I
ego (έγώ, 1473) is the nominative case of the first personal pronoun. The pronoun, “I,” however, generally forms a part of the verb itself in Greek; thus luo itself means “I loose,” the pronoun being incorporated in the verb form. where the pronoun ego is added to the verb, it is almost invariably, if not entirely, emphatic. The emphasis may not be so apparent in some instances, as e.g., Matt. 10:16, but even here it may be taken that something more of stress is present than if the pronoun were omitted. By far the greater number of instances are found in the Gospel of John, and there in the utterances of the Lord concerning Himself, e.g., 4:14, 26, 32, 38; 5:34, 36, 43, 45; 6:35, 40, 41, 48, 51 (twice), 63, 70 instances in the Epistles are Rom. 7:9, 14, 17, 20 (twice), 24, 25; there are more in that chapter than in any other outside the Gospel of John.
In other cases of the pronoun than the nominative, the pronoun is usually more necessary to the meaning, apart from any stress.
For hago (i.e., kai ego), see even, Note (6).
IDLE
argos ( ργός, 692) denotes “inactive, idle, unfruitful, barren” (a, negative, and ergon, “work”; cf. the verb katargeo, “to reduce to inactivity”: see abolish); it is used (a) literally, Matt. 20:3, 6; 1 Tim. 5:13 (twice); Titus 1:12, RV, “idle (gluttons); 2 Pet. 1:8, RV, “idle,” kjv, “barren”; (b) metaphorically in the sense of “ineffective, worthless,” as of a word, Matt. 12:36; of faith unaccompanied by works, Jas. 2:20 (some mss. have nekra, “dead”).!
For IDLE TALES (Luke 24:11, rv, “idle talk”) see talk
IDOL
eidolon (εΐδωλον, 1497), primarily “a phantom or likeness” (from eidos, “an appearance,” lit., “that which is seen”), or “an idea, fancy,” denotes in the NT (a) “an idol,” an image to represent a false god, Acts 7:41; 1 Cor. 12:2; Rev. 9:20; (b) “the false god” worshipped in an image, Acts 15:20; Rom. 2:22; 1 Cor. 8:4, 7; 10:19; 2 Cor. 6:16; 1 Thess. 1:9; 1 John 5:21.!
“The corresponding Heb. word denotes ‘vanity,’ Jer. 14:22; 18:15; ‘thing of nought,’ Lev. 19:4, marg., cf. Eph. 4:17. Hence what represented a deity to the Gentiles, was to Paul a ‘vain thing,’ Acts 14:15; ‘nothing in the world,’ 1 Cor. 8:4; 10:19. Jeremiah calls the idol a ‘scarecrow’ (‘pillar in a garden,’ 10:5, marg.), and Isaiah, 44:9-20, etc., and Habakkuk, 2:18, 19 and the Psalmist, 115:4-8, etc., are all equally scathing. It is important to notice, however, that in each case the people of God are addressed. When he speaks to idolaters, Paul, knowing that no man is won by ridicule, adopts a different line, Acts 14:15-18; 17:16, 21-31.”13
IDOLS (full of)
kateidolos (κατείδώλος, 2712), an adjective denoting “full of idols” (kata,
“throughout,” and eidolon), is said of Athens in Acts 17:16, rv, and kjv, marg. (kjv, “wholly given to idolatry”).!
IDOLS (offered to, sacrificed to)
1. eidolothutos (ειδώλόθυτον, 1494) is an adjective signifying “sacrificed to idols” (eidolon, as above, and thuo, “to sacrifice”), Acts 15:29; 21:25; 1 Cor. 8:1, 4, 7, 10; 10:19 (in all these the RV substitutes “sacrificed” for the kjv); Rev. 2:14, 20 (in these the RV and kjv both have “sacrificed”). Some inferior mss. have this adjective in 1 Cor. 10:28; see No. 2. The flesh of the victims, after sacrifice, was eaten or sold.!
2. nierothutos, “offered in sacrifice” (hieros, “sacred,” and thuo, “to sacrifice”), is found in the best mss. in 1 Cor. 10:28 (see No. 1).!
IDOL’S TEMPLE
eidolion (or eidoleion) (ειδώλειον, 1493), an “idol’s temple,” is mentioned in 1 Cor. 8:10; feasting in the temple usually followed the sacrifice.!
IDOLATER
eidololatres (ειδώλολάτρης, 1496), an “idolater” (from eidolon, and latris, “a hireling”), is found in 1 Cor. 5:10, 11; 6:9; 10:7; the warning is to believers against turning away from God to idolatry, whether “openly or secretly, consciously or unconsciously” (Cremer); Eph. 5:5; Rev. 21:8; 22:15.!
IDOLATRY
eidololatria (or -eia) (ειδώλολατρεία, 1495), whence Eng., “idolatry,” (from eidolon, and latreia, “service”), is found in 1 Cor. 10:14; Gal. 5:20; Col. 3:5; and, in the plural, in 1 Pet. 4:3.!
Heathen sacrifices were sacrificed to demons, 1 Cor. 10:19; there was a dire reality in the cup and table of demons and in the involved communion with demons. In Rom. 1:2225, “idolatry,” the sin of the mind against God (Eph. 2:3), and immorality, sins of the flesh, are associated, and are traced to lack of the acknowledgment of God and of gratitude to Him. An “idolater” is a slave to the depraved ideas his idols represent, Gal. 4:8, 9; and thereby, to divers lusts, Titus 3:3 (see Notes on Thess. by Hogg and Vine, p. 44).
For IDOLATRY (wholly given to) see idols (full of)
IF: See f p. 1.
IGNORANCE, IGNORANT, IGNORANTLY
A. Nouns.
1. agnoia (αγνοια, 52), lit., “want of knowledge or perception” (akin to agnoeo, “to be ignorant”), denotes “ignorance” on the part of the Jews regarding Christ, Acts 3:17; of Gentiles in regard to God, 17:30; Eph. 4:18 (here including the idea of willful blindness:
see Rom. 1:28, not the “ignorance” which mitigates guilt); 1 Pet. 1:14, of the former unregenerate condition of those who became believers (rv, “in the time of your ignorance”).!
2. agnosia (άγνωσία, 56) denotes “ignorance” as directly opposed to gnosis, which signifies “knowledge” as a result of observation and experience (a, negative, ginosko, “to know”; cf. Eng., “agnostic”); 1 Cor. 15:34 (“no knowledge”); 1 Pet. 2:15. In both these passages reprehensible “ignorance” is suggested. See knowledge.!
3. agnoema (άγνόήμα, 51), “a sin of ignorance,” occurs in Heb. 9:7, “errors” (rv marg., “ignorances”).! For the corresponding verb in Heb. 5:2 see B, No. 1. What is especially in view in these passages is unwitting error. For Israel a sacrifice was appointed, greater in proportion to the culpability of the guilty, greater, for instance, for a priest or ruler than for a private person. Sins of “ignorance,” being sins, must be expiated. A believer guilty of a sin of “ignorance” needs the efficacy of the expiatory sacrifice of Christ, and finds “grace to help.” Yet, as the conscience of the believer receives enlightenment, what formerly may have been done in “ignorance” becomes a sin against the light and demands a special confession, to receive forgiveness, 1 John 1:8, 9.!
4. idiotes (ιδιώτής, 2399), primarily “a private person” in contrast to a state official, hence, “a person without professional knowledge, unskilled, uneducated, unlearned,” is translated “unlearned” in 1 Cor. 14:16, 23, 24, of those who have no knowledge of the facts relating to the testimony borne in and by a local church; “rude” in 2 Cor. 11:6, of the apostle’s mode of speech in the estimation of the Corinthians; “ignorant men,” in Acts 4:13, of the speech of the apostle Peter and John in the estimation of the rulers, elders and scribes in Jerusalem.
While agrammatoi (“unlearned”) may refer to their being unacquainted with
rabbinical learning, idiotai would signify “laymen,” in contrast with the religious officials. See rude, unlearned.!
B. Verbs.
1. agnoeo (άγνοέω, 50), signifies (a) “to be ignorant, not to know,” either intransitively, 1 Cor. 14:38 (in the 2nd occurrence in this verse, the RV text translates the active voice, the margin the passive); 1 Tim. 1:13, lit., “being ignorant (I did it)”; Heb. 5:2, “ignorant”; or transitively, 2 Pet. 2:12, kjv, “understand not,” RV, “are ignorant (of)”; Acts 13:27, “knew (Him) not”; 17:23, RV, “(what ye worship) in ignorance,” for kjv, “(whom ye) ignorantly (worship),” lit., “(what) not knowing (ye worship”; also rendered by the verb “to be ignorant that,” or “to be ignorant of,” Rom. 1:13; 10:3; 11:25; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 2:11; 1 Thess. 4:13; to know not, Rom. 2:4; 6:3; 7:1; to be unknown (passive voice), 2 Cor. 6:9; Gal. 1:22; (b) “not to understand,” Mark 9:32; Luke 9:45. See know, understand.!
2. lanthano (λανθάνω, 2990); for 2 Pet. 3:5, 8, kjv, see forget.
Note: For adjectives see unlearned.
ILL
kakos (κακός, 2556), “bad,” is used in the neuter as a noun in Rom. 13:10, and translated “ill.” See bad.
Note: ForphaUlos, John 5:29, rv, see evil, A, No. 3.
For ILLUMINATED (Heb. 10:32) see enlighten
IMAGE
1. eikon (εικών, 1504) denotes “an image”; the word involves the two ideas of representation and manifestation. “The idea of perfection does not lie in the word itself, but must be sought from the context” (Lightfoot); the following instances clearly show any distinction between the imperfect and the perfect likeness.
The word is used (1) of an “image” or a coin (not a mere likeness), Matt. 22:20; Mark 12:16; Luke 20:24; so of a statue or similar representation (more than a resemblance), Rom. 1:23; Rev. 13:14, 15 (thrice); 14:9, 11; 15:2; 16:2; 19:20; 20:4; of the descendants of Adam as bearing his image, 1 Cor. 15:49, each a representation derived from the prototype; (2) of subjects relative to things spiritual, Heb. 10:1, negatively of the Law as having “a shadow of the good things to come, not the very image of the things,” i.e., not the essential and substantial form of them; the contrast has been likened to the difference between a statue and the shadow cast by it; (3) of the relations between God the Father, Christ, and man, (a) of man as he was created as being a visible representation of God, 1 Cor. 11:7, a being corresponding to the original; the condition of man as a fallen creature has not entirely effaced the “image”; he is still suitable to bear responsibility, he still has Godlike qualities, such as love of goodness and beauty, none of which are found in a mere animal; in the Fall man ceased to be a perfect vehicle for the representation of God; God’s grace in Christ will yet accomplish more than what Adam lost; (b) of regenerate persons, in being moral representations of what God is, Col. 3:10; cf. Eph. 4:24; (c) of believers, in their glorified state, not merely as resembling Christ but representing Him, Rom. 8:29; 1 Cor. 15:49; here the perfection is the work of divine grace; believers are yet to represent, not something like Him, but what He is in Himself, both in His spiritual body and in His moral character; (d) of Christ in relation to God, 2 Cor. 4:4, “the image of God,” i.e., essentially and absolutely the perfect expression and representation of the Archetype, God the Father; in Col. 1:15, “the image of the invisible God” gives the additional thought suggested by the word “invisible,” that Christ is the visible representation and manifestation of God to created beings; the likeness expressed in this manifestation is involved in the essential relations in the Godhead, and is therefore unique and perfect; “he that hath seen Me hath seen the Father,” John 14:9. “The epithet ‘invisible’ ... must not be confined to the apprehension of the bodily senses, but will include the cognizance of the inward eye also” (Lightfoot).!
As to synonymous words, homoioma, “likeness,” stresses the resemblance to an
archetype, though the resemblance may not be derived, whereas eikon is a “derived likeness” (see LIKENESS); eidos, “a shape, form,” is an appearance, “not necessarily based on reality” (see form); skia, is “a shadowed resemblance” (see shadow); morphe is “the form, as indicative of the inner being” (Abbott-Smith); see form. For charakter, see No.2.
2. charakter (χαρακτήρ, 5481) denotes, firstly, “a tool for graving” (from charasso, “to cut into, to engross”; cf. Eng., “character,” “characteristic”); then, “a stamp” or “impress,” as on a coin or a seal, in which case the seal or die which makes an impression bears the “image” produced by it, and, vice versa, all the features of the “image” correspond respectively with those of the instrument producing it. In the NT it is used metaphorically in Heb. 1:3, of the Son of God as “the very image (marg., ‘the impress’) of His substance.” rv. The phrase expresses the fact that the Son “is both personally distinct from, and yet literally equal to, Him of whose essence He is the adequate imprint” (Liddon). The Son of God is not merely his “image” (His charakter), He is the “image” or impress of His substance, or essence. It is the fact of complete similarity which this word stresses in comparison with those mentioned at the end of No. 1.! In the Sept., Lev. 13:28, “the mark (of the inflammation).”!
“In John 1:1-3, Col. 1:15-17, and Heb. 1:2, 3, the special function of creating and upholding the universe is ascribed to Christ under His titles of Word, Image, and Son, respectively. The kind of Creatorship so predicated of Him is not that of a mere instrument or artificer in the formation of the world, but that of One ‘by whom, in whom, and for whom’ all things are made, and through whom they subsist. This implies the assertion of His true and absolute Godhood” (Laidlaw, in Hastingsנ Bib. Dic.).
Note: The similar word charagma, “a mark” (see graven and mark), has the narrower meaning of “the thing impressed,” without denoting the special characteristic of that which produces it, e.g., Rev. 13:16, 17. In Acts 17:29 the meaning is not “graven (charagma) by art,” but “an engraved work of art.”
IMAGINATION
1. logismos (λογισμός, 3053), “a reasoning, a thought” (akin to logizomai, “to count, reckon”), is translated “thoughts” in Rom. 2:15, suggestive of evil intent, not of mere reasonings; “imaginations” in 2 Cor. 10:5 (RV, marg., “reasonings,” in each place). The word suggests the contemplation of actions as a result of the verdict of conscience. See thought.!
2. dialogismos (διαλογισμός, 1261), dia, and No. 1, is rendered “imaginations” in Rom. 1:21, carrying with it the idea of evil purposes, RV, “reasonings”; it is most frequently translated thoughts. See dispute.
3. dianoia (διάνοια, 1271), strictly, “a thinking over,” denotes “the faculty of thinking”; then, “of knowing”; hence, “the understanding,” and in general, “the mind,” and so, “the faculty of moral reflection”; it is rendered “imagination” in Luke 1:51, “the imagination of their heart” signifying their thoughts and ideas. See mind, UNDERSTANDING.
IMAGINE
meletao (μελετάω, 3191) signifies “to care for” (melete, “care”); then, “to attend to,” “be diligent in,” 1 Tim. 4:15, RV, i.e., to practice as the result of devising or planning; thirdly, “to ponder,” “imagine,” Acts 4:25, RV, marg., “meditate.” Some inferior mss. have it in Mark 13:11. See diligent, meditate.!
IMITATE, IMITATOR
A. Verb.
mimeomai (μιμέομαι, 3401), “a mimic, an actor” (Eng., “mime,” etc.), is always translated “to imitate” in the RV, for kjv, “to follow,” (a) of imitating the conduct of missionaries, 2 Thess. 3:7, 9; the faith of spiritual guides, Heb. 13:7; (b) that which is good, 3 John 11. The verb is always used in exhortations, and always in the continuous tense, suggesting a constant habit or practice. See follow.
B. Nouns.
1. mimetes (μιμητης, 3402), akin to A, “an imitator,” so the RV for kjv, “follower,” is always used in a good sense in the NT. In 1 Cor. 4:16; 11:1; Eph. 5:1; Heb. 6:12, it is used in exhortations, accompanied by the verb ginomai, “to be, become,” and in the continuous tense (see A) except in Heb. 6:12, where the aorist or momentary tense indicates a decisive act with permanent results; in 1 Thess. 1:6; 2:14, the accompanying verb is in the aorist tense, referring to the definite act of conversion in the past. These instances, coupled with the continuous tenses referred to, teach that what we became at conversion we must diligently continue to be thereafter. See follow, Note (4).!
2. summimetes (συμμιμητης, 4831) denotes “a fellow imitator” (sun, “with,” and No. 1), Phil. 3:17, RV, “imitators together” (kjv, “followers together”). See follow, Note (4).!
immediately
1. parachrema (παραχρημα, 3916), lit., “with the matter (or business) itself” (para, “with,” chrema, “a business,” or “event”), and so, “immediately,” Matt. 21:19 (kjv, “presently”), 20; Luke 1:64; 4:39; 5:25; 8:44, 47, 55; 13:13; 18:43; 19:11; 22:60; Acts 3:7; 5:10; 12:23; 13:11; 16:26, 33; it is thus used by Luke only, save for the two instances in Matthew. See forthwith. It is also rendered “presently,” “soon,” “straightway.”!
2. euthus (εύθύς, 2117): see forthwith.
3. eutheos (εύθέως, 2112): ditto.
4. exautes (έξαύτης, 1824): ditto.
immortal, immortality
athanasia (άθανασία, 110), lit., “deathlessness” (a, negative, thanatos, “death”), is rendered “immortality” in 1 Cor. 15:53, 54, of the glorified body of the believer; 1 Tim. 6:16, of the nature of God. Moulton and Milligan (Vocal·.) show that in early times the word had the wide connotation of freedom from death; they also quote Ramsay (Luke the Physician, p. 273), with reference to the use of the word in sepulchral epitaphs. ln a papyrus writing of the sixth century, “a petitioner says that he will send up ‘unceasing (athanatous)’ hymns to the Lord Christ for the life of the man with whom he is pleading.” In the NT, however, athanasia expresses more than deathlessness, it suggests the quality of the life enjoyed, as is clear from 2 Cor. 5:4; for the believer what is mortal is to be “swallowed up of life.”!
Note: The adjective aphthartos, translated “immortal” in 1 Tim. 1:17, kjv, does not bear that significance, it means “incorruptible.” So with the noun aphtharsia, “incorruption,” translated “immortality,” in the kjv of Rom. 2:7 and 2 Tim. 1:10. See corrupt, B, No. 3, and C, No. 2.
IMMUTABLE, IMMUTABILITY
ametathetos ( μετάθετος, 276), an adjective signifying “immutable” (a, negative,
metatithemi, “to change”), Heb. 6:18, where the “two immutable things” are the promise and the oath. In v. 17 the word is used in the neuter with the article, as a noun, denoting “the immutability,” with reference to God’s counsel. Examples from the papyri show that the word was used as a technical term in connection with wills, “The connotation adds considerably to the force of Heb. 6:17 (and foll.)” (Moulton and Milligan).!
IMPART
1. prosanatithemi (προσανατίθήμι, 4323) is used in the middle voice in the NT, in Gal. 1:16, “conferred,” or “had recourse to,” and 2:6, rv, “imparted.” See confer.!
2. metadtidomi (μεταδίδωμι, 3330): see give, No. 4.
IMPEDIMENT
mogilalos (μογιλάλος, 3424) denotes “speaking with difficulty” (mogis, “hardly,”
laleo, “to talk”), “stammering,” Mark 7:32; some mss. have moggilalos, “thick-voiced” (from moggos, “with a hoarse, hollow voice”).! In the Sept., Isa. 35:6 “(the tongue) of stammerers.”!
IMPENITENT
ametanoetos (άμετανόήτος, 279), lit., “without change of mind” (a, negative,
metanoeo, “to change one’s mind,” meta, signifying “change,” nous, “the mind”), is used in Rom. 2:5, “impenitent” (or “unrepentant”).! Moulton and Milligan show from the papyri writings that the word is also used “in a passive sense, ‘not affected by change of mind,’ like ametameletos in Rom. 11:29,” “without repentance.”
IMPLACABLE
aspondos (άσπονδος, 786) lit. denotes “without a libation” (a, negative, sponde, “a libation”), i.e., “without a truce,” as a libation accompanied the making of treaties and compacts; then, “one who cannot be persuaded to enter into a covenant,” “implacable,” 2 Tim. 3:3 (kjv, “truce-breakers”). Some mss. have this word in Rom. 1:31.!
Note: Trench (Syn. Sec.lii) contrasts aspondos with asunthetos; see Note under
covenantbreakers. Aspondos may signify “untrue to one’s promise,” asunthetos “not abiding by one’s covenant, treacherous.”
For IMPLEAD see accuse, B, No. 2
IMPLANTED
emphutos (έμφυτος, 1721), “implanted,” or “rooted” (from emphuo, “to implant”), is used in Jas. 1:21, rv, “implanted,” for kjv, “engrafted,” of the Word of God, as the “rooted word,” i.e., a word whose property it is to root itself like a seed in the heart. “The kjv seems to identify it with emphuteuton, which however would be out of place here, since the word is sown, not grafted, in the heart” (Mayor).!
IMPORTUNITY
anaidia (or anaideia) (άναίδεια, 335), denotes “shamelessness, importunity” (a,
negative, n, euphonic, and aidos, “shame, modesty”), and is used in the Lord’s illustration concerning the need of earnestness and perseverance in prayer, Luke 11:8. If shameless persistence can obtain a boon from a neighbor, then certainly earnest prayer will receive our Father’s answer.!
IMPOSED
epikeimai (έπίκειμαι, 1945) denotes “to be placed on, to lie on,” (a) literally, as of the stone on the sepulchre of Lazarus, John 11:38; of the fish on the fire of coals, 21:9; (b) figuratively, of a tempest (to press upon), Acts 27:20; of a necessity laid upon the apostle Paul, 1 Cor. 9:16; of the pressure of the multitude upon Christ to hear Him, Luke 5:1, “pressed upon”; of the insistence of the chief priests, rulers and people that Christ should be crucified, Luke 23:23, “were instant”; of carnal ordinances “imposed” under the Law until a time of reformation, brought in through the High Priesthood of Christ, Heb. 9:10. See instant, lie, press.!
IMPOSSIBLE
A. Adjectives.
1. adunatos (άδύνατος, 102), from a, negative, and dunatos, “able, strong,” is used
(a) of persons, Acts 14:8, “impotent”; figuratively, Rom. 15:1, “weak”; (b) of things, “impossible,” Matt. 19:26; Mark 10:27; Luke 18:27; Heb. 6:4, 18; 10:4; 11:6; in Rom.
8:3, “for what the Law could not do,” is, more lit., “the inability of the law”; the meaning may be either “the weakness of the Law,” or “that which was impossible for the Law”; the latter is perhaps preferable; literalism is ruled out here, but the sense is that the Law could neither justify nor impart life.!
2. anendektos (άνένδεκτος, 418) signifies “inadmissible” (a, negative, n, euphonic,
and endechomai, “to admit, allow”), Luke 17:1, of occasions of stumbling, where the meaning is “it cannot be but that they will come.”!
B. Verb.
adunateo (άδυνατέω, 101) signifies “to be impossible” (corresponding to A, No. 1), “unable”; in the NT it is used only of things, Matt. 17:20, “(nothing) shall be impossible (unto you)”; Luke 1:37. kjv “(with God nothing) shall be impossible”; RV, “(no word from God — a different construction in the best mss.) shall be void of power”; rhema may mean either “word” or “thing” (i.e., fact).! In the Sept. the verb is always used of things and signifies either to be “impossible” or to be impotent, e.g., Gen. 18:14; Lev. 25:35, “he fail”; Deut. 17:8; Job 4:4, “feeble”; 42:2; Dan. 4:6; Zech. 8:6.
IMPOSTORS
goes (γόης, 1114) primarily denotes “a wailer” (goao, “to wail”); hence, from the howl in which spells were chanted, “a wizard, sorcerer, enchanter,” and hence, “a juggler, cheat, impostor,” rendered “impostors” in 2 Tim. 3:13, RV (kjv, “seducers”); possibly the false teachers referred to practiced magical arts; cf. v. 8.!
IMPOTENT
A. Adjectives.
1. adunatos (άδύνατος, 102): see impossible, A, No. 1.
2. asthenes (άσθενής, 772), “without strength” (a, negative, sthenos, strength), is translated “impotent” in Acts 4:9. See feeble, sick, weak.
B. Verb.
astheneo (άσθενέώ, 770), “to be without strength” (akin to A, No. 2), is translated “impotent folk” in John 5:3, kjv; cf. v. 7 (the present participle, lit., “being impotent”).
See DISEASED, SICK, WEAK.
IMPRISON, IMPRISONMENT
A. Verb.
phulakizo (φυλακίζώ, 5439), “to imprison,” akin to phulax, “a guard, a keeper,” and
phulasso, “to guard,” and B, below, is used in Acts 22:19.!
B. Noun.
phulake (φυλακή, 5438), besides its other meanings, denotes “imprisonment,” in 2 Cor. 6:5 (plural) and Heb. 11:36. See cage.
IMPULSE
horme (ορμή, 3730) denotes (a) “an impulse” or “violent motion,” as of the steersman of a vessel, Jas. 3:4, rv, “impulse” (kjv omits); (b) “an assault, onset,” Acts 14:5. See assault.!
IMPUTE
1. logizomai (λογίζομαι, 3049), “to reckon, take into account,” or, metaphorically, “to put down to a person’s account,” is never rendered in the RV by the verb “to impute.” In the following, where the kjv has that rendering, the RV uses the verb “to reckon,” which is far more suitable, Rom. 4:6, 8, 11, 22, 23, 24; 2 Cor. 5:19; Jas. 2:23. See account, and especially, in the above respect, reckon.
2. ellogao, or -eo (έλλογέώ, 1677) (the -ao termination is the one found in the Koine, the language covering the NT period), denotes “to charge to one’s account, to lay to one’s charge,” and is translated “imputed” in Rom. 5:13, of sin as not being “imputed when there is no law.” This principle is there applied to the fact that between Adam’s transgression and the giving of the Law at Sinai, sin, though it was in the world, did not partake of the character of transgression; for there was no law. The law of conscience existed, but that is not in view in the passage, which deals with the fact of external commandments given by God. In Philem. 18 the verb is rendered “put (that) to (mine) account.” See account.!
For IN see f, p. 1
INASMUCH AS
1. katho (καθό, 2526), lit., “according to what” (kata, “according to,” and ho, the neuter of the relative pronoun), is translated “inasmuch as” in 1 Pet. 4:13, kjv (rv, “insomuch as”); in Rom. 8:26, “as (we ought)”; in 2 Cor. 8:12, RV, “according as” (kjv, “according to that”). See insomuch.!
2. ephhoson, lit., “upon how much” (epi, “upon,” hosos, “how much”), is translated “inasmuch as” in Matt. 25:40, 45; Rom. 11:13.!
3. kathoti. (καθότι, 2530): see according AS, No. 1.
4. kath hoson, kata, “according to,” and hosos, “how much,” is translated “inasmuch as” in Heb. 3:3, kjv (rv, “by so much as”); 7:20; 9:27, rv (kjv, “as”).
Note: In Phil. 1:7, the phrase “inasmuch as” translates the present participle of the
verb eimi, “to be,” lit., “(ye) being (all partakers).”
INCENSE (burn)
A. Noun.
thumiama (θυμίαμα, 2368) denotes “fragrant stuff for burning, incense” (from thuo, “to offer in sacrifice”), Luke 1:10, 11; in the plural, Rev. 5:8 and 18:13, RV (kjv,
“odors”); 8:3, 4, signifying “frankincense” here. In connection with the tabernacle, the “incense” was to be prepared from stacte, onycha, and galbanum, with pure frankincense, an equal weight of each; imitation for private use was forbidden, Exod. 30:34-38. See odor.! Cf. thumiaterion, “a censer,” Heb. 9:4, and libanos, “frankincense,” Rev. 18:13; see FRANKINCENSE.!
B. Verb.
thumiao (θυμιάω, 2370), “to burn incense” (see A), is found in Luke 1:9.!
INCLOSE
sunkleio (συγκλείω, 4788), “to shut together, shut in on all sides” (sun, “with,” kleio, “to shut”), is used of a catch of fish, Luke 5:6; metaphorically in Rom. 11:32, of God’s dealings with Jew and Gentile, in that He has “shut up (kjv, concluded) all unto disobedience, that He might have mercy upon all.” There is no intimation in this of universal salvation. The meaning, from the context, is that God has ordered that all should be convicted of disobedience without escape by human merit, that He might display His mercy, and has offered the gospel without national distinction, and that when Israel is restored, He will, in the resulting Millennium, show His mercy to all nations.
The word “all” with reference to Israel, is to be viewed in the light of v. 26, and, in reference to the Gentiles, in the light of vv. 12-25; in Gal. 3:22, 23 (“the Scripture hath shut up all things under sin”), the apostle shows that, by the impossibility of being justified by keeping the Law, all, Jew and Gentile, are under sin, so that righteousness might be reckoned to all who believe. See conclude, shut.!
incontinency, incontinent
A. Noun.
akrasia (άκρασία, 192) denotes “want of power” (a, negative, kratos, “power”); hence, “want of self-control, incontinency,” 1 Cor. 7:5: in Matt. 23:25, “excess.” See EXCESS.!
B. Adjective.
akrates (άκράτης, 193) denotes “powerless, impotent”; in a moral sense, unrestrained, “without self-control,” 2 Tim. 3:3, RV (kjv, “incontinent”). See selfcontrol.!
For INCORRUPTIBLE and INCORRUPTION, see under corrupt
For the noun INCREASE, see grow, No. 1, Note
INCREASE (Verb)
1. auxano (αύξάνω, 837): see grow, No. 1.
2. perisseo (περισσεύω, 4052), “to be over and above, to abound,” is translated “increased” in Acts 16:5, of churches; “increase” in the kjv of 1 Thess. 4:10 (RV, abound). See abound, under abundance, B, No. 1.
3. pleonazo (πλεονάζω, 4121), “to make to abound,” is translated “make (you) to increase” in 1 Thess. 3:12, with No. 2. See abundance, B, No. 3.
4. prokopto (προενάρχομαι, 4278) is translated by the verb “to increase” in Luke 2:52 and in the kjv of 2 Tim. 2:16 (RV, “will proceed further”).
See ADVANCE, PROCEED.
5. prostithemi (προστίθημι, 4369), “to put to, add to,” is translated “increase” in Luke 17:5. See add, No. 2.
Note: For “increased in strength” see strength.
INCREDIBLE
apistos (άπιστος, 571) is once rendered “incredible,” Acts 26:8, of the doctrine of resurrection; elsewhere it is used of persons, with the meaning “unbelieving.” See belief,
C, Note (3).
INDEBTED (to be)
opheilo (οφείλω, 3784), “to owe, to be a debtor,” is translated “is indebted” in Luke 11:4. Luke does not draw a parallel between our forgiving and God’s; he speaks of God’s forgiving sins, of our forgiving “debts,” moral debts, probably not excluding material debts. Matthew speaks of our sins as opheilemata, “debts,” and uses parallel terms. Ellicott and others suggest that Luke used a term more adapted to the minds of gentile readers. The inspired language provides us with both, as intended by the Lord.
INDEED
1. men (μέν, 3303), a conjunctive particle (originally a form of men, “verily, truly,”
found in Heb. 6:14.!), usually related to an adversative conjunction or particle, like de, in the following clause, which is placed in opposition to it. Frequently it is untranslatable; sometimes it is rendered “indeed,” e.g., Matt. 3:11; 13:32; 17:11, RV (kjv, “truly”); 20:23; 26:41; (some mss. have it in Mark 1:8); Mark 9:12, RV (kjv, “verily”).
2. alethes (άληθης, 227), “true,” is rendered “indeed” in John 6:55 (twice), see rv marg.; some mss. have No. 3 here.
3. alethos (άληθως, 230), “truly” (from No. 2), is translated “indeed” in John 1:47; 4:42; 8:31.
4. ontos (όντως, 3689), an adverb from on, the present participle of eimi, “to be,” denotes “really, actually”; it is translated “indeed” in Mark 11:32 (rv, “verily”); Luke 24:34; John 8:36; 1 Cor. 14:25, RV (kjv “of a truth”); 1 Tim. 5:3, 5, 16; 6:15, RV, where some mss. have aionios, “eternal” (kjv); in Gal. 3:21, “verily.”
5. kai gar signifies “and in fact,” “for also” (kai, “and,” or “even,” or “also”; gar,
“for”; gar always comes after the first word in the sentence); it is translated “For indeed” in the rv of Acts 19:40; 2 Cor. 5:4; 1 Thess. 4:10 (kjv, “and indeed”); kjv and rv in Phil. 2:27. This phrase has a confirmatory sense, rather than a modifying effect, e.g.,
Matt. 15:27, RV, “for even,” instead of the kjv “yet”; the woman confirms that her own position as a Gentile “dog” brings privilege, “for indeed the dogs, etc.”
6. oude gar “for neither,” is rendered “neither indeed” in Rom. 8:7.
7. alla kai, “but even,” or “but also,” is rendered “nay indeed” in 2 Cor. 11:1, rv (kjv, “and indeed”; rv marg., “but indeed”).
8. kai (καί, 2532), preceded by the particle ge, “at least, ever,” is rendered “indeed” in Gal. 3:4, rv (kjv, “yet”). Kai alone is rendered “indeed” in Phil. 4:10, rv (kjv, “also”).
9. ei meti, “if not indeed,” is rendered “unless indeed” in 2 Cor. 13:5, rv (kjv, “except”).
INDIGNATION
A. Noun.
aganaktesis (άγανάκτησις, 24) is rendered “indignation” in 2 Cor. 7:11. See anger,
A, Note (3).!
Notes: (1) Orge, “wrath,” is translated “indignation” in Rev. 14:10, kjv; rv, “anger.”
See anger, A, No. 1. (2) For thumos, see anger, A, Notes (1) and (2). (3) In Acts 5:17,
the kjv translates zelos by “indignation” (rv “jealousy”); in Heb. 10:27, kjv, “indignation” (rv, “fierceness”; marg., “jealousy”). See jealousy.
B. Verb.
aganakteo (άγανακτέω, 23), “to be indignant, to be moved with indignation” (from
agan, “much,” achomai, “to grieve”), is translated “were moved with indignation” of the ten disciples against James and John, Matt. 20:24; in Mark 10:41, RV (kjv, “they began to be much displeased”); in Matt. 21:15, of the chief priests and scribes, against Christ and the children, RV, “they were moved with indignation” (kjv, “they were sore displeased”); in 26:8, of the disciples against the woman who anointed Christ’s feet, “they had indignation”; so Mark 14:4; in Mark 10:14, of Christ, against the disciples, for rebuking the children, “He was moved with indignation,” RV (kjv, “he was much displeased”); in Luke 13:14, of the ruler of the synagogue against Christ for healing on the Sabbath, “being moved with indignation,” RV, kjv, “(answered) with indignation.” See anger, B, Note (3).!
INDULGENCE
1. anesis (ανεσις, 425), “a loosening, relaxation of strain” (akin to aniemi, “to relax, loosen”), is translated “indulgence” in Acts 24:23, RV (kjv, “liberty”), in the command of Felix to the centurion, to moderate restrictions upon Paul. The papyri and inscriptions illustrate the use of the word as denoting relief (Moulton and Milligan, Vocab.) In the NT it always carries the thought of relief from tribulation or persecution; so 2 Thess. 1:7, “rest”; in 2 Cor. 2:13 and 7:5 it is rendered “relief,” RV (kjv, “rest”); in 8:13, “eased.”
Josephus speaks of the rest or relief (anesis) from plowing and tillage, given to the land in the Year of Jubilee. See ease, liberty, relief, rest.!
2. plesmone (πλησμονή, 4140), “a filling up, satiety” (akin to pimplemi, “to fill”), is translated “indulgence (of the flesh)” in Col. 2:23, RV (kjv, “satisfying”). Lightfoot
translates the passage “yet not really of any value to remedy indulgence of the flesh.” A possible meaning is, “of no value in attempts at asceticism.” Some regard it as indicating that the ascetic treatment of the body is not of any honor to the satisfaction of the flesh (the reasonable demands of the body): this interpretation is unlikely. The following paraphrase well presents the contrast between the asceticism which “practically treats the body as an enemy, and the Pauline view which treats it as a potential instrument of a righteous life”: ordinances, “which in fact have a specious look of wisdom (where there is no true wisdom), by the employment of self-chosen acts of religion and humility (and) by treating the body with brutality instead of treating it with due respect, with a view to meeting and providing against over-indulgence of the flesh” (Parry, in the Camb. Greek Test.).!
For INEXCUSABLE see excuse
For INFALLIBLE see PRooF
For INFANT see babe
INFERIOR
hettaomai, or hessaomai (ήττάω, 2274), “to be less or inferior,” is used in the passive voice, and translated “ye were made inferior,” in 2 Cor. 12:13, RV, for kjv, “ye were inferior,” i.e., were treated with less consideration than other churches, through his independence in not receiving gifts from them. In 2 Pet. 2:19, 20 it signifies to be
overcome, in the sense of being subdued and enslaved. See overcome.! Cf. hesson, “less,” 2 Cor. 12:15; in 1 Cor. 11:17, “worse”;! hettema, “a loss, a spiritual defect,” Rom. 11:12; 1 Cor. 6:7.! Also elattoo, “to decrease, make lower,” John 3:30; Heb. 2:7, 9.!
For INFIDEL (rv, UNBELIEVER) see belief, C, Note (3)
INFIRMITY
1. ostheneia (άσθένεια, 769), lit., “want of strength” (a, negative, sthenos,
“strength”), “weakness,” indicating inability to produce results, is most frequently translated “infirmity,” or “infirmities”; in Rom. 8:26, the RV has “infirmity” (kjv, “infirmities”); in 2 Cor. 12:5, 9, 10, “weaknesses” and in 11:30, “weakness” (kjv, “infirmities”); in Luke 13:11 the phrase “a spirit of infirmity” attributes her curvature directly to satanic agency. The connected phraseology is indicative of trained medical knowledge on the part of the writer.
2. asthenema (άσθένήμα, 771), akin to No. 1, is found in the plural in Rom. 15:1, “infirmities,” i.e., those scruples which arise through weakness of faith. The strong must support the infirmities of the weak (adunatos) by submitting to self-restraint.!
Note: In Luke 7:21, kjv, nosos, “a disease,” is translated “infirmities” (RV, “diseases”).
INFLICTED
Note: This is inserted in 2 Cor. 2:6 to complete the sentence; there is no corresponding word in the original, which lit. reads “this punishment, the (one) by the majority.”
INFORM
1. emphanizo (έμφανίζω, 1718), “to manifest, exhibit,” in the middle and passive voices, “to appear, also signifies to declare, make known,” and is translated “informed” in Acts 24:1; 25:2, 15. For all the occurrences of the word see appear, A, No. 5.
2. katecheo (κατηχέω, 2727) primarily denotes “to resound” (kata, “down,” echos “a sound”); then, “to sound down the ears, to teach by word of mouth, instruct, inform” (Eng., “catechize, catechumen”); it is rendered, in the passive voice, by the verb “to inform,” in Acts 21:21, 24. Here it is used of the large numbers of Jewish believers at Jerusalem whose zeal for the Law had been stirred by information of accusations made against the Apostle Paul, as to certain anti-Mosaic teaching he was supposed to have given the Jews. See instruct, teach.
For INHABITANTS, INHABITERS see dwell, A, No. 2
INHERIT, INHERITANCE
A. Verbs.
1. kleronomeo (κληρονομέω, 2816) strictly means “to receive by lot” (kleros, “a lot,”
nemomai, “to possess”); then, in a more general sense, “to possess oneself of, to receive as one’s own, to obtain.” The following list shows how in the NT the idea of inheriting broadens out to include all spiritual good provided through and in Christ, and particularly all that is contained in the hope grounded on the promises of God.
The verb is used of the following objects:
“(a) birthright, that into the possession of which one enters in virtue of sonship, not because of a price paid or of a task accomplished, Gal. 4:30; Heb. 1:4; 12:17:
(b) that which is received as a gift, in contrast with that which is received as the reward of law-keeping, Heb. 1:14; 6:12 (“through,” i.e., “through experiences that called for the exercise of faith and patience,’ but not ‘on the ground of the exercise of faith and patience.’):
(c) that which is received on condition of obedience to certain precepts, 1 Pet. 3:9, and of faithfulness to God amidst opposition, Rev. 21:7:
(d) the reward of that condition of soul which forbears retaliation and selfvindication, and expresses itself in gentleness of behavior.. Matt. 5:5. The phrase “inherit the earth,” or “land,” occur several times in OT. See especially Ps. 37:11, 22:
(e) the reward (in the coming age, Mark 10:30) of the acknowledgment of the paramountcy of the claims of Christ, Matt. 19:29. In the three accounts given of this incident, see Mark 10:17-31; Luke 18:18-30, the words of the question put to the Lord are, in Matthew, “that I may have,” in Mark and Luke, “that I may inherit.” In the report of the Lord’s word to Peter in reply to his subsequent question, Matthew has “inherit eternal life,” while Mark and Luke have “receive eternal life.” It seems to follow that the meaning of the word “inherit” is here ruled by the words “receive” and “have,” with which it is interchanged in each of the three Gospels, i.e., the less common word “inherit” is to be regarded as equivalent to the more common words “receive” and “have.” Cf.
Luke 10:25:
(f) the reward of those who have shown kindness to the “brethren” of the Lord in their distress, Matt. 25:34:
(g) the kingdom of God, which the morally corrupt cannot “inherit,” 1 Cor. 6:9, 10, the “inheritance” of which is likewise impossible to the present physical constitution of man, 1 Cor. 15:50:
(h) incorruption, impossible of “inheritance” by corruption, 1 Cor. 15:50.”*
See heir.!
Note: In regard to (e), the word clearly signifies entrance into eternal life without any previous title; it will not bear the implication that a child of God may be divested of his “inheritance” by the loss of his right of succession.
2. kleroo (κληρόώ, 2820) is used in the passive voice in Eph. 1:11, kjv, “we have obtained an inheritance”; rv, “we were made a heritage.” See heritage.!
B. Nouns.
1. kleronomia (κληρονομία, 2817), “a lot” (see A), properly “an inherited property, an inheritance.” “It is always rendered inheritance in NT, but only in a few cases in the Gospels has it the meaning ordinarily attached to that word in English, i.e., that into possession of which the heir enters only on the death of an ancestor. The NT usage may be set out as follows: (a) that property in real estate which in ordinary course passes from father to son on the death of the former, Matt. 21:38; Mark 12:7; Luke 12:13; 20:14; (b) a portion of an estate made the substance of a gift, Acts 7:5; Gal. 3:18, which also is to be included under (c); (c) the prospective condition and possessions of the believer in the new order of things to be ushered in at the return of Christ, Acts 20:32; Eph. 1:14; 5:5; Col. 3:24; Heb. 9:15; 1 Pet. 1:4; (d) what the believer will be to God in that age, Eph. 1:18.”f
Note: In Gal. 3:18, “if the inheritance is of the Law,” the word “inheritance” stands for “the title to the inheritance.”
2. kleros (κληρος, 2819), (whence Eng., “clergy”), denotes (a) “a lot,” given or cast (the latter as a means of obtaining divine direction), Matt. 27:35; Mark 15:24; Luke 23:24; John 19:24; Acts 1:26; (b) “a person’s share” in anything, Acts 1:17, RV, “portion” (kjv, “part”); 8:21, “lot”; (c) “a charge” (lit., “charges”) “allotted,” to elders, 1 Pet. 5:3, rv [kjv, “(God’s) heritage”]; the figure is from portions of lands allotted to be cultivated; (d) “an inheritance,” as in No. 1 (c); Acts 26:18; Col. 1:12. See charge, A, No. 4,
LOT(S), PART, PORTION.!
INIQUITY
1. anomia ( νομία, 458), lit., “lawlessness” (a, negative, nomos, “law”), is used in a way which indicates the meaning as being lawlessness or wickedness. Its usual rendering in the NT is “iniquity,” which lit. means unrighteousness. It occurs very frequently in the Sept., especially in the Psalms, where it is found about 70 times. It is used (a) of iniquity in general, Matt. 7:23; 13:41; 23:28; 24:12; Rom. 6:19 (twice); 2 Cor. 6:14, RV, “iniquity” (kjv, “unrighteousness”); 2 Thess. 2:3, in some mss.; the kjv and RV follow those which have hamartia, “(man of) sin”; 2:7, rv, “lawlessness” (kjv, “iniquity”); Titus 2:14; Heb. 1:9; 1 John 3:4 (twice), RV, “(doeth) ... lawlessness” and “lawlessness” (kjv, “transgresseth the law” and “transgression of the law”); (b) in the plural, of acts or manifestations of lawlessness, Rom. 4:7; Heb. 10:17 (some inferior mss. have it in 8:12, for the word hamartia). See lawlessness, transgression, unrighteousness.!
Note: In the phrase “man of sin,” 2 Thess. 2:3, the word suggests the idea of contempt of Divine law, since the Antichrist will deny the existence of God.
2. adikia (άδικία, 93) denotes “unrighteousness,” lit., “unrightness” (a, negative,
dike, “right”), a condition of not being right, whether with God, according to the standard of His holiness and righteousness, or with man, according to the standard of what man knows to be right by his conscience. In Luke 16:8 and 18:6, the phrases lit. are, “the steward of unrighteousness” and “the judge of injustice,” the subjective genitive describing their character; in 18:6 the meaning is “injustice” and so perhaps in Rom. 9:14. The word is usually translated “unrighteousness,” but is rendered “iniquity” in Luke 13:27; Acts 1:18; 8:23; 1 Cor. 13:6, kjv (rv, “unrighteousness”); so in 2 Tim. 2:19; Jas. 3:6.
3. adikema (άδίκημα, 92) denotes “a wrong, injury, misdeed” (akin to No. 2; from
adikeo, “to do wrong”), the concrete act, in contrast to the general meaning of No. 2, and translated “a matter of wrong,” in Acts 18:14; “wrongdoing,” 24:20 (kjv, “evil-doing”); “iniquities,” Rev. 18:5. See evil, wrong.!
4. poneria (πονηρία, 4189), akin to poneo, “to toil” (cf. poneros, “bad, worthless”; see bad), denotes “wickedness,” and is so translated in Matt. 22:18; Mark 7:22 (plural); Luke 11:39; Rom. 1:29; 1 Cor. 5:8; Eph. 6:12; in Acts 3:26, “iniquities.” See
wickedness.! Cf. kakia, “evil.”
5. paranomia (παρανομία, 3892), “lawbreaking” (para, “against,” nomos, “law”), denotes “transgression,” so rendered in 2 Pet. 2:16, for kjv, “iniquity.”!
injure, injurious, injury
A. Verb.
adikeo (άδικέω, 91), akin to Nos. 2 and 3, under iniquity, is usually translated either “to hurt,” or by some form of the verb “to do wrong.” In the kjv of Gal. 4:12, it is rendered “ye have (not) injured me,” which the RV corrects, both in tense and meaning, to “ye did (me no) wrong.” See hurt.
B. Adjective.
hubristes (ύβριστης, 5197), “a violent, insolent man” (akin to C), is translated “insolent” in Rom. 1:30, RV, for kjv, “despiteful”; in 1 Tim. 1:13, “injurious.” See
DESPITEFUL, INSOLENT.!
C. Noun.
hubris (ΰβρις, 5196): see harm, A, No. 4.
INK
melan (μέλαν, 3188), the neuter of the adjective melas, “black” (see Matt. 5:36; Rev. 6:5, 12), denotes “ink,” 2 Cor. 3:3; 2 John 12; 3 John 13.!
INN
1. kataluma (κατάλυμα, 2646): see guestchamber.
2. pandocheion (πανδοχειον, 3829), lit., “a place where all are received” (pas, “all,”
dechomai, “to receive”), denotes “a house for the reception of strangers,” a caravanserai, translated “inn,” in Luke 10:34, in the parable of the good samaritan. Cattle and beasts of burden could be sheltered there, and this word must thereby be distinguished from No. 1.! Cf. pandocheus in the next verse, “(the) host.”!
INNER
1. eso (ἔσω, 2080), an adverb connected with eis, “into,” is translated “inner” in the kjv of Eph. 3:16 (RV, “inward”); after verbs of motion, it denotes “into,” Mark 15:16; after verbs of rest, “within.” See within.
2. esoteros (έσώτερος, 2082), the comparative degree of No. 1, denotes “inner,” Acts 16:24 (of a prison); Heb. 6:19, with the article, and practically as a noun, “that which is within (the veil),” lit., “the inner (of the veil).”! Cf. Eng., esoteric.
Note: For “inner chamber(s)” see chamber, No. 1.
INNOCENT
1. athoos (αθωος, 121) primarily denotes “unpunished” (a, negative, thoe, “a penalty”); then, “innocent,” Matt. 27:4, “innocent blood,” i.e., the blood of an “innocent” person, the word “blood” being used both by synecdoche (a part standing for the whole), and by metonymy (one thing standing for another), i.e., for death by execution (some mss. have dikaion, “righteous”); v. 24, where Pilate speaks of himself as “innocent.”!
2. akakos (ακακος, 172), lit., “not bad” (a, negative, kakos, “bad”), denotes “guileless, innocent,” Rom. 16:18, RV, “innocent” (kjv, “simple”); “harmless” in Heb. 7:26. See harmless.!
INNUMERABLE
1. anarithmetos (άναρίθμητος, 382), a, negative, n, euphonic, arithmeo, “to number,” is used in Heb. 11:12.!
2. murias (μυρίας, 3461) denotes either “ten thousand,” or, “indefinitely, a myriad, a numberless host,” in the plural, Acts 19:19; lit. “five ten-thousands,” Rev. 5:11; 9:16; in the following, used of vast numbers, Luke 12:1, kjv, “an innumerable multitude,” RV, “the many thousands” (rv marg., “the myriads”); Acts 21:20, “thousands”; Heb. 12:22, “innumerable hosts”; Jude 14, “ten thousands” (RV, marg., in each place, “myriads”). See company, thousands.! Cf. the adjective murios, “ten thousand,” Matt. 18:24; 1 Cor. 4:15; 14:19.!
For INORDINATE see affection, No. 1
INQUIRE, INQUIRY (make)
A. Verbs.
1. punthanomai (πυνθάνομαι, 4441), “to inquire,” is translated “inquired” in Matt. 2:4, and Acts 21:33, RV (kjv, “demanded”); in Luke 15:26; 18:36 and Acts 4:7 (kjv, “asked”); “inquired” (kjv, “inquired”) in John 4:52; “inquire” (kjv, “inquire”) in Acts 23:20; in Acts 23:34 it denotes “to learn by inquiry,” kjv, and RV, “when (he) understood”; elsewhere it is rendered by the verb “to ask,” Acts 10:18, 29; 23:19. See ASK, UNDERSTAND.!
2. zeteo (ζήτέω, 2212), “to seek,” is rendered “inquire” in John 16:19; “inquire ...
for” in Acts 9:11. See about, B, Note, desire, endeavor, go, Note (2), a, require, seek.
3. dierotao (διερωτάω, 1331), “to find by inquiry, to inquire through to the end” (dia, intensive, erotao, “to ask”) is used in Acts 10:17.!
4. exetazo (έξετάζω, 1833), “to examine, seek out, inquire thoroughly,” is translated “inquire” in Matt. 10:11, kjv (rv, “search out”); in John 21:12, “durst inquire,” RV [kjv, “(durst) ask”]; in Matt. 2:8, rv, “search out” (kjv, “search”). See ask, search.!
Notes: (1) Epizeteo, “to seek after or for” (epi, “after,” zeteo, “to seek”), is rendered
“inquire” in Acts 19:39, kjv (rv, “seek”). (2) Sunzeteo, “to search” or “examine
together,” is rendered “to inquire” in Luke 22:23, kjv (rv, “to question”). (3) Ekzeteo,
“to seek out, search after,” is rendered “have inquired” in 1 Pet. 1:10, kjv (rv, “sought”).
(4) Diaginosko, “to ascertain exactly,” or “to determine,” is rendered “inquire” in Acts
23:15, kjv (rv, “judge”). (5) Akriboo, “to learn by diligent or exact inquiry,” is rendered “inquired diligently” and “had diligently inquired” respectively, in Matt. 2:7, 16, kjv (rv, “learned carefully,” and “had carefully learned”). (6) In 2 Cor. 8:23, the words “any inquire” are inserted to complete the meaning, lit., “whether about Titus.”
B. Noun.
zetesis (ζήτησις, 2214) primarily denotes “a search”; then, “an inquiry, a questioning, debate”; it forms part of a phrase translated by the verb “to inquire,” in Acts 25:20, RV, “how to inquire,” lit. “(being perplexed as to) the inquiry.” See question.
INSCRIPTION
epigrapho (έπιγράφω, 1924), “to write upon, inscribe” (epi, “upon,” grapho, “to write”), is usually rendered by the verb “to write upon, over, or in,” Mark 15:26; Heb. 8:10; 10:16; Rev. 21:12; it is translated by a noun phrase in Acts 17:23, “(with this)
inscription,” lit., “(on which) had been inscribed.”! Cf. the noun epigraphe, “a superscription.”
INSIDE
1. entos (έντός, 1787), an adverb denoting “within,” or “among,” is once used with the article, as a noun, of “the inside (of the cup and of the platter),” Matt. 23:26, rv (kjv, “that which is within etc.”); elsewhere, Luke 17:21. See within.!
2. esothen (έσωθεν, 2081), an adverb denoting “from within,” or “within,” is used with the article, as a noun, of the inner being, the secret intents of the heart, which, the Lord declared, God made, as well as the visible physical frame, Luke 11:40. In v. 39, it is rendered “inward part.” See inward, within.
INSOLENT
hubristes (ύβριστης, 5197), “violent, injurious, insolent,” is rendered “insolent” in Rom. 1:30, rv (kjv, “despiteful”). See despiteful, injurious.
INSOMUCH THAT, or AS
1. hoste (ώστε, 5620), a consecutive particle, is used with the meaning “insomuch that,” or “so that,” or “that,” to express the effect or result of anything, e.g., Matt. 8:24; 13:54; 15:31; 27:14; Acts 1:19 (kjv, “insomuch as”); 5:15; 19:12 (kjv, “so that”); 2 Cor. 1:8; Gal. 2:13. See wherefore.
2. eis to (καθό, 2526), lit., “unto the,” followed by the infinitive mood, is sometimes used of result, and is rendered “insomuch that” in 2 Cor. 8:6.
3. katho is translated “insomuch as” in 1 Pet. 4:13, rv (kjv, “inasmuch as”). See INASMUCH.
INSPIRATION OF GOD, INSPIRED OF GOD
theopneustos (θεόπνευστος, 2315), “inspired by God” (Theos, “God,” pneo, “to breathe”), is used in 2 Tim. 3:16, of the Scriptures as distinct from non-inspired writings. Wycliffe, Tyndale, Coverdale and the Great Bible have the rendering “inspired of God.”!
instant, be instant, instantly
A. Verbs.
1. epikeimai (έπίκειμαι, 1945), “to lie” or “press upon,” is rendered “they were instant” in Luke 23:23 (Amer. RV, “they were urgent”). See impose.
2. ephistemi (έφίστημι, 2186), “to set upon or by,” is used in the NT intransitively, either in the middle voice, or in certain tenses of the active, signifying “to stand by, be present, be at hand, come on or upon,” and is translated “be instant” in 2 Tim. 4:2. See ASSAULT, COME, etc.
Note: For proskartereo, in Rom. 12:12, kjv, rendered “continuing instant,” rv, “steadfastly,” see CONTINUE, No. 9.
B. Noun.
Note: The word hora, “an hour,” is translated “instant” in Luke 2:38, kjv; the RV renders it “hour.” See hour.
C. Adverb.
spoudaios (σπουδαίως, 4709), “earnestly, diligently,” is rendered “instantly” in Luke 7:4, kjv (rv, “earnestly”). See earnest.
Note: For the phrase en ekteneia, rendered “instantly” in Acts 26:7, kjv, see earnest, D.
instruct, instruction, instructor
A. Verbs.
1. katecheo (κατηχέω, 2727), “to teach orally, inform, instruct,” is translated by the verb “to instruct” in Luke 1:4; Acts 18:25 (RV marg., “taught by word of mouth”); Rom. 2:18; 1 Cor. 14:19, rv (kjv, “teach”). See inform, teach.
2. paideuo (παιδεύω, 3811), “to train children, teach,” is rendered “was instructed,” in Acts 7:22, RV (kjv, “learned”); “instructing” in 2 Tim. 2:25, kjv (rv, “correcting”); Titus 2:12, RV, “instructing” (kjv, “teaching”). The verb is used of the family discipline, as in Heb. 12:6, 7, 10; cf. 1 Cor. 11:32; 2 Cor. 6:9; Rev. 3:19. In 1 Tim. 1:20 (passive voice) it is translated “might be taught,” rv (kjv, “may learn”), but, “however the passage is to be understood, it is clear that not the impartation of knowledge but severe discipline is intended. In Luke 23:16, 22, Pilate, since he had declared the Lord guiltless of the charge brought against Him, and hence could not punish Him, weakly offered, as a concession to the Jews, to ‘chastise,paideuo, Him, and let Him go.’”14
This sense of paideuo is confirmed by Heb. 12:6, where it is joined (in a quotation
from the Sept. of Prov. 3:12) with “to lash or scourge.” Cf. the scene in the Pilgrim>s
Progress where a shining one with a whip of small cords “chastised sore” the pilgrims foolishly caught in the net of the flatterer and said to them, “As many as I love I rebuke and chasten” (paideuo). See correct, teach.!
3. matheteuo (μαθητεύώ, 3100), used transitively, “to make a disciple,” is translated “which is instructed” in Matt. 13:52, kjv (rv, “who hath been made a disciple”). See DISCIPLE.
4. mueo, “to initiate into the mysteries,” is used in the passive voice, in Phil. 4:12, kjv, “I am instructed,” rv, “have I learned the secret.” See learn.!
5. probibazo (προβιβάζώ, 4264), “to lead forward, lead on” (the causal ofprobaino,
“to go forward”;pro, “forward,” bibazo, “to lift up”), is used in the passive voice In Matt. 14:8, and translated, kjv, “being before instructed,” rv, “being put forward.” Some mss. have it in Acts 19:33, instead of No. 6.!
6. sumbibazo (συμβιβάζώ, 4822), “to join, knit, unite” (sun, “with”), then, “to compare,” and so, “to prove,” hence, “to teach, instruct,” is so rendered in 1 Cor. 2:16; it is found in the best mss. in Acts 19:33 (rv marg., “instructed”). See compacted, CONCLUDE, KNIT TOGETHER, PROVE.
B. Nouns.
(INSTRUCTION)
paideia (παιδεία, 3809), “training, instruction,” is translated “instruction” in 2 Tim. 3:16. See chasten.
(INSTRUCTOR)
1. paidagogos (παιδαγώγός, 3807), “a guide,” or “guardian” or “trainer of boys,” lit., “a child-leader” (pais, “a boy, or child,” ago, “to lead”), “a tutor,” is translated “instructors” in 1 Cor. 4:15, kjv (rv, “tutors”); here the thought is that of pastors rather than teachers; in Gal. 3:24, 25, kjv, “schoolmaster” (rv, “tutor,”), but here the idea of instruction is absent. “In this and allied words the idea is that of training, discipline, not of impartation of knowledge. The paidagogos was not the instructor of the child; he exercised a general supervision over him and was responsible for his moral and physical well-being. Thus understood, paidagogos is appropriately used with ‘kept in ward’ and ‘shut up,’ whereas to understand it as equivalent to ‘teacher’ introduce, an idea entirely foreign to the passage, and throws the Apostle’s argument into confusion.”*! Cf. epitropos, “a steward, guardian, tutor.”
2. paideutes (παιδευτης, 3810), akin to A, No. 2, denotes (a) “an instructor, a teacher,” Rom. 2:20, kjv, “an instructor” (rv, “a corrector”); (b) “one who disciplines, corrects, chastens,” Heb. 12:9, rv, “to chasten” [kjv, “which corrected” (lit., “correctors”)]. In (a) the discipline of the school is in view; in (b) that of the family. See
corrector.!. Cf. epitropos, “a steward, guardian, tutor.”
instruments
hoplon (οπλον, 3696), “a tool, instrument, weapon,” is used metaphorically in Rom. 6:13 of the members of the body as “instruments” (marg., “weapons”), negatively, of unrighteousness, positively, of righteousness. The metaphor is probably military (cf. v. 23, “wages,” i.e. soldiers’ pay); Moule renders it “implements”; “weapons” seems to be the meaning. See armor, weapons.
insurrection
A. Nouns.
1. stasis (στάσις, 4714), akin to histemi, “to make to stand,” denotes (a) primarily, “a standing or place,” Heb. 9:8; (b) “an insurrection, sedition,” translated “insurrection” in Mark 15:7; “insurrections” in Acts 24:5, RV (kjv, “sedition”); in Luke 23:19, 25 (kjv “sedition”), “riot,” Acts 19:40, RV (kjv, “uproar”); (c) “a dissension,” Acts 15:2; in Acts 23:7, 10, “dissension.” See dissension.!
2. stasiastes (συστασιαστης, 4955v) denotes “a rebel, revolutionist, one who stirs up
sedition” (from stasiazo, “to stir up sedition”), Mark 15:7, “had made insurrection.”
Some mss. have sustasiastes, a fellow-rioter, a fellow-mover of sedition, kjv, “had made insurrection with (him).”!
B. Verb.
katephistemi (κατεφίστημι, 2721) signifies “to rise up against” (lit., “to cause to
stand forth against,” kata, “against,” epi, “forth,” histemi, “to cause to stand”), Acts 18:12, kjv, “made insurrection” (rv, “rose up against”).!
intend
1. ^ulomai (βούλομαι, 1014), “to will, wish, desire, purpose” (expressing a fixed resolve, the deliberate exercise of volition), is translated “intend” in Acts 5:28, and “intending” in 12:4. See desire.
2. thelo (θέλω, 2309), “to will, be willing, desire” (less strong, and more frequent than No. 1), is translated “intending” in Luke 14:28, kjv (rv, “desiring”). See desire.
3. mello (μέλλω, 3195), “to be about to do a thing,” indicating simply the formation of a design, is translated “intend” in Acts 5:35, kjv (rv, “are about”); “intending,” in Acts 20:7, RV (kjv, “ready”); 20:13 (1st part); in the 2nd part of the v., RV, “intending” (kjv, “minding”).
intent
1. ennoia (έννοια, 1771), primarily “a thinking, idea, consideration,” denotes “purpose, intention, design” (en, in, nous, mind); it is rendered “intents” in Heb. 4:12; “mind,” in 1 Pet. 4:1 (rv, marg., “thought”). See mind.! Cf. Enthumesis, “thought” (see
DEVICE).
2. logos (λόγος, 3056), “a word, account, etc.,” sometimes denotes “a reason, cause; intent,” e.g., Matt. 5:32, “cause”; it is rendered “intent” in Acts 10:29. See cause.
Notes: (1) The phrase eis touto, lit., “unto this,” i.e., “for this purpose,” is rendered
“for this (kjv, ‘that’) intent” in Acts 9:21, RV (2) The phrase eis to, “unto the,” followed by a verb in the infinitive mood, is translated “to the intent” in 1 Cor. 10:6. (3) The phrase pros ti, lit., “in reference to what,” is rendered “for what intent” in John 13:28. (4)
In John 11:15 the conjunction hina, “to the end that,” is translated “to the intent,” and in Eph. 3:10, “to the intent that.”
INTERCESSIONS
A. Noun.
enteuxis (έντευξις, 1783) primarily denotes “a lighting upon, meeting with” (akin to B); then, “a conversation”; hence, “a petition,” a meaning frequent in the papyri; it is a technical term for approaching a king, and so for approaching God in “intercession”; it is rendered “prayer” in 1 Tim. 4:5; in the plural in 2:1 (i.e., seeking the presence and hearing of God on behalf of others).! For the synonymous words, proseuche, deesis, see PRAYER.
B. Verbs.
1. entunchano (έντυγχάνω, 1793), primarily “to fall in with, meet with in order to converse”; then, “to make petition,” especially “to make intercession, plead with a person,” either for or against others; (a) against, Acts 25:24, “made suit to (me),” RV [kjv, “have dealt with (me)”], i.e., against Paul; in Rom. 11:2, of Elijah in “pleading” with God, RV (kjv, “maketh intercession to”), against Israel; (b) for, in Rom. 8:27, of the intercessory work of the Holy Spirit for the saints; v. 34, of the similar intercessory work of Christ; so Heb. 7:25. See deal with, plead, suit.!
2. huperentunchano (ύπερεντυγχάνω, 5241), “to make a petition” or “intercede on
behalf of another” (huper, “on behalf of,” and No. 1), is used in Rom. 8:26 of the work of the Holy Spirit in making “intercession” (see No. 1, v. 27).!
INTEREST
tokos (τόκος, 5110), primarily “a bringing forth, birth” (from tikto, “to beget”), then, “an offspring,” is used metaphorically of the produce of money lent out, “interest,” usury, Matt. 25:27; Luke 19:23. See usury.!
INTERPOSED
mesiteuo (μεσιτεύω, 3315), “to mediate, give surety” (akin to mesites, “a mediator”), is translated “interposed” in Heb. 6:17, rv. See confirm, No. 5.!
INTERPRET, INTERPRETATION, INTERPRETER
A. Verbs.
1. hermeneuo (έρμήνεύω, 2059), (cf. Hermes, the Greek name of the pagan god Mercury, who was regarded as the messenger of the gods), denotes “to explain, interpret” (Eng., “hermeneutics”), and is used of explaining the meaning of words in a different language, John 1:38 (in some mss.), see No. 3; 9:7 (“Siloam,” interpreted as “sent”); Heb. 7:2 (Melchizedec, “by interpretation,” lit., “being interpreted,” King of righteousness).!
2. diermeneuo (διερμήνεύω, 1329), a strengthened form of No. 1 (dia, “through,” used intensively), signifies “to interpret fully, to explain.” In Luke 24:27, it is used of Christ in interpreting to the two on the way to Emmaus “in all the Scriptures the things concerning Himself,” RV, “interpreted” (kjv, “expounded”); in Acts 9:36, it is rendered “is by interpretation,” lit., “being interpreted” (of Tabitha, as meaning Dorcas); in 1 Cor. 12:30 and 14:5, 13, 27, it is used with reference to the temporary gift of tongues in the churches; this gift was inferior in character to that of prophesying unless he who spoke in a “tongue” interpreted his words, 14:5; he was, indeed, to pray that he might interpret, v. 13; only two, or at the most three, were to use the gift in a gathering, and that “in turn” (rv); one was to interpret; in the absence of an interpreter, the gift was not to be exercised, v. 27. See expound.!
3. methermeneuo (μεθερμήνεύω, 3177), “to change or translate from one language to
another (meto, implying change, and No. 1), to interpret,” is always used in the passive voice in the NT, “being interpreted,” of interpreting the names, Immanuel, Matt. 1:23; Golgotha, Mark 15:22; Barnabas, Acts 4:36; in Acts 13:8, of Elymas, the verb is rendered “is ... by interpretation,” lit., “is interpreted”; it is used of interpreting or translating sentences in Mark 5:41; 15:34; in the best mss., John 1:38 (Rabbi, interpreted as “Master”); v. 41 (Messiah, interpreted as “Christ”); see No. 1.!
B. Nouns.
(INTERPRETATION)
1. hermeneia (or -ia) (έρμήνεία, 2058), akin to A, No. 1, is used in 1 Cor. 12:10;
14:26 (see A, No. 2).!
2. epilusis (έπίλυσις, 1955), from epiluo, “to loose, solve, explain,” denotes “a
solution, explanation,” lit., “a release” (epi, “up,” luo, “to loose”), 2 Pet. 1:20, “(of private) interpretation”; i.e., the writers of Scripture did not put their own construction upon the “Godbreathed” words they wrote.! Note: For “hard of interpretation,” Heb. 5:11, rv, see utter, Note (1).
(INTERPRETER)
diermeneutes (διερμήνευτ)ς, 1328), lit., “a thorough interpreter” (cf. A, No. 2), is used in 1 Cor. 14:28 (some mss. have hermeneutes).!
INTERROGATION
eperotema (έπερώτήμα, 1906), primarily a question or inquiry, denotes “a demand or appeal”; it is found in 1 Pet. 3:21, rv, “interrogation” (kjv, “answer”). See answer,
Note. Some take the word to indicate that baptism affords a good conscience, an appeal against the accuser.!
For INTO see f, p. 1
intreat, intreaty
A. Verbs.
1. erotao (έρωτάω, 2065), “to ask, beseech,” is rendered “intreat,” e.g., in Phil. 4:3, kjv (rv, “beseech”). See ask.
2. parakaleo (παρακαλέω, 3870), “to beseech, comfort, exhort,” is rendered by the verb “to intreat” in Luke 8:31, RV, “intreated” (kjv, “besought”); 15:28; Acts 9:38, RV, “intreating” (kjv, “desiring”); 28:20, RV (kjv, “called for”); 1 Cor. 4:13; 2 Cor. 9:5, RV (kjv, “exhort”); 10:1, rv (kjv, “beseech”); 1 Tim. 5:1, kjv (rv, “exhort”). See beseech.
3. paraiteomai (παραιτέομαι, 3868), “to ask to be excused, to beg,” etc., is rendered “intreated” in Heb. 12:19, See avoid.
B. Adjective.
eupeithes (εύπειθής, 2138), “ready to obey” (eu, “well,” peithomai, “to obey, to be persuaded”), “compliant,” is translated “easy to be intreated” in Jas. 3:17, said of the wisdom that is from above.!
C. Noun.
paraklesis (παράκλησις, 3874), “an appeal, a comfort, exhortation,” etc., is translated “intreaty” in 2 Cor. 8:4.
For INTRUDE (Col. 2:18) see dwell, A, No. 11
INTRUST
pisteuo (πιστεύω, 4100), “to believe,” also means “to entrust,” and in the active voice is translated “to commit,” in Luke 16:11; John 2:24; in the passive voice, “to be intrusted with,” Rom. 3:2, RV, “they were intrusted with” (kjv, “unto them were committed”), of Israel and the oracles of God; 1 Cor. 9:17, rv, “I have ... intrusted to me” (kjv, “is committed unto me”), of Paul and the stewardship of the gospel; so Gal. 2:7; Titus 1:3; in 1 Thess. 2:4, where he associates with himself his fellow missionaries, RV, “to be intrusted with” (kjv, “to be put in trust with”). See believe, commit.
INVENTORS
epheuretes (έφευρέτης, 2182), “an inventor, contriver” (akin to epheurisko, “to find out”; epi, “on,” used intensively, heurisko, “to find”), occurs in the plural in Rom. 1:30.!
INVISIBLE
aoratos (άόρατος, 517), lit., “unseen” (a, negative, horao, “to see”), is translated “invisible” in Rom. 1:20, of the power and divinity of God; of God Himself, Col. 1:15; 1 Tim. 1:17; Heb. 11:27; of things unseen, Col. 1:16.! In the Sept., Gen. 1:2; Isa. 45:3, “unseen (treasures).” !
INWARD (man, part), INWARDLY
1. eso (ἔσω, 2080), “within, inward,” is used adjectivally in Rom. 7:22, “(the) inward (man)”; 2 Cor. 4:16, with “man” expressed in the preceding clause, but not repeated in the original, “(our) inward (man)” (some mss. have esothen, “from within”); Eph. 3:16, rv, “(the) inward (man)” (kjv, “inner”). See inner, within.
2. esothen (εσώθεν, 2081) is used in Luke 11:39, as a noun with the article, “part” being understood, “(your) inward part”; in Matt. 7:15 it has its normal use as an adverb, “inwardly.” See within.
Note: In Rom. 2:29 the phrase en to krupto, lit., “in (the) secret, or hidden” (“part” being understood) is rendered “inwardly,” said of a spiritual Jew, in contrast to the one who is merely naturally circumcised and so is one outwardly. See hide, secret.
IRKSOME
okneros (οκνηρός, 3636), “shrinking, timid” (from okneo, “to shrink, delay”), is used negatively in Phil. 3:1, RV, “irksome” (kjv, “grievous”), i.e., “I do not hesitate”; in Matt. 25:26, and Rom. 12:11, “slothful.” See grievous, slothful.!
IRON
A. Noun.
sideros (σίδηρος, 4604), “iron,” occurs in Rev. 18:12.!
B. Adjective.
sidereos (σιδήρεος, 4603), “of iron,” occurs in Acts 12:10, of an iron gate; “of iron,” Rev. 2:27; 9:9; 12:5; 19:15.!
ISLAND, ISLE
1. nesos (νησος, 3520), “an island,” occurs in Acts 13:6; 27:26; 28:1, 7, 9, 11; Rev. 1:9; 6:14; 16:20.!
2. nesion (νησίον, 3519), a diminutive of No. 1, “a small island,” occurs in Acts 27:16, Cauda, RV.!
ISSUE
A. Nouns.
1. ekbasis (εκβασις, 1545), “a way out,” “way of escape,” 1 Cor. 10:13 (ek, “out,”
baino, “to go”), is rendered “issue” in Heb. 13:7, rv, for kjv, “end,” regarding the manner of life of deceased spiritual guides. See end.!
2. rhusis (ρύσις, 4511), “a flowing” (akin to rheo, “to flow”), “an issue,” is used in Mark 5:25; Luke 8:43, 44.!
Note: In Matt. 22:25, kjv, sperma, “seed,” is translated “issue” (rv, “seed”).
B. Verb.
ekporeuo (έκπορεύομαι, 1607), “to cause to go forth” (ek, “out,” poreuo, “to cause to go”), is used in the middle voice in Rev. 9:17, 18, of the coming forth of fire, smoke and brimstone from the mouths of the symbolic horses in a vision, kjv, “issued” (the RV renders it by the verb “to proceed”). See come, depart, go, proceed.
IT
Note: The pronouns used are the same, in their neuter forms, as Nos. 1, 2, 3 under HE.
ITCHING
knetho (κνηθω, 2833), “to scratch, tickle,” is used in the passive voice, metaphorically, of an eagerness to hear, in 2 Tim. 4:3, lit., “itched (as to the hearing),” of those who, not enduring sound doctrine, heap to themselves teachers.!
itself
Note: The pronouns used are the same in their neuter forms, as those under himself.
ivory
elephantinos (έλεφάντινος, 1661), an adjective from elephas (whence Eng., elephant), signifies “of ivory,” Rev. 18:12.!
jacinth
A. Noun.
huakinthos (ύάκινθος, 5192) primarily denoted “a hyacinth,” probably the dark blue iris; then, “a precious stone,” most likely the sapphire, Rev. 21:20.!
B. Adjective.
huakinthinos (ύακίνθινος, 5191) signifies “hyacinthine,” perhaps primarily having the color of the hyacinth. Some regard its color as that of the martagon lily, a dusky red. According to Swete, the word in Rev. 9:17 is “doubtless meant to describe the blue smoke of a sulphurous flame.”!
JAILER
desmophulax (δεσμοφύλαξ, 1200), “a prison keeper, jailer” (desmos, “a band,” phulax, “a guard, keeper”), occurs in Acts 16:23, 27, 36.!
For JANGLING (1 Tim. 1:6, kjv) see talking (vain)
JASPER
iaspis (ίασπις, 2393), a Phoenician word (cf. Heb. uashpheh, e.g., Exod. 28:20; 39:16), seems to have denoted a translucent stone of various colors, especially that of fire, Rev. 4:3; 21:11, 18, 19. The sardius and the jasper, of similar color, were the first and last stones on the breastplate of the high priest, Ex. 28:17, 20.!
jealous, jealousy
A. Noun.
zelos (ζηλος, 2205), “zeal, jealousy,” is rendered “jealousy” in the rv (kjv, “envying”) in Rom. 13:13; 1 Cor. 3:3; Jas. 3:14, 16; in 2 Cor. 12:20 (kjv, “envyings”); in Gal. 5:20, RV “jealousies” (kjv, “emulations”); in Acts 5:17 (kjv, “indignation”); in 13:45 (kjv, “envy”); in 2 Cor. 11:2 it is used in the phrase “with a godly jealousy,” lit., “with a jealousy of God” (rv, marg.). See envy.
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
B. Verbs.
1. zeloo (ζηλόω, 2206), akin to A, “to be jealous, to burn with jealousy” (otherwise, to seek or desire eagerly), is rendered “moved with jealousy,” in Acts 7:9 and 17:5, RV (kjv, “moved with envy”); in 1 Cor. 13:4, “envieth (not),” kjv and RV; in Jas. 4:2, RV
marg., “are jealous” (text “covet;” kjv, “desire to have”). See affect, Note, desire.
2. parazeloo (παραζηλόω, 3863), “to provoke to jealousy” (para, “beside,” used intensively, and No. 1), is found in Rom. 10:19 and 11:11, of God’s dealings with Israel through his merciful dealings with Gentiles; in 11:14, RV, “I may provoke to jealousy” (kjv, “... emulation”), of the apostle’s evangelical ministry to Gentiles with a view to stirring his fellow nationals to a sense of their need and responsibilities regarding the gospel; in 1 Cor. 10:22, of the provocation of God on the part of believers who compromise their divine relationship by partaking of the table of demons; in Gal. 5:20, of the works of the flesh.!
For JEOPARDY see danger
JESTING
eutrapelia (ευτραπελία, 2160) properly denotes “wit, facetiousness, versatility” (lit.,
“easily turning,” from eu, “well,” trepo, “to turn”). It was used in the literal sense to describe the quick movements of apes and persons. Pericles speaks of the Athenians of his day (430 B.C) as distinguished by a happy and gracious “flexibility.” In the next century Aristotle uses it of “versatility” in the give and take of social intercourse, quick repartee. In the sixth century, B.C, the poet Pindar speaks of one Jason as never using a word of “vain lightness,” a meaning approaching its latest use. Its meaning certainly deteriorated, and it came to denote “coarse jesting, ribaldry,” as in Eph. 5:4, where it follows morologia, “foolish talking.”!
JESUS
iesous (Ίησους, 2424) is a transliteration of the Heb. “Joshua,” meaning “Jehovah is salvation,” i.e., “is the Savior,” “a common name among the Jews, e.g., Ex. 17:9; Luke 3:29 (RV); Col. 4:11. It was given to the Son of God in Incarnation as His personal name, in obedience to the command of an angel to joseph, the husband of His Mother, Mary, shortly before He was born, Matt. 1:21. By it He is spoken of throughout the Gospel narratives generally, but not without exception, as in Mark 16:19, 20; Luke 7:13, and a dozen other places in that Gospel, and a few in john.
“ ‘Jesus Christ’ occurs only in Matt. 1:1, 18; 16:21, marg.; Mark 1:1; John 1:17; 17:3. In Acts the name ‘Jesus’ is found frequently. ‘Lord Jesus’ is the normal usage, as in Acts 8:16; 19:5, 17; see also the reports of the words of Stephen, 7:59, of Ananias, 9:17, and of Paul, 16:31; though both Peter, 10:36, and Paul, 16:18, also used ‘Jesus Christ.’
“In the Epistles of james, Peter, john and jude, the personal name is not once found alone, but in Rev. eight times (RV), 1:9; 12:17; 14:12; 17:6; 19:10 (twice); 20:4; 22:16.
“In the Epistles of Paul ‘Jesus’ appears alone just thirteen times, and in the Hebrews eight times; in the latter the title ‘Lord’ is added once only, at 13:20. In the Epistles of james, Peter, john, and jude, men who had companied with the Lord in the days of His flesh, ‘Jesus Christ’ is the invariable order (in the RV) of the Name and Title, for this was the order of their experience; as ‘Jesus’ they knew Him first, that He was Messiah they learnt finally in His resurrection. But Paul came to know Him first in the glory of heaven, Acts 9:1-6, and his experience being thus the reverse of theirs, the reverse order, ‘Christ Jesus,’ is of frequent occurrence in his letters, but, with the exception of Acts 24:24, does not occur elsewhere in the RV.
“In Paul’s letters the order is always in harmony with the context. Thus ‘Christ Jesus’ describes the Exalted One who emptied Himself, Phil. 2:5, and testifies to His preexistence; ‘Jesus Christ’ describes the despised and rejected One Who was afterwards glorified, Phil. 2:11, and testifies to His resurrection. ‘Christ Jesus’ suggests His grace, ‘Jesus Christ’ suggests His glory.”* * From Notes on Thessalonians, by Hogg and Vine, pp. 16, 29.
JEW(-S) (live as do the), JEWESS, JEWISH, JEWRY, JEWS’ RELIGION
A. Adjectives.
1. ioudaios (’Ιουδαίος, 2453), is used (a) adjectivally, with the lit. meaning, “Jewish,”
sometimes with the addition of aner, “a man,” Acts 10:28; 22:3; in 21:39 with anthropos, in some mss. (a man in the generic sense); the best mss. omit the phrase here; in 13:6, lit., “a Jewish false-prophet”; in John 3:22, with the word chora, “land” or “country,” signifying “Judean,” lit., “Judean country”; used by metonymy for the people of the country; (b) as a noun, “a Jew, Jews,” e.g., Matt. 2:2; Mark 7:3. The name “Jew” is primarily tribal (from Judah). It is first found in 2 Kings 16:6, as distinct from Israel, of the northern kingdom. After the Captivity it was chiefly used to distinguish the race from Gentiles, e.g., John 2:6; Acts 14:1; Gal. 2:15, where it denotes Christians of “Jewish” race; it distinguishes Jews from Samaritans, in John 4:9; from proselytes, in Acts 2:10. The word is most frequent in John’s gospel and the Acts; in the former “it especially denotes the typical representatives of Jewish thought contrasted with believers in Christ ... or with other Jews of less pronounced opinions, e.g., John 3:25; 5:10; 7:13; 9:22”
(Lukyn Williams, in Hastingsנ Bib. Dic.); such representatives were found, generally, in opposition to Christ; in the Acts they are chiefly those who opposed the apostles and the gospel. In Rom. 2:28, 29 the word is used of ideal “Jews,” i.e., “Jews” in spiritual reality, believers, whether “Jews” or Gentiles by natural birth. The feminine, “Jewess,” is found in Acts 16:1; 24:24.
It also denotes Judea, e.g., Matt. 2:1; Luke 1:5; John 4:3, the word “country” being understood [cf. (a) above]. In Luke 23:5 and John 7:1, where the kjv has “Jewry,” the RV translates it as usual, “Judea.”
2. ioudaikos (’Ιουδαϊκός, 2451) denotes “Jewish,” Titus 1:14.!
B. Noun.
ioudaismos (’Ιουδαϊσμός, 2454), “Judaism,” denotes “the Jews’ religion,” Gal. 1:13,
14, and stands, not for their religious beliefs, but for their religious practices, not as instituted by God, but as developed and extended from these by the traditions of the Pharisees and scribes. In the Apocrypha it denotes comprehensively “the Government, laws, institutions and religion of the Jews.”!
C. Verb.
ioudaizo (Ίουδαΐζω, 2450), lit., “to Judaize,” i.e., to conform to “Jewish” religious practices and manners, is translated “to live as do the Jews,” in Gal. 2:14.!
D. Adverb.
ioudaikos (Ίουδαΐκώς, 2452), “in Jewish fashion.” is translated “as do the Jews,” in Gal. 2:14.!
JEWELS
chrusion (χρυσίον, 5553), “gold,” is used of ornaments in 1 Pet. 3:3, rv, “jewels.”
See gold, No. 2.
JOIN
1. kollao (κολλάω, 2853), primarily, “to glue or cement together,” then, generally,
“to unite, to join firmly,” is used in the passive voice signifying “to join oneself to, to be joined to,” Luke 15:15; Acts 5:13; 8:29; 9:26; 10:28, RV (kjv, “to keep company with”); 1 Cor. 6:16, 17; elsewhere, “to cleave to,” Luke 10:11; Acts 17:34; Rom. 12:9. See cleave.!
2. proskollao (προσκολλάω, 4347), “to stick to,” a strengthened form of No. 1, with
pros, “to,” intensive, is used in the passive voice, reflexively, in a metaphorical sense, with the meanings (a) “to join oneself to,” in Acts 5:36; (b) “to cleave to,” of the husband with regard to the wife, Matt. 19:5; Mark 10:7; in Eph. 5:31, kjv, “shall cleave to” (kjv, “shall be joined to”). See cleave.!
3. su(n)zeugnumi (συζεύγνυμι, 4801), “to yoke together” (sun, “with,” zugos, “a yoke”), is used metaphorically of union in wedlock, in Matt. 19:6; Mark 10:9.!
4. sunomoreo (συνομορέω, 4927), “to border on,” is used of a house as being contiguous with a synagogue, in Acts 18:7, “joined hard to.”!
Notes: (1) In 1 Cor. 1:10, katartizo, “to render complete, to perfect” (kata, “down,”
intensive, and artios, “complete, jointed”), “to restore,” is translated “be perfectly joined together,” kjv (rv, “be perfected together”); see fit. (2) In Eph. 4:16, sunarmologeo, “to fit” or “frame together,” is translated “fitly joined together,” kjv (rv, “fitly framed ... together”); cf. 2:21.!
JOINT
1. harmos (αρμός, 719), “a joining, joint” (akin to harmozo, “to fit, join”), is found in Heb. 4:12, figuratively (with the word “marrow”) of the inward moral and spiritual being of man, as just previously expressed literally in the phrase “soul and spirit.”!
2. haphe (αφη, 860), “a ligature, joint” (akin to hapto, “to fit, to fasten”), occurs in Eph. 4:16 and Col. 2:19.!
For JOINT-HEIR see HEIR
JOT
iota (*ωτα, 2503), from the Heb. uod, the smallest Hebrew letter, is mentioned by the Lord in Matt. 5:18 (together with keraia, “a little horn, a tittle, the point or extremity”
which distinguishes certain Hebrew letters from others), to express the fact that not a single item of the Law will pass away or remain unfulfilled.!
JOURNEY (Noun and Verb), JOURNEYINGS
A. Nouns.
1. hodos (οδός, 3598), “a way, path, road,” used of a traveler’s way, a “journey,” is rendered “journey” in Matt. 10:13; Mark 6:8; Luke 2:44, “a day’s journey” (probably to Beeroth, six miles north of Jerusalem); 9:3; 11:6; Acts 1:12, “a Sabbath day’s journey,” i.e., the journey which a Jew was allowed to take on the Sabbath, viz., about 2,000 yards or cubits (estimates vary). The regulation was not a Mosaic enactment, but a rabbinical tradition, based upon an exposition of Exod. 16:29, and a comparison of the width of the suburb of a Levitical city as enjoined in Num. 35:4, 5, and the distance between the ark and the people at the crossing of the Jordan, Josh. 3:4. In regard to Acts 1:12, there is no discrepancy between this and Luke 24:50, where the RV rightly translates by “over against Bethany,” which does not fix the exact spot of the Ascension. See highway, way.
2. hodoiporia (οδοιπορία, 3597), “a wayfaring, journeying” (No. 1, and poros, “a way, a passage”), is used of the Lord’s journey to Samaria, John 4:6, and of Paul’s “journeyings,” 2 Cor. 11:26. Cf. B, No. 3.
Note: In Luke 13:22 the nounporeia, “a journey, a going” (cf. poros, No. 2, above),
is used with the verbpoieo, “to make,” with the meaning “to journey,” lit., “making (for Himself, middle voice) a way”, “journeying.” In Jas. 1:11, “ways.” See way.!
B. Verbs.
1. poreuomai (πορεύομαι, 4198) is used in the middle voice in the NT, signifying “to go, proceed, go on one’s way”; it is translated by the verb “to journey” in Acts 9:3; 22:6, “as I made (my) journey”; 26:13; Rom. 15:24 (1st part), kjv, “I take my journey,” RV, “I go” (for the 2nd part, “in my journey,” see No. 2). See GO, No. 1.
2. diaporeuo (διαπορεύομαι, 1279), “to carry over,” used in the passive voice with the meaning “to pass by, to journey through,” is translated “in my journey,” in Rom. 15:24, lit., “journeying through”; in Luke 18:36, RV, “going by” (kjv “pass by”). See GO, No. 4.
3. hodoiporeo (οδοιπορέώ, 3596), “to travel, journey” (akin to A, No. 2), is found in Acts 10:9.!
4. hodeuo (οδεύώ, 3593), “to be on the way, journey” (from hodos, “a way”), the simplest form of the verbs denoting “to journey,” is used in the parable of the good samaritan, Luke 10:33.!
5. sunodeuo (συνοδεύώ, 4922), sun, “with,” and No. 4, “to journey with,” occurs in Acts 9:7.! In the Sept., Zech. 8:21.!
6. euodoo (εύοδόώ, 2137), “to help on one’s way” (eu, “well,” and hodos), is used in the passive voice with the meaning “to have a prosperous journey”; so the kjv of Rom. 1:10; the RV. “I may be prospered” rightly expresses the metaphorical use which the verb acquired, without reference to a “journey”; see 1 Cor. 16:2; 3 John 2.!
7. propempo (προπέμπω, 4311), “to send before or forth” (pro, “before,”pempo, “to send”), also means “to set forward on a journey, to escort”; in 1 Cor. 16:6, “may set (me) forward on my journey,” RV [kjv, “may bring (me) etc.”]; so Titus 3:13, and 3 John 6.
See accompany, conduct, way.
8. apodemeo (άποδημέω, 589) denotes “to go on a journey to another country, go abroad,” Matt. 21:33; 25:14, 15; Mark 12:1; Luke 15:13; 20:9. See country.!
Note: For the adjective apodemos, Mark 13:34, kjv, “taking a far journey,” rv, “sojourning in another country,” see country.
JOY (Noun and Verb), JOYFULNESS, JOYFULLY, JOYOUS
A. Nouns.
1. chara (χαρά, 5479), “joy, delight” (akin to chairo, “to rejoice”), is found frequently in Matthew and Luke, and especially in John, once in Mark (4:16, RV, “joy,” kjv, “gladness”); it is absent from 1 Cor. (though the verb is used three times), but is frequent in 2 Cor., where the noun is used five times (for 7:4, RV, see Note below), and the verb eight times, suggestive of the apostle’s relief in comparison with the circumstances of the I st Epistle; in Col. 1:11, kjv, “joyfulness,” RV, “joy.” The word is sometimes used, by metonymy, of the occasion or cause of “joy,” Luke 2:10 (lit., “I
announce to you a great joy”); in 2 Cor. 1:15, in some mss., for charis, “benefit”; Phil. 4:1, where the readers are called the apostle’s “joy”; so 1 Thess. 2:19, 20; Heb. 12:2, of the object of Christ’s “joy”; Jas. 1:2, where it is connected with falling into trials; perhaps also in Matt. 25:21, 23, where some regard it as signifying, concretely, the circumstances attending cooperation in the authority of the Lord. See also the Note following No. 3.
Note: In Heb. 12:11, “joyous” represents the phrase meta, “with,” followed by chara, lit., “with joy.” So in 10:34, “joyfully”; in 2 Cor. 7:4 the noun is used with the middle voice of huperperisseuo, “to abound more exceedingly,” and translated “(I overflow) with joy,” RV (kjv, “I am exceeding joyful”).
2. agalliasis (άγαλλίασις, 20), “exultation, exuberant joy.” Cf. B, No. 3, below. See GLADNESS.
3. euphrosune (εύφροσύνη, 2167) is rendered “joy” in the kjv of Acts 2:28, rv, “gladness,” as in 14:17. See gladness.!
Note: “Joy” is associated with life, e.g. 1 Thess. 3:8, 9. Experiences of sorrow prepare for, and enlarge, the capacity for “joy,” e.g., John 16:20; Rom. 5:3, 4; 2 Cor. 7:4; 8:2; Heb. 10:34; Jas. 1:2. Persecution for Christ’s sake enhances “joy,” e.g., Matt. 5:11, 12; Acts 5:41. Other sources of “joy” are faith, Rom. 15:13; Phil. 1:25; hope, Rom. 5:2
(kauchaomai, see B, No. 2); 12:12 (chairo, see B, No. 1); the “joy” of others, 12:15, which is distinctive of Christian sympathy. Cf. 1 Thess. 3:9. In the OT and the NT God Himself is the ground and object of the believer’s “joy,” e.g., Ps. 35:9; 43:4; Isa. 61:10; Luke 1:47; Rom. 5:11; Phil. 3:1; 4:4.
B. Verbs.
1. chairo (χαίρω, 5463), “to rejoice, be glad,” is translated “joyfully” in Luke 19:6, lit., “rejoicing”; “we joyed,” 2 Cor. 7:13; “I joy,” Phil. 2:17; “do ye joy,” 2:18; “joying,” Col. 2:5; “we joy,” 1 Thess. 3:9. It is contrasted with weeping and sorrow, e.g., in John 16:20, 22; Rom. 12:15; 1 Cor. 7:30 (cf. Ps. 30:5). See farewell, glad, greeting, hail, rejoice.
2. kauchaomai (καυχάομαι, 2744), “to boast, glory, exult,” is rendered “we joy,” in Rom. 5:11, kjv (rv, “we rejoice”). It would have been an advantage to translate this word distinctively by the verbs “to glory” or “to exult.”
3. agalliao (άγαλλιάω, 21), “to exult, rejoice greatly,” is translated “with exceeding
joy” in 1 Pet. 4:13 (middle voice), lit., “(ye rejoice, chairo) exulting.” Cf. A, No. 2. See GLAD, REJOICE.
4. oninemi (ονίνημι, 3685), “to benefit, profit,” in the middle voice, “to have profit, derive benefit,” is translated “let me have joy” in Philem. 20 (rv marg., “help”); the apostle is doubtless continuing his credit and debit metaphors and using the verb in the sense of “profit.”!
JUDGE (Noun and Verb)
A. Nouns.
1. krites (κριτής, 2923), “a judge” (from krino, see B, No. 1), is used (a) of God, Heb. 12:23, where the order in the original is “to a Judge who is God of all”; this is really the significance; it suggests that He who is the judge of His people is at the same time their God; that is the order in 10:30; the word is also used of God in Jas. 4:12, rv; (b) of Christ, Acts 10:42; 2 Tim. 4:8; Jas. 5:9; (c) of a ruler in Israel in the times of the Judges, Acts 13:20; (d) of a Roman procurator, Acts 24:10; (e) of those whose conduct provides a standard of “judging,” Matt. 12:27; Luke 11:19; (f) in the forensic sense, of one who tries and decides a case, Matt. 5:25 (twice); Luke 12:14 (some mss. have No. 2 here); 12:58 (twice); 18:2; 18:6 (lit., “the judge of unnghteousness,” expressing subjectively his character); Acts 18:15; (g) of one who passes, or arrogates to himself, judgment on anything, Jas. 2:4 (see the RV); 4:11.
2. dikastes (δικαστής, 1348) denotes “a judge” (from dike, “right, a judicial hearing, justice”; akin to dikazo, “to judge”), Acts 7:27, 35; some mss. have it in Luke 12:14 (see No. 1); while dikastes is a forensic term, krites “gives prominence to the mental process” (Thayer). At Athens the dikastes acted as a juryman, the krites being the presiding “judge.”!
B. Verbs.
1. krino (κρίνω, 2919) primarily denotes “to separate, select, choose”; hence, “to determine,” and so “to judge, pronounce judgment.” “The uses of this verb in the NT may be analyzed as follows: (a) to assume the office of a judge, Matt. 7:1; John 3:17; (b) to undergo process of trial, John 3:18; 16:11; 18:31; Jas. 2:12; (c) to give sentence, Acts 15:19; 16:4; 21:25; (d) to condemn, John 12:48; Acts 13:27; Rom. 2:27; (e) to execute judgment upon, 2 Thess. 2:12; Acts 7:7; (f) to be involved in a lawsuit, whether as plaintiff, Matt. 5:40; 1 Cor. 6:1; or as defendant, Acts 23:6; (g) to administer affairs, to govern, Matt. 19:28; cf. Judg. 3:10; (h) to form an opinion, Luke 7:43; John 7:24; Acts 4:19; Rom. 14:5; (i) to make a resolve, Acts 3:13; 20:16 1 Cor. 2:2”* * From Notes on Thessalonians by Hogg and Vine, p. 267.
See call, No. 13, conclude, condemn, decree, determine, esteem, law (go to),
ORDAIN, SENTENCE, THINK.
Note: In Acts 21:25, the RV has “giving judgement” (kjv, “concluded”); see JUDGMENT, Note (5).
2. anakrino (άνακρίνω, 350), “to examine, investigate, question” (ana, “up,” and No. 1), is rendered “judged” in 1 Cor. 2:14, rv (kjv, “are ... discerned;” rv marg., “examined”), said of the things of the Spirit of God; in v. 15, “judgeth” (rv marg., “examineth”), said of the exercise of a discerning “judgment” of all things as to their true value, by one who is spiritual; in the same verse, “is judged (of no man),” RV marg., “examined”, i.e., the merely natural mind cannot estimate the motives of the spiritual; in 4:3, “I should be judged,” i.e., as to examining and passing sentence on the fulfillment or nonfulfillment of the apostle’s stewardship; so in the same verse, “I judge (not mine own self),” and in v. 4 “(he that) judgeth (me is the Lord)”; in 14:24, “he is judged (of all),” i.e., the light of the heart-searching testimony of the assembly probes the conscience of the unregenerate, sifting him judicially. See ask, No. 7, discern, A, No. 1.
3. diakrino (διακρίνω, 1252) denotes “to separate throughout” (dia, and No. 1), “discriminate, discern,” and hence “to decide, to judge” (also “to contend, to hesitate, to doubt”); it is rendered “to judge” in 1 Cor. 6:5, in the sense of arbitrating; in 11:31 (1st part), the rv has “(if we) discerned (ourselves),” kjv “(if we would) judge” (krino, No. 1, is used in the 2nd part); so in 14:29, rv, “discern” (kjv, “judge”). See decide, A, discern, A. No. 2.
Notes: (1) In 1 Cor. 6:2 (last clause) “to judge” represents the noun kriterion, which denotes “a tribunal, a law court,” and the meaning thus is “are ye unworthy of sitting upon tribunals of least importance?” (see RV marg.), i.e., to “judge” matters of smallest importance. Some would render it “cases,” but there is no clear instance elsewhere of this meaning. See judgment seat. (2) In Heb. 11:11, the verb hegeomai, “to consider, think, account,” is rendered “she judged (Him faithful),” kjv (rv, “she counted”). See count, No. 2.
JUDGMENT
1. krisis (κρίσις, 2920) primarily denotes “a separating,” then, “a decision, judgment,” most frequently in a forensic sense, and especially of divine “judgment.” For the variety of its meanings, with references, see condemnation, B, No. 3.
Notes: (1) The Holy Spirit, the Lord said, would convict the world of (peri, “in respect of”), i.e., of the actuality of, God’s “judgment,” John 16:8, 11. Cf. 2 Thess. 1:5.
(2) In Rom. 2:5 the word dikaiokrisia, “righteous judgment,” combines the adjective
dikaios, “righteous,” with krisis, the two words which are used separately in 2 Thess.
1:5.!
2. krima (κρίμα, 2917) denotes the result of the action signified by the verb krino, “to judge”; for its general significance see condemnation, B, No. 1: it is used (a) of a decision passed on the faults of others, Matt. 7:2; (b) of “judgment” by man upon Christ, Luke 24:20; (c) of God’s “judgment” upon men, e.g., Rom. 2:2, 3; 3:8; 5:16; 11:33; 13:2; 1 Cor. 11:29; Gal. 5:10; Heb. 6:2; Jas. 3:1; through Christ, e.g., John 9:39; (d) of the right of “judgment,” Rev. 20:4; (e) of a lawsuit, 1 Cor. 6:7.
3. hemera (ήμέρα, 2250), “a day,” is translated “judgment” in 1 Cor. 4:3, where “man’s judgment” (lit., “man’s day,” marg.) is used of the present period in which man’s mere “judgment” is exercised, a period of human rebellion against God. The adjective anthropinos, “human, belonging to man” (anthropos), is doubtless set in contrast here to kuriakos, “belonging to the Lord” (kurios, “a lord”), which is used in the phrase “the Day of the Lord,” in Rev. 1:10, “The Lord’s Day,” a period of divine judgments. See day.
4. gnome (γνώμη, 1106), primarily “a means of knowing” (akin to ginosko, “to know”), came to denote “a mind, understanding”; hence (a) “a purpose,” Acts 20:3, lit., “(it was his) purpose”; (b) “a royal purpose, a decree,” Rev. 17:17, RV, “mind” (kjv, “will”); (c) “judgment, opinion,” 1 Cor. 1:10, “(in the same) judgment”; Rev. 17:13, “mind”; (d) “counsel, advice,” 1 Cor. 7:25, “(I give my) judgment;” 7:40, “(after my) judgment”; Philem. 14, mind. See mind, purpose, will.!
Notes: (1) In 1 Cor. 6:4, kjv, kriterion, “a tribunal,” is rendered “judgments” (rv, “to judge,” marg., “tribunals”). See judge, B, No. 3, Note (1). (2) In Rom. 1:32, kjv, dikaioma, “an ordinance, righteous act,” is translated “judgment” (rv “ordinance”); in Rev. 15:4, “judgments” (rv, “righteous acts”). (3) In Acts 25:15, kjv, katadike, “a sentence, condemnation,” is translated “judgment” (rv, “sentence”). Some mss. have dike. See sentence. (4) In Phil. 1:9, kjv, aisthesis, “perception, discernment,” is translated “judgment” (RV, “discernment”). (5) In Acts 21:25, in the record of the decree from the apostles and elders at Jerusalem to the churches of the Gentiles, the verb krino (see judge, B, No. 1), is translated “giving judgment,” rv (kjv, “concluded”).
B. Adjective.
hupodikos (ύπόδικος, 5267), “brought to trial, answerable to” (hupo, “under,” dike, “justice”), Rom. 3:19, is translated “under the judgment,” RV (kjv, “guilty”).!
HALL OF JUDGMENT, JUDGMENT HALL, see hall JUDGMENT SEAT
1. bema (βημα, 968), primarily, “a step, a pace” (akin to baino, “to go”), as in Acts 7:5, translated “to set (his foot) on,” lit., “footroom,” was used to denote a raised place or platform, reached by steps, originally that at Athens in the Pnyx Hill, where was the place of assembly; from the platform orations were made. The word became used for a tribune, two of which were provided in the law courts of Greece, one for the accuser and one for the defendant; it was applied to the tribunal of a Roman magistrate or ruler, Matt. 27:19; John 19:13; Acts 12:21, translated “throne”; 18:12, 16, 17; 25:6, 10, 17.
In two passages the word is used of the divine tribunal before which all believers are hereafter to stand. In Rom. 14:10 it is called “The judgement seat of God,” rv (kjv, “of Christ”), according to the most authentic mss. The same tribunal is called “the judgment seat of Christ,” 2 Cor. 5:10, to whom the Father has given all judgment, John 5:22, 27. At this bema believers are to be made manifest, that each may “receive the things done in (or through) the body,” according to what he has done, “whether it be good or bad.”
There they will receive rewards for their faithfulness to the Lord. For all that has been contrary in their lives to His will they will suffer loss, 1 Cor. 3:15. This judgment seat is to be distinguished from the premillennial, earthly throne of Christ, Matt. 25:31, and the postmillennial “Great White Throne,” Rev. 20:11, at which only “the dead” will appear. The judgment seat of Christ will be a tribunal held “in His Parousia,” i.e., His presence with His saints after His return to receive them to Himself.!
2. kriterion (κριτήριον, 2922) primarily “a means of judging” (akin to krino, “to judge”: Eng., “criterion”), then, a tribunal, law court, or “lawsuit,” 1 Cor. 6:2 (last clause), for which see judge, B, No. 3, Note (1); 6:4, for which see judgment, Note (1) at end; Jas. 2:6.!
JURISDICTION
exousia (έξουσία, 1849), “power, authority,” is used, by metonymy, to denote “jurisdiction,” in Luke 23:7. For the different meanings of the word and other instances of its use by metonymy, see authority, A, No. 1.
JUST, JUSTLY
A. Adjectives.
1. dikaios (δίκαιος, 1342) was first used of persons observant of dike, “custom, rule, right,” especially in the fulfillment of duties towards gods and men, and of things that were in accordance with right. The Eng. word “righteous” was formerly spelt “rightwise,” i.e., (in a) straight way. In the NT it denotes “righteous,” a state of being right, or right conduct, judged whether by the divine standard, or according to human standards, of what is right. Said of God, it designates the perfect agreement between His nature and His acts (in which He is the standard for all men). See righteousness. It is used (1) in the broad sense, of persons: (a) of God, e.g., John 17:25; Rom. 3:26; 1 John 1:9; 2:29; 3:7; (b) of Christ, e.g., Acts 3:14; 7:52; 22:14; 2 Tim. 4:8; 1 Pet. 3:18; 1 John 2:1; (c) of men, Matt. 1:19; Luke 1:6; Rom. 1:17; 2:13; 5:7. (2) of things; blood (metaphorical), Matt. 23:35; Christ’s judgment, John 5:30; any circumstance, fact or deed, Matt. 20:4 (v. 7, in some mss.); Luke 12:57; Acts 4:19; Eph. 6:1; Phil. 1:7; 4:8; Col. 4:1; 2 Thess. 1:6; “the commandment” (the Law), Rom. 7:12; works, 1 John 3:12, the ways of God, Rev. 15:3. See righteous.
2. endikos (ενδικος, 1738), “just, righteous” (en, “in,” dike, “right”), is said of the condemnation of those who say “Let us do evil, that good may come,” Rom. 3:8; of the recompense of reward of transgressions under the Law, Heb. 2:2.!
Note: As to the distinction between No. 1 and No. 2, “dikaios characterizes the
subject so far as he or it is (so to speak) one with dike, right; endikos, so far as he
occupies a due relation to dike; ... in Rom. 3:8 endikos presupposes that which has been decided righteously, which leads to the just sentence” (Cremer).
B. Adverb.
dikaios (δικαίώς, 1346), “justly, righteously, in accordance with what is right,” is said (a) of God’s judgment, 1 Pet. 2:23; (b) of men, Luke 23:41, “justly;” 1 Cor. 15:34, RV, “righteously” (kjv, “to righteousness”); 1 Thess. 2:10, RV, “righteously;” Titus 2:12.!
JUSTICE
dike (δίκη, 1349), primarily “custom, usage,” came to denote “what is right”; then, “a judicial hearing”; hence, “the execution of a sentence,” “punishment,” 2 Thess. 1:9, RV; Jude 7, “punishment,” rv (kjv, “vengeance”). In Acts 28:4 (kjv, “vengeance”) it is
personified and denotes the goddess Justice or Nemesis (Lat., Justitia), who the Melita folk supposed was about to inflict the punishment of death upon Paul by means of the viper. See punishment, vengeance.!
justification, justifier, justify
A. Nouns.
1. dikaiosis (δικαίωσις, 1347) denotes “the act of pronouncing righteous,
justification, acquittal”; its precise meaning is determined by that of the verb dikaioo, “to justify” (see B); it is used twice in the Ep. to the Romans, and there alone in the NT, signifying the establishment of a person as just by acquittal from guilt. In Rom. 4:25 the phrase “for our justification,” is, lit., “because of our justification” (parallel to the preceding clause “for our trespasses,” i.e., because of trespasses committed), and means, not with a view to our “justification,” but because all that was necessary on God’s part for our “justification” had been effected in the death of Christ. On this account He was raised from the dead. The propitiation being perfect and complete, His resurrection was the confirmatory counterpart. In 5:18, “justification of life” means “justification which results in life” (cf. v. 21). That God “justifies” the believing sinner on the ground of Christ’s death, involves His free gift of life. On the distinction between dikaiosis and dikaioma, see below.! In the Sept., Lev. 24:22.!
2. dikaioma (δικαίωμα, 1345) has three distinct meanings, and seems best described comprehensively as “a concrete expression of righteousness”; it is a declaration that a person or thing is righteous, and hence, broadly speaking, it represents the expression and effect of dikaiosis (No. 1). It signifies (a) “an ordinance,” Luke 1:6; Rom. 1:32, rv, “ordinance,” i.e., what God has declared to be right, referring to His decree of retribution (kjv, “judgment”); Rom. 2:26, RV, “ordinances of the Law” (i.e., righteous requirements enjoined by the Law); so 8:4, “ordinance of the Law,” i.e., collectively, the precepts of the Law, all that it demands as right; in Heb. 9:1, 10, ordinances connected with the tabernacle ritual; (b) “a sentence of acquittal,” by which God acquits men of their guilt, on the conditions (1) of His grace in Christ, through His expiatory sacrifice, (2) the acceptance of Christ by faith, Rom. 5:16; (c) “a righteous act,” Rom. 5:18, “(through one) act of righteousness,” RV, not the act of “justification,” nor the righteous character of
Christ (as suggested by the kjv: dikaioma does not signify character, as does dikaiosune, righteousness), but the death of Christ, as an act accomplished consistently with God’s character and counsels; this is clear as being in antithesis to the “one trespass” in the preceding statement. Some take the word here as meaning a decree of righteousness, as in v. 16; the death of Christ could indeed be regarded as fulfilling such a decree, but as the apostle’s argument proceeds, the word, as is frequently the case, passes from one shade of meaning to another, and here stands not for a decree, but an act; so in Rev. 15:4, RV, “righteous acts” (kjv, “judgments”), and 19:8, “righteous acts (of the saints)” (kjv, “righteousness”).!
Note: For dikaiosune, always translated “righteousness,” see righteousness.
B. Verb.
dikaioo (δικαιόω, 1344) primarily “to deem to be right,” signifies, in the NT, (a) “to show to be right or righteous”; in the passive voice, to be justified, Matt. 11:19; Luke 7:35; Rom. 3:4; 1 Tim. 3:16; (b) “to declare to be righteous, to pronounce righteous,” (1) by man, concerning God, Luke 7:29 (see Rom. 3:4, above); concerning himself, Luke 10:29; 16:15; (2) by God concerning men, who are declared to be righteous before Him on certain conditions laid down by Him.
Ideally the complete fulfillment of the law of God would provide a basis of “justification” in His sight, Rom. 2:13. But no such case has occurred in mere human experience, and therefore no one can be “justified” on this ground, Rom. 3:9-20; Gal. 2:16; 3:10, 11; 5:4. From this negative presentation in Rom. 3, the apostle proceeds to show that, consistently with God’s own righteous character, and with a view to its
manifestation, He is, through Christ, as “a propitiation . by (en, “instrumental”) His blood,” 3:25, RV, “the Justifier of him that hath faith in Jesus” (v. 26), “justification” being the legal and formal acquittal from guilt by God as judge, the pronouncement of the sinner as righteous, who believes on the Lord jesus Christ. In v. 24, “being justified” is in the present continuous tense, indicating the constant process of “justification” in the succession of those who believe and are “justified.” In 5:1, “being justified” is in the aorist, or point, tense, indicating the definite time at which each person, upon the exercise of faith, was justified. In 8:1, “justification” is presented as “no condemnation.” That “justification” is in view here is confirmed by the preceding chapters and by verse 34. In 3:26, the word rendered “Justifier” is the present participle of the verb, lit., “justifying”; similarly in 8:33 (where the artide is used), “God that justifieth,” is, more lit., “God is the (one) justifying,” with stress upon the word “God.”
“Justification” is primarily and gratuitously by faith, subsequently and evidentially by works. In regard to “justification” by works, the so-called contradiction between james and the apostle Paul is only apparent. There is harmony in the different views of the subject. Paul has in mind Abraham’s attitude toward God, his acceptance of God’s word. This was a matter known only to God. The Romans epistle is occupied with the effect of this Godward attitude, not upon Abraham’s character or actions, but upon the contrast between faith and the lack of it, namely, unbelief, cf. Rom. 11:20. James (2:21-26) is occupied with the contrast between faith that is real and faith that is false, a faith barren and dead, which is not faith at all.
Again, the two writers have before them different epochs in Abraham’s life — Paul, the event recorded in Gen. 15, James, that in Gen. 22. Contrast the words “believed” in Gen. 15:6 and “obeyed” in 22:18.
Further, the two writers use the words “faith” and “works” in somewhat different senses. With Paul, faith is acceptance of God’s word; with James, it is acceptance of the truth of certain statements about God, (v. 19), which may fail to affect one’s conduct. Faith, as dealt with by Paul, results in acceptance with God., i.e., “justification,” and is bound to manifest itself. If not, as James says “Can that faith save him?” (v. 14). With Paul, works are dead works, with James they are life works. The works of which Paul speaks could be quite independent of faith: those referred to by james can be wrought only where faith is real, and they will attest its reality. So with righteousness, or “justification”: Paul is occupied with a right relationship with God, James, with right conduct. Paul testifies that the ungodly can be “justified” by faith, James that only the right-doer is “justified.” See also under righteous, righteousness.
KEEP, KEEPING (Noun)
A. Verbs.
1. tereo (τήρέω, 5083) denotes (a) “to watch over, preserve, keep, watch,” e.g., Acts 12:5, 6; 16:23; in 25:21, RV (1st part), “kept” (kjv, “reserved”); the present participle is translated “keepers” in Matt. 28:4, lit. “the keeping (ones)”; it is used of the “keeping” power of God the Father and Christ, exercised over His people, John 17:11, 12, 15; 1 Thess. 5:23, “preserved”; 1 John 5:18, where “He that was begotten of God,” rv, is said of Christ as the Keeper (“keepeth him,” rv, for kjv, “keepeth himself”); Jude 1, rv, “kept for Jesus Christ” (kjv, “preserved in Jesus Christ”), Rev. 3:10; of their inheritance, 1 Pet. 1:4 (“reserved”); of judicial reservation by God in view of future doom, 2 Pet. 2:4, 9, 17; 3:7; Jude 6, 13; of “keeping” the faith, 2 Tim. 4:7; the unity of the Spirit, Eph. 4:3; oneself, 2 Cor. 11:9; 1 Tim. 5:22; Jas. 1:27; figuratively, one’s garments, Rev. 16:15; (b) “to observe, to give heed to,” as of keeping commandments, etc., e.g., Matt. 19:17; John 14:15; 15:10; 17:6; Jas. 2:10; 1 John 2:3, 4, 5; 3:22, 24; 5:2 (in some mss.), 3; Rev. 1:3; 2:26; 3:8, 10; 12:17; 14:12; 22:7, 9. See reserve.
2. diatereo (διατήρέω, 1301), “to keep carefully” (dia, intensive, and No. 1), is said of “the mother of Jesus,” in keeping His sayings in her heart, Luke 2:51, and of the command of the apostles and elders in Jerusalem to gentile converts in the churches to “keep” themselves from the evils mentioned in Acts 15:29.!
3. suntereo (συντήρέω, 4933) denotes “to preserve, keep safe, keep close” (sun, “together with,” used intensively, and No. 1), in Luke 2:19, as in v. 51 (see No. 2, above), of the mother of Jesus in regard to the words of the shepherds; in Mark 6:20 it is used of Herod’s preservation of John the Baptist from Herodias, RV, “kept (him) safe,” kjv, “observed (him)” (marg., “kept”); in Matt. 9:17 (in some mss., Luke 5:38), of the preservation of wineskins. See observe, preserve.!
4. phulasso (φυλάσσω, 5442) denotes (a) “to guard, watch, keep watch,” e.g., Luke 2:8; in the passive voice, 8:29; (b) “to keep by way of protection,” e.g., Luke 11:21; John 12:25; 17:12 (2nd part; No. 1 in 1st part and in v. 11); (c) metaphorically, “to keep a law precept,” etc., e.g., Matt. 19:20 and Luke 18:21, “have observed”; Luke 11:28; John 12:47 (in the best mss.); Acts 7:53; 16:4; 21:24; Rom. 2:26; Gal. 6:13; 1 Tim. 5:21 (“observe”); in the middle voice, Mark 10:20 (“have observed”); (d) in the middle voice, “to keep oneself from,” Acts 21:25; elsewhere translated by the verb “to beware.” See BEWARE, No. 3, GUARD, B, No. 1.
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
5. diaphulasso (διαφυλάσσω, 1314), an intensive form of No. 4, “to guard thoroughly”; see guard.
6. phroureo (φρουρέω, 5432), “to keep with a military guard,” e.g., Gal. 3:23, RV, “kept in ward”; see guard, B, No. 3.
7. poieo (ποιέω, 4160), “to do, make,” signifies “to keep,” in Matt. 26:18, in the Lord’s statement, “I will keep the passover;” so in Acts 18:21, in some mss.; in John 7:19, where the kjv has “keepeth (the law),” the rv adheres to the usual meaning “doeth.”
8. echo (εχω, 2192), “to have, to hold,” is rendered “I kept” in Luke 19:20, rv (kjv,
“I have kept”), of “keeping” a pound laid up in a napkin. See have.
9. krateo (κρατέω, 2902), “to be strong, get possession of, hold fast,” is used in Mark 9:10, “(and) they kept (the saying),” i.e., they held fast to the Lord’s command to refrain from telling what they had seen in the mount of Transfiguration. See hold.
10. nosphizo (νοσφίζομαι, 3557), “to set apart, remove,” signifies, in the middle voice, “to set apart for oneself, to purloin,” and is rendered “purloining” in Titus 2:10; “kept back” (and “keep”) in Acts 5:2, 3, of the act of Ananias and his wife in “retaining” part of the price of the land.!
11. sunecho (συνέχω, 4912), “to hold together,” is translated “shall ... keep (thee) in,” in Luke 19:43. See also Note (8), below. See constrain.
Notes: (1) In Acts 22:2, kjv, parecho, “to afford, give, cause,” is rendered “kept (the more silence),” RV, “were (the more quiet).” (2) In Matt. 14:6 some mss. have the verb ago, “to lead, hold” (of a feast), of “keeping” Herod’s birthday; the most authentic have ginomai, “to become, take place”; hence the rv, “when Herod’s birthday came.” The verb ago is used in Acts 19:38 of “keeping” certain occasions, as of the holding of law courts, rv “(the courts) are open,” kjv marg., “court days are kept”; Moulton and Milligan illustrate from the papyri the use of the adjective agoraios, in the plural with
hemerai, “days,” understood, in regard to certain market days; certain court days are what are indicated here. The conjecture that the meaning is “courts are now being held” (sunodoi being understood as meetings of the court instead of “days”) is scarcely so appropriate to the circumstances. (3) In Matt. 8:33, bosko, “to feed” (swine, etc.), is translated “(they that) fed,” rv for kjv “(they that) kept.” (4) In Acts 9:33, katakeimai, “to lie down,” is used with epi, “upon,” with the meaning “to keep one’s bed” (see lie, No. 2). (5) In Rom. 2:25,prasso, “to do” (continuously), “to practice,” is rendered “be a doer of,” rv (kjv, “keep”). (6) In Acts 20:20, hupostello, “to shrink, draw back from,” is translated “I shrank (not)” (middle voice), RV, kjv, “I kept back (nothing).” (7) In Acts 27:43, koluo, “to hinder,” is translated “stayed (them from),” rv, kjv, “kept (them from).” (8) In Luke 8:15 and 1 Cor. 11:2, katecho, “to hold fast” (a strengthened form of echo, No. 8), is translated “hold fast,” rv, kjv, “keep;” in 15:2, rv, “hold fast,” kjv, “keep in memory.” (9) For “keep secret,” see secret. (10) For “keep under,” see buffet. (11) Paratithemi is rendered “commit the keeping” in 1 Pet. 4:19, kjv, (12) For “keep the feast” see feast, B, No. 2.
B. Noun.
teresis (τήρησις, 5084), akin to A, No. 1, denotes (a) “a watching,” and hence, “imprisonment, prison,” Acts 4:3 and 5:18, “ward,” RV (kjv, “hold” and “prison”); (b) “keeping,” 1 Cor. 7:19. See hold, prlson.!
KEEPER
phulax (φύλαξ, 5441), akin to A, No. 4, above, “a guard”: see guard.
Note: For tereo, in Matt. 28:4, see A, No. 1, above.
KEY
kleis (κλείς, 2807), “a key,” is used metaphorically (a) of “the keys of the kingdom of heaven,” which the Lord committed to Peter, Matt. 16:19, by which he would open the door of faith, as he did to Jews at Pentecost, and to Gentiles in the person of Cornelius, acting as one commissioned by Christ, through the power of the Holy Spirit; he had precedence over his fellow disciples, not in authority, but in the matter of time, on the ground of his confession of Christ (v. 16); equal authority was committed to them (18:18); (b) of “the key of knowledge,” Luke 11:52, i.e., knowledge of the revealed will of God, by which men entered into the life that pleases God; this the religious leaders of the Jews had presumptuously “taken away,” so that they neither entered in themselves, nor permitted their hearers to do so; (c) of “the keys of death and of Hades,” Rev. 1:18, RV (see hades), indicative of the authority of the Lord over the bodies and souls of men; (d) of “the key of David,” Rev. 3:7, a reference to Isa. 22:22, speaking of the deposition of Shebna and the investiture of Eliakim, in terms evidently messianic, the metaphor being that of the right of entrance upon administrative authority; the mention of David is symbolic of complete sovereignty; (e) of “the key of the pit of the abyss,” Rev. 9:1; here the symbolism is that of competent authority; the pit represents a shaft or deep entrance into the region (see abyss), from whence issued smoke, symbolic of blinding delusion;
(f) of “the key of the abyss,” Rev. 20:1; this is to be distinguished from (e): the symbolism is that of the complete supremacy of God over the region of the lost, in which, by angelic agency, Satan is destined to be confined for a thousand years.!
KICK
laktizo (λακτίζώ, 2979), “to kick” (from lax, an adverb signifying “with the foot”), is used in Acts 26:14 (some mss. have it in 9:5).
For KID see goat
KILL
1. apokteino (άποκτείνώ, 615), “to kill,” is used (a) physically, e.g., Matt. 10:28;
14:5, “put ... to death,” similarly rendered in John 18:31; often of Christ’s death; in Rev. 2:13, rv “was killed” (kjv, “was slain”); 9:15, rv, “kill” (kjv, “slay”); 11:13, rv, “were killed” (kjv, “were slain”); so in 19:21; (b) metaphorically, Rom. 7:11, of the power of sin, which is personified, as “finding occasion, through the commandment,” and
inflicting deception and spiritual death, i.e., separation from God, realized through the presentation of the commandment to conscience, breaking in upon the fancied state of freedom; the argument shows the power of the Law, not to deliver from sin, but to enhance its sinfulness; in 2 Cor. 3:6, “the letter killeth,” signifies not the literal meaning of Scripture as contrasted with the spiritual, but the power of the Law to bring home the knowledge of guilt and its punishment; in Eph. 2:16 “having slain the enmity” describes the work of Christ through His death in annulling the enmity, “the Law” (v. 15), between jew and Gentile, reconciling regenerate jew and Gentile to God in spiritual unity “in one body.” See death, C, No. 4, slay.
2. anaireo (άναιρέω, 337) denotes (a) “to take up” (ana, “up,” haireo, “to take”), said of Pharaoh’s daughter, in “taking up” Moses, Acts 7:21; (b) “to take away” in the sense of removing, Heb. 10:9, of the legal appointment of sacrifices, to bring in the will of God in the sacrificial offering of the death of Christ; (c) “to kill,” used physically only (not metaphorically as in No. 1), e.g., Luke 22:2; in 2 Thess. 2:8, instead of the future tense of this verb, some texts (followed by rv marg.) read the future of analisko, “to consume.” See death, C, No. 2, slay.
3. thuo (θύω, 2380) primarily denotes “to offer firstfruits to a god”; then (a) “to sacrifice by slaying a victim,” Acts 14:13, 18, to do sacrifice; 1 Cor. 10:20, to sacrifice; 1 Cor. 5:7, “hath been sacrificed,” of the death of Christ as our Passover; (b) “to slay, kill,” Matt. 22:4; Mark 14:12; Luke 15:23, 27, 30; 22:7; John 10:10; Acts 10:13; 11:7.!
4. phoneuo (φονεύω, 5407), “to murder,” akin to phoneus, “a murderer,” is always rendered by the verb “to kill” (except in Matt. 19:18, kjv, “do ... murder,” and in Matt. 23:35, kjv and RV, “ye slew”); Matt. 5:21 (twice); 23:31; Mark 10:19; Luke 18:20; Rom. 13:9; Jas. 2:11 (twice); 4:2; 5:6.!
5. thanatoo (θανατόω, 2289), “to put to death” (from thanatos, “death”), is translated “are killed” in Rom. 8:36; “killed” in 2 Cor. 6:9. See death, C, No. 1.
6. diacheirizo (διαχειρίζομαι, 1315), primarily, “to have in hand, manage” (cheir,
“the hand”), is used in the middle voice, in the sense of “laying hands on” with a view to “kill,” or of actually “killing,” Acts 5:30, “ye slew”; 26:21, “to kill.” See slay.!
7. sphazo, or sphatto (σφάζω, 4969), “to slay, to slaughter,” especially victims for sacrifice, is most frequently translated by the verb “to slay”; so the RV in Rev. 6:4 (kjv, “should kill”), in 13:3, rv, “smitten unto death” (kjv, “wounded”). See slay, wound.
Cf. katasphazo, “to kill off,” Luke 19:27;! sphage, “slaughter,” e.g., Acts 8:32, and sphagion, “a victim for slaughter,” Acts 7:42.!
KIN, KINSFOLK, KINSMAN, KINSWOMAN
A. Adjective.
sungenes (συγγενής, 4773), primarily denoting “congenital, natural, innate” (sun,
“with,” genos, “a family, race, offspring”), then, “akin to,” is used as a noun, denoting (a) of “family relationship, kin, a kinsman, kinsfolk(s),” Luke 1:58, RV, “kinsfolk” (kjv, “cousins”); 14:12; 21:16; John 18:26; Acts 10:24; (b) of “tribal or racial kinship, fellow nationals,” Rom. 9:3; 16:7, 11, 21.!
1. sungenis (συγγενής, 4773v), a late feminine form of A (some mss. have sungenes),
denotes “a kinswoman,” Luke 1:36, rv, “kinswoman” (kjv, “cousin”). Cf. sungeneia (see kindred).!
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. sungeneus (συγγενης, 477315), an alternative form of A, is used in Mark 6:4,
“kin,” and Luke 2:44, “kinsfolk.”!
KIND (Noun)
1. genos (γένος, 1085), akin to ginomai, “to become,” denotes (a) “a family,” Acts 4:6, “kindred;” 7:13, RV, “race” (kjv, “kindred”); 13:26, “stock”; (b) “an offspring,” Acts 17:28; Rev. 22:16; (c) “a nation, a race,” Mark 7:26, RV, “race” (kjv, “nation”); Acts 4:36, rv “(a man of Cyprus) by race,” kjv, “of the country (of Cyprus);” genos does not mean “a country;” the word here signifies “parentage” (Jews had settled in Cyprus from, or even before, the reign of Alexander the Great); 7:19, RV, “race” (kjv, “kindred”); 18:2, 24, RV, “by race” (kjv, “born”); 2 Cor. 11:26, “countrymen”; Gal. 1:14, RV, “countrymen” (kjv, “nation”); Phil. 3:5, “stock”; 1 Pet. 2:9, RV, “race” (kjv, “generation”); (d) “a kind, sort, class,” Matt. 13:47, “kind”; in some mss. in 17:21, kjv, “kind;” Mark 9:29, “kind”; 1 Cor. 12:10, 28, “kinds” (kjv, “diversities”); 14:10 (ditto).! See beget, B.
2. phusis (φύσις, 5449) among its various meanings denotes “the nature, the natural constitution or power of a person or thing,” and is translated “kind” in Jas. 3:7 (twice), “kind” (of beasts etc.), and “(man)kind,” lit., “human kind.” See nature, natural.
Notes: (1) The indefinite pronoun tis, “some, a certain, one,” is used adjectively with
the noun aparche, “firstfruits,” in Jas. 1:18, “a kind of.” (2) In 1 Cor. 15:37, RV, “some other kind” (kjv, “some other grain”) translates a phrase which, lit. rendered, is “some (one) of the rest (loipos).” (3) In 2 Cor. 6:13, “(for a recompense) in like kind,” RV, (kjv, “in the same”), is, lit., “(as to) the same (recompense).”
KIND (Adjective), KIND (be), KINDLY, KINDNESS
A. Adjectives.
1. chrestos (χρηστός, 5543), “serviceable, good, pleasant” (of things), “good, gracious, kind” (of persons), is translated “kind” in Luke 6:35, of God; in Eph. 4:32, enjoined upon believers. See better, easy, good, goodness, gracious.
2. agathos (άγαθός, 18), “good,” is translated “kind” in Titus 2:5, rv. See good.
B. Verb.
chresteuomai (χρηστευομαι, 5541), akin to A, No. 1, “to be kind,” is said of love, 1 Cor. 13:4.!
C. Nouns.
1. chrestotes (χρηστότης, 5544), akin to A, No. 1, and B, used of “goodness of heart, kindness,” is translated “kindness” in 2 Cor. 6:6; Gal. 5:22, RV (kjv, “gentleness”); Eph. 2:7; Col. 3:12; Titus 3:4. See goodness.
2. philanthropia (φιλανθρωπία, 5363), from philos, “loving,” anthropos, “man” (Eng., “philanthropy”), denotes “kindness,” and is so translated in Acts 28:2, of that which was shown by the inhabitants of Melita to the shipwrecked voyagers; in Titus 3:4, of the “kindness” of God, translated “(His) love toward man.” See love.!
D. Adverb.
philanthropos (φιλανθρώπως, 5364), akin to C, No. 2, “humanely, kindly,” is translated “kindly” in Acts 27:3 (kjv, “courteously”). See courteously.!
KINDLE
1. hapto (απτω, 681), properly, “to fasten to,” is used in Acts 28:2 (in the most authentic mss., some mss. have No. 3), of “kindling a fire.” See No. 2.
Note: Hapto is used of “lighting a lamp,” in Luke 8:16; 11:33; 15:8. For the middle voice see touch.
2. periapto (περί, 4012 and απτω, 681), properly, “to tie about, attach” (pen, “around,” and No. 1), is used of “lighting” a fire in the midst of a court in Luke 22:55 (some mss. have No. 1).!
3. anapto (άνάπτω, 381), “to light up” (ana, “up,” and No. 1), is used (a) literally, in Jas. 3:5, “kindleth”; (b) metaphorically, in the passive voice, in Luke 12:49, of the “kindling” of the fire of hostility; see fire, A (f). For Acts 28:2, see No. 1, above.!
KINDRED
1. sungeneia (συγγένεια, 4772) primarily denotes “kinship”; then, “kinsfolk, kindred” (cf. sungenes, “a kinsman”; see kin), Luke 1:61; Acts. 7:3, 14.!
2. genos (γένος, 1085); see kind (Noun), No. 1.
Notes: (1) Phule, “a tribe,” rendered “kindreds” in the kjv of Rev. 1:7; 7:9; 11:9;
13:7, “kindred” in 5:9; 14:6, and elsewhere, “tribe,” “tribes,” is always translated by the latter in the rv. See tribe. (2) Forpatria, rendered “kindreds” Acts 3:25, kjv, see
FAMILY.
KING
A. Noun.
basileus (βασιλεύς, 935), “a king” (cf. Eng., “Basil”), e.g., Matt. 1:6, is used of the Roman emperor in 1 Pet. 2:13, 17 (a command of general application); this reference to the emperor is illustrated frequently in the Koine (see Preface to this volume); of Herod the Tetrarch (used by courtesy), Matt. 14:9; of Christ, as the “King” of the Jews, e.g., Matt, 2:2; 27:11, 29, 37; as the “King” of Israel, Mark 15:32; John 1:49; 12:13; as “King of kings,” Rev. 17:14; 19:16; as “the King” in judging nations and men at the establishment of the millennial kingdom, Matt. 25:34, 40; of God, “the great King,” Matt. 5:35; “the King eternal, incorruptible, invisible,” 1 Tim. 1:17; “King of kings,” 1 Tim. 6:15, see Note (2) below; “King of the ages,” Rev. 15:3, RV (kjv, “saints”). Christ’s “kingship” was predicted in the OT, e.g., Ps. 2:6, and in the NT, e.g., Luke 1:32, 33; He came as such e.g., Matt. 2:2; John 18:37; was rejected and died as such, Luke 19:14; Matt. 27:37; is now a “King” Priest, after the order of Melchizedek, Heb. 5:6; 7:1, 17; and will reign for ever and ever, Rev. 11:15.
Notes: (1) In Rev. 1:6 and 5:10, the most authentic mss. have the word basileia,
“kingdom,” instead of the plural of basileus, kjv, “kings;” rv, “a kingdom (to be priests),” and “a kingdom (and priests).” The kingdom was conditionally offered by God to Israel, that they should be to Him “a kingdom of priests,” Exod. 19:6, the entire nation fulfilling priestly worship and service. Their failure to fulfill His covenant resulted in the selection of the Aaronic priesthood. The bringing in of the new and better covenant of grace has constituted all believers a spiritual kingdom, a holy and royal priesthood, 1 Pet. 2:5, 9. (2) In 1 Tim. 6:15, the word “kings” translates the present participle of the verb basileuo, “to be king, to have kingship,” lit., “of (those) who are kings.” See reign, (3). Deissmann has shown that the title “king of kings” was “in very early eastern history a decoration of great monarchs and also a divine title” (Light from the Ancient East, pp. 367ff.). Moulton and Milligan illustrate the use of the title among the Persians, from documents discovered in Media.
B. Adjectives.
1. basileios (βασίλειος, 934), denoting “royal,” as in 1 Pet. 2:9, is used in the plural, of the courts or palaces of kings, Luke 7:25, “kings’ courts”; a possible meaning is “among royal courtiers or persons.”!
2. basilikos (βασιλικός, 937), “royal, belonging to a king,” is used in Acts 12:20 with “country” understood, “their country was fed from the king’s,” lit., “the royal (country).” See NOBLEMAN, ROYAL.
KINGDOM
basileia (βασιλεία, 932) is primarily an abstract noun, denoting “sovereignty, royal power, dominion,” e.g., Rev. 17:18, translated “(which) reigneth,” lit., “hath a kingdom” (RV marg.); then, by metonymy, a concrete noun, denoting the territory or people over whom a king rules, e.g., Matt. 4:8; Mark 3:24. It is used especially of the “kingdom” of God and of Christ.
“The Kingdom of God is (a) the sphere of God’s rule, Ps. 22:28; 145:13; Dan. 4:25; Luke 1:52; Rom. 13:1, 2. Since, however, this earth is the scene of universal rebellion against God, e.g., Luke 4:5, 6; 1 John 5:19; Rev. 11:15-18, the “kingdom” of God is (b) the sphere in which, at any given time, His rule is acknowledged. God has not relinquished His sovereignty in the face of rebellion, demoniac and human, but has declared His purpose to establish it, Dan. 2:44; 7:14; 1 Cor. 15:24, 25. Meantime, seeking willing obedience, He gave His law to a nation and appointed kings to administer His “kingdom” over it, 1 Chron. 28:5. Israel, however, though declaring still a nominal allegiance shared in the common rebellion, Isa. 1:2-4, and, after they had rejected the Son of God, John 1:11 (cf. Matt. 21:33-43), were “cast away,” Rom. 11:15, 20, 25.
Henceforth God calls upon men everywhere, without distinction of race or nationality, to submit voluntarily to His rule. Thus the “kingdom” is said to be “in mystery” now, Mark 4:11, that is, it does not come within the range of the natural powers of observation, Luke 17:20, but is spiritually discerned, John 3:3 (cf. 1 Cor. 2:14). When, hereafter, God asserts His rule universally, then the “kingdom” will be in glory, that is, it will be manifest to all; cf. Matt. 25:31-34; Phil. 2:9-11; 2 Tim. 4:1, 18.
“Thus, speaking generally, references to the Kingdom fall into two classes, the first, in which it is viewed as present and involving suffering for those who enter it, 2 Thess. 1:5; the second, in which it is viewed as future and is associated with reward, Matt. 25:34, and glory, 13:43. See also Acts 14:22.
“The fundamental principle of the Kingdom is declared in the words of the Lord spoken in the midst of a company of Pharisees, “the Kingdom of God is in the midst of you,” Luke 17:21, marg., that is, where the King is, there is the Kingdom. Thus at the present time and so far as this earth is concerned, where the King is and where His rule is acknowledged, is, first, in the heart of the individual believer, Acts 4:19; Eph. 3:17; 1 Pet. 3:15; and then in the churches of God, 1 Cor. 12:3, 5, 11; 14:37; cf. Col. 1:27, where for “in” read “among.”
“Now, the King and His rule being refused, those who enter the Kingdom of God are brought into conflict with all who disown its allegiance, as well as with the desire for ease, and the dislike of suffering and unpopularity, natural to all. On the other hand, subjects of the Kingdom are the objects of the care of God, Matt. 6:33, and of the rejected King, Heb. 13:5.
“Entrance into the Kingdom of God is by the new birth, Matt. 18:3; John 3:5, for nothing that a man may be by nature, or can attain to by any form of self-culture, avails in the spiritual realm. And as the new nature, received in the new birth, is made evident by obedience, it is further said that only such as do the will of God shall enter into His Kingdom, Matt. 7:21, where, however, the context shows that the reference is to the future, as in 2 Pet. 1:10, 11. Cf. also 1 Cor. 6:9, 10; Gal. 5:21; Eph. 5:5.
“The expression ‘Kingdom of God’ occurs four times in Matthew, ‘Kingdom of the Heavens’ usually taking its place. The latter (cf. Dan. 4:26) does not occur elsewhere in NT, but see 2 Tim. 4:18, “His heavenly Kingdom.” ... This Kingdom is identical with the Kingdom of the Father (cf. Matt. 26:29 with Mark 14:25), and with the Kingdom of the Son (cf. Luke 22:30). Thus there is but one Kingdom, variously described: of the Son of Man, Matt. 13:41; of Jesus, Rev. 1:9; of Christ Jesus, 2 Tim. 4:1; “of Christ and God,” Eph. 5:5; “of our Lord, and of His Christ,” Rev. 11:15; “of our God, and the authority of His Christ,” 12:10; “of the Son of His love,” Col. 1:13.
“Concerning the future, the Lord taught His disciples to pray, “Thy Kingdom come,” Matt. 6:10, where the verb is in the point tense, precluding the notion of gradual progress and development, and implying a sudden catastrophe as declared in 2 Thess. 2:8.
“Concerning the present, that a man is of the Kingdom of God is not shown in the punctilious observance of ordinances, which are external and material, but in the deeper matters of the heart, which are spiritual and essential, viz., “righteousness, and peace, and joy in the Holy Spirit,” Rom. 14:17.”* * From Notes on Thessalonians by Hogg and vine, pp. 68, 70.
“with regard to the expressions “the Kingdom of God” and the “Kingdom of the Heavens,” while they are ohen used interchangeably, it does not follow that in every case they mean exactly the same and are quite identical.
“The Apostle Paul often speaks of the Kingdom of God, not dispensationally but morally, e.g., in Rom. 14:17; 1 Cor. 4:20, but never so of the Kingdom of Heaven. ‘God’ is not the equivalent of ‘the heavens.’ He is everywhere and above all dispensations, whereas ‘the heavens’ are distinguished from the earth, until the Kingdom comes in judgment and power and glory (Rev. 11:15, RV) when rule in heaven and on earth will be one.
“While, then, the sphere of the Kingdom of God and the Kingdom of Heaven are at times identical, yet the one term cannot be used indiscriminately for the other. In the ‘Kingdom of Heaven’ (32 times in Matt.), heaven is in antithesis to earth, and the phrase is limited to the Kingdom in its earthly aspect for the time being, and is used only dispensationally and in connection with Israel. In the ‘Kingdom of God’, in its broader aspect, God is in antithesis to ‘man’ or ‘the world,’ and the term signifies the entire sphere of God’s rule and action in relation to the world. It has a moral and spiritual force and is a general term for the Kingdom at any time. The Kingdom of Heaven is always the Kingdom of God, but the Kingdom of God is not limited to the Kingdom of Heaven, until in their final form, they become identical, e.g., Rev. 11:15, rv; John 3:5; Rev. 12:10.”
(An Extract).
For KINSFOLK and KINSMAN see kin
KISS (Noun and Verb)
A. Noun.
philema (φίλημα, 5370), “a kiss” (akin to B), Luke 7:45; 22:48, was a token of Christian brotherhood, whether by way of welcome or farewell, “a holy kiss,” Rom.
16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26, “holy” (hagios), as free from anything inconsistent with their calling as saints (hagioi); “a kiss of love,” 1 Pet. 5:14. There was to be an absence of formality and hypocrisy, a freedom from prejudice arising from social distinctions, from discrimination against the poor, from partiality towards the well-to-do. In the churches masters and servants would thus salute one another without any attitude of condescension on the one part or disrespect on the other. The “kiss” took place thus between persons of the same sex. In the “Apostolic Constitutions,” a writing compiled in the 4th century, A.D., there is a reference to the custom whereby men sat on one side of the room where a meeting was held and women on the other side of the room (as is frequently the case still in parts of Europe and Asia), and the men are bidden to salute the men, and the women the women, with “the kiss of the Lord.”!
B. Verbs.
1. phileo (φιλέω, 5368), “to love,” signifies “to kiss,” in Matt. 26:48; Mark 14:44; Luke 22:47.
2. kataphileo (καταφιλέω, 2705) denotes “to kiss fervently” (kata, intensive, and No.
1); the stronger force of this verb has been called in question, but the change from phileo to kataphileo in Matt. 26:49 and Mark 14:45 can scarcely be without significance, and the act of the traitor was almost certainly more demonstrative than the simple kiss of salutation. So with the kiss of genuine devotion, Luke 7:38, 45; 15:20; Acts 20:37, in each of which this verb is used.!
KNEE
gonu (γονύ, 1119), “a knee” (Latin, genu), is used (a) metaphorically in Heb. 12:12, where the duty enjoined is that of “courageous self-recovery in God’s strength;” (b) literally, of the attitude of a suppliant, Luke 5:8; Eph. 3:14; of veneration, Rom. 11:4; 14:11; Phil. 2:10; in mockery, Mark 15:19. See kneel.
KNEEL
1. gonupeteo (γονυπετέω, 1120) denotes “to bow the knees, kneel,” from gonu (see
above) andpipto, “to fall prostrate,” the act of one imploring aid, Matt. 17:14; Mark 1:40; of one expressing reverence and honor, Mark 10:17; in mockery, Matt. 27:29.!
2. A phrase consisting of tithemi, “to put,” with gonata, the plural of gonu, “the knee” (see above), signifies “to kneel,” and is always used of an attitude of prayer, Luke 22:41 (lit., “placing the knees”); Acts 7:60; 9:40; 20:36; 21:5.!
KNIT TOGETHER
sumbibazo (συμβιβάζω, 4822) signifies “to cause to coalesce, to join or knit together,” Eph. 4:16, rv, “knit together” (kjv, “compacted)”; Col. 2:2, where some would assign the alternative meaning, “to instruct,” as, e.g., in 1 Cor. 2:16; in Col. 2:19, “knit together,” it is said of the church, as the body of which Christ is the Head. See COMPACTED.
Note: In Acts 10:11 some mss. have the verb deo, “to bind,” translated “knit,” of the four corners of the sheet in Peter’s vision. The RV “let down” translates the verb kathiemi, found in the best texts.
KNOCK
krouo (κρούω, 2925), “to strike, knock,” is used in the NT of “knocking” at a door,
(a) literally, Luke 12:36; Acts 12:13, 16; (b) figuratively, Matt. 7:7, 8; Luke 11:9, 10 (of importunity in dealing with God); 13:25; Rev. 3:20.!
KNOW, KNOWN, KNOWLEDGE, UNKNOWN
A. Verbs.
1. ginosko (γινώσκω, 1097) signifies “to be taking in knowledge, to come to know, recognize, understand,” or “to understand completely,” e.g., Mark 13:28, 29; John 13:12; 15:18; 21:17; 2 Cor. 8:9; Heb. 10:34; 1 John 2:5; 4:2, 6 (twice), 7, 13; 5:2, 20; in its past tenses it frequently means “to know in the sense of realizing,” the aorist or point tense usually indicating definiteness, Matt. 13:11; Mark 7:24; John 7:26; in 10:38 “that ye may know (aorist tense) and understand, (present tense)”; 19:4; Acts 1:7; 17:19; Rom. 1:21; 1 Cor. 2:11 (2nd part), 14; 2 Cor. 2:4; Eph. 3:19; 6:22; Phil. 2:19; 3:10; 1 Thess. 3:5; 2 Tim. 2:19; Jas. 2:20; 1 John 2:13 (twice), 14; 3:6; 4:8; 2 John 1; Rev. 2:24; 3:3, 9. In the passive voice, it often signifies “to become known,” e.g., Matt. 10:26; Phil. 4:5. In the sense of complete and absolute understanding on God’s part, it is used, e.g., in Luke 16:15; John 10:15 (of the Son as well as the Father); 1 Cor. 3:20. In Luke 12:46, kjv, it is rendered “he is ... aware.”
In the NT ginosko frequently indicates a relation between the person “knowing” and the object known; in this respect, what is “known” is of value or importance to the one who knows, and hence the establishment of the relationship, e.g., especially of God’s “knowledge,” 1 Cor. 8:3, “if any man love God, the same is known of Him”; Gal. 4:9, “to be known of God”; here the “knowing” suggests approval and bears the meaning “to be approved”; so in 2 Tim. 2:19; cf. John 10:14, 27; Gen. 18:19; Nah. 1:7; the relationship implied may involve remedial chastisement, Amos 3:2. The same idea of appreciation as well as “knowledge” underlies several statements concerning the “knowledge” of God and His truth on the part of believers, e.g., John 8:32; 14:20, 31; 17:3; Gal. 4:9 (1st part); 1 John 2:3-13, 14; 4:6, 8, 16; 5:20; such “knowledge” is obtained, not by mere intellectual activity, but by operation of the Holy Spirit consequent upon acceptance of Christ. Nor is such “knowledge” marked by finality; see e.g., 2 Pet. 3:18; Hos. 6:3, RV.
The verb is also used to convey the thought of connection or union, as between man and woman, Matt. 1:25; Luke 1:34.
2. oida (Perf. of ειδω, 1492), from the same root as eidon, “to see,” is a perfect tense with a present meaning, signifying, primarily, “to have seen or perceived”; hence, “to know, to have knowledge of,” whether absolutely, as in divine knowledge, e.g., Matt. 6:8, 32; John 6:6, 64; 8:14; 11:42; 13:11; 18:4; 2 Cor. 11:31; 2 Pet. 2:9; Rev. 2:2, 9, 13, 19; 3:1, 8, 15; or in the case of human “knowledge,” to know from observation, e.g., 1 Thess. 1:4, 5; 2:1; 2 Thess. 3:7.
The differences between ginosko (No. 1) and oida demand consideration: (a) ginosko, frequently suggests inception or progress in “knowledge,” while oida suggests fullness of “knowledge,” e.g., John 8:55, “ye have not known Him” (ginosko), i.e., begun to “know,” “but I know Him” (oida), i.e., “know Him perfectly”; 13:7, “What I do thou knowest not now,” i.e. Peter did not yet perceive (oida) its significance, “but thou shalt understand,” i.e., “get to know (ginosko), hereafter”; 14:7, “If ye had known Me” (ginosko), i.e., “had definitely come to know Me,” “ye would have known My Father also” (oida), i.e., “would have had perception of”: “from henceforth ye know Him” (ginosko), i.e., having unconsciously been coming to the Father, as the One who was in Him, they would now consciously be in the constant and progressive experience of “knowing” Him; in Mark 4:13, “Know ye not (oida) this parable? and how shall ye know (ginosko) all the parables?” (rv), i.e., “Do ye not understand this parable? How shall ye come to perceive all .” the intimation being that the first parable is a leading and testing one; (b) while ginosko frequently implies an active relation between the one who “knows” and the person or thing “known” (see No. 1, above), oida expresses the fact that the object has simply come within the scope of the “knower’s” perception; thus in Matt. 7:23 “I never knew you” (ginosko) suggests “I have never been in approving connection with you,” whereas in 25:12, “I know you not” (oida) suggests “you stand in no relation to Me.”
3. epiginosko (έπιγινώσκω, 1921) denotes (a) “to observe, fully perceive, notice attentively, discern, recognize” (epi, “upon,” and No. 1); it suggests generally a directive, a more special, recognition of the object “known” than does No. 1; it also may suggest advanced “knowledge” or special appreciation; thus, in Rom. 1:32, “knowing the ordinance of God” (epiginosko) means “knowing full well,” whereas in verse 21 “knowing God” (ginosko) simply suggests that they could not avoid the perception.
Sometimes epiginosko implies a special participation in the object “known,” and gives greater weight to what is stated; thus in John 8:32, “ye shall know the truth,” ginosko is used, whereas in 1 Tim. 4:3, “them that believe and know the truth,” epiginosko lays stress on participation in the truth. Cf. the stronger statement in Col. 1:6 (epiginosko) with that in 2 Cor. 8:9 (ginosko), and the two verbs in 1 Cor. 13:12, “now I know in part (ginosko); but then shall I know (piginosko) even as also I have been known (epiginosko),” “a knowledge” which perfectly unites the subject with the object; (b) “to discover, ascertain, determine,” e.g., Luke 7:37; 23:7; Acts 9:30; 19:34; 22:29; 28:1; in 24:11 the best mss. have this verb instead of No. 1; hence the rv, “take knowledge.” J.
Armitage Robinson (on Ephesians) points out that epignosis is “knowledge directed towards a particular object, perceiving, discerning,” whereas gnosis is knowledge in the abstract. See acknowledge.
4. proginosko (προγινώσκώ, 4267), “to know beforehand,” is used (a) of the divine “foreknowledge” concerning believers, Rom. 8:29; Israel, 11:2; Christ as the Lamb of God, 1 Pet. 1:20, RV, “foreknown” (kjv, “foreordained”); (b) of human previous “knowledge,” of a person, Acts 26:5, rv, “having knowledge of” (kjv, “which knew”); of facts, 2 Pet. 3:17. See foreknow.!
5. epistamai (έπίσταμαι, 1987), “to know, know of, understand” (probably an old middle voice form of ephistemi, “to set over”), is used in Mark 14:68, “understand,”
which follows oida “I (neither) know”; most frequently in the Acts, 10:28; 15:7; 18:25; 19:15, 25; 20:18; 22:19; 24:10; 26:26; elsewhere, 1 Tim. 6:4; Heb. 11:8; Jas. 4:14; Jude 10. See understand.!
6. sunoida (συνοδία, 4923), sun, “with,” and No. 2, a perfect tense with a present meaning, denotes (a) “to share the knowledge of, be privy to,” Acts 5:2; (b) “to be conscious of,” especially of guilty consciousness, 1 Cor. 4:4, “I know nothing against
(kjv, by) myself.” The verb is connected with suneidon, found in Acts 12:12; 14:6 (in the best texts). See consider, privy, ware.!
7. agnoeo (άγνοέώ, 50), “not to know, to be ignorant”: see ignorant.
8. gnorizo (γνώρίζώ, 1107) signifies (a) “to come to know, discover, know,” Phil. 1:22, “I wot (not),” i.e., “I know not,” “I have not come to know” (the RV, marg. renders it, as under (b), “I do not make known”); (b) “to make known,” whether (I) communicating things before “unknown,” Luke 2:15, 17; in the latter some mss. have the
verb diagnorizo (hence the kjv, “made known abroad)”; John 15:15, “I have made known”; 17:26; Acts 2:28; 7:13 (1st part), see Note (3) below; Rom. 9:22, 23; 16:26 (passive voice); 2 Cor. 8:1, “we make known (to you),” rv, kjv, “we do (you) to wit”; Eph. 1:9; 3:3, 5, 10 (all three in the passive voice); 6:19, 21; Col. 1:27; 4:7, 9, “shall make known” (kjv, “shall declare”); 2 Pet. 1:16; or (II), reasserting things already
“known,” 1 Cor. 12:3, “I give (you) to understand” (the apostle reaffirms what they knew); 15:1, of the gospel; Gal. 1:11 (he reminds them of what they well knew, the ground of his claim to apostleship); Phil. 4:6 (passive voice), of requests to God. See CERTIFY, DECLARE (Note), UNDERSTAND, WIT, WOT.!
Notes: (1) In 2 Tim. 3:10, kjv,parakoloutheo, “to follow closely, follow as a standard of conduct,” is translated “hast fully known” (rv, “didst follow”). See follow.
(2) In 2 Tim. 4:17, kjv, plerophoreo, “to fulfill, accomplish,” is translated “might be fully known” (rv, “might be fully proclaimed”). See fulfill. (3) In Acts 7:13, some mss. have the verb anagnorizo, “to make oneself known,” “was made known,” instead of No.
8 (which see).! (4) In Acts 7:13 (2nd part) the kjv, “was made known” translates the phrasephaneros ginomai, “to become manifest” (rv, “became manifest”). See manifest.
(5) For diagnorizo, “to make known,” in Luke 2:17, see No. 8. (6) For diaginosko, in Acts 24:22, “I will know the uttermost of,” see determine, No. 5.
B. Adjectives.
1. gnostos (γνωστός, 1110), a later form of gnotos (from No. 1), most frequently denotes “known”; it is used ten times in the Acts, always with that meaning (save in 4:16, where it means “notable”); twice in the Gospel of John, 18:15, 16; in Luke 2:44 and 23:49 it denotes “acquaintance”; elsewhere only in Rom. 1:19, “(that which) may be known (of God),” lit., “the knowable of God,” referring to the physical universe, in the creation of which God has made Himself “knowable,” that is, by the exercise of man’s natural faculties, without such supernatural revelations as those given to Israel. See ACQUAINTANCE.
2. phaneros (φανερός, 5318), “visible, manifest,” is translated “known” in Matt.
12:16 and Mark 3:12. See appear, manifest, openly, outwardly.
3. epistemon (έπιστημων, 1990), akin to A, No. 5, “knowing, skilled,” is used in Jas. 3:13, kjv, “endued with knowledge” (RV “understanding”).!
4. agnostos (άγνωστος, 57), the negative of No. 1, “unknown,” is found in Acts 17:23.!
C. Nouns.
1. gnosis (γνωσις, 1108), primarily “a seeking to know, an enquiry, investigation” (akin to A, No. 1), denotes, in the NT, “knowledge,” especially of spiritual truth; it is used (a) absolutely, in Luke 11:52; Rom. 2:20; 15:14; 1 Cor. 1:5; 8:1 (twice), 7, 10, 11; 13:2, 8; 14:6; 2 Cor. 6:6; 8:7; 11:6; Eph. 3:19; Col. 2:3; 1 Pet. 3:7; 2 Pet. 1:5, 6; (b) with an object: in respect of (1) God, 2 Cor. 2:14; 10:5; (2) the glory of God, 2 Cor. 4:6; (3) Christ Jesus, Phil. 3:8; 2 Pet. 3:18; (4) salvation, Luke 1:77; (c) subjectively, of God’s “knowledge,” Rom. 11:33; the word of “knowledge,” 1 Cor. 12:8; “knowledge” falsely so called, 1 Tim. 6:20.!
2. epignosis (έπίγνωσις, 1922), akin to A, No. 3, denotes “exact or full knowledge, discernment, recognition,” and is a strengthened form of No. 1, expressing a fuller or a full “knowledge,” a greater participation by the “knower” in the object “known,” thus more powerfully infiuencing him. It is not found in the Gospels and Acts. Paul uses it 15 times (16 if Heb. 10:26 is included) out of the 20 occurrences; Peter 4 times, all in his 2nd Epistle. Contrast Rom. 1:28 (epignosis) with the simple verb in v. 21. “In all the four Epistles of the first Roman captivity it is an element in the Apostle’s opening prayer for his correspondents’ well-being, Phil. 1:9; Eph. 1:17; Col. 1:9; Philem. 6” (Lightfoot).
It is used with reference to God in Rom. 1:28; 10:2; Eph. 1:17; Col. 1:10; 2 Pet. 1:3; God and Christ, 2 Pet. 1:2; Christ, Eph. 4:13; 2 Pet. 1:8; 2:20; the will of the Lord, Col. 1:9; every good thing, Philem. 6, RV (kjv, “acknowledging”); the truth, 1 Tim. 2:4; 2 Tim. 2:25, RV; 3:7; Titus 1:1, RV; the mystery of God. Col. 2:2, RV, “(that they) may know” (kjv, “to the acknowledgment of”), lit., “into a full knowledge.” It is used without the mention of an object in Phil. 1:9; Col. 3:10, RV, “(renewed) unto knowledge.” See ACKNOWLEDGE.!
3. agnosia (άγνωσία, 56), the negative of No. 1, “ignorance,” is rendered “no knowledge” in 1 Cor. 15:34, RV (kjv, “not the knowledge”); in 1 Pet. 2:15, ignorance.
See ignorance.!
Note: In Eph. 3:4, kjv, sunesis, “understanding,” is translated “knowledge”; rv, “understanding.” For kardiognostes see p. 297.
LABOR (Noun and Verb)
A. Nouns.
1. kopos (κόπος, 2873) primarily denotes “a striking, beating” (akin to kopto, “to strike, cut”), then, “toil resulting in weariness, laborious toil, trouble”; it is translated “labor” or “labors” in John 4:38; 1 Cor. 3:8; 15:58; 2 Cor. 6:5; 10:15; 11:23, 27, RV, “labor” (kjv, “weariness”); 1 Thess. 1:3; 2:9; 3:5; 2 Thess. 3:8; (in some mss., Heb. 6:10); Rev. 2:2 (rv “toil”); 14:13. In the following the noun is used as the object of the
verbparecho, “to afford, give, cause,” the phrase being rendered “to trouble,” lit., “to cause toil or trouble,” to embarrass a person by giving occasion for anxiety, as some disciples did to the woman with the ointment, perturbing her spirit by their criticisms, Matt. 26:10; Mark 14:6; or by distracting attention or disturbing a person’s rest, as the importunate friend did, Luke 11:7; 18:5; in Gal. 6:17, “let no man trouble me,” the apostle refuses, in the form of a peremptory prohibition, to allow himself to be distracted further by the Judaizers, through their proclamation of a false gospel and by their malicious attacks upon himself.!
2. ponos (πόνος, 4192) denotes (a) “labors, toil,” Col. 4:13, in the best mss. (some
have zelos, “zeal,” kjv); (b) “the consequence of toil,” viz., distress, suffering, pain, Rev. 16:10, 11; 21:4. See pain.!
! Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.
Notes: (1) In Phil. 1:22, kjv, ergon, “work,” is translated “labor” (rv, “work”); work
refers to what is done, and may be easy and pleasant; kopos suggests the doing, and the pains taken therein. (2) A synonymous word is mochthos, “toil, hardship, distress,” 2 Cor. 11:27; 1 Thess. 2:9; 2 Thess. 3:8.!
B. Verbs.
1. kopiao (κοπιάω, 2872), akin to A, No. 1, has the two different meanings (a) “growing weary,” (b) “toiling”; it is sometimes translated “to bestow labor” (see under bestow, No. 3). It is translated by the verb “to labor” in Matt. 11:28; John 4:38 (2nd part); Acts 20:35; Rom. 16:12 (twice); 1 Cor. 15:10; 16:16; Eph. 4:28; Phil. 2:16; Col. 1:29; 1 Thess. 5:12; 1 Tim. 4:10; 5:17; 2 Tim. 2:6; Rev. 2:3; 1 Cor. 4:12, rv, “toil” (kjv, “labor”). See toil.
2. cheima o (χειμάζω, 5492), from cheima, “winter cold,” primarily, “to expose to winter cold,” signifies “to drive with a storm”; in the passive voice, “to be driven with storm, to be tempest-tossed,” Acts 27:18, rv, “as (we) labored with the storm” (kjv, “being . tossed with a tempest”).!
3. sunathleo (συναθλέω, 4866), “to contend along with a person” (sun, “with,”
athleo, “to contend”), is said in Phil. 4:3 of two women who “labored with” the apostle in the gospel; in 1:27, RV, “striving (for),” marg., “with,” kjv, “striving together (for).” See strive.!
Notes: (1) In John 6:27 and 1 Thess. 2:9, kjv, ergazomai, “to work,” is translated respectively “labor” and “laboring” (rv, “working”). It is used of manual work here and in 4:11 and Eph. 4:28; of work for Christ in general, in 1 Cor. 16:10. See commit. (2) In Heb. 4:11, kjv, spoudazo, “to be diligent,” is translated “let us labor” (rv, “let us give diligence”). (3) In Col. 4:12, kjv, agonizomai, “to strive, wrestle,” is translated “laboring fervently” (rv, and kjv, marg., “striving”). (4) In 2 Cor. 5:9, kjv, philotimeomai, “to seek after honor,” and hence, “to be ambitious,” is translated “we labor,” marg., “endeavor” (rv, “we make it our aim,” marg., “are ambitious”); cf. Rom. 15:20; 1 Thess. 4:11, RV, marg.!
LABORER, FELLOW LABORER
ergates (έργάτης, 2040), akin to erga omai, “to work,” and ergon, “work,” denotes
(a) “a field laborer, a husbandman,” Matt. 9:37, 38; 20:1, 2, 8; Luke 10:2 (twice); Jas.
5:4; (b) “a workman, laborer,” in a general sense, Matt. 10:10; Luke 10:7; Acts 19:25; 1 Tim. 5:18; it is used (c) of false apostles and evil teachers, 2 Cor. 11:13; Phil. 3:2, (d) of a servant of Christ, 2 Tim. 2:15; (e) of evildoers, Luke 13:27.!
Note: In the kjv of Philem. 1 and 24, sunergos, “a fellow worker,” is translated “fellow laborer,” RV, “fellow worker”; in Phil. 4:3, the plural, RV, “fellow workers;” in Phil. 2:25, kjv, “companion in labor,” RV, “fellow worker”; in 1 Cor. 3:9, kjv, “laborers together (with God),” RV, “God’s fellow workers,” i.e., fellow workers belonging to and serving God; in 3 John 8, kjv, “fellow helpers” (to the truth), RV, “fellow workers (with the truth),” i.e., acting together with the truth as an operating power; in 1 Thess. 3:2, some ancient authorities have the clause “fellow worker (with God),” RV, marg.; it is absent from the most authentic mss. See helper.
lack, lacking
A. Noun.
husterema (ύστέρημα, 5303) denotes (a) “that which is lacking, deficiency,
shortcoming” (akin to hustereo, “to be behind, in want”), 1 Cor. 16:17; Phil. 2:30; Col. 1:24, RV, “that which is lacking” [kjv, “that which is behind” (of the afflictions of Christ)], where the reference is not to the vicarious sufferings of Christ but to those which He endured previously, and those which must be endured by His faithful servants; 1 Thess. 3:10, where “that which is lacking” means that which Paul had not been able to impart to them, owing to the interruption of his spiritual instruction among them; (b) “need, want, poverty,” Luke 21:4, rv, “want” (kjv, “penury”); 2 Cor. 8:14 (twice) “want;” 9:12, “wants” (kjv, “want”); 11:9, rv, “(the measure of my) want” [kjv, “that which was lacking (to me)”]. See behind, penury, want.!
Note: In 1 Thess. 4:12, kjv, chreia, “need,” is translated “lack” (rv, “need”). See NEED.
B. Adjective.
endees (ένδε)ς, 1729), from endeo, “to lack,” signifies “needy, in want,” translated “that lacked” in Acts 4:34.!
C. Verbs.
1. hustereo (ύστερέω, 5302), akin to A, “to come or be behind,” is used in the sense of “lacking” certain things, Matt. 19:20; Mark 10:21 (“one thing”; cf. No. 3 in Luke 18:22); Luke 22:35; in the sense of being inferior, 1 Cor. 12:24 (middle voice).
Elsewhere it is translated in various ways; see BEHIND, B, No. 1, COME, No. 39, DESTITUTE, FAIL, Note (2), NEED, WANT, WORSE.
2. elattoneo (έλαττονέω, 1641), “to be less” (from elatton, “less”), is translated “had no lack,” 2 Cor. 8:15 (quoted from the Sept. of Exod. 16:18), the circumstance of the gathering of the manna being applied to the equalizing nature of cause and effect in the matter of supplying the wants of the needy.!
3. leipo (λείπω, 3007), “to leave,” denotes (a) transitively, in the passive voice, “to be left behind, to lack,” Jas. 1:4, “ye may be lacking in (nothing),” RV (kjv, “wanting”); v. 5, “lacketh” (kjv, “lack”); 2:15, rv, “be ... in lack” (kjv, “be ... destitute”); (b) intransitively, active voice, Luke 18:22, “(one thing thou) lackest,” is, lit., “(one thing) is lacking (to thee)”; Titus 1:5, “(the things) that were wanting”; 3:13, “(that nothing) be wanting.” See destitute, wanting.!
Note: In 2 Pet. 1:9, “he that lacketh” translates a phrase the lit. rendering of which is
“(he to whom these things) are not present” (pareimi, “to be present”).
For LAD, in John 6:9, see child, A, No. 6
lade, laden
1. soreuo (σωρεύω, 4987) signifies (a) “to heap on” (from soros, “a heap,” not in the NT; in the Sept., e.g., Josh. 7:26; 8:29; 2 Sam. 18:17; 2 Chron. 31:6-9), Rom. 12:20, of
coals of fire; 2 Tim. 3:6, said of silly women (“womanlings”) “laden” with sins. See heap.! In the Sept., Prov. 25:22.!
2. gemo (γέμώ, 1073), “to be full,” is translated “laden” in Rev. 21:9, rv. See full.
3. phortizo (φορτίζώ, 5412), “to load” (akin tophero, “to bear”), is used in the active voice in Luke 11:46, “ye lade”; in the passive voice, metaphorically, in Matt. 11:28, “heavy laden.” See burden.! In the Sept., Ezek. 16:33.!
Note: In Acts 28:10, kjv, epitithemi, “to put on” (epi, “on,” tithemi, “to put”), is translated “they laded (us) with,” rv, “they put on (board).”
LADING
phortion (φορτίον, 5413), “a burden, load” (a diminutive of phortos, “a load,” from phero, “to bear”), is used of the cargo of a ship, Acts 27:10, “lading,” (some mss. have phortos). See burden, A, No. 2.
LADY
kuria (Κυρία, 2959) is the person addressed in 2 John 1 and 5. Not improbably it is a proper name (Eng., “Cyria”), in spite of the fact that the full form of address in v. 1 is not quite in accord, in the original, with those in v. 13 and in 3 John 1. The suggestion that the church is addressed is most unlikely. Possibly the person is one who had a special relation with the local church.!
For LAID see lay
LAKE
limne (λίμνη, 3041), “a lake,” is used (a) in the Gospels, only by Luke, of the Sea of Galilee, Luke 5:2; 8:22, 23, 33, called Gennesaret in 5:1 (Matthew and Mark use thalassa, “a sea”); (b) of the “lake” of fire, Rev. 19:20; 20:10, 14, 15; 21:8.!
LAMA
lama (λαμά, 2982) is the Hebrew word for “Why?” (the variant lema is the Aramaic form), Matt. 27:46; Mark 15:34.!
LAMB
1. aren ( άρήν, 704), a noun the nominative case of which is found only in early times occurs in Luke 10:3. In normal usage it was replaced by arnion (No. 2), of which it is the equivalent.!
2. arnion ( ρνίον, 721) is a diminutive in form, but the diminutive force is not to be pressed (see Note under No. 3). The general tendency in the vernacular was to use nouns in -ion freely, apart from their diminutive significance. It is used only by the apostle John, (a) in the plural, in the Lord’s command to Peter, John 21:15, with symbolic reference to young converts; (b) elsewhere, in the singular, in the Apocalypse, some 28 times, of Christ as the “Lamb” of God, the symbolism having reference to His character and His vicarious Sacrifice, as the basis both of redemption and of divine vengeance. He is seen in the position of sovereign glory and honor, e.g., 7:17, which He shares equally with the Father, 22:1, 3, the center of angelic beings and of the redeemed and the object of their veneration, e.g. 5:6, 8, 12, 13; 15:3, the Leader and Shepherd of His saints, e.g., 7:17; 14:4, the Head of his spiritual bride, e.g., 21:9, the luminary of the heavenly and eternal city, 21:23, the One to whom all judgment is committed, e.g., 6:1, 16; 13:8, the Conqueror of the foes of God and His people, 17:14; the song that celebrates the triumph of those who “gain the victory over the Beast,” is the song of Moses ... and the song of the Lamb 15:3. His sacrifice, the efficacy of which avails for those who accept the salvation thereby provided, forms the ground of the execution of divine wrath for the rejector, and the defier of God, 14:10; (c) in the description of the second “Beast,” Rev. 13:11, seen in the vision “like a lamb,” suggestive of his acting in the capacity of a false messiah, a travesty of the true. For the use in the Sept. see Note under No. 3.
3. amnos (άμνός, 286), “a lamb,” is used figuratively of Christ, in John 1:29, 36, with the article, pointing Him out as the expected one, the one to be well known as the personal fulfillment and embodiment of all that had been indicated in the oT, the one by whose sacrifice deliverance from divine judgment was to be obtained; in Acts 8:32 (from the Sept. of Is. 53:7) and 1 Pet. 1:19, the absence of the article stresses the nature and character of His sacrifice as set forth in the symbolism. The reference in each case is to the lamb of God’s providing, Gen. 22:8, and the Paschal lamb of God’s appointment for sacrifice in Israel, e.g., Ex. 12:5, 14, 27 (cf. 1 Cor. 5:7).!
Note: The contrast between arnion and amnos does not lie in the diminutive character of the former as compared with the latter. As has been pointed out under No. 2, arnion lost its diminutive force. The contrast lies in the manner in which Christ is presented in the two respects. The use of amnos points directly to the fact, the nature and character of His sacrifice; arnion (only in the Apocalypse) presents Him, on the ground, indeed, of His sacrifice, but in His acquired majesty, dignity, honor, authority and power.
In the Sept. arnion is used in Ps. 114:4, 6, in Jer. 11:19, with the adjective akakos, “innocent”; in Jer. 27:45, “lambs.” There is nothing in these passages to suggest a contrast between a “lamb” in the general sense of the term and the diminutive; the contrast is between “lambs” and sheep. Elsewhere in the Sept. amnos is in general used some 100 times in connection with “lambs” for sacrifice.
For LAME see halt
For LAMENT and LAMENTATION see bewail
LAMP
1. lampas (λαμπάς, 2985) denotes “a torch” (akin to lampo, “to shine”), frequently fed, like a “lamp,” with oil from a little vessel used for the purpose (the angeion of Matt. 25:4); they held little oil and would frequently need replenishing. Rutherford (The New Phrynichus) points out that it became used as the equivalent of luchnos (No. 2), as in the parable of the ten virgins, Matt. 25:1, 3, 4, 7, 8; John 18:3, “torches”; Acts 20:8, “lights”; Rev. 4:5; 8:10 (rv, “torch,” kjv, “lamp”). See Note below.! Cf. phanos, “a torch,” John 18:3 (translated “lanterns”).!
2. luchnos (λύχνος, 3088) frequently mistranslated “candle,” is a portable “lamp” usually set on a stand (see lampstand); the word is used literally, Matt. 5:15; Mark 4:21; Luke 8:16; 11:33, 36; 15:8; Rev. 18:23; 22:5; (b) metaphorically, of Christ as the Lamb, Rev. 21:23, RV, “lamp” (kjv, “light”); of John the Baptist, John 5:35, RV, “the lamp” (kjv, “a ... light”); of the eye, Matt. 6:22, and Luke 11:34, RV, “lamp”; of spiritual readiness, Luke 12:35, RV, “lamps”; of “the word of prophecy,” 2 Pet. 1:19, RV, “lamp.” See LIGHT.!
“In rendering luchnos and lampas our translators have scarcely made the most of the
words at their command. Had they rendered lampas by ‘torch’ not once only (John 18:3), but always, this would have left ‘lamp,’ now wrongly appropriated by lampas, disengaged. Altogether dismissing ‘candle,’ they might then have rendered luchnos by ‘lamp’ wherever it occurs. At present there are so many occasions where ‘candle’ would manifestly be inappropriate, and where, therefore, they are obliged to fall back on ‘light,’ that the distinction between phos and luchnos nearly, if not quite, disappears in our Version. The advantages of such a re-distribution of the words would be many. In the first place, it would be more accurate. Luchnos is not a ‘candle’ (‘candela,’ from ‘candeo,’ the white wax light, and then any kind of taper), but a hand-lamp, fed with oil.
Neither is lampas a ‘lamp,’ but a ‘torch’” (Trench Syn., Sec.xlvi).
Note: There is no mention of a candle in the original either in the oT or in the NT. The figure of that which feeds upon its own substance to provide its light would be utterly inappropriate. A lamp is supplied by oil, which in its symbolism is figurative of the Holy Spirit.
lampstand
luchnia (λυχνία, 3087) is mistranslated “candlestick” in every occurrence in the kjv and in certain places in the RV; the RV has “stand” in Matt. 5:15; Mark 4:21; Luke 8:16; 11:33; “candlestick” in Heb. 9:2; Rev. 1:12, 13, 20 (twice); 2:1, 5; 11:4; the RV marg., gives “lampstands” in the passages in Rev., but not in Heb. 9:2.!
LAND
A. Nouns.
1. ge (γη, 1093), in one of its usages, denotes (a) “land” as distinct from sea or other water, e.g., Mark 4:1; 6:47; Luke 5:3; John 6:21; (b) “land” as subject to cultivation, e.g., Luke 14:35 (see ground); (c) “land” as describing a country or region, e.g., Matt. 2:20, 21; 4:15; Luke 4:25; in 23:44, RV, “(the whole) land,” kjv, “(all the) earth”; Acts 7:29; Heb. 11:9, RV, “a land (not his own),” kjv “a (strange) country;” Jude 5. In Acts 7:11 the kjv follows a reading of the noun with the definite article which necessitates the insertion of “land.” See earth.
2. chora (χώρα, 5561) is used with the meaning “land,” (a) of a country, region, e.g., Mark 1:5; Luke 15:14; sometimes translated “region,” e.g., Matt. 4:16; Luke 3:1; Acts 8:1; 13:49; 16:6; (b) of property, Luke 12:16, “ground.” See country, A, No. 3.
3. chorion (χωρίον, 5564), a diminutive of No. 2, in form, but not in meaning, is translated “land” in the sense of property, in Acts 4:34; 5:3, 8; 28:7, RV, “lands” (kjv, “possessions”). See field, ground, A, No. 4, place, possession.
4. agros (άγρός, 68), “a field,” or “piece of ground,” or “the country” as distinct from the town, is translated “lands” in Matt. 19:29; Mark 10:29, 30; Acts 4:37 (cf. No. 3 in v. 31). See country, A, No. 1, farm, field, ground.
B. Adjective.
xeros (ξηρός, 3584), “dry,” “dry land,” Matt. 23:15 (ge, “land,” being understood); Heb. 11:29: see dry.
Note: In Luke 4:26, the RV, “in the land (of)” and kjv, “a city (of),” represent no word in the original, but give the sense of the phrase.
C. Verb.
katerchomai (κατέρχομαι, 2718), “to come down, or go down, descend,” is used of coming to port by ship, in Acts 18:22, “landed”; 21:3 (ditto); 27:5, “came to.” See come, No. 7, GO Note (1).
Notes: (1) In Acts 28:12, rv, katago, “to bring down,” used as a nautical term in the passive voice, is translated “touching” (kjv, “landing”). (2) In Acts 21:3, some mss. have the verb katago, with reference to Cyprus. (3) In Acts 20:13, pezeuo, “to travel by land” or “on foot” (pezos, “on foot”;pous, “a foot”), is translated “to go by land,” rv, kjv, “to go afoot,” and rv marg., “to go on foot.”!
LANE
rhume (ρύμη, 4505) in earlier Greek meant “the force or rush or swing of a moving body” in later times, “a narrow road lane or street”, it is translated “lanes” in Luke 14:21; “streets” in Matt. 6:2; “street” in Acts 9:11; 12:10. See street.! In the Sept., Isa. 15:3.
LANGUAGE
dialektos (διάλεκτος, 1258), primarily “a conversation, discourse” (akin to
dialegomai, “to discourse or discuss”), came to denote “the language or dialect of a country or district”, in the kjv and RV of Acts 2:6 it is translated “language”; in the following the RV retains “language,” for kjv, “tongue,” Acts 1:19; 2:8; 21:40; 22:2; 26:14. See tongue.! In the Sept., Esth. 9:26.!
LANTERN
phanos (φανός, 5322) denotes either “a torch” or “a lantern” (from phaino, “to cause
to shine, to give light”), John 18:3, where it is distinguished from lampas (see lamp, No. 1); it was “a link or torch consisting of strips of resinous wood tied together” (Rutherford). “Torch” would seem to be the meaning.
LARGE
1. megas (μέγας, 3173), “great, large, of physical magnitude,” is translated “large” in Mark 14:15 and Luke 22:12, of the upper room. See great, No. 1.
2. hikanos (ικανός, 2425), of persons, denotes “sufficient, competent, fit”; of things, “sufficient, enough, much, many (so of time)”; it is translated “large” in Matt. 28:12, of money. See able, C No. 2.
3. pelikos (πηλίκος, 4080), how large, is used of letters of the alphabet, characters in writing, Gal. 6:11, “with how large (letters)”; it is said of personal greatness in Heb. 7:4. See great, No. 5.!
lascivious, lasciviousness
aselgeia (άσέλγεια, 766) denotes “excess, licentiousness, absence of restraint, indecency, wantonness”; “lasciviousness” in Mark 7:22, one of the evils that proceed from the heart; in 2 Cor. 12:21, one of the evils of which some in the church at Corinth had been guilty; in Gal. 5:19, classed among the works of the flesh; in Eph. 4:19, among the sins of the unregenerate who are “past feeling”; so in 1 Pet. 4:3; in Jude 4, of that into which the grace of God had been turned by ungodly men; it is translated “wantonness” in Rom. 13:13, one of the sins against which believers are warned; in 2 Pet. 2:2, according to the best mss., “lascivious (doings),” RV (the kjv “pernicious ways” follows those texts which have apoleiais); in v. 7, rv, “lascivious (life),” kjv, “filthy (conversation),” of the people of Sodom and Gomorrah; in 2:18, RV, “lasciviousness” (kjv, “wantonness”), practiced by the same persons as mentioned in Jude. The prominent idea is shameless conduct. Some have derived the word from a, negative, and selge, “a city in Pisidia.”
Others, with similar improbability, trace it to a, negative, and selgo, or thelgo, “to charm.” See wantonness.!
LAST
A. Adjective.
eschatos (εσχατος, 2078), “last, utmost, extreme,” is used (a) of place, e.g., Luke 14:9, 10, “lowest;” Acts 1:8 and 13:47, “uttermost part;” (b) of rank, e.g., Mark 9:35; (c) of time, relating either to persons or things, e.g., Matt. 5:26, “the last (farthing),” RV (kjv, “uttermost”); Matt. 20:8, 12, 14; Mark 12:6, 22; 1 Cor. 4:9, of apostles as “last” in the program of a spectacular display; 1 Cor. 15:45, “the last Adam”; Rev. 2:19; of the “last” state of persons, Matt. 12:45, neuter plural, lit., “the last (things)”; so Luke 11:26; 2 Pet. 2:20, rv, “the last state” (kjv, “the latter end”); of Christ as the Eternal One, Rev. 1:17 (in some mss. v. 11); 2:8; 22:13; in eschatological phrases as follows: (a) “the last day,” a comprehensive term including both the time of the resurrection of the redeemed, John 6:39, 40, 44, 54 and 11:24, and the ulterior time of the judgment of the unregenerate, at the Great White Throne, John 12:48; (b) “the last days,” Acts 2:17, a period relative to the supernatural manifestation of the Holy Spirit at Pentecost and the resumption of the divine interpositions in the affairs of the world at the end of the present age, before “the great and notable Day of the Lord,” which will usher in the messianic kingdom; (c) in 2 Tim. 3:1, “the last days” refers to the close of the present age of world conditions; (d) in Jas. 5:3, the phrase “in the last days” (rv) refers both to the period preceding the Roman overthrow of the city and the land in A.D. 70, and to the closing part of the age in consummating acts of gentile persecution including “the time of Jacob’s trouble” (cf. verses 7, 8); (e) in 1 Pet. 1:5, “the last time” refers to the time of the Lord’s second advent; (f) in 1 John 2:18,“the last hour” (rv) and, in Jude 18, “the last time” signify the present age previous to the Second Advent.
Notes: (1) In Heb. 1:2, rv, “at the end of these days” (kjv, “in these last days”), the reference is to the close of the period of the testimony of the prophets under the Law, terminating with the presence of Christ and His redemptive sacrifice and its effects, the perfect tense “hath spoken” indicating the continued effects of the message embodied in the risen Christ; so in 1 Pet. 1:20, RV, “at the end of the times” (kjv, “in these last times”).
B. Adverb.
husteron (ύστερον, 5305), the neuter of the adjective husteros, is used as an adverb signifying “afterwards, later,” see after, No. 5. Cf. the adjective, under later.
Note: In Phil. 4:10 the particle pote, “sometime,” used after ede, “now, already,” to signify “now at length,” is so rendered in the RV, kjv, “(now) at the last.”
LATCHET
himas (ίμάς, 2438) denotes “a thong, strap,” whether for binding prisoners, Acts 22:25, “(the) thongs” (for scourging; see bind, No. 7), or for fastening sandals, Mark 1:7; Luke 3:16; John 1:27. “Among the Orientals everything connected with the feet and shoes is defiled and debasing, and the stooping to unfasten the dusty latchet is the most insignificant in such service” (Mackie, in Hastingsנ Bib. Die.).!
LATE
opse (όψέ, 3796), an adverb of time, besides its meaning “at evening” or “at eventide,” denotes “late in, or on,” Matt. 28:1, rv, “late on (the Sabbath day)” (kjv, “in the end of”); it came also to denote “late after,” which seems to be the meaning here. See EVENING.
Note: In John 11:8, kjv, “nun, now,” is translated “of late” (rv, “but now”).
LATELY
prosphatos (προσφάτώς, 4373) denotes “recently, lately,” from the adjective prosphatos, “new, fresh, recent”; primarily, “newly slain,” Heb. 10:20 (phatos, “slain”), is also found in Acts 18:2.! In the Sept., Deut. 24:5; Ezek. 11:3.!
LATER
husteros (ύστερος, 5306) denotes “later” or “latter” and is used in 1 Tim. 4:1, RV, “in later (times),” kjv, “in (the) latter (times).” Several mss. have it in Matt. 21:31, “the former,” for protos. “the first.”!
LATIN
rhomaisti ('Ρώμαΐστί, 4515), an adverb, “in Latin,” occurs in John 19:20, lit., “in Roman.”!
Note: In Luke 23:38, some mss. have the adjective Rhomaikos, “of Latin,” agreeing with “letters.”
LATTER
opsimos (όψιμος, 3797), akin to opse and opsios (see late), denotes “late,” or
“latter,” and is used of “the latter rain” in Jas. 5:7 (the most authentic mss. omit huetos, “rain”; some have karpos, “fruit”); this rain falls in March and April, just before the harvest, in contrast to the early rain, in October.! In the Sept., Deut. 11:14; Prov. 16:15; Jer. 5:24; Hos. 6:3; Joel 2:23; Zech. 10:1.!
Note: For “latter” (husteros) in the kjv of 1 Tim. 4:1 see later, and for 2 Pet. 2:20 see last.
For LAUD (Rom. 15:11, kjv) see praise, B, No. 1
LAUGH, LAUGH TO SCORN
1. gelao (γελάω, 1070), “to laugh,” is found in Luke 6:21, 25. This signifies loud laughter in contrast to demonstrative weeping.!
2. katagelao (καταγελάω, 2606) denotes “to laugh scornfully at,” more emphatic than
No. 1 (kata, “down,” used intensively, and No. 1), and signifies derisive laughter, Matt. 9:24; Mark 5:40; Luke 8:53.! Cf. ekmukterizo, “to deride.”
Note: The laughter of incredulity, as in Gen. 17:17 and 18:12, is not mentioned in the NT.
LAUGHTER
gelos (γέλως, 1071) denotes “laughter,” Jas. 4:9.! This corresponds to the kind of “laughter” mentioned above (see laugh, No. 1).
LAUNCH
1. anago (άνάγω, 321), “to bring up” (ana, “up,” ago, “to lead”), is used in the middle voice as a nautical term signifying “to put to sea”; it is translated “launch forth” in Luke 8:22; “set sail” in Acts 13:13, RV (kjv, “loosed”); similarly in 16:11; in 18:21, for kjv, “sailed”; similarly in 20:3, 13; in 21:1, RV, “set sail,” (kjv, “launched”), and in v. 2, for kjv, “set forth”; in 27:2 and 4 the RV has the verb “to put to sea,” for kjv “to launch”; in v. 12 for kjv, “depart”; in v. 21, RV, “set sail” (kjv, “loosed”); in 28:10, 11, “sailed” and “set sail” (kjv, “departed”). See bring, depart, lead, loose, ofeer, put, sail, set.
2. epanago (έπανάγω, 1877), “to lead up upon” (epi, “upon,” and No. 1), is used as a
nautical term with ploion, “a ship,” understood, denoting “to put out to sea,” translated in Luke 5:3, put out, RV (kjv, “thrust out”); in v. 4, for kjv, “launch.” For the nonnautical significance “to return,” see Matt. 21:18. See put, return, thrust.! In the Sept., Zech. 4:12, “that communicate with (the golden oil vessels).”
LAW
A. Nouns.
1. nomos (νόμος, 3551), akin to nemo, “to divide out, distribute,” primarily meant “that which is assigned”; hence, “usage, custom,” and then, “law, law as prescribed by custom, or by statute”; the word ethos, “custom,” was retained for unwritten “law,” while nomos became the established name for “law” as decreed by a state and set up as the standard for the administration of justice.
In the NT it is used (a) of “law” in general, e.g., Rom. 2:12, 13, “a law” (RV), expressing a general principle relating to “law”; v. 14, last part; 3:27, “By what manner of law?” i.e., “by what sort of principle (has the glorying been excluded)?”; 4:15 (last part); 5:13, referring to the period between Adam’s trespass and the giving of the Law; 7:1 (1st part, RV marg., “law”); against those graces which constitute the fruit of the Spirit “there is no law,” Gal. 5:23; “the ostensible aim of the law is to restrain the evil tendencies natural to man in his fallen estate, yet in experience law finds itself not merely ineffective, it actually provokes those tendencies to greater activity. The intention of the gift of the Spirit is to constrain the believer to a life in which the natural tendencies shall have no place, and to produce in him their direct contraries. Law, therefore, has nothing to say against the fruit of the Spirit; hence the believer is not only not under law, ver. 18, the law finds no scope in his life, inasmuch as, and in so far as, he is led by the Spirit;”*
(b) of a force or influence impelling to action, Rom. 7:21, 23 (1st part), “a different law,” RV;
(c) of the Mosaic Law, the “law” of Sinai, (1) with the definite article, e.g., Matt.
5:18; John 1:17; Rom. 2:15, 18, 20, 26, 27; 3:19; 4:15; 7:4, 7, 14, 16, 22; 8:3, 4, 7; Gal. 3:10, 12, 19, 21, 24; 5:3; Eph. 2:15; Phil. 3:6; 1 Tim. 1:8; Heb. 7:19; Jas. 2:9; (2) without the article, thus stressing the Mosaic Law in its quality as “law,” e.g., Rom. 2:14 (1st part); 5:20; 7:9, where the stress in the quality lies in this, that “the commandment which was unto (i.e., which he thought would be a means of) life,” he found to be “unto (i.e., to have the effect of revealing his actual state of) death”; 10:4; 1 Cor. 9:20; Gal. 2:16, 19, 21; 3:2, 5, 10 (1st part), 11, 18, 23; 4:4, 5, 21 (1st part); 5:4, 18; 6:13; Phil. 3:5, 9; Heb. 7:16; 9:19; Jas. 2:11; 4:11; (in regard to the statement in Gal. 2:16, that “a man is not justified by the works of the Law,” the absence of the article before nomos indicates the assertion of a principle, “by obedience to law,” but evidently the Mosaic Law is in view. Here the apostle is maintaining that submission to circumcision entails the obligation to do the whole “Law.” Circumcision belongs to the ceremonial part of the “Law,” but, while the Mosaic Law is actually divisible into the ceremonial and the moral, no such distinction is made or even assumed in Scripture. The statement maintains the freedom of the believer from the “law” of Moses in its totality as a means of justification);
(d) by metonymy, of the books which contain the “law,” (1) of the Pentateuch, e.g., Matt. 5:17; 12:5; Luke 16:16; 24:44; John 1:45; Rom. 3:21; Gal. 3:10; (2) of the Psalms, John 10:34; 15:25; of the Psalms, Isaiah, Ezekiel and Daniel, 12:34, the Psalms and Isaiah, Rom. 3:19 (with vv. 10-18); Isaiah, 1 Cor. 14:21; from all this it may be inferred that “the law” in the most comprehensive sense was an alternative title to “The Scriptures.”
The following phrases specify “laws” of various kinds; (a) “the law of Christ,” Gal. 6:2, i.e., either given by Him (as in the Sermon on the Mount and in John 13:14, 15;
15:4), or the “law” or principle by which Christ Himself lived (Matt. 20:28; John 13:1); these are not actual alternatives, for the “law” imposed by Christ was always that by which He Himself lived in the “days of His flesh.” He confirmed the “Law” as being of divine authority (cf. Matt. 5:18); yet He presented a higher standard of life than perfunctory obedience to the current legal rendering of the “Law,” a standard which, without annulling the “Law,” He embodied in His own character and life (see, e.g., Matt. 5:21-48; this breach with legalism is especially seen in regard to the ritual or ceremonial part of the “Law” in its wide scope); He showed Himself superior to all human interpretations of it; (b) “a law of faith,” Rom. 3:27, i.e., a principle which demands only faith on man’s part; (c) “the law of my mind,” Rom. 7:23, that principle which governs the new nature in virtue of the new birth; (d) “the law of sin,” Rom. 7:23, the principle by which sin exerts its influence and power despite the desire to do what is right; “of sin and death,” 8:2, death being the effect; (e) “the law of liberty,” Jas. 1:25; 2:12, a term comprehensive of all the Scriptures, not a “law” of compulsion enforced from without, but meeting with ready obedience through the desire and delight of the renewed being who is subject to it; into it he looks, and in its teaching he delights; he is “under law (ennomos, “in law,” implying union and subjection) to Christ,” 1 Cor. 9:21; cf, e.g., Ps. 119:32, 45, 97; 2 Cor. 3:17; (f) “the royal law,” Jas. 2:8, i.e., the “law” of love, royal in the majesty of its power, the “law” upon which all others hang, Matt. 22:34-40; Rom. 13:8; Gal. 5:14; (g) “the law of the Spirit of life,” Rom. 8:2, i.e., the animating principle by which the Holy Spirit acts as the imparter of life (cf. John 6:63); (h) “a law of righteousness,” Rom. 9:31, i.e., a general principle presenting righteousness as the object and outcome of keeping a “law,” particularly the “Law” of Moses (cf. Gal. 3:21); (i) “the law of a carnal commandment,” Heb. 7:16, i.e., the “law” respecting the Aaronic priesthood, which appointed men conditioned by the circumstances and limitations of the flesh. In the Epistle to the Hebrews the “Law” is treated of especially in regard to the contrast between the Priesthood of Christ and that established under the “law” of Moses, and in regard to access to God and to worship. In these respects the “Law” “made nothing perfect,” 7:19. There was “a disannulling of a foregoing commandment ... and a bringing in of a better hope.” This is established under the “new Covenant,” a covenant instituted on the basis of “better promises,” 8:6.
Notes: (1) In Gal. 5:3, the statement that to receive circumcision constitutes a man a debtor to do “the whole Law,” views the “Law” as made up of separate commands, each essential to the whole, and predicates the unity of the “Law”; in v. 14, the statement that “the whole law” is fulfilled in the one commandment concerning love, views the separate commandments as combined to make a complete “law.” (2) In Rom. 8:3, “what the law could not do,” is lit., “the inability (adunaton, the neuter of the adjective adunatos, ‘unable,’ used as a noun) of the Law”; this may mean either “the weakness of the Law” or “that which was impossible for the Law”; the latter is preferable; the significance is the same in effect; the “Law” could neither give freedom from condemnation nor impart life.
(3) For the difference between the teaching of Paul and that of James in regard to the “Law,” see under justification. (4) For Acts 19:38, kjv, “the law is open” (rv,
“courts,” etc.) see court, No. 1. (5) For nomodidaskaloi, “doctors of the law”, Luke 5:17, singular in Acts 5:34, “teachers of the law,” 1 Tim. 1:7, see doctor.
2. nomothesia (νομοθεσία, 3548) denotes “legislation, lawgiving” (No. 1, and
tithemi, “to place, to put”), Rom. 9:4, “(the) giving of the law.” cf. B, No 1.!
B. Verbs.
1. nomotheteo (νομοθετέω, 3549), (a) used intransitively, signifies “to make laws” (cf. A, No. 2, above); in the passive voice, “to be furnished with laws,” Heb. 7:11, “received the law,” lit., “was furnished with (the) law”; (b) used transitively, it signifies “to ordain by law, to enact”; in the passive voice, Heb. 8:6. See enact.!
2. krino (κρίνω, 2919), “to esteem, judge,” etc., signifies “to go to law,” and is so used in the middle voice in Matt. 5:40, rv, “go to law” (kjv, “sue ... at the law”); 1 Cor. 6:1, 6. See esteem.
Note: In 1 Cor. 6:7, the kjv, “go to law,” is a rendering of the phrase echo krimata, “to have lawsuits,” as in the rv.
3. paranomeo (παρανομέώ, 3891), “to transgress law” (para, “contrary to,” and
nomos), is used in the present participle in Acts 23:3, and translated “contrary to the law,” lit., “transgressing the law.”!
C. Adjectives.
1. nomikos (νομικός, 3544) denotes “relating to law”; in Titus 3:9 it is translated “about the law,” describing “fightings” (kjv, “strivings”); see lawyer.
2. ennomos (εννομος, 1772), (a) “lawful, legal,” lit., “in law” (en, “in,” and nomos), or strictly, “what is within the range of law,” is translated “lawful” in Acts 19:39, kjv (rv, “regular”), of the legal tribunals in Ephesus; (b) “under law” (rv), in relation to
Christ, 1 Cor. 9:21, where it is contrasted with anomos (see No. 3 below); the word as used by the apostle suggests not merely the condition of being under “law,” but the intimacy of a relation established in the loyalty of a will devoted to his Master. See LAWFUL.
3. anomos (άνομος, 459) signifies “without law” (a, negative) and has this meaning in 1 Cor. 9:21 (four times). See lawless, transgressor, unlawful, wicked.
D. Adverb.
anomos (άνόμώς, 460), “without law” (the adverbial form of C, No. 3), is used in Rom. 2:12 (twice), where “(have sinned) without law” means in the absence of some specifically revealed “law,” like the “law” of Sinai; “(shall perish) without law” predicates that the absence of such a “law” will not prevent their doom; the “law” of conscience is not in view here. The succeeding phrase “under law” is lit., “in law,” not
the same as the adjective ennomos (C, No. 2), but two distinct words.!
LAWFUL, LAWFULLY
A. Verb.
exesti (εξεστι, 1832), an impersonal verb, signifying “it is permitted, it is lawful” (or interrogatively, “is it lawful?”), occurs most frequently in the synoptic Gospels and the Acts; elsewhere in John 5:10; 18:31; 1 Cor. 6:12; 10:23; 2 Cor. 12:4; in Acts 2:29, it is rendered “let me (speak),” lit., “it being permitted”; in the kjv of 8:37, “thou mayest,” lit., “it is permitted;” 16:21; in 21:37, “may I,” lit., “is it permitted?” See let, may.
Note: For ennomos, see C, No. 2, (under law).
B. Adverb.
nomimos (νομίμώς, 3545), “lawfully,” is used in 1 Tim. 1:8, “the Law is good, if a man use it lawfully,” i.e., agreeably to its design; the meaning here is that, while no one can be justified or obtain eternal life through its instrumentality, the believer is to have it in his heart and to fulfill its requirements; walking “not after the flesh but after the spirit,” Rom. 8:4, he will “use it lawfully.” In 2 Tim. 2:5 it is used of contending in the games and adhering to the rules.!
LAWGIVER
nomothetes (νομοθέτης, 3550), “a lawgiver” (see law, A, No. 2, and B, No. 1), occurs in Jas. 4:12, of God, as the sole “Lawgiver”; therefore, to criticize the Law is to presume to take His place, with the presumption of enacting a better law.!
lawless, lawlessness
A. Adjective.
anomos (άνομος, 459), “without law,” also denotes “lawless,” and is so rendered in the RV of Acts 2:23, “lawless (men),” marg., “(men) without the law,” kjv, “wicked (hands);” 2 Thess. 2:8, “the lawless one” (kjv, “that wicked”), of the man of sin (2Th 2:4]; in 2 Pet. 2:8, of deeds (kjv, “unlawful”), where the thought is not simply that of doing what is unlawful, but of flagrant defiance of the known will of God. See law, C, No. 3.
B. Noun.
anomia (άνομία, 458), “lawlessness,” akin to A, is most frequently translated “iniquity;” in 2 Thess. 2:7, RV, “lawlessness” (kjv, “iniquity”); “the mystery of lawlessness” is not recognized by the world, for it does not consist merely in confusion and disorder (see A); the display of “lawlessness” by the “lawless” one (v. 8) will be the effect of the attempt by the powers of darkness to overthrow the divine government. In 1 John 3:4, the RV adheres to the real meaning of the word, “every one that doeth sin (a practice, not the committal of an act) doeth also lawlessness: and sin is lawlessness.” This definition of sin sets forth its essential character as the rejection of the law, or will, of God and the substitution of the will of self. See iniquity and synonymous words.
LAWYER
nomikos (νομικός, 3544), an adjective, “learned in the law” (see Titus 3:9, under LAW, C, No. 1), is used as a noun, “a lawyer,” Matt. 22:35; Luke 7:30; 10:25; 11:45, 46, 52 (v. 53 in some mss.); 14:3; Titus 3:13, where Zenas is so named. As there is no evidence that he was one skilled in Roman jurisprudence, the term may be regarded in the usual NT sense as applying to one skilled in the Mosaic Law.!
The usual name for a scribe is grammateus, a man of letters; for a doctor of the law, nomodidaskalos (see doctor), “A comparison of Luke 5:17 with v. 21 and Mark 2:6 and Matt. 9:3 shows that the three terms were used synonymously, and did not denote three distinct classes. The scribes were originally simply men of letters, students of Scripture, and the name first given to them contains in itself no reference to the law; in course of time, however, they devoted themselves mainly, though by no means exclusively, to the study of the law. They became jurists rather than theologians, and received names which of themselves called attention to that fact. Some would doubtless devote themselves more to one branch of activity than to another; but a ‘lawyer’ might also be a ‘doctor,’ and the case of Gamaliel shows that a ‘doctor’ might also be a member of the Sanhedrin, Acts 5:34” (Eaton, in Hastingsנ Bib. Dic.).
LAY
1. tithemi (τίθημι, 5087), “to put, place, set,” frequently signifies “to lay,” and is used of (a) “laying” a corpse in a tomb, Matt. 27:60; Mark 6:29; 15:47; 16:6; Luke 23:53, 55; John 11:34; 19:41, 42; 20:2, 13, 15; Acts 7:16; 13:29; Rev. 11:9, RV, “to be laid” (kjv, “to be put”); in an upper chamber, Acts 9:37; (b) “laying” the sick in a place, Mark 6:56; Luke 5:18; Acts 3:2; 5:15; (c) “laying” money at the apostles’ feet, Acts 4:35, 37; 5:2; (d) Christ’s “laying” His hands upon children, Mark 10:16, RV, “laying” (kjv, “put”); upon John, Rev. 1:17 (in the best mss.); (e) “laying” down one’s life, (1) of Christ, John 10:11, RV, “layeth down” (kjv, “giveth”); vv. 17, 18 (twice); 1 John 3:16; (2) of Peter for Christ’s sake, John 13:37, 38; (3) of Christ’s followers, on behalf of others, 1 John 3:16; (4) of anyone, for his friends, John 15:13; (f) “laying” up sayings in one’s heart, Luke 1:66 (middle voice, in the sense of “for themselves”); in 9:44, of letting Christ’s words “sink” (middle voice, in the sense of “for oneself”; kjv, “sink down”) into the ears; (g) “laying” a foundation (1) literally, Luke 6:48; 14:29; (2) metaphorically, of Christ in relation to an assembly, 1 Cor. 3:10, 11; (h) in “laying” Christ as a “stone of stumbling” for Israel, Rom. 9:33; (i) Christ’s “laying” aside His garments, John 13:4; (j) Christians, in “laying” money in store for the help of the needy, 1 Cor. 16:2 (lit., “let him put”); (k) “depositing” money, Luke 19:21, 22. See appoint.
2. katatithemi (κατατίθήμι, 2698), “to lay down” (kata), is used in Mark 15:46 of the act of Joseph of Arimathaea in “laying” Christ’s body in the tomb (some mss. have No. 1 here). See do, Note (4), shew.
3. ballo (βάλλω, 906), “to cast, throw, place, put,” is used in the passive voice signifying “to be laid,” e.g., Mark 7:30; Luke 16:20; for Matt. 8:14, RV, “lying” (kjv, “laid”) and 9:2, see lie, No. (3). See cast.
4. epiballo (έπιβάλλω, 1911), “to lay upon,” is used of seizing men, to imprison them, Acts 4:3. See CAST.
5. kataballo (καταβάλλω, 2598), “to cast down” (kata), is used metaphorically in Heb. 6:1, in the middle voice, negatively, “of laying” a foundation of certain doctrines. See cast.
6. klino (κλίνω, 2827), “to make to bend, to bow,” or “to make to lean, to rest,” is used in Matt. 8:20 and Luke 9:58, in the Lord’s statement, “the Son of man hath not where to lay His head”; it is significant that this verb is used in John 19:30 of the Lord’s act at the moment of His death in placing His head into a position of rest, not a helpless drooping of the head as in all other cases of crucifixion. He reversed the natural order, by first reclining His head (indicative of His submission to His Father’s will), and then “giving up His spirit.” The rest He found not on earth in contrast to His creatures the foxes and birds, He found in this consummating act on the cross. See bow.
7. anaklino (άνακλίνω, 347), “to lay down, make to recline” (in the passive voice,
“to lie back, recline”), is used in Luke 2:7, of the act of the Virgin Mary in “laying” her Child in a manger. See sit.
8. apotithemi (άποτίθήμι, 659), “to put off from oneself” (apo, “from,” and No. 1), always in the middle voice in the NT, is used metaphorically in Heb. 12:1, “laying aside (every weight);” in Jas. 1:21, kjv, “lay apart,” RV, “putting away”; in Acts 7:58 of “laying” down garments, after taking them off, for the purpose of stoning Stephen. See CAST, PUT.
9. hupotithemi (ύποτίθήμι, 5294), “to place under, lay down” (hupo, “under,” and No. 1), is used metaphorically in Rom. 16:4, of risking one’s life, “laid down” (their own necks). In the middle voice in 1 Tim. 4:6 it is used of “putting” persons in mind, RV, (kjv, “in remembrance”). See remembrance.!
10. epitithemi (έπιτίθήμι, 2007), “to add to, lay upon,” etc., is used of “laying” hands on the sick, for healing, Matt. 9:18; 19:13, RV, “lay” (kjv, “put”); 19:15; Mark 5:23; 6:5; 7:32; 8:23, RV, “laid” (kjv, “put”); so in v. 25; 16:18; Luke 4:40; 13:13; Acts 6:6; 8:17, 19; 9:12 and 17, RV, “laying” (kjv, “putting”); 13:3; 19:6; 28:8; in some mss. in Rev. 1:17, see No. 1, (d); of “laying” hands on a person by way of public recognition, 1 Tim. 5:22; of a shepherd’s “laying” a sheep on his shoulders, Luke 15:5; of laying” the cross on Christ’s shoulders, Luke 23:26; of “laying” on stripes, Acts 16:23; wood on a fire, 28:3; metaphorically, of “laying” burden’s on men’s shoulders, Matt. 23:4; similarly of “giving” injunctions, Acts 15:28 (cf. “put ... upon” in v. 10). See lade, put, set, SURNAME, WOUND.
11. anatithemi (άνατίθεμαι, 394), “to put up or before” (ana), is used in the middle voice of “laying” a case before an authority, Acts 25:14, rv, “laid before,” for kjv, “declared unto”; of “setting forth” a matter for consideration, Gal. 2:2, RV, “laid before (them the gospel),” for kjv, “communicated unto.” See communicate, declare.!
12. prostithem (προστίθημι, 4369), “to put to, add,” is used in the passive voice in Acts 13:36, “was laid” (unto his fathers), of the burial of David. See add, No. 2.
13. ekteino (έκτείνω, 1614), “to stretch out or forth,” especially of the hand, is used of “laying” out anchors from a vessel, in Acts 27:30, RV, “lay out” (kjv, “cast ... out”). See cast, Notes, stretch.
14. keimai (κείμαι, 2749), “to be laid, to lie,” is used as the passive voice of tithemi, “to put,” and is translated by some part of the verb “to be laid” in Matt. 3:10 and Luke 3:9, of an axe; Luke 12:19, of goods; John 21:9, where the verb has been omitted from the translation, after the words “a fire of coals” (for epikeimai, of the fish, see No. 15); 1 Cor. 3:11, of Christ, as a foundation. See appoint, lie, made (be), set.
Notes: (1) In Luke 23:53, the RV has “had lain” (intransitive: see lie), for kjv, “was laid.” (2) In Luke 24:12, some mss. have the verb, with reference to the linen cloths (the clause is absent in the best mss.); the translation should be “lying,” not as kjv, “laid.” (3) In John 11:41, the verb is not found in the best mss.
15. epikeimai (έπίκειμαι, 1945), “to be placed, to lie on” (epi, “upon,” and No. 14), is translated by the verb “to be laid upon,” in John 21:9, of a fish; in 1 Cor. 9:16, of necessity. See imposed, instant, lie, press.
16. apokeimai (άπόκειμαι, 606), “to be laid away, or up,” is used of money in a napkin, Luke 19:20; metaphorically, of a hope, Col. 1:5; the crown of righteousness, 2 Tim. 4:8. In Heb. 9:27, said of physical death, it is translated “it is appointed” (RV marg., “laid up”). See appoint.!
17. thesaurizo (θησαυρίζω, 2343), “to lay up, store up” (akin to thesauros, “a treasury, a storehouse, a treasure”), is used of “laying” up treasures, on earth, Matt. 6:19; in Heaven, v. 20; in the last days, Jas. 5:3, RV, “ye have laid up your treasure” (kjv, “ye have heaped treasure together”); in Luke 12:21, “that layeth up treasure (for himself)”; in 1 Cor. 16:2, of money for needy ones (here the present participle is translated “in store,” lit. “treasuring” or “storing,” the “laying by” translating the preceding verb tithemi, see No. 1); in 2 Cor. 12:14, negatively, of children for parents; metaphorically, of “laying” up wrath, Rom. 2:5, “treasurest up.” In 2 Pet. 3:7 the passive voice is used of the heavens and earth as “stored up” for fire, rv (marg., “stored” with fire), kjv, “kept in store.” See STORE, TREASURE.!
18. trachelizo (τραχηλίζω, 5136), “to seize and twist the neck” (from trachelos, “the throat”), was used of wrestlers, in the sense of taking by the throat. The word is found in Heb. 4:13, “laid open,” rv (kjv, “opened”). The literal sense of the word seems to be “with the head thrown back and the throat exposed.” Various suggestions have been made as to the precise significance of the word in this passage. Some have considered that the metaphor is from the manner of treating victims about to be sacrificed. Little help, however, can be derived from these considerations. The context serves to explain the meaning and the RV rendering is satisfactory.!
Notes: (1) In Acts 25:7, kjv,phero, “to bear, bring,” is rendered “laid ...
(complaints),” rv, “bringing ... (charges).” (2) In Mark 7:8, kjv, aphiemi, “to leave,” is
translated “laying aside” (rv, “ye leave”). (3) For epilambano, “to lay hold,” see hold, No. 7.
For LAY WAIT see lie in wait
For LAYING (Acts 9:24) see plot
LAY WASTE
lumainomai (λυμαίνομαι, 3075), “to maltreat, to outrage” (from lume, “a brutal outrage”), is translated “laid waste” (the church), in Acts 8:3, rv (kjv, “made havoc of”).!
LAYING ON
epithesis (έπίθεσις, 1936), “a laying on” (epi, “on,” tithemi, “to put”), is used in the NT (a) of the “laying” on of hands by the apostles accompanied by the impartation of the Holy Spirit in outward demonstration, in the cases of those in Samaria who had believed, Acts 8:18; such supernatural manifestations were signs especially intended to give witness to jews as to the facts of Christ and the faith, they were thus temporary; there is no record of their continuance after the time and circumstances narrated in Acts 19 (in v. 6 of which the corresponding verb epitithemi is used; see below), nor was the gift delegated by the apostles to others (see lay, Nos. 1 and 10); (b) of the similar act by the elders of a church on occasions when a member of a church was set apart for a particular work, having given evidence of qualifications necessary for it, as in the case of Timothy, 1 Tim. 4:14; of the impartation of a spiritual gift through the laying on of the hands of the apostle Paul, 2 Tim. 1:6, rv, “laying” (kjv, “putting”); cf. the verb epitithemi in Acts 6:6, on the appointment of the seven, and in the case of Barnabas and Saul, 13:3, also in 19:6,
(c) in Heb. 6:2, the doctrine of the “laying” on of hands refers to the act enjoined upon an Israelite in connection, e.g., with the peace offerings, Lev. 3:2, 8, 13; 4:29, 33; upon the priests in connection with the sin offering, 4:4; 16:21; upon the elders, 4:15; upon a ruler, 4:24.!
The principle underlying the act was that of identification on the part of him who did it with the animal or person upon whom the hands were laid. In the Sept., 2 Chron. 25:27; Ezek. 23:11.!
Note: For the “laying” of Christ’s hands on the sick, see lay, No. 10.
LEAD, LED
1. ago (αγώ, 71), “to bear, bring, carry, lead,” is translated by the verb “to lead,” e.g., in Mark 13:11; Luke 4:1; 4:9, rv; 4:29; 22:54; 23:1, kjv only; 23:32; John 18:28 (present tense, RV), Acts 8:32; metaphorically in Rom. 2:4, of the goodness of God; 8:14 and Gal. 5:18, of the Spirit of God; 1 Cor. 12:2, of the powers of darkness instigating to idolatry; 2 Tim. 3:6, of divers lusts (in some mss., aichmaloteuo). In Luke 24:21 ago is used of the passing (or spending) of a day, and translated “it is (now the third day)”; here the verb is probably to be taken impersonally, according to idiomatic usage, in the sense “there is passing the third day.” See bring, No. 10, keep, Note (2).
2. anago (άνάγώ, 321), “to lead up” (ana, “up”), is used of Christ in being “led” up by the Spirit into the wilderness, Matt. 4:1; Luke 4:5 (kjv, “taking up”); by the elders of the people into their council, Luke 22:66, “led away.” See bring, No. 11.
3. apago (άπάγώ, 520), “to lead away” (apo, “away”), is used of a way “leading” to destruction, Matt. 7:13, to life, v. 14; of those who “led” Christ away from Gethsemane, Mark 14:44; in some mss., John 18:13, to Annas (the best mss. have No. 1 here); to Caiaphas, Matt. 26:57; Mark 14:53; to Pilate, Matt. 27:2; to the Praetorium, Mark 15:16; to crucifixion, Matt. 27:31; Luke 23:26; in some mss. John 19:16; of “leading” an animal away to watering, Luke 13:15; of being “led” away to idolatry, 1 Cor. 12:2, RV, “led away” (kjv, “carried away”). Some mss. have it in Acts 24:7 (kjv, “took away”). It is translated “bring” in 23:17. In 12:19 it signifies “to put to death.” See bring, No. 12, death, C, No. 3.!
4. periago (περιάγώ, 4013), used transitively, denotes “to lead about,” 1 Cor. 9:5. For the intransitive use, see GO, No. 9.
5. phero (φέρώ, 5342), “to bear, carry,” is used metaphorically of a gate, as “leading” to a city, Acts 12:10. See bring, No. 1.
6. hodegeo (οδηγέώ, 3594), “to lead the way”: see guide, B, No. 1.
7. eisago (εισάγώ, 1521), “to bring into,” is translated “to be led into” in Acts 21:37, kjv (rv, “to be brought into”). See bring, A, No. 13.
8. sunapago (συναπάγώ, 4879), always in the passive voice, “to be carried or led away with,” is translated “being led away with” in 2 Pet. 3:17, kjv (rv, “being carried away with”). See carry.
9. exago (έξάγώ, 1806), “to lead out,” is rendered by the verb “to lead, out or forth,”
in Mark 15:20 (in some mss. in 8:23, the best have ekphero, “to bring out)”; Luke 24:50; John 10:3; Acts 7:36, 40 (kjv “brought”), and 13:17, rv; Acts 21:38; Heb. 8:9. See bring, No. 14.
10. anaphero (άναφέρώ, 399), “to carry or lead up,” is translated “leadeth ... up” in the kjv of Mark 9:2 (rv “bringeth ... up”). See bring, No. 2.
11. eisphero (εισφέρώ, 1533), “to bring in, or into,” is translated “lead (us not) into,” in Matt. 6:13 and Luke 11:4 (rv, “bring ... into”), of temptation. See bring, No. 4.
12. planao (πλανάώ, 4105), “to lead astray” (akin to plane, “a wandering”), is translated “lead ... astray,” metaphorically, in Matt. 24:4, 5, 11 and Mark 13:5, 6 (kjv, “deceive”).
13. apoplanao (άποπλανάω, 635), “to cause to go astray” (apo, “away from,” and No. 12), is used metaphorically of “leading into error,” Mark 13:22, RV, “lead astray” (kjv, “seduce”); passive voice in 1 Tim. 6:10 (kjv, “erred”).!
Notes: (1) In Rev. 13:10, some mss. have sunago, “to bring together,” translated
“leadeth (into captivity),” kjv and rv marg. (rv text, “is for”). (2) For the verb diago, “to
lead a life,” 1 Tim. 2:2, see live, No. 7. (3) For thriambeuo, to “lead in triumph,” 2 Cor. 2:14, rv, see triumph. (4) See also hand (lead by the).
For LEADERS (Matt. 15:14) see guide
LEAF
phullon (φύλλον, 5444), “a leaf” (originally phulion, Lat., folium, Eng., “folio,” “foliaceous,” “foliage,” “foliate,” “folious,” etc.), is found in Matt. 21:19; 24:32; Mark 11:13 (twice); 13:28; Rev. 22:2.!
LEAN
1. anakeimai (άνακεϊμαι, 345), “to be laid up, to lie,” is used of reclining at table, and translated “leaning (on Jesus’ bosom)” in the kjv of John 13:23, RV, “reclining” (for v. 25 see No. 2). In v. 28, it is translated “at the table,” lit., “of (those) reclining.” See GUEST, RECLINE, SIT, TABLE (AT THE).
2. anapipto (άναπίπτω, 377), lit., “to fall back” (ana, “back,” pipto, “to fall”), is used of reclining at a repast and translated “leaning back, (as he was, on Jesus’ breast)” in John 13:25, RV (the kjv follows the mss. which have epipipto, and renders it “lying”); in 21:20, “leaned back,” the apostle’s reminder of the same event in his experience. See sit.
LEAP
1. hallomai (αλλομαι, 242), “to leap” (akin to halma, “a leap”), is used (a) metaphorically, of the “springing” up of water, John 4:14; (b) literally, of the “leaping” of healed cripples, Acts 3:8 (2nd part); 14:10.!
2. skirtao (σκιρτάω, 4640), “to leap,” is found in Luke 1:41, 44 and 6:23, there translated “leap for joy”; in 1:44 the words “for joy” are expressed separately.!
3. exallomai (έξάλλομαι, 1814), “to leap up” (lit., “out,” ek, and No. 1), is said in Acts 3:8 (1st part) of the cripple healed by Peter (cf. No. 1, above).!
4. ephallomai (έφάλλομαι, 2177), “to leap upon” (epi, “upon,” and No. 1), is said of the demoniac in Acts 19:16.!
LEARN, LEARNED (be)
1. manthano (μανθάνω, 3129) denotes (a) “to learn” (akin to mathetes, “a disciple”), “to increase one’s knowledge,” or “be increased in knowledge,” frequently “to learn by inquiry, or observation,” e.g., Matt. 9:13; 11:29; 24:32; Mark 13:28; John 7:15; Rom. 16:17; 1 Cor. 4:6; 14:35; Phil. 4:9; 2 Tim. 3:14; Rev. 14:3; said of “learning” Christ, Eph. 4:20, not simply the doctrine of Christ, but Christ Himself, a process not merely of getting to know the person but of so applying the knowledge as to walk differently from the rest of the Gentiles; (b) “to ascertain,” Acts 23:27, rv, “learned” (kjv, “understood”); Gal. 3:2, “This only would I learn from you,” perhaps with a tinge of irony in the enquiry, the answer to which would settle the question of the validity of the new Judaistic gospel they were receiving; (c) “to learn by use and practice, to acquire the habit of, be accustomed to,” e.g., Phil. 4:11; 1 Tim. 5:4, 13; Titus 3:14; Heb. 5:8. See understand.
2. ginosko (γινώσκω, 1097), “to know by observation and experience,” is translated “to learn,” in the RV of Mark 15:45; John 12:9. See allow
3. akriboo (άκριβόω, 198), “to learn carefully,” is so translated in Matt. 2:7, 16, rv (kjv, “diligently enquired”).!
4. mueo (μυέω, 3453), “to initiate into mysteries,” is translated “I have learned the secret” (passive voice, perfect tense) in Phil. 4:12, RV (kjv, “I am instructed”). See instruct.!
Note: Paideuo, “to teach, instruct, train,” is translated “instructed” in Acts 7:22, rv (kjv, “learned”); in 1 Tim. 1:20, “(that) they might be taught,” kjv, “(that) they may learn.”
LEARNING (Noun)
1. gramma (γράμμα, 1121), “a letter,” is used in the plural in Acts 26:24, with the meaning “learning”: “(thy much) learning (doth turn thee to madness),” RV, possibly an allusion to the Jewish Scriptures, to which the apostle had been appealing; in John 7:15, “(How knoweth this Man) letters” (kjv marg., “learning”), the succeeding phrase “not having learned” is illustrated in the papyri, where it indicates inability to write. See bill.
2. didaskalia (διδασκαλία, 1319), “teaching, instruction” (akin to didasko, “to teach”), is translated “learning” in Rom. 15:4. See doctrine.
LEAST
1. elachistos (έλάχιστος, 1646), “least,” is a superlative degree formed from the word elachus, “little,” the place of which was taken by mikros (the comparative degree being elasson, “less”); it is used of (a) size, Jas. 3:4; (b) amount; of the management of affairs, Luke 16:10 (twice), 19:17, “very little”; (c) importance, 1 Cor. 6:2, “smallest (matters)”;
(d) authority: of commandments, Matt. 5:19; (e) estimation, as to persons, Matt. 5:19 (2nd part); 25:40, 45; 1 Cor. 15:9; as to a town, Matt. 2:6; as to activities or operations, Luke 12:26; 1 Cor. 4:3, “a very small thing.”!
2. elachistoteros (έλαχιστότερος, 1647), a comparative degree formed from No. 1, is used in Eph. 3:8, “less than the least.”!
3. mikros (μικρός, 3398), “small, little,” is translated “the least” in Acts 8:10 and Heb. 8:11, with reference to rank or influence. See little, A, No. 1.
4. mikroteros (μικρός, 3398), the comparative of No. 3, is used of (a) size, Matt. 13:32, kjv, “the least,” RV, “less;” Mark 4:31 [cf. No. 1 (a)]; (b) estimation, Matt. 11:11 and Luke 7:28, kjv, “least,” RV, “but little,” marg., “lesser” (in the kingdom of heaven), those in the kingdom itself being less than John the Baptist [cf. No. 1 (e)]; Luke 9:48. See less.!
Notes: (1) In 1 Cor. 6:4, kjv, exoutheneo, in the passive voice, “to be of no account,” is translated “is least esteemed” (rv, “are of no account”); see account. (2) In Luke
19:42, the adverbial phrase kai ge, “at least,” is found in some mss.; the rv follows those in which it is absent. (3) In 1 Cor. 9:2, kjv, the phrase alla ge is rendered “doubtless;” rv, “at least.” (4) In Acts 5:15, the phrase k>an (for kai ean, “even if”) denotes “at the least.”
LEATHER, LEATHERN
dermatinos (δερμάτινος, 1193) denotes “of skin, leather” (from derma, “skin, hide of
beasts,” akin to dero, “to flay”; whence Eng., “derm,” “dermal,” “dermatology”); it is translated “leather” in Matt. 3:4, of John the Baptist’s girdle; in Mark 1:6, RV (kjv, “of a skin”). See skin.!
LEAVE, LEFT
(a) In the sense of leaving, abandoning forsaking.
1. aphiemi (άφίημι, 863), apo, “from,” and hiemi, “to send,” has three chief meanings, (a) “to send forth, let go, forgive”; (b) “to let, suffer, permit”; (c) “to leave, leave alone, forsake, neglect.” It is translated by the verb “to leave” (c), in Matt. 4:11; 4:20, 22, and parallel passages; 5:24; 8:15, and parallel passages; 8:22, rv, “leave (the dead),” kjv, “let,” and the parallel passage; 13:36, rv, “left (the multitude),” kjv, “sent ... away”; 18:12; 19:27, and parallel passages, rv, “we have left” (kjv, “we have forsaken”), so v. 29; 22:22, 25; 23:23, RV, “have left undone” (kjv, “have omitted,” in the 1st part, “leave undone” in the second); 23:38, and the parallel passage; 24:2, 40, 41, and parallel passages; 26:56, rv, “left”; Mark 1:18, “left”; 1:31; 7:8, rv, “ye leave”; 8:13; 10:28, 29; 12:12, 19-22; 13:34; Luke 10:30; 11:42 (in some mss.); Luke 12:39, RV “have left,” kjv “have suffered” (No. 9 in Matt. 24:43); John 4:3, 28, 52; 8:29; 10:12; 14:18, 27; 16:28, 32; Rom. 1:27; 1 Cor. 7:11, RV, “leave” (kjv “put away”); 7:13 (kjv and RV); Heb. 2:8; 6:1; Rev. 2:4. See forgive.
2. aniemi (άνίημι, 447), ana, “back” and hiemi, “to send,” denotes “to let go, loosen, forbear”; it is translated “I will (never) leave (thee)” in Heb. 13:5. See forbear.
3. kataleipo (καταλείπω, 2641), “to leave behind” (kata, “down,” leipo, “to leave”), is everywhere rendered by the verb “to leave” except in the following: the kjv of Rom. 11:4, “I have reserved” (RV, “I have left”); Heb. 11:27, “he forsook”; 2 Pet. 2:15, kjv, “have forsaken,” rv, “forsaking.” See forsake, reserve.
4. apoleipo (άπολείπω, 620), “to leave behind” (apo, “from”), is used (a) in the active voice, of “leaving” behind a cloak, 2 Tim. 4:3; a person, 2 Tim. 4:20; of “abandoning” a principality (by angels), Jude 6, RV; (b) in the passive voice, “to be reserved, to remain,” Heb. 4:6, 9; 10:26. See remain, No. 3.! In the papyri it is used as a technical term in wills (Moulton and Milligan, Vocab.).
5. enkataleipo (έγκαταλείπω, 1459), lit., “to leave behind in” (en, “in,” and No. 3), signifies (a) “to leave behind,” Rom. 9:29, “a seed”; (b) “to abandon, forsake,” translated by the verb “to leave” in Acts 2:27, 31 (in some mss., No. 3) of the soul of Christ; in the following, by the verb “to forsake,” Matt. 27:46; Mark 15:34; 2 Cor. 4:9; 2 Tim. 4:10, 16; Heb. 1O:25; 13:5 (see No. 2 in the same v.). See forsake.!
6. hupoleipo (ύπολείπω, 5275), “to leave remaining”; lit., “to leave under” (hupo), is used in the passive voice in Rom. 1:13, of a survivor.!
7. perileipo (περιλείπω, 4035), “to leave over,” is used in the passive voice in 1 Thess. 4:15, 17, RV, “that are left” (kjv, “that remain”), lit., “left over,” i.e., the living believers at the Lord’s return. See remain.!
8. pauo (παύω, 3973), “to make to cease,” is used in the middle voice, signifying “to cease, leave off,” and is translated “had left” in Luke 5:4; “left” in Acts 21:32; elsewhere, “to cease.” See cease.
9. eao (έάω, 1439) signifies (a) “to let, permit, suffer,” e.g., Matt. 24:43; (b) “to leave,” Acts 23:32, of “leaving” horsemen; 27:40, of “leaving” anchors in the sea, RV [kjv, “committed (themselves)”]. See commit, suffer.
10. hupolimpano (ύπολιμπάνω, 5277), limpano being a late form for leipo, “to leave,” is used in 1 Pet. 2:21, “leaving (us an example).”!
11. perisseuo (περισσεύω, 4052), “to be over and above” (the number), hence, “to be or remain over,” is translated “was left,” in Matt. 15:37, kjv (rv, “remained over,” as in 14:20; Luke 9:17; John 6:12 and v. 13, where the kjv adds “and above”), of the broken fragments after the feeding of the multitudes. See abound.
Note: The corresponding noun, perisseuma, “that which is over and above,” is used in the plural in Mark 8:8, RV, “(of broken pieces) that remained over,” kjv, “(of the broken meat) that was left,” lit., “of fragments of broken pieces.” See remain.
12. ekballo (έκβάλλω, 1544), “to cast out” (ek, “from,” hallo, “to cast”), “to drive out,” is used in the sense of “rejecting” or “leaving out,” in Rev. 11:2, as to the measuring of the court of the Temple (marg., “cast without”). See cast, No. 5.
(b) In the sense of giving leave.
epitrepo (έπιτρέπω, 2010) lit. denotes “to turn to” (epi, “upon, to,” trepo, “to turn”), and so (a) “to commit, entrust” (not in NT); (b) “to permit, give leave, send,” of Christ’s permission to the unclean spirits to enter the swine, Mark 5:13; in Luke 8:32, RV, “give ... leave,” “gave ... leave” (kjv, “suffer” and “suffered”); in John 19:38, of Pilate’s permission to Joseph to take away the body of the Lord; in Acts 21:39, of Paul’s request to the chief captain to permit him to address the people, rv, “give ... leave” (for kjv, “suffer”); in 21:40, “he had given him leave” (kjv, “... licence”). See let, liberty, LICENCE, PERMIT, SUFFER.
(c) In the sense of taking leave of, bidding farewell to.
1. apotasso (άποτάσσομαι, 657), used in the middle voice in the NT, lit. signifies “to
arrange oneself off” (apo, “from,” tasso, “to arrange”); hence, “to take leave of,” Mark 6:46, rv, “had taken leave of” (kjv, “had sent ... away”); Acts 18:18; 18:21, rv, “taking his leave of” (kjv, “bade ... farewell”); 2 Cor. 2:13; in Luke 9:61 “to bid farewell”; in Luke 14:33 it has its other meaning “renouncing” (kjv, “forsaking”). See farewell, FORSAKE, RENOUNCE.!
2. apaspazomai, “to embrace, salute, take leave of” (apo, “from,” aspazomai, “to salute”), is used in Acts 21:6, kjv, “when we had taken our leave” (rv, “bade ... farewell”). Some mss. have the simple verb aspazomai.!
LEAVEN (Noun and Verb)
A. Noun.
zume (ζύμη, 2219), “leaven, sour dough, in a high state of fermentation,” was used in general in making bread. It required time to fulfill the process. Hence, when food was required at short notice, unleavened cakes were used, e.g., Gen. 18:6; 19:3; Exod. 12:8. The Israelites were forbidden to use “leaven” for seven days at the time of Passover, that they might be reminded that the Lord brought them out of Egypt “in haste,” Deut. 16:3, with Exod. 12:11; the unleavened bread, insipid in taste, reminding them, too, of their afflictions, and of the need of self-judgment, is called “the bread of affliction.” “Leaven” was forbidden in all offerings to the Lord by fire, Lev. 2:11; 6:17. Being bred of corruption and spreading through the mass of that in which it is mixed, and therefore symbolizing the pervasive character of evil, “leaven” was utterly inconsistent in offerings which typified the propitiatory sacrifice of Christ.
In the OT “leaven” is not used in a metaphorical sense. In the NT it is used (a) metaphorically (1) of corrupt doctrine, Matt. 13:33 and Luke 13:21, of error as mixed with the truth (there is no valid reason for regarding the symbol here differently from its application elsewhere in the NT); Matt. 16:6, 11; Mark 8:15 (1st part); Luke 12:1; that the kingdom of heaven is likened to “leaven,” does not mean that the kingdom is “leaven.” The same statement, as made in other parables, shows that it is the whole parable which constitutes the similitude of the kingdom; the history of Christendom confirms the fact that the pure meal of the doctrine of Christ has been adulterated with error; (2) of corrupt practices, Mark 8:15 (2nd part), the reference to the Herodians being especially applied to their irreligion; 1 Cor. 5:7, 8; (b) literally in Matt. 16:12, and in the general statements in 1 Cor. 5:6 and Gal. 5:9, where the implied applications are to corrupt practice and corrupt doctrine respectively.!
B. Verb.
zumoo (ζυμόώ, 2220) signifies “to leaven, to act as leaven,” passive voice in Matt. 13:33 and Luke 13:21; active voice in 1 Cor. 5:6 and Gal. 5:9.!
For LED see lead
LEE
Note: This forms part of the RV rendering of two verbs, (1) hupopleo, “to sail under” (i.e., under the lee of), from hupo, “under,”pleo, “to sail,” Acts 27:4, 7 (kjv, “sailed under”);! (2) hupotrecho, “to run in under” (in navigation), “to run under the lee of” (hupo, and a form hupodramon, used as an aorist participle of the verb), Acts 27:16, rv, “running under the lee of” (kjv, “running under”). See RUN, sail.!
For LEFT (Verb) see leave
LEFT (Adjective)
1. aristeros (άριστερός, 710), is used (a) of the “left” hand, in Matt. 6:3, the word “hand” being understood; in connection with the armor of righteousness, in 2 Cor. 6:7, “(on the right hand and) on the left,” lit., “(of the weapons ... the right and) the left”; (b) in the phrase “on the left,” formed by ex (for ek), “from,” and the genitive plural of this adjective, Mark 10:37 (some mss. have No. 2 here); Luke 23:33.!
2. euonumos (εύώνυμος, 2176), lit., “of good name,” or “omen” (eu, “well,” onoma, “a name”), a word adopted to avoid the ill-omen atvaching to the “left” (omens from the “left” being unlucky, but a good name being desired for them, cf. aristeros, lit., “better of two,” euphemistic for the ill-omened laios and skaios; cf, too, the Eng., “sinister,” from the Latin word meaning “left”), is used euphemistically for No. 1, either (a) simply as an adjective in Rev. 10:2, of the “left” foot; in Acts 21:3, “on the left” (lit., “left”); or (b) with the preposition ex (for ek), signifying “on the left hand,” Matt. 20:21, 23; 25:33, 41; 27:38; Mark 10:40 (for v. 37, in some mss., see No. 1); 15:27.!
LEG
skelos (σκέλος, 4628), “the leg from the hip downwards,” is used only of the breaking of the “legs” of the crucified malefactors, to hasten their death, John 19:31-33 (a customary act, not carried out in the case of Christ, in fulfillment of Exod. 12:46; Num. 9:12). The practice was known as skelokopia (from kopto, “to strike”), or, in Latin, crurifragium (from crus, “a leg,” and frango, “to break”).!
LEGION
legion (λεγεών, 3003), otherwise spelled legeon, “a legion,” occurs in Matt. 26:53, of angels; in Mark 5:9, 15, and Luke 8:30, of demons. Among the Romans a “legion” was primarily a chosen (lego, “to choose”) body of soldiers divided into ten cohorts, and numbering from 4,200 to 6,000 men (Gk. speira, see band). In the time of our Lord it formed a complete army of infantry and cavalry, of upwards of 5,000 men. The “legions” were not brought into Judea till the outbreak of the Jewish war (A.D. 66), as they were previously employed in the frontier provinces of the Empire. Accordingly in its NT use the word has its other and more general significance “of a large number.”!
LEISURE (to have)
eukaireo (εύκαιρέω, 2119), “to have leisure or opportunity” (eu, “well,” kairos, “a time or season”), is translated “they had ... leisure” in Mark 6:31; in Acts 17:21, “spent their time” (rv, marg., “had leisure for”); in 1 Cor. 16:12, “he shall have opportunity,” RV (kjv, “... convenient time”). See convenient, opportunity, spend.! This verb differs
from schola o, “to have leisure”; it stresses the opportunity of doing something, whereas scholazo stresses the “leisure” for engaging in it, e.g., 1 Cor. 7:5, “(that) ye may give yourselves to.”
lend, lender
A. Verbs.
1. daneizo (Γολγοθα, 1115v) is translated “to lend” in Luke 6:34, 35: see borrow.
2. kichremi (χράω, 5531v), or chrao (χράω, 5531), “to lend,” is used in the aorist (or “point”) tense, active voice, in Luke 11:5, in the request, “lend me three loaves.” The radical sense of the verb is “to furnish what is needful” (akin to chreia, which means both “use” and “need,” and to chre, “it is needful”). Hence it is distinct from No. 1, the basic idea of which is to “lend” on security or return.!
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).
B. Noun.
danistes or daneistes (δανειστής, 1157) denotes a moneylender (akin to A, No. 1), translated “lender” in Luke 7:41, RV (kjv, “creditor”).! In the Sept., 2 Kings 4:1; Ps. 109:11; Prov. 29:13.!
LENGTH
mekos (μήκος, 3372), “length,” from the same root as makros, “long” (see far, long), occurs in Eph. 3:18 and Rev. 21:16 (twice).!
LENGTH (at)
pote (ποτέ, 4218) is translated “at length” in Rom. 1:10, where the whole phrase “if by any means now at length” suggests not only ardent desire but the existence of difficulties for a considerable time. See aforetime.
LEOPARD
pardalis (πάρδαλις, 3917) denotes “a leopard or a panther,” an animal characterized by swiftness of movement and sudden spring, in Dan. 7:6 symbolic of the activities of Alexander the Great, and the formation of the Grecian kingdom, the third seen in the vision there recorded. In Rev. 13:2 the imperial power, described there also as a “beast,” is seen to concentrate in himself the characteristics of those mentioned in Dan. 7.!
LEPER
lepros (λεπρός, 3015), an adjective, primarily used of “psoriasis,” characterized by an eruption of rough scaly patches; later, “leprous,” but chiefly used as a noun, “a leper,” Matt. 8:2; 10:8; 11:5; Mark 1:40; Luke 4:27; 7:22; 17:12; especially of Simon. mentioned in Matt. 26:6; Mark 14:3.!
LEPROSY
lepra (λέπρα, 3014), akin to lepros (above), is mentioned in Matt. 8:3; Mark 1:42;
Luke 5:12, 13.! ln the removal of other maladies the verb “to heal” (iaomai) is used, but in the removal of “leprosy,” the verb “to cleanse” (kathari o), save in the statement concerning the Samaritan, Luke 17:15, “when he saw that he was healed.” Matt. 10:8 and Luke 4:27 indicate that the disease was common in the nation. Only twelve cases are recorded in the NT, but these are especially selected. For the Lord’s commands to the leper mentioned in Matthew 8 and to the ten in Luke 17, see Lev. 14:2-32.
LESS
1. elasson (έλάσσων, 1640) serves as a comparative degree of mikros, “little” (see least), and denotes “less” in (a) quality, as of wine, John 2:10, “worse;” (b) age, Rom. 9:12, “younger”; 1 Tim. 5:9, “under” neuter, adverbially); (c) rank, Heb. 7:7. See under, WORSE, YOUNG.!
2. mikroteros (μικρός, 3398), the comparative of mikros, is translated “less” in Matt. 13:32, rv (kjv, “least”), and Mark 4:31. See least.
3. hesson (ηττον, 2276), “inferior,” is used in the neuter adverbially in 2 Cor. 12:15, “the less.” See worse.
LEST
1. me (μ), 3361), a negative particle, often used as a conjunction, is frequently translated “lest,” e.g., Mark 13:36 (in v. 5, rv, “that no,” for kjv, “lest”); Acts 13:40; 23:10.
2. hina me, “in order that not,” is rendered “lest,” e.g., in Matt. 17:27; in some instances the RV renders the phrase “that ... not,” e.g., Luke 8:12, or “that ... no,” 1 Cor. 9:12 (kjv, “lest”).
3. mepote or mepote (μ)ποτε, 3379) denotes “lest ever, lest perhaps, lest at any time,” e.g., Matt. 4:6; “lest haply,” Matt. 7:6, rv (kjv, “lest”), and in 13:15 (kjv, “lest at any time”); in 25:9, RV, “peradventure” (kjv, “lest”). The RV does not translate this simply by “lest,” as in the kjv; see further, e.g., in Matt. 27:64; Mark 14:2; Luke 12:58; the addition of pote requires the fuller rendering.
Note: In Luke 14:29, the conjunctive phrase hina mepote, “lest haply,” is used.
4. mepos, or mepos (μ)πως, 3381), used as a conjunction, denotes “lest somehow, lest haply, lest by any means,” e.g., 2 Cor. 2:7, RV, “lest by any means” (kjv, “lest perhaps”); so 12:20 (twice) and Gal. 4:11 (kjv, “lest”); in 1 Thess. 3:5 (kjv, “lest by some means”).
5. mepou, or mepou (μ), 3361) and (μ), 4225), “lest perhaps,” is used in Acts 27:29, rv, “lest haply” (kjv, “lest”).
Note: In 2 Cor. 4:4, kjv, the phrase eis (“unto”) to (“the”) me (“not”), i.e., “in order that ... not,” is rendered “lest (the light) ... should”; RV, “that (the light) ... should not.”
LET (alone, go)
1. aphiemi (άφίημι, 863), for the meanings of which see leave, No. 1, frequently denotes “to let, suffer, permit,” e.g., Matt. 5:40 (translated “let ... have”); 7:4; 13:30; 15:14; 27:49 and Mark 15:36, RV, “let be,” probably short for “let us see” (Moulton and Milligan, Vocab.); Mark 7:27; 11:6 (“let ... go”); 14:6 (“let ... alone”); so Luke 13:8;
John 11:48; in Acts 5:38 (where some mss. have eao, “to permit, let, suffer”); in John 11:44 and 18:8 (“let”); 1 Cor. 7:11, 12, RV, “let ... leave,” kjv, “let ... put away”; 7:13 (“let . leave”).
2. epitrepo (έπιτρέπω, 2010), for the meanings of which see leave (b), is translated “let (me)” in Luke 9:61, kjv, rv, “suffer (me).”
3. apoluo (άπολύω, 630) signifies “to set free, release, loose” (apo, “from,” luo, “to loose”), e.g., Luke 13:12; John 19:10; forgive, Luke 6:37; to release, dismiss, send away, translated “to let go,” e.g., in Luke 14:4; in some mss. 22:68; in Luke 23:22; John 19:12 and Acts 3:13, kjv, “let ... go” (RV, “release”); in Acts 4:21, “they let ... go”; in v. 23 (passive voice), “being let go”; 5:40; in 15:33, kjv, “let go” (RV, “dismissed”); 16:35, 36; 17:9; in 23:22, rv, “let ... go” (kjv, “let ... depart”); in 28:18, kjv, “let ... go” (rv, “set ... at liberty”). See dismiss.
4. eao (έάω, 1439), “to let,” occurs in Acts 27:32. See suffer.
Note: In Acts 2:29, the impersonal verb exesti, “it is permitted, it is lawful,” is rendered “let me,” kjv (rv and kjv, marg., “I may”).
For LET (kjv in Rom. 1:13 and 2 Thess. 2:7) see hinder and restain
let down
1. kathiemi (καθίημι, 2524), “to send,” or “let down” (kata, “down,” hiemi, “to send”), is translated “to let down,” with reference to (a) the paralytic in Luke 5:19; (b) Saul of Tarsus, Acts 9:25; (c) the great sheet in Peter’s vision, 10:11 and 11:5.!
2. chalao (χαλάω, 5465), “to slacken, loosen, let loose,” denotes in the NT, “to let down, to lower”; it is used with reference to (a) the paralytic, in Mark 2:4, cf. No. 1 (a);
(b) Saul of Tarsus, Acts 9:25, “lowering” [see also No. 1 (b)]; 2 Cor. 11:33, “was I let down” (passive voice); (c) nets, Luke 5:4, 5 (in the latter, rv, “nets”; kjv, “net”); (d) the gear of a ship, Acts 27:17, rv, “they lowered (the gear),” kjv, “they strake (sail)”; (e) a ship’s boat, v. 30, rv, “lowered” (kjv, “let down”). See lower, strike.!
let out
ekdidomi (έκδίδωμι, 1554), primarily, “to give out, give up, surrender” (ek, “out,
from,” didomi, “to give”), denotes “to let out for hire”; in the NT it is used, in the middle voice, with the meaning “to let out to one’s advantage,” in the parable of the husbandman and his vineyard, Matt. 21:33, 41; Mark 12:1; Luke 20:9, kjv, “let ... forth”; RV, “let out.”!
letter
1. gramma (γράμμα, 1121) primarily denotes “that which is traced or drawn, a picture”; then, “that which is written,” (a) “a character, letter of the alphabet,” 2 Cor. 3:7; “written,” lit., “(in) letters”, Gal. 6:11; here the reference is not to the length of the epistle (Paul never uses gramma, either in the singular or the plural of his epistles; of these he uses epistole, No. 2), but to the size of the characters written by his own hand (probably from this verse to the end, as the use of the past tense, “I have written,” is, according to Greek idiom, the equivalent of our “I am writing”). Moreover, the word for “letters” is here in the dative case, grammasin, “with (how large) letters”; (b) “a writing, a written document, a bond” (kjv, “bill”) Luke 16:6, 7; (c) “a letter, by way of correspondence,” Acts 28:21; (d) the Scriptures of the OT, 2 Tim. 3:15; (e) “learning,” John 7:15, “letters”; Acts 26:24, “(much) learning” (lit., “many letters”); in the papyri an illiterate person is often spoken of as one who does not know “letters,” “which never means anything else than inability to write” (Moulton and Milligan); (f) “the letter,” the written commandments of the Word of God, in contrast to the inward operation of the Holy Spirit under the New Covenant, Rom. 2:27, 29; 7:6; 2 Cor. 3:6; (g) “the books of Moses,” John 5:47.!
2. epistole (έπιστολή, 1992): see epistle.
For LEVEL see place, Note (4)
For LEWD and LEWDNESS see vile and villany
LIAR
A. Nouns.
pseustes (ψεύστης, 5583), “a liar,” occurs in John 8:44, 55; Rom. 3:4; 1 Tim. 1:10; Titus 1:12; 1 John 1:10; 2:4, 22; 4:20; 5:10.!
B. Adjective.
pseudes (ψευδής, 5571), “lying, false” (Eng. “pseudo-”), rendered “false” in Acts 6:13 and in the RV of Rev. 2:2 (kjv, “liars”), is used as a noun, “liars,” in Rev. 21:8; See FALSE.!
Note: Many compound nouns are formed by the prefix pseudo-: see, e.g., apostles, BRETHREN, CHRISTS, PROPHETS, TEACHERS, WITNESS.
LIBERAL, LIBERALITY, LIBERALLY
A. Noun.
1. haplotes (άπλότης, 572) denotes (a) “simplicity, sincerity, unaffectedness” (from
haplous, “single, simple,” in contrast to diplous, “double”), Rom. 12:8, “simplicity”; 2 Cor. 11:3 (in some mss. in 1:12); Eph. 6:5 and Col. 3:22, “singleness”; (b) “simplicity as manifested in generous giving,” “liberality,” 2 Cor. 8:2; 9:11 (kjv, “bountifulness,” RV marg., “singleness”); 9:13 (kjv, “liberal”). See bounty, No. 2.!
2. charis (χάρις, 5485) is rendered “liberality” in 1 Cor. 16:3, kjv. See bounty, No. 3.
B. Adverb.
haplos (άπλώς, 574), “liberally, with singleness of heart,” is used in Jas. 1:5 of God as the gracious and “liberal” Giver. The word may be taken either (a) in a logical sense, signifying unconditionally, simply, or (b) in a moral sense, generously; for the double meaning compare A, No. 3.! On this passage Hort writes as follows: “Later writers comprehend under the one word the whole magnanimous and honorable type of character in which singleness of mind is the central feature.”
LIBERTY
A. Nouns.
1. anesis (ανεσις, 425), “a loosening, relaxation,” is translated “liberty” in Acts 24:23, kjv. See INDULGENCE.
2. aphesis (αφεσις, 859), “dismissal, release, forgiveness,” is rendered “liberty” in the kjv of Luke 4:18, rv, “release.” See forgiveness.
3. eleutheria (έλευθερία, 1657): see freedom.
4. exousia (έξουσία, 1849), “authority, right,” is rendered “liberty” in 1 Cor. 8:9 (marg., “power”), “this liberty of yours,” or “this right which you assert.” See AUTHORITY.
B. Adjective.
eleutheros (έλεύθερος, 1658) is rendered “at liberty” in 1 Cor. 7:39, kjv (rv “free”). See free.
C. Verbs.
1. apoluo (άπολύω, 630), for the meanings of which see let, No. 3, is translated “to set at liberty” in Acts 26:32 and Heb. 13:23. See dismiss.
2. apostello (άποστέλλω, 649), “to send away,” is translated “to set at liberty” in Luke 4:18. See send.
Note: In Acts 27:3, kjv, epitrepo is rendered “gave ... liberty” (rv “gave ... leave”). See leave (b).
For LICENCE (in Acts 21:40 and 25:16, kjv) see leave (b) and opportunity, A, No. 3
LICK
epileicho (έπιλείπω, 1952a), “to lick over” (epi, “over,” leicho, “to lick”), is said of the dogs in Luke 16:21. Some mss. have apoleicho, “to lick off.”!
LIE (falsehood: Noun and Verb) A. Nouns.
1. pseudos (ψευδος, 5579), “a falsehood, lie” (see also under liar), is translated “lie” in John 8:44 (lit., “the lie”); Rom. 1:25, where it stands by metonymy for an idol, as, e.g., in Isa. 44:20; Jer. 10:14; 13:25; Amos 2:4 (plural); 2 Thess. 2:11, with special reference to the lie of v. 4, that man is God (cf. Gen. 3:5); 1 John 2:21, 27; Rev. 21:27; 22:15; in Eph. 4:25, kjv “lying,” RV, “falsehood,” the practice; in Rev. 14:5, RV, “lie.” (some mss. have dolos, “guile,” kjv); 2 Thess. 2:9, where “lying wonders” is, lit., “wonders of falsehood,” i.e., wonders calculated to deceive (cf. Rev. 13:13-15), the purpose being to deceive people into the acknowledgement of the spurious claim to deity on the part of the Man of Sin.!
Note: In Rom. 1:25 the “lie” or idol is the outcome of pagan religion; in 1 John 2:21, 22 the “lie” is the denial that Jesus is the Christ; in 2 Thess. 2:11 the “lie” is the claim of the Man of Sin.
2. pseusma (ψευσμα, 5582), “a falsehood,” or “an acted lie,” Rom. 3:7, where “my lie” is not idolatry, but either the universal false attitude of man toward God or that with which his detractors charged the apostle; the former seems to be the meaning.!
B. Adjectives.
1. pseudologos (ψευδολόγος, 5573) denotes “speaking falsely” (pseudes, “false,”
logos, “a word”) in 1 Tim. 4:2, where the adjective is translated “that speak lies,” RV (kjv, “speaking lies”) and is applied to “demons,” the actual utterances being by their human agents.!
2. apseudes (άψευδης, 893) denotes “free from falsehood” (a, negative, pseudes, “false”), truthful, Titus 1:2, of God, “who cannot lie.”!
C. Verb.
pseudo (ψεύδομαι, 5574), “to deceive by lies” (always in the middle voice in the NT), is used (a) absolutely, in Matt. 5:11, “falsely,” lit., “lying” (v, marg.); Rom. 9:1; 2 Cor. 11:31; Gal. 1:20; Col. 3:9 (where the verb is followed by the preposition eis, “to”); 1 Tim. 2:7; Heb. 6:18; Jas. 3:14 (where it is followed by the preposition kata, “against”); 1 John 1:6; Rev. 3:9; (b) transitively, with a direct object (without a preposition following), Acts 5:3 (with the accusative case) “to lie to (the Holy Ghost),” rv marg., “deceive”; v. 4 (with the dative case) “thou hast (not) lied (unto men, but unto God).”!
LIE (to lie down, on, upon)
1. keimai (κείμαι, 2749), “to be laid, to lie,” used as the passive voice of tithemi, “to lay” (see lay, No. 14), is said (a) of the Child Jesus, Luke 2:12, 16; (b) of the dead body of the Lord, Matt. 28:6; John 20:12; in Luke 23:53, “had ... lain,” rv, kjv, “was laid” [see lay, No. 14, Note (1)], in the tomb as hitherto empty; (c) of the linen cloths, John 20:5, 6, 7; (d) figuratively of a veil as “lying” upon the hearts of the Jews, 2 Cor. 3:15, RV, “lieth” (kjv, “is”); (e) metaphorically, of the world as “lying” in the evil one, 1 John 5:19, RV; (f) of the heavenly city, Rev. 21:16. For other instances in which the rendering is in the passive voice, see lay, No. 14. See appoint.
2. katakeimai (κατάκειμαι, 2621), “to lie down” (kata, “down,” and No. 1), is used of the sick, Mark 1:30; 2:4; Luke 5:25; John 5:3, 6; Acts 28:8; in Acts 9:33 it is rendered “had kept (his bed),” lit., “lying (on a bed).” See sit.
3. ballo (βάλλω, 906), “to throw, cast,” is used in the passive voice, with reference to the sick, with the meaning “to be laid, to lie,” in Matt. 8:6, “(my servant) lieth (in the house),” lit., “is laid”; 8:14, “lying,” rv, (kjv, “laid”); 9:2, “lying (on a bed).” See cast.
4. epikeimai (έπίκειμαι, 1945), “to lie upon, be laid upon,” is translated with this meaning, intransitively in John 11:38 and Acts 27:20; transitively, in the passive voice, in John 21:9 and 1 Cor. 9:16. See imposed.
Notes: (1) In Mark 5:40, some mss. have the verb anakeimai, “to be laid up,” translated “was lying,” kjv. In the most authentic the word is absent. (2) In Acts 27:12, kjv, blepo, “to look,” is rendered “lieth,” of the situation of the haven Phoenix (kjv, Phenice); rv, “looketh.” (3) In John 11:17, kjv, the verb echo, “to have, to hold,” used with en, “in,” signifying “to be in a certain condition,” is translated “had lain” (rv, “had been”). (4) In John 13:25, anapipto, lit., to fall back (some mss. have epipipto, lit., “to fall upon,” hence the kjv, “lying”), is used of John’s position at the table, RV, “leaning back ( ... on Jesus’ breast).”
LIE IN WAIT
A. Verb.
enedreuo (ένεδρεύώ, 1748), “to lie in wait for, to lay wait for” (from en, “in,” and
hedra, “a seat,” cf. B), occurs in Luke 11:54, “laying wait for”; Acts 23:21, “there lie in wait for.”!
Note: In Acts 23:30, the word epiboule, “a plot,” necessitates the rv “(that there would be) a plot.” For Eph. 4:14, kjv, see wiles.
B. Noun.
enedra or enedron (ένέδρα, 1747) (ένέδρα, 1749), akin to A, “a lying in wait, an
ambush,” occurs in Acts 23:16 (where some mss. have the form enedron); 25:3, “laying wait,” lit., “making an ambush.”! In the Sept., Josh. 8:7, 9; Ps. 10:8.!
LIFE, LIVING, LIFETIME, LIFE-GIVING
A. Nouns.
1. zoe (ζώή, 2222) (Eng., “zoo,” “zoology”) is used in the NT “of life as a principle, life in the absolute sense, life as God has it, that which the Father has in Himself, and which He gave to the Incarnate Son to have in Himself, John 5:26, and which the Son manifested in the world, 1 John 1:2. From this life man has become alienated in consequence of the Fall, Eph. 4:18, and of this life men become partakers through faith in the Lord Jesus Christ, John 3:15, who becomes its Author to all such as trust in Him, Acts 3:15, and who is therefore said to be ‘the life’ of the believer, Col. 3:4, for the life that He gives He maintains, John 6:35, 63. Eternal life is the present actual possession of the believer because of his relationship with Christ, John 5:24; 1 John 3:14, and that it will one day extend its domain to the sphere of the body is assured by the Resurrection of Christ, 2 Cor. 5:4; 2 Tim. 1:10. This life is not merely a principle of power and mobility, however, for it has moral associations which are inseparable from it, as of holiness and righteousness. Death and sin, life and holiness, are frequently contrasted in the Scriptures.
“Zoe is also used of that which is the common possession of all animals and men by nature, Acts 17:25; 1 John 5:16, and of the present sojourn of man upon the earth with reference to its duration, Luke 16:25; 1 Cor. 15:19; 1 Tim. 4:8; 1 Pet. 3:10. ‘This life’ is a term equivalent to ‘the gospel,’ ‘the faith,’ ‘Christianity,’ Acts 5:20.”*
Death came through sin, Rom. 5:12, which is rebellion against God. Sin thus involved the forfeiting of the “life.” “The life of the flesh is in the blood,” Lev. 17:11. Therefore the impartation of “life” to the sinner must be by a death caused by the shedding of that element which is the life of the flesh. “It is the blood that maketh atonement by reason of the life” (id. rv). The separation from God caused by the forfeiting of the “life” could be removed only by a sacrifice in which the victim and the offerer became identified. This which was appointed in the typical offerings in Israel received its full accomplishment in the voluntary sacrifice of Christ. The shedding of the blood in the language of Scripture involves the taking or the giving of the “life.” Since Christ had no sins of his own to die for, His death was voluntary and vicarious, John 10:15 with Isa. 53:5, 10, 12; 2 Cor. 5:21. In His sacrifice He endured the divine judgment due to man’s sin. By this means the believer becomes identified with Him in His deathless “life,” through His resurrection, and enjoys conscious and eternal fellowship with God.
2. bios (βίος, 979) (cf. Eng. words beginning with bio), is used in three respects (a) of “the period or duration of life,” e.g., in the kjv of 1 Pet. 4:3, “the time past of our life” (the RV follows the mss. which omit “of our life”); Luke 8:14; 2 Tim. 2:4; (b) of “the manner of life, life in regard to its moral conduct,” 1 Tim. 2:2; 1 John 2:16; (c) of “the means of life, livelihood, maintenance, living,” Mark 12:44; Luke 8:43; 15:12, 30; 21:4;
1 John 3:17, “goods,” rv (kjv, “good”). See goods.!
Note: “While zoe is ‘life’ intensive ... bios is ‘life’ extensive.. In bios, used as manner of ‘life,’ there is an ethical sense often inhering which, in classical Greek at least, zoe does not possess.” In Scripture zoe is “the nobler word, expressing as it continually does, all of highest and best which the saints possess in God” (Trench, Syn. Sec.xxvii).
3. psuche (ψυχ), 5590), besides its meanings, “heart, mind, soul,” denotes “life” in two chief respects, (a) “breath of life, the natural life,” e.g., Matt. 2:20; 6:25; Mark 10:45; Luke 12:22; Acts 20:10; Rev. 8:9; 12:11 (cf. Lev. 17:11; Esth. 8:11); (b) “the seat of personality,” e.g., Luke 9:24, explained in v. 25 as “own self’ See list under soul. See also HEART, MIND.
Notes: (1) “Speaking generally, psuche, is the individual life, the living being,
whereas zoe, is the life of that being, cf. Ps. 66:9, ‘God ... which holdeth our soul
(psuche in life (zoe),’ and John 10:10, ‘I came that they may have life (zoe),’ with v. 11,
‘The Good Shepherd layeth down His life (psuche) for the sheep.”’f (2) In Rev. 13:15,
kjv,pneuma, “breath,” is translated “life” (rv, “breath”). (3) In 2 Cor. 1:8, “we
despaired even of life,” the verb zao, “to live,” is used in the infinitive mood, as a noun, and translated “life” (lit., “living”). In Heb. 2:15 the infinitive mood of the same verb is translated “lifetime.”
4. biosis (βίωσις, 981), from bioo, “to spend one’s life, to live,” denotes “a manner of life,” Acts 26:4.!
5. agoge (άγωγ), 72), “a manner of life,” 2 Tim. 3:10; see conduct.
6. anastrophe (άναστροφ), 391), “behavior, conduct,” is translated “manner of life” (kjv “conversation”) in the RV of Gal. 1:13; 1 Tim. 4:12; 1 Pet. 1:18; 3:16; “living,” in 1 Pet. 1:15. See behavior.
B. Adjectives.
1. biotikos (βιωτικός, 982), “pertaining to life” (bios), is translated “of this life,” in Luke 21:34, with reference to cares; in 1 Cor. 6:3 “(things) that pertain to this life,” and v. 4, “(things) pertaining to this life,” i.e., matters of this world, concerning which Christians at Corinth were engaged in public lawsuits one with another; such matters were to be regarded as relatively unimportant in view of the great tribunals to come under
the jurisdiction of saints hereafter. Moulton and Milligan (Vocab.) illustrate the word from phrases in the papyri, e.g., “business (documents)”; “business concerning my livelihood”; “(stories) of ordinary life.”!
2. apsuchos (άψυχος, 895) denotes “lifeless inanimate” (a, negative, and psuche, see
A, No. 3), “without life,” 1 Cor. 14:7.!
C. Verb.
zoopoieo (ζωοποιέω, 2227), “to make alive, cause to live, quicken” (from zoe, “life,”
and poieo, “to make”), is used as follows:
“(a) of God as the bestower of every kind of life in the universe, 1 Tim. 6:13 (zoogoneo, to preserve alive, is the alternative reading adopted by most editors; see live, No. 6), and, particularly, of resurrection life, John 5:21; Rom. 4:17; (b) of Christ, who also is the bestower of resurrection life, John 5:21 (2nd part); 1 Cor. 15:45; cf. v. 22; (c) of the resurrection of Christ in “the body of His glory,” 1 Pet. 3:18; (d) of the power of reproduction inherent in seed, which presents a certain analogy with resurrection, 1 Cor. 15:36; (e) of the ‘changing,’ or ‘fashioning anew,’ of the bodies of the living, which corresponds with, and takes place at the same time as, the resurrection of the dead in Christ, Rom. 8:11; (f) of the impartation of spiritual life, and the communication of spiritual sustenance generally, John 6:63; 2 Cor. 3:6; Gal. 3:2.!* See quicken, and cf.
sunzoopoieo, “to quicken together with,” Eph. 2:5 and Col. 2:13.!
Notes: (1) For the verb diago, “to lead a life,” see live, No. 7. (2) Forpoliteuo, in Phil. 1:27, RV, “let your manner of life be,” see live, No. 8.
lift
1. egeiro (έγείρω, 1453), “to awaken, raise up,” is used in Matt. 12:11, of “lifting” a sheep out of a pit. In the following the RV has “raised” for kjv, “lifted”: Mark 1:31; 9:27; Acts 3:7. See arise, awake, raise.
2. airo (αίρω, 142) signifies (a) “to raise take up, lift, draw up,” (b) “to bear, carry,”
(c) “to take or carry away.” It is used of “lifting” up the voice, Luke 17:13; Acts 4:24; eyes, John 11:41; hand, Rev. 10:5. See away, bear, carry, doubt, A, No. 6, loose, PUT, No. 17, REMOVE, TAKE.
3. epairo (έπαίρω, 1869), “to lift up, raise” (epi, “upon,” and No. 2), is used of “lifting” up the eyes, Matt. 17:8; Luke 6:20; 16:23, 18:13; John 4:35; 6:5; 17:1; the head, Luke 21:28; the hands, Luke 24:50; 1 Tim. 2:8; the voice, Luke 11:27; Acts 2:14; 14:11; 22:22; a foresail, Acts 27:40 (“hoisting,” rv); metaphorically, of the heel, John 13:18, as of one “lifting” up the foot before kicking; the expression indicates contempt and violence; in the passive voice, Acts 1:9, of Christ’s ascension, “was taken up”; 2 Cor. 10:5, “is exalted” (with pride); 11:20, “exalteth himself.” See exalt, hoist, take.!
4. hupsoo (ύψόω, 5312), “to lift or raise up” (akin to hupsos, “height”), is rendered
by the verb “to lift up” in John 3:14, of the brazen serpent; of Christ in crucifixion (id.), and 8:28; 12:32, 34; metaphorically, “to exalt, lift up,” e.g., Jas. 4:10, kjv, “shall lift ... up,” rv, “shall exalt.” See exalt.
5. anistemi (άνίστημι, 450), “to raise up” (ana, “up,” histemi, “to cause to stand”), is translated “lifted (her) up,” in Acts 9:41, kjv; rv, “raised (her) up.” See arise, raise.
6. anorthoo (άνορθόω, 461), “to set upright” (ana, “up,” orthos, “straight”), is used of “lifting” up “hands that hang down,” Heb. 12:12; of setting up a building, restoring ruins, Acts 15:16 (cf, e.g., 2 Sam. 7:13, 16; 1 Chron. 17:12; Jer. 10:12; often so used in the papyri); of the healing of the woman with a spirit of infirmity, Luke 13:13, “was made straight” (for v. 11, see No. 7). See set, straight.!
7. anakupto (άνακύπτω, 352), “to lift oneself up,” is used (a) of the body, Luke 13:11; John 8:7, 10; (b) metaphorically, of the mind, to look up, to be elated, Luke 21:28 (followed by No. 3, “lift up”); an instance is found in the papyri in which a person speaks of the impossibility of ever looking up again in a certain place, for very shame (Moulton
and Milligan, Vocab. ).! In the Sept., Job 10:15.!
LIGHT, Noun, and Verb (bring to, give), LIGHTEN
A. Nouns.
1. phos (φως, 5457), akin to phao, “to give light” (from roots pha — and phan — , expressing “light as seen by the eye,” and, metaphorically, as “reaching the mind,” whence phaino, “to make to appear,” phaneros, “evident,” etc.); cf. Eng., “phosphorus” (lit., “light-bearing”). “Primarily light is a luminous emanation, probably of force, from certain bodies, which enables the eye to discern form and color. Light requires an organ adapted for its reception (Matt. 6:22). Where the eye is absent, or where it has become impaired from any cause, light is useless. Man, naturally, is incapable of receiving spiritual light inasmuch as he lacks the capacity for spiritual things, 1 Cor. 2:14. Hence believers are called ‘sons of light,’ Luke 16:8, not merely because they have received a revelation from God, but because in the New Birth they have received the spiritual capacity for it.
“Apart from natural phenomena, light is used in Scripture of (a) the glory of God’s dwellingplace, 1 Tim. 6:16; (b) the nature of God, 1 John 1:5; (c) the impartiality of God, Jas. 1:17; (d) the favor of God, Ps. 4:6; of the King, Prov. 16:15; of an influential man, Job 29:24; (e) God, as the illuminator of His people, Isa. 60:19, 20; (f) the Lord Jesus as the illuminator of men, John 1:4, 5, 9; 3:19; 8:12; 9:5; 12:35, 36, 46; Acts 13:47; (g) the illuminating power of the Scriptures, Ps. 119:105; and of the judgments and commandments of God, Isa. 51:4; Prov. 6:23, cf. Ps. 43:3; (h) the guidance of God Job 29:3; Ps. 112:4; Isa. 58:10; and, ironically, of the guidance of man, Rom. 2:19; (i) salvation, 1 Pet. 2:9; (j) righteousness, Rom. 13:12; 2 Cor. 11:14, 15; 1 John 2:9, 10; (k) witness for God, Matt. 5:14, 16; John 5:35; (1) prosperity and general well-being, Esth. 8:16; Job 18:18; Isa. 58:8-10.”*
2. phoster (φωστ)ρ, 5458) denotes “a luminary, light,” or “light-giver”; it is used figuratively of believers, as shining in the spiritual darkness of the world, Phil. 2:15; in Rev. 21:11 it is used of Christ as the “Light” reflected in and shining through the heavenly city (cf. v. 23).! In the Sept., Gen. 1:14, 16.!
3. photismos (φωτισμός, 5462), “an illumination, light,” is used metaphorically in 2 Cor. 4:4, of the “light” of the gospel, and in v. 6, of the knowledge of the glory of God.! In the Sept., Job 3:9; Ps. 27:1; 44:3; 78:14; 90:8; 139:11.!
4. phengos (φέγγος, 5338), “brightness, luster,” is used of the “light” of the moon, Matt. 24:29; Mark 13:24; of a lamp, Luke 11:33 (some mss. havephos, here).!
5. luchnos (λύχνος, 3088), “a hand-lamp”: see lamp.
6. lampas (λαμπάς, 2985), “a torch”: see lamp.
B. Verbs.
1. photizo (φωτίζω, 5461), used (a) intransitively, signifies “to shine, give light,” Rev. 22:5; (b) transitively, (1) “to illumine, to light, enlighten, to be lightened,” Luke 11:36; Rev. 21:23; in the passive voice, Rev. 18:1; metaphorically, of spiritual enlightenment, John 1:9; Eph. 1:18; 3:9, “to make ... see;” Heb. 6:4; 10:32, “ye were enlightened,” RV (kjv, “... illuminated”); (2) “to bring to light,” 1 Cor. 4:5 (of God’s act in the future); 2 Tim. 1:10 (of God’s act in the past). See enlighten, illuminate.!
2. epiphausko (έπιφαύω, 2017), or possibly epiphauo, “to shine forth,” is rendered “shall give ... light,” in Eph. 5:14, kjv (rv, “shall shine upon”), of the glory of Christ, illumining the believer who fulfills the conditions, so that being guided by His “light” he
reflects His character. See shine.! Cf. epiphosko, “to dawn” (really a variant form of epiphausko).
3. lampo (λάμπω, 2989), “to give the light of a torch,” is rendered “giveth light” in Matt. 5:15, kjv (rv, “shineth). See shine.
4. epiphaino (έπιφαίνω, 2014), transitively, “to show forth” (epi, “upon,” phaino, “to cause to shine”), is used intransitively and metaphorically in Luke 1:79, and rendered “to give light,” kjv (rv, “to shine upon”). See appear, shine.
5. hapto (απτω, 681), “to kindle a fire” and so give “light”: see kindle, No. 1, Note.
6. kaio (καίω, 2545), “to burn,” is translated “do (men) light” in Matt. 5:15. See BURN.
7. astrapto ( άστράπτω, 797), “to flash forth lighten as lightning” (akin to astrape, “lightning”), occurs in Luke 17:24; 24:4 (kjv “shining”; RV, “dazzling”). See dazzling.
Note: In Luke 2:32, kjv, the noun apokalupsis, “an unveiling, revelation,” preceded
by eis, “unto, with a view to,” is rendered “to lighten” (rv, “for revelation”; marg., “(the) unveiling”). See revelation.
C. Adjective.
photeinos (φωτεινός, 5460), from phos (A No. 1), “bright,” is rendered “full of light” in Matt. 6:22; Luke 11:34, 36 (twice), figuratively, of the single-mindedness of the eye, which acts as the lamp of the body; in Matt. 17:5, “bright,” of a cloud. See bright.!
LIGHT (to light upon)
Notes: (1) In Matt. 3:16, kjv, erchomai, “to come,” is translated “lighting”; rv,
“coming.” (2) In Rev. 7:16. kjv,pipto, “to fall,” is translated “shall ... light” (RV, “shall ... strike”). See strike. (3) For Acts 27:41, rv, see fall, B, No. 8.
LIGHT, LIGHTEN (as to weight)
A. Adjective.
elaphros (έλαφρός, 1645), “light in weight, easy to bear,” is used of the burden imparted by Christ, Matt. 11:30; of affliction, 2 Cor. 4:17.!
B. Verb.
kouphizo (κουφίζώ, 2893), “to make light, lighten” (the adjective kouphos, not in NT, denotes “slight, light, empty”), is used of “lightening” the ship, in Acts 27:38.
Note: For the phrase in v. 18, kjv, “they lightened the ship,” See freight.
C. Noun.
elaphria (έλαφρία, 1644), “lightness,” 2 Cor. 1:17, kjv: see fickleness.
LIGHT OF (make), LIGHTLY
ameleo (άμελέώ, 272) denotes “to be careless, not to care” (a, negative, and melei, an impersonal verb, signifying “it is a care”: see care), Matt. 22:5, “they made light of (it),” lit. “making light of (it),” aorist participle, indicating the definiteness of their decision.
See NEGLECT, NEGLIGENT, REGARD.
Note: In Mark 9:39, kjv, the adverb tachu, “quickly,” is translated “lightly” (RV, “quickly”). See quickly.
LIGHTNING
astrape (άστραπή, 796) denotes (a) “lightning” (akin to light, B, No. 7), Matt. 24:27; 28:3; Luke 10:18; 17:24; in the plural, Rev. 4:5; 8:5; 11:19; 16:18; (b) “bright shining,” or “shining brightness,” Luke 11:36. See shining.!
LIKE, LIKE (as to, unto), (be) LIKE, (make) LIKE, LIKE (things), LIKEN
A. Adjectives.
1. homoios (όμοιος, 3664), “like, resembling, such as, the same as,” is used (a) of appearance or form John 9:9; Rev. 1:13, 15; 2:18; 4:3 (twice), 6, 7; 9:7 (twice), 10, 19; 11:1; 13:2, 11; 14:14; (b) of ability, condition, nature, Matt. 22:39; Acts 17:29; Gal. 5:21, “such like,” lit., “and the (things) similar to these”; 1 John 3:2; Rev. 13:4; 18:18; 21:11, 18; (c) of comparison in parables, Matt. 13:31, 33, 44, 45, 47; 20:1; Luke 13:18, 19, 21;
(d) of action, thought, etc. Matt. 11:16; 13:52; Luke 6:47, 48, 49; 7:31, 32; 12:36; John 8:55; Jude 7.!
2. isos (ίσος, 2470), “equal” (the same in size, quality, etc.), is translated “like,” of the gift of the Spirit, Acts 11:17. See equal, much (as).
3. paromoios (παρόμοιος, 3946), “much like” (para, “beside,” and No. 1), is used in Mark 7:13, in the neuter plural, “(many such) like things.”!
B. Verbs.
1. homoioo (ομοιόώ, 3666), “to make like” (akin to A, No. 1), is used (a) especially in the parables, with the significance of comparing, “likening,” or, in the passive voice, “being likened,” Matt. 7:24, 26; 11:16; 13:24; 18:23; 22:2 (rv, “likened”); 25:1; Mark 4:30; Luke 7:31; 13:18, RV, “liken” (kjv, “resemble”); v. 20; in several of these instances the point of resemblance is not a specific detail, but the whole circumstances of the parable; (b) of making “like,” or, in the passive voice, of being made or becoming “like,” Matt. 6:8; Acts 14:11, “in the likeness of (men),” lit., “being made like” (aorist participle, passive); Rom. 9:29; Heb. 2:17, of Christ in being “made like” unto His brethren, i.e., in partaking of human nature, apart from sin (cf. v. 14).!
2. eoika (ε’ΐκω, 1503v), a perfect tense with a present meaning (from an obsolete present, eiko), denotes “to be like, to resemble,” Jas. 1:6, 23.! In the Sept., Job 6:3, 25.!
3. paromoia o (παρομοιάζω, 3945), “to be like” (from para, “by,” and a verbal form
from homoios, A, No. 1), is used in Matt. 23:27 (perhaps with intensive force), in the Lord’s comparison of the scribes and Pharisees to whitened sepulchres.!
4. aphomoioo (άφομοιόω, 871), “to make like” (apo, “from,” and No. 1), is used in Heb. 7:3, of Melchizedek as “made like” the Son of God, i.e., in the facts related and withheld in the Genesis record.!
Note: For the kjv of Rom. 1:23, “made like,” see likeness, No. 1.
C. Adverbs.
1. hos (ώς, 5613), used as a relative adverb of manner, means “as, like as,” etc. and is translated “like,” e.g., in Matt. 6:29; Mark 4:31; Luke 12:27; in Acts 3:22 and 7:37 (see RV, marg.); in 8:32 (2nd part), RV, “as” (kjv, “like”); Rev. 2:18, RV (the rendering should have been “as” here); 18:21, rv, “as it were” (kjv, “like”); 21:11, 2nd part (ditto).
2. hosper (ώσπερ, 5618), “just as,” is rendered “like as” in Rom. 6:4.
Notes: (1) In Heb. 4:15, the phrase kathhomoioteta (kata, “according to,”
homoiotes, “a likeness,” i.e., “after the similitude”), is rendered “like as,” in the statement that Christ has been tempted in all points “like as we are, yet without sin”; this may mean either “according to the likeness of our temptations,” or “in accordance with His likeness to us.” (2) In the following the most authentic mss. have hos, “as,” for hosei, “like,” in the kjv; Mark 1:10; Luke 3:22; John 1:32; Rev. 1:14. (3) In John 7:46, kjv, the combination of the adverb houtos, thus, with hos, “as,” is translated “like,” rv “(never man) so (spake).” (4) For “in like manner” see manner. (5) In 1 Thess. 2:14, kjv, ta auta, “the same (things),” is translated “like (things),” rv, “the same (things).”
For (DID NOT) LIKE, Rom. 1:28, kjv, see refuse; No. 3
LIKEMINDED
1. isopsuchos (*σόψυχος, 2473), lit., “of equal soul” (isos, “equal,” psuche, “the soul”), is rendered “likeminded” in Phil. 2:20.! In the Sept., Ps. 55:13.!
2. homophron (ομόφρων, 3675), (homos, “the same,” phren, “the mind”), occurs in 1 Pet. 3:8, RV, “likeminded” (kjv, “of one mind”).
Note: In Rom. 15:5; Phil. 2:2,phroneo to auto, “to think the same thing,” is translated, kjv, “be likeminded” (rv, “be of the same, mind”).
LIKENESS, LIKENESS OF (in the)
1. homoioma (ομοίωμα, 3667) denotes “that which is made like something, a resemblance,” (a) in the concrete sense, Rev. 9:7, “shapes” (rv, marg., “likenesses”); (b) in the abstract sense, Rom. 1:23, rv, “(for) the likeness (of an image)”; the kjv translates it as a verb, “(into an image) made like to”; the association here of the two words homoioma and eikon (see IMAGE) serves to enhance the contrast between the idol and “the glory of the incorruptible God,” and is expressive of contempt; in 5:14, “(the) likeness of Adam’s transgression” (kjv, “similitude”); in 6:5, “(the) likeness (of His death); in 8:3, “(the) likeness (of sinful flesh); in Phil. 2:7, “the likeness of men.” “The expression ‘likeness of men’ does not of itself imply, still less does it exclude or diminish, the reality of the nature which Christ assumed. That . is declared in the words ‘form of a servant.’ ‘Paul justly says in the likeness of men, because, in fact, Christ, although certainly perfect Man (Rom. 5:15; 1 Cor. 15:21; 1 Tim. 2:5), was, by reason of the Divine nature present in Him, not simply and merely man . but the Incarnate Son of God’” (Gifford, quoting Meyer). See shape.! Cf. LIKE, B, (b).
2. homoiosis (ομοίωσις, 3669), “a making like,” is translated “likeness” in Jas. 3:9, RV (kjv, “similitude”).!
3. homoiotes (ομοιότης, 3665) is translated “likeness” in Heb. 7:15, rv (kjv, “similitude”).
4. antitupon (άντίτυπον, 499) is rendered “after a true likeness,” in 1 Pet. 3:21, rv (marg., “in the antitype”). See figure, No. 2.
LIKEWISE
1. homoios (ομοίως, 3668), “in like manner” (from the adjective homoios, see like,
A, No. 1), is rendered “likewise” in the kjv of Matt. 22:26; 27:41, Luke 10:32; 16:25; John 5:19; Jas. 2:25; 1 Pet. 3:1, 7; Jude 8; Rev. 8:12 (in all these the RV has “in like manner”); in the following, kjv and RV have “likewise”; Matt. 26:35; Luke 5:33; 6:31; 10:37; 17:28, 31; 22:36; John 6:11; 21:13; Rom. 1:27; 1 Pet. 5:5.! See manner, so.
2. hosautos (ώσαύτως, 5615), a strengthened form of hos, “as,” denotes “in like manner, just so, likewise”; it is sometimes translated “likewise,” e.g., Matt. 20:5; 21:30.
3. kai (καί, 2532), “and, even,” is translated “likewise” in the kjv and rv of Matt.
20:10 (last kai in the verse), more lit., “even they”; elsewhere the rv has “also,” for the kjv, “likewise,” Matt. 18:35; 24:33; Luke 3:14; 17:10; 19:19; 21:31; Acts 3:24; 1 Cor. 14:9; Col. 4:16; 1 Pet. 4:1; in Matt. 21:24, the kjv has “in like wise” (RV, “likewise”).
4. paraplesios (παραπλησίως, 3898), from para, “beside,” and the adjective plesios,
“near” (akin to the adverb pelas, “near, hard by”), is used in Heb. 2:14, kjv, “likewise” (RV, “in like manner”), expressing the true humanity of Christ in partaking of flesh and blood.!
Notes: (1) In Matt. 17:12 and Rom. 6:11, kjv, the adverb houtos, “thus, so,” is translated “likewise” (RV, “so”); in Luke 15:7 and 10, kjv, “likewise,” RV, “even so”, in Luke 14:33, kjv, followed by oun, “therefore,” it is rendered “so likewise” (rv, “so therefore”).
LILY
krinon (κρίνον, 2918) occurs in Matt. 6:28 and Luke 12:27; in the former the Lord speaks of “the lilies of the field”; the “lily” referred to was a flower of rich color, probably including the gladiolus and iris species. The former “grow among the grain, often overtopping it and illuminating the broad fields with their various shades of pinkish purple to deep violet purple and blue.. Anyone who has stood among the wheat fields of Galilee ... will see at once the appropriateness of our Savior’s allusion. They all have a reedy stem, which, when dry, would make such fuel as is used in the ovens. The beautiful irises ... have gorgeous flowers, and would suit our Savior’s comparison even better than the above. But they are plants of pasture grounds and swamps, and seldom found in grain fields. If, however, we understand by ‘lilies of the field’ simply wild lilies, these would also be included in the expression. Our Savior’s comparison would then be like a ‘composite photograph,’ a reference to all the splendid colors and beautiful shapes of the numerous wild plants comprehended under the name ‘lily’” (G. E. Post, in Hastingsנ Bib. Dic.).
For LIMIT, in Heb. 4:7, kjv, see define
For LINE see province, No. 2
For LINEAGE in Luke 2:4, kjv, see family
LINEN, LINEN CLOTH, FINE LINEN
1. sindon (σινδών, 4616) was “a fine linen cloth, an article of domestic manufacture” (Prov. 31:24) used (a) as a garment or wrap, the “linen cloth” of Mark 14:51, 52; (b) as shrouds or winding sheets, Matt. 27:59; Mark 15:46, RV, “linen cloth,” for kjv, “linen”; Luke 23:53 (ditto).! In the Sept., Judg. 14:2, “(thirty) sheets”; Prov. 31:24 (see above).! The Mishna (the great collection of legal decisions by the ancient Rabbis) records that the material was sometimes used for curtains.
2. linon (λίνον, 3043) denotes (a) “flax,” Matt. 12:20; (b) “linen,” in Rev. 15:6, kjv; the best texts have lithos, “stone,” rv. See flax.
3. othonion (όθόνιον, 3608), “a piece of fine linen,” is used in the plural, of the strips
of cloth with which the body of the Lord was bound, after being wrapped in the sindon, Luke 24:12; John 19:40; 20:5, 6, 7.! In the Sept., Judg. 14:13, “changes of raiment”; Hos. 2:5, 9.! The word is a diminutive of othone, “a sheet” (see sheet).
4. bussos (βύσσος, 1040), “fine linen,” made from a special species of flax, a word of Aramean origin, used especially for the Syrian byssus (Arab. bus is still used for native
“linen”). Cf. Heb. bus, in all OT passages quoted here, except Ezek. 27:7; Syriac busa In Luke 16:9. It is the material mentioned in 1 Chron. 4:21, wrought by the house of Ashbea; 15:27, bussinos, No. 5 (David’s robe); 2 Chron. 3:14, bussos (the veil of the Temple); 5:12, bussinos (the clothing of the Levite singers); Esth. 1:6 (the cords of the
hangings in the king’s garden); 8:15 (Mordecai’s dress); Ezek. 27:7 (bussos, in Syrian trade with Tyre). In the NT, Luke 16:19, the clothing of the “rich man.”!
5. bussinos (βύσσινος, 1039), an adjective formed from No. 4, denoting “made of fine linen.” This is used of the clothing of the mystic Babylon, Rev. 18:12; 16, and of the suitable attire of the Lamb’s wife, 19:8, 14, figuratively describing “the righteous acts of the saints.” The presumption of Babylon is conspicuous in that she arrays herself in that which alone befits the bride of Christ.! For examples of the use in the Sept. see No. 4.
LINGER
argeo ( γρυπνέω, 69), “to be idle, to linger” (akin to argos, “idle”: see kalargeo, under abolish), is used negatively regarding the judgment of the persons mentioned in 2 Pet. 2:3.! In the Sept., Ezra 4:24; Eccles. 12:3.!
LION
leon (λεών, 3023) occurs in 2 Tim. 4:17, probably figurative of the imminent peril of death, the figure being represented by the whole phrase, not by the word “lion” alone; some suppose the reference to be to the lions of the amphitheater; the Greek commentators regarded the “lion” as Nero; others understand it to be Satan. The language not improbably recalls that of Ps. 22:21, and Dan. 6:20. The word is used metaphorically, too, in Rev. 5:5, where Christ is called “the Lion of the tribe of Judah.” Elsewhere it has the literal meaning, Heb. 11:33; 1 Pet. 5:8; Rev. 4:7; 9:8, 17; 10:3; 13:2.! Taking the OT and NT occurrences the allusions are to the three great features of the “lion,” (1) its majesty and strength, indicative of royalty, e.g., Prov. 30:30, (2) its courage, e.g., Prov. 28:1, (3) its cruelty, e.g., Ps. 22:13.
LIP
cheilos (χείλος, 5491) is used (a) of the organ of speech, Matt. 15:8 and Mark 7:6, where “honoring with the lips,” besides meaning empty words, may have reference to a Jewish custom of putting to the mouth the tassel of the tallith (the woollen scarf wound round the head and neck during prayer), as a sign of acceptance of the Law from the heart; Rom. 3:13; 1 Cor. 14:21 (from Isa. 28:11, 12, speaking of the Assyrian foe as God’s message to disobedient Israel); Heb. 13:15; 1 Pet. 3:10; (b) metaphorically, of “the brink or edge of things,” as of the sea shore, Heb. 11:12, lit., “the shore (of the sea).”! LIST (Verb)
1. thelo (θέλω, 2309), “to will, wish,” is translated by the verb “to list” in Matt.
17:12; Mark 9:13; John 3:8. See desire, B, No. 6.
2. boulomai (βούλομαι, 1014), “to will, be minded,” is translated “listeth” in Jas. 3:4 (rv, “willeth”). See desire, B, No. 7.
LITTLE
A. Adjectives.
1. mikros (μικρός, 3398), “little, small” (the opposite of megos, “great”), is used (a) of persons, with regard to (1) station, or age, in the singular, Mark 15:40, of James “the less” (rv marg., “little”), possibly referring to age; Luke 19:3; in the plural, “little” ones, Matt. 18:6, 10, 14; Mark 9:42; (2) rank or influence, e.g., Matt. 10:42 (see context); Acts 8:10; 26:22, “small,” as in Rev. 11:18; 13:16; 19:5, 18; 20:12; (b) of things, with regard to (1) size, e.g., Jas. 3:5 (some mss. have No. 2 here); (2) quantity, Luke 12:32; 1 Cor. 5:6; Gal. 5:9; Rev. 3:8; (3) time, John 7:33; 12:35; Rev. 6:11; 20:3. See B, No. 1. See LEAST, SMALL.
2. oligos (ολίγος, 3641), “little, few” (the opposite of polus, “much”), is translated “short” in Rev. 12:12; in the neut. sing., e.g., 2 Cor. 8:15. For Jas. 3:5, see No. 1. See FEW, SHORT, SMALL.
3. brachus (βραχύς, 1024), “short,” is used to some extent adverbially of (a) time,
with the preposition meta, “after,” Luke 22:58, “(after) a little while”; in Acts 5:34, without a preposition, RV, “a little while” (kjv, “a little space”); in Heb. 2:7, 9, “a little” (kjv marg. in v. 7, and RV marg., in both, “a little while”), where the writer transfers to time what the Sept. in Ps. 8:5 says of rank; (b) of quantity, John 6:7; in Heb. 13:22, preceded by the preposition dia, “by means of,” and with logo.!, “words” (genitive plural) understood, “(in) few words”; (c) of distance, Acts 27:28, RV, “a little space” (kjv, “a little further”). See few, further, space.!
4. elachistos (έλάχιστος, 1646), which serves as the superlative of No. 1, is translated “a very little” in Luke 19:17. See least.
Note: For mikroteros, “but little,” see least, No. 4.
B. Adverbs.
1. mikron (μικρόν, 3397), the neuter of A, No. 1, is used adverbially (a) of distance, Matt. 26:39; Mark 14:35; (b) of quantity, 2 Cor. 11:1, 16; (c) of time, Matt. 26:73, “a while”; Mark 14:70; John 13:33, “a little while”, 14:19; 16:16-9; Heb. 10:37, with the
repeated hoson, “how very,” lit., “a little while, how little, how little!” See while.!
2. oligon (ολίγος, 364116), the neuter of A, No. 2, is used adverbially of (a) time, Mark 6:31, “a while;” 1 Pet. 1:6, RV, “a little while (kjv, “a season”); 5:10, RV, “a little while” (kjv, “a while”); Rev. 17:10, rv, “a little while” (kjv, “a short space”); (b) space,
Mark 1:19; Luke 5:3; (c) extent, with the preposition pros, “for,” in 1 Tim. 4:8, RV, “(for) a little” (kjv, and RV marg., “little”), where, while the phrase might refer to duration (as kjv marg.), yet the antithesis “for all things” clearly indicates extent, i.e., “physical training is profitable towards few objects in life.” See briefly, few, season, C, Note.
3. metrios (μετρίώς, 3357), moderately, occurs in Acts 20:12, “a little.”!
For (NO) LITTLE see COMMON, B, Note (3)
LIVE
1. zao (ζάώ, 2198), “to live, be alive,” is used in the NT of “(a) God, Matt. 16:16; John 6:57; Rom. 14:11; (b) the Son in Incarnation, John 6:57; (c) the Son in Resurrection, John 14:19; Acts 1:3; Rom. 6:10; 2 Cor. 13:4; Heb. 7:8; (d) spiritual life, John 6:57; Rom. 1:17; 8:13b; Gal. 2:19, 20; Heb. 12:9; (e) the present state of departed saints, Luke 20:38; 1 Pet. 4:6; (f) the hope of resurrection, 1 Pet. 1:3; (g) the resurrection of believers, 1 Thess. 5:10; John 5:25; Rev. 20:4, and of unbelievers, v. 5, cf. v. 13; (h) the way of access to God through the Lord Jesus Christ, Heb. 10:20; (i) the manifestation of divine power in support of divine authority, 2 Cor. 13:4b; cf. 12:10, and 1 Cor. 5:5; (j) bread, figurative of the Lord Jesus, John 6:51; (k) a stone, figurative of the Lord Jesus, 1 Pet. 2:4; (1) water, figurative of the Holy Spirit, John 4:10; 7:38; (m) a sacrifice, figurative of the believer, Rom. 12:1; (n) stones, figurative of the believer, 1 Pet. 2:5; (o) the oracles,
logion, Acts 7:38, and word, logos, Heb. 4:12; 1 Pet. 1:23, of God; (p) the physical life of men, 1 Thess. 4:15; Matt. 27:63; Acts 25:24; Rom. 14:9; Phil. 1:21 (in the infinitive mood used as a noun with the article, ‘living’), 22; 1 Pet. 4:5; (q) the maintenance of physical life, Matt. 4:4; 1 Cor. 9:14; (r) the duration of physical life, Heb. 2:15; (s) the enjoyment of physical life, 1 Thess. 3:8; (t) the recovery of physical life from the power of disease, Mark 5:23; John 4:50; (u) the recovery of physical life from the power of death, Matt. 9:18; Acts 9:41; Rev. 20:5; (v) the course, conduct, and character of men, (1) good, Acts 26:5; 2 Tim. 3:12; Titus 2:12; (2) evil, Luke 15:13; Rom. 6:2; 8:13a; 2 Cor. 5:15b; Col. 3:7; (3) undefined, Rom. 7:9; 14:7; Gal. 2:14; (w) restoration after alienation, Luke 15:32.
Note: In 1 Thess. 5:10, to live means to experience that change, 1 Cor. 15:51, which is to be the portion of all in Christ who will be alive upon the earth at the Parousia of the Lord Jesus, cf. John 11:25, and which corresponds to the resurrection of those who had previously died in Christ, 1 Cor. 15:52-54.
2. sun ao (συζάω, 4800), “to live together with” (sun, “with,” and ao, “to live”),
may be included with zao in the above analysis as follows: (g) Rom. 6:8; 2 Tim. 2:11;
(s), 2 Cor. 7:3.!
3. ana ao (άναζάω, 326) ana, “again,” and ao, denotes “to live again,” “to revive,” Luke 15:24; cf. (w) in list above, and Rom. 7:9, to manifest activity again.!*
Note: Zao is translated “quick” (i.e., “living”) in Acts 10:42; 2 Tim. 4:1; 1 Pet. 4:5; in Heb. 4:12, kjv (rv, “living”).
4. bioo (βιόω, 980), “to spend life, to pass one’s life,” is used in 1 Pet. 4:2.!
5. anastrepho (άναστρέφω, 390), used metaphorically, in the middle voice, “to
conduct oneself, behave, live,” is translated “to live,” in Heb. 13:18 (“honestly”); in 2 Pet. 2:18 (“in error”). See abide, behave, etc.
6. zoogoneo (ζωογονέω, 2225) denotes “to preserve alive” (from zoos, “alive,” and
ginomai, “to come to be, become, be made”); in Luke 17:33, “shall preserve (it),” i.e., his
life, rv marg., “save (it) alive”; cf. the parallels sozo, “to save,” in Matt. 16:25, and
phulaso, “to keep,” in John 12:25; in Acts 7:19, “live,” negatively of the efforts of Pharaoh to destroy the babes in Israel; in 1 Tim. 6:13, according to the best mss. (some have zoopoieo, “to cause to live”), “quickeneth” (rv, marg., “preserveth ... alive,” the preferable rendering). See preserve, quicken.!
7. diago (διάγω, 1236) is used of time in the sense of passing a life, 1 Tim. 2:2,
“(that) we may lead (a tranquil and quiet, RV) life”; Tit. 3:3, “living (in malice and envy).”!
8. politeuo (πολιτεύομαι, 4176), “to be a citizen (polites), to live as a citizen,” is used metaphorically of conduct as in accordance with the characteristics of the heavenly community; in Acts 23:1, “I have lived”; in Phil. 1:27, “let your manner of life (kjv, conversation) be.” See citizenship, No. 4, Note.!
9. huparcho (ύπάρχω, 5225), “to be in existence, to be,” is translated “live (delicately)” in Luke 7:25. See being.
Note: In 1 Cor. 9:13, kjv, esthio, “to eat,” is translated “live of.” In Tim. 5:6 the kjv renders spatalao “liveth in pleasure.”
live long
makrochronios (μακροχρόνιος, 3118), an adjective denoting “of long duration,
longlived” (makros, “long,” chronos, “time”), is used in Eph. 6:3, “(that thou mayest) live long,” lit., “(that thou mayest be) long-lived.”! In the Sept., Ex. 20:12; Deut. 4:40; 5:16; 17:20.!
lively
Note: This is the kjv translation of the present participle of the verb; zao, “to live,” in three passages, in each of which the RV has “living,” Acts 7:38; 1 Pet. 1:3; 2:5.
For LIVING see behavior, B, No. 1, life, Nos. 2, 6, and live, No. 3, Note
For LIVING CREATURES see beast
LO!
1. ide (ίδε, 2396), an aorist or point tense, marking a definite point of time, of the
imperative mood of eidon, “to see” (taken as part of horao, “to see”), is used as an interjection, addressed either to one or many persons, e.g., Matt. 25:20, 22, 25; John 1:29, 36, 47; Gal. 5:2, the only occurrence outside Matthew, Mark and John. See behold, see.
2. idou (*δού, 2400) a similar tense of No. 1, but in the middle voice, e.g., Matt. 1:20, 23; very frequent in the Synoptists and Acts and the Apocalypse.
For LOAF see bread
locust
akris (άκρίς, 200) occurs in Matt. 3:4 and Mark 1:6, of the animals themselves, as forming part of the diet of John the Baptist; they are used as food; the Arabs stew them with butter, after removing the head, legs and wings. In Rev. 9:3, 7, they appear as monsters representing satanic agencies, let loose by divine judgments inflicted upon men for five months, the time of the natural life of the “locust.” For the character of the judgment see the whole passage.!
LODGE, LODGING
A. Verbs.
1. aulizomai (αύλίζομαι, 835), properly, “to lodge in a courtyard” (aule, See court, No. 2), then, “to lodge in the open,” denotes, in the NT, “to pass the night, to lodge anywhere,” Matt. 21:17; Luke 21:37, RV, “lodged” (kjv, “abode”).! See the metaphorical use in the Sept. and the Heb. of Ps. 30:5, “(weeping) may come in to lodge (at even),” i.e., as a passing stranger. See abide.
2. kataskenoo (κατασκηνόω, 2681) “to pitch one’s tent” (kata, “down,” skene, “a tent”), is rendered “to lodge,” of birds, in Matt. 13:32; Mark 4:32; Luke 13:19. In Acts 2:26, it is used of the body of the Lord in the tomb, as dwelling in hope, RV, “shall dwell”
(marg., “tabernacle”), kjv, “shall rest.” See dwell, rest.! Cf. katoskenosis, “a roosting place.”
3. kataluo (καταλύω, 2647), in one of its meanings, signifies “to unloose” (kata,
“down,” luo, “to loose”), “unyoke,” as of horses, etc., hence intransitively, “to take up one’s quarters, to lodge,” Luke 9:12; 19:7, rv, “to lodge” (kjv, “to be a guest”). See come, Note (7) (come to nought), destroy, dissolve, overthrow, throw. Cf.
kataluma, “a guest chamber, inn.”
4. xenizo (ξενίζω, 3579), “to receive as a guest” (xenos, “a guest, stranger”), “to entertain, lodge,” is used in the active voice in Acts 10:23; 28:7, RV, “entertained” (kjv, “lodged”); Heb. 13:2, “have entertained”; in the passive voice, Acts 10:6 (lit., “he is entertained”), 18, 32; 21:16. Its other meaning, “to think strange,” is found in 1 Pet. 4:4, 12. See entertain, strange.
B. Noun.
xenia (ξενία, 3578), akin to A, No. 4, denotes (a) “hospitality, entertainment,” Philem. 22; (b) by metonymy, “a place of entertainment, a lodging-place,” Acts 28:23 (some put Philem. 22 under this section).!
For LOFT, Acts 20:9, See story
LOINS
osphus (οσφύς, 3751) is used (a) in the natural sense in Matt. 3:4; Mark 1:6; (b) as “the seat of generative power,” Heb. 7:5, 10; metaphorically in Acts 2:30; (c) metaphorically, (1) of girding the “loins” in readiness for active service for the Lord, Luke 12:35; (2) the same, with truth, Eph. 6:14, i.e., bracing up oneself so as to maintain perfect sincerity and reality as the counteractive in Christian character against hypocrisy and falsehood; (3) of girding the “loins” of the mind, 1 Pet. 1:13, RV, “girding,” suggestive of the alertness necessary for sobriety and for setting one’s hope perfectly on “the grace to be brought . at the revelation of Jesus Christ” (the present participle, “girding,” is introductory to the rest of the verse).!
LONG (Adjective and Adverb)
A. Adjectives.
1. makros (μακρός, 3117) is used of “long prayers” (Matt. 23:14, in some mss.), Mark 12:40; Luke 20:47. It denotes “far” in Luke 15:13; 19:12. See far.!
2. hikanos (ικανός, 2425), “sufficient, much, long,” is used with chronos, “time,” in Luke 8:27; in 20:9 and 23:8 (kjv, “season”) the plural is used, lit., “long times”; Acts 8:11; 14:3. See able (ABILITY), C, No. 2, many, much.
3. polus (πολύς, 4183), “much,” is used with chronos, “time,” in Matt. 25:19; John
5:6; in Acts 27:21, with asitia, kjv, “long abstinence,” rv, “long without food.” See
COMMON, Note (1).
4. tosoutos (τοσουτος, 5118), “so long,” is used with chronos in John 14:9 and Heb.
4:7.
5. posos (πόσος, 4214), “how much,” is used with chronos, in Mark 9:21, “how long time,” rv (kjv, “how long ago”).
6. hosos (οσος, 3745), “how much, so much,” is used after the preposition epi (eph!),
and as an adjective qualifying chronos, signifying “for so long time,” in Rom. 7:1; 1 Cor. 7:39; Gal. 4:1; see also B, No. 4.
Notes: (1) In Acts 14:28, kjv, the adjective oligos, “little,” with the negative ou,
“not,” and qualifying chronos, is rendered “long time;” RV, “no little (time).” (2) For the
comparative adjective, pleion, see longer, B.
B. Adverbs.
1. polus (πολύς, 4183), in one or other of its neuter forms, singular or plural, is used
(a) of degree, “greatly, much, many,” e.g., Mark 1:45; (b) of time, e.g., Acts 27:14. Cf. A, No. 3. See great, much, oft, sore, straitly, while.
2. eph hikanon, lit., “unto much (time),” is rendered “a long while” in Acts 20:11.
Cf. A, No. 2.
3. heospote, lit., “until when?” signifies “how long?” Matt. 17:17 (twice); Mark 9:19 (twice); Luke 9:41; John 10:24; Rev. 6:10.
4. eph hoson signifies “so long as, as long as” (epi, “upon,” hosos, “how much”), Matt. 9:15; Mark 2:19; 2 Pet. 1:13. See inasmuch, No. 2.
Notes: (1) For the adverb LONGER, see below. (2) In 2 Pet. 2:3, kjv, the adverb
ekpalai, “from of old,” rv (ek, “from,” palai, “of old, formerly”), is translated “of a long time.”
LONG (Verb), LONG (after, for), LONGING
A. Verb.
epipotheo (έπιποθέω, 1971), “to long for greatly” (a strengthened form ofpotheo, “to long for,” not found in the NT), is translated “I long,” in Rom. 1:11; in 2 Cor. 5:2, RV, “longing” (kjv, “earnestly desiring”); in 1 Thess. 3:6 and 2 Tim. 1:4, RV, “longing” (kjv, “desiring greatly”); to long after, in 2 Cor. 9:14; Phil. 1:8; 2:26; to long for, in 1 Pet. 2:2, rv (kjv, “desire”); Jas. 4:5, rv, “long.” See desire.!
B. Adjective.
epipothetos (έπιπόθήτος, 1973), akin to A, and an intensive form of pothetos, “desired, greatly desired,” “longed for,” is used in Phil. 4:1.!
C. Nouns.
1. epipothia (έπιποθία, 1974), “a longing” (akin to A and B), is found in Rom. 15:23, rv “longing” (kjv, “great desire”). See desire.!
2. epipothesis (έπιπόθήσις, 1972), “a longing” (perhaps stressing the process more than No. 1), is found in 2 Cor. 7:7, RV, “longing” (kjv, “earnest desire”); 7:11, RV, “longing” (kjv, “vehement desire”).!
LONGER
1. eti (ετι, 2089), “yet, as yet, still,” is translated “longer” in Luke 16:2 (with separate negative); “any longer” in Rom. 6:2. See also, even, further, more, moreover, still,
THENCEFORTH, YET.
2. ouketi (ούκέτι, 3765), “no more, no longer” (ou, “not,” k, euphonic, and No. 1), is rendered “no longer” in the RV of Mark 7:12 (kjv, “no more”); John 15:15, RV (kjv, “henceforth not”), Rom. 14:15, RV (kjv, “now ... not”); Gal. 2:20, RV (kjv, “yet not”), Gal. 3:25; 4:7 (kjv, “no more”); Philem. 16 (kjv, “not now”). See henceforth, more, now, YET.
3. meketi (μηκέτι, 3371) also means “no more, no longer,” but generally suggests what is a matter of thought or supposition, whereas No. 1 refers to what is a matter of fact. It is rendered “any longer” in Acts 25:24; “no longer,” in Mark 2:2, RV, “no longer (room),” kjv, “no (room);” 2 Cor. 5:15, RV (kjv, “not henceforth”); Eph. 4:14, RV (kjv, “no more”); 4:17, RV (kjv, “henceforth ... not”); 1 Thess. 3:1, 5; 1 Tim. 5:23; 1 Pet. 4:2. See (negatively) henceforth, henceforward, hereafter, no more.
4. pleion (πλείών, 4119), the neuter of pleion, “more,” the comparative degree of polu, “much,” is rendered “longer” in Acts 20:9, RV (kjv “long”).
B. Adjective.
pleion (πλείών, 4119), “more,” (cf. A, No. 4), is used with chronos, “time,” in Acts 18:20, “a longer time,” RV (kjv, “longer”).
LONGSUFFERING (Noun and Verb)
A. Noun.
makrothumia (μακροθυμία, 3115), “forbearance, patience, longsuffering” (makros,
“long,” thumos, “temper”), is usually rendered “longsuffering,” Rom. 2:4; 9:22; 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12; 1 Tim. 1:16; 2 Tim. 3:10; 4:2; 1 Pet. 3:20; 2 Pet. 3:15; “patience” in Heb. 6:12 and Jas. 5:10. See patience, and Note under forbear.!
B. Verb.
makrothumeo (μακροθυμέώ, 3114), akin to A, “to be patient, longsuffering, to bear with,” lit., “to be long-tempered,” is rendered by the verb “to be longsuffering” in Luke 18:7, RV (kjv, “bear long”); in 1 Thess. 5:14, RV (kjv, “be patient”); so in Jas. 5:7, 8; in 2 Pet. 3:9, kjv and rv, “is longsuffering.” See bear, No. 14, endure, patient, suffer.
Note: “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, Ex. 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, 1 Thess. 1:3; it is not used of God.”17
LOOK
A. Verbs.
1. blepo (βλέπω, 991), primarily, “to have sight, to see,” then, “observe, discern, perceive,” frequently implying special contemplation (cf. No. 4), is rendered by the verb “to look” in Luke 9:62, “looking (back)”; John 13:22 “(the disciples) looked (one on another)”; Acts 1:9, RV, “were looking” (kjv, “beheld”); 3:4, “look (on us)”; 27:12, RV, looking,” kjv, “that lieth (towards),” of the haven Phenix; Eph. 5:15, RV, “look (therefore carefully how ye walk),” kjv, “see (that ye walk circumspectly)”; Rev. 11:9 and 18:9, RV, “look upon” (kjv, “shall see”). See behold.
2. anablepo (άναβλέπω, 308), denotes (a) “to look up” (ana, “up,” and No. 1), e.g., Matt. 14:19; Mark 8:24 (in some mss. v. 25); (b) “to recover sight,” e.g., Matt. 11:5; 20:34, rv, “received their sight”; John 9:11. See sight. Cf. anablepsis, “recovering of sight,” Luke 4:18.
3. periblepo (περιβλέπω, 4017), “to look about, or round about, on” (peri, “around,” and No. 1), is used in the middle voice, Mark 3:5, 34, 5:32; 9:8; 10:23; 11:11; Luke 6:10.!
4. apoblepo (άποβλέπω, 578) signifies “to look away from” (apo) all else at one object; hence, “to look steadfastly,” Heb. 11:26, rv, “he looked” (kjv, “he had respect”).! Cf. No. 8.
5. emblepo (έμβλέπω, 1689), to look at (en, in, and No. 1), is translated “to look upon” in Mark 10:27; 14:67; Luke 22:61; John 1:36. This verb implies a close, penetrating “look,” as distinguished from Nos. 6 and 9. See behold, No. 3, gaze, see, No. 6.
6. epiblepo (έπιβλέπω, 1914), “to look upon” (epi, “upon”), is used in the NT of favorable regard, Luke 1:48, rv, “he hath looked upon” (kjv, “hath regarded”), of the low estate of the Virgin Mary; in 9:38, in a request to the Lord to “look” upon an afflicted son; in Jas. 2:3, RV, “ye have regard” (kjv, “. respect”), of having a partial regard for the well-to-do. See regard, respect.!
7. eidon (οράω, 3708), used as the aorist tense of horao, “to see,” in various senses, is translated “to look,” in the kjv of John 7:52, rv, “see;” Rev. 4:1 (rv, “I saw”); so in 6:8; 14:1, 14 (as in kjv of v. 6), and 15:5. See behold, consider, heed, No. 2, perceive,
SEE, SHEW.
8. aphorao (άφοράω, 872), “to look away from one thing so as to see another” (apo, “from,” and No. 7), “to concentrate the gaze upon,” occurs in Phil. 2:23, “I shall see;” Heb. 12:2, “looking.”!
9. epeidon (έπειδον, 1896) denotes “to look upon” (epi, “upon”), (a) favorably, Luke 1:25 (b) unfavorably, in Acts 4:29.!
10. parakupto (παρακύπτω, 3879), lit. and primarily, “to stoop sideways” para,
“aside,” kupto, “to bend forward”), denotes “to stoop to look into,” Luke 24:12,
“stooping and looking in” (kjv, “stooping down”), John 20:5, 11; metaphorically in Jas. 1:25, of “looking” into the perfect law of liberty; in 1 Pet. 1:12 of things which the angels desire “to look into.!
11. anakupto (άνακύπτω, 352), “to lift oneself up” (ana, “up”), is translated “look
up” in Luke 21:28, of being elated in joyous expectation (followed by epairo, “to lift up”). See lift.
12. skopeo (σκοπέω, 4648), “to look at, consider” (Eng., “scope”), implying mental consideration, is rendered “while we look ... at” in 2 Cor. 4:18; “looking to” (kjv, “on”) in Phil. 2:4. See heed, mark.
13. episkopeo (έπισκοπέω, 1983), lit., “to look upon” (epi, and No. 12), is rendered
“looking carefully” in Heb. 12:15, RV (kjv, “looking diligently”), epi being probably
intensive here; in 1 Pet. 5:2, “to exercise the oversight, to visit, care for.” See oversight.!
14. episkeptomai (έπισκέπτομαι, 1980), a later form of No. 13, “to visit,” has the meaning of “seeking out,” and is rendered “look ye out” in Acts 6:3. See visit.
15. atenizo (άτενίζω, 816), “to look fixedly, gaze,” is translated “looking steadfastly” in Luke 22:56, RV (kjv, “... earnestly”); in Acts 1:10, “looking steadfastly;” in 3:12, kjv, “look ... earnestly” (RV, “fasten ye your eyes,” as in 3:4 and 11:6); so in the RV of 6:15; 10:4; 13:9; 14:9; in 7:55, “looked up steadfastly,” in 23:1, “looking steadfastly on” (kjv, “earnestly beholding”); in 2 Cor, 3:7, rv, “look steadfastly” (kjv, “steadfastly behold”);
in 3:13, rv, ditto (kjv, “steadfastly look”). In Luke 4:20, “were fastened” (ophthalmoi, “eyes,” being used separately). See behold, No. 10.!
16. theaomai (θεάομαι, 2300), “to behold” (of careful contemplation), is translated “look” in John 4:35, of “looking” on the fields; in 1 John 1:1, kjv (rv, “we beheld”), of the apostles’ personal experiences of Christ in the days of His flesh, and the facts of His Godhood and Manhood. See behold, No. 8.
17. theoreo (θεωρέω, 2334), “to look at, gaze at, behold,” is translated “looking on” in Mark 15:40, kjv (rv, “beholding”). See behold, No. 6.
B. Noun.
horasis (ορασις, 3706), akin to A, No. 7, denotes (a) a vision (so the associated noun
horama, e.g., Acts 7:31; horasis signifies especially the act of seeing, horama that which is seen), Acts 2:17; Rev. 9:17; (b) an appearance, Rev. 4:3, translated “to look upon” (twice in the RV; In the second instance the kjv has “in sight”).!
LOOK (for), LOOKING (after, for)
A. Verbs.
1. prosdokao (προσδοκάω, 4328), “to await, expect” (pros, “to” or “towards,” dokeo, “to think, be of opinion”), is translated “to look for,” e.g., in Matt. 11:3; 2 Pet. 3:12, 13, 14; the RV renders it by the verb “to expect, to be in expectation,” in some instances, as does the kjv in Luke 3:15; Acts 3:5, See expect.
2. prosdechomai (προσδέχομαι, 4327), “to receive favorably,” also means “to expect,” and is rendered “to look for,” e.g., in Luke 2:38; 23:51; Acts 24:15, RV (kjv, “allow”); Titus 2:13; Jude 21. See accept, A, No. 3, allow, No. 4.
3. ekdechomai (έκδέχομαι, 1551), primarily “to receive from another,” hence, “to expect, to await,” is translated “he looked for” in Heb. 11:10; in 1 Cor. 16:11, kjv, “I look for” (rv, “I expect”). See expect, No. 1.
Notes: (1) In Phil. 3:20 and Heb. 9:28, kjv, apekdechomai (the verb in the preceding
No. extended by apo, “from”), “to await” or “expect eagerly,” is translated “look for”
(rv, “wait for”; so kjv everywhere else). See wait. (2) In Acts 28:6, kjv,prosdokao, “to expect,” is translated “they looked” (rv, “they expected”), and “they had looked” (rv, “they were long in expectation”).
B. Nouns.
1. prosdokia (προσδοκία, 4329); akin to A, No. 1, is translated “a looking after” in Luke 21:26, kjv (“expectation,” as in Acts 12:11, kjv and rv). See expectatlon.!
2. ekdoche (έκδοχη, 1561), akin to A, No. 3, is translated “looking for” in Heb.
10:27, kjv. See expectatlon.!
LOOK (to)
1. blepo (βλέπω, 991), “to look” (see look, No. 1), has the meaning of “taking heed, looking to oneself,” in 2 John 8. See HEED.
2. horao (όράω, 3708), “to see” (see look, No. 7), has the meaning of “seeing to” or “caring for a thing” in Matt. 27:4, “see (thou to it);” in Acts 18:15, “look to it (yourselves)”; the future (sing. opsei, plural, opsesthe), is used for the tense which is wanting in horao, and stands for the imperative.
LOOSE
A. Verbs.
1. luo (λύω, 3089) denotes (a) “to loose, unbind, release,” (1) of things, e.g., in Acts 7:33, RV, “loose (the shoes),” kjv, “put off’; Mark 1:7; (2) of animals, e.g., Matt. 21:2;
(3) of persons, e.g., John 11:44; Acts 22:30; (4) of Satan, Rev. 20:3, 7, and angels, Rev. 9:14, 15; (5) metaphorically, of one diseased, Luke 13:16; of the marriage tie, 1 Cor. 7:27; of release from sins, Rev. 1:5 (in the most authentic mss.); (b) “to loosen, break up, dismiss, dissolve, destroy”; in this sense it is translated “to loose” in Acts 2:24, of the pains of death; in Rev. 5:2, of the seals of a roll. See break, destroy, dissolve, melt, PUT (off), UNLOOSE.
2. apoluo (άπολύω, 630), apo, “from,” and No. 1, denotes (a) “to set free, release,” translated “loosed” in Luke 13:12, of deliverance from an infirmity; in Matt. 18:27, kjv, “loosed” (rv, “released”), of a debtor; (b) “to let go, dismiss,” e.g., Matt. 14:15, 22. See DEPART, DISMISS, DIVORCE, FORGIVE, LET (go), LIBERTY, PUT (away), RELEASE, SEND
(away).
3. aniemi (άνίημι, 447), “to send back” (ana, “back,” hiemi, “to send”), “to leave, forbear,” is translated “to loose,” in Acts 16:26, of the “loosening” of bonds; 27:40, rudder bands. Elsewhere, Eph. 6:9; Heb. 13:5. See forbear, leave.!
4. anago (άνάγω, 321): see launch.
Notes: (1) In Acts 27:13, kjv, airo, “to lift,” is translated “loosing (thence)” (RV,
“they weighed anchor”). (2) For katargeo, translated “she is loosed” in Rom. 7:2, kjv (rv “discharged”), see abolish.
B. Noun.
lusis (λύσις, 3080), “a loosening” (akin to A, No. 1), 1 Cor. 7:27, of divorce, is
translated “to be loosed,” lit., “loosing.” In the second part of the verse the verb luo is used.! In the Sept., Eccl. 8:1, with the meaning “interpretation.”!
LORD, LORDSHIP
A. Nouns.
1. kurios (κύριος, 2962), properly an adjective, signifying “having power” (kuros) or “authority,” is used as a noun, variously translated in the NT, “ ‘Lord,’ ‘master,’
‘Master,’ ‘owner,’ ‘Sir,’ a title of wide significance, occurring in each book of the NT save Titus and the Epistles of John. It is used (a) of an owner, as in Luke 19:33, cf. Matt. 20:8; Acts 16:16; Gal. 4:1; or of one who has the disposal of anything, as the Sabbath, Matt. 12:8; (b) of a master, i.e., one to whom service is due on any ground, Matt. 6:24; 24:50; Eph. 6:5; (c) of an Emperor or King, Acts 25:26; Rev. 17:14; (d) of idols, ironically, 1 Cor. 8:5, cf. Isa. 26:13; (e) as a title of respect addressed to a father, Matt. 21:30, a husband, 1 Pet. 3:6, a master, Matt. 13:27; Luke 13:8, a ruler, Matt. 27:63, an angel, Acts 10:4; Rev. 7:14; (f) as a title of courtesy addressed to a stranger, John 12:21; 20:15; Acts 16:30; from the outset of His ministry this was a common form of address to the Lord Jesus, alike by the people, Matt. 8:2; John 4:11, and by His disciples, Matt. 8:25; Luke 5:8; John 6:68; (g) kurios is the Sept. and NT representative of Heb. Jehovah (‘LORD’ in Eng. versions), see Matt. 4:7; Jas. 5:11, e.g., of adon, Lord, Matt. 22:44, and of Adonay, Lord, 1:22; it also occurs for Elohim, God, 1 Pet. 1:25.
“Thus the usage of the word in the NT follows two main lines: one — a — f, customary and general, the other, g, peculiar to the Jews, and drawn from the Greek translation of the OT.
“Christ Himself assumed the title, Matt. 7:21, 22; 9:38; 22:41-45; Mark 5:19 (cf. Ps. 66:16; the parallel passage, Luke 8:39, has ‘God’); Luke 19:31; John 13:13, apparently intending it in the higher senses of its current use, and at the same time suggesting its OT associations.
“His purpose did not become clear to the disciples until after His resurrection, and the revelation of His Deity consequent thereon. Thomas, when he realized the significance of the presence of a mortal wound in the body of a living man, immediately joined with it the absolute title of Deity, saying, ‘My Lord and my God,’ John 20:28. Thereafter, except
in Acts 10:4 and Rev. 7:14, there is no record that kurios was ever again used by believers in addressing any save God and the Lord Jesus; cf Acts 2:47 with 4:29, 30.
“How soon and how completely the lower meaning had been superseded is seen in Peter’s declaration in his first sermon after the resurrection, ‘God hath made Him —
Lord,’ Acts 2:36, and that in the house of Cornelius, ‘He is Lord of all,’ 10:36, cf. Deut. 10:14; Matt. 11:25; Acts 17:24. In his writings the implications of his early teaching are confirmed and developed. Thus Ps. 34:8, ‘O taste and see that Jehovah is good,’ is
applied to the Lord Jesus, 1 Pet. 2:3, and ‘Jehovah of Hosts, Him shall ye sanctify,’ Isa. 8:13, becomes ‘sanctify in your hearts Christ as Lord,’ 3:15.
“So also James who uses kurios alike of God, 1:7 (cf. v. 5); 3:9; 4:15; 5:4, 10, 11, and
of the Lord Jesus, 1:1 (where the possibility that kai is intended epexegetically, i.e. = even, cf. 1 Thess. 3:11, should not be overlooked); 2:1 (lit., ‘our Lord Jesus Christ of glory,’ cf. Ps. 24:7; 29:3; Acts 7:2; 1 Cor. 2:8); 5:7, 8, while the language of 4:10; 5:15, is equally applicable to either.
“Jude, v. 4, speaks of ‘our only — Lord, Jesus Christ,’ and immediately, v. 5, uses ‘Lord’ of God (see the remarkable marg. here), as he does later, vv. 9, 14.
“Paul ordinarily uses kurios of the Lord Jesus, 1 Cor. 1:3, e.g., but also on occasion, of God, in quotations from the OT, 1 Cor. 3:20, e.g., and in his own words, 1 Cor. 3:5, cf. v. 10. It is equally appropriate to either in 1 Cor. 7:25; 2 Cor. 3:16; 8:21; 1 Thess. 4:6, and if 1 Cor. 11:32 is to be interpreted by 10:21, 22, the Lord Jesus is intended, but if by
Heb. 12:5-9, then kurios here also = God. 1 Tim. 6:15, 16 is probably to be understood of the Lord Jesus, cf. Rev. 17:14.
“Though John does not use ‘Lord’ in his Epistles, and though, like the other Evangelists, he ordinarily uses the personal Name in his narrative, yet he occasionally speaks of Him as ‘the Lord,’ John 4:1; 6:23; 11:2; 20:20; 21:12.
“The full significance of this association of Jesus with God under the one appellation, ‘Lord,’ is seen when it is remembered that these men belonged to the only monotheistic race in the world. To associate with the Creator one known to be a creature, however exalted, though possible to Pagan philosophers, was quite impossible to a Jew.
“It is not recorded that in the days of His flesh any of His disciples either addressed the Lord, or spoke of Him, by His personal Name. Where Paul has occasion to refer to the facts of the gospel history he speaks of what the Lord Jesus said, Acts 20:35, and did,
1 Cor. 11:23, and suffered, 1 Thess. 2:15; 5:9, 10. It is our Lord Jesus who is coming, 1 Thess. 2:19, etc. In prayer also the title is given, 3:11; Eph. 1:3; the sinner is invited to believe on the Lord Jesus, Acts 16:31; 20:21, and the saint to look to the Lord Jesus for deliverance, Rom. 7:24, 25, and in the few exceptional cases in which the personal Name stands alone a reason is always discernible in the immediate context.
“The title ‘Lord,’ as given to the Savior, in its full significance rests upon the resurrection, Acts 2:36; Rom. 10:9; 14:9, and is realized only in the Holy Spirit, 1 Cor. 12:3.”*
2. despotes (δεσπότης, 1203), “a master, lord, one who possesses supreme authority,” is used in personal address to God in Luke 2:29; Acts 4:24; Rev. 6:10; with reference to Christ, 2 Pet. 2:1; Jude 4; elsewhere it is translated “master,” “masters,” 1 Tim. 6:1, 2; 2 Tim. 2:21 (of Christ); Titus 2:9; 1 Pet. 2:18. See master.!
Note: For rabboni, rendered “Lord” in the kjv of Mark 10:51, see rabboni.
3. megistan (μεγιστανες, 3175**), akin to megistos, “greatest,” the superlative degree
of megas, “great,” denotes “chief men, nobles”, it is rendered “lords” in Mark 6:21, of nobles in Herod’s entourage; “princes” in Rev. 6:15 and 18:23, RV (kjv, “great men”).!
B. Verbs.
1. kurieuo (κυριεύω, 2961) denotes “to be lord of, to exercise lordship over,” Luke 22:25; Rom. 6:9, 14; 7:1; 14:9; 2 Cor. 1:24; 1 Tim. 6:15; see dominion, B, No. 1.!
2. katakurieuo (κατακυριεύω, 2634), a strengthened form of No. 1, is rendered “lording it” in 1 Pet. 5:3, rv: see dominion, B, No. 2.
C. Adjective.
kuriakos (κυριακός, 2960), from kurios (A, No. 1), signifies “pertaining to a lord or master”; “lordly” is not a legitimate rendering for its use in the NT, where it is used only of Christ; in 1 Cor. 11:20, of the Lord’s Supper, or the Supper of the Lord (see feast); in Rev. 1:10, of the Day of the Lord (see day, No. 1).!
LOSE, (suffer) LOSS, LOST
1. apollumi (άπόλλυμι, 622) signifies (I) In the active voice, (a) “to destroy, destroy utterly, kill,” e.g., Matt. 10:28; Mark 1:24; 9:22; (b) “to lose utterly,” e.g., Matt. 10:42, of “losing” a reward; Luke 15:4 (1st part), of “losing” a sheep; Luke 9:25, of “losing” oneself (of the “loss” of well-being hereafter); metaphorically, John 6:39, of failing to save; 18:9, of Christ’s not “losing” His own; (II), in the middle voice (a) “to perish,” of things, e.g., John 6:12 “(that nothing) be lost”; of persons, e.g., Matt. 8:25, “we perish;” of the “loss” of eternal life, usually (always in the RV) translated to perish, John 3:16; 17:12, kjv, “is lost,” RV, “perished”; 2 Cor. 4:3, “are perishing,” kjv, “are lost” (see perish); (b) “to be lost,” e.g., Luke 15:4 (2nd part), “which is lost”; metaphorically, from the relation between shepherd and flock, of spiritual destitution and alienation from God, Matt. 10:6, “(the) lost (sheep)” of the house of Israel; Luke 19:10 (the perfect tense translated “lost” is here intransitive). See destroy.
2. zemioo (ζημιόω, 2210), “to damage” (akin to zemia, “damage,” e.g., Acts 27:10, 21), is used in the NT, in the passive voice, signifying “to suffer loss, forfeit, lose,” Matt. 16:26; Mark 8:36, of losing one’s soul or life; Luke 9:25, RV, “forfeit (his own self),” kjv, “be cast away” (for the preceding verb see No. 1); 1 Cor. 3:15, “he shall suffer loss,”
i.e., at the Judgment-Seat of Christ (see v. 13 with 2 Cor. 5:10); 2 Cor. 7:9, “(that) ye might suffer loss,” rv (kjv, “might receive damage”); though the apostle did regret the necessity of making them sorry by his letter, he rejoiced that they were made sorry after a godly sort, and that they thus suffered no spiritual loss, which they would have done had their sorrow been otherwise than after a godly manner; in Phil. 3:8, “I suffered the loss (of all things),” RV, i.e., of all things which he formerly counted gain (especially those in verses 5 and 6, to which the article before “all things” points). See cast, forfeit.!
LOSS
1. zemia (ζημία, 2209), akin to No. 2, above, is used in Acts 27:10, rv, “loss” (kjv, “damage”); v. 21, kjv and rv, “loss,” of ship and cargo; in Phil. 3:7, 8 of the apostle’s estimate of the things which he formerly valued, and of all things on account of “the excellency of the knowledge of Christ Jesus.”!
2. apobole (άποβολ), 580), lit., “casting away” (apo, “away,” ballo, “to cast”), is translated “loss” in Acts 27:22; in Rom. 11:15, “casting away,” of the temporary exclusion of the nation of Israel from its position of divine favor involving the reconciling of the world (i.e., the provision made through the gospel, which brings the world within the scope of reconciliation).!
3. hettema (ηττημα, 2275) denotes “a defect, loss,” Rom. 11:12, rv, “loss,” kjv, “diminishing” (for the meaning of which in regard to Israel see No. 2); 1 Cor. 6:7, RV, “defect” (kjv, “fault”). See defect.
Note: For “suffer loss” see lose, No. 2.
lot, lots
A. Noun.
kleros (κληρος, 2819) denotes (a) an object used in casting or drawing lots, which
consisted of bits, or small tablets, of wood or stone (the probable derivation is from klao, “to break”); these were sometimes inscribed with the names of persons, and were put into a receptacle or a garment (“a lap,” Prov. 16:33), from which they were cast, after being shaken together; he whose “lot” first fell out was the one chosen. The method was employed in a variety of circumstances, e.g., of dividing or assigning property, Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24 (cf., e.g., Num. 26:55); of appointing to office, Acts 1:26 (cf, e.g., 1 Sam. 10:20); for other occurrences in the OT, see, e.g., Josh. 7:14 (the earliest instance in Scripture), Lev.16:7-10; Esth. 3:7; 9:24; (b) “what is obtained by lot, an allotted portion,” e.g., of the ministry allotted to the apostles, Acts 1:17, RV, “portion,” marg., “lot” (kjv, “part”); in some mss. v. 25, kjv, “part” (the RV follows those which have topos, “place”); Acts 8:21; it is also used like kleronomia, “an inheritance,” in Acts 26:18, of what God has in grace assigned to the sanctified; so Col. 1:12; in 1 Pet. 5:3 it is used of those the spiritual care of, and charge over, whom is assigned to elders, rv, “the charge allotted to you” (plural, lit., “the charges”), kjv, “(God’s) heritage.” From kleros the word “clergy” is derived (a transposition in the application of the term). See charge, No. 4.!
B. Verb.
lanchano (λαγχάνω, 2975) denotes (a) “to draw lots,” John 19:24; (b) “to obtain by lot, to obtain,” Luke 1:9, “his lot was,” lit., “he received by lot,” i.e., by divine appointment; Acts 1:17, of the portion “allotted” by the Lord to His apostles in their ministry (cf. A, above); 2 Pet. 1:1, “that have obtained (a like precious faith),” i.e., by its being “allotted” to them, not by acquiring it for themselves, but by divine grace (an act independent of human control, as in the casting of “lots”). See obtain.!
Note: For divide by lot see divide.
LOUD
megas (μέγας, 3173), “great,” is used, besides other meanings, of intensity, as, e.g., of the force of a voice, e.g., Matt. 27:46, 50; in the following the RV has “great” for the kjv, “loud,” Rev. 5:2, 12; 6:10; 7:2, 10; 8:13; 10:3; 12:10; 14:7, 9, 15, 18. See great.
LOVE (Noun and Verb)
1. agapao (άγαπάω, 25) and the corresponding noun agape (B, No. 1 below) present “the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, inquiry into its use, whether in Greek literature or in the Septuagint, throws but little light upon its distinctive meaning in the NT. Cf, however, Lev. 19:18; Deut. 6:5.
“Agape and agapao are used in the NT (a) to describe the attitude of God toward His Son, John 17:26; the human race, generally, John 3:16; Rom. 5:8, and to such as believe on the Lord Jesus Christ particularly John 14:21; (b) to convey His wiil to His children concerning their attitude one toward another, John 13:34, and toward all men, 1 Thess. 3:12; 1 Cor. 16:14; 2 Pet. 1:7; (c) to express the essential nature of God, 1 John 4:8.
“Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1 John 4:9, 10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Rom. 5:8. It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, Cf. Deut. 7:7, 8.
“Love had its perfect expression among men in the Lord Jesus Christ, 2 Cor. 5:14; Eph. 2:4; 3:19; 5:2; Christian love is the fruit of His Spirit in the Christian, Gal. 5:22.
“Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15, 21, 23; 15:10; 1 John 2:5; 5:3; 2 John 6. Selfwill, that is, self-pleasing, is the negation of love to God.
“Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom. 15:2, and works no ill to any, 13:8-10; love seeks opportunity to do good to ‘all men, and especially toward them that are of the household of the faith,’ Gal. 6:10. See further 1 Cor. 13 and Col. 3:12-14.”*
In respect of agapao as used of God, it expresses the deep and constant “love” and interest of a perfect Being towards entirely unworthy objects, producing and fostering a reverential “love” in them towards the Giver, and a practical “love” towards those who are partakers of the same, and a desire to help others to seek the Giver. See beloved.
2. phileo (φιλέω, 5368) is to be distinguished from agapao in this, thatphileo more nearly represents “tender affection.” The two words are used for the “love” of the Father for the Son, John 3:35 (No. 1), and 5:20 (No. 2); for the believer, 14:21 (No. 1) and 16:27 (No. 2); both, of Christ’s “love” for a certain disciple, 13:23 (No. 1), and 20:2 (No. 2).
Yet the distinction between the two verbs remains, and they are never used indiscriminately in the same passage; if each is used with reference to the same objects, as just mentioned, each word retains its distinctive and essential character.
Phileo is never used in a command to men to “love” God; it is, however, used as a
warning in 1 Cor. 16:22; agapao is used instead, e.g., Matt. 22:37; Luke 10:27; Rom.
8:28; 1 Cor. 8:3; 1 Pet. 1:8; 1 John 4:21. The distinction between the two verbs finds a conspicuous instance in the narrative of John 21:15-17. The context itself indicates that
agapao in the first two questions suggests the “love” that values and esteems (cf. Rev.
12:11). It is an unselfish “love,” ready to serve. The use ofphileo in Peter’s answers and the Lord’s third question, conveys the thought of cherishing the object above all else, of manifesting an affection characterized by constancy, from the motive of the highest
veneration. See also Trench, Syn., Sec.xii.
Again, to “love” (phileo) life, from an undue desire to preserve it, forgetful of the real object of living, meets with the Lord’s reproof, John 12:25. On the contrary, to “love” life (agapao) as used in 1 Pet. 3:10, is to consult the true interests of living. Here the word phileo would be quite inappropriate.
Note: In Mark 12:38, kjv, thelo, “to wish,” is translated “love” (rv, “desire”).
B. Nouns.
1. agape (άγάπή, 26), the significance of which has been pointed out in connection with A, No. 1, is always rendered “love” in the RV where the kjv has “charity,” a rendering nowhere used in the RV; in Rom. 14:15, where the kjv has “charitably,” the RV, adhering to the translation of the noun, has “in love.”
Note: In the two statements in 1 John 4:8 and 16, “God is love,” both are used to enjoin the exercise of “love” on the part of believers. While the former introduces a declaration of the mode in which God’s love has been manifested (vv. 9, 10), the second introduces a statement of the identification of believers with God in character, and the issue at the Judgment Seat hereafter (v. 17), an identification represented ideally in the sentence “as He is, so are we in this world.”
2. philanthropia (φιλανθρωπία, 5363) denotes, lit., “love for man” (phileo and anthropos, “man”); hence, “kindness,” Acts 28:2, in Titus 3:4, “(His) love toward man.”! Cf. the adverbphilanthropos, “humanely, kindly,” Acts 27:3.!
Note: Forphilarguria, “love of money,” 1 Tim. 6:10, see money (love of). For philadelphia, see brother, Note (1).
LOVE FEASTS
agape (άγάπή, 26) is used in the plural in Jude 12, and in some mss. in 2 Pet. 2:13; RV
marg., “many ancient authorities read ‘deceivings,’” (apatais); so the kjv. These love feasts arose from the common meals of the early churches (cf. 1 Cor. 11:21). They may have had this origin in the private meals of Jewish households, with the addition of the observance of the Lord’s Supper. There were, however, similar common meals among the pagan religious brotherhoods. The evil dealt with at Corinth (1.c.) became enhanced by the presence of immoral persons, who degraded the feasts into wanton banquets, as
mentioned in 2 Pet. and Jude. In later times the agape became detached from the Lord’s Supper.
LOVELY
prosphiles (προσφιλης, 4375), “pleasing, agreeable, lovely” (pros, “toward,” phileo, “to love”), occurs in Phil. 4:8.! In the Sept., Esth. 5:1 (3rd sentence).
LOVER
This is combined with other words, forming compound adjectives as follows:
1. philotheos (φιλόθεος, 5377), “a lover of God,” 2 Tim. 3:4.!
2. philoxenos (φιλόξενος, 5382), “loving strangers” (xenia, “hospitality”), translated “a lover of hospitality” in Titus 1:8, kjv (rv, “given to h.”); elsewhere, in 1 Tim. 3:2; 1 Pet. 4:9. See hospitality.!
3. philagathos (φιλάγαθος, 5358), “loving that which is good” (agathos), Titus 1:8,
“a lover of good,” rv.!
Note: The negative aphilagathos is found in 2 Tim. 3:3, “no lovers of good.”!
4. philarguros (φιλάργυρος, 5366), “loving money” (arguros, “silver”), translated “lovers of money” in Luke 16:14; 2 Tim. 3:2, RV (kjv, “covetous”). See covetous.!
5. philautos (φίλαυτος, 5367), “loving oneself,” 2 Tim. 3:2, RV.!
6. philedonos (φιλ)δονος, 5369), “loving pleasure” (hedone, “pleasure”), 2 Tim. 3:4, “lovers of pleasure.”!
Note: For “loving warmly,” Rom. 12:10, see affection, B, No. 2.! For aphilarguros, “no lover of money,” 1 Tim. 3:3, rv, and Heb. 13:5, rv, see covetous.!
LOW (to bring, to make), LOW (estate, degree)
A. Verb.
tapeinoo (ταπεινόω, 5013), “to bring low, to humble,” is translated “shall be brought low” in Luke 3:5. See humble.
B. Adjective.
tapeinos (ταπεινός, 5011) denotes “of low degree or estate,” Rom. 12:16, “things that are lowly,” rv (kjv, “men of low estate”). See base, degree, estate, humble, lowly.
C. Noun.
tapeinosis (ταπείνωσις, 5014), “abasement, humiliation, low estate,” is translated “low estate” in Luke 1:48; in Jas. 1:10, “that he is made low,” lit., “in his abasement.”
See HUMILIATION.
LOWER (Adjective, and Verb, to make), LOWEST
A. Adjectives.
1. katoteros (κατώτερος, 2737), the comparative degree of kato, “beneath,” is used in Eph. 4:9, of Christ’s descent into “the lower parts of the earth”; two of the various interpretations of this phrase are (1) that the earth is in view in contrast to heaven, (2) that the region is that of hades, the Sheol of the OT. Inasmuch as the passage is describing the effects not merely of the Incarnation but of the death and resurrection of Christ, the second interpretation is to be accepted; cf., e.g., Ps. 16:10; 63:9; where the Sept. has the superlative; 139:15; Acts 2:31. Moreover, as Westcott says, it is most unlikely that the phrase would be used to describe the earth. The word mere (plural of meros), “parts,” would have no force in such a meaning.!
2. eschatos (έσχατος, 2078), “last, utmost, lowest,” is rendered “lowest” in Luke 14:9, 10, of the “lowest” place at a meal. See last.
B. Verb.
elattoo (έλαττόώ, 1642) denotes “to make less” (elatton, “less”), and is used in the active voice in Heb. 2:7, “Thou madest (Him) ... lower,” and in the passive in v. 9, “was made ... lower,” and John 3:30, “(I must) decrease,” (lit., “be made less”).!
LOWER (Verb, to let down) See let DOWN, NO. 2 (d)
LOWLINESS, LOWLY
A. Noun.
tapeinophrosune (ταπεινοφροσύνη, 5012), “lowliness of mind, humbleness,” is translated “lowliness” or “lowliness of mind” in Acts 20:19, rv; Eph. 4:2; Phil. 2:3. See
HUMBLENESS OF MIND.
B. Adjective.
tapeinos (ταπεινός, 5011), “low, lowly”: see humble and low, B.
LOWRING (to be)
stugnazo (στυγνάζώ, 4768), “to have a gloomy, somber appearance” (akin to stugnos,
“somber, gloomy,” from a root stugP, “to hate”; cf. stugetos, “hateful,” Titus 3:3), is said of the human countenance, Mark 10:22, rv, “his countenance fell” (kjv, “he was sad”); of the sky, Matt. 16:3, “lowring.” See countenance, Note (3).! In the Sept., Ezek.
27:35; 28:19; 32:10.!
LUCRE (filthy)
A. Noun.
kerdos (κέρδος, 2771), “gain” (cf. kerdaino, “to gain, get gain”), is translated “gain”
in Phil. 1:21 and 3:7; “lucre” in Titus 1:11 (preceded by aischros, “filthy”). See gain.!
B. Adjective.
aischrokerdes (αισχροκερδής, 146) denotes “greedy of base gains” (aischros, and A, as above), 1 Tim. 3:8, “greedy of filthy lucre”; so the RV in Titus 1:7, kjv, “given to) filthy lucre.” In some mss. 1 Tim. 3:3.!
aischrokerdos (αισχροκερδώς, 147) denotes “from eagerness for base gain,” 1 Pet. 5:2, “for filthy lucre.”!
LUKEWARM
chliaros (χλιαρός, 5513), “tepid, warm” (akin to chlio, “to become warm,” not found in the NT or Sept.), is used metaphorically in Rev. 3:16, of the state of the Laodicean church, which afforded no refreshment to the Lord, such as is ministered naturally by either cold or hot water.!
LUMP
phurama (φύραμα, 5445) denotes “that which is mixed or kneaded” (phurao, “to mix”) hence, “a lump,” either of dough, Rom. 11:16 (cf. Num. 15:21); 1 Cor. 5:6, 7; Gal. 5:9 (see under leaven); of potter’s clay, Rom. 9:21.!
For LUNATIC see epileptic
LUST (Noun and Verb)
A. Nouns.
1. epithumia (έπιθυμία, 1939) denotes “strong desire” of any kind, the various kinds being frequently specified by some adjective (see below). The word is used of a good desire in Luke 22:15; Phil. 1:23, and 1 Thess. 2:17 only. Everywhere else it has a bad sense. In Rom. 6:12 the injunction against letting sin reign in our mortal body to obey the “lust” thereof, refers to those evil desires which are ready to express themselves in bodily activity. They are equally the “lusts” of the flesh, Rom. 13:14; Gal. 5:16, 24; Eph. 2:3; 2 Pet. 2:18; 1 John 2:16, a phrase which describes the emotions of the soul, the natural tendency towards things evil. Such “lusts” are not necessarily base and immoral, they may be refined in character, but are evil if inconsistent with the will of God.
Other descriptions besides those already mentioned are: — “of the mind,” Eph. 2:3; “evil (desire),” Col. 3:5; “the passion of,” 1 Thess. 4:5, RV; “foolish and hurtful,” 1 Tim. 6:9; “youthful,” 2 Tim. 2:22; “divers,” 2 Tim. 3:6 and Titus 3:3; “their own,” 2 Tim. 4:3;
2 Pet. 3:3; Jude 16; “worldly,” Titus 2:12; “his own,” Jas. 1:14; “your former,” 1 Pet.
1:14, rv; “fleshly,” 2:11; “of men,” 4:2; “of defilement,” 2 Pet. 2:10; “of the eyes,” 1 John 2:16; of the world (“thereof’), v. 17; “their own ungodly,” Jude 18. In Rev. 18:14 “(the fruits) which thy soul lusted after” is, lit., “of thy soul’s lust.” See desire, A, No. 1 (where associated words are noted).
2. orexis (δρεξις, 3715), lit., “a reaching” or “stretching after” (akin to oregomai, “to stretch oneself out, reach after”), a general term for every kind of desire, is used in Rom. 1:27, “lust.”!
3. hedone (ήδον), 2237), “pleasure,” is translated “lusts,” in the kjv of Jas. 4:1, 3 (rv, “pleasures”). See pleasure.
Note: In 1 Thess. 4:5, kjv, pathos, “passion” (rv, “passion”), is translated “lust,”
which is the better rendering of the next word epithumia, rendered “concupiscence.”
Pathos is described by Trench as “the diseased condition out of which epithumia
springs.” In 1 Cor. 12:6: epithumetes, a luster after, is rendered “to lust.”
B. Verb.
epithumeo (έπιθυμέω, 1937), akin to A, No. 1, has the same twofold meaning as the noun, namely (a) “to desire,” used of the Holy Spirit against the flesh, Gal. 5:17 (see below); of the Lord Jesus, Luke 22:15, “I have desired;” of the holy angels, 1 Pet. 1:12; of good men, for good things, Matt. 13:17; 1 Tim. 3:1; Heb. 6:11; of men, for things without moral quality, Luke 15:16; 16:21; 17:22; Rev. 9:6; (b) of “evil desires,” in respect of which it is translated “to lust” in Matt. 5:28; 1 Cor. 10:6; Gal. 5:17 (1st part; see below); Jas. 4:2; to covet, Acts 20:23; Rom. 7:7; 13:9. See covet, desire, B, No. 2.!
Notes: (1) In Gal. 5:17, in the statement, “the flesh lusteth against the Spirit, and the Spirit against the flesh,” the Holy Spirit is intended, as in the preceding verse. To walk by the Spirit involves the opposition here referred to. The verb “lusteth” is not repeated in the second part of the statement, but must in some way be supplied. Since in modern English the word “lust” is used exclusively in a bad sense, it is unsuitable as a translation of epithumeo, where the word is used in a good sense. As the rendering “desire” is used of the Lord Jesus (as mentioned above), it may be best so understood here in respect of the Holy Spirit.
(2) In James 4:5 the RV translates correctly in giving two questions, each of a rhetorical character, asked by way of remonstrance. The first draws attention to the fact that it is impossible for the Scripture to speak in vain; the second to the impossibility that the Holy Spirit, whom God has caused to dwell in the believer, should “long (unto
envying),” epipotheo (kjv, “lust”). Here again, not the human spirit is in view, but the
Spirit of God; cf. 1 Cor. 6:19. See long.
For LYING (falsehood) See lie, and for LYING (in wait) See lie in wait