M

 

mad, madness

A.    Verbs.

1.    mainomai (μαίνομαι, 3105), “to rage, be mad,” is translated by the verb “to be mad” in John 10:20; Acts 12:15; 26:24, 25; 1 Cor. 14:23; see beside ONESELF, No. 2.

2.    emmainomai (έμμαίνομαι, 1693), an intensive form of No. 1, prefixed by en, “in,” implying “fierce rage, to be furious against”; it is rendered “being exceedingly mad” in Acts 26:11 (cf. 9:1).!

B.    Nouns.

1.    mania (μανία, 3130), akin to A, and transliterated into English, denotes “frenzy, madness,” Acts 26:24 “(thy much learning doth turn thee to) madness,” RV; kjv, “(doth make thee) mad.”!

2. anoia (ανοια, 454), lit., “without understanding” (a, negative, nous, “mind, understanding”), denotes “folly,” 2 Tim. 3:9, and this finding its expression in violent rage, Luke 6:11. See folly.!

3.    paraphronia (παραφρονία, 3913), “madness” (frompara, “contrary to,” and

phren, “the mind”), is used in 2 Pet. 2:16.! Cf. paraphroneo, 2 Cor. 11:23, “I speak like one distraught.”!

 

MADE (be)

A. Verbs.

1. ginomai (γίνομαι, 1096), “to become,” is sometimes translated by the passive voice of the verb to make, e.g., Matt. 9:16; John 1:3 (three times), 10; 8:33; Rom. 11:9; 1 Cor. 1:30; 3:13; 4:9, 13; Eph. 2:13; 3:7; Phil. 2:7 (but RV marg., “becoming”); Col. 1:23, 25; Heb. 5:5; 6:4; 7:12, 16, 21, 26; 11:3; Jas. 3:9; 1 Pet. 2:7. In many places the RV translates otherwise, and chiefly by the verb to become, e.g., Matt. 25:6, “there is”; 27:24, “was arising”; John 1:14, “became”; John 2:9, “become”; Rom. 1:3, “born”; 2:25, “is become”; 10:20, “became”; Gal. 3:13, “having become”; 4:4, “born” (twice); Heb. 3:14, “are become”, 7:22, “hath ... become.”

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

2. keimai (κειμαι, 2749), “to lie,” is sometimes used as the passive voice of tithemi, “to put”; it is translated “is (not) made” in 1 Tim. 1:9, of the Law, where a suitable rendering would be “is (not) enacted.”

Notes: (1) In 2 Pet. 2:12, kjv, the verb gennao, “to beget,” in the passive voice, to be born, is translated “made” (RV, “born”). (2) In Luke 3:5, kjv (3rd statement), the future tense of eimi, “to be,” is translated “shall be made” (rv, “shall become”); in the next sentence there is nothing in the original representing “shall be made”. (3) In Acts 16:13,

kjv, the infinitive mood of eimi, “to be,” is translated “to be made” (of prayer), rv, “there was (a place of prayer).” (4) For the translation of words in which the Eng. “made” forms a part of another verb, see under those words, e.g., confessionknownlikelow,

PAYMENTRICHSUBJECT.

B. Noun.

poiema (άνορθόω, 461), whence Eng., “poem,” denotes “that which is made” (from

poieo, “to do, make”), Rom. 1:20, “the things that are made”; Eph. 2:10, “(His) workmanship.”!

 

MAGISTRATE

1.    strategos (στρατήγός, 4755), besides its application to “the captain of the Temple” (see captain), denotes “a magistrate or governor,” Acts 16:20, 22, 35, 36, 38. These were, in Latin terminology, the duumviri or praetores, so called in towns which were Roman colonies. They were attended by lictors or “sergeants,” who executed their orders. In the circumstances of Acts 16 they exceeded their powers, in giving orders for Roman citizens to be scourged; hence they became suppliants. See captain.

2.    archon (αρχων, 758), “a ruler,” denotes, in Luke 12:58, “a local authority, a magistrate,” acting in the capacity of one who received complaints, and possessing higher authority than the judge, to whom the “magistrate” remits the case. See chiefprinceruler.

Notes: (1) In Luke 12:11, kjvarche, “a beginning, rule, principality,” is translated “magistrates”; the word, however, denotes “rulers” in general: hence the RV, “rulers.” (2) For the kjv of Titus 3:1, “to obey magistrates,” see obey, B, No. 3.

 

MAGNIFICENCE

megaleiotes (μεγαλειότής, 3168) denotes “splendor, magnificence” (from megaleios,

“magnificent,” mighty,” Acts 2:11, megas, “great”), translated “magnificence” in Acts 19:27, of the splendor of the goddess Diana. In Luke 9:43, RV (kjv, “mighty power”); in

2 Pet. 1:16, “majesty.” In the papyri writings it is frequent as a ceremonial title.!

 

MAGNIFY

megaluno (μεγαλύνω, 3170), “to make great” (megas), is translated “to magnify” in Luke 1:46; in v. 58, RV, “had magnified (His mercy),” kjv, “had shewed great (mercy)”; Acts 5:13; 10:46; 19:17; 2 Cor. 10:15, RV (kjv, “we shall be enlarged”), i.e., by their faith in its practical effect he will be so assisted as to enlarge the scope of his gospel ministry and carry its message to regions beyond them; in Phil. 1:20, of the “magnifying” of

Christ by him in his body, i.e., in all his activities and ways. In Matt. 23:5, it signifies “to enlarge.” See enlarge.!

Note: ln Rom. 11:13, kjv, the verb doxazo, “to glorify,” is translated “I magnify (my office),” RV, “I glorify (my ministry).” See glorify.

 

MAID, MAIDEN, MAIDSERVANT

1.    pais (παις, 3816), “a child,” denotes “a maid” or “maiden” in Luke 8:51 and 54, rv, “maiden in both places.” See childmanservantservantsonyoung man.

2.    paidiske (παιδίσκη, 3814), a diminutive of No. 1, is translated “maid,” “maids,” in the kjv and RV in Mark 14:66, 69; Luke 22:56, in the RV (kjv, “damsel”), in Matt. 26:69; John 18:17; Acts 12:13; 16:16; in Luke 12:45, “maidservants” (kjv “maidens”); in Gal. 4:22, 23, 30, 31, rv, “handmaid” (kjv, “bondmaid” or “bondwoman”). See bondmaidDAMSEL.!

3.    korasion (κοράσιον, 2877), a colloquial familiar term, is translated “maid” in Matt. 9:24, 25, kjv (rv, “damsel”). See damsel, No. 1.

 

MAIMED

1.    anaperos, or anapeiros (άνάπηρος, 376), “crippled, maimed” (from ana, “up,” and peros, “disabled in a limb”), is found in Luke 14:13, 21.!

2.    kullos (κυλλός, 2948) denotes “crooked crippled” (akin to kulio, “to roll”); in Matt. 15:30, 31, translated “maimed”; so in 18:8, kjv (rv, “halt”) and Mark 9:43 (kjv and rv). See halt.!

 

For MAINSAIL See foresail 

 

MAINTAIN

proistemi (προΐστημι, 4291), “to preside rule,” also means “to maintain,” Titus 3:8 and 14, “to maintain (good works),” RV marg., “profess honest occupations” (kjv, marg.. “trades”). The usage of the phrase kala erga (good works) in the Pastoral Epistles is decisive for the rendering “good works,” here. See over (to be), rule.

 

MAJESTY

1.    megaleiotes (μεγαλειότης, 3168): see magnificence.

2.    megalosune (μεγαλώσύνη, 3172), from megas, “great,” denotes “greatness, majesty”; it is used of God the Father, signifying His greatness and dignity, in Heb. 1:3, “the Majesty (on high),” and 8:1, “the Majesty (in the Heavens)”; and in an ascription of praise acknowledging the attributes of God in Jude 25.!

 

MAKE

1. poieo (ποιέώ, 4160), “to do, to make,” is used in the latter sense (a) of constructing or producing anything, of the creative acts of God, e.g., Matt. 19:4 (2nd part); Acts 17:24; of the acts of human beings, e.g., Matt. 17:4; Acts 9:39; (b) with nouns denoting a state or condition, to be the author of, to cause, e.g., peace, Eph. 2:15; Jas. 3:18; stumbling blocks, Rom. 16:17; (c) with nouns involving the idea of action (or of something accomplished by action), so as to express the idea of the verb more forcibly (the middle voice is commonly used in this respect, suggesting the action as being of special interest

to the doer); for the active voice see, e.g., Mark 2:23, of “making” one’s way, where the idea is not that the disciples “made” a path through the standing corn, but simply that they went, the phrase being equivalent to going, “(they began) as they went (to pluck the ears)”; other instances of the active are Rev. 13:13, 14; 16:14; 19:20; for the middle voice (the dynamic or subjective middle), see, e.g., John 14:23, “will make Our abode”; in Acts 20:24, “none of these things move me,” lit., “I make account of none of these things”; 25:17, “I made no delay” RV, Rom. 15:26; Eph. 4:16; Heb. 1:2; 2 Pet. 1:10; (d) to “make” ready or prepare, e.g., a dinner, Luke 14:12; a supper, John 12:2; (e) to acquire, provide a thing for oneself, Matt. 25:16; Luke 19:18; (J) to render or “make” one or oneself anything, or cause a person or thing to become something, e.g., Matt. 4:19; 12:16, “make (Him known)”; John 5:11, 15, to “make” whole; 16:2, lit., “they shall make (you put out of the synagogue)”; Eph. 2:14; Heb. 1:7; to change one thing into another, Matt. 21:13; John 2:16; 4:46; 1 Cor. 6:15; (g) to constitute one anything, e.g., Acts 2:36, (h) to declare one or oneself anything, John 5:18, “making (Himself equal with God)”; 8:53; 10:33; 19:7, 12; 1 John 1:10; 5:10; (i) to “make” one do a thing, e.g., Luke 5:34; John 6:10; Rev. 3:9. See do, No. 1, and other renderings there.

2.    tithemi (τίθημι, 5087), “to put,” is used in the same way as No. 1 (f), Matt. 22:44, Mark 12:36; Luke 20:43; Acts 2:35; 1 Cor. 9:18 (of making the gospel without charge); Heb. 1:13; 10:13; 2 Pet. 2:6; as No. 1 (g), Acts 20:28; Rom. 4:17. See appoint, No. 3.

3.    diatithemi (διατίθεμαι, 1303), “to covenant,” is rendered “I will make” (the noun

diatheke, “a covenant,” being expressed additionally), in the middle voice, in Acts 3:25; Heb. 8:10 and 10:16, lit., “I will covenant” (see rv, marg.). See appoint, No. 4.

4.    kathistemi (καθίστημι, 2525), “to set down, set in order, appoint,” is used in the same way as No. 1 (g) in Acts 7:10, 27, 35; Heb. 7:28, KV (RV, “appointeth”), as No. 1

(f) in Rom. 5:19 (twice). See appoint, No. 2.

5.    sunistemi (συνιστάω, 4921), “to commend, prove, establish,” is used in Gal. 2:18, much as in No. 1 (g), “I make myself (a transgressor),” i.e., “I constitute (or prove) myself, etc.” See approve, No. 2.

6.    didomi (δίδωμι, 1325), “to give,” is used in 2 Thess. 3:9 in much the same sense as No. 1 (g), “to make (ourselves an ensample)”; in Rev. 3:9 (1st part), RV, “I will give,” the sense is virtually the same as poieo in the 2nd part of the verse, see No. 1 (i). See give.

7.    epiteleo (έπιτελέω, 2005), “to complete,” is translated “to make” in Heb. 8:5 (1st part), rv marg., “complete” [in the 2nd part No. 1 is used in sense (a)]. See accomplish.

8.    sunteleo (συντελέω, 4931), “to end, fulfilled” is translated “I will make” in Heb. 8:8, said of the New Covenant. See end.

9.    eimi (είμί, 1510), “to be,” is translated “make” in Mark 12:42, lit., “which is (a farthing).”

10.    prospoieo (προσποιέομαι, 4364), primarily “to claim,” is used in the middle voice with the meaning “to make as if,” in Luke 24:28, of the Lord’s action regarding the two on the way to Emmaus.! In the Sept., 1 Sam. 21:13; Job 19:14.!

11.    katecho (κατέχω, 2722), “to hold fast” (kata, “down,” intensive, echo, “to hold”), is used of “making” for a place, in Acts 27:40, RV, “they made for” (kjv, “they made toward”). See hold.

12.    prokatartizo (προκαταρτίζω, 4294), “to render fit” (“fitted”; artos, “a joint”) “beforehand,” is used in 2 Cor. 9:5, “to make up beforehand.”!

Notes: (1) In Heb. 9:2, kjv, kataskeuazo, “to prepare,” is translated “made” (rv,

“prepared”). (2) In Eph. 2:15, kjv, ktizo, “to create,” is translated “make” (rv, “create”).

(3) In Acts 26:16, kjv, procheirizo, “to determine, choose,” is translated “make” (rv,

“appoint”). (4) In Gal. 3:16, KV, ero, “to speak,” is translated “were ... made” (rv,

“were ... spoken”). (5) In Luke 14:31, kjv, sumballo, “to meet with,” in hostile sense, is

rendered in combination with the phrase eis polemon, “in war,” “to make war”; rv, “to encounter (in war).” (6) In Rom. 14:19 “the things which make for peace” is, lit., “the things of peace.” (7) In Acts 22:1 the verb “I make” represents no word in the original, lit., “hear now my defense unto you.” (8) The Eng. verb “to make” forms with many other verbs a rendering of single Greek verbs which are given under the respective headings. (9) For “made,” Luke 19:16, RV, see gain, Note (1).

 

MAKER

demiourgos (δημιουργός, 1217), lit., “one who works for the people” (from demos,

“people,” ergon, “work”; an ancient inscription speaks of the magistrates of Tarsus as

demiourgoi& the word was formerly used thus regarding several towns in Greece; it is also found used of an artist), came to denote, in general usage, a builder or “maker,” and is used of God as the “Maker” of the heavenly city, Heb. 11:10. In that passage the first

word of the two, technites, denotes “an architect, designer,” the second, demiourgos, is the actual Framer, the city is the archetype of the earthly one which God chose for His earthly people.! Cf. ktistes, “creator.”

 

MALE

arsen or arren (αρρην, 730) is translated “men” in Rom. 1:27 (three times); “man child” in Rev. 12:5 (v. 13 in some mss.); “male” in Matt. 19:4; Mark 10:6; Luke 2:23; Gal. 3:28, “(there can be no) male (and female),” RV, i.e. sex distinction does not obtain in Christ; sex is no barrier either to salvation or the development of Christian graces. See MAN.!

 

malefactor

1.    kakourgos (κακουργος, 2557), an adjective, lit., “evil-working” (kakos, “evil,”

ergon, “work”), is used as a noun, translated “malefactor(-s)” in Luke 23:32, 33, 39, and in the RV in 2 Tim. 2:9 (kjv, “evil doer”). See evil, B, Note (1). In the Sept., Prov. 21:15.!

2.    kakopoios (κακοποιός, 2555), an adjective, lit., “doing evil,” is used in 1 Pet. 2:12, 14; 3:16 (in some mss.); 4:15. See evil, B, No. 5.!

 

MALICE, MALICIOUSNESS, MALICIOUS

kakia (κακία, 2549), “badness in quality” (the opposite of arete, “excellence”), “the vicious character generally” (Lightfoot), is translated “malice” in 1 Cor. 5:8; 14:20; Eph. 4:31; Col. 3:8; Titus 3:3; 1 Pet. 2:1, kjv (rv, “wickedness”; marg., “malice”); “maliciousness” in Rom. 1:29; in 1 Pet. 2:16, kjv (rv, “wickedness”; marg., “malice”). Elsewhere, Matt. 6:34; Acts 8:22; Jas. 1:21 (rv marg., “malice”). See evil, B, No. 1.!

Note: In 2 John 10, kjv, poneros, “evil, wicked” (see evil, A. No. 2) is translated “malicious” (RV, “wicked”).

 

MALIGNITY

kakoetheia (κακοηθεια, 2550), lit., “bad manner or character” (kakos, “bad,” ethos, “manner”), hence, “an evil disposition” that tends to put the worst construction on everything, “malice, malevolence, craftiness,” occurs in Rom. 1:29, as the accompaniment of dolos, “guile.”!

 

MAMMON

mamonas (μαμμωνας, 3126), a common Aramaic word for “riches,” akin to a Hebrew word signifying “to be firm, steadfast” (whence “Amen”), hence, “that which is to be trusted”; Gesenius regards it as derived from a Heb. word signifying “treasure” (Gen. 43:23); it is personified in Matt. 6:24; Luke 16:9, 11, 13.!

 

MAN (See also men)

1. anthropos (άνθρωπος, 444) is used (a) generally, of “a human being, male or female,” without reference to sex or nationality, e.g., Matt. 4:4; 12:35; John 2:25; (b) in distinction from God, e.g., Matt. 19:6; John 10:33; Gal. 1:11; Col. 3:23; (c) in distinction from animals, etc., e.g., Luke 5:10; (d) sometimes, in the plural, of “men and women,” people, e.g., Matt. 5:13, 16; in Mark 11:2 and 1 Tim. 6:16, lit., “no one of men”; (e) in some instances with a suggestion of human frailty and imperfection e.g., 1 Cor. 2:5; Acts 14:15 (2nd part); (f) in the phrase translated “after man,” “after the manner of men,” “as a man” (kjv), lit. “according to (kata) man,” is used only by the apostle Paul, of “(1) the practices of fallen humanity 1 Cor. 3:3; (2) anything of human origin, Gal. 1:11; (3) the laws that govern the administration of justice among men, Rom. 3:5; (4) the standard generally accepted among men, Gal. 3:15; (5) an illustration not drawn from Scripture, 1 Cor. 9:8; (6) probably = ‘to use a figurative expression’ (see kjv, marg.), i.e., to speak evil of men with whom he had contended at Ephesus as ‘beasts’ (cf. 1 Cor. 4:6), 1 Cor. 15:32; Lightfoot prefers ‘from worldly motives’; but the other interpretation, No. (4), seems to make better sense. See also Rom. 6:19, where, however, the Greek is slightly different, anthropinos, ‘pertaining to mankind’; the meaning is as Nos. (5) and (6).”*

(g) in the phrase “the inward man,” the regenerate person’s spiritual nature personified, the inner self of the believer, Rom. 7:22, as approving of the law of God; in Eph. 3:16, as the sphere of the renewing power of the Holy Spirit; in 2 Cor. 4:16 (where

anthropos is not repeated), in contrast to “the outward man,” the physical frame, the “man” as cognizable by the senses; the “inward” man is identical with “the hidden man of the heart,” 1 Pet. 3:4.

(h)    in the expressions “the old man,” “the new man,” which are confined to Paul’s epistles, the former standing for the unregenerate nature personified as the former self of a believer, which, having been crucified with Christ, Rom. 6:6, is to be apprehended practically as such, and to be “put off,” Eph. 4:22; Col. 3:9, being the source and seat of sin; the latter, “the new man,” standing for the new nature personified as the believer’s regenerate self, a nature “created in righteousness and holiness of truth,” Eph. 4:24, and having been “put on” at regeneration, Col. 3:10; being “renewed after the image of Him that created him,” it is to be “put on” in practical apprehension of these facts.

(i)    often joined with another noun, e.g., Matt. 11:19, lit., “a man, a glutton”; 13:52, lit., “a man, a householder”; 18:23, “a certain king,” lit., “a man, a king.”

(j) as equivalent simply to “a person,” or “one,” whether “man” or woman, e.g., Acts

19:16; Rom. 3:28; Gal. 2:16; Jas. 1:19; 2:24; 3:8 (like the pronoun tis, “someone”; tis is

rendered “man” in Matt. 8:28); or, again (as tis sometimes signifies), “a man,” e.g., Matt. 17:14; Luke 13:19.

(k) definitely, with the article, of some particular person, Matt. 12:13; Mark 3:3, 5; or with the demonstrative pronoun and the article, e.g., Matt. 12:45; Luke 14:30. For the phrase “the Son of man” see son of man. For “the man of sin,” 2 Thess. 2:3, see iniquity, No. 1.

(1) in the phrase “the man of God,” 2 Tim. 3:17, not used as an official designation, nor denoting a special class of believers, it specifies what every believer should be, namely, a person whose life and conduct represent the mind of God and fulfill His will; so in 1 Tim. 6:11, “O man of God.” Some regard this in the OT sense as of a prophet acting in a distinctive character, possessed of divine authority; but the context is of such a general character as to confirm the more extended designation here.

Notes: (1) In Gal. 3:28, the RV adds the italicized word “man” (“ye all are one man in Christ Jesus”), in accordance with Eph. 2:15, which speaks of Jew and Gentile as becoming “one new man” in Christ. The figure is closely analogous to that of “the body.” In these two passages “one” is masculine, i.e., “one person”; in John 10:30; 11:52; 17:21, 22, 23, “one” is neuter, “one thing,” as in 1 Cor. 3:8; 11:5. The first two, in Gal. 3 and Eph. 2, express vital union, present and eternal; in John 17 the union is moral, a process in course of accomplishment. (2) For philanthropia, Titus 3:4, “(His) love toward man,” see kind, C, No. 2.

(3) In Rev. 9:20, the rv translates the genitive plural of anthropos with the article, “mankind” (kjv, “the men”); it might have been rendered “(the rest) of men.”

2. aner (άν)ρ, 435) is never used of the female sex; it stands (a) in distinction from a woman, Acts 8:12; 1 Tim. 2:12; as a husband, Matt. 1:16; John 4:16; Rom. 7:2; Titus 1:6;

(b) as distinct from a boy or infant, 1 Cor. 13:11; metaphorically in Eph. 4:13; (c) in conjunction with an adjective or noun, e.g., Luke 5:8, lit., “a man, a sinner”; 24:19, lit., “a man, a prophet”; often in terms of address, e.g., Acts 1:16; 13:15, 26; 15:7, 13, lit., “men, brethren”; with gentilic or local names (virtually a title of honor), e.g., Acts 2:14; 22:3, lit., “Judean men,” “a Judean man”; 3:12; 5:35, lit., “Israelite men”; 17:22, “Athenian men”; 19:35, lit., “Ephesian men”; in Acts 14:15 it is used in addressing a company of “men,” without any descriptive term. In this verse, however, the distinction between aner and anthropos (2nd part) is noticeable; the use of the latter comes under No. 1 (e); (d) in general, “a man, a male person” (used like the pronoun tis, No. 3), “a man” (i.e., a certain “man”), e.g., Luke 8:41; in the plural, Acts 6:11.

3.    tis (τίς, 5100), “some one, a certain one,” is rendered “a man,” “a certain man,” e.g., in Matt. 22:24; Mark 8:4, kjv (rv, “one”); 12:19; John 3:3, 5; 6:50; 14:23; 15:6, 13; Acts 13:41, kjv (rv, “one”); 1 Cor. 4:2; 1 Tim. 1:8; 2 Tim. 2:5, 21; Jas. 2:14, 18; 1 Pet. 2:19; 1 John 4:20.

4.    arren and arsen (αρρην, 730): see male.

5.    teleios (τέλειος, 5046), perfect, is translated “men” in 1 Cor. 14:20, RV marg., “of full age,” kjv marg., “perfect, or, of a ripe age.” See perfect.

Note: In many cases the word “man” is combined with an adjective to translate one word in the original. These will be found under various other headings.

 

For MAN CHILD see male

 

MAN’S, OF MAN, MANKIND (see also men)

anthropinos (άνθρώπινος, 442), “human, belonging to man” (from anthropos, see man, No. 1), is used (a) of man’s wisdom, in 1 Cor. 2:13 (some mss. have it in v. 4, where indeed it is implied; see, however, the rv); (b) of “man’s judgement,” 1 Cor. 4:3 (marg., “day”: see day); (c) of “mankind,” Jas. 3:7, lit., “the human nature,” RV marg. (kjv marg., “nature of man”); (d) of human ordinance, 1 Pet. 2:13; Moulton and Milligan show from the papyri how strongly antithetic to the divine the use of the word is in this respect; (e) of temptation, 1 Cor. 10:13, rv, “such as man can bear” (kjv, “such as is common to man”), i.e., such as must and does come to “men”; () of “men’s” hands, Acts 17:25; (g) in the phrase “after the manner of men,” Rom. 6:19.!

Notes: (1) In Luke 16:12, kjvallotrios, “belonging to another” (allos, “another”), here used as a pronoun, is translated “another man’s” (rv, “another’s”); so, as an adjective, in Rom. 14:4; 15:20; 2 Cor. 10:15, 16 (in this last the RV omits “man”). (2) In Acts 27:22 there is no word representing “man’s”; the RV has “of life.” (3) In Rom. 5:17, the rv rightly has “the trespass of the one,” for kjv, “one man’s offense.”

 

MANGER

phatne (φάτνη, 5336), “a manger,” Luke 2:7, 12, 16, also denotes “a stall,” 13:15.! So in the Sept., the word denoted not only a “manger” but, by metonymy, the stall or crib (Prov. 14:4) containing the “manger.”

 

MANIFEST (Adjective and Verb)

A. Adjectives.

1.    emphanes (έμφανής, 1717), manifest (akin to emphaino, “to show in, to exhibit”;

en, “in,” phaino, “to cause to shine”), is used (a) literally in Acts 10:40, rv “(gave Him to be made) manifest”; (b) metaphorically in Rom. 10:20, “(I was made) manifest.” See openly.! Cf. B, No. 2.

2.    phaneros (φανερός, 5318), “open to sight, visible, manifest” (the rootphanU, signifying “shining,” exists also in No. 1), is translated “manifest” in Luke 8:17; Acts 4:16; 7:13, RV (kjv, “known”); Rom. 1:19; 1 Cor. 3:13; 11:19; 14:25; Gal. 5:19; Phil. 1:13; 1 Tim. 4:15 (kjv “appear”); 1 John 3:10. See appear, B, Note (2), know, B, No. 2,

OPENLY, OUTWARDLY.

3. aphanes (άφαν)ς, 852) denotes “unseen, hidden,” Heb. 4:13, “not manifest” (a, negative andphaino).! In the Sept., Neh. 4:8; Job 24:20.!

Notes: (1) In 1 Cor. 15:27, kjv delos, “evident,” is translated “manifest” (RV,

“evident”). (2) So with ekdelos, 2 Tim. 3:9, an intensive form of delos, signifying “quite

evident.”! (3) In 1 Tim. 5:25, kjv,prodelos, “evident beforehand, clearly evident,” is translated “manifest beforehand” (rv, “evident”); see evident. (4) For “manifest token,” see token.

B. Verbs.

1.    phaneroo (φανερόω, 5319), “to make visible, clear, manifest,” known (akin to A, No. 2), is used especially in the writings of the apostles John and Paul), occurring 9 times in the Gospel, 9 times in 1 John, 2 in Rev.; in the Pauline Epistles (including Heb.) 24 times; in the other Gospels, only in Mark, 3 times; elsewhere in 1 Pet. 1:20; 5:4.

The true meaning is “to uncover, lay bare reveal.” The following are variations in the rendering, which should be noted: Mark 16:12, 14 (rv, “was manifested,” kjv, “appeared”); John 21:1 (rv, “manifested,” kjv, “shewed”; cf. v. 14); Rom. 1:19 (rv, “manifested,” kjv, “hath shewed”); 2 Cor. 3:3 (rv, “being made manifest,” kjv, “are manifestly declared”); 2 Cor. 5:10; 7:12 and Rev. 3:18 (RV, “be made manifest,” kjv, “appear”); 2 Cor. 11:6 (rv, “we have made it manifest,” kjv, “we have been throughly made manifest”); Col. 1:26 (rv “hath it been manifested,” kjv, “is made manifest”); 3:4 (rv, “be manifested,” kjv, “appear”; so 1 Pet. 5:4); 1 Tim. 3:16 (rv, “was manifested,” kjv, “was manifest”); 2 Tim. 1:10 (rv, “hath ... been manifested,” kjv, “is ... made manifest”; cf. Rom. 16:26, 2 Cor. 4:10, 11; 1 Pet. 1:20); Heb. 9:26 (RV, “hath He been manifested,” kjv, “hath He appeared”); 1 John 2:28; 3:2 (rv, “is ... made manifest,” kjv, “doth appear”). See appear, A, No. 4.

2.    emphanizo (έμφανίζω, 1718), akin to A, No. 1, is translated “to manifest, make manifest,” in John 14:21, 22; Heb. 11:14, rv; see appear, A, No. 5.

Note: For the adverb phaneros, “manifestly,” see evidently, openly.

 

MANIFESTATION

phanerosis (φανέρωσις, 5321), “a manifestation” (akin to phaneros and phaneroo; see manifest), occurs in 1 Cor. 12:7 and 2 Cor. 4:2.!

Note: In Rom. 8:19, kjv, apokalupsis, “an uncovering, laying bare, revealing, revelation,” is translated “manifestation” (rv, “revealing”). See revelation.

 

MANIFOLD

1.    poikilos (ποικίλος, 4164), “varied,” is translated “manifold” in 1 Pet. 1:6; 4:10 and in Jas. 1:2, rv (kjv, “divers”). See divers, A, No. 2.

2.    polupoikilos (πολυποίκιλος, 4182), “much varied” (polus, “much,” and No. 1), is said of the wisdom of God, in Eph. 3:10.!

3.    pollaplasion (πολλαπλασίων, 4179), “many times more” (from polus, “much”), occurs in Luke 18:30, “manifold more,” and in many ancient authorities in Matt. 19:29

(RV, marg.; some editions in text); kjv and RV text “a hundredfold,” translating hekatontaplasiona.!

 

For MANKIND see man, No. 1, Note (3), man’S (c), abusers 

 

MANNA

manna (μάννα, 3131), the supernaturally provided food for Israel during their wilderness journey (for details see Exod. 16 and Num. 11). The Hebrew equivalent is given in Exod. 16:15, rv marg., “man hu.” The translations are, rv, “what is it?”; kjv and RV marg., “it is manna.” It is described in Ps. 78:24, 25 as “the corn of heaven” and “the bread of the mighty,” rv text and kjv marg. (“angels’ food,” kjv text), and in 1 Cor. 10:3, as “spiritual meat.” The vessel a pointed to contain it as a perpetual memorial, was of gold, Heb. 9:4, with Exod. 16:33. The Lord speaks of it as being typical of Himself, the true Bread from Heaven, imparting eternal life and sustenance to those who by faith partake spiritually of Him, John 6:31-35. The “hidden manna” is promised as one of the rewards of the overcomer, Rev. 2:17; it is thus suggestive of the moral excellence of Christ in His life on earth, hid from the eyes of men, by whom He was “despised and rejected”; the path of the overcomer is a reflex of His life. None of the natural substances called “manna” is to be identified with that which God provided for Israel.!

 

MANNER

A. Nouns.

1.    ethos (θος, 1485), “a habit, custom” (akin to the verb etho, “to be accustomed”), is always translated “custom” in the RV (“manner” in the kjv of John 19:40; Acts 15:1; 25:16; Heb. 10:25). See custom, No. 1.

2.    ethos (ήθος, 2239), primarily “a haunt, abode,” then, “a custom, manner,” occurs in the plural in 1 Cor. 15:33, i.e., ethical conduct, morals.!

3.    tropos (τρόπος, 5158), “a turning, fashion, manner, character, way of life,” is translated “manner” in Acts 1:11, with reference to the Lord’s ascension and return, in Jude 7, of the similarity of the evil of those mentioned in vv. 6 and 7. See CONVERSATIONMEANSWAY.

Note: In Acts 15:11, the phrase kath hon tropon, “according to what manner,” is translated “in like manner as,” rv (kjv, “even as”).

4.    tupos (τύπος, 5179), “a mark or impress,” is translated “manner” in Acts 23:25.

See form, No. 3.

5.    akribeia (άκρίβεια, 195), “exactness, precision” (akin to akribes, “exact, careful”;

see akriboo, “to inquire carefully,” and akribos, “carefully”), occurs in Acts 22:3, rv, “strict manner” (kjv, “perfect manner”).!

Notes: (1) The verb etho, “to be accustomed,” has a perfect tense eiotha, with a

present meaning, the neuter of the participle of which, eiothos, used with the article, signifies “custom,” Luke 4:16. In Acts 17:2 the kjv translates it “manner” (rv,

“custom”). See customwont. (2) For agoge, in 2 Tim. 3:10, kjv, “manner of life” (rv, “conduct”) see conduct. (3) For anastrophe, “manner of life,” see life, A, No. 6; cf.

live, No. 5. Agoge suggests conduct according to one’s leading; anastrophe, conduct as one goes about and mingles with others.

B. Adjectives and Pronouns.

1.    potapos (ποταπός, 4217), primarily, “from what country,” then, “of what sort,” is rendered “what manner of man.” Matt. 8:27: so 2 Pet. 3:11; Mark 13:1 (twice); Luke 1:29; 7:39; 1 John 3:1.!

2.    poios (ποιος, 4169), “of what sort,” is translated “by what manner of (death)” in John 21:19, RV, (kjv, “by what”); in Acts 7:49, “what manner of (house)”; Rom. 3:27, “what manner of law”; 1 Cor. 15:35, “what manner of body.”

3.    hoios (οιος, 3634), a relative pronoun, signifying “what sort of or manner of,” is translated by the latter phrase in 1 Thess. 1:5; some mss. have it in Luke 9:55, as in kjv; the RV follows those in which it is absent.

4.    hopoios (όποιος, 3697) is rendered “what manner of” in 1 Thess. 1:9; Jas. 1:24. See sort, A.

C. Adverbs.

1.    polutropos (πολυτρόπως, 4187), lit., “much turning” (polus, “much,” tropos, “a turning”), “in many ways (or manners),” is rendered “in divers manners” in Heb. 1:1.!

2.    houtos or houto (οΰτω, 3779), “thus, in this way,” is rendered “after this manner” in Matt. 6:9; 1 Pet. 3:5; Rev. 11:5. See sothus.

3.    hosautos (ώσαύτως, 5615), a strengthened form of hos, “thus,” signifies “just so, likewise, in like manner,” e.g., 1 Tim. 2:9; in the following the RV has “in like manner,” for kjv, “likewise”; Mark 14:31; Luke 22:20; Rom. 8:26; 1 Tim. 3:8; 5:25; in Luke 20:31 the rv has “likewise,” kjv, “in like manner.” See likewise.

4.    homoios (ομοίως, 3668), akin to the adjective homoios, “like,” signifies in “like manner, equally”; in the following the RV has “in like manner” for kjv, “likewise”; Matt. 27:41; Mark 4:16; Luke 10:32; 13:3; 16:25; John 5:19; (Heb. 9:21); Jas. 2:25; 1 Pet. 3:1,

7; Rev. 8:12; in Rev. 2:15 the kjv “which thing I hate” translates a variant reading (ho miso). See likewiseso.

5.    pos (πως, 4459), how, is translated “after what manner” in Acts 20:18. See means.

Note: Forparaplesios, Heb. 2:14, rv, see likewise, No. 4.

D. Preposition.

kata (κατά, 2596), “according to,” is translated “after the manner” in John 2:6, i.e.,

“in accordance with”; in Rom. 3:5; 1 Cor. 3:3; 9:8, RV, “after the manner of” (kjv, “as”).

E. Verb.

tropophoreo (τροποφορέω, 5159), “to bear another’s manners,” is translated “suffered He (their) manners” in Acts 13:18. For this and the alternative reading see bear, No 5.!

Notes: (1) In the following the phrase kata tauta, or kata ta auta, lit., “according to the same things,” is translated “in (the) like (RV, same) manner,” Luke 6:23; v. 26, RV (kjv, “so”); 17:30, RV, “after the same manner” (kjv, “even thus”). (2) In Phil. 2:18 the

phrase to h auto, lit., “the same (thing),” used adverbially, is translated “in the same

manner,” rv (kjv, “for the same cause”). (3) In Mark 13:29, kjvkai, “also” (so rv), is translated “in like manner.” (4) In Acts 15:23 some mss. have the demonstrative pronoun tode used adverbially and rendered “after this manner” (kjv). The rv, adhering to the mss. in which it is absent, inserts the word “thus” in italics. (5) In Acts 25:20 a phrase lit. rendered “(as to) the inquiry concerning these things” (or according to some mss. “this person,” whether “Jesus” or “Paul,” v. 19), is translated “of such manner of questions,” kjv (RV, “how to inquire concerning these things”). (6) In Luke 1:66, kjvara, “then” (so RV), is rendered freely “(what) manner.” (7) In Luke 24:17, kjv, the pronoun tis, “who, what,” in the plural (RV, “what”) is translated “what manner of’; similarly, in the singular in Mark 4:41; Luke 8:25 (RV, “who”), John 7:36. (8) In Gal. 2:14, kjv, the adverb ethnikos, “in gentile fashion” (ethnos, “a nation”: in the plural, “Gentiles or nations”), is translated “after the manner of Gentiles” (RV, “as do”). (9) In Matt. 12:31; Luke 11:42; Rev. 18:12, kjv,pas, “every” (so rv), is translated “all manner.”

 

MANSERVANT

pais (παις, 3816), “a child, boy, youth,” also means “a servant, attendant”; in Luke

12:45 it is used in the plural “menservants,” in contrast to paidiske, “a maidservant.” See child, No. 4.

 

MANSIONS

mone (μονή, 3438), primarily “a staying abiding” (akin to meno, “to abide”), denotes an “abode” (Eng., “manor,” “manse,” etc.), translated “mansions” in John 14:2; “abode” in v. 23. There is nothing in the word to indicate separate compartments in heaven; neither does it suggest temporary resting places on the road.!

 

MANSLAYERS

androphonos ( άνδροφόνος, 409), from aner, “a man,” andphoneus, “a murderer,” occurs in the plural in 1 Tim. 5:9.!

 

MANTLE

peribolaion (περιβόλαιον, 4018), lit., “that which is thrown around,” is translated “mantle” in Heb. 1:12, rv (kjv, “vesture.”) See coveringveil.

 

MANY

1. polus (πολύς, 4183), “much, many great,” is used especially of number when its significance is “many,” e.g., Matt. 8:30; 9:10; 13:17; so the RV of Matt. 12:15, where some mss. follow the word by ochloi, “multitudes”; 1 Cor. 12:12; Rev. 1:15; it is more frequently used as a noun, “many (persons),” e.g., Matt. 3:7; 7:22; 22:14; with the article, “the many,” e.g., Matt. 24:12, rv; Mark 9:26, RV, “the more part” (kjv “many”); Rom. 5:15, 19 (twice), rv; 12:5; 1 Cor. 10:17; v. 33, RV; so 2 Cor. 2:17; in 1 Cor. 11:30, RV, “not a few.” In Luke 12:47 it is translated “many stripes,” the noun being understood. See GREATMUCH.

Notes: (1) In Luke 23:8 some mss. have polla, “many things,” though it is absent from the most authentic; see the RV. (2) In Mark 6:20 the RV, following the mss. which have aporeo, “to be perplexed,” translates polla by “much”, some mss. have poieo, “to

do”; hence kjv, “did many things.” (3) In Gal. 4:27 the plural of polus, with mallon, “more,” is translated “more” in the RV (kjv, “many more”), lit., “many are the children of the desolate more than of her that, etc.,” the phrase implying that both should have many children, but the desolate more than the other. (4) In John 7:40 there is no word in the original representing “some” or “many.”

2.    pleion (πλείών, 4119), “more, greater,” the comparative of No. 1, is translated “many” in Acts 2:40; 13:31; 21:10; 24:17; 25:14; 27:20; 28:23 (kjvrv, “in great number”); with the article, “most,” RV (or rather, “the more part”) Acts 19:32; 1 Cor.

10:5, and Phil. 1:14 (for kjv, “many,” an important change); in 2 Cor. 2:6, RV, “the many” (marg., “the more”); so 4:15; in 9:2, “very many” (marg., “the more part”); in Heb. 7:23, rv, “many in number” (kjv “many”). See greatermore.

3.    hikanos (ικανός, 2425), “sufficient,” when used of number sometimes signifies “many,” suggesting a sufficient number, (a) with nouns, Luke 8:32; 23:9; Acts 9:23, 43; 20:8; 27:7; (b) absolutely, some noun being understood, e.g., Acts 12:12; 14:21; 19:19; 1 Cor. 11:30. See able, C, No. 2.

4.    hosos (οσος, 3745), “how much, how many, how great, as much as, as many as,” is translated “as many as,” e.g., in Matt. 14:36; Mark 3:10; Luke 9:5, RV (kjv, “whosoever”); Acts 2:39; in 9:16, RV, “how many things” (kjv, “how great things”); in Rom. 6:3 the RV renders it by “all we who” (kjv, “so many of us as”), a necessary alteration, not singling out some believers from others, as if some were not baptized, but implying what was recognized as true of all (see Acts 18:8); in 2 Cor. 1:20, RV, “how many soever be” (kjv, “all”). See all, C.

5.    posos (πόσος, 4214), “how much, how great, how many,” has the last meaning in Matt. 15:34; 16:9, 10; 27:13 (“how many things”); Mark 6:38; 8:5, 19, 20; 15:4 (“how many things); Luke 15:17; Acts 21:20. See great.

6.    tosoutos (τοσουτος, 5118), “so great, so much, so many,” (a) qualifying a noun, is rendered “these many (years)” in Luke 15:29; “so many,” John 12:37; 1 Cor. 14:10; (b) without a noun, John 6:9; 21:11; Gal. 3:4, “so many things.” See great.

Note: In John 17:2, kjv, the neuter of pas, “all,” followed by the neuter of the relative pronoun “what,” and then by the plural of the personal pronoun, is translated “to as many as” (rv, “whatsoever ... to them”).

 

MARAN-ATHA

maran-atha (μαράν άθά, 3134), an expression used in 1 Cor. 16:22, is the Greek spelling for two Aramaic words, formerly supposed by some to be an imprecatory utterance or “a curse reinforced by a prayer,” an idea contrary to the intimations conveyed by its use in early Christian documents, e.g., “The Teaching of the Apostles,” a document of the beginning of the 2nd cent., and in the “Apostolic Constitutions” (vii. 26), where it is used as follows: “Gather us all together into Thy Kingdom which Thou hast prepared. Maranatha, Hosanna to the Son of David; blessed is He that cometh, etc.”

The first part, ending in ‘n,’ signifies “Lord”; as to the second part, the Fathers regarded it as a past tense, “has come.” Modern expositors take it as equivalent to a present, “cometh,” or future, “will come.” Certain Aramaic scholars regard the last part

as consisting of tha, and regard the phrase as an ejaculation, “our Lord, come,” or “o Lord, come.” The character of the context, however, indicates that the apostle is making a statement rather than expressing a desire or uttering a prayer.

As to the reason why it was used, most probably it was a current ejaculation among early Christians, as embodying the consummation of their desires.

“At first the title Marana or Maran, used in speaking to and of Christ was no more than the respectful designation of the Teacher on the part of the disciples.” After His resurrection they used the title of or to Him as applied to God, “but it must here be remembered that the Aramaic-speaking jews did not, save exceptionally, designate God as ‘Lord’ ; so that in the ‘Hebraist’ section of the Jewish Christians the expression ‘our

Lord’ (Marana) was used in reference to Christ only” (Dalman, The Words of Jesus).!

 

MARBLE

marmaros (μάρμαρος, 3139) primarily denoted any “glistering stone” (from maraino, “to glisten”); hence, “marble,” Rev. 18:12.!

 

MARINERS

nautes (ναύτης, 3492), “a seaman, mariner, sailor” (from naus, “a ship,” Eng., “nautical”), is translated “sailors” in Acts 27:27, 30, RV (kjv, “shipmen”); in Rev. 18:17, RV, “mariners” (kjv, “sailors”).!

 

MARK (Noun)

1.    charagma (χάραγμα, 5480) denotes “a stamp, impress,” translated “mark” in Rev. 13:16, 17, etc. See graven.

2.    stigma (στίγμα, 4742) denotes “a tattooed mark” or “a mark burnt in, a brand”

(akin to stizo, “to prick”), translated “marks” in Gal. 6:17.! “It is probable that the apostle refers to the physical sufferings he had endured since he began to proclaim jesus as Messiah and Lord [e.g., at Lystra and Philippi]. It is probable, too, that this reference to his scars was intended to set off the insistence of the judaizers upon a body-mark which cost them nothing. over against the circumcision they demanded as a proof of obedience to the law he set the indelible tokens, sustained in his own body, of his loyalty to the Lord jesus. As to the origin of the figure, it was indeed customary for a master to brand his slaves, but this language does not suggest that the apostle had been branded by His Master. Soldiers and criminals also were branded on occasion; but to neither of these is the case of Paul as here described analogous. The religious devotee branded himself with the peculiar mark of the god whose cult he affected; so was Paul branded with the marks of his devotion to the Lord Jesus. It is true such markings were forbidden by the law, Lev. 19:28, but then Paul had not inflicted these on himself “The marks of jesus cannot be taken to be the marks which the Lord bears in His body in consequence of the Crucifixion; they were different in character.”*

3. skopos (σκοπός, 4649), primarily “a watcher, watchman” (as in the Sept., e.g.,

Ezek. 3:17), then, “a mark on which to fix the eye” (akin to skopeo, “to look at”), is used metaphorically in Phil. 3:14, of “an aim or object,” RV, “goal.” See goal.!

 

MARK (Verb)

1.    epecho (έπέχω, 1907), lit., “to hold upon” (epi, “upon,” echo, “to hold”), signifies

(likeparecho) “to hold out,” Phil. 2:16, of the word of life; then, “to hold one’s mind towards, to observe,” translated “marked” in Luke 14:7, of the Lord’s observance of those who chose the chief seats. See heedholdstay.

2.    skopeo (σκοπέω, 4648), “to look at, behold, watch, contemplate,” (akin to skopos, “a mark,” see Noun above), is used metaphorically of “looking to,” and translated “mark” in Rom. 16:17, of a warning against those who cause divisions, and in Phil. 3:17, of observing those who walked after the example of the apostle and his fellow workers, so as to follow their ways. See heed, Note (1), look.

 

market, marketplace

agora (άγορά, 58), primarily “an assembly,” or, in general, “an open space in a town”

(akin to ageiro, “to bring together”), became applied, according to papyri evidences, to a variety of things, e.g., “a judicial assembly,” “a market,” or even “supplies, provisions” (Moulton and Milligan, Vocab.). In the NT it denotes “a place of assembly, a public place or forum, a marketplace.” A variety of circumstances, connected with it as a public gathering place, is mentioned, e.g., business dealings such as the hiring of laborers, Matt. 20:3; the buying and selling of goods, Mark 7:4 (involving risk of pollution); the games of children, Matt. 11:16; Luke 7:32; exchange of greetings, Matt. 23:7; Mark 12:38; Luke 11:43; 20:46; the holding of trials, Acts 16:19; public discussions, Acts 17:17. Mark 6:56 records the bringing of the sick there. The word always carries with it the idea of publicity, in contrast to private circumstances.

The RV always translates it “marketplace” or in the plural. The kjv sometimes changes the rendering to “markets” and translates it “streets” in Mark 6:56. See street

 

MARRED

Note: In Mark 2:22, apollumi, “to destroy, perish,” is found in the most authentic mss. as applying both to the wine and the wine skins, RV, “perisheth”; the kjv follows the mss. which tell of the wine being “spilled” (ekcheo, “to pour out”), and the skins (kjv, “bottles”) being “marred.” See destroy, No. 1.

 

MARRIAGE (give in), MARRY

A. Noun.

gamos (γάμος, 1062), “a marriage, wedding,” or “wedding feast,” is used to denote (a) the ceremony and its proceedings, including the “marriage feast,” John 2:1, 2; of the “marriage ceremony” only, figuratively, Rev. 19:7, as distinct from the “marriage feast” (v. 9); (b) “the marriage feast,” RV in Matt. 22:2-4, 9; in v. 8, 10, “wedding;” in 25:10, RV “marriage feast;” so Luke 12:36; 14:8; in Matt. 22:11, 12, the “wedding garment” is, lit., “a garment of a wedding.” In Rev. 19, where, under the figure of a “marriage,” the union of Christ, as the Lamb of God, with His heavenly bride is so described, the marriage itself takes place in heaven during the Parousia, v. 7 (the aorist or point tense indicating an accomplished fact; the bride is called “His wife”); the “marriage feast” or supper is to take place on earth, after the Second Advent, v. 9. That Christ is spoken of as the Lamb points to His atoning sacrifice as the ground upon which the spiritual union takes place. The background of the phraseology lies in the OT description of the relation of God to Israel, e.g., Isa. 54:4,ff.; Ezek. 16:7,ff.; Hos. 2:19; (c) “marriage” in general, including the “married” state, which is to be “had in honor,” Heb. 13:4, RV.!

Note: Among the Jews the “marriage supper” took place in the husband’s house and was the great social event in the family life. Large hospitality, and resentment at the refusal of an invitation, are indicated in Matt. 22:1-14. The “marriage” in Cana exhibits the way in which a “marriage feast” was conducted in humbler homes. Special honor attached to the male friends of the bridegroom, “the sons of the bridechamber,” Matt. 9:15, rv (see bridechamber). At the close the parents conducted the bride to the nuptial chamber (cf. Judg. 15:1)

B. Verbs.

1.    gameo (γαμέω, 1060), “to marry” (akin to A), is used (a) of “the man,” Matt. 5:32; 19:9, 10; 22:25 (RVkjv, “married a wife”); v. 30; 24:38; Mark 6:17; 10:11; 12:25; Luke 14:20; 16:18; 17:27, RV, “married” (KV, “married wives”); 20:34, 35; 1 Cor. 7:28 (1st part); v. 33; (b) of “the woman,” in the active voice, Mark 10:12; 1 Cor. 7:28 (last part); ver. 34; 1 Tim. 5:11, 14; in the passive voice, 1 Cor. 7:39; (c) of “both sexes,” 1 Cor. 7:9,

10, 36; 1 Tim. 4:3.!

2.    gamizo (γαμίσκω, 1061v), “to give in marriage,” is used in the passive voice in Matt. 22:30 (2nd clause), some mss. have No. 5 here; Mark 12:25 (No. 3 in some mss.); Luke 17:27 (No. 5 in some mss.); 20:35 (last word), passive (Nos. 3 and 4 in some mss.); in the active voice Matt. 24:38 (Nos. 3 and 5 in some mss.); further, of giving a daughter in “marriage,” 1 Cor. 7:38 (twice), RV (No. 5 in some mss.), which, on the whole, may be taken as the meaning. In this part of the Epistle, the apostle was answering a number of questions on matters about which the church at Corinth had written to him, and in this particular matter the formal transition from “marriage” in general to the subject of giving a daughter in “marriage,” is simple. Eastern customs naturally would involve the inclusion of the latter in the inquiry and the reply.!

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).

3.    gamisko (γαμίσκω, 1061), an alternative for No. 2, Luke 20:34 (some mss. have No. 4); in some mss. in Mark 12:25; Luke 20:35.!

4.    ekgamisko (έκγαμίσκω, 1548), “to give out in marriage” (ek, “out,” and No. 3): see Nos. 2 and 3.

5.    ekgamizo (έκγαμίζω, 1547), an alternative for No. 4: see Nos. 2 and 3.!

6.    epigambreuo (έπιγαμβρεύω, 1918), “to take to wife after” (epi, “upon,” gambros, “a connection by marriage”), signifies “to marry” (of a deceased husband’s next of kin, Matt. 22:24).! Cf. Gen. 38:8.

Note: In Rom. 7:3 (twice) and v. 4, kjv, ginomai, “to become” (here, “to become another man’s”), is translated “be married” (RV, “be joined”).

 

MARROW

muelos (μυελός, 3452), “marrow,” occurs in Heb. 4:12, where, by a natural metaphor, the phraseology changes from the material to the spiritual.!

 

For MARTYR see witness

 

MARVEL (Noun and Verb), MARVELLOUS

A.    Noun.

thauma (θαυμα, 2295), “a wonder” (akin to theaomai, “to gaze in wonder”), is found

in the most authentic mss. in 2 Cor. 11:14 (some mss. have the adjective thaumastos: see C, below), “(no) marvel”; in Rev. 17:6, RV, “wonder” (kjv, “admiration”), said of John’s astonishment at the vision of the woman described as Babylon the Great.! In the Sept., Job 17:8; 18:20; in some mss., 20:8 and 21:5.! Cf. teras, “a wonder”; semeion, “a sign”; thambos, “wonder”; ekstasis, “amazement.”

B.    Verbs.

1.    thaumazo (θαυμάζω, 2296) signifies “to wonder at, marvel” (akin to A); the following are RV differences from the kjv: Luke 2:33, “were marveling” for “marveled”; Luke 8:25 and 11:14, “marveled” for “wondered”; 9:43, “were marveling” for “wondered”; 2 Thess. 1:10, “marveled at” for “admired” (of the person of Christ at the time of the shining forth of His Parousia, at the Second Advent). See wonder.

Note: In Matt. 9:8, kjv translates this verb; rv,phobeo, “were afraid.”

2.    ekthaumazo (έκ, 1537) and (θαυμάζω, 2296), a strengthened form of No. 1 (ek, intensive), is found in the best mss. in Mark 12:17, RV, “wondered greatly” (some mss. have No. 1).!

C. Adjective.

thaumastos (θαυμαστός, 2298), “marvellous” (akin to A and B), is said (a) of the Lord’s doing in making the rejected Stone the Head of the corner, Matt. 21:42; Mark 12:11; (b) of the erstwhile blind man’s astonishment that the Pharisees knew not from whence Christ had come, and yet He had given him sight, John 9:30, RV, “the marvel,” kjv, “a marvellous thing”; (c) of the spiritual light into which believers are brought, 1 Pet. 2:9; (d) of the vision of the seven angels having the seven last plagues, Rev. 15:1; (e) of the works of God, 15:3.!

 

MASTER (Noun and Verb)

A. Nouns.

1. didaskalos (διδάσκαλος, 1320), “a teacher” (from didasko, “to teach”), is frequently rendered “Master” in the four Gospels, as a title of address to Christ, e.g.,

Matt. 8:19; Mark 4:38 (there are more instances in Luke than in the other Gospels); John 1:38, where it interprets “Rabbi”; 20:16, where it interprets “Rabboni.” It is used by Christ of Himself in Matt. 23:8 (see No. 6) and John 13:13-14; by others concerning Him, Matt. 17:24; 26:18; Mark 5:35; 14:14; Luke 8:49; 22:11; John 11:28. In John 3:10, the Lord uses it in addressing Nicodemus, rv, “the teacher” (kjv, “a master”), where the

article does not specify a particular “teacher,” but designates the member of a class; for the class see Luke 2:46, “the doctors” (rv, marg., “teachers”). It is used of the relation of a disciple to his “master,” in Matt. 10:24, 25; Luke 6:40. It is not translated “masters” in the rest of the NT, save in the kjv of Jas. 3:1 “(be not many) masters,” where obviously the rv “teachers” is the meaning. See teacher.

2.    kurios (κύριος, 2962), “a lord, one who exercises power,” is translated “masters” in Matt. 6:24; 15:27; Mark 13:35; Luke 16:13; Acts 16:16, 19; Rom. 14:4, kjv (rv, “lord”); Eph. 6:5, 9 (twice), the 2nd time of Christ; so in Col. 3:22; 4:1. See lord.

3.    despotes (δεσπότης, 1203), one who has “absolute ownership and uncontrolled power,” is translated “masters” in 1 Tim. 6:1, 2; Titus 2:9; 1 Pet. 2:18; of Christ, 2 Tim. 2:21; 2 Pet. 2:1, RV (for kjv, Lord); in Jude 4, RV, it is applied to Christ “(our only) Master (and Lord, Jesus Christ),” kjv “(the only) Lord (God)”; in Rev. 6:10, RV, in an address to God, “O Master” (kjv, “O Lord”). It is rendered “Lord” in Luke 2:29 and Acts 4:24. See lord.!

Note: For “master of the house,” see goodman.

4.    rabbei (ραββί, 4461) was an Aramaic word signifying “my master,” a title of respectful address to Jewish teachers.

“The Aramaic word rabbei, transliterated into Greek, is explicitly recognized as the common form of address to Christ, Matt. 26:25 (cf., however, v. 22, kurios); 26:49; Mark

9:5, but Matt. 17:4, kurios” (Dalman, The Words of Jesus).

In the following the RV has “Rabbi” for kjv “Master”; Matt. 26:25, 49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8. In other passages the kjv has “Rabbi,” Matt 23:7-8; John 1:38, 49; 3:2, 26; 6:25.!

Note: The form Rabbounei (Rabboni), in Mark 10:51, is retained in the rv (for kjv, “Lord”); in John 20:16, in both kjv and RV. This title is said to be Galilean; hence it would be natural in the lips of a woman of Magdala. It does not differ materially from “Rabbi.”!

5.    epistates (έπιστάτης, 1988) denotes “a chief, a commander, overseer master.” It is used by the disciples in addressing the Lord, in recognition of His authority rather than His instruction (Nos. 1 and 6); it occurs only in Luke 5:5; 8:24, 45; 9:33, 49; 17:13.! In the Sept., 2 Kings 25:19; 2 Chron. 31:12; Jer. 36:26; 52:25.!

Note: “The form epistata ... alongside of the commoner didaskale is ... a Greek

synonym for the latter, and both are to be traced back to the Aramaic rabbei.” Christ

forbade His disciples to allow themselves to be called rabbi, “on the ground that He alone was their Master, Matt. 23:8. In reference to Himself the designation was expressive of the real relation between them. The form of address ‘Good Master’ He, however, refused to allow, Mark 10:17, 18 ... in the mouth of the speaker it was mere insolent flattery ... the Lord was unwilling that anyone should thoughtlessly deal with such an epithet; and here, as always, the honor due to the Father was the first consideration with Him.. The primitive community never ventured to call Jesus ‘Our Teacher’ after He had been exalted to the Throne of God. The title rabbi, expressing the relation of the disciple to the teacher, vanished from use; and there remained only the designation maran, the servant’s appropriate acknowledgement of his Lord” (Dalman).

6.    kathegetes (καθηγητής, 2519), properly “a guide” (akin to kathegeomai, “to go

before, guide”; kata, “down,” hegeomai, “to guide”), denotes “a master, a teacher,” Matt. 23:10 (twice); some mss. have it in v. 8, where the most authentic have No. 1.!

7.    kubernetes (κυβερνήτης, 2942), “the pilot or steersman of a ship,” or,

metaphorically, “a guide or governor” (akin to kubernao, “to guide”: Eng., “govern” is

connected; cf. kubernesis, “a steering, pilotage,” 1 Cor. 12:28, “governments”), is translated “master” in Acts 27:11; “shipmaster” in Rev. 18:17.! In the Sept., Prov. 23:34; Ezek. 27:8, 27-28.!

B. Verb.

katakurieuo (κατακυριεύω, 2634), “to exercise lordship” (kata, “down upon,” kurios, “a lord”), is translated “mastered” in Acts 19:16, rv, of the action of the evil spirit

on the sons of Sceva (kjv, “overcame”). In translating the word amphoteron by its primary meaning, “both,” the RV describes the incident as referring to two only. It has been shown, however, that in the period of the Koine (see Foreword) amphoteroi, “both,” was no longer restricted to two persons. Ramsay ascribes the abruptness of the word here to the vivid narrative of an eye witness. See dominionlordlordship.

 

MASTERBUILDER

architekton (άρχιτέκτων, 753), from arche, “rule, beginning,” and tekton, “an artificer” (whence Eng., “architect”), “a principal artificer,” is used figuratively by the apostle in 1 Cor. 3:10, of his work in laying the foundation of the local church in Corinth, inasmuch as the inception of the spiritual work there devolved upon him. The examples from the papyri and from inscriptions, as illustrated by Moulton and Milligan, show that the word had a wider application than our “architect,” and confirm the rendering “masterbuilder” in this passage, which is of course borne out by the context.!

 

MATTER, MATTERS

1.    logos (λόγος, 3056), “a word, speech, discourse, account,” hence also “that which is spoken of, a matter, affair, thing,” is translated “matter” in Mark 1:45; Acts 8:21; 15:6; 19:38; rv of Phil. 4:15, “in the matter of” (kjv, “concerning”). See account.

2.    pragma (πραγμα, 4229), akin to prasso, “to do,” denotes (a) “that which has been done, a deed,” translated “matters” in Luke 1:1, RV (kjv, “things”); “matter” in 2 Cor. 7:11; (b) “that which is being done, an affair,” translated “matter” in Rom. 16:2, RV (kjv, “business”); 1 Cor. 6:1, in a forensic sense, “a lawsuit” (frequently found with this meaning in the papyri); 1 Thess. 4:6, “in the matter,” i.e., the “matter” under consideration, which, as the preceding words show, is here the sin of adultery. See business, B, Note (1), thing.

3.    enklema (έγκλημα, 1462), “an accusation, charge,” Acts 25:16, rv, “matter laid against him”; elsewhere, Acts 23:29, “charge”; see accusation, A, No. 3.!

Notes: (1) In Gal. 2:6, the statement “it maketh no matter” translates the verb diaphero, “to bear asunder, make a difference,” with ouden, “nothing,” used adverbially,

i.e., “it makes no difference (to me)”; his commission from the Lord relieved him of responsibility to the authority of the apostles. (2) In 1 Cor. 9:11, RV, the neuter of the

adjective megas, “great,” is translated “a great matter” (kjv, “a great thing”). (3) In Jas. 3:5, kjvhule, “a wood, forest,” is translated “a matter” (rv, and kjv marg., “wood”). In older English the word “matter” actually meant “wood” (like its Latin original, materia).

(4)    In Acts 17:32, the kjv adds matter to the pronoun “this,” RV, “(concerning) this.”

(5)    In 2 Cor. 8:19, RV, the phrase, lit., “in this grace” is translated “in the matter of (kjv, with) this grace.” (6) In 2 Cor. 8:20, RV, the phrase, lit., “in this bounty” is translated “in the matter of this bounty” (kjv, “in this abundance”). (7) In 2 Cor. 9:5, the phrase, lit., “as a bounty” is amplified to “as a matter of bounty.” (8) For 1 Pet. 4:15 see busybody. See also OTHERTHISTHESEWEIGHTIERWRONG.

 

MAY, MAYEST, MIGHT

1.    dunamai (δύναμαι, 1410), “to be able, have power,” whether by personal ability, permission, or opportunity, is sometimes rendered “may” or “might,” e.g., Matt. 26:9; Mark 14:5; Acts 17:19; 1 Thess. 2:6. In the following the RV substitutes “can,” “canst,” “couldst,” for the kjv, e.g., Matt. 26:42; Mark 4:32; 14:7; Luke 16:2; Acts 24:11; 25:11; 27:12; 1 Cor. 7:21; 14:31 (here the alteration is especially important, as not permission for all to prophesy, but ability to do so, is the meaning); Eph. 3:4. In the following the RV substitutes the verb “to be able,” Acts 19:40; 24:8; Rev. 13:17. See able, B, No. 1.

2.    exesti (εξεστι, 1832), “it is permitted, lawful” (eimi, “to be,” prefixed by ek“from”), is rendered “(I) may” in Acts 2:29, RV [kjv, “let (me)”]; in Acts 21:37, “may (I),” lit., “is it permitted (me to speak)?” Some mss. have it in 8:37, “thou mayest” (kjv). See lawful.

3.    isos (ίσως, 2481), “equally” (from the adjective isos, “equal”), is translated “it may be” in Luke 20:13 (i.e., “perhaps”).!

4.    tunchano (τυγχάνω, 5177), “to meet with, reach, obtain,” denotes, intransitively,

“to happen, chance, befall”; used impersonally with the conjunction ei, “if,” it signifies “it may be,” “perhaps,” e.g., 1 Cor. 14:10; 15:37, “it may chance”; 16:6.

Notes: (1) In Matt. 8:28, kjvischuo, “to have strength, be strong, be well able,” is translated “might” (RV, “could”). (2) “May,” “might,” sometimes translate the prepositional phrase eis, “unto,” with the definite article, followed by the infinitive mood of some verb, expressing purpose, e.g., Acts 3:19, “may be blotted out,” lit., “unto the blotting out of”; Rom. 3:26, “that he might be,” lit., “unto his being”; so 8:29; 2 Cor. 1:4, “that we may be able,” lit., “unto our being able”; Eph. 1:18, “that ye may know,” lit., “unto your knowing”; Acts 7:19; Rom. 1:11; 4:16; 12:2; 15:13; Phil. 1:10; 1 Thess. 3:10,

13; 2 Thess. 1:5; 2:6, 10; Heb. 12:10. In Luke 20:20 the best mss. have hoste, “so as to,” RV, as, e.g., in 1 Pet. 1:21. Sometimes the article with the infinitive mood without a preceding preposition, expresses result, e.g., Luke 21:22; Acts 26:18 (twice), “that they

may turn,” rv; cf. Rom. 6:6; 11:10; 1 Cor. 10:13; Phil. 3:10, “that I may know”; Jas.

5:17.

(3)    The phrases “may be,” “might be,” are frequently the rendering of the verb “to be,” in the subjunctive or optative moods, preceded by a conjunction introducing a condition, or expressing a wish or purpose, e.g., Matt. 6:4; John 14:3; 17:11. Sometimes

the phrase translates simply the infinitive mood of the verb eimi, “to be,” e.g., Luke 8:38, lit., “to be (with Him)”; so the RV in 2 Cor. 5:9; in 2 Cor. 9:5, “that (the same) might be,” lit., “(the same) to be.”

(4)    In Heb. 7:9 the phrase hos (“so”) epos (“a word”) eipein (“to say”), i.e., lit., “so to say a word” is an idiom, translated in the RV, “so to say” (kjv, “if I may so say”); the Eng. equivalent is “one might almost say.”

 

ME

Notes: (1) The pronoun, whether alone or with some English preposition, e.g., “of, to, for, in,” translates one or other of the oblique cases of ego, “I.” (2) In Philem. 13 the reflexive pronoun emauton, “myself,” is translated “me,” governed by the preposition pros, with, lit., “with myself” (3) In Titus 1:3, for the kjv, “is committed unto me,” the RV has “I was intrusted.” (4) In Phil. 2:23, “how it will go with me,” is, lit., “the (things) concerning me.” (5) The phrase en emoi, “in me,” is used (a) instrumentally (en, instrumental, “by” or “through”), e.g., 2 Cor. 13:3; (b) subjectively, “within me,” e.g., Gal. 2:20; (c) objectively, “in my case,” e.g., 1 Cor. 9:15; 14:11; Gal. 1:16, 24; 1 Tim. 1:16. (6) In Luke 22:19 the possessive pronoun emos, “my,” is rendered “of Me,” lit., “(into) My (remembrance).”

 

MEAL

aleuron (αλευρον, 224), “meal” (akin to aleuo, “to grind,” and therefore, lit., “what is ground”), occurs in Matt. 13:33; Luke 13:21.!

 

MEAN (Adjective)

asemos (ασημος, 767), lit., “without mark” (a, negative, sema, “a mark”), i.e., “undistinguished, obscure,” was applied by the apostle Paul negatively, to his native city, Tarsus, Acts 21:39.! Moulton and Milligan (Vocab.) have a note as follows: “This word occurs perpetually in the papyri to denote a man who is ‘not distinguished’ from his neighbors by the convenient scars on eyebrow or arm or right shin, which identify so many individuals in formal documents.” Deissmann suggests that the word may have been the technical term for “uncircumcised,” among the Greek Egyptians. In another

papyrus document a pair of silver bracelets are described as of “unstamped” (asemos)silver.

 

MEAN (Verb)

1. eimi (ειμί, 1510), “to be,” in certain of its forms, has an explicative force, signifying “to denote, to import,” e.g., Matt. 9:13; 12:7, “(what this) meaneth,” lit. “(what this) is”; Luke 18:36, “meant” (lit., “might be”); Acts 10:17, “might mean,” RV (lit., “might be”); in Luke 15:26 the RV keeps to the verb “to be,” “(what these things) might be” (kjv, “meant”). In Acts 2:12 the verb “to be” is preceded by thelo, “to will,” and the phrase is translated “(what) meaneth (this),” lit., “(what) does (this) will to be?” in 17:20, lit., “(what do these things) will to be?”

2. lego (λέγω, 3004), “to say,” sometimes has the significance of “meaning” something; so the RV in 1 Cor. 1:12; kjv, “(this) I say.”

Notes: (1) In Acts 27:2, kjvmello, “to be about to,” is translated “meaning” (rv, “was about to”), with reference to the ship (according to the best mss.). (2) In Acts 21:13, kjvpoieo, “to do,” is translated “(what) mean ye (to weep)”; rv, “(what) do ye, (weeping).” (3) The abbreviated original in 2 Cor. 8:13 is rendered by the italicized additions, kjv, “I mean (not),” rv, “I say (not) this.” Cf. the rv italics in Mark 6:2.

 

MEANING

dunamis (1411),“power, force,” is used of the significance or force of what is spoken, 1 Cor. 14:11. See mightpower.

 

MEANS (by all, by any, etc.)

1.    pantos (πάντως, 3843), an adverb from pas, “all,” denoting “wholly, altogether, entirely,” is used in 1 Cor. 9:22, “by all means.” When the apostle says, “I am become all things to all men, that I may by all means save some,” he is simply speaking of his accommodating himself to various human conditions consistently with fidelity to the truth, with no unscriptural compliance with men, but in the exercise of self denial; “by all means” refers to the preceding context from v. 18, and stresses his desire to be used in the salvation of some. It is found in Acts 21:22, RV, “certainly.” Some mss. have the word in this sense in Acts 18:21 (kjv). See altogether, B, No. 1.

2.    pos (-πώς, 4458), “at all, somehow, in any way,” is used after the conjunction (a)

ei, “if,” meaning “if by any means,” e.g., Acts 27:12; Rom. 1:10; 11:14; Phil. 3:11; (b)

me, “lest, lest by any means,” e.g., 1 Cor. 8:9; 9:27; 2 Cor. 2:7, rv (kjv, “perhaps”); 9:4, rv (kjv, “haply”); 11:3; 12:20, rv; Gal. 2:2; 4:11, rv (kjv, “lest”); ess. 3:5 (kjv, “lest by some means”).

3.    ek (έκ, 1537), “out of, from, by,” suggesting “the source from which something is done,” is sometimes rendered “by means of,” e.g., Luke 16:9, RV, “by means of (the mammon of unrighteousness)”; kjv, “of”; 2 Cor. 1:11, “by (the) means of (many).”

4.    dia (διά, 1223), “by, by means of,” when followed by the genitive case, is instrumental, e.g., 2 Pet. 3:6, RV, “by which means” (kjv, “whereby”).

5.    pos (πως, 4459), an interrogative adverb (different from No. 2), “how, in what way,” Luke 8:36, kjv, “by what means,” RV, “how”; so John 9:21; cf. Note (4) below.

Notes: (1) In Luke 5:18 the kjv adds the word “means” in italics. (2) The word

tropos, “a manner, way,” is sometimes used in a prepositional phrase, e.g., 2 Thess. 2:3, kjv, “by any means,” RV, “in any wise,” lit., “in any manner”; 2 Th 3:16, kjv, “by all means,” RV, “in all ways,” lit., “in every manner.” (3) The double negative ou me, i.e., “no not,” “not at all,” is translated “by no means,” Matt. 5:26; in Luke 10:19, “by any

means,” kjv (rv, “in any wise”); Luke 12:59, RV, “by no means” (kjv, “not”). (4) In Acts 4:9, the phrase en, “in” or “by,” with tini (from tis, “who”), lit., “in whom” (rv, marg.), is

translated “by what means.” (5) In Heb. 9:15, rv, the verb ginomai, “to come to be, become, take place,” used in its 2nd aorist participle, is rightly translated “(a death) having taken place”; kjv, “by means of (death).” (6) In Rev. 13:14, rv, dia, followed by the accusative case, is rightly translated “by reason of,” i.e., “on account of’ (kjv, wrongly, “by the means of”).

 

For MEANWHILE see while 

 

MEASURE (Noun and Verb)

A. Nouns.

1.    metron (μέτρον, 3358) denotes (I) “that which is used for measuring, a measure,” (a) of “a vessel,” figuratively, Matt. 23:32; Luke 6:38 (twice); in John 3:34, with the preposition ek, “(He giveth not the Spirit) by measure,” RV (which is a necessary

correction; the italicized words “unto him,” kjv, detract from the meaning). Not only had Christ the Holy Spirit without “measure,” but God so gives the Spirit through Him to others. It is the ascended Christ who gives the Spirit to those who receive His testimony and set their seal to this, that God is true. The Holy Spirit is imparted neither by degrees, nor in portions, as if He were merely an influence, He is bestowed personally upon each believer, at the time of the New Birth; (b) of “a graduated rod or rule for measuring,” figuratively, Matt. 7:2; Mark 4:24; literally, Rev. 21:15 (in the best mss.; see the rv); v. 17; (II) “that which is measured, a determined extent, a portion measured off,” Rom. 12:3; 2 Cor. 10:13 (twice); Eph. 4:7, “(according to the) measure (of the gift of Ch rist)”; the gift of grace is “measured” and given according to the will of Christ; whatever the endowment, His is the bestowment and the adjustment; v. 13, “the measure (of the stature of the fullness of Christ),” the standard of spiritual stature being the fullness which is essentially Christ’s; v. 16, “(according to the working in due) measure (of each several part),” i.e., according to the effectual working of the ministration rendered in due “measure” by every part.!

2.    meros (μέρος, 3313), “a part, portion,” is used with the preposition apo, “from,” with the meaning “in some measure,” Rom. 15:15, rv (kjv,” ... sort”). See coast, part.

3.    saton (σάτον, 4568) is a Hebrew dry measure (Heb., seah), about a peck and a half, Matt. 13:33; Luke 13:21; “three measures” would be the quantity for a baking (cf. Gen. 18:6; Judg. 6:19; 1 Sam. 1:24; the “ephah” of the last two passages was equal to three

sata).!

4.    koros (κόρος, 2884) denotes a cor, the largest Hebrew dry measure (ten ephahs), containing about 11 bushels, Luke 16:7; the hundred “measures” amounted to a very considerable quantity.!

5.    batos (βάτος, 943) denotes a bath, a jewish liquid measure (the equivalent of an ephah), containing between 8 and 9 gallons, Luke 16:6.!

6. choinix (χοινιξ, 5518), a dry “measure” of rather less than a quart, about “as much as would support a person of moderate appetite for a day,” occurs in Rev. 6:6 (twice). Usually eight choenixes could be bought for a denarius (about 9 1/2d.); this passage predicts circumstances in which the denarius is the price of one choenix.! In the Sept., Ezek. 45:10, 11, where it represents the Heb. ephah and bath.!

Notes: (1) In 2 Cor. 10:14, kjv, huperekteino, “to stretch out overmuch,” is translated “we stretch (not ourselves) beyond measure,” (RV “... overmuch).” (2) In 2 Cor. 11:9, RV, prosanapleroo, “to fill up by adding to, to supply fully,” is translated “supplied the measure” (kjv, “supplied”). See supply. (3) For the phrases in the kjv, “beyond measure,” Gal. 1:13; “out of measure,” 2 Cor. 1:8, see abundance, A, No. 4, excel, B.

(4) In Mark 6:51, some mss. have the phrase ekperissou, “beyond measure” (kjv). (5)

For the phrase “be exalted above measure,” 2 Cor. 12:7, kjv, see exalt, A, No. 4.

B.    Adverbs.

1.    huperballontos (ύπερβαλλόντώς, 5234), “beyond measure” (huper, “over,

beyond,” ballo, “to throw”; for the verb huperballo, see exceeding), is rendered “above measure” in 2 Cor. 11:23.!

2.perissos    (περισσώς, 4057), Mark 10:26; see exceed, B, No. 4.

3.    huperperissos (ύπερπερισσώς, 5249), Mark 7:37: see abundance D, No. 3.!

C.    Adjective.

ametros (αμετρος, 280), “without measure” (a, negative, and A, No. 1), is used in the

neuter plural in an adverbial phrase in 2 Cor. 10:13, 15, eis ta ametra, lit., “unto the (things) without measure,” RV, “(we will not glory) beyond our measure”, kjv, “(we will not boast) of things without measure,” referring to the sphere divinely appointed for the apostle as to his gospel ministry; this had reached to Corinth, and by the increase of the faith of the church there, would extend to regions beyond. His opponents had no scruples about intruding into the spheres of other men’s work.!

D. Verbs.

1.    metreo (μετρέώ, 3354), “to measure” (akin to A, No. 1), is used (a) of space, number, value, etc., Rev. 11:1, 2; 21:15, 16, 17; metaphorically, 2 Cor. 10:12; (b) in the sense of “measuring” out, giving by “measure,” Matt. 7:2, “ye mete” (some mss. have No. 2); Mark 4:24; in some mss. in Luke 6:38 (see No. 2).!

2. antimetreo (άντιμετρέώ, 488), “to measure in return” (anti, “back, in return” and No. 1), is used in the passive voice, and found in some mss. in Matt. 7:2 (the most authentic have No. 1); in Luke 6:38 the most authentic have this verb.! It is not found in the Sept.

 

MEAT

1. broma (βρώμα, 1033), “food” (akin to bibrosko, “to eat,” John 6:13!), solid food in contrast to milk, is translated “food” in Matt. 14:15, RV (kjv, “victuals”); “meats,” Mark 7:19; 1 Cor. 6:13 (twice); 1 Tim. 4:3; Heb. 9:10; 13:9; “meat,” John 4:34; Rom. 14:15 (twice), 20; 1 Cor. 3:2; 8:8, 13; 10:3; “food,” RV, for kjv, “meat,” Luke 3:11; 9:13.!

2.    brosis (βρωσις, 1035), akin to No. 1, denotes (a) “the act of eating,” 1 Cor. 8:4 (see eat); (b) “food,” translated “meat” in John 4:32 (for v. 34, see No. 1); 6:27 (twice, the second time metaphorically, of spiritual food); 6:55, RV, marg., “(true) meat”; Rom.

14:17, kjv, “meat,” RV, “eating”; Col. 2:16; in Heb. 12:16, RV, “mess of meat,” kjv, “morsel of meat”; in 2 Cor. 9:10, “food”; in Matt. 6:19, 20, “rust.” See eat, eating, B.!

3. brosimos (βρώσιμος, 1034), “eatable,” Luke 24:41, kjv, “any meat” (RV, “anything to eat”). See eat, C.!

4.    trophe (τροφη, 5160), “nourishment, food,” is translated “meat” in the kjv (rv “food”) except in two instances. See food, No. 1.

5.    phago (φάγω, 5315), “to eat,” is used as a noun, in the infinitive mood, and translated “meat” in Matt. 25:35, 42 (lit., “to eat”); in Luke 8:55 the RV translates it literally, “to eat” (kjv, “meat”). See eat, No. 2.

6.    trapeza (τράπεζα, 5132), “a table” (Eng., “trapeze”), is used, by metonymy, of “the food on the table,” in Acts 16:34 (rv, marg., “a table”) and translated “meat”; cf. “table” in Rom. 11:9; 1 Cor. 10:21. See table.

Notes: (1) Forprosphagion, John 21:5, kjv, “any meat,” see eat, B, No. 2. (2) In

Luke 12:42, sitometrion denotes “a measured portion of food” (sitos, “food,” metrios, “within measure”). (3) In Matt. 15:37 and Mark 8:8, the kjv translates the plural of klasma, “a broken piece” (from klao, “to break”), “broken meat” (rv, “broken pieces”).

(4) In John 12:2, rv, anakeimai, “to recline at table,” is translated “sat at meat” (kjv, “sat at the table”); in Mark 6:26, rv, according to the best mss., “sat at meat,” some have sunanakeimai (kjv, “sat with him”); in Mark 6:22, rv, sunanakeimai, “to recline at table together,” is translated “that sat at meat with him.” (5) In Acts 15:29, kjv, the neuter plural of eidolothutos, “sacrificed to idols,” is translated “meats offered to idols” (rv, “things ... ,” as elsewhere in the kjv). See idols (offered to). (6) For kataklino, “to sit down to (recline at) meat,” see SIT, No. 7.

 

MEDIATOR

mesites (μεσίτης, 3316), lit., “a go-between” (from mesos, “middle,” and eimi, “to go”), is used in two ways in the NT, (a) “one who mediates” between two parties with a view to producing peace, as in 1 Tim. 2:5, though more than mere “mediatorship” is in view, for the salvation of men necessitated that the Mediator should Himself possess the nature and attributes of Him towards whom He acts, and should likewise participate in the nature of those for whom He acts (sin apart); only by being possessed both of deity and humanity could He comprehend the claims of the one and the needs of the other; further, the claims and the needs could be met only by One who, Himself being proved sinless, would offer Himself an expiatory sacrifice on behalf of men; (b) “one who acts as a guarantee” so as to secure something which otherwise would not be obtained. Thus in Heb. 8:6; 9:15; 12:24 Christ is the Surety of “the better covenant,” “the new covenant,” guaranteeing its terms for His people.

In Gal. 3:19 Moses is spoken of as a “mediator,” and the statement is made that “a mediator is not a mediator of one,” v. 20, that is, of one party. Here the contrast is

between the promise given to Abraham and the giving of the Law. The Law was a covenant enacted between God and the Jewish people, requiring fulfillment by both parties. But with the promise to Abraham, all the obligations were assumed by God, which is implied in the statement, “but God is one.”! In the Sept., Job 9:33, daysman.!

 

MEDITATE

1.    meletao (μελετάω, 3191), primarily, “to care for” (akin to melete, “care”; cf. melei, “it is a care”), denotes (a) “to attend to, practice,” 1 Tim. 4:15, RV, “be diligent in” (kjv, “meditate upon”); to practice is the prevalent sense of the word, and the context is not against this significance in the RV rendering; some mss. have it in Mark 13:11; (b) “to ponder, imagine,” Acts 4:25. See imagine.!

2.    promeletao (προμελετάω, 4304), “to premeditate,” is used in Luke 21:14.! Note:

In the corresponding passage in Mark 13:11, the most authentic mss. have the verb promerimnao, “to be anxious beforehand” (rv); see No. 1.

 

For MEDDLER see busybody 

 

MEEK, MEEKNESS

A. Adjective.

praus or praos (πραΰς, 4239) denotes “gentle, mild, meek”; for its significance see the corresponding noun, below, B. Christ uses it of His own disposition, Matt. 11:29; He gives it in the third of His Beatitudes, 5:5; it is said of Him as the King Messiah, 21:5,

from Zech. 9:9; it is an adornment of the Christian profession, 1 Pet. 3:4.! Cf. epios, “gentle, of a soothing disposition,” 1 Thess. 2:7; 2 Tim. 2:24.!

B. Nouns.

1. prautes, orpraotes, an earlier form, (πραΰτής, 4240) denotes “meekness.” In its use in Scripture, in which it has a fuller, deeper significance than in nonscriptural Greek writings, it consists not in a person’s “outward behavior only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather it is an inwrought grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting; it is closely linked with the word tapeinophrosune [humility], and follows directly upon it, Eph. 4:2; Col. 3:12; cf. the adjectives in the Sept. of Zeph. 3:12, “meek and lowly”; ... it is only the humble heart which is also the meek, and which, as such, does not fight against God and more or less struggle and contend with Him. This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out of a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him for the chastening and purifying of His elect” (Trench, Syn. Sec.xlii). In Gal. 5:23 it is associated with enkrateia, “self-control.”

The meaning of prautes “is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity to a greater or less extent, whereas prautes does nothing of the kind. Nevertheless, it is difficult to find a rendering less open to objection than ‘meekness’; ‘gentleness’ has been suggested, but as prautes describes a condition of mind and heart, and as ‘gentleness’ is appropriate rather to actions, this word is no better than that used in both English Versions. It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power. The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was ‘meek’ because he had the infinite resources of God at His command. Described negatively, meekness is the opposite to self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied with self at all.

“In 2 Cor. 10:1 the apostle appeals to the ‘meekness ... of Christ.’ Christians are charged to show ‘all meekness toward all men,’ Titus 3:2, for meekness becomes ‘God’s elect,’ Col. 3:12. To this virtue the ‘man of God’ is urged; he is to ‘follow after meekness’ for his own sake, 1 Tim. 6:11 (the best texts have No. 2 here however), and in his service, and more especially in his dealings with the ‘ignorant and erring,’ he is to exhibit ‘a spirit of meekness,’ 1 Cor. 4:21, and Gal. 6:1; even ‘they that oppose themselves’ are to be corrected in meekness, 2 Tim. 2:25. James exhorts his ‘beloved brethren’ to ‘receive with meekness the implanted word,’ 1:21. Peter enjoins ‘meekness’ in setting forth the grounds of the Christian hope, 3:15.”*!

2. praupathia, “a meek disposition, meekness” (praus, “meek,” pascho, “to suffer”), is found in the best texts in 1 Tim. 6:11.!

 

MEET (Adjective and Verb)

A. Adjectives.

1.    axios (αξιος, 514) has the meaning of being of “weight, value, worth”; also “befitting, becoming, right on the ground of fitness,” e.g., Matt. 3:8, kjv, “meet” (RV, “worthy”); so Acts 26:20; Luke 3:8 (“worthy”); 23:41 (“due reward”). See reward, worthy.

2.    hikanos (ικανός, 2425), “sufficient, competent, fit,” is translated “meet” in 1 Cor. 15:9. See enough, sufficient.

3.    kalos (καλός, 2570), “good,” is translated “meet” in Matt. 15:26 and Mark 7:27.

See good.

4.    euthetos (εύθετος, 2111), “well-placed,” is translated “meet” in Heb. 6:7: see fit.

Note: In Phil. 1:7 and 2 Pet. 1:13, kjv, dikaios, “just,” is translated “meet” (rv, “right”). For “meet ... for use,” 2 Tim. 2:21, see use, Note.

B. Verbs.

1.    dei (δει, 1163), an impersonal verb, “it is necessary, one must,” is translated “it was meet,” in Luke 15:32; in Rom. 1:27, kjv, “was meet” (RV, “was due”). See due, B, No. 2.

2.    hikanoo (ικανόω, 2427), “to render fit, meet, to make sufficient,” is translated “hath made ... meet” in Col. 1:12; in 2 Cor. 3:6, RV, “made ... sufficient” (kjv, “hath made ... able”). See able.!

 

meet (Verb), MEET WITH, MET

A. Verbs.

1.    apantao (άπαντάω, 528), “to go to meet, to meet” (apo, “from,” antao, “to meet with, come face to face with”), is used in Mark 14:13 and Luke 17:12. Some mss. have this verb for No. 3 in Matt. 28:9; Mark 5:2; Luke 14:31; John 4:51; Acts 16:16.!

2.    sunantao (συναντάω, 4876), “to meet with,” lit., “to meet together with” (sun,

“with,” and antao, see No. 1), is used in Luke 9:37 (in v. 18, in some mss.); 22:10; Acts 10:25; Heb. 7:1, 10; metaphorically in Acts 20:22 (“shall befall”). See befall.!

3.    hupantao (ύπαντάω, 5221), “to go to meet, to meet,” has the same meaning as No.

1, and is used in Matt. 8:28; Luke 8:27; John 11:20, 30, and, in the most authentic mss., in Matt. 28:9; Mark 5:2; Luke 14:31 (of meeting in battle); John 4:51; 12:18 and Acts 16:16 (see No. 1).!

4.    paratunchano (παρατυγχάνω, 3909), “to happen to be near or present, to chance to

be by” (para, “beside, near,” tunchano, “to happen”), occurs in Acts 17:17, “met with (him).”!

5.    sumballo (συμβάλλω, 4820), “to confer, to fall in with, meet with,” is translated “met” in Acts 20:14, RV (kjv, “met with”), of the apostle Paul’s “meeting” his companions at Assos. See confer, No. 3.

B. Nouns.

1.    hupantesis (ύπάντησις, 5222), “a going to meet” (akin to A, No. 3), preceded by

the preposition eis, “unto,” lit., “unto a meeting,” translated “to meet,” is found in John 12:13, and in the most authentic mss. in Matt. 8:34 (see No. 3) and 25:1 (see No. 2).!

2.    apantesis (άπάντησις, 529), “a meeting” (akin to A, No. 1), occurs in Matt. 25:6 (in some mss. in v. 1, and in 27:32, in some mss.); Acts 28:15; 1 Thess. 4:17. It is used in the papyri of a newly arriving magistrate. “It seems that the special idea of the word was

the official welcome of a newly arrived dignitary” (Moulton, Greek Test. Gram. Vol. 1, p. 14).!

3.    sunantesis (συνάντησις, 4877), “a coming to meet with” (akin to A, No. 2), is found in some mss. in Matt. 8:34, of the coming out of all the people of a city to meet the Lord (see No. 1).!

 

MELODY (Verb)

psallo (ψάλλω, 5567), primarily “to twitch, twang,” then, “to play a stringed instrument with the fingers,” and hence, in the Sept., “to sing with a harp, sing psalms,” denotes, in the NT, “to sing a hymn, sing praise”; in Eph. 5:19, “making melody” (for the

preceding word ado, see sing). Elsewhere it is rendered “sing,” Rom. 15:9; 1 Cor. 14:15; in Jas. 5:13, RV, “let him sing praise” (kjv, “let him sing psalms”). See sing.!

 

MELT

teko (τήκω, 5080), “to melt, melt down,” is used in the passive voice in 2 Pet. 3:12, “shall melt” (lit., “shall be melted”), of the elements (Eng., “thaw” is etymologically connected).!

Note: In verse 10, the kjv “shall melt” represents the verb luo, “to loosen, dissolve” (RV, “shall be dissolved,” passive voice); so in vv. 11-12.

 

MEMBER

melos (μέλος, 3196), “a limb of the body,” is used (a) literally, Matt. 5:29-30; Rom. 6:13 (twice), 19 (twice); 7:5, 23 (twice); 12:4 (twice); 1 Cor. 12:12 (twice), 14, 18-20, 22, 25-26 (twice); Jas. 3:5, 6; 4:1; in Col. 3:5, “mortify therefore your members which are upon the earth”; since our bodies and their “members” belong to the earth, and are the instruments of sin, they are referred to as such (cf. Matt. 5:29-30; Rom. 7:5, 23, mentioned above); the putting to death is not physical, but ethical; as the physical “members” have distinct individualities, so those evils, of which the physical “members” are agents, are by analogy regarded as examples of the way in which the “members” work if not put to death; this is not precisely the same as “the old man,” v. 9, i.e., the old nature, though there is a connection; (b) metaphorically, “of believers as members of Christ,” 1 Cor. 6:15 (1st part); of one another, Rom. 12:5 (as with the natural illustration, so with the spiritual analogy, there is not only vital unity, and harmony in operation, but diversity, all being essential to effectivity; the unity is not due to external organization but to common and vital union in Christ); there is stress in v. 5 upon “many” and “in Christ” and “members;” 1 Cor. 12:27 (of the “members” of a local church as a body); Eph. 4:25 (of the “members” of the whole Church as the mystical body of Christ); in 1 Cor. 6:15 (2nd part), of one who practices fornication.!

 

MEMORIAL

mnemosunon (μνημόσυνον, 3422) denotes “a memorial,” that which keeps alive the

memory of someone or something (from mnemon, “mindful”), Matt. 26:13; Mark 14:9; Acts 10:4.!

 

For MEMORY (keep in) see keep, Note (8)

 

MEN

Notes: (1) For this plural see the nouns under man. (2) For anthropinos, e.g., Rom.

6:19, “after the manner of men,” see MAN’S, No. 1. (3) For the phrase kat> anthropon, “after the manner of men,” see man, No. 1 (f). (4) The phrase “quit you like men,” 1 Cor. 16:13, translates the verb andrizo, in the middle voice, “to play the man” (a verb illustrated in the papyri). (5) See also all, good, great, low (estate), these, (of) war.

 

MEN-PLEASERS

anthropareskos (άνθρώπάρεσκος, 441), an adjective signifying “studying to please

men” (anthropos, “man,” aresko, “to please”), designates, “not simply one who is pleasing to men ... , but one who endeavors to please men and not God” (Cremer). It is used in Eph. 6:6 and Col. 3:22.! In the Sept., Ps. 53:5.!

 

MENSERVANTS

pais (παις, 3816), for the meanings of which see child, No. 4, is translated “menservants” in Luke 12:45.

 

MEN-STEALERS

andrapodistes (άνδραποδιστης, 405), “a slave dealer, kidnapper,” from andrapodon, “a slave captured in war,” a word found in the plural in the papyri, e.g., in a catalogue of property and in combination with tetrapoda, “four-footed things” (andrapodon, aner, “a

man,” pous, “a foot”); andrapodon “was never an ordinary word for slave; it was too brutally obvious a reminder of the principle which made quadruped and human chattels differ only in the number of their legs” (Moulton and Milligan, Vocab.). The verb

andrapodizo supplied the noun “with the like odious meaning,” which appears in 1 Tim. 1:10.!

 

MEND

katartizo (καταρτίζω, 2675), from kata, “down,” intensive and artios, “fit,” has three meanings, (a) “to mend, repair,” Matt. 4:21; Mark 1:19, of nets; (b) “to complete, furnish completely, equip, prepare,” Luke 6:40; Rom. 9:22; Heb, 11:3 and in the middle voice, Matt. 21:16; Heb. 10:5; (c) “ethically, to prepare, perfect,” Gal. 6:1; 1 Thess. 3:10; 1 Pet. 5:10; Heb. 13:21; and in the passive voice, 1 Cor. 1:10; 2 Cor. 13:11. See fit, frame,

JOIN, PERFECT, PREPARE, RESTORE.!

 

MENTION (Noun and Verb)

A.    Noun.

mneia (μνεία, 3417), “remembrance, mention” (akin to mimnesko, “to remind, remember”), is always used in connection with prayer, and translated “mention” in Rom. 1:9; Eph. 1:16; 1 Thess. 1:2; Philem. 4, in each of which it is preceded by the verb to make; “remembrance” in Phil. 1:3; 1 Thess. 3:6; 2 Tim. 1:3. Some mss. have it in Rom.

12:13, instead of chreiais, necessities. See rememhrance.! Cf. mneme, “memory, remembrance,” 2 Pet. 1:15.!

B.    Verb.

mnemoneuo (μνημονεύω, 3421), which most usually means “to call to mind, remember,” signifies “to make mention of,” in Heb. 11:22. See remember. MERCHANDISE (Noun, and Verb, to make)

A. Nouns.

1.    emporia (έμπορία, 1711) denotes “commerce, business, trade” [akin to No. 2, and

to emporos, “one on a journey” (en, “in,”poros, “a journey”), “a merchant”], occurs in Matt. 22:5.!

2.    emporion (έμπόριον, 1712) denotes “a trading place, exchange” (Eng., “emporium”), John 2:16, “(a house) of merchandise.”!

3.    gomos (γόμος, 1117) is translated “merchandise” in Rev. 18:11, 12: see burden,

A, No. 3.

B. Verb.

emporeuomai (έμπορεύομαι, 1710) primarily signifies “to travel,” especially for business; then, “to traffic, trade,” Jas. 4:13; then, “to make a gain of, make merchandise of,” 2 Pet. 2:3.!

 

MERCHANT

emporos (έμπορος, 1713) denotes “a person on a journey” (poros, “a journey”), “a passenger on shipboard”; then, “a merchant,” Matt. 13:45; Rev. 18:3, 11, 15, 23.!

 

MERCIFUL (Adjective, and Verb, to be), MERCY (Noun, and Verb, to have, etc.)

A.    Nouns.

1.    eleos (έλεος, 1656) “is the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it. It is used (a) of God, who is rich in mercy, Eph. 2:4, and who has provided salvation for all men, Titus 3:5, for Jews, Luke 1:72, and Gentiles, Rom. 15:9. He is merciful to those who fear him, Luke 1:50, for they also are compassed with infirmity, and He alone can succor them. Hence they are to pray boldly for mercy, Heb. 4:16, and if for themselves, it is seemly that they should ask for mercy for one another, Gal. 6:16; 1 Tim. 1:2. When God brings His salvation to its issue at the Coming of Christ, His people will obtain His mercy, 2 Tim. 1:16; Jude 21; (b) of men; for since God is merciful to them, He would have them show mercy to one another, Matt. 9:13; 12:7; 23:23; Luke 10:37; Jas. 2:13.

“Wherever the words mercy and peace are found together they occur in that order, except in Gal. 6:16. Mercy is the act of God, peace is the resulting experience in the heart of man. Grace describes God’s attitude toward the lawbreaker and the rebel; mercy is His attitude toward those who are in distress.”*

“In the order of the manifestation of God’s purposes of salvation grace must go before mercy ... only the forgiven may be blessed.. From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy, 1 Tim. 1:2; 2

Tim. 1:2; Titus 1:4 (in some mss.); 2 John 3” (Trench, Syn. Sec.xlvii).

2.    oiktirmos (οικτιρμός, 3628), “pity, compassion for the ills of others,” is used (a) of God, Who is “the Father of mercies,” 2 Cor. 1:3; His “mercies” are the ground upon which believers are to present their bodies a living sacrifice, holy, acceptable to God, as their reasonable service, Rom. 12:1; under the Law he who set it at nought died without compassion, Heb. 10:28; (b) of men; believers are to feel and exhibit compassions one toward another, Phil. 2:1, RV “compassions,” and Col. 3:12, RV “(a heart) of compassion”; in these two places the word is preceded by No. 3, rendered “tender mercies” in the former, and “a heart” in the latter, rv.!

3.    splanchnon (σπλάγχνον, 4698), “affections, the heart,” always in the plural in the NT, has reference to “feelings of kindness, goodwill, pity,” Phil. 2:1, RV, “tender mercies;” see affection, No. 2, and bowels.

Note: In Acts. 13:34 the phrase, lit., “the holy things, the faithful things (of David)” is translated, “the holy and sure blessings,” RV; the kjv, following the mss. in which the words “holy and” are absent, has “the sure mercies,” but notices the full phrase in the margin.

B.    Verbs.

1. eleeo (έλεέω, 1653), akin to A, No. 1, signifies, in general, “to feel sympathy with the misery of another,” and especially sympathy manifested in act, (a) in the active voice,

“to have pity or mercy on, to show mercy” to, e.g., Matt. 9:27; 15:22; 17:15; 18:33;

20:30, 31 (three times in Mark, four in Luke); Rom. 9:15, 16, 18; 11:32; 12:8; Phil. 2:27; Jude 22, 23; (b) in the passive voice, “to have pity or mercy shown one, to obtain mercy,” Matt. 5:7; Rom. 11:30, 31; 1 Cor. 7:25; 2 Cor. 4:1; 1 Tim. 1:13, 16; 1 Pet. 2:10.

2.    oikteiro (οικτείρω, 3627), akin to A, No. 2, “to have pity on” (from oiktos, “pity”:

oi, an exclamation, = oh!), occurs in Rom. 9:15 (twice), where it follows No. 1 (twice); the point established there and in Exod. 33:19, from the Sept. of which it is quoted, is that the “mercy” and compassion shown by God are determined by nothing external to His

attributes. Speaking generally oikteiro is a stronger term than eleeo.!

3.    hilaskomai (ιλάσκομαι, 2433) in profane Greek meant “to conciliate, appease, propitiate, cause the gods to be reconciled”; their goodwill was not regarded as their natural condition, but as something to be earned. The heathen believed their gods to be naturally alienated in feeling from man. In the NT the word never means to conciliate God; it signifies (a) “to be propitious, merciful,” Luke 18:13, in the prayer of the publican; (b) “to expiate, make propitiation for,” Heb. 2:17, “make propitiation.”

That God is not of Himself already alienated from man, see John 3:16. His attitude toward the sinner does not need to be changed by his efforts. with regard to his sin, an expiation is necessary, consistently with God’s holiness and for His righteousness’ sake, and that expiation His grace and love have provided in the atoning sacrifice of His Son; man, himself a sinner, justly exposed to God’s wrath (John 3:36), could never find an expiation. As Lightfoot says, “when the NT writers speak at length on the subject of Divine wrath, the hostility is represented, not as on the part of God, but of men.” Through that which God has accomplished in Christ, by His death, man, on becoming regenerate, escapes the merited wrath of God. The making of this expiation [(b) above], with its effect in the mercy of God (a) is what is expressed in hilaskomai.! The Sept. uses the compound verb exilaskomai, e.g., Gen. 32:20; Exod. 30:10, 15, 16; 32:30, and frequently in Lev. and Num. See propitiation.

C. Adjectives.

1.    eleemon (έλε)μων, 1655), “merciful,” akin to A, No. 1, not simply possessed of pity but actively compassionate, is used of Christ as a High Priest, Heb. 2:17, and of those who are like God, Matt. 5:7 (cf. Luke 6:35, 36, where the RV, “sons” is to be read, as representing characteristics resembling those of their Father).!

2.    oiktirmon (οικτίρμων, 3629) “pitiful, compassionate for the ills of others,” a stronger term than No. 1 (akin to A, No. 2), is used twice in Luke 6:36, “merciful” (of the character of God, to be expressed in His people); Jas. 5:11, rv, “merciful,” kjv, “of tender mercy.”!

3.    hileos (ιλεως, 2436), “propitious, merciful” (akin to B, No. 3), was used in profane Greek just as in the case of the verb (which see). There is nothing of this in the use of the word in Scripture. The quality expressed by it there essentially appertains to God, though man is undeserving of it. It is used only of God, Heb. 8:12; in Matt. 16:22, “Be it far from Thee” (Peter’s word to Christ) may have the meaning given in the RV marg., “(God) have mercy on Thee,” lit., “propitious to Thee” (kjv marg., “Pity Thyself”)! Cf. the Sept., 2 Sam. 20:20; 23:17.

4. aneleos or anileos (άνίλεως, 448), “unmerciful, merciless” (a, negative, n, euphonic, and A, No. 2, or C, No. 3), occurs in Jas. 2:13, said of judgment on him who shows no mercy.!

 

MERCY SEAT

hilasterion (ίλαστήριον, 2435), “the lid or cover of the ark of the covenant,” signifies the Propitiatory, so called on account of the expiation made once a year on the great Day of Atonement, Heb. 9:5. For the formation see Exod. 25:17-21. The Heb. word is

kapporeth, “the cover,” a meaning connected with the covering or removal of sin (Ps. 32:1) by means of expiatory sacrifice. This mercy seat, together with the ark, is spoken of as the footstool of God, 1 Chron. 28:2; cf. Ps. 99:5; 132:7. The Lord promised to be present upon it and to commune with Moses “from above the mercy seat, from between

the two cherubim,” Exod. 25:22 (see cherubim). In the Sept. the word epithema, which

itself means “a cover,” is added to hilasterion; epithema was simply a translation of

kapporeth; accordingly, hilasterion, not having this meaning, and being essentially

connected with propitiation, was added. Eventually hilasterion stood for both. In 1 Chron. 28:11 the Holy of Holies is called “the House of the Kapporeth” (see RV, marg.).

Through His voluntary expiatory sacrifice in the shedding of His blood, under divine judgment upon sin, and through His resurrection, Christ has become the Mercy Seat for His people. See Rom. 3:25, and see propitiation, B, No. 1.!

 

MERRY (to be, to make)

1.    euphraino (ευφραίνω, 2165), in the active voice, “to cheer, make glad,” 2 Cor. 2:2, is used everywhere else in the passive voice, signifying, “to be happy, rejoice, make merry,” and translated “to be merry” in Luke 12:19; 15:23, 24, 29, 32; in 16:19, “fared (sumptuously)”; in Rev. 11:10, make merry. See fare, glad, rejoice.

2.    euthumeo (ευθυμέω, 2114), from eu, “well,” and thumos, “the soul,” as the principle of feeling, especially strong feeling, signifies “to make cheerful”; it is used intransitively in the NT, “to be of good cheer,” Acts 27:22, 25; in Jas. 5:13, RV, “is (any) cheerful?” (kjv, “... merry?”). See cheer.!

 

MESS

brosis (βρωσις, 1035), “eating, food,” is translated “mess of meat” in Heb. 12:16, rv (kjv, “morsel of meat”). See food, meat, No. 2.

 

MESSAGE

1. angelia (άγγελία, 31), akin to angello, “to bring a message, proclaim,” denotes a

“message, proclamation, news,” 1 John 1:5 [some mss. have epangelia. see Note (1)]; 1 John 3:11, where the word is more precisely defined (by being followed by the conjunction “that,” expressing the purpose that we should love one another) as being virtually equivalent to an order.!

Notes: (1) Epangelia (epi, “upon,” and No. 1), “a promise,” is found in some mss. in 1

John 1:5, “message” (see No. 1). See promise. (2) In Luke 19:14, kjv,presbeia, is translated “a message”; rv, “an ambassage,” as in 14:32. See ambassage.!

2.    akoe (άκοή, 189), “hearing,” also denotes “the thing heard, a message”; in 1 Thess.

2:13, it is associated with logos, “a word,” lit., “the word of hearing” (rv marg.), RV, “the word of the message,” kjv, “the word ... which ye heard”; so in Heb. 4:2, RV, “the word of hearing” (kjv, “the word preached). See hearing.

3.    kerugma (κήρυγμα, 2782), “that which is proclaimed by a herald, a proclamation, preaching,” is translated “the message” in Titus 1:3, rv (kjv, preaching). See preaching.

 

MESSENGER

1.    angelos (αγγελος, 32), “a messenger, an angel, one sent,” is translated “messenger,” of John the Baptist, Matt. 11:10; Mark 1:2; Luke 7:27; in the plural, of John’s “messengers,” 7:24; of those whom Christ sent before Him when on His journey to Jerusalem, 9:52; of Paul’s “thorn in the flesh,” “a messenger of Satan,” 2 Cor. 12:7; of the spies as received by Rahab, Jas. 2:25. See angel.

2.    apostolos (άπόστολος, 652), “an apostle,” is translated “messengers” in 2 Cor. 8:23 regarding Titus and “the other brethren,” whom Paul describes to the church at Corinth as “messengers of the churches,” in respect of offerings from those in Macedonia for the needy in Judea; in Phil. 2:25, of Epaphroditus as the “messenger” of the church at Philippi to the apostle in ministering to his need; RV marg. in each case, “apostle.” See APOSTLE.

 

For METE see measure 

 

For MID see midst

 

MIDDAY

Note: In Acts 26:13, “at midday” translates the adjective mesos, “middle,” and the noun hemera, “a day,” in a combined adverbial phrase. See midst.

 

For MIDDLE see wall 

 

MIDNIGHT

mesonuktion (μεσονύκτιον, 3317), an adjective denoting “at, or of, midnight,” is used as a noun in Mark 13:35; Luke 11:5; Acts 16:25; 20:7.!

Note: In Matt. 25:6 “at midnight” translates the adjective mesos, and noun nux, “night,” in the combined adverbial phrase. In Acts 27:27 “about midnight” translates an adverbial phrase consisting of kata, “towards,” followed by mesos, “middle” and nux, “night,” with the article, lit., “towards (the) middle of the night.” See MIDST.

 

MIDST

A. Adjective and Adverb.

mesos (μέσος, 3319), an adjective denoting “middle, in the middle or midst,” is used in the following, in which the English requires a phrase, and the adjectival rendering must be avoided: Luke 22:55, “Peter sat in the midst of them,” lit., “a middle one of (them)”; Luke 23:45, of the rending of the veil “in the midst”; here the adjective idiomatically belongs to the verb “was rent,” and is not to be taken literally, as if it meant “the middle veil”; John 1:26, “in the midst of you (standeth One),” RV (lit., “a middle One”); Acts 1:18, where the necessity of avoiding the lit. rendering is obvious. Cf. the phrases “at midday,” “at midnight” (see midday, midnight, above). Notes: Mesos is used adverbially, in prepositional phrases, (a) ana m., e.g., 1 Cor. 6:5, “between”; Matt. 13:25, “among”; Rev. 7:17, “in the midst”; (b) dia m., e.g., Luke 4:30; 17:11, “through the midst”; (c) en m., Luke 10:3, RV, “in the midst,” kjv, “among”; so 22:27; 1 Thess. 2:7;

with the article after en, e.g., Matt. 14:6, rv, “in the midst,” kjv, “before”; (d) eis m., Mark 14:60, “in the midst”; with the article, e.g., Mark 3:3, “forth” (lit., “into the midst”); (e) ek m., “out of the way,” lit., “out of the midst,” Col. 2:14; 2 Thess. 2:7, where, however, removal is not necessarily in view; there is no accompanying verb signifying removal, as in each of the other occurrences of the phrase; with the article, e.g., 1 Cor. 5:2; 2 Cor. 6:17; see way; (f) kata m., Acts 27:27, “about mid(night).”

(2) The neuter, meson, is used adverbially in Matt. 14:24, in some mss., “in the midst

(of the waves)”; in Phil. 2:15 in the best mss. (where some mss. have enm... ). (3) For Rev. 8:13, see heaven, A, No. 2.

B. Verb.

mesoo (μεσόω, 3322), “to be in the middle,” is used of time in John 7:14, translated “when it was ... the midst (of the feast),” lit., “(the feast) being in the middle.”!

 

MIGHT (Noun), MIGHTY, MIGHTILY, MIGHTIER

A. Nouns.

1.    dunamis (δύναμις, 1411), “power,” (a) used relatively, denotes “inherent ability, capability, ability to perform anything,” e.g., Matt. 25:15, “ability”; Acts 3:12, “power”;

2 Thess. 1:7, RV, “(angels) of His power” (kjv, “mighty”); Heb. 11:11, RV, “power” (kjv, “strength”); see ability; (b) used absolutely, denotes (1) “power to work, to carry something into effect,” e.g., Luke 24:49; (2) “power in action,” e.g., Rom. 1:16; 1 Cor. 1:18; it is translated “might” in the kjv of Eph. 1:21 (rv, “power”); so 3:16; Col. 1:11 (1st clause); 2 Pet. 2:11; in Rom. 15:19, kjv, this noun is rendered “mighty”; RV, “(in the)

power of signs.” The rv consistently avoids the rendering “might” for dunamis; the usual rendering is “power.” Under this heading comes the rendering “mighty works,” e.g.,

Matt. 7:22, RV (kjv, “wonderful works”); 11:20-23; singular number in Mark 6:5; in Matt. 14:2 and Mark 6:14 the RV has “powers”; in 2 Cor. 12:12, RV,“mighty works” (kjv, “mighty deeds”). See miracle, especially power.

Note: Dunamis, “power,” is to be distinguished from exousia, “the right to exercise power.” See dominion, Note.

2.    ischus (ισχύς, 2479) denotes “might, strength, power,” (a) inherent and in action as

used of God, Eph. 1:19, RV, “(the strength, kratos, of His) might,” kjv, “(His mighty) power,” i.e., power (over external things) exercised by strength; Eph. 6:10, “of His might”; 2 Thess. 1:9, RV, “(from the glory) of His might” (kjv “power”); Rev. 5:12, RV, “might” (kjv, “strength”); 7:12, “might”; (b) as an endowment, said (1) of angels, 2 Pet. 2:11; here the order is No. 2 and No. 1, RV, “might and power,” which better expresses the distinction than the kjv, “power and might”; in some mss. in Rev. 18:2 it is said of

the voice of an angel [see E, (c)]; the most authentic mss. have the adjective ischuros,

“mighty”; (2) of men, Mark 12:30, 33; Luke 10:27 (RV and kjv, “strength,” in all three verses); 1 Pet. 4:11, rv, “strength” (kjv, “ability”: this belongs rather to No. 1). Either

“strength” or “might” expresses the true significance of ischus. See ability, power, strength.!

Notes: (1) In Luke 9:43, kjv, megaleiotes, “greatness, majesty,” is translated “mighty

power” (rv, “majesty”). (2) Cf. kratos (see power).

B. Adjectives.

1.    dunatos (δυνατός, 1415), “powerful, mighty” (akin to A, No. 1), is used, with that significance, (1) of God, Luke 1:49, “mighty”; Rom. 9:22, “power” (here the neuter of the adjective is used with the article, as a noun, equivalent to dunamis); frequently with the meaning “able” (see able, C, No. 1); (2) of Christ, regarded as a prophet, Luke 24:19 (“in deed and word”); (3) of men: Moses, Acts 7:22 (“in his words and works”); Apollos, 18:24, “in the Scriptures”; of those possessed of natural power, 1 Cor. 1:26; of those possessed of spiritual power, 2 Cor. 10:4. For the shades of meaning in the translation “strong,” see Rom. 15:1; 2 Cor. 12:10; 13:9. For Rev. 6:15, see No. 2, below; see strong. See also possible.

2.    ischuros (ισχυρός, 2478), “strong, mighty” (akin to A, No. 2, and with corresponding adjectival significance), is usually translated “strong”; “mighty” in Luke 15:14 (of a famine); Rev. 19:6 (of thunders); 19:18 (of men): in the following, where the kjv has “mighty,” the RV substitutes “strong,” 1 Cor. 1:27; Rev. 6:15 (kjv, “mighty men”); 18:10, 21; Heb. 11:34, rv, “(waxed) mighty” (kjv, “valiant”). See boisterous, powerful, strong (where the word is analyzed).

3.    ischuroteros (ισχυρός, 247818), “stronger, mightier,” the comparative degree of No.

2, is translated “mightier” in Matt. 3:11; Mark 1:7; Luke 3:16; “stronger” in Luke 11:22;

1 Cor. 1:25; 10:22. See strong.!

4.    biaios (βίαιος, 972), “violent” (from bia, “force, violence, strength,” found in Acts 5:26; 21:35; 24:7; 27:41!), occurs in Acts 2:2, of wind.!

5.    krataios (κραταιός, 2900), “strong, mighty” (akin to kratos, “strength,” relative and manifested power: see mightily, below), is found in 1 Pet. 5:6, of the “mighty” hand of God.!

6.    megaleios (μεγαλειος, 3167) is rendered “mighty” in Acts 2:11, RV See wonderful, Note (2).

Notes: (1) In Luke 1:52, kjv, dunastes, “a potentate, prince,” is translated “mighty”

(rv, “princes”). (2) In Rev. 6:13, kjv, megas, “great,” is translated “mighty” (rv,

“great”), of a wind. (3) In Rev. 16:18, kjv, telikoutos, “so great” (when said of things), is translated “so mighty” (rv, “so great”), of an earthquake.

C. Verb.

dunateo (δυνατέω, 1414), “to be powerful” (akin to A, No. 1 and B, No. 1), is found

in the most authentic mss. in Rom. 14:4 (some have dunatos, B, No. 1), RV “(the Lord) hath power,” kjv, “(God) is able”; similarly, as regard mss., in 2 Cor. 9:8, where the RV and kjv have “(God) is able”; in 2 Cor. 13:3, kjv, “is mighty,” RV, “is powerful”

(according to the general significance of dunamis).!

Note: In Gal. 2:8, kjv, energeo, “to work, work in” (en, “in,” ergon, “work”), is first translated “wrought effectually,” then “was mighty in” (rv, “wrought for,” in both places; the probable meaning is “in me”). See effectual, work.

D.    Adverb.

eutonos (εύτόνως, 2159), “vigorously, vehemently” (eu, “well,” teino, “to stretch”), is translated “mightily” in Acts 18:28, kjv, of the power of Apollos in “confuting” the Jews (rv, “powerfully”); in Luke 23:10 it is rendered “vehemently.” See powerful, vehemently.! In the Sept., Josh. 6:7, “(let them sound) loudly.”!

E.    Phrases.

The following phrases signify “mightily:” (a) en dunamei, Col. 1:29, of the inward

power of God’s working, lit., “in power,” as rv marg. (en, “in,” and A, No. 1); (b) kata

kratos, Acts 19:20, of the increase of the word of the Lord in a place, lit, “according to

might”; (c) in Rev. 18:2 some mss. have en ischui, lit., “in strength” (en, “in,” and A, No. 2), of the voice of an angel.

 

MILE

milion (μίλιον, 3400), “a Roman mile,” a word of Latin origin (1680 yards), is used in Matt. 5:41.!

 

MILK

gala (γάλα, 1051) is used (a) literally, 1 Cor. 9:7; (b) metaphorically, of rudimentary spiritual teaching, 1 Cor. 3:2; Heb. 5:12, 13; 1 Pet. 2:2; here the meaning largely depends upon the significance of the word logikos, which the kjv renders “of the word,” rv “spiritual.” While logos denotes “a word,” the adjective logikos is never used with the meaning assigned to it in the kjv, nor does the context in 1:23 compel this meaning. while it is true that the word of God, like “milk,” nourishes the soul, and this is involved in the exhortation, the only other occurrence in the NT is Rom. 12:1, where it is translated “reasonable,” i.e., rational, intelligent (service), in contrast to the offering of an irrational animal; so here the nourishment may be understood as of that spiritually rational nature which, acting through the regenerate mind, develops spiritual growth. God’s Word is not given so that it is impossible to understand it, or that it requires a special class of men to interpret it; its character is such that the Holy Spirit who gave it can unfold its truths even to the young convert. Cf. 1 John 2:27.!

 

MILL

mulon (μύλων, 3459) denotes “a mill house,” where the millstone is, Matt. 24:41;

some mss. have mulos (see next word).! In the Sept., Jer. 52:11, “grinding house” (lit., “house of a mill”).!

 

MILLSTONE

A. Noun.

mulos (μύλος, 3458) denotes “a handmill,” consisting of two circular stones, one above the other, the lower being fixed. From the center of the lower a wooden pin passes through a hole in the upper, into which the grain is thrown, escaping as flour between the stones and falling on a prepared material below them. The handle is inserted into the upper stone near the circumference. Small stones could be turned by one woman (millgrinding was a work deemed fit only for women and slaves; cf. Judg. 16:21); larger ones were turned by two (cf. Matt. 24:41, under mill), or more.

Still larger ones were turned by an ass (onikos), Matt. 18:6, rv, “a great millstone” (marg., “a millstone turned by an ass”), indicating the immediate and overwhelming drowning of one who causes one young believer to stumble; Mark 9:42 (where some mss. have lithos mulikos, “a stone of a mill,” as in Luke 17:2); Rev. 18:22 (some mss. have it in v. 21, see below).!

B. Adjectives.

1.    mulikos (μυλικός, 3457), “of a mill,” occurs in Luke 17:2 (see above).!

2.    mulinos (3458(v)), “made of millstone,” is used with lithos, “a stone”; and with the

adjective megas, “great,” in the best mss. in Rev. 18:21 (some have the word mulos; see A).!

 

MIND (Noun and Verb)

A. Nouns.

1.    nous (νους, 3563), “mind,” denotes, speaking generally, the seat of reflective consciousness, comprising the faculties of perception and understanding, and those of feeling, judging and determining.

Its use in the NT may be analyzed as follows: it denotes (a) the faculty of knowing, the seat of the understanding, Luke 24:45; Rom. 1:28; 14:5; 1 Cor. 14:15, 19; Eph. 4:17; Phil. 4:7; Col. 2:18; 1 Tim. 6:5; 2 Tim. 3:8; Titus 1:15; Rev. 13:18; 17:9; (b) counsels, purpose, Rom. 11:34 (of the “mind” of God); 12:2; 1 Cor. 1:10; 2:16, twice (1) of the thoughts and counsels of God, (2) of Christ, a testimony to His Godhood; Eph. 4:23; (c) the new nature, which belongs to the believer by reason of the new birth, Rom. 7:23, 25, where it is contrasted with “the flesh,” the principle of evil which dominates fallen man. Under (b) may come 2 Thess. 2:2, where it stands for the determination to be steadfast amidst afflictions, through the confident expectation of the day of rest and recompense mentioned in the first chapter.!

2.    dianoia (διάνοια, 1271), lit. “a thinking through, or over, a meditation, reflecting,” signifies (a) like No. 1, “the faculty of knowing, understanding, or moral reflection,” (1) with an evil significance, a consciousness characterized by a perverted moral impulse, Eph. 2:3 (plural); 4:18; (2) with a good significance, the faculty renewed by the Holy Spirit, Matt. 22:37; Mark 12:30; Luke 10:27; Heb. 8:10; 10:16; 1 Pet. 1:13; 1 John 5:20; (b) “sentiment, disposition” (not as a function but as a product); (1) in an evil sense, Luke 1:51, “imagination”; Col. 1:21; (2) in a good sense, 2 Pet. 3:1.!

3.    ennoia (έννοια, 1771), “an idea, notion. intent,” is rendered “mind” in 1 Pet. 4:1; see intent.

4.    noema (νόημα, 3540), “thought, design,” is rendered “minds” in 2 Cor. 3:14; 4:4; 11:3; Phil. 4:7; see device, No. 2.

5.    gnome (γνώμη, 1106), “a purpose, judgment, opinion,” is translated “mind” in Philem. 14 and Rev. 17:13. See judgment, No. 4.

6.    phronema (φρόνημα, 5427) denotes “what one has in the mind, the thought” (the

content of the process expressed inphroneo, “to have in mind, to think”); or “an object of thought”; in Rom. 8:6 (kjv, “to be carnally minded” and “to be spiritually minded”), the RV, adhering to the use of the noun, renders by “the mind of the flesh,” in vv. 6 and 7, and “the mind of the spirit,” in v. 6. In v. 27 the word is used of the “mind” of the Holy Spirit.!

Notes: (1) This word is to be distinguished from phronesis, which denotes “an understanding, leading to right action, prudence,” Luke 1:17; Eph. 1:8.! (2) In three places, Acts 14:2; Phil. 1:27; Heb. 12:3, the kjv translatespsuche, “the soul,” by “mind” (rv, “soul”).

B. Verbs.

1.    phroneo (φρονέώ, 5426) signifies (a) “to think, to be minded in a certain way”; (b) “to think of, be mindful of.” It implies moral interest or reflection, not mere unreasoning opinion. Under (a) it is rendered by the verb “to mind” in the following: Rom. 8:5, “(they that are after the flesh) do mind (the things of the flesh)”; 12:16, “be of (the same) mind,” lit., “minding the same,” and “set (not) your mind on,” RV, kjv, “mind (not)”; 15:5, “to be of (the same) mind,” rv, (kjv, “to be like-minded”); so the rv in 2 Cor. 13:11, kjv,

“be of (one) mind”; Gal. 5:10, “ye will be (none otherwise) minded”; Phil. 1:7, RV, “to be (thus) minded,” kjv, “to think (this)”; 2:2, rv, “be of (the same) mind,” kjv, “be likeminded,” and “being ... of (one) mind,” lit., “minding (the one thing)”; 2:5, RV, “have (this) mind,” kjv, “let (this) mind be,” lit., “mind this”; 3:15, “let us ... be (thus) minded,” and “(if) ... ye are (otherwise) minded” (some mss. have the verb in v. 16);

3:19, “(who) mind (earthly things)”; 4:2, “be of (the same) mind”; Col. 3:2, RV and kjv marg., “set your mind,” lit., “mind (the things above),” kjv, “set your affection.” See CAREFUL, B, 6, REGARD, SAVOR, THINK, UNDERSTAND.

2.    anamimnesko (άναμιμνήσκώ, 363), “to remind, call to remembrance” (ana, “up,”

mimnesko, “to remind”), is translated “called to mind,” in Mark 14:72 (passive voice).

See REMEMBRANCE.

Note: The lengthened form epanamimnesko is used in Rom. 15:15, kjv, “putting (you) in mind”; RV, “putting (you) again (epi) in remembrance.”!

3.    hupomimnesko (ύπομιμνήσκώ, 5279), “to cause one to remember, put one in

mind” (hupo, “under”), is translated “put (them) in mind” in Titus 3:1. See remember, REMEMBRANCE.

4.    hupotithemi (ύποτίθημι, 5294), lit., “to place under” (hupo, “under,” tithemi, “to place”), “to lay down” (of risking the life, Rom. 16:4), also denotes “to suggest, put into one’s mind,” 1 Tim. 4:6, RV, “put ... in mind” (kjv, “put ... in remembrance”). See lay.!

5.    sophroneo (σωφρονέω, 4993) signifies (a) “to be of sound mind,” or “in one’s right mind, sober-minded” (sozo, “to save,”phren, “the mind”), Mark 5:15 and Luke 8:35, “in his right mind”; 2 Cor. 5:13, RV, “we are of sober mind” (kjv, “we be sober”); (b) “to be temperate, selfcontrolled,” Titus 2:6, “to be sober-minded”; 1 Pet. 4:7, rv, “be ye ... of sound mind” (kjv, “be ye sober”). See also Rom. 12:3. See sober.!

Note: In Acts 20:13, kjv, mello, “to be about to, to intend,” is translated “minding” (rv, “intending”). See intend.

C. Adjective.

homophron (όμόφρων, 3675), “agreeing, of one mind” (homos, “same,” phren, “the mind”), is used in 1 Pet. 3:8.!

Notes: (1) For the noun sophronismos, in 2 Tim. 1:7, see discipline.! (2) In Rom.

15:6, kjv, the adverb homothumadon, “of one accord,” is translated “with one mind”

(rv, “of one accord”). See accord. (3) See also cast, change, doubtful, fervent, FORWARDNESS, HUMBLENESS, HUMILITY, LOWLINESS, READINESS, READY, WILLING.

 

MINDED

1.phroneo    (φρονέω, 5426): see mind, B, No. 1.

2.    boulomai (βούλομαι, 1014), “to wish, will, desire, purpose” (akin to boule, “counsel, purpose”), is translated “was minded” in Matt. 1:19; Acts 15:37, RV (kjv, “determined”); 18:27, rv (kjv, “was disposed”); 19:30, rv (kjv, “would have”); 5:33, rv, “were minded” (kjv, “took counsel”); 18:15, rv, “I am (not) minded (to be),” kjv, “I will (be no)”; Heb. 6:17, “being minded,” rv (kjv, “willing”), said of God. See counsel.

3.    bouleuo (βουλεύω, 1011), “to take counsel,” is translated “to be minded” in Acts 27:39; 2 Cor. 1:17, middle voice in each case. See counsel, B, No. 1.

Note: For the nounphronema in Rom. 8:6, see mind, A, No. 6.

 

MINDFUL OF (to be)

1.    mimnesko (Φοινίκη, 5403), the tenses of which are from the older verb mnaomai, signifies “to remind”; but in the middle voice, “to remember, to be mindful of,” in the sense of caring for, e.g., Heb. 2:6, “Thou art mindful”; in 13:3, “remember”; in 2 Tim.

1:4, rv, “remembering” (kjv, “being mindful of”); so in 2 Pet. 3:2. See remember.

2.    mnemoneuo (μνημονεύω, 3421), “to call to mind, remember,” is rendered “they had been mindful” in Heb. 11:15. See mention, B, remember.

 

For MINE, MINE OWN (self), see my

 

MINGLE

1. mignumi (μίγνυμι, 3396), “to mix, mingle” (from a root mik; Eng., “mix” is akin), is always in the NT translated “to mingle,” Matt. 27:34; Luke 13:1; Rev. 8:7; 15:2.!

2. kerannumi (κεράννυμι, 2767), “to mix, to mingle,” chiefly of the diluting of wine, implies “a mixing of two things, so that they are blended and form a compound, as in wine and water, whereas mignumi (No. 1) implies a mixing without such composition, as

in two sorts of grain” (Liddell and Scott, Lex.). It is used in Rev. 18:6 (twice); in 14:10, RV, “prepared” (marg., “mingled”; kjv, “poured out”), lit., “mingled,” followed by akratos, “unmixed, pure” (a, negative, and kratos, an adjective, from this verb

kerannumi), the two together forming an oxymoron, the combination in one phrase of two terms that are ordinarily contradictory.!

Note: For the verb smurnizo, “to mingle with myrrh,” Mark 15:23, see myrrh.!

 

MINISTER (Noun and Verb)

A.    Nouns.

1.    diakonos (διάκονος, 1249), “a servant, attendant, minister, deacon,” is translated “minister” in Mark 10:43; Rom. 13:4 (twice); 15:8; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:15 (twice); Gal. 2:17; Eph. 6:21; Col. 1:7, 23, 25; 4:7; 1 Thess. 3:2; 1 Tim. 4:6. See deacon.

2.    leitourgos (λειτουργός, 3011) denoted among the Greeks, firstly, “one who discharged a public office at his own expense,” then, in general, “a public servant, minister.” In the NT it is used (a) of Christ, as a “Minister of the sanctuary” (in the Heavens), Heb. 8:2; (b) of angels, Heb. 1:7 (Ps. 104:4); (c) of the apostle Paul, in his evangelical ministry, fulfilling it as a serving priest, Rom. 15:16; that he used it figuratively and not in an ecclesiastical sense, is obvious from the context; (d) of Epaphroditus, as ministering to Paul’s needs on behalf of the church at Philippi, Phil. 2:25; here, representative service is in view; (e) of earthly rulers, who though they do not all act consciously as servants of God, yet discharge functions which are the ordinance of God, Rom. 13:6.!

3.    huperetes (ύπήρέτής, 5257), properly “an under rower” (hupo, “under,” eretes, “a

rower”), as distinguished from nautes, “a seaman” (a meaning which lapsed from the word), hence came to denote “any subordinate acting under another’s direction”; in Luke 4:20, RV, “attendant,” kjv, “minister” it signifies the attendant at the synagogue service; in Acts 13:5, it is said of John Mark, RV, “attendant,” kjv, “minister;” in Acts 26:16, “a minister,” it is said of Paul as a servant of Christ in the gospel; so in 1 Cor. 4:1, where the apostle associates others with himself, as Apollos and Cephas, as “ministers of Christ.” See attend, C, officer.

Note: other synonymous nouns are doulos, “a bondservant”; oiketes, “a household servant”; misthios, “a hired servant”; misthotos (ditto); pais, “a boy, a household servant.” For all these see servant. Speaking broadly, diakonos views a servant in relation to his work; doulos, in relation to his master; huperetes, in relation to his

superior; leitourgos, in relation to public service.

B.    Verbs.

1. diakoneo (διακονέω, 1247), akin to A, No. 1, signifies “to be a servant, attendant, to serve, wait upon, minister.” In the following it is translated “to minister,” except where

“to serve” is mentioned: it is used (a) with a general significance, e.g., Matt. 4:11; 20:28; Mark 1:13; 10:45; John 12:26 (“serve,” twice); Acts 19:22; Philem. 13; (b) of waiting at table, “ministering” to the guests, Matt. 8:15; Luke 4:39; 8:3; 12:37; 17:8, “serve”; 22:26, “serve,” v. 27, “serveth,” twice; the 2nd instance, concerning the Lord, may come under

(a); so of women preparing food, etc., Mark 1:31; Luke 10:40, “serve”; John 12:2, “served”; (c) of relieving one’s necessities, supplying the necessaries of life, Matt. 25:44; 27:55; Mark 15:41; Acts 6:2, “serve”; Rom. 15:25; Heb. 6:10; more definitely in connection with such service in a local church, 1 Tim. 3:10, 13 [there is nothing in the original representing the word “office”; rv, “let them serve as deacons,” “they that have served (well) as deacons”]; (d) of attending, in a more general way, to anything that may serve another’s interests, as of the work of an amanuensis, 2 Cor. 3:3 (metaphorical): of the conveyance of material gifts for assisting the needy, 2 Cor. 8:19, 20, RV, “is ministered” (kjv, “is administered”); of a variety of forms of service, 2 Tim. 1:18; of the testimony of the OT prophets, 1 Pet. 1:12; of the ministry of believers one to another in various ways, 1 Pet. 4:10, 11 (not here of discharging ecclesiastical functions).!

Note: In Heb. 1:14, kjv (2nd part), the phrase eis diakonian is translated “to minister,” RV, “to do service,” lit., “for service”; for the noun “ministering” in the 1st part, see ministering, B.

2.    leitourgeo (λειτουργέω, 3008), (akin to A, No. 2), in classical Greek, signified at Athens “to supply public offices at one’s own cost, to render public service to the State”; hence, generally, “to do service,” said, e.g., of service to the gods. In the NT (see Note below) it is used (a) of the prophets and teachers in the church at Antioch, who “ministered to the Lord,” Acts 13:2; (b) of the duty of churches of the Gentiles to “minister” in “carnal things” to the poor jewish saints at jerusalem, in view of the fact that the former had “been made partakers” of the “spiritual things” of the latter, Rom. 15:27; (c) of the official service of priests and Levites under the Law, Heb. 10:11 (in the Sept., e.g., Exod. 29:30; Num. 16:9).!

Note: The synonymous verb latreuo (properly, “to serve for hire”), which is used in the Sept. of the service of both priests and people (e.g., Exod. 4:3; Deut. 10:12, and in the NT, e.g., Heb. 8:5), and, in the NT, of Christians in general, e.g., Rev. 22:3, is to be

distinguished from leitourgeo, which has to do with the fulfillment of an office, the discharge of a function, something of a representative character (Eng., “liturgy”).

3. hupereteo (ύπηρετέω, 5256), “to do the service of a huperetes” (see A, No. 3), properly, “to serve as a rower on a ship,” is used (a) of David, as serving the counsel of God in his own generation, Acts 13:36, RV, expressive of the lowly character of his service for God; (b) of Paul’s toil in working with his hands, and his readiness to avoid any pose of ecclesiastical superiority, Acts 20:34; (c) of the service permitted to Paul’s friends to render to him, 24:23.!

4.    hierourgeo (ίερουργέω, 2418), “to minister in priestly service” (akin to hierourgos,

“a sacrificing priest,” a word not found in the Sept. or NT: from hieros, “sacred,” and

ergon, “work”), is used by Paul metaphorically of his ministry of the Gospel, Rom.

15:16; the offering connected with his priestly ministry is “the offering up of the Gentiles,” i.e., the presentation by gentile converts of themselves to God.! The apostle

uses words proper to the priestly and Levitical ritual, to explain metaphorically his own priestly service. Cf. prosphora, “offering up,” and leitourgos, in the same verse.

5.    parecho (παρέχω, 3930), “to furnish, provide, supply,” is translated “minister” in 1 Tim. 1:4, of the effect of “fables and endless genealogies.” See bring, A, No. 21.

6.    ergazomai (έργάζομαι, 2038), “to work, work out, perform,” is translated “minister” in 1 Cor. 9:13; the verb is frequently used of business, or employment, and here the phrase means “those employed in sacred things” or “those who are assiduous in priestly functions.” See commit, A, No. 1.

Notes: (1) The verb choregeo, rendered “minister” in the kjv of 2 Cor. 9:10, and the

strengthened form epichoregeo, rendered by the same verb in the kjv of 2 Cor. 9:10; Gal. 3:5; Col. 2:19; 2 Pet. 1:11, in v. 5, “add,” are always translated “to supply” in the RV. Both verbs suggest an abundant supply, and are used of material or of spiritual provision.

See supply. (2) In Eph. 4:29, kjv, didomi, “to give,” is translated “minister” (rv,

“give”).

 

ministering, ministration, ministry

A. Nouns.

1.    diakonua (διακονία, 1248), “the office and work of a diakonos” (see minister, A, No. 1), “service, ministry,” is used (a) of domestic duties, Luke 10:40; (b) of religious and spiritual “ministration,” (1) of apostolic “ministry,” e.g., Acts 1:17, 25; 6:4; 12:25; 21:19; Rom. 11:13, rv (kjv, “office”); (2) of the service of believers, e.g., Acts 6:1; Rom. 12:7; 1 Cor. 12:5, RV, “ministrations” (kjv, “administrations”); 1 Cor. 16:15; 2 Cor, 8:4; 9:1, 12, RV, “ministration”; v. 13; Eph. 4:12, RV, “ministering” (kjv, “the ministry,” not in the sense of an ecclesiastical function); 2 Tim. 4:11, RV, “(for) ministering”; collectively of a local church, Acts 11:29, “relief” (RV marg. “for ministry”); Rev. 2:19, RV, “ministry” (kjv, “service”); of Paul’s service on behalf of poor saints, Rom. 15:31;

(3) of the “ministry” of the Holy Spirit in the gospel, 2 Cor. 3:8; (4) of the “ministry” of angels, Heb. 1:14, rv, “to do service” (kjv, “to minister”); (5) of the work of the gospel, in general, e.g., 2 Cor. 3:9, “of righteousness;” 5:18, “of reconciliation”; (6) of the general “ministry” of a servant of the Lord in preaching and teaching, Acts 20:24; 2 Cor. 4:1; 6:3; 11:8; 1 Tim. 1:12, RV, “(to His) service”; 2 Tim. 4:5; undefined in Col. 4:17; (7) of the Law, as a “ministration” of death, 2 Cor. 3:7; of condemnation, 3:9.!

2.    leitourgia (λειτουργία, 3009), akin to leitourgos (see minister, A, No. 2.), to which the meanings of leitourgia correspond, is used in the NT of “sacred ministrations,”

(a) priestly, Luke 1:23; Heb. 8:6; 9:21; (b) figuratively, ofthe practical faith of the members of the church at Philippi regarded as priestly sacrifice, upon which the apostle’s lifeblood might be poured out as a libation, Phil. 2:17; (c) of the “ministration” of believers one to another, regarded as priestly service, 2 Cor. 9:12; Phil. 2:30. See service.!

B. Adjective.

leitourgikos (λειτουργικός, 3010), “of or pertaining to service, ministering,” is used in Heb. 1:14, of angels as “ministering spirits” (for the word “do service” in the next

clause, see A, No. 1).! In the Sept., Exod. 31:10; 39:13; Num. 4:12, 26; 7:5; 2 Chron. 24:14.!

 

MINSTREL

mousikos (μουσικός, 3451) is found in Rev. 18:22, RV, “minstrels” (kjv,

“musicians”); inasmuch as other instrumentalists are mentioned, some word like “minstrels” is necessary to make the distinction, hence the rv; Bengel and others translate it “singers.” Primarily the word denoted “devoted to the Muses” (the nine goddesses who presided over the principal departments of letters), and was used of anyone devoted to or skilled in arts and sciences, or “learned.”!

 

MINT

heduosmon (ήδύοσμον, 2238), an adjective denoting sweet-smelling (hedus, “sweet,” osme, “a smell”), is used as a neuter noun signifying “mint,” Matt. 23:23; Luke 11:42.!

 

MIRACLE

1.    dunamis (δύναμις, 1411), “power, inherent ability,” is used of works of a supernatural origin and character, such as could not be produced by natural agents and means. It is translated “miracles” in the RV and kjv in Acts 8:13 (where variant readings give the words in different order); 19:11; 1 Cor. 12:10, 28, 29; Gal. 3:5; kjv only, in Acts 2:22 (RV, “mighty works”); Heb. 2:4 (rv, “powers”). In Gal. 3:5, the word may be taken in its widest sense, to include “miracles” both physical and moral. See might, A, No. 1, POWER, WORK.

2.    semeion (σημειον, 4592), “a sign, mark, token” (akin to semaino, “to give a sign”; sema, “a sign”), is used of “miracles” and wonders as signs of divine authority; it is translated “miracles” in the RV and kjv of Luke 23:8; Acts 4:16, 22; most usually it is given its more appropriate meaning “sign,” “signs,” e.g., Matt. 12:38, 39, and in every occurrence in the Synoptists, excep Luke 23:8; in the following passages in John’s Gospel the RV substitutes “sign” or “signs” for the kjv “miracle or miracles”; 2:11, 23; 3:2; 4:54; 6:2, 14, 26; 7:31; 9:16; 10:41; 11:47; 12:18, 37; the kjv also has “signs” elsewhere in this Gospel; in Acts, RV, “signs,” kjv, “miracles,” in 6:8; 8:6; 15:12; elsewhere only in Rev. 13:14; 16:14; 19:20. See sign, token, wonder.

 

MIRE

borboros (βόρβορος, 1004), “mud, filth,” occurs in 2 Pet. 2:22.! In the Sept., Jer. 38:6 (twice), of the “mire” in the dungeon into which Jeremiah was Cast.!

 

MIRROR

esoptron (έσοπτρον, 2072), rendered “glass” in the kjv, is used of any surface sufficiently smooth and regular to reflect rays of light uniformly, and thus produce images of objects which actually in front of it appear to the eye as if they were behind it. “Mirrors” in Biblical times were, it seems, metallic; hence the RV adopts the more general term “mirror”; in 1 Cor. 13:12, spiritual knowledge in this life is represented metaphorically as an image dimly perceived in a “mirror”; in Jas. 1:23, the “law of liberty” is figuratively compared to a “mirror”; the hearer who obeys not is like a person who, having looked into the “mirror,” forgets the reflected image after turning away; he who obeys is like one who gazes into the “mirror” and retains in his soul the image of what he should be.!

Note: For the verb katoptrizo, “to reflect as a mirror” (some regard it as meaning “beholding in a mirror”), in 2 Cor. 3:18, see behold, No. 12.

 

For MISCHIEF, Acts 13:10, see villany

 

MISERABLE, MISERABLY, MISERY

A. Adjectives.

1.    eleeinos (έλεεινός, 1652), “pitiable, miserable” (from eleos, “mercy, pity”; see mercy), is used in Rev. 3:17, in the Lord’s description of the church at Laodicea; here the idea is probably that of a combination of “misery” and pitiableness.!

Note: For the comparative degree eleeinoteros, rendered “most pitiable” in 1 Cor. 15:19, rv (kjv, “most miserable”), see pitiable.

2.    kakos (κακός, 2556), “bad, evil,” is translated “miserable” in Matt. 21:41, RV (kjv, “wicked”). See bad.

B. Adverb.

kakos (κακως, 2560), “badly, ill,” is translated “miserably” in Matt. 21:41 (see A,

No. 2). Adhering to the meaning “evil,” and giving the designed stress, the sentence may be rendered, “evil (as they are) he will evilly destroy them.”

C. Noun.

talaiporia (ταλαιπωρία, 5004), “hardship, suffering, distress” (akin to talaiporos,

“wretched,” Rom. 7:24; Rev. 3:17,! and to talaiporeo, in the middle voice, “to afflict oneself,” in Jas. 4:9, “be afflicted”!), is used as an abstract noun, “misery,” in Rom. 3:16; as a concrete noun, “miseries,” in Jas. 5:1.!

 

MIST

1.    achlus ( άχλύς, 887), “a mist,” especially a dimness of the eyes, is used in Acts 13:11. “In the single place of its NT use it attests the accuracy in the selection of words, and not least of medical words, which ‘the beloved physician’ so often displays. For him it expresses the mist of darkness . which fell on the sorcerer Elymas, being the outward and visible sign of the inward spiritual darkness which would be his portion for a while in punishment for his resistance to the truth” (Trench, Syn., Sec.c).!

2.    homichle (όμιλος, 3658a), “a mist” (not so thick as nephos and nephele, “a

cloud”), occurs in 2 Pet. 2:17 (1st part), rv, “mists”; some mss. have nephelai, “clouds” (KJV).”

3.    zophos (ζόφος, 2217) is rendered “mist” in the kjv of 2 Pet. 2:17 (2nd part), RV, “blackness”; “murkiness” would be a suitable rendering. For this and other synonymous terms see blackness, darkness.

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

 

MITE

lepton (λεπτόν, 3016), the neuter of the adjective leptos, signifying, firstly, “peeled,” then, “fine, thin, small, light,” became used as a noun, denoting a small copper coin, often mentioned in the Mishna as proverbially the smallest Jewish coin. It was valued at 1/8th of the Roman as, and the 1/128th part of the denarius: its legal value was about one third of an English farthing; Mark 12:42 lit. reads “two lepta, which make a kodrantes (a quadrans)”; in Luke 12:59 “the last lepton” corresponds in effect to Matt. 5:26, “the uttermost kodrantes,” “farthing”; elsewhere Luke 21:2; see farthing.!

 

MIXED (with)

Note: In Heb. 4:2, kjv, sunkerannumi, lit., “to mix with” (sun, “with,” kerannumi, see mingle, No. 2), is so translated; rv, “were (not) united (by faith) with” [kjv, “(not) being mixed ... in], as said of persons; in 1 Cor. 12:24 “hath tempered.” See temper together.!

 

MIXTURE

migma (μίγμα, 3395), “a mixture” (akin to mignumi, “to mix, mingle”: see mingle, No. 1), occurs in John 19:39 (some mss. have heligma, “a roll”).!

Note: In Rev. 14:10, kjv, akratos (a, negative, and kerannumi, “to mingle”) is translated “without mixture” (RV, “unmixed”).! In the Sept., Ps. 75:8; Jer. 32:1.!

 

mock, mocker, mocking

A. Verbs.

1. empaizo (έμπαίζω, 1702), a compound ofpaizo, “to play like a child” (pais), “to sport, jest,” prefixed by en, “in” or “at,” is used only in the Synoptists, and, in every instance, of the “mockery” of Christ, except in Matt. 2:16 (there in the sense of deluding, or deceiving, of Herod by the wise men) and in Luke 14:29, of ridicule cast upon the one who after laying a foundation of a tower is unable to finish it. The word is used (a) prophetically by the Lord, of His impending sufferings, Matt. 20:19; Mark 10:34; Luke 18:32; (b) of the actual insults inflicted upon Him by the men who had taken Him from Gethsemane, Luke 22:63; by Herod and his soldiers, Luke 23:11; by the soldiers of the governor, Matt. 27:29, 31; Mark 15:20; Luke 23:36; by the chief priests, Matt. 27:41; Mark 15:31.!

2.    mukteri o (μυκτηρίζω, 3456), from mukter, “the nose,” hence, “to turn up the nose at, sneer at, treat with contempt,” is used in the passive voice in Gal. 6:7, where the statement “God is not mocked” does not mean that men do not mock Him (see Prov.

1:30, where the Sept. has the same verb); the apostle vividly contrasts the essential difference between God and man. It is impossible to impose upon Him who discerns the thoughts and intents of the heart.!

Note: Ekmukterizo, a strengthened form of the above, “to scoff at,” is used in Luke 16:14 and 23:35 (rv, “scoffed at”; kjv, “derided”). See deride, scoff.!

3.    chleuazo (χλευάζω, 5512), “to jest, mock, jeer at” (from chleue, “a jest”), is said of the ridicule of some of the Athenian philosophers at the apostle’s testimony concerning the resurrection of the dead, Acts 17:32.!

4.    diachleuazo, an intensive form of No. 3, “to scoff at,” whether by gesture or word, is said of those who jeered at the testimony given on the Day of Pentecost, Acts 2:13 (some mss. have No. 3).!

B. Nouns.

1.    empaiktes (έμπαίκτης, 1703), “a mocker” (akin to A, No. 1), is used in 2 Pet. 3:3, rv, “mockers”. (kjv, “scoffers”); Jude 18, rv and kjv, “mockers.”! In the Sept., Isa.

3:4.!

2.    empaigmos (έμπαιγμός, 1701), the act of the empaiktes, “a mocking,” is used in Heb. 11:36, “mockings.”! In the Sept., Ps. 38:7; Ezek. 22:4.!

3.    empaigmone (έμπαίζω, 1702d), an abstract noun, “mockery,” is used in 2 Pet. 3:3 (some mss. omit it, as in kjv): (see also No. 1, above).!

d Derivatives or roots of other words not listed in Strong’s are indicated with with a “d” following the number (for instance, genema, a derivative of Ginomai, is 1096d).

 

For MODERATION, Phil. 4:5, kjv, see forbearance, C, No. 2

 

MODEST

kosmios (κόσμιος, 2887), “orderly, wellarranged, decent, modest” (akin to kosmos, in

its primary sense as “harmonious arrangement adornment”; cf. kosmikos, of the world,

which is related to kosmos in its secondary sense as the world), is used in 1 Tim. 2:9 of the apparel with which Christian women are to adorn themselves; in 3:2 (rv, “orderly;” kjv, “of good behavior”), of one of the qualifications essential for a bishop or overseer. “The well-ordering is not of dress and demeanor only, but of the inner life, uttering

indeed and expressing itself in the outward conversation” (Trench, Syn., Sec.xcii).! In the Sept., Eccl. 12:9.!

 

MOISTURE

ikmas (ίκμάς, 2429), “moisture” (probably from an Indo-European root sikB indicating “wet”), is used in Luke 8:6.! In the Sept., Job 26:14; Jer. 17:8.!

 

MOMENT

A.    Nouns.

1.    atomos (ατομος, 823) lit. means “indivisible” (from a, negative, and temno, “to cut”; Eng., “atom”); hence it denotes “a moment,” 1 Cor. 15:52.!

2.    stigme (στιγμή, 4743), “a prick, a point” (akin to stizo, “to prick”), is used metaphorically in Luke 4:5, of a “moment,” with chronos, “a moment (of time).”!

Note: It is to be distinguished from stigma, “a mark” or “brand,” Gal. 6:17, which is, however, also connected with sti o.

B.    Adverb.

parautika (παραυτίκα, 3910), the equivalent of parauta, immediately (not in the

NT), i.e., para auta, with tapragmata understood, “at the same circumstances,” is used adjectivally in 2 Cor. 4:17 and translated “which is but for a moment”; the meaning is not, however, simply that of brief duration, but that which is present with us now or

immediate (para, “beside with”), in contrast to the future glory; the clause is, lit., “for the

present lightness (i.e., ‘light burden,’ the adjective elaphron, ‘light,’ being used as a noun) of (our) affliction.”! This meaning is confirmed by its use in the Sept. of Ps. 70:3, “(let them be turned back) immediately,” where the rendering could not be “for a moment.”!

 

MONEY

1.    argurion (άργύριον, 694), properly, “a piece of silver,” denotes (a) “silver,” e.g., Acts 3:6; (b) a “silver coin,” often in the plural, “pieces of silver,” e.g., Matt. 26:15; so 28:12, where the meaning is “many, (hikanos) pieces of silver”; (c) “money”; it has this meaning in Matt. 25:18, 27; 28:15; Mark 14:11; Luke 9:3; 19:15, 23; 22:5; Acts 8:20 (here the rv has “silver”).

Note: In Acts 7:16, for the kjv, “(a sum of) money,” the RV has “(a price in) silver.” See silver.

2.    chrema (χρημα, 5536), lit., “a thing that one uses” (akin to chraomai “to use”), hence, (a) “wealth, riches,” Mark 10:23, 24; Luke 18:24; (b) “money,” Acts 4:37, singular number, “a sum of money”; plural in 8:18, 20; 24:26.! See riches.

3.    chalkos (χαλκός, 5475), “copper,” is used, by metonymy, of “copper coin,” translated “money,” in Mark 6:8; 12:41. See brass.

4.    kerma (κέρμα, 2772), primarily “a slice” (akin to keiro, “to cut short”), hence, “a small coin, change,” is used in the plural in John 2:15, “the changers’ money,” probably considerable heaps of small Coins.!

5.    nomisma (νόμισμα, 3546), primarily “that which is established by custom”

(nomos, “a custom, law”), hence, “the current coin of a state, currency,” is found in Matt. 22:19, “(tribute) money.”! In the Sept., Neh. 7:71.!

Note: In Matt. 17:27, kjv, stater (“a coin,” estimated at a little over three shillings,

equivalent to four drachmae, the temple-tax for two persons), is translated “piece of money” (rv, “shekel”). See shekel.!

 

For MONEY-CHANGER, CHANGER OF MONEY see changer 

 

MONEY (love of)

philarguria (φιλαργυρία, 5365), from phileo, “to love,” and arguros, “silver,” occurs in 1 Tim. 6:10 (cf. philarguros, “covetous, avaricious”). Trench contrasts this with pleonexia, “covetousness.” See under covet, covetousness.!

 

MONTH, MONTHS

1.    men (μην, 3376), connected with mene, “the moon,” akin to a Sanskrit root ma — ,

“to measure” (the Sanskrit masa denotes both moon and month, cf, e.g., Lat. mensis,

Eng., “moon” and “month,” the moon being in early times the measure of the “month”). The interval between the 17th day of the second “month” (Gen. 7:11) and the 17th day of the seventh “month,” is said to be 150 days (8:3, 4), i.e., five months of 30 days each; hence the year would be 360 days (cf. Dan. 7:25; 9:27; 12:7 with Rev. 11:2-3; 12:6, 14; 13:5; whence we conclude that 3 1/2 years or 42 months = 1260 days, i.e., one year = 60 days); this was the length of the old Egyptian year; later, five days were added to correspond to the solar year. The Hebrew year was as nearly solar as was compatible with its commencement, coinciding with the new moon, or first day of the “month.” This was a regular feast day, Num. 10:10; 28:11-14; the Passover coincided with the full moon (the 14th of the month Abib: see passover).

Except in Gal. 4:10; Jas. 5:17; Rev. 9:5, 10, 15; 11:2; 13:5; 22:2, the word is found only in Luke’s writings, Luke 1:24, 26, 36, 56; 4:25; Acts 7:20; 18:11; 19:8; 20:3; 28:11, examples of Luke’s care as to accuracy of detail.!

2.    trimenos (τρίμηνον, 515019), an adjective, denoting “of three months” (tri, “for” treis, “three,” and No. 1), is used as a noun, a space of three “months,” in Heb. 11:23.!

3.    tetramenos (τετράμηνον, 5072**), an adjective, denoting of four “months” (tetra,

for tessares, “four,” and No. 1), is used as a noun in John 4:35 (where chronos, “time,” may be understood).!

 

MOON

1.    selene (σεληνη, 4582), from selas, “brightness” (the Heb. words are yareach,

“wandering,” and lebanah, “white”), occurs in Matt. 24:29; Mark 13:24; Luke 21:25;

Acts 2:20; 1 Cor. 15:41; Rev. 6:12; 8:12; 12:1; 21:23. In Rev. 12:1, “the moon under her feet” is suggestive of derived authority, just as her being clothed with the sun is suggestive of supreme authority, everything in the symbolism of the passage centers in Israel. In 6:12 the similar symbolism of the sun and “moon” is suggestive of the supreme authority over the world, and of derived authority, at the time of the execution of divine judgments upon nations at the close of the present age.!

2.    neomenia (νουμηνία, 3561), or noumeniua, denoting “a new moon” (neos, “new,”

men, “a month”: see month), is used in Col. 2:16, of a Jewish festival.! Judaistic tradition added special features in the liturgy of the synagogue in connection with the observance of the first day of the month, the new “moon” time.

In the OT the RV has “new moon” for kjv, “month” in Num. 29:6; 1 Sam. 20:27; Hos. 5:7. For the connection with feast days see Lev. 23:24; Num. 10:10; 29:1; Ps. 81:3.

 

For MOOR see draw, B, Note (1)

 

MORE

A. Adverbs.

1.    mallon (μαλλον, 3123), the comparative degree of mala, “very, very much,” is

used (a) of increase, “more,” with qualifying words, withpollo, “much,” e.g., Mark 10:48, “the more (a great deal)”; Rom. 5:15, 17, “(much) more”; Phil. 2:12 (ditto); with poso, “how much,” e.g., Luke 12:24; Rom. 11:12; with tosouto, “by so much,” Heb. 10:25; (b) without a qualifying word, by way of comparison, “the more,” e.g., Luke 5:15, “so much the more”; John 5:18, “the more”; Acts 5:14 (ditto); Phil. 1:9; 1 Thess. 4:1, 10, “more and more”; 2 Pet. 1:10, RV, “the more” (kjv, “the rather”); in Acts 20:35, by a periphrasis, it is translated “more (blessed)”; in Gal. 4:27, “more (than),” lit., “rather (than)”; (c) with qualifying words, similarly to (a), e.g., Mark 7:36. See rather.

2.    eti (έτι, 2089), “yet, as yet, still,” used of degree is translated “more” in Matt.

18:16, “(one or two) more”; Heb. 8:12 and 10:17, “(will I remember no) more”; 10:2, “(no) more (conscience)”; 11:32, “(what shall I) more (say)?” Rev. 3:12, “(he shall go out thence no) more”; 7:16, “(no) more” and “any more;” 9:12, kjv “more” (RV, “hereafter”); 18:21-23, “(no) more” “any more” (5 times); 20:3, “(no) more”; 21:1, 4 (twice); 22:3. See also, No. 2.

3.    ouketi (ούκέτι, 3765), ouk, “not,” and No. 2, combined in one word, is translated “no more,” e.g., in Matt. 19:6; Luke 15:19, 21; Acts 20:25, 38; Eph. 2:19. See

HENCEFORTH, HEREAFTER, LONGER NOW, Note (2).

4.    perissoteron (περισσότερον, 4054), the neuter of the comparative degree of

perissos, “more abundant,” is used a an adverb, “more,” e.g., Luke 12:4; 2 Cor. 10:8, kjv (rv, “abundantly”); Heb. 7:15, rv, “more abundantly” (kjv, “far more”). See ABUNDANTLY, C, No. 2.

Note: For the corresponding adverbs perissos and perissoteros, see abundantly, EXCEEDINGLY.

5.    meizon (μείζων, 3187), the neuter of meizon, “greater,” the comparative degree of

megas, “great,” is used as an adverb, and translated “the more” in Matt. 20:31. See GREATER.

6.    huper (ύπέρ, 5228), a preposition, “over, above,” etc., is used as an adverb in 2 Cor. 11:23, “(I) more.”

7.    hoson, neuter of hosos, “how much,” is used adverbially in Mark 7:36 (1st part), “the more.”

B. Adjectives (some with adverbial uses).

1.    pleion (πλείων, 4119), the comparative degree of polus, “much,” is used (a) as an adjective, e.g., John 15:2; Acts 24:11, RV, “(not) more (than)” (kjv, “yet but”); Heb. 3:3; (b) as a noun, or with a noun understood, e.g., Matt. 20:10; Mark 12:43; Acts 19:32 and 27:12, “the more part”; 1 Cor. 9:19; (c) as an adverb, Matt. 5:20, “shall exceed,” lit., “(shall abound) more (than)”; 26:53; Luke 9:13. See above, No. 3, Note, greater.

2.    perissos (περισσός, 4053), “more than sufficient, over and above, abundant” (a popular substitute for No. 3), is translated “more,” e.g., in Matt. 5:37-47. In John 10:10 the neuter form is rendered “more abundantly,” kjv, rv, “abundantly” (marg., “abundance”).

3. perissoteros (περισσότερος, 4055), the comparative degree of No. 2, is translated “much more (than a prophet)” in Matt. 11:9, RV (kjv, “more”); in Luke 7:26 both RV and kjv have “much more.” See abundant, C.

Notes: (1) In Matt. 25:20 (2nd part), kjv, allos, “other” (so the rv), is translated

“more.” (2) In Jas. 4:6, kjv, the adjective meizon, “greater” (see A, No. 5, above), is translated “more (grace)” (rv marg. “a greater grace”). See grace (at end). (3) Various uses of the word “more” occur in connection with other words, especially in the comparative degree. The phrase “more than” translates certain prepositions and particles:

in Rom. 1:25, kjv, para, “beside, compared with,” is translated “more than” (rv, “rather than”): cf. Rom. 12:3 huper, “over, above,” “more than,” in Matt. 10:37 (twice); in Philem. 21, kjv, “more than” (rv, “beyond”). In Mark 14:5, kjv, epano, “above,” is

translated “more than” (rv, “above”). In Luke 15:7 the particle e, “than,” is necessarily rendered “more than”; cf. Luke 17:2 and 1 Cor. 14:19, “rather than.” In Mark 8:14, the conjunction ei, “if,” with the negative me, lit., “if not,” signifying “except,” is translated “more than (one loaf).”

 

MOREOVER

1.    eti (ετι, 2089), “yet, as yet, still,” is translated “moreover” in Acts 2:26; in 21:28, rv (kjv, “further”); Heb. 11:36. See more, A, No. 2.

2.    kai (καί, 2532), and, is translated “moreover” in Acts 24:6; in the kjv, where the rv has “and,” Acts 19:26.

3.    de (δέ, 1161), a particle signifying “and” or “but,” is translated “moreover” in Matt. 18:15, kjv (rv, “and”); Acts 11:12 (rv, “and”); Rom. 5:20, kjv (rv, “but”); 8:30 (“and”); 1 Cor. 15:1 (RV, “now”); 2 Cor. 1:23 (RV, “but”); 2 Pet. 1:15 (RV, “yea”).

4.    alla kai “but also, yea even,” is translated “moreover” in Luke 24:22, rv (kjv, “yea, and”); in 16:21, kjv, “moreover” (rv, “yea, even”).

5.    de kai “but also,” is translated “moreover” in 1 Tim. 3:7.

6.    kai... de is translated “moreover” in Heb. 9:21.

7.    loipon (λοιπόν, 3063), the neuter of the adjective loipos, “the rest,” used adverbially, most usually rendered “finally,” is translated “moreover” in 1 Cor. 4:2 (some mss. have ho de loipon, lit., “but what is left,” kjv, “moreover,” for hode loipon, “here, moreover,” as in the rv). See finally.

Note: In 1 Cor. 10:1, kjv, gar, “for,” is translated “moreover” (rv, “for”); the RV is important here, as it introduces a reason for what has preceded in ch. 9, whereas “moreover” may indicate that a new subject is being introduced; this incorrect rendering

tends somewhat to dissociate the two passages, whereas gar connects them intimately.

 

MORNING (in the, early in the)

A. Adjectives.

1.    proios (πρωΐα, 4405), “early, at early morn” (from pro, “before”), is used as a noun in the feminine formproia, “morning” in Matt. 27:1 and John 21:4 (in some mss. in Matt. 21:18 and John 18:28, for B, No. 1, which see). Its adjectival force is retained by regarding it as qualifying the noun hora, “an hour,” i.e., “at an early hour.”!

2.    proinos (πρωινός, 4407), a later form of No. 1, qualifies aster, “star,” in Rev. 2:28 and 22:16 (where some mss. have No. 3). That Christ will give to the overcomer “the morning star” indicates a special interest for such in Himself, as He thus describes Himself in the later passage. For Israel He will appear as “the sun of righteousness”; as the “morning” Star which precedes He will appear for the rapture of the church.!

3.    orthrinos or orthrios (ορθριος, 3721), “pertaining to dawn or morning,” in some mss. in Rev. 22:16 (see No. 2); see dawn, B, Note.

B. Adverb.

proi (πρωΐ, 4404), “early,” is translated “in the morning” in Matt. 16:3; 20:1 (with hama, “early”); 21:18; Mark 1:35; 11:20; 13:35; 15:1; “early” in Mark 16:2 (with lian, “very”; kjv, “early in the morning”); 16:9; Matt. 21:18 and John 18:28 (in the best texts for A, No. 1); 20:1; Acts 28:23 (with apo, “from”).!

C.    Noun.

orthros (ορθρος, 3722) denotes “daybreak, dawn,” Luke 24:1; John 8:2; Acts 5:21; see dawn, B.!

D.    Verb.

orthrizo (ορθρίζω, 3719), “to do anything early in the morning,” is translated “came early in the morning,” in Luke 21:38.!

 

MORROW

1.    aurion (αΰριον, 839), an adverb denoting “tomorrow,” is used (a) with this meaning in Matt. 6:30; Luke 12:28; 13:32, 33; Acts 23:15 (in some mss.), 20; 25:22; 1 Cor. 15:32; Jas. 4:13, (b) with the word hemera, “day,” understood (occurring thus in the papyri), translated as a noun, “(the) morrow,” Matt. 6:34 (twice); Luke 10:35; Acts 4:3 (kjv, “next day”); 4:5; Jas. 4:14.!

2.    epaurion (έπαύριον, 1887), epi, “upon,” and No. 1, is used as in (b) above; the rv always translates it “on (the) morrow”; in the following the kjv has “(the) next day,” Matt. 27:62; John 1:29, 35 (“the next day after”); 12:12; Acts 14:20; 21:8; 25:6; “(the) day following,” John 1:43; 6:22; “the morrow after,” Acts 10:24.

Note: In Acts 25:17, kjv, the adverb hexes, “next, successively, in order,” is translated “on (the) morrow.” See next.

 

For MORSEL see meat, No. 2

 

MORTAL, MORTALITY

thnetos (θνητός, 2349), “subject or liable to death, mortal” (akin to thnesko, “to die”), occurs in Rom. 6:12, of the body, where it is called “mortal,” not simply because it is liable to death, but because it is the organ in and through which death carries on its death-producing activities; in 8:11, the stress is on the liability to death, and the

quickening is not reinvigoration but the impartation of life at the time of the Rapture, as in 1 Cor. 15:53, 54 and 2 Cor. 5:4 (rv, “what is mortal”; kjv, “mortality”); in 2 Cor.

4:11, it is applied to the flesh, which stands, not simply for the body, but the body as that which consists of the element of decay, and is thereby death-doomed. Christ’s followers are in this life delivered unto death, that His life may be manifested in that which naturally is the seat of decay and death. That which is subject to suffering is that in which the power of Him who suffered here is most manifested.!

 

MORTIFY

1.    thanatoo (θανατόώ, 2289), “to put to death” (from thanatos, “death,” akin to

thnetos, “mortal,” see above), is translated “mortify” in Rom. 8:13 (Amer. rv, “put to death”); in 7:4, “ye were made dead” (passive voice), betokens the act of God on the believer, through the death of Christ; here in 8:13 it is the act of the believer himself, as being responsible to answer to God’s act, and to put to death “the deeds of the body. See death, C, No. 1.

2.    nekroo (νεκρόώ, 3499), “to make dead” (from nekros, see dead, A), is used figuratively in Col. 3:5 and translated “mortify” (Amer. RV, “put to death”). See dead, B, No. 1.

 

MOST

1.    pleion (πλείών, 4119), the neuter of pleion, “more,” is used adverbially and translated “most” (of degree) in Luke 7:42 (without the article); in v. 43 (with the article, “the most”); 1 Cor. 10:5, RV, “most” (kjv, “many”); Phil. 1:14 (ditto). See more.

2.    pleistos (πλειστος, 4118), the superlative degree of polus, is used (a) as an adjective in Matt. 11:20; 21:8, RV, “(the) most part of” (kjv, “a very great”); (b) in the neuter, with the article, adverbially, “at the most,” 1 Cor. 14:27; (c) as an elative (i.e.,

intensively) in Mark 4:1 (in the best mss.; some have polus), “a very great (multitude).”

3.    malista (μάλιστα, 3122), an adverb, the superlative of mala, “very,” is translated “most of all” in Acts 20:38. See especially.

Note: For combinations in the translation of other words, see believe, C, Note (4), EXCELLENT, GLADLY, HIGH, STRAITEST.

 

MOTE

karphos (κάρφος, 2595), “a small, dry stalk, a twig, a bit of dried stick” (from

karpho, “to dry up”), or “a tiny straw or bit of wool,” such as might fly into the eye, is used metaphorically of a minor fault, Matt. 7:3, 4, 5; Luke 6:41, 42 (twice), in contrast with dokos, “a beam supporting the roof of a building” (see beam).! In the Sept., Gen. 8:11.!

 

MOTH

ses (σής, 4597) denotes “a clothes moth,” Matt. 6:19, 20; Luke 12:33.! In Job 4:19 “crushed before the moth” alludes apparently to the fact that woolen materials, riddled by the larvae of “moths,” become so fragile that a touch demolishes them. In Job 27:18 “He buildeth his house as a “moth” alludes to the frail covering which a larval “moth”

constructs out of the material which it consumes. The rendering “spider” (marg.) seems an attempt to explain a difficulty.

 

moth-eaten

setobrotos (σητόβρωτος, 4598), from ses, “a moth,” and bibrosko, “to eat,” is used in Jas. 5:2.! In the Sept. Job 13:28.!

 

mother

1.    meter (μητηρ, 3384) is used (a) of the natural relationship, e.g., Matt. 1:18; 2 Tim. 1:5; (b) figuratively, (1) of “one who takes the place of a mother,” Matt. 12:49, 50; Mark 3:34, 35; John 19:27; Rom. 16:13; 1 Tim. 5:2; (2) of “the heavenly and spiritual Jerusalem,” Gal. 4:26, which is “free” (not bound by law imposed externally, as under the Law of Moses), “which is our mother” (rv), i.e., of Christians, the metropolis, mother-city, used allegorically, just as the capital of a country is “the seat of its government, the center of its activities, and the place where the national characteristics are most fully expressed”; (3) symbolically, of “Babylon,” Rev. 17:5, as the source from which has proceeded the religious harlotry of mingling pagan rites and doctrines with the Christian faith.

Note: In Mark 16:1 the article, followed by the genitive case of the name “James,” the word “mother” being omitted, is an idiomatic mode of expressing the phrase “the mother of James.”

2.    metroloas, or metraloas (μητραλωας, 3389) denotes “a matricide” (No. 1, and

aloiao, to smite); 1 Tim. 1:9, “murderers of mothers”; it probably has, however, the broader meaning of “smiters” (RV, marg.), as in instances elsewhere than the NT.!

3.    ametor (άμητωρ, 282), “without a mother” (a, negative, and No. 1), is used in Heb. 7:3, of the Genesis record of Melchizedek, certain details concerning him being purposely omitted, in order to conform the description to facts about Christ as the Son of God. The word has been found in this sense in the writings of Euripides the dramatist and Herodotus the historian. See also under father.!

 

mother-in-law

penthera (πενθερά, 3994), the feminine of pentheros (“a father-in-law”), occurs in Matt. 8:14; 10:35; Mark 1:30; Luke 4:38; 12:53 (twice).!

 

For MOTION, Rom. 7:5, kjvsee passion

 

mount, mountain

oros (ορος, 3735) is used (a) without specification, e.g., Luke 3:5 (distinct from

bounos, “a hill,” see hill, No. 3); John 4:20; (b) of “the Mount of Transfiguration,” Matt. 17:1, 9; Mark 9:2, 9; Luke 9:28, 37 (kjv, “hill”); 2 Pet. 1:18;    (c)    of “Zion,” Heb. 12:22;

Rev. 14:1; (d) of “Sinai,” Acts 7:30, 38; Gal. 4:24, 25; Heb.    8:5;    12:20;    (e)    of “the Mount of Olives,” Matt. 21:1; 24:3; Mark 11:1; 13:3; Luke 19:29, 37; 22:39; John 8:1; Acts 1:12; (f) of “the hill districts as distinct from the lowlands,” especially of the hills above the Sea of Galilee, e.g., Matt. 5:1; 8:1; 18:12; Mark 5:5; (g) of “the mountains on the east of Jordan” and “those in the land of Ammon” and “the region of Petra,” etc., Matt. 24:16; Mark 13:14; Luke 21:21; (h) proverbially, “of overcoming difficulties, or accomplishing great things,” 1 Cor. 13:2; cf. Matt. 17:20; 21:21; Mark 11:23; (i)symbolically, of “a series of the imperial potentates of the Roman dominion, past and future,” Rev. 17:9. See HILL.

 

MOURN, MOURNING

A.    Verbs.

1.    kopto (κόπτω, 2875), to cut or beat, used in the middle voice of “beating the breast or head in mourning” (cf. Luke 23:27), is translated “shall mourn” in Matt. 24:30. See BEWAIL, No. 2, CUT, WAIL.

2.    pentheo (πενθέω, 3996), “to mourn for, lament,” is used (a) of mourning in general, Matt. 5:4; 9:15; Luke 6:25; (b) of sorrow for the death of a loved one, Mark 16:10; (c) of “mourning” for the overthrow of Babylon and the Babylonish system, Rev. 18:11, 15, RV, “mourning” (kjv, “wailing”); v. 19 (ditto); (d) of sorrow for sin or for condoning it, Jas. 4:9; 1 Cor. 5:2; (e) of grief for those in a local church who show no repentance for evil committed, 2 Cor. 12:21, rv, “mourn” (kjv, “bewail”). See bewail, No. 3.!

3.    threneo (θρήνέω, 2534), “to lament, wail” (akin to threnos, “a lamentation, a dirge”), is used (a) in a general sense, of the disciples during the absence of the Lord,

John 16:20, “lament”; (b) of those who sorrowed for the sufferings and the impending

crucifixion of the Lord, Luke 23:27, “lamented”; the preceding word is kopto (No. 1); (c) of “mourning” as for the dead, Matt. 11:17, RV, “wailed” (kjv, “have mourned”); Luke 7:32 (ditto). See bewail, Note (1).!

Notes: (1) Trench points out that pentheo is often joined with klaio, “to weep,” 2

Sam. 19:1; Mark 16:10; Jas. 4:9; Rev. 18:15, indicating that pentheo is used especially of external manifestation of grief (as with kopto and threneo), in contrast to lupeomai which may be used of inward grief (Syn. Sec.xlv); though in Classical Greek pentheo was used of grief without violent manifestations (Grimm-Thayer). (2) Among the well-to-do it was common to hire professional mourners (men and women), who accompanied the dead body to the grave with formal music and the singing of dirges. At the death of Jairus’ daughter male flute players were present, Matt. 9:23 (see, however, Jer. 9:17).

B.    Nouns.

1.    odurmos (οδυρμός, 3602), “lamentation, mourning,” is translated “mourning” in Matt. 2:18 and 2 Cor. 7:7: see bewail, Note (2).!

2.    penthos (πένθος, 3997), akin to A, No. 2, “mourning,” is used in Jas. 4:9; Rev.

18:7 (twice), RV, “mourning” (kjv, “sorrow”); v. 8, “mourning”; 21:4, RV, “mourning” (kjv, “sorrow”). See sorrow.!

 

MOUTH

A. Noun.

stoma (στόμα, 4750), akin to stomachos (which originally meant “a throat, gullet”), is used (a) of “the mouth” of man, e.g., Matt. 15:11; of animals, e.g., Matt. 17:27; 2 Tim. 4:17 (figurative); Heb. 11:33; Jas. 3:3; Rev. 13:2 (2nd occurrence); (b) figuratively of “inanimate things,” of the “edge” of a sword, Luke 21:24; Heb. 11:34; of the earth, Rev. 12:16; (c) figuratively, of the “mouth,” as the organ of speech, (1) of Christ’s words, e.g.,

Matt. 13:35; Luke 11:54; Acts 8:32; 22:14; 1 Pet. 2:22; (2) of human, e.g., Matt. 18:16; 21:16; Luke 1:64; Rev. 14:5; as emanating from the heart, Matt. 12:34; Rom. 10:8, 9; of prophetic ministry through the Holy Spirit, Luke 1:70; Acts 1:16; 3:18; 4:25; of the destructive policy of two world potentates at the end of this age, Rev. 13:2, 5, 6; 16:13 (twice); of shameful speaking, Eph. 4:29 and Col. 3:8; (3) of the Devil speaking as a dragon or serpent, Rev. 12:15, 16; 16:13; (d) figuratively, in the phrase “face to face”

(lit., “mouth to mouth”), 2 John 12; 3 John 14; (e) metaphorically, of “the utterances of the Lord, in judgment,” 2 Thess. 2:8; Rev. 1:16; 2:16; 19:15, 21; of His judgment upon a local church for its lukewarmness, Rev. 3:16; (f) by metonymy, for “speech,” Matt.

18:16; Luke 19:22; 21:15; 2 Cor. 13:1.

Note: In Acts 15:27, logos, “a word,” is translated “word of mouth,” RV (kjv, “mouth,” marg., “word”).

B. Verb.

epistomizo (έπιστομίζω, 1993), “to bridle” (epi, “upon,” and A), is used

metaphorically of “stopping the mouth, putting to silence,” Titus 1:11.! Cf. phrasso, “to stop, close,” said of stopping the “mouths” of men, in Rom. 3:19. See stop.

 

move, moved, mover, moving, unmoveable

A. Verbs.

1.    kineo (κινέω, 2795), “to set in motion, move” (hence, e.g., Eng. “kinematics,” “kinetics,” “cinema”), is used (a) of wagging the head, Matt. 27:39; Mark 15:29; (b) of the general activity of the human being, Acts 17:28; (c) of the “moving” of mountains, Rev. 6:14, in the sense of removing, as in Rev. 2:5, of removing a lampstand (there figuratively of causing a local church to be discontinued); (d) figuratively, of exciting, stirring up feelings and passions, Acts 21:30 (passive voice); 24:5, “a mover”; (e) of

“moving burdens,” Matt. 23:4. See remove, wag.! Cf. sunkineo, “to stir up,” Acts 6:12.!

2.    metakineo (μετακινέω, 3334), in the active voice, “to move something away” (not in the NT; in the Sept., e.g., Deut. 19:14; Isa. 54:10); in the middle voice, “to remove oneself, shift” translated in the passive in Col. 1:23, “be ... not moved away (from the hope of the gospel).”!

3.    seio (σείω, 4579), “to shake, move to and fro,” usually of violent concussion (Eng., “seismic,” “seismograph,” “seismology”), is said (a) of the earth as destined to be shaken by God, Heb. 12:26; (b) of a local convulsion of the earth, at the death of Christ, Matt. 27:51, “did quake”; (c) of a fig tree, Rev. 6:13; (d) metaphorically, to stir up with fear or some other emotion, Matt. 21:10, of the people of a city; 28:4, of the keepers or watchers, at the Lord’s tomb, rv, “did quake” (kjv, “did shake”).!

4.    saleuo (σαλεύω, 4531), “to shake,” properly of the action of stormy wind, then, “to render insecure, stir up,” is rendered “I should (not) be moved” in Acts 2:25, in the sense of being cast down or shaken from a sense of security and happiness, said of Christ, in a quotation from Ps. 16:8. See shake, stir (Up).

5.    saino (σαίνω, 4525), properly, of dogs, “to wag the tail, fawn”; hence, metaphorically of persons, “to disturb, disquiet,” 1 Thess. 3:3, passive voice, “(that no man) be moved (by these afflictions).” Some have suggested the primary meaning, “to be wheedled, befooled, by pleasing utterances”; but Greek interpreters regard it as

synonymous with No. 3, or with tarasso, “to disturb,” and this is confirmed by the

contrast with “establish” in v. 2, and “stand fast” in v. 8. A variant reading gives the verb

siainesthai, “to be disheartened, unnerved.”!

6. phero (φέρω, 5342), “to bear, carry,” is rendered “being moved” in 2 Pet. 1:21, signifying that they were “borne along,” or impelled, by the Holy Spirit’s power, not acting according to their own wills, or simply expressing their own thoughts, but expressing the mind of God in words provided and ministered by Him.

Notes: (1) In Mark 15:11, kjv, anaseio, “to shake to and fro, stir up,” is translated “moved” (RV, “stirred up,” as in Luke 23:5, kjv and RV).! (2) In Acts 20:24 some mss. have a phrase translated “none of these things move me.” The text for which there is most support gives the rendering “but I hold not my life of any account, as dear unto myself.” Field suggests a reading, the translation of which is, “neither make I account of anything, nor think my life dear unto myself.” (3) In 1 Cor. 15:34, for the more literal kjv, “I speak this to your shame,” the RV has “I speak this to move you to shame.” (4) For “moved with godly fear” see fear, D, No. 2. (5) See also compassion, envy, fear, indignation.

B. Adjectives.

1.    asaleutos (άσάλευτος, 761), “unmoved, immoveable” (from a, negative, and A,

No. 4), is translated “unmoveable” in Acts 27:41; “which cannot be moved” in Heb. 12:28, kjv (RV, “that cannot be shaken”).! In the Sept., Exod. 13:16; Deut. 6:8; 11:18.!

2.    ametakinetos (άμετακίνητος, 277), “firm, immoveable” (a, negative, and A, No.

2), is used in 1 Cor. 15:55.!

C. Noun.

kinesis (κίνησις, 2796), “a moving” (akin to A, No. 1), is found in John 5:3 (in many ancient authorities, RV, marg.), of the “moving” of the water at the pool of Bethesda.

 

MOW

amao (άμάω, 270), “to mow,” is translated “mowed” in Jas. 5:4, rv (kjv, “have reaped down”). “The cognate words seem to show that the sense of cutting or mowing was original, and that of gathering-in secondary” (Liddell and Scott, Lex.).!

 

MUCH

1. polus (πολύς, 4183), is used (a) as an adjective of degree, e.g., Matt. 13:5, “much (earth)”; Acts 26:24, “much (learning)”; in v. 29, in the answer to Agrippa’s “with but little persuasion,” some texts havepollo (some megalo, “with great”), rv, “(whether with little or) with much”; of number, e.g., Mark 5:24, RV, “a great (multitude),” kjv, “much (people)”; so Luke 7:11; John 12:12; Rev. 19:1, etc.; (b) in the neuter singular form

(polu), as a noun, e.g., Luke 16:10 (twice); in the plural (polla), e.g., Rom. 16:6, 12, “(labored) much,” lit., “many things”; (c) adverbially, in the neuter singular, e.g., Acts 18:27; James 5:16; Matt. 26:9 (a genitive of price); in the plural, e.g., Mark 5:43, RV, “much” (kjv, “straitly”); Mark 9:26, RV, “much” (kjv, “sore”); John 14:30; and with the article, Acts 26:24; Rom. 15:22; 1 Cor. 16:19; Rev. 5:4. See great.

2. hikanos (ικανός, 2425), “enough, much, many,” is translated “much,” e.g., in Luke 7:12 (in some mss. Acts 5:37; see the rv); Acts 11:24, 26; 19:26; 27:9. See able, ENOUGH, A, No. 2, GREAT, LARGE, MANY, MEET, SECURITY, SORE, SUFFICIENT, WORTHY.

Notes: (1) For “much more,” “so much the more,” see more. (2) In John 12:9, the RV has “the common people” for “much people.” (3) In Acts 27:16, kjv, ischuo, “to be able,” with molis, “scarcely,” is translated “had much work” (rv, “were able, with difficulty”). (4) In Luke 19:15, kjv, the pronoun ti, “what” (rv), is translated “how much.” (5) The adjective tosoutos, “so great, so much,” is translated “so much (bread),” in Matt. 15:33, plural, RV, “so many (loaves)”; in the genitive case, of price, in Acts 5:8, “for so much”; in the dative case, of degree, in Heb. 1:4, RV, “by so much” (kjv, “so much”); so in Heb. 10:25; in Heb. 7:22 “by so much” translates the phrase kata tosouto; in Rev. 18:7, “so much.” (6) See displeased, exhortation, perplex, speaking, work.

 

MUCH (AS)

Notes: (1) In Luke 6:34 the phrase ta isa, lit., “the equivalent (things),” is translated

“as much” (of lending, to receive back the equivalent). (2) In Rom. 1:15, the phrase to

kah eme, lit., “the (thing) according to me,” signifies “as much as in me is”; cf. the kjv marg. in 1 Pet. 5:2 [lit., “the (extent) in, or among, you”; the text takes the word “flock” as understood, the marg. regards the phrase as adverbially idiomatic]; in Rom. 12:18 “as much as in you lieth” translates a similar phrase, lit., “the (extent) out of you.” (3) In Heb. 12:20, kjv, kai ean (contracted to kↄan), “if even” (rv), is translated “and if so much as.”

(4) The negatives oude and mede, “not even” (rv) are translated “not so much as” in the kjv in Mark 2:2; Luke 6:3 and 1 Cor. 5:1; in the following the RV and kjv translate them “not so much as,” Mark 3:20 (some mss. have mete, with the same meaning); Acts 19:2;

in Mark 6:31 “no (leisure) so much as.” (5) In Rom. 3:12, heos, “as far as, even unto,” is translated “so much as” in the rv; the kjv supplies nothing actually corresponding to it.

(6) In John 6:11 hosos denotes “as much as.”

 

MULTIPLY

1.    plethuno (πληθύνώ, 4129), used (a) transitively, denotes “to cause to increase, to

multiply,” 2 Cor. 9:10; Heb. 6:14 (twice); in the passive voice, “to be multiplied,” Matt. 24:12, RV, “(iniquity) shall be multiplied” (kjv, “shall abound”); Acts 6:7; 7:17; 9:31; 12:24; 1 Pet. 1:2; 2 Pet. 1:2; Jude 2; (b) intransitively it denotes “to be multiplying,” Acts 6:1, rv, “was multiplying” (kjv, “was multiplied”). See abundance, B, No. 5.!

2.    pleonazo (πλεονάζώ, 4121), used intransitively, “to abound,” is translated “being multiplied” in the RV of 2 Cor. 4:15 (kjv, “abundant”); the active voice, aorist tense, here would be more accurately rendered “having superabounded” or “superabounding” or “multiplying.” See abundance, B, No. 3.

 

MULTITUDE

1. ochlos (οχλος, 3793) is used frequently in the four Gospels and the Acts; elsewhere only in Rev. 7:9; 17:15; 19:1, 6; it denotes (a) “a crowd or multitude of persons, a throng,” e.g., Matt. 14:14, 15; 15:33; often in the plural, e.g., Matt. 4:25; 5:1; with polus, “much” or “great,” it signifies “a great multitude,” e.g., Matt. 20:29, or “the common people,” Mark 12:37, perhaps preferably “the mass of the people.” Field supports the meaning in the text, but either rendering is suitable. The mass of the people was attracted to Him (for the statement “heard Him gladly” cf. what is said in Mark 6:20 of Herod Antipas concerning John the Baptist); in John 12:9, “the common people,” RV, stands in contrast with their leaders (v. 10); Acts 24:12, RV, “crowd”; (b) “the populace, an unorganized multitude,” in contrast to demos, “the people as a body politic,” e.g., Matt. 14:5; 21:26; John 7:12 (2nd part); (c) in a more general sense, “a multitude or company,” e.g., Luke 6:17, RV, “a (great) multitude (of His disciples),” kjv, “the company”; Acts 1:15, “a multitude (of persons),” rv, kjv, “the number (of names)”; Acts 24:18, rv, “crowd” (kjv, “multitude”). See company, No. 1, number.

2. plethos (πληθος, 4128), lit., “a fullness,” hence, “a large company, a multitude,” is used (a) of things: of fish, Luke 5:6; John 21:6; of sticks (“bundle”), Acts 28:3; of stars and of sand, Heb. 11:12; of sins, Jas. 5:20; 1 Pet. 4:8; (b) of persons, (1) a “multitude”: of people, e.g., Mark 3:7, 8; Luke 6:17; John 5:3; Acts 14:1; of angels, Luke 2:13; (2) with the article, the whole number, the “multitude,” the populace, e.g., Luke 1:10; 8:37; Acts 5:16; 19:9; 23:7; a particular company, e.g., of disciples, Luke 19:37; Acts 4:32; 6:2, 5; 15:30; of elders, priests, and scribes, 23:7; of the apostles and the elders of the Church in Jerusalem, Acts 15:12. See assembly, No. 3, bundle, No. 2, company, No. 5.

Note: In Luke 12:1. kjv, the phrase, lit., “the myriads of the multitude” is translated “an innumerable multitude of people” (where “people” translates No. 1, above), rv, “the many thousands of the multitude” (where “multitude” translates No. 1).

 

MURDER

phonos (φόνος, 5408) is used (a) of a special act, Mark 15:7; Luke 23:19, 25; (b) in the plural, of “murders” in general, Matt. 15:19; Mark 7:21 (Gal. 5:21, in some inferior mss.); Rev. 9:21; in the singular, Rom. 1:29; (c) in the sense of “slaughter,” Heb. 11:37, “they were slain with the sword,” lit., “(they died by) slaughter (of the sword)”; in Acts 9:1, “slaughter.” See slaughter.!

Note: In Matt. 19:18, kjv, phoneuo, “to kill” (akin to phoneus, see below), is translated “thou shalt do (no) murder” (rv, “thou shalt (not) kill”). See kill, slay.

 

MURDERER

1.    phoneus (φονεύς, 5406), akin to phoneuo and phonos (see above), is used (a) in a general sense, in the singular, 1 Pet. 4:15; in the plural, Rev. 21:8; 22:15; (b) of those guilty of particular acts, Matt. 22:7; Acts 3:14, lit. “a man (aner), a murderer”; 7:52; 28:4.!

2.    anthropoktonos (άνθρωποκτόνος, 443), an adjective, lit., “manslaying,” used as a

noun, “a manslayer, murderer” (anthropos, “a man,” kteino, “to slay”), is used of Satan, John 8:44; of one who hates his brother, and who, being a “murderer,” has not eternal life, 1 John 3:15 (twice).!

3.patroloas    (orpatral-) (πατραλωας, 3964) “a murderer of one’s father,” occurs in 1 Tim. 1:9.!

Note: For sikarios, in the plural, “murderers,” in Acts 21:38, see assassin.! See mother, No. 2.

 

MURMUR, MURMURING

A.    Verbs.

1.    gonguzo (γογγύζω, 1111), “to mutter, murmur, grumble, say anything in a low tone” (Eng., “gong”), an onomatopoeic word, representing the significance by the sound of the word, as in the word “murmur” itself, is used of the laborers in the parable of the householder, Matt. 20:11; of the scribes and Pharisees, against Christ, Luke 5:30; of the Jews, John 6:41, 43, of the disciples, 6:61; of the people, 7:32 (of debating secretly); of the Israelites, 1 Cor. 10:10 (twice), where it is also used in a warning to believers.! In the papyri it is used of the “murmuring” of a gang of workmen, also in a remark interposed, while the Emperor (late 2nd cent. A.D.) was interviewing a rebel, that the Romans were then “murmuring” (Moulton and Milligan, Vocab.).

2.    diagonguzo (διαγογγύζω, 1234), lit., “to murmur through” (dia, i.e., “through a whole crowd,” or “among themselves”), is always used of indignant complaining, Luke 15:2; 19:7.!

3.    embrimaomai (έμβριμάομαι, 1690) is rendered “murmured against” in Mark 14:5; it expresses indignant displeasure: see charge, C, No. 4.

Note: For stenazo, Jas. 5:9, rv, “murmur,” see grieve, No. 3.

B.    Noun.

gongusmos (γογγυσμός, 1112), “a murmuring, muttering” (akin to A, No. 1), is used

(a) in the sense of secret debate among people, John 7:12 (as with the verb in v. 32); (b) of displeasure or complaining (more privately than in public), said of Grecian Jewish converts against Hebrews, Acts 6:1; in general admonitions, Phil. 2:14; 1 Pet. 4:9, RV, “murmuring” (kjv “grudging”).!

 

MURMURER

gongustes (γογγυστ)ς, 1113), “a murmurer” (akin to A, No. 1, and B, above), “one who complains,” is used in Jude 16, especially perhaps of utterances against God (see v. 15).!

 

For MUSING (dialogizomai, in Luke 3:15, kjv) see reason (Verb)

 

MUSIC

sumphonua (συμφωνία, 4858), lit., “a sounding together” (Eng., “symphony”),

occurs in Luke 15:25.! In the Sept., Dan. 3:5, 7, 10, 15, for Aramaic sumponya (not in v. 7), itself a loan word from the Greek; translated “dulcimer” (rv, marg., “bagpipe”).!

 

For MUSICIAN, Rev. 18:22, kjv, see minstrel 

 

MUST

1. dei (δει, 1163) an impersonal verb, signifying “it is necessary” or “one must,” “one ought,” is found most frequently in the Gospels, Acts and the Apocalypse, and is used (a) of a necessity lying in the nature of the case e.g., John 3:30; 2 Tim. 2:6; (b) of necessity brought about by circumstances, e.g., Matt. 26:35, RV, “must,” kjv, “should”; John 4:4; Acts 27:21, “should”; 2 Cor. 11:30; in the case of Christ, by reason of the Father’s will, e.g., Luke 2:49; 19:5; (c) of necessity as to what is required that something may be brought about, e.g., Luke 12:12, “ought”; John 3:7; Acts 9:6; 1 Cor. 11:19; Heb. 9:26; (d) of a necessity of law, duty, equity, e.g., Matt. 18:33 , “shouldest”; 23:23, “ought”; Luke 15:32, “it was meet”; Acts 15:5, “it is needful” (RV); Rom. 1:27, RV, “was due,” kjv, “was meet” (of a recompense due by the law of God); frequently requiring the rendering “ought,” e.g., Rom. 8:26; 12:3; 1 Cor. 8:2; (e) of necessity arising from the determinate will and counsel of God, e.g., Matt. 17:10; 24:6; 26:54; 1 Cor. 15:53, especially regarding the salvation of men through the death, resurrection and ascension of Christ, e.g., John 3:14; Acts 3:21; 4:12. See behove, No. 2 (where see the differences in the meanings of synonymous words), meet, need, needful, ought, should.

2. opheilo (οφείλω, 3784), “to owe,” is rendered “must ... needs” in 1 Cor. 5:10. See behove, No. 1.

Notes: (1) In Mark 14:49, kjv, the conjunction hina with the subjunctive mood, “in order that,” is represented by “must” (RV, “that ... might”). (2) In Heb. 13:17, kjv, the future participle of apodidomi, “to give,” is translated “they that must give” (rv, “they

that shall give”). (3) In 2 Pet. 1:14, kjv, the verb “to be,” with apothesis, “a putting off,” is translated “I must put off,” RV, “(the) putting off ... cometh,” lit., “is (swift).” (4) Sometimes the infinitive mood of a verb, with or without the article, is necessarily rendered by a phrase involving the word “must,” e.g., 1 Pet. 4:17, kjv, “must (begin)”; or “should,” Heb. 4:6, rv, “should” (kjv “must”). (5) Sometimes the subjunctive mood of a verb, used as a deliberative, is rendered “must,” etc., John 6:28, “(what) must (we do), rv (kjv, shall).

 

MUSTARD

sinapi (σίναπι, 4615), a word of Egyptian origin, is translated “mustard seed” in the NT. “The conditions to be fulfilled by the mustard are that it should be a familiar plant, with a very small seed, Matt. 17:20; Luke 17:6, sown in the earth, growing larger than garden herbs, Matt. 13:31, having large branches, Mark 4:31, ... attractive to birds, Luke 13:19 [rv, ‘(became) a tree’]. The cultivated mustard is sinapis nigra. The seed is well known for its minuteness. The mustards are annuals, reproduced with extraordinary rapidity . In fat soil they often attain a height of 10 or 12 feet, and have branches which attract passing birds” (A. E. Post, in Hastings Bib. Dic.).!

The correct RV translation in Matt. 13:32, “greater than the herbs,” for the kjv, “greatest among herbs” (the “mustard” is not a herb), should be noted.

As the parable indicates, Christendom presents a sort of Christianity that has become conformed to the principles and ways of the world, and the world has favored this debased Christianity. Contrast the testimony of the NT, e.g., in John 17:14; Gal. 6:14; 1 Pet. 2:11; 1 John 3:1.

 

MUTUAL

Note: This is the kjv rendering of the phrase en allelois in Rom. 1:12, translated in the rv, “each of us by the other’s (faith).” See other, No. 5.

 

MUZZLE

phimoo (φιμόω, 5392), “to close the mouth with a muzzle” (phimos), is used (a) of “muzzling” the ox when it treads out the corn, 1 Cor. 9:9, kjv, “muzzle the mouth of,”

RV, “muzzle,” and 1 Tim. 5:18, with the lesson that those upon whom spiritual labor is bestowed should not refrain from ministering to the material needs of those who labor on their behalf; (b) metaphorically, of putting to silence, or subduing to stillness, Matt.

22:12, 34; Mark 1:25; 4:39; Luke 4:35; 1 Pet. 2:15. See peace (hold), silence.!

 

MY (MINE)

emos (έμός, 1699), a possessive adjective of the first person, often used as a

possessive pronoun with greater emphasis than the oblique forms of ego (see below), a measure of stress which should always be observed; it denotes (I) subjectively, (a) “what I possess,” e.g., John 4:34; 7:16 (1st part); 13:35; 1 Cor. 16:21; Gal. 6:11; Col. 4:18 (1st clause); as a pronoun, absolutely (i.e., not as an adjective), e.g., Matt. 20:15; 25:27; Luke 15:31, RV, “(all that is) mine,” kjv, “(all that) I have”; John 16:14, 15; 17:10; (b) “proceeding from me,” e.g. Mark 8:38; John 7:16 (2nd part); 8:37 (here the repetition of the article with the pronoun, after the article with the noun, lends special stress to the pronoun; more lit., “the word, that which is mine”); so in John 15:12. Such instances are to be distinguished from the less emphatic order where the pronoun comes between the article and the noun, as in John 7:16, already mentioned; (c) in the phrase “it is mine”

(i.e., “it rests with me”), e.g., Matt. 20:23; Mark 10:40; (II), objectively, “pertaining or relating to me”: (a) “appointed for me,” e.g., John 7:6, “My time” (with the repeated article and special stress just referred to); (b) equivalent to an objective genitive (“of me”) e.g., Luke 22:19, “(in remembrance) of Me” (lit., “in My remembrance”); so 1 Cor.

11:24.

Notes: (1) This pronoun frequently translates oblique forms of the first personal pronoun ego, “I,” e.g., “of me, to me.” These instances are usually unemphatic, always

less so than those under emos (above). (2) For “my affairs” and “my state” see affair, Notes. (3) In Matt. 26:12, “for My burial” translates a phrase consisting of the preposition pros (“towards”) governing the article with the infinitive mood, aorist tense, of entaphia o, “to bury,” followed by the personal pronoun “Me,” as the object, where the infinitive is virtually a noun, lit., “towards the burying (of) Me.” (4) In 1 Tim. 1:11, “was committed to my trust” is, lit., “(with) which I was entrusted” (pisteuo, “to entrust”).

 

MYRRH

A. Noun.

smurna (σμύρνα, 4666), whence the name “Smyrna,” a word of Semitic origin, Heb.,

mor, from a root meaning “bitter,” is a gum resin from a shrubby tree, which grows in Yemen and neighboring regions of Africa; the fruit is smooth and somewhat larger than a pea. The color of myrrh varies from pale reddish-yellow to reddish-brown or red. The taste is bitter, and the substance astringent, acting as an antiseptic and a stimulant. It was used as a perfume, Ps. 45:8, where the language is symbolic of the graces of the Messiah; Prov. 7:17; Song of Sol. 1:13; 5:5; it was one of the ingredients of the “holy anointing oil” for the priests, Ex. 30:23 (RV, “flowing myrrh”); it was used also for the purification of women, Esth. 2:12; for embalming, John 19:39; as an anodyne see B), it was one of the gifts of the Magi, Matt. 2:11.!

B. Verb.

smurnizo (σμυρνίζώ, 4669) is used transitively in the NT, with the meaning “to mingle or drug with myrrh,” Mark 15:23; the mixture was doubtless offered to deaden the pain (Matthew’s word “gall” suggests that “myrrh” was not the only ingredient). Christ refused to partake of any such means of alleviation; He would retain all His mental power for the complete fulfillment of the Father’s will.!

 

MYSELF

1.    emautou (έμαυτου, 1683), a reflexive pronoun, of the first person, lit., “of myself,” is used (a) frequently after various prepositions, e.g., hupo, “under,” Matt. 8:9; Luke 7:8; RV, “under myself”;peri, “concerning,” John 5:31; 8:14, 18; Acts 24:10; apo, “from,” John 5:30; 7:17, RV, “from” (kjv, “of,” which is ambiguous); so v. 28; 8:28, 42; 10:18; 14:10 (RV, “from”); pros, “unto,” John 12:32, RV, “unto Myself”; 14:3; Philem. 13, “with

me”; eis, “to,” 1 Cor. 4:6; huper, “on behalf of,” 2 Cor. 12:5; ek (ex), “out of,” or “from,” John 12:49, RV, “from Myself”; (b) as the direct object of a verb, Luke 7:7; John 8:54; 14:21; 17:19; Acts 26:2; 1 Cor. 4:3; 9:19; 2 Cor. 11:7, 9; Gal. 2:18; Phil. 3:13; (c) in other oblique cases of the pronoun, without a preposition, e.g., Acts 20:24, “unto” (or to); 26:9, “with” (or “to”); Rom. 11:4, RV, “for” (kjv, “to”); 1 Cor. 4:4, RV, “against myself” (kjv, inaccurately, “by”); in all these instances the pronoun is in the dative case; in 1 Cor. 10:33, “mine own” (the genitive case); in 1 Cor. 7:7, “I myself” (the accusative case).!

2.    autos (αύτός, 846), “self” (a) with ego, “I,” “I myself,” Luke 24:39; Acts 10:26; Rom. 7:25; 9:3; 2 Cor. 10:1; 12:13; (b) without the personal pronoun, Acts 24:16 (as the subject of a verb); in the nominative case, Acts 25:22; 1 Cor. 9:27; Phil. 2:24; in the genitive case, Rom. 16:2, rv, “of mine own self”

 

MYSTERY

musterion (μυστήριον, 3466), primarily that which is known to the mustes, “the

initiated” (from mueo, “to initiate into the mysteries”; cf. Phil. 4:12, mueomai, “I have learned the secret,” RV). In the NT it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a “mystery” implies knowledge withheld; its Scriptural significance is truth revealed.

Hence the terms especially associated with the subject are “made known,” “manifested,” “revealed,” “preached,” “understand,” “dispensation.” The definition given above may be best illustrated by the following passage: “the mystery which hath been hid from all ages and generations: but now hath it been manifested to His saints” (Col. 1:26, RV). “It is used of:

“(a) spiritual truth generally, as revealed in the gospel, 1 Cor. 13:2; 14:2 [cf. 1 Tim. 3:9]. Among the ancient Greeks ‘the mysteries’ were religious rites and ceremonies practiced by secret societies into which any one who so desired might be received. Those who were initiated into these ‘mysteries’ became possessors of certain knowledge, which

was not imparted to the uninitiated, and were called ‘the perfected,’ cf. 1 Cor. 2:6-16 where the Apostle has these ‘mysteries’ in mind and presents the gospel in contrast thereto; here ‘the perfected’ are, of course the believers, who alone can perceive the things revealed; (b) Christ, who is God Himself revealed under the conditions of human

life, Col. 2:2; 4:3, and submitting even to death, 1 Cor. 2:1 [in some mss., for marturion, testimony], 7, but raised from among the dead, 1 Tim. 3:16, that the will of God to coordinate the universe in Him, and subject it to Him, might in due time be accomplished, Eph. 1:9 (cf. Rev. 10:7), as is declared in the gospel Rom. 16:25; Eph. 6:19; (c) the Church, which is Christ’s Body, i.e., the union of redeemed men with God in Christ, Eph. 5:32 [cf. Col. 1:27]; (d) the rapture into the presence of Christ of those members of the Church which is His Body who shall be alive on the earth at His Parousia, 1 Cor. 15:51; (e) the operation of those hidden forces that either retard or accelerate the Kingdom of Heaven (i.e., of God), Matt. 13:11; Mark 4:11; (f) the cause of the present condition of Israel, Rom. 11:25; (g) the spirit of disobedience to God, 2 Thess. 2:7; Rev. 17:5, 7, cf. Eph. 2:2.”*

To these may be added (h) the seven local churches, and their angels, seen in symbolism, Rev. 1:20; (i) the ways of God in grace, Eph. 3:9. The word is used in a comprehensive way in 1 Cor. 4:1.f

 

N

NAIL (Noun and Verb)

A.    Noun.

helos (ήλος, 2247) occurs in the remarks of Thomas regarding the print of the nails used in Christ’s crucifixion, John 20:25.!

B.    Verb.

proseloo (προσήλόω, 4338), “to nail to” (pros, “to,” and a verbal form of A), is used in Col. 2:14, in which the figure of a bond (ordinances of the Law) is first described as cancelled, and then removed; the idea in the verb itself is not that of the cancellation, to which the taking out of the way was subsequent, but of nailing up the removed thing in triumph to the cross. The death of Christ not only rendered the Law useless as a means of salvation, but gave public demonstration that it was so.!

 

NAKED (Adjective and Verb), NAKEDNESS

A. Adjective.

gumnos (γυμνός, 1131) signifies (a) “unclothed,” Mark 14:52; in v. 51 it is used as a

noun (“his” and “body” being italicized); (b) “scantily or poorly clad,” Matt. 25:36, 38, 43, 44; Acts 19:16 (with torn garments); Jas. 2:15; (c) “clad in the undergarment only”

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

(the outer being laid aside), John 21:7 (see clothing); (d) metaphorically, (1) of “a bare seed,” 1 Cor. 15:37; (2) of “the soul without the body,” 2 Cor. 5:3; (3) of “things exposed to the allseeing eye of God,” Heb. 4:13; (4) of “the carnal condition of a local church,” Rev. 3:17; (5) of “the similar state of an individual,” 16:15; (6) of “the desolation of religious Babylon,” 17:16.!

B.    Verb.

gumniteuo (γυμνητεύω, 1130), “to be naked or scantily clad” (akin to A), is used in 1 Cor. 4:11. In the Koine writings (see Preface to Vol. 1) it is used of being light-armed.

C.    Noun.

gumnotes (γυμνότης, 1132), “nakedness” (akin to A), is used (a) of “want of sufficient clothing,” Rom. 8:35; 2 Cor. 11:27; (b) metaphorically, of “the nakedness of the body,” said of the condition of a local church, Rev. 3:18.!

 

NAME

A. Noun.

onoma (ονομα, 3686) is used (I) in general of the “name” by which a person or thing is called, e.g., Mark 3:16, 17, “(He) surnamed,” lit., “(He added) the name”; 14:32, lit., “(of which) the name (was)”; Luke 1:63; John 18:10, sometimes translated “named,” e.g., Luke 8:5, “named (Zacharias),” lit., “by name”; in the same verse, “named (Elizabeth),” lit., “the name of her,” an elliptical phrase, with “was” understood; Acts 8:9, RV, “by name,” 10:1; the “name” is put for the reality in Rev. 3:1; in Phil. 2:9, the “Name” represents “the title and dignity” of the Lord, as in Eph. 1:21 and Heb. 1:4;

(II)    for all that a “name” implies, of authority, character, rank, majesty, power, excellence, etc., of everything that the “name” covers: (a) of the “Name” of God as expressing His attributes, etc., e.g., Matt. 6:9; Luke 1:49; John 12:28; 17:6, 26; Rom.

15:9; 1 Tim. 6:1; Heb. 13:15; Rev. 13:6; (b) of the “Name” of Christ, e.g., Matt. 10:22; 19:29; John 1:12; 2:23; 3:18; Acts 26:9; Rom. 1:5; Jas. 2:7; 1 John 3:23; 3 John 7; Rev. 2:13; 3:8; also the phrases rendered “in the name”; these may be analyzed as follows: (1) representing the authority of Christ, e.g., Matt. 18:5 (with epi, “on the ground of My authority”); so Matt. 24:5 (falsely) and parallel passages; as substantiated by the Father, John 14:26; 16:23 (last clause), RV; (2) in the power of (with en, “in”), e.g., Mark 16:17; Luke 10:17; Acts 3:6; 4:10; 16:18; Jas. 5:14; (3) in acknowledgement or confession of, e.g., Acts 4:12; 8:16; 9:27, 28; (4) in recognition of the authority of (sometimes combined

with the thought of relying or resting on), Matt. 18:20; cf. 28:19; Acts 8:16; 9:2 (eis, “into”); John 14:13; 15:16; Eph. 5:20; Col. 3:17; (5) owing to the fact that one is called by Christ’s “Name” or is identified with Him, e.g. 1 Pet. 4:14 (with en, “in”); with

heneken, “for the sake of,” e.g., Matt. 19:29; with dia, “on account of,” Matt. 10:22;

24:9; Mark 13:13; Luke 21:17; John 15:21; 1 John 2:12; Rev. 2:3 (for 1 Pet. 4:16, see Note below);

(III)    as standing, by metonymy, for “persons,” Acts 1:15; Rev. 3:4; 11:13 (RV, “persons”).

Note: In Mark 9:41, the use of the phrase en with the dative case of onoma (as in the best mss.) suggests the idea of “by reason of” or “on the ground of” (i.e., “because ye are

My disciples”); 1 Pet. 4:16, RV, “in this Name” (kjv, “on this behalf’), may be taken in the same way.

B. Verbs.

1.    onomazo (ονομάζω, 3687) denotes (a) “to name,” “mention,” or “address by name,” Acts 19:13, RV, “to name” (kjv, “to call”); in the passive voice, Rom. 15:20; Eph. 1:21; 5:3; to make mention of the “Name” of the Lord in praise and worship, 2 Tim. 2:19;

(b) “to name, call, give a name to,” Luke 6:13, 14; passive voice, 1 Cor. 5:11, RV, “is named” (kjv, “is called”); Eph. 3:15 (some mss. have the verb in this sense in Mark 3:14 and 1 Cor. 5:1). See call, Note (1).!

2. eponomazo (έπονομάζω, 2028), “to call by a name, surname” (epi, “on,” and No. 1), is used in Rom. 2:17, passive voice, rv, “bearest the name of” (kjv, “art called”). See call, Note (1).!

3.    prosagoreuo (προσαγορεύω, 4316) primarily denotes “to address, greet, salute”; hence, “to call by name,” Heb. 5:10, rv, “named (of God a High Priest)” (kjv, “called”), expressing the formal ascription of the title to Him whose it is; “called” does not adequately express the significance. Some suggest the meaning “addressed,” but this is doubtful. The reference is to Ps. 110:4, a prophecy confirmed at the Ascension.! In the Sept., Deut. 23:6.!

4.    kaleo (καλέω, 2564), “to call,” is translated “named” in Acts 7:58, rv (kjv,

“whose name was”). See call, No. 1 (b).

Notes: (1) In Luke 19:2, kjv, kaleo, “to call” (with the dative case of onoma, “by name”), is translated “named” (rv, “called by name”); in Luke 2:21, kjv, the verb alone is rendered “named” (rv, “called”). (2) In Matt. 9:9 and Mark 15:7, kjv, the verb lego,

“to speak, to call by name,” is rendered “named” (rv, “called”). See call, No. 9.

 

NAMELY

Notes: (1) In Rom. 13:9, the preposition en, “in,” with the article, lit., “in the,” is

translated “namely.” (2) In 1 Cor. 7:26 the rv, “namely,” and kjv, “I say,” do not translate anything in the original, but serve to reintroduce the phrase “that this is good.”

 

NAPKIN

soudarion (σουδάριον, 4676), for which see handkerchief, is translated “napkin” in Luke 19:20; John 11:44; 20:7. In Luke 19:20 the reference may be to a towel or any kind of linen cloth or even a sort of headdress, any of which might be used for concealing money.

 

NARRATIVE

diegesis (δι)γεσις, 1335), translated “a declaration” in the kjv of Luke 1:1, denotes a

“narrative,” rv (akin to diegeomai, “to set out in detail, recount, describe”). See declare, B, Note (1).! In the Sept., Judg. 7:15; Hab. 2:6.!

 

NARROW

A. Adjective.

stenos (στενός, 4728), from a root sten-, seen in stenazo, “to groan,” stenagmos, “groaning” (Eng., “stenography,” lit., “narrow writing”), is used figuratively in Matt. 7:13, 14, of the gate which provides the entrance to eternal life, “narrow” because it runs counter to natural inclinations, and “the way” is similarly characterized; so in Luke 13:24 (where the more intensive word agonizomai, “strive,” is used); rv, “narrow” (kjv, “strait”) in each place. Cf. stenochoreo, “to be straitened,” and stenochoria, “narrowness, anguish, distress.”!

B. Verb.

thlibo (θλίβω, 2346), “to press,” is translated “narrow” in Matt. 7:14, kjv, lit., “narrowed” (RV, “straitened”; the verb is in the perfect participle, passive voice), i.e., hemmed in, like a mountain gorge; the way is rendered “narrow” by the divine conditions, which make it impossible for any to enter who think the entrance depends upon self-merit, or who still incline towards sin, or desire to continue in evil. See afflict, No. 4.

 

NATION

1.    ethnos (έθνος, 1484), originally “a multitude,” denotes (a) “a nation” or “people,”

e.g., Matt. 24:7; Acts 10:35; the Jewish people, e.g., Luke 7:5; 23:2; John 11:48, 50-52; Acts 10:22; 24:2, 10, 17; in Matt. 21:43, the reference is to Israel in its restored condition,

(b) in the plural “the nations” as distinct from Israel. See gentiles.

2.    genos (γένος, 1085), “a race”: see kind (Noun).

3.    allophulos (άλλόφυλος, 246), “foreign, of another race” (allos, “another,”phulon, “a tribe”), is used in Acts 10:28, “one of another nation.”!

Note: For Phil. 2:15, genea (kjv, “nation,” rv, “generation”), see age.

 

NATURAL, NATURALLY

A. Adjectives.

1.    phusikos (φυσικός, 5446) originally signifying “produced by nature, inborn,” from

phusis, “nature” (see below), cf. Eng., “physical,” “physics,” etc., denotes (a) “according to nature,” Rom. 1:26, 27; (b) “governed by mere natural instincts,” 2 Pet. 2:12, RV, “(born) mere animals,” kjv and rv marg., “natural (brute beasts).”!

2.    psuchikos (ψυχικός, 5591), “belonging to the psuche, soul” (as the lower part of the immaterial in man), “natural, physical,” describes the man in Adam and what pertains to him (set in contrast topneumatikos “spiritual”), 1 Cor. 2:14; 15:44 (twice), 46 (in the latter used as a noun); Jas. 3:15, “sensual” (RV marg., “natural” or “animal”), here relating perhaps more especially to the mind, a wisdom in accordance with, or springing from, the corrupt desires and affections; so in Jude 19.!

B. Noun.

genesis (γένεσις, 1078), “birth,” is used in Jas. 1:23, of the “natural face,” lit., “the face of his birth,” “what God made him to be” (Hort). See generation, nature, No. 2.

Note: In Rom. 11:21, 24 the preposition kata, “according to,” with the noun phusis, “nature,” is translated “natural,” of branches, metaphorically describing members of the nation of Israel.

C. Adverb.

phusikos (φυσικώς, 5447), “naturally, by nature” (akin to A, No. 1), is used in Jude 10.!

Note: In Phil. 2:20, kjv, gnesios, “sincerely, honorably, truly” (from the adjective

gnesios, “true, sincere, genuine”; see, e.g., Phil. 4:3), is translated “naturally” (rv,

“truly,” marg., “genuinely”).!

 

NATURE

1.    phusis (φύσις, 5449), from phuo, “to bring forth, produce,” signifies (a) “the nature” (i.e., the natural powers or constitution) of a person or thing, Eph. 2:3; Jas. 3:7 (“kind”); 2 Pet. 1:4; (b) “origin, birth,” Rom. 2:27, one who by birth is a Gentile, uncircumcised, in contrast to one who, though circumcised, has become spiritually uncircumcised by his iniquity; Gal. 2:15; (c) “the regular law or order of nature,” Rom.

1:26, against “nature” (para, “against”); 2:14, adverbially, “by nature” (for 11:21, 24, see natural, Note); 1 Cor. 11:14; Gal. 4:8, “by nature (are no gods),” here “nature” is the emphatic word, and the phrase includes demons, men regarded as deified, and idols; these are gods only in name (the negative, me, denies not simply that they were gods, but the possibility that they could be).!

2.    genesis (γένεσις, 1078) is used in the phrase in Jas. 3:6, “the wheel of nature,” rv (marg., “birth”). Some regard this as the course of birth or of creation, or the course of man’s “nature” according to its original divine purpose; Mayor (on the Ep. of James)

regards trochos here as a wheel, “which, catching fire from the glowing axle, is compared to the widespreading mischief done by the tongue,” and shows that “the fully developed meaning” of genesis denotes “the incessant change of life ... the sphere of this earthly life, meaning all that is contained in our life.” The significance, then, would appear to be the whole round of human life and activity. Moulton and Milligan illustrate it in this sense from the papyri. See natural, B.

 

For NAUGHTINESS, Jas. 1:21, kjv, see wickedness 

 

NAY

1.    ou (ού, 3756), “no, not,” expressing a negation absolutely, is rendered “nay,” e.g., in Matt. 5:37; 13:29; John 7:12, kjv (rv, “not so”); Acts 16:37; 2 Cor. 1:17-19; Jas. 5:12.

2.    ouchi (ούχί, 3780), a strengthened form of No. 1, is used, e.g., in Luke 12:51; 13:3, 5; 16:30; Rom. 3:27.

3.    alla (άλλά, 235), “but,” to mark contrast or opposition, is rendered “nay” in Rom. 3:31, rv, “nay” (kjv, “yea”); in 7:7, rv, “howbeit” (kjv, “nay”); 8:37; 1 Cor. 3:2, rv;

6:8; 12:22; in Heb. 3:16, RV, “nay” (kjv, “howbeit”).

4.    menounge (μενουνγε, 33330404), (i.e., men oun ge), “nay rather,” is rendered “nay but” in Rom. 9:20 (in Rom. 10:18 and Phil. 3:8, “yea verily,” kjv, “yea doubtless”). See YEA.!

 

NEAR (Adverb), NEAR (come, draw), NEARER

A. Adverbs.

1.    engus (έγγύς, 1451), “near, nigh,” is used (a) of place, e.g., Luke 19:11, “nigh”; John 3:23; 11:54, “near”; 6:19, 23, “nigh”; metaphorically in Rom. 10:8; Eph. 2:13, 17, “nigh”; (b) of time, e.g., Matt. 24:32-33, “nigh”; so Luke 21:30-31; as a preposition, Heb. 6:8, “nigh unto (a curse),” and 8:13, “nigh unto (vanishing away).” See hand (at), nigh, ready.

2.    enguteron (έγγύτερον, 1452), the comparative degree of No. 1, and the neuter of the adjective enguteros, used adverbially, occurs in Rom. 13:11.!

3.    plesion (πλήσίον, 4139), “near, close by, neighboring” (the neuter of the adjective

plesios, used as an adverb), occurs in John 4:5. See neighbor.

B. Adjective.

anankaios (άναγκαιος, 316), “necessary,” is used, in a secondary sense, of persons connected by bonds of nature or friendship, with the meaning “intimate,” in Acts 10:24, “(his) near (friends)”; it is found in this sense in the papyri. See necessary, needful.

C. Verbs.

1.    engizo (έγγίζω, 1448), transitively, “to bring near” (not in NT; in the Sept., e.g., Gen. 48:10; Isa. 5:8); intransitively, “to draw near,” e.g., Matt. 21:34; Luke 18:40; 19:41, rv, “draw nigh;” see approach, A.

2.    proserchomai (προσέρχομαι, 4334), “to come to, go to,” is translated “drew near” in Acts 7:31 and Heb. 10:22. See come, No. 10.

3.    prosago (προσάγω, 4317) is used (a) transitively, “to bring,” Acts 16:20; 1 Pet. 3:18; (b) intransitively, “to draw near,” in the latter sense in Acts 27:27.!

 

NECESSARY

1.    anankaios (άναγκαιος, 316), “necessary” (from ananke, “necessity”; see below), is so rendered in Acts 13:46; 1 Cor. 12:22; 2 Cor. 9:5; Phil. 2:25; Titus 3:14; Heb. 8:3, RV (kjv, “of necessity”); for Acts 10:24, “near friends,” see near, B.!

2.    ananke (άναγκ), 318), “a necessity” (see No. 1), is rendered “(it was) necessary” in Heb. 9:23, lit., “it was a necessity.” See distress, A, No. 1.

3.    epanankes (έπάναγκες, 1876), an adjective akin to the preceding, with epi used intensively, found only in the neuter form, is used as an adverb signifying “of necessity” and translated as an adjective in Acts 15:28, “necessary,” lit., “(things) of necessity.”!

Note: For the kjv of Acts 28:10 see need, A, No. 1.

 

NECESSITY (-TIES)

1.    ananke ( άναγκ), 318) signifies (a) “a necessity,” what must needs be (see needs), translated “necessity” (in some mss. in Luke 23:17) in 1 Cor. 7:37; 9:16; 2 Cor. 9:7 (with ek “out of”); Philem. 14 (with kata, “according to”); Heb. 7:12; 9:16; (b) “distress, pain,” translated “necessities” in 2 Cor. 6:4; 12:10. See distress, No. 1, and the synonymous words there, and needs, needful (also constrain, Note).

2.    chreia (χρεία, 5532), “a need,” and almost always so translated, is used in the plural in Acts 20:34, “necessities”; Rom. 12:13, RV (kjv, “necessity”); in Phil. 4:16, kjv, “necessity,” rv, “need.” See need, needful.

 

NECK

trachelos (τράχηλος, 5137) is used (a) literally, Matt. 18:6; Mark 9:42; Luke 17:2; of “embracing,” Luke 15:20; Acts 20:37; (b) metaphorically, in Acts 15:10, of “putting a yoke upon”: Rom. 16:4, singular in the original, “(laid down their) neck,” indicating the figurative use of the term rather than the literal. Prisca and Aquila in some way had risked their lives for the apostle (the phrase is found with this significance in the papyri).!

 

NEED, NEEDS, NEEDFUL

A.    Nouns.

1.    chreia (χρεία, 5532) denotes “a need,” in such expressions as “there is a need”; or “to have need of” something, e.g., Matt. 3:14; 6:8; 9:12, rv, “(have no) need,” kjv, “need (not),” the RV adheres to the noun form; so in 14:16; Mark 14:63; Luke 5:31; 22:71; Eph. 4:28; 1 Thess. 4:9; in the following, however, both RV and kjv use the verb form, “to need” (whereas the original has the verb echo, “to have,” with the noun chreia as the object, as in the instances just mentioned): Luke 15:7; John 2:25; 13:10; 16:30; 1 Thess. 1:8; 1 John 2:27; Rev. 22:5; in all these the verb “to have” could well have been expressed in the translation.

In Luke 10:42 it is translated “needful,” where the “one thing” is surely not one dish, or one person, but is to be explained according to Matt. 6:33 and 16:26. In Eph. 4:29, for the kjv, “(to) the use (of edifying),” the rv more accurately has “(for edifying) as the need may be,” marg., “the building up of the need,” i.e., “to supply that which needed in each case”; so westcott, who adds “The need represents a gap in the life which the wise word ‘builds up,’ fills up solidly and surely.” In Phil. 4:19 the RV has “every need of yours” (kjv, “all your need”); in 1 Thess. 4:12, RV, “need” (kjv, “lack”); in Acts 28:10, rv, “(such things) as we needed” (kjv, “as were necessary”), lit., “the things for the needs (plural).” See business, A, No. 1, lack, necessity, use, want.

2.    ananke ( άναγκ, 318), “a necessity, need,” is translated “it must needs be” in Matt. 18:7, with the verb “to be” understood (according to the best mss.); in Luke 14:18, “I must needs” translates the verb echo, “to have,” with this noun as the object, lit., “I have need”; in Rom. 13:5 “(ye) must needs,” lit., “(it is) necessary (to be subject).” See necessary, No. 2, necessity, No. 1. See also distress.

B.    Verbs.

1.    chrezo (χρζζω, 5535), “to need, to have need of” (akin to chre, “it is necessary, fitting”), is used in Matt. 6:32; Luke 11:8; 12:30; Rom. 16:2, RV, “may have need” (kjv, “hath need”); 2 Cor. 3:1.!

2.    dei (δει, 1163), an impersonal verb, signifying “it is necessary,” is rendered “must needs” in Mark 13:7; John 4:4; Acts 1:16, kjv (rv, “it was needful”); 17:3, kjv (rv, “it behoved”); (in some mss. in Acts 21:22); 2 Cor. 11:30; 12:1; in Acts 15:5, “it was needful.”

3.    deon (δει, 116320), the neuter of the present participle of No. 2, is used as a noun, signifying “that which is needful, due, proper,” in 1 Pet. 1:6, with the meaning “need,” “(if) need (be),” with the verb to be understood. See ought.

4.    prosdeomai (προσδέομαι, 4326), “to want besides, to need in addition” (pros,

“besides,” deomai, “to want”), is used in Acts 17:25, “(as though) He needed

(anything)”; the literal sense of pros is not to be stressed.! In the Sept., Prov. 12:9, “lacking (bread).”!

5.    opheilo (οφείλω, 3784), “to owe, be bound, obliged to do something,” is translated “must ye needs,” in 1 Cor. 5:10; in 7:36 it is used impersonally, signifying “it is due,” and followed by the infinitive mood of ginomai, “to become, to occur, come about,” lit.

“it is due to become,” translated “(if) need (so) require.” See behove, bound, debt, due, DUTY, GUILTY, INDEBTED, MUST, OUGHT, OWE.

Note: In Phil. 4:12, kjv, hustereo, “to come short, fail, to be in want,” is translated “to suffer need” (rv, “to be in want”). See behind.

C. Adjectives.

1.    anankaioteros (άναγκαιος, 31621), the comparative degree of anankaios, “necessary,” is translated “more needful” in Phil. 1:24. See necessary, No. 1.

2.    epitedeios (έπιτ)δειος, 2006), primarily, “suitable, convenient,” then, “useful, necessary,” is translated “needful” in Jas. 2:16, neuter plural, “necessaries.”! In the Sept., 1 Chron. 28:2, “suitable.”!

Note: In Heb. 4:16 eukairos, “timely, seasonable,” qualifying the noun boetheia, “help,” is translated “time of need,” lit., “for opportune help.” See convenient. NEEDLE

1.    rhaphis (ραφίς, 4476), from rhapto, “to sew,” occurs in Matt. 19:24; Mark 10:25.!

2.    belone (βέλος, 956), akin to belos, “a dart,” denotes a sharp point, hence, “a needle,” Luke 18:25 (some mss. have No. 1).!

Note: The idea of applying “the needle’s eye” to small gates seems to be a modern one; there is no ancient trace of it. The Lord’s object in the statement is to express human impossibility and there is no need to endeavor to soften the difficulty by taking the needle to mean anything more than the ordinary instrument. Mackie points out (Hastingsנ Bib. Dic.) that “an attempt is sometimes made to explain the words as a reference to the small door, a little over 2 feet square, in the large heavy gate of a walled city. This mars the figure without materially altering the meaning, and receives no justification from the language and traditions of Palestine.”

 

NEGLECT, NEGLIGENT

1.    ameleo (άμελέω, 272) denotes (a) “to be careless, not to care” (a, negative, melei,

“it is a care”; from melo, “to care, to be a care”), Matt. 22:5, “made light of”; (b) “to be careless of, neglect,” 1 Tim. 4:14; Heb. 2:3; 8:9, “I regarded (them) not.” See light of (make), regard.! (In the Sept., Jer. 4:17; 38:32.!)

2.    paratheoreo (παραθεωρέω, 3865), primarily, “to examine side by side, compare”

(para, “beside,” theoreo, “to look at”), hence, “to overlook, to neglect,” is used in Acts 6:1, of the “neglect” of widows in the daily ministration in Jerusalem.!

Note: In 2 Pet. 1:12, some mss. have No. 1, hence the kjv, “I will not be negligent;”

the rv follows those which have the future tense of mello, “to be ready.” See ready. For “neglect to hear” see hear, No. 7.

 

For NEGLECTING (Col. 2:23) see severity 

 

NEIGHBOR

1.    geiton (γείτων, 1069), lit., “one living in the same land,” denotes “a neighbor,” always plural in the NT, Luke 14:12; 15:6, 9; John 9:5.!

2.    perioikos (περίοικος, 4040), an adjective, lit., “dwelling around” (peri, “around,” oikos, “a dwelling”), is used as a noun in Luke 1:58, “neighbors”.!

3.    plesion (πλησίον, 4139), the neuter of the adjectiveplesios (frompelas, “near”), is used as an adverb accompanied by the article, lit., “the (one) near”; hence, one’s “neighbor”; see refs. below.

This and Nos. 1 and 2 have a wider range of meaning than that of the Eng. word “neighbor.” There were no farmhouses scattered over the agricultural areas of Palestine; the populations, gathered in villages, went to and fro to their toil. Hence domestic life was touched at every point by a wide circle of neighborhood. The terms for neighbor were therefore of a very comprehensive scope. This may be seen from the chief characteristics of the privileges and duties of neighborhood as set forth in Scripture, (a) its helpfulness, e.g., Prov. 27:10; Luke 10:36; (b) its intimacy, e.g., Luke 15:6, 9 (see No. 1); Heb. 8:11; (c) its sincerity and sanctity, e.g., Ex. 22:7, 10; Prov. 3:29; 14:21; Rom. 13:10; 15:2; Eph. 4:25; Jas. 4:12. The NT quotes and expands the command in Lev. 19:18, “to love one’s neighbor as oneself”; see, e.g., Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:27; Gal. 5:14; Jas. 2:8. See also Acts 7:27.

Note: In Rom. 13:8, for heteron, “another,” rv has “his neighbor.”

 

NEIGHBORHOOD

Note: This, in Acts 28:7, RV, translates a phrase consisting of the dative plural of the article followed by peri, “around,” governed by the preposition en, “in,” “in the neighborhood of (that place),” kjv, “in the (same quarters),” lit., “in the (parts) around (that place).”

 

For NEITHER See f, p. 1

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

For NEITHER AT ANY TIME, Luke 15:29, see never

 

For NEPHEWS see grandchildren

 

NEST

kataskenosis (κατασκήνώσις, 2682), properly “an encamping, taking up one’s

quarters,” then, “a lodging, abode” (kata, “down over,” skene, “a tent”), is used of birds’ “nests” in Matt. 8:20 and Luke 9:58.! In the Sept., 1 Chron. 28:2, “the building”; Ezek. 37:27, “(My) tabernacle.”!

The word nossia, signifying “a brood,” Luke 13:34, used in the Sept. to denote a “nest,” e.g., in Deut. 22:6; 32:11, signifies the actual receptacle built by birds in which to lay their eggs (having special reference to the prospective brood); but the word

kataskenosis, used by the Lord, denotes “a resting or roosting place.” This lends force to His comparison. Not only was He without a home, He had not even a lodging place (cf. kataskenoo, “to lodge,” e.g., Matt. 13:32; Acts 2:26, rv marg., “shall tabernacle”; see LODGE).

 

NET

1.    amphiblestron (άμφίβληστρον, 293), lit., “something thrown around” (amphi,

“around,” ballo, “to throw”), denotes “a casting net,” a somewhat small “net,” cast over the shoulder, spreading out in a circle and made to sink by weights, Matt. 4:18 (in some mss. in Mark 1:16: the best have the verb amphiballo alone).!

2.    diktuon (δίκτυον, 1350), a general term for a “net” (from an old verb diko, “to

cast”: akin to diskos, “a quoit”), occurs in Matt. 4:20-21; Mark 1:18-19; Luke 5:2, 4-6; John 21:6, 8, 11 (twice).! In the Sept. it was used for a “net” for catching birds, Prov. 1:17, in other ways, e.g., figuratively of a snare, Job 18:8; Prov. 29:5.

3.    sagene (σαγήνη, 4522) denotes “a dragnet, a seine”; two modes were employed with this, either by its being let down into the water and drawn together in a narrowing circle, and then into the boat, or as a semicircle drawn to the shore, Matt. 13:47, where Nos. 1 and 2 would not have suited so well. The Greek historian Herodotus uses the

corresponding verb sageneuo of a device by which the Persians are said to have cleared a conquered island of its inhabitants.!

 

NEVER

1. oudepote (ούδέποτε, 3763), from oude, “not even,” andpote, “at any time,” is used in definite negative statements, e.g., Matt. 7:23; 1 Cor. 13:8; Heb. 10:1, 11, or questions, e.g., Matt. 21:16, 42; in Luke 15:29 (1st part), RV, “never” (kjv, “neither ... at any time”); kjv and rv, “never” (2nd part).

2.    medepote (μηδέποτε, 3368), virtually the same as No. 1, the negative me, however, conveying a less strong declarative negation, 2 Tim. 3:7.!

3.    oudepo (ούδέπω, 3764), “not yet,” is translated “never (man) yet” in John 19:41 (“man” representing the idiomatically used negative pronoun oudeis, “no one”); some mss. have it in Luke 23:53, instead of oupo, “not yet.”

Notes: (1) In Mark 14:21, kjv, the negative particle ouk, “not,” is translated “never” (rv, “not”); the negative particle me, “not” (which suggests nonexistence when the

existence was after all possible, or even probable, in contrast to ou, which implies nonexistence absolutely), is translated “never” in John 7:15, kjv and RV (2) The phrase eis ton aiona, “for ever” (not to be rendered literally, “unto the age,” see eternal), preceded by the double negative ou me, denotes “never,” John 4:14; 8:51-52; 10:28; 11:26; 13:8; so, preceded by ouk, “not,” in Mark 3:29. (3) In 2 Pet. 1:10, “never” is the translation of ou mepote, i.e., “by no means ever”; so with the double negative followed by the extended word popote, i.e., “by no means not even at any time,” John 6:35 (2nd part). (4) Popote follows oudeis, “no one,” in the dative case (“to no man”) in John 8:33,

RV, “never yet” (kjv, “never”); so in Luke 19:30, where oudeis is in the nominative case, RV, “no man ever yet” (kjv, “yet never man”).

 

For NEVERTHELESS see f, p. 9

 

NEW

1. kainos (καινός, 2537) denotes “new,” of that which is unaccustomed or unused, not “new” in time, recent, but “new” as to form or quality, of different nature from what is contrasted as old. “ ‘The new tongues,’ kainos, of Mark 16:17 are the ‘other tongues,’ heteros, of Acts 2:4. These languages, however, were ‘new’ and ‘different,’ not in the sense that they had never been heard before, or that they were new to the hearers, for it is plain from v. 8 that this is not the case; they were new languages to the speakers, different from those in which they were accustomed to speak.

“The new things that the Gospel brings for present obedience and realization are: a new covenant, Matt. 26:28 in some texts; a new commandment, John 13:34; a new creative act, Gal. 6:15; a new creation, 2 Cor. 5:17; a new man, i.e., a new character of manhood, spiritual and moral, after the pattern of Christ, Eph. 4:24; a new man, i.e., ‘the Church which is His (Christ’s) body,’ Eph. 2:15.

“The new things that are to be received and enjoyed hereafter are: a new name, the believer’s, Rev. 2:17; a new name, the Lord’s, Rev. 3:12; a new song, Rev. 5:9; a new Heaven and a new Earth, Rev. 21:1; the new Jerusalem, Rev. 3:12; 21:2; ‘And He that sitteth on the Throne said, Behold, I make all things new,’ Rev. 21:5”*

Kainos is translated “fresh” in the rv of Matt. 9:17; Mark 2:22 (in the best texts) and Luke 5:38, of wineskins. Cf. kainotes, “newness” (below).

2.    neos (νέος, 3501) signifies “new” in respect of time, that which is recent; it is used of the young, and so translated, especially the comparative degree “younger”; accordingly what is neos may be a reproduction of the old in quality or character. Neos and kainos are sometimes used of the same thing, but there is a difference, as already indicated. Thus the “new man” in Eph. 2:15 (kainos) is “new” in differing in character; so in 4:24 (see No. 1); but the “new man” in Col. 3:10 (neos) stresses the fact of the believer’s “new” experience, recently begun, and still proceeding. “The old man in him . dates as far back as Adam; a new man has been born, who therefore is fitly so called”

[i.e., neos], Trench, Syn. Sec.lx. The “New” Covenant in Heb. 12:24 is “new” (neos)

compared with the Mosaic, nearly fifteen hundred years before; it is “new” (kainos) compared with the Mosaic, which is old in character, ineffective, 8:8, 13; 9:15.

The “new” wine of Matt. 9:17; Mark 2:22; Luke 5:37-39, is neos, as being of recent production; the “new” wine of the kingdom, Matt. 26:29; Mark 14:25, is kainos, since it

will be of a different character from that of this world. The rendering “new” (neos) is elsewhere used metaphorically in 1 Cor. 5:7, “a new lump.” See young, younger.

3.    prosphatos (στερεόω, 4732), originally signifying “freshly slain,” acquired the general sense of “new,” as applied to flowers, oil, misfortune, etc. It is used in Heb. 10:20 of the “living way” which Christ “dedicated for us . through the veil . His flesh” (which stands for His expiatory death by the offering of His body, v. 10).! In the Sept., Num. 6:3; Deut. 32:17; Ps. 81:9; Eccl. 1:9.! Cf. the adverbprosphatos, “lately, recently,” Acts 18:2.!

Note: In Matt. 9:16 and Mark 2:21, kjv, agnaphos is translated “new” (rv, “undressed”). Moulton and Milligan give an instance in the papyri of its use in respect of a “new white shirt. See undressed.!

 

For NEWBORN, 1 Pet. 2:2, see beget, C, No. 2

 

NEWNESS

kainotes (καινότης, 2538), akin to kainos, is used in the phrases (a) “newness of life,” Rom. 6:4, i.e., life of a new quality (see new, No. 1); the believer, being a new creation (2 Cor. 5:17), is to behave himself consistently with this in contrast to his former manner of life; (b) “newness of the spirit,” RV, Rom. 7:6, said of the believer’s manner of serving the Lord. While the phrase stands for the new life of the quickened spirit of the believer, it is impossible to dissociate this (in an objective sense) from the operation of the Holy Spirit, by whose power the service is rendered.!

 

NEXT

1. hexes (έξης, 1836), an adverb (akin to echo, “to have”) denoting “in order, successively, next,” is used adjectivally, qualifying the noun “day” in Luke 9:37; Acts 21:1, RV, “next” (kjv, “following”); 25:17, RV, “next” (kjv, “on the morrow”); in 27:18, with hemera, “day,” understood; in Luke 7:11, in the best mss., with the word chronos, “time,” understood, “soon afterwards” (marg., “on the next day,” according to some ancient authorities). See after, follow, Note (3), morrow.

2.    metaxu (μεταξύ, 3342) signifies “between, next,” in Acts 13:42. See between,

No. 2.

3.    echo (έχω, 2192), “to have,” in the middle voice, sometimes signifies “to be next

to,” said of towns, in Mark 1:38; of a day, Acts 21:26; in 20:15 (2nd part), hemera,

“day,” is unexpressed. See have.

4.    erchomai (έρχομαι, 2064), “to come,” is used in the present participle in Acts 13:44, “(the) next (sabbath).” See come.

Note: In Acts 7:26, kjv, epeimi, “to come on or after,” used with hemera, “day,” is

translated “next” (rv, “following”); so with hemera, understood, Acts 16:11; 20:15 (1st part); in 21:18, RV and kjv, “following.”

 

NEXT DAY

Notes: (1) For aurion, “tomorrow,” translated “next day” in Acts 4:3, and epaurion, “on the morrow,” Matt. 27:62; John 1:29, 35; 12:12; Acts 14:20; 25:6, see morrow. (2) For echo, Acts 20:15, see next, No. 3. (3) For epeimi, without the noun hemera, “day,” see next (end of Note). (4) In Acts 20:15 (mid. of verse) heteros, “other,” signifies

“next,” with hemera, understood. (5) In Acts 28:13 (end of v.) the adjective deuteraios, second, is used in the masculine plural adverbially, signifying “the second (day),” RV, kjv, “the next (day).”

 

NIGH

A. Adverbs.

1.    engus (έγγύς, 1451), “nigh” or “near,” is translated in both ways in Matt. 24:32-33 and Mark 13:28-29, kjv (rv, “nigh” in both); in Acts 1:12, with echon, present participle neuter of echo, “to have,” rv, “nigh unto ... off” (kjv, from). See near, No. 1.

2.    paraplesion (παραπλ)σιον, 3897), the neuter of the adjective paraplesios, para,

“beside,” plesios, “near, nearly resembling,” is translated “nigh unto,” with reference to death, in Phil. 2:27.!

B. Verb.

engizo (έγγίζω, 1448): see approach.

C. Preposition.

para (παρά, 3844), “beside, alongside of,” is translated “nigh unto” in Matt. 15:29; in Mark 5:21, RV, “by” (kjv, “nigh unto”).

Note: In Mark 5:11, kjv,pros, “towards, on the side of,” is translated “nigh unto (the mountain),” RV, “on (the mountain) side”; the swine were not simply “near” the mountain.

 

NIGHT (by, in the)

nux (νύξ, 3571) is used (1) literally, (a) of “the alternating natural period to that of the day,” e.g., Matt. 4:2; 12:40; 2 Tim. 1:3; Rev. 4:8; (b) of “the period of the absence of light,” the time in which something takes place, e.g., Matt. 2:14 (27:64), in some mss.); Luke 2:8; John 3:2 (7:50, in some mss.); Acts 5:19; 9:25; (c) of “point of time,” e.g., Matt. 14:27 (in some mss.), 30; Luke 12:20; Acts 27:23; (d) of “duration of time,” e.g., Luke 2:37; 5:5; Acts 20:31; 26:7 (note the difference in the phrase in Mark 4:27); (II) metaphorically, (a) of “the period of man’s alienation from God,” Rom. 13:12; 1 Thess. 5:5, lit., “not of night,” where “of’ means ‘belonging to;’ cf. “of the Way,” Acts 9:2; “of shrinking back” and “of faith,” Heb. 10:39, marg.; (b) of “death,” as the time when work ceases, John 9:4.

 

NIGHT AND A DAY (A)

nuchthemeros (νυχθημερον, 3574), an adjective denoting “lasting a night and a day” (from nux, “night,” and hemera, “a day”), is used in 2 Cor. 11:25, in the neuter gender, as a noun, the object of the verb poieo, to do, lit., ‘I have done a night-and-a-day.’! 

 

NINE

ennea (έννέα, 1767) is found in Luke 17:17, and in connection with “ninety” (see below).!

 

ninety

enenekonta, or ennenU (έννέα, 1767d) is found in Matt. 18:12-13; Luke 15:4, 7.!

d Derivatives or roots of other words not listed in Strong’s are indicated with with a “d” following the number (for instance, genema, a derivative of Ginomai, is 1096d).

 

ninth

enatos, or ennU (εννατος, 1766) is found in reference (a) to “the ninth hour” (3 o’clock, p.m.) in Matt. 20:5; 27:45-46; Mark 15:33-34; Luke 23:44; Acts 3:1; 10:3, 30;

(b) to “the topaz” as the “ninth” foundation of the city wall in the symbolic vision in Rev. 21 (v. 20).!

 

For NO see f, p. 1.

 

NO LONGER, NO MORE

1.    ouketi (ούκέτι, 3765), a negative adverb of time, signifies “no longer, no more”

(ou, “not,” k, euphonic, eti “longer”), denying absolutely and directly, e.g., Matt. 19:6; John 4:42, “now ... not”; 6:66; Acts 20:25, 38; 2 Cor. 1:23, kjv, “not as yet”; Eph. 2:19; with another negative, to strengthen the negation, e.g., Matt. 22:46; Mark 14:25; 15:5,

RV, “no more (anything),” kjv, “yet ... no (thing)”; Acts 8:39; Rev. 18:11, 14.

2.    meketi (μηκέτι, 3371), with the same meaning as No. 1, but generally expressing a prohibition, e.g., Matt. 21:19; John 5:14; Rom. 14:13; Eph. 4:28; 1 Tim. 5:23; 1 Pet. 4:2; indicating some condition expressed or implied e.g., 1 Thess. 3:5; or nonexistence, when the existence might have been possible under certain conditions, e.g., Mark 1:45; 2:2, RV, “no longer” (kjv, “no”). See henceforth.

Notes: (1) The double negative ou me, “by no means, in no wise,” followed by eti, “longer, still, yet,” is rendered “no more” in Heb. 8:12; 10:17; Rev. 3:12. (2) In John 15:4, kjv, houtos, “so,” followed by oude, “neither,” is translated “no more” (rv, “so neither”).

 

NO MAN, NO ONE, NEITHER ANY MAN

Note: Oudeis and medeis, “no one, no man,” are related to one another in much the

same way as indicated above under ouketi and meketi. Instances of oudeis are Matt. 6:24; 9:16; 24:36 (RV, “no one”); John 1:18; 3:2, 13, 32; 14:6 and 16:22 (rv, “no one”); 2 Cor. 7:2 (thrice); Heb. 12:14; 1 John 4:12; Rev. 2:17, RV, “no one”; so 5:3-4; 19:12; in 3:7-8 and 15:8 (RV,“none”); in 7:9 and 14:3, “no man.” In all these cases “man” stands for “person.” The spelling outheis occurs occasionally in the mss.; Westcott and Hort adopt it in 2 Cor. 11:8, in the genitive case outhenos.

Instances of medeis are Matt. 8:4 (almost all those in the Synoptists are cases of prohibition or admonition); Acts 9:7; Rom. 12:17; 1 Cor. 3:18, 21; Gal. 6:17; Eph. 5:6; Col. 2:18; 1 Thess. 3:3; 1 Tim. 4:12; Rev. 3:11, RV, “no one.”

Notes: (1) In some mss. the negative me and the indefinite pronoun tis, “some one,

anyone,” appear as one word, metis (always separated in the best mss.), e.g., Matt. 8:28, “no man”; so in 1 Cor. 16:11; 2 Cor. 11:16; 2 Thess. 2:3. The words are separated also in Matt. 24:4; 2 Cor. 8:20 (RV, “any man,” after “avoiding”); Rev. 13:17. These instances represent either impossibility or prohibition (see under NO longer, No. 2); contrast ouch (i.e., ou) ... tis in Heb. 5:4, “no man (taketh),” where a direct negative statement is made.

(2) In 2 Cor. 11:10 the negative ou, “not,” is translated “no man” (kjv marg. “not”); in 1

Cor. 4:6, e.g., the negative me is translated “no one”; in Rom. 14:13, the negative me, used in an admonition, is translated “no man.”

 

NO WISE (in), ANYWISE (in)

1.    ou me, a double negative, strongly expressing a negation, is translated “in no wise” in Matt. 5:18, 20, RV (kjv, “in no case”); 10:42; Luke 18:17; John 6:37; Acts 13:41; Rev. 21:27; in Matt. 13:14 (twice, rv; kjv, “not”); so in Mark 9:1; Luke 9:27; John 4:48; Acts 28:26 (twice); 1 Thess. 4:15; in Luke 10:19, RV “(nothing) ... in any wise” (kjv, “by any means”).

Note: In 2 Thess. 2:3, RV, “(no man) ... in any wise” (kjv, “by any means”), the double negative is me □ medena.

2.    oudamos (ούδαμώς, 3760), akin to the adjective oudamos, “not even one” (not in the NT), denotes “by no means, in no wise,” Matt. 2:6.!

3.    ou pantos lit., “not altogether,” i.e., “wholly not” (frompas, “all”), is rendered “in no wise” in Rom. 3:9.

Note: In Luke 13:11 the phrase eis to panteles, lit., “unto the complete end” (pas, “all,” telos, “an end”), i.e., “completely, utterly,” preceded by the negative me, is

translated “in no wise” (“who was utterly unable to lift herself up”). Cf. Heb. 7:25, where the same phrase is used without a negative, signifying “to the uttermost.”

 

For ON THIS WISE see thus (b)

 

NOBLE

1. eugenes (εύγένής, 2104), an adjective, lit., “well born” (eu, “well,” and genos, “a

family, race”), (a) signifies “noble,” 1 Cor. 1:26; (b) is used with anthropos, “a man,”

i.e., “a nobleman,” in Luke 19:12.! In the Sept., Job 1:3.!

2.    eugenesteros (εύγένής, 2104*), the comparative degree of No. 1, occurs in Acts 17:11, “more noble,” i.e., “more nobleminded.”!

3.    kratistos (κράτιστος, 2903) is translated “most noble” in the kjv of Acts 24:3 and 26:25 (rv, most excellent), See excellent.

 

NOBLEMAN

basilikos (βασιλικός, 937), an adjective, “royal, belonging to a king” (basileus), is used of the command, “thou shalt love thy neighbor as thyself,” “the royal law,” Jas. 2:8; this may mean a law which covers or governs other laws and therefore has a specially regal character (as Hort suggests), or because it is made by a King (a meaning which Deissmann assigns) with whom there is no respect of persons; it is used with the pronoun tis, “a certain one,” in John 4:46, 49, of a courtier, one in the service of a king, “a nobleman” (some mss. have the noun basiliskos, “a petty king,” in these two verses). It is used of a country in Acts 12:20, “the king’s (country),” and of royal apparel in v. 21. See king, royal.!

Note: For eugenes in Luke 19:12, see noble, No. 1.

 

NOISE

A. Adverb.

rhoizedon (ροιζήδόν, 4500), from rhoizos, “the whistling of an arrow,” signifies “with rushing sound,” as of roaring flames, and is used in 2 Pet. 3:10, of the future passing away of the heavens.!

B. Verbs.

1.    akouo (άκούω, 191), “to hear,” is translated “it was noised” in Mark 2:1 (passive voice), of the rapid spread of the information that Christ was “in the house” in Capernaum. See hear.

2.    dialaleo (διαλαλέω, 1255), lit., “to speak through,” is rendered “were noised abroad” in Luke 1:65. See commune.

Notes: (1) In Rev. 6:1, kjv, phone, “a voice” or “sound,” is translated “noise” (rv,

“voice”) it is used with ginomai in Acts 2:6, kjv, “(this) was noised abroad,” rv, “(this)

sound was heard.” (2) In Matt. 9:23, kjv, thorubeo, “to make a tumult or uproar,” in the middle voice as in Mark 5:39 and Acts 20:10, is translated “making a noise” (RV, “making a tumult”). See ado, trouble, tumult, uproar.

 

NOISOME

kakos (κακός, 2556), “evil,” is translated “noisome” in Rev. 16:2. See bad.

 

For NONE see NO man 

 

NOON

mesembria (μεσημβρία, 3314), lit., “middleday” (mesos, “middle,” and hemera, “a day”), signifies (a) “noon,” Acts 22:6; (b) “the south,” Acts 8:26.!

 

For NOR see f, p. 1.

 

NORTH

borras (βορρας, 1005), primarily Boreas, the North Wind, came to denote the “north” (cf. “Borealis”), Luke 13:29; Rev. 21:13.!

 

NORTH EAST, NORTH WEST

choros (χωρος, 5566), Lat., corus, the Latin name for “the north-west wind,” hence, “the north-west,” occurs in Acts 27:12, kjv, rv, “(north-east and) south-east,” as the N.W. wind blows towards the S.E.!

Note: In the same v., lips, “the south-west (lit., ‘Libyan’) wind,” hence, “the southwest” (so kjv), is rendered “north-east” in rv, as the S.W. wind blows towards the N.E. The difficulty is that Lutro (commonly identified with Phoenix) faces E., not W. But there is a harbor opposite Lutro which does look S.W. and N.W., bearing the name Phineka (RV marg. renders the whole phrase literally). This seems the best solution.

 

For NOT see f, p. 1

 

NOTABLE, OF NOTE

1.    gnostos (γνωστός, 1110), an adjective, signifying “known” (from ginosko, “to know”), is used (a) as an adjective, most usually translated “known,” whether of facts, e.g., Acts 1:19; 2:14; 4:10; or persons, John 18:15-16; it denotes “notable” in Acts 4:16, of a miracle; (b) as a noun, “acquaintance,” Luke 2:44 and 23:49. See acquaintance, known.

2.    episemos (έπίσημος, 1978), primarily meant “bearing a mark,” e.g., of money “stamped, coined,” (from epi, “upon,” and sema, “a mark, a sign”; cf. semaino, “to give a sign, signify, indicate,” and semeioo, “to note”; see below); it is used in the NT, metaphorically, (a) in a good sense, Rom. 16:7, “of note, illustrious,” said of Andronicus and Junias; (b) in a bad sense, Matt. 27:16, “notable,” of the prisoner Barabbas.! In the Sept., Gen. 30:42; Esth. 5:4; 8:13, toward the end of the verse, “a distinct (day).”!

3.    epiphanes (έπιφαν)ς, 2016), “illustrious, renowned, notable” (akin to epiphaino, “to show forth, appear”; Eng., “epiphany”), is translated “notable” in Acts 2:20, of the great Day of the Lord. The appropriateness of this word (compared with Nos. 1 and 2) to that future occasion is obvious.!

 

NOTE (Verb)

semeioo (σημειόω, 4593), from semeion, “a sign, token,” signifies “to mark, to note,” in the middle voice, “to note for oneself,” and is so used in 2 Thess. 3:14, in an injunction to take cautionary note of one who refuses obedience to the apostle’s word by the Epistle.! In the Sept. Ps. 5:6.!

 

NOTHING

1.    ouden (ούδείς, 3762), the neuter of oudeis, “no one,” occurs, e.g., in Matt. 5:13; 10:26; 23:16; adverbially, e.g., in Matt. 27:24; 2 Cor. 12:11 (1st part), “in nothing”; 1 Tim. 4:4; in the dative case, after en, “in,” Phil. 1:20. Westcott and Hort adopt the spelling outhen in Luke 22:35; 23:14; Acts 15:9; 19:27; 26:26; 1 Cor. 13:2.

2.    meden (μηδείς, 3367), the neuter of medeis, “no one,” is related to No. 1, in the

same way as the masculine genders are; so with the negatives ou and me, “not,” in all their usage and connections (see under NO man). Thus it is found, not in direct negative statements, as with No. 1, but in warnings, prohibitions, etc., e.g., Matt. 27:19; Acts 19:36; in expressions conveying certain impossibilities, e.g., Acts 4:21; comparisons, e.g., 2 Cor. 6:10; intimating a supposition to the contrary, 1 Tim. 6:4; adverbially, e.g., 2 Cor. 11:5, “not a whit.” Westcott and Hort adopt the spelling methen in Acts 27:33.

3.    ou (ού, 3756), “not,” is translated “nothing” in Luke 8:17; 11:6; 1 Cor. 9:16; 2 Cor. 8:15 (in each case, an absolute and direct negative).

4.    me (μ), 3361), “not,” is translated “nothing” in John 6:39 in a clause expressing purpose; in the kjv of Luke 7:42 (rv, “not”), in a temporal clause.

5.    ou ... ti, followed by the subjunctive mood, “(have) nothing (to eat),” lit., “(they have) not what (they should eat),” in Matt. 15:32 (in some mss. in Mark 6:36); Mark 8:2; the phrase conveys more stress than the simple negative (No. 3).

6.    me ... ti, followed by the subjunctive mood, “(they had) nothing (to eat),” rv, “(having) nothing (to eat),” kjv, lit., “not (having) what (they should eat),” in Mark 8:1; the negative is me here because it is attached to a participle, “having”; whereas in No. 5 the negative ou is attached to the indicative mood, “they have.”

7.    me ti, lit., “not anything,” not used in simple, direct negations (see under NO man), occurs in John 6:12 in a clause of purpose; in 1 Cor. 4:5, in a prohibition.

8.    oude ti, “not even anything,” is found in 1 Tim. 6:7 (2nd part); it is a more forceful

expression than the simple ouden in the 1st part of the verse, as if to say, “it is a fact that we brought nothing into the world, and most certainly we can carry out not even the slightest thing, whatever we may have possessed.”

Notes: (1) For “nothing” in Luke 1:37, kjv see word, No. 2 (rv). (2) In John 11:49

the double negative ouk (“not”) ... ouden (“nothing”) is translated “nothing at all.” (3) In

Acts 11:8 pan, “everything,” with oudepote, “not even ever,” is rendered “nothing ...

ever,” rv, kjv, “nothing ... at any time.” (4) In 1 Cor. 1:19, kjv, atheteo, “to set aside, make void, reject,” is translated “I will bring to nothing” (rv, “will I reject”).

 

For NOTICE BEFORE, 2 Cor. 9:5, kjv, see aforepromised 

 

NOTWITHSTANDING

Note: This is the kjv rendering of (1) alla, “but,” in Rev. 2:20 (rv, “but”), (2) plen, “howbeit, yet, except that,” in Luke 10:11, 20, and Phil. 1:18 (RV, “only that”); in 4:14, kjv, “notwithstanding” (rv, “howbeit”).

 

NOUGHT (for, bring to, come to, set at)

A.    Pronoun.

ouden (ούδείς, 3762), “nothing” (the neuter of oudeis, no one), is translated “nought” in Acts 5:36. See nothing.

B.    Adverb.

dorean (δωρεάν, 1432), “freely, as a gift,” is translated “for nought” in Gal. 2:21, rv (kjv, “in vain”); in 2 Thess. 3:8, in a denial by the apostle that he lived on the hospitality of others at Thessalonica. See freely.

C.    Verbs.

1.    katargeo (καταργέω, 2673) is used in 1 Cor. 1:28, “(that) He might bring to nought”; 1 Cor. 2:6 (passive voice in the original); 1 Cor. 6:13, RV, “will bring to nought” (kjv “will destroy”); so 2 Thess. 2:8 and Heb. 2:14. See abolish.

2.    exoutheneo (έξουθενέω, 1848), “to set at nought, treat with utter contempt, despise,” is translated “set at nought” in Luke 18:9, RV (kjv, “despised”); in 23:11, “set (Him) at nought”; “was set at nought” in Acts 4:11; in Rom. 14:3, RV, “set at nought” (kjv, “despise”); v. 10, “set at nought.” See account, despise.

3.    exoudeneo or exoudenoo (έξουδενόω, 1847) has the same meaning as No. 2, and is virtually the same word (outhen being another form of ouden, “nothing”), i.e., “to treat as nothing” (ex, intensive), and is translated “be set at nought” in Mark 9:12.!

4.    ekpipto (έκπίπτω, 1601), “to fall out,” is used in Rom. 9:6 in the sense of falling from its place, failing, of the word of God, rv, “hath come to nought” (kjv, “hath taken none effect”). See FALL.

5.    atheteo (άθετέω, 114), “to set aside, reject,” is translated “set at nought” in Heb. 10:28, rv (kjv, “despised”); so Jude 8. See nothing, Note (4).

Notes: (1) In Acts 5:38, kjv, kataluo, lit., “to loosen down,” hence, “to overthrow,” is translated “it will come to nought” (RV, “it will be overthrown”). See destroy. (2) In Rev. 18:17, kjv, eremoo, “to make desolate,” is translated “is come to nought” (rv, “is made desolate”). See desolate. (3) In Acts 19:27, kjv, the accusative case of apelegmos,

“confutation, disrepute,” preceded by the verb erchomai, “to come,” and eis, “unto” or “into,” is translated “be set at nought” (rv, “come into disrepute”). See disrepute.!

 

NOURISH, NOURISHMENT

1. trepho (τρέφω, 5142), “to rear, feed, nourish,” is translated by the verb “to nourish” in Jas. 5:5 (of luxurious living); Rev. 12:14 (of God’s care for Israel against its enemies); so v. 6, rv (kjv, feed); in Acts 12:20, rv, “was fed” (kjv, “was nourished”). See feed.

2.    anatrepho (άνατρέφω, 397), “to nurse, bring up” (ana, “up,” and No. 1), is translated “nourished” in Acts 7:20 (kjv, “nourished up”); in 21, “nourished,” kjv and rv. See BRING.

3.    ektrepho (έκτρέφω, 1625), ek, “from, out of,” and No. 1, primarily used of children, “to nurture, rear,” is translated “nurture” of the care of one’s own flesh, Eph. 5:29, and in Eph. 6:4, rv (kjv, “bring ... up”). See bring.!

4.    entrepho (έντρέφω, 1789), “to train up, nurture,” is used metaphorically, in the passive voice, in 1 Tim. 4:6, of being “nourished” in the faith.!

 

For NOURISHMENT MINISTERED, Col. 2:19, see supply 

 

NOVICE

neophutos (νεόφυτος, 3504), an adjective, lit., “newly-planted” (from neos, “new,”

and phuo, “to bring forth, produce”), denotes “a new convert, neophyte, novice,” 1 Tim. 3:6, of one who by inexperience is unfitted to act as a bishop or overseer in a church.! In the Sept., Job 14:9; Ps. 128:3; 144:12; Isa. 5:7.!

 

NOW

A. Adverbs.

1.    nun (νυν, 3568) is used (a) of time, the immediate present, whether in contrast to the past, e.g., John 4:18; Acts 7:52, or to the future, e.g., John 12:27; Rom. 11:31; sometimes with the article, singular or plural, e.g., Acts 4:29; 5:38; (b) of logical sequence, often partaking also of the character of (a), “now therefore, now however,” as it is, e.g., Luke 11:39; John 8:40; 9:41; 15:22, 24; 1 Cor. 5:11, RV marg., “as it is.”

Note: Under (a) comes the phrase in 2 Cor. 8:14, with kairos, “a time,” all governed by en, “in,” or “at,” kjv, “now at this time” (rv, “at this present time”).

2.    nuni (νυνί, 3570), a strengthened form of No. 1, is used (a) of time, e.g., Acts 22:1 (in the best mss.); 24:13; Rom. 6:22; 15:23, 25; (b) with logical import, e.g., Rom. 7:17; 1 Cor. 13:13, which some regard as temporal (a); but if this is the significance, “the clause” means, ‘but faith, hope, love, are our abiding possession now in this present life.’ The objection to this rendering is that the whole course of thought has been to contrast the things which last only for the present time with the things which survive. And the main contrast so far has been between love and the special [then] present activity of prophecy, tongues, knowledge. There is something of disappointment, and even of bathos, in putting as a climax to these contrasts the statement that in this present state faith, hope, love abide; that is no more than can be said of [the then existing] prophecies, tongues and knowledge. If there is to be a true climax the ‘abiding’ must cover the future as well as the present state. And that involves as a consequence that nuni must be taken in its logical meaning, i.e., ‘as things are,’ ‘taking all into account’ ... This logical sense of nuni ... is enforced by the dominant note of the whole passage” (R. St. John Parry, in the Camb. Greek Test.).

It is certain that love will continue eternally; and hope will not cease at the Parousia of Christ, for hope will ever look forward to the accomplishment of God’s eternal purposes, a hope characterized by absolute assurance; and where hope is in exercise faith is its concomitant. Faith will not be lost in sight.

3.    ede (ηδη, 2235) denotes “already, now already,” “the subjective present, with a suggested reference to some other time, or to some expectation” (Thayer), e.g., Matt.

3:10; 14:24; Luke 11:7; John 6:17; Rom. 1:10; 4:19; 13:11; Phil. 4:10.

4.    arti (αρτι, 737), expressing “coincidence,” and denoting “strictly present time,” signifies “just now, this moment,” in contrast (a) to the past, e.g., Matt. 11:12; John 2:10; 9:19, 25; 13:33; Gal. 1:9-10; (b) to the future, e.g., John 13:37; 16:12, 31; 1 Cor. 13:12 (cf. No. 2 in v. 13); 2 Thess. 2:7; 1 Pet. 1:6, 8; (c) sometimes without necessary reference to either, e.g., Matt. 3:15; 9:18; 26:53; Gal. 4:20; Rev. 12:10.

5.    aparti (άπάρτι, 534), sometimes written separately, ap>arti, i.e., apo, “from,” and No. 4, denotes “from now, henceforth,” John 13:19; 14:7; Rev. 14:13. See henceforth.!

6.    loipon (λοιπόν, 3063), the neuter of loipos, “the rest, from now,” is used adverbially with the article and translated “now” in Mark 14:41.

B. Conjunctions and Particles.

1.    oun (ούν, 3767), “therefore, so then,” is sometimes used in continuing a narrative, e.g. Acts 1:18; 1 Cor. 9:25; or resuming it after a digression, usually rendered “therefore,” e.g., Acts 11:19; 25:1, RV (kjv, now). In the following it is absent from the best mss., Mark 12:20; Luke 10:36; John 16:19; 18:24; 19:29.

Note: In 2 Cor. 5:20 oun is simply “therefore,” as in rv (kjv, “now then”).

2.    de (δέ, 1161), “but, and, now,” often implying an antithesis, is rendered “now” in John 19:23; 1 Cor. 10:11; 15:50; Gal. 1:20; Eph. 4:9; in Acts 27:9 (1st part), RV, “and” (kjv, “now”); in Gal. 4:1, rv, “but” (kjv “now”).

3.    de (δή, 1211), a consecutive particle, giving stress to the word or words to which it is attached, sometimes with hardly any exact Eng. equivalent, is translated “now” in Luke 2:15, in the words of the shepherds; in Acts 15:36, RV (kjv, “and”). Some mss. have it in

2 Cor. 12:1; see RV marg.

Notes: (1) In 1 Cor. 4:7, kjv, B, No. 2, followed by kai, and, is translated “now” (RV,

“but”). (2) In Rom. 14:15 and Philem. 16, kjv, ouketi, “no longer,” is translated “now ... not” and “not now” (RV, “no longer”); cf. John 4:42 and 21:6, “now ... not.” (3) The particle ara, “then,” expressing a more informal inference than oun (B, No. 1 above), is

often in Paul’s epistles coupled with oun, the phrase meaning “so then,” as kjv and rv in Rom. 7:3, 25; 9:16; 14:12, in RV only (kjv, “therefore”), Rom. 5:18; 8:12; 9:18; 14:19; Gal. 6:10; 1 Thess. 5:6; 2 Thess. 2:15. In Eph. 2:19 the kjv renders it “now therefore.”

(4)    In 1 Tim. 1:4, the rv “so do I now” (kjv, “so do”) is added to complete the sentence.

(5)    In Heb. 9:9, rv, the perfect participle of enistemi, “to be present,” is translated “(the

time) now present” (kjv, “then present,” which misses the meaning). See come, (at) HAND, PRESENT.

 

NUMBER

A.    Nouns.

1.    arithmos (άριθμός, 706), number, “a number” (Eng., “arithmetic,” etc.), occurs in Luke 22:3; John 6:10; Rom. 9:27; elsewhere five times in Acts, ten times in the Apocalypse.

2.    ochlos (οχλος, 3793), “a multitude,” is translated “number” in Luke 6:17, RV (kjv, “multitude”); in Mark 10:46 and Acts 1:15 the renderings are reversed. See common, COMPANY, CROWD MULTITUDE, PEOPLE.

B.    Verbs.

1.    arithmeo (άριθμέω, 705), akin to A, is found in Matt. 10:30; Luke 12:7; Rev. 7:9.!

2.    katarithmeo (καταριθμέω, 2674), “to number” or “count among” (kata, and No.

1), is used in Acts 1:17.!

3. enkrino (έγκρίνω, 1469), “to reckon among” (en, “in,” krino, “to judge or reckon”), is translated “to number ... (ourselves) with” in 2 Cor. 10:12 (rv marg., “to judge ourselves among or ... with”), of the apostle’s dissociation of himself and his fellow missionaries from those who commended themselves.

4.    sunkatapsephizo (συγκαταψηφίζω, 4785), “to vote or reckon (one) a place among”

(sun, “with” or “among,” kata, “down,” and psephi o, “to count or vote,” originally with

pebbles, psephos, “a pebble”), is used of the “numbering” of Matthias with the eleven apostles, Acts 1:26.!

Notes: (1) Some mss. have verse Mk 15:28in Mark 15 (kjv), where logizomai, “to reckon,” is translated “He was numbered.” (2) For katalego 1 Tim. 5:9 (kjv, “let ... be taken into the number”), see take, Note (18). (3) In Mark 5:13 see the italicized words in RV. (4) In Heb. 7:23, RV, the adjectivepleion, “more, many,” is translated “many in number” (kjv, “many”); in Acts 28:23, RV, “a great number” (kjv, “many”).

 

NURSE

trophos (τροφός, 5162), translated “nurse” in 1 Thess. 2:7, there denotes a “nursing” mother, as is clear from the statement “cherisheth her own children”; this is also confirmed by the word epios, “gentle” (in the same verse), which was commonly used of the kindness of parents towards children. Cf. trepho, “to bring up” (see nourish).

 

For NURTURE (Eph. 6:4) see chastening

 

O

OATH

1. horkos (ορκος, 3727) is primarily equivalent to herkos, “a fence, an enclosure, that which restrains a person”; hence, “an oath.” The Lord’s command in Matt. 5:33 was a condemnation of the minute and arbitrary restrictions imposed by the scribes and Pharisees in the matter of adjurations, by which God’s Name was profaned. The injunction is repeated in Jas. 5:12. The language of the apostle Paul, e.g., in Gal. 1:20 and

1 Thess. 5:27 was not inconsistent with Christ’s prohibition, read in the light of its context. Contrast the “oaths” mentioned in Matt. 14:7, 9; 26:72; Mark 6:26.

Heb. 6:16 refers to the confirmation of a compact among men, guaranteeing the discharge of liabilities; in their disputes “the oath is final for confirmation.” This is referred to in order to illustrate the greater subject of God’s “oath” to Abraham,

confirming His promise; cf. Luke 1:73; Acts 2:30.! Cf. the verbs horkizo, and exorkizounder adjure.

2. horkomosia (ορκωμοσία, 3728) denotes “an affirmation on oath” (from No. 1 and

omnumi, “to swear”). This is used in Heb. 7:20-21 (twice), 28, of the establishment of the Priesthood of Christ, the Son of God, appointed a Priest after the order of Melchizedek, and “perfected for evermore.”! In the Sept., Ezek. 17:18, 19.!

Note: For anathematizo in Acts 23:21, kjv, “have bound (themselves) with an oath,” see curse.

obedience, obedient, obey

A.    Nouns.

1.    hupakoe (ύπακο), 5218), “obedience” (hupo, “under,” akouo, “to hear”), is used (a) in general, Rom. 6:16 (1st part), rv, “(unto) obedience,” kjv, “(to) obey”; here “obedience” is not personified, as in the next part of the verse, “servants . of obedience” [see (c)], but is simply shown to be the effect of the presentation mentioned; (b) of the fulfillment of apostolic counsels, 2 Cor. 7:15; 10:6; Philem. 21; (c) of the fulfillment of God’s claims or commands, Rom. 1:5 and 16:26, “obedience of faith,” which grammatically might be objective, to the faith (marg.), or subjective, as in the text. Since faith is one of the main subjects of the Epistle, and is the initial act of obedience in the new life, as well as an essential characteristic thereof, the text rendering is to be preferred; Rom. 6:16 (2nd part); 15:18, rv “(for) the obedience,” kjv, “(to make) obedient”; 16:19; 1 Pet. 1:2, 14, RV, “(children of) obedience,” i.e., characterized by “obedience,” kjv, “obedient (children)”; v. 22, rv, “obedience (to the truth),” kjv, “obeying (the truth)”; (d) of “obedience” to Christ (objective), 2 Cor. 10:5; (e) of Christ’s “obedience,” Rom. 5:19 (referring to His death; cf. Phil. 2:8); Heb. 5:8, which refers to His delighted experience in constant “obedience” to the Father’s will (not to be understood in the sense that He learned to obey).!

2.    hupotage (ύποταγ), 5292), subjection (hupo, “under,” tasso, “to order”), is translated “obedience” in 2 Cor. 9:13, rv (kjv, “subjection”). See subjection.

B.    Verbs.

1. hupakouo (ύπακούω, 5219), “to listen, attend” (as in Acts 12:13), and so, “to submit, to obey,” is used of “obedience” (a) to God, Heb. 5:9; 11:8; (b) to Christ, by natural elements, Matt. 8:27; Mark 1:27; 4:41; Luke 8:25; (c) to disciples of Christ, Luke

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

17:6; (d) to the faith, Acts 6:7; the gospel, Rom. 10:16; 2 Thess. 1:8; Christian doctrine, Rom. 6:17 (as to a form or mold of teaching); (e) to apostolic injunctions, Phil. 2:12; 2 Thess. 3:14; (f) to Abraham by Sarah, 1 Pet. 3:6; (g) to parents by children, Eph. 6:1; Col. 3:20; (h) to masters by servants, Eph. 6:5; Col. 3:22; (i) to sin, Rom. 6:12; (j) in general, Rom. 6:16.!

2.    peitho (πείθω, 3982), “to persuade, to win over,” in the passive and middle voices, “to be persuaded, to listen to, to obey,” is so used with this meaning, in the middle voice, e.g., in Acts 5:36-37 (in v. 40, passive voice, “they agreed”); Rom. 2:8; Gal. 5:7; Heb. 13:17; Jas. 3:3. The “obedience” suggested is not by submission to authority, but resulting from persuasion.

“Peitho andpisteuo, ‘to trust,’ are closely related etymologically; the difference in meaning is that the former implies the obedience that is produced by the latter, cf. Heb. 3:18-19, where the disobedience of the Israelites is said to be the evidence of their unbelief Faith is of the heart, invisible to men; obedience is of the conduct and may be observed. When a man obeys God he gives the only possible evidence that in his heart he believes God. of course it is persuasion of the truth that results in faith (we believe because we are persuaded that the thing is true, a thing does not become true because it is

believed), but peitho, in NT suggests an actual and outward result of the inward persuasion and consequent faith.”* See assurance, B, No. 3.

3.    peitharcheo (πειθαρχέω, 3980), “to obey one in authority” (No. 2, and arche, “rule”), is translated “obey” in Acts 5:29, 32; “to be obedient,” Titus 3:1, RV (kjv, “to obey magistrates”); in Acts 27:21, “hearkened.” See hearken.!

4. apeitheo ( πειθέω, 544), “to disobey, be disobedient” (a, negative, and No. 2), is translated “obey not” in Rom. 2:8; 1 Pet. 3:1; 4:17. See disobedient.

Note: In 1 Cor. 14:34, kjvhupotasso, “to be in subjection” (rv), is translated “to be under obedience”; so Titus 2:5, rv, “being in subjection” (kjv, “obedient”); and v. 9, rv (kjv, “to be obedient”). See subjection.

C. Adjective.

hupekoos (ύπηκοος, 5255), “obedient” (akin to A, No. 1), “giving ear, subject,” occurs in Acts 7:39, RV, “(would not be) obedient,” kjv, “(would not) obey”; 2 Cor. 2:9; Phil. 2:8, where the rv “even” is useful as making clear that the “obedience” was not to death but to the Father.!

For the verb OBJECT, Acts 24:19, see accusation, B, No. 4 For OBJECTS, rv, in Acts 17:23, see worship

observation, observe

A. Noun.

parateresis (παρατηρησις, 3907), “attentive watching” (akin to paratereo, “to observe”), is used in Luke 17:20, of the manner in which the kingdom of God (i.e., the operation of the spiritual kingdom in the hearts of men) does not come, “in such a manner

that it can be watched with the eyes” (Grimm-Thayer), or, as kjv marg., “with outward show.”

B. Verbs.

1.    anatheoreo (άναθεώρέώ, 333), “to observe carefully, consider well” (ana, “up,”

intensive, and theoreo, “to behold”), is used in Acts 17:23, rv, “observed” (of Paul’s notice of the objects of Athenian worship), and Heb. 13:7, “considering.” See behold.!

2.    tereo (τηρέώ, 5083): see keep, No. 1.

3.    suntereo (συντηρέώ, 4933): see keep, No. 3.

4.    paratereo (παρατηρέώ, 3906), “to watch closely, observe narrowly” (para, used intensively, and No. 2), is translated “ye observe” in Gal. 4:10, where the middle voice suggests that their religious observance of days, etc. was not from disinterested motives,

but with a view to their own advantage. See watch. Cf. phroneo (“to think”),

“regardeth” in Rom. 14:6, where the subject is connected with the above, though the motive differs.

5.    phulasso (φυλάσσώ, 5442): see keep, No. 4.

6.    poieo (ποιέώ, 4160), “to do,” is translated “to observe” in Acts 16:21. See do. OBTAIN, OBTAINING

A. Verbs.

1.    tunchano (τυγχάνώ, 5177), “to meet with, light upon,” also signifies “to obtain, attain to, reach, get” (with regard to things), translated “to obtain” in Acts 26:22, of “the help that is from God”; 2 Tim. 2:10, of “the salvation which is in Christ Jesus with eternal glory”; Heb. 8:6, of the ministry obtained by Christ; 11:35, of “a better resurrection.” See chance.

2.    epitunchano (έπιτυγχάνώ, 2013), primarily, “to light upon” (epi, “upon,” and No. 1), denotes “to obtain,” Rom. 11:7 (twice); Heb. 6:15; 11:33; Jas. 4:2.!

3.    lanchano (λαγχάνώ, 2975), “to obtain by lot,” is translated “that have obtained” in

2 Pet. 1:1; in Acts 1:17, kjv, “had obtained” (rv, “received”), with kleros, “a lot” or “portion.” See lots.

4.    ktaomai (κτάομαι, 2932), “to procure for oneself, get, gain, acquire,” is translated “obtained” in Acts 1:18, rv (kjv, “purchased”); 8:20, rv (kjv, “may be purchased”); 22:28. See possessprovidepurchase.

5.    krateo (κρατέώ, 2902), “to be strong,” also means “to get possession of, obtain,” e.g., in Acts 27:13, “they had obtained (their purpose).” See hold.

6.    lambano (λαμβάνώ, 2983), “to take, to receive,” is translated by the verb “to obtain” in 1 Cor. 9:25; Phil. 3:12, RV,“(not that) I have (already) obtained” (contrast katantao, “to attain,” v. 11); Moule translates it “not that I have already received,” i.e., the prize; the verb does not signify “to attain”; Heb. 4:16, kjv, “obtain.” See accept, No.

4.

7. heurisko (εύρίσκω, 2147) denotes “to find”; in the middle voice, “to find for oneself, to procure, get, obtain,” with the suggestion of accomplishing the end which had been in view; so in Heb. 9:12, “having obtained (eternal redemption).”

Notes: (1) In 1 Cor. 9:24, kjvkatalambano, a strengthened form of No. 6 (kataused intensively), is translated “obtain” (rv, “attain”). (2) In Heb. 11:2, 4, 39, kjvmartureo, “to bear witness,” and in the passive voice, “to have witness borne to one,” is translated “to obtain” a good report, or “to obtain” witness (rv, “had witness borne”). See witness. (3) For the kjv of Heb. 1:4, “He hath by inheritance obtained” (rv, “He hath inherited”), and of Eph. 1:11, see inherit. (4) For the phrase “to obtain mercy,” the

passive voice of eleeo in Matt. 5:7; Rom. 11:30-31; 1 Cor. 7:25; 2 Cor. 4:1 (rv); 1 Tim. 1:13, 16; 1 Pet. 2:10 (twice), see mercy.

B. Noun.

peripoiesis (περιποίήσις, 4047), lit., “a making around” (peri, “around,”poieo, “to do or make”), denotes (a) “the act of obtaining” anything, as of salvation in its completeness 1 Thess. 5:9; 2 Thess. 2:14; (b) “a thing acquired, an acquisition, possession,” Eph. 1:14,

rv, “(GoÆs own) possession” [some would put this under (a)]; so 1 Pet. 2:9, rvkjv, “a peculiar (people);” cf. Isa. 43:21; (c) preservation, this may be the meaning in Heb.

10:39, “saving” (rv marg., “gaining”); cf. the corresponding verb in Luke 17:33 (in the best texts), “preserve.”! In the Sept. the noun has the meaning (b) in Hag. 2:10 and Mal. 3:17, (c) in 2 Chron. 14:13.!

OCCASION

aphorme (άφορμ), 874), properly “a starting point,” was used to denote “a base of operations in war.” In the NT it occurs as follows: “(a) the Law provided sin with a base of operations for its attack upon the soul, Rom. 7:8, 11; (b) the irreproachable conduct of the Apostle provided his friends with a base of operations against his detractors, 2 Cor. 5:12; (c) by refusing temporal support at Corinth he deprived these detractors of their base of operations against him, 2 Cor. 11:12; (d) Christian freedom is not to provide a base of operations for the flesh, Gal. 5:13; (e) unguarded behavior on the part of young widows (and the same is true or all believers) would provide Satan with a base of operations against the faith, 1 Tim. 5:14.”*!

The word is found frequently in the papyri with meanings which illustrate those in the NT. In the Sept., Prov. 9:9; Ezek. 5:7.!

Notes: (1) For the RV renderings “occasion (or ‘occasions’) of stumbling,” “occasion of falling,” see falling, B, Note (3), offense. (2) In 2 Cor. 8:8, kjv, the phrase “by

occasion of” translates the preposition dia, “through, by means of” (rv, “through”).

For OCCUPATION, Acts 18:3, kjvsee trade

Notes: The phrase “of like occupation” in Acts 19:25 translates the phrase peri (“about”) ta (“the”) toiauta (“such things”), i.e., lit., “(occupied) about such things.” OCCUPY

peripateo (περιπατέω, 4043), “to walk,” is sometimes used of the state in which one is living, or of that to which a person is given, e.g., Heb. 13:9, “(meats, wherein they that) occupied themselves,” rv (marg., “walked”; Kjv,“have been occupied”), i.e., exercising themselves about different kinds of food, regarding some as lawful, others as unlawful (referring especially to matters of the ceremonial details of the law).

Notes: (1) For “occupy,” in the kjv of Luke 19:13, see trade. (2) For “occupieth,” in the kjv of 1 Cor. 14:16, see fill, No. 2.

ODOR

osme (οσμή, 3744), “a smell, an odor” (akin to ozo, “to smell”), is translated “odor” in John 12:3; it is used metaphorically in Eph. 5:2, RV, “an odor (of a sweet smell),” kjv, “(a sweet smelling) savor,” of the effects Godward of the sacrifice of Christ; in Phil. 4:18 of the effect of sacrifice, on the part of those in the church at Philippi, who sent material assistance to the apostle in his imprisonment. The word is translated “savor” in 2 Cor. 2:14, 16 (twice).!

Note: For thumiama, “incense,” translated “odors” in the kjv of Rev. 5:8 (rv, “incense”), see incense. For amomon (quoted in rv marg. in the Latinized form amomum) in Rev. 18:13, see spice.

OF

Note: (1) In addition to the rendering of a number of prepositions, “of” translates the genitive case of nouns, with various shades of meaning. Of these the subjective and objective are mentioned here, which need careful distinction. Thus the phrase “the love of God,” e.g., in 1 John 2:5 and 3:16, is subjective, signifying “God’s love”; in 1 John 5:3, it is objective, signifying our love to God. Again, “the witness of God,” e.g., 1 John 5:9, is subjective, signifying the witness which God Himself has given; in Rev. 1:2, 9, and 19:10, e.g., “the testimony of Jesus” is objective, signifying the testimony borne to Him. In the kjv “the faith of’ is sometimes ambiguous; with reference to Christ it is objective,

i.e., faith in Him, not His own faith, in the following passages in which the RV, “in” gives the correct meaning; Rom. 3:22; Gal. 2:16 (twice), 20, RV, “I live in faith, the faith which is in the Son of God”; 3:22; Eph. 3:12; Phil. 3:9 (cf. Col. 2:12, “faith in the working of God”). In Eph. 2:20, “the foundation of the apostles and prophets” is subjective, i.e., the foundation laid by the apostles and prophets (“other foundation can no man lay than . Jesus Christ,” 1 Cor. 3:11). (2) In the kjv of John 16:13, “He shall not speak of Himself,”

the preposition is apo, “from,” as in the RV; the Spirit of God often speaks of Himself in Scripture, the Lord’s assurance was that the Holy Spirit would not be the source of His utterances. So with regard to Christ’s utterances, John 7:17, rv, “I speak from (apo) Myself”: and 14:10. (3) In John 6:46; 15:15; 17:7; Acts 17:9, the RV, “from” is to be observed, as rightly translating para (kjv, “of”). (4) The following are instances in which “of” translates ek, or ex, “out of, from,” Matt. 21:25 (RV, “from”); 1 Cor. 1:30; 15:6; 2

Cor. 5:1 (RV, “from”); Jas. 4:1. (5) In the following,peri, “concerning,” is so translated in the RV (for kjv, “of”), e.g., Acts 5:24; 1 Cor. 1:11; 1 John 1:1 (the RV is important); cf. John 16:8. (6) Epi, “over,” is so translated in Matt. 18:13, RV; “concerning” in Acts 4:9.

(7) Huper, “on behalf of,” is so rendered in 2 Cor. 7:4, rv (kjv, “of”); (8) For hupo,

“by,” see the RV of Matt. 1:22; 2:16; 11:27; Luke 9:7; Acts 15:4; 1 Cor. 14:24; 2 Cor. 8:19; Phil. 3:12. (9) For other prepositions, etc., see f, p. 1.

For OFF see f, p. 1 OFFENCE (OFFENSE)

A. Nouns.

1.    skandalon (σκάνδαλον, 4625) originally was “the name of the part of a trap to which the bait is attached, hence, the trap or snare itself, as in Rom. 11:9, RV, ‘stumblingblock,’ quoted from Psa. 69:22, and in Rev. 2:14, for Balaam’s device was rather a trap for Israel than a stumblingblock to them, and in Matt. 16:23, for in Peter’s words the Lord perceived a snare laid for Him by Satan.

“In NT skandalon is always used metaphorically, and ordinarily of anything that arouses prejudice, or becomes a hindrance to others, or causes them to fall by the way. Sometimes the hindrance is in itself good, and those stumbled by it are the wicked.”22

Thus it is used (a) of Christ in Rom. 9:33, “(a rock) of offense”; so 1 Pet. 2:8; 1 Cor. 1:23 (kjv and RV, “stumblingblock”), and of His cross, Gal. 5:11 (RV, ditto); of the “table” provided by God for Israel, Rom. 11:9 (see above); (b) of that which is evil, e.g., Matt. 13:41, RV, “things that cause stumbling” (kjv, “things that offend”), lit., “all stumblingblocks”; 18:7, RV, “occasions of stumbling” and “occasion”; Luke 17:1 (ditto); Rom. 14:13, RV, “an occasion of falling” (kjv, “an occasion to fall”), said of such a use of Christian liberty as proves a hindrance to another; 16:17, RV, “occasions of stumbling,” said of the teaching of things contrary to sound doctrine; 1 John 2:10, “occasion of stumbling,” of the absence of this in the case of one who loves his brother and thereby abides in the light. Love, then, is the best safeguard against the woes pronounced by the Lord upon those who cause others to stumble. See fall, B, Note (3).! Cf. the Sept. in Hos. 4:17, “Ephraim partaking with idols hath laid stumblingblocks in his own path.”

2.    proskomma (πρόσκομμα, 4348), “an obstacle against which one may dash his foot” (akin to proskopto, “to stumble” or “cause to stumble”; pros, “to or against,” kopto, “to strike”), is translated “offense” in Rom. 14:20, in v. 13, “a stumblingblock,” of the spiritual hindrance to another by a selfish use of liberty (cf. No. 1 in the same verse); so in 1 Cor. 8:9. It is used of Christ, in Rom. 9:32-33, RV, “(a stone) of stumbling,” and 1 Pet. 2:8, where the kjv also has this rendering.! Cf. the Sept. in Ex. 23:33, “these (the gods of the Canaanites) will be an offense (stumblingblock) unto thee.”

3.    proskope (προσκοπ), 4349), like No. 2, and formed from the same combination, occurs in 2 Cor. 6:3, RV, “occasion of stumbling” (kjv, “offense”), something which leads others into error or sin.! Cf. the Sept. in Prov. 16:18, “a haughty spirit (becomes) a stumblingblock” (i.e., to oneself).

Notes: (1) In the kjv of Rom. 4:25; 5:15 (twice), 16-18, 20,paraptoma, “a trespass,”

is translated “offense.” See trespass. (2) In 2 Cor. 11:7, kjvhamartia, a sin, is translated “an offense.” See sin.

B. Adjective.

aproskopos (άπρόσκοπος, 677), akin to A, No. 3, with a, negative, prefixed, is used

(a) in the active sense, “not causing to stumble,” in 1 Cor. 10:32, metaphorically of “refraining from doing anything to lead astray” either Jews or Greeks or the church of God (i.e., the local church), RV, “no occasion of stumbling” (kjv, “none offense”); (b) in the passive sense, “blameless, without stumbling,” Acts 24:16, “(a conscience) void of offense;” Phil. 1:10, “void of (kjv, without) offense.” The adjective is found occasionally in the papyri writings.!

OFFEND

skandalizo (σκανδαλίζω, 4624), from skandalon (offense, No. 1), signifies “to put a snare or stumblingblock in the way,” always metaphorically in the NT, in the same ways as the noun, which see. It is used 14 times in Matthew, 8 in Mark, twice in Luke, twice in John; elsewhere in 1 Cor. 8:13 (twice) and 2 Cor. 11:29. It is absent in the most authentic mss. in Rom. 14:21. The RV renders it by the verb “to stumble,” or “cause to stumble,” in every place save the following, where it uses the verb “to offend,” Matt. 13:57; 15:12; 26:31, 33; Mark 6:3; 14:27, 29.

Notes: (1) In Jas. 2:10; 3:2 (twice), kjvptaio, “to stumble,” is translated “offend;”

see fallstumble. (2) In Acts 25:8, kjvhamartano, to sin,” is translated “have I offended;” see sin.

OFFENDER

opheiletes (οφειλέτης, 3781), “a debtor,” is translated “offenders” in Luke 13:4, rv (rv and kjv marg., “debtors;” kjv, “sinners”). See debtor.

Note: In Acts 25:11, kjvadikeo, “to do wrong,” is translated “be an offender” (rv, “am a wrong-doer”).

OFFER, OFFERING

A. verbs.

1. prosphero (προσφέρω, 4374), primarily, “to bring to” (pros, “to,” phero, “to bring”), also denotes “to offer,” (a) of the sacrifice of Christ Himself, Heb. 8:3; of Christ in virtue of his High Priesthood (RV, “this high priest’; kjv, “this man”); 9:14, 25 (negative), 28; 10:12; (b) of offerings under, or according to, the Law, e.g., Matt. 8:4; Mark 1:44; Acts 7:42; 21:26; Heb. 5:1, 3; 8:3; 9:7, 9; 10:1-2, 8, 11; (c) of “offerings” previous to the Law, Heb. 11:4, 17 (of Isaac by Abraham); (d) of gifts “offered” to Christ, Matt. 2:11, rv, “offered” (kjv, “presented unto”); (e) of prayers “offered” by Christ, Heb. 5:7; (f) of the vinegar “offered” to Him in mockery by the soldiers at the cross, Luke 23:36; (g) of the slaughter of disciples by persecutors, who think they are “offering” service to God, John 16:2, RV (kjv, “doeth”); (h) of money “offered” by Simon the sorcerer, Acts 8:18. See bring, A, No. 8, deal with, No. 2.

2.    anaphero (άναφέρώ, 399), primarily, “to lead” or “carry up” (ana), also denotes “to offer,” (a) of Christ’s sacrifice, Heb. 7:27; (b) of sacrifices under the Law, Heb. 7:27; (c) of such previous to the Law, Jas. 2:21 (of Isaac by Abraham); (d) of praise, Heb. 13:15; (e) of spiritual sacrifices in general, 1 Pet. 2:5. See bear, No. 3, bring, A, No. 2.

3.    didomi (δίδώμι, 1325), to give, is translated “to offer” in Luke 2:24; in Rev. 8:3, kjv, “offer” (rv, “add;” marg., “give”). See give.

4.    parecho (παρέχώ, 3930), “to furnish, offer, present, supply,” is used in Luke 6:29, of “offering” the other cheek to be smitten after receiving a similar insult; for the kjv marg., in Acts 17:31, see assurance, A, No. 1. See bring, A, No. 21.

5.    spendo (σπένδώ, 4689), “to pour out as a drink offering, make a libation,” is used figuratively in the passive voice in Phil. 2:17, “offered” (RV marg., “poured out as a drink offering”; kjv marg., “poured forth”). In 2 Tim. 4:6, “I am already being offered,” RV (marg., “poured out as a drink-offering”), the apostle is referring to his approaching death, upon the sacrifice of his ministry.! This use of the word is exemplified in the papyri writings.

Notes: (1) In Luke 11:12, kjv epididomi, “to give” (epi, “over,” in the sense of “instead of,” and No. 3), is translated “will he offer” (rv, and kjv marg., “will he give”).

(2) In Acts 7:41, kjvanago, “to lead up” or “bring up,” is rendered “offered” (rv, “brought”). (3) In Acts 15:29; 21:25 and 1 Cor. 8:1, 4, 10; 10:19, kjveidolothutos,

“sacrificed to idols,” is translated “offered to idols” (thuo denotes “to sacrifice”). See SACRIFICE.

B. Nouns.

1.    prosphora (προσφορά, 4376), lit., “a bringing to” (akin to A, No. 1), hence an “offering,” in the NT a sacrificial “offering,” (a) of Christ’s sacrifice, Eph. 5:2; Heb.

10:10 (of His body); 10:14; negatively, of there being no repetition, 10:18; (b) of “offerings” under, or according to, the Law, Acts 21:26; Heb. 10:5, 8; (c) of gifts in kind conveyed to needy Jews, Acts 24:17; (d) of the presentation of believers themselves (saved from among the Gentiles) to God, Rom. 15:16.!

2.    holokautoma (όλοκαύτώμα, 3646), “a burnt offering”: see burnt.

3.    anathema (άνάθημα, 334) denotes “a gift set up in a temple, a votive offering”

(ana, “up,” tithemi, “to place”), Luke 21:5, rv “offerings” (kjv, “gifts”)! Cf. anathema (see curse).

Notes: (1) In Luke 21:4, kjv, the plural of doron, “a gift,” is translated “offerings” (RV, “gifts”). (2) In Rom. 8:3 and Heb. 13:11, the RV, “as an offering” is added to complete the sacrificial meaning of peri.

OFFICE

A. Nouns.

1. praxis (πραξις, 4234), “a doing, deed” (akin to prasso, “to do or practice”), also denotes “an acting” or “function,” translated “office” in Rom. 12:4. See deed.

2. hieroteia (ιερατεία, 2405), or hieratia, denotes “a priests’s office,” Luke 1:9; Heb. 7:5, rv, “priest’s office” (kjv “office of the priesthood”).!

B. Verb.

hierateuo (ιερατεύω, 2407), “to officiate as a priest” (akin to A, No. 2), is translated “he executed the priest’s office” in Luke 1:8. The word is frequent in inscriptions.!

Notes: (1) In Rom. 11:13, kjvdiakonia, “a ministry,” is translated “office” (rv,

“ministry”). (2) In Acts 1:20, RVepiskope, “an overseership,” is translated “office” (marg., “overseership”; kjv, “bishopric”). (3) In 1 Tim. 3:1, the word “office,” in the phrase “the office of a bishop,” has nothing to represent it in the original; the RV marg. gives “overseer” for “bishop,” and the phrase lit. is “overseership”; so in vv. 10, 13, where the kjv has “use (and ‘used’) the office of a deacon,” the rv rightly omits “office,”

and translates the verb diakoneo, “to serve,” “let them serve as deacons” and “(they that) have served (well) as deacons.”

OFFICER

1.    huperetes (ύπήρέτής, 5257), for the original of which see minister, A, No. 3, is translated “officer,” with the following applications, (a) to a magistrate’s attendant, Matt. 5:25; (b) to officers of the synagogue, or officers or bailiffs of the Sanhedrin, Matt. 26:58; Mark 14:54, 65; John 7:32, 45-46; 18:3, 12, 18, 22; 19:6; Acts 5:22, 26. See ministerservant.

2.    praktor (πράκτωρ, 4233), lit., “one who does,” or “accomplishes” (akin to prasso, “to do”), was used in Athens of one who exacts payment, a collector (the word is frequently used in the papyri of a public accountant); hence, in general, a court “officer,” an attendant in a court of justice (so Deissmann); the word is used in Luke 12:58 (twice).! In the Sept., Isa. 3:12.!

OFFSCOURING

peripsema (περίψωμα, 4067), “that which is wiped off” (akin to peripsao, “to wipe off all round”; peri, “around,” psao, “to wipe”), hence, “offscouring,” is used

metaphorically in 1 Cor. 4:13. This and the synonymous wordperikatharma, “refuse, rubbish,” “were used especially of condemned criminals of the lowest classes, who were sacrificed as expiatory offerings ... because of their degraded life” (Lightfoot). OFFSPRING

1.    gennema (γέννήμα, 1081), akin to gennao, “to beget,” denotes “the offspring of men and animals,” Matt. 3:7; 12:34; 23:33; Luke 3:7, RV, “offspring” (kjv, “generation”). See fruit.!

2.    genos (γένος, 1085), “a race, family” (akin to ginomai, “to become”), denotes “an offspring,” Acts 17:28, 29; Rev. 22:16. See generationkind.

OFT, OFTEN, OFTENER, OFTENTIMES, OFT-TIMES

A. Adverbs.

1.    pollakis (πολλάκις, 4178), akin to polus, “much, many,” is variously translated, e.g., “ofttimes,” Matt. 17:15 (kjv, “oft,” 2nd part); “many times,” 2 Cor. 8:22, RV (kjv, “oftentimes”); “oft,” 2 Cor. 11:23; “often” (v. 26).

2.    polla (πολύς, 418323), the neuter plural of polus, is translated “oft” in Matt. 9:14; some ancient authorities omit it here (see RV marg.); in Rom. 15:22, with the article, RV, “these many times” (kjv, “much”).

3.    posakis (ποσάκις, 4212), an interrogative numeral adverb, “how many times, how oft (or often)?” occurs in Matt. 18:21; 23:37; Luke 13:34.!

4.    hosakis (οσάκις, 3740), a relative adverb, “as often” (or oft) as, 1 Cor. 11:25-26; Rev. 11:6.!

5.    pukna (πυκνός, 4437), the neuter plural of puknos (see B), used adverbially, is translated “often” in Luke 5:33.

6.    puknoteron (πυκνός, 443724), the neuter singular of the comparative degree of

puknos (cf. No. 5, and see B), “very often,” or “so much the oftener,” Acts 24:26, “the oftener.”!

Notes: (1) In Luke 8:29, the phrasepollois chronois, lit., “many times,” is translated “oftentimes” (RV marg., “of a long time”). (2) For the rendering “oft” in Mark 7:3, see diligently, D, No. 2.

B. Adjective.

puknos (πυκνός, 4437) primarily signifies “dose, compact, solid”; hence, “frequent, often,” 1 Tim. 5:23. Cf. A, Nos. 5 and 6.

OIL

elaion (έλαιον, 1637), “olive oil,” is mentioned over 200 times in the Bible. Different kinds were known in Palestine. The “pure,” RV (kjv, beaten), mentioned in Exod. 27:20; 29:40; Lev. 24:2; Num. 28:5 (now known as virgin oil), extracted by pressure, without heat, is called “golden” in Zech. 4:12. There were also inferior kinds. In the NT the uses mentioned were (a) for lamps, in which the “oil” is a symbol of the Holy Spirit, Matt. 25:3-4, 8; (b) as a medicinal agent, for healing, Luke 10:34; (c) for anointing at feasts, Luke 7:46; (d) on festive occasions, Heb. 1:9, where the reference is probably to the consecration of kings; (e) as an accompaniment of miraculous power, Mark 6:13, or of the prayer of faith, Jas. 5:14. For its general use in commerce, see Luke 16:6; Rev. 6:6; 18:13.!

OINTMENT

muron (μύρον, 3464), a word derived by the ancients from muro, “to flow,” or from

murra, “myrrh-oil” (it is probably of foreign origin; see myrrh). The “ointment” is mentioned in the NT in connection with the anointing of the Lord on the occasions recorded in Matt. 26:7, 9, 12; Mark 14:3-4; Luke 7:37-38, 46; John 11:2; 12:3 (twice), 5. The alabaster cruse mentioned in the passages in Matthew, Mark and Luke was the best of its kind, and the spikenard was one of the costliest of perfumes. “Ointments” were used in preparing a body for burial, Luke 23:56 (“ointments”). Of the act of the woman mentioned in Matt. 26:6-13, the Lord said, “she did it to prepare Me for burial”; her devotion led her to antedate the customary ritual after death, by showing both her affection and her understanding of what was impending. For the use of the various kinds of “ointments” as articles of commerce, see Rev. 18:13.!

OLD

A. Adjectives.

1.    archaios (άρχαϊος, 744), “original, ancient” (from arche, “a beginning”: Eng., “archaic,” “archaeology,” etc.), is used (a) of persons belonging to a former age,“(to) them of old time,” Matt. 5:21, 33, RV; in some mss. v. 27; the RV rendering is right; not ancient teachers are in view; what was said to them of old time was “to be both recognized in its significance and estimated in its temporary limitations, Christ intending His words to be regarded not as an abrogation, but a deepening and fulfilling” (Cremer); of prophets, Luke 9:8, 19; (b) of time long gone by, Acts 15:21; (c) of days gone by in a person’s experience, Acts 15:7, “a good while ago,” lit., “from old (days),” i.e., from the first days onward in the sense of originality, not age; (d) of Mnason, “an early disciple,” Acts 21:16, RV, not referring to age, but to his being one of the first who had accepted the gospel from the beginning of its proclamation; (e) of things which are “old” in relation to the new, earlier things in contrast to things present, 2 Cor. 5:17, i.e., of what characterized and conditioned the time previous to conversion in a believer’s experience, rv, “they are become new,” i.e., they have taken on a new complexion and are viewed in an entirely different way; (f) of the world (i.e., the inhabitants of the world) just previous to the Flood, 2 Pet. 2:5; (g) of the Devil, as “that old serpent,” Rev. 12:9; 20:2, “old,” not in age, but as characterized for a long period by the evils indicated.!

Note: For the difference between this and No. 2, see below.

2.    palaios (παλαιός, 3820), akin to C, No. 1 (Eng., “paleontology,” etc.), “of what is

of long duration, old in years,” etc., a garment, wine (in contrast to neos; see new), Matt. 9:16:17; Mark 2:21-22 (twice); Luke 5:36-37, 39 (twice); of the treasures of divine truth, Matt. 13:52 (compared with kainos: see new); of what belongs to the past, e.g., the believer’s former self before his conversion, his “old man,” “old” because it has been superseded by that which is new, Rom. 6:6; Eph. 4:22 (in contrast to kainos); Col. 3:9 (in contrast to neos); of the covenant in connection with the Law, 2 Cor. 3:14; of leaven,

metaphorical of moral evil, 1 Cor. 5:7, 8 (in contrast to neos); of that which was given long ago and remains in force, an “old” commandment, 1 John 2:7 (twice), that which was familiar and well known in contrast to that which is fresh (kainos).!

Note: Palaios denotes “old,” “without the reference to beginning and origin contained

in archaios” (Abbott-Smith), a distinction observed in the papyri (Moulton and Milligan). While sometimes any difference seems almost indistinguishable, yet “it is evident that wherever an emphasis is desired to be laid on the reaching back to a beginning, whatever

that beginning may be, archaios will be preferred (e.g., of Satan, Rev. 12:9; 20:2, see No.

1). That which ... is old in the sense of more or less worn out ... is always palaios” (Trench).

3. presbuteros (πρεσβύτερος, 4245), “older, elder,” is used in the plural, as a noun, in Acts 2:17, “old men.” See elder.

B. Nouns.

1.    geron (γέρων, 1088) denotes “an old man” (from the same root comes Eng., “gray”), John 3:4.!

2.    presbutes (πρεσβύτης, 4246), “an old man,” Luke 1:18, is translated “aged” in Titus 2:2; Philem. 9 (for this, however, see the RV marg.) See aged.

3.    geras (γηρας, 1094), “old age,” occurs in Luke 1:36.!

Note: Augustine (quoted by Trench, Sec.cvii, 2) speaks of the distinction observed among Greeks, that presbutes conveys the suggestion of gravity.

C. Adverbs.

1.    palai (πάλαι, 3819) denotes “long ago, of old,” Heb. 1:1, rv, “of old time” (kjv,

“in time past”); in Jude 4, “of old”; it is used as an adjective in 2 Pet. 1:9, “(his) old (sins),” lit., “his sins of old.” See while.

2.    ekpalai (έκπαλαι, 1597), “from of old, for a long time” (ek, “from,” and No. 1), occurs in 2 Pet. 2:3, RV, “from of old” (kjv, “of a long time”); 3:5. See long, B, Note (2).

Note: In 1 Pet. 3:5, kjv, the particlepote, “once, formerly, ever, sometime,” is translated “in the old time” (RV, “aforetime”); in 2 Pet. 1:21, “in old time” (RV, “ever”), kjv marg., “at any time.”

D. Verbs.

1.    palaioo (παλαιόω, 3822), akin to A, No. 2, denotes, in the active voice, “to make or declare old,” Heb. 8:13 (1st part); in the passive voice, “to become old,” of things worn out by time and use, Luke 12:33; Heb. 1:11, “shall wax old,” lit., “shall be made old,” i.e., worn out; in 8:13 (2nd part), RV, “is becoming old” (kjv “decayeth”); here and in the 1st part of the verse, the verb may have the meaning “to abrogate”; for the next verb in the verse, see No. 2.!

2.    gerasko (άκρίβεια, 1O95), from geras, “old age” (akin to B, No. 1), “to grow old,” is translated “thou shalt be old,” in John 21:18; “waxeth aged,” Heb. 8:13, rv (kjv, “waxeth old”).!

Notes: (1) In John 8:57, echo, “to have,” is used with “fifty years” as the object, signifying, “Thou art (not yet fifty years) old,” lit., “Thou hast not yet fifty years.” (2) In

Mark 5:42, rv, the verb eimi, “to be,” with the phrase “of twelve years” is translated “was ... old” (kjv, “was of the age of”).

OLDNESS

palaiotes (παλαιότης, 3821), frompalaios (see A, No. 2, above), occurs in Rom. 7:6, of “the letter,” i.e., “the law,” with its rules of conduct, mere outward conformity to which has yielded place in the believer’s service to a response to the inward operation of

the Holy Spirit. The word is contrasted with kainotes, “newness.”!

OLD WIVES’

graodes (γραώδης, 1126), an adjective, signifying “old-womanish” (from graus, “an old woman”), is said of fables, in 1 Tim. 4:7.!

OLIVES (OLIVE BERRIES), OLIVE TREE

1.    elaia (έλαία, 1636) denotes (a) “an olive tree,” Rom. 11:17, 24; Rev. 11:4 (plural); the Mount of olives was so called from the numerous olive trees there, and indicates the importance attached to such; the Mount is mentioned in the NT in connection only with the Lord’s life on earth, Matt. 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Luke 19:37; 22:39; John 8:1; (b) “an olive,” Jas. 3:12, RV (kjv, “olive berries”).!

2.    elaion (έλαιών, 1638), “an olive grove” or “olive garden,” the ending^on, as in this class of noun, here indicates “a place set with trees of the kind designated by the primitive” (Thayer); hence it is applied to the Mount of Olives, Luke 19:29; 21:37; Acts 1:12 (“Olivet”): in the first two of these and in Mark 11:1, some mss. have the form of the noun as in No. 1.

3.    kallielaios (καλλιέλαιος, 2565), “the garden olive” (from kallos, “beauty,” and No. 1), occurs in Rom. 11:24, “a good olive tree.”!

4.    agrielaios (άγριέλαιος, 65), an adjective (from agrios, “growing in the fields, wild,” and No. 1), denoting “of the wild olive,” is used as a noun in Rom. 11:17, 24, “a wild olive tree” (RV, in the latter Verse).!

For OMITTED (Matt. 23:23, kjvsee leave (undone), No. 1 For OMNIPOTENT (Rev. 19:6) see almighty For ON see f, p. 1 ONCE (at; for all)

1.    hapax (απαξ, 530) denotes (a) “once, one time,” 2 Cor. 11:25; Heb. 9:7, 26-27; 12:26-27; in the phrase “once and again,” lit., “once and twice,” Phil. 4:16; 1 Thess. 2:18;

(b) “once for all,” of what is of perpetual validity, not requiring repetition, Heb. 6:4; 9:28; 10:2; 1 Pet. 3:18; Jude 3, RV, “once for all” (kjv, “once”); v. 5 (ditto); in some mss. 1 Pet. 3:20 (so the kjv).!

2.    ephapax (έφάπαξ, 2178), a strengthened form of No. 1 (epi, “upon”), signifies (a) “once for all,” Rom. 6:10; Heb. 7:27, RV (kjv, “once”); 9:12 (ditto); 10:10; (b) “at once,” 1 Cor. 15:6.!

3.    pote (ποτέ, 4218) denotes “once upon a time, formerly, sometime,” e.g., Rom. 7:9; Gal. 1:23, 1st part, rv, “once” (kjv, “in times past”); 2nd part, kjv and rv, “once”; Gal.

2:6, rv marg., “what they once were” (to be preferred to the text, “whatsoever they were”), the reference probably being to the association of the twelve apostles with the Lord during His ministry on earth; upon this their partisans based their claim for the exclusive authority of these apostles, which Paul vigorously repudiated; in Eph. 5:8, RV, “once” (kjv, “sometimes”). See aforetimelast length (at), time (past).

Note: In Luke 23:18, kjv,pamplethei, denoting “with the whole multitude” (pas,

“all,”plethos, “a multitude”), is rendered “all at once,” rv, “all together”).!

ONE

A.    Numeral.

heis (εις, 1520), the first cardinal numeral, masculine (feminine and neuter

nominative forms are mia and hen, respectively), is used to signify (1) (a) “one” in contrast to many, e.g., Matt. 25:15; Rom. 5:18, RV, “(through) one (trespass),” i.e., Adam’s transgression, in contrast to the “one act of righteousness,” i.e., the death of Christ (not as kjv, “the offense of one,” and “the righteousness of one”); (b) metaphorically, “union” and “concord,” e.g., John 10:30; 11:52; 17:11, 21-22; Rom. 12:4-5; Phil. 1:27; (2) emphatically, (a) a single (“one”), to the exclusion of others, e.g., Matt. 21:24; Rom. 3:10; 1 Cor. 9:24; 1 Tim. 2:5 (twice); (b) “one, alone,” e.g., Mark 2:7, RV (kjv, “only”); 10:18; Luke 18:19; (c) “one and the same,” e.g., Rom. 3:30, RV, “God is one,” i.e., there is not “one” God for the Jew and one for the Gentile; cf. Gal. 3:20, which means that in a promise there is no other party; 1 Cor. 3:8; 11:5; 12:11; 1 John 5:8 (lit., “and the three are into one,” i.e., united in “one” and the same witness); (3) a certain

“one,” in the same sense as the indefinite pronoun tis (see B, No. 1), e.g., Matt. 8:19, RV, “a (scribe),” marg., “one (scribe),” kjv, “a certain (scribe)”; 19:16, “one;” in Rev. 8:13, rv marg., “one (eagle)”; heis tis are used together in Luke 22:50; John 11:49; this occurs

frequently in the papyri (Moulton, Prol., p. 96); (4) distributively, with hekastos, “each,”

i.e., “every one,” e.g., Luke 4:40; Acts 2:6, “every man” (lit., “every one”); in the sense of “one ... and one,” e.g., John 20:12; or “one” ... followed by allos or heteros, “the other,” e.g., Matt. 6:24; or by a second heis, e.g., Matt. 24:40, RV, “one”; John 20:12; in

Rom. 12:5 heis is preceded by kata (kath> in the sense of “severally (members) one (of another),” RV (kjv, “every one ... one”); cf. Mark 14:19; in 1 Thess. 5:11 the phrase in the 2nd part, “each other,” rv (kjv, “one another”), is, lit., “one the one”; (5) as an

ordinal number, equivalent to protos, “first,” in the phrase “the first day of the week,” lit. and idiomatically, “one of sabbaths,” signifying “the first day after the sabbath,” e.g., Matt. 28:1; Mark 16:2; Acts 20:7; 1 Cor. 16:2. Moulton remarks on the tendency for

certain cardinal numerals to replace ordinals (Prol., p. 96).

B.    Pronouns.

1. tis (τίς, 5100), an indefinite pronoun signifying “a certain one, some one, any one,

one” (the neuter form ti denotes “a certain thing”), is used (a) like a noun, e.g., Acts 5:25; 19:32; 21:34; 1 Cor. 3:4; or with the meaning “someone,” e.g., Acts 8:31, RV, “some one” (kjv, “some man”); Rom. 5:7; (b) as an adjective; see certain, Note (3), some.

2. hos (ος, 3739), as a relative pronoun, signifies “who”; as a demonstrative pronoun, “this,” or “the one” in contrast with “the other,” or “another,” e.g., Rom. 14:2, kjv (rv, “one man”); 1 Cor. 12:8.

Notes: (1) The rv often substitutes “one” for “man,” e.g., Matt. 17:8 (oudeis, “no one”); 1 Cor. 3:21 (i.e., “no person”); 1 Cor. 15:35; 1 Thess. 5:15; 2 Tim. 4:16; 1 John 2:27; 3:3. (2) The pronoun houtos is sometimes translated “this one,” e.g., Luke 7:8. (3)

In 1 Pet. 3:8, kjvhomophron, “likeminded” (rv), is translated “of one mind” (lit., “of the same mind”). (4) In Acts 7:26, “at one,” is, lit., “unto peace” (see peace). (5) For “every one” in Acts 5:16 see every, No. 2. (6) In Mark 9:26 nekros, “dead,” is translated

“one dead.” (7) In Acts 2:1 “in one place” translates epi to auto, lit., “to the same,” which may mean “for the same (purpose)”; in 1 Cor. 11:20 and 14:23, the RV translates it “together.” (8) In Mark 1:7, kjv, the article ho, “the,” is rendered “one” (rv, “he that”). (9) In Mark 7:14, kjv, the plural of pas, “all” (so rv), is translated “every one”; in Matt.

5:28, kjv,pas, with the article, is translated “whosoever” (rv “every one who”). (10) In Acts 1:24, kjv, “whether” is, lit., and as the RV, “the one whom.” (11), In 2 Thess. 2:7, the article is rendered “one that,” rv (kjv, “he who”).

See also accordconsent, B, No. 1, end, C, Note (6), eye (with one), great,

HOLYLITTLEMINDNATIONWICKED.

ONE ANOTHER or ONE ... ANOTHER, ONE ... THE OTHER

Notes: (1) This translates a number of words and phrases, (a) allelon, a reciprocal pronoun in the genitive plural, signifying “of, or from, one another” (akin to allos, “another”), e.g., Matt. 25:32; John 13:22; Acts 15:39; 19:38; 1 Cor. 7:5; Gal. 5:17; the accusative allelous denotes “one another,” e.g., Acts 7:26, lit., “why do ye wrong one another?”; 2 Thess. 1:3, RV; in Eph. 4:32 and Col. 3:13, e.g., RV, “each other”; in 1 Thess. 5:15, “one (toward) another,” rv; the dative allelois denotes “one to another,” e.g., Luke

7:32; (b) different forms of the plural of heautou, “of himself,” used as a reciprocal pronoun, e.g., Eph. 5:19, rv, “one to another” (kjv, and rv marg., “to yourselves”); see also Note (5); (c) allospros allon, “one to another,” Acts 2:12; (d) allos ... heteros, 1 Cor. 12:8 (for the difference between allos and heteros, see another); (e) hos men ... hos de (in various forms of the pronoun), lit., “this indeed ... but that,” e.g., Luke 23:33;

Rom. 9:21; 14:5; 1 Cor. 11:21; 2 Cor. 2:16; Phil. 1:16-17; (f) heteros ... heteros, “one ... another,” 1 Cor. 15:40. (2) In Matt. 24:2; Mark 13:2; Luke 19:44, and 21:6, “one (stone upon) another” is, lit., “stone upon stone.” (3) In Heb. 10:25, one another is

necessarily added in English to complete the sense of parakaleo, “to exhort.” (4) In 1 Pet. 3:8, kjv, “one of another” represents nothing in the original (the RV, “compassionate” sufficiently translates the adjective sumpathes: see compassion, C.). (5) In Mark 9:10, kjvpros heautous, “among yourselves” (rv), is translated “one with another.” (6) In 1

Tim. 5:21, kjv, the accusative case ofprosklisis, “partiality,” preceded by kata“according to,” is translated “preferring one before another” (rv, “prejudice”; marg., “preference,” lit., “according to partiality”).

ONLY

A. Adjectives.

1.    monos (μόνος, 3441), “alone, solitary,” is translated “only,” e.g., in Matt. 4:10; 12:4; 17:8; 1 Cor. 9:6; 14:36; Phil. 4:15; Col. 4:11; 2 John 1; it is used as an attribute of God in John 5:44; 17:3; Rom. 16:27; 1 Tim. 1:17; 1 Tim. 6:15-16; Jude 4, 25; Rev. 15:4.

See alone, A.

2.    monogenes (μονογεν)ς, 3439), “only begotten” (No. 1 and genos, “offspring”), has the meaning “only,” of human offspring, in Luke 7:12; 8:42; 9:38; the term is one of endearment, as well as of singleness. For Heb. 11:17 see only begotten.

B. Adverbs.

1.    monon (μόνος, 3441), the neuter of A, No. 1, “only, exclusively,” is translated “only,” e.g., in Matt. 5:47; 8:8; John 5:18; 11:52; 12:9; 13:9; frequently in Acts, Romans and Galatians. See alone, B, No. 1.

2.    plen (πλ)ν, 4133), “howbeit, except that,” is translated “only that” in the rv of Phil. 1:18 (kjv, “notwithstanding”); “only” in 3:16 (kjv, “nevertheless”).

Notes: (1) In Mark 2:7, kjvheis, “one” (so RV), is translated “only”; in Jas. 4:12, RV, “one only” (kjv, “one”). (2) For “only that” in Acts 21:25, kjv, see the RV. (3) The conjunction ei, “if,” with the negative me, “not,” is translated “but only” in Luke 4:26, RV (kjv, “save”); 4:27 (kjv, “saving”); “only” in 1 Cor. 7:17 (kjv, “but”); in some mss. in Acts 21:25 (kjv “save only”).

ONLY BEGOTTEN

monogenes (μονογεν)ς, 3439) is used five times, all in the writings of the apostle John, of Christ as the Son of God; it is translated “only begotten” in Heb. 11:17 of the relationship of Isaac to Abraham.

With reference to Christ, the phrase “the only begotten from the Father,” John 1:14, rv (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before “only begotten” and before “Father,” and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The apostle’s object is to demonstrate what sort of glory it was that he and his fellow apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by

para, “from.” The glory was that of a unique relationship and the word “begotten” does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.

We can only rightly understand the term “the only begotten” when used of the Son, in the sense of unoriginated relationship. “The begetting is not an event of time, however

remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This

necessitates eternity, absolute being; in this respect He is not ‘after’ the Father” (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT

word yachid, variously rendered, “only one,” Gen. 22:2, 12; “only son,” Jer. 6:26; Amos

8:10; Zech. 12:10; “only beloved,” Prov. 4:3, and “darling,” Ps. 22:20; 35:17.

In John 1:18 the clause “the only begotten son, which is in the bosom of the Father,” expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father’s counsels and enjoying

all His affections. Another reading is monogenes Theos, “God only-begotten.” In John 3:16 the statement, “God so loved the world that He gave His only begotten son,” must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In John 3:18 the phrase “the name of the only begotten son of God” lays stress upon the full revelation of God’s character and will, His love and grace, as conveyed in the name of one who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement “God hath sent His only begotten son into the world” does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cf. the parallel statement, “God sent forth the Spirit of His Son,” Gal. 4:6, RV, which could not mean that God sent forth One who became His Spirit when He sent Him.!

For ONSET, Acts 14:5, rv, see assault and impulse For ONWARD, 2 John 9, rv, see GO, No. 10 OPEN, OPENING (for OPENLY, see below)

A. verbs.

1.    anoigo (άνοίγω, 455) is used (1) transitively, (a) literally, of “a door or gate,” e.g., Acts 5:19; graves, Matt. 27:52; a sepulchre, Rom. 3:13; a book, e.g., Luke 4:17 (some mss. have No. 4); Rev. 5:2-5; 10:8; the seals of a roll, e.g., Rev. 5:9; 6:1; the eyes, Acts 9:40; the mouth of a fish, Matt. 17:27; “the pit of the abyss,” Rev. 9:2, rv; heaven and the heavens, Matt. 3:16; Luke 3:21; Acts 10:11 (for 7:56, see No. 2); Rev. 19:11; “the temple of the tabernacle of the testimony in heaven,” Rev. 15:5; by metonymy, for that which contained treasures, Matt. 2:11; (b) metaphorically, e.g., Matt. 7:7-8; 25:11; Rev. 3:7; Hebraistically, “to open the mouth,” of beginning to speak, e.g., Matt. 5:2; 13:35; Acts 8:32, 35; 10:34; 18:14; Rev. 13:6 (cf., e.g., Num. 22:28; Job. 3:1; Isa. 50:5); and of recovering speech, Luke 1:64; of the earth “opening,” Rev. 12:16; of the “opening” of the eyes, Acts 26:18; the ears, Mark 7:35 (in the best mss.; some have No. 2); (2) intransitively (perfect tense, active, in the Greek), (a) literally, of “the heaven,” John 1:51, RV, “opened;” (b) metaphorically, of “speaking freely,” 2 Cor. 6:11.

2.    dianoigo (διανοίγω, 1272), “to open up completely” (dia, “through,” intensive, and No. 1), is used (a) literally, Luke 2:23; Acts 7:56, in the best mss.; (b) metaphorically, of the eyes, Mark 7:34; Luke 24:31; of the Scriptures, v. 32 and Acts 17:3; of the mind, Luke 24:45, RV (kjv, “understanding”); of the heart, Acts 16:14.!

3.    ago (αγω, 71), “to lead,” or “to keep or spend a day,” is so used in Acts 19:38: see keep, Note (2).

4. anaptusso (άναπτύσσώ, 380), “to unroll” (ana, “back,” ptusso, “to roll”), is found in some mss. in Luke 4:17 (of the roll of Isaiah), and translated “He had opened” (kjv); see No. 1.!

Notes: (1) For Heb. 4:13, “laid open,” RV (kjv, “opened”) see lay, No. 18. (2) In 2 Cor. 3:18, kjvanakalupto, “to unveil,” is translated “open” (rv, “unveiled,” which consistently continues the metaphor of the veil upon the heart of Israel). (3) In Mark 1:10, kjvschizo, “to rend” or “split,” is translated “opened,” of the heavens, rv, “rent asunder,” kjv marg., “cloven, or, rent.” (4) Forprodelos, in 1 Tim.5:24, kjv, open beforehand, see evident, A, No. 3. (5) For be opened See ephphatha. (6) For “open (your hearts),” 2 Cor. 7:2, rv, see receive, No. 18.

B. Nouns.

1.    anoixis (ανοιξις, 457), “an opening” (akin to A, No. 1), is used in Eph. 6:19, metaphorically of the “opening” of the mouth as in A, No. 1 (2), (b).!

2.    ope (οπή, 3692), “an opening, a hole,” is used in Jas. 3:11, of the orifice of a fountain: see caveholeplace.

OPENLY

1.    parrhesia (παρρησία, 3954), “freedom of speech, boldness,” is used adverbially in the dative case and translated “openly” in Mark 8:32, of a saying of Christ; in John 7:13, of a public statement; in 11:54, of Christ’s public appearance; in 7:26 and 18:20, of His

public testimony; preceded by the preposition en, “in,” John 7:4, lit., “in boldness” (cf. v.

10, rv, “publicly). See bold, B.

2.phaneros    (φανερός, 5318), manifestly, openly: see evident, B.

Notes: (1) In Gal. 3:1, “openly set forth” translates the verbprographo, lit., “to write before,” as of the OT, Rom. 15:4 (cf. Jude 4), and of a previous letter, Eph. 3:3. In Gal. 3:1, however, “it is probably used in another sense, unexampled in the Scriptures but not uncommon in the language of the day, = ‘proclaimed,’ ‘placarded,’ as a magistrate proclaimed the fact that an execution had been carried out, placarding his proclamation in a public place. The Apostle carries on his metaphor of the ‘evil eye;’ as a preventive of such mischief it was common to post up charms on the walls of houses, a glance at which was supposed to counteract any evil influence to which a person may have been subjected. ‘Notwithstanding,’ he says, in effect, ‘that the fact that Christ had been crucified was placarded before your very eyes in our preaching, you have allowed yourselves to be . fascinated by the enemies of the Cross of Christ, when you had only to look at Him to escape their malignant influence;’ cf. the interesting and instructive

parallel in Num. 21:9.”* (2) In some mss. in Matt. 6:4, 6, 18, the phrase en to phanero,

lit., “in the manifest,” is found (kjv, “openly”); see the rv (3) For emphanes, rendered “openly” in Acts 10:40, kjv, see manifest. (4) In Acts 16:37, kjv, the dative case of the adjective demosios, “belonging to the people” (demos, “a people”), “public” (so rv),

used adverbially, is translated “openly”; in 18:28 and 20:20, “publicly.” For the adjective itself, “public,” see Acts 5:18. See public.!

For OPERATION see working OPPORTUNITY (lack)

A.    Nouns.

1.    kairos (καιρός, 2540), primarily, “a due measure,” is used of “a fixed and definite period, a time, season,” and is translated “opportunity” in Gal. 6:10 and Heb. 11:15. See SEASONTIMEWHILE.

2.    eukairia (εύκαιρία, 2120), “a fitting time, opportunity” (eu, “well,” and No. 1), occurs in Matt. 26:16 and Luke 22:6.! Cf. eukairos, “seasonable”; see convenient.

3.    topos (τόπος, 5117), “a place,” is translated “opportunity” in Acts 25:16, RV (kjv, “licence”). See placeroom.

B.    Verbs.

1.    eukaireo (εύκαιρέω, 2119), “to have time or leisure” (akin to A, No. 2), is translated “he shall have opportunity” in 1 Cor. 16:12, RV (kjv, “convenient time”). See LEISURE.

2.    akaireomai ( καιρέομαι, 170), “to have no opportunity” (a, negative, and kairos, “season”), occurs in Phil. 4:10.!

OPPOSE

1.    antikeimai ( άντίκειμαι, 480): see adversary, B.

2.    antitasso (άντιτάσσομαι, 498) is used in the middle voice in the sense of setting

oneself against (anti, “against,” tasso, “to order, set”), “opposing oneself to,” Acts 18:6; elsewhere rendered by the verb “to resist,” Rom. 13:2; Jas. 4:6; 5:6; 1 Pet. 5:5. See resist.!

3.    antidiatithemi (άντιδιατίθεμαι, 475) signifies “to place oneself in opposition,

oppose” (anti, “against,” dia, “through,” intensive, tithemi, “to place”), 2 Tim. 2:25. The kjv and rv translate this as a middle voice, “them (kjv, ‘those’) that oppose themselves.” Field (Notes on the Trans. of the NT) points out that in the only other known instance of the verb it is passive. The sense is practically the same if it is rendered “those who are opposed.”!

OPPOSITIONS

antithesis (άντίθεσις, 477), “a contrary position” (anti, “against,” tithemi, “to place”; Eng., “antithesis”), occurs in 1 Tim. 6:20.!

OPPRESS

1.    katadunasteuo (καταδυναστεύω, 2616), “to exercise power over” (kata, “down,”

dunastes, “a potentate”: dunamai “to have power”), “to oppress,” is used, in the passive voice, in Acts 10:38; in the active, in Jas. 2:6.!

2.    kataponeo (καταπονέω, 2669): see distress, B, No. 4.

For OR see f, p. 1

ORACLE

logion (λόγιον, 3051), a diminutive of logos, “a word, narrative, statement,” denotes “a divine response or utterance, an oracle”; it is used of (a) the contents of the Mosaic Law, Acts 7:38; (b) all the written utterances of God through OT writers, Rom. 3:2; (c) the substance of Christian doctrine, Heb. 5:12; (d) the utterances of God through Christian teachers, 1 Pet. 4:11.!

Note: Divine “oracles” were given by means of the breastplate of the high priest, in connection with the service of the tabernacle, and the Sept. uses the associated word

logeion in Exod. 28:15, to describe the breastplate.

ORATION

demegoreo (δημηγορέω, 1215), from demos, “the people” and agoreuo, “to speak in the public assembly, to deliver an oration,” occurs in Acts 12:21.!

ORATOR

rhetor (ρήτωρ, 4489), from an obsolete present tense, rheo, “to say” (cf. Eng., “rhetoric”), denotes “a public speaker, an orator,” Acts 24:1, of Tertullus. Such a person, distinct from the professional lawyer, was hired, as a professional speaker, to make a skillful presentation of a case in court. His training was not legal but rhetorical.! ORDAIN

1.    tithemi (τίθημι, 5087), to put: see appoint, No. 3.

2.    kathistemi (καθίστημι, 2525), from kata, “down,” or “over against,” and histemi, “to cause to stand, to set,” is translated “to ordain” in the kjv of Titus 1:5; Heb. 5:1; 8:3. See appoint, No. 2.

3.    tasso (τάσσω, 5021) is translated “to ordain,” in Acts 13:48 and Rom. 13:1. See appoint, No. 5.

4.    diatasso (διατάσσω, 1299) is translated “to ordain” in 1 Cor. 7:17; 9:14; Gal. 3:19,

the last in the sense of “administered.” Cf. diatage, under disposition. See appoint, No.

6.

5.    horizo (ορίζω, 3724) is twice used of Christ as divinely “ordained” to be the Judge of men, Acts 10:42; 17:31. See determine, No. 2.

6.    krino (κρίνω, 2919), “to divide, separate, decide, judge,” is translated “ordained” in Acts 16:4, of the decrees by the apostles and elders in Jerusalem. See judge.

Notes: (1) In 1 Cor. 2:7, kjvproorizo, “to foreordain” (see rv) is translated

“ordained.” See determine, No. 3. (2) In Mark 3:14, kjv,poieo, “to make,” is translated

“ordained” (rv, “appointed”). (3) In Heb. 9:6, kjvkataskeuazo, “to prepare” (so rv), is

translated “were ... ordained. See prepare. (4) In Acts 14:23, kjvcheirotoneo, “to appoint” (rv), is translated “they had ordained.” See appoint, No. 11. (5) In Eph. 2:10, kjvproetoimazo, “to prepare before,” is translated “hath before ordained” (rv, “afore

prepared”); see prepare. (6) In Jude 4, kjv,prographo, lit., “to write before,” is translated “were before ... ordained” (rv, “were ... set forth”). See set (forth). (7) In

Acts 1:22, kjv, ginomai “to become,” is translated “be ordained” (rv, “become”). (8) In Rom. 7:10, kjv, “ordained’ represents no word in the original (see rv).

ORDER (Noun and Verb)

A.    Nouns.

1.    taxis (τάξις, 5010), “an arranging, arrangement, order” (akin to tasso, “to arrange, draw up in order”), is used in Luke 1:8 of the fixed succession of the course of the priests; of due “order,” in contrast to confusion, in the gatherings of a local church, 1 Cor. 14:40; of the general condition of such, Col. 2:5 (some give it a military significance here); of the divinely appointed character or nature of a priesthood, of Melchizedek, as foreshadowing that of Christ, Heb. 5:6, 10; 6:20; 7:11 (where also the character of the Aaronic priesthood is set in contrast); 7:17 (in some mss, v. 21).!

2.    tagma (τάγμα, 5001), a more concrete form of No. 1, signifying “that which has been arranged in order,” was especially a military term, denoting “a company”; it is used metaphorically in 1 Cor. 15:23 of the various classes of those who have part in the first resurrection.!

B.    Verbs.

1.    anatassomai (άνατάσσομαι, 392), “to arrange in order” (ana, “up,” and the middle

voice of tasso, “to arrange”), is used in Luke 1:1, kjv, “to set forth in order” (rv, “to draw up”); the probable meaning is to bring together and so arrange details in “order.”!

2.    diatasso (διατάσσω, 1299), “to appoint, arrange, charge, give orders to,” is used, in the middle voice, in Acts 24:23, “gave order” (rv); 1 Cor. 11:34, “will I set in order”; in the active voice, in 1 Cor. 16:1, “I gave order” (rv). See command, No. 1.

3.    epidiorthoo (έπιδιορθόω, 1930), “to set in order” (epi “upon,” dia, “through,

intensive,” and orthos, “straight”), is used in Titus 1:5, in the sense of setting right again what was defective, a commission to Titus, not to add to what the apostle himself had done, but to restore what had fallen into disorder since the apostle had labored in Crete;

this is suggested by the epi.!

C. Adverb.

kathexes (καθεξης, 2517) is translated “in order” in Luke 1:3; Acts 11:4, rv (kjv,

“by order); Acts 18:23. See afterward, No. 3.

Note: In 2 Cor. 11:32, RV, the phrase “in order to” (as with the kjv, “desirous to”)

represents nothing in the original: the infinitive mood of the verb pia o expresses the purpose, viz., “to take.”

ORDERLY

kosmios (κόσμιος, 2887), an adjective signifying “decent, modest, orderly” (akin to

kosmos, “order, adornment”), is translated “modest” in 1 Tim. 2:9; “orderly” in 3:2, RV (kjv, “of good behavior”). See modest.!

Note: For stoicheo, in Acts 21:24, “thou walkest orderly,” see walk. ORDINANCE

1.    dikaioma (δικαίωμα, 1345): see justification, No. 2.

2.    diatage (διαταγη, 1296) is translated “ordinances,” in Rom. 13:2. See disposition.

3.    dogma (δόγμα, 1378) is translated “ordinances” in Eph. 2:15 and Col. 2:14. See DECREE.

4.    ktisis (κτίσις, 2937), “a creation, creature,” is translated “ordinance” in 1 Pet. 2:13. See create, B, No. 1. NOTE: In 1 Cor. 11:2, kjv,paradosis, “a tradition” (marg., and rv, “traditions”), is translated “ordinances.” See tradition.

B. verb.

dogmatizo (δογματίζω, 1379), akin to A, No. 3, “to decree,” signifies, in the middle voice, “to subject oneself to an ordinance,” Col. 2:20.! In the Sept., Esth. 3:9; in some texts, Dan. 2:13, 15.!

other

1.    allos (αλλος, 243) indicates numeral distinction of objects of similar character, and is used (a) absolutely, e.g., Matt. 20:3 (plural); (b) attached to a noun, e.g., Matt. 21:36;

(c) with the article, e.g., Matt. 5:39; 1 Cor. 14:29 (plural, rv); in Matt. 13:5; Luke 9:19; John 9:9, e.g., rv, “others” (kjv, “some”); in Matt. 25:20, rv, “other” (kjv, “beside them ... more”). See anothermore, B, Note (1), some.

2.    heteros (ετερος, 2087) indicates either numerical distinction, e.g., Luke 4:43; 5:7; or generic distinction, different in character, etc., e.g., Luke 9:29, “(the fashion of His countenance) was altered,” lit., “became other”; 23:32, “two others, (malefactors),” rv, where the plural serves to make the necessary distinction between them and Christ; Acts 2:4; 19:39 (“other matters”); 1 Cor. 14:21, kjv, “other” (rv, “strange”); 2 Cor. 11:4 (2nd

and 3rd parts, RV, “different”; in the 1st clause, allos, “another”). For the distinction between this and No. 1, see under another.

3.    loipos (λοιποί, 3062**) signifies “remaining, the rest.” It is translated “other,” or “others,” e.g., in Matt. 25:11: Mark 4:19; Luke 18:9; 24:10 (in v. 9, “the rest”); but in Luke 8:10; Acts 28:9; Rom. 1:13; 1 Cor. 9:5; Eph. 2:3; 1 Thess. 4:13; 5:6; 1 Tim. 5:20, e.g., the RV renders this word “the rest” (kjv, “other” or “others”); in Eph. 4:17, some

mss. have loipa, neuter plural, kjv, “other (Gentiles)”; see the rv See remnantrest (the).

4.    allotrios (άλλότριος, 245), “belonging to another, not one’s own,” is translated “other men’s” in 2 Cor. 10:15; 1 Tim. 5:22; in Heb. 9:25, RV, “not his own” (kjv, “of others”). See alienman’S, Note (1), strangestranger.

5.    allelon (άλληλων, 240), in Rom. 1:12, used in the dative case, is translated in the rv “(each of us by the) other’s” (kjv, “mutual”); the accusative is translated “other” in Phil. 2:3. See mutual and one another.

6.    heis (εις, 1520), “one,” is sometimes translated “other” when expressing the second of a pair, e.g., Matt. 24:40, kjv (rv, “one”), See one, A (4).

7.    ekeinos (έκεινος, 1565), signifying “that one,” implying remoteness as compared with houtos, “this,” is translated “the other,” e.g., in Matt. 23:23; Luke 11:42; 18:14.

Notes: (1) In Acts 26:22, kjvouden ektos, lit., “nothing besides” is translated “none other things” (RV, “nothing but”). (2) The plural of the definite article is translated “others” in Acts 17:32; in Jude 23, kjv, “others” (RV, “some”). (3) In Luke 24:1, the

plural of tis, “a certain one,” is found in some mss., and translated “certain others” in the KJV.

For OTHER SIDE and OTHER WAY see side and way OTHERWISE

1.    allos (άλλος, 243) is used, in its neuter form, allo, in Gal. 5:10, lit., “another thing,” with the meaning “otherwise.” See other, No. 1.

2.    allos (άλλως, 247), the adverb corresponding to No. 1, is translated “otherwise” in 1 Tim. 5:25; the contrast is not with works that are not good (No. 3 would signify that), but with good works which are not evident.!

3.    heteros (έτέρως, 2088) is used in Phil. 3:15, “otherwise (minded),” i.e., “differently minded.”! Contrast No. 2, and for the corresponding difference between the adjectives allos and heteros, see another.

4.    epei (έπεί, 1893), when used of time, means “since” or “when”; used of cause, it means “since, because”; used elliptically it means “otherwise” or “else”; “otherwise” in Rom. 11:6 (the 2nd part of the v. is absent from the most authentic mss.); v. 22; in Heb. 9:17, kjv, “otherwise (it is of no strength at all),” RV, “for (doth it ever avail?).” See ELSE.

Note: The phrase ei, “if,” de, “but,” mege, “not indeed,” i.e., “but if not indeed,” is translated “otherwise” in the kjv of Matt. 6:1; Luke 5:36 (RV, “else,” in each place); in 2 Cor. 11:16, kjv, “if otherwise” (rv, “but if ye do”). See also teach.

For the pronoun OUGHT (kjvsee aught OUGHT (Verb)

1.    dei (δει, 1163) denotes “it is necessary,” “one must”; in Luke 24:26, kjv, “ought” (rv “behoved it”); the neuter of the present participle, used as a noun, is translated “things which they ought (not)” in 1 Tim. 5:13; in Acts 19:36, “ye ought” (see need). See must, No. 1.

2.    opheilo (οφείλω, 3784), “to owe,” is translated “ought,” with various personal pronouns, in John 13:14; 19:7; Acts 17:29; Rom. 15:1; Heb. 5:3, kjv (rv, “he is bound”); 5:12; 1 John 3:16; 4:11; 3 John 8; with other subjects in 1 Cor. 11:7, 10; 2 Cor. 12:14; Eph. 5:28; 1 John 2:6. See behoveowe, etc.

3.    chre (χρ), 5534), an impersonal verb (akin to chraomai, “to use”), occurs in Jas. 3:10, “(these things) ought (not so to be),” lit., “it is not befitting, these things so to be.”! OUR, OURS

Notes: (1) This usually translates hemon, the genitive of hemeis, “we,” lit., “of us,” e.g., Matt. 6:9, 11-12. It is translated “ours,” e.g., in Mark 12:7; Luke 20:14; 1 Cor. 1:2; 2 Cor. 1:14. (2) In 1 John 4:17, the phrase meta hemon, rendered “our (love)” in the kjv, is accurately translated in the RV “(herein is love made perfect) with us,” i.e., divine love in

Christ finds its expression in “our” manifestation of it to others. (3) In Luke 17:5, “increase our faith” is, lit., “add faith to us.” (4) In Luke 24:22, “of our company” is, lit.,

“from among us.” (S) Hemeteros, a possessive pronoun, more emphatic than hemeis, is

used in Luke 16:12, in the best mss. (some have humeteros, “your own”); Acts 2:11;

24:6, in some mss.; 26:5; 2 Tim. 4:15; Titus 3:14, “ours”; 1 John 1:3; 2:2, “ours.” (6) In Luke 23:41, “of our deeds,” is, lit., “of what things we practiced.” (7) In 1 Cor. 9:10, “for our sake,” rv (twice), is, lit., “on account of us.”

OUR OWN

1.    heauton (έαυτου, 1438) is sometimes used as a reflexive pronoun of the 1st person plural, signifying “our own selves,” translated “our own” in 1 Thess. 2:8, lit., “(the souls) of ourselves.”

2.    idios (ίδιος, 2398), “one’s own,” signifies “our own” in Acts 3:12; 1 Cor. 4:12; in Acts 2:8, with hemon, forming a strong possessive, lit., “each in his own language of us.” OURSELVES

Notes: (1) This translates (a) autoi, the plural of autos, “self,” used emphatically either alone, e.g., John 4:42; Rom. 8:23 (1st part); 2 Cor. 1:4 (last part); 1:9, RV, “we ourselves” (1st part); or joined with the plural pronouns, e.g., hemeis, “we,” Rom. 8:23 (2nd part); (b) the plural hemeis alone, e.g., Titus 3:3; in 2 Cor. 4:7, rvex hemon, is

translated “from ourselves” (kjv, “of us”); (c) heauton, governed by the preposition apo“from,” e.g., 2 Cor. 3:5 (1st part), lit., “from ourselves” (“of ourselves,” in the text); (d) heautis, the dative case of (c), e.g., Rom. 15:1; governed by en, “in,” 2 Cor. 1:9 (1st part); by epi, “on” (2nd part). (e) heautous, the accusative case, e.g., Acts 23:14; 2 Cor. 3:1; 4:2, 5. (2) In Acts 6:4, kjv,proskartereo, “to continue steadfastly” (rv), is translated

“give ourselves continually.” (3) In 2 Cor. 10:12, kjvenkrino, “to number” (rv), is translated “to make ourselves of the number.”

OUT, OUT OF

Notes: (1) The preposition ek (or ex), which frequently signifies “out of’ or “from the midst of,” has a variety of meanings, among which is “from,” as virtually equivalent to apo, “away from,” e.g., 2 Cor. 1:10, “who delivered us out of so great a death, and will

deliver”; since death was not actually experienced, but was impending, ek here does not signify “out of the midst of” In Acts 12:7 it is used in the statement “his chains fell off from his hands.” In Matt. 17:9 it is used of descending from a mountain, not “out of”;

“we are not to suppose that they had been in a cave” (Dr. A. T. Robertson, Gram, of the

Greek NT). In 1 Thess. 1:10, “even Jesus, which delivereth us from the wrath to come,”

rv, the question whether ek here means “out of the midst of” or “away from,” is to be determined by some statement of Scripture where the subject is specifically mentioned; this is provided, e.g., in 5:9, the context of which makes clear that believers are to be delivered from (not “out of”) the divine wrath to be executed on the nations at the end of

the present age. (2) For the phrase ek mesou, “out of the way,” see midstNote (1), (e). (3) In Luke 8:4, kjv, the phrase katapolin is translated “out of every city” (rv, “of every city,” to be taken in connection with “they”). (4) Ektos, “outside of,” is translated “out of” in 2 Cor. 12:2; in 12:3 the best mss. have choris, “apart from,” rv (kjvektos, “out of’). (4) For other prepositions, and adverbs, see f p. 1.

OUTER

exoteros (έξώτερος, 1857), the comparative degree of exo, “without,” is used of the “outer” darkness, Matt. 8:12; 22:13; 25:30.!

OUTGO

proerchomai (προέρχομαι, 4281), “to go forward, go in advance, outgo,” is used of time in Mark 6:33, “outwent,” of the people who in their eagerness reached a spot earlier than Christ and His disciples. See GO, No. 17.

OUTRUN

protrecho (προτρέχω, 4390), primarily, “to run forward” (pro, “forward” or “before,”

trecho, “to run”), is used with tachion, “more quickly,” in John 20:4, “outran,” rv (kjv, “did outrun”), lit., “ran forward more quickly”; in Luke 19:4, “he ran on before,” RV (kjv, “ran before”). See run.! In the Sept., 1 Sam. 8:11; in some texts, Job 41:13, “destruction runneth before him,” in the Eng. versions, v. 22.!

OUTSIDE

1.    exothen (έξωθεν, 1855), an adverb formed from exo, “without,” properly signifies “from without,” Mark 7:18 (in v. 15 it is used as a preposition); with the article it is equivalent to a noun, “the outside,” Matt. 23:25 (for v. 27, see outward, No. 2); Luke 11:39; in v. 40, rv, “the outside” (kjv, “that which is without”). See outward,

OUTWARDLYWITHOUT.

2.    ektos (έκτός, 1622) is once used with the article, “the outside,” Matt. 23:26. See except, No. 1.

OUTWARD, OUTWARDLY

1.    exo (έξω, 1854), “without,” is used metaphorically of the physical frame, “the outward man,” 2 Cor. 4:16. See without.

2.    exothen (έξωθεν, 1855) is translated “outward” in Matt. 23:27 (rv, “outwardly”); it is used with the article, adjectivally, in 1 Pet. 3:3, of “outward” adorning. See outside, No. 1.

Notes: (1) The phrase en to phanero, lit., “in the open” (“manifest”), is rendered “outwardly” in Rom. 2:28. (2) For “with outward show,” kjv, marg., Luke 17:20, see observation. (3) For the kjv, of 2 Cor. 10:7, “outward appearance,” see face, No. 1. OVEN

klibanos (κλίβανος, 2823) is mentioned in Matt. 6:30 and Luke 12:28. The form of “oven” commonly in use in the east indicates the kind in use as mentioned in Scripture. A hole is sunk in the ground about 3 feet deep and somewhat less in diameter. The walls are

plastered with cement. A fire is kindled inside, the fuel being grass, or dry twigs, which heat the oven rapidly and blacken it with smoke and soot (see Lam. 5:10). When sufficiently heated the surface is wiped, and the dough is molded into broad thin loaves, placed one at a time on the wall of the “oven” to fit its concave inner circle. The baking takes a few seconds. Such ovens are usually outside the home, and often the same “oven” serves for several families (Lev. 26:26). An “oven” of this sort is doubtless referred to in

Ex. 8:3 (see Hastings, Bib. Dic.).!

For OVER, OVER AGAINST see Note f, p. 1

OVER (to be, to have)

1.    proistemi (προΐστημι, 4291), lit., “to stand before,” hence “to lead, to direct, attend to,” is translated “rule,” with reference to the family, in 1 Tim. 3:4-5, 12; with reference to the church, in Rom. 12:8; 1 Thess. 5:12, “are over;” 1 Tim. 5:17, In Titus 3:8, 14, it signifies “to maintain.” See maintain.!

2.    pleonazo (πλεονάζω, 4121), used intransitively, signifies “to abound, to superabound”; in 2 Cor. 8:15 it is med with the negative ou, “had nothing over,” lit., “had not more” (pleon, the comparative degree of polus, “much”).

For OVERBOARD, Acts 27:18, rv, see freight, and, in 27:43, rv, see CAST, No. 11.

OVERCHARGE

1.    bareo (βαρέω, 916), or baruno, is rendered “overcharged” in Luke 21:34. See burden, B, No. 1.

2.    epibareo (έπιβαρέω, 1912) is rendered “overcharge” in 2 Cor. 2:5, kjv. See burden, B, No. 2, and press.

OVERCOME

1.    nikao (νικάω, 3528), is used (a) of God, Rom. 3:4 (a law term), rv, “mightest prevail”; (b) of Christ, John 16:33; Rev. 3:21; 5:5; 17:14; (c) of His followers, Rom.

12:21 (2nd part); 1 John 2:13-14; 4:4; 5:4-5; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; 12:11;

15:2; 21:7; (d) of faith, 1 John 5:4; (e) of evil (passive voice), Rom. 12:21; (f) of predicted human potentates, Rev. 6:2; 11:7; 13:7.!

2.    hettaomai (ήττάω, 2274), “to be made inferior, be enslaved,” is rendered “is (are) overcome,” in 2 Pet. 2:19-20. See inferior.

3.    katakurieuo (κατακυριεύω, 2634) is translated “overcome” in Acts 19:16; see master, B.

overflow, overflowing

A. Verbs.

1. huperperisseuo (ύπερπερισσεύω, 5248), “to abound more exceedingly,” Rom.

5:20, is med in the middle voice in 2 Cor. 7:4, RV, “I overflow (with joy),” kjv, “I am exceeding (joyful).” See abundance, B, No. 2.

2. katakluzo (κατακλύζω, 2626), “to inundate, deluge” (kata, “down,” kluzo, “to wash” or “dash over,” said, e.g., of the sea), is used in the passive voice in 2 Pet. 3:6, of the Flood.!

B. Noun.

perisseia (περισσεία, 4050) is translated “overflowing” in Jas. 1:21, rv. See ABUNDANCE, A, No. 2.

OVERLAY

perikalupto (περικαλύπτω, 4028) denotes “to cover around, cover up or over”; it is translated “overlaid” in Heb. 9:4. See blindfoldcover.

OVERLOOK

hupereidon (ύπερείδω, 5237), “to overlook” (an aorist form), is med in Acts 17:30, RV (kjv, “winked at”), i.e., God bore with them without interposing by way of punishment, though the debasing tendencies of idolatry necessarily developed themselves.!

OVERMUCH

perissoteros (περισσότερος, 4055), the comparative degree of perissos, “abundant,” is translated “overmuch” in 2 Cor. 2:7. See abundance, C, No. 2.

Notes: (1) In 2 Cor. 10:14, rv, the verb huperekteino, “to stretch out over,” is translated “we stretch (not ourselves) overmuch” (kjv, “... beyond our measure”). See stretch.! (2) In 2 Cor. 12:7 (twice), rvhuperairo, in the middle voice, “to uplift

oneself,” is translated “I should (not) be exalted overmuch,” kjv, “... above measure.” See exalt.

OVERRIPE

xeraino (ξήραίνω, 3583) denotes “to dry up, wither,” translated in Rev. 14:15, “overripe,” RV (kjv, “ripe”), said figuratively of the harvest of the earth, symbolizing the condition of the world, political, especially connected with Israel (Joel 3:9, 14), and religious, comprehensive of the whole scene of Christendom (Matt. 13:38). See dry.

For OVERSEER see bishop OVERSHADOW

1.    episkiazo (έπισκιάζω, 1982), “to throw a shadow upon” (epi, “over,” skia, “a shadow”), “to overshadow,” is used (a) of the bright cloud at the Transfiguration, Matt. 17:5; Mark 9:7; Luke 9:34; (b) metaphorically of the power of “the Most High” upon the Virgin Mary, Luke 1:35; (c) of the apostle Peter’s shadow upon the sick, Acts 5:15.!

2.    kataskiazo (κατασκιάζω, 2683), lit., “to shadow down,” is used of the “overshadowing” (rv) of the cherubim of glory above the mercy seat, Heb. 9:5 (kjv, “shadowing”).!

OVERSIGHT (exercise, take)

episkopeo (έπισκοπέω, 1983), lit., “to look upon” (epi, “upon,” skopeo, “to look at, contemplate”), is found in 1 Pet. 5:2 (some ancient authorities omit it), “exercising the oversight,” RV (kjv, “taking ...”); “exercising” is the right rendering; the word does not

imply the entrance upon such responsibility, but the fulfillment of it. It is not a matter of assuming a position, but of the discharge of the duties. The word is found elsewhere in

Heb. 12:15, “looking carefully,” rv. See look.! Cf. episkope in 1 Tim. 3:1 (see bishop,

No. 2).

overtake

1.    katalambano (καταλαμβάνω, 2638), “to lay hold of,” has the significance of “overtaking,” metaphorically, in John 12:35 (RV, “overtake,” kjv, “come upon”) and 1 Thess. 5:4. See apprehend, No. 1.

2.    prolambano (προλαμβάνω, 4301), “to anticipate” (pro, “before,” lambano, “to take”), is used of the act of Mary, in Mark 14:8 [see come, Note (2)]; of forestalling the less favored at a social meal, 1 Cor. 11:21; of being “overtaken” in any trespass, Gal. 6:1, where the meaning is not that of detecting a person in the act, but of his being caught by the trespass, through his being off his guard (see 5:21 and contrast the premeditated practice of evil in 5:26). The modern Greek version is “even if a man, through lack of circumspection, should fall into any sin.” See take.!

OVERTHROW (Noun and Verb)

A.    Noun.

katastrophe (καταστροφή, 2692), lit., “a turning down” (kata, “down,” strophe, “a turning”; Eng., “catastrophe”), is used (a) literally, 2 Pet. 2:6, (b) metaphorically, 2 Tim. 2:14 “subverting,” i.e., the “overthrowing” of faith.! Cf. kathairesis, “a pulling down,” 2 Cor. 10:4, 8; 13:10.!

B.    Verbs.

1.    katastrepho (καταστρέφω, 2690), akin to A, lit. and primarily, “to turn down” or “turn over,” as, e.g., the soil, denotes to “overturn, overthrow,” Matt. 21:12; Mark 11:15; in Acts 15:16, passive voice, “ruins,” lit., “the overthrown (things) of it” (some mss. have

kataskapto, “to dig down”). See ruin.!

2.    anastrepho (άναστρέφω, 390) is found in some mss. in John 2:15 (see No. 3). See abide, No. 8.

3.    anatrepo (άνατρέπω, 396), lit., “to turn up or over” (ana, “up,” trepo, “to turn”), “to upset,” is used (a) literally, in the most authentic mss., in John 2:15 (see No. 2); (b) metaphorically, in 2 Tim. 2:18, “overthrow (the faith of some);” in Titus 1:11, RV, “overthrow (whole homes),” kjv, “subvert ... ,” i.e., households. Moulton and Milligan

(Vocab.) give an apt illustration from a 2nd cent. papyrus, of the complete upsetting of a family by the riotous conduct of a member.!

4.    kataluo (καταλύω, 2647), lit., “to loosen down,” signifies “to overthrow” in Acts 5:38, RV, “it will be overthrown” (kjv, “it will come to nought”); Rom. 14:20, RV, “overthrow” (kjv, “destroy”). See destroy.

5.    katastronnumi (καταλαμβάνω, 2638), primarily, “to strew” or “spread over”

(kata, “down,” stronnumi, or stronnuo, “to spread”), then, “to overthrow,” has this meaning in 1 Cor. 10:5, “they were overthrown.”! In the Sept., Num. 14:16; Job 12:23.!

OWE

A.    Verbs.

1.    opheilo (οφείλώ, 3784), “to owe, to be a debtor” (in the passive voice, “to be owed, to be due”), is translated by the verb “to owe” in Matt. 18:28 (twice); Luke 7:41; 16:5, 7; Rom. 13:8; in 15:27, RV, “they (gentile converts) owe it” (kjv, “it is their duty”); Philem. 18. See behovedebtduedutyguiltyindebtedmustneedought.

2.    prosopheilo (προσοφείλώ, 4359), “to owe besides” (pros, “in addition,” and No.

1), is used in Philem. 19, “thou owest (to me even thine own self) besides,” i.e., “thou owest me already as much as Onesimus” debt, and in addition even thyself” (not “thou owest me much more”).

B.    Noun.

opheiletes (οφειλέτης, 3781), “a debtor” (akin to A, No. 1), is translated “which owed” in Matt. 18:24, lit., “a debtor (of ten thousand talents).” See debtor.

OWN (Adjective)

Notes: (1) Gnesios, primarily, “lawfully begotten,” and hence “true, genuine,” is translated “own” in the kjv of 1 Tim. 1:2 and Titus 1:4 (rv, “true”). See sinceritytrue. (2) In Acts 5:4, “was it not thine own?” is, lit., “did it not remain (meno) to thee?”

(3) In Jude 6 (1st part), kjvheauton, “of themselves,” “their own” (rv), is rendered “their”; in the 2nd part, RVidios, one’s own, is translated “their proper” (kjv, “their own”). (4) In Gal. 1:14, rvsunelikiotes, is rendered “of mine own age” (kjv, “my

equals”; marg., “equals in years”).! (5) For “its own” in 1 Tim. 2:6, RV, see due, A. (6) For association with other words see accordbusinesscompanyconceitscountry. OWNER

1.    kurios (κύριος, 2962), “one having power” (kuros) or “authority, a lord, master,” signifies “an owner” in Luke 19:33. See lordmastersir.

2. naukleros (ναύκληρος, 3490), “a ship owner” (naus, “a ship,” kleros, “a lot”), “a shipmaster,” occurs in Acts 27:11, “(the) owner of the ship.”!

OWNETH

Note: In Acts 21:11, “that owneth this girdle,” is lit., “whose is (esti) this girdle.”

OX

1.    bous (βους, 1016) denotes an “ox” or “a cow,” Luke 13:15; 14:5, 19; John 2:14-15; 1 Cor. 9:9 (twice); 1 Tim. 5:18.!

2. tauros (ταυρος, 5022), Latin taurus, is translated “oxen” in Matt. 22:4 and Acts 14:13; “bulls” in Heb. 9:13 and 10:4.!

 

P

PAIN (Noun and Verb)

A.    Nouns.

1.    ponos (πόνος, 4192) is translated “pain” in Rev. 16:10; 21:4; “pains” in 16:11. See LABOR.

2.    odin (ώδίν, 5604), “a birth pang, travail pain,” is rendered “travail,” metaphorically, in Matt. 24:8 and Mark 13:8, RV (kjv, “sorrows”); by way of comparison, in 1 Thess. 5:3; translated “pains (of death),” Acts 2:24 (rv, “pangs”). See

sorrowtravail.! Cf. odino, “to travail in birth.”

B.    Verb.

bosani o (βασανίζω, 928) primarily signifies “to rub on the touchstone, to put to the

test” (from basanos, “a touchstone,” a dark stone used in testing metals); hence, “to examine by torture,” and, in general, “to distress”; in Rev. 12:2, “in pain,” RV (kjv, “pained”), in connection with parturition. See torment. (In the Sept., 1 Sam. 5:3.!).

Note: For Rom. 8:22, “travaileth in pain together,” see travail.

For PAINFULNESS (2 Cor. 11:27, kjvsee travail PAIR

zeugos (ζευγος, 2201), “a yoke” (akin to zeugnumi, “to yoke”), is used (a) of beasts, Luke 14:19; (b) of a pair of anything; in Luke 2:24, of turtledoves. See yoke.!

Note: In Rev. 6:5, kjvzugos, a yoke (akin to zeugos), is translated “a pair of balances” (rv, “a balance”). See balanceyoke.

PALACE

1.    aule (αύλή, 833), “a court, dwelling, palace”: see court.

2.praitorion    (πραιτώριον, 4232) signified originally “a general’s (praetor’s) tent.” Then it was applied to “the council of army officers”; then to “the official residence of the governor of a province”; finally, to “the imperial bodyguard.” In the kjv the word appears only once, Mark 15:16, “the hall, called Praetorium” (rv, “within the court which is the Praetorium,” marg., “palace”); in the Greek of the NT it also occurs in Matt. 27:27, kjv, “the common hall,” marg., “the governor’s house”; RV, “palace,” see marg.; John 18:28 (twice), kjv, “the hall of judgment”; and “judgment hall,” marg., “Pilate’s house,” rv, “palace”; 18:33 and 19:9, kjv, “judgment hall,” rv, “palace,” see marg.; so in Acts 23:35; in Phil. 1:13, kjv, “in all the palace,” marg., “Caesar’s court,” RV, “throughout the whole praetorian guard,” marg., “in the whole Praetorium.”

“In the Gospels the term denotes the official residence in jerusalem of the Roman governor, and the various translations of it in our versions arose from a desire either to indicate the special purpose for which that residence was used on the occasion in question, or to explain what particular building was intended. But whatever building the governor occupied was the Praetorium. It is most probable that in Jerusalem he resided in

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

the well-known palace of Herod.. Pilate’s residence has been identified with the castle of Antonia, which was occupied by the regular garrison. The probability is that it was the same as Herod’s palace. Herod’s palace in Caesarea was used as the Praetorium there, and the expression in Acts 23:35, marg., ‘Herod’s praetorium,’ is abbreviated from ‘the

praetorium of Herod’s palace.’” (Hastings Bib. Dic.).

In Phil. 1:13, marg., “the whole Praetorium” has been variously explained. It has been spoken of as “the palace,” in connection with 4:22, where allusion is made to believers who belong to Caesar’s household. Others have understood it of the barracks of the “praetorian” guard, but Lightfoot shows that this use of the word cannot be established, neither can it be regarded as referring to the barracks of the “palace” guard. The phrase “and to all the rest” in 1:13 indicates that persons are meant. Mommsen, followed by

Ramsay (St. Paul the Traveller, p. 357) regards it as improbable that the apostle was committed to the “praetorian” guard and holds the view that Julius the centurion, who brought Paul to Rome, belonged to a corps drafted from legions in the provinces, whose duty it was to supervise the corn supply and perform police service, and that Julius probably delivered his prisoners to the commander of his corps. Eventually Paul’s case came before the praetorian council, which is the “praetorium” alluded to by the apostle, and the phrase “to all the rest” refers to the audience of the trial.!

Note: Some scholars, believing that this epistle was written during an Ephesian imprisonment, take the “Praetorium” here to be the residence in Ephesus of the proconsul of the province of Asia, and “Caesar’s household” to be the local imperial civil service (Deissmann etc.).

PALE

chloros (χλωρός, 5515), “pale green,” is translated “pale” (of a horse) in Rev. 6:8, symbolizing death. See green.

PALM (of the hand)

Note: For rhapizo, “to strike with a rod or with the palm of the hand,” Matt. 26:67

(cf. 5:39), see smite.! For rhapisma, “a blow,” with didomi, “to give,” translated “did strike (and, struck) ... with the palm of his hand” (kjv, in Mark 14:65; John 18:22), see BLOW.

PALM (palm tree)

phoinix (φοϊνιξ, 5404) denotes “the date palm”; it is used of “palm” trees in John 12:13, from which branches were taken; of the branches themselves in Rev. 7:9.! The “palm” gave its name to Phoenicia and to Phoenix in Crete, Acts 27:12, RV. Jericho was the city of “palm trees,” Deut. 34:3; Judg. 1:16; 3:13; 2 Chron. 28:15. They were plentiful there in the time of Christ.

PALSY (sick of)

A. Adjective.

paralutikos (παραλυτικός, 3885), “paralytic, sick of the palsy,” is found in Matt. 4:24 (RV, “palsied”); 8:6; 9:2 (twice), 6; Mark 2:3, 4, 5, 9, 10; in some mss. Luke 5:24 (see B).!

B. Verb

paraluo (παραλύώ, 3886), lit., “to loose from the side,” hence, “to set free,” is used in the passive voice of “being enfeebled by a paralytic stroke, palsied,” Luke 5:18, rv, “palsied” (kjv, “taken with a palsy”); 5:24 (ditto), in the best mss.; Acts 8:7 (ditto); 9:33, rv, “he was palsied” (kjv, “was sick of the palsy”); Heb. 12:12, rv, “palsied (knees),” kjv, “feeble.” See feeble.!

For PANGS, Acts 2:24, rvsee pain

For PAPS see breast

PAPER

chartes (χάρτης, 5489), “a sheet of paper made of strips of papyrus” (whence Eng., “paper”), Eng., “chart,” “charter,” etc.; the word is used in 2 John 12.! The papyrus reed grew in ancient times in great profusion in the Nile and was used as a material for writing. From Egypt its use spread to other countries and it was the universal material for writing in general in Greece and Italy during the most flourishing periods of their literature.

The pith of the stem of the plant was cut into thin strips, placed side by side to form a sheath. Another layer was laid upon this at right angles to it. The two layers were united by moisture and pressure and frequently with the addition of glue. The sheets, after being dried and polished, were ready for use. Normally, the writing is on that side of the papyrus on which the fibers lie horizontally, parallel to the length of the roll, but where the material was scarce the writer used the other side also (cf. Rev. 5:1). Papyrus continued to be used until the seventh cent., A.D., when the conquest of Egypt by the Arabs led to the disuse of the material for literary purposes and the use of vellum till the 12th century.

PARABLE

1.    parabole (παραβολή, 3850) lit. denotes “a placing beside” (akin to paraballo, “to throw” or “lay beside, to compare”). It signifies “a placing of one thing beside another” with a view to comparison (some consider that the thought of comparison is not necessarily contained in the word). In the NT it is found outside the gospels, only in Heb. 9:9 and 11:19. It is generally used of a somewhat lengthy utterance or narrative drawn from nature or human circumstances, the object of which is to set forth a spiritual lesson, e.g., those in Matt. 13 and Synoptic parallels; sometimes it is used of a short saying or proverb, e.g., Matt. 15:15; Mark 3:23; 7:17; Luke 4:23; 5:36; 6:39. It is the lesson that is of value; the hearer must catch the analogy if he is to be instructed (this is true also of a proverb). Such a narrative or saying, dealing with earthly things with a spiritual meaning, is distinct from a fable, which attributes to things what does not belong to them in nature.

Christ’s “parables” most frequently convey truths connected with the subject of the kingdom of God. His withholding the meaning from His hearers as He did from the multitudes, Matt. 13:34, was a divine judgment upon the unworthy.

Two dangers are to be avoided in seeking to interpret the “parables” in Scripture, that of ignoring the important features, and that of trying to make all the details mean something.

2.    paroimia (παροιμία, 3942) denotes “a wayside saying” (from paroimos, “by the way”), “a byword,” “maxim,” or “problem,” 2 Pet. 2:22. The word is sometimes spoken

of as a “parable,” John 10:6, i.e., a figurative discourse (rv marg., “proverb”); see also 16:25, 29, where the word is rendered “proverbs” (marg. “parables”) and “proverb.”! PARADISE

paradeisos (παράδεισος, 3857) is an oriental word, first used by the historian Xenophon, denoting “the parks of Persian kings and nobles.” It is of Persian origin (Old Pers. pairidaeza, akin to Gk. peri, “around,” and teichos, “a wall”) whence it passed into Greek. See the Sept., e.g., in Neh. 2:8; Eccl. 2:5; Song of Sol. 4:13. The Sept. translators used it of the garden of Eden, Gen. 2:8, and in other respects, e.g., Num. 24:6; Isa. 1:30; Jer. 29:5; Ezek. 31:8-9.

In Luke 23:43, the promise of the Lord to the repentant robber was fulfilled the same day; Christ, at His death, having committed His spirit to the Father, went in spirit immediately into Heaven itself, the dwelling place of God (the Lord’s mention of the place as “paradise” must have been a great comfort to the malefactor; to the oriental mind it expressed the sum total of blessedness). Thither the apostle Paul was caught up, 2 Cor. 12:4, spoken of as “the third heaven” (v. 3 does not introduce a different vision), beyond the heavens of the natural creation (see Heb. 4:14, rv, with reference to the Ascension). The same region is mentioned in Rev. 2:7, where the “tree of life,” the figurative antitype of that in Eden, held out to the overcomer, is spoken of as being in “the Paradise of God” (rv), marg., “garden,” as in Gen. 2:8.!

For PARCEL see ground, No. 4 PARCHMENT

membrana (μεμβράνα, 3200) is a Latin word, properly an adjective, from membrum“a limb,” but denoting “skin, parchment.” The Eng. word “parchment” is a form of pergamena, an adjective signifying “of Pergamum,” the city in Asia Minor where

“parchment” was either invented or brought into use. The word membrana is found in 2 Tim. 4:13, where Timothy is asked to bring to the apostle “the books, especially the parchments.” The writing material was prepared from the skin of the sheep or goat. The skins were first soaked in lime for the purpose of removing the hair, and then shaved, washed, dried, stretched and ground or smoothed with fine chalk or lime and pumice stone. The finest kind is called “vellum,” and is made from the skins of calves or kids.! PARENTS

1.    goneus (γονεύς, 1118), “a begetter, a father” (akin to ginomai, “to come into being, become”), is used in the plural in the NT, Matt. 10:21; Mark 13:12; six times in Luke (in Luke 2:43, RV, “His parents,” kjv, “Joseph and His mother”); six in John; elsewhere, Rom. 1:30; 2 Cor. 12:14 (twice); Eph. 6:1; Col. 3:20; 2 Tim. 3:2.!

2.    progonos (πρόγονος, 4269), an adjective signifying “born before” (pro, before, and

ginomai, see No. 1), is used as a noun, in the plural, (a) of ancestors, “forefathers,” 2 Tim. 1:3; (b) of living “parents”, 1 Tim. 5:4. See forefather.!

3.    pater (πατ)ρ, 3962), “a father,” is used in Heb. 11:23, in the plural, of both father and mother, the “parents” of Moses. See father.

PART (Noun, a portion; Verb, to give or divide, partake)

A. Nouns.

1.    meros (μέρος, 3313) denotes (a) “a part, portion,” of the whole, e.g., John 13:8; Rev. 20:6; 22:19; hence, “a lot” or “destiny,” e.g., Rev. 21:8; in Matt. 24:51 and Luke 12:46, “portion”; (b) “a part” as opposite to the whole, e.g., Luke 11:36; John 19:23;

21:6, “side”; Acts 5:2; 23:6; Eph. 4:16; Rev. 16:19; a party, Acts 23:9; the divisions of a province, e.g., Matt. 2:22; Acts 2:10; the regions belonging to a city, e.g., Matt. 15:21, rv, “parts” (kjv, “coasts”); 16:13 (ditto); Mark 8:10, kjv and rv, “parts”; “the lower parts of the earth,” Eph. 4:9; this phrase means the regions beneath the earth (see lower,

A, No. 1); (c) “a class,” or “category” (with en, in, “in respect of”), Col. 2:16; “in this respect,” 2 Cor. 3:10; 9:3, rv (kjv, “in this behalf”). See behalfcoastcraftpiece,

PORTIONRESPECT.

2.    meris (μερίς, 3310) denotes (a) “a part” or “portion,” Luke 10:42; Acts 8:21; 2 Cor. 6:15 (RV, “portion”); in Col. 1:12, “partakers,” lit., “unto the part of”; (b) “a district” or “division,” Acts 16:12, rv, “district” (kjv, “part”). See districtpartaker.!

3.    klima (κλίμα, 2824), primarily “an incline, slope” (Eng., “clime, climate”), is used of “a region,” Rom. 15:23, kjv, “parts” (RV, “regions”); 2 Cor. 11:10, kjv and RV, “regions”; Gal. 1:21 (ditto). See region.!

4.    eschatos (έσχατος, 2078), an adjective signifying “last, utmost, extreme,” is often used as a noun; in Acts 13:47, rv, “uttermost part” (kjv, “ends”). See endlast,

LOWESTUTTERMOST.

5.    topos (τόπος, 5117), “a place,” is translated “parts” in Acts 16:3, rv (kjv, “quarters”). See place, etc.

6.    The plural of the article, followed first by the particle men, “indeed,” and then by de, “but,” is translated “part ... and part” in Acts 14:4.

7.    peras (πέρας, 4009), “an end, boundary,” is translated “utmost parts” in the kjv of Matt. 12:42 and Luke 11:31. See end, A, No. 3.

Notes: (1) Meros is used with certain prepositions in adverbial phrases, (a) with anaused distributively, 1 Cor. 14:27, “in turn,” RVkjv, “by course”; (b) with kata“according to,” Heb. 9:5, RV, “severally” (kjv, “particularly”); (c) with apo, “from,” “in

part,” Rom. 11:25; 2 Cor. 1:14; 2:5 (see also measure); (d) with ek, “from,” 1 Cor.

13:9, 10, 12; in 1 Cor. 12:27, RV, “severally,” marg., “each in his part” (kjv, “in particular”). (2) In Mark 4:38 and Acts 27:41, kjv,prumna, “a stern”, is translated

“hinder part” (rv, “stern”). (3) In Acts 1:17, kjvkleros, “a lot,” is translated “part” (rv, “portion”; marg., “lot”), of that portion allotted to Judas in the ministry of the Twelve.

See inheritancelot. (4) In Acts 1:25, where the best mss. have topos, “a place,” rv,

“(to take) the place (in this ministry),” some texts have kleros, which the kjv translates

“part.” (5) In Mark 9:40, kjv, the preposition huper, “on behalf of,” is translated “on (our) part,” RV, “for (us).” (6) In 1 Pet. 4:14, kjv, “on (their) part,” “on (your) part,” represents the preposition kata, “according to,” followed by the personal pronouns; the

statements are not found in the most authentic mss. (7) In Acts 9:32, kjv, the phrase dia

panton, lit., “through all,” is rendered “throughout all quarters” (rv, “throughout all

parts”). (8) In 1 Cor. 12:23, the rv has “parts” for “members”; kjv and rv have “parts” in the end of the verse; see also v. 24. (9) In 2 Cor. 10:16, the RV translates the neuter plural of the article “the parts” (kjv, “the regions”). (10) For “inward part” see inward.

B. Verbs.

1.    merizo (μερίζω, 3307), “to divide, to distribute” (akin to A, No. 1), is translated “divided (kjv, gave) a ... part” in Heb. 7:2, rv. See deal.

2.    metecho (μετέχω, 3348), “to partake of, share in,” Heb. 2:14: see partake.

3.    paraginomai (παραγίνομαι, 3854), “to be beside, support” (para, “beside,” ginomai, “to become”), is rendered “took (my) part” in 2 Tim. 4:16 (kjv, “stood with”); some mss. have sunparaginomai. See come, No. 13, gopresent (to be).

Notes: (1) In Rev. 6:8, tetartos, “a fourth,” is rendered “the fourth part.” (2) See GREATERHINDERINWARDMORETENTHTHIRDUTMOSTUTTERMOST.

 

PART (Verb, to separate)

1.    diamerizo (διαμερίζω, 1266), “to part among, to distribute,” is translated by the verb “to part” (a) in the middle voice, with reference to the Lord’s garments, Matt. 27:35, 1st part (in some mss., 2nd part); Mark 15:24; Luke 23:34; John 19:24; (b) in the active voice, of “the proceeds of the sale of possessions and goods,” Acts 2:45; (c) in the passive voice in Acts 2:3, of the “parting asunder” (rv) of tongues like fire (kjv, “cloven”). See clovendivide, No. 7.

2. diistemi (διίστημι, 1339), “to set apart, separate” (dia, “apart,” histemi, “to cause to stand”), is used in the active voice in Luke 24:51, RV, “He parted (from them),” kjv,

“was parted.” See gospace.

3.    apospao (άποσπάω, 645), “to draw off’ or “tear away,” is used in the passive voice in Luke 22:41, RV, “He was parted” (kjv, “was withdrawn”), lit. “He was torn away,” indicating the reluctance with which Christ parted from the loving sympathy of the disciples. Moulton and Milligan suggest that the ordinary use of the verb does not encourage this stronger meaning, but since the simpler meaning is not found in the NT,

except in Acts 21:1, and since the idea of withdrawal is expressed in Matt. by anachoreo, Luke may have used apospao here in the stronger sense. See draw, A, No. 6.

4. chorizo (χωρίζω, 5563), in Philem. 15, rv, “parted”: see depart, No. 13.

5. apochorizo (άποχωρίζω, 673), “to part from,” Acts 15:39, rv; see depart, No. 14. PARTAKE, PARTAKER

A. Nouns.

1. koinonos (κοινωνός, 2844), an adjective, signifying “having in common” (koinos, “common”), is used as a noun, denoting “a companion, partner, partaker,” translated “partakers” in Matt. 23:30; 1 Cor. 10:18, kjv (see communion, B); 2 Cor. 1:7; Heb. 10:33, rv (see companion, No. 2); 2 Pet. 1:4; “partaker” in 1 Pet. 5:1. See partner.

2.    sunkoinonos (συγκοινωνός, 4791) denotes “partaking jointly with” (sun, and No.

1), Rom. 11:17, RV, “(didst become) partaker with them” (kjv, “partakest”); 1 Cor. 9:23, RV, “a joint partaker,” i.e., with the gospel, as cooperating in its activity; the kjv

misplaces the “with” by attaching it to the superfluous italicized pronoun “you”; Phil.

1:7, “partakers with (me of grace),” rv, and kjv marg.; not as kjv text, “partakers (of my grace)”; Rev. 1:9, “partaker with (you in the tribulation, etc.),” kjv, “companion.” See COMPANION.!

3.    metochos (μέτοχος, 3353): see fellow, No. 3, partner.

4.    summetochos (συμμέτοχος, 4830), “partaking together with” (sun, “with,” and No.

3), is used as a noun, a joint partaker, Eph. 3:6, rv, “fellow partakers” (kjv, “partakers”); in 5:7, rv and kjv, “partakers.”!

Notes: (1) For antilambano, “to partake of,” rendered “partakers” in 1 Tim. 6:2, kjv, see B, No. 4. (2) For the phrase “to be partakers,” Col. 1:12, see part, A, No. 2.

B. Verbs.

1.    koinoneo (κοινωνέω, 2841), “to have a share of, to share with, take part in” (akin to A, No. 1), is translated “to be partaker of’ in 1 Tim. 5:22; Heb. 2:14 (1st part), kjv,

“are partakers of,” RV, “are sharers in” (for the 2nd part see No. 3); 1 Pet. 4:13; 2 John

11, RV, “partaketh in” (kjv, “is partaker of’); in the passive voice in Rom. 15:27. See COMMUNICATEDISTRIBUTE.

2.    sunkoinoneo (συγκοινωνέω, 4790): see fellowship, B, No. 2.

3.    metecho (μετέχω, 3348), “to partake of, share in” (meta, “with,” echo, “to have”), akin to A, No. 3, is translated “of partaking” in 1 Cor. 9:10, RV (kjv, “be partaker of’); “partake of’ in 9:12, RV (kjv, “be partakers of’); so in 10:17, 21: in v. 30 “partake”; in Heb. 2:14, the kjv “took part of’ is awkward; Christ “partook of’ flesh and blood, rv; cf. No. 1 in this verse; in Heb. 5:13, metaphorically, of receiving elementary spiritual teaching, RV, “partaketh of (milk),” kjv, “useth”; in Heb. 7:13, it is said of Christ (the antitype of Melchizedek) as “belonging to” (so RV) or “partaking of’ (RV marg.) another tribe than that of Levi (kjv, “pertaineth to”). See pertainuse.! See partnerNote.

4.    antilambano (άντιλαμβάνομαι, 482), “to take hold of, to lay hold of’ something before one, has the meaning “to partake of’ in 1 Tim. 6:2, RV, “partake of,” marg., “lay hold of,” kjv, “are ... partakers of’ (anti, “in return for,” lambano, “to take or receive”); the benefit mentioned as “partaken” of by the masters would seem to be the improved quality of the service rendered; the benefit of redemption is not in view here. See help.

5.    metalambano (μεταλαμβάνω, 3335), “to have, or get, a share of,” is translated “to be partaker (or partakers) of” in 2 Tim. 2:6 and Heb. 12:10. See eathavereceiveTAKE.

6.    summerizo (συμμερίζομαι, 4829), primarily, “to distribute in shares” (sun, “with,”

meros, “a part”), in the middle voice, “to have a share in,” is used in 1 Cor. 9:13, kjv,

“are partakers with (the altar),” rv, “have their portion with,” i.e., they feed with others on that which, having been sacrificed, has been placed upon an altar; so the believer feeds upon Christ (who is the altar in Heb. 13:10).!

 

PARTIAL, PARTIALITY

A.    Verb.

diakrino (διακρίνω, 1252), “to separate, distinguish, discern, judge, decide” (dia,

“asunder,” krino, “to judge”), also came to mean “to be divided in one’s mind, to hesitate, doubt,” and had this significance in Hellenistic Greek (though not so found in the Sept.). For the kjv, “are ye (not) partial” in Jas. 2:4, see divide, No. 4. “ ‘This meaning seems to have had its beginning in near proximity to Christianity.’ It arises very naturally out of the general sense of making distinctions” (Moulton and Milligan).

B.    Noun.

prosklisis (πρόσκλισις, 4346) denotes “inclination” (pros, “towards,” klino, “to

lean”); it is used with kata in 1 Tim. 5:21, lit., “according to partiality.”!

C. Adjective.

adiakritos ( διάκριτος, 87) primarily signifies “not to be parted” (a, negative, and an adjectival form akin to A), hence, “without uncertainty,” or “indecision,” Jas. 3:17, kjv, “without partiality” (marg. “wrangling”), RV, “without variance” (marg., “Or, doubtfulness Or, partiality”). See variance.! In the Sept., Prov. 25:1.!

For PARTICULAR and PARTICULARLY see everyNo. 3, severally Note: In Acts 21:19, for the kjv “particularly” the RV has “one by one,” translating the phrase. lit., “according to each one.”

For PARTING see highway PARTITION

phragmos (φραγμός, 5418), primarily “a fencing” in (akin to phrasso, “to fence in, stop, close”), is used metaphorically in Eph. 2:14, of “the middle wall of partition”; “the partition” is epexegetic of “the middle wall,” namely, the “partition” between Jew and Gentile. J. A. Robinson suggests that Paul had in mind the barrier between the outer and inner courts of the Temple, notices fixed to which warned Gentiles not to proceed further

on pain of death (see Josephus, Antiq. xv. 11. 5; B. J. v. 5. 2; vi. 2. 4; cf. Acts 21:29). See HEDGE.

 

PARTLY

Notes: (1) In the statement “I partly believe it,” 1 Cor. 11:18, “partly” represents the phrase “meros (part) ti (some),” used adverbially, i.e., “in some part,” “in some measure,” (2) In Heb. 10:33, “partly ... partly” is a translation of the antithetic phrases “touto men,” (“this indeed,”) and “touto de,” (“but this,”), i.e., “on the one hand ... and on the other hand.”

 

PARTNER

1.    koinonos (κοινωνός, 2844), an adjective, signifying “having in common” (koinos), is used as a noun, “partners” in Luke 5:10, “partner” in 2 Cor. 8:23; Philem. 17 (in spiritual life and business). See communion, B, companion, No. 2, partaker.

2.    metochos (μέτοχος, 3353), an adjective, signifying “having with, sharing,” is used as a noun, “partners” in Luke 5:7. See fellowpartaker.

Note: Koinonos stresses the fact of having something in common, metochos, “the fact of sharing”; the latter is less thorough in effect than the former.

PASS, COME TO PASS (see Notes below)

1.    parerchomai (παρέρχομαι, 3928), from para, “by,” erchomai, “to come” or “go,” denotes (I), literally, “to pass, pass by,” (a) of persons, Matt. 8:28; Mark 6:48; Luke 18:37; Acts 16:8; (b) of things, Matt. 26:39, 42; of time, Matt. 14:15; Mark 14:35; Acts 27:9, kjv, “past” (rv, “gone by”); 1 Pet. 4:3; (II), metaphorically, (a) “to pass away, to perish,” Matt. 5:18; 24:34, 35; Mark 13:30, 31; Luke 16:17; 21:32, 33; 2 Cor. 5:17; Jas. 1:10; 2 Pet. 3:10; (b) “to pass by, disregard, neglect, pass over,” Luke 11:42; 15:29, “transgressed.” For the meaning “to come forth or come,” see Luke 12:37; 17:7, RV (Acts 24:7 in some mss.). See come, No. 9.!

2.    dierchomai (διέρχομαι, 1330) denotes “to pass through or over,” (a) of persons, e.g., Matt. 12:43, rv, “passeth (kjv, walketh) through”; Mark 4:35, kjv, “pass (rv, go) over”; Luke 19:1, 4; Heb. 4:14, RV, “passed through” (kjv “into”); Christ “passed through” the created heavens to the throne of God; (b) of things, e.g., Matt. 19:24, “to go through”; Luke 2:35, “shall pierce through” (metaphorically of a sword). See come, No.

5.

3.    aperchomai (άπέρχομαι, 565), “to go away,” is rendered “to pass” in Rev. 9:12; 11:14; “passed away” in Rev. 21:4. See depart, No. 4.

4.    proerchomai (προέρχομαι, 4281), “to go forward,” is translated “passed on” in Acts 12:10. See GO.

5.    antiparerchomai (άντιπαρέρχομαι, 492), denotes “to pass by opposite to” (anti, “over against,” and No. 1), Luke 10:31, 32.!

6.    diabaino (διαβαίνώ, 1224), “to step across, cross over,” is translated “to pass” in Luke 16:26 (of “passing” across the fixed gulf: for the kjv in the 2nd part of the v., see No. 13); in Heb. 11:29, “passed through.” See come, No. 18.

7.    metabaino (μεταβαίνώ, 3327), “to pass over from one place to another” (meta, implying change), is translated “we have passed out of” (kjv, “from”) in 1 John 3:14, RV, as to the change from death to life. See remove, No. 1.

8.    anastrepho (άναστρέφώ, 390), lit., “to turn back” (ana, “back,” strepho, “to turn”), in the middle voice, “to conduct oneself, behave, live,” is translated “pass (the time)” in 1 Pet. 1:17. See abide, No. 8.

9.    parago (παράγώ, 3855), “to pass by, pass away,” in Matt. 9:9, rv, “passed by” (kjv, “forth”), is used in the middle voice in 1 John 2:8, RV, “is passing away” (kjv, “is past”), of the “passing” of spiritual darkness through the light of the gospel, and in v. 17 of the world. See depart, No. 2.

10.    paraporeuomai (παραπορεύομαι, 3899), primarily, “to go beside, accompany”

(para, “beside,” poreuomai, “to proceed”), denotes “to go past, pass by,” Matt. 27:39;

Mark 9:30, “passed through” (some mss. have poreuomai); 11:20; 15:29; in Mark 2:23, “going ... through.” See GO.!

11.    diaporeuomai (διαπορεύομαι, 1279), “to pass across, journey through,” is used in the middle voice, translated “pass by” in Luke 18:36, kjvrv, “going by.” See go.

12.    huperballo (ύπερβάλλω, 5235), in Eph. 3:19, “passeth”: see exceed, A, No. 1.

13.    huperecho (ύπερέχω, 5242), “passeth” in Phil. 4:7: see better (be), No. 4.

14.    diaperao (διαπεράω, 1276), “to pass over, cross over” (used in Luke 16:26, 2nd part: see No. 6): see cross.

15.    diodeuo (διοδεύω, 1353), “to travel through, or along” (dia, “through,” hodos “a way”), is translated “they had passed through” in Acts 17:1, lit., “having passed through”; in Luke 8:1, “He went about,” RV (kjv, “throughout”).!

16.    choreo (χωρέω, 5562), used intransitively, signifies “to make room, retire, pass”; in Matt. 15:17, rv, “passeth (into the belly),” kjv, “goeth.” See come, No. 24.

17.    katargeo (καταργέω, 2673) is translated “was passing away” in 2 Cor. 3:7 (kjv, “was to be done away”); “passeth away” in 3:11, rv (kjv, “is done away”). See abolish.

18.    paroichomai (παροίχομαι, 3944), “to have passed by, to be gone by,” is used in Acts 14:16, of past generations, kjv, “(in times) past,” RV, “(in the generations) gone by.”!

Notes: (1) Ginomai, “to become, take place,” is often translated “to come to pass”; frequently in the Synoptic Gospels and Acts (note the RV of Luke 24:21); elsewhere in John 13:19; 14:22, rv, “(what) is come to pass ...?” kjv, “(how) is it ...?”; 14:29 (twice); 1 Thess. 3:4; Rev. 1:1. (2) In Acts 2:17, 21; 3:23 and Rom. 9:26, the kjv translates the

future of eimi, “to be,” “it shall come to pass” (rv, “it shall be”). (3) In Acts 5:15, kjv,

erchomai, “to come,” is translated “passing by” (rv, “came by”). (4) For the kjv, “passing” in Acts 27:8, see coasting, C. (5) In Mark 6:35; kjv, “the time is far passed” (rv, “the day is.. far spent”) is, lit., “the hour is much (polus).” (6) For huperakmos in 1 Cor. 7:36, rv, “past the flower of her age,” see flower.

 

PASSING OVER

paresis (πάρεσις, 3929), primarily “a letting go, dismissal” (akin to pariemi, “to let alone, loosen”), denotes “a passing by” or “praetermission (of sin),” “a suspension of judgment,” or “withholding of punishment,” Rom. 3:25, RV, “passing over” (kjv, “remission”), with reference to sins committed previously to the propitiatory sacrifice of Christ, the “passing by” not being a matter of divine disregard but of forbearance.! PASSION

A.    Nouns.

1.    pathema (πάθημα, 3804), “a suffering” or “a passive emotion,” is translated “passions” in Rom. 7:5, RV, “(sinful) passions,” kjv, “motions,” and Gal. 5:24, rv; see affection, A, No. 3, afflict, B, No. 3.

2.    pathos (πάθος, 3806): see affection, A, No. 1.

B.    Verb.

pascho (πάσχω, 3958), “to suffer,” is used as a noun, in the aorist infinitive with the article, and translated “passion” in Acts 1:3, of the suffering of Christ at Calvary. See SUFFER.

C. Adjective.

homoiopathes (ομοιοπαθής, 3663), “of like feelings or affections” (homoios, “like,” and A, No. 2; Eng., “homeopathy”), is rendered “of like passions” in Acts 14:15 (RV marg., “nature”); in Jas. 5:17, RV, ditto (kjv, “subject to like passions”).!

PASSOVER

pascha (πάσχα, 3957), the Greek spelling o the Aramaic word for the Passover, from

the Hebrew pasach, “to pass over, to spare,” a feast instituted by God in commemoration of the deliverance of Israel from Egypt, and anticipatory of the expiatory sacrifice of Christ. The word signifies (I) “the Passover Feast,” e.g., Matt. 26:2; John 2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:39; 19:14; Acts 12:4; Heb. 11:28; (II), by metonymy, (a) “the Paschal Supper,” Matt. 26:18, 19; Mark 14:16; Luke 22:8, 13; (b) “the Paschal lamb,” e.g., Mark 14:12 (cf. Exod. 12:21); Luke 22:7; (c) “Christ Himself,” 1 Cor. 5:7.

PAST

A.    Verbs.

1.    ginomai (γίνομαι, 1096), “to become, come to pass,” is translated “was past” in Luke 9:36, kjv, and rv marg. (rv, “came”), of the voice of God the Father at the Transfiguration; “is past,” 2 Tim. 2:18.

2.    diaginomai (διαγίνομαι, 1230), dia, “through,” a stronger form than No. 1, used of time, denotes “to intervene, elapse, pass,” Mark 16:1, “was past”; Acts 25:13, rv, “were passed”; 27:9, “was spent.”!

3.    proginomai (προγίνομαι, 4266), “to happen before” (pro, before, and No. 1), is used in Rom. 3:25, kjv, “that are past” (RV, “done aforetime”), of sins committed in times previous to the atoning sacrifice of Christ (see passing over).!

Note: For the past tense of the verb “to pass,” see pass, e.g., Nos. 1 and 17.

B.    Particle.

pote (ποτέ, 4218), “once, formerly, sometime,” is translated “in time (or times) past,” in Rom. 11:30; Gal. 1:13;Ga 1:23, kjv (rv, “once”); Eph. 2:2, 11 (rv, “aforetime”); v. 3 (rv, “once”); Philem. 11 (rv, “aforetime”); 1 Pet. 2:10.

PASTOR

poimen (ποιμήν, 4166), “a shepherd, one who tends herds or flocks” (not merely one who feeds them), is used metaphorically of Christian “pastors,” Eph. 4:11. “Pastors” guide as well as feed the flock, cf. Acts 20:28, which with v. 17, indicates that this was the service committed to elders (overseers or bishops); so also in 1 Pet. 5:1, 2, “tend the flock ... exercising the oversight,” RV; this involves tender care and vigilant superintendence. See shepherd.

PASTURE

nome (νομή, 3542) denotes (a) “pasture, pasturage,” figuratively in John 10:9; (b) “grazing, feeding,” figuratively in 2 Tim. 2:17, of the doctrines of false teachers, lit., “their word will have feeding as a gangrene.” See eat.!

PATH

1.    tribos (τρίβος, 5147), “a beaten track” (akin to tribo, “to rub, wear down”), “a path,” is used in Matt. 3:3; Mark 1:3; Luke 3:4.!

2.    trochia (τροχιά, 5163), “the track of a wheel” (trochos, “a wheel”; trecho, “to run”) hence, “a track, path,” is used figuratively in Heb. 12:13.! In the Sept., Prov. 2:15; 4:11, 26, 27; 5:6, 21; in some texts, Ezek. 27:19.!

patience, patient, patiently

A.    Nouns.

1.    hupomone (ύπομον), 5281), lit., “an abiding under” (hupo, “under,” meno, “to abide”), is almost invariably rendered “patience.” “Patience, which grows only in trial, Jas. 1:3 may be passive, i.e., = “endurance,” as, (a) in trials, generally, Luke 21:19 (which is to be understood by Matt. 24:13), cf. Rom. 12:12; Jas. 1:12; (b) in trials incident to service in the gospel, 2 Cor. 6:4; 12:12; 2 Tim. 3:10; (c) under chastisement, which is trial viewed as coming from the hand of God our Father, Heb. 12:7; (d) under undeserved affliction, 1 Pet. 2:20; or active, i.e. = “persistence, perseverance,” as (e) in well doing, Rom. 2:7 (kjv, “patient continuance”); (f) in fruit bearing, Luke 8:15; (g) in running the appointed race, Heb. 12:1.

“Patience perfects Christian character, Jas. 1:4, and fellowship in the patience of Christ is therefore the condition upon which believers are to be admitted to reign with Him, 2 Tim. 2:12; Rev. 1:9. For this patience believers are ‘strengthened with all power,’ Col. 1:11, ‘through His Spirit in the inward man,’ Eph. 3:16.

“In 2 Thess. 3:5, the phrase ‘the patience of Christ,’ RV, is possible of three interpretations, (a) the patient waiting for Christ, so kjv paraphrases the words, (b) that they might be patient in their sufferings as Christ was in His, see Heb. 12:2, (c) that since Christ is ‘expecting till His enemies be made the footstool of His feet,’ Heb. 10:13, so they might be patient also in their hopes of His triumph and their deliverance. While a too rigid exegesis is to be avoided it may, perhaps, be permissible to paraphrase: ‘the Lord teach and enable you to love as God loves, and to be patient as Christ is patient.’”*

In Rev. 3:10, “the word of My patience” is the word which tells of Christ’s patience, and its effects in producing “patience” on the part of those who are His (see above on 2 Thess. 3:5).

2.    makrothumia (μακροθυμία, 3115), “longsuffering” (see B, No. 2), is rendered “patience” in Heb. 6:12; Jas. 5:10; see longsuffering.

B.    Verbs.

1.    hupomeno (ύπομένω, 5278), akin to A, No. 1, (a) used intransitively, means “to tarry behind, still abide,” Luke 2:43; Acts 17:14; (b) transitively, “to wait for,” Rom. 8:24 (in some mss.), “to bear patiently, endure,” translated “patient” (present participle) in Rom. 12:12; “ye take it patiently,” 1 Pet. 2:20 (twice). See also under A, No. 1.

2.    makrothumeo (μακροθυμέω, 3114), akin to A, No. 2, “to be long-tempered,” is translated “to have patience,” or “to be patient,” in Matt. 18:26, 29; 1 Thess. 5:14, kjv (RV, “be longsuffering”); Jas. 5:7 (1st part, “be patient”; 2nd part, RV, “being patient,”

kjv, “hath long patience”); in Heb. 6:15, rv, “having (kjv, after he had) patiently endured.” See longsuffering.

C. Adjectives.

Notes: (1) For epieikes, translated “patient” in 1 Tim. 3:3, kjv, see gentle. (2) For anexikakos, translated “patient” in 2 Tim. 2:24, kjv, see forbear.!

D. Adverb.

makrothumos (μακροθυμώς, 3116), akin to A, No. 2, and B, No. 2, denotes “patiently,” Acts 26:3.!

PATRIARCH

patriarches (πατριάρχής, 3966), from patria, “a family,” and archo, “to rule,” is found in Acts 2:29; 7:8, 9; Heb. 7:4.! In the Sept., 1 Chron. 24:31; 27:22; 2 Chron. 19:8; 23:20; 26:12.!

PATTERN

A. Nouns.

1.    tupos (τύπος, 5179) is translated “pattern” in Titus 2:7, kjv; Heb. 8:5 (kjv and RV). See ENSAMPLE.

2. hupotuposis (ύποτύπωσις, 5296) is translated “pattern” in 1 Tim. 1:16, kjv; 2 Tim. 1:13, rv. See ensampleform.!

3.    hupodeigma (ύπόδειγμα, 5262) is translated “patterns” in Heb. 9:23, kjv. See CoPY.

B. Adjective.

antitupos (άντίτυπον, 499) is translated “like in pattern” in Heb. 9:24, rv. See FIGURE, No. 2.

PAVEMENT

lithostrotos (λιθόστρωτος, 3038), an adjective, denoting “paved with stones” (lithos,

“a stone,” and stronnuo, “to spread”), especially of tessellated work, is used as a noun in John 19:13, of a place near the Praetorium in Jerusalem, called Gabbatha, a Greek transliteration of an Aramaic word.! In the Sept., 2 Chron. 7:3; Esth. 1:6; Song of Sol. 3:10.!

PAY (Verb), PAYMENT

1.    apodidomi (άποδίδωμι, 591), “to give back, to render what is due, to pay,” used of various obligations in this respect, is translated “to pay, to make payment,” in Matt. 5:26; 18:25 (twice), 26, 28, 29, 30, 34; 20:8, RV (kjv, “give”). See deliver.

2.    teleo (τελέω, 5055), “to bring to an end, complete, fulfill,” has the meaning “to pay” in Matt. 17:24 and Rom. 13:6. See accomplish.

Notes: (1) In Matt. 23:23, kjvapodekatoo, “to tithe,” is translated “ye pay tithe”

(rv, “ye tithe”). (2) In Heb. 7:9, dekatoo (passive voice), “to pay tithe,” is translated “hath paid tithes,” rv (perfect tense). See tithe.

PEACE, PEACEABLE, PEACEABLY

N. Noun.

eirene (ειρήνη, 1515) “occurs in each of the books of the NT, save 1 John and save in Acts 7:26 [‘(at) one again’] it is translated “peace” in the RV. It describes (a) harmonious relationships between men, Matt. 10:34; Rom. 14:19; (b) between nations, Luke 14:32; Acts 12:20; Rev. 6:4; (c) friendliness, Acts 15:33; 1 Cor. 16:11; Heb. 11:31; (d) freedom from molestation, Luke 11:21; 19:42; Acts 9:31 (RV, ‘peace,’ kjv, ‘rest’); 16:36; (e) order, in the State, Acts 24:2 (rv, ‘peace,’ kjv, ‘quietness’); in the churches, 1 Cor.

14:33; (f) the harmonized relationships between God and man, accomplished through the gospel, Acts 10:36; Eph. 2:17; (g) the sense of rest and contentment consequent thereon, Matt. 10:13; Mark 5:34; Luke 1:79; 2:29; John 14:27; Rom. 1:7; 3:17; 8:6; in certain passages this idea is not distinguishable from the last, Rom. 5:1.”*

“The God of peace” is a title used in Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23;

Heb. 13:20; cf. 1 Cor. 14:33; 2 Cor. 13:11. The corresponding Heb. word shalom primarily signifies “wholeness”: see its use in Josh. 8:31, “unhewn”; Ruth 2:12, “full”; Neh. 6:15, “finished”; Isa. 42:19, marg., “made perfect.” Hence there is a close

connection between the title in 1 Thess. 5:23 and the word holokleros, “entire,” in that

verse. In the Sept. shalom is often rendered by soteria, “salvation, e.g., Gen. 26:31;

41:16; hence the “peace-offering” is called the “salvation offering.” Cf. Luke 7:50; 8:48. In 2 Thess. 3:16, the title “the Lord of peace” is best understood as referring to the Lord Jesus. In Acts 7:26, “would have set them at one” is, lit., “was reconciling them (conative imperfect tense, expressing an earnest effort) into peace.”

B. Verbs.

1.    eireneuo (ειρηνεύώ, 1514), primarily, “to bring to peace, reconcile,” denotes in the NT, “to keep peace or to be at peace”: in Mark 9:50, rv, the Lord bids the disciples “be at peace” with one another, gently rebuking their ambitious desires; in Rom. 12:18 (RV, “be at peace,” kjv, “live peaceably”) the limitation “if it be possible, as much as in you lieth,” seems due to the phrase “with all men,” but is not intended to excuse any evasion of the obligation imposed by the command; in 2 Cor. 13:11 it is rendered “live in peace,” a general exhortation to believers; in 1 Thess. 5:13, “be at peace (among yourselves).”!

2. eirenopoieo (ειρηνοποιέώ, 1517), “to make peace” (eirene, and poieo, “to make”), is used in Col. 1:20.! In the Sept., Prov. 10:10.!

C. Adjective.

eirenikos (ειρηνικός, 1516), akin to A, denotes “peaceful.” It is used (a) of the fruit of righteousness, Heb. 12:11, “peaceable” (or “peaceful”) because it is produced in communion with God the Father, through His chastening; (b) of “the wisdom that is from above,” Jas. 3:17.!

Note: In 1 Tim. 2:2, kjv, hesuchios, “quiet,” is translated “peaceable” (rv, “quiet”). PEACE (hold one’s)

1. sigao (σιγάώ, 4601) signifies (a), used intransitively, “to be silent” (from sige, “silence”), translated “to hold one’s peace,” in Luke 9:36; 18:39; 20:26; Acts 12:17;

15:13 (in v. 12, “kept silence”; similarly rendered in 1 Cor. 14:28, 30, kjv, “hold his

peace,” 34); (b) used transitively, “to keep secret”; in the passive voice, “to be kept secret,” Rom. 16:25, rv, “hath been kept in silence.” See secret, silence.

2.    siopao (σιωπάω, 4623), “to be silent or still, to keep silence” (from siope, “silence”), is translated “to hold one’s peace,” in Matt. 20:31; 26:63; Mark 3:4; 9:34; 10:48; 14:61; Luke 19:40; Acts 18:9; in the Lord’s command to the sea, in Mark 4:39, it is translated “peace” (for the next word “be still” see No. 4); in Luke 1:20, RV, “thou shalt be silent” (kjv, “dumb”). See dumb, B.!

3.    hesuchazo (ήσυχάζω, 2270) signifies “to be still”; it is used of holding one’s “peace,” being silent, Luke 14:4; Acts 11:18; 21:14, “we ceased. See cease, A, No. 3,

QUIET.

4.    phimoo (φιμόω, 5392), “to muzzle,” is used metaphorically in the passive voice, in Mark 1:25 and Luke 4:35, “hold thy peace”; in Mark 4:39, “be still.” See muzzle. PEACEMAKER

eirenopoios (ειρηνοποιός, 1518), an adjective signifying peace making (eirene, and poieo, “to make”), is used in Matt. 5:9, “peacemakers.” Cf. peace, B, No. 2.!

PEARL

margarites (μαργαρίτης, 3135), “a pearl” (Eng., Margaret), occurs in Matt. 7:6 (proverbially and figuratively); 13:45, 46; 1 Tim. 2:9; Rev. 17:4; 18:12, 16; 21:21 (twice).!

For PECULIAR see possessionB, No. 3, and C PEN

kalamos (κάλαμος, 2563), “a reed, reed pipe, flute, staff, measuring rod,” is used of a “writing-reed” or “pen” in 3 John 13. This was used on papyrus. Different instruments were used on different materials; the kalamos may have been used also on leather.

“Metal pens in the form of a reed or quill have been found in the so-called Grave of Aristotle at Eretria.” See reed.

PENCE, PENNY, PENNYWORTH

denarion (δηνάριον, 1220), a Roman coin, a denarius, a little less than the value of

the Greek drachme (see piece), now estimated as amounting to about 9 1/2d. in the time of our Lord, occurs in the singular, e.g., Matt. 20:2; 22:19; Mark 12:15; Rev. 6:6; in the plural, e.g., Matt. 18:28; Mark 14:5; Luke 7:41; 10:35; John 12:5; “pennyworth” in Mark 6:37 and John 6:7, lit., “(loaves of two hundred) pence.” Considering the actual value, “shilling” would have been a more accurate translation, as proposed by the American

translators, retaining “penny” for the as, and “farthing” for the quadrans. PENTECOST

pentekostos (πεντηκοστή, 4005), an adjective denoting “fiftieth,” is used as a noun, with “day” understood, i.e., the “fiftieth” day after the Passover, counting from the second day of the Feast, Acts 2:1; 20:16; 1 Cor. 16:8.! For the divine instructions to Israel see Exod. 23:16; 34:22; Lev. 23:15-21; Num. 28:26-31; Deut. 16:9-11.

For PENURY (Luke 21:4, kjvrv“want”) see lack

PEOPLE

1.    laos (λαός, 2992) is used of (a) “the people at large,” especially of people assembled, e.g., Matt. 27:25; Luke 1:21; 3:15; Acts 4:27; (b) “a people of the same race and language,” e.g., Rev. 5:9; in the plural, e.g., Luke 2:31; Rom. 15:11; Rev. 7:9; 11:9; especially of Israel, e.g., Matt. 2:6; 4:23; John 11:50; Acts 4:8; Heb. 2:17; in distinction from their rulers and priests, e.g., Matt. 26:5; Luke 20:19; Heb. 5:3; in distinction from Gentiles, e.g., Acts 26:17, 23; Rom. 15:10; (c) of Christians as the people of God, e.g., Acts 15:14; Titus 2:14; Heb. 4:9; 1 Pet. 2:9.

2.    ochlos (οχλος, 3793), “a crowd, throng”: see crowdmultitude.

3.    demos (δημος, 1218), “the common people, the people generally” (Eng., “demagogue,” “democracy,” etc.), especially the mass of the “people” assembled in a public place, Acts 12:22; 17:5; 19:30, 33.!

4.    ethnos (έθνος, 1484) denotes (a) “a nation,” e.g., Matt. 24:7; Acts 10:35; “the Jewish people,” e.g., Luke 7:5; Acts 10:22; 28:19; (b) in the plural, “the rest of mankind” in distinction from Israel or the Jews, e.g., Matt. 4:15; Acts 28:28; (c) “the people of a city,” Acts 8:9; (d) gentile Christians, e.g., Rom. 10:19; 11:13; 15:27; Gal. 2:14. See

GENTILESNATION.

5.    anthropos (άνθρωπος, 444), “man,” without distinction of sex (cf. aner, “a male”), is translated “people” in John 6:10, RV (kjv, “men”).

peradventure

A. Adverb.

tacha (τάχα, 5029), primarily “quickly” (from tachus, “quick”), signifies “peradventure” in Rom. 5:7; in Philem. 15, “perhaps.” See perhaps.!

B. Conjunction.

mepote (μηποτε, 3379), often written as two words, usually signifies “lest ever, lest haply, haply”; in indirect questions, “if haply” or “whether haply,” e.g., Luke 3:15, RV; in Matt. 25:9, RV, “peradventure” (kjv, “lest”); “if peradventure,” in 2 Tim. 2:25. See HAPLY.

PERCEIVE

1.    ginosko (γινώσκω, 1097), “to know by experience and observation,” is translated “to perceive” in Matt. 12:15, RV (kjv, “knew”); 16:8; 21:45; 22:18; 26:10, RV, (kjv, “understood”); Mark 8:17; 12:12 and 15:10, RV (kjv, “knew”); so Luke 9:11; 18:34; in Luke 7:39, RV (kjv, “known”); 20:19 (cf. No. 7 in v. 23); John 6:15; 8:27, RV (kjv, “understood”); 16:19, rv (kjv, “knew”); Acts 23:6; Gal. 2:9; in 1 John 3:16, kjv, “perceive” (rv, “know,” perfect tense, lit., “we have perceived,” and therefore “know”). See know.

2.    epiginosko (έπιγινώσκω, 1921), a strengthened form of No. 1, “to gain a full knowledge of, to become fully acquainted with,” is translated “to perceive” in Mark 5:30, rv (kjv, “knowing”); Luke 1:22; 5:22; Acts 19:34, rv (kjv, knew). See acknowledgeknow.

3.    eidon (όράω, 3708) (akin to oida, “to know”), an aorist form used to supply that

tense of horao, “to see,” is translated “to perceive” in Matt. 13:14; Mark 4:12; Acts 28:26; in Luke 9:47, kjv (rv, “saw”); in Acts 14:9, kjv, “perceiving” (rv, “seeing”). See behold, No. 1.

4.    theoreo (θεωρέω, 2334), “to be a spectator of, look at, discern,” is translated “to perceive” in John 4:19 (indicating the woman’s earnest contemplation of the Lord); so Acts 17:22; in John 12:19, RV, “behold” (kjv, “perceive ye”). See behold, No. 6.

5.    aisthanomai (αισθάνομαι, 143), “to perceive, to notice, understand,” is used in Luke 9:45, rv, “(that they should not) perceive,” kjv, “(that) they perceived ... (not).”!

6.    noeo (νοιέω, 3539), “to perceive with the mind, to understand,” is translated “to

perceive” in Matt. 15:17, RV (kjv, “understand”); so 16:9, 11; John 12:40; Rom. 1:20; Eph. 3:4; in Mark 7:18 and 8:17, kjv and rv, “perceive.” See consider, No. 4.

7.    katanoeo (κατανοέω, 2657), a strengthened form of No. 6, “to take note of, consider carefully,” is translated “to perceive” in Luke 6:41, kjv (rv, “considerest”); 20:23; Acts 27:39, rv (kjv, “discovered”). See behold, No. 11.

8.    katalambano (καταλαμβάνω, 2638), “to lay hold of, apprehend, comprehend,” is translated “to perceive” in Acts 4:13; 10:34. See apprehend, No. 1.

Notes: (1) In Mark 12:28 the best mss. have oida, “to know” (so rv), for eidon, “to

see, perceive” (kjv). (2) In Acts 8:23, kjvhorao, “to see,” is translated “I perceive” (rv,

“I see”). (3) In 2 Cor. 7:8, kjvblepo, “to look at, consider, see,” is translated “I perceive”

(rv, “I see”). (4) In Acts 23:29, kjvheurisko, “to find,” is translated “perceived” (rv, “found”).

For PERDITION see destruction, No. 1 PERFECT (Adjective and Verb), PERFECTLY

A. Adjectives.

1. teleios (τελείως, 5049) signifies “having reached its end” (telos), “finished, complete perfect.” It is used (I) of persons, (a) primarily of physical development, then, with ethical import, “fully grown, mature,” 1 Cor. 2:6; 14:20 (“men”; marg., “of full age”); Eph. 4:13; Phil. 3:15; Col. 1:28; 4:12; in Heb. 5:14, RV, “fullgrown” (marg., “perfect”), kjv, “of full age” (marg., “perfect”); (b) “complete,” conveying the idea of goodness without necessary reference to maturity or what is expressed under (a) Matt. 5:48; 19:21; Jas. 1:4 (2nd part); 3:2. It is used thus of God in Matt. 5:48; (II), of “things, complete, perfect,” Rom. 12:2; 1 Cor. 13:10 (referring to the complete revelation of God’s will and ways, whether in the completed Scriptures or in the hereafter); Jas. 1:4 (of the work of patience); v. 25; 1 John 4:18.!

2.    teleioteros (τέλειος, 504625), the comparative degree of No. 1, is used in Heb. 9:11, of the very presence of God.!

3.    artios (άρτιος, 739) is translated “perfect” in 2 Tim. 3:17: see complete, B.

B. Verbs.

1.    teleioo (τελειόω, 5048), “to bring to an end by completing or perfecting,” is used

(I) of “accomplishing” (see finishfulfill); (II), of “bringing to completeness,” (a) of persons: of Christ’s assured completion of His earthly course, in the accomplishment of the Father’s will, the successive stages culminating in His death, Luke 13:32; Heb. 2:10, to make Him “perfect,” legally and officially, for all that He would be to His people on the ground of His sacrifice; cf. 5:9; 7:28, rv, “perfected” (kjv, “consecrated”); of His saints, John 17:23, RV, “perfected” (kjv, “made perfect”); Phil. 3:12; Heb. 10:14; 11:40 (of resurrection glory); 12:23 (of the departed saints); 1 John 4:18, of former priests (negatively), Heb. 9:9; similarly of Israelites under the Aaronic priesthood, 10:1; (b) of things, Heb. 7:19 (of the ineffectiveness of the Law); Jas. 2:22 (of faith made “perfect” by works); 1 John 2:5, of the love of God operating through him who keeps His word; 4:12, of the love of God in the case of those who love one another; 4:17, of the love of God as “made perfect with” (rv) those who abide in God, giving them to be possessed of the very character of God, by reason of which “as He is, even so are they in this world.”

2.    epiteleo (έπιτελέω, 2005), “to bring through to the end” (epi, intensive, in the sense

of “fully,” and teleo, “to complete”), is used in the middle voice in Gal. 3:3, “are ye (now) perfected,” continuous present tense, indicating a process, lit., “are ye now perfecting yourselves”; in 2 Cor. 7:1, “perfecting (holiness)”; in Phil. 1:6, RV, “will perfect (it),” kjv, “will perform.” See accomplish, No. 4.

3.    katartizo (καταρτίζω, 2675), “to render fit, complete” (artios), “is used of mending nets, Matt. 4:21; Mark 1:19, and is translated ‘restore’ in Gal. 6:1. It does not necessarily imply, however, that that to which it is applied has been damaged, though it may do so, as in these passages; it signifies, rather, right ordering and arrangement, Heb. 11:3, ‘framed;’ it points out the path of progress, as in Matt. 21:16; Luke 6:40; cf. 2 Cor. 13:9; Eph. 4:12, where corresponding nouns occur. It indicates the close relationship between character and destiny, Rom. 9:22, ‘fitted.’ It expresses the pastor’s desire for the flock, in prayer, Heb. 13:21, and in exhortation, 1 Cor. 1:10, RV, ‘perfected’ (kjv, ‘perfectly joined’); 2 Cor. 13:11, as well as his conviction of God’s purpose for them, 1 Pet. 5:10. It is used of the Incarnation of the Word in Heb. 10:5, ‘prepare,’ quoted from Ps. 40:6 (Sept.), where it is apparently intended to describe the unique creative act involved in the Virgin Birth, Luke 1:35. In 1 Thess. 3:10 it means to supply what is necessary, as the succeeding words show.”* See fit, B, No. 3.!

Note: Cf. exartizo, rendered “furnished completely,” in 2 Tim. 3:17, RV; see accomplish, No. 1.

C. Adverbs.

1.    akribos (άκριβώς, 199), accurately, is translated “perfectly” in 1 Thess. 5:2, where it suggests that Paul and his companions were careful ministers of the Word. See accurately, and see Note (2) below.

2.    akribesteron (άκριβέστερον, 197), the comparative degree of No. 1, Acts 18:26; 23:15: see carefullyexactly.

3.    teleios (τελείώς, 5049), “perfectly,” is so translated in 1 Pet. 1:13, rv (kjv, “to the end”), of setting one’s hope on coming grace. See end.!

Notes: (1) In Rev. 3:2, kjv,pleroo, “to fulfill,” is translated “perfect” (rv,

“fulfilled”). (2) For the adverb akribos in Luke 1:3, kjv, see accurately; in Acts 24:22, kjv, see exact. (3) For the noun akribeia in Acts 22:3, see manner.

PERFECTION, PERFECTING (noun), PERFECTNESS

A.    Nouns.

1.    katartisis (κατάρτισις, 2676), “a making fit,” is used figuratively in an ethical sense in 2 Cor. 13:9, RV, “perfecting” (kjv, “perfection”), implying a process leading to consummation (akin to katartizo, see perfect, B, No. 3).!

2.    katartismos (καταρτισμός, 2677) denotes, in much the same way as No. 1, “a fitting or preparing fully,” Eph. 4:12.!

3.    teleiosis (τελείώσις, 5050) denotes “a fulfillment, completion, perfection, an end accomplished as the effect of a process,” Heb. 7:11; in Luke 1:45, RV, “fulfillment” (kjv, “performance”).!

4.    teleiotes (τελειότης, 5047) denotes much the same as No. 3, but stressing perhaps the actual accomplishment of the end in view, Col. 3:14, “perfectness”; Heb. 6:1, “perfection.”! In the Sept., Judg. 9:16, 19; Prov. 11:3; Jer. 2:2.!

B.    Verb.

telesphoreo (τελεσφορέώ, 5052), “to bring to a completion” or “an end in view”

(telos, “an end,”phero, “to bear”), is said of plants, Luke 8:14.!

PERFORM, PERFORMANCE

1.    teleo (τελέώ, 5055), “to finish,” is translated “performed” in Luke 2:39, kjv: see accomplish, No. 3.

2.    apoteleo (άποτελέώ, 658), “to bring to an end, accomplish,” is translated “I perform” in Luke 13:32, RV (kjv, “I do”); some mss. have No. 3; in Jas. 1:15, it is used of sin, “fullgrown” RV (kjv, “finished”). See finish, Note 2.!

3. epiteleo (έπιτελέώ, 2005), Rom. 15:28, kjv, “performed” (rv, “accomplished”); 2 Cor. 8:11, kjv, “perform” (rv, “complete”); Phil. 1:6, kjv, “perform” (rv, “perfect”): see accomplish, No. 4.

4.    poieo (ποιέώ, 4160), “to do,” is translated “to perform” in Rom. 4:21; in Luke 1:72, kjv (rv, “to show”). See shew.

5. apodidomi (άποδίδωμι, 591), “to give back, or in full,” is translated “thou ... shalt perform” in Matt. 5:33. See deliver. No. 3.

Notes: (1) In Rom. 7:18, kjv, katergazomai, “to work,” is translated “to perform”

(rv, “to do”; marg., “work”). (2) In Luke 1:20, kjv, ginomai “to come to pass” (rv), is translated “shall be performed.” (3) For “performance” in Luke 1:45, see fulfillment. PERHAPS

1.    tacha (τάχα, 5029) is translated “perhaps” in Philem. 15. See peradventure.

2.    ara (αρα, 686), a particle, “then,” sometimes marking a result about which some uncertainty is felt, is translated “perhaps” in Acts 8:22.

Note: In 2 Cor. 2:7, kjv, pos, “anyhow,” “by any means” (RV), is translated “perhaps.”

For PERIL, see dangerNote: PERILOUS see grievous PERISH

1.    apollumi (άπόλλυμι, 622), “to destroy,” signifies, in the middle voice, “to perish,” and is thus used (a) of things, e.g., Matt. 5:29, 30; Luke 5:37; Acts 27:34, RV, “perish” (in some textspipto, “to fall,” as kjv); Heb. 1:11; 2 Pet. 3:6; Rev. 18:14 (2nd part), rv,

“perished” (in some texts aperchomai, “to depart,” as kjv); (b) of persons, e.g., Matt. 8:25; John 3:15), 16; 10:28; 17:12, RV, “perished” (kjv, “is lost”); Rom. 2:12; 1 Cor.

1:18, lit., “the perishing,” where the perfective force of the verb implies the completion of

the process of destruction (Moulton, Proleg., p. 114); 8:11; 15:18; 2 Pet. 3:9; Jude 11. For the meaning of the word see destroy, No. 1.

2.    sunapollumi (συναπόλλυμι, 4881), in the middle voice, denotes “to perish together” (sun, “with,” and No. 1), Heb. 11:31.!

3.    apothnesko (άποθνήσκω, 599), “to die”; in Matt. 8:32 “perished.” See die, No. 2.

4.    aphanizo (άφανίζω, 853), “to make unseen” (a, negative, phaino, “to cause to appear”), in the passive voice, is translated “perish” in Acts 13:41 (rv, marg., “vanish away”). See disfigure.

5.    diaphtheiro (διαφθείρω, 1311), “to corrupt,” is rendered “perish” in 2 Cor. 4:16, kjv (rv, “is decaying”). See corrupt, No. 3, decay.

Notes: (I) In Acts 8:20, “(thy money) perish” is a translation of a phrase, lit, “be unto destruction,” apoleia, see destruction, B, (II), No. 1. (2) In Col. 2:22, “to perish” is a

translation of the phrase eispthoran, lit., “unto corruption”; see corrupt, B, No. 1. (3) For “shall utterly perish,” in 2 Pet. 2:12, kjv, see corrupt, B, No. 1 (b).

For PERJURED PERSON see forswear PERMISSION

sungnome (συγγνώμη, 4774), lit., “a joint opinion, mind or understanding” (sun,

“with,” gnome, “an opinion”), “a fellow feeling,” hence, “a concession, allowance,” is translated “permission,” in contrast to “commandment,” in 1 Cor. 7:6.!

permit

epitrepo (έπιτρέπω, 2010), lit., “to turn to” (epi, “to,” trepo, “to turn”), “to entrust,” signifies “to permit,” Acts 26:1; 1 Cor. 14:34; 1 Cor. 16:7; 1 Tim. 2:12, RV “permit” (KJV,“suffer”); Heb. 6:3. See leave.

For PERNICIOUS, 2 Pet. 2:2, kjv, see lascivious PERPLEX, PERPLEXITY

A.    Verbs

1.    aporeo (άπορέω, 639) is rendered “perplexed” in 2 Cor. 4:8, and in the most authentic mss. in Luke 24:4; see doubt, A, No. 1.

2.    diaporeo (διαπορέω, 1280), “was much perplexed” in Luke 9:7; see doubt, A, No.

2.

B.    Noun.

aporia (άπορία, 640), akin to A, No. 1, is translated “perplexity” in Luke 21:25 (lit.,

“at a loss for a way,” a, negative, poros, “a way, resource”), of the distress of nations, finding no solution to their embarrassments; papyri illustrations are in the sense of being at one’s wit’s end, at a loss how to proceed, without resources.!

persecute, persecution

A.    Verbs.

1.    dioko (διώκω, 1377) has the meanings (a) “to put to flight, drive away,” (b) “to pursue,” whence the meaning “to persecute,” Matt. 5:10-12, 44; 10:23; 23:34; Luke 11:49 (No. 2 in some mss.); 21:12; John 5:16; 15:20 (twice); Acts 7:52; 9:4, 5, and similar passages; Rom. 12:14; 1 Cor. 4:12; 15:9; 2 Cor. 4:9, kjv (rv, “pursued”); Gal. 1:13, 23; 4:29; Gal. 5:11, RV, “am ... persecuted” (kjv, “suffer persecution”); so 6:12; Phil. 3:6; 2 Tim. 3:12, “shall suffer persecution”; Rev. 12:13. See followpursue.

2.    ekdioko (έκδιώκω, 1559), ek, “out,” and No. 1, is used in 1 Thess. 2:15, kjv, “persecuted” (rv, “drove out”). See also No. 1. See drive, No. 2.!

B.    Noun.

diogmos (διωγμός, 1375), akin to A, No. 1 occurs in Matt. 13:21; Mark 4:17; 10:30; Acts 8:1; 13:50; Rom. 8:35; 2 Cor. 12:10; 2 Thess. 1:4; 2 Tim. 3:11, twice (for v. 12, see

A, No. 1.! In the Sept., Prov. 11:19; Lam. 3:19.!

Note: In Acts 11:19, kjvthlipsis, “tribulation” (rv), is translated “persecution.”

persecutor

dioktes (διώκτης, 1376), akin to dioko (see above), occurs in 1 Tim. 1:13.! PERSEVERANCE

proskarteresis (προσκαρτέρησις, 4343) occurs in Eph. 6:18. Cf. the verb (and the formation) under ATTEND, No 2.!

PERSON

1. prosopon (πρόσωπον, 4383), for the meaning of which see appearance, No. 2, is translated “person” or “persons” in Matt. 22:16; Mark 12:14; Luke 20:21; 2 Cor. 1:11; 2 Cor. 2:10; Gal. 2:6; Jude 16, lit., “(admiring, or showing respect of, RV) persons.”

2. anthropos (άνθρωπος, 444), a generic name for man, is translated “persons” in Rev. 11:13, rv (kjv, “men”).

Notes: (1) In Heb. 1:3, kjvhupostasis, “substance,” is translated “person”; see

substance. (2) In Matt. 27:24, RVtoutou, “of this ... (man),” is translated “of this ...

person” (kjv). (3) In Philem. 12, the pronoun autos, “he,” placed in a position of strong emphasis, is translated “in his own person,” RV, stressing the fact that in spite of the apostle’s inclination to retain Onesimus, he has sent him, as being, so to speak, “his very heart,” instead of adopting some other method. (4) In 1 Cor. 5:13, kjv, the adjective

poneros, “wicked,” used as a noun, is translated “wicked person” (rv, “. man”). (5) In 2

Pet. 2:5, kjvogdoos, “eighth,” is translated “the (lit., ‘an’) eighth person (rv, “with seven others”). (b) Various adjectives are used with the word “persons,” e.g., “devout, perjured, profane.”

PERSONS (respect of)

A. Nouns.

1.    prosopolemptes (προσωπολ)πτής, 4381) denotes “a respecter of persons”

(prosopon, “a face” or “person,” lambano, “to lay hold of”), Acts 10:34.!

2.    prosopolempsia (in inferior texts without the letter m) (προσωπολήψία, 4382) denotes “respect of persons, partiality” (akin to No. 1), the fault of one who, when responsible to give judgment, has respect to the position, rank, popularity, or circumstances of men, instead of their intrinsic conditions, preferring the rich and powerful to those who are not so, Rom. 2:11; Eph. 6:9; Col. 3:25; Jas. 2:1.!

B. Verb.

prosopolempteo (προσωπολήπτέω, 4380), “to have respect of persons” (see above), occurs in Jas. 2:9.!

C. Adverb.

aprosopolemptos (άπροσωποληπτως, 678), “without respect of persons, impartially” (a, negative), occurs in 1 Pet. 1:17.!

PERSUADE

1.    peitho (πείθω, 3982) in the active voice, signifies “to apply persuasion, to prevail upon or win over, to persuade,” bringing about a change of mind by the influence of reason or moral considerations, e.g., in Matt. 27:20; 28:14; Acts 13:43; 19:8; in the passive voice, “to be persuaded, believe” (see believe, No. 2, and obey), e.g., Luke 16:31; 20:6; Acts 17:4, RV (kjv, “believed”); 21:14; 26:26; Rom. 8:38; 14:14; 15:14; 2 Tim. 1:5, 12; Heb. 6:9; 11:13, in some mss.; 13:18, rv (kjv, “trust”). See assurance, B, No. 3.

Note: For Acts 26:28, kjv, “thou persuadest,” see fain, Note.

2.    anapeitho (άναπείθω, 374), “to persuade, induce,” in an evil sense (ana, “back,” and No. 1), is used in Acts 18:13.! In the Sept., Jer. 29:8.!

Note: For plerophoreo, rendered “being fully persuaded,” in Rom. 4:21 and 14:5, kjv, see assurance, B, No. 2.

PERSUASIVE, PERSUASIVENESS

A. Adjective.

peithos (πειθός, 3981), an adjective (akin to peitho), not found elsewhere, is translated “persuasive” in 1 Cor. 2:4, rv (kjv, “enticing”); see entice, B.!

B. Noun.

pithanologia (πιθανολογία, 4086), “persuasiveness of speech,” is used in Col. 2:4, rv. See entice, B, Note.!

PERSUASION

peismone (πεισμονή, 3988), akin to peitho, is used in Gal. 5:8, where the meaning is

“this influence that has won you over, or that seems likely to do so”; the use of peitho, in the sense of “to obey,” in v. 7, suggests a play upon words here.!

PERTAIN TO

metecho (μετέχώ, 3348), Heb. 7:13, kjv; see belong, Note (c), partake, B, No. 3.

Notes: (1) In Rom. 15:17, the phrase tapros, lit., “the (things) towards” is translated “things pertaining to,” RV (kjv, “those things which pertain to”), in Heb. 2:17 and 5:1, RV and kjv, “things pertaining to.” (2) In Acts 1:3, kjv, the phrase ta peri, “the (things) concerning” (rv), is translated “the things pertaining to.” (3) In Rom. 9:4, the RV rightly translates the relative pronoun hon, lit., “of whom” from hos, “who”) by “whose is” (kjv,

“to whompertaineth”). (4) In Rom. 4:1, kjvkata, “according to” (rv), is translated “as pertaining to.” (5) For 1 Cor. 6:3, 4, see life, B, No. 1.

PERVERSE, PERVERT

1.    apostrepho (άποστρέφώ, 654), “to turn away” (apo, “from,” strepho, “to turn”), is used metaphorically in the sense of “perverting” in Luke 23:14 (cf. No. 2 in Lu 23:2). See bring, No. 22.

2.    diastrepho (διαστρέφώ, 1294), “to distort, twist” (dia, “through,” and strepho), is translated “to pervert” in Luke 23:2 (cf. No. 1 in v. 14); Acts 13:10 [in v. 8, “to turn aside” (kjv, “away”)]; in the perfect participle, passive voice, it is translated “perverse,” lit., “turned aside, corrupted,” in Matt. 17:17; Luke 9:41; Acts 20:30; Phil. 2:15.!

3.    metastrepho (μεταστρέφώ, 3344), “to transform into something of an opposite

character” (meta, signifying “a change,” and strepho,) as the Judaizers sought to “pervert the gospel of Christ,” Gal. 1:7; cf. “the sun shall be turned into darkness,” Acts 2:20; laughter into mourning and joy to heaviness, Jas. 4:9. See turn.!

4.    ekstrepho (έκστρέφώ, 1612), “to turn inside out” (ek, “out”), “to change entirely,” is used metaphorically in Titus 3:11, RV, “is perverted” (kjv, “is subverted”). See subvert.!

Note: For “perverse disputings,” 1 Tim. 6:5, kjv, see dispute, A, No. 3. PESTILENCE, PESTILENT FELLOW

loimos (λοιμός, 3061), “a pestilence, any deadly infectious malady,” is used in the plural in Luke 21:11 (in some mss., Matt. 24:7); in Acts 24:5, metaphorically, “a pestilent fellow.” See fellow.!

PETITION

aitema (αίτημα, 155), from aiteo, “to ask” is rendered “petitions” in 1 John 5:15: see ask, B, and cf. the distinction between A, Nos. 1 and 2.! Cf. deesis (see prayer). PHARISEES

pharisaios (Φαρισαίος, 5330), from an Aramaic wordperas (found in Dan. 5:28), signifying “to separate,” owing to a different manner of life from that of the general public. The “Pharisees” and Sadducees appear as distinct parties in the latter half of the 2nd cent. B.C., though they represent tendencies traceable much earlier in Jewish history, tendencies which became pronounced after the return from Babylon (537), B.C.). The immediate progenitors of the two parties were, respectively, the Hasidaeans and the Hellenizers; the latter, the antecedents of the Sadducees, aimed at removing Judaism from its narrowness and sharing in the advantages of Greek life and culture. The Hasidaeans, a

transcription of the Hebrew chasidim, i.e., “pious ones,” were a society of men zealous for religion, who acted under the guidance of the scribes, in opposition to the godless Hellenizing party; they scrupled to oppose the legitimate high priest even when he was on the Greek side. Thus the Hellenizers were a political sect, while the Hasidaeans, whose fundamental principle was complete separation from non-Jewish elements, were the strictly legal party among the Jews, and were ultimately the more popular and influential party. In their zeal for the Law they almost deified it and their attitude became merely external, formal, and mechanical. They laid stress, not upon the righteousness of an action, but upon its formal correctness. Consequently their opposition to Christ was inevitable; His manner of life and teaching was essentially a condemnation of theirs; hence His denunciation of them, e.g., Matt. 6:2, 5, 16; 15:7 and chapter 23.

While the Jews continued to be divided into these two parties, the spread of the testimony of the gospel must have produced what in the public eye seemed to be a new sect, and in the extensive development which took place at Antioch, Acts 11:19-26, the name “Christians” seems to have become a popular term applied to the disciples as a sect, the primary cause, however, being their witness to Christ (see call, A, No. 11). The opposition of both “Pharisees” and Sadducees (still mutually antagonistic, Acts 23:6-10) against the new “sect” continued unabated during apostolic times.

PHILOSOPHER

philosophos (φιλόσοφος, 5386), lit., “loving wisdom” (philos, “loving,” sophia“wisdom”), occurs in Acts 17:18.!

PHILOSOPHY

philosophia (φιλοσοφία, 5385) denotes “the love and pursuit of wisdom,” hence, “philosophy,” the investigation of truth and nature; in Col. 2:8, the so-called “philosophy” of false teachers. “Though essentially Greek as a name and as an idea, it had found its way into Jewish circles . Josephus speaks of the three Jewish sects as three ‘philosophies’ ... It is worth observing that this word, which to the Greeks denoted the highest effort of the intellect, occurs here alone in Paul’s writings . the Gospel had

deposed the term as inadequate to the higher standard whether of knowledge or of practice, which it had introduced (Lightfoot).

PHYLACTERY

phulakterion (φυλακτήριον, 5440), primarily “an outpost,” or “fortification”

(phulax, “a guard”), then, “any kind of safeguard,” became used especially to denote “an amulet.” In the NT it denotes a prayer fillet, “a phylactery,” a small strip of parchment, with portions of the Law written on it; it was fastened by a leather strap either to the forehead or to the left arm over against the heart, to remind the wearer of the duty of keeping the commandments of God in the head and in the heart; cf. Ex. 13:16; Deut. 6:8; 11:18. It was supposed to have potency as a charm against evils and demons. The Pharisees broadened their “phylacteries” to render conspicuous their superior eagerness to be mindful of God’s Law, Matt. 23:5.!

PHYSICIAN

iatros (ιατρός, 2395), akin to iaomai, “to heal,” “a physician,” occurs in Matt. 9:12; Mark 2:17; 5:26; Luke 4:23; 5:31 (in some mss., 8:43); Col. 4:14.!

PIECE

1.    epiblema (έπίβλημα, 1915) primarily denotes “that which is thrown over, a cover”

(epi, “over,” ballo, “to throw”); then, “that which is put on, or sewed on, to cover a rent, a patch,” Matt. 9:16; Mark 2:21; in the next sentence, RV, “that which should fill” (kjv,

“the new piece that filled”), there is no word representing “piece” (lit., “the filling,” pleroma); see fill, B; Luke 5:36.!

2.    drachme (δραχμή, 1406), a drachma, firstly, “an Attic weight,” as much as one

can hold in the hand (connected with drassomai, “to grasp with the hand, lay hold of,” 1

Cor. 3:19), then, “a coin,” nearly equal to the Roman denarius (see penny), is translated “pieces of silver” in Luke 15:8, 1st part; “piece,” 2nd part and v. 9.!

3.    meros (μέρος, 3313), “a part,” is translated “a piece (of a broiled fish)” in Luke 24:42. See behalf, part.

4.    klasma (κλάσμα, 2801), “a broken piece” (from klao, “to break”) is used of the broken pieces from the feeding of the multitudes, rv, “broken pieces,” kjv, “fragments,” Matt. 14:20; Mark 6:43; 8:19, 20; Luke 9:17; John 6:12, 13; in Matt. 15:37 and Mark 8:8, rv, “broken pieces” (kjv, “broken meat”).!

5.    argurion (άργύριον, 694), which frequently denotes “money,” also represents “a

silver coin,” of the value of a shekel or tetradrachmon (four times the drachme, see No.

2); it is used in the plural in Matt. 26:15; 27:3-9. In Acts 19:19, “fifty thousand pieces of silver,” is, lit., “fifty thousand of silver” (probably drachmas). See money, silver.

Notes: (1) In Acts 27:44, for kjv, “broken pieces,” the rv translates epi (“on”) tinon

(“certain things”) ton (“the,” i.e., “those namely”) by “on other things”; there is no word in the original representing “pieces.” (2) For the phrase “to break to (in) pieces,” Matt. 21:44, RV, and Mark 5:4, see break, A, Nos. 10 and 5 respectively. (3) In Luke 14:18,

kjv, agros, “a field” (rv), is translated “a piece of ground.” (4) In Matt. 17:27, kjv,

stater, “a shekel” (rv), a tetradrachmon (see No. 5, above), is translated “a piece of money.”

PIERCE

1.    diikneomai (δΰ'κνέομαι, 1338), “to go through, penetrate” (dia, “through,”

ikneomai, “to go”), is used of the power of the Word of God, in Heb. 4:12, “piercing.”!

In the Sept., Ex. 26:28.!

2.    dierchomai (διέρχομαι, 1330), “to go through,” is translated “shall pierce through” in Luke 2:35. See come, No. 5.

3.    ekkenteo (έκκεντέω, 1574), primarily, “to prick out” (ek, “out,” kenteo, “to prick”), signifies “to pierce,” John 19:37; Rev. 1:7.!

4.    nusso (νύσσω, 3572), “to pierce” or “pierce through,” often of inflicting severe or deadly wounds, is used of the piercing of the side of Christ, John 19:34 (in some mss., Matt. 27:49).!

5.    peripeiro (περιπείρω, 4044), “to put on a spit,” hence, “to pierce,” is used metaphorically in 1 Tim. 6:10, of torturing one’s soul with many sorrows, “have pierced (themselves) through.”!

PIETY (to shew)

eusebeo (εύσεβέω, 2151), “to reverence, to show piety” towards any to whom dutiful

regard is due (akin to eusebes, “pious, godly, devout”), is used in 1 Tim. 5:4 of the obligation on the part of children and grandchildren (rv) to express in a practical way their dutifulness “towards their own family”; in Acts 17:23 of worshiping God. See worship.!

For PIGEON see dove, No. 1 PILGRIM

parepidemos (παρεπίδημος, 3927), an adjective signifying “sojourning in a strange

place, away from one’s own people” (para, “from,” expressing a contrary condition, and

epidemeo, “to sojourn”; demos, “a people”), is used of OT saints, Heb. 11:13, “pilgrims”

(coupled with xenos, “a foreigner”); of Christians, 1 Pet. 1:1, “sojourners (of the

Dispersion),” rv; 2:11, “pilgrims” (coupled withparoikos, “an alien, sojourner”); the word is thus used metaphorically of those to whom Heaven is their own country, and who are sojourners on earth.!

PILLAR

stulos (στύλος, 4769), “a column supporting the weight of a building,” is used (a) metaphorically, of those who bear responsibility in the churches, as of the elders in the church at Jerusalem, Gal. 2:9; of a local church as to its responsibility, in a collective capacity, to maintain the doctrines of the faith by teaching and practice, 1 Tim. 3:15; some would attach this and the next words to the statement in v. 16; the connection in the Eng. versions seems preferable; (b) figuratively in Rev. 3:12, indicating a firm and

permanent position in the spiritual, heavenly and eternal Temple of God; (c) illustratively, of the feet of the angel in the vision in Rev. 10:1, seen as flames rising like columns of fire indicative of holiness and consuming power, and thus reflecting the glory of Christ as depicted in 1:15; cf. Ezek. 1:7.!

PILLOW

proskephalaion (προσκεφάλαιον, 4344) denotes “a pillow, a cushion for the head” (pros, “to, kephale, “a head”), Mark 4:38 (rv, “cushion”).! In the Sept., Ezek. 13:18.! PINE AWAY

xeraino (ξήραίνω, 3583), “to dry up, wither,” is rendered “pineth away” in Mark 9:18. See dry.

PINNACLE

pterugion (πτερύγιον, 4419) denotes (a) “a little wing” (diminutive of pterux, “a wing”); (b) “anything like a wing, a turret, battlement,” of the temple in Jerusalem, Matt. 4:5 and Luke 4:9 (of the hieron, “the entire precincts,” or parts of the main building, as

distinct from the naos, “the sanctuary”). This “wing” has been regarded (1) as the apex of the sanctuary, (2) the top of Solomon’s porch, (3) the top of the Royal Portico, which Josephus describes as of tremendous height (Antig. xv. 11.5).! It is used in the Sept. of the fins of fishes, e.g.. Lev. 11:9-12; of the part of a dress, hanging down in the form of a wing, Ruth 3:9; 1 Sam. 24:5.

PIPE (Noun and Verb)

A.    Noun.

aulos (αύλός, 836), “a wind instrument,” e.g., “a flute” (connected with aemi, “to blow”), occurs in 1 Cor. 14:7.!

B.    Verb.

auleo (αύλέω, 832), “to play on an aulos,” is used in Matt. 11:17; Luke 7:32; 1 Cor. 14:7 (2nd part).!

For PIPERS, Rev. 18:22, kjv, see flute PLAYERS PIT

1.    phrear (φρέαρ, 5421), “a well, dug for water” (distinct from pege, “a fountain”), denotes “a pit” in Rev. 9:1, 2, RV, “the pit (of the abyss),” “the pit,” i.e., the shaft leading down to the abyss, kjv, “(bottomless) pit”; in Luke 14:5, RV, well (kjv, “pit”); in John 4:11, 12, “well.” See well.!

2.    bothunos (βόθυνος, 999) is rendered “pit” in Matt. 12:11: see ditch.

3.    abussos (άβυσσος, 12): see bottomless, B.

4.    hupolenion (ύποληνιον, 5276) denotes “a vessel or trough beneath a winepress,” to receive the juice, Mark 12:1, rv, “a pit for the winepress” (kjv, “a place for ... the wine-fat”).!

Note: For pits, 2 Pet. 2:4, RV, see chain Note (1).

PITCH (Verb)

pegnumi (πήγνυμι, 4078), “to make fast, to fix” (cf. prospegnumi, Acts 2:23, of crucifixion), is used of “pitching” a tent; in Heb. 8:2, of the “true tabernacle,” the heavenly and spiritual, which “the Lord pitched.!

PITCHER

keramion (κεράμιον, 2765), “an earthen vessel” (keramos, “potter’s clay”), “a jar” or “jug,” occurs in Mark 14:13; Luke 22:10.!

PITIABLE (most)

eleeinoeros (έλεεινός, 1652*), the comparative degree of eleeinos, “miserable,

pitiable” (eleos, “pity”), is used in 1 Cor. 15:19, “most pitiable” (rv), lit., “more pitiable than all men.” See miserable.!

PITIFUL, PITY

1.    polusplanchnos (πολύσπλαγχνος, 4184) denotes “very pitiful” or “full of pity”

(polus, “much,” splanchnon, “the heart”; in the plural, “the affections”), occurs in Jas. 5:11, RV, “full of pity.”!

2.    eusplanchnos (εΰσπλαγχνος, 2155), “compassionate, tenderhearted,” lit., “of good

heartedness” (eu, “well,” and splanchnon), is translated “pitiful” in 1 Pet. 3:8, kjvrv, “tenderhearted,” as in Eph. 4:32.!

PLACE (Noun, Verb, Adverb)

A. Nouns.

1.    topos (τόπος, 5117), (Eng., “topic,” “topography,” etc.,) is used of “a region” or “locality,” frequently in the Gospels and Acts, in Luke 2:7 and 14:22, “room”; of a place which a person or thing occupies, a couch at table, e.g., Luke 14:9, 10, rv, “place” (kjv, “room”); of the destiny of Judas Iscariot, Acts 1:25; of the condition of the “unlearned” or nongifted in a church gathering, 1 Cor. 14:16, RV, “place”; the sheath of a sword, Matt. 26:52; a place in a book, Luke 4:17; see also Rev. 2:5; 6:14; 12:8;metaphorically, of “condition, occasion, opportunity” Acts 25:16, RV, “opportunity” (kjv, “license”); Rom. 12:19; Eph. 4:27. See opportunityroom.

2.    chorion (χώρίον, 5564), “a region” (a diminutive of chora, “a land, country”), is used of Gethsemane, Matt. 26:36; Mark 14:32. See field.

3.    huperoche (ύπεροχή, 5247), “high place,” 1 Tim. 2:2: see authority, No. 3.

4.    perioche (περιοχή, 4042), primarily “a circumference, compass” peri, “around,”

echo, “to have”), hence denotes “a portion circumscribed,” that which is contained, and in reference to a writing or book, “a portion or passage of its contents,” Acts 8:32, “(the) place.”!

5.    akroaterion (άκροατήριον, 201) denotes “a place of audience” (akroaomai, “to listen”), Acts 25:23, “place of hearing.”!

6.    protoklisia (πρώτοκλισία, 4411): see chief, B, No. 7.

Notes: (1) For ope, “a hole,” Jas. 3:11, kjv, “place,” see opening: see also cave. (2) For “place of toll,” Matt. 9:9; Mark 2:14, see custom (TOLL), No. 2. (3) In Heb. 4:5 in

this place” is, lit., “in this,” i.e., “in this (passage).” (4) In Luke 6:17, RVtopos, with

pedinos, “level,” is translated “level place” (kjv, “plain”). (5) For amphodon, rendered “a place where two ways met,” Mark 11:4 (rv, “the open street”), see street.! (6) For eremia, “a desert place,” see desert, A. (7) In 1 Cor. 11:20 and 14:23, kjv, the phrase

epi to auto, lit., “to the same,” is translated “into one place,” rv, “together”; perhaps = “in assembly.” (8) For “secret place,” Luke 11:33, kjv, see cellar. (9) For “place of prayer,” Acts 16:13, rv, see prayer. (10) For Phil. 1:13 (kjv, “in all other places”), rv, “to all the rest,” see palace. (11), For “rocky places,” Mark 4:16, see rocky.

B. Verbs.

1.    anachoreo (άναχωρέω, 402), “to withdraw” (ana, “back,” choreo, “to make room, retire”), is translated “give place” in Matt. 9:24. See depart, No. 10.

2.    eiko (ε’ΐκω, 1502), “to yield, give way,” is rendered “gave place” in Gal. 2:5.!

3.    ginomai (γίνομαι, 1096), “to become, take place,” is translated “(a death) having taken place” in Heb. 9:15, rvkjv, “by means of (death),” referring, not to the circumstances of a testamentary disposition, but to the sacrifice of Christ as the basis of the New Covenant.

Note: For choreo in John 8:37, kjv, “hath ... place,” see course, B.

C. Adverbs, etc.

1. hode (ωδε, 5602), “here, hither,” is translated “to (‘unto,’ RV) this place” in Luke 23:5. See here.

2.    pantachou (πανταχου, 3837), “everywhere,” is translated “in all places” in Acts 24:3. See everywhere, No. 2.

Notes: (1) For “in divers places,” Matt. 24:7, etc., see divers, B, Note. (2) In the following the rv gives the correct meaning: in Mark 6:10, ekeithen, “thence” (kjv, “from that place”); in Heb. 2:6 and 4:4,pou, “somewhere” (kjv, “in a certain place”); in Matt. 12:6, hode, “here” (kjv, “in this place”); in Mark 6:10, hopou ean, “wheresoever” (kjv, “in what place soever”). (3) The adjective entopios, “of that place,” occurs in Acts

21:12.! (4) In Jas. 2:3 kalos, “well” (kjv, marg.), is rendered “in a good place.” See DWELLINGHEAVENLYHOLYMARKETSKULLSTEEPYONDER.

PLAGUE

1.    mastix (μάστιξ, 3148), “a whip, scourge,” Acts 22:24, “by scourging”; Heb. 11:36, “scourgings,” is used metaphorically of “disease” or “suffering,” Mark 3:10; 5:29, 34; Luke 7:21. See scourging.!

2.    plege (πληγή, 4127), “a stripe, wound” (akin to plesso, “to smite”), is used

metaphorically of a calamity, “a plague,” Rev. 9:20; 11:6; 15:1, 6, 8; 16:9, 21 (twice); 18:4, 8; 21:9; 22:18. See stripewound.

For PLAIN (Noun) see place, A, Note (4)

PLAIN (Adverb), PLAINLY, PLAINNESS

1.    orthos (ορθως, 3723), “rightly” (from orthos, “straight”), is translated “plain,” in Mark 7:35, of restored speech. See rightly.

2.    parrhesia (παρρησία, 3954), “boldness,” is used adverbially in its dative case and rendered “plainly” in John 10:24; 11:14; 16:25; 16:29 (with en, lit., “in plainness”). See bold, B, where see also “plainness of speech,” 2 Cor. 3:12, rv.

plait

pleko (πλέκω, 4120), “to weave, twist, plait,” is used of the crown of thorns inflicted on Christ, Matt. 27:29; Mark 15:17; John 19:2.!

For PLAITING (of the hair) see braided, Note (1) For PLANK see board PLANT (Noun, Verb, Adjective)

A.    Noun.

phuteia (φυτεία, 5451), firstly, “a planting,” then “that which is planted, a plant”

(fromphuo, “to bring forth, spring up, grow,”phuton, “a plant”), occurs in Matt. 15:13.! In the Sept. 2 Kings 19:29; Ezek. 17:7; Mic. 1:6.!

B.    Verb.

phuteuo (φυτεύω, 5452), “to plant,” is used (a) literally, Matt. 21:33; Mark 12:1; Luke 13:6; 17:6, 28; 20:9; 1 Cor. 9:7; (b) metaphorically Matt. 15:13; 1 Cor. 3:6, 7, 8.!

C. Adjective.

sumphutos (σύμφυτος, 4854), firstly, “congenital, innate” (from sumphuo, “to make to grow together”), then, “planted” or “grown along with, united with,” Rom. 6:5, kjv, “planted together,” rv, “united with Him,” indicating the union of the believer with

Christ in experiencing spiritually “the likeness of His death.” See united.! Cf. emphutos, Jas. 1:21, rv, “implanted” (marg., “inborn”). See engrafted.

platter

1.    paropsis (παροψίς, 3953), firstly, “a side dish of dainties” (para, “beside,” opson, “cooked”); then, “the dish itself,” Matt. 23:25; v. 26, in some mss.!

2.    pinax (πίναξ, 4094) is translated “platter” in Luke 11:39; see charger.

PLAY

paizo (παίζω, 3815), properly, “to play as a child” (pais), hence denotes “to play” as in dancing and making merry, 1 Cor. 10:7.! Cf. empaizo, “to mock.”

PLEAD

entunchano (έντυγχάνω, 1793), “to make petition,” is used of the “pleading” of Elijah against Israel, Rom. 11:2, RV, “pleadeth with” (kjv, “maketh intercession to”). See DEAL WITHINTERCESSIONS.

PLEASE, PLEASING (Noun), WELL-PLEASING, PLEASURE

A. Verbs.

1.    aresko (άρέσκω, 700) signifies (a) “to be pleasing to, be acceptable to,” Matt. 14:6; Mark 6:22; Acts 6:5; Rom. 8:8; 15:2; 1 Cor. 7:32-34; Gal. 1:10; 1 Thess. 2:15; 4:1 (where the preceding kai, “and,” is epexegetical, “even,” explaining the “walking,” i.e., Christian manner of life as “pleasing” God; in Gen. 5:22, where the Hebrew has “Enoch walked with God,” the Sept. has “Enoch pleased God”; cf. Mic. 6:8; Heb. 11:5); 2 Tim. 2:4; (b) “to endeavor to please,” and so, “to render service,” doing so evilly in one’s own interests, Rom. 15:1, which Christ did not, v. 3; or unselfishly, 1 Cor. 10:33; 1 Thess. 2:4.

This sense of the word is illustrated by Moulton and Milligan (Vocab.) from numerous inscriptions, especially describing “those who have proved themselves of use to the commonwealth.”!

2.    euaresteo (εύαρεστέω, 2100) signifies “to be well-pleasing” (eu, “well,” and a form akin to No. 1); in the active voice, Heb. 11:5, RV, “he had been “well-pleasing”

(unto God),” kjv, “he pleased”; so v. 6; in the passive voice Heb. 13:16.!

3.    eudokeo (εύδοκέω, 2106) signifies (a) “to be well pleased, to think it good” [eu,

“well,” and dokeo, see Note (1) below], not merely an understanding of what is right and

good as in dokeo, but stressing the willingness and freedom of an intention or resolve regarding what is good, e.g., Luke 12:32, “it is (your Father’s) good pleasure”; so Rom. 15:26, 27, rv; 1 Cor. 1:21; Gal. 1:15; Col. 1:19; 1 Thess. 2:8, RV, “we were well pleased” (kjv, “we were willing”); this meaning is frequently found in the papyri in legal documents; (b) “to be well pleased with,” or “take pleasure in,” e.g., Matt. 3:17; 12:18; 17:5; 1 Cor. 10:5; 2 Cor. 12:10; 2 Thess. 2:12; Heb. 10:6, 8, 38; 2 Pet. 1:17.

4.    thelo (θέλω, 2309), “to will, wish, desire,” is translated “it pleased (Him)” in 1 Cor. 12:18; 15:38, rv. See desire, B, No. 6.

5.    spatalao (σπαταλάω, 4684), “to live riotously,” is translated “giveth herself to pleasure” in 1 Tim. 5:6, RV (kjv, “liveth in pleasure”); “taken your pleasure” in Jas. 5:5, kjv, “been wanton.”!

Notes: (1) In Acts 15:22, kjvdokeo, “to seem good to” (rv), is translated “it pleased” (in some mss., v. 34); in Heb. 12:10, kjv, “(after their own) pleasure,” RV,“(as) seemed good (to them).” (2) For suneudokeo, rendered “have pleasure in” in Rom. 1:32,

kjv, see consent, No. 6. (3) For truphao, rendered “lived in pleasure” in Jas. 5:5 kjv, see DELICATELY.

B. Adjectives.

1.    arestos (άρεστός, 701) denotes “pleasing, agreeable,” John 8:29, rv, “(the things that are) pleasing,” kjv, “(those things that) please”, kjv and RV in 1 John 3:22; in Acts 6:2, “fit” (RV marg., “pleasing”); 12:3, “it pleased,” lit., “it was pleasing.” See fit.!

2.    euarestos (εύάρεστος, 2101), eu, “well,” and No. 1, is translated “well-pleasing” in the rv except in Rom. 12:1, 2 (see marg., however). See accept, B, No. 4.

C. Noun.

areskeia (or -ia) (άρέσκεια, 699), a “pleasing,” a giving pleasure, Col. 1:10, of the purpose Godward of a walk worthy of the Lord (cf. 1 Thess. 4:1). It was used frequently

in a bad sense in classical writers. Moulton and Milligan illustrate from the papyri its use in a favorable sense, and Deissmann (Bible Studies) from an inscription.! In the Sept, Prov. 31:30.!

PLEASURE

A. Nouns.

1.    hedone (ήδονη, 2237), “pleasure,” is used of the gratification of the natural desire

or sinful desires (akin to hedormai, “to be glad,” and hedeos, “gladly”), Luke 8:14; Titus 3:3; Jas. 4:1, 3, rv, “pleasures” (kjv, “lusts”); in the singular, 2 Pet. 2:13. See lust.!

2.    eudokia (εύδοκία, 2107), “good pleasure” (akin to eudokeo, PLEASE, No. 3),

Eph. 1:5, 9; Phil. 2:13; 2 Thess. 1:11. See desire, A, No. 2.

3.    apolausis (άπόλαυσις, 619), “enjoyment,” is used with echo, “to have,” and rendered “enjoy the pleasures” (lit., “pleasure”) in Heb. 11:25. See enjoy.

Notes: (1) In Rev. 4:11, kjvthelema, “a will,” is translated “(for Thy) pleasure,” rv,

“(because of Thy) will.” (2) For charis, translated “pleasure” in the kjv of Acts 24:27 and 25:9, see favor, A.

B. Adjective.

philedonos (φιλήδονος, 5369), “loving pleasure” (philos, “loving,” and A, No. 1), occurs in 2 Tim. 3:4, rv, “lovers of pleasure” (kjv, “... pleasures”). See lover.!

Note: In 1 Tim. 5:6 the rv renders spatalao “giveth herself to pleasure.” PLENTEOUS

polus (πολύς, 4183), “much,” is rendered “plenteous” in Matt. 9:37, of a harvest of souls, and Luke 10:2, rv (kjv, “great”). See great.

PLENTIFULLY

Note: This translates the prefix eu (“well”) of the verb euphoreo, “to produce well,” in Luke 12:16, “brought forth plentifully.”!

PLOT

epiboule (έπιβουλη, 1917), lit., “a plan against” (epi, “against,” boule, “a counsel, plan”), is translated “plot” in the RV (kjv, “laying await” and “lying in wait”) in Acts 9:24; 20:3, 19; 23:30.!

PLOUGH, PLOW

A.    Noun.

arotron (αροτρον, 723), from aroo, “to plough,” occurs in Luke 9:62.!

B.    Verb.

arotriao (άροτριόω, 722), akin to A, a later form of aroo, “to plow,” occurs in Luke 17:7 and 1 Cor. 9:10.!

PLUCK (out)

1. tillo (τίλλω, 5089) is used of “plucking off ears of corn,” Matt. 12:1; Mark 2:23; Luke 6:1.! In the Sept., Isa. 18:7.!

2.    harpazo (άρπάζώ, 726), “to seize, snatch,” is rendered “pluck” in John 10:28, 29, kjv, rv, “snatch.” For the meaning, see catch, No. 1.

3.    exaireo (έξαιρέώ, 1807), “to take out” (ex for ek, “out,” haireo, “to take”), is translated “pluck out,” of the eye as the occasion of sin, in Matt. 5:29; 18:9, indicating that, with determination and promptitude, we are to strike at the root of unholy inclinations, ridding ourselves of whatever would stimulate them. Cf. Note (2) below. See deliver, No. 8.

4.    exorusso (αύτός, 846), “to dig out or up,” is rendered “ye would have plucked out (your eyes)” in Gal. 4:15, an indication of their feelings of gratitude to, and love for, the apostle. The metaphor affords no real ground for the supposition of a reference to some weakness of his sight, and certainly not to the result of his temporary blindness at his conversion, the recovery from which must have been as complete as the infliction. There would be some reason for such an inference had the pronoun “ye” been stressed; but the stress is on the word “eyes”; their devotion prompted a readiness to part with their most treasured possession on his behalf. For Mark 2:4 see break, No. 14, dig, No. 1, Note

(2).! In the Sept., 1 Sam. 11:2; Prov. 29:22.!

5.    ekrizoo (έκριζόώ, 1610), “to pluck up by the roots” (ek, “out,” rhiza, “a root”), is so translated in Jude 12 (figuratively), and in the kjv in Luke 17:6, RV, “rooted up”; “root up,” Matt. 13:29; “shall be rooted up,” 15:13. See root.!

Notes: (1) In Mark 5:4, kjv, diaspao, “to rend asunder” (rv), is translated “plucked

asunder,” said of chains. (2) In Mark 9:47, kjv, ekballo, “to cast out” (rv), is translated “pluck ... out.” Cf. No. 3, above.

POET

poietes (ποιητής, 4163), primarily “a maker,” later “a doer” (poieo “to make, to do”), was used, in classical Greek, of “an author,” especially a “poet”; so Acts 17:28. See DOER.

POINT, POINTS

A. Phrases.

Notes: (1) In Heb. 4:15, “in all points” represents the phrase kata with the neuter

plural of pas, “all,” lit., “according to all (things).” (2) “To be at the point of death” is a

translation (a) of the verb mello, “to be about,” with teleutao, “to end one’s life, die,”

Luke 7:2; see die, No. 4; (b) of mello with apothnesko, “to die,” John 4:47; (c) of the

phrase mentioned under DEATH, C, Note. (3) In Jas. 2:10, en heni (the dative case of

heis, “one”), lit., “in one,” is rendered “in one point.”

B. Noun.

kephalaion (κεφάλαιον, 2774), the neuter of the adjective kephalaios, “of the head,” is used as a noun, signifying (a) “a sum, amount, of money,” Acts 22:28; (b) “a chief point,” Heb. 8:1, not the summing up of the subject, as the kjv suggests, for the subject was far from being finished in the Epistle; on the contrary, in all that was being set forth

by the writer “the chief point” consisted in the fact that believers have “a High Priest” of the character already described. See sum.!

C. Verb.

deloo (δηλόω, 1213), “to make plain” (delos, “evident”), is translated “did point unto” in 1 Pet. 1:11, RV (kjv, “did signify”), of the operation of “the Spirit of Christ” in the prophets of the old Testament in “pointing” on to the time and its characteristics, of the sufferings of Christ and subsequent glories. See shew, signify.

POISON

ios (ιός, 2447) denotes “something active” as (a) “rust,” as acting on metals, affecting their nature, Jas. 5:3; (b) “poison,” as of asps, acting destructively on living tissues, figuratively of the evil use of the lips as the organs of speech, Rom. 3:13; so of the tongue, Jas. 3:8.!

For POLLUTE see defileA, No. 1

pollution

alisgema ( λίσγεμα, 234), akin to a late verb alisgeo, “to pollute,” denotes “a pollution, contamination,” Acts 15:20, “pollutions of idols,” i.e., all the contaminating associations connected with idolatry including meats from sacrifices offered to idols.!

Note: For miasma, kjv, “pollutions,” in 2 Pet. 2:20. see defilement, B, No. 1.! POMP

phantasia (φαντασία, 5325), as a philosophic term, denoted “an imagination”; then,

“an appearance,” like phantasma, “an apparition”; later, “a show, display, pomp” (Eng., “phantasy”), Acts 25:23.! In the Sept., Hab. 2:18; 3:10; Zech. 10:1.!

PONDER

sumballo (συμβάλλω, 4820), “to throw together, confer,” etc., has the meaning “to ponder,” i.e., “to put one thing with another in considering circumstances,” in Luke 2:19. See confer.

POOL

kolumbethra (κολυμβηθρα, 2861) denotes “a swimming pool” (akin to kolumbao,

“to swim,” Acts 27:43), John 5:2 (v. 4 in some mss.), 7; 9:7 (v. 11 in some mss.).! POOR

A. Adjectives.

1.    ptochos (πτωχός, 4434), for which see beg, B, has the broad sense of “poor,” (a) literally, e.g., Matt. 11:5; 26:9, 11; Luke 21:3 (with stress on the word, “a conspicuously poor widow”); John 12:5, 6, 8; 13:29; Jas. 2:2, 3, 6; the “poor” are constantly the subjects of injunctions to assist them, Matt. 19:21; Mark 10:21; Luke 14:13, 21; 18:22; Rom. 15:26; Gal. 2:10; (b) metaphorically, Matt. 5:3; Luke 6:20; Rev. 3:17.

2.penichros    (πενιχρός, 3998), akin to B, “needy, poor,” is used of the widow in Luke 21:2 (cf. No. 1, of the same woman, in v. 3); it is used frequently in the papyri.! In the Sept., Ex. 22:25; Prov. 28:15; 29:7.!

penes (πένης, 3993), “a laborer” (akin topenomai, “to work for one’s daily bread”), is translated “poor” in 2 Cor. 9:9.!

C. Verb.

ptocheuo (άνήκω, 433), “to be poor as a beggar” (akin to A, No. 1), “to be destitute,” is said of Christ in 2 Cor. 8:9.!

PORCH

1.    stoa (στοά, 4745), “a portico,” is used (a) of the “porches” at the pool of Bethesda, John 5:2; (b) of the covered colonnade in the Temple, called Solomon’s “porch,” John 10:23; Acts 3:11; 5:12 a portico on the eastern side of the temple; this and the other “porches” existent in the time of Christ were almost certainly due to Herod’s restoration.

Cf. Stoics (Acts 17:18), “philosophers of the porch.”!

2.    pulon (ανθραξ, 440), akin to pule, “a gate” (Eng., “pylon”), is used of “a doorway, porch or vestibule” of a house or palace, Matt. 26:71. In the parallel passage Mark 14:68, No. 3 is used, and pulon doubtless stands in Matt. 26 for proaulion. See gate, No. 2.

3.    proaulion (προαύλιον, 4259), “the exterior court” or “vestibule,” between the door and the street, in the houses of well-to-do folk, Mark 14:68, “porch” (rv marg., “forecourt”).!

PORTER

thuroros (θυρωρός, 2377), “a door-keeper” (thura, “a door,” ouros, “a guardian”), is translated “porter” in Mark 13:34; John 10:3; it is used of a female in John 18:16, 17, translated “(her) that kept the door.”! In the Sept., 2 Sam. 4:6; 2 Kings 7:11; Ezek. 44:11.!

PORTION

A. Nouns.

1.    meros (μέρος, 3313), “a part,” is translated “portion” in Matt. 24:51; Luke 12:46; 15:12. See part.

2.    kleros (κληρος, 2819), “a lot,” is translated “portion” in Acts 1:17, RV. See CHARGE, INHERITANCE, LOT.

3.    meris (μερίς, 3310), “a part,” is translated “portion” in 2 Cor. 6:15, rv. See part. Note: For “portion of food,” Luke 12:42, RV, see food, No. 4.

B. Verb.

summeri o (συμμερίζομαι, 4829), “to have a part with” (akin to A, No. 3), is translated “have their portion with” in 1 Cor. 9:13. rv. See partaker.!

C. Adverb

polumeros (πολυμέρως, 4181) signifies “in many parts” or “portions” (polus,

“many,” and A, No. 1), Heb. 1:1, RV (kjv, “at sundry times”).!

POSSESS, POSSESSION

A. Verbs.

1. katecho (κατέχω, 2722), “to hold fast, hold back,” signifies “to possess,” in 1 Cor. 7:30 and 2 Cor. 6:10. See hold.

2.    ktaomai (κτάομαι, 2932), “to procure for oneself, acquire, obtain,” hence, “to possess” (akin to B, No. 1), has this meaning in Luke 18:12 and 1 Thess. 4:4; in Luke 21:19, RV, “ye shall win” (kjv, “possess ye”), where the probable meaning is “ye shall gain the mastery over your souls,” i.e., instead of giving way to adverse circumstances. See obtain.

3.    huparcho (ύπάρχω, 5225), “to be in existence,” and, in a secondary sense, “to belong to,” is used with this meaning in the neuter plural of the present participle with the article signifying one’s “possessions,” “the things which he possesseth,” Luke 12:15;

Acts 4:32; in Heb. 10:34, rv, “possessions” (kjv, “goods”); cf. B, No. 4. See goods.

4.    daimonizomai (δαιμονίζομαι, 1139), “to be possessed of a demon or demons”: see demon, B.

Note: In Acts 8:7 and 16:16, kjv, echo, “have,” is translated “to be possessed of,” in the sense of No. 4, above, rv, “had” and “having.”

B. Nouns.

1.    ktema (κτημα, 2933), akin to A, No. 2, denotes “a possession, property,” Matt. 19:22; Mark 10:22; Acts 2:45; 5:1.!

2.    kataschesis (κατάσχεσις, 2697), primarily “a holding back” (akin to A, No. 1), then, “a holding fast,” denotes “a possession,” Acts 7:5, or “taking possession,” v. 45, with the article, lit., “in the (i.e., their) taking possession.”!

3.    peripoiesis (περιποίησις, 4047), “an obtaining, an acquisition,” is translated “(God’s own) possession” in Eph. 1:14, RV, which may mean “acquisition,” kjv, “purchased possession”, 1 Pet. 2:9, rv, “God’s own possession,” kjv, “a peculiar (people).” See obtain.

4.    huparxis (ΰπαρξις, 5223), primarily “subsistence” (akin to A, No. 3), later denoted “substance, property, possession” in Heb. 10:34, rv (kjv, substance). See goods, substance.

Note: In Acts 28:7, kjv, choria, “lands” (rv), is translated “possessions.”

C. Adjective.

periousios (περιούσιος, 4041), “of one’s own possession, one’s own,” qualifies the

noun laos, “people,” in Titus 2:14, kjv, “peculiar,” see rv.! In the Sept., Ex. 19:5; 23:22; Deut. 7:6; 14:2; 26:18.!

POSSESSOR

ktetor (κτ)τωρ, 2935), “a possessor, an owner” (akin to ktaomai, see possess, No.

2), occurs in Acts 4:34.!

POSSIBLE

A. Adjective.

dunatos (δυνατός, 1415), “strong, mighty, powerful, able (to do),” in its neuter form signifies “possible,” Matt. 19:26; 24:24; 26:39; Mark 9:23; 10:27; 13:22; 14:35, 36; Luke 18:27; Acts 2:24; 20:16 (27:39, in some mss; dunamai, “to be able,” in the most authentic, rv, “they could”); Rom. 12:18; Gal. 4:15. See able.

B. Verb.

eimi (ειμί, 1510), “to be,” is used in the third person singular, impersonally, with the meaning “it is possible,” negatively in 1 Cor. 11:20, RV, (kjv, “it is not”), and Heb. 9:5, “we cannot,” lit., “it is not possible.”

Note: For Heb. 10:4, kjv, “it is not possible,” see impossible.

POT

1.    xestes (ξέστής, 3582) was a Sicilian corruption of the Latin liquid measure

sextarius, about a pint; in Mark 7:4 (v. 8 also in some mss.) it denotes “a pitcher,” of wood or stone.!

2.    stamnos (στάμνος, 4713), primarily “an earthen jar” for racking off wine, hence, “any kind of jar,” occurs in Heb. 9:4.!

For POTENTATE, used of God, 1 Tim. 6:15, see authority, No. 4 POTTER

A. Noun.

kerameus (κεραμεύς, 2763), “a potter” (from kerannumi, “to mix,” akin to keramos, “potter’s clay”), is used (a) in connection with the “potter’s field,” Matt. 27:7, 10; (b) illustratively of the “potter’s” right over the clay, Rom. 9:21, where the introductory “or” suggests the alternatives that either there must be a recognition of the absolute discretion and power of God, or a denial that the “potter” has power over the clay. There is no suggestion of the creation of sinful beings, or of the creation of any simply in order to punish them. What the passage sets forth is God’s right to deal with sinful beings according to His own counsel.!

B. Adjective.

keramikos (κεραμικός, 2764) denotes “of (or made by) a potter” (Eng., “ceramic”), “earthen,” Rev. 2:27.!

POUND

1.    litra (λίτρα, 3046) was a Sicilian coin, the equivalent of a Latin libra or as (whence the metric unit, “liter”); in the NT it is used as a measure of weight, a pound, John 12:3; 19:39.!

2.    mna (μνα, 3414), a Semitic word, both “a weight” and “a sum of money,” 100

shekels (cf. 1 Kings 10:17, maneh; Dan. 5:25, 26, mene), in Attic Greek 100 drachmai, in weight about 15 oz., in value near about L/4 Is. 3d. (see piece), occurs in Luke 19:13, 16 (twice), 18 (twice), 20, 24 (twice), 25.!

POUR

1.    ballo (βάλλω, 906), “to throw,” is used of “pouring” liquids, Matt. 26:12, RV, marg., “cast” (of ointment); John 13:5 (of water). See cast, No. 1.

2.    katacheo (καταχέω, 2708), “to pour down upon” (kata, “down,” cheo, “to pour”), is used in Matt. 26:7 (cf. No. 1 in v. 12) and Mark 14:3, of ointment.!

3.    ekcheo (έκχέω, 1632), “to pour out” (ek, “out”), is used (a) of Christ’s act as to the changers’ money, John 2:15; (b) of the Holy Spirit, Acts 2:17, 18, 33, RV, “He hath poured forth” (kjv, “... shed forth”); Titus 3:6, rv, “poured out” (kjv, “shed”); (c) of the emptying of the contents of the bowls (kjv, “vials”) of divine wrath, Rev. 16:1-4, 8, 10, 12, 17; (d) of the shedding of the blood of saints by the foes of God, Rev. 16:6, RV, “poured out” (kjv, “shed”); some mss. have it in Acts 22:20. See run, shed, spill.

4.    ekchuno (έκχέω, 1632) or ekchunno, a Hellenistic form of No. 3, is used of the blood of Christ, Luke 22:20, RV “is poured out” (kjv, “is shed”); of the Holy Spirit, Acts 10:45. See gush out, run, shed, spill.

5. epicheo (έπιχέω, 2022), “to pour upon” (epi), is used in Luke 10:34, of the oil and wine used by the good Samaritan on the wounds of him who had fallen among robbers.!

Note: For the kjv, “poured out” in Rev. 14:10 (rv, “prepared”), see mingle, No. 2. POVERTY

ptocheia (πτωχεία, 4432), “destitution” (akin to ptocheuo, see poor), is used of the “poverty” which Christ voluntarily experienced on our behalf, 2 Cor. 8:9; of the destitute condition of saints in Judea, v. 2; of the condition of the church in Smyrna, Rev. 2:9, where the word is used in a general sense. Cf. synonymous words under POOR.!

For POWDER see grind

POWER (Noun, and Verb, to have, bring under)

A. Nouns.

1.    dunamis (δύναμις, 1411), for the different meanings of which see ability, might,

is sometimes used, by metonymy, of persons and things, e.g., (a) of God, Matt. 26:64; Mark 14:62; (b) of angels, e.g., perhaps in Eph. 1:21, RV, “power,” kjv, “might” (cf.

Rom. 8:38; 1 Pet. 3:22); (c) of that which manifests God’s “power”: Christ, 1 Cor. 1:24; the gospel, Rom. 1:16; (d) of mighty works (RV, marg., “power” or “powers”), e.g., Mark 6:5, “mighty work”; so 9:39, RV (kjv, “miracle”); Acts 2:22 (ditto); 8:13, “miracles”; 2 Cor. 12:12, RV, “mighty works” (kjv, “mighty deeds”).

Note: For different meanings of synonymous terms, see Note under dominion, A, No.

1.

2.    exousia (έξουσία, 1849) denotes “freedom of action, right to act”; used of God, it is absolute, unrestricted, e.g., Luke 12:5 (RV marg., “authority”); in Acts 1:7 “right of disposal” is what is indicated; used of men, authority is delegated. Angelic beings are called “powers” in Eph. 3:10 (cf. 1:21); 6:12; Col. 1:16; 2:15 (cf. 2:10). See authority, No. 1, see also principality.

3.    ischus (ισχύς, 2479), “ability force, strength,” is nowhere translated “power” in the rv (kjv in 2 Thess. 1:9). See ability, No. 2.

4.    kratos (κράτος, 2904) is translated “power” in the RV and kjv in 1 Tim. 6:16; Heb. 2:14; in Eph. 1:19 (last part); 6:10, kjv, “power” (rv, “strength”): see dominion, A, No.

1, STRENGTH, A, No. 3.

5.    dunaton (δυνατός, 141526), the neuter of the adjective dunatos, “powerful” (akin to No. 1), is used as a noun with the article in Rom. 9:22, “(to make His) power (known).” See able.

6.    arche (άρχη, 746), “a beginning, rule,” is translated “power” in Luke 20:20, kjv (rv, “rule”). See beginning, B.

B. Verb.

exousiazo (έξουσιάζω, 1850), “to exercise authority” (akin to A, No. 2), is used (a) in the active voice, Luke 22:25, RV, “have authority” (kjv, “exercise authority”), of the “power” of rulers; 1 Cor. 7:4 (twice), of marital relations and conditions; (b) in the passive voice, 1 Cor. 6:12, to be brought under the “power” of a thing; here, this verb and

the preceding one connected with it, exesti, present a paronomasia, which Lightfoot brings out as follows: “All are within my power; but I will not put myself under the power of any one of all things.” See authority, B, No. 1.!

Notes: (1) In Rev. 13:14, 15, kjv, didomi, “to give,” is translated “(he) had power”;

rv, “it was given (him)” and “it was given unto him”; the kjv misses the force of the

permissive will of God in the actings of the Beast. (2) In Rom. 16:25, kjv, dunamai, “to be able,” is translated “that is of power” (rv, “that is able”). See able. (3) The subject of power in Scripture may be viewed under the following heads: (a) its original source, in the Persons in the Godhead; (b) its exercise by God in creation, its preservation and its government; (c) special manifestations of divine “power,” past, present and future; (d) “power” existent in created beings, other than man, and in inanimate nature; (e) committed to man, and misused by him; (f) committed to those who, on becoming believers, were “empowered” by the Spirit of God, are indwelt by Him, and will exercise it hereafter for God’s glory.

POWERFUL, POWERFULLY

A. Adjectives.

1.    energes (ένεργης, 1756): see active.

2.    ischuros (ισχυρός, 2478), “strong, mighty,” akin to ischus (see power, A, No. 3), is translated “powerful” in 2 Cor. 10:10, kjv (rv, “strong”). See strong.

B. Adverb.

eutonos (εύτόνως, 2159) signifies “vigorously, vehemently” (eu, “well,” teino, “to stretch”), Luke 23:10, “vehemently,” of the accusation of the chief priests and scribes against Christ; Acts 18:28, RV, “powerfully” (kjv, “mightily”), of Apollos in confuting Jews.! In the Sept., Josh. 6:8.!

Note: For “is powerful,” 2 Cor. 13:3, RV, see mighty, C.

For PRACTICES see covetousB, No. 3

practice

prasso (πράσσώ, 4238) is translated by the verb “to practice” in the rv in the following passages (the kjv nowhere renders the verb thus): John 3:20 (marg.); 5:29 (marg.); Acts 19:19; Rom. 1:32 (twice); 2:1, 2, 3; 7:15, 19; Gal. 5:21. See DO, No. 2.

For PRAETORIUM and PRAETORIAN GUARD see palace PRAISE

A.    Nouns.

1.    ainos (αίνος, 136), primarily “a tale, narration,” came to denote “praise”; in the NT only of praise to God, Matt. 21:16; Luke 18:43.!

2.    epainos (έπαινος, 1868), a strengthened form of No. 1 (epi upon), denotes “approbation, commendation, praise”; it is used (a) of those on account of, and by reason of, whom as God’s heritage, “praise” is to be ascribed to God, in respect of His glory (the exhibition of His character and operations), Eph. 1:12 in v. 14, of the whole company, the

church, viewed as “God’s own possession” (rv); in v. 6, with particular reference to the glory of His grace towards them; in Phil. 1:11, as the result of “the fruits of righteousness” manifested in them through the power of Christ; (b) of “praise” bestowed by God, upon the Jew spiritually (Judah = “praise”), Rom. 2:29; bestowed upon believers hereafter at the judgment seat of Christ, 1 Cor. 4:5 (where the definite article indicates that the “praise” will be exactly in accordance with each person’s actions); as the issue of present trials, “at the revelation of Jesus Christ,” 1 Pet. 1:7; (c) of whatsoever is “praiseworthy,” Phil. 4:8; (d) of the approbation by churches of those who labor faithfully in the ministry of the gospel, 2 Cor. 8:18; (e) of the approbation of well-doers by human rulers, Rom. 13:3; 1 Pet. 2:14.!

3.    ainesis (αννεσις, 133), “praise” (akin to No. 1), is found in Heb. 13:15, where it is metaphorically represented as a sacrificial offering.!

Notes: (1) In 1 Pet. 2:9, kjv, arete, “virtue, excellence,” is translated “praises” (rv,

“excellencies”). (2) In the following the kjv translates doxa, “glory,” by “praise” (rv, “glory”); John 9:24, where “give glory to God” signifies “confess thy sins” (cf. Josh.

7:19, indicating the genuine confession of facts in one’s life which gives glory to God); 12:43 (twice); 1 Pet. 4:11.

B.    Verbs

1.    aineo (αινέώ, 134), “to speak in praise of, to praise” (akin to A, No. 1), is always used of “praise” to God, (a) by angels, Luke 2:13; (b) by men, Luke 2:?; 19:37; 24:53; Acts 2:20, 47; 3:8, 9; Rom. 15:11 (No. 2 In some texts); Rev. 19:5.!

2.    epaineo (έπαινέώ, 1867), akin to A, No. 2, is rendered “praise,” 1 Cor. 11:2, 17,

22: see commend, No. 1.

3.    humneo (ύμνέώ, 5214) denotes (a) transitively, “to sing, to laud, sing to the praise of’ (Eng., “hymn”), Acts 16:25, kjv, “sang praises” (RV, “singing hymns”); Heb. 2:12, RV, “will I sing (Thy) praise,” kjv, “will I sing praise (unto Thee),” lit., “I will hymn Thee”; (b) intransitively, “to sing,” Matt. 26:30; Mark 14:26, in both places of the singing of the paschal hymns (Ps. 113-118, and 136), called by Jews the Great Hallel.!

4.    psallo (ψάλλω, 5567), primarily, “to twitch” or “twang” (as a bowstring, etc.), then, “to play” (a stringed instrument with the fingers), in the Sept., to sing psalms, denotes, in the NT, to sing a hymn, sing “praise”; in Jas. 5:13, RV, “sing praise” (kjv, “sing psalms”). See melody, sing.

5.    exomologeo (έξομολογέω, 1843) in Rom. 15:9, rv, “will I give praise” (kjv, and rv marg., “I will confess”): see confess, A, No. 2 (c).

Note: In Luke 1:64, kjv, eulogeo, “to bless,” is translated “praised” (rv, “blessing”). PRATE

phluareo (φλυαρέω, 5396) signifies “to talk nonsense” (fromphluo, “to babble”; cf.

the adjectivephluaros, “babbling, garrulous, tattlers,” 1 Tim. 5:13), “to raise false accusations,” 3 John 10.!

pray, prayer

A.    Verbs.

1.    euchomai (εύχομαι, 2172), “to pray (to God),” is used with this meaning in 2 Cor. 13:7; v. 9, RV, “pray” (kjv, “wish”); Jas. 5:16; 3 John 2, RV, “pray” (kjv, wish). Even when the RV and kjv translate by “I would,” Acts 26:29, or “wished for,” Acts 27:29 (RV, marg., “prayed”), or “could wish,” Rom. 9:3 (RV, marg., “could pray”), the indication is that “prayer” is involved.!

2.    proseuchomai (προσεύχομαι, 4336), “to pray,” is always used of “prayer” to God, and is the most frequent word in this respect, especially in the Synoptists and Acts, once in Romans, 8:26; in Ephesians, 6:18; in Philippians, 1:9; in 1 Timothy, 2:8; in Hebrews, 13:18; in Jude, v. 20. For the injunction in 1 Thess. 5:17, see cease, C.

3.    erotao (έρωτάω, 2065), “to ask,” is translated by the verb to pray in Luke 14:18, 19; 16:27; John 4:31; 14:16; 16:26; 17:9, 15, 20; in Acts 23:18, RV, “asked” (kjv “prayed”); in 1 John 5:16, rv, “should make request” (kjv “shall pray”). See ask, A, No.

2.

4.    deomai (δέομαι, 1189), “to desire,” in 2 Cor. 5:20; 8:4, rv, “beseech” (kjv, “pray”): see BESEECH, No. 3.

Notes: (1) Parakaleo, “to call to one’s aid,” is rendered by the verb “to pray” in the kjv in the following: Matt. 26:53 (RV, “beseech”); so Mark 5:17, 18; Acts 16:9; in 24:4, rv, “intreat”; in 27:34, rv, “beseech.” See beseech, No. 1. (2) In 1 Thess. 5:23 and 2 Tim. 4:16, there is no word in the original for “I pray,” see the RV.

B.    Nouns.

1.    euche (εύχ), 2171), akin to A, No. 1, denotes “a prayer,” Jas. 5:15; “a vow,” Acts 18:18 and 21:23. See vow.!

2.    proseuche (προσευχ), 4335), akin to A, No. 2, denotes (a) “prayer” (to God), the most frequent term, e.g., Matt. 21:22; Luke 6:12, where the phrase is not to be taken literally as if it meant, “the prayer of God” (subjective genitive), but objectively, “prayer to God.” In Jas. 5:17, “He prayed fervently,” RV, is, lit., “he prayed with prayer” (a Hebraistic form); in the following the word is used with No. 3: Eph. 6:18; Phil. 4:6; 1 Tim. 2:1; 5:5; (b) “a place of prayer,” Acts 16:13, 16, a place outside the city wall, RV.

3.    deesis (δέήσις, 1162), primarily “a wanting, a need” (akin to A, No. 4), then, “an asking, entreaty, supplication,” in the NT is always addressed to God and always rendered “supplication” or “supplications” in the RV; in the kjv “prayer,” or “prayers,” in Luke 1:13; 2:37; 5:33; Rom. 10:1; 2 Cor. 1:11; 9:14; Phil. 1:4 (in the 2nd part, “request”); 1:19; 2 Tim. 1:3; Heb. 5:7; Jas. 5:16; 1 Pet. 3:12.

4.    enteuxis (εντευξις, 1783) is translated “prayer” in 1 Tim. 4:5; see intercession.

Notes: (1) Proseuche is used of “prayer” in general; deesis stresses the sense of need; it is used sometimes of request from man to man.

(2)    In the papyri enteuxis is the regular word for a petition to a superior. For the

synonymous word aitema see petition; for hiketeria, Heb. 5:7, see supplication.

(3)    “Prayer is properly addressed to God the Father Matt. 6:6; John 16:23; Eph. 1:17; 3:14, and the Son, Acts 7:59; 2 Cor. 12:8; but in no instance in the NT is prayer addressed to the Holy Spirit distinctively, for whereas the Father is in Heaven, Matt. 6:9, and the Son is at His right hand, Rom. 8:34, the Holy Spirit is in and with the believers, John 14:16, 17.

“Prayer is to be offered in the Name of the Lord Jesus, John 14:13, that is, the prayer must accord with His character, and must be presented in the same spirit of dependence and submission that marked Him, Matt. 11:26; Luke 22:42.

“The Holy Spirit, being the sole interpreter of the needs of the human heart, makes His intercession therein; and inasmuch as prayer is impossible to man apart from His help, Rom. 8:26, believers are exhorted to pray at all seasons in the Spirit, Eph. 6:18; cf. Jude 20, and Jas. 5:16, the last clause of which should probably be read ‘the inwrought [i.e., by the Holy Spirit] supplication of righteous man availeth much’ (or ‘greatly

prevails’ ischuo, as in Acts 19:16, 20).

“None the less on this account is the understanding to be engaged in prayer, 1 Cor. 14:15, and the will, Col. 4:12; Acts 12:5 (where ‘earnestly’ is, lit., ‘stretched out’) and so in Luke 22:44.

“Faith is essential to prayer, Matt. 21:22; Mark 11:24; Jas. 1:5-8, for faith is the recognition of, and the committal of ourselves and our matters to, the faithfulness of God. “Where the Jews were numerous, as at Thessalonica, they had usually a Synagogue,

Acts 17:1; where they were few, as at Philippi, they had merely a proseuche, or ‘place of prayer,’ of much smaller dimensions, and commonly built by a river for the sake of the water necessary to the preliminary ablutions prescribed by Rabbinic tradition, Acts 16:13, 16.”*

PREACH, PREACHING

A. Verbs.

1. euangelizo (εύαγγελίζω, 2097) is almost always used of “the good news” concerning the Son of God as proclaimed in the gospel [exceptions are e.g., Luke 1:19; 1 Thess. 3:6, in which the phrase “to bring (or show) good (or glad) tidings” does not refer to the gospel]; Gal. 1:8 (2nd part). With reference to the gospel the phrase “to bring, or declare, good, or glad, tidings” is used in Acts 13:32; Rom. 10:15; Heb. 4:2.

In Luke 4:18 the RV “to preach good tidings” gives the correct quotation from Isaiah, rather than the kjv “to preach the Gospel.” In the Sept. the verb is used of any message intended to cheer the hearers, e.g. 1 Sam. 31:9; 2 Sam. 1:20. See gospel, B, No. 1.

2.    kerusso (κηρύσσω, 2784) signities (a) “to be a herald,” or, in general, “to proclaim,” e.g., Matt. 3:1; Mark 1:45, “publish”; in Luke 4:18, RV, “to proclaim,” kjv,

“to preach”; so verse 19; Luke 12:3; Acts 10:37; Rom. 2:21; Rev. 5:2. In 1 Pet. 3:19 the probable reference is, not to glad tidings (which there is no real evidence that Noah preached, nor is there evidence that the spirits of antediluvian people are actually “in prison”), but to the act of Christ after His resurrection in proclaiming His victory to fallen angelic spirits; (b) “to preach the gospel as a herald,” e.g., Matt. 24:14; Mark 13:10, RV, “be preached” (kjv, “be published”); 14:9; 16:15, 20; Luke 8:1; 9:2; 24:47; Acts 8:5; 19:13; 28:31; Rom. 10:14, present participle, lit., “(one) preaching,” “a preacher”; 10:15 (1st part); 1 Cor. 1:23; 15:11, 12; 2 Cor. 1:19; 4:5; 11:4; Gal. 2:2; Phil. 1:15; Col. 1:23; 1 Thess. 2:9; 1 Tim. 3:16; (c) “to preach the word,” 2 Tim. 4:2 (of the ministry of the Scriptures, with special reference to the gospel). See proclaim, publish.

3.    proeuangelizomai (προευαγγελίζομαι, 4283): see gospel, B, No. 2.

4.    prokerusso (προκηρύσσω, 4296), lit., “to proclaim as a herald” (pro, before, and No. 2), is used in Acts 13:24, “had first preached.” Some mss. have the verb in Acts 3:20; for the best see appoint, No. 12.!

5.    parrhesiazomai (παρρησιάζομαι, 3955), “to be bold in speech,” is translated “to preach boldly” in Acts 9:27 (2nd part); in v. 29, rv (kjv, “he spake boldly”). See bold,

A, No. 2.

Notes: (1) For diangello, translated “preach” in Luke 9:60, see declare, A, No. 3.

(2) Katangello, “to proclaim,” is always so translated in the rv; the kjv renders it by “to

preach” in Acts 4:2; 13:5, 38; 15:36; 17:3, 13; 1 Cor. 9:14; Col. 1:28. (3) Laleo, “to speak,” is translated “preached,” Mark 2:2, kjv, “preached” (rv, “spake”); in Acts 8:25, 1st part, kjv (rv, “spoken”); so in 13:42 and 14:25; “preaching” in Acts 11:19, kjv, but what is indicated here is not a formal “preaching” by the believers scattered from Jerusalem, but a general testimony to all with whom they came into contact; in 16:6, RV,

“to speak” (kjv, “to preach”). (4) For dialegomai, in kjv of Acts 20:7, 9, see discourse. (5) For kjv, “preached” in Heb. 4:2 (2nd part), see hearing. (6) In Rom. 15:19 pleroo, “to fulfill” (RV, marg.), is rendered “I have fully preached.”

B. Nouns.

kerugma (κήρυγμα, 2782), “a proclamation by a herald” (akin to A, No. 2), denotes “a message, a preaching” (the substance of what is “preached” as distinct from the act of “preaching”), Matt. 12:41; Luke 11:32; Rom. 16:25; 1 Cor. 1:21; 2:4; 15:14; in 2 Tim. 4:17 and Titus 1:3, RV, “message,” marg., “proclamation,” kjv, “preaching.” See message.! In the Sept., 2 Chron. 30:5; Prov. 9:3; Jonah 3:2.!

Note: In 1 Cor. 1:18, kjv, logos, “a word,” is translated “preaching,” RV, “the word (of the Cross),” i.e., not the act of “preaching,” but the substance of the testimony, all that God has made known concerning the subject. For Heb. 4:2, kjv, see hear, B, No. 1. PREACHER

kerux (κηρυξ, 2783), “a herald” (akin to A, No. 2 and B, above), is used (a) of the “preacher” of the gospel, 1 Tim. 2:7; 2 Tim. 1:11; (b) of Noah, as a “preacher” of righteousness, 2 Pet. 2:5.!

Notes: (1) For “a preacher,” in Rom. 10:14, where the verb kerusso is used, see

preach, A, No. 2. (2) Kerux indicates the “preacher” as giving a proclamation;

euangelistes points to his message as glad tidings; apostolos suggests his relationship to Him by whom he is sent.

PRECEDE

phthano (φθάνω, 5348), “to anticipate, to come sooner,” is translated “shall (in no wise) precede” in 1 Thess. 4:15, RV (kjv, “prevent”), i.e., “shall in no wise obtain any advantage over” (the verb does not convey the thought of a mere succession of one event after another); the apostle, in reassuring the bereaved concerning their departed fellow believers, declares that, as to any advantage, the dead in Christ will “rise first.” See attain, No. 3, come, No. 32.

precept

1.    entole (έντολη, 1785), “a commandment,” is translated “precept” in Mark 10:5 (rv, “commandment”); so Heb. 9:19. See commandment, No. 2.

2.    entalma (ένταλμα, 1778) is always translated “precepts” in the rv; see COMMANDMENT, No. 3.

PRECIOUS, PRECIOUSNESS

1.    timios (τίμιος, 5093), translated “precious,” e.g., in Jas. 5:7; 1 Pet. 1:19; 2 Pet. 1:4; in 1 Cor. 3:12, kjv (rv, “costly”): see costly, B, No. 1, dear, No. 1.

2.entimos    (1784),“precious,” 1 Pet. 2:4, 6: see dear, No. 2.

3.    poluteles (πολυτελης, 4185), “very expensive,” translated “very precious” in Mark 14:3, kjv (rv, “very costly): see costly, B, No. 2.

4.    polutimos (πολύτιμος, 4186), “of great value”; comparative degree in 1 Pet. 1:7; see costly, B, No. 3, dear, No. 1 (for a less authentic reading).

5.    barutimos (βαρύτιμος, 927), “of great value, exceeding precious” (barus, “weighty,” time, value), is used in Matt. 26:7.!

6.    isotimos (ισότιμος, 2472), “of equal value, held in equal honor” (isos, “equal,” and

time, is used in 2 Pet. 1:1, “a like precious (faith),” rv (marg., “an equally precious”).!

Note: In 1 Pet. 2:7, kjv, the noun time, is translated “precious” (rv, “preciousness”). See honor, No. 1.

predestinate

proorizo (προορίζω, 4309): see determine.

Note: This verb is to be distinguished fromproginosko, “to foreknow”; the latter has special reference to the persons foreknown by God; proorizo has special reference to that

to which the subjects of His foreknowledge are “predestinated.” See foreknow, A and

B.

PREEMINENCE (to have the)

1.    proteuo (πρώτεύώ, 4409), “to be first” (protos), “to be preeminent,” is used of Christ in relation to the Church, Col. 1:18.!

2.    philoproteuo (φιλοπρώτεύώ, 5383), lit., “to love to be preeminent” (philos, “loving”), “to strive to be first,” is said of Diotrephes, 3 John 9.!

PREFER, PREFERRING

proegeomai (προηγέομαι, 4285), “to go before and lead,” is used in Rom. 12:10, in the sense of taking the lead in showing deference one to another, “(in honor) preferring one another.”!

Notes: (1) In John 1:15, 30, kjv, ginomai, “to become,” is translated “is preferred”

(rv, “is become”); some mss. have it again in v. 27. (2) For prokrima, 1 Tim. 5:21 (kjv, “preferring one before another”), see prejudice.

PREJUDICE

prokrima (πρόκριμα, 4299) denotes “prejudging” (akin to prokrino, “to judge beforehand”), 1 Tim. 5:21, RV, “prejudice” (marg., “preference”), preferring one person, another being put aside, by unfavorable judgment due to partiality.!

PREMEDITATE

Note: This is the kjv rendering of meletao, “to care for,” which occurs in some mss. in Mark 13:11, “(neither) do ye premeditate.” It is absent from the best mss. See IMAGINE.

PREPARATION, PREPARE, PREPARED

A. Nouns.

1.    hetoimasia (ετοιμασία, 2091) denotes (a) “readiness,” (b) “preparation”; it is found in Eph. 6:15, of having the feet shod with the “preparation” of the gospel of peace; it also has the meaning of firm footing (foundation), as in the Sept. of Ps. 89:14 (rv, “foundation”); if that is the meaning in Eph. 6:15, the gospel itself is to be the firm footing of the believer, his walk being worthy of it and therefore a testimony in regard to it. See ready.!

2.    paraskeue (παρασκευή, 3904) denotes “preparation, equipment.” The day on which Christ died is called “the Preparation” in Mark 15:42 and John 19:31; in John 19:42 “the Jews’ Preparation,” rv; in 19:14 it is described as “the Preparation of the Passover”; in Luke 23:54, RV, “the day of the Preparation (and the Sabbath drew on).”

The same day is in view in Matt. 27:62, where the events recorded took place on “the day after the Preparation” (rv). The reference would be to the 6th day of the week. The title arose from the need of preparing food etc. for the Sabbath. Apparently it was first applied only to the afternoon of the 6th day; later, to the whole day. In regard to the phraseology in John 19:14, many hold this to indicate the “preparation” for the paschal feast. It probably means “the Preparation day,” and thus falls in line with the Synoptic Gospels. In

modern Greek and ecclesiastical Latin, Parasceve = Friday.!

B. Verbs.

1.    hetoimazo (ετοιμάζω, 2090), “to prepare, make ready,” is used (I) absolutely, e.g., Mark 14:15; Luke 9:52; (II), with an object, e.g., (a) of those things which are ordained

(1) by God, such as future positions of authority, Matt. 20:23; the coming Kingdom, 25:34; salvation personified in Christ, Luke 2:31; future blessings, 1 Cor. 2:9; a city, Heb. 11:16; a place of refuge for the Jewish remnant, Rev. 12:6; Divine judgments on the world, Rev. 8:6; 9:7, 15; 16:12; eternal fire, for the Devil and his angels, Matt. 25:41; (2) by Christ: a place in Heaven for His followers, John 14:2, 3; (b) of human “preparation” for the Lord, e.g., Matt. 3:3; 26:17, 19; Luke 1:17 (“make ready”), 76; 3:4, kjv (rv, “make ye ready”); 9:52 (“to make ready”); 23:56; Rev. 19:7; 21:2; in 2 Tim. 2:21, of “preparation” of oneself for “every good work”; (c) of human “preparations” for human objects, e.g., Luke 12:20, rv, “thou hast prepared” (kjv, “provided”); Acts 23:23;

Philem. 22.

2.    katartizo (καταρτίζω, 2675), “to furnish completely, prepare,” is translated “didst Thou prepare” in Heb. 10:5 (kjv, “hast Thou prepared”), of the body of the Lord Jesus. See fit, B, No. 3.

3.    kataskeuazo (κατασκευάζω, 2680), “to prepare, make ready” (kata, used

intensively, skeue, “equipment”), is so translated in Matt. 11:10; Mark 1:2; Luke 1:17; 7:27; Heb. 9:2, rv (kjv, “made”); 9:6, rv (kjv, “were ... ordained”); 11:7; 1 Pet. 3:20. See BuILD, No. 5.

4.    paraskeuazo (παρασκευάζω, 3903), “to prepare, make ready” (para, “beside”), is used of making ready a meal, Acts 10:10: in the middle voice, of “preparing” oneself for war, 1 Cor. 14:8, RV; in the passive voice, of “preparing” an offering for the needy, 2 Cor. 9:2, “hath been prepared,” rv (kjv, “was ready”); v. 3, “ye may be prepared,” rv (kjv, “ye may be ready”). See ready.!

5. proetoima o (προετοιμάζω, 4282), “to prepare beforehand” (pro, “before,” and No. 1), is used of good works which God “afore prepared,” for fulfillment by believers, Eph. 2:10, rv (kjv, “hath before ordained,” marg., “prepared”); of “vessels of mercy,” as “afore prepared” by God “unto glory,” Rom. 9:23. See ordain.!

Notes: (1) Etymologically, the difference between hetoima o and paraskeua o, is

that the former is connected with what is real (etumos) or ready, the latter with skeuos, an

article ready to hand, an implement, vessel. (2) In Mark 14:15, kjv, hetoimos, “ready,” is translated “prepared” (rv, “ready”). It is absent in some mss. See ready.

For PRESBYTERY see elder, A and B PRESENCE

A. Nouns.

1.    prosopon (πρόσωπον, 4383): see face, No. 1 (also appearance, No. 2).

2.    parousi (παρουσία, 3952): see coming (Noun), No. 3.

B. Adverbs and Prepositions.

1. emprosthen (εμπροσθεν, 1715): see before, A, No. 4.

2.    enopion (ένώπιον, 1799) is translated “in the presence of” in Luke 1:19; 13:26; 14:10; 15:10; John 20:30; Rev. 14:10 (twice); in 1 Cor. 1:29 kjv, “in His presence” (RV, “before God”): see before, A, No. 9.

3.    katenopion (κατενώπιον, 2714), kata, “down,” and No. 2, “in the very presence of,” is translated “before the presence of’ in Jude 24. See before, A, No. 10.

4.    apenanti (άπέναντι, 561), “over against, opposite to,” is translated “in the presence of” in Acts 3:16. See before, A, No. 7.

PRESENT (to be)

A. Verbs.

1.    pareimi (πάρειμι, 3918) signifies (a) “to be by, at hand or present,” of persons, e.g., Luke 13:1; Acts 10:33; 24:19; 1 Cor. 5:3; 2 Cor. 10:2, 11; Gal. 4:18, 20; of things, John 7:6, of a particular season in the Lord’s life on earth, “is (not yet) come,” or “is not yet at hand”; Heb. 12:11, of chastening “(for the) present” (the neuter of the present participle, used as a noun); in 13:5 “such things as ye have” is, lit., “the things that are present”; 2 Pet. 1:12, of the truth “(which) is with (you)” (not as kjv, “the present truth,” as if of special doctrines applicable to a particular time); in v. 9 “he that lacketh” is lit., “to whom are not present”; (b) “to have arrived or come,” Matt. 26:50, “thou art come,” RV; John 11:28; Acts 10:21; Col. 1:6.

2.    enistemi (ένίστήμι, 1764), “to set in,” or, in the middle voice and perfect tense of the active voice, “to stand in, be present,” is used of the present in contrast with the past, Heb. 9:9, where the rv correctly has “(for the time) now present” (for the incorrect kjv, “then present”); in contrast to the future, Rom. 8:38; 1 Cor. 3:22; Gal. 1:4, “present”; 1 Cor. 7:26, where “the present distress” is set in contrast to both the past and the future; 2

Thess. 2:2, where the RV, “is now present” gives the correct meaning (kjv, incorrectly,

“is at hand”); the saints at Thessalonica, owing to their heavy afflictions were possessed of the idea that “the day of the Lord,” rv (not as kjv, “the day of Christ”), had begun; this mistake the apostle corrects; 2 Tim. 3:1, “shall come.” See come, No. 26.!

3.    ephistemi (έφίστήμι, 2186), “to set over, stand over,” is translated “present” in Acts 28:2. See assault, A, come, No. 27.

4.    paraginomai (παραγίνομαι, 3854), “to be beside” (para, “by,” ginomai, “to become”), is translated “were present” in Acts 21:18. See come, No. 13.

5.    parakeimai (παράκειμαι, 3873), “to lie beside” (para, and keimai, “to lie”), “to be near,” is translated “is present” in Rom. 7:18, 21.!

6.    sumpareimi (συμπάρειμι, 4840), “to be present with” (sun, with, and No. 1), is used in Acts 25:24.!

B. Adverbs.

1.    arti (αρτι, 737), “just, just now, this moment,” is rendered “(this) present (hour)” in

1 Cor. 4:11; in 1 Cor. 15:6, RV, “now” (kjv, “this present”). See now.

2.    nun (νυν, 3568), “now,” is translated “present,” with reference to this age or period (“world”), in Rom. 8:18; 11:5; 2 Tim. 4:10; Titus 2:12. See henceforth, now.

Notes: (1) Endemeo, “to be at home,” is so rendered in 2 Cor. 5:6 (kjv and rv); in vv.

8, 9, rv, “at home” (kjv, “present”). See home. (2) In John 14:25, kjv, meno, “to abide,” is translated “being present” (RV, “abiding”). (3) In Luke 5:17 the RV has “with Him,” for kjv, italicized, “present.”

PRESENT (Verb)

1.    paristemi (παρίστημι, 3936) denotes, when used transitively, “to place beside”

(para, “by,” histemi, “to set”), “to present,” e.g., Luke 2:22; Acts 1:3, “He shewed (Himself)”; 9:41; 23:33; Rom. 6:13 (2nd part), RV, “present,” kjv “yield”; so 6:19 (twice); 12:1; 2 Cor. 4:14; 11:2; Eph. 5:27; Col. 1:22, 28; 2 Tim. 2:15, RV (kjv, “shew”). See shew.

2.    paristano (παρίστημι, 3936), a late present form of No. 1, is used in Rom. 6:13 (1st part) and v. 16, RV, “present” (kjv, “yield”).

Notes: (1) In Jude 24, kjv, histemi, “to cause to stand, to set,” is translated “to

present” (rv, “to set”). (2) In Matt. 2:11, kjv,prosphero, “to offer,” is translated “presented” (rv, “offered”).

For PRESENTLY see forthwith, No. 1, and immediately, No. 1 PRESERVE

1.    tereo (τηρέω, 5083) is translated “to preserve” in 1 Thess. 5:23, where the verb is in the singular number, as the threefold subject, “spirit and soul and body,” is regarded as the unit, constituting the person. The aorist or “point” tense regards the continuous “preservation” of the believer as a single, complete act, without reference to the time occupied in its accomplishment; in Jude 1, kjv (rv, “kept”). See keep, No. 1.

2.    suntereo (συντηρέω, 4933): see keep, No. 3.

3. zoogoneo (ζωογονέω, 2225), “to preserve alive”: see live, No. 6.

4.    phulasso (φυλάσσω, 5442), “to guard, protect, preserve,” is translated “preserved” in 2 Pet. 2:5, rv (kjv, “saved”). See guard.

Note: In 2 Tim. 4:18, kjv, sozo, “to save,” is translated “will preserve” (RV, “will save”).

For PRESS (Noun) see crowd, A

PRESS (Verb)

A. Verbs.

1.    thlibo (θλίβω, 2346), “to press, distress, trouble,” is translated “pressed” in 2 Cor. 4:8, rv (kjv, “troubled”). See afflict, No. 4.

2.    apothlibo (άποθλίβω, 598), translated “press” in Luke 8:45 (end): see crush.

3.    biazo (βιάζω, 971), in the middle voice, “to press violently” or “force one’s way into,” is translated “presseth” in Luke 16:16, kjv, rv, “entereth violently,” a meaning confirmed by the papyri. Moulton and Milligan also quote a passage from D. S. Sharp’s

Epictetus and the NT, speaking of “those who (try to) force their way in”; the verb suggests forceful endeavor. See enter, Note (3), violence, B, No. 2.

4.    sunecho (συνέχω, 4912): for the significance of this in Acts 18:5, “was constrained by the word,” RV, i.e., Paul felt the urge of the word of his testimony to the Jews in Corinth, see constrain, No. 3. It is used with No. 1 in Luke 8:45, rv, “press” (kjv, “throng”).

5.    enecho (ένέχω, 1758), lit., “to hold in,” also signifies “to set oneself against, be urgent against,” as the scribes and Pharisees were regarding Christ, Luke 11:53, RV, “to press upon,” marg., “set themselves vehemently against” (kjv, “to urge”). See entangle, No. 3.

6.    epikeimai (έπίκειμαι, 1945), “to lie upon, press upon,” is rendered “pressed upon” in Luke 5:1. See imposed.

7.    epipipto (έπιπίπτω, 1968), “to fall upon,” is rendered “pressed upon” in Mark 3:10. See fall, B, No. 5.

8.    bareo (βαρέω, 916), “to weigh down, burden,” is rendered “we were pressed” in 2 Cor. 1:8, kjv (rv, “we were weighed down”). See burden, B, No. 1A.

9. epibareo (έπιβαρέω, 1912), 2 Cor. 2:5, rv, “I press (not) too heavily” (kjv, “overcharge”). See burden, B, No. 2, overcharge.

10.    piezo (πιέζω, 4085), “to press down together,” is used in Luke 6:38, “pressed down,” of the character of the measure given in return for giving.! In the Sept., Mic. 6:15.!

11.    dioko (διώκω, 1377), “to pursue,” is used as a metaphor from the footrace, in Phil. 3:12, 14, of “speeding on earnestly,” RV, “I press on.” See follow, No. 7.

12.    phero (φέρω, 5342), “to bear, carry,” is used in the passive voice in Heb. 6:1, “let us ... press on,” rv, lit., “let us be borne on” (kjv, “go on”). See go, Note (2), (h).

B. Noun.

epistasis (έπισύστασις, 1999v), primarily “a stopping, halting” (as of soldiers), then,

“an incursion, onset, rush, pressure” (akin to ephistemi, “to set upon”), is so used in 2 Cor. 11:28, “(that which) presseth upon (me),” kjv, “cometh upon,” lit., “(the daily) pressure (upon me)”; some have taken the word in its other meaning “attention,” which

perhaps is accounted for by the variant reading of the pronoun (mou, “my”, instead of

moi, “to me, upon me”), but that does not adequately describe the “pressure” or onset due to the constant call upon the apostle for all kinds of help, advice, counsel, exhortation, decisions as to difficulties, disputes, etc. Cf. the other occurrence of the word in Acts

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

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).

24:12, “stirring up,” RV (kjv, “raising”), lit. “making a stir” (in some mss., episustasis). See come, Notes at end (9).!

For PRESUMPTUOUS see daring, B PRETENSE

prophasis (πρόφασις, 4392): see cloke (Pretense), No. 2.

PREVAIL

1.    ischuo (*σχύώ, 2480), “to be strong, powerful,” is translated “to prevail” in Acts 19:16, 20; Rev. 12:8. See able, B, No. 4.

2.    katischuo (κατισχύώ, 2729), “to be strong against” (kata, “against,” and No. 1), is used in Matt. 16:18, negatively of the gates of hades; in Luke 21:36 (in the most authentic mss., some have kataxioo, “to count worthy”; see kjv), of “prevailing” to escape judgments at the close of this age; in Luke 23:23, of the voices of the chief priests, rulers and people against Pilate regarding the crucifixion of Christ.!

3.    opheleo (ώφελέώ, 5623), “to benefit, do good, profit,” is translated “prevailed” in Matt. 27:24, RV (kjv, “could prevail”), of the conclusion formed by Pilate concerning the determination of the chief priests, elders and people. The meaning of the verb with the negative is better expressed by the phrase “he would do no good”; so in John 12:19, “ye prevail (nothing),” lit., “ye are doing no good.” See advantage, bettered, profit.

4.    nikao (νικάώ, 3528), “to conquer, prevail,” is used as a law term in Rom. 3:4, “(that) Thou ... mightest prevail [kjv, ‘overcome’] (when Thou comest into judgment)”; that the righteousness of the judge’s verdict compels an acknowledgement on the part of the accused, is inevitable where God is the judge. God’s promises to Israel provided no guarantee that an unrepentant Jew would escape doom. In Rev. 5:5, kjv, “hath prevailed” (rv, “hath overcome”). See conquer, No. 1.

For PREVENT, 1 Thess. 4:15, kjv, see precede: Matt. 17:25, kjv, see speak, No. 11

PRICE

A.    Noun.

time (τιμή, 5092) denotes “a valuing,” hence, objectively, (a) “price paid or received,” Matt. 27:6, 9; Acts 4:34 (plural); 5:2, 3; 7:16, RV, “price (in silver),” kjv, “sum (of money)”; 19:19 (plural); 1 Cor. 6:20; 7:23; (b) “value, honor, preciousness.” See HONOR, PRECIOUSNESS.

B.    Verb.

timao (τιμάώ, 5091), “to fix the value, to price,” is translated “was priced” and “did price” in the rv of Matt. 27:9 (kjv, “was valued” and “did value”). See honor.

C. Adjectives

1.poluteles    (πολυτελής, 4185), “of great price,” 1 Pet. 3:4: see cost, B, No. 2.

2.    polutimos (πολύτιμος, 4186), “of great price,” Matt. 13:46: see cost, B, No. 3.

For PRICK (Noun) see GOAD

PRICK (Verb)

katanusso (κατανύσσω, 2660), primarily, “to strike or prick violently, to stun,” is used of strong emotion, in Acts 2:37 (passive voice), “they were pricked (in their heart).”! Cf. katanuxis, “stupor, torpor of mind,” Rom. 11:8.!

PRIDE

A. Nouns.

1.    alazonia (or  — eia) (άλαζονεία, 212) is translated “pride” in 1 John 2:16, kjv. See BOAST, B, No. 2, VAINGLORY.

2.    huperephania (ύπερηφανία, 5243), “pride,” Mark 7:22: see haughty.!

B. Verb.

tuphoo (τυφόω, 5187), “lifted up with pride,” 1 Tim. 3:6, kjv (rv, “puffed up”). See HIGH-MINDED.

PRIEST

1.    hiereus (ίερεύς, 2409), “one who offers sacrifice and has the charge of things pertaining thereto,” is used (a) of a “priest” of the pagan god Zeus, Acts 14:13; (b) of Jewish “priests,” e.g., Matt. 8:4; 12:4, 5; Luke 1:5, where allusion is made to the 24 courses of “priests” appointed for service in the Temple (cf. 1 Chron. 24:4ff.); John 1:19; Heb. 8:4; (c) of believers, Rev. 1:6; 5:10; 20:6. Israel was primarily designed as a nation to be a kingdom of “priests,” offering service to God, e.g., Ex. 19:6, the Israelites having renounced their obligations, Ex. 20:19, the Aaronic priesthood was selected for the purpose, till Christ came to fulfil His ministry in offering up Himself; since then the Jewish priesthood has been abrogated, to be resumed nationally, on behalf of Gentiles, in the millennial kingdom, Is. 61:6; 66:21. Meanwhile all believers, from Jews and Gentiles, are constituted “a kingdom of priests,” Rev. 1:6 (see above), “a holy priesthood,” 1 Pet. 2:5, and “royal,” v. 9. The NT knows nothing of a sacerdotal class in contrast to the laity; all believers are commanded to offer the sacrifices mentioned in Rom. 12:1; Phil. 2:17; 4:18; Heb. 13:15, 16; 1 Pet. 2:5; (d) of Christ, Heb. 5:6; 7:11, 15, 17, 21; 8:4 (negatively); (e) of Melchizedek, as the foreshadower of Christ, Heb. 7:1, 3.

2.    archiereus (άρχιερεύς, 749) designates (a) “the high priests” of the Levitical order, frequently called “chief priests” in the NT, and including “ex-high priests” and members of “high priestly” families, e.g., Matt. 2:4; 16:21; 20:18; 21:15; in the singular, a “high priest,” e.g., Abiathar, Mark 2:26; Annas and Caiaphas, Luke 3:2, where the RV rightly has “in the high priesthood of A. and C.” (cf. Acts 4:6). As to the combination of the two in this respect, Annas was the “high priest” from A.D. 7-14, and, by the time referred to, had been deposed for some years; his son-in-law, Caiaphas, the fourth “high priest” since his deposition, was appointed about A.D. 24. That Annas was still called the “high priest” is explained by the facts (1) that by the Mosaic law the high priesthood was held for life, Num. 35:25; his deposition was the capricious act of the Roman procurator, but he would still be regarded legally and religiously as “high priest” by the Jews; (2) that he probably still held the office of deputy-president of the Sanhedrin (cf. 2 Kings 25:18); (3) that he was a man whose age, wealth and family connections gave him a preponderant influence, by which he held the real sacerdotal power; indeed at this time the high priesthood was in the hands of a clique of some half dozen families; the language of the writers of the gospels is in accordance with this, in attributing the high priesthood rather to a caste than a person; (4) the “high priests” were at that period mere puppets of Roman authorities who deposed them at will, with the result that the title was used more loosely than in former days.

The divine institution of the priesthood culminated in the “high priest,” it being his duty to represent the whole people, e.g., Lev. 4:15, 16; ch. 16. The characteristics of the Aaronic “high priests” are enumerated in Heb. 5:1-4; 8:3; 9:7, 25; in some mss., 10:11 (RV, marg.); 13:11.

(b) Christ is set forth in this respect in the Ep. to the Hebrews, where He is spoken of as “a high priest,” 4:15; 5:5, 10; 6:20; 7:26; 8:1, 3 (RV); 9:11; “a great high priest,” 4:14; “a great priest,” 10:21; “a merciful and faithful high priest,” 2:17; “the Apostle and high priest of our confession,” 3:1, RV; “a high priest after the order of Melchizedek,” 5:10. One of the great objects of this Epistle is to set forth the superiority of Christ’s High Priesthood as being of an order different from and higher than the Aaronic, in that He is the Son of God (see especially 7:28), with a priesthood of the Melchizedek order. Seven outstanding features of His priesthood are stressed, (1) its character, 5:6, 10; (2) His commission, 5:4, 5; (3) His preparation, 2:17; 10:5; (4) His sacrifice, 8:3; 9:12, 14, 27,

28; 10:4-12; (5) His sanctuary, 4:14; 8:2; 9:11, 12, 24; 10:12, 19; (6) His ministry, 2:18; 4:15; 7:25; 8:6; 9:15, 24; (7) its effects, 2:15; 4:16; 6:19, 20; 7:16, 25; 9:14, 28; 10:14-17,

22, 39; 12:1; 13:13-17.

Note: In Acts 4:6 the adjective hieratikos, “high priestly,” is translated “of the high priest.”

PRIESTHOOD, PRIEST’S OFFICE

A.    Nouns.

1.    hierateuma (ίεράτευμα, 2406) denotes “a priesthood” (akin to hierateuo, see below), “a body of priests,” consisting of all believers, the whole church (not a special order from among them), called “a holy priesthood,” 1 Pet. 2:5; “a royal priesthood,” v.

9; the former term is associated with offering spiritual sacrifices, the latter with the royal dignity of showing forth the Lord’s excellencies (RV).! In the Sept., Exod. 19:6; 23:22.!

2.    hierosune (ίερωσύνη, 2420), “a priesthood,” signifies the office, quality, rank and ministry of “a priest,” Heb. 7:11, 12, 24, where the contrasts between the Levitical “priesthood” and that of Christ are set forth.! In the Sept., 1 Chron. 29:22.!

3.    hierateia (ίερατεία, 2405), “a priesthood,” denotes the priest’s office, Luke 1:9; Heb. 7:5, RV, “priest’s office.”!

B.    Verb.

hierateuo (ίερατεύω, 2407) signifies “to officiate as a priest,” Luke 1:8, “he executed the priest’s office.”!

PRINCE

1.    archegos (άρχηγός, 747), primarily an adjective signifying “originating, beginning,” is used as a noun, denoting “a founder, author, prince or leader,” Acts 3:15, “Prince” (marg., “Author”); 5:31; see author, No. 2.

2.    archon (αρχων, 758), the present participle of the verb archo, “to rule”; denotes “a ruler, a prince.” It is used as follows (“p” denoting “prince,” or “princes”; “r,” “ruler” or “rulers”): (a) of Christ, as “the Ruler (kjv, Prince) of the kings of the earth,” Rev. 1:5; (b)

of rulers of nations, Matt. 20:25, RV, “r,” kjv, “p”; Acts 4:26, “r”; 7:27, “r”; 7:35, “r” (twice); (c) of judges and magistrates, Acts 16:19, “r”; Rom. 13:3, “r”; (d) of members of the Sanhedrin, Luke 14:1, RV, “r” (kjv, “chief”); 23:13, 35, “r”; so 24:20, John 3:1; 7:26, 48; 12:42, RV, “r” (kjv, “chief r.”); “r” in Acts 3:17; 4:5, 8; 13:27; 14:5; (e) of rulers of synagogues, Matt. 9:18, 23, “r”; so Luke 8:41; 18:18; (f) of the Devil, as “prince” of this world, John 12:31; 14:30; 16:11; of the power of the air, Eph. 2:2, “the air” being that sphere in which the inhabitants of the world live and which, through the rebellious and godless condition of humanity, constitutes the seat of his authority; (g) of Beelzebub, the “prince” of the demons, Matt. 9:24; 12:24; Mark 3:22; Luke 11:15. See chief, B, No.

10.!

3. hegemon (ήγεμών, 2232), “a leader, ruler,” is translated “princes” (i.e., leaders) in Matt. 2:6: see governor, A, No. 1.

Note: For megistan, Rev. 6:15; 18:23, rv, “princes,” see lord, No. 3.

PRINCIPAL

protos (πρωτος, 4413), “first,” is translated “principal men” in the RV of Luke 19:47 and Acts 25:2. See chief, A.

Note: In Acts 25:23 the phrase kah exochen, lit., “according to eminence,” is

translated “principal (men)”; exoche, primarily a projection (akin to execho, “to stand out”), is used here metaphorically of eminence.! In the Sept., Job 39:28.! PRINCIPALITY

arche (άρχη, 746), “beginning, government, rule,” is used of supramundane beings who exercise rule, called “principalities”; (a) of holy angels, Eph. 3:10, the church in its formation being to them the great expression of “the manifold (or “much-varied”) wisdom of God”; Col. 1:16; (b) of evil angels, Rom. 8:38; Col. 2:15, some would put this under (a), but see spoil B, No. 4; (a) and (b) are indicated in Col. 2:10. In Eph. 1:21, the RV renders it “rule” (kjv, “principality”) and in Titus 3:1, “rulers” (kjv, “principalities”). In Jude 6, RV, it signifies, not the first estate of fallen angels (as kjv), but their authoritative power, “their own” indicating that which had been assigned to them by God, which they left, aspiring to prohibited conditions. See begin, B.

PRINCIPLES

1.    arche (άρχη, 746), “beginning,” is used in Heb. 6:1, in its relative significance, of the beginning of the thing spoken of; here “the first principles of Christ,” lit., “the account (or word) of the beginning of Christ,” denotes the teaching relating to the elementary facts concerning Christ. See begin, B.

2.    stoicheion (στοιχεϊον, 4747) is translated “principles” in Heb. 5:12. See elements. PRINT

tupos (τύπος, 5179), for which see ensample, No. 1, is translated “print” in John 20:25 (twice), of the marks made by the nails in the hands of Christ.

PRISON, PRISON-HOUSE

1.    desmoterion (δεσμωτηριον, 1201), “a place of bonds” (from desmos, “a bond,”

deo, “to bind”), “a prison,” occurs in Matt. 11:2, in Acts 5:21, 23 and 16:26, RV, “prison house” (kjv, “prison”).!

2.    phulake (φυλακη, 5438), for the various meanings of which see cage, denotes a “prison,” e.g., Matt. 14:10; Mark 6:17; Acts 5:19; 2 Cor. 11:23; in 2 Cor. 6:5 and Heb. 11:36 it stands for the condition of imprisonment; in Rev. 2:10; 18:2, “hold” (twice, RV, marg., “prison”; in the 2nd case, kjv, “cage”); 20:7.

3.    teresis (τηρησις, 5084), “a watching, keeping,” then “a place of keeping” is translated “prison” in Acts 5:18 kjv (rv “ward”). See keeping, B.

Notes: (1) For oikema in Acts 12:7, kjv “prison,” see cell. (2) In Matt. 4:12, kjv,

paradidomi, “to betray, deliver up,” is translated “was cast into prison” (rv, “was delivered up”); see betray. In Mark 1:14, kjv, “was put in prison,” rv, as in Matt. 4:12; see put, No. 12.

For PRISON KEEPER see jailor PRISONER

1.    desmios (δέσμιος, 1198), an adjective, primarily denotes “binding, bound,” then, as

a noun, “the person bound, a captive, prisoner” (akin to deo, “to bind”), Matt. 27:15, 16; Mark 15:6; Acts 16:25, 27; 23:18; 25:14, RV (kjv, “in bonds”), 27; 28:16, 17; Eph. 3:1; 4:1; 2 Tim. 1:8; Philem. 1, 9; in Heb. 10:34 and 13:3, “in bonds.” See bond, No. 2.!

Note: The prison at Jerusalem (Acts 5) was controlled by the priests and probably attached to the high priest’s palace, or the Temple. Paul was imprisoned at Jerusalem in the fort Antonia, Acts 23:10; at Caesarea, in Herod’s Praetorium, 23:35; probably his final imprisonment in Rome was in the Tullianum dungeon.

2.    desmotes (δεσμώτης, 1202), akin to No. 1, occurs in Acts 27:1, 42.!

3.    sunaichmalotos (συναιχμάλωτος, 4869), “a fellow prisoner,” primarily “one of

fellow captives in war” (from aichme, “a spear,” and haliskomai, “to be taken”), is used by Paul of Andronicus and Junias, Rom. 16:7 of Epaphras, Philem. 23; of Aristarchus, Col. 4:10, on which Lightfoot remarks that probably his relations with the apostle in Rome excited suspicion and led to a temporary confinement, or that he voluntarily shared his captivity by living with him.!

private, privately

A. Adjective.

idios (ίδιος, 2398), one’s own, is translated “private” in 2 Pet. 1:20 (see under INTERPRETATION). See BUSINESS, B.

B. Adverbial Phrase. kabidian is translated “privately” in Matt. 24:3; Mark 4:34, rv (kjv, “when they were alone”); 6:32 (kjv only); 7:33, RV; 9:28; 13:3; Luke 10:23; Acts 23:19; Gal. 2:2. Contrast 2:14.

PRIVILY

lathra (λάθρα, 2977), “secretly, covertly” (from a root lathU indicating “unnoticed,

unknown,” seen in lanthano, “to escape notice,” lethe, “forgetfulness”), is translated “privily” in Matt. 1:19; 2:7; Acts 16:37; “secretly” in John 11:28 (in some mss., Mark 5:33). See secretly.!

Note: In Gal. 2:4, pareisaktos, an adjective (akin to pareisago, lit., “to bring in

beside,” i.e., “secretly,” from para, “by the side,” eis, “into,” ago, “to bring”), is used, “privily brought in,” RV (kjv, “unawares, etc.”), i.e., as spies or traitors. Strabo, a Greek historian contemporary with Paul, uses the word of enemies introduced secretly into a

city by traitors within.! In the same verse the verb pareiserchomai (see come, No. 8) is translated “came in privily,” of the same Judaizers, brought in by the circumcision party to fulfill the design of establishing the ceremonial law, and thus to accomplish the

overthrow of the faith; cf. in Jude 4 the verb pareisduo (or  — duno), “to slip in secretly, steal in,” rv, “crept in privily” (kjv, “. unawares”). See creep, No. 2.

PRIVY

sunoida (σύν, 4862 and Perf. of σύν, 1492): see know, No. 6.

PRIZE

1.    brabeion (βραβειον, 1017), “a prize bestowed in connection with the games” (akin

to brabeus, “an umpire,” and brabeuo, “to decide, arbitrate,” “rule,” Col. 3:15), 1 Cor. 9:24, is used metaphorically of “the reward” to be obtained hereafter by the faithful believer, Phil. 3:14; the preposition eis, “unto,” indicates the position of the goal. The “prize” is not “the high calling,” but will be bestowed in virtue of, and relation to, it, the heavenly calling, Heb. 3:1, which belongs to all believers and directs their minds and aspirations heavenward; for the “prize” see especially 2 Tim. 4:7, 8.!

2.    harpagmos (άρπαγμός, 725), akin to harpazo, “to seize, carry off by force,” is found in Phil. 2:6, “(counted it not) a prize,” RV (marg., “a thing to be grasped”), kjv, “(thought it not) robbery”; it may have two meanings, (a) in the active sense, “the act of seizing, robbery,” a meaning in accordance with a rule connected with its formation, (b) in the passive sense, “a thing held as a prize.” The subject is capably treated by Gifford in

“The Incarnation,” pp. 28, 36, from which the following is quoted:

“In order to express the meaning of the clause quite clearly, a slight alteration is required in the RV, ‘Counted it not a prize to be on an equality with God.’ The form ‘to be’ is ambiguous and easily lends itself to the erroneous notion that to be on equality with God was something to be acquired in the future. The rendering ‘counted it not a prize that He was on an equality with God,’ is quite as accurate and more free from ambiguity.. Assuming, as we now may, that the equality was something which Christ possessed prior to His Incarnation, and then for a time resigned we have . to choose between two

meanings of the word harpagmos (1) with the active sense ‘robbery’ or ‘usurpation’ we

get the following meaning: ‘Who because He was subsisting in the essential form of God, did not regard it as any usurpation that He was on an equality of glory and majesty with God, but yet emptied Himself of that coequal glory.. ’ (2) The passive sense gives a

different meaning to the passage: “Who though He was subsisting in the essential form of God, yet did not regard His being on an equality of glory and majesty with God as a prize and a treasure to be held fast, but emptied himself thereof.”

After reviewing the arguments pro and con Gifford takes the latter to be the right meaning, as conveying the purpose of the passage “to set forth Christ as the supreme example of humility and self-renunciation.”

Note: For katabrabeuo (kata, “down,” and brabeuo, see No. 1), translated “rob (you) of your prize,” Col. 2:18, see beguile, Note.

For PROBATION, rv in Rom. 5:4, see experience, No. 2 PROCEED

1.    ekporeuomai (έκπορεύομαι, 1607), “to go forth,” is translated “to proceed out of” in Matt. 4:4; 15:11, RV; 15:18; Mark 7:15, RV; 7:20, RV; 7:21; 7:23, RV; Luke 4:22; John 15:26; Eph. 4:29; Rev. 1:16, RV; 4:5; 9:17, 18, RV (kjv, “issued”); 11:5; 19:15, RV; 19:21, kjv (rv, “came forth”); 22:1. See come, No. 33, go, Note (1).

2.    exerchomai (έξέρχομαι, 1831) is translated “proceed” in Matt. 15:19, kjv (rv, “come forth”); John 8:42, RV, “came forth”; Jas. 3:10. The verb “to proceed” is not so suitable. See come, No. 3.

3.    prokopto (προκόπτω, 4298), lit., “to cut forward (a way),” is translated “will proceed” in 2 Tim. 2:16, RV (kjv, “will increase”) and “shall proceed” (both versions) in 3:9. See increase.

4.    prostithemi (προστίθημι, 4369), “to put to, to add,” is translated “proceeded” in Acts 12:3 (a Hebraism). See add, No. 2.

PROCLAIM

1.    kerusso (κηρύσσω, 2784) is translated “to proclaim” in the rv, for kjv, “to preach,” in Matt. 10:27; Luke 4:19; Acts 8:5; 9:20. See preach, No. 2.

2.    katangello (καταγγέλλω, 2605), “to declare, proclaim,” is translated “to proclaim” in the RV, for kjv, to “show,” in Acts 16:17; 26:23; 1 Cor. 11:26, where the verb makes clear that the partaking of the elements at the Lord’s Supper is a “proclamation” (an evangel) of the Lord’s death; in Rom. 1:8, for kjv, “spoken of”; in 1 Cor. 2:1, for kjv, “declaring.” See also preach, Note (2), and declare, A, No. 4.

3.    plerophoreo (πληροφορέω, 4135), “to bring in full measure” (pleres, “full,”phero, “to bring”), hence, “to fulfill, accomplish,” is translated “might be fully proclaimed,” in 2 Tim. 4:17, rv, with kerugma, marg., “proclamation” (kjv “... known”). See assure, B, No. 2, believe, C, Note (4), fulfill, No. 6, know, Note (2), persuade, No. 2, Note,

PROOF.

PROCONSUL

anthupatos (άνθύπατος, 446), from anti, “instead of,” and hupatos, “supreme,” denotes “a consul, one acting in place of a consul, a proconsul, the governor of a senatorial province” (i.e., one which had no standing army). The “proconsuls” were of two classes, (a) exconsuls, the rulers of the provinces of Asia and Africa, who were therefore “proconsuls” (b) those who were ex-pretors or “proconsuls” of other senatorial provinces (a pretor being virtually the same as a consul). To the former belonged the “proconsuls” at Ephesus, Acts 19:38 (kjv, “deputies”); to the latter, Sergius Paulus in Cyprus, Acts 13:7, 8, 12, and Gallio at Corinth, 18:12. In the NT times Egypt was governed by a prefect. Provinces in which a standing army was kept were governed by an imperial legate (e.g., Quirinius in Syria, Luke 2:2): see governor, A, No 1.!

Note: Anthupateo, “to be proconsul,” is in some texts in Acts 18:12.

PROFANE (Adjective and Verb)

A. Adjective.

bebelos (βέβηλος, 952), primarily, “permitted to be trodden, accessible” (from baino,

“to go,” whence belos, “a threshold”), hence, “unhallowed, profane” (opposite to hieros, “sacred”), is used of (a) persons, 1 Tim. 1:9; Heb. 12:16; (b) things, 1 Tim. 4:7; 6:20; 2 Tim. 2:16. “The natural antagonism between the profane and the holy or divine grew into

a moral antagonism.. Accordingly bebelos is that which lacks all relationship or affinity to God” (Cremer, who compares koinos, “common,” in the sense of ritual uncleanness).!

B. Verb.

bebeloo (βεβηλόω, 953), primarily, “to cross the threshold” (akin to A, which see), hence, “to profane, pollute,” occurs in Matt. 12:5 and Acts 24:6 (the latter as in 21:28, 29: cf. DEFILE A, No. 1, PARTITION).!

PROFESS, PROFESSION

A.    Verbs.

1.    epangello (έπαγγέλλω, 1861), “to announce, proclaim, profess,” is rendered “to profess” in 1 Tim. 2:10, of godliness, and 6:21, of “the knowledge ... falsely so called.” See promise.

2.    homologeo (ομολογέω, 3670) is translated “to profess” in Matt. 7:23 and Titus 1:16; in 1 Tim. 6:12, kjv (rv, “confess”). See confess.

3.    phasko (φάσκω, 5335), “to affirm, assert”: see affirm, No. 3.

B.    Noun.

homologia (ομολογία, 3671), akin to A, No. 2, “confession,” is translated “profession” and “professed” in the kjv only. See confess.

PROFIT (Noun and Verb), PROFITABLE, PROFITING

A. Nouns.

1.    opheleia (ώφέλεια, 5622) primarily denotes “assistance”; then, “advantage, benefit,”; profit,” in Rom. 3:1. See advantage, No. 3.

2.    ophelos (όφελος, 3786), “profit” in Jas. 2:14, 16: see advantage, No. 2.

3.    sumpheron (συμφέρω, 4851d), the neuter form of the present participle of sumphero (see B, No. 1), is used as a noun with the article in Heb. 12:10, “(for our)

d Derivatives or roots of other words not listed in Strong’s are indicated with with a “d” following the number (for instance, genema, a derivative of Ginomai, is 1096d).

profit”; in some mss. in 1 Cor. 7:35 and 10:33 (see No. 4); in 1 Cor. 12:7, preceded by pros, “with a view to, towards,” translated “to profit withal,” lit., “towards the profiting.”!

4.    sumphoros (συμφέρω, 4851d), akin to No. 3, an adjective, signifying “profitable, useful, expedient,” is used as a noun, and found in the best texts, with the article, in 1 Cor. 7:35 (see No. 3) and 10:33 (1st part), the word being understood in the 2nd part.!

5.    prokope (προκοπη, 4297), translated “profiting” in 1 Tim. 4:15, kjv (rv, “progress”); see furtherance.

B. Verbs.

1.    sumphero (συμφέρω, 4851), “to be profitable,” Matt. 5:29, 30; Acts 20:20: see

EXPEDIENT.

2.    opheleo (ώφελέω, 5623), akin to A, No. 1, is translated “to profit” in Matt. 15:5;

16:26; Mark 7:11; 8:36; Luke 9:25, RV; John 6:63; Rom. 2:25; 1 Cor. 13:3; 14:6; Gal.

5:2; Heb. 4:2; 13:9. See advantage, bettered, prevail.

3.    prokopto (προκόπτω, 4298) is translated “I profited” in Gal. 1:14, kjv. See

ADVANCE.

C. Adjectives.

1.    chresimos (χρησιμος, 5539), “useful” (akin to chraomai, “to use”), is translated as a noun in 2 Tim. 2:14, “to (no) profit,” lit., “to (nothing) profitable.”!

2.    euchrestos (εύχρηστος, 2173), “useful, serviceable” (eu, “well,” chrestos,

“serviceable,” akin to chraomai, see No. 1), is used in Philem. 11, “profitable,” in

contrast to achrestos, “unprofitable” (a, negative), with a delightful play upon the name

“onesimus,” signifying “profitable” (from onesis, “profit”), a common name among

slaves. Perhaps the prefix eu should have been brought out by some rendering like “very profitable,” “very serviceable,” the suggestion being that whereas the runaway slave had done great disservice to Philemon, now after his conversion, in devotedly serving the apostle in his confinement, he had thereby already become particularly serviceable to Philemon himself, considering that the latter would have most willingly rendered service to Paul, had it been possible. Onesimus, who had belied his name, was now true to it on behalf of his erstwhile master, who also owed his conversion to the apostle.

It is translated “meet for (the master’s) use” in 2 Tim. 2:21; “useful” in 4:11, RV (kjv, “profitable”). See useful.! In the Sept., Prov. 31:13.!

3.    ophelimos (ώφέλιμος, 5624), “useful, profitable” (akin to B, No. 2), is translated “profitable” in 1 Tim. 4:8, both times in the RV (kjv, “profiteth” in the 1st part), of physical exercise, and of godliness; in 2 Tim. 3:16 of the Godbreathed Scriptures; in Titus 3:8, of maintaining good works.!

PROGRESS

prokope (προκοπη, 4297) is translated “progress” in Phil. 1:12, 25 and 1 Tim. 4:15: see FURTHERANCE.!

PROLONG

parateino (παρατείνω, 3905), “to stretch out along” (para, “along,” teino, “to stretch”), is translated “prolonged” in Acts 20:7, rv, of Paul’s discourse: see continue, Note (1).!

PROMISE (Noun and Verb)

A.    Noun.

1.    epangelia (έπαγγελία, 1860), primarily a law term, denoting “a summons” (epi,

“upon,” angello, “to proclaim, announce”), also meant “an undertaking to do or give something, a promise.” Except in Acts 23:21 it is used only of the “promises” of God. It frequently stands for the thing “promised,” and so signifies a gift graciously bestowed, not a pledge secured by negotiation; thus, in Gal. 3:14, “the promise of the Spirit” denotes “the promised Spirit”: cf. Luke 24:49; Acts 2:33 and Eph. 1:13; so in Heb. 9:15, “the promise of the eternal inheritance” is “the promised eternal inheritance.” On the other hand, in Acts 1:4, “the promise of the Father,” is the “promise” made by the Father.

In Gal. 3:16, the plural “promises” is used because the one “promise” to Abraham was variously repeated (Gen. 12:1-3; 13:14-17; 15:18; 17:1-14; 22:15-18), and because it contained the germ of all subsequent “promises”; cf. Rom. 9:4; Heb. 6:12; 7:6; 8:6;

11:17; Gal. 3 is occupied with showing that the “promise” was conditional upon faith and not upon the fulfillment of the Law. The Law was later than, and inferior to, the “promise,” and did not annul it, v. 21; cf. 4:23, 28. Again, in Eph. 2:12, “the covenants of the promise” does not indicate different covenants, but a covenant often renewed, all centering in Christ as the “promised” Messiah-Redeemer, and comprising the blessings to be bestowed through Him.

In 2 Cor. 1:20 the plural is used of every “promise” made by God: cf. Heb. 11:33; in 7:6, of special “promises” mentioned. For other applications of the word, see, e.g., Eph. 6:2; 1 Tim. 4:8; 2 Tim. 1:1; Heb. 4:1; 2 Pet. 3:4, 9; in 1 John 1:5 some mss. have this

word, instead of angelia, “message.”

The occurrences of the word in relation to Christ and what centers in Him, may be arranged under the headings (1) the contents of the “promise,” e.g., Acts 26:6; Rom.

4:20; 1 John 2:25; (2) the heirs, e.g., Rom. 9:8; 15:8; Gal. 3:29; Heb. 11:9; (3) the conditions, e.g., Rom. 4:13, 14; Gal. 3:14-22; Heb. 10:36.

2.    epangelma (έπάγγελμα, 1862) denotes “a promise made,” 2 Pet. 1:4; 3:13.!

B.    Verbs.

1.    epangello (έπαγγέλλω, 1861), “to announce, proclaim,” has in the NT the two meanings “to profess” and “to promise,” each used in the middle voice; “to promise” (a) of “promises” of God, Acts 7:5; Rom. 4:21; in Gal. 3:19, passive voice; Titus 1:2; Heb. 6:13; 10:23; 11:11; 12:26; Jas. 1:12; 2:5; 1 John 2:25; (b) made by men, Mark 14:11; 2 Pet. 2:19. See profess.

2.    proepangello (προεπαγγέλλομαι, 4279), in the middle voice, “to promise before” pro, and No. 1), occurs in Rom. 1:2; 2 Cor. 9:5. See aforepromised.!

3.    homologeo (ομολογέω, 3670), “to agree, confess,” signifies “to promise” in Matt. 14:7. See confess.

Note: For exomologeo in Luke 22:6, see consent, No. 1.

PRONOUNCE

lego (λέγώ, 3004), “to say, declare,” is rendered “pronounceth (blessing)” in Rom. 4:6, RV, which necessarily repeats the verb in v. 9 (it is absent from the original), for kjv, “cometh” (italicized). See ask, A, No. 6, describe, No. 2, say.

PROOF

1.    dokime (δοκιμή, 1382): see experience, No. 2.

2.    dokimion (δοκίμιον, 1383), “a test, a proof,” is rendered “proof” in Jas. 1:3, rv

(kjv, “trying”); it is regarded by some as equivalent to dokimeion, “a crucible, a test”; it

is the neuter form of the adjective dokimios, used as a noun, which has been taken to denote the means by which a man is tested and “proved” (Mayor), in the same sense as dokime (No. 1) in 2 Cor. 8:2; the same phrase is used in 1 Pet. 1:7, rv, “the proof (of your faith),” kjv, “the trial”; where the meaning probably is “that which is approved [i.e., as genuine] in your faith”; this interpretation, which was suggested by Hort, and may

hold good for Jas. 1:3, has been confirmed from the papyri by Deissmann (Bible Studies, p. 259ff.). Moulton and Milligan (Vocab.) give additional instances.!

3. endeixis (ένδειξις, 1732): see declare, B. Cf. the synonymous word endeigma, “a

token,” 2 Thess. 1:5, which refers rather to the thing “proved,” while endeixis points to the act of “proving.”

4.    tekmerion (τεκμήριον, 5039), “a sure sign, a positive proof” (from tekmar, “a mark, sign”), occurs in Acts 1:3, RV, “proofs” (kjv, “infallible proofs”; a “proof” does not require to be described as infallible, the adjective is superfluous).!

Note: For the kjv in 2 Tim. 4:5, “make full proof,” rv, “fulfill” (plerophoreo), see FULFILL.

PROPER

1.    asteios (άστειος, 791) is translated “proper” in Heb. 11:23, rv, “goodly”: see beautiful, No. 2.

2.    idios (ίδιος, 2398), “one’s own,” is found in some mss. in Acts 1:19, kjv, “proper”; in 1 Cor. 7:7, RV, “own” (kjv, “proper”); in Jude 6, RV, “their proper (habitation),” kjv, “their own.”

PROPHECY, PROPHESY, PROPHESYING

A. Noun.

propheteia (προφητεία, 4394) signifies “the speaking forth of the mind and counsel

of God” (pro, “forth,” phemi, “to speak”: see prophet); in the NT it is used (a) of the gift, e.g., Rom. 12:6; 1 Cor. 12:10; 13:2; (b) either of the exercise of the gift or of that which is “prophesied,” e.g., Matt. 13:14; 1 Cor. 13:8; 14:6, 22 and 1 Thess. 5:20, “prophesying (s)”; 1 Tim. 1:18; 4:14; 2 Pet. 1:20, 21; Rev. 1:3; 11:6; 19:10; 22:7, 10, 18,

19.!

“Though much of OT prophecy was purely predictive, see Micah 5:2, e.g., and cf. John 11:51, prophecy is not necessarily, nor even primarily, fore-telling. It is the declaration of that which cannot be known by natural means, Matt. 26:68, it is the forth-telling of the will of God, whether with reference to the past, the present, or the future, see Gen. 20:7; Deut. 18:18; Rev. 10:11; 11:3..

“In such passages as 1 Cor. 12:28; Eph. 2:20, the ‘prophets’ are placed after the ‘Apostles,’ since not the prophets of Israel are intended, but the ‘gifts’ of the ascended Lord, Eph. 4:8, 11; cf. Acts 13:1; ... ; the purpose of their ministry was to edify, to comfort, and to encourage the believers, 1 Cor. 14:3, while its effect upon unbelievers was to show that the secrets of a man’s heart are known to God, to convict of sin, and to constrain to worship, vv. 24, 25.

“With the completion of the canon of Scripture prophecy apparently passed away, 1 Cor. 13:8, 9. In his measure the teacher has taken the place of the prophet, cf. the significant change in 2 Pet. 2:1. The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures.”*

B. Adjective.

prophetikos (προφητικός, 4397), “of or relating to prophecy,” or “proceeding from a prophet, prophetic,” is used of the OT Scriptures, Rom. 16:26, “of the prophets,” lit., “(by) prophetic (Scriptures)”; 2 Pet. 1:19, “the word of prophecy (made more sure),” i.e., confirmed by the person and work of Christ (kjv, “a more sure, etc.”), lit., “the prophetic word.”!

C. Verb.

propheteuo (προφητεύω, 4395), “to be a prophet, to prophesy,” is used (a) with the primary meaning of telling forth the divine counsels, e.g., Matt. 7:22; 26:68; 1 Cor. 11:4, 5; 13:9; 14:1, 3-5, 24, 31, 39; Rev. 11:3; (b) of foretelling the future, e.g., Matt. 15:7; John 11:51; 1 Pet. 1:10; Jude 14.

PROPHET

1. prophetes (προφήτης, 4396), “one who speaks forth or openly” (see prophecy, A), “a proclaimer of a divine message,” denoted among the Greeks an interpreter of the oracles of the gods.

In the Sept. it is the translation of the word roeh, “a seer”; 1 Sam. 9:9, indicating that the “prophet” was one who had immediate intercourse with God. It also translates the word nabhi, meaning “either one in whom the message from God springs forth” or “one to whom anything is secretly communicated.” Hence, in general, “the prophet” was one upon whom the Spirit of God rested, Num. 11:17-29, one, to whom and through whom God speaks, Num. 12:2; Amos 3:7, 8. In the case of the OT prophets their messages were very largely the proclamation of the divine purposes of salvation and glory to be accomplished in the future; the “prophesying” of the NT “prophets” was both a preaching of the divine counsels of grace already accomplished and the foretelling of the purposes of God in the future.

In the NT the word is used (a) of “the OT prophets,” e.g., Matt. 5:12; Mark 6:15;

Luke 4:27; John 8:52; Rom. 11:3; (b) of “prophets in general,” e.g., Matt. 10:41; 21:46; Mark 6:4; (c) of “John the Baptist,” Matt. 21:26; Luke 1:76; (d) of “prophets in the

churches,” e.g., Acts 13:1; 15:32; 21:10; 1 Cor. 12:28, 29; 14:29, 32, 37; Eph. 2:20; 3:5; 4:11; (e) of “Christ, as the aforepromised Prophet,” e.g., John 1:21; 6:14; 7:40; Acts 3:22; 7:37, or, without the article, and, without reference to the Old Testament, Mark 6:15;

Luke 7:16; in Luke 24:19 it is used with aner, “a man”; John 4:19; 9:17; (f) of “two witnesses” yet to be raised up for special purposes, Rev. 11:10, 18; (g) of “the Cretan poet Epimenides,” Titus 1:12; (h) by metonymy, of “the writings of prophets,” e.g., Luke 24:27; Acts 8:28.

2. pseudoprophetes (ψευδοπροφ)της, 5578), “a false prophet,” is used of such (a) in OT times, Luke 6:26; 2 Pet. 2:1; (b) in the present period since Pentecost, Matt. 7:15; 24:11, 24; Mark 13:22; Acts 13:6; 1 John 4:1; (c) with reference to a false “prophet” destined to arise as the supporter of the “Beast” at the close of this age, Rev. 16:13;

19:20; 20:10 (himself described as “another beast,” 13:11).!

PROPHETESS

prophetis (προφητις, 4398), the feminine of prophetes (see above), is used of Anna, Luke 2:36; of the self-assumed title of “the woman Jezebel” in Rev. 2:20.! PROPITIATION

A. Verb.

hilaskomai (ίλάσκομαι, 2433) was used amongst the Greeks with the significance “to make the gods propitious, to appease, propitiate,” inasmuch as their good will was not conceived as their natural attitude, but something to be earned first. This use of the word is foreign to the Greek Bible, with respect to God whether in the Sept. or in the NT. It is never used of any act whereby man brings God into a favorable attitude or gracious disposition. It is God who is “propitiated” by the vindication of His holy and righteous character, whereby through the provision He has made in the vicarious and expiatory sacrifice of Christ, He has so dealt with sin that He can show mercy to the believing sinner in the removal of his guilt and the remission of his sins.

Thus in Luke 18:13 it signifies “to be propitious” or “merciful to” (with the person as the object of the verb), and in Heb. 2:17 “to expiate, to make propitiation for” (the object of the verb being sins); here the RV,“to make propitiation” is an important correction of the kjv “to make reconciliation.” Through the “propitiatory” sacrifice of Christ, he who believes upon Him is by God’s own act delivered from justly deserved wrath, and comes under the covenant of grace. Never is God said to be reconciled, a fact itself indicative that the enmity exists on man’s part alone, and that it is man who needs to be reconciled to God, and not God to man. God is always the same and, since He is Himself immutable, His relative attitude does change towards those who change. He can act differently towards those who come to Him by faith, and solely on the ground of the “propitiatory” sacrifice of Christ, not because He has changed, but because He ever acts according to His unchanging righteousness.

The expiatory work of the Cross is therefore the means whereby the barrier which sin interposes between God and man is broken down. By the giving up of His sinless life sacrificially, Christ annuls the power of sin to separate between God and the believer.

In the OT the Hebrew verb kaphar is connected with kopher, “a covering” (see mercy seat), and is used in connection with the burnt offering, e.g., Lev. 1:4; 14:20; 16:24, the guilt offering, e.g., Lev. 5:16, 18, the sin offering, e.g., Lev. 4:20, 26, 31, 35,

the sin offering and burnt offering together, e.g., Lev. 5:10; 9:7, the meal offering and peace offering, e.g., Ezek. 45:15, 17, as well as in other respects. It is used of the ram offered at the consecration of the high priest, Ex. 29:33, and of the blood which God gave upon the altar to make “propitiation” for the souls of the people, and that because “the life of the flesh is in the blood,” Lev. 17:11, and “it is the blood that maketh atonement by reason of the life” (rv). Man has forfeited his life on account of sin and God has provided the one and only way whereby eternal life could be bestowed, namely, by the voluntary laying down of His life by His Son, under divine retribution. Of this the former sacrifices appointed by God were foreshadowings.

B. Nouns.

1.    hilasterion (ίλαστηριον, 2435), akin to A, is regarded as the neuter of an adjective

signifying “propitiatory.” In the Sept. it is used adjectivally in connection with epithema, “a cover,” in Exod. 25:17 and 37:6, of the lid of the ark (see mercy seat), but it is used as a noun (without epithema), of locality, in Exod. 25:18, 19, 20, 21, 22; 31:7; 35:12; 37:7, 8, 9; Lev. 16:2, 13, 14, 15; Num. 7:89, and this is its use in Heb. 9:5.

Elsewhere in the NT it occurs in Rom. 3:25, where it is used of Christ Himself; the

rv text and punctuation in this verse are important: “whom God set forth to be a propitiation, through faith, by His blood.” The phrase “by His blood” is to be taken in immediate connection with “propitiation.” Christ, through His expiatory death, is the personal means by whom God shows the mercy of His justifying grace to the sinner who believes. His “blood” stands for the voluntary giving up of His life, by the shedding of His blood in expiatory sacrifice under divine judgment righteously due to us as sinners, faith being the sole condition on man’s part.

Note: “By metonymy, ‘blood’ is sometimes put for ‘death,’ inasmuch as, blood being essential to life, Lev. 17:11, when the blood is shed life is given up, that is, death takes place. The fundamental principle on which God deals with sinners is expressed in the words ‘apart from shedding of blood,’ i.e., unless a death takes place, ‘there is no remission’ of sins, Heb. 9:22.

“But whereas the essential of the type lay in the fact that blood was shed, the essential of the antitype lies in this, that the blood shed was that of Christ. Hence, in connection with Jewish sacrifices, ‘the blood’ is mentioned without reference to the victim from which it flowed, but in connection with the great antitypical sacrifice of the NT the words ‘the blood’ never stand alone; the One Who shed the blood is invariably specified, for it is the Person that gives value to the work; the saving efficacy of the Death depends entirely upon the fact that He Who died was the Son of God.”*

2.    hilasmos (ίλασμός, 2434), akin to hileos (“merciful, propitious”), signifies “an expiation, a means whereby sin is covered and remitted.” It is used in the NT of Christ Himself as “the propitiation,” in 1 John 2:2 and 4:10, signifying that He Himself, through the expiatory sacrifice of His death, is the personal means by whom God shows mercy to the sinner who believes on Christ as the one thus provided. In the former passage He is described as “the propitiation for our sins; and not for ours only, but also for the whole

world.” The italicized addition in the kjv, “the sins of,w gives a wrong interpretation.

what is indicated is that provision is made for the whole world, so that no one is, by divine predetermination, excluded from the scope of God’s mercy; the efficacy of the “propitiation,” however, is made actual for those who believe. In 4:10, the fact that God “sent His Son to be the propitiation for our sins,” is shown to be the great expression of God’s love toward man, and the reason why Christians should love one another.! In the Sept., Lev. 25:9; Num. 5:8; 1 Chron. 28:20; Ps. 130:4; Ezek. 44:27; Amos 8:14.! PROPORTION

analogia (άναλογία, 356), Cf. Eng., “analogy,” signified in classical Greek “the right relation, the coincidence or agreement existing or demanded according to the standard of the several relations, not agreement as equality” (Cremer). It is used in Rom. 12:6, where “let us prophesy according to the proportion of our faith,” RV, recalls v. 3. It is a warning against going beyond what God has given and faith receives. This meaning, rather than the other rendering, “according to the analogy of the faith,” is in keeping with the

context. The word analogia is not to be rendered literally. “Proportion” here represents its true meaning. The fact that there is a definite article before “faith” in the original does not necessarily afford an intimation that the faith, the body of Christian doctrine, is here in view. The presence of the definite article is due to the fact that faith is an abstract noun. The meaning “the faith” is not relevant to the Context.!

PROSELYTE

proselutos (προσηλυτος, 4339), akin to proserchomai, “to come to,” primarily signifies “one who has arrived, a stranger”; in the NT it is used of converts to Judaism, or foreign converts to the Jewish religion, Matt. 23:15; Acts 2:10; 6:5; 13:43.! There seems to be no connection necessarily with Palestine, for in Acts 2:10 and 13:43 it is used of those who lived abroad. Cf. the Sept., e.g., in Exod. 22:21; 23:9; Deut. 10:19, of the “stranger” living among the children of Israel.

PROSPER

euodoo (εύοδόω, 2137), “to help on one’s way” (eu, “well,” hodos, “a way or journey”), is used in the passive voice signifying “to have a prosperous journey,” Rom. 1:10; metaphorically, “to prosper, be prospered,” 1 Cor. 16:2, RV, “(as) he may prosper,” kjv, “(as God) hath prospered (him),” lit., “in whatever he may be prospered,” i.e., in material things; the continuous tense suggests the successive circumstances of varying prosperity as week follows week; in 3 John 2, of the “prosperity” of physical and spiritual health.!

PROTEST

Note: In 1 Cor. 15:31, “I protest by” is a rendering of ne, a particle of strong affirmation used in oaths.! In the Sept., Gen. 42:15, 16.!

PROUD

huperephanos (ύπερηφανος, 5244) signifies “showing oneself above others,

preeminent” (huper, “above,” phainomai, “to appear, be manifest”); it is always used in Scripture in the bad sense of “arrogant, disdainful, proud,” Luke 1:51; Rom. 1:30; 2 Tim. 3:2; Jas. 4:6; 1 Pet. 5:5.!

Note: For the kjv renderings of the verb tuphoo, in 1 Tim. 3:6; 6:4; 2 Tim. 3:4, see HIGHMINDED.

PROVE

A.    Verbs.

1.    dokimazo (δοκιμάζώ, 1381), “to test, prove,” with the expectation of approving, is translated “to prove” in Luke 14:19; Rom. 12:2; 1 Cor. 3:13, RV (kjv, “shall try”); 11:28, RV (kjv, “examine”); 2 Cor. 8:8, 22; 13:5; Gal. 6:4; Eph. 5:10; 1 Thess. 2:4 (2nd part), RV (kjv, “trieth”); 5:21; 1 Tim. 3:10; in some mss., Heb. 3:9 (the most authentic have the noun dokimasia, “a proving”!); 1 Pet. 1:7, rv (kjv, “tried”); 1 John 4:1, rv (kjv, “try”). See approve.

2.    apodeiknumi (άποδείκνυμι, 584), “to show forth,” signifies “to prove” in Acts 25:7. See approve, No. 3.

3.    paristemi (παρίστημι, 3936), “to present,” signifies “to prove” in Acts 24:13. See commend, No. 4.

4.    peirazo (πειράζώ, 3985), “to try,” either in the sense of attempting, e.g., Acts 16:7, or of testing, is rendered “to prove” in John 6:6. See examine, tempt.

5.    sumbibazo (συμβιβάζώ, 4822), “to join together,” signifies “to prove” in Acts 9:22. See compacted, No. 2.

6.    sunistemi or sunistano (συνιστάώ, 4921), “to commend, to prove,” is translated “I prove (myself a transgressor)” in Gal. 2:18 (kjv, “I make”). See commend.

B.    Noun.

peirasmos (πειρασμός, 3986), (a) “a trying, testing,” (b) “a temptation,” is used in

sense (a) in 1 Pet. 4:12, with the preposition pros, “towards” or “with a view to,” RV, “to prove” (kjv, “to try”), lit., “for a testing.” See temptation.

Notes: (1) In Luke 10:36, rv, ginomai, “to become, come to be,” is translated

“proved (neighbor),” kjv, “was ...”; so in Heb. 2:2. (2) In Rom. 3:9, kjv,proaitiaomai, “to accuse beforehand,” is translated “we have before proved” (marg., “charged”); for the rv, see charge, C, No. 9.

For PROVERB see parable, No. 2 PROVIDE, PROVIDENCE, PROVISION

A. Verbs.

1.    hetoimazo (ετοιμάζώ, 2090), “to prepare,” is translated “hast provided” in Luke 12:20, kjv. See prepare.

2.    ktaomai (κτάομαι, 2932), “to get, to gain,” is rendered “provide” in Matt. 10:9.

See obtain, possess.

3.    paristemi (παρίστημι, 3936), “to present,” signifies “to provide” in Acts 23:24. See COMMEND, PROVE, No. 3.

4.    problepo (προβλέπώ, 4265), “to foresee,” is translated “having provided” in Heb. 11:40. See foresee.!

5. pronoeo (προνοέω, 4306), “to take thought for, provide,” is translated “provide . for” in 1 Tim. 5:8; in Rom. 12:17 and 2 Cor. 8:21, RV, to take thought for (kjv, “to provide”).!

Note: In Luke 12:33, kjv, poieo, “to make” (rv), is translated “provide.”

B. Noun.

pronoia (πρόνοια, 4307), “forethought” (pro, “before,” noeo, “to think”), is translated “providence” in Acts 24:2; “provision” in Rom. 13:14.!

PROVINCE

1.    eparcheia, or -ia (έπαρχία, 1885) was a technical term for the administrative divisions of the Roman Empire. The original meaning was the district within which a magistrate, whether consul or pretor, exercised supreme authority. The word provincia acquired its later meaning when Sardinia and Sicily were added to the Roman territories, 227 B.C. On the establishment of the empire the proconsular power over all “provinces” was vested in the emperor. Two “provinces,” Asia and Africa, were consular, i.e., held by ex-consuls; the rest were praetorian. Certain small “provinces,” e.g. Judea and Cappadocia, were governed by procurators. They were usually districts recently added to the empire and not thoroughly Romanized. judea was so governed in the intervals between the rule of native kings; ultimately it was incorporated in the “province” of Syria. The “province” mentioned in Acts 23:34 and 25:1 was assigned to the jurisdiction

of an eparchos, “a prefect or governor” (cf. governor, proconsul).! In the Sept., Esth. 4:11.!

2.    kanon (κανών, 2583) originally denoted “a straight rod,” used as a ruler or measuring instrument, or, in rare instances, “the beam of a balance,” the secondary notion being either (a) of keeping anything straight, as of a rod used in weaving, or (b) of testing straightness, as a carpenter’s rule; hence its metaphorical use to express what serves “to measure or determine” anything. By a common transition in the meaning of words, “that which measures,” was used for “what was measured”; thus a certain space at olympia

was called a kanon. So in music, a canon is a composition in which a given melody is the model for the formation of all the parts. In general the word thus came to serve for anything regulating the actions of men, as a standard or principle. In Gal. 6:16, those who

“walk by this rule (kanon)” are those who make what is stated in vv. 14 and 15 their guiding line in the matter of salvation through faith in Christ alone, apart from works, whether following the principle themselves or teaching it to others. In 2 Cor. 10:13, 15,

16, it is translated “province,” RV (kjv, “rule” and “line of things”; marg., “line”; RV marg., “limit” or “measuring rod.”) Here it signifies the limits of the responsibility in gospel service as measured and appointed by God.!

For PROVING (elenchos) see reproof, A

PROVOCATION, PROVOKE

A. Nouns.

1.    parapikrasmos (παραπικρασμός, 3894), from para, “amiss” or “from,” used

intensively, andpikraino, “to make bitter” (pikros, “sharp, bitter”), “provocation,” occurs in Heb. 3:8, 15.! In the Sept., Ps. 95:8.!

2.    paroxusmos (παροξυσμός, 3948) denotes “a stimulation” (Eng., “paroxysm”), (cf.

B, No. 2): in Heb. 10:24, “to provoke,” lit., “unto a stimulation (of love).” See contention, No. 2.

B. Verbs.

1.    parapikraino (παραπικραίνω, 3893), “to embitter, provoke” (akin to A, No. 1), occurs in Heb. 3:16.!

2.    paroxuno (παροξύνω, 3947), primarily, “to sharpen” (akin to A, No. 2), is used metaphorically, signifying “to rouse to anger, to provoke,” in the passive voice, in Acts 17:16, RV, “was provoked” (kjv, “was stirred”); in 1 Cor. 13:5, RV, “is not provoked”

(the word “easily” in kjv, represents no word in the original). See stir.!

3.    erethi o (έρεθίζω, 2042), “to excite, stir up, provoke,” is used (a) in a good sense in 2 Cor. 9:2, kjv, “hath provoked,” RV, “hath stirred up;” (b) in an evil sense in Col.

3:21, “provoke.” See stir.!

4.parorgizo    (παροργίζω, 3949), “to provoke to wrath”: see anger, B, No. 2.

5.    parazeloo (παραζηλόω, 3863), “to provoke to jealousy”: see jealousy.

6.    apostomatizo (άποστοματίζω, 653) in classical Greek meant “to speak from

memory, to dictate to a pupil” (apo, “from,” stoma, “a mouth”); in later Greek, “to catechize”; in Luke 11:53, “to provoke (Him) to speak.”!

7.    prokaleo (προκαλέομαι, 4292), “to call forth,” as to a contest, hence “to stir up what is evil in another,” occurs in the middle voice in Gal. 5:26.!

prudence, prudent

A. Nouns.

1.    phronesis (φρόνησις, 5428), akin to phroneo, “to have understanding” (phren, “the mind”), denotes “practical wisdom, prudence in the management of affairs.” It is translated “wisdom” in Luke 1:17; “prudence” in Eph. 1:8. See wisdom.!

2.    sunesis (σύνεσις, 4907), “understanding,” is rendered “prudence” in 1 Cor. 1:19,

RV (kjv, “understanding”); it suggests quickness of apprehension, the penetrating consideration which precedes action. Cf. B, in the same verse. See knowledge, UNDERSTANDING.

B. Adjective.

sunetos (συνετός, 4908) signifies “intelligent, sagacious, understanding” (akin to

suniemi, “to perceive”), translated “prudent” in Matt. 11:25, kjv (rv, “understanding”); Luke 10:21 (ditto); Acts 13:7, RV, “(a man) of understanding”; in 1 Cor. 1:19, “prudent,” rv and kjv.! Cf. asunetos, “without understanding.”

PSALM

psalmos (ψαλμός, 5568) primarily denoted “a striking or twitching with the fingers (on musical strings)”; then, “a sacred song, sung to musical accompaniment, a psalm.” It is used (a) of the OT book of “Psalms,” Luke 20:42; 24:44; Acts 1:20; (b) of a particular “psalm,” Acts 13:33 (cf. v. 35); (c) of “psalms” in general, 1 Cor. 14:26; Eph. 5:19; Col. 3:16.!

Note: Forpsallo, rendered “let him sing psalms” in Jas. 5:13, see melody, sing. PUBLIC, PUBLICLY

A.    Adjective.

demosios (δημόσιος, 1219), “belonging to the people” (demos, “the people”), is translated “public” in Acts 5:18, RV, “public (ward)”, kjv, “common (prison).”

B.    Adverbs.

phaneros (φανερως, 5320): see openly, No. 2.

Note: For a form of demosios used as an adverb, “publicly,” see openly, Note (4). PUBLICAN

telones (τελώνης, 5057) primarily denoted “a farmer of the tax” (from telos, “toll, custom, tax”), then, as in the NT, a subsequent subordinate of such, who collected taxes in some district, “a tax gatherer”; such were naturally hated intensely by the people; they are classed with “sinners,” Matt. 9:10, 11; 11:9; Mark 2:15, 16; Luke 5:30; 7:34; 15:1; with harlots, Matt. 21:31, 32; with “the Gentile,” Matt. 18:17; some mss. have it in Matt.

5:47, the best have ethnikoi, “Gentiles.” See also Matt. 5:46; 10:3; Luke 3:12; 5:27, 29; 7:29; 18:10, 11, 13.!

Note: For architelones, “a chief publican,” see chief, B, No. 4.

PUBLISH

1.    kerusso (κηρύσσω, 2784), “to be a herald, to proclaim, preach,” is translated “to publish” in Mark 1:45; 5:20; 7:36; 13:10, kjv (rv, “preached”); Luke 8:39. See preach, proclaim.

2.    diaphero (διαφέρω, 1308), “to bear through,” is translated “was published” in Acts 13:49, kjv (rv, “was spread abroad”). See better (be), No. 1.

3.    ginomai (γίνομαι, 1096), “to become, come to be,” is translated “was published” in Acts 10:37, lit., “came to be.”

4.    diangello (διαγγέλλω, 1229), “to publish abroad,” is so translated in Luke 9:60, rv (kjv, “preach”), and Rom. 9:17. See declare, A, No. 3.

PUFF (up)

1.    phusioo (φυσιόω, 5448), “to puff up, blow up, inflate” (fromphusa, “bellows”), is used metaphorically in the NT, in the sense of being “puffed” up with pride, 1 Cor. 4:6,

18, 19; 5:2; 8:1; 13:4; Col. 2:18.!

2.    tuphoo (τυφόω, 5187) is always rendered “to puff up” in the rv. See high-MINDED, PROUD.

PULL (down)

kathaireo (καθαιρέω, 2507), “to take down,” is translated “I will pull down” in Luke 12:18. See destroy, No. 3.

Notes: (1) In Jude 23, kjv, harpazo, “to seize, snatch away,” is rendered “pulling ... out.” See snatch. (2) In Acts 23:10, kjv, diaspao, “to rend or tear asunder,” is translated

“should have been pulled in pieces” (rv, “should be torn in pieces”). (3) Ekballo, “to cast out,” is translated “to pull out” in Matt. 7:4 and Luke 6:42 (twice), kjv (rv, “cast out”). See cast, No. 5. (4) For anaspao, rendered “pull out” in Luke 14:5, kjv, see draw, No.

5. (5) For kathairesis, “a casting down,” 2 Cor. 10:4, see cast, A, No. 14, Note. PUNISH

1.    kolazo (κολάζω, 2849) primarily denotes “to curtail, prune, dock” (from kolos, “docked”); then, “to check, restrain, punish”; it is used in the middle voice in Acts 4:21; passive voice in 2 Pet. 2:9, kjv, “to be punished” (RV, “under punishment,” lit., “being punished”), a futurative present tense.!

2.    timoreo (τιμωρέω, 5097), primarily, “to help,” then, “to avenge” (from time, “value, honor,” and ouros, “a guardian”), i.e., “to help” by redressing injuries, is used in the active voice in Acts 26:11, RV, “punishing” (kjv, “I punished”); passive voice in 22:5, lit., “(that) they may be punished.” Cf. No. 5, below.!

Note: For 2 Thess. 1:9, “shall suffer punishment,” rv, see justice. See suffer, Note

(10).

PUNISHMENT

1.    ekdikesis (έκδίκήσις, 1557): for 1 Pet. 2:14, kjv, “punishment” (rv, “vengeance”), see avenge, B, No. 2.

2.    epitimia (έπιτιμία, 2009) in the NT denotes “penalty, punishment,” 2 Cor. 2:6.! originally it signified the enjoyment of the rights and privileges of citizenship; then it became used of the estimate (time) fixed by a judge on the infringement of such rights, and hence, in general, a “penalty.”

3.    kolasis (κόλασις, 2851), akin to kolazo (PUNISH, No. 1), “punishment,” is used in Matt. 25:46, “(eternal) punishment,” and 1 John 4:18, “(fear hath) punishment,” RV (kjv, “torment”), which there describes a process, not merely an effect; this kind of fear is expelled by perfect love; where God’s love is being perfected in us, it gives no room for the fear of meeting with His reprobation; the “punishment” referred to is the immediate consequence of the sense of sin, not a holy awe but a slavish fear, the negation of the enjoyment of love.!

4.    dike (δίκή, 1349), “justice,” or “the execution of a sentence,” is translated “punishment” in Jude 7, rv (kjv, “vengeance”). See justice.

5.    timoria (τιμωρία, 5098), primarily “help” (see punish, No. 2), denotes “vengeance, punishment,” Heb. 10:29.!

Note: The distinction, sometimes suggested, between No. 3 as being disciplinary, with special reference to the sufferer, and No. 5, as being penal, with reference to the

satisfaction of him who inflicts it, cannot be maintained in the Koine Greek of NT times.

PURCHASE

1.    ktaomai (κτάομαι, 2932): see obtain, A, No. 4.

2.    peripoieo (περιποιέομαι, 4046) signifies “to gain” or “get for oneself, purchase”; middle voice in Acts 20:28 and 1 Tim. 3:13 (RV “gain”); see gain.

3.    agorazo (άγοράζώ, 59) is rendered “to purchase” in the rv of Rev. 5:9; 14:3, 4.

See buy, No. 1.

Note: Forperipoiesis, “purchased possession,” Eph. 1:14, see possession.

PURE, PURENESS, PURITY

A. Adjectives.

1.    hagnos (άγνός, 53), “pure from defilement, not contaminated” (from the same root

as hagios, “holy”), is rendered “pure” in Phil. 4:8; 1 Tim. 5:22; Jas. 3:17; 1 John 3:3; see CHASTE.

2.    katharos (καθαρός, 2513), “pure,” as being cleansed, e.g., Matt. 5:8; 1 Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22; Titus 1:15; Heb. 10:22; Jas. 1:27; 1 Pet. 1:22; Rev. 15:6; 21:18; 22:1 (in some mss.). See chaste, Note, clean, A.

Note: In 1 Pet. 1:22 the kjv, “with a pure heart,” follows those mss. which have this adjective (rv, “from the heart”).

3.    eilikrines (ειλικρινής, 1506) signifies “unalloyed, pure”; (a) it was used of unmixed substances; (b) in the NT it is used of moral and ethical “purity,” Phil. 1:10, “sincere”; so the RV in 2 Pet. 3:1 (kjv, “pure”). Some regard the etymological meaning as “tested by the sunlight” (Cremer).! See chaste, Note, sincere.

Note: Wine mixed with water may be hagnos, “not being contaminated”; it is not

katharos, when there is the admixture of any element even though the latter is “pure” in itself.

B. Nouns.

1.    hagnotes (άγνότης, 54), the state of being hagnos (A, No. 1), occurs in 2 Cor. 6:6, “pureness”; 11:3, in the best mss., “(and the) purity,” RV.!

2.    hagneia (άγνεία, 47), synonymous with No. 1, “purity,” occurs in 1 Tim. 4:12; 5:2, where it denotes the chastity which excludes all impurity of spirit, manner, or act.! PURGE

1.    kathairo (καθαίρώ, 2508), akin to katharos (see pure, A, No. 2), “to cleanse,” is used of pruning, John 15:2, kjv, “purgeth” (rv, “cleanseth”).! In the Sept., 2 Sam. 4:6; Isa. 28:27; Jer. 38:28.!

2.    ekkathairo (έκκαθαίρώ, 1571), “to cleanse out, cleanse thoroughly,” is said of “purging” out leaven, 1 Cor. 5:7; in 2 Tim. 2:21, of “purging” oneself from those who utter “profane babblings,” vv. 16-18.!

3.    diakathairo (διά, 1223 and διά, 2508), “to cleanse thoroughly,” is translated “will throughly purge” in Luke 3:17, kjv (rv, “thoroughly to cleanse”; less authentic mss. have No. 5).!

4.    kathakizo (καθαρίζω, 2511), “to cleanse, make clean,” is translated “purging (all meats),” in Mark 7:19, kjv, rv, “making (all meats) clean”; Heb. 9:14, kjv, “purge” (RV, “cleanse”); so 9:22 (for v. 23, see purify) and 10:2. See clean, B, No. 1.

5.    diakathari o (διακαθαρίζω, 1245), “to cleanse thoroughly,” is translated “will throughly purge” in Matt. 3:12, kjv. See clean, B, No. 2. Cf. the synonymous verb No.

3.!

Notes: (1) For Heb. 1:3, kjv, “had purged,” see purification. (2) For the kjv rendering of the noun katharismos, “cleansing,” “that he was purged,” see clean, C, No.

1.

PURIFICATION, PURIFY, PURIFYING

A.    Nouns.

1.    katharismos (καθαρισμός, 2512) is rendered “a cleansing” (akin to No. 4, above), Mark 1:44; Luke 5:14; in Heb. 1:3, RV, “purification.”

2.    katharotes (καθαρότης, 2514), “cleansing,” Heb. 9:13. See clean, C, No. 2.!

3.    hagnismos (άγνισμός, 49) denotes “a ceremonial purification,” Acts 21:26, for the circumstances of which with reference to the vow of a Nazirite (RV), see Num. 6:9-13.!

B.    Verbs.

1.    hagnizo (άγνίζω, 48), akin to hagnos, “pure” (see chaste), “to purify, cleanse from defilement,” is used of “purifying” (a) ceremonially, John 11:55; Acts 21:24, 26 (cf. No. 3 above); 24:18; (b) morally, the heart, Jas. 4:8; the soul, 1 Pet. 1:22; oneself, 1 John 3:3.!

2.    kathari o (καθαρίζω, 2511), “to cleanse, make free from admixture,” is translated “to purify” in Acts 15:9, kjv (rv, “cleansing”); Titus 2:14; Heb. 9:23, kjv (rv, “cleansed”). See clean, B, No. 1.

PURLOIN

nosphizo (νοσφίζομαι, 3557) is translated “purloining” in Titus 2:10. See keep, A,

No. 10.

PURPLE

A. Noun.

porphura (πορφύρα, 4209) originally denoted the “purple-fish,” then, “purple dye” (extracted from certain shell fish): hence, “a purple garment,” Mark 15:17, 20; Luke 16:19; Rev. 18:12.!

B. Adjective.

porphureos (πορφυρους, 4210), “purple, a reddish purple,” is used of the robe put in mockery on Christ, John 19:2, 5; in Rev. 17:4 (in the best texts; some have No. 1); 18:16, as a noun (with himation, “a garment,” understood).!

PURPLE (seller of)

porphuropolis (πορφυρόπωλις, 4211) denotes “a seller of purple fabrics” (from porphura, andpoleo, “to sell”), Acts 16:14.!

PURPOSE (Noun and Verb)

A.    Nouns.

1.    boulema (βούλημα, 1013), “a purpose or will” (akin to boulomai, “to will, wish, purpose”), “a deliberate intention,” occurs in Acts 27:43, “purpose”; Rom. 9:19, “will”; 1 Pet. 4:3, in the best mss. (some have thelema), kjv, “will,” rv, “desire.” See will.!

2.    prothesis (πρόθεσις, 4286), “a setting forth” (used of the “showbread”), “a purpose” (akin to B, No. 3), is used (a) of the “purposes of God,” Rom. 8:28; 9:11; Eph. 1:11; 3:11; 2 Tim. 1:9; (b) of “human purposes,” as to things material, Acts 27:13; spiritual, Acts 11:23; 2 Tim. 3:10. See shewbread.

3.    gnome (γνώμη, 1106), “an opinion, purpose, judgment,” is used in the genitive

case with ginomai, “to come to be,” in Acts 20:3, “he purposed,” kjv (rv, “he determined”), lit., “he came to be of purpose.”

Notes: The following phrases are translated with the word “purpose”: (a) eis auto touto, “for this same (or very) purpose,” lit., “unto this same (thing),” Rom. 9:17; Eph. 6:22; Col. 4:8; (b) eis touto, “for this purpose,” Acts 26:16, kjv (rv, “to this end”), lit.,

“unto this”; so 1 John 3:8; (c) eis ti, “to what purpose,” Matt. 26:8, lit., “unto what”;

Mark 14:4, RV, “to what purpose” (kjv, “why”).

B.    Verbs.

1.    bouleuo (βουλεύω, 1011), “to take counsel, resolve,” always in the middle voice in the NT, “to take counsel with oneself,” to determine with oneself, is translated “I purpose” in 2 Cor. 1:17 (twice). See counsel, B, No. 1.

2.    tithemi (τίθημι, 5087), “to put, place,” is used in the middle voice in Acts 19:21, “purposed,” in the sense of resolving.

3.    protithemi (προτίθεμαι, 4388), “to set before, set forth” (pro, “before,” and No. 2, akin to A, No. 2), is used in Rom. 3:25, “set forth,” RV marg., “purposed,” kjv marg., “foreordained,” middle voice, which lays stress upon the personal interest which God had in so doing; either meaning, “to set forth” or “to purpose,” would convey a scriptural view, but the context bears out the former as being intended here; in Rom. 1:13, “I purposed”; Eph. 1:9, “He purposed (in Him),” RV. See set.!

4.    poieo (ποιέω, 4160), “to make,” is translated “He purposed” in Eph. 3:11 (for the noun prothesis, in the same verse, see A, No. 2). See do, No. 1.

5.    proaireo (προαιρέομαι, 4255), “to bring forth or forward,” or, in the middle voice, “to take by choice, prefer, purpose,” is translated “He hath purposed” in 2 Cor. 9:7, RV (kjv, “he purposed”).!

For PURSE see bag, No. 2 and Note PURSUE

dioko (διώκω, 1377), “to put to flight, pursue, persecute,” is rendered “to pursue” in 2 Cor. 4:9, RV (kjv, “persecute”), and is used metaphorically of “seeking eagerly” after peace in 1 Pet. 3:11, rv (kjv, “ensue”). See follow.

put

1.    tithemi (τίθημι, 5087), “to place, lay, set, put,” is translated “to put” in Matt. 5:15; 12:18; in Matt. 22:44, RV, “put (underneath Thy feet)”; Mark 4:21 (1st part), in the 2nd part, RV, “put” (in some texts, No. 4, kjv, “set”); 10:16, kjv (rv, “laying”); Luke 8:16 (1st part); 2nd part, rv (kjv, “setteth”); 11:33; John 19:19; Acts 1:7, kjv (rv, “set”); 4:3; 5:18, 25; 12:4; Rom. 14:13; 1 Cor. 15:25; 2 Cor. 3:13; 1 Tim. 1:12, kjv (rv, “appointing”); Rev. 11:9, kjv (rv, “laid”). See appoint, No. 3.

2.    peritithemi (περιτίθημι, 4060), “to put around or on” (peri, “around,” and No. 1), is so used in Matt. 27:28; Mark 15:17, RV, “put on” (kjv, “... about”); 15:36; John 19:29. See bestow, No. 5.

3.    paratithemi (παρατίθημι, 3908), “to set before” (para, “beside” or “before”), is rendered “to put forth” (of a parable) in Matt. 13:24, 31, kjv (rv, “set before”). See set.

4.    epitithemi (έπιτίθημι, 2007), “to put on, upon,” is so rendered in Matt. 19:13, kjv (rv, “lay”); so Mark 7:32; 8:25 (some mss. have No. 1, here); Matt. 21:7; 27:29; John 9:15; 19:2 (1st part); Acts 9:12 (rv, “laying ... on”); 15:10. See add, No. 1.

5.    apotithemi ( άποτίθημι, 659), always in the middle voice in the NT, “to put off

(apo) from oneself,” is rendered “to put away” in the RV in the following: Eph. 4:22 (kjv, “put off”); Col. 3:8 (kjv, ditto); Eph. 4:25; Jas. 1:21 (kjv, “laying apart”); 1 Pet. 2:1 (kjv, “laying aside”). See CAST, No. 16.

6.    ballo (βάλλω, 906), “to throw, cast, put,” is translated “to put,” in Matt. 9:17 (twice); 25:27; 27:6; Mark 2:22; 7:33; Luke 5:37; John 5:7; 12:6; 13:2 (of “putting” into the heart by the Devil); 18:11 (of “putting” up a sword); 20:25 (RV twice, kjv, “put” and “thrust”); v. 27, rv; Jas, 3:3; Rev. 2:24 (rv, “cast”). See cast, No. 1.

Note: bleteos, 992 (a gerundive form from ballo), meaning “(that which) one must put,” is found in Luke 5:38, and, in some mss., Mark 2:22.!

7.    ekballo (έκβάλλω, 1544), “to cast out,” is translated “to put forth or out” in Matt. 9:25; Mark 5:40 (Luke 8:54 in some mss.); John 10:4; Acts 9:40. See cast, No. 5.

8.    epiballo (έπιβάλλω, 1911), “to put to or unto,” is so translated in Matt. 9:16; Luke 5:36; 9:62; in Acts 12:1, RV, “put forth (his hands),” kjv, “stretched forth.” See cast, No.

7.

9.    periballo (περιβάλλω, 4016), “to put or throw around,” is translated “put on” in John 19:2, kjv (rv, “arrayed ... in”). See cast, No. 10, clothe, No. 6.

10.    proballo (προβάλλω, 4261), “to put forward,” is so used in Acts 19:33. See SHOOT FORTH.

11.    didomi (δίδωμι, 1325), “to give,” is rendered “to put” in Luke 15:22, of the ring on the returned Prodigal’s finger; 2 Cor. 8:16 and Rev. 17:17, of “putting” into the heart

by God; Heb. 8:10, of laws into the mind (kjv, marg., “give”); 10:16, of laws on (rv; kjv, “into”) the heart. See give.

12.    paradidomi (παραδίδωμι, 3860), “to give or hand over,” is rendered “put in prison” in Mark 1:14, kjv (rv, “delivered up”). See betray.

13.    poieo (ποιέω, 4160), “to do, make,” is translated “to put” (with exo, “forth”) in Acts 5:34, lit., “do (them) outside.”

14.    chori o (χωρίζω, 5563), “to separate, divide” (cf. choris, “apart, separate from”), is translated “to put asunder” in Matt. 19:6; Mark 10:9, of “putting” away a wife.

15.    ekphuo (έκφύω, 1631), “to cause to grow out, put forth” (ek, “out,”phuo, “to bring forth, produce, beget”), is used of the leaves of a tree, Matt. 24:32; Mark 13:28, “putteth forth.”!

16.    apoluo (άπολύω, 630), “to set free, let go,” is rendered “to put away” in reference to one who is betrothed, Matt. 1:19; a wife, 5:31, 32 (twice; in 2nd part, rv; kjv, “is divorced”); 19:3, 7, 8, 9 (twice); Mark 10:2, 4, 11, 12; Luke 16:18 (twice). See dismiss.

Note: In 1 Cor. 7:11, 12, kjv, aphiemi, “to send away,” is translated “to put away” (rv, “leave”), of the act of the husband toward the wife; in v. 13, “leave,” of the act of the wife toward the husband.

17.    airo (αίρω, 142), “to take up, remove,” is rendered “put away,” of bitterness, wrath, anger, clamor, railing and malice, Eph. 4:31; in 1 Cor. 5:2 of the divine effects of church discipline. See bear, No. 9.

18.    exairo (έξαίρω, 1808), “to put away from the midst of’ (ek, “from,” and No. 17), is used of church discipline, 1 Cor. 5:13.!

19.    katargeo (καταργέω, 2673) is rendered “I put away” in 1 Cor. 13:11; in 15:24, kjv, “shall have put down” (rv, “abolished”). See abolish.

20.    kathaireo (καθαιρέω, 2507), “to take down, put down,” is rendered “He hath put down” in Luke 1:52. See cast, A, No. 14.

21.    apostello (άποστέλλω, 649), “to send forth” (apo, “from or forth,” stello, “to send”), is said of using the sickle, Mark 4:29, RV, “he putteth forth,” marg., “sendeth forth” (kjv, putteth in). See send, set.

22.    apekduo (άπεκδύομαι, 554), “to strip off clothes or arms,” is used in the middle voice in the NT, Col. 2:15, RV, “having put off from Himself,” (kjv, “having spoiled”); in 3:9, “ye have put off,” of “the old man” (see man). See spoil.!

23.    methistemi or methistano (μεθίστήμι, 3179), “to change, remove” (meta,

implying “change,” histemi, “to cause to stand”), is used of “putting” a man out of his stewardship, Luke 16:4 (passive voice). See remove, translate turn (away).

24.    anago (άνάγω, 321), “to lead or bring up,” is used nautically of “putting” out to sea, Acts 27:2, 4, rv. See launch.

25.    epanago (έπανάγω, 1877), “to bring up or back,” is used in the same sense as No. 24, in Luke 5:3, 4. See launch.

26.    enduo (ένδύω, 1746), used in the middle voice, of “putting” on oneself, or on another, is translated “to put on” (a) literally, Matt. 6:25; 27:31; Mark 6:9; 15:20; Luke 12:22; 15:22; (b) metaphorically, of “putting” on the armor of light, Rom. 13:12; the Lord Jesus Christ, 13:14; Christ, Gal. 3:27; incorruption and immortality (said of the body of the believer), 1 Cor. 15:53, 54; the new man, Eph. 4:24; Col. 3:10; the whole armor of God, Eph. 6:11; the breastplate of righteousness, 6:14, rv; the breastplate of faith and love, 1 Thess. 5:8; various Christian qualities, Col. 3:12. See clothe, No. 2.

27.    embibazo (έμβιβάζω, 1688), “to put in” (en, “in,” bibazo, not found in the NT), is used of “putting” persons on board ship, Acts 27:6.! In the Sept., 2 Kings 9:28; Prov. 4:11.!

28.    probibazo (προβιβάζω, 4264), “to put forward,” hence, “to induce, incite,” is rendered “being put forward” in Matt. 14:8, RV (kjv, “being before instructed”).! In the Sept., Exod. 35:34; Deut. 6:7.!

29.    apostrepho (άποστρέφω, 654), “to turn away, remove, return,” is used of “putting” up again a sword into its sheath, Matt. 26:52. See bring, A, No. 22.

Notes: (1) Ekteino, “to stretch forth” (always so translated in the rv, save in Acts 27:30, “lay out,” of anchors), is rendered “to put forth” in the kjv of Matt. 8:3; Mark 1:41; Luke 5:13. (2) In Luke 14:7, kjv, lego, “to speak” (see RV), is translated “He put

forth.” (3) In Acts 13:46, kjv, apotheo, “to thrust away” (rv), is rendered “put ... from”; in 1 Tim. 1:19, kjv, “having put away” (RV, “having thrust from”), middle voice in each; so in Acts 7:27, kjv and rv, “thrust away.” See cast, No. 13, thrust. (4) For “to put

away” in Heb. 9:26, see putting, Note (below). (5) In Acts 7:33, kjv, luo, “to loose”

(rv), is translated “put off.” See loose. (6) For the kjv of hupotasso, “put under” in 1 Cor. 15:27, 28; Eph. 1:22; Heb. 2:8, see subject and for the connected negative adjective anupotaktos, rendered “not put under” in Heb. 2:8, kjv, see disobedient, B, (Note). (7) In John 19:29, kjv, prosphero, “to bring to,” is translated “they put it to (His mouth),” rv, “they brought it ...” (8) For anamimnesko, “to put in remembrance,” 1 Cor. 4:17, rv,

see remembrance. (9) For apokteino, “to kill,” rendered “put to death” in Mark 14:1, etc., see death, C, No. 4. (10) For 1 Thess. 2:4, kjv, “to be put in trust,” see entrust.

(11), For the phrase “put ... to ... account” in Philem. 18, see account, A, No. 2. (12),

In Acts 15:9, kjv, diakrino, “to make a distinction” (rv), is translated “put (no)

difference.” (13), In Matt. 9:16, kjv, pleroma, “the fullness or filling,” is rendered “(that) which is put in to fill it up,” RV, “(that) which should fill it up.” See fill. (14), For paradeigmatizo, “to put to an open shame,” Heb. 6:6, see shame. (15), Forphimoo, “to put to silence,” see silence. (16), For “I will put My trust,” Heb. 2:13, see trust. PUTTING

1. endusis (’Αρχέλαος, 745), “a putting on” (akin to enduo, PUT, No. 26), is used of apparel, 1 Pet. 3:3.! In the Sept., Esth. 5:1; Job 41:4.!

2.    epithesis (έπίθεσις, 1936), “a putting on” (akin to epitithemi, PUT, No. 4), is used of the “putting” or laying on of hands; in 2 Tim. 1:6, RV, “laying” (kjv, “putting”). See LAYING ON.

3.    apothesis (άπόθεσις, 595) “a putting off or away” (akin to apotithemi, PUT, No. 5), is used metaphorically in 1 Pet. 3:21, of the “putting” away of the filth of the flesh; in

2 Pet. 1:14, rv, of “the putting off” of the body (as a tabernacle) at death (kjv, “I must put off”).!

4.    apekdusis (άπέκδυσις, 555), “a putting off, stripping off” (akin to apekduo, PUT, No. 22), is used in Col. 2:11, of “the body of the flesh” (rv, an important rendering).!

Note: For athetesis, “a putting away,” translated “to put away” in Heb. 9:26, lit., “(unto) a setting aside,” see disannul, B.!