tapeinoo
signifies “to make low, bring low,” (a) of bringing to the ground, making
level, reducing to a plain, as in Luke 3:5; (b) metaphorically in the Active
Voice, to bring to a humble condition, “to abase,” 2 Cor. 11:7, and in the
Passive, “to be abased,” Phil. 4:12; in Matt. 23:12; Luke 14:11; 18:14, the AV
has “shall be abased,” the RV “shall be humbled.” It is translated “humble
yourselves” in the Middle Voice sense in Jas. 4:10; 1 Pet. 5:6; “humble,” in
Matt. 18:4; 2 Cor. 12:21 and Phil. 2:8. See HUMBLE, LOW. Cp., tapeinos,
“lowly,” tapeinois, “humiliation,” and tapeinophrosune, “humility.”
abba
is an Aramaic word, found in Mark 14:36; Rom. 8:15 and Gal. 4:6. In the Gemara
(a Rabbinical commentary on the Mishna, the traditional teaching of the Jews)
it is stated that slaves were forbidden to address the head of the family by
this title. It approximates to a personal name, in contrast to “Father,” with
which it is always joined in the NT. This is probably due to the fact that,
abba having practically become a proper name, Greek-speaking Jews added the
Greek word pater, “father,” from the language they used. Abba is the word
framed by the lips of infants, and betokens unreasoning trust; “father”
expresses an intelligent apprehension of the relationship. The two together
express the love and intelligent confidence of the child.
1. apostugeo
denotes “to shudder” (apo, “from,” here used intensively, stugeo, “to hate”)
hence, “to abhor,” Rom. 12:9.
2.
bdelusso
“to render foul” (from bdeo, “to stink”), “to cause to be abhorred” (in the
Sept. in Exod. 5:21; Lev. 11:43; 20:25, etc.), is used in the Middle Voice,
signifying “to turn oneself away from” (as if from a stench); hence, “to
detest,” Rom. 2:22. In Rev. 21:8 it denotes “to be abominable.” See ABOMINABLE.
1. Verb, meno
used (a) of place, e.g., Matt. 10:11, metaphorically 1 John 2:19, is said of
God, 1 John 4:15; Christ, John 6:56; 15:4, etc.; the Holy Spirit, John 1:32,33;
14:17; believers, John 6:56; 15:4; 1 John 4:15, etc.; the Word of God, 1 John
2:14; the truth, 2 John 1:2, etc.; (b) of time; it is said of believers, John
21:22,23; Phil. 1:25; 1 John 2:17; Christ, John 12:34; Heb. 7:24; the Word of
God, 1 Pet. 1:23; sin, John 9:41; cities, Matt. 11:23; Heb. 13:14; bonds and
afflictions, Acts 20:23; (c) of qualities; faith, hope, love, 1 Cor. 13:13;
Christ's love, John 15:10; afflictions, Acts 20:23; brotherly love, Heb. 13:1;
the love of God, 1 John 3:17; the truth, 2 John 1:2.
The RV
usually translates it by “abide,” but “continue” in 1 Tim. 2:15; in the
following, the RV substitutes “to abide” for the AV, “to continue,” John 2:12;
8:31; 15:9; 2 Tim. 3:14; Heb. 7:24; 13:14; 1 John 2:24. Cp. the noun mone,
below. See CONTINUE, DWELL, ENDURE, REMAIN, STAND, TARRY.
2. Verb,
epimeno
“to abide in, continue in, tarry,” is a strengthened form of meno (epi,
“intensive”), sometimes indicating perseverance in continuing, whether in evil,
Rom. 6:1; 11:23, or good, Rom. 11:22; 1 Tim. 4:16. See CONTINUE, TARRY.
3. Verb,
katameno
kata, “down” (intensive), and No. 1, is used in Acts 1:13. The word may signify
“constant residence,” but more probably indicates “frequent resort.” In 1 Cor.
16:6, it denotes “to wait.”
4. Verb,
parameno
“to remain beside” (para, “beside”), “to continue near,” came to signify simply
“to continue,” e.g., negatively, of the Levitical priests, Heb. 7:23. In Phil.
1:25, the Apostle uses both the simple verb meno and the compound parameno
(some mss. have sumparameno), to express his confidence that he will “abide,”
and “continue to abide,” with the saints. In 1 Cor. 16:6 some mss. have this
word. In Jas. 1:25, of steadfast continuance in the law of liberty. See
CONTINUE.
5. Verb,
hupomeno
lit., “to abide under” (hupo, “under”), signifies “to remain in a place instead
of leaving it, to stay behind,” e.g., Luke 2:43; Acts 17:14; or “to presevere,”
Matt. 10:22; 24:13; Mark 13:13; in each of which latter it is used with the
phrase “unto the end;” or “to endure bravely and trustfully,” e.g., Heb. 12:2,3,7,
suggesting endurance under what would be burdensome. See also Jas. 1:12; 5:11;
1 Pet. 2:20. Cp. makrothumeo, “to be longsuffering.” See ENDURE, SUFFER, TAKE,
Notes (12), TARRY.
6. Verb,
prosmeno
“to abide still longer, continue with” (pros, “with”) is used (a) of place,
Matt. 15:32; Mark 8:2; Acts 18:18; 1 Tim. 1:3; (b) metaphorically, “of cleaving
unto a person,” Acts 11:23, indicating persistent loyalty; of continuing in a
thing, Acts 13:43; 1 Tim. 5:5. See CLEAVE, CONTINUE, TARRY. In the Sept. Judg.
3:25.
7. Verb,
diatribo
lit., “to wear through by rubbing, to wear away” (dia, “through,” tribo, “to
rub”), when used of time, “to spend or pass time, to stay,” is found twice in
John's Gospel, 3:22 and 11:54, RV “tarried,” instead of “continued;” elsewhere
only in the Acts, eight times, 12:19; 14:3,28; 15:35; 16:12; 20:6; 25:6,14. See
CONTINUE, TARRY.
8. Verb,
anastrepho
used once in the sense of “abiding,” Matt. 17:22, frequently denotes “to behave
oneself, to live a certain manner of life;” here the most reliable mss. have
sustrephomai, “to travel about.” See BEHAVE, CONVERSATION, LIVE, OVERTHROW,
PASS, RETURN.
9. Verb,
aulizomai
“to lodge,” originally “to lodge in the aule, or courtyard,” is said of
shepherds and flocks; hence, to pass the night in the open air, as did the
Lord, Luke 21:37; “to lodge in a house,” as of His visit to Bethany, Matt.
21:17.
10.
Verb, agrauleo
“to lodge in a fold in a field” (agros, “a field,” aule, “a fold”), is used in
Luke 2:8. See LODGE.
11. histemi
“to stand, to make to stand,” is rendered “abode” in John 8:44, AV; “continue,”
in Acts 26:22. In these places the RV corrects to “stood” and “stand.” This
word is suggestive of fidelity and stability. It is rendered “lay...to the
charge” in Acts 7:60. See APPOINT, CHARGE, ESTABLISH, HOLDEN, PRESENT, SET,
STANCH, STAND.
12. poieo
“to do, make,” is used of spending a time or tarrying, in a place, Acts 15:33;
20:3; in 2 Cor. 11:25 it is rendered “I have been (a night and a day);” a
preferable translation is “I have spent,” as in Jas. 4:13, “spend a year” (RV).
So in Matt. 20:12. Cp., the English idiom “did one hour;” in Rev. 13:5
“continue” is perhaps the best rendering. See DO.
Noun.
mone
“an abode” (akin to No. 1), is found in John 14:2, “mansions” (RV marg., “abiding
places”), and John 14:23, “abode.”
1. dunamis
is (a) “power, ability,” physical or moral, as residing in a person or thing;
(b) “power in action,” as, e.g., when put forth in performing miracles. It
occurs 118 times in the NT. It is sometimes used of the miracle or sign itself,
the effect being put for the cause, e.g., Mark 6:5, frequently in the Gospels
and Acts. In 1 Cor. 14:11 it is rendered “meaning;” “force” would be more
accurate. Cp., the corresponding verbs, B.1,2,3 and the adjective C.1, below.
See ABUNDANCE, DEED, MIGHT, POWER, STRENGTH, VIOLENCE, VIRTUE, WORK.
2.
Noun, ischus
connected with ischo and echo, “to have, to hold” (from the root ech,
signifying “holding”), denotes “ability, force, strength;” “ability” in 1 Pet.
4:11, AV (RV, “strength”). In Eph. 1:19 and 6:10, it is said of the strength of
God bestowed upon believers, the phrase “the power of His might” indicating
strength afforded by power. In 2 Thess. 1:9, “the glory of His might” signifies
the visible expression of the inherent personal power of the Lord Jesus. It is
said of angels in 2 Pet. 2:11 (cp., Rev. 18:2, AV, “mightily”). It is ascribed
to God in Rev. 5:12; 7:12. In Mark 12:30,33; Luke 10:27 it describes the full
extent of the power wherewith we are to love God. See MIGHT, POWER, STRENGTH.
1. Verb,
dunamai
“to be able, to have power,” whether by virtue of one's own ability and
resources, e.g., Rom. 15:14; or through a state of mind, or through favorable
circumstances, e.g., 1 Thess. 2:6; or by permission of law or custom, e.g.,
Acts 24:8, 11; or simply “to be able, powerful,” Matt. 3:9; 2 Tim. 3:15, etc.
See CAN, MAY, POSSIBLE, POWER.
2.
Verb, dunamoo
“to make strong, confirm,” occurs in Col. 1:11 (some authorities have the 1st
aorist or momentary tense, in Heb. 11:34 also). Cp. endunamoo, “to enable,
strengthen.”
3. Verb,
dunateo
signifies “to be mighty, to show oneself powerful,” Rom. 4:14; 2 Cor. 9:8;
13:3. See A, No. 1.
4. Verb,
ischuo
akin to A, No. 2, “to be strong, to prevail,” indicates a more forceful
strength or ability than dunamai, e.g., Jas. 5:16, where it is rendered
“availeth much” (i.e., “prevails greatly”). See AVAIL, CAN, DO, MAY, PREVAIL,
STRENGTH, WORK.
Note:
Still stronger forms are exischuo, “to be thoroughly strong,” Eph. 3:18, “may
be strong” (not simply “may be able,” AV); katischuo, Matt. 16:18; Luke 23:23,
in the former, of the powerlessness of the gates of Hades to prevail against
the Church; in the latter, of the power of a fierce mob to prevail over a weak
ruler (see Notes on Galatians, by Hogg and Vine, p. 251); also Luke 21:36. The
prefixed prepositions are intensive in each case.
5. Verb,
echo
“to have,” is translated “your ability” in 2 Cor. 8:11, and “ye may be able” in
2 Pet. 1:15, and is equivalent to the phrase “to have the means of.” See CAN,
HAVE.
6. Verb,
euporeo
lit, “to journey well” (eu, “well,” poreo, “to journey”), hence, “to prosper,”
is translated “according to (his) ability,” in Acts 11:29.
Note:
Hikanoo, corresponding to the adjective hikanos (see below) signifies “to make
competent, qualify, make sufficient;” in 2 Cor. 3:6, AV, “hath made (us) able;”
RV, “hath made us sufficient;” in Col. 1:12, “hath made (us) meet.” See ENOUGH,
SUFFICIENT.
1.
Adjective, dunatos
corresponding to A, No. 1, signifies “powerful.” See, e.g., Rom. 4:21; 9:22;
11:23; 12:18; 15:1; 1 Cor. 1:26; 2 Cor. 9:8. See MIGHTY, POSSIBLE, POWER,
STRONG.
2.
Adjective, hikanos
translated “able,” is to be distinguished from dunatos. While dunatos means
“possessing power,” hikanos, primarily, “reaching to,” has accordingly the
meaning “sufficient.” When said of things it signifies “enough,” e.g., Luke
22:38; when said of persons, it means “competent,” “worthy,” e.g. 2 Cor.
2:6,16; 3:5; 2 Tim. 2:2. See CONTENT, ENOUGH, GOOD, GREAT, LARGE, LONG, MANY,
MEET, MUCH, SECURITY, SUFFICIENT, WORTHY.
Note:
Ischuros denotes “strong, mighty;” in an active sense, “might,” in having
inherent and moral power, e.g., Matt. 12:29; 1 Cor. 4:10; Heb. 6:18.
epibaino
“to go upon” (epi, “upon,” baino, “to go”), is once translated “we went
aboard,” Acts 21:2, the single verb being short for “going aboard ship.” In
Acts 21:6 it is rendered “we went on board;” in Acts 27:2 “embarking;” in Matt.
21:5, “riding upon.” See COME, No. 16.
katargeo
lit., “to reduce to inactivity” (kata, “down,” argos, “inactive”), is
translated “abolish” in Eph. 2:15; 2 Tim. 1:10, in the RV only in 1 Cor.
15:24,26. It is rendered “is abolished” in the AV of 2 Cor. 3:13; the RV
corrects to “was passing away” (marg., “was being done away”). In this and
similar words not loss of being is implied, but loss of well being.
The
barren tree was cumbering the ground, making it useless for the purpose of its
existence, Luke 13:7; the unbelief of the Jews could not “make of none effect”
the faithfulness of God, Rom. 3:3; the preaching of the Gospel could not “make
of none effect” the moral enactments of the Law, Rom. 3:31; the Law could not
make the promise of “none effect,” Rom. 4:14; Gal. 3:17; the effect of the
identification of the believer with Christ in His death is to render inactive
his body in regard to sin, Rom. 6:6; the death of a woman's first husband
discharges her from the law of the husband, that is, it makes void her status
as his wife in the eyes of the law, Rom. 7:2; in that sense the believer has
been discharged from the Law, Rom. 7:6; God has chosen things that are not “to
bring to nought things that are,” i.e., to render them useless for practical
purposes, 1 Cor. 1:28; the princes of this world are “brought to nought,” i.e.,
their wisdom becomes ineffective, 1 Cor. 2:6; the use for which the human
stomach exists ceases with man's death, 1 Cor. 6:13; knowledge, prophesyings,
and that which was in part were to be “done away,” 1 Cor. 13:8,10, i.e., they
were to be rendered of no effect after their temporary use was fulfilled; when
the Apostle became a man he did away with the ways of a child, 1 Cor. 13:11;
God is going to abolish all rule and authority and power, i.e., He is going to
render them inactive, 1 Cor. 15:24; the last enemy that shall be abolished, or
reduced to inactivity, is death, 1Cor 15:26; the glory shining in the face of
Moses, “was passing away,” 2 Cor. 3:7, the transitoriness of its character
being of a special significance; so in 2 Cor. 3:11,13; the veil upon the heart
of Israel is “done away” in Christ, 2 Cor. 3:14; those who seek justification
by the Law are “severed” from Christ, they are rendered inactive in relation to
Him, Gal. 5:4; the essential effect of the preaching of the Cross would become
inoperative by the preaching of circumcision, Gal. 5:11; by the death of Christ
the barrier between Jew and Gentile is rendered inoperative as such, Eph. 2:15;
the Man of Sin is to be reduced to inactivity by the manifestation of the
Lord's Parousia with His people, 2 Thess. 2:8; Christ has rendered death
inactive for the believer, 2 Tim. 1:10, death becoming the means of a more
glorious life, with Christ; the Devil is to be reduced to inactivity through
the death of Christ, Heb. 2:14. See CEASE, CUMBER, DESTROY, DO, Note (7), OF
NONE EFFECT, NOUGHT, PUT, No. 19, VOID.
1. Adjective ,athemitos
occurs in Acts 10:28, “unlawful,” and 1 Pet. 4:3, “abominable” (a, negative,
themitos, an adjective from themis, “law”), hence, “unlawful.” See UNLAWFUL.
2.
Adjective, bdeluktos
Titus 1:16, is said of deceivers who profess to know God, but deny Him by their
works.
Verb,
bdelusso
see ABHOR, No. 2.
Noun,
bdelugma
akin to A, No. 2 and B, denotes an “object of disgust, an abomination.” This is
said of the image to be set up by Antichrist, Matt. 24:15; Mark 13:14; of that
which is highly esteemed amongst men, in contrast to its real character in the
sight of God, Luke 16:15. The constant association with idolatry suggests that
what is highly esteemed among men constitutes an idol in the human heart. In
Rev. 21:27, entrance is forbidden into the Holy City on the part of the
unclean, or one who “maketh an abomination and a lie.” It is also used of the
contents of the golden cup in the hand of the evil woman described in Rev.
17:4, and of the name ascribed to her in the following verse.
·
For ABOUND see ABUNDANCE
* Besides prepositions, the following signify “about”:--
1. Adverb, kuklothen
“round about, or all round” (from kuklos, “a circle, cycle”), is found in the
Apocalypse only, 4:3,4,8.
2. Adverb, kuklo
the dative case of kuklos (see above), means “round about,” lit., “in a
circle.” It is used in the same way as No. 1, Mark 3:34; 6:6,36; Luke 9:12;
Rom. 15:19; Rev. 4:6; 5:11; 7:11.
3. Adverb, pou
an indefinite particle, signifying “somewhere, somewhere about, nearly,” has a
limiting force, with numerals, e.g., Rom. 4:19. In referring to a passage in
the OT, it is translated “somewhere,” in the RV of Heb. 2:6; 4:4 (AV, “in a
certain place”); by not mentioning the actual passage referred to, the writer
acknowledged the familiar acquaintance of his readers with the OT. See PLACE.
4. Adverb, hos
usually means “as.” Used with numerals it signifies “about,” e.g., Mark 5:13; 8:9
John 1:40; 6:19; 11:18; Acts 1:15; Rev. 8:1.
5. Adverb, hosei
“as if,” before numerals, denotes “about, nearly, something like,” with perhaps
an indication of greater indefiniteness than No. 4, e.g., Matt. 14:21; Luke
3:23; 9:14,28; Acts 2:41; with a measure of space, Luke 22:41, “about a stone's
cast.” See LIKE.
Verb, mello
signifies (a) “of intention, to be about to do something,” e.g., Acts 3:3;
18:14; 20:3; Heb. 8:5; (b) “of certainty, compulsion or necessity, to be
certain to act,” e.g., John 6:71. See ALMOST, BEGIN, COME, INTEND, MEAN, MIND,
POINT OF (at), READY, SHALL, SHOULD, TARRY.
Note: Zeteo, “to seek,” is translated “were about” in the AV of Acts
27:30; RV, correctly, “were seeking to.”
* The following adverbs have this meaning (prepositions are omitted here):--
1. ano
denotes “above, in a higher place,” Acts 2:19 (the opposite to kato, “below”).
With the article it means “that which is above,” Gal. 4:26; Phil. 3:14, “the
high calling” (RV marg., “upward”); with the plural article, the things above,”
John 8:23, lit., “from the things above;” Col. 3:1,2. With heos, “as far as,”
it is translated “up to the brim,” in John 2:7. It has the meaning “upwards” in
John 11:41 and Heb. 12:15 See BRIM, HIGH, UP.
2. anoteron
the comparative degree of No. 1, is the neuter of the adjective anoteros. It is
used (a) of motion to a higher place, “higher,” Luke 14:10; (b) of location in
a higher place, i.e., in the preceding part of a passage, “above” Heb. 10:8.
See HIGHER.
3. epano
epi, “over,” ano, “above,” is used frequently as a preposition with a noun;
adverbially, of number, e.g., Mark 14:5, RV; 1 Cor. 15:6.
Note: In Acts 4:22, AV, the adjective pleion, “more,” is translated
“above,” the RV corrects to “more than (forty years).”
4. anothen
“from above,” is used of place, (a) with the meaning “from the top,” Matt.
27:51; Mark 15:38, of the temple veil; in John 19:23, of the garment of Christ,
lit., “from the upper parts” (plural); (b) of things which come from heaven, or
from God in Heaven, John 3:31; 19:11; Jas. 1:17; 3:15,17. It is also used in
the sense of “again.” See AGAIN.
* For ABROAD, see the verbs with which it is used, DISPERSE, NOISE,
SCATTER, SHED, SPREAD.
Noun, apousia
lit., “a being away from,” is used in Phil. 2:12, of the Apostle's absence from
Philippi in contrast to his parousia, his presence with the saints there
(parousia does not signify merely “a coming,” it includes or suggests “the
presence” which follows the arrival).
1. Verb, apeimi
“to be absent” (apo, “from,” eimi, “to be”), is found in 1 Cor. 5:3; 2 Cor.
10:1,11; 13:2,10; Phil. 1:27; Col. 2:5. See GO.
2. Verb, ekdemeo
lit., “to be away from people” (ek, “from,” or “out of,” demos, “people”), came
to mean either (a) “to go abroad, depart;” the Apostle Paul uses it to speak of
departing from the body as the earthly abode of the spirit, 2 Cor. 5:8; or (b)
“to be away;” in the same passage, of being here in the body and absent from
the Lord (ver. 6), or being absent from the body and present with the Lord
(ver. 8). Its other occurrence is in ver. 9.
Preposition, ater
means “without,” Luke 22:35, “without purse;” in Luke 22:6, “in the absence (of
the multitude),” marg., “without tumult.” See WITHOUT.
apecho
“to hold oneself from” (apo, “from,” echomai, the Middle Voice of echo, “to
have,” i.e., to keep oneself from), in the NT, invariably refers to evil
practices, moral and ceremonial, Acts 15:20,29; 1 thess. 4:3; 5:22; 1 Tim. 4:3;
1 Pet. 2:11; so in the Sept. in Job 1:1; 2:3. See ENOUGH, RECEIVE.
Note: The noun “abstinence” in Acts 27:21, AV, translates asitia,
“without food,” RV (a, negative, sitos, “food”). Cp. asitos, “fasting,” Acts
27:33.
1. Noun, hadrotes
which, in 2 Cor. 8:20, in reference to the gifts from the church at Corinth for
poor saints in Judea, the RV renders “bounty” (AV, “abundance”), is derived
from hadros, “thick, fat, full-grown, rich” (in the Sept. it is used chiefly of
rich and great men, e.g., Jer. 5:5). In regard, therefore, to the offering in 2
Cor. 8:20 the thought is that of bountiful giving, a fat offering, not mere
“abundance”.
2. Noun, perisseia
“an exceeding measure, something above the ordinary,” is used four times; Rom.
5:17, “of abundance of grace;” 2 Cor. 8:2, “of abundance of joy;” 2 Cor. 10:15,
of the extension of the Apostle's sphere of service through the practical
fellowship of the saints at Corinth; in Jas. 1:21 it is rendered,
metaphorically, “overflowing,” AV “superfluity,” with reference to wickedness.
Some would render it “residuum,” or “what remains.” See No. 3.
3. Noun, perisseuma
denotes “abundance” in a slightly more concrete form, 2 Cor. 8:13,14, where it
stands for the gifts in kind supplied by the saints. In Matt. 12:34; Luke 6:45
it is used of the abundance of the heart; in Mark 8:8, of the broken pieces
left after feeding the multitude “that remained over” (AV “that was left”). See
REMAIN. In the Sept., Eccl. 2:15.
4. Noun, huperbole
lit., “a throwing beyond” (huper, “over,” ballo, “to throw”), donotes
“excellence, exceeding greatness,” of the power of God in His servants, 2 Cor.
4:7; of the revelations given to Paul, 2 Cor. 12:7; with the preposition kata,
the phrase signifies “exceeding,” Rom. 7:13; “still more excellent,” 1 Cor.
12:31; “exceedingly,” 2 Cor. 1:8; “beyond measure,” Gal. 1:13; and, in a more
extended phrase, “more and more exceedingly,” 2 Cor. 4:17. See EXCELLENCY,
EXCELLENT, MEASURE.
1. Verb, perisseuo
akin to A, Nos. 2 and 3, is used intransitively (a) “of exceeding a certain
number, or measure, to be over, to remain,” of the fragments after feeding the
multitude (cp. perisseuma), Luke 9:17; John 6:12,13; “to exist in abundance;”
as of wealth, Luke 12:15; 21:4; of food, Luke 15:17. In this sense it is used
also of consolation, 2 Cor. 1:5; of the effect of a gift sent to meet the need
of saints, 2 Cor. 9:12; of rejoicing, Phil. 1:26; of what comes or falls to the
lot of a person in large measure, as of the grace of God and the gift by the
grace of Christ, Rom. 5:15; of the sufferings of Christ, 2 Cor. 1:5. In Mark
12:44; Luke 21:4, the RV has “superfluity.”
(b) “to redound to, or to turn out abundantly for something,” as of the
liberal effects of poverty, 2 Cor. 8:2; in Rom. 3:7, argumentatively, of the
effects of the truth of God, as to whether God's truthfulness becomes more
conspicuous and His glory is increased through man's untruthfulness; of
numerical increase, Acts 16:5.
(c) “to be abundantly furnished, to abound in a thing,” as of material
benefits, Luke 12:15; Phil. 4:18 of spirtual gifts; 1 Cor. 14:12, or “to be
pre-eminent, to excel, to be morally better off,” as regards partaking of
certain meats; 1 Cor. 8:8, “are we the better;” “to abound” in hope, Rom.
15:13; the work of the Lord, 1 Cor. 15:58; faith and grace, 2 Cor. 8:7;
thanksgiving, Col. 2:7; walking so as to please God, Phil. 1:9; 1 Thess.
4:1,10; of righteousness, Matt. 5:20; of the Gospel, as the ministration of
righteousness, 2 Cor. 3:9, “exceed.”
It is used transitively, in the sense of “to make to abound,” e.g., to
provide a person richly so that he has “abundance,” as of spiritual truth,
Matt. 13:12; the right use of what God has entrusted to us, 25:29; the power of
God in conferring grace, 2 Cor. 9:8; Eph. 1:8; to “make abundant” or to cause
to excel, as of the effect of grace in regard to thanksgiving, 2 Cor. 4:15; His
power to make us “to abound” in love, 1 Thess. 3:12. See BETTER, ENOUGH,
EXCEED, EXCEL, INCREASE, REDOUND, REMAIN.
2. Verb, huperperisseuo
a strengthened form of No. 1, signifies “to abound exceedingly,” Rom. 5:20, of
the operation of grace; 2 Cor. 7:4, in the Middle Voice, of the Apostle's joy
in the saints. See JOYFUL.
3. Verb, pleonazo
from pleion, or pleon, “more” (greater in quantity), akin to pleo, “to fill,”
signifies, (a) intransitively, “to superabound,” of a trespass or sin, Rom.
5:20; of grace, Rom. 6:1; 2 Cor. 4:15; of spiritual fruit, Phil. 4:17; of love,
2 Thess. 1:3; of various fruits, 2 Pet. 1:8; of the gathering of the manna, 2
Cor. 8:15, “had ... over;” (b) transitively, “to make to increase,” 1 Thess.
3:12. See INCREASE, OVER.
4. Verb, huperpleonazo
a strengthened form of No. 3, signifying “to abound exceedingly,” is used in 1
Tim. 1:14, of the grace of God.
5. Verb, plethuno
a lengthened form of pletho, “to fill,” akin to No. 3, and to plethos, “a
multitude,” signifies “to increase, to multiply,” and, in the Passive Voice,
“to be multiplied,” e.g., of iniquity, Matt. 24:12, RV. See MULTIPLY.
Note: Huperballo, akin to A, No. 4, “to exceed, excel,” is translated
“passeth” in Eph. 3:19. See also 2 Cor. 3:10 (RV, “surpasseth;” AV,
“excelleth”); 9:14, “exceeding;” Eph. 1:19; 2:7. See EXCEED, EXCEL.
1. Adjective, perissos
akin to B, No. 1, “abundant,” is translated “advantage” in Rom. 3:1,
“superfluous” in 2 Cor. 9:1. See ADVANTAGE, MORE, B, No. 2, SUPERFLUOUS.
2. Adjective, perissoteros
the comparative degree of No. 1, is translated as follows: in Matt. 11:9, and
Luke 7:26, RV, “much more” (AV, “more”); in Mark 12:40, “greater;” in Luke
12:4,48, “more;” in 1 Cor. 12:23,24, “more abundant;” in 2 Cor. 2:7,
“overmuch;” in 2 Cor. 10:8, RV, “abundantly;” AV, “more.” See GREATER, MORE,
OVERMUCH.
1. Adverb, perissos
corresponding to Adjective No. 1 above, is found in Matt. 27:23, RV,
“exceedingly,” AV, “the more;” Mark 10:26, RV, “exceedingly,” AV, “out of
measure;” Mark 15:14; Acts 26:11, “exceedingly.” See EXCEEDINGLY, B, No. 4,
MEASURE, B, No. 2, MORE.
2. Adverb, perissoteros
the adverbial form of No. 2, above, means “more abundantly;” in Heb. 2:1, lit.,
“we ought to give heed more abundantly.” It is most frequent in 2 Cor. In 2
Cor. 11:23, see the RV. See EARNEST, EXCEEDINGLY, RATHER.
3. Adverb, huperperissos
a strengthened form of No. 1, signifies “exceeding abundantly,” Mark 7:37.
4. Adverb, huperekperissou
a still further strengthened form, is translated “exceeding abundantly” in Eph.
3:20; “exceedingly” in 1 Thess. 3:10; 5:13. See EXCEEDINGLY.
Note: Huperballontos, akin to A, No. 4, denotes “above measure,” 2 Cor.
11:23.
5. Adverb, plousios
connected with ploutos, “riches,” is rendered “abundantly,” Titus 3:6; 2 Pet.
1:11; “richly,” Col. 3:16; 1 Tim. 6:17. It is used of (a) the gift of the Holy
Spirit; (b) entrance into the coming kingdom; (c) the indwelling of the Word of
Christ; (d) material benefits. See RICHLY.
Notes: (1) Dunamis, “power,” is translated “abundance” in the AV of
Rev. 18:3 (RV and AV marg., “power”).
(2) Polus, “much, many,” is rendered “abundant” in 1 Pet. 1:3, AV
(marg., “much”), RV, “great.”
(3) For the verbs plouteo and ploutizo, see RICH and ENRICH.
(4) For ploutos, “wealth, riches,” and plousios, “rich,” see RICH.
Verb, katachraomai
lit., “to use overmuch” (kata, “down,” intensive, chraomai, “to use”), is found
in 1 Cor. 7:31, with reference to the believer's use of the world (marg., “use
to the full”), and 1 Cor. 9:18, AV, “abuse,” RV, “use to the full.” See USE.
Noun, arsenokoites
For the noun arsenokoites, see 1 Cor. 6:9, and 1 Tim. 1:10.
* For ABYSS see BOTTOM
1. Verb, dechomai
signifies “to accept,” by a deliberate and ready reception of what is offered
(cp. No. 4), e.g., 1 Thess. 2:13, RV, “accepted;” 2 Cor. 8:17; 11:4. See
RECEIVE, TAKE.
2. Verb, apodechomai
consisting of apo, “from,” intensive, and No. 1, expresses dechomai more
strongly, signifying “to receive heartily, to welcome,” Luke 8:40 (RV,
“welcomed,” AV, “gladly received”); Acts 2:41; 18:27; 24:3; 28:30. See RECEIVE,
WELCOME.
3. Verb, prosdechomai
pros, “to,” and No. 1, “to accept favorably, or receive to oneself,” is used of
things future, in the sense of expecting; with the meaning of “accepting,” it
is used negatively in Heb. 11:35, “not accepting their deliverance;” of
receiving, e.g., Luke 15:2; Rom. 16:2; Phil. 2:29. See ALLOW, LOOK (for),
RECEIVE, TAKE, WAIT.
4. Verb, lambano
almost synonymous with dechomai, is distinct from it, in that it sometimes
means “to receive as merely a self-prompted action,” without necessarily
signifying a favorable reception, Gal. 2:6. See ATTAIN, CALL, CATCH, HAVE,
HOLD, OBTAIN, RECEIVE, TAKE.
Note: The verb charitoo, “to make acceptable,” is translated “made
accepted,” in Eph. 1:6, AV; RV, “freely bestowed.”
*The following adjectives are translated “acceptable,” or in some cases
“accepted.” The R.V. more frequently adopts the former rendering.
1. Adjective, dektos
akin to No. 1, denotes “a person or thing who has been regarded favorably,”
Luke 4:19,24; Acts 10:35; 2 Cor. 6:2 (in this verse No. 3 is used in the second
place); Phil. 4:18.
2. Adjective, apodektos
a strengthened form of No. 1 (apo, “from,” used intensively), signifies
“acceptable,” in the sense of what is pleasing and welcome, 1 Tim. 2:3; 5:4.
3. Adjective, euprosdektos
a still stronger form of No. 1, signifies a “very favorable acceptance” (eu,
“well,” pros, “towards,” No. 1), Rom. 15:16,31; 2 Cor. 6:2; 8:12; 1 Pet. 2:5.
4. Adjective, euarestos
eu, “well,” arestos, “pleasing,” is rendered “acceptable,” in the AV of Rom.
12:1,2; 14:18; in 2 Cor. 5:9, “accepted;” Eph. 5:10. The RV usually has
“well-pleasing;” so AV and RV in Phil. 4:18; Col. 3:20; in Titus 2:9, “please
well,” AV; Heb. 13:21. See PLEASING.
Adverb, euarestos
corresponding to B, No. 4, is used in Heb. 12:28, “so as to please.” See
PLEASE.
Noun, apodoche
akin to B, No. 2, signifies “worthy to be received with approbation,
acceptation,” 1 Tim. 1:15; 4:9. The phrase in 1:15 is found in a writing in the
1st century expressing appreciation of a gift from a princess.
Noun, charis
“grace,” indicating favor on the part of the giver, “thanks” on the part of the
receiver, is rendered “acceptable” in 1 Pet. 2:19,20. See margin. See BENEFIT,
FAVOR, GRACE, LIBERALITY, PLEASURE, THANK.
prosagoge
lit., “a leading or bringing into the presence of” (pros, “to,” ago, “to
lead”), denotes “access,” with which is associated the thought of freedom to
enter through the assistance or favor of another. It is used three times, (a)
Rom. 5:2, of the “access” which we have by faith, through our Lord Jesus
Christ, into grace; (b) Eph. 2:18, of our “access” in one Spirit through
Christ, unto the Father; (c) Eph. 3:12, of the same “access,” there said to be
“in Christ,” and which we have “in confidence through our faith in Him.” This
“access” involves the acceptance which we have in Christ with God, and the
privilege of His favor towards us. Some advocate the meaning “introduction.”
1. Verb, sunepomai
lit., “to follow with” (sun, “with,” hepomai, “to follow”), hence came to mean
simply “to accompany,” Acts 20:4.
2. Verb, sunerchomai
chiefly used of “assembling together,” signifies “to accompany,” in Luke 23:55;
John 11:33; Acts 9:39; 10:45; 11:12; 15:38; 21:16. In Acts 1:21 it is said of
men who had “companied with” the Apostles all the time the Lord Jesus was with
them. See ASSEMBLE, COME, COMPANY, GO, RESORT.
3. Verb, echo
“to have,” is rendered “accompany,” in Heb. 6:9, “things that accompany
salvation.” The margin gives perhaps the better sense, “things that are near to
salvation.”
4. Verb, propempo
translated “accompanied,” in Acts 20:38, AV, lit. means “to send forward;”
hence, of assisting a person on a journey either (a) in the sense of fitting
him out with the requisites for it, or (b) actually “accompanying” him for part
of the way. The former seems to be indicated in Rom. 15:24; 1 Cor. 16:6, and 1
Cor.16:11, where the RV has “set him forward.” So in 2 Cor. 1:16; and Titus
3:13, and of John's exhortation to Gaius concerning traveling evangelists,
“whom thou wilt do well to set forward on their journey worthily of God,” 3
John 1:6, RV. While personal “accompaniment” is not excluded, practical
assistance seems to be generally in view, as indicated by Paul's word to Titus
to set forward Zenas and Apollos on their journey and to see “that nothing be wanting
unto them.” In regard to the parting of Paul from the elders of Ephesus at
Miletus, personal “accompaniment” is especially in view, perhaps not without
the suggestion of assistance, Acts 20:38, RV “brought him on his way;”
“accompaniment” is also indicated in Acts 21:5; “they all with wives and
children brought us on our way, till we were out of the city.” In Acts 15:3,
both ideas perhaps are suggested. See BRING, CONDUCT.
1. Verb, exartizo
“to fit out,” (from ek, “out,” and a verb derived from artos, “a joint”), means
“to furnish completely,” 2 Tim. 3:17, or “to accomplish,” Acts 21:5, there said
of a number of days, as if to render the days complete by what was appointed
for them. See FURNISH. In the Sept., Exod. 28:7.
2. Verb, pleroo
“to fulfill, to complete, carry out to the full” (as well as to fill), is
translated “perfect” in Rev. 3:2, AV; RV, “I have found no works of thine
fulfilled before My God;” “accomplish” in Luke 9:31. See COMPLETE, END, EXPIRE,
FILL, FULFILL, FULL, PREACH.
Note: Its strengthened form, ekpleroo, “to fulfill,” lit., “fill out,”
is used in Acts 13:33, of the fulfillment of a Divine promise of the
resurrection of Christ.
3. Verb, teleo
“to finish, to bring to an end” (telos, “an end”), frequently signifies, not
merely to terminate a thing, but to carry out a thing to the full. It is used
especially in the Apocalypse, where it occurs eight times, and is rendered
“finish” in Rev. 10:7; 11:7, and in the RV of Rev. 15:1, which rightly translates
it “(in them) is finished (the wrath of God).” So in Rev 10:8; in Rev. 17:17,
RV, “accomplish,” and “finish” in Rev. 20:3,5,7; in Luke 2:39, RV,
“accomplish,” for AV, “performed.” See END, EXPIRE, FILL, FINISH, FULFILL, GO,
No. 5, PAY, PERFORM.
4. Verb, epiteleo
epi, “up,” intensive, and No. 3, is a strengthened form of that verb, in the
sense of “accomplishing.” The fuller meaning is “to accomplish perfectly;” in
Rom. 15:28, RV, “accomplish;” “perfecting” in 2 Cor. 7:1; “complete” in 2 Cor.
8:6,11; “completion” in the latter part of this 11th verse, which is better
than “performance;” “perfected” in Gal. 3:3; “perfect” in Phil. 1:6. In Heb.
8:5 the margin rightly has “complete” instead of “make,” with regard to the
tabernacle. In Heb. 9:6 it is translated “accomplish” and in 1 Pet. 5:9. See
COMPLETE, DO, FINISH, MAKE, PERFECT, PERFORM.
5. Verb, teleioo
though distinct grammatically from teleo, has much the same meaning. The main
distinction is that teleo more frequently signifies “to fulfill,” teleioo, more
frequently, “to make perfect,” one of the chief features of the Epistle to the
Hebrews, where it occurs nine times. It is rendered “accomplish” in the RV of
John 4:34; 5:36; 17:4; Acts 20:24. See CONSECRATE, FINISH, FULFILL, PERFECT.
6. Verb, pletho
“to fulfill,” is translated “accomplished” in the AV of Luke 1:23; 2:6,21,22
(RV, “fulfilled”). See FILL, No. 5, FURNISH, Note.
Noun, ekplerosis
see A, No. 2, Note, means “an entire fulfilment” (ek, “out,” plerosis, “a
filling”), Acts 21:26, of the “fulfillment” of days of purification.
Adverb, homothumadon
“of one accord” (from homos, “same,” thumos, “mind”), occurs eleven times, ten
in the Acts, 1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12; 19:29, and
the other in Rom. 15:6, where, for AV, with one mind,” the RV has “with one
accord,” as throughout the Acts. See MIND.
Note: In Acts 2:1, the adverb homou, “together,” is so rendered in the
RV, for AV, “of one accord.”
B-1. Adjective, authairetos
from autos, “self,” and haireomai, “to choose, self-chosen, voluntary, of one's
own accord,” occurs in 2 Cor. 8:3,17, of the churches of Macedonia as to their
gifts for the poor saints in Judea, and of Titus in his willingness to go and
exhort the church in Corinth concerning the matter. In 2 Cor. 8:3 the RV
translates it “(gave) of their own accord,” consistently with the rendering in
2 Cor. 8:17. See WILLING.
B-2. Adjective, automatos
from autos, “self,” and a root ma--, signifying “desire,” denotes of oneself,
moved by one's own impulse. It occurs in Mark 4:28, of the power of the earth
to produce plants and fruits of itself; Acts 12:10, of the door which opened of
its own accord. See SELF. In the Sept., Lev. 25:5, “spontaneous produce;” Lev
25:11, “produce that comes of itself;” Josh. 6:5; 2 Kings 19:29, “(that which
groweth) of itself;” Job 24:24, of an ear of corn “(falling off) of itself
(from the stalk).”
B-3. Adjective, sumpsuchos
“lit., “fellow-souled or minded” (sun, “with,” psuche, “the soul”) occurs in
Phil. 2:2, “of one accord.”
1. kathoti
from kata, “according to,” and hoti, “that,” lit., “because that,” Luke 1:7;
19:9; Acts 2:24, is translated “according as” in Acts 2:45; RV (AV, “as”); Acts
4:35; “inasmuch as,” Acts 17:31.
2. kathos
from kata, “according to,” and hos, “as,” signifies “according as” or “even
as,” e.g., 1 Cor. 1:31; 2 Cor. 9:7.
3. hos
is sometimes rendered “according as,” e.g., Rev. 22:12; in 2 Pet. 1:3, the RV
has “seeing that,” for the AV “according as.”
4. katho
See INASMUCH AS.
·
For ACCORDING TO see Note +, p. 9.
A-1,Verb, dokeo
primarily, “to be of opinion, think, suppose,” also signifies “to seem, be
accounted, reputed,” translated “accounted” in Mark 10:42; Luke 22:24. It is
not used ironically here, nor in Gal. 2:2,6,9, “those who were of repute.” See
REPUTE, SEEM, SUPPOSE, THINK.
A-2,Verb, ellogeo
(or-AO) “to put to a person's account,” Philem. 1:18, is used of sin in Rom.
5:13, “reckon” (AV, “impute”). See IMPUTE, No. 2.
A-3,Verb hegeomai
primarily signifies “to lead;” then, “to consider;” it is translated
“accounting” in Heb. 11:26, RV (AV, “esteeming”); 2 Pet. 3:15, “account.” See
CHIEF, COUNT, ESTEEM, GOVERNOR, JUDGE, RULE, SUPPOSE THINK.
A-4,Verb, logizomai
primarily signifies “to reckon,” whether by calculation or imputation, e.g.,
Gal. 3:6 (RV, “reckoned”); then, to deliberate, and so to suppose, “account,”
Rom. 8:36; 14:14 (AV, “esteemeth”); John 11:50; 1 Cor. 4:1; Heb. 11:19; (AV,
“consider”); Acts 19:27 (“made of no account;” AV, “despised”); 1 Pet. 5:12
(AV, “suppose”). It is used of love in 1 Cor. 13:5, as not taking “account” of
evil, RV (AV, “thinketh”). In 2 Cor. 3:5 the Apostle uses it in repudiation of
idea that he and fellow-servants of God are so self-sufficient as to “account
anything” (RV) as from themselves (AV, “think”), i.e., as to attribute anything
to themselves. Cp. 2 Cor. 12:6. In 2 Tim. 4:16 it is used of laying to a
person's “account” (RV) as a charge against him (AV, “charge”).
Note: In Phil. 4:8 it signifies “to think upon a matter by way of
taking account of its character” (RV marg.). See CONCLUDE, COUNT, CHARGE,
ESTEEM, IMPUTE, NUMBER, REASON, RECKON, SUPPOSE, THINK.
A-5,Verb, kataxioo
denotes “to account worthy” (kata, “intensive,” axios, “worthy”), “to judge
worthy,” Luke 20:35; some mss. have it in Luke 21:36 (so the AV); the most
authentic mss. have the verb katischuo, “to prevail;” Acts 5:41, “were counted
worthy;” so 2 Thess. 1:5.
A-6,Verb, exoutheneo
“to make of no account,” frequently signifies “to despise.” In 1 Cor. 6:4, it
is used, not in a contemptuous sense, but of gentile judges, before whom the
saints are not to go to law with one another, such magistrates having no place,
and therefore being “of no account” (RV), in the church. The Apostle is not
speaking of any believers as “least esteemed” (AV). In 2 Cor. 10:10, for AV,
“contemptible,” the RV suitably has “of no account.” See DESPISE.
B-1,Noun, logos
“a word or saying,” also means “an account which one gives by word of mouth”
(cp. No. 4), Matt. 12:36; Matt. 18:23, RV, “reckoning;” Matt. 16:2; Acts 19:40;
20:24 (AV, “count”); Rom. 14:12; Phil. 4:17; Heb. 13:17; 1 Pet. 4:5. See CAUSE,
COMMUNICATION, DO, DOCTRINE, FAME, INTENT, MATTER, MOUTH, PREACHING, QUESTION,
REASON, RECKONING, RUMOR, SAYING, SHEW, SPEECH, TALK, THING, TIDINGS, TREATISE,
UTTERANCE, WORD, WORK.
1, akribos
is correctly translated in the RV of Luke 1:3, “having traced the course of all
things accurately” (AV, “having had perfect understanding”). It is used in
Matt. 2:8, of Herod's command to the wise men as to searching for the young
Child (RV, “carefully;” AV, “diligently”); in Acts 18:25, of Apollos' teaching
of “the things concerning Jesus” (RV, “carefully;” AV, “diligently”); in Eph.
5:15, of the way in which believers are to walk (RV, “carefully;” AV,
“circumspectly”); in 1 Thess. 5:2, of the knowledge gained by the saints
through the Apostle's teaching concerning the Day of the Lord (RV and AV,
“perfectly”). The word expresses that “accuracy” which is the outcome of
carefulness. It is connected with akros, “pointed.”
This word and its other grammatical forms, akribeia, akribes,
akribesteron and akriboo, are used especially by Luke, who employs them eight
times out of the thirteen in the NT; Matthew uses them three times, Paul twice.
See CAREFUL, DILIGENT, EXACTLY, PERFECT.
·
For ACCURSED see CURSE, A, No.3
A-1,Noun, aitia
probably has the primary meaning of “a cause, especially an occasion of
something evil, hence a charge, an accusation.” It is used in a forensic sense,
of (a) an accusation, Acts 25:18 (RV, “charge”), Acts 25:27; (b) a crime, Matt.
27:37; Mark 15:26; John 18:38; 19:4,6; Acts 13:28; 23:28; 28:18. See CASE,
CAUSE, CHARGE, CRIME, FAULT.
A-2,Noun, aitioma
“an accusation,” expressing No. 1 more concretely, is found in Acts 25:7, RV,
“charges,” for AV, “complaints.” See COMPLAINT.
A-3,Noun, enklema
is “an accusation made in public,” but not necessarily before a tribunal. That
is the case in Acts 23:29, “laid to his charge.” In Acts 25:16 it signifies a
matter of complaint; hence, the RV has “the matter laid against him” (AV,
“crime”). See CHARGE, CRIME.
A-4,Noun, kategoria
“an accusation,” is found in John 18:29; 1 Tim. 5:19; Titus 1:6, lit., “not
under accusation.” This and the verb kategoreo, “to accuse,” and the noun
kategoros, “an accuser” (see below), all have chiefly to do with judicial
procedure, as distinct from diaballo, “to slander.” It is derived from agora,
“a place of public speaking,” prefixed by kata, “against;” hence, it signifies
a speaking against a person before a public tribunal. It is the opposite to
apologia, “a defense.”
Note: Krisis, which has been translated “accusation,” in the AV of 2
Pet. 2:11; Jude 1:9 (RV, “judgement”), does not come under this category. It
signifies “a judgment, a decision given concerning anything.”
B-1,Verb, diaballo
used in Luke 16:1, in the Passive Voice, lit. signifies “to hurl across” (dia,
“through,” ballo, “to throw”), and suggests a verbal assault. It stresses the
act rather than the author, as in the case of aitia and kategoria. Diabolos is
connected.
B-2,Verb, enkaleo
see A, No. 3, “to bring a charge against, or to come forward as an accuser
against,” lit. denotes “to call in” (en, “in,” kaleo, “to call”), i.e., “to
call (something) in or against (someone);” hence, “to call to account, to
accuse,” Acts 19:38, RV (AV, “implead”); in Acts 19:40, “accused” (AV, “call in
question”). It is used in four other places in the Acts, 23:28,29; 26:2,7, and
elsewhere in Rom. 8:33, “shall lay to the charge.” See CALL, IMPLEAD.
B-3,Verb, epereazo
besides its more ordinary meaning, “to insult, treat abusively, despitefully,”
Luke 6:28, has the forensic significance “to accuse falsely,” and is used with
this meaning in 1 Pet. 3:16, RV, “revile.” See DESPITEFULLY, REVILE.
B-4,Verb, kategoreo
“to speak against, accuse” (cp. A, No. 4), is used (a) in a general way, “to
accuse,” e.g., Luke 6:7, RV, “how to accuse;” Rom. 2:15; Rev. 12:10; (b) before
a judge, e.g., Matt. 12:10; Mark 15:4 (RV, “witness against”); Acts 22:30;
25:16. In Acts 24:19, RV renders it “make accusation,” for the AV, “object.”
See OBJECT, WITNESS.
<B-5,Verb,4811,sukophanteo>
(Eng., “sycophant”) means (a) “to accuse wrongfully;” Luke 3:14 (AV and RV,
margin); RV, “exact wrongfully;” (b) “to exact money wrongfully, to take
anything by false accusation,” Luke 19:8, and the RV text of Luke 3:14. It is
more frequently found in the Sept.; see Gen. 43:18, “to inform against;” Lev.
19:11, “neither shall each falsely accuse his neighbor;” Job 35:9, “they that
are oppressed by false accusation;” Ps. 119:122, “let not the proud accuse me
falsely;” Prov. 14:31; 22:16 “he that oppresses the needy by false accusation.”
The word is derived from sukon, “a fig,” and phaino, “to show.” At
Athens a man whose business it was to give information against anyone who might
be detected exporting figs out of the province, is said to have been called a
sukophantes (see Note (2) below). Probably, however, the word was used to
denote one who brings figs to light by shaking the tree, and then in a
metaphorical sense one who makes rich men yield up their fruit by “false
accusation.” Hence in general parlance it was used to designate “a malignant
informer,” one who accused from love of gain. See EXACT.
Note: Proaitiaomai denotes “to bring a previous charge against,” Rom.
3:9, RV. See CHARGE.
1. diabolos>
“an accuser” (cp. ACCUSE, B, No. 1), is used 34 times as a title of Satan, the
Devil (the English word is derived from the Greek); once of Judas, John 6:70,
who, in his opposition of God, acted the part of the Devil. Apart from John
6:70, men are never spoken of as devils. It is always to be distinguished from
daimon, “a demon.” It is found three times, 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3,
of false accusers, slanderers.
2, kategoros
“an accuser,” (see ACCUSATION, ACCUSED, B. 4.) is used in John 8:10; Acts
23:30,35; 24:8; 25:16,18. In Rev. 12:10, it is used of Satan. In the Sept.,
Prov. 18:17.
Notes: (1) Sukophantia, “a false accusation or oppression,” is used in
Eccl. 5:7; 7:8; Ps. 119:134; Amos 2:8 (not in the NT). See No. 5, above.
(2) Sukophantes, “a false accuser, or oppressor,” occurs in Ps. 72:4;
Prov. 28:16 (not in the NT).
A-1,Verb, epiginosko
signifies (a) “to know thoroughly” (epi, “intensive,” ginosko, “to know”); (b)
“to recognize a thing to be what it really is, to acknowledge,” 1 Cor. 14:37
(RV, “take knowledge of”); 1 Cor. 16:18; 2 Cor. 1:13,14. See KNOW, KNOWLEDGE,
PERCEIVE.
Note: In 1 John 2:23, “acknowledgeth” translates the verb homologeo,
“to confess,” RV, “confesseth.”
B-1, Noun, epignosis
akin to A, “full, or thorough knowledge, discernment, recognition,” is
translated “acknowledging” in the AV of 2 Tim. 2:25; Titus 1:1; Philem. 1:6 (in
all three, RV, “knowledge,” properly, “thorough knowledge”). In Col. 2:2, AV,
“acknowledgement,” RV, “that they may know” (i.e., “unto the full knowledge”).
See KNOWLEDGE.
1, gnostos
from ginosko, “to know,” signifies “known, or knowable;” hence, “one's
acquaintance;” it is used in this sense, in the plural, in Luke 2:44; 23:49.
See KNOWN, NOTABLE.
2, idios
“one's own,” is translated “acquaintance” in the AV of Acts 24:23, “friends”
(RV). See COMPANY.
·
For ACROSS (Acts 27:5, RV) see Note + p. 9
1, epautophoro
primarily signifies “caught in the act of theft” (epi, “upon,” intensive,
autos, “self,” phor, “a thief”); then, “caught in the act” of any other crime,
John 8:4. In some texts the preposition epi is detached from the remainder of
the adjective and appears as ep' autophoro.
2, dikaioma
signifies “an act of righteousness, a concrete expression of righteousness,” as
in the RV of Rom. 5:18, in reference to the Death of Christ; the AV wrongly
renders it “the righteousness of One.” The contrast is between the one trespass
by Adam and the one act of Christ in His atoning Death. In Rev. 15:4; 19:8, the
word is used in the plural to signify, as in the RV, “righteous acts,”
respectively, of God and of the saints. See JUDGMENT, JUSTIFICATION, ORDINANCE,
RIGHTEOUSNESS.
3, prasso
“to do, to practice,” is translated “act” in the RV of Acts 17:7 (AV, “do”).
See COMMIT, DO, EXACT, KEEP, REQUIRE, USE.
1, energes
lit., “in work” (cp. Eng., “energetic”), is used (a) of the Word of God, Heb.
4:12 (RV, “active,” AV, “powerful”); (b) of a door for the Gospel, 1 Cor. 16:9,
“effectual;” (c) of faith, Philem. 1:6, “effectual.” See EFFECTUAL, POWERFUL.
Cp. the synonymous words dunatos and ischuros (see ABLE).
1,holos
from holos, “all, whole,” is translated “actually” in 1 Cor. 5:1, RV (“it is
actually reported”); the AV “commonly” does not convey the meaning. In 1 Cor.
6:7 it is translated “altogether” (AV, “utterly”); in 1 Cor. 15:29, “at all,”
as in Matt. 5:34. See ALL, ALTOGETHER.
1,epitithemi
lit., “to put upon” (epi, “upon,” tithemi, “to put”), has a secondary and
somewhat infrequent meaning, “to add to,” and is found in this sense in Mark
3:16,17, lit., “He added the name Peter to Simon,” “He added to them the name
Boanerges,” and Rev. 22:18, where the word is set in contrast to “take away
from” (ver. 19). See LADE, LAY, PUT, SET.
2, prostithemi
“to put to” (pros, “to,” tithemi, “to put”), “to add, or to place beside” (the
primary meaning), in Luke 17:5 is translated “increase,” in the request
“increase our faith;” in Luke 20:11,12, “he sent yet” (AV, “again he sent”),
lit., “he added and sent,” as in Luke 19:11, “He added and spake.” In Acts
12:3, RV, “proceeded,” AV, “proceeded further” (of repeating or continuing the
action mentioned by the following verb); in Acts 13:36, “was laid unto;” in
Heb. 12:19, “more... be spoken,” (lit., “that no word should be added”). In
Gal. 3:19, “What then is the law? It was ''added'' because of transgressions,”
there is no contradiction of what is said in Gal. 3:15, where the word is
epidiatasso (see No. 4), for there the latter word conveys the idea of
supplementing an agreement already made; here in Gal. 3:19 the meaning is not
that something had been “added” to the promise with a view to complete it,
which the Apostle denies, but that something had been given “in addition” to
the promise, as in Rom. 5:20, “The law came in beside.” See GIVE, INCREASE,
LAY, PROCEED, SPEAK.
3, prosanatithemi
lit., “to lay upon in addition,” came to be used in the sense of putting
oneself before another, for the purpose of consulting him; hence simply “to
consult, to take one into counsel, to confer.” With this meaning it is used
only in Gal. 1:16. In Gal. 2:2, a shorter form, anatithemi, is used, which
means “to lay before” (AV, “communicated unto”). This less intensive word may
have been purposely used there by the Apostle to suggest that he described to
his fellow-apostles the character of his teaching, not to obtain their approval
or their advice concerning it, but simply that they might have the facts of the
case before them on which they were shortly to adjudicate.
It was also used to signify “to communicate, to impart.” With this
meaning it is used only in Gal. 2:6, in the Middle Voice, the suggestion being
to “add” from one's store of things. In regard to his visit to Jerusalem the
Apostle says “those who were of repute imparted nothing to me” (AV, “in
conference added”), that is to say, they neither modified his teaching nor
“added” to his authority. See CONFER.
4, epidiatasso
lit., “to arrange in addition” (epi, “upon,” dia, “through,” tasso, “to
arrange”), is used in Gal. 3:15 (“addeth,” or rather, “ordains something in
addition”). If no one does such a thing in the matter of a human covenant, how
much more is a covenant made by God inviolable! The Judaizers by their
“addition” violated this principle, and, by proclaiming the Divine authority
for what they did, they virtually charged God with a breach of promise. He gave
the Law, indeed, but neither in place of the promise nor to supplement it.
5, pareisphero
“to bring in besides” (para, “besides,” eis, “in,” phero, “to bring”), means
“to add,” 2 Pet. 1:5, “adding on your part” (RV); the words “on your part”
represent the intensive force of the verb; the AV, “giving” does not provide an
adequate meaning.
6, epichoregeo
is translated “add” in the AV of 2 Pet. 1:5. Its meaning is “to supply, to
minister” (epi, “to,” choregeo, “to minister”); RV, “supply.” See MINISTER.
7, didomi
“to give,” is translated “add” in Rev. 8:3, RV, for AV, “offer” (marg., “add”).
See GIVE.
Note: In Phil. 1:17, RV, egeiro, “to raise,” is translated “add” in the
AV (RV, “raise up”). See BRING, A, No. 6.
* For ADDICTED (AV, of 1 Cor. 16:15) see SET,
No. 10
1,horkizo
“to cause to swear, to lay under the obligation of an oath” (horkos, Mark 5:7;
Acts 19:13), is connected with the Heb. word for a thigh, cp. Gen. 24:2,9;
47:29. Some mss. have this word in 1 Thess. 5:27. The most authentic have No. 3
(below). See CHARGE.
2, exorkizo
an intensive form of No. 1, signifies “to appeal by an oath, to adjure,” Matt.
26:63. In the Sept., Gen. 24:3; Judg. 17:2; 1 Kings 22:16.
3, enrokizo
to put under (or bind by) an oath,” is translated “adjure” in the RV of 1
Thess. 5:27 (AV, “charge”). In the Sept., Neh. 13:25.
Note: The synonymous verb omnumi signifies “to make an oath, to declare
or promise with an oath.” See, e.g., Mark 6:23, in contrast to Mark 5:7
(horkizo). See OATH and SWEAR
·
For the AV ADMINISTER and ADMINISTRATION see MINISTER and MINISTRATION,
SERVE, and SERVICE.
·
For the AV ADMIRATION and ADMIRE see WONDER and MARVEL.
A-1, Noun, nouthesia
lit., “a putting in mind” (nous, “mind,” tithemi, “to put”), is used in 1 Cor.
10:11, of the purpose of the Scriptures; in Eph. 6:4, of that which is
ministered by the Lord; and in Titus 3:10, of that which is to be administered
for the correction of one who creates trouble in the church. Nouthesia is “the
training by word,” whether of encouragement, or, if necessary, by reproof or
remonstrance. In contrast to this, the synonymous word paideia stresses
training by act, though both words are used in each respect.
B-1,Verb, noutheto
cp. the noun above, means “to put in mind, admonish,” Acts 20:31 (AV, “warn”);
Rom. 15:14; 1 Cor. 4:14 (AV, “warn”); Col. 1:28 (AV, “warning”); Col. 3:16; 1
Thess. 5:12,14 (AV, “warn”); 2 Thess. 3:15.
It is used, (a) of instruction, (b) of warning. It is thus
distinguished from paideuo, “to correct by discipline, to train by act,” Heb.
12:6; cp. Eph. 6:4.
“The difference between 'admonish' and 'teach' seems to be that,
whereas the former has mainly in view the things that are wrong and call for
warning, the latter has to do chiefly with the impartation of positive truth,
cp. Col. 3:16; they were to let the Word of Christ dwell richly in them, so
that they might be able (1) to teach and 'admonish' one another, and (2) to
abound in the praises of God.
“Admonition differs from remonstrance, in that the former is warning
based on instruction; the latter may be little more than expostulation. For
example, though Eli remonstrated with his sons, 1 Sam. 2:24, he failed to
admonish them, 1 Sam. 3:13, LXX. Pastors and teachers in the churches are thus
themselves admonished, i.e., instructed and warned, by the Scriptures, 1 Cor.
10:11, so to minister the Word of God to the saints, that, naming the Name of
the Lord, they shall depart from unrighteousness, 2 Tim. 2:19.”* [*From Notes
on Thessalonians, by Hogg and Vine, pp. 179-180.] See WARN.
B-2,Verb, paraineo
“to admonish by way of exhorting or advising,” is found in Acts 27:9 (“Paul
admonished them”); Acts 27:22 (“and now I exhort you”) See EXHORT.
B-3,Verb, chrematizo
primarily, “to transact business,” then, “to give advice to enquirers”
(especially of official pronouncements of magistrates), or “a response to those
consulting an oracle,” came to signify the giving of a Divine “admonition” or
instruction or warning, in a general way; “admonished” in Heb. 8:5, AV (RV,
“warned”). Elsewhere it is translated by the verb “to warn.”
The word is derived from chrema, “an affair, business.” Names were
given to men from the nature of their business (see the same word in Acts
11:26; Rom. 7:3); hence, the idea of dealing with a person and receiving
instruction. In the case of oracular responses, the word is derived from
chresmos, “an oracle.” See CALL, REVEAL, SPEAK, WARN.
1, thorubeo
“to make an uproar, to throw into confusion, or to wail tumultuously,” is
rendered “make...ado,” in Mark 5:39; elsewhere in Matt. 9:23; Acts 17:5; 20:10.
See NOISE, TROUBLE, UPROAR.
Note: For the corresponding noun, thorubos, see TUMULT, UPROAR.
1,,5206,huiothesia
from huios, “a son,” and thesis, “a placing,” akin to tithemi, “to place,”
signifies the place and condition of a son given to one to whom it does not
naturally belong. The word is used by the Apostle Paul only.
In Rom. 8:15, believers are said to have received “the Spirit of
adoption,” that is, the Holy Spirit who, given as the Firstfruits of all that
is to be theirs, produces in them the realization of sonship and the attitude
belonging to sons. In Gal. 4:5 they are said to receive “the adoption of sons,”
i.e., sonship bestowed in distinction from a relationship consequent merely
upon birth; here two contrasts are presented, (1) between the sonship of the
believer and the unoriginated sonship of Christ, (2) between the freedom
enjoyed by the believer and bondage, whether of Gentile natural condition, or
of Israel under the Law. In Eph. 1:5 they are said to have been foreordained
unto “adoption as sons” through Jesus Christ, RV; the AV, “adoption of
children” is a mistranslation and misleading. God does not “adopt” believers as
children; they are begotten as such by His Holy Spirit through faith.
“Adoption” is a term involving the dignity of the relationship of believers as
sons; it is not a putting into the family by spiritual birth, but a putting
into the position of sons. In Rom. 8:23 the “adoption” of the believer is set
forth as still future, as it there includes the redemption of the body, when
the living will be changed and those who have fallen asleep will be raised. In
Rom. 9:4 “adoption” is spoken of as belonging to Israel, in accordance with the
statement in Exod. 4:12, “Israel is My Son.” Cp. Hos. 11:1. Israel was brought
into a special relation with God, a collective relationship, not enjoyed by
other nations, Deut. 14:1; Jer. 31:9, etc.
A-1,Verb, kosmeo
primarily “to arrange, to put in order” (Eng., “cosmetic”), is used of
furnishing a room, Matt. 12:44; Luke 11:25, and of trimming lamps, Matt. 25:7.
Hence, “to adorn, to ornament,” as of garnishing tombs, Matt. 23:29; buildings,
Luke 21:5; Rev. 21:19; one's person, 1 Tim. 2:9; 1 Pet. 3:5; Rev. 21:2;
metaphorically, of “adorning a doctrine,” Titus 2:10. See GARNISH, TRIM.
B-1,Noun, kosmos
“a harmonious arrangement or order,” then, “adornment, decoration,” came to
denote “the world, or the universe, as that which is Divinely arranged.” The
meaning “adorning” is found in 1 Pet. 3:3. Elsewhere it signifies “the world.”
Cp. kosmios, decent, modest, 1 Tim. 2:9; 3:2. See WORLD.
A-1,Noun, moichos
denotes one “who has unlawful intercourse with the spouse of another,” Luke
18:11; 1 Cor. 6:9; Heb. 13:4. As to Jas. 4:4, see below.
A-2, Noun, moichalis
“an adulteress,” is used (a) in the natural sense, 2 Pet. 2:14; Rom. 7:3; (b)
in the spiritual sense, Jas. 4:4; here the RV rightly omits the word
“adulterers.” It was added by a copyist. As in Israel the breach of their
relationship with God through their idolatry, was described as “adultery” or
“harlotry” (e.g., Ezek. 16:15ff; 23:43), so believers who cultivate friendship
with the world, thus breaking their spiritual union with Christ, are spiritual
“adulteresses,” having been spiritually united to Him as wife to husband, Rom.
7:4. It is used adjectivally to describe the Jewish people in transferring their
affections from God, Matt. 12:39; 16:4; Mark 8:38. In 2 Pet. 2:14, the lit.
translation is “full of an adulteress” (RV, marg.).
A-3,Noun, moicheia
“adultery,” is found in Matt. 15:19; Mark 7:21; John 8:3 (AV only).
B-1,Verb, moichao
used in the Middle Voice in the NT, is said of men in Matt. 5:32; 19:9; Mark
10:11; of women in Mark 10:10.
B-2,Verb, moicheuo
is used in Matt. 5:27,28,32 (in ver. 32 some texts have No. 1); Matt. 19:18;
Mark 10:19; Luke 16:18; 18:20; John 8:4; Rom. 2:22; 13:9; Jas. 2:11; in Rev.
2:22, metaphorically, of those who are by a Jezebel's solicitations drawn away
to idolatry.
1, prokopto
lit., “to strike forward, cut forward a way,” i.e., to make progress, is
translated “advanced” in Luke 2:52, RV, of the Lord Jesus (AV, “increased”); in
Gal. 1:14 “advanced,” of Paul's former progress in the Jews' religion (AV,
“profited”); in Rom. 13:12, “is far spent,” of the “advanced” state of the
“night” of the world's spiritual darkness; in 2 Tim. 2:16, “will proceed
further,” of profane babblings; in 2 Tim. 3:9, “shall proceed no further,” of
the limit Divinely to be put to the doings of evil men; in 2 Tim 3:13, of the
progress of evil men and impostors, “shall wax,” lit., “shall advance to the
worse.” See INCREASE, PROCEED, PROFIT, SPENT, WAX.
Note: The corresponding noun prokope is found in Phil. 1:12,25,
“progress” (AV, “furtherance”); 1 Tim. 4:15, “progress” (AV, “profiting,” an
inadequate meaning
A-1,Noun, perissos
primarily, “what is above and over, super-added,” hence came to denote “what is
superior and advantageous,” Rom. 3:1, in a comparison between Jew and Gentile;
only here with this meaning. See ABUNDANT, C, No. 1.
A-2,Noun, ophelos
akin to ophello, “to increase,” comes from a root signifying “to increase;”
hence, “advantage, profit;” it is rendered as a verb in its three occurrences,
1 Cor. 15:32 (AV, “advantageth;” RV, “doth it profit”); Jas. 2:14,16, lit.,
“What (is) the profit?” See PROFIT. In the Sept., Job 15:3.
A-3,Noun, opheleia
an alternative form to No. 2, akin to C, No. 1, is found in Rom. 3:1, “profit,”
and Jude 1:16, “advantage.” (i.e., they shew respect of persons for the sake of
what they may gain from them). See PROFIT.
Note: Ophelimos, “profitable,” is used only in the Pastoral Epistles, 1
Tim. 4:8; 2 Tim. 3:16; Titus 3:8. See PROFIT.
B-1,Verb, opheleo
signifies “to be useful, do good, profit,” Rom. 2:25; with a negative, “to be
of no use, to effect nothing,” Matt. 27:24; John 6:63, “profiteth;” John 12:19,
“prevail;” in Luke 9:25, AV, “(what is a man) advantaged ?” RV, “profited.” See
BETTERED (to be), PREVAIL, PROFIT.
B-2,Verb, pleonekteo
lit., “to seek to get more” (pleon, “more,” echo, “to have”); hence, “to get an
advantage of, to take advantage of.” In 2 Cor. 7:2 the AV has “defrauded,” the
RV, “took advantage of;” in 1 Thess. 4:6, AV, “defraud,” RV, “wrong.” In the
other three places the RV consistently translates it by the verb “to take
advantage of,” 2 Cor. 2:11, of Satan's effort to gain an “advantage” over the
church, through their neglect to restore the backslider; in 2 Cor. 12:17,18,
AV, “make a gain of.” See DEFRAUD, GAIN, WRONG.
Note: Cp. pleonektes, “a covetous person,” pleonexia, “covetousness.”
1, didomi
“to give,” is once used of giving oneself to go into a place, “to adventure”
into, Acts 19:31, of Paul's thought of going into the midst of the mob in the
theater at Ephesus. See BESTOW, COMMIT, DELIVER, GIVE.
A-1,Noun, antidikos
firstly, “an opponent in a lawsuit,” Matt. 5:25 (twice); Luke 12:58; 18:3, is
also used to denote “an adversary or an enemy,” without reference to legal
affairs, and this is perhaps its meaning in 1 Pet. 5:8, where it is used of the
Devil. Some would regard the word as there used in a legal sense, since the
Devil accuses men before God.
B-1,Verb, antikeimai
is, lit., “to lie opposite to, to be set over against.” In addition to its
legal sense it signifies “to withstand;” the present participle of the verb
with the article, which is equivalent to a noun, signifies “an adversary,” e.g.,
Luke 13:17; 21:15; 1 Cor. 16:9; Phil. 1:28; 1 Tim. 5:14. This construction is
used of the Man of Sin, in 2 Thess. 2:4, and is translated “He that opposeth,”
where, adopting the noun form, we might render by “the opponent and
self-exalter against...” In Gal. 5:17 it is used of the antagonism between the
Holy Spirit and the flesh in the believer; in 1 Tim. 1:10, of anything, in
addition to persons, that is opposed to the doctrine of Christ. In these two
places the word is rendered “contrary to.” In the Sept. it is used of Satan,
Zech. 3:1, and of men, Job 13:24; Isa. 66:6. See CONTRARY, OPPOSE.
C-1, Adjective, hupenantios
“contrary, opposed,” is a strengthened form of enantios (en, “in,” and antios,
“set against”). The intensive force is due to the preposition hupo. It is
translated “contrary to,” in Col. 2:14, of ordinances; in Heb. 10:27,
“adversaries.” In each place a more violent form of opposition is suggested
than in the case of enantios. See CONTRARY.
1, gnome
connected with ginosko, “to know, perceive,” firstly means “the faculty or
knowledge, reason;” then, “that which is thought or known, one's mind.” Under
this heading there are various meanings: (1) a view, judgment, opinion, 1 Cor.
1:10; Philem. 1:14; Rev. 17:13,17; (2) an opinion as to what ought to be done,
either (a) by oneself, and so a resolve, or purpose, Acts 20:3; or (b) by
others, and so, judgment, advice, 1 Cor. 7:25,40; 2 Cor. 8:10. See AGREE,
JUDGMENT, MIND, PURPOSE, WILL.
2, boule
from a root meaning “a will,” hence “a counsel, a piece of advice,” is to be
distinguished from gnome; boule is the result of determination, gnome is the
result of knowledge. Boule is everywhere rendered by “counsel” in the RV except
in Acts 27:12, “advised,” lit., “gave counsel.” In Acts 13:36 the AV wrongly
has “by the will of God fell on sleep;” the RV, “after he had served the
counsel of God, fell on sleep.” The word is used of the counsel of God, in Luke
7:30; Acts 2:23; 4:28; 13:36; 20:27; Eph. 1:11; Heb. 6:17; in other passages,
of the counsel of men, Luke 23:51; Acts 27:12,42; 1 Cor. 4:5. See COUNSEL,
WILL.
·
For ADVOCATE see COMFORTER
1,makran
from makros, “far,” Matt. 8:20 (AV, “a good way;” RV, “afar”), “a long way
off,” is used with eis, “unto,” in Acts 2:39, “afar off.” With the article, in
Eph. 2:13,17, it signifies “the (ones) far off.” See FAR and WAY.
2,makrothen
also from makros, signifies “afar off, from far,” Matt. 26:58; 27:55, etc. It
is used with apo, “from,” in Mark 5:6; 14:54; 15:40, etc.; outside the
Synoptists, three times, Rev. 18:10,15,17.
3, porrothen
“afar off,” from porro, “at a distance, a great way off,” is found in Luke
17:12 and Heb. 11:13.
Note: In 2 Pet. 1:9, muopazo, “to be short-sighted,” is translated
“cannot see afar off” (AV); RV, “seeing only what is near.”
1, pragmatia
or pragmateia, from pragma, “a deed,” denotes “a business, occupation, the
prosecution of any affair;” in the plural, “pursuits, affairs (of life),” 2
Tim. 2:4.
Notes: (1) Ta kata, lit., “the (things), with, or respecting a
(person),” is translated “affairs” in Eph. 6:21; Col. 4:7, RV.
(2) Ta peri, lit., “the (things) concerning (a person),” is translated
“affairs” in the AV of Eph. 6:22; Phil. 1:27 (RV, “state,” in each place).
1, kakoo
from kakos, “evil, to treat badly, to hurt,” also means “to make evil affected,
to embitter,” Acts 14:2. See EVIL, HARM, HURT.
Note: Zeloo, akin to zeo, “to boil” (Eng., “zeal”), means (a) “to be
jealous,” Acts 7:9; 17:5; “to envy,” 1 Cor. 13:4; “to covet,” Jas. 4:2; in a
good sense (“jealous over”), in 2 Cor. 11:2; (b) “to desire earnestly,” 1 Cor.
12:31; 14:1,39; “to take a warm interest in, to seek zealously,” Gal. 4:17,18,
AV, “zealously affect,” “to be zealously affected.” The RV corrects this to “zealously
seek,” etc. See COVET, DESIRE, ENVY, JEALOUS, ZEALOUS.
A-1,Noun, pathos
from pascho, “to suffer,” primarily denotes whatever one suffers or experiences
in any way; hence, “an affection of the mind, a passionate desire.” Used by the
Greeks of either good or bad desires, it is always used in the NT of the
latter, Rom. 1:26 (AV, “affections,” RV, “passions”); Col. 3:5 (AV, “inordinate
affection,” RV, “passion”); 1 Thess. 4:5 (AV, “lust,” RV, “passion”). See LUST.
A-2,Noun, splanchna
lit., “the bowels,” which were regarded by the Greeks as the seat of the more
violent passions, by the Hebrews as the seat of the tender “affections;” hence
the word denotes “tender mercies” and is rendered “affections” in 2 Cor. 6:12
(AV, “bowels”); “inward affection,” 2 Cor. 7:15. See BOWELS, COMPASSION, HEART,
MERCY. Cp. epithumia, “desire.”
A-3,Noun, pathema
akin to No. 1, translated “affections” in Gal. 5:24, AV, is correct to
“passions” in the RV. See AFFLICTION, B. No. 3.
B-1,Adjective, astorgos
signifies “without natural affection” (a, negative, and storge, “love of
kindred,” especially of parents for children and children for parents; a
fanciful etymology associates with this the “stork”), Rom. 1:31; 2 Tim. 3:3.
B-2,Adjective, philostorgos
“tenderly loving” (from philos, “friendly,” storge, see No. 1), is used in Rom.
12:10, RV, “tenderly affectioned” (AV, “kindly affectioned”).
Notes: (1) Phroneo, “to think, to set the mind on,” implying moral
interest and reflection, is translated “set your affection on” in Col. 3:2, AV
(RV, “set your mind on”). See CAREFUL MIND, REGARD, SAVOR, THINK, UNDERSTAND.
(2) For homeiromai (or himeiromai), “to be affectionately desirous of,”
1 Thess. 2:8, see DESIRE.
1, diabebaioomai
dia, intensive, and bebaioo, to confirm, make sure, denotes to assert strongly,
“affirm confidently,” 1 Tim. 1:7; Tit. 3:8 (AV, “affirm constantly”).
2, diischurizomai
as in No. 1, and ischurizosai, “to corroborate” (ischuros “strong;” see
ABILITY, A, No. 2 and C, No. 2 note), primarily signifies “to lean upon,”
hence, “to affirm stoutly, assert vehemently,” Luke 22:59; Acts 12:15.
3, phasko
a frequentative form of the verb phemi (No. 4), denotes “to allege, to affirm
by way of alleging or professing,” Acts 24:9 (RV, “affirming,” AV, “saying”);
25:19; Rom. 1:22, “professing.” Some mss. have it in Rev. 2:2, instead of the
verb lego, “to say.” See PROFESS, SAY.
4, phemi
“to say” (primarily by way of enlightening, explaining), is rendered “affirm”
in Rom. 3:8. See SAY.
A-1,Verb, kakoo
is translated “afflict,” in Acts 12:1, RV (AV, “vex”). See AFFECT.
A-2,Verb, kakoucheo
from kakos, “evil,” and echo, “to have,” signifies, in the Passive Voice, “to
suffer ill, to be maltreated, tormented,” Heb. 11:37 (AV, “tormented,” RV,
“afflicted”); Heb. 13:3, AV, “suffer adversity,” RV, “evil entreated.” See
ENTREAT, TORMENT. In the Sept., 1 Kings 2:26; 11:39.
Note: Sunkakoucheo (sun, “with,” and No. 1), “to be evil entreated
with,” is used in Heb. 11:25.
A-3,Verb, kakopatheo
from kakos, “evil,” pathos, “suffering,” signifies “to suffer hardship.” So the
RV in 2 Tim. 2:9; 4:5; in Jas. 5:13, “suffer” (AV, “afflicted). See ENDURE,
SUFFER.
Note: For sunkakopatheo, 2 Tim. 1:8, see HARDSHIP.
A-4,Verb, thlibo
“to suffer affliction, to be troubled,” has reference to sufferings due to the
pressure of circumstances, or the antagonism of persons, 1 Thess. 3:4; 2 Thess.
1:6,7; “straitened,” in Matt. 7:14 (RV); “throng,” Mark 3:9; “afflicted,” 2
Cor. 1:6; 7:5 (RV); 1 Tim. 5:10; Heb. 11:37; “pressed,” 2 Cor. 4:8. Both the
verb and the noun (see B, No. 4), when used of the present experience of
believers, refer almost invariably to that which comes upon them from without.
See NARROW, PRESS, STRAITENED, THRONG, TRIBULATION, TROUBLE.
A-5,Verb, talaiporeo
“to be afflicted,” is used in Jas. 4:9, in the Middle Voice (“afflict
yourselves”). It is derived from tlao, “to bear, undergo,” and poros, “a hard
substance, a callus,” which metaphorically came to signify that which is
miserable.
Note: Talaiporia (akin to No. 5) denotes “misery, hardship,” Rom. 3:16;
Jas. 5:1. The corresponding adjective is talaiporos, “wretched,” Rom. 7:24;
Rev. 3:17.
B-1,Noun, kakopatheia
from kakos, “evil,” and pascho, “to suffer” is rendered “suffering” in Jas.
5:10, RV (AV, “suffering affliction”). In Sept., Mal. 1:13.
B-2,Noun, kakosis
“affliction, ill treatment,” is used in Acts 7:34.
B-3,Noun,3804,pathema
from pathos, “suffering,” signifies “affliction.” The word is frequent in
Paul's epistles and is found three times in Hebrews, four in 1 Peter; it is
used (a) of “afflictions,” Rom. 8:18, etc.; of Christ's “sufferings,” 1 Pet.
1:11; 5:1; Heb. 2:9; of those as shared by believers, 2 Cor. 1:5; Phil. 3:10; 1
Pet. 4:13; 5:1; (b) of “an evil emotion, passion,” Rom. 7:5; Gal. 5:24. The
connection between the two meanings is that the emotions, whether good or evil,
were regarded as consequent upon external influences exerted on the mind (cp.
the two meanings of the English “passion”). It is more concrete than No. 1, and
expresses in sense (b) the uncontrolled nature of evil desires, in contrast to
epithumia, the general and comprehensive term, lit., “what you set your heart
upon” (Trench, Syn. lxxxvii). Its concrete character is seen in Heb. 2:9. See
AFFECTION, MOTION, PASSION, SUFFERING.
Note: The corresponding verbal form pathetos, used in Acts 26:23 of the
sufferings of Christ, signifies “destined to suffer.”
B-4,Noun, thlipsis
primarily means “a pressing, pressure” (see A, No. 4), anything which burdens
the spirit. In two passages in Paul's Epistles it is used of future
retribution, in the way of “affliction,” Rom. 2:9; 2 Thess. 1:6. In Matt. 24:9,
the AV renders it as a verb, “to be afflicted,” (RV, “unto tribulation”). It is
coupled with stenochoria, “anguish,” in Rom. 2:9; 8:35; with ananke,
“distress,” 1 Thess. 3:7; with diogmos, “persecution,” Matt. 13:21; Mark 4:17;
2 Thess. 1:4. It is used of the calamities of war, Matt. 24:21,29; Mark
13:19,24; of want, 2 Cor. 8:13, lit., “distress for you;” Phil. 4:14 (cp. Phil.
1:16); Jas. 1:27; of the distress of woman in child-birth, John 16:21; of
persecution, Acts 11:19; 14:22; 20:23; 1 Thess. 3:3,7; Heb. 10:33; Rev. 2:10;
7:14; of the “afflictions” of Christ, from which (His vicarious sufferings apart)
his followers must not shrink, whether sufferings of body or mind, Col. 1:24;
of sufferings in general, 1 Cor. 7:28; 1 Thess. 1:6, etc. See ANGUISH,
BURDENED, DISTRESS, PERSECUTION, TRIBULATION, TROUBLE.
A-1,Adjective,
emphobos
lit., “in fear” (en, “in,” phobos, “fear”), means “affrighted,” Luke 24:5, RV
(AV, “afraid”); Luke 24:37; Acts 10:4, RV (AV, “afraid”); Rev. 11:13. The RV
omits it in Acts 22:9. See TREMBLE.
B-1,Verb, pturo
“to frighten, scare,” is used in the Passive Voice in Phil. 1:28, “be
affrighted,” RV, “be terrified,” AV. See TERRIFY.
B-2,Verb, ekthambeo
“to throw into terror,” is used in the Passive sense, “to be amazed,
affrighted,” Mark 16:5,6, AV (RV, “amazed” (AV). See AMAZE, B, No. 4.
For AFOOT see FOOT, B, No. 2
* The Greek words with these meanings
consists of prefixes to verbs, signifying “to come, prepare, promise, write
afore,” etc. See these words.
1, proepangellomai
“to promise before” (pro, “before,” epangellomai, “to promise”), is translated
by the one word “aforepromised,” in the RV of 2 Cor. 9:5; in Rom. 1:2,
“promised afore.”
1, pote
signifies “once, at some time,” John 9:13 (cp. proteron, in John 9:8); Eph.
2:2,11; Col. 3:7; Titus 3:3; Philem. 1:11; 1 Pet. 3:5,20. In all these the RV
translates it “aforetime.” The AV varies it with “in time past,” “some time,”
“sometimes,” “in the old time.”
2, proteron
the comparative of pro, “before, aforetime,” as being definitely antecedent to
something else, is more emphatic than pote in this respect. See, e.g., John
6:62; 7:50; 9:8; 2 Cor. 1:13; Gal. 4:13; 1 Tim. 1:13; Heb. 4:6; 7:27; 10:32; 1
Pet. 1:14. See BEFORE, FIRST, FORMER.
·
For AFRAID see AFFRIGHTED, A, FEAR, A, No. 2, B, No, D, SORE
·
For AFRESH see CROSS, CRUCIFY, B
* The following are adverbs only. For prepositions and conjunctions see Note + p. 9.
1, ekeithen
“thence,” is once used to signify “afterwards,” in the sense of “then, from
that time,” Acts 13:21 See THENCE.
2, hexes
denotes “after” with the significance of a succession of events, an event
following next in order after another, Luke 7:11; 9:37; Acts 21:1; 25:17;
27:18.
3, kathexes
a strengthened from of No. 2, denotes “afterward,” or “in order” (Kata,
“according to,” and No. 2), Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23.
4, metepeita
“afterwards,” without necessarily indicating an order of events, as in Nos. 1
and 2, is found in Heb. 12:17.
5, husteron
“afterwards,” with the suggestion of at length, is found in Matt. 4:2;
21:29,32,37 (AV, “last of all”) 22:27; 25:11; 26:60 (AV, “at the last”); Mark
16:14; Luke 4:2; 20:32 (AV, “last”); John 13:36; Heb. 12:11. See LAST.
Note: Eita and epeita, “then, afterwards,” or “thereupon,” are
translated “afterward” or “afterwards” in the AV of Mark 4:17 (eita) and Gal.
1:21; 1 Cor. 15:23,46 (epeita); always “then” in the RV. See THEN.
1, dis
the ordinary numeral adverb signifying twice, is rendered “again” in Phil.
4:16, “ye sent once and again unto my need,” and in 1 Thess. 2:18, where Paul
states that he would have come to the Thessalonians “once and again,” that is,
twice at least he had attempted to do so. See TWICE.
2, palin
the regular word for “again,” is used chiefly in two senses, (a) with reference
to repeated action; (b) rhetorically, in the sense of “moreover” or “further,”
indicating a statement to be added in the course of an argument, e.g., Matt.
5:33; or with the meaning “on the other hand, in turn,” Luke 6:43; 1 Cor.
12:21; 2 Cor. 10:7; 1 John 2:8. In Heb. 1:5 palin simply introduces an
additional quotation; in Heb 1:6 this is not so. There the RV rightly puts the
word “again” in connection with “He bringeth in the firstborn into the world,”
“When He again bringeth, etc.” That is to say, palin is here set in contrast to
the time when God first brought His Son into the world. This statement, then,
refers to the future second advent of Christ. The word is used far more
frequently in the Gospel of John than in any other book in the New Testament.
Note: Other words are rendered “again” in the AV, which the RV
corrects, namely, deuteros and anothen. Deuteros signifies “a second time,”
John 9:24; Acts 11:9. Anothen signifies “from above, or anew.” See the RV of
John 3:3,7, and the AV and RV of John 3:31. Nicodemus was not puzzled about
birth from Heaven; what perplexed him was that a person must be born a second
time. This the context makes clear. This is really the meaning in Gal. 4:9,
where it is associated with palin, “over again.” The idea is “anew,” for,
though the bondage would be the same in essence and effect, it would be new in
not being in bondage to idols but to the new Law. See also Matt. 27:51; Mark
15:38; John 19:23, “from the top.” Anothen may mean “from the first,” in Luke
1:3; Acts 26:5. For the meaning “from above,” see Jas. 1:17; 3:15,17.
·
For AGAINST see Note +, p. 9.
A-1,Noun, aion
“an age, era” (to be connected with aei, “ever,” rather than with ao, “to
breathe”), signifies a period of indefinite duration, or time viewed in
relation to what takes place in the period. The force attaching to the word is
not so much that of the actual length of a period, but that of a period marked
by spiritual or moral characteristics. This is illustrated in the use of the
adjective [see Note (1) below] in the phrase “life eternal,” in John 17:3, in
respect of the increasing knowledge of God.
The phrases containing this word should not be rendered literally, but
consistently with its sense of indefinite duration. Thus eis ton aiona does not
mean “unto the age” but “for ever” (see, e.g., Heb. 5:6). The Greeks contrasted
that which came to an end with that which was expressed by this phrase, which
shows that they conceived of it as expressing interminable duration.
The word occurs most frequently in the Gospel of John, the Hebrews and
Revelation. It is sometimes wrongly rendered “world.” See COURSE, ETERNAL,
WORLD. It is a characteristic word of John's Gospel.
Notes: (1) Aionios, the adjective corresponding, denoting “eternal,” is
set in contrast with proskairos, lit., “for a season,” 2 Cor. 4:18. It is used
of that which in nature is endless, as, e.g., of God, Rom. 16:26, His power, 1
Tim. 6:16, His glory, 1 Pet. 5:10, the Holy Spirit, Heb. 9:14, redemption, Heb.
9:12, salvation, 5:9, life in Christ, John 3:16, the resurrection body, 2 Cor.
5:1, the future rule of Christ, 2 Pet. 1:11, which is declared to be without
end, Luke 1:33, of sin that never has forgiveness, Mark 3:29, the judgment of
God, Heb. 6:2, and of fire, one of its instruments, Matt. 18:8; 25:41; Jude
1:7. See ETERNAL, EVERLASTING.
(2) In Rev. 15:3, the RV has “King of the ages,” according to the texts
which have aionon; the AV has “of saints” (hagion, in inferior mss.). There is
good ms. evidence for ethnon, “nations,” (AV, marg.), probably a quotation from
Jer. 10:7.
A-2,Noun, genea
connected with ginomai, “to become,” primarily signifies “a begetting, or
birth;” hence, that which has been begotten, a family; or successive members of
a genealogy, Matt. 1:17, or of a race of people, possessed of similar
characteristics, pursuits, etc., (of a bad character) Matt. 17:17; Mark 9:19;
Luke 9:41; 16:8; Acts 2:40; or of the whole multitude of men living at the same
time, Matt. 24:34; Mark 13:30; Luke 1:48; 21:32; Phil. 2:15, and especially of
those of the Jewish race living at the same period, Matt. 11:16, etc.
Transferred from people to the time in which they lived, the word came to mean
“an age,” i.e., a period ordinarily occupied by each successive generation,
say, of thirty or forty years, Acts 14:16; 15:21; Eph. 3:5; Col. 1:26; see
also, e.g., Gen. 15:16. In Eph. 3:21 genea is combined with aion in a
remarkable phrase in a doxology: “Unto Him be the glory in the church and in
Christ Jesus, unto all generations for ever and ever (wrongly in AV 'all ages,
world without end').” The word genea is to be distinguished from aion, as not
denoting a period of unlimited duration. See GENERATION, NATION, TIME.
A-3,Noun, helikia
primarily “an age,” as a certain length of life, came to mean (a) “a particular
time of life,” as when a person is said to be “of age,” John 9:21,23, or beyond
a certain stage of life, Heb. 11:11; (b) elsewhere only “of stature,” e.g.,
Matt. 6:27; Luke 2:52; 12:25; 19:3; Eph. 4:13. Some regard Matt. 6:27; Luke
12:25 as coming under (a). It is to be distinguished from aion and genea, since
it has to do simply with matters relating to an individual, either his time of
life or his height. See STATURE.
A-4,Noun, hemera
“a day,” is rendered “age” in Luke 2:36, “of a great age” (lit., “advanced in
many days”). In Luke 3:23 there is no word in the original corresponding to
age. The phrase is simply “about thirty years.” See DAY, JUDGMENT, TIME, YEAR.
B-1,Adjective, huperakmos
in 1 Cor. 7:36 is rendered “past the flower of her age;” more lit., “beyond the
bloom or flower (acme) of life.”
B-2,Adjective, teleios
“complete, perfect,” from telos, “an end,” is translated “of full age” in Heb.
5:14, AV (RV, “fullgrown man”).
Note: In Mark 5:42, RV, “old,” AV, “of the age of,” is, lit., “of
twelve years.” For “of great age,” Luke 2:36, see STRICKEN. For “of mine own
age,” Gal. 1:14, RV, see EQUAL, B, No. 2.
A-1,Noun, presbutes
“an elderly man,” is a longer form of presbus, the comparative degree of which
is presbuteros, “a senior, elder,” both of which, as also the verb presbeuo,
“to be elder, to be an ambassador,” are derived from proeisbaino, “to be far
advanced.” The noun is found in Luke 1:18, “an old man;” Titus 2:2, “aged men,”
and Philem. 1:9, where the RV marg., “Paul an ambassador,” is to be accepted,
the original almost certainly being presbeutes (not presbutes), “an
ambassador.” So he describes himself in Eph. 6:20. As Lightfoot points out, he
is hardly likely to have made his age a ground of appeal to Philemon, who, if
he was the father of Archippus, cannot have been much younger than Paul
himself. See OLD.
A-2,Noun, presbutis
the feminine of No. 1, “an aged woman,” is found in Titus 2:3.
B-1,Verb, gerasko
from geras, “old age,” signifies “to grow old,” John 21:18 (“when thou shalt be
old”) and Heb. 8:13 (RV, “that which... waxeth aged,” AV, “old”). See OLD.
* For AGO see LONG, A, No. 5, and in
combination with other words
1, agonia
Eng., “agony,” was used among the Greeks as an alternative to agon, “a place of
assembly;” then for the contests or games which took place there, and then to
denote intense emotion. It was more frequently used eventually in this last
respect, to denote severe emotional strain and anguish. So in Luke 22:44, of
the Lord's “agony” in Gethsemane.
A-1,Verb, sumphoneo
lit., “to sound together” (sun, “together,” phone, “a sound”), i.e., “to be in
accord, primarily of musical instruments,” is used in the NT of the “agreement”
(a) of persons concerning a matter, Matt. 18:19; 20:2,13; Acts 5:9; (b) of the
writers of Scripture, Acts 15:15; (c) of things that are said to be congruous
in their nature, Luke 5:36.
Note: Cp. sumphonesis, “concord,” 2 Cor. 6:15, and sumphonia, “music,”
Luke 15:25.
A-2,Verb, suntithemi
lit., “to put together” (sun, “with,” tithemi, “to put”), in the Middle Voice,
means “to make an agreement, or to assent to;” translated “covenanted” in Luke
22:5; “agreed” in John 9:22; Acts 23:20; “assented” in Acts 24:9.
Note: For the synonym sunkatatithemi, a strengthened form of No. 2, see
CONSENT, No. 4.
A-3,Verb, eunoeo
lit., “to be well-minded, well-disposed” (eu, “well,” nous, “the mind”), is
found in Matt. 5:25, “agree with.”
A-4,Verb, peitho
“to persuade,” is rendered “agreed” in Acts 5:40, where the meaning is “they
yielded to him.” See ASSURE, BELIEVE, CONFIDENT, FRIEND, OBEY, PERSUADE, TRUST,
YIELD.
B-1,Noun, gnome
“mind, will,” is used with poieo, “to make,” in the sense of “to agree,” Rev.
17:17 (twice), lit., “to do His mind, and to make one mind;” RV, “to come to
one mind,” AV, “to agree.” See ADVICE, JUDGMENT, MIND, PURPOSE, WILL.
B-2,Noun, sunkatathesis
akin to A, No. 3, occurs in 2 Cor. 6:16.
C-1,Adjective,800,asumphonos
“inharmonious” (a, negative, sumphonos, “harmonious”), is used in Acts 28:25,
“they agreed not.”
C-2,Adjective, isos
“equal,” is used with the verb to be, signifying “to agree,” Mark 14:56,59,
lit., “their thought was not equal one with the other.” See EQUAL, LIKE, MUCH.
Note: Sumphonos, “harmonious, agreeing,” is used only with the
preposition ek in the phrase ek sumphonou, “by consent,” lit., “out of
agreement,” 1 Cor. 7:5. In Mark 14:70 some texts have the verb homoiazo,
“agreeth,” AV.
·
For AGROUND see RUN, No. 11
1, oua
an interjection of derision and insult, is translated “Ha!” in Mark 15:29, RV.
2, ea
an interjection of surprise, fear and anger, was the ejaculation of the man
with the spirit of an unclean demon, Luke 4:34, RV; the AV renders it “Let us
alone” (see RV, marg.).
1, aer
Eng., “air,” signifies “the atmosphere,” certainly in five of the seven
occurrences, Acts 22:23; 1 Cor. 9:26; 14:9; Rev. 9:2; 16:17, and almost
certainly in the other two, Eph. 2:2; 1 Thess. 4:17.
2, ouranos
denotes “the heaven.” The RV always renders it “heaven.” The AV translates it
“air” in Matt. 8:20. In the phrase “the fowls (or birds) of the heaven” the AV
always has “air;” “sky” in Matt. 16:2,3; Luke 12:56; in all other instances
“heaven.” The word is probably derived from a root meaning to cover or
encompass. See HEAVEN, SKY.
* For ALABASTER see CRUSE
·
For ALAS! see WOE
1, hina
a conjunction, meaning “that,” and so rendered in Philem. 1:19, RV, for AV,
“albeit.”
1, allotrios
primarily, “belonging to another” (the opposite to idios, “one's own”), came to
mean “foreign, strange, not of one's own family, alien, an enemy;” “aliens” in
Heb. 11:34, elsewhere “strange,” etc. See MAN'S, Note (1), STRANGE, STRANGER.
1, apallotrioo
consists of apo, “from,” and the above; it signifies “to be rendered an alien,
to be alienated.” In Eph. 2:12 the RV corrects to the verbal from “alienated,”
for the noun “aliens;” elsewhere in Eph. 4:18; Col. 1:21; the condition of the
unbeliever is presented in a threefold state of “alienation,” (a) from the
commonwealth of Israel, (b) from the life of God, (c) from God Himself. The
word is used of Israelites in the Sept. of Ezek. 14:5 (“estranged”) and of the
wicked in general, Ps. 58:3.
·
Note: In Rom. 14:5, this word is in italics. This addition is not
needed in the translation.
·
For ALIVE see LIFE, C, LIVE, No.6
A-1,Adjective, pas
radically means “all.” Used without the article it means “every,” every kind or
variety. So the RV marg. in Eph. 2:21, “every building,” and the text in Eph.
3:15, “every family,” and the RV marg. of Acts 2:36, “every house;” or it may
signify “the highest degree,” the maximum of what is referred to, as, “with all
boldness” Acts 4:29. Before proper names of countries, cities and nations, and
before collective terms, like “Israel,” it signifies either “all” or “the
whole,” e.g., Matt. 2:3; Acts 2:36. Used with the article, it means the whole
of one object. In the plural it signifies “the totality of the persons or
things referred to.” Used without a noun it virtually becomes a pronoun,
meaning “everyone” or “anyone.” In the plural with a noun it means “all.” One
form of the neuter plural (panta) signifies “wholly, together, in all ways, in
all things,” Acts 20:35; 1 Cor. 9:25. The neuter plural without the article
signifies “all things severally,” e.g., John 1:3; 1 Cor. 2:10; preceded by the
article it denotes “all things,” as constituting a whole, e.g., Rom. 11:36; 1
Cor. 8:6; Eph. 3:9. See EVERY, Note (1), WHOLE.
A-2,Adjective, hapas
a strengthened form of pas, signifies “quite all, the whole,” and, in the
plural, “all, all things.” Preceded by an article and followed by a noun it
means “the whole of.” In 1 Tim. 1:16 the significance is “the whole of His
longsuffering,” or “the fulness of His longsuffering.” See EVERY, WHOLE.
A-3,Adjective, holos
“the whole, all,” is most frequently used with the article followed by a noun,
e.g., Matt. 4:23. It is used with the article alone, in John 7:23, “every
whit;” Acts 11:26; 21:31; 28:30; Titus 1:11; Luke 5:5, in the best texts. See
ALTOGETHER.
Note: The adjective holokleros, lit., “whole-lot, entire,” stresses the
separate parts which constitute the whole, no part being incomplete. See
ENTIRE.
B-1,Adverb, holos
signifies “at all,” Matt. 5:34; 1 Cor. 15:29; “actually,” 1 Cor. 5:1, RV (AV,
wrongly, “commonly”); “altogether,” 1 Cor. 6:7 (AV, “utterly”).
Notes: (1) Holoteles, from A, No. 3, and telos, “complete,” signifies
“wholly, through and through,” 1 Thess. 5:23, lit., “whole complete;” there,
not an increasing degree of sanctification is intended, but the sanctification
of the believer in every part of his being.
(2) The synonym katholou, a strengthened form of holou signifies “at
all,” Acts 4:18.
B-2,Adverb, pantos
when used without a negative, signifies “wholly, entirely, by all means,” Acts
18:21 (AV); 1 Cor. 9:22; “altogether,” 1 Cor. 9:10; “no doubt, doubtless,” Luke
4:23, RV (AV, surely”); Acts 28:4. In 21:22 it is translated “certainly,” RV,
for AV, “needs” (lit., “by all means”). With a negative it signifies “in no
wise,” Rom. 3:9; 1 Cor. 5:10; 16:12 (“at all”). See ALTOGETHER, DOUBT (NO),
MEANS, SURELY, WISE.
C-1,Pronoun, hosa
the neuter plural of hosos, “as much as,” chiefly used in the plural, is
sometimes rendered “all that,” e.g., Acts 4:23; 14:27. It really means
“whatsoever things.” See Luke 9:10, RV, “what things.”
1, paratithemi
“to place beside or to set before” (para, “beside,” tithemi, “to put”), while
often used in its literal sense of material things, as well as in its more
common significance, “to commit, entrust,” twice means “to set before one in
teaching,” as in putting forth a parable, Matt. 13:24,31, RV. Once it is used
of setting subjects before one's hearers by way of argument and proof, of Paul,
in “opening and alleging” facts concerning Christ, Acts 17:3. See COMMEND,
COMMIT, PUT, SET.
Note: Lego is rendered “put forth” in the AV of Luke 14:7; but lego
signifies “to speak;” hence, the RV, “spake.” The AV seems to be an imitation
of paratithemi in Matt. 13:24,31. See SAY.
1, allegoreo
translated in Gal. 4:24 “contain an allegory” (AV, “are an allegory”), formed
from allos, “other,” and agoreuo, “to speak in a place of assembly” (agora,
“the market-place”), came to signify “to speak,” not according to the primary
sense of the word, but so that the facts stated are applied to illustrate
principles. The “allegorical” meaning does not do away with the literal meaning
of the narrative. There may be more than one “allegorical” meaning though, of
course, only one literal meaning. Scripture histories represent or embody
spiritual principles, and these are ascertained, not by the play of the
imagination, but by the rightful application of the doctrines of Scripture.
·
For ALLELUIA (which has been robbed of its initial aspirate) see
HALLELUJAH.
·
For ALLOTTED see CHARGE, A (b), No. 4
1, dokimazo
“to prove with a view to approving,” is twice translated by the verb “to allow”
in the AV; the RV corrects to “approveth” in Rom. 14:22, and “have been
approved,” 1 Thess. 2:4, of being qualified to be entrusted with the Gospel; in
Rom. 1:28, with the negative, the RV has “refused,” for AV, “did not like.” See
APPROVE.
2, ginosko
“to know,” is rendered “allow” in Rom. 7:15 (AV); the RV has “that which I do I
know not;” i.e., “I do not recognize, as a thing for which I am responible.”
See AWARE, CAN, FEEL, KNOW, PERCEIVE, RESOLVE, SPEAK, SURE, UNDERSTAND.
3, suneudokeo
“to consent or fully approve” (sun, “with,” eu, “well,” dokeo, “to think”), is
translated “allow” in Luke 11:48; “was consenting” in Acts 8:1; 22:20. See
CONSENT.
<4,,4327,prosdechomai>
mistranslated “allow” in Acts 24:15, AV, means “to wait for,” in contrast to
rejection, there said of entertaining a hope; hence the RV, “look for.” See
ACCEPT, A, No. 3.
* For ALLURE see BEGUILE, No. 4, ENTICE.
1, pantokrator
“almighty, or ruler of all” (pas, “all,” krateo, “to hold, or to have
strength”), is used of God only, and is found, in the Epistles, only in 2 Cor.
6:18, where the title is suggestive in connection with the context; elsewhere
only in the Apocalypse, nine times. In one place, Rev. 19:6, the AV has
“omnipotent;” RV, “(the Lord our God,) the Almighty.” The word is introduced in
the Sept. as a translation of “Lord (or God) of hosts,” e.g., Jer. 5:14; Amos
4:13.
A-1,Adverb,
schedon>
is used either (a) of locality, Acts 19:26, or (b) of degree, Acts 13:44; Heb.
9:22.
<B-1,Verb,3195,mello>
“to be about to do anything, or to delay,” is used in connection with a
following verb in the sense of “almost,” in Acts 21:27, lit., “And when the
seven days were about to be completed.” In Acts 26:28 the AV, “Almost thou
persuadest me to be a Christian” obscures the sense; the RV rightly has “with
but little persuasion;” lit., “in a little.” See ABOUT, B.
1, eleemosune
connected with eleemon, “merciful,” signifies (a) “mercy, pity, particularly in
giving alms,” Matt. 6:1-4; Acts 10:2; 24:17; (b) the benefaction itself, the
“alms” (the effect for the cause), Luke 11:41; 12:33; Acts 3:2,3,10; 9:36,
“almsdeeds;” Acts 10:2,4,31.
Note: In Matt. 6:1, the RV, translating dikaiosune, according to the
most authentic texts, has “righteousness,” for AV, “alms.”
1, aloe
“an aromatic tree,” the soft, bitter wood of which was used by Orientals for
the purposes of fumigation and embalming, John 19:39 (see also Num. 24:6; Ps.
45:8; Prov. 7:17). In the Sept., S. of Sol. 4:14.
A-1,Adjective,monos
denotes “single, alone, solitary,” Matt. 4:4, etc. See ONLY, SELF.
B-1,Adverb, monon
the neuter of A, meaning “only, exclusively,” e.g., Rom. 4:23; Acts 19:26, is
translated “alone” in the AV of John 17:20; RV, “only.” See ONLY.
B-2,Adverb, kata monas
signifies “apart, in private, alone,” Mark 4:10; Luke 9:18. Some texts have the
phrase as one word.
C-1,Verb, aphiemi
signifies “to send away, set free;” also “to let alone,” Matt. 15:14; Mark
14:6; Luke 13:8; John 11:48; 12:7 (RV, “suffer her”); in Acts 5:38 some texts
have easate from eao, “to permit.” See CRY, FORGIVE, FORSAKE, LAY, Note (2),
LEAVE, LET, OMIT, PUT, No. 16, Note, REMIT, SEND, SUFFER, YIELD.
Notes: (1) The phrase kath' heauten means “by (or in) itself,” Jas.
2:17, RV, for AV, “being alone” (see AV, marg.).
(2) The phrase kat' idian, Mark 4:34, signifies “in private,”
“privately,” RV (AV, “when they were alone”).
(3) For “let us alone” see AH!
·
For ALONG see the RV of Acts 17:23; 27:13.
·
For ALOUD see CRY, B, No. 2
1, ede
is always used of time in the NT and means “now, at (or by) this time,”
sometimes in the sense of “already,” i.e., without mentioning or insisting upon
anything further, e.g., 1 Tim. 5:15. In 1 Cor. 4:8; 1 John 2:8, the RV corrects
the AV “now,” and, in 2 Tim. 4:6, the AV, “now ready to be,” by the rendering
“already.”
See also John 9:27 (AV, “already,” RV, “even now”) and 1 Cor. 6:7 (AV,
“now,” RV, “already”).
Notes: (1) Phthano, “to anticipate, be beforehand with,” signifies “to
attain already,” in Phil. 3:16. See ATTAIN, COME, PRECEDE.
(2) Proamartano, “to sin before, or heretofore,” is translated “have
sinned already” in 2 Cor. 12:21, AV; both versions have “heretofore” in 2 Cor.
13:2.
1, kai
has three chief meanings, “and,” “also,” “even.” When kai means “also” it
precedes the word which it stresses. In English the order should be reversed.
In John 9:40, e.g., the RV rightly has “are we also blind?” instead of “are we
blind also?” In Acts 2:26 the RV has “moreover My flesh also,” instead of
“moreover also ...” See EVEN.
2, eti
“yet” or “further,” is used (a) of time, (b) of degree, and in this sense is
once translated “also,” Luke 14:26, “his own life also.” Here the meaning
probably is “and, further, even his own life” (the force of the kai being
“even”). No other particles mean “also.” See EVEN, FURTHER, LONGER, MORE,
MOREOVER, STILL, THENCEFORTH, YET.
Note: The particle te means “both” or “and.”
1, thusiasterion
probably the neuter of the adjective thusiasterios, is derived from thusiazo,
“to sacrifice.” Accordingly it denotes an “altar” for the sacrifice of victims,
though it was also used for the “altar” of incense, e.g., Luke 1:11. In the NT
this word is reserved for the “altar” of the true God, Matt. 5:23,24;
23:18-20,35; Luke 11:51; 1 Cor. 9:13; 10:18, in contrast to bomos, No. 2,
below. In the Sept. thusiasterion is mostly, but not entirely, used for the divienely
appointed altar; it is used for idol “altars,” e.g., in Judg. 2:2; 6:25; 2
Kings 16:10.
2, bomos
properly, “an elevated place,” always denotes either a pagan “altar” or an
“altar” reared without Divine appointment. In the NT the only place where this
is found is Acts 17:23, as this is the only mention of such. Three times in the
Sept., but only in the Apocrypha, bomos is used for the Divine altar. In Josh.
22 the Sept. translators have carefully observed the distinction, using bomos
for the altar which the two and a half tribes erected, Jos
22:10,11,16,19,23,26,34, no Divine injunction being given for this; in Jos
22:19,28,29, where the altar ordained of God is mentioned, thusiasterion is
used.
·
For ALTERED see OTHER, No. 2
·
For ALTHOUGH see Note +, p. 9
A-1,Adjective, holos
“whole,” is rendered “altogether” in John 9:34. It is sometimes subjoined to an
adjective or a verb, as in this case, to show that the idea coveyed by the
adjective or verb belongs to the whole person or thing referred to. So here,
lit., “thou wast altogether (i.e., completely) born in sins.” Cp. Matt. 13:33,
RV; Luke 11:36; 13:21; John 13:10, RV (rendered “every whit”). See ALL, and
EVERY WHIT.
B-1,Adverb,pantos
from pas, “all,” is translated in various ways. The rendering “altogether” is
found only in 1 Cor. 5:10 (where the RV margin gives the alternative meaning,
“not at all” (meaning the fornicators of this world) and 1 Cor. 9:10 (marg.,
“doubtless”). The other renderings are, in Luke 4:23, “doubtless” (AV,
“surely”); in Acts 18:21, “by all means,” (AV, “only”); so in 1 Cor. 9:22, both
RV and AV; in Acts 21:22, “certainly” (AV, “needs,” which does not give an
accurate meaning); in Acts 28:4, “no doubt;” in Rom. 3:9, “in no wise” (lit.,
“not at all”), so in 1 Cor. 16:12. In Acts 26:29 the AV has given a misleading
rendering in the phrase “both almost and altogether;” there is no Greek word
here which means “altogether;” the RV corrects to “whether with little or with
much.” See ALL.
B-2,Adverb, holos
denotes “altogether or actually, or assuredly.” See ACTUALLY, and ALL, B, No.
1.
1, aei
has two meanings: (a) “perpetually, incessantly,” Acts 7:51; 2 Cor. 4:11; 6:10;
Titus 1:12; Heb. 3:10; (b) “invariably, at any and every time,” of successive
occurrences, when some thing is to be repeated, according to the circumstances,
1 Pet. 3:15; 2 Pet. 1:12. See EVER.
2, hekastote
from hekastos, “each,” is used in 2 Pet. 1:15, RV, “at every time” (AV,
“always”). See TIME.
3, diapantos
is, lit., “through,” pas, i.e., through all time, (dia, “through,” pas, “all”).
In the best texts the words are separated. The phrase, which is used of the
time throughout which a thing is done, is sometimes rendered “continually,”
sometimes “always;” “always” or “alway” in Mark 5:5; Acts 10:2; 24:16; Rom.
11:10; “continually” in Luke 24:53; Heb. 9:6; 13:15, the idea being that of a
continuous practice carried on without being abandoned. See CONTINUALLY.
4, pante | pantote
are derived from pas, “all.” The former is found in Acts 24:3. The latter is
the usual word for “always.” See EVER, EVERMORE.
Note: Two phrases, rendered “always” or “alway” in the AV, are en panti
kairo (lit., “in every season”), Luke 21:36, RV, “at every season,” Eph. 6:18,
RV, “at all seasons,” and pasas tas hemeras, (lit., “all the days”), Matt.
28:20, AV and RV, “alway.”
A-1,Noun, ekstasis
is, lit., “a standing out” (ek, “out of,” stasis, “a standing”). Eng. “ecstasy”
is a transliteration. It is translated “amazement” in Acts 3:10. It was said of
any displacement, and especially, with reference to the mind, of that
alteration of the normal condition by which the person is thrown into a state
of surprise or fear, or both; or again, in which a person is so transported out
of his natural state that he falls into a trance, Acts 10:10; 11:5; 22:17. As
to the other meaning, the RV has “amazement” in Mark 5:42; Luke 5:26, but
“astonishment” in Mark 16:8. See TRANCE.
A-2,Noun, thambos
“amazement, wonder,” is probably connected with a root signifying “to render
immovable;” it is frequently associated with terror as well as astonishment, as
with the verb (No. 3, below) in Acts 9:6. It occurs in Luke 4:36; 5:9; Acts
3:10. See WONDER.
Note: Ptoesis signifies “terror,” not “amazement,” 1 Pet. 3:6, RV.
B-1,Verb, existemi
akin to A, No. 1, lit. means “to stand out from.” Like the noun, this is used
with two distinct meanings: (a) in the sense of amazement, the word should be
invariably rendered “amazed,” as in the RV, e.g., in the case of Simon Magus
(for AV, “bewitched”), Acts 8:9,11. It is used, in the Passive Voice, of Simon
himself in Acts 8:13, RV, “he was amazed,” for AV, “wondered.” “Amaze” is
preferable to “astonish” throughout; (b) in Mark 3:21; 2 Cor. 5:13 it is used
with its other meaning of being beside oneself. See BESIDE ONESELF (to be),
BEWITCH, WONDER.
B-2,Verb, ekplesso
from ek, “out of,” plesso, “to strike,” lit., “to strike out,” signifies “to be
exceedingly struck in mind, to be astonished” (ek, intensive). The English “astonish”
should be used for this verb, and “amaze” for existemi, as in the RV; see Matt.
19:25; Luke 2:48; 9:43.
B-3,Verb, thambeo
akin to A, No. 2, is used in Mark 1:27; 10:24,32 (and Acts 9:6, AV). The RV has
“amazed” in each place; AV, “astonished,” in Mark 10:24.
B-4,Verb, ekthambeo
an intensive form of No. 3, is found in Mark's Gospel only; in Mark 9:15, “were
greatly amazed;” in Mark 14:33, AV, “were sore amazed;” in Mark 16:5, RV, “were
amazed,” AV, “were affrighted;” in Mark 16:6, RV, “be not amazed,” AV, “be not
affrighted.” See AFFRIGHTED.
C-1,Adjective, ekthambos
a strengthened form of A, No. 2, is found in Acts 3:11. The intensive force of
the word is brought out by the rendering “greatly wondering”. See WONDER.
A-1,Verb, presbeuo
denotes (a) “to be elder or eldest, prior in birth or age;” (b) “to be an
ambassador,” 2 Cor. 5:20; Eph. 6:20; for Philem. 1:9 see under AGED. There is a
suggestion that to be an “ambassador” for Christ involves the experience
suggested by the word “elder.” Elder men were chosen as “ambassadors.”
B-1,Noun, presbeia
primarily, “age, eldership, rank,” hence, “an embassy or ambassage,” is used in
Luke 14:32; in 19:14, RV, “ambassage,” for AV, “message.”
1, amen
is transliterated from Hebrew into both Greek and English. “Its meanings may be
seen in such passages as Deut. 7:9, 'the faithful (the Amen) God,' Isa. 49:7,
'Jehovah that is faithful.' Isa. 65:16, 'the God of truth,' marg., 'the God of
Amen.' And if God is faithful His testimonies and precepts are 'sure (amen),'
Ps. 19:7; 111:7, as are also His warnings, Hos. 5:9, and promises, Isa. 33:16;
55:3. 'Amen' is used of men also, e.g., Prov. 25:13.
“There are cases where the people used it to express their assent to a
law and their willingness to submit to the penalty attached to the breach of
it, Deut. 27:15, cp. Neh. 5:13. It is also used to express acquiescence in
another's prayer, 1 Kings 1:36, where it is defined as “(let) God say so too,”
or in another's thanksgiving, 1 Chron. 16:36, whether by an individual, Jer.
11:5, or by the congregation, Ps. 106:48.
“Thus 'Amen' said by God 'it is and shall be so,' and by men, 'so let
it be.'“
“Once in the NT 'Amen' is a title of Christ, Rev. 3:14, because through
Him the purposes of God are established, 2 Cor. 1:20
“The early Christian churches followed the example of Isreal in
associating themselves audibly with the prayers and thanksgivings offered on
their behalf, 1 Cor. 14:16, where the article 'the' points to a common
practice. Moreover this custom conforms to the pattern of things in the
Heavens, see Rev. 5:14, etc.
“The individual also said 'Amen' to express his 'let it be so' in
response to the Divine 'thus it shall be,' Rev. 22:20. Frequently the speaker
adds 'Amen' to his own prayers and doxologies, as is the case at Eph. 3:21,
e.g.
“The Lord Jesus often used 'Amen,' translated 'verily,' to introduce
new revelations of the mind of God. In John's Gospel it is always repeated,
'Amen, Amen,' but not elsewhere. Luke does not use it at all, but where
Matthew, Matt. 16:28, and Mark, Mark 9:1, have 'Amen,' Luke has 'of a truth;'
thus by varying the translation of what the Lord said, Luke throws light on His
meaning.”* [* From Notes on Galatians, by Hogg and Vine, pp. 26, 27.] See
VERILY.
1, echo kompsoteron
lit., “to have more finely,” i.e., “to be better,” is used in John 4:52, “to
ammend.” The latter word in the phrase is the comparative of kompsos, “elegant,
nice, fine.” Cp. Eng., “he's doing nicely.”
1, amethustos
primarily meaning “not drunken” (a, negative, and methu, “wine”), became used
as a noun, being regarded as possessing a remedial virtue against drunkenness.
Pliny, however, says that the reason for its name lay in the fact that in color
it nearly approached that of wine, but did not actually do so, Rev. 21:20.
·
For AMIDST see MIDST
A-1,Adjective, atopos
lit., “out of place” (a, negative, topos, “a place”), denotes unbecoming, not
befitting. It is used four times in the NT, and is rendered “amiss” three times
in the RV; in the malefactor's testimony of Christ, Luke 23:41; in Festus'
words concerning Paul, Acts 25:5, “if there is anything amiss in the man” (AV,
“wickedness”); in Acts 28:6, of the expected effect of the viper's attack upon
Paul (AV, “harm”); in 2 Thess. 3:2, of men capable of outrageous conduct,
“unreasonable.” See HARM, UNREASONABLE.
B-1,Adverb, kakos
akin to kakos, “evil,” is translated “amiss” in Jas. 4:3; elsewhere in various
ways. See EVIL, GRIEVOUS, MISERABLE, SORE.
·
For AMONG see Note +, p. 9.
·
For ANATHEMA see under CURSE
1, ankura
Eng., “anchor,” was so called because of its curved form (ankos, “a curve”),
Acts 27:29,30,40; Heb. 6:19. In Acts 27:13 the verb airo, “to lift,” signifies
“to lift anchor” (the noun being understood), RV, “they weighed anchor” (AV,
“loosing thence”).
1, anothen
lit., “from above,” in the phrase rendered “anew” in the RV (AV, “again”) of
John 3:3,7. See AGAIN.
Note: In Phil. 3:21 “fashion anew” translates the verb metaschematizo,
which signifies “to change the form of”.
1, angelos
“a messenger” (from angello, “to deliver a message”), sent whether by God or by
man or by Satan, “is also used of a guardian or representative in Rev. 1:20,
cp. Matt. 18:10; Acts 12:15 (where it is better understood as = 'ghost'),
superior to man, Heb. 2:7; Ps. 8:5, belonging to Heaven, Matt. 24:36; Mark
12:25, and to God, Luke 12:8, and engaged in His service, Ps. 103:20. “Angels”
are spirits, Heb. 1:14, i.e., they have not material bodies as men have; they
are either human in form, or can assume the human form when necessary, cp. Luke
24:4, with Luke 24:23, Acts 10:3 with Acts 10:30.
“They are called 'holy' in Mark 8:38, and 'elect,' 1 Tim. 5:21, in
contrast with some of their original number, Matt. 25:41, who 'sinned,' 2 Pet.
2:4, 'left their proper habitation,' Jude 1:6, oiketerion, a word which occurs
again, in the NT, only in 2 Cor. 5:2. Angels are always spoken of in the
masculine gender, the feminine form of the word does not occur.”* [* From Notes
on Thessalonians, by Hogg and Vine, p. 229.]
Note: Isangelos, “equal to the angels,” occurs in Luke 20:36.
A-1,Noun, orge
originally any “natural impulse, or desire, or disposition,” came to signify
“anger,” as the strongest of all passions. It is used of the wrath of man, Eph.
4:31; Col. 3:8; 1 Tim. 2:8; Jas. 1:19,20; the displeasure of human governments,
Rom. 13:4,5; the sufferings of the Jews at the hands of the Gentiles, Luke
21:23; the terrors of the Law, Rom. 4:15; “the anger” of the Lord Jesus, Mark
3:5; God's “anger” with Israel in the wilderness, in a quotation from the OT,
Heb. 3:11; 4:3; God's present “anger” with the Jews nationally, Rom. 9:22; 1
Thess. 2:16; His present “anger” with those who disobey the Lord Jesus in His
Gospel, John 3:36; God's purposes in judgment, Matt. 3:7; Luke 3:7; Rom. 1:18;
2:5,8; 3:5; 5:9; 12:19; Eph. 2:3; 5:6; Col. 3:6; 1 Thess. 1:10; 5:9. See
INDIGNATION, VENGEANCE, WRATH.
Notes: (1) Thumos, “wrath” (not translated “anger”), is to be
distinguished from orge, in this respect, that thumos indicates a more agitated
condition of the feelings, an outburst of wrath from inward indignation, while
orge suggests a more settled or abiding condition of mind, frequently with a
view to taking revenge. Orge is less sudden in its rise than thumos, but more
lasting in its nature. Thumos expresses more the inward feeling, orge the more
active emotion. Thumos may issue in revenge, though it does not necessarily
include it. It is characteristic that it quickly blazes up and quickly
subsides, though that is not necessarily implied in each case.
(2) Parorgismos, a strengthened form of orge, and used in Eph. 4:26, RV
margin, “provocation,” points especially to that which provokes the wrath, and
suggests a less continued state than No. (1). “The first keenness of the sense
of provocation must not be cherished, though righteous resentment may remain”
(Westcott). The preceding verb, orgizo, in this verse implies a just occasion
for the feeling. This is confirmed by the fact that it is a quotation from Ps.
4:4 (Sept.), where the Hebrew word signifies to quiver with strong emotion.
Thumos is found eighteen times in the NT, ten of which are in the
Apocalypse, in seven of which the reference is to the wrath of God; so in Rom.
2:8, RV, “wrath (thumos) and indignation” (orge); the order in the AV is
inaccurate. Everywhere else the word thumos is used in a bad sense. In Gal.
5:20, it follows the word “jealousies,” which when smoldering in the heart
break out in wrath. Thumos and orge are coupled in two places in the
Apocalypse, Rev. 16:19, “the fierceness (thumos) of His wrath” (orge); and Rev.
19:15, “the fierceness of the wrath of Almighty God.” See WROTH (be).
(3) Aganaktesis originally signified “physical pain or irritation”
(probably from agan, “very much,” and achomai, “to grieve”), hence. “annoyance,
vexation,” and is used in 2 Cor. 7:11, “indignation.”
B-1,Verb, orgizo
“to provoke, to arouse to anger,” is used in the Middle Voice in the eight
places where it is found, and signifies “to be angry, wroth.” It is said of
individuals, in Matt. 5:22; 18:34; 22:7; Luke 14:21; 15:28, and Eph. 4:26
(where a possible meaning is “be ye angry with yourselves”); of nations, Rev.
11:18; of Satan as the Dragon, Rev. 12:17. See WRATH.
B-2,Verb, parorgizo
is “to arouse to wrath, provoke” (para, used intensively, and No. 1); Rom.
10:19, “will I anger;” Eph. 6:4, “provoke to wrath.” See PROVOKE.
B-3,Verb, cholao
connected with chole, “gall, bile,” which became used metaphorically to signify
bitter anger, means “to be enraged,” John 7:23, “wroth,” RV, in the Lord's
remonstrance with the Jews on account of their indignation at His having made a
man whole on the Sabbath Day.
Notes: (1) Thumomacheo (from thumos, “wrath,” machomai, “to fight”)
originally denoted to fight with great animosity, and hence came to mean “to be
very angry, to be exasperated,” Acts 12:20, of the anger of Herod, “was highly
displeased.”
(2) Thumoo, the corresponding verb, signifies “to provoke to anger,”
but in the Passive Voice “to be wroth,” as in Matt. 2:16, of the wrath of
Herod, “was exceeding wroth.”
(3) Aganakteo, see A, Note (3), is rendered in various ways in the
seven places where it is used; “moved with indignation,” Matt. 20:24; 21:15, RV
(AV, “sore displeased”); “had indignation,” Matt. 26:8; Mark 14:4. In Mark
10:14 the RV has “was moved with indignation” (AV, “was much displeased”), said
of the Lord Jesus. The same renderings are given in Mark 10:41. In Luke 13:14
(AV, “with indignation”), the RV rightly puts “being moved with indignation.”
These words more particularly point to the cause of the vexation. See
DISPLEASE, INDIGNATION.
(4) In Col. 3:21, erethizo signifies “to provoke.” The RV correctly
omits “to anger.”
C-1,Adjective, orgilos
“angry, prone to anger, irascible” (see B, Nos. 1, 2), is rendered “soon angry”
in Titus 1:7.
A-1,Noun, thlipsis
see AFFLICTION (No. 4).
A-2,Noun, stenochoria
lit., “narrowness of place” (stenos, “narrow,” chora, “a place”),
metaphorically came to mean the “distress arising from that condition,
anguish.” It is used in the plural, of various forms of distress, 2 Cor. 6:4;
12:10, and of “anguish” or distress in general, Rom. 2:9; 8:35, RV, “anguish”
for AV, “distress.” The opposite state, of being in a large place, and so
metaphorically in a state of joy, is represented by the word platusmos in
certian Psalms as, e.g., Ps. 118:5; see also 2 Sam. 22:20. See DISTRESS.
A-3,Noun, sunoche
lit., “a holding together, or compressing” (sun, “together,” echo, “to hold”),
was used of the narrowing of a way. It is found only in its metaphorical sense,
of “straits, distress, anguish,” Luke 21:25, “distress of nations,” and 2 Cor.
2:4, “anguish of heart.” See DISTRESS.
Note: Ananke is associated with thlipsis, and signifies a condition of
necessity arising from some form of compulsion. It is therefore used not only
of necessity but of distress, Luke 21:23; 1 Thess. 3:7, and in the plural in 2
Cor. 6:4; 12:10.
B-1,Verb, stenochoreo
akin to A, No. 2, lit., “to crowd into a narrow space,” or, in the Passive
Voice “to be pressed for room,” hence, metaphorically, “to be straitened,” 2
Cor. 4:8; 6:12 (twice), is found in its literal sense in two places in the
Sept., in Josh. 17:15; Isa. 49:19, and in two places in its metaphorical sense,
in Judg. 16:16, where Delilah is said to have pressed Samson sore with her
words continually, and to have “straitened him,” and in Isa. 28:20. See
DISTRESS, STRAITENED.
B-2,Verb, sunecho
akin to A, No. 3, lit., “to hold together,” is used physically of being held,
or thronged, Luke 8:45; 19:43; 22:63; of being taken with a malady, Matt. 4:24;
Luke 4:38; Acts 28:8; with fear, Luke 8:37; of being straitened or pressed in
spirit, with desire, Luke 12:50; Acts 18:5; Phil. 1:23; with the love of
Christ, 2 Cor. 5:14. In one place it is used of the stopping of their ears by
those who killed Stephen. See CONSTRAIN, HOLD, KEEP, PRESS, SICK (lie), STOP,
STRAIT (be in a), STRAITENED, TAKE, THRONG.
B-3,Verb, odunao
in the Middle and Passive Voices, signifies “to suffer pain, be in anguish, be
greatly distressed” (akin to odune, “pain, distress”); it is rendered
“sorrowing” in Luke 2:48; in Luke 16:24,25, RV, “in anguish,” for AV,
“tormented;” in Acts 20:38, “sorrowing.” See SORROW, TORMENT.
·
For ANIMALS (2 Pet. 2:12, RV), see NATURAL.
1, anethon
“dill, anise,” was used for food and for pickling, Matt. 23:23.
1, sphuron
or sphudron, denotes the “ankle, or ankle-bone” (from sphura, “a hammer,” owing
to a resemblance in the shape), Acts 3:7.
1,anagello
“to declare, announce” (ana, “up,” angello, “to report”), is used especially of
heavenly messages, and is translated “announced” in the RV of 1 Pet. 1:12, for
AV, “reported,” and in 1 John 1:5, RV, “announce,” for AV, “declare.” See
DECLARE, REHEARSE, REPORT, SHOW, SPEAK, TELL.
A-1,Verb, aleipho
is a general term used for “an anointing” of any kind, whether of physical
refreshment after washing, e.g., in the Sept. of Ruth 3:3; 2 Sam. 12:20; Dan.
10:3; Micah 6:15; in the NT, Matt. 6:17; Luke 7:38,46; John 11:2; 12:3; or of
the sick, Mark 6:13; Jas. 5:14; or a dead body, Mark 16:1. The material used
was either oil, or ointment, as in Luke 7:38,46. In the Sept. it is also used
of “anointing” a pillar, Gen. 31:13, or captives, 2 Chron. 28:15, or of daubing
a wall with mortar, Ezek. 13:10-12,14,15; and, in the sacred sense, of
“anointing” priests, in Exod. 40:15 (twice), and Num. 3:3.
A-2,Verb, chrio
is more limited in its use than No. 1; it is confined to “sacred and symbolical
anointings;” of Christ as the “Anointed” of God, Luke 4:18; Acts 4:27; 10:38,
and Heb. 1:9, where it is used metaphorically in connection with “the oil of
gladness.” The title Christ signifies “The Anointed One,” The word (Christos)
is rendered “(His) Anointed” in Acts 4:26, RV. Once it is said of believers, 2
Cor. 1:21. Chrio is very frequent in the Sept., and is used of kings, 1 Sam.
10:1, and priests, Ex. 28:41, and prophets, 1 Kings 19:16. Among the Greeks it
was used in other senses than the ceremonial, but in the Scriptures it is not
found in connection with secular matters.
Note: The distinction referred to by Trench (Syn. xxxviii), that
aleipho is the mundane and profane, chrio, the sacred and religious word, is
not borne out by evidence. In a papyrus document chrisis is used of “a lotion
for a sick horse” (Moulton and Milligan, Vocab. of Greek Test).
A-3,Verb, enchrio
primarily, “to rub in,” hence, “to besmear, to anoint,” is used metaphorically
in the command to the church in Laodicea to “anoint” their eyes with eyesalve,
Rev. 3:18. In the Sept., Jer. 4:30, it is used of the “anointing” of the eyes
with a view to beautifying them.
A-4,Verb, epichrio
primarily, “to rub on” (epi, “upon”), is used of the blind man whose eyes
Christ “anointed,” and indicates the manner in which the “anointing” was done,
John 9:6,11.
A-5,Verb, murizo
is used of “anointing” the body for burial, in Mark 14:8.
B-1,Noun, chrisma
the corresponding noun to No. 2, above, signifies “an unguent, or an
anointing.” It was prepared from oil and aromatic herbs. It is used only
metaphorically in the NT; by metonymy, of the Holy Spirit, 1 John 2:20,27,
twice. The RV translates it “anointing” in all three places, instead of the AV
“unction” and “anointing.”
That believers have “an anointing from the Holy One” indicates that
this anointing renders them holy, separating them to God. The passage teaches
that the gift of the Holy Spirit is the all-efficient means of enabling
believers to possess a knowledge of the truth. In the Sept., it is used of the
oil for “anointing” the high priest, e.g., Exod. 29:7, lit., “Thou shalt take
of the oil of the anointing.” In Exod. 30:25, etc., it is spoken of as “a holy
anointing oil.” In Dan. 9:26 chrisma stands for the “anointed” one, “Christ,”
the noun standing by metonymy for the person Himself, as for the Holy Spirit in
1 John 2. See UNCTION.
Notes: (1) Aleimma, akin to A, No. 1 (not in the NT), occurs three
times in the Sept., Exod. 30:31, of the “anointing” of the priests; Isa. 61:3,
metaphorically, of the oil of joy; Dan. 10:3, of physical refreshment.
(2) Muron, a word akin to A, No. 5, denotes “ointment.” The distinction
between this and elaion, “oil,” is observable in Christ's reproof of the
Pharisee who, while desiring Him to eat with him, failed in the ordinary marks
of courtesy; “My head with oil (elaion) thou didst not anoint, but she hath
anointed My feet with ointment” (muron), Luke 7:46.
·
Note: This is the AV rendering of euthus, in Matt. 13:20; Mark 1:30,
RV, “straightway.”
1, allos heteros
have a difference in meaning, which despite a tendency to be lost, is to be
observed in numerous passages. Allos expresses a numerical difference and
denotes “another of the same sort;” heteros expresses a qualitative difference
and denotes “another of a different sort.” Christ promised to send “another
Comforter” (allos, “another like Himself,” not heteros), John 14:16. Paul says
“I see a different (AV, “another”) law,” heteros, a law different from that of
the spirit of life (not allos, “a law of the same sort”), Rom. 7:23. After
Joseph's death “another king arose,” heteros, one of quite a different
character, Acts 7:18. Paul speaks of “a different gospel (heteros), which is
not another” (allos, another like the one he preached), Gal. 1:6,7. See heteros
(not allos) in Matt. 11:3; Acts 27:1; in Luke 23:32 heteroi is used of the two
malefactors crucified with Christ. The two words are only apparently
interchanged in 1 Cor. 1:16; 6:1; 12:8-10; 14:17,19, e.g., the difference being
present, though not so readily discernible.
They are not interchangeable in 1 Cor. 15:39-41; here heteros is used
to distinguish the heavenly glory from the earthly, for these differ in genus,
and allos to distinguish the flesh of men, birds, and fishes, which in each
case is flesh differing not in genus but in species. Allos is used again to
distinguish between the glories of the heavenly bodies, for these also differ
not in kind but in degree only. For allos, see MORE, OTHER, etc. For heteros,
see OTHER, STRANGE.
Note: The distinction comes out in the compounds of heteros, viz.,
heteroglossos, “strange tongues,” 1 Cor. 14:21; heterodidaskaleo, “to teach a
different doctrine,” 1 Tim. 1:3; 6:3; heterozugo, “to be unequally yoked”
(i.e., with those of a different character), 2 Cor. 6:14.
A-1,Noun, apokrisis
lit., “a separation or distinction,” is the regular word for “answer,” Luke
2:47; 20:26; John 1:22; 19:9.
A-2,Noun, apokrima
akin to No. 1, denotes a judicial “sentence,” 2 Cor. 1:9, AV, and RV, margin,
or an “answer” (RV, text), an answer of God to the Apostle's appeal, giving him
strong confidence. In an ancient inscription it is used of an official
decision. In a papyrus document it is used of a reply to a deputation. See
SENTENCE.
A-3,Noun, chrematismos
“a Divine response, an oracle,” is used in Rom. 11:4, of the answer given by
God to Elijah's complaint against Israel. See the verb under CALL.
A-4,Noun, apologia
a “verbal defense, a speech in defense,” is sometimes translated “answer,” in
the AV, Acts 25:16; 1 Cor. 9:3; 2 Tim. 4:16, all which the RV corrects to
“defense.” See Acts 22:1; Phil. 1:7,16; 2 Cor. 7:11, “clearing.” Once it
signifies an “answer,” 1 Pet. 3:15. Cp. B, No. 4. See CLEARING, DEFENSE.
Note: Eperotema, 1 Pet. 3:21, is not, as in the AV, an “answer.” It was
used by the Greeks in a legal sense, as a “demand or appeal.” Baptism is
therefore the ground of an “appeal” by a good conscience against wrong doing.
B-1,Verb, apokrinomai
akin to A, No. 1, above, signifies either “to give an answer to a question”
(its more frequent use) or “to begin to speak,” but always where something has
preceded, either statement or act to which the remarks refer, e.g., Matt.
11:25; Luke 14:3; John 2:18. The RV translates by “answered,” e.g., Matt. 28:5;
Mark 12:35; Luke 3:16, where some have suggested “began to say” or “uttered
solemnly,” whereas the speaker is replying to the unuttered thought or feeling
of those addressed by him.
B-2,Verb, antapokrinomai
anti, “against,” and No. 1, a strengthened form, “to answer by contradiction,
to reply against,” is found in Luke 14:6; Rom. 9:20.
B-3,Verb, hupolambano
signifies (a) “to take or bear up from beneath,” Acts 1:9; (b) “to receive,” 3
John 1:8; (c) “to suppose,” Luke 7:43; Acts 2:15; (d) “to catch up (in speech),
to answer,” Luke 10:30; in sense (d) it indicates that a person follows what
another has said, either by controverting or supplementing it. See RECEIVE,
SUPPOSE.
B-4,Verb, apologeomai
cp. A, No. 4, lit., “to talk oneself off from” (apo, “from,” lego, “to speak”),
“to answer by way of making a defense for oneself” (besides its meaning “to
excuse,” Rom. 2:15; 2 Cor. 12:19), is translated “answer” in Luke 12:11; 21:14;
in Acts 19:33, AV and RV both have “made defense;” in Acts 24:10; 25:8; 26:1,2,
the RV has the verb to make a defense, for the AV, “to answer,” and in 26:24
for the AV, “spake for himself.” See DEFENSE, EXCUSE, SPEAK.
B-5,Verb, antilego
“to speak against,” is rendered “answering again” in the AV of Titus 2:9 (RV,
“gainsaying”). See CONTRADICT, DENY, GAINSAY, SPEAK.
B-6,Verb, sustoicheo
lit., “to be in the same line or row with” (sun, “with,” stoichos, “a row”), is
translated “answereth to” in Gal. 4:25.
Note: Cp. stoicheo, “to walk” (in line), Gal. 5:25; 6:16. For hupakouo,
rendered to answer in Acts 12:13, RV, see HEARKEN, No. 1, Note.
1, antichristos
can mean either “against Christ” or “instead of Christ,” or perhaps, combining
the two, “one who, assuming the guise of Christ, opposes Christ” (Westcott).
The word is found only in John's epistles, (a) of the many “antichrists” who
are forerunners of the “Antichrists” himself, 1 John 2:18,22; 2 John 1:7; (b)
of the evil power which already operates anticipatively of the “Antichrist,” 1
John 4:3.
What the Apostle says of him so closely resembles what he says of the
first beast in Rev. 13, and what the Apostle Paul says of the Man of Sin in 2
Thess. 2, that the same person seems to be in view in all these passages,
rather than the second beast in Rev. 13, the false prophet; for the latter
supports the former in all his Antichristian assumptions.
Note: The term pseudochristos, “a false Christ,” is to be distinguished
from the above; it is found in Matt. 24:24; Mark 13:22. The false Christ does
not deny the existence of Christ, he trades upon the expectation of His
appearance, affirming that he is the Christ. The Antichrist denies the
existence of the true God (Trench, Syn. XXX).
·
For ANXIETY and ANXIOUS see CARE, A, No. 1, B, No. 1
·
For ANY see Note +, p. 9.
*Note: See the RV of Mark 15:5; John 16:23; 1
Tim. 6:7; in Luke 24:41, the RV suitably has “anything to eat,” for AV, “any
meat.”
1, choris
is used both as an adverb and as a preposition. As an adverb it signifies
“separately, by itself,” John 20:7, of the napkin which had been around the
Lord's head in the tomb; as a preposition (its more frequent use), “apart from,
without, separate from.” It is rendered “apart from” in the RV of John 15:5;
Rom. 3:21,28; 4:6; 2 Cor. 12:3; Heb. 9:22,28; 11:40; Jas. 2:18,20,26. See
BESIDE, WITHOUT.
Note: The opposite of choris is sun, “with.” A synonymous preposition,
aneu, denotes “without,” Matt. 10:29; 1 Pet. 3:1; 4:9.
2, kat' idian
lit., “according to one's own,” i.e., privately, alone, is translated “apart”
in Matt. 14:13,23; 17:1,19; 20:17; Mark 6:31,32 (AV, “privately”); Mark 9:2.
3, kata monas
see ALONE.
1, ana
used with numerals or measures of quantity with a distributive force, is
translated “apiece” in Luke 9:3, “two coats apiece,” AV; in John 2:6, “two or
three firkins apiece.” In Matt. 20:9,10, “every man a penny,” is a free
rendering for “a penny apiece;” in Luke 9:14, the RV adds “each” to translate
the ana; in Luke 10:1, ana duo is “two by two.” See Rev. 4:8, “each.” See EACH,
EVERY.
1, apostolos
is, lit., “one sent forth” (apo, “from,” stello, “to send”). “The word is used
of the Lord Jesus to describe His relation to God, Heb. 3:1; see John 17:3. The
twelve disciples chosen by the Lord for special training were so called, Luke
6:13; 9:10. Paul, though he had seen the Lord Jesus, 1 Cor. 9:1; 15:8, had not
'companied with' the Twelve 'all the time' of His earthly ministry, and hence
was not eligible for a place among them, according to Peter's description of
the necessary qualifications, Acts 1:22. Paul was commissioned directly, by the
Lord Himself, after His Ascension, to carry the Gospel to the Gentiles.
“The word has also a wider reference. In Acts 14:4,14, it is used of
Barnabas as well as of Paul; in Rom. 16:7 of Andronicus and Junias. In 2 Cor.
8:23 (RV, margin) two unnamed brethren are called 'apostles of the churches;'
in Phil. 2:25 (RV, margin) Epaphroditus is referred to as 'your apostle.' It is
used in 1 Thess. 2:6 of Paul, Silas and Timothy, to define their relation to
Christ.” * [* From Notes on Thessalonians, by Hogg and Vine, pp. 59-60.]
2, apostole
“a sending, a mission,” signifies an apostleship, Acts 1:25; Rom. 1:5; 1 Cor.
9:2; Gal. 2:8.
Note: Pseudapostoloi, “false apostles,” occurs in 2 Cor. 11:13.
1, esthes esthesis
connected with hennumi, “to clothe” means “clothing, raiment,” usually
suggesting the ornate, the goodly. The former is found in Luke 23:11, RV,
“apparel” (AV, “robe”); 24:4 (AV, “garments”); Acts 10:30 (AV, “clothing”);
12:21; Jas. 2:2 (RV, “clothing,” twice; AV, “apparel” and “raiment”); Jas. 2:3
(“clothing”). Esthesis is used in Acts 1:10, “apparel.” See CLOTHING.
2, himation
a diminutive of heima, “a robe,” was used especially of an outer cloak or
mantle, and in general of raiment, “apparel” in 1 Pet. 3:3. The word is not in
the original in the next verse, but is supplied in English to complete the
sentence. See CLOTHING No. 2, GARMENT, RAIMENT, ROBE.
3, himatismos
a collective word, is translated “apparelled” in Luke 7:25, and preceded by en,
“in,” lit., “in apparel.” See CLOTHING, No. 4, RAIMENT, VESTURE.
4, katastole
connected with katastello, “to send or let down, to lower” (kata, “down,”
stello, “to send”), was primarily a garment let down; hence, “dress, attire,”
in general (cp. stole, a loose outer garment worn by kings and persons of rank,
Eng., “stole”); 1 Tim. 2:9, “apparel.” See CLOTHING.
1, phantasma
“a phantasm or phantom” (from phaino, “to appear”), is translated “apparition”
in the RV of Matt. 14:26; Mark 6:49 (AV, “spirit”). In the Sept., Job 20:8;
Isa. 28:7.
1, epikaleo
“to call upon,” has the meaning “appeal” in the Middle Voice, which carries
with it the suggestion of a special interest on the part of the doer of an
action in that in which he is engaged. Stephen died “calling upon the Lord,”
Acts 7:59. In the more strictly legal sense the word is used only of Paul's
“appeal” to Caesar, Acts 25:11,12,21,25; 26:32; 28:19. See CALL (upon),
SURNAME. See also eperotema, under ANSWER.
A-1,Verb, phaino
signifies, in the Active Voice, “to shine;” in the Passive, “to be brought
forth into light, to become evident, to appear.” In Rom. 7:13, concerning sin,
the RV has “might be shewn to be,” for AV, “appear.”
It is used of the “appearance” of Christ to the disciples, Mark 16:9;
of His future “appearing” in glory as the Son of Man, spoken of as a sign to
the world, Matt. 24:30; there the genitive is subjective, the sign being the
“appearing” of Christ Himself; of Christ as the light, John 1:5; of John the
Baptist, 5:35; of the “appearing” of an angel of the Lord, either visibly,
Matt. 1:20, or in a dream, Matt. 2:13; of a star, Matt. 2:7; of men who make an
outward show, Matt. 6:5; 6:18 (see the RV); Matt. 23:27-28; 2 Cor. 13:7; of
tares, Matt. 13:26; of a vapor, Jas. 4:14; of things physical in general, Heb.
11:3; used impersonally in Matt. 9:33, “it was never so seen;” also of what
appears to the mind, and so in the sense of to think, Mark 14:64, or to seem,
Luke 24:11 (RV, “appeared”). See SEE, SEEM, SHINE, THINK.
A-2,Verb, epiphaino
a strengthened form of No. 1 but differing in meaning, epi signifying “upon,”
is used in the Active Voice with the meaning “to give light,” Luke 1:79; in the
Passive Voice, “to appear, become visible.” It is said of heavenly bodies,
e.g., the stars, Acts 27:20 (RV, “shone”); metaphorically, of things spiritual,
the grace of God, Titus 2:11; the kindness and the love of God, Titus 3:4. See
LIGHT. Cp. epiphaneia, B, No. 2.
A-3,Verb, anaphaino
ana, “forth, or up,” perhaps originally a nautical term, “to come up into
view,” hence, in general, “to appear suddenly,” is used in the Passive Voice,
in Luke 19:11, of the Kingdom of God; Active Voice, in Acts 21:3, “to come in
sight of,” RV; “having sighted” would be a suitable rendering (AV, “having
discovered”).
A-4,Verb, phaneroo
akin to No. 1, signifies, in the Active Voice, “to manifest;” in the Passive
Voice, “to be manifested;” so, regularly, in the RV, instead of “to appear.”
See 2 Cor. 7:12; Col. 3:4; Heb. 9:26; 1 Pet 5:4; 1 John 2:28; 3:2; Rev. 3:18.
To be manifested, in the Scriptural sense of the word, is more than to
“appear.” A person may “appear” in a false guise or without a disclosure of
what he truly is; to be manifested is to be revealed in one's true character;
this is especially the meaning of phaneroo, see, e.g., John 3:21; 1 Cor. 4:5; 2
Cor. 5:10,11; Eph. 5:13.
A-5,Verb, emphanizo
from en, “in,” intensive, and phaino, “to shine,” is used, either of “physical
manifestation,” Matt. 27:53; Heb. 9:24; cp. John 14:22, or, metaphorically, of
“the manifestation of Christ” by the Holy Spirit in the spiritual experience of
believers who abide in His love, John 14:21. It has another, secondary meaning,
“to make known, signify, inform.” This is confined to the Acts, where it is
used five times, Acts 23:15,22; 24:1; 25:2,15. There is perhaps a combination
of the two meanings in Heb. 11:14, i.e., to declare by oral testimony and to
“manifest” by the witness of the life. See INFORM, MANIFEST, SHEW, SIGNIFY.
A-6,Verb, optomai
“to see” (from ops, “the eye;” cp. Eng. “optical,” etc.), in the Passive sense,
“to be seen, to appear,” is used (a) objectively, with reference to the person
or thing seen, e.g., 1 Cor. 15:5-8, RV “appeared,” for AV, “was seen;” (b)
subjectively, with reference to an inward impression or a spiritual experience,
John 3:36, or a mental occupation, Acts 18:15, “look to it;” cp. Matt. 27:4,24,
“see (thou) to it,” “see (ye) to it,” throwing responsibility on others.
Optomai is to be found in dictionaries under the word horao, “to see;” it
supplies some forms that are lacking in that verb.
These last three words, emphanizo, phaneroo and optomai are used with
reference to the “appearances” of Christ in the closing verses of Heb. 9;
emphanizo in Heb. 9:24, of His presence before the face of God for us; phaneroo
in Heb 9:26, of His past manifestation for “the sacrifice of Himself;” optomai
in Heb. 9:28, of His future “appearance” for His saints.
A-7,Verb, optano
in the Middle Voice signifies “to allow oneself to be seen.” It is rendered
“appearing” in Acts 1:3, RV, for AV, “being seen,” of the Lord's “appearances”
after His resurrection; the Middle Voice expresses the personal interest the
Lord took in this.
Note: In Acts 22:30 sunerchomai (in its aorist form), “to come
together,” is translated “appear,” AV; RV, “come together.”
B-1,Noun, apokalupsis
lit., “an uncovering, unveiling” (apo, “from,” kalupto, “to hide, cover”),
denotes “a revelation, or appearing” (Eng., apocalypse). It is translated “the
appearing” in 1 Pet. 1:7, AV (RV, “revelation”). See COMING, MANIFESTATION,
REVELATION.
B-2,Noun, epiphaneia
“epiphany,” lit., “a shining forth,” was used of the “appearance” of a god to
men, and of an enemy to an army in the field, etc. In the NT it occurs of (a)
the advent of the Savior when the Word became flesh, 2 Tim. 1:10; (b) the
coming of the Lord Jesus into the air to the meeting with His saints, 1 Tim.
6:14; 2 Tim. 4:1,8; (c) the shining forth of the glory of the Lord Jesus “as
the lightning cometh forth from the east, and is seen even unto the west,”
Matt. 24:27, immediately consequent on the unveiling, apokalupsis, of His
Parousia in the air with His saints, 2 Thess. 2:8; Titus 2:13.* [* From Notes
on Thessalonians, by Hogg and Vine, p. 263.]
Notes: (1) Phanerosis, akin to A, No. 4, “a manifestation,” is used in
1 Cor. 12:7 and 2 Cor. 4:2.
(2) For phaneros, wrongly translated “may appear,” in 1 Tim. 4:15, AV
(RV, “may be manifest,” not mere appearance), see MANIFEST.
(3) Emphanes, akin to A, No. 5, “manifest,” is used in Acts 10:40 and
Rom. 10:20. See MANIFEST, OPENLY.
(4) For adelos, “which appear not,” Luke 11:44, see UNCERTAIN.
A-1,Noun, eidos
properly “that which strikes the eye, that which is exposed to view,” signifies
the “external appearance, form, or shape,” and in this sense is used of the
Holy Spirit in taking bodily form, as a dove, Luke 3:22; of Christ, 9:29, “the
fashion of His countenance.” Christ used it, negatively, of God the Father,
when He said “Ye have neither heard His voice at any time, nor seen His form,”
John 5:37. Thus it is used with reference to each person of the Trinity.
Probably the same meaning attaches to the word in the Apostle's statement, “We
walk by faith, not by sight (eidos),” 2 Cor. 5:7, where eidos can scarcely mean
the act of beholding, but the visible “appearance” of things which are set in
contrast to that which directs faith. The believer is guided, then, not only by
what he beholds but by what he knows to be true though it is invisible.
It has a somewhat different significance in 1 Thess. 5:22, in the
exhortation, “Abstain from every form of evil,” i.e., every sort or kind of
evil (not “appearance,” AV). This meaning was common in the papyri, the Greek
writings of the closing centuries, B.C., and the New Testament era. See
FASHION, SHAPE, SIGHT. Cp. No. 4.
A-2,Noun, prosopon
pros, “towards,” ops, “an eye,” lit., “the part round the eye, the face,” in a
secondary sense “the look, the countenance,” as being the index of the inward
thoughts and feelings (cp. 1 Pet. 3:12, there used of the face of the Lord),
came to signify the presentation of the whole person (translated “person,”
e.g., in Matt. 22:16). Cp. the expression in OT passages, as Gen. 19:21 (AV
marg., “thy face”), where it is said by God of Lot, and Gen. 33:10, where it is
said by Jacob of Esau; see also Deut. 10:17 (“persons”), Lev. 19:15 (“person”).
It also signifies the presence of a person, Acts 3:13; 1 Thess. 2:17; or the
presence of a company, Acts 5:41. In this sense it is sometimes rendered
“appearance,” 2 Cor. 5:12. In 2 Cor. 10:7, AV, “appearance,” the RV corrects to
“face.” See COUNTENANCE, FACE, FASHION, PERSON, PRESENCE.
A-3,Noun, opsis
from ops, “the eye,” connected with horao, “to see” (cp. No. 2), primarily
denotes “seeing, sight;” hence, “the face, the countenance,” John 11:44
(“face”); Rev. 1:16 (“countenance”); the outward “appearance,” the look, John
7:24, only here, of the outward aspect of a person. See COUNTENANCE, FACE.
A-4,Noun, eidea
“an aspect, appearance,” is used in Matt. 28:3, RV, “appearance;” AV,
“countenance.”
B-1,Verb, phantazo
“to make visible,” is used in its participial form (Middle Voice), with the
neuter article, as equivalent to a noun, and is translated “appearance,” RV,
for AV, “sight,” Heb. 12:21.
1, katastello
“to quiet” (lit., “to send down,” kata, “down,” stello, “to send”), in the
Passive Voice, “to be quiet, or to be quieted,” is used in Acts 19:35,36, in
the former verse in the Active Voice, AV, “appeased;” RV, “quieted;” in the
latter, the Passive, “to be quiet” (lit., 'to be quieted'). See QUIET.
1, histemi
“to make to stand,” means “to appoint,” in Acts 17:31, of the day in which God
will judge the world by Christ. In Acts 1:23, with reference to Joseph and
Barnabas, the RV has “put forward;” for these were not both “appointed” in the
accepted sense of the term, but simply singled out, in order that it might be
made known which of them the Lord had chosen. See ABIDE, No. 10.
2, kathistemi
a strengthened form of No. 1, usually signifies “to appoint a person to a
position.” In this sense the verb is often translated “to make” or “to set,” in
appointing a person to a place of authority, e.g., a servant over a household,
Matt. 24:45,47; 25:21,23; Luke 12:42,44; a judge, Luke 12:14; Acts 7:27,35; a
governor, Acts 7:10; man by God over the work of His hands, Heb. 2:7. It is
rendered “appoint,” with reference to the so-called seven deacons in Acts 6:3.
The RV translates it by “appoint” in Titus 1:5, instead of “ordain,” of the
elders whom Titus was to “appoint” in every city in Crete. Not a formal
eccelesiastical ordination is in view, but the “appointment,” for the
recognition of the churches, of those who had already been raised up and
qualified by the Holy Spirit, and had given evidence of this in their life and
service (see No. 11). It is used of the priests of old, Heb. 5:1; 7:28; 8:3
(RV, “appointed”). See CONDUCT, MAKE, ORDAIN, SET.
3, tithemi
“to put,” is used of “appointment” to any form of service. Christ used it of
His followers, John 15:16 (RV, “appointed” for AV, “ordained”). “I set you”
would be more in keeping with the metaphor of grafting. The verb is used by
Paul of his service in the ministry of the Gospel, 1 Tim. 1:12 (RV,
“appointing” for “putting”); 1 Tim. 2:7 (RV, “appointed” for “ordained”); and 2
Tim. 1:11 (RV, “appointing” for “putting”); of the overseers, or bishops, in
the local church at Ephesus, as those “appointed” by the Holy Ghost, to tend
the church of God, Acts 20:28 (“hath made”); of the Son of God, as appointed
Heir of all things, Heb. 1:2. It is also used of “appointment” to punishment,
as of the unfaithful servant, Matt. 24:51; Luke 12:46; of unbelieving Israel, 1
Pet. 2:8. Cp. 2 Pet. 2:6. See BOW, COMMIT, CONCEIVE, LAY, MAKE, ORDAIN,
PURPOSE, PUT, SET, SINK.
Note: Akin to tithemi is the latter part of the noun prothesmia, Gal.
4:2, of a term or period “appointed.”
4, diatithemi
a strengthened form of No. 3 (dia, “through,” intensive), is used in the Middle
Voice only. The Lord used it of His disciples with reference to the kingdom
which is to be theirs hereafter, and of Himself in the same respect, as that
which has been “appointed” for Him by His Father, Luke 22:29. For its use in
connection with a covenant, see MAKE and TESTATOR.
5, tasso
“to place in order, arrange,” signifies “to appoint,” e.g., of the place where
Christ had “appointed” a meeting with His disciples after His resurrection,
Matt. 28:16; of positions of military and civil authority over others, whether
“appointed” by men, Luke 7:8, or by God, Rom. 13:1, “ordained.” It is said of
those who, having believed the Gospel, “were ordained to eternal life,” Acts
13:48. The house of Stephanas at Corinth had “set themselves” to the ministry
of the saints (AV, “addicted”), 1 Cor. 16:15. Other instances of the arranging
of special details occur in Acts 15:2; 22:10; 28:23. See DETERMINE, ORDAIN,
SET.
6, diatasso
a strengthened form of No. 5 (dia, “through,” intensive), frequently denotes
“to arrange, appoint, prescribe,” e.g., of what was “appointed” for tax
collectors to collect, Luke 3:13; of the tabernacle, as “appointed” by God for
Moses to make, Acts 7:44; of the arrangements “appointed” by Paul with regard
to himself and his travelling companions, Acts 20:13; of what the Apostle
“ordained” in all the churches in regard to marital conditions, 1 Cor. 7:17; of
what the Lord “ordained” in regard to the support of those who proclaimed the
Gospel, 1 Cor. 9:14; of the Law as Divinely “ordained,” or administered,
through angels, by Moses, Gal. 3:19. In Titus 1:5, AV, “had appointed thee,”
the sense is rather that of commanding, RV, “gave thee charge.” See COMMAND, No.
1, ORDAIN, ORDER.
7, suntasso
sun, “with,” and No. 5, lit., “to arrange together with,” hence “to appoint,
prescribe,” is used twice, in Matt. 26:19 of what the Lord “appointed” for His
disciples, and in Matt. 27:10, in a quotation concerning the price of the
potter's field.
8, protasso
pro, “before,” and No. 5, “to appoint before,” is used in Acts 17:26 (RV,
“appointed”), of the seasons arranged by God for nations, and the bounds of
their habitation.
9, keimai
“to lie,” is used in 1 Thess. 3:3 of the “appointment” of affliction for
faithful believers. It is rendered “set” in Luke 2:34 and Phil. 1:16, RV, where
the sense is the same. The verb is a perfect tense, used for the perfect
Passive of tithemi, “to place,” “I have been placed,” i.e., “I lie.” See LAY,
LIE, MADE (be), SET.
10, apokeimai
apo, “from,” and No. 9, signifies “to be laid, reserved,” Luke 19:20; Col. 1:5;
2 Tim. 4:8; “appointed,” in Heb. 9:27, where it is said of death and the
judgement following (RV, marg., “laid up”). See LAY.
11, cheirotoneo
primarily used of voting in the Athenian legislative assembly and meaning “to
stretch forth the hands” (cheir, “the hand,” teino, “to stretch”), is not to be
taken in its literal sense; it could not be so taken in its compound
procheirotoneo, “to choose before,” since it is said of God, Acts 10:41.
Cheirotoneo is said of “the appointment” of elders by apostolic missionaries in
the various churches which they revisited, Acts 14:23, RV, “had appointed,”
i.e., by the recognition of those who had been manifesting themselves as gifted
of God to discharge the functions of elders (see No. 2). It is also said of
those who were “appointed” (not by voting, but with general approbation) by the
churches in Greece to accompany the Apostle in conveying their gifts to the
poor saints in Judea, 2 Cor. 8:19. See CHOOSE, ORDAIN.
12, procheirizo
from procheiros, “at hand,” signifies (a) “to deliver up, appoint,” Acts 3:20
(RV, “appointed”); (b) in the Middle Voice, “to take into one's hand, to
determine, appoint beforehand,” translated “appointed” in Acts 22:14, RV (for
AV, “hath chosen”), and “to appoint” in 26:16 (for AV, “to make”).
13, horizo
(Eng., “horizon”), lit., “to mark by a limit,” hence, “to determine, ordain,”
is used of Christ as ordained of God to be a judge of the living and the dead,
Acts 17:31; of His being “marked out” as the Son of God, Rom. 1:4; of Divinely
appointed seasons, Acts 17:26, “having determined.” See DEFINE.
14, anadeiknumi
lit., “to show up, to show clearly,” also signifies “to appoint to a position
or a service;” it is used in this sense of the 70 disciples, Luke 10:1; for the
meaning “show,” see Acts 1:24.
15, poieo
“to do, to make,” is rendered “appointed” in Heb. 3:2, of Christ. For Mark
3:14, RV, see ORDAIN, Note (2).
Note: Epithanatios, “appointed to death,” doomed to it by condemnation,
1 Cor. 4:9, AV, is corrected to “doomed to death” in the RV (epi, “for,”
thanatos, “death”).
* For APPORTIONED (RV in 2 Cor. 10:13) see
DISTRIBUTE
1, katalambano
properly signifies “to lay hold of;” then, “to lay hold of so as to possess as
one's own, to appropriate.” Hence it has the same twofold meaning as the Eng.
“to apprehend;” (a), “to seize upon, take possession of,” (1) with a beneficial
effect, as of “laying hold” of the righteousness which is of faith, Rom. 9:30
(not there a matter of attainment, as in the Eng. versions, but of
appropriation); of the obtaining of a prize, 1 Cor. 9:24 (RV, “attain”); of the
Apostle's desire “to apprehend,” or “lay hold of,” that for which he was
apprehended by Christ, Phil. 3:12,13; (2) with a detrimental effect, e.g., of
demon power, Mark 9:18; of human action in seizing upon a person, John 8:3,4;
metaphorically, with the added idea of overtaking, of spiritual darkness in
coming upon people, John 12:35; of the Day of the Lord, in suddenly coming upon
unbelievers as a thief, 1 Thess. 5:4; (b), “to lay hold of” with the mind, to
understand, perceive, e.g., metaphorically, of darkness with regard to light,
John 1:5, though possibly here the sense is that of (a) as in John 12:35; of
mental perception, Acts 4:13; 10:34; 25:25; Eph. 3:18. See ATTAIN, No. 2, COME,
Note (8), FIND, OBTAIN, OVERTAKE, PERCEIVE, TAKE.
Note: Cp. epilambano, “to take hold of,” always in the Middle Voice in
the NT. See HOLD.
2, piazo
“to lay hold of,” with the suggestion of firm pressure or force, is used in the
Gospels only in John, six times of efforts to seize Christ, and is always
rendered “take” in the RV, John 7:30,32,44; 8:20; 10:39; 11:57. The AV has
“laid hands on” in John 8:20. In Acts 12:4; 2 Cor. 11:32 (AV), it is translated
respectively “apprehended” and “apprehend” (RV, “had taken,” and “take”). In
Rev. 19:20 it is used of the seizure of the Beast and the False Prophet. In
John 21:3,10 it is used of catching fish. Elsewhere in Acts 3:7. See CATCH, LAY
HANDS ON, TAKE. In the Sept., S. of Sol. 2:15.
A-1,Verb, engizo
“to draw near, to approach,” from engus, “near,” is used (a) of place and
position, literally and physically, Matt. 21:1; Mark 11:1; Luke 12:33; 15:25;
figuratively, of drawing near to God, Matt. 15:8; Heb. 7:19; Jas. 4:8; (b) of
time, with reference to things that are imminent, as the kingdom of heaven,
Matt. 3:2; 4:17; 10:7; the kingdom of God, Mark 1:15; Luke 10:9,11; the time of
fruit, Matt. 21:34; the desolation of Jerusalem, Luke 21:8; redemption, Luke
21:28; the fulfillment of a promise, Acts 7:17; the Day of Christ in contrast
to the present night of the world's spiritual darkness, Rom. 13:12; Heb. 10:25;
the coming of the Lord, Jas. 5:8; the end of all things, 1 Pet. 4:7. It is also
said of one who was drawing near to death, Phil. 2:30. See COME, Note (16),
DRAW, B, No. 1, HAND (at), NIGH.
B-1,Adjective, aprositos
“unapproachable, inaccessible” (a), negative, and an adjective formed from
proseimi, “to go to”), is used, in 1 Tim. 6:16, of the light in which God
dwells (AV, “which no man can approach unto;” RV, “unapproachable”).
A-1,Verb, dokimazo
primarily, of metals (e.g., the Sept. of Prov. 8:10; 17:3), signifies “to
prove,” e.g., 1 John 4:1, more frequently to prove with a view to approval,
e.g., Rom. 1:28, AV, “they did not like to retain God in their knowledge;” RV,
“they refused;” marg., “did not approve,” the true meaning. Their refusal was
not the outcome of ignorance; they had the power to make a deliberate choice;
they willfully disapproved of having God in their knowledge.
In the next chapter, the Apostle speaks of the Jew as “approving things
that are excellent,” Rom. 2:18. The Jew knew God's will, and mentally
“approved” of the things in which God had instructed him out of the Law. In
Rom. 14:22, he is said to be happy who “judgeth not himself in that which he
approveth;” that is to say, in that which he “approves” of after having put the
matter to the test. The AV “alloweth” has not now this meaning.
As to the gifts from the church at Corinth for poor saints in Judea,
those who were “approved” by the church to travel with the offering would be
men whose trustworthiness and stability had been proved, 1 Cor. 16:3 (the RV
margin seems right, “whomsoever ye shall approve, them will I send with
letters”); cp. 2 Cor. 8:22.
In Phil. 1:10 the Apostle prays that the saints may “approve the things
that are excellent” or “things that differ,” i.e., “approve” after
distinguishing and discerning.
In 1 Thess. 2:4, the Apostle and his fellow-missionaries were “approved
of God to be entrusted with the Gospel” (not “allowed,” AV). Not permission to
preach, but Divine “approval” after Divine testing is intended. See ALLOW,
DISCERN, EXAMINE, LIKE, PROVE, REFUSE, TRY.
Note: Cp. dokime, “proof, experience;” see also B.
A-2,Verb, sunistemi
lit., “to set together” (sun, “with,” histemi, “to stand”), hence signifies “to
set one person or thing with another by way of presenting and commending.” This
meaning is confined to Romans and 2 Corinthians. The saints at Corinth had
“approved themselves in everything to be pure,” in the matter referred to, 2
Cor. 7:11. The word often denotes “to commend,” so as to meet with approval,
Rom. 3:5; 5:8; 16:1; 2 Cor. 4:2; 6:4 (RV); 10:18; 12:11, etc. See COMMEND,
COMPACTED, CONSIST (No. 2), STAND.
A-3,Verb, apodeiknumi
lit., “to point out, to exhibit” (apo, “forth,” deiknumi, “to show”), is used
once in the sense of proving by demonstration, and so bringing about an
“approval.” The Lord Jesus was “a Man approved of God by mighty works and
wonders and signs,” Acts 2:22. See PROVE, SET, No. 17, SHEW.
B-1,Adjective, dokimos
akin to dechomai, “to receive,” always signifies “approved;” so the RV
everywhere, e.g., in Jas. 1:12 for AV, “when he is tried.” The word is used of
coins and metals in the Sept.; in Gen. 23:16, “four hundred didrachms of silver
approved with merchants;” in Zech. 11:13, in regard to the 30 pieces of silver,
“Cast them into a furnace and I will see if it is good (approved) metal.”
1, simikinthion
“a thing girded round half the body” (Latin, semicinctium), was a narrow apron,
or linen covering, worn by workmen and servants, Acts 19:12.
·
For APT see TEACH, B
1, archangelos
“is not found in the OT, and in the NT only in 1 Thess. 4:16 and Jude 1:9,
where it is used of Michael, who in Daniel is called 'one of the chief
princes,' and 'the great prince' (Sept., 'the great angel'), 10:13, 21; 12:1.
Cp. also Rev. 12:7 .... Whether there are other beings of this exalted rank in
the heavenly hosts, Scripture does not say, though the description 'one of the
chief princes' suggests that this may be the case; cp. also Rom. 8:38; Eph.
1:21; Col. 1:16, where the word translated 'principalities' is arche, the
prefix in archangel.” * [* From Notes on Thessalonians, by Hogg and Vine, pp.
142.] In 1 Thess. 4:16 the meaning seems to be that the voice of the Lord Jesus
will be of the character of an “archangelic” shout.
·
For ARIGHT (RV of 2 Tim. 2:15) see HANDLE, No. 5
1, anistemi
“to stand up or to make to stand up,” according as its use is intransitive or
transitive (ana, “up,” histemi, “to stand”), is used (a) of a physical change
of position, e.g., of “rising” from sleep, Mark 1:35; from a meeting in a
synagogue, Luke 4:29; of the illegal “rising” of the high priest in the
tribunal in Matt. 26:62; of an invalid “rising” from his couch, Luke 5:25; the
“rising” up of a disciple from his vocation to follow Christ, Luke 5:28; cp.
John 11:31; “rising” up from prayer, Luke 22:45; of a whole company, Acts
26:30; 1 Cor. 10:7; (b) metaphorically, of “rising” up antagonistically against
persons, e.g. of officials against people, Acts 5:17; of a seditious leader,
5:36; of the “rising” up of Satan, Mark 3:26; of false teachers, Acts 20:30;
(c) of “rising” to a position of preeminence or power e.g., of Christ as a
prophet, Acts 3:22; 7:37; as God's servant in the midst of the nation of
Israel, Acts 3:26; as the Son of God in the midst of the nation, 13:33 (not
here of resurrection, but with reference to the Incarnation: the AV “again” has
nothing corresponding to it in the original, it was added as a misinterpretation:
the mention of His resurrection is in the next verse, in which it is stressed
by way of contrast and by the addition, “from the dead”); as a priest, Heb.
7:11,15; as king over the nations, Rom. 15:12; (d) of a spiritual awakening
from lethargy, Eph. 5:14; (e) of resurrection from the dead: (1) of the
resurrection of Christ, Matt. 17:9; 20:19; Mark 8:31; 9:9,10,31; 10:34; Luke
18:33; 24:7,46; John 20:9; Acts 2:24,32; 10:41; 13:34; 17:3,31: 1 Thess. 4:14;
(2) of believers, John 6:39,40,44,54; 11:24; 1 Thess. 4:16; of unbelievers,
Matt. 12:41. See LIFT, RAISE (up), STAND.
2, exanistemi
a strengthened form of No. 1 (ex, i.e., ek, intensive), signifies “to raise
up,” Mark 12:19; Luke 20:28; intransitively, “to rise up,” Acts 15:5.
3, egeiro
is frequently used in the NT in the sense of “raising” (Active Voice), or
“rising” (Middle and Passive Voices): (a) from sitting, lying, sickness, e.g.,
Matt. 2:14; 9:5,7,19; Jas. 5:15; Rev. 11:1; (b) of causing to appear, or, in
the Passive, appearing, or raising up so as to occupy a place in the midst of
people, Matt. 3:9; 11:11; Mark 13:22; Acts 13:22. It is thus said of Christ in
Acts 13:23; cp. No. 1, (c); (c) of rousing, stirring up, or “rising” against,
Matt. 24:7; Mark 13:8; (d) of “raising buildings,” John 2:19,20; (e) of
“raising or rising” from the dead; (1) of Christ, Matt. 16:21; and frequently
elsewhere (but not in Phil., 2 Thess., 1 Tim., Titus, Jas., 2 Pet., 1, 2, 3
John, and Jude); (2) of Christ's “raising” the dead, Matt. 11:5; Mark 5:41;
Luke 7:14; John 12:1,9,17; (3) of the act of the disciples, Matt. 10:8; (4) of
the resurrection of believers, Matt. 27:52; John 5:21; 1 Cor.
15:15,16,29,32,35,42-44,52; 2 Cor. 1:9; 4:14; of unbelievers, Matt. 12:42 (cp.
Matt. 12:41, No. 1).
Egeiro stands in contrast to anistemi (when used with reference to
resurrection) in this respect, that egeiro is frequently used both in the
transitive sense of “raising up” and the intransitive of “rising,” whereas
anistemi is comparatively infrequent in the transitive use. See AWAKE.
4, diegeiro
a strengthened form of No. 3 (dia, “through,” intensive), signifies “to rouse,
to awaken from sleep.” The Active Voice is not used intransitively. In Matt.
1:24, RV, “Joseph arose from his sleep,” the Passive participle is, lit.,
“being aroused.” In Mark 4:39 (AV, “he arose,” RV, “he awoke”), the lit.
rendering is “he being awakened.” In John 6:18 the imperfect tense of the
Passive Voice is used, and the rendering should be, “the sea was being
aroused.” See AWAKE, No. 2.
5, ginomai
“to become, to take place,” is sometimes suitably translated “arise;” e.g.,
Matt. 8:24; Mark 4:37, “there arose a great tempest.” So of the arising of
persection, Matt. 13:21; Mark 4:17; this might be translated “taketh place;” of
a tumult, Matt. 27:24, RV, “arising,” for AV, “made;” of a flood, Luke 6:48; a
famine, Luke 15:14; a questioning, John 3:25; a murmuring, Acts 6:1; a
tribulation, Acts 11:19 (RV); a stir in the city, Acts 19:23; a dissension,
Acts 23:7; a great clamor, Acts 23:9. See BECOME.
6, anabaino
“to go up, to ascend,” is once rendered “arise” in the RV, Luke 24:38, of
reasonings in the heart; in Rev. 13:1, RV, “coming up,” for AV, “rise up,” with
reference to the beast; in Rev. 17:8, AV, “ascend,” for RV, “to come up;” in
Rev. 19:3, RV, “goeth up,” for AV, “rose up.” See CLIMB UP, COME, ENTER, GO,
GROW, RISE, SPRING.
7, sunephistemi
“to rise up together” (sun, “together,” epi, “up,” histemi, “to stand”), is
used in Acts 16:22, of the “rising up” of a multitude against Paul and Silas.
8, eiserchomai
lit., “to go in” (eis, “in,” erchomai, “to go”), “to enter,” is once rendered
“arose,” metaphorically, with reference to a reasoning among the disciples
which of them should be the greatest, Luke 9:46. See COME, ENTER, GO.
9, anatello
“to arise,” is used especially of things in the natural creation, e.g., “the
rising” of the sun, moon and stars; metaphorically, of light, in Matt. 4:16,
“did spring up;” of the sun, Matt. 5:45; 13:6 (RV); Mark 4:6; Jas. 1:11; in
Mark 16:2 the RV has “when the sun was risen,” keeping to the verb form, for
the AV, “at the rising of;” of a cloud, Luke 12:54; of the day-star, 2 Pet.
1:19; in Heb. 7:14 metaphorically, of the Incarnation of Christ: “Our Lord hath
sprung out of Judah,” more lit., “Our Lord hath arisen out of Judah,” as of the
rising of the light of the sun. See RISE, SPRING, UP.
Notes: (1) A corresponding noun, anatole, signifies “the east,” i.e.,
the place of the “sunrising.”
(2) In Acts 27:14, the verb ballo, “to beat” (intransitive), is
translated “arose” in the AV; RV, “beat.”
1, kibotos
“a wooden box, a chest,” is used of (a) Noah's vessel, Matt. 24:38; Luke 17:27;
Heb. 11:7; 1 pet. 3:20; (b) the “ark” of the Covenant in the Tabernacle, Heb.
9:4; (c) the “ark” seen in vision in the Heavenly Temple, Rev. 11:19.
1,ankale
used in the plural, in Luke 2:28, originally denoted “the curve, or the inner
angle, of the arm.” The word is derived from a term signifying “to bend, to
curve;” the Eng. “angle” is connected.
Note: Enankalizomai (en, “in,” and a verb akin to No. 1), “to take into
the arms, to embrace,” is used in Mark 9:36; 10:16, of the tenderness of Christ
towards little children.
2, brachion
“the shorter part of the arm, from the shoulder to the elbow,” is used
metaphorically to denote strength, power, and always in the NT of the power of
God, Luke 1:51; John 12:38; Acts 13:17; frequently so in the OT, especially in
Deuteronomy, the Psalms and Isaiah; see, e.g., Deut. 4:34; 5:15; Ps. 44:3;
71:18, where “strength” is, lit., “arm;” Ps. 77:15; Isa. 26:11, where “hand”
is, lit., “arm;” Isa. 30:30; 40:10,11, etc.
A-1,Noun, hoplon
originally any tool or implement for preparing a thing, became used in the
plural for “weapons of warfare.” Once in the NT it is used of actual weapons,
John 18:3; elsewhere, metaphorically, of (a) the members of the body as
instruments of unrighteousness and as instruments of righteousness, Rom. 6:13;
(b) the “armor” of light, Rom. 13:12; the “armor” of righteousness, 2 Cor. 6:7;
the weapons of the Christian's warfare, 2 Cor. 10:4.
A-2,Noun, panoplia
(Eng., “panoply”), lit., “all armor, full armor,” (pas, “all,” hoplon, “a
weapon”), is used (a) of literal “armor,” Luke 11:22; (b) of the spiritual
helps supplied by God for overcoming the temptations of the Devil, Eph.
6:11,13. Among the Greeks the panoplia was the complete equipment used by
heavily armed infantry.
B-1,Verb, hoplizo
“to arm oneself,” is used in 1 Pet. 4:1, in an exhortation “to arm” ourselves
with the same mind as that of Christ in regard to His sufferings.
B-2,Verb, kathoplizo
is an intensive form, “to furnish fully with arms,” kata, “down,” intensive,
hoplon, “a weapon,” Luke 11:21, lit., “a strong man fully armed.” In the Sept.,
Jer. 46:9.
1, strateuma
denotes (a) “an army” of any size, large or small, Matt. 22:7; Rev. 9:16;
19:14,19 (twice); (b) “a company of soldiers,” such as Herod's bodyguard, Luke
23:11 (RV, “soldiers”) or the soldiers of a garrison, Acts 23:10,27 (RV, “the
soldiers,” for AV, “an army”). See SOLDIER, WAR.
2, stratopedon
from stratos, “a military host,” pedon, “a plain,” strictly denotes “an army
encamped, a camp;” in Luke 21:20, of the soldiers which were to be encamped
about Jerusalem in fulfillment of the Lord's prophecy concerning the
destruction of the city; the phrase might be translated “by camps” (or
encampments).
3, parembole
lit., “a casting in among, an insertion” (para, “among,” ballo, “to throw”), in
the Macedonian dialect, was a military term. In the NT it denotes the
distribution of troops in army formation, “armies,” Heb. 11:34; a camp, as of
the Israelites, Exod. 19:17; 29:14; 32:17; hence, in Heb. 13:11,13, of
Jerusalem, since the city was to the Jews what the camp in the wilderness had
been to the Israelites; in Rev. 20:9, the “armies” or camp of the saints, at
the close of the Millennium. It also denoted a castle or barracks, Acts
21:34,37; 22:24; 23:10,16,32.
· For AROUND see Note +, p. 9.
· For ARRAY see CLOTHE, NO. 6, PUT
1, katantao
“to come to, arrive at,” is used (a) literally, of locality, Acts 16:1, “came
to;” so Acts 18:19,24; 20:15 (“came”); Acts 21:7; 25:13; 27:12 (AV, “attain
to,” RV, “reach”); Acts 28:13; (b) metaphorically, of attainment, Acts 26:7,
“attain;” so Eph. 4:13; Phil. 3:11. In 1 Cor. 10:11 (“upon whom the ends of the
ages are come,” RV), the metaphor is apparently that of an inheritance as
coming down or descending to an heir, the “ends” (tele) being the spiritual
revenues (cp. Matt. 17:25, revenues derived from taxes, and Rom. 13:7, where
the singular, telos, “custom,” is used); the inheritance metaphor is again seen
in 1 Cor. 14:36, of the coming (or descending) of the Word of God to the
Corinthians. See ATTAIN.
2, katapleo
denotes “to sail down” (kata, “down,” pleo, “to sail”), i.e., from the high sea
to the shore, Luke 8:26.
3, paraginomai
lit., “to become near,” hence, “to come on the scene,” Matt. 3:1, of John the
Baptist, is translated, “arrive” in the RV of 1 Cor. 16:3, for AV, “come.” See
COME, GO, PRESENT.
4, paraballo
para, “alongside,” ballo, “to throw,” signifies, nautically, “touched at;” so
the RV of Acts 20:15 (AV, “arrived”); or, perhaps, to strike across, from one
place to another. In Mark 4:30, some mss. have this verb (AV, “compare”); the
most authentic have tithemi, to set forth (with the word “parable”). See
COMPARE.
5, phthano
“to anticipate, reach to,” is translated “did arrive at,” Rom. 9:31, RV, of
Israel's failure to attain to the Law (AV, “hath attained to”). See ATTAIN,
COME, PRECEDE.
1, techne
“an art, handicraft, trade,” is used in Acts 17:29, of the plastic art; in Acts
18:3, of a trade or craft (AV, “occupation,” RV, “trade”); in Rev. 18:22,
“craft” (cp. technites, “a craftsman,” Eng., “technical”). See CRAFT,
OCCUPATION, TRADE.
2, periergos
lit., “a work about” (peri, “about,” ergon, “a work”), hence, “busy about
trifles,” is used, in the plural, of things superfluous, “curious (or magical)
arts,” Acts 19:19; in 1 Tim. 5:13, “busybodies.” See BUSYBODY.
· For AS (and connected phrases) see Note +, p. 9.
· For ASCEND see ARISE, No. 6
A-1,Verb, aischuno
from aischos, “shame,” always used in the Passive Voice, signifies (a) “to have
a feeling of fear or shame which prevents a person from doing a thing,” e.g.,
Luke 16:3; (b) “the feeling of shame arising from something that has been
done,” e.g., 2 Cor. 10:8; Phil. 1:20; 1 John 2:28, of the possibility of being
“ashamed” before the Lord Jesus at His Judgment seat in His Parousia with His
saints; in 1 Pet. 4:16, of being ashamed of suffering as a Christian.
A-2,Verb, epaischunomai
a strengthened form of No. 1 (epi, “upon,” intensive), is used only in the
sense (b) in the preceding paragraph. It is said of being “ashamed” of persons,
Mark 8:38; Luke 9:26; the Gospel, Rom. 1:16; former evil doing, Rom. 6:21; “the
testimony of our Lord,” 2 Tim. 1:8; suffering for the Gospel, 2 Tim. 1:12;
rendering assistance and comfort to one who is suffering for the Gospel's sake,
2 Tim. 1:16. It is used in Heb., of Christ in calling those who are sanctified
His brethren, Heb. 2:11, and of God in His not being “ashamed” to be called the
God of believers, Heb. 11:16. In the Sept., in Job 34:19; Ps. 119:6; Isa. 1:29.
A-3,Verb, kataischuno
another strengthened form (kata, “down,” intensive), is used (a) in the Active
Voice, “to put to shame,” e.g., Rom. 5:5; 1 Cor. 1:27 (AV, “confound”); 1 Cor.
11:4,5 (“dishonoreth”), and 1 Cor. 11:22; (b) in the Passive Voice, Rom. 9:33;
10:11; 2 Cor. 7:14; 1 Pet. 2:6; 3:16. See CONFOUND, DISHONOR, SHAME.
A-4,Verb, entrepo
“to put to shame,” in the Passive Voice, to be ashamed, lit. means “to turn in”
(en, “in,” trepo, “to turn”), that is, to turn one upon himself and so produce
a feeling of “shame,” a wholesome “shame” which involves a change of conduct, 1
Cor. 4:14; 2 Thess. 3:14; Titus 2:8, the only places where it has this meaning.
See also REGARD, REVERENCE.
B-1,Noun, aischune
“shame,” akin to A, No. 1, signifies (a) subjectively, the confusion of one who
is “ashamed” of anything, a sense of “shame,” Luke 14:9; those things which
“shame” conceals, 2 Cor. 4:2; (b) objectively, ignominy, that which is visited
on a person by the wicked, Heb. 12:2; that which should arise from guilt, Phil.
3:19; (c) concretely, a thing to be “ashamed” of, Rev. 3:18; Jude 1:13, where
the word is in the plural, lit., “basenesses,” “disgraces.” See DISHONESTY.
B-2,Noun, entrope
akin to A, No. 4, lit., “a turning in upon oneself,” producing a recoil from
what is unseemly or vile, is used in 1 Cor. 6:5; 15:34. It is associated with
aischune in the Psalms, in the Sept., e.g., Ps. 35:26, where it follows
aischune, “let them be clothed with shame (aischune) and confusion (entrope);”
Ps. 44:15, “all the day my shame is before me and the confusion of my face has
covered me;” Ps. 69:19, “Thou knowest my reproach and my shame and my
confusion;” so in Ps. 71:13. In Ps. 109:29 the words are in the opposite order.
Note: Aidos, used in 1 Tim. 2:9, denotes “modesty, shamefastness” (the
right spelling for the AV, “shamefacedness”). In comparison with aischune,
aidos is “the nobler word, and implies the nobler motive: in it is involved an
innate moral repugnance to the doing of the dishonorable act, which moral
repugnance scarcely or not at all exists in aischune” (Trench, Syn, xix). See
SHAMEFASTNESS.
C-1,Adjective, aischros
“base” (akin to No. 1), is used in 1 Cor. 11:6; 14:35; Eph. 5:12. See FILTHY B,
No. 1. Cp. aischrotes, “filthiness,” Eph. 5:4.
C-2,Adjective, anepaischuntos
an intensive adjective (a, negative, n euphonic, epi, “upon,” intensive,
aischune, “shame”), “not ashamed, having no cause for shame,” is used in 2 Tim.
2:15.
A-1,Noun, spodos
“ashes,” is found three times, twice in association with sackcloth, Matt.
11:21; Luke 10:13, as tokens of grief (cp. Esth. 4:1,3; Isa. 58:5; 61:3; Jer.
6:26; Jonah 3:6); of the ashes resulting from animal sacrifices, Heb. 9:13; in
the OT, metaphorically, of one who describes himself as dust and “ashes,” Gen.
18:27, etc.
B-1,Verb, tephroo
“to turn to ashes,” is found in 2 Pet. 2:6, with reference to the destruction
of Sodom and Gomorrah.
Notes: (1) Tephra, frequently used of the “ashes” of a funeral pile, is
not found in the NT.
(2) The Hebrew verb, rendered “accept” in Ps. 20:3, “accept thy burnt
sacrifice,” signifies “to turn to ashes” (i.e., by sending fire from heaven).
See also Exod. 27:3; Num. 4:13, “shall take away the ashes.”
·
For ASHORE (Acts 27:29) see CAST, A, No. 3
·
For ASIDE see LAY, No. 8, TAKE, No. 3, TURN, Nos. 3, 17, Note (1)
A-1,Verb, aiteo
“to ask,” is to be distinguished from No. 2. Aiteo more frequently suggests the
attitude of a suppliant, the petition of one who is lesser in position than he
to whom the petition is made; e.g., in the case of men in asking something from
God, Matt. 7:7; a child from a parent, Matt. 7:9,10; a subject from a king,
Acts 12:20; priests and people from Pilate, Luke 23:23 (RV, “asking” for AV,
“requiring”); a beggar from a passer by, Acts 3:2. With reference to
petitioning God, this verb is found in Paul's epistles in Eph. 3:20; Col. 1:9;
in James four times, James 1:5,6; 4:2,3; in 1 John, five times, 1 John 3:22;
5:14,15 (twice) ,16. See BEG, CALL FOR, CRAVE, DESIRE, REQUIRE.
A-2,Verb, erotao
more frequently suggests that the petitioner is on a footing of equality or
familiarity with the person whom he requests. It is used of a king in making
request from another king, Luke 14:32; of the Pharisee who “desired” Christ
that He would eat with him, an indication of the inferior conception he had of
Christ, Luke 7:36; cp. Luke 11:37; John 9:15; 18:19.
In this respect it is significant that the Lord Jesus never used aiteo
in the matter of making request to the Father. “The consciousness of His equal
dignity, of His potent and prevailing intercession, speaks out in this, that as
often as He asks, or declares that He will ask anything of the Father, it is
always erotao, an asking, that is, upon equal terms, John 14:16; 16:26;
17:9,15,20, never aiteo, that He uses. Martha, on the contrary, plainly reveals
her poor unworthy conception of His person, that ... she ascribes that aiteo to
Him which He never ascribes to Himself, John 11:22” (Trench, Syn. xl).
In passages where both words are used, the distinction should be
noticed, even if it cannot be adequately represented in English. In John 16:23,
“in that day ye shall ask Me nothing,” the verb is erotao, whereas in the
latter part of the verse, in the sentence, “If ye shall ask anything of the
Father,” the verb is aiteo. The distinction is brought out in the RV margin,
which renders the former clause “Ye shall ask Me no question,” and this meaning
is confirmed by the fact that the disciples had been desirous of “asking” Him a
question (arotao, John 16:19). If the Holy Spirit had been given, the time for
“asking” questions from the Lord would have ceased. In John 14:14, where, not a
question, but a request is made by the disciples, aiteo, is used.
Both verbs are found in 1 John 5:16: in the sentence “he shall ask, and
God will give him life for them that sin not unto death,” the verb is aiteo,
but with regard to the sin unto death, in the sentence “not concerning this do
I say that he shall make request,” the verb is erotao.
Later, the tendency was for erotao to approximate to aiteo. See
BESEECH, DESIRE, INTREAT, PRAY, REQUEST.
Note: In Matt. 19:17, the RV, following the most authentic mss., has
“Why askest (erotao) thou Me concerning that which is good?”
A-3,Verb, eperotao
a strengthened form of No. 2 (epi, “in addition”), is frequently used in the
synoptic Gospels, but only twice in the Gospel of John, 18:7,21. In Rom. 10:20
it is rendered “asked of” (AV, “asked after”). The more intensive character of
the “asking” may be observed in Luke 2:46; 3:14; 6:9; 17:20; 20:21,27,40;
22:64; 23:3,6,9. In Matt. 16:1, it virtually signifies to demand (its meaning
in later Greek). See DEMAND, DESIRE, QUESTION.
Note: For the corresponding noun eperotema, see ANSWER.
A-4,Verb, punthanomai
to ask by way of enquiry, not by way of making a request for something, is
found in the Gospels and the Acts, five times in the former, seven in the
latter; in Matt. 2:4, AV, “demanded,” RV, “enquired,” so Acts 21:33. See
DEMAND, INQUIRE, UNDERSTAND.
A-5,Verb, exetazo
“to search out” (ek, “out,” intensive, etazo, “to examine”), is translated
“ask,” in John 21:12, AV (RV, “inquire”); in Matt. 2:8, AV, “search;” RV,
“search out,” expressing the intensive force of the verb, so Matt. 10:11 (AV,
“inquire”). See INQUIRE, SEARCH.
A-6,Verb, lego
“to say,” occasionally signifies “to ask,” as of an inquiry, the reason being
that lego is used for every variety of speaking, e.g., Acts 25:20, “I asked
whether he would come to Jerusalem.” See BID, BOAST, CALL, DESCRIBE, GIVE,
NAME, PUT, Note (2), SAY, SPEAK, TELL, UTTER.
A-7,Verb, anakrino
“to judge,” sometimes has the meaning to ask a question; e.g., 1 Cor. 10:25,27.
See DISCERN, EXAMINE, JUDGE, SEARCH.
Notes: (1) For apaiteo, Luke 6:30, see REQUIRE, No. 3 (2) In Luke
22:31, RV, exaiteomai is rendered “hath asked to have.”
B-1,Noun,aitema
akin to No. 1, lit., “that which has been asked for,” is used in Luke 23:24,
RV, “what they asked for” (AV, “required”); Phil. 4:6, “requests;” 1 John 5:15,
“petitions.” See PETITION, REQUEST, REQUIRE.
A-1,Verb, katheudo
“to go to sleep,” is chiefly used of natural “sleep,” and is found most
frequently in the Gospels, especially Matthew and Luke. With reference to death
it is found in the Lord's remark concerning Jairus' daughter, Matt. 9:24; Mark
5:39; Luke 8:52. In the epistles of Paul it is used as follows: (a) of natural
“sleep,” e.g., 1 Thess. 5:7; (b) of carnal indifference to spiritual things on
the part of believers, Eph. 5:14; 1 Thess. 5:6,10 (as in Mark 13:36), a
condition of insensibility to Divine things involving conformity to the world
(cp. hupnos below).
A-2,Verb, koimaomai
is used of natural “sleep,” Matt. 28:13; Luke 22:45; John 11:12; Acts 12:6; of
the death of the body, but only of such as are Christ's; yet never of Christ
Himself, though He is “the firstfruits of them that have fallen asleep,” 1 Cor.
15:20; of saints who departed before Christ came, Matt. 27:52; Acts 13:36; of
Lazarus, while Christ was yet upon the earth, John 11:11; of believers since
the Ascension, 1 Thess. 4:13-15; Acts 7:60; 1 Cor. 7:39; 11:30; 15:6,18,51; 2
Pet. 3:4.
Note: “This metaphorical use of the word sleep is appropriate, because
of the similarity in appearance between a sleeping body and a dead body;
restfulness and peace normally characterize both. The object of the metaphor is
to suggest that, as the sleeper does not cease to exist while his body sleeps,
so the dead person continues to exist despite his absence from the region in
which those who remain can communicate with him, and that, as sleep is known to
be temporary, so the death of the body will be found to be. ...
“That the body alone is in view in this metaphor is evident, (a) from
the derivation of the word koimaomai, from keimai, to lie down (cp. anastasis,
resurrection, from ana, 'up,' and histemi, to cause to stand); cp. Isa. 14:8,
where for 'laid down,' the Sept. has 'fallen asleep;' (b) from the fact that in
the NT the word resurrection is used of the body alone; (c) from Dan. 12:2,
where the physically dead are described as 'them that sleep (Sept. katheudo, as
at 1 Thess. 5:6) in the dust of the earth,' language inapplicable to the
spiritual part of man; moreover, when the body returns whence it came, Gen.
3:19, the spirit returns to God who gave it, Eccl. 12:7.
“When the physical frame of the Christian (the earthly house of our
tabernacle, 2 Cor. 5:1) is dissolved and returns to the dust, the spiritual
part of his highly complex being, the seat of personality, departs to be with
Christ, Phil. 1:23. And since that state in which the believer, absent from the
body, is at home with the Lord, 2 Cor. 5:6-9, is described as 'very far better'
than the present state of joy in communion with God and of happy activity in
His service, everywhere reflected in Paul's writings, it is evident the word
'sleep,' where applied to the departed Christians, is not intended to convey
the idea that the spirit is unconscious. ...
“The early Christians adopted the word koimeterion (which was used by
the Greeks of a rest-house for strangers) for the place of interment of the
bodies of their departed; thence the English word 'cemetery,' 'the sleeping
place,' is derived.” * [* From Notes on Thessalonians, by Hogg and Vine. p.
172.]
A-3,Verb, exupnizo
“to awake” (ek, “out,” hupnos, “sleep”), “to awake out of sleep,” is used in
John 11:11. In the Sept., Judg. 16:14,20; 1 Kings 3:15; Job 14:12.
A-4,Verb, aphupnoo
“to fall asleep” (apo, “away”), is used of natural “sleep,” Luke 8:23, of the
Lord's falling “asleep” in the boat on the lake of Galilee.
B-1,Adjective, exupnos
Acts 16:27, signifies “out of sleep.”
C-1,Noun, hupnos
is never used of death. In five places in the NT it is used of physical
“sleep;” in Rom. 13:11, metaphorically, of a slumbering state of soul, i.e., of
spiritual conformity to the world, out of which believers are warned to awake.
1, aspis
“a small and very venomous serpent,” the bite of which is fatal, unless the
part affected is at once cut away, in Rom. 3:13 is said, metaphorically, of the
conversation of the ungodly.
1, onos
is the usual word. Onarion, the diminutive of onos, “a young ass, or ass's
colt,” is used in John 12:14, together with onos.
2, hupozugion
lit., “under a yoke” (hupo, “under,” zugos, “a yoke”), is used as an
alternative description of the same animal, in Matt. 21:5, where both words are
found together, “Behold, thy king cometh unto thee, meek and riding upon an ass
(onos), and upon a colt the foal of an ass (hupozugion).” It was upon the colt
that the Lord sat, John 12:14. In 2 Pet. 2:16, it is used of Balaam's “ass.”
1, sikarios
is a Latin word (sicarius, “from” sica, “a dagger”) denoting “one who carries a
dagger or short sword under his clothing, an assassin,” Acts 21:38, RV. Here it
is used as a proper name (see the RV) of the Sicarii, “assassins,” the
fanatical Jewish faction which arose in Judea after Felix had rid the country
of the robbers referred to by Josephus (Ant., XX). They mingled with the crowds
at festivals and stabbed their political opponents unobserved (AV,
“murderers”).
A-1,Verb, ephistemi
lit., “to stand over” (epi, “over,” histemi, “to stand”), signifies “to
assault;” said in Acts 17:5, of those who attacked the house of Jason. For its
usual meanings see COME (in, to, upon), HAND (at), INSTANT, PRESENT, STAND.
B-1,Noun, horme
rendered “assault” in Acts 14:5, AV; RV, “onset,” corresponds to hormao, “to
rush.” See IMPULSE, ONSET.
·
For ASSAY see TRY, No. 2
1, sunago
“to assemble” (sun, “together,” ago, “to bring”), is used of the “gathering
together” of people or things; in Luke 12:17,18, “bestow,” with reference to
the act of “gathering” one's goods; so in Luke 15:13, suggesting that the
Prodigal, having “gathered” all his goods together, sold them off; in John
6:12, of “gathering up” fragments; in John 18:2, “resorted,” with reference to
the “assembling” of Christ with His disciples in the garden of Gethsemane,
there in the Passive Voice (unsuitable, however, in an English translation). In
Acts 11:26, the RV has “were gathered together (with the church),” for AV,
“assembled themselves” (possibly “they were hospitably entertained by”). The
verb is not found in the most authentic mss. in Rev. 13:10. See BESTOW, GATHER,
LEAD, TAKE, No. 29.
Note: Episunago, “to gather together,” is found only in the synoptic
Gospels; twice of the “gathering” together of people, Mark 1:33; Luke 12:1;
twice of the desire of the Lord to “gather” together the inhabitants of
Jerusalem, Matt. 23:37; Luke 13:34; twice of His future act in “gathering”
together His elect through the instrumentality of the angels, Matt. 24:31; Mark
13:27. See GATHER.
2, sunalizo
“to gather together, to assemble,” with the suggestion of a crowded meeting
(sun, “with,” halizo, “to crowd, or mass:” the corresponding adjective is
hales, “thronged”), is used in Acts 1:4. The meaning “to eat with,” suggested
by some, as if the word were derived from hals, “salt,” is not to be accepted.
3, sunerchomai
“to come together” (sun, “together,” erchomai, “to come”), is once rendered
“assemble,” Mark 14:53, AV. It is frequently used of “coming together,”
especially of the “gathering” of a local church, 1 Cor. 11:17,18,20,33,34;
14:23,26; it is rendered “resorted” in Acts 16:13, AV, where the RV adheres to
the lit. rendering, “came together.” See ACCOMPANY.
Notes: (1) In Acts 15:25, ginomai, “to become,” is translated “having
come to (one accord),” correcting the AV, “being assembled with (one accord).”
(2) Sunagoge, akin to A, No. 1, is lit., “a place where people
assemble.” In Acts 13:43 the RV suitably has “synagogue,” for the AV
“congregation,” the building standing by metonymy for the people therein (cp.
Matt. 10:17, etc.). In Jas. 2:2 (AV, “assembly”) the word is “synagogue” (RV).
See SYNAGOGUE.
(3) Episunagoge, akin to No. 1, Note, “an assembling together,” is used
in 2 Thess. 2:1, of the rapture of the saints into the air to meet the Lord,
“our gathering together;” in Heb. 10:25, of the “gatherings” of believers on
earth during the present period. See GATHERING.
1, ekklesia
from ek, “out of,” and klesis, “a calling” (kaleo, “to call”), was used among
the Greeks of a body of citizens “gathered” to discuss the affairs of state,
Acts 19:39. In the Sept. it is used to designate the “gathering” of Israel,
summoned for any definite purpose, or a “gathering” regarded as representative
of the whole nation. In Acts 7:38 it is used of Israel; in 19:32,41, of a
riotous mob. It has two applications to companies of Christians, (a) to the
whole company of the redeemed throughout the present era, the company of which
Christ said, “I will build My Church,” Matt. 16:18, and which is further
described as “the Church which is His Body,” Eph. 1:22; 5:23, (b) in the
singular number (e.g., Matt. 18:17, RV marg., “congregation”), to a company
consisting of professed believers, e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1
Thess. 1:1; 2 Thess. 1:1; 1 Tim. 3:5, and in the plural, with reference to
churches in a district.
There is an apparent exception in the RV of Acts 9:31, where, while the
AV has “churches,” the singular seems to point to a district; but the reference
is clearly to the church as it was in Jerusalem, from which it had just been
scattered, Acts 8:1. Again, in Rom. 16:23, that Gaius was the host of “the
whole church,” simply suggests that the “assembly” in Corinth had been
accustomed to meet in his house, where also Paul was entertained. See CHURCH.
2, paneguris
from pan, “all,” and agora, “any kind of assembly,” denoted, among the Greeks,
an assembly of the people in contrast to the council of national leaders, or a
“gathering” of the people in honor of a god, or for some public festival, such
as the Olympic games. The word is used in Heb. 12:23, coupled with the word
“church,” as applied to all believers who form the body of Christ.
3, plethos
“a multitude, the whole number,” is translated “assembly” in Acts 23:7, RV. See
BUNDLE, COMPANY, MULTITUDE.
Note: For sunagoge, see ASSEMBLE, Note (2).
·
For ASSENT see AGREE, No. 2
·
For ASSIST see HELP, B, Note
A-1,Noun, pistis
“faith,” has the secondary meaning of “an assurance or guarantee,” e.g., Acts
17:31; by raising Christ from the dead, God has given “assurance” that the
world will be judged by Him (the AV margin, “offered faith” does not express
the meaning). Cp. 1 Tim. 5:12, where “faith” means “pledge.” See BELIEF, FAITH,
FIDELITY.
A-2,Noun, plerophoria
“a fullness, abundance,” also means “full assurance, entire confidence;” lit.,
a “full-carrying” (pleros, “full,” phero, “to carry”). Some explain it as full
fruitfulness (cp. RV, “fullness” in Heb. 6:11). In 1 Thess. 1:5 it describes
the willingness and freedom of spirit enjoyed by those who brought the Gospel
to Thessalonica; in Col. 2:2, the freedom of mind and confidence resulting from
an understanding in Christ; in Heb. 6:11 (AV, “full assurance,” RV,
“fullness”), the engrossing effect of the expectation of the fulfillment of
God's promises; in Heb. 10:22, the character of the faith by which we are to
draw near to God. See FULLNESS.
A-3,Noun,hupostasis
lit., “a standing under, support” (hupo, “under,” histemi, “to stand”), hence,
an “assurance,” is so rendered in Heb. 11:1, RV, for AV, “substance.” It here
may signify a title-deed, as giving a guarantee, or reality. See CONFIDENCE,
PERSON, SUBSTANCE.
Note: In Acts 16:10, for the AV (of sumbibazomai), “assuredly
gathering,” see CONCLUDE.
B-1,Verb, pistoo
“to trust or give assurance to” (cp. A, No. 1), has a secondary meaning, in the
Passive Voice, “to be assured of,” 2 Tim. 3:14.
B-2,Verb, plerophoreo
akin to A, No. 2, “to bring in full measure, to fulfill,” also signifies “to be
fully assured,” Rom. 4:21, RV, of Abraham's faith. In Rom. 14:5 it is said of
the apprehension of the will of God. So in Col. 4:12 in the best mss. In these
three places it is used subjectively, with reference to an effect upon the
mind. For its other and objective use, referring to things external, see
FULFILL; see also BELIEVE, KNOW, PERSUADE, PROOF. In the Sept., Eccl. 8:11.
B-3,Verb, peitho
“to persuade,” is rendered “assure” in 1 John 3:19 (marg., “persuade”), where
the meaning is that of confidence toward God consequent upon loving in deed and
in truth. See BELIEVE, CONFIDENCE, FRIEND, OBEY, PERSUADE, TRUST, YIELD.
C-1,Adverb, asphalos
means (a) “safely,” Mark 14:44; Acts 16:23; (b) “assuredly,” Acts 2:36; the
knowledge there enjoined involves freedom from fear of contradiction, with an
intimation of the impossibility of escape from the effects. See SAFELY.
·
For ASTONISH and ASTONISHMENT see AMAZE and AMAZEMENT
·
For ASTRAY see ERR
·
For AT see Note +, p. 9.
·
For ATHIRST see THIRST
1, katallage
translated “atonement” in the AV of Rom. 5:11, signifies, not “atonement,” but
“reconciliation,” as in the RV. See also Rom. 11:15; 2 Cor. 5:18,19. So with
the corresponding verb katallasso, see under RECONCILE. “Atonement” (the
explanation of this English word as being “at-one-ment” is entirely fanciful)
is frequently found in the OT. See, for instance, Leviticus, chapters 16 and
17. The corresponding NT words are hilasmos, “propitiation,” 1 John 2:2; 4:10,
and hilasterion, Rom. 3:25; Heb. 9:5, “mercy-seat,” the covering of the ark of
the covenant. These describe the means (in and through the person and work of
the Lord Jesus Christ, in His death on the cross by the shedding of His blood
in His vicarious sacrifice for sin) by which God shows mercy to sinners. See
PROPITIATION.
1, katantao
a strengthened form of antao, “to come opposite to,” signifies “to reach, to
arrive at.” It is used in its local significance several times in the Acts,
e.g., 27:12, RV, “could reach.” In its metaphorical sense of “attaining” to
something it is used in three places: Acts 26:7, of the fulfillment of the
promise of God made to the ancestors of Israel, to which promise the twelve tribes
“hope to attain” (RV); in Eph. 4:13, of “attaining” to the unity of the faith
and of the knowledge of the Son of God; in Phil. 3:11, of the paramount aims of
the Apostle's life, “if by any means,” he says, “I might attain unto the
resurrection from the dead,” not the physical resurrection, which is assured to
all believers hereafter, but to the present life of identification with Christ
in His resurrection. For the metaphorical sense in 1 Cor. 10:11; 14:36, see
ARRIVE, A, No. 1. See also COME, No. 28.
2, katalambano
“to seize, to apprehend,” whether physically or mentally, is rendered “attain”
in the sense of making something one's own, appropriating a thing, Rom. 9:30,
said of the Gentiles, who through the Gospel have “attained” to, or laid hold
of, the righteousness which is of faith, in contrast to the present condition
of Israel; in 1 Cor. 9:24, of securing a prize, RV, “attain,” for AV, “obtain.”
See APPREHEND.
3, phthano
“to anticipate,” also means “to reach, attain to a thing;” negatively of Israel
(see ARRIVE, No. 5). The only other passage where it has this significance is
Phil. 3:16, “we have attained.” See COME, PREVENT.
4, tunchano
“to reach, meet with,” signifies “to attain to,” in Luke 20:35, RV (for AV,
“obtain”). See CHANCE, ENJOY, OBTAIN.
Notes: (1) Parakoloutheo, rendered “attained” in 1 Tim. 4:6, AV (RV,
“hast followed”), does not signify attainment, but “following fully.” It is an
intensive form of akoloutheo, “to follow.” So in 2 Tim. 3:10, RV, “didst
follow” (AV, “fully known”); “follow fully” would be suitable. In Mark 16:17 it
is translated “follow;” in Luke 1:3, “having traced” (RV). See FOLLOW, KNOW,
Notes (1), UNDERSTAND.
(2) Lambano, incorrectly translated “attained” in the AV of Phil. 3:12,
means “obtained” (RV).
A-1,Verb, prosecho
“to take heed, give heed,” is said of the priests who “gave attendance at the
altar,” Heb. 7:13. It suggests devotion of thought and effort to a thing. In 1
Tim. 4:13 (in the exhortation regarding the public reading of the Scriptures),
the RV translates it “give heed,” for the AV, “give attendance.” In Acts 16:14,
“to give heed” (for AV, “attended”). See BEWARE, GIVE, No. 17, REGARD.
A-2,Verb, proskartereo
“to be steadfast,” a strengthened form of kartereo (pros, “towards,” intensive,
karteros, “strong”), denotes to continue steadfastly in a thing and give
unremitting care to it, e.g., Rom. 13:6, of rulers in the discharge of their
functions. See CONTINUE, WAIT. In the Sept., Num. 13:21.
B-1,Adjective, euparedros
lit., “sitting well beside” (eu, “well,” para, “beside,” hedra, “a seat”),
i.e., sitting constantly by, and so applying oneself diligently to, anything,
is used in 1 Cor. 7:35, with pros, “upon,” “that ye may attend upon.” Some mss.
have euprosedron.
C-1,Noun, huperetes
lit.,”an under-rower;” hence, “a servant,” is rendered “attendant” in Luke 4:20
and Acts 13:5, RV. See MINISTER, OFFICER, SERVANT.
·
For ATTENTIVE, in the AV of Luke 19:48, see HANG, No. 2
·
For AUDIENCE see HEARING, A, No. 1, B, No. 1
·
Aught: See +, page 9 (footnote). It is wrongly spelled “ought” in the
AV in some places, e.g., in John 4:33, “ought to eat” (there is no word in the
original there for “ought”).\
1, austeros
akin to auo, “to dry up” (Eng., “austere”), primarily denotes “stringent to the
taste,” like new wine not matured by age, unripe fruit, etc; hence, “harsh,
severe,” Luke 19:21,22.
Note: Synonymous with austeros, but to be distinguished from it, is
skleros (from skello, “to be dry”). It was applied to that which lacks
moisture, and so is rough and disageeable to the touch, and hence came to
denote “harsh, stern, hard.” It is used by Matthew to describe the unprofitable
servant's remark concerning his master, in the parable corresponding to that in
Luke 19 (see austeros, above). Austeros is derived from a word having to do
with the taste, skleros, “with the touch.” Austeros is not necessarily a term
of reproach, whereas skleros is always so, and indicates a harsh, even inhuman,
character. Austeros is “rather the exaggeration of a virtue pushed too far,
than an absolute vice” (Trench, Syn. xiv). Skleros is used of the character of
a man, Matt. 25:24; of a saying, John 6:60; of the difficulty and pain of
kicking against the ox-goads, Acts 9:5; 26:14; of rough winds, Jas. 3:4 and of
harsh speeches, Jude 1:15. See FIERCE, HARD. Cp. sklerotes, “hardness,”
skleruno, “to harden,” sklerokardia, “hardness of heart,” and sklerotrachelos,
“stiff-necked.”
1, aitios
an adjective (cp. aitia, a cause), denotes “that which causes something.” This
and No. 2 are both translated “author” in Hebrews. Aitios, in Heb. 5:9,
describes Christ as the “Author of eternal salvation unto all them that obey
Him,” signifying that Christ, exalted and glorified as our High Priest, on the
ground of His finished work on earth, has become the personal mediating cause
(RV, margin) of eternal salvation. It is difficult to find an adequate English
equivalent to express the meaning here. Christ is not the merely formal cause
of our salvation. He is the concrete and active cause of it. He has not merely
caused or effected it, He is, as His name, “Jesus,” implies, our salvation
itself, Luke 2:30; 3:6.
2, archegos
translated “Prince” in Acts 3:15 (marg., “Author”) and Acts 5:31, but “Author”
in Heb. 2:10, RV, “Captain,” RV marg., and AV, and “Author” in Heb. 12:2,
primarily signifies “one who takes a lead in, or provides the first occasion
of, anything.” In the Sept. it is used of the chief of a tribe or family, Num.
13:2 (RV, prince); of the “heads” of the children of Israel, Num. 13:3; a
captain of the whole people, Num. 14:4; in Micah 1:13, of Lachish as the leader
of the sin of the daughter of Sion: there, as in Heb. 2:10, the word suggest a
combination of the meaning of leader with that of the source from whence a
thing proceeds. That Christ is the Prince of life signifies, as Chrysostom
says, that “the life He had was not from another; the Prince or Author of life
must be He who has life from Himself.” But the word does not necessarily
combine the idea of the source or originating cause with that of leader. In
Heb. 12:2 where Christ is called the “Author and Perfecter of faith,” He is
represented as the one who takes precedence in faith and is thus the perfect
exemplar of it. The pronoun “our” does not correspond to anything in the
original, and may well be omitted. Christ in the days of His flesh trod
undeviatingly the path of faith, and as the Perfecter has brought it to a
perfect end in His own person. Thus He is the leader of all others who tread
that path. See PRINCE.
Note: In 1 Cor. 14:33, the AV, “the author,” represents no word in the
original; RV “a God of.”
A-1,Noun, exousia
denotes “authority” (from the impersonal verb exesti, “it is lawful”). From the
meaning of “leave or permission,” or liberty of doing as one pleases, it passed
to that of “the ability or strength with which one is endued,” then to that of
the “power of authority,” the right to exercise power, e.g., Matt. 9:6; 21:23;
2 Cor. 10:8; or “the power of rule or government,” the power of one whose will
and commands must be obeyed by others, e.g., Matt. 28:18; John 17:2; Jude 1:25;
Rev. 12:10; 17:13; more specifically of apostolic “authority,” 2 Cor. 10:8;
13:10; the “power” of judicial decision, John 19:10; of “managing domestic
affairs,” Mark 13:34. By metonymy, or name-change (the substitution of a
suggestive word for the name of the thing meant), it stands for “that which is
subject to authority or rule,” Luke 4:6 (RV, “authority,” for the AV “power”);
or, as with the English “authority,” “one who possesses authority, a ruler,
magistrate,” Rom. 13:1-3; Luke 12:11; Titus 3:1; or “a spiritual potentate,”
e.g., Eph. 3:10; 6:12; Col. 1:16; 2:10,15; 1 Pet. 3:22. The RV usually
translates it “authority.”
In 1 Cor. 11:10 it is used of the veil with which a woman is required
to cover herself in an assembly or church, as a sign of the Lord's “authority”
over the church. See JURISDICTION, LIBERTY, POWER, RIGHT, STRENGTH.
A-2,Noun, epitage
an injunction (from epi, “upon,” tasso, “to order”), is once rendered
“authority,” Titus 2:15 (RV, marg., “commandment”). See COMMANDMENT.
Note: The corresponding verb is epitasso, “to command.” See COMMAND.
A-3,Noun, huperoche
primarily, “a projection, eminence,” as a mountain peak, hence, metaphorically,
“pre-eminence, superiority, excellency,” is once rendered “authority,” 1 Tim.
2:2, AV (marg., “eminent place”), RV, “high place,” of the position of
magistrates; in 1 Cor. 2:1, “excellency” (of speech). Cp. huperecho, “to
surpass.” See EXCELLENCY.
A-4,Noun, dunastes
akin to dunamis, “power,” (Eng., “dynasty,”) signifies “a potentate, a high
officer;” in Acts 8:27, of a high officer, it is rendered “of great authority;”
in Luke 1:52, RV, “princes, (AV, “the mighty”); in 1 Tim 6:15 it is said of God
(“Potentate”). See MIGHTY, POTENTATE.
B-1,Verb, exousiazo
akin to A, No. 1, signifies “to exercise power,” Luke 22:25; 1 Cor. 6:12; 7:4
(twice). See POWER.
B-2,Verb, katexousiazo
kata, “down,” intensive, and No. 1, “to exercise authority upon,” is used in
Matt. 20:25; Mark 10:42.
B-3,Verb, authenteo
from autos, “self,” and a lost noun hentes, probably signifying working (Eng.,
“authentic”), “to execise authority on one's own account, to domineer over,” is
used in 1 Tim. 2:12, AV, “to usurp authority,” RV, “to have dominion.” In the
earlier usage of the word it signified one who with his own hand killed either
others or himself. Later it came to denote one who acts on his own “authority;”
hence, “to exercise authority, dominion.” See DOMINION, Note.
1, phthinoporinos
an adjective signifying autumnal (from phthinoporon, “late autumn,” from
phthino, “to waste away,” or “wane,” and opora, “autumn”), is used in Jude
1:12, where unfruitful and worthless men are figuratively described as trees
such as they are at the close of “autumn,” fruitless and leafless (AV, “trees
whose fruit withereth”).
A-1,Verb, ekdikeo
ek, “from,” dike, “justice,” i.e., that which proceeds from justice, means (a)
“to vindicate a person's right,” (b) “to avenge a thing.” With the meaning (a),
it is used in the parable of the unjust judge, Luke 18:3,5, of the
“vindication” of the rights of the widow; with the meaning (b) it is used in
Rev. 6:10; 19:2, of the act of God in “avenging” the blood of the saints; in 2
Cor. 10:6, of the Apostle's readiness to use his apostolic authority in
punishing disobedience on the part of his readers; here the RV substitutes
“avenge” for the AV, “revenge;” in Rom. 12:19 of “avenging” oneself, against
which the believer is warned.
Note: In Rev. 18:20, the AV mistranslates krino and krima “hath avenged
you;” RV, “hath judged your judgment.”
B-1,Noun, ekdikos
primarily, “without law,” then, “one who exacts a penalty from a person, an
avenger, a punisher,” is used in Rom. 13:4 of a civil authority in the
discharge of his function of executing wrath on the evildoer (AV, wrongly,
“revenger”); in 1 Thess. 4:6, of God as the avenger of the one who wrongs his
brother, here particularly in the matter of adultery.
B-2,Noun, ekdikesis
“vengeance,” is used with the verb poieo, “to make,” i.e., to avenge, in Luke
18:7,8; Acts 7:24; twice it is used in statements that “vengeance” belongs to
God, Rom. 12:19; Heb. 10:30. In 2 Thess. 1:8 it is said of the act of Divine
justice which will be meted out to those who know not God and obey not the
Gospel, when the Lord comes in flaming fire at His second advent. In the Divine
exercise of judgment there is no element of vindictiveness, nothing by way of
taking revenge. In Luke 21:22, it is used of the “days of vengeance” upon the
Jewish people; in 1 Pet. 2:14, of civil governors as those who are sent of God
“for vengeance on evildoers” (AV, “punishment”); in 2 Cor. 7:11, of the
“self-avenging” of believers, in their godly sorrow for wrong doing, RV,
“avenging,” for AV, “revenge.” See PUNISHMENT, VENGEANCE.
1, ekklino
“to turn away from, to turn aside,” lit., “to bend out of” (ek, “out,” klino,
“to bend”), is used in Rom. 3:12, of the sinful condition of mankind, AV, gone
out of the way,” RV, “turned aside;” in Rom. 16:17, of turning away from those
who cause offenses and occasions of stumbling (AV, “avoid”); in 1 Pet. 3:11 of
turning away from evil (AV, “eschew”). See ESCHEW, WAY.
2, ektrepo
lit., “to turn or twist out,” is used in the Passive Voice in Heb. 12:13, “that
which is lame be not turned out of the way” (or rather, “put out of joint”); in
the sense of the Middle Voice (though Passive in form) of turning aside, or
turning away from, 2 Tim. 4:4 (AV, “shall be turned unto fables,” RV, “shall
turn aside”); in 1 Tim. 1:6, of those who having swerved from the faith, have
turned aside unto vain talking; in 2 Tim. 5:15, of those who have turned aside
after Satan; in 2 Tim. 6:20, RV, of “turning away from (AV, 'avoiding') profane
babblings and oppositions of the knowledge which is falsely so called.” See
TURN. In the Sept., Amos 5:8.
3, paraiteomai
lit., “to ask aside” (para, “aside,” aiteo, “to ask”), signifies (a) “to beg of
(or from) another,” Mark 15:6, in the most authentic mss.; (b) “to deprecate,”
(1) “to entreat (that) not,” Heb. 12:19; (2) “to refuse, decline, avoid,” 1
Tim. 4:7; 5:11; 2 Tim. 2:23; Titus 3:10 (see No. 4 for Titus 3:9); Heb. 12:25;
(c) “to beg off, ask to be excused,” Luke 14:18,19 (some would put Heb. 12:25
here). See EXCUSE, INTREAT, REFUSE, REJECT.
4, periistemi
in the Active Voice, means “to stand around” (peri, “around,” histemi, “to
stand”), John 11:42; Acts 25:7; in the Middle Voice, “to turn oneself about,”
for the purpose of avoiding something, “to avoid, shun,” said of profane
babblings, 2 Tim. 2:16; of foolish questions, genealogies, strife, etc., Titus
3:9 (AV, “avoid”). See SHUN, STAND.
5, stello
“to place,” sometimes signifies, in the Middle Voice, “to take care against a
thing, to avoid,” 2 Cor. 8:20; in 2 Thess. 3:6, “of withdrawing from a person.”
See WITHDRAW.
· For AWAIT (AV of Acts 9:24; 20:3,19; 23:30) see PLOT
1, egeiro
is used, (a) in the Active Voice, of “arousing a person from sleep;” in Matt.
8:25 of the act of the disciples in awaking the Lord; in Acts 12:7, of the
awaking of Peter, RV, “awake him;” (b) in the Passive Voice, with a Middle
significance, of the virgins, in “arousing themselves” from their slumber,
Matt. 25:7; in Rom. 13:11; Eph. 5:14, metaphorically, “of awaking from a state
of moral sloth.” See ARISE, LIFT, RAISE, REAR, RISE, STAND, TAKE.
2, diegeiro
is used of “awaking from natural sleep,” Matt. 1:24; Mark 4:38; of the act of
the disciples in “awaking” the Lord, Luke 8:24 (cp. egeiro, in Matt. 8:25);
metaphorically, “of arousing the mind,” 2 Pet. 1:13; 3:1. See ARISE, RAISE,
STIR UP.
3, eknepho
primarily, “to return to one's sense from drunkenness to become sober,” is so
used in the Sept., e.g., Gen. 9:24; metaphorically, in Joel 1:5; Hab. 2:7;
lit., in Hab. 2:19, of the words of an idolater to an image; in the NT in 1
Cor. 15:34, “Awake up righteously and sin not” (RV), suggesting a return to
soberness of mind from the stupor consequent upon the influence of evil
doctrine.
4, exupnizo
from ek, “out of,” and hupnos, “sleep,” “to rouse a person out of sleep,” is
used metaphorically, in John 11:11.
5, diagregoreo
dia, intensive, gregoreo, “to watch,” is used in Luke 9:32, RV, “were fully
awake.” AV “were awake”.
· For AWARE see KNOW, A, No. 1, end of 1st par.
Note: This word is to be taken in connection with various verbs. The verb airo, “to seize, to lift up, take away,” is translated “away with,” in Luke 23:18; John 19:15; Acts 21:36; 22:22, implying a forcible removal for the purpose of putting to death. See BEAR, No. 9.
1, deos
“awe,” is so rendered in Heb. 12:28, RV; the previous word “reverence”
represents the inferior reading aidos (see SHAMEFASTNESS).
1, axine
“an axe,” akin to agnumi, “to break,” is found in Matt. 3:10, and Luke 3:9.