U

For UNAPPROACHABLE, 1 Tim. 6:16, rv, see approach, B UNAWARES

Notes: (1) In Heb. 13:2, lanthano, “to escape notice,” is used with the aorist participle of xenizo, “to entertain,” signifying “entertained ... unawares” (an idiomatic usage common in classical Greek). (2) For aiphnidios, “unawares,” in Luke 21:34, kjv, see suddenly. (3) In Gal. 2:4, kjv, pareisaktos, “brought in secretly,” is rendered “unawares brought in.” See privily, Note: cf. bring, No. 17.! (4) In Jude 4, kjv, pareisduno, “to slip in secretly,” is rendered “crept in unawares.” See creep, A, No. 2.! UNBELIEF

1.    apistia (άπιστία, 570), “unbelief’ 12 times, but see belief, C, Note (2) for references.

2.    apeitheta (άπείθεια, 543) is always rendered “disobedience” in the rv; in Rom. 11:30, 32 and Heb. 4:6, 11, kjv, “unbelief.” See disobedience, A, No. 1. UNBELIEVER

apistos (άπιστος, 571), an adjective, is used as a noun, rendered “unbeliever” in 2 Cor. 6:15 and 1 Tim. 5:8, RV; plural in 1 Cor. 6:6 and 2 Cor. 6:14; kjv only, Luke 12:46 (rv, “unfaithful”). See belief, C, Note (3), faithless, incredible.

UNBELIEVING

A. Adjective.

apistos (άπιστος, 571): see belief, C, Note (3).

B.    Verb.

apeitheo (άπειθέω, 544): see disbelieve, disobedient, C.

unblameable, unblameably

A. Adjectives.

1.    amemptos (άμεμπτος, 273), “unblameable” (from a, negative, and memphomai, “to find fault”), is so rendered in 1 Thess. 3:13, i.e., “free from all valid charge.” See blame, B, No. 3.

2.    amomos (αμωμος, 299): see blemish, B.

B. Adverb.

amemptos (άμέμπτως, 274) is used in 1 Thess. 2:10, “unblameably,” signifying that no charge could be maintained, whatever charges might be made. See blame, C.

For UNCEASING see cease, B. For UNCEASINGLY, rv, in Rom. 1:9,

see cease, C

uncertain, uncertainly, uncertainty

A. Adjective.

adelos (αδηλος, 82) denotes (a) “unseen”; with the article, translated “which appear

not” (a, negative, delos, “evident”), Luke 11:44; (b) “uncertain, indistinct,” 1 Cor. 14:8.! In the Sept., Ps. 51:6.!

B. Adverb.

adelos (άδήλως, 84), “uncertainly” (akin to A), occurs in 1 Cor. 9:26.!

C.    Noun.

adelotes (άδηλότης, 83), “uncertainty” (akin to A and B), occurs in 1 Tim. 6:17, “(the) uncertainty (of riches),” RV (the kjv translates it as an adjective, “uncertain”), i.e.,

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

riches the special character of which is their “uncertainty”; the Greek phrase is a rhetorical way of stressing the noun “riches”; when a genitive (here “of riches”) precedes the governing noun (here “uncertainty”) the genitive receives emphasis.! UNCHANGEABLE

aparabatos (άπαράβατος, 531) is used of the priesthood of Christ, in Heb. 7:24, “unchangeable,” “unalterable, inviolable,” RV, marg. (a meaning found in the papyri); the more literal meaning in kjv and RV margins, “that doth not pass from one to another,” is not to be preferred. This active meaning is not only untenable, and contrary to the constant usage of the word, but does not adequately fit with either the preceding or the succeeding context.!

For UNCIRCUMCISED and UNCIRCUMCISION see circumcision UNCLEAN

A. Adjectives.

1.    akathartos (άκάθαρτος, 169), “unclean, impure” (a, negative, kathairo, “to purify”), is used (a) of “unclean” spirits, frequently in the Synoptists, not in John’s gospel; in Acts 5:16; 8:7; Rev. 16:13; 18:2a (in the 2nd clause the birds are apparently figurative of destructive satanic agencies); (b) ceremonially, Acts 10:14, 28; 11:8; 1 Cor. 7:14; (c) morally, 2 Cor. 6:17, including (b), rv; “no unclean thing”; Eph. 5:5; Rev. 17:4,

rv, “the unclean things” (kjv follows the text which have the noun akathartes, “the filthiness”).

2.    koinos (κοινός, 2839), “common,” is translated “unclean” in Rom. 14:14 (thrice); in Rev. 21:27, RV (kjv, “that defileth,” follows the inferior texts which have the verb koinoo: see B). See common, defile, C, unholy, No. 2.

B.    Verb.

koinoo (κοινόώ, 2840), to make koinos, “to defile,” is translated “unclean” in Heb. 9:13, kjv, where the perfect participle, passive, is used with the article, hence the rv, “them that have been defiled.” See defile, A, No. 1.

C.    Noun.

akatharsia (άκαθαρσία, 167), akin to A, No. 1, denotes “uncleanness,” (a) physical, Matt. 23:27 (instances in the papyri speak of tenants keeping houses in good condition); (b) moral, Rom. 1:24; 6:19; 2 Cor. 12:21; Gal. 5:19; Eph. 4:19; 5:3; Col. 3:5; 1 Thess. 2:3 (suggestive of the fact that sensuality and evil doctrine are frequently associated); 4:7.!

Note: In 2 Pet. 2:10, kjv, miasmos, “a defilement,” is rendered “uncleanness”; see DEFILEMENT, B, No. 2.!

For UNCLOTHED see strip UNCOMELY

aschemon (άσχήμών, 809), “shapeless” (a, negative, schema, “a form”), the opposite

of euschemon, “comely,” is used in 1 Cor. 12:23.! In the Sept., Gen. 34:7; Deut. 24:3.!

Note: For the verb aschemoneo, rendered “to behave oneself uncomely” in 1 Cor. 7:36, kjv, see behave, No. 4.

UNCONDEMNED

akatakritos (άκατάκριτος, 178), rendered “uncondemned” in Acts 16:37; 22:25 (a,

negative, katakrino, “to condemn”), properly means “without trial, not yet tried.” Sir W. M. Ramsay points out that the apostle, in claiming his rights, would probably use the Roman phrase re incognita, i.e., “without investigating our case” (The Cities of St. Paul, p. 225).!

For UNCORRUPTIBLE see corrupt, C, No. 2. For UNCORRUPTNESS,

see corrupt, B, No. 4

UNCOVER

apostegazo (άποστεγάζω, 648) signifies “to unroof” (apo, from, stege, “a roof’),

Mark 2:4.!

For UNCOVERED, 1 Cor. 11:5, 13, see unveiled

For UNCTION see anoint, B

UNDEFILED

amiantos (άμίαντος, 283), “undefiled, free from contamination” (a, negative, miaino, “to defile”), is used (a) of Christ, Heb. 7:26; (b) of pure religion, Jas. 1:27; (c) of the eternal inheritance of believers, 1 Pet. 1:4; (d) of the marriage bed as requiring to be free from unlawful sexual intercourse, Heb. 13:4.!

UNDER, UNDERNEATH

1.    hupokato (ύποκάτω, 5270), an adverb signifying “under,” is used as a preposition and rendered “under” in Mark 6:11; 7:28; Luke 8:16; Heb. 2:8; Rev. 5:3, 13; 6:9; 12:1; “underneath” in Matt. 22:44, RV (Mark 12:36 in some mss.); John 1:50, RV (kjv, “under”).!

2.    katotero (κάτω, 2736), the comparative degree of kato, “below, beneath,” occurs in Matt. 2:16, “under.”

3.    elasson (έλάσσων, 1640), the neuter of the adjective elasson, “less,” is used adverbially in 1 Tim. 5:9, “under” (or “less than”). See less.

Notes: (1) The preposition epi, “upon,” is rendered “under” in Heb. 7:11; 9:15; 10:28,

kjv (rv, “on the word of’). (2) The preposition en, “in,” is rendered “under” in Matt.

7:6; Rom. 3:19 (1st part). (3) The usual preposition is hupo.

UNDERGIRD

hupozonnumi (ύποζώννυμι, 5269), hupo, “under,” zonnumi, “to gird,” is used of frapping a ship, Acts 27:17, bracing the timbers of a vessel by means of strong ropes.! UNDERSTAND, UNDERSTOOD

A. Verbs.

1. suniemi (συνίημι, 4920), primarily, “to bring or set together,” is used

metaphorically of “perceiving, understanding, uniting” (sun), so to speak, the perception with what is perceived, e.g., Matt. 13:13-15, 19, 23, 51; 15:10; 16:12; 17:13, and similar passages in Mark and Luke; Acts 7:25 (twice); 28:26, 27; in Rom. 3:11, the present participle, with the article, is used as a noun, lit., “there is not the understanding (one),” in

a moral and spiritual sense; Rom. 15:21; 2 Cor. 10:12, RV, “are (without) understanding,” kjv, “are (not) wise”; Eph. 5:17, rv, “understand.” See consider, Note (2).

2.    noeo (νοιέω, 3539), “to perceive with the mind,” as distinct from perception by feeling, is so used in Matt. 15:17, kjv, “understand,” RV, “perceive”; 16:9, 11; 24:15 (here rather perhaps in the sense of considering) and parallels in Mark (not in Luke); John 12:40; Rom. 1:20; 1 Tim. 1:7; Heb. 11:3; in Eph. 3:4, kjv, “may understand” (RV, “can perceive”); 3:20, “think”; 2 Tim. 2:7, “consider,” See consider, No. 4.!

3.    ginosko (γινώσκω, 1097), “to know, to come to know,” is translated “to understand” in the kjv in Matt. 26:10 and John 8:27 (RV, “to perceive”); kjv and RV in John 8:43; 10:6; in 10:38, rv (in some textspisteuo, kjv, “believe”); kjv and rv in 12:16; 13:7 RV, kjv, “know” (see Note under know, No. 2); Acts 8:30; in Phil. 1:12, kjv, rv, “know” (in some texts, Acts 24:11, kjv). See know, No. 1.

4.    epistamai (έπίσταμαι, 1987), “to know well,” is rendered “to understand” in Mark 14:68; Jude 10, rv, 2nd clause (kjv, “know”). See know, No. 5.

5.    punthanomai (πυνθάνομαι, 4441), “to inquire,” is rendered “to understand” in Acts 23:34. See inquire.

6.    gnorizo (γνωρίζω, 1107), “to make known,” is rendered “I give ... to understand” in 1 Cor. 12:3. See know, No. 8.

7.    agnoeo (άγνοέω, 50), “to be ignorant,” is rendered “they understood not” in Mark 9:32; Luke 9:45; in 2 Pet. 2:12, kjv, rv, “they are ignorant of” See ignorant, B, No. 1.

Notes: (1) In 1 Cor. 13:2, kjv, oida, “to know, to perceive,” is rendered “understand”

(rv, “know”); so in 14:16. (2) For manthano, rendered “understand in Acts 23:27, kjv,

see learn, No. 1. (3) In 1 Cor. 13:11, kjv,phroneo, “to be minded,” is rendered “I

understood” (rv, “I felt”). (4) Forparakoloutheo, Luke 1:3, kjv, “have perfect understanding of,” see trace.

B. Adjectives.

1.    eusemos (εΰσήμος, 2154), primarily denotes “conspicuous” or “glorious” (as in Ps. 81:3, Sept.; RV, “solemn”!), then, “distinct, clear to understanding,” 1 Cor. 14:9, “easy to be understood” (kjv, marg., “significant”).!

2.    dusnoetos (δυσνόήτος, 1425), “hard to be understood” (dus, a prefix like Eng., “mis- or un-,” and A, No. 2), occurs in 2 Pet. 3:16.!

UNDERSTANDING

A. Nouns.

1.    nous (νους, 3563), for which see mind, No. 1, is translated “understanding” in Luke 24:45, kjv (rv, “mind”); 1 Cor. 14:14, 15 (twice), 19; Phil. 4:7; Rev. 13:18.

2.    sunesis (σύνεσις, 4907), akin to suniemi, “to set together, to understand,” denotes

(a) “the understanding, the mind or intelligence,” Mark 12:33; (b) “understanding, reflective thought,” Luke 2:47; 1 Cor. 1:19, RV, “prudence”, Eph. 3:4, RV (KV, “knowledge”); Col. 1:9; 2:2; 2 Tim. 2:7.! See prudence, No. 2.

3. dianoia (διάνοια, 1271), for which see mind, No. 2, is rendered “understanding” in Eph. 4:18; 1 John 5:20 (in some texts, Eph. 1:18, kjv, for kardia, “heart,” rv).

B. Adjective.

asunetos (άσύνετος, 801), “without understanding or discernment” (a, negative,

sunetos, “intelligent, understanding”), is translated “without understanding” in Matt. 15:16; Mark 7:18; Rom. 1:31; 10:19, RV, “void of understanding” (kjv, “foolish”); in Rom. 1:21, RV, “senseless” (kjv, “foolish”).!

Note: In 1 Cor. 14:20, kjv, phren, “the mind,” is translated “understanding” (twice), RV, “mind.”

For UNDONE (leave) see leave, No. 1 UNDRESSED

agnaphos (αγναφος, 46), “uncarded” (a, negative, knapto, “to card wool”), is rendered “undressed,” of cloth, in Matt. 9:16 and Mark 2:21, RV (kjv, “new”).!

For UNEQUALLY see yoked

unfaithful

apistos (απιστος, 571), “unbelieving, faithless,” is translated “unfaithful” in Luke 12:46, rv (kjv, “unbelievers”). See belief, C, Note (3), faithless, incredible.

For UNFEIGNED see dissimulation, C For UNFRUITFUL see fruit, B, No. 2 UNGODLINESS, UNGODLY

A. Noun.

asebeu ( σέβεια, 763), “impiety, ungodliness,” is used of (a) general impiety, Rom. 1:18; 11:26; 2 Tim. 2:16; Titus 2:12; (b) “ungodly” deeds, Jude 15, RV, “works of ungodliness”; (c) of lusts or desires after evil things, Jude 18. It is the opposite of

eusebeia, “godliness.”!

Note: Anomia is disregard for, or defiance of, God’s laws; asebeia is the same attitude towards God’s Person.

B. Adjective.

asebes (άσεβής, 765), “impious, ungodly” (akin to A), “without reverence for God,” not merely irreligious, but acting in contravention of God’s demands, Rom. 4:5; 5:6; 1 Tim. 1:9; 1 Pet. 4:18; 2 Pet. 2:5 (v. 6 in some mss.); 3:7; Jude 4, 15 (twice).!

C. Verb.

asebeo (άσεβέω, 764), akin to A and B, signifies (a) “to be or live ungodly,” 2 Pet. 2:6; (b) “to commit ungodly deeds,” Jude 15.!

UNHOLY

1.    anosios (άνόσιος, 462), (a, negative, n, euphonic, hosios, “holy”), “unholy, profane,” occurs in 1 Tim. 1:9; 2 Tim. 3:2.! Cf. holy. In the Sept., Ezek. 22:9.!

2.    koinon (κοινός, 2839), the neut. of koinos, “common,” is translated “an unholy thing” in Heb. 10:29. See common, defile, C, unclean, A, No. 2.

For UNITED, Rom. 6:5, rv, see plant, C; in Heb. 4:2, see mixed (with),

Note

UNITY

henotes (ένότης, 1775), from hen, the neuter of heis, “one.” is used in Eph. 4:3, 13.! UNJUST

adikos (αδικος, 94), “not in conformity with dike. ‘right,’” is rendered “unjust” in the kjv and rv in Matt. 5:45; Luke 18:11; Acts 24:15; elsewhere for the kjv “unjust” the rv has “unrighteous. See unrighteous.

Note: For adikeo, “to be unrighteous,” or “do unrighteousness,” Rev. 22:11, RV, and adikia, “unrighteous,” Luke 16:8 and 18:6, rv, see unrighteousness.

For UNKNOWN see ignorance, B, No. 1, and know, 13, No. 4 UNLADE

apophortizo (άποφορτίζομαι, 670), “to discharge a cargo” (apo, “from,” phortizo, “to load”), is used in Acts 21:3.!

UNLAWFUL

athemitos (άθέμιτος, 111), a late form for athemistos (themis, “custom, right”; in classical Greek “divine law”), “contrary to what is right,” is rendered “an unlawful thing” (neuter) in Acts 10:28; in 1 Pet. 4:3, “abominable.”!

Note: For 2 Pet. 2:8, kjv, see lawless.

UNLEARNED

1.    agrammatos (άγράμματος, 62), lit., “unlettered” (grammata, “letters”: grapho, “to write”) Acts 4:13, is explained by GrimmThayer as meaning “unversed in the learning of the Jewish schools”; in the papyri, however, it occurs very frequently in a formula used by one who signs for another who cannot write, which suggests that the rulers, elders and scribes regarded the apostles as “unlettered” (Moulton and Milligan).!

2.    amathes (άμαθής, 261), “unlearned” manthano, “to learn”), is translated “unlearned” in 2 Pet. 3:16, kjv (rv, “ignorant”).!

3.    apaideutos (άπαίδευτος, 521), “unintructed” (paideuo, “to train, teach”), is translated “unlearned” in 2 Tim. 2:23, kjv (rv, “ignorant”).!

Note: For idiotes, rendered “unlearned” in 1 Cor. 14:16, 23, 24, see ignorant, No. 4. For UNLEAVENED see bread, No. 2 For UNLESS see except UNLIFTED

anakalupto (άνακαλύπτω, 343), “to uncover, unveil,” used in 2 Cor. 3:14 with the

negative me, “not,” is rendered “unlifted,” rv, kjv, “untaken away” (a paraphrase rather than translation); the RV marg., “remaineth, it not being revealed that it is done away,” is not to be preferred. The best rendering seems to be, “the veil remains unlifted (for it is in Christ that it is done away).” Judaism does not recognize the vanishing of the glory of the Law as a means of life, under God’s grace in Christ. In 3:18 the RV, “unveiled (face)”

(kjv, “open”), continues the metaphor of the veil (vv. 13-17), referring to hindrances to the perception of spiritual realities, hindrances removed in the unveiling.!

UNLOOSE

luo (λύώ, 3089), “to loose,” is rendered “to unloose” in Mark 1:7; Luke 3:16; John 1:27; in Acts 13:25, rv: see loose.

UNMARRIED

agamos (αγαμος, 22), a, negative, gameo, “to marry,” occurs in 1 Cor. 7:8, 11, 32, 34.!

UNMERCIFUL

aneleemon (άνελεήμών, 415), “without mercy” (a, negative, n, euphonic, eleemon, “merciful”), occurs in Rom. 1:31.!

For UNMIXED, Rev. 14:10, rv, see mixture, Note For UNMOVABLE, Acts 27:41, see move, B, No. 1; in 1 Cor. 15:58,

move, B, No. 2

UNPREPARED

aparaskeuastos (άπαρασκεύαστος, 532), from a, negative, and paraskeuazo (see prepare, B, No. 4), occurs in 2 Cor. 9:4.!

UNPROFITABLE, UNPROFITABLENESS

A. Adjectives.

1.    achreios (άχρειος, 888), “useless” (chreia, “use”), “unprofitable,” occurs in Matt. 25:30 and Luke 17:10.! In the Sept., 2 Sam. 6:22.!

2.    achrestos (άχρηστος, 890), “unprofitable, unserviceable” (chrestos, “serviceable”),

is said of Onesimus, Philem. 11, antithetically to euchrestos, “profitable,” with a play on

the name of the converted slave (from onesis, “profit”).!

Note: Achreios is more distinctly negative than achrestos, which suggests positively hurtful.

3.    alusiteles (άλυσιτελής, 255), “not advantageous, not making good the expense involved” (lusiteles, “useful”) occurs in Heb. 13:17.!

4.    anopheles (άνώφέλες, 512), “not beneficial or serviceable” (a, negative, n,

euphonic, opheleo, “to do good, to benefit”), is rendered “unprofitable” in Titus 3:9; in the neuter, used as a noun, “unprofitableness,” Heb. 7:18, said of the Law as not accomplishing that which the “better hope” could alone bring.! In the Sept., Prov. 28:3; Isa. 44:10; Jer. 2:8.!

B. Verb.

achreoo, or achreioo (άχρειόώ, 889), akin to A, No. 1, “to make useless,” occurs in Rom. 3:12, in the passive voice, rendered “they have ... become unprofitable.”!

For UNQUENCHABLE see quench UNREASONABLE

1.    alogos (άλογος, 249), “without reason, irrational,” is rendered “unreasonable” in Acts 25:27. See brute.

2.    atopos (άτοπος, 824), lit., “out of place” (topos, “a place”), is translated “unreasonable” in 2 Thess. 3:2, where the meaning intended seems to be “perverse, truculent.” See amiss.

For UNREBUKEABLE see blame, B, No. 5 UNRIGHTEOUS

adikos (άδικος, 94), not conforming to dike, “right,” is translated “unrighteous” in Luke 16:10 (twice), RV, 11; Rom. 3:5; 1 Cor. 6:1, RV; 6:9; Heb. 6:10; 1 Pet. 3:18, RV; 2 Pet. 2:9, rv: see unjust.

UNRIGHTEOUSNESS

A.    Noun.

adikia (άδικία, 93) denotes (a) “injustice,” Luke 18:6, lit., “the judge of injustice”; Rom. 9:14; (b) “unrighteousness, iniquity,” e.g., Luke 16:8, lit., “the steward of unrighteousness,” RV marg., i.e., characterized by “unrighteousness”; Rom. 1:18, 29; 2:8; 3:5; 6:13; 1 Cor. 13:6, RV, “unrighteousness”; 2 Thess. 2:10, “[with all (lit., ‘in every) deceit’] of unrighteousness,” i.e., deceit such as “unrighteousness” uses, and that in every variety; Antichrist and his ministers will not be restrained by any scruple from words or deeds calculated to deceive; 2 Thess. 2:12, of those who have pleasure in it, not an intellectual but a moral evil; distaste for truth is the precursor of the rejection of it; 2 Tim. 2:19, RV; 1 John 1:9, which includes (c); (c) “a deed or deeds violating law and justice”

(virtually the same as adikema, “an unrighteous act”), e.g., Luke 13:27, “iniquity”; 2 Cor. 12:13, “wrong,” the wrong of depriving another of what is his own, here ironically of a favor; Heb. 8:12, 1st clause, “iniquities,” lit., “unrighteousnesses” (plural, not as kjv); 2 Pet. 2:13, 15, rv, “wrongdoing,” kjv, “unrighteousness”; 1 John 5:17. See iniquity.

Notes: (1) In 2 Cor. 6:14, kjv, anomia, “lawlessness,” is translated “unrighteousness”

(RV, “iniquity”). (2) Adikia is the comprehensive term for wrong, or wrongdoing, as

between persons; anomia, “lawlessness,” is the rejection of divine law, or wrong committed against it.

B.    Verb.

adikeo (άδικέω, 91), “to do wrong,” is rendered in Rev. 22:11, rv, firstly, “he that is unrighteous,” lit., “the doer of unrighteousness” (present participle of the verb, with the article), secondly, “let him do unrighteousness (still),” the retributive and permanent effect of a persistent course of unrighteous-doing (kjv, “he that is unjust, let him be unjust”). See hurt, offender, Note, wrong.

For UNRIPE, UNTIMELY, see fig, No. 2 UNRULY

1. anupotaktos (άνυπότακτος, 506), “not subject to rule” (a, negative, n, euphonic,

hupotasso, “to put in subjection”), is used (a) of things, Heb. 2:8, rv, “not subject” (kjv, “not put under”); (b) of persons, “unruly,” 1 Tim. 1:9, RV (kjv, “disobedient”); Titus 1:6,

10. See disobedient, B, Note.!

2. ataktos (άτάκτως, 814) is rendered “unruly” in 1 Thess. 5:14, kjv (marg. and rv, “disorderly). See disorderly, A.!

Note: In Jas. 3:8, some texts have akataschetos, “that cannot be restrained,” kjv, “unruly”: see restless.!

UNSEARCHABLE

1.    anexeraunetos, or anexereunetos (άνεξερεύνήτος, 419), a, negative, n, euphonic,

ex (ek), “out,” eraunao, “to search, examine,” is used in Rom. 11:33, of the judgments of God.!

2.    anexichniastos (άνεξιχνίαστος, 421), with the same prefixes as in No. 1 and an

adjectival form akin to ichneuo, “to trace out” (ichnos, “a footprint, a track”), is translated “unsearchable” in Eph. 3:8, of the riches of Christ; in Rom. 11:33, “past tracing out,” of the ways of the Lord (cf. No. 1, in the same verse). The ways of God are the outworkings of His judgment. Of the two questions in v. 34, the first seems to have reference to No. 1, the second to No. 2. See find, Note (3), trace.! UNSEEMLINESS, UNSEEMLY

aschemosune (άσχήμοσύνή, 808), from aschemon, “unseemly,” is rendered “unseemliness” in Rom. 1:27, RV: see shame, No. 4.

Note: For “behave ... unseemly” see behave, No. 4.

For UNSETTLE, Gal. 5:12, rv, see stir, No. 12 For UNSKILLFUL, Heb. 5:13, see experience, No. 1 UNSPEAKABLE

1.    anekdiegetos (άνεκδιηγήτος, 411) denotes “inexpressible” (a, negative, n,

euphonic, ekdiegeomai, “to declare, relate”), 2 Cor. 9:15, “unspeakable” (of the gift of God); regarding the various explanations of the gift, it seems most suitable to view it as the gift of His Son.!

2. aneklaletos ( νεκλάλήτος, 412) denotes “unable to be told out” (eklaleo, “to speak out”), 1 Pet. 1:8, of the believer joy.!

3. arrhetos (αρρήτος, 731), primarily, “unspoken” (a, negative, rhetos, “spoken”), denotes “unspeakable,” 2 Cor. 12:4, of the words heard by Paul when caught up into paradise.! The word is common in sacred inscriptions especially in connection with the Greek Mysteries; hence Moulton and Milligan suggest the meaning “words too sacred to be uttered.”

For UNSPOTTED see SPoT, C UNSTABLE, UNSTEADFAST

1.    asteriktos (άστηρικτος, 793), a, negative, sterizo, “to fix,” is used in 2 Pet. 2:14; 3:16, kjv, “unstable,” rv, “unsteadfast.”!

2.    akatastatos (άκατάστατος, 182), from kathistemi, “to set in order,” is rendered “unstable” in Jas. 1:8: see restless.

For UNTAKEN AWAY, 2 Cor. 3:14, kjv, see unlifted

unthankful

acharistos (άχάριστος, 884) denotes “ungrateful, thankless” (charis, “thanks”), Luke 6:35; 2 Tim. 3:2.!

For UNTIL and UNTO see f, p. 1 For UNTIMELY see fig, No. 2 For UNTOWARD see crooked UNVEILED

akatakaluptos (άκατακάλυπτος, 177), “uncovered” (a, negative, katakalupto, “to cover”), is used in 1 Cor. 11:5, 13, RV, “unveiled,” with reference to the injunction forbidding women to be “unveiled” in a church gathering.! Whatever the character of the covering, it is to be on her head as “a sign of authority” (v. 10), RV, the meaning of which is indicated in v. 3 in the matter of headships, and the reasons for which are given in vv. 7-9, and in the phrase “because of the angels,” intimating their witness of, and interest in, that which betokens the headship of Christ. The injunctions were neither Jewish, which required men to be veiled in prayer, nor Greek, by which men and women were alike “unveiled.” The apostle’s instructions were “the commandment of the Lord” (14), and were for all the churches (vv. 33, 34).

Note: For the verb anakalupto, rendered “unveiled” in 2 Cor. 3:18, rv, see unlifted (2nd ref.).

UNWASHED

aniptos (ανιπτος, 449), “unwashed” (a, negative, nipto, “to wash”), occurs in Matt. 15:20; Mark 7:2 (v. 5 in some mss.).!

UNWILLING

Note: “I am unwilling” is the RV rendering of thelo, “to will,” with the negative ou, in

3 John 13 (kjv, “I will not”).

UNWISE

1.    anoetos (άνόητος, 453) is translated “unwise” in Rom. 1:14, kjv; see foolish, No.

2.

2.    aphron (αφρων, 878) is translated “unwise” in Eph. 5:17, kjv; see foolish, No. 1.

3.    asophos (ασοφος, 781), a, negative, is rendered “unwise” in Eph. 5:15, rv (kjv, “fools.)”!

unworthily, unworthy

A. Adverb.

anaxios (άναξίως, 371) is used in 1 Cor. 11:27, of partaking of the Lord’s Supper “unworthily,” i.e., treating it as a common meal, the bread and cup as common things, not apprehending their solemn symbolic import. In the best texts the word is not found in v. 29 (see rv).!

B. Adjective.

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

anaxios (ανάξιος, 370), a, negative, n, euphonic, axios, “worthy,” is used in 1 Cor. 6:2. In modern Greek it signifies “incapable.”!

Note: In Acts 13:46, “unworthy” represents the adjective axios, preceded by the negative ouk.

UP

Notes: (1) In Matt. 13:6 and Mark 4:6, kjv, anatello, “to rise” (of the sun), is rendered “was up.” See rise. (2) The adverb is used with numerous Eng. verbs to translate single Greek verbs. In John 11:41 and Heb. 12:15, however, the adverb ano, “up,” is used separately: see above, brim, high.

For UPBRAID see reproach, B, No. 1 UPHOLD

phero (φέρώ, 5342), “to bear, carry, uphold,” is rendered “upholding” in Heb. 1:3.

See bear.

For UPON see f, p. 1 For UPPER see chamber, country, B, No. 1, room UPPERMOST

Note: In Luke 11:43 protokathedna, “a chief seat,” is translated “uppermost seats,”

kjv (rv, “chief seats”). In Matt. 23:6 and Mark 12:39, kjv,protoklisia, “a chief place,” is translated “uppermost rooms” (rv, “chief place” and “chief places”). See chief, B, Nos.

6 and 7.

For UPRIGHT see straight, No. 2; UPRIGHTLY see walk, No. 6 UPRIGHTNESS

euthutes (εύθύτης, 2118), from euthus, “straight,” is rendered “uprightness” in Heb. 1:8, RV, kjv, “righteousness,” marg., “rightness,” or, “straightness.”!

For UPROAR (Noun), thorubos, see tumult, and for stasis see riot

UPROAR (Verbs)

thorubeo (θορυβέώ, 2350), used in the middle voice, denotes “to make a noise or

uproar,” or, transitively, in the active voice, “to trouble, throw into confusion,” Acts 17:5. See ADO, noise, trouble.

Note: For suncheo, “to confuse,” Acts 21:31 (kjv, “was in an uproar”), see confusion; for anastatoo, Acts 21:38 (kjv, “madest an uproar”), see stir up.

For UPSIDE DOWN see turn, No. 15.

URGE

Notes: (1) In Acts 13:50, kjv,parotruno, “to urge on” (rv), is rendered “stirred up.”! (2) In Acts 13:43,peitho, “to persuade,” is rendered “urged,” rv (kjv, “persuaded”). (3) For enecho, rendered “to urge” in Luke 11:53, kjv, see entangle, No. 3.

US

The oblique cases of hemeis, “we,” are the genitive hemon, “of us,” the dative hemin,

“to us,” the accusative hemas, “us.” When the nominative hemeis is used, it is always emphatic, e.g., John 11:16, “(let) us (go)”; lit., “we, let us go”; 1 Thess. 5:8, “let us ... be sober,” lit., “we ... let us be sober.” Sometimes the oblique cases are governed by prepositions.

USE (Noun), USEFUL

1.    hexis (εξις, 1838), akin to echo, “to have,” denotes “habit, experience,” “use,” Heb. 5:14.!

2.    chreia (χρεία, 5532), “need,” is translated “uses” in Titus 3:14; in Eph. 4:29, kjv, “(for the) use (of edifying),” rv, “(as the) need (may be).” See necessity, need.

3.    chresis (χρησις, 5540), “use” (akin to chraomai, “to use”), occurs in Rom. 1:26, 27.!

Notes: (1) In 2 Tim. 2:21, the adjective euchrestos, “useful, serviceable” (eu, “well,”

chraomai, “to use”), is translated “meet for ... use”; in 4:11, “useful,” rv (kjv, “profitable”); in Philem. 11, “profitable”. See profitable, B, No. 2.! (2) In 1 Cor. 8:7 the best texts have the noun sunetheia, rv, “being used,” lit., “by the custom (of the idol),” i.e., by being associated. See custom. In the Sept., Prov. 31:13.! Contrast achrestos, “unprofitable,” Philem. 1:1.!

USE (Verb)

1.    chraomai (χράω, 5531), from chre, “it is necessary,” denotes (a) “to use,” Acts 27:17; 1 Cor. 7:21, where “use it rather” means “use your bondservice rather”; 7:31, where “they that use (this world)” is followed by the strengthened form katachraomai, rendered “abusing,” or “using to the full” (RV, marg.); 9:12, 15; 2 Cor. 1:17; 3:12; 13:10;

1 Tim. 1:8, of “using” the Law lawfully, i.e., agreeably to its designs; 1 Tim. 5:23; (b)

“deal with,” Acts 27:3. See entreat (to treat). Cf. the active chrao (or kichremi), “to lend,” Luke 11:5. See lend.!

2.    echo (εχω, 2192), “to have,” is rendered “using” in 1 Pet. 2:16 (marg., “having”); see have.

3.    anastrepho (άναστρέφω, 390) chiefly denotes “to behave, to live in a certain manner,” rendered “(were so) used” in Heb. 10:33 (passive voice); the verb, however, does not mean “to treat or use”; here it has the significance of “living amidst sufferings, reproaches,” etc. See abide, behave, live, overthrow, pass, return.

Notes: (1) In Acts 19:19, kjv, prasso, “to practice” (rv), is rendered “used.” (2) For Heb. 5:13, kjv, “useth (milk),” see partake, B, No. 3. (3) In 1 Thess. 2:5, “were we found using” is the rendering of the verb ginomai, “to become,” with the preposition en, “in,” governing the noun, “words (or speech) [of flattery]”; this idiomatic phrase signifies “to be engaged in, to resort to.” A rendering close to the meaning of the Greek is “for neither at any time did we fall into the use of flattering speech”; cf. 1 Tim. 2:14, “fallen

into transgression.” (4) “To use” is combined in Eng. with other words, e.g., DECEIT, DESPITEFULLY, HOSPITALITY, REPETITIONS.

USING

apochresis (άπόχρησις, 671), a strengthened form of chresis, “a using,” and signifying “a misuse” (akin to apochraomai, “to use to the full, abuse”), is translated “using” in Col. 2:22; the clause may be rendered “by their using up.” “The unusual word was chosen for its expressiveness; the chresis here was an apochresis; the things could not be used without rendering them unfit for further use” (Lightfoot).!

For USURP see authority, B, No. 3 USURY

Note: The RV, “interest,” Matt. 25:27; Luke 19:23, is the preferable rendering of tokos here. See interest.!

For UTMOST PART see end, A, No. 3 UTTER

1.    laleo (λαλέω, 2980), “to speak,” is rendered “to utter” in 2 Cor. 12:4 and Rev.

10:3, 4 (twice). See preach, say, speak, talk, tell.

2.    ereugomai (έρεύγομαι, 2044), primarily, “to spit or spue out,” or, of oxen, “to bellow, roar,” hence, “to speak aloud, utter,” occurs in Matt. 13:35.! This affords an example of the tendency for certain words to become softened in force in late Greek.

3.    aphiemi (άφίημι, 863), “to send forth,” is used of “uttering” a cry, Mark 15:37, of Christ’s final “utterance” on the cross, rv, “uttered” (kjv, “cried”). See forgive, lay, Note (2), LEAVE, LET, OMITTED, PUT, REMIT, SUFFER, YIELD.

4.    didomi (δίδωμι, 1325), “to give,” is translated “utter” in 1 Cor. 14:9. See give.

5.    phthengomai (φθέγγομαι, 5350), “to utter a sound or voice,” is translated “uttering” in 2 Pet. 2:18, RV: see speak, No. 4.

Notes: (1) In Rom. 8:26, alaletos, “inexpressible” (a, negative, laleo, “to speak”), is

rendered “which cannot be uttered.”! (2) In Heb. 5:11, kjv, dusermeneutos, followed by

lego, “to speak,” [translated “hard of interpretation” (rv), dus (whence “dys-” in Eng.,

“dyspeptic,” etc.), a prefix like Eng., “un-,” or “mis-,” and hermeneuo, “to interpret”], is rendered “hard to be uttered.”!

UTTERANCE

logos (λόγος, 3056), “a word,” is translated “utterance” in 1 Cor. 1:5; 2 Cor. 8:7; Eph. 6:19. See word.

Notes: (1) In Col. 4:3, kjv, logos is rendered “(a door) of utterance.” (2) For apophthengomai, rendered “utterance” in Acts 2:4, see speak, No. 5.

For UTTERLY, 1 Cor. 6:7, see actually; 2 Pet. 2:12, see corrupt, A,

No. 2 (b)

UTTERMOST

1.    panteles (παντελης, 3838), the neuter of the adjective panteles, “complete,

perfect,” used with eis to (“unto the”), is translated “to the uttermost” in Heb. 7:25, where the meaning may be “finally”; in Luke 13:11 (negatively), “in no wise.”!

2.    telos (τέλος, 5056), “an end,” is rendered “the uttermost” in 1 Thess. 2:16, said of divine wrath upon the Jews, referring to the prophecy of Deut. 28:15-68; the nation as such, will yet, however, be delivered (Rom. 11:26; cf. Jer. 30:4-11). The full phrase is eis

telos, “to the uttermost,” which is probably the meaning in John 13:1, “to the end.”

Notes: (1) For “uttermost (farthing),” Matt. 5:26, kjv, see last. For “uttermost in Acts 24:22, see determine, No. 5. (2) For “uttermost part (-s)”, see end, A, No. 3 (a) and C (b).

V

For VAGABOND see strolling For VAIL see veil VAIN, IN VAIN, VAINLY

A. Adjectives.

1.    kenos (κενός, 2756), “empty,” with special reference to quality, is translated “vain” (as an adjective) in Acts 4:25; 1 Cor. 15:10, 14 (twice); Eph. 5:6; Col. 2:8; Jas. 2:20; in the following the neuter, kenon, follows the preposition eis, “in,” and denotes “in vain,” 2 Cor. 6:1; Gal. 2:2; Phil. 2:16 (twice); 1 Thess. 3:5. See empty, B, where the applications are enumerated.

2.    mataios (μάταιος, 3152), “void of result,” is used of (a) idolatrous practices, Acts 14:15, RV, “vain things” (kjv, “vanities”); (b) the thoughts of the wise, 1 Cor. 3:20; (c) faith, if Christ is not risen, 1 Cor. 15:17; (d) questionings, strifes, etc., Titus 3:9; (e) religion, with an unbridled tongue, Jas. 1:26; (f) manner of life, 1 Pet. 1:18.! For the contrast between No. 1 and No. 2 see empty.

Note: For mataiologoi, Titus 1:10, see talkers (vain).!

B. Verbs.

1.    mataioo (ματαιόω, 3154), “to make vain, or foolish,” corresponding in meaning to

A, No. 2, occurs in Rom. 1:21, “became vain.”!

2.    kenoo (κενόω, 2758), “to empty,” corresponding to A, No. 1, is translated “should be in vain” in 2 Cor. 9:3, kjv. See effect, empty, void.

C. Adverbs.

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

1.    maten (μάτην, 3155), properly the accusative case of mate, “a fault, a folly,” signifies “in vain, to no purpose,” Matt. 15:9; Mark 7:7.!

2.    dorean (δωρεάν, 1432), the accusative of dorea, “a gift,” is used adverbially, denoting (a) “freely” (see free, D); (b) “uselessly,” “in vain,” Gal. 2:21, kjv (rv, “for nought”). See cause, A, under “without a cause.”

3.    eike (ε*κη, 1500) denotes (a) “without cause,” “vainly,” Col. 2:18; (b) “to no purpose,” “in vain,” Rom. 13:4; Gal. 3:4 (twice); 4:11. See cause, A, Note (1), under “without a cause.”

VAINGLORY, VAINGLORIOUS

A. Nouns.

1.    kenodoxia (κενοδοξία, 2754), from kenos, “vain, empty,” doxa, “glory,” is used in Phil. 2:3.!

2.    alaoneia, or -ia (άλαζονεία, 212) denotes “boastfulness, vaunting,” translated “vainglory” in 1 John 2:16, RV (KlV, “pride”); in Jas. 4:16, RV, “vauntings” (kjv, “boastings”). Cf. alazon, “a boaster.”!

B. Adjective.

kenodoxos (κενόδοξος, 2755), akin to A, No. 1, is rendered “vainglorious” in Gal. 5:26, RV (kjv, “desirous of vain glory”).!

For VALIANT see mighty, B, No. 2, strong, No. 2 (a) (3)

VALLEY

pharanx (φάραγξ, 5327) denotes “a ravine or valley,” sometimes figurative of “a condition of loneliness and danger” (cf. Ps. 23:4); the word occurs in Luke 3:5 (from the Sept. of Isa. 40:4).!

VALUE

A.    Verb.

diaphero (διαφέρω, 1308), used intransitively, means “to differ, to excel,” hence “to be of more value,” Matt. 6:26, rv, “are (not) ye of (much) more value” (kjv, “better”); 12:12 and Luke 12:24, ditto; Matt. 10:31; Luke 12:7. See better (be), carry, No. 4, DIFFER, DRIVE, No. 7, EXCELLENT, MATTER, Note (1), PUBLISH, No. 2.

Note: For timao, rendered “to value” in Matt. 27:9 (twice), kjv, see price.

B.    Noun.

time (τιμή, 5092) denotes “a valuing, a price, honor”; in Col. 2:23, RV, “(not of any) value (against the indulgence of the flesh)” [kjv, “(not in any) honor ...”], i.e., the ordinances enjoined by human tradition are not of any value to prevent (pros, “against”; cf. Acts 26:14) indulgence of the flesh. See honor, precious, price, sum.

VANISH, VANISHING

A. Verb.

aphanizo (άφανίζω, 853), “to render unseen,” is translated “vanisheth away” in Jas. 4:14 (passive voice, lit., “is made to disappear”). See consume, disfigure, perish.

Note: In 1 Cor. 13:8, kjv, katargeo, “to abolish,” is rendered “it shall vanish away” (rv, “... be done away”). See abolish.

B. Noun.

aphanismos (άφανισμός, 854), a, negative, phaino, “to cause to appear” (akin to A), occurs in Heb. 8:13, RV, “(nigh unto) vanishing away”; the word is suggestive of abolition.!

Note: In Luke 24:31, the adjective aphantos (akin to A and B), “invisible,” used with

ginomai, “to become,” and followed by apo, “from,” with the plural personal pronoun, is rendered “He vanished out of their sight” (kjv, marg., “He ceased to be seen of them”), lit., “He became invisible from them.”!

VANITY

mataiotes (ματαιότης, 3153), “emptiness as to results,” akin to mataios (see empty, vain), is used (a) of the creation, Rom. 8:20, as failing of the results designed, owing to sin; (b) of the mind which governs the manner of life of the Gentiles, Eph. 4:17; (c) of the

“great swelling words” of false teachers, 2 Pet. 2:18.!

Note: For mataios, in the neut. plur. in Acts 14:15, “vanities,” see vain, A, No. 2 (a). VAPOR

atmis (άτμίς, 822) is used of “smoke,” Acts 2:19; figuratively of human life, Jas. 4:14.!

VARIABLENESS, VARIATION

parallage (παραλλαγή, 3883) denotes, in general, “a change” (Eng., “parallax,” the difference between the directions of a body as seen from two different points), “a transmission” from one condition to another; it occurs in Jas. 1:17, RV, “variation” (kjv, “variableness”); the reference may be to the sun, which “varies” its position in the sky.! In the Sept., 2 Kings 9:20.!

VARIANCE

dichazo (διχάζώ, 1369), “to cut apart, divide in two,” is used metaphorically in Matt. 10:35, “to set at variance.”!

Notes: (1) In Gal. 5:20, kjv, eris, “strife” (RV), is rendered “variance.” (2) For

adiakritos, Jas. 3:17, rv, “without variance” (marg., “doubtfulness, or partiality”), kjv, “without partiality” (marg., “without wrangling”), see partial.!

VAUNT (ONESELF)

perpereuomai (περπερεύομαι, 4068), “to boast or vaunt oneself” (from perperos, “vainglorious, braggart,” not in the NT), is used in 1 Cor. 13:4, negatively of love.!

For VAUNTINGS see vainglory For VEHEMENT see desire, A, No. 3 VEHEMENTLY

1. deinos (δεινώς, 1171), for which see grievous, B, No. 1, is rendered “vehemently” in Luke 11:53.

2.    eutonos (εύτόνως, 2159), vigorously, is translated “vehemently” in Luke 23:10, of accusations against Christ. See mighty, D.

3. ekperissos (έκ, 1537 and έκ, 4053), formed from ek, “out of,” and the adverb perissos, “exceedingly, the more,” is found in Mark 14:31, in the best texts (some have ek perissou, the genitive case of the adjective perissos, “more”), rv, “exceeding vehemently” (kjv, “the more vehemently”), of Peter’s protestation of loyalty; the rv gives the better rendering.!

Note: For “brake (kjv, ‘beat’) vehemently,” Luke 6:48, 49, see beat, No. 8.

VEIL

1.    katapetasma (καταπέτασμα, 2665), lit., “that which is spread out” (petannumi)

“before” (kata), hence, “a veil,” is used (a) of the inner “veil” of the tabernacle, Heb. 6:19; 9:3; (b) of the corresponding “veil” in the Temple, Matt. 27:51; Mark 15:38; Luke 23:45; (c) metaphorically of the “flesh” of Christ, Heb. 10:20, i.e., His body which He gave up to be crucified, thus by His expiatory death providing a means of the spiritual access of believers, the “new and living way,” into the presence of God.!

2.    kalumma (κάλυμα, 2571), “a covering,” is used (a) of the “veil” which Moses put over his face when descending Mount Sinai, thus preventing Israel from beholding the glory, 2 Cor. 3:13; (b) metaphorically of the spiritually darkened vision suffered retributively by Israel, until the conversion of the nation to their Messiah takes place, vv.

14, 15, 16. See under unlifted.!

3.    peribolaion (περιβόλαιον, 4018), rendered “a veil” in the kjv marg. of 1 Cor.

11:15: see cover, B, No. 1, vesture.!

VENGEANCE

ekdikesis (έκδίκήσις, 1557), lit., (“that which proceeds) out of justice,” not, as often with human “vengeance,” out of a sense of injury or merely out of a feeling of indignation. The word is most frequently used of divine “vengeance,” e.g., Rom. 12:19; Heb. 10:30. For a complete list see avenge, B, No. 2. The judgments of God are holy and right (Rev. 16:7), and free from any element of self-gratification or vindictiveness.

Notes: (1) Dike, “justice,” is translated “vengeance” in the kjv of Acts 28:4 and Jude 7: see justice. (2) In Rom. 3:5, kjv, orge, “wrath” (rv), is rendered “vengeance”: see

ANGER, WRATH.

For VENOMOUS see beast, No. 2 VERILY

1. alethos ( άλήθως, 230), “truly” (akin to aletheia, “truth”), is translated “verily” in 1 John 2:5. See indeed, No. 3, surely, truly.

2.    amen (άμην, 281), the transliteration of a Heb. word = “truth,” is usually translated “verily” in the four Gospels; in John’s gospel the Lord introduces a solemn pronouncement by the repeated word “verily, verily” twenty-five times. See amen.

3.    ontos (όντως, 3689), “really” (connected with eimi, “to be”), is rendered “verily” in Mark 11:32, RV, and Gal. 3:21. See indeed, No. 4.

Notes: (1) In Acts 16:37, gar, “for,” is translated “verily.” (2) In Heb. 2:16, depou (in some texts de pou), a particle meaning “of course, we know,” is rendered “verily.”! (3)

In Luke 11:51, kjv, nai, “yea” (rv), is translated “verily.” (4) The particle men (see indeed, No. 1) is rendered “verily,” e.g., in 1 Cor. 5:3; 14:17; Heb. 12:10; in the kjv,

Heb. 3:5; 7:5, 18; 1 Pet. 1:20; in Acts 26:9 it is combined with oun (“therefore”): see yea, No. 4.

For VERITY, 1 Tim. 2:7, kjv, see truth VERY

Notes: (1) When “very” forms part of the translation of numerous other words (e.g., act, bold, many, precious, sorrowful, well), there is no separate word in the original. (2) For sphodra, “exceedingly,” sometimes rendered “very” in the kjv, see exceeding, B,

No. 2. (3) Occasionally one of the forms of the pronoun autos, “self, same,” is translated “very”; the RV rendering is sometimes “himself,” etc., e.g., 1 Thess. 5:23, “(The God of peace) Himself”; see, however, John 14:11, “(the) very (works)”; Rom. 13:6 and Phil.

1:6, “(this) very (thing)”; Heb. 10:1, “(the) very (image)”; and the RV, “very” (kjv, “same”) in Luke 12:12; 20:19; 24:13, 33; Acts 16:18; Rom. 9:17; Eph. 6:22. (4)

Sometimes it translates the conjunction kai, in the sense of “even,” e.g., Matt. 10:30; in 24:24, kjv, “very” (rv, “even”); Luke 12:59. (5) In Philem. 12, RV, “my very” translates the possessive pronoun emos (in the neuter plural, ema) used with emphasis. (6) In Mark 8:1 some texts havepampollou, “very great,” kjv (frompas, “all,”polus, “much”), rv,

“a great (pollou) multitude” (afterpalin, “again”). (7) For “very great” in Matt. 21:8 see

great, Note (6). (8) The adverb lian is translated “very” in Mark 16:2; 2 Cor. 11:5;

12:11. See exceeding, B, No. 1.

VESSEL

1. skeuos (σκευος, 4632) is used (a) of “a vessel or implement” of various kinds,

Mark 11:16; Luke 8:16; John 19:29; Acts 10:11, 16; 11:5; 27:17 (a sail); Rom. 9:21; 2 Tim. 2:20; Heb. 9:21; Rev. 2:27; 18:12; (b) of “goods or household stuff,” Matt. 12:29 and Mark 3:27, “goods”; Luke 17:31, RV, “goods” (kjv, “stuff”); (c) of “persons,” (1) for the service of God, Acts 9:15, “a (chosen) vessel”; 2 Tim. 2:21, “a vessel (unto honor)”; (2) the “subjects” of divine wrath, Rom. 9:22; (3) the “subjects” of divine mercy, Rom. 9:23; (4) the human frame, 2 Cor. 4:7; perhaps 1 Thess. 4:4; (5) a husband and wife, 1 Pet. 3:7; of the wife, probably, 1 Thess. 4:4; while the exhortation to each one “to possess himself of his own vessel in sanctification and honor” is regarded by some as referring to the believer’s body [cf. Rom. 6:13; 1 Cor. 9:27; see No. (4)], the view that the “vessel” signifies the wife, and that the reference is to the sanctified maintenance of the married

state, is supported by the facts that in 1 Pet. 3:7 the same word time, “honor,” is used with

regard to the wife, again in Heb. 13:4, timios, “honorable” (RV, “in honor”) is used in regard to marriage; further, the preceding command in 1 Thess. 4 is against fornication, and the succeeding one (v. 6) is against adultery.! In Ruth 4:10, Sept., ktaomai, “to possess,” is used of a wife.

2.    angos (άγγειον, 30) denotes “a jar” or “pail,” Matt. 13:48, in the best texts (some have No. 3). It is used, in an inscription, of a cinerary urn.!

3.    angeion (άγγειον, 30) denotes “a small vessel” (a diminutive of No. 2), e.g., for carrying oil, Matt. 25:4.!

Note: For phaulos, Jas. 3:16, rv, see evil, A, No. 3.

vesture

1.    himation (ίμάτιον, 2440), “an outer garment,” is rendered “vesture” in Rev. 19:13,

16, kjv (rv, “garment”). See apparel, No. 2.

2.    himatismos (ίματισμός, 2441), used of “clothing in general,” is translated “vesture” in Matt. 27:35, kjv, in a quotation from Ps. 22:18 (RV, following the better texts, omits the quotation); in John 19:24, kjv and rv; see clothing, No. 4.

3.    peribolaion (περιβόλαιον, 4018) is translated “vesture” in Heb. 1:12, kjv (rv, “mantle”). See cover, B, No. 1.

VEX

1.    ochleo (οχλέω, 3791), “to disturb, trouble,” is used in the passive voice, of being “troubled” by evil spirits, Acts 5:16.!

2.    basanizo (βασανίζω, 928), “to torment,” is translated “vexed” in 2 Pet. 2:8. See TORMENT.

Notes: (1) In Luke 6:18, the best texts have enochleo, rv, “troubled.” See trouble,

B, No. 5. (2) In 2 Pet. 2:7, kjv, kataponeo, “to wear down with toil,” is translated

“vexed.” See distress, B, No. 4. (3) In Acts 12:1, kjv, kakoo, “to afflict” (rv), is translated “to vex.” See afflict, No. 1. (4) For Matt. 17:15, kjv, “vexed,” see grievously, B, Note (2).

For VIAL see bowl

victory, victorious

A.    Nouns.

1.    nike (νίκη, 3529), “victory,” is used in 1 John 5:4.!

2.    nikos (νικος, 3534), a later form of No. 1, is used in Matt. 12:20; 1 Cor. 15:54, 55, 57.!

B.    Verb.

nikao (νικάω, 3528), “to conquer, overcome,” is translated “(them) that come victorious (from)” in Rev. 15:2, RV (kjv, “that had gotten the victory”). See conquer, OVERCOME, PREVAIL.

victuals

episitismos (έπισιτισμός, 1979),“provisions, food” (epi, “upon,” sitizo, “to feed,

nourish”; sitos, “food”), is translated “victuals” in Luke 9:12.!

Note: In Matt. 14:15, kjv, broma, “food, meat,” is translated “victuals” (rv, “food”). See meat.

For VIGILANT, 1 Tim. 3:2, see temperate; 1 Pet. 5:8, see watchful VILE

A. Noun.

atimia (άτιμία, 819), “dishonor,” is translated “vile” in Rom. 1:26, RV, marg., “(passions) of dishonor.” See dishonor.

B. Adjectives.

1.    rhuparos (ρυπαρός, 4508), “filthy dirty,” is used (a) literally, of old shabby clothing, Jas. 2:2, “vile”; (b) metaphorically, of moral defilement, Rev. 22:11 (in the best texts).! In the Sept., Zech. 3:3, 4.!

2.    poneros (πονηρός, 4190), “evil,” is translated “vile” in Acts 17:5, rv (kjv,

“lewd”). See bad, evil.

Note: For “vile” in the kjv of Phil. 3:21, see humiliation.

VILLAGE

kome (κώμη, 2968), “a village,” or “country town,” primarily as distinct from a walled town, occurs in the Gospels; elsewhere only in Acts 8:25. The difference between polis, “a city,” and kome, is maintained in the NT, as in Josephus. Among the Greeks the point of the distinction was not that of size or fortification, but of constitution and land. In the oT the city and the village are regularly distinguished. The Mishna makes the three distinctions, a large city, a city, and a village.

The RV always substitutes “village(-s)” for kjv, “town(-s),” Matt. 10:11; Mark 8:23, 26, 27; Luke 5:17; 9:6, 12; John 7:42; 11:1, 30. See town.

VILLANY

1.    rhadiourgia (ραδιουργία, 4468) lit. and primarily denotes “ease in working”

(rhadios, “easy,” ergon, “work”), “easiness, laziness”; hence “recklessness, wickedness,” Acts 13:10, RV, “villany,” kjv, “mischief.”! In the papyri it is used of “theft.”

2.    rhadiourgema (ραδιούργημα, 4467), “a reckless act” (akin to No. 1), occurs in Acts 18:14, RV, “villany” (kjv, “lewdness”).!

VINE, VINTAGE

ampelos (άμπελος, 288) is used (a) lit., e.g., Matt. 26:29 and parallel passages; Jas. 3:12; (b) figuratively, (1) of Christ, John 15:1, 4, 5; (2) of His enemies, Rev. 14:18, 19, “the vine of the earth” (rv, “vintage” in v. 19), probably figurative of the remaining mass of apostate Christendom.!

VINEDRESSER

ampelourgos (άμπελουργός, 289), “a worker in a vineyard” (from ampelos, “a vine,” and ergon), is rendered “vinedresser” in Luke 13:7, rv (kjv, “dresser of the vineyard”).! VINEGAR

oxos (οξος, 3690), akin to oxus, “sharp,” denotes “sour wine,” the ordinary drink of laborers and common soldiers; it is used in the four Gospels of the “vinegar” offered to the Lord at His crucifixion. In Matt. 27:34 the best texts have oinos, “wine” (RV). Some

have oxos (kjv, “vinegar”), but Mark 15:23 (kjv and rv) confirms the rv in the passage in Matthew. This, which the soldiers offered before crucifying, was refused by Him, as it was designed to alleviate His sufferings; the “vinegar” is mentioned in Mark 15:36; so Luke 23:36, and John 19:29, 30.! In the Sept., Num. 6:3; Ruth 2:14; Ps. 69:21; Prov. 25:20.!

VINEYARD

ampelon (άμπελών, 290) is used 22 times in the Synoptic Gospels; elsewhere in 1 Cor. 9:7.

VIOLENCE, VIOLENT, VIOLENTLY

A.    Nouns.

1.    bia (βία, 970) denotes “force, violence,” said of men, Acts 5:26; 21:35; 24:7; of waves, 27:41.!

2.    hormema (ορμημα, 3731), “a rush” (akin to hormao, “to urge on, to rush”), is used of the fall of Babylon, Rev. 18:21, kjv, “violence,” RV, “mighty fall.”!

3.    biastes (βιαστής, 973), “a forceful or violent man,” is used in Matt. 11:12. See force, B, No. 1, Note.!

Note: In Heb. 11:34, kjv, dunamis, “power” (rv), is rendered “violence.”

B.    Verbs.

1.    diaseio (διασείώ, 1286), “to shake violently,” is used in Luke 3:14, “do violence,” including intimidation.! In the Sept., Job 4:14.!

2.    biazo (βιάζώ, 971), in the passive voice, is rendered “suffereth violence” in Matt.

11:12; see force, B, Nos. 1 and 2. Some, e.g., Cremer (Lexicon) and Dalman (Words of

Jesus, pp. 139,ff.), hold that the reference is to the antagonism of the enemies of the kingdom, but Luke 16:16 (middle voice: RV, “entereth violently”) indicates the meaning as referring to those who make an effort to enter the kingdom in spite of violent opposition: see press, A, No. 3.!

Note: For hormao, rendered “ran violently,” in Matt. 8:32 and parallels, see run, rush.

VIPER

echidna (εχιδνα, 2191) is probably a generic term for “poisonous snakes.” It is rendered “viper” in the NT, (a) of the actual creature, Acts 28:3; (b) metaphorically in Matt. 3:7; 12:34; 23:33; Luke 3:7.!

VIRGIN

parthenos (παρθένος, 3933) is used (a) of “the Virgin Mary,” Matt. 1:23; Luke 1:27;

(b) of the ten “virgins” in the parable, Matt. 25:1, 7, 11; (c) of the “daughters” of Philip the evangelist, Acts 21:9; (d) those concerning whom the apostle Paul gives instructions regarding marriage, 1 Cor. 7:25, 28, 34; in vv. 36, 37, 38, the subject passes to that of

“virgin daughters” (RV), which almost certainly formed one of the subjects upon which the church at Corinth sent for instructions from the apostle; one difficulty was relative to the discredit which might be brought upon a father (or guardian), if he allowed his

daughter or ward to grow old unmarried. The interpretation that this passage refers to a man and woman already in some kind of relation by way of a spiritual marriage and living together in a vow of virginity and celibacy, is untenable if only in view of the phraseology of the passage; (e) figuratively, of “a local church” in its relation to Christ, 2 Cor. 11:2; (f) metaphorically of “chaste persons,” Rev. 14:4.!

virginity

parthenia (παρθενία, 3932), akin to the above, occurs in Luke 2:36.! In the Sept., Jer. 3:4.!

virtue

arete (άρέτη, 703) properly denotes whatever procures preeminent estimation for a person or thing; hence, “intrinsic eminence, moral goodness, virtue,” (a) of God, 1 Pet. 2:9, “excellencies” (kjv, “praises”); here the original and general sense seems to be blended with the impression made on others, i.e., renown, excellence or praise (Hort); in

2 Pet. 1:3, “(by His own glory and) virtue,” RV (instrumental dative), i.e., the manifestation of His divine power; this significance is frequently illustrated in the papyri and was evidently common in current Greek speech; (b) of any particular moral excellence, Phil. 4:8; 2 Pet. 1:5 (twice), where virtue is enjoined as an essential quality in the exercise of faith, rv, “(in your faith supply) virtue.”!

Note: In the kjv of Mark 5:30; Luke 6:19; 8:46, dunamis, “power”    (rv),    is rendered

“virtue.”

VISIBLE

horatos (ορατός, 3707), from horao, “to see,” occurs in Col. 1:16.!

VISION

1.    horama (όραμα, 3705), “that which is seen” (horao), denotes (a) “a spectacle, sight,” Matt. 17:9; Acts 7:31 (“sight”); (b) “an appearance, vision,” Acts 9:10 (v. 12 in some mss.): 10:3, 17, 19; 11:5; 12:9; 16:9, 10; 18:9.!

2.    horasis (ορασις, 3706), “sense of sight,” is rendered    “visions”    in    Acts    2:17; Rev.

9:17. See look, B.

3.    optasia (οπτασία, 3701) (a late form of opsis, “the act of seeing”), from optano, “to see, a coming into view,” denotes a “vision” in Luke 1:22; 24:23; Acts 26:19; 2 Cor. 12:1.!

visit

1.    episkeptomai (έπισκέπτομαι, 1980), primarily, “to inspect” (a late form of

episkopeo, “to look upon, care for, exercise oversight”), signifies (a) “to visit” with help, of the act of God, Luke 1:68, 78; 7:16; Acts 15:14; Heb. 2:6; (b) “to visit” the sick and afflicted, Matt. 25:36, 43; Jas. 1:27; (c) “to go and see,” “pay a visit to,” Acts 7:23;

15:36; (d) “to look out” certain men for a purpose, Acts 6:3 See look.!

Note: In the Sept., “to visit with punishment,” e.g., Ps. 89:32; Jer. 9:25.

2.    historeo (ίστορέω, 2477), from histor, “one learned in anything,” denotes “to visit” in order to become acquainted with, Gal. 1:18, RV, “visit” (kjv, “see”), RV marg., “become acquainted with.”!

3. epiphero (έπιφέρω, 2018), for which see bring, No. 6, is rendered “visiteth (with wrath)” in Rom. 3:5, rv, kjv, “taketh (vengeance).”

VISITATION

episkope (έπισκοπ), 1984), for which see bishop, No. 2, denotes “a visitation,” whether in mercy, Luke 19:44, or in judgment, 1 Pet. 2:12.

For VOCATION, Eph. 4:1, see call, B VOICE

phone (φων), 5456), “a sound,” is used of the voice (a) of God, Matt. 3:17; John 5:37; 12:28, 30; Acts 7:31; 10:13, 15; 11:7, 9; Heb. 3:7, 15; 4:7; 12:19, 26; 2 Pet. 1:17, 18; Rev. 18:4; 21:3; (b) of Christ, (1) in the days of His flesh, Matt. 12:19 (negatively); John 3:29; 5:25; 10:3, 4, 16, 27; 11:43; 18:37; (2) on the cross Matt. 27:46, and parallel passages; (3) from heaven, Acts 9:4, 7; 22:7, 9, 14; 26:14; Rev. 1:10, 12 (here, by metonymy, of the speaker), 15; 3:20; (4) at the resurrection “to life,” John 5:28; 1 Thess. 4:16, where “the voice of the archangel” is, lit., “a voice of an archangel,” and probably refers to the Lord’s voice as being of an archangelic character; (5) at the resurrection to judgment, John 5:28 [not the same event as (4)]; (c) of human beings on earth, e.g., Matt. 2:18; 3:3; Luke 1:42, in some texts, kjv, “voice”, and frequently in the Synoptists; (d) of angels, Rev. 5:11, and frequently in the Apocalypse; (e) of the redeemed in heaven, e.g., Rev. 6:10; 18:22; 19:1, 5; (f) of a pagan god, Acts 12:22; (g) of things, e.g., wind, John 3:8, rv, “voice” (kjv, “sound”). See sound.

Notes: (1) In Luke 1:42 (1st part), kjv, anaphoneo, “to lift up one’s voice,” is rendered “spake out,” RV, “lifted up (her) voice.” (2) In Acts 26:10, kjv, “I gave my voice” (rv, “... vote”): see stone, No. 2.

VOID

1.    kenoo (κενόω, 2758), “to empty, make of no effect,” is rendered “to make void,” in Rom. 4:14; 1 Cor. 1:17, RV; 9:15; 2 Cor. 9:3, RV. ee effect (of none), No. 3, empty, vain, B, No. 2.

2.    atheteo (άθετέω, 114), for which see disannul, No. 1, is rendered “to make void” in Gal. 2:21, RV (kjv, “frustrate”); 3:15, RV.

3.    akuroo (άκυρόω, 208), for which see disannul, No. 2, is rendered “to make void” in Matt. 15:6; Mark 7:13, RV.

Notes: (1) In Rom. 3:31, kjv, katargeo is translated “to make void.” See abolish, effect (of none), No. 2. (2) See also impossible, B, offense, understanding.

For VOLUME see roll, B VOLUNTARY

Note: In Col. 2:18, thelo (for which see desire, B, No. 6) is rendered “(in a) voluntary (humility),” present participle, i.e., “being a voluntary (in humility),” kjv marg., RV marg., “of his own mere will (by humility),” en, “in,” being rendered as instrumental; what was of one’s own mere will, with the speciousness of humility, would mean his being robbed of his prize.

VOMIT

exerama (έξέραμα, 1829), “a vomit” (from exerao, “to disgorge”), occurs in 2 Pet. 2:22.!

For VOTE, Acts 26:10, rv, see stone, No. 2 VOUCHSAFE

homologeo (ομολογέω, 3670), “to agree,” is found in the best texts in Acts 7:17, and rendered “vouchsafed,” rv, with reference to God’s promise to Abraham; some mss. have omosen, “swore” (omnumi, “to swear”), as in kjv. See confess, profess, promise thanks, B, Note.

VOW

euche (εύχη, 2171) denotes also “a vow,” Acts 18:18; 21:23, with reference to the “vow” of the Nazirite (wrongly spelt Nazarite), see Num. 6, RV; in Jas. 5:15, “prayer.” See prayer.!

VOYAGE

ploos orplous (πλόος, 4144) is rendered “a voyage” (pleo, “to sail”) in Acts 27:10 (kjv and rv); in 21:7, rv (kjv, “course”); in 27:9, rv (kjv, “sailing”). See course, B, Note (4).!

W

WAG

kineo (κινέω, 2795), “to move,” is used of those who mocked the Lord at His crucifixion, nodding their heads in the direction of the cross as if sneering at this supposed ending of His career, Matt. 27:39; Mark 15:29. Cf. 2 Kings 19:21; Job 16:4; Ps. 22:7; 109:25; Isa. 37:22. See move, No. 1.

WAGES

1.    opsonion (όψώνιον, 3800), for which see charge, A, No. 5, denotes (a) “soldier’s pay,” Luke 3:14; 1 Cor. 9:7 (“charges”); (b) in general, “hire, wages of any sort,” used metaphorically, Rom. 6:23, of sin; 2 Cor. 11:8, of material support which Paul received from some of the churches which he had established and to which he ministered in spiritual things; their support partly maintained him at Corinth, where he forebore to receive such assistance (vv. 9, 10).!

2.    misthos (μισθός, 3408), “hire,” is rendered “wages” in John 4:36; in 2 Pet. 2:15, kjv (rv, hire). See hire, A.

WAIL, WAILING

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

Notes: (1) For alalazo, rendered “to wail” in Mark 5:38, see clanging. (2) For kopto, rendered “to wail” in Rev. 1:7, kjv (rv, “shall mourn”) and 18:9, rv, “wail” (kjv, “lament”), see bewail. (3) Forpentheo, rendered “to wail” in Rev. 18:15, 19, kjv, see mourn. (4) For klauthmos, rendered “wailing” in Matt. 13:42, 50, kjv, see weep. (5) In

Matt. 11:17 and Luke 7:32, kjv, threneo, “to wail” (rv), is rendered to mourn. See

BEWAIL, Note (1), MOURN.

WAIT

1.    ekdechomai (έκδέχομαι, 1551), for which see expect, No. 1, is rendered “to wait” in John 5:3, kjv; Acts 17:16; 1 Cor. 11:33, RV.

2.    opekdechomai (άπεκδέχομαι, 553), “to await or expect eagerly,” is rendered “to wait for” in Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20, RV (kjv, “look for”); Heb. 9:28, RV (kjv, “look for”), here “them that wait” represents believers in general, not a section of them; 1 Pet. 3:20 (in the best texts; some have No. 1). See look (for), Note (1).!

3.    prosdechomai (προσδέχομαι, 4327), “to look for” with a view to favorable reception, is rendered “to wait for” in Mark 15:43; Luke 2:25; 12:36; 23:51. See look (for), No. 2.

4.    prosdokao (προσδοκάω, 4328), “to await,” is rendered “to wait for” in Luke 1:21; 8:40; Acts 10:24; in 27:33, RV “ye wait” (kjv, “have tarried”). See look (for), No. 1.

5.    anameno (άναμένω, 362), “to wait for” (ana, “up,” used intensively, and meno,

“to abide”), is used in 1 Thess. 1:10, of “waiting” for the Son of God from heaven; the word carries with it the suggestion of “waiting” with patience and confident expectancy.!

6.    perimeno (περιμένω, 4037), “to await an event,” is used in Acts 1:4, of “waiting” for the Holy Spirit, “the promise of the Father.”! In the Sept., Gen. 49:18.!

7.    proskartereo (προσκαρτερέω, 4342), to continue steadfastly, is rendered “to wait on,” in Mark 3:9 and Acts 10:7. See continue, No. 9 (in the Sept., Num. 13:21!).

8.    paredreuo (πάρδαλις, 3917a), “to sit constantly beside” (para, “beside,” hedra, “a seat”), is used in the best texts in 1 Cor. 9:13, rv, “wait upon (kjv, “at”) (the altar).”! In the Sept., Prov. 1:21; 8:3.!

Notes: (1) In 2 Thess. 3:5, kjv, hupomone, “patience” (so rv), is rendered “patient waiting” (marg., “patience”). See patience. (2) For “lie in wait” in Eph. 4:14, kjv, see wiles. (3) For “lying in wait,” Acts 20:19, kjv, and “laid wait,” 20:3; 23:30, see plot. WAKE

gregoreo (γρηγορεύω, 1127), translated “wake” in 1 Thess. 5:10, is rendered “watch” in the RV marg., as in the text in v. 6, and the RV in the twenty-one other places in which it occurs in the NT (save 1 Pet. 5:8, “be watchful”). It is not used in the metaphorical

sense of “to be alive”; here it is set in contrast with katheudo, “to sleep,” which is never used by the apostle with the meaning “to be dead” (it has this meaning only in the case of Jairus’ daughter). Accordingly the meaning here is that of vigilance and expectancy as

contrasted with laxity and indifference. All believers will live together with Christ from the time of the Rapture described in ch. 4; for all have spiritual life now, though their spiritual condition and attainment vary considerably. Those who are lax and fail to be watchful will suffer loss (1 Cor. 3:15; 9:27; 2 Cor. 5:10, e.g.), but the apostle is not here dealing with that aspect of the subject. What he does make clear is that the Rapture of believers at the second coming of Christ will depend solely on the death of Christ for them, and not upon their spiritual condition. The Rapture is not a matter of reward, but of salvation. See watch.

WALK

1.    peripateo (περιπατέώ, 4043) is used (a) physically, in the Synoptic Gospels (except Mark 7:5); always in the Acts except in 21:21; never in the Pauline Epistles, nor in those of John; (b) figuratively, “signifying the whole round of the activities of the individual life, whether of the unregenerate, Eph. 4:17, or of the believer, 1 Cor. 7:17;

Col. 2:6. It is applied to the observance of religious ordinances, Acts 21:21; Heb. 13:9, marg., as well as to moral conduct. The Christian is to walk in newness of life, Rom. 6:4, after the spirit, 8:4, in honesty, 13:13, by faith, 2 Cor. 5:7, in good works, Eph. 2:10, in love, 5:2, in wisdom, Col. 4:5, in truth, 2 John 4, after the commandments of the Lord, v.

6. And, negatively, not after the flesh, Rom. 8:4; not after the manner of men, 1 Cor. 3:3; not in craftiness, 2 Cor. 4:2; not by sight, 5:7; not in the vanity of the mind, Eph. 4:17; not disorderly, 2 Thess. 3:6.”* See GO, Note (2) (r).

2.    poreuo (πορεύομαι, 4198), for which see depart, No. 8, and go, No. 1, is used in the middle voice and rendered “to walk” in Luke 1:6, of the general activities of life; so in Luke 13:33, kjv, “walk” (rv, “go on My way”); Acts 9:31; 14:16; 1 Pet. 4:3; 2 Pet. 2:10; Jude 16, 18.

3.    emperipateo (έμπεριπατέώ, 1704), “to walk about in, or among” (en, “in,” and No. 1), is used in 2 Cor. 6:16, of the activities of God in the lives of believers.!

4.    stoicheo (στοιχέώ, 4748), from stoichos, “a row,” signifies “to walk in line,” and is used metaphorically of “walking” in relation to others (No. 1 is used more especially of the individual walk); in Acts 21:24, it is translated “walkest orderly”; in Rom. 4:12,

“walk (in ... steps)”; in Gal. 5:25 it is used of walking “by the Spirit,” RV, in an exhortation to keep step with one another in submission of heart to the Holy Spirit, and therefore of keeping step with Christ, the great means of unity and harmony in a church (contrast No. 1 in v. 16; v. 25 begins a new section which extends to 6:10); in 6:16 it is used of walking by the rule expressed in vv. 14, 15; in Phil. 3:16 the reference is to the course pursued by the believer who makes “the prize of the high calling” the object of his ambition.! In the Sept., Eccl. 1:16.!

5.    dierchomai (διέρχομαι, 1330), “to go through” (dia), is rendered “to walk through” in the kjv of Matt. 12:43 and Luke 11:24 (rv, “passeth through”). See come, No. 5, pass, No. 2.

6. orthopodeo (ορθοποδέω, 3716), “to walk in a straight path” (orthos, “straight,”

pous, “a foot”), is used metaphorically in Gal. 2:14, signifying a “course of conduct” by which one leaves a straight track for others to follow (“walked ... uprightly”).!

Note: In Mark 1:16, kjv, parago, “to pass along” (rv, “passing along”), is translated “walked.”

WALL

1.    teichos (τείχος, 5038), “a wall,” especially one around a town, is used (a) literally, Acts 9:25; 2 Cor. 11:33; Heb. 11:30; (b) figuratively, of the “wall” of the heavenly city, Rev. 21:12, 14, 15, 17, 18, 19.!

2.    toichos (τοίχος, 5109), “a wall,” especially of a house, is used figuratively in Acts 23:3, “(thou whited) wall.”!

3.    mesotoichon (μεσότοιχον, 3320), “a partition wall” (mesos, “middle,” and No. 2), occurs in Eph. 2:14, figuratively of the separation of Gentile from Jew in their unregenerate state, a partition demolished by the Cross for both on acceptance of the gospel. Cf. PARTITION.!

wallet

pera (πήρα, 4082), “a traveler’s leather bag or pouch for holding provisions,” is translated “wallet” in the RV (kjv, “scrip”), Matt. 10:10; Mark 6:8; Luke 9:3; 10:4; 22:35, 36.! Deissmann (Light from the Ancient East) regards it as an alms-bag.

WALLOW (Verb and Noun)

A.    Verb.

kulio (κυλιόω, 2947) in the active voice denotes “to roll, roll along”; in the middle voice in Mark 9:20, rendered “wallowed.”!

B.    Noun.

kulismos (κύλισμα, 2946³⁴), “a rolling, wallowing,” akin to A (some texts have kulisma), is used in 2 Pet. 2:22, of the proverbial sow that had been washed.! WANDER

A.    Verb.

planao (πλανάω, 4105), for which see deceit, C, No. 6, is translated “to wander” in Heb. 11:38, passive voice, lit., “were made to wander.”

Note: In the kjv of 1 Tim. 5:13 and Heb. 11:37,perierchomai, “to go about or around,” is translated “to wander about.” See go, No. 29.

B.    Noun.

planetes (πλανητής, 4107), “a wanderer” (Eng., “planet”), is used metaphorically in Jude 13, of the evil teachers there mentioned as “wandering (stars).”! In the Sept., Hos. 9:17.!

WANT (Noun and Verb)

A.    Nouns.

1.    husteresis (ύστέρήσις, 5304), akin to B, No. 1 (below), occurs in Mark 12:14 and Phil. 4:11.!

2.    husterema (ύστερον, 5305) denotes (more concretely than No. 1) (a) “that which is lacking” (see lack); (b) “need, poverty, want,” rendered “want” in Luke 21:4 (kjv, “penury”); 2 Cor. 8:14 (twice); 9:12; 11:9 (2nd occurence), RV, “want” (kjv, “that which was lacking”).

3.    chreia (χρεία, 5532) is rendered “want” in Phil. 2:25, kjv (rv, need). See

BUSINESS.

B.    Verbs.

1.    hustereo (ύστερέω, 5302) signifies “to be in want,” Luke 15:14; 2 Cor. 11:9 (1st occurrence); Phil. 4:12, rv (kjv “to suffer need”); in John 2:3, kjv, “wanted” (rv, “failed”). See behind, B, No. 1.

2.    leipo (λείπω, 3007), “to leave,” is rendered “to be wanting” in Titus 1:5 and 3:13, and in the kjv in Jas. 1:4. See lack, C, No. 3.

WANTONNESS, WANTON, WANTONLY

A.    Nouns.

1.    aselgeia ( σέλγεια, 766), “lasciviousness, licentiousness,” is rendered “wantonness” in 2 Pet. 2:18, kjv; see lasciviousness.

2.    strenos (στρήνος, 4764), “insolent luxury,” is rendered “wantonness” in Rev. 18:3, RV (marg., “luxury”; kjv, “delicacies,” not a sufficiently strong rendering).!

B.    Verbs.

1.    streniao (στρήνιάω, 4763), akin to A, No. 2, “to run riot,” is rendered “waxed wanton” in Rev. 18:7, RV, and “lived wantonly” in v. 8. See delicately, Note (1). The root of the verb is seen in the Latin strenuus.!

2.    katastreniao (καταστρήνιάω, 2691), an intensive form of No. 1, “to wax wanton against,” occurs in 1 Tim. 5:11.!

WAR (Verb and Noun)

A. Verbs.

1.    polemeo (πολεμέω, 4170) (Eng., “polemics”), “to fight, to make war,” is used (a) literally, Rev. 12:7 (twice), RV; 13:4; 17:14; 19:11; (b) metaphorically, Rev. 2:16, RV; (C) hyperbolically, Jas. 4:2. See fight, B, Note (1).!

2.    strateuo (στρατεύομαι, 4754), used in the middle voice, “to make war” (from

stratos, “an encamped army”), is translated “to war” in 2 Cor. 10:3; metaphorically, of spiritual “conflict,” 1 Tim. 1:18; 2 Tim. 2:3, kjv; Jas. 4:1; 1 Pet. 2:11. See soldier, B.

3. antistrateuomai (άντιστρατεύομαι, 497), not found in the active voice

antistrateuo, “to make war against” (anti), occurs in Rom. 7:23.!

Note: For “men of war,” Luke 23:11, kjv, see soldier, No. 2.

B. Noun.

polemos (πόλεμος, 4171), “war” (akin to A, No. 1), is so translated in the RV, for kjv, “battle,” 1 Cor. 14:8; Rev. 9:7, 9; 16:14; 20:8; for kjv, “fight,” Heb. 11:34; kjv and RV in Jas. 4:1, hyperbolically of private “quarrels”; elsewhere, literally, e.g., Matt. 24:6; Rev. 11:7. See battle.

WARD

1.    phulake (φυλακ), 5438), “a guard,” is used of the place where persons are kept

under guard (akin to phulax, “a keeper”), and translated “ward” in Acts 12:10. See cage, HOLD (Noun), IMPRISONMENT, PRISON, WATCH.

2.    teresis (τ)ρησις, 5084) primarily denotes “a watching” (tereo, “to watch”); hence “imprisonment, ward,” Acts 4:3 (kjv, “hold”); 5:18, RV, “(public) ward” [kjv,

“(common) prison”]. See hold (Noun), keeping, B, prison.

Note: For “were kept in ward,” Gal. 3:23, see guard, B, No. 3, keep, No. 6.

WARE OF

phulasso (φυλάσσω, 5442) denotes “to guard, watch”; in 2 Tim. 4:15, “of (whom) be thou ware” (middle voice): see beware, No. 3.

Note: For sunoida, translated “were ware” in Acts 14:6, kjv (rv, “became aware of it”), see know, A, No. 6.

WARFARE

strateia, or -tia (στρατία, 4756), primarily “a host or army,” came to denote “a warfare,” and is used of spiritual “conflict” in 2 Cor. 10:4; 1 Tim. 1:15.!

Note: For the verb “to go a warfare,” 1 Cor. 9:7, kjv, see soldier, B, No. 1.

WARM (Verb)

thermaino (θερμαίνω, 2328), “to warm, heat” (Eng. “thermal,” etc.), when used in the middle voice, signifies “to warm oneself,” Mark 14:54, 67; John 18:18 (twice), 25; Jas. 2:16.!

WARN

1.    noutheteo (νουθετέω, 3560), “to put in mind, warn,” is translated “to warn” in the kjv, in the passages mentioned under admonish, B, No. 1 (which see); the rv always translates this word by the verb “to admonish.”

2.    hupodeiknumi (ύποδείκνυμι, 5263), primarily, “to show secretly” (hupo, “under,” deiknumi, “to show”), hence, generally, “to teach, make known,” is translated “to warn” in Matt. 3:7; Luke 3:7; 12:5, rv (kjv, “forewarn”). See forewarn, Note, shew.

3.    chrematizo (χρηματίζω, 5537), for which see admonish, B, No. 3, is translated “to warn” in Matt. 2:12, 22; Acts 10:22; Heb. 8:5, RV (kjv, “admonished”); 11:7; 12:25, RV (kjv, “spake”).

WAS, WAST, were, WERT

Note: When not part of another verb, or phrase, these translate eimi, “to be,” e.g.,

Matt. 1:18, or the following: (a) ginomai, “to become,” e.g., Matt. 8:26; (b) huparcho,

“to exist,” especially when referring to an already existing condition, e.g., Luke 8:41;

Acts 5:4 (2nd part); 16:3; 27:12; Rom. 4:19, kjv, “when he was” (RV, “he being”); (c)

echo, “to have,” e.g., Acts 12:15; (d) apecho, “to be away, to be distant,” e.g., Luke 7:6;

24:13; (e) mello, “to be about to,” e.g., Luke 19:4; Acts 21:27, 37, kjv (rv, “was about

to”); (f) sumbaino, “to come to pass, happen,” e.g., Acts 21:35; (g) in Gal. 4:28, the

preposition kata, “according to,” is rendered “was,” in the phrase “as Isaac was,” lit., “like Isaac”; as Isaac’s birth came by divine interposition, so does the spiritual birth of every believer.

WASH

1.    nipto (νίπτω, 3538) is chiefly used of “washing part of the body,” John 13:5-6, 8 (twice, figuratively in 2nd clause), 12, 14 (twice); in 1 Tim. 5:10, including the figurative sense; in the middle voice, to wash oneself, Matt. 6:17; 15:2; Mark 7:3; John 9:7, 11, 15; 13:10.! For the corresponding noun see bason.

2.    aponipto (άπονίπτω, 633), “to wash off,” is used in the middle voice, in Matt. 27:24.!

3.    louo (λούω, 3068) signifies “to bathe, to wash the body,” (a) active voice, Acts 9:37; 16:33; (b) passive voice, John 13:10, rv, “bathed” (kjv, “washed”); Heb. 10:22, lit., “having been washed as to the body,” metaphorical of the effect of the Word of God upon the activities of the believer; (c) middle voice, 2 Pet. 2:22. Some inferior mss. have

it instead of luo, “to loose,” in Rev. 1:5 (see rv).!

4.    apolouo (άπολούω, 628), “to wash off or away,” is used in the middle voice, metaphorically, “to wash oneself,” in Acts 22:16, where the command to Saul of Tarsus to “wash away” his sins indicates that by his public confession, he would testify to the removal of his sins, and to the complete change from his past life; this “washing away” was not in itself the actual remission of his sins, which had taken place at his conversion; the middle voice implies his own particular interest in the act (as with the preceding verb “baptize,” lit., “baptize thyself,” i.e., “get thyself baptized”); the aorist tenses mark the decisiveness of the acts; in 1 Cor. 6:11, lit., “ye washed yourselves clean”; here the middle voice (rendered in the Passive in kjv and RV, which do not distinguish between this and the next two passives; see RV marg.) again indicates that the converts at Corinth, by their obedience to the faith, voluntarily gave testimony to the complete spiritual change divinely wrought in them.! In the Sept., Job 9:30.!

5.    pluno (πλύνω, 4150) is used of “washing inanimate objects,” e.g., “nets,” Luke 5:2 (some texts have apopluno); of “garments,” figuratively, Rev. 7:14; 22:14 (in the best texts; the kjv translates those which have the verb poieo, “to do,” followed by tas entolas autou, “His commandments”).!

6.    rhantizo (ραντίζώ, 4472), “to sprinkle,” is used in the middle voice in Mark 7:4, in some ancient texts, of the acts of the Pharisees in their assiduous attention to the cleansing of themselves after coming from the market place (some texts have baptizo here). See sprinkle.

7.    brecho (βρέχώ, 1026), “to wet,” is translated “to wash” in Luke 7:38, 44, kjv; the rv, “to wet” and “hath wetted,” gives the correct rendering. See rain, B.

8.    baptizo (βαπτίζώ, 907) is rendered “washed” in Luke 11:38. See baptize.

Note: With regard to Nos. 1, 3, 5, the Sept. of Lev. 15:11 contains all three with their distinguishing characteristics, No. 1 being used of the hands, No. 3 of the whole body, No. 5 of the garments.

WASHING

1.    baptismos (βαπτισμός, 909) denotes “the act of washing, ablution,” with special reference to purification, Mark 7:4 (in some texts, v. 8); Heb. 6:2, “baptisms”; 9:10, “washings.” See baptism.!

2.    loutron (λουτρόν, 3067), “a bath, a laver” (akin to louo, see above), is used metaphorically of the Word of God, as the instrument of spiritual cleansing, Eph. 5:26; in Titus 3:5, of “the washing of regeneration” (see regeneration).! In the Sept., Song of Sol. 4:2; 6:6.!

WASTE (Noun and Verb)

A.    Noun.

apoleia (άπώλεια, 684), “destruction,” is translated “waste” in Matt. 26:8; Mark 14:4. See destruction, B, II, No. 1.

B.    Verbs.

1.    diaskorpizo (διασκορπίζώ, 1287), “to scatter abroad,” is used metaphorically of “squandering property,” Luke 15:13; 16:1. See disperse, scatter.

2.    portheo (πορθέώ, 4199), “to ravage,” is rendered “wasted” in Gal. 1:13, kjv; see destroy, Note, HAVOC.

3.    lumaino (λυμαίνομαι, 3075), “to outrage, maltreat,” is used in the middle voice in Acts 8:3, of Saul’s treatment of the church, rv, “laid waste” (kjv, “made havoc of”).! WATCH (Noun and Verb), WATCHERS, WATCHFUL,

WATCHINGS

A. Nouns.

1. phulake (φυλακή, 5438) is used (a) with the meaning “a watch,” actively, “a

guarding,” Luke 2:8, lit., “(keeping, phulasso) watches”; (b) of “the time during which guard was kept by night, a watch of the night,” Matt. 14:25; 24:43; Mark 6:48; Luke 12:38. See cage, hold, imprisonment, prison.

Note: Among the Jews the night was divided into three “watches” (see, e.g., Exod. 14:24; Judg. 7:19), and this continued on through Roman times. The Romans divided the night into four “watches”; this was recognized among the Jews (see Mark 13:35).

2.    koustodia (κουστωδία, 2892), from Lat., custodia (cf. Eng., “custody”), is rendered “watch” in Matt. 27:65, 66 and 28:11, kjv: see guard.!

3.    agrupnia (άγρυπνία, 70), “sleeplessness” (akin to B, No. 4), is rendered “watchings” in 2 Cor. 6:5; 11:27.!

B. Verbs.

1.    gregoreo (γρηγορεύω, 1127), “to watch,” is used (a) of “keeping awake,” e.g.,

Matt. 24:43; 26:38, 40, 41; (b) of “spiritual alertness,” e.g., Acts 20:31; 1 Cor. 16:13; Col. 4:2; 1 Thess. 5:6, 10 (for which see wake); 1 Pet. 5:8, rv, “be watchful” (kjv, “be vigilant”); Rev. 3:2, 3; 16:15.

2.    tereo (τηρέω, 5083), “to keep,” is rendered “to watch,” of those who kept guard at the cross, Matt. 27:36, 54; 28:4, RV, “watchers” (kjv, “keepers”), lit., “the watching ones.” See hold, No. 8, keep, observe, preserve, reserve.

3.    paratereo (παρατηρέω, 3906), “to observe,” especially with sinister intent (para, “near,” and No. 2), is rendered “to watch” in Mark 3:2; Luke 6:7; 14:1; 20:20; Acts 9:24. See observe.

4.    agrupneo (άγρυπνέω, 69), “to be sleepless” (from agreuo, “to chase,” and hupnos, “sleep”), is used metaphorically, “to be watchful,” in Mark 13:33; Luke 21:36; Eph. 6:18; Heb. 13:17. The word expresses not mere wakefulness, but the “watchfulness” of those who are intent upon a thing.!

5.    nepho (νήφω, 3525), “to abstain from wine,” is used metaphorically of moral “alertness,” and translated “to watch,” in the kjv of 2 Tim. 4:5. See sober.

WATER (Noun and Verb), WATERING, WATERLESS

A. Noun.

hudor (ΰδωρ, 5204), whence Eng. prefix, “hydro-,” is used (a) of the natural element, frequently in the Gospels; in the plural especially in the Apocalypse; elsewhere, e.g.,

Heb. 9:19; Jas. 3:12; in 1 John 5:6, that Christ “came by water and blood,” may refer either (1) to the elements that flowed from His side on the cross after His death, or, in view of the order of the words and the prepositions here used, (2) to His baptism in Jordan and His death on the cross. As to (1), the “water” would symbolize the moral and practical cleansing effected by the removal of defilement by our taking heed to the word of God in heart, life and habit; cf. Lev. 14, as to the cleansing of the leper. As to (2),

Jesus the Son of God came on His mission by, or through, “water” and blood, namely, at His baptism, when He publicly entered upon His mission and was declared to be the Son of God by the witness of the Father, and at the cross, when He publicly closed His witness; the apostle’s statement thus counteracts the doctrine of the Gnostics that the

divine Logos united Himself with the Man Jesus at His baptism, and left him at Gethsemane. on the contrary, He who was baptized and He who was crucified was the Son of God throughout in His combined deity and humanity.

The word “water” is used symbolically in John 3:5, either (1) of the Word of God, as

in 1 Pet. 1:23 (cf. the symbolic use in Eph. 5:26), or, in view of the preposition ek, “out of,” (2) of the truth conveyed by baptism, this being the expression, not the medium, the symbol, not the cause, of the believer’s identification with Christ in His death, burial and

resurrection. So the New Birth is, in one sense, the setting aside of all that the believer was according to the flesh, for it is evident that there must be an entirely new beginning.

Some regard the kai, “and,” in John 3:5, as epexegetic, = “even,” in which case the “water” would be emblematic of the Spirit, as in John 7:38 (cf. 4:10, 14), but not in 1 John 5:8. where the Spirit and the “water” are distinguished. “The water of life,” Rev. 21:6 and 22:1, 17, is emblematic of the maintenance of spiritual life in perpetuity. In Rev. 17:1 “the waters” are symbolic of nations, peoples, etc.

Note: For potamos, rendered “waters” in 2 Cor. 11:26, see river.

B. Verb.

potizo (ποτίζω, 4222), “to give to drink,” is used (a) naturally in Luke 13:15, “watering,” with reference to animals; (b) figuratively, with reference to spiritual ministry to converts, 1 Cor. 3:6-8. See drink, B, No. 3.

Notes: (1) For hudropoteo, “to drink water,” 1 Tim. 5:23, see drink, B, No. 5. (2)

For the adjective anudros, “waterless” (rv), “without water,” see dry, No. 2. WATERPOT

hudna (ύδριά, 5201) occurs in John 2:6, 7; 4:28.!

WAVE

1.    kuma (κυμα, 2949), from kuo, “to be pregnant, to swell,” is used (a) literally in the plural, Matt. 8:24; 14:24; Mark 4:37 (Acts 27:41, in some mss.); (b) figuratively, Jude 13.!

2.    salos (σάλος, 4535) denotes “a tossing,” especially the rolling swell of the sea, Luke 21:25, kjv, “waves” (RV, “billows”).!

3.    kludon (κλύδων, 2830), “a billow,” is translated “wave” in Jas. 1:6, kjv (rv, “surge”); in Luke 8:24 it is translated “raging (of the water).” See rage, B.!

WAVER, WAVERING

A. Adjective.

aklines (άκλινης, 186), “without bending” (a, negative, klino, “to bend”), occurs in Heb. 10:23, kjv, “without wavering,” RV, “that it waver not.”!

B. Verb.

diakrino (διακρίνω, 1252) is rendered “to waver” in Rom. 4:20, rv (kjv, “staggered”); in Jas. 1:6 (twice). See </jump>DOUBT, No. 3</jump>.

WAX

1.    prokopto (προκόπτω, 4298), for which see advance, is rendered “to wax” in 2 Tim. 3:13.

2.    ginomai (γίνομαι, 1096), “to become,” is translated “waxed” in Luke 13:19, kjv (rv, “became”); in Heb. 11:34, kjv and rv, “waxed”: see come, No. 12, etc.

Note: This verb forms part of the translation of certain tenses of other verbs; see, e.g., BOLD, A, No. 2, COLD, C, CONFIDENT, B, No. 1, CORRUPT, A, No. 2, GROSS, OLD, D, No.

2, strong, B, No. 2, wanton, B, Nos. 1 and 2, weary, No. 2, wroth, No. 1.

WAY

1.    hodos (οδός, 3598) denotes (a) “a natural path, road, way,” frequent in the Synoptic Gospels; elsewhere, e.g., Acts 8:26; 1 Thess. 3:11; Jas. 2:25; Rev. 16:12; (b) “a traveler’s way” (see journey); (C) metaphorically, of “a course of conduct,” or “way of thinking,” e.g., of righteousness, Matt. 21:32; 2 Pet. 2:21; of God, Matt. 22:16, and parallels, i.e., the “way” instructed and approved by God; so Acts 18:26 and Heb. 3:10, “My ways” (cf. Rev. 15:3); of the Lord, Acts 18:25; “that leadeth to destruction,” Matt. 7:13; “... unto life,” 7:14; of peace, Luke 1:79; Rom. 3:17; of Paul’s “ways” in Christ, 1 Cor. 4:17 (plural); “more excellent” (of love), 1 Cor. 12:31; of truth, 2 Pet. 2:2; of the

right “way,” 2:15; of Balaam (id.), of Cain, Jude 11; of a “way” consisting in what is from God, e.g., of life, Acts 2:28 (plural); of salvation, Acts 16:17; personified, of Christ as the means of access to the Father, John 14:6; of the course followed and characterized by the followers of Christ, Acts 9:2; 19:9, 23; 24:22. See highway.

Note: In Luke 5:19 and 19:4 the noun is not expressed in the original, but is understood.

2.    parodos (βασίλισσα, 938), “a passing or passage,” is used with en, “in,” 1 Cor.

16:7, “by the way” (lit, “in passing”).!

3.    tropos (τρόπος, 5158), “a turning, a manner,” is translated “way” in Rom. 3:2, “(every) way”; Phil. 1:18, “(in every) way.” See conversation, manner, means.

Notes: (1) In Jas. 1:11, kjv, poreia, “a journey, a going,” is rendered “ways” (rv,

“goings”). (2) In Heb. 12:17, topos, “a place,” is rendered in kjv marg., “way (to change

his mind).” (3) For the kjv rendering of makran “a good (or great) way off,” Matt. 8:30;

Luke 15:20, see far, B, No. 1. (4) In Luke 14:32,porro is rendered “a great way off.” (5)

In Heb. 5:2, kjv, planao, middle voice, “to wander,” is rendered “(them) that are out of

the way,” rv, “(the) erring.” (6) In Col. 2:14 and 2 Thess. 2:7, ek mesou, is translated “out of the way”; see midst, Note (1) (e). (7) For “two ways” in Mark 11:4, kjv, see street. (8) In John 10:1, the adverb allachothen, “from some other place” (from allos,

“another”), is translated “some other way.” (9) In 2 Pet. 3:1, the kjv translates en “by way of” (“by,” RV). (10) In Gal. 2:5, the renderings “by,” kjv, “in the way of,” RV, serve to express the dative case of hupotage, subjection. (11), Forpropempo, “to bring on one’s way,” Acts 15:3; 21:5, and the kjv of 2 Cor. 1:16 (RV, “to be set forward on my journey”), see bring, No. 25. (12) Aperchomai, “to go away,” is rendered “to go one’s way,” e.g., Matt. 13:25; 20:4; Mark 11:4; 12:12; Luke 19:32; John 11:46; Acts 9:17; Jas. 1:24: see go, No. 14. (13) In Luke 8:14, kjv,poreuomai, “to go on one’s way” (rv), is rendered “go forth”; in 13:33, kjv, “walk” (rv, “go on my way”); in Matt. 24:1, kjv, it is rendered “departed” (rv, “was going on his way”): see depart, No. 8. (14), In Acts 24:3,

pante is rendered “in all ways” (kjv, “always”).! (15), In Rom. 3:12, kjv, ekklino, “to turn aside” (rv), is rendered “are gone out of the way.” (16), See also escape, B, lascivious.

WE

Note: When this is not part of the translation of a verb or phrase, it stands for some case of hemeis, the plural of ego, “I”; this separate use of the pronoun is always emphatic. For “we ourselves,” see ourselves.

weak, weakened, weaker, weakness

A. Adjectives.

1.    asthenes (άσθενής, 772), lit., “strengthless” (see impotent), is translated “weak,”

(a) of physical “weakness,” Matt. 26:41; Mark 14:38; 1 Cor. 1:27; 4:10; 11:30 (a judgment upon spiritual laxity in a church); 2 Cor. 10:10; 1 Pet. 3:7 (comparative degree); (b) in the spiritual sense, said of the rudiments of Jewish religion, in their inability to justify anyone, Gal. 4:9; of the Law, Heb. 7:18; in Rom. 5:6, RV, “weak” (kjv, “without strength”), of the inability of man to accomplish his salvation; (c) morally or ethically, 1 Cor. 8:7, 10; 9:22; (d) rhetorically, of God’s actions according to the human estimate, 1 Cor. 1:25, “weakness,” lit., “the weak things of God.” See feeble, sick.

2.    adunatos (άδύνατος, 102), lit., “not powerful,” is translated “weak” in Rom. 15:1, of the infirmities of those whose scruples arise through lack of faith (see 14:22, 23), in the same sense as No. 1 (c); the change in the adjective (cf. 14:1) is due to the contrast

with dunatoi, the “strong,” who have not been specifically mentioned as such in ch. 14. See impossible.

B.    Verb.

astheneo (άσθενέω, 770), “to lack strength,” is used in much the same way as A, No.

1, and translated “being ... weak” in Rom. 4:19, kjv (rv, “being weakened”); 8:3; 14:1, 2 (in some texts, 1 Cor. 8:9); 2 Cor. 11:21, 29 (twice); 12:10; 13:3, 4, 9. See diseased,

IMPOTENT, SICK.

C.    Noun.

astheneia (άσθένεια, 769), for which see infirmity, is rendered “weakness,” of the body, 1 Cor. 2:3; 15:43; 2 Cor. 11:30, RV; 12:5 (plural, RV), 9, 1O, RV; Heb. 11:34; in 2 Cor. 13:4, “He was crucified through weakness” is said in respect of the physical sufferings to which Christ voluntarily submitted in giving Himself up to the death of the cross.

WEALTH

euporia (ευπορία, 2142), primarily “facility” (eu, “well,” poros, “a passage”), hence

“plenty, wealth,” occurs in Acts 19:25.! Cf. euporeo, “to be well provided for, to prosper,” Acts 11:29.!

Note: In 1 Cor. 10:24, the kjv, “wealth,” rv, “good,” is, lit., “the (thing) of the other.”

WEAPONS

hoplon (οπλον, 3696), always in the plur., is translated “weapons” in John 18:3 and 2 Cor. 10:4, the latter metaphorically of those used in spiritual warfare. See armor, INSTRUMENTS.

WEAR, WEARING

1.    phoreo (φορέώ, 5409), a frequentative form of phero, “to bear,” and denoting “repeated or habitual action,” is chiefly used of clothing, weapons, etc., of soft raiment, Matt. 11:8; fine clothing, Jas. 2:3; the crown of thorns, John 19:5. See bear, No. 7.

2.    endidusko (ένδιδύσκώ, 1737), “to put on,” is used in the active voice in Mark 15:17 (in good mss.; some have No. 3); in Luke 8:27 (middle voice), in some texts; the best have No. 3. For Luke 16:19, see clothe, No. 3.!

3.    enduo (ένδύώ, 1746) is rendered “to wear” in Luke 8:27 (middle voice; see No. 2). See clothe, No. 2, put, No. 26.

4.    klino (κλίνώ, 2827), “to bend, decline,” is used of a day, “wearing” away, Luke 9:12 (in 24:29, is far spent). See bow, No. 4, flight, B, lay, No. 6, spend.

5.    hupopiazo (ύπώπιάζώ, 5299) is translated “wear (me) out” in Luke 18:5, rv (kjv, “weary”). For this and the somewhat different application in 1 Cor. 9:27, see buffet, No.

2.!

B. Noun.

perithesis (περίθεσις, 4025), “a putting around or on” (peri, “around,” tithemi, “to put”), is used in 1 Pet. 3:3 of “wearing” jewels of gold (RV).!

For WEARINESS, 2 Cor. 11:27, rv, see labor, No. 1 WEARY

1.    kopiao (κοπιάώ, 2872), “to grow weary, be beaten out” (kopos, “a beating, toil”), is used of the Lord in John 4:6 (used in His own word “labor” in Matt. 11:28), in Rev. 2:3, rv. See labor, toil.

2.    kamno (κάμνώ, 2577), “to be weary,” is rendered “to wax weary” in Heb. 12:3, rv. See faint, No. 3, sick.

3. ekkakeo or enkakeo (έκκακέώ, 1573), for which see faint, No. 2, is rendered “to be weary” in Gal. 6:9; 2 Thess. 3:13.

Note: For hupopiazo, rendered “to weary” in Luke 18:5, kjv, see wear, A, No. 5. WEATHER

1.    eudia (εύδία, 2105), akin to eudios, “calm,” denotes “fair weather,” Matt. 16:2.!

2.    cheimon (χειμών, 5494), “winter,” also “a winter storm,” is translated “foul weather” in Matt. 16:3. See tempest, winter.

For WEDDING see marriage WEEK

sabbaton (σάββατον, 4521) is used (a) in the plural in the phrase “the first day of the week,” Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. 16:2. For this idiomatic use of the word see one, A, (5); (b) in the singular, Luke 18:12, “twice in the week,” lit., “twice of the sabbath,” i.e., twice in the days after the sabbath. See SABBATH.

WEEP, WEEPING

1.    klaio (κλαίω, 2799) is used of “any loud expression of grief,” especially in mourning for the dead, Matt. 2:18; Mark 5:38, 39; 16:10; Luke 7:13; 8:52 (twice); John 11:31, 33 (twice); 20:11 (twice), 13, 15; Acts 9:39; otherwise, e.g., in exhortations, Luke 23:28; Rom. 12:15; Jas. 4:9; 5:1; negatively, “weep not,” Luke 7:13; 8:52; 23:28; Rev.

5:5 (cf. Acts 21:13); in 18:9, rv, “shall weep” (kjv, “bewail”). See bewail.

2.    dakruo (δακρύω, 1145), “to shed tears” (dakruon, “a tear”), is used only of the Lord Jesus, John 18:35.!

Note: Other synonymom verbs are threneo, “to mourn,” of formal lamentation: see bewail, Note (1); alalazo, “to wail”; stenazo, “to groan” (oduromai, “to lament audibly,” is not used in NT; see the noun odurmos, “mourning”).

B. Noun.

klauthmos (κλαυθμός, 2805), akin to A, No. 1, denotes “weeping, crying,” Matt. 2:18; 8:12; 13:42, 50, RV (kjv, “wailing”); 22:13; 24:51; 25:30; Luke 13:28; Acts 20:37.! WEIGH, WEIGHT, WEIGHTY, WEIGHTIER

A.    Verbs.

1.    bareo (βαρέω, 916), “to weigh down,” is so rendered in 2 Cor. 1:8, rv; see burden, B, No. 1.

2.    histemi (ιστήμι, 2476), “to cause to stand,” is used in Matt. 26:15, rv, “they weighed (unto)” (of pieces of silver), kjv, metaphorically, “covenanted (with).”

B.    Nouns.

1.    baros (βάρος, 922), akin to A, is rendered “weight” in 2 Cor. 4:17. See burden, A, No. 1.

2.    onkos (ογκος, 3591) denotes “a bulk or mass”; hence, metaphorically, “an encumbrance, weight,” Heb. 12:1.!

C. Adjective.

barus (βαρύς, 926), “heavy” (akin to A and B, No. 1), is rendered “weighty” in 2 Cor. 10:10, of Paul’s letters. The comparative degree is used in the neuter plural in Matt. 23:23, “(the) weightier matters (of the Law).” See grievous, heavy.

WELCOME

1.    apodechomai (άποδέχομαι, 588), “to receive gladly,” is rendered “to welcome” in the rv of Luke 8:40; 9:11. See receive.

2.    hupolambano (ύπολαμβάνω, 5274), “to take up, to entertain,” is rendered “to welcome” in 3 John 8, rv, of a hearty “welcome” to servants of God. See receive. WELL (Noun)

phrear (φρέαρ, 5421), “a pit,” is translated a “well” in John 4:11, 12. See pit.

Note: For pege, translated “well” in John 4:6 (twice), 14; 2 Pet. 2:17, see fountain. WELL (Adverb)

1. kalos (καλως, 2573), “finely” (akin to kalos, “good, fair”), is usually translated “well,” indicating what is done rightly, in the Epistles it is most frequent in 1 Tim. (3:4,

12, 13; 5:17); twice it is used as an exclamation of approval, Mark 12:32; Rom. 11:20; the comparative degree kallion, “very well,” occurs in Acts 25:10. See good, C, No. 1.

Note: The neuter form of the adjective kalos, with the article and the present participle of poieo, “to do,” is translated “well-doing” in Gal. 6:9.

2. eu (ευ, 2095), primarily the neuter of an old word, eus, “noble, good,” is used (a) with verbs, e.g., Mark 14:7, “do (poieo) ... good”; Acts 15:29 (prasso); Eph. 6:3 (ginomai, “to be”); (b) in replies, “good,” “well done,” Matt. 25:21, 23; in Luke 19:17, eu ge (in the best texts). The word is the opposite of kakos, “evilly.” See good, C, No. 2.!

Notes: (1) In 2 Tim. 1:18, beltion, the neuter form of what is used as the comparative degree of agathos, “good,” is used adverbially and translated “very well.”! (2) For John 2:10, “have well drunk” (rv, “freely”), see drink, B, No. 2. (3) Hos, “as,” with kai, “also (and),” is rendered “as well as” in Acts 10:47 (kathos in some mss.) and 1 Cor. 9:5. (4) In Heb. 4:2 kathaper, “even as,” with kai, is translated “as well as”: see even, No. 8. WELL (do), WELL-DOING

A.    Verbs.

1. agathopoieo (άγαθοποιέω, 15), “to do good” (agathos, “good,” poieo, “to do”), is used (a) of such activity in general, 1 Pet. 2:15, “well-doing”; v. 20, “do well”; 3:6, 17; 3 John 11, “doeth good”; (b) of “acting for another’s benefit,” Mark 3:4; Luke 6:9, 33, 35.!

2.    kalopoieo (καλοποιέω, 2569), “to do well, excellently, act honorably” (kalos,

“good,”poieo, “to do”), occurs in 2 Thess. 3:13.! The two parts of the word occur separately in Rom. 7:21; 2 Cor. 13:7; Gal. 6:9; Jas. 4:17.

Notes: (1) The distinction between Nos. 1 and 2 follows that between agathos and

kalos (see good). (2) In John 11:12, kjv, sozo (passive voice, “to be saved”), is rendered “he shall do well” (RV, “he will recover”).

B.    Noun.

agathopoiia (άγαθοποιί'α, 16), “well-doing” (akin to A, No. 1), occurs in 1 Pet. 4:19.!

C. Adjective.

agathopoios (άγαθοποιός, 17), “doing good, beneficent,” is translated “them that do well” in 1 Pet. 2:14, lit., “well-doing (ones).”!

For WELL-BELOVED see beloved WELL-NIGH

Note: This forms part of the translation of sumpleroo, “to fulfill,” in Luke 9:51, “were

wellnigh” come (see come, No. 36), and pleroo, “to fulfill,” in Acts 7:23, “was well-nigh ... ,” lit., “a time (of forty years) was fulfilled (to him)” (see fulfill, A, No. 1).

WELL PLEASED

eudokia (εύδοκία, 2107), “good pleasure,” occurs in the genitive case in Luke 2:14, lit., “(men) of good pleasure” (so RV marg.), rv, “(men) in whom He is well pleased” (the genitive is objective); the kjv, “good will (toward men),” follows the inferior texts which have the nominative. See desire, pleasure, seem, wellpleasing, will.

B. Verb.

eudokeo (εύδοκέω, 2106), “to be well pleased”: see please, A, No. 3, willing, B, No. 3.

WELL-PLEASING

A. Adjective.

euarestos (εύάρεστος, 2101) is used in Rom. 12:1, 2, translated “acceptable (rv marg., “well-pleasing”); in the following the RV has “well-pleasing,” Rom. 14:18; 2 Cor. 5:9; Eph. 5:10; in Phil. 4:18 and Col. 3:20 (RV and kjv); in Titus 2:9, RV, “well-pleasing” (kjv, “please ... well”); in Heb. 13:21, rv and kjv. See acceptable.!

B.    Verb.

euaresteo (εύαρεστέω, 2100), akin to A, is rendered “to be well-pleasing” in Heb. 11:5, 6, rv (kjv, “please”); in Heb. 13:16, “is well pleased.”!

C.    Noun.

eudokia (εύδοκία, 2107), lit., “good pleasure,” is rendered “well-pleasing” in Matt. 11:26 and Luke 10:21. See desire, pleasure, seem, well pleased, will.

For WENT see GO WEST

dusme (δυσμ), 1424), “the quarter of the sun-setting” (dusis, “a sinking, setting”;

duno, “to sink”), hence, “the west,” occurs in Matt. 8:11; 24:27; Luke 12:54 (some regard this as the sunset); 13:29; Rev. 21:13.!

For WET, Luke 7:38, 44, rv, see wash, No. 7 WHALE

ketos (κητος, 2785) denotes “a huge fish, a sea monster,” Matt. 12:40.! In the Sept., Gen. 1:21; Job 3:8; 9:13; 26:12; Jonah 1:17 (twice); 2:1, 10.!

WHAT

Notes: (1) Most frequently this is a translation of some form of the relative pronoun hos or the interrogative tis. (2) Other words are (a) hoios, “of what kind,” e.g., 2 Cor. 10:11, RV (kjv, “such as”); 1 Thess. 1:5, “what manner of men”; 2 Tim. 3:11 (twice), lit., “what sorts of things,” “what sorts of persecutions”; (b)poios, “what sort of,” e.g., Matt. 21:23, 24, 27; 24:42, 43; Luke 5:19; 6:32-34; 20:2, 8; 24:19; John 12:33, “what manner of’; so in 18:32; 21:19; Rom. 3:27; 1 Cor. 15:35; in Jas. 4:14, “what”; 1 Pet. 2:20 and

Rev. 3:3 (ditto); 1 Pet. 1:11, “what manner of’; (c) hopoios, “what sort of,” 1 Cor. 3:13;

“what manner of,” 1 Thess. 1:9; (d) hosos, “how great,” Mark 6:30 (twice), rv, “whatsoever”; Acts 15:12; Rom. 3:19, “what things soever”; Jude 10 (1st part), “what soever things,” RV; (2nd part) “what”; (e)posos, “how great, how much,” 2 Cor. 7:11, “what (earnest care),” rv (posos here stands for the repeated words in the Eng. versions,

the adjective not being repeated in the original); (f) hostis, “what (things),” Phil. 3:7; (g)

in Matt. 26:40, houtos, “thus, so,” is used as an exclamatory expression, translated “What” (in a word immediately addressed by the Lord to Peter), lit., “So”; (h) for potapos, rendered “what” in Mark 13:1 (2nd part), kjv, see manner; (i) in 1 Cor. 6:16,

19, kjv, the particle e, “or” (rv), is rendered “What?”; in 1 Cor. 14:36, kjv and rv,

“what?” (j) in 1 Cor. 11:22, gar, “in truth, indeed,” has its exclamatory use “What?” (3)

In John 5:19 “but what” translates a phrase, lit., “if not anything.” (4) In Matt. 8:33 “what” is, lit., “the things” (neuter plural of the article).

WHATSOEVER

Note: For this see Notes on words under what. Frequently by the addition of the particle an, or the conjunction ean, “if,” the phrase has the more general idea of

“whatsoever,” e.g., with hos, Matt. 10:11; with hosos, Matt. 17:12; with hostis, neuter form, Luke 10:35.

For WHEAT see corn

For WHEEL, Jas. 3:6, rv, see course, A, No. 4

For WHEN, WHENCE, WHENSOEVER, WHERE, etc., see f, p. 1 WHEREFORE

Note: This represents (1) some phrases introduced by the preposition dia, “on account

of,” dia touto, “on account of this,” e.g., Matt. 12:31; Rom. 5:12; Eph. 1:15; 3 John 10;

dia hen (the accusative feminine of hos, “who”), “on account of which” (aitia, “a cause,”

being understood), e.g., Acts 10:21 (with aitia, expressed, Titus 1:13; Heb. 2:11); dia ti

“on account of what?” (sometimes as one word, diati) e.g., Luke 19:23; Rom. 9:32; 2

Cor. 11:11; Rev. 17:7; (2) dio = dia ho (the neuter of the relative pronoun hos), “on account of which (thing),” e.g., Matt. 27:8; Acts 15:19; 20:31; 24:26; 25:26; 27:25, 34; Rom. 1:24; 15:7; 1 Cor. 12:3; 2 Cor. 2:8; 5:9; 6:17; Eph. 2:11; 3:13; 4:8, 25; 5:14; Phil. 2:9; 1 Thess. 5:11; Philem. 8; Heb. 3:7, 10; 10:5; 11:16; 12:12, 28; 13:12; Jas. 1:21; 4:6;

1 Pet. 1:13; 2 Pet. 1:10, 12; 3:14; (3) dioper, “for which very reason” (a strengthened

form of the preceding), 1 Cor. 8:13; 10:14 (14:13 in some mss.);! (4) hothen (which denotes “whence,” when used of direction or source, e.g., Matt. 12:44), used of cause and denoting “wherefore” in Heb. 2:17; 3:1; 7:25; 8:3; (5) ti, “what, why,” John 9:27; Acts 22:30; Gal. 3:19, kjv (rv, “what”); (6) heneka with tinos (the genitive case of ti), “because of what,” Acts 19:32; (7) charin with hou, the genitive case, neuter of hos, “for the sake of what,” Luke 7:47; (8) eis, “unto,” with ti, “what,” Matt. 14:31; with ho, “which” (the accusative neuter of hos), 2 Thess. 1:11, kjv (rv, “to which end”); (9) ara,

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

“so,” 2 Cor. 7:12, kjv (rv, “so”); with ge, “at least,” Matt. 7:20, kjv (rv, “therefore”);

(10) hina, “in order that,” with ti, “what,” Matt. 9:4; (11) toigaroun, “therefore,”

rendered “wherefore” in Heb. 12:1, kjv; (12), in Matt. 26:50, epi, “unto,” with ho, as in

No. (8) above, kjv, “wherefore (art thou come)?” rv, “(do that) for which (thou art

come)”; (13) oun, a particle expressing sequence or consequence, e.g., Matt. 24:26; Acts

6:3; (14) hoste, “so that,” “wherefore,” e.g., Rom. 7:12, 13; 1 Cor. 10:12; 11:27, 33; 14:22, 39; 2 Cor. 5:16; Gal. 3:24; 4:7; Phil. 4:1; 1 Thess. 4:18; 1 Pet. 4:19.

For WHETHER see f, p. 1 WHICH

Notes: (1) This is the translation of (a) the article with nouns, adjectives, numerals, participles, etc., e.g., “that which,” etc.; (b) the relative pronoun hos, “who,” in one of its

forms (a frequent use); (c) hostis, “whoever,” differing from hos by referring to a subject in general, as one of a class, e.g., Rom. 2:15; Gal. 4:24 (twice); 5:19; Rev. 2:24; 20:4; (d) the interrogative pronoun tis, “who? which?,” e.g., Matt. 6:27; John 8:46; (e) hoios, “of

what kind,” e.g., Phil. 1:30; (f)poios, the interrogative of (e), e.g., John 10:32; (g) hosos, “whatsoever,” etc.; plural, how many, translated “which” in Acts 9:39. (2) In Acts 8:26, kjv, haute (the feminine of houtos, “this”), “the same” (rv), is translated “which.” (3) In the triple title of God in Rev. 1:4, 8; 4:8, “which” is the translation, firstly, of the article with the present participle of eimi, to be, lit., “the (One) being,” secondly, of the article with the imperfect tense of eimi (impossible of lit. translation, the title not being subject

to grammatical change), thirdly, of the article with the present participle of erchomai, to come, lit., “the coming (One)”; in 11:17 and 16:5 the wording of the kjv and RV differs; in 11:17 the kjv follows the inferior mss. by adding “and art to come” (RV omits); in

16:5, the kjv, “and shalt be,” represents kai (“and”) followed by the article and the future

participle of eimi, “to be,” lit., “and the (One) about to be”; the rv substitues the superior reading “Thou Holy One,” lit., “the holy (One)”: see holy, B, No. 2. (4) In Phil. 2:21, kjv, “the things of Jesus Christ” (RV, is rendered “the things which are Jesus Christ’s.” WHILE, WHILES, WHILST

Notes: (1) See little, B, No. 1. (2) In Matt. 13:21,proskairos estin, lit., “is for a season,” is rendered “dureth (rv, endureth) for a while.” (3) Chronos, “time,” is rendered

“while” in Luke 18:4; John 7:33; 12:35 (1st part); 1 Cor. 16:7; kairos, “a season,” “a while,” Luke 8:13; in Acts 19:22, RV, “while” (kjv, “season”); for the different meanings of these words see season. (4) In Acts 18:18, kjv, “a good while,” is, lit., “sufficient

days,” RV, “many days.” (5) In Acts 28:6, kjv, epi polu, lit., “upon much,” is rendered “a great while” (RV, “long”). (6) For Mark 1:35 see day, B. (7) In Mark 15:44palai, “long ago,” is rendered “any while.” (8) In Acts 27:33 and Heb. 3:13 achri (or achris) followed

by hou, the genitive case of the relative pronoun hos, lit., “until which,” is rendered “while”; cf. en ho, in Mark 2:19; Luke 5:34; John 5:7; en to, in Luke 1:21, RV, “while”; in Heb. 3:15, “while it is said,” is, lit., “in the being said” (en, with the article and the pres. infin., passive of lego); so, e.g., in Matt. 13:25 (9) In Heb. 10:33, AV., “whilst ye were made,” partly translating the present participle of theatrizomai, “to become a gazing-stock,” rv, “being made”; in the 2nd part, ginomai, “to become,” is translated

“whilst ye became,” kjv (rv, “becoming”).! (10) The conjunction heos, “until,” etc., has the meaning “while” in Matt. 14:22; Mark 6:45; 14:32; in some texts, John 9:4; 12:35,

36; with hotou, “whatever” (an oblique case, neuter, of hostis, “whoever”), “whiles,” Matt. 5:25. (11) In Acts 20:11 hikanos, “sufficient,” is rendered “a long while.” (12) Hos, as, “while” in Luke 24:32 (twice); John 12:35, 36; Acts 1:10; 10:17. (13) Hotan, “when,” is rendered “while” in 1 Cor. 3:4, kjv (rv, “when”). (14) Hote, “when,” is rendered “while” in John 17:12; Heb. 9:17. (15) In John 4:31 metaxu, “between,” used with en to, “in the,” is rendered “meanwhile”; in Rom. 2:15 metaxu is itself rendered “the mean while” (rv, “between”). (16) In Acts 18:18, rv, hikanos is rendered “many” (kjv,

“good”). (17) In 1 Pet. 1:6, rv, oligon, “a little,” is rendered “for a little while” (kjv, “for a season”).

WHISPERER, WHISPERING

1.    psithuristes (ψιθυριστης, 5588), “a whisperer,” occurs in an evil sense in Rom. 1:29.!

2.    psithurismos (ψιθυρισμός, 5587), “a whispering,” is used of “secret slander” in 2 Cor. 12:20.! In the Sept., Eccl. 10:11, of “a murmured enchantment.”!

Note: Synonymous with No. 1 is katalalos, “a backbiter” (Rom. 1:30!), the

distinction being that this denotes one guilty of open calumny, psithuristes, one who does it clandestinely.

For WHIT see every whit and nothing, No. 2 WHITE (Adjective and Verb)

A. Adjective.

leukos (λευκός, 3022) is used of (a) clothing (sometimes in the sense of “bright”), Matt. 17:2; 28:3; Mark 9:3; 16:5; Luke 9:29; John 20:12; Acts 1:10; symbolically, Rev. 3:4, 5, 18; 4:4; 6:11; 7:9, 13; 19:14 (2nd part); (b) hair, Matt. 5:36; Christ’s head and hair (in a vision; cf. Dan. 7:9), Rev. 1:14 (twice); ripened grain, John 4:35; a stone, Rev. 2:17, an expression of the Lord’s special delight in the overcomer, the new name on it being indicative of a secret communication of love and joy; a horse (in a vision), 6:2; 19:11-14 (1st part); a cloud, 14:14; the throne of God, 20:11.!

Note: Lampros, “bright, clear,” is rendered “white” in Rev. 15:6, kjv, of “white (linen)” (rv, “bright,” following those mss. which have lithon “stone”); in 19:8 (RV, “bright”). See bright, clear, goodly, Note, gorgeous.

B. Verbs.

1.    leukaino (λευκαίνω, 3021), “to whiten, make white” (akin to A), is used in Mark 9:3; figuratively in Rev. 7:14.!

2.    koniao (κονιάω, 2867), from konia, “dust, lime,” denotes “to whiten, whitewash,” of tombs, Matt. 23:27; figuratively of a hypocrite, Acts 23:3.! In the Sept., Deut. 27:2, 4; Prov. 21:9.!

For WHITHER, WHITHERSOEVER, see f, p. 1. WHO, WHOM, WHOSE

Notes: These are usually the translations of forms of the relative pronoun hos, or of

the interrogative pronoun tis; otherwise of hostis, “whoever,” usually of a more general

subject than hos, e.g., Mark 15:7; Luke 23:19; Gal. 2:4; hosos, “as many as,” Heb. 2:15;

in Acts 13:7, kjv, houtos, “this (man),” is translated “who,” rv, “the same.”

WHOLE (made), WHOLLY, WHOLESOME

A. Adjectives.

1.    holos (ολος, 3650), for which see all, A, No. 3, and altogether, signifies “whole,” (a) with a noun, e.g., Matt. 5:29, 30; Mark 8:36; 15:1, 16, 33; Luke 11:36 (1st part), though holon may here be used adverbially withphoteinon, “wholly light” [as in the 2nd part, RV, “wholly (full of light)”]; John 11:50; 1 Cor. 12:17 (1st part); 1 John 2:2; 5:19; (b) absolutely, as a noun, e.g., Matt. 13:33; 1 Cor. 12:17 (2nd part).

2.    pas (πας, 3956), for which see ALL, A, No. 1, is sometimes translated “the whole” when used with the article, e.g., Matt. 8:32, 34; Rom. 8:22.

3.    hapas (απας, 537), for which see all, A, No. 2, is rendered “the whole,” e.g., in Luke 19:37; 23:1.

4.    holokleros (ολόκληρος, 3648), from No. 1 and kleros, “a lot,” is rendered “whole” in 1 Thess. 5:23: see entire

5.    hugies (ύγιής, 5199) (cf. Eng., “hygiene”) is used especially in the Gospels of making sick folk “whole,” Matt. 12:13; 15:31; Mark 3:5; 5:34; Luke 6:10; John 5:4, 6, 9,

11, 14, 15; 7:23; also Acts 4:10; of “sound (speech),” Titus 2:8. See sound.!

6.    holoteles (ολοτελής, 3651), “wholly,” 1 Thess. 5:23, is lit., “whole-complete” (A,

No. 1, and telos, “an end”), i.e., “through and through”; the apostle’s desire is that the sanctification of the believer may extend to every part of his being. The word is similar in meaning to No. 4; holokleros draws attention to the person as a “whole,” holoteles, to the several parts which constitute him.!

Note: In 1 Tim. 4:15, the sentence freely rendered “give thyself wholly to them” is, lit., “be in these (things).”

B. Verbs.

1.    hugiaino (ύγιαίνω, 5198), “to be in good health,” akin to A, No. 5, is rendered “they that are whole” in Luke 5:31; “whole” in 7:10 (present participle); “wholesome” in 1 Tim. 6:3, kjv (rv, “sound”; marg., “healthful”). See health, sound.

2.    so o (σώζω, 4982), “to save,” is sometimes rendered “to make whole,” and, in the passive voice, “to be made whole,” or “to be whole,” e.g., Matt. 9:21, 22 (twice), and parallel passages; Acts 4:9. See heal, save.

3.    iaomai (ιάομαι, 2390), “to heal,” is rendered “to make whole,” Matt. 15:28; Acts 9:34, kjv (rv, “healeth”). See heal

4.    ischuo (ισχύω, 2480), “to be strong,” is rendered “they that are whole” in Matt.

9:12 and Mark 2:17. See able, B, No. 4.

5.    dioso o (διασώζω, 1295), “to save thoroughly” (dia), is used in the passive voice

and rendered “were made whole” in Matt. 14:36, rv (kjv, “were made perfectly whole”). See escape, heal, save.

For WHORE, WHOREMONGER see fornication, harlot WHOSO, WHOSOEVER

Note: The same pronouns as those under wHo are used for the above, often with the

addition of the particle an and a change of construction when a generalization is expressed. Some texts in Mark 15:6 have hosper, a strengthened form of hos, kjv, “whomsoever.” For sentences introduced by the conjunction ei or ean, “if,” see f, p. 1. For WHY see f, p. 1 WICKED

1.    poneros (πονηρός, 4190), for which see bad, No. 2, evil, A and B, No. 2, is translated “wicked” in the kjv and RV in Matt. 13:49; 18:32; 25:26; Luke 19:22; Acts 18:14; 1 Cor. 5:13; in the following the RV substitutes “evil” for kjv, “wicked”: Matt. 12:45 (twice); 13:19; 16:4; Luke 11:26; Col. 1:21; 2 Thess. 3:2; and in the following, where Satan is mentioned as “the (or that) evil one”: Matt. 13:38; Eph. 6:16; 1 John 2:13, 14; 3:12 (1st part); 5:18; in v. 19 for KV, “wickedness”; he is so called also in kjv and RV in John 17:15; 2 Thess. 3:3; kjv only in Luke 11:4; in 3 John 10, kjv, the word is translated “malicious,” RV, “wicked.”

2.    athesmos (αθεσμος, 113), “lawless” (a, negative, thesmos, “law, custom”), “wicked,” occurs in 2 Pet. 2:7; 3:17.! An instance of the use of the word is found in the papyri, where a father breaks off his daughter’s engagement because he learnt that her

fiance was giving himself over to lawless deeds (Moulton and Milligan, Vocab.).

Notes: (1) In Matt. 21:41, kjv, kakos (for which see bad, No. 1, evil, A, No. 1), is

translated “wicked” (rv, “miserable”). (2) In Acts 2:23 and 2 Thess. 2:8, kjv, anomos, “lawless” (rv), is translated “wicked.”

WICKEDNESS

1. poneria (πονηρία, 4189), akin to poneros (see above, No. 1), is always rendered “wickedness” save in Acts 3:26: see iniquiiy, No. 4.

2. kakia (κακία, 2549), “evil,” is rendered “wickedness” in Acts 8:22; RV in Jas. 1:21, kjv, “naughtiness.” See evil, B, No. 1, malice.

Notes: (1) For the kjv of 1 John 5:19 see wicked, No. 1. (2) In Acts 25:5, kjv, the

word atopos (RV, “amiss”) is incorrectly rendered “wickedness.”

For WIDE see broad WIDOW

chera (χήρα, 5503), Matt. 28:13 (in some texts); Mark 12:40, 42, 43; Luke 2:37; 4:25, 26, lit., “a woman a widow”; 7:12; 18:3, 5; 20:47; 21:2, 3; Acts 6:1; 9:39, 41; 1 Tim. 5:3 (twice), 4, 5, 11, 16 (twice); Jas. 1:27; 1 Tim. 5:9 refers to elderly “widows” (not an ecclesiastical “order”), recognized, for relief or maintenance by the church (cf. vv. 3, 16), as those who had fulfilled the conditions mentioned; where relief could be ministered by those who had relatives that were “widows” (a likely circumstance in large families), the church was not to be responsible; there is an intimation of the tendency to shelve individual responsibility at the expense of church funds. In Rev. 18:7, it is used figuratively of a city forsaken.!

wife, wives

1.    gune (γυνή, 1135) denotes (1) “a woman, married or unmarried” (see woman); (2) “a wife,” e.g., Matt. 1:20; 1 Cor. 7:3, 4; in 1 Tim. 3:11, RV, “women,” the reference may be to the “wives” of deacons, as the kjv takes it.

2.    gunaikeios (γυναικείος, 1134), an adjective denoting “womanly, female,” is used as a noun in 1 Pet. 3:7, kjv, “wife,” RV, “woman.”!

Note: In John 19:25 the article stands idiomatically for “the wife (of)”; in Matt. 1:6, the article is rendered “her that had been the wife (of).”

WIFE’S MOTHER

penthera (πενθερά, 3994) denotes “a mother-in-law,” Matt. 8:14; 10:35; Mark 1:30; Luke 4:38; 12:53 (twice).!

WILD

agrios (άγριος, 66) denotes (a) “of or in fields” (agros, “a field”), hence, “not domestic,” said of honey, Matt. 3:4; Mark 1:6; (b) “savage, fierce,” Jude 13, RV, metaphorically, “wild (waves),” kjv, “raging.”! It is used in the papyri of a malignant wound.

Note: In Rev. 6:8 the rv renders therion (plural) “wild beasts” (kjv, “beasts”). WILDERNESS

1.    eremia (έρημία, 2047), “an uninhabited place,” is translated “wilderness” in the kjv of Matt. 15:33 and Mark 8:4 (rv, “a desert place”); rv and kjv, “wilderness” in 2 Cor. 11:26. See desert, A. (In the Sept., Isa. 60:20; Ezek. 35:4, 9.!)

2.    eremos (ερημος, 2048), an adjective signifying “desolate, deserted, lonely,” is used as a noun, and rendered “wilderness” 32 times in the kjv; in Matt. 24:26 and John 6:31, rv, “wilderness” (kjv, “desert”). For the rv, “deserts” in Luke 5:16 and 8:29 see desert,

B.

WILES

methodia, or  — eia (μεθοδεία, 3180) denotes “craft, deceit” (meta, “after,” hodos, “a way”), “a cunning device, a wile,” and is translated “wiles (of error)” in Eph. 4:14, RV [KV paraphrases it, “they lie in wait (to deceive)”], lit., “(with a view to) the craft (singular) of deceit”; in 6:11, “the wiles (plural) (of the Devil.)”!

WILFULLY, WILLFULLY

A. Adverb.

hekousios (έκουσίώς, 1596) denotes “voluntarily, willingly,” Heb. 10:26, (of sinning) “willfully”; in 1 Pet. 5:2, “willingly” (of exercising oversight over the flock of God).

B. Verb.

thelo (θέλώ, 2309), “to will,” used in the present participle in 2 Pet. 3:5, is rendered “willfully (forget)” in the RV, kjv, “willingly (are ignorant of),” lit., “this escapes them (i.e., their notice) willing (i.e. of their own will).” See will, C, No. 1, willing, B, No. 1. WILL, WOULD

A. Nouns.

1.    thelema (θέλημα, 2307) signifies (a) objectively, “that which is willed, of the will of God,” e.g., Matt. 18:14; Mark 3:35, the fulfilling being a sign of spiritual relationship to the Lord, John 4:34; 5:30; 6:39, 40; Acts 13:22, plural, “my desires”; Rom. 2:18; 12:2, lit., “the will of God, the good and perfect and acceptable”; here the repeated article is probably resumptive, the adjectives describing the will, as in the Eng. versions; Gal. 1:4; Eph. 1:9; 5:17, “of the Lord”; Col. 1:9; 4:12; 1 Thess. 4:3; 5:18, where it means “the gracious design,” rather than “the determined resolve”; 2 Tim. 2:26, which should read

“which have been taken captive by him” [(autou), i.e., by the Devil; the rv, “by the Lord’s servant” is an interpretation; it does not correspond to the Greek] unto His (ekeinou) will” (i.e., “God’s will”; the different pronoun refers back to the subject of the sentence, viz., God); Heb. 10:10; Rev. 4:11, RV, “because of Thy will”; of human will, e.g., 1 Cor. 7:37; (b) subjectively, the “will” being spoken of as the emotion of being desirous, rather than as the thing “willed”; of the “will” of God, e.g., Rom. 1:10; 1 Cor. 1:1; 2 Cor. 1:1; 8:5; Eph. 1:1, 5, 11; Col. 1:1; 2 Tim. 1:1; Heb. 10:7, 9, 36; 1 John 2:17; 5:14; of human “will,” e.g., John 1:13; Eph. 2:3, “the desires of the flesh”; 1 Pet. 4:3 (in some texts); 2 Pet. 1:21. See desire, A, No. 5, pleasure, Note (1).

2.    thelesis (θέλησις, 2308) denotes “a willing, a wishing” [similar to No. 1 (b)], Heb. 2:4.!

3.    boulema (βούλημα, 1013), “a deliberate design, that which is purposed,” Rom. 9:19; 1 Pet. 4:3 (in the best texts). See purpose, A, No. 1.

4.    eudokia (εύδοκία, 2107) (eu, “well,” dokeo, “to think”) is rendered “good will” in Luke 2:14, kjv (see well pleased); Phil. 1:15: see desire, pleasure, seem, well-

PLEASING.

5.    eunoia (εΰνοια, 2133), “good will” (eu, “well,” nous, “the mind”), occurs in Eph. 6:7 (in some texts, 1 Cor. 7:3).!

Notes: (1) In Acts 13:36, kjv, boule, “counsel” (RV), is translated “will.” (2) In Rev.

17:17, kjv, gnome, “an opinion,” rv, “mind,” is translated “will.” (3) For “will-worship,” Col. 2:23, see worship, B, No. 2.

B. Adjectives.

1.    hekon (έκών, 1635), “of free will, willingly,” occurs in Rom. 8:20, RV, “of its own will” (kjv, “willingly”); 1 Cor. 9:17, RV, “of my own will” (kjv, “willingly”).! In the Sept., Exod. 21:13; Job 36:19.!

2.    akon (ακων, 210), a, negative, and No. 1, “unwillingly,” occurs in 1 Cor. 9:17, RV, “not of mine own will” (kjv, “against my will”).! In the Sept., Job 14:17.!

C. Verbs.

when “will” is not part of the translation of the future tense of verbs, it represents one of the following:

1.    thelo (θέλω, 2309), for the force of which see desire, B, No. 6, usually expresses “desire” or “design”; it is most frequently translated by “will” or “would”; see especially Rom. 7:15, 16, 18-21. In 1 Tim. 2:4, rv, “willeth” signifies the gracious “desire” of God for all men to be saved; not all are “willing” to accept His condition, depriving themselves either by the selfestablished criterion of their perverted reason, or because of their self-indulgent preference for sin. In John 6:21, the kjv renders the verb “willingly” (RV, “they were willing”); in 2 Pet. 3:5, kjv, the present participle is translated “willingly” (rv, “wilfully”).

The following are RV renderings for the kjv, “will”: Matt. 16:24, 25, “would”; “wouldest,” 19:21 and 20:21; “would,” 20:26, 27; Mark 8:34, 35; 10:43, 44; “would fain,” Luke 13:31; “would,” John 6:67; “willeth,” 7:17; in 8:44, “it is your will (to do)”; “wouldest,” Rom. 13:3; “would,” 1 Cor. 14:35 and 1 Pet. 3:10.

2.    boulomai (βούλομαι, 1014), for the force of which see desire, B, No. 7, usually expresses the deliberate exercise of volition more strongly than No. 1, and is rendered as follows in the RV, where the kjv has “will”: Matt. 11:27 and Luke 10:22, “willeth”; Jas. 4:4, “would”; in Jas. 3:4, RV, “willeth” (kjv, “listeth”). In Jas. 1:18 the perfect participle is translated “of His own will,” lit. “having willed.”

3.    mello (μέλλω, 3195), “to be about to,” is translated “will” in Matt. 2:13 and John 7:35 (twice); “wilt,” John 14:22; “will,” Acts 17:31; “wouldest,” 23:20; “will,” 27:10 and Rev. 3:16. See about, B.

WILLING (Adjective and Verb)

A. Adjectives.

1.    prothumos (πρόθυμος, 4289) is rendered “willing” in Matt. 26:41; Mark 14:38, RV. See ready, No. 2.

2.    hekousios (έκούσιον, 1595**), “willing,” is used with kata in Philem. 14, lit., “according to willing,” RV, “of free will” (kjv, “willingly”).!

B. Verbs.

1.    thelo (θέλω, 2309) is rendered “ye were willing” in John 5:35. See will, C, No. 1.

2.    boulomai (βούλομαι, 1014) is rendered “(if) Thou be willing” in Luke 22:42; in 2 Pet. 3:9, kjv (rv, wishing). See will, C, No. 2.

3. eudokeo (ευδοκέω, 2106), “to be well pleased, to think it good,” is rendered “we are willing” in 2 Cor. 5:8; in 1 Thess. 2:8, kjv, “we were willing” (rv, “we were well pleased”). See please, pleasure.

Notes: (1) In 2 Cor. 8:3, kjv, authairetos, “of one’s own accord” (rv), is rendered “willing of themselves”; in v. 17, “of his own accord.” See accord.! (2) For “willing to communicate,” 1 Tim. 6:18, see communicate, C.

For WILLING MIND see readiness WILLINGLY

Notes: (1) For hekon see will, B, No. 1. (2) For hekousios, see willfully (3) For Philem. 14 see willing, A, No. 2. (4) For 2 Pet. 3:5 see will, C, No. 1.

For WIN see possess, A, No. 2 WIND (Noun)

1.    anemos (άνεμος, 417), besides its literal meaning, is used metaphorically in Eph. 4:14, of variable teaching. In Matt. 24:31 and Mark 13:27 the four “winds” stand for the four cardinal points of the compass; so in Rev. 7:1, “the four winds of the earth” (cf. Jer. 49:36; Dan. 7:2); the contexts indicate that these are connected with the execution of

divine judgments. Deissmann (Bible Studies) and Moulton and Milligan (Vocab.) illustrate the phrase from the papyri.

2.    pnoe (πνοή, 4157), “a blowing, blast” (akin to pneo, “to blow”), is used of the rushing wind at Pentecost, Acts 2:2. See breath.