος, 1630), signifies “frightened outright” (ek, “out,” intensive,
and A, No. 1), Heb. 12:21 (with eimi, “I am”), “I exceedingly fear” (see No. 4); Mark 9:6, “sore afraid.”!
4. entromos (έντρομος, 1790), “trembling with fear” (en, “in,” intensive, and tremo, “to tremble, quake”; Eng., “tremor,” etc.), is used with ginomai, “to become,” in Acts 7:32, “trembled”; 16:29, RV, “trembling for fear”; with eimi, “to be,” in Heb. 12:21, “quake” (some mss. have ektromos here). See quake, tremble.! The distinction between No. 3 and No. 4, as in Heb. 12:21, would seem to be that ekphobos stresses the
intensity of the “fear,” entromos the inward effect, “I inwardly tremble (or quake).”
C. Adverb.
aphobos (άφωνος, 880) denotes “without fear” (a, negative, and A, No. 1), and is said of serving the Lord, Luke 1:74; of being among the Lord’s people as His servant, 1 Cor. 16:10; of ministering the Word of God, Phil. 1:14; of the evil of false spiritual shepherds, Jude 12.! In the Sept., Prov. 1:33.!
D. Verbs.
1. phobeo (φοβέω, 5399), in earlier Greek, “to put to flight” (see A, No. 1), in the NT is always in the passive voice, with the meanings either (a) “to fear, be afraid,” its most frequent use, e.g., Acts 23:10, according to the best mss. (see No. 2); or (b) “to show reverential fear” [see A, No. 1, (b)], (1) of men, Mark 6:20; Eph. 5:33, RV, “fear,” for kjv, “reverence”; (2) of God, e.g., Acts 10:2, 22; 13:16, 26; Col. 3:22 (rv, “the Lord”); 1 Pet. 2:17; Rev. 14:7; 15:4; 19:5; (a) and (b) are combined in Luke 12:4, 5, where Christ warns His followers not to be afraid of men, but to “fear” God. See marvel, B, No. 1, Note.
2. eulbeomai (εύλαβέομαι, 2125), “to be cautious, to beware” (see A, No. 3), signifies to act with the reverence produced by holy “fear,” Heb. 11:7, “moved with godly fear.”
Notes: (1) In Acts 23:10 some mss. have this verb with the meaning (a) under No. 1.
(2) In Luke 3:14, diaseio, “to shake violently, to intimidate, to extort by violence, blackmail,” is rendered “put no man in fear” in kjv marg. See violence.
FEAST
A. Nouns.
1. heorte (έορτή, 1859), “a feast or festival,” is used (a) especially of those of the Jews, and particularly of the Passover; the word is found mostly in John’s gospel (seventeen times); apart from the Gospels it is used in this way only in Acts 18:21; (b) in a more general way, in Col. 2:16, kjv, “holy day,” rv, “a feast day.”
2. deipnon (δειπνον, 1173) denotes (a) “the chief meal of the day,” dinner or supper, taken at or towards evening; in the plural “feasts,” Matt. 23:6; Mark 6:21; 12:39; Luke 20:46; otherwise translated “supper,” Luke 14:12, 16, 17, 24; John 12:2; 13:2, 4; 21:20; 1 Cor. 11:21 (of a social meal); (b) “the Lord’s Supper,” 1 Cor. 11:20; (c) “the supper or feast” which will celebrate the marriage of Christ with His spiritual Bride, at the inauguration of His Kingdom, Rev. 19:9; (d) figuratively, of that to which the birds of prey will be summoned after the overthrow of the enemies of the Lord at the termination of the war of Armageddon, 19:17 (cf. Ezek. 39:4, 17-20). See supper.!
3. doche (δοχή, 1403), “a reception feast, a banquet” (from dechomai, “to receive”), Luke 5:29; 14:13 (not the same as No 2; see v. 12).!
4. gamos (γάμος, 1062), “a wedding,” especially a wedding “feast” (akin to gameo, “to marry”); it is used in the plural in the following passages (the RV rightly has “marriage feast” for the kjv, “marriage,” or “wedding”), Matt. 22:2, 3, 4, 9 (in verses 11, 12, it is used in the singular, in connection with the wedding garment); 25:10; Luke 12:36; 14:8; in the following it signifies a wedding itself, John 2:1, 2; Heb. 13:4; and figuratively in Rev. 19:7, of the marriage of the Lamb; in v. 9 it is used in connection with the supper, the wedding supper (or what in English is termed “breakfast”), not the wedding itself, as in v. 7.
5. agape (άγάπή, 26), “love,” is used in the plural in Jude 12, signifying “love feasts,” RV (kjv, “feasts of charity”); in the corresponding passage, 2 Pet. 2:13, the most authentic mss. have the word apate, in the plural, “deceivings.”
Notes: (1) In 1 Cor. 10:27 the verb kaleo, “to call,” in the sense of inviting to one’s house, is translated “biddeth you (to a feast)”; in the most authentic texts there is no separate phrase representing “to a feast,” as in some mss., eis deipnon (No. 2). (2) In Mark 14:2 and John 2:23 the kjv translates heorte (see No. 1) by “feast day” (rv, “feast”). (3) For the “Feast of the Dedication,” John 10:22, see dedication.
B. Verbs.
1. heortizo (εορτάζω, 1858), “to keep festival” (akin to A, No. 1) is translated “let us keep the feast,” in 1 Cor. 5:8. This is not the Lord’s Supper, nor the Passover, but has reference to the continuous life of the believer as a festival or holy-day (see kjv, margin), in freedom from “the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”!
2. suneuocheo (συνευωχέω, 4910), “to entertain sumptuously with,” is used in the
passive voice, denoting “to feast sumptuously with” (sun, “together,” and euochia, “good cheer”), “to revel with,” translated “feast with” in 2 Pet. 2:13 and Jude 12.!
FEEBLE
asthenes (άσθεν)ς, 772), “without strength” (a, negative, and sthenos, “strength”), is translated “feeble” in 1 Cor. 12:22, of members of the body. See impotent, sick, strength, B, Note (5), WEAK.
Notes: (1) In Heb. 12:12 paraluo, “to weaken, enfeeble,” in the passive voice, “to be enfeebled,” as by a paralytic stroke, is translated “feeble” in the kjv (rv, “palsied”). (2) For “feeble-minded” in 1 Thess. 5:14, kjv, see fainthearted.
feed, fed
1. bosko (βόσκω, 1006), “to feed,” is primarily used of a herdsman (from boo, “to
nourish,” the special function being to provide food; the root is bo, found in boter, “a
herdsman or herd,” and botane, “fodder, pasture”), its uses are (a) literal, Matt. 8:30; in v. 33, the rv corrects the kjv, “they that kept,” to “they that fed,” as in Mark. 5:14 (kjv and RV) and Luke 8:34; in Mark 5:11 and Luke 8:32, “feeding”; Luke 15:15; (b) metaphorical, of spiritual ministry, John 21:15, 17 (see Note on No. 2). See keep.!
2. poimaino (ποιμαίνω, 4165), “to act as a shepherd” (frompoimen, “a shepherd”), is used (a) literally, Luke 17:7, RV, “keeping sheep,” for kjv, “feeding cattle”; 1 Cor. 9:7,
(b) metaphorically, “to tend, to shepherd”; said of Christ Matt. 2:6, RV, “shall be Shepherd of” (for kjv, “shall rule”); of those who act as spiritual shepherds under Him, John 21:16, rv, “tend” (for kjv “feed”), so 1 Pet. 5:2; Acts 20:28, “to feed” (“to tend” would have been a consistent rendering; a shepherd does not only “feed” his flock); of base shepherds, Jude 12. See rule.
Note: In John 21:15, 16, 17, the Lord, addressing Peter, first uses No. 1, bosko (v. 15) then No. 2, poimaino (v. 16), and then returns to bosko (v. 17). These are not simply interchangeable (nor are other variations in His remarks); a study of the above notes will show this. Nor, again, is there a progression of ideas. The lesson to be learnt, as Trench
points out (Syn. Sec.xxv), is that, in the spiritual care of God’s children, the “feeding” of
the flock from the word of God is the constant and regular necessity; it is to have the foremost place. The tending (which includes this) consists of other acts, of discipline, authority, restoration, material assistance of individuals, but they are incidental in comparison with the “feeding.”
3. trepho (τρέφω, 5142) signifies (a) “to make to grow, bring up, rear,” Luke 4:16, “brought up”; (b) “to nourish, feed,” Matt. 6:26; 25:37; Luke 12:24; Acts 12:20; Rev. 12:6, 14; of a mother, “to give suck,” Luke 23:29 (some mss. here have thelazo, “to suckle”); “to fatten,” as of fattening animals, Jas. 5:5, “ye have nourished (your hearts).” See bring, A, No. 33.f
4. chortazo (χορτάζω, 5526), “to feed, to fatten,” is used (a) primarily of animals, Rev. 19:21; (b) of persons, to fill or satisfy with food. It is usually translated by the verb “to fill,” but is once rendered “to be fed,” in Luke 16:21, of Lazarus, in his desire for the crumbs (he could be well supplied with them) that fell from the rich man’s table, a fact which throws light upon the utter waste that went on at the table of the latter. The crumbs that fell would provide no small meal. See fill, satisfy.
5. psomizo (ψωμίζω, 5595) primarily denotes “to feed with morsels,” as nurses do child dren; then, “to dole out or supply with food,” Rom. 12:20; 1 Cor. 13:3.f Cf. psomion, “a fragment, morsel,” John 13:26, 27, 30 (“sop”).f
6. potizo (ποτίζω, 4222), to give to drink, is translated “I fed (you with milk)” in 1 Cor. 3:2. See drink, water.
feel, feeling, felt
1. ginosko (γινώσκω, 1097), “to know, perceive,” is translated “she felt (in her body),” of the woman with the issue of blood, Mark 5:29, i.e., she became aware of the fact. See know.
2. phroneo (φρονέω, 5426), “to think, to be minded,” is translated “I felt” in the RV of 1 Cor. 13:11 (for kjv, I understood). See careful.
3. pselaphao (ψηλαφάω, 5584), “to feel or grope about” (from psao, “to touch”), expressing the motion of the hands over a surface, so as to “feel” it, is used (a) metaphorically, of seeking aher God, Acts 17:27; (b) literally, of physical handling or touching, Luke 24:39 with 1 John 1:1; Heb. 12:18. See handle, TOUCH.f
4. sumpatheo (συμπαθέω, 4834), “to have a fellow-feeling for or with,” is rendered “touched with the feeling of” in Heb. 4:15; “have compassion” in 10:34. See COMPASSION.f
5. apalgeo (άπαλγέω, 524) signifies “to cease to feel pain for” (apo, “from,” algeo, “to feel pain”; cf. Eng., “neuralgia”); hence, to be callous, “past feeling,” insensible to honor and shame, Eph. 4:19.f
Note: In Acts 28:5pascho, “to suffer,” is rendered “felt (no harm),” RV, “took,” lit., “suffered no ill (effect).”
For FEET see foot
feign, feigned
A. Verb.
hupokrinomai (ύποκρίνομαι, 5271) primarily denotes “to answer”; then, “to answer on the stage, play a part,” and so, metaphorically, “to feign, pretend,” Luke 20:20.! Cf. hupokrites, “a hypocrite,” and hupokrisis, “hypocrisy.”
B. Adjective.
plastos (πλαστός, 4112) primarily denotes “formed, molded” (from plasso, to mold; Eng., “plastic”); then, metaphorically, “made up, fabricated, feigned,” 2 Pet. 2:3.! Cf. plasma, “that which is molded,” Rom. 9:20.!
For FELL see fall
FELLOW
1. aner (άνηρ, 435) denotes “a man,” in relation to his sex or age; in Acts 17:5 (plural) it is rendered “fellows,” as more appropriate to the accompanying description of them. See husband, man, sir.
2. hetairos (εταίρος, 2083), “a companion, comrade,” is translated “fellows” in Matt.
11:16 [where, however, the most authentic mss. have heterois, “(the) others”]. The word is used only by Matthew and is translated “friend” in 20:13; 22:12; 26:50. See friend.!
3. metochos (μέτοχος, 3353), properly an adjective, signifying “sharing in, partaking of,” is translated “partners” in Luke 5:7; “partakers” in Heb. 3:1, 14; 6:4; 12:8; “fellows” in Heb. 1:9, of those who share in a heavenly calling, or have held, or will hold, a regal
position in relation to the earthly, messianic kingdom. (Cf summetochos, “fellow-partakers,” in Eph. 3:6, rv). See partaker, partner.
Notes: (1) In Acts 24:5 loimos, “a plague, a pest,” is rendered “a pestilent fellow.”
This is a sample of the strongest use of the epithet “fellow.” (2) Toioutos, an adjective, “such a one,” is often used as a noun, e.g., Acts 22:22, where it is translated “such a fellow.” (3) Houtos, “this,” is translated “this fellow” in the kjv of Luke 23:2 (rv, “this man”). So in John 9:29. Both versions have “this man,” e.g., in Mark 2:7; John 6:52, in the same contemptuous sense. (4) For the word in combination with various nouns see CITIZEN, DISCIPLE, ELDER, HEIR, HELPER, LABORER, MEMBER, PARTNER, PRISONER, SERVANT, SOLDIER, WORK, WORKER.
FELLOWSHIP
A. Nouns.
1. koinonia (κοινώνία, 2842), (a) “communion, fellowship, sharing in common” (from koinos, “common”), is translated “communion” in 1 Cor. 10:16; Philem. 6, RV, “fellowship,” for kjv, “communication”; it is most frequently translated “fellowship”; (b) “that which is the outcome of fellowship, a contribution,” e.g., Rom. 15:26; 2 Cor. 8:4. See communion, contribution, etc.
Note: In Eph. 3:9, some mss. have koinonia, instead of oikonomia, “dispensation,”
RV.
2. metoche (μετοχη, 3352), “partnership” (akin to No. 3, under fellow), is translated “fellowship” in 2 Cor. 6:4.! In the Sept., Ps. 122:3, “Jerusalem is built as a city whose
fellowship is complete.”! The word seems to have a more restricted sense than koinonia. Cf. the verb form in Heb. 2:14.
3. koinonos (κοινωνός, 2844) denotes “a partaker” or “partner” (akin to No. 1); in 1
Cor. 10:20 it is used with ginomai, “to become,” “that ye should have communion with,” rv (kjv, fellowship with). See companion, partaker, partner.
B. Verbs.
1. koinoneo (κοινωνέω, 2841), “to have fellowship,” is so translated in Phil. 4:15, rv, for kjv, “did communicate.” See communicate.
2. sunkoinoneo (συγκοινωνέω, 4790), “to have fellowship with or in” (sun, “with,” and No. 1), is used in Eph. 5:11; Phil. 4:14, RV, “ye had fellowship,” for kjv, “ye did communicate”; Rev. 18:4, RV, “have (no) fellowship with,” for kjv, “be (not) partakers of” See COMMUNICATE, PARTAKER.!
For FELT see feel
FEMALE
thelus (θηλυς, 2338), an adjective (from thele, “a breast”), is used in the form thelu (grammatically neuter) as a noun, “female,” in Matt. 19:4; Mark 10:6; Gal. 3:28; in the feminine form theleia, in Rom. 1:26, “women”; v. 27 “woman.” See woman.!
FERVENT, FERVENTLY
A. Adjective.
ektenes (έκτενής, 1618) denotes “strained, stretched” (ek, “out,” teino, “to stretch”); hence, metaphorically, “fervent,” 1 Pet. 4:8. Some mss. have it in Acts 12:5, for the adverb (see B).! Cf. ekteneia (with en), “intently, strenuously,” in Acts 26:7, kjv, “instantly,” RV, “earnestly.” Cf. EARNEST.
B. Adverb.
ektenos (έκτενως, 1619), “fervently” (akin to A), is said of love, in 1 Pet. 1:22; of prayer, in some mss., Acts 12:5 (see under A); for the comparative degree in Luke 22:44, see earnestly.!
C. Verb.
zeo (ζέω, 2204), “to be hot, to boil” (Eng. “zeal” is akin), is metaphorically used of “fervency” of spirit, Acts 18:25; Rom. 12:11.!
Notes: (1) In Col. 4:12, the verb agonizomai, “to strive,” is translated “laboring fervently,” kjv (rv, “striving”). (2) In 2 Cor. 7:7, the noun zelos, “zeal” (akin to C.), is translated “fervent mind,” kjv (rv, “zeal”). (3) In Jas. 5:17, “he prayed fervently” (kjv, “earnestly”) translates the nounproseuche, followed by the corresponding verb, lit., “he
prayed with prayer.” In v. 16 deesis, “supplication,” is so translated in the RV, for the kjv, “effectual fervent prayer.” There is nothing in the original corresponding to the word “effectual.” The phrase, including the verb energeomai, “to work in,” is, lit., “the inworking supplication,” suggesting a supplication consistent with inward conformity to the mind of God. (4) For “fervent heat” see heat, B.
FETCH
metapempo (μεταπέμπω, 3343), “to send after or for” (meta, “after,” pempo, “to send”), in the middle voice, is translated “fetch” in the RV of Acts 10:5 and 11:13. See CALL.
Notes: (1) In Acts 16:37, the rv gives to exago, “to bring out,” the adequate meaning “let them ... bring us out,” for the kjv, “let them fetch us out.” “Fetch” is not sufficiently dignified for the just demand made. (2) For Acts 28:13, kjv, “fetched a compass,” see CIRCUIT.
FETTER
pede (πέδή, 3976), “a fetter” (akin topeza, “the instep,” andpous, “a foot”; cf. Eng. prefixpedU), occurs in Mark 5:4 and Luke 8:29. Cf FOOT.!
FEVER (to be sick of) A. Noun.
puretos (πυρετός, 4446), “feverish heat” (frompur, “fire”), hence, “a fever,” occurs
in Matt. 8:15; Mark 1:31; John 4:52; Acts 28:8; in Luke 4:38, with megas, “great, a high fever”; v. 39. Luke, as a physician, uses the medical distinction by which the ancients classified fevers into great and little.! In the Sept., Deut. 28:22.!
B. Verb.
puresso (πυρέσσω, 4445) signifies “to be ill of a fever” (akin to A), Matt. 8:14; Mark 1:30.!
FEW
A. Adjectives.
1. oligos (ολίγος, 3641), used of number quantity, and size, denotes “few, little, small, slight,” e.g., Matt. 7:14; 9:37; 15:34; 20:16; neuter plural, “a few things,” Matt. 25:21,
23; Rev. 2:14 (20 in some mss.); in Eph. 3:3, the phrase en oligo, in brief, is translated “in a few words.”
2. brachus (βραχύς, 1024) denotes (a) “short,” in regard to time, e.g., Heb. 2:7; or
distance, Acts 27:28; (b) “few,” in regard to quantity, Heb. 13:22, in the phrase dia
bracheon, lit., “by means of few,” i.e., “in few words.” See little.
Note: In Luke 10:42, in the Lord’s words to Martha, many ancient authorities provide the rendering, “but there is need of few things (neuter plural) or one.”
B. Adverb.
suntomos (συντόμως, 4935), “concisely, briefly, cut short” (from suntemno, “to cut
in pieces,” sun, used intensively, temno, “to cut”), occurs in the speech of Tertullus, Acts 24:4.!
FICKLENESS
elaphria (έλαφρία, 1644) denotes lightness, levity, “fickleness,” 2 Cor. 1:17, RV (for
kjv, “lightness”).! The corresponding adjective is elaphros, “light,” Matt. 11:30; 2 Cor. 4:17.!
FIDELITY
pistis (πίστις, 4102), “faith, faithfulness,” is translated “fidelity” in Titus 2:10. See FAITH (b).
field, cornfield
1. agros (άγρός, 68), “a cultivated field,” or “fields in the aggregate,” e.g., Matt. 6:28; Mark 11:8 (some mss. here have dendron, “trees”); Luke 15:15. See farm.
2. chora (χώρα, 5561), (a) “a space, place,” then, (b) “land, country, region,” is translated “fields” in John 4:35; Jas. 5:4. See country.
3. chorion (χωρίον, 5564), a diminutive of No. 2, denotes (a) “a place, region,” (b) “a piece of land, property,” rendered “field” in Acts 1:18, 19. See land, parcel, place, POSSESSION.
4. sporimos (σπόριμος, 4702) signifies “fit for sowing” (from speiro, “to sow”), and denotes “a cornfield,” Matt. 12:1; Mark 2:23; Luke 6:1.! In the Sept., Gen. 1:29; Lev. 11:37.!
fierce, fierceness
A. Adjectives.
1. anemeros (άν)μερος, 434) signifies “not tame, savage” (from a negative, and
hemeros, “gentle”), 2 Tim. 3:3. Epictetus describes those who forget God as their creator,
as resembling lions, “wild, savage and fierce” (anemeroi) (Moulton and Milligan, Greek Test Vocab.).!
2. chalepos (χαλεπός, 5467) “hard,” (a) “hard to do or deal with, difficult, fierce,” is said of the Gadarene demoniacs, Matt. 8:28; (b) “hard to bear, painful, grievous,” said of the last times, 2 Tim. 3:1, rv, “grievous,” for kjv, “perilous.” See grievous.!
Notes: (1) In Jas. 3:4, skleros, “hard, rough, violent,” is said of winds, RV, “rough,”
for kjv, “fierce.” (2) In Luke 23:5, the verb epischuo, “to make or grow stronger” (from
epi, “over,” intensive, and ischus, “strength”), is used metaphorically, “they were the more urgent,” rv, for kjv, “the more fierce.”!
B. Nouns.
1. thumos (θυμός, 2372), “hot anger, wrath,” is rendered “fierceness” in Rev. 16:19; 19:15, of the wrath of God. See anger (A, Notes), indignation, wrath.
2. zelos (ζηλος, 2205), “zeal, jealousy,” is rendered “fierceness” in Heb. 10:27, RV (of fire).
FIERY
puroo (πυρόω, 4448), “to set on fire, burn up” (frompur, “fire”), always used in the passive voice in the NT, is translated “fiery” in Eph. 6:16, metaphorically of the darts of the evil one; “fire-tipped” would perhaps bring out the verbal force of the word. The most ancient mss. have the article repeated, lit., “the darts of the evil one, the fiery (darts),” marking them as particularly destructive. Some mss. omit the repeated article. In ancient times, darts were often covered with burning material. See burn, fire, try, Note (1).
Notes: (1) For Heb. 10:27, RV, see fire (cf. FIERCE, B, No. 2). (2) Forpurosis, “a fiery trial,” 1 Pet. 4:12, (lit., “a burning,” as in Rev. 18:9, 18), “a refining, or trial by fire,” see TRIAL.
fifteen, fifteenth
dekapente (δεκαπέντε, 1178), lit., “ten-five,” occurs in John 11:18; Acts 27:28; Gal. 1:18.f
Notes: (1) In Acts 7:14, “threescore and fifteen” translates a different numeral, lit., “seventy-five.” This refers to all Joseph’s kindred whom he sent for. There is no discrepancy between this and Gen. 46:26. The Sept. translations give the number as 75 in Gen. 46:27 and in Exod. 1:5, and this Stephen follows, being a Grecian Jew. (2) The corresponding ordinal numeral pentekaidekatos, “fifteenth” (lit., “five and tenth”) is found In Luke 3:1, where Luke dates the reign of Tiberias from the period of his joint rule with Augustus.
fifth
pemptos (πέμπτος, 3991), akin to pente, “five,” is found only in the Apocalypse, 6:9; 9:1; 16:10; 21:20.f
fifty
pentekonta (πεντήκοντα, 4004) is found in Luke 7:41; 16:6; John 8:57; 21:11; Acts
13:20; in Mark 6:40 with kata (in the most authentic mss.), according to, “by fifties”; in
Luke 9:14, with ana, “up,” used distributively, “fifty each,” rv (Luke adds hosei,
“about”).f
FIG
1. sukon (συκον, 4810) denotes “the ripe fruit of a suke, a fig-tree” (see below; cf. No. 2), Matt. 7:16; Mark 11:13; Luke 6:44; Jas. 3:12.f
2. olunthos (ολυνθος, 3653) denotes “an unripe fig,” which grows in winter and usually falls off in the spring, Rev. 6:13.f In the Sept. Song of Sol., 2:13.f
FIG TREE
suke or sukea (συκη, 4808), “a fig tree,” is found in Matt. 21:19, 20, 21; 24:32; Mark
11:13, 20, 21; 13:28; Luke 13:6, 7; 21:29; John 1:48, 50, Jas. 3:12; Rev. 6:13 (see sukon, above).f
Note: A “fig tree” with leaves must have young fruits already, or it will be barren for the season. The first figs ripen in late May or early June. The tree in Mark 11:13 should have had fruit, unripe indeed, but existing. In some lands “fig trees” bear the early fruit under the leaves and the later fruit above the leaves. In that case the leaves were a sign that there should have been fruit, unseen from a distance, underneath the leaves. The condemnation of this fig tree lay in the absence of any sign of fruit.
fight
A. Nouns.
1. agon (άγών, 73), akin to ago, “to lead,” primarily “a gathering,” then, “a place of assembly,” and hence, “a contest, conflict,” is translated “fight” in 1 Tim. 6:12; 2 Tim. 4:7. See conflict.
2. athlesis (αθλησις, 119) is translated fight in Heb. 10:32, kjv. See conflict.!
Note: In Heb. 11:34,polemos, “war,” is translated “fight,” kjv (rv, “war”); it is misrendered “battle” in the kjv of 1 Cor. 14:8; Rev. 9:7, 9; 16:14; 20:8.
B. Verbs.
1. agonizomai (άγώνίζομαι, 75), from A, No. 1, denotes (a) “to contend” in the public games, 1 Cor. 9:25 (“striveth in the games,” rv); (b) “to fight, engage in conflict,” John 18:36; (c) metaphorically, “to contend” perseveringly against opposition and temptation, 1 Tim. 6:12; 2 Tim. 4:7 (cf. A, No. 1; in regard to the meaning there, the
evidence of Koine inscriptions is against the idea of games-contests); to strive as in a contest for a prize, straining every nerve to attain to the object Luke 13:24; to put forth every effort, involving toil, Col. 1:29; 1 Tim. 4:10 (some mss. have oneidizomai here, “to
suffer reproach”); to wrestle earnestly in prayer, Col. 4:12 (cf. sunagonizomai, Rom. 15:30). See labor, strive.!
2. pukteuo (πυκτέώ, 4438), “to box” (frompuktes, “a pugilist”), one of the events in the Olympic games, is translated “fight” in 1 Cor. 9:26.!
3. machomai (μάχομαι, 3164), “to fight,” is so rendered in Jas. 4:2 (cf. “fightings,” v.
1, see below), and translated “strive” in 2 Tim. 2:24; “strove” in John 6:52; Acts 7:26.
See strive.!
4. theriomacheo (θηριομαχέώ, 2341) signifies “to fight with wild beasts” (therion, “a beast,” and No. 3), 1 Cor. 15:32. Some think that the apostle was condemned to fight with wild beasts; if so, he would scarcely have omitted it from 2 Cor. 11:23-end. Moreover, he would have lost his status as a Roman citizen. Probably he uses the word figuratively of contending with ferocious men. Ignatius so uses it in his Ep. to the Romans.!
Notes: (1) In Rev. 2:16 and 12:7, kjv, polemeo, “to war,” is translated “to fight,” rv,
“will make war,” “going forth to war,” and “warred.” (2) In Acts 23:9 some mss. have
the verb theomacheo, “to fight against God.” Cf. the corresponding adjective, below, under fighting.
FIGHTING
A. Noun.
mache (μάχη, 3163), “a fight, strife” (akin to B, No. 3, under FIGHT), is always used in the plural in the NT, and translated “fightings” in 2 Cor. 7:5; Jas. 4:1; and Titus 3:9, RV (for kjv, “strivings”); “strifes in 2 Tim. 2:23. See strife.!
B. Adjective.
theomachos (θεόμαχος, 2314), “fighting against God” (theos, “God,” and A, occurs in Acts 5:39 (kjv, “to fight”), lit., “God-fighters.”!
FIGURE
1. tupos (τύπος, 5179), “a type, figure, pattern,” is translated “figures” (i.e., representations of gods) in Acts 7:43; in the RV of v. 44 (for kjv, “fashion”) and in Rom. 5:14, of Adam as a “figure of Christ.” See ensample.
2. antitupos (άντίτυπον, 499), an adjective, used as a noun, denotes, lit., “a striking back”; metaphorically, “resisting, adverse”; then, in a passive sense, “struck back”; in the NT metaphorically, “corresponding to,” (a) a copy of an archetype (anti, “corresponding to, and No. 1), i.e., the event or person or circumstance corresponding to the type, Heb. 9:24, RV, “like in pattern” (kjv, “the figure of”), of the tabernacle, which, with its structure and appurtenances, was a pattern of that “holy place,” “Heaven itself,” “the true,” into which Christ entered, “to appear before the face of God for us.” The earthly tabernacle anticipatively represented what is now made good in Christ; it was a “figure” or “parable” (9:9), “for the time now present,” RV, i.e., pointing to the present time, not “then present,” kjv (see below); (b) “a corresponding type,” 1 Pet. 3:21, said of baptism; the circumstances of the flood, the ark and its occupants, formed a type, and baptism forms “a corresponding type” (not an antitype), each setting forth the spiritual realities of the death, burial, and resurrection of believers in their identification with Christ. It is not a case of type and antitype, but of two types, that in Genesis, the type, and baptism, the corresponding type.!
3. parabole (παραβολή, 3850), “a casting or placing side by side” (para, “beside,”
ballo, “to throw”) with a view to comparison or resemblance, a parable, is translated “figure” in the kjv of Heb. 9:9 (RV, “a parable for the time now present”) and 11:19, where the return of Isaac was (parabolically, in the lit. sense of the term) figurative of resurrection (rv, “parable”). See No. 2 (a). See parable.
Notes: (1) The synonymous noun hupotuposis, “an example, pattern,” 1 Tim. 1:16; 2
Tim. 1:13, denotes simply a delineation or outline.! (2) For metaschemaizo, rendered “I have in a figure transferred” in 1 Cor. 4:6, where the fact stated is designed to change its application, i.e., from Paul and Apollos to circumstances in Corinth, see fashion.
FILL, FILL UP
A. Verbs.
1. pleroo (πληρόω, 4137) denotes (1) “to make full, to fill to the full”; in the passive voice, “to be filled, made full”; it is used (1) of things: a net, Matt. 13:48; a building,
John 12:3; Acts 2:2; a city, Acts 5:28; needs, Phil. 4:19, kjv “supply,” RV, “fulfill”; metaphorically, of valleys, Luke 3:5; figuratively, of a measure of iniquity, Matt. 23:32;
(2) of persons: (a) of the members of the church, the body of Christ, as filled by Him,
Eph. 1:23 (“all things in all the members”); 4:10; in 3:19, of their being filled “into” (eis), RV, “unto,” kjv, “with” (all the fullness of God); of their being “made full” in Him, Col. 2:10 (RV, for kjv, “complete”); (b) of Christ Himself: with wisdom, in the days of His flesh, Luke 2:40; with joy, in His return to the Father, Acts 2:28; (c) of believers: with the Spirit, Eph. 5:18; with joy, Acts 13:52; 2 Tim. 1:4; with joy and peace, Rom. 15:13,
[from these are to be distinguished those passages which speak of joy as being fulfilled or completed, which come under FULFILL, John 3:29; 15:11 (RV); 16:24 (RV); Phil. 2:2; 1 John 1:4 (RV); 2 John 12 (RV)]; with knowledge, Rom. 15:14; with comfort, 2 Cor. 7:4;
with the fruits of righteousness, Phil. 1:11 (Gk. “fruit”); with the knowledge of God’s will, Col. 1:9; with abundance through material supplies by fellow believers, Phil. 4:18;
(d) of the hearts of believers as the seat of emotion and volition, John 16:6 (sorrow); Acts 5:3 (deceitfulness); (e) of the unregenerate who refuse recognition of God, Rom. 1:29; (II), “to accomplish, complete, fulfill. See accomplish, fulfill.
2. anapleroo (άναπλήρόω, 378), “to fill up adequately, completely” (ana, “up,” and No. 1), is twice translated by the verbs “to fill, to fill up,” in 1 Cor. 14:16, RV (for kjv, “occupieth”), of a believer as a member of an assembly, who “fills” the position or condition (not one who “fills” it by assuming it) of being unable to understand the language of him who had the gift of tongues; in 1 Thess. 2:16, “to fill up their sins,” of the Jews who persisted in their course of antagonism and unbelief See fulfill.
3. antanapleroo (άνταναπλήρόω, 466), “to fill up in turn (or on one’s part”; anti, “corresponding to,” and No. 2), is used in Col. 1:24, of the apostle’s responsive devotion to Christ in “filling” up, or undertaking on his part a full share of, the sufferings which follow after the sufferings of Christ, and are experienced by the members of His Body, the church. “The point of the apostle’s boast is that Christ, the sinless Master, should have left something for Paul, the unworthy servant, to suffer” (Lightfoot, on Col., p. 165).!
4. sumpleroo (συμπλήρόω, 4845), “to fill completely” (sun, “with,” and No. 1), is used in the passive voice (a) of a boat filling with water, and, by metonymy, of the occupants themselves, Luke 8:23 (RV, “were filling”); (b) of “fulfilling,” with regard to time, “when the days were well-nigh come,” RV, for kjv, “when the time was come” (RV, marg., “were being fulfilled”), Luke 9:51; Acts 2:1, see RV, marg. See come.! In the Sept. Jer. 25:12.!
5. pimplemi (πλήθω, 4130) andpletho (πλήθω, 4130), lengthened forms ofpleo, “to fill” (pletho supplies certain tenses of pimplemi), is used (1) of things; boats, with fish, Luke 5:7; a sponge, with vinegar, Matt. 27:48 (some mss. have this verb in John 19:29); a city, with confusion, Acts 19:29; a wedding, with guests, Matt. 22:10; (2) of persons (only in Luke’s writings): (a) with the Holy Spirit, Luke 1:15, 41, 67; Acts 2:4; 4:8, 31; 9:17; 13:9; (b) with emotions: wrath, Luke 4:28; fear, 5:26; madness, 6:11; wonder, amazement, Acts 3:10; jealousy, 5:17, RV, for kjv, “indignation,” and 13:45 (kjv, “envy”). For its other significance, “to complete,” see accomplish.
6. empiplemi (έμπίπλήμι, 1705) or empletho (as in No. 5), “to fill full, to satisfy,” is used (a) of “filling” the hungry, Luke 1:53; John 6:12; of the abundance of the rich, Luke 6:25; (b) metaphorically, of a company of friends, Rom. 15:24, RV, “satisfied,” for kjv, “filled.”!
7. empiplao (έμπίπλήμι, 1705v), an alternative form of No. 6, is found in Acts 14:17, “filling (your hearts),” of God’s provision for mankind.!
8. chortazo (χορτάζω, 5526), “to fill or satisfy with food,” e.g., Matt. 15:33; Phil. 4:12, is used metaphorically in Matt. 5:6; Luke 6:21. See feed.
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).
9. gemizo (γεμίζω, 1072), “to fill or load full,” is used of a boat, Mark 4:37 (RV, “was filling”); a sponge, Mark 15:36 (cf. No. 5, Matt. 27:48), a house, Luke 14:23; the belly, Luke 15:16; waterpots, John 2:1; baskets, 6:13; bowls, with fire, Rev. 8:5; the temple,
with smoke, 15:8.f Cf. gemo, “to be full.” See full.
10. korennumi (κορέννυμι, 2880), “to satisfy” (akin to koros, “a surfeit”), is used metaphorically of spiritual things, in 1 Cor. 4:8, RV, “ye are filled”; in Acts 27:38, “had eaten enough,” lit., “having being satisfied with food.” See eat, enough.^
11. mestoo (μεστόω, 3325), “to fill full,” from mestos, “full,” is used of being “filled” with wine, Acts 2:13, RV, “are filled with.”f
B. Noun.
pleroma (πλήρωμα, 4138), fullness, has two meanings, (a) in the active sense, “that which fills up,” a piece of undressed cloth on an old garment, Matt. 9:16; Mark 2:21, lit., “the filling” (rv, “that which should fill it up”), i.e., “the patch,” which is probably the significance; (b) “that which has been completed, the fullness,” e.g., Mark 8:20. See FULLNESS.
Notes: (1) In Rev. 18:6, kjv, kerannumi, “to mix,” is incorrectly rendered “to fill full” (RV, to mingle). (2) In Rev. 15:1, kjv, teleo, “to finish, complete,” is incorrectly rendered “filled up” (rv, “finished”); the contents of the seven bowls are not the sum total of the divine judgments; they form the termination of them; there are many which precede (see previous chapters), which are likewise comprised under “the wrath of God,” to be executed at the closing period of the present age, e.g., 6:17; 11:18; 14:10, 19.
filth
1. perikatharma (περικάθαρμα, 4027) denotes “offscouring, refuse” (lit., “cleanings,”
i.e., that which is thrown away in cleansing; from perikathairo, “to purify all around,”
i.e., completely, as in the Sept. of Deut. 18:10; Josh. 5:4.f) It is once used in the Sept. (Prov. 21:18) as the price of expiation; among the Greeks the term was applied to victims sacrificed to make expiation; they also used it of criminals kept at the public expense, to be thrown into the sea, or otherwise killed, at the outbreak of a pestilence, etc. It is used in 1 Cor. 4:13 much in this sense (not of sacrificial victims), “the filth of the world” representing “the most abject and despicabie men” (Grimm-Thayer), the scum or rubbish of humanity.^
2. rhupos (ρύπος, 4509) denotes “dirt, filth,” 1 Pet. 3:2l.f Cf. rhuparia, “filthiness” (see A, No. 2, below); rhuparos, “vile,” Jas. 2:2; Rev. 22:11, in the best mss. (see B, No.
3, below);f rhupoo, “to make filthy,” Rev. 22:11 ;f rhupaino (see D below).
FILTHINESS, FILTHY (to make) A. Nouns.
1. aischrotes (αισχρότης, 151), “baseness” (from aischos, “shame, disgrace”), is used
in Eph, 5:4, of obscenity, all that is contrary to purity.f
2. rhuparia (ρυπαρία, 4507) denotes “dirt, filth” (cf. No. 2, under FILTH), and is used
metaphorically of moral “defilement” in Jas. 1:21.f
3. molusmos (μολυσμός, 3436), “a soiling, defilement,” is used in 2 Cor. 7:1. See DEFILEMENT.!
4. aselgeia (άσέλγεια, 766), “wantonness, licentiousness, lasciviousness,” is translated “filthy (conversation),” in 2 Pet. 2:7, kjv; rv, lascivious (life). See LASCIVIOUSNESS, WANTONNESS.
Notes: (1) Broadly speaking, aischrotes signifies “whatever is disgraceful”; rhuparia,
“that which is characterized by moral impurity”, molumos, “that which is defiling by
soiling the clean”; aselgeia, “that which is an insolent disregard of decency.” (2) In Col.
3:8 aischrologia, which denotes any kind of “base utterance,” the utterance of an uncontrolled tongue, is rendered “filthy communication” in the kjv; but this is only part of what is included in the more comprehensive RV rendering, “shameful speaking.” In the papyri writings the word is used of “abuse.” In general it seems to have been associated more frequently with “foul” or “filthy,” rather than abusive, “speaking” (Moulton and Milligan).!
B. Adjectives.
1. aischros (αισχρός, 150), “base, shameful” (akin to A, No. 1), is used of “base gain,” “filthy (lucre),” Titus 1:11, and translated “shame” in 1 Cor. 11:6, with reference to a woman with shorn hair; in 14:35, of oral utterances of women in a church gathering (RV, “shameful”); in Eph. 5:12, of mentioning the base and bestial practices of those who live lascivious lives. See shame.!
2. aischrokerdes (αισχροκερδής, 146), “greedy of base gain” (No. 1, and kerdos, “gain”), is used in 1 Tim. 3:8 and Titus 1:7, “greedy of filthy lucre”; some mss. have it also in 1 Tim. 3:3.!
3. rhuparos (ρυπαρός, 4508), akin to A, No. 2 (see also filth, No. 2), “dirty,” is said of shabby clothing, Jas. 2:2: metaphorically, of moral “defilement,” Rev. 22:11 (in the best mss.).!
Note: For akathartos see unclean, No. 1.
C. Adverb.
aischrokerdos (αισχροκερδως, 147), “eagerness for base gain” (akin to B, No. 2), is used in 1 Pet. 5:2, “for filthy lucre.”!
D. Verb.
rhupaino (ρυπόω, 4510v), “to make filthy, defile” (from A, No. 2), is used in the passive voice, in an ethical sense, in Rev. 22:11 (cf. B, No. 3, in the same verse), “let him be made filthy,” RV. The tense (the aorist) marks the decisiveness of that which is decreed. Some texts have rhupareuomai, here, with the same meaning; some have rhupoo, in the middle voice, “to make oneself filthy.!
final, finally
A. Nouns.
1. peras (πέρας, 4009), “a limit, end,” is translated “final” in Heb. 6:16, RV, “an oath is final for confirmation” (the kjv connects the clauses differently). See end.
2. telos (τέλος, 5056), “an end,” most frequently of the termination of something, is used with the article adverbially, meaning “finally” or “as to the end,” i.e., as to the last detail, 1 Pet. 3:8. See end.
B. Adverb.
loipon (λοιπόν, 3063) is the neuter of the adjective loipos, remaining (which is used in its different genders as a noun, “the rest”), and is used either with the article or without, to signify “finally,” lit., “for the rest.” The apostle Paul uses it frequently in the concluding portion of his epistles, introducing practical exhortations, not necessarily implying that the letter is drawing to a close, but marking a transition in the subject-matter, as in Phil. 3:1, where the actual conclusion is for the time postponed and the farewell injunctions are resumed in 4:8. See also 1 Thess. 4:1 (kjv, “furthermore”); 2 Thess. 3:1.
FIND, FOUND
1. heurisko (εύρίσκώ, 2147) denotes (a) “to find,” either with previous search, e.g., Matt. 7:7, 8, or without, e.g., Matt. 27:32; in the passive voice, of Enoch’s disappearance, Heb. 11:5; of mountains, Rev. 16:20; of Babylon and its occupants, 18:21, 22; (b) metaphorically, “to find out by enquiry,” or “to learn, discover,” e.g., Luke 19:48; John 18:38; 19:4, 6; Acts 4:21; 13:28; Rom. 7:10; Gal. 2:17, which indicates “the surprise of the Jew” who learned for the first time that before God he had no moral superiority over the Gentiles whom he superciliously dubbed “sinners,” while he esteemed himself to be “righteous”; 1 Pet. 1:7; Rev. 5:4; (c) in the middle voice, “to find for oneself, gain, procure, obtain,” e.g. Matt. 10:39; 11:29, “ye shall find (rest)”; Luke 1:30; Acts 7:46; 2 Tim. 1:18. See get, ortain.
2. aneurisko ( νευρίσκώ, 429), “to find out” (by search), “discover” (ara, “up,” and No. 1), implying diligent searching, is used in Luke 2:16, of the shepherds in searching for and “finding” Mary and Joseph and the Child; in Acts 21:4, of Paul and his companions, in searching for and “finding” “the disciples” at Tyre [Acts 21:2, No. 1, is used).!
3. lambano (λαμβάνώ, 2983), “to take, receive,” is translated “finding (occasion)” in Rom. 7:11, rv (kjv, taking). See accept.
4. katalambano (καταλαμβάνώ, 2638), “to lay hold of,” said of mental action, “to comprehend” by laying hold of or “finding” facts, is translated “I found,” of Festus regarding charges made against Paul, Acts 25:25. See apprehend.
Notes: (1) For sunanapauomai, “to be refreshed in spirit,” in Rom. 15:32, rv, “find rest with,” see find, refresh. (2) In Rom. 7:18, there is no word in the original for “find.” Hence the rv has “is not.” (3) In Rom. 11:33, anexichniastos, untraceable, is
rendered “past finding out,” kjv, rv, “past tracing out” (ichniazo, “to track out”); in Eph. 3:8, “unsearchable. See trace, unsearchable.!
For FINE see brass, No. 4, flour, goodly, Note, linen
FINGER
daktulos (δάκτυλος, 1147), Matt. 23:4; Mark 7:33; Luke 11:46; 16:24; John 8:6; 20:25, 27, is used metaphorically in Luke 11:20, for the power of God, the effects of which are made visible to men (cf. Matt. 12:28, “by the Spirit of God”; cf. also Exod. 8:19).!
FINISH
1. teleo (τελέω, 5055), “to bring to an end” (telos, “an end”), in the passive voice, “to be finished,” is translated by the verb “to finish” in Matt. 13:53; 19:1; 26:1; John 19:28, where the rv “are ... finished” brings out the force of the perfect tense (the same word as in v. 30, “It is finished”), which is missed in the kjv; as Stier says, “the word was in His heart before He uttered it”, 2 Tim. 4:7; Rev. 10:7; 11:7; 20:3, RV, “should be finished” (kjv, “fulfilled”), 5, 7, RV, “finished” (kjv, “expired”). In Rev. 15:1 the verb is rightly translated “is finished,” RV, see fill, Note (2). In 15:8 the RV, “should be finished” corrects the kjv, “were fulfilled.” See accomplish.
2. teleioo (τελειόω, 5048), akin to the adjective teleios, “complete, perfect,” and to No. 1, denotes “to bring to an end” in the sense of completing or perfecting, and is translated by the verb “to finish” in John 4:34; 5:36; 17:4; Acts 20:24. See consecrate,
FULFIL, PERFECT.
3. ekteleo (έκτελέω, 1615), lit., “to finish out,” i.e., “completely” (ek, “out,” intensive, and No. 1) is used in Luke 14:29, 30.!
4. epiteleo (έπιτελέω, 2005), “to bring through to an end,” is rendered “finish” in 2 Cor. 8:6, kjv (rv, “complete”). See accomplish.
5. sunteleo (συντελέω, 4931), “to bring to fulfillment, to effect,” is translated “finishing” (kjv, “will finish”) in Rom. 9:28. See complete.
6. dianuo (διανύω, 1274) is translated “had finished,” in Acts 21:7, of the voyage from Tyre to Ptolemais. As this is so short a journey, and this verb is intensive in meaning, some have suggested the rendering “but we having (thereby) completed our voyage (i.e., from Macedonia, 20:6), came from Tyre to Ptolemais.” In late Greek writers, however, the verb is used with the meaning “to continue,” and this is the probable sense here.!
7. ginomai (γίνομαι, 1096), “to become, to come into existence,” is translated “were finished” in Heb. 4:3, i.e., were brought to their predestined end.
Notes: (1) In Luke 14:28, apartismos denotes “a completion,” and the phrase is, lit., “unto a completion.” The kjv has “to finish” (rv, “to complete”). See complete.! (2) In Jas. 1:15 apoteleo, “to perfect,” to bring to maturity, to become “fullgrown,” rv (kjv, “is finished”), is said of the full development of sin. (3) In Heb. 12:2 the RV suitably translates teleiotes “perfecter,” for kjv, “finisher.”
FIRE
A. Nouns.
1. pur (πυρ, 4442), (akin to which are No. 2, pura, andpuretos, “a fever,” Eng., “fire,” etc.) is used (besides its ordinary natural significance):
(a) of the holiness of God, which consumes all that is inconsistent therewith, Heb. 10:27; 12:29; cf. Rev. 1:14; 2:18; 10:1; 15:2; 19:12; similarly of the holy angels as His ministers Heb. 1:7 in Rev. 3:18 it is symbolic of that which tries the faith of saints, producing what will glorify the Lord:
(b) of the divine judgment, testing the deeds of believers, at the judgment seat of Christ 1 Cor. 3:13 and 15:
(c) of the fire of divine judgment upon the rejectors of Christ, Matt. 3:11 (where a distinction is to be made between the baptism of the Holy Spirit at Pentecost and the “fire” of divine retribution; Acts 2:3 could not refer to baptism): Luke 3:16:
(d) of the judgments of God at the close of the present age previous to the establishment of the kingdom of Christ in the world, 2 Thess. 1:8; Rev. 18:8:
(e) of the “fire” of Hell, to be endured by the ungodly hereafter, Matt. 5:22; 13:42, 50; 18:8, 9; 25:41; Mark 9:43, 48; Luke 3:17:
(f) of human hostility both to the Jews and to Christ’s followers, Luke 12:49:
(g) as illustrative of retributive judgment upon the luxurious and tyrannical rich, Jas.
5:3:
(h) of the future overthrow of the Babylonish religious system at the hands of the Beast and the nations under him, Rev. 17:16:
(i) of turning the heart of an enemy to repentance by repaying his unkindness by kindness, Rom. 12:20:
(j) of the tongue, as governed by a “fiery” disposition and as exercising a destructive influence over others, Jas. 3:6:
(k) as symbolic of the danger of destruction, Jude 23.
Note: See also under flame.
2. pura (πυρά, 4443), from No. 1, denotes “a heap of fuel” collected to be set on fire (hence Eng., “pyre”), Acts 28:2, 3.!
Note: In Mark 14:54, the italicized phrase “of the fire” is added in the Eng. versions to indicate the light as coming from the “fire.”
B. Adjective.
purinos (πύρινος, 4447), “fiery” (akin to A, No. 1), is translated “of fire” in Rev. 9:17.! In the Sept., Ezek. 28:14, 16.!
C. Verbs.
1. puroo (πυρόω, 4448) is translated “being on fire” (middle voice) in 2 Pet. 3:12. See FIERY.
2. phlogi o (φλογίζω, 5394), “to set on fire, burn up,” is used figuratively, in both active and passive voices, in Jas. 3:6, of the tongue, firstly of its disastrous effects upon the whole round of the circumstances of life; secondly, of satanic agency in using the tongue for this purpose.!
FIRKIN
metretes (μετρήτής, 3355) is a liquid measure (akin to metreo, “to measure”), equivalent to one and a half Roman amphorae, or about nine gallons, John 2:6.!
FIRM
1. bebaios (βέβαιος, 949), “firm, steadfast, secure” (from baino, “to go”), is translated “firm” in Heb. 3:6, of the maintenance of the boldness of the believer’s hope, and in 3:14, rv, of “the beginning of our confidence” (kjv, “steadfast). See steadfast, sure.
2. stereos (στερεός, 4731), “solid, hard, stiff,” is translated “firm” in 2 Tim. 2:19, RV,
“the firm (foundation of God),” kjv, “(standeth) sure”; stereos is not part of the predicate; “solid (food)” in Heb. 5:12, 14, rv; “steadfast” in 1 Pet. 5:9. See solid, steadfast, strong.!
Note: Cf. stereoo, “to make strong, establish,” Acts 3:7, 16; 16:5, and stereoma, “steadfastness,” Col. 2:5.!
FIRST
A. Adjective.
protos (πρωτος, 4413), the superlative degree of pro, “before,” is used (I) “of time or place,” (a) as a noun, e.g., Luke 14:18; Rev. 1:17; opposite to “the last,” in the neuter plural, Matt. 12:45; Luke 11:26; 2 Pet. 2:20; in the neuter singular, opposite to “the second,” Heb. 10:9; in 1 Cor. 15:3, enprotois, lit., “in the first (things, or matters)” denotes “first of all”; (b) as an adjective, e.g., Mark 16:9, used with “day” understood, lit., “the first (day) of (i.e., after) the Sabbath,” in which phrase the “of” is objective, not including the Sabbath, but following it (cf. B, No. 3); in John 20:4, 8; Rom. 10:19, e.g., equivalent to an English adverb; in John 1:15, lit., “first of me,” i.e., “before me” (of superiority); (II) “of rank or dignity,” see chief. Cf. B, Nos. 3 and 4.
B. Adverbs.
1. proteron (πρότερον, 4386), the comparative degree of pro (see No. 1), “former, before,” denotes “first” in Heb. 7:27; in 4:6, RV, “before” (kjv, “first”), speaking of Israel as having heard God’s good tidings previously to the ministry of the Gospel; in Gal. 4:13, “I preached ... unto you the first time” means on the former of his two previous visits.
2. anothen (άνωθεν, 509), “from above,” is rendered “from the first” in Luke 1:3, rv, it may mean “from their beginning, or source.”
3. protos (πρωτος, 4413), “firstly,” is used in Acts 11:26, “first” (some mss. have No. 4 here).!
4. proton (πρωτον, 4412), the neuter of the adjective protos, is used as an adverb, signifying “first, firstly,” e.g., of time, Matt. 8:21; of order, Rom. 3:2 (kjv, “chiefly”); in John 7:51, RV, “except it first hear from himself” (the kjv “before it hear him,” follows the mss. which have No. 1).
C. Numeral.
mia (μία, 3391), a grammatically feminine form of heis, “one,” is translated “first” in certain occurrences of the phrase “on the first day of the week,” e.g., Luke 24:1; 1 Cor. 16:2; cf. A, and see day; also in Titus 3:10, of a “first” admonition to a heretical man.
See ONE.
D. Noun.
arche (άρχή, 746), “a beginning,” is translated “first” in Heb. 5:12, “of the first (principles of the oracles of God),” lit. “(the principles) of the beginning (of the oracles of God)”; in 6:1 “the first (principles) of Christ,” lit., “(the account) of the beginning of Christ,” i.e., the elementary teaching concerning Christ. In Acts 26:4, where the word is preceded by apo, “from,” the kjv has “at the first,” the rv, “from the beginning.”
Notes: (1) In Jude 6 arche has the meaning “principality,” as in the RV and the kjv margin.
(2) In 2 Cor. 8:12prokeimai, “to be present,” lit., “to lie beforehand” (pro, “before,”
keimai, “to lie”), rv renders “(if the readiness) is there,” for kjv, “if there be first (a willing mind).” See set, A, No. 23.
first-begotten, firstborn
prototokos (πρωτοτόκος, 4416), “firstborn” (from protos, “first,” and tikto, “to beget”), is used of Christ as born of the Virgin Mary, Luke 2:7; further, in His relationship to the Father, expressing His priority to, and preeminence over, creation, not in the sense of being the “first” to be born. It is used occasionally of superiority of position in the OT, see Exod. 4:22; Deut. 21:16, 17, the prohibition being against the evil of assigning the privileged position of the “firstborn” to one born subsequently to the “first” child.
The five passages in the NT relating to Christ may be set forth chronologically thus:
(a) Col. 1:15, where His eternal relationship with the Father is in view, and the clause means both that He was the “Firstborn” before all creation and that He Himself produced creation (the genitive case being objective, as v. 16 makes clear); (b) Col. 1:18 and Rev. 1:5, in reference to His resurrection; (c) Rom. 8:29, His position in relationship to the church; (d) Heb. 1:6, RV, His second advent (the RV “when He again bringeth in,” puts “again” in the right place, the contrast to His first advent, at His birth, being implied); cf. Ps. 89:27. The word is used in the plural, in Heb. 11:28, of the firstborn sons in the families of the Egyptians, and in 12:23, of the members of the Church.f
Note: With (a) cf. John 1:30, “He was before me,” lit., “He was first (protos) of me,”
i.e., “in regard to me,” expressing all that is involved in His preexistence and priority.
FIRSTFRUIT(S)
aparche (άπαρχή, 536) denotes, primarily, “an offering of firstfruits” (akin to
aparchomai, “to make a beginning”; in sacrifices, “to offer firstfruits”). “Though the English word is plural in each of its occurrences save Rom. 11:16, the Greek word is always singular. Two Hebrew words are thus translated, one meaning the “chief” or “principal part,” e.g., Num. 18:12; Prov. 3:9; the other, “the earliest ripe of the crop or of the tree,” e.g., Exod. 23:16; Neh. 10:35; they are found together, e.g., in Exod. 23:19,
“the first of the firstfruits.”
“The term is applied in things spiritual, (a) to the presence of the Holy Spirit with the believer as the firstfruits of the full harvest of the Cross, Rom. 8:23; (b) to Christ Himself in resurrection in relation to all believers who have fallen asleep, 1 Cor. 15:20, 23; (c) to the earliest believers in a country in relation to those of their countrymen subsequently converted, Rom. 16:5; 1 Cor. 16:15; (d) to the believers of this age in relation to the whole of the redeemed, 2 Thess. 2:13 (see Note below) and Jas. 1:18. Cf. Rev. 14:4.f*
Notes: (1) In Jas. 1:15 the qualifying phrase, “a kind of,” may suggest a cerain falling short, on the part of those mentioned, of what they might be. (2) In 2 Thess. 2:13, instead
of ap> arches, “from the beginning,” there is an alternative reading, well supported, viz.,
aparchen, “(God chose you) as firstfruits.”
FISH
1. ichthus (ιχθύς, 2486) denotes “a fish,” Matt. 7:10; Mark 6:38, etc.; apart from the Gospels, only in 1 Cor. 15:39.
2. ichthudion (ιχθύδιον, 2485) is a diminutive of No. 1, “a little fish,” Matt. 15:34; Mark 8:7.!
3. opsarion (όψάριον, 3795) is a diminutive of opson, “cooked meat,” or “a relish, a dainty dish, especially of fish”; it denotes “a little fish,” John 6:9, 11; 21:9, 10, 13.!
FISH (Verb), FISHER, FISHERMAN
A. Noun.
halieus (αλιεύς, 231), “a fisherman, fisher” (from hals, “the sea”), occurs in Matt. 4:18, 19; Mark 1:16, 17; Luke 5:2.!
B. Verb
halieuo (αλιεύώ, 232), “to fish” (akin to A.), occurs in John 2:3.! In the Sept., Jer. 16:16.!
FIT (Adjective and Verb), FITLY, FITTING
A. Adjectives.
1. euthetos (εύθετος, 2111), “ready for use, fit, well adapted,” lit., “well placed” (eu,
“well,” tithemi, “to place”), is used (a) of persons, Luke 9:62, negatively, of one who is not fit for the kingdom of God; (b) of things, Luke 14:35, of salt that has lost its savor; rendered “meet” in Heb. 6:7, of herbs. See meet.!.
2. arestos ( ρεστός, 701), “pleasing” (akin to aresko, “to please”), is translated “(it is not) fit,” rv (kjv, “reason”), in Acts 6:2. See please, reason.
B. Verbs.
1. aneko (άνηκώ, 433), properly, “to have come up to” (ana, “up,” and heko, “to arrive”), is translated “is fitting,” in Col. 3:18, rv. See befitting.
2. katheko (καθηκώ, 2520), “to come or reach down to” (kata, “down”), hence, “to befit, be proper,” is translated “is (not fit)” in Acts 22:22; in Rom. 1:28, RV, “fitting”
(kjv, “convenient”). See convenient.!
3. katartizo (καταρτίζώ, 2675), “to make fit, to equip, prepare” (kata, “down,” artos, “a joint”), is rendered “fitted” in Rom. 9:22, of vessels of wrath; here the middle voice signifies that those referred to “fitted” themselves for destruction (as illustrated in the case of Pharaoh, the self-hardening of whose heart is accurately presented in the rv in the first part of the series of incidents in the Exodus narrative, which records Pharaoh’s doings; only after repeated and persistent obstinacy on his part is it recorded that God hardened his heart.) See frame, join, perfect, prepare, restore.
4. sunarmologeo (συναρμολογέω, 4883), “to fit or frame together” (sun, “with,”
harmos, “a joint, in building,” and lego, “to choose”), is used metaphorically of the various parts of the church as a building, Eph. 2:21, “fitly framed together”; also of the members of the church as the body of Christ, 4:16, RV, “fitly framed ... together.”!
FIVE, FIVE TIMES
pente (πέντε, 4002) is derived by some from words suggesting the fingers of a hand, or a fist. The word is frequent in the Gospels. Pentakis, “five times,” is found in 2 Cor. 11:24;!pentakosioi, “five hundred,” in Luke 7:41; 1 Cor. 15:6;!pentakischilioi, “five thousand” (chilios, “a thousand”), in Matt. 14:21; 16:9 and corresponding passages. See FIFTEENTH, FIFTH, FIFTY.
FIX
sterizo (στηρίζω, 4741), “to set forth, make fast, fix,” is translated “fixed” in Luke 16:26, of the great gulf separating Hades or Sheol from the region called “Abraham’s bosom.” See establish.
FLAME, FLAMING
phlox (φλόξ, 5395), akin to Lat. fulgeo, “to shine,” is used apart from pur, “fire,” in Luke 16:24; with pur, it signifies “a fiery flame,” lit., “a flame of fire,” Acts 7:30; 2 Thess. 1:8, where the fire is to be understood as the instrument of divine judgment; Heb. 1:7, where the meaning probably is that God makes His angels as active and powerful as a “flame” of fire; in Rev. 1:14; 2:18; 19:12, of the eyes of the Lord Jesus as emblematic of penetrating judgment, searching out evil.!
FLATTERY (-ING)
kolakia (or -eia) (κολακεία, 2850), akin to kolakeuo, “to flatter,” is used in 1 Thess. 2:5 of “words of flattery” (rv), adopted as “a cloke of coveousness,” i.e., words which “flattery” uses, not simply as an effort to give pleasure, but with motives of self-interest.!
FLAX
linon (λίνον, 3043) primarily denotes “flax” (Eng., “linen”); then, that which is made
of it, “a wick of a lamp,” Matt. 12:20; several ancient mss. have the word in Rev. 15:6 (kjv only, “linen”). See linen.!
FLEE, FLED
1. pheugo (φεύγω, 5343), “to flee from or away” (Lat., fugio; Eng., “fugitive,” etc.), besides its literal significance, is used metaphorically, (a) transitively, of “fleeing” fornication, 1 Cor. 6:18; idolatry, 10:14; evil doctrine, questionings, disputes of words, envy, strife, railings, evil surmisings, wranglings, and the love of money, 1 Tim. 6:11; youthful lusts, 2 Tim. 2:22; (b) intransitively, of the “flight” of physical matter, Rev. 16:20; 20:11; of death, 9:6. See escape.
2. ekpheugo (έκφεύγω, 1628), “to flee away, escape” (ek, “from,” and No. 1), is translated “fled” in Acts 16:27 (kjv only); 19:16. In Heb. 12:25 the best mss. have this verb instead of No. 1. See escape.
3. katapheugo (καταφεύγω, 2703), “to flee for refuge” (kata, used intensively, and No. 1), is used (a) literally in Acts 14:6; (b) metaphorically in Heb. 6:18, of “fleeing” for refuge to lay hold upon hope.!
Note: For apopheugo and diapheugo, see escape.
FLESH
1. sarx (σάρξ, 4561) has a wider range of meaning in the NT than in the OT. Its uses in the NT may be analyzed as follows:
“(a) “the substance of the body,” whether of beasts or of men, 1 Cor. 15:39; (b) “the human body,” 2 Cor. 10:3a; Gal. 2:20; Phil. 1:22; (c) by synecdoche, of “mankind,” in the totality of all that is essential to manhood, i.e., spirit, soul, and body, Matt. 24:22;
John 1:13; Rom. 3:20; (d) by synecdoche, of “the holy humanity” of the Lord Jesus, in the totality of all that is essential to manhood, i.e., spirit, soul, and body John 1:14; 1 Tim. 3:16; 1 John 4:2; 2 John 7, in Heb. 5:7, “the days of His flesh,” i.e., His past life on earth in distinction from His present life in resurrection; (e) by synecdoche, for “the complete person,” John 6:51-57; 2 Cor. 7:5; Jas. 5:3; (f) “the weaker element in human nature,” Matt. 26:41; Rom. 6:19; 8:3a; (g) “the unregenerate state of men,” Rom. 7:5; 8:8, 9; (h) “the seat of sin in man” (but this is not the same thing as in the body), 2 Pet. 2:18; 1 John 2:16; (i) “the lower and temporary element in the Christian,” Gal. 3:3; 6:8, and in religious ordinances, Heb. 9:10; (j) “the natural attainments of men,” 1 Cor. 1:26; 2 Cor. 10:2, 3b; (k) “circumstances,” 1 Cor. 7:28; the externals of life, 2 Cor. 7:1; Eph. 6:5; Heb. 9:13; (1) by metonymy, “the outward and seeming,” as contrasted with the spirit, the inward and real, John 6:63; 2 Cor. 5:16; (m) “natural relationship, consanguine,” 1 Cor. 10:18; Gal. 4:23, or marital, Matt. 19:5.”*
In Matt. 26:41; Rom. 8:4, 13; 1 Cor. 5:5; Gal. 6:8 (not the Holy Spirit, here), “flesh” is contrasted with spirit, in Rom. 2:28, 29, with heart and spirit; in Rom. 7:25, with the mind; cf. Col. 2:1, 5. It is coupled with the mind in Eph. 2:3, and with the spirit in 2 Cor. 7:1.
Note: In Col. 2:18 the noun sarx is used in the phrase “(by his) fleshly mind,” lit., “by the mind of his flesh” [see (h) above], whereas the mind ought to be dominated by the Spirit.
2. kreas (κρέας, 2907) denotes “flesh” in the sense of meat. It is used in the plural in Rom. 14:21; 1 Cor. 8:13.!
FLESHLY, FLESHY
1. sarkikos (σαρκικός, 4559), akin to No. 1, under flesh, signifies (a) associated with or pertaining to, “the flesh, carnal,” Rom. 15:27; 1 Cor. 9:11; (b) of “the nature of the flesh, sensual,” translated “fleshly” in 2 Cor. 1:12, of wisdom, in 1 Pet. 2:11, of lusts; in 2 Cor. 10:4, negatively, of the weapons of the Christian’s warfare, rv, “of the flesh” (kjv, “carnal”). See carnal.
2. sarkinos (σάρκινος, 4560) denotes “of the flesh, fleshly” (the termination Uinos signifying the substance or material of a thing); in 2 Cor. 3:3, RV, “(tables that are hearts) of flesh,” kjv, fleshly (tables), etc. See carnal.
Note: The adjectives “fleshly,” “carnal” are contrasted with spiritual qualities in Rom. 7:14; 1 Cor. 3:1, 3, 4; 2 Cor. 1:12; Col. 2:18 (lit., “mind of flesh”). Speaking broadly, the carnal denotes the sinful element in man’s nature, by reason of descent from Adam; the spiritual is that which comes by the regenerating operation of the Holy Spirit.
FLIGHT
A. Noun.
phuge (φυγή, 5437), akin to pheugo (see flee), is found in Matt. 24:20. Some inferior mss. have it in Mark 13:18.!
B. Verb.
klino (κλίνω, 2827), “to make to bend,” is translated “turned to flight” in Heb. 11:34. See bow.
FLOCK
1. poimne (άγαθοποιός, 17), 4167), akin to poimen, “a shepherd,” denotes “a flock” (properly, of sheep), Matt. 26:31; Luke 2:8; 1 Cor. 9:7; metaphorically, of Christ’s followers, John 10:16, RV, for the erroneous kjv, “fold.” What characterizes Christ’s sheep is listening to His voice, and the “flock” must be one as He is one.!
2. poimnion (ποίμνιον, 4168), possibly a diminutive of No. 1, is used in the NT only metaphorically, of a group of Christ’s disciples, Luke 12:32; of local churches cared for by elders, Acts 20:28, 29; 1 Pet. 5:2, 3.!
FLOOD
A. Nouns.
1. kataklusmos (κατακλυσμός, 2627), “a deluge” (Eng., “cataclysm”), akin to
katakluzo, “to inundate,” 2 Pet. 3:6, is used of the “flood” in Noah’s time, Matt. 24:38, 39; Luke 17:27; 2 Pet. 2:5.!
2. plemmura (πλημμύρα, 4132), akin to pletho andpimplemi, “to fill, a flood of sea or river,” the latter in Luke 6:4.! In the Sept., Job 40:18 (v. 23 in the EV).!
3. potamos (ποταμός, 4215), “a river, stream, torrent,” is translated “flood” in Matt. 7:25, 27; in Rev. 12:15, 16, kjv, flood, rv, “river. See river, water
B. Adjective.
potamophoretos (ποταμοφόρητος, 4216) signifies “carried away by a stream or
river” (A, No. 3, and phero, “to carry”), Rev. 12:15, RV, “carried away by the stream” (kjv, “of the flood”).!
For FLOOR see threshing floor
FLOUR
semidalis (σεμίδαλις, 4585) denotes the “finest wheaten flour,” Rev. 18:13.!
For FLOURISH in Phil. 4:10, see revive
FLOW
rheo (ρέω, 4482), “to flow,” is used figuratively in John 7:38 of the Holy Spirit, acting in and through the believer.!
FLOWER
A. Noun.
anthos (ανθος, 438), “a blossom, flower” (used in certain names of flowers), occurs in Jas. 1:10, 11; 1 Pet. 1:24 (twice).!
B. Adjective.
huperakmos (ύπέρακμος, 5320), “past the bloom of youth” (from huper, “beyond,”
and akme, “the highest point of anything,” the full bloom of a flower: Eng., “acme”), is used in 1 Cor. 7:36, “past the flower of her age”; Lightfoot prefers the rendering “of full age.”
For FLUX see dysentery
FLUTE-PLAYERS
auletes (αύλητης, 834), “a flute-player” (from auleo, “to play the flute”), occurs in Matt. 9:23 (kjv, “minstrel”), and Rev. 18:22 (kjv “pipers”). In the papyri writings of the time the word is chiefly associated with religious matters (Moulton and Milligan,
Vocab.). Cf. MINSTREL.!
FLY
petomai (πέτομαι, 4072), “to fly” (the root of which is seen in pteron and pterux, “a wing,”ptilon, “a feather,” etc.), is confined to the Apocalypse, 4:7; 8:13; 12:14; 14:6; 19:17. Some mss. have the verbpetaomai, a frequentative form.!
FOAL
huios (υίός, 5207), “a son,” primarily signifying the relation of offspring to parent, is used of the “foal” of an ass in Matt. 21:5. See son.
FOAM
A. Verbs.
1. aphrizo (άφρίζώ, 875) denotes “to foam at the mouth” (akin to aphros, “foam”; see
B.) Mark 9:18, 20.!
2. epaphrizo (έπαφρίζώ, 1890), “to foam out, or up” (epi, “up,” and No. 1), is used metaphorically in Jude 13, of the impious libertines, who had crept in among the saints, and “foamed” out their own shame with swelling words. The metaphor is drawn from the refuse borne on the crest of waves and cast up on the beach.!
B. Noun.
aphros (άφρός, 876), “foam,” occurs in Luke 9:39, where it is used with the preposition meta, “with,” lit., “(teareth him) with (accompanied by) foam.”!
FOE
echthros (έχθρός, 2190), an adjective signifying “hated, hateful, or hostile,” is used also as a noun denoting “an enemy,” translated “foes” in Matt. 10:36 and the kjv of Acts 2:35. See enemy.
FOLD
aule (αύλη, 833) first signifies “an open courtyard” before a house; then, “an enclosure” in the open, “a sheepfold,” John 10:1, 16. In the papyri “the word is extremely
common, denoting the court attached to a house” (Moulton and Milligan, Vocal·.). The “sheepfold” was usually surrounded by a stone wall, Numb. 32:16, preferably near a well, Exod. 2:16; Ps. 23:2, and often protected by a tower, 2 Chron. 26:10; Mic. 4:8. See
COURT, HALL, PALACE.
Note: For the erroneous kjv rendering, “fold,” ofpoimne, “a flock,” in John 10:16, see flock.
For FOLD UP see roll, A, No. 4
For FOLK see impotent, B, sick, B, No. 2
follow, follow after
1. akoloutheo (άκολουθέω, 190), to be an akolouthos, “a follower,” or “companion”
(from the prefix a, here expressing “union, likeness,” and keleuthos, “a way”; hence,
“one going in the same way”), is used (a) frequently in the literal sense, e.g., Matt. 4:25;
(b) metaphorically, of “discipleship,” e.g., Mark 8:34; 9:38; 10:21. It is used 77 times in the Gospels, of “following” Christ, and only once otherwise, Mark 14:13.
2. exakoloutheo (έξακολουθέω, 1811), “to follow up, or out to the end” (ek, “out,” used intensively, and No. 1), is used metaphorically, and only by the apostle Peter in his second epistle: in 1:16, of cunningly devised fables; 2:2 of lascivious doings; 2:15, of the way of Balaam.^ In the Sept., Job 31:9; Is. 56:11; Jer. 2:2; Amos 2:4.f
3. epakoloutheo (έπακολουθέω, 1872), “to follow after, close upon” (epi, “upon,” and No. 1). is used of signs “following” the preaching of the gospel. Mark 16:20; of “following” good works, 1 Tim. 5:10; of sins “following” after those who are guilty of them, 5:24; of “following” the steps of Christ, 1 Pet. 2:21.f
4. katakoloutheo (κατακολουθέω, 2628), “to follow behind or intently after” (kata, “after,” used intensively, and No. 1), is used of the women on their way to Christ’s tomb, Luke 23:55; of the demon-possessed maid in Philippi in “following” the missionaries, Acts 16:17.f
5. parakoloutheo (παρακολουθέω, 3877) lit. signifying “to follow close up, or side
by side,” hence, “to accompany, to conform to” (para, “beside,” and No. 1), is used of signs accompanying “them that believe,” Mark 16:17; of tracing the course of facts, Luke 1:3, RV; of “following” the good doctrine, 1 Tim. 4:6, RV (kjv, “attained”); similarly of “following” teaching so as to practice it, 2 Tim. 3:10, RV, “didst follow” (kjv, “hast fully known”). See attain, know, trace, understand.^
6. sunakoloutheo (συνακολουθέω, 4870), “to follow along with, to accompany a
leader” (sun, “with,” and No. 1), is given its true rendering in the RV of Mark 5:37, “He suffered no man to follow with Him”; in 14:51, of the young man who “followed with” Christ (inferior mss. have No. 1 here); Luke 23:49, of the women who “followed with” Christ from Galilee.f
7. dioko (διώκω, 1377) denotes (a) “to drive away,” Matt. 23:34; (b) “to pursue without hostility, to follow, follow after,” said of righteousness, Rom. 9:30; the Law, 9:31; 12:13, hospitality (“given to”) lit., “pursuing” (as one would a calling), the things which make for peace, 14:19; love, 1 Cor. 14:1; that which is good, 1 Thess. 5:15;
righteousness, godliness, faith, love, patience, meekness, 1 Tim. 6:11; righteousness, faith, love, peace, 2 Tim. 2:22; peace and sanctification, Heb. 12:14; peace, 1 Pet. 3:11;
(c) “to follow on” (used intransitively), Phil. 3:12, 14, RV, “I press on”; “follow after,” is an inadequate meaning. See give, persecute, press, pursue.
8. katadioko (καταδιώκω, 2614), “to follow up or closely,” with the determination to
find (kata, “down,” intensive, giving the idea of a hard, persistent search, and No. 7), Mark 1:36, “followed after (Him),” is said of the disciples in going to find the Lord who had gone into a desert place to pray.! The verb is found, e.g., in 1 Sam. 30:22; Ps. 23:6, and with hostile intent in Gen. 31:36.
9. ginomai (γίνομαι, 1096), “to become, to come into existence,” is used in Rev. 8:7; 11:15, 19, in the sense of taking place after translated “there followed.” See become.
10. epeimi (έπί, 1909 and έπί, 1510), “to come upon,” or, of time, “to come on or
after” (epi, “upon,” and eimi, “to go”), is used in the present participle as an adjective, in reference to a day, in Acts 7:26; 16:11; 20:15; 21:18; a night, 23:11, RV, “following,” in each place (kjv, “next”).!
Notes: (1) In Luke 13:33, the present participle, middle voice, of the verb echo, “to have, to be next,” is used with the article, the word hemera, “a day,” being understood,
signifying “the day following.” (2) In John 1:43 and 6:22 the adverb epaurion with the article, “on the morrow,” is translated “the day following” in the kjv. See morrow. (3)
In Acts 21:1 the adverb hexes, in order, next, is translated “the day following” (kjv). (4)
Mimeomai, “to imitate, be an imitator,” is so translated always in the rv, where the kjv uses the verb “to follow”; it is always used in a good sense, 2 Thess. 3:7, 9; Heb. 13:7; 3 John 11. So with the nouns mimetes, “an imitator,” and summimetes, “an imitator together.” See imitate, imitator. (5) In Matt. 4:19, deute, “come hither,” with opiso, “after,” is translated “come ye after,” rv (kjv, “follow”). (6) In Matt. 27:62, rv, the phrase eimi meta, “to be after,” is translated “(which) is (the day) after” (kjv, “that
followed”). (7) In 1 Pet. 1:11, the phrase meta tauta, lit., “after these things,” is translated “that should follow,” said of glories after the sufferings of Christ. (8) In Luke 22:49, the phrase to esomenon, lit. “the (thing) about to be” (from eimi, “to be”), is translated “what would follow.” (9) In Acts 3:24, the adverb kathexes, “successively, in order,” is translated “(them) that followed after,” i.e., those who succeeded (him), lit., “the (ones) successively (to him).” Cf. Note (3) above. See aeterward.
FOLLY
anoia (ανοια, 454) lit. signifies “without understanding” (a, negative, nous, “mind”); hence, “folly,” or, rather, “senselessness,” 2 Tim. 3:9; in Luke 6:11 it denotes violent or mad rage, “madness.” See madness.! Cf. anoetos, “foolish.”
Note: For aphrosune, rendered “folly” in 2 Cor. 11:1, kjv, see foolishness (rv).
FOOD
1. trophe (τροφή, 5160) denotes “nourishment, food” (akin to trepho, “to rear, nourish, feed”); it is used literally, in the Gospels, Acts and Jas. 2:15; metaphorically, in Heb. 5:12, 14, rv, “(solid) food,” kjv, “(strong) meat,” i.e., deeper subjects of the faith than that of elementary instruction. The word is always rendered “food” in the RV, where the kjv has “meat”; e.g., Matt. 3:4; 6:25; 10:10; 24:45; Luke 12:23; John 4:8; Acts 2:46, “did take their food,” RV (kjv, “did eat their meat”); 9:19, “took food”; 27:33, 34, 36. The kjv also has “food” in Acts 14:17 and Jas. 2:15.!
2. diatrophe (διατροφή, 1305), “sustenance, food,” a strengthened form of No. 1 (dia, “through,” suggesting a sufficient supply), is used in 1 Tim. 6:8.!
3. brosis (βρωσις, 1035), “eating, the act of eating” (akin to bibrosko, “to eat”) is translated “food” in 2 Cor. 9:10. See eating, meat, rust.
4. sitometrion (σιτόμετρον, 4620), a measured “portion of food” (sitos, “corn,” metreo, “to measure”), is used in Luke 12:42, rv.!
5. broma (βρωμα, 1033), akin to No. 3, frequently translated “meat,” and always so in the kjv except in Matt. 14:15, “victuals,” is rendered “food” in the RV in Matt. 14:15; Luke 3:11; 9:13.
Note: For asitia, “without food,” see abstinence.
FOOL, FOOLISH, FOOLISHLY, FOOLISHNESS
A. Adjectives.
1. aphron (αφρων, 878) signifies “without reason” (a, negative, phren, “the mind”), “want of mental sanity and sobriety, a reckless and inconsiderate habit of mind” (Hort), or “the lack of commonsense perception of the reality of things natural and spiritual . or
the imprudent ordering of one’s life in regard to salvation” (G. Vos, in Hastingsנ Bible
Dic.); it is mostly translated “foolish” or “foolish ones” in the RV; Luke 11:40; 12:20;
Rom. 2:20; 1 Cor. 15:36; 2 Cor. 11:16 (twice), 19 (contrasted with phronimos,
“prudent”); 12:6, 11; Eph. 5:17; 1 Pet. 2:15.!
2. anoetos (άνόήτος, 453) signifies “not understanding” (a, negative, noeo, “to
perceive, understand”), not applying nous, “the mind,” Luke 24:25; in Rom. 1:14 and Gal. 3:1, 3 it signifies “senseless,” an unworthy lack of understanding; sometimes it carries a moral reproach (in contrast with sophron, “sober-minded, selfcontrolled”) and describes one who does not govern his lusts, Titus 3:3; in 1 Tim. 6:9 it is associated with evil desires, lusts. See unwise.!
3. moros (μωρός, 3474) primarily denotes “dull, sluggish” (from a root muh, “to be silly”); hence, “stupid, foolish”; it is used (a) of persons, Matt. 5:22, “Thou fool”; here the word means morally worthless, a scoundrel, a more serious reproach than “Raca”; the
latter scorns a man’s mind and calls him stupid; moros scorns his heart and character; hence the Lord’s more severe condemnation; in 7:26, “a foolish man”; 23:17, 19, “fools”; 25:2, 3, 8, “foolish”; in 1 Cor. 3:18, “a fool”; the apostle Paul uses it of himself and his fellow-workers, in 4:10, “fools” (i.e., in the eyes of opponents); (b) of things, 2 Tim.
2:23, “foolish and ignorant questionings”; so Titus 3:9; in 1 Cor. 1:25, “the foolishness of
God,” not moria, “foolishness” as a personal quality (see C, No. 1), but adjectivally, that which is considered by the ignorant as a “foolish” policy or mode of dealing, lit., “the foolish (thing)”; so in v. 27, “the foolish (things) of the world.”!
4. asunetos (άσύνετος, 801) denotes “without discernment,” or “understanding” (a,
negative, suniemi, “to understand”); hence “senseless,” as in the rv of Rom. 1:21 (kjv, “foolish”), of the heart; in 10:19, kjv, “foolish,” RV, “void of understanding.” See UNDERSTANDING.
Note: For “fools,” Eph. 5:15, see unwise, No. 3.
B. Verbs.
1. moraino (μωραίνω, 3471) is used (a) in the causal sense, “to make foolish,” 1 Cor. 1:20; (b) in the passive sense, “to become foolish,” Rom. 1:22; in Matt. 5:13 and Luke 14:34 it is said of salt that has lost its flavor, becoming tasteless. See savour.!
2. paraphroneo (παραφρονέω, 3912), “to be beside oneself” (from para, “contrary
to,” andphren, “the mind”), “to be deranged,” 2 Cor. 11:23, rv, “as one beside himself,” for kjv, “as a fool.”!
C. Nouns.
1. moria (μωρία, 3472) denotes “foolishness” (akin to A, No. 3 and B, No. 1), and is used in 1 Cor. 1:18, 21, 23; 2:14; 3:19.!
2. aphrosune (άφροσύνη, 877), “senselessness,” is translated “foolishness” in Mark 7:22; 2 Cor. 11:1, 17, 21, “foolishness,” RV (kjv “folly” and “foolishly”). See folly.!
Note: Morologia denotes “foolish talking,” Eph. 5:4. See talking.!
foot, feet
A. Nouns.
1. pous (πούς, 4228), besides its literal meaning, is used, by metonymy, of “a person in motion,” Luke 1:79; Acts 5:9; Rom. 3:15; 10:15; Heb. 12:13. It is used in phrases expressing subjection, 1 Cor. 15:27, RV; of the humility and receptivity of discipleship, Luke 10:39; Acts 22:3; of obeisance and worship, e.g., Matt. 28:9; of scornful rejection, Matt. 10:14; Acts 13:51. Washing the “feet” of another betokened the humility of the service and the comfort of the guest, and was a feature of hospitality, Luke 7:38; John 13:5; 1 Tim. 5:10 (here figuratively).
Note: In Acts 7:5 bema, “a step,” is used with podos, the genitive case of pous, lit., “the step of a foot,” i.e., “a foot breadth,” what the “foot” can stand on, “(not so much as) to set his foot on.”
2. basis (βάσις, 939), lit., “a step” (akin to baino, “to go”), hence denotes that with which one steps, “a foot,” and is used in the plural in Acts 3:7.!
B. Adjectives.
1. poderes (ποδήρης, 4158) signifies “reaching to the feet,” from pous, and aro, “to fit” (akin to A, No. 1), and is said of a garment, Rev. 1:13.! In the Sept. it is used of the high priest’s garment, e.g., Ex. 28:4. 2.pezos (ποδήρης, 3978), an adjective, “on foot,” is used in one of its forms as an adverb in Matt. 14:3, and Mark 6:33, in each place signifying “by land,” in contrast to by sea.! Cf. pezeuo, “to go on foot,” Acts 20:3, RV,
“to go by land” (marg., “on foot”). Notes: (1) In Acts 20:18, the RV “set foot in” expresses more literally the verb epibaino (lit. “to go upon”) than the kjv “came into.” So again in 21:4 (some mss. have anabaino here). (2) In Luke 8:5, katapateo, “to tread
down” (kata, “down,” pateo, “to tread, trample”), is translated “was trodden under foot,” rv (kjv “was trodden down”).
FOOTSTOOL
hupopodion (ύποπόδιον, 5286), from hupo, “under,” and pous, “a foot,” is used (a) literally in Jas. 2:3, (b) metaphorically, of the earth as God’s “footstool,” Matt. 5:35; of the foes of the Lord, Matt. 22:44 (in some mss.); Mark 12:36, “underneath” (in some mss.), Luke 20:43; Acts 2:35; 7:49; Heb. 1:13; 10:13. The RV, adhering to the literal rendering, translates the phrase “the footstool of My (Thy, His) feet,” for the kjv, “My (etc.) footstool,” but in Matt. 22:44, “(till I put Thine enemies) underneath thy feet.”!
For FOR and FORASMUCH see Note f, p. 1
For FORBADE see forbid
FORBEAR, FORBEARANCE
A. Verbs.
1. anecho (άνέχομαι, 430), “to hold up” (ana, “up,” echo, “to have or hold”), is used in the middle voice in the NT, signifying “to bear with, endure”; it is rendered “forbearing (one another)” in Eph. 4:2 and Col. 3:13. See bear. Cf. B, No. 1, below.
2. aniemi (άνίημι, 447), lit., “to send up or back” (ana, “up,” hiemi, “to send”), hence, “to relax, loosen,” or, metaphorically, “to desist from,” is translated “forbearing” (threatening) in Eph. 6:9 (“giving up your threatening,” T. K. Abbott). See leave, loose.
3. pheidomai (φείδομαι, 5339), “to spare” (its usual meaning), “to refrain from doing something,” is rendered “I forbear” in 2 Cor. 12:6. See spare.
4. stego (στέγώ, 4722) properly denotes “to protect by covering”; then, “to conceal”; then, by covering, “to bear up under”; it is translated “forbear” in 1 Thess. 3:1, 5. See BEAR.
Note: In 1 Cor. 9:6, the verb ergazomai, “to work,” is used in the present infinitive, with a negative, and translated “to forbear working” (lit., “not working”).
B. Noun.
anoche (άνοχη, 463), “a holding back” (akin to A, No. 1), denotes “forbearance.” a delay of punishment, Rom. 2:4; 3:25, in both places of God’s “forbearance” with men, in the latter passage His “forbearance” is the ground, not of His forgiveness, but of His pretermission of sins, His withholding punishment. In 2:4 it represents a suspense of wrath which must eventually be exercised unless the sinner accepts God’s conditions; in 3:25 it is connected with the passing over of sins in times past, previous to the atoning work of Christ.!
f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.
Note: Cf. the noun epieikeia, Acts 24:4 “clemency”; 2 Cor. 10:1, “gentleness.”
Synonymous with this are makrothumia, “longsuffering,” and hupomone, “patience”
(see Col. 1:11). Anoche and makrothumia are used together in Rom. 2:4. See also Eph. 4:2 (where A, No. 1, is used in this combination). Trench (Syn.) and Abbott-Smith (Lex.)
state that huponone expresses patience with regard to adverse things, makrothumia patience with regard to antagonistic persons. It must be observed, however that in Heb. 6:15 the verb makrothumeo is used of Abraham’s patience under the pressure of trying
circumstances (cf. also Jas. 5:7, 8). Makrothumia and hupomone are often found together, e.g., 2 Cor. 6:4 and 6; 2 Tim. 3:10. “Longsuffering is that quality of selfrestraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger and is associated with mercy, and is used of God, Exod. 34:6, Sept.; Rom. 2:4; 1 Pet. 3:20. Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope, in 1 Thess. 1:3; it is not used of God.”*
C. Adjectives.
1. anexikakos (άνεξίκακος, 420) denotes “patiently forbearing evil,” lit., “patient of
wrong,” (from anecho, A, No. 1 and kakos, “evil”), “enduring”; it is rendered “forbearing” in 2 Tim. 2:24.f
2. epieikes (έπιεικής, 1933), an adjective (from epi, used intensively, and eikos, “reasonable”), is used as a noun with the article in Phil. 4:5, and translated “forbearance” in the rv; kjv, “moderation,” rv, marg., “gentleness,” “sweet reasonableness” (Matthew Arnold). See gentle.
forbid, forbade
A. Verb.
koluo (κωλύω, 2967), “to hinder, restrain, withhold, forbid” (akin to kolos, “docked, lopped, clipped”), is most usually translated “to forbid,” often an inferior rendering to that of hindering or restraining, e.g., 1 Thess. 2:16; Luke 23:2; 2 Pet. 2:16, where the RV has “stayed”; in Acts 10:47 “forbid.” In Luke 6:29, the RV has “withhold not (thy coat also).” See hinder, keep, Note (7), stay, suffer, A, Note (3), withhold, withstand, No. 1.
Notes: (1) The strengthened form diakoluo (dia, “through,” used intensively) is used in Matt. 3:14, where, for the kjv, “forbad” the RV has “would have hindered him” [“forbad” is unsuitable with reference to the natural and persistent (dia) effort to prevent Christ from being baptized.jf
(2) The phrase me genoito, lit., “let it not be” (me, negative, and ginomai, “to become”), is idiomatically translated “God forbid” in Luke 20:16; Rom. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 1 Cor. 6:15; Gal. 2:17; 3:21, and in the kjv of 6:14; here the RV has “far be it from me (to glory),” which the American RV uses in the OT. In Paul’s
Epistles it is almost entirely used to express the apostle’s repudiation of an inference which he apprehends may be drawn from his argument.
B. Adverb.
akolutos (άκωλύτως, 209), “without hindrance” (a, negative, and A, No. 1, is translated “none forbidding him,” in Acts 28:31. From the 2nd century A.D. onwards the word is found constantly in legal documents (Moulton and Milligan, Vocab., who draw attention to the triumphant note on which the word brings the Acts to a close).!
FORCE
A. Adjective.
bebaios (βέβαιος, 949), “firm, secure,” is translated “of force” (present usage would translate it “in force”) in Heb. 9:17, of a testament, or covenant, in relation to a death. See FIRM.
B. Verb.
1. harpazo (αρπάζω, 726), “to snatch away, carry off by force,” is used in the next sentence in Matt. 11:12, to that referred to under No. 1, “men of violence (kjv ‘the violent’) take it by force,” the meaning being, as determined by the preceding clause, that those who are possessed of eagerness and zeal, instead of yielding to the opposition of religious foes, such as the scribes and Pharisees, press their way into the kingdom, so as to possess themselves of it. It is elsewhere similarly rendered in John 6:15, of those who attempted to seize the Lord, and in Acts 23:10, of the chief captain’s command to the
soldiers to rescue Paul. See catch, pluck, pull. Cf. diarpazo, “to plunder,” e.g., Matt.
12:29, and sunarpazo, “to seize and carry away,” e.g., Acts 6:12, and harpax,
“rapacious, ravening,” e.g., Matt. 7:15.
Notes: (1) Biazo, “to force” (from bia, “force”), is used in the passive voice in Matt. 11:12, of the kingdom of heaven as ‘suffering violence;’ so in Luke 16:16, “entereth violently into it,” here in the middle voice, expressive of the special interest which the doer of the act has in what he is doing. This meaning is abundantly confirmed by the similar use in the papyri. Moulton and Milligan (Vocab.) remark that Luke’s statement can be naturally rendered “everyone is entering it violently.” See violence.
(2) In Matt. 11:12, the corresponding noun, biastes, “violence,” is rendered “men of violence,” rv (see No. 2). See violence.
FOREFATHER
1. progonos (πρόγονος, 4269), an adjective, primarily denoting “born before” (pro,
“before,” and ginomai, “to become”), is used as a noun in the plural, 2 Tim. 1:3, “forefathers” (in 1 Tim. 5:4, “parents”). See parents.!
2. propator (πρό, 4253 and πρό, 3962), “a forefather” (pro, “before,” pater, “a father”), is used of Abraham in Rom. 4:1.!
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
FOREGOING
proago (προάγω, 4254), when used intransitively, signifies either to “lead the way,” or “to go before, precede”; in Heb. 7:18, it is used of the commandment of the Law (v. 16), as preceding the bringing in of “a better hope” (rv, “foregoing”). See bring, go.
FOREHEAD
metopon (μέτωπον, 3359), from meta, “with,” and ops, “an eye,” occurs only in the Apocalypse, 7:3; 9:4; 13:16; 14:1, 9; 17:5; 20:4; 22:4.!
FOREIGN, FOREIGNER
exo (εξω, 1854), an adverb, signifying “outside, without,” is used in Acts 26:11, RV, “foreign,” for kjv “strange,” of cities beyond the limits of Palestine, lit., “unto (the) cities without,” including Damascus. See forth, outward, strange, without.
Note: In Eph. 2:19,paroikos, lit., “dwelling near” (para, “near,” oikos, a “dwelling”), denotes “an alien, a sojourner,” in contrast to fellow-citizens, RV, “sojourners” (kjv, “foreigners”); in 1 Pet. 2:11, kjv, “strangers”; see also Acts 7:6, 29. See sojourner,
stranger. Cf. allotrios, e.g., Acts 7:6; Heb. 11:9, 34; allophulos, Acts 10:28;! xenos, Matt. 25:35, 38, 43; 27:7; Acts 17:21, etc.
FOREKNOW, FOREKNOWLEDGE
A. Verb.
proginosko (προγινώσκω, 4267), “to know before” (pro, “before,” ginosko, “to know”), is used (a) of divine knowledge, concerning (1) Christ, 1 Pet. 1:20, RV, “foreknown” (kjv, “foreordained”); (2) Israel as God’s earthly people, Rom. 11:2; (3) believers, Rom. 8:29; “the foreknowledge” of God is the basis of His foreordaining counsels; (b) of human knowledge, (1) of persons, Acts 26:5; (2) of facts, 2 Pet. 3:17.!
B. Noun.
prognosis (πρόγνωσις, 4268), “a foreknowledge” (akin to A.), is used only of divine “foreknowledge,” Acts 2:23; 1 Pet. 1:2.! “Foreknowledge” is one aspect of omniscience; it is implied in God’s warnings, promises and predictions. See Acts 15:18. God’s “foreknowledge” involves His electing grace, but this does not preclude human will. He “foreknows” the exercise of faith which brings salvation. The apostle Paul stresses especially the actual purposes of God rather than the ground of the purposes, see, e.g., Gal. 1:16; Eph. 1:5, 11. The divine counsels will ever be unthwartable. Cf. foreshew.
For FOREORDAIN see determine, No. 3, foreknow, A
For FOREPART see foreship
FORERUNNER
prodromos (πρόδρομος, 4274), an adjective signifying “running forward, going in advance,” is used as a noun, of “those who were sent before to take observations,” acting as scouts, especially in military matters; or of “one sent before a king” to see that the way was prepared, Isa. 40:3; (cf. Luke 9:52; and, of John the Baptist, Matt. 11:10, etc). In the NT it is said of Christ in Heb. 6:20, as going in advance of His followers who are to be where He is, when He comes to receive them to Himself.! In the Sept., Num. 13:21, “forerunners (of the grape)”; Isa. 28:4, “an early (fig).”!
FORESAIL
artemon (άρτέμων, 736), from artao, “to fasten to,” is rendered “mainsail” in Acts 27:40, kjv; rv, “foresail.” As to the particular kind of sail there mentioned, Sir William Ramsay, quoting from Juvenal concerning the entrance of a disabled ship into harbor by means of a prow-sail, indicates that the artemon would be a sail set on the bow.!
foresee, foreseen
1. proorao (προοράω, 4308), with the aorist form proeidon (used to supply tenses
lacking in proorao), “to see before” (pro, “before,” horao, “to see”), is used with reference (a) to the past, of seeing a person before, Acts 21:29; (b) to the future, in the sense of “foreseeing” a person or thing, Acts 2:25, with reference to Christ and the Father, rv, “beheld” (here the middle voice is used).!
2. proeidon (προείδω, 4275), an aorist tense form without a present, “to foresee,” is used of David, as foreseeing Christ, in Acts 2:31, rv, “foreseeing” (kjv, “seeing before”); in Gal. 3:8 it is said of the Scripture, personified, personal activity being attributed to it by reason of its divine source (cf. v. 22). “What saith the Scripture?” was a common
formula among the Rabbis.! In the Sept., Gen. 37:18; Ps. 16:8 (proorao); 139:3.!
3. problepo (προβλέπω, 4265), from pro, “before,” and blepo, “to see, perceive,” is translated “having provided” in Heb. 11:40 (middle voice), marg., “foreseen,” which is the lit. meaning pf the verb, as with Eng. “provide.”! In the Sept., Ps. 37:13.!
FORESHEW
prokatangello (προκαταγγέλλω, 4293), “to announce beforehand” (pro, “before,”
katangello, “to proclaim”), is translated “foreshewed” in Acts 3:18, rv (kjv, “before had shewed”); in 7:52, kjv and rv, “shewed before.”!
FORESHIP
prora (πρώρα, 4408) denotes the forward part of a ship, “the prow,” Acts 27:30; in v. 41 (kjv, “forepart”) in contrast to prumna, “the stern.”!
FORETELL
prolego (προλέγω, 4302), with the aorist formproeipon, and a perfect formproeireka
(fromproereo), signifies (1) “to declare openly” or “plainly,” or “to say” or “tell beforehand” (pro, “before,” lego, “to say”), translated in 2 Cor. 13:2 (in the first sentence), rv, “I have said beforehand,” kjv, “I told ... before”, in the next sentence, kjv, “I foretell,” RV, “I do say beforehand” (marg., “plainly”); not prophecy is here in view, but a warning given before and repeated (see under forewarn); (2) “to speak before, of prophecy,” as “foretelling” the future, Mark 13:23, kjv, “have foretold,” rv, “have told ... beforehand”; Acts 1:16 (of the prophecy concerning Judas); Rom. 9:29; 2 Pet. 3:2; Jude 17; some inferior mss. have it in Heb. 10:15. See forewarn, speak, tell.
Note: In Acts 3:24 some mss. have prokatangello (see foreshew); the most authentic have katangello, rv, “told.”
FOREWARN
prolego (προλέγώ, 4302), with verbal forms as mentioned above, is translated “I forewarn” and “I did forewarn,” in the rv of Gal. 5:21, kjv, “I tell (you) before” and “I have told (you) in time past”; here, however, as in 2 Cor. 13:2 and 1 Thess. 3:4 (see below), the rv marg., “plainly” is to be preferred to “beforehand” or “before” (see under foretell); the meaning in Gal. 5:21 is not so much that Paul prophesied the result of the practice of the evils mentioned but that he had told them before of the consequence and was now repeating his warning, as leaving no possible room for doubt or misunderstanding; in 1 Thess. 3:4, the subject told before was the affliction consequent upon the preaching of the Gospel; in 1 Thess. 4:6, “we forewarned,” the warning was as to the consequences of whatsoever violates chastity.
Note: In Luke 12:5 the verb hupodeiknumi, “to shew, teach, make known,” is translated “will warn” in the rv (kjv, “forewarn”). See example (B, No. 2), shew, warn.
FORFEIT
zemioo (ζημιόώ, 2210), in the active voice signifies “to damage”; in the passive, “to suffer loss, forfeit,” Matt. 16:26 and Mark 8:36, of the “life,” rv; kjv, and RV marg., “soul”; in each place the RV has “forfeit,” for uv, “lose”; Luke 9:25,“his own self” (RV, “forfeit,” kjv, “be cast away”; here the preceding word “lose” translates apollumi, “to destroy”). what is in view here is the act of “forfeiting” what is of the greatest value, not the casting away by divine judgment, though that is involved, but losing or penalizing one’s own self, with spiritual and eternal loss. The word is also used in 1 Cor. 3:15; 2 Cor. 7:9; Phil. 3:8. See cast, lose, loss (suffer).!
FORGET, FORGETFUL
A. Verbs.
1. lanthano (λανθάνώ, 2990), “to escape notice,” is translated “they (wilfully) forget” in 2 Pet. 3:5, RV, lit., “this escapes them (i.e., their notice, wilfully on their part),” kjv, “they willingly are ignorant of”; in v. 8, RV, “forget not,” lit., “let not this one thing escape you” (your notice), kjv, “be not ignorant of” See hide, ignorant, unawares.
2. epilanthanomai (έπιλανθάνομαι, 1950), “to forget, or neglect” (epi, “upon,” used intensively, and No. 1), is said (a) negatively of God, indicating His remembrance of sparrows, Luke 12:6, and of the work and labor of love of His saints, Heb. 6:10; (b) of the disciples regarding taking bread, Matt. 16:5: Mark 8:14; (c) of Paul regarding “the things which are behind,” Phil. 3:13; (d) of believers, as to showing love to strangers, Heb. 13:2, RV, and as to doing good and communicating, v. 16; (e) of a person who after looking at himself in a mirror, forgets what kind of person he is, Jas. 1:24.!
3. eklanthanomai (έκλανθάνομαι, 1585), “to forget utterly” (ek, “out,” intensive), is used in the middle voice in Heb. 12:5, of “forgetting” an exhortation.!
B. Nouns.
1. lethe (ληθη, 3024), “forgetfulness” (from letho, “to forget,” an old form of
lanthano, see A, No. 1; cf. Eng. “lethal,” “lethargy,” and the mythical river “Lethe,” which was supposed to cause forgetfulness of the past to those who drank of it), is used with lambano, “to take,” in 2 Pet. 1:9, “having forgotten,” lit., “having taken
forgetfulness” (cf. 2 Tim. 1:5, lit., “having taken reminder”), a periphrastic expression for a single verb.f
2. epilesmone (έπιλησμονή, 1953), “forgetfulness” (akin to A, No. 2), is used in Jas. 1:25, “a forgetful hearer,” rv, “a hearer that forgetteth,” lit., “a hearer of forgetfulness,”
i.e., a hearer characterized by “forgetfulness.”^
forgive, forgave, forgiveness
A. Verbs.
1. aphiemi (άφίημι, 863), primarily, “to send forth, send away” (apo, “from,” hiemi, “to send”), denotes, besides its other meanings, “to remit or forgive” (a) debts, Matt. 6:12; 18:27, 32, these being completely cancelled; (b) sins, e.g., Matt. 9:2, 5, 6; 12:31, 32; Acts 8:22 (“the thought of thine heart”); Rom. 4:7; Jas. 5:15; 1 John 1:9; 2:12. In this latter respect the verb, like its corresponding noun (below), firstly signifies the remission of the punishment due to sinful conduct, the deliverance of the sinner from the penalty divinely, and therefore righteously, imposed; secondly, it involves the complete removal of the cause of offense; such remission is based upon the vicarious and propitiatory sacrifice of Christ. In the OT atoning sacrifice and “forgiveness” are often associated,
e.g., Lev. 4:20, 26. The verb is used in the NT with reference to trespasses (paraptoma),
e.g., Matt. 6:14, 15; sins (hamartia), e.g., Luke 5:20; debts (see above) (opheilema),
Matt. 6:12; (opheile), 18:32; (daneion), 18:27; the thought (dianoia) of the heart, Acts
8:22. Cf. kalupto, “to cover,” 1 Pet. 4:8; Jas. 5:20; and epikalupto, “to cover over,” Rom. 4:7, representing the Hebrew words for “atonement.”
Human “forgiveness” is to be strictly analogous to divine “forgiveness,” e.g., Matt. 6:12. If certain conditions are fulfilled, there is no limitation to Christ’s law of “forgiveness,” Matt. 18:21, 22. The conditions are repentance and confession, Matt. 18:15-17; Luke 17:3.
As to limits to the possibility of divine “forgiveness,” see Matt. 12:32, 2nd part (see blasphemy) and 1 John 5:16 (see death). See forsake, lay, Note (2) at end, leave,
let, omit, put, No. 16, Note, remit, send, Note, (1), suffer, yield.
2. charizomai (χαρίζομαι, 5483), “to bestow a favor unconditionally,” is used of the act of “forgiveness,” whether divine, Eph. 4:32; Col. 2:13; 3:13; or human, Luke 7:42, 43 (debt); 2 Cor. 2:7, 10; 12:13; Eph. 4:32 (1st mention). Paul uses this word frequently, but No. 1 only, in Rom. 4:7, in this sense of the word. See deliver.
Note: Apoluo, “to let loose from” (apo, “from,” luo, “to loose”), “to release,” is translated “forgive,” “ye shall be forgiven,” Luke 6:37, kjv (rv, “release,” “ye shall be released”), the reference being to setting a person free as a quasi-judicial act. The verb does not mean “to forgive.” See dismiss, release.
B. Noun.
aphesis (αφεσις, 859) denotes “a dismissal, release” (akin to A, No. 1); it is used of the remission of sins, and translated “forgiveness” in Mark 3:29; Eph. 1:7; Col. 1:14, and in the kjv of Acts 5:31; 13:38; 26:18, in each of which the RV has “remission.” Eleven times it is followed by “of sins,” and once by “of trespasses.” It is never used of the remission of sins in the Sept., but is especially connected with the Year of Jubilee (Lev.
25:10, etc.). Cf. the RV of Luke 4:18, “release” (kjv, “liberty”). For the significance in connection with remission of sins and the propitiatory sacrifice of Christ, see A, No. 1.
See deliverance, liberty, release, remission. Cf. the different word paresis, “a passing over, a remission,” of sins committed under the old covenant, Rom. 3:25. The RV should be used here. This passing over, or by, was neither forgetting nor “forgiving”; it was rather a suspension of the just penalty; cf. Acts 17:30, “the times of ignorance God overlooked,” rv; see also, e.g., Ps. 78:38.
FORM (Noun)
1. morphe (μορφή, 3444) denotes “the special or characteristic form or feature” of a person or thing; it is used with particular significance in the NT, only of Christ, in Phil. 2:6, 7, in the phrases “being in the form of God,” and “taking the form of a servant.” An excellent definition of the word is that of Gifford: “morphe is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual, and retained as long as the individual itself exists.. Thus in the passage before us morphe
Theou is the Divine nature actually and inseparably subsisting in the Person of Christ.. For the interprehtion of ‘the form of God’ it is sufficient to say that (1) it includes the whole nature and essence of Deity, and is inseparable from them, since they could have no actual existence without it; and (2) that it does not include in itself anything ‘accidental’ or separable, such as particular modes of manifestation, or conditions of glory and majesty, which may at one time be attached to the ‘form,’ at another separated from it..
“The true meaning of morphe in the expression ‘form of God’ is confirmed by its recurrence in the corresponding phrase, ‘form of a servant.’ It is universally admitted that the two phrases are directly antithetical, and that ‘form’ must therefore have the same sense in both.”*
The definition above mentioned applies to its use in Mark 16:12, as to the particular ways in which the Lord manifested Himself.!
Note: For the synonymous word schema, see fashion. For the verb morphoo, see formed, No. 1, below.
2. morphosis (μόρφωσις, 3446), “a form or outline,” denotes, in the NT, “an image or impress, an outward semblance,” Rom. 2:20, of knowledge of the truth; 2 Tim. 3:5, of godliness. It is thus to be distinguished from morphe (No. 1); it is used in almost the same sense as schema, “fashion” (which see), but is not so purely the outward “form” as schema is.!
3. tupos (τύπος, 5179), “the representation or pattern” of anything (for which see ensample), is rendered “form” in Rom. 6:17, “that form (or mold) of teaching whereunto ye were delivered,” RV. The metaphor is that of a cast or frame into which molten material is poured so as to take its shape. The Gospel is the mould; those who are obedient to its teachings become conformed to Christ, whom it presents. In Acts 23:25, it
is used of a letter, rv, “form” (kjv, “manner”), with reference to the nature of the contents.
4. eidos (είδος, 1491), lit., “that which is seen” (eidon, “to see”), “an appearance or external form,” is rendered “form” in the RV of Luke 3:22, of the Holy Spirit’s appearance at the baptism of Christ; in John 5:37, in the Lord’s testimony concerning the Father; in Luke 9:29 it is said of Christ Himself; it is translated “sight” in 2 Cor. 5:7, the Christian being guided by what he knows to be true, though unseen; in 1 Thess. 5:22 Christians are exhorted to abstain from “every form of evil,” RV (the kjv, “appearance” is inadequate), i.e., from every kind of evil. See fashion, shape, sight.!
5. hupotuposis (ύποτύπωσις, 5296), “an outline, sketch” (akin to hupotupoo, “to
delineate,” hupo, “under,” and No. 3), is used metaphorically to denote “a pattern, example,” “form,” in 2 Tim. 1:13, “of sound words” (RV, “pattern”); in 1 Tim. 1:16, “pattern” and “ensample.” See ensample.!
FORMED
A. Verbs.
1. morphoo (μορφόω, 3445), like the noun (A, No. 1), refers, not to the external and transient, but to the inward and real; it is used in Gal. 4:19, expressing the necessity of a change in character and conduct to correspond with inward spiritual condition, so that there may be moral conformity to Christ.!
Cf. metamorphoo, “to transform, transfigure,” summorphi o and suschemati o, “to conform to.”
2. plasso (πλάσσω, 4111), “to mold, to shape,” was used of the artist who wrought in clay or wax (Eng., “plastic,” “plasticity”), and occurs in Rom. 9:20; 1 Tim. 2:13.!
B. Noun.
plasma (πλάσμα, 4110) denotes “anything molded or shaped into a form” (akin to A,
No. 2), Rom. 9:20, “the thing formed.”! Cf. the adjective plastos, “made up, fabricated, feigned,” 2 Pet. 2:3.!
FORMER
1.protos (πρωτος, 44139), “first,” is translated “former” in Acts 1:1, of Luke’s first treatise; in Rev. 21:4, rv, “first” (kjv, “former”). See before, first.
2. proteros (πρότερος, 4387), “before, former,” is translated “former” in Eph. 4:22; Heb. 10:32; 1 Pet. 1:14. See before.
FORNICATION, FORNICATOR
A. Nouns.
1. porneia (πορνεία, 4202) is used (a) of “illicit sexual intercourse,” in John 8:41; Acts 15:20, 29; 21:25; 1 Cor. 5:1; 6:13, 18; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thess. 4:3; Rev. 2:21; 9:21; in the plural in 1 Cor. 7:2; in Matt. 5:32 and 19:9 it stands
for, or includes, adultery; it is distinguished from it in 15:19 and Mark 7:21; (b) metaphorically, of “the association of pagan idolatry with doctrines of, and professed adherence to, the Christian faith,” Rev. 14:8; 17:2, 4; 18:3; 19:2; some suggest this as the sense in 2:21.!
2. pornos (πόρνος, 4205) denotes “a man who indulges in fornication, a fornicator,” 1 Cor. 5:9, 10, 11; 6:9; Eph. 5:5, RV; 1 Tim. 1:10, RV; Heb. 12:16; 13:4, rv; Rev. 21:8 and 22:15, RV (kjv, “whoremonger”).!
B. Verbs.
1. porneuo (πορνεύω, 4203) “to commit fornication,” is used (a) literally, Mark 10:19; 1 Cor. 6:18; 10:8; Rev. 2:14, 20, see (a) and (b) above; (b) metaphorically, Rev. 17:2; 18:3, 9.!
2. ekporneuo (έκπορνεύω, 1608), a strengthened form of No. 1 (ek, used intensively), “to give oneself up to fornication,” implying excessive indulgence, Jude 7.!
FORSAKE
A. Verbs.
1. kataleipo (καταλείπω, 2641), a strengthened form of leipo, “to leave,” signifies (a) “to leave, to leave behind,” e.g., Matt. 4:13; (b) “to leave remaining, reserve,” e.g., Luke 10:40; (c) “to forsake,” in the sense of abandoning, translated “to forsake” in the RV of Luke 5:28 and Acts 6:2; in Heb. 11:27 and 2 Pet. 2:15, kjv and RV. In this sense it is translated “to leave,” in Mark 10:7; 14:52; Luke 15:4; Eph. 5:31. See leave, reserve.
2. enkataleipo (έγκαταλείπω, 1459), from en, “in,” and No. 1, denotes (a) “to leave behind, among, leave surviving,” Rom. 9:29; (b) “to forsake, abandon, leave in straits, or helpless,” said by, or of, Christ, Matt. 27:46; Mark 15:34; Acts 2:27, 31 (No. 1 in some mss.); of men, 2 Cor. 4:9; 2 Tim. 4:10, 16; by God, Heb. 13:5; of things, by Christians (negatively), Heb. 10:25. See leave.!
3. aphiemi (άφίημι, 863) sometimes has the significance of “forsaking,” Mark 1:18; 14:50 (rv, “left”); so Luke 5:11. See forgive.
4. apotasso (άποτάσσομαι, 657), primarily, “to set apart” (apo, off, “from,” tasso, “to arrange”), is used in the middle voice, meaning (a) “to take leave of,” e.g., Mark 6:46, (b) “to renounce, forsake,” Luke 14:33, kjv, “forsaketh,” RV, “renounceth” (“all that he hath”). See bid farewell, renounce, send, Note (2) at end, take, Note (14).
B. Noun.
apostasia (άποστασία, 646), “an apostasy, defection, revolt,” always in NT of religious defection, is translated “to forsake” in Acts 2:2 lit., “(thou teachest) apostasy (from Moses)”; in 2 Thess. 2:3, “falling away.” See fall.!
For FORSOMUCH see f p. 1
FORSWEAR
epiorkeo (έπιορκέώ, 1964) signifies “to swear falsely, to undo one’s swearing,
forswear oneself” (epi, “against,” orkos, “an oath”), Matt. 5:33.! Cf. epiorkos, “a perjured person, a perjurer,” 1 Tim. 1:10, “false swearers.”!
FORTH
exo (εξώ, 1854), “outside, without” (from, ek, “out of, from”), frequently signifies “forth,” especially after verbs of motion, e.g., John 11:43; 19:4, 13. See outward, STRANGE, WITHOUT.
Notes: (1) For the word “forth” in combination with various verbs, see, e.g., break, bring, come, put. (2) In Matt. 26:16, the RV omits “forth,” as the similar apo tote, “from then,” simply means “from that time”; in the similar phrase “from that day forth,” Matt. 22:46; John 11:53, there is no word in the original representing “forth.” (3) In John 2:11 the RV rightly omits “forth.”
FORTHWITH
1. exautes (έξαύτης, 1824), “at once” (from, ek, “out of,” and autes, the genitive case of autos, “self or very,” agreeing with “hour” understood, i.e., “from that very hour”), is translated “forthwith” in the RV in Mark 6:25 (kjv, “by and by”); Acts 10:33 (kjv, “immediately”); 11:11 (ditto); 21:32 (ditto); 23:30 (kjv, “straightway”); Phil. 2:23 (kjv,
“presently”). The word is frequent in the period of the koine Greek (see Preface). See IMMEDIATELY, PRESENTLY, STRAIGHTWAY.!
2. eutheos (εύθέώς, 2112), “at once, straightway” (from the adjective, euthus, “straight”), is translated “forthwith,” in the kjv of Matt. 13:5; 26:49; (it occurs in some mss. in Mark 5:13; the RV omits it); Acts 12:10; 21:30 (RV, “straightway,” in each place). See IMMEDIATELY, SHORTLY, STRAIGHTWAY.
3. euthus (εύθύς, 2117), an alternative adverb to No. 2, is translated “forthwith” in the kjv of Mark 1:29; 1:43 (in the best mss.), and John 19:34 (rv, straightway). See anon,
IMMEDIATELY, STRALGHTWAY.!
Note: Parachrema, a synonymous word denoting “instantly, on the spot,” is not translated “forthwith” in kjv or rv. See immediately.
FORTY
tessarakonta (τεσσαράκοντα, 5062) is used in circumstances in Scripture which indicate the number as suggesting probation, separation or judgment, e.g., Matt. 4:2; Acts 1:3; Heb. 3:9, 17.
Note: Tessarakontaetes, “forty years” (etos, “a year”), is found in Acts 7:23; 13:18.!
FORWARD (be), FORWARDNESS
Notes: (1) The verb thelo, “to will, wish,” is translated “to be forward,” in the kjv of
2 Cor. 8:10, which the RV corrects to “to will.” (2) In Gal. 2:10, spoudazo, “to be zealous,” is so rendered in the RV (kjv, “I was forward”). (3) In 2 Cor. 8:17, the corresponding adjective spoudaios, “earnest,” is so rendered in the rv (kjv, “forward”). So in v. 8, the noun spoude, “earnestness,” is thus rendered in the rv (kjv, “forwardness”). (4) In 9:2, rv, the nounprothumia, “readiness” (pro, “before,” thumos, “impulse”), is so rendered (kjv, “forwardness of mind”). (5) For the combination of this word with verbs see go, put, set, stretch.
FOSTER-BROTHER
suntrophos (σύντροφος, 4939) primarily denotes “one nourished or brought up with
another” (sun, “with,” trepho, “to rear”); it is rendered “foster-brother” in Acts 13:1, rv.
It has, however, been found in Hellenistic usage as a court term, signifying an intimate friend of a king (Deissmann), and this would seem to be the meaning regarding Manaen and Herod the Tetrarch.
FOUL
akathartos (άκάθαρτος, 169) denotes “unclean, impure” (a, negative, and kathairo, “to purify”), (a) ceremonially, e g., Acts 10:14, 28; (b) morally, always, in the Gospels, of unclean spirits; it is translated “foul” in the kjv of Mark 9:25 and Rev. 18:2, but always “unclean” in the RV. Since the word primarily had a ceremonial significance, the moral
significance is less prominent as applied to a spirit, than when poneros, “wicked,” is so
applied. Cf. akatharsia, “uncleanness.” See unclean.
Note: In Rev. 17:4 the best mss. have this word in the plural, RV. “the unclean things” (akathartes, “filthiness,” in some mss.).
FOUNDATION (to lay), FOUNDED
A. Nouns.
1. themelios, or themelion (θεμέλιος, 2310) is properly an adjective denoting “belonging to a foundation” (connected with tithemi, “to place”). It is used (1) as a noun, with lithos, “a stone,” understood, in Luke 6:48, 49; 14:29; Heb. 11:10; Rev. 21:14, 19; (2) as a neuter noun in Acts 16:26, and metaphorically, (a) of “the ministry of the gospel and the doctrines of the faith,” Rom. 15:20; 1 Cor. 3:10, 11, 12; Eph. 2:20, where the “of” is not subjective (i.e., consisting of the apostles and prophets), but objective, (i.e., laid by the apostles, etc.); so in 2 Tim. 2:19, where “the foundation of God” is “the foundation laid by God,” — not the Church (which is not a “foundation”), but Christ Himself, upon whom the saints are built; Heb. 6:1; (b) “of good works, 1 Tim. 6:19.!
2. katabole (καταβολή, 2602), lit., “a casting down,” is used (a) of “conceiving seed,” Heb. 11:11; (b) of “a foundation,” as that which is laid down, or in the sense of founding; metaphorically, of “the foundation of the world”; in this respect two phrases are used, (1) “from the foundation of the world,” Matt. 25:34 (in the most authentic mss. in 13:35 there is no phrase representing “of the world”); Luke 11:50; Heb. 4:3; 9:26; Rev. 13:8; 17:8;
(2) “before the foundation of the world,” John 17:24; Eph. 1:4; 1 Pet. 1:20. The latter phrase looks back to the past eternity.!
B. Verb.
themelioo (θεμελιόω, 2311), “to lay a foundation, to found” (akin to A, No. 1), is used (a) literally, Matt. 7:25; Luke 6:48; Heb. 1:10; (b) metaphorically, Eph. 3:17, “grounded (in love)”; Col. 1:23 (ditto, “in the faith”); 1 Pet. 5:10, kjv, “settle.” See GROUND, SETTLE.!
fountain
pege (πηγή, 4077), “a spring or fountain,” is used of (a) “an artificial well,” fed by a spring, John 4:6; (b) metaphorically (in contrast to such a well), “the indwelling Spirit of God,” 4:14; (c) “springs,” metaphorically in 2 Pet. 2:17, RV, for kjv, “wells”; (d) “natural fountains or springs,” Jas. 3:11, 12; Rev. 8:10; 14:7; 16:4; (e) metaphorically, “eternal life and the future blessings accruing from it,” Rev. 7:17; 21:6; (f) “a flow of blood,” Mark 5:29.f
FOUR (-TH), FOURTEEN (-TH), FOUR HUNDRED
tessares (τέσσαρες, 5064), “four,” is not found in the NT outside the Gospels, the Acts and Apocalypse; in the last it is very frequent. Tetartos, “fourth,” is found in Matt. 14:25; Mark 6:48 and seven times in the Apocalypse; also in Acts 10:30, “four days ago,” lit., “from a fourth day.” Dekatessares, “fourteen” (lit., “ten-four”), is found in Matt. 1:17; 2 Cor. 12:2; Gal. 2:1;f tessareskaidekatos, “fourteenth” (lit., “four-and-tenth”), Acts 27:27, 33;f tetrakosia, “four hundred,” Acts 5:36; 7:6; 13:20; Gal. 3:17.f In Acts 7:6 the 400 years refers to Abraham’s descendants and to the sojourning and the bondage. This agrees with Gen. 15:13. In Exod. 12:40 the 430 years dates from the call of Abraham himself. Likewise the giving of the Law was 430 years from the promise in Gen. 12:3, which agrees with Gal. 3:17. In John 11:39 tetartaios, lit., “a fourth day (one),” is rendered “four days.”
FOURFOLD
tetraploos (τετραπλόος, 5073), an adjective, is found in Luke 19:8.f
fourfooted
tetrapous (τετράπους, 5074), from tetra, “four” (used in compound words), and pous, “a foot,” is used of “beasts,” Acts 10:12; 11:6; Rom. 1:23.f
FOURSCORE
ogdoekonta (ογδοήκοντα, 3589), from ogdoos, “eighth,” is found in Luke 2:37; 16:7.f
FOURSQUARE
tetragonos (τετράγωνος, 5068), “four-cornered” (from tetra, see above, and gonia, “a corner, or angle”), is found in Rev. 21:16.f
For FOWL see bird
FOX
alopex (άλώπηξ, 258) is found in Matt. 8:20; Luke 9:58; metaphorically, of Herod, in Luke 13:32.f
For FRAGMENTS see piece, No. 4
FRAME (Verb)
1. katartizo (καταρτίζω, 2675), “to fit, to render complete,” is translated “have been framed” in Heb. 11:3, of the worlds or ages. See fit.
2. sunarmologeo (συναρμολογέω, 4883), “to fit or frame together” (sun, “with,”
harmos, “a joint,” lego, “to choose”), is used metaphorically of the church as a spiritual temple, the parts being “fitly framed together,” Eph. 2:21; as a body, 4:16, RV, “fitly framed,” (for kjv, “fitly joined”).!
FRANKINCENSE
libanos (έπόπτής, 2030), from a Semitic verb signifying “to be white,” is a vegetable
resin, bitter and glittering, obtained by incisions in the bark of the arbor thuris, “the incense tree,” and especially imported through Arabia; it was used for fumigation at sacrifices, Exod. 30:7, etc., or for perfume, Song of Sol., 3:6. The Indian variety is called looban. It was among the offerings brought by the wise men, Matt. 2:11. In Rev. 18:13 it is listed among the commodities of Babylon. The “incense” of Rev. 8:3 should be “frankincense.” Cf. INCENSE.!
FRANKLY
Note: In Luke 7:42, the verb charizomai, “to forgive” (as a matter of grace), is rendered “frankly forgave,” so as to bring out the force of the grace in the action. Older versions had “forgave,” and to this the RV returns.
FRAUD
aphustereo (άπό, 575 and άπό, 5302), “to keep back, deprive” (apo, “from,”
hustereo, “to be lacking”), is used in Jas. 5:4, “is kept back by fraud” (some mss. have
apostereo, “to defraud”). The word is found in a papyrus writing of A.D. 42, of a bath
insufficiently warmed (Moulton and Milligan, Vocab.). The Law required the prompt payment of the laborer, Deut. 24:15.!
FREE, FREEDOM, FREELY, FREEMAN, FREEDMAN, FREEWOMAN
A. Adjective.
eleutheros (έλεύθερος, 1658), primarily of “freedom to go wherever one likes,” is used (a) of “freedom from restraint and obligation” in general, Matt. 17:26; Rom. 7:3; 1 Cor. 7:39, RV, “free,” of the second marriage of a woman; 9:1, 19; 1 Pet. 2:16; from the Law, Gal. 4:26; from sin, John 8:36; with regard to righteousness, Rom. 6:20 (i.e., righteousness laid no sort of bond upon them, they had no relation to it); (b) in a civil sense, “free” from bondage or slavery, John 8:33; 1 Cor. 7:21, 22, 2nd part (for v. 22, 1st part, see C, No. 2); 12:13; Gal. 3:28; Eph. 6:8; Rev. 13:16; 19:18; as a noun, “freeman,” Col. 3:11, RV; Rev. 6:15; “freewoman,” Gal. 4:22, 23, 30, and v. 31. rv.!
Notes: (1) In Matt. 15:6 and Mark 7:11, the words “he shall be free,” kjv, have nothing to represent them in the Greek. (2) In Heb. 13:5, RV, “be ye free from the love of money,” is an abbreviated rendering of the adjective aphilarguros (“not loving money”) with the noun tropos, “turn (of mind”); hence the marg., “let your turn of mind be free, etc.,” for kjv, “let your conversation be without covetousness.”
B. Verb.
eleutheroo (έλευθερόω, 1659), “to make free” (akin to A), is used of deliverance from (a) sin, John 8:32, 36; Rom. 6:18, 22; (b) the Law, Rom. 8:2; Gal. 5:1 (see, however under C); (c) the bondage of corruption, Rom. 8:21. See deliver.!
Note: In Rom. 6:7, the verb dikaioo, translated “is freed,” signifies “to justify,” as in the RV, “is justified,” i.e., in the legal sense; death annuls all obligations. The death penalty which Christ endured holds good for the believer, through his identification with Christ in His death; having been crucified as to his unregenerate nature, and justified from sin, he walks in newness of life in Christ.
C. Nouns.
1. eleutheria (έλευθερία, 1657), “liberty” (akin to A and B), is rendered “freedom” in Gal. 5:1, “with freedom did Christ set us free.” The combination of the noun with the verb stresses the completeness of the act, the aorist (or point) tense indicating both its momentary and comprehensive character; it was done once for all. The RV margin “for freedom” gives perhaps the preferable meaning, i.e., “not to bring us into another form of bondage did Christ liberate us from that in which we were born, but in order to make us free from bondage.”
The word is twice rendered “freedom” in the RV of Gal. 5:13 (kjv, “liberty”). The phraseology is that of manumission from slavery, which among the Greeks was effected by a legal fiction, according to which the manumitted slave was purchased by a god; as the slave could not provide the money, the master paid it into the temple treasury in the presence of the slave, a document being drawn up containing the words “for freedom.”
No one could enslave him again, as he was the property of the god. Hence the word
apeleutheros, No. 2. The word is also translated “freedom” in 1 Pet. 2:16, rv. In 2 Cor.
3:17 the word denotes “freedom” of access to the presence of God. See liberty.
2. apeleutheros (άπελεύθερος, 558), “a freed man” (apo, “from,” and A), is used in 1 Cor. 7:22, “the Lord’s freedman.” See the illustration above under No. 1. Here the fuller word brings out the spiritual emancipation in contrast to the natural “freedman.”
Note: (1) In Acts 22:28, the wordpoliteia, rendered “freedom” (kjv), denotes citizenship, as in the RV (see citizenship); in the next sentence the Greek is, lit., “But I was even born”; the necessary word to be supplied is “Roman,” from the previous verse; hence the rv, “But I am a Roman born.” (2) For “free gift” (charisma), Rom. 5:15, 16; 6:23, see gift
D. Adverb.
dorean (δωρεάν, 1432), from dorea, “a gift” is used as an adverb in the sense “freely,” in Matt. 10:8; Rom. 3:24; 2 Cor. 11:7 (RV, “for nought”); Rev. 21:6; 22:17. Here the prominent thought is the grace of the Giver. See cause.
Notes: (1) In Acts 26:26 parrhesiazomai, “to be bold in speech,” is translated, “to speak freely.” (2) In Acts 2:29 the noun parrhesia with the preposition meta, “with,” is rendered “freely,” lit., “with free-spokenness.” (3) For charizomai, “to give freely,”
Rom. 8:32; 1 Cor. 2:12, see give. (4) In 2 Thess. 3:1, kjv, the verb trecho, “to run,” is rendered “may have free course”; this the rv corrects to “may run.” (5) For charitoo, “to bestow freely,” Eph. 1:6, see accept, Note. (6) For “have drunk freely,” John 2:10, rv, see drink, B, No. 2.
FREIGHT
ekbole (έκβολη, 1546), lit., “a throwing out” (from ekballo, “to throw out”), denotes “a jettison, a throwing out of cargo,” Acts 27:18, lit., “they made a throwing out,” RV, “they began to throw the freight overboard,” kjv, “they lightened the ship.”! In the Sept., Exod. 11:1; Jonah 1:5.!
For FREQUENT, 2 Cor. 11:23, see abundant, D
FRESH
neos (νέος, 3501), “new” (in respect of time, as distinct from kainos, “new,” in respect of quality), is translated “fresh” in the RV of Matt. 9:17; Mark 2:22; Luke 5:38, with reference to wineskins. See new.
Note: Glukus, “sweet,” is used in Jas. 3:11, 12 (in this verse, kjv, “fresh,” rv, “sweet,” as in both elsewhere); Rev. 10:9, 10. See sweet.!
FRIEND (make one’s)
A. Nouns.
1. philos (φίλος, 5384), primarily an adjective, denoting “loved, dear, or friendly,” became used as a noun, (a) masculine, Matt. 11:19; fourteen times in Luke (once feminine, 15:9); six in John; three in Acts; two in James, 2:23, “the friend of God”; 4:4, “a friend of the world”; 3 John 14 (twice); (b) feminine, Luke 15:9, “her friends.”
2. hetairos (εταίρος, 2083), “a comrade, companion, partner,” is used as a term of kindly address in Matt. 20:13; 22:12; 26:50. This, as expressing comradeship, is to be distinguished from No. 1, which is a term of endearment. Some mss. have the word in
Matt. 11:16; the best have heterois, others, kjv and rv, “fellows.” See fellow.
Notes: (1) The phrase hoi para autou, in Mark 3:21, “his friends,” lit. means “the (ones) beside Him,” i.e., those belonging to him. (2) In Mark 5:19, “thy friends” represents the phrase hoitsoi, lit., “the (ones) to thee,” i.e., “thine own.”
B. Verb.
peitho (πείθώ, 3982), “to persuade, influence,” is rendered “having made ... their friend” in Acts 12:20, of the folks of Tyre and Sidon in winning the good will of Blastus, Herod’s chamberlain, possibly with bribes. See assure, B, No. 3.
FRIENDSHIP
philia (φιλία, 5373), akin to philos, “a friend” (see above), is rendered in Jas. 4:4, “the friendship (of the world).” It involves “the idea of loving as well as being loved” (Mayor); cf. the verb in John 15:19.!
For FRO and FROM see f p. 1
FROG
batrachos (βάτραχος, 944) is mentioned in Rev. 16:13. Quacks were represented as “frogs” and were associated metaphorically with serpents.!
For FROWARD see crooked
FRUIT (bear), FRUITFUL, UNFRUITFUL
A. Nouns.
1. karpos (καρπός, 2590), “fruit,” is used (I) of the fruit of trees, fields, the earth, that which is produced by the inherent energy of a living organism, e.g., Matt. 7:17; Jas. 5:7, 18; plural, e.g., in Luke 12:17 [for the next verse, see Note (1) below] and 2 Tim. 2:6; of the human body, Luke 1:42; Acts 2:30; (II), metaphorically, (a) of works or deeds, “fruit” being the visible expression of power working inwardly and invisibly, the character of the “fruit” being evidence of the character of the power producing it, Matt. 7:16. As the visible expressions of hidden lusts are the works of the flesh, so the invisible power of the Holy Spirit in those who are brought into living union with Christ (John 15:2-8, 16) produces “the fruit of the Spirit,” Gal. 5:22, the singular form suggesting the unity of the character of the Lord as reproduced in them, namely, “love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance,” all in contrast with the confused and often mutually antagonistic “works of the flesh.” So in Phil. 1:11, marg., “fruit of righteousness.” In Heb. 12:11, “the fruit of righteousness” is described as “peaceable fruit,” the outward effect of divine chastening; “the fruit of righteousness is sown in peace,” Jas. 3:18, i.e., the seed contains the fruit; those who make peace, produce a harvest of righteousness; in Eph. 5:9, “the fruit of the light” (RV, and see context) is seen in “goodness and righteousness and truth,” as the expression of the union of the Christian with God (Father, Son and Holy Spirit); for God is good, Mark 10:18, the Son is “the righteous One,” Acts 7:52, the Spirit is “the Spirit of truth,” John 16:13; (b) of advantage, profit, consisting (1) of converts as the result of evangelistic ministry, john 4:36; Rom. 1:13; Phil. 1:22; (2) of sanctification, through deliverance from a life of sin and through service to God, Rom. 6:22, in contrast to (3) the absence of anything regarded as advantageous as the result of former sins, v. 21; (4) of the reward for ministration to servants of God, Phil. 4:17; (5) of the effect of making confession to God’s Name by the sacrifice of praise, Heb. 13:15.
2. genema (γίνομαι, 1096d), from ginomai, “to come into being,” denotes “fruit” (a) as the produce of the earth, e.g., the vine; in the following the best mss. have this noun, Matt. 26:29; Mark 14:25; Luke 22:18; [12:18 in some mss., see Note (1)]; (b) metaphorically, as “the fruits of ... righteousness” (i.e., of material ministrations to the needy), 2 Cor. 9:10.!
Notes: (1) In Luke 12:18 some mss. have gennemata, a mistake for genemata; the best have sitos, “corn.” (2) Genema is to be distinguished from gennema, “offspring” (from gennao, “to beget”), Matt. 3:7; 12:34; 23:33; Luke 3:7.!
3. opora (οπώρα, 3703) primarily denotes “late summer or early autumn,” i.e., late july, all August and early September. Since that is the time of “fruit-bearing,” the word was used, by metonymy, for the “fruits” themselves, Rev. 18:14.!
Note: Cf. phthinoporinos, “autumnal,” in Jude 12, “autumn trees,” bearing no “fruit” when “fruit” should be expected.!
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).
B. Adjectives.
1. karpophoros (καρποφόρος, 2593) denotes “fruitful” (A, No. 1, and phero, “to bear”), Acts 14:17.! Cf. C, below.
2. akarpos (ακαρπος, 175), “unfruitful” (a, negative, and A, No. 1), is used figuratively (a) of “the word of the Kingdom,” rendered “unfruitful” in the case of those influenced by the cares of the world and the deceitfulness of riches, Matt. 13:22; Mark 4:19; (b) of the understanding of one praying with a “tongue,” which effected no profit to the church without an interpretation of it, 1 Cor. 14:14; (c) of the works of darkness, Eph. 5:11; (d) of believers who fail “to maintain good works,” indicating the earning of one’s living so as to do good works to others, Titus 3:14; of the effects of failing to supply in one’s faith the qualities of virtue, knowledge, temperance, patience, godliness, love of the brethren, and love, 2 Pet. 1:8. In Jude 12 it is rendered “without fruit,” of ungodly men, who oppose the gospel while pretending to uphold it, depicted as “autumn trees” (see Note under A, No. 3).! In the Sept., Jer. 2:6.!
C. Verb.
karpophoreo (καρποφορέω, 2592), “to bear or bring forth fruit” (see B, No. 1), is used (a) in the natural sense, of the “fruit of the earth,” Mark 4:28; (b) metaphorically, of conduct, or that which takes effect in conduct, Matt. 13:23; Mark 4:20; Luke 8:15; Rom. 7:4, 5 (the latter, of evil “fruit,” borne “unto death,” of activities resulting from a state of alienation from God); Col. 1:6 in the middle voice; Col. 1:10.!
Note: For “bring forth fruit to perfection,” Luke 8:14, see perfection, B.
For FRUSTRATE, Gal. 2:21, see void
FULFILL, FULFILLING, FULFILLMENT
A. Verbs.
1. pleroo (πλήρόω, 4137) signifies (1) “to fill” (see fill); (2) “to fulfill, complete,”
(a) of time, e.g., Mark 1:15; Luke 21:24; John 7:8 (kjv, “full come”); Acts 7:23, RV, “he was wellnigh forty years old” (kjv, “was full” etc.), lit., “the time of forty years was fulfilled to him”; v. 30, kjv, “were expired”; 9:23; 24:27 (kjv, “after two years”; RV, “when two years were fulfilled”); (b) of number, Rev. 6:11; (c) of good pleasure, 2 Thess. 1:11; (d) of joy, Phil. 2:2; in the passive voice, “to be fulfilled,” John 3:29 and 17:13; in the following the verb is rendered “fulfilled” in the RV, for the kjv, “full,” John 15:11; 16:24; 1 John 1:4; 2 John 12; (e) of obedience, 2 Cor. 10:6; (f) of works, Rev. 3:2; (g) of the future Passover, Luke 22:16; (h) of sayings, prophecies, etc., e.g., Matt. 1:22 (twelve times in Matt., two in Mark, four in Luke, eight in John, two in Acts); Jas. 2:23; in Col. 1:25 the word signifies to preach “fully,” to complete the ministry of the Gospel appointed. See fill.
2. anapleroo (άναπλήρόω, 378), “to fill up fill completely” (ana, “up, up to,” and No. 1), is used (a) of Isaiah’s prophecy of Israel’s rejection of God, fulfilled in the rejection of His Son, Matt. 13:14; (b) of the status of a person in a church, RV, “filleth the place,” for kjv, “occupieth the room,” 1 Cor. 14:16; (c) of an adequate supply of service,
1 Cor. 16:17, “supplied”; Phil. 2:30, “to supply”; (d) of sins, 1 Thess. 2:16; (e) of the law of Christ; Gal. 6:2. See fill, occupy, supply.!
3. teleo (τελέω, 5055), “to end” (akin to telos, “an end”), signifies, among its various meanings, “to give effect to,” and is translated “fulfill,” of the Law, intentionally, Jas.
2:8, or unconsciously, Rom. 2:27; of the prophetic Scriptures concerning the death of Christ, Acts 13:29; prohibitively, of the lust of the flesh, Gal. 5:16. See accomplish, FINISH.
Notes: (1) In regard to this word in Rev. 15:1 and 8, the RV, “finished,” corrects the kjv, “filled up,” and “fulfilled,” as the judgments there indicated finish the whole series of those consisting of the wrath of God; so in 20:3, of the thousand years of the Millennium (cf. vv. 5, 7). (2) In 17:17, the RV has “should be accomplished,” for kjv, “shall be fulfilled.” (3) In Luke 22:37 the kjv has “be accomplished” (RV, “be fulfilled”).
4. sunteleo (συντελέω, 4931), “to complete,” is translated “fulfilled” in the kjv of Mark 13:4 (rv, “accomplished). See complete.
5. teleioo (τελειόω, 5048), “to bring to an end, fulfill,” is rendered “to fulfill,” of days. Luke 2:43; of the Scripture, John 19:28. See finish.
6. plerophoreo (πληροφορέω, 4135), “to bring in full measure,” frompleroo (see No.
1), and phoreo, “to bring”; hence, “to fulfill,” of circumstances relating to Christ, Luke 1:1, RV, “have been fulfilled” (kjv “are most surely believed”); of evangelical ministry, 2 Tim. 4:5, “fulfill” (kjv, “make full proof”); so in v. 17, RV, “fully proclaimed” (kjv, “fully known”). See assure, persuade.
7. ekpleroo (έκπληρόω, 1603), a strengthened form of No. 1, occurs in Acts 13:33.f Notes: (1) Poieo, “to do,” is so rendered in the RV, for kjv “fulfill,” in Acts 13:22;
Eph. 2:3; Rev. 17:17 [for the end of this verse see Note (2) under teleo, above]. (2)
Ginomai, “to become, to take place,” is rendered “fulfilled” in the kjv of Matt. 5:18; 24:34; Luke 21:32, RV, “accomplished,” in each place.
B. Nouns.
1. pleroma (πλήρωμα, 4138) stands for the result of the action expressed in pleroo, “to fill.” It is used to signify (a) “that which has been completed, the complement, fullness,” e.g., John 1:16; Eph. 1:23; some suggest that the “fullness” here points to the body as the filled receptacle of the power of Christ (words terminating in — ma are frequently concrete in character; cf. dikaioma in Rom. 5:18, act of righteousness); in Mark 8:20 the rendering “basketfuls” (RV) represents the plural of this word, lit., “the fulnesses of (how many baskets)”; (b) “that which fills up,” Matt. 9:16; Mark 2:21 (see fill); (C) “a filling up, fulfillment,” Rom. 13:10, of the fulfilling of the Law. See fullness (below).
2. teleiosis (τελώνιον, 5058), a fulfillment, is so rendered in Luke 1:45, rv (kjv, “performance”). See perfection.
FULL
A. Adjectives.
1. pleres (πλήρης, 4134) denotes “full,” (a) in the sense of “being filled,” materially, Matt. 14:20; 15:37; Mark 8:19 (said of baskets “full” of bread crumbs); of leprosy, Luke 5:12; spiritually, of the Holy Spirit, Luke 4:1; Acts 6:3; 7:55; 11:24; grace and truth, John 1:14; faith, Acts 6:5; grace and power, 6:8; of the effects of spiritual life and qualities, seen in good works, Acts 9:36; in an evil sense, of guile and villany, Acts 13:10; wrath,
19:28; (b) in the sense of “being complete,” “full corn in the ear,” Mark 4:28; of a reward hereafter, 2 John 8.!
2. mestos (μεστός, 3324) probably akin to a root signifying “to measure,” hence conveys the sense of “having full measure,” (a) of material things, a vessel, John 19:29; a net, 21:11; (b) metaphorically, of thoughts and feelings, exercised (1) in evil things, hypocrisy, Matt. 23:28; envy, murder, strife, deceit, malignity, Rom. 1:29; the utterances of the tongue, Jas. 3:8; adultery, 2 Pet. 2:14; (2) in virtues, goodness, Rom. 15:14; mercy, etc, Jas. 3:17.!
B. Verb.
gemo (γέμω, 1073), “to be full, to be heavily laden with,” was primarily used of a ship; it is chiefly used in the NT of evil contents, such as extortion and excess, Matt. 23:25; dead men’s bones, v. 27; extortion and wickedness, Luke 11:39; cursing, Rom. 3:14; blasphemy, Rev. 17:3; abominations, v. 4; of divine judgments 15:7; 21:9; (rv, “laden,” kjv, “full”); of good things, 4:6, 8; 5:8.!
Notes: (1) Gemizo (see fill, A, No. 9) is always rendered “to fill” in rv (2) For Acts 2:13, kjv, see fill, No. 11. (3) For “fullgrown,” Heb. 5:14, rv, see age, No. 2; for Jas. 1:15, rv, see finish, Note (2).
FULLER
gnapheus (άδύνατος, 102), akin to knapto, “to card wool,” denotes “a clothcarder, or
dresser” (gnaphos, “the prickly teasel-cloth”; hence, “a carding comb”); it is used of the raiment of the Lord in Mark 9:3.!
For FULLGROWN see age, B, No. 2, finish, Note (2)
For FULLY see assured, come, know, persuade, preach, ripe
FULLNESS
pleroma (πλήρωμα, 4138) denotes “fullness,” that of which a thing is “full”; it is thus used of the grace and truth manifested in Christ, John 1:16; of all His virtues and excellencies, Eph. 4:13; “the blessing of Christ,” Rom. 15:29, RV (not as kjv); the conversion and restoration of Israel, Rom. 11:12; the completion of the number of Gentiles who receive blessing through the gospel, v. 25; the complete products of the earth, 1 Cor. 10:26; the end of an appointed period, Gal. 4:4; Eph. 1:10; God, in the completeness of His Being, Eph. 3:19; Col. 1:19; 2:9; the church as the complement of Christ, Eph. 1:23. In Mark 6:43, “basketfuls,” RV, is, lit., “fullnesses of baskets.” For Matt. 9:16; Mark 2:21 see fill, (B); for 8:20 see fulfill, B.
Note: Forplerophoria, “fullness,” Heb. 6:11, rv, see assurance.
FURLONG
stoion (στάδιον, 4712) denotes (a) “a stadium,” i.e., a measure of length, 600 Greek feet, or one-eighth of a Roman mile, Matt. 14:24 (in the best mss.); Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16; (b) “a race course,” the length of the Olympic course, 1 Cor. 9:24.!
FURNACE
kaminos (κάμινος, 2575), “an oven, furnace, kiln” (whence Lat. caminus, Eng., chimney), used for smelting, or for burning earthenware, occurs in Matt. 13:42, 50; Rev. 1:15; 9:2.!
FURNISH
1. stronnumi (στρώννυμι, 4766), or stronnuo, “to spread,” is used of “furnishing a room,” Mark 14:15; Luke 22:12; of “making a bed,” Acts 9:34; in Matt. 21:8; Mark 11:8, “spread” (kjv, “strawed,” twice). See spread.!
2. exartizo (έξαρτίζώ, 1822), “to fit out, to prepare perfectly, to complete for a
special purpose” (ex, “out,” used intensively, and artios, “joined,” artos, “a joint”), is used of “accomplishing” days, Acts 21:5, i.e., of “terminating” a space of time; of being “completely furnished,” by means of the Scriptures, for spiritual service, 2 Tim. 3:17. See ACCOMPLISH.
3. pletho (πληθώ, 4130), Matt. 21:10, “furnished” rv, filled. See fill, No. 5.
FURTHER
1. eti (ετι, 2089), “yet, still, further,” is used (a) of time, most usually translated “yet,” e.g., Matt. 12:46; or negatively, “any more,” “no more,” e.g., Heb. 8:12; (b) of degree, translated “further,” or “any further,” Matt. 26:65; Mark 5:35; 14:63; Luke 22:71; Heb. 7:11 in Acts 21:28, rv, “moreover” (kjv, “further”). See longer, more, moreover,
STILL, THENCEFORTH, YET.
2. porroteron (πορρώτέρώ, 4208), the comparative degree of porro, “far off,” signifies “further,” Luke 24:28. See far.
Note: In Acts 27:28, brachu, “a little,” is rendered “a little further,” kjv (rv, “after a little space”).
FURTHERANCE
Notes: (1) In Phil. 1:12, 25, kjv, prokope, “a striking forward” (pro, “forward,”
kopto, “to cut”), is translated “furtherance”; “progress” in rv, as in 1 Tim. 4:15. Originally the word was used of a pioneer cutting his way through brushwood. See progress.! (2) In Phil. 1:5 the RV “(for your fellowship) in furtherance of the gospel,” and in 2:22, “in furtherance of the Gospel,” are, lit., “unto the Gospel.”
FURTHERMORE
eita (ειτα, 1534), which is chiefly used of time or enumerations, signifying “then” or “next,” is once used in argument, signifying furthermore, Heb. 12:9. See afterward, then.
Note: In 1 Thess. 4:1 the kjv “furthermore” translates the phrase to loipon, lit., “for the rest,” rv, finally. See finally.
GAIN (Noun and Verb)
A. Nouns.
1. ergasia (έργασία, 2039) signifies (a) “work, working, performance” (from ergon, “work”), Eph. 4:19; in Luke 12:58, “diligence”; (b) “business or gain got by work,” Acts 16:16, 19; in 19:24, 25, the RV adheres to the meaning “business” (kjv, “gain” and “craft”). See craft, diligence.!
2. porismos (πορισμός, 4200) primarily denotes “a providing” (akin to pori o, “to procure”), then, “a means of gain,” 1 Tim. 6:5 (RV, “a way of gain”); 6:6.!
3. kerdos (κέρδος, 2771), “gain” (akin to kerdaino, see below), occurs in Phil. 1:21; 3:7; Titus 1:11. See lucre.!
B. Verbs.
1. kerdaino (κερδαίνω, 2770), akin to A, No. 3, signifies (I), literally, (a) “to gain something,” Matt. 16:26; 25:16 (in the best mss.), 17, 20, 22; Mark 8:36; Luke 9:25; (b) “to get gain, make a profit,” Jas. 4:13; (II), metaphorically, (a) “to win persons,” said (1) of “gaining” an offending brother who by being told privately of his offense, and by accepting the representations, is won from alienation and from the consequences of his fault, Matt. 18:15; (2) of winning souls into the kingdom of God by the gospel, 1 Cor. 9:19, 20 (twice), 21, 22, or by godly conduct, 1 Pet. 3:1 (RV, “gained”); (3) of so practically appropriating Christ to oneself that He becomes the dominating power in and over one’s whole being and circumstances, Phil. 3:8 (RV, “gain”); (b) “to gain things,” said of getting injury and loss, Acts 27:21, RV, “gotten.” See get.!
2. diapragmateuomai (διαπραγματεύομαι, 1281) signifies “to gain by trading,” Luke
19:15 (from dia, “through,” used intensively, andpragmateuomai, “to busy oneself, to be engaged in business”).!
3. peripoieo (περιποιέομαι, 4046), “to save for oneself, gain,” is in the middle voice in the best mss. in Luke 17:33, rv, gain. See purchase.
Notes: (1) In Luke 19:16, kjv, prosergazomai, “to work out in addition,” or “to earn
in addition,” is translated “gained” (rv, “made”); in v. 18 the verb poieo, “to make,” is translated in the same way, the English verb “make” standing both for “earning” and for “producing.” (2) In 2 Cor. 12:17, 18, pleonekteo, “to claim unduly, to overreach,” is translated “make a gain of,” kjv (rv, “take advantage of”). (3) For ergazomai, Rev.
18:17, rv, see trade. (4) In Acts 25:9, rv, katatithemi middle voice, “to lay up for oneself,” is rendered “to gain.”
GAINSAY, GAINSAYER, GAINSAYING
A. Verbs.
1. antilego (άντίλεγω, 483), “to contradict, oppose,” lit., “say against,” is translated “gainsaying” in Rom. 10:21 and Titus 2:9, RV (kjv, “answering again”), of servants in regard to masters; in Titus 1:9 “gainsayers.” Moulton and Milligan (Vocab.) illustrate
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
from the papyri “the strong sense of antilego in Rom. 10:21, “contradict, oppose. See ANSWER, CONTRADICT.
2. anteipon (άντίλεγω, 483), which serves as an aorist tense of No. 1, is rendered “gainsay” in Luke 21:15; “say against” in Acts 4:14. See say.!
B. Noun.
antilogia (άντιλογία, 485), akin to A, No. 1, is rendered “gainsaying,” in Heb. 12:3, RV, and Jude 11. Opposition in act seems to be implied in these two places; though this sense has been questioned by some, it is confirmed by instances from the papyri
(Moulton and Milligan, Vocab.). See contradiction, dispute, strife.
C. Adjective.
anantirrhetos (άναντίρρήτος, 368), lit., “not to be spoken against” (a, negative, n,
euphonic, anti, “against,” rhetos, “spoken”), is rendered “cannot be gainsaid” in Acts 19:36, rv.!
D. Adverb.
anantirrhetos ( ναντιρρήτως, 369), corresponding to C, is translated “without gainsaying” in Acts 10:29; it might be rendered “unquestioningly.”!
GALL
chole (χολή, 5521), a word probably connected with chloe, “yellow,” denotes “gall,”
(a) literal, Matt. 27:34 (cf. Ps. 69:21); some regard the word here as referring to myrrh, on account of Mark 15:23; (b) metaphorical, Acts 8:23, where “gall of bitterness” stands for extreme wickedness, productive of evil fruit.! In the OT it is used (a) of a plant characterized by bitterness (probably wormwood), Deut. 29:18; Hos. 10:4; Amos 6:12;
(b) as the translation of the word mererah, “bitterness,” Job. 13:26, e.g.; (c) as the translation of rosh, “venom”; in Deut. 32:32 “(grapes) of gall.” In Job 20:25, the gall bladder is referred to (the receptacle of bile). The ancients supposed that the poison of serpents lay in the gall (see Job 20:14).
For GAMES see contend
GANGRENE
gangraina (γάγγραινα, 1044), “an eating sore,” spreading corruption and producing mortification, is used, in 2 Tim. 2:17, of errorists in the church, who, pretending to give true spiritual food, produce spiritual gangrene (kjv, “canker,” RV, “gangrene”).!
GARDEN
kepos (κήπος, 2779), “a garden,” occurs in Luke 13:19, in one of the Lord’s parables; in John 18:1, 26, of the garden of Gethsemane; in 19:41, of the garden near the place of the Lord’s crucifixion.!
GARDENER
kepouros (κήπουρός, 2780), lit., “a gardenkeeper” (from kepos, see above, and ouros, “a watcher”), occurs in John 20:15.!
GARLAND
stemma (στέμμα, 4725) denotes “a wreath” (from stepho, “to put around, enwreath”), as used in sacrifices, Acts 14:13.f
garment
Note: For himation, the usual word for “garment,” see clothing, where see also
esthesis (translated “garments” in the kjv of Luke 24:4, rv, “apparel”), enduma, chiton,
and stole (rv, “robe” in Mark 16:5). The fact of the wedding garment, enduma in Matt.
22, vv. 11, 12, indicates that persons of high rank showed their magnificence by providing the guests with festal garments. See apparel.
GARNER
apotheke (άποθήκη, 596), “a storehouse, granary” (from apo, “away,” and tithemi,
“to put”), is translated “garner” in Matt. 3:12 and Luke 3:17. See barn.
GARNISH
kosmeo (κοσμέω, 2885) is translated by the verb “to garnish” in Matt. 12:44; 23:29; Luke 11:25; and in the kjv of Rev. 21:19. See adorn.
For GARRISON see guard, B, No. 3
gate
1. pule (πύλη, 4439) is used (a) literally, for a larger sort of “gate,” in the wall either of a city or palace or temple, Luke 7:12, of Nain (burying places were outside the “gates” of cities); Acts 3:10; 9:24; 12:10; Heb. 13:12; (b) metaphorically, of the “gates” at the entrances of the ways leading to life and to destruction, Matt. 7:13, 14; some mss. have pule, for thura, “a door,” in Luke 13:24 (see the rv); of the “gates” of Hades, Matt.16:18, than which nothing was regarded as stronger. The importance and strength of “gates” made them viewed as synonymous with power. By metonymy, the “gates” stood for those who held government and administered justice there.f
2. pulon (πυλών, 4440), akin to No. 1, primarily signifies “a porch or vestibule,” e.g., Matt. 26:71; Luke 16:20; Acts 10:17; 12:13, 14; then, the “gateway” or “gate tower” of a walled town, Acts 14:13; Rev. 21:12, 13, 15, 21, 25; 22:14.f
Notes: (1) In Acts 3:2 thura denotes, not a “gate,” but a “door,” rv. See door. (2) Probatikos, signifying “of, or belonging to, sheep,” denotes a sheep “gate” in John 5:2, rv, and kjv marg. (3) The conjectural emendation which suggests the idea of “floods” for “gates” in Matt. 16:18 is not sufficiently substantiated to be accepted.
gather, gathering
A. Verbs.
1. sunago (συνάγω, 4863), “to gather or bring together,” is said of (a) persons, e.g., Matt. 2:4; (b) things, e.g., Matt. 13:30; in Luke 15:13 the idea is that of “gathering” his goods together for sale, i.e., “having sold off all.” See assemble, bestow, come, resort.
2. episunago (έπισυνάγω, 1996), “to gather together,” suggesting stress upon the place at which the “gathering” is made (epi, “to”), is said of a hen and her chickens, Matt. 23:37; and so of the Lord’s would-be protecting care of the people of Jerusalem, id, and Luke 13:34; of the “gathering” together of the elect, Matt. 24:31; Mark 13:27; of the “gathering” together of a crowd, Mark 1:33; Luke 12:1.!
3. sullego (συλλέγω, 4816), “to collect, gather up or out” (sun, “with” lego, “to pick out”), is said of “gathering” grapes and figs, Matt. 7:16; Luke 6:44 (cf. No. 5); tares, Matt. 13:28, 29, 30, 40; good fish, 13:48; “all things that cause stumbling, and them that do iniquity,” 13:41.!
4. sustrepho (συστρέφω, 4962) signifies (a) “to twist together or roll into a mass”
(sun, “together,” strepho, “to turn”), said of the bundle of sticks “gathered” by Paul, Acts 28:3; (b) “to assemble or gather together” (possibly, to journey about together), of persons, Matt. 17:22 (in the best mss.), RV, marg.!
5. trugao (τρυγάω, 5166) signifies “to gather in,” of harvest, vintage, ripe fruits
(truge denotes “fruit,” etc., gathered in autumn), Luke 6:44, of grapes (last part of v.; for the previous clause, as to figs, see No. 3); metaphorically, of the clusters of “the vine of the earth,” Rev. 14:18; of that from which they are “gathered,” v. 19.!
6. athroizo (αθλησις, 119a) denotes “to assemble, gather together,” Luke 24:33
(according to the best mss.); the word is akin to athroos, “assembled in crowds” (not found in the NT).!
7. sunathroizo (συναθροίζω, 4867), sun, “together,” and No. 6, signifies (a) “to gather together,” Acts 19:25, RV (kjv, “called together”); in the passive voice, 12:12.!
8. epathroizo (έπαθροίζω, 1865), “to assemble besides” (epi), said of multitudes, Luke 11:29, is rendered “were gathering together” (middle voice), RV (kjv, “were gathered thick together”).!
Notes: (1) In Eph. 1:10, kjv, the verb anakephalaioo, “to sum up, head up,” is
rendered “might gather together in one” (rv, “sum up”). (2) In Luke 8:4, kjv (suneimi, “to come together”) as “were gathered together” (see rv). (4) For “assuredly gathering,” see CONCLUDE.
B. Noun.
episunagoge (έπισυναγωγή, 1997), “a gathering together,” is used in 2 Thess. 2:1, of the “rapture” of the saints; for Heb. 10:25, see assemble.
Note: For logia, 1 Cor. 16:2, kjv, see collection.
For GAY see goodly, A, Note.
For GAZE see behold, No. 3.
GAZINGSTOCK
theatrizo (θεατρίζω, 2301) signifies “to make a spectacle” (from theatron, “a theater, spectacle, show”); it is used in the passive voice in Heb. 10:33, “being made a gazingstock.”!
GEAR
skeuos (σκευος, 4632), “an implement, vessel, utensil,” is used of the tackling or “gear” of a ship, Acts 27:17, RV (kjv, “sail”).
For GENDER see beget, No. 1
GENEALOGY
A. Noun.
genealogia (γενεαλογία, 1076) is used in 1 Tim. 1:4 and Titus 3:9, with reference to such “genealogies” as are found in Philo, Josephus and the book of Jubilees, by which Jews traced their descent from the patriarchs and their families, and perhaps also to Gnostic “genealogies” and orders of aeons and spirits. Amongst the Greeks, as well as other nations, mythological stories gathered round the birth and “genealogy” of their heroes. Probably Jewish “genealogical” tales crept into Christian communities. Hence the warnings to Timothy and Titus.!
B. Verb.
genealogeo (γενεαλογέώ, 1075), “to reckon or trace a genealogy” (from genea, “a
race,” and lego, “to choose, pick out”), is used, in the passive voice, of Melchizedek in Heb. 7:6, rv, “whose genealogy (kjv, ‘descent’) is not counted.”!
C. Adjective (negative).
agenealogetos (άγενεαλόγητος, 35), denoting “without recorded pedigree” (a, negative, and an adjectival form from B), is rendered “without genealogy” in Heb. 7:3. The narrative in Gen. 14 is so framed in facts and omissions as to foreshadow the person of Christ.!
For GENERAL (Assembly) see assembly, No. 2
GENERATION
1. genea (γενεά, 1074): see age, No. 2.
2. genesis (γένεσις, 1078) denotes “an origin, a lineage, or birth,” translated “generation” in Matt. 1:1. See natural, nature.
Notes: (1) For gennema, translated “generation” in the kjv of Matt. 3:7; 12:34; 23:33; Luke 3:7, see offspring.! (2) For genos, translated “generation” in 1 Pet. 2:9, kjv, see
KIND.
GENTILES
A. Nouns.
1. ethnos (εθνος, 1484), whence Eng., “heathen,” denotes, firstly, “a multitude or company”; then, “a multitude of people of the same nature or genus, a nation, people”; it is used in the singular, of the Jews, e.g., Luke 7:5; 23:2; John 11:48, 50-52; in the plural, of nations (Heb., goiim) other than Israel, e.g., Matt. 4:15; Rom. 3:29; 11:11; 15:10; Gal. 2:8; occasionally it is used of gentile converts in distinction from Jews, e.g., Rom. 11:13; 16:4; Gal. 2:12, 14; Eph. 3:1.
2. hellen (Ελλην, 1672) originally denoted the early descendants of Thessalian Hellas; then, Greeks as opposed to barbarians, Rom. 1:14. It became applied to such Gentiles as spoke the Greek language, e.g., Gal. 2:3; 3:28. Since that was the common medium of intercourse in the Roman Empire, Greek and Gentile became more or less interchangeable terms. For this term the rv always adheres to the word “Greeks,” e.g., John 7:35; Rom. 2:9, 10; 3:9; 1 Cor. 10:32, where the local church is distinguished from Jews and Gentiles; 12:13.
B. Adjective.
ethnikos (έθνικός, 1482) is used as noun, and translated “Gentiles” in the rv of Matt. 5:47; 6:7; “the Gentile” in 18:17 (kjv, “an heathen man”); “the Gentiles” in 3 John 7, kjv and rv.!
C. Adverb.
ethnikos (έθνικως, 1483), “in Gentile fashion, in the manner of Gentiles,” is used in Gal. 2:14, “as do the Gentiles,” rv.!
Notes: (1) For the synonymous word laos, “a people,” see people. (2) When, under the new order of things introduced by the gospel the mystery of the church was made known, the word ethnos was often used in contrast to the local church, 1 Cor. 5:1; 10:20; 12:2; 1 Thess. 4:5; 1 Pet. 2:12.
GENTLE, GENTLENESS, GENTLY
A. Adjectives.
1. epieikes (έπιεικής, 1933), from epi, “unto,” and eikos, “likely,” denotes “seemly, fitting”; hence, “equitable, fair, moderate, forbearing, not insisting on the letter of the law”; it expresses that considerateness that looks “humanely and reasonably at the facts of a case”; it is rendered “gentle” in 1 Tim. 3:3, RV (kjv, “patient”), in contrast to contentiousness; in Titus 3:2, “gentle,” in association with meekness, in Jas. 3:17, as a quality of the wisdom from above, in 1 Pet. 2:18, in association with the good; for the RV rendering “forbearance” in Phil. 4:5, rv, see forbearance. Cf. B. See patient.! In the Sept., Esth. 8:13; Ps. 86:5.!
2. epios (ήπιος, 2261), “mild, gentle,” was frequently used by Greek writers as characterizing a nurse with trying children or a teacher with refractory scholars, or of parents toward their children. In 1 Thess. 2:7, the apostle uses it of the conduct of himself and his fellow missionaries towards the converts at Thessalonica (cf. 2 Cor. 11:13, 20); in 2 Tim. 2:24, of the conduct requisite for a servant of the Lord.!
B. Noun.
epieikeia (έπιείκεια, 1932), or epieikia, denotes “fairness, moderation, gentleness,” “sweet reasonableness” (Matthew Arnold); it is said of Christ, 2 Cor. 10:1, where it is coupled withprautes, “meekness”; for its meaning in Acts 24:4, see clemency.!. Trench (Syn. Sec.xlviii) considers that the ideas of equity and justice which are essential to the meaning, do not adequately express it in English. In contrast with prautes (“meekness”), which is more especially a temperament or habit of mind, epieikeia expresses an active dealing with others.
Note: (1) For chrestotes, “kindness, goodness of heart,” rendered “gentleness” in Gal.
5:22, kjv, see kindness. The corresponding adjective chrestos is translated “good,” “kind,” “easy,” “gracious.”
(2) For metriopatheo, to bear gently with, Heb. 5:2, see bear, No. 13.
GET, GOT, GOTTEN
(a) In the sense of acquiring:
1. heurisko (εύρίσκω, 2147), “to find,” is translated “get” in Luke 9:12, of victuals. See find.
2. ktaomai (κτάομαι, 2932), “to acquire, procure for oneself, gain,” is rendered “get” in the RV of Matt. 10:9 and kjv marg. (kjv, text, “provide”); in Luke 18:12 (for kjv, “possess”). See obtain, possess, provide, purchase.
3. kerdaino (κερδαίνω, 2770), “to gain,” is rendered “have gotten” in Acts 27:21, rv (of injury and loss); the word is there used metaphorically, however, of avoiding, or saving oneself from. For the meaning, “to get gain,” Jas. 4:13, see gain.
Notes: (1) Forpleonekteo; “to get an advantage of’ (kjv, in 2 Cor. 2:11; rv, “an
advantage may be gained over,”), see advantage. (2) In Rev. 15:2, kjv, nikao, “to conquer, prevail over,” is translated “had gotten the victory” (rv, “come victorious”). (3) In Rev. 3:17, rv,plouteo, “to become rich,” is rendered “I have gotten riches.”
(b) In the sense of going:
1. exeimi (εξειμι, 1826), “to go or come out,” is used in Acts 27:43 of “getting” to land. See depart, go, No. 23.
2. hupago (ύπάγω, 5217), “to go away, withdraw,” is rendered “get,” “get ... hence,” in Matt. 4:10; 16:23; Mark 8:33; some mss. have it in Luke 4:8. See depart, go, No. 8.
3. exerchomai (έξέρχομαι, 1831), “to come or go out,” is translated “get ... out” in Luke 13:31; Acts 7:3; 22:18. See come, No. 3, GO (Notes).
4. katabaino (καταβαίνω, 2597), “to descend,” is translated “get . down,” in Acts 10:20. See come, No. 19.
5. embaino (έμβαίνω, 1684), “to enter,” is translated “they got into” in John 6:24 (of boats), rv [kjv, “took (shipping).”]. See come, No. 21.
6. apobaino (άποβαίνω, 576), “to go from,” is translated “they got out” in John 21:9, rv (kjv, “were come to”). See come, 21 (Note).
Note: In Acts 21:1, kjv, apospao, “to withdraw or part from,” is rendered “we had gotten (from),” rv, “had parted (from).” After the scene described at the end of ch. 20, it may well have the force of “being reft away” (or tearing themselves away) from them. Cf. the same verb in Luke 22:41 (“He was reft away from them”). See draw, part, WITHDRAW.
For GHOST see spirit
GHOST (give up the)
1. ekpneo (έκπνέω, 1606), lit., “to breathe out” (ek, “out,”pneo, “to breathe”), “to expire,” is used in the NT, without an object, “soul” or “life” being understood, Mark 15:37, 39, and Luke 23:46, of the death of Christ. In Matt. 27:50 and John 19:30, where different verbs are used, the act is expressed in a way which stresses it as of His own
volition: in the former, “Jesus ... yielded up His spirit (pneuma); in the latter, “He gave up His spirit.”!
2. ekpsucho (έκψύχω, 1634), “to expire,” lit., “to breathe out the soul (or life), to give up the ghost” (ek, “out,”psuche, “the soul”), is used in Acts 5:5, 10; 12:23.!
gift, giving
1. doron (δωρον, 1435), akin to didomi, “to give,” is used (a) of “gifts” presented as an expression of honor, Matt. 2:11; (b) of “gifts” for the support of the temple and the needs of the poor, Matt. 15:5; Mark 7:11; Luke 21:1, 4; (c) of “gifts” offered to God,
Matt. 5:23, 24; 8:4; 23:18, 19; Heb. 5:1; 8:3, 4; 9:9; 11:4; (d) of salvation by grace as the “gift” of God, Eph. 2:8; (e) of “presents” for mutual celebration of an occasion, Rev. 11:10. See offering.!
2. dorea (δωρεά, 1431) denotes “a free gift,” stressing its gratuitous character; it is always used in the NT of a spiritual or supernatural gift, John 4:10; Acts 8:20; 11:17; Rom. 5:15; 2 Cor. 9:15; Eph. 3:7; Heb. 6:4; in Eph. 4:7, “according to the measure of the gift of Christ,” the “gift” is that given by Christ; in Acts 2:28, “the gift of the Holy Ghost,” the clause is epexegetical, the “gift” being the Holy Ghost Himself; cf. 10:45; 11:17, and the phrase, “the gift of righteousness,” Rom. 5:17.!
Note: For dorean, a form of this noun, used adverbially, see freely.
3. dorema (δώρημα, 1434): see boon.
4. doma (δόμα, 1390) lends greater stress to the concrete character of the “gift,” than to its beneficent nature, Matt. 7:11; Luke 11:13; Eph. 4:8; Phil. 4:17.!
5. dosis (δόσις, 1394) denotes, properly, “the act of giving,” Phil. 4:15, euphemistically referring to “gifts” as a matter of debt and credit accounts; then, objectively, “a gift,” Jas. 1:17 (1st mention; see boon).!
6. charisma (χάρισμα, 5486), “a gift of grace, a gift involving grace” (charis) on the part of God as the donor, is used (a) of His free bestowments upon sinners, Rom. 5:15,16; 6:23; 11:29; (b) of His endowments upon believers by the operation of the Holy Spirit in the churches, Rom. 12:6; 1 Cor. 1:7; 12:4, 9, 28, 30, 31; 1 Tim. 4:14; 2 Tim. 1:6; 1 Pet. 4:10; (c) of that which is imparted through human instruction, Rom. 1:11; (d) of the natural “gift” of continence, consequent upon the grace of God as Creator, 1 Cor. 7:7; (e) of gracious deliverances granted in answer to the prayers of fellow believers, 2 Cor.1:11.!
Note: In the kjv of 2 Cor. 8:4 charis, “grace,” is translated “gift.” The rv, “in regard of this grace,” adheres to the true meaning, as in v. 6.
7. merismos (μερισμός, 3311), “a dividing” (from meros, “a part”), is translated “gifts” in Heb. 2:4, “gifts of the Holy Ghost” (marg., “distributions”); in 4:12, “dividing.” See dividing.!
Note: In the kjv of Luke 21:5 anathema, “a votive offering,” is translated “gifts” (rv, “offerings”).!
GIRD, GIRDED, GIRT (about, up)
1. zonnumi (ζώννυμι, 2224), or zonnuo, “to gird” in the middle voice, “to gird oneself,” is used of the long garments worn in the east, John 21:18; Acts 12:8
(perizonnumi in some mss.).f
2. anazonnumi (άναζώννυμι, 328), “to gird up” (ana, “up,” and No. 1), is used metaphorically of the loins of the mind, 1 Pet. 1:13; cf. Luke 12:35 (see No. 4). The figure is taken from the circumstances of the Israelites as they ate the Passover in readiness for their journey, Exod. 12:11; the Christian is to have his mental powers alert in expectation of Christ’s coming. The verb is in the middle voice, indicating the special interest the believer is to take in so doing.f
3. diazonnumi (διαζώννυμι, 1241), “to gird round,” i.e., firmly (dia, “throughout,” used intensively), is used of the Lord’s act in “girding” Himself with a towel, John 13:4,5, and of Peter’s girding himself with his coat, 21:7.f
4. perizonnumi (περιζώννυμι, 4024), “to gird around or about,” is used (a) literally, of “girding” oneself for service, Luke 12:37; 17:8; for rapidity of movement, Acts 12:8; (b) figuratively, of the condition for service on the part of the followers of Christ, Luke 12:35; Eph. 6:14; (c) emblematically, of Christ’s priesthood, Rev. 1:13, indicative of majesty of attitude and action, the middle voice suggesting the particular interest taken by Christ in “girding” Himself thus; so of the action of the angels mentioned in 15:6.f
GIRDLE
zone (ζώνη, 2223), Eng., “zone,” denotes “a belt or girdle,” Matt. 3:4; Mark 1:6; Acts 21:11; Rev. 1:13; 15:6; it was often hollow, and hence served as a purse, Matt. 10:9;
Mark 6:8.f
give
1. didomi (δίδωμι, 1325), “to give,” is used with various meanings according to the context; it is said, e.g., of seed “yielding fruit,” Mark 4:7, 8; of “giving” (i.e., exercising) diligence, Luke 12:58; of giving lots, Acts 1:26, RV (kjv, “gave forth”); of “rendering” vengeance, 2 Thess. 1:8; of “striking or smiting” Christ, John 18:22 (lit., “gave a blow”) and 19:3 (lit., “they gave Him blows”); of “putting” a ring on the hand, Luke 15:22; of Paul’s “adventuring” himself into a place, Acts 19:31. (In Rev. 17:13 some mss. have diadidomi, “to divide”). See adventure, bestow, No. 1, commit, Note (1), deliver,
GRANT, MAKE, MINISTER, OFFER, PUT, SET, SHEW, SUFFER, TAKE, UTTER, YIELD.
Note: In the following the RV gives the correct rendering: Acts 7:25, “was giving them deliverance” (kjv, “would deliver them”); Acts 10:40, “gave Him to be made manifest” (kjv, “shewed Him openly”); Rev. 13:14, 15, “it was given him” (kjv, “he had power”).
2. apodidomi (άποδίδωμι, 591) signifies “to give up or back, to restore, return, render what is due, to pay, give an account” (apo, “back,” and No. 1), e.g., of an account. Matt. 5:26; 12:36; Luke 16:2; Acts. 19:40; Heb. 13:17; 1 Pet. 4:5; of wages, etc., e.g., Matt. 18:25-34; 20:8; of conjugal duty, 1 Cor. 7:3; of a witness, Acts 4:33; frequently of recompensing or rewarding, 1 Tim. 5:4; 2 Tim. 4:8, 14; 1 Pet. 3:9; Rev. 18:6; 22:12. In the middle voice it is used of “giving” up what is one’s own; hence, “to sell,” Acts 5:8; 7:9; Heb. 12:16. See deliver.
3. epididomi (έπιδίδώμι, 1929) signifies (a) “to give by handing, to hand” (epi, “over”), e.g., Matt. 7:9, 10; Luke 4:17; 24:30, here of the Lord’s act in “handing” the broken loaf to the two at Emmaus, an act which was the means of the revelation of Himself as the crucified and risen Lord; the simple verb, No. 1, is used of His “handing” the bread at the institution of the Lord’s Supper, Matt. 26:26; Mark 14:22; Luke 22:19;
this meaning of the verb epididomi is found also in Acts 15:30, “they delivered”; (b) “to give in, give way,” Acts 27:15, rv, “we gave way to it.” See deliver.
4. metadidomi (μεταδίδώμι, 3330), “to give a share of, impart” (meta, “with”), as distinct from “giving.” The apostle Paul speaks of “sharing” some spiritual gift with Christians at Rome, Rom. 1:11, “that I may impart,” and exhorts those who minister in things temporal, to do so as “sharing,” and that generously, 12:8, “he that giveth”; so in Eph. 4:28; Luke 3:11; in 1 Thess. 2:8 he speaks of himself and his fellow missionaries as having been well pleased to impart to the converts both God’s gospel and their own souls (i.e., so “sharing” those with them as to spend themselves and spend out their lives for them). See impart.!
5. paradidomi (παραδίδώμι, 3860), “to give or hand over,” is said of “giving” up the ghost, John 19:30; of “giving” persons up to evil, Acts 7:42; Rom. 1:24, 26; of “giving” one’s body to be burned, 1 Cor. 13:3; of Christ’s “giving” Himself up to death, Gal. 2:20; Eph. 5:2, 25. See betray, commit, deliver.
6. prodidomi (προδίδώμι, 4272), “to give before, or first” (pro, “before”), is found in Rom. 11:35.!
7. charizomai (χαρίζομαι, 5483) primarily denotes “to show favor or kindness,” as in Gal. 3:18, rv, “hath granted” (kjv, “gave”); then, to “give” freely, bestow graciously; in this sense it is used almost entirely of that which is “given” by God, Acts 27:24, “God hath granted thee all them that sail with thee” (rv); in Rom. 8:32, “shall ... freely give”;
1 Cor. 2:12, “are freely given”; Phil. 1:29, “it hath been granted” (said of believing on Christ and suffering for Him); 2:9, “hath given” (said of the name of Jesus as “given” by God); Philem. 22, “I shall be granted unto you” (RV). In Luke 7:21, it is said in regard to the blind, upon whom Christ “bestowed” sight (RV). The only exceptions, in this sense of the word, as to divinely imparted “gifts,” are Acts 3:14, of the “granting” of Barabbas by Pilate to the Jews, and Acts 25:11, 16, of the “giving” up of a prisoner to his accusers or to execution. See deliver, forgive, grant.
8. parecho (παρέχώ, 3930), in the active voice, signifies “to afford, furnish, provide,
supply” (lit., “to hold out or towards”;para, “near,” echo, “to hold”); it is translated “hath given” in Acts 17:31; “giveth” in 1 Tim. 6:17 (in the sense of affording); in Col. 4:1, rv, “render” (kjv, “give”). See bring, do, keep, minister, offer, render, shew,
TROUBLE.
9. doreo (αισθάνομαι, 143), akin to No. 1, and used in the middle voice, “to bestow, make a gift of,” is translated in the rv by the verb “to grant,” instead of the kjv, “to give,” Mark 15:45; 2 Pet. 1:3, 4. See grant.!
10. aponemo (άπονέμω, 632), “to assign, apportion” (apo, “away,” nemo, “to distribute”), is rendered “giving” in 1 Pet. 3:7, of giving honor to the wife. In the papyri writings it is said of a prefect who “gives” to all their dues.! In the Sept., Deut. 4:19.!
11. poieo (ποιέω, 4160), “to do,” is used in Jude 3 of “giving” diligence (the middle voice indicating Jude’s especial interest in his task).
12. kataphero (καταφέρω, 2702), “to bring down or against” (kata, “down”), said of an accusation in Acts 25:7 (in the best mss.), and of being “borne down” with sleep, 20:9, RV, is used of casting a ballot or “giving” a vote in 26:10. See fall, Note (8), sink.!
13. prostithemi (προστίθημι, 4369), lit., “to put in addition” (pros, “to,” tithemi, “to put”), “to give more,” is translated “shall more be given,” in Mark 4:24 (passive voice). See add.
14. scholazo (σχολάζω, 4980), “to be at leisure,” hence, “to have time or opportunity for, to be occupied in,” is said of “giving” oneself to prayer, 1 Cor. 7:5; of an “empty” house, “lying vacant,” Matt. 12:44.!
15. lego (λέγω, 3004), “to say,” is rendered “giving out,” of the self-advertisement of Simon Magus, Acts 8:9. See say.
16.prosecho (προσέχω, 4337), “to turn one’s mind to, attend to,” is used of “giving” oneself up to, 1 Tim. 3:8 (to wine); of “giving” heed to, Acts 8:6, 10, 11 (RV); 16:14 (rv);
1 Tim. 1:4; 4:1, 13 (RV); Titus 1:14; Heb. 2:1. See attend.
17. dioko (διώκω, 1377), “to pursue,” is translated “given to” in Rom. 12:13, lit., “pursuing hospitality.” See follow.
Notes: (1) In John 10:11, rv, tithemi, “to put, lay down,” is rendered “layeth down,” for the kjv, “giveth.” (2) Forpareisphero, “to add,” rendered “giving” in 2 Pet. 1:5, kjv, see add. (3) For martureo, “to bear witness” kjv “gave (record)” in 1 John 5:10, rv, “hath borne (witness),” see witness. (4) For choregeo, “to supply minister,” rendered “giveth” (rv, “supplieth) in 1 Pet. 4:11, see minister. (5) For merizo, “to divide into parts,” rendered “gave a part” (rv, “divided”) in Heb. 7:2, see divide. (6) For paristemi,
“to place by,” rendered “give” in Matt. 26:53, kjv (rv, “send”), see send. (7) For douloo, in the passive voice, “to be enslaved,” rendered “given to” in Titus 2:3, kjv, see enslave. (8) In 1 Tim. 4:15, the imperative mood of eimi, “to be,” with en, “in,” lit., “be in,” is translated “give thyself wholly to.” (9) In Luke 10:7, the phrase, lit., “the (things) by them,” is rendered “such things as they give.” (10) For epikrino, see sentence. (11), Forproskartereo, “to give oneself continually,” Acts 6:4, see continue. (12), See
CHARGE, COMMANDMENT, DRINK, HOSPITALITY, LAW, LIGHT, MARRIAGE, PLACE, PLEASURE, SUCK, THANKS.
GIVER
dotes (δότης, 1395), akin to didomi, “to give,” is used in 2 Cor. 9:7 of him who gives cheerfully (hilariously) and is thereby loved of God.!
GLAD (be, make), GLADLY
A. Verbs.
1. chairo (χαίρω, 5463) is the usual word for “rejoicing, being glad”; it is rendered by the verb “to be glad” in Mark 14:11; Luke 15:32; 22:5; 23:8; John 8:56; 11:15; 20:20; Acts 11:23; 13:48; in the following the RV has “to rejoice” for kjv, “to be glad,” Rom. 16:19; 1 Cor. 16:17; 2 Cor. 13:9; 1 Pet. 4:13; Rev. 19:7. See farewell, No. 4, greeting,
HAIL, JOY, REJOICE.
2. agalliao (άγαλλιάω, 21), “to exult, rejoice greatly,” is chiefly used in the middle voice (active in Luke 1:47; some mss. have the passive in John 5:35, “to be made glad”). In the OT, it is found abundantly in the Psalms, from 2:11 onward to 149:2, 5 (Sept.). It conveys the idea of jubilant exultation, spiritual “gladness,” Matt. 5:12, “be exceeding glad,” the Lord’s command to His disciples; Luke 1:47, in Mary’s song; 10:21, of Christ’s exultation (“rejoiced”); cf Acts 2:26, “(My tongue) was glad,” kjv (rv, “rejoiced”); John 8:56, of Abraham; Acts 16:34, RV, “rejoiced greatly” (of the Philippian jailor); 1 Pet. 1:6, 8; 4:13 (“with exceeding joy”), of believers in general; in Rev. 19:7, rv, “be exceeding glad” (kjv, “rejoice”). See rejoice.!
3. euphraino (ευφραίνω, 2165), “to cheer, gladden,” is rendered “maketh ... glad” in 2 Cor. 2:2. See fare, merry, rejoice.
B. Adverbs.
1. hedeos (ήδέως, 2234), “gladly” (from hedus, “sweet”), is used in Mark 6:20;
12:37; 2 Cor. 11:19.!
2. hedista (ηδιστα, 2236), the superlative degree of No. 1, “most gladly, most delightedly, with great relish,” is rendered “most gladly” in 2 Cor. 12:9, and in v. 15 (rv; kjv, “very gladly”).!
3. asmenos (άσμένως, 780), “with delight, delightedly, gladly,” is found in Acts 21:17. It is absent from the best texts in 2:41 (see the rv).!
GLADNESS
1. chara (χαρά, 5479), “joy, delight” (akin to A, No. 1 above), is rendered “gladness” in the kjv of Mark 4:16; Acts 12:14 and Phil. 2:29 (RV “joy”, as elsewhere in both versions). See joy.
2. agalliasis (άγαλλίασις, 20), “exultation, exuberant joy” (akin to A, No. 2), is translated “gladness” in Luke 1:14; Acts 2:6; Heb. 1:9; “joy” in Luke 1:44; “exceeding joy” in Jude 24. It indicates a more exultant “joy” than No. 1. In the Sept. this word is found chiefly in the Psalms, where it denotes “joy” in God’s redemptive work, e.g., 30:5; 42:4; 45:7, 15. See JOY.
3. euphrosune (ευφροσύνή, 2167), “good cheer, joy, mirth, gladness of heart” (akin
to A, No. 3), from eu, “well,” andphren, “the mind,” is rendered “gladness” in Acts 2:28, rv (kjv, “joy”) and 14:17. See joy.!
GLASS, GLASSY
1. hualos (ΰαλος, 5194) primarily denoted anything transparent, e.g., a transparent stone or gem, hence, “a lens of crystal, a glass,” Rev. 21:18, 21.!
2. esoptron (εσοπτρον, 2072), “a mirror,” is rendered “glass” in the kjv of 1 Cor. 13:12 and Jas. 1:23. See mirror.!
Note: For the corresponding verb katoptrizo in 2 Cor. 3:18 (middle voice), see BEHOLD, No. 12.
B. Adjective.
hualinos (ύάλινος, 5193) signifies “glassy, made of glass” (akin to A, No. 1), Rev. 4:6; 15:2 (twice), RV, “glassy.”!
For GLISTERING see dazzling and shine, No. 4
GLORIFY
1. doxazo (δοξάζω, 1392) primarily denotes “to suppose” (from doxa, “an opinion”);
in the NT (a) “to magnify, extol, praise” (see doxa below), especially of “glorifying”; God, i.e., ascribing honor to Him, acknowledging Him as to His being, attributes and acts, i.e., His glory (see glory), e.g., Matt. 5:16; 9:8; 15:31; Rom. 15:6, 9; Gal. 1:24; 1 Pet. 4:16; the Word of the Lord, Acts 13:48; the Name of the Lord, Rev. 15:4; also of “glorifying” oneself, John 8:54; Rev. 18:7; (b) “to do honor to, to make glorious,” e.g., Rom. 8:30; 2 Cor. 3:10; 1 Pet. 1:8, “full of glory,” passive voice (lit., “glorified”); said of Christ, e.g., John 7:39; 8:54, RV, “glorifieth,” for kjv, “honor” and “honoreth” (which
would translate timao, “to honor”); of the Father, e.g., John 13:31, 32; 21:19; 1 Pet. 4:11; of “glorifying” one’s ministry, Rom. 11:13, RV, “glorify” (kjv, “magnify”); of a member of the body, 1 Cor. 12:26, “be honored” (rv marg., “be glorified”).
“As the glory of God is the revelation and manifestation of all that He has and is ... ,
it is said of a Self-revelation in which God manifests all the goodness that is His, John 12:28. So far as it is Christ through whom this is made manifest, He is said to glorify the Father, John 17:1, 4; or the Father is glorified in Him, 13:31; 14:13; and Christ’s meaning is analogous when He says to His disciples, ‘Herein is My Father glorified, that ye bear much fruit; and so shall ye be My disciples,’ John 15:8. When doxazo is predicated of Christ . , it means simply that His innate glory is brought to light, is made manifest; cf. 11:4. So 7:39; 12:16, 23; 13:31; 17:1, 5. It is an act of God the Father in Him.. As the revelation of the Holy Spirit is connected with the glorification of Christ, Christ says regarding Him, ‘He shall glorify Me,’ 16:14” (Cremer).
2. endoxa o (ένδοξάζω, 1740), No. 1 prefixed by en, “in,” signifies, in the passive voice, “to be glorified,” i.e., to exhibit one’s glory; it is said of God, regarding His saints in the future, 2 Thess. 1:10, and of the name of the Lord Jesus as “glorified” in them in the present, v. 12.!
3. sundoxazo (συνδοξάζω, 4888), “to glorify together” (sun, “with”), is used in Rom. 8:17.!
glory, glorious
1. doxa (δόξα, 1391), “glory” (from dokeo, “to seem”), primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion. It is used (I) (a) of the nature and acts of God in self-manifestation, i.e., what He essentially is and does, as exhibited in whatever way he reveals Himself in these respects, and particularly in the person of Christ, in whom essentially His “glory” has ever shone forth and ever will do, John 17:5, 24; Heb. 1:3; it was exhibited in the character and acts of Christ in the days of His flesh, John 1:14; John 2:11; at Cana both His grace and His power were manifested, and these constituted His “glory”, so also in the resurrection of Lazarus 11:4, 40; the “glory” of God was exhibited in the resurrection of Christ, Rom. 6:4, and in His ascension and exaltation, 1 Pet. 1:21, likewise on the Mount of Transfiguration, 2 Pet. 1:17. In Rom. 1:23 His “everlasting power and Divinity” are spoken of as His “glory,”
i.e., His attributes and power as revealed through creation; in Rom. 3:23 the word denotes the manifested perfection of His character, especially His righteousness, of which all men fall short; in Col. 1:11 “the might of His glory” signifies the might which is characteristic of His “glory”; in Eph. 1:6, 12, 14, “the praise of the glory of His grace” and “the praise of His glory” signify the due acknowledgement of the exhibition of His attributes and ways; in Eph. 1:17, “the Father of glory” describes Him as the source from whom all divine splendor and perfection proceed in their manifestation, and to whom they belong;
(b) of the character and ways of God as exhibited through Christ to and through believers, 2 Cor. 3:18 and 4:6; (c) of the state of blessedness into which believers are to enter hereafter through being brought into the likeness of Christ, e.g., Rom. 8:18, 21; Phil. 3:21 (RV, “the body of His glory”); 1 Pet. 5:1, 10; Rev. 21:11; (d) brightness or splendor, (1)
supernatural, emanating from God (as in the shekinah “glory,” in the pillar of cloud and in the Holy of Holies, e.g., Exod. 16:10; 25:22), Luke 2:9; Acts 22:11; Rom. 9:4; 2 Cor. 3:7; Jas. 2:1; in Titus 2:13 it is used of Christ’s return, “the appearing of the glory of our great God and Savior Jesus Christ” (RV); cf. Phil. 3:21, above; (2) natural, as of the heavenly bodies, 1 Cor. 15:40, 41; (II) of good reputation, praise, honor, Luke 14:10 (rv, “glory,” for kjv, “worship”); John 5:41 (rv, “glory,” for kjv, “honor”); 7:18; 8:50; 12:43 (RV, “glory,” for kjv, “praise”); 2 Cor. 6:8 (RV, “glory,” for kjv “honor”); Phil. 3:19;
Heb. 3:3; in 1 Cor. 11:7, of man as representing the authority of God, and of woman as rendering conspicuous the authority of man; in 1 Thess. 2:6, “glory” probably stands, by metonymy, for material gifts, an honorarium, since in human estimation “glory” is usually expressed in things material.
The word is used in ascriptions of praise to God, e.g.. Luke 17:18; John 9:24, RV, “glory” (kjv, “praise”); Acts 12:23; as in doxologies (lit., “glory-words”), e.g., Luke 2:14; Rom. 11:36; 16:27; Gal. 1:5; Rev. 1:6. See dignity, honor, praise, worship.
2. kleos (κλέος, 2811), “good report, fame, renown,” is used in 1 Pet. 2:20.f The word is derived from a root signifying “hearing”; hence, the meaning “reputation.”
Note: In 2 Cor. 3:11 the phrase dia doxes, “through (i.e.. by means of) glory,” is
rendered “with glory” in the RV (kjv, “glorious”); in the same verse en doxe, “in glory” (RV), i.e., “accompanied by glory,” is rendered “glorious” in the kjv. The first is said of the ministration of the Law, the second of that of the gospel.
B. Adjective.
endoxos (ενδοξος, 1741) signifies (a) “held in honor” (en, “in,” doxa, “honor”), “of high repute,” 1 Cor. 4:10, RV “have glory” (kjv, “are honorable”); (b) “splendid, glorious,” said of apparel, Luke 7:25, “gorgeously”; of the works of Christ, 13:17; of the church, Eph. 5:27. See gorgeously, honorable.!
GLORY (to boast), GLORYING
A. Verbs.
1. kauchaomai (καυχάομαι, 2744), “to boast or glory,” is always translated in the rv by the verb “to glory,” where the kjv uses the verb “to boast” (see, e.g., Rom. 2:17, 23; 2 Cor. 7:14; 9:2; 10:8, 13, 15, 16); it is used (a) of “vainglorying,” e.g., 1 Cor. 1:29; 3:21; 4:7; 2 Cor. 5:12; 11:12, 18; Eph. 2:9; (b) of “valid glorying,” e.g., Rom. 5:2, “rejoice”; 5:3, 11 (RV, “rejoice”); 1 Cor. 1:31; 2 Cor. 9:2; 10:8, 12:9; Gal. 6:14; Phil. 3:3 and Jas. 1:9, rv, “glory” (kjv, “rejoice”). See boast, joy, rejoice.
2. katakauchaomai (κατακαυχάομαι, 2620), a strengthened form of No. 1 (kata, intensive), signifies “to boast against, exult over,” Rom. 11:18, RV, “glory” (kjv,
“boast”); Jas. 2:13, rv, “glorieth” (kjv, “rejoiceth”); 3:14, “glory (not).” See boast, rejoice.!
3. enkauchaomai, en, “in,” and No. 1, “to glory in,” is found, in the most authentic mss., in 2 Thess. 1:4.!
Note: Cf. perpereuomai, “to vaunt oneself, to be perperos, vainglorious,” 1 Cor. 13:4.!
B. Nouns.
1. kauchema (καύχημα, 2745), akin to A, No. 1, denotes “that in which one glories, a matter or ground of glorying,” Rom. 4:2 and Phil. 2:16, RV, “whereof to glory” (for Rom. 3:27, see No. 2); in the following the meaning is likewise “a ground of glorying”: 1 Cor. 5:6; 9:15, “glorying,” 16, “to glory of”; 2 Cor. 1:14 rv; 9:3, rv; Gal. 6:4, RV (kjv, “rejoicing”); Phil. 1:26 (ditto); Heb. 3:6 (ditto). In 2 Cor. 5:12 and 9:3 the word denotes the boast itself, yet as distinct from the act (see No. 2).!
2. kauchesis (καύχησις, 2746) denotes “the act of boasting,” Rom. 3:27; 15:17, rv, “(my) glorying” (kjv, “whereof I may glory”); 1 Cor. 15:31, RV, “glorying”; 2 Cor. 1:12 (ditto); 7:4, 14 (kjv, “boasting”); 8:24; 11:10, and 17 (ditto); 1 Thess. 2:19 (kjv, “rejoicing”); Jas. 4:16 (ditto). The distinction between this and No. 1 is to be observed in 2 Cor. 8:24, speaking of the apostle’s act of “glorying” in the liberality of the Corinthians, while in 9:3 he exhorts them not to rob him of the ground of his “glorying” (No. 1). Some take the word in 2 Cor. 1:12 (see above) as identical with No. 1, a boast, but there seems to be no reason for regarding it as different from its usual sense, No. 2.!
Note: Cf. alazoneia (or -ia), “vainglory, ostentatious (or arrogant) display,” Jas. 4:16 and 1 John 2:16,! and alazon, “a boaster,” Rom. 1:30 and 2 Tim. 3:2.!
GLUTTON
gasler (γαστηρ, 1064) denotes “a belly”; it is used in Titus 1:12, with the adjective
argos, “idle,” metaphorically, to signify a glutton, RV, “(idle) gluttons” [kjv “(slow) bellies”]; elsewhere, Luke 1:31. See womb.!
GLUTTONOUS
phagos (φάγος, 5314), akin to phago, “to eat,” a form used for the aorist or past tense of esthio, denotes “a glutton,” Matt. 11:19; Luke 7:34.!
GNASH, GNASHING
A. Verbs.
1. brucho (βρύχω, 1031), primarily, “to bite or eat greedily” (akin to bruko, “to chew”), denotes “to grind or gnash with the teeth,” Acts 7:54.!
2. trizo (τρίζω, 5149), primarily used of the sounds of animals, “to chirp, cry, squeak,” came to signify “to grind or gnash with the teeth,” Mark 9:18.!
B. Noun.
brugmos (βρυγμός, 1030), akin to A, No. 1, denotes “gnashing” (“of teeth” being added), Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28.!
GNAT
konops (κώνωψ, 2971) denotes “the winegnat or midge,” which breeds in fermenting or evaporating wine, Matt. 23:24, where the kjv, “strain at” is corrected to “strain out,” in the rv.!
GNAW
masaomai or massaomai (μασσάομαι, 3145) denotes “to bite or chew,” Rev. 16:10.! In the Sept., Job. 30:4.!
GO (WENT), GO ONWARD, etc.
1.poreuomai (πορεύομαι, 4198), “to go on one’s way, to proceed from one place to
another” (fromporos, “a passage, a ford,” Eng., “pore”), is always used in the middle voice in the NT and the Sept., and is the most frequent verb signifying “to go”; it is more distinctly used to indicate procedure or course than the verb eimi, “to go” (not found in the NT). It is often rendered “go thy (your) way,” in oriental usage the customary dismissal, marking the close of a case in court. Hence, in ordinary parlance, marking the end of a conversation, etc., e.g., Luke 7:22; 17:19; John 4:50; Acts 9:15; 24:25; cf. Dan. 12:9; in Rom. 15:24 (1st part), RV, “go” (kjv, “take my journey”); in Acts 9:3 and 26:13, journeyed (kjv and rv). See depart, journey, walk.
2. paraporeuomai (παραπορεύομαι, 3899) denotes “to go past, to pass by” (para, “by,” and No. 1), Mark 2:23, kjv, “went (through),” RV, “was going (through)”; some mss. have No. 4 here. See pass.
3. proporeuomai (προπορεύομαι, 4313), “to go before” (pro, and No. 1), is used in Luke 1:76 and Acts 7:40.!
4. diaporeuomai (διαπορεύομαι, 1279), “to go through” (dia, “through,” and No. 1), “to pass across,” is translated “to go through,” in Luke 6:1; 13:22, “went on His way through,” rv; Acts 16:4; “going by” in Luke 18:36, RV (kjv, “pass by”); “in my journey” in Rom. 15:24 (2nd part). For Mark 2:23 see No. 2. See journey.
5. eisporeuomai (εισπορεύομαι, 1531), “to go in, enter,” is never rendered by the verb “to come in,” in the RV. See, e.g., Luke 11:33, “enter”; Acts 9:28, going in; 28:30, “went in.” See enter.
6. sumporeuomai (συμπορεύομαι, 4848), “to go together with” (sun, “with”), is used in Mark 10:1, RV, “come together” (kjv, “resort”); Luke 7:11; 14:25; 24:15. See resort.!
7. ago (αγω, 71), “to bring, lead,” is used intransitively, signifying “let us go” (as if to say, “let us be leading on,” with the point of departure especially in view), Matt. 26:46; Mark 1:38; 14:42; John 11:7, 15, 16; 14:31. See bring.
8. hupago (ειρήνοποιέω, 1517), “to go away or to go slowly away, to depart,
withdraw oneself,” often with the idea of going without noise or notice (hupo, “under,” and No. 7), is very frequent in the gospels; elsewhere it is used in Jas. 2:16; 1 John 2:11; Rev. 10:8; 13:10; 14:4; 16:1; 17:8, 11. It is frequently rendered “go your (thy) way.” See DEPART.
9. periago (περιάγω, 4013), “to lead about” (peri, “about,” and No. 7), as in 1 Cor. 9:5, is used intransitively with the meaning “to go about”; “went about,” Matt. 4:23, 9:35; Mark 6:6; Acts 13:11; in Matt. 23:15, “ye compass.” See compass, lead.!
10. proago (προάγω, 4254), “to lead forth,” used intransitively signifies “to go before,” usually of locality, e.g., Matt. 2:9; figuratively, in 1 Tim. 1:18, “went before”
(RV, marg., “led the way to”), of the exercise of the gifts of prophecy which pointed to Timothy as one chosen by God for the service to be committed to him; in 5:24, of sins “going before unto judgment.” In 2 John 9, where the best mss. have this verb (instead of
parabaino, “to transgress,” kjv), the rv renders it “goeth onward” (marg., “taketh the lead”), of not abiding in the doctrine of Christ. Cf. Mal. 4:4. See bring.
11. apeimi (απειμι, 549), “to go away,” is found in Acts 17:10.!
12. eiseimi (εισειμι, 1524), “to go into, enter,” is used in Acts 3:3; 21:18, 26; Heb.
9:6, rv, “go in” (kjv, “went ... into”). See enter.!
13. metabaino (μεταβαίνω, 3327), “to go or pass over from one place to another,” is translated “go” in Luke 10:7. See depart.
14. aperchomai (άπέρχομαι, 565), “to go away” (apo, “from”), is chiefly used in the gospels; it signifies “to go aside” in Acts 4:15. See depart.
15. anachoreo (άναχωρέω, 402) signifies “to withdraw,” often in the sense of avoiding danger, e.g., Acts 23:19, rv, “going aside” (kjv, “went ... aside”). See depart.
16. hupochoreo (ύποχωρέω, 5298), “to go back, retire” (hupo, “under,” suggesting privacy), Luke 5:16; 9:10, kjv, “went aside” (rv, “withdrew apart”). See withdraw.!
17. proerchomai (προέρχομαι, 4281), “to go before, precede, go forward or farther”
(pro, “before”), is used of (a) place, e.g., Matt. 26:39; Acts 12:10, “passed on through”;
(b) time, Luke 1:17; Acts 20:5, 13; 2 Cor. 9:5. See outgo, pass.
18. epiduo (έπιδύω, 1931) signifies “to go down,” and is said of the sun in Eph. 4:26;
i.e., put wrath away before sunset (see anger, A, Note (2). In the Sept., Deut. 24:15;
Josh. 8:29; Jer. 15:9.!
19. sunkatabaino (συγκαταβαίνω, 4782), “to go down with,” is used in Acts 25:5.!
In the Sept., Ps. 49:17.!
20. probaino (προβαίνω, 4260), “to go on, forwards, advance,” is used of locality, Matt. 4:21; Mark 1:19; for the metaphorical use with reference to age, Luke 1:7, 18; 2:36, see age, stricken.!
21. apobaino (άποβαίνω, 576), “to go away or from,” is translated “had gone out,” in Luke 5:2, i.e., disembarked. See come, 21, Note, turn.
22. prosanabaino (προσαναβαίνω, 4320), “to go up higher” (pros, “towards”), is used of moving to a couch of greater honor at a feast, Luke 14:10.!
23. exeimi (εξειμι, 1826), “to go out,” is so rendered in Acts 13:42. See depart, get.
24. sbennumi (σβέννυμι, 4570), “to quench,” is used in the passive voice, of the going out of the light of a torch or lamp, Matt. 25:8, “are going out” (RV). See quench.
25. teleo (τελέω, 5055), “to finish,” is rendered “to go through or over” in Matt.
10:23, of “going through” the cities of Israel (kjv, marg., “end,” or “finish”). See end, finish.
26. diodeuo (διοδεύω, 1353), “to travel throughout or along” (dia, “through,” hodos, “a way”), is used in Luke 8:1, of “going throughout” (kjv) or “about through” (rv) cities and villages; of “passing through” towns, Acts 17:1. See pass.
27. apodemeo (άποδημέω, 589), “to be abroad,” is translated “going into another country,” in Matt. 25:14 (kjv, “traveling, etc.”). See journey.
28. anerchomai (άνέρχομαι, 424), “to go up” (ana), occurs in John 6:3; Gal. 1:17,
18.!
29. perierchomai (περιέρχομαι, 4022), “to go around, or about,” is translated “going about” in 1 Tim. 5:13, RV (kjv, “wandering about”); “went about” in Heb. 11:37, RV (kjv, “wandered about”). See circuit.
30. epicheireo (έπιχειρέω, 2021), lit., “to put the hand to” (epi, “to,” cheir, “the hand”), “to take in hand, undertake,” occurs in Luke 1:1, “have taken in hand”; in Acts 9:29, “they went about”; in 19:13, “took upon them.” See take.!
Notes: (1) The following verbs signify both “to come” and “to go,” with prefixed
prepositions accordingly, and are mentioned under the word COME: erchomai (No. 1); eiserchomai (No. 2); exerchomai (No. 3); dierchomai (No. 5); katerchomai (No. 7);
Luke 17:7,parerchomai (No. 9); proserchomai, “go near,” Acts 8:29 (No. 10); sunerchomai, “went with,” Acts 9:39; 15:38; 21:16 (No. 11); anabaino, (No. 15); katabaino (No. 19); paraginomai, Acts 23:16, kjv, “went,” rv “entered” (No. 13);
ekporeuo (No. 33); choreo, Matt. 15:17, kjv, “goeth,” rv, “passeth” (No. 24); anabaino,
Luke 19:28, rv, “going up”; ekbaino (No. 17).
(2) In the following, the verbs mentioned, translated in the kjv by some form of the verb “to go,” are rendered in the RV more precisely in accordance with their true
meaning: (a) zeteo, “to seek,” so the rv in John 7:19, 20; Acts 21:31; Rom. 10:3 (kjv, to go about); (b) peirazo, “to make an attempt,” Acts 24:6, rv, “assayed” (kjv, “have gone about”); (c) peirao, “to attempt,” Acts 26:21, rv, “assayed” kjv, “went about”); (d) epistrepho, “to return,” Acts 15:16, rv, “let us return” (kjv, “let us go again”); (e)
huperbaino, “to overstep,” 1 Thess. 4:6, rv, “transgress” (kjv, “go beyond”); (f) diistemi, “to set apart, make an interval,” Acts 27:28, rv, “(after) a space” (kjv, “had gone further”); (g) suneiserchomai, “to go in with,” John 6:22 and 18:15, rv, “entered (in) with” (kjv, “went ... with”); (h)phero, in the middle voice, lit., “to bear oneself along,” Heb. 6:1, rv, “let us press on” (kjv, “let us go on”); (i) ekklino, “to bend or turn away,”
Rom. 3:12, rv, “have turned aside” (kjv, “have gone out of the way”); (j) diaperao, “to pass through, or across,” Matt. 14:34, rv, “had crossed over” (kjv, “were gone over”);
(k) strateuomai, “to serve in war,” 1 Cor. 9:7, rv, “(what) soldier ... serveth” (kjv, “goeth a warfare”); (1) hodoiporeo, “to be on a journey,” Acts 10:9, rv, “as they were on their journey” (kjv, “as they went, etc.”); (m) embaino, “to enter,” Matt. 13:2 and Luke
8:22, rv, “entered” (kjv, “went into”); in v. 37 (kjv, “went up into”); (n) apoluo, “to set free,” Luke 23:22 and John 19:12, RV, “release” (kjv, “let ... go”); Acts 15:33, RV, “dismissed” (kjv, ditto); Acts 28:18, rv, “set at liberty” (kjv, ditto); (o) epibaino, “to go upon,” Acts 21:4, rv, “set foot” (kjv, “go”); some mss. have anabaino; (p) apangello,
“to announce,” Acts 12:17, rv, “tell” (kjv, “go shew”); (q) aperchomai, “to go away,”
Matt. 5:30, rv, “go” (kjv, “be cast”); some mss. have ballo, “to cast”; (r)peripateo, “to walk,” Mark 12:38, rv, “walk” (kjv “go”); (s) for “gone by,” Acts 14:16, rv, see pass, No. 17.
GOAD
kentron (κέντρον, 2759), from kenteo, “to prick,” denotes (a) “a sting,” Rev. 9:10; metaphorically, of sin as the “sting” of death, 1 Cor. 15:55, 56; (b) “a goad,” Acts 26:14, RV, “goad” (marg., “goads”), for kjv, “pricks” (in some mss. also in 9:5), said of the promptings and misgivings which Saul of Tarsus had resisted before conversion.!
GOAL
skopos (σκοπός, 4649), primarily, “a watcher” (from skopeo, “to look at”; Eng., “scope”), denotes “a mark on which to fix the eye,” and is used metaphorically of an aim or object in Phil. 3:14, rv, “goal” (kjv, “mark”). See mark.
GOAT
1. eriphos (εριφος, 2056) denotes “a kid or goat,” Matt. 25:32 (rv, marg., “kids”); Luke 15:29, “a kid”; some mss. have No. 2 here, indicating a sneer on the part of the elder son, that his father had never given him even a tiny kid.f
2. eriphion (έρίφιον, 2055), a diminutive of No. 1, is used in Matt. 25:33. In v. 32
eriphos is purely figurative; in v. 33, where the application is made, though metaphorically, the change to the diminutive is suggestive of the contempt which those so described bring upon themselves by their refusal to assist the needy.f
3. tragos (τράγος, 5131) denotes “a hegoat,” Heb. 9:12, 13, 19; 10:4, the male prefiguring the strength by which Christ laid down His own life in expiatory sacrifice.
goatskin
Note: The adjective aigeios signifies “belonging to a goat” (from aix, “a goat”); it is used with derma, “a skin,” in Heb. 11:37.
GOD
theos (θεός, 2316), (I) in the polytheism of the Greeks, denoted “a god or deity,” e.g., Acts 14:11; 19:26; 28:6; 1 Cor. 8:5; Gal. 4:8.
(II) (a) Hence the word was appropriated by Jews and retained by Christians to denote “the one true God.” In the Sept. theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self-sustained existence.
In the NT, these and all the other divine attributes are predicated of Him. To Him are ascribed, e.g., His unity, or monism, e.g., Mark 12:29; 1 Tim. 2:5; self-existence, John 5:26; immutability, Jas. 1:17; eternity, Rom. 1:20; universality, Matt. 10:29; Acts 17:2628; almighty power Matt. 19:26; infinite knowledge, Acts 2:23; 15:18; Rom. 11:33, creative power, Rom. 11:36; 1 Cor. 8:6; Eph. 3:9; Rev. 4:11; 10:6; absolute holiness, 1 Pet. 1:15; 1 John 1:5; righteousness, John 17:25; faithfulness, 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3; 1 John 1:9; love, 1 John 4:8, 16; mercy, Rom. 9:15, 18; truthfulness, Titus 1:2; Heb. 6:18. See good, No. 1 (b).
(b) The divine attributes are likewise indicated or definitely predicated of Christ, e.g., Matt. 20:18-19; John 1:1-3; 1:18, RV, marg.; 5:22-29; 8:58; 14:6; 17:22-24; 20:28; Rom. 1:4; 9:5; Phil. 3:21; Col. 1:15; 2:3; Titus 2:13, RV; Heb. 1:3; 13:8; 1 John 5:20; Rev. 22:12, 13.
(c) Also of the Holy Spirit, e.g., Matt. 28:19; Luke 1:35; John 14:16; 15:26; 16:7-14; Rom. 8:9, 26; 1 Cor. 12:11; 2 Cor. 13:14.
(d) Theos is used (1) with the definite article, (2) without (i.e., as an anarthrous noun). “The English may or may not have need of the article in translation. But that point cuts no figure in the Greek idiom. Thus in Acts 27:23 (‘the God whose I am,’ rv) the article points out the special God whose Paul is, and is to be preserved in English. In the very
next verse (ho theos) we in English do not need the article” (A. T. Robertson, Gram, of Greek, NT, p. 758).
As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in John 1:1, “and the Word was God”; here a double stress is on theos, by the absence of the article and by the emphatic position. To translate it literally, “a god was the Word,” is entirely misleading. Moreover, that “the word” is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In Rom. 7:22, in the phrase “the law of God,” both nouns have the article; in v. 25, neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the “of” case), either both have the article, or both are without. Here, in the first instance, both nouns, “God” and “the law” are definite, whereas in v. 25 the word “God” is not simply titular; the absence of the article stresses His character as lawgiver.
Where two or more epithets are applied to the same person or thing, one article usually serves for both (the exceptions being when a second article lays stress upon different aspects of the same person or subject, e.g., Rev. 1:17). In Titus 2:13 the RV
correctly has “our great God and Savior Jesus Christ.” Moulton (Prol., p. 84) shows, from papyri writings of the early Christian era, that among Greek-speaking Christians this was “a current formula” as applied to Christ. So in 2 Pet. 1:1 (cf. 1:11; 3:18).
In the following titles God is described by certain of His attributes; the God of glory, Acts 7:2; of peace, Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20; of love and peace, 2 Cor. 13:11; of patience and comfort, Rom. 15:5; of all comfort, 2 Cor. 1:3; of hope, Rom. 15:13; of all grace, 1 Pet. 5:10. These describe Him, not as in distinction from other persons, but as the source of all these blessings; hence the employment of the definite article. In such phrases as “the God of a person,” e.g., Matt. 22:32, the expression marks the relationship in which the person stands to God and God to him.
(e) In the following the nominative case is used for the vocative, and always with the article; Mark 15:34; Luke 18:11, 13; John 20:28; (Acts 4:24 in some mss.); Heb. 1:8;10:7.
(f) The phrase “the things of God” (translated literally or otherwise) stands for (1) His interests, Matt. 16:23; Mark 8:33; (2) His counsels, 1 Cor. 2:11; (3) things which are due to Him, Matt. 22:21; Mark 12:17; Luke 20:25. The phrase “things pertaining to God,” Rom. 15:17; Heb. 2:17; 5:1, describes, in the Heb. passages, the sacrificial service of the priest; in the Rom. passage the gospel ministry as an offering to God.
(III) The word is used of divinely appointed judges in Israel, as representing God in His authority, John 10:34, quoted from Ps. 82:6, which indicates that God Himself sits in judgment on those whom He has appointed. The application of the term to the Devil, 2 Cor. 4:4, and the belly, Phil. 3:19, virtually places these instances under (I).
For GOD-SPEED see greeting
GOD (without)
atheos (άθεος, 112), cf. Eng., “atheist,” primarily signifies “godless” (a, negative),
i.e., destitute of God; in Eph. 2:12 the phrase indicates, not only that the Gentiles were void of any true recognition of God, and hence became morally “godless” (Rom. 1:1932) but that being given up by God, they were excluded from communion with God and from the privileges granted to Israel (see the context and cf. Gal. 4:8). As to pagan ideas,
the popular cry against the early Christians was “away with the atheists” (see the account of the martyrdom of Polycarp, in Eusebius, Eccles. Hist. iv. 15, 19).!
GODDESS
thea (θεά, 2299) is found in Acts 19:27 (in some mss. in vv. 35, 37).!
For GODHEAD see divine, divinity
GODLINESS, GODLY
A. Nouns.
1. eusebeia (ευσέβεια, 2150), from eu, “well,” and sebomai, “to be devout,” denotes that piety which, characterized by a Godward attitude, does that which is well-pleasing to Him. This and the corresponding verb and adverb (see below) are frequent in the Pastoral Epistles, but do not occur in previous epistles of Paul. The apostle Peter has the noun four times in his 2nd Epistle, 1:3, 6, 7; 3:11. Elsewhere it occurs in Acts 3:12; 1 Tim. 2:2;
3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Titus 1:1. In 1 Tim. 6:3 “the doctrine which is according to godliness” signifies that which is consistent with “godliness,” in contrast to false teachings; in Titus 1:1, “the truth which is according to godliness” is that which is productive of “godliness”; in 1 Tim. 3:16, “the mystery of godliness” is “godliness” as embodied in, and communicated through, the truths of the faith concerning Christ; in 2 Pet. 3:11, the word is in the plural, signifying acts of “godliness.”!
2. theosebeia (θεοσέβεια, 2317) denotes “the fear or reverence of God,” from theos,
“god,” and sebomai (see No. 1), 1 Tim. 2:10.! Cf. the adjective theosebes, “God-fearing,” John 9:31.! In the Sept., Gen. 20:11 and Job 28:28.!
Note: For eulabeia, “godly fear,” Heb. 5:7; 12:28 see fear, A, No. 3; for eulabeomai,
“to reverence,” Heb. 11:7 (“for His godly fear”) see fear, D, No. 2; for the verb eusebeo, “to show piety,” 1 Tim. 5:4; “to worship,” Acts 17:23, see piety and worship.!
B. Adjective.
eusebes (ευσεβής, 2152), akin to A, No. 1, denotes “pious, devout, godly,” indicating reverence manifested in actions; it is rendered “godly” in 2 Pet. 2:9. See devout.
C. Adverb.
eusebos (ευσεβως, 2153) denotes “piously, godly”; it is used with the verb “to live” (of manner of life) in 2 Tim. 3:12; Titus 2:12.!
Notes: (1) In the following the word “godly” translates the genitive case of the noun
theos, lit., “of God,” 2 Cor. 1:12, kjv, “godly (sincerity),” RV, “(sincerity) of God”; 2 Cor. 11:2, “a godly jealousy,” lit., “a jealousy of God” (rv, marg.); 1 Tim. 1:4, RV, “a dispensation of God” (oikonomia, in the best mss.), kjv, “godly edifying” (oikodome lit., “an edifying of, i.e., by, God”). (2) In 2 Cor. 7:10, “godly (sorrow),” and in vv. 9 and 11, “after a godly sort,” are in all three place, lit., “according to God.” (3) In 3 John 6, where the kjv translates the adverb axios, with the noun theos, “after a godly sort,” the rv rightly substitutes “worthily of God.”
GODWARD
Note: This translates the phrase pros ton theon, lit., “toward God,” in 2 Cor. 3:4, and
1 Thess. 1:8.
gold, golden
A. Nouns.
1. chrusos (χρυσός, 5557) is used (a) of “coin,” Matt. 10:9; Jas. 5:3; (b) of “ornaments,” Matt. 23:16, 17; Jas. 5:3 (perhaps both coin and ornaments); Rev. 18:12; some mss. have it instead of No. 2 in 1 Cor. 3:12; (c) of “images,” Acts 17:29; (d) of “the metal in general,” Matt. 2:11; Rev. 9:7 (some mss. have it in Rev. 18:16).!
2. chrusion (χρυσίον, 5553), a diminutive of No. 1, is used (a) of “coin,” primarily smaller than those in No. 1 (a), Acts 3:6; 20:33; 1 Pet. 1:18; (b) of “ornaments,” 1 Pet.
3:3, and the following (in which some mss. have No. 1), 1 Tim. 2:9; Rev. 17:4; 18:16; (c) of “the metal in general,” Heb. 9:4; 1 Pet. 1:7; Rev. 21:18, 21; metaphorically, (d) of “sound doctrine and its effects,” 1 Cor. 3:12; (e) of “righteousness of life and conduct,” Rev. 3:18.!
B. Adjective.
chruseos (χρύσεος, 5552) denotes “golden,” i.e., made of, or overlaid with, gold, 2 Tim. 2:20; Heb. 9:4, and fifteen times in the Apocalypse.
GOLD RING
chrusodaktulios (χρυσοδακτύλιος, 5554), an adjective denoting “with a gold ring” (daktulos, “a finger”), occurs in Jas. 2:2.!
good, goodly, goodness
A. Adjectives.
1. agathos (άγαθός, 18) describes that which, being “good” in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e.g., a tree, Matt. 7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately “good,” Matt. 19:17; Mark 10:18; Luke 18:19. To certain persons the word is appiied in Matt. 20:15; 25:21, 23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general application, Matt. 5:45; 12:35; Luke 6:45; Rom. 5:7; 1 Pet. 2:18.
The neuter of the adjective with the definite article signifies that which is “good,” lit., “the good,” as being morally honorable, pleasing to God, and therefore beneficial. Christians are to prove it, Rom. 12:2; to cleave to it, 12:9; to do it, 13:3; Gal. 6:10; 1 Pet. 3:11 (here, and here only, the article is absent); John 5:29 (here, the neuter plural is used, “the good things”); to work it, Rom. 2:10; Eph. 4:28; 6:8; to follow after it, 1 Thess. 5:15; to be zealous of it, 1 Pet. 3:13; to imitate it, 3 John 11; to overcome evil with it, Rom. 12:21. Governmental authorities are ministers of “good,” i.e., that which is salutary, suited to the course of human affairs, Rom. 13:4. In Philem. 14, “thy goodness,” RV (lit., “thy good”), means “thy benefit.” As to Matt. 19:17, “why askest thou Me concerning that which is good?” the RV follows the most ancient mss.
The neuter plural is also used of material “goods,” riches, etc., Luke 1:53; 12:18, 19; 16:25; Gal. 6:6 (of temporal supplies); in Rom. 10:15; Heb. 9:11; 10:1, the “good” things are the benefits provided through the sacrifice of Christ, in regard both to those conferred through the gospel and to those of the coming messianic kingdom. See further under No. 2. See benefit, goods.
2. kalos (καλός, 2570) denotes that which is intrinsically “good,” and so, “goodly, fair, beautiful,” as (a) of that which is well adapted to its circumstances or ends, e.g., fruit, Matt. 3:10; a tree, 12:33; ground, 13:8, 23; fish, 13:48; the Law, Rom. 7:16; 1 Tim. 1:8; every creature of God, 1 Tim. 4:4; a faithful minister of Christ and the doctrine he teaches, 4:6; (b) of that which is ethically good, right, noble, honorable e.g., Gal. 4:18; 1 Tim. 5:10, 25; 6:18; Titus 2:7, 14; 3:8, 14. The word does not occur in the Apocalypse, nor indeed after 1 Peter.
Christians are to “take thought for things honorable” (kalos), 2 Cor. 8:21, rv; to do that which is honorable, 13:7; not to be weary in well doing, Gal. 6:9; to hold fast “that which is good,” 1 Thess. 5:21; to be zealous of good works, Titus 2:14; to maintain them, 3:8; to provoke to them, Heb. 10:24; to bear testimony by them, 1 Pet. 2:12.
Kalos and agathos occur together in Luke 8:15, an “honest” (kalos) heart, i.e., the
attitude of which is right towards God; a “good” (agathos) heart, i.e., one that, instead of working ill to a neighbor, acts beneficially towards him. In Rom. 7:18, “in me ... dwelleth no good thing” (agathos) signifies that in him is nothing capable of doing “good,” and hence he lacks the power “to do that which is good” (kalos). In 1 Thess.
5:15, “follow after that which is good” (agathos), the “good” is that which is beneficial;
in v. 21, “hold fast that which is good (kalos),” the “good” describes the intrinsic value of the teaching. See better, fair honest, meet, worthy.
3. chrestos (χρηστός, 5543), said of things, “that which is pleasant,” said of persons, “kindly, gracious,” is rendered “good” in 1 Cor. 15:33, “goodness” in Rom. 2:4. See EASY.
Note: Lampros denotes “gay, bright,” “goodly” in Jas. 2:2, kjv, (rv, “fine”); in 2:3,
kjv, “gay”; in Rev. 18:14 (rv, “sumptuous”). See gorgeous, sumptuous. For asteios,
“goodly,” Heb. 11:23, rv, see beautiful. For hikanos, Acts 18:18, kjv, “a good while” see while. Note (16).
B. Nouns.
1. chrestotes (χρηστότης, 5544), akin to A, No. 3, denotes “goodness” (a) in the sense of what is upright, righteous, Rom. 3:12 (translated “good”); (b) in the sense of kindness of heart or act, said of God, Rom. 2:4; 11:22 (thrice); Eph. 2:7 (“kindness”); Titus 3:4 (“kindness”); said of believers and rendered “kindness,” 2 Cor. 6:6; Col. 3:12; Gal. 5:22 (rv; kjv, “gentleness”). It signifies “not merely goodness as a quality, rather it is goodness in action, goodness expressing itself in deeds; yet not goodness expressing itself in indignation against sin, for it is contrasted with severity in Rom. 11:22, but in grace and tenderness and compassion.”* See gentleness, kindness.^
2. agathosune (άγαθωσύνη, 19), “goodness,” signifies that moral quality which is
described by the adjective agathos (see A, No. 1). It is used, in the NT, of regenerate persons, Rom. 15:14; Gal. 5:22; Eph. 5:9; 2 Thess. 1:11; in the last, the phrase “every desire of goodness” (rv; the addition of “His” in the kjv is an interpolation; there is no pronoun in the original) may be either subjective, i.e., desire characterized by “goodness,” “good” desire, or objective, i.e., desire after “goodness,” to be and do good.!
Trench, following jerome, distinguishes between chrestotes and agathosune in that the former describes the kindlier aspects of “goodness,” the latter includes also the sterner qualities by which doing “good” to others is not necessarily by gentle means. He illustrates the latter by the act of Christ in cleansing the temple, Matt. 21:12, 13, and in denouncing the scribes and Pharisees, 23:13-29; but chrestotes by His dealings with the penitent woman, Luke 7:37-50. Lightfoot regards chrestotes as a kindly disposition towards others; agathosune as a kindly activity on their behalf.
J. A. Robertson (on Eph. 5:9) remarks that agathosune is “the kindlier, as dikaiosune (righteousness) the sterner, element in the ideal character.”
3. eupoiia (εύποιΐα, 2140), “beneficence, doing good” (eu, “well,”poieo, “to do”), is translated as a verb in Heb. 13:16, “to do good.”!
C. Adverbs.
1. kalos (καλως, 2573), “well, finely,” is used in some mss. in Matt. 5:44, with poieo, “to do,” and translated “do good.” In Jas. 2:3 it is rendered “in a good place” (kjv marg., “well” or “seemly”). See well.
2. eu (εύ, 2095), “well,” used with poieo, is translated “do ... good” in Mark 14:7.
See well.
D. Verbs (to do, or be, good).
1. agathopoieo (άγαθοποιέω, 15), from A, No. 1, and poieo, “to do,” is used (a) in a general way, “to do well,” 1 Pet. 2:15, 20; 3:6, 17; 3 John 11; (b) with pointed reference “to the benefit of another,” Luke 6:9, 33, 35; in Mark 3:4 the parts of the word are separated in some mss. Some mss. have it in Acts 14:17, for No. 2.! Cf. the noun
agathopoiia, “well-doing,” 1 Pet. 4:19, and the adjective agathopoios, “doing well,” 1 Pet. 2:14.
2. agathourgeo (άγαθοεργέω, 14), for agathoergeo, “to do good” (from A, No. 1, and
ergon, “a work”), is used in Acts 14:17 (in the best mss.; see No. 1), where it is said of God’s beneficence towards man, and 1 Tim. 6:18, where it is enjoined upon the rich.!
3. euergeteo (εύεργετέω, 2109), “to bestow a benefit, to do good” (eu, “well,” and a
verbal form akin to ergon), is used in Acts 10:38.!
Notes: (1) The verb ischuo, “to be strong” (ischus, “strength”), “to have efficacy, force or value,” is said of salt in Matt. 5:13, negatively, “it is good for nothing.” (2) In Matt. 19:10, kjv, sumphero, “to be profitable, expedient” (sun, “together,” phero, “to bring”); is rendered with a negative “it is not good” (RV, “it is not expedient”). (3) In
Mark 14:7, the two words eu, “well,” and poieo, “to do,” are in some mss. treated as one verb eupoieo, “to do good.”
GOODMAN
oikodespotes (οικοδεσπότης, 3617) denotes “the master of a house” (oikos, “a
house,” despotes, “a master”), “a householder.” It occurs only in the Synoptists, and there 12 times. It is rendered “goodman” in Luke 22:11, where “of the house” is put separately; in Matt. 20:11, where the kjv has “the goodman of the house” for the one word, the rv renders it by “householder,” as in v. 1; in 24:43, “master”; so in Luke 12:39; in Mark 14:14, both have “the goodman of the house. See householder, master.
GOODS
1. For the neuter plural of agathos, used as a noun, “goods,” see Luke 12:18, 19, where alone this word is so rendered.
2. huparxis (ΰπαρξις, 5223), primarily, “subsistence,” then, “substance, property,
goods” (akin to huparcho, “to exist, be, belong to”), is translated “goods” in Acts 2:45; “possession.” rv (kjv, “substance”) in Heb. 10:34.!
3. bios (βίος, 979), which denotes (a) “life, lifetime,” (b) “livelihood, living, means of living,” is translated “goods” in 1 John 3:17, RV (kjv, “good). See life, No. 2.
4. skeuos (σκευος, 4632), “a vessel,” denotes “goods” in Matt. 12:29; Mark 3:27;
Luke 17:31, rv (kjv, stuff). See vessel.
Notes: (1) The neuter plural of the present participle of huparcho, is used as a noun denoting “goods,” in Matt. 24:47, kjv “his goods,” RV, “that he hath”; “goods” in Matt. 25:14; Luke 11:21; 16:1; 19:8; 1 Cor. 13:3; in Heb. 10:34 (1st part). (2) In Luke 6:30 “thy goods” translates the neuter plural of the possessive pronoun with the article, lit., “thy things,” or possessions. (3) In Rev. 3:17, the kjv “I am ... increased with goods”
translates the perfect tense of the verb plouteo, “to be rich”; rv, “I have gotten riches.”
(4) See substance.
GORGEOUS, GORGEOUSLY
lampros (λαμπρός, 2986), “bright, splendid,” is rendered “gorgeous” in Luke 23:11 of the apparel in which Herod and his soldiers arrayed Christ. See bright.
Note: For the kjv, “gorgeously apparelled” in Luke 7:25, see glorious, B.
GOSPEL (Noun and Verb: to preach)
A. Noun.
euangelion (εύαγγέλιον, 2098) originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for “the good news” itself. The Eng. word “gospel,” i.e. “good message,” is the equivalent of euangelion (Eng., “evangel”). In the NT it denotes the “good tidings” of the kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., Acts 15:7; 20:24; 1 Pet. 4:17. Apart from those references and those in the gospels of Matthew and Mark, and Rev. 14:6, the noun is confined to Paul’s epistles. The apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., 1 Cor. 15:1-3; (b) of the interpretation of these facts, e.g., Rom. 2:16; Gal. 1:7, 11; 2:2; in (a) the “gospel” is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context.
The following phrases describe the subjects or nature or purport of the message; it is the “gospel” of God, Mark 1:14; Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thess. 2:2, 9; 1 Pet. 4:17; God, concerning His Son, Rom. 1:1-3; His Son, Rom. 1:9; Jesus Christ, the Son of God, Mark 1:1; our Lord Jesus, 2 Thess. 1:8; Christ, Rom. 15:19, etc.; the glory of Christ, 2 Cor. 4:4; the grace of God, Acts 20:24; the glory of the blessed God, 1 Tim. 1:11; your salvation, Eph. 1:13; peace, Eph. 6:15. Cf. also “the gospel of the Kingdom,” Matt. 4:23; 9:35; 24:14; “an eternal gospel,” Rev. 14:6.
In Gal. 2:14, “the truth of the gospel” denotes, not the true “gospel,” but the true teaching of it, in contrast to perversions of it.
The following expressions are used in connection with the “gospel”: (a) with regard
to its testimony; (1) kerusso, “to preach it as a herald, e.g., Matt. 4:23; Gal. 2:2 (see preach); (2) laleo, “to speak,” 1 Thess. 2:2; (3) diamarturomai, “to testify (thoroughly),” Acts 20:24; (4) euangelizo, “to preach,” e.g., 1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11 (see B, No. 1 below); (5) katangello, “to proclaim,” 1 Cor. 9:14; (6) douleuo eis, “to serve unto” (“in furtherance of”), Phil. 2:22; (7) sunathleo en, “to labor with in,” Phil. 4:3; (8) hierourgeo, “to minister,” Rom. 15:16; (8) pleroo, “to preach fully,” Rom. 15:19; (10) sunkakopatheo, “to suffer hardship with,” 2 Tim. 1:8; (b) with regard to its reception ol otherwise: (1) dechomai, “to receive,” 2 Cor. 11:4; hupakouo, “to hearken to, or obey,” Rom. 10:16; 2 Thess. 1:8;pisteuo en, “to believe in,” Mark 1:15;
metastrepho, “to pervert,” Gal. 1:7.
Note: In connection with (a), the apostle’s statement in 1 Cor. 9:23 is noticeable, “I do all things for the Gospel’s sake, that I may be a joint partaker thereof,” rv, for the incorrect kjv, “that I might be partaker thereof with you.”
B. Verbs.
1. euangelizo (εύαγγελίζω, 2097), “to bring or announce glad tidings” (Eng., “evangelize”), is used (a) in the active voice in Rev. 10:7 (“declared”) and 14:6 (“to proclaim,” rv, kjv, “to preach”); (b) in the passive voice, of matters to be proclaimed as “glad tidings,” Luke 16:16; Gal. 1:11; 1 Pet. 1:25; of persons to whom the proclamation is made, Matt. 11:5; Luke 7:22; Heb. 4:2, 6; 1 Pet. 4:6; (c) in the middle voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., Acts 5:42; 11:20; Gal. 1:16, or, with a preposition, of the persons evangelized, e.g., Acts 13:32, “declare glad tidings”; Rom. 1:15; Gal. 1:8; with an impersonal object, e.g., “the word,” Acts 8:4; “good tidings,” 8:12; “the word of the Lord,” 15:35; “the gospel,” 1 Cor. 15:1; 2 Cor. 11:7; “the faith,” Gal. 1:23; “peace,” Eph. 2:17; “the unsearchable riches of Christ, 3:8. See preach, shew, tidings.
2. proeuangelizomai (προευαγγελίζομαι, 4283), “to announce glad tidings beforehand,” is used in Gal. 3:8.!
Note: For other verbs see above.
For GOT and GOTTEN see get
GOVERNMENT
kubernesis (κυβέρνησις, 2941), from kubernao, “to guide” (whence Eng., “govern”), denotes (a) “steering, pilotage”; (b) metaphorically, “governments or governings,” said of those who act as guides in a local church, 1 Cor. 12:28.! Cf. kubernetes, “a pilot,” Acts 27:11; Rev. 18:17.!
Note: For kuriotes, “lordship, dominion,” rendered “government” in 2 Pet. 2:10, kjv, see DOMINION.
GOVERNOR
A. Nouns.
1. hegemon (ήγεμών, 2232) is a term used (a) for “rulers” generally, Mark 13:9; 1 Pet. 2:14; translated “princes” (i.e., leaders) in Matt. 2:6; (b) for the Roman procurators, referring, in the gospels to Pontius Pilate, e.g., Matt. 27:2; Luke 20:20 (so designated by
Tacitus, Annals, xv. 44); to Felix, Acts 23:26. Technically the procurator was a financial official under a proconsul or propretor, for collecting the imperial revenues, but entrusted also with magisterial powers for decisions of questions relative to the revenues. In certain provinces, of which Judea was one (the procurator of which was dependent on the legate of Syria), he was the general administrator and supreme judge, with sole power of life and death. Such a governor was a person of high social standing. Felix, however, was an ex-slave, a freedman, and his appointment to Judea could not but be regarded by the Jews as an insult to the nation. The headquarters of the governor of Judea was Caesarea, which
was made a garrison town. See prince, ruler. For anthupatos, “a proconsul,” see PROCONSUL.
2. ethnarches (έθνάρχης, 1481), “an ethnarch,” lit. “a ruler of a nation” (ethnos, “a
people,” arche, “rule”), is translated “governor” in 2 Cor. 11:32; it describes normally the ruler of a nation possessed of separate laws and customs among those of a different race. Eventually it denoted a ruler of a province, superior to a tetrarch, but inferior to a king (e.g., Aretas).!
3. oikonomos (οικονόμος, 3623), lit., “one who rules a house” (oikos, “a house,”
nomos, “a law”), Gal. 4:2, denotes a superior servant responsible for the family housekeeping, the direction of other servants, and the care of the children under age. See CHAMBERLAIN, STEWARD.
4. architriklinos (άρχιτρίκλινος, 755), from arche, “rule,” and triklinos, “a room with three couches,” denotes “the ruler of a feast,” John 2:8, rv (kjv, “the governor of the feast”), a man appointed to see that the table and couches were duly placed and the courses arranged, and to taste the food and wine.!
B. Verbs.
1. hegeomai (ήγέομαι, 2233), akin to A, No. 1, is used in the present participle to denote “a governor,” lit., “(one) governing,” Matt. 2:6; Acts 7:10.
2. hegemoneuo (ήγεμονεύω, 2230), to be a hegemon, “to lead the way,” came to signify to be “a governor of a province”; it is used of Quirinius, governor of Syria, Luke 2:2, rv (for the circumstances see under enrollment), of Pontius Pilate, governor of
Judea, 3:1.f In the first clause of this verse the noun hegemonia, “a rule or sovereignty,” is translated “reign”; Eng., “hegemony.”^
Note. In Jas. 3:4, the verb euthuno, “to make or guide straight,” is used in the present participle, as a noun, denoting the “steersman” (rv) or pilot of a vessel, kjv, “governor.”
GRACE
1. charis (χάρις, 5485) has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, Luke 2:40; act, 2 Cor. 8:6, or speech, Luke 4:22, RV, “words of grace” (kjv, “gracious words”); Col. 4:6; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, lovingkindness, goodwill generally, e.g., Acts 7:10; especially with reference to the divine favor or “grace,” e.g., Acts 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God’s redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Rom. 4:4, 16, with works, 11:6, and with law, John 1:17; see also, e.g., Rom. 6:14, 15; Gal. 5:4; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., Rom. 6:17 (“thanks”); in this respect it sometimes signifies “to be thankful,” e.g., Luke 17:9 (“doth he thank the servant?” lit., “hath he thanks to”); 1 Tim. 1:12; (c) in another objective sense, the effect of “grace,” the spiritual state of those who have experienced its exercise, whether (1) a state of “grace,” e.g., Rom. 5:2; 1 Pet. 5:12; 2 Pet. 3:18, or (2) a proof thereof in practical effects, deeds of “grace,” e.g., 1 Cor. 16:3, rv, “bounty” (kjv, “liberality”); 2 Cor. 8:6, 19 (in 2 Cor. 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e.g., Rom. 1:5; 12:6; 15:15; 1 Cor. 3:10; Gal. 2:9; Eph. 3:2, 7.
To be in favor with is to find “grace” with, e.g., Acts 2:47; hence it appears in this sense at the beginning and the end of several epistles, where the writer desires “grace” from God for the readers, e.g., Rom. 1:7; 1 Cor. 1:3; in this respect it is connected with the imperative mood of the word chairo, “to rejoice,” a mode of greeting among Greeks, e.g., Acts 15:23; Jas. 1:1 (marg.); 2 John 10, 11, RV, “greeting” (kjv, “God speed”).
The fact that “grace” is received both from God the Father, 2 Cor. 1:12, and from Christ, Gal. 1:6; Rom. 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thess. 1:12, where the phrase “according to the grace of our God and the Lord Jesus Christ” is to be taken with each of the preceding clauses, “in you,” “and ye in Him.”
In Jas. 4:6, “But He giveth more grace” (Greek, “a greater grace,” RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, “Think ye that the Scripture speaketh in vain?” and “Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?” (see the RV). The implied answer to each is “it cannot be so.” Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even “a greater grace,” namely, all that follows from humbleness and from turning away from the world. See benefit, bounty, liberality, thank.
Note: The corresponding verb charitoo, “to endue with divine favor or grace,” is used in Luke 1:28, “highly favored” (marg., “endued with grace”) and Eph. 1:6, kjv, “hath made ... accepted”; rv, “freely bestowed” (marg., “endued.”).!
2. euprepeia (εύπρέπεια, 2143), “comeliness, goodly appearance,” is said of the outward appearance of the flower of the grass, Jas. 1:11.!
GRACIOUS
chrestos (χρηστός, 5543) is rendered “gracious” in 1 Pet. 2:3, as an attribute of the Lord. See easy, good, kind.
Note: Euphemos, “fair-sounding” (eu, “well,” pheme, “a saying, or report”), “of good report,” Phil. 4:8, is rendered “gracious” in the RV marg.
GRAFF, GRAFT (rv)
enkentrizo (έγκεντρίζώ, 1461) denotes “to graft” in (en, in, kentrizo, to graft), to insert a slip of a cultivated tree into a wild one. In Rom. 11:17, 19, 23, 24, however, the metaphor is used “contrary to nature” (v. 24), of grafting a wild olive branch (the Gentile) into the good olive tree (the Jews); that unbelieving Jews (branches of the good tree) were broken off that Gentiles might be grafted in, afforded no occasion for glorying on the part of the latter. Jew and Gentile alike must enjoy the divine blessings by faith alone. So Jews who abide not in unbelief shall, as “the natural branches, be grafted into their own olive tree.”!
GRAIN
kokkos (κόκκος, 2848) denotes “a grain,” Matt. 13:31; 17:20; Mark 4:31; Luke 13:19; 17:6; John 12:24 (kjv, “corn”); 1 Cor. 15:37 (where the RV has “a ... grain,” to distinguish it from “grain” in general). See corn.!
GRANDCHILDREN
ekgonos (εκγονον, 154910), an adjective, denoting “born of” (ek, “from,” ginomai, “to become or be born”), was used as a noun, signifying “a child”; in the plural, descendants, “grand-children,” 1 Tim. 5:4, RV (kjv, “nephews”).!
GRANDMOTHER
mamme (μάμμη, 3125), an onomatopoeic word, was primarily a child’s name for its mother; later it denoted a “grandmother,” 2 Tim. 1:5.!
GRANT
1. didomi (δίδώμι, 1325), “to give,” is rendered “grant” in Mark 10:37; Luke 1:74; Acts 4:29; 11:18; 14:3. See give.
2. doreo (δωρέομαι, 1433), “to present, bestow” (akin to No. 1), is rendered “granted” in Mark 15:45, RV (kjv, “gave”); in 2 Pet. 1:3, 4, “hath granted,” “He hath granted,” rv (kjv, “hath given” and “are given”); in each place middle voice. See give.!
3. charizomai (χαρίζομαι, 5483) primarily signifies “to show favor or kindness” (akin
to charis, see grace), Gal. 3:18, rv, “hath granted” (kjv, “gave”; it signifies more than “to give”); then, “to give freely, bestow,” rendered “to grant” in Acts 3:14; 27:24, RV (kjv, “given”); Phil. 1:29, RV; Philem. 22, RV. See deliver.
GRAPE
staphule (σταφυλή, 4718) denotes “a bunch of grapes, or a grape,” Matt. 7:16; Luke
6:44; Rev. 14:18. It is to be distinguished from omphax, “an unripe grape” (not in NT),
e.g., in the Sept. of Job 15:33, and from botrus, “a cluster,” used together with staphule in Rev. 14:18.!
GRASS
chortos (χόρτος, 5528) primarily denoted “a feeding enclosure” (whence Latin
hortus, “a garden”; Eng.. “yard,” and “garden”); then, “food,” especially grass for feeding cattle; it is translated “grass” in Matt. 6:30; 14:19; Mark 6:39 (where “the green grass” is the first evidence of early spring); Luke 12:28; John 6:10; Jas. 1:10, 11; 1 Pet. 1:24; Rev. 8:7; 9:4; “blade” in Matt. 13:26; Mark 4:28; “hay” in 1 Cor. 3:12, used figuratively. In Palestine or Syria there are 90 genera and 243 species of grass.!
GRATULATION
makarismos (μακαρισμός, 3108) denotes “a declaration of blessedness, a felicitation”; it is translated “gratulation” in Gal. 4:15, RV (kjv, “blessedness”); the Galatian converts had counted themselves happy when they heard and received the gospel from Paul; he asks them rhetorically what had become of that spirit which had animated them; the word is rendered blessing in Rom. 4:6, 9. See blessing, C, No. 2.!
GRAVE (Noun)
1. mnemeion (μνημειον, 3419) primarily denotes “a memorial” (akin to mnaomai,
“to remember”), then, “a monument” (the significance of the word rendered “tombs,” kjv, “sepulchres,” in Luke 11:47), anything done to preserve the memory of things and persons; it usually denotes a tomb, and is translated either “tomb” or “sepulchre” or “grave.” Apart from the Gospels, it is found only in Acts 13:29. Among the Hebrews it was generally a cavern, closed by a door or stone, often decorated. Cf. Matt. 23:29. See TOMB.
2. mnema (μνημα, 3418), akin to No. 1, like which it signified “a memorial” or “record of a thing or a dead person,” then “a sepulchral monument,” and hence “a tomb”; it is rendered “graves” in the kjv of Rev. 11:9 (RV, “a tomb”); “tomb” or “tombs,” Mark 5:3, 5 (some mss. have No. 1, as in 15:46, kjv, “sepulchre”) and 16:2 (kjv, “sepulchre”); Luke 8:27; Acts 2:29 and 7:16 (kjv, “sepulchre”). See tomb.
Note: In 1 Cor. 15:55, where some texts have “Hades,” kjv, “grave,” the most
authentic have thanatos, “death.”
GRAVE (Adjective)
semnos (σαβαχθανί, 4518) first denoted “reverend, august, venerable” (akin to
sebomai, “to reverence”); then, “serious, grave,” whether of persons, 1 Tim. 3:8, 11 (deacons and their wives); Titus 2:2 (aged men); or things, Phil. 4:8, RV, “honorable” (marg., “reverend”), kjv, “honest.” Trench (Syn. Sec.xcii) points out that “grave” and “gravity” fail to cover the full meaning of their original; “the word we want is one in which the sense of gravity and dignity is combined.” Cremer describes it as denoting
what inspires reverence and awe, and says that semnos and hosios, “holy, consecrated,” are only secondary designations of the conception of holiness. “The word points to seriousness of purpose and to self-respect in conduct” (Moule).! Cf. semnotes, “gravity” (see below).
GRAVE-CLOTHES
keiria (κειρία, 2750) denotes, firstly, “a band” either for a bed girth, or bed sheets themselves (Sept. of Prov. 7:16.!); then, “the swathings wrapped round a corpse”; it is used in the plural in John 11:44.!
GRAVEN
charagma (χάραγμα, 5480), from charasso, “to engrave” (akin to charakter, “an impress,” RV, marg., of Heb. 1:3), denotes (a) “a mark” or “stamp,” e.g., Rev. 13:16, 17; 14:9, 11; 16:2; 19:20; 20:4; 15:2 in some mss.; (b) “a thing graven,” Acts 17:29.!
GRAVITY
semnotes (σεμνότης, 4587) denotes “venerableness, dignity”; it is a necessary characteristic of the life and conduct of Christians, 1 Tim. 2:2, RV, “gravity” (kjv, “honesty”), a qualification of a bishop or overseer in a church, in regard to his children, 1 Tim. 3:4; a necessary characteristic of the teaching imparted by a servant of God, Titus 2:7.! Cf. the adjective semnos, under grave.
GREAT
1. megas (μέγας, 3173) is used (a) of external form, size, measure, e.g., of a stone, Matt. 27:60; fish, John 21:11; (b) of degree and intensity, e.g., of fear, Mark 4:41; wind, John 6:18; Rev. 6:13, RV, “great” (kjv, “mighty”); of a circumstance, 1 Cor. 9:11; 2 Cor. 11:15; in Rev. 5:2, 12, the RV has “great” (kjv, “loud”), of a voice; (c) of rank, whether of persons, e.g., God, Titus 2:13; Christ as a “great Priest,” Heb. 10:21, rv; Diana, Acts 19:27, Simon Magus, Acts 8:9 “(some) great one”; in the plural “great ones,” Matt. 20:25; Mark 10:42, those who hold positions of authority in gentile nations; or of things, e.g., a mystery, Eph. 5:32. Some mss. have it in Acts 8:8, of joy (see No. 2). See also Note (2) below. See greatest, high, loud, mighty, strong.
2. polus (πολύς, 4183), “much, many, great,” is used of number, e.g., Luke 5:6; Acts 11:21; degree, e.g., of harvest, Matt. 9:37 [See Note (8)]; mercy, 1 Pet. 1:3, RV “great” (kjv, “abundant”); glory, Matt. 24:30; joy, Philem. 7, RV, “much” (kjv, “great”); peace, Acts 24:2. The best mss. have it in Acts 8:8 (rv, “much”), of joy. See abundant, COMMON, Note (1), LONG, MANY, MUCH, OFT, SORE, STRAITLY.
3. hikanos (ικανός, 2425), lit., “reaching to” (from hikano, “to reach”), denotes “sufficient, competent, fit,” and is sometimes rendered “great,” e.g., of number (of
people), Mark 10:46; of degree (of light), Acts 22:6. See able, enough, good, large,
LONG, MANY, MEET, MUCH, SECURITY, SUFFICIENT WORTHY.
4. helikos (ήλίκος, 2245) primarily denotes “as big as, as old as” (akin to helikia, “an age”); then, as an indirect interrogation, “what, what size, how great, how small” (the context determines the meaning), said of a spiritual conflict, Col. 2:1, kjv, “what great (conflict) I have”; RV, “how greatly (I strive)”; of much wood as kindled by a little fire, Jas. 3:5 (twice in the best mss.), “how much (wood is kindled by) how small (a fire),” RV, said metaphorically of the use of the tongue. Some mss. have No. 4 in Gal. 6:11; the most authentic have No. 5.!
5. pelikos (πήλίκος, 4080), primarily a direct interrogative, “how large? how great?” is used in exclamations, indicating magnitude, like No. 4 (No. 6 indicates quantity), in Gal. 6:11, of letter characters (see No. 4, Note); in Heb. 7:4, metaphorically, of the distinguished character of Melchizedek.!
6. posos (πόσος, 4214), an adjective of number, magnitude, degree etc., is rendered “how great” in Matt. 6:23. See many, much.
7. hosos (οσος, 3745), “how much, how many,” is used in the neuter plural to signify how great things, Mark 5:19, 20; Luke 8:39 (twice); Acts 9:16, kjv (rv, “how many things”); in Rev. 21:16 (in the best mss.), “as great as,” rv (kjv, “as large as,” said of length). See all, many, No. 5, whatsoever.
8. tosoutos (τοσουτος, 5118), “so great, so many, so much,” of quantity, size, etc., is rendered “so great,” in Matt. 8:10, and Luke 7:9, of faith; Matt. 15:33, of a multitude; Heb. 12:1, of a cloud of witnesses; Rev. 18:17, of riches. See large, long, many, much.
9. telikoutos (τήλικουτος, 5082), “so great,” is used in the NT of things only, a death,
2 Cor. 1:10; salvation, Heb. 2:3; ships, Jas. 3:4; an earthquake, Rev. 16:18, kjv, “so mighty,” corrected in the rv to “so great.” See mighty.!
Notes: (1) In Mark 7:36, “so much the more a great deal” translates a phrase lit. signifying “more abundantly”; in 10:48 “the more a great deal” translates a phrase lit.
signifying “more by much.” (2) For the noun megistan, in the plural, rendered “Lords” in the kjv of Mark 6:21, see lord; in Rev. 6:15 and 18:23, see prince. (3) In Luke 1:58, the verb megaluno, “to magnify, make great” (akin to No. 1), is rendered “had magnified (His mercy),” rv [kjv, “had shewed great (mercy)”]. (4) In Luke 10:13, the adverb palai, “of old, long ago,” is so rendered in the RV (kjv, “a great while ago”). (5) In 2 Pet. 1:4, megistos, the superlative of megas (No. 1), said of the promises of God, is rendered “exceeding great.”! (6) In Matt. 21:8,pleistos, the superlative ofpolus (No. 2), said of a multitude, is rendered “very great” in the kjv (rv, “the most part”). (7) In Rev. 21:10, the most authentic mss. omit “that great” [rv, “the holy (city)”]. (8) In Luke 10:2, the RV renders polus by “plenteous” (kjv, “great”). (9) In Mark 1:35, the adverb lian, exceedingly (see greatly), is rendered “a great while.” See day, B. (10) In Luke 1:49 some texts have megaleia, “great things”; the best have No. 1.
GREATER
1. meizon (μείζών, 3187) is the comparative degree of megas (see great, No. 1), e.g., Matt. 11:11; in Matt. 13:32, the RV rightly has “greater than” (kjv, “the greatest among”); 23:17; in Luke 22:26, RV, “the greater (among you)” (kjv, “greatest”); in Jas. 3:1, RV, “the heavier (marg., greater) judgment” (kjv, “the greater condemnation”); it is used in the neuter plural in John 1:50, “greater things”; in 14:12, “greater works” (lit., “greater things”); in 1 Cor. 12:31, rv, “the greater,” kjv, “the best”. See greatest, No.
2.
Note: In Matt. 20:31, the neuter of meizon, used as an adverb, is translated “the more.” See more.
2. meizoteros (μειζότερος, 3186), a double comparative of megas (cf. No. 1, above), is used in 3 John 4, of joy.!
3. pleion (πλείών, 4119), the comparative ofpolus (see great, No. 2), is used (a) as an adjective, “greater, more,” e.g., Acts 15:28; (b) as a noun, e.g., Matt. 12:41, “a greater (than Jonah)”; v. 42, “a greater (than Solomon)”; in these instances the neuter pleion, “something greater,” is “a fixed or stereotyped form” of the word; in 1 Cor. 15:6, “the greater part” (masculine plural); (c) as an adverb, e.g., Matt. 5:20, lit., “(except your righteousness abound) more greatly (than of scribes and Pharisees)”; so 26:53, “more”; Luke 9:13. See above, longer, many, more, most, yet.
4. perissoteros (περισσότερος, 4055), the comparative of perissos, “over and above, abundant,” signifies “more abundant, greater,” e.g., of condemnation, Mark 12:40; Luke 20:47. See abundant, C, No. 2.
GREATEST
1. megas (μέγας, 3173), for which see great, No. 1, is translated “the greatest,” in Acts 8:10 and Heb. 8:11. The whole phrase, lit., “from small to great,” is equivalent to the Eng. idiom “one and all.” It is used in the Sept., e.g., in 1 Sam. 5:9: “God smote the people of Gath from the least to the greatest,” (“both small and great”). So 1 Sam. 30:19;
2 chron. 34:30, etc. See great.
2. meizon (μείζών, 3187), the comparative of No. 1, is sometimes translated “greatest”; besides the two cases given under greater, No. 1, where the rv corrects the kjv, “greatest” to “greater” (Matt. 13:32 and Luke 22:26), the rv itself has “greatest” for this comparative in the following, and relegates “greater” to the margin Matt. 18:1, 4; 23:11; Mark 9:34; Luke 9:46; 22:24. See greater, more.
GREATLY
1. lian (λίαν, 3029), “very, exceedingly,” is rendered “greatly” in Matt. 27:14, of wonder 2 Tim. 4:15, of opposition; 2 John 4 and 3 John 3, of joy. See exceeding, sore, very.
2. polus (πολύς, 4183) is used in the neuter singular (polu) or the plural (polla), as an adverb; in the sing., e.g., Mark 12:27; in the plural, e.g., Mark 1:45, “much”; 5:23, “greatly” (rv, “much”); v. 38, kjv and rv, “greatly”; 1 Cor. 16:12 (rv, much). See long, much.
Note: In Acts 28:6, kjv, polu is rendered “a great while” (RV, “long”).
3. megalos (μεγάλως, 3171), from megas (great, No. 1), is used of rejoicing, Phil. 4:10.!
4. chara (χαρά, 5479), “joy,” is used in the dative case adverbially with the verb
chairo, “to rejoice,” in John 3:29, “rejoiceth greatly,” lit., “rejoiceth with joy.”
Notes: (1) For sphodra, rv, “exceedingly,” in Matt. 27:54 and Acts 6:7, see exceed,
B, No. 2. (2) In the following the RV omits “greatly,” as the verbs are adequately translated without, Phil. 1:8; 1 Thess. 3:6; 2 Tim. 1:4. In the following the RV adds “greatly” to express the fuller force of the verb, Luke 1:29; Acts 16:34; 1 Pet. 1:8. (3) In 1 Pet. 1:6, “ye greatly rejoice,” the adverb is not separately expressed, but is incor
porated in the rendering of the verb agalliao, “to rejoice much, to exult.” GREATNESS
1. megethos (μέγεθος, 3174), akin to megas (see GREAT, No. 1), is said of the power of God, in Eph. 1:19.!
2. huperbole (ύπερβολή, 5236) denotes “exceeding greatness,” 2 Cor. 4:7; 12:7. see excel, B, No. 1.
For GREEDILY see run, No. 9
For GREEDINESS see covetousness, B, No. 3
For GREEDY see lucre
GREEN
1. chloros (χλωρός, 5515), akin to chloe, “tender foliage” (cf. the name “Chloe,” 1 Cor. 1:11, and Eng., “chlorine”), denotes (a) “pale green,” the color of young grass, Mark 6:39; Rev. 8:7; 9:4, “green thing”; hence, (b) “pale,” Rev. 6:8, the color of the horse whose rider’s name is Death. See pale.!
2. hugros (ύγρός, 5200) denotes “wet, moist” (the opposite of xeros, “dry”); said of wood, sappy, “green,” Luke 23:31, i.e., if they thus by the fire of their wrath treated Christ, the guiltless, holy, the fruitful, what would be the fate of the perpetrators, who were like the dry wood, exposed to the fire of divine wrath.!
GREET, GREETING
A. Verbs.
1. aspazomai (άσπάζομαι, 782) signifies “to greet welcome,” or “salute.” In the kjv it is chiefly rendered by either of the verbs “to greet” or “to salute.” “There is little doubt that the revisers have done wisely in giving ‘salute’ ... in the passages where kjv has ‘greet.’ For the cursory reader is sure to imagine a difference of Greek and of meaning when he finds, e.g., in Phil. 4:21, ‘Salute every saint in Christ Jesus. The brethren which are with me greet you,’ or in 3 John 14, ‘Our friends salute thee. Greet the friends by name’” (Hastings, Bible Dic.). In Acts 25:13 the meaning virtually is “to pay his respects to.”
In two passages the renderings vary otherwise; in Acts 20:1, of bidding farewell, kjv, “embraced them,” rv, “took leave of them,” or, as Ramsay translates it, “bade them farewell”; in Heb. 11:13, of welcoming promises, kjv, “embraced,” rv, “greeted.”
The verb is used as a technical term for conveying “greetings” at the close of a letter, often by an amanuensis, e.g., Rom. 16:22, the only instance of the use of the first person in this respect in the NT; see also 1 Cor. 16:19, 20; 2 Cor. 13:13; Phil. 4:22; Col. 4:10-15; 1 Thess. 5:26; 2 Tim. 4:21; Titus 3:15; Philem. 23; Heb. 13:24; 1 Pet. 5:13, 14; 2 John
13. This special use is largely illustrated in the papyri, one example of this showing how keenly the absence of the greeting was felt. The papyri also illustrate the use of the addition “by name,” when several persons are included in the greeting, as in 3 John 14 (Moulton and Milligan, Vocab). See embrace, leave, salute.
2. chairo (χαίρω, 5463), “to rejoice,” is thrice used as a formula of salutation in Acts 15:23, kjv, “send greeting,” RV, “greeting”; so 23:26; Jas. 1:1. In 2 John 10, 11, the RV substitutes the phrase (to give) “greeting,” for the kjv (to bid) “God speed.” See FAREWELL, GLAD, HAIL, JOY, REJOICE.
B. Noun.
aspamos (άσπασμός, 783), a salutation, is always so rendered in the rv; kjv, “greetings” in Matt. 23:7; Luke 11:43; 20:46, it is used (a) orally in those instances and in Mark 12:38; Luke 1:29, 41, 44; (b) in written salutations, 1 Cor. 16:21 (cf. A, No. 1, in v. 20); Col. 4:18; 2 Thess. 3:17.f
grief, grieve
A. Noun.
lupe (λύπη, 3077) signifies “pain,” of body or mind; it is used in the plural in 1 Pet. 2:19 only, RV, “griefs” (kjv, “grief”); here, however, it stands, by metonymy, for “things that cause sorrow, grievances”; hence Tyndale’s rendering, “grief,” for Wycliffe’s “sorews”; everywhere else it is rendered “sorrow,” except in Heb. 12:11, where it is translated “grievous” (lit., “of grief”). See heaviness, sorrow.
B. Verbs.
1. lupeo (λυπέω, 3076), akin to A, denotes (a), in the active voice, “to cause pain, or grief, to distress, grieve,” e.g., 2 Cor. 2:2 (twice, active and passive voices); v. 5 (twice), rv, “hath caused sorrow” (kjv, “have caused grief,” and “grieved”); 7:8, “made (you) sorry”; Eph. 4:30, of grieving the Holy Spirit of God (as indwelling the believer); (b) in the passive voice, “to be grieved, to be made sorry, to be sorry, sorrowful,” e.g., Matt. 14:9, RV, “(the king) was grieved” (kjv, “was sorry”); Mark 10:22, RV, “(went away) sorrowful” (kjv, “grieved”); John 21:17, “(Peter) was grieved”, Rom. 14:15, “(if ... thy brother) is grieved”; 2 Cor. 2:4, “(not that) ye should be made sorry,” RV, kjv, “ye should be grieved.” See heaviness, sorrow, sorrowful, sorry.
2. sunlupeo (συλλυπέω, 4818), or sullupeo, is used in the passive voice in Mark 3:5, “to be grieved” or afflicted together with a person, said of Christ’s “grief” at the hardness of heart of those who criticized His healing on the Sabbath day; it here seems to suggest
the sympathetic nature of His grief because of their self-injury. Some suggest that the sun indicates the mingling of “grief” with His anger.f
3. stenazo (στενάζω, 4727), “to groan” (of an inward, unexpressed feeling of sorrow), is translated “with grief” in Heb. 13:17 (marg. “groaning”). It is rendered “sighed” in Mark 7:34; “groan,” in Rom. 8:23; 2 Cor. 5:2, 4; “murmur,” in Jas. 5:9, RV (kjv, “grudge”). See groan, murmur, SiGH.f
Notes: (1) Diaponeo, “to work out with labor,” in the passive voice, “to be sore troubled,” is rendered “being grieved” in Acts 4:2 and 16:18, kjv (rv, “sore troubled”). See trouble.! In some mss., Mark 14:4. (2) Prosochthizo, “to be angry with,” is rendered “was grieved” in Heb. 3:10, 17, kjv (rv, “was displeased”). See displease.!
grievous, grievously
A. Adjectives.
1. barus (βαρύς, 926) denotes “heavy, burdensome”; it is always used metaphorically in the NT, and is translated “heavy” in Matt. 23:4, of Pharisaical ordinances; in the comparative degree “weightier,” 23:23, of details of the law of God; “grievous,” metaphorically of wolves, in Acts 20:29; of charges, 25:7; negatively of God’s commandments, 1 John 5:3 (causing a burden on him who fulfills them); in 2 Cor. 10:10, “weighty,” of Paul’s letters. See heavy, weighty.!
2. poneros (πονηρός, 4190), “painful, bad,” is translated “grievous” in Rev. 16:2, of a sore inflicted retributively. See bad.
3. dusbastaktos (δυσβάστακτος, 1419), “hard to be borne” (from dus, an inseparable prefix, like Eng. “mis-,” and “un-,” indicating “difficulty, injuriousness, opposition,” etc., and bastazo, “to bear”), is used in Luke 11:46 and, in some mss., in Matt. 23:4, “grievous to be borne”; in the latter the RV marg. has “many ancient authorities omit.”!
4. chalepos (χαλεπός, 5467), “hard,” signifies (a) “hard to deal with,” Matt. 8:28 (see fierce); (b) “hard to bear, grievous,” 2 Tim. 3:1, RV, “grievous” (kjv, “perilous”), said of a characteristic of the last days of this age. See fierce.!
Notes: (1) For the noun lupe, “grievous,” in Heb. 12:11, see grief. (2) In Phil. 3:1, the adjective okneros, “shrinking,” or “causing shrinking,” hence, “tedious” (akin to
okneo, “to shrink”), is rendered “irksome” in the rv (kjv, “grievous”); the apostle
intimates that, not finding his message tedious, he has no hesitation in giving it. In Matt. 25:26 and Rom. 12:11, “slothful.”!
B. Adverbs.
1. deinos (δεινως, 1171), akin to deos, “fear,” signifies (a) “terribly,” Matt. 8:6, “grievously (tormented)”; (b) “vehemently,” Luke 11:53. See vehemently.!
2. kakos (κακως, 2560), “badly, ill,” is translated “grievously (vexed),” in Matt.
15:22. See amiss, evil, miserably, sore.
Notes: (1) In Mark 9:20 and Luke 9:42, the rv renders the verb susparasso “tare
(him) grievously,” the adverb bringing out the intensive force of the prefix su- (i.e., sun); the meaning may be “threw violently to the ground.” (2) In Matt. 17:15, the idiomatic phrase, consisting of No. 2 (above) with echo, “to have,” (lit., “hath badly”), is rendered “suffereth grievously,” rv (kjv, “is ... sore vexed”).
GRIND
1. aletho (άλήθω, 229) signifies “to grind at the mill,” Matt. 24:41; Luke 17:35.! The Sept. has both the earlier form aleo, Isa. 47:2,!, and the later one aletho, used in the Koine period, Num. 11:8; Judg. 16:21; Eccl. 12:3, 4.!
2. trizo (τρίζω, 5149), primarily of animal sounds, “to chirp, cry,” etc., is used of grinding the teeth, Mark 9:18, RV, “grindeth” (kjv, “gnasheth with”). See gnash.!
Note: In Matt. 21:44 and Luke 20:18, likmao, “to winnow,” as of grain, by throwing it up against the wind, to scatter the chaff and straw, hence has the meaning “to scatter,” as chaff or dust, and is translated “will scatter ... as dust,” rv (kjv, “will grind ... to powder”). In the Sept. it is used of being scattered by the wind or of sifting (cf. Amos 9:9). The use of the verb in the papyri writings suggests the meaning, “to ruin, destroy” (Deissmann).
GROAN, GROANING
A. Verbs.
1. embrimaomai (έμβριμάομαι, 1690), from en, “in,” and brime, “strength,” is rendered “groaned” in John 11:33 (preferable to the RV marg., “He had indignation”); so in v. 38. The Lord was deeply moved doubtless with the combination of circumstances, present and in the immediate future. Indignation does not here seem to express His feelings. See charge.
2. stenazo (στενάζω, 4727): see grieve, B, No. 3.
3. sustenazo (συστενάζω, 4959), “to groan together” (sun, “with,” and No. 2) is used of the Creation in Rom. 8:22. In v. 23, No. 2 is used.!.
B. Noun.
stenagmos (στεναγμός, 4726), akin to A No. 2, is used in Acts 7:34, in a quotation from Exod. 3:7, but not from the Sept., which there has krauge, “a cry”; the word is used,
however, in Exod. 2:24; in Rom. 8:26, in the plural, of the intercessory groanings of the Holy Spirit.!
GROSS (to wax)
pachuno (παχύνω, 3975), frompachus, “thick,” signifies “to thicken, fatten”; in the passive voice, “to grow fat”; metaphorically said of the heart, to wax gross or dull, Matt. 13:15; Acts 28:27.!
GROUND, GROUNDED
A. Nouns.
1. ge (γή, 1093), “the earth, land,” etc., often denotes “the ground,” e.g., Matt. 10:29; Mark 8:6. See earth.
2. edaphos (εδαφος, 1475), “a bottom, base,” is used of the “ground” in Acts 22:7, suggestive of that which is level and hard.! Cf. B, No. 1, below.
3. chora (χώρα, 5561), “land, country,” is used of property, “ground,” in Luke 12:16, “the ground (of a certain rich man).” See country.
4. chorion (χωρίον, 5564), a diminutive of No. 3, “a piece of land, a place, estate,” is translated “parcel of ground” in John 4:5. See field.
5. hedraioma (έδραίωμα, 1477), “a support, bulwark, stay” (from hedraios,
“steadfast, firm”; from hedra, “a seat”), is translated “ground” in 1 Tim. 3:15 (said of a local church); the RV marg., “stay” is preferable.!
Notes: (1) In Mark 4:16 the RV rightly has “rocky places” (petrodes) for kjv, “stony ground.” (2) In Acts 27:29, for the kjv, “rocks” the RV has “rocky ground,” lit., “rough places,” i.e., a rocky shore. (3) In Luke 14:18, agros, “a field,” is translated “a piece of ground,” kjv, rv, a field. See field.
B. Verbs.
1. edaphizo (έδαφίζω, 1474), akin to A, No. 2: see dash.
2. themelioo (θεμελιόω, 2311) signifies “to lay the foundation of, to found” (akin to themelios, “a foundation”; from tithemi, “to put”), and is rendered “grounded” in Eph. 3:17, said of the condition of believers with reference to the love of Christ; in Col. 1:23, of their continuance in the faith. See found.
C. Adverb.
chamai (χαμαί, 5476) (akin to Lat., humi, “on the ground,” and homo, “man”), signifies “on the ground,” John 9:6, of the act of Christ in spitting on the “ground” before anointing the eyes of a blind man; in 18:6, “to the ground,” of the fall of the rabble that had come to seize Christ in Gethsemane.!
GROW
1. auxano (αύξάνω, 837), “to grow or increase,” of the growth of that which lives, naturally or spiritually, is used (a) transitively, signifying to make to increase, said of giving the increase, 1 Cor. 3:6, 7; 2 Cor. 9:10, the effect of the work of God, according to the analogy of His operations in nature; “to grow, become greater,” e.g. of plants and fruit, Matt. 6:28; used in the passive voice in 13:32 and Mark 4:8, “increase”; in the active in Luke 12:27; 13:19; of the body, Luke 1:80; 2:40; of Christ, John 3:30, “increase”; of the work of the gospel of God, Acts 6:7, “increased”; 12:24; 19:20; of people, Acts 7:17; of faith, 2 Cor. 10:15 (passive voice), RV, “groweth” (kjv, “is increased”); of believers individually, Eph. 4:15; Col. 1:6, RV, 10 (passive voice), “increasing”; 1 Pet. 2:2; 2 Pet. 3:18; of the church, Col. 2:19; of churches, Eph. 2:21. See increase.!
Note: Cf. auxesis, “increase,” Eph. 4:16; Col. 2:19.!
2. ginomai (γίνομαι, 1096), “to become or come to be,” is translated “grow” in Acts 5:24, of the development of apostolic work. See arise, No. 5.
Notes: (1) In Matt. 21:19, for kjv, “let (no fruit) grow,” the RV, more strictly, has “let there be (no fruit).” (2) In Heb. 11:24, ginomai is used with megas, “great,” of Moses, lit., “had become great,” rv, “had grown up” (kjv, “had come to years”).
3. erchomai (έρχομαι, 2064), “to come or go,” is translated “grew (worse),” in Mark 5:26. See come, No. 1.
4. anabaino (άναβαίνώ, 305), “to ascend,” when used of plants, signifies “to grow up,” Mark 4:7, 32; in 4:8, of seed, “growing up,” RV, kjv, “that sprang up,” (for the next word, “increasing,” see No. 1). See arise, No. 6.
5. mekunomai (μηκύνώ, 3373), “to grow long, lengthen, extend” (from mekos, “length”), is used of the “growth” of plants, in Mark 4:27.!
Note: Three different words are used in Mark 4 of the “growth” of plants or seed, Nos. 1, 4, 5.
6. huperauxano (ύπεραυξάνώ, 5232), “to increase beyond measure” (huper, “over,” and No. 1), is used of faith and love, in their living and practical effects, 2 Thess. 1:3. Lightfoot compares this verb and the next in the verse (pleonazo, “to abound”) in that the former implies “an internal, organic growth, as of a tree,” the latter “a diffusive or expansive character, as of a flood irrigating the land.”!
7. sunauxano (συναυξάνώ, 4885), “to grow together,” is in Matt. 13:30.!
8. phuo (φύώ, 5453), “to produce,” is rendered “grew” (passive voice) in Luke 8:6. See spring.
9. sumphuo (συμφύώ, 4855) is used in Luke 8:7, RV, “grow with.”!
For GRUDGE (Jas. 5:9), see grieve, B, No. 3, grudging (1 Pet. 4:9) see
MURMUR
GRUDGINGLY
Note: In 2 Cor. 9:7, the phrase ek lupes, lit., “out of sorrow” (ek, “out of,” or “from,” lupe, “sorrow, grief’), is translated “grudgingly” (rv marg., “of sorrow”); the “grudging” regret is set in contrast to cheerfulness enjoined in giving, as is the reluctance expressed in “of necessity.”
GUARD (Noun and Verb)
A. Nouns.
1. koustodia (κουστώδία, 2892); “a guard,” (Latin, custodia, Eng., “custodian”), is used of the soldiers who “guarded” Christ’s sepulchre, Matt. 27:65, 66 and 28:11, and is translated “(ye have) a guard,” “the guard (being with them),” and “(some of) the guard,” rv, kjv, “. a watch,” “(setting a) watch,” and “. the watch.” This was the Temple guard, stationed under a Roman officer in the tower of Antonia, and having charge of the high priestly vestments. Hence the significance of Pilate’s words “Ye have a guard.” See watch.!
2. spekoulator (σπεκουλάτώρ, 4688), Latin, speculator, primarily denotes “a lookout officer,” or “scout,” but, under the emperors, “a member of the bodyguard”; these were employed as messengers, watchers and executioners; ten such officers were attached to each legion; such a guard was employed by Herod Antipas, Mark 6:27, RV, “a soldier of his guard” (kjv, “executioner”).!
3. phulax (φύλαξ, 5441), “a guard, keeper” (akin tophulasso, “to guard, keep”), is translated “keepers” in Acts 5:23; in 12:6, 19, rv, “guards” (kjv, “keepers”). See keeper.!
Notes: (1) In Acts 28:16, some mss. have the sentence containing the word stratopedarches, “a captain of the guard.” See captain. (2) In Phil. 1:13, the noun
praitorion, the “praetorian guard,” is so rendered in the rv (kjv, “palace”).
B. Verbs.
1. phulasso (φυλάσσω, 5442), “to guard, watch, keep” (akin to A, No. 3), is rendered by the verb “to guard” in the RV (kjv, “to keep”) of Luke 11:21; John 17:12; Acts 12:4; 28:16; 2 Thess. 3:3; 1 Tim. 6:20; 2 Tim. 1:12, 14; 1 John 5:21; Jude 24. In Luke 8:29, “was kept under guard, rv (kjv, kept). See beware, keep, observe, preserve, save, WARE OF, WATCH.
2. diaphulasso (διαφυλάσσω, 1314), a strengthened form of No. 1 (dia, “through,” used intensively), “to guard carefully, defend,” is found in Luke 4:10 (from the Sept. of Ps. 91:11), rv, “to guard” (kjv, “to keep”).f
3. phroureo (φρουρέω, 5432), a military term, “to keep by guarding, to keep under guard,” as with a garrison (phrouros, “a guard, or garrison”), is used, (a) of blocking up every way of escape, as in a siege; (b) of providing protection against the enemy, as a garrison does; see 2 Cor. 11:32, “guarded.” kjv, “kept,” i.e., kept the city, “with a garrison.” It is used of the security of the Christian until the end, 1 Pet. 1:5, RV, “are guarded,” and of the sense of that security that is his when he puts all his matters into the hand of God, Phil. 4:7, RV, “shall guard.” In these passages the idea is not merely that of protection, but of inward garrisoning as by the Holy Spirit; in Gal. 3:23 (“were kept in ward”), it means rather a benevolent custody and watchful guardianship in view of worldwide idolatry (cf. Isa. 5:2). See KEEP.f
GUARDIAN
epitropos (έπίτροπος, 2012), lit., “one to whose care something is committed” (epi, “upon,” trepo, “to turn” or “direct”), is rendered “guardians” in Gal. 4:2, RV, kjv, “tutors” (in Matt. 20:8 and Luke 8:3, “steward”).f
“The corresponding verb, epitrepo, is translated “permit, give leave, suffer”; see 1
Cor. 14:34; 16:7; 1 Tim. 2:12, e.g., ... An allied noun, epitrope, is translated “commission” in Acts 26:12 (f) and refers to delegated authority over persons. This usage of cognate words suggests that the epitropos was a superior servant responsible for the persons composing the household, whether children or slaves.”*
guest
anakeimai (άνακεϊμαι, 345), “to recline at table,” frequently rendered “to sit at meat,” is used in its present participial form (lit., “reclining ones”) as a noun denoting “guests,” in Matt. 22:10, 11. See lean, lie, sit.
Note: For kataluo, “to unloose,” rendered “to be a guest” in Luke 19:7, kjv, (rv, “to lodge”), see lodge.
guest-chamber
kataluma (κατάλυμα, 2646), akin to kataluo (see Note above), signifies (a) “an inn, lodging-place,” Luke 2:7; (b) “a guest-room,” Mark 14:14; Luke 22:11. The word lit. signifies “a loosening down” (kata, “down,” luo, “to loose”), used of the place where travelers and their beasts untied their packages, girdles and sandals. “In the East, no figure is more invested with chivalry than the guest. In his own right he cannot cross the threshold, but when once he is invited in, all do him honor and unite in rendering service; cf. Gen. 18:19; Judg. 19:9, 15.” These two passages in the NT “concern a room in a private house, which the owner readily placed at the disposal of Jesus and His disciples for the celebration of the Passover . At the festivals of Passover, Pentecost and Tabernacles the people were commanded to repair to Jerusalem; and it was a boast of the Rabbis that, notwithstanding the enormous crowds, no man could truthfully say to his fellow, ‘I have not found a fire where to roast my paschal lamb in Jerusalem,’ or ‘I have not found a bed in Jerusalem to lie in,’ or ‘My lodging is too strait in Jerusalem’”
(Hastings, Bib. Dic., GUESTCHAMBER and INN). See inn.!
GUIDE (Noun and Verb)
A. Noun.
hodegos (οδηγός, 3595), “a leader on the way” (hodos, “a way,” hegeomai, “to lead”), “a guide,” is used (a) literally, in Acts 1:16; (b) figuratively, Matt. 15:14, RV, “guides” (kjv, “leaders”); Matt. 23:16, 24, “guides”; Rom. 2:19, “a guide.” Cf. B, No. 1.!
B. Verbs.
1. hodegeo (οδηγέω, 3594), “to lead the way” (akin to A), is used (a) literally, rv, “guide” (kjv, “lead”), of “guiding” the blind, in Matt. 15:14; Luke 6:39; of “guiding” unto foun tains of waters of life, Rev. 7:17; (b) figuratively, in John 16:13, of “guidance” into the truth by the Holy Spirit; in Acts 8:31, of the interpretation of Scripture. See lead.!
2. kateuthuno (κατευθύνω, 2720), “to make straight,” is said of “guiding” the feet into the way of peace, Luke 1:79. See direct.
Notes: (1) 1 Tim. 5:14, the rv rightly translates the verb oikodespoteo by “rule the household” (kjv, “guide the house”), the meaning being that of the management and direction of household affairs. See rule.! (2) Hegeomai, “to lead,” in Heb. 13:7, 24, is rendered “that had the rule over” and “that have, etc.,” more lit., “them that were (are) your leaders,” or “guides.”
GUILE
dolos (δόλος, 1388), “a bait, snare, deceit,” is rendered “guile” in John 1:47, negatively of Nathanael; Acts 13:10, rv, kjv, “subtlety” (of Bar-Jesus); 2 Cor. 12:16, in a charge made against Paul by his detractors, of catching the Corinthian converts by “guile” (the apostle is apparently quoting the language of his critics); 1 Thess. 2:3, negatively, of the teaching of the apostle and his fellow missionaries; 1 Pet. 2:1, of that from which Christians are to be free; 2:22, of the guileless speech of Christ (cf. guileless, No. 2); 3:10, of the necessity that the speech of Christians should be guileless. See also Matt. 26:4; Mark 7:22; 14:1. See craft, deceit, subtlety.!
Note: In Rev. 14:5, some mss. have dolos; the most authentic have pseudos, a “lie.”
GUILELESS (WITHOUT GUILE)
1. adolos (αδολος, 97), “without guile” (a, negative, and dolos, see guile), “pure, unadulterated,” is used metaphorically of the teaching of the Word of God, 1 Pet. 2:2, RV. It is used in the papyri writings of seed, corn, wheat, oil, wine, etc.!
2. akakos (ακακος, 172), lit., “without evil” (a, negative, kakos, “evil”), signifies “simple, guileless,” Rom. 16:18, “simple,” of believers (perhaps = unsuspecting, or, rather, innocent, free from admixture of evil); in Heb. 7:26, RV, “guileless” (kjv, “harmless”), the character of Christ (more lit., “free from evil”).! Cf. Sept., Job 2:3; 8:20; Prov. 1:4; 14:15. See harmless.
GUILTLESS
anaitios ( ναίτιος, 338), “innocent, guiltless” (a, negative, n, euphonic, aitia, “a charge of crime”), is translated “blameless” in Matt. 12:5, kjv, “guiltless” in v. 7; RV, “guiltless” in each place. See blameless.!
GUILTY (Adjective)
enochos (ενοχος, 1777), lit., “held in, bound by, liable to a charge or action at law”: see DANGER.
Notes: (1) In Rom. 3:19, kjv, hupodikos, “brought to trial,” lit., ‘under judgment’
(hupo, “under,” dike, “justice”), is incorrectly rendered “guilty”; rv, “under the
judgement of.” See judgment. (2) In Matt. 23:18, opheilo, to owe, to be indebted, to fail in duty, be a delinquent,” is misrendered “guilty” in the kjv; rv, “a debtor.”
GULF
chasma (χάσμα, 5490), akin to chasko, “to yawn” (Eng., “chasm”), is found in Luke 16:26.! In the Sept., 2 Sam. 18:17, two words are used with reference to Absalom’s body, bothunos which signifies “a great pit,” and chasma, “a yawning abyss, or precipice,” with a deep pit at the bottom, into which the body was cast.!
GUSH OUT
ekchuno, or ekchunno (έκχέω, 1632), a Hellenistic form of ekcheo, “to pour forth,” is translated “gushed out” in Acts 1:18, of the bowels of Judas Iscariot. See pour, run, SHED, SPILL.
For HA (Mark 15:29, rv) see ah HABITATION
1. oiketerion (οικήτήριον, 3613), “a habitation” (from oiketer, “an inhabitant,” and
oikos, “a dwelling”), is used in Jude 6, of the heavenly region appointed by God as the dwelling place of angels; in 2 Cor. 5:2, RV, “habitation,” kjv, “house,” figuratively of the
spiritual bodies of believers when raised or changed at the return of the Lord. See house.!
2. katoiketerion (κατοικητήριον, 2732), (kata, “down,” used intensively, and No. 1), implying more permanency than No. 1, is used in Eph. 2:22 of the church as the dwelling place of the Holy Spirit; in Rev. 18:2 of Babylon, figuratively, as the dwelling place of demons.!
3. katoikia (κατοικία, 2733), “a settlement, colony, dwelling” (kata, and oikos, see above), is used in Acts 17:26, of the localities divinely appointed as the dwelling places of the nations.!
4. epaulis (έπαυλις, 1886), “a farm, a dwelling” (epi, “upon,” aulis, “a place in which to pass the night, a country house, cottage or cabin, a fold”), is used in Acts 1:20 of the habitation of Judas.!
5. skene (σκηνή, 4633), akin to skenoo, “to dwell in a tent or tabernacle,” is rendered “habitations” in Luke 16:9, kjv (rv, “tabernacles”) of the eternal dwelling places of the redeemed. See tabernacle.
6. skenoma (σκήνωμα, 4638), “a booth,” or “tent pitched” (akin to No. 5), is used of the Temple as God’s dwelling, as that which David desired to build, Acts 7:46 (RV, “habitation,” kjv, “tabernacle”); metaphorically of the body as a temporary tabernacle, 2 Pet. 1:13, 14.! See tabernacle.
HADES
hades (αδης, 86), “the region of departed spirits of the lost” (but including the blessed dead in periods preceding the ascension of Christ). It has been thought by some that the word etymologically meant “the unseen” (from a, negative, and eido, “to see”), but this derivation is questionable; a more probable derivation is from hado, signifying “allreceiving.” It corresponds to “Sheol” in the OT. In the kjv of the OT and NT; it has been unhappily rendered “hell,” e.g., Ps. 16:10; or “the grave,” e.g., Gen. 37:35; or “the pit,” Num. 16:30, 33; in the NT the revisers have always used the rendering “hades”; in the OT, they have not been uniform in the translation, e.g. in Isa. 14:15 “hell” (marg., “Sheol”); usually they have “Sheol” in the text and “the grave” in the margin. It never denotes the grave, nor is it the permanent region of the lost; in point of time it is, for such, intermediate between decease and the doom of Gehenna. For the condition, see Luke 16:23-31.
The word is used four times in the Gospels, and always by the Lord, Matt. 11:23; 16:18; Luke 10:15; 16:23; it is used with reference to the soul of Christ, Acts 2:27, 31; Christ declares that He has the keys of it, Rev. 1:18; in Rev. 6:8 it is personified, with the signification of the temporary destiny of the doomed; it is to give up those who are therein, 20:13, and is to be cast into the lake of fire, v. 14.!
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
Note: In 1 Cor. 15:55 the most authentic mss. have thanatos, “death,” in the 2nd part of the verse, instead of “hades,” which the kjv wrongly renders “grave” (“hell,” in the marg.).
HAIL (Noun)
chala a (χάλαζα, 5464), akin to chalao, “to let loose, let fall,” is always used as an instrument of divine judgment, and is found in the NT in Rev. 8:7; 11:19; 16:21.!
HAIL (Verb)
chairo (χαίρώ, 5463), “to rejoice,” is used in the imperative mood, (a) as a salutation, only in the Gospels; in this respect it is rendered simply “hail,” in mockery of Christ, Matt. 26:49; 27:29; Mark 15:18; John 19:3; (b) as a greeting, by the angel Gabriel to Mary, Luke 1:28, and, in the plural, by the Lord to the disciples after His resurrection, Matt. 28:9.
HAIR
A. Nouns.
1. thrix (θρίξ, 2359) denotes the “hair,” whether of beast, as of the camel’s “hair” which formed the raiment of John the Baptist, Matt. 3:4; Mark 1:6; or of man. Regarding the latter (a) it is used to signify the minutest detail, as that which illustrates the exceeding care and protection bestowed by God upon His children, Matt. 10:30; Luke 12:7; 21:18; Acts 27:34; (b) as the Jews swore by the “hair,” the Lord used the natural inability to make one “hair” white or black, as one of the reasons for abstinence from oaths, Matt. 5:36; (c) while long “hair” is a glory to a woman (see B), and to wear it loose or dishevelled is a dishonor, yet the woman who wiped Christ’s feet with her “hair” (in place of the towel which Simon the Pharisee omitted to provide), despised the shame in her penitent devotion to the Lord (slaves were accustomed to wipe their masters’ feet), Luke 7:38, 44 (rv, “hair”); see also John 11:2; 12:3; (d) the dazzling whiteness of the head and “hair” of the Son of Man in the vision of Rev. 1 (v. 14) is suggestive of the holiness and wisdom of “the Ancient of Days”; (e) the long “hair” of the spirit-beings described as locusts in Rev. 9:8 is perhaps indicative of their subjection to their satanic master (cf. 1 Cor. 11:10, rv); (f) Christian women are exhorted to refrain from adorning their “hair” for outward show, 1 Pet. 3:3.!
Note: Goat’s hair was used in tentmaking, as, e.g., in the case of Paul’s occupation, Acts 18:3; the haircloth of Cilicia, his native province, was noted, being known in commerce as cilicium.
2. kome (κόμη, 2864) is used only of “human hair,” but not in the NT of the ornamental. The word is found in 1 Cor. 11:15, where the context shows that the “covering” provided in the long “hair” of the woman is as a veil, a sign of subjection to authority, as indicated in the headships spoken of in vv. 1-10.!
B. Verb.
komao (κομάώ, 2863) signifies “to let the hair grow long, to wear long hair,” a glory to a woman, a dishonor to a man (as taught by nature), 1 Cor. 11:14, 15.!
C. Adjective.
trichinos (τρίχινος, 5155), akin to A, No. 1, signifies “hairy, made of hair,” Rev.
6:12, lit., “hairy sackcloth.” Cf. sackcloth.!
HALE (Verb)
1. suro (σύρω, 4951) “to drag, haul,” is rendered “haling” in Acts 8:3, of taking to trial or punishment. See drag.
2. katasuro (κατασύρω, 2694), an intensive form of No. 1, lit., “to pull down” (kata), hence, “to drag away,” is used in Luke 12:58, of haling a person before a judge.f
HALF
hemisus (ημισυ, 2255), an adjective, is used (a) as such in the neuter plural, in Luke 19:8, lit., “the halves (of my goods)”; (b) as a noun, in the neuter sing., “the half,” Mark 6:23; “half (a time),” Rev. 12:14; “a half,” 11:9, 11, RV.f For HALF-SHEKEL see shekel
HALL
1. aule (αύλη, 833), “a court,” most frequently the place where a governor dispensed justice, is rendered “hall” in Mark 15:16 and Luke 22:55, kjv (rv, “court”). See court,
FOLD, PALACE.
2. praitorion (πραιτώριον, 4232) is translated “common hall” in Matt. 27:27, kjv (rv, “palace”); “Praetorium” in Mark 15:16; “hall of judgment” or “judgment hall” in John 18:28, 33; 19:9; Acts 23:35 (RV, “palace,” in each place); “praetorian guard,” Phil. 1:13 (kjv, “palace”). See palace.^
HALLELUJAH
hallelouia (άλληλουΐα, 239) signifies “Praise ye Jah.” It occurs as a short doxology in the Psalms, usually at the beginning, e.g., 111, 112, or the end, e.g., 104, 105, or both, e.g., 106, 135 (where it is also used in v. 3), 146-150. In the NT it is found in Rev. 19:1,
3, 4, 6, as the keynote in the song of the great multitude in heaven. “Alleluia,” without the initial “H,” is a misspelling.^
HALLOW
hagiazo (αγιάζω, 37), “to make holy” (from hagios, “holy”), signifies to set apart for God, to sanctify, to make a person or thing the opposite of koinos, “common”; it is translated “Hallowed,” with reference to the name of God the Father in the Lord’s Prayer, Matt. 6:9; Luke 11:2. See sanctify.
halt
cholos (χωλός, 5560), “lame,” is translated “halt” in Matt. 18:8; Mark 9:45; John 5:3, in Acts 14:8, “cripple”; in Luke 14:21, kjv, “halt,” RV, “lame”; elsewhere, “lame,” Matt. 11:5; 15:30, 31; 21:14: Luke 7:22; 14:13; Acts 3:2; 8:7; Heb. 12:13; some mss. have it in Acts 3:11 (kjv, “the lame man”), rv, “he,” translating autou, as in the best texts.f Note: For kullos, Matt. 18:8, rv, “halt, see maimed, No. 2.
HAND
cheir (χείρ, 5495), “the hand” (cf. Eng., “chiropody”), is used, besides its ordinary significance, (a) in the idiomatic phrases, “by the hand of,” “at the hand of,” etc., to signify “by the agency of,” Acts 5:12; 7:35; 17:25; 14:3; Gal. 3:19 (cf. Lev. 26:46); Rev. 19:2; (b) metaphorically, for the power of God, e.g., Luke 1:66; 23:46; John 10:28, 29;
Acts 11:21; 13:11; Heb. 1:10; 2:7; 10:31; (c) by metonymy, for power, e.g., Matt. 17:22; Luke 24:7; John 10:39; Acts 12:11.
AT HAND
A. Adverb.
engus (έγγύς, 1451), “near, nigh,” frequently rendered “at hand,” is used (a) of place, e.g., of the Lord’s sepulchre, John 19:42, “nigh at hand”; (b) of time, e.g., Matt. 26:18; Luke 21:30, 31, RV, “nigh,” kjv, “nigh at hand”; in Phil. 4:5, “the Lord is at hand,” it is possible to regard the meaning as that either of (a) or (b); the following reasons may point to (b): (1) the subject of the preceding context has been the return of Christ, 3:20, 21; (2) the phrase is a translation of the Aramaic “Maranatha,” 1 Cor. 16:22, a Christian watchword, and the use of the title “the Lord” is appropriate; (3) the similar use of the adverb in Rev. 1:3 and 22:10; (4) the similar use of the corresponding verb (see B) in Rom. 13:12; Heb. 10:25, “drawing nigh,” rv; Jas. 5:8; cf. 1 Pet. 4:7. See near, nigh, ready.
B. Verb.
engizo (έγγίζω, 1448): See approach, A.
Notes: (1) In 2 Thess. 2:2, kjv, the verb enistemi, “to be present” (en, “in,” histemi, “to cause to stand”), is wrongly translated “is at hand”; the RV correctly renders it, “is (now) present”; the apostle is counteracting the error of the supposition that “the Day of the Lord” (RV), a period of divine and retributive judgments upon the world, had already begun.
(2) In 2 Tim. 4:6, kjv, the verb ephistemi, “to stand by, to come to or upon” (epi,
“upon,” histemi, “to make to stand”), is rendered “is at hand,” of the apostle’s departure from this life; the RV “is come” represent the vivid force of the statement, expressing suddenness or imminence.
HAND (lead by the)
A. Adjective.
cheiragogos (χειραγωγός, 5497), lit., “a hand-leader” (cheir, “the hand,” ago, “to lead”), is used as a noun (plural) in Acts 13:11, “some to lead him by the hand.”!
B. Verb.
cheiragogeo (χειραγωγέω, 5496), “to lead by the hand,” is used in Acts 9:8; 22:11.!
HANDED DOWN
patroparadotos (πατροπαράδοτος, 3970), an adjective, denoting “handed down from one’s fathers,” is used in 1 Pet. 1:18, rv, for kjv, “received by tradition from your fathers” (frompater, “a father,” andparadidomi, “to hand down”).!
HAND (with one’s own)
autocheir (αύτόχειρ, 849), a noun (autos, “self,” cheir, “the hand”), is used in the plural in Acts 27:19, “with their own hands.”!
HAND (take in)
epicheireo (έπιχειρέω, 2021), “to put the hand to” (epi, “to,” cheir, “the hand”), is rendered “have taken in hand” in Luke 1:1. See take.
For LAY HANDS ON (krateo in Matt. 18:28; 21:46; piazo in John 8:20), see hold and apprehend
HANDS (made by, not made with)
1. cheiropoietos (χειροποίήτος, 5499), “made by hand,” of human handiwork (cheir, and poieo, “to make”), is said of the temple in Jerusalem, Mark 14:58; temples in general, Acts 7:48 (RV, “houses”); 17:24; negatively, of the heavenly and spiritual tabernacle,
Heb. 9:11; of the holy place in the earthly tabernacle, v. 24; of circumcision, Eph. 2:11.! In the Sept., of idols, Lev. 26:1, 30; Isa. 2:18; 10:11; 16:12; 19:1; 21:9; 31:7; 46:6.!
2. acheiropoietos (άχειροποίήτος, 886), “not made by hands” (a, negative, and No. 1), is said of an earthly temple, Mark 14:58; of the resurrection body of believers, metaphorically as a house, 2 Cor. 5:1; metaphorically, of spiritual circumcision, Col. 2:11.! This word is not found in the Sept.
HANDKERCHIEF
soudarion (σουδάριον, 4676) a Latin word, sudarium (from sudor, “sweat”), denotes
(a) “a cloth for wiping the face,” etc., Luke 19:20; Acts 19:12; (b) “a headcovering for the dead,” John 11:44; 20:7. See napkin.!
HANDLE
1. pselaphao (ψήλαφάω, 5584), “to feel, touch, handle,” is rendered by the latter verb in Luke 24:39, in the Lord’s invitation to the disciples to accept the evidence of His resurrection in His being bodily in their midst; in 1 John 1:1, in the apostle’s testimony (against the gnostic error that Christ had been merely a phantom) that he and his fellow apostles had handled Him. See feel.
2. thingano (θιγγάνω, 2345) signifies (a) “to touch, to handle” (though “to handle” is rather stronger than the actual significance compared with No 1). In Col. 2:21 the RV renders it “touch,” and the first verb (hapto, “to lay hold of”) “handle,” i.e., “handle not, nor taste, nor touch”; “touch” is the appropriate rendering; in Heb. 12:20 it is said of a beast’s touching Mount Sinai; (b) “to touch by way of injuring,” Heb. 11:28. See touch.! In the Sept., Exod. 19:12.!
Note: The shortened form found in the passages mentioned is an aorist (or point) tense of the verb.
3. doloo (δολόω, 1389), “to corrupt,” is used in 2 Cor. 4:2, “handling (the Word of God) deceitfully,” in the sense of using guile (dolos); the meaning approximates to that of adulterating (cf. kapeleuo, in 2:17).!
4. atimazo (άτιμάζω, 818), “to dishonor, insult,” is rendered “handled shamefully” in Mark 12:4. Some mss. have the alternative verb atimao. See despise, dishonor.
5. orthotomeo (ορθοτομέω, 3718), “to cut straight,” as in road-making (orthos,
“straight,” temno, “to cut”), is used metaphorically in 2 Tim. 2:15, of “handling aright (the word of truth),” RV (kjv, “rightly dividing”). The stress is on orthos; the Word of God is to be “handled” strictly along the lines of its teaching. If the metaphor is taken from plowing, cutting a straight furrow, the word would express a careful cultivation, the word of God viewed as ground designed to give the best results from its ministry and in the life. See divide.!
In the Sept., in Prov. 3:6 and 11:5, the knowledge of God’s wisdom and the just dealing of the upright are enjoined as producing a straight walk in the life.!
For HANDMAID and HANDMAIDEN see under bondman
For HANDWRITING see bond
HANG
1. kremannumi (κρεμάννυμι, 2910) is used (a) transitively in Acts 5:30; 10:39; in the passive voice, in Matt. 18:6, of a millstone about a neck, and in Luke 23:39, of the malefactors; (b) intransitively, in the middle voice, in Matt. 22:40, of the dependence of “the Law and the prophets” (i.e., that which they enjoin) upon the one great principle of love to God and one’s neighbor (as a door “hangs” on a hinge, or as articles “hang” on a nail); in Acts 28:4, of the serpent “hanging” from Paul’s hand; in Gal. 3:13 the word is used in a quotation from the Sept. of Deut. 21:23.!
2. ekkremannumi (έκκρέμαμαι, 1582), “to hang from, or upon” (ek, and No. 1), is used in the middle voice (ekkremamai) metaphorically in Luke 19:48, rv, “(the people all) “hung” upon (Him, listening),” kjv, “were very attentive.”! In the Sept, Gen. 44:30.!
3. pariemi (παρίημι, 3935) signifies (a) “to disregard, leave alone, leave undone,”
Luke 11:42 (some mss. have aphiemi, here); (b) “to relax, loosen,” and, in the passive voice, “to be relaxed, exhausted,” said of hands that “hang” down in weakness, Heb. 12:12.!
4. perikeimai (περίκειμαι, 4029) signifies “to lie round” (peri, “around,” keimai, “to lie”); then, “to be hanged round,” said of “a great millstone” (lit., “a millstone turned by an ass”), Mark 9:42, RV, and marg., to be “hung” round the neck of him who causes one of Christ’s “little ones” to stumble; in Luke 17:2, “a millstone.” See bound (to be).
5. apancho (άπάγχομαι, 519) signifies “to strangle”; in the middle voice, to “hang” oneself, Matt. 27:5.! In the Sept. it is said of Ahithophel (2 Sam. 17:23).!
HAPLY (if, lest)
1. ei ara denotes “if therefore,” “if accordingly” (i.e., if in these circumstances), e.g., Mark 11:13, of Christ and the fig tree (not “if perchance,” but marking a correspondence in point of fact).
2. ei arage denotes “if in consequence,” e.g., Acts 17:27, “if haply” they might feel after God, in consequence of seeking Him.
3. mepote (μήποτε, 3379), lit., “lest ever,” “lest haply,” e.g., Luke 14:29, of laying a foundation, with the possibility of being unable tofinish the building; Acts 5:39, of the possibility of being found fighting against God; Heb. 3:2, RV, “lest haply,” of the possibility of having an evil heart of unbelief. The RV usually has “lest haply” (kjv “lest at any time”), e.g., Matt. 4:6; 5:25; 13:15; Mark 4:12; Luke 4:11; 21:34; Heb. 2:1; in Matt. 25:9, the RV has “peradventure”; in 2 Tim. 2:25, kjv and RV, have “if peradventure”; in John 7:26 the RV has “Can it be that,” for the word “Do” in the kjv.
4. mepos (μ)πώς, 3381) denotes “lest in any way,” “by any means,” e.g., 2 Cor. 9:4, kjv, “lest haply,” rv, “lest by any means.”
5. mepou denotes “lest somehow”; the rv has “lest haply” in Acts 27:29 (some mss. have No. 4, here).
HAPPEN
1. sumbaino (συμβαίνώ, 4819), lit., “to go or come together” (sun, “with,” baino, “to go”), signifies “to happen together,” of things or events, Mark 1O:32; Luke 24:14; Acts 3:10; 1 Cor. 10:11; 1 Pet. 4:12; 2 Pet. 2:22; “befell” in Acts 20:19; in Acts 21:35, “so it was.” See befall.!
Notes: (1) In Phil. 1:12, the phrase ta kat> (i.e., kata) eme, lit., “the things relating to me,” is rendered “the things which happened unto me.” (2) In Luke 24:35, the phrase “the things that happened in the way,” rv (kjv, “what things were done in the way”), is, lit., “the things in the way.”
HAPPY, HAPPIER
A. Adjective.
makarios (μακάριος, 3107), “blessed, happy,” is rendered “happy” in the rv, in two places only, as in the kjv, Acts 26:2 and Rom. 14:22 (where “blessed” would have done); also the comparative “happier” in 1 Cor. 7:40. Elsewhere the rv uses “blessed” for kjv “happy,” e.g., John 13:17; 1 Pet. 3:14; 4:14. See blessed.
B. Verb.
makarizo (μακαρίζώ, 3106), “to call blessed,” Luke 1:48, is rendered “we count ... happy” in Jas. 5:11. See blessed.!
HARD, HARDEN, HARDENING, HARDNESS
A. Adjectives.
1. skleros (σκληρός, 4642), from skello, “to dry,” signifies “trying, exacting”: see AUSTERE.
2. duskolos (δύσκολος, 1422) primarily means “hard to satisfy with food” (dus, a
prefix like Eng., unU or misU, indicating “difficulty, opposition, injuriousness,” etc., the opposite of, eu, “well,” and kolon, “food”); hence, “difficult,” Mark 10:24, of the “difficulty,” for those who trust in riches, to enter into the Kingdom of God.!
B. Nouns.
1. sklerotes (σκληρότης, 4643), akin to A, No. 1, is rendered “hardness” in Rom.
2:5.!
2. porosis (πώρώσις, 4457) denotes “a hardening,” a covering with aporos, a kind of stone, indicating “a process” (fromporoo, C, No. 1), and is used metaphorically of dulled spiritual perception, Mark 3:5, RV, “at the hardening of their hearts”; Rom. 11:25, RV, “a hardening” (kjv, “blindness”), said of the state of Israel; Eph. 4:8, RV, “hardening,” of the heart of Gentiles. See blindness.!
Note: See also under hardship and heart (hardness of).
C. Verbs.
1. poroo (πωρόω, 4456), “to make hard, callous, to petrify” (akin to B, No. 2), is used metaphorically, of the heart, Mark 6:52; 8:17; John 12:40; of the mind (or thoughts), 2 Cor. 3:14, of those in Israel who refused the revealed will and ways of God in the gospel, as also in Rom. 11:7, rv, “hardened” (kjv, “blinded”), in both places. See blindness.!
2. skleruno (σκληρύνω, 4645), “to make dry or hard” (akin to A, No. 1 and B, No. 1), is used in Acts 19:9; in Rom. 9:18, illustrated by the case of Pharaoh, who first persistently “hardened” his heart (see the RV marg. of Ex. 7:13, 22; 8:19; text of v. 32 and 9:7), all producing the retributive “hardening” by God, after His much long-suffering, 9:12, etc.; in Heb. 3:8, 13, 15; 4:7, warnings against the “hardening” of the heart.!
HARDLY
1. duskolos (δυσκόλως, 1423), the adverbial form of hard, A, No. 2, is used in Matt. 19:23; Mark 10:23; Luke 18:24 of the danger of riches.!
2. mogis (μόγις, 3425), “with labor, pain, trouble” (akin to mogos, “toil”), is found in some mss. in Luke 9:39, instead of No. 3.!
3. molis (μόλις, 3433), “with difficulty, scarcely, hardly” (akin to molos, “toil”), is used as an alternative for No. 2, and occurs in the most authentic mss. in Luke 9:39; it is rendered “hardly” in Acts 27:8, kjv. See difficulty.
HARDSHIP (to suffer)
1. kakopatheo (κακοπαθέω, 2553), “to suffer evil,” is translated “suffer hardship” in three places in the RV, 2 Tim. 2:3 (in some mss.; see No. 2), kjv, “endure hardness”; 2:9, kjv, “suffer trouble”; 4:5, kjv, “endure affliction”; in Jas. 5:13, RV, “suffering” (kjv, “afflicted”). See afflict, endure, suffer.! In the Sept., Jonah 4:10.!
2. sunkakopatheo (συγκακοπαθέω, 4777), “to suffer hardship with,” is so rendered in 2 Tim. 1:8, rv, kjv, “be thou partaker of the afflictions” (of the gospel), and, in the best mss., in 2:3, “suffer hardship with me.” See affliction, No. 3, Note.!
HARLOT
porne (πόρνη, 4204), “a prostitute, harlot” (from pernemi, “to sell”), is used (a) literally, in Matt. 21:31, 32, of those who were the objects of the mercy shown by Christ; in Luke 15:30, of the life of the Prodigal; in 1 Cor. 6:15, 16, in a warning to the Corinthian church against the prevailing licentiousness which had made Corinth a byword; in Heb. 11:31 and Jas. 2:25, of Rahab; (b) metaphorically, of mystic Babylon, Rev. 17:1, 5 (kjv, “harlots”), 15, 16; 19:2, RV, for kjv, “whore.”!
HARM
A. Nouns.
1. kakos (κακός, 2556), “evil,” is rendered “harm” in Acts 16:28; 28:5. See evil.
2. poneros (πονηρός, 4190), “evil,” generally of a more malignant sort than No. 1, is translated “harm” in Acts 28:21. See evil.
3. atopos (άτοπος, 824): see amiss.
4. hubris (ΰβρις, 5196) primarily denotes “wantonness, insolence”: then, “an act of wanton violence, an outrage, injury,” 2 Cor. 12:10, RV, “injuries,” kjv, “reproaches” (more than reproach is conveyed by the term); metaphorically of a loss by sea, Acts 27:10, RV, “injury,” kjv, “hurt,” and V. 21, RV, “injury,” kjv, harm. See hurt, injury, REPROACH.!
B. Verb.
1. kakoo (κακόω, 2559), “to do evil to a person” (akin to A, No. 1), is rendered “harm” in 1 Pet. 3:13, and in the rv of Acts 18:10 (kjv, “hurt”). See affect, evil.
2. kakopoieo (κακοποιέω, 2554), “to do harm” (A, No. 1, and poieo, “to do”), is so rendered in the RV of Mark 3:4 and Luke 6:9 (kjv, “to do evil”), with reference to the moral character of what is done; in 1 Pet. 3:17, “evil doing”; 3 John 11, “doeth evil.”!
HARMLESS
1. akeraios (άκέραιος, 185), lit., “unmixed, with absence of foreign mixture” (from a, negative, and kerannumi, “to mix”), “pure,” is used metaphorically in the NT of what is guileless, sincere, Matt. 10:16, “harmless” (marg., “simple”), i.e., with the simplicity of a single eye, discerning what is evil, and choosing only what glorifies God; Rom. 16:19, “simple (unto that which is evil),” kjv marg., “harmless”; Phil. 2:15, “harmless,” kjv marg., “sincere.” The Greeks used it of wine unmixed with water, of unalloyed metal; in the papyri writings it is used of a loan the interest of which is guaranteed (Moulton and
Milligan, Vocal·.). Trench compares it and synonymous words as follows: “as the akakos
(see No. 2, below) has no harmfulness in him, and the adolos no guile, so the akeraios no foreign mixture, and the haplous no folds” (Syn. Sec.lvi). Haplous is said of the single eye, Matt. 6:22; Luke 11:34.!
2. akakos (ακακος, 172), the negative of kakos (see harm, A, No. 1), “void of evil,” is rendered “harmless” in Heb. 7:26 (RV, “guileless”), of the character of Christ as a High Priest; in Rom. 16:18, RV, “innocent,” kjv, “simple.”!
HARP
A. Noun.
kithara (κιθάρα, 2788), whence Eng., “guitar,” denotes “a lyre” or “harp”; it is described by Josephus as an instrument of ten strings, played by a plectrum (a smaller instrument was played by the hand); it is mentioned in 1 Cor. 14:7; Rev. 5:8; 14:2; 15:2.!
B. Verb.
kitharizo (κιθαρίζω, 2789) signifies “to play on the harp,” 1 Cor. 14:7; Rev. 14:2.! In the Sept., Isa. 23:16.!
HARPER
kitharodos (κιθαρωδός, 2790) denotes “one who plays and sings to the lyre” (from kithara, “a lyre,” and aoidos, “a singer”), Rev. 14:2; 18:22.!
harvest
therismos (θερισμός, 2326), akin to therizo, “to reap,” is used (a) of “the act of harvesting,” John 4:35; (b) “the time of harvest,” figuratively, Matt. 13:30, 39; Mark 4:29; (c) “the crop,” figuratively, Matt. 9:37, 38; Luke 10:2; Rev. 14:15. The beginning of “harvest” varied according to natural conditions, but took place on the average about the middle of April in the eastern lowlands of Palestine, in the latter part of the month in the coast plains and a little later in high districts. Barley “harvest” usually came first and then wheat. “Harvesting” lasted about seven weeks, and was the occasion of festivities.!
HASTE, WITH HASTE, HASTILY
A. Noun.
spoude (σπουδή, 4710) denotes (a) “haste, speed,” accompanied by “with,” Mark 6:25; Luke 1:39; (b) “zeal, diligence, earnestness”: see business, care, carefulness, DILIGENCE, FORWARDNESS.
B. Verb.
speudo (σπεύδω, 4692) denotes (a) intransitively, “to hasten,” Luke 2:16, “with haste,” lit., “(they came) hastening”; Luke 19:5, 6; Acts 20:16; 22:18; (b) transitively, “to desire earnestly,” 2 Pet. 3:12, rv, “earnestly desiring” (marg., “hastening”), kjv,
“hasting” (the day of God), i.e., in our practical fellowship with God as those who are appointed by Him as instruments through prayer and service for the accomplishment of His purposes, purposes which will be unthwartably fulfilled both in time and manner of accomplishment. In this way the earnest desire will find its fulfillment.!
C. Adverb.
tacheos (ταχέως, 5030), “quickly,” is used in a warning to lay hands “hastily” on no man (with a suggestion of rashness), 1 Tim. 5:22, RV (kjv, “suddenly”); in John 11:31, rv, “(she rose up) quickly” (kjv, hastily). See quickly, shortly, suddenly.
HATE, HATEFUL, HATER, HATRED
A. Verb.
miseo (μισέω, 3404), “to hate,” is used especially (a) of malicious and unjustifiable feelings towards others, whether towards the innocent or by mutual animosity, e.g., Matt. 10:22; 24:10; Luke 6:22, 27; 19:14; John 3:20, of “hating” the light (metaphorically); 7:7; 15:18, 19, 23-25; Titus 3:3; 1 John 2:9, 11; 3:13, 15; 4:20; Rev. 18:2, where “hateful” translates the perfect participle passive voice of the verb, lit., “hated,” or “having been hated”; (b) of a right feeling of aversion from what is evil; said of wrongdoing, Rom. 7:15; iniquity, Heb. 1:9; “the garment (figurative) spotted by the flesh,” Jude 23; “the works of the Nicolaitans,” Rev. 2:6 (and v. 15, in some mss.; see the kjv); (c) of relative preference for one thing over another, by way of expressing either aversion from, or disregard for, the claims of one person or thing relatively to those of another, Matt. 6:24, and Luke 16:13, as to the impossibility of serving two masters; Luke 14:26, as to the claims of parents relatively to those of Christ; John 12:25, of disregard for one’s life relatively to the claims of Christ; Eph. 5:29, negatively, of one’s flesh, i.e. of one’s own, and therefore a man’s wife as one with him.
Note: In 1 John 3:15, he who “hates” his brother is called a murderer; for the sin lies in the inward disposition, of which the act is only the outward expression.
B. Adjective.
stugetos (στυγνητός, 4767), “hateful” (from stugeo, “to hate,” not found in the NT), is used in Titus 3:3.!
C. Nouns.
1. echthra (έχθρα, 2189), “hatred”: see enmity.
2. theostuges (θεοστυγής, 2319), from theos, “God,” and stugeo (see B), is used in Rom. 1:30, kjv, and rv, marg., “haters of God,” rv, “hateful to God”; the former rendering is appropriate to what is expressed by the next words, “insolent,” “haughty,” but the RV text seems to give the true meaning. Lightfoot quotes from the Epistle of Clement of Rome, in confirmation of this, “those who practice these things are hateful to God.”!
HAUGHTY
huperephanos (ύπερήφανος, 5244), “showing oneself above others” (huper, “over,” phainomai, “to appear”), though often denoting preeminent, is always used in the NT in the evil sense of “arrogant, disdainful, haughty”; it is rendered “haughty” in Rom. 1:30 and 2 Tim. 3:2, RV, kjv, “proud,” but “proud” in both versions in Luke 1:51; Jas. 4:6, and 1 Pet. 5:5; in the last two it is set in opposition to tapeinos, “humble, lowly.” Cf. the noun huperephania, Mark 7:22, “pride”.!
HAVE
(Note: The following are distinct from the word when it is auxiliary to the tenses of other verbs.)
1. echo (εχω, 2192), the usual verb for “to have,” is used with the following meanings: (a) “to hold, in the hand,” etc., e.g., Rev. 1:16; 5:8; (b) “to hold fast, keep,” Luke 19:20; metaphorically, of the mind and conduct, e.g., Mark 16:8; John 14:21; Rom. 1:28; 1 Tim. 3:9; 2 Tim. 1:13; (c) “to hold on, cling to, be next to,” e.g., of accompaniment, Heb. 6:9, “things that accompany (salvation),” lit., “the things holding themselves of salvation” (rv, marg., “are near to”); of place, Mark 1:38, “next (towns),” lit., “towns holding nigh”; of time, e.g., Luke 13:33, “(the day) following,” lit., “the holding (day)”; Acts 13:44; 20:15; 21:26; (d) “to hold, to count, consider, regard,” e.g., Matt. 14:5; 21:46; Mark 11:32; Luke 14:18; Philem. 17; (e) “to involve,” Heb. 10:35; Jas. 1:4; 1 John 4:18; (t) “to wear,” of clothing, arms, etc., e.g., Matt. 3:4; 22:12; John 18:10;
(g) “to be with child,” of a woman, Mark 13:17; Rom. 9:10 (lit., “having conception”);
(h) “to possess,” the most frequent use, e.g., Matt. 8:20; 19:22; Acts 9:14; 1 Thess. 3:6;
(i) of complaints, disputes, Matt. 5:23; Mark 11:25; Acts 24:19; Rev. 2:4, 20; (j) of ability, power, e.g., Luke 12:4; Acts 4:14 (lit., “had nothing to say”); (k) of necessity, e.g., Luke 12:50; Acts 23:17-19; (1) “to be in a certain condition,” as of readiness, Acts 21:12 (lit., “I have readily”); of illness, Matt. 4:24, “all that were sick” (lit., “that had themselves sickly”); Mark 5:23, “lieth (lit., “hath herself”) at the point of death”; Mark 16:18 “they shall recover” (lit., “shall have themselves well”), John 4:52, “he began to amend” (lit., “he had himself better”); of evil works, 1 Tim. 5:25, “they that are otherwise,” (lit., “the things having otherwise”); to be so, e.g., Acts 7:1, “are these things so?” (lit., “have these things thus?”), of time, Acts 24:25, “for this time” (lit., “the thing having now”).
2. apecho (άπέχω, 568) denotes “to have in full, to have received” (apo, “from,” and No. 1), Matt. 6:2, 5, 16, rv, “have received,” for kjv “have”; Luke 6:24, kjv and rv, “have received,” but Phil. 4:18, “I have”; Philem. 15, “(that) thou shouldest have (him)” (kjv, “receive”). Deissmann, in Lightfrom the Ancient East, and Moulton and Milligan (Vocab. of Gk. Test.) show that the verb was constantly used as a technical expression in drawing up a receipt. Consequently in the Sermon on the Mount we are led to understand ‘they have received their reward’ as ‘they have signed the receipt of their reward: their right to receive their reward is realized, precisely as if they had already given a receipt for it.’”
Is there not a hint of this in Paul’s word to Philemon concerning receiving Onesimus (v. 17)? Philemon would give the apostle a receipt for his payment in sending him. This is in keeping with the metaphorical terms of finance in vv. 18, 19. See abstain.
3. ginomai (γίνομαι, 1096), “to begin to be, come to pass, happen,” is rendered “have” in Matt. 18:12; “had” in Acts 15:2; “shall have” in 1 Cor. 4:5, lit., “praise shall be,” or come to pass. See become.
4. metalambano (μεταλαμβάνώ, 3335), “to have,” or “get a share of,” is rendered “I have (a convenient season),” in Acts 24:25. See eat, partake, receive, take.
5. huparcho (ύπάρχώ, 5225), “to be in existence, to be ready, at hand,” is translated
by the verb “to have” in Acts 3:6, lit., “silver and gold is not to me” (in the next clause,
“such as I have,” echo is used); 4:37, “having (land),” lit., “(land) being (to him)”; Matt.
19:21, “that (thou) hast,” lit., “(things that) are (thine),” i.e., “thy belongings”; similarly Luke 12:33; 44; 14:33. See being.
6. antiballo (άντιβάλλώ, 474), lit., “to throw in turn, exchange” (anti.
“corresponding to,” ballo, “to throw”), hence, metaphorically, “to exchange thoughts,” is used in Luke 24:27, “ye have,” i.e., “ye exchange.”!
7. eimi (ειμί, 1510), “to be,” is often used in its various forms with some case of the personal pronoun, to signify “to be to,” or “of, a person,” e.g., Matt. 19:27, “(what then) shall we have,” lit., “what then shall be to us?”; Acts 21:23, “we have four men,” lit., “there are to us, etc.”
8. enduo (ένδύώ, 1746), “to put on,” is rendered “having on” in Eph. 6:14. See CLOTHE.
Notes: (1) In John 5:4 (in those mss. which contain the passage), katecho, “to hold fast,” is used in the passive voice, in the phrase “whatsoever disease he had,” lit., “(by whatsoever disease) he was held.” (2) In Mark 12:22, in some mss., lambano, “to take” or “receive,” is translated “had,” in the statement “the seven had her”; in Acts 25:16, RV, “have had” (kjv, “have”); in Heb. 11:36, “had.” (3) In Matt. 27:19, “Have thou nothing to do with that righteous man” translates what is lit. “nothing to thee and that righteous man,” the verb being omitted. Similarly with the phrase, “what have I to do with thee?” lit., “what (is) to me and thee?” Mark 5:7; Luke 8:28; John 2:4, where Westcott translates it “What is there to Me and to thee?”; Ellicott, “What is that to Me and to thee,” i.e., “What is My concern and thine in the matter?” There is certainly nothing disparaging in the question. On the contrary, it answers what must have been the thought in Mary’s heart, and suggests that while there is no obligation either on Him or her, yet the need is a case for rendering help. For the construction with the plural pronoun see Matt. 8:29;
Mark 1:24; Luke 4:34. (4) In Heb. 4:13, “with whom we have to do” is, lit., “with whom
(is) the account (logos) to us.” (5) In Heb. 13:5, “such things as ye have” is, lit., “the (things) present.” (6) In Mark 5:26, “all that she had” is, lit., “all the (things) with her.”
(7) For Luke 15:31, kjv, “all that I have,” lit., “all my (things),” see rv. (8) For eneimi, Luke 11:41, “ye have,” see within, Note (h).
HAVEN
limen (λιμ)ν, 3040) is mentioned in Acts 27:8, “Fair Havens,” and v. 12; for the first of these see fair. The first mention in the Bible is in Gen. 49:13 (see RV marg.).!
HAVOC
1. portheo (πορθέω, 4199), “to destroy, ravage, lay waste,” is used of the persecution inflicted by Saul of Tarsus on the church in Jerusalem, Acts 9:21, and Gal. 1:23, RV, “made havoc,” for kjv, “destroyed”; Gal. 1:13, ditto, for kjv, “wasted.” See destroy,
Note.!
2. lumainomai (λυμαίνομαι, 3075), “to maltreat, outrage” (lume, “an outrage”), is translated “made havock” in Acts 8:3, kjv (rv, “laid waste.”)!
For HAY see grass
HAZARD
1. paradidomi (παραδίδωμι, 3860), “to give over, deliver,” signifies “to risk, to hazard,” in Acts 15:26, of Barnabas and Paul, who “hazarded” their lives for the name of the Lord Jesus. See betray.
2. paraboleuomai (παραβουλεύομαι, 3851), lit., “to throw aside” (para, “aside,”
ballo, “to throw”), hence, “to expose oneself to danger, to hazard one’s life,” is said of Epaphroditus in Phil. 2:30, rv, “hazarding.” Some mss. have parabouleuomai here, “to consult amiss,” kjv, “not regarding.”!
HE
Note: This pronoun is generally part of the translation of a verb. Frequently it translates the article before nouns, adjectives, numerals, adverbs, prepositional phrases and the participial form of verbs. Apart from these it translates one of the following:
1. autos (αύτός, 846), “he himself and no other,” emphatic, e.g., Matt. 1:21, where the RV brings out the emphasis by the rendering “it is He”; 3:11 (last clause), where the repeated “He” brings out the emphasis; in some cases it can be marked only by a circumlocution which would not constitute a translation, e.g., 8:24; this use is very frequent, especially in the Gospels, the epistles of John and the Apocalypse; see also, e.g., Eph. 2:14; 4:11; 5:23, 27. See same, self, this, very.
2. houtos (ουτος, 3778), “this, this person here,” is always emphatic; it is used with this meaning, sometimes to refer to what precedes, e.g., Matt. 5:19, “he (shall be called great)”; John 6:46, “he (hath seen)”; often rendered “this,” e.g., Rom. 9:9, or “this man,” e.g., Matt. 27:58, rv; Jas. 1:25; “the same,” e.g., Luke 9:48. See that, this, these.
3. ekeinos (έκεινος, 1565) denotes “that one, that person” (in contrast to No. 2); its use marks special distinction, favorable or unfavorable; this form of emphasis should always be noted; e.g., John 2:21 “(But) He (spake)”; 5:19, “(what things soever) He (doeth)”; 7:11; 2 Cor. 10:18, lit., “for not he that commendeth himself, he (ekeinos) is approved”; 2 Tim. 2:13, “He (in contrast to “we”) abideth faithful”; 1 John 3:3, “(even as) He (is pure)”; v. 5, “He (was manifested)”; v. 7, “He (is righteous)”; v. 16, “He laid down”; 4:17, “(as) He (is).” See other, that, this.
Note: The indefinite pronoun tis, “anyone, any man,” is rendered “he” in Acts 4:35, kjv (RV, rightly, “any one”); in Heb. 10:28, RV, “a man.”
HE HIMSELF
1. autos (αύτός, 846): see No. 1, above.
2. heauton (έαυτου, 1438), “oneself, himself,” a reflexive of No. 1, is rendered “he himself” in Luke 23:2 and Acts 25:4.
HE THAT
1. hos (ος, 3739), the relative pronoun “who,” is sometimes rendered “he that,” e.g.,
Matt. 10:38; with the particle an, expressing possibility, uncertainty or a condition, signifying “whosoever,” Mark 3:29, kjv (rv, “whosoever”); 4:25 and 9:40 (with an, in the best mss.). See whatsoever, which, who, whosoever.
2. hosge “who even” (No. 1, and the particle ge), indicates a greater in regard to a less, Rom. 8:32, “He that (spared not).”
Notes: (1) In Rev. 13:10, ei tis, “if anyone,” is rendered “if any man” in the RV, for kjv, “he that.”
(2) In Matt. 23:12, hostis, No. 1, combined with the indefinite pronoun tis (see preceding note), is properly rendered “whosoever,” rv, for kjv, “he that.”
HEAD
kephale (κεφαλη, 2776), besides its natural significance, is used (a) figuratively in Rom. 12:20, of heaping coals of fire on a “head” (see coals); in Acts 18:6, “Your blood be upon your own heads,” i.e., “your blood-guiltiness rest upon your own persons,” a mode of expression frequent in the OT, and perhaps here directly connected with Ezek. 3:18, 20; 33:6, 8; see also Lev. 20:16; 2 Sam. 1:16; 1 Kings 2:37; (b) metaphorically, of the authority or direction of God in relation to Christ, of Christ in relation to believing men, of the husband in relation to the wife, 1 Cor. 11:3; of Christ in relation to the Church, Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19; of Christ in relation to principalities and powers, Col. 2:10. As to 1 Cor. 11:10, taken in connection with the context, the word “authority” probably stands, by metonymy, for a sign of authority (RV), the angels being witnesses of the preeminent relationship as established by God in the creation of man as just mentioned, with the spiritual significance regarding the position of Christ in relation to the Church; cf. Eph. 3:10; it is used of Christ as the foundation of the spiritual building set forth by the Temple, with its “corner stone,” Matt. 21:42; symbolically also of the imperial rulers of the Roman power, as seen in the apocalyptic visions, Rev. 13:1, 3;
17:3, 7, 9.
HEAD (to wound in the)
kephalioo, or kephalioo (κεφαλαιόω, 2775), from kephalion, a diminutive of
kephale, usually meant “to sum up, to bring under heads”; in Mark 12:4 it is used for “wounding on the head,” the only place where it has this meaning.!
HEADLONG (to cast, to fall)
1. katakremnizo (κατακρημνίζω, 2630) signifies “to throw over a precipice” (kata, “down,” kremnos, “a steep bank,” etc.), said of the purpose of the people of Nazareth to destroy Christ, Luke 4:29.!
2. prenes (πρηνής, 4248), an adjective denoting “headlong, prone,” is used with the verb ginomai, “to become,” in Acts 1:18, of the death of Judas, “falling headlong”; various suggestions have been made as to the actual details; some ascribe to the word the meaning “swelling up.”!
HEADSTRONG (RV), HEADY (KJV)
propetes (προπετής, 4312) lit. means “falling forwards” (from pro, “forwards,” and
pipto, “to fall”); it is used metaphorically to signify “precipitate, rash, reckless,” and is said (a) of persons, 2 Tim. 3:4; “headstrong” is the appropriate rendering; (b) of things, Acts 19:36, RV, “(nothing) rash” (kjv, “rashly”).!
HEAL, HEALING
A. Verbs.
1. therapeuo (θεραπεύω, 2323) primarily signifies “to serve as a therapon, an attendant”; then, “to care for the sick, to treat, cure, heal” (Eng., “therapeutics”). It is chiefly used in Matthew and Luke, once in John (5:10), and, after the Acts, only Rev.
13:3 and 12. See cure.
2. iaomai (προτρέχω, 4390), “to heal,” is used (a) of physical treatment 22 times; in Matt. 5:28, kjv, “made whole,” RV, “healed”; so in Acts 9:34; (b) figuratively, of spiritual “healing,” Matt. 13:15; John 12:40; Acts 28:27; Heb. 12:13; 1 Pet. 2:24; possibly, Jas. 5:16 includes both (a) and (b); some mss. have the word, with sense (b), in Luke 4:18. Apart from this last, Luke, the physician, uses the word fifteen times. See whole.
3. sozo (σώζω, 4982), “to save,” is translated by the verb “to heal” in the kjv of Mark 5:23 and Luke 8:36 (RV, “to make whole”; so kjv frequently); the idea is that of saving from disease and its effects. See save.
4. diasozo (διασώζω, 1295), “to save thoroughly” (dia, “through,” and No. 3), is translated “heal” in Luke 7:3, kjv (rv, “save”). See escape.
B. Nouns.
1. therapeia (θεραπεία, 2322), akin to A, No. 1, primarily denotes “care, attention,” Luke 12:42 (see household); then, “medical service, healing” (Eng., “therapy”), Luke 9:11; Rev. 22:2, of the effects of the leaves of the tree of life, perhaps here with the meaning “health.”!
2. iama (ίαμα, 2386), akin to A, No. 2, formerly signified “a means of healing”; in the NT, “a healing” (the result of the act), used in the plural, in 1 Cor. 12:9, 28, 30, RV, “healings”; of divinely imparted gifts in the churches in apostolic times.!
3. iasis (ιασις, 2392), akin to A, No. 2, stresses the process as reaching completion, Luke 13:32, “cures,” of the acts of Christ in the days of His flesh; Acts 4:22, 30, “to heal,” lit. ‘unto healing.’!
HEALTH (to be in)
hugianio (ύγιαίνω, 5198) denotes “to be healthy, sound, in good health” (Eng., “hygiene”), rendered “mayest be in health,” in 3 John 2; rendered “safe and sound” in Luke 15:27. See safe, D, No. 2, sound, whole, B, No. 1.
Note: In Acts 27:34, soteria, “salvation, safety,” is translated “health” in the kjv; the RV, gives the right meaning, “safety.”
HEAP (to)
1. soreuo (σωρεύω, 4987), “to heap one thing on another,” is said of “heaping” coals of fire on the head, Rom. 12:20 (for the meaning see coals); in 2 Tim. 3:6 it is used metaphorically of women “laden” (or overwhelmed) with sins. See laden.! In the Sept., Prov. 25:22.!
2. episoreuo (έπισωρεύω, 2002), “to heap upon” or “together” (epi, “upon,” and No. 1), is used metaphorically in 2 Tim. 4:3 of appropriating a number of teachers to suit the liking of those who do so. The reference may be to those who, like the Athenians, run about to hear and follow those who proclaim new ideas of their own invention.
HEAR, HEARING
A. Verbs.
1. akouo (άκούω, 191), the usual word denoting “to hear,” is used (a) intransitively, e.g., Matt. 11:15; Mark 4:23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, “hearing the voice,” the noun “voice” is in the partitive genitive case [i.e., hearing (something) of], whereas in 22:9, “they heard not the voice,” the construction is with the accusative. This removes the idea of any contradiction. The former indicates a “hearing” of the sound, the latter indicates the meaning or message of the voice (this they did not hear). “The former denotes the sensational perception, the latter (the accusative case) the thing perceived” (Cremer). In John 5:25, 28, the genitive case is used, indicating a “sensational perception” that the Lord’s voice is sounding; in 3:8, of “hearing” the wind, the accusative is used, stressing “the thing perceived.”
That God “hears” prayer signifies that He answers prayer, e.g., John 9:31; 1 John
5:14, 15. Sometimes the verb is used with para (“from beside”), e.g., John 1:40, “one of the two which heard John speak,” lit., “heard from beside John,” suggesting that he stood beside him; in John 8:26, 40, indicating the intimate fellowship of the Son with the Father; the same construction is used in Acts 10:22 and 2 Tim. 2:2, in the latter case, of the intimacy between Paul and Timothy. See hearken.
2. eisakouo (εισακούω, 1522), “to listen to” (eis, to, and No. 1), has two meanings,
(a) “to hear and to obey,” 1 Cor. 14:21, “they will not hear”; (b) “to hear so as to answer,” of God’s answer to prayer, Matt. 6:7; Luke 1:13; Acts 10:31; Heb. 5:7.!
3. diakouo (διακούομαι, 1251), “to hear through, hear fully” (dia, “through,” and No.
1), is used technically, of “hearing” judicially, in Acts 23:35, of Felix in regard to the charges against Paul.! In the Sept., Deut. 1:16; Job 9:33.!
4. epakouo (έπακούώ, 1873), “to listen to, hear with favor, at or upon an occasion” (epi, “upon,” and No. 1), is used in 2 Cor. 6:2 (rv, “hearken”).!
5. epakroaomai (έπακροάομαι, 1874), “to listen attentively to” (epi, used intensively, and a verb akin to No. 1), is used in Acts 16:25, “(the prisoners) were listening to (them),” rv, expressive of rapt attention.!
6. proakouo (προακούώ, 4257) signifies “to hear before” (pro), Col. 1:5, where Lightfoot suggests that the preposition contrasts what they heard before, the true gospel, with the false gospel of their recent teachers.!
7. parakouo (παρακούώ, 3878) primarily signifies “to overhear, hear amiss or
imperfectly” (para, “beside, amiss,” and No. 1); then (in the NT) “to hear without taking heed, to neglect to hear,” Matt. 18:17 (twice); in Mark 5:36 the best mss. have this verb, which the RV renders “not heeding” (marg., “overhearing”); some mss. have No. 1, kjv, “hearing.” It seems obvious that the Lord paid no attention to those from the ruler’s house and their message that his daughter was dead.! Cf. the nounparakoe, “disobedience.”
B. Nouns.
1. akoe (άκοη, 189), akin to A, No. 1, denotes (a) “the sense of hearing,” 1 Cor.
12:17; 2 Pet. 2:8; a combination of verb and noun is used in phrases which have been termed Hebraic as they express somewhat literally an OT phraseology, e.g., “By hearing ye shall hear,” Matt. 13:14; Acts 28:26, RV, a mode of expression conveying emphasis;
(b) “the organ of hearing,” Mark 7:35, “ears”; Luke 7:1, RV, “ears,” for kjv, “audience”; Acts 17:20; 2 Tim. 4:3, 4; Heb. 5:11, “dull of hearing,” lit., “dull as to ears”; (c) “a thing heard, a message or teaching,” John 12:38, “report”; Rom. 10:16; 1 Thess. 2:13, “the word of the message,” lit. “the word of hearing” (kjv, “which ye heard”); Heb. 4:2, “the word of hearing,” rv, for kjv, “the word preached”; in a somewhat similar sense, “a rumor, report,” Matt. 4:24; 14:1; Mark 1:28, kjv, “fame,” RV, “report”; Matt. 24:6; Mark 13:7, “rumors (of wars)”; (d) “the receiving of a message,” Rom. 10:17, something more than the mere sense of “hearing” [see (a)]; so with the phrase “the hearing of faith,” Gal. 3:2, 5, which it seems better to understand so than under (c). See ear, fame, preach, REPORT, RUMOR.!
Notes: (1) For diagnosis (investigation, followed by decision), rendered “hearing” in Acts 25:21, kjv, see decision. (2) For the phrase to be dull of hearing, lit., “to hear heavily,” Matt. 13:15; Acts 28:27, see dull. (3) For akroaterion, “a place of hearing,” Acts 25:23, see place.!
HEARER
akroates (άκροατης, 202), from akroaomai, “to listen,” is used in Rom. 2:13, “of a law”; Jas. 1:22, 23, “of the word”; v. 25, “a (forgetful) hearer.”!
Note: In Eph. 4:29 and 2 Tim. 2:14, the verb akouo, “to hear,” is rendered “hearers” in the kjv (rv, “them that hear”).
HEARKEN
1. akouo (άκούω, 191), “to hear,” is rendered
“hearken” in the kjv and RV, in Mark 4:3; Acts 4:19; 7:2; 15:13; Jas. 2:5; in the RV only, in Acts 3:22, 23; 13:16 (kjv, “give audience”); 15:12, “hearkened” (kjv “gave audience”). See hear, No. 1.
Note: In Acts 12:13, hupakouo, lit., “to hearken,” with the idea of stillness, or
attention (hupo, “under,” akouo, “to hear”), signifies “to answer a knock at a door,” rv, “to answer” (kjv, “to hearken”). See obey.
2. epakouo (έπακούω, 1873), denotes “to hearken to,” 2 Cor. 6:2, rv (see hear, A, No. 4).!
3. enotizomai (ένωτίζομαι, 1801), “to give ear to, to hearken” (from en, “in,” and ous, “an ear”), is used in Acts 2:14, in Peter’s address to the men of Israel.!
4. peitharcheo (πειθαρχέω, 3980), “to obey one in authority, be obedient”
(peithomai, “to be persuaded,” arche, “rule”), is translated “to hearken unto” in Acts 27:21, in Paul’s reminder to the shipwrecked mariners that they should have given heed to his counsel. See obey.
heart, heartily
kardia (καρδία, 2588), “the heart” (Eng., “cardiac,” etc.), the chief organ of physical life (“for the life of the flesh is in the blood,” Lev. 17:11), occupies the most important place in the human system. By an easy transition the word came to stand for man’s entire mental and moral activity, both the rational and the emotional elements. In other words, the heart is used figuratively for the hidden springs of the personal life. “The Bible describes human depravity as in the ‘heart,’ because sin is a principle which has its seat in the center of man’s inward life, and then ‘defiles’ the whole circuit of his action, Matt. 15:19, 20. On the other hand, Scripture regards the heart as the sphere of Divine influence, Rom. 2:15; Acts 15:9.. The heart, as lying deep within, contains ‘the hidden man,’ 1 Pet. 3:4, the real man. It represents the true character but conceals it” (J. Laidlaw, in Hastingsנ Bible Dic.).
As to its usage in the NT it denotes (a) the seat of physical life, Acts 14:17; Jas. 5:5;
(b) the seat of moral nature and spiritual life, the seat of grief, John 14:1; Rom. 9:2; 2 Cor. 2:4; joy, John 16:22; Eph. 5:19; the desires, Matt. 5:28; 2 Pet. 2:14; the affections, Luke 24:32; Acts 21:13; the perceptions, John 12:40; Eph. 4:18; the thoughts, Matt. 9:4; Heb. 4:12; the understanding, Matt. 13:15; Rom. 1:21; the reasoning powers, Mark 2:6; Luke 24:38; the imagination, Luke 1:51; conscience, Acts 2:37; 1 John 3:20; the intentions, Heb. 4:12, cf. 1 Pet. 4:1; purpose, Acts 11:23; 2 Cor. 9:7; the will, Rom. 6:17; Col. 3:15; faith, Mark 11:23; Rom. 10:10; Heb. 3:12.
The heart, in its moral significance in the oT, includes the emotions, the reason and the will.
2. psuche (ψυχή, 5590), the soul, or life, is rendered “heart” in Eph. 6:6 (marg.,
“soul”), “doing the will of God from the heart.” In Col. 3:23, a form of the word psuche preceded by ek, from, lit., “from (the) soul,” is rendered “heartily.”
Notes: (1) The RV, “heart” is substituted for kjv, “bowels,” in Col. 3:12; Philem. 7, 12, 20. (2) In 2 Cor. 3:3, the RV has “tables that are hearts of flesh,” for kjv, “fleshy tables of the heart.” (3) In Eph. 1:18, the best mss. have kardia, “(the eyes of your) heart”; some have dianoia, “understanding” (kjv). (4) In Heb. 8:10 and 10:16, the kjv has “in their hearts” and “into their hearts”; RV, “on their heart.” (5) In Luke 21:26, where there is no word for “hearts” in the original, the RV has “men fainting (for fear).” (6) In 2 Cor. 7:2, the verb choreo, to make room for, “receive” (kjv), is translated, or rather, interpreted, “open your hearts,” RV, marg., “make room for (us).”
HEART (hardness of)
sklerokardia (σκληροκαρδία, 4641), “hardness of heart” (skleros, “hard,” and kardia), is used in Matt. 19:8; Mark 10:5; 16:14.! In the Sept., Deut. 10:16; Jer. 4:4.!
HEART (knowing the)
kardiognostes (καρδιογνώστης, 2589), “a knower of hearts” (kardia and ginosko, “to know”), is used in Acts 1:24; 15:8.!
HEAT
A. Nouns.
1. kauson (καύσων, 2742) denotes “a burning heat” (from kaio, “to burn”; cf. Eng., “caustic,” “cauterize”), Matt. 20:12; Luke 12:55 (kjv, “heat”), RV, in each place, “scorching heat” (marg. “hot wind”); in Jas. 1:11, “a burning heat,” kjv, rv, “the scorching wind” like the sirocco. Cf. Amos 4:9, where the Sept. has purosis, “burning” (pur, “fire”). See burning.
2. kauma (καυμα, 2738), “heat” (akin to No. 1), signifies “the result of burning,” or “the heat produced,” Rev. 7:16; 16:9;! cf. kaumatizo, “to scorch,” kausis, “burning,” kauteriazomai, “to brand, sear.”
3. therme (θέρμη, 2329) denotes “warmth, heat,” Acts 28:3 (Eng., “thermal,” etc.).!
B. Verb.
kausoo (καυσόω, 2741) was used as a medical term, of “a fever”; in the NT, “to burn with great heat” (akin to A, No. 1), said of the future destruction of the natural elements, 2 Pet. 3:10, 12, “with fervent heat,” passive voice, lit.. “being burned.”!
For HEATHEN see gentiles
HEAVEN, HEAVENLY (-IES)
A. Nouns.
1. ouranos (ούρανός, 3772), probably akin to ornumi, “to lift, to heave,” is used in the NT (a) of “the aerial heavens,” e.g., Matt. 6:26; 8:20; Acts 10:12; 11:6 (RV, “heaven,” in each place, kjv, “air”); Jas. 5:18; (b) “the sidereal,” e.g., Matt. 24:29, 35; Mark 13:25,
31; Heb. 11:12, RV, “heaven,” kjv, “sky”; Rev. 6:14; 20:11; they, (a) and (b), were created by the Son of God, Heb. 1:10, as also by God the Father, Rev. 10:6; (c) “the eternal dwelling place of God,” Matt. 5:16; 12 :50; Rev. 3:12; 11:13; 16:11; 20:9. From thence the Son of God descended to become incarnate, John 3:13, 31; 6:38, 42. In His ascension Christ “passed through the heavens,” Heb. 4:14, rv; He “ascended far above all the heavens,” Eph. 4:10, and was “made higher than the heavens,” Heb. 7:26; He “sat down on the right hand of the throne of the Majesty in the heavens,” Heb. 8:1; He is “on the right hand of God,” having gone into heaven, 1 Pet. 3:22. Since His ascension it is the scene of His present life and activity, e.g., Rom. 8:34; Heb. 9:24. From thence the Holy Spirit descended at Pentecost, 1 Pet. 1:12. It is the abode of the angels, e.g., Matt. 18:10; 22:30; cf. Rev. 3:5. Thither Paul was “caught up,” whether in the body or out of the body, he knew not, 2 Cor. 12:2. It is to be the eternal dwelling place of the saints in resurrection glory, 2 Cor. 5:1. From thence Christ will descend to the air to receive His saints at the Rapture, 1 Thess. 4:16; Phil. 3:20, 21, and will subsequently come with His saints and with His holy angels at His second advent, Matt. 24:30; 2 Thess. 1:7. In the present life “heaven” is the region of the spiritual citizenship of believers, Phil. 3:20. The present “heavens,” with the earth, are to pass away, 2 Pet. 3:10, “being on fire,” v. 12 (see v. 7); Rev. 20:11, and new “heavens” and earth are to be created, 2 Pet. 3:13; Rev. 21:1, with Isa. 65:17, e.g.
In Luke 15:18, 21, “heaven” is used, by metonymy, for God. See air.
Notes: (1) For the phrase in Luke 11:13, see Note on B, No. 2. (2) In Luke 11:2, the kjv, “as in heaven,” translates a phrase found in some mss.
2. mesouranema (μεσουράνημα, 3321) denotes “mid-heaven,” or the midst of the
heavens (mesos, “middle,” and No. 1), Rev. 8:13; 14:6; 19:17.!
B. Adjectives.
1. ouranios (ούράνιος, 3770), signifying “of heaven, heavenly,” corresponding to A, No. 1, is used (a) as an appellation of God the Father, Matt. 6:14, 26, 32, “your heavenly Father”; 15:13, “My heavenly Father”; (b) as descriptive of the holy angels, Luke 2:13;
(c) of the vision seen by Paul, Acts 26:19.!
2. epouranios (έπουράνιος, 2032), “heavenly,” what pertains to, or is in, heaven (epi, in the sense of “pertaining to,” not here, “above”), has meanings corresponding to some of the meanings of ouranos, A, No. 1. It is used (a) of God the Father, Matt. 18:35; (b) of the place where Christ “sitteth at the right hand of God” (i.e., in a position of divine authority), Eph. 1:20; and of the present position of believers in relationship to Christ,
Eph 2:6; where they possess “every spiritual blessing,” 1:3; (c) of Christ as “the Second Man,” and all those who are related to Him spiritually, 1 Cor. 15:48; (d) of those whose sphere of activity or existence is above, or in contrast to that of earth, of “principalities and powers,” Eph. 3:10; of “spiritual hosts of wickedness,” 6:12, RV, “in heavenly places,” for kjv, “in high places”; (e) of the Holy Spirit, Heb. 6:4; (f) of “heavenly things,” as the subjects of the teaching of Christ, John 3:12, and as consisting of the spiritual and “heavenly” sanctuary and “true tabernacle” and all that appertains thereto in relation to Christ and His sacrifice as antitypical of the earthly tabernacle and sacrifices under the Law, Heb. 8:5; 9:23; (g) of the “calling” of believers, Heb. 3:1; (h) of heaven as the abode of the saints, “a better country” than that of earth, Heb. 11:16, and of the
spiritual Jerusalem, 12:22; (i) of the kingdom of Christ in its future manifestation, 2 Tim. 4:18; (j) of all beings and things, animate and inanimate, that are “above the earth,” Phil. 2:10; (k) of the resurrection and glorified bodies of believers, 1 Cor. 15:49; (l) of the “heavenly orbs,” 1 Cor. 15:40 (“celestial,” twice, and so rendered here only).!
Note: In connection with (a), the word “heavenly,” used of God the Father in Luke
11:13, represents the phrase ex ouranou, “from heaven.”
C. Adverb.
ouranothen (ούρανόθεν, 3771), formed from A, No. 1, and denoting “from heaven,” is used of (a) the aerial heaven, Acts 14:17; (b) heaven, as the uncreated sphere of God’s abode, 26:13.!
HEAVY, HEAVINESS
A. Nouns.
1. lupe (λύπή, 3077), “grief, sorrow,” is rendered “heaviness” in the kjv of Rom. 9:2;
2 Cor. 2:1 (rv, “sorrow,” in both places). See grief, sorrow.
2. katepheia (κατήφεια, 2726) probably denotes a downcast look, expressive of sorrow; hence, “dejection, heaviness”; it is used in Jas. 4:9.!
B. Verbs.
1. ademoneo (άδήμονέω, 85), “to be troubled, much distressed,” is used of the Lord’s sorrow in Gethsemane, Matt. 26:37; Mark 14:33, kjv, “to be very heavy,” RV, “to be sore troubled”; of Epaphroditus, because the saints at Philippi had received news of his sickness, Phil. 2:26, kjv, “was full of heaviness,” rv, “was sore troubled. See trouble,
B, No 12.!
2. lupeo (λυπέω, 3076), “to distress, grieve” (akin to A, No. 1), is rendered “are in heaviness” in 1 Pet. 1:6, kjv (rv, “have been put to grief’); here, as frequently, it is in the passive voice. See grief, sorrowful.
3. bareo (βαρέω, 916), always in the passive voice in the NT, is rendered “were heavy” in Matt. 26:43; Mark 14:40; Luke 9:32. See burden.
Note: For “heavy laden,” Matt. 11:28, see lade, No. 3.
C. Adjective.
barus (βαρύς, 926), “heavy” (akin to B, No. 3), is so rendered in Matt. 23:4. See GRIEVOUS.
HEDGE
phragmos (φραγμός, 5418) denotes any sort of fence, hedge, palings or wall (akin to phrasso, “to fence in, stop”). It is used (a) in its literal sense, in Matt. 21:33, lit. “(he put) a hedge (around)”; Mark 12:1; Luke 14:23; (b) metaphorically, of the “partition” which separated Gentile from Jew, which was broken down by Christ through the efficacy of His expiatory sacrifice, Eph. 2:14.!
HEED (to give, to take)
1. blepo (βλέπω, 991), “to look,” see, usually implying more especially an intent, earnest contemplation, is rendered “take heed” in Matt. 24:4; Mark 4:24; 13:5, 9, 23, 33;
Luke 8:18; 21:8; 1 Cor. 3:10; 8:9; 10:12; Gal. 5:15; Col. 2:8 (kjv, “beware”); 4:17; Heb. 3:12. See behold, beware, lie, look, perceive, regard, see.
2. horao (όράώ, 3708), “to see,” usually expressing the sense of vision, is rendered “take heed” in Matt. 16:6; 18:10, kjv (rv, “see”); Mark 8:15; Luke 12:15; Acts 22:26 (kjv only). See behold, see.
3. prosecho (προσέχώ, 4337), lit., “to hold to,” signifies “to turn to, turn one’s attention to”; hence, “to give heed”; it is rendered “take heed” in Matt. 6:1; Luke 17:3; 21:34; Acts 5:35; 20:28; 2 Pet. 1:19; to give heed to, in Acts 8:6, 10; in v. 11 (kjv, “had regard to”); 16:14 (kjv, “attended unto”); 1 Tim. 1:4; 4:1, 13 (kjv, “give attendance to”); Titus 1:14; Heb. 2:1, lit., “to give heed more earnestly.” See attend, beware, give,
REGARD.
4. epecho (έπέχώ, 1907), lit., “to hold upon,” then, “to direct towards, to give attention to,” is rendered “gave heed,” in Acts 3:5; “take heed,” in 1 Tim. 4:16. See hold (FORTH), MARK, STAY.
Notes: (1) In Luke 11:35, kjv, skopeo, “to look,” is translated “take heed (that),” rv, “look (whether).” (2) Nos. 2 and 3 are used together in Matt. 16:6; Nos. 2 and 1, in that order, in Mark 8:15; but in Luke 12:15 the RV rightly follows No. 2 by “keep yourselves from” (phulasso, “to guard”). (3) For the rv of Mark 5:36, “not heeding,” see under hear, No. 7. (4) In Rom. 11:21 the kjv adds “take heed,” because of a variant reading which introduces the clause by a conjunctive phrase signifying “lest.”
HEEL
pterna (πτέρνα, 4418) is found in John 13:18, where the Lord quotes from Ps. 41:9; the metaphor is that of tripping up an antagonist in wrestling.! Cf. the verb in Gen. 27:36; Jer. 9:4; Hos. 12:3.
HEIFER
damalis (δάμαλις, 1151), etymologically “one of fit age to be tamed to the yoke” (damao, “to tame”), occurs in Heb. 9:13, with reference to the “red heifer” of Num. 19.!
HEIGHT
1. hupsos (ΰψος, 5311), “a summit, top,” is translated “height” in Eph. 3:18, where it may refer either to “the love of Christ” or to “the fullness of God”; the two are really inseparable, for they who are filled into the fullness of God thereby enter appreciatively into the love of Christ, which “surpasseth knowledge”; in Rev. 21:16, of the measurement of the heavenly Jerusalem. See estate, high.
2. hupsoma (ΰψώμα, 5313), more concrete than No. 1, is used (a) of “a height,” as a mountain or anything definitely termed a “height,” Rom. 8:39 (metaphorically); (b) of “a high thing” lifted up as a barrier or in antagonistic exaltation, 2 Cor. 10:5. See high.! Cf. hupsoo, “to exalt.”
HEIR
A. Noun.
1. kleronomos (κληρονόμος, 2818) lit. denotes “one who obtains a lot or portion
(kleros, “a lot,” nemomai, “to possess”), especially of an inheritance. The NT usage may be analyzed as under: “(a) the person to whom property is to pass on the death of the owner, Matt. 21:38; Mark 12:7; Luke 20:14; Gal. 4:1; (b) one to whom something has been assigned by God, on possession of which, however, he has not yet entered, as Abraham, Rom. 4:13, 14; Heb. 6:17; Christ, Heb. 1:2; the poor saints, Jas. 2:5; (c) believers, inasmuch as they share in the new order of things to be ushered in at the return of Christ, Rom. 8:17; Gal. 3:29; 4:7; Titus 3:7; (d) one who receives something other than by merit, as Noah, Heb. 11:7.”11!
In the Sept., Judg. 18:7; 2 Sam. 14:7; Jer. 8:10; Mic. 1:15.!
2. sunkleronomos (συγκληρονόμος, 4789), “a joint-heir, co-inheritor” (sun, “with,” and No. 1), “is used of Isaac and Jacob as participants with Abraham in the promises of God, Heb. 11:9; of husband and wife who are also united in Christ, 1 Pet. 3:7; of Gentiles who believe, as participants in the gospel with Jews who believe, Eph. 3:6; and of all believers as prospective participants with Christ in His glory, as recompense for their participation in His sufferings, Rom. 8:17.”*!
B. Verb.
kleronomeo (κληρονομέω, 2816), “to be an heir to, to inherit” (see A, No. 1), is rendered “shall (not) inherit with” in Gal. 4:30, RV, kjv, “shall (not) be heir with”; in Heb. 1:14, rv, “shall inherit,” kjv, “shall be heirs of.” See inherit. Cf. kleroomai, “to be taken as an inheritance,” kleronomia, “an inheritance,” kleros, “a lot, an inheritance.”
HELL
1. geenna (γέεννα, 1067) represents the Hebrew Ge-Hinnom (the valley of Tophet) and a corresponding Aramaic word; it is found twelve times in the NT, eleven of which are in the Synoptists, in every instance as uttered by the Lord Himself. He who says to his brother, Thou fool (see under fool), will be in danger of “the hell of fire,” Matt. 5:22; it is better to pluck out (a metaphorical description of irrevocable law) an eye that causes its possessor to stumble, than that his “whole body be cast into hell,” v. 29; similarly with the hand, v. 30; in Matt. 18:8, 9, the admonitions are repeated, with an additional mention of the foot; here, too, the warning concerns the person himself (for which obviously the “body” stands in chapt. 5); in v. 8, “the eternal fire” is mentioned as the doom, the character of the region standing for the region itself, the two being combined in the phrase “the hell of fire,” v. 9. To the passage in Matt. 18, that in Mark 9:43-47, is parallel; here to the word “hell” are applied the extended descriptions “the unquenchable fire” and “where their worm dieth not and the fire is not quenched.”
That God, “after He hath killed, hath power to cast into hell,” is assigned as a reason why He should be feared with the fear that keeps from evil doing, Luke 12:5; the parallel passage to this in Matt. 10:28 declares, not the casting in, but the doom which follows, namely, the destruction (not the loss of being, but of wellbeing) of “both soul and body.”
In Matt. 23 the Lord denounces the scribes and Pharisees, who in proselytizing a person “make him two-fold more a son of hell” than themselves (v. 15), the phrase here being expressive of moral characteristics, and declares the impossibility of their escaping “the judgment of hell,” v. 33. In Jas. 3:6 “hell” is described as the source of the evil done by misuse of the tongue; here the word stands for the powers of darkness, whose characteristics and destiny are those of “hell.”!
For terms descriptive of “hell,” see e.g., Matt. 13:42; 25:46; Phil. 3:19; 2 Thess. 1:9; Heb. 10:39; 2 Pet. 2:17; Jude 13; Rev. 2:11; 19:20; 20:6, 10, 14; 21:8.
Notes: (1) For the rendering “hell” as a translation of hades, corresponding to Sheol, wrongly rendered “the grave” and “hell,” see hades. (2) The verb tartaroo, translated “cast down to hell” in 2 Pet. 2:4, signifies to consign to Tartarus, which is neither Sheol nor hades nor hell, but the place where those angels whose special sin is referred to in that passage are confined “to be reserved unto judgment”; the region is described as “pits of darkness.” rv!
For HELM (Jas. 3:4) see rudder
HELMET
perikephalaia (περικεφαλαία, 4030), from peri, “around,” and kephale, “a head,” is used figuratively in Eph. 6:17, with reference to salvation, and 1 Thess. 5:8, where it is described as “the hope of salvation.” The head is not to be regarded here as standing for the seat of the intellect; the word is not so used elsewhere in Scripture. In Eph. 6:17 salvation is a present experience of the Lord’s deliverance of believers as those who are engaged in spiritual conflict; in 1 Thess. 5:8, the hope is that of the Lord’s return, which encourages the believer to resist the spirit of the age in which he lives.!
help, holpen
A. Nouns.
1. antilepsis or antilempsis (άντίληψις, 484) properly signifies “a laying hold of, an exchange” (anti, “in exchange,” or, in its local sense, “in front,” and lambano, “to take, lay hold of,” so as to support); then, “a help” (akin to B, No. 1); it is mentioned in 1 Cor. 12:28, as one of the ministrations in the local church, by way of rendering assistance, perhaps especially of “help” ministered to the weak and needy. So Theophylact defines the injunction in 1 Thess. 5:14, “support the weak”; cf. Acts 20:35; not official functionaries are in view in the term “helps,” but rather the functioning of those who, like the household of Stephanas, devote themselves to minister to the saints. Hort defines the ministration as “anything that would be done for poor or weak or outcast brethren.”!
2. boetheia (βοήθεια, 996), from boe, “a shout,” and theo, “to run,” denotes “help, succour,” Heb. 4:16, lit., “(grace) unto (timely) help”; in Acts 27:17, where the plural is used, the term is nautical, “frapping.”!
3. epikouria (έπικουρία, 1947) strictly denotes such aid as is rendered by an
epikouros, “an ally, an auxiliary”; Paul uses it in his testimony to Agrippa, “having therefore obtained the help that is from God,” Acts 26:22, RV.!
B. Verbs.
1. antilambano (άντιλαμβάνομαι, 482), lit., “to take instead of, or in turn” (akin to A, No. 1), is used in the middle voice, and rendered “He hath holpen” in Luke 1:54; “to help,” RV, “to support,” kjv, in Acts 20:35; its other meaning, to partake of, is used of partaking of things, 1 Tim. 6:2, “that partake of,” for kjv, “partakers of.” See partake, support.!
2. sullambano (συλλαμβάνω, 4815), “to assist, take part with” (sun, “with,” and
lambano), is used, in the middle voice, of rendering help in what others are doing, Luke 5:7, of bringing in a catch of fish; in Phil. 4:3, in an appeal to Synzygus (“yokefellow”) to help Euodia and Syntyche (v. 2). See catch, conceive.
3. sunanti ambano (συναντιλαμβάνομαι, 4878) signifies “to lake hold with at the
side for assistance” (sun, “with,” and No. 1); hence, “to take a share in, help in bearing, to help in general.” It is used, in the middle voice in Martha’s request to the Lord to bid her sister help her, Luke 10:40; and of the ministry of the Holy Spirit in helping our infirmities, Rom. 8:26.! In the Sept., Exod. 18:22; Num. 11:17; Ps. 89:21.
4. boetheo (βοηθέω, 997), “to come to the aid of anyone, to succour” (akin to A, No.
2), is used in Matt. 15:25; Mark 9:22, 24; Acts 16:9; 21:28; 2 Cor. 6:2, “did I succour”; Heb. 2:18, “to succour”; Rev. 12:16.!
5. sumballo (συμβάλλω, 4820), lit., “to throw together” (sun, “with,” ballo, “to throw”), is used in the middle voice in Acts 18:27, of helping or benefiting believers by discussion or ministry of the Word of God. See confer, encounter, make (war), meet, PONDER.
6. sunupourgeo (συνυπουργέω, 4943) denotes “to help together, join in helping, to serve with anyone as an underworker” (sun, “with,” hupourgeo, “to serve”; hupo, “under,” ergon, “work”); it is used in 2 Cor. 1:11.!
7. sunergeo (συνεργέω, 4903), “to help in work, to co-operate, be a co-worker,” is rendered “that helpeth with” in 1 Cor. 16:16. See work.
Note: Paristemi, “to place beside” (para, “by,” histemi, “to cause to stand”), “to stand by, be at hand,” is used of “standing up for help,” in Rom. 16:2, “that ye assist,” and 2 Tim. 4:17, “stood with.” See bring, come, commend, give, present, prove, provide,
SHEW, STAND, YIELD.
HELPER, FELLOW-HELPER
1. boethos (βοηθός, 998), an adjective, akin to A, No. 2, and B, No. 4, under help, signifying “helping,” is used as a noun in Heb. 13:6, of God as the helper of His saints.!
2. sunergos (συνεργός, 4904), an adjective, akin to B, No. 7, under HELP, “a fellow worker,” is translated “helper” in the kjv of Rom. 16:3, 9, RV, “fellow worker”; in 2 Cor. 1:24, kjv and RV, “helpers”; in 2 Cor. 8:23, kjv, “fellow helper,” RV, “fellow worker”; so the plural in 3 John 8: See companion, laborer, etc.
For HEM see border
HEN
ornis (ορνις, 3733), “a bird,” is used, in the NT, only of a “hen,” Matt. 23:37; Luke 13:34.!
HENCE
1. enthen (έντεύθεν, 1782v) is found in the best mss. in Matt. 17:20; Luke 16:26.!
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).
2. enteuthen (έντεύθεν, 1782), akin to No. 1, is used (a) of place, “hence,” or “from hence,” Luke 4:9; 13:31; John 2:16; 7:3; 14:31; 18:36; in John 19:18, “on either side (one),” lit., “hence and hence”; in Rev. 22:2, it is contrasted with ekeithen, “thence,” rv, “on this side ... on that” (kjv, “on either side”), lit. “hence ... thence”; (b) causal; Jas.
4:1, “(come they not) hence,” i.e., “owing to.”!
Notes: (1) For makran, “far hence,” in Acts 22:21, see far. (2) In Acts 1:5, the phrase “not many days hence” is, lit., “not after (meta) many days.”
HENCEFORTH (from, and negatives), HENCEFORWARD
Notes: (1) Positively, “henceforth” stands for the following: (a) ap> arti (i.e., apo arti), lit., “from now,” e.g., Matt. 26:64; Luke 22:69; John 13:19, RV, and kjv marg., “from henceforth”; Rev. 14:13 (where aparti is found as one word in the best mss.); (b) to loipon, lit., “(for) the remaining (time),” Heb. 10:13; tou loipou, Gal. 6:17; (c) apo tou
nun, lit., “from the now,” e.g., Luke 1:48; 5:10; 12:52; Acts 18:6; 2 Cor. 5:16 (1st part);
(2) negatively, “henceforth . not” (or “no more”) translates one or other of the negative adverbs ouketi and meketi, “no longer,” e.g., Acts 4:17, kjv, and rv, “henceforth (to no man)”; in the following the RV has “no longer” for the kjv, “henceforth” (with a negative), John 15:15; Rom. 6:6; 2 Cor. 5:15; Eph. 4:17; in 2 Cor. 5:16 (last part), RV,
“no more”; in Matt. 21:19 and Mark 11:14, “no (fruit ... ) henceforward”; kjv in the latter, “hereafter.” See hereafter.
For HER and HERSELF see the forms under he
HERB
1. lachanon (λάχανον, 3001) denotes “a garden herb, a vegetable” (from lachaino, “to dig”), in contrast to wild plants, Matt. 13:32; Mark 4:32; Luke 11:42; Rom. 14:2.!
2. botane (βοτάνή, 1008) denotes “grass, fodder, herbs” (from bosko, “to feed”; cf. Eng., “botany”), Heb. 6:7.!
HERD
agele (άγέλή, 34), from ago, “to lead,” is used, in the NT, only of swine, Matt. 8:30, 31, 32; Mark 5:11, 13; Luke 8:32, 33.!
HERE
1. hode (ωδε, 5602), an adverb signifying (a) “here” (of place), e.g., Matt. 12:6; Mark 9:1; used with the neuter plural of the article, Col. 4:9, “(all) things (that are done) here,” lit., “(all) the (things) here”; in Matt. 24:23, hode is used in both parts, hence the RV, “Lo, here (is the Christ, or) Here”; in Mark 13:21 hode is followed by ekei, “there.” The word is used metaphorically in the sense of “in this circumstance,” or connection, in 1 Cor. 4:2; Rev. 13:10, 18; 14:12; 17:9. See hither.
2. enthade (ένθάδε, 1759) has the same meanings as No. 1; “here” in Luke 24:41; Acts 16:28; 25:24. See hither (John 4:15, 16; Acts 25:17).!
3. autou (αύτου, 847), the genitive case of autos, “self,” signifies “just here” in Matt. 26:36. See there, No. 5.
HERE (to be, be present)
pareimi (πάρειμι, 3918), “to be by or beside or here” (para, “by,” and eimi, “to be”), is rendered “to have been here” in Acts 24:19. See come, present.
Note: For sumpareimi, “to be here present,” see present.
HEREAFTER
Notes: (1) This adverb translates the phrase meta tauta, lit., “after these things,” John 13:7; Rev. 1:19, and frequently in the Apocalypse, see 4:1 (twice); 7:9; 9:12; 15:5; 18:1; 19:1; 20:3, (2) For Matt. 26:64 and Luke 22:69 (kjv, “hereafter”) see henceforth; for Mark 11:14 see henceforward. (3) In John 14:30, ouk eti is rendered “no more” in the rv (kjv, “Hereafter ... not”). (4) In 1 Tim. 1:16, “hereafter” translates the verb mello, “to be about to.”
HEREBY
Notes: (1) This translates the phrase en touto, lit., “in this,” 1 Cor. 4:4; 1 John 2:3, 5; 3:16, 19, 24; 4:2, 13; 5:2 (rv, “hereby,” kjv, “by this”). (2) In 1 John 4:6, kjv, ek toutou, lit., “out of this,” i.e., in consequence of this, is rendered “hereby” (RV, “by this”).!
HEREIN
Note: This translates the phrase en touto, “in this,” in John 4:37; 9:30; 15:8; Acts 24:16; 2 Cor. 8:10; 1 John 4:9 (kjv, “in this”), 10, 17.!
HEREOF
Notes: (1) This translates the word haute, “this,” the feminine of houtos, “this,” in Matt. 9:26, lit., “this (fame),” kjv, and rv marg. (2) In Heb. 5:3, kjv, dia tauten, lit., “by reason of (dia) this” (i.e., this infirmity), is rendered “hereof”; the best texts have auten, rv, “thereof.”
HERESY
hairesis (αιρεσις, 139) denotes (a) “a choosing, choice” (from haireomai, “to choose”); then, “that which is chosen,” and hence, “an opinion,” especially a self-willed opinion, which is substituted for submission to the power of truth, and leads to division and the formation of sects, Gal. 5:20 (marg., “parties”); such erroneous opinions are frequently the outcome of personal preference or the prospect of advantage; see 2 Pet. 2:1, where “destructive” (rv) signifies leading to ruin; some assign even this to (b); in the papyri the prevalent meaning is “choice” (Moulton and Milligan, Vocab.); (b) “a sect”; this secondary meaning, resulting from (a), is the dominating significance in the NT, Acts 5:17; 15:5; 24:5, 14; 26:5; 28:22; “heresies” in 1 Cor. 11:19 (see marg.). See sect.!
HERETICAL
hairetikos (αιρετικός, 141), akin to the above, primarily denotes “capable of
choosing” (haireomai); hence, “causing division by a party spirit, factious,” Titus 3:10, rv, “heretical.”!
For HERETOFORE see sin, C, No. 2
HEREUNTO
Note: This translates the phrase eis touto, lit., “unto this,” in 1 Pet. 2:21.
For HEREWITH see trade, A, No. 2
HERITAGE
kleroo (κληρόω, 2820), primarily, “to cast lots” or “to choose by lot,” then, “to assign a portion,” is used in the passive voice in Eph. 1:11, “we were made a heritage,” RV (kjv, “we have obtained an inheritance”). The RV is in agreement with such OT passages as Deut. 4:20, “a people of inheritance”; 9:29; 32:9; Ps. 16:6. The meaning “were chosen by lot,” as in the Vulgate, and in 1 Sam. 14:41, indicating the freedom of election without human will (so Chrysostom and Augustine), is not suited to this passage.!
hew, hew down, hewn
A. Verbs.
1. ekkopto (έκκόπτω, 1581), “to cut out or down” (ek, “out of,” kopto, “to cut”) is rendered “to hew down,” of trees, Matt. 3:10; 7:19 (a similar testimony by John the Baptist and Christ); Luke 3:9. See cut, hinder.
2. latomeo (λατομέω, 2998) signifies “to hew out stones” (from latomos, “a stonecutter”; las, “a stone,” temno, “to cut”), and is used of the sepulchre which Joseph of Arimathaea had “hewn” out of a rock for himself, where the body of the Lord was buried, Matt. 27:60; Mark 15:46.!
B. Adjective.
laxeutos (λαξευτός, 2991) denotes “hewn in stone” (las, “a stone,” xeo, “to scrape”; cf. A, No. 2), is used of Christ’s tomb, in Luke 23:53.!
hide, hid, hidden
A. Verbs.
1. krupto (κρύπτω, 2928), “to cover, conceal, keep secret” (Eng., “crypt,” “cryptic,” etc.), is used (a) in its physical significance, e.g., Matt. 5:14; 13:44; 25:18 (some mss. have No. 2); (b) metaphorically, e.g., Matt. 11:25 (some mss. have No. 2 here); 13:35,
RV, “(things) hidden”; kjv, “(things) which have been kept secret”; Luke 18:34; 19:42; John 19:38, “secretly.” See secret.
2. apokrupto (άποκρύπτω, 613), “to conceal from, to keep secret” (apo, “from,” and No. 1), is used metaphorically, in Luke 10:21, of truths “hidden” from the wise and prudent and revealed to babes; 1 Cor. 2:7, of God’s wisdom; Eph. 3:9, of the mystery of the unsearchable riches of Christ, revealed through the gospel Col. 1:26, of the mystery associated with the preceding.!
3. enkrupto (έγκρύπτω, 1470), “to hide in anything” (en, “in,” and No. 1), is used in Matt. 13:33, of leaven “hidden” in meal.!
4. perikrupto (περικρύπτω, 4032) signifies “to hide by placing something around, to
conceal entirely, to keep hidden” (peri, “around,” used intensively, and No. 1), Luke 1:24.!
5. kalupto (καλύπτω, 2572) signifies “to cover, conceal,” so that no trace of it can be seen (hence somewhat distinct from No. 1): it is not translated “to hide” in the RV; in 2 Cor. 4:3 it is rendered “veiled,” suitably continuing the subject of 3:13-18; in Jas. 5:20, “shall hide,” kjv (rv, “shall cover”). See cover.
6. parakalupto (παρακαλύπτω, 3871), lit., “to cover with a veil,” kjv, “hid,” in Luke 9:45, “it was veiled from them”; see conceal.!
7. lanthano (λανθάνω, 2990), “to escape notice, to be hidden from,” is rendered “(could not) be hid” in Mark 7:24, of Christ; “was (not) hid,” Luke 8:47, of the woman with the issue of blood; “is hidden,” Acts 26:26, of the facts concerning Christ; the sentence might be rendered “none of these things has escaped the king’s notice.” See FORGET, UNAWARES.
B. Adjectives.
1. kruptos (κρυπτός, 2927), akin to A, No. 1, “hidden, secret,” is translated “hid” in Matt. 10:26; Mark 4:22; Luke 8:17, RV, for kjv, “secret”; 12:2 (last part); in 1 Cor. 4:5, “hidden (things of darkness)”; 2 Cor. 4:2, “hidden (things of shame)”; 1 Pet. 3:4, “hidden (man of the heart).” See inwardly, secret.
2. apokruphos (άπόκρυφος, 614), “hidden away from” (corresponding to A, No. 2; cf Eng., “apocryphal”), is translated, “made (kjv, kept) secret,” in Mark 4:22; in Luke 8:17, rv, “secret,” for kjv, “hid”; in Col. 2:3, rv, “hidden,” kjv, “hid.” See secret.!
HIGH (from on, most), HIGHLY
A. Adjectives.
1. hupselos (ύψηλός, 5308), “high, lofty,” is used (a) naturally, of mountains, Matt. 4:8; 17:1; Mark 9:2; Rev. 21:10; of a wall, Rev. 21:12; (b) figuratively, of the arm of God, Acts 13:17; of heaven, “on high,” plural, lit., “in high (places),” Heb. 1:3; (c) metaphorically, Luke 16:15, RV, “exalted” (kjv, “highly esteemed”); Rom. 11:20, in the best texts, “high-minded” [lit., “mind (not) high things”]; 12:16.!
2. hupsistos (ΰψιστος, 5310), “most high,” is a superlative degree, the positive not being in use; it is used of God in Luke 1:32, 35, 76; 6:35, in each of which the RV has “the most High,” for kjv, “the highest”, kjv and RV in Mark 5:7; Luke 8:28; Acts 7:48; 16:17; Heb. 7:1. See highest (below).
3. megas (μέγας, 3173), “great,” is translated “high” in John 19:31, of the Sabbath day at the Passover season; here the meaning is virtually equivalent to “holy.” See GREAT.
Note: In Heb. 10:21, the RV rightly has “a great (priest),” kjv, “high.” For “high places,” Eph. 6:12, kjv, see heavenly, B, No. 2.
B. Nouns.
1. hupsos (ΰψος, 5311), “height,” is used with ex (ek) “from,” in the phrase “on high,” Luke 1:78; 24:49; with eis, “in” or “into,” Eph. 4:8. See estate, height, No. 1.
2. hupsoma (ΰψωμα, 5313), “high thing,” 2 Cor. 10:5; in Rom. 8:39, “height.” See height, No 2.!
C. Adverb.
ano (ανω, 507), “above, upward,” is used in Phil. 3:14, of the “high calling of God in Christ Jesus,” the prize of which is set before believers as their goal, lit., “calling upward” (rv, marg.), a preferable rendering to “heavenly calling.” See above.
HIGHER
A. Adverb.
1. anoteron (άνώτερος, 51112), the neuter of anoteros, “higher,” the comparative of ano (see C, under HIGH), is used as an adverb of place in Luke 14:10; for the meaning “above,” in Heb. 10:8, see above.!
B. Verb.
huperecho (ύπερέχω, 5242), lit., “to hold over anything,” as being superior, is used metaphorically in Rom. 13:1, of rulers, as the “higher” powers; cf. 1 Pet. 2:13, “supreme.” See better, excellency, pass, supreme.
highest
hupsistos (ΰψιστος, 5310) is used in the plural in the phrase “in the highest,” i.e., in the “highest” regions, the abode of God, Matt. 21:9; Mark 11:10; Luke omits the article, Luke 2:14; 19:38; for its use as a title of God, see high, A, No. 2.
For HIGHLY see displease, exalt, exceeding, favor, think
high-minded
1. tuphoo (τυφόω, 5187) properly means “to wrap in smoke” (from tuphos, “smoke”; metaphorically, for “conceit”); it is used in the passive voice, metaphorically in 1 Tim. 3:6, “puffed up,” RV (kjv, “lifted up with pride”); so 6:4, kjv, “proud,” and 2 Tim. 3:4,
kjv, “highminded.” See proud, puff (up).! Cf. tuphomai, “to smoke,” Matt. 12:20,! and tuphonikos, “tempestuous” (with anemos, “wind,” understood), Acts 27:14.!
2. hupselophroneo (ύψηλοφρονέω, 5309), “to be highminded,” is used in 1 Tim. 6:17.!
highway, highwayside
hodos (οδός, 3598), “a way, path, road,” is rendered “highways” in Matt. 22:10; Luke 14:23; in Mark 10:46, RV, “way side,” kjv, “highway side”; in Matt. 22:9, the word is used with diexodoi (“ways out through”), and the phrase is rightly rendered in the rv, “the partings of the highways” (i.e., the crossroads), kjv, “the highways.” See way.
HILL
1. oros (ορος, 3735), “a hill or mountain,” is translated “hill” in Matt. 5:14; Luke 4:29; “mountain” in Luke 9:37, RV, kjv, “hill” (of the mount of transfiguration) as in v. 28. See mountain.
2. oreinos (ορεινός, 3714), an adjective meaning “mountainous, hilly,” is used in the feminine, oreine, as a noun, and rendered “hill country” in Luke 1:39, 65. See country.!
3. bounos (βουνός, 1015), “a mound, heap, height,” is translated “hill” in Luke 3:5, “hills” in 23:30.!
Note: In Acts 17:22, kjv, pagos is translated “hill.” “The Areopagus,” RV, stands for the council (not hill) held near by.
For HIM and HIMSELF see he
HINDER, HINDRANCE
A. Verbs.
1. enkopto (έγκόπτω, 1465), lit., “to cut into” (en, “in,” kopto, “to cut”), was used of “impeding” persons by breaking up the road, or by placing an obstacle sharply in the path; hence, metaphorically, of “detaining” a person unnecessarily, Acts 24:4, of “hindrances” in the way of reaching others, Rom. 15:22; or returning to them, 1 Thess.
2:18; of “hindering” progress in the Christian life, Gal. 5:7 (anakopto in some mss.), where the significance virtually is “who broke up the road along which you were travelling so well?”; of “hindrances” to the prayers of husband and wife, through low
standards of marital conduct, 1 Pet. 3:7 (ekkopto, “to cut out, repulse,” in some mss.).!
2. koluo (κωλύω, 2967), “to hinder, forbid, restrain,” is translated “to hinder” in Luke 11:52; Acts 8:36; Rom. 1:13, rv (kjv, “was let”); Heb. 7:23, rv (kjv, “were not suffered”). See forbid.
3. diakoluo (διακωλύω, 1254), a strengthened form of No. 2, “to hinder thoroughly,” is used in Matt. 3:14, of John the Baptist’s endeavor to “hinder” Christ from being baptized, kjv, “forbad,” rv, “would have hindered,” lit., “was hindering.”!
B. Noun.
enkope (έγκοπή, 1464), “a hindrance,” lit., “a cutting in,” akin to A, No. 1, with
corresponding significance, is used in 1 Cor. 9:12, with didomi, “to give,” RV, “(that) we may cause (no) hindrance,” kjv, “(lest) we should hinder.”!
For HINDER (part) see stern
HIRE, HIRED
A. Noun.
misthos (μισθός, 3408) denotes (a) “wages, hire,” Matt. 20:8; Luke 10:7; Jas. 5:4; in 1 Tim. 5:18; 2 Pet. 2:13; Jude 11, RV, “hire” (kjv, “reward”); in 2 Pet. 2:15, RV, “hire”
(kjv, “wages”). See reward.
B. Verb.
misthoo (μισθόω, 3409), “to let out for hire,” is used in the middle voice, signifying “to hire, to engage the services of anyone by contract,” Matt. 20:1, 7.!
Note: In v. 9 there is no word for “hired” in the original.
HIRED HOUSE
misthoma (μίσθώμα, 3410), akin to A and B, above, primarily denotes “a hire,” as in the Sept. of Deut. 23:18; Prov. 19:13; Ezek. 16:31, 34, 41, etc.; in the NT, it is used of “a hired dwelling,” Acts 28:30.!
HIRED SERVANT, HIRELING
1. misthotos (μισθώτός, 3411), an adjective denoting “hired,” is used as a noun, signifying “one who is hired,” “hired servants,” Mark 1:20; “hireling,” John 10:12, 13; here, it expresses, not only one who has no real interest in his duty (that may or may not
be present in its use in Mark 1:20, and in misthios, No. 2), but one who is unfaithful in the discharge of it; that sense attaches always to the word rendered “hireling.”!
2. misthios (μίσθιος, 3407), an adjective, akin to No. 1, and similarly signifying “a hired servant,” is used in Luke 15:17, 19 (in some texts, v. 21).!
HIS, HIS OWN
Note: These translate (a) forms of pronouns under HE, No. 1 (a frequent use: in 1 Pet. 2:24, “His own self”); the form autou, “his,” becomes emphatic when placed between the article and the noun, e.g., 1 Thess. 2:19; Titus 3:5; Heb. 2:4; also under HE, No. 3 (in which “his” is emphasized), e.g., John 5:47; 9:28; 1 Cor. 10:28; 2 Cor. 8:9; 2 Tim. 2:26;
Titus 3:7; 2 Pet. 1:16; (b) heautou, “of himself, his own”; the RV rightly puts “his own,” for the kjv, “his,” in Luke 11:21; 14:26; Rom. 4:19; 5:8, “His own (love)”; 1 Cor. 7:37; Gal. 6:8; Eph. 5:28, 33; 1 Thess. 2:11, 12; 4:4; in Rev. 10:7 the change has not been made; it should read “his own servants”; (c) idios, “one’s own,” “his own,” in the RV, in Matt. 22:5; John 5:18; 2 Pet. 2:16; in Matt. 25:15, it is rendered “his several”; in John 19:27, “his own home,” lit., “his own things”; in 1 Tim. 6:15, RV, “its own (times),” referring to the future appearing of Christ; in Heb. 4:10 (end of verse), both kjv and RV have “his,” where it should be “his own”; so in Acts 24:23, for kjv and RV, “his”; in 1 Cor. 7:7, RV, “his own,” kjv, “his proper”; (d) in Acts 17:28, the genitive case of the definite article, “His (offspring),” lit., “of the” (i.e., the one referred to, namely, God).
HITHER
1. hode (ωδε, 5602), primarily an adverb of manner then, of place, (a) of “motion” or “direction towards a place,” e.g., Matt. 8:29; Mark 11:3; Luke 9:41; John 6:25; (b) of “position”; see here, place
2. enthade (ένθάδε, 1759) has the same meaning as No. 1; “hither,” John 4:15, 16; Acts 17:6; 25:17. See here.
Note: For deuro, “come hither,” see come, and hitherto, Note (2).
HITHERTO
Notes: (1) The phrase heos arti, “until now,” is rendered “hitherto” in John 16:24, kjv, and rv; in 5:17, RV, “even until now,” which more definitely expresses the meaning than the kjv, “hitherto”; the rest of the Father and the Son having been broken by man’s sin, they were engaged in the accomplishment of their counsels of grace with a view to
redemption. (2) The phrase achri tou deuro, lit., “until the hither,” or “the present,” is used of time in Rom. 1:13, “hitherto.” (3) In 1 Cor. 3:2, kjv, oupo, “not yet,” is translated “hitherto ... not,” RV, “not yet.”
HOISE UP, HOIST UP
1. airo (αίρω, 142), “to raise,” is used of “hoisting up” a skiff, or little boat, before undergirding the ship, Acts 27:17, RV, “had hoisted up,” for kjv, “had taken up.” See AWAY, TAKE.
2. epairo (έπαίρω, 1869), “to raise up” (epi, “up,” and No. 1), is used of “hoisting up” the foresail of a vessel, Acts 27:40, rv, “hoisting up.” See exalt, lift.
HOLD (Noun)
1. teresis (τήρησις, 5084), translated “hold” in Acts 4:3, kjv, “prison” in 5:18 (rv, “ward”), signifies (a) “a watching, guarding”; hence, “imprisonment, ward” (from tereo, “to watch, keep”); the rv, has “ward” in both places; (b) “a keeping,” as of commandments, 1 Cor. 7:19. See keeping, ward.!
2. phulake (φυλακή, 5438), “a guarding” or “guard” (akin to phulasso, “to guard or watch”), also denotes “a prison, a hold,” Rev. 18:2 (twice), RV, “hold” in both places, kjv, “cage,” in the second (rv, marg., “prison,” in both). See cage, imprisonment, prison
HOLD (down, fast, forth, on, to, up), HELD, HOLDEN, (take) HOLD
1. echo (εχω, 2192), “to have or hold,” is used of mental conception, “to consider, account,” e.g., Matt. 21:26; of “steadfast adherence to faith, or the faith,” e.g., 1 Tim.
1:19; 3:9; 2 Tim. 1:13. See have.
2. katecho (κατέχω, 2722), “to hold firmly, hold fast” (kata, “down,” and No. 1), is rendered “hold fast” in 1 Cor. 11:2, RV (kjv, “keep”); 1 Thess. 5:21; Heb. 3:6, 14 (rv); 10:23; “hold down,” Rom. 1:18, RV, of unrighteous men who restrain the spread of truth by their unrighteousness, or, as RV marg., “who hold the truth in (or with) unrighteousness,” contradicting their profession by their conduct (cf. 2:15, RV); in Rom. 7:6, rv, “holden,” kjv, “held,” of the Law as that which had “held” in bondage those who through faith in Christ were made dead to it as a means of life. See keep, make (toward), POSSESS, RESTRAIN, RETAIN, SEIZE, STAY, TAKE.
3. antecho (άντέχομαι, 472), anti, “against, or to,” and No. 1, signifies in the middle voice, (a) “to hold firmly to, cleave to,” of “holding” or cleaving to a person, Matt. 6:24; Luke 16:13; of “holding” to the faithful word, Titus 1:9, RV, kjv, “holding fast”; (b) “to support,” 1 Thess. 5:14 (the weak). See support.!
4. sunecho (συνέχω, 4912), sun, “with,” intensive, and No. 1, is used of “holding” a prisoner, in Luke 22:63. See constrain, keep, press, stop, strait, straitened, take.
5. epecho (έπέχω, 1907) is used in Phil. 2:16, of “holding” forth the word of life (epi, “forth,” and No. 1). See (give) heed, (take) heed, mark, stay.
6. krateo (κρατέω, 2902), “to be strong, mighty, to prevail,” (1) is most frequently rendered “to lay or take hold on” (a) literally, e.g., Matt. 12:11; 14:3; 18:28 and 21:46, RV (kjv, “laid hands on”); 22:6, rv (kjv, “took”); 26:55, kjv (rv, “took); 28:9, rv, “took hold of” (kjv, “held by”); Mark 3:21; 6:17; 12:12; 14:51; Act 24:6, RV (kjv, “took”);
Rev. 20:2; (b) metaphorically, of “laying hold of the hope of the Lord’s return,” Heb. 6:18; (2) also signifies “to hold” or “hold fast,” i.e., firmly, (a), literally, Matt. 26:48, kjv (rv, “take”); Acts 3:11; Rev. 2:1; (b) metaphorically, of “holding fast a tradition or teaching,” in an evil sense, Mark 7:3, 4, 8; Rev. 2:14, 15; in a good sense, 2 Thess. 2:15; Rev. 2:25; 3:11; of “holding” Christ, i.e., practically apprehending Him, as the head of His church, Col. 2:19; a confession, Heb. 4:14; the name of Christ, i.e., abiding by all that His name implies, Rev. 2:13; of restraint, Luke 24:16, “(their eyes) were holden”; of the winds, Rev. 7:1; of the impossibility of Christ’s being “holden” of death, Acts 2:24. See KEEP, RETAIN (of sins), TAKE.
7. epilambano (έπιλαμβάνομαι, 1949), “to lay hold of, to take hold of’ (epi, “upon,” lambano, “to take”), with a special purpose, always in the middle voice, is so translated in Luke 20:20, 26, of taking “hold” of Christ’s words; in 23:26 and Acts 21:33, RV, of laying “hold” of persons; in 1 Tim. 6:12, 19, of laying “hold” on eternal life, i.e., practically appropriating all the benefits, privileges and responsibilities involved in the possession of it; in Heb. 2:16, rv “He taketh hold” (kjv “took on”) perhaps to be viewed in connection with “deliver” (v. 15) and “succor” (v. 18). See apprehend catch, take.
8. tereo (τηρέω, 5083), akin to A, No. 1, under HOLD (Noun), “to watch over, keep, give heed to, observe,” is rendered “hold fast” in Rev. 3:3, kjv (rv, “keep”). See keep, OBSERVE, RESERVE, WATCH
9. eimi (είμί, 1510), “to be,” is used in the imperfect tense, with the preposition, sun, “with,” in the idiomatic phrase “held with,” in Acts 14:4, lit., “were with.”
Notes: (1) In Rom. 14:4, histemi, “to cause to stand,” in the passive voice, “to be made to stand,” is used in both forms, the latter in the first part, RV, “he shall be made to stand” (kjv, “he shall be holden up”), the active voice in the second part, kjv, and rv, “to make stand.” (2) In Matt. 12:14, rv, lambano, “to take,” is translated “took (counsel),”
kjv, “held (a council).” (3) In Mark 15:1, some mss. have the verbpoieo, “to make,” rendered “held (a consultation)”; the most authentic have hetoimazo, “to prepare,” also translated “held.”
HOLE
1. pholeos (φωλεός, 5454), “a lair, burrow, den or hole,” is used of foxes in Matt. 8:20 and Luke 9:58.!
2. ope (οπη, 3692) is translated “holes” in Heb. 11:38, rv, kjv “caves.” See cave, opening.
holiness, holy, holily
A. Nouns.
1. hagiasmos (αγιασμός, 38), translated “holiness” in the kjv of Rom. 6:19, 22; 1 Thess. 4:7; 1 Tim. 2:15; Heb. 12:14, is always rendered “sanctification” in the RV. It signifies (a) separation to God, 1 Cor. 1:30; 2 Thess. 2:13; 1 Pet. 1:2; (b) the resultant state, the conduct befitting those so separated, 1 Thess. 4:3, 4, 7, and the four other places mentioned above. “Sanctification” is thus the state predetermined by God for believers, into which in grace He calls them, and in which they begin their Christian course and so pursue it. Hence they are called “saints” (hagioi). See sanctification.!
Note: The corresponding verb hagiazo denotes “to set apart to God.” See hallow, sanctify.
2. hagiosune (άγιωσύνη, 42) denotes the manifestation of the quality of “holiness” in personal conduct; (a) it is used in Rom. 1:4, of the absolute “holiness” of Christ in the days of His flesh, which distinguished Him from all merely human beings; this (which is indicated in the phrase “the spirit of holiness”) and (in vindication of it) His resurrection from the dead, marked Him out as (He was “declared to be”) the Son of God; (b) believers are to be “perfecting holiness in the fear of God,” 2 Cor. 7:1, i.e., bringing “holiness” to its predestined end, whereby (c) they may be found “unblameable in holiness” in the Parousia of Christ, 1 Thess. 3:13.!
“In each place character is in view, perfect in the case of the Lord jesus, growing toward perfection in the case of the Christian. Here the exercise of love is declared to be the means God uses to develop likeness to Christ in His children. The sentence may be paraphrased thus: — The Lord enable you more and more to spend your lives in the interests of others, in order that He may so establish you in Christian character now, that you may be vindicated from every charge that might possibly be brought against you at the Judgment-seat of Christ;’ cf. 1 John 4:16, 17.”*
3. hagiotes (άγιότης, 41), “sanctity,” the abstract quality of “holiness,” is used (a) of God, Heb. 12:10; (b) of the manifestation of it in the conduct of the apostle Paul and his fellowlaborers, 2 Cor. 1:12 (in the best mss., for haplotes).!
4. hosiotes (οσιότης, 3742) is to be distinguished from No. 3, as denoting that quality of “holiness” which is manifested in those who have regard equally to grace and truth; it involves a right relation to God; it is used in Luke 1:75 and Eph. 4:24, and in each place is associated with righteousness.!
Notes: (1) In Acts 3:12, the kjv translates eusebeia, by “holiness,” rv, “godliness,” as everywhere, the true meaning of the word. See godliness. (2) In Titus 2:3, kjv, hieroprepes, which denotes “suited to a sacred character, reverent,” is rendered “as becometh holiness,” rv, “reverent.” See reverent.!
B. Adjectives.
1. hagios (άγιος, 40), akin to A, Nos. 1 and 2, which are from the same root as hagnos (found in ha o, “to venerate”), fundamentally signifies “separated” (among the Greeks, dedicated to the gods), and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred.
(a) It is predicated of God (as the absolutely “Holy” one, in His purity, majesty and glory): of the Father, e.g., Luke 1:49; John 17:11; 1 Pet. 1:15, 16; Rev. 4:8; 6:10; of the Son, e.g., Luke 1:35; Acts 3:14; 4:27, 30; 1 John 2:20; of the Spirit, e.g., Matt. 1:18 and frequently in all the Gospels, Acts, Romans, 1 and 2 Cor., Eph., 1 Thess.; also in 2 Tim. 1:14; Titus 3:5; 1 Pet. 1:12; 2 Pet. 1:21; Jude 20.
(b) It is used of men and things (see below) in so far as they are devoted to God. Indeed the quality, as attributed to God, is often presented in a way which involves divine demands upon the conduct of believers. These are called hagioi, “saints,” i.e., “sanctified” or “holy” ones.
This sainthood is not an attainment, it is a state into which God in grace calls men; yet believers are called to sanctify themselves (consistently with their calling, 2 Tim. 1:9), cleansing themselves from all defilement, forsaking sin, living a “holy” manner of life, 1 Pet. 1:15; 2 Pet. 3:11, and experiencing fellowship with God in His holiness. The saints are thus figuratively spoken of as “a holy temple”, 1 Cor. 3:17 (a local church); Eph. 2:21 (the whole Church), cp. 5:27; “a holy priesthood,” 1 Pet. 2:5; “a holy nation,” 2:9.
“It is evident that hagios and its kindred words ... express something more and higher than hieros, sacred, outwardly associated with God; . something more than semnos, worthy, honorable; something more than hagnos, pure, free from defilement. Hagios is ... more comprehensive.. It is characteristically godlikeness” (G. B. Stevens, in Hastings’ Bib. Dic.).
The adjective is also used of the outer part of the tabernacle, Heb. 9:2 (rv, “the holy place”); of the inner sanctuary, 9:3, RV, “the Holy of Holies”; 9:4, “a holy place,” RV; v. 25 (plural), of the presence of God in heaven, where there are not two compartments as in the tabernacle, all being “the holy place”; 9:8, 12 (neuter plural); 10:19, “the holy place,” rv (kjv, “the holiest,” neut. plural), see sanctuary; of the city of Jerusalem. Rev. 11:2; its temple, Acts 6:13; of the faith. Jude 20; of the greetings of saints, 1 Cor. 16:20; of angels, e.g., Mark 8:38; of apostles and prophets, Eph. 3:5; of the future heavenly Jerusalem, Rev. 21:2, 10; 22:19.
2. hosios (οσιος, 3741), akin to A, No. 4, signifies “religiously right, holy,” as opposed to what is unrighteous or polluted. It is commonly associated with righteousness (see A, No. 4). It is used “of God, Rev. 15:4; 16:5; and of the body of the Lord Jesus, Acts 2:27; 13:35, citations from Ps. 16:10, Sept.; Heb. 7:26; and of certain promises made to David, which could be fulfilled only in the resurrection of the Lord Jesus, Acts 13:34. In 1 Tim. 2:8 and Titus 1:8, it is used of the character of Christians.. In the Sept., hosios frequently represents the Hebrew word chasid, which varies in meaning between ‘holy’ and ‘gracious,’ or ‘merciful;’ cf. Ps. 16:10 with 145:17.”*
Notes: (1) For Acts 13:34, see the RV and the kjv marg.; the RV in Rev. 16:5, “Thou Holy One,” translates the most authentic mss. (kjv “and shalt be”). (2) For hieros (see No. 1), subserving a sacred purpose, translated “holy” in 2 Tim. 3:15, kjv (of the Scriptures), see sacred.
C. Adverb.
hosios (οσίως, 3743), akin to A, No. 4, and B, No. 2, “holily,” i.e., pure from evil conduct, and observant of God’s will, is used in 1 Thess. 2:10, of the conduct of the apostle and his fellow missionaries.!
D. Verb.
hagiazo (άγιάζώ, 37), “to hallow, sanctify,” in the passive voice, “to be made holy, be sanctified,” is translated “let him be made holy” in Rev. 22:11, the aorist or point tense expressing the definiteness and completeness of the divine act; elsewhere it is rendered by the verb “to sanctify.” See hallow, sanctify.
For HOLY GHOST see under spirit and holy, B, No. 1 (a)
HOLYDAY
heorte (έορτη, 1859) denotes “a feast, festival”; it is translated “a holy day” in the kjv of Col. 2:16; rv, “a feast day.” See feast.
HOME, AT HOME (to be; workers)
A. Noun and Phrases.
1. oikos (οικος, 3624), “a house, dwelling,” is used (a) with the preposition eis,
“unto,” with the meaning “to home,” lit., “to a house,” in Mark 8:3, RV, “to (their) home,” kjv, “to (their own) houses”; so 8:26, “to (his) home”; Luke 15:6, “home,” lit., “into the
house”; (b) with the preposition en, “in,” 1 Cor. 11:34, “(let him eat) at home”; 14:35,
“(let them ask ... ) at home”; (c) with the preposition kata, “down,” Acts 2:46,
“(breaking bread) at home,” RV (kjv, “from house to house”); so in 5:42 (kjv, “in every house”).
Notes: (1) In Mark 3:19, the kjv and RV marg., have “home,” for the text “to a house”; the latter seems the more probable. See house. (2) In 1 Tim. 5:4, the phrase ton
idion oikon, is rendered “at home,” of the necessity that children should show piety there; RV, “towards their own family,” the house being put by metonymy for the family.
2. The neuter plural of idios, “one’s own,” with the article, preceded by eis, “unto,” lit., “unto one’s own (things),” is translated “home” in Acts 21:6; in John 19:27, “unto his own home” (“home” being italicized).
Note: In John 16:32, this phrase is rendered “to his own” (of the predicted scattering of the disciples), kjv marg., “his own home”; cf. John 1:11, “His own things,” RV, marg. (i.e., “His possessions”).
For oikia in Matt. 8:6, kjv, “at home,” see house.
3. In Luke 24:12 the reflexive pronoun hauton (in some mss. heauton), preceded by
pros, to, is rendered “to his home,” RV (lit., “to himself’), of the departure of Peter from the Lord’s tomb; in John 20:10, the same construction is used, in the plural, of Peter and John on the same occasion, and rendered “unto their own home.”
B. Adjective.
oikourgos (οικουρός, 3626), “working at home” (oikos, and a root of ergon, “work”), is used in Titus 2:5, “workers at home,” RV, in the injunction given to elder women regarding the training of the young women. Some mss. have oikouros, “watching” or
“keeping the home” (oikos, and ouros, “a keeper”), kjv, “keepers at home.”!
C. Verb.
endemeo (ένδημέω, 1736), lit., “to be among one’s people” (en, “in,” demos,
“people”; endemos, “one who is in his own place or land”), is used metaphorically of the life on earth of believers, 2 Cor. 5:6, “at home (in the body)”; in v. 8 of the life in Heaven of the spirits of believers, after their decease, “at home (with the Lord),” rv (kjv, “present”); in v. 9, “at home” (kjv, “present”) refers again to the life on earth. In each verse the verb is contrasted with ekdemeo, “to be away from home, to be absent”; in v. 6, “we are absent,” i.e., away from “home” (from the Lord); in v. 8, “to be absent” (i.e., away from the “home” of the body); so in v. 9, “absent.” The implication in being “at home with the Lord” after death is a testimony against the doctrine of the unconsciousness of the spirit, when freed from the natural body.!
HONEST, HONESTLY, HONESTY
A. Adjectives.
1. kalos (καλός, 2570), “good, admirable, becoming,” has also the ethical meaning of what is “fair, right, honorable, of such conduct as deserves esteem”; it is translated “honest” [cf. Latin honestus (from honos, “honor”)], which has the same double meaning as “honest” in the kjv, namely, regarded with honor, honorable, and bringing honor, becoming; in Luke 8:15 (kjv, and rv), “an honest and good (agathos) heart”; Rom. 12:17; 2 Cor. 8:21 and 13:7, RV, “honorable” (kjv, “honest”), of things which are regarded with esteem; in 1 Pet. 2:12, of behavior, RV, “seemly,” kjv, “honest” (i.e., becoming). See good.
Note: In Titus 3:14, the RV and kjv margins give what is probably the accurate meaning, “(to profess) honest occupations” (kjv, “trades”); in the texts “(to maintain) good works.”
2. semnos (σεμνός, 4586), “august, venerable,” is rendered “honest” in Phil. 4:8, kjv (marg., “venerable”), RV, “honorable” (marg., “reverent”). Matthew Arnold suggests “nobly serious.” See grave.
Note: In Acts 6:3, “men of honest (rv, ‘good’) report” translates the passive voice of martureo, lit., “having had witness borne.”
B. Adverbs.
1. kalos (καλως, 2573), corresponding to A, No. 1, is used in Heb. 13:18, “honestly,”
i.e., honorably. See place, C, Note (4), well.
2. euschemonos (εύσχημόνως, 2156), “becomingly, decently,” is rendered “honestly” in Rom. 13:13, where it is set in contrast with the confusion of gentile social life, and in 1 Thess. 4:12, of the manner of life of believers as a witness to “them that are without”; in
1 Cor. 14:40, “decently,” in contrast with confusion in the churches. See decently.!
C. Noun.
semnotes (σεμνότης, 4587) denotes “gravity, dignified seriousness”; it is rendered “honesty” in the kjv of 1 Tim. 2:2, rv, “gravity.” See gravity.
HONEY
meli (μέλι, 3192) occurs with the adjective agrios, “wild,” in Matt. 3:4; Mark 1:6; in Rev. 10:9, 10, as an example of sweetness.! As “honey” is liable to ferment, it was precluded from offerings to God, Lev. 2:11. The liquid “honey” mentioned in Ps. 19:10 and Prov. 16:24 is regarded as the best; a cruse of it was part of the present brought to Ahijah by Jeroboam’s wife, 1 Kings 14:3.
HONEYCOMB
melissios (μελίσσιος, 3193), signifying “made by bees” from melissa, “a bee,” is found, with kerion, “a comb,” in some mss. in Luke 24:42.!
HONOR (Noun and Verb)
A. Nouns.
1. time (τιμη, 5092), primarily “a valuing,” hence, objectively, (a) “a price paid or received,” e.g., Matt. 27:6, 9; Acts 4:34; 5:2, 3; 7:16, RV, “price” (kjv, “sum”); 19:19; 1 Cor. 6:20; 7:23; (b) of “the preciousness of Christ” unto believers, 1 Pet. 2:7, RV, i.e., the honor and inestimable value of Christ as appropriated by believers, who are joined, as living stones, to Him the cornerstone; (c) in the sense of value, of human ordinances, valueless against the indulgence of the fiesh, or, perhaps of no value in attempts at asceticism, Col. 2:23 (see extended note under indulgence, No. 2); (d) “honor, esteem,” (1) used in ascriptions of worship to God, 1 Tim. 1:17; 6:16; Rev. 4:9, 11; 5:13; 7:12; to Christ, 5:12, 13; (2) bestowed upon Christ by the Father, Heb. 2:9; 2 Pet. 1:17; (3) bestowed upon man, Heb. 2:7; (4) bestowed upon Aaronic priests, Heb. 5:4; (5) to be the reward hereafter of “the proof of faith” on the part of tried saints, 1 Pet. 1:7, RV; (6) used of the believer who as a vessel is “meet for the Master’s use,” 2 Tim. 2:21; (7) to be the reward of patience in well-doing, Rom. 2:7, and of working good (a perfect life to which man cannot attain, so as to be justified before God thereby), 2:10; (8) to be given to all to whom it is due, Rom. 13:7 (see 1 Pet. 2:17, under B, No. 1); (9) as an advantage to be given by believers one to another instead of claiming it for self, Rom. 12:10; (10) to be given to elders that rule well (“double honor”), 1 Tim. 5:17 (here the meaning may be an honorarium); (11) to be given by servants to their master, 1 Tim. 6:1; (12) to be given to wives by husbands, 1 Pet. 3:7; (13) said of the husband’s use of the wife, in contrast to the exercise of the passion of lust, 1 Thess. 4:4 (some regard the “vessel” here as the believer’s body); (14) of that bestowed upon; parts of the body, 1 Cor. 12:23, 24; (15) of that which belongs to the builder of a house in contrast to the house itself, Heb. 3:3; (16) of that which is not enjoyed by a prophet in his own country, John 4:44; (17) of that bestowed by the inhabitants of Melita upon Paul and his fellow-passengers, in gratitude for his benefits of healing, Acts 28:10; (18) of the festive honor to be possessed by nations, and brought into the Holy City, the heavenly Jerusalem, Rev. 21:26 (in some mss., v. 24); (19) of honor bestowed upon things inanimate, a potters’ vessel, Rom. 9:21; 2 Tim. 2:20. See preciousness, price, sum, value.!
Note: For entimos, “in honor,” see honorable, No. 2.
2. doxa (δόξα, 1391), “glory,” is translated “honor” in the kjv of John 5:41, 44 (twice); 8:54; 2 Cor. 6:8, and Rev. 19:7; the RV keeps to the word “glory,” as the kjv everywhere else. See glory.
B. Verbs.
1. timao (τιμάω, 5091), “to honor” (akin to A, No. 1), is used of (a) valuing Christ at a price, Matt. 27:9, cf. A, No. 1, (a); (b) “honoring” a person: (1) the “honor” done by Christ to the Father, John 8:49; (2) “honor” bestowed by the Father upon him who serves Christ, John 12:26; (3) the duty of all to “honor” the Son equally with the Father, 5:23; (4) the duty of children to “honor” their parents, Matt. 15:4; 19:19; Mark 7:10; 10:19; Luke 18:20; Eph. 6:2; (5) the duty of Christians to “honor” the king, and all men, 1 Pet. 2:17; (6) the respect and material assistance to be given to widows “that are widows indeed,” 1 Tim. 5:3; (7) the “honor” done to Paul and his companions by the inhabitants of Melita, Acts 28:10; (8) mere lip profession of “honor” to God, Matt. 15:8: Mark 7:6.!
2. doxazo (δοξάζω, 1392), “to glorify” (from doxa, A, No. 2), is rendered “honor” and “honoreth” in the kjv of John 8:54; in 1 Cor. 12:26, however, in reference to the members of the body, both kjv and rv have “honored” (rv marg., “glorified”). Everywhere else it is translated by some form of the verb “to glorify,” “have glory,” or “be made glorious,” except in Rom. 11:13, “magnify,” kjv. See glorify.
honorable, without honor
1. endoxos (ενδοξος, 1741) denotes (a) “held in honor” (en, “in,” doxa, “honor”; cf. honor, A, No. 2), “of high repute,” 1 Cor. 4:10, kjv “(are) honorable,” rv, “(have) glory,” in contrast to atimos, “without honor” (see No. 6 below). See glorious, GORGEOUSLY.
2. entimos (εντιμος, 1784), lit., “in honor” (en, “in,” time, “honor”: see honor, A, No. 1), is used of the centurion’s servant in Luke 7:2. “dear” (rv marg., “precious ... or honorable”): of self-sacrificing servants of the Lord, said of Epaphroditus, Phil. 2:29, RV “(hold such) in honor” (kjv, “in reputation”; marg., “honor such”); of Christ, as a precious stone, 1 Pet. 2:4, 6 (rv marg., “honorable”). Cf. timios in 1:7, 19; see No. 4.!
The comparative degree, entimoteros, is used (in the best mss.) of degrees of honor attached to persons invited to a feast, a marriage feast, Luke 14:8, “a more honorable man.” See precious.!
3. euschemon (εύσχήμων, 2158) signifies “elegant, comely, of honorable position,” kjv, “honorable,” RV, “of honorable estate,” Mark 15:43; Acts 13:50; 17:12; for other renderings in 1 Cor. 7:35 and 12:24 see comely, B.
4. timios (τίμιος, 5093), “precious, valuable, honorable” (akin to time, “honor”; see No. 2), is used of marriage in Heb. 13:4, kjv, as a statement, “(marriage) is honorable (in all),” rv, as an exhortation, “let (marriage) be had in honor (among all).” See dear, PRECIOUS, REPUTATION.
5. kalos (καλός, 2570), “good, fair,” is translated “honorable” in Rom. 12:17; 2 Cor. 8:21; 13:7, rv (kjv, “honest”). See good, honest.
6. atimos (άτιμος, 820), without honor (a, negative, or privative, time, “honor”), “despised,” is translated “without honor” in Matt. 13:57; Mark 6:4; “dishonor” in 1 Cor. 4:10, rv (kjv, “despised”). See despise.
The comparative degree atimoteros is used in the best mss. in 1 Cor. 12:23, “less honorable.”!
Note: For semnos, honorable, Phil. 4:8, rv, see grave.
HOOK
ankistron (αγκιστρον, 44), “a fish-hook” (from ankos, “a bend”; Lat. angulus; Eng., “anchor” and “angle” are akin), is used in Matt. 17:27.! In the Sept., 2 Kings 19:28; Job 40:20; Isa. 19:8; Ezek. 32:3; Hab 1:15.!
HOPE (Noun and Verb), HOPE (for)
A. Noun.
elpis (έλπίς, 1680), in the NT, “favorable and confident expectation” (contrast the Sept. in Isa. 28:19, “an evil hope”). It has to do with the unseen and the future, Rom. 8:24, 25. “Hope” describes (a) the happy anticipation of good (the most frequent significance), e.g., Titus 1:2; 1 Pet. 1:21; (b) the ground upon which “hope” is based, Acts 16:19; Col. 1:27, “Christ in you the hope of glory”; (c) the object upon which the “hope” is fixed, e.g., 1 Tim. 1:1.
Various phrases are used with the word “hope,” in Paul’s epistles and speeches: (1) Acts 23:6, “the hope and resurrection of the dead”; this has been regarded as a hendiadys (one by means of two), i.e., the “hope” of the resurrection; but the kai, “and,” is epexegetic, defining the “hope,” namely, the resurrection; (2) Acts 26:6, 7, “the hope of the promise (i.e., the fulfillment of the promise) made unto the fathers”; (3) Gal. 5:5, “the hope of righteousness”; i.e., the believer’s complete conformity to God’s will, at the coming of Christ; (4) Col. 1:23, “the hope of the Gospel,” i.e., the “hope” of the fulfillment of all the promises presented in the gospel; cf. 1:5; (5) Rom. 5:2, “(the) hope of the glory of God,” i.e., as in Titus 2:13, “the blessed hope and appearing of the glory of our great God and Savior Jesus Christ”; cf. Col. 1:27; (6) 1 Thess. 5:8, “the hope of salvation,” i.e., of the rapture of believers, to take place at the opening of the Parousia of Christ; (7) Eph. 1:18, “the hope of His (God’s) calling,” i.e., the prospect before those who respond to His call in the gospel; (8) Eph. 4:4, “the hope of your calling,” the same as (7), but regarded from the point of view of the called; (9) Titus 1:2, and 3:7, “the hope of eternal life,” i.e., the full manifestation and realization of that life which is already the believer’s possession; (10) Acts 28:20, “the hope of Israel,” i.e., the expectation of the coming of the Messiah. See Notes on Galatians by Hogg and Vine, pp. 248, 249.
In Eph. 1:18; 2:12 and 4:4, the “hope” is objective. The objective and subjective use of the word need to be distinguished, in Rom. 15:4, e.g., the use is subjective.
In the NT three adjectives are descriptive of “hope”: “good,” 2 Thess. 2:16;
“blessed,” Titus 2:13; “living,” 1 Pet. 1:3. To these may be added Heb. 7:19, “a better hope,” i.e., additional to the commandment, which became disannulled (v. 18), a hope centered in a new priesthood.
In Rom. 15:13 God is spoken of as “the God of hope,” i.e., He is the author, not the subject, of it. “Hope” is a factor in salvation, Rom. 8:24; it finds its expression in endurance under trial, which is the effect of waiting for the coming of Christ, 1 Thess. 1:3; it is “an anchor of the soul,” staying it amidst the storms of this life, Heb. 6:18, 19; it is a purifying power, “every one that hath this hope set on Him (Christ) purifieth himself, even as He is pure,” 1 John 3:3, RV (the apostle John’s one mention of “hope”).
The phrase “fullness of hope,” Heb. 6:11, rv, expresses the completeness of its activity in the soul; cf. “fullness of faith,” 10:22, and “of understanding,” Col. 2:2 (rv, marg.).
B. Verbs.
1. elpizo (έλπίζώ, 1679), “to hope,” is not infrequently translated in the kjv, by the verb “to trust”; the rv adheres to some form of the verb “to hope,” e.g., John 5:45, “Moses, on whom ye have set your hope”; 2 Cor. 1:10, “on whom we have set our hope”; so in 1 Tim. 4:10; 5:5; 6:17; see also, e.g., Matt. 12:21; Luke 24:21; Rom. 15:12, 24.
The verb is followed by three prepositions: (1) eis, rendered “on” in John 5:45 (as above); the meaning is really “in” as in 1 Pet. 3:5, “who hoped in God”; the “hope” is thus said to be directed to, and to center in, a person; (2) epi, “on,” Rom. 15:12, “On Him shall the Gentiles hope,” rv; so 1 Tim. 4:10; 5:5 (in the best mss.); 6:17, rv; this expresses the ground upon which “hope” rests; (3) en, “in,” 1 Cor. 15:19, “we have hoped in Christ,” RV, more lit., “we are (men) that have hoped in Christ,” the preposition expresses that Christ is not simply the ground upon whom, but the sphere and element in whom, the “hope” is placed. The form of the verb (the perfect participle with the verb to be, lit., “are having hoped”) stresses the character of those who “hope,” more than the action; “hope” characterizes them, showing what sort of persons they are. See trust.
2. proelpizo (προελπίζώ, 4276), “to hope before” (pro, “before,” and No. 1), is found in Eph. 1:12.!
3. apelpizo (άπελπίζώ, 560), lit., “to hope from” (apo, and No, 1): see despair.
HORN
keras (κέρας, 2768), “a horn,” is used in the plural, as the symbol of strength, (a) in the apocalyptic visions; (1) on the head of the Lamb as symbolic of Christ, Rev. 5:6; (2) on the heads of beasts as symbolic of national potentates, Rev. 12:3; 13:1, 11; 17:3, 7, 12, 16 (cf. Dan. 7:8; 8:9; Zech. 1:18, etc.); (3) at the corners of the golden altar, Rev. 9:13 (cf. Exod. 30:2; the horns were of one piece with the altar, as in the case of the brazen altar, 27:2, and were emblematic of the efficacy of the ministry connected with it); (b) metaphorically, in the singular, “a horn of salvation,” Luke 1:69 (a frequent metaphor in the OT, e.g., Ps. 18:2; cf. 1 Sam. 2:10; Lam. 2:3).!
HORSE
hippos (ιππος, 2462), apart from the fifteen occurrences in the Apocalypse, occurs only in Jas. 3:3; in the Apocalypse “horses” are seen in visions in 6:2, 4, 5, 8; 9:7, 9, 17 (twice); 14:20; 19:11, 14, 19, 21; otherwise in 18:13; 19:18.!
HORSEMEN
1. hippeus (ίππεύς, 2460), “a horseman,” is used in the plural in Acts 23:23, 32.!
2. hippikos (ίππικόν, 2461**), an adjective signifying “of a horse” or “of horsemen, equestrian,” is used as a noun denoting “cavalry,” in Rev. 9:16, “horsemen,” numbering “twice ten thousand times ten thousand,” RV.!
HOSANNA
hosanna (ώσαννά, 5614), in the Hebrew, means “save, we pray.” The word seems to have become an utterance of praise rather than of prayer, though originally, probably, a cry for help. The people’s cry at the Lord’s triumphal entry into Jerusalem (Matt. 21:9, 15; Mark 11:9, 10; John 12:13) was taken from Ps. 118, which was recited at the Feast of Tabernacles (see feast) in the great Hallel (Psalms 113 to 118) in responses with the priest, accompanied by the waving of palm and willow branches. “The last day of the feast” was called “the great Hosanna”; the boughs also were called “hosannas.”!
HOSPITALITY
A. Noun.
philoxenia (φιλονεξία, 5381), “love of strangers” (philos, “loving,” xenos, “a stranger”), is used in Rom. 12:13; Heb. 13:2, lit. “(be not forgetful of) hospitality. See entertain, Note.!
B. Adjective.
philoxenos (φιλόξενος, 5382), “hospitable,” occurs in 1 Tim. 3:2; Titus 1:8; 1 Pet. 4:9.!
Note: For xenodocheo, 1 Tim. 5:10, see stranger, B.!
HOST (of guests)
1. xenos (ξένος, 3581), in addition to the meaning “stranger,” mentioned above under
A, denotes one or other of the parties bound by ties of hospitality, (a) “the guest” (not in the NT), (b) “the host,” Rom. 16:23.!
2. pandocheus (πανδοχεύς, 3830), lit., “one who receives all” (pas, “all,” dechomai, “to receive”), denotes “an innkeeper, host,” Luke 10:35.!
HOST (of angels, etc.)
stratia (στρατία, 4756), “an army,” is used of angels, Luke 2:13; of stars, Acts 7:42; some mss. have it instead of strateia, in 2 Cor. 10:4 (“warfare”).! Cf. strateuma, “an army.”
HOT
zestos (ζεστός, 2200), “boiling hot” (from zeo, “to boil, be hot, fervent”; cf. Eng., “zest”), is used, metaphorically, in Rev. 3:15, 16.!
HOUR
hora (ωρα, 5610), whence Lat., hora, Eng., “hour,” primarily denoted any time or period, expecially a season. In the NT it is used to denote (a) “a part of the day,” especially a twelfth part of day or night, an “hour,” e.g., Matt. 8:13; Acts 10:3, 9; 23:23; Rev. 9:15; in 1 Cor. 15:30, “every hour” stands for “all the time”; in some passages it expresses duration, e.g., Matt. 20:12; 26:40; Luke 22:59; inexactly, in such phrases as “for a season,” John 5:35; 2 Cor. 7:8; “for an hour,” Gal. 2:5; “for a short season,” 1 Thess. 2:17, RV (kjv, “for a short time,” lit., “for the time of an hour”); (b) “a period more or less extended,” e.g., 1 John 2:18, “it is the last hour,” rv; (C) “a definite point of time,” e.g., Matt. 26:45, “the hour is at hand”; Luke 1:10; 10:21; 14:17, lit., “at the hour of supper”; Acts 16:18; 22:13; Rev. 3:3; 11:13; 14:7; a point of time when an appointed action is to begin, Rev. 14:15; in Rom. 13:11, “it is high time,” lit., “it is already an hour,” indicating that a point of time has come later than would have been the case had responsibility been realized. In 1 Cor. 4:11, it indicates a point of time previous to which certain circumstances have existed.
Notes: (1) In 1 Cor. 8:7, kjv, “unto this hour,” the phrase in the original is simply,
“until now,” as rv (2) In Rev. 8:1, hemioron, “half an hour” (hemi, “half,” and hora), is used with hos, “about,” of a period of silence in Heaven after the opening of the 7th seal, a period corresponding to the time customarily spent in silent worship in the Temple during the burning of incense.!
HOUSE
A. Nouns.
1. oikos (οικος, 3624) denotes (a) “a house, a dwelling,” e.g., Matt. 9:6, 7; 11:8; it is used of the Tabernacle, as the House of God, Matt. 12:4, and the Temple similarly, e.g., Matt. 21:13; Luke 11:51, kjv, “temple,” RV, “sanctuary”; John 2:16, 17; called by the Lord “your house” in Matt. 23:38 and Luke 13:35 (some take this as the city of Jerusalem); metaphorically of Israel as God’s house, Heb. 3:2, 5, where “his house” is not Moses’, but God’s; of believers, similarly, v. 6, where Christ is spoken of as “over God’s House” (the word “own” is rightly omitted in the rv); Heb. 10:21; 1 Pet. 2:5; 4:17; of the body, Matt. 12:44; Luke 11:24; (b) by metonymy, of the members of a household or family, e.g., Luke 10:5; Acts 7:10; 11:14; 1 Tim. 3:4, 5, 12; 2 Tim. 1:16; 4:19, RV (kjv, “household”); Titus 1:11 (plural); of a local church, 1 Tim. 3:15; of the descendants of Jacob (Israel) and David, e.g., Matt. 10:6; Luke 1:27, 33; Acts 2:36; 7:42. See home, A, No. 1. Note (1), HOUSEHOLD.
2. oikia (οικία, 3614), is akin to No. 1, and used much in the same way; in Attic law oikos denoted the whole estate, oikia stood for the dwelling only; this distinction was largely lost in later Greek. In the NT it denotes (a) “a house, a dwelling,” e.g., Matt. 2:11; 5:15; 7:24-27; 2 Tim. 2:20; 2 John 10; it is not used of the Tabernacle or the Temple, as in the case of No. 1; (b) metaphorically, the heavenly abode, spoken of by the Lord as “My Father’s house,” John 14:2, the eternal dwelling place of believers; the body as the
dwelling place of the soul, 2 Cor. 5:1; similarly the resurrection body of believers (id.); property, e.g., Mark 12:40; by metonymy, the inhabitants of a house, a household, e.g., Matt. 12:25; John 4:53; 1 Cor. 16:15. See household.
B. Adverb.
panoikei (πανοικί, 3832) denotes “with all the house,” Acts 16:34, i.e., “the household.”!
Notes: (1) In 2 Cor. 5:2, oiketerion, “a habitation” (see rv) is translated “house” in the kjv, of the resurrection body (cf. oikia in the preceding verse; see above). (2) In 1 Tim. 5:13, “from house to house” is, lit., “the houses.” (3) For “in every house,” Acts 5:42 (cf. 2:46), see home. (4) For “them which are of the house,” 1 Cor. 1:11, kjv, see HOuSEHOLD.
For GOODMAN of the HOUSE see householder
For MASTER of the HOUSE see householder
HOUSEHOLD
A. Nouns.
1. oikos (οικος, 3624) is translated “household” in Acts 16:15; 1 Cor. 1:16; in the kjv of 2 Tim. 4:19 (rv, “house”). See house, No. 1.
2. oikia (οικία, 3614) is translated “household” in Phil. 4:22. See house, No. 2.
3. oiketeia (οικέτης, 3610d) denotes “a household of servants,” Matt. 24:45 (some mss. have No. 4 here).!
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).
4. therapeia (θεραπεία, 2322), “service, care, attention,” is also used in the collective sense of “a household,” in Luke 12:42 (see No. 3). See healing.
Notes: (1) In Rom. 16:10, 11, the phrase “those of the household” translates a
curtailed phrase in the original, lit., “the (persons) of (ek, ‘consisting of’) the (members of the household of).” (2) In 1 Cor. 1:11, “they which are of the household (kjv, house) of Chloe” is, lit., “the ... of Chloe,” the Eng. translation being necessary to express the idiom.
B. Adjectives.
1. oikeios (οικείος, 3609), akin to A, No. 1, primarily signifies “of, or belonging to, a house,” hence, “of persons, one’s household, or kindred,” as in 1 Tim. 5:8, RV, “household,” kjv “house,” marg., “kindred”; in Eph. 2:19, “the household of God” denotes the company of the redeemed; in Gal. 6:10, it is called “the household of the faith,” rv. In these two cases oikeios is used in the same sense as those mentioned under oikos (A, No. 1).!
2. oikiakos (οικιακός, 3615), from A, No. 2, denotes “belonging to one’s household, one’s own”; it is used in Matt. 10:25, 36.!
HOUSEHOLDER
A. Noun.
oikodespotes (οικοδεσπότης, 3617), “a master of a house” (oikos, “a house,”
despotes, “a master”), is rendered “master of the house” in Matt. 10:25; Luke 13:25, and 14:21, where the context shows that the authority of the “householder” is stressed; in Matt. 24:43 and Luke 12:39, the RV “master of the house” (kjv, “goodman of the house,” does not give the exact meaning); “householder” is the rendering in both versions in Matt. 13:27, 52; 20:1; 21:33; so the RV in 20:11 (for kjv, “goodman of the house”); both have “goodman of the house” in Mark 14:14; in Luke 22:11, “goodman.” See GOODMAN.!
B. Verb.
oikodespoteo (οικοδεσποτέω, 3616), corresponding to A, “to rule a house,” is used in 1 Tim. 5:14, RV, “rule the household” (kjv, “guide the house”).!
household-servant
oiketes (οικέτης, 3610), “a house-servant,” is translated “household-servants” in Acts 10:7; elsewhere, “servant” or “servants,” Luke 16:13; Rom. 14:4; 1 Pet. 2:18. See servant.!
housetop
doma (δωμα, 1430), akin to demo, “to build,” denotes a housetop. The housetop was flat, and guarded by a low parapet wall (see Deut. 22:8). It was much frequented and used for various purposes, e.g., for proclamations, Matt. 10:27; Luke 12:3; for prayer, Acts 10:9. The house was often built round a court, across the top of which cords were fixed from the parapet walls for supporting a covering from the heat. The housetop could be reached by stairs outside the building; the paralytic in Luke 5:19 could be let down into the court or area by rolling back the covering. External flight from the housetop in time or danger is enjoined in Matt. 24:17; Mark 13:15; Luke 17:31.!
For HOW and HOWBEIT, see f p. 1
For HOW GREAT see great, Nos. 4, 5, 6
HOWL
ololuzo (ολολύζω, 3649), an onomatopoeic verb (expressing its significance in its
sound), “to cry aloud” (the Sept. uses it to translate the Heb. ualal, e.g., Isa. 13:6; 15:3; Jer. 4:8; Ezek. 21:12; Lat., ululare, and Eng., howl are akin). was primarily used of crying aloud to the gods; it is found in Jas. 5:1 in an exhortation to the godless rich.!
HUMBLE (Adjective and Verb)
A. Adjectives.
1. tapeinos (ταπεινός, 5011) primarily signifies “low-lying.” It is used always in a good sense in the NT, metaphorically, to denote (a) “of low degree, brought low,” Luke 1:52; Rom. 12:16, kjv, “(men) of low estate,” RV, “(things that are) lowly” (i.e., of low degree); 2 Cor. 7:6, kjv, “cast down,” rv, “lowly”; the preceding context shows that this occurrence belongs to (a); Jas. 1:9, “of low degree”; (b) humble in spirit, Matt. 11:29; 2 Cor. 10:1, rv, “lowly,” kjv “base”; Jas. 4:6; 1 Pet. 5:5. See base, cast, Note (7), degree (Note), lowly.!
2. tapeinophron, “humbleminded” (phren, “the mind”), 1 Pet. 3:8; see courteous.!
B. Verb.
tapeinoo (ταπεινόω, 5013), akin to A, signifies “to make low,” (a) literally, “of mountains and hills,” Luke 3:5 (passive voice); (b) metaphorically, in the active voice, Matt. 18:4; 23:12 (2nd part); Luke 14:11 (2nd part); 18:14 (2nd part); 2 Cor. 11:7 (“abasing”); 12:21; Phil. 2:8; in the passive voice, Matt. 23:12 (1st part), RV, “shall be humbled,” kjv, “shall be abased”; Luke 14:11 (ditto); 18:14 (ditto); Phil. 4:12, “to be abased”; in the passive, with middle voice sense, Jas. 4:10, “humble yourselves”; 1 Pet. 5:6 (ditto). See abase, low (to bring).!
HUMBLENESS OF MIND, HUMILITY
tapeinophrosune (ταπεινοφροσύνή, 5012), “lowliness of mind” (tapeinos, see A,
above, under humble, and phren, “the mind”), is rendered “humility of mind” in Acts 20:19, kjv (RV, “lowliness of mind”); in Eph. 4:2, “lowliness”; in Phil. 2:3, “lowliness of mind”; in Col. 2:18, 23, of a false “humility”; in Col. 3:12, kjv, “humbleness of mind,” RV, “humility”; 1 Pet. 5:5, “humility.” See lowliness.!
f Indicates that the word referred to (preposition, conjunction, or particle) is not dealt with in this volume.
HUMILIATION
tapeinosis (ταπείνώσις, 5014), akin to tapeinos (see above), is rendered “low estate” in Luke 1:48; “humiliation,” Acts 8:33; Phil. 3:21, RV “(the body of our) humiliation,” kjv, “(our) vile (body)”; Jas. 1:10, where “in that he is made low,” is, lit., “in his humiliation.” See estate, low.!
HUNDRED, HUNDREDFOLD
1. hekaton (έκατόν, 1540), an indeclinable numeral, denotes “a hundred,” e.g., Matt. 18:12, 28; it also signifies “a hundredfold,” Matt. 13:8, 23, and the RV in the corresponding passage, Mark 4:8, 20 (for kjv, “hundred”), signifying the complete productiveness of sown seed. In the passage in Mark the phrase is, lit., “in thirty and in sixty and in a hundred.” In Mark 6:40 it is used with the preposition kata, in the phrase “by hundreds.” It is followed by other numerals in John 21:11; Acts 1:15; Rev. 7:4; 14:1, 3; 21:17.
2. hekatontaplasion (έκατονταπλασίών, 1542), an adjective, denotes “a hundredfold,” Mark 10:30; Luke 8:8; the best mss. have it in Matt. 19:29 for pollaplasion, “many times more.” See the rv margin.!
For multiples of a hundred, see under the numerals two, three, etc. For “a hundred years,” see years.
HUNGER (Noun and Verb), HUNGERED, HUNGRY
A. Noun.
limos (λιμός, 3042) has the meanings “famine” and “hunger”; “hunger” in Luke 15:17; 2 Cor. 11:27; in Rev. 6:8, RV “famine” (kjv, “hunger”). See famine.
B. Verb.
peinao (πεινάώ, 3983), “to hunger, be hungry, hungered,” is used (a) literally, e.g., Matt. 4:2; 12:1; 21:18; Rom. 12:20; 1 Cor. 11:21, 34; Phil. 4:12; Rev. 7:16; Christ identifies Himself with His saints in speaking of Himself as suffering in their sufferings in this and other respects, Matt. 25:35, 42; (b) metaphorically, Matt. 5:6; Luke 6:21, 25; John 6:35.
C. Adjective.
prospeinos (πρόσπεινος, 4361) signifies “hungry” (pros, “intensive,” peina, “hunger”), Acts 10:10, kjv, “very hungry,” RV, “hungry.”!
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
HURT (Noun and Verb), HURTFUL
A. Noun.
hubris (ΰβρις, 5196) is rendered “hurt” in Acts 27:10, kjv only. See harm.
B. Verbs.
1. adikeo (άδικέώ, 91) signifies, intransitively, “to do wrong, do hurt, act unjustly”
(a, negative, and dike, “justice”), transitively, “to wrong, hurt or injure a person.” It is translated “to hurt” in the following: (a), intransitively, Rev. 9:19; (b) transitively, Luke 10:19; Rev. 2:11 (passive); 6:6; 7:2, 3; 9:4, 10; 11:5. See injury, offender, unjust,
UNRIGHTEOUSNESS, WRONG, WRONG-DOER.
2. blapto (βλάπτω, 984) signifies “to injure, mar, do damage to,” Mark 16:18, “shall (in no wise) hurt (them)”; Luke 4:35, “having done (him no) hurt,” RV. Adikeo stresses the unrighteousness of the act, blapto stresses the injury done.!
3. kakoo (κακόω, 2559), “to do evil to anyone”: see harm.
C. Adjective.
blaberos (βλαβερός, 983), akin to B, No. 2, signifies “hurtful,” 1 Tim. 6:9, said of lusts.! In the Sept., Prov. 10:26.!
HUSBAND
A. Noun.
aner (άν)ρ, 435) denotes, in general, “a man, an adult male” (in contrast to
anthropos, which generically denotes “a human being, male or female”); it is used of man in various relations, the context deciding the meaning; it signifies “a husband,” e.g., Matt. 1:16, 19; Mark 10:12; Luke 2:36; 16:18; John 4:16, 17, 18; Rom. 7:23. See MAN.
B. Adjectives
1. philandros (φίλανδρος, 5362), primarily, “loving man,” signifies “loving a husband,” Titus 2:4, in instruction to young wives to love their husbands, lit., “(to be) lovers of their husbands.”! The word occurs frequently in epitaphs.
2. hupandros (ΰπανδρος, 5220), lit., “under (i.e. subject to) a man,” married, and therefore, according to Roman law under the legal authority of the husband, occurs in Rom. 7:2, “that hath a husband.”!
HUSBANDMAN
georgos (γεωργός, 1092), from ge, “land, ground,” and ergo (or erdo), “to do” (Eng., “George”), denotes (a) “a husbandman,” a tiller of the ground, 2 Tim. 2:6; Jas. 5:7; (b) “a vinedresser,” Matt. 21:33-35, 38, 40, 41; Mark 12:1, 2, 7, 9; Luke 20:9, 10, 14, 16; John 15:1, where Christ speaks of the Father as the “Husbandman,” Himself as the Vine, His disciples as the branches, the object being to bear much fruit, life in Christ producing the fruit of the Spirit, i.e., character and ways in conformity to Christ.!
HUSBANDRY
georgion (γεώργιον, 1091), akin to the above, denotes “tillage, cultivation, husbandry,” 1 Cor. 3:9, where the local church is described under this metaphor (kjv, marg., “tillage,” RV, marg., “tilled land”), suggestive of the diligent toil of the apostle and his fellow missionaries, both in the ministry of the gospel, and the care of the church at Corinth; suggestive, too, of the effects in spiritual fruitfulness.! Cf. georgeomai, “to till the ground,” Heb. 6:7.!
HUSKS
keration (κεράτιον, 2769), “a little horn” (a diminutive of keras, “a horn”; see horn), is used in the plural in Luke 15:16, of carob pods, given to swine, and translated “husks.”!
HYMN (Noun and Verb)
A. Noun.
humnos (ΰμνος, 5215) denotes “a song of praise addressed to God” (Eng., “hymn”), Eph. 5:19; Col. 3:16, in each of which the punctuation should probably be changed; in the former “speaking to one another” goes with the end of v. 18, and should be followed by a semicolon; similarly in Col. 3:16, the first part of the verse should end with the words “admonishing one another,” where a semicolon should be placed.!
Note: The psalmos denoted that which had a musical accompaniment; the ode (Eng., “ode”) was the generic term for a song; hence the accompanying adjective “spiritual.”
B. Verb.
humneo (ύμνέω, 5214), akin to A, is used (a) transitively, Matt. 26:30; Mark 14:26, where the “hymn” was that part of the Hallel consisting of Psalms 113-118; (b) intransitively, where the verb itself is rendered “to sing praises” or “praise,” Acts 16:25; Heb. 2:12. The Psalms are called, in general, “hymns,” by Philo; Josephus calls them “songs and hymns.”!
HYPOCRISY
hupokrisis (ύπόκρισις, 5272) primarily denotes “a reply, an answer” (akin to
hupokrinomai, “to answer”); then, “play-acting,” as the actors spoke in dialogue; hence, “pretence, hypocrisy”; it is translated “hypocrisy” in Matt. 23:28; Mark 12:15; Luke 12:1; 1 Tim. 4:2; the plural in 1 Pet. 2:1. For Gal. 2:13 and anupokritos, “without hypocrisy,” in Jas. 3:17, see dissimulation.!
HYPOCRITE
hupokrites (ύποκριτής, 5273), corresponding to the above, primarily denotes “one who answers”; then, “a stage-actor”; it was a custom for Greek and Roman actors to speak in large masks with mechanical devices for augmenting the force of the voice; hence the word became used metaphorically of “a dissembler, a hypocrite.” It is found only in the Synoptists, and always used by the Lord, fifteen times in Matthew; elsewhere, Mark 7:6; Luke 6:42; 11:44 (in some mss.); 12:56; 13:15.
HYSSOP
hussopos (ΰσσωπος, 5301), a bunch of which was used in ritual sprinklings, is found in Heb. 9:19; in John 19:29 the reference is apparently to a branch or rod of “hyssop,” upon which a sponge was put and offered to the Lord on the cross. The suggestion has been made that the word in the original may have been hussos, “a javelin”; there seems to be no valid reason for the supposition.!