Q

QUAKE

1.    entromos (έντρομος, 1790), an adjective signifying “trembling with fear” (en, “in,”

tremo, “to tremble”), is used with eimi, “to be,” in Heb. 12:21 (some mss. have ektromos, with the same meaning), “I quake,” lit., “I am trembling.” It is used with ginomai,“to become,” in Acts 7:32, “trembled,” lit., “became trembling,” and 16:29, RV, “trembling for fear” (kjv, “came trembling). See tremble.!

2.    seio (σείώ, 4579), “did quake,” Matt. 27:51, and 28:4, rv (kjv, “did shake”). See MOVE, No. 3, SHAKE, TREMBLE.

For QUARREL see complaint, No. 2, and set, No. 15, Mark 6:19, rv QUARTER

pantothen (παντόθεν, 3840), “from all sides,” is translated “from every quarter” in Mark 1:45. See every side, round about.

Notes: (1) In Rev. 20:8, kjv, gonia, “an angle, corner,” is rendered “quarter” (rv, “corner”). (2) In Acts 16:3, kjv, topois, “parts” (RV) is translated “quarters.” (3) In Acts 9:32 the phrase dia panton, lit., “throughout all,” is rendered “throughout all parts,” rv

(meros, “a part,” being understood), kjv, “throughout all quarters.” (4) For “quarters” in Acts 28:7, kjv, see neighborhood.

QUATERNION

tetradion (τετράδιον, 5069), “a group of four” (tetra — ,“four”), occurs in Acts 12:4. A “quaternion” was a set of four men occupied in the work of a guard, two soldiers being chained to the prisoner and two keeping watch; alternatively one of the four watched

while the other three slept. The night was divided into four watches of three hours each; there would be one “quaternion” for each watch by day and by night.! Cf. the “guard” in Matt. 27:65 and 28:11.

QUEEN

basilissa (βασίλισσα, 938), the feminine of basileus, “a king,” is used (a) of the “Queen of Sheba,” Matt. 12:42; Luke 11:31; of “Candace,” Acts 8:27; (b) metaphorically, of “Babylon,” Rev. 18:7.!

quench, unquenchable

A. Verb.

sbennumi (σβέννυμι, 4570) is used (a) of “quenching” fire or things on fire, Matt. 12:20, quoted from Isa. 42:3, figurative of the condition of the feeble; Heb. 11:34; in the passive voice, Matt. 25:8, of torches (see lamp), rv, “are going out,” lit., “are being quenched”; of the retributive doom hereafter of sin unrepented of and unremitted in this life, Mark 9:48 (in some mss. in vv. 44, 46); (b) metaphorically, of “quenching” the fire-tipped darts of the evil one, Eph. 6:16; of “quenching” the Spirit, by hindering His operations in oral testimony in the church gatherings of believers, 1 Thess. 5:19. “The peace, order, and edification of the saints were evidence of the ministry of the Spirit among them, 1 Cor. 14:26, 32, 33, 40, but if, through ignorance of His ways, or through failure to recognize, or refusal to submit to, them, or through impatience with the ignorance or self-will of others, the Spirit were quenched, these happy results would be absent. For there was always the danger that the impulses of the flesh might usurp the place of the energy of the Spirit in the assembly, and the endeavor to restrain this evil by natural means would have the effect of hindering His ministry also. Apparently then, this injunction was intended to warn believers against the substitution of a mechanical order for the restraints of the Spirit.”*! Cf. Song of Sol. 8:7.

B. Adjective.

asbestos (άσβεστος, 762), “not quenched” (a, negative, and A), is used of the doom of persons described figuratively as “chaff,” Matt. 3:12 and Luke 3:17, “unquenchable”; of the fire of Gehenna (see hell), Mark 9:43, RV, “unquenchable fire” (in some mss. v.

45).! In the Sept., Job 20:26.!

QUESTION (Noun and Verb), QUESTIONING

A. Nouns.

1. zetesis (ζ)τησις, 2214), primarily “a seeking, search” (zeteo, “to seek”), for which see disputation, is used in John 3:25; Acts 25:20, RV, “(being perplexed) how to inquire (concerning these things),” kjv “(because I doubted of such manner) of questions,” lit., “being perplexed as to the inquiry (or discussion) concerning these things”; in 1 Tim. 1:4 (in some mss.); 6:4; 2 Tim. 2:23; Titus 3:9. See inquiry.

2.    zetema (ζ)τημα, 2213), synonymous with No. 1, but, generally speaking, suggesting in a more concrete form the subject of an inquiry, occurs in Acts 15:2; 18:15; 23:29; 25:19; 26:3.!

3.    logos (λόγος, 3056), “a word,” is translated “question” in Matt. 21:24 (kjv, “thing”); in Mark 11:29 (RV, marg., “word”) and Luke 20:3, kjv, “one thing:” there is no word in the original for “one,” hence the RV, “a question.”

4.    ekzetesis (έκ, 1537, and έκ, 2214), “a questioning,” is found in the best texts in 1 Tim. 1:4 (see RV); cf. No 1.!

Notes: (1) In Matt. 22:41, there is no word in the original for “question.” (2) For

suzetesis or sunzetesis, “a questioning together” (sun, “with”), see disputation. (3) In

Acts 19:40, kjv, enkaleo, “to bring a charge against,” is translated “to be called in question” (rv, “to be accused”).

B. Verbs.

1.    suzeteo (συζητέω, 4802) or sunzeteo, “to search together” (cf. Note, above), “to discuss, dispute,” is translated “to question” (or “question with or together”) in Mark 1:27; 8:11; 9:10, 14, 16; 12:28, RV (kjv, “reasoning together”); Luke 22:23, RV (kjv, “inquire”); 24:15, rv (kjv, “reasoned”). See dispute, B, No. 3, inquire, reason.

2.    eperotao (έπερωτάω, 1905), “to ask,” is translated “asked ... a question,” in Matt. 22:35, 41; in Luke 2:46, “asking ... questions”; “questioned” in Luke 23:9. See ask, A, No. 3.

For QUICK, see discern, C, live, No. 3, Note QUICKEN

1.    zoopoieo (ζωοποιέω, 2227), “to make alive”: see life, C.

2.    zoogoneo (ζωογονέω, 2225), “to endue with life, produce alive, preserve alive”: see live, No. 6.

3.    suzoopoieo (συζωοποιέω, 4806) or sunzoopoieo, “to quicken together with, make

alive with” (sun, “with” and No. 1), is used in Eph. 2:5; Col. 2:13, of the spiritual life with Christ, imparted to believers at their conversion.!

QUICKLY

1.    tachu (ταχύ, 5035), the neuter of tachus, “swift, quick,” signifies “quickly,” Matt. 5:25; 28:7, 8; Mark 9:39, RV (kjv, “lightly”); Luke 15:22; John 11:29; Rev. 2:16 (v. 5 in some mss.); 3:11; 11:14; 22:7, 12, 20. See lightly.!

2.    tacheion (τάχιον, 5032), the comparative degree of No. 1, is translated “quickly” in John 13:27; “out(ran)” in 20:4, RV, lit., “(ran before) more quickly (than Peter)”; “shortly” in 1 Tim. 3:14 and Heb. 13:23; in 13:19, “(the) sooner.” See shortly.!

3.    tacheos (ταχέως, 5030), akin to No. 1, is translated “quickly” in Luke 14:21; 16:6; John 11:31, RV; “shortly” in 1 Cor. 4:19; Phil. 2:19, 24; 2 Tim. 4:9; with a suggestion of rashness in the following, Gal. 1:6, RV, “quickly” (kjv, “soon”); 2 Thess. 2:2; and 1 Tim. 5:22, “hastily,” (kjv, “suddenly”). See hastily, C.!

4.    en tachei, lit., “in, or with, swiftness, with speed” (en, “in,” and the dative case of

tachos, “speed”), is translated “quickly” in Acts 12:7; 22:18; “speedily” in Luke 18:8; “shortly” in Acts 25:4; Rom. 16:20; 1 Tim. 3:14 in some texts; Rev. 1:1; 22:6. In the last two places, “with speed” is probably the meaning. See shortly, speedily.!

QUICKSANDS

Note: This is the kjv rendering in Acts 27:17 of Surtis, “Syrtis” (rv). The Syrtes, Major and Minor, lie on the north coast of Africa, between the headlands of Tunis and Barca. They have been regarded as dangerous to mariners from very early times, both from the character of the sands and from the crosscurrents of the adjoining waters. In the voyage described in this chapter the vessel had left the shelter of the island of Cauda and was drifting before the N.E. wind Euraquilo. The mariners might well fear that they would be driven on the Syrtes on the leeward of their course. The changing character of the tempest, however, drove them into the sea of Adria.!

QUIET, QUIETNESS

A. Adjectives.

1.    eremos (ήρεμος, 2263), “quiet, tranquil,” occurs in 1 Tim. 2:2, RV, “tranquil” (kjv, “quiet”); it indicates tranquillity arising from without.!

2.    hesuchios (ήσύχιος, 2272) has much the same meaning as No. 1, but indicates “tranquillity arising from within,” causing no disturbance to others. It is translated “quiet” in 1 Tim. 2:2, RV (kjv, “peaceable”); “quiet” in 1 Pet. 3:4, where it is associated with “meek,” and is to characterize the spirit or disposition. See peaceable.!

B. Verbs.

1.    hesuchazo (ήσυχάζω, 2270), akin to A, No. 2, “to be still, to live quietly”: see CEASE, A, No. 3.!

2.    katastello (καταστέλλω, 2687) denotes “to quiet”: see appease.

B.    Verbs.

1.    hesuchazo (ήσυχάζω, 2270), akin to A, No. 2, “to be still, to live quietly”: see CEASE, A, No. 3.!

2.    katastello (καταστέλλω, 2687) denotes to quiet: see appease.

C.    Nouns.

1.    eirene (ειρηνή, 1515), “peace,” is translated “quietness” in Acts 24:2, kjv (rv, “peace”). See peace (e).

2.    hesuchia (ήσυχία, 2271), akin to A, No. 2, and B. No. 1, denotes “quietness,” 2 Thess. 3:12; it is so translated in the RV of 1 Tim. 2:11, 12 (kjv, “silence”); in Acts 22:2, RV, “(they were the more) quiet,” kjv, “(they kept the more) silence,” lit., “they kept quietness the more.”!

QUIT

1.    apallasso (άπαλλάσσω, 525), “to free from,” is used in the passive voice in Luke 12:58, rv, “to be quit” (kjv, “to be delivered”). See deliver, A, No. 6.

2.    andri o ( νδρίζομαι, 407) signifies “to make a man of” (aner, “a man”); in the middle voice, in 1 Cor. 16:13, “to play the man,” “quit you like men.”!

 

R

RABBI

rabbei or rabbi (ραββί, 4461), from a word rab, primarily denoting “master” in contrast to a slave; this with the added pronominal suffix signified “my master” and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address. It is applied to Christ in

Matt. 26:25, 49; Mark 9:5; 11:21; 14:45; John 1:38 (where it is interpreted as didaskalos, “master,” marg., “teacher” (see also “Rabboni” in John 20:16); v. 49; 3:2; 4:31; 6:25; 9:2; 11:8; to John the Baptist in John 3:26. In Matt. 23:7, 8 Christ forbids his disciples to

covet or use it. In the latter verse it is again explained as didaskalos, “master” (some mss. have kathegetes, “a guide”).!

RABBONI

rabbounei or rabboni (ραββονί, 4462), formed in a similar way to the above, was an Aramaic form of a title almost entirely applied to the president of the Sanhedrin, if such was a descendant of Hillel. It was even more respectful than Rabbi, and signified “My great master”; in its use in the NT the pronominal force of the suffix is apparently retained (contrast Rabbi above); it is found in Mark 10:51 in the best texts, RV,

“Rabboni” (kjv, “Lord”), addressed to Christ by blind Bartimaeus, and in John 20:16 by

Mary Magdalene, where it is interpreted by didaskalos, “Master” (marg., “Teacher”).!

For RABBLE see court, No. 1

RACA

raka (ρακά, 4469) is an Aramaic word akin to the Heb. req, “empty,” the first a being

due to a Galilean change. In the kjv of 1611 it was spelled racha; in the edition of 1638,

raca. It was a word of utter contempt, signifying “empty,” intellectually rather than morally, “empty-headed,” like Abimelech’s hirelings, Judg. 9:4, and the “vain” man of Jas. 2:20. As condemned by Christ, Matt. 5:22, it was worse than being angry, inasmuch as an outrageous utterance is worse than a feeling unexpressed or somewhat controlled in expression; it does not indicate such a loss of self-control as the word rendered “fool,” a godless, moral reprobate.!

For RACE (kindred) see kind RACE (contest)

1.    agon (άγων, 73) is translated “race” in Heb. 12:1, one of the modes of athletic contest, this being the secondary meaning of the word. See conflict.

2.    stadion (στάδιον, 4712), “a stadium,” denotes a “racecourse,” 1 Cor. 9:24. The stadium (about 600 Greek feet or 1/8 of a Roman mile) was the length of the Olympic course. See furlong.

Note: No. 1 signifies the “race” itself; No. 2 the “course.”

RAGE, RAGING

A.    Verb.

phruasso (φρυάσσω, 5433) was primarily used of “the snorting, neighing and prancing of horses”; hence, metaphorically, of “the haughtiness and insolence of men,” Acts 4:25.! In the Sept., Ps. 2:1.!

B.    Noun.

kludon (κλύδων, 2830), “a billow, surge” (akin to kluzo, “to wash over,” said of the

sea; cf. kludonizomai, “to be tossed by the waves,” Eph. 4:14), is translated “raging” in Luke 8:24; in Jas. 1:6, RV, “surge” (kjv, “wave”).!

Note: In Jude 13, kjv, the adjective agrios, “wild,” is translated “raging” (rv, “wild”). See wild.

RAIL, RAILER, RAILING

A.    Verb.

blasphemeo (βλασφημέω, 987), “to blaspheme, rail, revile” (for the meanings of which see blaspheme), is translated “to rail at, or on,” in Matt. 27:39, rv (kjv,

“reviled”); Mark 15:29; Luke 23:39; 2 Pet. 2:10, RV (kjv, “to speak evil of”); 2:12, RV

(kjv, “speak evil of”). Cf. loidoreo, “to revile” (see revile), and B, No. 2 and C, No. 2.

B.    Nouns.

1.    blasphemia (βλασφημία, 988) is translated “railings” in Matt. 15:19, RV; 1 Tim. 6:4, kjv and RV; “railing” in Mark 7:22, rv; Col. 3:8, RV; Jude 9, kjv and RV, lit., “judgment of railing”; in Eph. 4:31, rv (kjv, “evil speaking”). See blasphemy.

2.    loidoria (λοιδορία, 3059), “abuse, railing, reviling,” is rendered “reviling” in the RV, 1 Pet. 3:9 (twice); in 1 Tim. 5:14, kjv marg., “for their reviling.” See revile, C.!

C. Adjectives.

1.    blasphemos (βλάσφημος, 989), akin to A, and B, No. 1; see blaspheme, C.

2.    loidoros (λοίδορος, 3060), an adjective denoting “reviling, railing” (akin to B, No. 2), is used as a noun, “a railer,” 1 Cor. 5:11. See revile.

RAIMENT

Notes: (1) For himation, rendered “raiment” in Matt. 17:2, kjv (rv, “garments”), so Matt. 27:31; Mark 9:3; Luke 23:34; John 19:24; Acts 22:20; Rev. 3:5, 18; 4:4; kjv and rv, Acts 18:6, see clothing, No. 2 and robe. Himatismos is rendered “raiment” in Luke 9:29; enduma in Matt. 3:4; 6:25, 28; 28:3 and Luke 12:23. For esthes, translated

“raiment” in Jas. 2:2 (2nd part), kjv, see apparel. (2) For skepasma, “a covering,” rendered “raiment” in 1 Tim. 6:8, kjv, see cover, B, No. 2.

RAIN (Noun and Verb)

A. Nouns.

1. huetos (ύετός, 5205), from huo, “to rain,” is used especially, but not entirely, of “showers,” and is found in Acts 14:17; 28:2; Heb. 6:7; Jas. 5:7 (see early and latter); 5:18; Rev. 11:6 (see B).!

2. broche (βροχή, 1028), akin to B, below, lit., “a wetting,” hence, “rain,” is used in Matt. 7:25, 27.! In the Sept., Ps. 68:9; 105:32.! It is found in the papyri in connection with irrigation in Egypt (Deissmann, Lightfrom the Ancient East).

B. Verb.

brecho (βρέχω, 1026), akin to A, No. 2, signifies (a) “to wet,” Luke 7:38, 44, RV (kjv, to wash); (b) “to send rain,” Matt. 5:45; to rain, Luke 17:29 (of fire and brimstone); Jas. 5:17, used impersonally (twice); Rev. 11:6, where huetos (A, No. 1) is used as the subject, lit., “(that) rain rain (not).”!

RAINBOW

iris (ίρις, 2463), whence Eng., “iris,” the flower, describes the “rainbow” seen in the heavenly vision, “round about the throne, like an emerald to look upon,” Rev. 4:3, emblematic of the fact that, in the exercise of God’s absolute sovereignty and perfect counsels, He will remember His covenant concerning the earth (Gen. 9:9-17); in Rev. 10:1, “the rainbow,” RV, the definite article suggests a connection with the scene in 4:3; here it rests upon the head of an angel who declares that “there shall be delay no longer” (v. 6, rv marg., the actual meaning); the mercy to be shown to the earth must be preceded by the execution of divine judgments upon the nations who defy God and His Christ. Cf. Ezek. 1:28.!

RAISE (up)

1.    egeiro (έγείρω, 1453), for the various meanings of which see arise, No. 3, is used

(a)    of “raising” the dead, active and passive voices, e.g. of the resurrection of Christ,

Matt. 16:21; 17:23; 20:19, RV; 26:32, RV, “(after) I am raised up” (kjv, “... risen again”); Luke 9:22; 20:37; John 2:19; Acts 3:15; 4:10 [not 5:30, see (c) below]; 10:40 [not 13:23 in the best texts, see (c) below]; 13:30, 37; Rom. 4:24, 25; 6:4, 9; 7:4; 8:11 (twice); 8:34, RV; 10:9; 1 Cor. 6:14 (1st part); 15:13, 14, rv; 15:15 (twice), 16, 17; 15:20, RV; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21; in 2 Tim. 2:8, RV, “risen”;

(b)    of the resurrection of human beings, Matt. 10:8; 11:5; Matt. 27:52. RV (kjv, “arose”); Mark 12:26, RV; Luke 7:22; John 5:21; 12:1, 9, 17; Acts 26:8; 1 Cor. 15:29 and 32, rv; 15:35, 42, 43 (twice), 44, 52; 2 Cor. 1:9; 4:14; Heb. 11:19; (c) of “raising” up a person to occupy a place in the midst of a people, said of Christ, Acts 5:30; in 13:23, kjv only (the

best texts have ago, to bring, rv, “hath ... brought”); of David, Acts 13:22 (for v. 33 see No. 2); (d) metaphorically, of a horn of salvation, Luke 1:69; (e) of children, from stones, by creative power, Luke 3:8; (f) of the Temple, as the Jews thought, John 2:20, RV, “wilt Thou raise (it) Up” (kjv, “rear”); (g) of “lifting” up a person, from physical infirmity, Mark 1:31, rv, “raised ... up” (kjv, “lifted”); so 9:27; Acts 3:7; 10:26, rv (kjv, “took”); Jas. 5:15, “shall raise ... up”; (h) metaphorically, of “raising” up affliction, Phil. 1:17, RV

(in the best texts; the kjv, v. 16, following those which have epiphero, has “to add”). See awake, No. 1.

2.    anistemi (άνίστημι, 450), for the various applications of which see arise, No. 1, is translated “to raise or raise up,” (a) of the resurrection of the dead by Christ, John 6:39, 40, 44, 54; (b) of the resurrection of Christ from the dead, Acts 2:24 (for v. 30 see RV,

kathizo, “to set,” as in the best texts); 2:32; 13:34, see (c) below; Acts 17:31; (c) of

“raising” up a person to occupy a place in the midst of a nation, said of Christ, Acts 3:26; 7:37; 13:33, RV, “raised up Jesus,” not here by resurrection from the dead, as the superfluous “again” of the kjv would suggest; this is confirmed by the latter part of the verse, which explains the “raising” up as being by way of His incarnation, and by the contrast in v. 34, where stress is laid upon His being “raised” from the dead, the same verb being used: (d) of “raising” up seed, Matt. 22:24; (e) of being “raised” from natural

sleep, Matt. 1:24, kjv, “being raised” (rv, “arose”); here some mss. have diegeiro, “to

arouse completely”; see arise, No. 4.

Note: For the contrast between No. 1 and No. 2 see arise, No. 3 (parag. 2).

3.    exegeiro (έξεγείρω, 1825), ek, “out of,” and No. 1, is used (a) of the “resurrection” of believers, 1 Cor. 6:14 [2nd part; see No. 1 (a) for the 1st part]; (b) of “raising” a person to public position, Rom. 9:17, “did I raise thee up,” RV, said of Pharaoh.!

4.    exanistemi (έξανίστημι, 1817), ek, “out of,” and No. 2, is used of “raising” up seed, Mark 12:19; Luke 20:28; elsewhere, Acts 15:5, “to rise up.” See rise.!

5.    sunegeiro (συνεγείρω, 4891), “to raise together” (sun, “with,” and No. 1), is used of the believer’s spiritual resurrection with Christ. Eph. 2:6; passive voice in Col. 2:12, RV, “ye were ... raised (with Him),” kjv, “ye are risen”; so 3:1. See RISE.

Notes: (1) In Acts 13:50, kjv, epegeiro, “to rouse up, excite,” is translated “raised”

(RV, “stirred up,” as in kjv and RV in 14:2). (2) In Acts 24:12,poieo, to make, is used

With epistasis, a collection of people, and translated “stirring up (a crowd),” rv, lit.,

‘making a collection (of a crowd)’; some mss. have episustasis, a riotous throng, kjv,

“raising up (the people).” (3) In Heb. 11:35, kjv, the noun anastasis, a resurrection,

preceded by ex (i.e., ek), “out of, or by,” instrumental, is translated “raised to life again” (a paraphrase), rv, “by a resurrection.”

For RAN see run RANKS

prasia (πρασιά, 4237), “a garden bed or plot” (probably from prason, “a leek”), is used metaphorically in Mark 6:40 of “ranks” of persons arranged in orderly groups. RANSOM

1. lutron (μητε, 3383), lit., “a means of loosing” (from luo, “to loose”), occurs frequently in the Sept., where it is always used to signify “equivalence.” Thus it is used of the “ransom” for a life, e.g., Exod. 21:30, of the redemption price of a slave, e.g., Lev. 19:20, of land, 25:24, of the price of a captive, Isa. 45:13. In the NT it occurs in Matt. 20:28 and Mark 10:45, where it is used of Christ’s gift of Himself as “a ransom for many.” Some interpreters have regarded the “ransom” price as being paid to Satan; others, to an impersonal power such as death, or evil, or “that ultimate necessity which has made the whole course of things what it has been.” Such ideas are largely conjectural, the result of an attempt to press the details of certain old Testament illustrations beyond the actual statements of New Testament doctrines.

That Christ gave up His life in expiatory sacrifice under God’s judgment upon sin and thus provided a “ransom” whereby those who receive Him on this ground obtain

deliverance from the penalty due to sin, is what Scripture teaches. What the Lord states in the two passages mentioned involves this essential character of His death. In these

passages the preposition is anti, which has a vicarious significance, indicating that the “ransom” holds good for those who, accepting it as such, no longer remain in death since Christ suffered death in their stead. The change of preposition in 1 Tim. 2:6, where the

word antilutron. a substitutionarv “ransom,” is used, is significant. There the preposition

is huper, “on behalf of,” and the statement is made that He “gave Himself a ransom for all,” indicating that the “ransom” was provisionally universal, while being of a vicarious character. Thus the three passages consistently show that while the provision was universal, for Christ died for all men, yet it is actual for those only who accept God’s conditions, and who are described in the Gospel statements as “the many.” The giving of His life was the giving of His entire person, and while His death under divine judgment was alone expiatory, it cannot be dissociated from the character of His life which, being sinless, gave virtue to His death and was a testimony to the fact that His death must be of a vicarious nature.!

2. antilutron (άντίλυτρον, 487), 1 Tim. 2:6. See under No 1.!

For RASH, RASHLY see headstrong RATHER

A. Adverb.

mallon (μαλλον, 3123), the comparative degree of mala, “very, very much,” is frequently translated “rather,” e.g., Matt. 10:6, 28; 1 Cor. 14:1, 5; sometimes followed by “than,” with a connecting particle, e.g., Matt. 18:13 (“more than”); or without, e.g., John 3:19; Acts 4:19, RV (kjv, “more”); in 1 Cor. 9:12, kjv, “rather” (rv, “yet more”); 12:22, RV, “rather” (kjv, “more”); 2 Cor. 3:9 (ditto); Philem. 16 (ditto); in 2 Pet. 1:10, kjv, “the rather” (rv, “the more”). See more.

B. Verb.

thelo (θέλω, 2309), “to will, wish,” is translated “I had rather” in 1 Cor. 14:19. See DESIRE, B, No. 6.

C.    Preposition.

para (παρά, 3844), “beyond, in comparison with,” is translated “rather than” in Rom. 1:25, RV (kjv, “more than”; marg., “rather”).

D.    Conjunction.

alla (άλλά, 235), “but, on the contrary,” is translated “and rather” in Luke 17:8.

Notes: (1) In Heb. 13:19, kjv, perissoteros, “the more exceedingly” (rv), is translated

“the rather.” (2) In Luke 11:41 and 12:31, kjv, plen, an adverb signifying “yet, howbeit,”

is translated “rather” (rv, “howbeit”). (3) In Rom. 3:8, kjv, the negative particle me,

“not,” is translated with “rather” in italics (RV, “why not”). (4) In Luke 10:20, kjv, “rather rejoice,” there is no word in the original for “rather” (see the RV).

RAVEN

korax (κόραξ, 2876), “a raven” (perhaps onomatopoeic, representing the sound),

occurs in the plural in Luke 12:24. The Heb. oreb and the Arabic ghurab are from roots meaning “to be black”; the Arabic root also has the idea of leaving home. Hence the evil omen attached to the bird. It is the first bird mentioned in the Bible, Gen. 8:7. Christ used the “ravens” to illustrate and enforce the lesson of God’s provision and care.! RAVENING

A. Adjective.

harpax (αρπαξ, 727), an adjective signifying “rapacious,” is translated “ravening” (of wolves) in Matt. 7:15: see extort, C.

B. Noun.

harpage (άρπαγή, 724) is translated “ravening in Luke 11:39, kjv: see extort, B,

No. 1.

REACH

1.    akoloutheo (άκολουθέω, 190), “to follow,” is translated “have reached,” in Rev.

18:5, of the sins of Babylon. Some mss. have the verb kollaomai, “to cleave together,” rv, marg.; see follow.

2.    orego (ορέγομαι, 3713), “to reach or stretch out,” is rendered “reached after” in 1 Tim. 6:10, rv; see desire, B, No. 5.

3.    phero (φέρω, 5342), “to bear, carry,” is used of “reaching” forth the hand in John 20:27 (twice). See bear, No. 2.

4.    ephikneomai (έφικνέομαι, 2185), “to come to, reach,” is used in 2 Cor. 10:13, 14.!

5.    katantao (κατακολουθέω, 2628), “to come to a place,” is translated “reach” in Acts 27:12, rv (kjv, “attain to”). See come, No. 28.

Note: In Phil. 3:13, kjv, epekteino, in the middle voice, “to stretch forward,” is translated “reaching forth” (rv, “stretching forward”).

READ, READING

A. Verb.

anaginosko (άναγινώσκω, 314), primarily, “to know certainly, to know again,

recognize” (ana, “again,” ginosko, “to know”), is used of “reading” written characters, e.g., Matt. 12:3, 5; 21:16; 24:15; of the private “reading” of Scripture, Acts 8:28, 30, 32; of the public “reading” of Scripture, Luke 4:16; Acts 13:27; 15:21; 2 Cor. 3:15; Col. 4:16 (thrice); 1 Thess. 5:27; Rev. 1:3. In 2 Cor. 1:13 there is a purposive play upon words;

firstly, “we write none other things unto you, than what ye read (anaginosko)” signifies that there is no hidden or mysterious meaning in his epistles; whatever doubts may have arisen and been expressed in this respect, he means what he says; then follows the similar

verb epiginosko, “to acknowledge,” “or even acknowledge, and I hope ye will

acknowledge unto the end.” The paronomasia can hardly be reproduced in English.

Similarly, in 3:2 the verb ginosko, “to know,” and anaginosko, “to read,” are put in that order, and metaphorically applied to the church at Corinth as being an epistle, a message

to the world, written by the apostle and his fellow missionaries, through their ministry of the gospel and the consequent change in the lives of the converts, an epistle “known and

read of all men.” For other instances of paronomasia see, e.g., Rom. 12:3, phroneo,

huperphroneo, sophroneo; 1 Cor. 2:13, 14, sunkrino, anakrino; 2 Thess. 3:11,

ergazomai, and periergazomai; 1 Cor. 7:31, chraomai and katachraomai; 11:31,

diakrino and krino; 12:2, ago and apago; Phil. 3:2, 3, katatome andperitome.

B. Noun.

anagnosis (άνάγνώσις, 320) in nonbiblical Greek denoted “recognition” or “a survey” (the latter found in the papyri); then, “reading”; in the NT the public “reading” of Scripture, Acts 13:15; 2 Cor. 3:14; 1 Tim. 4:13, where the context makes clear that the reference is to the care required in reading the Scriptures to a company, a duty ever

requiring the exhortation “take heed.” Later, readers in churches were called anagnostai.! In the Sept, Neh. 8:8.!

READINESS

1.    prothumia (προθυμία, 4288), “eagerness, willingness, readiness” (pro, “forward,”

thumos, “mind, disposition,” akin to prothumos, READY, A, No. 2), is translated “readiness of mind” in Acts 17:11, “readiness” in 2 Cor. 8:11; in v. 12, RV (kjv, “a willing mind”); in v. 19, RV “(our) readiness,” kjv, “(your) ready mind”; in 9:2, RV, “readiness” (kjv, “forwardness of ... mind”; see forwardness, Note (4).!

2.    hetoimos (έτοιμος, 2092), an adjective (see ready, A, No. 1), is used with echo,

“to have,” and en, “in,” idiomatically, as a noun in 2 Cor. 10:6, RV, “being in readiness” (kjv, “having in readiness”), of the apostle’s aim for the church to be obedient to Christ. Cf. READY, C.

READY

A. Adjectives.

1.    hetoimos (έτοιμος, 2092), “prepared, ready” (akin to hetoimasia, “preparation”), is used (a) of persons, Matt. 24:44; 25:10; Luke 12:40; 22:33; Acts 23:15, 21 (for 2 Cor. 10:6, see above); Titus 3:1; 1 Pet. 3:15; (b) of things, Matt. 22:4 (2nd part), 8; Mark 14:15, RV, “ready” (kjv, “prepared”); Luke 14:17; John 7:6; 2 Cor. 9:5; 10:16, RV,

“things ready” (kjv, “things made ready”); 1 Pet. 1:5. See prepare, No. 5, Note (2).!

2.    prothumos (πρόθυμος, 4289), “predisposed, willing” (akin to prothumia, see readiness), is translated “ready” in Rom. 1:15, expressive of willingness, eagerness: in Mark 14:38, RV, “willing” (kjv, “ready”); in Matt. 26:41. “willing.” See willing.!

B. Verbs.

1. mello (μέλλώ, 3195), “to be about to,” is translated “to be ready” in 2 Pet. 1:12, rv, where the future indicates that the apostle will be prepared, as in the past and the present, to remind his readers of the truths they know (some mss. have ouk ameleso, “I will not be negligent,” kjv; cf., however, v. 15. Field, in Notes on the Translation of the NT, suggests that the true reading is meleso, the future of melo, “to be a care, or an object

of care”); in Rev. 3:2, rv, “were ready” (some texts have the present tense, as in the kjv). Elsewhere, where the kjv has the rendering to be ready, the RV gives renderings in accordance with the usual significance as follows: Luke 7:2, “was ... at the point of”; Acts 20:7, “intending”; Rev. 12:4, “about (to).”

2.    hetoimazo (ετοιμάζω, 2090), “make ready”: see prepare, B, No. 1.

3.    paraskeuazo (παρασκευάζω, 3903), “to prepare, make ready”: see prepare, B, No.

4.

Note: On the difference between No. 2 and No. 3, see prepare, Note (1) under No. 5.

C. Adverb.

hetoimos (ετοίμως, 2093) “readily” (akin to A, No. 1), is used with echo, “to have,” lit., “to have readily,” ie, “to be in readiness, to be ready,” Acts 21:13; 2 Cor. 12:14; 1 Pet. 4:5.!

Notes: (1) In Heb. 8:13, kjv, engus, “near,” is translated “ready” (rv, “nigh”). See nigh. (2) For “ready to distribute,” 1 Tim. 6:18, see distribute, B. (3) In 2 Tim. 4:6,

KV, spendomai, “I am being offered,” rv, with ede, “already,” is translated “I am now

ready to be offered.” See offer. (4) In 1 Pet. 5:2prothumos, “willingly, with alacrity,” is rendered “of a ready mind.”!

REAP

theri o (θερίζω, 2325), “to reap” (akin to theros, “summer, harvest”), is used (a) literally, Matt. 6:26; 25:24, 26; Luke 12:24; 19:21, 22; Jas. 5:4 (2nd part), kjv, “have reaped”; (b) figuratively or in proverbial expressions, John 4:36 (twice), 37, 38, with immediate reference to bringing Samaritans into the kingdom of God, in regard to which the disciples would enjoy the fruits of what Christ Himself had been doing in Samaria; the Lord’s words are, however, of a general application in respect of such service; in 1 Cor. 9:11, with reference to the right of the apostle and his fellow missionaries to receive material assistance from the church, a right which he forbore to exercise; in 2 Cor. 9:6 (twice), with reference to rendering material help to the needy, either “sparingly” or “bountifully,” the “reaping” being proportionate to the sowing; in Gal. 6:7, 8 (twice), of “reaping” corruption, with special reference, according to the context, to that which is naturally shortlived transient (though the statement applies to every form of sowing to the flesh), and of “reaping” eternal life (characteristics and moral qualities being in view), as a result of sowing “to the Spirit,” the reference probably being to the new nature of the believer, which is, however, under the controlling power of the Holy Spirit, v. 9, the “reaping” (the effect of well doing) being accomplished, to a limited extent, in this life, but in complete fulfillment at and beyond the judgment seat of Christ; diligence or laxity here will then produce proportionate results; in Rev. 14:15 (twice), 16, figurative of the discriminating judgment divinely to be fulfilled at the close of this age, when the wheat will be separated from the tares (see Matt. 13:30).!

For REAP DOWN, Jas. 5:4, see mow REAPER

theristes (θεριστής, 2327), “a reaper” (akin to therizo, see above), is used of angels in Matt. 13:30, 39.!

For REAR UP, John 2:20, see raise, No. 1 (f)

REASON (Noun)

logos (λόγος, 3056), “a word,” etc., has also the significance of “the inward thought itself, a reckoning, a regard, a reason,” translated “reason” in Acts 18:14, in the phrase “reason would,” kata logon, lit., “according to reason (I would bear with you)”; in 1 Pet. 3:15, “a reason (concerning the hope that is in you).” See word.

Note: In Acts 6:2, kjv, the adjective arestos, “pleasing, agreeable,” is translated “reason” (rv, “fit,” marg., “pleasing”). See fit, No. 2.

For the prepositions rendered BY REASON OF see f, p. 1 REASON (Verb)

1.    dialogizomai (διαλογίζομαι, 1260), “to bring together different reasons and reckon them up, to reason,” is used in the NT (a) chiefly of thoughts and considerations which are more or less objectionable, e.g., of the disciples who “reasoned” together, through a mistaken view of Christ’s teaching regarding leaven, Matt. 16:7, 8 and Mark 8:16, 17; of their “reasoning” as to who was the greatest among them, Mark 9:33, RV, “were ye reasoning,” kjv, “ye disputed” (for v. 34, see dispute); of the scribes and Pharisees in criticizing Christ’s claim to forgive sins, Mark 2:6, 8 (twice) and Luke 5:21, 22; of the chief priests and elders in considering how to answer Christ’s question regarding John’s

baptism, Matt. 21:25; Mark 11:31 (some mss. have logizomai, here, which is nowhere else rendered “to reason”); of the wicked husbandmen, and their purpose to murder the heir and seize his inheritance, Luke 20:14; of the rich man who “reasoned” within himself, RV (kjv, “thought”), as to where to bestow his fruits, Luke 12:17 (some mss.

have it in John 11:50, the best have logizomai; see account, No. 4); (b) of considerations not objectionable, Luke 1:29, “cast in (her) mind”; 3:15, RV, and kjv, marg., “reasoned” (kjv, “mused”). See cast, No. 15, dispute, B, No. 2.!

2.    dialegomai (διαλέγομαι, 1256), “to think different things with oneself, to ponder,” then, “to dispute with others,” is translated “to reason in Acts 17:2, kjv and RV; 17:17, RV; 18:4, 19, kjv and RV; 19:8, 9, RV; 24:25, kjv and RV; Heb. 12:5, RV, “reasoneth (with you),” kjv, “speaketh (unto you). See dispute, B, No. 1.

3.    sullogizomai (συλλογίζομαι, 4817), “to compute” (sun, “with,” and logizomai, cf. Eng., “syllogism”), also denotes “to reason,” and is so rendered in Luke 20:5.!

4.    suzeteo ( 4802), “to seek or examine together” (sun, “with,” zeteo, “to seek”), “to discuss,” is translated “reasoning” in Mark 12:28, kjv (rv, “questioning”); similarly in Luke 24:15. See dispute, B, No. 3.

REASONABLE

logikos (λογικός, 3050), pertaining to “the reasoning faculty, reasonable, rational,” is

used in Rom. 12:1, of the service (latreia) to be rendered by believers in presenting their bodies “a living sacrifice, holy, acceptable to God.” The sacrifice is to be intelligent, in

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

contrast to those offered by ritual and compulsion; the presentation is to be in accordance with the spiritual intelligence of those who are new creatures in Christ and are mindful of “the mercies of God.” For the significance of the word in 1 Pet. 2:2, see under milk.! REASONING

dialogismos (άί'διος, 126), “a thought, reasoning, inward questioning” [akin to

dializomai, see reason (Verb), No. 1], is translated “reasoning” or “reasonings” in Luke 5:22, rv (kjv, “thoughts”); 9:46; v. 47, rv (kjv, “thoughts”); 24:38 (kjv, “thoughts”); Rom. 1:21 (kjv, “imaginations”); 1 Cor. 3:20 (kjv, “thoughts”). See dispute, A, No. 1.

Note: In those mss. which contain Acts 28:29, occurs suzetesis, “a disputation,” which is translated “reasoning” (kjv).!

REBUKE (Verb and Noun)

A.    Verbs.

1.    epitimao (έπιτιμάω, 2008), primarily, “to put honor upon,” then, “to adjudge,” hence signifies “to rebuke.” Except for 2 Tim. 4:2 and Jude 9, it is confined in the NT to the Synoptic Gospels, where it is frequently used of the Lord’s rebukes to (a) evil spirits, e.g., Matt. 17:18; Mark 1:25; 9:25; Luke 4:35, 41; 9:42; (b) winds, Matt. 8:26; Mark 4:39; Luke 8:24; (c) fever, Luke 4:39; (d) disciples, Mark 8:33; Luke 9:55; contrast Luke 19:39. For rebukes by others see Matt. 16:22; 19:13; 20:31; Mark 8:32; 10:13; 10:48, RV, “rebuked” (kjv, “charged”); Luke 17:3; 18:15, 39; 23:40. See charge, C, No. 7.

2.    elencho (έλέγχω, 1651), “to convict, refute, reprove,” is translated “to rebuke” in the kjv of the following (the RV always has the verb “to reprove”): 1 Tim. 5:20; Titus 1:13; 2:15; Heb. 12:5; Rev. 3:19. See convict, No. 1.

Note: while epitimao signifies simply “a rebuke” which may be either undeserved,

Matt. 16:22, or ineffectual, Luke 23:40, elencho implies a “rebuke” which carries conviction.

3.    epiplesso (έπιπλησσω, 1969), “to strike at” (epi, “upon” or “at,”plesso, “to strike, smite”), hence, “to rebuke,” is used in the injunction against “rebuking” an elder, 1 Tim. 5:1.!

Note: In Phil. 2:15, the best texts have amomos, “without blemish” (a, negative,

momos, “a blemish, a moral disgrace”), rv, “without blemish”; some mss. have

amometos (a, negative, and momaomai, “to blame”), kjv, “without rebuke.” Contrast

amemptos in the same verse, “blameless on account of absence of inconsistency” or

“ground of reproof,” whereas amomos indicates “absence of stain or blemish.” We may have blemish, with freedom from blame.

B.    Noun.

elenxis (ελεγξις, 1649), akin to A, No. 2, denotes “rebuke”; in 2 Pet. 2:16, it is used

with echo, “to have,” and translated “he was rebuked,” lit., “he had rebuke.”! In the Sept., Job 21:4, “reproof”; 23:2, “pleading.”!

For RECEIPT see custom (Toll), No. 2

RECEIVE, RECEIVING

A. Verbs.

1.    lambano (λαμβάνω, 2983) denotes either “to take” or “to receive,” (I) literally, (a) without an object, in contrast to asking, e.g., Matt. 7:8; Mark 11:24, RV, “have received” (the original has no object); (b) in contrast to giving, e.g., Matt. 10:8; Acts 20:35; (c) with objects, whether things, e.g., Mark 10:30; Luke 18:30, in the best mss. (some have No.

4); John 13:30; Acts 9:19, rv, “took” (kjv, “received”); 1 Cor. 9:25, rv, “receive” (kjv, “obtain”); or persons, e.g., John 6:21; 13:20; 16:14, RV, “take”; 2 John 10; in Mark 14:65, RV, “received (Him with blows of their hands)”; this has been styled a vulgarism; (II), metaphorically, of the word of God, Matt. 13:20; Mark 4:16; the sayings of Christ, John 12:48; the witness of Christ, John 3:11; a hundredfold in this life, and eternal life in the world to come, Mark 10:30; mercy, Heb. 4:16, RV, “may receive” (kjv, “may obtain”); a

person (prosopon, see face), Luke 20:21, “acceptest,” and Gal. 2:6, “accepteth,” an expression used in the OT either in the sense of being gracious or kind to a person, e.g., Gen. 19:21; 32:20, or (negatively) in the sense of being impartial, e.g., Lev. 19:15; Deut. 10:17; this latter is the meaning in the two NT passages just mentioned. See accept, A, No. 4, take, etc.

Lambano and prosopon are combined in the nouns prosopolempsia, “respect of

persons,” and prosopolemptes, “respecter of persons,” and in the verb prosopolempto, “to have respect of persons”: see person.

2.    paralambano (παραλαμβάνω, 3880), “to receive from another” (para, “from beside”), or “to take,” signifies “to receive,” e.g., in Mark 7:4; John 1:11; 14:3; 1 Cor. 11:23; 15:1, 3; Gal. 1:9, 12; Phil. 4:9; Col. 2:6; 4:17; 1 Thess. 2:13 (1st part); 4:1; 2 Thess. 3:6; Heb. 12:28. See take.

3.    analambano (άναλαμβάνω, 353), “to take up” (ana), “to take to oneself, receive,” is rendered “to receive” in Mark 16:19; Acts 1:2, 11, 22, RV, “He was received up” (kjv, “taken”); 10:16; 1 Tim. 3:16. See take.

4.    apolambano (άπολαμβάνω, 618) signifies “to receive from another,” (a) to “receive” as one’s due (for Luke 18:30, see No. 1); Luke 23:41; Rom. 1:27; Col. 3:24; 2 John 8; (b) without the indication of what is due, Luke 16:25; Gal. 4:5 (in some mss. 3 John 8, for No. 7); (c) to receive back, Luke 6:34 (twice); 15:27. For its other meaning, “to take apart,” Mark 7:33, see take.!

5.    proslambano (προσλαμβάνω, 4355) denotes “to take to oneself” (pros, “to”) or “to receive,” always in the middle voice, signifying a special interest on the part of the receiver, suggesting a welcome, Acts 28:2; Rom. 14:1, 3; 15:7; Philem. 12 (in some mss.; the best omit it); v. 17. See take.

6.    metalambano (μεταλαμβάνω, 3335), “to have or get a share of, partake of’ (meta, with), is rendered “receiveth” in Heb. 6:7. See eat, have, partake, take. In the Sept., Esth. 5:1.!

7.    hupolambano (ύπολαμβάνω, 5274), “to take or bear up” (hupo, “under”), “to receive,” is rendered “received” in Acts 1:9, of the cloud at the Ascension; in 3 John 8, rv, “welcome” (kjv, “receive”). See answer, B, No. 3, suppose, welcome.

8.    dechomai (δέχομαι, 1209), “to receive by deliberate and ready reception of what is offered,” is used of (a) taking with the hand, taking hold, taking hold of or up, e.g., Luke 2:28, RV, “he received (Him),” kjv, “took he (Him) up”; 16:6, 7; 22:17; Eph. 6:17; (b) “receiving,” said of a place “receiving” a person, of Christ into the Heavens, Acts 3:21; or of persons in giving access to someone as a visitor, e.g., John 4:45; 2 Cor. 7:15; Gal. 4:14; Col. 4:10; by way of giving hospitality, etc., e.g., Matt. 10:14, 40 (four times), 41 (twice); 18:5; Mark 6:11; 9:37; Luke 9:5, 48, 53; 10:8, 10; 16:4; v. 9, of reception, “into the eternal tabernacles,” said of followers of Christ who have used “the mammon of unrighteousness” to render assistance to (“make ... friends of”) others; of Rahab’s reception of the spies, Heb. 11:31; of the reception, by the Lord, of the spirit of a departing believer, Acts 7:59; of “receiving” a gift, 2 Cor. 8:4 (in some mss.; RV follows those which omit it); of the favorable reception of testimony and teaching, etc., Luke 8:13; Acts 8:14; 11:1; 17:11; 1 Cor. 2:14; 2 Cor. 8:17; 1 Thess. 1:6; 2:13, where

paralambano (No. 2) is used in the 1st part, “ye received,” dechomai in the 2nd part, “ye accepted,” rv (kjv, “received”), the former refers to the ear, the latter, adding the idea of appropriation, to the heart; Jas. 1:21; in 2 Thess. 2:10, “the love of the truth,:” i.e., love for the truth; cf. Matt. 11:14, “if ye are willing to receive it,” an elliptical construction frequent in Greek writings; of “receiving,” by way of bearing with, enduring, 2 Cor. 11:16; of “receiving” by way of getting, Acts 22:5; 28:21, of becoming partaker of benefits, Mark 10:15; Luke 18:17; Acts 7:38; 2 Cor. 6:1; 11:4 (last clause “did accept”:

cf. lambano in previous clauses); Phil. 4:18.!

Note: There is a certain distinction between lambano and dechomai (more

pronounced in the earlier, classical use), in that in many instances lambano suggests a

self-prompted taking, whereas dechomai more frequently indicates “a welcoming or an appropriating reception” (Grimm-Thayer).

9.    anadechomai (άναδέχομαι, 324), “to receive gladly,” is used in Acts 28:7, of the reception by Publius of the shipwrecked company in Melita; in Heb. 11:17, of Abraham’s reception of God’s promises, rv, “gladly (ana, “up,” regarded as intensive) received.” Moulton and Milligan point out the frequency of this verb in the papyri in the legal sense of taking the responsibility of something, becoming security for, undertaking, and say “The predominance of this meaning suggests its application in Heb. 11:17. The statement that Abraham had ‘undertaken,’ ‘assumed the responsibility of,’ the promises, would not perhaps be alien to the thought.” The responsibility would surely be that of his faith in “receiving” the promises. In Classical Greek it had the meaning of “receiving,” and it is a little difficult to attach any other sense to the circumstances, save perhaps that Abraham’s faith undertook to exercise the assurance of the fulfillment of the promises.!

10.    apodechomai (άποδέχομαι, 588), “to welcome, to accept gladly” (apo, “from”), “to receive without reserve,” is used (a) literally, Luke 8:40, RV, “welcomed”; 9:11 (in the best texts, some have No. 8); Acts 18:27; 21:17; 28:30; (b) metaphorically, Acts 2:41; 24:3, “we accept,” in the sense of acknowledging, the term being used in a tone of respect. See accept, A No. 2.!

11.    eisdechomai (εισδέχομαι, 1523), “to receive into” (eis), is used only in 2 Cor.

6:17, where the verb does not signify “to accept,” but “to admit” (as antithetic to “come ye out,” and combining Isa. 52:11 with Zeph. 3:20).!

12.    epidechomai (έπιδέχομαι, 1926), lit., “to accept besides” (epi, “upon”), “to accept” (found in the papyri, of accepting the terms of a lease), is used in the sense of accepting in 3 John 9; in v. 10, in the sense of “receiving” with hospitality, in each verse said negatively concerning Diotrephes.!

13.    paradechomai (παραδέχομαι, 3858), “to receive or admit with approval” (para, “beside”), is used (a) of persons, Acts 15:4 (in some texts, No. 10); Heb. 12:6; (b) of things, Mark 4:20, kjv, “receive” (RV, “accept”); Acts 16:21; 22:18; 1 Tim. 5:9.! In the Sept., Ex. 23:1; Prov. 3:12.!

14.    prosdechomai (προσδέχομαι, 4327), “to receive to oneself, to receive favorably,” also “to look for, wait for,” is used of “receiving” in Luke 15:2; Rom. 16:2; Phil. 2:29.

See accept, A, No. 3, allow, look (for), take, wait.

15.    hupodechomai (ύποδέχομαι, 5264) denotes “to receive under one’s roof” (hupo, “under”), “receive as a guest, entertain hospitably,” Luke 10:38; 19:6; Acts 17:7; Jas. 2:25.!

16.    komizo (κομίζω, 2865) denotes “to bear, carry,” e.g., Luke 7:37; in the middle voice, “to bear for oneself,” hence (a) “to receive,” Heb. 10:36; 11:13 (in the best texts; some have lambano, No. 1), 39; 1 Pet. 1:9; 5:4; in some texts in 2 Pet. 2:13 (in the best

mss. adikeomai, “suffering wrong,” rv); (b) “to receive back, recover,” Matt. 25:27;

Heb. 11:19; metaphorically, of requital, 2 Cor. 5:10; Col. 3:25, of “receiving back again” by the believer at the judgment seat of Christ hereafter, for wrong done in this life; Eph. 6:8, of “receiving,” on the same occasion, “whatsoever good thing each one doeth, rv; see bring, No. 20.!

17.    apecho (άπέχω, 568) denotes (a) transitively, “to have in full, to have received”; so the RV in Matt. 6:2, 5, 16 (for kjv, “they have”); Luke 6:24, kjv, and RV; in all these instances the present tense (to which the kjv incorrectly adheres in the Matt. 6 verses) has

a perfective force, consequent upon the combination with the prefix apo (“from”), not that it stands for the perfect tense, but that it views the action in its accomplished result; so in Phil. 4:18, where the kjv and RV translate it “I have”; in Philem. 15, “(that) thou shouldest have (him for ever),” kjv, “shouldest receive”; see have, No. 2, and the reference to illustrations from the papyri of the use of the verb in receipts; (b)

intransitively, “to be away, distant,” used withporro, “far,” Matt. 15:8; Mark 7:6; with

makran, “far off, afar,” Luke 7:6; 15:20; without an accompanying adverb, Luke 24:13, “which was from.” See abstain, enough, have.

18.    choreo (χωρέω, 5562), “to give space, make room for” (chora, “a place”), is used metaphorically, of “receiving” with the mind, Matt. 19:11, 12; into the heart, 2 Cor. 7:2, rv, “open your hearts,” marg., “make room” (kjv, receive). See come, No. 24, contain, No. 1, course, B.

19. lanchano (λαγχάνω, 2975), “to obtain by lot,” is translated “received” in Acts 1:17. rv (kjv, “had obtained”). See lot.

Notes: (1) In Mark 2:2, kjv, choreo is translated “there was (no) room to receive”

[rv, “there was (no longer) room (for)].” (2) In Rev. 13:16, kjv, didomi is translated “to receive” (marg., “to give them”), RV, “(that) there be given (them).” (3) In 2 Cor. 7:9, kjv, zemioo, “to suffer loss” (rv), is translated “ye might receive damage.” (4) In Luke 7:22, rv, anablepo, “to recover sight,” is translated “receive their sight” (kjv, “see”). (5)

For “received (rv, ‘hath taken’) tithes,” Heb. 7:6, see tithe. (6) For eleeo, in the passive voice, 2 Cor. 4:1, kjv, “having received mercy” (rv, “obtained”), see mercy. (7) For patroparadotos, in 1 Pet. 1:18, kjv, “received by tradition from your fathers,” see

handed down. (8) In the kjv of Matt. 13:19, 20, 22, 23, speiro, “to sow seed,” is translated “received seed”; see sow.

B. Nouns

1.    lepsis or lempsis (λημψις, 3028), “a receiving” (akin to lambano, A, No. 1), is used in Phil. 4:15.! In the Sept., Prov. 15:27, 29.!

2.    anale(m)psis (άνάληψις, 354), “a taking up” (ana, “up,” and No. 1), is used in Luke 9:51 with reference to Christ’s ascension; “that He should be received up” is, lit., “of the receiving up (of Him).”!

3.    metale(m)psis (μετάλημψις, 3336), “a participation, taking, receiving,” is used in 1 Tim. 4:3, in connection with food, “to be received,” lit., “with a view to (eis) reception.”!

4.    prosle(m)psis (πρόσληψις, 4356), pros, “to,” and No. 1, is used in Rom. 11:15, of the restoration of Israel.!

reckon, reckoning

1. logizomai (λογίζομαι, 3049) is properly used (a) of “numerical calculation,” e.g., Luke 22:37; (b) metaphorically, “by a reckoning of characteristics or reasons, to take into account,” Rom. 2:26, “shall ... be reckoned,” RV (kjv, “counted”), of “reckoning” uncircumcision for circumcision by God’s estimate in contrast to that of the Jew regarding his own condition (v. 3); in 4:3, 5, 6, 9, 11, 22, 23, 24, of “reckoning” faith for righteousness, or “reckoning” righteousness to persons, in all of which the RV uses the verb “to reckon” instead of the kjv “to count or to impute”; in v. 4 the subject is treated by way of contrast between grace and debt, which latter involves the “reckoning” of a reward for works; what is owed as a debt cannot be “reckoned” as a favor, but the faith of Abraham and his spiritual children sets them outside the category of those who seek to be

justified by self-effort, and, vice versa, the latter are excluded from the grace of righteousness bestowed on the sole condition of faith; so in Gal. 3:6 (RV, “was reckoned,” kjv, “was accounted”); since Abraham, like all the natural descendants of Adam, was a sinner, he was destitute of righteousness in the sight of God; if, then, his relationship with God was to be rectified (i.e., if he was to be justified before God), the rectification could not be brought about by works of merit on his part; in Jas. 2:23, RV, “reckoned,” the

subject is viewed from a different standpoint (see under justification, B, last four paragraphs); for other instances of “reckoning” in this respect see Rom. 9:8, RV, “are reckoned” (kjv, “are counted”); 2 Cor. 5:19, rv, “(not) reckoning (trespasses),” kjv, “imputing”; (c) “to consider, calculate,” translated “to reckon” in Rom. 6:11; 8:36; 2 Cor. 10:11, rv, “let (such a one) reckon (this)”; (d) “to suppose, judge, deem,” translated “to reckon” in Rom. 2:3, “reckonest thou (this),” RV (kjv, “thinkest”); 3:28 (kjv, “we conclude”); 8:18; 2 Cor. 11:5 (kjv, “I suppose); see account, A, No. 4, consider, No.

6, count, No. 3, suppose; (e) “to purpose, decide,” 2 Cor. 10:2, rv, “count” (kjv, “think); see count, No. 3.

2.    lego (λέγω, 3004), “to say, speak,” also has the meaning “to gather, reckon, account,” used in this sense in Heb. 7:11, rv, “be reckoned” (kjv, “be called”). See ask,

A, No. 6.

3. sunairo (συναίρω, 4868), “to take up together” (sun, “with,” airo, “to take”), is

used with the noun logos, “an account,” signifying “to settle accounts,” Matt. 18:23, RV,

“make a reckoning” (KV, “take account”); v. 24, kjv and rv, “to reckon” (logos being understood); 25:19, RV, “maketh a reckoning” (kjv, “reckoneth”). This phrase occurs not infrequently in the papyri in the sense of settling accounts (see Deissmann, Light from

the Ancient East, 118).! In the Sept. the verb occurs in its literal sense in Exod. 23:5, “thou shalt help to raise” (lit., “raise with”).!

RECLINE

anakeimai (άνακεϊμαι, 345), lit., and in classical usage, “to be laid up, laid,” denotes, in the NT, “to recline at table”; it is translated “reclining” in John 13:23, RV (kjv, “leaning”); cf. anapipto in v. 25, rv, “leaning back.” See also v. 12, marg. See lean, sit, TABLE (AT THE).

For RECOMMEND, Acts 14:26; 15:40, kjv, see commend, No. 2 RECOMPENCE, RECOMPENSE

A. Nouns.

1.    antapodoma (άνταπόδομα, 468), akin to antapodidomi, “to recompense” (see

below), lit., “a giving back in return” (anti, “in return,” apo, back, didomi, “to give”), a requital, recompence, is used (a) in a favorable sense, Luke 14:12; (b) in an unfavorable sense, Rom. 11:9, indicating that the present condition of the Jewish nation is the retributive effect of their transgressions, on account of which that which was designed as a blessing (“their table”) has become a means of judgment.!

2.    antapodosis (άνταπόδοσις, 469), derived, like No. 1, from antapodidomi, is rendered “recompense” in Col. 3:24, rv (kjv, “reward”).!

3.    antimisthia (άντιμισθία, 489), “a reward, requital” (anti, “in return,” misthos, “wages, hire”), is used (a) in a good sense, 2 Cor. 6:13; (b) in a bad sense, Rom. 1:27.! 4. misthapodosia (άντιμισθία, 3405), “a payment of wages” (from misthos, see No. 3, and apodidomi, B, No. 2), “a recompence,” is used (a) of reward, Heb. 10:35; 11:26; (b) of punishment, Heb. 2:2.! Cf. misthapodotes, “a rewarder,” Heb.11:6.!

B. Verbs.

1.    antapodidomi (άνταποδίδωμι, 467), akin to A, No. 1 and No. 2, “to give back as

an equivalent, to requite, recompense” (the anti expressing the idea of a complete return), is translated “render” in 1 Thess. 3:9, here only in the NT of thanksgiving to God (cf. the Sept. of Ps. 116:12); elsewhere it is used of “recompense,” “whether between men (but in

that case only of good, not of evil, see No. 2 in 1 Thess. 5:15), Luke 14:14 a, cf. the corresponding noun in v. 12; or between God and evil-doers, Rom. 12:19, RV (kjv, “repay”); Heb. 10:30, cf. the noun in Rom. 11:9; or between God and those who do well,

Luke 14:14 b; Rom. 11:35, cf. the noun in Col. 3:24; in 2 Thess. 1:6 both reward and retribution are in view.”*!

2.    apodidomi (άποδίδωμι, 591), “to give up or back, restore, return,” is translated “shall recompense” in the RV of Matt. 6:4, 6, 18 (kjv, “shall reward”); in Rom. 12:17, kjv, “recompense” (rv, “render”); in 1 Thess. 5:15, “render,” See deliver, give, pay,

PERFORM, RENDER, REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD.

RECONCILE, RECONCILIATION

A. Verbs.

1. katallasso (καταλλάσσω, 2644) properly denotes “to change, exchange”

(especially of money); hence, of persons, “to change from enmity to friendship, to reconcile.” With regard to the relationship between God and man, the use of this and connected words shows that primarily “reconciliation” is what God accomplishes, exercising His grace towards sinful man on the ground of the death of Christ in propitiatory sacrifice under the judgment due to sin, 2 Cor. 5:19, where both the verb and the noun are used (cf. No. 2, in Col. 1:21). By reason of this men in their sinful condition and alienation from God are invited to be “reconciled” to Him; that is to say, to change their attitude, and accept the provision God has made, whereby their sins can be remitted and they themselves be justified in His sight in Christ.

Rom. 5:10 expresses this in another way: “For if, while we were enemies, we were reconciled to God through the death of His Son .”; that we were “enemies” not only expresses man’s hostile attitude to God but signifies that until this change of attitude takes place men are under condemnation, exposed to God’s wrath. The death of His Son is the means of the removal of this, and thus we “receive the reconciliation,” v. 11, RV. This stresses the attitude of God’s favor toward us. The kjv rendering “atonement” is incorrect. Atonement is the offering itself of Christ under divine judgment upon sin. we do not receive atonement. what we do receive is the result, namely, “reconciliation.”

The removal of God’s wrath does not contravene His immutability. He always acts according to His unchanging righteousness and lovingkindness, and it is because He changes not that His relative attitude does change towards those who change. All His acts show that He is Light and Love. Anger, where there is no personal element, is a sign of moral health if, and if only, it is accompanied by grief. There can be truest love along with righteous indignation, Mark 3:5, but love and enmity cannot exist together. It is important to distinguish “wrath” and “hostility.” The change in God’s relative attitude toward those who receive the “reconciliation” only proves His real unchangeableness.

Not once is God said to be “reconciled.” The enmity is alone on our part. It was we who needed to be “reconciled” to God, not God to us, and it is propitiation, which His righteousness and mercy have provided, that makes the “reconciliation” possible to those who receive it.

When the writers of the NT speak upon the subject of the wrath of God, “the hostility is represented not as on the part of God, but of man. And this is the reason why the

apostle never uses diallasso [a word used only in Matt. 5:24, in the NT] in this

connection, but always katallasso, because the former word denotes mutual concession after mutual hostility [frequently exemplified in the Sept.], an idea absent from katallasso” (Lightfoot, Notes on the Epistles of Paul, p. 288).

The subject finds its great unfolding in 2 Cor. 5:18-20, which states that God “reconciled us (believers) to Himself through Christ,” and that “the ministry of reconciliation” consists in this, “that God was in Christ reconciling the world unto Himself.” The insertion of a comma in the kjv after the word “Christ” is misleading; the doctrine stated here is not that God was in Christ (the unity of the Godhead is not here in view), but that what God has done in the matter of reconciliation He has done in Christ, and this is based upon the fact that “Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.” On this ground the command to men is “be ye reconciled to God.”

The verb is used elsewhere in 1 Cor. 7:11, of a woman returning to her husband.!

2.    apokatallsso (άποκαταλλάσσώ, 604), “to reconcile completely” (apo, from, and No. 1), a stronger form of No. 1, “to change from one condition to another,” so as to remove all enmity and leave no impediment to unity and peace, is used in Eph. 2:16, of the “reconciliation” of believing Jew and Gentile “in one body unto God through the Cross”; in Col. 1:21 not the union of Jew and Gentile is in view, but the change wrought in the individual believer from alienation and enmity, on account of evil works, to “reconciliation” with God; in v. 20 the word is used of the divine purpose to “reconcile” through Christ “all things unto Himself . whether things upon the earth, or things in the heavens,” the basis of the change being the peace effected “through the blood of His Cross.” It is the divine purpose, on the ground of the work of Christ accomplished on the cross, to bring the whole universe, except rebellious angels and unbelieving man, into full accord with the mind of God, Eph. 1:10. Things “under the earth,” Phil. 2:10, are subdued, not “reconciled.”!

3.    diallasso (διαλλάσσώ, 1259), “to effect an alteration, to exchange,” and hence, “to reconcile,” in cases of mutual hostility yielding to mutual concession, and thus differing from No. 1 (under which see Lightfoot’s remarks), is used in the passive voice in Matt. 5:24, which illustrates the point. There is no such idea as “making it up” where God and man are concerned.!

B. Noun.

katallage (καταλλαγή, 2643), akin to A, No. 1, primarily “an exchange,” denotes “reconciliation,” a change on the part of one party, induced by an action on the part of another; in the NT, the “reconciliation” of men to God by His grace and love in Christ. The word is used in Rom. 5:11 and 11:15. The occasioning cause of the world-wide proclamation of “reconciliation” through the gospel, was the casting away (partially and temporarily) of Israel. A new relationship Godward is offered to the Gentiles in the gospel. The word also occurs in 2 Cor. 5:18, 19, where “the ministry of reconciliation” and “the word of reconciliation” are not the ministry of teaching the doctrine of expiation, but that of beseeching men to be “reconciled” to God on the ground of what God has wrought in Christ. See No. 1, above.!

Note: In the OT in some passages the kjv incorrectly has “reconciliation,” the RV rightly changes the translation to “atonement,” e.g., Lev. 8:15; Ezek. 45:20, RV, “make atonement for” (kjv, “reconcile”).

For RECONCILIATION (MAKE), Heb. 2:17, kjv, see propitiation For RECORD (kjv) see testify, No. 3, testimony, No. 2 RECOVER

1.    sozo (σώζω, 4982), “to save,” is sometimes used of “healing” or “restoration to health,” the latter in John 11:12, RV, “he will recover,” marg., “be saved” (kjv, “he shall do well”). See heal, preserve, save, whole

2.    ananepho (άνανήφω, 366), “to return to soberness,” as from a state of delirium or

drunkenness (ana, “back,” or “again,” nepho, “to be sober, to be wary”), is used in 2 Tim. 2:26, “may recover themselves” (rv marg., “return to soberness,” kjv marg., “awake”), said of those who, opposing the truth through accepting perversions of it, fall into the snare of the Devil, becoming intoxicated with error; for these “recovery” is possible only by “repentance unto the knowledge of the truth.” For a translation of the verse see captive, B, No. 3.!

Notes: (1) For “recovering of sight,” Luke 4:18, see sight. (2) In Mark 16:18, the

phrase echo kalos, lit., “to have well,” i.e., “to be well,” is rendered “they shall recover.” RED

A. Adjectives.

1.    purrhos (πυρρός, 4450) denotes “firecolored” (pur, “fire”), hence, “fiery red,” Rev. 6:4; 12:3, in the latter passage said of the Dragon, indicative of the cruelty of the Devil.!

2.    eruthros (έρυθρός, 2063) denotes “red” (the ordinary color); the root rudh — is

seen, e.g., in the Latin rufus, Eng., “ruby,” “ruddy,” “rust,” etc. It is applied to the Red Sea, Acts 7:36; Heb. 11:29.! The origin of the name is uncertain; it has been regarded as due, e.g., to the color of the corals which cover the Red Sea bed or line its shores, or to the tinge of the mountains which border it, or to the light of the sky upon its waters.

B. Verb.

purrhazo (πυρράζω, 4449), “to be fiery red” (akin to A, No. 1), is used of the sky, Matt. 16:2, 3.! In the Sept.,purrhizo, Lev. 13:19, 42, 43, 49; 14:37.!

REDEEM, REDEMPTION

A. Verbs.

1. exagorazo (έξαγοράζω, 1805), a strengthened form of agorazo, “to buy” (see buy,

No. 1), denotes “to buy out” (ex for ek), especially of purchasing a slave with a view to his freedom. It is used metaphorically (a) in Gal. 3:13 and 4:5, of the deliverance by Christ of Christian Jews from the Law and its curse; what is said of lutron (RANSOM,

No. 1) is true of this verb and of agorazo, as to the death of Christ, that Scripture does not say to whom the price was paid; the various suggestions made are purely speculative; (b) in the middle voice, “to buy up for oneself,” Eph. 5:16 and Col. 4:5, of “buying up the

opportunity” (rv marg.; text, “redeeming the time,” where “time” is kairos, “a season,” a time in which something is seasonable), i.e., making the most of every opportunity, turning each to the best advantage since none can be recalled if missed.!

Note: In Rev. 5:9; 14:3, 4, kjv, agorazo, “to purchase” (rv) is translated “redeemed.” See purchase.

2. lutroo (λυτρόω, 3084), “to release on receipt of ransom” (akin to lutron, “a ransom”), is used in the middle voice, signifying “to release by paying a ransom price, to redeem” (a) in the natural sense of delivering, Luke 24:21, of setting Israel free from the Roman yoke; (b) in a spiritual sense, Titus 2:14, of the work of Christ in “redeeming”

men “from all iniquity” (anomia, “lawlessness,” the bondage of self-will which rejects the will of God); 1 Pet. 1:18 (passive voice), “ye were redeemed,” from a vain manner of life, i.e., from bondage to tradition. In both instances the death of Christ is stated as the means of “redemption.”!

Note: While both No. 1 and No. 2 are translated “to redeem,” exagorazo does not

signify the actual “redemption,” but the price paid with a view to it, lutroo signifies the actual “deliverance,” the setting at liberty.

B. Nouns.

1.    lutrosis (άγγειον, 30), “a redemption” (akin to A, No. 2), is used (a) in the general sense of “deliverance,” of the nation of Israel, Luke 1:68 RV, “wrought redemption”;

2:38; (b) of “the redemptive work” of Christ, Heb. 9:12, bringing deliverance through His death, from the guilt and power of sin.! In the Sept., Lev. 25:29, 48; Num. 18:16; Judg. 1:15; Ps. 49:8; 111:9; 130:7; Isa. 63:4.!

2.    apolutrosis (άπολύτρωσις, 629), a strengthened form of No. 1, lit., “a releasing, for (i.e., on payment of) a ransom.” It is used of (a) “deliverance” from physical torture, Heb. 11:35, see deliver, B, No. 1; (b) the deliverance of the people of God at the coming of Christ with His glorified saints, “in a cloud with power and great glory,” Luke 21:28, a “redemption” to be accomplished at the “outshining of His Parousia,” 2 Thess. 2:8, i.e., at His second advent; (c) forgiveness and justification, “redemption” as the result of expiation, deliverance from the guilt of sins, Rom. 3:24, “through the redemption that is in Christ Jesus”; Eph. 1:7, defined as “the forgiveness of our trespasses,” rv; so Col.

1:14, “the forgiveness of our sins,” indicating both the liberation from the guilt and doom of sin and the introduction into a life of liberty, “newness of life” (Rom. 6:4); Heb. 9:15, “for the redemption of the transgressions that were under the first covenant,” RV, here “redemption of” is equivalent to “redemption from,” the genitive case being used of the object from which the “redemption” is effected, not from the consequence of the transgressions, but from the transgressions themselves; (d) the deliverance of the believer from the presence and power of sin, and of his body from bondage to corruption, at the coming (the Parousia in its inception) of the Lord Jesus, Rom. 8:23; 1 Cor. 1:30; Eph.

1:4; 4:30.! See also propitiation.

For REDOUND, 2 Cor. 4:15 (rv“abound”), see abundanceB, No. 1 (c) REED

kalamos (κάλαμος, 2563) denotes (a) “the reed” mentioned in Matt. 11:7; 12:20;

Luke 7:24, the same as the Heb., qaneh (among the various reeds in the OT), e.g., Isa. 42:3, from which Matt. 12:20 is quoted (cf. Job 40:21; Ezek. 29:6, “a reed with jointed, hollow stalk”); (b) “a reed staff, staff,” Matt. 27:29, 30, 48; Mark 15:19, 36 (cf. rhabdos,

“a rod”; in 2 Kings 18:21, rhabdos kalamine);(c) “a measuring reed or rod,” Rev. 11:1; 21:15, 16; (d) “a writing reed, a pen,” 3 John 13; see pen.!

REFINED

puroomai (πυρόω, 4448), “to burn,” is translated “refined,” as of metals, in Rev. 1:15 and 3:18, rv (kjv, “burned,” and “tried”). See burn, No. 4.

For REFLECTING, 2 Cor. 3:18, rvsee beholdNo. 12 REFORMATION

diorthosis (διόρθωσις, 1357), properly, “a making straight” (dia, “through,” orthos, “straight”; cf. diorthoma in Acts 24:2; see correction, No. 1), denotes a “reformation”

or reforming, Heb. 9:10; the word has the meaning either (a) of a right arrangement, right ordering, or, more usually, (b) of restoration, amendment, bringing right again; what is here indicated is a time when the imperfect, the inadequate, would be superseded by a better order of things, and hence the meaning (a) seems to be the right one; it is thus to be distinguished from that of Acts 24:2, mentioned above.! The word is used in the papyri in the other sense of the rectification of things, whether by payments or manner of life. REFRAIN

1.    pauo (παύω, 3973), “to stop,” is used in the active voice in the sense of “making to cease, restraining” in 1 Pet. 3:10, of causing the tongue to refrain from evil; elsewhere in the middle voice, see CEASE, No. 1.

2.    aphistemi (άφίστημι, 868), “to cause to depart,” is used intransitively, in the sense of “departing from, refraining from,” Acts 5:38. See depart, No. 20.

refresh, refreshing

A. Verbs.

1.    anapauo (άναπαύω, 373), “to give intermission from labor, to give rest, refresh” (ana, “back,”pauo, “to cause to cease”), is translated “to refresh” in 1 Cor. 16:18; 2 Cor. 7:13; Philem. 7, 20. See rest.

2.    sunanapauomai (συναναπαύομαι, 4875), “to lie down, to rest with” (sun, “with,” and No. 1 in the middle voice), is used metaphorically of being “refreshed” in spirit with others, in Rom. 15:32, kjv, “may with (you) be refreshed” (RV, “. find rest”).! In the Sept., Isa. 11:6.!

3.    anapsucho (άναψύχω, 404), “to make cool, refresh” (ana, “back,”psucho, “to cool”), is used in 2 Tim. 1:16 (cf. B).! In the papyri it is used of “taking relaxation.”

Note: In Acts 27:3, the verb tunchano, “to obtain or receive,” with the object

epimeleia, “care,” is translated “to refresh himself’ (rv, marg., “to receive attention,” i.e., to enjoy the kind attention of his friends).

B. Noun.

anapsuxis (άνάψυξις, 403), “a refreshing” (akin to A, No. 3), occurs in Acts 3:19.! In the Sept., Ex. 8:15.! In the papyri it is used of “obtaining relief.”

For REFUGE see flee, No. 3 REFUSE (Verb)

1.    arneomai (άρνέομαι, 720), “to deny, renounce, reject,” in late Greek came to signify “to refuse to acknowledge, to disown,” and is translated “to refuse” in Acts 7:35; Heb. 11:24. See deny, No. 1.

2.    paraiteo mai (παραιτέομαι, 3868), for the various meanings of which see avoid, No. 3, denotes “to refuse” in Acts 25:11; 1 Tim. 4:7; 5:11; 2 Tim. 2:23, RV (kjv,

“avoid”); Titus 3:10, RV (marg., “avoid”; kjv, “reject”); Heb. 12:25 (twice), perhaps in the sense of “begging off.” See excuseintreatreject.

3.    dokimazo (δοκιμάζω, 1381), “to prove, to approve,” used with a negative in Rom. 1:28, is translated “they refused,” RV (kjv, “they did not like”); RV marg., “did not approve.” See approve, No. 1.

Notes: (1) Forparakouo, “to refuse to hear,” rv in Matt. 18:17 (twice), see hear, A, No. 7. (2) In 1 Tim. 4:4, kjvapobletos, “rejected” (rv), is translated “refused.” See

REJECT.

REGARD

1.    blepo (βλέπω, 991), “to behold, look, perceive, see,” has the sense of “regarding” by way of partiality, in Matt. 22:16 and Mark 12:14. See behold, No. 2.

2.    entrepo (έντρέπω, 1788), “to turn about” (en, “in,” trepo, “to turn”), is metaphorically used of “putting to shame,” e.g., 1 Cor. 4:14; in the middle voice, “to reverence, regard,” translated “regard” in Luke 18:2, 4. See ashamedreverence,

SHAME.

3.    phroneo (φρονέω, 5426), “to think, set the mind on,” implying moral interest and reflection, is translated “to regard” in Rom. 14:6 (twice); the second part in the kjv represents an interpolation and is not part of the original. The Scripture does not speak of not “regarding” a day. See care, B, No. 6, mindsavorthinkunderstand.

4.    epiblepo (έπιβλέπω, 1914), “to look upon” (epi, “upon,” and No. 1), in the NT “to look on with favor,” is used in Luke 1:48, kjv, “hath regarded” (RV, “hath looked upon”); in Jas. 2:3, rv, “ye have regard to” (kjv, “ye have respect to). See look, No. 6, respect.

5.    oligoreo (ολιγωρέω, 3643) denotes “to think little of” (oligos, “little,” ora, “care”), “to regard lightly,” Heb. 12:5, rv (kjv, “despise”). See despise, Note (3).! In the Sept. Prov. 3:11.!

6.    prosecho (προσέχω, 4337), “to take or give heed,” is translated “they had regard” in Acts 8:11, kjv (rv, “they gave heed). See attend, No. 1.

7. ameleo (άμελέώ, 272), “not to care,” is translated “I regarded ... not” in Heb. 8:9. See NEGLECT.

Notes: (1) In Gal. 6:4, RV, eis, “into,” is translated “in regard of (himself),” kjv, “in”;

so in 2 Cor. 10:16; Eph. 5:32. (2) In Rom. 6:20, the dative case of dikaiosune, “righteousness,” signifies, not “from righteousness,” kjv, but “in regard of righteousness,” RV, lit., “free to righteousness”; i.e., righteousness laid no sort of bond upon them, they had no relation to it in any way. (3) In 2 Cor. 8:4 the accusative case of

charis and koinonia is, in the best texts, used absolutely, i.e., not as the objects of an expressed verb; hence the rv, “in regard to” (kjv, “that we would receive,” where the verb is the result of a supplementary gloss). (4) For “not regarding” in Phil. 2:30, kjv (rv, “hazarding”), see hazard, No. 2.

REGENERATION

palingenesia (παλιγγενεσία, 3824), “new birth” (palin, “again,” genesis, “birth”), is used of “spiritual regeneration,” Titus 3:5, involving the communication of a new life, the two operating powers to produce which are “the word of truth,” Jas. 1:18; 1 Pet. 1:23, and

the Holy Spirit, John 3:5, 6; the loutron, “the laver, the washing,” is explained in Eph.

5:26, “having cleansed it by the washing (loutron) of water with the word.”

The new birth and “regeneration” do not represent successive stages in spiritual experience, they refer to the same event but view it in different aspects. The new birth stresses the communication of spiritual life in contrast to antecedent spiritual death; “regeneration” stresses the inception of a new state of things in contrast with the old; hence the connection of the use of the word with its application to Israel, in Matt. 19:28.

Some regard the kai in Titus 3:5 as epexegetic, “even”; but, as Scripture marks two distinct yet associated operating powers, there is not sufficient ground for this interpretation. See under even.

In Matt. 19:28 the word is used, in the Lord’s discourse, in the wider sense, of the “restoration of all things” (Acts 3:21, rv), when, as a result of the second advent of Christ, Jehovah “sets His King upon His holy hill of Zion” (Ps. 2:6), and Israel, now in apostasy, is restored to its destined status, in the recognition and under the benign sovereignty of its Messiah. Thereby will be accomplished the deliverance of the world from the power and deception of Satan and from the despotic and antichristian rulers of the nations. This restitution will not in the coming millennial age be universally a return to the pristine condition of Edenic innocence previous to the Fall, but it will fulfill the establishment of God’s covenant with Abraham concerning his descendants, a veritable rebirth of the nation, involving the peace and prosperity of the Gentiles. That the worldwide subjection to the authority of Christ will not mean the entire banishment of evil, is clear from Rev. 20:7, 8. Only in the new heavens and earth, “wherein dwelleth righteousness,” will sin and evil be entirely absent.

REGION

1. chora (χώρα, 5561), “a space lying between two limits, a country, land,” is translated “region” in Matt. 4:16; Luke 3:1; Acts 8:1; 13:49; 16:6; 18:23, RV. In the last

three passages it has the technical sense of a subdivision of a Roman province, Lat. regio; as also No. 2 in Acts 14:6. See country, No. 3.

2.    perichoros (περίχωρος, 4066), “a country or region round about” peri), is translated “region round about” in Matt. 3:5; 14:35, RV; Mark 1:28 (in some mss. Mark 6:55); Luke 3:3, RV; 4:14; 4:37, RV; 7:17; Acts 14:6 (see No. 1). See country, No. 4.

3.    klima (κλίμα, 2824), “an inqlination, slope,” is translated “regions” in Rom. 15:23 RV; 2 Cor. 11:10; Gal. 1:21. See part, A, No. 3.!

Note: For “regions beyond,” 2 Cor. 10:16, kjv, see part, A. Note (9).

REGRET

A. Verb.

metamelomai (μεταμέλλομαι, 3338), “to regret, to repent one,” is translated “to regret” in 2 Cor. 7:8, rv (twice), kjv, “repent.” See repent.

B. Adjective.

ametameletos (άμεταμέλητος, 278), “not repented of” (a, negative, and A), is translated “which bringeth no regret” in 2 Cor. 7:10, RV, said of repentance (kjv, “not to be repented of”); elsewhere, in Rom. 11:29. See repent.!

For REGULAR, Acts 19:39, rv, see law, C, No. 2 REHEARSE

1.    anangello (άναγγέλλω, 312), “to bring back word” (ana, “back,” angello, “to announce”), is translated “to rehearse” in Acts 14:27; 15:4, rv. See announce.

2.    exegeomai (έξηγέομαι, 1834), primarily, “to lead, show the way,” is used metaphorically with the meaning “to unfold, declare, narrate,” and is translated “to rehearse” in the rv of Luke 24:35; Acts 10:8; 15:12, and 14, rv. See declare, No. 8.

Note: In Acts 11:4, the kjv translates the middle voice of archo, “to begin,” “rehearsed ... from the beginning,” RV, “began, (and).”

REIGN (Verb and Noun)

1.    basileuo (βασιλεύω, 936), “to reign,” is used (I) literally, (a) of God, Rev. 11:17; 19:6, in each of which the aorist tense (in the latter, translated “reigneth”) is “ingressive,” stressing the point of entrance; (b) of Christ, Luke 1:33; 1 Cor. 15:25; Rev. 11:15; as rejected by the Jews, Luke 19:14, 27; (c) of the saints, hereafter, 1 Cor. 4:8 (2nd part), where the apostle, casting a reflection upon the untimely exercise of authority on the part of the church at Corinth, anticipates the due time for it in the future (see No. 2); Rev. 5:10; 20:4, where the aorist tense is not simply of a “point” character, but “constative,” that is, regarding a whole action as having occurred, without distinguishing any steps in its progress (in this instance the aspect is future); v. 6; 22:5; (d) of earthly potentates, Matt. 2:22; 1 Tim. 6:15, where “kings” is, lit., “them that reign”; (II), metaphorically, (a) of believers, Rom. 5:17, where “shall reign in life” indicates the activity of life in fellowship with Christ in His sovereign power, reaching its fullness hereafter; 1 Cor. 4:8 (1st part), of the carnal pride that laid claim to a power not to be exercised until hereafter; (b) of divine grace, Rom. 5:21; (c) of sin, Rom. 5:21; 6:12; (d) of death, Rom. 5:14, 17.!

2.    sunbasileuo (συμβασιλεύω, 4821), “to reign together with” (sun, “with,” and No. 1), is used of the future “reign” of believers together and with Christ in the kingdom of

God in manifestation, 1 Cor. 4:8 (3rd part); of those who endure 2 Tim. 2:12. cf. Rev. 20:6.!

Notes: (1) In Rom. 15:12, kjvarcho, “to rule” (RV, is translated “to reign.” (2) In

Rev. 17:18, echo, “to have,” with basileia, “a kingdom,” is translated “reigneth,” lit., “hath a kingdom,” suggestive of a distinction between the sovereignty of mystic Babylon and that of ordinary sovereigns.

(3) In Luke 3:1, hegemonia, “rule,” is rendered “reign.”!

REINS

nephros (νεφρός, 3510), “a kidney” (Eng., “nephritis,” etc.), usually in the plural, is used metaphorically of “the will and the affections,” Rev. 2:23, “reins” (cf. Ps. 7:9; Jer. 11:20; 17:10; 20:12). The feelings and emotions were regarded as having their seat in the “kidneys.”!

REJECT

A. Verbs.

1.    apodokima o (άποδοκιμάζω, 593), “to reject” as the result of examination and

disapproval (apo, “away from,” dokimazo, “to approve”), is used (a) of the “rejection” of Christ by the elders and chief priests of the Jews, Matt. 21:42; Mark 8:31; 12:10; Luke 9:22; 20:17; 1 Pet. 2:4, 7 (kjv, “disallowed”); by the Jewish people, Luke 17:25; (b) of the “rejection” of Esau from inheriting “the blessing,” Heb. 12:17. See disallow.! Cf.

and contrast exoutheneo, Acts 4:11. See despise.

2.    atheteo (άθετέω, 114), properly, “to do away” with what has been laid down, to

make atheton (i.e., “without place,” a, negative, tithemi, “to place”), hence, besides its meanings “to set aside, make void, nullify, disannul,” signifies “to reject”; in Mark 6:26, regarding Herod’s pledge to Salome, it almost certainly has the meaning “to break faith with” (cf. the Sept. of Jer. 12:6, and Lam. 1:2, “dealt treacherously”). Moulton and Milligan illustrate this meaning from the papyri. Field suggests “disappoint.” In Mark 7:9 “ye reject (the commandment)” means “ye set aside”; in Luke 7:30, “ye reject” may have the meaning of “nullifying or making void the counsel of God”; in Luke 10:16 (four times), “rejecteth,” rv (kjv, “despiseth”); “rejecteth” in John 12:48; “reject” in 1 Cor. 1:19 (kjv, “bring to nothing”); 1 Thess. 4:8, “to despise,” where the reference is to the charges in v. 2; in 1 Tim. 5:12 rv, “have rejected” (kjv, “have cast off”). See despiseNotes (1), DISANNuL, No. 1.

3.    ekptuo (έκπτύω, 1609), “to spit out” (ek, “out,” andptuo, “to spit”), i.e., “to abominate, loathe,” is used in Gal. 4:14, “rejected” (marg., “spat out”), where the sentence is elliptical: “although my disease repelled you, you did not refuse to hear my message.”!

4.    paraiteomai (παραιτέομαι, 3868), besides the meanings “to beg from another,” Mark 15:6 (in the best texts); “to entreat that ... not,” Heb. 12:19; “to beg off, ask to be excused,” Luke 14:18, 19; 12:25 (see refuse, No. 2), is translated to reject in Titus 3:10, kjv. See excuseintreatrefuse.

B. Adjectives.

1. adokimos (άδόκιμος, 96), “not standing the test” (see cast, C), is translated “rejected” in 1 Cor. 9:27, rv; Heb. 6:8, kjv and rv. See reprobate.

2.    apobletos (άπόβλήτος, 579), lit., “cast away” (apo, “from,” ballo, “to throw”), occurs in 1 Tim. 4:4, rv, “rejected” (kjv, “refused”). See refuse.!

REJOICE

1.    chairo (χαίρω, 5463), “to rejoice,” is most frequently so translated. As to this verb, the following are grounds and occasions for “rejoicing,” on the part of believers: in the Lord, Phil. 3:1; 4:4; His incarnation, Luke 1:14; His power, Luke 13:17; His presence with the Father, John 14:28; His presence with them, John 16:22; 20:20; His ultimate triumph, 8:56; hearing the gospel, Acts 13:48; their salvation, Acts 8:39; receiving the Lord, Luke 19:6; their enrollment in Heaven, Luke 10:20; their liberty in Christ, Acts 15:31; their hope, Rom. 12:12 (cf. Rom. 5:2; Rev. 19:7); their prospect of reward, Matt. 5:12; the obedience and godly conduct of fellow believers, Rom. 16:19, RV, “I rejoice” (kjv, “I am glad”); 2 Cor. 7:7, 9; 13:9; Col. 2:5; 1 Thess. 3:9; 2 John 4; 3 John 3; the proclamation of Christ, Phil. 1:18; the gospel harvest, John 4:36; suffering with Christ, Acts 5:41; 1 Pet. 4:13; suffering in the cause of the gospel, 2 Cor. 13:9 (1st part); Phil. 2:17 (1st part); Col. 1:24; in persecutions, trials and afflictions, Matt. 5:12; Luke 6:23; 2 Cor. 6:10; the manifestation of grace, Acts 11:23; meeting with fellow believers, 1 Cor. 16:17, RV, “I rejoice”; Phil. 2:28; receiving tokens of love and fellowship, Phil. 4:10; the “rejoicing” of others, Rom. 12:15; 2 Cor. 7:13; learning of the well-being of others, 2 Cor. 7:16. See farewellgladgreeting etc.

2.    sunchairo (συγχαίρω, 4796), “to rejoice with” (sun, and No. 1), is used of “rejoicing” together in the recovery of what was lost, Luke 15:6, 9; in suffering in the cause of the gospel, Phil. 2:17 (2nd part), 18; in the joy of another, Luke 1:58; in the honor of fellow believers, 1 Cor. 12:26; in the triumph of the truth, 1 Cor. 13:6, RV, “rejoiceth with.”!

3.    agalliao (άγαλλιάω, 21), “to reioice greatly, to exult,” is used, (I) in the active voice, of “rejoicing” in God, Luke 1:47; in faith in Christ, 1 Pet. 1:8, RV (middle voice in some mss.), “ye rejoice greatly”; in the event of the marriage of the Lamb, Rev. 19:7, “be exceeding glad,” rv; (II), in the middle voice, (a) of “rejoicing” in persecutions, Matt. 5:12 (2nd part); in the light of testimony for God, John 5:35; in salvation received through the gospel, Acts 16:34, “he rejoiced greatly,” rv; in salvation ready to be revealed, 1 Pet. 1:6; at the revelation of His glory, 1 Pet. 4:13, “with exeeding joy,” lit., “ye may rejoice (see No. 1) exulting”; (b) of Christ’s “rejoicing” (greatly) “in the Holy Spirit,” Luke 10:21, rv; said of His praise, as foretold in Ps. 16:9, quoted in Acts 2:26 (which follows the Sept., “My tongue”); (c) of Abraham’s “rejoicing,” by faith, to see Christ’s day, John 8:56.!

4.    euphraino (ευφραίνω, 2165), in the active voice, “to cheer, gladden” (eu, “well,”

phren, “the mind”), signifies in the passive voice “to rejoice, make merry”; it is translated “to rejoice” in Acts 2:26, rv, “was glad,” kjv, “did ... rejoice,” of the heart of Christ as foretold in Ps. 16:9 [cf. No. 3, 11 (b)]; in Acts 7:41, of Israel’s idolatry; in Rom. 15:10 (quoted from the Sept. of Deut. 32:43, where it is a command to the Gentiles to “rejoice” with the Jews in their future deliverance by Christ from all their foes, at the establishment of the messianic kingdom) the apostle applies it to the effects of the gospel; in Gal. 4:27 (touching the barrenness of Sarah as referred to in Isa. 54:1, and there pointing to the ultimate restoration of Israel to God’s favor, cf. 51:2), the word is applied to the effects of the gospel, in that the progeny of grace would greatly exceed the number of those who had acknowledged allegiance to the Law; grace and faith are fruitful, law and works are barren as a means of salvation; in Rev. 12:12, it is used in a call to the heavens to “rejoice” at the casting out of Satan and the inauguration of the Kingdom of God in manifestation and the authority of His Christ; in 18:20, of a call to heaven, saints, apostles, prophets, to “rejoice” in the destruction of Babylon. See glad, No. 3, merry, No. 1.

5. kauchaomai (καυχάομαι, 2744), “to boast, to glory,” is rendered “to rejoice,” (a) Rom. 5:2, in hope of the glory of God; (b) 5:3, RV (kjv “glory”), in tribulation; (c) 5:11, RV (kjv, “we joy”), in God; (d) Phil. 3:3, RV, “glory” (kjv, “rejoice”) in Christ Jesus; (e) Jas. 1:9 (RV, “glory,” kjv, “rejoice”), the brother of low degree in his high estate; the rich brother in being made low; (f) Jas. 4:16, of evil glorying. See glory (to boast).

Notes: (1) In Jas. 2:13, kjvkatakauchaomai, “to glory, boast against,” is translated “rejoiceth against” (rv, “glorieth against”). See glory (to boast), A, No. 2. (2) The nouns kauchema, kauchesis, signifying “glorying, boasting,” are always so rendered in the RV, where the kjv has “rejoicing,” the former in 2 Cor. 1:14; Gal. 6:4; Phil. 1:26;

2:16; Heb. 3:6; the latter in 1 Cor. 15:31; 2 Cor. 1:12; 1 Thess. 2:19; Jas. 4:16. See glory, B, Nos. 1 and 2.

RELEASE

apoluo (άπολύω, 630), “to loose from,” is translated “to release” in Matt. 18:27, rv (kjv, “loosed”); 27:15, 17, 21, 26; Mark 15:6, 9, 11, 15; Luke 6:37 (twice), RV (kjv, “forgive” and “ye shall be forgiven”); 23:16 (v. 17, in some mss.), 18, 20, 25; 23:22, RV (kjv, “let ... go”); John 18:39 (twice); 19:10; in 19:12, in the 1st part, kjv and RV; in the 2nd part, rv, “release” (kjv, “let ... go”); so in Acts 3:13. See departdismiss.

Note: For aphesis, “release,” Luke 4:18, rv, see deliverance.

RELIEF

1.    diakonia (διακονία, 1248), “ministry,” is translated “relief’ in Acts 11:29 [RV, marg., “for (eis) ministry”].

2.    anesis (ανεσις, 425), “a loosening, relaxation” (akin to aniemi, “to send away, let go, loosen”), is translated “relief” in 2 Cor. 2:13 and 7:5 (kjv, “rest”). See rest. RELIEVE

eparkeo (έπαρκέω, 1884) signifies “to be strong enough for,” and so either “to ward off,” or “to aid, to relieve” (a strengthened form of arkeo, which has the same three meanings, epi being intensive); it is used in 1 Tim. 5:10, 16 (twice).!

RELIGION

1. threskeia (θρησκεία, 2356) signifies “religion” in its external aspect (akin to threskos, see below), “religious worship,” especially the ceremonial service of “religion”;

it is used of the “religion” of the Jews, Acts 26:5; of the “worshiping” of angels, Col. 2:18, which they themselves repudiate (Rev. 22:8, 9); “there was an officious parade of humility in selecting these lower beings as intercessors rather than appealing directly to the Throne of Grace” (Lightfoot); in Jas. 1:26, 27 the writer purposely uses the word to set in contrast that which is unreal and deceptive, and the “pure religion” which consists in visiting “the fatherless and widows in their affliction,” and in keeping oneself “unspotted from the world.” He is “not herein affirming ... these offices to be the sum total, nor yet the great essentials, of true religion, but declares them to be the body, the

threskeia, of which godliness, or the love of God, is the informing soul” (Trench).!

2. deisidaimonia (δεισιδαιμονία, 1175) primarily denotes “fear of the gods” (from

deido, “to fear,” daimon, “a pagan deity,” Eng., “demon”), regarded whether as a religious attitude, or, in its usual meaning, with a condemnatory or contemptuous significance, “superstition.” That is how Festus regarded the Jews’ “religion,” Acts 25:19, kjv and rv marg., “superstition” (rv, “religion”). See religious, Note (1), and under superstitious.!

Notes: (1) Threskeia is external, theosebeia is the reverential worship of God (see

godliness), eusebeia is piety (see godliness), eulabeia the devotedness arising from godly fear (see fear). (2) For “the Jews’ religion,” Gal. 1:13, 14, see jews, B. RELIGIOUS

threskos (θρήσκος, 2357), “religious, careful of the externals of divine service,” akin

to threskeia (see above), is used in Jas. 1:26.!

Notes: (1) For deisidaimon, Acts 17:22, rv, marg., “religious,” see superstitious. (2) For “religious (proselytes),” kjv in Acts 13:43, see devout, No. 3.

REMAIN

1.    meno (μένώ, 3306), “to stay, abide,” is frequently rendered “to remain,” e.g., Matt. 11:23; Luke 10:7; John 1:33, kjv (rv, “abiding”); 9:41 (in 15:11, the best texts have the verb to be, see rv); 15:16, kjv (rv, “abide”); 19:31; Acts 5:4 (twice), rv, “whiles it remained, did it (not) remain (thine own)?”; 27:41; 1 Cor. 7:11; 15:6; 2 Cor. 3:11, 14;

9:9, kjv (rv, “abideth”); Heb. 12:27; 1 John 3:9. See abide.

2.    diameno (διαμένώ, 1265), “to remain throughout” (dia, “through,” and No. 1), is translated “to remain” in Luke 1:22; Heb. 1:11, kjv (rv, “Thou continuest”). See CONTINUE, No. 4.

3.    apoleipo (άπολείπώ, 620), in the passive voice, “to be reserved, to remain,” is translated “remaineth” in Heb. 4:6, 9; 10:26. See leave, No. 4.

4.    perileipo (περιλείπώ, 4035), “to leave over,” used in the middle voice, is translated “remain” in 1 Thess. 4:15, 17, kjv (rv, “are left”), where it stands for the living believers at the coming (the beginning of the Parousia) of Christ.!

5.    perisseuo (περισσεύώ, 4052), “to abound, to be over and above, to remain over,” is rendered “(that which) remained over” in Matt. 14:20, rv; and Luke 9:17, RV (kjv, “remained”); John 6:12, 13 (kjv, “... over and above”). See abundance, B, No. 1.

Notes: (1) In Mark 8:8,perisseuma, “an abundance,” is used in the plural, rv, “(of broken pieces) that remained over” (kjv “that was left”). (2) In 1 Cor. 7:29, kjvto loipon, lit., “(as to) what is left,” “(as for) the rest,” is translated “it remaineth” (rv, “henceforth”); in Rev. 3:2, ta loipa, the plural, “the things that remain.”

REMEMBER, REMEMBRANCE, REMINDED

A.    Verbs.

1.    mimnesko (μιμνήσκω, 3403), from the older form mnaomai, in the active voice signifies “to remind”; in the middle voice, “to remind oneself of,” hence, “to remember, to be mindful of’; the later form is found only in the present tense, in Heb. 2:6, “are mindful of,” and 13:3, “remember”; the perfect tense in 1 Cor. 11:2 and in 2 Tim. 1:4 (RV, “remembering,” kjv, “being mindful of’), is used with a present meaning. RV variations from the kjv are, in Luke 1:54, RV, “that He might remember” (kjv, “in remembrance of”); 2 Pet. 3:2, “remember” (kjv, “be mindful of”); Rev. 16:19 (passive voice), “was remembered” (kjv, “came in remembrance”). The passive voice is used also in Acts 10:31, kjv and rv, “are had in remembrance.” See mindful of (to be).

2.    mnemoneuo (μνημονεύω, 3421) signifies “to call to mind, remember”; it is used absolutely in Mark 8:18; everywhere else it has an object, (a) persons, Luke 17:32; Gal. 2:10; 2 Tim. 2:8, where the RV rightly has “remember Jesus Christ, risen from the dead”; Paul was not reminding Timothy (nor did he need to) that Christ was raised from the dead (kjv), what was needful for him was to “remember” (to keep in mind) the One who rose, the Source and Supplier of all his requirements; (b) things, e.g., Matt. 16:9; John 15:20; 16:21; Acts 20:35; Col. 4:18; 1 Thess. 1:3; 2:9; Heb. 11:15, “had been mindful of”; 13:7; Rev. 18:5; (c) a clause, representing a circumstance, etc., John 16:4; Acts 20:31; Eph. 2:11; 2 Thess. 2:5; Rev. 2:5; 3:3; in Heb. 11:22 it signifies “to make mention of.” See MENTION.!

3.    anamimnesko (άναμιμνήσκω, 363), ana, “back,” and No. 1, signifies in the active voice “to remind, call to one’s mind,” 1 Cor. 4:17, “put (kjv, bring) ... into remembrance”; so 2 Tim. 1:6; in the passive voice, “to remember, call to (one’s own) mind,” Mark 11:21, “calling to remembrance”; 14:72, “called to mind”; 2 Cor. 7:15, “remembereth”; Heb. 10:32, “call to remembrance.”!

4.    hupomimnesko (ύπομιμνήσκω, 5279) signifies “to cause one to remember, put one

in mind of” (hupo, “under,” often implying suggestion, and No. 1), John 14:26, “shall ... bring ... to (your) remembrance”; 2 Tim. 2:14, “put ... in remembrance”; Titus 3:1, “put ... in mind”; 3 John 10, RV, “I will bring to remembrance” (kjv, “I will remember”); Jude

5, “to put ... in remembrance.” In Luke 22:61 it is used in the passive voice, “(Peter) remembered,” lit., “was put in mind.”!

5.    epanamimnesko (έπαναμιμνήσκω, 1878), “to remind again” (epi, “upon,” and No. 3), is used in Rom. 15:15, RV, “putting (you) again in remembrance,” kjv, “putting (you) in mind.” See mind.!

Note: In 1 Tim. 4:6, kjvhupotithemi, “to lay under, to suggest,” is translated “put ... in remembrance” (RV, “put ... in mind”). See mind.

B.    Nouns.

1.    anamnesis (άνάμνησις, 364), “a remembrance” (ana, “up,” or “again,” and A, No. 1), is used (a) in Christ’s command in the institution of the Lord’s Supper, Luke 22:19; 1 Cor. 11:24, 25, not “in memory of” but in an affectionate calling of the Person Himself to mind; (b) of the “remembrance” of sins, Heb. 10:3, rv, “a remembrance” (kjv, “a remembrance again”; but the prefix ana does not here signify “again”); what is indicated, in regard to the sacrifices under the Law, is not simply an external bringing to “remembrance,” but an awakening of mind.! In the Sept., Lev. 24:7; Num. 10:10; Pss. 38 and 70, Titles.!

2.    hupomnesis (ύπόμνησις, 5280) denotes “a reminding, a reminder”; in 2 Tim. 1:5 it

is used with lambano, “to receive,” lit., “having received a reminder,” rv, “having been reminded” (kjv, “when I call to remembrance”); in 2 Pet. 1:13 and 3:1, “remembrance.”!

Note: A distinction has been drawn between Nos. 1 and 2, in that anamnesis indicates an unassisted recalling, hupomnesis, a “remembrance” prompted by another.

3.    mneia (μνεία, 3417) denotes “a remembrance,” or “a mention.” See mention.

4.    mneme (μνήμη, 3420) denotes “a memory” (akin to mnaomai, A, No. 1), “remembrance, mention,” 2 Pet. 1:15, “remembrance”; here, however, it is used with poieo, “to make” (middle voice), and some suggest that the meaning is “to make mention.”!

remission, remit

A. Nouns.

1. aphesis (αφεσις, 859), “a dismissal, release” (from aphiemi, B), is used of the forgiveness of sins and translated “remission” in Matt. 26:28; Mark 1:4; Luke 1:77; 3:3; 24:47; Acts 2:38; 5:31 (kjv, “forgiveness”); 10:43; 13:38, RV (kjv, “forgiveness”); 26:18 (ditto); Heb. 9:22; 10:18. See forgive, B, and A, No. 1.

2.    paresis (πάρεσις, 3929), “a passing by of debt or sin,” Rom. 3:25, kjv, “remission” (rv and kjv marg., “passing over”). See passing over.!

Note: No. 2 is a matter of forbearance, No. 1 a matter of grace.

B. Verb.

aphiemi (άφίημι, 863), “to send away” (akin to A, No. 1), is translated “to remit” in John 20:23 (twice), kjv (rv, “to forgive”). Scripture makes clear that the Lord’s words could not have been intended to bestow the exercise of absolution, which Scripture declares is the prerogative of God alone. There is no instance in the NT of this act on the part of the apostles. The words are to be understood in a “declarative” sense; the statement has regard to the effects of their ministry of the gospel, with its twofold effects of “remission” or retention. They could not, nor could anyone subsequently, forgive sins, any more than that Joseph actually restored the butler to his office and hanged the baker (Gen. 41:13), or any more than that the prophets actually accomplished things when they declared that they were about to be done (Jer. 1:10; Ezek. 43:3). See forgive, No. 1. REMNANT

1.    loipos (λοιποί, 3062), an adjective (akin to leipo, “to leave”) signifying “remaining,” is used as a noun and translated “the rest” in the rv, where the kjv has “the remnant,” Matt. 22:6; Rev. 11:13; 12:17; 19:21. See otherresiduerest (the).

2.    leimma (λεϊμμα, 3005), “that which is left” (akin to leipo, “to leave”), “a remnant,” is used in Rom. 11:5, “there is a remnant,” more lit., “there has come to be a remnant,”

i.e., there is a spiritual “remnant” saved by the gospel from the midst of apostate Israel. while in one sense there has been and is a considerable number, yet, compared with the whole nation, past and present, the “remnant” is small, and as such is an evidence of God’s electing grace (see v. 4).! In the Sept., 2 Kings 19:4.!

3.    hupoleimma (ύπό, 5259, and ύπό, 3005). hupo. “under.” signifying “diminution,”

and No. 2, is used in Rom. 9:27: some mss. have kataleimma, which has virtually the

same meaning (kata, “down, behind”), “a remnant,” where the contrast is drawn between the number of Israel as a whole, and the small number in it of those who are saved through the gospel. The quotation is chiefly from the Sept. of Isa. 10:22, 23, with a modification recalling Hosea 1:10, especially with regard to the word “number.” The return of the “remnant” is indicated in the name “Shear-Jashub,” see Isa. 7:3, marg. The primary reference was to the return of a remnant from captivity to their own land and to God Himself; here the application is to the effects of the gospel. There is stress on the word “remnant”.!

REMOVE, REMOVING

A. Verbs.

1.    metabaino (μεταβαίνω, 3327), “to pass over from one place to another” (meta,

implying “change,” and baino, “to go”), is translated “to remove” in Matt. 11:20 (twice). See pass, No. 7.

2.    methistemi (μεθίστήμι, 3179) is used transitively in the sense of causing “to remove,” in Acts 13:22, of the “removing” of King Saul, by bringing about his death; in 1 Cor. 13:2, of “removing” mountains. See put, No. 23, translateturn.

3.    metatithemi (μετατίθήμι, 3346), “to remove a person or thing from one place to

another” (meta, implying “change,” tithemi, “to put”), e.g., Acts 7:16, “were carried over,” signifies, in the middle voice, “to change oneself,” and is so used in Gal. 1:6 “(I marvel that) ye are ... removing,” rv (not as kjv, “removed”); the present tense suggests that the defection of the Galatians from the truth was not yet complete and would continue unless they changed their views. The middle voice indicates that they were themselves responsible for their declension, rather than the Judaizers who had influenced them. See carry, No. 5.

4.    paraphero (παραφέρω, 3911), lit., “to bring to or before” (para, “beside,” phero“to carry”), “to take or carry away,” is translated “remove” in the Lord’s prayer in Gethsemane, Mark 14:36, rv (kjv, “take away”); Luke 22:42. See take. In the Sept., 1 Sam. 21:13.!

5.    metoikizo (μετοικίζω, 3351), “to remove to a new abode, cause to migrate” (meta,

implying “change,” oikos, “a dwelling place”), is translated “removed” in Acts 7:4; “I will carry ... away (v. 43). See carrying AWAY, B.

6.    apochorizo (άποχωρίζω, 673), “to separate, part asunder,” is used in the passive voice in Rev. 6:14, “(the heaven) was removed,” rv (kjv, “departed”). See depart, No. 14.

Notes: (1) In Matt. 21:21 and Mark 11:23, airo, “to lift, take up,” is translated “be

thou removed” (rv, “be thou taken up”). (2) In Rev. 2:5, kjvkineo, “to move” (rv), is translated “will remove.” See move.

B. Noun.

metathesis (μετάθεσις, 3331), “change of position” (transliterated in Eng.,

“metathesis,” a transposition of the letter of a word), from meta, implying “change,” and

tithemi, “to place,” is used only in Hebrews and translated “removing” in 12:27; “translation” in 11:5; “change” in 7:12. See change, A.!

REND, RENT (Verb and Noun)

A.    Verbs.

1.    rhegnumi (ρηγνυμι, 4486), “to tear, rend,” is translated “to rend” in Matt. 7:6, of swine. See break, A, No. 6.

2.    diarrhesso, or diaresso (διαρρησσω, 1284), a late form of diarrhegnumi, “to break

asunder, rend” (dia, “through,” and No. 1), is used of “rending” one’s garments, Matt. 26:65; Mark 14:63; Acts 14:14. See break, A, No. 7.

3.    perirrhegnumi, orperiregnumi (περιρρηγνυμι, 4048), “to tear off all round” (peri, “around”), is said of garments in Acts 16:22.!

4.    schizo (σχίζω, 4977), “to split, rend open,” translated “to rend” in Matt. 27:51 (twice); Mark 1:10, RV, “rent asunder” (kjv, “open”); 15:38; Luke 5:36, RV, “rendeth (from)”; the kjv follows the mss. which omit it in the 1st part of this verse; 23:45; John 19:24; 21:11, RV, “rent” (kjv, “broken”), of a net. See break, A, No. 12.

5.    diaspao (διασπάω, 1288), “to tear asunder,” is translated “rent asunder” in Mark 5:4, rv (kjv, “plucked asunder”); for Acts 23:10, see tear.!

Note: In Mark 9:26, kjvsparasso, “to tear” (rv), is rendered “rent.” See tear

B.    Noun.

schisma (σχίσμα, 4978), “a rent, division” (akin to A, No. 4), signifies a “rent” in wineskins in Matt. 9:16; Mark 2:21. See division, No. 3.

RENDER

1. apodidomi (άποδίδωμι, 591), to give up or back,” is translated “to render,” (a) of righteous acts, (1) human, Matt. 21:41; 22:21; Mark 12:17; Luke 16:2, rv (kjv, “give”); Luke 20:25; Rom. 13:7, 1 Cor. 7:3; (2) divine, Matt. 16:27, RV, “shall render” (kjv, “shall reward”), an important RV change; Rom. 2:6; 2 Tim. 4:14, RV (kjv, “reward”);

Rev. 18:6 (ditto); 22:12, RV (kjv, “give”); (b) of unrighteous acts. Rom. 12:17, RV (kjv, “recompense”); 1 Thess. 5:15; 1 Pet. 3:9. See deliver, A, No. 3, recompense, B, No. 2.

2.    antapodidomi (άνταποδίδώμι, 467), to give in return for,” is translated “render” in

1 Thess. 3:9. See recompense, repay.

3.    parecho (παρέχώ, 3930), “to furnish, provide, supply,” is translated “render” in Col. 4:1, rv (kjv, “give”), of what is due from masters to servants. See give, No. 8.

4.    didomi (δίδώμι, 1325), “to give,” is translated “rendering” in 2 Thess. 1:8, RV (kjv, “taking”), of the divine execution of vengeance at the revelation of Christ from heaven hereafter. See give, No. 1.

RENEW, RENEWING (Verb and Noun)

A.    Verbs.

1.    anakainoo (άνακαινόώ, 341), “to make new” (ana, “back” or “again,” kainos“new,” not recent but different), “to renew,” is used in the passive voice in 2 Cor. 4:16, of the daily renewal of “the inward man” (in contrast to the physical frame), i.e., of the “renewal” of spiritual power; in Col. 3:10, of “the new man” (in contrast to the old unregenerate nature), which “is being renewed unto knowledge,” RV (cf. No. 3 in Eph. 4:23), i.e., the true knowledge in Christ, as opposed to heretical teachings.!

Note: This word has not been found elsewhere in Greek writings as yet, though No. 2 is, which would prevent the supposition that the apostle coined a new word.

2.    anakainizo (άνακαινίζώ, 340) is a variant form of No. 1, used in Heb. 6:6, of the impossibility of “renewing” to repentance those Jews who professedly adhered to the Christian faith, if, after their experiences of it (not actual possession of its regenerating effects), they apostatized into their former Judaism.! In the Sept., 2 Chron. 15:8; Ps. 39:2; 103:5; 104:30; Lam. 5:21.!

3.    ananeoo (άνανεόώ, 365), “to renew, make young” (ana, as in No. 1, and neos“recent,” not different), is used in Eph. 4:23, “be renewed (in the spirit of your mind).” The “renewal” here mentioned is not that of the mind itself in its natural powers of memory, judgment and perception, but “the spirit of the mind,” which, under the controlling power of the indwelling Holy Spirit, directs its bent and energies Godward in the enjoyment of “fellowship with the Father and with His Son, Jesus Christ,” and of the fulfillment of the will of God.! The word is frequent in inscriptions and in the papyri.

B.    Noun.

anakainosis (άνακαίνώσις, 342), akin to A, No. 1, “a renewal,” is used in Rom. 12:2, “the renewing (of your mind),” i.e., the adjustment of the moral and spiritual vision and thinking to the mind of God, which is designed to have a transforming effect upon the life; in Titus 3:5, where “the renewing of the Holy Spirit” is not a fresh bestowment of the Spirit, but a revival of His power, developing the Christian life; this passage stresses the continual operation of the indwelling Spirit of God; the Romans passage stresses the willing response on the part of the believer.!

RENOUNCE

1. apeipon (άπειπόμήν, 550), lit., “to tell from” (apo, “from,” eipon, an aorist form used to supply parts of lego, “to say”), signifies “to renounce,” 2 Cor. 4:2 (middle voice),

of disowning “the hidden things of shame.”! In the Sept. of 1 Kings 11:2 it signifies “to forbid,” a meaning found in the papyri. The meaning “to renounce” may therefore carry with it the thought of forbidding the approach of the things disowned.

2. apotasso (άποτάσσομαι, 657), “to set apart, to appoint,” a meaning found in the

papyri (apo, from, tasso, “to arrange”), is used in the middle voice in the sense either of “taking leave of,” e.g., Acts 18:18, or “forsaking,” Luke 14:33, RV, “renounceth” (kjv “forsaketh”). See forsakeleave.

REPAY

1.    apodidomi (άποδίδωμι, 591), “to give back,” is translated “I will repay” in Luke 10:35. See deliver, A, No. 3, recompense, B, No. 2, render, No. 1.

2.    antapodidomi (άνταποδίδωμι, 467), “to give in return for,” is translated “I will repay” in Rom. 12:19, kjv (rv, “I will recompense”). See recompense, B, No. 1, RENDER, No. 2.

3.    apotino or apotio (άποτίνω, 661), signifying “to pay off” (apo, “off,” tino, “to pay a fine”), is used in Philem. 19, of Paul’s promise to “repay” whatever Onesimus owed Philemon, or to whatever extent the runaway slave had wronged his master.! The verb is very common in the papyri, e.g., in a contract of apprenticeship the father has to pay a forfeit for each day of the son’s absence from work. Moulton and Milligan, who draw this and other illustrations in the way of “repayment,” point out that “this verb is stronger

than apodidomi (No. 1), and carries with it the idea of “repayment” by way of a fine or punishment, a fact which lends emphasis to its use in Philem. 19.”

repent, repentance

A. Verbs.

1.    metanoeo (μετανοέω, 3340), lit., “to perceive afterwards” (meta, “after,” implying

“change,” noeo, “to perceive”; nous, “the mind, the seat of moral reflection”), in contrast

topronoeo, “to perceive beforehand,” hence signifies “to change one’s mind or purpose,” always, in the NT, involving a change for the better, an amendment, and always, except in Luke 17:3, 4, of “repentance” from sin. The word is found in the Synoptic Gospels (in Luke, nine times), in Acts five times, in the Apocalypse twelve times, eight in the messages to the churches, 2:5 (twice), 16, 21 (twice), RV, “she willeth not to repent” (2nd part); 3:3, 19 (the only churches in those chapters which contain no exhortation in this respect are those at Smyrna and Philadelphia); elsewhere only in 2 Cor. 12:21. See also the general Note below.

2.    metamelomai (μεταμέλλομαι, 3338), meta, as in No. 1, and melo, “to care for,” is used in the passive voice with middle voice sense, signifying “to regret, to repent oneself,” Matt. 21:29, RV, “repented himself’; v. 32, RV, “ye did (not) repent yourselves” (kjv, “ye repented not”); 27:3, “repented himself’; 2 Cor. 7:8 (twice), RV, “regret” in each case; Heb. 7:21, where alone in the NT it is said (negatively) of God.!

B. Adjective.

ametameletos (άμεταμέλητος, 278), “not repented of, unregretted” (a, negative, and a verbal adjective of A, No. 2), signifies “without change of purpose”; it is said (a) of God

in regard to his “gifts and calling,” Rom. 11:29; (b) of man, 2 Cor. 7:10, RV, “[repentance (metanoia, see C)] ... which bringeth no regret” (kjv, “not to be repented of”); the

difference between metanoia and metamelomai, illustrated here, is briefly expressed in the contrast between “repentance” and “regret.”!

C. Noun.

metanoia (μετάνοια, 3341), “afterthought, change of mind, repentance,” corresponds in meaning to A, No. 1, and is used of “repentance” from sin or evil, except in Heb.

12:17, where the word “repentance” seems to mean, not simply a change of Isaac’s mind, but such a change as would reverse the effects of his own previous state of mind. Esau’s birthright-bargain could not be recalled; it involved an irretrievable loss.

As regards “repentance” from sin, (a) the requirement by God on man’s part is set forth, e.g., in Matt. 3:8; Luke 3:8; Acts 20:21; 26:20; (b) the mercy of God in giving “repentance” or leading men to it is set forth, e.g., in Acts 5:31; 11:18; Rom. 2:4; 2 Tim. 2:25. The most authentic mss. omit the word in Matt. 9:13 and Mark 2:17, as in the RV.

Note: In the oT, “repentance” with reference to sin is not so prominent as that change of mind or purpose, out of pity for those who have been affected by one’s action, or in whom the results of the action have not fulfilled expectations, a “repentance” attributed both to God and to man, e.g., Gen. 6:6; Exod. 32:14 (that this does not imply anything contrary to God’s immutability, but that the aspect of His mind is changed toward an object that has itself changed, see under reconcile).

In the NT the subject chiefly has reference to “repentance” from sin, and this change of mind involves both a turning from sin and a turning to God. The parable of the Prodigal Son is an outstanding illustration of this. Christ began His ministry with a call to “repentance,” Matt. 4:17, but the call is addressed, not as in the OT to the nation, but to the individual. In the Gospel of John, as distinct from the Synoptic Gospels, referred to above, “repentance” is not mentioned, even in connection with John the Baptist’s preaching; in John’s gospel and 1st epistle the effects are stressed, e.g., in the new birth, and, generally, in the active turning from sin to God by the exercise of faith (John 3:3; 9:38; 1 John 1:9), as in the NT in general.

REPETITIONS (use vain)

battalogeo or battologeo (βαττολογέω, 945), “to repeat idly,” is used in Matt. 6:7, “use (not) vain repetitions”; the meaning “to stammer” is scarcely to be associated with this word. The word is probably from an Aramaic phrase and onomatopoeic in character.

The rendering of the Sinaitic Syriac is “Do not be saying battalatha, idle things,” i.e., meaningless and mechanically repeated phrases, the reference being to pagan (not Jewish) modes of prayer. Battalos, “the Gabbler,” was a nickname for Demosthenes, the great orator, assigned to him by his rivals.

REPLY

antapokrinomai (άνταποκρίνομαι, 470) is translated “repliest against” in Rom. 9:20

(anti, “against,” apokrinormai, “to answer”); in Luke 14:6, “answer again.” See answer,

B, No. 2.!

REPORT (Noun and Verb)

1.    akoe (άκοη, 189), “a hearing,” is translated “report” in John 12:38 and Rom. 10:16, and in the RV of Matt. 4:24; 14:1; Mark 1:28. See hearing, B, No. 1.

2.    euphemia (ευφήμία, 2162), “a good report, good reputation” (eu, “well,” pheme “a saying or report”), is used in 2 Cor. 6:8. Contrast No. 3.!

3.    dusphemia (δυσφήμία, 1426), “evilspeaking, defamation” (dus-, an inseparable prefix, the opposite to eu, “well,” see No. 2), is used in 2 Cor. 6:8.!

4.    logos (λόγος, 3056), “a word,” is translated “report,” i.e., “a story, narrative”; in Luke 5:15 (kjv, “fame”); 7:17 (kjv, “rumor”); Acts 11:22 (kjv, “tidings”). See word.

Note: For marturia, rendered “report” in 1 Tim. 3:7, kjv, see testimonywitness.

B. Adjective.

euphemos (καταδικάζω, 2613), akin to A, No. 2, primarily, “uttering words or sounds of good omen,” then, “avoiding ill-omened words,” and hence “fair-sounding,” “of good report,” is so rendered in Phil. 4:8.!

C. Verbs.

1.    martureo (μαρτυρέω, 3140), “to be a witness, bear witness, testify,” signifies, in the passive voice, “to be well testified of, to have a good report,” Acts 6:3, “of good (KV, honest) report,” lit., “being well testified of”; 10:22; 16:2; 22:12; 1 Tim. 5:10; in Heb. 11:2, 39, kjv, “obtained a good report” (RV, “had witness borne to them”); in 3 John 12, kjv “hath good report” (rv, “hath the witness”), lit., “witness hath been borne.” See TESTIFYWITNESS.

2.    apangello (άπαγγέλλω, 518), “to report” (apo, “from,” angello, “to give a message”), “announce, declare” (by a messenger, speaker, or writer), is translated “reported” in Acts 4:23; 16:36, rv (kjv, “told”); v. 38 (some mss. have No. 3; kjv, “told”); “report” in 1 Cor. 14:25, kjv (rv, “declaring”); 1 Thess. 1:9, RV, “report” (kjv, “shew”); so Acts 28:21. See declare, No. 2.

3.    anangello (άναγγέλλω, 312), “to bring back word,” in later Greek came to have the same meaning as No. 2, “to announce, declare”; it is translated “are reported” in 1 Pet. 1:12, kjv (rv, “have been announced”). See declare, No. 1.

4.    akouo (άκούω, 191), “to hear,” is used in the passive voice, impersonally, in 1 Cor. 5:1, lit., “it is heard” or “there is heard,” translated “it is reported.” See hear.

5.    blasphemeo (βλασφήμέω, 987), “to speak slanderously, impiously, profanely”

(blapto, “to injure,” and pheme, “a saying”), is translated “we be slanderously reported” in Rom. 3:8 (passive voice). See blaspheme, B.

Note: In Matt. 28:15, kjvdiaphemizo, “to spread abroad” (dia, “throughout,”

pheme, “a saying, report”), is translated “is commonly reported” (rv, “was spread abroad”). See blaze abroad.

REPROACH (Noun and Verb), REPROACHFULLY

A. Nouns.

1. oneidismos (ονειδισμός, 3680), “a reproach, defamation,” is used in Rom. 15:3; 1 Tim. 3:7; Heb. 10:33; 11:26; 13:13.!

2.    oneidos (όνειδος, 3681), akin to No. 1, is used in Luke 1:25 in the concrete sense of “a matter of reproach, a disgrace.”! To have no children was, in the Jewish mind, more than a misfortune, it might carry the implication that this was a divine punishment for some secret sin. Cf. Gen. 30:1; 1 Sam. 1:6-10.

3.    atimia (άτιμία, 819), “dishonor,” is translated “reproach” in 2 Cor. 11:21, kjv (rv, “disparagement). See dishonorshamevile.

Note: In 2 Cor. 12:10, kjvhubris, “insolence injury,” is translated “reproaches” (RV, “injuries”). See harm.

B. Verbs.

1.    oneidizo (ονειδίζω, 3679), akin to A, Nos. 1 and 2, signifies (a), in the active voice, “to reproach, upbraid,” Matt. 5:11, rv, “shall reproach” (kjv, “shall revile”);

11:20, “to upbraid”; 27:44, RV, “cast ... reproach” [kjv, “cast ... in (His) teeth”]; Mark 15:32 RV, “reproached” (kjv, “reviled”); 16:14 “upbraided”; Luke 6:22 “shall reproach”, Rom. 15:3; Jas. 1:5, “upbraideth”; (b) in the passive voice, “to suffer reproach, be reproached,” 1 Tim. 4:10 (in some mss. in the 2nd part); 1 Pet. 4:14.!

2.    hubrizo (ύβρίζω, 5195), akin to hubris (see A, Note), used transitively, denotes “to outrage, insult, treat insolently”; it is translated “Thou reproachest” in Luke 11:45. The word is much stronger than “to reproach”; the significance is “Thou insultest (even us),”

i.e., who are superior to ordinary Pharisees. The lawyer’s imputation was unjust; Christ’s

rebuke was not hubris, “insult.” What He actually said was by way of “reproach” (oneidizo). See despitefully.

Notes: (1) For anepileptos, “without reproach,” rv, in 1 Tim. 3:2; 5:7; 6:14, see blameless, B No. 5. (2) In 1 Tim. 5:14, kjvloidoria, “reviling” (rv), used in the genitive case with charin, “in respect of,” “for,” is translated “reproachfully” (rv, “for reviling”). Cf. loidoreo, “to revile.” See railing.

reprobate

adokimos (άδόκιμος, 96), signifying “not standing the test, rejected” (a, negative,

dokimos, “approved”), was primarily applied to metals (cf. Isa. 1:22); it is used always in the NT in a passive sense, (a) of things, Heb. 6:8, “rejected,” of land that bears thorns and thistles; (b) of persons, Rom. 1:28, of a “reprobate mind,” a mind of which God cannot

approve, and which must be rejected by Him, the effect of refusing “to have God in their knowledge”; in 1 Cor. 9:27 (for which see castrejected); 2 Cor. 13:5, 6, 7, where the rv rightly translates the adjective “reprobate” (kjv, “reprobates”), here the reference is to the great test as to whether Christ is in a person; in 2 Tim. 3:8 of hose “reprobate concerning the faith,” i.e., men whose moral sense is perverted and whose minds are beclouded with their own speculations; in Titus 1:16, of the defiled, who are “unto every good work reprobate,” i.e., if they are put to the test in regard to any good work (in contrast to their profession), they can only be rejected.! In the Sept., Prov. 25:4; Isa. 1:22.!

REPROOF, REPROVE

A.    Noun.

elegmos (ελεγχος, 1650), “a reproof” (akin to B), is found in the best texts in 2 Tim. 3:16 (some mss. have elenchos, which denotes “a proof, proving, test,” as in Heb. 11:1,

“proving,” rv marg., “test”).! Cf. elenxis, “rebuke,” 2 Pet. 2:16 (lit., “had rebuke”).!

B.    Verb.

elencho (έλέγχώ, 1651), “to convict, rebuke, reprove,” is translated “to reprove” in Luke 3:19; John 3:20, RV marg., “convicted”; the real meaning here is “exposed” (kjv marg., “discovered”); Eph. 5:11, 13, where “to expose” is again the significance; in John 16:8, kjv, “will reprove” (RV, “will convict”); in 1 Cor. 14:24, RV, “reproved” (kjv, “convinced”); in the following the RV has “to reprove,” for kjv, “to rebuke,” 1 Tim. 5:20; Titus 2:15; Heb. 12:5; Rev. 3:19; for synonymous words see convict and rebuke. REPUTATION, REPUTE

dokeo (δοκέώ, 1380) signifies (a) “to be of opinion” (akin to doxa, “an opinion”), “to suppose,” e.g., Luke 12:51; 13:2 (see suppose); (b) “to seem, to be reputed”; in Gal. 2:2, RV, “who were of repute” (kjv, “which were of reputation”); in 2:6 (twice), and 9, RV, “were reputed” and “were of repute” (kjv, “seemed”); in each case the present participle of the verb with the article is used, lit., “(well) thought of” by them, persons held in consideration; in v. 6, rv, “(those) who were reputed to be somewhat” (kjv “who seemed to be somewhat”): so v. 9. where there is no irony [cf. the rendering “are accounted” in Mark 10:42 (i.e., not rulers nominally)], Paul recognized that James, Cephas, and John were, as they were “reputed” by the church at Jerusalem, its responsible guides; (c) impersonally, “to think, to seem good.” See seem and think.

The first meaning, “to suppose,” implies a subjective opinion based on thought; the second meaning, exemplified in the Galatians passages, expresses, from the standpoint of

the observer, his own judgment about a matter (Trench, Syn., Sec.lxxx).

Notes: (1) In Acts 5:34, kjvtimios, “honored, had in honor” (rv), is translated “had

in reputation.” (2) In Phil. 2:29, kjventimos, “honorable,” with echo, “to have,” i.e., “to hold in honor,” is translated “hold ... in reputation” (rv, “hold ... in honor”). (3) For kenoo, in Phil. 2:7, kjv, “made (Himself) of no reputation,” see empty.

REQUEST (Noun and Verb)

A.    Nouns.

1.    aitema (αϊτήμα, 155) denotes “that which has been asked for” (akin to aiteo, “to ask”); in Luke 23:24, RV, “what they asked for” (kjv, “as they required”), lit., “their request (should be done, ginomai)”; in Phil. 4:6, “requests”; in 1 John 5:15, “petitions.” See petitionrequire.!

2.    deesis (δέήσις, 1162), “an asking, entreaty, supplication,” is translated “request” in Phil. 1:4, kjv (rv, supplication). See prayersupplication.

B.    Verbs.

1. deomai (δέομαι, 1189), akin to A, No. 2, “to beseech, pray, request,” is translated “to make request” in Rom. 1:10. See beseech, No. 3.

2.    aiteo (αιτέω, 154), “to ask,” is translated “to make request” in Col. 1:9, rv (kjv,

“to desire”). See ask, No. 1.!

3.    erotao (έρωτάω, 2065), “to ask,” is translated “to make request” in 1 John 5:16.

See ASK, No. 2 and remarks on the difference between Nos. 1 and 2.

REQUIRE

1.    zeteo (ζητέω, 2212), “to seek, seek after,” also signifies “to require, demand,” “shall be required,” Luke 12:48; in 1 Cor. 4:2, “it is required (in stewards).” See desireNote (2), endeavorgoNote (2) (a), seek.

2.    ekzeteo (έκζητέω, 1567), “to seek out” (ek, “out,” and No. 1), also denotes “to demand, require,” Luke 11:50, 51, of executing vengeance for the slaughter of the prophets (cf. 2 Sam. 4:11; Ezek. 3:18). See seek.

3.    apaiteo (άπαιτέω, 523), “to ask back, demand back” (apo, “from,” or “back,”

aiteo, “to ask”), is translated “shall be required” in Luke 12:20, lit. “do they require,” in the impersonal sense; elsewhere, Luke 6:30, “to ask again.”! It is used in the papyri frequently in the sense of “demanding, making demands.”

4.    prasso (πράσσω, 4238), “to do, practice, perform,” is used financially in the sense of “exacting” payment, in Luke 19:23. See extort, A.

Notes: (1) In Luke 23:23, kjvaiteo, “to ask” (middle voice) is translated “requiring” (RV, “asking”); so in 1 Cor. 1:22 (active voice), kjv, “require” (RV, “ask”). (2) In Luke 23:24, kjv, the noun aitema (see request), “that which is asked for,” is translated “as they required” (RV, “what they asked for”). (3) In 1 Cor. 7:36 the rendering “need so requireth” (rv) represents the phrase houtos (“thus”) opheilei (“it ought”) genesthai (“to become,” i.e., “to be done”).

REQUITE

amoibe (άμοιβή, 287), “a requital, recompence” (akin to ameibomai, “to repay,” not

found in the NT), is used with the verb apodidomi, “to render,” in 1 Tim. 5:4, and translated “to requite.”! This use is illustrated in the papyri by way of making a return, conferring a benefaction in return for something (Moulton and Milligan).

RESCUE

exaireo (έξαιρέω, 1807), “to take out” (ek, “from,” haireo, “to take”), is used of “delivering” from persons and circumstances, and translated “rescued” in Acts 23:27. See DELIVER, No. 8, PLUCK.

For RESEMBLE, Luke 13:18, kjv, see liken, B, No. 1.

RESERVE

tereo (τηρέω, 5083), “to guard, keep, preserve, give heed to,” is translated “to reserve,” (a) with a happy issue, 1 Pet. 1:4; (b) with a retributive issue, 2 Pet. 2:4; v. 9, kjv (rv, “keep”); 2:17; 3:7; Jude 6, kjv (rv, “hath kept”); v. 13; and referenced (c) the possibility either of deliverance or execution, Acts 25:21, kjv (rv, kept). See keep.

Note: In Rom. 11:4, kjvkataleipo, “to leave behind, leave remaining,” is translated “I have reserved” (rv, “I have left”). See leave.

RESIDUE

kataloipos (κατάλοιπος, 2645), an adjective denoting “left remaining” (kata, “after,

behind,” leipo, “to leave”), akin to the verb in the Note above, is translated “residue” in Acts 15:17, from the Sept. of Amos 9:12.!

Note: In Mark 16:13, kjv, the plural of loipos, “left,” is translated “residue” (rv, “rest”).

RESIST

1.    anthistemi (άνθίστημι, 436), “to set against” (anti, “against,” histemi, “to cause to stand”), used in the middle (or passive) voice and in the intransitive 2nd aorist and perfect active, signifying “to withstand, oppose, resist,” is translated “to resist” in Matt. 5:39;

Acts 6:10, kjv (RV, withstand); Rom. 9:19, kjv (rv, “withstandeth”); 13:2 (2nd and 3rd parts; for 1st part, see No. 3), kjv (rv, “withstandeth” and “withstand”); Gal. 2:11, rv (kjv, “withstood”); 2 Tim. 3:8 (2nd part), kjv (rv, “withstand”); Jas. 4:7; 1 Pet. 5:9, kjv (rv, “withstand”); “to withstand” in Acts 13:8; Eph. 6:13; 2 Tim. 3:8 (1st part); 4:15.!

2.    antikathistemi (άντικαθίστημι, 478), “to stand firm against” (anti, “against,”

kathistemi, “to set down,” kata), is translated “ye have (not) resisted” in Heb. 12:4.! In the Sept., Deut. 31:21; Josh. 5:7; Mic. 2:8.!

3. antitasso (άντιτάσσομαι, 498), anti, “against,” tasso, “to arrange,” originally a military term, “to range in battle against,” and frequently so found in the papyri, is used in the middle voice signifying “to set oneself against, resist,” (a) of men, Acts 18:6, “opposed themselves”; elsewhere “to resist,” of resisting human potentates, Rom. 13:2;

(b) of God, Jas. 4:6; 5:6, negatively, of leaving persistent evildoers to pursue their selfdetermined course, with eventual retribution; 1 Pet. 5:5. See oppose.!

4.    antipipto (άντιπίπτω, 496), lit., and primarily, “to fall against or upon” (anti,

“against,” pipto, “to fall”), then, “to strive against, resist,” is used in Acts 7:51 of “resisting” the Holy Spirit.!

RESOLVE

ginosko (γινώσκω, 1097), “to come to know, perceive, realize,” is used in the 2nd aorist tense in Luke 16:4. “I am resolved,” expressing the definiteness of the steward’s realization, and his consequent determination of his course of action. See know. RESORT

1.    erchomai (έρχομαι, 2064), “to come,” is translated “resorted” in Mark 2:13; in John 10:41 (rv, “came”). See come, No. 1.

2.    epiporeuomai (έπιπορεύομαι, 1975), “to travel or journey to a place” (epi, “to,” poreuomai, “to go”), is translated “resorted” in Luke 8:4, rv (kjv, “were come”).!

3.    sunago (συνάγω, 4863), “to gather or bring together” (sun, “with,” ago, “to bring”), in the passive voice, “to be gathered or come together,” is translated “resorted”

in John 18:2 (the aorist tense expressing repeated action viewed cumulatively). See

ASSEMBLEGATHERLEAD, Note (1).

Notes: (1) In the kjv of John 18:20 and Acts 16:13, sunerchomai, “to come together”

(rv), is translated “to resort.” (2) In Mark 10:1, kjvsumporeuomai, “to come together” (rv), is translated “resort.”

RESPECT (Noun and Verb)

A.    Noun.

meros (μέρος, 3313), “a part,” has occasionally the meaning of “a class” or

“category,” and, used in the dative case with en, “in,” signifies “in respect of,” 2 Cor. 3:10, “in (this) respect”; 9:3, RVkjv, “in (this) behalf”; Col. 2:16, “in respect of (a feast day).”

B.    Verbs.

1.    apoblepo (άποβλέπω, 578), “to look away from all else at one object” (apo“from”), hence, “to look steadfastly,” is translated “he had respect” in Heb. 11:26, kjv (rv, “looked”). See look.

2.    epiblepo (έπιβλέπω, 1914), “to look upon” (epi), is translated “have respect” in Jas. 2:3 (rv “regard”); see look, No. 6.

Notes: (1) The following prepositions are translated “in respect of”: peri,

“concerning,” in John 16:8, RVepi, “upon, over,” in Heb. 11:4, rv; marg., “over (his

gifts)”; kata, “in regard to,” in Phil. 4:11. (2) For “respect of persons” and “respecter of persons” see person.

REST (Noun and Verb)

A. Nouns.

1.    anapausis (άνάπαυσις, 372), “cessation, refreshment, rest” (ana, “up,” pauo, “to make to cease”), the constant word in the Sept. for the Sabbath “rest,” is used in Matt. 11:29; here the contrast seems to be to the burdens imposed by the Pharisees. Christ’s “rest” is not a “rest” from work, but in work, “not the rest of inactivity but of the harmonious working of all the faculties and affections — of will, heart, imagination, conscience — because each has found in God the ideal sphere for its satisfaction and

development” (J. Patrick, in Hastings Bib. Dic.); it occurs also in Matt. 12:43; Luke 11:24; Rev. 4:8, RV, “(they have no) rest” [kjv, “(they) rest (not)”], where the noun is the object of the verb echo, “to have”; so in 14:11.!

2.    katapausis (κατάπαυσις, 2663), in classical Greek, denotes “a causing to cease” or “putting to rest”; in the NT, “rest, repose”; it is used (a) of God’s “rest,” Acts 7:49; Heb. 3:11, 18; 4:1, 3 (twice), RV (1st part), “that rest” (the kjv, “rest,” is ambiguous), 5, 11; (b) in a general statement, applicable to God and man, 4:10.!

3.    anesis (ανεσις, 425), for the significance of which see ease, B, is translated “rest” in 2 Cor. 2:13, kjv (rv, “relief”); 7:5 (ditto); in 2 Thess. 1:7, the subject is not the “rest” to be granted to the saints, but the divine retribution on their persecutors; hence the phrase “and to you that are afflicted rest with us,” is an incidental extension of the idea of

recompense, and is to be read parenthetically. The time is not that at which the saints will be relieved of persecution, as in 1 Thess. 4:15-17, when the Parousia of Christ begins, but that at which the persecutors will be punished, namely, at the epiphany (or out-shining) of His Parousia (2 Thess. 2:8). For similar parentheses characteristic of epistolary writings see v. 10; 1 Thess. 1:6, 2:15, 16.

4.    sabbatismos (σαββατισμός, 4520), “a Sabbath-keeping,” is used in Heb. 4:9, rv, “a

sabbath rest,” kjv marg., “a keeping of a sabbath” (akin to sabbatizo, “to keep the Sabbath,” used, e.g., in Exod. 16:30, not in the NT); here the sabbath-keeping is the perpetual sabbath “rest” to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law. Because this sabbath “rest” is the “rest” of God Himself, 4:10, its full fruition is yet future, though believers now enter into it. In whatever way they enter into divine “rest,” that which they enjoy is involved in an indissoluble relation with God.!

5. koimesis (κοίμησις, 2838), “a resting, reclining” (akin to keimai, “to lie”), is used in John 11:13, of natural sleep, translated “taking rest,” RV.!

Note: In Acts 9:31, kjv, eirene, “peace” (rv), is translated “rest.”

B. Verbs.

1.    anapauo (άναπαύω, 373), akin to A, No. 1, in the active voice, signifies “to give intermission from labor, to give rest, to refresh,” Matt. 11:28; 1 Cor. 16:18, “have refreshed”; Philem. 20, “refresh”; passive voice, “to be rested, refreshed,” 2 Cor. 7:13, “was refreshed”; Philem. 7, “are refreshed”; in the middle voice, “to take or enjoy rest,” Matt. 26:45; Mark 6:31; 14:41; Luke 12:19, “take thine ease”; 1 Pet. 4:14; Rev. 6:11; 14:13. See refresh.! In the papyri it is found as an agricultural term, e.g., of giving land “rest” by sowing light crops upon it. In inscriptions it is found on gravestones of Christians, followed by the date of death (Moulton and Milligan).

2.    katapauo (καταπαύω, 2664), akin to A, No. 2, used transitively, signifies “to cause

to cease, restrain,” Acts 14:18; “to cause to rest,” Heb. 4:8; intransitively, “to rest,” Heb. 4:4, 10. See cease, A, No. 6, restrain.!

3.    episkenoo (έπισκηνόω, 1981), “to spread a tabernacle over” (epi, “upon,” skene, “a tent”), is used metaphorically in 2 Cor. 12:9, “may rest upon (me),” RV, marg., “cover,” “spread a tabernacle over.”!

4.    kataskenoo (κατασκηνόω, 2681), “to pitch one’s tent, lodge,” is translated “shall rest,” in Acts 2:26, kjv (rv, “shall dwell”). See lodge.

5.    hesuchazo (ήσυχάζω, 2270), “to be still, to rest from labor,” is translated “they rested” in Luke 23:56. See peace (hold one’s), No. 3.

6.    epanapauo (έπαναπαύομαι, 1879), “to cause to rest,” is used in the middle voice, metaphorically, signifying “to rest upon” (epi, “upon,” and No. 1), in Luke 10:6 and Rom. 2:17.!

Note: For “find rest” Rom. 15:32, RV, see refresh, No. 2.

REST (the)

1.    loipos (λοιποί, 3062), “remaining” (for which see remnant), is frequently used to mean “the rest,” and is generally so translated in the RV (kjv, “others” in Luke 8:10; Acts 28:9; Eph. 2:3; 1 Thess. 4:13; 5:6; 1 Tim. 5:20; kjv, “other” in Luke 18:11; Acts 17:9; Rom. 1:13; 2 Cor. 12:13; 13:2; Gal. 2:13; Phil. 1:13; 4:3); the neut. plur., lit., “remaining things,” is used in Luke 12:26; 1 Cor. 11:34.

2.    epiloipos (έπίλοιπος, 1954), signifying “still left, left over” (epi, “over,” and No.

1), is used in the neuter with the article in 1 Pet. 4:2, “the rest (of your time).”!

For RESTITUTION see restoration RESTLESS

akatastatos (άκατάστατος, 182), “unsettled, unstable, disorderly” (a, negative, kathistemi, “to set in order”), is translated “unstable” in Jas. 1:8; “restless” in 3:8, rv [in the latter, the kjv “unruly” represents the word akataschetos, signifying “that cannot be

restrained” (a, negative, katecho, “to hold down, restrain”). In the Sept., Job 31:11.!].

See unrulyunstable.! In the Sept., Isa. 54:11.!

RESTORATION

apokatastasis (άποκατάστασις, 605), from apo, “back, again,” kathistemi, “to set in order,” is used in Acts 3:21, RV, “restoration” (kjv, “restitution”). See under regeneration, concerning Israel in its regenerated state hereafter. In the papyri it is used of a temple cell of a goddess, a “repair” of a public way, the “restoration” of estates to rightful owners, a “balancing” of accounts. Apart from papyri illustrations the word is found in an Egyptian reference to a consummating agreement of the world’s cyclical periods, an idea somewhat similar to that in the Acts passage (Moulton and Milligan).! RESTORE

1.    apodidomi (άποδίδώμι, 591), “to give back,” is translated “I restore” in Luke 19:8. See deliver, A, No. 3.

2.    apokathistemi or the alternative form apokathistano (άποκαθίστήμι, 600) is used

(a) of “restoration” to a former condition of health Matt. 12:13; Mark 3:5; 8:25; Luke 6:10; (b) of the divine “restoration” of Israel and conditions affected by it, including the renewal of the covenant broken by them, Matt. 17:11; Mark 9:12; Acts 1:6; (c) of “giving” or “bringing” a person back, Heb. 13:19.! In the papyri it is used of financial restitution, of making good the breaking of a stone by a workman by his substituting another, of the reclamation of land, etc. (Moulton and Milligan).

3.    katartizo (καταρτίζώ, 2675), “to mend, to furnish completely,” is translated “restore” in Gal. 6:1, metaphorically, of the “restoration,” by those who are spiritual, of one overtaken in a trespass, such a one being as a dislocated member of the spiritual body. The tense is the continuous present, suggesting the necessity for patience and perseverance in the process. See fitmendperfect.

RESTRAIN

1.    katapauo (καταπαύώ, 2664); See rest B, No. 2.

2.    katecho (κατέχώ, 2722), “to hold fast or down,” is translated “restraineth” in 2 Thess. 2:6 and 7. In v. 6 lawlessness is spoken of as being “restrained” in its

development: in v. 7 “one that restraineth” is, lit., “the restrainer” (the article with the present participle, “the restraining one”); this may refer to an individual, as in the similar construction in 1 Thess. 3:5, “the tempter” (cf. 1:10, lit., “the Deliverer”); or to a number of persons presenting the same characteristics, just as “the believer” stands for all believers, e.g., Rom. 9:33; 1 John 5:10. V. 6 speaks of a principle, v. 7 of the principle as embodied in a person or series of persons; cf. what is said of “the power” in Rom. 13:3,

4, a phrase representing all such rulers. Probably such powers, i.e., “constituted governments,” are the “restraining” influence here intimated (specifications being

designedly withheld). For an extended exposition see Notes on Thessalonians, by Hogg and Vine, pp. 254-261.

RESURRECTION

1.    anastasis (άνάστασις, 386) denotes (I) “a raising up,” or “rising” (ana, “up,” and

histemi, “to cause to stand”), Luke 2:34, “the rising up”; the kjv “again” obscures the meaning; the Child would be like a stone against which many in Israel would stumble while many others would find in its strength and firmness a means of their salvation and spiritual life; (II), of “resurrection” from the dead, (a) of Christ, Acts 1:22; 2:31; 4:33; Rom. 1:4; 6:5; Phil. 3:10; 1 Pet. 1:3; 3:21; by metonymy, of Christ as the Author of “resurrection,” John 11:25; (b) of those who are Christ’s at His Parousia (see coming), Luke 14:14, “the resurrection of the just”; Luke 20:33, 35, 36; John 5:29 (1st part), “the resurrection of life”; 11:24; Acts 23:6; 24:15 (1st part); 1 Cor. 15:21, 42; 2 Tim. 2:18; Heb. 11:35 (2nd part), see raiseNote (3); Rev. 20:5, “the first resurrection”; hence the insertion of “is” stands for the completion of this “resurrection,” of which Christ was “the firstfruits”; 20:6; (c) of “the rest of the dead,” after the Millennium (cf. Rev. 20:5); John 5:29 (2nd part), “the resurrection of judgment”; Acts 24:15 (2nd part), “of the unjust”; (d) of those who were raised in more immediate connection with Christ’s “resurrection,” and thus had part already in the first “resurrection,” Acts 26:23 and Rom. 1:4 (in each of which “dead” is plural; see Matt. 27:52); (e) of the “resurrection” spoken of in general terms, Matt. 22:23; Mark 12:18; Luke 20:27; Acts 4:2; 17:18; 23:8; 24:21; 1 Cor. 15:12, 13; Heb. 6:2; (f) of those who were raised in OT times, to die again, Heb. 11:35 (1st part), lit., “out of resurrection.”!

2.    exanastasis (έξανάστασις, 1815), ek, “from” or “out of,” and No. 1, Phil. 3:11,

followed by ek, lit., “the out-resurrection from among the dead.” For the significance of this see attain, No. 1.!

3.    egersis (εγερσις, 1454), “a rousing” (akin to egeiro, “to arouse, to raise”), is used of the “resurrection” of Christ, in Matt. 27:53.!

RETAIN

krateo (κρατέω, 2902), “to be strong, obtain, hold, hold fast,” is translated “to retain,” of sins, John 20:23 (twice); see on remit. See holdkeepobtaintake.

Notes: (1) In Philem. 13, kjvkatecho, “to hold fast, hold back, detain,” is translated

“to retain” (rv, to keep). (2) In Rom. 1:28, kjvecho, “to have” (rv), is translated “to retain.”

RETURN

1.    analuo (άναλύω, 360), “to depart” in Phil. 1:23, signifies “to return” in Luke 12:36, used in a simile of the “return” of a lord for his servants after a marriage feast (rv). See depart, No. 16.!

2.    anastrepho (άναστρέφω, 390), “to turn back,” is translated “to return” in Acts 5:22 and 15:16. See abidebehave.

3.    epistrepho (έπιστρέφω, 1994), “to turn about,” or “towards,” is translated “to return” in Matt. 12:44; 24:18; Mark 13:16, RV (kjv, “turn back again”); Luke 2:39; 8:55, rv (kjv, “came again”); 17:31; Acts 15:36, rv (kjv, “go again”). See convert, A, No. 2,

TURN.

4.    hupostrepho (ύποστρέφω, 5290), “to turn behind,” or “back” (hupo, “under”), is translated “to return” (in some texts in Mark 14:40) in Luke 1:56; 2:20, 43; v. 45, RV (kjv, “turned back again”), 4:1, 14; 7:10; 8:37; 10:17; 11:24, kjv (rv, “I will turn back”); 17:18; 19:12; 23:48, 56; Acts 1:12; 12:25; 13:13; 13:34; 20:3; 21:6; 22:17, RV (kjv, “was come again”); 23:32; Gal. 1:17; Heb. 7:1. See turn (back).

5.    anakampto (άνακάμπτω, 344), “to turn or bend back,” occurs in Matt. 2:12; Luke 10:6 (i.e., as if it was unsaid); Acts 18:21; Heb. 11:15.!

6.    epanago (έπανάγω, 1877), “to bring up or back” (primarily a nautical term for “putting to sea”; see launchput), is used intransitively, in Matt. 21:18, “He returned.”

Note: In Luke 19:15, kjvepanerchomai, “to come back again” (rv) is translated “returned.” See come, No. 4.

REVEAL

1. apokalupto (άποκαλύπτω, 601) signifies “to uncover, unveil” (apo, “from,” kalupto, “to cover”); both verbs are used in Matt. 10:26; in Luke 12:2, apokalupto is set in contrast to sunkalupto, “to cover up, cover completely.” “The NT occurrences of this word fall under two heads, subjective and objective. The subjective use is that in which something is presented to the mind directly, as, (a) the meaning of the acts of God, Matt. 11:25; Luke 10:21; (b) the secret of the Person of the Lord Jesus, Matt. 16:17; John 12:38; (c) the character of God as Father, Matt. 11:27; Luke 10:22; (d) the will of God for the conduct of His children, Phil. 3:15; (e) the mind of God to the prophets of Israel, 1 Pet. 1:12, and of the Church, 1 Cor. 14:30; Eph. 3:5.

“The objective use is that in which something is presented to the senses, sight or hearing, as, referring to the past, (f) the truth declared to men in the gospel, Rom. 1:17; 1 Cor. 2:10; Gal. 3:23; (g) the Person of Christ to Paul on the way to Damascus, Gal. 1:16; (h) thoughts before hidden in the heart, Luke 2:35; referring to the future, (i) the coming in glory of the Lord Jesus, Luke 17:30; (j) the salvation and glory that await the believer, Rom. 8:18; 1 Pet. 1:5; 5:1; (k) the true value of service, 1 Cor. 3:13; (l) the wrath of God (at the Cross, against sin, and, at the revelation of the Lord jesus, against the sinner),

Rom. 1:18; (m) the Lawless One, 2 Thess. 2:3, 6, 8.*!

2. chrematizo (χρήματίζω, 5537), “to give divine admonition, instruction, revelation,” is translated “it had been revealed,” in Luke 2:26. See admonition, B, No. 3, CALL.

REVELATION

apokalupsis (άποκάλυψις, 602), “an uncovering” (akin to apokalupto; see above), “is used in the NT of (a) the drawing away by Christ of the veil of darkness covering the Gentiles, Luke 2:32; cf. Isa. 25:7; (b) ‘the mystery,’ the purpose of God in this age, Rom. 16:25; Eph. 3:3; (c) the communication of the knowledge of God to the soul, Eph. 1:17; (d) an expression of the mind of God for the instruction of the church, 1 Cor. 14:6, 26, for the instruction of the Apostle Paul, 2 Cor. 12:1, 7; Gal. 1:12, and for his guidance, Gal. 2:2; (e) the Lord Jesus Christ, to the saints at His Parousia, 1 Cor. 1:7, RV (kjv,

‘coming’); 1 Pet. 1:7, RV (kjv, ‘appearing’), 13; 4:13; (f) the Lord Jesus Christ when He comes to dispense the judgments of God, 2 Thess. 1:7; cf. Rom. 2:5; (g) the saints, to the creation, in association with Christ in His glorious reign, Rom. 8:19, RV, ‘revealing’ (kjv, ‘manifestation’); (h) the symbolic forecast of the final judgments of God, Rev. 1:1 (hence the Greek title of the book, transliterated ‘Apocalypse’ and translated ‘Revelation’).”27

See appearingcominglighten, B, Note, manifestation.!

REVEL, REVELING

1.    truphe (τρυφη, 5172), “luxuriousness, daintiness, reveling,” is translated freely by the verb “to revel” in 2 Pet. 2:13, RV (kjv, “to riot”), lit., “counting reveling in the daytime a pleasure.” In Luke 7:25 it is used with en, “in,” and translated “delicately.” See DELICATELYRIOT.!

2.    komos (κωμος, 2970), “a revel, carousal,” the concomitant and consequence of drunkenness, is used in the plural, Rom. 13:13, translated by the singular, RV, “reveling” (kjv, “rioting”); Gal. 5:21 and 1 Pet. 4:3, “revelings.” See riot.!

Note: For entruphao, 2 Pet. 2:13, rv, “to revel,” see sporting.

For REVENGE and REVENGER see avenge and avenger REVERENCE (Noun and Verb)

A. Verbs.

1. entrepo (έντρέπω, 1788), lit., “to turn in” (i.e., upon oneself), “to put to shame,” denotes, when used in the passive voice, “to feel respect for, to show deference to, to reverence,” Matt. 21:37; Mark 12:6; Luke 20:13; Heb. 12:9. See ashamed, A, No. 4,

REGARD.

2. phobeo (φοβέω, 5399), “to fear,” is used in the passive voice in the NT; in Eph. 5:33 of reverential fear on the part of a wife for a husband, kjv, “reverence” (rv, “fear”). See fear, D, No. 1.

B.    Noun

eulabeia (εύλάβεια, 2124), “caution, reverence,” is translated “reverence” in Heb. 12:28 (1st part in the best mss; some have aidos). See fear.

reverent

hieroprepes (ίεροπρεπης, 2412), “suited to a sacred character, reverend” (hieros,

“sacred,” prepo, “to be fitting”), is translated “reverent” in Titus 2:3, rv (kjv, “as becometh holiness”). See become, B.!

REVILE, REVILING, REVILER

A. Verbs.

1.    loidoreo (λοιδορέω, 3058) denotes “to abuse, revile,” John 9:28; Acts 23:4; 1 Cor. 4:12; 1 Pet. 2:23 (1st clause).!

2.    oneidizo (ονειδίζω, 3679), “to reproach, upbraid,” is translated “to revile” in Matt. 5:11, kjv, and Mark 15:32 (rv, “reproach”). See reproach.

3.    blasphemeo (βλασφημέω, 987), “to speak profanely, rail at,” is translated “reviled” in Matt. 27:39, kjv (rv, “railed on”); Luke 22:65, RV, “reviling” (kjv, “blasphemously”).

4.    antiloidoreo (άντιλοιδορέω, 486), “to revile back or again” (anti, and No. 1), is found in 1 Pet. 2:23 (2nd clause).!

Note: For epereazo, 1 Pet. 3:16, rv, “revile,” see accuse, B, No. 3.

B. Adjective.

loidoros (λοίδορος, 3060), akin to A, No. 1, “abusive, railing, reviling,” is used as a noun, 1 Cor. 5:11, RV, “a reviler” (kjv “a railer”); 6:10, “revilers.”! In the Sept., Prov. 25:24; 26:21; 27:15.!

C.    Noun.

loidoria (λοιδορία, 3059), akin to A, No. 1, and B, “abuse, railing,” is used in 1 Tim.

5:14, rv, “for (charin, ‘for the sake of’) reviling” (kjv, “to speak reproachfully” — a paraphrase); 1 Pet. 3:9 (twice), rv, “reviling” (kjv, “railing”). See rail, B.!

REVIVE

1.    anathallo (άναθάλλω, 330), “to flourish anew” (ana, “again, anew,” thallo, “to flourish or blossom”), hence, “to revive,” is used metaphorically in Phil. 4:10, RV, “ye have revived (your thought for me),” kjv, “(your care of me) hath flourished again.”! In the Sept., Ps. 28:7; Ezek. 17:24; Hos. 8:9.!

2.    anazao (άναζάω, 326), “to live again” (ana, “and” zao, “to live”), “to regain life,” is used of moral “revival,” Luke 15:24, “is alive again”; (b) of sin, Rom. 7:9, “revived,” lit., “lived again” i.e., it sprang into activity, manifesting the evil inherent in it; here sin is personified, by way of contrast to the man himself. Some mss. have it in Rom. 14:9, for

zao, as in the rv, which italicizes “again.”!

REWARD (Noun and Verb)

A.    Noun.

misthos (μισθός, 3408), primarily “wages, hire,” and then, generally, “reward,” (a) received in this life, Matt. 5:46; 6:2, 5, 16; Rom. 4:4; 1 Cor. 9:17, 18; of evil “rewards,” Acts 1:18; see also hire; (b) to be received hereafter, Matt. 5:12; 10:41 (twice), 42;

Mark 9:41; Luke 6:23, 35; 1 Cor. 3:8, 14; 2 John 8; Rev. 11:18; 22:12. See wages.

Notes: (1) In Luke 23:41, axios, “worthy, befitting,” used in the plur., is rendered

“the due reward,” lit., “things worthy.” (2) For antapodosis, rendered “reward” in Col.

3:24, kjv, see recompense. (3) For katabrabeuo, “to rob of a reward,” Col. 2:18, see beguile, Note, and rob.

B.    Verb.

apodidomi (άποδίδώμι, 591), “to give back,” is nowhere translated “to reward” in the rvkjv, Matt. 6:4, 6, 18 (see recompense, B, No. 2); Matt. 16:27; 2 Tim. 4:14; Rev.

18:6 (see render). REWARDER misthapodotes (άποδίδώμι, 3406), “one who pays

wages” (misthos, “wages,” apo, “back,” didomi, “to give”), is used by metonymy in Heb. 11:6, of God, as the “Rewarder” of those who “seek after Him” (rv).! Cf. misthapodosia, “recompence.”

RICH, RICHES, RICHLY, RICH MAN

A. Adjective.

plousios (πλούσιος, 4145), akin to B, C, No. 1, “rich, wealthy,” is used (I) literally,

(a) adjectivally (with a noun expressed separately) in Matt. 27:57; Luke 12:16; 14:12; 16:1, 19; (without a noun), 18:23; 19:2; (b) as a noun, singular, a “rich” man (the noun not being expressed), Matt. 19:23, 24; Mark 10:25; 12:41; Luke 16:21, 22; 18:25; Jas. 1:10, 11, “the rich,” “the rich (man)”; plural, Mark 12:41, lit., “rich (ones)”; Luke 6:24 (ditto); 21:1; 1 Tim. 6:17, “(them that are) rich,” lit., “(the) rich”; Jas. 2:6, RV, “the rich”; 5:1, RV, “ye rich”; Rev. 6:15 and 13:16, RV, “the rich”; (II), metaphorically, of God, Eph.

2:4 (“in mercy”); of Christ, 2 Cor. 8:9; of believers, Jas. 2:5, RV, “(to be) rich (in faith)”; Rev. 2:9, of spiritual “enrichment” generally; 3:17, of a false sense of “enrichment.”!

B. Verbs.

1. plouteo (πλουτέώ, 4147), “to be rich,” in the aorist or point tense, “to become rich,” is used (a) literally, Luke 1:53, “the rich,” present participle, lit., “(ones or those) being rich”; 1 Tim. 6:9, 18; Rev. 18:3, 15, 19 (all three in the aorist tense); (b) metaphorically, of Christ, Rom. 10:12 (the passage stresses the fact that Christ is Lord; see v. 9, and the rv); of the “enrichment” of believers through His poverty, 2 Cor. 8:9 (the aorist tense expressing completeness, with permanent results); so in Rev. 3:18, where the spiritual “enrichment” is conditional upon righteousness of life and conduct (see gold, No. 2); of a false sense of “enrichment,” 1 Cor. 4:8 (aorist), RV, “ye are become rich” (kjv, “ye are rich”); Rev. 3:17 (perfect tense, RV, “I ... have gotten riches,” kjv, “I am ... increased with goods”), see goods, Note (3); of not being “rich” toward God,

Luke 12:21.!

2. ploutizo (πλουτίζω, 4148), “to make rich, enrich,” is rendered “making (many) rich” in 2 Cor. 6:10 (metaphorical of “enriching” spiritually). See enrich.

C. Nouns

1.    ploutos (πλουτος, 4149) is used in the singular (I) of material “riches,” used evilly, Matt. 13:22: Mark 4:19; Luke 8:14; 1 Tim. 6:17; Jas. 5:2; Rev. 18:17; (II) of spiritual and moral “riches,” (a) possessed by God and exercised towards men, Rom. 2:4, “of His goodness and forbearance and longsuffering”; 9:23 and Eph. 3:16, “of His glory” (i.e., of its manifestation in grace towards believers); Rom. 11:33, of His wisdom and knowledge; Eph. 1:7 and 2:7, “of His grace”; 1:18, “of the glory of His inheritance in the saints”; 3:8, “of Christ”; Phil. 4:19, “in glory in Christ Jesus,” RV; Col. 1:27, “of the glory of this mystery ... Christ in you, the hope of glory”; (b) to be ascribed to Christ, Rev. 5:12; (c) of the effects of the gospel upon the Gentiles, Rom. 11:12 (twice); (d) of the full assurance of understanding in regard to the mystery of God, even Christ, Col. 2:2, rv; (e) of the liberality of the churches of Macedonia, 2 Cor. 8:2 (where “the riches” stands for the spiritual and moral value of their liberality); (f) of “the reproach of Christ” in contrast to this world’s treasures, Heb. 11:26.!

2.    chrema (χρημα, 5536), “what one uses or needs” (chraomai, “to use”), “a matter, business,” hence denotes “riches,” Mark 10:23, 24; Luke 18:24; see money, No. 2.

D. Adverb.

plousios (πλουσίως, 4146), “richly, abundantly,” akin to A, is used in Col. 3:16; 1 Tim. 6:17; Titus 3:6, RV, “richly” (kjv, “abundantly”); 2 Pet. 1:11 (ditto).!

For RID see care, A, No. 1, Note RIDE

epibaino (έπιβαίνω, 1910), “to go upon” (epi, “upon,” baino, “to go”), is used of Christ’s “riding” into Jerusalem, Matt. 21:5, RV, “riding” (kjv, “sitting”). See come, No. 16.

RIGHT (opp. to left), RIGHT HAND, RIGHT SIDE

dexios (δεξιός, 1188), an adjective, used (a) of “the right” as opposite to the left, e.g., Matt. 5:29, 30; Rev. 10:5, RV, “right hand”; in connection with armor (figuratively), 2 Cor. 6:7; with en, followed by the dative plural, Mark 16:5; with ek, and the genitive plural, e.g., Matt. 25:33, 34; Luke 1:11; (b) of giving the “right hand” of fellowship, Gal. 2:9, betokening the public expression of approval by leaders at Jerusalem of the course pursued by Paul and Barnabas among the Gentiles; the act was often the sign of a pledge, e.g., 2 Kings 10:15; 1 Chron. 29:24, marg.; Ezra 10:19; Ezek. 17:18; figuratively, Lam. 5:6; it is often so used in the papyri; (c) metaphorically of “power” or “authority,” Acts 2:33; with ek, signifying “on,” followed by the genitive plural, Matt. 26:64; Mark 14:62; Heb. 1:13; (d) similarly of “a place of honor in the messianic kingdom,” Matt. 20:21; Mark 10:37.

RIGHT (not wrong — Noun and Adjective), RIGHTLY

A. Noun.

exousia (έξουσία, 1849), “authority, power,” is translated “right” in the rv, for kjv, “power,” in John 1:12; Rom. 9:21; 1 Cor. 9:4, 5, 6, 12 (twice), 18; 2 Thess. 3:9, where

the “right” is that of being maintained by those among whom the ministers of the gospel had labored, a “right” possessed in virtue of the “authority” given them by Christ, Heb. 13:10; Rev. 22:14.

Exousia first denotes “freedom to act” and then “authority for the action.” This is first true of God, Acts 1:7. It was exercised by the Son of God, as from, and in conjunction with, the Father when the Lord was upon earth, in the days of His flesh, Matt. 9:6; John 10:18, as well as in resurrection, Matt. 28:18; John 17:2. All others hold their freedom to act from God (though some of them have abused it), whether angels, Eph. 1:21, or human potentates, Rom. 13:1. Satan offered to delegate his authority over earthly kingdoms to Christ, Luke 4:6, who, though conscious of His “right” to it, refused, awaiting the divinely appointed time. See authority, No. 1, and for various synonyms see dominion, No. 1, Note.

B. Adjectives.

1.    dikaios (δίκαιος, 1342), “just, righteous, that which is in accordance with” dike“rule, right, justice,” is translated “right” in Matt. 20:4; v. 7, kjv only (rv omits, according to the most authentic mss., the clause having been inserted from v. 4, to the detriment of the narrative); Luke 12:57; Acts 4:19; Eph. 6:1; Phil. 1:7, RV (kjv, “meet”);

2 Pet. 1:13 (kjv, “meet”). See justrighteous.

2.    euthus (εύθύς, 2117), “straight,” hence, metaphorically, “right,” is so rendered in Acts 8:21, of the heart; 13:10, of the ways of the Lord; 2 Pet. 2:15. See straight.

C. Adverb.

orthos (ορθως, 3723), “rightly” (akin to orthos, “straight, direct”), is translated “plain” in Mark 7:35; in Luke 7:43 and 20:21, “rightly”; in Luke 10:28, “right.”!

Notes: (1) For “right mind” see mind, B, No. 5. (2) For the kjv, “rightly” in 2 Tim. 2:15, see divide, A, No. 8.

RIGHTEOUS, RIGHTEOUSLY

A. Adjective.

dikaios (δίκαιος, 1342) signifies “just,” without prejudice or partiality, e.g., of the judgment of God, 2 Thess. 1:5, 6; of His judgments, Rev. 16:7; 19:2; of His character as Judge, 2 Tim. 4:8; Rev. 16:5; of His ways and doings, Rev. 15:3. See further under just,

A, No. 1, right, B, No. 1.

In the following the RV substitutes “righteous” for the kjv “just”; Matt. 1:19; 13:49; 27:19, 24; Mark 6:20; Luke 2:25; 15:7; 20:20; 23:50; John 5:30; Acts 3:14; 7:52; 10:22; 22:14; Rom. 1:17; 7:12; Gal. 3:11; Heb. 10:38; Jas. 5:6; 1 Pet. 3:18; 2 Pet. 2:7; 1 John 1:9; Rev. 15:3.

B. Adverb.

dikaios (δικαίως, 1346) is translated “righteously” in 1 Cor. 15:34, rv “(awake up) righteously,” kjv, “(awake to) righteousness”; 1 Thess. 2:10, rv (kjv, “justly”); Titus 2:12; 1 Pet. 2:23. See justly.

Notes: (1) In Rev. 22:11 the best texts have dikaiosune, “righteousness,” with poieo“to do,” rv, “let him do righteousness”; the kjv follows those which have the passive

voice of dikaioo and renders it “let him be righteous,” lit., “let him be made righteous.” (2) Dikaiokrisia, “righteous judgment” (dikaios, and krisis), occurs in Rom. 2:5.!

righteousness

1. dikaiosune (δικαιοσύνη, 1343) is “the character or quality of being right or just”; it was formerly spelled “rightwiseness,” which clearly expresses the meaning. It is used to denote an attribute of God, e.g., Rom. 3:5, the context of which shows that “the righteousness of God” means essentially the same as His faithfulness, or truthfulness, that which is consistent with His own nature and promises; Rom. 3:25, 26 speaks of His “righteousness” as exhibited in the death of Christ, which is sufficient to show men that God is neither indifferent to sin nor regards it lightly. On the contrary, it demonstrates that quality of holiness in Him which must find expression in His condemnation of sin.

“Dikaiosune is found in the sayings of the Lord Jesus, (a) of whatever is right or just in itself, whatever conforms to the revealed will of God, Matt. 5:6, 10, 20; John 16:8, 10;

(b) whatever has been appointed by God to be acknowledged and obeyed by man, Matt. 3:15; 21:32; (c) the sum total of the requirements of God, Matt. 6:33; (d) religious duties, Matt. 6:1 (distinguished as almsgiving, man’s duty to his neighbor, vv. 2-4, prayer, his duty to God, vv. 5-15, fasting, the duty of self-control, vv. 16-18).

“In the preaching of the apostles recorded in Acts the word has the same general meaning. So also in Jas. 1:20, 3:18, in both Epp. of Peter, 1st John and the Revelation. In 2 Pet. 1:1, ‘the righteousness of our God and Savior Jesus Christ,’ is the righteous dealing of God with sin and with sinners on the ground of the death of Christ. ‘Word of righteousness,’ Heb. 5:13, is probably the gospel, and the Scriptures as containing the gospel, wherein is declared the righteousness of God in all its aspects.

“This meaning of dikaiosune, right action, is frequent also in Paul’s writings, as in all five of its occurrences in Rom. 6; Eph. 6:14, etc. But for the most part he uses it of that gracious gift of God to men whereby all who believe on the Lord Jesus Christ are brought into right relationship with God. This righteousness is unattainable by obedience to any law, or by any merit of man’s own, or any other condition than that of faith in Christ.. The man who trusts in Christ becomes ‘the righteousness of God in Him,’ 2 Cor. 5:21,

i.e., becomes in Christ all that God requires a man to be, all that he could never be in himself Because Abraham accepted the Word of God, making it his own by that act of the mind and spirit which is called faith, and, as the sequel showed, submitting himself to its control, therefore God accepted him as one who fulfilled the whole of His requirements, Rom. 4:3..

“Righteousness is not said to be imputed to the believer save in the sense that faith is imputed (‘reckoned’ is the better word) for righteousness. It is clear that in Rom. 4:6, 11, ‘righteousness reckoned’ must be understood in the light of the context, ‘faith reckoned

for righteousness,’ vv. 3, 5, 9, 22. ‘For’ in these places is eis, which does not mean ‘instead of,’ but ‘with a view to.’ The faith thus exercised brings the soul into vital union with God in Christ, and inevitably produces righteousness of life, that is, conformity to the will of God.”*

2. dikaioma (δικαίωμα, 1345) is the concrete expression of “righteousness”: see justification, A, No. 2.

Note: In Heb. 1:8, kjv, euthutes, “straightness, uprightness” (akin to euthus,

“straight, right”), is translated “righteousness” (RV “uprightness”; kjv, marg., “rightness, or straightness”).

RING

daktulios (δακτύλιος, 1146), “a finger ring,” occurs in Luke 15:22.!

Note: Chrusodaktulios, an adjective signifying “with a gold ring,” “a gold-ringed (person),” from chrusos, “gold,” and daktulos, “a finger,” occurs in Jas. 2:2.! RINGLEADER

protostates (πρωτοστάτής, 4414), “one who stands first” (protos, “first,” histemi, “to cause to stand”), was used of soldiers, one who stands in the front rank; hence, metaphorically, “a leader,” Acts 24:5.!

RIOT, RIOTING, RIOTOUS, RIOTOUSLY

A.    Nouns.

1.    asotia (άσωτία, 810), “prodigality, a wastefulness, profligacy” (a, negative, sozo“to save”), is rendered “riot” in Eph. 5:18, RV (kjv, “excess”); Titus 1:6 and 1 Pet. 4:4 (kjv and RV, “riot”). The corresponding verb is found in a papyrus writing, telling of

“riotous living” (like the adverb asotos, see B).! In the Sept., Prov. 28:7.! Cf. the synonymous word aselgeia (under lasciviousness).

2.    komos (κωμος, 2970), “a revel,” is rendered “rioting” in Rom. 13:13, kjv; see

REVEL.

3.    truphe (τρυφη, 5172), “luxuriousness,” is rendered “riot” in 2 Pet. 2:13, kjv; see DELICATELY, REVEL.

4.    stasis (στάσις, 4714), primarily “a standing” (akin to histemi, “to cause to (“stand”), then “an insurrection,” is translated “riot” in Acts 19:40 RV (kjv, uproar). See DISSENSION, INSURRECTION, SEDITION, UPROAR.

B.    Adverb.

asotos (άσώτως, 811), “wastefully” (akin to A, No. 1), is translated “with riotous living” in Luke 15:13; though the word does not necessarily signify “dissolutely,” the parable narrative makes clear that this is the meaning here.! In the Sept., Prov. 7:11.!

Note: The verb ekchuno, a Hellenistic form of ekcheo (though the form actually used

is the regular classical aorist passive of ekcheo), “to pour out, shed,” is translated “ran riotously” in Jude 11, rv (kjv, “ran greedily”); see pour, shed.

RIPE (to be fully)

1.    akmazo (άκμάζω, 187), “to be at the prime” (akin to akme, “a point”), “to be ripe,” is translated “are fully ripe” in Rev. 14:18.!

2.    xeraino (ξήραίνω, 3583), “to dry up, wither,” is used of “ripened” crops in Rev. 14:15, rv, “overripe,” kjv, “ripe” (marg., “dried”). See dry, B, overripe, wither.

3. paradidomi (παραδίδώμι, 3860), “to give over, commit, deliver,” etc., also signifies “to permit”; in Mark 4:29, of the “ripe” condition of corn, RV, and kjv marg., “is ripe”; RV marg., “alloweth” (the nearest rendering); kjv, “is brought forth.”

RISE, RISING

Notes: (1) For the various verbs anistemi exanistemi egeiro, anabaino, anatello, sunephistemi, see under arise. (2) For the kjv, “should rise” in Acts 26:23, see

resurrection. (3) Exanistemi, transitively, “to raise up” (ek, “out, from, out of”), is used intransitively in Acts 15:5, “there rose up,” i.e., from the midst of a gathered company. See raise. (4) For the kjv and rv of sunegeiro, “to raise together with,” and in the passive voice in Col. 2:12; 3:1, see raise. (5) For the word “rising,” which is used to translate the verbs anatello in Mark 16:2, and anistemi, in Mark 9:10, see under arise, Nos. 9 and 1 respectively. (6) For katephis temi Acts 18:12, rv, see insurrection, B.

(7) Epanistamai, “to rise up against,” occurs in Matt. 10:21; Mark 13:12.! (8) Anastasis, is rendered “rising up” in Luke 2:34, RV.

RIVER

potamos (ποταμός, 4215) denotes (a) “a stream,” Luke 6:48, 49; (b) “a flood or floods,” Matt. 7:25, 27; (c) “a river,” natural, Matt. 3:6, rv; Mark 1:5; Acts 16:13; 2 Cor. 11:26, RV (kjv, “waters”); Rev. 8:10; 9:14; 16:4, 12; symbolical, Rev. 12:15 (1st part), RV, “river” (kjv, “flood”); so v. 16; 22:1, 2 (cf. Gen. 2:10; Ezek. 47); figuratively, John 7:38, “the effects of the operation of the Holy Spirit in and through the believer.” See FLOODWATER.!

Note: Forpotamophoretos in Rev. 12:15, see flood, B.

ROAR, ROARING

A.    Verbs.

1.    mukaomai (μυκάομαι, 3455), properly of oxen, an onomatopoeic word, “to low, bellow,” is used of a lion, Rev. 10:3.!

2.    oruomai (ώρύομαι, 5612), “to howl” or “roar,” onomatopoeic, of animals or men, is used of a lion, 1 Pet. 5:8, as a simile of Satan.!

B.    Noun.

echos (ήχος, 2279), “a noise” or “sound” (Eng., “echo”), is used of the “roaring” of the sea in Luke 21:25, in the best mss., “for the roaring (of the sea and the billows),” rv; some mss. have the present participle of echeo, “to sound,” kjv “(the sea and the waves) roaring. See rumorsound.

ROB

1.    sulao (συλάώ, 4813), “to plunder, spoil,” is translated “I robbed” in 2 Cor. 11:8.! Cf. sulagogeo, “to make spoil of, Col. 2:8.!

2.    katabrabeuo (καταβραβεύώ, 2603), “to give judgment against, to condemn” (kata, “against,” and brabeus, “an umpire”; cf. brabeion, “a prize in the games,” 1 Cor. 9:24;

Phil. 3:14, and brabeuo, “to act as an umpire, arbitrate,” Col. 3:15), occurs in Col. 2:18, rv, “let (no man) rob (you) of your prize” (kjv, “. beguile ... of your reward”), said of false teachers who would frustrate the faithful adherence of the believers to the truth, causing them to lose their reward. Another rendering closer to the proper meaning of the word, as given above, is “let no man decide for or against you” (i.e., without any notion of a prize); this suitably follows the word “judge” in v. 16, i.e., “do not give yourselves up to the judgment and decision of any man” (kjv, marg., “judge against”).!

ROBBER

1. lestes (λ[στης, 3027), “a robber, brigand” (akin to leia, “booty”), “one who plunders openly and by violence” (in contrast to kleptes, “a thief,” see below), is always translated “robber” or “robbers” in the RV, as the kjv in John 10:1, 8, 18:40; 2 Cor.

11:26; the kjv has “thief” or “thieves” in Matt. 21:13, and parallel passages; 26:55, and parallel passages; 27:38, 44 and Mark 15:27; Luke 10:30, 36; but “thief’ is the meaning

of kleptes. See thief.

2.    hierosulos (ιερόσυλος, 2417), an adjective signifying “robbing temples” (hieron, “a

temple,” and sulao, “to rob”), is found in Acts 19:37.! Cf. hierosuleo, “to rob a temple,” Rom. 2:22, kjv, “commit sacrilege.”!

For ROBBERY see prize ROBE

1.    stole (στολή, 4749), for which see clothing, No. 8, is translated “robe” in Mark 16:5, RV (kjv, “garment”); “long robes” in Luke 20:46.

2.    chlamus (χλαμύς, 5511), “a cloak,” is translated “robe” in Matt. 27:28, 31. See clothingNote (4).!

3.    himation (ιμάτιον, 2440) is translated “robe” in the kjv of John 19:2, 5 (rv, “garment). See apparel, No. 2, clothing, No. 2, garment.

4. esthes (έσθής, 2066), “apparel,” is translated “robe” in Luke 23:11 (rv, “apparel”). See apparel, No. 1.

ROCK

1.    petra (πέτρα, 4073) denotes “a mass of rock,” as distinct from petros, “a detached stone or boulder,” or a stone that might be thrown or easily moved. For the nature of petra, see Matt. 7:24, 25; 27:51, 60; Mark 15:46; Luke 6:48 (twice), a type of a sure foundation (here the true reading is as in the rv, “because it had been well builded”);

Rev. 6:15, 16 (cf. Isa. 2:19,ff.; Hos. 10:8); Luke 8:6, 13, used illustratively; 1 Cor. 10:4 (twice), figuratively, of Christ; in Rom. 9:33 and 1 Pet. 2:8, metaphorically, of Christ; in Matt. 16:18, metaphorically, of Christ and the testimony concerning Him; here the

distinction between petra, concerning the Lord Himself, and Petros, the apostle, is clear (see above).!

2.    spilas (σπιλάς, 4694), “a rock or reef,” over which the sea dashes, is used in jude 12, “hidden rocks,” RV, metaphorical of men whose conduct is a danger to others.! A late

meaning ascribed to it is that of “spots,” (kjv), but that rendering seems to have been influenced by the parallel passage in 2 Pet. 2:13, where spiloi, “spots,” occurs.

ROCKY

petrodes (πετρώδης, 4075), “rock-like” (petra, “a rock,” eidos, “a form, appearance”), is used of “rock” underlying shallow soil, Matt. 13:5, 20, RV, “the rocky places” (kjv, “stony places”); Mark 4:5, RV, “the rocky ground” (kjv, “stony ground”); v. 16, RV, “rocky places” (kjv, “stony ground”).!

Note: In Acts 27:29, kjv, the phrase tracheis topoi, lit., “rough places,” is translated “rocks” (RV, “rocky ground”).

ROD

A.    Noun.

rhabdos (ράβδος, 4464), “a staff, rod, scepter,” is used (a) of Aaron’s “rod,” Heb. 9:4;

(b) a staff used on a journey, Matt. 10:10, rv, “staff” (kjv, “staves”); so Luke 9:3; Mark 6:8, “staff”; Heb. 11:21, “staff”; (c) a ruler’s staff, a “scepter,” Heb. 1:8 (twice); elsewhere a “rod,” Rev. 2:27; 12:5; 19:15; (d) a “rod” for chastisement (figuratively), 1 Cor. 4:21; (e) a measuring rod, Rev. 11:1. See staff.!

B.    Verb.

rhabdizo (ραβδίζω, 4463), “to beat with a rod,” is used in Acts 16:22, rv, “to beat ... with rods”; 2 Cor. 11:25. The “rods” were those of the Roman lictors or “sergeants” (rhabdouchoi, lit., “rodbearers”); the Roman beating with “rods” is distinct from the Jewish infliction of stripes.! In the Sept., Jud. 6:11; Ruth 2:17.! Cf. Matt. 26:67, RV marg.; John 18:22 (kjv marg., and RV marg.); 19:3, RV marg.; see smite.

ROLL (Noun and Verb)

A. Verbs.

1.    apokulio or apokulizo (άποκυλίω, 617), “to roll away” (apo, “from,” kulio, “to roll”; cf. Eng., “cylinder,” etc.), is used of the sepulchre stone, Matt. 28:2; Mark 16:3 (v.

4 in some mss.; see No. 2); Luke 24:2.! In the Sept., Gen. 29:3, 8, 10.!

2.    anakulio (άνά, 303 and άνά, 2947), “to roll up or back” (ana), is found in the best texts, in Mark 16:4 (see No 1).!

3.    proskulio (προσκυλίω, 4351), “to roll up or to” (pros), is used in Matt. 27:60; Mark 15:46, of the sepulchre stone.!

4.    heilisso, or helisso (είλίσσω, 1507), “to roll,” or “roll up,” is used (a) of the “rolling” up of a mantle, illustratively of the heavens, Heb. 1:12, rv; (b) of the “rolling” up of a scroll, Rev. 6:14, illustratively of the removing of the heaven.!

5.    entulisso (έντυλίσσω, 1794), “to wrap up, roll round or about,” is translated “rolled up” in John 20:7, RV, of the cloth or “napkin” that had been wrapped around the head of the Lord before burial. Both the rv and the kjv, “wrapped together,” might suggest that this cloth had been “rolled” or wrapped up and put in a certain part of the tomb at the Lord’s resurrection, whereas, as with the body wrappings, the head cloth was lying as it had been “rolled” round His head, an evidence, to those who looked into the tomb, of the fact of His resurrection without any disturbance of the wrappings either by friend or foe

or when the change took place. It is followed by en, “in,” and translated “wrapped” in Matt. 27:59, a meaning and construction which Moulton and Milligan illustrate from the papyri; in Luke 23:53 it is followed by the dative of the noun sindon, “linen cloth,” used instrumentally. See wrap.!

B. Noun.

kephalis (κεφαλίς, 2777), lit., “a little head” (a diminutive of kephale, “a head”; Lat.,

capitulum, a diminutive of caput), hence, “a capital of a column,” then, “a roll” (of a book), occurs in Heb. 10:7, RV, “in the roll” (kjv, “in the volume”), lit., “in the heading of the scroll” (from Ps. 40:7).!

ROMAN

rhomaios ('Ρωμαίος, 4514) occurs in John 11:48; Acts 2:10, RV, “from Rome” (kjv, “of Rome”); 16:21, 37, 38; 22:25, 26, 27, 29; 23:27; 25:16; 28:17.! For a note on Roman citizenship see citizen, No. 3.

ROOF

stege (στέγή, 4721), “a covering” (stego, “to cover”), denotes “a roof,” Mark 2:4; said of entering a house, Matt. 8:8; Luke 7:6.!

ROOM

A. Nouns.

1.    topos (τόπος, 5117), “a place,” is translated “room” in Luke 2:7 and 14:22, i.e., “place”; in the kjv in Luke 14:9, 10, rv, “place” (of a couch at a feast); of a position or condition which a person occupies, 1 Cor. 14:16 (rv, “place). See opportunityplace.

2.    protoklisia (πρωτοκλισία, 4411), “the chief reclining place at table,” is rendered “uppermost rooms,” in Matt. 23:6, kjv (rv, “chief place”); in Mark 12:39, “uppermost rooms,” kjv (rv, “chief places”); in Luke 14:7, “chief rooms,” kjv (rv, “chief seats”); in v. 8, kjv, “highest room” (rv, “chief seat”); in 20:46, kjv, “highest seats” (rv, “chief seats”). See chief, B, No. 7, place, No. 5.!

3.    anagaion or anogeon (άνώγεον, 508), “an upper room” (ana, “above,” ge, “ground”), occurs in Mark 14:15; Luke 22:12, “a chamber,” often over a porch, or connected with the roof, where meals were taken and privacy obtained.!

4.    huperoon (ύπερωον, 5253), the neuter of the adjective huperoos, “upper” (from

huper, “above”), used as a noun, denoted in classical Greek “an upper story” or “room” where the women resided; in the Sept. and the NT, “an upper chamber, a roof-chamber,” built on the flat “roof” of the house, Acts 1:13, rv, “upper chamber” (kjv “upper room”); see chamber, No. 2.

B. Verb.

choreo (χωρέω, 5562), “to make room,” is translated “there was ... room” in Mark 2:2. See contain, No. 1.

C. Preposition.

anti (άντί, 473), “in place of, instead of,” is translated “in the room of” in Matt. 2:22.

Notes: (1) In Luke 12:17, kjvpou, “anywhere” or “where,” with a negative, is translated “no room” (rv, “not where”). (2) In Acts 24:27, kjvdiadochos, “a successor,” with lambano, “to receive,” is translated “came into (Felix’) room,” rv, “(Felix) was succeeded by.” Diadochos often meant “a deputy, a temporary successor.”!

root

A.    Noun.

rhiza (ρίζα, 4491) is used (a) in the natural sense, Matt. 3:10; 13:6, 21; Mark 4:6, 17, 11:20; Luke 3:9; 8:13; (b) metaphorically (1) of “cause, origin, source,” said of persons, ancestors, Rom. 11:16, 17, 18 (twice); of things, evils, 1 Tim. 6:10, RV, of the love of money as a “root” of all “kinds of evil” (marg., “evils”, kjv, “evil”); bitterness, Heb. 12:15; (2) of that which springs from a “root,” a shoot, said of offspring, Rom. 15:12; Rev. 5:5; 22:16.!

B.    Verbs.

1.    rhizoo (ριζόω, 4492), “to cause to take root,” is used metaphorically in the passive voice in Eph. 3:17, of being “rooted” in love; Col. 2:7, in Christ, i.e., in the sense of being firmly planted, or established.! In the Sept., Isa. 40:24; Jer. 12:2.!

2.    ekrizoo (έκριζόω, 1610), “to root out or up” (ek, “out,” and No. 1), is rendered “to root up” in Matt. 13:29; 15:13; see pluck.

ROPE

schoinion (σχοινίον, 4979), a diminutive of schoinos, “a rush,” is used of the small cords of which Christ made a scourge, John 2:15; of the “ropes” of a boat, Acts 27:32.

See cord.!

For ROSE see rise ROUGH

1.    skleros (Σολομών, 4672), “hard,” is translated “rough” in Jas. 3:4, RV, of winds (kjv, fierce). See austerefierce, Note (1).

2.    trachus (τραχύς, 5138), “rough, uneven,” is used of paths, Luke 3:5; of rocky places, Acts 27:29. See rocky.!

ROUND, ROUND ABOUT

1.    kuklothen (κυκλόθεν, 2943), from kuklos, “a circle, ring” (Eng., “cycle,” etc.), occurs in Rev. 4:3, 4; in v. 8, RV, “round about,” with reference to the eyes.!

2.    pantothen (παντόθεν, 3840), “on all sides” (frompas, “all”), is translated “round about” in Heb. 9:4. See everywhere, No. 3.

3.    perix (πέριξ, 4038), from the preposition peri, “around,” occurs in Acts 5:16, “round about” (of cities).!

4.    kuklo (κύκλω, 2945), the dative case of the noun kuklos, “a ring,” is used as an adverb, and translated “round about” in Mark 3:34, kjv (rv, “round”); 6:6, 36; Luke 9:12; Rom. 15:19; Rev. 4:6; 7:11.!

Note: For combinations with other words see, e.g., come, No. 38, country, A, No.

6, A, No. 4, dwell, No. 5, go, No. 9, hedgelook, A, No. 3, regionshinestand, B, No. 5.

ROUSE

exupnos (εξυπνος, 1853), “roused out of sleep” (ek, “out of,” hupnos, “sleep”), occurs in Acts 16:27.! Cf. exupnizo, awake, No. 4.

ROW (Verb)

elauno (έλαύνώ, 1643), “to drive,” is used of “rowing” or sailing a boat, Mark 6:48; John 6:19. See drive.

ROYAL

1.    basileios (βασίλειος, 934), from basileus, “a king,” is used in 1 Pet. 2:9 of the priesthood consisting of all believers.! Cf. Luke 7:25, for which see court, No. 3. In the Sept., Ex. 19:6; 23:22; Deut. 3:10.!

2.    basilikos (βασιλικός, 937), “belonging to a king,” is translated “royal” in Acts 12:21; Jas. 2:8. See king B, No. 2, nobleman.

RUB

psocho (ψώχώ, 5597), “to rub, to rub to pieces,” is used in Luke 6:1.!

RUDDER

pedalion (πήδάλιον, 4079), “a rudder” (akin to pedos, “the blade of an oar”), occurs in Jas. 3:4, RV, “rudder” (kjv, “helm”), and Acts 27:40, plural, RV,“(the bands of) the rudders,” kjv, “the rudder (bands).”!

The pedalia were actually steering paddles, two of which were used as “rudders” in ancient ships.

RUDE

idiotes (*διώτής, 2399), for which see ignorant, No. 4, is translated “rude” in 2 Cor. 11:6.

RUDIMENTS

stoicheion (στοιχεϊον, 4747), “one of a row or series,” is translated “rudiments” in the rv of Gal. 4:3, 9; Heb. 5:12, and the kjv and rv of Col. 2:8, 20. See elements.

RUE

peganon (π)γανον, 4076), a shrubby plant with yellow flowers and a heavy smell, cultivated for medicinal purposes, is mentioned in Luke 11:42.!

RUIN

1. rhegma (ρήγμα, 4485), akin to rhegnumi, “to break,” denotes “a cleavage, fracture” (so in the Sept., e.g., 1 Kings 11:30, 31); by metonymy, that which is broken, “a ruin,” Luke 6:49.!

2. katestrammena (καταστρέφω, 269028), the neuter plural, perfect participle,

passive, of katastrepho, “to overturn,” is translated “ruins” in Acts 15:16; cf. dig, No. 3. See overthrow.

RULE (Noun and Verb)

A.    Nouns.

1.    arche (άρχή, 746), “a beginning,” etc., denotes “rule,” Luke 20:20, rv, “rule” (kjv, “power”); 1 Cor. 15:24; Eph. 1:21, RV, “rule” (kjv, “principality”). See beginning, B.

2.    kanon (κανών, 2583) is translated “rule” in the kjv of 2 Cor. 10:13, 15; in Gal. 6:16, kjv and rv; in Phil. 3:16, kjv (rv, in italics): see province, No. 2.

B.    Verbs.

1.    archo (αρχομαι, 756), (akin to A, No. 1), in the active voice denotes “to rule,” Mark 10:42 and Rom. 15:12, rv, “to rule” (kjv, “to reign”). See begin, A, No. 1.

2.    oikodespoteo (οίκοδεσποτέω, 3616), from oikos, “a house,” and despotes, “a master,” signifies “to rule the household”; so the RV in 1 Tim. 5:14 (kjv, “guide the house”). See guide, B, Note (1).! Cf. oikodespotes, “a householder.”

3.    proistemi (προΐστημι, 4291), lit., “to stand before,” hence, “to lead, attend to” (indicating care and diligence), is translated “to rule” (middle voice), with reference to a local church, in Rom. 12:8; perfect active in 1 Tim. 5:17; with reference to a family, 1 Tim. 3:4 and 12 (middle voice); v. 5 (2nd aorist, active). See maintain.

4.    hegeomai (ήγέομαι, 2233), “to lead,” is translated “to rule” in Heb. 13:7, 17, 24 (kjv marg., in the first two, “are the guides” and “guide.”

5.    poimaino (ποιμαίνω, 4165), “to act as a shepherd, tend flocks,” is translated “to rule” in Rev. 2:27; 12:5; 19:15, all indicating that the governing power exercised by the Shepherd is to be of a firm character; in Matt. 2:6, kjv, “shall rule” (RV, “shall be shepherd of”). See feed.

6.    brabeuo (βραβεύω, 1018), properly, “to act as an umpire” (brabeus), hence, generally, “to arbitrate, decide,” Col. 3:15, “rule” (RV, marg., “arbitrate”), representing “the peace of Christ” (rv) as deciding all matters in the hearts of believers; some regard

the meaning as that of simply directing, controlling, “ruling.”! Cf. katabrabeuo; see rob. RULER

1.    archon (αρχων, 758), “a ruler, chief, prince,” is translated “rulers,” e.g., in 1 Cor. 2:6, 8, rv (kjv, “princes”); “ruler,” Rev. 1:5 (kjv, prince). See magistrateprince, No.

2.

2.    arche (άρχή, 746), “a rule, sovereignty,” is rendered “rulers” in Luke 12:11, RV (kjv, “magistrates”). See beginning.

3.    kosmokrator (κοσμοκράτωρ, 2888) denotes “a ruler of this world” (contrast

pantokrator, “almighty”). In Greek literature, in Orphic hymns, etc., and in rabbinic writings, it signifies a “ruler” of the whole world, a world lord. In the NT it is used in Eph. 6:12, “the world rulers (of this darkness),” RVkjv, “the rulers (of the darkness) of this world.” The context (“not against flesh and blood”) shows that not earthly potentates are indicated, but spirit powers, who, under the permissive will of God, and in consequence of human sin, exercise satanic and therefore antagonistic authority over the world in its present condition of spiritual darkness and alienation from God. The suggested rendering “the rulers of this dark world” is ambiguous and not phraseologically requisite. Cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4.!

4.    politarches (πολιτάρχης, 4173), “a ruler of a city” (polis, “a city,” archo, “to rule”), “a politarch,” is used in Acts 17:6, 8, of the magistrates in Thessalonica, before whom the Jews, with a mob of market idlers, dragged Jason and other converts, under the charge of showing hospitality to Paul and Silas, and of treasonable designs against the emperor. Thessalonica was a “free” city and the citizens could choose their own politarchs. The accuracy of Luke has been vindicated by the use of the term, for while

classical authors use the terms poliarchos and politarchos of similar “rulers,” the form used by Luke is supported by inscriptions discovered at Thessalonica, one of which mentions Sosipater, Secundus, and Gaius among the politarchs, names occurring as those of Paul’s companions. Prof. Burton of Chicago, in a paper on “The Politarchs,” has recorded 17 inscriptions which attest their existence, thirteen of which belong to Macedonia and five presumably to Thessalonica itself, illustrating the influence of Rome in the municipal organization of the place.!

5.    architriklinos (άρχιτρίκλινος, 755) denotes “the superintendent of a banquet,”

whose duty lay in arranging the tables and food (arche, “ruler,” triklinos, lit., “a room with three couches”), John 2:8, 9.!

Notes: (1) In Mark 13:9 and Luke 21:12, kjvhegemon, “a leader, a governor of a province,” is translated “ruler” (rv, “governor”). See governorprince, No. 3. (2) For ruler of the synagogue, see synagogue. (3) In Matt. 24:45, kjvkathistemi, “to appoint,” is translated “hath made ruler” (rv, “hath set”); so in v. 47; 25:21, 23; Luke 12:42, 44. RUMOR

1.    akoe (άκοή, 189), “a hearing,” is translated “rumor” in Matt. 24:6; Mark 13:7. See HEARING, B, No. 1.

2.    echos (ήχος, 2279), “a noise, sound,” is translated “rumor” in Luke 4:37, RV (kjv, “fame”). See roarsound.

Note: In Luke 7:17, kjvlogos, “a word,” is translated “rumor” (rv, “report”).

run, ran

1. trecho (τρέχω, 5143), “to run,” is used (a) literally, e.g., Matt. 27:48 (dramon, an aorist participle, from an obsolete verb dramo, but supplying certain forms absent from trecho, lit., “having run, running,” expressive of the decisiveness of the act); the same

form in the indicative mood is used, e.g., in Matt. 28:8; in the Gospels the literal meaning alone is used; elsewhere in 1 Cor. 9:24 (twice in 1st part); Rev. 9:9, kjv, “running” (rv, “rushing”); (b) metaphorically, from the illustration of “runners” in a race, of either swiftness or effort to attain an end, Rom. 9:16, indicating that salvation is not due to human effort, but to God’s sovereign right to exercise mercy; 1 Cor. 9:24 (2nd part), and v. 26, of persevering activity in the Christian course with a view to obtaining the reward; so Heb. 12:1; in Gal. 2:2 (1st part), RV, “(lest) I should be running,” continuous present tense referring to the activity of the special service of his mission to Jerusalem; (2nd part), “had run,” aorist tense, expressive of the continuous past, referring to the activity of his antagonism to the Judaizing teachers at Antioch, and his consent to submit the case to the judgment of the church in Jerusalem; in 5:7 of the erstwhile faithful course doctrinally of the Galatian believers; in Phil. 2:16, of the apostle’s manner of life among the Philippian believers; in 2 Thess. 3:1, of the free and rapid progress of “the word of the Lord.”

2.    prostrecho (προστρέχω, 4370), “to run to” (pros, “to,” and No. 1), is used in Mark 9:15; 10:17; Acts 8:30.!

3.    peritrecho (περιτρέχω, 4063), “to run about” (pen “around,” and No. 1), is used in Mark 6:55, RV, “ran round about” (kjv, “ran through).!

4.    suntrecho (συντρέχω, 4936), “to run together with” (sun, “with”), is used (a) literally, Mark 6:33; Acts 3:11; (b) metaphorically, 1 Pet. 4:4, of “running” a course of evil with others.! In the Sept., Ps. 50:18.!

5.    protrecho (προτρέχω, 4390), “to run before,” Luke 19:4: see outrun.

6.    eistrecho (ειστρέχω, 1532), “to run in” (eis, “in”), occurs in Acts 12:14.!

7.    hupotrecho (ύποτρέχω, 5295), “to run under” (hupo, “under”), is used nautically in Acts 27:16.!

8. episuntrecho (έπισυντρέχω, 1998), “to run together again” (epi, “upon, or again,” and No. 4), occurs in Mark 9:25.!

9.    ekchunno or ekchuno (έκχέω, 1632), “to shed,” is translated “ran riotously” in Jude 11, rv (kjv, “ran greedily”). See riotously, Note. See shedspill.

10.    huperekchunno (ύπερεκχύνω, 5240), a late form of huperekcheo, “to overflow,” is rendered “running over” in Luke 6:38.!

11.    epikello or epokello (ζήλωτης, 2207), “to drive upon,” is used in Acts 27:41 of “running” a ship ashore.!

Notes: (1) Hormao, “to set in motion, urge on,” but intransitively, “to hasten on, rush,” is always translated “to rush” in the RVkjv, “ran violently,” Matt. 8:32; Mark 5:13; Luke 8:33; “ran,” Acts 7:57; “rushed”, 19:29. See rush.!

(2) In Acts 21:30, sundrome, “a running together,” with ginomai, “to become, take place,” is translated “ran together,” lit. “a running together took place.” (3) In Matt. 9:17, kjvekcheo, “to pour out,” used in the passive voice (rv, “is spilled”), is translated “runneth out.” (4) In Acts 14:14, rvekpedao, “to spring forth,” is translated “sprang

forth” (this verb is found in the papyri); the kjv, “ran in” translates the mss. which have eispedao, “to spring in.” (5) Katatrecho, “to run down” occurs in Acts 21:32.!

RUSH, RUSHING

1.    hormao (ορμάω, 3729), for which see run, Note (1), with refs., is akin to horme (see assault) and hormema, “a rushing” (see violence).

2.    phero (φέρω, 5342), “to bear,” is used in the present participle, passive voice, in Acts 2:2, and translated “rushing,” RV, “the rushing (of a mighty wind),” kjv “a rushing (mighty wind)” lit “a violent wind borne (along).”

3.    trecho (τρέχω, 5143), “to run,” is translated “rushing (to war)” in Rev. 9:9, RVkjv, “running (to battle).”

RUST (Noun and Verb)

A. Nouns.

1.    brosis (βρωσις, 1035), “an eating” (akin to bibrosko, “to eat”), is used metaphorically to denote “rust” in Matt. 6:19, 20. See eat, B, No. 1, foodmeat,

MORSEL.

2.    ios (*ός, 2447), “poison,” denotes “rust” in Jas. 5:3. See poison.

B. Verb.

katioo (κατιόω, 2728), an intensive form of ioo, “to poison” (akin to A, No. 2),

strengthened by kata, “down,” “to rust over,” and in the passive voice, “to become rusted

over,” occurs in Jas. 5:3, rv, “are rusted” (kjv, “are cankered”).! Cf. gangraina, “a gangrene,” 2 Tim. 2:17, RV.!

 

S

sabachthani

sabachthanei (σαβαχθανί, 4518), an Aramaic word signifying “Thou hast forsaken Me,” is recorded as part of the utterance of Christ on the cross, Matt. 27:46; Mark 15:34, a quotation from Ps. 22:1. Recently proposed renderings which differ from those of the kjv and rv have not been sufficiently established to require acceptance.

sabaoth

sabaoth (σαβαώθ, 4519) is the transliteration of a Hebrew word which denotes “hosts” or “armies,” Rom. 9:29; Jas. 5:4.! While the word “hosts” probably had special reference to angels, the title “the LORD of hosts” became used to designate Him as the one who is supreme over all the innumerable hosts of spiritual agencies, or of what are described as “the armies of heaven.” Eventually it was used as equivalent to “the LORD

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

all-sovereign.” In the prophetical books of the OT the Sept. sometimes has Kurios Sabaoth as the equivalent of “the LORD of hosts,” sometimes Kurios Pantokrator, in Job, it uses Pantokrator to render the Hebrew divine title Shadday (see almighty). SABBATH

1. sabbaton (σάββατον, 4521) or sabbata: the latter, the plural form, was transliterated from the Aramaic word, which was mistaken for a plural; hence the singular, sabbaton, was formed from it. The root means “to cease, desist” (Heb.,

shabath; cf. Arab., sabata, “to intercept, interrupt”); the doubled b has an intensive force, implying a complete cessation or a making to cease, probably the former. The idea is not that of relaxation or refreshment, but cessation from activity.

The observation of the seventh day of the week, enjoined upon Israel, was a sign between God and His earthly people, based upon the fact that after the six days of creative operations He rested, Exod. 31:16, 17, with 20:8-11. The OT regulations were developed and systematized to such an extent that they became a burden upon the people (who otherwise rejoiced in the rest provided) and a byword for absurd extravagance. Two

treatises of the Mishna (the Shabbath and Erubin) are entirely occupied with regulations for the observance; so with the discussions in the Gemara, on rabbinical opinions. The effect upon current opinion explains the antagonism roused by the Lord’s cures wrought on the “Sabbath,” e.g., Matt. 12:9-13; John 5:5-16, and explains the fact that on a “Sabbath” the sick were brought to be healed after sunset, e.g., Mark 1:32. According to rabbinical ideas, the disciples, by plucking ears of corn (Matt. 12:1; Mark 2:23), and rubbing them (Luke 6:1), broke the “sabbath” in two respects; for to pluck was to reap, and to rub was to thresh. The Lord’s attitude towards the “sabbath” was by way of freeing it from these vexatious traditional accretions by which it was made an end in itself, instead of a means to an end (Mark 2:27).

In the Epistles the only direct mentions are in Col. 2:16, “a sabbath day,” RV (which rightly has the singular, see 1st parag., above), where it is listed among things that were “a shadow of the things to come” (i.e., of the age introduced at Pentecost), and in Heb.

4:4-11, where the perpetual sabbatismos is appointed for believers (see rest); inferential references are in Rom. 14:5 and Gal. 4:9-11. For the first three centuries of the Christian era the first day of the week was never confounded with the “sabbath”; the confusion of the Jewish and Christian institutions was due to declension from apostolic teaching.

Notes: (1) In Matt. 12:1 and 11, where the plural is used, the kjv (as the RV) rightly has the singular, “the sabbath day”; in v. 5 the kjv has the plural (see above). Where the singular is used the RV omits the word “day,” v. 2; 24:20; Mark 6:2; Luke 6:1 (“on a sabbath”); 14:3; John 9:14 (“it was the sabbath on the day when ...”). As to the use or omission of the article the omission does not always require the rendering “a sabbath”; it is absent, e.g., in Matt. 12:2. (2) In Acts 16:13, “on the sabbath day,” is, lit., “on the day of the sabbath” (plural). (3) For Matt. 28:1, see late. (4) For “the first day of the week” see one, A, (5).

2. prosabbaton (προσάββατον, 4315) signifies “the day before the sabbath” (pro,

“before,” and No. 1), Mark 15:42; some mss. haveprin, “before,” with sabbaton separately).!

SACKCLOTH

sakkos (σάκκος, 4526), “a warm material woven from goat’s or camel’s hair,” and

hence of a dark color, Rev. 6:12; Jerome renders it saccus cilicinus (being made from the

hair of the black goat of Cilicia; the Romans called it cilicium); cf. Isa. 50:3; it was also used for saddlecloths, Josh. 9:4; also for making sacks, e.g., Gen. 42:25, and for garments worn as expressing mourning or penitence, Matt. 11:21; Luke 10:13, or for purposes of prophetic testimony, Rev. 11:3.!

SACRED

hieros (ιερός, 2413) denotes “consecrated to God,” e.g., the Scriptures, 2 Tim. 3:15, RV, “sacred” (kjv “holy”); it is used as a noun in the neuter plural in 1 Cor. 9:13, RV, “sacred things” (kjv, “holy things”).! The neuter singular, hieron, denotes “a temple.”

See temple. For a comparison of this and synonymous terms see holy, B, No. 1 (b) and Note (2).

SACRIFICE (Noun and Verb)

A.    Noun.

thusia (θυσία, 2378) primarily denotes “the act of offering”; then, objectively, “that which is offered” (a) of idolatrous “sacrifice,” Acts 7:41; (b) of animal or other “sacrifices,” as offered under the Law, Matt. 9:13; 12:7; Mark 9:49; 12:33; Luke 2:24; 13:1; Acts 7:42; 1 Cor. 10:18; Heb. 5:1; 7:27 (RV, plural); 8:3; 9:9; 10:1, 5, 8 (RV, plural), 11; 11:4; (c) of Christ, in His “sacrifice” on the cross, Eph. 5:2; Heb. 9:23, where the plural antitypically comprehends the various forms of Levitical “sacrifices” in their typical character; 9:26; 10:12, 26; (d) metaphorically, (1) of the body of the believer, presented to God as a living “sacrifice,” Rom. 12:1; (2) of faith, Phil. 2:17; (3) of material assistance rendered to servants of God, Phil. 4:18; (4) of praise, Heb, 13:15; (5) of doing good to others and communicating with their needs, Heb. 13:16; (6) of spiritual “sacrifices” in general, offered by believers as a holy priesthood, 1 Pet. 2:5.!

B.    Verb.

thuo (θύω, 2380) is used of “sacrificing by slaying a victim,” (a) of the “sacrifice” of Christ, 1 Cor. 5:7, rv, “hath been sacrificed” (kjv, “is sacrificed”); (b) of the Passover “sacrifice,” Mark 14:12, RV, “they sacrificed” (kjv, “they killed”); Luke 22:7, RV,

“(must) be sacrificed,” kjv, “(must) be killed”; (c) of idolatrous “sacrifices,” Acts 14:13, 18; 1 Cor. 10:20 (twice). See kill, No. 3.

Note: For eidolothutos, “sacrificed to idols,” see idols (offered to), No. 1.

For SACRILEGE see robber, No. 2, Rom. 2:22 For SAD see countenance For SADDUCEES see under pharisees SAFE, SAFELY, SAFETY

asphales (άσφαλής, 804), “certain, secure, safe” (from a, negative, and sphallo, “to trip up”), is translated “safe” in Phil. 3:1. See certain, B.

B.    Nouns.

1.    asphaleia (άσφάλεια, 803), “certainty, safety” (akin to A), is translated “safety” in Acts 5:23; 1 Thess. 5:3. See certain, A.

2.    soteria (σωτηρία, 4991), “salvation,” is translated “safety” in Acts 27:34, rv (kjv, “health”). See healthNote.

C.    Adverb.

asphalos (άσφαλως, 806), “safely” (akin to A, and B, No. 1), is so rendered in Mark 14:44 and Acts 16:23. See assurance, C. In the Sept., Gen. 34:25.!

D.    Verbs.

1.    diasozo (διασώζω, 1295), “to bring safely through danger,” and, in the passive

voice, “to come safe through” (dia, “through,” so o, “to save”), is translated “bring safe” in Acts 23:24; “escaped safe” in 27:44. See escapehealsavewhole.

2.    hugiaino (ύγιαίνω, 5198), “to be sound, healthy” (Eng., “hygiene,” etc.), is translated “safe and sound” in Luke 15:27, lit., “being healthy. See healthsoundwhole.

For SAIL (Noun, Acts 27:17, kjvsee gear SAIL (Verb)

1.    pleo (πλέω, 4126), “to sail,” occurs in Luke 8:23; Acts 21:3; 27:2, 6, 24; Rev. 18:17, rv, “saileth” (for the kjv see company, A, No. 7).!

2.    apopleo (άποπλέω, 636), “to sail away” (apo, “from,” and No. 1), occurs in Acts 13:4; 14:26; 20:15; 27:1.!

3.    ekpleo (1602), “to sail from or thence” (ek, “from”), occurs in Acts 15:39; 18:18; 20:6.!

4.    parapleo (παραπλέω, 3896), “to sail by” (para), occurs in Acts 20:16.!

5.    diapleo (διαπλέω, 1277), “to sail across” (dia, “through”), occurs in Acts 27:5.!

6.    hupopleo (ύποπλέω, 5284), “to sail under” (hupo), i.e., “under the lee of,” occurs in Acts 27:4, 7.!

7.    anago (άνάγω, 321), “to lead up,” is used of “putting to sea,” Acts 13:13; 16:11; 18:21; 20:3, 13; 21:1; 27:21; 28:10, 11; see launch.

8.    paralego (παραλέγομαι, 3881), “to lay beside” (para), is used in the middle voice, of “sailing past” in Acts 27:8, RV, “coasting along” (kjv, “passing”); v. 13, RV, “sailed along” (kjv, “sailed”).!

9.    diaperao (διαπεράω, 1276), “to cross over,” is translated “sailing over” in Acts 21:2, kjv (rv, “crossing over”). See pass.

10.    braduploeo (βραδυπλοέω, 1020), “to sail slowly” (bradus, “slow,” plous, “a voyage”), occurs in Acts 27:7.!

For SAILING see voyage

For SAILORS see mariners SAINT(S)

hagios (άγιος, 40), for the meaning and use of which see holy, B, No. 1, is used as a

noun in the singular in Phil. 4:21, where pas, “every,” is used with it. In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of “saintliness.” See especially 2 Thess. 1:10, where “His saints” are also described as “them that believed,” i.e., the whole number of the redeemed. They are called “holy ones” in Jude 14, rv. For the term as applied to the Holy Spirit see holy spirit. See also SANCTIFY.

Notes: (1) In Rev. 15:3 the rv follows those texts which have aionon, “ages,” and

assigns the reading ethnon, “nations,” to the margin; the kjv translates those which have

the inferior reading hagion, “saints,” and puts “nations” and “ages” in the margin. (2) In

Rev. 18:20, the best texts have hagioi and apostoloi, each with the article, each being

preceeded by kai, “and,” rv, “and ye saints, and ye apostles”; the kjv, “and ye holy

apostles” follows those mss. from which the 2nd kai and the article are absent. (3) In

Rev. 22:21, the rv follows those mss. which have hagion, with the article,“(with) the

saints”; the kjv those which simply have panton, “all,” but adds “you” (rv, marg., “with all”).

For SAKE (for the) see f, p. 1

SALT (Noun, Adjective and Verb), SALTNESS

A. Noun.

halas (αλς, 251), a late form of hals (found in some mss. in Mark 9:49), is used (a) literally in Matt. 5:13 (2nd part); Mark 9:50 (1st part, twice); Luke 14:34 (twice); (b) metaphorically, of “believers,” Matt. 5:13 (1st part); of their “character and condition,” Mark 9:50 (2nd part); of “wisdom” exhibited in their speech, Col.4:6.!

Being possessed of purifying, perpetuating and antiseptic qualities, “salt” became emblematic of fidelity and friendship among eastern nations. To eat of a person’s “salt” and so to share his hospitality is still regarded thus among the Arabs. So in Scripture, it is an emblem of the covenant between God and His people, Num. 18:19; 2 Chron. 13:5; so again when the Lord says “Have salt in yourselves, and be at peace one with another” (Mark 9:50). In the Lord’s teaching it is also symbolic of that spiritual health and vigor essential to Christian virtue and counteractive of the corruption that is in the world, e.g., Matt. 5:13, see (b) above. Food is seasoned with “salt” (see B); every meal offering was to contain it, and it was to be offered with all offerings presented by Israelites, as emblematic of the holiness of Christ, and as betokening the reconciliation provided for man by God on the ground of the death of Christ, Lev. 2:13. To refuse God’s provision in

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

Christ and the efficacy of His expiatory sacrifice is to expose oneself to the doom of being “salted with fire,” Mark 9:49.

While “salt” is used to fertilize soil, excess of it on the ground produces sterility (e.g., Deut. 29:23; Judg. 9:45; Jer. 17:6; Zeph. 2:9).

B. Verb.

halizo (άλίζω, 233), akin to A, signifies “to sprinkle” or “to season with salt,” Matt. 5:13; Mark 9:49 (see under A).! Cf. SAVOR, B.

C. Adjectives.

1.    halukos (άλυκός, 252) occurs in Jas. 3:12, “salt (water).”!

2.    analos (αναλος, 358) denotes “saltless” (a, negative, n, euphonic, and A), insipid, Mark 9:50, “have lost its saltness,” lit., “have become (ginomai) saltless (analos)”; cf. moraino in Luke 14:34 (see savor, B).

For SALUTATION and SALUTE see greet SALVATION

A. Nouns.

1.    soteria (σωτήρία, 4991) denotes “deliverance, preservation, salvation.” “Salvation” is used in the NT (a) of material and temporal deliverance from danger and apprehension, (1) national, Luke 1:69, 71; Acts 7:25, RV marg., “salvation” (text, “deliverance”); (2) personal, as from the sea, Acts 27:34; RV, “safety” (kjv, “health”); prison, Phil. 1:19; the flood, Heb. 11:7; (b) of the spiritual and eternal deliverance granted immediately by God to those who accept His conditions of repentance and faith in the Lord Jesus, in whom alone it is to be obtained, Acts 4:12, and upon confession of Him as Lord, Rom. 10:10; for this purpose the gospel is the saving instrument, Rom. 1:16; Eph. 1:13 (see further under save); (c) of the present experience of God’s power to deliver from the bondage of sin, e.g., Phil. 2:12, where the special, though not the entire, reference is to the maintenance of peace and harmony; 1 Pet. 1:9; this present experience on the part of believers is virtually equivalent to sanctification; for this purpose, God is able to make them wise, 2 Tim. 3:15; they are not to neglect it, Heb. 2:3; (d) of the future deliverance of believers at the Parousia of Christ for His saints, a salvation which is the object of their confident hope, e.g., Rom. 13:11; 1 Thess. 5:8, and v. 9, where “salvation” is assured to them, as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age (see 1 Thess. 1:10); 2 Thess. 2:13; Heb. 1:14; 9:28; 1 Pet. 1:5; 2 Pet. 3:15; (e) of the deliverance of the nation of Israel at the second advent of Christ at the time of “the epiphany (or shining forth) of His Parousia” (2 Thess. 2:8);

Luke 1:71; Rev. 12:10; (f) inclusively, to sum up all the blessings bestowed by God on men in Christ through the Holy Spirit, e.g., 2 Cor. 6:2; Heb. 5:9; 1 Pet. 1:9, 10; Jude 3;

(g) occasionally, as standing virtually for the Savior, e.g., Luke 19:9; cf. John 4:22 (see savior); (h) in ascriptions of praise to God, Rev. 7:10, and as that which it is His prerogative to bestow, 19:1 (rv).

2.    soterion (σωτηριον, 4992), the neuter of the adjective (see B), is used as a noun in Luke 2:30; 3:6, in each of which it virtually stands for the Savior, as in No. 1 (g); in Acts 28:28, as in No. 1 (b); in Eph. 6:17, where the hope of “salvation” [see No. 1 (d)] is metaphorically described as “a helmet.”!

B. Adjective.

soterios (σώτ)ριον, 499229), “saving, bringing salvation,” describes the grace of God, in Titus 2:11.!

SAME

1.    autos (αύτός, 846) denotes “the same” when preceded by the article, and either with a noun following, e.g., Mark 14:39; Phil. 1:30; 1 Cor. 12:4, or without, e.g., Matt. 5:46, 47; Rom. 2:1; Phil. 2:2; 3:1; Heb. 1:12; 13:8. It is thus to be distinguished from uses as a personal and a reflexive pronoun.

2.    houtos (ουτος, 3778), “this” (person or thing), or “he” (and the feminine and neuter forms), is sometimes translated “the same,” e.g., John 3:2, 26; 7:18; Jas. 3:2; sometimes the rv translates it by “this” or “these,” e.g., John 12:21, “these” (kjv, “the same”); 2 Cor. 8:6, “this” (kjv, “the same”).

SANCTIFICATION, SANCTIFY

A.    Noun.

hagiasmos (αγιασμός, 38), “sanctification,” is used of (a) separation to God, 1 Cor. 1:30; 2 Thess. 2:13; 1 Pet. 1:2; (b) the course of life befitting those so separated, 1 Thess. 4:3, 4, 7; Rom. 6:19, 22; 1 Tim. 2:15; Heb. 12:14.! “Sanctification is that relationship with God into which men enter by faith in Christ, Acts 26:18; 1 Cor. 6:11, and to which their sole title is the death of Christ, Eph. 5:25, 26; Col. 1:22; Heb. 10:10, 29; 13:12.

“Sanctification is also used in NT of the separation of the believer from evil things and ways. This sanctification is God’s will for the believer, 1 Thess. 4:3, and His purpose in calling him by the gospel, v. 7; it must be learned from God, v. 4, as He teaches it by His Word, John 17:17, 19, cf. Ps. 17:4; 119:9, and it must be pursued by the believer,

earnestly and undeviatingly, 1 Tim. 2:15; Heb. 12:14. For the holy character, hagiosune,

1 Thess. 3:13, is not vicarious, i.e., it cannot be transferred or imputed, it is an individual possession, built up, little by little, as the result of obedience to the Word of God, and of following the example of Christ, Matt. 11:29; John 13:15; Eph. 4:20; Phil. 2:5, in the power of the Holy Spirit, Rom. 8:13; Eph. 3:16.

“The Holy Spirit is the Agent in sanctification, Rom. 15:16; 2 Thess. 2:13; 1 Pet. 1:2; cf. 1 Cor. 6:11.. The sanctification of the Spirit is associated with the choice, or election, of God; it is a Divine act preceding the acceptance of the Gospel by the individual.”*

For synonymous words see holiness.

B.    Verb.

hagiazo (αγιάζώ, 37), “to sanctify,” “is used of (a) the gold adorning the Temple and of the gift laid on the altar, Matt. 23:17, 19; (b) food, 1 Tim. 4:5; (c) the unbelieving spouse of a believer, 1 Cor. 7:14; (d) the ceremonial cleansing of the Israelites, Heb.

9:13; (e) the Father’s Name, Luke 11:2; (f) the consecration of the Son by the Father,

John 10:36; (g) the Lord Jesus devoting Himself to the redemption of His people, John 17:19; (h) the setting apart of the believer for God, Acts 20:32; cf. Rom. 15:16; (i) the effect on the believer of the Death of Christ, Heb. 10:10, said of God, and 2:11; 13:12, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior —  by the Father through the Word, John 17:17, 19; (k) the believer who turns away from such things as dishonor God and His gospel, 2 Tim. 2:21; (l) the acknowledgment of the Lordship of Christ, 1 Pet. 3:15.

“Since every believer is sanctified in Christ Jesus, 1 Cor. 1:2, cf. Heb. 10:10, a

common NT designation of all believers is ‘saints,’ hagioi, i.e., ‘sanctified’ or ‘holy ones.’ Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, Col. 3:12; Heb. 3:1.”f SANCTUARY

hagion (άγιον, 39), the neuter of the adjective hagios, “holy,” is used of those structures which are set apart to God, (a) of “the tabernacle” in the wilderness, Heb. 9:1, rv, “its sanctuary, a sanctuary of this world” (kjv, “a worldly sanctuary”); in v. 2 the outer part is called “the Holy place,” rv (kjv, “the sanctuary”); here the neuter plural hagia is used, as in v. 3.

Speaking of the absence of the article, Westcott says “The anarthrous form Agia (literally Holies) in this sense appears to be unique, as also agia agiwa below, if indeed the reading is correct. Perhaps it is chosen to fix attention on the character of the sanctuary as in other cases. The plural suggests the idea of the sanctuary with all its parts:

cf. Moulton-Winer, p. 220.” In their margin, Westcott and Hort prefix the article ta to

hagia in vv. 2 and 3. In v. 3 the inner part is called “the Holy of holies,” rv (kjv, “the holiest of all”); in v. 8, “the holy place” (kjv, “the holiest of all”), lit., “(the way) of the holiest”; in v. 24 “a holy place,” RV (kjv, “the holy places”), neuter plural; so in v. 25, “the holy place” (kjv and rv), and in 13:11, rv, “the holy place” (kjv, “the sanctuary”);

in all these there is no separate word topos, “place,” as of the Temple in Matt. 24:15; (b) of “Heaven itself,” i.e., the immediate presence of God and His throne, Heb. 8:2, “the sanctuary” (rv, marg., “holy things”); the neut. plur. with the article points to the text as being right, in view of 9:24, 25 and 13:11 (see above), exegetically designated “the true tabernacle”; neut. plur. in 9:12, “the holy place”; so 10:19, rv (kjv, “the holiest”; there are no separate compartments in the antitypical and heavenly sanctuary), into which believers have “boldness to enter” by faith.!

2. naos (ναός, 3485) is used of the inner part of the Temple in Jerusalem, in Matt. 23:35, rv, “sanctuary.” See temple.

SAND

ammos (αμμος, 285), “sand” or “sandy ground,” describes (a) an insecure foundation, Matt. 7:26; (b) numberlessness, vastness, Rom. 9:27; Heb. 11:12; Rev. 20:8; (c) symbolically in Rev. 13:1, RV, the position taken up by the Dragon (not, as in the kjv, by

John), in view of the rising of the Beast out of the sea (emblematic of the restless condition of nations; see sea).!

SANDAL

sandalion (σανδάλιον, 4547), a diminutive of sandalon, probably a Persian word, Mark 6:9; Acts 12:8. The “sandal” usually had a wooden sole bound on by straps round the instep and ankle.

SAPPHIRE

sappheiros (σάπφειρος, 4552) is mentioned in Rev. 21:19 (rv, marg., “lapis lazuli”) as the second of the foundations of the wall of the heavenly Jerusalem (cf. Isa. 54:11).! It was one of the stones in the high priest’s breastplate, Exod. 28:18; 39:11; as an intimation of its value see Job 28:16; Ezek. 28:13. See also Exod. 24:10; Ezek. 1:26; 10:1. The “sapphire” has various shades of blue and ranks next in hardness to the diamond. SARDIUS, SARDINE (kjv)

sardion or sardinos (σάρδινος, 4555) denotes “the sardian stone.” Sardius is the word in the best texts in Rev. 4:3 (RV, “a sardius”), where it formed part of the symbolic appearance of the Lord on His throne, setting forth His glory and majesty in view of the judgment to follow. There are two special varieties, one a yellowish brown, the other a transparent red (like a cornelian). The beauty of the stone, its transparent brilliance, the high polish of which it is susceptible, made it a favorite among the ancients. It forms the sixth foundation of the wall of the heavenly Jerusalem, Rev. 21:20.!

SARDONYX

sardonux (σαρδόνυξ, 4557), a name which indicates the formation of the gem, a layer of sard, and a layer of onyx, marked by the red of the sard and the white of the onyx. It was used among the Romans both for cameos and for signets. It forms the fifth foundation of the wall of the heavenly Jerusalem, Rev. 21:20.!

SATAN

satanas (Σατανας, 4567), a Greek form derived from the Aramaic (Heb., Satan), “an adversary,” is used (a) of an angel of Jehovah in Num. 22:22 (the first occurrence of the Word in the OT); (b) of men, e.g., 1 Sam. 29:4; Ps. 38:20; 71:13; four in Ps. 109; (c) of “Satan,” the Devil, some seventeen or eighteen times in the OT; in Zech. 3:1, where the name receives its interpretation, “to be (his) adversary,” RV (see marg.; kjv, “to resist him”).

In the NT the word is always used of “Satan,” the adversary (a) of God and Christ, e.g., Matt. 4:10; 12:26; Mark 1:13; 3:23, 26; 4:15; Luke 4:8 (in some mss.); 11:18; 22:3; John 13:27; (b) of His people, e.g., Luke 22:31; Acts 5:3; Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 1 Tim. 1:20; 5:15; Rev. 2:9, 13 (twice), 24; 3:9; (c) of mankind, Luke 13:16; Acts 26:18; 2 Thess. 2:9; Rev. 12:9; 20:7.

His doom, sealed at the Cross, is foretold in its stages in Luke 10:18; Rev. 20:2, 10. Believers are assured of victory over him, Rom. 16:20.

The appellation was given by the Lord to Peter, as a “Satan-like” man, on the occasion when he endeavored to dissuade Him from death, Matt. 16:23; Mark 8:33.!

“Satan” is not simply the personification of evil influences in the heart, for he tempted Christ, in whose heart no evil thought could ever have arisen (John 14:30; 2 Cor. 5:21; Heb. 4:15); moreover his personality is asserted in both the OT and the NT, and especially in the latter, whereas if the OT language was intended to be figurative, the NT would have made this evident. See devil.

satisfy

1.    chortazo (χορτάζω, 5526), “to fill or satisfy with food,” is translated “satisfy” in Mark 8:4, kjv (rv, “to fill”). See fill, No. 8.

2.    empiplemi or empletho (έμπίπλημι, 1705), “to fill up, fill full, satisfy” (en, “in,”

pimplemi orpletho, “to fill”), is used metaphorically in Rom. 15:24, of taking one’s fill of the company of others, rv, “I shall have been satisfied” (kjv, “I be ... filled”). See FILL, No. 6.

For SATISFYING, Col. 2:23, kjvsee indulgence For SAVE (Preposition) see f, p. 1 SAVE, SAVING

A.    Verbs.

1.    sozo (σώζω, 4982), “to save,” is used (as with the noun soteria, “salvation”) (a) of material and temporal deliverance from danger, suffering, etc., e.g., Matt. 8:25; Mark 13:20; Luke 23:35; John 12:27; 1 Tim. 2:15; 2 Tim. 4:18 (kjv, “preserve”); Jude 5; from sickness, Matt. 9:22, “made ... whole” (RV, marg., “saved”); so Mark 5:34; Luke 8:48; Jas. 5:15; (b) of the spiritual and eternal salvation granted immediately by God to those who believe on the Lord Jesus Christ, e.g., Acts 2:47, rv “(those that) were being saved”; 16:31; Rom. 8:24, RV, “were we saved”; Eph. 2:5, 8; 1 Tim. 2:4; 2 Tim. 1:9; Titus 3:5; of human agency in this, Rom. 11:14; 1 Cor. 7:16; 9:22; (c) of the present experiences of God’s power to deliver from the bondage of sin, e.g., Matt. 1:21; Rom. 5:10; 1 Cor. 15:2; Heb. 7:25; Jas. 1:21; 1 Pet. 3:21; of human agency in this, 1 Tim. 4:16; (d) of the future deliverance of believers at the second coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom, e.g., Rom. 5:9; (e) of the deliverance of the nation of Israel at the second advent of Christ, e.g., Rom. 11:26; (f) inclusively for all the blessings bestowed by God on men in Christ, e.g., Luke 19:10; John 10:9; 1 Cor. 10:33; 1 Tim. 1:15; (g) of those who endure to the end of the time of the Great Tribulation, Matt. 10:22; Mark 13:13; (h) of the individual believer, who, though losing his reward at the judgment seat of Christ hereafter, will not lose his salvation, 1 Cor. 3:15; 5:5; (i) of the deliverance of the nations at the Millennium, Rev. 21:24 (in some mss.). See salvation.

2.    diasozo (διασώζω, 1295), “to bring safely through” (dia, “through,” and No. 1), is used (a) of the healing of the sick by the Lord, Matt. 14:36, rv, “were made whole” (kjv adds “perfectly”); Luke 7:3; (b) of bringing “safe” to a destination, Acts 23:24; (c) of keeping a person “safe,” 27:43; (d) of escaping through the perils of shipwreck, 27:44; 28:1, 4, passive voice; (e) through the Flood, 1 Pet. 3:20. See escape, whole.! Note: In

2 Pet. 2:5, kjv, phulasso, “to guard, keep, preserve,” is translated “saved” (rv,

“preserved”). In Luke 17:33 some mss. have sozo (kjv, “save”), for the rv: see gain, B, No. 3. For “save alive,” Luke 17:33, rv, see live, No. 6.

B.    Noun.

peripoiesis (περιποίήσις, 4047), (a) “preservation,” (b) “acquiring or gaining something,” is used in this latter sense in Heb. 10:39, translated “saving” (rv marg., “gaining”); the reference here is to salvation in its completeness. See obtainpossession.

Note: In Heb. 11:7 soteria is rendered saving. See salvation.

SAVING (Preposition)

parektos (παρεκτός, 3924), used as a preposition, denotes “saving,” Matt. 5:32 (in some mss., 19:9). See except.!

Note: In Luke 4:27 and Rev. 2:17, kjvei me (lit., “if not”), is translated “saving”

(RV, “but only” and “but”).

SAVIOR

soter (σωτηρ, 4990), “a savior, deliverer, preserver,” is used (a) of God, Luke 1:47; 1 Tim. 1:1; 2:3; 4:10 (in the sense of “preserver,” since He gives “to all life and breath and all things”); Titus 1:3; 2:10; 3:4; Jude 25; (b) of Christ, Luke 2:11; John 4:42; Acts 5:31; 13:23 (of Israel); Eph. 5:23 (the sustainer and preserver of the church, His “body”); Phil. 3:20 (at His return to receive the Church to Himself); 2 Tim. 1:10 (with reference to His incarnation, “the days of His flesh”); Titus 1:4 (a title shared, in the context, with God the Father); 2:13, RV, “our great God and Savior Jesus Christ,” the pronoun “our,” at the beginning of the whole clause, includes all the titles; Titus 3:6; 2 Pet. 1:1, “our God and Savior Jesus Christ; RV, where the pronoun “our,” coming immediately in connection with “God,” involves the inclusion of both titles as referring to Christ, just as in the parallel in v. 11, “our Lord and Savior Jesus Christ” (kjv and rv); these passages are therefore a testimony to His deity; 2 Pet. 2:20; 3:2, 18; 1 John 4:14.!

SAVOR (Noun and Verb)

A.    Nouns.

1.    euodia (εύωδία, 2175), “fragrance” (eu, “well,” ozo, “to smell”), is used metaphorically (a) of those who in the testimony of the gospel are to God “a sweet savor of Christ,” 2 Cor. 2:15; (b) of the giving up of His life by Christ for us, an offering and a

sacrifice to God for an odor (osme, see No. 2) of “a sweet smell,” Eph. 5:2, rv [kjv, “a sweet smelling (savor)”]; (c) of material assistance sent to Paul from the church at Philippi “(an odor) of a sweet smell,” Phil. 4:18. In all three instances the fragrance is that which ascends to God through the person, and as a result of the sacrifice, of Christ.!

2.    osme (οσμη, 3744), “a smell, odor” (from ozo, “to smell”; Eng., “ozone”), is translated “odor” in John 12:3; it is used elsewhere in connection with No. 1, in the three passages mentioned, as of an odor accompanying an acceptable sacrifice; in 2 Cor. 2:14, 16 (twice), of the “savor” of the knowledge of Christ through Gospel testimony, in the case of the perishing “a savor from death unto death,” as of that which arises from what is dead (the spiritual condition of the unregenerate); in the case of the saved “a savor from life unto life,” as from that which arises from what is instinct with life (the spiritual condition of the regenerate); in Eph. 5:2, “a (sweetsmelling) savor”; in Phil. 4:18, “an odor (of a sweet smell)”; cf. No. 1. See odor.!

B.    Verb.

moraino (μώραίνώ, 3471), primarily, “to be foolish,” is used of salt that has lost its “savor,” Matt. 5:13; Luke 14:34. See foolish, B, No. 1.

Note: In the kjv of Matt. 16:23 and Mark 8:33,phroneo, “to think, to mind,” is translated “thou savorest” (rv, “thou mindest”).

SAW ASUNDER

prizo orprio (πρίζώ, 4249), “to saw asunder,” occurs in Heb. 11:37. Some have seen here a reference to the tradition of Isaiah’s martyrdom under Manasseh.! In the Sept., Amos 1:3.! Cf. diaprio, “to cut to the heart” Acts 5:33; 7:54.!

SAY

1.    lego (λέγώ, 3004), primarily to pick out, gather,” chiefly denotes “to say, speak, affirm,” whether of actual speech, e.g., Matt. 11:17, or of unspoken thought, e.g., Matt. 3:9, or of a message in writing, e.g., 2 Cor. 8:8. The 2nd aorist form eipon is used to

supply that tense, which is lacking in lego.

Concerning the phrase “he answered and said,” it is a well known peculiarity of Hebrew narrative style that a speech is introduced, not simply by “and he said,” but by

prefixing “and he answered” (apokrinomai, with eipon). In Matt. 14:27, “saying,” and Mark 6:50, “and saith,” emphasis is perhaps laid on the fact that the Lord, hitherto silent as He moved over the lake, then addressed His disciples. That the phrase sometimes occurs where no explicit question has preceded (e.g., Matt. 11:25; 17:4; 28:5; Mark 11:14; 12:35; Luke 13:15; 14:3; John 5:17, 19), illustrates the use of the Hebrew idiom.

Note: A characteristic of lego is that it refers to the purport or sentiment of what is said as well as the connection of the words; this is illustrated in Heb. 8:1, RV, “(in the things which) we are saying,” kjv, “(which) we have spoken.” In comparison with laleo (No. 2), lego refers especially to the substance of what is “said,” laleo, to the words conveying the utterance; see, e.g., John 12:49, “what I should say (lego, in the 2nd aorist subjunctive form eipo), and what I should speak (laleo)”; v. 50, “even as the Father hath said (lego, in the perfect form eireke) unto Me, so I speak” (laleo); cf. 1 Cor. 14:34, “saith (lego) the law”; v. 35, “to speak” (laleo). Sometimes laleo signifies the utterance, as opposed to silence, lego declares what is “said”; e.g., Rom. 3:19, “what things soever the law saith (lego), it speaketh (laleo) to them that are under the law”; see also Mark 6:50; Luke 24:6. In the NT laleo never has the meaning “to chatter.”

2.    laleo (λαλέώ, 2980), “to speak,” is sometimes translated “to say”; in the following where the kjv renders it thus, the rv alters it to the verb “to speak,” e.g., John 8:25 (3rd part), 26; 16:6; 18:20 (2nd part), 21 (1st part); Acts 3:22 (2nd part); 1 Cor. 9:8 (1st part); Heb. 5:5; in the following the RV uses the verb “to say,” John 16:18; Acts 23:18 (2nd part); 26:22 (2nd part); Heb. 11:18. See Note above, and speak, talk, tell, utter.

3.    phemi (φημί, 5346), “to declare, say,” (a) is frequently used in quoting the words of another, e.g., Matt. 13:29; 26:61; (b) is interjected into the recorded words, e.g., Acts 23:35; (c) is used impersonally, 2 Cor. 10:10.

4.    eiro (Fut. of λέγω, 3004), an obsolete verb, has the future tense ereo, used, e.g., in Matt. 7:4; Luke 4:23 (2nd part); 13:25 (last part); Rom. 3:5; 4:1; 6:1; 7:7 (1st part); 8:31; 9:14, 19, 20, 30; 11:19; 1 Cor. 15:35; 2 Cor. 12:6; Jas. 2:18. The perfect is used, e.g., in John 12:50; see No. 1, Note. The 1st aorist passive, “it was said,” is used in Rom. 9:12, 26; Rev. 6:11. See speak, No. 13.

5.    proeipon (προλέγω, 4302) andproereo, “to say before,” used as aorist and future

respectively of prolego (pro, “before,” and No. 1), is used (a) of prophecy, e.g., Rom. 9:29; “to tell before,” Matt. 24:25; Mark 13:23; “were spoken before,” 2 Pet. 3:2; Jude 17; (b) of “saying” before, 2 Cor. 7:3; 13:2, rv (kjv, “to tell before” and “foretell”); Gal. 1:9; 5:21; in 1 Thess. 4:6, “we forewarned,” rv. See foretellforewarntell.

6.    anteipon (άντί, 473 and Aor. of άντί, 3004), “to say against” (anti, “against,” and No. 1), is so rendered in Acts 4:14. See gainsay.

Notes: (1) Phasko, “to affirm, assert,” is translated “saying” in Acts 24:9, kjv (rv, “affirming”), and Rev. 2:2 in some mss. (kjv). See affirm, No. 3. (2) In Acts 2:14, kjvapophthengomai, “to speak forth” (rv), is rendered “said.” (3) The phrase tout! esti (i.e., touto esti), “that is,” is so translated in Matt. 27:46, rv (kjv, “that is to say”); so Acts 1:19; in Heb. 9:11 and 10:20, kjv and RV, “that is to say”; in Mark 7:11 the phrase is ho

esti, lit., “which is”; the phrase ho legetai, lit., “which is said,” John 1:38 and 20:16, is rendered “which is to say.” (4) In Luke 7:40 and Acts 13:15, the imperative mood of eipon and lego, respectively, is rendered “say on.” (5) In Mark 6:22, kjvautes, “herself,” RV, is rendered “the said.” (6) In Heb. 5:11, “we have many things to say” is, lit., “much (polus) is the word (or discourse, logos) for us.”

SAYING

1.    logos (λόγος, 3056), “a word,” as embodying a conception or idea, denotes among its various meanings, “a saying, statement or declaration,” uttered (a) by God; RV, “word” or “words” (kjv, “saying”), e.g., in John 8:55; Rom. 3:4; Rev. 19:9; 22:6, 7, 9, 10; (b) by Christ, e.g., Mark 8:32; 9:10; 10:22; Luke 9:28; John 6:60; 21:23; the RV appropriately substitutes “word” or “words” for kjv, “saying” or “sayings,” especially in John’s gospel e.g. 7:36, 40; 8:51, 52; 10:19; 14:24; 15:20; 18:9, 32; 19:13; (c) by an angel, Luke 1:29; (d) by OT prophets, John 12:38 (RV, “word”) Rom. 13:9 (ditto); 1 Cor. 15:54; (e) by the apostle Paul in the Pastoral Epp., 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8; (f) by other men, Mark 7:29; Acts 7:29; John 4:37 (in general). See account, and especially

WORD.

2.    rhema (ρημα, 4487), “that which is said, a word,” is rendered “saying” or “sayings” in Mark 9:32; Luke 1:65; 2:17, 50, 51; 7:1; 9:45 (twice); 18:34. See word.

Note: In Acts 14:18, “with these sayings” is lit., “saying (lego) these things.” For lalia, “saying,” John 4:42, kjv, see speech, No. 2.

SCALE

lepis (λεπίς, 3013), from lepo, “to peel,” occurs in Acts 9:18.!

For SCARCE, SCARCELY see difficulty SCARLET

kokkinos (κόκκινος, 2847) is derived from kokkos, used of the “berries” (clusters of

the eggs of an insect) collected from the ilex coccifera; the color, however, is obtained from the cochineal insect, which attaches itself to the leaves and twigs of the coccifera oak; another species is raised on the leaves of the cactus ficus. The Arabic name for this

insect is qirmiz, whence the word “crimson.” It is used (a) of “scarlet” wool, Heb. 9:19; cf. in connection with the cleansing of a leper, Lev. 14:4, 6, “scarlet”; with the offering of the red heifer, Num. 19:6; (b) of the robe put on Christ by the soldiers, Matt. 27:28; (c) of the “beast” seen in symbolic vision in Rev. 17:3, “scarlet-colored”; (d) of the clothing of the “woman” as seen sitting on the “beast,” 17:4; (e) of part of the merchandise of Babylon, 18:12; (f) figuratively, of the glory of the city itself, 18:16; the neuter is used in the last three instances.!

SCATTER

A.    Verbs.

1.    skorpizo (σκορπίζω, 4650) is used in Matt. 12:30; Luke 11:23; John 10:12; 16:32;

2 Cor. 9:9, rv. See disperse, No. 2.!

2.    diaskorpizo (διασκορπίζω, 1287), “to scatter abroad,” is rendered “to scatter” in Matt. 25:24, 26, RV (kjv, “strawed”); 26:31; Mark 14:27; Luke 1:51; John 11:52; Acts 5:37, rv. See disperse, No. 3.

3. diaspeiro (διασπείρω, 1289), “to scatter abroad” (dia, “throughout,” speiro, “to sow seed”), is used in Acts 8:1, 4; 11:19, all of the church in Jerusalem “scattered” through persecution; the word in general is suggestive of the effects of the “scattering” in the sowing of the spiritual seed of the Word of life. See disperse, No. 4.!

4.    rhipto (ρίπτω, 4496), “to throw, cast, hurl, to be cast down, prostrate,” is used in Matt. 9:36 of people who were “scattered” as sheep without a shepherd. See cast, No. 2, THROW.

5.    likmao (λικμάω, 3039), “to winnow” (likmos, “a winnowing fan”), is rendered “will scatter ... as dust” in Matt. 21:44 and Luke 20:18, RV (kjv, “will grind ... to powder”). See grind, Note.!

6.    dialuo (διαλύω, 1262), “to dissolve,” is translated “scattered” in Acts 5:36, kjv; see disperse, No. 1.!

B.    Noun.

diaspora (διασπορά, 1290), “a dispersion,” is rendered “scattered abroad” in Jas. 1:1, kjv; “scattered” in 1 Pet. 1:1, kjv; see dispersion, B.

For SCEPTRE see ROD SCHISM

schisma (σχίσμα, 4978), “a rent, division,” is translated “schism” in 1 Cor. 12:25, metaphorically of the contrary condition to that which God has designed for a local church in “tempering the body together” (v. 24), the members having “the same care one for another” (“the same” being emphatic). See division, No. 3, rent.

SCHOOL

schole (σχολή, 4981) (whence Eng., “school”) primarily denotes “leisure,” then, “that for which leisure was employed, a disputation, lecture”; hence, by metonymy, “the place where lectures are delivered, a school,” Acts 19:9.!

For SCHOOLMASTER, Gal. 3:24, 25, see instructorB, No. 1 SCIENCE

gnosis (γνωσις, 1108) is translated “science” in the kjv of 1 Tim. 6:20; the word simply means “knowledge” (rv), where the reference is to the teaching of the Gnostics (lit., “the knowers”) “falsely called knowledge.” Science in the modern sense of the word, viz., the investigation, discovery, and classification of secondary laws, is unknown in Scripture. See know, C, No. 1.

SCOFF

ekmukterizo (έκμυκτερίζω, 1592), “to hold up the nose in derision at” (ek, “from,”

used intensively, mukterizo, “to mock”; from mukter, “the nose”), is translated “scoffed at” in Luke 16:14, RV (kjv, “derided”), of the Pharisees in their derision of Christ on account of His teaching; in 23:35 (ditto), of the mockery of Christ on the cross by the rulers of the people.! In the Sept., Ps. 2:4; 22:7; 35:16.! For SCOFFERS, 2 Pet. 3:3, kjv, see mockers

SCORCH, SCORCHING

A.    Verb.

kaumatizo (καυματίζω, 2739), “to scorch” (from kauma, “heat”), is used (a) of seed that had not much earth, Matt. 13:6; Mark 4:6; (b) of men, stricken retributively by the sun’s heat, Rev. 16:8, 9.!

B.    Noun.

kauson (καύσων, 2742), “burning heat” (akin to kaio, “to burn”), is translated “scorching heat” in Matt. 20:12 (kjv, “heat”); Luke 12:55 (ditto); in Jas. 1:11, RV, “scorching wind” (kjv, “burning heat”), here the reference is to a hot wind from the east (cf. Job 1:19). See heat.! In the Sept., Job 27:21; Jer. 18:17; 51:1; Ezek. 17:10; 19:12; Hos. 12:1; 13:15; Jonah 4:8.!

For SCORN see laugh SCORPION

skorpios (σκορπίος, 4651), akin to skorpizo, “to scatter” (which see), is a small animal (the largest of the several species is 6 in. long) like a lobster, but with a long tail, at the end of which is its venomous sting; the pain, the position of the sting, and the effect are mentioned in Rev. 9:3, 5, 10. The Lord’s rhetorical question as to the provision of a “scorpion” instead of an egg, Luke 11:12, is, firstly, an allusion to the egg-like shape of the creature when at rest; secondly, an indication of the abhorrence with which it is regarded. In Luke 10:19, the Lord’s assurance to the disciples of the authority given them

by Him to tread upon serpents and scorpions conveys the thought of victory over spiritually antagonistic forces, the powers of darkness, as is shown by His reference to the “power of the enemy” and by the context in vv. 17, 20.!

SCOURGE (Noun and Verb)

A.    Noun.

phragellion (φραγέλλιον, 5416), “a whip” (from Latin, flagellum), is used of the “scourge” of small cords which the Lord made and employed before cleansing the Temple, John 2:15. However He actually used it, the whip was in itself a sign of authority and judgment.!

B.    Verbs.

1.    phragelloo (φραγελλόω, 5417) (akin to A: Latin, flagello; Eng., “flagellate”), is the word used in Matt. 27:26, and Mark 15:15, of the “scourging” endured by Christ and administered by the order of Pilate. Under the Roman method of “scourging,” the person was stripped and tied in a bending posture to a pillar, or stretched on a frame. The “scourge” was made of leather thongs, weighted with sharp pieces of bone or lead, which

tore the flesh of both the back and the breast (cf. Ps. 22:17). Eusebius (Chron.) records his having witnessed the suffering of martyrs who died under this treatment.!

Note: In John 19:1 the “scourging” of Christ is described by Verb No. 2, as also in His prophecy of His sufferings, Matt. 20:19; Mark 10:34; Luke 18:33. In Acts 22:25 the similar punishment about to be administered to Paul is described by Verb No. 3 (the “scourging” of Roman citizens was prohibited by the Porcian law of 197, B.C.).

2.    mastigoo (μαστιγόω, 3146), akin to mastix (see below), is used (a) as mentioned under No. 1; (b) of Jewish “scourgings,” Matt. 10:17 and 23:34; (c) metaphorically, in Heb. 12:6, of the “chastening” by the Lord administered in love to His spiritual sons.!

Note: The Jewish method of “scourging,” as described in the Mishna, was by the use of three thongs of leather, the offender receiving thirteen stripes on the bare breast and thirteen on each shoulder, the “forty stripes save one,” as administered to Paul five times (2 Cor. 11:24). See also scourgings (below).

3.    mastizo (μαστίζω, 3147), akin to No. 2, occurs in Acts 22:25 (see No. 1, above).! In the Sept., Num. 22:25.!

SCOURGING (-S)

mastix (μάστιξ, 3148), “a whip, scourge,” is used (a) with the meaning “scourging,” in Acts 22:24, of the Roman method (see above, B, No. 1, Note), (b) in Heb. 11:36, of the “sufferings” of saints in the OT times. Among the Hebrews the usual mode, legal and domestic, was that of beating with a rod (see 2 Cor. 11:25); (c) metaphorically, of “disease” or “suffering”: see plague, No. 1.

SCRIBE (-S)

grammateus (γραμματεύς, 1122), from gramma, “a writing,” denotes “a scribe, a man of letters, a teacher of the law”; the “scribes” are mentioned frequently in the Synoptists, especially in connection with the Pharisees, with whom they virtually formed one party (see Luke 5:21), sometimes with the chief priests, e.g., Matt. 2:4; Mark 8:31; 10:33; 11:18, 27; Luke 9:22. They are mentioned only once in John’s gospel, 8:3, three times in the Acts, 4:5; 6:12; 23:9; elsewhere only in 1 Cor. 1:20, in the singular. They

were considered naturally qualified to teach in the synagogues, Mark 1:22. They were ambitious of honor, e.g., Matt. 23:5-11, which they demanded especially from their pupils, and which was readily granted them, as well as by the people generally. Like Ezra (Ezra 7:12), the “scribes” were found originally among the priests and Levites. The priests being the official interpreters of the Law, the “scribes” ere long became an independent company; though they never held political power, they became leaders of the people.

Their functions regarding the Law were to teach it, develop it, and use it in connection with the Sanhedrin and various local courts. They also occupied themselves with the sacred writings both historical and didactic. They attached the utmost importance to ascetic elements, by which the nation was especially separated from the Gentiles. In their regime piety was reduced to external formalism. Only that was of value which was governed by external precept. Life under them became a burden; they themselves sought to evade certain of their own precepts, Matt. 23:16,ff.; Luke 11:46; by their traditions the Law, instead of being a help in moral and spiritual life, became an instrument for preventing true access to God, Luke 11:52. Hence the Lord’s stern denunciations of them and the Pharisees (see pharisees).

Note: The word grammateus is used of the town “clerk” in Ephesus, Acts 19:35.

For SCRIP see wallet SCRIPTURE

1. graphe (γραφή, 1124), akin to grapho, “to write” (Eng., “graph,” “graphic,” etc.), primarily denotes “a drawing, painting”; then “a writing,” (a) of the OT Scriptures, (1) in the plural, the whole, e.g., Matt. 21:42; 22:29; John 5:39; Acts 17:11; 18:24; Rom. 1:2, where “the prophets” comprises the OT writers in general; 15:4; 16:26, lit., “prophetic writings,” expressing the character of all the Scriptures; (2) in the singular in reference to a particular passage, e.g., Mark 12:10; Luke 4:21; John 2:22; 10:35 (though applicable to all); 19:24, 28, 36, 37; 20:9; Acts 1:16; 8:32, 35; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 3:8, 22; 4:30; 1 Tim. 5:18, where the 2nd quotation is from Luke 10:7, from which it may be inferred that the apostle included Luke’s gospel as “Scripture” alike with Deuteronomy, from which the first quotation is taken; in reference to the whole, e.g. Jas. 4:5 (see RV, a separate rhetorical question from the one which follows); in 2 Pet. 1:20, “no prophecy of Scripture,” a description of all, with special application to the OT in the next verse; (b) of the OT Scriptures (those accepted by the Jews as canonical) and all those of the NT which were to be accepted by Christians as authoritative, 2 Tim. 3:16; these latter were to be discriminated from the many forged epistles and other religious “writings” already produced and circulated in Timothy’s time. Such discrimination would be directed by the fact that “every Scripture,” characterized by inspiration of God, would be profitable for the purposes mentioned; so the rv. The kjv states truth concerning the completed canon of Scripture, but that was not complete when the apostle wrote to Timothy.

The Scriptures are frequently personified by the NT writers (as by the Jews, John 7:42), (a) as speaking with divine authority, e.g., John 19:37; Rom. 4:3; 9:17, where the Scripture is said to speak to Pharaoh, giving the message actually sent previously by God to him through Moses; Jas. 4:5 (see above); (b) as possessed of the sentient quality of foresight, and the active power of preaching, Gal. 3:8, where the Scripture mentioned was written more than four centuries after the words were spoken. The Scripture, in such a

case, stands for its divine Author with an intimation that it remains perpetually characterized as the living voice of God. This divine agency is again illustrated in Gal. 3:22 (cf. v. 10 and Matt. 11:13).

2. gramma (γράμμα, 1121), “a letter of the alphabet,” etc. is used of the Holy Scriptures in 2 Tim. 3:15. For the various uses of this word see letter.

SCROLL

biblion (βιβλίον, 975), the diminutive of biblos, “a book,” is used in Rev. 6:14, of “a scroll,” the rolling up of which illustrates the removal of the heaven. See book, No. 2. SEA

A. Nouns.

1.    thalassa (θάλασσα, 2281) is used (a) chiefly literally, e.g., “the Red Sea,” Acts 7:36; 1 Cor. 10:1; Heb. 11:29; the “sea” of Galilee or Tiberias, Matt. 4:18; 15:29; Mark 6:48, 49, where the acts of Christ testified to His deity; John 6:1; 21:1; in general, e.g., Luke 17:2; Acts 4:24; Rom. 9:27; Rev. 16:3; 18:17; 20:8, 13; 21:1; in combination with No. 2, Matt. 18:6; (b) metaphorically, of “the ungodly men” described in Jude 13 (cf. Isa. 57:20); (c) symbolically, in the apocalyptic vision of “a glassy sea like unto crystal,” Rev. 4:6, emblematic of the fixed purity and holiness of all that appertains to the authority and judicial dealings of God; in 15:2, the same, “mingled with fire,” and, standing by it (rv) or on it (kjv and RV marg.), those who had “come victorious from the beast” (ch. 13); of the wild and restless condition of nations, Rev. 13:1 (see 17:1, 15), where “he stood” (rv) refers to the dragon, not John (kjv); from the midst of this state arises the beast, symbolic of the final gentile power dominating the federated nations of the Roman world (see Dan., chs. 2, 7, etc.).

Note: For the change from “the sea” in Deut. 30:13, to “the abyss” in Rom. 10:7, see bottom, B.

2.    pelagos (βλάσφημος, 989), “the deep sea, the deep,” is translated “the depth” in Matt. 18:6, and is used of the “Sea of Cilicia” in Acts 27:5. See depth, No. 2.! Pelagos signifies “the vast expanse of open water,” thalassa, “the sea as contrasted with the land” (Trench, Syn., Sec.xiii).

B. Adjectives.

1.    enalios (ένάλιος, 1724), “in the sea,” lit., “of, or belonging to, the salt water” (from hals, “salt”), occurs in Jas. 3:7.!

2.    paralios (παράλιος, 3882), “by the sea,” Luke 6:17: see coast.!

3.    parathalassios (παραθαλάσσιος, 3864), “by the sea,” Matt. 4:13, see coast, Note

2.!

4.    dithalassos (διθάλασσος, 1337) primarily signifies “divided into two seas” (dis,

“twice,” and thalassa), then, “dividing the sea,” as of a reef or rocky projection running out into the “sea,” Acts 27:41.!

SEAL (Noun and Verb)

sphragis (σφραγίς, 4973) denotes (a) “a seal” or “signet,” Rev. 7:2, “the seal of the living God,” an emblem of ownership and security, here combined with that of destination (as in Ezek. 9:4), the persons to be “sealed” being secured from destruction and marked for reward; (b) “the impression” of a “seal” or signet, (1) literal, a “seal” on a book or roll, combining with the ideas of security and destination those of secrecy and postponement of disclosures, Rev. 5:1, 2, 5, 9; 6:1, 3, 5, 7, 9, 12; 8:1; (2) metaphorical, Rom. 4:11, said of “circumcision,” as an authentication of the righteousness of Abraham’s faith, and an external attestation of the covenant made with him by God; the rabbis called circumcision “the seal of Abraham”; in 1 Cor. 9:2, of converts as a “seal” or authentication of Paul’s apostleship; in 2 Tim. 2:19, “the firm foundation of God standeth, having this seal, The Lord knoweth them that are His,” RV, indicating ownership, authentication, security and destination, “and, Let every one that nameth the Name of the Lord depart from unrighteousness,” indicating a ratification on the part of the believer of the determining counsel of God concerning him; Rev. 9:4 distinguishes those who will be found without the “seal” of God on their foreheads [see (a) above and

B, No. 1].!

B. Verbs.

1.    sphragizo (σφραγίζω, 4972), “to seal” (akin to A), is used to indicate (a) security and permanency (attempted but impossible), Matt. 27:66; on the contrary, of the doom of Satan, fixed and certain, Rev. 20:3, RV, “sealed it over”; (b) in Rom. 15:28, “when ... I have . sealed to them this fruit,” the formal ratification of the ministry of the churches of the Gentiles in Greece and Galatia to needy saints in Judea, by Paul’s faithful delivery of the gifts to them; this material help was the fruit of his spiritual ministry to the Gentiles, who on their part were bringing forth the fruit of their having shared with them in spiritual things; the metaphor stresses the sacred formalities of the transaction (Deissmann illustrates this from the papyri of Fayyum, in which the “sealing” of sacks guarantees the full complement of the contents); (c) secrecy and security and the postponement of disclosure, Rev. 10:4; in a negative command 22:10; (d) ownership and security, together with destination, Rev. 7:3, 4, 5 (as with the noun in v. 2; see A); the same three indications are conveyed in Eph. 1:13, in the metaphor of the “sealing” of believers by the gift of the Holy Spirit, upon believing (i.e., at the time of their regeneration, not after a lapse of time in their spiritual life, “having also believed” — not as kjv, “after that ye believed” — ;the aorist participle marks the definiteness and completeness of the act of faith); the idea of destination is stressed by the phrase “the Holy Spirit of promise” (see also v. 14); so 4:30, “ye were sealed unto the day of redemption”; so in 2 Cor. 1:22, where the middle voice intimates the special interest of the Sealer in His act; (e) authentication by the believer (by receiving the witness of the Son) of the fact that “God is true,” John 3:33; authentication by God in sealing the Son as the Giver of eternal life (with perhaps a figurative allusion to the impress of a mark upon loaves), 6:27.!

Note: In Rev. 7, after the 5th verse (first part) the original does not repeat the mention of the “sealing” except in v. 8 (last part) (hence the omission in the RV).

2.    katosphragi o (κατασφραγίζω, 2696), No. 1, strengthened by kata, intensive, is used of the “book” seen in the vision in Rev. 5:1, RV, “close sealed (with seven seals),” the successive opening of which discloses the events destined to take place throughout the period covered by chapters 6 to 19.! In the Sept., Job 9:7; 37:7.!

SEAM (without)

araphos or arrhaphos (αρραφος, 729) denotes “without seam” (a, negative, and rhapto, “to sew”), John 19:23.!

SEARCH

1.    eraunao or ereunao, an earlier form, (έρευνάω, 2045), “to search, examine,” is used (a) of God, as “searching” the heart, Rom. 8:27; (b) of Christ, similarly, Rev. 2:23;

(c) of the Holy Spirit, as “searching” all things, 1 Cor. 2:10, acting in the spirit of the believer; (d) of the oT prophets, as “searching” their own writings concerning matters foretold of Christ, testified by the Spirit of Christ in them, 1 Pet. 1:11 (cf. No. 2); (e) of the Jews, as commanded by the Lord to “search” the Scriptures, John 5:39, kjv, and rv marg., “search,” RV text, “ye search,” either is possible grammatically; (f) of Nicodemus as commanded similarly by the chief priests and Pharisees, John 7:52.!

2. exeraunao (έξερευνάω, 1830), a strengthened form of No. 1 (ek, or ex, “out”), “to search out,” is used in 1 Pet. 1:10, “searched diligently”; cf. No. 1 (d).!

3.    exetazo (έξετάζω, 1833), “to examine closely, inquire carefully” (from etazo, “to examine”), occurs in Matt. 2:8, rv, “search out”; so Matt. 10:11, rv: see inquire, No. 4.

Note: For anakrino, rendered “searched” in Acts 17:11, kjv, see examine.

For SEARED see branded SEASON (Noun)

A. Nouns.

1.    kairos (καιρός, 2540), primarily, “due measure, fitness, proportion,” is used in the NT to signify “a season, a time, a period” possessed of certain characteristics, frequently rendered “time” or “times”; in the following the RV substitutes “season” for the kjv

“time,” thus distinguishing the meaning from chronos (see No. 2): Matt. 11:25; 12:1; 14:1; 21:34; Mark 11:13; Acts 3:19; 7:20; 17:26; Rom. 3:26; 5:6; 9:9; 13:11; 1 Cor. 7:5; Gal. 4:10; 1 Thess. 2:17, lit., “for a season (of an hour)”, 2 Thess. 2:6; in Eph. 6:18, “at all seasons” (kjv, “always”); in Titus 1:3, “His own seasons” (marg., “its”; kjv, “in due

times”); in the preceding clause chronos is used.

The characteristics of a period are exemplified in the use of the term with regard, e.g. to harvest, Matt. 13:30; reaping, Gal. 6:9; punishment, Matt. 8:29; discharging duties, Luke 12:42; opportunity for doing anything, whether good, e.g., Matt. 26:18; Gal. 6:10 (“opportunity”); Eph. 5:16; or evil, e.g., Rev. 12:12; the fulfillment of prophecy, Luke 1:20; Acts 3:19; 1 Pet. 1:11; a time suitable for a purpose, Luke 4:13, lit., “until a season”; 2 Cor. 6:2; see further under No. 2. See always, Note, opportunity, time, while.

2.    chronos (χρόνος, 5550), whence Eng. words beginning with “chron” — ,denotes “a space of time,” whether long or short: (a) it implies duration, whether longer, e.g., Acts 1:21, “(all the) time”; Acts 13:18; 20:18, rv, “(all the) time” (kjv, “at all seasons”); or shorter, e.g., Luke 4:5; (b) it sometimes refers to the date of an occurrence, whether past, e.g., Matt. 2:7, or future, e.g., Acts 3:21; 7:17.

Broadly speaking, chronos expresses the duration of a period, kairos stresses it as marked by certain features; thus in Acts 1:7, “the Father has set within His own authority” both the times (chronos), the lengths of the periods, and the “seasons”

(kairos), epochs characterized by certain events; in 1 Thess. 5:1, “times” refers to the length of the interval before the Parousia takes place (the presence of Christ with the saints when He comes to receive them to Himself at the Rapture), and to the length of time the Parousia will occupy; “seasons” refers to the special features of the period before, during, and after the Parousia.

Chronos marks quantity, kairos, quality. Sometimes the distinction between the two words is not sharply defined as, e.g., in 2 Tim. 4:6, though even here the apostle’s “departure” signalizes the time (kairos). The words occur together in the Sept. only in

Dan. 2:21 and Eccl. 3:1. Chronos is rendered “season” in Acts 19:22, kjv (rv, “a while); 20:18 (RV, “all the time,” see above); Rev. 6:11, kjv (rv, “time”); so 20:3. In Luke 23:8 it is used with hikanos in the plural, RV, “(of a long) time,” more lit., “(for a sufficient number) of times.”

In Rev. 10:6 chronos has the meaning “delay” (RV, marg.), an important rendering for

the understanding of the passage (the word being akin to chroni o, “to take time, to linger, delay,” Matt. 24:48; Luke 12:45). See delay, B, Note, space, time, while.

3. hora (ωρα, 5610), “an hour,” is translated “season” in John 5:35; 2 Cor. 7:8; Philem. 15: see hour.

B.    Adjective.

proskairos (πρόσκαιρος, 4340), “temporary, transient,” is rendered “for a season” in Heb. 11:25. See temporal, time, while.

C.    Adverbs.

1.    akairos (άκαίρως, 171) denotes “out of season, unseasonably” (akin to akairos, “unseasonable,” a, negative, and A, No. 1), 2 Tim. 4:2.!

2.    eukairos (εύκαίρως, 2122), “in season” (eu, “well”), 2 Tim. 4:2; it occurs also in Mark 14:11, “conveniently.”!

Note: For oligon, 1 Pet. 1:6, kjv, “for a season,” see while.

SEASON (Verb)

artuo (άρτύω, 741), “to arrange, make ready” (cf. artios, “fitted”), is used of “seasoning,” Mark 9:50; Luke 14:34; Col. 4:6.!

SEAT (Noun and Verb)

A. Nouns.

1.    kathedra (καθέδρα, 2515), from kata, “down,” and hedra, “a seat,” denotes “a seat” (Eng., “cathedral”), “a chair,” Matt. 21:12; Mark 11:15; of teachers, Matt. 23:2.!

2.    protokathedria (πρωτοκαθεδρία, 4410), “the first seat,” Matt. 23:6; Mark 12:39; Luke 11:43; 20:46; see chief, No. 6. Cf. ROOM.!

Note: For thronos, sometimes translated “seat” in the kjv, see throne.

B. Verb.

kathemai (κάθημαι, 2521), “to sit, be seated,” is translated “shall ... be seated” in Luke 22:69, rv; “is seated,” Col. 3:1, rv (kjv, “shall ... sit” and “sitteth”). See sit.

second, secondarily, secondly

1.    deuteros (δεύτερος, 1208) denotes “second in order” with or without the idea of time, e.g., Matt. 22:26, 39; 2 Cor. 1:15; Rev. 2:11; in Rev. 14:8, RV only (“a second angel”); it is used in the neuter, deuteron, adverbially, signifying a “second” time, e.g., John 3:4; 21:16; Acts 7:13; Rev. 19:3, RV (kjv, “again”); Jude 5, “afterward” (RV, marg., “the second time”); used with ek (“of”) idiomatically, the preposition signifying “for (the second time),” Mark 14:72; John 9:24 and Acts 11:9, RV (kjv, “again”); Heb. 9:28; in 1 Cor. 12:28, kjv, “secondarily,” RV, “secondly.”

Note: In Acts 13:33 some mss. have protos, “(in the) first (psalm)”; the 1st and 2nd Psalms were originally one, forming a prologue to the whole book; hence the numbering in the Sept.

2.    deuteraios (δευτεραιος, 1206), an adjective with an adverbial sense (from No. 1), is used in Acts 28:13, rv, “on the second day” (kjv, “the next day”), lit., “second day (persons we came).”!

Note: In Luke 6:1, the kjv translates those mss. which have deuteroprotos, lit., “secondfirst,” said of a sabbath (see rv marg.).!

secret, secretly

A. Adjectives.

1.    kruptos (κρυπτός, 2927), “secret, hidden” (akin to krupto, “to hide”), Eng.,

“crypt,” “cryptic,” etc., is used as an adjective and rendered “secret” in Luke 8:17, kjv (rv, “hid”); in the neuter, with en, “in,” as an adverbial phrase, “in secret,” with the article, Matt. 6:4, 6 (twice in each v.), without the article, John 7:4, 10; 18:20; in the neuter plural, with the article, “the secrets (of men),” Rom. 2:16; of the heart, 1 Cor. 14:25; in Luke 11:33, kjv, “a secret place” (rv, “cellar”). See cellar, hidden,

INWARDLY.

2.    apokruphos (άπόκρυφος, 614) (whence “Apocrypha”), “hidden,” is translated “kept secret” in Mark 4:22, kjv (rv, “made secret”); “secret” in Luke 8:17, rv (kjv, “hid”). See HIDE, B, No. 2.

3.    kruphaios (κρύπτω, 2928d) occurs in the best mss. in Matt. 6:18 (twice; some have No. 1).!

B. Adverbs.

1. kruphe (κρυφη, 2931), akin to A, No. 1, “secretly, in secret,” is used in Eph. 5:12.!

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).

2. lathra (λάθρα, 2977), akin to lanthano, “to escape notice, be hidden,” is translated “secretly” in John 11:28. See privily.

C. Verb.

krupto (κρύπτώ, 2928), “to hide,” is translated “secretly” in John 19:38 [perfect participle, passive voice, lit., “(but) having been hidden”], referring to Nicodemus as having been a “secret” disciple of Christ; in Matt. 13:35, kjv, it is translated “kept secret” (rv, “hidden”).

Notes: (1) For tameion, translated “secret chambers” in Matt. 24:26, see chamber,

No. 1. (2) For the kjv rendering of sigao, in Rom. 16:25, “kept secret,” see peace (hold one’s), No. 2, and silence. (3) For “I have learned the secret, see learn, No. 4.

SECT

hairesis (αιρεσις, 139), “a choosing,” is translated “sect” throughout the Acts, except in 24:14, kjv, “heresy” (RV, “sect”); it properly denotes a predilection either for a particular truth, or for a perversion of one, generally with the expectation of personal advantage; hence, a division and the formation of a party or “sect” in contrast to the

uniting power of “the truth,” held in toto; “a sect” is a division developed and brought to an issue; the order “divisions, heresies” (marg. “parties”) in “the works of the flesh” in Gal. 5:19-21 is suggestive of this. See heresy.

SECURE (Verb)

perikrates (περικρατής, 4031), an adjective, signifies “having full command of” (peri,

“around, about,” krateo, “to be strong, to rule”); it is used with ginomai, “to become,” in Acts 27:16, rv, “to secure (the boat),” kjv, “to come by.”!

Note: In Matt. 28:14, kjv, amerimnos, “without anxiety,” withpoieo, “to make,” is translated “we will ... secure (you),” rv, “we will ... rid (you) of care.” The Eng. “secure” is derived from the Latin se, “free from,” and cura, “care.” See care. SECURITY

hikanos (ικανός, 2425), “sufficient,” is used in its neuter form with the article, as a noun, in Acts 17:9, “(when they had taken) security,” i.e., satisfaction, lit., “the sufficient.” The use of hikanos in this construction is a Latinism in Greek. See Moulton, Proleg., p. 20. Probably the bond given to the authorities by Jason and his friends included an undertaking that Paul would not return to Thessalonica. Any efforts to have the bond cancelled were unsuccessful; hence the reference to the hindrance by Satan (1 Thess. 2:18). See able, C, No. 2.

SEDITION

A. Nouns.

1. stasis (στάσις, 4714), “a dissension, an insurrection,” is translated “sedition” in Acts 24:5, kjv (KV, “insurrections”). See dissension, insurrection.

2. dichostasia (διχοστασία, 1370), lit., “a standing apart” (dicha, “asunder, apart,”

stasis, “a standing”), hence “a dissension, division,” is translated “seditions” in Gal. 5:20, kjv. See division, No. 2.

B. Verb.

anastatoo (άναστατόω, 387), “to excite, unsettle,” or “to stir up to sedition,” is so translated in Acts 21:38, RV (kjv, “madest an uproar”); in 17:6, “have turned (the world) upside down,” i.e., “causing tumults”; in Gal. 5:12, RV, “unsettle” (kjv, “trouble”), i.e., by false teaching (here in the continuous present tense, lit., “those who are unsettling you”). The word was supposed not to have been used in profane authors. It has been found, however, in several of the papyri writings. See turn, unsettle.!

SEDUCE, SEDUCING

A. Verbs.

1.    planao (πλανάω, 4105), “to cause to wander, lead astray,” is translated “to seduce” in 1 John 2:26, kjv (rv, “lead ... astray”); in Rev. 2:20, “to seduce.” See deceit, C, No.

6.

2.    apoplanao (άποπλανάω, 635) is translated “seduce” in Mark 13:22 (rv, “lead astray”); see lead, No. 13.

B. Adjective.

planos (πλάνος, 4108), akin to A, lit., “wandering,” then, “deceiving,” is translated “seducing in 1 Tim. 4:1. See deceiver, No. 1.

For SEDUCERS see impostors SEE, SEEING

A. Verbs.

1.    blepo (βλέπω, 991), “to have sight,” is used of bodily vision, e.g., Matt. 11:4; and mental, e.g. Matt. 13:13, 14; it is said of God the Father in Matt. 6:4, 6, 18; of Christ as “seeing” what the Father doeth, John 5:19. It especially stresses the thought of the person who “sees.” For the various uses see behold, No. 2; see Note below.

2.    horao (οράω, 3708), with the form eidon, serving for its aorist tense, and opsomai, for its future tense (middle voice), denotes “to see,” of bodily vision, e.g., John 6:36; and mental, e.g., Matt. 8:4; it is said of Christ as “seeing” the Father, John 6:46, and of what He had “seen” with the Father, 8:38. It especially indicates the direction of the thought to the object “seen.” See behold, No. 1.

Note: “Horao and blepo both denote the physical act: horao, in general, blepo, the

single look; horao gives prominence to the discerning mind, blepo to the particular mood

or point. when the physical side recedes, horao denotes perception in general (as

resulting principally from vision) ... Blepo, on the other hand, when its physical side recedes, gets a purely outward sense, look (open, incline) towards [as of a situation]” (Schmidt, Grimm-Thayer).

3.    aphorao (άφοράω, 872), with apeidon serving as the aorist tense, “to look away

from one thing so as to see another” (apo, “from,” and No. 2), as in Heb. 12:2, simply means “to see” in Phil. 2:23.!

4.    kathorao (καθοράω, 2529), lit., “to look down” (kata, and No. 2), denotes “to discern dearly,” Rom. 1:20, “are clearly seen.”! In the Sept., Num. 24:2; Job 10:4;

39:26.!

5.    diablepo (διαβλέπω, 1227), “to see clearly” (dia, “through,” and No. 1), is used in Matt. 7:5; Luke 6:42; in Mark 8:25, RV, “he looked steadfastly” (No. 6 is used in the next clause; No. 1 in v. 24, and No. 2 in the last part).!

6.    emblepo (έμβλέπω, 1689), “to look at” (en, “in,” and No. 1), used of earnestly looking, is translated “saw” in Mark 8:25 (last part); “could (not) see” in Acts 22:11. See behold, No. 3.

7.    anablepo (άναβλέπω, 308), “to look up,” is translated “see,” of the blind, in Luke 7:22, kjv (rv, “receive their sight”). See sight.

8.    theaomai (θεάομαι, 2300), “to view attentively, to see with admiration, desire, or regard,” stresses more especially the action of the person beholding, as with No. 1, in contrast to No. 2; it is used in Matt. 11:7 (RV, “to behold”), while idein, the infinitive of eidon (see under No. 2), is used in the questions in the next two verses; in verse 7 the interest in the onlooker is stressed, in vv. 8, 9, the attention is especially directed to the object “seen.” The verb is translated “to see” in the kjv and rv of Matt. 6:1; Mark 16:11, 14; John 6:5; Acts 8:18 (in some mss.); 21:27; Rom. 15:24; elsewhere, for the kjv, “to see,” the rv uses the verb “to behold,” bringing out its force more suitably. See behold, No. 8.

9.    theoreo (θεωρέω, 2334) denotes “to be a spectator of,” indicating the careful perusal of details in the object; it points especially, as in No. 1, to the action of the person beholding, e.g., Matt. 28:1; the RV frequently renders it by “to behold,” for the kjv, “to see,” e.g., John 14:17, 19; 16:10, 16, 17, 19. The difference between this verb and Nos. 1

and 2 is brought out in John 20:5, 6, 8; in v. 5 blepo is used of John’s sight of the linen cloths in the tomb, without his entering in; he “saw” at a glance the Lord was not there; in v. 6 the closer contemplation by Peter is expressed in the verb theoreo. But in v. 8 the

grasping by John of the significance of the undisturbed cloths is denoted by eidon (see No. 2, and see wrap).

10. muopazo (μυωπάζω, 3467), “to be short-sighted” (muo, “to shut,” ops, “the eye”;

cf. Eng., “myopy,” “myopic”: the root mu signifies a sound made with closed lips, e.g., in the words “mutter,” “mute”), occurs in 2 Pet. 1:9, RV, “seeing only what is near” (kjv, “and cannot see afar oft”); this does not contradict the preceding word “blind,” it qualifies it; he of whom it is true is blind in that he cannot discern spiritual things, he is near-sighted in that he is occupied in regarding worldly affairs.!

11. phaino (φαίνω, 5316), “to cause to appear,” and in the passive voice, “to appear, be manifest,” is rendered “(that) they may be seen” in Matt. 6:5; “it was (never so) seen,” 9:33. See appear.

Notes: (1) For ide and idou, regularly rendered “behold” in the rv, see behold, No.

4. (2) For optano, in Acts 1:3, kjv, “being seen,” see appear, A, No. 7. (3) For historeo,

in Gal. 1:18, kjv, “to see,” see visit. (4) Forproorao, and proeidon, “to see before,” see foresee. (5) For “make ... see” see enlighten.

B. Noun.

blemma (βλέμμα, 990), primarily, “a look, a glance” (akin to A, No. 1), denotes “sight,” 2 Pet. 2:8, rendered “seeing”; some interpret it as meaning “look”; Moulton and Milligan illustrate it thus from the papyri; it seems difficult, however to take the next word “hearing” (in the similar construction) in this way.!

SEED

1. sperma (σπέρμα, 4690), akin to speiro, “to sow” (Eng., “sperm,” “spermatic,” etc.), has the following usages, (a) agricultural and botanical, e.g., Matt. 13:24, 27, 32 (for the kjv of vv. 19, 20, 22, 23, see sow, as in the RV); 1 Cor. 15:38; 2 Cor. 9:10; (b) physiological, Heb. 11:11; (c) metaphorical and by metonymy for “offspring, posterity,”

(1) of natural offspring, e.g., Matt. 22:24, 25, RV, “seed” (kjv, “issue”); John 7:42; 8:33, 37; Acts 3:25; Rom. 1:3; 4:13, 16, 18; 9:7 (twice), 8, 29; 11:1; 2 Cor. 11:22; Heb. 2:16; 11:18; Rev. 12:17; Gal. 3:16, 19, 29; in the 16th v., “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ,” quoted from the Sept. of Gen. 13:15 and 17:7, 8, there is especial stress on the word “seed,” as referring to an individual (here, Christ) in fulfillment of the promises to Abraham — a unique use of the singular. while the plural form “seeds,” neither in Hebrew nor in Greek, would have been natural any more than in English (it is not so used in Scripture of human offspring; its plural occurrence is in 1 Sam. 8:15, of crops), yet if the divine intention had been to refer to Abraham’s natural descendants, another word could have been chosen in the plural, such as “children”; all such words were, however, set aside, “seed” being selected as one that could be used in the singular, with the purpose of showing that the “seed” was Messiah. Some of the rabbis had even regarded “seed,” e.g., in Gen. 4:25 and Isa. 53:10, as referring to the Coming One. Descendants were given to Abraham by other than natural means, so that through him Messiah might come, and the point of the apostle’s argument is that since the fulfillment of the promises of God is secured alone by Christ, they only who are “in Christ” can receive them; (2) of spiritual offspring, Rom. 4:16, 18; 9:8; here “the children of the promise are reckoned for a seed” points, firstly, to Isaac’s birth as being not according to the ordinary course of nature but by divine promise, and, secondly, by analogy, to the fact that all believers are children of God by spiritual birth; Gal. 3:29.

As to 1 John 3:9, “his seed abideth in him,” it is possible to understand this as meaning that children of God (His “seed”) abide in Him, and do not go on doing (practicing) sin (the verb “to commit” does not represent the original in this passage). Alternatively, the “seed” signifies the principle of spiritual life as imparted to the believer, which abides in him without possibility of removal or extinction; the child of God remains eternally related to Christ, he who lives in sin has never become so related, he has not the principle of life in him. This meaning suits the context and the general tenor of the Epistle.

2.    sporos (σπόρος, 4703), akin to No. 1, properly “a sowing,” denotes “seed sown,”

(a) natural, Mark 4:26, 27; Luke 8:5, 11 (the natural being figuratively applied to the Word of God); 2 Cor. 9:10 (1st part); (b) metaphorically of material help to the needy, 2 Cor. 9:10 (2nd part), RV, “(your) seed for sowing” (kjv, “seed sown”).!

3.    spora (σπορά, 4701), akin to No. 1, and like No. 2, “a sowing, seedtime,” denotes “seed sown,” 1 Pet. 1:23, of human offspring.! In the Sept., 2 Kings 19:29.!

For SEEING, SEEING THAT (conjunction), see f, p. 1 SEEK

1.    zeteo (ζητέώ, 2212) signifies (a) “to seek, to seek for,” e.g., Matt. 7:7, 8; 13:45; Luke 24:5; John 6:24; of plotting against a person’s life, Matt. 2:20; Acts 21:31; Rom. 11:3; metaphorically, to “seek” by thinking, to “seek” how to do something, or what to obtain, e.g., Mark 11:18; Luke 12:29; to “seek” to ascertain a meaning, John 16:19, “do ye inquire”; to “seek” God, Acts 17:27, rv; Rom. 10:20; (b) “to seek or strive after, endeavor, to desire,” e.g., Matt. 12:46, 47, RV, “seeking” (kjv, “desiring”); Luke 9:9, RV, “sought” (kjv, “desired”); John 7:19, rv, “seek ye” (kjv, “go ye about”); so v. 20; Rom. 10:3, RV, “seeking” (KV, “going about”); of “seeking” the kingdom of God and His righteousness, in the sense of coveting earnestly, striving after, Matt. 6:33; “the things that are above,” Col. 3:1; peace, 1 Pet. 3:11; (c) “to require or demand,” e.g., Mark 8:12; Luke 11:29 (some mss. have No. 4); 1 Cor. 4:2, “it is required”; 2 Cor. 13:3, “ye seek.” See about, B, Note, desire, B, Note (2), endeavor, go, Note (2) (a), inquire, require.

2.    anazeteo (άναζητέώ, 327), “to seek carefully” (ana, “up,” used intensively, and No. 1), is used of searching for human beings, difficulty in the effort being implied Luke 2:44, 45 (some mss. have No. 1 in the latter v.), Acts 11:25; numerous illustrations of this particular meaning in the papyri are given by Moulton and Milligan.! In the Sept., Job 3:4; 10:6.!

3.    ekzeteo (έκζητέώ, 1567) signifies (a) “to seek out (ek) or after, to search for”; e.g., God Rom. 3:11; the Lord, Acts 15:17; in Heb. 11:6, RV, “seek after” (kjv, “diligently seek”); 12:17, RV, “sought diligently” (kjv, “sought carefully”); 1 Pet. 1:10, RV, “sought”

(kjv, “have inquired”), followed by exeraunao, “to search diligently”, (b) “to require or demand,” Luke 11:50, 51. See inquire, Note (3), require.!

4.    epizeteo (έπιζητέώ, 1934), “to seek after” (directive, epi, “towards”) is always rendered in the rv, by some form of the verb “to seek,” Acts 13:7, “sought” (kjv, “desired”); 19:39, “seek” (kjv, “inquire”); Phil. 4:17, “seek for” (kjv, “desire”), twice; elsewhere, Matt. 6:32; 12:39; 16:4; Mark 8:12 (in some texts); Luke 12:30; Acts 12:19; Rom. 11:7; Heb. 11:14; 13:14. See desire, inquire.!

5.    orego (ορέγομαι, 3713), “to reach out, or after,” used in the middle voice is translated “seeketh” in 1 Tim. 3:1, RV, of “seeking overseership (kjv, desireth). See desire, No. 5.

Note: For the RV renderings of zeloo, in Gal. 4:17, 18, “they zealously seek,” “ye may seek,” “to be zealously sought,” see affect, Note, and zealous.

SEEM

dokeo (δοκέω, 1380) denotes (a) “to be of opinion” (akin to doxa, “opinion”), e.g., Luke 8:18, RV, “thinketh” (kjv, “seemeth”); so 1 Cor. 3:18; to think, suppose, Jas. 1:26, rv, “thinketh himself (kjv, “seem”); see suppose, think; (b) “to seem, to be reputed,” e.g., Acts 17:18; 1 Cor. 11:16; 12:22; 2 Cor. 10:9; Heb. 4:1; 12:11; for Gal. 2:2, 6, 9, see repute; (C) impersonally (1) to think (see think), (2) to “seem” good, Luke 1:3; Acts 15:22, RV, “it seemed good” (kjv, “it pleased”); 15:25, 28 (v. 34 in some mss.); in Heb. 12:10, the neuter of the present participle is used with the article, lit., “the (thing) seeming good,” rv, “(as) seemed good,” kjv, “after (their own) pleasure.” See account, No. 1.

Notes: In Matt. 11:26 and Luke 10:21, eudokia, “good pleasure, satisfaction” (eu,

“well,” and dokeo), is used with ginomai, “to become,” and translated “it seemed good,”

kjv (rv, “it was well-pleasing”). (2) In Luke 24:11, kjv,phaino, “to appear” (passive voice), is translated “seemed” (rv, “appeared”).

For SEEMLY, rv, see comely, B, and Note (2)

Note: In 1 Pet. 2:12, RV, kalos, “good, fair,” is rendered “seemly.”

SEIZE

1. sullambano (συλλαμβάνω, 4815), lit., “to take together” (sun, “with,” lambano,

“to take or lay hold of”), chiefly signifies “to seize as a prisoner”; in the following the RV substitutes the more suitable and forceful verb, “to seize,” for kjv, “to take”: Matt. 26:55; Mark 14:48; Luke 22:54; John 18:12; Acts 12:3; 23:27; 26:21; in Acts 1:16, RV and kjv, “took.” See catch, No. 8, conceive, help.

2.    sunarpazo (συναρπάζω, 4884) is translated “seized” in the rv of Luke 8:29; Acts 6:12; 19:29; see catch, No. 7.

Note: In Matt. 21:38, the best texts have echo, “to have” (“to take,” rv); some have katecho, “to lay hold of” (kjv, “seize on”).

SELF, SELVES

1.    automatos (αυτόματος, 844), “of oneself” (Eng., “automatic,” “automaton,” etc.), is used in Mark 4:28; Acts 12:10. See accord, B, No. 2.!

2.    autos (αυτός, 846), “he,” also means “self,” in the reflexive pronouns “myself, thyself, himself,” etc. (see, e.g., he), expressing distinction, exclusion, etc.; it is usually emphatic in the nominative case, e.g., Luke 6:42; 11:4; John 18:28; Rom. 8:16, RV, “Himself.”

Note: In John 16:27, “the Father Himself (autos),” Field (Notes on the Translation of the NT) remarks that autos stands for automatos.

For SELF-CONDEMNED see condemn, C, No. 1 SELF-CONTROL (without)

akrates (άκράτης, 193), “powerless” (a, negative, kratos, “strength”), is rendered “without self-control,” in 2 Tim. 3:3, rv; see incontinent.!

SELFSAME

Notes: (1) In 2 Cor. 5:5, kjv, auto touto, “this thing itself,” “this very thing,” RV, is rendered “the selfsame”; in 2 Cor. 7:11, RV and kjv, “this selfsame thing.” (2) In Matt. 8:13, kjv, ekeinos, with the article, “that,” rv, is rendered “that selfsame.” (3) In 1 Cor. 12:11, kjv, the article with autos, “the same,” rv, is rendered “the selfsame.” SELF-WILLED

authades (αυθάδης, 829), “self-pleasing” (autos, “self,” hedomai, “to please”), denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will, “self-willed,” Titus 1:7; 2 Pet. 2:10 (the opposite of epieikes, “gentle,” e.g., 1 Tim. 3:3), “one so far overvaluing any determination at which he has himself once arrived that he will not be removed from it” (Trench, who compares and

contrastsphilautos, “loving self, selfish”; Syn. Sec.xciii).! In the Sept., Gen. 49:3, 7; Prov. 21:24.!

SELL

1.    poleo (πωλέω, 4453), “to exchange or barter, to sell,” is used in the latter sense in the NT, six times in Matthew, three in Mark, six in Luke; in John only in connection with the cleansing of the Temple by the Lord, 2:14, 16; in Acts only in connection with the disposing of property for distribution among the community of believers, 4:34, 37; 5:1; elsewhere, 1 Cor. 10:25; Rev. 13:17.

2.    piprasko (πιπράσκω, 4097), from an earlier form, perao, “to carry across the sea for the purpose of selling or to export,” is used (a) literally, Matt. 13:46; 18:25; 26:9; Mark 14:5; John 12:5; Acts 2:45; 4:34; 5:4; (b) metaphorically, Rom. 7:14, “sold under sin,” i.e., as fully under the domination of sin as a slave is under his master; the statement evinces an utter dissatisfaction with such a condition; it expresses, not the condemnation of the unregenerate state, but the evil of bondage to a corrupt nature, involving the futility of making use of the Law as a means of deliverance.!

3.    apodidomi (άποδίδωμι, 591), “to give up or back,” also means, in the middle voice, “to give up of one’s own will”; hence, “to sell”; it is so used in Peter’s question to Sapphira as to “selling” the land, Acts 5:8; of the act of Joseph’s brothers, 7:9; of Esau’s act in “selling” his birthright, Heb. 12:16.

Note: In Jas. 4:13, kjv, emporeuomai, “to trade” (rv), is rendered “buy and sell.”

For SELLER see purple SENATE

gerousia (γερουσία, 1087), “a council of elders” (from geron, “an old man,” a term which early assumed a political sense among the Greeks, the notion of age being merged in that of dignity), is used in Acts 5:21, apparently epexegetically of the preceding word

sunedrion, “council,” the Sanhedrin.!

SEND

1.    apostello (άποστέλλω, 649), lit., “to send forth” (apo, “from”), akin to apostolos, “an apostle,” denotes (a) “to send on service, or with a commission.” (1) of persons; Christ, sent by the Father, Matt. 10:40; 15:24; 21:37; Mark 9:37; 12:6; Luke 4:18, 43; 9:48; 10:16; John 3:17; 5:36, 38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18 (1st part), 21, 23, 25; 20:21; Acts 3:20 (future); 3:26; 1 John 4:9, 10, 14; the Holy Spirit, Luke 24:49 (in some texts; see No. 3); 1 Pet. 1:12; Rev. 5:6; Moses, Acts 7:35; John the Baptist, John 1:6; 3:28; disciples and apostles, e.g., Matt. 10:16; Mark 11:1; Luke 22:8; John 4:38; 17:18 (2nd part); Acts 26:17; servants, e.g., Matt. 21:34; Luke 20:10; officers and officials, Mark 6:27; John 7:32; Acts 16:35; messengers, e.g., Acts 10:8, 17, 20; 15:27; evangelists, Rom. 10:15; angels, e.g., Matt. 24:31; Mark 13:27; Luke 1:19, 26; Heb. 1:14; Rev. 1:1; 22:6; demons, Mark 5:10; (2) of things, e.g., Matt. 21:3; Mark 4:29, RV, marg., “sendeth forth,” text, “putteth forth” (kjv, “... in”); Acts 10:36; 11:30; 28:28;

(b) “to send away, dismiss,” e.g., Mark 8:26; 12:3; Luke 4:18, “to set (at liberty).” See Note below, No. 2.

2.    pempo (πέμπω, 3992), “to send,” is used (a) of persons: Christ, by the Father, Luke 20:13; John 4:34; 5:23, 24, 30, 37; 6:38, 39, (40), 44; 7:16, 18, 28, 33; 8:16, 18, 26, 29; 9:4; 12:44, 45, 49; 13:20 (2nd part); 14:24; 15:21; 16:5; Rom. 8:3; the Holy Spirit, John 14:26; 15:26; 16:7; Elijah, Luke 4:26; John the Baptist, John 1:33; disciples and apostles, e.g., Matt. 11:2; John 20:21; servants, e.g., Luke 20:11, 12; officials, Matt. 14:10; messengers, e.g., Acts 10:5, 32, 33; 15:22, 25; 2 Cor. 9:3, Eph. 6:22; Phil. 2:19, 23, 25; 1 Thess. 3:2, 5; Titus 3:12; a prisoner, Acts 25:25, 27; potentates, by God, 1 Pet. 2:14; an angel, Rev. 22:16, demons, Mark 5:12; (b) of things, Acts 11:29; Phil. 4:16; 2 Thess.

2:11; Rev. 1:11; 11:10; 14:15, 18, RV, “send forth” (kjv, “thrust in”).

Notes: (1) Pempo is a more general term than apostello; apostello usually “suggests official or authoritative sending” (Thayer). A comparison of the usages mentioned above shows how nearly (in some cases practically quite) interchangeably they are used, and yet on close consideration the distinction just mentioned is discernible; in the Gospel of John,

cf. pempo in 5:23, 24, 30, 37, apostello in 5:33, 36, 38;pempo in 6:38, 39, 44, apostello in 6:29, 57; the two are not used simply for the sake of variety of expression. Pempo is not used in the Lord’s prayer in ch. 17, whereas apostello is used six times.

(2) The “sending” of the Son by the Father was from the glory which He had with the Father into the world, by way of the Incarnation, not a “sending” out into the world after His birth, as if denoting His mission among and His manifestation to the people. “Hofmann, in support of his view that Jesus is called the Son of God only in virtue of His

being born of man, vainly urges that the simple accusative after apostello also denotes what the Person is or becomes by being sent. what he states is true but only when the name of the object spoken of is chosen to correspond with the purposed mission, as e.g., in Mark 1:2; Luke 14:32; 19:14. We can no more say, ‘God sent Jesus that He should be His Son’ than we can render ‘he sent his servants,’ Matt. 21:34, in this manner. That the Sonship of Christ is anterior to His mission to the world ... is clear from John 16:28; cf. especially also the double accusative in 1 John 4:14, ‘the Father sent the Son the Savior of the world.’ The expression that Jesus is sent by God denotes the mission which He has

to fulfill and the authority which backs Him” (Cremer, Lexicon of NT Greek).

3.    exapostello (έξαποστέλλω, 1821) denotes (a) “to send forth”: of the Son by God the Father, Gal. 4:4; of the Holy Spirit, 4:6; Luke 24:49 in the best texts (some have No. 1); an angel, Acts 12:11; the ancestors of Israel, Acts 7:12; Paul to the Gentiles, 22:21; of the word of salvation, 13:26 (some mss. have No. 1); (b) “to send away,” Luke 1:53; 20:10, 11; Acts 9:30; 11:22; 17:14.!

4.    anapempo (άναπέμπω, 375) denotes (a) “to send up” (ana, “up,” and No. 2), to a

higher authority, Luke 23:7, 15; Acts 25:21 (in the best texts; some have No. 2); this meaning is confirmed by examples from the papyri (Moulton and Milligan), by

Deissmann (Bible Studies, p. 229); see also Field, Notes on the Trans. of the NT; (b) “to

send back,” Luke 23:11; Philem. 12.!

5.    ekpempo (έκπέμπω, 1599) denotes “to send forth” (ek, “out of”), Acts 13:4, “being sent forth”; 17:10, “sent away.”!

6.    ballo (βάλλω, 906), “to cast, throw,” is translated “to send (peace)” in Matt. 10:34 (twice), (rv, marg., “cast”). See cast.

7.    ekballo (έκβάλλω, 1544), “to cast out,” or “send out,” is translated “sent out” in Mark 1:43, rv (kjv, “sent away”), and in kjv and rv in Jas. 2:25. See cast, No. 5.

8.    apoluo (άπολύω, 630), “to set free, to let go,” is translated “to send away” in Matt. 14:15, 22, 23; Mark 6:36, 45; 8:3, 9; Luke 8:38; Acts 13:3, where the “sending” is not that of commissioning, but of letting go, intimating that they would gladly have retained

them (contrast ekpempo, the act of commissioning by the Holy Spirit in v. 4).

9.    metapempo (μεταπέμπω, 3343), “to send after or for, fetch” (meta, “after”), is used only in the Acts; in the middle voice, translated “to send for” in 10:22, 29 (2nd part: passive voice in the 1st part); 20:1, rv only (some texts haveproskaleo); 24:24, 26; 25:3; in 10:5 and 11:13, rv, fetch. See fetch.!

10.    bruo (βρύω, 1032), “to be full to bursting,” was used of the earth in producing vegetation, of plants in putting forth buds; in Jas. 3:11 it is said of springs gushing with water, “(doth the fountain) send forth ...?”!

11.    sunapostello (συναποστέλλω, 4882), “to send along with,” is used in 2 Cor. 12:18.! In the Sept., Ex. 33:2, 12.!

12.    sunpempo (συμπέμπω, 4842), “to send along with,” is used in 2 Cor. 8:18, 22.!

Notes: (1) In Matt. 13:36, kjv, aphiemi, “to leave,” is translated “He sent ... away” (RV, “He left”); so in Mark 4:36, kjv, “they had sent away,” RV, “leaving.” (2) In Mark 6:46, apotassomai, “to take leave of’ (rv) is translated “He had sent ... away.” (3) In John 13:16 apostolos is rendered “one (kjv, he) that is sent,” rv marg., “an apostle.” (4) Paristemi is rendered “send” in Matt. 26:53, rv For SENSELESS see foolish, No. 4 SENSES

aistheterion (αισθητήριον, 145), “sense, the faculty of perception, the organ of sense”

(akin to aisthanomai, “to perceive”), is used in Heb. 5:14, “senses,” the capacities for spiritual apprehension.! In the Sept., Jer. 4:19, “(I am pained ... in the) sensitive powers (of my heart).”!

For SENSUAL see natural, A, No. 2 SENTENCE

A.    Nouns.

1.    krima (κρίμα, 2917), “a judgment,” a decision passed on the faults of others, is used especially of God’s judgment upon men, and translated “sentence” in 2 Pet. 2:3, RV (kjv, judgment). See judgment, No. 2.

2.    katadike (καταδικάζω, 2613), “a judicial sentence, condemnation,” is translated “sentence” in Acts 25:15, rv (kjv, “judgment”); some mss. have dike.!

3.    apokrima (άπόκριμα, 610) is translated “sentence” in 2 Cor. 1:9, kjv (rv, “answer”). See answer, No. 2.!

B.    Verbs.

1.    krino (κρίνω, 2919), “to judge, to adjudge,” is translated “(my) sentence is” in

Acts 15:19, kjv, RV, “(my) judgment is,” lit., “I (ego, emphatic) judge,” introducing the substance or draft of a resolution. See judge, B, No. 1.

2.    epikrino (έπικρίνω, 1948), “to give sentence,” is used in Luke 23:24.! SEPARATE

A. Verbs.

1.    aphorizo (άφορίζω, 873), “to mark off by bounds” (apo, “from,” horizo, “to

determine”; horos, “a limit”), “to separate,” is used of “(a) the Divine action in setting men apart for the work of the gospel, Rom. 1:1; Gal. 1:15; (b) the Divine judgment upon men, Matt. 13:49; 25:32; (c) the separation of Christians from unbelievers, Acts 19:9; 2 Cor. 6:17; (d) the separation of believers by unbelievers, Luke 6:22; (e) the withdrawal of Christians from their brethren, Gal. 2:12. In (c) is described what the Christian must do, in (d) what he must be prepared to suffer, and in (e) what he must avoid.”!*

2.    chori o (χωρίζω, 5563), “to put asunder, separate,” is translated “to separate” in Rom. 8:35, 39; in the middle voice, “to separate oneself, depart” (see depart); in the passive voice in Heb. 7:26, rv, “separated” (kjv, “separate”), the verb here relates to the resurrection of Christ, not, as kjv indicates, to the fact of His holiness in the days of His flesh; the list is progressive in this respect that the first three qualities apply to His sinlessness, the next to His resurrection, the last to His ascension. See put, No. 14.

3.    apodiorizo (άποδιορίζω, 592), “to mark off” (apo, “from,” dia, “asunder,” horizo, “to limit”), hence denotes metaphorically to make “separations,” Jude 19, RV (kjv, “separate themselves”), of persons who make divisions (in contrast with v. 20); there is no pronoun in the original representing “themselves.”!

B. Preposition.

choris (χώρίς, 5565), “apart from, without” (cf. aneu, “without,” a rarer word than this), is translated “separate from” in Eph. 2:12 (kjv, without). See apart, beside, without.

For SEPARATIONS see No. 3, above SEPULCHRE

1. taphos (τάφος, 5028), akin to thapto, “to bury,” originally “a burial,” then, “a place for burial, a tomb,” occurs in Matt. 23:27; v. 29, RV (kjv, “tombs”); 27:61, 64, 66; 28:1; metaphorically, Rom. 3:13.!

2 and 3. mnema and mnemeion: see grave.

SERGEANT (-S)

rhabdouchos (ραβδούχος, 4465), “a rod bearer” (rhabdos, “a rod,” echo, “to hold”), one who carries a staff of office, was, firstly, an umpire or judge, later, a Roman lictor, Acts 16:35, 38. The duty of these officials was to attend Roman magistrates to execute their orders, especially administering punishment by scourging or beheading; they carried

as their sign of office the fasces (whence “Fascist”), a bundle of rods with an axe inserted. At Philippi they acted under the strategoi orpretors (see magistrate, No. 1.)! SERPENT

1.    ophis (οφις, 3789): the characteristics of the “serpent” as alluded to in Scripture are mostly evil (though Matt. 10:16 refers to its caution in avoiding danger); its treachery, Gen. 49:17; 2 Cor. 11:3; its venom, Ps. 58:4; 1 Cor. 10:9; Rev. 9:19; its skulking, Job 26:13; its murderous proclivities, e.g., Ps. 58:4; Prov. 23:32; Eccl. 10:8, 11; Amos 5:19; Mark 16:18; Luke 10:19; the Lord used the word metaphorically of the scribes and

Pharisees, Matt. 23:33 (cf. echidna, “viper,” in Matt. 3:7; 12:34). The general aspects of its evil character are intimated in the Lord’s rhetorical question in Matt. 7:10 and Luke 11:11. Its characteristics are concentrated in the archadversary of God and man, the Devil, metaphorically described as the serpent, 2 Cor. 11:3; Rev. 12:9, 14, 15; 20:2. The brazen “serpent” lifted up by Moses was symbolical of the means of salvation provided by God, in Christ and His vicarious death under the divine judgment upon sin, John 3:14. While the living “serpent” symbolizes sin in its origin, hatefulness, and deadly effect, the brazen “serpent” symbolized the bearing away of the curse and the judgment of sin; the metal was itself figurative of the righteousness of God’s judgment.!

2.    herpeton (έρπετόν, 2062), “a creeping thing” (from herpo, “to creep”), “a reptile,” is rendered “serpents” in Jas. 3:7, kjv (rv, “creeping things,” as elsewhere). See creep,

B.

SERVANT

A. Nouns.

1. doulos (δούλος, 1401), an adjective, signifying “in bondage,” Rom. 6:19 (neuter

plural, agreeing with mele, “members”), is used as a noun, and as the most common and general word for “servant,” frequently indicating subjection without the idea of bondage; it is used (a) of natural conditions, e.g., Matt. 8:9; 1 Cor. 7:21, 22 (1st part); Eph. 6:5;

Col. 4:1; 1 Tim. 6:1; frequently in the four Gospels; (b) metaphorically of spiritual, moral and ethical conditions: “servants” (1) of God, e.g., Acts 16:17; Titus 1:1; 1 Pet. 2:16;

Rev. 7:3; 15:3; the perfect example being Christ Himself, Phil. 2:7; (2) of Christ, e.g., Rom. 1:1; 1 Cor. 7:22 (2nd part); Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12; Jas. 1:1; 2 Pet. 1:1; Jude 1; (3) of sin, John 8:34 (rv, “bondservants”); Rom. 6:17, 20; (4) of corruption,

2 Pet. 2:19 (rv, “bondservants”); cf. the verb douloo (see B). See bondman.

2.    diakonos (διάκονος, 1249), for which see deacon and Note there on synonymous words, is translated “servant” or “servants” in Matt. 22:13 (RV marg., “ministers”); 23:11 (RV marg., ditto); Mark 9:35, kjv (rv, “minister”); John 2:5, 9; 12:26; Rom. 16:1.

3.    pais (παις, 3816), for which see child, No. 4, also denotes “an attendant”; it is translated “servant” (a) of natural conditions, in Matt. 8:6, 8, 13; 14:2; Luke 7:7 (“menservants” in 12:45); 15:26; (b) of spiritual relation to God, (1) of Israel, Luke 1:54; (2) of David, Luke 1:69; Acts 4:25; (3) of Christ, so declared by God the Father, Matt. 12:18; spoken of in prayer, Acts 4:27, 30, RV (kjv, “child”); the argument advanced by Dalman for the rendering “Child” in these passages, is not sufficiently valid as against the

rv, “Servant” in Acts 4, and the kjv and rv in Matt. 12 (cf, e.g., the use of pais in the Sept. of Gen. 41:38; Jer. 36:24). The Matt. 12 passage by direct quotation, and the Acts 4 passages by implication, refer to the ideal “Servant of Jehovah” (Sept.,pais Kuriou), of Isa. 42:1 and following passages, thus identifying the Servant with the Lord Jesus; for the same identification, cf. Acts 8:35.

4.    oiketes (οικέτης, 3610), “a house servant” (oikeo, “to dwell,” oikos, “a house”), is translated “servant” in Luke 16:13 (RV marg., “household servant”); so Rom. 14:4 and 1 Pet. 2:18; in Acts 10:7, kjv and rv, “household servants.”!

5.    huperetes (ύπηρέτης, 5257), for which see minister, No. 3, and officer, is translated “servants” in the kjv of Matt. 26:58; Mark 14:65 (RV, “officers”); in John 18:36, kjv and rv (rv, marg., “officers”).

6.    therapon (θεράπων, 2324), akin to therapeuo, “to serve, to heal, an attendant, servant,” is a term of dignity and freedom, used of Moses in Heb. 3:5.!

7.    sundoulos (σύνδουλος, 4889), “a fellow servant,” is used (a) of natural conditions, Matt. 18:28, 29, 31, 33; 24:49; (b) of “servants” of the same divine Lord, Col. 1:7; 4:7; Rev. 6:11; of angels, Rev. 19:10; 22:9.!

Note: For misthios and misthotos, see hired servant.

B. Verb.

douloo (δουλόω, 1402), “to enslave, to bring into bondage” (akin to A, No. 1), e.g., 1 Cor. 9:19, RV, “I brought (myself) under bondage (to all),” kjv, “I made myself servant,” denotes in the passive voice, “to be brought into bondage, to become a slave or servant,” rendered “ye became servants (of righteousness)” in Rom. 6:18; “being ... become servants (to God),” v. 22. See bondage, B, No. 2.

SERVE

1.    diakoneo (διακονέω, 1247), “to minister” (akin to diakonos, No. 2, above), “to render any kind of service,” is translated “to serve,” e.g., in Luke 10:40; 12:37; 17:8; 22:26, 27 (twice); see minister, B, No. 1.

2.    douleuo (δουλεύω, 1398), “to serve as a doulos” (No. 1, above), is used (a) of serving God (and the impossibility of serving mammon also), Matt. 6:24 and Luke 16:13; Rom. 7:6; in the gospel, Phil. 2:22; (b) Christ, Acts 20:19; Rom. 12:11; 14:18; 16:18;

Eph. 6:7; Col. 3:24; (c) the law of God, Rom. 7:25; (d) one another, Gal. 5:13, RV, “be servants to” (kjv, “serve”); (e) a father, Luke 15:29 (with a suggestion of acting as a slave); (f) earthly masters, Matt. 6:24; Luke 16:13; 1 Tim. 6:2, RV, “serve”; (g) the younger by the elder, Rom. 9:12; (h) of being in bondage to a nation, Acts 7:7; Gal. 4:25, to the Romans, actually, though also spiritually to Judaizers; (i) to idols, Gal. 4:8, RV, “were in bondage” (kjv, “did service”); (j) to “the weak and beggarly rudiments,” v. 9 (rv), “to be in bondage” (aorist tense in the best texts, suggesting “to enter into bondage”), i.e., to the religion of the Gentiles (“rudiments” being used in v. 3 of the religion of the Jews); (k) sin, Rom. 6:6, RV, “be in bondage” (kjv, “serve”); (l) “divers lusts and pleasures,” Titus 3:3; (m) negatively, to any man — a proud and thoughtless denial by the Jews, John 8:33.!

3.    latreuo (λατρεύω, 3000), primarily “to work for hire” (akin to latris, “a hired servant”), signifies (1) to worship, (2) to “serve”; in the latter sense it is used of service

(a) to God, Matt. 4:10; Luke 1:74 (“without fear”); 4:8; Acts 7:7; 24:14, RV, “serve” (kjv, “worship”); 26:7; 27:23; Rom. 1:9 (“with my spirit”); 2 Tim. 1:3; Heb. 9:14; 12:28, kjv, “we may serve,” rv, “we may offer service”; Rev. 7:15; (b) to God and Christ (“the Lamb”), Rev. 22:3; (c) in the tabernacle, Heb. 8:5, RV; 13:10; (d) to “the host of heaven,” Acts 7:42, rv, “to serve” (kjv, “to worship”); (e) to “the creature,” instead of the Creator, Rom. 1:25, of idolatry: see worship.

Note: In Luke 2:37 the RV has “worshiping,” for kjv, “served”; in Heb. 9:9, “the worshiper,” for kjv, “that did the service.”

4.    hupereteo (ύπηρετέω, 5256), for which see minister, B, No. 3, is translated “to serve” in Acts 13:36; there is a contrast intimated between the service of David, lasting for only a generation, and the eternal character of Christ’s ministry as the One who not having seen corruption was raised from the dead.

SERVICE, SERVING

1.    diakonia (διακονία, 1248) is rendered “service” in Rom. 15:31, kjv; “serving” in Luke 10:40. See ministry, A, No. 1.

2.    leitourgia (λειτουργία, 3009) is rendered “service” in 2 Cor. 9:12; Phil. 2:17, 30. See ministry, A, No. 2.

3.    latreia (λατρεία, 2999), akin to latreuo (see No. 3, above), primarily “hired

service,” is used (a) of the “service” of God in connection with the tabernacle, Rom. 9:4; Heb. 9:1, “divine service”; v. 6, plural, RV, “services” (kjv, “service”, and, in italics, “of God”); (b) of the intelligent “service” of believers in presenting their bodies to God, a living sacrifice, Rom. 12:1, RV marg., “worship”; (c) of imagined “service” to God by persecutors of Christ’s followers, John 16:2.!

Note: For “soldier on service,” 2 Tim. 2:3, RV, see soldier, B.

set

A. Verbs.

1.    histemi (ιστημι, 2476), “to cause to stand,” is translated “to set” in Matt. 4:5 (aorist tense in the best texts; some have the present, as in kjv); 18:2; 25:33; Mark 9:36; Luke 4:9; 9:47; John 8:3; Acts 4:7; 5:27; 6:6; v. 13, “set up”; 22:30; in Jude 24, RV, “to set” (kjv, “to present”). See abide, No. 10.

2.    kathistemi (καθίστημι, 2525), lit., to set down” (kata, “down,” and No. 1), “to appoint, constitute,” is translated “to set” in Matt. 24:45, 47; 25:21, 23, RV (kjv, “made”); so Luke 12:42, 44; it is found in some mss. in Heb. 2:7, and translated “set over” (kjv). See appoint, No. 2.

3.    tithemi (τίθημι, 5087), “to put, to place,” is translated “to set” in Acts 1:7, of times and seasons (kjv, “put”); Acts 13:47; Rev. 10:2; “setteth on” (of wine) in John 2:10, RV (kjv, “doth set forth”); in the kjv of Mark 4:21 (2nd part) and in Luke 8:16 it is rendered “set” (RV, “put”), of a lamp (some texts have No. 6 in both). In Mark 4:30 it is used of “setting” forth by parable the teaching concerning the kingdom of God, RV, “shall we set (it) forth” (kjv, “compare”). See appoint, No. 3.

4.    paratithemi (παρατίθημι, 3908), “to place beside” (para, “beside,” and No. 3), “to set forth,” of a parable, Matt. 13:24, rv (kjv, “put forth”); “to set before,” of food, Mark 6:41; 8:6 (twice), 7; Luke 9:16; 10:8; 11:6; Acts 16:34; 1 Cor. 10:27. See allege, No. 1, put, No. 3.

5.    peritithemi (περιτίθημι, 4060), “to place or put around” (pen, “around,” and No.

3), is translated “to set about” (of a hedge) in Mark 12:1. See bestow, No. 5, put.

6.    epitithemi (έπιτίθημι, 2007), “to put, set or lay upon,” is used of the placing over the head of Christ on the cross “His accusation,” Matt. 27:37, “set up”; of attacking a person, Acts 18:10, “shall set on.” See add, No. 1.

7.    protithemi (προτίθεμαι, 4388), “to set before” (pro, “before,” and No. 3), is used in the middle voice, translated “set forth,” of Christ, in Rom. 3:25 (RV marg., “purposed”). See purpose, B, No. 3.

8.    didomi (δίδωμι, 1325), “to give,” is translated “I have set before” in Rev. 3:8 (rv marg., “given”). See give.

9.    kathizo (καθίζω, 2523), used transitively, signifies “to cause to sit down, set, appoint,” translated “to set” in Acts 2:30, RV (kjv, incorrectly, “to sit”); in 1 Cor. 6:4, of appointing, i.e., obtaining the services of, judges in lawcourts; in Eph. 1:20, RV, “made (Him) to sit” (kjv, “set”).

Note: In Heb. 8:1, kathizo is used intransitively, rv, “sat down” (kjv, “is set”); so in 12:2, rv, “hath sat down” (kjv, “is set down”); Rev. 3:21, rv, “I ... sat down” (kjv, “am set down”). So epikathizo in Matt. 21:7 (last part), rv, “He sat” [some mss. have the plural in a transitive sense, kjv, “they set (Him)].” See sit, No. 8.

10.    tasso (τάσσω, 5021), “to arrange, assign, order,” is translated “set (under authority)” in Luke 7:8. In 1 Cor. 16:15, RV, “have set (themselves),” kjv, “addicted.”

See appoint, No. 5.

11.    anatassomai (άνατάσσομαι, 392), “to arrange in order, draw up in order” (ana, “up,” and the middle voice of No. 10), occurs in Luke 1:1, kjv, “to set forth in order,” rv, “to draw up. See draw, No. 9.!

12.    duno (δύνω, 1416), “to sink into,” is used of the “setting” of the sun, Mark 1:32, “did set”; Luke 4:40, “was setting.” The sun, moon and stars were conceived of as sinking into the sea when they set.!

13.    sunallasso (σύν, 4862, σύν, 236), “to reconcile” (sun, “together,” allasso, “to change or exchange”), is translated “he ... would have set (them at one, lit., ‘into peace’) again” in Acts 7:26 (the imperfect tense being conative, expressing an attempt); some

mss. have sunelauno, “to drive together, force together.”!

14.    katangello (καταγγέλλω, 2605), “to declare, proclaim,” is translated “set forth” in Acts 16:21, rv (kjv, “teach”); “set I forth” in Acts 17:23, rv (kjv, “declare I”). See DECLARE, No. 4.

15.    enecho (ένέχω, 1758), “to hold in,” has a secondary significance of “setting oneself against a person,” “being urgent against,” Mark 6:19; Luke 11:53 (RV, marg.).

See entangle, No. 3, quarrel, urge.

16.    propempo (προπέμπω, 4311), lit., “to send forward” (pro, “forward,” pempo, “to send”), is translated “set forward” in Titus 3:13, RV (kjv, “bring”) and in 3 John 6, RV (kjv, “bring forward”), of practical assistance to servants of God in their journeys. See ACCOMPANY, No. 4.

17.    apodeiknumi (άποδείκνυμι, 584), “to show forth, declare,” is translated “set forth” in 1 Cor. 4:9, here, a technical term, used for exhibiting gladiators in an arena,

“last of all” referring to the grand finale, to make the most thrilling sport for the spectators (cf. 15:32); prophets and others had preceded the apostles in the spectacle; in 2 Thess. 2:4 it is used of the man of sin, who will “set (himself) forth (as God),” kjv, “showing.” Elsewhere Acts 2:22; 25:7. See approve, prove.! The word is frequently used in the papyri of the proclamation of the accession of a king or the appointment of an

official. Cf. apodeixis, “demonstration,” 1 Cor. 2:4.!

18.    epibibazo (έπιβιβάζω, 1913), “to place upon,” is used of causing persons to mount animals for riding, Luke 10:34; 19:35; Acts 23:24.!

19.    sterizo (στήρίζω, 4741), “to fix, establish,” is rendered “He steadfastly set (His face)” in Luke 9:51. See establish, No. 1.

20. anorthoo (άνορθόω, 461), “to set straight, set up” (ana, “up,” orthos, “straight”),

is used in Acts 15:16 in God’s promise to “set” up the fallen tabernacle (skene, “tent”) of David. The word is used in the papyri of rearing buildings again. See lift, No. 6, STRAIGHT.

21.    keimai (κειμαι, 2749), “to lie, to be laid” (used as the passive voice of tithemi,

No. 3), is translated “to be set,” e.g., in Matt. 5:14 (of a city); Luke 2:34 (of Christ); John 2:6 (of waterpots); 19:29 (of a vessel of vinegar); Phil. 1:16, RV (v. 17, kjv) (of the apostle Paul); Rev. 4:2 (of the throne in heaven). See appoint, lay, lie.

22.    anakeimai (άνακειμαι, 345), “to be laid up” (ana “up”), “to recline at a meal,” is so used in John 6:11, “(to them) that were set down. See lean, lie, Note (1), sit, No. 3.

23.    prokeimai (πρόκειμαι, 4295) signifies (a) “to be set before” (pro, “before,” and No. 21), and is so rendered in Heb. 6:18 of the hope of the believer; 12:1, of the Christian race; v. 2, of the joy “set” before Christ in the days of His flesh and at His death; (b) “to be set forth,” said of Sodom and Gomorrah, in Jude 7. It is used elsewhere in 2 Cor. 8:12, for which see first, D, Note (2).!

24.    prographo (προγράφώ, 4270), “to write before,” is translated “were set forth (unto this condemnation)” in Jude 4, RV (kjv, “ordained”); the evil teachers were “designated of old for this judgment” (cf. 2 Pet. 2:3). For the meaning of this verb in Gal. 3:1, rv, “openly set forth,” see openly, No. 2, Note. See write.

B. Adjective.

taktos (τακτός, 5002), an adjective (from tasso, A, No. 10), “ordered, fixed, set,” is said of an appointed day, in Acts 12:21.! In the Sept., Job 12:5.!

Notes: (1) For “to set at liberty” (apoluo and apostello), see liberty. (2) In Acts 21:2, kjv, anago, “to set sail” (rv), is translated “set forth”; see launch. (3) In Luke

22:55, kjv, sunkathizo, “to sit down together” (rv), is translated “were set down together.” See sit, No. 10. (4) For Acts 7:5, “to set his foot on,” see foot, A, No. 1, Note.

(5) In Acts 13:9, kjv, atenizo, “to look fixedly, gaze,” is rendered “set his eyes on” (rv,

“fastened his eyes on”). See fasten, No. 1. (6) In Matt. 27:19, kjv, kathemai, “to sit,” is rendered “he was set down” (rv, “he was sitting”). See sit, No. 1. (7) In John 13:12,

(kjv, anapipto, “to recline at table,” is translated “was set down” (rv, “sat down”; marg., “reclined”). See recline. (8) In Matt. 27:66 there is no word in the Greek representing the kjv “setting”; the rv has “the guard being with them,” lit., “with (meta) the guard.” (9) The verb is combined with other words, e.g., affection, fire, mind, nought,

ORDER, SEAL, UPROAR, VARIANCE.

SETTER FORTH

katangeleus (καταγγελεύς, 2604), “a proclaimer, herald” (akin to katangello, “to proclaim”), is used in Acts 17:18, “a setter forth (of strange gods).” It is found in inscriptions in connection with proclamations made in public places.!

SETTLE

tithemi (τίθημι, 5087), “to put, place,” is translated “settle (it therefore in your hearts)” in Luke 21:14, active voice in the best texts (some have the middle), the aorist tense signifying complete decision, i.e., “resolve” (not “consider”); cf. Acts 5:4, “to conceive in the heart,” and contrast Luke 1:66, “to lay up” (both have aorist tense, middle voice). See appoint, No. 3.

Notes: (1) In 1 Pet. 5:10, some texts have themelioo, “to lay a foundation,” used metaphorically, and translated “settle,” kjv. (2) In Col. 1:23, kjv, hedraios, lit., “seated”

(hedra, “a seat”), is translated “settled” (rv, “steadfast”). (3) For epiluo see determine, No. 4.

SEVEN

hepta (έπτά, 2033), whence Eng. words beginning with “hept” — ,corresponds to the

Heb. shebac (which is akin to sabac, signifying “to be full, abundant”), sometimes used as an expression of fullness, e.g., Ruth 4:15: it generally expresses completeness, and is used most frequently in the Apocalypse; it is not found in the Gospel of John, nor between the Acts and the Apocalypse, except in Heb. 11:30 (in Rom. 11:4 the numeral is

heptakischilioi, “seven thousand”); in Matt. 22:26 it is translated “seventh” (marg., “seven”).

Note: In 2 Pet. 2:5, RV, “Noah with seven others” is a translation into idiomatic English of the Greek idiom “Noah the eighth person” (so kjv, translating literally). See EIGHTH.

SEVENTH

hebdomos (έβδομος, 1442) occurs in John 4:52; Heb. 4:4 (twice); Jude 14; Rev. 8:1; 10:7; 11:15; 16:17; 21:20.!

SEVEN TIMES

heptakis (έπτακίς, 2034) occurs in Matt. 18:21, 22; Luke 17:4 (twice).!

SEVENTY

hebdomekonta (έβδομ)κοντα, 1440) occurs in Luke 10:1, 17; in Acts 7:14 it

precedes pente, “five,” lit., “seventy-five,” rendered “threescore and fifteen”; for the details see fifteen, Note (1); in 23:23 it is translated “threescore and ten”; in 27:37 it precedes hex, “six,” lit., “seventy-six,” rendered “threescore and sixteen.”!

SEVENTY TIMES

hebdomekontakis (έβδομηκοντακίς, 1441) occurs in Matt. 18:22, where it is

followed by hepta, “seven,” “seventy times seven”; rv marg. has “seventy times and seven,” which many have regarded as the meaning; cf. Gen. 4:24 (Winer, in Winer-Moulton, Gram., p. 314, remarks that while this would be the strict meaning, it “would not suit the passage”; his translator, W. F. Moulton, in a footnote, expresses the opinion that it would. So also J. H. Moulton, Prol., p. 98, says: “A definite allusion to the Genesis story is highly probable: Jesus pointedly sets against the natural man’s craving for seventy-sevenfold revenge the spiritual man’s ambition to exercise the privilege of seventy-sevenfold forgiveness”).

The Lord’s reply “until seventy times seven” was indicative of completeness, the absence of any limit, and was designed to turn away Peter’s mind from a merely numerical standard. God’s forgiveness is limitless; so should man’s be.!

SEVER

1. katargeo (καταργέω, 2673), lit., “to reduce to inactivity” (see abolish, where all the occurences are given), is rendered “ye are severed (from Christ)” in Gal. 5:4, rv; the

aorist tense indicates that point of time at which there was an acceptance of the judaistic doctrines; to those who accepted these Christ would be of no profit, they were as branches severed from the tree.

2. aphorizo (άφορίζω, 873), “to separate from,” is used of the work of the angels at the end of this age, in “severing” the wicked from among the righteous, Matt. 13:49, a premillennial act quite distinct from the rapture of the Church as set forth in 1 Thess. 4. See divide, No. 1.

SEVERAL

idios (ίδιος, 2398), “one’s own,” is translated “several (ability),” in Matt. 25:15.

Note: For Rev. 21:21, “the several gates,” RV, see every, No. 3.

SEVERALLY

idia (ίδιος, 2398**), the dative case, feminine, of idios (see above), is used adverbially, signifying “severally,” in 1 Cor. 12:11.

Notes: (1) In Rom. 12:5, kata (kath) followed by the numeral heis, “one,” and preceded by the article, signifies “severally,” rv (kjv, “every one”). Cf. every, Note (1). (2) In 1 Cor. 12:27, rv, the phrase ek merous, lit., “out of a part” (meros), is rendered

“severally” (kjv, “in particular”). (3) In Heb. 9:5, rv, the phrase kata meros, lit., “according to a part,” is rendered “severally.” (4) For Eph. 5:33, RV, “severally,” see every, No. 3.

SEVERITY

1.    apotomia (άποτομία, 663), “steepness, sharpness” (apo, “off,” temno, “to cut”;

tome, “a cutting”), is used metaphorically in Rom. 11:22 (twice) of “the severity of God,” which lies in His temporary retributive dealings with Israel.! In the papyri it is used of exacting to the full the provisions of a statute. Cf. the adverb apotomos, “sharply” (which see).

2.    apheidia (άφειδία, 857), primarily “extravagance” (a, negative, pheidomai, “to spare”), hence, “unsparing treatment, severity,” is used in Col. 2:23, RV, “severity (to the body),” kjv, “neglecting of” (marg., “punishing, not sparing”); here it refers to ascetic discipline; it was often used among the Greeks of courageous exposure to hardship and danger.!

SEW

epirapto or epirrhapto (έπιρράπτω, 1976) (epi, “upon,” rhapto, “to sew or stitch”), is used in Mark 2:21.!

SHADOW (Noun)

1. skia (σκία, 4639) is used (a) of “a shadow,” caused by the interception of light, Mark 4:32; Acts 5:15; metaphorically of the darkness and spiritual death of ignorance, Matt. 4:16; Luke 1:79; (b) of “the image” or “outline” cast by an object, Col. 2:17, of ceremonies under the Law; of the tabernade and its appurtenances and offerings, Heb.

8:5; of these as appointed under the Law, Heb. 10:1.!

2. aposkiasma (άποσκίασμα, 644), “a shadow,” is rendered “shadow that is cast” in Jas. 1:17, RV; the kjv makes no distinction between this and No. 1. The probable significance of this word is “overshadowing” or “shadowing-over” (which apo may

indicate), and this with the genitive case of trope, “turning,” yields the meaning “shadowing-over of mutability” implying an alternation of “shadow” and light; of this there are two alternative explanations, namely, “overshadowing” (1) not caused by mutability in God, or (2) caused by change in others, i.e., “no changes in this lower world can cast a shadow on the unchanging Fount of light” [Mayor, who further remarks, “The

meaning of the passage will then be, ‘God is alike incapable of change (parallage) and incapable of being changed by the action of others’”].

For SHADOWING, Heb. 9:5, kjv, see overshadow SHAKE

1.    saleuo (σαλεύω, 4531), “to agitate, shake,” primarily of the action of stormy winds, waves, etc., is used (a) literally, of a reed, Matt. 11:7; Luke 7:24; a vessel, “shaken” in filling, Luke 6:38; a building, Luke 6:48; Acts 4:31; 16:26; the natural forces of the heavens and heavenly bodies, Matt. 24:29; Mark 13:25; Luke 21:26; the earth,

Heb. 12:26, “shook”; (b) metaphorically, (1) of “shaking” so as to make insecure, Heb. 12:27 (twice); (2) of casting down from a sense of security, Acts 2:25, “I should (not) be moved”; (3) to stir up (a crowd), Acts 17:13; (4) to unsettle, 2 Thess. 2:2, “(to the end that) ye be not (quickly) shaken (from your mind),” i.e., from their settled conviction and the purpose of heart begotten by it, as to the return of Christ before the Day of the Lord begins; the metaphor may be taken from the loosening of a ship from its moorings by a storm. See move, stir.!

2.    seio (σείω, 4579), “to shake to and fro,” is rendered “to shake” in Matt. 28:4, kjv; Heb. 12:26, kjv; Rev. 6:13, kjv and rv; see move, No. 3.

3. apotinasso (άποτινάσσω, 660), “to shake off” (apo, “from,” tinasso, “to shake”), is used in Luke 9:5, of dust from the feet; Acts 28:5, of a viper from the hand.! In the Sept., Judg. 16:20; 1 Sam. 10:2; Lam. 2:7.!

4.    ektinasso (έκτινάσσω, 1621), “to shake out,” is used of “shaking off” the dust from the feet, Matt. 10:14; Mark 6:11; Acts 13:51; of “shaking out” one’s raiment, Acts 18:6.! SHALL

mello (μέλλω, 3195), “to be about (to be or do),” is used of purpose, certainty, compulsion or necessity. It is rendered simply by “shall” or “should” (which frequently represent elsewhere part of the future tense of the verb) in the following (the rv sometimes translates differently, as noted): Matt. 16:27 (1st part), lit., “is about to come”; 17:12, 22; 20:22, RV, “am about”; 24:6; Mark 13:4 (2nd part), RV, “are about”; Luke 9:44; 21:7 (2nd part), RV, “are about”; v. 36; Acts 23:3; 24:15; 26:2, RV, “I am (to)”;

Rom. 4:24; 8:13 (1st part), RV, “must”; v. 18; 2 Tim. 4:1; Heb. 1:14; 10:27; Jas. 2:12, RV “are to”; 1 Pet. 5:1; Rev. 1:19; 2:10 (1st and 2nd parts), RV, “art about,” “is about”; 3:10, rv, “is (to)”; 17:8 (1st part), rv, “is about.” See about, B.

Notes: (1) The use of “shall, shalt,” is frequently part of the rendering of a future tense of a verb. (2) The phrase “it shall come to pass” is the rendering of the future tense

of eimi, “to be,” in Acts 2:17, 21; 3:23; Rom. 9:26.

SHAMBLES

makellon (μάκελλον, 3111), a term of late Greek borrowed from the Latin macellum, denotes a “meat market,” translated “shambles” in 1 Cor. 10:25. The word is found in the koine, or vernacular Greek covering the time of the NT, illustrating this passage (see

Deissmann, Lightfrom the Ancient East, 274). A plan, drawn by Lietzmann, of a forum in Pompeii, shows both the slaughterhouse and the meat shop next to the chapel of Caesar. Some of the meat which had been used for sacrificial purposes was afterwards sold in the markets. The apostle enjoins upon the believer to enter into no inquiry, so as to avoid the troubling of conscience (contrast v. 28).!

SHAME (Noun, and Verb)

A. Nouns.

1.    atimia (άτιμία, 819) signifies (a) “shame, disgrace,” Rom. 1:26, “vile (passions),” RV, lit., “(passions) of shame”; 1 Cor. 11:14; (b) “dishonor,” e.g., 2 Tim. 2:20, where the idea of disgrace or “shame” does not attach to the use of the word; the meaning is that while in a great house some vessels are designed for purposes of honor, others have no

particular honor (time) attached to their use (the prefix a simply negatives the idea of honor). See dishonor.

2.    aischune (αισχύνή, 152): See ashamed, B, No. 1.

3.    entrope (έντροπη, 1791), 1 Cor. 6:5 and 15:34. See ashamed, B, No. 2.!

4.    aschemosune (άσχήμοσύνή, 808) denotes (a) “unseemliness,” Rom. 1:27, rv (KV, “that which is unseemly”); (b) “shame, nakedness,” Rev. 16:15, a euphemism for No. 2.!

B. Adjective.

aischros (αισχρός, 150), “base, shameful” (akin to aischos, “shame”), of that which is opposed to modesty or purity, is translated as a noun in 1 Cor. 11:6; 14:35, kjv (rv, “shameful”); Eph. 5:12; in Titus 1:11, “filthy (lucre),” lit., “shameful (gain).” See filthy.!

C. Verbs.

1.    atimazo (άτιμάζω, 818), “to dishonor, put to shame (akin to A, No. 1): see dishonor, C, No. 1.

2.    entrepo (έντρέπω, 1788), lit., “to turn in upon, to put to shame” (akin to A, No. 3), is translated “to shame (you)” in 1 Cor. 4:14. See ashamed, A, No. 4.

3.    kataischuno (καταισχύνω, 2617), “to put to shame” (kata, perhaps signifying “utterly”), is translated “ye ... shame (them)” in 1 Cor. 11:22, kjv, rv, “ye ... put (them) to shame.” See ashamed, A, No. 3.

4.    paradeigmati o (παραδειγματίζω, 3856) signifies “to set forth as an example”

(para, “beside,” deiknumi, “to show”), and is used in Heb. 6:6 of those Jews, who, though attracted to, and closely associated with, the Christian faith, without having

experienced more than a tasting of the heavenly gift and partaking of the Holy Ghost (not actually receiving Him), were tempted to apostatize to Judaism, and, thereby crucifying the Son of God a second time, would “put Him to an open shame.” So were criminals exposed.! In the Sept., Num. 25:4; Jer. 13:22; Ezek. 28:17.!

SHAMEFASTNESS (kjv, SHAMEFACEDNESS)

aidos (αιδώς, 127), “a sense of shame, modesty,” is used regarding the demeanor of

women in the church, 1 Tim. 2:9 (some mss. have it in Heb. 12:28 for deos, “awe”: here only in NT). “Shamefastness is that modesty which is ‘fast’ or rooted in the character ... The change to ‘shamefacedness’ is the more to be regretted because shamefacedness ... has come rather to describe an awkward diffidence, such as we sometimes call

sheepishness” (Davies; Bible English, p. 12).

As to aidos and aischune (see ashamed, B, No. 1), aidos is more objective, having regard to others; it is the stronger word. “Aidos would always restrain a good man from an unworthy act, aischune would sometimes restrain a bad one” (Trench, Syn. Sec.xix, xx).

SHAMEFULLY (ENTREAT)

Note: This forms part of the rendering of (a) atimazo, Mark 12:4, Luke 20:11, see

dishonor, C, No. 1, entreat, Note, handle, No. 4; (b) hubrizo, “to insult,” Acts 14:5, rv; 1 Thess. 2:2, “were (rv, having been) shamefully entreated.” See spitefully. SHAPE

1.    eidos (είδος, 1491), rendered “shape” in the kjv of Luke 3:22 and John 5:37: see form, No. 4.

2.    homoioma (ομοίώμα, 3667), rendered “shapes” in Rev. 9:7: see likeness, No. 1. For SHARERS (Heb. 2:14) see partake, B, No. 1.

SHARP, SHARPER, SHARPLY, SHARPNESS

A. Adjectives.

1.    oxus (οξύς, 3691) denotes (a) “sharp” (Eng., “oxy — ),” said of a sword, Rev. 1:16; 2:12; 19:15; of a sickle, 14:14, 17, 18 (twice); (b) of motion, “swift,” Rom. 3:15. See swift.!

2.    tomos (τομώτερος, 511430), akin to temno, “to cut” [Eng., “(ana)tomy,” etc.], is

used metaphorically in the comparative degree, tomoteros, in Heb. 4:12, of the Word of God.

B. Adverb.

apotomos (άποτόμώς, 664) signifies “abruptly, curtly,” lit., “in a manner that cuts” (apo, “from,” temno, “to cut,” hence “sharply, severely,” 2 Cor. 13:10, rv, “(that I may

not ... deal) sharply,” kjv, “(use) sharpness”; the pronoun “you” is to be understood, i.e., “that I may not use (or deal with) ... sharply”; Titus 1:13, of rebuking.! Cf. apotomia, “severity.”

SHAVE

xurao (ξυράω, 3587), a late form of xureo, or xuro, from xuron, “a razor,” occurs in Acts 21:24 (middle voice), in connection with a vow (Num. 6:2-18; cf. Acts 18:18: see shear); 1 Cor. 11:5, 6 (2nd part in each).!

SHE

Note: The words under HE in their feminine forms are used for this pronoun.

SHEAR, shearer, SHORN

keiro (κείρω, 2751) is used (a) of “shearing sheep,” Acts 8:32, “shearer,” lit., “the (one) shearing”: (b) in the middle voice, “to have one’s hair cut off, be shorn,” Acts 18:18; 1 Cor. 11:6 (twice; cf. xurao, “to shave”; see above).!

SHEATH

theke (θ)κη, 2336), “a place to put something in” (akin to tithemi, “to put”), “a receptacle, chest, case,” is used of the “sheath” of a sword, John 18:11.!

SHED

1.    ekcheo (έκχέω, 1632), “to pour out,” is translated “to shed” or “to shed forth” in Acts 2:33; Titus 3:6, kjv; of “shedding” blood in murder, Rom. 3:15. See pour, No. 3.

2.    ekchuno, or ekchunno (έκχέω, 1632), a later form of No. 1, is used of the voluntary giving up of His life by Christ through the “shedding” of His blood in crucifixion as an atoning sacrifice, Matt. 26:28; Mark 14:24; Luke 22:20, kjv, “is shed,” rv, “is poured out”; these passages do not refer to the effect of the piercing of His side (which took place after His death); of the murder of servants of God, Matt. 23:35; Luke 11:50; Acts 22:20 (in the best texts; others have No. 1); of the love of God in the hearts of believers through the Holy Spirit, Rom. 5:5. For the “pouring out” of the Holy Spirit,

Acts 10:45, see pour, No. 4. (The form in the last two passages might equally well come from No. 1, above.) See gush out, run, spill.

SHEEP

1. probaton (πρόβατον, 4263), fromprobaino, “to go forward,” i.e., of the movement of quadrupeds, was used among the Greeks of small cattle, sheep and goats; in the NT, of “sheep” only (a) naturally, e.g., Matt. 12:11, 12; (b) metaphorically, of those who belong to the Lord, the lost ones of the house of Israel, Matt. 10:6; of those who are under the care of the Good Shepherd, e.g., Matt. 26:31; John 10:1, lit., “the fold of the sheep,” and vv. 2-27; 21:16, 17 in some texts; Heb. 13:20; of those who in a future day, at the introduction of the millennial kingdom, have shown kindness to His persecuted earthly people in their great tribulation, Matt. 25:33; of the clothing of false shepherds, Matt.

7:15; (c) figuratively, by way of simile, of Christ, Acts 8:32; of the disciples, e.g., Matt. 10:16; of true followers of Christ in general, Rom. 8:36; of the former wayward condition of those who had come under His Shepherd care, 1 Pet. 2:25; of the multitudes who sought the help of Christ in the days of His flesh, Matt. 9:36; Mark 6:34.

2. probation (πρόβατον, 4263*), a diminutive of No. 1, “a little sheep,” is found in

the best texts in John 21:16, 17 (some have No. 1); distinct from arnia, “lambs” (v. 15), but used as a term of endearment.!

Note: For “keeping sheep,” Luke 17:7, rv, see cattle.

For SHEEPFOLD see fold SHEEP GATE, SHEEP MARKET

probatikos (προβατικός, 4262), an adjective, used in the grammatically feminine form, in John 5:2, to agree with pule, “a gate,” understood, rv, “sheep gate” (not with

agora, “a market,” kjv, “sheep market”).! In the Sept., Neh. 3:1, 32; 12:39.! This “sheep gate” was near the Temple; the sacrifices for the Temple probably entered by it. SHEEPSKIN

melote (μηλωτή, 3374), from melon, “a sheep or goat,” occurs in Heb. 11:37.! In the Sept., 1 Kings 19:13, 19; 2 Kings 2:8, 13, 14.!

SHEET

othone (οθόνη, 3607) primarily denoted “fine linen,” later, “a sheet,” Acts 10:11; 11:5.! Cf. othonion, “linen.”

SHEKEL, HALF SHEKEL

1.    stater (στατήρ, 4715), a tetradrachmon or four drachmae, originally 224 grains, in Tyrian currency, but reduced in weight somewhat by the time recorded in Matt. 17:24; the value was about three shillings, and would pay the Temple tax for two persons, Matt. 17:27, rv, “shekel” (kjv, “a piece of money”); in some mss., 26:16; see money, Note.!

2.    didrachmon (δίδραχμον, 1323), “a halfshekel” (i.e., dis, “twice,” drachme, “a drachma,” the coin mentioned in Luke 15:8, 9), was the amount of the tribute in the 1st cent., A.D., due from every adult Jew for the maintenance of the Temple services, Matt. 17:24 (twice).! This was based on Exod. 30:13, 24 (see also 38:24-26; Lev. 5:15; 27:3, 25; Num. 3:47, 50; 7:13ff.; 18:16).

SHEPHERD

poimen (ποιμήν, 4166) is used (a) in its natural significance, Matt. 9:36; 25:32; Mark 6:34; Luke 2:8, 15, 18, 20; John 10:2, 12; (b) metaphorically of Christ, Matt. 26:31; Mark 14:27; John 10:11, 14, 16; Heb. 13:20; 1 Pet. 2:25; (c) metaphorically of those who act as pastors in the churches, Eph. 4:11.! See pastor.

For CHIEF SHEPHERD see chief, B, No. 3 SHEW (SHOW)

1. deiknumi, or deiknuo, (δεικνύω, 1166) denotes (a) “to show, exhibit,” e.g., Matt. 4:8; 8:4; John 5:20; 20:20; 1 Tim. 6:15; (b) “to show by making known,” Matt. 16:21; Luke 24:40; John 14:8, 9; Acts 10:28; 1 Cor. 12:31; Rev. 1:1; 4:1; 22:6; (c) “to show by way of proving,” Jas. 2:18; 3:13.

2.    anadeiknumi ( ναδείκνυμι, 322) signifies (a) “to lift up and show, show forth,

declare” (ana, “up,” and No. 1), Acts 1:24; (b) to “appoint,” Luke 10:1. See appoint, No. 14.!

3.    endeiknumi (ένδείκνυμι, 1731) signifies (1) “to show forth, prove” (middle voice), said (a) of God as to His power, Rom. 9:17; His wrath, 9:22; the exceeding riches of His grace, Eph. 2:7; (b) of Christ, as to His longsuffering, 1 Tim. 1:16; (c) of Gentiles, as to “the work of the Law written in their hearts,” Rom. 2:15; (d) of believers, as to the proof of their love, 2 Cor. 8:24; all good fidelity, Titus 2:10; meekness, 3:2; love toward God’s Name, Heb. 6:10; diligence in ministering to the saints, v. 11; (2) “to manifest by evil acts,” 2 Tim. 4:14, “did (me much evil),” marg., “showed.”!

4.    epideiknumi (έπιδείκνυμι, 1925), epi, “upon,” intensive, and No. 1, signifies (a)

“to exhibit, display,” Matt. 16:1; 22:19; 24:1; Luke 17:14 (in some mss. 24:40; No. 1 in the best texts); in the middle voice, “to display,” with a special interest in one’s own action, Acts 9:39; (b) “to point out, prove, demonstrate,” Acts 18:28; Heb. 6:17.!

5.    hupodeiknumi (ύποδείκνυμι, 5263), primarily, “to show secretly (hupo, ‘under’), or by tracing out,” hence, “to make known, warn,” is translated “to show” in Luke 6:47; Acts 9:16; in 20:35, kjv (rv, “I gave ... an example”). See example, warn.

6.    poieo (ποιέω, 4160), “to make, to do,” is translated, “He hath showed” in Luke 1:51; “to show (mercy),” v. 72, RV (kjv, “perform”); “showed (mercy),” 10:37; John 6:30, kjv, “showest Thou,” rv, “doest Thou (for a sign)”; Acts 7:36, kjv, “showed,” rv, “wrought”; Jas. 2:13, “showed (no mercy)”; in Mark 13:22 in the best texts (some have

didomi), “shall show (signs).” See do, No. 1.

7.    menuo (μήνύω, 3377), “to disclose, make known” (what was secret), is rendered “to show” in Luke 20:37; 1 Cor. 10:28; in a forensic sense, John 11:57; Acts 23:30, RV (kjv, “it was told”). See tell.!

8.    paristemi (παρίστήμι, 3936), “to show,” in Acts 1:3; 2 Tim. 2:15 (kjv): see present, No. 1.

9.    parecho (παρέχω, 3930), “to afford, give, show,” etc., in the active voice, is translated “showed” in Acts 28:2; in the middle voice, “showing” in Titus 2:7 (1st part). See bring, No. 21.

10.    exangello (έξαγγέλλω, 1804), “to tell out, proclaim abroad, to publish

completely” (ek, or ex, “out,” angello, “to proclaim”), is rendered “show forth” in 1 Pet.

2:9; it indicates a complete proclamation (verbs compounded with ek often suggest what is to be done fully).!

11.    didomi (δίδωμι, 1325), “to give,” is rendered “to show” in Matt. 24:24. See also No. 6.

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

Notes: The kjv translates the following words by the verb “to show” in the passages indicated. The rv gives the better renderings: (1) apodeiknumi (“to demonstrate”), 2

Thess. 2:4, “setting (himself) forth,” see set, No. 17; (2) anangello (“to declare”), Matt. 11:4, “tell”; John 16:13-15, “declare”; 16:25, “shall tell”; Acts 19:18 and 20:20, “declaring”; (3) katangello, Acts 16:17; 26:23; 1 Cor. 11:26, “proclaim”; in the last passage the partaking of the elements at the Lord’s Supper is not a “showing forth” of His death, but a proclamation of it; (4) phaneroo, John 7:4; 21:1 (twice), 14; Rom. 1:19, “to manifest”; (5) deloo, (“to make plain”), 2 Pet. 1:14, “signify”; (6) diegeomai (“to recount”), Luke 8:39, “declare”; (7) emphanizo (“to manifest”), Acts 23:22, “hast signified”; (8) euangelizo, Luke 1:19, “to bring glad tidings”; (9) katatithemi (“to lay up”), Acts 24:27, “to gain”; (10) lego (“to tell”), 1 Cor. 15:51, “I tell”; (11), energeo,

Matt. 14:2 and Mark 6:14, “work”; (12), ophthe (lit., “was seen”), Acts 7:26, “He appeared”; (13), ginomai (“to become”), Acts 4:22, “was wrought”; (14), in Acts 10:40, emphanes, “manifest,” with didomi, “to give,” and ginomai, “to become,” gave . to be

made manifest” (kjv “showed ... openly”); (15) apangello (“to announce”), Matt. 11:4, “tell”; 12:18, “declare”; 28:11, “told”; Luke 14:21, “told”; Acts 26:20, “declared”; 28:21, “report”; 1 Thess. 1:9, “report”; 1 John 1:2, “declare”; (16), In Luke 1:58, kjv, megaluno, to magnify (rv), is rendered “shewed great.” (17) See also shewing. For SHEW BEFORE see foreshew SHEWBREAD

Note: The phrase rendered “the shewbread” is formed by the combination of the nouns prothesis, “a setting forth” (pro, “before,” tithemi, “to place”) and artos, “a loaf” (in the plural), each with the article, Matt. 12:4; Mark 2:26 and Luke 6:4, lit., “the loaves of the setting forth”; in Heb. 9:2, lit., “the setting forth of the loaves.”! The corresponding OT phrases are lit., “bread of the face,” Exod. 25:30, i.e., the presence, referring to the Presence of God (cf. Isa. 63:9 with Exod. 33:14, 15); “the bread of ordering,” 1 Chron. 9:32, marg. In Num. 4:7 it is called “the continual bread”; in 1 Sam. 21:4, 6, “holy bread” (kjv, “hallowed”). In the Sept. of 1 Kings 7:48, it is called “the bread of the offering”

(prosphora, “a bearing towards”). The twelve loaves, representing the tribes of Israel, were set in order every Sabbath day before the Lord, “on the behalf of the children,” Lev. 24:8, RV (marg., and kjv, “from”), “an everlasting covenant.” The loaves symbolized the fact that on the basis of the sacrificial atonement of the Cross, believers are accepted before God, and nourished by Him in the person of Christ. The showbread was partaken of by the priests, as representatives of the nation. Priesthood now being coextensive with all who belong to Christ, 1 Pet. 2:5, 9, He, the Living Bread, is the nourishment of all, and where He is, there, representatively, they are.

SHEWING

anadeixis (άνάδειξις, 323), “a shewing forth” (ana, “up or forth,” and deiknumi, “to show”), is translated “showing” in Luke 1:80.!

Note: For “showing,” Rom. 3:25, 26, RV, see declare, B.

SHIELD

thureos (θυρεός, 2375) formerly meant “a stone for closing the entrance of a cave”; then, “a shield,” large and oblong, protecting every part of the soldier; the word is used metaphorically of faith, Eph. 6:16, which the believer is to take up “in (en in the original) all” (all that has just been mentioned), i.e., as affecting the whole of his activities.! SHINE, SHINING

A.    Verbs.

1.    phaino (φαίνώ, 5316), “to cause to appear,” denotes, in the active voice, “to give light, shine,” John 1:5; 5:35; in Matt. 24:27, passive voice; so Phil. 2:15, RV, “ye are seen” (for kjv, “ye shine”); 2 Pet. 1:19 (active); so 1 John 2:8, Rev. 1:16; in 8:12 and 18:23 (passive); 21:23 (active). See appear.

2.    epiphaino (έπιφαίνώ, 2014), “to shine upon” (epi, “upon,” and No. 1), is so translated in Luke 1:79, rv (kjv, “to give light”). See appear, No. 2.

3.    lampo (λάμπώ, 2989), “to shine as a torch,” occurs in Matt. 5:15, 16, 17:2; Luke 17:24; Acts 12:7; 2 Cor. 4:6 (twice).!: see light, B, No. 3.

4.    stilbo (στίλβώ, 4744), “to shine, glisten,” is used in Mark 9:3 of the garments of

Christ at His transfiguration, RV, “glistering” kjv, “shining.”! Cf. exastrapto, “dazzling,” in Luke 9:29, RV.

5.    eklampo (έκλάμπώ, 1584), “to shine forth” (ek, “out” and No. 3), is used in Matt. 13:43, of the future shining “forth” of the righteous “in the Kingdom of their Father.”!

6.    perilampo (περιλάμπώ, 4034), “to shine around” (pen, “around,” and No. 3), is used in Luke 2:9, “shone round about,” of the glory of the Lord; so in Acts 26:13, of the light from Heaven upon Saul of Tarsus.!

7.    periastrapto (περιαστράπτώ, 4015), “to flash around, shine round about” (peri, and

astrape, “shining brightness”), is used in Acts 9:3 and 22:6 of the same circumstance as in 26:13 (No. 6).!

8.    epiphausko or epiphauo (έπιφαύώ, 2017), “to shine forth,” is used figuratively of Christ upon the slumbering believer who awakes and arises from among the dead, Eph. 5:14, RV, “shall shine upon thee” (kjv, “shall give thee light”).!

B.    Noun.

astrape (άστραπή, 796), denotes (a) “lightning,” (b) “bright shining,” of a lamp, Luke 11:36. See lightning. Cf. No. 7, above, and Note (1) below.

Notes: (1) In Luke 24:4, kjv, astrapto, “to lighten,” is translated “shining” (rv,

“dazzling”). (2) In 2 Cor. 4:4, kjv, augazo, “to shine forth,” is translated “shine” (RV, “dawn”).!

SHIP, SHIPPING

1.    ploion (πλοιον, 4143), akin to pleo, “to sail,” a boat or a ship, always rendered appropriately “boat” in the RV in the Gospels; “ship” in the Acts; elsewhere, Jas. 3:4;

Rev. 8:9; 18:17 (in some mss.), 19. See boat, No. 2.

2.    ploiarion (πλοιάριον, 4142), a diminutive form of No. 1, is translated “ship” in the kjv of Mark 3:9; 4:36 and John 21:8; “(took) shipping” in John 6:24, kjv, rv “(got into the) boats. See boat, No. 1.

3.    naus (ναυς, 3491) denotes “a ship” (Lat. navis, Eng. “nautical,” “naval,” etc.), Acts 27:41.! Naus, in classical Greek the ordinary word for a “ship,” survived in Hellenistic Greek only as a literary word, but disappeared from popular speech (Moulton, Proleg., p.

25). Blass (Philology of the Gospels, p. 186) thinks the solitary Lucan use of naus was due to a reminiscence of the Homeric phrase for beaching a “ship.”

Note: For epibaino, Acts 21:6, “we took ship,” see take, Note (16).

For OWNER OF THE SHIP see owner, No. 2 For SHIPMEN see mariners For SHIPMASTER see master, A, No. 7 SHIPWRECK

nauageo (ναυαγέω, 3489) signifies (a) literally, “to suffer shipwreck” (naus, “a

ship,” agnumi, “to break”), 2 Cor. 11:25; (b) metaphorically, “to make shipwreck,” 1 Tim. 1:19, “concerning the faith,” as the result of thrusting away a good conscience (both verbs in this v. are in the aorist tense, signifying the definiteness of the acts).!

For SHIVERS (Rev. 2:27) see break, A, No. 5 For SHOD see bind, No. 3

SHOE

hupodemo (ύπόδημα, 5266) denotes “a sole bound under the foot” (hupo, “under,”

deo, “to bind”; cf. hupodeo, “to bind under”), “a sandal,” always translated “shoes,” e.g., Matt. 3:11; 10:10; Mark 1:7.

SHOOT FORTH

proballo (προβάλλω, 4261), lit., “to throw before,” is used of “the putting forth of leaves, blossom, fruit,” said of trees in general, Luke 21:30, “shoot forth.” See put (forward), Acts 19:33.!

Note: In Mark 4:32, kjv, poieo, “to do, make,” is rendered “shooteth out,” rv,

“putteth out.”

For SHORE see beach and lip

For SHORT (Adjective and Adverb) see little, A, No. 2 and B, No. 2 Note: In 1 Thess. 2:17, “a short season,” is lit., “a season of an hour” (hora; see hour, season, No. 1.

SHORT (come, cut), SHORTEN

1.    koloboo (κολοβόω, 2856) denotes “to cut off, amputate” (kolobos, “docked”); hence, “to curtail, shorten,” said of the “shortening” by God of the time of the great tribulation, Matt. 24:22 (twice); Mark 13:20 (twice).! In the Sept., 2 Sam. 4:12.!

2.    sustello (συστέλλω, 4958) denotes (a) “to draw together” (sun, “together,” stello, “to bring, gather”), “to contract, shorten,” 1 Cor. 7:29, RV, “(the time) is shortened” (kjv, “. is short”); the coming of the Lord is always to be regarded as nigh for the believer, who is to be in constant expectation of His return, and thus is to keep himself from being the slave of earthly conditions and life’s relationships; (b) “to wrap up,” of enshrouding a body for burial, Acts 5:6, rv, “they wrapped (kjv, wound) ... up.”!

3.    suntemno (συντηρέω, 4933), primarily, “to cut in pieces” (sun, “together,” temno, “to cut”), then, “to cut down, cut short,” is used metaphorically in Rom. 9:28 (twice in some texts), “the Lord will execute His word (logos, not “work,” as kjv) upon the earth, finishing it and cutting it short,” i.e., in the fullfillment of His judgments pronounced upon Israel, a remnant only being saved; the “cutting short” of His word is suggestive of the summary and decisive character of the divine act.!

Note: For hustereo, “to come short, fall short,” see fall, No. 10.

SHORTLY

1.    eutheos (ευθέως, 2112), “straightway, directly,” is translated “shortly” in 3 John 14. The general use of the word suggests something sooner than “shortly.” See FORTHWITH, STRAIGHTWAY.

2.    tacheos (ταχέως, 5030): see quickly, No. 3.

3.    tacheion (τάχιον, 5032): see quickly, No. 2.

4.    en tachei: see quickly, No. 4.

Note: In 2 Pet. 1:14, kjv, tachinos, an adjective denoting “swift” (akin to the above), is translated “shortly” (RV, “swiftly”), lit., “the putting off of my tabernacle is swift” (i.e., in its approach). Cf. 2:1.

SHOULD

Note: This is frequently part of the translation of the tense of a verb. Otherwise it translates the following:

1. mello (μέλλω, 3195), “to be about to” (for the significance    of which    see    shall),

e.g., Mark 10:32, RV, “were to”; Luke 19:11, RV, “was to”; “should”    in 22:23;    24:21;

John 6:71; 7:39, RV, “were to”; 11:51; 12:4, 33; 18:32; Acts 11:28; 23:27, RV, “was about (to be slain)”; 1 Thess. 3:4, rv, “are to”; Rev. 6:11. See about, B. 2. dei (μέλλω, 1163), “it needs, it should,” e.g., Matt. 18:33; Acts 27:21: see must.

Note: In 1 Cor. 9:10, kjv, opheilo, “to owe,” is rendered “should” (rv, “ought to”). SHOULDER

omos (ώμος, 5606) occurs in Matt. 23:4 and Luke 15:5, and is suggestive (as in the latter passage) of strength and safety.!

SHOUT (Noun and Verb)

keleusma (κέλευμα, 2752), “a call, summons, shout of command” (akin to keleuo, “to

command”), is used in 1 Thess. 4:16 of the “shout” with which (en, “in,” denoting the attendant circumstances) the Lord will descend from heaven at the time of the rapture of the saints (those who have fallen asleep, and the living) to meet Him in the air. The “shout” is not here said to be His actual voice, though this indeed will be so (John 5:28).! In the Sept., Prov. 30:27, “(the locusts ... at the) word of command (march in rank).”!

B. Verb.

epiphoneo (έπιφώνέώ, 2019), “to call out” (epi, “upon,” phoneo, “to utter a sound”), is translated “shouted” in Acts 12:22, rv (kjv, “gave a shout”). See cry, B, No. 8. SHOW (Noun)

logos (λόγος, 3056), “a word,” is sometimes used of mere talk, the talk which one occasions; hence, “repute, reputation”; this seems to be the meaning in Col. 2:23, translated “a show (kjv ‘show’) of wisdom,” i.e., “a reputation for wisdom,” rather than “appearance, reason,” etc. See word.

Note: In Luke 20:47, kjv, prophasis, “a pretense” (rv), is translated “show.” See cloke (Pretense), No. 2.

SHOW (make a)

1.    deigmatizo (δειγματίζώ, 1165), “to make a show of, expose,” is used in Col. 2:15 of Christ’s act regarding the principalities and powers, displaying them “as a victor displays his captives or trophies in a triumphal procession” (Lightfoot). Some regard the meaning as being that He showed the angelic beings in their true inferiority (see under triumph). For its other occurrence, Matt. 1:19, see example, B, No. 1.!

2.    euprosopeo (εύπροσώπέώ, 2146) denotes “to look well, make a fair show” (eu, “well,” prosopon, “a face”), and is used in Gal. 6:12, “to make a fair show (in the flesh),”

i.e., “to make a display of religious zeal.” Deissmann illustrates the metaphorical use of this word from the papyri in Lightfrom the Ancient East, p. 96.!

Note: Forparateresis, kjv marg. in Luke 17:20, “outward show,” see observation.! For SHOW (Verb) see shew SHOWER

ombros (ομβρος, 3655) denotes a “heavy shower, a storm of rain,” Luke 12:54.!

For SHRANK and SHRINK see draw (B), No. 4 SHRINE

naos (ναός, 3485), “the inmost part of a temple, a shrine,” is used in the plural in Acts 19:24, of the silver models of the pagan “shrine” in which the image of Diana (Greek Artemis) was preserved. The models were large or small, and were signs of wealth and devotion on the part of purchasers. The variety of forms connected with the embellishment of the image provided “no little business” for the silversmiths. See TEMPLE.

SHUDDER

phrisso (φρίσσω, 5425), primarily, “to be rough, to bristle,” then, “to shiver, shudder, tremble,” is said of demons, Jas. 2:19, RV, “shudder” (kjv, “tremble”).! Cf. Matt. 8:29, indicating a cognizance of their appointed doom.

For SHUN see avoid, No. 4, and draw, (B), No. 4 SHUT, SHUT UP

1.    kleio (κλείω, 2808) is used (a) of things material, Matt. 6:6; 25:10; Luke 11:7;

John 20:19, 26; Acts 5:23; 21:30; Rev. 20:3; figuratively, 21:25; (b) metaphorically, of the kingdom of heaven, Matt. 23:13; of heaven, with consequences of famine, Luke 4:25;

Rev. 11:6; of compassion, 1 John 3:17, rv (kjv, “bowels of compassion”); of the blessings accruing from the promises of God regarding David, Rev. 3:7; of a door for testimony, 3:8.!

2.    apokleio (άποκλείω, 608), to shut fast (apo, away from, and No. 1), is used in Luke 13:25, expressing the impossibility of entrance after the closing.!

3.    katakleio (κατακλείω, 2623), lit., to shut down” (the kata has, however, an intensive use), signifies “to shut up in confinement,” Luke 3:20; Acts 26:10.! In the Sept., Jer. 32:3.!

4.    sunkleio (συγκλείω, 4788): see enclose.

SICK, SICKLY, SICKNESS

A. Verbs.

1.    astheneo (άσθενέω, 770), lit., “to be weak, feeble” (a, negative, sthenos, “strength”), is translated “to be sick,” e.g., in Matt. 10:8, “(the) sick”; 25:36; v. 39 in the best texts (some have B, No. 1); Mark 6:56; Luke 4:40; 7:10 (RV omits the word); 9:2; John 4:46; 5:3, rv (kjv, “impotent folk”); v. 7; 6:2, rv (kjv, “were diseased”); 11:1-3, 6; Acts 9:37; 19:12; Phil. 2:26, 27; 2 Tim. 4:20; Jas. 5:14. See diseased, B, No. 1, impotent, and, especially, weak.

2.    kamno (κάμνω, 2577), primarily, “to work,” hence, from the effect of constant work, “to be weary,” Heb. 12:3, is rendered “(him) that is sick,” in Jas. 5:15, RV, kjv “(the) sick.” The choice of this verb instead of the repetition of No. 1 (v. 14, see above), is suggestive of the common accompaniment of “sickness,” weariness of mind (which is the meaning of this verb), which not infrequently hinders physical recovery; hence this special cause is here intimated in the general idea of “sickness.” In some mss. it occurs in Rev. 2:3.! In the Sept., Job 10:1; 17:2.!

3.    sunecho (συνέχω, 4912), “to hold in, hold fast,” is used, in the passive voice, of “being seized or afflicted by ills,” Acts 28:8, “sick” (of the father of Publius, cf. Matt. 4:24; Luke 4:38, taken with). See constrain, No. 3.

Notes: (1) Noseo, “to be sick,” is used metaphorically of mental ailment, in 1 Tim.

6:4, “doting” (marg., “sick”). (2) The adverb kakos, “evilly ill,” with echo, “to hold, to have,” is rendered “to be sick,” in Matt. 4:24, RV, “that were sick”; 8:16; 9:12; 14:35 and Mark 1:32, RV (kjv, “diseased”); 1:34; 2:17; 6:55; Luke 5:31; 7:2. (3) For “sick of the palsy,” Luke 5:24; Acts 9:33, see palsy (sick of).

B. Adjectives.

1.    asthenes (άσθεν)ς, 772), lit., “without strength,” hence, “feeble, weak,” is used of “bodily debility,” Matt. 25:43 (for v. 39, see A, No. 1), 44; some texts have it in Luke 9:2 (the best omit it, the meaning being “to heal” in general); 10:9; Acts 5:15, 16; in 4:9 it is rendered “impotent. See feeble, impotent, weak.

2.    arrhostos (άρρωστος, 732), “feeble, sickly” (a, negative, rhonnumi, “to be strong”), is translated “sick” in Matt. 14:14; Mark 16:18; “sick folk” in Mark 6:5; “that were sick” in 6:13; “sickly” in 1 Cor. 11:30, here also of the physical state.! In the Sept.,

1 Kings 14:5; Mal. 1:8.!

C. Nouns.

1.    astheneia (άσθένεια, 769), “weakness, sickness” (akin to A, No. 1 and B, No. 1), is translated “sickness” in John 11:4. See disease, No. 1, infirmity, weakness.

2.    nosos (νόσος, 3554): see disease, No. 3.

SICKLE

drepanon (δρέπανον, 1407), “a pruning hook, a sickle” (akin to drepo, “to pluck”), occurs in Mark 4:29; Rev. 14:14, 15, 16, 17, 18 (twice), 19.!

SIDE

A. Noun.

pleura (πλευρά, 4125), “a side” (cf. Eng., “pleurisy”), is used of the “side” of Christ, into which the spear was thrust, John 19:34; 20:20, 25, 27 (some mss. have it in Matt. 27:49; see RV marg.); elsewhere, in Acts 12:7.!

B. Adverb.

peran (πέραν, 4008), an adverb, signifying “beyond, on the other side,” is used (a) as a preposition and translated “on the other side of,” e.g., in Mark 5:1; Luke 8:22; John 6:1, RV; 6:22, 25; (b) as a noun with the article, e.g., Matt. 8:18, 28; 14:22; 16:5. See beyond, No. 2.

Notes: (1) In Luke 9:47, the preposition para, “by the side of,” with the dative case of

the pronoun heautou, is rendered “by His side,” rv (kjv, “by Him”). (2) See also either, EVERYWHERE, No. 3, HIGHWAY, RIGHT.

SIFT

siniazo (σινιάζω, 4617), “to winnow, sift” (sinion, “a sieve”), is used figuratively in Luke 22:31.!

SIGH

1.    stenazo (στενάζω, 4727), “to groan,” is translated “He sighed” in Mark 7:34. See GRIEF, GROAN.

2.    anastenazo (άναστενάζω, 389), “to sigh deeply” (ana, “up,” suggesting “deep drawn,” and No. 1), occurs in Mark 8:12.! In the Sept., Lam. 1:4.!

SIGHT

A. Nouns.

1. eidos (είδος, 1491) is translated. “sight” in 2 Cor. 5:7; see appearance, No. 1.

2.    theoria (θεωρία, 2335) denotes “a spectacle, a sight” (akin to theoreo, to gaze, behold”; see behold), in Luke 23:45.!

3.    horama (όραμα, 3705), “that which is seen” (akin to horao, “to see”), besides its meaning, “a vision, appearance,” denotes “a sight,” in Acts 7:31. See vision.

4.    ophthalmos (οφθαλμός, 3788) “an eye” (Eng. “ophthalmic,” etc.) in Acts 1:9 is translated “sight” (plur. lit., “eyes”). See eye.

5.    anablepsis (άνάβλεψις, 309) denotes “recovering of sight” (ana, “again,” blepo,

“to see”), Luke 4:18.! In the Sept, Isa. 61:1.! Notes: (1) For horasis (akin to No. 3), translated “in sight” in Rev. 4:3, kjv (rv, “to look upon”), see look, B. (2) In Luke 7:21, the infinitive mood of blepo, “to see,” is used as a noun, “(He bestowed, kjv, ‘gave’) sight.” In Acts 9:9 it is used in the present participle with me, “not,” “without sight” (lit., “not seeing”). (3) In Heb. 12:21 phantazomai, “to make visible,” is used in the present participle as a noun, with the article, “(the) sight.”! (4) In Luke 21:11, kjv, phobetron (or

phobethron), plur., is translated “fearful sights” (rv, “terrors”).!

B. Verb.

anablepo (άναβλέπω, 308), “to look up,” also denotes “to receive or recover sight” (akin to A, No. 5), e.g., Matt. 11:5; 20:34; Mark 10:51, 52; Luke 18:41-43; John 9:11, 15, 18 (twice); Acts 9:12, 17, 18; 22:13.

SIGHT OF (in the)

1.    enopion (ένώπιον, 1799), for which see before, No. 9, is translated “in the sight of” in the RV (for kjv, “before”) in Luke 12:6; 15:18; 16:15; Acts 7:46; 10:33; 19:19; 1 Tim. 5:4, 21; 2 Tim. 2:14; 4:1; Rev. 13:12. The RV is more appropriate in most passages, as giving the real significance of the word.

2.    katenopion (κατενώπιον, 2714), see before, No. 10, is translated “in the sight of’ in 2 Cor. 2:17 (in some texts); Col. 1:22, kjv.

3.    emprosthen (εμπροσθεν, 1715), see before, No. 4, is translated “in the sight of” in Matt. 11:26; Luke 10:21; 1 Thess. 1:3, kjv.

4. enantion (έναντίον, 1726), see before, No. 5, is translated “in the sight of’ in Acts 7:10.

5. enanti (εναντι, 1725), see before, No. 6, is translated “in the sight of’ in Acts 8:21, kjv.

6.    katenanti (κατέναντι, 2713), see before, No. 8, is found in the best texts in 2 Cor. 12:19, “in the sight of,” RV, and in 2:17.

SIGN

1. semeion (σημειον, 4592), “a sign, mark, indication, token,” is used (a) of that which distinguished a person or thing from others, e.g., Matt. 26:48; Luke 2:12; Rom. 4:11; 2 Cor. 12:12 (1st part); 2 Thess. 3:17, “token,” i.e., his autograph attesting the authenticity of his letters; (b) of a “sign” as a warning or admonition, e.g., Matt. 12:39, “the sign of (i.e., consisting of) the prophet Jonas”; 16:4; Luke 2:34; 11:29, 30; (c) of

miraculous acts (1) as tokens of divine authority and power, e.g., Matt. 12:38, 39 (1st part); John 2:11, rv, “signs”; 3:2 (ditto); 4:54, “(the second) sign,” rv; 10:41 (ditto); 20:30; in 1 Cor. 1:22, “the Jews ask for signs,” RV, indicates that the Apostles were met with the same demand from jews as Christ had been: “signs were vouchsafed in plenty, signs of God’s power and love, but these were not the signs which they sought.. They wanted signs of an outward Messianic Kingdom, of temporal triumph, of material greatness for the chosen people.. With such cravings the Gospel of a ‘crucified Messiah’ was to them a stumblingblock indeed” (Lightfoot); 1 Cor. 14:22; (2) by demons, Rev. 16:14; (3) by false teachers or prophets, indications of assumed authority, e.g., Matt. 24:24; Mark 13:22; (4) by Satan through his special agents, 2 Thess. 2:9; Rev. 13:13, 14; 19:20; (d) of tokens portending future events, e. g., Matt. 24:3, where “the sign of the Son of Man” signifies, subjectively, that the Son of Man is Himself the “sign” of what He is about to do; Mark 13:4; Luke 21:7, 11, 25; Acts 2:19; Rev. 12:1, rv; 12:3, RV; 15:1.

“Signs” confirmatory of what God had accomplished in the atoning sacrifice of Christ, His resurrection and ascension, and of the sending of the Holy Spirit, were given to the Jews for their recognition, as at Pentecost, and supernatural acts by apostolic ministry, as well as by the supernatural operations in the churches, such as the gift of tongues and prophesyings; there is no record of the continuance of these latter after the circumstances recorded in Acts 19:1-20.

2. parasemos (παράσημος, 3902), an adjective meaning “marked at the side” (para,

“beside,” sema, “a mark”), is used in Acts 28:11 as a noun denoting the figurehead of a vessel.!

SIGNS (to make)

enneuo (έννεύω, 1770), “to nod to” (en, “in,” neuo, “to nod”), denotes “to make a sign to” in Luke 1:62.! In the Sept., Prov. 6:13; 10:10.!

Note: For dianeuo, Luke 1:22, rv, see beckon, No. 2.

For SIGNIFICATION, 1 Cor. 14:10, see dumb, No. 2 SIGNIFY

1.    semaino (σημαίνω, 4591), “to give a sign, indicate” (sema, “a sign”: cf. sign, No. 1), “to signify,” is so translated in John 12:33; 18:32; 21:19; Acts 11:28; 25:27; Rev. 1:1, where perhaps the suggestion is that of expressing by signs.!

2.    deloo (δηλόω, 1213), “to make plain” (delos, “evident”), is translated “to signify” in 1 Cor. 1:11, RV, “it hath been signified” (kjv, “declared”); Heb. 9:8; 12:27; 1 Pet. 1:11, kjv (rv, “point unto”); 2 Pet. 1:14, rv, “signified” (kjv, “hath showed”). See point (unto).

3.    emphanizo (έμφανίζω, 1718), “to manifest, make known,” is translated “signify” in Acts 23:15; v. 22, rv (kjv, “hath showed”). See appear, No. 5.

Note: In Acts 21:26, kjv, diangello, “to announce,” is rendered “to signify” (rv, “declaring”).

SILENCE

sige (σιγή, 4602) occurs in Acts 21:40; Rev. 8:1, where the “silence” is introductory to the judgments following the opening of the seventh seal.!

Note: For hesuchia, kjv, “silence,” in Acts 22:2 and 1 Tim. 2:11, 12, see quietness.

B. Verbs.

1.    phimoo (φιμόώ, 5392), “to muzzle,” is rendered “to put to silence” in Matt. 22:34;

1 Pet. 2:15. See muzzle, peace (hold), speechless, still.

2.    sigao (σιγάώ, 4601), “to be silent”: see peace (hold), No. 1.

For SILENT, Luke 1:20, rv, see dumb, B

SILK

serikos or sirikos (σηρικός, 4596), “silken,” an adjective derived from the Seres, a people of India, who seem to have produced “silk” originally as a marketable commodity, is used as a noun with the article, denoting “silken fabric,” Rev. 18:12.!

For SILLY, 2 Tim. 3:6, see woman, No. 2 SILVER

A. Nouns.

1.    argurion (άργύριον, 694) is rendered “silver” in Acts 3:6; 8:20, rv (kjv,

“money”); 20:33; 1 Cor. 3:12 (metaphorical); 1 Pet. 1:18.

See MONEY, PIECE.

2.    arguros (άργυρος, 696), akin to argos, “shining,” denotes “silver.” In each occurrence in the NT it follows the mention of gold, Matt. 10:9; Acts 17:29; Jas. 5:3;

Rev. 18:12.! Note: For drachme, Luke 15:8, see piece.

B. Adjective.

argureos (άργύρεος, 693) signifies “made of silver,” Acts 19:24; 2 Tim. 2:20; Rev. 9:20.!

SILVERSMITH

argurokopos (άργυροκόπος, 695), from arguros (see above) and kopto, “to beat,” occurs in Acts 19:24.! In the Sept., Judg. 17:4; Jer. 6:29.!

SIMILITUDE

Note: For homoioma, rendered “similitude” in Rom. 5:14, kjv, see likeness, No. 1. For homoiotes, “similitude” in Heb. 7:15 kjv, see like, C, Note (1), and likeness, No. 3. For homoiosis, “similitude” in Jas. 3:9, kjv, see likeness, No. 2.

For SIMPLE see guileless, No. 2, and harmless For SIMPLICITY see liberality SIN (Noun and Verb)

A. Nouns.

1. hamartia (αμαρτία, 266) is, lit., “a missing of the mark,” but this etymological meaning is largely lost sight of in the NT. It is the most comprehensive term for moral obliquity. It is used of “sin” as (a) a principle or source of action, or an inward element producing acts, e.g., Rom. 3:9; 5:12, 13, 20; 6:1, 2; 7:7 (abstract for concrete); 7:8

(twice), 9, 11, 13, “sin, that it might be shown to be sin,” i.e., “sin became death to me, that it might be exposed in its heinous character”: in the last clause, “sin might become exceeding sinful,” i.e., through the holiness of the Law, the true nature of sin was designed to be manifested to the conscience;

(b)    a governing principle or power, e.g., Rom. 6:6, “(the body) of sin,” here “sin” is spoken of as an organized power, acting through the members of the body, though the seat of “sin” is in the will (the body is the organic instrument); in the next clause, and in other passages, as follows, this governing principle is personified, e.g., Rom. 5:21; 6:12,

14, 17; 7:11, 14, 17, 20, 23, 25; 8:2; 1 Cor. 15:56; Heb. 3:13; 11:25; 12:4; Jas. 1:15 (2nd part);

(c)    a generic term (distinct from specific terms such as No. 2 yet sometimes inclusive of concrete wrong doing, e.g., John 8:21, 34, 46; 9:41; 15:22, 24; 19:11); in Rom. 8:3, “God, sending His own Son in the likeness of sinful flesh,” lit., “flesh of sin,” the flesh stands for the body, the instrument of indwelling “sin” [Christ, preexistently the Son of God, assumed human flesh, “of the substance of the virgin Mary”; the reality of

incarnation was His, without taint of sin (for homoioma, “likeness,” see likeness)], and

as an offering for sin,” i.e., “a sin offering” (so the Sept., e.g., in Lev. 4:32; 5:6, 7, 8, 9), “condemned sin in the flesh,” i.e., Christ, having taken human nature, “sin” apart (Heb. 4:15), and having lived a sinless life, died under the condemnation and judgment due to our “sin”; for the generic sense see further, e.g., Heb. 9:26; 10:6, 8, 18; 13:11; 1 John 1:7, 8; 3:4 (1st part; in the 2nd part, “sin” is defined as “lawlessness,” rv), 8, 9; in these verses the kjv use of the verb to commit is misleading; not the committal of an act is in view, but a continuous course of “sin,” as indicated by the rv, “doeth.” The apostle’s use

of the present tense of poieo, “to do,” virtually expresses the meaning of prasso, “to practice,” which John does not use (it is not infrequent in this sense in Paul’s Epp., e.g., Rom. 1:32, rv; 2:1; Gal. 5:21; Phil. 4:9); 1 Pet. 4:1 (singular in the best texts), lit., “has been made to cease from sin,” i.e., as a result of suffering in the flesh, the mortifying of our members, and of obedience to a Savior who suffered in flesh. Such no longer lives in the flesh, “to the lusts of men, but to the will of God”; sometimes the word is used as virtually equivalent to a condition of “sin,” e.g., John 1:29, “the sin (not sins) of the world”; 1 Cor. 15:17; or a course of “sin,” characterized by continuous acts, e.g., 1 Thess. 2:16; in 1 John 5:16 (2nd part) the RV marg., is probably to be preferred, “there is sin unto death,” not a special act of “sin,” but the state or condition producing acts; in v. 17, “all unrighteousness is sin” is not a definition of “sin” (as in 3:4), it gives a specification of the term in its generic sense;

(d)    a sinful deed, an act of “sin,” e.g., Matt. 12:31; Acts 7:60; Jas. 1:15 (1st part); 2:9; 4:17; 5:15, 20; 1 John 5:16 (1st part).

Notes: (1) Christ is predicated as having been without “sin” in every respect, e.g., (a),

(b), (c) above, 2 Cor. 5:21 (1st part); 1 John 3:5; John 14:30; (d) John 8:46; Heb. 4:15; 1 Pet. 2:22. (2) In Heb. 9:28 (2nd part) the reference is to a “sin” offering. (3) In 2 Cor. 5:21, “Him ... He made to be sin” indicates that God dealt with Him as He must deal with “sin,” and that Christ fulfilled what was typified in the guilt offering. (4) For the phrase “man of sin” in 2 Thess. 2:3, see iniquity, No. 1.

2. hamartema (άμάρτήμα, 265), akin to No. 1, denotes “an act of disobedience to divine law” [as distinct from No. 1 (a), (b), (c)]; plural in Mark 3:28; Rom. 3:25; 2 Pet.

1:9, in some texts; sing. in Mark 3:29 (some mss. have krisis, kjv, “damnation”); 1 Cor. 6:18.!

Notes: (1) Forparaptoma, rendered “sins” in the kjv in Eph. 1:7; 2:5; Col. 2:13 (rv, “trespass”), see trespass. In Jas. 5:16, the best texts have No. 1 (rv, “sins”). (2) For synonymous terms see disobedience, error, fault, iniquity, transgression,

UNGODLINESS.

B. Adjective.

anamartetos (άναμάρτητος, 361), “without sin” (a, negative, n, euphonic, and C, No. 1), is found in John 8:7.! In the Sept., Deut. 29:19.!

C. Verbs.

1.    hamartano (αμαρτάνω, 264), lit., “to miss the mark,” is used in the NT (a) of “sinning” against God, (1) by angels, 2 Pet. 2:4; (2) by man, Matt. 27:4; Luke 15:18, 21 (heaven standing, by metonymy, for God); John 5:14; 8:11; 9:2, 3; Rom. 2:12 (twice); 3:23; 5:12, 14, 16; 6:15; 1 Cor. 7:28 (twice), 36; 15:34; Eph. 4:26; 1 Tim. 5:20; Titus 3:11; Heb. 3:17; 10:26; 1 John 1:10; in 2:1 (twice), the aorist tense in each place, referring to an act of “sin”; on the contrary, in 3:6 (twice), 8, 9, the present tense indicates, not the committal of an act, but the continuous practice of “sin” [see on A, No.

1 (c)] ; in 5:16 (twice) the present tense indicates the condition resulting from an act,

“unto death” signifying “tending towards death”; (b) against Christ, 1 Cor. 8:12; (c) against man, (1) a brother, Matt. 18:15, RV, “sin” (kjv, “trespass”); v. 21; Luke 17:3, 4, RV, “sin” (kjv, “trespass”); 1 Cor. 8:12; (2) in Luke 15:18, 21, against the father by the Prodigal Son, “in thy sight” being suggestive of befitting reverence; (d) against Jewish law, the Temple, and Caesar, Acts 25:8, rv, “sinned” (kjv, “offended”); (e) against one’s own body, by fornication, 1 Cor. 6:18; (f) against earthly masters by servants, 1 Pet. 2:20, RV, “(when) ye sin (and are buffeted for it),” kjv, “(when ye be buffeted) for your faults,” lit., “having sinned.”!

2.    proamartano (προαμαρτάνω, 4258), “to sin previously” (pro, “before,” and No.

1), occurs in 2 Cor. 12:21; 13:2, RV in each place, “have sinned heretofore” (so kjv in the 2nd; in the 1st, “have sinned already”).!

For SINCE see f, p. 1

sincere, sincerely, sincerity

A. Adjectives.

1.    adolos (άδολος, 97), “guileless, pure,” is translated “sincere” in 1 Pet. 2:2, kjv, “without guile,” rv. See guileless, No. 1.

2.    gnesios (γνήσιος, 1103), “true, genuine, sincere,” is used in the neuter, as a noun, with the article, signifying “sincerity,” 2 Cor. 8:8 (of love). See own, true.

3.    eilikrines (ειλικρινής, 1506), see pure, A, No. 3.

B. Adverb.

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

hagnos (άγνως, 55) denotes “with pure motives,” akin to words under PURE, A, No.

1, and B, Nos. 1 and 2, and is rendered “sincerely” in Phil. 1:17, RV (v. 16, kjv).!

C. Noun.

eilikrinia (or  — eia) (ειλικρίνεια, 1505), akin to A, No. 3 denotes “sincerity, purity”; it is described metaphorically in 1 Cor. 5:8 as “unleavened (bread)”; in 2 Cor. 1:12, “sincerity (of God),” RV, kjv, “(godly) sincerity,” it describes a quality possessed by God, as that which is to characterize the conduct of believers; in 2 Cor. 2:17 it is used of the rightful ministry of the Scriptures.!

Notes: (1) For 2 Cor. 8:8, see A, No. 2. (2) In Eph. 6:24, kjv, aphtharsia, “incorruption,” is translated “sincerity” (RV, “uncorruptness,” kjv marg., “incorruption”); some inferior mss. have it in Titus 2:7, kjv; the RV follows those in which it is absent. SINFUL

hamartolos (άμαρτωλός, 268), an adjective, akin to hamartano, “to sin,” is used as an adjective, “sinful” in Mark 8:38; Luke 5:8; 19:7 (lit., “a sinful man”); 24:7; John 9:16, and 24 (lit., “a man sinful”); Rom. 7:13, for which see sin, A, No. 1 (a). Elsewhere it is used as a noun: see sinner. The noun is frequently found in a common phrase in sepulchral epitaphs in the S.W. of Asia Minor, with the threat against any desecrator of the tomb, “let him be as a sinner before the subterranean gods” (Moulton and Milligan).

Notes: (1) In Rom. 8:3, “sinful flesh” is, lit., “flesh of sin” (rv marg.): see sin, No. 1

(c). (2) For the rv of Rom. 7:5, “sinful passions,” see passion, No. 1.

SING, SINGING

1.    ado (αδω, 103) is used always of “praise to God,” (a) intransitively, Eph. 5:19;

Col. 3:16; (b) transitively, Rev. 5:9; 14:3; 15:3.!

2.    psallo (ψάλλω, 5567): see melody.

3.    humneo (ύμνέω, 5214): see hymn, B.

SINGLE

haplous (άπλους, 573), “simple, single,” is used in a moral sense in Matt. 6:22 and Luke 11:34, said of the eye; “singleness” of purpose keeps us from the snare of having a double treasure and consequently a divided heart.! The papyri provide instances of its use in other than the moral sense, e.g., of a marriage dowry, to be repaid pure and simple by a husband (Moulton and Milligan). In the Sept., Prov. 11:25.!

SINGLENESS

1.    aphelotes (άφελότης, 858) denotes “simplicity,” Acts 2:46, “singleness,” for which Moulton and Milligan, from papyri examples, suggest “unworldly simplicity”; the idea here is that of an unalloyed benevolence expressed in act.!

2.    haplotes (άπλότης, 572): see bounty, No. 2.

SINK

1.    buthizo (βυθίζω, 1036) is used literally in Luke 5:7. See drown, No. 1.

2.    katapontizo (καταποντίζω, 2670) is translated “to sink” in Matt. 14:30 (passive voice). See drown, No. 3.

3. tithemi (τίθημι, 5087), “to put,” is rendered “let ... sink” in Luke 9:44, RV (“let ... sink down,” kjv). See appoint, lay.

Note: In Acts 20:9 (2nd part), kjv, kataphero, “to bear down,” is translated “he sunk down” (RV, “being borne down”); in the 1st part it is rendered “being fallen,” kjv, “borne down,” rv.

SINNER

hamartolos (αμαρτωλός, 268), lit., “one who misses the mark” (a meaning not to be pressed), is an adjective, most frequently used as a noun (see sinful); it is the most usual term to describe the fallen condition of men; it is applicable to all men, Rom. 5:8, 19. In the Synoptic Gospels the word is used not infrequently, by the Pharisees, of publicans (tax collectors) and women of ill repute, e.g., “a woman which was in the city, a sinner,” Luke 7:37; “a man that is a sinner,” 19:7. In Gal. 2:15, in the clause “not sinners of the Gentiles,” the apostle is taking the Judaizers on their own ground, ironically reminding them of their claim to moral superiority over Gentiles; he proceeds to show that the Jews are equally sinners with Gentiles.

Note: In Luke 13:4, kjv, opheiletes, “a debtor,” is translated “sinners” (rv, “offenders”; rv and kjv marg., “debtors”).

SIR(-S)

1.    kurios (κύριος, 2962): see lord.

2.    aner (άν)ρ, 435), “a man,” is translated “sirs” in Acts 7:26; 14:15; 19:25; 27:10,

21, 25. See MAN.

Note: In John 21:5 the kjv marg. has “sirs” forpaidia, “children.”

sister

adelphe (άδελφ), 79) is used (a) of natural relationship, e.g., Matt. 19:29; of the “sisters” of Christ, the children of Joseph and Mary after the virgin birth of Christ, e.g., Matt. 13:56; (b) of “spiritual kinship” with Christ, an affinity marked by the fulfillment of the will of the Father, Matt. 12:50; Mark 3:35; of spiritual relationship based upon faith in Christ, Rom. 16:1; 1 Cor. 7:15; 9:5, kjv and RV marg.; Jas. 2:15; Philem. 2, RV.

Note: In Col. 4:10, kjv, anepsios (cf. Lat., nepos, whence Eng., “nephew”), “a cousin” (so, rv), is translated “sister’s son.” See cousin.!

sit

1. kathemai (κάθημαι, 2521) is used (a) of the natural posture, e.g., Matt. 9:9, most frequently in the Apocalypse, some 32 times; frequently in the Gospels and Acts; elsewhere only in 1 Cor. 14:30; Jas. 2:3 (twice); and of Christ’s position of authority on the throne of God, Col. 3:1, kjv, “sitteth” (rv, “is, seated”); Heb. 1:13 (cf. Matt. 22:44; 26:64 and parallel passages in Mark and Luke, and Acts 2:34); often as antecedent or successive to, or accompanying, another act (in no case a superfluous expression), e.g., Matt. 15:29; 27:36; Mark 2:14; 4:1; (b) metaphorically in Matt. 4:16 (twice); Luke 1:79; of inhabiting a place (translated “dwell”), Luke 21:35; Rev. 14:6, RV marg., “sit” (in the

best texts: some have katoikeo, “to dwell”). See dwell.

2. sunkathemai (συγκάθημαι, 4775), “to sit with” (sun, “with,” and No. 1), occurs in Mark 14:54; Acts 26:30.! In the Sept., Ps. 101:6, “dwell.”!

3.    anakeimai (άνακειμαι, 345), “to recline at table” (ana, “up” keimai, “to lie”), is rendered “to sit at meat” in Matt. 9:10 (RV, marg., “reclined”); 26:7; 26:20, RV, “He was sitting at meat” (kjv, “He sat down”); Mark 16:14; in some mss. Luke 7:37 (see No. 5); 22:27 (twice); in Mark 14:18, “sat”; in John 6:11, “were set down”; John 12:2 in the best texts (see No. 4).

See guest, lean, lie, Note (1), set, No. 22, table (at the).

4.    sunanakeimai (συνανάκειμαι, 4873), “to recline at table with or together” (sun, and No. 3), “to sit at meat or at table with,” occurs in Matt. 9:10, “sat down”; 14:9; Mark 2:15, RV, “sat down with” (kjv, “sat ... together with”); 6:22; Luke 7:49; 14:10, 15; John 12:2 (in some texts).!

5.    katakeimai (κατάκειμαι, 2621), “to lie down” (kata, “down,” and keimai, cf. No. 3), is used of “reclining at a meal,” Mark 2:15; 14:3; Luke 5:29, RV, “were sitting at meat” (kjv, “sat down”); 7:37 (in the best texts); 1 Cor. 8:10. See keep, lie.

6.    anaklino (άνακλίνώ, 347), “to cause to recline, make to sit down,” is used in the active voice, in Luke 12:37 (also in 2:7, of “laying” the infant Christ in the manger); in the passive, Matt. 8:11; 14:19; Mark 6:39 (in the best texts); in some texts, Luke 7:36 and 9:15 (see No. 7); 13:29. See lay.!

7.    kataklino (κατακλίνώ, 2625) is used only in connection with meals, (a) in the active voice, “to make recline,” Luke 9:14, 15 (in the best texts); in the passive voice, “to recline,” Luke 7:36 (in the best texts), “sat down to meat”; 14:8; 24:30 (RV, “had sat down ... to meat”).!

8.    kathizo (καθίζώ, 2523), is used (a) transitively, “to make sit down,” Acts 2:30 (see also set, No. 9); (b) intransitively, “to sit down,” e.g., Matt. 5:1, RV, “when (He) had sat down” (kjv, “was set”); 19:28; 20:21, 23; 23:2; 25:31; 26:36; Mark 11:2, 7; 12:41; Luke 14:28, 31; 16:6; John 19:13; Acts 2:3 (of the tongues of fire); 8:31; 1 Cor. 10:7; 2 Thess. 2:4, “he sitteth,” aorist tense, i.e., “he takes his seat” (as, e.g., in Mark 16:19); Rev. 3:21 (twice), RV, “to sit down” and “sat down”; 20:4.

9.    parakathezomai (παρακαθίζώ, 3869v), “to sit down beside” (para), in a passive voice form, occurs in the best mss. in Luke 10:39.! Some texts have the verb parakathi o, “to set beside,” active form in middle sense.

10.    sunkathizo (συγκαθίζώ, 4776) denotes (a) transitively, “to make to sit together,” Eph. 2:6; (b) intransitively, Luke 22:55, RV, “had sat down together” (kjv, “were set down”).!

11.    anakathizo (άνακαθίζώ, 339), “to set up,” is used intransitively, “to sit up,” of two who were raised from the dead, Luke 7:15; Acts 9:40.!

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).

12.    anapipto (άναπίπτω, 377), “to fall back” (ana, “back,” pipto, “to fall”), denotes, in the NT, “to recline for a repast,” Matt. 15:35; Mark 6:40; 8:6; Luke 11:37; 14:10; 17:7; 22:14; John 6:10 (twice); 13:12; in John 13:25 and 21:20 it is used of leaning on the bosom of Christ. See lean.! In the Sept., Gen. 49:9.!

13.    kathezomai (καθέζομαι, 2516), “to sit (down),” is used in Matt. 26:55; Luke 2:46; John 4:6; 11:20; 20:12; Acts 6:15.!

Note: For epibaino, “sitting upon,” Matt. 21:5, kjv, see ride.

SIX

hex (εξ, 1803), whence Eng. prefix, “hex”-, is used separately from other numerals in Matt. 17:1; Mark 9:2; Luke 4:25; 13:14; John 2:6; 12:1; Acts 11:12; 18:11; Jas. 5:17;

Rev. 4:8. It sometimes suggests incompleteness, in comparison with the perfect number seven.

Notes: (1) In combination with tessarakonta, “forty,” it occurs in John 2:20; with

hebdomekonta, “seventy,” Acts 27:37, “(two hundred) threescore and sixteen.” (2) It

forms the first syllable of hexekonta, “sixty” (see below) and hexakosioi, “six hundred,” Rev. 13:18 (see sixty, Note); 14:20.

SIXTH

hektos (έκτος, 1623) is used (a) of a month, Luke 1:26, 36; (b) an hour, Matt. 20:5; 27:45 and parallel passages; John 4:6; (c) an angel, Rev. 9:13, 14; 16:12; (d) a seal of a roll, in vision, Rev. 6:12; (e) of the “sixth” precious stone, the sardius, in the foundations of the wall of the heavenly Jerusalem, Rev. 21:20.

sixty, sixtyfold

hexekonta (έξήκοντα, 1835) occurs in Matt. 13:8, rv (kjv, “sixty-fold”); 13:23;

Mark 4:8, where the RV and kjv reverse the translation, as in Matt. 13:8, while in Mark 4:20 the RV has “sixtyfold,” kjv, “sixty”; in Rev. 13:18, RV, “sixty” (kjv, “threescore”).

It is rendered “threescore” in Luke 24:13; 1 Tim. 5:9; Rev. 11:3; 12:6.!

Note: In Rev. 13:18, the number of the “Beast,” the human potentate destined to rule with satanic power the ten-kingdom league at the end of this age, is given as “six hundred and sixty and six” (RV), and described as “the number of (a) man.” The number is suggestive of the acme of the pride of fallen man, the fullest development of man under direct satanic control, and standing in contrast to “seven” as the number of completeness and perfection.

SKIN

askos (άσκός, 779), “a leather bottle, wineskin,” occurs in Matt. 9:17 (four times); Mark 2:22 (four times); Luke 5:37 (three times), 38; in each place, RV, “wineskins” or “skins,” for kjv, “bottles.” A whole goatskin, for example, would be used with the apertures bound up, and when filled, tied at the neck. They were tanned with acacia bark and left hairy on the outside. New wines, by fermenting, would rend old skins (cf. Josh. 9:13; Job 32:19). Hung in the smoke to dry, the skin-bottles become shriveled (see Ps. 119:83).!

Note: For “(a girdle) of a skin,” Mark 1:6, see leathern.

SKULL

kranion (κρανίον, 2898), Lat., cranium (akin to kara, “the head”), is used of the scene of the Crucifixion, Matt. 27:33; Mark 15:22; John 19:17; in Luke 23:33, RV, “(the place which is called) The skull,” kjv, “Calvary” (from Latin calvaria, “a skull”: marg., “the place of a skull”). The locality has been identified by the traces of the resemblance of the hill to a “skull”.! In the Sept., Judg. 9:53; 2 Kings 9:35.!

For SKY see heaven

SLACK (Verb), SLACKNESS

A.    Verb.

braduno (βραδύνω, 1019), used intransitively signifies “to be slow, to tarry” (bradus, “slow”), said negatively of God, 2 Pet. 3:9, “is (not) slack”; in 1 Tim. 3:15, translated “(if) I tarry.” See tarry.! In the Sept., Gen. 43:10; Deut. 7:10; Isa. 46:13.!

B.    Noun.

bradutes (βραδύτής, 1022), “slowness” (akin to A), is rendered “slackness” in 2 Pet. 3:9.!

SLANDERER

diabolos (διάβολος, 1228), an adjective, “slanderous, accusing falsely,” is used as a noun, translated “slanderers” in 1 Tim. 3:11, where the reference is to those who are given to finding fault with the demeanor and conduct of others and spreading their innuendos and criticisms in the church; in 2 Tim. 3:3, RV (kjv, “false accusers”); Titus 2:3 (ditto): see accuser, devil.

For SLANDEROUSLY see report, C, No. 5 SLAUGHTER

1.    sphage (σφαγη, 4967) is used in two quotations from the Sept., Acts 8:32 from Isa. 53:7, and Rom. 8:36 from Ps. 44:22; in the latter the quotation is set in a strain of triumph, the passage quoted being an utterance of sorrow. In Jas. 5:5 there is an allusion to Jer. 12:3, the luxurious rich, getting wealth by injustice, spending it on their pleasures, are “fattening themselves like sheep unconscious of their doom.”!

2.    kope (κοπη, 2871), “a stroke” (akin to kopto, “to strike, to cut”), signifies “a smiting in battle,” in Heb. 7:1.! In the Sept., Gen. 14:17; Deut. 28:25; Josh. 10:20.!

3.    phonos (φόνος, 5408), “a killing, murder,” is rendered “slaughter” in Acts 9:1; see MURDER.

SLAVE

soma (σωμα, 4983), “a body,” is translated “slaves” in Rev. 18:13 (rv and kjv marg., “bodies”), an intimation of the unrighteous control over the bodily activities of “slaves”; the next word “souls” stands for the whole being. See body.

SLAY, SLAIN, SLEW

1. apokteino (άποκτείνω, 615), the usual word for “to kill,” is so translated in the rv wherever possible (e.g., for kjv, “to slay,” in Luke 11:49; Acts 7:52; Rev. 2:13; 9:15; 11:13; 19:21); in the following the verb “to kill” would not be appropriate, Rom. 7:11, “slew,” metaphorically of sin, as using the commandment; Eph. 2:16, “having slain,” said metaphorically of the enmity between Jew and Gentile. See kill, No. 1.

Note: Some mss. have it in John 5:16 (kjv, “to slay”).

2.    anaireo (άναιρέω, 337), “to take away, destroy, kill,” is rendered “to slay” in Matt. 2:16; Acts 2:23; 5:33, 36; 9:29, kjv (rv, “to kill”); 10:39; 13:28; 22:20; 23:15, RV; in 2 Thess. 2:8 the best texts have this verb (for analisko, “to consume,” kjv and rv marg.); hence the rv, “shall slay,” of the destruction of the man of sin. See kill, No. 2.

3.sphazo    or sphatto (σφάζω, 4969), “to slay,” especially of victims for sacrifice (akin

to sphage: see slaughter), is used (a) of taking human life, 1 John 3:12 (twice); Rev. 6:4, RV, “slay” (kjv, “kill”); in 13:3, probably of assassination, RV, “smitten (unto death),” kjv, “wounded (to death),” rv marg., “slain;” 18:24; (b) of Christ, as the Lamb of sacrifice, Rev. 5:6, 9, 12; 6:9; 13:8. See kill, No. 7.!

4.    katasphazo (κατασφάττω, 2695V), “to kill off” (kata, used intensively, and No.

3), is used in Luke 19:27.!. In the Sept., Ezek. 16:40; Zech. 11:5.!

5.    diacheirizo (διαχειρίζομαι, 1315), “to lay hands on, kill,” is translated “slew” in Acts 5:30. See kill, No. 6.

6.    phoneuo (φονεύω, 5407), “to kill, to murder,” is rendered “ye slew” in Matt.

23:35. See kill, No. 4.

Note: For thuo, Acts 11:7, kjv, “slay” (rv, “kill”), see kill, No. 3.

For SLAIN BEASTS see beast, No. 5 For SLEEP see asleep SLEIGHT

kubia (or  — eia) (κυβεία, 2940) denotes “dice playing” (from kubos, “a cube, a die as used in gaming”); hence, metaphorically, “trickery, sleight,” Eph. 4:14. The Eng. word is connected with “sly” (“not with slight”).!

For SLIP see drift SLOTHFUL

1.    nothros (νωθρός, 3576), “indolent, sluggish,” is rendered “slothful” in Heb. 6:12, kjv, See dull, and synonymous words there, and sluggish.

2.    okneros (οκνηρός, 3636), “shrinking, irksome,” is translated “slothful” in Matt. 25:26, and Rom. 12:11, where “in diligence not slothful,” RV, might be rendered “not flagging in zeal.” See grievous, Note (2).

SLOW

bradus (βραδύς, 1021) is used twice in Jas. 1:19, in an exhortation to “be slow to speak” and “slow to wrath”; in Luke 24:25, metaphorically of the understanding.!

Note: For “slow” (argos) in Titus 1:12, see idle.

For SLOWLY (sailed) see sail, No. 10 SLUGGISH

nothros (νωθρός, 3576), for which see slothful, is translated “sluggish in Heb.

6:12, rv; here it is set in contrast to confident and constant hope; in 5:11 (“dull”) to vigorous growth in knowledge. See dull.!

For SLUMBER (Noun) see stupor SLUMBER (Verb)

nustazo (νυστάζω, 3573) denotes “to nod in sleep” (akin to neuo, “to nod”), “fall asleep,” and is used (a) of natural slumber, Matt. 25:5; (b) metaphorically in 2 Pet. 2:3, negatively, of the destruction awaiting false teachers.!

SMALL

1.    mikros (μικρός, 3398), “little, small” (of age, quantity, size, space), is translated “small” in Acts 26:22; Rev. 11:18; 13:16; 19:5, 18; 20:12. See little.

2.    oligos (ολίγος, 3641), “little, small” (of amount, number, time), is translated “small” in Acts 12:18; 15:2; 19:23; v. 24; kjv (rv, “little”); 27:20.

Notes: (1) For “very small” and “smallest” see least. (2) For combinations with other words, see cord, fish, island.

For SMELL see savor SMELLING

osphresis (οσφρησις, 3750) denotes “the sense of smell,” 1 Cor. 12:17, “smelling.”!

smite

1.    patasso (πατάσσω, 3960), “to strike, smite,” is used (I) literally, of giving a blow with the hand, or fist or a weapon, Matt. 26:51, RV, “smote” (kjv, “struck”); Luke 22:49, 50; Acts 7:24; 12:7; (II) metaphorically, (a) of judgment meted out to Christ, Matt. 26:31; Mark 14:27; (b) of the infliction of disease, by an angel, Acts 12:23; of plagues to be inflicted upon men by two divinely appointed witnesses, Rev. 11:6; (c) of judgment to be executed by Christ upon the nations, Rev. 19:15, the instrument being His Word, described as a sword.!

2.    tupto (τύπτω, 5180), “to strike, smite, beat,” is rendered “to smite” in Matt. 24:49, kjv (RV, “beat”); 27:30; Mark 15:19; Luke 6:29; 18:13; in some texts in 22:64 (1st part: RV omits; for the 2nd part see No. 3); 23:48; Acts 23:2, 3 (twice). See beat, No. 2.

3.    paio (παίω, 3817) signifies “to strike or smite” (a) with the hand or fist, Matt. 26:68; Luke 22:64 (see No. 2); (b) with a sword, Mark 14:47; John 18:10, kjv (rv, “struck”); (c) with a sting, Rev. 9:5, “striketh.”!

4.    dero (δέρω, 1194), “to flay, to beat,” akin to derma, “skin,” is translated “to smite” in Luke 22:63, kjv (rv, “beat”); John 18:23; 2 Cor. 11:20. See beat, No. 1.

5.    plesso (πλ)σσω, 4141), akin toplege, “a plague, stripe, wound,” is uscd figuratively of the effect upon sun, moon and stars, after the sounding of the trumpet by the fourth angel, in the series of divine judgments upon the world hereafter, Rev. 8:12.!

6.    rhapizo (ραπίζω, 4474), primarily “to strike with a rod” (rhapis, “a rod”), then, “to strike the face with the palm of the hand or the clenched fist,” is uscd in Matt. 5:39;

26:67, where the marg. of kjv and rv has “with rods.” Cf. rhapisma, Note (2), below.!

7.    kataballo (καταβάλλω, 2598), “to cast down,” is translated “smitten down” in 2 Cor. 4:9, rv. See cast, No. 8.

8.    proskopto (προσκόπτω, 4350), “to beat upon,” is translated “smote upon” in Matt. 7:27. See BEAT, No. 6.

9.    sphazo (σφάζω, 4969), “to slay,” is translated “smitten unto death” in Rev. 13:3; see KILL, SLAY.

Notes: (1) In Matt. 26:51, kjv, aphaireo, “to take away, take off,” is translated

“smote off” (rv, “struck off”). (2) The noun rhapisma, “a blow,” in the plural, as the

object of didomi, “to give,” in John 19:3 is translated “smote (Him) with their hands”

(RV, “struck, etc.”), lit., “gave ... blows” (RV marg., “with rods”); in 18:22 (where the phrase is used with the singular of the noun) the RV renders it “struck ... with his hand” (kjv, “struck ... with the palm of his hand”), marg. of both, “with a rod.”

The same word is used in Mark 14:65, “(received Him) with blows (of their hands)”, RV [kjv, “did strike Him with the palms (of their hands),” RV margin, “strokes of rods”]. See blow (Noun).! Cf. No. 6, above, Matt. 26:67.

SMOKE (Noun and Verb)

A.    Noun.

kapnos (καπνός, 2586), “smoke,” occurs in Acts 2:19 and 12 times in the Apocalypse.!

B.    Verb.

tupho (τύφω, 5188), “to raise a smoke” [akin to tuphos, “smoke” (not in the NT), and

tuphoo, “to puff up with pride, see high-minded], is used in the passive voice in Matt. 12:20, “smoking (flax),” lit., “caused to smoke,” of the wick of a lamp which has ceased to burn clearly, figurative of mere nominal religiousness without the Spirit’s power.! The

Sept. uses the verb kapni o (akin to A).

SMOOTH

leois (λείος, 3006), “smooth,” occurs in Luke 3:5, figurative of the change in Israel from self-righteousness, pride and other forms of evil, to repentance, humility and submission.! In the Sept., Gen. 27:11; 1 Sam. 17:40; Prov. 2:20; 12:13; 26:23; Isa. 40:4.!

Note: Chrestologia (chrestos, “good,” lego, “to speak”) is rendered “smooth ... (speech),” in Rom. 16:18, rv (kjv, “good words”).!

SNARE

1. pagis (παγίς, 3803), “a trap, a snare” (akin to pegnumi, “to fix,” and pagideuo, “to ensnare,” which see), is used metaphorically of (a) the allurements to evil by which the Devil “ensnares” one, 1 Tim. 3:7; 2 Tim. 2:26; (b) seductions to evil, which “ensnare” those who “desire to be rich,” 1 Tim. 6:9; (c) the evil brought by Israel upon themselves by which the special privileges divinely granted them and centering in Christ, became a “snare” to them, their rejection of Christ and the Gospel being the retributive effect of their apostasy, Rom. 11:9; (d) of the sudden judgments of God to come upon those whose

hearts are “overcharged with surfeiting, and drunkenness, and cares of this life,” Luke 21:34 (v. 35 in kjv).!

2. brochos (βρόχος, 1029), “a noose, slipknot, halter,” is used metaphorically in 1 Cor. 7:35, “a snare” (RV, marg., “constraint,” “noose”).! In the Sept., Prov. 6:5; 7:21; 22:25.!

SNATCH

harpazo (αρπάζώ, 726), “to snatch,” is translated “to snatch” in the RV only, in Matt. 13:19, kjv, “catcheth away”; John 10:12, kjv, “catcheth”; 10:28, 29, kjv, “pluck”; Jude

23, kjv, “pulling.” See catch, No. 1.

SNOW

chion (χιών, 5510) occurs in Matt. 28:3; Rev. 1:14. Some mss. have it in Mark 9:3 (kjv).!

SO

Notes: (1) Houtos or houto, “thus,” is the usual word (see thus). (2) Some form of houtos, “this,” is sometimes rendered “so,” e.g., Acts 23:7; Rom. 12:20. (3) It translates homoios, “likewise,” e.g., in Luke 5:10; oun, “therefore,” e.g., John 4:40, 53. (4) For “so

many as,” see many; for “so much as,” see much. (5) Sumbaino, when used of events, signifies “to come to pass, happen”; in Acts 21:35 it is rendered “so it was.” See befall, happen. (6) In 1 Pet. 3:17, thelo, “to will,” is translated “should so will,” lit., “willeth.” (7) In 2 Cor. 12:16, the imperative mood, 3rd person singular, of eimi, “to be,” is used impersonally, and signifies “be it so.” (8) In Heb. 7:9 epos, “a word,” is used in a phrase rendered “so to say”; see word, Note (1). (9) In 1 Tim. 3:11, hosautos, “likewise,” is translated “even so.” (10) Hos, as, is rendered “so” in Heb. 3:11 (rv, “as”). For association with other words see f, p. 1.

SOBER, SOBERLY, SOBERMINDED

A. Adjective.

sophron (σώφρών, 4998) denotes “of sound mind” (sozo, “to save,” phren, “the mind”); hence, “self-controlled, soberminded,” always rendered “sober-minded” in the rv; in 1 Tim. 3:2 and Titus 1:8, kjv, “sober”; in Titus 2:2, kjv, “temperate”; in 2:5, kjv, “discreet.”!

Note: For nephalios (akin to B, No. 1), translated “sober” in 1 Tim. 3:11; Titus 2:2, see TEMPERATE.

B. Verbs.

1. nepho (νήφώ, 3525) signifies “to be free from the influence of intoxicants”; in the NT, metaphorically, it does not in itself imply watchfulness, but is used in association with it, 1 Thess. 5:6, 8; 2 Tim. 4:5; 1 Pet. 1:13; 4:7, rv (kjv, “watch”); 5:8.! Cf. eknepho and ananepho, under AWAKE, No. 3 and Note.

2.    sophroneo (σωφρονέω, 4993), akin to A, is rendered “to think soberly,” Rom.

12:3; “to be sober,” 2 Cor. 5:13; “to be soberminded,” Titus 2:6; in 1 Pet. 4:7, kjv “be ye sober” (rv, “of sound mind”); see mind, B, No. 5.

3.    sophroni o (σωφρονίζω, 4994) denotes “to cause to be of sound mind, to recall to one’s senses”; in Titus 2:4, RV, it is rendered “they may train” (kjv, “they may teach ... to be sober,” marg., “wise”); “train” expresses the meaning more adequately; the training would involve the cultivation of sound judgment and prudence.!

C. Adverb.

sophronos (σωφρόνως, 4996), akin to A and B, Nos. 2 and 3, “soberly,” occurs in Titus 2:12; it suggests the exercise of that self-restraint that governs all passions and desires, enabling the believer to be conformed to the mind of Christ.!

Note: For the phrase “to think soberly,” see B, No. 2.

SOBERNESS, SOBRIETY

sophrosune (σωφροσύνή, 4997) denotes “soundness of mind” (see sober, A), Acts 26:25, “soberness”; 1 Tim. 2:9, 15, “sobriety”; “sound judgment” practically expresses the meaning; “it is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to these from arising, or at all events from arising in such strength as would overbear the checks and barriers which

aidos (shamefastness) opposed to it” (Trench Syn. Sec.xx, end).!

For SOFT see effeminate

For SOFTLY see blow (Verb), No. 2

SOJOURN, SOJOURNER, SOJOURNING

A. Verbs.

1.    paroikeo (παροικέω, 3939) denotes “to dwell beside, among or by” (para,

“beside,” oikeo, “to dwell”); then, “to dwell in a place as a paroikos, a stranger” (see below), Luke 24:18, RV, “Dost thou (alone) sojourn ...?” [marg., “Dost thou sojourn (alone)” is preferable], kjv, “art thou (only) a stranger?” (monos, “alone,” is an adjective, not an adverb); in Heb. 11:9, rv, “he became a sojourner” (kjv, “he sojourned”), the rv gives the force of the aorist tense.!

2.    epidemeo (έπιδήμέω, 1927) is rendered “to sojourn” in Acts 17:21, rv.

B. Adjectives.

1.    paroikos (πάροικος, 3941), an adjective, akin to A, No. 1, lit., “dwelling near” (see above), then, “foreign, alien” (found with this meaning in inscriptions), hence, as a noun, “a sojourner,” is used with eimi, “to be,” in Acts 7:6, “should sojourn,” lit., “should be a sojourner”; in 7:29, RV, “sojourner” (kjv, “stranger”); in Eph. 2:19, RV, “sojourners”

(kjv, “foreigners”), the preceding word rendered “strangers” is xenos; in 1 Pet. 2:11, rv, ditto (kjv, “strangers”).!

2.    apodemos (άπόδήμος, 590), “gone abroad” (apo, “from,” demos, “people”), signifies “sojourning in another country,” Mark 13:34, RV (kjv, “taking a far journey”).!

3. parepidemos (παρεπίδημος, 3927), “sojourning in a strange place,” is used as a noun, denoting “a sojourner, an exile,” 1 Pet. 1:1, RV, “sojourners” (kjv, “strangers”).

See pilgrim.!

C. Noun.

paroikia (παροικία, 3940), “a sojourning” (akin to A and B, Nos. 1), occurs in Acts 13:17, rendered “they sojourned,” RV, kjv, “dwelt as strangers,” lit., “in the sojourning”; in 1 Pet. 1:17, “sojourning.”!

SOLDIER

A.    Nouns.

1.    stratiotes (στρατιώτης, 4757), “a soldier,” is used (a) in the natural sense, e.g.,

Matt. 8:9; 27:27; 28:12; Mark 15:16; Luke 7:8; 23:36; six times in John; thirteen times in Acts; not again in the NT; (b) metaphorically of one who endures hardship in the cause of Christ, 2 Tim. 2:3.

2.    strateuma (στράτευμα, 4753), “an army,” is used to denote “a company of soldiers” in Acts 23:10; in v. 27, RV, “the soldiers,” kjv, “an army”; in Luke 23:11 (plural), rv, “soldiers,” kjv, “men of war.” See army.

3.    sustratiotes (συστρατιώτης, 4961), “a fellow-soldier” (sun, “with,” and No. 1), is used metaphorically in Phil. 2:25 and Philem. 2, of fellowship in Christian service.!

B.    Verb.

strateuo (στρατεύομαι, 4754), always in the middle voice in the NT, is used (a) literally of “serving as a soldier,” Luke 3:14, “soldiers” (RV, marg., “soldiers on service,” present participle); 1 Cor. 9:7, rv, “(what) soldier ... serveth,” kjv, “(who) goeth a warfare”; 2 Tim. 2:4, RV, “soldier on service,” kjv, “man that warreth,” lit., “serving as a soldier”; (b) metaphorically, of “spiritual conflict”: see war.

Notes: (1) For spekoulator, Mark 6:27, rv, “soldier of his guard,” see guard.! (2) In

2 Tim. 2:4 stratologeo is rendered “hath chosen (him) to be a soldier,” kjv (rv, “enrolled (him) as a soldier”).!

SOLID

stereos (στερεός, 4731), for which see firm, No. 2, has the meaning “solid” in Heb. 5:12, 14, of food (kjv, “strong”). As “solid” food requires more powerful digestive organs than are possessed by a babe, so a fuller knowledge of Christ (especially here with reference to His Melchizedek priesthood) required that exercise of spiritual intelligence which is derived from the practical appropriation of what had already been received.

For SOLITARY, Mark 1:35, kjv, see desert, B SOME, SOMEONE, SOMETHING, SOMEWHAT

Notes: (1) various forms of the article and certain pronouns, followed by the particles

men and de denote “some.” These are not enumerated here. (2) The indefinite pronoun tis in its singular or plural forms, frequently means “some,” “some one” (translated “some man,” in the kjv, e.g., of Acts 8:31; 1 Cor. 15:35), or “somebody,” Luke 8:46; the neuter plural denotes “some things” in 2 Pet. 3:16; the singular denotes “something,” e.g., Luke 11:54; John 13:29 (2nd part); Acts 3:5; 23:18; Gal. 6:3, where the meaning is “anything,” as in 2:6, “somewhat.” It is translated “somewhat,” in the more indefinite sense, in Luke 7:40; Acts 23:20; 25:26; 2 Cor. 10:8; Heb. 8:3. See also one, B, No. 1. (3) Meros, “a part,

a measure,” preceded by the preposition apo, “from,” is translated “in some measure” in Rom. 15:15, RV (kjv, “in some sort”), and v. 24 (kjv, “somewhat”). (4) In the following alloi, “others” (“some” in the kjv), is translated “others” in the rv, Matt. 13:5, 7; Mark 4:7 (“other”); 8:28; Luke 9:19; John 9:9. Followed by a correlative expression it denotes “some,” e.g., Acts 19:32; 21:34; see other, No. 1.

For SOMETIMES see time SOMEWHERE

pou (πού, 4225), a particle, signifies “somewhere” in Heb. 2:6 and 4:4, RV (kjv, “in a

certain place”); the writer avoids mentioning the place to add stress to his testimony. See HAPLY, No. 5, VERILY.

SON

huios (υίός, 5207) primarily signifies the relation of offspring to parent (see John 9:18-20; Gal. 4:30). It is often used metaphorically of prominent moral characteristics (see below). “It is used in the NT of (a) male offspring, Gal. 4:30; (b) legitimate, as opposed to illegitimate offspring, Heb. 12:8; (c) descendants, without reference to sex, Rom. 9:27; (d) friends attending a wedding, Matt. 9:15; (e) those who enjoy certain privileges, Acts 3:25; (f) those who act in a certain way, whether evil, Matt. 23:31, or good, Gal. 3:7; (g) those who manifest a certain character, whether evil, Acts 13:10; Eph. 2:2, or good, Luke 6:35; Acts 4:36; Rom. 8:14; (h) the destiny that corresponds with the character, whether evil, Matt. 23:15; John 17:12; 2 Thess. 2:3, or good, Luke 20:36; (i) the dignity of the relationship with God whereinto men are brought by the Holy Spirit when they believe on the Lord Jesus Christ, Rom. 8:19; Gal. 3:26..

“The Apostle John does not use huios, ‘son,’ of the believer, he reserves that title for the Lord; but he does use teknon, ‘child,’ as in his Gospel, 1:12; 1 John 3:1, 2; Rev. 21:7 (huios) is a quotation from 2 Sam. 7:14.

“The Lord Jesus used huios in a very significant way, as in Matt. 5:9, ‘Blessed are the peacemakers, for they shall be called the sons of God,’ and vv. 44, 45, ‘Love your enemies, and pray for them that persecute you; that ye may be (become) sons of your Father which is in heaven.’ The disciples were to do these things, not in order that they might become children of God, but that, being children (note ‘your Father’ throughout), they might make the fact manifest in their character, might ‘become sons.’ See also 2 Cor. 6:17, 18.

“As to moral characteristics, the following phrases are used: (a) sons of God, Matt. 5:9, 45; Luke 6:35; (b) sons of the light, Luke 16:8; John 12:36; (c) sons of the day, 1 Thess. 5:5; (d) sons of peace, Luke 10:6; (e) sons of this world, Luke 16:8; (f) sons of disobedience, Eph. 2:2; (g) sons of the evil one, Matt. 13:38, cf. ‘of the Devil,’ Acts 13:10; (h) son of perdition, John 17:12; 2 Thess. 2:3. It is also used to describe characteristics other than moral, as: (i) sons of the resurrection, Luke 20:36; (j) sons of

the Kingdom, Matt. 8:12; 13:38; (k) sons of the bridechamber, Mark 2:19; (1) sons of exhortation, Acts 4:36; (m) sons of thunder, Boanerges, Mark 3:17.”31

Notes: (1) For the synonyms teknon and teknion see under child. The difference between believers as “children of God” and as “sons of God” is brought out in Rom. 8:14-21. The Spirit bears witness with their spirit that they are “children of God,” and, as such, they are His heirs and joint-heirs with Christ. This stresses the fact of their spiritual birth (vv. 16, 17). On the other hand, “as many as are led by the Spirit of God, these are sons of God,” i.e., “these and no other.” Their conduct gives evidence of the dignity of

their relationship and their likeness to His character. (2) Pais is rendered “son” in John 4:51. For Acts 13:13, 26 see below.

The Son of God

In this title the word “Son” is used sometimes (a) of relationship, sometimes (b) of the expression of character. “Thus, e.g., when the disciples so addressed Him, Matt. 14:33; 16:16; John 1:49, when the centurion so spoke of Him, Matt. 27:54, they probably meant that (b) He was a manifestation of God in human form. But in such passages as Luke 1:32, 35; Acts 13:33, which refer to the humanity of the Lord Jesus, ... the word is used in sense (a).

“The Lord Jesus Himself used the full title on occasion, John 5:25; 9:35 [some mss. have ‘the Son of Man’; see RV marg.]; 11:4, and on the more frequent occasions on which He spoke of Himself as ‘the Son,’ the words are to be understood as an abbreviation of ‘the Son of God,’ not of ‘The Son of Man’; this latter He always expressed in full; see Luke 10:22; John 5:19, etc.

“John uses both the longer and shorter forms of the title in his Gospel, see 3:16-18; 20:31, e.g., and in his Epistles; cf. Rev. 2:18. So does the writer of Hebrews, 1:2; 4:14; 6:6, etc. An eternal relation subsisting between the Son and the Father in the Godhead is to be understood. That is to say, the Son of God, in His eternal relationship with the Father, is not so entitled because He at any time began to derive His being from the Father (in which case He could not be co-eternal with the Father), but because He is and ever has been the expression of what the Father is; cf. John 14:9, ‘he that hath seen Me hath seen the Father.’ The words of Heb. 1:3, ‘Who being the effulgence of His (God’s) glory, and the very image of His (God’s) substance’ are a definition of what is meant by ‘Son of God.’ Thus absolute Godhead, not Godhead in a secondary or derived sense, is intended in the title.”f

Other titles of Christ as the “Son of God” are: “His Son,” 1 Thess. 1:10 (in Acts

13:13, 26, RV, pais is rendered “servant”); “His own Son,” Rom. 8:32; “My beloved Son,” Matt. 3:17; “His Only Begotten Son,” John 3:16; “the Son of His love,” Col. 1:13.

“The Son is the eternal object of the Father’s love, John 17:24, and the sole Revealer of the Father’s character, John 1:14; Heb. 1:3. The words, ‘Father’ and ‘Son,’ are never in the NT so used as to suggest that the Father existed before the Son; the Prologue to the

Gospel according to John distinctly asserts that the Word existed ‘in the beginning,’ and that this Word is the Son, Who ‘became flesh and dwelt among us.’”32

ln addressing the Father in His prayer in John 17 He says, “Thou lovedst Me before the foundation of the world.” Accordingly in the timeless past the Father and the “Son” existed in that relationship, a relationship of love, as well as of absolute Deity. In this passage the “Son” gives evidence that there was no more powerful plea in the Father’s estimation than that coeternal love existing between the Father and Himself.

The declaration “Thou art My Son, this day have I begotten Thee,” Ps. 2:7, quoted in Acts 13:33; Heb. 1:5; 5:5, refers to the birth of Christ, not to His resurrection. In Acts 13:33 the verb “raise up” is used of the raising up of a person to occupy a special position in the nation, as of David in verse 22 (so of Christ as a Prophet in 3:22 and 7:37). The word “again” in the kjv in v. 33 represents nothing in the original. The RV rightly omits it. In v. 34 the statement as to the resurrection of Christ receives the greater stress in this respect through the emphatic contrast to that in v. 33 as to His being raised up in the nation, a stress imparted by the added words “from the dead.” Accordingly v. 33 speaks of His incarnation, v. 34 of His resurrection.

In Heb. 1:5, that the declaration refers to the Birth is confirmed by the contrast in verse 6. Here the word “again” is rightly placed in the RV, “when He again bringeth in the Firstborn into the world.” This points on to His second advent, which is set in contrast to His first advent, when God brought His Firstborn into the world the first time (see FIRSTBORN).f

So again in Heb. 5:5, where the High Priesthood of Christ is shown to fulfill all that was foreshadowed in the Levitical priesthood, the passage stresses the facts of His humanity, the days of His flesh, His perfect obedience and His sufferings.

Son of Man

In the NT this is a designation of Christ, almost entirely confined to the Gospels. Elsewhere it is found in Acts 7:56, the only occasion where a disciple applied it to the Lord and in Rev. 1:13; 14:14 (see below).

“Son of Man” is the title Christ used of Himself; John 12:34 is not an exception, for the quotation by the multitude was from His own statement. The title is found especially in the Synoptic Gospels. The occurrences in John’s gospel, 1:51; 3:13, 14; 5:27; 6:27, 53, 62; 8:28 (9:35 in some texts); 12:23, 34 (twice); 13:31, are not parallel to those in the Synoptic Gospels. In the latter the use of the title falls into two groups, (a) those in which it refers to Christ’s humanity, His earthly work, sufferings and death, e.g., Matt. 8:20; 11:19; 12:40; 26:2, 24; (b) those which refer to His glory in resurrection and to that of His future advent, e.g., Matt. 10:23; 13:41; 16:27, 28; 17:9; 24:27, 30 (twice), 37, 39, 44.

While it is a messianic title it is evident that the Lord applied it to Himself in a distinctive way, for it indicates more than Messiahship, even universal headship on the part of One who is Man. It therefore stresses His manhood, manhood of a unique order in comparison with all other men, for He is declared to be of heaven, 1 Cor. 15:47, and even

while here below, was “the Son of Man, which is in Heaven,” John 3:13. As the “Son of Man” He must be appropriated spiritually as a condition of possessing eternal life, John 6:53. In His death, as in His life, the glory of His Manhood was displayed in the absolute obedience and submission to the will of the Father (12:23; 13:31), and, in view of this, all judgment has been committed to Him, who will judge in full understanding experimentally of human conditions, sin apart, and will exercise the judgment as sharing the nature of those judged, John 5:22, 27. Not only is He man, but He is “Son of Man,” not by human generation but, according to the Semitic usage of the expression, partaking of the characteristics (sin apart) of manhood belonging to the category of mankind. Twice in the Apocalypse, 1:13 and 14:14, He is described as “One like unto a Son of man,” rv (kjv, “. the Son of Man”), cf. Dan. 7:13. He who was thus seen was indeed the “Son of Man,” but the absence of the article in the original serves to stress what morally characterizes Him as such. Accordingly in these passages He is revealed, not as the Person known by the title, but as the One who is qualified to act as the Judge of all men. He is the same Person as in the days of His flesh, still continuing His humanity with His Deity. The phrase “like unto” serves to distinguish Him as there seen in His glory and majesty in contrast to the days of His humiliation.

SONG

ode (φδη, 5603), “an ode, song,” is always used in the NT (as in the Sept.), in praise of God or Christ; in Eph. 5:19 and Col. 3:16 the adjective “spiritual” is added, because the word in itself is generic and might be used of songs anything but spiritual; in Rev. 5:9

and 14:3 (1st part) the descriptive word is “new” (kainos, “new,” in reference to character and form: see new), a “song,” the significance of which was confined to those mentioned (v. 3, and 2nd part); in 15:3 (twice), “the song of Moses ... and the song of the Lamb,” the former as celebrating the deliverance of God’s people by His power, the latter as celebrating redemption by atoning sacrifice.!

For SOON see immediately, No. 1 and quickly, No. 3.

For AS SOON AS see f, p. 1 For SOONER see quickly, No. 2 SOOTHSAYING

manteuomai (μαντεύομαι, 3132), “to divine, practice divination” (from mantis, “a

seer, diviner”), occurs in Acts 16:16.! The word is allied to mainomai, “to rave,” and

mania, “fury” displayed by those who were possessed by the evil spirit (represented by

the pagan god or goddess) while delivering their oracular messages. Trench (Syn. Sec.vi)

draws a distinction between this verb and propheteuo, not only as to their meanings, but

as to the fact of the single occurrence of manteuomai in the NT, contrasted with the

frequency of propheteuo, exemplifying the avoidance by NT writers of words the employment of which “would tend to break down the distinction between heathenism and revealed religion.”

SOP

psomion (ψωμίον, 5596), a diminutive of psomos, “a morsel,” denotes “a fragment, a

sop” (akin topsomizo; see feed), John 13:26 (twice), 27, 30. It had no connection with the modern meaning of “sop,” something given to pacify (as in the classical expression “a sop to Cerberus”).!

SORCERER

1.    magos (μάγος, 3097), (a) “one of a Median caste, a magician”: see wise; (b) “a wizard, sorcerer, a pretender to magic powers, a professor of the arts of witchcraft,” Acts 13:6, 8, where Bar-Jesus was the Jewish name, Elymas, an Arabic word meaning “wise.” Hence the name Magus, “the magician,” originally applied to Persian priests. In the Sept., only in Dan. 2:2, 10, of the “enchanters,” RV (kjv, “astrologers”), of Babylon. The superior Greek version of Daniel by Theodotion has it also at 1:20; 2:27; 4:7; 5:7, 11,

15.!

2.    pharmakos (φαρμακός, 5333), an adjective signifying “devoted to magical arts,” is used as a noun, “a sorcerer,” especially one who uses drugs, potions, spells, enchantments, Rev. 21:8, in the best texts (some havepharmakeus), and 22:15.! SORCERY

A.    Nouns.

1.    pharmakia (or  — eia) (φαρμακεία, 5331) (Eng., “pharmacy,” etc.) primarily signified “the use of medicine, drugs, spells”; then, “poisoning”; then, “sorcery,” Gal. 5:20, RV, “sorcery” (kjv, “witchcraft”), mentioned as one of “the works of the flesh.” See also Rev. 9:21; 18:23.! In the Sept., Ex. 7:11, 22; 8:7, 18; Isa. 47:9, 12.! In “sorcery,” the use of drugs, whether simple or potent, was generally accompanied by incantations and appeals to occult powers, with the provision of various charms, amulets, etc., professedly designed to keep the applicant or patient from the attention and power of demons, but actually to impress the applicant with the mysterious resources and powers of the sorcerer.

2.    magia (or  — eia) (μαγεία, 3095), “the magic art,” is used in the plural in Acts 8:11, “sorceries (see sorcerer, No. 1).!

B.    Verb.

mageuo (μαγεύω, 3096), akin to A, No. 2, “to practice magic,” Acts 8:9, “used sorcery,” is used as in A, No. 2, of Simon Magnus.!

SORE (Noun, Adjective, Adverb), SORER

A.    Noun.

helkos (έλκος, 1668), “a sore” or “ulcer” (primarily a wound), occurs in Luke 16:21; Rev. 16:2, 11.!

B.    Verb.

helkoo (έλκόω, 1669), “to wound, to ulcerate,” is used in the passive voice, signifying “to suffer from sores,” to be “full of sores,” Luke 16:20 (perfect participle).!

C. Adjectives.

1. hikanos (ικανός, 2425), used of things, occasionally denotes “much,” translated “sore” in Acts 20:37, lit., “there was much weeping of all. See able, C, No. 2.

2. cheiron (χείρων, 5501), “worse” (used as a comparative degree of kakos, “evil”), occurs in Heb. 10:29, “sorer.” See worse.

D. Adverbs.

1.    lian (λίαν, 3029), “very, exceedingly,” is translated “sore” in Mark 6:51 (of amazement). See exceed, B, No. 1.

2.    sphodra (σφόδρα, 4970), “very, very much,” is translated “sore” in Matt. 17:6 (of fear). See greatly, Note (1).

Notes: (1) For the KV, “sore vexed” in Matt. 17:15, see grievously, B, No. 2, Note

(2). (2) In Luke 2:9 megas, “great,” is used with phobos, “fear,” as the object of the verb “to fear,” “(they were) sore (afraid),” lit., “(they feared) a great (fear).” (3) In Mark 9:26, kjv, polla, “much” (rv), the neuter plur. of polus, used as an adverb, is translated “sore.”

(4) In Matt. 21:15, aganakteo, “to be moved with indignation” (rv), is translated “they were sore displeased.” (5) For the rv, “sore troubled,” Matt. 26:37 and Mark 14:33 (kjv, “very heavy”), see trouble, B, No. 12. (6) For kjv, “were sore amazed” in Mark 14:33,

see amaze, B, No. 4. (7) In Luke 9:39, rv, suntribo, “to break, bruise,” is rendered

“bruiseth sorely.” See break, A, No. 5. (8) In Mark 9:6, ekphobos is rendered “sore afraid.”

SORROW (Noun and Verb), SORROWFUL

A.    Nouns.

1.    lupe (λύπη, 3077), “grief, sorrow,” is translated “sorrow” in Luke 22:45; John 16:6, 20-22; Rom. 9:2, RV (kjv, “heaviness”); 2 Cor. 2:1, rv; 2:3, 7; 7:10 (twice); Phil. 2:27 (twice). See grief.

2.    odune (οδύνη, 3601), “pain, consuming grief, distress,” whether of body or mind, is used of the latter, Rom. 9:2, RV, “pain”; 1 Tim. 6:10.!

3.    odin (ώδίν, 5604), “a birth-pang, travail, pain,” “sorrows,” Matt. 24:8; Mark 13:8; see PAIN, A, No. 2.

4.    penthos (πένθος, 3997), “mourning,” “sorrow,” Rev. 18:7 (twice); 21:4: see MOURN.

B.    Verbs.

1.    lupeo (λυπέω, 3076), akin to A, No. 1: see grief, B, No. 1, sorry, A (below).

2.    odunao (οδυνάω, 3600), “to cause pain” (akin to A, No. 2), is used in the middle voice in Luke 2:48; Acts 20:38: see anguish, B, No. 3.

C. Adjectives.

1.    perilupos (περίλυπος, 4036), “very sad, deeply grieved” (peri, intensive), is used in Matt. 26:38 and Mark 14:34, “exceeding sorrowful”; Mark 6:26; Luke 18:23 (v. 24 in some mss.).!

2. alupos (άλυπότερος, 253) denotes “free from grief” (a, negative, lupe, “grief”), comparative degree in Phil. 2:28, “less sorrowful,” their joy would mean the removal of a burden from his heart.!

SORRY

A.    Verb.

lupeo (λυπέώ, 3076) is rendered “to be sorry” (passive voice) in Matt. 14:9, kjv (rv, “grieved”); 17:23; 18:31; 2 Cor. 2:2 [1st part, active voice, “make sorry” (as in 7:8, twice); 2nd part, passive]; 2:4, RV, “made sorry”; 9:9 and 11, RV, “ye were made sorry.” See grieve, B, No. 1.

B. Adjective.

perilupos (περίλυπος, 4036) is translated “exceeding sorry” in Mark 6:26: see SORROWFUL, C, No. 1.

SORT

A. Adjective.

hopoios (όποιος, 3697), “of what sort,” is so rendered in 1 Cor. 3:13. See manner,

SUCH AS, WHAT.

B.    Noun.

meros (μέρος, 3313), “a part,” is used with apo, “from,” in Rom. 15:15 and rendered “(in some) sort,” kjv (rv, “... measure”). See behalf.

Note: See base, No. 3, godly, C, Notes (2) and (3).

For SOUGHT see seek SOUL

psuche (ψυχή, 5590) denotes “the breath, the breath of life,” then “the soul,” in its various meanings. The NT uses “may be analyzed approximately as follows:

(a) the natural life of the body, Matt. 2:20; Luke 12:22; Acts 20:10; Rev. 8:9; 12:11; cf. Lev. 17:11; 2 Sam. 14:7; Esth. 8:11; (b) the immaterial, invisible part of man, Matt. 10:28; Acts 2:27; cf. 1 Kings 17:21; (c) the disembodied (or “unclothed” or “naked,” 2 Cor. 5:3, 4) man, Rev. 6:9; (d) the seat of personality, Luke 9:24, explained as = “own self,” v. 25; Heb. 6:19; 10:39; cf. Isa. 53:10 with 1 Tim. 2:6; (e) the seat of the sentient element in man, that by which he perceives, reflects, feels, desires, Matt. 11:29; Luke 1:46; 2:35; Acts 14:2, 22; cf. Ps. 84:2; 139:14; Isa. 26:9; (f) the seat of will and purpose, Matt. 22:37; Acts 4:32; Eph. 6:6; Phil. 1:27; Heb. 12:3; cf. Num. 21:4; Deut. 11:13; (g) the seat of appetite, Rev. 18:14; cf. Ps. 107:9; Prov. 6:30; Isa. 5:14 (“desire”); 29:8; (h) persons, individuals, Acts 2:41, 43; Rom. 2:9; Jas. 5:20; 1 Pet. 3:20; 2 Pet. 2:14; cf. Gen. 12:5; 14:21 (“persons”); Lev. 4:2 (‘any one’); Ezek. 27:13; of dead bodies, Num. 6:6, lit., “dead soul”; and of animals, Lev. 24:18, lit., “soul for soul”; (i) the equivalent of the personal pronoun, used for emphasis and effect: — 1st person, John 10:24 (“us”); Heb. 10:38; cf. Gen. 12:13; Num. 23:10; Jud. 16:30; Ps. 120:2 (“me”); 2nd person, 2 Cor. 12:15; Heb. 13:17; Jas. 1:21; 1 Pet. 1:9; 2:25; cf. Lev. 17:11; 26:15; 1 Sam. 1:26; 3rd person, 1 Pet. 4:19; 2 Pet. 2:8; cf. Exod. 30:12; Job 32:2, Heb. “soul,” Sept. “self’; (j) an animate creature, human or other, 1 Cor. 15:45; Rev. 16:3; cf. Gen. 1:24; 2:7, 19; (k) “the inward man,” the seat of the new life, Luke 21:19 (cf. Matt. 10:39); 1 Pet. 2:11; 3 John 2.

“With (j) compare a-psuchos, “soulless, inanimate,” 1 Cor. 14:7.!

“With (f) compare di-psuchos, “two-souled,” Jas. 1:8; 4:8;! oligo psuchos, “feeble-

souled,” 1 Thess. 5:14;! iso-psuchos, “like-souled,” Phil. 2:20;! sum-psuchos, “joint-souled” (“with. one accord”), Phil. 2:2.!

“The language of Heb. 4:12 suggests the extreme difficulty of distinguishing between the soul and the spirit, alike in their nature and in their activities. Generally speaking the spirit is the higher, the soul the lower element. The spirit may be recognized as the life principle bestowed on man by God, the soul as the resulting life constituted in the individual, the body being the material organism animated by soul and spirit..

“Body and soul are the constituents of the man according to Matt. 6:25; 10:28; Luke 12:20; Acts 20:10; body and spirit according to Luke 8:55; 1 Cor. 5:3; 7:34; Jas. 2:26. In Matt. 26:38 the emotions are associated with the soul, in John 13:21 with the spirit; cf. also Ps. 42:11 with 1 Kings 21:5. In Ps. 35:9 the soul rejoices in God, in Luke 1:47 the spirit.

“Apparently, then, the relationships may be thus summed up ‘Soma, body, and

pneuma, spirit, may be separated, pneuma and psuche, soul, can only be distinguished’ (Cremer).”*

SOUND (Noun and Verb)

A.    Nouns.

1.    phone (φωνη, 5456), most frequently “a voice,” is translated “sound” in Matt.

24:31 (kjv marg., “voice”); John 3:8, kjv (rv, “voice”); so 1 Cor. 14:7 (1st part), 8; Rev. 1:15; 18:22 (2nd part, RV, “voice”); kjv and RV in 9:9 (twice); in Acts 2:6, RV, “(this) sound (was heard),” kjv, “(this) was noised abroad.”

2.    echos (ήχος, 2279), “a noise, a sound of any sort” (Eng., “echo”), is translated “sound” in Acts 2:2; Heb. 12:19. See roaring, B, rumor.

3.    phthongos (φθόγγος, 5353), akin tophthengomai, “to utter a voice,” occurs in Rom. 10:18; 1 Cor. 14:7.! In the Sept, Ps. 19:4.!

B.    Verbs.

1.    echeo (ήχέω, 2278), akin to A, No. 2, occurs in 1 Cor. 13:1, “sounding (brass)”; in some mss., Luke 21:25. See roaring.!

2.    execheo (έξήχέομαι, 1837), “to sound forth as a trumpet” or “thunder” (ex, “out,” and No. 1), is used in 1 Thess. 1:8, “sounded forth,” passive voice, lit., “has been sounded out.”! In the Sept., Joel 3:14.!

3.    salpizo (σαλπίζω, 4537), “to sound a trumpet” (salpinx), occurs in Matt. 6:2; 1 Cor. 15:52, “the trumpet shall sound”; Rev. 8:6-8, 10, 12, 13; 9:1, 13; 10:7; 11:15.!

4.    bolizo (βολίζω, 1001), “to heave the lead” (bolis, “that which is thrown or hurled,”

akin to ballo, “to throw”; sounding-lead), to take soundings, occurs in Acts 27:28 (twice).!

Note: In Luke 1:44, kjv, ginomai, “to become,” is rendered “sounded” (rv, “came”).

SOUND (Adjective), BE SOUND

A. Adjective.

hugies (άκριβως, 199), “whole, healthy,” is used metaphorically of “sound speech,” Titus 2:8. See whole.

B. Verb.

hugiaino (ύγιαίνω, 5198), “to be healthy, sound in health” (Eng., “hygiene,” etc.), translated “safe and sound” in Luke 15:27, is used metaphorically of doctrine, 1 Tim. 1:10; 2 Tim. 4:3; Titus 1:9; 2:1; of words, 1 Tim. 6:3, RV (kjv, “wholesome,” RV marg., “healthful”); 2 Tim. 1:13; “in the faith,” Titus 1:13 (RV marg., “healthy”); “in faith,” Titus 2:2 (RV marg., ditto).

Note: For “sound mind” in 2 Tim. 1:7, kjv, see discipline; in 1 Pet. 4:7 (kjv, “sober”), see mind, B, No. 5.

SOUNDNESS

holokleria (ολοκληρία, 3647), “completeness, soundness” (akin to holokleros, see entire), occurs in Acts 3:16.! In the Sept., Isa. 1:6.!

SOUTH, SOUTH WIND

notos (νότος, 3558) denotes (a) “the south wind,” Luke 12:55; Acts 27:13; 28:13; (b) “south,” as a direction, Luke 13:29; Rev. 21:13; (c) “the South,” as a region, Matt. 12:42; Luke 11:31.!

Note: For mesembria, Acts 8:26, see noon.

SOUTHWEST

lips (λίψ, 3047), lit., “Libyan,” denotes “the S.W. wind,” Acts 27:12, “(looking) northeast (and southeast),” RV, lit., “(looking down) the southwest wind (and down the northwest wind)”; to look down a wind was to look in the direction in which it blows. A

S.W. wind blows towards the N.E.; the aspect of the haven answers to this. See also under northeast, northwest.!

SOW (Noun)

hus (ύς, 5300), “swine” (masc. or fem.), is used in the fem. in 2 Pet. 2:22.!

SOW (Verb), SOWER

speiro (σπείρω, 4687), “to sow seed,” is used (1) literally, especially in the Synoptic Gospels; elsewhere, 1 Cor. 15:36, 37; 2 Cor. 9:10, “the sower”, (2) metaphorically, (a) in proverbial sayings, e.g., Matt. 13:3, 4; Luke 19:21, 22; John 4:37; 2 Cor. 9:6; (b) in the interpretation of parables, e.g., Matt. 13:19-23 (in these vv., RV, “was sown,” for kjv, “received seed”); (c) otherwise as follows: of “sowing” spiritual things in preaching and teaching, 1 Cor. 9:11; of the interment of the bodies of deceased believers, 1 Cor. 15:4244; of ministering to the necessities of others in things temporal (the harvest being proportionate to the “sowing”), 2 Cor. 9:6, 10 (see above); of “sowing” to the flesh, Gal. 6:7, 8 (“that” in v. 7 is emphatic, “that and that only,” what was actually “sown”); in v. 8,

eis, “unto,” signifies “in the interests of”; of the “fruit of righteousness” by peacemakers, jas. 3:18.

SPACE

diastema (διάστημα, 1292), “an interval, space” (akin to B), is used of time in Acts 5:7.!

B. Verb.

diistemi (διίστημι, 1339), “to set apart, separate” (dia, “apart,” histemi, “to cause to

stand”), see A, is rendered “after the space of” in Luke 22:59; in Acts 27:28, with brachu, “a little,” rv, “after a little space” (kjv, “when they had gone a little further”). See part.

Notes: (1) In Acts 15:33 and Rev. 2:21, kjv, chronos, “time” (rv), is translated “space.” (2) In Acts 19:8 and 10, epi, “for or during” (of time), is translated “for the space

of’; in 19:34, “about the space of” (3) In Acts 5:34, kjv, brachu (the neuter of brachus, “short”), used adverbially, is translated “a little space” (RV “... while”). (4) In Gal. 2:1, dia, “through,” is rendered “after the space of,” rv, stressing the length of the period

mentioned (kjv, “after,” which would represent the preposition meta). (5) In Jas. 5:17 there is no word in the original representing the phrase “by the space of,” kjv (rv, “for”).

(6)    In Rev. 14:20, kjv, apo, “away from,” is translated “by the space of” (rv, “as far as”).

(7) In Rev. 17:10, kjv, oligon, “a little while” (rv), is rendered “a short space.”

spare, sparingly

A. Verb.

pheidomai (φείδομαι, 5339), “to spare,” i.e., “to forego” the infliction of that evil or retribution which was designed, is used with a negative in Acts 20:29; Rom. 8:32; 11:21 (twice); 2 Cor. 13:2; 2 Pet. 2:4, 5; positively, in 1 Cor. 7:28; 2 Cor. 1:3; rendered “forbear” in 2 Cor. 12:6. See forebear.!

Note: In Luke 15:17,perisseuo, “to abound, have abundance,” is translated “have enough and to spare.”

B. Adverb.

pheidomenos (φειδομένως, 5340), akin to A, “sparingly,” occurs in 2 Cor. 9:6 (twice), of sowing and reaping.

SPARROW

strouthion (στρουθίον, 4765), a diminutive of strouthos, “a sparrow,” occurs in Matt. 10:29, 31; Luke 12:6, 7.!

SPEAK

1.    lego (λέγω, 3004), “to say, speak”: see say, No. 1.

2.    laleo (λαλέω, 2980), for which see say, No. 2, is used several times in 1 Cor. 14; the command prohibiting women from speaking in a church gathering, vv. 34, 35, is regarded by some as an injunction against chattering, a meaning which is absent from the use of the verb everywhere else in the NT; it is to be understood in the same sense as in vv. 2, 3-6, 9, 11, 13, 18, 19, 21, 23, 27-29, 39.

3.    proslaleo (προσλαλέω, 4354), “to speak to or with” (pros, “to,” and No. 2), is used in Acts 13:43 and 28:20.!

4.    phthengomai (φθέγγομαι, 5350), “to utter a sound or voice,” is translated “to speak” in Acts 4:18; 2 Pet. 2:16; in 2:18, kjv, “speak” (rv, “utter”).

5.    apophthengomai (άποφθέγγομαι, 669), “to speak forth” (apo, “forth,” and No. 4), is so rendered in Acts 2:14, RV (kjv, “said”), and 26:25; in 2:2 it denotes to give utterance.!

6.    antilego (άντίλεγω, 483), “to speak against,” is so rendered in Luke 2:34; John 19:12; Acts 13:45, kjv (rv, “contradicted”); 28:19, 22. See contradict, gainsay.

7.    katalaleo (καταλαλέω, 2635), synonymous with No. 6 (kata, “against,” and No.

2), is always translated “to speak against” in the rv. See backbiter, Note.

8.    kakologeo (κακολογέω, 2551), “to speak evil”: see curse, B, No. 4.

9.    sullaleo (συλλαλέω, 4814), “to speak together” (sun, “with,” and No. 2), is rendered “spake together” in Luke 4:36, rv. See commune, No. 3, confer, No. 2, talk.

10.    proeipon (προλέγω, 4302), “to speak or say before” (a 2nd aorist tense from an obsolete present), is rendered “to speak before” in Acts 1:16; 2 Pet. 3:2; Jude 17. See FORETELL.

11.    prophthano (προφθάνω, 4399), “to anticipate” (an extension, by pro, “before,” of

phthano, which has the same meaning), is rendered “spake first” in Matt. 17:25, rv (kjv, “prevented”).!

12.    prosphoneo (προσφωνέω, 4377), “to address, call to,” is rendered “spake unto” (or “to”) in Luke 23:20; Acts 21:40; 22:2; “to call unto” (or “to”) in Matt. 11:16; Luke 6:13; 7:32; 13:12.!

13.    eiro (Fut. of λέγω, 3004), for which see say, No. 4, has a 1st aorist, passive

participle rhethen, “spoken” or “spoken of,” used in Matt. 1:22; 2:15, 17, 23; 3:3; 4:14; 8:17; 12:17; 13:35; 21:4; 22:31; 24:15; 27:9 (in some texts in 27:35 and Mark 13:14).

Notes: (1) In Heb. 12:5, kjv, dialegomai, “to discuss, to reason,” is translated “speaketh” (rv, “reasoneth”). (2) In Heb. 12:25, kjv chrematizo, “to warn, instruct,” is translated “spake” (rv, warned”): see admonish. (3) In Eph. 4:31, kjv, blasphemia is translated “evil speaking”: see railing. (4) In Heb. 12:19,prostithemi, “to put to, add,” used with logos, “a word,” is rendered “(that no word) more should be spoken,” rv [kjv, “(that) the word should (not) be spoken (to them) any more”]. (5) In Acts 26:24, kjv, apologeomai, “to make a defense” (rv), is rendered “spake for himself.” See answer, B,

No. 4. (6) In Rom. 15:21, kjv, anangello, “to bring back word” (rv, “tidings ... came”), is translated “he was ... spoken of.” (7) For “is spoken of” in Rom. 1:8, kjv, see proclaim, No. 2. (8) For “spake out” in Luke 1:42, kjv, see voice, Note. (9) In Gal.

4:15, there is no verb in the original for the kjv, “ye spake of” (see RV). (10) For “spoken against” in Acts 19:36 see gainsay, C. (11), For “speak reproachfully,” 1 Tim. 5:14, see

revile, C. (12), In Acts 21:3, kjv, ginosko is translated “speak,” rv, “know.”

SPEAKER (chief)

Note: In Acts 14:12 the verb hegeomai, “to lead the way, be the chief,” is used in the present participle with the article (together equivalent to a noun), followed by the genitive case of logos, “speech,” with the article, the phrase being rendered “the chief speaker,” lit., “the leader of the discourse.” See chief, C.

SPEAKING (evil, much)

polulogia (πολυλογία, 4180), “loquacity,” “much speaking” (polus, “much,” logos“speech”), is used in Matt. 6:7.! In the Sept., Prov. 10:19.!

Note: For “evil speaking(s),” in Eph. 4:31, see railing; in 1 Pet. 2:1, see backbiting. For “shameful speaking” see communication, B, Note.

SPEAR

lonche (λόγχη, 3057), primarily “a spearhead,” then, “a lance or spear,” occurs in John 19:34; some texts have it in Matt. 27:49.! As to John 19:29, there is an old conjecture, mentioned by Field (Notes on the Trans, of the NT) to the effect that the

sponge was put on a spear (hussos, “a javelin,” the Roman pilum, instead of hussopos“hyssop”).

SPEARMAN

dexiolabos (δεξιολάβος, 1187), from dexios, “the right (hand),” and lambano, “to lay hold of,” is used in the plural in Acts 23:23, “spearmen.” Some texts have dexiobolos“one who throws with his right hand” (ballo, “to throw”), “right-handed slingers.”! SPECIAL

Note: Tuchon, the 2nd aorist participle of tunchano, “to happen, meet with, chance,” is used with a negative signifying “not common or ordinary, special,” Acts 19:11; so in 28:2. See common, B, Note (3).

For SPECIALLY see especially SPECTACLE

theatron (θέατρον, 2302), akin to theaomai, “to behold,” denotes (a) “a theater”

(used also as a place of assembly), Acts 19:29, 31; (b) “a spectacle, a show,” metaphorically in 1 Cor. 4:9. See theater.!

SPEECH

1.    logos (λόγος, 3056), akin to lego (SPEAK, No. 1), most frequently rendered “word” (for an analysis see word), signifies “speech,” as follows: (a) “discourse,” e.g., Luke 20:20, rv, “speech” (kjv, “words”); Acts 14:12 (see speaker); 20:7; 1 Cor. 2:1, 4; 4:19, kjv (rv, “word”); 2 Cor. 10:10; (b) “the faculty of speech,” e.g., 2 Cor. 11:6; (c) “the manner of speech,” e.g., Matt. 5:37, RV, “speech” (kjv, “communication”); Col. 4:6;

(d) “manner of instruction,” Titus 2:8; 1 Cor. 14:9, RV (kjv, “words”); Eph. 4:29, RV (kjv, “communication”). See saying.

2.    lalia (λαλιά, 2981), akin to laleo (SPEAK, No. 2), denotes “talk, speech,” (a) of “a dialect,” Matt. 26:73; Mark 14:70; (b) “utterances,” John 4:42, RV, “speaking” (kjv, “saying”); 8:43.!

3.    eulogia (εύλογία, 2129) has the meaning “fair speaking, flattering speech” in Rom. 16:18, rv, “fair speech” (kjv, “fair speeches”). See blessing, C, No. 1.

4.    chrestologia (χρηστολογία, 5542), which has a similar meaning to No. 3, occurs with it in Rom. 16:18 [RV, “smooth ... (speech)”]. See smooth, Note.!

Notes: (1) For “persuasiveness of speech,” Col. 2:4, rv, see persuasive, B. (2) In

Acts 14:11 “the speech of Lycaonia” translates the adverb Lukaonisti. Lycaonia was a large country in the center and south of the plateau of Asia Minor; the villages retained the native language, but cities like Lystra probably had a Seleucid tone in their laws and customs (Ramsay on Galatians).

SPEECHLESS

1.    eneos (or enneos) (έννεός, 1769), “dumb, speechless,” occurs in Acts 9:7.! In the Sept., Prov. 17:28; Isa. 56:10.!

2.    kophos, which means either “deaf” or “dumb” (see deaf), is translated “speechless” in Luke 1:22.

Note: For phimoo, translated “he was speechless” in Matt. 22:12, see muzzlesilence.

SPEED, SPEEDILY

Notes: (1) In Acts 17:15 “with all speed” is the rendering of the phrase hos, “as,”

tachista, “most speedily” (the superlative of tachu, “speedily”), i.e., “as speedily as

possible.” (2) For “speedily,” en tachei, in Luke 18:8, see quickly, No. 4. (3) For “God speed” see greeting, A, No. 2.

SPEND, SPENT

1.    dapanao (δαπανάώ, 1159) denotes (a) “to expend, spend,” Mark 5:26 [for Acts 21:24 see charge, Note (5)]: 2 Cor. 12:15 (1st part: for “be spent,” see No. 2); (b) “to consume, squander,” Luke 15:14; Jas. 4:3. See consume, Note.!

2.    ekdapanao (έκδαπανάώ, 1550), lit., “to spend out” (ek), an intensive form of No.

1, “to spend entirely,” is used in 2 Cor. 12:15, in the passive voice, with reflexive significance, “to spend oneself out (for others),” “will ... be spent,” RV marg., “spent out” (see No. 1).!

3.    prosdapanao (προσδαπανάώ, 4325), “to spend besides” (pros, and No. 1), is used in Luke 10:35, “thou spendest more.”!

4.    prosanalisko (προσαναλίσκώ, 4321), “to spend besides,” a strengthened form of

analisko, “to expend, consume” (see consume, No. 1), occurs in most texts in Luke 8:43.!

5.    diaginomai (διαγίνομαι, 1230), used of time, “to intervene, elapse,” is rendered “was spent” in Acts 27:9. See past.

6.    prokopto (προκόπτώ, 4298), to cut forward a way, advance,” is translated “is far spent,” in Rom. 13:12, said metaphorically of “the night,” the whole period of man’s alienation from God. Though the tense is the aorist, it must not be rendered “was far

spent,” as if it referred, e.g., to Christ’s first advent. The aorist is here perfective. See ADVANCE.

7.    klino (κλίνω, 2827), “to lean, decline,” is said of the decline of day in Luke 24:29, “is (now) far spent,” lit., “has declined.” See bow (Verb).

8.    ginomai (γίνομαι, 1096), “to become, occur,” is rendered “was far spent” in Mark 6:35, lit., “much hour (i.e., many an hour) having taken place.”

9.    poieo (ποιέω, 4160), “to do,” is translated “have spent (but one hour),” in Matt. 20:12, RV (kjv, “have wrought”) lit., as in the Eng. idiom, “have done one hour”; so in Acts 20:3, rv, “when he had spent (lit., ‘had done’) three months” (kjv, “abode”).

10.    eukaireo (εύκαιρέω, 2119), “to have leisure or devote one’s leisure to,” is translated “spent their time,” in Acts 17:21. See leisure.

11.    chronotribeo (χρονοτριβέω, 5551), “to spend time” (chronos, “time,” tribo, “to rub, to wear out”), occurs in Acts 20:16.!

Note: Polus, much, is rendered “far spent” twice in Mark 6:35, RV.

SPEW (kjv, SPUE)

emeo (έμέω, 1692), “to vomit” (cf. Eng., “emetic”), is used in Rev. 3:16, figuratively of the Lord’s utter abhorrence of the condition of the church at Laodicea.! In the Sept., Isa. 19:14.!

SPICE(S)

1.    aroma (αρωμα, 759), “spice,” occurs in Mark 16:1, rv “spices” (kjv, “sweet spice”); Luke 23:56; 24:1; John 19:40.! A papyrus document has it in a list of articles for a sacrifice.

2.    amomon (άμώμήτος, 298a), amomum, probably a word of Semitic origin, a fragrant plant of India, is translated “spice” in Rev. 18:13, RV (kjv, “odors”).! SPIKENARD

nardos (νάρδος, 3487), is derived, through the Semitic languages (Heb. nerd, Syriac

nardin), from the Sanskrit nalada, “a fragrant oil,” procured from the stem of an Indian

plant. The Arabs call it the “Indian spike.” The adjective pistikos is attached to it in the

NT, Mark 14:3; John 12:3;pistikos, if taken as an ordinary Greek word, would signify “genuine.” There is evidence, however, that it was regarded as a technical term. It has been suggested that the original reading waspistakes, i.e., the Pistacia Terebinthus, which grows in Cyprus, Syria, Palestine, etc., and yields a resin of very fragrant odor, and in such inconsiderable quantities as to be very costly. “Nard was frequently mixed with

aromatic ingredients . so when scented with the fragrant resin of the pistake it would

quite well be called nardos pistakes” (E. N. Bennett, in the Classical Review for 1890, Vol. iv, p. 319). The oil used for the anointing of the Lord’s head was worth about L/12, and must have been of the most valuable kind.! In the Sept., Song of Sol. 1:12; 4:13, 14.! SPILL

ekchunno (or ekchuno,) (έκχέω, 1632), “to pour out, shed,” is rendered “be spilled” in Luke 5:37. See pourshed.

Note: Some texts have ekcheo in Mark 2:22 (so kjv). The form in Luke 5:37 might also come from ekcheo.

SPIN

netho (νήθω, 3514), “to spin,” is found in Matt. 6:28 and Luke 12:27, of the lilies of the field (see lily).!

SPIRIT

pneuma (πνευμα, 4151) primarily denotes “the wind” (akin to pneo, “to breathe, blow”); also “breath”; then, especially “the spirit,” which, like the wind, is invisible, immaterial and powerful. The NT uses of the word may be analyzed approximately as follows:

“(a) the wind, John 3:8 (where marg. is, perhaps, to be preferred); Heb. 1:7; cf. Amos 4:13, Sept.; (b) the breath, 2 Thess. 2:8; Rev. 11:11; 13:15; cf. Job 12:10, Sept.; (c) the immaterial, invisible part of man, Luke 8:55; Acts 7:59; 1 Cor. 5:5; Jas. 2:26; cf. Eccl. 12:7, Sept.; (d) the disembodied (or ‘unclothed,’ or ‘naked,’ 2 Cor. 5:3, 4) man, Luke 24:37, 39; Heb. 12:23; 1 Pet. 4:6; (e) the resurrection body, 1 Cor. 15:45; 1 Tim. 3:16; 1 Pet. 3:18; (f) the sentient element in man, that by which he perceives, reflects, feels, desires, Matt. 5:3; 26:41; Mark 2:8; Luke 1:47, 80; Acts 17:16; 20:22; 1 Cor. 2:11; 5:3, 4; 14:4, 15; 2 Cor. 7:1; cf. Gen. 26:35; Isa. 26:9; Ezek. 13:3; Dan. 7:15; (g) purpose, aim, 2 Cor. 12:18; Phil. 1:27; Eph. 4:23; Rev. 19:10; cf. Ezra 1:5; Ps. 78:8; Dan. 5:12; (h) the equivalent of the personal pronoun, used for emphasis and effect: 1st person, 1 Cor.

16:18; cf. Gen. 6:3; 2nd person, 2 Tim. 4:22; Philem. 25; cf. Ps. 139:7; 3rd person, 2 Cor. 7:13; cf. Isa. 40:13; (i) character, Luke 1:17; Rom. 1:4; cf. Num. 14:24; (j) moral qualities and activities: bad, as of bondage, as of a slave, Rom. 8:15; cf. Isa. 61:3; stupor, Rom. 11:8; cf. Isa. 29:10; timidity, 2 Tim. 1:7; cf. Josh. 5:1; good, as of adoption, i.e., liberty as of a son, Rom. 8:15; cf. Ps. 51:12; meekness, 1 Cor. 4:21; cf. Prov. 16:19; faith,

2 Cor. 4:13; quietness, 1 Pet. 3:4; cf. Prov. 14:29; (k) the Holy Spirit, e.g., Matt. 4:1 (see below); Luke 4:18; (l) ‘the inward man’ (an expression used only of the believer, Rom. 7:22; 2 Cor. 4:16; Eph. 3:16); the new life, Rom. 8:4-6, 10, 16; Heb. 12:9; cf. Ps. 51:10; (m) unclean spirits, demons, Matt. 8:16; Luke 4:33; 1 Pet. 3:19; cf. 1 Sam. 18:10; (n) angels, Heb. 1:14; cf. Acts 12:15; (o) divine gift for service, 1 Cor. 14:12, 32; (p) by metonymy, those who claim to be depositories of these gifts, 2 Thess. 2:2; 1 John 4:1-3; (q) the significance, as contrasted with the form, of words, or of a rite, John 6:63; Rom. 2:29; 7:6; 2 Cor. 3:6; (r) a vision, Rev. 1:10; 4:2; 17:3; 21:10.”*

Notes: (1) For phantasma, rendered “spirit,” Matt. 14:26; Mark 6:49, kjv, see apparition. (2) For the distinction between “spirit” and “soul,” see under soul, last three paragraphs.

The Holy Spirit

The “Holy Spirit” is spoken of under various titles in the NT (“Spirit” and “Ghost” are renderings of the same word, pneuma; the advantage of the rendering “Spirit” is that

it can always be used, whereas “Ghost” always requires the word “Holy” prefixed.) In the following list the omission of the definite article marks its omission in the original (concerning this see below): “Spirit, Matt. 22:43; Eternal Spirit, Heb. 9:14; the Spirit, Matt. 4:1; Holy Spirit, Matt. 1:18; the Holy Spirit, Matt. 28:19; the Spirit, the Holy, Matt. 12:32; the Spirit of promise, the Holy, Eph. 1:13; Spirit of God, Rom. 8:9; Spirit of (the) living God, 2 Cor. 3:3; the Spirit of God, 1 Cor. 2:11; the Spirit of our God, 1 Cor. 6:11; the Spirit of God, the Holy, Eph. 4:30; the Spirit of glory and of God, 1 Pet. 4:14; the Spirit of Him that raised up Jesus from the dead (i.e., God), Rom. 8:11; the Spirit of your Father, Matt. 10:20; the Spirit of His Son, Gal. 4:6; Spirit of (the) Lord, Acts 8:39; the Spirit of (the) Lord, Acts 5:9; (the) Lord, (the) Spirit, 2 Cor. 3:18; the Spirit of Jesus, Acts 16:7; Spirit of Christ, Rom. 8:9; the Spirit of Jesus Christ, Phil. 1:19; Spirit of adoption, Rom. 8:15; the Spirit of truth, John 14:17; the Spirit of life, Rom. 8:2; the Spirit of grace, Heb. 10:29.”f

The use or absence of the article in the original where the “Holy Spirit” is spoken of cannot always be decided by grammatical rules, nor can the presence or absence of the article alone determine whether the reference is to the “Holy Spirit.” Examples where the Person is meant when the article is absent are Matt. 22:43 (the article is used in Mark 12:36); Acts 4:25, RV (absent in some texts); 19:2, 6; Rom. 14:17; 1 Cor. 2:4; Gal. 5:25

(twice); 1 Pet. 1:2. Sometimes the absence is to be accounted for by the fact that Pneuma

(like Theos) is substantially a proper name, e.g., in John 7:39. As a general rule the article is present where the subject of the teaching is the Personality of the Holy Spirit, e.g., John 14:26, where He is spoken of in distinction from the Father and the Son. See also 15:26 and cf. Luke 3:22.

In Gal. 3:3, in the phrase “having begun in the Spirit,” it is difficult to say whether the reference is to the “Holy Spirit” or to the quickened spirit of the believer; that it possibly refers to the latter is not to be determined by the absence of the article, but by the contrast with “the flesh”; on the other hand, the contrast may be between the “Holy Spirit” who in the believer sets His seal on the perfect work of Christ, and the flesh which seeks to better itself by works of its own. There is no preposition before either noun, and if the reference is to the quickened spirit it cannot be dissociated from the operation of the “Holy Spirit.” In Gal. 4:29 the phrase “after the Spirit” signifies “by supernatural power,” in contrast to “after the flesh,” i.e., “by natural power,” and the reference must be to the “Holy Spirit”; so in 5:17.

The full title with the article before both pneuma and hagios (the “resumptive” use of the article), lit., “the Spirit the Holy,” stresses the character of the Person, e.g., Matt. 12:32; Mark 3:29; 12:36; 13:11; Luke 2:26; 10:21 (rv); John 14:26; Acts 1:16; 5:3; 7:51; 10:44, 47; 13:2; 15:28; 19:6; 20:23, 28; 21:11; 28:25; Eph. 4:30; Heb. 3:7; 9:8; 10:15.

The Personality of the Spirit is emphasized at the expense of strict grammatical

procedure in John 14:26; 15:26; 16:8, 13, 14, where the emphatic pronoun ekeinos, “He,”

is used of Him in the masculine, whereas the noun pneuma is neuter in Greek, while the corresponding word in Aramaic, the language in which our Lord probably spoke, is

feminine (rucha, cf. Heb. ruach). The rendering “itself’ in Rom. 8:16, 26, due to the Greek gender, is corrected to “Himself” in the RV.

The subject of the “Holy Spirit” in the NT may be considered as to His divine attributes; His distinct Personality in the Godhead; His operation in connection with the Lord jesus in His birth, His life, His baptism, His death; His operations in the world; in the church; His having been sent at Pentecost by the Father and by Christ; His operations in the individual believer; in local churches; His operations in the production of Holy Scripture; His work in the world, etc.

SPIRITUAL

A. Adjective.

pneumatikos (πνευματικός, 4152) “always connotes the ideas of invisibility and of power. It does not occur in the Sept. nor in the Gospels; it is in fact an after-Pentecost word. In the NT it is used as follows: (a) the angelic hosts, lower than God but higher in the scale of being than man in his natural state, are ‘spiritual hosts,’ Eph. 6:12; (b) things that have their origin with God, and which, therefore, are in harmony with His character, as His law is, are ‘spiritual,’ Rom. 7:14; (c) ‘spiritual’ is prefixed to the material type in order to indicate that what the type sets forth, not the type itself, is intended, 1 Cor. 10:3, 4; (d) the purposes of God revealed in the gospel by the Holy Spirit, 1 Cor. 2:13a, and the words in which that revelation is expressed, are ‘spiritual,’ 13b, matching, or combining, spiritual things with spiritual words [or, alternatively, ‘interpreting spiritual things to spiritual men,’ see (e) below]; ‘spiritual songs’ are songs of which the burden is the things revealed by the Spirit, Eph. 5:19; Col. 3:16; ‘spiritual wisdom and understanding’ is wisdom in, and understanding of, those things, Col. 1:9; (e) men in Christ who walk so as to please God are ‘spiritual,’ Gal. 6:1; 1 Cor. 2:13b [but see (d) above], 15; 3:1; 14:37;

(f)    the whole company of those who believe in Christ is a ‘spiritual house,’ 1 Pet. 2:5a;

(g)    the blessings that accrue to regenerate men at this present time are called ‘spiritualities,’ Rom. 15:27; 1 Cor. 9:11; ‘spiritual blessings,’ Eph. 1:3; ‘spiritual gifts,’ Rom. 1:11; (h) the activities Godward of regenerate men are ‘spiritual sacrifices,’ 1 Pet. 2:5b; their appointed activities in the churches are also called ‘spiritual gifts,’ lit., ‘spiritualities,’ 1 Cor. 12:1; 14:1; (i) the resurrection body of the dead in Christ is ‘spiritual,’ i.e., such as is suited to the heavenly environment, 1 Cor. 15:44; (j) all that is produced and maintained among men by the operations of the Spirit of God is ‘spiritual,’

1 Cor. 15:46..

“The spiritual man is one who walks by the Spirit both in the sense of Gal. 5:16 and in that of 5:25, and who himself manifests the fruit of the Spirit in his own ways..

“According to the Scriptures, the ‘spiritual’ state of soul is normal for the believer, but to this state all believers do not attain, nor when it is attained is it always maintained. Thus the apostle, in 1 Cor. 3:1-3, suggests a contrast between this spiritual state and that of the babe in Christ, i.e., of the man who because of immaturity and inexperience has not yet reached spirituality, and that of the man who by permitting jealousy, and the strife to which jealousy always leads, has lost it. The spiritual state is reached by diligence in the Word of God and in prayer; it is maintained by obedience and self-judgment. Such as are led by the Spirit are spiritual, but, of course, spirituality is not a fixed or absolute

condition, it admits of growth; indeed growth in ‘the grace and knowledge of our Lord and Savior Jesus Christ,’ 2 Pet. 3:18, is evidence of true spirituality.”*

B. Adverb.

pneumatikos (πνευματικώς, 4153), “spiritually,” occurs in 1 Cor. 2:14, with the meaning as (j) above, and Rev. 11:8, with the meaning as in (c). Some mss. have it in 1 Cor. 2:13.!

Notes: (1) In Rom. 8:6, the RV rightly renders the nounpneuma “(the mind) of the

spirit,” kjv, “spiritual (mind).” (2) In 1 Cor. 14:12 the plural of pneuma, “spirits,” RV,

marg., stands for “spiritual gifts” (text). (3) In 1 Pet. 2:2, the RV renders logikos “spiritual.”

SPIT

1.    ptuo (πτύώ, 4429), “to spit,” occurs in Mark 7:33; 8:23; John 9:6.! In the Sept., Num. 12:14.!

2.    emptuo (έμπτύώ, 1716), “to spit upon” (en, “in,” and No. 1), occurs in Matt. 26:67; 27:30; Mark 10:34; 14:65; 15:19; Luke 18:32.! In the Sept., Num. 12:14, in some texts; Deut. 25:9.!

SPITEFULLY (ENTREAT)

hubrizo (ύβρίζώ, 5195), used transitively, denotes “to outrage, treat insolently”; “to entreat shamefully” in Matt. 22:6, RV (kjv, “spitefully”); so in Luke 18:32, rv; in Acts 14:5 (kjv, “use despitefully”); in 1 Thess. 2:2, kjv and rv; in Luke 11:45, “reproachest.”

See DESPITEFULLYENTREATREPROACHSHAMEFULLY.!

SPITTLE

ptusma (πτύσμα, 4427), akin to ptuo, “to spit,” occurs in John 9:6.!

SPOIL (Noun and Verb), SPOILING

A.    Nouns.

1.    skulon (σκυλον, 4661), used in the plural, denotes “arms stripped from a foe”; “spoils” in Luke 11:22.!

2.    akrothinion (άκροθίνιον, 205), primarily “the top of a heap” (akros, “highest,

top,” and this, “a heap”), hence “firstfruit offerings,” and in war “the choicest spoils,

Heb. 7:4.!

3.    harpage (αρπαγή, 724), “pillage,” is rendered “spoiling” in Heb. 10:34. See extort, B, No. 1.

B.    Verbs.

1. diarpazo (διαρπάζώ, 1283), “to plunder,” is found in Matt. 12:29, 2nd part (the 1st

has harpazo, in the best texts), lit., “(then) he will completely (dia, intensive) spoil (his house)”; Mark 3:27 (twice).!

2.    harpazo (αρπάζω, 726), “to seize, snatch away,” is rendered “spoil” in Matt.

12:29a (see No. 1). See catch, No. 1.

3.    sulagogeo (συλαγωγέω, 4812), “to carry off as spoil, lead captive” (sule, “spoil,”

ago, “to lead”), is rendered “maketh spoil of” in Col. 2:8, RV (kjv, “spoil”), rather “carry you off as spoil.” The false teacher, through his “philosophy and vain deceit,” would carry them off as so much booty.!

4.    apekduo ( πεκδύομαι, 554), in the middle voice is translated “having spoiled” in Col. 2:15, kjv, RV, “having put off from Himself (the principalities and the powers).” These are regarded by some as the unsinning angels, because they are mentioned twice

before in the Epistle (1:16; 2:10). It is also argued that the verb apekduo, rendered “having put off from Himself,” in 2:15, is used in a somewhat different sense in 3:9. Such representations do not form a sufficiently cogent reason for regarding the principalities and the powers here mentioned as those of light, rather than those of darkness.

others think that the reference is to the holy angels, which were in attendance at the giving of the Law (Acts 7:53; Gal. 3:19), and that Christ wrought His work on the cross, without any such attendance; or, again, that, even apart from the Law and its circumstances, the Lord stripped Himself of those who usually ministered to Him, as, e.g., in the wilderness and in the garden of Gethsemane.

The exposition given by Lightfoot and others seems to be the right one. There is no doubt that Satan and his hosts gathered together to attack the soul of Christ, while He was enduring, in propitiatory sacrifice, the judgment due to our sins, and fulfilling the great work of redemption. There is an intimation of this in Ps. 22:21, “Save Me from the lion’s mouth; yea, from the horns of the wild-oxen” (cf. vv. 12, 13). Doubtless the powers of darkness gathered against the Lord at that time, fiercely assaulting Him to the utmost of their power. He Himself had said, “This is your hour, and the power of darkness” (Luke 22:53). The metaphor of putting off from Himself these powers need not be pressed to the extent of regarding them as a garment clinging about Him. It seems to stand simply as a vivid description of His repulsion of their attack and of the power by which He completely overthrew them.

SPONGE

spongos (σπόγγος, 4699) was the medium by which vinegar was carried to the mouth of Christ on the cross, Matt. 27:48; Mark 15:36; John 19:29.!

SPORTING

entruphao (έντρυφάω, 1792) occurs in 2 Pet. 2:13 (rv, “revel”).

SPOT (Noun and Verb)

A. Nouns.

1.    spilos (σπίλος, 4696), “a spot or stain,” is used metaphorically (a) of moral blemish, Eph. 5:27; (b) of lascivious and riotous persons, 2 Pet. 2:13.!

2.    spilas (σπιλάς, 4694) is rendered “spots” in Jude 12, kjv: see rock, No. 2.

B. Verb.

spiloo (σπιλόω, 4695), akin to A, No. 1, is used in Jude 23, in the clause “hating even the garment spotted by the flesh,” the garment representing that which, being brought

into contact with the polluting element of the flesh, becomes defiled: see clothing, No.

3 (last par.). See defile, No. 4.

C. Adjective.

aspilos (άσπιλος, 784), “unspotted, unstained” (a, negative, and A), is used of a lamb,

1 Pet. 1:19; metaphorically, of keeping a commandment without alteration and in the fulfillment of it, 1 Tim. 6:14; of the believer in regard to the world, Jas. 1:27, and free from all defilement in the sight of God, 2 Pet. 3:14.!

Note: For amomos, in Heb. 9:14, kjv, see blemish, B.

SPREAD

1.    stronnuo or stronnumi (στρώννυμι, 4766), “to spread,” is so rendered in Matt. 21:8, rv, twice; Mark 11:8, rv, once. See furnish.

2. hupostronnuo (ύποστρώννυμι, 5291), “to spread under” (hupo), of clothes, is used in Luke 19:36.!

3.    dianemo (διανέμω, 1268), “to distribute,” is used in the passive voice in Acts 4:17,

“spread,” lit., “be spread about” (dia).! In the Sept., Deut. 29:26, “to assign” or “divide” (concerning the worship of other gods).!

4.    diaphero (διαφέρω, 1308), “to carry about, spread abroad”: see publish, No. 2; for other meanings of the word see better (be), No. 1.

5.    ekpetannumi (έκπετάννυμι, 1600), “to spread out” (as a sail), is rendered “did I spread out” in Rom. 10:21, rv (kjv, “I have stretched forth”).!

Notes: (1) In Mark 1:28 and 1 Thess. 1:8, kjvexerchomai, “to go out or forth” (rv), is rendered “to spread abroad.” (2) In Mark 6:14, kjvginomai, “to become,” with phaneros, “manifest,” is translated “had spread abroad” (rv, “had become known”). (3) In 2 Cor. 8:18, the rv “is spread” (kjv, “is”) represents nothing in the original. (4) For rv, “spread His tabernacle over,” Rev. 7:15, see dwell, No. 9. (5) For Mark 1:45, see BLAZE ABROAD.

SPRING (Noun and Verb)

A. Verbs.

1.    ginomai (γίνομαι, 1096), “to become,” is used in the best texts in Heb. 11:12, “sprang” (some have gennao, in the passive voice, rendered in the same way).

2.    anatello (άνατέλλω, 393), “to arise,” is rendered by the verb “to spring,” or “spring up,” in Matt. 4:16 and Heb. 7:14. See arise, No. 9.

3.    exanatello (έξανατέλλω, 1816), ek or ex, “out,” and No. 2, is used of the “springing” up of seeds, Matt. 13:5; Mark 4:5 (No. 7 in v. 8).!

4.    phuo (φύω, 5453), used transitively, “to bring forth, produce,” denotes, in the passive voice, “to spring up, grow,” of seed, Luke 8:6, 8, kjv, “was sprung up” and “sprang up” (RV, “grew”); in the active voice, intransitively, in Heb. 12:15, of a root of bitterness. See grow.!

5.    sumphuo (συμφύω, 4855), “to cause to grow together” (sun, “with,” and No. 4), occurs in Luke 8:7, RV, “grew with,” kjv, “sprang up with.”!

6.    blastano (βλαστάνω, 985), “to sprout,” is rendered “to spring up” in Matt. 13:26, of tare blades, and Mark 4:27, of seed. See bring, A, No. 26, bud.

7.    anabaino (άναβαίνω, 305), “to go up,” is rendered “sprang up” in Matt. 13:7, kjv, of thorns, and Mark 4:8, of seed (rv, “grew up). See grow, No. 4.

8.    hallomai (αλλομαι, 242), “to leap, spring,” is rendered “springing up,” of well water, in John 4:14, figurative of the Holy Spirit in the believer. See leap.

9.    eispedao (εισπηδάω, 1530), “to spring” or “leap in,” occurs in Acts 16:29, “sprang in.”! In the Sept., Amos 5:19.!

10.    ekpedao (έκπετάννυμι, 1600a), “to spring forth,” occurs in Acts 14:14, in the best texts. See run, Note (4).

B. Noun.

pege (πηγή, 4077) is rendered “springs” in 2 Pet. 2:17, rv: see fountain.

Note: For epiginomai Acts 28:13, see blow (verb).

SPRINKLE, SPRINKLING

A.    Verb.

rhantizo (ραντίζω, 4472), “to sprinkle” (a later form of rhaino), is used in the active voice in Heb. 9:13, of “sprinkling” with blood the unclean, a token of the efficacy of the expiatory sacrifice of Christ, His blood signifying the giving up of His life in the shedding of His blood (cf. 9:22) under divine judgment upon sin (the voluntary act to be distinguished from that which took place after His death in the piercing of His side); so again in vv. 19, 21 (see B); in Heb. 10:22, passive voice, of the purging (on the ground of the same efficacy) of the hearts of believers from an evil conscience. This application of the blood of Christ is necessary for believers, in respect of their committal of sins, which on that ground receive forgiveness, 1 John 1:9. In Mark 7:4, the verb is found in the

middle voice “in some ancient authorities” (RV marg.) instead of baptizo. In Rev. 19:13,

the rv, “sprinkled” follows those texts which have rhantizo (marg., “some anc. auth. read

‘dipped in.’” bapto; so Nestle’s text).! This requires mention as a variant text in Rev. 19:13 under DIP.

B.    Nouns.

1.    rhantismos (ραντισμός, 4473), “sprinkling,” akin to A, is used of the “sprinkling” of the blood of Christ, in Heb. 12:24 and 1 Pet. 1:2, an allusion to the use of the blood of sacrifices, appointed for Israel, typical of the sacrifice of Christ (see under A).!

2.    proschusis (πρόσχυσις, 4378), “a pouring or sprinkling upon,” occurs in Heb.

11:28, of the “sprinkling” of the blood of the Passover lamb.!

For SPUE see spew SPY (Noun and Verb)

1.    enkathetos (έγκάθετος, 1455), an adjective denoting “suborned to lie in wait” (en,

“in,” kathiemi, “to send down”), is used as a noun in Luke 20:20, “spies.”! In the Sept., Job. 19:12; 31:9.!

2.    kataskopos (κατάσκοπος, 2685) denotes “a spy” (kata, “down,” signifying

“closely,” and skopeo, “to view”), Heb. 11:31.!

B. Verb.

kataskopeo (κατασκοπέω, 2684), “to view closely” (akin to A, No. 2), “spy out, search out” with a view to overthrowing, is used in Gal. 2:4.! In the Sept., 2 Sam. 10:3; 1 Chron. 19:3.!

For STABLISH see establish

staff, staves

1.    rhabdos (ράβδος, 4464), rendered “staff” or “staves” in Matt. 10:10, parallel passages, and Heb. 11:21: see rod.

2.    xulon (ξύλον, 3586), “wood,” then, “anything made of wood,” e.g., “a cudgel” or “staff,” is rendered “staves” in Matt. 26:47, 55 and parallel passages. See stockstreewood.

For STAGGER see waver

stair

anabathmos (άναβαθμός, 304), “an ascent” (akin to anabaino, “to go up”), denotes “a flight of stairs,” Acts 21:35, 40. These were probably the steps leading down from the castle of Antonia to the Temple. (See Josephus, B.J., v., 5, 8.)! In the Sept., it is used, e.g., in the titles of the Songs of Ascents, Ps. 120-134.

For STALL see manger

stanch

histemi (ιστημι, 2476), transitively, “to cause to stand,” is used intransitively (“to stand still”) in Luke 8:44, translated “stanched.” See stand.

STAND (Noun and Verb), STANDING, STOOD

A.    Noun.

luchnia (λυχνία, 3087), “a lampstand,” is translated “stand” in Matt. 5:15 and parallel passages (kjv, “candlestick”). See lampstand.

B.    Verbs.

1. histemi (ιστημι, 2476), (a) transitively, denotes “to cause to stand, to set”; in the passive voice, “to be made to stand,” e.g., Matt. 2:9, lit., “was made to stand”; so Luke 11:18; 19:8 (Col. 4:12 in some mss.); in Rev. 13:1 the RV follows the best texts, “he stood” (not as kjv, “I stood”); the reference is to the Dragon. In the middle voice, “to take one’s stand, place oneself,” e.g., Rev. 18:15; (b) intransitively, in the 2nd aorist and perfect active, “to stand, stand by, stand still,” e.g., Matt. 6:5; 20:32, “stood still”; in Luke 6:8, “stand forth” and “stood forth”; metaphorically, “to stand firm,” John 8:44 (negatively), in the truth (see No. 7); Rom. 5:2, in grace; 1 Cor. 15:1, in the gospel; Rom. 11:20, “by thy faith,” rv; 2 Cor. 1:24, “by faith” (marg., “by your faith”); of

steadfastness, 1 Cor. 7:37; Eph. 6:11, 13, 14; Col. 4:12 [some mss. have the passive, see

(a)].    See appointestablishset.

2.    anistemi (άνίστημι, 450), “to raise,” intransitively, “to rise,” is translated “to stand up” in Matt. 12:41, rv; Mark 14:60; Luke 4:16; 10:25; Acts 1:15; 5:34; 10:26; 11:28; 13:16; in 14:10, “stand upright.” See arise, No. 1.

3.    ephistemi (έφίστημι, 2186) (epi, “upon,” and No. 1), used intransitively, denotes “to stand upon or by, be present,” Luke 2:9 and Acts 12:7, “stood by,” rv (kjv, “came upon”); Luke 4:39, “stood over”; 24:4 and Acts 23:11, “stood by”; Acts 10:17, “stood”; 22:13, “standing by (me),” rv; so v. 20, kjv and rv. See assaultcome, No. 27, hand (AT), B Note (2), instantpresent.

4.    paristemi (παρίστημι, 3936), intransitively, denotes “to stand by or beside” (para, “by,” and No. 1), Mark 14:47, 69, 70; 15:35, 39 (RV, “stood by”); Luke 19:24; John 18:22; 19:26; Acts 1:10; 9:39; 23:2, 4; 27:23; in 27:24, “stand before”; in 4:10, “doth ... stand here”; in Luke 1:19, “stand”; Rom. 14:10, “we shall ... stand before” (middle voice); 2 Tim. 4:17, rv, “stood by” (kjv, “... with”). See commend, No. 4.

5.    periistemi (περιίστημι, 4026), intransitively. “to stand around” (peri), is so used in John 11:42; Acts 25:7. See avoid, No. 4.

6.    sunistemi (συνιστάώ, 4921), intransitively. denotes “to stand with” (sun), Luke 9:32; for 2 Pet. 3:5, kjv, standing, see compacted, No. 1: for other meanings see approve, A, No. 2.

7.    steko (στήκώ, 4739), a late present tense from hesteka, the perfect of histemi, is used (a) literally, Mark 3:31; 11:25; John 1:26, in the best texts (in some texts Rev. 12:4);

(b)    figuratively, Rom. 14:4, where the context indicates the meaning “standeth upright” rather than that of acquittal; of “standing fast,” 1 Cor. 16:13, “in the faith,” i.e., by adherence to it; Gal. 5:1, in freedom from legal bondage; Phil. 1:27, “in one spirit”; Phil. 4:1 and 1 Thess. 3:8, “in the Lord,” i.e., in the willing subjection to His authority; 2 Thess. 2:15, in the apostle’s teaching; some mss. have it in John 8:44, the most authentic

have histemi, rv, “stood” (kjv, “abode”).!

8.    meno (μένώ, 3306), “to abide, remain,” is rendered “might stand,” in Rom. 9:11, of the purpose of God, i.e., might abide for the permanent recognition of its true character. See abide, No. 1.

9.    kukloo (κυκλόώ, 2944), “stood round about,” Acts 14:20: see compass, No. 2. Notes: (1) In Mark 3:3, egeiro, “to raise,” followed by the phrase eis to meson, “into

the midst,” is translated “stand forth.” (2) In 2 Tim. 4:16, kjvparaginomai (in some

texts, sumparaginomai), “to come up to assist,” is rendered “stood with (me),” rv, “took (my) part.” (3) In Heb. 9:8, RV, “is ... standing” (kjv, “was ... standing”) represents the phrase echo, “to have,” stasis, “a standing,” lit., “has a standing.” (4) For “stand ... in jeopardy” see danger.

STAR

1.    aster (άστηρ, 792), “a star,” Matt. 2:2-10; 24:29; Mark 13:25; 1 Cor. 15:41; Rev. 6:13; 8:10-12; 9:1; 12:1, 4, is used metaphorically, (a) of Christ, as “the morning star,” figurative of the approach of the day when He will appear as the “sun of righteousness,” to govern the earth in peace, an event to be preceded by the rapture of the Church, Rev. 2:28; 22:16, the promise of the former to the overcomer being suggestive of some special personal interest in Himself and His authority; (b) of the angels of the seven churches, Rev. 1:16, 20; 2:1; 3:1; (c) of certain false teachers, described as “wandering stars,” Jude

13, as if the “stars,” intended for light and guidance, became the means of deceit by irregular movements.!

2.    astron (αστρον, 798), practically the same as No. 1, is used (a) in the sing. in Acts 7:43, “the star of the god Rephan,” rv, the symbol or “figure,” probably of Saturn, worshiped as a god, apparently the same as Chiun in Amos 5:26 (Rephan being the Egyptian deity corresponding to Saturn, Chiun the Assyrian); (b) in the plur., Luke 21:25; Acts 27:20; Heb. 11:12.!

For STATE see estateNotes For STATURE see ageA, No. 3 For STAVES see STAFF STAY

1.    katecho (κατέχω, 2722), “to hold fast, hold back,” is used in the sense of detaining in Luke 4:42, “would have stayed (Him),” RV. See hold.

2.    epecho (έπέχω, 1907) has the meaning “to wait in a place, to stay,” in Acts 19:22. See HEED, HOLD, MARK.

3.    koluo (κωλύω, 2967), “to hinder,” is rendered “stayed” in Acts 27:43, RV (kjv, “kept”); so in 2 Pet. 2:16, rv (kjv, “forbad”). See hinder.

For STEADFAST see stedfast STEAL

klepto (κλέπτω, 2813), “to steal,” akin to kleptes, “a thief” (cf. Eng., “kleptomania”), occurs in Matt. 6:19, 20; 19:18; 27:64; 28:13; Mark 10:19; Luke 18:20; John 10:10; Rom. 2:21 (twice); 13:9; Eph. 4:28 (twice).!

STEDFAST, STEDFASTLY, STEDFASTNESS

A. Adjectives.

1.    bebaios (βέβαιος, 949), “firm, secure” (akin to baino, “to go”), is translated “steadfast” in 2 Cor. 1:7; Heb. 2:2; 3:14, kjv (rv, “firm”); 6:19. See firm, force, sure.

2.    hedraios (εδραίος, 1476) primarily denotes “seated” (hedra, “a seat”); hence, “steadfast,” metaphorical of moral fixity, 1 Cor. 7:37; 15:58; Col. 1:23, RV (kjv, “settled”).!

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

3. stereos (στερεός, 4731), firm, is rendered “steadfast” in 1 Pet. 5:9. See firm, No. 2.

B. Nouns.

1.    stereoma (στερέωμα, 4733), primarily “a support, foundation,” denotes “strength, steadfastness,” Col. 2:5.! In the Sept., in Gen. 1:6, and Ezek. 1:22, it is used of the firmament, which was believed to be a solid canopy. The corresponding Heb. word

raqiac means “expanse,” from raqac, “to spread out.”

2.    sterigmos (στηριγμός, 4740), “a setting firmly, supporting,” then “fixedness,

steadfastness” (akin to sterizo, “to establish”), is used in 2 Pet. 3:17.!

Note: For STEADFASTLY see behold, No. 10, continue, No. 9, fasten, No. 1, look, No. 15, set, No. 19.

STEEP

kremnos (κρημνός, 2911), “a steep bank” (akin to kremannumi, “to hang”), occurs in Matt. 8:32; Mark 5:13; Luke 8:33, rv, “the steep” (kjv, “a steep place”).! In the Sept., 2 Chron. 25:12.!

For STEERSMAN see governor, B, Note STEP (Noun and Verb)

A.    Noun.

ichnos (ίχνος, 2487), “a footstep, a track,” is used metaphorically of the “steps” (a) of Christ’s conduct, 1 Pet. 2:21; (b) of Abraham’s faith, Rom. 4:12; (c) of identical conduct in carrying on the work of the gospel, 2 Cor. 12:18.!

B.    Verb.

katabaino (καταβαίνω, 2597), “to go, or come, down,” is translated “steppeth down” in John 5:7. See come, No. 19.

Note: Many ancient authorities have the passage in the kjv in John 5:4, which

contains embaino, rendered “stepped in.” See come, No. 21.

STERN

prumna (πρύμνα, 4403), the feminine form of the adjective prumnos, “hindmost,” is rendered “stern” in Acts 27:29; and in the RV in v. 41 and Mark 4:38. See part, A, Note (2).!

steward, stewardship

A. Nouns.

1.    oikonomos (οικονόμος, 3623) primarily denoted “the manager of a household or

estate” (oikos, “a house,” nemo, “to arrange”), “a steward” (such were usually slaves or freedmen), Luke 12:42; 16:1, 3, 8; 1 Cor. 4:2; Gal. 4:2, RV (kjv, “governors”); in Rom. 16:23, the “treasurer (rv) of a city (see chamberlainNote); it is used metaphorically, in the wider sense, of a “steward” in general, (a) of preachers of the gospel and teachers of the Word of God, 1 Cor. 4:1; (b) of elders or bishops in churches, Titus 1:7; (c) of believers generally, 1 Pet. 4:10.!

2.    epitropos (έπίτροπος, 2012) is rendered “steward” in Matt. 20:8; Luke 8:3: see GUARDIAN.

3. oikonomia (οικονομία, 3622) is rendered “stewardship” in Luke 16:2, 3, 4, and in the rv in 1 Cor. 9:17: see dispensation.

B. Verb.

oikonomeo (οικονομέω, 3621), akin to A, Nos. 1 and 3, signifies “to be a house steward,” Luke 16:2.! In the Sept., Ps. 112:5.!

stick

phruganon (φρύγανον, 5434) denotes “a dry stick” (fromphrugo, “to parch”); in the plural, “brushwood,” Acts 28:3.!

stick fast

ereido (έρείδω, 2043), primarily “to prop, fix firmly,” is used intransitively in Acts 27:41 of a ship driving ashore, RV, “struck.”!

stiffnecked

sklerotrachelos (σκληροτράχηλος, 4644), from skleros, “harsh, hard,” trachelos, “a neck,” is used metaphorically in Acts 7:51.!

STILL (Verb)

phimoo (φιμόω, 5392), in the passive voice, is rendered “be still” in Mark 4:39: see MUZZLE.

STILL (Adverb)

eti (ετι, 2089), “yet, as yet, still,” is translated “still” in the RV in 1 Cor. 12:31; 2 Cor. 1:10; Gal. 1:10 and 5:11; kjv and RV in Rev. 22:11 (four times), where the word indicates the permanent character, condition and destiny of the unrighteous and the filthy, the righteous and the holy (for the verbs see the RV); in John 11:30, the best mss. have the word; so rv (kjv omits).

Note: For combinations see abideignorance, B, No. 1, stand.

For STING see goad

stink

ozo (οζω, 3605), “to emit a smell” (cf. Eng., “ozone”), occurs in John 11:39.! In the Sept., Ex. 8:14.!

STIR, stir UP (Noun and Verb)

A.    Noun.

tarachos (τάραχος, 5017), akin to tarache, “trouble,” and tarasso, “to trouble,” is rendered “stir” in Acts 12:18; 19:23.!

B.    Verbs.

1. anazopureo (άναζωπυρέω, 329) denotes “to kindle afresh,” or “keep in full flame”

(ana, “up,” or “again,” zoos, “alive,” pur, “fire”), and is used metaphorically in 2 Tim. 1:6, where “the gift of God” is regarded as a fire capable of dying out through neglect.! The verb was in common use in the vernacular of the time.

epegeiro (έπεγείρω, 1892), “stirred up” in Acts 14:2. See raise.

3. diegeiro (διεγείρω, 1326), “stir up” in 2 Pet. 1:13; 3:1: see arise, No. 4.

4.    seio (σείω, 4579), “to move to and fro,” is rendered “was stirred” in Matt. 21:10, rv (kjv, “was moved). See movequakeshake.

5.    anaseio (άνασείω, 383) primarily denotes “to shake back or out, move to and fro”; then, “to stir up,” used metaphorically in Mark 15:11, RV, “stirred ... up” (kjv, “moved”), and Luke 3:14; 23:5.!

6.    saleuo (σαλεύω, 4531), “stirred up” in Acts 17:13: see shake.

7.    parotruno (παροτρύνω, 3951), from para, used intensively, beyond measure, and otruno, “to urge on, rouse,” occurs in Acts 13:50, “stirred up.”!

8.    sunkineo (συγκινέω, 4787), “to move together” (sun, “together,” kineo, “to move”), “to stir up, excite,” is used metaphorically in Acts 6:12.!

9.    suncheo (συγχέω, 4797), “to pour together,” is used metaphorically in Acts 21:27, stirred up. See confound, B, No. 1.

10.    paroxuno (παροξύνω, 3947), “stirred” in Acts 17:16: see provoke, No. 2.

11.    erethizo (έρεθίζω, 2042), “hath stirred” in 2 Cor. 9:2, rv. See provoke, No. 3.

12.    anastatoo (άναστατόω, 387), “to excite, unsettle” (akin to anistemi, “to raise up,”

and anastasis, “a raising”), is used (a) of “stirring up” to sedition, and tumult, Acts 17:6, “turned ... upside down”; 21:38, RV, “stirred up to sedition,” kjv, “madest an uproar”; (b) “to upset” by false teaching, Gal. 5:12, rv, “unsettle” (kjv, “trouble”).!

Note: In Acts 24:12, poieo, “to make,” with epistasis, “a stopping” (in some texts

episustasis), signifies “to collect” (a crowd), kjv, “raising up (the people),” rv, “stirring up (a crowd).” See comeNote (9).

For STOCK see kind STOCKS

xulon (ξύλον, 3586), “wood,” is used of stocks in Acts 16:24. See stafftree,

WOOD.

STOMACH

stomachos (στόμαχος, 4751), properly “a mouth, an opening,” akin to stoma, “a mouth,” denotes “the stomach” in 1 Tim. 5:23.!

STONE (Noun, Verb, and Adjective)

A. Nouns.

1. lithos (λίθος, 3037) is used (1) literally, of (a) the “stones” of the ground, e.g.,

Matt. 4:3, 6; 7:9; (b) “tombstones,” e.g., Matt. 27:60, 66; (c) “building stones,” e.g., Matt. 21:42; (d) “a millstone,” Luke 17:2; cf. Rev. 18:21 (see millstone); (e) the “tables (or tablets)” of the Law, 2 Cor. 3:7; (f) “idol images,” Acts 17:29; (g) the “treasures” of commercial Babylon, Rev. 18:12, 16; (II), metaphorically, of (a) Christ, Rom. 9:33; 1 Pet. 2:4, 6, 8; (b) believers, 1 Pet. 2:5; (c) spiritual edification by scriptural teaching, 1 Cor. 3:12; (d) the adornment of the foundations of the wall of the spiritual and heavenly Jerusalem, Rev. 21:19; (e) the adornment of the seven angels in Rev. 15:6, RV (so the best

texts; some have linon, “linen,” kjv); (f) the adornment of religious Babylon, Rev. 17:4;

(III) figuratively, of Christ, Rev. 4:3; 21:11, where “light” stands for “Light-giver”

(phoster).

2. psephos (ψηφος, 5586), “a smooth stone, a pebble,” worn smooth as by water, or polished (akin to psao, “to rub”), denotes (a) by metonymy, a vote (from the use of “pebbles” for this purpose; cf. psephizo, “to count”), Acts 26:10, rv (kjv, “voice”); (b) a (white) “stone” to be given to the overcomer in the church at Pergamum, Rev. 2:17 (twice); a white “stone” was often used in the social life and judicial customs of the ancients; festal days were noted by a white “stone,” days of calamity by a black; in the courts a white “stone” indicated acquittal, a black condemnation. A host’s appreciation of a special guest was indicated by a white “stone” with the name or a message written on it; this is probably the allusion here.!

Note: In John 1:42petros stands for the proper name, Peter, as the rv (kjv, “a stone”;

marg., “Peter”); petros denotes “a piece of a rock, a detached stone or boulder,” in

contrast to petra, “a mass of rock.” See rock.

B. Verbs.

1.    lithoboleo (λιθοβολέώ, 3036), “to pelt with stones” (A, No. 1, and ballo, “to throw”), “to stone to death,” occurs in Matt. 21:35; 23:37; Luke 13:34 (John 8:5 in some mss.: see No. 2); Acts 7:58, 59; 14:5; Heb. 12:20.!

2.    lithazo (λιθάζώ, 3034), “to stone,” virtually equivalent to No. 1, but not stressing the casting, occurs in John 8:5 (in the most authentic mss.); 10:31-33; 11:8; Acts 5:26; 14:19; 2 Cor. 11:25; Heb. 11:37.!

3.    katalithazo (καταλιθάζώ, 2642), an intensive form of No. 2, “to cast stones at,” occurs in Luke 20:6.!

C. Adjective.

lithinos (λίθινος, 3035), “of stone” (akin to A, No. 1), occurs in John 2:6; 2 Cor. 3:3; Rev. 9:20.!

For STONY see rocky STOOP

1.    kupto (κύπτώ, 2955), “to bow the head, stoop down,” occurs in Mark 1:7; John 8:6, 8.!

2.    parakupto (παρακύπτώ, 3879) is rendered “to stoop down” in Luke 24:12; John 20:5, 11, RV, “stooping and looking in”: see look, No. 10.

STOP

1.    phrasso (φράσσώ, 5420), “to fence in” (akin to phragmos, “a fence”), “close, stop,” is used (a) metaphorically, in Rom. 3:19, of “preventing” all excuse from Jew and Gentile, as sinners; in 2 Cor. 11:10, lit., “this boasting shall not be stopped to me”; passive voice in both; (b) physically, of the mouths of lions, Heb. 11:33 (active voice).!

2.    sunecho (συνέχώ, 4912), “to hold together,” is rendered “stopped (their ears)” in Acts 7:57. See hold.

3. epistomizo (έπιστομίζω, 1993), “to stop the mouth,” Titus 1, see mouth, B.! STORE (Verb)

1.    thesaurizo (θήσαυρίζω, 2343), “to lay up, store up,” is rendered “in store” (lit., “storing”), with a view to help a special case of need, 1 Cor. 16:2; said of the heavens and earth in 2 Pet. 3:7, RV, “have been stored up (for fire),” marg., “stored (with fire),” kjv, “kept in store (reserved unto fire).” See lay, No. 17, treasure.

2.    apothesaurizo (άποθήσαυρίζω, 597), “to treasure up, store away” (apo), is used in

1 Tim. 6:19, of “laying up in store” a good foundation for the hereafter by being rich in good works.!

For STOREHOUSE, STORECHAMBER, see chamber STORM

lailaps (λαιλαψ, 2978), “a hurricane, whirlwind,” is rendered “storm” in Mark 4:37; Luke 8:23; 2 Pet. 2:17, rv (kjv, “tempest”). See tempest.!

STORY

tristegos (τρίστεγον, 5152), an adjective denoting “of three stories” (treis, “three,”

stege, “a roof”), occurs in Acts 20:9 (with oikema, “a dwelling,” understood), rv, “the third story” (kjv, “the third loft”).!

STRAIGHT

A. Adjectives.

1.    euthus (εύθύς, 2117), “direct, straight, right,” is translated “straight,” figuratively, of the paths of the Lord, Matt. 3:3; Mark 1:3; Luke 3:4; in v. 5 of the rectification of the crooked, with reference to moral transformation; in Acts 9:11, the name of a street in Damascus, still one of the principal thoroughfares. See right.

2.    orthos (ορθός, 3717), used of height, denotes “upright,” Acts 14:10; of line of direction, figuratively, said of paths of righteousness, Heb. 12:13.!

B. Verbs.

1.    euthuno (εύθύνω, 2116), akin to A, No. 1, is used of the directing of a ship by the steersman, Jas. 3:4 (see governor, B, Note); metaphorically, of making “straight” the way of the Lord, John 1:23.!

2. anorthoo (άνορθόω, 461), “to set up, make straight”: see lift, No. 6.

For STRAIGHT COURSE, see course, B, Note (1) For STRAIGHTWAY see forthwith, Nos. 1, 2, 3, and immediately, No. 1

STRAIN OUT

diulizo (διυλίζω, 1368), primarily denotes “to strain thoroughly” (dia, “through,”

intensive, huli o, “to strain”), then, “to strain out,” as through a sieve or strainer, as in the case of wine, so as to remove the unclean midge, Matt. 23:24, rv (kjv, “strain at”).! In the Sept., Amos 6:6.!

For the Adjective STRAIT see narrow STRAIT (be in a), STRAITENED

1.    sunecho (συνέχω, 4912), “to hold together, constrain,” is translated “I am in a strait” in Phil. 1:23 (passive voice), i.e., being restricted on both sides, under a pressure which prevents a definite choice; so in Luke 12:50, “(how) am I straitened,” i.e., pressed in. See constrain, A, No. 3.

2.    senochoreo (στενοχωρέω, 4729), “to be pressed for room” (stenos, “narrow,”

choros, “a space”), is rendered “to be straitened” in 2 Cor. 4:8, rv (kjv, “distressed”); 6:12 (twice). See anguish, B, No. 1.!

3.    thlibo (θλίβω, 2346), for which see afflict, No. 4, is used in the perfect participle passive of “a narrowed way,” in Matt. 7:14, RV, “straitened,” kjv, “narrow,” of the way “that leadeth unto life,” i.e., hemmed in like a narrow gorge between rocks. STRAITEST

akribestatos (άκριβέστατος, 196), the superlative degree of akribes, “accurate, exact”

(cf. akribos, see accurately and associated words there), occurs in Acts 26:5, “the straitest (sect),” rv (kjv, “most straitest”).!

STRAITLY

Notes: (1) Forpolla, kjv, “straitly” in Mark 3:12; 5:43, see much (rv). (2) In Acts

4:17 some mss. have apeile, “a threat,” with apeilo (middle voice), lit., “let us threaten them with a threat,” kjv, “let us straitly threaten”; the best texts omit the noun (so RV). Moulton and Milligan (Vocab.), arguing for the presence of the noun, consider that it “clearly refiects the literal rendering of a Semitic original reported to Luke from an eye-witness — was it Paul?” (3) A similar construction, parangello with the noun parangelia, occurs in Acts 5:28, “we straitly charged you,” lit., “we charged you with a charge.” See charge, A, No. 6. (4) For embrimaomai, kjv, “charge straitly” (rv, “strictly”) in Matt. 9:30; Mark 1:43, see charge, C, No. 4.

For STRAKE, Acts 27:17, kjv (rv“lowered”), see let DOWN, No. 2. STRANGE

A. Adjectives.

1.    xenos (ξένος, 3581) denotes (a) “foreign, alien,” Acts 17:18, of gods; Heb. 13:9, of doctrines; (b) “unusual,” 1 Pet. 4:12, 2nd part, of the fiery trial of persecution (for 1st part, see B). See stranger.

2.    allotrios (άλλότριος, 245) denotes (a) “belonging to another” (allos), see MAN’S, Note (1); (b) “alien, foreign, strange,” Acts 7:6; Heb. 11:9, kjvrv, “(a land) not his own.” See alienstranger.

3.    paradoxos (παράδοξος, 3861), “contrary to received opinion” (para, “beside,” doxa, “opinion”; Eng. “paradox,” "-ical”), is rendered “strange things” in Luke 5:26.!

4.    exo (έξορκιστής, 1845), outside, is rendered “strange” in Acts 26:11, kjv: see FOREIGN.

Note: In 1 Cor. 14:21 (1st part), RVheteroglossos, signifying “of a different tongue”

(heteros, “another,” glossa, “a tongue”) is translated “of strange (kjv, other) tongues.”!

B. Verb.

xenizo (ξενίζω, 3579) denotes “to think something strange,” 1 Pet. 4:4, 12, passive voice, i.e., “they are surprised,” and “be (not) surprised”; in Acts 17:20, the present participle, active, is rendered “strange,” i.e., “surprising.” See entertainlodge.

stranger

A. Adjectives (used as nouns).

1.    xenos (ξένος, 3581), “strange” (see No. 1 above), denotes “a stranger, foreigner,” Matt. 25:35, 38, 43, 44; 27:7; Acts 17:21; Eph. 2:12, 19; Heb. 11:13; 3 John 5.

2.    allotrios (άλλότριος, 245), “strangers,” Matt. 17:25, 26; John 10:5 (twice): see No.

2, above.

3.    allogenes ( άλλογενης, 241) (allos, “another,” genos, “a race”) occurs in Luke 17:18, of a Samaritan. Moulton and Milligan illustrate the use of the word by the inscription on the Temple barrier, “let no foreigner enter within the screen and enclosure surrounding the sanctuary”; according to Mommsen this inscription was cut by the Romans: cf. PARTITION.!

Notes: (1) Forparoikos, in kjv, see sojourn, B, No. 1. Forparepidemos, in kjv, see pilgrim. (2) The pronoun heteros, “other,” is translated “strangers” in 1 Cor. 14:21 (2nd part), RV (kjv, “other”); cf. STRANGE, A, Note.

B.    Verb.

xenodocheo (ξενοδοχέω, 3580), “to receive strangers” (xenos, No. 1, above, and

dechomai, “to receive”), occurs in 1 Tim. 5:10, rv, “(if) she hath used hospitality to strangers,” kjv, “(if) she have lodged strangers.”!

Note: For epidemeo, in kjv, see sojourner, A, No. 2. Forparoikeo, in kjv, see sojourn, A, No. 1.

C.    Noun.

philoxenia (φιλονεξία, 5381), “love of strangers,” occurs in Rom. 12:13, “hospitality,” and Heb. 13:2, RV, “to show love unto strangers,” kjv, “to entertain strangers.” See entertain, Note.!

Note: For paroikia in Acts 13:17, see sojourn, C.

strangled

pniktos (πνικτός, 4156), frompnigo, “to choke,” occurs in Acts 15:20, 29; 21:25, of the flesh of animals killed by strangling, without shedding their blood (see, e.g., Lev. 17:13, 14).!

For STRAWED see furnish and scatterNo. 2 For STREAM see river

street

1.    plateia (πλατεία, 4113), grammatically the feminine of platus, “broad,” is used as

a noun (hodos, “a way,” being understood, i.e., “a broad way”), “a street,” Matt. 6:5; 12:19 (in some texts, Mark 6:56); Luke 10:10; 13:26; 14:21; Acts 5:15; Rev. 11:8; 21:21; 22:2.!

2. amphodon (αμφοδον, 296), properly “a way around” (amphi, “around,” hodos, “a way”), occurs in Mark 11:4, RV, “the open street” (kjv, “where two ways met”).!

Note: For rhume, see lane. For agora, see market.

STRENGTH, STRENGTHEN

A.    Nouns.

1.    dunamis (δύναμις, 1411) is rendered “strength” in the rv and kjv of Rev. 1:16; elsewhere the rv gives the word its more appropriate meaning “power,” for kjv, “strength,” 1 Cor. 15:56; 2 Cor. 1:8; 12:9; Heb. 11:11; Rev. 3:8; 12:10. See ability, No.

1, power, No. 1.

2.    ischus (ισχύς, 2479), “ability, strength,” is rendered “strength” in Mark 12:30, 33; Luke 10:27; in Rev. 5:12, kjv (rv, “might”). See ability, No. 2, might.

3.    krotos (κράτος, 2904), “force, might,” is rendered “strength” in Luke 1:51, RV and kjvrv, “strength” (KJV,“power”) in Eph. 1:19 and 6:10. See dominion, No. 1, power, No. 4.

Note: In Rev. 17:13, kjvexousia, “freedom of action,” is rendered “strength” (rv, “authority”).

B.    Verbs.

1.    dunamoo (δυναμόω, 1412), “to strengthen,” occurs in Col. 1:11, and in the best texts in Heb. 11:34, “were made strong” (some have No. 2); some have it in Eph. 6:10 (the best have No. 2).! In the Sept., Ps. 52:7; 68:28; Eccl. 10:10; Dan. 9:27.!

2.    endunamoo (ένδυναμόω, 1743), “to make strong,” is rendered “increased ... in strength” in Acts 9:22; “to strengthen” in Phil. 4:13; 2 Tim. 2:1, RV, “be strengthened”; 4:17. See enablestrong, B.

3.    ischuo (ισχύω, 2480), akin to A, No. 2, “to have strength,” is so rendered in Mark 5:4, rv (kjv, “could”); in Luke 16:3, rv, “I have not strength to” (kjv, “I cannot”). See

AVAIL.

4.    enischuo (ένισχύω, 1765), akin to A, No. 2, a strengthened form of No. 3, is used in Luke 22:43 and Acts 9:19.!

5.    krataioo (κραταιόω, 2901), “to strengthen,” is rendered “to be strengthened” in Eph. 3:16. See strong, B.

6.    sthenoo (σθενόω, 4599), from sthenos, “strength,” occurs in 1 Pet. 5:10, in a series of future tenses, according to the best texts, thus constituting divine promises.!

Notes: (1) For ischuo, Heb. 9:17, see avail. (2) For sterizo, Luke 22:32, see

establish, No. 1. (3) For stereoo, Acts 3:7, see establish, No. 2. (4) Episterizo is found in some texts in Acts 18:23, kjv, “strengthening.” See confirm, A, No. 2, establish, No. 1. (5) For “without strength,” Rom. 5:6, kjv, see weak.

STRETCH

1.    ekteino (έκτείνώ, 1614), “to stretch out or forth,” is so rendered in Matt. 12:13 (twice), 49; 14:31; 26:51; Mark 3:5 (twice), Luke 6:10; in Matt. 8:3; Mark 1:41 and Luke 5:13, RV (kjv, “put forth”); Luke 22:53; John 21:18; Acts 4:30; 26:1. For Acts 27:30 see LAY, No. 3.!

2.    epekteino (έπεκτείνομαι, 1901), an intensive form of No. 1 (epi, “forth”), is used in Phil. 3:13, RV, “stretching forward” (kjv, “reaching forth”), a metaphor probably from the foot race (rather than the chariot race), so Lightfoot, who quotes Bengel’s paraphrase, “the eye goes before and draws on the hand, the hand goes before and draws on the foot.”!

3. huperekteino (ύπερεκτείνώ, 5239), “to stretch out beyond” (huper, “over,” and No. 1), occurs in 2 Cor. 10:14, RV, “we stretch (not) ... overmuch” (kjv, “... beyond our measure”).!

Note: For ekpetannumi, Rom. 10:21, see spread, No. 5. For epiballo, Acts 12:1, see put, No. 8.

STRICKEN (in years)

probaino (προβαίνώ, 4260), “to go forward,” is used metaphorically of age, in Luke 1:7, 18, with the phrases “in their (her) days,” translated “well stricken in years” (see marg.); in 2:36, “of a great age” (marg., “advanced in many days”). See GO, No. 20.

For STRICT, rv, see manner, A, No. 5. For STRICTLY, rv, see straitly STRIFE

1.    eris (ερις, 2054), “strife, contention,” is the expression of “enmity,” Rom. 1:29, RV, “strife” (kjv, “debate”); 13:13; 1 Cor. 1:11, “contentions” (rv and kjv); 3:3; 2 Cor.

12:20, rv, “strife” (kjv, “debates”); Gal. 5:20, rv, “strife” (kjv, “variance”); Phil. 1:15; 1 Tim. 6:4; Titus 3:9, rv, “strifes” (kjv, “contentions”). See contention, A, No. 1.!

2.    erithia (or  — eia) (έριθεία, 2052): see faction.

3.    antilogia (άντιλογία, 485), “strife,” Heb. 6:16, kjv: see dispute, A, No. 4.

4.    mache (μάχη, 3163), “strifes,” 2 Tim. 2:23: see fighting, A.

5.    philoneikia (φιλονεικία, 5379), “strife,” Luke 22:24, kjv: see contention, A, No.

3.!

6.    logomachia (λογομαχία, 3055), “strife of words,” 1 Tim. 6:4: see dispute, A, No.

2.!

STRIKE

Notes: (1) In Rev. 7:16,pipto, “to fall,” is rendered “strike” in the RVkjv, “light (on).” (2) In Acts 27:41, ereido, “to fix firmly,” is used of a ship driving ashore, RV, “struck” (kjv, “stuck fast”).! (3) Forpaio, “to smite,” Rev. 9:5, kjv, striketh, see smite, No. 3. (4) Forpatasso, “to smite,” Matt. 26:51, kjv, “struck,” see smite, No. 1. (5) For chalao, “to let go,” Acts 27:17, kjv, “strake, see let DOWN, No. 2. (6) In Luke 22:64

some mss. have tupto, “to beat,” imperfect tense, “they were beating.” (7) For rhapizo, Matt. 26:67, and rhapisma, Mark 14:65, see blow, smite, No. 6 and Note (2). Some mss. have ballo, “struck.”

STRIKER

plektes (πληκτής, 4131), “a striker, a brawler” (akin to plesso, “to strike,” smite), occurs in 1 Tim. 3:3; Titus 1:7.!

For STRING see bondNo. 1 STRIP

ekduo (έκδύω, 1562), “to take off, strip off,” is used especially of clothes, and

rendered “to strip” in Matt. 27:28 (some mss. have enduo, “to clothe”), and Luke 10:30, to take off, Matt. 27:31; Mark 15:20; figuratively, 2 Cor. 5:4, “unclothed” (middle voice), of putting off the body at death (the believer’s state of being unclothed does not refer to the body in the grave but to the spirit, which awaits the “body of glory” at the resurrection).!

STRIPE

1.    molops (μώλωψ, 3468), “a bruise, a wound from a stripe,” is used in 1 Pet. 2:24 (from the Sept. of Isa. 53:5), lit., in the original, “by whose bruise,” not referring to Christ’s scourging, but figurative of the stroke of divine judgment administered vicariously to Him on the cross (a comforting reminder to these Christian servants, who were not infrequently buffeted, v. 20, by their masters).!

2.    plege (πλήγη, 4127), “a blow, stripe, wound” (akin to plesso, “to strike,” and

plektes, “a striker”), is rendered “stripes” in Luke 12:48 (the noun is omitted in the original in v. 47 and the 2nd part of v. 48); Acts 16:23, 33; 2 Cor. 6:5; 11:23. See

PLAGUE, WOUND.

STRIVE

1.    agonizomai (άγωνίζομαι, 75), “to contend” (Eng., “agonize”), is rendered “to strive” in Luke 13:24; 1 Cor. 9:25; Col. 1:29; 4:12, RV (kjv, “laboring fervently”). In 1 Tim. 4:10, the best texts have this verb (rv, “strive”) for oneidizomai, “to suffer reproach,” kjv; see fight, B, No. 1.

2.    machomai (μάχομαι, 3164), “to fight, to quarrel, dispute,” is rendered “to strive” in John 6:52; Acts 7:26; 2 Tim. 2:24. See fight, B, No. 3.

3.    diamachomai (διαμάχομαι, 1264), “to struggle against” (dia, intensive, and No. 2), is used of “contending” in an argument, Acts 23:9, “strove.”!

4.    erizo (έρίζω, 2051), “to wrangle, strive” (eris, “strife”), is used in Matt. 12:19.!

5.    logomacheo (λογομαχέω, 3054), “to strive about words” (logos, “a word,” and No. 2), is used in 2 Tim. 2:14.!

6.    antagonizomai (άνταγωνίζομαι, 464), “to struggle against” (anti), is used in Heb. 12:4, “striving against.”!

7.    sunagonizomai (συναγωνίζομαι, 4865), “to strive together with” (sun), is used in Rom. 15:30.!

8.    sunathleo (συναθλέω, 4866), “to strive together,” Phil. 1:27: see labor, B, No. 3. Notes: (1) In 2 Tim. 2:5, kjvathleo, “to contend in games, wrestle” (athlos, “a

contest”), is rendered “strive.” See contend. (2) Forphilotimeornai, Rom. 15:20, see

AIM.

For STRIVINGS, Titus 3:9, kjvsee fighting STROLLING

perierchomai (περιέρχομαι, 4022), “to go about,” as an itinerant (pen, “around,”

erchomai, “to go”), is used of certain Jews in Acts 19:13, rv, “strolling” (kjv, “vagabond”). See compass, No. 6, wander.

strong, stronger

A. Adjectives.

1.    dunatos (δυνατός, 1415), “powerful, mighty,” is translated “strong,” in Rom. 15:1, where the “strong” are those referred to in ch. 14, in contrast to “the weak in faith,” those who have scruples in regard to eating meat and the observance of days; 2 Cor. 12:10, where the strength lies in bearing sufferings in the realization that the endurance is for Christ’s sake; 2 Cor. 13:9, where “ye are strong” implies the good spiritual condition which the apostle desires for the church at Corinth in having nothing requiring his exercise of discipline (contrast No. 2 in 1 Cor. 4:10). See able, C, No. 1, mighty,

POSSIBLEPOWER.

2.    ichuros (ισχυρός, 2478), “strong, mighty,” is used of (a) persons: (1) God, Rev. 18:8; (2) angels, Rev. 5:2; 10:1; 18:21; (3) men, Matt. 12:29 (twice) and parallel passages; Heb. 11:34, kjv, “valiant” (rv, “mighty”); Rev. 6:15 (in the best texts; some have No. 1); 19:18, “mighty”; metaphorically, (4) the church at Corinth, 1 Cor. 4:10, where the apostle reproaches them ironically with their unspiritual and self-complacent condition; (5) of young men in Christ spiritually strong, through the Word of God, to overcome the evil one, 1 John 2:14; of (b) things: (1) wind, Matt. 14:30 (in some mss.), “boisterous”; (2) famine, Luke 15:14; (3) things in the mere human estimate, 1 Cor. 1:27; (4) Paul’s letters, 2 Cor. 10 :10; (5) the Lord’s crying and tears, Heb. 5:7; (6) consolation,

6:18; (7) the voice of an angel, Rev. 18:2 (in the best texts; some have megas, “great”);

(8) Babylon, Rev. 18:10; (9) thunderings, Rev. 19:6. See boisterousmighty.

3.    ischuroteros (ισχυρός, 247833), the comparative degree of No. 2, is used (a) of Christ, Matt. 3:11; Mark 1:7; Luke 3:16; (b) of “the weakness of God,” as men without understanding regard it, 1 Cor. 1:25; (c) of a man of superior physical strength, Luke 11:22; (d) in 1 Cor. 10:22, in a rhetorical question, implying the impossibility of escaping the jealousy of God when it is kindled.!

Notes: (1) For “strong delusion,” 2 Thess. 2:11, kjv, see error, No. 1. (2) For “strong (meat),” Heb. 5:12, 14, kjv, see solid.

B. Verbs.

1.    endunamoo (ένδυναμόω, 1743), “to make strong” (en, “in,” dunamis, “power”), “to strengthen,” is rendered “waxed strong” in Rom. 4:20, RV (kjv, “was strong”); “be strong,” Eph. 6:10; “were made strong,” Heb. 11:34. See enablestrength, B, No. 2.

2.    krataioo (κραταιόω, 2901), “to strengthen” (akin to kratos, “strength”), is rendered

(a) “to wax strong,” Luke 1:80; 2:40; “be strong,” 1 Cor. 16:13, lit., “be strengthened”;

“to be strengthened,” Eph. 3:16 (passive voice in each place). See strengthen.!

3.    stereoo (στερεόω, 4732): see establish, No. 2.

strongholds

ochuroma (οχύρωμα, 3794), “a stronghold, fortress” (akin to ochuroo, “to make firm”), is used metaphorically in 2 Cor. 10:4, of those things in which mere human confidence is imposed.!

stubble

kalame (καλάμη, 2562), “a stalk of corn,” denotes “straw” or “stubble”; in 1 Cor. 3:12, metaphorically of the effect of the most worthless form of unprofitable doctrine, in the lives and conduct of those in a church who are the subjects of such teaching; the teachings received and the persons who receive them are associated; the latter are “the doctrine exhibited in concrete form” (Lightfoot).!

For STUCK see stick

study

Notes: Forphilotimeomai, “study,” 1 Thess. 4:11, see aim. For spoudazo, 2 Tim.

2:15, kjv, see diligence, B, No. 1.

For STUFF, Luke 17:31, kjvsee goodsNo. 4

stumble

1.    proskopto (προσκόπτω, 4350), “to strike against,” is used of “stumbling,” (a) physically, John 11:9, 10; (b) metaphorically, (1) of Israel in regard to Christ, whose Person, teaching, and atoning death, and the gospel relating thereto, were contrary to all their ideas as to the means of righteousness before God, Rom. 9:32; 1 Pet. 2:8; (2) of a brother in the Lord in acting against the dictates of his conscience, Rom. 14:21. See beat, No. 6.

2.    ptaio (πταίω, 4417), “to cause to stumble,” signifies, intransitively, “to stumble,” used metaphorically in Rom. 11:11, in the sense (b) (1) in No. 1; with moral significance in Jas. 2:10 and 3:2 (twice), RV, “stumble” (kjv, “offend”); in 2 Pet. 1:10, RV, “stumble” (kjv, “fall”).!

Note: For aptaistos, “from stumbling,” Jude 24, rv, see fall, B, Note (6).

For STUMBLING, STUMBLING BLOCK, STUMBLING-STONE, see

OFFENSE, A, Nos. 1, 2, 3 and B

stupor

katanuxis (κατάνυξις, 2659), “a pricking” (akin to katanusso, “to strike” or “prick violently,” Acts 2:37), is used in Rom. 11:8, RV, “stupor” (kjv, “slumber”). It is suggested that this meaning arose from the influence of the verb katanusta o, “to nod” or

“fall asleep” (Field, Notes on the Translation of the NT). Evidently what is signified is the dulling of the spiritual sense.! In the Sept., Ps. 60:3; Isa. 29:10.!

SUBDUE

katagoni omai (καταγωνίζομαι, 2610), primarily, “to struggle against” (kata, “against,” agon, “a contest”), came to signify “to conquer,” Heb. 11:33, “subdued.”! Note: For hupotasso, kjv, “to subdue,” in 1 Cor. 15:28 and Phil. 3:21, see subject.

SUBJECT, SUBJECTION (Verb, Adjective, Noun)

A. Verb.

hupotasso (ύποτάσσω, 5293), primarily a military term, “to rank under” (hupo,

“under,” tasso, “to arrange”), denotes (a) “to put in subjection, to subject,” Rom. 8:20 (twice); in the following, the RV, has to subject for kjv, “to put under,” 1 Cor. 15:27 (thrice), 28 (3rd clause); Eph. 1:22; Heb. 2:8 (4th clause); in 1 Cor. 15:28 (1st clause), for kjv “be subdued”; in Phil. 3:21, for kjv, “subdue”; in Heb. 2:5, kjv, “hath ... put in subjection”; (b) in the middle or passive voice, to subject oneself, to obey, be subject to, Luke 2:51; 10:17, 20; Rom. 8:7; 10:3, RV, “did (not) subject themselves” [kjv, “have (not) submitted themselves”]; 13:1, 5; 1 Cor. 14:34, RV, “be in subjection” (kjv, “be under obedience”); 15:28 (2nd clause); 16:16 rv, “be in subjection” (kjv, “submit, etc.”); so Col. 3:18; Eph. 5:21, RV, “subjecting yourselves” (kjv, “submitting, etc.”); v. 22, RV in italics, according to the best texts; v. 24, “is subject”; Titus 2:5, 9, RV, “be in subjection” (kjv, “be obedient”); 3:1, rv, “to be in subjection” (kjv, “to be subject”);

Heb. 12:9, “be in subjection”; Jas. 4:7, RV, “be subject” (kjv, “submit yourselves”); so 1 Pet. 2:13; v. 18, RV, “be in subjection”; so 3:1, kjv and RV; v. 5, similarly; 3:22, “being made subject”; 5:5, rv, “be subject” (kjv, “submit yourselves”); in some texts in the 2nd part, as kjv. See obedientsubmit.

Note: For doulagogeo, 1 Cor. 9:27, kjv, bring into subjection, see bondage, B, No.

3. For anupotaktos, “not subject,” Heb. 2:8, see disobedient, B, Note.

B. Adjective.

enochos (ένοχος, 1777), “held in, bound by,” in Heb. 2:15, subject to: see danger,

B, No. 1.

Note: For “subject to like passions,” Jas. 5:17, kjv, see passion.

C. Noun.

hupotage (ύποταγή, 5292), “subjection,” occurs in 2 Cor. 9:13; Gal. 2:5; 1 Tim. 2:11; 3:4.!

SUBMIT

hupeiko (ύπείκω, 5226), “to retire, withdraw” (hupo, under, eiko, “to yield”), hence, “to yield, submit,” is used metaphorically in Heb. 13:17, of “submitting” to spiritual guides in the churches.!

Note: For hupotasso, see subject, A.

SUBORN

hupoballo (ύποβάλλω, 5260), “to throw or put under, to subject,” denoted “to suggest, whisper, prompt”; hence, “to instigate,” translated “suborned” in Acts 6:11. To “suborn” in the legal sense is to procure a person who will take a false oath. The idea of making suggestions is probably present in this use of the word.!

SUBSTANCE

1.    ouisia (ούσία, 3776), derived from a present participial form of eimi, “to be,” denotes “substance, property,” Luke 15:12, 13, rv, “substance,” kjv, “goods” and “substance.”!

2.    huparchonta (ύπάρχοντα, 5224), the neuter plural of the present participle of huparcho, “to be in existence,” is used as a noun with the article, signifying one’s “goods,” and translated “substance” in Luke 8:3. See goodspossess, A, No. 3.

3.    huparxis (ΰπαρξις, 5223), existence (akin to No. 2), possession: see possess, B,

No. 4.

4. hupostasis (ύπόστασις, 5287), for which see confidence, A, No. 2, is translated substance” (a) in Heb. 1:3, of Christ as “the very image” of God’s “substance”; here the word has the meaning of the real nature of that to which reference is made in contrast to the outward manifestation (see the preceding clause); it speaks of the divine essence of God existent and expressed in the revelation of His Son. The kjv, “person” is an anachronism; the word was not so rendered till the 4th cent. Most of the earlier Eng. versions have “substance”; (b) in Heb. 11:1 it has the meaning of “confidence, assurance” (rv), marg., “the giving substance to,” kjv, “substance,” something that could not equally

be expressed by elpis, “hope.”

SUBTLY

katasophi omai (κατασοφίζομαι, 2686), “to deal subtly” (from kata, “against,

under,” sophos, “wise, subtle,” used in the Sept. in 2 Sam. 13:3, of Jonadab), occurs in Acts 7:19.! In the Sept.. Ex. 1:10.!

SUBTLETY

Note: For dolos, Matt. 26:4; Acts 13:10, see guile. Forpanourgia, 2 Cor. 11:3, see

CRAFTINESS.

SUBVERT, SUBVERTING

A.    Verb.

anaskeuazo (άνασκευάζω, 384), primarily, “to pack up baggage” (ana, “up,” skeuos, “a vessel”), hence, from a military point of view, “to dismantle a town, to plunder,” is used metaphorically in Acts 15:24, of unsettling or “subverting” the souls of believers. In the papyri it is used of going bankrupt.!

Note: For anatrepo, Titus 1:11, see overthrow, B, No. 3. For ekstrepho, Titus 3:11, see pervert, No. 4.

B.    Noun.

katastrophe (καταστροφή, 2692), “an overthrow,” 2 Pet. 2:6 (Eng. “catastrophe”), is rendered “subverting” in 2 Tim. 2:14. See overthrow.!

For SUCCEED, Acts 24:27, rv, see room, Note (2) For SUCCOR see help, B, No. 4 SUCCORER

prostatis (προστάτις, 4368), a feminine form of prostates, denotes “a protectress, patroness”; it is used metaphorically of Phoebe in Rom. 16:2. It is a word of dignity, evidently chosen instead of others which might have been used (see, e.g., under helper), and indicates the high esteem with which she was regarded, as one who had been a

protectress of many. Prostates was the title of a citizen in Athens, who had the responsibility of seeing to the welfare of resident aliens who were without civic rights. Among the Jews it signified a wealthy patron of the community.!

For SUCH see f, p. 1 SUCH AS

Notes: (1) In Acts 2:47, kjv, the article with the present participle, passive, of sozo“to save,” lit., “the (ones), i.e., those, being saved,” is translated “such as (should be saved)”; the rv, “those that (were being saved),” gives the correct meaning, marking the kind of persons who were added to the company; (2) “such as” is a rendering of certain

relative pronouns: hoios, “what sort of,” e.g., Matt. 24:21; 2 Cor. 12:20 (twice); Rev.

16:18; hostis, “whoever,” e.g., Mark 4:20; hopoios, “of what sort,” preceded by toioutos,

“of such a sort,” Acts 26:29; (3) deina, Matt. 26:18, denotes “such a one” (whom one cannot, or will not, name).! (4) In Heb. 13:5, “such things as ye have” represents the phrase taparonta, “the (things) present” (present participle of pareimi); (5) in Luke

11:41, ta enonta, kjv, “such things as ye have,” lit., “the (things) within” (eneimi, “to be in”), RV, “those things which are within” (kjv marg., “as you are able,” RV, marg., “ye can”), perhaps signifying not outward things such as lustrations, but “what things ye have within your cups and platters,” i.e., “your possessions.”

SUCK (GIVE SUCK), SUCKLING

thelazo (θηλάζώ, 2337), from thele, “a breast,” is used (a) of the mother, “to suckle,”

Matt. 24:19; Mark 13:17; Luke 21:23; in some texts in 23:29 (the best have trepho); (b) of the young, “to suck,” Matt. 21:16, “sucklings”; Luke 11:27.!

SUDDEN, SUDDENLY

A. Adjective.

aiphnidios (αιφνίδιος, 160), “sudden,” occurs in 1 Thess. 5:3, where it has the place

of emphasis at the beginning of the sentence, as olethros, “destruction,” which the adjective qualifies, has at the end; in Luke 21:34, it is used adverbially, RV, “suddenly” (kjv, “unawares”). See unawares.!

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

B. Adverbs.

1.    aphno (αφνω, 869), “suddenly,” occurs in Acts 2:2; 16:26; 28:6.!

2.    exaiphnes (έξαίφνης, 1810), a strengthened form, akin to No. 1, occurs in Mark 13:36; Luke 2:13; 9:39; Acts 9:3; 22:6.!

3.    exapina (έξάπινα, 1819), a later form of No. 2, occurs in Mark 9:5.!

Note: For tacheos in 1 Tim. 5:22, kjv, “suddenly,” rv, “hastily,” see quickly, No. 3. For SUE see lawB, No. 2 SUFFER

A. Verbs.

(a)    to permit

1.    eao (έάω, 1439), “to let, permit,” is translated “to suffer” in Matt. 24:43; Luke 4:41; 22:51; Acts 14:16; 16:7; 19:30; 28:4; 1 Cor. 10:13. See leave (a) No. 9, let, No. 4.

2.    proseao (προσεάω, 4330), “to permit further” (pros, and No. 1), occurs in Acts 27:7.!

3.    epitrepo (έπιτρέπω, 2010), for which see leave, (b), is rendered “to suffer” in kjv and RV in Matt. 8:21; Mark 10:4; Luke 9:59; Acts 28:16; RV only, Luke 9:61 (kjv, “let”); kjv only, Acts 21:39; in some texts, Matt. 8:31, kjv only. See liberty, C, Note, permit.

4.    aphiemi (άφίημι, 863), “to send away,” signifies “to permit, suffer,” in Matt. 3:15 (twice); Matt. 19:14; 23:13; Mark 1:34; 5:19, 37; 10:14; 11:16; Luke 8:51; 12:39, kjv (rv, “left”); 18:16; John 12:7, rvkjv and rv marg., “let (her) alone”; Rev. 11:9. See

FORGIVE.

Notes: (1) In Acts 2:27 and 13:35, kjvdidomi, “to give” (rv), is rendered “to

suffer.” (2) In 1 Cor. 6:7, kjvapostereo, in the passive voice, is rendered “suffer

yourselves to be defrauded” (rv, “be defrauded”). (3) For koluo in Heb. 7:23, kjv, “were not suffered,” see hinder.

(b)    to endure suffering

1.    anecho (άνέχομαι, 430), in the middle voice, “to bear with,” is rendered “to suffer” in Matt. 17:17 and parallel passages; kjv only, 1 Cor. 4:12 (rv, “endure”); 2 Cor. 11:19, 20 and Heb. 13:22 (rv, bear with). See bearendure.

2.    pascho (πάσχω, 3958), “to suffer,” is used (I) of the “sufferings” of Christ (a) at the hands of men, e.g., Matt. 16:21; 17:12; 1 Pet. 2:23; (b) in His expiatory and vicarious sacrifice for sin, Heb. 9:26; 13:12; 1 Pet. 2:21; 3:18; 4:1; (c) including both (a) and (b), Luke 22:15; 24:26, 46; Acts 1:3, “passion”; 3:18; 17:3; Heb. 5:8; (d) by the antagonism of the evil one, Heb. 2:18; (II), of human “suffering” (a) of followers of Christ, Acts 9:16;

2 Cor. 1:6; Gal. 3:4; Phil. 1:29; 1 Thess. 2:14; 2 Thess. 1:5; 2 Tim. 1:12; 1 Pet. 3:14, 17; 5:10; Rev. 2:10; in identification with Christ in His crucifixion, as the spiritual ideal to be realized, 1 Pet. 4:1; in a wrong way, 4:15; (b) of others, physically, as the result of demoniacal power, Matt. 17:15, rv, “suffereth (grievously),” kjv, “is (sore) vexed”; cf. Mark 5:26; in a dream, Matt. 27:19; through maltreatment, Luke 13:2; 1 Pet. 2:19, 20; by a serpent (negatively), Acts 28:5, rv, “took” (kjv, “felt:” see feel, Note); (c) of the effect

upon the whole body through the “suffering” of one member, 1 Cor. 12:26, with application to a church.

3.    propascho (προπάσχω, 4310), “to suffer before” (pro, and No. 2), occurs in 1 Thess. 2:2.!

4.    sumpascho (συμπάσχω, 4841), “to suffer with” (sun, and No. 2), is used in Rom. 8:17 of “suffering” with Christ; in 1 Cor. 12:26 of joint “suffering” in the members of the body.!

5.    hupecho (ύπέχω, 5254), “to hold under” (hupo, “under,” echo, “to have or hold”), is used metaphorically in Jude 7 of “suffering” punishment.! In the Sept., Ps. 89:50; Lam. 5:7.!

6. kakoucheo (κακουχέω, 2558), “to illtreat” (kakos, “evil,” and echo, “to have”), is used in the passive voice in Heb. 11:37, RV, “evil entreated” (kjv, “tormented”); in 13:3, rv, “are evil entreated” (kjv, “suffer adversity”).!

7.    sunkakoucheomai (συγκακουχέω, 4778), “to endure adversity with,” is used in

Heb. 11:25 (sun, “with,” and No. 6), rv, “to be evil entreated with,” kjv, “to suffer affliction with.”!

8.    makrothumeo (μακροθυμέω, 3114) is rendered “suffereth long” in 1 Cor. 13:4.

See PATIENCE.

9.    adikeo (άδικέω, 91), “to do wrong, injustice” (a, negative, dike, “right”), is used in

the passive voice in 2 Pet. 2:13, rv, “suffering wrong” (some texts have komizo, “to receive,” kjv); there is a play upon words here which may be brought out thus, “being defrauded (of the wages of fraud),” a use of the verb illustrated in the papyri. See hurt.

Notes: (1) In 1 Cor. 9:12, kjvstego, “to bear up under,” is translated “suffer” (rv,

“bear”); see bear, No. 11. (2) For hupomeno, rendered “to suffer” in 2 Tim. 2:12, see endure, No. 2. (3) For “suffer hardship, suffer trouble,” see hardship, Nos. 1 and 2. (4) For “suffer need,” Phil. 4:12, see want. (5) For “suffer loss,” 2 Cor. 7:9, rv, see lose, No. 2. (6) For “suffer persecution,” see persecution. (7) For “suffer shipwreck,” see shipwreck. (8) For tropophoreo in Acts 13:18, “suffered ... manners,” see manner, E. (9) For “suffereth violence,” biazo, see force, B, No. 1, violence, B, No. 2. (10) In 2

Thess. 1:9, rvtino, “to pay a penalty,” is rendered “shall suffer (punishment).”!

B. Adjective.

pathetos (παθητός, 3805), akin to pascho, denotes “one who has suffered,” or “subject to suffering,” or “destined to suffer”; it is used in the last sense of the “suffering” of Christ, Acts 26:23.!

SUFFERING

pathema (πάθημα, 3804) is rendered “sufferings” in the rv (kjv, “afflictions”) in 2 Tim. 3:11; Heb. 10:32; 1 Pet. 5:9; in Gal. 5:24, “passions (kjv, “affections”). See affliction, B, No. 3.

Note: For kakopatheia, Jas. 5:10, rv, “suffering,” see affliction, B, No. 1.

SUFFICE, SUFFICIENT

A. Verbs.

1.    arkeo (άρκέω, 714), “to suffice,” is rendered “is sufficient” in John 6:7; 2. Cor. 12:9; “it sufficeth” in John 14:8. See contentenough.

Note: For 1 Pet. 4:3, see B, No. 2.

2.    hikanoo (ίκανόω, 2427), “to make sufficient, render fit,” is translated “made (us)

sufficient” in 2 Cor. 3:6, rv (kjv, “hath made ... able”). See able, B, No. 6, Note.

B. Adjectives.

1.    hikanos (ίκανός, 2425), akin to A, No. 2, “enough, sufficient, fit,” etc. is translated “sufficient” in 2 Cor. 2:6, 16; 3:5. See able, C, No. 2.

2.    arketos (άρκετός, 713), akin to A, No. 1, used with eimi, “to be,” is translated “may suffice” in 1 Pet. 4:3. See enough, A, No. 1.

SUFFICIENCY

1.    autarkeia (αύτάρκεια, 841) (autos, “self,” arkeo, see A, above; Eng., “autarchy”), “contentment,” 1 Tim. 6:6, is rendered “sufficiency” in 2 Cor. 9:5.!

2.    hikanotes (ίκανότης, 2426) is rendered “sufficiency” in 2 Cor. 3:5.!

For SUIT (make), Acts 25:24, rv, see deal WITH, Note (1)

SUM (Noun), SUM UP

A.    Noun.

Note: For kephalaion, Acts 22:28; Heb. 8:1, see point, B.! For time, Acts 7:16, see price, A.

B.    Verb.

anakephalaioo (άνακεφαλαίομαι, 346), “to sum up, gather up” (ana, “up,” kephale, “a head”), “to present as a whole,” is used in the passive voice in Rom. 13:9, rv, “summed up” (kjv, “briefly comprehended”), i.e., the one commandment expresses all that the Law enjoins, and to obey this one is to fulfil the Law (cf. Gal. 5:14); middle voice in Eph. 1:10, rv, “sum up” (kjv, “gather together”), of God’s purpose to “sum up” all things in the heavens and on the earth in Christ, a consummation extending beyond the limits of the church, though the latter is to be a factor in its realization.!

SUMMER

theros (θέρος, 2330), akin to thero, “to heat,” occurs in Matt. 24:32; Mark 13:28;

Luke 21:30.!

SUMPTUOUS, SUMPTUOUSLY

A. Adjective.

lampros (λαμπρός, 2986), “bright,” is rendered “sumptuous” in Rev. 18:14, RV See brightgoodlyNote.

B. Adverb.

lampros (λαμπρως, 2988), the corresponding adverb, is used in Luke 16:19, “sumptuously.”!

SUN

helios (ήλιος, 2246), whence Eng. prefix “helio — ,” is used (a) as a means of the natural benefits of light and heat, e.g., Matt. 5:45, and power, Rev. 1:16; (b) of its qualities of brightness and glory, e.g., Matt. 13:43; 17:2; Acts 26:13; 1 Cor. 15:41; Rev. 10:1; 12:1; (c) as a means of destruction, e.g., Matt. 13:6; Jas. 1:11; of physical misery, Rev. 7:16; (d) as a means of judgment, e.g., Matt. 24:29; Mark 13:24; Luke 21:25; 23:45; Acts 2:20; Rev. 6:12; 8:12; 9:2; 16:8.

Note: In Rev. 7:2 and 16:12, anatole, “rising,” used with helios, is translated “sunrising,” rv (kjv, “east”).

For SUNDER (Asunder) see cutNo. 6

For SUNDRY see portionC

SUP

deipneo (δειπνέω, 1172), “to sup” (said of taking the chief meal of the day), occurs in Luke 17:8; 22:20 (in the best texts), lit., “(the) supping”; so 1 Cor. 11:25; metaphorically in Rev. 3:20, of spiritual communion between Christ and the faithful believer.!

For SUPERFLUITY see abundanceA, No. 2, B, No. 1 SUPERFLUOUS

perissos (περισσός, 4053), “abundant, more than sufficient,” is translated “superfluous” in 2 Cor. 9:1. See abundant, C, No. 1, advantagemore, B, No. 2. SUPERSCRIPTION

epigraphe (έπιγραφη, 1923), lit., “an overwriting” (epi, “over,” grapho, “to write”) (the meaning of the anglicized Latin word “superscription”), denotes “an inscription, a title.” On Roman coins the emperor’s name was inscribed, Matt. 22:20; Mark 12:16;

Luke 20:24. In the Roman Empire, in the case of a criminal on his way to execution, a board on which was inscribed the cause of his condemnation, was carried before him or

hung round his neck; the inscription was termed a “title” (titlos). The four Evangelists state that at the crucifixion of Christ the title was affixed to the cross, Mark (15:26), and Luke (23:38), call it a “superscription”; Mark says it was “written over” (epigrapho, the corresponding verb). Matthew calls it “His accusation”; John calls it “a title” (a technical term). The wording varies: the essential words are the same, and the variation serves to authenticate the narratives, showing that there was no consultation leading to an agreement as to the details. See further under title.!

For SUPERSTITION see religion SUPERSTITIOUS

deisidaimon (δεισιδαιμονία, 1175), “reverent to the deity” (deido, “to fear”; daimon, “a demon,” or “pagan god”), occurs in Acts 17:22 in the comparative degree, rendered “somewhat superstitious,” RV (kjv, “too superstitious”), a meaning which the word sometimes has; others, according to its comparative form, advocate the meaning “more religious (than others),” “quite religious” (cf. the noun in 25:19). This is supported by Ramsay, who renders it “more than others respectful of what is divine”; so Deissmann in

Light from the Ancient East, and others. It also agrees with the meaning found in Greek writers; the context too suggests that the adjective is used in a good sense; perhaps, after

all with kindly ambiguity (Grimm-Thayer). An ancient epitaph has it in the sense of “reverent” (Moulton and Milligan).

SUPPER

deipnon (δειπνον, 1173) denotes “a supper” or “feast” (for an analysis of the uses see feast, No. 2). In John 13:2 the RV, following certain texts, has “during supper” (kjv, “supper being ended”).

Note: For “supper” in Luke 22:20 see sup.

SUPPLICATION

1.    deesis (δέησις, 1162) is always translated “supplication,” or the plural, in the rv. See prayer, B, No. 3.

2.    hiketeria (ίκετηρία, 2428) is the feminine form of the adjective hiketerios, denoting “of a suppliant,” and used as a noun, formerly “an olive branch” carried by a suppliant (hiketes), then later, “a supplication,” used with No. 1 in Heb. 5:7.! In the Sept., Job 40:22 (Eng. Vers. 41:3).!

SUPPLY (Noun and Verb)

A.    Verbs.

1.    choregeo (χορηγέώ, 5524) primarily, among the Greeks, signified “to lead a stage

chorus or dance” (choros, and hegeomai, “to lead”), then, “to defray the expenses of a chorus”; hence, later, metaphorically, “to supply,” 2 Cor. 9:10 (2nd part; see also No. 2), rv, “supply” (kjv “minister”); 1 Pet. 4:11, rv, “supplieth” (kjv, “giveth”). See give,

Note (4), minister, B, Note (1).!

2.    epichoregeo (έπιχορηγέώ, 2023), “to supply fully, abundantly” (a strengthened form of No. 1), is rendered “to supply” in the RV of 2 Cor. 9:10 (1st part) and Gal. 3:5 (for kjv, “to minister”), where the present continuous tense speaks of the work of the Holy Spirit in all His ministrations to believers individually and collectively; in Col. 2:19, RV, “being supplied” (kjv, “having nourishment ministered”), of the work of Christ as the Head of the church His body, in 2 Pet. 1:5, “supply” (kjv, “add”); in v. 11, “shall be ... supplied” (kjv, “shall be ministered”), of the reward hereafter which those are to receive, in regard to positions in the kingdom of God, for their fulfillment here of the conditions mentioned.!

Note: In 2 Cor. 9:10 (see Nos. 1 and 2 above) the stronger verb No. 2 is used where the will and capacity to receive are in view.

3.    anapleroo (άναπληρόώ, 378), “to fill up, fulfill,” is rendered “to supply” in 1 Cor. 16:17 and Phil. 2:30. See fillfulfilloccupy.

4.    prosanapleroo (προσαναπληρόώ, 4322), “to fill up by adding to, to supply fully”

(pros, “to,” and No. 3), is translated “supplieth” in 2 Cor. 9:12, kjv (rv, “filleth up the measure of”); in 11:9, rv and kjv, “supplied.”!

Note: In Phil. 4:19, kjvpleroo, to fulfill (RV), is rendered “shall supply.”

B.    Noun.

epichoregia (έπιχορηγία, 2024), “a full supply,” occurs in Eph. 4:16, “supplieth,” lit., “by the supply of every joint,” metaphorically of the members of the church, the body of

which Christ is the Head, and Phil. 1:19, “the supply (of the Spirit of Jesus Christ),” i.e., “the bountiful supply”; here “of the Spirit” may be taken either in the subjective sense, the Giver, or the objective, the Gift.!

SUPPORT

Notes: (1) In Acts 20:35, kjvantilambanomai, “to help” (rv), is translated

“support.” See help, B, No. 1. (2) In 1 Thess. 5:14, antechomai signifies “to support”: see hold, No. 3.

SUPPOSE

1.    nomi o (νομίζω, 3543), “to consider, suppose, think,” is rendered “to suppose” in Matt. 20:10; Luke 2:34; 3:23; Acts 7:25; 14:19; 16:27; 21:29; 1 Tim. 6:5; in 1 Cor. 7:26, kjv (RV, “I think”); in Acts 16:13, the RV adheres to the meaning “to suppose,” “(where) we supposed (there was a place of prayer)”; this word also signifies “to practice a

custom” (nomos) and is commonly so used by Greek writers. Hence the kjv, “was wont (to be made)”; it is rendered “to think” in Matt. 5:17; 10:34; Acts 8:20; 17:29; 1 Cor.

7:36. See think.!

2.    dokeo (δοκέω, 1380), “to be of opinion,” is translated “to suppose” in Mark 6:49; Luke 24:37; John 20:15; Acts 27:13; in the following, kjv “suppose,” RV, “think,” Luke 12:51; 13:2; Heb. 10:29. It is most frequently rendered “to think,” always in Matthew; always in John, except 11:31, “supposing,” rv [where the best texts have this verb (for

lego, kjv, “saying”)], and 20:15 (see above).

3.    hupolambano (ύπολαμβάνω, 5274), when used of mental action, signifies “to suppose, Luke 7:43, and Acts 2:15. See answerreceive.

4.    huponoeo (ύπονοέω, 5282), “to suspect, to conjecture,” is translated “suppose ye” in Acts 13:25, RV (kjv, “think ye”); “I supposed” in 25:18. See deem.

5.    oiomai or oimai (οιομαι, 3633) signifies “to expect, imagine, suppose”; it is rendered “to suppose” in John 21:25; Phil. 1:17, RV (kjv, v. 16, “thinking”); “think” in Jas. 1:7. See think.!

Notes: (1) In 2 Cor. 11:5, kjvlogizomai, “to reckon” (rv), is rendered “I suppose”; so in 1 Pet. 5:12, kjvrv, “(as) I account (him)”; Silvanus was not supposed by Peter to be faithful, he was “reckoned” or regarded so. (2) In Phil. 2:25, kjvhegeomai, “to reckon,” deem, is rendered “I supposed” (rv, “I counted”).

SUPREME

huperecho (ύπερέχω, 5242), “to be superior, to excel,” is translated “supreme” in 1 Pet. 2:13: see excel, No. 3.

SURE

A. Adjectives.

1.    asphales (άσφαλής, 804), “safe,” is translated “sure” in Heb. 6:19. See certain, B.

2.    bebaios (βέβαιος, 949), “firm, steadfast,” is used of (a) God’s promise to Abraham, Rom. 4:16; (b) the believer’s hope, Heb. 6:19, “steadfast”; (c) the hope of spiritual leaders regarding the welfare of converts, 2 Cor. 1:7, “steadfast”; (d) the glorying of the

hope, Heb. 3:6, “firm”; (e) the beginning of our confidence, 3:14, RV, “firm” (kjv, “steadfast”); (f) the Law given at Sinai, Heb. 2:2, “steadfast”; (g) the testament (or covenant) fulfilled after a death, 9:17, “of force”; (h) the calling and election of believers,

2 Pet. 1:10, to be made “sure” by the fulfillment of the injunctions in vv. 5-7; (i) the word

of prophecy, “made more sure,” 2 Pet. 1:19, rvkjv, “a more sure (word of prophecy)”; what is meant is not a comparison between the prophecies of the oT and NT, but that the former have been confirmed in the person of Christ (vv. 16-18). See firm.!

3. pistos (πιστός, 4103), “faithful,” is translated sure in Acts 13:34. See faithful.

Note: In 2 Tim. 2:19, kjvstereos, “firm,” is translated “sure,” and connected with “standeth,” rv, “the firm (foundation of God standeth),” i.e., “however much the faith may be misrepresented or denied, the firm foundation of God’s knowledge and truth, with its separating power, remains.”

B. Verb.

asphalizo (άσφαλίζω, 805), “to make safe or sure” (akin to A, No. 1), is rendered “to make sure” in Matt. 27:64, 65, 66, of the sepulchre of Christ; elsewhere, Acts 16:24, of making feet fast in the stocks. See fast.!

Note: In the kjv of John 16:30; Rom. 2:2 and 15:29, the verb oida, “to know,” is

translated “to be sure” (rv, in each place, “to know”). So with ginosko, “to know,” in John 6:69. For the difference between the verbs see know.

SURELY

Notes: (1) In the kjv of Matt. 26:73; Mark 14:70; John 17:8, alethos, “truly,” is

rendered “surely” (rv, “of a truth”); so pantos, “at all events, altogether,” in Luke 4:23

(rv, “doubtless”), and nai, “yea,” in Rev. 22:20 (rv, “yea”). (2) In Heb. 6:14, “surely”

represents the phrase ei men (so the best texts; some have e men). (3) For Luke 1:1, kjv, see believe, C, Note (4). (4) For “surely” in 2 Pet. 2:12, RV, see corrupt, A, No. 2 (b). SURETY (Noun)

enguos (έγγυος, 1450) primarily signifies “bail,” the bail who personally answers for anyone, whether with his life or his property (to be distinguished from mesites, “a mediator”); it is used in Heb. 7:22, “(by so much also hath Jesus become) the Surety (of a better covenant),” referring to the abiding and unchanging character of His Melchizedek priesthood, by reason of which His suretyship is established by God’s oath (vv. 20, 21). As the Surety, He is the personal guarantee of the terms of the new and better covenant, secured on the ground of His perfect sacrifice (v. 27).!

For SURETY (of a), Acts 12:11, kjv, see true, D, No. 1 SURFEITING

kraipale (κραιπάλη, 2897) signifies “the giddiness and headache resulting from excessive wine-bibbing, a drunken nausea,” “surfeiting,” Luke 21:34.! Trench (Syn. Sec.lxi) distinguishes this and the synonymous words, methe, “drunkenness,” oinophlugia, “wine-bibbing” (kjv, “excess of wine,” 1 Pet. 4:3), komos, “revelling.”

For SURGE, Jas. 1:6, rv, see rage and wave For SURMISE, SURMISINGS, see deem SURNAME

epikaleo (έπικαλέομαι, 1941), “to put a name upon” (epi, “upon,” kaleo, “to call”), “to surname,” is used in this sense in the passive voice, in some texts in Matt. 10:3 (it is absent in the best); in Luke 22:3, in some texts (the best have kaleo, “to call”); Acts 1:23; 4:36; 10:5, 18, 32; 11:13; 12:12, 25; in some texts, 15:22 (the best have kaleo).

Notes: (1) In Mark 3:16, 17, “He surnamed” is a translation of epitithemi, “to put upon, to add to,” with onoma, “a name,” as the object. (2) In Acts 15:37, kjv, kaleo, “to call” (rv, “called”), is rendered “whose surname was.” (3) The verb eponomazo, translated “bearest the name” in Rom. 2:17, RV, finds a literal correspondence in the word “surname” (epi, “upon,” = sur), and had this significance in Classical Greek.!

For SURPASS, 2 Cor. 3:10, see exceed, A, No. 1 For SUSPENSE (hold in) see doubt, No. 6

sustenance

chortasma (χόρτασμα, 5527), “fodder” (akin to chortazo, to feed, fill, see feed, No. 4), is used in the plural in Acts 7:11, “sustenance.”! In the Sept., Gen. 24:25, 32; 42:27; 43:24; Deut. 11:15; Jud 19:19.!

SWADDLING CLOTHES

sparganoo (σπαργανόω, 4683), “to swathe” (from sparganon, “a swathing band”), signifies “to wrap in swaddling clothes” in Luke 2:7, 12. The idea that the word means “rags” is without foundation.! In the Sept., Job 38:9; Ezek. 16:4.!

SWALLOW (Verb)

katapino (καταπίνω, 2666), “to drink down” (kata, and pino, “to drink”), “to swallow,” is used with this meaning (a) physically, but figuratively, Matt. 23:24; Rev. 12:16; (b) metaphorically, in the passive voice, of death (by victory), 1 Cor. 15:54; of being overwhelmed by sorrow, 2 Cor. 2:7; of the mortal body (by life), 5:4. See devour, No. 3, drown, No. 2.

SWEAR, SWORN

omnumi or omnuo (ομνύω, 3660) is used of “affirming or denying by an oath,” e.g., Matt. 26:74; Mark 6:23; Luke 1:73; Heb. 3:11, 18; 4:3; 7:21; accompanied by that by which one swears, e.g., Matt. 5:34, 36; 23:16; Heb. 6:13, 16; Jas. 5:12; Rev. 10:6. Cf. ADJURE.

Note: For “false swearers,” 1 Tim. 1:10, see forswear.

sweat

hidros (ίδρώς, 2402) is used in Luke 22:44.! In the Sept., Gen. 3:19.!

SWEEP

saroo (σαρόω, 4563) occurs in Matt. 12:44; Luke 11:25; 15:8.!

sweet

glukus (γλυκύς, 1099) (cf. Eng., “glycerine,” “glucose”), occurs in Jas. 3:11, 12 (kjv, “fresh” in this verse); Rev. 10:9, 10.!

For SWEET SMELLING see savorNo. 1 SWELL, SWOLLEN

pimpremi (πίμπρημι, 4092), primarily, “to blow, to burn,” later came to denote “to cause to swell,” and, in the middle voice, “to become swollen,” Acts 28:6.! In the Sept., Num. 5:21, 22, 27.!

Note: Some, connecting the word prenes in Acts 1:18 with pimpremi, give it the meaning “swelling up”: see headlong.

SWELLING

1.    phusiosis (φυσίώσις, 5450) denotes “a pumng up, swelling with pride” (akin to phusioo, “to puff up”), 2 Cor. 12:20, “swellings.”!

2.    huperonkos (ύπέρογκος, 5246), an adjective denoting “of excessive weight or size,” is used metaphorically in the sense of “immoderate,” especially of arrogant speech, in the neuter plural, virtually as a noun, 2 Pet. 2:18; Jude 16, “great swelling words,” doubtless with reference to gnostic phraseology.

SWERVE

astocheo (άστοχέώ, 795), “to miss the mark,” is translated “having swerved” in 1 Tim. 1:6. See err, No. 3. Moulton and Milligan illustrate the use of the verb from the papyri, e.g., of a man in extravagant terms bewailing the loss of a pet fighting cock, “(I am distraught, for my cock) has failed (me).”

SWIFT, SWIFTLY

1.    oxus (οξύς, 3691) denotes “swift” in Rom. 3:15. See sharp.

2.    tachus (ταχύς, 5036), “swift, speedy,” is used in Jas. 1:19.! Cf. tacheos, tachu and tacheion, “quickly,” tachos, “quickness, speed.”

3.    tachinos (ταχινός, 5031), a poetical and late form of No. 2, “of swift approach,” is used in 2 Pet. 1:14, RV, “swiftly” (kjv, “shortly”), lit., “(the putting off of my tabernacle is) swift,” i.e., “imminent”; in 2:1, “swift (destruction).”! In the Sept., Prov. 1:16; Isa. 59:7; Hab. 1:6.!

SWIM

1.    kolumbao (κολυμβάώ, 2860), “to dive, plunge, into the sea,” hence, “to swim,” occurs in Acts 27:43.! Cf. kolumbethra, “a pool.”

2.    ekkolumbao (έκκολυμβάώ, 1579), “to swim out of” (ek), occurs in Acts 27:42.! SWINE

choiros (χοίρος, 5519), “a swine,” is used in the plural, in the Synoptic Gospels only, Matt. 7:6; 8:30, 31, 32; Mark 5:11, 13, 16; Luke 8:32, 33; Luke 15:15, 16. It does not occur in the OT.!

SWORD

1.    machaira (μάχαιρα, 3162), “a short sword or dagger” (distinct from No. 2), e.g., Matt. 26:47, 51, 52 and parallel passages; Luke 21:24; 22:38, possibly “a knife” (Field, Notes on the Translation of the NT); Heb. 4:12 (see two-edged); metaphorically and by metonymy, (a) for ordinary violence, or dissensions, that destroy peace, Matt. 10:34;

(b) as the instrument of a magistrate or judge, e.g., Rom. 13:4; (c) of the Word of God, “the sword of the Spirit,” probing the conscience, subduing the impulses to sin, Eph.

6:17.

2.    rhomphaia (ρομφαία, 4501), a word of somewhat doubtful origin, denoted “a Thracian weapon of large size,” whether a sword or spear is not certain, but usually longer than No. 1; it occurs (a) literally in Rev. 6:8; (b) metaphorically, as the instrument of anguish, Luke 2:35; of judgment, Rev. 1:16; 2:12, 16; 19:15, 21, probably figurative of the Lord’s judicial utterances.!

SYCAMINE

sukaminos (ρυπαρία, 4507) occurs in Luke 17:6.! It is generally recognized as the black mulberry, with fruit like blackberries. The leaves are too tough for silkworms and thus are unlike the white mulberry. Neither kind is the same as the mulberry of 2 Sam. 5:23, 24, etc. The town Haifa was called Sycaminopolis, from the name of the tree. SYCAMORE

sukomorea (ρύπος, 4509) occurs in Luke 19:4.! This tree is of the fig species, with leaves like the mulberry and fruit like the fig. It is somewhat less in height than the sycamine and spreads to cover an area from 60 to 80 feet in diameter. It is often planted by the roadside, and was suitable for the purpose of Zacchaeus. Seated on the lowest branch he was easily within speaking distance of Christ.

SYNAGOGUE

sunagoge (συναγωγη, 4864), properly “a bringing together” (sun, “together,” ago, “to bring”), denoted (a) “a gathering of things, a collection,” then, of “persons, an assembling, of Jewish religious gatherings,” e.g., Acts 9:2; an assembly of Christian Jews, Jas. 2:2, rv, “synagogue” (kjv, marg.; text, “assembly”); a company dominated by the power and activity of Satan, Rev. 2:9; 3:9; (b) by metonymy, “the building” in which the gathering is held, e.g. Matt. 6:2; Mark 1:21. The origin of the Jewish “synagogue” is probably to be assigned to the time of the Babylonian exile. Having no temple, the Jews assembled on the Sabbath to hear the Law read, and the practice continued in various buildings after the return. Cf. Ps. 74:8.

SYNAGOGUE (put out of the)

aposunagogos (άποσυνάγωγος, 656), an adjective denoting “expelled from the

congregation, excommunicated,” is used (a) with ginomai, “to become, be made,” John

9:22; 12:42; (b) with poieo, “to make,” John 16:2. This excommunication involved prohibition not only from attendance at the “synagogue,” but from all fellowship with Israelites.!

SYNAGOGUE (ruler of the)

archisunagogos (άρχισυνάγωγος, 752) denotes “the administrative official,” with the duty of preserving order and inviting persons to read or speak in the assembly, Mark 5:22, 35, 36, 38; Luke 8:49; 13:14; Acts 13:15; “chief ruler” (kjv) in Acts 18:8, 17.!

Note: In Luke 8:41, “ruler of the synagogue” represents archon, “ruler,” followed by the genitive case of the article and sunagoge.

SYROPHOENICIAN

surophoinikissa or surophunissa (Συροφοίνισσα, 4949) occurs in Mark 7:26 as the national name of a woman called “a Canaanitish woman” in Matt. 15:22, i.e., not a Jewess but a descendant of the early inhabitants of the coastland of Phoenicia. The word probably denoted a Syrian residing in Phoenicia proper.! There is a tradition that the

woman’s name was Justa and her daughter Bernice (Clementine Homilies, ii:19; iii:73). In Acts 21:2, 3, the two parts of the term are used interchangeably.

 

T

tabernacle

1.    skene (σκηνή, 4633), “a tent, booth, tabernacle,” is used of (a) tents as dwellings, Matt. 17:4; Mark 9:5; Luke 9:33; Heb. 11:9, kjv, “tabernacles” (RV, “tents”); (b) the Mosaic tabernacle, Acts 7:44; Heb. 8:5; 9:1 (in some mss.); 9:8, 21, termed “the tent of meeting,” rv (i.e., where the people were called to meet God), a preferable description to “the tabernacle of the congregation,” as in the kjv in the OT; the outer part 9:2, 6; the inner sanctuary, 9:3; (c) the heavenly prototype, Heb. 8:2; 9:11; Rev. 13:6; 15:5; 21:3 (of its future descent); (d) the eternal abodes of the saints, Luke 16:9, rv, “tabernacles” (kjv, “habitations”); (e) the Temple in Jerusalem, as continuing the service of the tabernacle, Heb. 13:10; (f) the house of David, i.e., metaphorically of his people, Acts 15:16; (g) the portable shrine of the god Moloch, Acts 7:43.!

2.    skenos (σκηνος, 4636), the equivalent of No. 1, is used metaphorically of the body as the “tabernacle” of the soul, 2 Cor. 5:1, 4.!

3.    skenoma (σκήνωμα, 4638) occurs in Acts 7:46; 2 Pet. 1:13, 14; see habitation, No. 6.!

4.    skenopegia (σκηνοπηγία, 4634), properly “the setting up of tents or dwellings”

(No. 1, and pegnumi, “to fix”), represents the word “tabernacles” in “the feast of tabernacles,” John 7:2.! This feast, one of the three Pilgrimage Feasts in Israel, is called “the feast of ingathering” in Exod. 23:16; 34:22; it took place at the end of the year, and all males were to attend at the “tabernacle” with their offerings. In Lev. 23:34; Deut. 16:13, 16; 31:10; 2 Chron. 8:13; Ezra 3:4 (cf. Neh. 8:14-18), it is called “the feast of

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

tabernacles” (or “booths,” sukkoth), and was appointed for seven days at Jerusalem from the 15th to the 22nd Tishri (approximately October), to remind the people that their fathers dwelt in these in the wilderness journeys. Cf. Num. 29:15-38, especially v. 35-38, for the regulations of the eighth or “last day, the great day of the feast” (John 7:37).

Note: For skenoo, “to spread a tabernacle over, Rev. 7:15, rv, see dwell, No. 9. TABLE

1.    trapeza (τράπεζα, 5132) is used of (a) “a dining table,” Matt. 15:27; Mark 7:28; Luke 16:21; 22:21, 30; (b) “the table of shewbread,” Heb. 9:2; (c) by metonymy, of “what is provided on the table” (the word being used of that with which it is associated), Acts 16:34; Rom. 11:9 (figurative of the special privileges granted to Israel and centering in Christ); 1 Cor. 10:21 (twice), “the Lord’s table,” denoting all that is provided for believers in Christ on the ground of His death (and thus expressing something more comprehensive than the Lord’s Supper); “the table of demons,” denoting all that is partaken of by idolaters as the result of the influence of demons in connection with their sacrifices; (d) “a moneychanger’s table,” Matt. 21:12; Mark 11:15; John 2:15; (e) “a

bank,” Luke 19:23 (cf. trapezites: see bankers); (f) by metonymy for “the distribution of money,” Acts 6:2. See bank.!

2.    plax (πλάξ, 4109) primarily denotes “anything flat and broad,” hence, “a flat stone, a tablet,” 2 Cor. 3:3 (twice); Heb. 9:4.!

Note: Some texts have the word kline, “a couch,” in Mark 7:4 (kjv, “tables”). TABLE (at the)

anakeimai (άνακεϊμαι, 345), “to recline at a meal table,” is rendered “sat at the table”

in John 12:2, kjv, rv, “sat at meat” (some texts have sunanakeimai); “sat,” of course does not express the actual attitude; in John 13:23, rv, “at the table reclining”; kjv, “leaning”; in 13:28, “at the table” (kjv and RV), lit., “of (those) reclining.”

For TABLET see writing tablet TACKLING

skeue (σκευή, 4631) denotes “gear, equipment, tackling” (of a ship), Acts 27:19.! TAIL

oura (ούρά, 3769), “the tail of an animal,” occurs in Rev. 9:10 (twice), 19; 12:4.! TAKE

1. lambano (λαμβάνω, 2983), “to take, lay hold of,” besides its literal sense, e.g., Matt. 5:40; 26:26, 27, is used metaphorically, of fear, in “taking” hold of people, Luke 7:16, RV (kjv, “came ... on”); of sin in “finding (occasion),” RV (kjv, “taking”), Rom.

7:8, 11, where sin is viewed as the corrupt source of action, an inward element using the commandment to produce evil effects; of the power of temptation, 1 Cor. 10:13; of “taking” an example, Jas. 5:10; of “taking” peace from the earth, Rev. 6:4; of Christ in “taking” the form of a servant, Phil. 2:7; of “taking” rightful power (by the Lord, hereafter), Rev. 11:17. See accept, No. 4.

2.    analambano (άναλαμβάνω, 353) signifies (a) “to take up” (ana), e.g., Acts 1:2,

11, 22 (RV, “received”); (b) “to take to oneself,” Acts 7:43; or “to one’s company,” 20:13, 14; 23:31; 2 Tim. 4:11; of “taking up spiritual armor,” Eph. 6:13, 16. See receive.

3.    apolambano (άπολαμβάνω, 618), besides its common meaning, “to receive,” denotes “to take apart or aside,” Mark 7:33, middle voice. It is frequent in the papyri, and, in the sense of separation or drawing aside, is illustrated in a message of sorrow, concerning the nonarrival of one who with others had been “shut up” as recluses in a

temple (Moulton and Milligan, Vocab.). See receive.

4.    epilambano (έπιλαμβάνομαι, 1949), in the middle voice, “to lay hold of, take hold of,” is used literally, e.g., Mark 8:23; Luke 9:47; 14:4; metaphorically, e.g., Heb. 8:9, “(I) took them (by the hand)”: for other instances in each respect see hold, No. 7.

5.    katalambano (καταλαμβάνω, 2638), “to lay hold of,” is rendered “to take,” in Mark 9:18; John 8:3, 4. See apprehend.

6.    metalambano (μεταλαμβάνω, 3335), “to get, or have, a share of,” is rendered “to take (food)” in Acts 2:46, rv (kjv, “did eat,” see eat, Note); 27:33, i.e., “to share it together.” See havepartakereceive.

7.    paralambano (παραλαμβάνω, 3880), besides its meaning “to receive,” denotes “to take to (or with) oneself,” of “taking” a wife, e.g., Matt. 1:20, 24; of “taking” a person or persons with one, e.g., Matt. 2:13, 14, 20, 21; 4:5, 8; of demons, 12:45; of Christ and His disciples, 17:1; 20:17; Mark 9:2; 10:32; 14:33; of witnesses, Matt. 18:16; of the removal of persons from the earth in judgment, when “the Son of Man is revealed,” Matt. 24:40, 41; Luke 17:34, 35 (cf. the means of the removal of corruption, in v. 37); of the “taking” of Christ by the soldiers for scourging, Matt. 27:27, RV, and to crucifixion, John 19:16; see also Acts 15:39; 16:33; 21:24, 26, 32; 23:18. See receive.

8.    sumparalambano (συμπαραλαμβάνω, 4838), sun, “with,” and No. 7, denotes “to take along with oneself,” as a companion, Acts 12:25; 15:37, 38; Gal. 2:1.!

9.    proslambano (προσλαμβάνω, 4355), “to take to oneself” (pros), is used of food, Acts 27:33-36; of persons, of Peter’s act toward Christ, Matt. 16:22; Mark 8:32; for evil purposes, Acts 17:5; for good purposes, 18:26. See receive.

10.    prolambano (προλαμβάνω, 4301) is rendered “to take before” in 1 Cor. 11:21.

See comeNote (2) at end, overtake.

11.    sullambano (συλλαμβάνω, 4815), “to seize, take,” is rendered “to take” in Matt. 26:55 and Mark 14:48, kjv (rv, “seize”); Luke 5:9; Acts 1:16; in 12:3 and 23:27, kjv (rv, “seize”). See catchconceivehelp.

12.    airo (αίρω, 142), “to lift, carry, take up or away,” occurs very frequently with its literal meanings. In John 1:29 it is used of Christ as “the Lamb of God, which taketh away the sin of the world,” not the sins, but sin, that which has existed from the time of the Fall, and in regard to which God has had judicial dealings with the world; through the expiatory sacrifice of Christ the sin of the world will be replaced by everlasting righteousness; cf. the plural, “sins”, in 1 John 3:5. Righteous judgment was “taken away” from Christ at human tribunals, and His life, while voluntarily given by Himself (john

10:17, 18), was “taken (from the earth),” Acts 8:33 (quoted from the Sept. of Isa. 53:8).

In John 15:2 it is used in the Lord’s statement, “Every branch in Me that beareth not fruit, He taketh it away.” This does not contemplate members of the “body” of Christ, but those who (just as a graft which being inserted, does not “abide” or “strike”) are merely professed followers, giving only the appearance of being joined to the parent stem.

The Law described in Col. 2:14 as “the bond written in ordinances that was against

us,” Christ “took” out of the way at His cross. In 1 Cor. 5:2, airo is used in the best texts (some have No. 14), of the divine judgment which would have been exercised in “taking away” from the church the incestuous delinquent, had they mourned before God. See awaybear, No. 9, etc.

13. apairo (άπαίρώ, 522), “to lift off” (apo, “from,” and No. 12), is used, in the passive voice, of Christ, metaphorically as the Bridegroom of His followers, Matt. 9:15; Mark 2:20; Luke 5:35.!

14.    exairo (έξαίρώ, 1808), “to take away,” is used of “putting away” a person in church discipline, 1 Cor. 5:13; for this verb as a variant reading in v. 2, see No. 12.!

15.    epairo (έπαίρώ, 1869), “to lift, raise,” is used in the passive voice and rendered “He was taken up” in Acts 1:9. See exalthoistlift.

16.    anaireo (άναιρέώ, 337), “to take up” (ana, “up,” and haireo, “to take”), is used of Pharaoh’s daughter in “taking up” the infant Moses, Acts 7:21; of God’s act in “taking away” the typical animal sacrifices under the Law, Heb. 10:9. See death, C, No. 2, killslay.

17.    aphaireo (άφαιρέώ, 851), “to take away” (apo), is used with this meaning in Luke 1:25; 10:42; 16:3; Rom. 11:27, of the “removal” of the sins of Israel; Heb. 10:4, of the impossibility of the “removal” of sins by offerings under the Law; in Rev. 22:19 (twice). See cut, No. 8.

18. kathaireo (καθαιρέώ, 2507), “to take down” (kata), besides its meaning of “putting down by force,” was the technical term for the “removal” of the body afler crucifixion, Mark 15:36, 46; Luke 23:53; Acts 13:29. See cast, No. 14.

19.    periaireo (περιαιρέώ, 4014), “to take away that which surrounds” (peri,

“around”), is used (a) literally, of “casting off” anchors, Acts 27:40, RV (kjv, “having taken up”); 28:13 in some texts, forperierchomai, “to make a circuit”; (b) metaphorically, of “taking away” the veil off the hearts of Israel, 2 Cor. 3:16; of hope of rescue, Acts 27:20; of sins (negatively), Heb. 10:11.!

20.    dechomai (δέχομαι, 1209), “to receive,” is rendered “take (thy bond, rvkjv, bill)” in Luke 16:6, 7; “take (the helmet of salvation),” Eph. 6:17, suggesting a heartiness in the “taking.” See accept, No. 1, receive.

21.    prosdechomai (προσδέχομαι, 4327), “to receive favorably,” is rendered “took” in Heb. 10:34. See accept, No. 3.

22.    krateo (κρατέώ, 2902), “to take hold of, get possession of,” is translated “to take” in Matt. 9:25; 22:6; 26:4; Mark 1:31; 5:41; 9:27; 14:1, 44, 46, 49; Luke 8:54; Acts 24:6. See hold, No. 6.

23.    drassomai (δράσσομαι, 1405), “to grasp with the hand, take hold of,” is used metaphorically in 1 Cor. 3:19, “taketh (the wise in their craftiness).”!

24.    didomi (δίδωμι, 1325), “to give,” found in the best texts in Mark 3:6, is rendered “took (counsel)”; some have poieo, “to make.”

25.    katecho (κατέχω, 2722), “to hold,” is rendered “to take (the lowest place)” in Luke 14:9. See hold.

26.    piazo (πιάζω, 4084), “to lay or take hold of forcefully,” is always rendered “to take” in the rv. See apprehend, No. 2.

27.    paraphero (παραφέρω, 3911), “to bear away” (para, “aside,”phero, “to bear”), “remove,” is rendered “take away” in Mark 14:36, kjvrv, “remove,” as in Luke 22:42. See remove.!

28.    echo (εχω, 2192), “to have, to hold,” is used in Matt. 21:46 in the sense of regarding a person as something, “they took (Him) for (a prophet).” See have.

29.    sunago (συνάγω, 4863), “to bring together,” is used of “taking” a person into one’s house receiving hospitality, “took ... in,” Matt. 25:35, 38, 43; so in Acts 11:26, RV, “were gathered together,” kjv, “assembled”; perhaps the meaning is “they were entertained.” See assemblebestowgather.

30.    ekduo (έκδύω, 1562), “to take off a garment from a person,” is so rendered with reference to the soldiers’ treatment of Christ, Matt. 27:31; Mark 15:20. See strip.

31.    ekballo (έκβάλλω, 1544) has the meaning “to bring or take out” in Luke 10:35, “took out (two pence),” a word perhaps chosen to express the wholeheartedness of the act (lit., “to throw out”). See cast, No. 5.

32.    bastazo (βαστάζω, 941), “to bear, lift,” is used of “taking up” stones, John 10:31. As to Matt. 3:11, Moulton and Milligan supply evidences from the vernacular that the word signified “to take off” (the sandals), which confirms Mark’s word luo, “to unloose” (1:7). See bear, No. 1.

33. epicheireo (έπιχειρέω, 2021), “to take in hand” (epi, “upon,” char, “the hand”), “to attempt, take upon oneself,” is rendered “have taken in hand,” Luke 1:1; “took upon (them),” Acts 19:13. See GO, No. 30.

34.    ginomai (γίνομαι, 1096), “to become, to come to be,” is rendered “he be taken” in

2 Thess. 2:7, lit., “(until) he, or it, become” (for a treatment of the whole passage see Notes on Thess. by Hogg and Vine).

Notes: (1) For sunairo in Matt. 18:23, see reckon. (2) Some texts have apago, “to take away,” in Acts 24:7. (3) In John 6:24, kjvembaino, “to enter,” is rendered “took (shipping),” rv, “got into (the boats).” (4) In 2 Thess. 1:8, kjvdidomi, “to give” (rv “rendering”), is translated “taking.” (5) In Rom. 3:5, kjvepiphero, “to bring against,” is rendered “taketh (vengeance),” rv, “visiteth (with wrath).” (6) In Luke 4:5, kjvanago“to lead up” (rv, “led”), is rendered “took up.” (7) In Acts 10:26, kjvegeiro, “to raise”

(rv), is rendered “took ... up.” (8) For “taking up” baggage, Acts 21:15, see baggage.

(9) For taken from in 1 Thess. 2:17, kjv, see bereaved, No. 1. (10) Sunecho is translated “taken with” in Matt. 4:24, Luke 4:38; 8:37. See HOLDEN. (11), In 2 Pet. 2:12 “to be taken” translates the phrase eis halosin, lit., “for capture” (halosis, “a taking”). (12), In 1 Pet. 2:20, hupomeno, “to endure,” is rendered “ye take ... patiently.” (13), In Matt.

11:12; John 6:15; Acts 23:10 harpazo (see catch) is rendered “take ... by force.” (14)

For apotassomai, “to take leave of,” see leave, (c) No. 1. (15) For apaspazomai, rendered “to take leave of” in Acts 21:6, kjv, see leave, (c) No. 2. (16) In Acts 21:6 some mss. have epibaino, kjv, “we took ship” (rvembaino, “we went on board”): cf. Note (3), above. (17), For “untaken” in 2 Cor. 3:14 see unlifted. (18), In 1 Tim. 5:9, kjvkatalego is rendered “to take into the number” (rv, “be enrolled”).! (19), For “take ... to record” see testify. See also careheedjourneythought (to take). TALENT

A. Noun.

talanton (τάλαντον, 5007), originally “a balance,” then, “a talent in weight,” was hence “a sum of money” in gold or silver equivalent to a “talent.” The Jewish “talent” contained 3,000 shekels of the sanctuary, e.g., Ex. 30:13 (about 114 lbs.). In NT times the “talent” was not a weight of silver, but the Roman-Attic “talent,” comprising 6,000 denarii or drachmas, and equal to about L/240. It is mentioned in Matthew only, 18:24; 25:15, 16, 20 (twice in the best texts), 22 (thrice), 24, 25, 28 (twice). In 18:24 the vastness of the sum, 10,000 talents (L/2,400,000), indicates the impossibility of man’s clearing himself, by his own efforts, of the guilt which lies upon him before God.!

Note: That the “talent” denoted “something weighed” has provided the meaning of the Eng. word as “a gift or ability,” especially under the influence of the parable of the talents (Matt. 25:14-30).

B. Adjective.

alantiaios (ταλαντιαιος, 5006) denotes “of a talent’s weight,” Rev. 16:21.!

For TALES see talk TALITHA

taleitha or talitha (ταλιθά, 5008), an Aramaic feminine meaning “maiden,” Mark 5:41, has been variously transliterated in the NT Greek mss. Koumi or Koum (Heb. and

Aram., qum, “arise”), which follows, is interpreted by, “I say unto thee, arise.” Koum is the better attested word; so in the Talmud, where this imperative occurs “seven times in one page” (Edersheim, Life and Times of Jesus, i, p. 631).!

TALK (Noun and Verb)

A. Nouns.

1. logos (λόγος, 3056), a word, is translated “talk” in Matt. 22:15; Mark 12:13. See

account, B.

2. leros (ληρος, 3026) denotes “foolish talk, nonsense,” Luke 24:11, RV, “idle talk” (kjv, “idle tales”).!

B. Verbs.

1.    laleo (λαλέω, 2980), “to speak, say,” is always translated “to speak” in the rv, where the kjv renders it by “to talk,” Matt. 12:46; Mark 6:50; Luke 24:32; John 4:27 (twice); 9:37; 14:30; Acts 26:31; Rev. 4:1; 17:1; 21:9, 15. The RV rendering is preferable; the idea of “chat” or “chatter” is entirely foreign to the NT, and should never be regarded

as the meaning in 1 Cor. 14:34, 35. See communeNote, say, No. 1, Note, and No. 2,

SPEAK.

2.    sullaleo (συλλαλέω, 4814), “to speak with” (sun), is translated “to talk with,” Matt. 17:3; Mark 9:4; Luke 9:30. See confer, No. 2.

3.    homileo (ομιλέω, 3656), “to be in company with, consort with” (homilos, “a

throng”; homilia, “company”), hence, “to converse with,” is rendered “to talk with,” Acts 20:11. See commune, No. 2.

4.    sunomileo (συνομιλέω, 4926), “to converse, talk with,” occurs in Acts 10:27.! TALKERS (vain)

mataiologos (ματαιολόγος, 3151), an adjective denoting “talking idly” (mataios, “vain, idle,” lego, “to speak”), is used as a noun (plural) in Titus 1:10.!

TALKING (vain, foolish)

1.    mataiologia (ματαιολογία, 3150), a noun corresponding to the above, is used in 1 Tim. 1:6, RV, “vain talking” (kjv, “vain jangling”).!

2.    morologia (μωρολογία, 3473), from moros, “foolish, dull, stupid,” and lego, is used in Eph. 5:4; it denotes more than mere idle “talk.” Trench describes it as “that ‘talk of fools’ which is foolishness and sin together” (Syn. Sec. xxxiv).!

tame

damazo (δαμάζω, 1150), “to subdue, tame,” is used (a) naturally in Mark 5:4 and Jas. 3:7 (twice); (b) metaphorically, of the tongue, in Jas. 3:8.! In the Sept., Dan. 2:40.!

tanner

burseus (βυρσεύς, 1038), “a tanner” (from bursa, “a hide”), occurs in Acts 9:43; 10:6,

32.!

For TARE (Verb) see tear

tares

zizanion (ζιζάνιον, 2215) is a kind of darnel, the commonest of the four species, being the bearded, growing in the grain fields, as tall as wheat and barley, and resembling wheat in appearance. It was credited among the Jews with being degenerate wheat. The rabbis called it “bastard.” The seeds are poisonous to man and herbivorous animals, producing sleepiness, nausea, convulsions and even death (they are harmless to poultry). The plants can be separated out, but the custom, as in the parable, is to leave the cleaning out till near the time of harvest, Matt. 13:25-27, 29, 30, 36, 38, 40.! The Lord describes

the tares as “the sons of the evil one”; false teachings are indissociable from their propagandists. For the Lord’s reference to the Kingdom see kingdom.

TARRY

1.    meno (μένω, 3306), “to abide,” is translated by the verb “to abide,” in the rv, for kjv, “to tarry,” in Matt. 26:38; Mark 14:34; Luke 24:29; John 4:40; Acts 9:43; 18:20; the RV retains the verb “to tarry” in John 21:22, 23; in Acts 20:5, kjv, “tarried” (RV, “were waiting”). Some mss. have it in Acts 20:15 (kjv, “tarried”). See abide.

2.    epimeno (έπιμένω, 1961), to abide, continue, a strengthened form of No. 1, is translated “to tarry” in Acts 10:48; 21:4, 10; 28:12, 14; 1 Cor. 16:7, 8; Gal. 1:18, RV (kjv, “abode”). See abide, No. 2.

3.    hupomeno (ύπομένω, 5278), “to endure,” is rendered “tarried behind” in Luke 2:43. See endure, No. 2.

4.    prosmeno (προσμένω, 4357), “to abide still, continue,” is translated “tarried” in Acts 18:18, suggesting patience and steadfastness in remaining after the circumstances which preceded; in 1 Tim. 1:3, RV, “to tarry” (kjv, “to abide still”). See abide, No. 6.

5.    diatribo (διατρίβω, 1304), for which see abide, No. 7, is invariably rendered “to tarry,” in the RVkjv, twice, John 3:22; Acts 25:6; “continued” in John 11:54; Acts 15:35; “abode,” Acts 12:19; 14:3, 28; 20:6; “abiding,” 16:12, “had been,” 25:14.!

6.    chronizo (χρονίζω, 5549), “to spend or while away time”; “to tarry,” Matt. 25:5; Luke 1:21; Heb. 10:37. See delay, No. 2.

7.    braduno (βραδύνω, 1019), “to be slow” (bradus, “slow”), is rendered “I tarry long,” 1 Tim. 3:15; “is ... slack,” 2 Pet. 3:9.!

8.    kathi o (καθίζω, 2523), “to make to sit down,” or, intransitively, “to sit down,” is translated “tarry ye” in Luke 24:49. See set.

9.    mello (μέλλω, 3195), “to be about to,” is rendered “(why) tarriest thou?” in Acts 22:16. See about, B.

10.    ekdechomai (έκδέχομαι, 1551), “to expect, await” (ek, “from,” dechomai, “to receive”), is translated “tarry” in 1 Cor. 11:33, kjv (rv, “wait). See expectlookwait.

Notes: (1) In Acts 27:33, kjv,prosdokao, “to wait, look for,” is translated “have

tarried” (rv, “wait”). (2) In Acts 15:33,poieo, “to make or do,” is used with chronos, “time,” kjv, “they had tarried a space,” rv, “they had spent some time.”

TASTE

geuo (γεύομαι, 1089), “to make to taste,” is used in the middle voice, signifying “to taste” (a) naturally, Matt. 27:34; Luke 14:24; John 2:9; Col. 2:21; (b) metaphorically, of Christ’s “tasting” death, implying His personal experience in voluntarily undergoing death, Heb. 2:9; of believers (negatively) as to “tasting” of death, Matt. 16:28; Mark 9:1; Luke 9:27; John 8:52; of “tasting” the heavenly gift (different from receiving it), Heb.

6:4; “the good word of God, and the powers of the age to come,” 6:5; “that the Lord is gracious,” 1 Pet. 2:3. See eat.

TATTLER

phluaros (φλύαρος, 5397), “babbling, garrulous” (fromphluo, “to babble”: cf. phluareo, “to prate against”), is translated “tattlers” in 1 Tim. 5:13.!

TAUGHT (Adjective)

1.    didaktos (διδακτός, 1318), primarily “what can be taught,” then, “taught,” is used

(a) of persons, John 6:45; (b) of things, 1 Cor. 2:13 (twice), “(not in words which man’s wisdom) teacheth, (but which the Spirit) teacheth,” lit., “(not in words) taught (of man’s wisdom, but) taught (of the Spirit).”!

2. theodidaktos (θεοδίδακτος, 2312), “God-taught” (Theos, “God,” and No. 1), occurs in 1 Thess. 4:9, lit., “God-taught (persons)”; while the missionaries had “taught” the converts to love one another, God had Himself been their Teacher. Cf. John 6:45 (see No. 1).!

For TAXED, TAXING see enroll, enrollment TEACH

A. Verbs.

1.    didasko (διδάσκώ, 1321) is used (a) absolutely, “to give instruction,” e.g., Matt. 4:23; 9:35; Rom. 12:7; 1 Cor. 4:17; 1 Tim. 2:12; 4:11; (b) transitively, with an object, whether persons, e.g., Matt. 5:2; 7:29, and frequently in the Gospels and Acts, or things “taught,” e.g., Matt. 15:9; 22:16; Acts 15:35; 18:11; both persons and things, e.g., John 14:26; Rev. 2:14, 20.

2.    paideuo (παιδεύώ, 3811), “to instruct and train”: see instruct, No. 2.

3.    katecheo (κατηχέώ, 2727), for which see inform, No. 2, instruct, No. 1, is rendered to teach” in 1 Cor. 14:19, kjv (rv, “instruct”); Gal. 6:6 (twice).

4.    heterodidaskaleo (έτεροδιδασκαλέώ, 2085), “to teach a different doctrine”

(heteros, “different,” to be distinguished from allos, “another of the same kind: see another), is used in 1 Tim. 1:3; 6:3, RVkjv, “teach (no) other doctrine” and “teach otherwise,” of what is contrary to the faith.!

Notes: (1) For matheteuo, “to teach,” in the kjv of Matt. 28:19; Acts 14:21, see

disciple, B. (2) In Acts 16:21, kjvkatangello, “to declare, preach,” is rendered “teach” (rv, “set forth”). (3) For “teacheth” in 1 Cor. 2:13, see taught, No. 1 (b).

B. Adjective.

didaktikos (διδακτικός, 1317), “skilled in teaching” (akin to No. 1 above: Eng., “didactic”), is translated “apt to teach” in 1 Tim. 3:2; 2 Tim. 2:24.

TEACHER, FALSE TEACHERS

1. didaskalos (διδάσκαλος, 1320) is rendered “teacher” or “teachers” in Matt. 23:8, by Christ, of Himself; in John 3:2 of Christ; of Nicodemus in Israel, 3:10, rv; of “teachers” of the truth in the churches, Acts 13:1; 1 Cor. 12:28, 29; Eph. 4:11; Heb. 5:12; Jas. 3:1, rv; by Paul of his work among the churches, 1 Tim. 2:7; 2 Tim. 1:11; of “teachers,” wrongfully chosen by those who have “itching ears,” 2 Tim. 4:3. See masterrabbi.

2.    kalodidaskalos (καλοδιδάσκαλος, 2567) denotes “a teacher of what is good” (kalos), Titus 2:3.!

3.    pseudodidaskalos (ψευδοδιδάσκαλος, 5572), “a false teacher,” occurs in the plural in 2 Pet. 2:1.!

For TEACHING (Noun) see doctrine, Nos. 1 and 2 TEARS

dakruon or dakru (δάκρυ, 1144), akin to dakruo, “to weep,” is used in the plural, Mark 9:24; Luke 7:38, 44 (with the sense of washing therewith the Lord’s feet); Acts 20:19, 31; 2 Cor. 2:4; 2 Tim. 1:4; Heb. 5:7; 12:17; Rev. 7:17; 21:4.!

TEAR, TORN

1.    sparasso (σπαράσσω, 4682), denotes “to tear, rend, convulse,” Mark 1:26; 9:20 (in some mss.), 26, RV, “having ... torn” (kjv, “rent”); Luke 9:39.! In the Sept., 2 Sam. 22:8, of the foundations of heaven; Jer. 4:18, of the heart.!

2.    susparasso (συσπαράσσω, 4952), “to tear violently” (sun, “with,” intensive), “convulse completely,” a strengthened form of No. 1, is used in Mark 9:20, in the best texts (some have No. 1); Luke 9:42.!

3.    diaspao (διασπάω, 1288), “to break or tear asunder,” is translated “should be torn in pieces” in Acts 23:10, rv (kjv, “... pulled ...”). See rend, No. 5.

4.    rhegnumi (ρηγνυμι, 4486), “to break,” is rendered “teareth” in Mark 9:18, kjv (rv, “dasheth ... down”). See hinder, No. 1.

TEDIOUS (to be)

enkopto (έγκόπτω, 1465), “to hinder,” is rendered “to be tedious” in Acts 24:4, of detaining a person unnecessarily. See hinder, No. 1.

For TEETH see tooth TELL

1.    lego (λέγω, 3004) and the 2nd aorist form eipon, used to supply this tense in legoare frequently translated “to tell,” e.g., Matt. 2:13, RV, “I tell,” kjv, “I bring (thee) word”; 10:27. See say, No. 1.

2.    laleo (λαλέω, 2980), for which see say, No. 2, is usually rendered “to speak,” in the RV (for kjv, “to tell”), e.g., Matt. 26:13; Luke 1:45; 2:17, 18, 20; Acts 11:14; 27:25; but RV and kjv, “to tell” in John 8:40; Acts 9:6; 22:10.

3.    eklaleo (έκλαλέω, 1583), “to speak out” (ek), is translated “tell” in Acts 23:22.!

4.    eiro (Fut. of λέγω, 3004), for which see say, No. 4, is rendered “to tell” in Matt. 21:24; Mark 11:29; John 14:29; Rev. 17:7.

5.    apangello (άπαγγέλλω, 518), “to announce, declare, report” (usually as a messenger), is frequently rendered “to tell,” e.g., Matt. 8:33; 14:12. See bring, No. 36.

6.    anangello (άναγγέλλω, 312), “to bring back word, announce,” is sometimes rendered “to tell,” e.g., John 5:15; 2 Cor. 7:7. See declare, No. 1.

7.    diegeomai (διηγέομαι, 1334), for which see declare, No. 6, is rendered “to tell,” in the kjv and RV, in Mark 9:9; Heb. 11:32.

8.    exegeomai (έξηγέομαι, 1834), for which see declare, No. 8, is translated told in Luke 24:35, kjv (rv, “rehearsed”).

9. diasapheo (διασαφέω, 1285), “to make clear” (dia, “throughout,” saphes, “clear”), explain fully, is translated “told” in Matt. 18:31. See explain.

10.    menuo (μηνύω, 3377) is rendered “told” in Acts 23:30, kjv: see show, No. 7.

11.    proeiro (prolego) (προερέω, 4280v), “to tell before,” is so rendered in Matt.

24:25: see foretellforewarn.

Note: In the following, oida, “to know,” is translated “tell” in the kjv (rv, “know”), Matt. 21:27; Mark 11:33; Luke 20:7; John 3:8; 8:14; 16:18; 2 Cor. 12:2.

TEMPER TOGETHER

sunkerannumi (συγκεράννυμι, 4786), “to mix or blend together,” is used in 1 Cor. 12:24, of the combining of the members of the human body into an organic structure, as illustrative of the members of a local church (see v. 27, where there is no definite article in the original). See mixed (with).

TEMPERANCE, TEMPERATE

A. Noun.

enkrateia (έγκράτεια, 1466), from kratos, “strength,” occurs in Acts 24:25; Gal.

5:23; 2 Pet. 1:6 (twice), in all of which it is rendered “temperance”; the RV marg., “selfcontrol” is the preferable rendering, as “temperance” is now limited to one form of selfcontrol; the various powers bestowed by God upon man are capable of abuse; the right use demands the controlling power of the will under the operation of the Spirit of God; in Acts 24:25 the word follows “righteousness,” which represents God’s claims, self-control being man’s response thereto; in 2 Pet. 1:6, it follows “knowledge,” suggesting that what is learned requires to be put into practice.!

B. Adjectives.

1.    enkrates (έγκρατής, 1468), akin to A, denotes “exercising self-control,” rendered “temperate” in Titus 1:8.!

2.    nephalios (νηφάλεος, 3524), for which see sober, is translated “temperate” in 1 Tim. 3:2, RV (kjv, “vigilant”); in 3:11 and Titus 2:2, RV (kjv, “sober”).!

Note: In Titus 2:2, kjvsophron, “sober,” is rendered “temperate” (rv, “soberminded”).

C. Verb.

enkrateuomai (έγκρατεύομαι, 1467), akin to A and B, No. 1, rendered “is temperate” in 1 Cor. 9:25, is used figuratively of the rigid selfcontrol practiced by athletes with a view to gaining the prize. See continency.

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).

tempest

1.    thuella (θύελλα, 2366), “a hurricane, cyclone, whirlwind” (akin to thuo, “to slay,” and thumos, “wrath”), is used in Heb. 12:18.! In the Sept., Ex. 10:22; Deut. 4:11; 5:22.!

2.    seismos (σεισμός, 4578), “a shaking” (Eng., “seismic,” etc.), is used of a “tempest” in Matt. 8:24. See earthquake.

3.    cheimon (χειμών, 5494), “winter, a winter storm,” hence, in general, “a tempest,” is so rendered in Acts 27:20. See weatherwinter.

4.    lailaps (λαιλαψ, 2978), “a tempest,” 2 Pet. 2:17, kjv: see storm.

Note: For “tossed with a tempest,” Acts 27:18, kjv, see labor, B, No. 2.

tempestuous

tuphonikos (τυφωνικός, 5189), from tuphon, “a hurricane, typhoon,” is translated “tempestuous” in Acts 27:14.!

temple

1.    hieron (ίερόν, 2411), the neuter of the adjective hieros, “sacred,” is used as a noun denoting “a sacred place, a temple,” that of Artemis (Diana), Acts 19:27; that in Jerusalem, Mark 11:11, signifying the entire building with its precincts, or some part

thereof, as distinct from the naos, “the inner sanctuary” (see No. 2); apart from the Gospels and Acts, it is mentioned only in 1 Cor. 9:13. Christ taught in one of the courts, to which all the people had access. Hieron is never used figuratively. The Temple mentioned in the Gospels and Acts was begun by Herod in 20 B.C., and destroyed by the Romans in A.D. 70.

2.    naos (ναός, 3485), “a shrine or sanctuary,” was used (a) among the heathen, to denote the shrine containing the idol, Acts 17:24; 19:24 (in the latter, miniatures); (b) among the Jews, the sanctuary in the “Temple,” into which only the priests could lawfully enter, e.g., Luke 1:9, 21, 22; Christ, as being of the tribe of Judah, and thus not

being a priest while upon the earth (Heb. 7:13, 14; 8:4), did not enter the naos; for 2 Thess. 2:4 see Note (below); (c) by Christ metaphorically, of His own physical body, John 2:19, 21; (d) in apostolic teaching, metaphorically, (1) of the church, the mystical body of Christ, Eph. 2:21; (2) of a local church, 1 Cor. 3:16, 17; 2 Cor. 6:16; (3) of the present body of the individual believer, 1 Cor. 6:19; (4) of the “Temple” seen in visions in the Apocalypse, 3:12; 7:15; 11:19; 14:15, 17; 15:5, 6, 8; 16:1, 17; (5) of the Lord God Almighty and the Lamb, as the “Temple” of the new and heavenly Jerusalem, Rev. 21:22 See sanctuary and holy, B (b), par. 4.

Notes: (1) The “temple” mentioned in 2 Thess. 2:4 (naos), as the seat of the Man of Sin, has been regarded in different ways. The weight of Scripture evidence is in favor of the view that it refers to a literal “temple” in Jerusalem, to be reconstructed in the future (cf. Dan. 11:31 and 12:11, with Matt. 24:15). For a fuller examination of the passage, see

Notes on Thessalonians, by Hogg and Vine, pp. 250-252. (2) For oikos, rendered “temple,” Luke 11:51, kjv, see house, No. 1.

temple keeper

neokoros (νεωκόρος, 3511), Acts 19:35, rv, and kjv marg., “temple keeper” (kjv, “worshiper”), is used in profane Greek of “one who has charge of a temple.” Coin inscriptions show that it was an honorary title given to certain cities, especially in Asia Minor, where the cult of some god or of a deified human potentate had been established, here to Ephesus in respect of the goddess Artemis. Apparently the imperial cult also existed at Ephesus. Josephus applies the word to Jews as worshipers, but this is not the meaning in Acts 1:9.!

TEMPORAL

proskairos (πρόσκαιρος, 4340), “for a season” (pros, “for,” kairos, “a season”), is rendered “temporal” in 2 Cor. 4:18. See seasonwhile.

TEMPT

A. Verbs.

1.    peirazo (πειράζω, 3985) signifies (1) “to try, attempt, assay” (see try); (2) “to test, try, prove,” in a good sense, said of Christ and of believers, Heb. 2:18, where the context shows that the temptation was the cause of suffering to Him, and only suffering, not a drawing away to sin, so that believers have the sympathy of Christ as their High Priest in the suffering which sin occasions to those who are in the enjoyment of communion with God; so in the similar passage in 4:15; in all the temptations which Christ endured, there was nothing within Him that answered to sin. There was no sinful infirmity in Him.

While He was truly man, and His divine nature was not in any way inconsistent with His Manhood, there was nothing in Him such as is produced in us by the sinful nature which belongs to us; in Heb. 11:37, of the testing of OT saints; in 1 Cor. 10:13, where the meaning has a wide scope, the verb is used of “testing” as permitted by God, and of the believer as one who should be in the realization of his own helplessness and his dependence upon God (see provetry); in a bad sense, “to tempt” (a) of attempts to ensnare Christ in His speech, e.g., Matt. 16:1; 19:3; 22:18, 35, and parallel passages; John 8:6; (b) of temptations to sin, e.g., Gal. 6:1, where one who would restore an erring brother is not to act as his judge, but as being one with him in liability to sin, with the possibility of finding himself in similar circumstances, Jas. 1:13, 14 (see note below); of temptations mentioned as coming from the Devil, Matt. 4:1; and parallel passages; 1 Cor. 7:5; 1 Thess. 3:5 (see tempter); (c) of trying or challenging God, Acts 15:10; 1 Cor. 10:9 (2nd part); Heb. 3:9; the Holy Spirit, Acts 5:9: cf. No. 2.

Note: * "James 1:13-15 seems to contradict other statements of Scripture in two respects, saying (a) that ‘God cannot be tempted with evil,’ and (b) that ‘He Himself tempteth no man.’ But God tempted, or tried, Abraham, Heb. 11:17, and the Israelites tempted, or tried, God, 1 Cor. 10:9. V. 14, however, makes it plain that, whereas in these cases the temptation or trial, came from without, James refers to temptation, or trial, arising within, from uncontrolled appetites and from evil passions, cf. Mark 7:20-23. But though such temptation does not proceed from God, yet does God regard His people while they endure it, and by it tests and approves them.”

2.    ekpeirazo (έκπειράζω, 1598), an intensive form of the foregoing, is used in much the same way as No. 1 (2) (c), in Christ’s quotation from Deut. 6:16, in reply to the Devil,

Matt. 4:7; Luke 4:12; so in 1 Cor. 10:9, RV, “the Lord” (kjv, “Christ”); of the lawyer who “tempted” Christ, Luke 10:25.! In the Sept., Deut. 6:16; 8:2, 16; Ps. 78:15.! Cf.

dokimazo (see prove).

B. Adjective.

apeirastos (άπείραστος, 551), “untempted, untried” (a, negative, and A, No. 1), occurs in Jas. 1:13, with eimi, “to be,” “cannot be tempted,” “untemptable” (Mayor).! TEMPTATION

peirasmos (πειρασμός, 3986), akin to A, above, is used of (1) “trials” with a beneficial purpose and effect, (a) of “trials” or “temptations,” divinely permitted or sent, Luke 22:28; Acts 20:19; Jas. 1:2; 1 Pet. 1:6; 4:12, RV, “to prove,” kjv, “to try”; 2 Pet. 2:9 (singular); Rev. 3:10, RV, “trial” (kjv, “temptation”); in Jas. 1:12, “temptation” apparently has meanings (1) and (2) combined (see below), and is used in the widest sense; (b) with a good or neutral significance, Gal. 4:14, of Paul’s physical infirmity, “a temptation” to the Galatian converts, of such a kind as to arouse feelings of natural repugnance; (c) of “trials” of a varied character, Matt. 6:13 and Luke 11:4, where believers are commanded to pray not to be led into such by forces beyond their own control; Matt. 26:41; Mark 14:38; Luke 22:40, 46, where they are commanded to watch and pray against entering into “temptations” by their own carelessness or disobedience; in

all such cases God provides “the way of escape,” 1 Cor. 10:13 (wherepeirasmos occurs twice). (2) Of “trial” definitely designed to lead to wrong doing, “temptation,” Luke 4:13; 8:13; 1 Tim. 6:9; (3) of “trying” or challenging God, by men, Heb. 3:8.!

TEMPTER

Note: The present participle ofpeirazo, “to tempt,” preceded by the article, lit., “the (one) tempting,” is used as a noun, describing the Devil in this character, Matt. 4:3; 1 Thess. 3:5.!

TEN

deka (δέκα, 1176), whence the Eng. prefix “deca-,” is regarded by some as the measure of human responsibility, e.g., Luke 19:13, 17; Rev. 2:10; it is used in a figurative setting in Rev. 12:3; 13:1; 17:3, 7, 12, 16.

Notes: (1) In Acts 23:23, hebdomekonta, “seventy,” is translated “threescore and ten.” (2) For “ten thousand” see thousand.

For TEND, John 21:16; 1 Pet. 5:2, rv, see feed, No. 2 TENDER

hapalos (απαλός, 527), “soft, tender,” is used of the branch of a tree, Matt. 24:32; Mark 13:28.!

Note: For Luke 1:78, “tender mercy”; Phil. 1:8; 2:1 “tender mercies,” see bowels. For TENDERHEARTED see pitiful, No. 2 TENTH

1. dekatos (δέκατος, 1182), an adjective from deka, “ten,” occurs in John 1:39; Rev. 11:13; 21:20.!

2. dekate (δεκάτή, 1181), grammatically the feminine form of No. 1, with meris, “a part,” understood, is used as a noun, translated “a tenth part” in Heb. 7:2, “a tenth,” v. 4; “tithes” in vv. 8, 9.!

For TENTS see tabernacle, No. 1 TENTMAKERS

skenopoios (σκήνοποιός, 4635), an adjective, “tentmaking” (skene, “a tent,” poieo, “to make”), is used as a noun in Acts 18:3.!

TERM (appointed)

prothesmios (προθέσμιος, 4287), an adjective denoting “appointed beforehand” (pro, “before,” tithemi, “to put, appoint”: see appoint No. 3, Note), is used as a noun,

prothesmia (grammatically feminine, with hemera, “a day,” understood), as in Greek law, “a day appointed before,” Gal. 4:2, rv, “the term appointed,” i.e., “a stipulated date” (kjv, “the time appointed”).!

TERRESTRIAL

epigeios (έπίγειος, 1919), “on earth, earthly” (epi, “on,” ge, “the earth”), is rendered

“terrestrial” in 1 Cor. 15:40 (twice), in contrast to epouranios, “heavenly.” See earthly, No. 2.

For TERRIBLE, Heb. 12:21, see fearful, B, No. 1 TERRIFY

A. Verbs.

1.    ptoeo (πτοέω, 4422), “to terrify,” is used in the passive voice, Luke 21:9; 24:37.!

2.    ekphobeo (έκφοβέω, 1629), “to frighten away” (ek, “out,” phobos, “fear”), occurs in 2 Cor. 10:9.!

3.    pturo (πτύρω, 4426), “to scare,” Phil. 1:28: see affrighted, B, No. 1.!

B. Adjective.

emphobos (εμφοβος, 1719), “terrified,” is so rendered in the RV of Acts 24:25. See TREMBLE.

TERROR

1.    phobos (φόβος, 5401), “fear,” is rendered “terror” in Rom. 13:3; in 2 Cor. 5:11 and 1 Pet. 3:14, kjv (rv, “fear”). See fear, No. 1.

2.    phobetron (φόβήτρον, 5400), “that which causes fright, a terror,” is translated “terrors” in Luke 21:11, rv (kjv, “fearful sights”).! See fear, A, Note. Forptoesis, See

AMAZEMENT.

For TESTAMENT see covenant TESTATOR

diatithemi (διατίθεμαι, 1303), “to arrange, dispose,” is used only in the middle voice in the NT; in Heb. 9:16, 17, the present participle with the article, lit., “the (one) making a testament (or covenant),” virtually a noun, “the testator” (the covenanting one); it is used of “making a covenant” in 8:10 and 10:16 and Acts 3:25. In “covenant-making,” the

sacrifice of a victim was customary (Gen. 15:10; Jer. 34:18, 19). He who “made a covenant” did so at the cost of a life. While the terminology in Heb. 9:16, 17 has the appearance of being appropriate to the circumstances of making a will, there is excellent reason for adhering to the meaning “covenant-making.” The rendering “the death of the testator” would make Christ a Testator, which He was not. He did not die simply that the terms of a testamentary disposition might be fulfilled for the heirs. Here He who is “the Mediator of a new covenant” (v. 15) is Himself the Victim whose death was necessary. The idea of “making a will” destroys the argument of v. 18. In spite of various advocacies

of the idea of a will, the weight of evidence is confirmatory of what Hatch, in Essays in

Biblical Greek, p. 48, says: “There can be little doubt that the word (diatheke) must be invariably taken in this sense of ‘covenant’ in the NT, and especially in a book ... so impregnated with the language of the Sept. as the Epistle to the Hebrews” (see also Westcott, and W. F. Moulton). We may render somewhat literally thus: ‘For where a covenant (is), a death (is) necessary to be brought in of the one covenanting; for a covenant over dead ones (victims) is sure, since never has it force when the one covenanting lives’ [Christ being especially in view]. The writer is speaking from a jewish point of view, not from that of the Greeks. “To adduce the fact that in the case of wills the death of the testator is the condition of validity, is, of course, no proof at all that a death is necessary to make a covenant valid.. To support his argument, proving the necessity of Christ’s death, the writer adduces the general law that he who makes a covenant does so at the expense of life” (Marcus Dods). See appointmake.

TESTIFY

1.    martureo (μαρτυρέω, 3140), for which see witness, is frequently rendered “to bear witness, to witness,” in the RV, where kjv renders it “to testify,” John 2:25; 3:11, 32; 5:39; 15:26; 21:24; 1 Cor. 15:15; Heb. 7:17; 11:4; 1 John 4:14; 5:9; 3 John 3. In the following, however, the RV, like the kjv, has the rendering “to testify,” John 4:39, 44;

7:7; 13:21; Acts 26:5; Rev. 22:16, 18, 20.

2.    epimartureo (έπιμαρτυρέω, 1957), “to bear witness to” (a strengthened form of No. 1), is rendered “testifying” in 1 Pet. 5:12.!

3.    marturomai (μαρτύρομαι, 3143), primarily, “to summon as witness,” then, “to bear witness” (sometimes with the suggestion of solemn protestation), is rendered “to testify” in Acts 20:26, RV (kjv, “I take ... to record”); 26:22, in the best texts (some have No. 1), RV; Gal. 5:3; Eph. 4:17; 1 Thess. 2:11, in the best texts (some have No. 1), RV, “testifying” (kjv, “charged”).!

4.    diamarturomai (διαμαρτύρομαι, 1263), “to testify or protest solemnly,” an intensive form of No. 3, is translated “to testify” in Luke 16:28; Acts 2:40; 8:25; 10:42; 18:5; 20:21, 23, 24; 23:11; 28:23; 1 Thess. 4:6; Heb. 2:6; “to charge” in 1 Tim. 5:21; 2 Tim. 2:14; 4:8.!

5.    promarturomai (προμαρτύρομαι, 4303), “to testify beforehand,” occurs in 1 Pet. 1:11, where the pronoun “it” should be “He” (the “it” being due to the grammatically neuter form of pneuma; the personality of the Holy Spirit requires the masculine pronoun).!

Note: In Rev. 22:18 some texts have summartureo, “to bear witness with.” See WITNESS.

testimony

1.    marturion (μαρτύριον, 3142), “a testimony, witness,” is almost entirely translated “testimony” in both kjv and RV. The only place where both have “witness” is Acts 4:33. In Acts 7:44 and Jas. 5:3, the RV has “testimony” (kjv, “witness”).

In 2 Thess. 1:10, “our testimony unto you,” RV, refers to the fact that the missionaries, besides proclaiming the truths of the gospel, had borne witness to the power of these

truths. Kerugma, “the thing preached, the message,” is objective, having especially to do

with the effect on the hearers; marturion is mainly subjective, having to do especially with the preacher’s personal experience. In 1 Tim. 2:6 the RV is important, “the testimony (i.e., of the gospel) to be borne in its own times,” i.e., in the times divinely appointed for it, namely, the present age, from Pentecost till the church is complete. In Rev. 15:5, in the phrase, “the temple of the tabernacle of the testimony in Heaven,” the “testimony” is the witness to the rights of God, denied and refused on earth, but about to be vindicated by the exercise of the judgments under the pouring forth of the seven bowls or vials of divine retribution. See witness.

2.    marturia (μαρτυρία, 3141), “witness, evidence, testimony,” is almost always rendered “witness” in the RV (for kjv, “testimony” in John 3:32, 33; 5:34; 8:17; 21:24, and always for kjv, “record,” e.g., 1 John 5:10, 11), except in Acts 22:18 and in the Apocalypse, where both, with one exception, have “testimony,” 1:2, 9; 6:9; 11:7; 12:11, 17; 19:10 (twice); 20:4 (kjv, “witness”). In 19:10, “the testimony of Jesus” is objective, the “testimony” or witness given to Him (cf. 1:2, 9; as to those who will bear it, see Rev. 12:17, RV). The statement “the testimony of Jesus is the spirit of prophecy,” is to be understood in the light, e.g., of the “testimony” concerning Christ and Israel in the Psalms, which will be used by the godly Jewish remnant in the coming time of “Jacob’s Trouble.” All such “testimony” centers in and points to Christ. See witness.

tetrarch

A.    Noun.

tetraarches or tetrarches (τετράρχης, 5076) denotes “one of four rulers” (tetra,

“four,” arche, “rule”), properly, “the governor of the fourth part of a region”; hence, “a dependent princeling,” or “any petty ruler” subordinate to kings or ethnarchs; in the NT, Herod Antipas, Matt. 14:1; Luke 3:19; 9:7; Acts 13:1.!

B.    Verb.

tetraarcheo or tetrarcheo (τετραρχέω, 5075), “to be a tetrarch,” occurs in Luke 3:1 (thrice), of Herod Antipas, his brother Philip and Lysanias. Antipas and Philip each inherited a fourth part of his father’s dominions. Inscriptions bear witness to the accuracy of Luke’s details.!

For THAN see f, p. 1

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

THANK, THANKS (Noun and Verb), THANKFUL, THANKFULNESS, thanksgiving, THANKWORTHY

A.    Nouns.

1.    charis (χάρις, 5485), for the meanings of which see grace, No. 1, is rendered “thank” in Luke 6:32, 33, 34; in 17:9, “doth he thank” is lit., “hath he thanks to”; it is rendered “thanks (be to God)” in Rom. 6:17, rv (kjv, “God be thanked”); “thanks” in 1 Cor. 15:57; in 1 Tim. 1:12 and 2 Tim. 1:3, “I thank” is, lit., “I have thanks”; “thankworthy,” 1 Pet. 2:19, kjv (rv, “acceptable”). See accept, D, No. 2.

2.    eucharistia (εύχαριστία, 2169), eu, “well,” charizomai, “to give freely” (Eng., “eucharist”), denotes (a) “gratitude,” “thankfulness,” Acts 24:3; (b) “giving of thanks, thanksgiving,” 1 Cor. 14:16; 2 Cor. 4:15; 9:11, 12 (plur.); Eph. 5:4; Phil. 4:6; Col. 2:7; 4:2; 1 Thess. 3:9 (“thanks”); 1 Tim. 2:1 (plur.); 4:3, 4; Rev. 4:9, “thanks”; 7:12.!

B.    Verbs.

1.    eucharisteo (εύχαριστέω, 2168), akin to A, No. 2, “to give thanks,” (a) is said of Christ, Matt. 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17, 19; John 6:11, 23; 11:41; 1 Cor. 11:24; (b) of the Pharisee in Luke 18:11 in his selfcomplacent prayer; (c) is used by Paul

at the beginning of all his epistles, except 2 Cor. (see, however, eulogetos in 1:3), Gal., 1

Tim., 2 Tim. (see, however, charin echo, 1:3), and Titus, (1) for his readers, Rom. 1:8; Eph. 1:16; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3 (cf. 2:13); virtually so in Philem. 4; (2) for fellowship shown, Phil. 1:3; (3) for God’s gifts to them, 1 Cor. 1:4; (d) is recorded (1) of Paul elsewhere, Acts 27:35; 28:15; Rom. 7:25; 1 Cor. 1:14; 14:18; (2) of Paul and others, Rom. 16:4; 1 Thess. 2:13; of himself, representatively, as a practice, 1 Cor. 10:30; (3) of others, Luke 17:16; Rom. 14:6 (twice); 1 Cor. 14:17; Rev. 11:17; (e) is used in admonitions to the saints, the Name of the Lord Jesus suggesting His character and example, Eph. 5:20; Col. 1:12; 3:17; 1 Thess. 5:18; (f) as the expression of a purpose, 2 Cor. 1:11, rv; (g) negatively of the ungodly, Rom. 1:21.! “Thanksgiving” is the expression of joy Godward, and is therefore the fruit of the Spirit (Gal. 5:22); believers are encouraged to abound in it (e.g., Col. 2:7, and see C, below).

2.    exomologeo (έξομολογέω, 1843), in the middle voice, signifies “to make acknowledgment,” whether of sins (to confess), or in the honor of a person, as in Rom. 14:11; 15:9 (in some mss. in Rev. 3:5); this is the significance in the Lord’s address to the Father, “I thank (Thee),” in Matt. 11:25 and Luke 10:21, the meaning being “I make thankful confession” or “I make acknowledgment with praise.” See confess, No. 2, CONSENT, PROMISE.

3.    anthomologeomai (άνθομολογέομαι, 437), “to acknowledge fully, to celebrate

fully (anti) in praise with thanksgiving,” is used of Anna in Luke 2:35.! Note: For

homologeo, rendered “giving thanks” in Heb. 13:15 (rv, “make confession”), See CONFESS, A, No. 1 (d).

C. Adjective.

eucharistos (εύχάριστος, 2170), primarily, “gracious, agreeable” (as in the Sept.,

Prov. 11:16, of a wife, who brings glory to her husband!), then “grateful, thankful,” is so used in Col. 3:15.!

For THAT (Conjunction, etc.) see f, p. 1 For THAT (Demonstrative Pronoun), see this THEATER

theatron (θέατρον, 2302), “a theater,” was used also as “a place of assembly,” Acts 19:29, 31; in 1 Cor. 4:9 it is used of “a show” or “spectacle.” See spectacle.!

THEE

Note: This translates the oblique forms of the pronoun su, “thou.” In 2 Tim. 4:11, it translates the reflexive pronoun seautou, “thyself.”

THEFT

1.    klope (κλοπή, 2829), akin to klepto, “to steal,” is used in the plural in Matt. 15:19; Mark 7:22.!

2.    klemma (κλέμμα, 2809), “a thing stolen,” and so, “a theft,” is used in the plural in Rev. 9:21.! In the Sept., Gen. 31:39; Ex. 22:3, 4.!

THEIR, THEIRS

Note: These pronouns are the rendering of (1) auton, the genitive plur. of autos, “he,” e.g., Matt. 2:12; (2) heauton, “of themselves,” the genitive plur. of heautou, “of himself,” e.g., Matt. 8:22; Rom. 16:4, 18, “their own”; or the accusative plur. heautouse.g., 2 Cor. 8:5, “their own selves” (for John 20:10, see home, A, No. 3); (3) idious, the accusative plur. of idios, “one’s own,” e.g., 1 Cor. 14:35, “their own”; (4) touton, lit., “of these,” the gen. plur. of houtos, “this,” Rom. 11:30, “their (disobedience)”; (5) ekeinon,

the gen. plur. of ekeinos, “that one” (emphatic), e.g., 2 Cor. 8:14 (twice), “their,” lit., “of those”; 2 Tim. 3:9, “theirs.”

THEM, THEMSELVES

Note: These translate the plural, in various forms, of (1) autos [see (1) above], e.g., Matt. 3:7; (2) heatou [see (2) above], e.g., Matt. 15:30; (3) houtos (toutous) [see (4)

above], e.g., Acts 21:24; (4) ekeinos [see (5) above], e.g., Matt. 13:11. Regarding allelon“of one another,” and its other forms, the rv substitutes “one another” for the kjv “themselves” in Mark 8:16; 9:34; Luke 4:36; John 6:52; 11:56; 16:17; 19:24; Acts 26:31; 28:4; Rom. 2:15, but adheres to the rendering “themselves” in Mark 15:31; Acts 4:15; 28:25.

THEN

1. tote (τότε, 5119), a demonstrative adverb of time, denoting “at that time,” is used

(a) of concurrent events, e.g., Matt. 2:17; Gal. 4:8, “at that time”; v. 29, “then”; 2 Pet. 3:6,“(the world) that then was,” lit., “(the) then (world)”; (b) of consequent events, “then, thereupon,” e.g., Matt. 2:7; Luke 11:26; 16:16, “[from (kjv, “since”)] that time”; John 11:14; Acts 17:14; (c) of things future, e.g., Matt. 7:23; 24:30 (twice), 40; eight times in ch. 25; 1 Cor. 4:5; Gal. 6:4; 1 Thess. 5:3; 2 Thess. 2:8. It occurs 90 times in Matthew, more than in all the rest of the NT together.

2.    eita (ειτα, 1534) denotes sequence (a) “of time, then, next,” Mark 4:17, RV, “then”; 4:28, in some texts; 8:25, RV, “then” (kjv, “after that”); Luke 8:12; John 13:5; 19:27; 20:27; in some texts in 1 Cor. 12:28; 1 Cor. 15:5, 7, 24; 1 Tim. 2:13; 3:10; Jas. 1:15; (b) In argument, Heb. 12:9, “furthermore.”!

3.    epeita (επειτα, 1899) “thereupon, thereafter,” then (in some texts, Mark 7:5; kai“and,” in the best); Luke 16:7; John 11:7; 1 Cor. 12:28, RV, “then” (kjv, “after that”);

15:6 and 7 (ditto); v. 23, RVkjv, “afterward” (No. 2 in v. 24); v. 46 (ditto); Gal. 1:18; v.

21, rv (kjv, “afterwards”), 2:1; 1 Thess. 4:17; Heb. 7:2, rv (kjv, “after that”); v. 27; Jas. 3:17; 4:14. See after.!

4.    loipon (λοιπόν, 3063), “finally, for the rest,” the neuter of loipos, “(the) rest,” used adverbially, is rendered “then” in Acts 27:20, kjv (rv, “now.”).

5.    oun (ούν, 3767), a particle expressing sequence or consequence, is rendered “then,” e.g., Matt. 22:43; 27:22; Luke 11:13.

6.    oukoun (ούκουν, 3766), an adverb formed from ouk, “not,” oun, “therefore,” with the negative element dropped, meaning “so then,” is used in John 18:37.!

Notes: (1) In James 2:24, where in some texts the inferential particle toinun“therefore,” occurs, the kjv renders it by “then” (rv follows the superior mss. which omit it). (2) For conjunctions (ara, “so”; de, “but”; gar “for”; kai, “and”; te, “and”), sometimes translated “then,” see f, p. 1.

THENCE (from)

ekeithen (έκειθεν, 1564) is used (a) of place, e.g., Matt. 4:21, “from thence”; 5:26; in

Acts 20:13, “there”; often preceded by kai, written kakeithen, e.g., Mark 9:30 and Luke 11:53 (in the best texts); Acts 7:4; 14:26; (b) of time, Acts 13:21, “and afterward.” See

AFTER.

Note: In Acts 28:13, hothen, “from whence,” is translated “from thence.” THENCEFORTH

eti (ετι, 2089), “yet, still, further,” is rendered “thenceforth” in Matt. 5:13.

Notes: (1) In Luke 13:9, rv, the phrase eis to mellon, lit., “unto the about to be” (mello, “to be about to”), is translated “thenceforth” (kjv, “after that”). (2) In John 19:12, kjvek toutou, “from this,” is translated “from thenceforth” (rv, “upon this”).

THERE, THITHER

1.    ekei (έκει, 1563) signifies (a) “there,” e.g., Matt. 2:13, frequently in the Gospels;

(b) “thither,” e.g., Luke 17:37; in Rom. 15:24, “thitherward.”

2.    ekeise (έκεισε, 1566), properly, “thither,” signifies “there” in Acts 21:3; 22:5.! In the Sept., Job 39:29.!

3.    ekeithen (έκειθεν, 1564), “thence,” is rendered “there” in Acts 20:13. See thence.

4.    enthade (αρωμα, 759), “here, hither,” is rendered “there” in Acts 10:18. See herehither.

5. autou (αύτου, 847), the genitive case, neuter, of autos, he, lit., “of it,” is used as an adverb, “there,” in Acts 18:19; 21:4 (in some texts in 15:34). See here.

Notes: (1) In Luke 24:18 and Acts 9:38, “there” translates the phrase en aute, “in it.” (2) In John 21:9, “there” is used to translate the verb keimai. (3) In Matt. 24:23 (2nd part), kjvhode, “here” (rv), is translated “there.” (4) In Acts 17:21, “there” forms part

of the translation of epidemeo, “to sojourn,” “sojourning there,” rv (“which were there,” KJV).

THEREABOUT

Note: The phrase peri toutou, “concerning this,” is rendered “thereabout” in Luke 24:4.

THEREAT

Note: The phrase dhautes, lit., “by (dia) it,” is rendered “thereat” in Matt. 7:13, kjv (rv, “thereby”).

THEREBY

Notes: (1) Dhautes (see above) occurs in Matt. 7:13; John 11:4; Heb. 12:11. (2) Dia

tautes, “by means of this, thereby,” occurs in Heb. 12:15; 13:2. (3) En aute, “in, or by,

it,” is rendered “thereby” in Rom. 10:5; en auto in Eph. 2:16 (some texts have en heauto“in Himself’); 1 Pet. 2:2.

For THEREFORE see f, p. 1

THEREIN, THEREINTO, THEREOF, THEREON, THEREOUT, THERETO, THEREUNTO, THEREUPON, THEREWITH

Note: These translate various phrases consisting of a preposition with forms of either the personal pronoun autos, “he,” or the demonstrative houtos, “this.”

For THESE see this THEY, THEY THEMSELVES

Note: When not forming part of the translation of the 3rd pers., plur. of a verb, (1)

these translate the plural of the pronouns under HE, in their various forms, autos, houtos,

ekeinos, heautou (2) In Acts 5:16, hoitines, the plural of hostis, “anyone who,” is translated “they”; so in 23:14, translated “and they”; in 17:11, “in that they” (some texts have it in Matt. 25:3). (3) Sometimes the plural of the article is rendered “they,” e.g.,

Phil. 4:22; Heb. 13:24; in 1 Cor. 11:19, “they which are (approved)” is, lit., “the approved”; in Gal. 2:6, “they ... (who were of repute),” rv.

For THICK see gatherA, No. 8 THIEF, THIEVES

1. kleptes (κλέπτης, 2812) is used (a) literally, Matt. 6:19, 20; 24:43; Luke 12:33, 39; John 10:1, 10; 12:6; 1 Cor. 6:10; 1 Pet. 4:15; (b) metaphorically of “false teachers,” John 10:8; (c) figuratively, (1) of the personal coming of Christ, in a warning to a local church, with most of its members possessed of mere outward profession and defiled by the world, Rev. 3:3; in retributive intervention to overthrow the foes of God, 16:15; (2) of the Day

of the Lord, in divine judgment upon the world, 2 Pet. 3:10 and 1 Thess. 5:2, 4; in v. 2, according to the order in the original “the word ‘night’ is not to be read with ‘the day of the Lord,’ but with ‘thief,’ i.e., there is no reference to the time of the coming, only to the manner of it. To avoid ambiguity the phrase may be paraphrased, ‘so comes as a thief in the night comes.’ The use of the present tense instead of the future emphasizes the certainty of the coming.... The unexpectedness of the coming of the thief, and the unpreparedness of those to whom he comes, are the essential elements in the figure; cf. the entirely different figure used in Matt. 25:1-13.”!*

2. lestes (λ[στης, 3027) is frequently rendered “thieves” in the kjv, e.g., Matt. 21:13. See ROBBER.

THIGH

meros (μηρός, 3382) occurs in Rev. 19:16; Christ appears there in the manifestation of His judicial capacity and action hereafter as the executor of divine vengeance upon the foes of God; His name is spoken of figuratively as being upon His “thigh” (where the sword would be worn; cf. Ps. 45:3), emblematic of His strength to tread down His foes, His action being the exhibition of His divine attributes of righteousness and power.!

For THINE see thy THING(S)

1.    logos (λόγος, 3056), “a word, an account,” etc., is translated “thing” in Matt. 21:24, kjv (1st part), and Luke 20:3, kjvrv, “question” (in Matt. 21:24, 2nd part, “these things” translates tauta, the neut. plur. of houtos, “this”); Luke 1:4; Acts 5:24, kjv (rv, “words”) See account.

2.    pragma (πραγμα, 4229), for which see matter, No. 2, is translated thing in Matt. 18:19, as part of the word “anything,” lit., “every thing”; Luke 1:1, kjv only; Acts 5:4; in Heb. 6:18; 10:1, and 11:1, “things.” See businessmatterwork.

3.    rhema (ρημα, 4487), “a saying, word,” is translated “thing” in Luke 2:15; v. 19, kjv (rv, “saying”); in Acts 5:32, “things.” See saying.

Notes: (1) The neuter sing. and plur. of the article are frequently rendered “the thing” and “the things”; so with tauta, “these things,” the neut. plur. of houtos, “this.” (2) So in the case of the neut. plur. of certain pronouns and adjectives without nouns, e.g., “all,” “base,” “heavenly,” “which.” (3) When “thing” represents a separate word in the original,

it is a translation of one or other of Nos. 1, 2, 3, above. (4) In Phil. 2:10, “things” is added in italics to express the meaning of the three adjectives.

THINK

1.    dokeo (δοκέω, 1380), “to suppose, to think, to form an opinion,” which may be either right or wrong, is sometimes rendered “to think,” e.g., Matt. 3:9; 6:7; see account, No. 1, suppose, No. 2.

2.    hegeomai (ήγέομαι, 2233), for which see account, No. 3, is rendered “to think” in Acts 26:2; 2 Cor. 9:5, “I thought”; Phil. 2:6, kjv (rv, “counted”); 2 Pet. 1:13.

3.    noeo (νοιέω, 3539), “to perceive, understand, apprehend,” is rendered “think” in Eph. 3:20. See perceiveunderstand.

4.    huponoeo (ύπονοέω, 5282), “to suppose, surmise” (hupo, “under,” and No. 3), is rendered “to think” in Acts 13:25, kjv (rv, “suppose). See deem.

5.    logizomai (λογίζομαι, 3049), “to reckon,” is rendered “to think,” in Rom. 2:3, kjv (rv, “reckonest”); 1 Cor. 13:5, kjvrv, “taketh (not) account of,” i.e., love does not reckon up or calculatingly consider the evil done to it (something more than refraining from imputing motives); 13:11, “I thought”; in the following, for the kjv, “to think,” in 2 Cor. 3:5, RV, “to account”; 10:2 (twice), “count”; 10:7, “consider”; 10:11, “reckon”; 12:6, “account.” In Phil. 4:8, “think on (these things),” it signifies “make those things the subjects of your thoughtful consideration,” or “carefully reflect on them” (rv marg.,

“take account of’). See account, A, No. 4.

6.    nomizo (νομίζω, 3543), to suppose, is sometimes rendered to think, e.g., Matt.

5:17. See suppose, No. 1.

7.    phroneo (φρονέω, 5426), “to be minded in a certain way” (phren, “the mind”), is rendered “to think,” in Rom. 12:3 (2nd and 3rd occurrences), RV, “not to think of himself more highly (huperphroneo, see No. 13) than he ought to think (phroneo); but so to think

(phroneo) as to think soberly [sophroneo, see Note (3)]”; the play on words may be expressed by a literal rendering somewhat as follows: “not to over-think beyond what it behoves him to think, but to think unto sober-thinking”; in 1 Cor. 4:6, some inferior texts have this verb, hence the kjv “to think”; in the best texts, it is absent, hence the rv, puts

“go” in italics; lit., the sentence is “that ye might learn the (i.e., the rule) not beyond what things have been written.” The saying appears to be proverbial, perhaps a rabbinical adage. Since, however, grapho, “to write,” was a current term for framing a law or an

agreement (so Deissmann, Bible Studies, and Moulton and Milligan, Vocab.), it is quite possible that the apostle’s meaning is “not to go beyond the terms of a teacher’s commission, thinking more of himself than the character of his commission allows”; this accords with the context and the whole passage, 3:1-4:5. In Phil. 1:7, kjv, “to think” (rv, “to be ... minded). See affection, B, Note (1) and list there.

8.    oiomai or oimai (οιομαι, 3633), “to imagine,” is rendered “I suppose” in John 21:25; “thinking” in Phil. 1:17, RV (v. 16, kjv, “supposing”); “let (not that man) think,” Jas. 1:7. See suppose.!

9.    phaino (φαίνω, 5316), in the passive voice, “to appear,” is rendered “(what) think (ye)” in Mark 14:64, lit., “what does it appear to you?” See appear, No. 1.

10.    eudokeo (εύδοκέω, 2106), “to be wellpleasing,” is rendered “we thought it good” in 1 Thess. 3:1. See please.

11.    axioo (άξιόω, 515), “to regard as worthy” (axios), “to deem it suitable,” is rendered “thought (not) good” in Acts 15:38. See worthy, B.

12.    enthumeomai (ένθυμέομαι, 1760), “to reflect on, ponder,” is used in Matt. 1:20; 9:4: see No. 14. Cf. enthumesis, “consideration” (see thought).!

13.    huperphroneo (ύπερφρονέώ, 5252), “to be overproud, high-minded,” occurs in Rom. 12:3, rendered “to think of himself more highly.” See No. 7.!

14.    dienthumeomai (διά, 1223) and διά, 1760), “to consider deeply” (dia, “through,” and No. 12), is used of Peter in Acts 10:19, in the best texts (some have No. 12).!

15.    epiballo (έπιβάλλώ, 1911), “to throw oneself upon,” is used metaphorically in Mark 14:72, “when he thought thereon (he wept),” lit., “thinking thereon,” but “to think” is an exceptional sense of the word (see beat, cast, lay, put); hence various suggestions have been made. Field, following others, adopts the meaning “putting (his garment) over (his head),” as an expression of grief. others regard it as having here the

same meaning as archomai, “to begin” (at an early period, indeed, archomai was

substituted in the text for the authentic epiballo); Moulton confirms this from a papyrus

writing. Another suggestion is to understand it as with dianouan, mind, i.e., “casting his mind thereon.”

Notes: (1) In Acts 26:8, kjv, krino, “to judge, reckon,” is translated “should it be thought” (rv, “is it judged”). (2) In Luke 12:17, kjv, dialogizomai, “to reason” (rv,

“reasoned”), is translated “thought.” (3) In Rom. 12:3, sophroneo, “to think soberly,” rv, is, lit., “unto sober thinking,” the infinitive mood of the verb being used as a noun (kjv marg., “to sobriety”): Cf. No. 7. See sober, B, No. 2.

THIRD, THIRDLY

tritos (τρίτος, 5154) is used (a) as a noun, e.g., Luke 20:12, 31; in Rev. 8:7-12 and 9:15, 18, “the third part,” lit., “the third”; (b) as an adverb, with the article, “the third time,” e.g., Mark 14:41; John 21:17 (twice); without the article, lit., “a third time,” e.g., John 21:14; 2 Cor. 12:14; 13:1; in enumerations, in Matt. 26:44, with ek, “from,” lit.,

“from the third time” (the ek indicates the point of departure, especially in a succession of events, cf. John 9:24; 2 Pet. 2:8); absolutely, in the accusative neuter, in 1 Cor. 12:28, “thirdly”; (c) as an adjective (its primary use), e.g., in the phrase the third heaven, 2 Cor. 12:2 [cf. HEAVEN, A, No. 1 (c), PARADISE]; in the phrase “the third hour,” Matt. 20:3; Mark 15:25; Acts 2:15 (“... of the day”); 23:23 (“... of the night”); in a phrase with

hemera, “a day,” “on the third day” (i.e., “the next day but one”), e.g., Matt. 16:21; Luke 24:46; Acts 10:40; in this connection the idiom “three days and three nights,” Matt.

12:40, is explained by ref to 1 Sam. 30:12, 13, and Esth. 4:16 with 5:1; in Mark 9:31 and 10:34, the rv, “after three days,” follows the texts which have this phrase, the kjv, “the third day,” those which have the same phrase as in Matt. 16:21, etc.

Note: For “third story,” Acts 20:9, RV, see story.

THIRST (Noun and Verb), THIRSTY (to be), ATHIRST

A.    Noun.

dipsos (δίψος, 1373), “thirst” (cf. Eng., “dipsomania”), occurs in 2 Cor. 11:27.!

B.    Verb.

dipsao (διψάώ, 1372) is used (a) in the natural sense, e.g., Matt. 25:35, 37, 42; in v. 44, “athirst” (lit., “thirsting”); John 4:13, 15; 19:28; Rom. 12:20; 1 Cor. 4:11; Rev. 7:16;

(b) figuratively, of spiritual “thirst,” Matt. 5:6; John 4:14; 6:35; 7:37; in Rev. 21:6 and 22:17, “that is athirst.”

THIRTY, THIRTYFOLD

triakonta (τριάκοντα, 5144) is usually rendered “thirty,” e.g., Matt. 13:23; “thirtyfold,” in Matt. 13:8, kjv only; in Mark 4:8, RV only; in Mark 4:20, kjv and RV. THIS, THESE

Note: The singular and plural translate various forms of the following: (1) houtos, which is used (a) as a noun, “this one,” followed by no noun, e.g., Matt. 3:17; translated in Luke 2:34, “this child”; in 1 Cor. 5:3, RV, “this thing.” (kjv, “this deed”); for “this fellow” see fellow, Note (3); in Acts 17:32 the RV rightly omits “matter’; in Heb. 4:5

“place” is italicized; it is frequently rendered “this man,” e.g., Matt. 9:3; John 6:52; “of this sort,” 2 Tim. 3:6, kjv (rv, “of these”); (b) as an adjective with a noun, either with the article and before it, e.g., Matt. 12:32, or after the noun (which is preceded by the article), e.g., Matt. 3:9 and 4:3, “these stones”; or without the article often forming a predicate,

e.g., John 2:11; 2 Cor. 13:1; (2) ekeinos, “that one,” rendered “this” in Matt. 24:43; (3)

autos; “he,” rendered “this” in Matt. 11:14, lit., “he”; in John 12:7, kjv (rv, “it”); in the

feminine, Luke 13:16; (4) the article ho, Matt. 21:21 (to, the neuter), kjv (rv, “what”); in

Rom. 13:9 (1st part); Gal. 5:14; Heb. 12:27, the article to is virtually equivalent to “the following.”

The demonstrative pronouns THAT and the plural THoSE translate the same pronouns (1), (2), (3) mentioned above. In Heb. 7:21, kjv, “those” translates the article, which requires the RV, “they.”

THISTLE

tribolos (τρίβολος, 5146) occurs in Matt. 7:16 and Heb. 6:8 (kjv, “briers”).! In the Sept., Gen. 3:18; 2 Sam. 12:31; Prov. 22:5; Hos. 10:8.! Cf. THORNS.

For THITHER, THITHERWARD see there

Note: In John 7:34, 36, kjv, hopou, “where” (RV) is amplified by the italicized word “thither.”

For THONG see latchet THORN, THORNS (of)

A. Nouns.

1. akantha (ακανθα, 173), “a brier, a thorn” (from ake, “a point”), is always used in the plural in the NT, Matt. 7:16 and parallel passage in Luke 6:44; Matt. 13:7 (twice), 22 and parallels in Mark and Luke; in Matt. 27:29 and John 19:2, of the crown of “thorns” placed on Christ’s head (see also B) in mock imitation of the garlands worn by emperors. They were the effects of the divine curse on the ground (Gen. 3:18; contrast Isa. 55:13). The “thorns” of the crown plaited by the soldiers, are usually identified with those of the

Zizyphus spina Christi, some 20 feet high or more, fringing the Jordan and abundant in

Palestine; its twigs are flexible. Another species, however, the Arabian qundaul, crowns of which are plaited and sold in Jerusalem as representatives of Christ’s crown, seems likely to be the one referred to. The branches are easily woven and adapted to the torture

intended. The word akantha occurs also in Heb. 6:8.!

2. skolops (σκόλοψ, 4647) originally denoted “anything pointed,” e.g., “a stake”; in Hellenistic vernacular, “a thorn” (so the Sept., in Num. 33:55; Ezek. 28:24; Hos. 2:6.!), 2 Cor. 12:7, of the apostle’s “thorn in the flesh”; his language indicates that it was physical, painful, humiliating; it was also the effect of divinely permitted Satanic antagonism; the verbs rendered “that I should (not) be exalted overmuch” (rv) and “to buffet” are in the present tense, signifying recurrent action, indicating a constantly repeated attack. Lightfoot interprets it as “a stake driven through the flesh,” and Ramsay agrees with this. Most commentators adhere to the rendering “thorn.” Field says “there is no doubt that the

Alexandrine use of skolops for thorn is here intended, and that the ordinary meaning of ‘stake’ must be rejected.” What is stressed is not the metaphorical size, but the acuteness of the suffering and its effects. Attempts to connect this with the circumstances of Acts 14:19 and Gal. 4:13 are speculative.!

B. Adjective.

akanthinos (άκάνθινος, 174), “of thorns” (from A, No. 1), is used in Mark 15:17 and John 19:5.! In the Sept., Isa. 34:13.!

THOROUGHLY (THROUGHLY)

Note: This is usually part of the translation of a verb, e.g., CLEANSE, FURNISH, PURGE. In 2 Cor. 11:6, the phrase enpanti, “in everything,” rv, is translated “throughly” in the kjv.

For THOSE see THIS (last part of Note)

THOU

Note: Frequently this forms part of the translation of a verb in the 2nd person, singular. Otherwise it translates (a) the pronoun su, used for emphasis or contrast, e.g., John 1:19, 21 (twice), 25, 42 (twice); 8:5, 13, 25, 33, 48, 52, 53; Acts 9:5; in addressing a person or place, e.g., Matt. 2:6; Luke 1:76; John 17:5; perhaps also in the phrase su eipas, “thou hast said,” e.g., Matt. 26:64 (sometimes without emphasis, e.g., Acts 13:33); (b) in the oblique cases, e.g., the dative soi, lit., “to thee,” e.g., Matt. 17:25, “what thinkest thou?” (lit., “what does it seem to thee?”); (c) autos, “self,” e.g., Luke 6:42; Acts 21:24, “thou thyself’; (d) the reflexive pronoun, seauton, Rom. 2:19, “thou thyself.”

For THOUGH see f, p. 1 For THOUGHT (Verb) see think

THOUGHT (Noun)

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

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

1.    epinoia (έπίνοια, 1963), “a thought by way of a design” (akin to epinoeo, “to

contrive,” epi, intensive, noeo, “to consider”), is used in Acts 8:22.! In the Sept.. Jer. 20:10.!

2.    noema (νόημα, 3540), “a purpose, device of the mind” (akin to noeo, see No. 1), is rendered “thought” in 2 Cor. 10:5, “thoughts” in Phil. 4:7, RV: see device, No. 2.

3.    dianoema (διανόημα, 1270), “a thought,” occurs in Luke 11:17, where the sense is that of “machinations.”!

4.    enthumesis (ένθύμησις, 1761), is translated “thoughts” in Matt. 9:4; 12:25; Heb. 4:12: see device, No. 1.

5.    logismos (λογισμός, 3053) is translated “thoughts” in Rom. 2:15: see imagination, No. 1.

6.    dialogismos (διαλογισμός, 1261), “reasoning,” is translated “thoughts” in Matt. 15:19; Mark 7:21; Luke 2:35; 6:8; in 5:22, kjv, rv, “reasonings”; in 9:47, kjv, rv, “reasoning,” and 24:38, kjv, rv, “reasonings”; so 1 Cor. 3:20; in Luke 9:46, kjv and RV, “reasoning”; “thoughts” in Jas. 2:4, kjv and rv. See dispute, imagination, reasoning. THOUGHT (to take)

1.    merimnao (μεριμνάω, 3309) denotes “to be anxious, careful.” For the kjv, “to take thought,” the RV substitutes “to be anxious” in Matt. 6:25, 27, 28, 31, 34; 10:19; Luke 12:11, 22, 25, 26, See care, B, No. 1.

2.    promerimnao (προμεριμνάω, 4305), “to be anxious beforehand,” occurs in Mark 13:11.!

3.    phroneo (φρονέω, 5426): for Phil. 4:10, rv, “ye did take thought,” see care, B,

No. 6.

4.    pronoeo (προνοέω, 4306), “to provide,” is rendered “to take thought” in Rom.

12:17 and 2 Cor. 8:21. See provide.

THOUSAND (-S)

1. chilioi (χίλιοι, 5507), “a thousand,” occurs in 2 Pet. 3:8; Rev. 11:3; 12:6; 14:20;

20:2-7.! 2. chilias (χίλιοι, 5505), “one thousand,” is always used in the plural, chiliades, but translated in the sing. everywhere, except in the phrase “thousands of thousands,”

Rev. 5:11.

Notes: (1) The following compounds of No. 1 represent different multiples of a thousand: dischilioi, 2,000, Mark 5:13;! trischilioi, 3,000, Acts 2:41;! tetrakischilioi, 4,000, Matt. 15:38; 16:10; Mark 8:9, 20; Acts 21:35;!pentakischilioi, 5,000, Matt. 14:21; 16:9; Mark 6:44; 8:9; Luke 9:14; John 6:10;! heplakischilioi, 7,000, Rom. 11:4.! (2)

Murias, “a myriad, a vast number,” “many thousands,” Luke 12:1, rv; Acts 21:20; it also denotes 10,000, Acts 19:19, lit., “five ten-thousands”; Jude 14, “ten thousands”; in Rev. 5:11 “ten thousand times ten thousand” is, lit., “myriads of myriads”; in Rev. 9:16 in the

best texts, dismuriades muriadon, “twice ten thousand times ten thousand” rv (kjv, “two

hundred thousand thousand”): see innumerable. (3) Murioi (the plur. of murios), an adjective signifying “numberless,” is used in this indefinite sense in 1 Cor. 4:15 and 14:19; it also denotes the definite number “ten thousand,” Matt. 18:24.!

THREATEN

1.    apeileo (άπειλέώ, 546) is used of Christ, negatively, in 1 Pet. 2:23; in the middle

voice, Acts 4:17, where some texts have the noun apeile in addition, hence the kjv, “let us straitly threaten,” lit., “let us threaten ... with threatening (see threatening).! (See also STRAITLY.)

2.    prosapeileo (προσαπειλέώ, 4324), “to threaten further” (pros, and No. 1), occurs in the middle voice in Acts 4:21.!

THREATENING

apeile (άπειλή, 547), akin to apeileo (see above), occurs in Acts 4:29 (in some mss. v. 17); 9:1; Eph. 6:9.!

THREE

treis (τρέχώ, 5143) is regarded by many as a number sometimes symbolically indicating fullness of testimony or manifestation, as in the three persons in the Godhead, cf. 1 Tim. 5:19; Heb. 10:28; the mention in 1 John 5:7 is in a verse which forms no part of the original; no Greek ms. earlier than the 14th century contained it; no version earlier than the 5th cent. in any other language contains it, nor is it quoted by any of the Greek or Latin “Fathers” in their writings on the Trinity. That there are those who bear witness in Heaven is not borne out by any other Scripture. It must be regarded as the interpolation of a copyist.

In Mark 9:31 and 10:34 the best texts have meta treis hemeras, “after three days,”

which idiomatically expresses the same thing as te trite hemera, “on the third day,” which some texts have here, as, e.g., the phrase “the third day” in Matt. 17:23; 20:19; Luke 9:22; 18:33, where the repetition of the article lends stress to the number, lit., “the day the third”; 24:7, 46; Acts 10:40. For THREE TIMES see thrice.

THREE HUNDRED

triakosioi (τριακόσιοι, 5145) occurs in Mark 14:5 and John 12:5.!

For THREESCORE see sixty and seventy For THREE THOUSAND see thousand THRESH

aloao (άλοάώ, 248), “to thresh,” is so rendered in 1 Cor. 9:10; in v. 9 and 1 Tim.

5:18, “that treadeth out the corn.”!

THRESHING FLOOR

halon (αλών, 257), “a threshing floor,” is so translated in Matt. 3:12, and Luke 3:17, RV (kjv, “floor”), perhaps by metonymy for the grain.!

For THREW see throw THRICE

tris (τρίς, 5151) occurs in Matt. 26:34, 75 and parallel passages; in Acts 10:16 and 11:10, preceded by epi, “up to”; 2 Cor. 11:25 (twice); 12:8.

THROAT (Noun), to take by the (Verb)

A.    Noun.

larunx (λάρυγξ, 2995), “a throat” (Eng., “larynx”), is used metaphorically of “speech” in Rom. 3:13.!

B.    Verb.

pnigo (πνίγω, 4155), “to choke,” is rendered “took ... by the throat” in Matt. 18:28. See choke, No. 1.

THRONE

1.    thronos (θρόνος, 2362), “a throne, a seat of authority,” is used of the “throne” (a) of God, e.g., Heb. 4:16, “the throne of grace,” i.e., from which grace proceeds; 8:1; 12:2; Rev. 1:4; 3:21 (2nd part); 4:2 (twice); 5:1; frequently in Rev.; in 20:12, in the best texts,

“the throne” (some have Theos, “God,” kjv); cf. 21:3; Matt. 5:34; 23:22; Acts 7:49; (b) of Christ, e.g. Heb. 1:8; Rev. 3:21 (1st part); 22:3; His seat of authority in the Millennium, Matt. 19:28 (1st part); (c) by metonymy for angelic powers, Col. 1:16; (d) of the Apostles in millennial authority, Matt. 19:28 (2nd part); Luke 22:30; (e) of the elders in the heavenly vision, Rev. 4:4 (2nd and 3rd parts), RV, “thrones” (kjv, “seats”); so 11:16; (f) of David, Luke 1:32; Acts 2:30; (g) of Satan, Rev. 2:13, RV, “throne” (kjv, “seat”); (h) of “the beast,” the final and federal head of the revived Roman Empire, Rev. 13:2; 16:10.

2.    bema (βήμα, 968), for which see judgment seat, is used of the throne or tribunal of Herod, Acts 12:21.

THRONG (Verb)

1.    thlibo (θλίβω, 2346), “to press,” is rendered “throng,” Mark 3:9. See afflict, No.

4.

2.    sunthlibo (συνθλίβω, 4918), “to press together,” on all sides (sun, “together,” and No. 1), a strengthened form, is used in Mark 5:24, 31.!

3.    sumpnigo (συμπνίγω, 4846), “to choke,” is used of “thronging” by a crowd, Luke 8:42. See choke, No. 3.

Note: For sunecho, “to hold together, press together,” Luke 8:45 (kjv, “throng”), see PRESS.

For THROUGH and THROUGHOUT see f, p. 1 For THROUGHLY see thoroughly THROW

1.    ballo (βάλλω, 906), “to cast, to throw,” is rendered “to throw” in Mark 12:42, kjv (RV, “cast”); so Acts 22:23 (2nd part); “to throw down,” Rev. 18:21 (2nd part), kjv (rv, “cast down”). See cast, No. 1.

2.    rhipto (ρίπτω, 4496), “to hurl, throw, throw off,” is rendered “had thrown ... down” in Luke 4:35, rv (kjv, “had thrown”). See cast, No. 2.

3.    katakremnizo (κατακρημνίζω, 2630), “to throw over a precipice” (kremnos), “cast down headlong,” is rendered “throw ... down” in Luke 4:29 (kjv, “cast ... down headlong”).!

4.    kataluo (καταλύω, 2647), lit., “to loosen down,” is rendered “to throw down” (of the stones of the Temple) in Matt. 24:2 and parallel passages. See destroy, No. 5.

thrust

1.    ballo (βάλλω, 906), for which cf. THROW, No. 1, is rendered “to thrust” in John 20:25, 27, kjv (rv, put); Acts 16:24, kjv (rv, “cast”); so Rev. 14:16, 19. See cast, No.

1.

2.    ekballo (έκβάλλω, 1544), “to cast out,” is rendered “thrust ... out” in Luke 4:29, kjv (rv, “cast ... forth”); so 13:28 and Acts 16:37. See cast, No. 5.

3.    apotheo (άποπνίγω, 638), “to thrust away,” is used in the middle voice, “to thrust away from oneself,” and translated “thrust away” in Acts 7:27, 39; “thrust ... from,” 13:46, RV (kjv, “put ... from”); “having thrust from them,” 1 Tim. 1:19, RV (kjv, “having put away”). See CAST, No. 13.

4.    katatoxeuo (κατατοξεύω, 2700), “to strike down with an arrow, shoot dead,” occurs in Heb. 12:20 in some mss. (in a quotation from Ex. 19:13, Sept.).!

Notes: (1) In Matt. 11:23 and Luke 10:15 the best texts have katabaino, “to go down”

(rv), instead of katabibazo, in the passive voice, “to be thrust down or brought down”

(kjv). (2) In Acts 27:39, kjv, exotheo, “to drive out,” is rendered “to thrust in,” rv,

“drive (the ship) upon (it [i.e., the beach]).” (3) In Rev. 14:15, 18, kjv, pempo, to send (rv, “send forth”), is translated “thrust in.” (4) For Luke 5:3, kjv, see launch, No. 2.

thunder, thundering

bronte (βροντή, 1027): in Mark 3:17 “sons of thunder” is the interpretation of Boanerges, the name applied by the Lord to James and John; their fiery disposition is seen in 9:38 and Luke 9:54; perhaps in the case of James it led to his execution. The name and its interpretation have caused much difficulty; some suggest the meaning “the

twins.” It is however most probably the equivalent of the Aramaic bene regesh, “sons of tumult”; the latter of the two words was no doubt used of “thunder” in Palestinian Aramaic; hence the meaning “the sons of thunder”; the cognate Hebrew word ragash, “to

rage,” is used in Ps. 2:1 and there only. In John 12:29 bronte is used with ginomai, “to take place,” and rendered “it had thundered”; lit., “there was thunder”; elsewhere, Rev. 4:5; 6:1; 8:5; 10:3, 4; 11:19; 14:2; 16:18; 19:6.!

thus

houtos or houto (οΰτω, 3779), “in this way, so, thus,” is used (a) with reference to what precedes, e.g., Luke 1:25; 2:48; (b) with reference to what follows, e.g., Luke 19:31, rendered “on this wise,” in Matt. 1:18; John 21:1, and before quotations, Acts 7:6; 13:34; Rom. 10:6, kjv (rv, “thus”); Heb. 4:4; (c) marking intensity, rendered “so,” e.g., Gal.

1:6; Heb. 12:21; Rev. 16:18; (d) in comparisons, rendered “so,” e.g., Luke 11:30; Rom. 5:15. See fashion, B, likewise, Note (1), manner, C, No. 2, so Note (1).

Notes: (1) Touto, the neuter of houtos, “this,” is translated “thus” in 2 Cor. 1:17;

5:14; Phil. 3:15; the neuter plural, tauta, “these things,” e.g., in Luke 18:11; 19:28; John 9:6; 11:43; 13:21; 20:14; Acts 19:41. (2) Tade, these things (the neuter plural of hode,

“this”), is translated “thus” in Acts 21:11. (3) In Luke 17:30, kjv, kata tauta, lit., “according to these things,” is rendered “thus” (RV, “after the same manner,” follows the reading kata ta auta, lit., “according to the same things”).

THY, THINE, THINE OWN, THYSELF

Note: These are translations of (1) the possessive pronoun sos, and its inflections, e.g., Matt. 7:3 (1st part); it is used as a noun with the article, in the phrases to son, “that which is thine,” Matt. 20:14; 25:25, “thine own”; hoi soi, “thy friends,” Mark 5:19; ta sa, “thy goods,” Luke 6:30, lit., “the thine”; (2) one of the oblique cases of su, “thou”; sou, “of thee,” e.g., Matt. 1:20; 7:3 (2nd part), “thine own”; soi, “to thee,” e.g., Mark 5:9; with meno, “to remain,” Acts 5:4 (1st part), “thine own,” lit., “remain to thee”; in Matt. 26:18, pros se, “at thy house,” lit., “with thee”; (3) seauton, “(as) thyself,” Rom. 13:9; seautou, “of thyself,” e.g., Matt. 4:6; seauto, “to thyself,” Acts 16:28; (4) heautou (with apo,

“from”), John 18:34, “of thyself,” lit., “from thyself”; (5) autos, “self,” is sometimes used for “thyself,” e.g., Luke 6:42.

THYINE (WOOD)

thuinos (θύΐνος, 2367) is akin to thuia, or thua, an African aromatic and coniferous tree; in Rev. 18:12 it describes a wood which formed part of the merchandise of Babylon; it was valued by Greeks and Romans for tables, being hard, durable and fragrant (kjv marg., “sweet”).!

TIDINGS

A.    Noun.

phasis (φάσις, 5334), akin to phemi, “to speak,” denotes “information,” especially against fraud or other delinquency, and is rendered “tidings” in Acts 21:31.!

Note: In Acts 11:22, kjv, logos, “a word, a report” (RV), is rendered “tidings.”

B.    Verbs.

1.    euangelizo (εύαγγελίζω, 2097) is used of any message designed to cheer those who receive it; it is rendered “to bring, declare, preach,” or “show good or glad tidings,” e.g., Luke 1:19; 2:10; 3:18, RV; 4:43, RV; 7:22, rv; 8:1; Acts 8:12 and 10:36, RV; 14:15, rv; in 1 Thess. 3:6, “brought us glad (kjv, good) tidings”; in Heb. 4:2, RV, “we have had

good tidings preached”; similarly, 4:6; in 1 Pet. 1:25 rhema, “a word,” is coupled with this verb, “the word of good tidings which was preached,” RV (kjv, “the word which by the gospel is preached”). See preach, A, No. 1.

2.    anangello (άναγγέλλω, 312), “to announce, declare,” is rendered “(no) tidings ... came,” in Rom. 15:21, rv, kjv, “was (not) spoken of. See tell.

TIE

1.    deo (δέω, 1210), “to bind,” is rendered “to tie” in Matt. 21:2; Mark 11:2, 4; Luke 19:30. See BIND.

2.    proteino (προτείνω, 4385), “to stretch out or forth,” is used of preparations for scourging, Acts 22:25, RV, “had tied (him) up” (kjv, “bound”).!

tiles, tiling

keramos (κέραμος, 2766), “potter’s clay,” or “an earthen vessel,” denotes in the plural “tiles” in Luke 5:19, RV, kjv, “tiling.”! In the Sept., 2 Sam. 17:25.!

For TILL (Conjunction) see f, p. 1 TILL (Verb)

georgeo (γεωργέω, 1090), “to till the ground,” is used in the passive voice in Heb.

6:7, RV, “it is tilled” (kjv, ".. dressed).! Moulton and Milligan point out that, agriculture being the principal industry in Egypt, this word and its cognates (georgion, see husbandry, and georgos, see husbandman) are very common in the papyri with reference to the cultivation of private allotments and the crown lands.

TIME

A. Nouns.

1.    chronos (χρόνος, 5550) denotes “a space of time,” whether short, e.g., Matt. 2:7; Luke 4:5, or long, e.g., Luke 8:27; 20:9; or a succession of “times,” shorter, e.g., Acts 20:18, or longer, e.g., Rom. 16:25, RV, “times eternal”; or duration of “time,” e.g., Mark 2:19, 2nd part, RV, “while” (kjv, “as long as”), lit., “for whatever time.” For a fuller treatment see season, A, No. 2.

2.    kairos (καιρός, 2540), primarily “due measure, due proportion,” when used of “time,” signified “a fixed or definite period, a season,” sometimes an opportune or seasonable “time,” e.g., Rom. 5:6, RV, “season”; Gal. 6:10, “opportunity.” In Mark 10:30

and Luke 18:30, “this time” (kairos), i.e., “in this lifetime,” is contrasted with “the

coming age.” In 1 Thess. 5:1, “the times and the seasons,” “times” (chronos) refers to the duration of the interval previous to the Parousia of Christ and the length of “time” it will occupy (see coming, No. 3), as well as other periods; “seasons” refers to the

characteristics of these periods. See season, A, No. 1, and the contrasts between chronos and kairos under season, A, No. 2.

3.    hora (ωρα, 5610), primarily, “any time or period fixed by nature,” is translated “time” in Matt. 14:15; Luke 14:17; Rom. 13:11, “high time”; in the following the RV renders it “hour,” for kjv, “time,” Matt. 18:1; Luke 1:10; John 16:2, 4, 25; 1 John 2:18 (twice); Rev. 14:15; in Mark 6:35, RV, “day”; in 1 Thess. 2:17, RV, “a short (season),” lit., “(the season, kjv, ‘time’) of an hour.” See hour.

B. Adverbs.

1. popote (πώποτε, 4455), “ever yet,” is rendered “at any time” in John 1:18; 5:37; 1 John 4:12. For Luke 15:29 see Note (14), below. See never.

2.    ede (ηδη, 2235), “already, now,” is translated “by this time” in John 11:39. See ALREADY.

3.    palai (πάλαι, 3819), “long ago, of old,” is rendered “of old time” in Heb. 1:1 (kjv, “in time past”). See old.

Notes: (1) In Luke 9:51 and Acts 8:1, kjv, hemera, “a day,” is translated “time,” in the former, plural, RV, “the days”; in Luke 23:7 (plural), RV “(in these) days,” kjv, “(at that) time.” (2) In 1 Tim. 6:19 the phrase eis to mellon, lit., “unto the about-to-be,” i.e., “for the impending (time),” is rendered “against the time to come.” (3) In 1 Cor. 16:12, kjv, nun, “now” (rv), is rendered “at this time”; in Acts 24:25, the phrase to nun echon, lit., “the now having,” is rendered “at this time” (the verb is adjectival); the phrase is more expressive than the simple “now.” Cf. heos tou nun, “until now,” Matt. 24:21 and

Mark 13:19, RV, kjv, “unto (this time).” (4) Forpolumeros, strangely rendered “at sundry times,” in Heb. 1:1, kjv, see portion, C. (5) For “long time,” see long. (6) For “nothing ... at any time,” see nothing, Note (3). (7) For proskairos, rendered “for a time” in Mark

4:17, kjv, see season, while. (8) In Matt., apo tote, “from that time,” lit., “from then,” occurs thrice, 4:17; 16:21; 26:16; in Luke 16:16, RV (kjv, “since that time”); in John 6:66, kjv, “from that time” translates ek toutou, lit., “from, or out of, this,” RV, “upon

this.” (9) In Luke 4:27, the preposition epi signifies “in the time of.” (10) For genea, rendered “times” in Acts 14:16, “time” in 15:21, see age, No. 2 (rv, “generations”). (11), For “at every time,” 2 Pet. 1:15, RV, see always, No. 2. (12), For “in time of need, Heb.

4:16, see convenient, and need, C, Note. (13), In Heb. 2:1, pote signifies “at any time”; in 1 Pet. 3:5, “in the old time”; in 2 Pet. 1:21, “in old time.” See past. In the following where the kjv has “sometimes” the RV has “once” in Eph. 2:13 and 5:8; “aforetime” in

Titus 3:3. (14), In Luke 15:29, kjv, oudepote, “never.” is rendered “neither ... at any time” (rv, “never”). (15), For eukaireo, “to spend time, Acts 17:21, see spend, No. 10.

(16), For chronotribeo, “to spend time,” see spend, No. 11. (17), For prolego, rendered “told ... in time past,” in Gal. 5:21, kjv, see forewarn. (18), In Luke 12:1, “in the mean time” is a rendering of the phrase en hois, lit., “in which (things or circumstances).” (19), In Rev. 5:11 there is no word representing “times”: see thousand, Note (2). (20), In Gal. 4:2 prothesmios (in its feminine form, with hemera, “day,” understood) is rendered “time appointed” (see appoint, No. 3 and Note, term).

For TINKLING see clanging TIP

akron (ακρον, 206), “the top, an extremity,” is translated “tip” in Luke 16:24. See end, C, Note (6), top.

For TITHES (Noun) see tenth, No. 2 TITHE (Verb)

1.    dekatoo (δεκατόω, 1183), from dekatos, “tenth”, in the active voice denotes “to take tithes of,” Heb. 7:6, rv, “hath taken (kjv, received) tithes”; in the passive, “to pay tithes,” 7:9, RV, “hath paid (kjv, ‘payed’) tithes.”! In the Sept., Neh. 10:37.!

2.    apodekatoo (άποδεκατόω, 586) denotes (a) “to tithe” (apo, “from,” dekatos, “tenth”), Matt. 23:23 (kjv, “pay tithe of”); Luke 11:42; in Luke 18:12 (where the best texts have the alternative form apodekateuo), “I give tithes”; (b) “to exact tithes” from Heb. 7:5.!

3.    apodekateuo (άποδεκατόω, 586v), “to give tithes,” in Luke 18:12 (some texts have No. 2).!

Note: Heb. 7:4-9 shows the superiority of the Melchizedek priesthood to the Levitical, in that (1) Abraham, the ancestor of the Levites, paid “tithes” to Melchizedek (Gen. 14:20); (2) Melchizedek, whose genealogy is outside that of the Levites, took “tithes” of Abraham, the recipient himself of the divine promises; (3) whereas death is the natural lot of those who receive “tithes,” the death of Melchizedek is not recorded; (4) the Levites who received “tithes” virtually paid them through Abraham to Melchizedek. TITLE

titlos (τίτλος, 5102), from Latin titulus, is used of the inscription above the cross of Christ, John 19:19, 20. See superscription.!

TITTLE

keraia or kerea (κεραία, 2762), “a little horn” (keras, “a horn”), was used to denote the small stroke distinguishing one Hebrew letter from another. The rabbis attached great importance to these; hence the significance of the Lord’s statements in Matt. 5:18 and Luke 16:17, charging the Pharisees with hypocrisy, because, while professing the most scrupulous reverence to the Law, they violated its spirit.

Grammarians used the word to denote the accents in Greek words.

For TO see f, p. 1 TODAY, THIS DAY

semeron (σημερον, 4594), an adverb (the Attic form is temeron), akin to hemera, a

day, with the prefix t originally representing a pronoun. It is used frequently in Matthew, Luke and Acts; in the last it is always rendered “this day”; also in Heb. 1:5, and the RV of 5:5 (kjv, “to day”) in the same quotation; “today” in 3:7, 13, 15; 4:7 (twice); 13:8; also Jas. 4:13.

The clause containing semeron is sometimes introduced by the conjunction hoti, “that,” e.g., Mark 14:30; Luke 4:21; 19:9; sometimes without the conjunction, e.g., Luke 22:34; 23:43, where “today” is to be attached to the next statement, “shalt thou be with Me”; there are no grammatical reasons for the insistence that the connection must be with the statement “Verily I say unto thee,” nor is such an idea necessitated by examples from either the Sept. or the NT; the connection given in the kjv and RV is right.

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).

In Rom. 11:8 and 2 Cor. 3:14, 15, the lit. rendering is “unto the today day,” the emphasis being brought out by the RV, “unto (until) this very day.”

In Heb. 4:7, the “today” of Ps. 95:7 is evidently designed to extend to the present period of the Christian faith.

together

1.    homou (ομου, 3674), used in connection with place, in John 21:2; Acts 2:1 (in the best texts), RV, “together” (kjv, “with one accord,” translating the inferior reading homothumadon: see accord, A), is used without the idea of place in John 4:36; 20:4.!

2.    hama (αμα, 260), “at once,” is translated “together” in Rom. 3:12; 1 Thess. 4:17; 5:10. See early, Note, withal.

Notes: (1) Forpamplethei, Luke 23:18, rv, see once, Note. (2) In 1 Thess. 5:11, kjv, allelous, “one another” (rv), is rendered “yourselves together”; in Luke 23:12, kjv, meta allelon, lit., “with one another,” is rendered “together” (rv, “with each other”); so in Luke 24:14, kjv, pros allelous, rv, “with each other.” (3) In the following, “together”

translates the phrase epi to auto, lit., “to (upon, or for) the same,” Matt. 22:34; Luke 17:35; Acts 1:15; 2:44 (3:1, in some texts); 4:26; 1 Cor. 7:5; 14:23, RV: see place, A, Note (7). (4) In Acts 14:1, it translates kata to auto, “at the same”; it may mean “in the same way” (i.e., as they had entered the synagogue at Pisidian Antioch). (5) In many cases “together” forms part of another word.

TOIL (Verb and Noun)

A.    Verbs.

1.    kopiao (κοπιάω, 2872), “to be weary, to labor,” is rendered “to toil” in Matt. 6:28; Luke 5:5 (12:27), in some mss.); in 1 Cor. 4:12, RV (kjv, “we labor”). See labor

2.    basanizo (βασανίζω, 928), primarily, “to rub on the touchstone, to put to the test,”

then, “to examine by torture” (basanos, “touchstone, torment”), hence denotes “to torture, torment, distress”; in the passive voice it is rendered “toiling” in Mark 6:48, kjv (rv, “distressed”). See pain, torment, vex.

B.    Noun.

kopos (κόπος, 2873), “labor, trouble,” is rendered “toil” in Rev. 2:2, rv (kjv,

“labor”). See labor.

token

1.    semeion (σημειον, 4592), “a sign, token or indication,” is translated “token” in 2 Thess. 3:17, of writing of the closing salutations, the apostle using the pen himself instead of his amanuensis, his autograph attesting the authenticity of his Epistles. See MIRACLE, SIGN.

2.    sussemon (σύσσημον, 4953), “a fixed sign or signal, agreed upon with others” (sun, “with”), is used in Mark 14:44, “a token.”! In the Sept., Judg. 20:38, 40; Isa. 5:26; 49:22; 62:10.!

3.    endeigma (ενδειγμα, 1730), “a plain token, a proof’ (akin to endeiknumi, “to point out, prove”), is used in 2 Thess. 1:5 “a manifest token,” said of the patient endurance and faith of the persecuted saints at Thessalonica, affording proof to themselves of their new life, and a guarantee of the vindication by God of both Himself and them (see No. 4, Note).!

4.    endeixis (ενδειξις, 1732), “a pointing out, showing forth,” is rendered “evident token” in Phil. 1:28. See declare, B, proof. Cf. apodeixis, 1 Cor. 2:4.

Note: No. 4 refers to the act or process of proving, No. 3 to the thing proved. while the two passages, Phil. 1:28 and 2 Thess. 1:5, contain similar ideas, endeigma indicates the “token” as acknowledged by those referred to; endeixis points more especially to the inherent veracity of the “token.”

TOLERABLE

anektos (άνεκτότερος, 414) (akin to anecho, in the middle voice, “to endure,” see

endure, No. 5) is used in its comparative form, anektoteros, in Matt. 10:15; 11:22, 24; Luke 10:12, 14; some texts have it in Mark 6:11.!

For TOLL see custom (toll)

TOMB

1.    mnemeion (μνημειον, 3419) is almost invariably rendered “tomb” or “tombs” in the RV, never “grave,” sometimes “sepulchre”; in the kjv, “tomb” in Matt. 8:28; 27:60; Mark 5:2; 6:29. See grave No. 1, sepulchre.

2.    mnema (μνημα, 3418), rendered “tombs” in Mark 5:3, 5; Luke 8:27: see grave, No. 2, SEPULCHRE.

3.    taphos (τάφος, 5028), akin to thapto, “to bury,” is translated “tombs” in Matt. 23:29; elsewhere “sepulchre.” See sepulchre.

TOMORROW

aurion (αΰριον, 839) is used either without the article, e.g., Matt. 6:30; 1 Cor. 15:32;

Jas. 4:13; or with the article in the feminine form, to agree with hemera, “day,” e.g.,

Matt. 6:34; Acts 4:3, rv, “the morrow” (kjv, “next day”); Jas. 4:14; preceded by epi, “on,” e.g., Luke 10:35; Acts 4:5.

TONGUE (-S)

A. Nouns.

1. glossa (γλωσσα, 1100) is used of (1) the “tongues ... like as of fire” which appeared at Pentecost; (2) “the tongue,” as an organ of speech, e.g., Mark 7:33; Rom. 3:13; 14:11; 1 Cor. 14:9; Phil. 2:11; Jas. 1:26; 3:5, 6, 8; 1 Pet. 3:10; 1 John 3:18; Rev.

16:10; (3) (a) “a language,” coupled with phule, “a tribe,” laos, “a people,” ethnos, “a nation,” seven times in the Apocalypse, 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15; (b) “the supernatural gift of speaking in another language without its having been learnt”; in Acts 2:4-13 the circumstances are recorded from the viewpoint of the hearers; to those in whose language the utterances were made it appeared as a supernatural phenomenon; to

others, the stammering of drunkards; what was uttered was not addressed primarily to the audience but consisted in recounting “the mighty works of God”; cf. 2:46; in 1 Cor., chapters 12 and 14, the use of the gift of “tongues” is mentioned as exercised in the gatherings of local churches; 12:10 speaks of the gift in general terms, and couples with it that of “the interpretation of tongues”; chapt. 14 gives instruction concerning the use of the gift, the paramount object being the edification of the church; unless the “tongue” was interpreted the speaker would speak “not unto men, but unto God,” v. 2; he would edify himself alone, v. 4, unless he interpreted, v. 5, in which case his interpretation would be of the same value as the superior gift of prophesying, as he would edify the church, vv. 46; he must pray that he may interpret, v. 13; if there were no interpreter, he must keep silence, v. 28, for all things were to be done “unto edifying,” v. 26. “If I come ... speaking with tongues, what shall I profit you,” says the apostle (expressing the great object in all oral ministry), “unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?” (v. 6). “Tongues” were for a sign, not to believers, but to unbelievers, v. 22, and especially to unbelieving Jews (see v. 21): cf. the passages in the Acts.

There is no evidence of the continuance of this gift after apostolic times nor indeed in the later times of the apostles themselves; this provides confirmation of the fulfillment in this way of 1 Cor. 13:8, that this gift would cease in the churches, just as would “prophecies” and “knowledge” in the sense of knowledge received by immediate supernatural power (cf. 14:6). The completion of the Holy Scriptures has provided the churches with all that is necessary for individual and collective guidance, instruction, and edification.

2. dialektos (διάλεκτος, 1258), “language” (Eng., “dialect”), is rendered “tongue” in the kjv of Acts 1:19; 2:6, 8; 21:40; 22:2; 26:14. See language.!

B. Adjective.

heteroglossos (Κλαύδιος, 2804) is rendered “strange tongues” in 1 Cor. 14:21, rv

(heteros, “another of a different sort” — see another — and A, No. 1), kjv, other tongues.!

C. Adverb.

hebraisti (or ebraisti, Westcott and Hort) (Έβραΐστί, 1447) denotes (a) “in Hebrew,” Rev. 9:11, RV (KV, “in the Hebrew tongue”); so 16:16; (b) in the Aramaic vernacular of Palestine, John 5:2, kjv, “in the Hebrew tongue” (RV, “in Hebrew”); in 19:13, 17, kjv,

“in the Hebrew” (RV, “in Hebrew”); in v. 20, kjv and RV, “in Hebrew”; in 20:16, RV only, “in Hebrew (Rabboni).”!

Note: Cf. Hellenisti, “in Greek,” John 19:20, RV; Acts 21:37, “Greek.”! See also Rhomaisti, under latin.

tooth, teeth

odous (οδούς, 3599) is used in the sing. in Matt. 5:38 (twice); elsewhere in the plural, of “the gnashing of teeth,” the gnashing being expressive of anguish and indignation, Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Mark 9:18; Luke 13:28; Acts 7:54; in Rev.

9:8, of the beings seen in a vision and described as locusts.!

TOP

A. Noun.

akron (ακρον, 206), for which see tip, is used of Jacob’s staff, Heb. 11:21.

B. Phrases.

Note: In Matt. 27:51 and Mark 15:38, apo anothen, “from the top” (lit., “from above”), is used of the upper part of the Temple veil. In John 19:23, the different phrase ek ton anothen is used of the weaving of the Lord’s garment (the chiton: see clothing), lit., “from the parts above.”

TOPAZ

topazion (τοπάζιον, 5116) is mentioned in Rev. 21:20, as the ninth of the foundation stones of the wall of the heavenly Jerusalem; the stone is of a yellow color (though there are topazes of other colors) and is almost as hard as the diamond. It has the power of double refraction, and when heated or rubbed becomes electric.! In the Sept., Ex. 28:17; 39:10; Job 28:19; Ps. 119:127, “(gold and) topaz”; Ezek. 28:13.!

TORCH

lampas (λαμπάς, 2985), “a torch,” is used in the plur. and translated “torches” in John 18:3; in Rev. 8:10, rv, “torch” (kjv, “lamp”). See lamp.

TORMENT (Noun and Verb)

A.    Nouns.

1. basanismos (βασανισμός, 929), akin to basanizo (see toil, No. 2), is used of divine judgments in Rev. 9:5; 14:11; 18:7, 10, 15.!

2.    basanos (βάσανος, 931), primarily “a touchstone,” employed in testing metals, hence, “torment,” is used (a) of physical diseases, Matt. 4:24: (b) of a condition of retribution in Hades, Luke 16:23, 28.!

Note: In 1 John 4:18, kjv, kolasis, “punishment” (RV), is rendered “torment.” See punishment, No. 3.

B.    Verbs.

1.    basanizo (βασανίζώ, 928), for which see toil, No. 2, is translated “to torment,” (a) of sickness, Matt. 8:6; (b) of the doom of evil spirits, Mark 5:7; Luke 8:28; (c) of retributive judgments upon impenitent mankind at the close of this age, Rev. 9:5; 11:10; (d) upon those who worship the Beast and his image and receive the mark of his name, 14:10; (e) of the doom of Satan and his agents, 20:10.

2.    kakoucheo (κακουχέώ, 2558), “to treat evilly,” in the passive voice is translated “tormented” in Heb. 11:37, kjv (rv, “evil entreated”). See suffer, No. 6.

3.    odunao (οδυνάώ, 3600), for which see anguish, B, No. 3, in the passive voice is rendered “I am (thou art) tormented” in Luke 16:24, 25, kjv.

TORMENTOR

basanistes (βασανιστής, 930), properly, “a torturer” (akin to basanizo, see torment, B), “one who elicits information by torture,” is used of jailors, Matt. 18:34.! TORTURE (Verb)

tumpanizo (τυμπανίζω, 5178) primarily denotes “to beat a drum” (tumpanon, “a kettledrum,” Eng., “tympanal,” “tympanitis,” “tympanum”), hence, “to torture by beating, to beat to death,” Heb. 11:35.! In the Sept., 1 Sam. 21:13, “(David) drummed (upon the doors of the city).”! The tympanum as an instrument of “torture” seems to have been a wheel-shaped frame upon which criminals were stretched and beaten with clubs or thongs.

TOSS

1.    rhipizo (ριπίζω, 4494), primarily “to fan a fire” (rhipis, “a fan,” cf. rhipe, “twinkling”), then, “to make a breeze,” is used in the passive voice in Jas. 1:6, “tossed,” of the raising of waves by the wind.!

2.    kludonizomai (κλυδωνίζομαι, 2831) signifies “to be tossed by billows” (kludon,

“a billow”); metaphorically, in Eph. 4:14, of an unsettled condition of mind influenced and agitated by one false teaching and another, and characterized by that immaturity which lacks the firm conviction begotten by the truth.! In the Sept., Isa. 57:20.!

Note: For “being ... tossed,” Acts 27:18, See labor, B, No. 2.

TOUCH (Verb)

1.    hapto (απτω, 681), primarily, “to fasten to,” hence, of fire, “to kindle,” denotes, in the middle voice (a) “to touch,” e.g., Matt. 8:3, 15; 9:20, 21, 29; (b) “to cling to, lay hold of,” John 20:17; here the Lord’s prohibition as to clinging to Him was indicative of the fact that communion with Him would, after His ascension, be by faith, through the Spirit;

(c) “to have carnal intercourse with a woman,” 1 Cor. 7:1; (d) “to have fellowship and association with unbelievers,” 2 Cor. 6:17; (e) (negatively) “to adhere to certain Levitical and ceremonial ordinances,” in order to avoid contracting external defilement, or to practice rigorous asceticism, all such abstentions being of “no value against the indulgence of the flesh,” Col. 2:21, kjv (rv, “handle”); (f) “to assault,” in order to sever the vital union between Christ and the believer, said of the attack of the Evil One, 1 John 5:18. See handle, No. 2, kindle, light.

2.    thingano (θιγγάνω, 2345), “to touch,” a lighter term than No. 1, though Heb. 11:28 approximates to it, in expressing the action of the Destroyer of the Egyptian firstborn; in Heb. 12:20 it signifies “to touch,” and is not to be interpreted by Ps. 104:32, “He toucheth (No. 1 in the Sept.) the hills and they smoke”; in Col. 2:21, rv (kjv, handle). See handle, No. 2.!

3.    prospsauo (προσψαύω, 4379), “to touch upon, to touch slightly,” occurs in Luke 11:46.!

4.    pselaphao (ψήλαφάω, 5584), “to feel, to handle,” is rendered “that might be touched” in Heb. 12:18. See feel, No. 3, handle, No. 1.

5.    katago (κατάγω, 2609), to bring down, is used of bringing a ship to land in Acts 27:3. See bring No. 16.

6.    sumpatheo (συμπαθέω, 4834), for which see compassion, A, No. 3, is rendered “be touched with” in Heb. 4:15.

7.    paraballo (παραβάλλω, 3846), for which see arrive, No. 4, compare, No. 2, is rendered “touched at” in Acts 20:15, rv.

For TOUCHING (Preposition) see f, p. 1 For TOWARD (Preposition), see f, p. 1

towel

lention (λέντιον, 3012) denotes “a linen cloth or towel” (Lat., linteum), as used by the Lord, John 13:4, 5; it was commonly used by servants in a household.!

tower

purgos (πύργος, 4444) is used of “a watchtower in a vineyard,” Matt. 21:33; Mark 12:1; probably, too, in Luke 14:28 (cf. Isa. 5:2); in Luke 13:4, of the “tower in Siloam,” the modern Silwan, which is built on a steep escarpment of rock.!

town

1.    komopolis (κωμόπολις, 2969), denotes a country town,” Mark 1:38, “a large village” usually without walls.!

2.    kome (κώμη, 2968), “a village,” or “country town without walls.” The RV always renders this “village” or “villages,” kjv, “town” or “towns,” Matt. 10:11; Mark 8:23, 26 (twice), 27; Luke 5:17; 9:6, 12; John 7:42; 11:1, 30. See village.

town clerk

grammateus (γραμματεύς, 1122), “a writer, scribe,” is used in Acts 19:35 of a state “clerk,” an important official, variously designated, according to inscriptions found in Graeco-Asiatic cities. He was responsible for the form of decrees first approved by the Senate, then sent for approval in the popular assembly, in which he often presided. The decrees having been passed, he sealed them with the public seal in the presence of witnesses. Such an assembly frequently met in the theater. The Roman administration viewed any irregular or unruly assembly as a grave and even capital offense, as tending to strengthen among the people the consciousness of their power and the desire to exercise it. In the circumstances at Ephesus the town clerk feared that he might himself be held responsible for the irregular gathering. See scribe.

trace

A. Verb.

parakoloutheo (παρακολουθέω, 3877), “to follow up,” is used of investigating or “tracing” a course of events, Luke 1:3, where the writer, humbly differentiating himself from those who possessed an essential apostolic qualification, declares that he “traced the course of all things” (RV) about which he was writing (kjv, “having had ... understanding, etc.”). See follow, No. 5.

B. Adjective.

anexichniastos (άνεξιχνίαστος, 421) signifies “that cannot be traced out” (a,

negative, ex, for ek, “out,” ichnos, “a track”), is rendered “past tracing out” in Rom.

11:33, RV (kjv, “past finding out”); in Eph. 3:8, “unsearchable.” See find, Note (3), UNSEARCHABLE.! In the Sept., Job 5:9; 9:10; 34:24.!

TRADE (Noun and Verb)

1.    ergazomai (έργάζομαι, 2038), “to work,” is rendered “traded” in Matt. 25:16; in Rev. 18:17, kjv, “trade,” rv, “gain their living.” See commit, do, labor, B, Note (1),

MINISTER, WORK.

2.    pragmateuomai (πραγματεύομαι, 4231) is rendered “trade ye” in Luke 19:13, rv, which adds “herewith”: see occupy.!

3.    diapragmateuomai (διαπραγματεύομαι, 1281), “to accomplish by traffic, to gain by trading,” occurs in Luke 19:15.!

4.    emporeuomai (έμπορεύομαι, 1710) is rendered “trade” in Jas. 4:13, rv: see buy, Note, MERCHANDISE, B.

B. Nouns.

1.    techne (τέχνη, 5078), “an art” (Eng., “technique,” “technical”), is used in Acts 18:3 (2nd part) of a “trade,” rv (kjv, “occupation”). For the 1st part see Note below. See ART.

2.    meros (μέρος, 3313), “a portion,” is used of “a trade” in Acts 19:27. See craft, No. 5.

Note: For the adjective homotechnos, “of the same trade,” Acts 18:3, 1st part, rv, see craft, No. 4.!

TRADITION

paradosis (παράδοσις, 3862), “a handing down or on” (akin to paradidomi, “to hand over, deliver”), denotes “a tradition,” and hence, by metonymy, (a) “the teachings of the rabbis,” interpretations of the Law, which was thereby made void in practice, Matt. 15:2,

3, 6; Mark 7:3, 5, 8, 9, 13; Gal. 1:14; Col. 2:8; (b) of “apostolic teaching,” 1 Cor. 11:2, RV, “traditions” (kjv, “ordinances”), of instructions concerning the gatherings of believers (instructions of wider scope than ordinances in the limited sense); in 2 Thess. 2:15, of Christian doctrine in general, where the apostle’s use of the word constitutes a denial that what he preached originated with himself, and a claim for its divine authority

(cf. paralambano, “to receive,” 1 Cor. 11:23; 15:3); in 2 Thess. 3:6, it is used of instructions concerning everyday conduct.!

For TRAIN, Titus 2:4, rv, see sober, B, No. 3 TRAITOR

prodotes (προδότης, 4273) denotes “a betrayer, traitor”; the latter term is assigned to Judas, virtually as a title, in Luke 6:16; in 2 Tim. 3:4 it occurs in a list of evil characters, foretold as abounding in the last days. See betray, B.

TRAMPLE

katapateo (καταπατέω, 2662), “to tread down, trample under foot,” is rendered “trample in Matt. 7:6. See tread, No. 2.

TRANCE

ekstasis (εκστασις, 1611), for which see amaze, A, No. 1, denotes “a trance” in Acts 10:10; 11:5; 22:17, a condition in which ordinary consciousness and the perception of

natural circumstances were withheld, and the soul was susceptible only to the vision imparted by God.

For TRANQUIL, 1 Tim. 2:2, rv, see quiet, No. 1

For TRANSFER (in a figure) see fashion, C, No. 1, and figure, Note (2).

TRANSFIGURE

metamorphoo (μεταμορφόώ, 3339), “to change into another form” (meta, implying

change, and morphe, “form:” see form, No. 1), is used in the passive voice (a) of Christ’s “transfiguration,” Matt. 17:2; Mark 9:2; Luke (in 9:29) avoids this term, which might have suggested to gentile readers the metamorphoses of heathen gods, and uses the

phrase egeneto heteron, “was altered”, lit., “became (ginomai) different (heteros)”; (b) of believers, Rom. 12:2, “be ye transformed,” the obligation being to undergo a complete change which, under the power of God, will find expression in character and conduct;

morphe lays stress on the inward change, schema (see the preceding verb in that verse,

suschematizo) lays stress on the outward (see fashion, No. 3, form, No. 2); the present continuous tenses indicate a process; 2 Cor. 3:18 describes believers as being “transformed (rv) into the same image” (i.e., of Christ in all His moral excellencies), the change being effected by the Holy Spirit.!

TRANSFORM

1.    metamorphoo (μεταμορφόώ, 3339) is rendered “transformed” in Rom. 12:2: see TRANSFIGURE.

2.    metaschematizo (μετασχηματίζώ, 3345) in the passive voice is rendered “to be transformed” in the kjv of 2 Cor. 11:13, 14, 15: see fashion, C, No. 1. TRANSGRESS, TRANSGRESSION

A.    Verbs.

1.    parabaino (παραβαίνώ, 3845), lit., “to go aside” (para), hence “to go beyond,” is chiefly used metaphorically of “transgressing” the tradition of the elders, Matt. 15:2; the commandment of God, 15:3; in Acts 1:25, of Judas, kjv, “by transgression fell” (RV, “fell

away”); in 2 John 9 some texts have this verb (kjv, “transgresseth”), the best have proago (see go, No. 10).!

2.    huperbaino (ύπερβαίνώ, 5233), lit., “to go over” (huper), used metaphorically and rendered “transgress” in 1 Thess. 4:6 (kjv, “go beyond”), i.e., of “overstepping” the limits separating chastity from licentiousness, sanctification from sin.!.

3.    parerchomai (παρέρχομαι, 3928), “to come by” (para, “by,” erchomai, “to come”), “pass over,” and hence, metaphorically, “to transgress,” is so used in Luke 15:29. See come, No. 9, pass.

B.    Nouns.

1. parabasis (παράβασις, 3847), akin to A, No. 1, primarily “a going aside,” then, “an overstepping,” is used metaphorically to denote “transgression” (always of a breach of law): (a) of Adam, Rom. 5:14; (b) of Eve, 1 Tim. 2:14; (c) negatively, where there is no law, since “transgression” implies the violation of law, none having been enacted between Adam’s “transgression” and those under the Law, Rom. 4:15; (d) of

“transgressions” of the Law, Gal. 3:19, where the statement “it was added because of transgressions” is best understood according to Rom. 4:15; 5:13 and 5:20; the Law does not make men sinners, but makes them “transgressors”; hence sin becomes “exceeding sinful,” Rom. 7:7, 13. Conscience thus had a standard external to itself; by the Law men are taught their inability to yield complete obedience to God, that thereby they may become convinced of their need of a Savior; in Rom. 2:23, RV, “transgression (of the Law),” kjv, “breaking (the Law)”; Heb. 2:2; 9:15.!

2. paranomia (παρανομία, 3892), “lawbreaking” (para, “contrary to,” nomos,

“law”), is rendered “transgression” in 2 Pet. 2:16, RV (kjv, “iniquity”).!

Note: In 1 John 3:4 (1st part), kjv,poieo, “to do,” with anomia, “lawlessness,” is

rendered “transgresseth ... the law” (rv, “doeth ... lawlessness”); in the 2nd part anomia alone is rendered “transgression of the law,” kjv (rv, “lawlessness”). TRANSGRESSOR

1.    parabates (παραβάτης, 3848), lit. and primarily, “one who stands beside,” then,

“one who oversteps the prescribed limit, a transgressor” (akin to parabaino, “to transgress,” see above); so Rom. 2:25, rv (kjv, “a breaker”); v. 27, rv, “a transgressor” (kjv, “dost transgress”); Gal. 2:18; Jas. 2:9, 11.!

Note: Hamartolos, “a sinner, one who misses the mark,” is applicable to all men

without distinction; parabates stresses the positive side of sin, and is applicable to those who received the Law.

2.    anomos (άνομος, 459), “without law” (a-, negative), is translated “transgressors” in Luke 22:37 (in some texts, Mark 15:28), in a quotation from Isa. 53:12. See law, C, No. 3, LAWLESS, A.

translate, translation

A.    Verbs.

1.    methistemi or methistano (μεθίστημι, 3179), “to change, remove” (meta, implying

“change,” histemi, “to cause to stand”), is rendered “hath translated” in Col. 1:13. See put, remove, turn (away).

2.    metatithemi (μετατίθημι, 3346), “to transfer to another place” (meta, see above, tithemi, “to put”), is rendered “to translate” in Heb. 11:5 (twice). See carry, change,

REMOVE, TURN.

B.    Noun.

metathesis (μετάθεσις, 3331), “a change of position” (akin to A, No. 2), is rendered “translation” in Heb. 11:5. See change, removing.

For TRANSPARENT, Rev. 21:21, see dawn, A, No. 2, Note TRAP

thera (θ)ρα, 2339) denotes “a hunting, chase,” then, “a prey”; hence, figuratively, of “preparing destruction by a net or trap,” Rom. 11:9.!

TRAVAIL (Noun and Verb)

1.    mochthos (μόχθος, 3449), “labor, involving painful effort,” is rendered “travail” in

2 Cor. 11:27, RV (kjv, “painfulness”); in 1 Thess. 2:9 and 2 Thess. 3:8 it stresses the toil involved in the work.!

2.    odin (ώδίν, 5604), a birth pang, “travail pain,” is used illustratively in 1 Thess. 5:3 of the calamities which are to come upon men at the beginning of the Day of the Lord; the figure used suggests the inevitableness of the catastrophe. See pain, No. 2, sorrow.

B. Verbs.

1.    odino (ώδίνω, 5605), akin to A, No. 2, is used negatively in Gal. 4:27, “(thou) that travailest (not),” quoted from Isa. 54:1; the apostle applies the circumstances of Sarah and Hagar (which doubtless Isaiah was recalling) to show that, whereas the promise by grace had temporarily been replaced by the works of the Law (see Gal. 3:17), this was now reversed, and, in the fulfillment of the promise to Abraham, the number of those saved by the gospel would far exceed those who owned allegiance to the Law. Isa. 54 has primary reference to the future prosperity of Israel restored to God’s favor, but frequently the principles underlying events recorded in the oT extend beyond their immediate application.

In 4:19 the apostle uses it metaphorically of a second travailing on his part regarding the churches of Galatia; his first was for their deliverance from idolatry (v. 8), now it was for their deliverance from bondage to Judaism. There is no suggestion here of a second regeneration necessitated by defection. There is a hint of reproach, as if he was enquiring whether they had ever heard of a mother experiencing second birth pangs for her children.

In Rev. 12:2 the woman is figurative of Israel; the circumstances of her birth pangs are mentioned in Isa. 66:7 (see also Micah 5:2, 3). Historically the natural order is reversed. The Manchild, Christ, was brought forth at His first advent; the travail is destined to take place in “the time of Jacob’s trouble,” the “great tribulation,” Matt.

24:21; Rev. 7:14. The object in 12:2 in referring to the birth of Christ is to connect Him with His earthly people Israel in their future time of trouble, from which the godly remnant, the nucleus of the restored nation, is to be delivered (Jer. 30:7).!

2.    sunodino (συνωδίνω, 4944), “to be in travail together,” is used metaphorically in Rom. 8:22, of the whole creation.!

3.    tikto (τίκτω, 5088), “to beget,” is rendered “travail” in John 16:21.

For TRAVEL (companions in), Acts 19:29, and (TRAVEL WITH), 2 Cor. 8:19, see companion, No. 1.

TRAVEL

dierchomai (διέρχομαι, 1330), “to go or pass through,” is translated “travelled” in Acts 11:19. See come, No. 5.

Note: For apodemeo, rendered “travelling” in Matt. 25:14, kjv, see go, No. 27. TREAD, TRODE, TRODDEN

1. pateo (πατέω, 3961) is used (a) intransitively and figuratively, of “treading” upon serpents, Luke 10:19; (b) transitively, of “treading” on, down or under, of the desecration of Jerusalem by its foes, Luke 21:24; Rev. 11:2; of the avenging, by the Lord in Person

hereafter, of this desecration and of the persecution of the Jews, in divine retribution, metaphorically spoken of as the “treading” of the winepress of God’s wrath, Rev. 14:20; 19:15 (cf. Isa. 63:2, 3).!

2. katapateo (καταπατέω, 2662), “to tread down, trample under foot,” is used (a) literally, Matt. 5:13; 7:6; Luke 8:5; 12:1; (b) metaphorically, of “treading under foot” the Son of God, Heb. 10:29, i.e., turning away from Him, to indulge in willful sin.!

For TREADING out the corn, see thresh TREASURE (Noun and Verb)

A. Nouns.

1.    thesauros (θησαυρός, 2344) denotes (1) “a place of safe keeping” (possibly akin to tithemi, “to put”), (a) “a casket,” Matt. 2:11; (b) “a storehouse,” Matt. 13:52; used metaphorically of the heart, Matt. 12:35, twice (RV, “out of his treasure”); Luke 6:45; (2) “a treasure,” Matt. 6:19, 20, 21; 13:44; Luke 12:33, 34; Heb. 11:26; “treasure” (in heaven or the heavens), Matt. 19:21; Mark 10:21; Luke 18:22; in these expressions (which are virtually equivalent to that in Matt. 6:1, “with your Father which is in Heaven”) the promise does not simply refer to the present life, but looks likewise to the hereafter; in 2 Cor. 4:7 it is used of “the light of the knowledge of the glory of God in the face of Jesus Christ,” descriptive of the gospel, as deposited in the earthen vessels of the persons who proclaim it (cf. v. 4); in Col. 2:3, of the wisdom and knowledge hidden in Christ.!

2.    gaza (γάζα, 1047), a Persian word, signifying “royal treasure,” occurs in Acts 8:27.!

B. Verb.

thesaurizo (θησαυρίζω, 2343), akin to A, No. 1, is used metaphorically in Rom. 2:5 of “treasuring up wrath.” See lay, No. 17.

For TREASURER see chamberlainNote

treasury

1.    gazophulakion (γαζοφυλάκιον, 1049), from gaza, “a treasure,” phulake, “a guard,” is used by Josephus for a special room in the women’s court in the Temple in which gold and silver bullion was kept. This seems to be referred to in John 8:20; in Mark 12:41 (twice), 43 and Luke 21:1 it is used of the trumpet-shaped or ram’s-horn-shaped chests, into which the temple offerings of the people were cast. There were 13 chests, six for such gifts in general, seven for distinct purposes.!

2.    korbanas (κορβαν, 2878), signifying “the place of gifts,” denoted the Temple “treasury,” Matt. 27:6. See corban.!

For TREATED, Acts 27:3, rvsee entreat (to deal with)

treatise

logos (λόγος, 3056), a word, denotes “a treatise or written narrative” in Acts 1:1. See WORD.

tree

1. dendron (δένδρον, 1186), “a living, growing tree” (cf. Eng., “rhododendron,” lit., “rose tree”), known by the fruit it produces, Matt. 12:33; Luke 6:44; certain qualities are

mentioned in the NT; “a good tree,” Matt. 7:17, 18; 12:33; Luke 6:43; “a corrupt tree” (ditto); in Jude 12, metaphorically, of evil teachers, “autumn trees (kjv, ‘trees whose fruit withereth’) without fruit, twice dead, plucked up by the roots,” RV; in Luke 13:19 in some texts, “a great tree,” kjv (rv, “a tree”); for this and Matt. 13:32 see mustard; in Luke 21:29 “the fig tree” is illustrative of Israel, “all the trees” indicating gentile nations.

2. xulon (ξύλον, 3586), “wood, a piece of wood, anything made of wood” (see staff, stocks), is used, with the rendering “tree,” (a) in Luke 23:31, where “the green tree” refers either to Christ, figuratively of all His living power and excellencies, or to the life of the jewish people while still inhabiting their land, in contrast to “the dry,” a figure fulfilled in the horrors of the Roman massacre and devastation in A.D. 70 (cf. the Lord’s parable in Luke 13:6-9; see Ezek. 20:47, and cf. 21:3); (b) of “the cross,” the tree being

the stauros, the upright pale or stake to which Romans nailed those who were thus to be executed, Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24; (c) of “the tree of life,” Rev.

2:7; 22:2 (twice), 14, 19, rv, kjv, “book.” See wood.

TREMBLE, TREMBLING

A.    Verbs.

1.    tremo (τρέμω, 5141), “to tremble, especially with fear,” is used in Mark 5:33; Luke 8:47 (Acts 9:6, in some mss.); 2 Pet. 2:10, RV, “they tremble (not),” kjv, “they are (not) afraid.”!

2.    seio (σείω, 4579), “to move to and fro, shake,” is rendered “will I make to tremble” in Heb. 12:26, rv (kjv, “I shake”). See quake, shake.

Notes: (1) Forphrisso in Jas. 2:19, kjv, “tremble,” see shudder. (2) For the adjective

entromos, “trembling,” Acts 7:32; 16:29, rv, “trembling for fear,” see quake, No. 1. (3)

The adjective emphobos, used with ginomai, “to become,” is rendered “trembled” in Acts 24:25 (RV, “was terrified”); in Luke 24:5, RV, “they were affrighted,” kjv, “they were afraid.” See affrighted, A.

B.    Noun.

tromos (τρόμος, 5156), “a trembling” (akin to A, No. 1), occurs in Mark 16:8, RV, “trembling ( ... had come upon them)”; 1 Cor. 2:3; 2 Cor. 7:15; Eph. 6:5; Phil. 2:12.! TRENCH

charax (χάραξ, 5482), primarily “a pointed stake,” hence, “a palisade or rampart,” is rendered “trench” in Luke 19:43, kjv (rv, “bank,” marg., “palisade”). In A.D. 70, Titus, the Roman general, surrounded Jerusalem with a palisaded mound (Tyndale, l.c. renders

it “mound”). The jews in one of their sorties destroyed this charax, after which Titus surrounded the city with a wall of masonry.!

TRESPASS (Noun and Verb)

A. Noun.

paraptoma (παράπτωμα, 3900), primarily “a false step, a blunder” (akin to

parapipto, “to fall away,” Heb. 6:6), lit., “a fall beside,” used ethically, denotes “a trespass,” a deviation, from uprightness and truth, Matt. 6:14, 15 (twice); 18:35, in some mss.; Mark 11:25, 26; in Romans the rv substitutes “trespass” and “trespasses” for kjv,

“offense” and “offenses,” 4:25, “for (i.e., because of) our trespasses”; 5:15 (twice), where the trespass is that of Adam (in contrast to the free gift of righteousness, v. 17, a contrast in the nature and the effects); 5:16, where “of many trespasses” expresses a contrast of

quantity; the condemnation resulted from one “trespass,” the free gift is “of (ek, expressing the origin, and throwing stress upon God’s justifying grace in Christ) many trespasses”; v. 17, introducing a contrast between legal effects and those of divine grace; v. 18, where the RV, “through one trespass,” is contrasted with “one act of righteousness”; this is important, the difference is not between one man’s “trespass” and Christ’s righteousness (as kjv), but between two acts, that of Adam’s “trespass” and the vicarious death of Christ; v. 20 [cf. TRANSGRESSION, B, No. 1 (d)]; in 2 Cor. 5:19, kjv and RV, “trespasses”; in Eph. 1:7, RV, “trespasses” (kjv, “sins”); in 2:1, RV, “(dead through your) trespasses,” kjv, “(dead in) trespasses”; 2:5, rv, “(dead through our) trespasses,” kjv, “(dead in) sins”; so Col. 2:13 (1st part); in the 2nd part, kjv and rv, “trespasses.”

In Gal. 6:1, RV, “(in any) trespass” (kjv, “fault”), the reference is to “the works of the flesh” (5:19), and the thought is that of the believer’s being found off his guard, the “trespass” taking advantage of him; in Jas. 5:16, kjv, “faults” (RV, “sins” translates the

word hamartias, which is found in the best texts), auricular confession to a priest is not in view here or anywhere else in Scripture; the command is comprehensive, and speaks either of the acknowledgment of sin where one has wronged another, or of the unburdening of a troubled conscience to a godly brother whose prayers will be efficacious, or of open confession before the church.

In Rom. 11:11, 12, the word is used of Israel’s “fall,” i.e., their deviation from obedience to God and from the fulfillment of His will (to be distinguished from the verb

ptaio, “fall,” in the 1st part of v. 11, which indicates the impossibility of recovery). See FALL, A, No. 2.!

B. Verb.

hamartano (αμαρτάνω, 264), “to sin,” is translated “to trespass,” in the kjv of Matt. 18:15, and Luke 17:3, 4 (rv, “to sin”).

Note: For the different meanings of words describing sin, see sin. Paraptoma, and hamartema (“a sinful deed”) are closely associated, with regard to their primary

meanings: parabasis seems to be a stronger term, as the breach of a known law (see TRANSGRESSION).

TRIAL

1.    dokime (δοκιμή, 1382), for which see experience, No. 2, is rendered “trial” in 2 Cor. 8:2, kjv (RV, “proof”).

2.    peira (πείρα, 3984), “a making trial, an experiment,” is used with lambano, “to receive or take,” in Heb. 11:29, rendered “assaying,” and v. 36, in the sense of “having experience of’ (akin topeirao, “to assay, to try”), “had trial.”! In the Sept., Deut. 28:56.!

3.    peirasmos (πειρασμός, 3986), akin to No. 2, is rendered “trials” in Acts 20:19, RV. See temptation.

4. purosis (πύρώσις, 4451), akin to puroo, “to set on fire,” signifies (a) “a burning”; (b) “a refining,” metaphorically in 1 Pet. 4:12, “fiery trial,” or rather “trial by fire,” referring to the refining of gold (1:7). See burning.

Note: For dokimion, rendered “trial” in 1 Pet. 1:7, kjv, see proof, No. 2.

TRIBE (-S)

1.    phule (φυλή, 5443), “a company of people united by kinship or habitation, a clan, tribe,” is used (a) of the peoples of the earth, Matt. 24:30; in the following the RV has “tribe(-s)” for kjv, “kindred(-s),” Rev. 1:7; 5:9; 7:9; 11:9; 13:7; 14:6; (b) of the “tribes” of Israel, Matt. 19:28; Luke 2:36; 22:30; Acts 13:21; Rom. 11:1; Phil. 3:5; Heb. 7:13, 14; Jas. 1:1; Rev. 5:5; 7:4-8; 21:12.!

2.    dodekaphulos (δώδεκάφυλον, 1429), an adjective signifying “of twelve tribes” (dodeka, “twelve,” and No. 1), used as a noun in the neuter, occurs in Acts 26:7.! TRIBULATION

thlipsis (θλίψις, 2347), for which see affliction, B, No. 4, is translated “tribulation” in the RV (for kjv, “affliction”) in Mark 4:17; 13:19; plural in 2 Thess. 1:4, kjv, “tribulations,” RV, “afflictions”; in Acts 14:22 “many tribulations” (kjv, “much tribulation”); in Matt. 24:9, “unto tribulation” (kjv, “to be afflicted”); in 2 Cor. 1:4; 7:4; 2 Thess. 1:6, kjv, “tribulation” for RV, “affliction”; RV and kjv, “tribulation(-s),” e.g., in Rom. 2:9; 5:3 (twice); 8:35; 12:12; Eph. 3:13; Rev. 1:9; 2:9, 10, 22.

In Rev. 7:14, “the great tribulation,” RV, lit., “the tribulation, the great one” (not as kjv, without the article), is not that in which all saints share; it indicates a definite period spoken of by the Lord in Matt. 24:21, 29; Mark 13:19, 24, where the time is mentioned as preceding His second advent, and as a period in which the Jewish nation, restored to Palestine in unbelief by gentile instrumentality, will suffer an unprecedented outburst of fury on the part of the antichristian powers confederate under the Man of Sin (2 Thess. 2:10-12; cf. Rev. 12:13-17); in this tribulation gentile witnesses for God will share (Rev. 7:9), but it will be distinctly “the time of Jacob’s trouble” (Jer. 30:7); its beginning is signalized by the setting up of the “abomination of desolation” (Matt. 24:15; Mark 13:14, with Dan. 11:31; 12:11).

Note: For the verb thlibo, in the passive voice rendered “suffer tribulation” in 1 Thess. 3:4, kjv (rv, “suffer affliction”), see afflict, No. 4.

TRIBUTE

1.    phoros (φόρος, 5411), akin to phero, “to bring,” denotes “tribute” paid by a subjugated nation, Luke 20:22; 23:2; Rom. 13:6, 7.!

2.    kensos (κηνσος, 2778), Lat. and Eng., “census,” denotes “a poll tax,” Matt. 17:25; 22:17, 19; Mark 12:14.!

3.    didrachmon (δίδραχμον, 1323), “the halfshekel,” is rendered “tribute” in Matt. 17:24 (twice): see shekel, No. 2.!

TRIM

kosmeo (κοσμέώ, 2885), “to arrange, adorn,” is used of “trimming” lamps, Matt.

25:7. See adorn, garnish.

TRIUMPH

thriambeuo (θριαμβεύω, 2358) denotes (a) “to lead in triumph,” used of a conqueror with reference to the vanquished, 2 Cor. 2:14. Theodoret paraphrases it “He leads us about here and there and displays us to all the world.” This is in agreement with evidences from various sources. Those who are led are not captives exposed to humiliation, but are displayed as the glory and devoted subjects of Him who leads (see the context). This is so even if there is a reference to a Roman “triumph.” On such occasions the general’s sons, with various officers, rode behind his chariot (Livy, xlv.

40). But there is no necessary reference here to a Roman “triumph” (Field, in Notes on

the Trans, of the NT). The main thought is that of the display, “in Christ” being the sphere; its evidences are the effects of gospel testimony.

In Col. 2:15 the circumstances and subjects are quite different, and relate to Christ’s victory over spiritual foes at the time of His death; accordingly the reference may be to the triumphant display of the defeated.!

For TRODE see tread TROUBLE (Noun and Verb)

A.    Noun.

thlipsis (θλίψις, 2347), for which see affliction, No. 4, and tribulation, is

rendered “trouble” in the kjv of 1 Cor. 7:28 (RV, “tribulation”); 2 Cor. 1:4 (2nd clause), 8 (RV, “affliction”).

Note: In some mss. tarache, “an agitation, disturbance, trouble,” is found in Mark 13:8 (plur.) and John 5:4 (rv omits).!

B.    Verbs.

1.    tarosso (ταράσσω, 5015), akin to tarache (A, Note), is used (1) in a physical sense, John 5:7 (in some mss. v. 4), (2) metaphorically, (a) of the soul and spirit of the Lord, John 11:33, where the true rendering is “He troubled Himself”; (b) of the hearts of disciples, 14:1, 27; (c) of the minds of those in fear or perplexity, Matt. 2:3; 14:26; Mark 6:50; Luke 1:12; 24:38; 1 Pet. 3:14; (d) of subverting the souls of believers, by evil doctrine, Acts 15:24; Gal. 1:7; 5:10; (e) of stirring up a crowd, Acts 17:8; v. 13 in the best texts, “troubling (the multitudes),” rv.!

2.    diatarasso (διαταράσσω, 1298), “to agitate greatly” (dia, “throughout,” and No. 1), is used of the Virgin Mary, Luke 1:29.!

3.    ektarasso (έκταράσσω, 1613), “to throw into great trouble, agitate,” is used in Acts 16:20, “do exceedingly trouble (our city).”! In the Sept., Ps. 18:4; 88:16.!

4.    thlibo (θλίβω, 2346), “to afflict,” is rendered “to trouble” in the kjv, e.g., 2 Cor.

4:8 (rv, “pressed”); 7:5, but never in the rv: see afflict, No. 4, press, straitened,

TRIBULATION.

5.    enochleo (ένοχλέω, 1776), from en, “in,” ochlos, “a throng, crowd,” is used in

Heb. 12:15 of a root of bitterness; in Luke 6:18 (in the best texts; some have ochleo), rv, “were troubled” (kjv, “were vexed”).!

6.    parenochleo (παρενοχλέω, 3926), “to annoy concerning anything” (para, and No. 5), occurs in Acts 15:19, “we trouble (not them).”!

7.    skullo (σκύλλω, 4660), primarily “to flay,” hence, “to vex, annoy” (“there was a time when the Greek, in thus speaking, compared his trouble to the pains of flaying alive,” Moulton, Proleg., p. 89), is used in the active voice in Mark 5:35; Luke 8:49; in the passive voice, Matt. 9:36, in the best texts, rv, “they were distressed” (some have ekluo, kjv, “they fainted”); in the middle voice, Luke 7:6, “trouble (not thyself).”! The word is frequent in the papyri.

8.    anastatoo (άναστατόω, 387) is rendered “trouble” in Gal. 5:12, kjv: see stir, No. 12, turn, No. 15, UPROAR.

9.    thorubeo (θορυβέω, 2350), akin to thorubos, “a tumult,” in the middle voice, “to make an uproar,” is rendered “trouble not yourselves” in Acts 20:10, kjv. See ado, tumult.

10.    throeo (θροέω, 2360), “to make an outcry” (throos, “a tumult”), is used in the passive voice, Matt. 24:6; Mark 13:7; Luke 24:37; 2 Thess. 2:2.! In the Sept., Song of Sol. 5:4.!

11.    thorubazo (θόρυβος, 2351), “to disturb, to trouble” (akin to No. 9), is used in Luke 10:41, in the best texts (in some, turbazo, with the same meaning).!

12.    ademoneo (άδημονέω, 85), “to be much troubled, distressed” (perhaps from a,

negative, and demon, “knowing,” the compound therefore originally suggesting bewilderment), is translated “sore troubled” in Matt. 26:37 and Mark 14:33, RV (kjv, “very heavy”); so the RV in Phil. 2:26 (kjv, “full of heaviness”); Lightfoot renders it “distressed,” a meaning borne out in the papyri. See heavy.!

13.    diaponeo (διαπονέω, 1278) denotes “to work out with toil,” hence, “to be sore troubled”; so the RV in Acts 4:2 and 16:18 (kjv, “grieved”); Mark 14:4 in some texts.!

Notes: (1) The noun kopos, “a striking, beating,” then, “laborious toil, trouble,” used

with parecho, “to furnish, to supply,” is rendered “to trouble” (lit., “to give trouble to”), in Matt. 26:10; Mark 14:6; Luke 11:7; 18:5; Gal. 6:17; the meaning is to embarrass a person by distracting his attention, or to give occasion for anxiety. In the last passage the apostle expresses his determination not to allow the judaizing teachers to distract him any further. See labor, A, No. 1. (2) For “suffer trouble” in 2 Tim. 2:9, see hardship. TROW

Note: Some mss. have dokeo, “to think,” in Luke 17:9, kjv, “I trow (not).”

For TRUCE BREAKERS see implacable TRUE, TRULY, TRUTH

A. Adjectives.

1. alethes (άληθ)ς, 227), primarily, “unconcealed, manifest” (a, negative, letho, “to

forget,” = lanthano, “to escape notice”), hence, actual, “true to fact,” is used (a) of persons, “truthful,” Matt. 22:16; Mark 12:14; John 3:33; 7:18; 8:26; Rom. 3:4; 2 Cor. 6:8;

(b) of things, “true,” conforming to reality, John 4:18, “truly,” lit., “true”; 5:31, 32; in the best texts, 6:55 (twice), “indeed”; 8:13, 14 (v. 16 in some texts: see No. 2), 17; 10:41; 19:35; 21:24; Acts 12:9; Phil. 4:8; Titus 1:13; 1 Pet. 5:12; 2 Pet. 2:22; 1 John 2:8, 27; 3 John 1:2.!

2.    alethinos (άληθινός, 228), akin to No. 1, denotes “true” in the sense of real, ideal, genuine; it is used (a) of God, John 7:28 (cf. No. 1 in 7:18, above); 17:3; 1 Thess. 1:9; Rev. 6:10; these declare that God fulfills the meaning of His Name; He is “very God,” in

distinction from all other gods, false gods (alethes, see John 3:33 in No. 1, signifies that He is veracious, “true” to His utterances, He cannot lie); (b) of Christ, John 1:9; 6:32; 15:1; 1 John 2:8; 5:20 (thrice); Rev. 3:7, 14; 19:11; His judgment, John 8:16 (in the best texts, instead of No. 1); (c) God’s words, John 4:37; Rev. 19:9, 21:5; 22:6; the last three are equivalent to No. 1; (d) His ways, Rev. 15:3; (e) His judgments, Rev. 16:7; 19:2; (to His riches, Luke 16:11; (g) His worshipers, John 4:23; (h) their hearts, Heb. 10:22; (i) the witness of the apostle John, John 19:35; (j) the spiritual, antitypical tabernacle, Heb. 8:2; 9:24, not that the wilderness tabernacle was false, but that it was a weak and earthly copy of the heavenly.!

Note: “Alethinos is related to alethes as form to contents or substances; alethes

denotes the reality of the thing, alethinos defines the relation of the conception to the thing to which it corresponds = genuine” (Cremer).

3.    gnesios (γνήσιος, 1103), primarily “lawfully begotten” (akin to ginomai, “to become”), hence, “true, genuine, sincere,” is used in the apostle’s exhortation to his “true yoke-fellow” in Phil. 4:3. See own, sincerity.

Note: In the kjv of 2 Cor. 1:18 and 1 Tim. 3:1, pistos, “faithful” (RV), is translated “true.”

B.    Verb.

aletheuo ( ληθεύω, 226) signifies “to deal faithfully or truly with anyone” (cf. Gen. 42:16, Sept., “whether ye deal truly or no”), Eph. 4:15, “speaking the truth”; Gal. 3:16, “I tell (you) the truth,” where probably the apostle is referring to the contents of his epistle.!

C.    Noun.

aletheia (άλήθεια, 225), “truth,” is used (a) objectively, signifying “the reality lying at the basis of an appearance; the manifested, veritable essence of a matter” (Cremer), e.g., Rom. 9:1; 2 Cor. 11:10; especially of Christian doctrine, e.g., Gal. 2:5, where “the truth of the Gospel” denotes the “true” teaching of the Gospel, in contrast to perversions of it; Rom. 1:25, where “the truth of God” may be “the truth concerning God” or “God whose existence is a verity”; but in Rom. 15:8 “the truth of God” is indicative of His faithfulness in the fulfillment of His promises as exhibited in Christ; the word has an absolute force in John 14:6; 17:17; 18:37, 38; in Eph. 4:21, where the RV, “even as truth is in Jesus,” gives the correct rendering, the meaning is not merely ethical “truth,” but “truth” in all its fullness and scope, as embodied in Him; He was the perfect expression of the truth; this is virtually equivalent to His statement in John 14:6; (b) subjectively, “truthfulness,” “truth,” not merely verbal, but sincerity and integrity of character, John

8:44; 3 John 3, RV; (C) in phrases, e.g., “in truth” (epi, “on the basis of”), Mark 12:14;

Luke 20:21; with en, “in,” 2 Cor. 6:7; Col. 1:6; 1 Tim. 2:7, RV (kjv, “in ... verity”), 1 John 3:18; 2 John 1, 3, 4.

Note: In Matt. 15:27, kjv, nai, “yea” (rv), is translated “truth.”

D. Adverbs.

1.    alethos (άληθως, 230), “truly, surely,” is rendered “of a truth” in Matt. 14:33;

26:73 and Mark 14:70, RV, (kjv, “surely”); Luke 9:27; 12:44; 21:3; John 6:14; 7:40; 17:8, rv, “of a truth (kjv, surely); Acts 12:11, rv (kjv, “of a surety”); “in truth,” 1 Thess. 2:13; “truly,” Matt. 27:54; Mark 15:39. See indeed, No. 3.

2.    gnesios (γνησίως, 1104), “sincerely, honorably” (akin to A, No. 3), is rendered “truly” (marg., “genuinely”) in Phil. 2:20 (kjv, “naturally”).!

Notes: (1) The particles ara, men, and de are sometimes rendered “truly” in the kjv,

but are differently rendered in the RV. (2) In 1 Cor. 14:25, kjv, ontos (RV, “indeed”) is rendered “of a truth. See certain, C, No. 1, indeed, No. 4. (3) In John 20:30, kjv, the particle oun, therefore (rv), is rendered “truly.”

trump, trumpet

A.    Noun.

salpinx (σάλπιγξ, 4536) is used (1) of the natural instrument, 1 Cor. 14:8; (2) of the supernatural accompaniment of divine interpositions, (a) at Sinai, Heb. 12:19; (b) of the acts of angels at the second advent of Christ, Matt. 24:31; (c) of their acts in the period of divine judgments preceding this, Rev. 8:2, 6, 13; 9:14; (d) of a summons to John to the presence of God, Rev. 1:10; 4:1; (e) of the act of the Lord in raising from the dead the saints who have fallen asleep and changing the bodies of those who are living, at the Rapture of all to meet Him in the air, 1 Cor. 15:52, where “the last trump” is a military allusion, familiar to Greek readers, and has no connection with the series in Rev. 8:6 to 11:15; there is a possible allusion to Num. 10:2-6, with reference to the same event, 1 Thess. 4:16, “the (lit., a) trump of God” (the absence of the article suggests the meaning “a trumpet such as is used in God’s service”).!

B.    Verb.

salpizo (σαλπίζω, 4537), “to sound a trumpet,” Matt. 6:2; as in (2) (c) above, Rev.

8:6, 7 8, 10, 12, 13; 9:1, 13; 10:7; 11:15; as in (2) (e) 1 Cor. 15:52.!

TRUMPETER

salpistes (σαλπιστής, 4538) occurs in Rev. 18:22.!

TRUST (Noun and Verb)

A.    Noun.

pepoithesis (πεποίθησις, 4006) is rendered trust in 2 Cor. 3:4, kjv; see confidence, No. 1.

B.    Verbs.

1. peitho (πείθω, 3982), intransitively, in the perfect and pluperfect active, “to have confidence, trust,” is rendered “to trust” in Matt. 27:43; Mark 10:24; Luke 11:22; 18:9; 2 Cor. 1:9; 10:7; Phil, 2:24; 3:4, kjv (rv, “to have confidence”); Heb. 2:13; in the present middle, Heb. 13:18, kjv (rv, “are persuaded”). See agree, No. 5, persuade.

2. pisteuo (πιστεύώ, 4100), “to entrust,” or, in the passive voice, “to be entrusted with,” is rendered “to commit to one’s trust,” in Luke 16:11; 1 Tim. 1:11; “to be put in trust with,” 1 Thess. 2:4, kjv (rv, “to be intrusted”).

Note: Wherever elpizo, “to hope,” is translated “to trust” in the kjv, the rv substitutes “to hope.” So proelpizo, “to hope before.” See hope.

For TRUTH see true TRY, TRIED

1.    dokimazo (δοκιμάζώ, 1381) is rendered “to try” in the kjv in 1 Cor. 3:13; 1 Thess. 2:4; 1 Pet. 1:7; 1 John 4:1: see prove, No. 1.

2.    peirazo (πειράζώ, 3985) is rendered “to try” in Heb. 11:17; Rev. 2:2, 10; 3:10. In Acts 16:7 it is rendered “assayed”; in 24:6, rv, “assayed” (kjv, “hath gone about”): see go, Note (2) (b). See examine, prove, tempt. Cf. peirao in Acts 26:21, rv, “assayed” (kjv, “went about”); see go, Note (2) (c).

Notes: (1) In Rev. 3:18, kjv,puroo, in the passive voice, “to be purified by fire” (RV,

“refined”), is rendered “tried.” (2) For dokimion, Jas. 1:3, kjv, “trying,” see proof. (3)

For dokimos, Jas. 1:12, kjv, “tried,” see approved. (4) In 1 Pet. 4:12, kjv, the phrase

pros peirasmon, lit., “for trial,” i.e., “for testing,” is rendered “to try (you),” rv, “to prove (you).”

TUMULT

1.    akatastasia (άκαταστασία, 181) is rendered “tumults” in Luke 21:9, rv; 2 Cor. 6:5; 12:20. See confound, A, No. 1.

2.    thorubos (θόρυβος, 2351), “a noise, uproar, tumult,” is rendered “tumult” in Matt. 27:24 and Mark 5:38; in Matt. 26:5, RV (kjv, “uproar”), so in Mark 14:2; in Acts 20:1, “uproar,” kjv and rv; in 24:18, “tumult”; in 21:34, kjv, “tumult” (RV, “uproar”).!

Note: For thorubeo, rv, “to make a tumult,” see noise, Note (2).

TURN

1.    strepho (στρέφώ, 4762) denotes (1) in the active voice, (a) “to turn” (something), Matt. 5:39; (b) “to bring back,” Matt. 27:3 (in the best texts; some have No. 2); (c) reflexively, “to turn oneself, to turn the back to people,” said of God, Acts 7:42; (d) “to turn one thing into another,” Rev. 11:6 (the only place where this word occurs after the Acts); (2) in the passive voice, (a) used reflexively, “to turn oneself,” e.g. Matt. 7:6; John 20:14, 16; (b) metaphorically, Matt. 18:3, RV, “(except) ye turn” (kjv, “... be converted”); John 12:40 (in the best texts; some have No. 4). See convert, A, No. 1.

2.    apostrepho (άποστρέφώ, 654) denotes (a) “to cause to turn away (apo), to remove,” Rom. 11:26; 2 Tim. 4:4 (1st clause); metaphorically, “to turn away from allegiance, pervert,” Luke 23:14; (b) “to make to return, put back,” Matt. 26:52, (c) in the passive voice, used reflexively, “to turn oneself away from,” Matt. 5:42; 2 Tim. 1:15; Titus 1:14; Heb. 12:25; in the active voice, Acts 3:26. See pervert, put.!

3.    diostrepho (διαστρέφω, 1294), “to distort” (dia, “asunder”), is rendered “to turn aside,” rv (kjv, “... away”), in Acts 13:8. See pervert, No. 2.

4.    epistrepho (έπιστρέφω, 1994) is used (a) transitively, “to make to turn towards”

(epi), Luke 1:16, 17; Jas. 5:19, 20 (to convert); (b) intransitively, “to turn oneself round,” e.g., in the passive voice, Mark 5:30 (see return); in the active voice, Matt. 13:15, rv, “turn again” (kjv, “be converted”); Acts 11:21; 14:15; 15:19; 1 Thess. 1:9, “ye turned,” the aorist tense indicating an immediate and decisive change, consequent upon a deliberate choice; conversion is a voluntary act in response to the presentation of truth. See convert.

5.    metastrepho (μεταστρέφω, 3344) signifies, in the passive voice, “to be turned” (of a change into something different, meta) in Acts 2:20 and Jas. 4:9: see pervert, No. 3.

6.    hupostrepho (ύποστρέφω, 5290) is used intransitively of “turning back, behind” (hupo), e.g., Luke 17:15, “turned back”; in 2:45, rv, “returned”: see return.

7.    apobaino (άποβαίνω, 576), “to go from,” is used metaphorically of events, “to issue, turn out,” Luke 21:13; Phil. 1:19. See GO, No. 21.

8.    metago (μετάγω, 3329), “to move from one side to another,” is rendered “to turn about” in Jas. 3:3, 4.!

9.    metatithemi (μετατίθημι, 3346), “to change,” is translated “turning (the grace of God)” in Jude 4. See carry, change, remove, translate.

10. anakampto (άνακάμπτω, 344), ana, “back,” kampto, “to bend,” is rendered “shall turn ... again,” in Luke 10:6. See return.

11.    ektrepo (έκτρέπω, 1624), “to cause to turn aside” (ek, “from,” trepo, “to turn”), is used in the passive voice, with middle sense, in 1 Tim. 1:6; 5:15; 6:20, RV, “turning away” (kjv, “avoiding”); 2 Tim. 4:4 (2nd clause); Heb. 12:13, “be (not) turned out of the way” (rv, marg., “put out of joint”); some adhere to the meaning “to turn aside, go astray”; the interpretation depends on the antithesis which follows, “but rather be healed” (RV), which is not the antithesis to “turning aside” or being “turned” out of the way; accordingly the marg. is to be preferred (the verb is often used medically).! In the Sept., Amos 5:5.!

12. apotrepo (άποτρέπω, 665), “to cause to turn away” (apo), is used in the middle voice in 2 Tim. 3:5.!

13.    peritrepo (περιτρέπω, 4062), “to turn about” (peri), is rendered “doth turn (thee to madness)” in Acts 26:24, rv, kjv, “doth make (thee mad).”!

14.    methistemi (μεθίστημι, 3179) is used metaphorically in Acts 19:26, “turned away (much people).” See put, remove, translate.

15. anastatoo (άναστατόω, 387), “to stir up, excite, unsettle” (ana, “up,” histemi, “to cause to stand”), is rendered “have turned (the world) upside down” in Acts 17:6. See TROUBLE, UPROAR.

16.    ginomai (γίνομαι, 1096), “to become,” is rendered “shall be turned” in John 16:20 (of sorrow into joy).

17.    ekklino (έκκλίνω, 1578), “to turn aside” (ek, “from,” klino, “to lean”), is rendered “have ... turned aside” in Rom. 3:12 (kjv, “are ... gone out of the way”); 16:17, rv, “turn away” (kjv, “avoid”); 1 Pet. 3:11, rv, ditto (kjv, “eschew”).!

18.    diadechomai (διαδέχομαι, 1237), “to receive through another, to receive in turn” (dia, “through,” dechomai, “to receive”), occurs in Acts 7:45, rv, “in their turn ... when they entered” (kjv, “that came after”); the meaning here is “having received (it) after,”

i.e., as from Moses under Joshua’s leadership. In the papyri the word is used similarly of

visiting as deputy (see also Field, Notes on the Trans. of the NT, 1:16).!

Notes: (1) In Matt. 2:22, kjv, anachoreo, “to retire, withdraw,” is rendered “turned

aside” (rv, “withdrew”). (2) For “turned to flight,” klino, Heb. 11:34, see flight, B. (3) For the phrase “by turn” in 1 Cor. 14:27 see course, B, Note (3).

TURNING

trope (τροπη, 5157), used especially of the revolution of the heavenly orbs (akin to

trepo, “to turn”), occurs in Jas. 1:17, “(neither shadow) that is cast by turning,” RV (kjv, “of turning”). For a more detailed treatment of the passage, see shadow, No. 2.!

For TURTLEDOVE see dove

For TUTOR see guardian and instructor, No. 1.

TWAIN, TWO

duo (δύο, 1417) is rendered “twain” in Matt. 5:41; 19:5, 6; 21:31; 27:21, 51; Mark 10:8 (twice); 15:38; in 1 Cor. 6:16 and Eph. 5:31, RV (kjv, “two”); Eph. 2:15; in Rev. 19:20, rv (kjv, “both”).

Notes: (1) In the following phrases the numeral is used distributively: (a) ana duo, “two apiece,” John 2:6 (in some mss., Luke 9:3); in Luke 10:1, “two and two” (“by twos”); (b) kata duo, “by two,” 1 Cor. 14:27; (c) duo duo, “by two and two,” lit., “two (and) two,” Mark 6:7 (not a Hebraism; the form of expression is used in the papyri); (d) eis duo, “into two,” “in twain,” Matt. 27:51 and Mark 15:38 (see above). (2) In Luke 17:34 duo stands for “two men”; in v. 35 for “two women.”

TWELFTH

dodekatos (δωδέκατος, 1428) occurs in Rev. 21:20.!

TWELVE

dodeka (δώδεκα, 1427) is used frequently in the Gospels for the twelve apostles, and in Acts 6:2; 1 Cor. 15:5; Rev. 21:14b; of the tribes of Israel, Matt. 19:28; Luke 22:30; Jas. 1:1; Rev. 21:12c (cf. 7:5-8; 12:1); in various details relating to the heavenly Jerusalem, Rev. 21:12-21; 22:2. The number in general is regarded as suggestive of divine administration.

TWENTY

eikosi (είκοσι, 1501) occurs in Luke 14:31; John 6:19; Acts 1:15; 27:28; 1 Cor. 10:8; of the “four and twenty” elders, in Rev. 4:4 (twice), 10; 5:8; 11:16; 19:4 (combined in one numeral with tessares, “four,” in some mss.).!

twice

dis (δίς, 1364) occurs in Mark 14:30, 72; Luke 18:12; Jude 12; combined with

muriades, “ten thousand,” in Rev. 9:16; rendered “again” in Phil. 4:16 and 1 Thess. 2:18. See AGAIN.!

twinkling

rhipe (ριπή, 4493), akin to rhipto, “to hurl,” was used of any rapid movement, e.g., the throw of a javelin, the rush of wind or flame; in 1 Cor. 15:52 of the “twinkling” of an eye.!

For TWO see twain

two-edged

distomos (δίστομος, 1366), lit., “two-mouthed” (dis, and stoma, “a mouth”), was used of rivers and branching roads; in the NT of swords, Heb. 4:12; Rev. 1:16; 2:12, RV, “two-edged” (kjv, “with two edges”).! In the Sept., Judg. 3:16; Ps. 149:6; Prov. 5:4.!

For TWOFOLD MORE see double two HUNDRED

diakosioi (διακόσιοι, 1250) occurs in Mark 6:37; John 6:7; 21:8; Acts 23:23 (twice); 27:37, “two hundred (threescore and sixteen)”; Rev. 11:3, “(a thousand) two hundred (and threescore)”; so 12:6.!

Note: In Acts 27:37, some ancient authorities read “about threescore and sixteen

souls” (rv, margin). The confusion was quite natural when the word diakosioi was not written in full but represented by one Greek letter. The larger number is by no means improbable: Josephus sailed for Rome in A.D. 63 in a ship which had 600 on board (Life, ch. 3).

For TWO THOUSAND see thousand, Note (1)